Chinese
是现量证悟，并且舍弃了颠倒，见到了空性，见到了无我，获得了增上三学，以及见到了三界一切系缚等，舍弃了应当通过见道断除的烦恼，具有断证的差别。下面广说见道的后续内容：见道的智慧现量证悟了苦集灭道四谛的十六行相，即无常等。其中，以中间的偈颂广说所缘境四谛中无常和痛苦的行相。其中有死亡无常、闲暇难得、轮回的过患等。首先，宣说死亡无常，其中有：显示对寿命没有信任，显示对身体没有信任，显示一切有为法都是无常，显示不能从无常中返回。首先是：此生害多如风中烛，水泡一般更无常，一呼一吸睡眠间，醒来未死诚稀奇。因为此生接近寿命的损害之众多，仇敌、疾病、鬼神、火、水、毒、武器等等，决定是损害的很多，而且作为维持生命的顺缘，饮食、住所、药物等等，有时也变成损害生命的因缘，所以损害众多。寿命脆弱且损害众多，这就像水泡被强风吹打一样，或者比那更易坏灭而无常，因为何时坏灭没有定准。因此，吸气之后呼气，呼气之后吸气，从睡眠中醒来的空隙，没有死也真是稀奇，所以此生极其无常。第二，显示对身体没有信任：身终灰烬终枯槁，终将腐烂无精华，彻底毁坏变粉末，请知各自喜散性。
English
It is direct realization, and it has abandoned perversion, seen emptiness, seen selflessness, obtained the three higher trainings, and abandoned the afflictions to be abandoned by seeing the three bonds and so on, possessing the distinction of abandonment and realization. The detailed explanation of the aftermath of the path of seeing is that the wisdom of the path of seeing directly realizes the sixteen aspects of the four truths, such as impermanence. Among the sixteen aspects of the object of focus, the four truths, such as impermanence, the aspects of impermanence and suffering are explained in detail by the intermediate verses. Among them are the impermanence of death, the difficulty of obtaining leisure, and the faults of samsara. First, explaining the impermanence of death, there are: showing that there is no trust in life, showing that there is no trust in the body, showing that all conditioned things are impermanent, and showing that it is impossible to return from impermanence. The first is: This life has many harms like a candle in the wind, even more impermanent than a water bubble, between a breath and sleep, it is very strange to wake up and not die. Because this life is close to the many harms to life, enemies, diseases, spirits, fire, water, poison, weapons, etc., are definitely many harms, and as favorable conditions for maintaining life, food, shelter, medicine, etc., sometimes also become causes of harming life, so there are many harms. Life is fragile and there are many harms, just like a water bubble being blown by a strong wind, or even more easily destroyed and impermanent, because there is no certainty when it will be destroyed. Therefore, breathing in and then breathing out, breathing out and then breathing in, the gap between waking up from sleep, it is really strange not to die, so this life is extremely impermanent. Second, showing that there is no trust in the body: The body ends in ashes, ends in dryness, ends in decay, without essence, completely destroyed and turned to powder, please know that each has a tendency to scatter.
Chinese
而且，最后将身体剖开，显露出内脏等，不净的自性就会显现出来。身体没有常恒的精华，也没有成办圆满事业的精华，迅速地坏灭，即是变异，消逝，即是消失，腐烂，即是衰老朽坏，血肉骨骼等各自分离，显而易见，要知道其具有不离散灭之法的法性。第三，一切有为法皆是无常：大地与须弥，大海与七日，燃烧焚烧此有情，灰烬亦不复存在，何况极其羸弱人。如同坚固不动摇的金地和十二部洲，七金山，须弥山王，大海等等，最终在劫末坏灭时，这些有情，也就是有色之物，被七个太阳燃烧的大火焚烧，首先变成灰烬，然后被风吹散，最终消失不见，既然如此，极其脆弱的人身坏灭，更不用说了。第四，无法阻止无常：如此一切皆无常，无我无怙无依处，轮回犹如无髓树，人中之王当生厌。虽然一切有为法都是无常且会坏灭的，但或许自我和作者等是常恒的吧？并非如此，因为无我，一切都会坏灭，没有能救护者，也没有能庇护帮助者，因为没有可以安住的依靠。轮回就像没有髓的芭蕉树一样，人中之王，您应当从轮回中生起厌离之心。讲述暇满难得，其中有：显示人身难得，讲述四种圆满，讲述远离八无暇的闲暇。第一：如同一处大海中，轭木孔与盲龟相遇，相比之下，从旁生中，获得人身更为困难，因此人王啊，请您行持正法，从而获得果实。在极其广阔的大海中，漂流着一个没有依靠的轭木孔，在大海的
English
Moreover, when the body is finally dissected and the internal organs are exposed, the nature of impurity becomes apparent. The body has no constant essence, nor does it have the essence to accomplish perfect deeds. It quickly decays, that is, it changes; it vanishes, that is, it disappears; it rots, that is, it ages and decays. Flesh, bones, and so on separate and become visible. Know that it has the nature of a phenomenon that does not deviate from disintegration. Third, all conditioned things are impermanent: The earth and Sumeru, the ocean and seven suns, burning and incinerating these sentient beings, even ashes will not remain, what need to mention extremely weak humans. Like the stable and unchangeable golden earth and the twelve continents, the seven golden mountains, Mount Sumeru, the great ocean, and so on, in the end, when the eon is destroyed, these sentient beings, that is, things with form, are burned by the fire of seven