English
If obtaining a human body once goes without meaning, it would be extremely regrettable. As it is said in the Bodhisattvacaryāvatāra: 'Having obtained such leisure, if I do not cultivate virtue, there is no deception greater than this, and no delusion greater than this.' As it is said, deceiving oneself is extremely serious. It is like going to a treasure island and returning empty-handed. Having obtained once a special support capable of accomplishing any special wish, but doing nothing and passing away without meaning, this seems to be one's own fault. So much time has already been wasted in the past. Now, starting from today, one must not remain without meaning, but must strive in Dharma, one must think again and again. Furthermore, if one thinks that one cannot let go of the happiness and activities of this life, then, even in the world, if one wants to have long-lasting happiness, one should not only look at the comfort of a few days or months in the present, but should strive to achieve long-term benefits, similarly, in order to achieve happiness in life after life, one should not be attached to the activities of this life, but should strive in Dharma, one should think like this. Therefore: 'This leisure is very difficult to obtain, having obtained the accomplishment of the meaning of human life, if one does not accomplish benefit in this, how will one obtain this perfection later.' Thus, thinking that human life is difficult to obtain and that obtaining human life is meaningful, is the fourth of the four objects of mindfulness. Second, contemplating impermanence of death in three parts, first, contemplating that death is certain and swift: The Sutra says: 'All that has arisen and will arise, all will abandon this body and depart, the wise should realize that all of them will perish, abide in the Dharma, and certainly practice diligence.' As it is said. No matter where one lives, one cannot escape death. No matter who one is with, one cannot escape death. All the beings on earth who have been born in the past have died. All that will be born in the future will also die. All that exists now will not be freed from death. From the time we were born until today, how many relatives have died, and how many enemies have died. They have all died, and I have no guarantee that I will continue to live. In short, no one can escape death, and no one can add time to life. Not even for a moment.
Chinese
因为不停留地从生命中流逝，所以每一瞬间过去都更加接近死亡。一天一天过去，就更加接近。一个月一个月过去，就更加特别地接近。一年一年过去，就更加特别地接近。因此，很快就会死亡。如果我需要修持佛法，现在还未到老年，慢慢地做就可以了，这样想是不行的。这个短暂的生命不允许有这样的空闲。例如，六十岁年轻的时候，没有修法就去世了。老了以后，即使想修法，身体和精神的力量也耗尽了，不会有任何进步。剩余的一半时间被睡眠所占据。此外，为了衣食住行和散乱等无意义的事情所支配。即使拥有强大的意愿和精进，真正修持佛法的时间也不会很长。如果我需要迅速证悟那些圣者们花费大量时间努力证悟的佛法，那么在这个短暂的生命中，绝对不能有拖延佛法、懒惰和中途放弃的想法。像这样思考原因，反复禅修非常重要。这是第五个观修要点。 第二个要点是思考死亡何时到来是不确定的。我们不仅总体上寿命短暂，而且死亡何时到来也是不确定的。如果运气好，也许前世的业力会延续到六十岁或七十岁。但我们大多数人都没有那么长的寿命。即使有，也不能从今天开始计算。一半已经过去了，或者大部分已经过去了。还有一种情况是，前世的业力只延续到三十岁或四十岁。死主似乎已经到达门口了。与今生的敌人、亲人、财富、财产、眷属、朋友、快乐、痛苦和闲聊都无法长久相处，无论如何都要思考该怎么办。如经中所说：土地、须弥山、海洋和七个太阳，被燃烧所焚烧的这些有情众生，即使是灰烬也不会留下，更何况极其脆弱的人呢？像这样，这个由肉、血、脓组成的身体非常脆弱。呼吸不稳定，像秋天的雾气一样，不知道什么时候会消失。在心中没有获得自主之前，无论做什么
English
Because it flows from life without stopping, each moment that passes brings us closer to death. Day by day, we get closer. Month by month, we get even closer. Year by year, we get even closer. Therefore, we will die quickly. If I need to practice the Dharma, and I think that since I haven't reached old age yet, I can do it slowly, that won't work. This short life doesn't allow for such leisure. For example, at the young age of sixty, one passes away without having practiced the Dharma. Even if one intends to practice the Dharma in old age, the strength of body and mind is exhausted, and no progress will be made. Half of the remaining time is spent sleeping. Furthermore, one is dominated by meaningless things such as food, clothing, shelter, and distractions. Even if one has great aspiration and diligence, the amount of time spent actually practicing the Dharma will not be long. If I need to quickly realize the Dharma that the holy ones realized after exerting great effort for so long, then in this short life, there should be absolutely no thought of delaying the Dharma, being lazy, or abandoning it halfway. It is important to think about the reasons in this way and meditate repeatedly. This is the fifth point of contemplation. The second point is to contemplate the uncertainty of when death will come. Not only is our lifespan generally short, but it is also uncertain when death will come. If we are lucky, perhaps the karma from a previous life will extend our lifespan to sixty or seventy years. But most