Chinese
既然获得人身尚且困难，更何况是暇满人身呢。第二，即使获得了暇满，也是不可靠的：这样，即使获得了暇满人身，也会因为贪恋轮回的少许安乐，如果今生没有修持利益，那么以后连善趣的声音也听不到，在恶趣中长期反复轮回，不知取舍，行走在邪道上，在无始无终的轮回中漂泊。如果我没有在这难得的暇满人身中修持殊胜的佛法，那么就会因业力而转生恶趣，连善趣的声音都听不到，更何况获得善趣呢？如《入行论》云：以我如此之行径，不获人身亦难得，何需更言趣乐境，若未成就人身者，唯有罪恶无功德，何时有缘行善业，然我未曾行善事，恶趣痛苦尽愚昧，届时吾将何所为。如是，一旦趋向恶趣，就很难从那个状态中解脱出来。如云：纵经百千俱胝劫，亦不闻有善趣名。第三，劝勉精进修法：因此，从无边无际的轮回中获得解脱的机会非常难得，所以要从内心深处精进修持佛法。因此，现在趁着有自主的时候，以与善道相应的缘起，修持不尽的善法，积累福慧二资粮，从而彻底超越轮回之城。也就是说，在未被衰老、衰败和死亡所控制，自己有自主权的时候，抓住解脱的道路，尽力修持善法，必定能从轮回中解脱出来。如《广大游舞经》云：诸比丘，于何时，无有死亡、衰老、衰败，安乐生活，掌握自主权，于彼时，以解脱之乐，精勤于福德与智慧之资粮，汝等之轮回三城，将成空虚。恶趣恶道之门，将成关闭。善趣天界之梯，将成建立。解脱之果位，将成获得。
English
Since obtaining a human body is difficult, what need is there to mention the leisure and endowments? Second, even if leisure and endowments are obtained, they are unreliable: Thus, even if a human body with leisure and endowments is obtained, due to being attached to the slight happiness of samsara, if one does not accomplish benefit in this life, then later one will not even hear the sound of the happy realms, and one will repeatedly wander in the lower realms for a long time, not knowing what to abandon or adopt, walking on the wrong path, and wandering in samsara without beginning or end. If I do not accomplish a supreme Dharma that benefits in this well-obtained birth, then due to the power of karma, I will be born in the lower realms, and if I do not even hear the sound of the happy realms, what need is there to mention obtaining the happy realms? As it says in the Bodhisattvacaryāvatāra: "With deeds such as these of mine, it is difficult even to obtain a human body, what need is there to mention going to happy realms? If one has not obtained a human body, there is only sin and no virtue. Even when one is fortunate enough to practice virtue, if I do not do virtuous deeds, I will be completely ignorant of the suffering of the lower realms. What will I do at that time?" Thus, once one has turned towards the lower realms, it is very difficult to escape from that state for a long time. As it says: "Even after hundreds of millions of kalpas, one will not hear the name of the happy realms." Third, advising to strive in the Dharma: Therefore, since the opportunity to be liberated from the beginningless and endless samsara is difficult, one should strive from the depths of one's heart in the supreme Dharma. Therefore, now, while there is freedom, with the auspicious connections that are in accordance with the path of goodness, cultivate inexhaustible virtuous Dharma, rely on the two accumulations, and thereby completely transcend the city of samsara. That is to say, when one is not seized by old age, decay, and death, and one has the power to do as one wishes, seize the path of liberation, and if one practices whatever virtue can be accomplished, one will definitely be liberated from samsara. As it says in the Extensive Play Sutra: "Monks, when there is no death, old age, and decay, and one lives happily and has control, at that time, with the joy of liberation, strive in the accumulation of merit and wisdom, and your three cities of samsara will become empty. The doors of the lower realms and evil destinies will be closed. The ladders of the happy realms and heavens will be erected. The state of liberation will be attained."
