English
Some die in infancy, some die in youth, some die in their prime, and some die in old age, and so on. These are things that can be seen directly. Therefore, I should think: I also do not know when I will die. Meditate as before. One session. From the "Collection of Instructive Sayings": Some are seen to die in the womb. Likewise, some at the place of birth. Likewise, some just crawling. Some old and some young. Some people in their prime. Those will die in order, like ripe fruits falling. This is the second point, meditating on not knowing when one will die because there are many causes. The causes that benefit life are few. The causes that harm are many. Even those that become beneficial causes, some also cause death. For example, bad internal eating and external house collapses, etc., are seen to cause death. Therefore, I should think: I also do not know when I will die. Meditate as before. Two meditation sessions. Nagarjuna said: The causes of death are many. The causes of life are few. Those themselves are also causes of death. Therefore, always accumulate Dharma. As Lord Atisha said: Seeing or hearing of the deaths of others, it is an admonition to oneself, therefore strive for virtue. Also, Langri Tangpa said: After the Dharma session, he said: If I do not die tonight, I will explain the rest tomorrow. The third point, meditating on not knowing when one will die because the inner body is unreliable. This body is as unreliable as a dewdrop on the tip of a blade of grass. Those who were alive last year died this year, those who are alive this year will die next year, those who were alive yesterday died today, and those who are alive today will die tomorrow, and these are seen directly. Therefore, I also do not know when I will die. Meditate as before. Three meditation sessions. If doing a quick guide, these three should be done as one. In the "Letter to a Friend": This life has many harms, like a lamp struck by the wind. It is even more impermanent than a water bubble. It is very wonderful to have the leisure to wake up from exhaling, inhaling, and falling asleep. Also, if one does not do it now when the body and mind are in their prime and there are no obstacles, one will not be able to practice Dharma when one is old. Khro Phu Lotsawa said: If you do not store the three provisions now, even if you practice Dharma when old age and death come, it is like putting on armor with regret in your heart, the fumbling of the hands on the chest, alas! About death...
Chinese
如果这样，今生的圆满没有任何用处。经中说：譬如四大国王，如同四面坚硬、稳固、高耸的山岩倾倒时，所有的树木、根茎和生物都会被磨成粉末，聚集在一起，这时想要快速逃脱，或者用力量抵抗，或者用财富贿赂，或者用物品、咒语、药物来阻止，都不是容易的事。同样，一切众生都会经历生病、衰老、衰败、死亡等四大崩坏，这时想要快速逃脱等，也和前面所说的一样。又说：当被阎罗王的使者抓住时，亲友有什么用？朋友有什么用？又说：那么什么才能有所帮助呢？就是佛法才能有所帮助。在那位大国王的那个时候，除了神圣的佛法之外，没有其他的救护和依靠。就是这样。如果想即使修行佛法也会死亡，那么死亡的方式也各不相同。修行佛法的人非常欢喜死亡。玛吉拉准的教言说：没有比我更喜欢死亡的人了。我死这件事，就像从大山下脱身一样。同样，非常欢喜，意识清醒，内心安乐地死去。这样的人即使想要感受痛苦也感受不到。格朗塘巴大师去世时说：我曾从内心深处祈愿转生到地狱，但我的愿望好像无法实现。现在我只有清净的显现，连普通的显现都没有了。中等的人不会恐惧也不会后悔。经庄严论中说：因为他了知一切法如幻，视轮回如游园，所以在兴盛和衰败时，都不会被烦恼和痛苦所摧毁。就是这样。甚至没有佛法而死去，在死亡、中阴、来世等都会产生恐惧等诸多痛苦，所以应该生起恐惧。本生经中说：一切道路都是死主的障碍，无所顾忌地尽情享乐。众生如此安住于此，人们却毫不畏惧，真是令人惊奇。就是这样。因此，如果修习无常，放下今生就非常重要。博朵瓦也说：一位名叫江色卡的人病了，为了帮助他，送去了食物，一个人却
English
If so, none of the perfections of this life will be of any benefit. The sutra says: For example, when the four great kings, like four solid, stable, and high mountain rocks on each side, collapse, all the trees, roots, and creatures will be ground into powder and gathered together. At that time, it will not be easy to escape quickly, or resist with strength, or bribe with wealth, or prevent with objects, mantras, or medicine. Similarly, all sentient beings will experience the four great destructions of sickness, old age, decay, and death. To escape quickly from these, etc., is the same as before. It also says: When seized by the messengers of Yama, what use are relatives? What use are friends? It also says: Then what can help? Only the Dharma can help. At that time, for that great king, there is no refuge or protector other than the sacred Dharma. That's how it is. If you think that even practicing the Dharma will lead to death, then the ways of dying are not all the same. Those who practice the Dharma are very happy to die. Machig Labdrön said: There is no one happier than me to die. My death is like