English
Reflecting on the scriptures and meditating on the difficult-to-obtain Dharma is like this: Imagine the entire world transforming into one vast ocean. On this ocean floats a yoke with a single hole, drifting in all directions. In the ocean, there is a blind turtle that surfaces once every hundred years. It is extremely difficult for this blind turtle's neck to fit into the hole of the yoke. Why? Because the turtle is blind, the yoke has only one hole, the ocean is vast and boundless, the yoke is uncertain where the wind will carry it, and it only appears once every hundred years. In reality, obtaining a human body from the lower realms is even more difficult than this, as mentioned before. Three points for contemplation. If the quick guide is divided, these three should be combined into one. The Bhagavan said: 'Like a yoke adrift in the vast ocean, and a blind turtle's neck fitting into the hole, obtaining a human existence is extremely rare.' That's how it is. Now, let's continue with the remaining explanation. In such a rare time, one must practice a pure Dharma. If it is not done now, there is no certainty of obtaining leisure and opportunity later. 'If you do not accomplish benefit in this life, how will you attain true prosperity in the future?' And, 'The appearance of the Tathagata, having faith and obtaining a human body, and the opportunity to do good, when will such rare things be obtained?' That's how it is. Even if the goals of this life are not achieved, they become insignificant and ultimately meaningless. Even if pursuing the desires of this life, there is no certainty of achieving them. If one practices pure Dharma, one can also achieve the goals of this life. If one abandons this life and practices single-mindedly, happiness, well-being, and fame will arise effortlessly. Even if one does not achieve pure Dharma in this life, but because one has not committed evil, one will not be born into the lower realms. If one does a little good, one can obtain a human body, and then practice Dharma at that time. If one thinks like this, even if one has not committed evil in this life, the karma accumulated from beginningless time will now cause one to be born in hell. Indeed, one has also accumulated countless sins, so how can one be certain of not being born into the lower realms? Even a sin committed in a single moment can cause one to dwell in the Avici hell for countless eons. What need is there to mention the sins accumulated from beginningless samsara, how can one guarantee not falling into the lower realms?' That's how it is. If one has not practiced pure Dharma, merely relying on the superficial Dharma learned in this life, there is no certainty of obtaining a human body.
Chinese
像我这样的行为，连人身都得不到，这样说的。如果生于恶道，就没有修法的机会。什么时候有行善的福分，却没有行善，恶道的痛苦完全愚昧，那时我有什么用呢？这样说的。那样解脱也很困难，那时只能感受痛苦。那只是解脱的名字改变了，像这样感受痛苦的时候，其他罪恶更加增长，这样说的。即使变成了人，如果认为能被佛的慈悲所摄受而迅速解脱，但自己因为恶业，以前也没有成为被慈悲摄受的对象，现在又不断地造恶业，就不会成为被摄受的对象。利益一切众生的佛陀无数次涅槃，我因为自己的过错，没有成为被救度的对象，现在仍然这样做，一次又一次地这样做，将感受恶趣、疾病、死亡、断截和破坏等痛苦，这样说的。因此，虚度暇满人身的人，是愚蠢和被欺骗的代表。得到这样暇满的人身之后，我却没有行善，没有比这更被欺骗的了，没有比这更愚昧的了，这样说的。因此，不要让这个暇满人身被懒惰和散乱所控制，必须日夜精进修法。如果不日夜精进，我的痛苦什么时候才能结束？这样说的。如果不精进修自己的法，就没有其他获得解脱的方法，这样说的。那么，生起暇满难得的修证的量是多少呢？就像善知识面前的尊者一样，他从不睡觉，一直精进修持。格西瑜伽士说，小时候如果不稍微睡一会儿，身体就有崩溃的危险。那就是榜样，一想到暇满难得，就说连睡觉的时间都没有。对此，无著菩萨说，这非常合理。像他这样的人是绝无仅有的，我们连他的一点都做不到。据说他做了九亿次不动佛的念修，他说一生中都没有睡过觉。如果认为没有得到暇满难得就足够了，第二是死亡无常。