suns, first turning into ashes, and then scattered by the wind, eventually disappearing. Since this is the case, the destruction of the extremely fragile human body goes without saying. Fourth, impermanence cannot be prevented: Thus, all this is impermanent, selfless, without protector, without refuge. Samsara is like a tree without pith, king among men, generate renunciation. Although all conditioned things are impermanent and will perish, perhaps the self and the agent, etc., are permanent? It is not so, because there is no self, everything will perish, there is no one to protect, nor is there a protector to help, because there is no reliance to dwell on. Samsara is like a banana tree without marrow. King among men, you should generate renunciation from samsara. Explaining the difficulty of obtaining leisure and fortune, including: showing the difficulty of obtaining a human body, explaining the four perfections, explaining the leisure of being free from the eight unfavorable conditions. First: Like a yoke hole and a blind turtle meeting in a single ocean, compared to that, it is more difficult to obtain a human body from animals, therefore, king of men, please practice the true Dharma, thereby obtaining the fruit. In the extremely vast ocean, a yoke hole without support floats, in the ocean.
Chinese
深海之中，有一只乌龟，每隔一百年才将头伸出水面一会儿，它的脖子恰好伸入轭木的孔中相遇是很稀少的。但比这更甚的是，从畜生等恶道众生之中获得人身，就更为稀少和困难了。因此，人王您也请将获得修持正法的人身变得有意义吧！注释和许多版本中都说从一个大海中，轭木和乌龟都住在一个大海中。其余的意义是：如果有人用黄金珍宝装饰的器皿，来清扫肮脏的呕吐物，那还不如有人转生为人后却造作罪业，那才是最愚蠢的。用黄金器皿装饰的珍宝来清扫肮脏的不洁之物，在世间上被认为是愚蠢的，但比这更甚的是，转生为人并获得人身后却用来造作罪业，那将成为无法忍受的痛苦之因，因此是最愚蠢的。黄金器皿装饰和人身二者都相似于好的所依，罪业和肮脏的呕吐物二者都相似于应被贬低的。第二，讲述具备四种圆满：安住于适宜之处，依止殊胜之人，自身发愿良好，往昔亦行善业。四大轮在你处拥有。安住于适宜之处，依止殊胜之人，良好地发愿，习惯于往昔的善业，这些是闲暇圆满的四大轮。也就是说，适宜之处是指，安住在没有修法违缘且具足顺缘的地方；殊胜之人是指，以清净的身语行为恭敬地依止为自己传法的殊胜之人；自身良好地发愿是指，对于修持正法所发的愿望在此生觉醒并实现；往昔的善业是指，在前世已经习惯于行持善业的习气。因为具备闲暇圆满的四大轮，所以能够修持佛法，因此，国王您拥有这四大轮。
English
In the depths of the ocean, there is a turtle that raises its head above the water for a brief moment every hundred years, and it is rare for its neck to stretch and meet the hole of a yoke. But even more rare and difficult than that is to obtain a human body from among the beings of the lower realms, such as animals. Therefore, King, possessor of men, please make the attainment of a human body, which is used to practice the sacred Dharma, fruitful! Commentaries and many examples state that the yoke and the turtle reside in the same ocean. The additional meaning is: If someone uses a golden vessel adorned with jewels to sweep away foul vomit, it is worse than someone who is born as a human and commits sins; that is the most foolish. Using a golden vessel adorned with jewels to sweep away unclean vomit is considered foolish in the world, but even more foolish is to be born as a human and use that human body to commit sinful deeds, which will become the cause of unbearable suffering. The golden vessel and the human body are both similar as good supports, and sin and foul vomit are both similar as things that should be degraded. Second, explaining the possession of four wheels: Abiding in a conducive place, relying on a noble person, having good aspirations, and also having done meritorious deeds in the past. You possess the four great wheels. Abiding in a conducive place, relying on a noble person, having good aspirations, and being accustomed to meritorious deeds in the past are the four wheels of leisure and endowment. That is, a conducive place means residing in a place where there are no obstacles to practicing Dharma and where favorable conditions are complete; a noble person means respectfully relying on a noble person who teaches Dharma to oneself with pure body, speech, and mind; having good aspirations means that the aspirations made for practicing Dharma are awakened and realized in this life; and past meritorious deeds means having the habitual force of practicing virtuous deeds in previous lives. Because one possesses the four wheels of leisure and endowment, one will be able to practice the Dharma. Therefore, King, you possess these four great wheels.