escaping from under a great mountain. Likewise, die with great joy, clear consciousness, and a peaceful mind. Such a person will not experience suffering even if they want to. When the great Gelangthangpa passed away, he said: I have prayed from the bottom of my heart to be reborn in hell, but it seems my wish will not be fulfilled. Now I have only pure appearances, not even ordinary appearances. Mediocre people are neither afraid nor regretful. The Ornament of the Sutras says: Because he knows all dharmas are like illusions and regards rebirth as going to a pleasure garden, he is not destroyed by afflictions and sufferings even in times of prosperity and decline. That's how it is. Even dying without the Dharma will cause many sufferings such as fear in death, the bardo, and future lives, so it is appropriate to generate fear. The Jataka says: All paths are obstacles of the Lord of Death, enjoy yourself without hesitation. It is amazing that beings live here like this without fear. That's how it is. Therefore, if you meditate on impermanence, giving up this life is very profound. Potowa also said: A person named Jangserkha was sick, and to help him, food was sent, but one person
Chinese
据说，有人嘲笑说：即使是坏的，也要自己去寻找坏的黄油供品。同样，所有人都认为修习无常的法门是不好的，但即使是不好的，也要在自己的相续中生起一个，这就足够了。当被问及在修习无常时是否可以转移目标时，回答说：没有可以转移的目标，只修这个，没有比这更深的了。如果认真修法，就必须付出巨大的努力，需要一个不顾情面，不听人言的人。至尊上师说：首先必须理解无常，首先它成为进入佛法的因，中间必须理解，它成为精进的鞭子，最后必须理解，它使人获得光明法身。如果忘记死亡无常之火，即使修法也不会有意义。当达波仁波切去修行时，上师说：即使取出心脏，也只是一块肉，修习死亡无常非常重要，如果不修习，佛法就没有意义。冈波巴也对此深信不疑，将其作为修行的核心。他的弟子以及再传弟子们，也都非常重视修习无常。法王桑结丹巴说：死亡无常，讲者不应讲得太长，听者不应听得太长，修行者不应修得太长，否则深奥的佛法就会被遗忘。噶洛钦布去求法时，请求传授一个深奥的法门，上师说：修习死亡无常。他担心这不够深刻，请求传授一个更深的法门。善知识仲敦巴说，他的弟子中有成千上百的菩萨，他们都在修习这个最深奥的法门，我没有比这更深的法了。桑结温说：如果相续中没有忆念死亡，那么秘密集会法就不会深刻。如果相续中忆念死亡，那么即使是皈依也比其他法更深刻。法王嘉巴说：不忆念死亡的佛法，就像在春天的冰面上建造九层楼的城堡。证悟者桑结贡波说：修习殊胜的佛法，必须理解死亡无常
English
It is said that someone mocked, saying, "Even if it's bad, you should find the bad yellow butter offering yourself." Similarly, everyone considers the Dharma of meditating on impermanence to be bad, but even if it's bad, create one that arises in your own mind-stream, and that will be enough. When asked if one could shift the focus while meditating on impermanence, the answer was: "There is no focus to shift. Meditate on this alone. There is nothing deeper than this. If you practice Dharma diligently, you must put forth great effort. You need someone who doesn't protect faces and doesn't listen to what people say." Lord Atisha said, "First, you must understand impermanence. First, it becomes the cause for entering the Dharma. In the middle, you must understand it; it becomes the whip of diligence. In the end, you must understand it; it causes you to attain the clear light Dharmakaya." If you don't remember the fire of death and impermanence, even if you practice Dharma, it won't be meaningful. When Lord Dagpo Rinpoche went to practice, the Lama said, "Even if you take out the heart, it's just a piece of meat. Meditating on death and impermanence is very important. If you don't meditate on it, the Dharma won't be meaningful." Gampopa also had great faith in this and made it the core of his practice. His disciples and their disciples also placed great importance on meditating on impermanence. Dharma Lord Sangye Tenpa said, "This death and impermanence, the speaker shouldn't speak too long, the listener shouldn't listen too long, and the meditator shouldn't meditate too long, otherwise the profound Dharma will be left in a corner." Galo Chennga went to seek Dharma and requested a profound Dharma to take to heart. The Lama said, "Meditate on death and impermanence." He worried that it wasn't deep enough and requested a deeper Dharma. The virtuous friend Dromton said that his disciples, including a thousand five hundred Bodhisattvas, were all practicing this most profound Dharma. "I have no Dharma deeper than this." Sangye Won said, "If you don't remember death in your mind-stream, then the secret assembly Dharma won't be profound. If you remember death in your mind-stream, then even taking refuge is deeper than other Dharmas." Dharma Lord Jagpa said, "Dharma without remembering death is like building a nine-story castle on spring ice." Realized Sangye Gompo said, "To practice the holy Dharma, you must understand this death and impermanence."
