English
And there is no arising of aversion to laziness, and the faults of evil destinies and samsara are explained. There is no arising of a mind of fear towards any kind of suffering in this life. Praises to liberation and the Three Jewels are spoken, and even when seeing an object with qualities, there is not even a little faith. One delights in non-virtuous actions, and the three doors are not subdued. There is no perception of qualities, virtues, and the sacred Dharma, like placing grass in front of a dog. Having entered the common vehicle, one's mind is generated and vows are broken, so there is no place to go other than the evil destinies. Having entered the secret mantra vehicle, one breaks the samaya with the lama and dharma friends. These eight are far from the sacred Dharma and extinguish the lamp of liberation. Regarding the breaking of vows: In the Tingdzin Gyalpo Sutra, it says, "By breaking morality, one goes to the evil destinies. Even hearing much cannot save one from that." Regarding the breaking of samaya: In the Doha, it says, "Alas! Having gone to the place of the teachings, if one does not have samaya, it is like a king seizing a person to be punished. The iron hook of karmic ripening seizes the life force, and pouring boiling hot water into the mouth is extremely difficult to endure." Summarizing the meaning: Like this, I was not born in the twenty-four unfavorable places, and having relied on a sacred lama, I am able to practice the profound Dharma. Thinking of this, one should feel happy, and one should always strive in virtuous Dharma, and spend the days and nights in this way. The second reason why it is difficult to obtain a human body: In the Treasury of Wish-Fulfilling Jewels, it says, "Like this, seeing just the body of a sentient being, obtaining a human body is like obtaining a Chakravartin king." As it is said, if one thinks of sentient beings in general, they are equal to the expanse of space, but the sentient beings of Jambudvipa are only like the space in the eye of a needle. Not to mention the other places of Jambudvipa, if one looks at the living beings appearing in a single forest, or a single river, or a single pool, obtaining a human body is as rare as obtaining a Chakravartin king. If one thinks of humans, the north and south of India and China, Mon, Nepal, and the Mongol races, even though there are many groups in each market, the faithful who enter the Buddha's teachings and follow them are even rarer than the appearance of a Buddha in the world. One says to oneself
Chinese
应当生起欢喜心，不要虚度暇满人身。同样，思维其余的理由，也从那里面显示了难以获得，就像这样：同样，不具足根、边地生，对于佛法没有缘分，行为邪僻，不信仰佛法，是罪恶的朋友，极其众多，反复思维之后，没有成为那些，获得具有佛法的身体，日日夜夜都应当思维。像这样，思维眼睛瞎了等等不具足根的人，我具足根，应当修行佛法，这样思维。对于南赡部洲这个边地，没有佛法声音的野蛮人等等，也应当思维，对自己生起欢喜心，精进于佛法。对于没有佛法和业果的人，吃喝睡卧无论做什么，刹那也不忆念三宝，也没有念诵一句“皈依”，以及行为邪僻，先前进入佛门后来又退转，做各种罪恶的人，以及不信仰佛教的民族，以及仅仅做罪恶的人，应当思维，像这样的地方，在其他地方也一定有很多，我没有出生在那样的种族中，真是太好了，这样带着欢喜心精进于佛法。如果自身条件具足，就断定有佛法的缘分，就像前面所说的那样：善于修习佛法的顺缘具足，也显示了觉醒了白业的缘分，转生为人，出生于中央，根肢齐全并且具有信心，行为不邪僻，具有正确的见解，这些难以获得，是具有缘分的人。就像所说的那样，一般所谓的具有缘分，是指对于某件事有继续做的机会，这里也是说前世有修习佛法的机会，出生时依靠过去串习善业的习气，依靠什么样的因缘而觉醒，从而修习以前的缘分，这是通过因果不虚的道理获得的，作为觉醒了白业的征兆，获得了人身这个修习佛法的所依，出生在佛法住世的中央地区，这是具足顺缘，具有听闻思维的所依，这是具足根肢，对于解脱的正道具有信心，这是具足顺缘，进入佛法的门径，行为不
English
One should generate joy and not waste the leisure and endowments. Similarly, thinking about the remaining reasons, it is also shown from that very source that it is difficult to obtain, just like this: Similarly, born without complete faculties, in a border region, without the opportunity for Dharma, with perverted behavior, without faith in the Dharma, being friends with evil, extremely numerous, after repeatedly thinking, not becoming those, obtaining a body endowed with Dharma, day and night one should definitely think. Like this, thinking about those who do not have complete faculties, such as the blind, I have complete faculties, I should practice Dharma, thinking like this. Also, thinking about the barbarians and others in this southern Jambudvipa who are in border regions where the sound of the Three Jewels is not heard, one should generate joy and strive for Dharma. For people who have no Dharma or karma, no matter what they do, eating, sleeping, walking, or sitting, they do not remember the Three Jewels for even a moment, and they have never uttered a single "I take refuge," and those whose actions are perverse, who first entered the Dharma gate but then turned away and commit all kinds of sins, and those ethnic groups who do not believe in the Buddha's teachings, and those who only commit sins, thinking about these, there must be many such places in other countries