Chinese
之垢染。颠倒错乱之觉悟亦有五种，即：觉悟来世比今生更重要；觉悟相信业果；觉悟轮回是痛苦；觉悟相比自利更珍视利他；觉悟胜义是空性而世俗是幻化。修法之障碍有：外在之人与非人之损害，内在之四大不调身生疾病，内在违背佛法之分别念烦恼等。故祈请息除此三者。观修一次。第二，于道次第之实修，修习三士夫之意乐，其中有：修习下士夫之共同次第，修习中士夫之共同次第，修习大士夫之不共次第等三种。初者，通常各传承有诸多不同之引导方式。至尊燃灯智贤之教规口诀，依吾等自宗而言，有些从思维轮回之痛苦开始，有些从业果开始，有些从暇满难得开始，大多数从死亡无常开始等等，虽有多种，然皆归于一要点，意义上无有差别。然为与普遍盛行者相符，若从暇满难得开始，彼亦为修习无常之基础，故与修习无常之开始，意义上无有任何差别，然暂且此者显现安乐之相，故随彼而说，此中有思维暇满难得、思维死亡无常、思维恶趣之痛苦、思维业果等四者。初者：如前一般作顶礼供养七支。亦稍作以上所说之祈请，其后对自己之身体、住所、受用及地方等一切进行观察分析，我今所得之如此人身，实乃极其难得，不可令其无意义，须做依于佛法之事，如是之观修，此为总的，于一切之初皆可加入而修习，对此归纳为：地狱饿鬼与旁生，边鄙长寿天与及，邪见之人佛不出，
English
the stain of. There are also five kinds of distorted understandings: realizing that the next life is more important than this life; realizing to believe in karma and its effects; realizing that samsara is suffering; realizing to cherish others' interests more than one's own; and realizing that ultimate truth is emptiness and conventional truth is illusion. Obstacles to practicing Dharma include: harm from external humans and non-humans, internal diseases of the body due to imbalances of the four elements, and internal afflictions of conceptual thoughts that contradict the Dharma. Therefore, please eliminate these three. One session of contemplation. Second, in the actual practice of the stages of the path, there are three types of training in the thoughts of the three types of individuals: training in the common stages of the lesser individual, training in the common stages of the intermediate individual, and training in the uncommon stages of the great individual. In the first, generally, each tradition has many different ways of guiding. In the tradition of the oral instructions of the venerable Atisha, according to our own tradition, some begin with contemplating the suffering of samsara, some begin with karma and its effects, some begin with the difficulty of finding leisure and opportunity, and most begin with death and impermanence, etc. Although there are many, they all converge on one essential point, and there is no difference in meaning. However, in order to conform to what is generally popular, if one begins with the difficulty of finding leisure and opportunity, that is also the basis for meditating on impermanence, so there is no difference in meaning from beginning with meditating on impermanence. However, since this one temporarily appears to be pleasant, it is explained according to that. In this, there are four contemplations: contemplating the difficulty of finding leisure and opportunity, contemplating death and impermanence, contemplating the suffering of the lower realms, and contemplating karma and its effects. The first is: perform the seven-branch offering as before. Also, make a slight request as mentioned above. After that, examine and analyze everything such as one's own body, dwelling, possessions, and place. This human body that I have obtained now is indeed very difficult to obtain. I must not let it be meaningless. I must do something that relies on the Dharma. Such contemplation, this is general, and can be added to the beginning of everything and practiced. To summarize this: hell beings, hungry ghosts, and animals, barbarian, long-lived gods, and those with wrong views, no Buddhas appear,
Chinese
