Chinese
有人问：“来人了吗？”回答说：“来了。”于是像吩咐那样把他带到一个僻静的地方。在那里，迷人的女子向父亲提出了各种请求，最后，父亲考验了年轻人的能力，做了许多考验的事情，但最终都战胜了。迷人的女子被成千上万的随从簇拥着，用各种装饰品打扮，带着珍贵的礼物送给了年轻人，让他们在那里暂时安顿下来。最后，与非人（mì'āmóqǐ，）的国王商议后，借助非人的力量从空中飞行，到达了大象家族的城市。在那里休息后，他去见了父亲国王，详细地讲述了这些经历，国王非常高兴，将年轻人安置在王位上。年轻人知道这是因为自己过去积累的功德的力量，于是进行了十二年的持续不断的盛大祭祀。因此，圣洁的人们与世俗的行为相一致，从而成就世俗的利益。这是对诺桑的转世故事的简短叙述，将其精髓浓缩并表达出来。根本偈：被欲望所困扰和贫穷的人们，因饥渴而事情没有成功的希望和疑虑，完全受他人支配，身语苟延残喘，痛苦如同在地上行走的饿鬼。这说的是，在生起满足感和认识到欲望的过患并加以舍弃之前，对于欲望的渴求是否能实现的希望和疑虑，以及因为没有如愿以偿而贫困的人们，在没有解决饥渴等问题之前，完全受他人支配，身语苟延残喘的痛苦，即使是人，也和在地上行走的饿鬼一样。这就是所说的。根本偈：色蕴以形为依，受蕴知其自性，识蕴令其相续不断，行蕴创造未来之种子，识蕴则领受痛苦的逼近。这五蕴是所有痛苦的来源、所依和容器，是所有因果的主人，应知晓并舍弃一切生起的业和烦恼。这说的是，自己的色蕴是所有苦乐的处所和所依，受蕴能辨别它们各自的
English
When asked, "Has someone come?" the answer was, "Yes, he has." So, as instructed, he was taken to a secluded place. There, the captivating woman made various requests to her father, and in the end, the father tested the young man's abilities and performed many trials, but he overcame them all. The captivating woman, surrounded by thousands of attendants, adorned with all kinds of ornaments, was given to the young man with precious gifts, and they settled there for a while. Finally, after consulting with the king of the non-humans, they traveled through the sky with the power of the non-humans and arrived at the city of the Elephant family. After resting there, he went to his father the king and told him in detail about these experiences. The king was very pleased and placed the young man on the throne. The young man knew that this was due to the power of the merit he had accumulated in the past, so he performed a great, continuous offering for twelve years. Therefore, holy beings, in accordance with worldly conduct, accomplish worldly benefits. This is a brief narration of the Jataka of Norzang, condensing its essence and expressing it. Root verse: Those who are afflicted by desire and are poor, with hopes and doubts that their hunger and thirst will not be satisfied, completely dependent on others, their body and speech barely alive, their suffering is like that of a preta wandering on the earth. This says that as long as contentment has not arisen and the faults of desire have not been recognized and abandoned, the hopes and doubts about whether the desires will be fulfilled, and the poverty of those who have not achieved their wishes, until the problems of hunger and thirst are solved, the suffering of being completely dependent on others, with body and speech barely alive, is like that of a preta wandering on the earth, even if they are human. That is what is being said. Root verse: The form aggregate relies on form, the feeling aggregate knows its nature, the perception aggregate makes it continuous, the formation aggregate creates the seeds of the future, and the consciousness aggregate takes up the experience of suffering. These five aggregates are the source, support, and container of all sufferings, the masters of all causes and effects, and should be known and all arising karma and afflictions should be abandoned. This says that one's own form aggregate is the place and support of all happiness and suffering, and the feeling aggregate can distinguish them respectively.
