English
This lineage is like something that has been burned and crafted, because it recognizes its own nature, it has no power. For example, like a person who does the work of burning and cooking. The seven leisures are not diminished. The seven endowments are not reversed. By explaining these, if one thinks, when will I need leisure and endowment to obtain them? This shows that it is difficult to obtain leisure and endowment, and there are three aspects to this: the reasons why it is difficult to obtain, the faults of not obtaining, and the merits of obtaining. The first of these is: Because in the three times, there will be two occurrences of loss and reversal. Therefore, it is said that it is difficult to obtain the perfect leisure and endowment. The three times are the past, future, and present. Because there are two occurrences of loss and reversal: The basis is lost, and the sentient beings of the three lower realms are vast and numerous. Among the six realms, the hell realm is the most powerful. Therefore, there are a thousand times fewer hungry ghosts than hell beings. Among them, there are two types: those who abide in the main body and those who are scattered. The scattered ones are few. Among the scattered ones, there are also wild animals and beasts living in the mountains, birds in the sky, insects and mice under the ground, livestock owned by humans, lice and fleas living on the bodies of sentient beings, and eighty thousand worms inside the human body. Inside each of these worms, there are five hundred worm cities. The bees in the sky, even the creatures in one beehive, are endless. Compared to that, the human body, which is the basis that is not diminished, is very rare. From the point of view of reversal, the reversed appearance of the Sugata's teachings is that many of the Buddha's words from the sutras are not good. The good words of the Buddha, like the light of a lamp, rarely appear. Even in the light of the lamp, there are many countries without teachings. Those who are not reversed, who are born in India or the central part of Tibet, who have karma and fortune, and who can use the teachings, are very few. Therefore, it is very difficult to obtain this perfect leisure and endowment. The diminished ones are the three great continents and eight subcontinents. The undiminished one is only Jambudvipa. In the case of reversal, it is inconceivable not to meet a lama. It is also difficult because meeting one is very rare. The diminished places are the eight northern regions, and the tribes of Mon, barbarians, and Bok Chors are countless. The undiminished ones are only Vajrasana in India and the central region of Tibet. In the case of reversal, there are many who do not understand the Dharma, and very few who understand it.
Chinese
没有处所也很困难。根基衰败，如聋哑盲等。即使那很少，五种智慧的根基也衰败了，信仰的根基衰败了，对佛法不恭敬。精进的根基衰败了，变得非常懒惰。忆念的根基衰败了，不忆念佛法。智慧的根基衰败了，不能理解。禅定的根基衰败了，心不能安住的情况很多，而相反的情况很少。在其他时候，佛语和上师、智慧三者同时聚集的情况很少，不聚集的情况很多，也很困难。智慧衰败，没有获得智慧的自主，因此不恭敬佛法的情况很多。没有衰败，获得智慧的自主并且恭敬佛法的情况很少。在邪恶的时候，按照佛法所说的那样做的情况很少，不按照佛法做的情况也很困难。业衰败，倾向于罪恶的一方的情况很多。没有衰败，倾向于善的一方的情况很少。在邪恶的时候，五种资具不聚集的情况很多，聚集的情况因为无用也很困难。业的尽头颠倒，没有达到佛法的终点的情况很多，达到终点的情况很少。在邪恶的时候，果实没有达到终点的情况很多，果实达到终点的情况因为无用而不存在，因此暇满难得应该这样观察。那么，既然如此难以获得，获得也好不获得也好呢？没有获得的过失有五种：没有获得暇满，就没有成就果实的方法的过失。即使方法存在也好不存在也好呢？没有获得果实，就有在轮回中漂泊的过失。即使在轮回中漂泊也好不漂泊也好呢？在轮回中漂泊，就会产生罪过的过失。那罪过是：总的来说，轮回的罪过就是痛苦。痛苦，痛苦不可思议，言语无法穷尽，但希日森哈归纳为九种来显示。数数。对于生存的地方，就像在栅栏里一样，罪过是：例如，一个人在快乐宽敞的地方，被关进栅栏里就会痛苦，手脚被锁住，肢体无法伸展弯曲，身体痛苦。必须听他们说什么，必须供养食物，语言痛苦。担心死亡，必须砍断手脚，内心痛苦。即使不死，也担心失去财富，内心痛苦一样。心是空明的。
English