Chinese
是这样的。如果忆念一次殊胜的死亡无常，就会生起一次殊胜的修法；如果忆念中等的死亡无常，就会生起中等的修法；如果忆念下等的死亡无常，就会生起下等的修法；如果完全不忆念死亡，就根本不会生起修法，（阿底峡）这样说过。阿底峡尊者圆寂时，一位瑜伽士请示说：“尊者圆寂之后，我应该如何修行？”尊者说：“即使是禅修，也算是修行。”瑜伽士又请示说：“那么我应该讲经说法吗？”尊者回答说：“和以前一样。”瑜伽士又问：“那我应该怎么做呢？”尊者说：“你们都要依止善知识敦巴，并且舍弃今生。”一位僧人绕着热振寺转经，遇到了格西仲敦巴。仲敦巴问他说：“绕着阿底峡尊者转经也很好，但是仅仅做一种修行难道不好吗？”那位僧人心里想，磕头礼拜比转经更有意义，于是就去磕头礼拜，仲敦巴还是像之前那样说。同样，对于讲经说法和禅修，仲敦巴也像之前那样说。那位僧人问：“那么应该如何修行呢？”仲敦巴说了三遍：“要舍弃今生。”就像这样，今生的安乐没有必要，如果贪执微小的安乐，就无法获得巨大的安乐。就像这样。如果有痛苦，就非常好，因为痛苦还有其他的功德：通过厌离可以消除傲慢，对轮回也能生起慈悲，对罪恶心生畏惧，对善行心生欢喜。就像这样。过度的赞扬没有必要，因为赞扬等等会让人分心，也会让来世的心生起恐惧，对具有功德的人心生嫉妒，也会让圆满的事物毁灭。就像这样。喇嘛布多瓦说：“如果不明白死亡，就会显现出各种各样对短暂今生的不同行为。”《教诫国王经》等经典中，有很多宣说死亡无常的经典和教法，如果多看多想，就会明白这是所有修行的根本。如果不生起无常观，即使修行多年，也大多是为了今生。香叶巴说：“如果早上没有生起无常观，那么到了中午，今生就完成了一半；如果中午没有生起无常观，那么到了晚上，今生就结束了。如果今生已经结束，那么做什么都不会成为修行。”法主喀穹扎巴说：“如果不舍弃今生，那么所做的一切都会成为世间的装饰，因此要舍弃今生。
English
It is like this. If one remembers even once the excellent impermanence of death, excellent Dharma practice will arise. If one remembers a middling impermanence, a middling Dharma practice will arise. If one remembers a lesser impermanence, a lesser Dharma practice will arise. If one does not remember death at all, Dharma practice will not arise at all, so it is said. When Lord Atisha was about to pass away, a yogi asked, "After the Lord passes away, what should I practice?" He said, "Even meditation becomes Dharma practice." When he asked, "Then should I teach?" He said, "As before." When he asked, "Then what should I do?" He said, "All of you should rely on Geshe Dromton and renounce this life." One monk was circumambulating Radreng, and met Geshe Dromton. Dromton said, "It is good to circumambulate the Lord, but is it not better to practice one's own Dharma?" The monk thought that prostrating would be more meaningful, so he prostrated, but Dromton said as before. Likewise, for teaching the Dharma and meditating, he said as before. When he asked, "Then how should I practice Dharma?" He said three times, "One must renounce this life." It is said, "There is no need for the happiness of this life. Attachment to small happiness will not allow one to attain great happiness." It is said. It is very good to have suffering, because the qualities of suffering are: through weariness, it eliminates pride; compassion arises for samsara; one fears sin and rejoices in virtue. It is said. There is no need for excessive praise, because praise and so on distract one, and also make one fear the mind of birth, and cause jealousy towards those who possess qualities, and also destroy what is perfect. It is said. Lama Putowa said, "If one does not understand death, one will show various different actions for this short life." In the sutras such as the "Advice to the King Sutra" and other sutras that teach the impermanence of death, and if one looks at and contemplates many teachings, one will realize that this is the root of all Dharma. If impermanence does not arise, even if one practices Dharma for years, it is mostly for this life. Zhang Yarpel said, "If impermanence does not arise in the morning, then by noon, this life is half over. If it does not arise by noon, then by evening, this life is over. If this life is over, then whatever one does will not become Dharma." Dharma Lord Khakyong Drakpa said, "If one does not renounce this life, then whatever one does becomes an ornament of the world, therefore, renounce this life."