Chinese
了知自性，以及由识蕴执着于业而形成相续。行蕴则播下未来之种子，识蕴则完全领受一切。因此，应知这五蕴是众苦生起之处、所依、容器，犹如一切之因、果、主，从而舍弃从集谛所生的业和烦恼，如是而想。根本：如是舍弃后，乘坐中士道的四谛之车，现证灭谛，进入涅槃之境，趋向解脱之至高果位。如是，舍弃集谛即是解脱。解脱即是道谛，由此舍弃痛苦，现证灭谛，即是涅槃之境，趋向解脱之至高果位。其中，声闻、独觉二者与大乘三者之中，声闻乘的体性是唯独希求自身解脱之智，成为领悟补特伽罗无我的方便。这是断除我与无我之根本。词义是听闻于上师处之法，并为他人宣说，故名声闻。必要是获得有边际之菩提后，必定从轮回中解脱。果是获得有余涅槃与无余涅槃。其中又有经部与毗婆沙部二者。前者是信赖经部，修持道，以甚深智慧接近真实空性。此二部派虽于领悟补特伽罗无我相同，然于法界，毗婆沙部更胜一筹。即有分之微尘，主要为心之基，眷属为心生之基，不相应行蕴之基，无为常恒之基，显现为色之基，主要遮止此五者。法界所取之境，粗大显现之微尘，不沾染触之执着，亦了知其无分，故胜于毗婆沙部。毗婆沙部，即随顺大毗婆沙论者，彼等认为世俗谛如牦牛尾与孔雀毛，显现之时，如同聚集一处，实则
English
Knowing the self-nature, and the continuous formation of clinging to karma by the consciousness aggregate. The formation aggregate sows the seeds of the future, and the consciousness aggregate completely receives everything. Therefore, it should be known that these five aggregates are the place of origin, support, container, like the cause, effect, and master of all sufferings, and thus abandon all karma and afflictions arising from the truth of origination, and think in this way. Root text: Having abandoned in this way, riding on the chariot of the four truths of the intermediate being's path, realizing the cessation, entering the realm of Nirvana, and going to the supreme state of liberation. Thus, abandoning the origin is liberation. Liberation is the truth of the path, thereby abandoning suffering, and realizing the cessation is the realm of Nirvana, going to the supreme state of liberation. Among the Shravakas, Pratyekabuddhas, and the Mahayana, the nature of the Shravaka Vehicle is the wisdom that seeks only one's own liberation, becoming a means to realize the absence of a person. This is to cut off the root of self and no-self. The definition is that one listens to the Dharma from the teacher and proclaims it to others, hence the name Shravaka. The necessity is to achieve the final Bodhi and to be certainly liberated from Samsara. The result is to obtain the Nirvana with remainder and the Nirvana without remainder. Among them, there are the Sutra School and the Vaibhashika School. The former relies on the Sutras, practices the path, and is close to the true emptiness with profound wisdom. Although these two schools are similar in realizing the absence of a person, the Vaibhashika School is superior in the realm of Dharma. That is, the particle with parts, mainly the basis of mind, the retinue is the basis of mind-born, the basis of non-associated formative aggregate, the basis of unconditioned permanence, the appearance is the basis of form, mainly preventing these five. The object taken by the Dharma realm, the coarse appearance of particles, the clinging that does not adhere to touch, also knows that it is indivisible, so it is superior to the Vaibhashika. The Vaibhashika follows the Great Vaibhasha, and they believe that the conventional truth is like a yak tail and peacock feathers, when it appears, it is like gathering in one place, but in reality
Chinese
他们认为，胜义谛是具有微小部分的微粒，并且认为识的相续是世俗谛，刹那为胜义谛，无分，如瓶中的水。他们认为蕴、界、处是粗大的显现，伴随着微粒的旋转。虽然他们证悟了人无我，但由于他们承认法有微粒和刹那，所以他们比经部宗更低劣。对于识的行相，应该以苦应知、集应断、道应修、灭应证的方式去了解。通过修习道的无我之相，见道和修道所应断除的，断除四百一十二种，并且证悟了知灭尽和不生的殊胜智慧后，他们认为可以获得解脱。无论是毗婆沙宗还是经部宗，在修道时，都修习无我和幻化作为对治三种毒素的方法。作为各自的对治法，对于贪欲，修习不净观的八种事物，特别是骷髅；对于嗔恨，修习慈爱；对于愚痴，修习缘起顺逆。作为对治分别念的方法，计算呼气和吸气的次数，并且不散乱地修习。因此，修习无我时，也修习境和有境灭尽的灭，不缘任何事物之义。对于愚痴和昏沉，将心专注于头顶的灯火上。这样做了之后，即使根器是下等或中等，也能通过极大的精进在今生获得果报。有些根器敏锐的菩萨种姓，凭借先前修习的五道的力量，认为可以在一个座垫上圆满五道。也就是说，从声闻乘的角度来看，由于自己的道路是小、中、大根器者可以成就声闻、独觉和佛陀的道路，更何况是密咒，甚至大乘也无法容纳在心中。因此，导师以善巧方便安立了三种根器的乘。独觉乘的体性是：精通声闻的律藏，在下一世出生于没有佛陀和声闻的时代，在没有老师的情况下，在最后一生中，以证得果位的方法，证悟二分之一个无我的自性。定义是：不为众多有情众生的利益，而是希望自己成佛。必要是：获得从中等解脱轮回的菩提。果是：两位阿罗汉。
English
