English
Homage to that wise one! Thus it was said. Although from the very beginning we possess pure wisdom, due to not recognizing it, we wander in this existence. Ignorance is the act of clinging to a self, and from this arise attachment, hatred, delusion, pride, and jealousy, the five poisons of affliction, and thus we revolve in this existence. How so? By placing various imprints on the alaya-consciousness, we are born as animals through small non-virtues and the karma of delusion; as hungry ghosts through intermediate karma and the karma of attachment; as hell beings through great karma and the karma of hatred; and as gods and humans through virtue and meritorious actions associated with pride; and as demi-gods through virtue associated with jealousy. Each experiences their own situation, happiness, suffering, intermediate states, virtue, and non-virtue. In the desolate wilderness of existence, we wander without beginning or end, without freedom. Clinging to meaningless things as "I" and "mine" is like a dream. If examined closely, it does not exist, but in the state of delusion, it appears to be truly real. As the Samadhiraja Sutra says: "The beings of existence wander like a dream; here, no one is born and no one dies." The Brahma asked Sutra says: "Beings who appear like a dream are bound separately by their own karma and wander in the cycle of various joys and sufferings. Although their nature is selfless, which is suchness, ignorant children cling to 'I' and 'mine,' and the thorns of existence will rise again and again." Thus it is said. Therefore, in order to open the eyes of liberation for sentient beings bound by various bonds in existence, who cling to self in all things that are without self, it is necessary to teach the essence of definitive meaning. Why? Because it is unreasonable to seek only peace after knowing one's own path. For all sentient beings, while wandering in this beginningless cycle, there is no one who has not been a father or mother. It is unreasonable to abandon them and seek liberation alone. The Letter to a Friend says: "Relatives are submerged in the ocean of samsara, appearing as if falling into a deep abyss,
Chinese
舍弃无知之后，如果有人获得解脱，没有比这更无耻的了。就像孩子在怀里生产，什么也做不了，只能充满爱意地吮吸母亲的乳汁。那些依赖勤奋和慈爱的人，即使在这里非常卑劣，又有谁愿意抛弃呢？思考这些道理，看到长久以来在这轮回中漂泊的众生，被无量痛苦的重担压得疲惫不堪，想要撰写一部依靠殊胜圆满的佛陀功德，在寂灭大乐的境界中获得休憩的窍诀论典，这是由无量圆满的慈悲心所牵引，为了引导在轮回中流转的众生。如《华严经》云：‘善男子，观察众生界，所有身语意的造作，都是为了引导在轮回中流转的众生，所以是无量大悲心。以世间的学问，或出世间的学问精进修持，劝勉行善，就是做过去诸佛的事业，供养如来，竖立法幢，开创解脱的大道，是殊胜的圣人，是珍宝的顶饰。’这些说明了立誓撰写第二部分。第二总义，广说正文内容，共有十三章。第一章，暇满难得之章，有四节：总说暇满难得，认识暇满的自性，确定观察所依和能依的自性，回向此时的善根。第一总义，有简略指示体性和广说自性两部分。第一部分是：现在将要讲解实际的身体，首先，成佛的所依是暇满，为了说明赞叹暇满的次第，说道：‘朋友们，暇满珍宝之身，在六道中极难获得，就像盲人获得珍宝一样，要欢喜地成办利益安乐。’这里说道：唯一趋向解脱的士夫是成佛的助伴，是对具有善心和善缘的人们的教诲，暇满。
English
Having abandoned ignorance, if one attains liberation, there is nothing more shameless than that. Just as a child, born in the lap, can do nothing but suckle the mother's milk with loving force. Those who rely on diligence and affection, who would willingly abandon them here, even if they are extremely base? Reflecting on these principles, and seeing beings wandering in this cycle of existence for a long time, exhausted and weary by the burden of immeasurable suffering, the desire to compose a treatise on the essential instructions for resting in the state of great Nirvana, adorned with the wondrous wealth of the Victorious Ones, is drawn by immeasurable perfect compassion to lead those who wander in samsara. As it is said in the Avatamsaka Sutra: 'O son of good family, all the actions of body, speech, and mind, focusing on the realm of sentient beings, are the great immeasurable compassion for the sake of