English
With actions like mine, even a human body will not be obtained, so it is said. If one is born in the lower realms, there is no opportunity to practice Dharma. When one has the fortune to engage in virtuous conduct, but I have not done any good, the suffering of the lower realms is completely ignorant, what use will I be then? So it is said. Then liberation is also difficult, at that time one will only experience suffering. That is just the name of liberation changed, like this while experiencing suffering, other sins greatly increase, so it is said. Even if one becomes a human being, if one thinks that one can be quickly liberated by being held by the compassion of the Buddha, but because of one's own bad karma, one has not been the object of compassion before, and now one continues to create bad karma without interruption, one will not become the object. Although countless Buddhas who benefit all sentient beings have passed away, I have not become an object of healing because of my own faults. If I continue to do so, again and again, I will experience suffering such as bad migrations, disease, death, cutting, and destruction, so it is said. Therefore, those who waste their leisure and endowment are great representatives of foolishness and deception. Having obtained such leisure, if I do not take a step towards virtue, there is no greater deception than this, and there is no greater ignorance than this, so it is said. Therefore, this leisure and endowment should not be controlled by laziness and distraction, but one must strive in the Dharma day and night. If one does not strive day and night, when will my suffering end? So it is said. If one does not strive in one's own Dharma, there is no other way to obtain liberation, so it is said. So, what is the measure of the cultivation of the difficulty of obtaining leisure and endowment? It is like the venerable one in front of the virtuous spiritual friend, who never sleeps and always engages in meditation. Geshe Naljorpa said that if he did not sleep a little when he was a child, there was a danger of his body collapsing. That is the example, as soon as he thought of the difficulty of obtaining leisure and endowment, he said that he did not even have time to sleep. To this, Asanga said that it was very reasonable. Such a person is unique, and we cannot do even a little of what he does. It is said that he did nine hundred million recitations of Akshobhya, and he said that he had never slept in his life. If one thinks that it is enough not to have obtained the difficulty of obtaining leisure and endowment, the second is the impermanence of death.
Chinese
修习死亡有两种： общей сложности修习死亡和特殊地修习无法确定何时死亡。 общей сложности修习死亡有三种。 第一，通过他人死亡来修习自己也会死亡，即： 在这片土地上，许多先前出生的人已经死亡， 后来没有一个不死亡的人出生。 现在也没有不死而能获得解脱的人， 因此，我最终也会死亡。 因此，要当下努力修持正法，像以前一样修习。 专注一次。 《四百论》中说： “眼见他人死亡， 你自己为何不会改变死亡？” 第二，修习有为法的特征是无常，自然会死亡，即： 一般来说，三千世界，四大洲和附属小洲， 须弥山和周围的山脉，在世界毁灭时， 连灰尘都不会留下。 还有季节的变化，太阳、月亮和星星的运行， 以及内部众生的兴衰等等， 想到这些， 我也会死亡，因此，要当下努力修持正法，像以前一样修习。 专注两次。 《无常经》中说： “无病是无常的，青春是无常的， 寿命也是无常的，财富也不是永恒的。 如果听到生是无常的， 谁还会贪恋欲望的快乐呢？” 第三，修习寿命在减少而没有增加，并伴随着减少而死亡，即： 就像黑白老鼠的例子一样， 我的寿命日夜都在减少，没有丝毫增加，最终会死亡。 我们这些人有的用去了寿命的三分之一， 有的用去了一半， 有的用去了三分之二， 有的用去了剩余的寿命。 因此，要当下努力修持正法，像以前一样修习。 专注三次。 如果要快速引导，这三个可以合为一个。 《本生经》中说： “从最初入胎的夜晚开始， 从今天开始，这些世间的人们， 走上了一条路，没有偏离其他道路， 正在接近死主。” 如果还认为有时间，想着老了再做， 那么，第二种特殊的是修习无法确定何时死亡，有三种。 第一，因为寿命没有定准，所以修习无法确定何时死亡，即： 有的在胎中死亡， 有的在出生时死亡，