They believe that the ultimate truth is a minute particle with parts, and that the continuum of consciousness is the conventional truth, and that the moment is the ultimate truth, indivisible, like water in a vase. They believe that the aggregates, elements, and sense bases are coarse appearances, accompanied by the rotation of particles. Although they realize the selflessness of persons, they are inferior to the Sutra School because they assert that phenomena have particles and moments. Regarding the aspects of consciousness, one should understand them in the manner of suffering to be known, origin to be abandoned, path to be cultivated, and cessation to be attained. By meditating on the selfless nature of the path, what is to be abandoned by the path of seeing and the path of meditation is abandoned. Having abandoned four hundred and twelve things and realized the supreme wisdom of knowing cessation and non-arising, they believe that liberation can be attained. Both the Vaibhashika and Sutra schools meditate on selflessness and illusion as antidotes to the three poisons during the time of path meditation. As individual antidotes, for desire, they meditate on the eight impure objects, especially skeletons; for hatred, they meditate on love; and for ignorance, they meditate on dependent origination in forward and reverse order. As an antidote to conceptual thought, they measure the number of exhales and inhales and meditate without distraction. Therefore, when meditating on selflessness, they also meditate on the cessation of the object and the subject, meditating on the meaning of not focusing on anything. For ignorance and dullness, they focus the mind on a lamp on the crown of the head. Having done this, even if the faculties are inferior or middling, one can attain the result in this very life through great diligence. Some Bodhisattvas of sharp faculties believe that they can perfect the five paths in one sitting through the power of the five paths previously practiced. That is, from the perspective of the Hearer Vehicle, since their own path is the path by which small, medium, and great faculties can achieve Hearership, Solitary Realization, and Buddhahood, let alone mantra, even the Great Vehicle cannot be accommodated in their minds. Therefore, the Teacher, with skillful means, established the vehicles of the three types of faculties. The nature of the Solitary Realizer Vehicle is: having become proficient in hearing and thinking about the Hearer's Vinaya Pitaka, being born in the next life in an era without Buddhas and Hearers, without a teacher, in the last life, with the method of realizing the fruit, realizing the nature of one and a half selflessnesses. The definition is: not for the benefit of many sentient beings, but desiring to become a Buddha alone. The necessity is: to attain the middling enlightenment that liberates from samsara. The result is: two Arhats. Classification: divided into two types: living in groups like parrots, and living alone like rhinoceroses. The former relies on
Chinese
认识到缘起顺生之过患和逆转之功德，从而断除根本。以通达人无我和法无我为基础，在加行道和修道之末，现证尽智和无生智，从而获得阿罗汉果位。后者是通过修习包含在二谛中的诸法之缘起顺生，从而断除三界的一切细微烦恼。见解也与前者相同。也就是，对于法我，执著于外在所取之境和内在能取之识二者。而人我则是执著于我与我所，即所谓的人我和法我。声闻不理解后者胜于前者。独觉理解没有前者和后者的外在所取，但不理解没有内在能取。法我则是修习一切外境皆无自性，以及内在能取之识也远离生、住、灭三者的空性，这后者唯是大乘的证悟。对于声闻和独觉二者，都宣说了白净现分地等下劣的八地。依靠这些，而有预流果、一来果、不来果、阿罗汉果，每一果又分为入果和住果两种，因此被称为四双八辈。对于菩萨来说，则宣说了在十地中有四种沙门果，这是对一切智智之道的如理安立。其中，阿罗汉是了知尽智和无生智者。尽智是安住于无余蕴界和一切心识止息之界，并在先前积累之资粮所能维持的时长中安住于此，最终往生极乐刹土等，并在佛陀的慈悲劝请下，最初成佛。根本：依赖法的一切根本是无明。由此产生行、识、名色。由此产生六处。由此产生触，由此产生受。由此产生爱，爱生取，取生有。由此产生生，如果存在生，则必然遭受欲求的匮乏，以及悲伤、衰老、死亡等痛苦。因为由此成立了极其巨大的痛苦之蕴。因为生的止息，一切都止息了。胜者宣说了这依赖缘起之甚深因果。