殊胜解说之甘露海 · 转心四思／暇满人身

If there is no fervent regard, then qualities will not arise in the mind, as the glorious Lord of Secrets [i.e., Vajrapani] told mahasiddha Vajra Karma:[a]

若无殷重敬信，心中就不会生起功德，如吉祥秘密主〔即金刚手〕对大成就者金刚业〔页注a〕所说：

O Vajra Karma, lacking fervent regard for the guru and then claiming to have had a vision of the deity or profound levels of experience and realization is nothing short of fabrication.

金刚业！对上师缺乏殷重敬信，却声称见到本尊，或拥有甚深觉受证悟，无非是捏造。

It is as taught. However much fervent regard arises indicates how many qualities will arise, as Jigten Sümgon[b] said:

如是所教。生起多少殷重敬信，就表明将生起多少功德，如吉天颂恭〔页注b〕所说：

If fervent regard is outstanding, then meditation will be excellent. If mediocre, then meditation will be mediocre. If fervent regard is inferior, then meditation will be lesser. So, depending on how much faith develops, this indicates how the qualities of enlightenment will arise in the mind stream.

若敬信殊胜，禅修就殊胜；若敬信中等，禅修就中等；若敬信低劣，禅修就低劣。因此，信心发展到何种程度，就表明觉悟功德将如何生于心相续。

So, it is as taught. Concerning this, the great Sakya Paṇḍita[c] also said:

如是所教。关于这一点，大萨迦班智达〔页注c〕也说：

Although one is unable to internalize the ocean of transmissions, to meditate upon the guru at the crown of one's head and see him or her with faith while supplicating until tears well forth is the prodigious meditation to seize the path of liberation.

虽不能领会如海传承，但观上师于头顶，以信心瞻视他或她，祈请直至泪水涌流，就是摄取解脱道的殊胜禅修。

Thus, it is as taught.

如是所教。

Praying single-pointedly to the embodiment of all families who is the supremely kind root guru, is the method through which all qualities of realization will be born in the mind stream. This magic of upadesha is easy to accomplish and brings immense results.

专一祈请一切部族总集、 大恩根本上师， 是一切证悟功德生于心相续的方法。 此窍诀之幻妙，易于成办，果报广大。

Hence, these are the verses that summarize the section.

以上是总结本节的偈颂。

3.2.1.1.2 Training in the Four Thoughts that Turn the Mind This has two parts: 1 Meaning of "turning the mind" 2 Individual contemplations

3.2.1.1.2 修习转心四思惟

分为两部分：

1. “转心”的意义。
2. 各别思惟。

[a] ley kyi dorje (las kyi rdo rje) [b] 'jig rten gsum mgon; Protector of the World, Drigung Kagyü master [c] Je Sakya Panchen (rje sa skya pan chen), 1182-1251

〔页注a〕ley kyi dorje（las kyi rdo rje）：金刚业。 返回引用处：1 2

〔页注b〕'jig rten gsum mgon：世间怙主，直贡噶举大师。 返回引用处：1 2

〔页注c〕Je Sakya Panchen（rje sa skya pan chen），1182–1251年。 返回引用处：1 2

Second, for the way of contemplating the four thoughts that turn the mind, there are two: the way of considering what is meant by turning the mind and the way of considering the individual contemplations.

第二，观修转心四思惟的方法，有二：思考“转心”之义，以及各别思惟的方法。

3.2.1.1.2.1 Meaning of "Turning the Mind" First, what is meant by "turning the mind" is to turn the mind from the six places of rebirth in samsara. What method turns the mind? The mind is turned through training in the transmissions of the four thoughts. How does this reversal occur? By considering the precious human rebirth so difficult to attain and the impermanence of life, one is turning away from fixation upon the phenomena of this life alone. By contemplating the undeceiving truth of karma and the faults of samsara, one turns from the phenomena of the future life by striving after the mere happiness of taking higher rebirth as a human or deva. The extent of the reversal is that by only seeing saṃsāra as a faulted state, attachment is reversed; and the desire for liberation becomes so deliberate that, when the mind of renunciation is born, the mind has turned.

3.2.1.1.2.1 “转心”的意义

第一，“转心”是使心从轮回六道受生处转离。用什么方法转心？以修学四思惟的传承而转心。如何转离？思惟难得的暇满人身与生命无常，使心转离仅对今生诸法的执著；思惟业不欺诳之理与轮回过患，使心转离未来世之法，即仅追求生为人天善趣的安乐。转离的限度，是唯见轮回为有过之境，贪著由此反转，对解脱的渴求如此明确；当出离心生起，心便转了。

3.2.1.1.2.2 Individual Contemplations This has four parts: 1 Attainment of the precious human rebirth 2 Impermanence 3 Suffering of saṃsāra 4 Law of cause and result

3.2.1.1.2.2 各别思惟

分为四部分：

1. 获得暇满人身。
2. 无常。
3. 轮回之苦。
4. 因果法则。

Second, the individual contemplations involve four: considering the difficultto-attain human rebirth, impermanence of life, the suffering of samsara, and the law of cause and result.

第二，各别思惟有四：思惟人身难得、寿命无常、轮回之苦，以及因果法则。

3.2.1.1.2.2.1 Attainment of the Precious Human Rebirth This has three parts: 1 Nature of the freedoms and advantages 2 Manner in which acquiring them is so meaningful 3 Reasons why they are so difficult to acquire

3.2.1.1.2.2.1 获得暇满人身

分为三部分：

1. 暇满的体性。
2. 获得暇满意义重大的方式。
3. 暇满难得的原因。

First, the contemplation upon the difficult-to-attain human rebirth is:

首先，观修人身难得：

Attaining a precious human life with freedoms and advantages is born from the excellent causes and results of interdependent accumulations

获得具有闲暇与圆满的珍贵人身，生于积资与祈愿相依缘起的殊胜因果，

As the root verses state, given that at this time there is the opportunity to accomplish dharma, there is freedom; and because the conducive circumstances to accomplish this are present, there are advantages. Through that support, once attaining precious human rebirth with these freedoms and endowments, one has surely relied upon the root causes of gathering vast virtuous accumulations combined with the contributing circumstances of perfectly pure aspiration prayers.

