Chinese
即使内在的自性不动摇，当安住于此，眼睛所见的色等，是见性的智慧所生。这是如此说的。从那本身来说，感官的显现是无分别的。感官的知识不是那样产生的，这样显示了。总而言之，对于显现的所取和能取，以因缘生起的对境产生分别思择，这被称为心和心所。所取和能取接近寂灭，而了知对境，这被称为智慧。如《吉祥鬘经》所说：如果以所取和能取来区分，散布于对境的分别念就是轮回之心。如果无所取和能取，了知意义就是解脱的智慧。这样就成立了。第六，如果这次不努力，将在轮回中受苦的情形是：像这样，以先前的善业力量所获得的众生，对于任何成为安乐和善妙之法的根基，获得无垢的珍宝之器，如果不接受甘露般的法雨，最终将被轮回的痛苦所毁灭。也就是说，即使拥有珍贵的人身之器，当法雨降临时，如果不接受这个容器，最终只会遭受轮回的痛苦。如《铁室中出生的传记》所说：即使获得了闲暇和圆满的容器，因为没有接受法的滴水，现在将被地狱之火难以忍受地焚烧，长期遭受业力的折磨。第七，将闲暇和圆满展示为法的所依是：在任何具有闲暇的所依上，解脱之法也会自然而然地产生，就像这样：具足吉祥、大乐、利益和安乐的云朵，智慧的甘露，殊胜的法雨，也降临在具有闲暇的清净众生心地上。因此，以欢喜心从内心深处积累佛法吧！这样劝诫说。无论是佛陀的教言，殊胜的法雨，也自然而然地降临在具有闲暇和圆满作为基础的所依上。如《宝积经》所说：种姓之子啊！在任何具有闲暇和圆满的地方，也会降下圆满的佛法大雨，此外还有无数的利益。第八，用比喻说明闲暇和圆满难以获得是：闲暇和圆满难以获得的情形是，就像漂浮在海中央的轭木的孔洞，乌龟的脖子伸进去一样，获得人身比天人和
English
Even if the inner self remains unshaken, when abiding in that state, the forms seen by the eyes, etc., are born from the wisdom of seeing. It is said thus. From that very thing, the appearance of objects to the senses is non-conceptual. The knowledge of the senses does not arise in that way, it is shown. In short, for the objects that manifestly give rise to grasping and being grasped, the arising of conceptual discernment is called mind and mental factors. The pacification of grasping and being grasped, and the knowing of objects, is called wisdom. As it is said in the "Glorious Garland Sutra": "If one distinguishes by grasping and being grasped, the conceptualization of objects is the mind of samsara. If there is no grasping and being grasped, knowing the meaning is the wisdom of liberation." Thus it is established. Sixth, the way of suffering in samsara if one does not strive now is: Like that, a being who has obtained the power of previous virtue, for whom whatever becomes the basis of happiness and goodness, having obtained a precious, stainless vessel, if one does not hold the nectar-like rain of Dharma, one will only be destroyed by the suffering of samsara. That is, even though one has the precious vessel of a human body, if one does not hold the vessel when the rain of Dharma falls, one will only suffer from the suffering of samsara. As it is said in the "Biography of Being Born in an Iron House": "Even though one has obtained the vessel of leisure and fortune, because one has not taken the drops of Dharma, now one will be burned by the unbearable fire of hell, and suffer greatly from karma for a long time." Seventh, showing leisure and fortune as the basis of Dharma is: On any basis where there is leisure, the Dharma of liberation will also naturally arise, like this: The clouds of glorious, great bliss, benefit, and happiness, the nectar of wisdom, the great rain of sacred Dharma, also fall on the pure minds of beings who have leisure and fortune. Therefore, accumulate Dharma from the depths of your heart with joy! Thus it is advised. Whatever is the rain of the sacred Dharma of the Buddha's teachings also naturally falls on the basis that has leisure and fortune as its foundation. As it is said in the "Array of Trees Sutra": "Oh, son of good family! In any place where there is leisure and fortune, a great rain of the complete Dharma of the Buddha will also fall, and there are also countless other benefits." Eighth, explaining with an example that leisure and fortune are difficult to obtain is: The way that leisure and fortune are difficult to obtain is like the hole in a yoke floating in the middle of the ocean, and a turtle's neck entering it. Obtaining a human body is more difficult than that of gods and humans.