truly guiding those who wander in samsara. Striving diligently with worldly or transcendental learning, and encouraging virtue, is doing the work of the Buddhas of the past, making offerings to the Tathagatas, raising the banner of Dharma, establishing the path of liberation, being a noble being, and the crest jewel.' These indicate the vow to compose the second part. The second general meaning, extensively explaining the meaning of the text, has thirteen chapters. The first, the chapter on the difficulty of obtaining leisure and endowment, has four sections: generally explaining the difficulty of obtaining leisure and endowment, identifying the nature of leisure and endowment, definitely examining the nature of the basis and the dependent, and dedicating the merit of the occasion. The first general meaning has two parts: briefly indicating the essence and extensively explaining the nature. The first part is: Now, as the actual body is about to be explained, first of all, the basis for accomplishing enlightenment is leisure and endowment, and to show the order of praising it, it is said: 'Friends, the body of leisure and endowment, a precious essence, is extremely difficult to obtain among the six realms. Just as a blind person finds a precious treasure, one should accomplish benefit and happiness with great joy.' Here it is said that the one who solely goes towards liberation is a companion for accomplishing enlightenment, and it is an instruction to those with good minds and good fortune, leisure and endowment.
Chinese
获得暇满就像贫穷的人找到珍宝一样稀奇，如果一个盲人找到，那就更加稀奇和令人惊叹了。赞叹在六道轮回中获得暇满人身，如《暇满功德经》中所说：例如，一个盲人从垃圾堆中找到珍宝。在轮回中漂泊的有情众生，被无明的眼翳所蒙蔽，能够获得人身是非常值得高兴的。你们应该恒常修持善法。关于自性圆满的八种功德，首先是宣说十八暇满。详细解释其
English
Obtaining leisure and endowment is as rare as a poor person finding a precious jewel. If a blind person finds it, it is even more rare and amazing. Praising the attainment of a leisure and endowed human body in the six realms of samsara, as stated in the "Sutra on Leisure and Endowment": For example, it is like a blind person finding a precious jewel in a garbage heap. For sentient beings wandering in samsara, blinded by the darkness of ignorance, it is extremely joyful to obtain a human body. You should always practice virtuous Dharma. Regarding the eight qualities of self-perfection, the first is the explanation of the eighteen leisures and endowments. To explain its divisions in detail: What are leisure and endowment? I am not born in hell, as a hungry ghost, nor have I been reborn as an animal, a long-lived god, a barbarian, or a holder of wrong views. I am not in an age without a Buddha, nor am I a mute. I am completely free from these eight states of no leisure. Having become a human, born in a central land, with complete faculties, without perverted karma, and with faith in the Dharma, the five self-endowments are complete. The Buddha has appeared, the Dharma is taught, the teachings abide, one enters the teachings, and others have compassion. These are the five other-endowments, the eighteen leisures and endowments. In this situation where one is perfectly endowed, one should strive from the depths of one's heart to attain liberation. These are things that should be considered from the bottom of one's heart. How is that? As stated in the "Liberation of Brahma King Warmth-Born": It is difficult to be free from the eight states of no leisure. It is difficult to obtain a human body. It is difficult to obtain perfect and pure leisure. It is difficult for a Buddha to appear. It is difficult to obtain a body with complete faculties. It is difficult to hear the Buddha's teachings. It is difficult to associate with holy beings. It is difficult to meet true spiritual friends. Therefore, if one is born in the three lower realms of hell, hungry ghosts, and animals, one is distracted by suffering and has no leisure to practice. A mute person has no ability to communicate words and meanings, and therefore has no leisure. Long-lived gods have no awareness of Dharma practice, and in dark ages where there is awareness but no Buddha appears and no light of the teachings