如根本偈所说，此时有成办法的机会，就是闲暇；成办法的顺缘具足，就是圆满。以此为所依，一旦获得具有这些闲暇与圆满的珍贵人身，必然曾依积聚广大善资粮之因，并结合完全清净的祈愿助缘。

Hence, the result of being endowed with such outstanding qualities ensures that the excellent causes and results that are dependent upon perfectly pure interdependent karma will be born. Later, the fact that it will be difficult to acquire this opportunity again and again is like the rarity of the udumwara flower blooming, an event that occurs only when a supreme nirmāṇakāya buddha or chakravartin ruler has entered this world. Without that, there is nowhere that this flower will blossom. Without wasting this support, one should intend to strive to extract the essence of this opportunity by attaining the temporary and ultimate states of basic well-being and happiness and especially the state of perfectly omniscient, fully enlightened buddhahood. Thinking in this way, make the prayer, "In this lifetime may this state be swiftly achieved!"

因此，具足如此殊胜功德的果，确保依清净业缘起的殊胜因果得以出生。以后难以屡次获得此机会，就如优昙花开放的稀有：只有最胜化身佛或转轮王出世时，才发生此事；否则，此花无处开放。不应浪费这一所依，而应发心努力摄取此机会的精华，获得暂时与究竟的基本安乐，尤其圆满遍智的正等觉佛果。如此思惟，祈愿：“愿此生迅速成就此境！”

Concerning this, there is three: an explanation of the nature of the freedoms and advantages, the manner in which acquiring them is so meaningful, and the way to consider the reasons why they are SO difficult to acquire.

对此有三：解释暇满的体性、获得暇满意义重大的方式，以及思惟其难得原因的方法。

3.2.1.1.2.2.1.1 Nature of the Freedoms and Advantages For the first, the nature of the freedoms and advantages are as stated in Resting the Mind in Repose:[a]

3.2.1.1.2.2.1.1 暇满的体性

第一，暇满的体性，如《心性休息》〔页注a〕所说：

To acquire a human body amounts to being just a human rebirth, a general human rebirth, or a precious human rebirth.

获得人身，可分为仅是人身、一般人身，以及珍贵人身。

Thus, as taught, generally there are three divisions concerning human rebirth. [For the first] to acquire a human body but have no inclination toward virtue and to then only accumulate nonvirtue is likened to those who live at the edge of civilization as barbarians. That amounts to being just a human existence. Then, there is the general category that involves being unable to practice the sacred dharma in a qualified way, so that life is squandered by distractions and conduct.

如是所教，人身一般分三类。〔第一，〕虽然获得人身，却无意向善，只积不善，如文明边缘的野蛮人；这只是具有人形的生存。其次，一般人身，是不能如法修持正法，因散乱与行为而虚度生命。

[a] sem nyid ngal so (sems nyid ngal gso); Longchen Rabjam

〔页注a〕sem nyid ngal so（sems nyid ngal gso）：龙钦饶绛著。 返回引用处：1 2

Among these, the latter is emphasized here; and for that, there are two categories: the freedoms and the advantages. First, for the freedoms, they include the explicit freedoms and the implicit freedoms that are subsequent to that.

这里着重最后一种。对此，分闲暇与圆满两类。首先，闲暇包括直接所说的闲暇，以及随后隐含的闲暇。

First, it is stated in the Gathering of Precious Qualities:

第一，《宝德集经》说：

Through perfectly pure morality, the eight states of nonfreedom endured by wanderers will be abandoned; and through that, freedom will always be discovered.

以圆满清净戒律，舍离流转者所受八无暇处，由此将恒得闲暇。

So, it is as taught. Freedom that is based on being exempt from the eight states of nonfreedom is as the Advice from a Spiritual Friend[a] states:

如是所教。免于八无暇处而有的闲暇，如《亲友书》〔页注a〕说：

Holding incorrect views; birth as an animal, preta,[b] or in the hells; without ever hearing the words of the Buddha and in a land with no dharma; as a barbarian; with faculties incomplete; or a as a long-life god-in any of these states of rebirth, there are the eight faults of lacking freedom. To be exempt from these states means that freedom has been acquired, so one must strive to avoid these reversed states of rebirth.

持邪见；生为旁生、饿鬼〔页注b〕或地狱众生；从未听闻佛语而生于无法之地；身为野蛮人；诸根不全；或生为长寿天——这些受生状态，构成八种无暇过失。免于这些状态，便是已得闲暇，所以必须努力避开这些相反的受生状态。

Thus, it is taught, and furthermore:

如是所教，又说：

The hells, pretas, animals, and long-life gods, barbarians and those with wrong view, no presence of Buddha, and faculties impaired are the eight states of nonfreedom.

地狱、饿鬼、旁生、长寿天、野蛮人、邪见者、无佛出世，以及诸根受损，是八无暇。

As it mentions, this includes taking rebirth in any of the three lower states, such as that of the hells, pretas, and animals. Saying "long-life gods" according to some textual sources includes the two types of gods: those without perception and those without form. Among these two, the latter is more commonly known. Nevertheless, among the god realms of the four places of concentration[56] in the place called Brhatphala that is far removed from civilization: at the moment rebirth is taken until death arrives, the movement of the conceptual mind and

如其中所说，包括生于地狱、饿鬼与旁生三恶趣中的任何一处。关于“长寿天”，一些典籍包括无想与无色两种天。其中后者更为人熟知。然而，在四禅〔尾注56〕天界中，名为广果天、远离文明的处所，从受生之时直到死亡，分别心及

[a] she tring (bshes spring, suhrllekha); Nagarjuna [b] yidak (yi dvags); deprived spirit

〔页注a〕she tring（bshes spring，suhṛllekha）：龙树著。 返回引用处：1 2

〔页注b〕yidak（yi dvags）：匮乏的精灵，即饿鬼。 返回引用处：1 2

In the [terma] commentary, it also tells us:

〔伏藏〕注释也告诉我们：

All long-life gods are distracted and constantly intoxicated by the sensual enjoyments that they experience, so the intention to enter dharma never occurs to them.

一切长寿天，皆散乱而恒常沉醉于所享受的感官欲乐，所以从不生起趣入佛法的意愿。

As taught, it also states in the Words that Describe the Eight States of Nonfreedom:[a]

如是所教，《八无暇语》〔页注a〕也说：

Just as it is taught that gods of the desire realm are always distracted by passion-based activities, those desire-realm gods also have very long lives.