就像“这八种无暇”所说的那样。如果投生到三恶道，那里的痛苦非常剧烈，而且身体作为修法的所依非常糟糕，所以没有闲暇修法。欲界的天神们也因为贪恋欲妙而散乱。色界和无色界的大部分天神都沉醉于禅定，没有听法的机会。阿修罗也像欲界天神一样，而且比恶道更糟糕，身体作为所依非常糟糕。生于没有佛出世的世间，或者即使生于有佛出世的刹土，佛法兴盛的地方也很小。生于没有佛法的地方，边远地区或野蛮人中，或者即使生于佛法兴盛的地方，却成为憎恨佛法的邪见者，或者变得愚蠢迟钝，对任何应取应舍之处都一无所知，那就没有修法的机会了。我这次从八种无暇中解脱出来，心想我得到一个能够修法的身体。总而言之：人身生于中土，根 पूर्ण具足，业际未倒错，于圣处具信心。佛陀出世并宣说了正法，教法住世且有随行者，为利他而心怀慈悲。就像这样，我总的来说获得了人身，必须生于中土佛法兴盛之地。而且，必须五根齐全，能够辨别取舍。还必须没有遇到邪见。没有造作如同五无间罪那样的邪见之业。安住于对神圣的律藏生起信心之处，因此我具足了自己的五种圆满。佛陀也已经出世于世间。神圣的佛法也已经宣说。教法也未曾衰败而住世。新近进入佛法的人也很多。对于修法的人们，其他人以慈悲之心，给予食物、衣服、用具等等，供养者很多，因此我处于能够获得与佛法相应的生活的境地，所以我具足了他人的五种圆满。这样一来，就从八种无暇中解脱出来。像这样具足十种圆满的身体非常难得。心想此时必须努力修法，从忆念理由的禅修中反复思维。之后，在禅修结束时，像之前一样将善根回向菩提。这是第二种观修方法。 再次，像之前的预备和结尾一样，在众生之中，恶趣的众生
English
As it says, "These eight states of unfreedom." If one is born in the three lower realms, the suffering there is very intense, and the body is a very poor basis for Dharma practice, so there is no leisure to practice Dharma. The gods of the desire realm are also distracted by attachment to desirable objects. Most of the gods of the form and formless realms are intoxicated by samadhi, so they have no opportunity to hear the Dharma. Asuras are similar to the gods of the desire realm, and even worse than the lower realms, the body as a basis is very poor. Being born in a world system where no Buddha has appeared, or even in a pure land where a Buddha has appeared, the area where the Dharma flourishes is small. Being born in a place without Dharma, a remote area or among barbarians, or even if born in a place where the Dharma flourishes, becoming a heretic who hates the Dharma, or becoming foolish and dull, not understanding anything about what should be adopted or abandoned, then there is no opportunity to practice Dharma. I have now turned away from the eight states of unfreedom, thinking that I have obtained a body that can practice Dharma. In summary: A human being born in the central land, with complete faculties, not having reversed karma, having faith in a sacred place. A Buddha has appeared and taught the Dharma, the teachings remain and there are followers, with compassion in their hearts for others. Like this, I have generally obtained a human body, and must be born in a central land where the Dharma flourishes. Moreover, it is necessary to have all five senses complete, so that one can distinguish between what to adopt and what to abandon. Furthermore, one must not have encountered wrong views. One has not committed the karma of wrong views like the five heinous crimes. Abiding in a place where one can generate faith in the sacred Vinaya, therefore I possess my own five endowments. A Buddha has also already appeared in the world. The sacred Dharma has also been taught. The teachings also remain without decaying. There are also many who are newly entering the Dharma. For those who practice the Dharma, others give food, clothing, utensils, etc., out of compassion, and there are many donors, so I am in a situation where I can obtain a life in accordance with the Dharma, so I possess the five endowments of others. In this way, I have turned away from the eight states of unfreedom. Such a body with ten endowments is very rare to obtain. Thinking that one must strive to practice Dharma at this time, repeatedly contemplate from the meditation of remembering the reasons. Afterwards, at the end of the session, dedicate the merit to enlightenment as before. This is the second round of contemplation. Again, like the previous preliminaries and conclusion, among sentient beings, the beings of the lower realms.