Chinese
以及，虽然有显现，但没有理解它的智慧的野蛮人，以及想要理解却堕入增损之边的邪见者，这四种是不闲暇，因为他们没有修法的处所或机会，而且各自被自己的恶业所困扰。将这些道理总结为：舍弃八种不闲暇，就能恒常获得闲暇。如是说。在《八千颂释》中说：地狱、饿鬼、畜生和长寿天以及野蛮人和佛陀空无的邪见者，以及哑巴，这些是不闲暇的八种。如《亲友书》中所说：执持邪见和畜生，饿鬼以及生于地狱，没有胜者的教令和边地，生为野蛮人和愚笨且哑巴，以及无论何种长寿天，被称为八种不闲暇的过失。脱离这些，获得闲暇后，为了扭转生死而努力。如是说。圆满是指在《月藏经》中说：具备十种功德的人是圆满的，哪十种呢？舍弃低劣种姓，不是愚笨的人，根识没有残缺，是男子，相貌端正，不是贫穷的人，不被轻贱，言辞悦耳，被很多人瞻仰。虽然这样说，但在此《显示闲暇圆满十二支经》中说：获得人身，生于圣地，根识齐全，没有造作恶业，对正法有信心，这五种是自圆满。佛陀出世，宣说正法，正法住世，其他众生也行持正法，以及对修法者慈爱，这五种是他圆满。所谓他慈爱，是指自己有善知识以慈悲心摄受，并以慈爱引导自己入于佛法。十二种是把两种分类单独计数。这些在《续释》中说：人身、中土生、根识全，无业、信正法，自圆满五种。导师出世、说法、教法住，随行、众生爱，他圆满五种。如是说。其中，闲暇是本体，而圆满是它的差别法，就像乌 উৎপལ་花和它的蓝色等一样。在《中观宝鬘论》中说：
English
And, although there is appearance, the barbarian who does not have the wisdom to understand it, and the one who wants to understand but falls into the extreme of exaggeration and detraction, these four are unfree, because they do not have a place or opportunity to practice the Dharma, and each is troubled by their own evil deeds. To summarize these reasons: By abandoning the eight unfree states, one can always obtain leisure. As it is said. In the Great Commentary on the Eight Thousand Verses, it says: Hell beings, hungry ghosts, animals, and long-lived gods, as well as barbarians and those with wrong views devoid of Buddhas, and the mute, these are the eight unfree states. As it is said in the Letter to a Friend: Holding wrong views and being an animal, being a hungry ghost and being born in hell, without the command of the Victorious One and in a border region, being born as a barbarian and being foolish and mute, and whatever long-lived god, are called the eight faults of unfree states. Having obtained leisure by being free from these, strive to reverse birth and death. As it is said. Abundance means that in the Essence of the Moon Sutra it says: A person with ten qualities is abundant, what are the ten? Abandoning low birth, not being a fool, the senses not being impaired, being male, having a good appearance, not being a poor person, not being despised, having pleasant speech, being looked upon by many people. Although it is said like that, here in the Sutra Showing the Twelve Excellences of Leisure and Endowment it says: Obtaining a human body, being born in a noble land, having complete senses, not having turned to the extreme of karma, and having faith in the Dharma, these five are self-endowments. The Buddhas having appeared, the Dharma having been taught, the holy Dharma abiding, and other beings also practicing it, and having affection for those who practice the Dharma, these five are other-endowments. Other-affection means that one has a virtuous spiritual friend who holds one with compassion and guides one to the Dharma with affection. The twelve are counted separately by dividing the two categories. These are said in the Tantra Commentary: Human body, born in the central land, complete senses, no karma, faith in the Dharma, five self-endowments. Teacher appeared, Dharma taught, doctrine abides, followers practice, beings love, five other-endowments. As it is said. Among these, leisure is the essence, and endowment is its distinguishing characteristic, like the উৎপལ་ flower and its blue color, etc. In the Intermediate Mother it says: