English
Even if one only hears and upholds the Lesser Vehicle, one must still consider whether one will fall into the lower realms due to non-virtuous actions. In the Sutra of Pairs, it says: "O Medicine Master! When sentient beings are at the time of death, even if they wail and lament in that way, there is no one who can protect them from that, except for the ripening of the results of well-performed actions." The Tathagata appears, and one hears the sound of the ghanta being struck, and one hears the Dharma teaching of peaceful Nirvana, but one does not practice it. Then that person says again: "I have become like a child in mind, controlled by sinful friends, and driven by a mind deluded by desire. I have committed sinful deeds. I have also relied on desires, and I have killed living beings. I have misappropriated the property of the Sangha, and I am experiencing the unbearable consequences of that. With a harmful intention, I destroyed stupas. I also spoke many evil words, and I even struck my mother. Whatever I have done with my body, I fully know the faults. I see the great crying hell, and the extremely unbearable births." Thus it is said. Third, explaining the precious human body: The third aspect is: The most excellent beings are immaculate vessels of Dharma, capable of freely hearing, contemplating, and mastering the essential meaning, subduing themselves and placing others in virtue, unmoving like the king of mountains of practice. All those who hold the banner of righteousness, whether in the simple form of householders or renunciates, skillfully demonstrate the preciousness of the human body. Therefore, it is said that by hearing, contemplating, and abiding in yoga, subduing one's own mind-stream, and exhorting others to virtue, donning the great armor of liberation, this is the great banner of a righteous person, and not merely calling the style of clothing the banner of a righteous person. Such diligence and exhortation to virtue, whether residing as a householder or in the form of a renunciate, is called the precious human body. As it says in the Sutra of the Jewel Heap: "O Jewel Heap! Here, one hears through much hearing, contemplates its meaning, abides in yoga through meditation without afflictions, and also exhorts others to do so, then he is with the gods..."
Chinese
在世间最为美妙，称为暇满难得。称为暇满珍宝。出自《母经》中篇，殊胜富有的菩萨，自己行善，也劝他人行善，这就是暇满难得，受到一切诸佛的赞叹、称扬、尊敬。劝勉他人的方式是，如《广大游戏经》所说：一切有为法迅速坏灭，犹如空中闪电不能久住。你的时间已经临近，行持善妙的行为的时机已经到来。或者如大学者月称所说：首先要让听者，与布施等结缘，成为法器之后，再向他们讲述深奥的道理。像这样的法器，一般可以作为一切乘的所依，特别是成为无上法器的暇满人身。《虚空藏经》中说：菩萨虚空藏请问：世尊，当如何看待暇满？佛回答说：心被分别念扰乱而散乱，称为忙碌。心从分别念中寂静下来，安住于自性，称为空闲。富足是了解心的自性，因为以正确的智慧获得意义，所以称为富足。应当这样理解。第四，思维修法的必要性：像这样获得暇满的人，必须恒常思维佛法的原因是：因此，从圣者那里听闻佛法，为了如法修行而安住于佛法，守护佛法，断除非法，通过修持佛法的意义而安住于佛法。这是殊胜的教言。值遇善知识很难，听闻和修持佛法也很难，恒常精进更是难上加难。在《毗奈耶分别经》的广阔章节中，也作了有益的教言：诸比丘，看看恶趣的众生，再次获得人身是非常困难的。看看这些邪见的导师，要遇到真正的善知识是非常困难的。戒
English
It is said that it is most beautiful in the world, and it is called leisure and endowment. It is called precious leisure and endowment. Also from the Middle Mother Sutra, the excellent and wealthy Bodhisattvas who practice virtue themselves and encourage others to do so are praised, extolled, and honored by all Buddhas because they cherish leisure and endowment. The way to encourage others is as stated in the Extensive Play Sutra: All conditioned phenomena quickly perish, like lightning in the sky that does not last long. Your time is near, and the time has come to manifest good conduct. Or, as the great scholar Chandrakirti said: First, the listener should be connected with generosity and so on. After becoming a vessel, profound teachings should be explained to them. Such a vessel can generally serve as the basis for all vehicles, but especially the leisure and endowment that has become a vessel of unsurpassed value. In the Akashagarbha Sutra, it is said: Bodhisattva Akashagarbha asked: World Honored One, how should leisure and endowment be viewed? The Buddha replied: The mind being disturbed and scattered by conceptual thoughts is called busyness. The mind being pacified from conceptual thoughts and abiding in its own nature is called leisure. Endowment is knowing the nature of the mind, and it is called endowment because it is endowed with the meaning of correct wisdom. It should be understood in this way. Fourth, the reason for thinking about the Dharma: The reason why a person who has obtained leisure and endowment must always think only of the Dharma is: Therefore, having heard the Dharma from the holy ones, one should abide in the Dharma in order to practice according to the Dharma, protect the Dharma, cut off what is not Dharma, and abide in the Dharma by accomplishing the meaning of the Dharma. This is a supreme instruction. It is difficult to meet a virtuous friend, and it is difficult to hear and practice the Dharma, and it is even more difficult to be constantly diligent. In the extensive chapter of the Vinaya Vibhanga Sutra, beneficial instructions are also given: Monks, look at the beings in the lower realms. It is very difficult to obtain a human body again. Look at these teachers with wrong views. It is extremely difficult to meet a true virtuous friend. Discipline
Chinese
看看这些从戒律和解脱中退失的破戒者。安住于修习的功德，一心修持善法，在树下或寺院中快乐地度过一生。如是说。第五，思惟理由的利益是：这样做的好处是：不久将超越轮回之海的尽头，迅速前往寂静的岛屿，灭除忧伤。如是说。《天子请问经》中说：天子，于此一心精进，努力行善，不久将证得无上菩提。又《亲友书》中说：善友善依止，清净梵行修，如是圆满事，能仁之所说。依止圣者故，多能得寂静。如是说。第六，显示在业地上修持意义重大：赡部洲的业地可以修持善业，在此出生的士夫，如果转生为人，不行善事，没有比这更愚蠢的了，如同从珍宝岛空手而归，白白浪费暇满人身。因此，应当时常积聚寂静之法。获得如此暇满，若不修持正法，比去珍宝岛而不取宝还愚蠢。《入行论》中说：获得如此暇满已，我若不修习善业，则无有比此更愚，亦无有比此更痴。如是说。因此，应从微小的善事开始，努力修持增上生和决定胜之法，才能获得众多圆满的功德。《宝鬘论》中说：如是恒常修法者，于一切世间及自身，何者转为安乐，此乃暂且为初始。于法之安乐中入睡，亦于安乐中醒来，内在自性无过失，故梦境亦见为善。尽力侍奉父母，恭敬种姓之主，善用受用，安忍宽容，语柔无谄真实语，终生行持此等誓
English
Look at these breakers of discipline who have fallen from the discipline and liberation. Abiding in the merit of practice, single-mindedly practice virtue, and happily spend your life under a tree or in a monastery. So it is said. Fifth, the benefit of contemplating the reason is: The benefit of doing so is: Before long, you will cross the end of the sea of samsara, quickly go to the island of peace, and extinguish sorrow. So it is said. In the Sutra Requested by the Son of Gods it says: Son of Gods, strive diligently in this, strive in the direction of virtue, and soon you will manifestly and completely awaken to unsurpassed enlightenment. Also, in the Suhrllekha it says: Rely well on virtuous friends, practice pure conduct, as the Complete One has said. Therefore, rely on holy beings, and many will attain peace. So it is said. Sixth, showing that it is important to practice on the ground of karma: The ground of karma in Jambudvipa can cultivate merit, and the person born here, if he becomes a human being and does not practice virtue, there is no one more foolish than him, just like returning empty-handed from a treasure island, wasting the leisure and endowment in vain. Therefore, always accumulate the peaceful Dharma. Even though you have obtained such leisure, if you do not practice the holy Dharma, it is more foolish than going to a treasure island and not taking treasures. In the Bodhicaryavatara it says: Having obtained such leisure, if I do not practice virtue, there is no one more deceived than this, and there is no one more ignorant than this. So it is said. Therefore, starting from small virtues, striving only for the Dharma of higher realms and definite goodness will obtain many perfect qualities. In the Ratnavali it says: Those who always practice the Dharma in this way, in all the worlds and in themselves, whatever turns into happiness, that is the first for the time being. Sleeping in the happiness of Dharma, and waking up in happiness, because the inner self is without fault, even dreams are seen as good. Striving to serve parents, respecting the head of the lineage, using enjoyment well, patience and tolerance, gentle speech, without flattery, truthful speech, practicing these vows for a lifetime.
Chinese
因此，获得了天神之位后，仍然可以行使天神之权。逐渐地，将会成就佛果。从“因此，要像这样了解因果关系，为了利益众生，要恒常地行善，这对自己也是有益的”到此为止，这些都是为了自己和他人今生来世安乐的善法。第三个总义是对所依和能依的自性进行确定的考察，其中有六个方面。第一，阐述心是佛法的根本：从所依和能依的自性出发，确定地进行考察。佛法也依赖于心，而心又依赖于闲暇和圆满，是相互依存而产生的。当众多因和缘汇聚之时，作为佛法的主要部分，要调伏自己的心。这样教导说，一切佛法都依赖于心，而心又依赖于具有闲暇和圆满的人身，这就是所依和能依的相互依存。心是所有善法之界的因，而闲暇和圆满是它的助伴或缘，在这种情况下，必须仅仅学习调伏心。如《亲友书》中所说：“世尊说，调伏你的心，心是佛法的根本。”这也是《海龙王请问经》中所说：“龙王，心是一切佛法的根本，从心而生，从心而化现，因此应当完全了解心的自性。”以及《普作王续》中所说：“所有显现的诸法，都是心所化现，心所造作。”以及《楞伽经》中所说：“如镜中显现影像，实则并不存在，只是显现而已。由于不了解心的显现，就会产生两种分别念。清净习气的关联，种种都从心中产生。人们会觉得有外境显现，但世间人只是唯心而已。”以及“无意义的只是心，被习气扰乱的心，会显现出真实的意义。”这也是说，就像梦境一样，显现在心中的，在心迷惑的境地中，本来不存在却显现出内外种种，这是从习气迷惑中产生的显现。实际上，对于没有真实成立的事物，却像真实一样显现在心中，因此心是一切佛法的根本。山等等
English
Therefore, having obtained the position of a deva king, one can still exercise the power of a deva. Gradually, one will achieve Buddhahood. From "Therefore, understand the cause and effect relationship in this way, and for the benefit of sentient beings, always do good, which is also beneficial to yourself," these are all virtuous dharmas for the happiness of oneself and others in this life and the next. The third general meaning is to examine the nature of the support and the supported with certainty, which has six aspects. First, explaining that the mind is the root of the Dharma: Starting from the nature of the support and the supported, examine it with certainty. The Dharma also depends on the mind, and the mind depends on leisure and endowment, which arise interdependently. When many causes and conditions come together, as the main part of the Dharma, tame your own mind. Thus it is taught that all dharmas depend on the mind, and the mind depends on the body with leisure and endowment, which is the interdependent arising of the support and the supported. The mind is the cause of all virtuous dharma realms, and leisure and endowment are its companions or conditions. In this situation, one must only learn to tame the mind. As it says in the Letter to a Friend: "The Blessed One said, tame your mind, the mind is the root of the Dharma." This is also what is said in the Sutra Requested by the Dragon King of the Sea: "Dragon King, the mind is the root of all dharmas, arising from the mind and manifesting from the mind, therefore one should fully understand the nature of the mind." And as it says in the All-Creating King Tantra: "All the dharmas that appear, are all manifested by the mind and created by the mind." And as it says in the Lankavatara Sutra: "Like images appearing in a mirror, they do not exist in reality, they only appear. Because of not understanding the appearance of the mind, two kinds of discrimination arise. The connection of pure habitual tendencies, all kinds arise from the mind. People feel that there is an external appearance, but worldly people are only mind." And "Meaningless is only the mind, the mind disturbed by habitual tendencies, will appear as real meaning." This is also to say that, like a dream, what appears in the mind, in the state of mental confusion, although it does not exist, appears in various ways internally and externally, which is the appearance arising from the confusion of habitual tendencies. In reality, for things that are not truly established, they appear in the mind as if they were true, therefore the mind is the root of all dharmas. Mountains, etc.