Chinese
恶趣极多，譬如大地之尘埃。 高界的众生极其稀少，譬如指甲上的尘埃。 还有地狱，如大地之微尘。 饿鬼如暴风雪般密集。 旁生总的来说如大海中掺杂的少量酒糟。 散落的旁生遍布大地、山川、天空。 天人和人类的众生，与它们相比，似乎微乎其微。 在此之中，总的来说人类众生稀少。 特别是赡部洲的人类稀少。 更加特别的是，能修法的暇满人身更是微乎其微。 因此，现在无论如何也要努力修法。 如此产生的原因是，众生之中造恶业者极多，无边无际。 行善业者，总的来说也极其稀少。 善业之中，能够获得人身，守护戒律者，更是极其稀少。 因此，人身难得。 在此之上，还要具足十圆满，并能值遇佛法，需要积聚众多福德，所以像这样极其难得。 然而，往昔因缘巧合，曾经积累过一次极大的善业，所以今生获得了暇满人身。 此时应当思维努力修法。 这是第三个观修要点。 在此，有些人说通过比喻来说明难得，如此流传。 这仅仅是展示稀有的比喻，所以不需要单独的观修要点。 此外，前行和后行如前一样，忆念以上所说的理由。 如此这般，难得的人身，在获得一次的此时，似乎必须成办一件大事。 如果想要生生世世轮回的圆满安乐，也能依靠此人身毫不费力地成办。 如果想要从轮回中解脱，成就声闻、缘觉的菩提，现在也没有任何困难。 如果想要成就无上菩提，那么现在的这个时候，做也殊胜，修也殊胜。 如果没有获得这样的人身，那么解脱和成佛就不用说了。 连轮回的圆满安乐也无法成办，所以现在必须从自身人身中获取精华，如此思维。 同样地
English
Evil destinies are extremely numerous, like dust on the earth. The beings of higher realms are very few, like dust on a fingernail. Furthermore, hells are like specks of dust on the great earth. Pretas are as dense as a blizzard. Animals in general are like a small amount of dregs mixed in the great ocean. Scattered animals fill the earth, mountains, rivers, and sky. Gods and humans seem insignificant compared to them. Among these, humans in general are few. In particular, humans in Jambudvipa are few. Even more particularly, a human body with leisure and endowments to practice Dharma is extremely rare. Therefore, now we must strive to practice Dharma no matter what. The reason for this is that among sentient beings, those who commit evil deeds are extremely numerous, without end. Those who do good deeds are very few in general. Among good deeds, those who can obtain a human body and keep the precepts are extremely rare. Therefore, a human body is difficult to obtain. On top of that, one must have the ten endowments and meet the Dharma, requiring the accumulation of much merit, so this is extremely difficult to obtain. However, due to past coincidences, one great virtue has been accumulated once, so this time we have obtained this body of leisure and endowment. At this time, contemplate that we should strive to practice Dharma. This is the third point of contemplation. Here, some say that it is difficult to obtain through examples, and that is how it is known. This is only to show the example of rarity, so there is no need for a separate point of contemplation. Also, the preliminary and subsequent practices are the same as before, remembering the reasons mentioned above. In this way, this human body, which is so difficult to obtain, must be accomplished in this one-time opportunity. If you want the perfect happiness of samsara from life to life, you can easily accomplish it by relying on this human body. If you want to attain the enlightenment of Shravakas and Pratyekabuddhas from samsara, there is no difficulty at all now. If you want to attain unsurpassed enlightenment, then this time is excellent to do and excellent to practice. If you do not obtain such a human body, then liberation and Buddhahood are not to be mentioned. Even the perfect happiness of samsara cannot be accomplished, so now you must take the essence from your own human body, think like this. Similarly
Chinese
如果得到一次人身却毫无意义地逝去，那将是极其可惜的。正如《入行论》中所说：“获得如此闲暇后，我若未修习善行，则无有比此更愚蠢，亦无有比此更迷惑。”正如所说，自己欺骗自己是极其严重的。如同去了珍宝岛却空手而归。获得一次能够成办任何殊胜愿望的特殊所依，却什么也没做就毫无意义地逝去，这似乎是自身的过错。以前已经白白浪费了那么多时间。现在要从今天开始，不要再毫无意义地虚度，要努力修法，要反复这样想。还有，如果觉得难以放下今生的安乐和事务，那么，即使在世间，如果想要获得长久的安乐，也不应只顾眼前的几天或几个月的安逸，而应努力追求长远的利益，同样，为了获得生生世世的安乐，不应贪恋今生的事务，而应努力修法，要这样想。因此：‘此闲暇实难得，既已获得成办人身义，若不于此成办利益，此后云何得此圆满。’如是思维人身难得且获得人身具有意义，是为四种所缘之第四。 第二、思维死亡无常分三，首先、思维必定迅速死亡： 经中说：‘所有已生和将生者，都将舍弃此身而离去，智者应了知彼等皆坏灭，应安住于法，必定行精进。’如是说。无论住在哪里都无法逃脱死亡。无论与谁为伴也无法逃脱死亡。地上所有的众生，过去已经出生的都已死去。现在将要出生的也都会死去。现在实际存在的所有这些，也没有谁能从死亡中解脱。我们从出生到今天，有多少亲人已经死去，仇人又有多少死去。他们都已死去，我也没有把握能一直活着。总之，谁也逃脱不了死亡，也没有谁能给寿命增加一点时间。哪怕是片刻的时间也