Chinese
犹如如意树般稀有，而且比这更甚的是，受他者支配的五种圆满之法，犹如昙花一现般存在。自己和他人的功德特质，以十种圆满的方式依附于八暇之身，这样的机会不再有，也不会再有。如《辨识分别经》中所说：“在未热大湖的北方……”等等，非常清楚。第二是比喻：为什么这样说呢？第一句已经说明了。为什么困难呢？不仅在于前面所说的本体，而且还用盲龟伸颈与轭木孔相遇的比喻来说明其困难。经中说：“诸比丘，世界变成一个大海洋……”等等，在引导书中都有详细说明，很容易理解。第三是数量：用前面剩下的三句来说明。数量的法则，是将人和动物按日夜的星宿来区分，以此来了解饿鬼和地狱的情况。第五是总结意义：说了“因此”等等。因为这个原因，当我们拥有这暇满大船之身时，如果不迅速渡过轮回痛苦的巨大海洋，就像以经商为目的的客人一样，如果为了客人而努力，寻找获得珍宝的机会，却不努力，那么船就会因风浪或水流等原因而损坏，导致经商没有成果，白白浪费生命。正如《入行论》中所说：“依靠人身之船，能从痛苦大河中解脱。此船以后很难得到，愚昧者不要贪睡。”章节是从“莲花”的声音中划分出来的，或者说是“布匹”的意思，具有保护的性质，是持有的意思，是名称的依据，覆盖着经文，为了保护经文的各个部分，所以这样说，这部论典是十三章节的自性，是从一数起的第一个，所以是第一品。功德宝藏论第一品的解释。
English
Like a wish-fulfilling tree, it is rare, and even more so, the five endowments of other-dependent circumstances are as rare as the appearance of an udumbara flower. The qualities of both oneself and others, endowed with ten perfections, clinging to the support of the eight freedoms, such an opportunity will not be found again, and will not be found. As it is clear in the Sutra of Discriminating Cognition, "In the north beyond the great unheated lake..." etc. Secondly, the example: Why is it said? The first line has shown it. Why is it difficult? Not only in the essence mentioned above, but also the example of a blind turtle meeting the yoke hole shows the difficulty. In the sutra it says, "Monks, the world has become a great ocean..." etc., which is explained in detail in the guiding texts, so it is easy to understand. Thirdly, the number is shown by the remaining three lines above. The principle of numbers is to distinguish humans and animals by the stars of day and night, and to understand the situation of pretas and hells by applying them in order. Fifth, the summary of the meaning: It is said, "Therefore," etc. For this reason, if we do not quickly cross the great ocean of suffering in samsara when we possess this great ship of leisure and endowment, it is like a guest who is engaged in business, if we strive for the sake of the guest and seek the opportunity to obtain jewels, but do not strive, then the ship will be destroyed by waves or currents, etc., resulting in no fruit from the business and wasting one's life in vain. As it says in the Bodhicharyavatara, "Relying on the boat of human life, one can be liberated from the great river of suffering. This boat will be difficult to obtain in the future, so do not sleep foolishly." A chapter is divided from the sound of "padra," or it means "cloth," which has the nature of protection, the meaning of holding, the basis of the name, covering the text, and protecting the various parts of the text, so it is said in this way, this treatise is the nature of thirteen chapters, and it is the first counted from one, so it is the first chapter. Commentary on the first chapter of the Treasury of Precious Qualities.