正如教言说，欲界天恒常散乱于烦恼活动，这些欲界天的寿命也极长。

From the Accounts from the Ganachakra,[b] it says:

《会供之谈》〔页注b〕说：

How can it be possible for those with distracted minds to find happiness? With no control over the mind for even an instant, how can they abide in a state without distraction?

散乱心者，如何可能得到安乐？连一刹那也不能控制心，如何能安住于不散乱之境？

Thus, it is as taught. When the mind is constantly distracted, dharma will not be accomplished since there is departure from the contentment of restful mind.

如是所教。心若恒常散乱，就不能成办法，因为已远离寂静心的满足。

Having the freedom of not taking rebirth as a borderland barbarian where no dharma exists or with incorrect views-such as not believing in life after death, cause and result, or the Triple Gem; or rebirth in a place where Buddha has never come so the Buddha and his teachings are nonexistent; being disadvantaged with mental faculties impaired or handicapped as a mute -there is the freedom and opportunity to accomplish the dharma.

不生为无法边地的野蛮人，不持不信来世、因果或三宝等邪见；不生于佛从未降临、佛及其教法不存在之处；不处于心智能力受损或不能言语的不利状态——免于这些情形，就有修法的闲暇与机会。

Second, for the corresponding subsequent freedoms, Omniscient Longchenpa asserts that, although one may not be directly born in these eight states of nonfreedom, it is necessary to not be overcome by the nonfreedom of momentary [obstacles] and limiting conditions that take freedom away.

第二，相应而随后的闲暇。遍知龙钦巴主张，虽然未直接生于这八无暇处，仍必须不被暂时〔障碍〕及夺走闲暇的限制条件所造成的无暇压倒。

In the Precious Wish-Fulfilling Treasury,[c] it states:

《如意宝藏》〔页注c〕说：

Overcome by the tumultuous five poisons, being delusional, possessed by maras, being slothful, overflowing with negative karmic ripening, manipulated by others, wanting protection from fear, [and] being an

为汹涌五毒所制、迷乱、为魔所持、懈怠、恶业异熟充满、被他人操纵、欲求免于恐惧的保护，以及成为

[a] mi khom pa gyed kyi tam (mi khom pa brgyad kyi gtam, ashtäkshanakatha); Ashvaghosha [b] tsok kyi tam (tshogs kyi gtam, sambhäraparikathä) [c] yid zhin rinpoche'i dzöd (yid bzhin rin po che'i mdzod); Longchen Rabjam

〔页注a〕mi khom pa gyed kyi tam（mi khom pa brgyad kyi gtam，aṣṭākṣaṇakathā）：马鸣著。 返回引用处：1 2

〔页注b〕tsok kyi tam（tshogs kyi gtam，sambhāraparikathā）。 返回引用处：1 2

〔页注c〕yid zhin rinpoche'i dzöd（yid bzhin rin po che'i mdzod）：龙钦饶绛著。 返回引用处：1 2

So, as taught. In this case, given that the five passions are extremely coarse, the mind is constantly disturbed; it falls under the influence of negative companions, bringing on delusion. Being overcome by māras means to mistake the view and conduct and become involved with an incorrect path. Being slothful means to not show even the slightest interest or effort toward the spiritual path. Even if one tries, due to extreme negativity or illness, qualities will not develop. This is called "overflowing with negative karmic ripening" Being a servant or slave of others means to have no personal freedom; and wanting to be protected from fear of maras and harm-doers, as well as obsessing over this life's sustenance, means -although having entered the dharma -due to previous negative habits, going against the dharma. Being an artificial practitioner means to pretend to know dharma when that is not the case and to just pursue material gain and respect from others. These eight conditions will occur randomly and present obstacles to the accomplishment of dharma, so they are referred to as the limiting conditions of nonfreedom. Although a human rebirth has been acquired, it falls short of becoming a suitable vessel for dharma and the path that leads to liberation. Hence, by wasting that life's opportunity, the next rebirth is rendered unqualified.[57]

如是所教。这里，由于五烦恼极为粗重，心恒常动荡，落入恶友影响，带来迷乱。被魔所制，是见行错误，进入邪道。懈怠，是对修行道路连丝毫兴趣或努力也不表现。即使尝试，由于罪恶极重或疾病，功德也不能生起，这称为“恶业异熟充满”。作为他人的仆役或奴隶，意味着没有个人自由。欲求免于魔与作害者之恐惧的保护，以及执迷今生生计，是说虽然进入佛法，却因往昔恶习而违背佛法。虚假修行人，是并不懂佛法却佯装懂得，只追求财物与他人尊敬。这八种条件会不定时发生，阻碍成办法，所以称为无暇的限制条件。虽然已得人身，却未成为适合佛法与解脱道的法器。浪费此生机会，也使来世失去资格。〔尾注57〕

The quote continues:

引文又说：

Those with strong grasping will have manners that are extremely negative, be unafraid of samsara, lack any faith, engage with nonvirtue, show no interest in dharma, and have degenerate vows and samaya. Those are the eight states of nonfreedom that separate one from the path. Distancing one from the dharma, the torch of liberation is gradually extinguished.

执著强烈者，行为极恶，不怖轮回，毫无信心，行持不善，无意于法，戒律与三昧耶败坏。这是使人脱离道的八种无暇。远离佛法，解脱之炬渐渐熄灭。

Thus, this refers to being bound by strong fixation and attachment to this life's wealth, family members, and the like and having basic human nature that is SO distasteful that there is absolutely no potential to make spiritual progress. With no sense of fear or even slight trepidation toward the suffering of this life and the faults of saṃsāra- although having heard of the qualities of the Triple Gem and virtuous spiritual guides- one lacks any faith whatsoever. Engaging only in nonvirtue through body, speech, and mind; having no inspiration toward the holy dharma much like the reaction a dog has when grass is placed before him; allowing the prātimokṣa and bodhisattva vows to degenerate; and entering the door of Secret Mantra and then opposing the root guru and vajra family members so

这指被对今生财富、亲属等的强烈执著与贪恋束缚；基本人格如此恶劣，以至毫无修行进步的可能；对今生痛苦及轮回过患，没有恐惧甚至丝毫不安；虽然听过三宝与善知识的功德，却全无信心；身语意唯行不善；对正法毫无向往，犹如把草放在狗面前；使别解脱戒与菩萨戒退失；以及进入秘密真言之门后，又违逆根本上师与金刚亲属，以致

Secondly, the ten advantages are as follows: birth as a human, in a central land, with faculties complete, without reversed karma, with faith in the objects of refuge, at a time when the Buddha has come and the dharma is taught, the presence of the doctrine, as well as the presence of followers and loving, compassionate guides. Thus, taking rebirth as a human being means having the capacity to speak and understand the meaning of words. Concerning being born in a central land according to geography, this refers to the place that represents the heart of enlightenment where all buddhas of this excellent kalpa have and will enlighten, namely, Bodhgayä, India.[a] From that as the center, to the east there is a mikhari,[b] or the Sugar Cane Forest. To the south is a great river called Deva with abundant grassy reeds; to the west are two towns of rshis called Kawa and Nyewa'i Kawa;[c][58] and to the north is an ishera,[d] which means grassy hill. It is taught in the Vinaya[e] teachings that anything between these landmarks is referred to "the central land", whereas anything outside of them is considered to be a borderland.