Chinese
佛陀说： 暇满珍宝之身已得，何须多言？ 因此，从今天起就要努力啊！ 就像大海里住着一只海龟，每过一百年才浮出水面一次，而海面上漂浮着一个只有一个孔的轭木，被风吹得片刻不停地四处漂移，海龟的脖子伸入轭木孔中的可能性是存在的。 从轮回和恶道中获得人身，据说比这还要困难。 如《亲友书》中所说： 漂浮于大海中的轭木孔， 与海龟相遇亦甚难， 较之从畜生道得， 人得正法更难得， 故国王您应以行持正法， 成就彼等之果。 又如《入行论》中所说： 是故薄伽梵曾说， 犹如大海漂轭木， 孔中盲龟伸颈入， 难得如此之人生。 从何处所说呢？出自《花聚经》中： 诸佛薄伽梵出现于世亦是难得。 获得人身以及具足暇满也是极难获得的。 因此，我将举一个例子来说明。 舍利子，譬如这个大地变成一片大海，其中有一个只有一个孔的轭木，并且有一只瞎眼的海龟。 大海中会刮起上风和下风，而那只瞎眼的海龟每过一百年才浮出水面一次，我说那只瞎眼的海龟每过一百年才浮出水面一次，它的脖子伸入那只有一个孔的轭木中是有可能的。 但是，从堕落之处再次转生为人身却不是这样，像这样从堕落之处转生为人身是非常困难的。 像这样仅仅获得人身尚且困难，更何况是具足暇满，行持正法呢？如《入行论》中所说： 佛陀出世极稀有， 信解人身更难得， 善行习气亦复难， 如此良机何时来？ 以及《宝髻经》中所说： 导师出世极难得， 听闻寂静之法亦甚难， 获得暇满人身亦甚难， 恒常具足戒律与信心亦甚难。 第二个共同主题是认识暇满的自性，其中有六个方面： 第一是人
English
The Teacher said: What need is there to say about having obtained a precious human body with leisure and endowments? Therefore, strive from this very day! It is said that it is possible for a turtle living in the ocean to come to the surface once every hundred years and for its neck to fit into a single-holed yoke that is blown by the wind and does not stay in one place even for a moment. It is said that obtaining a human body from samsara and the lower realms is even more difficult than that. As it says in the Letter to a Friend: More difficult than a one-holed yoke in the ocean meeting a turtle is for a human to obtain the Dharma from the animal realm. Therefore, O King, may you achieve the results of practicing the sacred Dharma. And as it says in the Engaging in Bodhisattva Deeds: Therefore, the Bhagavan said, like a turtle's neck entering a yoke with a hole, adrift in the vast ocean, so is it extremely rare to obtain a human body. From where is it said? From the Flower Garland Sutra: It is difficult for the Buddhas, the Bhagavad Ones, to appear in the world. It is also very difficult to become a human being and to achieve leisure and endowments. Therefore, I will give an example. Shariputra, for example, this great earth becomes an ocean, and in it there is a one-holed yoke, and there is also a blind turtle. In that great ocean, there are winds that rise and winds that fall, and that blind turtle comes out once every hundred years, and I say that it is possible for the blind turtle to come out once every hundred years and for its neck to fit into that one-holed yoke. But it is not like that to be reborn as a human being from a fallen state, it is very difficult for those who have fallen to be reborn as a human being. It is difficult to obtain even a human body, let alone to have leisure and endowments and to practice the Dharma, as it says in the Engaging in Bodhisattva Deeds: The appearance of the Tathagatas, faith, obtaining a human body, and the ability to cultivate virtue are all so rare, when will they be obtained? And as it says in the Jewel Crest Sutra: It is very difficult to see a guide. It is also very difficult to hear the Dharma of peace. It is also very difficult to obtain a human birth with leisure and endowments. It is also always difficult to have morality and faith. The second general topic is identifying the nature of leisure and endowment, which has six aspects: The first is human.
