English
Having obstacles due to not knowing. Although having the intention to enter the Dharma gate, body and speech are controlled by others. Only seeking protection for food, clothing, and taxes, even if pretending to enter the Dharma, only striving for non-Dharma thoughts and actions. Although the mindstream contradicts the Dharma, pretending to believe in the Dharma in front of others to gain fame and fortune. Furthermore, there are those mentioned earlier: Bound by strong attachments, behavior is extremely bad. Not weary of samsara, having no faith whatsoever. Engaging in non-virtuous and sinful actions, having no mind for the Dharma. Breaking vows and commitments, this is what is called. Eight states of mind without leisure. Distant from the Dharma, extinguishing the lamp of the path to liberation. That is to say, not giving wealth and possessions to offerings and generosity is an extremely strong attachment. Because of bad character, any thought or action is like a poisonous snake. No matter how much one sees or hears the faults of samsara, one does not generate renunciation and weariness, this is because there is absolutely no faith to open the door of the Dharma, the three doors are extremely coarse, and one spends time only with evil deeds. Even if one sees or hears the qualities of the Three Jewels, one does not generate faith and reverence. Claiming to have entered the Dharma, but not caring about the violations of the three vows. Therefore, it is very important to strive to eliminate these faults and promote favorable conditions. Root text: In places where sinful suffering rages like a storm. Weary and fearful, accompanied by tainted merit. Eight non-leisures of being jealous of the Dharma. After thinking, make your leisure meaningful. That is to say, being thrown by sinful actions, in places where suffering rages like a storm, if born in the eight non-leisure places, one will be ignorant of the methods to obtain happiness in the present and future, and strive to create the cause of suffering, therefore weary and fearful, accompanied by tainted merit, this refers to non-meritorious karma, that is, the ten non-virtuous actions. These are contrary to the Dharma, therefore they are called jealous, thinking about the faults of these non-leisures and the qualities of leisure and endowment, thereby making your leisure human body meaningful, this is the teaching. Root text: In the central holy land, possessing pure land and faculties. Limbs are fully complete, having faith in the object of faith. Not destroyed by the sins of the flowers of karma. Becoming a human body, the wish-fulfilling tree is extremely rare. The Victorious One, the Udumbara flower, appears in the world. The Dharma of
Chinese
花开示现之园林，永不衰败安住于处所，依靠圣者之荫凉则更为稀少。 意思是说，自身五圆满和他人五圆满。第一，圣法兴盛之处，犹如清净之地，根基圆满，肢体无损，具有信心等等。未生为军官、商人、猎人、渔夫等恶行之人，不具足修法的种姓，未被业力之花摧毁，成为人身之所依，犹如如意树般极为难得，以比喻说明其稀有。即获得人身，生于佛法兴盛之地，根基圆满，未堕恶趣，对佛法具有信心，此为自身五圆满。第二，从轮回的过患中解脱，胜者佛陀降临世间，犹如优昙婆罗花般稀有，然导师释迦牟尼佛降临世间，开启了佛法之花，意为教法的莲园得以广为兴盛。并且，不衰败地进入想要修习显宗和密宗的处所，依靠指示进入之道的圣者之庇护，是次第稀少的。即佛陀出世，宣说佛法，所说之法未衰败，自身希求善妙者于彼处修行，以及真心实意修法者，受到上位者的慈爱守护，下位者也具有信心和爱意等，此为他人五圆满。如是具有十八暇满之身，极为难得之理是：根本颂：何故自身具财富之树，他缘所生具财富之优昙婆罗，二者功德具财富之十种，八暇依附此不再得。何故，何之故？自身五圆满如如意树般稀有，且较之更甚者，他人五圆满如优昙婆罗花般极为稀有。自身与他者二者功德，具财富之十种，依附于八暇之人身，如是之境不再获得。如是说。根本颂：何故盲龟颈
English
The garden where flowers bloom and are shown, without decay, truly dwells in its place, relying on the shade of the holy ones is even rarer. This means the five self-endowments and the five other-endowments. First, the place where the holy Dharma flourishes is like a pure land, with complete faculties, undamaged limbs, and faith, etc. Not being born into a lineage of evil deeds such as military officers, merchants, hunters, fishermen, etc., who have little chance to engage in Dharma, not being destroyed by the flower of karmic extremes, becoming a human basis is like a wish-fulfilling tree, extremely rare, exemplified to show its rarity. That is, obtaining a human body, being born in a place where Dharma flourishes, having complete faculties, not having turned to extreme deeds, and having faith in the Buddha's teachings are the five self-endowments. Second, the Victorious Buddha appearing in the world, freed from the dangers of cyclic existence, is as rare as the flower of the Udumbara, yet the supreme teacher, the Lord of Sages, appeared in