第二，十圆满如下：生而为人，生于中土，诸根具足，无颠倒业，对皈依境有信心，生于佛已出世、正法已说之时，教法住世，有随学者，以及有具慈悲的导师。生而为人，是具备说话与理解词义的能力。关于生于中土，从地理而言，指贤劫一切佛已经并将觉悟之处，代表菩提心脏的地方，即印度菩提伽耶〔页注a〕。以此为中心，东方有米卡日〔页注b〕，即甘蔗林；南方是名为提婆、遍长草苇的大河；西方是两座仙人城，名为卡瓦与涅瓦卡瓦〔页注c〕〔尾注58〕；北方是伊舍拉〔页注d〕，意为草丘。律藏〔页注e〕教导，这些地标以内，称为“中土”；其外则为边地。

To explain this from the perspective of the dharma as described by Arya Asanga, saying "center" refers to wherever there are the four aspects of the retinue, namely, a male and female fully ordained bhikshu-bhikshuni and a male a and female lay Buddhist upāsaka-upāsikā.[f] Any place other than where these four reside is considered to be a borderland. Even here in Tibet, given that of the principal of the four members of the retinue, the male bhikshu exists and the sacred dharma has been propagated, [Tibet] can also be considered : central land.

从佛法角度，依圣无著的说明，“中”指具足四众眷属之处，即具足戒的比丘、比丘尼，以及在家男女佛弟子优婆塞、优婆夷〔页注f〕。除此四众所在之处，其余皆视为边地。即使在西藏，由于四众中主要的比丘存在，而且正法已弘扬，〔西藏〕也可视为中土。

"Having complete faculties" refers to the visual consciousness and the rest. "Not having reversed karma" means having no intentional engagement with the weightiest karmas, such as the five heinous nonvirtues, and never forcing others to commit them. This is indicative. Yet according to the instructions of the masters: if whatever activity is engaged in is only for the sake of this life, in truth that is considered to be reversed karma. No matter what work one engages in, if it is solely for this life's gain, it said in the oral instructions of the masters that that is considered to be reversed karma. In the [terma] commentary, it states that

“诸根具足”，指眼识等。“无颠倒业”，是从不故意造作五无间罪等极重恶业，也不强迫他人造作。这是举例说明。但依诸师教授，若所作的一切活动，都只是为了今生，实际上即视为颠倒业。无论从事何种工作，若仅为此生利益，诸师口诀说，这就是颠倒业。〔伏藏〕注释说，

[a] Dorje Den (rdo rje gdan); Vajrasana [b] mi kha ri [c] ka ba and nye ba'i ka ba; Pillar and Proximate Pillar [d] i she ra [e] dül wa lung ('dul ba lung), vinayapitaka [f] genyen and genyenma (dge bsnyen and dge bsnyen ma); male and female lay practitioners

〔页注a〕Dorje Den（rdo rje gdan）：金刚座。 返回引用处：1 2

〔页注b〕mi kha ri。 返回引用处：1 2

〔页注c〕ka ba 与 nye ba'i ka ba：柱与近柱。 返回引用处：1 2

〔页注d〕i she ra。 返回引用处：1 2

〔页注e〕dül wa lung（'dul ba lung），vinayapiṭaka：律藏。 返回引用处：1 2

〔页注f〕genyen 与 genyenma（dge bsnyen 与 dge bsnyen ma）：在家男女修行者。 返回引用处：1 2

That the perfected Buddha came into this world, the dharma was revealed for the welfare of the objects to tame by turning the wheel of dharma, the doctrine has not declined but endures, there are followers, there is the opportunity to encounter loving and compassionate spiritual guides who are concerned about the welfare of others, as well as patrons of the dharma, are the five that afford the conducive circumstances for accomplishing the dharma. Since these five are circumstantial and act as conditional aspects for dharma practice, they are referred to as "circumstantial advantages". In these ways, the qualities of the ten advantages are present.

圆满佛陀已降临此世；为利益所化，通过转法轮开示佛法；教法未衰败而仍住世；有随学者；有机会遇到关心他利、具慈悲的善知识，以及佛法施主——这五种提供成办法的顺缘。由于它们依赖外在情势，作为修法的助缘，所以称为“他圆满”。如此，十圆满的功德即已具足。

3.2.1.1.2.2.1.2 Manner in which Acquiring Them Is So Meaningful Second, the way of contemplating how significant it is to acquire these is as follows. In dependence upon the body as a support, the way one gains the potential to fulfill both temporary and ultimate aims is as it states in the Bodhicharyāvatāra:

3.2.1.1.2.2.1.2 获得暇满意义重大的方式

第二，思惟获得暇满何等重要的方法如下。以身体为所依，如何获得实现暂时与究竟目标的能力，如《入菩萨行论》说：

This human life so difficult to acquire, once an individual attains something so meaningful…

此人身极难获得，一旦个人得到如此有意义之物……

So, it is. In dependence upon this if one strives to practice dharma correctly, then- like boarding a great vessel there is the potential to cross over this ocean of suffering. The quote continues:

如是。依此而努力如法修行，就像登上一艘大船，便有能力越过这苦海。引文又说：

By relying upon the vessel of a human body, one will traverse the great ocean of suffering. Given that this vessel will be difficult to acquire again, deluded ones must not sleep at such a crucial time.

