Chinese
这些显现为心识迷乱之境的不清净现象，是心所生起的。 所谓山并非由心所构成，将会如此阐述。 还有，如果心没有守护，那么戒律也无法守护。《入行论》中说： 若不守护此心意，则无法守护诸律仪。 以及，除了守护心之苦行外，众多苦行又有何用？ 如此，一切的恐惧和无量的痛苦，也都是从心中产生的，这是由真实语者亲自揭示的。 众生地狱的武器，是谁为了谁而制造的呢？ 烧热的铁地是谁制造的呢？ 那些火焰堆是从哪里产生的呢？ 所有这些，都是罪恶之心，这是能仁所说的。 如此，在三界之中，没有比心更可怕的了。 以及，当独自调伏心时，就已调伏所有一切。 像这样，轮回的一切安乐和痛苦都源于自己的心，因此努力调伏心是所有佛法的根本。 如《宝云经》中所说： 世界由心所引导，心不能被心所见。 善或非善的一切业，都是由心所积聚的。 以及，《光明守护经》中说： 心造作种种业，犹如画师。 显现损害，犹如论敌。 产生一切痛苦，犹如不友善者。 以及，《分别行经》中说： 燃烧的铁地，燃烧的火焰遍布各处。 锋利的铁轮，将一个身体切割成八个部分。 身语意的罪恶者，都是从心中产生的。 因此，由于心是所有安乐和痛苦的根源，所以应该努力调伏心。 第二，劝诫日夜精进于佛法： 如此，无论在轮回中流转的任何时候，一次又一次地从一个到另一个地传递和嬉戏时，因死亡而恐惧的无尽生命，贫困和痛苦如雨般降下，也是从闲暇无义的散乱中产生的。 因此，所有增上生和决定胜的佛法，
English
These impure phenomena that appear as the confused state of mind are generated by the mind. It will be explained that mountains are not formed by the mind. Furthermore, if the mind is not guarded, then the precepts cannot be guarded either. As it is said in the Bodhicharyavatara: If this mind is not guarded, then one cannot guard the precepts. And, What is the use of many ascetic practices, except for the ascetic practice of guarding the mind? Thus, all fears and immeasurable sufferings also arise from the mind, as revealed by the one who speaks truthfully. The weapons of sentient beings in hell, who made them for whom? Who made the burning iron ground? Where did those piles of fire come from? All such things, the Victorious One said, are evil minds. Thus, in the three realms, there is nothing more frightening than the mind. And, When the mind alone is tamed, all those are tamed. In this way, all the happiness and suffering of samsara arise from one's own mind, so striving to tame it is the root of all Dharma. As it is said in the Cloud of Jewels Sutra: The world is led by the mind, the mind is not seen by the mind. All actions, whether virtuous or non-virtuous, are accumulated by the mind. And, in the chapter of Kashyapa, it says: The mind performs various actions, like a painter. Manifesting harm, like an opponent. Generating all suffering, like an unfriendly person. And, in the Sutra of Distinguishing Migrations, it says: The iron ground is burning, burning flames spread everywhere. Sharp iron wheels cut one body into eight parts. The sinful of body, speech, and mind, all arise from the mind. Therefore, since the mind is the root of all happiness and suffering, one should strive only to tame the mind. Second, advising to diligently practice Dharma day and night: Thus, whenever wandering in samsara, again and again passing from one to another and playing in samsara, endless births fearing death, poverty and suffering raining down like rain, also arise from meaningless distractions of leisure. Therefore, all the Dharmas of higher realms and definite goodness,
Chinese
因此，由于思维所生，日夜不懈地精进生起欢喜。如《树木庄严经》中所说：‘种姓之子，轮回中所有流转之物，也未曾显现自已难以获得以闲暇和圆满所庄严之身，而是被不善知识所转，被痛苦之火所焚烧。她因思维暇满而从有寂中解脱，你也应当如此。’第三，宣说利益后生起欢喜：现在从利益的角度劝诫生起欢喜。此处导师见而有义，听闻正法和修持也有义，此生有义来世具果，皆从获得暇满之身而生，因此，应当反复修习极度欢喜。对此，往昔之时，见到佛陀而解脱，暂时将此生的日日夜夜用于善法而有意义，来世播下了解脱的种子，我们人类之中存在的这些，都是从思维暇满难得而来。如《大念住经》中说：‘悦意者，你所善见和善闻的一切，如同从思维暇满而生一样，所有人类的安乐和善法，也应当看作是成就。’因此，对于获得闲暇应当从内心修习欢喜。第四，成就非凡之善的方式：如是宣说成就其他非凡之善的方式。于诸天所依之世间中，众生之主，为声缘和独觉之子所围绕之怙主，获得不死甘露之果位，也是从珍贵人身中产生，因此，闲暇圆满被赞为胜于天身。因此，对于获得人身生起欢喜。何时，能仁薄伽梵获得菩提之所依也是赡部洲的人主，因此，说是胜于天，如《现观庄严经》中说：‘于天界不能现证菩提，因于处所有我慢故不能现证真谛，而唯有人身才能圆满具足闲暇和圆满。
English
Therefore, due to what arises from thought, generate joy by striving diligently day and night. As it is said in the Ornament of Trees Sutra: 'Son of good family, whatever wanders in samsara, they have not manifested in their minds the difficulty of obtaining a body adorned with leisure and endowment. Instead, they are transformed by the cause of unwholesome friends and burned by the fire of suffering. She, by contemplating the precious leisure, is liberated from existence. You too should do likewise.' Third, generating joy by explaining the benefits: Now, advising to generate joy from the perspective of benefits: Here, seeing the guide is meaningful, hearing and practicing the Dharma are also meaningful, this life is meaningful, and the next life is fruitful. All arise from obtaining a body of leisure and endowment. Therefore, repeatedly meditate on extreme joy. In the past, seeing the Buddha and being liberated, and temporarily making this life's days and nights meaningful by applying them to virtue, and in the future, planting the seed of liberation, whatever exists among us humans, all of that comes from contemplating the difficulty of obtaining leisure and endowment. As it is said in the Great Mindfulness Sutra: 'O Joyful One, whatever you have seen well and heard well, just as it arises from contemplating leisure, all the happiness and virtue of humans should also be seen as accomplished.' Therefore, one should cultivate joy from the heart upon obtaining leisure. Fourth, the way to accomplish extraordinary goodness: Thus, explaining the way to accomplish other extraordinary goodness: In the center of the world with gods, the chief of beings, the protector surrounded by the sons of hearers and solitary realizers, also attained the state of deathless nectar from the supreme precious human body. Therefore, leisure and endowment are praised as superior to the body of gods. Therefore, generate joy upon obtaining human form. When the Sage, the Bhagavan, the basis for attaining enlightenment, is also the chief of humans in Jambudvipa, therefore, it is said to be superior to the gods. As it is said in the Manifest Enlightenment Sutra: 'One cannot manifest enlightenment in the realm of the gods because one is proud of one's place and cannot manifest the truth. Only in human form can one fully possess leisure and endowment.'
Chinese
观看后前往鹿野苑等地。如《入行论》所说：“天身不及此。”这是所说的。第五，赞叹一切乘之所依——闲暇圆满。此外，如下：不分别真实见之智慧。在天人之中，转生为人很容易获得。金刚乘的甚深精华之道，也容易在人身中获得并成就果位。因此，大小乘之法的所依，被说为闲暇人身最为殊胜。《俱舍论》中说：“于三有之上，无有见道。”又说：“不厌倦地于此造作，最终成就。”秘密真言的真如，也能在人身中迅速成就。《四大穷尽续》中说：“殊胜秘密真言王，若人精勤修持之，此生即可得成就，何须更言瑜伽悉地？”因此，闲暇圆满被赞叹为一切乘之所依。第六，修习难以获得的道理。如何修习难以获得的道理呢？如下，安乐地坐在垫子上，皈依并生起菩提心后，思维自己的身体被闲暇圆满所庄严。如同贫穷者获得珍宝一般，如同梦境一般，带着疑惑和恐惧，以欢喜和喜悦思维闲暇。因此，今生来世的利益和殊胜之法都能成就。如此思维。如同贫穷者获得珍宝一般，我所获得的这个闲暇多么珍贵啊！必须只修持佛法。如果不是梦就好了，带着恐惧也疑惑，获得也从内心修习喜悦，最终为了利益众生而回向。出自《律分别》。在此处唯一要思考的是闲暇，要以喜悦忆念它。第四个共同意义是回向此处的善根。如此，以宣说闲暇圆满的福德，为了众生而很好地述说后回向。如此，以此善妙悦耳的甘露，愿一切众生无意义的散乱完全平息，前往森林边际，被烦恼丛林所困扰的心灵，今日得以休息！这是说，以真实的鲜花持续不断地庄严的寂静甘露。
English
Having seen, he went to places like Sarnath. As stated in the "Bodhicharyavatara": "A body superior to that of gods." This is what is said. Fifth, praising the leisure and endowments as the basis of all vehicles. Furthermore, like this: Non-conceptual, seeing truth, is wisdom. Among gods and humans, being born as a human is easy to obtain. The profound essence of the Vajrayana path is also easy to obtain and accomplish its fruit in a human body. Therefore, the basis of Dharma, both great and small vehicles, is said to be the most excellent of leisure and human form. In the Abhidharmakosha, it says: "Above the three realms, there is no path of seeing." And it says: "Without weariness, one strives here, and ultimately achieves." The suchness of secret mantra also quickly achieves through the basis of a human body. In the "Tantra of the Exhaustion of the Four Elements," it says: "This wonderful king of secret mantras, if people diligently practice it, they will achieve it in this very life. What need is there to mention other yogic accomplishments?" Therefore, leisure and endowments are praised as the basis of all vehicles. Sixth, contemplating the difficulty of obtaining it. How should one contemplate the difficulty of obtaining it? Like this, sit comfortably on a cushion, take refuge and generate the mind of enlightenment, and then contemplate one's own body adorned with leisure and endowments. Just as a poor person finds a precious jewel, with doubt and fear as if it were a dream, one should contemplate leisure with joy and delight. Therefore, the benefit and happiness of this life and the supreme Dharma will be accomplished. Think like this. Just as a poor person finds a precious jewel, how precious is this leisure that I have obtained! I must only practice the Dharma. If only it were not a dream, with fear and doubt, and also cultivating joy from the heart upon obtaining it, and finally dedicating it for the benefit of all sentient beings. From the Vinaya-vibhanga. Here, the one thing to contemplate is leisure, remember it with joy. The fourth common meaning is dedicating the merit of this occasion. Thus, by the merit of teaching leisure and endowments, dedicating it after speaking well for sentient beings. Thus, with this virtuous and pleasant nectar, may the meaningless distractions of all beings be completely pacified, and having gone to the edge of the forest, may the mind wearied by the thicket of afflictions find rest today! This is to say, the nectar of peace adorned with a continuous stream of authentic flowers.
Chinese
因此，通过讲述殊胜的教言，劝诫所有众生，让他们从今生的各种散乱中解脱出来，使这难得的闲暇不再虚度，回归到寂静、偏僻、令人愉悦的寂静寺庙中，在一生中让自己的心从长久的轮回疲惫中得到休息。这是对特殊休息之地的教导，将整个章节的意义浓缩于一瞬间的心念中，展示了对轮回的厌离。并且，也出现了章节完成时的回向。其余的章节也应如此理解。在寂静的森林中，洞穴和药草遍布，景色宜人，鲜花摇曳起舞，溪流的潺潺声点缀其间。愿这颗长期疲惫的心，能够毫不动摇地安住，让这珍贵的闲暇变得有意义，从而转变境界。在那里，也看不到不驯服的人，烦恼止息，具备七圣财。舍弃这具血肉之躯，愿心之国王到达原始之地。大圆满心性休息中，难得闲暇之第一章的注释完毕。第二，关于寿命无常的章节，分为五个部分：简要说明、详细解释、因此劝勉精进、总结、以及回向此时的善根。第一个总义是简要说明：即使获得了如此难得的闲暇，也是不可靠的，因此必须努力修行。如是说：即使获得了如此难得的闲暇，也是转瞬即逝、终将坏灭之法。如果仔细观察，则毫无意义，如同水泡一般，不可靠。因此，日日夜夜都必须思维死亡。如是说，获得闲暇之时，没有一刻可以长久存在，如同芭蕉树一般毫无意义，无法用理智衡量。如同水泡一般，暂时显现为一个整体，但肢体和部分会各自坏灭和分离，应当如此观察。特别是在《特意宣说集》中说：唉！有为法皆是无常，生起后终将坏灭。既然生起后终将坏灭，因此迅速寂灭才是安乐。如同星星、昏暗的灯、幻术、露珠、水泡，如同梦境、闪电和云彩一般，佛陀宣说了有为法也是如此。如是说。第二个总义