Chinese
关于闲暇的分类有五点：区分人身，讲述八种无暇的违缘，确定闲暇的自性，讲述难得的理由，总结本段的意义。第一点，从“长久以来”等词语来表示，即从过去很久的时间里，把烦恼视为亲友，在轮回稠密的丛林荒野中，被砍头和肢解等所折磨，以后也肯定会被折磨，现在看不见的愚昧无知的黑暗遮蔽了智慧之眼的人们，仍然贪恋有漏天界的安乐，心想如果能得到该多好啊，如此执着非常愚蠢。如马鸣菩萨所说：使人欢喜的对境，使人骄傲的青春，以及随心所欲的享用，都是徒劳无益的门径。又如《亲友书》中所说：无论何人若入轮回轮，恒常流转不暂停，入已若觉稍安乐，彼必渐次无自主，百数生中善恶趣，平等不平等中转。其中平等是指天和人，不平等是指恶趣。
English
There are five points regarding the classification of leisure: distinguishing the human body, explaining the eight obstacles of non-leisure, identifying the nature of leisure, explaining the reasons for its rarity, and summarizing the meaning of this section. The first point, indicated by words such as "for a long time," means that from a long time in the past, having regarded afflictions as friends, being tormented by being beheaded and dismembered in the dense wilderness of samsara, and certainly being tormented in the future as well, those whose eyes of wisdom are blinded by the darkness of ignorance, which is invisible now, still crave the happiness of the contaminated heavens, thinking how wonderful it would be if they could obtain it, and are extremely foolish in their attachment. As Matrcitra says: 'Objects that make one happy, youth that makes one proud, and enjoying oneself as one pleases, are all doors to doing meaningless things.' Also, as it says in the 'Letter to a Friend': 'Whoever enters the wheel of samsara, constantly turning without stopping, and feels happy just to rest inside, will surely gradually and involuntarily wander in hundreds of lives, equally and unequally in good and bad realms.' Among them, equal refers to gods and humans, and unequal refers to the lower realms.
Chinese
以至于永远遭受折磨。 ༈ 第二个是通过脓血等来表示。那些连脓血、粪便等不净之物都找不到的饿鬼们，贫穷困苦，不用说有多么可怜了，他们渴望河流和树木，但一看就干涸了，稍微吃喝一点东西，内脏就像被火烧一样痛苦，等等，经历着无尽的痛苦，由于业障的力量大小，寿命也没有定数。 第三个是通过畜生等来表示。畜生们互相吞食，被置于猎人的陷阱中，被欺骗性的武器等以极其粗暴的思想行为夺取生命，为了随意役使而采取驯服的手段，如果投生到困苦的地方，那又有什么办法呢，没有办法啊！ 第四个是通过生活等来表示。即使以极其漫长的寿命来延续生活，也没有丝毫厌倦轮回的机会的无色界众生，以及不适合作为闻思之器的迟钝者，也就是没有佛法观念的天神们，一旦面临死亡，就像颠倒堕落一样。从因认知而变化的痛苦的煎熬中，无法获得闲暇圆满之身。 第五个是通过双足等来表示。那些依靠双足行走，外形像人一样站立的众生，他们的意识或动机被非福德的烦恼所束缚，被置于束缚之中，心思专注于不善业，也就是那些有学问的野蛮人，对于善恶的取舍极其混乱，在不驯服的森林中四处游荡。 第六个是通过感官等来表示。感官誓言破损，也就是口语和心意迟钝的人们，依次无法沟通，无法理解意义的人们，即使遇到圣者的导师——善知识，就像抓住石头的仪式一样，无论说什么都只是噪音，没有思考和回答。对于因果的道理无法理解的众生，在恐怖的轮回荒野中，因痛苦而煎熬。 第七个是通过出生等来表示。
English
and suffer continuously forever. ༈ The second is indicated by pus and blood, etc. Those hungry ghosts who cannot even find unclean things like pus, blood, and feces are poor and destitute. Needless to say, how miserable they are. They crave rivers and trees, but they dry up as soon as they look at them. If they manage to eat or drink a little, their internal organs are burned by fire, and they experience endless suffering. Due to the power of karmic obscurations, whether great or small, there is no certainty about their lifespan. The third is indicated by animals, etc. Animals devour each other, are placed in the traps of hunters, and have their lives taken by deceptive weapons and extremely cruel thoughts and actions. They are subjected to taming methods for the sake of being controlled at will. If they are born into a miserable place, what can be done? There is nothing to be done! The fourth is indicated by life, etc. Even if life is prolonged with an extremely long lifespan, formless beings who have no opportunity to be weary of samsara, and those who are not suitable as vessels for hearing and thinking, that is, gods who have no concept of Dharma, once they face death, they fall into perversion. From the torment of suffering that changes due to cognition, they cannot obtain a body with leisure and endowments. The fifth is indicated by two feet, etc. Those beings who rely on two feet to walk and stand in the form of humans, their consciousness or motivation is bound by non-virtuous afflictions, they are placed in bondage, and their minds are focused on unwholesome actions. That is, those learned barbarians are extremely confused about what to accept and reject in terms of good and evil, and they wander around in untamed forests. The sixth is indicated by the senses, etc. Those who have broken their sensory vows, that is, those who are dull in speech and mind, who cannot communicate in sequence and cannot understand the meaning, even if they encounter the guide of the noble ones—virtuous friends, it is like grasping a stone ritual. No matter what they say, it is just noise, without thought or response. Those beings who cannot understand the principle of cause and effect suffer in the terrifying wilderness of samsara. The seventh is indicated by birth, etc.