English
There are two ways to meditate on death: generally meditating on death, and specifically meditating on the uncertainty of when one will die. There are three aspects to generally meditating on death. First, meditating on one's own death through the death of others: On this earth, many who were born before have died. None who will not die have been born later. And there is no way to strive to remain alive and free from death now. Therefore, I too will eventually die. Therefore, one should strive to practice the sacred Dharma right now, meditating as before. One session of focus. The Four Hundred Verses states: "Seeing others die, why do you not change to die?" Second, meditating on the characteristic of compounded phenomena as impermanent, naturally leading to death: In general, the three thousand worlds, the four continents and subcontinents, Mount Meru and the surrounding mountains, when the world is destroyed, not even ashes will remain. Also, considering the changes of the seasons, the movements of the sun, moon, and stars, and the rise and fall of sentient beings, I too will die, therefore, one should strive to practice the sacred Dharma right now, meditating as before. Two sessions of focus. The Sutra on Impermanence states: "Without illness is impermanent, youth is impermanent, life is also impermanent, wealth is also not permanent. If one hears that birth is impermanent, who would delight in the pleasures of desire?" Third, meditating on death as life decreases without increase, and with decrease: Like the example of the black and white mice, my life decreases day and night, without any increase, and will eventually die. Some of us use a third of our lives, some a half, some two-thirds, and some use the remainder of their lives. Therefore, one should strive to practice the sacred Dharma right now, meditating as before. Three sessions of focus. If doing a quick guide, these three should be combined into one. The Jataka tales state: "From the night of first entering the womb, from this day forth, these beings of the world, have entered a path, without straying to another path, are approaching the Lord of Death." If one still thinks there is time, thinking to do it when old, then, the second specific is meditating on the uncertainty of when one will die, there are three aspects. First, because life is uncertain, meditating on the uncertainty of when one will die: Some die in the womb, some die at the time of birth,
Chinese
有些人幼年时死亡，有些人青年时死亡，有些人壮年时死亡，有些人老年时死亡等等，这些都是可以亲眼见到的。因此，我应该这样想：我也不知道什么时候会死。像以前一样禅修。一节课。《格言集》中说：有人在母胎中死亡，同样，有人在出生时死亡，同样，有人刚会爬行时死亡，有些人老，有些人少，有些人正值壮年。他们都会依次死去，就像成熟的果实会掉落一样。这是第二点，因为有很多的因缘，所以不知道什么时候会死而禅修。对生命有益的因缘很少，有害的因缘很多。即使是那些有益的因缘，有时也会成为死亡的因缘。例如，内部饮食不佳，外部房屋倒塌等等，都会导致死亡。因此，我应该这样想：我也不知道什么时候会死。像以前一样禅修。两节观修课。龙树说：死亡的因缘有很多，生存的因缘却很少。即使是那些生存的因缘，也会成为死亡的因缘。因此，要经常积聚佛法。正如觉沃杰所说：看到或听到其他人死亡，对自己来说是一种鞭策，因此要努力行善。还有，格朗日塘巴说：在法会结束后，他说：今晚没死，明天继续讲。第三点，因为内在的身体是不可靠的，所以要禅修不知道什么时候会死。这个身体就像草尖上的露珠一样不可靠。去年活着的人今年死了，今年活着的人明年死了，昨天活着的人今天死了，今天活着的人明天死了，这些都是亲眼所见的。因此，我也不知道什么时候会死。像以前一样禅修。三节观修课。如果快速引导，这三点可以合为一点。在《亲友书》中说：此生多有危害，如风中之烛，比水泡还无常。呼气吸气，睡眠醒来，还能活着，真是太稀奇了。还有，如果现在身体和精神都处于壮年，没有违缘的时候不做，等到老了就无法修行了。克若浦译师说：现在不储存三种粮食，等到老死来临才修行，就像心中后悔地穿上盔甲，胸前的手忙脚乱，真是可悲啊！关于死亡的...