Chinese
努力修行殊胜之法吧！这些大轮之中，哪个最为重要呢？亲近善知识是最重要的。如果具备了善知识，即使其他善行不圆满，也能更多地用于修行；如果没有善知识，即使其他条件都具备，也很难用于修行。因此，强调亲近善知识的重要性在于：亲近善知识，行梵行。圆满一切，佛陀如是说。亲近殊胜士，于胜者。亲近之后，众多得寂静。梵行是清净之意，也就是指断除烦恼及其种子的解脱。因此，行持梵行是通往解脱的道路。所以，佛陀说亲近善知识是圆满的解脱之道。因此，要亲近善知识，殊胜之人啊！谁能好好地亲近善知识，他的相续中就更容易生起圆满的解脱之道。此外，如同过去无量众生依靠亲近殊胜士——胜者佛陀而获得寂静涅槃的果位一样，现在也能通过亲近善知识，从而产生与之相应的功德。在《律藏小事》中说，亲近善知识是圆满梵行的经典依据。其中说，依靠善知识，与善法同住，依靠善法而不亲近恶友，不与恶法同住，不依靠恶法，这就是为了梵行。阿难请示说：阿难，这就是梵行，是完全彻底、纯洁无染、圆满、清净、完全净化的。佛陀如是说。这里所说的“善”指的是善友，“恶”指的是恶友，应当明白。第三，解释从八无暇中解脱的闲暇：执持邪见和转生为旁生，以及转生为饿鬼和地狱，还有没有佛陀教法的地方和边地，转生为野蛮人和愚笨喑哑之人。
English
Strive to practice the excellent Dharma! Among these great wheels, which is the most important? Relying on a virtuous spiritual friend is the most important. If you have that, even if other virtues are incomplete, you will still be more likely to use them for practice. If you don't have that, even if all other conditions are complete, it will be difficult to use them for practice. Therefore, emphasizing the importance of relying on a virtuous spiritual friend is: Relying on a virtuous spiritual friend, practice pure conduct. The Fully Accomplished One said, for that reason. Rely on the noble being, the Victorious One. Having relied on him, many have attained peace. Pure conduct means purity, which is the liberation of abandoning afflictions along with their seeds. Therefore, practicing pure conduct is the path to liberation. So, the Buddha said that relying on a virtuous spiritual friend is the complete path to liberation. Therefore, rely on a virtuous spiritual friend, a noble person! Whoever relies well on a virtuous spiritual friend, the complete path to liberation will be more likely to arise in their mindstream. Furthermore, just as countless beings in the past attained the state of peaceful nirvana by relying on the noble being, the Victorious Buddha, so too now, by relying on a virtuous spiritual friend, corresponding qualities will arise. The sutra that says relying on a virtuous spiritual friend is complete pure conduct is the Vinaya Minor Matters. It says that relying on a virtuous spiritual friend, dwelling together with virtue, and relying on virtue, not relying on bad friends, not dwelling together with evil, and not relying on evil, this is for the sake of pure conduct. Ananda asked, "Ananda, this is pure conduct, completely thorough, unmixed, complete, pure, and fully purified." The Buddha said. Here, "virtue" refers to a virtuous friend, and "evil" refers to an evil friend, it should be understood. Third, explaining leisure, which is freedom from the eight unfree states: Holding wrong views and being born as an animal, as well as being born as a hungry ghost and in hell, also places without the Buddha's teachings and border regions, being born as a barbarian and as a foolish and mute person.