Chinese
因此说，首先是为了教导，宣说了“有”和“存在”等等。因为存在和有，所以是存在。教导是容器，运动是精华，即成住坏空四者各自的持续时间为二十劫，总共八十劫的自性，即被设定为长的时间尺度，也与“成为恐怖之源”这一仅以名称的尊称来贬低的含义相符，摧毁或断绝需要七次火和一次水。如何理解呢？即百亿个洲的太阳，每一个都以七倍的强度燃烧，或者以六个一组的形式出现，无论哪种方式，都会被焚烧。变成空性的过程会交替进行七次。水灾等灾难的出现是由于无常的说法，即：如果时间被焚烧，须弥山也会化为灰烬，海洋的水也会干涸，那么有情众生又何必多说呢？如果想了解更多，看看真假二谛之车就足够了，这里因为文字太多而感到恐惧，就到此为止吧。第二部分有四个方面：思考圣者，思考众生的主宰，思考死亡的自性，思考各种各样的例子和意义，从而展示无常。第一方面是，宣说了“天女的导师”等等。即，对于往来于天人和人类之间的导师，即使在金刚界中成就了具足妙相和功德如大海般的身体，也破除了常有的观点，暂时以帷幕般的方式观察所化众生，舍弃了无有摧毁和破坏的法性，因此变得轻忽恭敬和侍奉，从而满足于远离戏论的寂静法界中的证悟。如马鸣菩萨所说：如果诸佛的身体，以妙相和好相庄严，金刚之身也是无常的，那么像水中的树木一样没有心髓的其他有情众生又何必多说呢？ 喜悦的自在者说：色身和受用，听闻和戒律等都不是永恒的，即使是远离贪欲者，也没有见到常住不变的。第二方面是，宣说了“禅定”等等。即，成就了世间的禅定，到达了有顶天的诸神，即使能够安住八万大劫，也会因为耗尽了维持生命的负担而变得毫无意义，死亡的那个
English
Therefore, it is said that, first of all, in order to teach, "existence" and "being" and so on are proclaimed. Because there is existence and being, it is existence. Teaching is the container, and movement is the essence, that is, the duration of each of the four stages of formation, duration, destruction, and emptiness is twenty kalpas, totaling eighty kalpas of self-nature, which is set as a long time scale, and also corresponds to the meaning of belittling with the mere honorific of the name "becoming a source of terror," destroying or cutting off requires seven fires and one water. How to understand it? That is, the suns of hundreds of millions of continents, each burning with seven times the intensity, or appearing in groups of six, in either case, will be burned. The process of becoming empty will alternate seven times. The occurrence of floods and other disasters is due to the impermanent saying, that is: If time is burned, Mount Sumeru will also be reduced to ashes, and the water of the ocean will also dry up, then what need is there to say about sentient beings? If you want to know more, it is enough to look at the chariot of the two truths, and here I am afraid because there are too many words, so let's stop here. The second part has four aspects: thinking about the holy ones, thinking about the master of beings, thinking about the nature of death, and thinking about various examples and meanings, thereby showing impermanence. The first aspect is, "the teacher of the goddess" and so on are proclaimed. That is, for the teacher who travels between gods and humans, even if he has achieved a body with excellent signs and merits like the ocean in the Vajra realm, he has also broken the constant view, temporarily observing the beings to be tamed in a curtain-like manner, abandoning the Dharma nature without destruction and destruction, so he becomes negligent in reverence and service, thereby satisfying the realization in the silent Dharma realm away from elaboration. As Ashvaghosa said: If the bodies of the Buddhas, adorned with excellent signs and good signs, the Vajra body is also impermanent, then what need is there to say about other sentient beings who have no heartwood like trees in the water? The Lord of Joy said: Form and enjoyment, hearing and discipline, etc. are not eternal, and even those who are free from desire have not seen the permanent and unchanging. The second aspect is, "meditation" and so on are proclaimed. That is, having achieved worldly meditation, the gods who have reached the peak of existence, even if they can stay for eighty thousand great kalpas, will become meaningless because they have exhausted the burden of maintaining life, that death
Chinese
看到这些，其他的天神，如梵天、帝释天、善生等，以及人间的转轮王们，虽然不愿臣服于死主的魔爪，却也在寻求逃避恭敬的方法。这种想法是不存在的。《消除忧愁书》中说： “总是颠倒认识，众生即使在有顶天，也被死亡的绳索牵引，如绳索牵引大象一般。享受禅定所生的快乐，梵天即使在梵天之境，也因无常而堕落，如水流中的沙洲。百千帝释天，以及成百的转轮王，终将面临死亡，如燃烧的蜡烛被风吹灭。伟大的五神通仙人，即使能在空中远行，也无法到达没有死亡之境。” 第三，宣说了“高处”等。高处，在人间的药草之地，各种嫩芽生长的宜人花园中，如同野兽聚集般茂盛，以人来代表，夺取众生生命的猎人，手中拿着棍棒，是阎罗王的使者，正如之前所说，除了专注于此，别无他念，这在《教诫国王经》中广为宣说。马鸣菩萨也说：“以死亡为敌，当一切方法都无效时，不应生起欢快之心，如水中的鱼儿般游动。在地上或天堂，出生后未曾死去的人，你是否见过，听过，或者怀疑过？” 第四，意在用各种比喻来展示，为了展示无常，在《索卡》等中说：在六时中，被索卡的热所折磨的人们，为了凉爽而喜欢秋月的光明。当他们高兴时，想到自己百日的生命即将耗尽，却没有恐惧，这是愚蠢的。《无常之语》中说：索卡月亮所代表的凉爽秋季来临时，所有非常高兴的人们，我的生命即将耗尽。
English
Seeing this, other gods, such as Brahma, Indra, and Bhadra, and the Chakravartin kings of humans, although unwilling to submit to the clutches of the Lord of Death, are also seeking ways to avoid reverence. This thought does not exist. The letter called "Eliminating Sorrow" says: "Always inverting perceptions, beings, even in the peak of existence, are drawn by the noose of death, like an elephant drawn by a rope. Experiencing the bliss born of meditation, Brahma, even in the realm of Brahma, falls due to impermanence, like a sandbar in a river. Hundreds of thousands of Indras, and hundreds of Chakravartin kings, will eventually face death, like a burning candle extinguished by the wind. The great five-knowing sages, even if they can travel far in the sky, cannot reach a place where there is no death." Third, it speaks of "high places" and so on. High places, in the human realm, in pleasant gardens where various sprouts grow, like wild animals gathering, the hunter who represents humans, who takes the lives of sentient beings, holding a club in his hand, is the messenger of Yama, as said before, focusing only on this, without other thoughts, which is widely taught in the "Admonition to the King Sutra." Acharya Ashvaghosa also said: "To ward off death, when all methods are ineffective, one should not generate joyful thoughts, like fish swimming in water. On earth or in heaven, has anyone been born and not died, have you seen, heard, or doubted?" Fourth, it is intended to show with various metaphors, to show impermanence, it is said in "Soka" and so on: In the six times, those who are tormented by the heat of Soka, rejoice in the light of the autumn moon for coolness. When they are happy, they do not fear thinking that their hundred days of life are about to end, this is foolish. The "Words of Impermanence" say: When the cool autumn season represented by the Soka moon arrives, all the people who are very happy, my life is about to end.
Chinese
据说，变化并不令人非常不快。就这样。同样，为他人的死亡感到悲伤，却不思考死主就站在自己面前或与自己同在，反而大肆铺张地操办丧事，这是非常不合理的悲伤。如前文所说：通过获得业力之路的进入，无论哪个没有增加的众生，已经无过失地离去，为何要为他感到悲伤呢？因为他终将死去。如果不是他，又是谁呢？这被称为巨大的负担。应该施加巨大的惩罚。像这样，一切有生之物，死亡都站在面前。因为一切都在变迁，所以不应该悲伤。就这样。为了展示寿命流逝的缓慢和快速的例子，说了“人的”等等。例如，对于人努力所能达到的最快速度，就是四个大力士背靠背，各自朝自己的前方投掷石子，石子在空中同时到达。比这更快的，是在地上行走的饿鬼。比这更快的是在空中行走的饿鬼。比这更快的是日月之车。比这更快的是非常快速的天神。比所有这些都更快的是人的寿命流逝。在《格言集》中说：就像海中的船只在鳄鱼口中航行一样，即使不情愿，像我这样的愚人也会因业力而迅速地奔向死主的口中。无情的死主魔鬼不会以同样的方式对待其他众生。特别是，为了展示轮回毁灭的四大幻轮，说了“正值壮年”等等。所有那些总是受到世俗恭敬和侍奉的青春年华，都会受到衰老的惩罚的侵害，四大元素的聚合不和谐，即不平衡。圆满的权势，依赖于因缘而生起的事物，会被衰败所摧毁。死亡攻击生命来得越来越快。在《国王教诫经》中说：国王陛下，例如，从四个方向来的大山压迫等等，广说。然后，为了激发对身体分离的特征的厌离，说了“当”等等。唉，当组合的蕴在死主的战场上失败时
English
It is said that change is not very unpleasant. That's it. Similarly, to grieve over the death of others, yet not contemplate that the Lord of Death stands before oneself or is with oneself, but instead to lavishly arrange funerals, is a very unreasonable grief. As the previous scripture says: Through gaining entry to the path of karma, whatever being has departed without fault, without increase, why should one grieve for them? Because they will eventually die. If not them, then who? This is called a great burden. A great punishment should be imposed. Like this, for all beings, death stands before them. Because everything is changing, one should not grieve. That's it. To show examples of the slow and fast passage of life, it is said, "of a person," and so on. For example, for the fastest speed that a person can achieve through effort, it is said that four great strongmen stand back to back, each throwing a pebble in front of themselves, and the pebbles arrive in the air at the same time. Faster than that is a hungry ghost walking on the ground. Faster than that is a hungry ghost walking in the sky. Faster than that is the chariot of the sun and moon. Faster than that are very fast gods. Faster than all of these is the passage of human life. In the Compendium of Sayings, it says: Just as a ship in the sea sails in the mouth of a crocodile, even unwillingly, fools like me rush into the mouth of the Lord of Death due to karma. The merciless Lord of Death demon does not treat other beings in the same way. In particular, to show the four great illusion wheels of the destruction of samsara, it is said, "at the height of youth," and so on. All those who are always revered and served by worldly affairs, their youth at its peak is harmed by the punishment of old age, and the aggregation of the four elements is disharmonious, that is, unbalanced. Perfect power, things that arise in dependence on conditions, are destroyed by decay. Death attacks life, coming faster and faster. In the King's Admonition Sutra, it says: Great King, for example, great mountains pressing in from four directions, and so on, is explained extensively. Then, to inspire aversion to the characteristic of separation from the body, it is said, "when," and so on. Alas, when the aggregate of formations is defeated on the battlefield of the Lord of Death