Chinese
略说暇满： 那么，这样的人身难得是什么呢？ 解释分类。 就像这样，获得人身仅仅是普通， 还有殊胜和人身难得。 这样说。 那些也 依次是不知善恶，行非法事。 虽然根 पूर्ण，也是普通人身。 虽然生于 मध्य देश，也是边鄙野蛮人。 这样说。 在《虚空藏经》中说： 那些以 पहले 的善业因缘而 दोबारा 出生于人间， 根 पूर्ण， 总是 जन्मभूमि 在行 धर्म 的 मध्य देश，却不知 कर्म 和 कर्म 的 विपाक， 多数依赖并奉行不善道， 那些被称为 मनुष्य 的，也是下等的，死后会无止境地堕入恶趣。 第二，解释殊胜人身。 又说： 没有进入教法，善恶混杂。 经营今世，心被世事所扰。 不调伏，放荡，把来世抛在脑后。 不求 मुक्ति，那些即使听闻 धर्म 的人， 也不是 श्रेष्ठ 的身体，而是 मध्य 的自性。 有时稍微倾向善， 多数时候心眼被罪恶遮蔽。 仅仅抓住表相，对自他有什么利益？ 那些 चाहे 是 घरवाले 还是 साधु， 即使 धारण 外相， 因为稍微 श्रेष्ठ 于恶趣， 所以 胜利者 说这是殊胜人身。 如是说。 在《虚空藏经》中说： 在有情界中，那些没有进入这些教法者，或者即使进入了，也善恶混杂地行事，专注于世事和散乱， 身语意不调伏且放荡， 将堕入三恶道且倾向于恶趣的那些 कर्म 者， 也被 佛陀 的慈悲日光照耀，在 बहुत समय 之后拥有 मुक्ति 的种子， 因此被称为殊胜人身。 此外，善恶混杂地行事，只专注于言辞的听闻，不能从恶趣中解救出来。 在《三昧王经》中说： 破戒者将堕入恶趣， 听闻再多也无法救度。 以及，在《涅槃经》中说： 光明守护， 善星比丘以众多经藏的象 के भार से
English
A brief explanation of leisure and endowment: So, what is such a precious human body? Explaining the distinctions: Like this, merely obtaining a human body is ordinary, There is also the special and the precious human body. Thus it is said. Those also, In turn, do not know virtue and vice, and practice non-Dharma. Although the senses are complete, it is still an ordinary human body. Even if born in the central country, they are still barbaric borderlanders. Thus it is taught. In the Akashagarbha Sutra, it says: Those who, due to past virtuous causes, are reborn in the human world, And whose senses are also completely intact, Even if they are always born in a land where Dharma is practiced, They do not know karma and the ripening of karma. They rely heavily on and practice the path of non-virtue. Those who are said to have become human are the lowest, for after death they fall into endless states of woe. Secondly, explaining the special human body: Again, it is said: Not entering the teachings, and mixing virtue and vice. Pursuing this life and being distracted by worldly affairs. Unruly and frivolous, putting the future far behind. Not seeking liberation, even if they hear the Dharma, They are not the supreme body, but an intermediate nature. Sometimes slightly inclined towards virtue, Mostly their minds and eyes are covered by sin. Merely holding onto appearances, what benefit is there for oneself and others? Those, whether householders or ascetics, Even if they hold the form, Because they are slightly superior to the lower realms, The Victorious Ones say it is a special human body. As it is said: In the Akashagarbha Sutra, it says: In the realm of sentient beings, those who have not entered these teachings, or even if they have entered, practice virtue and non-virtue mixed together, and are devoted to worldly affairs and distractions, Whose body, speech, and mind are unruly and frivolous, Those karma-bearers who fall into the three lower realms and are inclined towards the lower realms, Are also seen by the sunlight of the Buddha's compassion, and after a very long time possess the seed of liberation, Therefore, they are called special human bodies. Moreover, practicing virtue and vice mixed together, and only focusing on the hearing of words, does not save from the lower realms. In the Samadhiraja Sutra, it says: By breaking vows, one goes to the lower realms, Much hearing cannot save one from that. And, in the Nirvana Sutra, it says: Light Protector, The Bhikshu Devadatta with the burden of an elephant of many sutras
Chinese
仅仅是听闻和执持了小乘法，也要看是否因不善业而堕入恶道。在《双经》中说：药师啊！众生在临终之时，即使那样哀嚎哭泣，除了善业成熟的果报之外，没有谁能救护他们。如来出现，听闻敲击犍椎的声音，听闻寂灭涅槃的教法，但却没有做到。然后那人又说：我变成了孩童的心智，被罪恶的朋友所控制，被欲望迷惑的心所驱使，我造作了罪恶的业。也依止了欲望，我也杀害了众生。盗用了僧众的财物，感受着那无法忍受的果报。以有害的心意，我破坏了佛塔。也说了许多恶语，我也殴打了母亲。我用身体所做的一切，也完全知晓了罪过。见到大号叫的地狱，以及极其无法忍受的出生。如是说。第三，宣说人身难得。第三方面是：最殊胜的众生是无垢的法器，能够自在地听闻、思维和掌握精要之义，调伏自身并将他人安置于善法之中，如如不动如修行之山王。所有这些持守正道的圣者，无论是居家者还是出家者的简朴形象，都善巧地展示了人身之珍贵。因此说，通过听闻、思维和安住于瑜伽，调伏自相续，并将他人劝导向善，披上解脱的伟大盔甲，这是圣者的伟大旗帜，而不仅仅是将服装的样式称为圣者的旗帜。如此精进和劝导善法，无论是居家还是出家的形象，都被称为人身难得。如《宝藏经》中说：宝藏啊！在此，通过多闻而听闻，思维其义，通过无烦恼的禅修而安住于瑜伽，也劝导他人这样做，那么他就是与天神一起的……