English
If someone, even for a moment, creates obstacles and hindrances to the merit and virtue of this Bodhisattva, then that person who creates obstacles, because they have done something that makes this Bodhisattva inferior and degenerate in accomplishing the benefit of all sentient beings, will experience endless suffering in the lower realms. As it is said in the Sutra of Pacifying and Ascertaining Miraculous Transformations: "Even more than someone who steals the possessions and takes the lives of all sentient beings in Jambudvipa, if someone obstructs the virtuous deeds of a Bodhisattva, even the offering of a single morsel of food or drink to an animal, then that person generates an even greater amount of sin, because they obstruct the virtuous deeds that give rise to the Buddhas." Here, "merit" refers to obstructing the Bodhi-mind, and for the one who creates the obstruction, it is the root downfall of turning away from perfect enlightenment and regressing to the Hinayana mind. And the object of harm is that the Bodhisattva has abandoned the altruistic mind, so they become inferior in benefiting sentient beings, which also explains the previous view. The reason or justification for this is that, not to mention many sentient beings, if even the happiness of a single sentient being's higher realms is destroyed, one will fall from the happiness of their own higher realms and be born in the lower realms. If the Sutra says this, then obstructing the virtuous deeds of a Bodhisattva is destroying the cause of great happiness for all sentient beings throughout the limitless expanse of space, and therefore one falls from the happy realms and is born endlessly in the lower realms, what more needs to be said? The reason for this is that if one does not obstruct the arising of their Bodhi-mind, they will attain Buddhahood, and once they attain Buddhahood, they will emanate various rays of light to the three lower realms and so on, placing them temporarily in happiness, and gradually placing all sentient beings in the bliss of the great Bodhi-Buddhahood. Even if such a downfall occurs, because it is different from the Pratimoksha vows, it can be restored by confessing with antidotes and taking the mind of enlightenment again. If one thinks that this can be done, then, as mentioned above, sometimes a powerful downfall of abandoning the Bodhi-mind occurs, and sometimes one takes on a powerful Bodhi-mind, and these alternate in Samsara, even if one is a Bodhisattva on the first Bhumi, etc.
Chinese
如果获得需要很长时间，更不用说获得最终的伟大菩提了。如果通过忏悔的力量清净了堕落，即使没有投生到恶趣，也会阻碍新的功德在自相续中产生，因此获得地位等功德也会需要很长时间。例如，提洛巴本应在七天内获得殊胜的成就，但因为偷拿了一捧芝麻，结果拖延了七个月。如是说。基于这个原因，因此，在发起菩提心的时候，就像如何承诺和发誓的那样，我应当以恭敬和谨慎的态度努力修行。第二，如果从今天或从现在开始，不努力修习应当修习和应当断除之处，那么由于堕落的力量，从这里开始，就会像家畜等一样，从下到下，从恶趣到恶趣，连续不断地投生并感受痛苦。然而，即使我不能努力，心想佛、菩萨、上师们也不会让我堕入恶趣，而是会引导我走向善趣和解脱之道。以前也有无数的佛陀薄伽梵，他们没有考虑自己的利益，只是利益和安乐一切众生，他们利益众生后已经逝去。例如，就像医生无法帮助无法治愈的病人一样，我因为自己造作罪恶不善的过错，没有成为众多佛陀的救治，即给予利益和引导的对境。又如，就像三界之主，断尽一切过失，具足一切功德，我们的导师面前，提婆达多现世堕入地狱也未能救度一样。现在或者说仍然，如果我像以前一样行为卑劣，不修善而作恶不善，那么不仅仅是一次，而是反复地，也会像以前一样从下到下堕落，投生于恶趣，即使从中解脱而投生于善趣，也会感受业的余报，如多病、被铁链等束缚、被刀剑等砍截、被敌人等宰杀等的痛苦。第二，思维所依暇满。
English
If attainment takes a long time, what need is there to mention attaining the ultimate great Bodhi? If, through the power of confession, downfalls are purified and one is not born in the lower realms, it still hinders the arising of new qualities in one's own mind-stream. Therefore, the arising of qualities such as attaining bhumis will take a long time. For example, Tilopa was supposed to attain supreme siddhi in seven days, but because he secretly took a handful of sesame seeds, it was delayed by seven months. It is also said. Because of that reason, therefore, just as one has promised and vowed at the time of generating bodhicitta, I shall strive to accomplish the training with reverence and mindfulness. Secondly, if from now on, one does not strive in the places of what should be practiced and what should be abandoned, then due to the power of downfalls, from here, one will continuously go from lower to lower, from bad rebirth to bad rebirth, like livestock and so on, and experience suffering. However, even if I am not able to strive, thinking that the Buddhas, Bodhisattvas, and Lamas will not let me fall into the lower realms, but will lead me to the path of higher realms and liberation. In the past, there were also countless Buddhas, Bhagavat, who, without considering their own benefit, only benefited and brought happiness to all sentient beings, and they have passed away after benefiting sentient beings. For example, just as a doctor cannot help an incurable patient, I, due to the fault of my own sins and non-virtue, have not become the object of the healing of many Buddhas, that is, giving benefit and guidance. Furthermore, just as in the presence of the lord of the three realms, the one who has exhausted all faults and possesses all qualities, our teacher, Devadatta visibly fell into hell and could not be saved. Now, or still, if I continue to act basely as before, not doing good but doing evil and non-virtue, then not just once, but again and again, I will fall from lower to lower as before, being born in bad rebirths, and even if I am liberated from that and born in higher realms, I will still experience the suffering of the remaining karma, such as being prone to illness, being bound by iron chains, being cut by swords, being slaughtered by enemies, and so on. Secondly, contemplate the leisure and endowments of the support.
Chinese
为了谨慎行事，要思考闲暇圆满难得之理，从而谨慎行事。要思考脱离恶趣之难，从而谨慎行事。以及，显示获得闲暇圆满之时必须努力行善，共有三点。第一点是：如同乌昙婆罗花一般，如来出世或降临于世间，以及，对他的教法具有信心，以及，作为所依的闲暇圆满的珍宝人身，这三者依次具备了他圆满和自圆满。舍弃无暇之处，显示了闲暇和三者。顺缘具足且无违缘，因此容易习惯行善且能够成就，像这样是非常难以获得的，如果不是现在这个时候，什么时候才能获得和得到呢？不会再有，因此获得闲暇圆满必须努力做有意义的事情。而且，具备像这样没有违缘疾病的晴朗日子，以及，具备顺缘食物衣服等等，并且没有敌对鬼神等的逼迫，但是，活着的这个生命连一瞬间也无法信任，是欺骗性的，因为刹那刹那都在耗尽。这个身体不会长久存在，如同用一根柱子支撑的画像或借来的柱子一般，永远没有使用的自主权，如同主人一般的死主不知何时会取走。如果我的往昔行为对于取舍不谨慎，以这种不善的行为而存在，那么从此以后，不要说解脱，就连获得善趣的人身也不可能。例如，以前龙王海在迎请如来至海中时，问道：以前我出生于此时，龙族稀少，现在却如此众多，以至于大海都无法容纳，这是为什么呢？如来说这是因为发生了与戒律相关和不相关的堕落。如果没有获得珍宝人身，而是出生于三恶趣，那么除了造恶之外，没有行善的机会。也就是说，大多数旁生如果不能通过杀害其他生命来获得血肉，就无法生存，并且在杀害其他生命的方法上比人类还要精明。其理由是，像这样获得闲暇圆满之时，本应具备三门行善的福分，但是，我却连一点善事也没有做。
English
To be diligent, one must contemplate the difficulty of obtaining leisure and endowments, thereby being diligent. One must contemplate the difficulty of escaping the lower realms, thereby being diligent. And, there are three points showing that one must strive for virtue when one has obtained leisure and endowments. The first is: Like the Udumbara flower, the Tathagata appears or descends into the world, and, having faith in his teachings, and, having obtained the precious human body of leisure and endowments as a basis, these three sequentially possess other's endowments and one's own endowments. Abandoning the states of unfreedom, it shows leisure and the three. Because favorable conditions are complete and there are no unfavorable conditions, it is easy to become accustomed to virtue and it is possible to achieve it, so such a thing is very difficult to obtain, and if not now, when will one obtain and receive it? It will not happen again, so having obtained leisure and endowments, one must strive to do meaningful things. Moreover, possessing such a clear day without the unfavorable condition of illness, and, possessing favorable conditions such as food and clothing, and without being oppressed by hostile spirits, but, this life of the living cannot be trusted even for a moment, it is deceptive, because it is being exhausted moment by moment. This body will not last long, like a painting supported by a single pillar or a borrowed pillar, one never has the autonomy to use it, and the Lord of Death, like a master, does not know when he will take it away. If my past actions have been careless about what to take and what to abandon, and I exist with such unwholesome actions, then from now on, let alone liberation, it will not be possible to obtain even a human body in the higher realms. For example, when the Dragon King Ocean invited the Tathagata into the ocean, he asked: Formerly, when I was born here, there were few dragons, but now there are so many that the ocean cannot contain them, why is this? The Tathagata said that this was because of the occurrence of transgressions related to and unrelated to the precepts. If one has not obtained a precious human body, but is born in the three lower realms, then there is no opportunity to do good, only to do evil. That is, most animals cannot survive unless they kill other beings to obtain flesh and blood, and they are more skilled than humans in the methods of killing others. The reason for this is that when one has obtained leisure and endowments like this, one should have the fortune to use the three doors for virtue, but, I have not done even a little bit of good.
Chinese
啊！来世因罪恶的果报，于恶趣中受地狱等痛苦的折磨，于取舍皆愚昧。那时我能做什么善事呢？没有办法啊！也无法从恶趣中解脱，像这样我连小小的善事也没做，却积累了各种各样的巨大罪恶，如果这样积累，即使经过数百万亿劫，也会连续不断地堕入恶趣，更别说转生善趣了。甚至连善趣的声音都听不到啊！因此，世尊在《正士教诫经》中，以“穷尽观察之喻”说道：整个大地都变成大海，海面上漂浮着一个独孔的轭木，一只瞎海龟每隔一百年才浮出海面一次，它的脖子有可能伸入轭木的孔中，但大海广阔无边，轭木没有知觉，海龟又没有眼睛等等，所以非常稀有。同样，人身比这更难获得，所以说人身极难获得。第二点是，对于菩萨生起恶念，或者造作五无间罪等，即使是在最后一刹那或圆满之际所造的罪业，也会在漫长的时间里，经历无数劫或无间地狱的痛苦。从无始以来到现在，由于在轮回中积累的罪恶和不善业，将在恶趣中长期遭受痛苦而无法解脱，更不用说转生善趣了，这还用说吗？不用说了。总的来说，即使是小的原因也会导致大的结果，比如杀生，虽然时间短暂，但其结果却需要在漫长的劫中遭受地狱的痛苦。因此，我们从无始以来积累的罪恶，有多少还没有被经历而耗尽，有多少还没有忏悔清净呢？不仅如此，现在在这个身体上，每一瞬间都因恶念而积累了多少堕入地狱的恶业啊！因此，从出生到死亡之间积累的恶业，很难有从地狱中解脱的时候。
English
Ah! In the next life, due to the retribution of evil deeds, one will be tormented by the sufferings of hell and other miseries in the lower realms, and will be ignorant in all matters of what to adopt and what to abandon. At that time, what good deeds can I do? There is no way! It is also impossible to escape from the lower realms. Like this, I have not done even small good deeds, but have accumulated various kinds of great evils. If I accumulate in this way, even after hundreds of millions of kalpas, I will continuously fall into the lower realms, let alone be reborn in the higher realms. I will not even hear the sound of the higher realms! Therefore, the Bhagavan, in the Sutra of the Correct Precepts, said in the example of "exhaustive examination": The entire earth becomes a vast ocean, and on top of it floats a yoke with a single hole, carried and swayed in all directions by the wind. A blind sea turtle comes to the surface once every hundred years, and its neck might fit into the hole of the yoke, but the ocean is vast, the yoke has no consciousness, and the turtle has no eyes, etc., so it is extremely rare. Similarly, a human body is even more difficult to obtain than that, so it is said to be extremely difficult to obtain. Secondly, generating evil thoughts towards a Bodhisattva, or committing actions such as the five heinous crimes, even a single moment of sin committed at the very end or at the moment of completion, will cause one to remain in suffering for a long period of time, for countless kalpas or in the Avici hell. From beginningless time until now, due to the power of the sins and non-virtuous deeds accumulated in samsara, one will suffer in the lower realms for a long time without liberation, let alone be reborn in the higher realms. What need is there to mention it? There is no need to say it. In general, even a small cause can lead to a great result, such as taking life, where the time is short, but the result is that one must experience the suffering of hell for a long kalpa. Therefore, how much of the sins that we have accumulated from beginningless time have not been experienced and exhausted, and how much have not been confessed and purified? Moreover, how much evil karma that leads to rebirth in hell has been accumulated in each moment on this present body due to evil thoughts! Therefore, it is difficult to have a time to be liberated from hell with the evil karma accumulated from birth until death.