Chinese
第四，现在必须努力的方式是：像这样，在这个能够了解利益和安乐，并且可以成办的暇满，被善知识掌握的时代里，从这看不到边际且令人恐惧的轮回苦海中，如果不能在获得珍宝船只的时候度过，那么我该如何做，才能在永恒的烦恼痛苦的波涛中剧烈翻滚时自处？就像大海是水的宝藏一样，当有意义的主人拥有大船时，就必须渡过大海。同样，必须通过获得人身之船的所依，从此难以忍受且令人恐惧的无始无终的轮回大海中度过，因为没有时间可以忍受永远漂泊在出生、衰老、疾病和死亡等的漩涡中。寂天菩萨也在《入行论》中说：依靠人身之船，从痛苦的巨流中解脱。这艘船以后很难获得，所以不要愚昧地在睡眠中度过时光。第五，暇满难得的理由是：暇满难得的原因。因此，为了迅速分配努力，为了彻底平息心和心所的混乱，为了登上无垢光明智慧的道路，请毫不间断地进入菩提之路。如是教导。当心和心所产生的混乱平息时，自心光明智慧就会显现，习惯它就被称为菩提道。因此，为了实践，必须精进，日夜不间断地远离睡眠和懈怠。正如《次第五论》中所说：心和心所的一切戏论，当完全平息之时，光明智慧，无分别、无边无际地显现。此处的心，指的是存在于三界所依之上的虚构的分别念和随后的思辨，因此，由于它是遮蔽的混乱，所以要彻底平息它，进入无分别的智慧。《二谛论》中说：心和心所是三界中的，具有虚构形态的分别念。也就是说，当第一次看到事物时，会普遍地认为“这是什么”。
English
Fourth, the way to strive now is: Like this, in this time when one can understand benefit and happiness and can accomplish it, in this leisure and opportunity grasped by a virtuous spiritual friend, from this immeasurable and terrifying ocean of samsara, if one does not cross over when one has obtained the precious boat, then how shall I act when I am violently tossed about in the whirlpool of eternal afflictions and suffering? Just as the great ocean is a treasure of water, and when a meaningful owner has a great boat, one must cross over that great ocean, similarly, one must cross over this beginningless and endless, unbearable and terrifying great ocean of samsara with the support of having obtained the human boat, because there is no time to endure wandering forever in the whirlpool of birth, aging, sickness, and death, etc. Shantideva also said in the Bodhisattvacharyavatara: "Relying on the boat of a human body, liberate from the great river of suffering. This boat is difficult to find later, so do not foolishly spend time in sleep." Fifth, the reason why leisure and opportunity are difficult to obtain is: The reason why leisure and opportunity are difficult to obtain. Therefore, quickly allocate effort, in order to thoroughly pacify the confusion of mind and mental factors, in order to ascend the path of stainless, clear light wisdom, please enter the path of enlightenment without interruption. Thus it is taught. When the confusion arising from mind and mental factors is pacified, the clear light wisdom of one's own mind will arise from within, and becoming accustomed to it is called the path of enlightenment. Therefore, in order to practice, one must be diligent, day and night, without interruption, abandoning sleep and laziness. As it is said in the Five Stages: "All the elaborations of mind and mental factors, when they are completely pacified, clear light wisdom, non-conceptual, without beginning or end, will arise." Here, mind refers to the fabricated conceptualization and subsequent speculation that exists on the support of the three realms, therefore, since it is the confusion that obscures, it should be thoroughly pacified, and one should enter into non-conceptual wisdom. In the Two Truths it says: "Mind and mental factors are in the three realms, conceptualizations with fabricated forms are thoughts." That is to say, when one first sees an object, one generally sees it as "what is this."