Chinese
即使开始超越生等等痛苦的四大海洋，获得如渡河大船般的身体，以及摇曳的明辨之幡。如果对再次出现的佛陀，以及他所宣说的法，以及依赖于此的僧伽不欢喜，并且持有邪见，这就是被魔所困扰，即被掌控的无暇。第八，以“能仁”等来显示，能仁们所舍弃的劫，即没有佛陀出现的时期，完全堕入黑暗罪恶深渊之中，即使期望再次获得安乐的机会而努力奋起，但由于心中怀有非正道之邪见，那些人从令人恐惧的恶趣堕落，再次从下到下，即从恶趣到更下的恶趣，因此不会有闲暇。顺便提及，未被根本经直接说明，而是通过暗示来领悟的，全知大智者所认可的两组八种无暇中的第一组是：如意宝中说：五毒纷乱，愚昧无知被魔所困，懒惰之人和恶业如大海般涌现，受他者支配，恐惧救护，伪装成佛法，这些是突发因素导致的八种无暇，与解脱道之法器不符，完全颠倒。这是突发因素导致的八种无暇。束缚、誓言、行为极其恶劣，对轮回不厌倦，没有丝毫信心，不行善、作恶业，对佛法没有心思，戒律和誓言破损，这是心智受限的八种无暇，远离佛法，熄灭解脱道之明灯。这是心智受限的八种无暇，这十六种加上之前的八种，总共说了二十四种。 第三，通过章节总结意义是，说了“罪恶痛苦”等等。如前所述，在罪恶显现、各种痛苦的风暴肆虐的地方，疲惫不堪，怀着恐惧，对于那些充满罪恶的业，对佛法感到厌倦，即对于缺乏意愿的八种无暇之状态，要深思熟虑，在获得暇满人身之际，使其变得有意义。
English
Even if one starts to cross the four great oceans of suffering such as birth, having obtained this body like a great boat for crossing, and the waving banner of discriminating awareness. If one does not rejoice in the Buddha who appears again, and the Dharma that he will speak, and the Sangha that relies on it, and holds wrong views, this is being tormented by demons, that is, being controlled and without leisure. Eighth, it is shown by "Thubpa" (Sage) and so on. The kalpa abandoned by the Thubpas is the time when the Buddhas do not appear, completely falling into the abyss of darkness and sin. Even if one strives to rise hoping to obtain the opportunity of happiness again, but because one has wrong views of non-virtue in one's mind, those people fall from the fearful evil realms, again from below to below, that is, from evil realms to lower evil realms, therefore there will be no leisure. Incidentally, what is not directly stated by the root text, but is to be understood by implication, the first of the two sets of eight non-leisures accepted by the omniscient great wise one is: In the Wish-Fulfilling Jewel it says: The five poisons are in turmoil, foolish ignorance is seized by demons, lazy people and bad deeds arise like a great ocean, being controlled by others, fearing protection, pretending to be Dharma, these are the eight kinds of non-leisure caused by sudden factors, which are not suitable for the vessel of the path of liberation, completely reversed. These are the eight kinds of non-leisure caused by sudden factors. Bondage, vows, behavior is extremely bad, not weary of samsara, without any faith, not doing good, doing evil deeds, not having the mind for Dharma, precepts and vows are broken, this is called the eight kinds of non-leisure of limited mind, moving away from Dharma, extinguishing the lamp of the path of liberation. These are the eight kinds of non-leisure of limited mind, these sixteen plus the previous eight, a total of twenty-four are spoken of. Third, summarizing the meaning by chapter is, "sin and suffering" and so on are spoken. As stated before, in the places where the manifestation of sin and the storms of various sufferings rage, being tired and exhausted, with fear, for those deeds full of sin, being weary of Dharma, that is, for the state of the eight non-leisures lacking intention, contemplate deeply, and upon obtaining the leisure and endowment body, make it meaningful.
Chinese
如是教诲。第三，关于暇满之自性进行认定的方面，从本体是“暇”以及差别之法是“满”这两个方面进行阐述，首先是本体方面：如果将上述二十四种非暇满之处，从身语意三门进行区分，因为是从矫饰和忙碌中解脱出来的缘故，所以称为“暇”。如《父子相见经》中所说：“永舍一切八无暇，获得难得暇满身，于善逝教得信已，智者当修智慧瑜伽。”又如《念住经》中所说：“喜悦，您所善见和善听的，如同从闲暇思索中所产生的一样，人们也应如是看待一切安乐和善法都将成就。”如是。第二，关于差别之法，分为两种。第一，自身圆满的五种：由“处中”等词语来表示。圣法兴盛的地方，处在中央，从清净的土地上生长的苗芽破土而出，根根不缺，肢体圆满，对信仰之境，国王的珍宝教法生起信仰，善业之花未被罪恶，即魔鬼的冰雹所摧毁的人，如同从如意树中获得，教法极为稀有而受到赞叹。也就是如是所说：“为人，生于中土，根根具足，业际不颠倒，于处所生信。”如是。第二，他圆满的五种：由“胜者”等词语来表示。战胜一切魔众的胜者，比乌昙婆罗花还要稀有，由具足福德的车辆迎接来到世间。圣法的法轮如花朵般盛开，教法显密莲园永不衰败的地方安住。依靠圣士之荫凉，越来越少。也就是：“佛陀出世，彼说正法，教法住世，入于其中，为他从心底慈爱。”如是。
English
Thus, the instructions were given. Third, regarding the identification of the nature of leisure and endowment, it is explained from two aspects: the essence being "leisure" and the distinguishing qualities being "endowment." First, regarding the essence: If the above twenty-four non-leisure states are divided into the three doors of body, speech, and mind, it is called "leisure" because it is free from artificiality and busyness. As stated in the Sutra of the Meeting of Father and Son: "Having completely abandoned all eight states of non-leisure, having obtained the rare leisure and endowment, having found faith in the teachings of the Sugata, the wise should practice the yoga of wisdom." Also, as stated in the Mindfulness Sutra: "Joy, whatever you have seen and heard well, is like that which arises from contemplating leisure; likewise, people should see that all happiness and virtuous qualities will be accomplished." Thus it is. Second, regarding the distinguishing qualities, there are two types. First, the five endowments that are self-obtained: These are indicated by "being in a central country," and so forth. The place where the sacred Dharma flourishes, being in the center, a sprout emerging from the pure earth, with complete faculties and limbs, fully endowed with bodily parts, having faith in the precious teachings of the king, the flower of virtuous actions not destroyed by sin, that is, by the hail of demons, becoming a human is praised as being extremely rare, like obtaining something from a wish-fulfilling tree. That is, as it is said: "Being a human, born in the central land, with complete faculties, not reversing the limits of actions, having faith in the place." Thus it is. Second, the five endowments that are obtained from others: These are indicated by "victor," and so forth. The victor who completely defeats all the hosts of demons is rarer than the Udumbara flower, welcomed into this world by a chariot of merit. The wheel of the sacred Dharma turns widely like a flower blooming, abiding in a place where the teachings, the lotus garden of Sutra and Tantra, flourish without decline. Relying on the cool shade of the noble being, it becomes less and less. That is: "The Buddha appears, and he speaks the Dharma; the teachings abide, and one enters into them; loving others from the heart." Thus it is.