Chinese
心不在焉。 被称为戒律和誓言的堕落。 八种理智受限的无暇。 远离佛法，解脱道之灯熄灭。 据说，对于这两个八种分类，如果不好好研究并做出取舍，仅仅转世为人并获得闲暇，也很难成为修法的所依。 第三，总结：导致罪恶和不善的因，以及导致各种痛苦的果，就像摧毁劫数的风暴一样的地方，身心疲惫和恐惧的自性，是福德的污浊，具有不善的性质，对神圣的佛法感到厌倦，即没有修行的机会的八种无暇之处，要反复思维现在没有生于其中的状态，依靠上师和甚深口诀，在自己可以调伏心智的时候，为了使获得闲暇变得有意义，要修持清净的解脱道。 特别是无上的大乘暇满： 《虚空宝经》中说：世尊，如何看待暇满？ 佛说：心被分别念所扰乱而散乱，称为忙碌。心从分别念中寂静下来，安住于自性，称为闲暇。通达心之自性，以正确的智慧通达意义，故称为圆满。 第三，认识暇满的自性，有三种：宣说自圆满五种，宣说他圆满五种，两者合起来显示。 第一种是：一般来说，地点的中心是圣地印度的金刚座，因此，过去地点和佛法的中心都是印度圣地。在西藏，佛法未弘扬之前是边地，但现在由于教理和证悟的佛法兴盛并存在，因此是佛法的中心，就像清净的土地一样，生于其中。像树枝和树叶一样，闻思和修学的所依，五根和所有肢体都非常齐全和圆满。对信仰的处所，对诸佛的教法获得信仰。三门的行为，最终的鲜花是无间罪。总是做与佛法相违背的罪恶和不善，以及对三宝的邪见等。
English
Absent-minded. Called the downfall of vows and samaya. Eight kinds of unfree states of limited intellect. Far from the Dharma, the lamp of liberation is extinguished. It is said that for these two sets of eight, if one does not examine them well and make choices, merely being born as a human and obtaining leisure will be difficult to serve as a basis for practicing the Dharma. Third, the conclusion: The cause is sinful and unwholesome, and the result is various sufferings, like the turbulent winds that destroy kalpas, in places where the nature of being weary in body and fearful in mind is the impurity of merit, having an unwholesome nature, being weary of the holy Dharma, that is, the eight unfree states where there is no opportunity to practice, repeatedly contemplate the state of not being born there now, rely on the lama and profound instructions, and in this time when one can tame one's mind, in order to make obtaining leisure meaningful, practice the pure path of liberation. In particular, the unsurpassed Great Vehicle of leisure and endowment: In the Sutra of the Precious Sky, it says: Blessed One, how should one view leisure and endowment? The Buddha said: The mind being disturbed by conceptual thoughts and being distracted 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. Because one is endowed with the meaning of correct wisdom, it is called endowment. Third, recognizing the nature of leisure and endowment, there are three: explaining the five self-endowments, explaining the five other-endowments, and showing both together. The first is: In general, the central place of the site is the Vajra Throne of the noble land of India, so in the past, the central place of both the site and the Dharma was the noble land of India. In Tibet, before the Dharma spread, it was a borderland, but now because the Dharma of scripture and realization flourishes and exists, it is the central place of the Dharma, like a pure land, being born there. Like branches and leaves, the basis for hearing, thinking, and learning, the five senses and all limbs are very complete and perfect. Having faith in the place of faith, having faith in the teachings of the Buddhas. The actions of the three doors, the ultimate flowers are the five heinous crimes. Always doing sinful and unwholesome deeds that contradict the Dharma, and having wrong views towards the Three Jewels, etc.
Chinese
因为已经调伏，不再退转，具备这些条件的人身，在六道众生中，是天法之所依，是殊胜的人身。因此，这是能如意获得一切解脱功德的所依，犹如如意树般极其难得且意义重大，所以一定要珍惜自身具备的五种圆满。第二，讲述他圆满的五种：在《分别发智经》中说：在无热恼大湖的北方，有一座名为五峰山的山，在那山的对面，有乌昙婆罗树的园林，当佛陀薄伽梵从兜率天的天界降临，进入母亲的子宫时，那园林就会含苞待放。当从母亲的子宫降生时，那园林就会绽放。从那以后，当完全进入涅槃时，那园林的花朵、叶子和果实也会凋零。如是说，如同佛陀薄伽梵难以出现，如同乌昙婆罗花一般，我们的导师降临于此娑婆世界，并且三转法轮的花朵绽放，说法与所化众生的根器相应，经论和证悟的教法之园，通过讲说和修持的方式，没有衰败，至今仍然存在，并且对于此教法，有真实进入解脱道的善知识，可以依靠这些圣者的慈悲荫凉，这五种是他缘的圆满，自身所具的五种圆满比这还要稀少，所以在这些顺缘具足之时，舍弃今生的一切散乱，不懒惰，不拖延，追随圣者们的足迹，一定要成为能够持有经论和证悟法藏的人，如是思维。第三，将二者合起来讲述：为什么要迅速精进于道呢？因为自身的圆满功德，如如意树般稀有，以及他缘的圆满功德，比那更加稀有，如同乌昙婆罗花一般，这二者的功德聚合在一起的殊胜特征，
English
Because they have been subdued and do not regress, the human body that possesses these conditions is a special human body that is the basis of divine Dharma among the six realms of beings. Therefore, this is the basis for obtaining all the qualities of liberation as desired, and it is extremely rare and meaningful like a wish-fulfilling tree. Therefore, it is necessary to cherish the five perfections that one possesses. Second, the five perfections of others are explained: In the Sutra of Distinguishing Intellect, it is said: To the north of the great Anavatapta Lake, there is a mountain called Five Peaks Mountain. Opposite that mountain, there is a grove of Udumbara trees. When the Buddha Bhagavan descends from the heavenly realm of Tushita and enters the womb of his mother, that grove will bud. When he is born from his mother's womb, that grove will bloom. From then on, when he completely enters Nirvana, the flowers, leaves, and fruits of that grove will also wither. As it is said, just as the Buddha Bhagavan is difficult to appear, like the Udumbara flower, our teacher descended into this Saha world, and the flowers of the three turnings of the Dharma wheel bloomed, and the teachings were spoken in accordance with the minds of the beings to be tamed. The garden of teachings of scripture and realization, through the methods of explanation and practice, has not declined and still exists today. And for this teaching, there are virtuous friends, the teachers of the path of liberation, who have truly entered, and one can rely on the shade of compassion of these holy beings. These five are the perfections of other causes. The five perfections that one possesses are even rarer than these. Therefore, at this time when these favorable conditions are complete, abandoning all the distractions of this life, without laziness or procrastination, following in the footsteps of the holy beings, one must become someone who can hold the treasury of scripture and realization, so think. Third, combining the two and explaining: Why should one quickly strive on the path? Because the qualities of one's own perfections are as rare as a wish-fulfilling tree, and the qualities of the perfections of other causes are even rarer than that, like the Udumbara flower. The special characteristic of the aggregation of the qualities of these two,
Chinese
具备这十种特质，依附于闲暇的八种特质，因此可以称之为珍贵的人身。如果现在不获取精华，以后就很难再获得这样的人身了。第四，解释难以获得的原因：为什么难以获得呢？经中说：如果三千大千世界变成一片大海，海里有一只瞎海龟，每隔一百年才浮出海面一次，海面上有一块随风飘荡的轭木，上面只有一个孔，瞎海龟的脖子恰好伸进轭木的孔里，获得人身比这还要困难。等等，通过比喻的方式说明了人身难得。如果人身如此难得，为什么会有这么多人呢？如果考虑到其他众生的数量，人身就非常稀少了。现在看起来人很多，如果将人和动物的数量进行比较，人就像白天的星星一样稀少，而动物就像夜晚的星星一样众多。这种情形是显而易见的。如果观察一个森林、一个草地、一个蜂巢或一束阳光中所见的众生，人身比转轮王的数量还要少。即使是人，在像集市一样的众多人群中，拥有符合佛法的暇满人身，比佛陀降世还要稀有。要这样思维，自己给自己带来喜悦，努力不浪费暇满人身。人和动物的数量可以用白天和夜晚的星星来区分，同样，用这样的比例来衡量动物和饿鬼，饿鬼和地狱，就可以逐渐了解。此外，地狱众生如大地之尘埃，饿鬼众生如恒河之沙，动物众生如酿酒的糟粕。而天人和人类与这些相比，就像指甲上的尘土一样稀少。因此，《律藏》中说：比丘们，与恶道众生相比，一次又一次获得人身是非常困难的。等等，要思维这些道理，抛弃对世间杂事的迷恋，一定要如理地将三学的功德融入自心。第五，以教言作总结。《入行论》中说：依靠人身的船只，