Chinese
以“莲花”为例，最初以心识认知时，就像用意识在第一刹那认识到一样。之后，专注于该对象的各个细节，则是心所的“伺”，就像认知莲花的蓝色、圆形、花蕊和花粉等。正如《中边分别论》所说：“于彼义现为识，彼之差别乃心所。” 以及《俱舍论》所说：“即是粗细之分别，为寻与伺。” 这样，所有被视为寻、伺、心和心所习气的，都会在成佛时止息。如《入中论》所说：“ ज्ञानस्य इन्धनम् शुष्कम्， निःशेषम् दग्ध्वा शान्तः， ते जिनाः धर्मकायाः। तदा न उत्पत्तिः न निरोधः। चित्तस्य निरोधः तत् कायस्य अभिज्ञानम् कुरुते。”（梵文罗马拟音：jñānasya indhanam śuṣkam, niḥśeṣam dagdhvā śāntaḥ, te jināḥ dharmakāyāḥ. tadā na utpattiḥ na nirodhaḥ. cittasya nirodhaḥ tat kāyasya abhijñānam kurute. 汉语字面意思：智慧的燃料已干涸，完全焚烧后寂静，彼等胜者是法身。那时无生无灭。心的止息，即是彼身的显现。）也就是说，当自证智被能取所取之错觉所蒙蔽，被烦恼之网所覆盖时，就被称为“心”，因为寻伺被不善之地所包含。当从其中解脱时，就被称为“佛”，因为即使认识到对境，也远离了执着于寻伺的能取所取。如《心之金刚赞》所说：“烦恼之网覆盖时，当称之为心。彼者若离烦恼时，则称之为佛。” 《现观庄严论》中说：“有情皆为胜义心。” 意思是说，佛具有大心，即大智慧。如《功德庄严经》所说：“有情之心普皆分别，佛陀之心乃是大智慧，犹如金山四面，显示未净与已净之相。” 密宗中，大心和大烦恼都用来指称智慧本身，情况也是如此。因此，那些被无知的迷雾所蒙蔽的人，认为心不会止息，这是愚痴的。因为即使在入定时，根识也能显现对境，但寻伺之识却会止息。如《律藏》所说：“比丘入于禅定时，彼之心行虽已止息，然根识并非不显现对境，犹如守护国土，池水不动，影像显现一般。” 以及《量理宝论》中说：
English
The thought of "it is a lotus" is mind, like knowing it with the mind in the first moment. Then, focusing on the specific details of that object is the mental event of examination (vicāra), like thinking about the blue color, round shape, stamens, and pollen of the lotus. As it says in the Madhyāntavibhāga: "There, the appearance of the object is consciousness; its distinction is mental event." And as it says in the Abhidharmakośa: "Roughness and subtlety are just search and examination." Thus, all that is labeled as search, examination, mind, and mental event habitual tendencies cease at the state of Buddhahood. As it says in the Entering the Middle Way (Madhyamakāvatāra): "jñānasya indhanam śuṣkam, niḥśeṣam dagdhvā śāntaḥ, te jināḥ dharmakāyāḥ. tadā na utpattiḥ na nirodhaḥ. cittasya nirodhaḥ tat kāyasya abhijñānam kurute." (Sanskrit, Devanagari: ज्ञानस्य इन्धनम् शुष्कम्, निःशेषम् दग्ध्वा शान्तः, ते जिनाः धर्मकायाः। तदा न उत्पत्तिः न निरोधः। चित्तस्य निरोधः तत् कायस्य अभिज्ञानम् कुरुते।, Sanskrit, Roman transliteration: jñānasya indhanam śuṣkam, niḥśeṣam dagdhvā śāntaḥ, te jināḥ dharmakāyāḥ. tadā na utpattiḥ na nirodhaḥ. cittasya nirodhaḥ tat kāyasya abhijñānam kurute., Literal meaning: The fuel of wisdom is dry, having completely burned, they are peaceful, those victors are the dharmakāya. Then there is no arising, no ceasing. The cessation of mind makes manifest that body.) That is, when the self-awareness wisdom is obscured by the illusion of grasping and being grasped, and covered by the net of afflictions, it is called "mind" because search and examination are included in the ground of unwholesomeness. When it is liberated from that, it is called "Buddha" because even when recognizing objects, it is free from the grasping and being grasped that cling to search and examination. As it says in the Praise of the Vajra Mind: "When covered by the net of afflictions, it is to be called mind. When that itself is free from afflictions, it is to be called Buddha." The Ornament for Clear Realization (Abhisamayālaṃkāra) says: "All sentient beings are the supreme mind." This means that the Buddha has a great mind, which is great wisdom. As it says in the Sutra of the Array of Qualities: "The mind of sentient beings is always discursive; the mind of the Buddha is great wisdom, like the four sides of a golden mountain, showing the state of being impure and pure." In Tantra, great mind and great afflictions are used to refer to wisdom itself, just as it is. Therefore, those who are blinded by the darkness of ignorance and believe that the mind does not cease are deluded. For even when in meditative equipoise, although objects appear to the sense consciousnesses, the consciousness of search and examination ceases. As it says in the Vinaya Sutra: "When a monk is in meditative equipoise, the activity of his mind ceases, but it is not that objects do not appear to the sense consciousnesses, just as when guarding the country, the pond is still, and reflections appear." And as it says in the Pramāṇaviniścaya: