English
In short, just like being seized by a ghost on the road, unable to die voluntarily. Between men and women, if they only unite for sexual desire, it is better not to unite. Thinking there would be one, they united two, and the offspring became more and more numerous. The family property became less and less, and hoping to live a little better, they eventually became destitute and had to beg. Ultimately, this will also lead you to the lower realms. In short, just like being seized by a ghost and unable to escape, clinging to fame, gain, and respect, one cannot be liberated from samsara. Hateful enemies are like virulent diseases or incurable plagues. For example, the virulent disease leprosy does not suddenly erupt at first, but the upper demon enters the heart, making the heart unhappy. Then the lower demon enters the body, causing muscle spasms, meridian blockages, and so on. Eventually, one cannot escape from it. Incurable plagues also do not suddenly worsen at first, but begin with yellowing and pain in the four limbs. Then one is entangled by the disease and cannot escape from it. Similarly, enemies initially start with mere verbal disputes, gradually developing into struggles for life and property, and eventually one cannot escape from it. In short, just like being seized by leprosy or plague, unable to escape and dying, harboring strong hatred towards enemies prevents one from being liberated from samsara. Cherished relatives are like the shackles of samsara. For example, when herding, putting a rope around the neck makes one feel bound wherever one goes, like a donkey. Towards cherished relatives, if one does not sever the ropes of attachment, one will feel disturbed wherever one goes, and ultimately be led to the lower realms by it. Worldly wealth is like fetters on the feet. For example, with fetters on the feet, one is uncomfortable no matter what one does. Clinging to wealth and guarding it, fearing it will be wasted, one is uncomfortable no matter what one does. Ultimately, one will also be thrown into the lower realms. The human body is like an illusion. For example, an illusion appears, but its essence is emptiness, without true existence. Similarly, this human body composed of impure aggregates is only temporarily manifested by the aggregation of causes and conditions, but its essence is emptiness. The fault of human life is like a water bubble. For example, a water bubble suddenly appears due to external causes, but it quickly disappears and is unreliable. Similarly, human life is also formed from the aggregation of the causes and conditions of parents, now
Chinese
看似真实，实则无有实质和依靠，不知何时会死。这些要依靠听闻来把握，依靠它来思考。因为这些过患确实存在，所以必须逐渐舍弃执着。如果这样做，仅仅出现过患就认为可以舍弃轮回，那么难以舍弃的过失有九种，现在开始列举：善于转移注意力的是：有些人的注意力被敌人转移，想着战胜敌人后再修行；有些人的注意力被儿子转移；有些人的注意力被父母转移；有些人被财富转移；有些人被权势转移；有些人被善知识转移，从而无法完成修行。智慧浅薄的是：如果智慧广大，就不会追随善于转移注意力的人，追随他们就是智慧浅薄。未经观察的轮回令人愉悦是：如果经过观察和分析，轮回是痛苦的根源，令人厌恶。但未经观察，就觉得儿子多就高兴，财富多就高兴等等。痛苦接连不断是：首先消除这个口头上的承诺，如果想着明天后天再快乐一点，那么痛苦就像水波一样，一个未消失，另一个又来。痛苦像连珠一样，一个接着一个来。痛苦突然降临，即使现在快乐，但死亡和灾难等发生后，也会变成痛苦。烦恼强大是：正当想要修行时，遇到烦恼的因缘，无法用佛法阻止，不由自主地走向烦恼的一方。能取所取狭窄是：对欲望的功德等产生执着，以执着心紧抓不放，难以从中解脱。贪恋强烈是：贪恋财物，甚至对名字也执着不放。未经观察的海洋深不见底是：自以为理解，却没有理解；自以为证悟，却没有证悟。菩提心就像根深蒂固的毒药。往昔所造业力的车轮力量强大是：因为轮回没有开始，所以获得了无数的身体，积累了无数的业力。业力的车轮像山上的急流一样，追赶着你，让你没有空闲修行。这些也要依靠听闻来把握，思考它的意义，即使难以舍弃，也要舍弃。那么，获得闲暇圆满的功德有两种，现在开始列举：闲暇是指具有七种闲暇
English
Although it appears to be true, it lacks essence and reliance, and one does not know when one will die. These things are not grasped without relying on hearing. Relying on that, one contemplates. Because these faults certainly exist, one must gradually abandon attachment. If, having done so, one thinks that merely having faults occur is enough to abandon samsara, then there are nine faults that are difficult to abandon, which will now be enumerated. Those skilled at diverting attention are: Some people's attention is diverted by enemies, thinking to practice Dharma after defeating the enemies; some people's attention is diverted by sons; some people's attention is diverted by parents; some are diverted by wealth; some are diverted by power; some are diverted by spiritual friends, and thus they fail to complete their practice. Those with little intelligence are: If one has great intelligence, one will not follow those skilled at diverting attention, and following them is having little intelligence. Samsara, unexamined, is delightful: If one examines and analyzes, samsara is the root of suffering, which is disgusting. But without examining, one is happy if one has many sons, happy if one has much wealth, and so on. Suffering comes in waves: First, eliminate this verbal promise. If one thinks of being happier tomorrow or the day after, then suffering is like ripples in water, one not disappearing before another comes. Suffering comes like a string of beads, one linked to the next. Suffering descends suddenly. Even if one is happy now, suffering will turn into suffering when death and disasters occur. Afflictions are powerful: Just when one wants to practice Dharma, one encounters the causes and conditions of afflictions, and one cannot resist with Dharma, but involuntarily goes in the direction of the afflictions. Grasping and the grasped are a narrow pass: It is difficult to be liberated from grasping at the qualities of desire, etc., holding on tightly with a mind of attachment. Attachment is fierce: One is attached to wealth and possessions, and even attachment to one's name is not relinquished. The unexamined ocean is unfathomable: One thinks one understands, but one does not understand; one thinks one has realized, but one has not realized. Bodhicitta is like a poison with deep roots. The wheel of karma from past actions is powerful: Because samsara has no beginning, one has taken countless bodies and accumulated countless karmas. The wheel of karma is like a torrent of water on a steep mountain, chasing after you and leaving you no time to practice Dharma. These things, too, are not grasped without relying on hearing. One must contemplate its meaning, and even if it is difficult to abandon, one must abandon it. So, there are two qualities of obtaining leisure and endowment, which will now be enumerated: Leisure refers to having the seven leisures
Chinese
土地的性质和界限。 财富是指具有七种颠倒显现，可以被利用的东西。 再次详细解释，从如此难以获得的闲暇和圆满中，不要浪费闲暇和圆满，而是应该在上师的指导下，在中间阶段修持。 闲暇和圆满的阐释，第一章结束。 这样，即使获得了闲暇，如果没有信心，也无法进入佛法。 因此，中间阶段要计算七种生起信心的因素。 首先，从自身角度出发有四种方式来衡量。 第一种是，自己的意识本质上是善良的行为，并且与上师的加持相遇。 自己听闻佛法是第一步，并且与讲解的上师相遇是必然的。 词源是，因为信任白色的一面，所以称为信任。 信任十度波罗蜜和十种修行等。 分为四种来衡量。 随顺信是指跟随自己喜欢的宗派，如如、显宗、密宗等，毫不厌倦地跟随。 最初的信任是消除不和谐的因素，例如，信任布施，因为与此不和谐的因素是吝啬，所以消除吝啬等等。 通过这种方式，无论对白色的一面产生何种最初的信任，都要消除其不和谐的因素。 通过确信的信任来深入其中，即对因果和佛法等任何确信的事物都要深入其中。 最终的信任是不可逆转的，即上述三种信任达到最终，因此不会从中退转，例如，达到最终的随顺等等。 信任的作用有两个。 圆满和完成善行，使其成熟和解脱，即因为有信任，所以圆满善行，积累两种资粮，从而使相续成熟为佛，并获得解脱。 罪业不会停留，也不会被注意到，即以前所造的罪业不会停留在相续中，并且最初的罪业也不会被注意到。 这样，观察从自身角度出发的这四种信任是否在相续中存在。 如果不存在，那么就没有过失，接下来会列举六种过失的例子。 没有信任的人就像海底的岩石，例如，海底的岩石即使经过多年和劫数，其本质仍然是干燥的。 为什么呢？因为岩石是坚硬的。 同样，对于像海洋一样深邃且难以衡量的神圣佛法。
English
The nature and boundaries of the land. Wealth refers to things that possess seven inverted appearances and can be utilized. Again, explaining in detail, from the leisure and endowments that are so difficult to obtain, do not waste leisure and endowments, but should practice under the guidance of a master in the intermediate stage. The explanation of leisure and endowments, the first chapter ends. Thus, even if leisure is obtained, if there is no faith, one cannot enter the Dharma. Therefore, in the intermediate stage, count the seven factors of generating faith. First, there are four ways to measure from one's own perspective. The first is that one's own consciousness is essentially a virtuous action, and one encounters the blessings of the guru. Listening to the Dharma oneself is the first step, and encountering the explaining guru is inevitable. The etymology is that because of trusting the white side, it is called trust. Trust in the ten perfections and the ten practices, etc. Divide into four to measure. Following faith refers to following one's favorite sect, such as Ru, Exoteric, Esoteric, etc., without weariness. The initial faith is to eliminate discordant factors, for example, trusting in generosity, because the discordant factor is stinginess, so eliminating stinginess, and so on. In this way, whatever initial trust arises in the white side, eliminate its discordant factors. Entering deeply through confident faith, that is, entering deeply into whatever one is convinced of, such as cause and effect and Dharma. The final faith is irreversible, that is, the above three faiths reach the finality, so they will not retreat from it, such as reaching the final following and so on. There are two functions of faith. Completing and perfecting virtuous deeds, making them mature and liberate, that is, because there is faith, virtuous deeds are completed, and accumulating the two accumulations, thereby maturing the continuum into a Buddha and attaining liberation. Sins will not remain, nor will they be noticed, that is, the sins committed in the past will not remain in the continuum, and the initial sins will not be noticed. In this way, observe whether these four faiths from one's own perspective exist in the continuum. If it does not exist, then there is no fault, and the following will list six examples of faults. A person without faith is like a rock at the bottom of the sea, for example, a rock at the bottom of the sea, even after many years and kalpas, its essence is still dry. Why? Because the rock is solid. Similarly, for the sacred Dharma, which is as deep and difficult to measure as the ocean.
Chinese
就像石头一样的人，听闻、思考、修行都有，但像石头一样没有信心，菩提心就会枯萎。没有桨的船，例如，去往彼岸有船，但没有桨就无法渡过河流。同样，要超越轮回的四条河流，即使有像船一样的人身，但没有像桨一样的信心也无法渡过。双手去了金洲，例如，即使愚笨的手去了金洲，也带不回哪怕一点金子。为什么呢？就像愚笨的手一样。即使去了像金洲一样的殊胜佛法之地，如果不行持闻、思、修三学，也会空手而归。为什么呢？因为没有信心。盲人去看寺庙，例如，盲人去看寺庙，即使听到净土等等的名字，但盲人的眼睛却看不见。同样，殊胜的佛法修行者，即使有听闻和讲解，但没有信心，智慧也无法进入，也无法体验。母狼掉进旋转的坑里，例如，即使是狡猾的狼，也不知道上面三个洞的真正位置，只是旋转旋转，掉进坑里，带着痛苦，与生命分离。同样，即使是聪明狡猾的人，如果没有信心，也无法从轮回的坑里出来。被火烧过的种子，例如，被火烧过的种子，即使播种也不会发芽。即使发芽，也不会结果。同样，如果没有信心，菩提的幼苗就不会成熟，也无法获得解脱的果实。像这样，如果没有信心就会有缺点，所以不能放弃，必须寻找。寻找的方法是：依靠四种因缘来培养信心。有四种，现在开始讲述。第一种是依靠上师的因缘来培养信心，这又分为两种，第一种是依靠友善的行为来培养信心：上师具有殊胜的品质，对今生的执着很小，只为来世着想，所作所为都符合佛法，看到符合下面十二种品质的行为，就能获得信心。从窍诀中培养信心：听闻甚深窍诀，在没有理解之前就努力修持，就能获得信心。关于经藏，分为两种：依靠不了义经典来培养信心：阅读不了义经典，例如居士吉祥