It is also difficult because there is no place. The faculties are impaired, such as being deaf, dumb, or blind. Even if that is little, the five faculties of wisdom are impaired. The faculty of faith is impaired, and there is no respect for the Dharma. The faculty of diligence is impaired, and one becomes very lazy. The faculty of mindfulness is impaired, and one does not remember the Dharma. The faculty of wisdom is impaired, and one cannot understand. The faculty of samadhi is impaired, and the mind often does not abide, and the opposite is rare. At other times, it is rare for the Buddha's words, the lama, and wisdom to come together at the same time. It is also difficult because they do not come together often. Wisdom is impaired, and one does not have autonomy over wisdom, so there is often no respect for the Dharma. It is rare to be unimpaired, to have autonomy over wisdom, and to respect the Dharma. In evil times, it is rare to do as the Dharma says. It is also difficult because one does not do as the Dharma says. Karma is impaired, and one is inclined towards sin, which is common. It is rare to be unimpaired and inclined towards virtue. In evil times, it is common for the five resources not to come together. It is also difficult because when they do come together, they are useless. The end of karma is reversed, and it is common not to reach the end of the Dharma. It is rare to reach the end. In evil times, it is common for the fruit not to reach the end. It is considered that it is very difficult to obtain leisure and endowment because the fruit that reaches the end is useless and does not exist. So, since it is so difficult to obtain, does it matter whether one obtains it or not? There are five faults of not obtaining it: if one does not obtain leisure and endowment, there is the fault of not having the means to accomplish the fruit. Does it matter whether that means exists or not? If one does not obtain the fruit, there is the fault of wandering in samsara. Does it matter whether one wanders in samsara or not? If one wanders in samsara, there is the fault of incurring demerits. Those demerits are: in general, the demerit of samsara is suffering. Suffering, suffering is inconceivable and cannot be exhausted by words, but Shri Singha summarized it into nine and showed it. Count. Regarding the place of livelihood, the demerit is like being in a fence: for example, if a person is in a happy and spacious place, it is painful to be caught in a fence. When the hands and feet are locked, the limbs cannot be stretched or bent, and the body suffers. One must listen to what they say and offer food, which is verbal suffering. Fearing death, one must cut off one's hands and feet, which is mental suffering. Even if one does not die, one worries about losing wealth, which is mental suffering. The mind is empty and clear.
Chinese
那种方式，被五毒烦恼所控制，追随它们，执着于六道轮回，体验着共同和个别的痛苦。那么，这五毒是从哪里来的呢？它们是从自己的相续中产生的。相续中产生的烦恼就像这样一种过患：比如，有一个叫做“女王拉嘎”的虫子，冬天不准备，把卵藏起来，等到天气暖和，在年轻女子的体温下孵化成虫。把它放在陶罐里，希望它能逃脱，它就动来动去，结果长出羊毛，失去了生命。如果它安静地待着，就不会长羊毛，不长羊毛就不会死，就像最初不知道一样。这五毒烦恼也是如此，不是从某个地方降临，不是从地上生长，不是从东西南北而来，而是从自己的相续中产生。在五根的对境中，显现出五种对境，对悦意的对境产生贪执，对不悦意的对境产生嗔恨，如果不能认识到二者无别，就是愚痴，从自身产生傲慢，从他人产生嫉妒。如果能放松自己的心而安住，烦恼就不会产生。不产生烦恼，相续就不会被束缚，就不会在轮回中流转。不能安住，相续就被束缚，就在轮回中流转。努力造作恶业就像服用毒药一样。比如，吃了味道甜美的剧毒，觉得好吃就吃下去，结果毒性发作，嘴唇和舌头全部裂开，身体长满疮，最终失去生命。同样，杀生、偷盗等等恶行，虽然觉得暂时对肚子和背部有好处，但实际上对今生也没有太大的好处，最终会被恶业的力量所牵引，感受恶道的痛苦。获得和恭敬就像网和陷阱一样。获得就像网一样，比如老鹰，心想寻找食物，自己也能吃，也能喂养孩子，于是去寻找食物，结果被网缠住，自己也吃不到，也无法带给孩子，最终失去生命。同样，把两种不可能的事情混在一起，养育子女，心想寻找财富，自己也能吃，也能喂养孩子，结果被疾病或敌人等所侵袭，自己也吃不到，也无法布施给子女，失去生命，最终欲望变成绳索，堕入恶道。恭敬就像陷阱一样，比如动物们去草木茂盛的地方，心想得到恭敬