the world and opened the flower of Dharma, meaning the lotus garden of the teachings greatly expanded. And, without decay, one truly enters the place where one wishes to engage in Sutra or Tantra, and relying on the protection of the holy being who shows the way to enter there is said to be progressively rare. That is, the Buddha appeared, taught the Dharma, the taught Dharma did not decay, those who desire goodness practice there, and likewise, those who sincerely practice the Dharma are protected with love by those above, and those below also have faith and affection, etc., these are the five other-endowments. The way in which such a body endowed with the eighteen freedoms and endowments is so difficult to find is: Root text: Because one's own is a tree of wealth, and the Udumbara of wealth arises from other conditions, the ten qualities of both, this clinging to the eight freedoms is not found again. Why? For what reason? The five self-endowments are as rare as a wish-fulfilling tree, and even more so, the five other-endowments are as rare as the flower of the Udumbara. The ten qualities of both self and other, clinging to the human body, the basis of the eight freedoms, such a state is not obtained again. Thus it is said. Root text: Why does a blind turtle's neck
Chinese
以及轭木的比喻。数量上，人和畜生，白天和夜晚的星星所区分的，那样的饿鬼和，地狱都要依次了解。 意思是说，导师释迦牟尼佛告诉比丘们，这个世界变成一个大海洋的深处，有一只瞎海龟，每过一百年才浮到海面一次。那个海面上有一个带孔的轭木，被四面八方的风吹动，改变方向。海龟的脖子进入那个轭木的孔中，比这更难获得人身。经部中详细阐述了这一点，这里是缩略地说明，这是用比喻的方式说明难以获得。从数量上来说，难以获得是，人的数量像白天的星星一样少，畜生的数量像夜晚的星星一样多。同样，饿鬼和地狱的情况也应该了解。根本颂：因此，当把握住闲暇的船只时，如果不超越痛苦的苦海，那么，作为佛法道路的客人，努力并寻找机会的听闻，就变成了徒劳无益。现在，没有生于八无暇之处，获得了具有闲暇和圆满的人身，这就像是渡海的大船。在这个没有损坏而可以把握的时候，如果没有找到从轮回痛苦的海洋中解脱的方法，即使有进入佛法的意愿，就像是进入道路的客人，为了寻求珍宝而登上船，寻找渡海的机会，却没有成功一样。为了指出今生沉迷于现象的过失，如果你的身体之船没有度过轮回痛苦的海洋，那么具备十八种闲暇的人身就变得毫无意义了。解释说。开启功德珍宝库的钥匙，简释《海洋水滴》珍宝钥匙的第一章结束。第二，讲述死亡无常。根本颂：存在稳固与变动，形成、住留、毁灭、空性四种，以其自性被设定为劫的时间，也是毁灭的本性，被名字所贬低，为了断绝，会出现七个太阳和一个水。意思是说，器世间的形成。
English
And the metaphor of the yoke. In terms of number, humans and animals, distinguished by the stars of day and night, are as many as the pretas and, the hells should be understood in order. It means that the teacher Shakyamuni told the monks that in the depths of this world, which has become a great ocean, there is a blind sea turtle that only surfaces once every hundred years. On that sea, there is a yoke with a hole, which is blown by the winds from all directions, changing direction. It is more difficult to obtain a human body than for the turtle's neck to enter the hole of that yoke. This is explained in detail in the Sutra Pitaka, and here it is briefly explained, which is to explain the difficulty of obtaining it by means of metaphor. In terms of number, it is difficult to obtain because the number of humans is as few as the stars in the daytime, and the number of animals is as many as the stars in the night. Similarly, the situation of pretas and hells should also be understood. Root verse: Therefore, when grasping the ship of leisure, if you do not cross the ocean of suffering, then, as a guest on the path of Dharma, striving and seeking the opportunity to listen becomes futile. Now, not being born in the eight states of no leisure, having obtained a precious human body with leisure and endowments, this is like a great ship for crossing the ocean. At this time when it is not damaged and can be grasped, if a method of liberation from the ocean of suffering of samsara is not found, even if there is a desire to enter the Dharma, it is like a guest entering the road, boarding a ship to seek treasures, seeking an opportunity to cross the ocean, but not succeeding. In order to point out the faults of being immersed in phenomena in this life, if your body's ship does not cross the ocean of suffering of samsara, then the precious human body with eighteen kinds of leisure becomes meaningless. It is explained that. The key to opening the treasure trove of merit, the first chapter of the concise explanation "Ocean Drops" precious key ends. Second, explaining the impermanence of death. Root verse: Existence, stability and change, formation, abiding, destruction, and emptiness, with their nature being set as the time of a kalpa, is also the nature of destruction, being belittled by name, in order to cut off, seven suns and one water will appear. It means that the formation of the vessel world.
Chinese
有安住、坏灭、空虚四种状态。第一种是：在虚空之中，形成不可摧毁的金刚十字风轮之上，有水的坛城，其上有如海边绸缎般展开的金色大地。由于云雨的润泽，中央有须弥山，四方依次由东方银、 毗琉璃、红宝石、黄金构成，各方天空的颜色也呈现出相应的颜色。须弥山八万由旬沉入水中，向上也超出水面同样的高度。其周围有七金山如环绕般围绕，从内向外依次是与须弥山一半高的持轭山，然后依次以一半的高度降低，分别是持轴山、持栴檀山、善见山、马耳山、象鼻山、持边山。这些山之间有七嬉戏海环绕。持边山的外围是铁围山，高度是持边山的一半。其外部的四大部洲是：东方胜身洲形如半月，南方赡部洲形如车轭，其中心是千佛安住之处的金刚座。西方牛货洲形如圆形，北方俱卢洲形如方形。八小洲是：从东方开始，四大洲的左右分别是：身洲和胜身洲，拂洲和另拂洲，饶动洲和径路最上行洲，不悦音洲和不悦音洲之伴。这样十二洲的前面都朝向须弥山。有情众生也按层次形成：首先是无间地狱，其上是八热地狱，以逆向的方式排列，复活地狱在最上方。其北方二十由旬处是八寒地狱，按层次向下排列。近边地狱也位于不确定的地方，近处有十六个，分别是热地狱的四个方向各有四个。主要的饿鬼位于赡部洲国王住所下五百由旬处，其余大部分据说也位于天人和人之间。所有旁生都位于海洋和分散的地方，位于欲界。第一层天界的人们居住在除拂洲之外的其他洲，拂洲的人
English
There are four states: abiding, destruction, emptiness. The first is: In the expanse of empty space, above the indestructible vajra cross wind wheel, there is a mandala of water, and above that, a golden earth like silk spread out on the seashore. Due to the moistening of clouds and rain, in the center is Mount Sumeru, and the four directions are successively composed of silver in the east, beryl, ruby, and gold, and the colors of the sky in each direction also appear accordingly. Mount Sumeru sinks eighty thousand yojanas into the water, and also rises above the water by the same amount. Around it are seven golden mountains that surround it like a ring, from the inside out, successively holding the yoke mountain, which is half the height of Mount Sumeru, and then successively decreasing by half the height, namely Holding Axis Mountain, Holding Sandalwood Mountain, Good Seeing Mountain, Horse Ear Mountain, Elephant Nose Mountain, and Holding Edge Mountain. Between these mountains are seven playful seas surrounding and circling. The outer perimeter of Holding Edge Mountain is the Iron Mountain, which is half the height of Holding Edge Mountain. The four major continents outside it are: Eastern Videha is shaped like a half-moon, Southern Jambudvipa is shaped like a cart yoke, and its center is the Vajra Throne where a thousand Buddhas reside. Western Godaniya is shaped like a circle, and Northern Kuru is shaped like a square. The eight subcontinents are: starting from the east, the left and right sides of the four continents are: Deha and Videha, Chamara and Aparachamara, Satha and Uttaramantrina, Kurava and NaKurava. Thus, the fronts of the twelve continents all face Mount Sumeru. Sentient beings are also formed in layers: first is Avici Hell, above it are the eight hot hells, arranged in reverse order, with the Resurrection Hell at the top. Twenty yojanas north of it are the eight cold hells, arranged in descending order. The Incidental Hells are also located in uncertain places, and nearby there are sixteen, with four in each of the four directions of the hot hells. The main pretas are located five hundred yojanas below the residence of the king of Jambudvipa, and most of the rest are said to be located between gods and humans. All animals are located in the ocean and scattered places, located in the desire realm. The people of the first heaven reside in continents other than Chamara, and the people of Chamara