依靠人身之船，将渡越广大苦海。此船以后难得，愚人不应在如此关键时刻沉睡。

So, it is as taught. Even temporarily, this is extremely significant as we are told in Resting the Mind in Repose:

如是所教。即使就暂时而言，这也极其重要，如《心性休息》告诉我们：

Here, as momentous as having seen the Buddha, hearing the dharma, and accomplishing it, this is significant for this life and the resultant future lifetimes since they too will depend upon this body of freedoms and advantages. Meditate repeatedly in a state of great joy.

此处，如见佛、闻法与成办法这般重大，此身对今生与作为其果的未来诸生都有意义，因为它们也依赖这暇满之身。应于大欢喜中反复观修。

Thus, having met and witnessed the guide Lord Buddha and the gurus who are the virtuous spiritual companions, hearing the dharma from them, and practicing that meaning, there is the potential for accomplishment meaning there is the potential for this to make a significant impact in that life. Later, having strived in the causes for happiness, those results will mature to bring well-being.

遇见并瞻仰导师佛陀与身为善知识的上师，从他们听闻佛法，修持其义，就有成办之可能，也就是能使此生获得重大意义。随后，努力于快乐之因，其果将成熟，带来安乐。

That the ultimate state of buddhahood can be accomplished is as the quote continues:

究竟佛果能够成办，如引文继续所说：

Principal among human beings in the world, including gods, all protectors surrounded by hearers, solitary realizers, and heirs- although having attained the state of deathless ambrosia-by acquiring a precious supreme human rebirth, the freedoms and advantages are praised by saying "this body surpasses even that of the gods".

世间人中乃至天中的尊主，一切怙主为声闻、独觉及佛子围绕；虽已获得无死甘露之境，却以获得最胜珍贵人身，赞叹暇满，称“此身胜过天身”。

Thus, this refers to having the potential to attain the state of a buddha surrounded by host of bodhisattvas, shravakas, and pratyekas.

这指有能力获得为菩萨、声闻与缘觉众所围绕的佛果。

This becomes an exceptional support for the path of the great vehicle, as the Letter to a Disciple[a] states:

此身成为大乘道的殊胜所依，如《弟子书》〔页注a〕说：

As the support for the path of the tathāgatas that guide all beings on their way, just what is this human body with its exceptional mental capacity? A path such as this will not be discovered even by gods, nāgas, asuras,[b] garudas, vidyadharas, kinnaras[c][59] or Mahoraga python.[d][60]

作为引导一切众生前行之如来道的所依，这具殊胜心力的人身，究竟是什么？这样的道，即使天、龙、阿修罗〔页注b〕、迦楼罗、持明、紧那罗〔页注c〕〔尾注59〕，或摩睺罗伽巨蟒〔页注d〕〔尾注60〕，也不能发现。

So, in order to traverse to the state of the tathāgatas, this is the vessel that supports the entirety of bodhisattva conduct, such as generosity and the rest. With this support, there exists the strength of mind to swiftly transport all sentient beings without exception to the state of buddhahood by oneself alone. An exceptional support such as this human body that can give rise to the path of bodhichitta is said to be otherwise nonexistent even among the bodies of gods, nāgas, and the rest.

因此，为到达如来境界，这是承载布施等全部菩萨行的器皿。依此，具足单凭自己一人，就迅速将一切众生无余运送至佛果的心力。能使菩提心道生起的这种殊胜所依——人身——据说即使在天、龙等身中，也别无所有。

In Resting the Mind in Repose, it states:

《心性休息》说：

The wisdom ground that sees the truth of the nonconceptual state is, among gods and humans, easy to discover through the support of a

见无分别境界真谛的智慧地，在天与人中，以

[a] lob tring (slob spring); Chandragomin [b] lhama yin (lha ma yin); titans or demigods [c] mi'am chi (mi am ci, drumakinnararäja) [d] to che (lto' phye, uragadhipatih)

〔页注a〕lob tring（slob spring）：月官著。 返回引用处：1 2

〔页注b〕lhama yin（lha ma yin）：泰坦或半神，即阿修罗。 返回引用处：1 2

〔页注c〕mi'am chi（mi'am ci，drumakinnararāja）。 返回引用处：1 2

〔页注d〕to che（lto 'phye，uragādhipatiḥ）。 返回引用处：1 2

Thus, through the support of a human rebirth, it is even easy to directly realize the truth of nonconceptual wisdom. In the past, there have been some desirerealm gods who have done so based on their strong habit of having previously cleansed on the path with a human body as a support. Although [that rebirth] may be an acceptable vessel through which to see the true nature, it is still impossible to initially attain the path of an arya while in the support of a higher godrealm form.

以人身为所依，甚至容易直接证悟无分别智慧之谛。过去，一些欲界天曾如此成办，依靠的是以前以人身为所依、于道上净治的强大习气。虽然〔这种受生〕可能是见实性的合适法器，但以更高天界之身为所依，仍不可能最初获得圣者道。

As mainly described earlier, the desire-realm gods exist in a state of nonfreedom. Hence, humans are superior when it comes to a support that will accomplish the path. In the Tantra of the Emergence of Chakrasamvara, it states:

如前主要所述，欲界天处于无暇状态。因此，作为能成办道的所依，人更为殊胜。《胜乐生起续》说：

The inhabitants of the three continents may fully enjoy great wealth, yet with no other consideration they also have no intelligence so are unable to determine the difference between futility and the alternatives.

三洲居民虽然可充分享受巨大财富，却没有其他考虑，也缺乏智慧，不能辨别无益之事与其他选择。

Thus, and the quote continues:

引文又说：

Humans of Jambudvipa are born through karma, so that place is known to be dependent upon karma.

赡部洲人由业受生，所以此处称为依业之地。

Thus, but other continents are places dependent upon wealth. Since Uttarakuru[a] is in particular a place dependent upon negative fruition, it is an unsuitable environment to support the prātimokṣa vows and the seeing of truth. Compared to the inhabitants of Jambudvipa, the inhabitants on other continents lack virtue and intelligence and are hence dull-minded and without discerning prajñā that specifically identifies meanings. On the other hand, the inhabitants of Jambudvipa who are born through previous karmic deeds have great powers in their lives to accumulate karma, which is why that continent is based on karmic interdependency. Compared to other continents, this support is superior; so when it comes time for the gods to die, they often pray to be reborn in the human realm. This [human rebirth] is especially extolled as the support for the vehicle of Secret Mantra Vajrayana.