as well. I am fortunate not to have been born into that kind of race, and with joy, I will strive for Dharma. If one's own conditions are complete, then one is determined to have a karmic connection with the Dharma, just as it was said earlier: Having the perfect conditions for practicing the Dharma, it also shows that the karmic connection of white karma is awakened, having become a human being, born in the central region, with complete faculties and faith, with non-perverted behavior, and with correct views, these are difficult to obtain and are endowed with karmic connections. As it is said, in general, having a karmic connection means having the opportunity to continue doing something. Here, it also means that in the previous life there was an opportunity to practice Dharma, and at the time of birth, relying on the habit of good deeds from the past, depending on what kind of conditions awaken, one practices the Dharma of the previous connection. This is obtained through the principle that cause and effect are not deceptive. As a sign of the awakening of white karma, one obtains the human body, which is the basis for practicing the Dharma, and one is born in the central region where the teachings abide, which is endowed with conditions. Having complete faculties, which is the basis for hearing and thinking, is endowed with conditions. Having faith in the correct path of liberation is endowed with conditions. The gateway to entering the Dharma is not
Chinese
未堕边际故得暇满，未生于持断见之种姓故得暇满。彼等之中，往昔以清净善业之因，故得今生所得之门，获得人身等，决定有业之余果。何者于此处虽得人身，然来世决定不得人身之相者，于《地藏经》云：轮回中难得人身之士夫有十种，何等为十？谓不生善根，不积福资粮，行于罪恶友伴之后，烦恼相续，不畏后世之痛苦，为烦恼所扰乱心意，以懈怠与散乱恒时于法懈怠，虽入佛之教令然不随行，随行于邪见者。如是也。彼等于《入行论》云：以我如此之行径，亦不得人身，若不得人身，唯有罪恶而无善，何时有行善之福分，彼时我未曾行。如是也。是故，如今所作恶劣之因与业之余果于恶趣受苦，而如今所作清净善业之余果则享用天界之安乐。是故，获得暇满之时理应修法。于《父子相见经》云：尽舍一切八无暇，获得难得之暇满，获得对善逝教法之信心，智者当修合理之瑜伽。如是也。具足其他顺缘而精进修法者，于《如意宝藏论》云：其他圆满之难得精进亦，导师出世说法教法住世随行，慈爱之善知识与和合之顺缘，极为稀有故当勤精进。如是所说，我等为成就解脱之法，于其他顺缘之富饶，于我等痛苦且颠倒之时，当精进修持正法。其中，首先是具足大悲之佛陀降临世间之时，依凭导师胜于其他，故也。总的来说
English
Having not fallen to the extreme, one obtains leisure and endowment; having not been born into a lineage holding nihilistic views, one obtains leisure and endowment. Among these, due to the cause of past white virtuous actions, one obtains the gate of what is obtained in this life, obtaining a human body, etc., and it is certain that there is a remainder of karma. As for those who, although they obtain a human body here, will definitely not obtain a human body in the future, the signs are: In the Sutra of the Essence of the Earth, it is said: There are ten kinds of individuals who are difficult to obtain a human body in samsara. What are the ten? They are: those who do not generate roots of virtue, do not accumulate stores of merit, follow evil friends, connect with afflictions, are not afraid of the suffering of future lives, have their minds disturbed by afflictions, are always negligent in Dharma due to laziness and distraction, although they enter the Buddha's teachings, they do not follow them, and follow wrong views. So it is. These are in the Bodhisattvacharyavatara: With such actions of mine, I will not even obtain a human body. If I do not obtain a human body, there will only be evil and no good. When I have the fortune to practice virtue, at that time I will not have done it. So it is. Therefore, the cause of bad deeds done now and the remainder of karma cause suffering in the lower realms, while the remainder of white virtuous deeds done now is to enjoy the bliss of the higher realms. Therefore, it is reasonable to practice Dharma when one has obtained leisure and endowment. In the Sutra of Meeting Father and Son, it is said: Completely abandon all eight unfree states, and having obtained the rare leisure and endowment, and having obtained faith in the Sugata's teachings, wise people practice reasonable yoga. So it is. It is reasonable to strive for Dharma when other favorable conditions are complete. In the Treasury of Wish-Fulfilling Jewels, it is said: The rare effort of completing other endowments as well, the teacher appears, teaches the Dharma, the teachings remain, one follows, a loving friend and harmonious favorable conditions, are extremely rare, therefore strive with diligence. As it is said, in order for us to accomplish the Dharma of liberation, in this time when the abundance of other favorable conditions causes suffering and perversion for us, we must strive to practice the holy Dharma. Among them, the first is that at this time when the compassionate Buddha has come into the world, the reliance on the teacher is superior to others. Generally speaking