English
Having these ten qualities and clinging to the eight qualities of leisure, it can be called a precious human body. If you do not obtain the essence now, it will be difficult to obtain such a human body again. Fourth, explaining the reason why it is difficult to obtain: Why is it difficult to obtain? The sutra says: If three thousand great thousand worlds become one ocean, and there is a blind sea turtle in the depths of the ocean that comes to the surface of the ocean once every hundred years, and there is a yoke floating on the surface of the ocean with the wind, and there is only one hole in it, and the neck of the blind sea turtle happens to stretch into the hole of the yoke, it is more difficult to obtain a human birth than this. And so on, it shows how difficult it is to obtain through metaphors. If it is so difficult to obtain, why are there so many people? If you consider the number of other beings, the human body is very rare. Now it seems that there are many people, but if you compare the number of people and animals, people are as rare as the stars in the daytime, and animals are as numerous as the stars in the night. This situation is obvious. If you look at the creatures seen in a forest, a meadow, a beehive, or a ray of sunshine, the human body is even less than the number of a wheel-turning king. Even among people, in a large crowd like a market, having a human body with leisure and endowment that conforms to the Dharma is rarer than the appearance of a Buddha in the world. Think like this, bring joy to yourself, and strive not to waste the leisure and endowment. The number of people and animals can be distinguished by the stars of day and night. Similarly, if you measure animals and hungry ghosts, hungry ghosts and hells with such a ratio, you can gradually understand. In addition, the beings in hell are like the dust of the earth, the beings in hungry ghosts are like the sand of the Ganges River, and the beings in animals are like the mash for brewing alcohol. Compared to these, gods and humans are as rare as the dust on a fingernail. Therefore, the Vinaya says: Monks, compared to the beings in the evil realms, it is very difficult to obtain a human body again and again. And so on, think about these reasons, abandon the fascination with worldly affairs, and be sure to integrate the merits of the three trainings into your mind in accordance with the Dharma. Fifth, concluding with instructions. The Bodhisattvacharyavatara says: Relying on the boat of the human body,
Chinese
从痛苦的洪流中解脱。这艘船以后很难找到，愚昧的人不要在时机成熟时睡觉。就像这样，为了这难以获得且意义重大的事物，依托闲暇和圆满的自性，与能够辨别是非的智慧一同，获得完全掌控人身大船的机会，这甚至超越了天神。因为天神们执着于他们的种姓，难以证悟真谛，而大小乘的特殊所依唯有人间的众生。因此，现在这个时候，轮回的自性是无边无际且深不见底的痛苦，犹如水库一般，如果不越过到达解脱的彼岸，那么步入佛法之道的行者，在寻求解脱并寻找获得机会之时，遇到如同引导的舵手一般的上师，如同掌舵的舵手一般，如果认为这样做不会带来任何结果，就必须努力。如《律分别》中所说：对此唯一要思考的就是闲暇，要以欢喜之心忆念它。名为《功德宝藏欢喜雨》中，关于闲暇圆满的分类之品。品，指的是将经文分段的意思。章节，源于梵语“pariccheda”，意为完全分割或分成段落，这里也是这个意思。第一，是章节的开头所说的词语，如同位于队列之首。哦，表示该段落结束的意思。这里，对于它的解释，一般来说有六种解释方法：词语解释、意义解释、难点解释、故事解释、区分解释、广义解释。这里是按照第一种方式进行的。第二，鞭策精进，观修寿命无常之品分为二：总的来说，思考包含外器世界的世间而修无常；分别来说，思考内情众生而修无常。第一种又分为二：总义和正文之义。第一点，外器内情世界有成住坏空四者，首先是成，外器内情分为二，首先外器是依靠天空而形成的从上往下形成，依靠大地而形成的从下往上形成，它的方式是：