其他洲，则是依财富之地。尤其北俱卢洲〔页注a〕是依恶果之地，不适合作为别解脱戒与见谛的环境。相比赡部洲居民，其他洲居民缺乏善德与智慧，因此心智迟钝，没有具体辨别意义的观察般若。另一方面，赡部洲居民由往昔业行而生，今生有强大的积业能力，因此此洲以业的缘起为基础。相比其他洲，这一所依更为殊胜；所以天人临终时，往往祈愿生于人间。此〔人身〕尤其被赞为秘密真言金刚乘之所依。

In the tantras, it states:

续中说：

[a] Draminyen (sgra mi snyan); Ominous Sound

〔页注a〕Draminyen（sgra mi snyan）：不祥之声。 返回引用处：1 2

Thus, it is as taught.

如是所教。

Concerning that, Ārya Pawo[a] has said:

关于这一点，圣勇〔页注a〕说：

When a support such as this is obtained, it produces the seeds that transcend saṃsāra. The supreme seed of glorious awakening even surpasses wish-fulfilling gem. Since all humans have this stream of qualities, who would let this go to waste?

获得这样的所依，就能产生超越轮回的种子。吉祥觉悟的最胜种子，甚至超越如意宝。所有人皆具此功德之流，谁会让它虚度？

Thus, it is as taught. This human body produces the seeds of liberation that transcend samsara and generate the causes for the glory of awakening and the qualities of perfect enlightenment. Since this is so significant as a support from which unceasing qualities emerge in this life, extract the essence without allowing this to be wasted.

如是所教。此人身产生超越轮回的解脱种子，生起觉悟荣耀与圆满正觉功德之因。作为此生源源生起功德的所依，它如此重要，应当摄取其精华，不使虚度。

3.2.1.1.2.2.1.3 Reasons Why They Are So Difficult to Acquire Third, the explanation concerning the reasons they [i.e., the freedoms and advantages] are so difficult to acquire has three: from the perspective of cause, from the perspective of analogy, and from the perspective of nature.

3.2.1.1.2.2.1.3 暇满难得的原因

第三，解释〔暇满〕难得的原因，分为三：从因而言，从譬喻而言，以及从体性而言。

First, in the Entering the Middle Way,[b] it states:

第一，《入中论》〔页注b〕说：

The cause of higher rebirth is not other than morality.

善趣之因，唯是戒律。

So, it is necessary to guard at least one category of vows in order to obtain rebirth based on the well-being of the higher states of gods and humans. Especially, to obtain the support of a precious human rebirth, it is as stated by the Bhagavan in the sutras:

因此，为获得天人善趣安乐的受生，至少必须守护一类戒律。尤其为获得珍贵人身这一所依，薄伽梵在经中说：

Whoever expresses generosity will have great abundance. Whoever maintains the morality of vows will take rebirth in the higher realms.

行布施者，将有大丰盛；守持戒律者，将生于善趣。

Thus, he taught. In the Jewel Garland, it states:

他如是教。《宝鬘论》说：

Through generosity, there will be abundance; and through morality, there will be happiness.

由布施而有丰盛，由持戒而有安乐。

[a] slob dpon dpa' bo [b] üma la jug pa (dbu ma la 'jug pa, madhyamakavatara); Chandrakirti

〔页注a〕slob dpon dpa' bo：圣勇论师。 返回引用处：1 2

〔页注b〕üma la jug pa（dbu ma la 'jug pa，madhyamakāvatāra）：月称著。 返回引用处：1 2

Thus, as mentioned, although it is necessary to guard pure morality as the basis, it is rare to actually encounter someone who strives in expressing generosity and the other paramitäs while supported with pure aspirations as the contributing, connecting force. It is also difficult for those who dwell in the three lower realms to even consider giving rise to virtuous thoughts. Gods are distracted by samadhi and the pleasures of desire; and even among humans, the places where dharma flourishes compared to where it does not are hard to find. Even if rebirth is taken in a place where dharma flourishes, it is unusual to encounter anyone who is practicing dharma in qualified way. Among humans, it is exceedingly uncommon to encounter someone who is actively accumulating the causes for a human rebirth, such as keeping pure morality. In the Four-Hundred Stanzas,[a] it states:

如上所述，虽必须以守护清净戒律为基础，但真正遇到努力布施、修持其他波罗蜜多，并以清净愿作为助缘与联系力量的人，实属罕见。住于三恶趣者，连想到生起善念都很困难。天人散乱于三摩地与欲乐；即使在人间，相比佛法不兴盛之处，佛法兴盛之处也难寻。即使生于佛法兴盛之地，遇到如法修行者也不寻常。在人类中，遇到正在积极积集人身之因，例如守清净戒的人，极其罕见。《四百颂》〔页注a〕说：

Most humans take hold of a less-than-sacred direction; and as a result, most ordinary individuals are certain to take rebirth in the lower realms.

多数人把持非圣的方向，因此，多数凡夫必定生于恶趣。

Thus, most ordinary humans are actively pursuing a negative karmic direction that is less than sacred, accumulating the causes for the lower realms. Even now if we were to examine this, ordinary folks are busy taking lives, stealing, lying, and tricking others, engaged only in nonvirtuous activities. Even those who pride themselves on being followers of the victors are engaged in conduct that is contradictory to what they promised to uphold. Utilizing offerings given for the dead and the living, no matter the individual, they are only trying to pursue happiness for this life alone. Having attachment and aversion toward family versus enemies, they persist in nonvirtuous deeds. Especially, when examining any of one's own intentions and actions: since most everything leads to nonvirtue and the law of cause and result is inevitable, there is no choice but to take lower rebirth in the end. In these cases, human rebirth is no longer an option.

大多数凡人，正在积极追逐非圣的恶业方向，积聚恶趣之因。即使现在观察，普通人也忙于杀生、偷盗、说谎、欺骗，只从事不善活动。即使那些以追随诸佛自豪的人，其行为也与承诺持守之事相违。受用为亡者与生者所献的供养，不论是谁，都只是追求今生的快乐。对亲属与怨敌分别贪嗔，坚持不善行为。尤其检视自己的任何意乐与行动，由于绝大部分趋向不善，而因果法则必然不虚，最终便不得不受生恶趣。在这些情况下，人身不再是可能的选择。

In the Bodhicharyävatara, it states:

《入菩萨行论》说：

Through this conduct of mine, not even human body will be acquired. If a human life is not attained, then there will only be negativity and no virtue. When the time arrives for a fortunate one to accumulate virtue: if he does not do so and once he is deluded by the suffering of lower realms, what can be then done? If he does not engage in virtue and only accumulates the opposite, for one-hundred eons of time not even the sound of higher rebirth's happiness will be heard.

依我这般行为，连人身也不能获得。若不得人身，便只有恶而无善。有缘者积善的时机到来时，若不如此做，后来被恶趣之苦迷乱，还能怎么办？若不行善，唯积其反面，则百劫之中，连善趣安乐之声也听不到。

Thus, and the quote continues:

引文又说：

[a] üma zhi gya pa (dbu ma bzhi brgya pa, catuhshataka); Aryadeva

〔页注a〕üma zhi gya pa（dbu ma bzhi brgya pa，catuḥśataka）：圣天著。 返回引用处：1 2

Thus, if virtue is not accumulated at present: once lower rebirth is takensince there will be perpetual delusion and suffering there will be no method to obtain higher states of happiness. Concerning disrespecting a bodhisattva, abandoning the dharma, and so forth: even at the moment such thoughts may occur, that nonvirtue can send one to the hells for an eon. Since that is the case and considering all the unpurified nonvirtue accumulated in one's mind stream from beginningless time, one will be flung to the lower realms where the happiness of higher realms will be obsolete.

因此，若现在不积善，一旦生于恶趣，由于恒常迷乱、受苦，就没有获得善趣安乐的方法。关于不敬菩萨、舍弃佛法等，甚至这些念头生起的一刻，其不善就能把人送入地狱一劫。既然如此，思量无始以来心相续中所积、尚未净除的一切不善，自己将被抛入恶趣，善趣安乐便无从谈起。

Second are the difficulties given from the standpoint of analogy. It states in Nagarjuna's Advice from a Spiritual Friend:

第二，从譬喻角度说明难得。龙树的《亲友书》说：

The odds of taking rebirth as a human compared to an animal are as slight as the chances that a sea tortoise would surface with its head through a yoke that is bobbing randomly on the ocean's surface. Hence, humans with dignity will take care to reap the fruition of their life through dharma practice.

相比生为旁生，生而为人的机会，就像海龟浮出时，头恰穿过海面上随意漂荡的轭孔一样微小。因此，有尊严的人，应谨慎地通过修法摄取生命之果。

Thus, and from the Transmission on Perfectly Correct Truth,[a] it states:

《圆满正真教传》〔页注a〕说：

O Bhikshus! For example, when this great earth becomes a vast ocean- like a yoke tossed around on its surface by the wind-a blind tortoise comes up every one-hundred years to catch breath. What do you think, bhikshus? Is it likely that the tortoise will surface with its neck through the yoke? They replied, "O Bhagavan, no it is not." The Bhagavan continued, “Bhikshus! Just like that analogy, this precious human rebirth is extremely difficult to obtain."

诸比丘！譬如此大地成为广阔海洋，一只轭随风漂荡于海面，一只盲龟每百年上浮一次换气。比丘们，你们怎么看？盲龟浮出时，颈部穿过轭孔，可能吗？他们回答：“薄伽梵，不，不可能。”薄伽梵继续说：“比丘们！就如这一譬喻，珍贵人身极难获得。”

This is similarly stated in the sutra called Gathering of Flowers,[b] as well as in the sutra of Ananda Entering the Womb:[c][61]

名为《集花经》〔页注b〕的经典，也有类似说明，《阿难入胎经》〔页注c〕〔尾注61〕也说：

For example, if a four-fingerbreadth length needle is standing upright and one tosses handful of mustard seeds over it, the chances of a single

譬如竖起一根四指宽长的针，向上撒一把芥子，其中一粒

[a] yang dag par den pa'i lung (yang dag par ldan pa'i lung) [b] metog tsok kyi do (me tog tshogs kyi mdo) [c] gawo ngal jug gi do (dga' bo mngal 'jug gi mdo, garbhävakräntisütra)

〔页注a〕yang dag par den pa'i lung（yang dag par ldan pa'i lung）。 返回引用处：1 2

〔页注b〕metog tsok kyi do（me tog tshogs kyi mdo）。 返回引用处：1 2

〔页注c〕gawo ngal jug gi do（dga' bo mngal 'jug gi mdo，garbhāvakrāntisūtra）。 返回引用处：1 2

Third is the difficulty of acquiring this [human rebirth] from the perspective of nature. Compared to the divergent classes of the lower realms, this precious human rebirth is difficult to obtain. In the sütras, it states:

第三，从体性而言，此〔人身〕难得。相比恶趣的众多种类，珍贵人身难以获得。经中说：

The number of beings who find [a precious human rebirth] are likened to the amount [of beings] that would fit on the wheel of a chariot, compared to those in the hell realms being like the numbers of dust particles on the vast earth. The numbers of pretas are like snowflakes in a blizzard, whereas animals in comparison are like the numbers of grains in a beer barrel.

获得〔珍贵人身〕的众生数量，如同车轮上可容纳的〔众生〕数量；相比之下，地狱众生如广大地上的尘埃。饿鬼数量如暴风雪中的雪片，而旁生相较如酒桶中的谷粒。

So, it is taught. It also states in the Vinaya:[a][62]

如是所教。律藏〔页注a〕〔尾注62〕也说：

From the history of both of Ananda's nephews, it says that -once leaving the lower realms- the numbers of beings who return there again are equal to the particles of dust on the vast earth. The numbers of beings who leave there and then take higher rebirth are as many as the dust particles on the fingertips of the enlightened Buddha. Once transferring from higher realms of gods and humans, the number of beings who then take rebirth in the lower realms are like the dust particles on every inch of the earth without exception. Once transferring from either of those places, the number of beings who are reborn in the higher realms again is likened to the dust at the tip of Buddha's finger.

阿难两位侄子的故事说，离开恶趣以后，再返回其中的众生，数量如大地尘埃；离开那里而生于善趣者，数量如佛陀指尖的尘埃。从天人善趣迁离后，生于恶趣的众生，数量如无余大地每一寸上的尘埃；从这两处之一迁离后，再生善趣者，数量如佛指尖尘埃。

So, it states. Concerning that which we can actually see, there are many more animals than there are human beings; and among animals, the lowest states include birds that outnumber many other species. More so, there are insects that outnumber the rest. For example, in the summertime on pile of horse manure or in puddle of water, the numbers of insects are countless. In comparison, human rebirth is difficult to obtain. Padampa [Sangye] said:

如是所说。就我们实际可见而言，动物远多于人；在动物中，较低的状态包括鸟类，其数量超过许多其他物种。更进一步，昆虫数量又超过其余种类。例如，夏季一堆马粪或一汪水中，昆虫不可胜数。相比之下，人身难得。帕当巴〔桑杰〕说：

Generally, when just looking at the forms of sentient beings, it seems almost impossible to attain the precious human body. Especially when

一般而言，仅看众生的形态，获得珍贵人身似乎近乎不可能。尤其

[a] lung zhi (lung gzhi, caturagama)

〔页注a〕lung zhi（lung gzhi，caturāgama）。 返回引用处：1 2

Thus, it is as taught. Comparing the parallel classes of beings in the higher realms, humans are rarer than others. Among humans, those who meet the dharma are even less; and among them, those who practice in a qualified way are even fewer. For instance, among the millions of people who reside in the most populated cities in China, it is rare to find someone who has a human body that is being used to practice dharma according to the teachings. Not only that, it is rare to find those who engage in virtue versus nonvirtue and are actually interested in doing so. Hence, a precious human body is truly difficult to acquire. Therefore, having acquired a support that is so challenging to obtain, it is completely unacceptable to then use this for accumulating negative karma.

如是所教。比较善趣中相应的众生类别，人类比其他类别更稀少；在人类中，遇到佛法者更少；其中如法修持者又更少。例如，在中国人口最稠密的城市中，数百万人之中，很难找到一个把人身用于依教修法的人。不仅如此，真正乐于行善而不行恶者，也很罕见。因此，珍贵人身确实难得。既然获得如此难得的所依，再用它积集恶业，绝不可取。

In Advice from a Spiritual Friend, it states:

《亲友书》说：

Whoever uses a golden vessel studded with gems to store filthy substances is senseless. Worse than that, whoever has obtained a human rebirth and uses it to accumulate negative karma is extremely senseless.

用镶宝金器盛放污秽物，是愚蠢的；更甚于此，已经获得人身，却用它积集恶业，是极其愚蠢的。

Thus, and in the Bodhicharyavatara, it states:

《入菩萨行论》说：

Having found freedom such as this: if I do not familiarize with virtue, then there is nothing more deceptive or misguided than that.

获得如此闲暇，若我不熟习善法，再没有比这更自欺、更迷失的事。

Thus, it is as taught. So then, when everything is conducive and there is freedom at hand, it is necessary to work hard to attain rebirth in higher realms and avoid falling to the lower realms once again. In Entering the Middle Way, it states:

如是所教。因此，一切顺缘具足，闲暇在手之时，必须努力获得善趣，避免再堕恶趣。《入中论》说：

When there is freedom and circumstances are conducive: if one does not take hold of that, then once having fallen into the ravine of circumstantial influences, in the future who will get this chance again?

闲暇具足、顺缘相应时，若不把握，一旦落入受制于因缘的险谷，未来谁还能得到这样的机会？

Thus, now at this time if nothing is done to prevent falling into the ravine of the lower realms: later once one falls and is under the influence of circumstances, at that time it is unlikely someone will come along to lead you out of there to the higher realms.

因此，现在若不采取措施防止堕入恶趣险谷，后来一旦堕入而受制于因缘，那时不大可能有人前来，将你从那里引向善趣。

Whenever the great spiritual master Geshe Chan Ngawa[a] was about to enter meditation, he would recite these verses and then enter meditation. If we too can bring the meaning of this to our minds, we will come to know something

每当大善知识格西前阿瓦

[a] dge bshes spyan snga ba; Kadampa master, 1038-1103

〔页注a〕准备入定时，都会诵这些偈，再入禅修。若我们也能将此义带入心中，就会了知某件 返回引用处：1

〔页注a〕dge bshes spyan snga ba：噶当派大师，1038–1103年。

The fully endowed precious human rebirth is very difficult to acquire. Since it will be so in the future, make this opportunity meaningful through diligent practice.

圆满具足的珍贵人身极难获得。未来亦将如此，故应精勤修持，使此机会有意义。

Thus as taught, being diligent in practice, one must render this human rebirth meaningful.

如是所教，应精勤修持，使此人身有意义。

It also states in the Sütra of the Ten Wheels of Kshitigarbha:[a]

《地藏十轮经》〔页注a〕也说：

With this state of leisure where eight states of nonfreedom have been abandoned and the torch of dharma burns: through the conduct of the great individual, the result should be attained.

在舍离八无暇的闲暇之境，正法火炬燃烧时，应以上士之行，获得其果。

Thus, in order to skillfully extract the essence of this precious rebirth while it is possessed and the torch of sacred dharma is present, one must strive to practice the path of the great vehicle and cultivate diligence toward that. In the terma commentary, it states:

因此，拥有这珍贵人身、正法火炬现前时，为善巧摄取其精华，必须努力修习大乘道，并培养精进。伏藏注释说：

Since the present human body replete with eighteen freedoms and endowments is the result of previously accumulated excellent virtue, consider that -if this is not made meaningful now-once this previous result of virtue is exhausted, there will not be another opportunity to obtain happiness after that. Thinking in this way, make certain that the three doors engage in virtue.

现在具足十八暇满的人身，是过去积集殊胜善业之果。应思惟，若现在不使其有意义，一旦往昔善果耗尽，此后就再无获得安乐的机会。如此思惟，务必令三门行善。

Thus, it is as taught.

如是所教。

As the support that possesses the qualities of the precious freedoms and advantages, this body is highly praised as more exalted than that of a divine being. And finding this is more meaningful than discovering a wish-fulfilling jewel. Thus extract the essence in this life since in the future it will be difficult to acquire again.

作为具备珍贵暇满功德的所依， 此身备受赞叹，胜过天人之身。 得此人身，比发现如意宝更有意义。 因此应于此生摄取精华，未来再得甚难。

Thus, these verses summarize the section.

以上偈颂总结本节。

[a] sa nying khor lo chupa (sa snying 'khor lo bcu pa); a section of the Sutra of Kshitigarbha

〔页注a〕sa nying khor lo chupa（sa snying 'khor lo bcu pa）：《地藏经》的一部分。 返回引用处：1 2