English
That way, being controlled by the five poisons of affliction, following them, clinging to the six realms of samsara, experiencing common and individual suffering. So, where do these five poisons come from? They arise from one's own continuum. The faults of afflictions arising in the continuum are like this: For example, there is a worm called "Queen Raga." It doesn't prepare for winter, hides its eggs, and when the weather warms up, it hatches into a worm in the warmth of a young woman. Putting it in a clay pot, hoping it will escape, it moves around, grows wool, and loses its life. If it stays still, it won't grow wool, and if it doesn't grow wool, it won't die, just like not knowing the origin. These five poisonous afflictions are also like that. They don't descend from somewhere, they don't grow from the ground, they don't come from east, south, west, or north, but arise from one's own continuum. In the objects of the five senses, five objects appear. Attachment arises towards pleasant objects, hatred arises towards unpleasant objects, and if one doesn't recognize the inseparability of the two, it is ignorance. Pride arises from oneself, and jealousy arises from others. If one can relax one's mind and abide, afflictions will not arise. If afflictions don't arise, the continuum will not be bound, and one will not wander in samsara. If one cannot abide, the continuum is bound, and one wanders in samsara. Striving to engage in sinful actions is like taking poison. For example, eating sweet-tasting poison, thinking it is delicious, one eats it, and as a result, the poison takes effect, the lips and tongue all crack, the body is covered with sores, and eventually one loses one's life. Similarly, killing, stealing, and other evil deeds, although one thinks they are temporarily beneficial to the stomach and back, in reality, they are not of great benefit even in this life. Eventually, one will be led by the power of evil karma and experience the suffering of the lower realms. Gain and respect are like nets and traps. Gain is like a net. For example, an eagle thinks of finding food, eating for itself, and feeding its children. So it goes to find food, but gets caught in a net, unable to eat for itself or bring food to its children, and eventually loses its life. Similarly, mixing two impossible things together, raising children, thinking of finding wealth, eating for oneself, and feeding one's children, one is afflicted by illness or enemies, unable to eat for oneself or give to one's children, losing one's life, and eventually desire becomes a rope, and one falls into the lower realms. Respect is like a trap. For example, animals go to places with lush vegetation, thinking of receiving respect
Chinese
总之，就像在路上被鬼抓住，无法自主地死去一样。男女之间，如果只是为了满足性欲而结合，不如不结合更好。本以为会有一个，结果结合了两个，子孙越来越多。家产越来越少，稍微期望能过得好一点，最终却变得一贫如洗，不得不乞讨。最终，这也会将你带入恶道。总而言之，就像被鬼抓住无法逃脱一样，执着于名利和恭敬，就无法从轮回中解脱。憎恨的敌人就像恶性疾病或无法治愈的瘟疫一样。例如，恶性疾病麻风病，一开始不会突然爆发，而是上部的魔鬼进入心脏，使心脏不悦。然后下部的魔鬼进入身体，导致肌肉抽搐、经络不畅等。最终无法从中逃脱。无法治愈的瘟疫，一开始也不会突然加重，而是从发黄、四肢疼痛开始。然后被疾病缠身，无法从中逃脱。同样，敌人一开始只是口头上的争执，逐渐发展到人命、财产的争夺，最终无法从中逃脱。总而言之，就像被麻风病或瘟疫缠身，无法逃脱而死去一样，对敌人怀有强烈的憎恨，就无法从轮回中解脱。眷恋的亲人就像轮回的枷锁一样。例如，在放牧的时候，把绳子套在脖子上，无论走到哪里都会感到束缚，像驴子一样。对眷恋的亲人，如果不断开执着的绳索，无论走到哪里都会感到心烦意乱，最终会被它带入恶道。世俗的财富就像脚上的镣铐一样。例如，脚上戴着镣铐，无论做什么都不自在。执着于财富，并守护它，害怕它被浪费，无论做什么都不自在。最终也会被抛入恶道。人身就像幻觉一样。例如，幻觉显现，但本质是空性的，没有真实的存在。同样，这个由不清净的五蕴组成的人身，也只是由因缘聚合而暂时显现，但本质上是空性的。人生的过患就像水泡一样。例如，水泡因外缘而突然出现，但很快就会消失，不可靠。同样，人生也是由父母的因缘聚合而成，现在