of us don't have that long. Even if we do, we can't start counting from today. Half has already passed, or most has already passed. There is also the possibility that the karma from a previous life only extends our lifespan to thirty or forty years. The Lord of Death seems to have already arrived at the door. We cannot stay long with this life's enemies, relatives, wealth, possessions, retinue, friends, happiness, suffering, and idle talk, and we must think about what to do. As it says in the scriptures: The earth, Mount Meru, the ocean, and the seven suns, all these sentient beings burned by fire, even ashes will not remain, what need is there to mention extremely fragile humans? Like this, this body of flesh, blood, and pus is very fragile. The breath is unstable, like autumn mist, and we don't know when it will disappear. Before gaining self-mastery in the mind, whatever we do
Chinese
因为没有把握，所以不知何时会死。如是说： “仅仅今天不死’，就安乐度日是不合理的。我将不复存在之时，那一定会发生，不会不被魔吞噬。” 像这样修习。龙树菩萨说：“死亡的因缘众多，生存的因缘却极少。即使是那些生存的因缘，也可能成为死亡的因缘。因此，要恒常积聚佛法。” 如是说。外在的因缘，如人和牲畜以及鬼神等属于有情众生；悬崖和水火等属于外器世界和地水火风；内在身体上的四百零四种疾病等，总之，对于死亡的因缘来说，没有什么是不能成为因缘的。所谓不死的生存因缘，如食物、衣服、住所、药物等，但是，不适合的食物和错误的药物等，这些生存的因缘，在何时也会变成死亡的因缘。如果我身处像猛烈风暴一样袭击身体和生命的恶劣因缘之中，就要想：不知何时会死。这是第六个观修的要点。 第三个要点是思维死亡时，除了佛法以外，其他任何事物都不能带来利益。如寂天菩萨所说：“被阎罗卒抓住时，亲友有什么用？朋友有什么用？” 像这样，死亡的时候，即使有很多财富，也无法带走哪怕是一粒芝麻。即使亲戚、朋友、仆人、眷属、君主、官员等势力再大，也无法带走哪怕是一个最卑微的奴隶或一个孩子。也没有权力让他们跟随自己。因为这是所有事物都会分离的规律，所以思维没有任何利益，从而产生厌离心。对于敌人、朋友、快乐、痛苦、好话、坏话等一切事物，都同样适用。那么，如果这些都不能跟随自己，那么谁会跟随自己呢？自己所积累的善业和恶业两种会跟随自己。已经造下的恶业也无法留下，会恒常带来损害。所积累的善业也会利益自己，但不会留下。具法财富自在者也说：“除了善与恶，一切众生都会离你而去，没有任何人会跟随你，要知道并好好思考。” 像这样思维。因此，必定会死亡，迅速会死亡，不知何时会死，死亡时其他任何事物都不能带来利益，死亡之后直到无尽的轮回都能带来利益。
English
Because there is no certainty, there is no knowing when death will occur. As it is said: "It is not reasonable to live in comfort, saying, 'I will not die only today.' The time when I will cease to exist, that will surely come to pass, and will not fail to be devoured by demons." Like this, contemplate. Nagarjuna said: "The causes of death are many, but the causes of life are few. Even those very causes of life can become causes of death. Therefore, always accumulate Dharma." As it is said. External causes, such as humans, animals, and demons, etc., belong to sentient beings; cliffs and fire and water, etc., belong to the external world and the elements. Internal causes, such as the four hundred and four types of diseases in the body, etc. In short, for the causes of death, there is nothing that cannot become a cause. What is considered the cause of life, which prevents death, such as food, clothing, shelter, medicine, etc., but unsuitable food and incorrect medicine, etc., all these causes of life will at some point become causes of death. If I am situated in the midst of evil conditions that attack the body and life like a violent storm, then think: I do not know when I will die. This is the sixth point of contemplation. The third point is to think that at the time of death, nothing other than Dharma can bring benefit. As Shantideva said: "When one is seized by the messengers of Yama, what use are relatives? What use are friends?" Like this, at the time of death, even if there is much wealth, one has no power to take even a sesame seed. Even if relatives, friends, servants, retinue, lords, and officials, etc., have great power, one has no power to take even the lowliest slave or a single child. There is also no power to make them follow. Because this is the nature of all things to separate, think that there is no benefit whatsoever, and generate revulsion. Apply this similarly to all things such as enemies, friends, happiness, suffering, good words, and bad words. Well then, if these cannot follow, then who will follow? The two, good and bad, karmas that one has accumulated will follow. The negative karma that has already been done cannot be left behind; it will always bring harm. The virtue that has been accumulated will also benefit oneself, but it will not remain behind. Dharmic Rabjor also said: "Except for virtue and non-virtue, all beings will turn away from you, and no one will follow you. Know this and contemplate well." Like this, contemplate. Therefore, one will certainly die, one will die quickly, one does not know when one will die, at the time of death nothing else can bring benefit, and after death it can bring benefit until endless samsara.
Chinese
如果说唯一真实的是神圣的佛法，那么就应当立即努力修行佛法，这样去观修。这是第七个观修次第。现在观修死亡无常的修行方法，这有五个根本的要点。第一，思维事物不会停留而会变化。第二，思维其他人死亡的很多。第三，反复思维死亡的众多因缘。第四，观想临终时会如何。第五，思维死后会如何。要做的事情是，我们从出生到死亡，身体的延续一直在变化和流逝。我最初小时候是那样，童年时是那样，青春时是那样，现在是这样想。并且，越来越接近死亡。无论如何也无济于事，这样约束自己的意识，并保持一种悲伤的感觉。我们回忆起来，直到现在，在这个地方，有这样一个人已经死了。在那个地方，也有那样一个人已经死了，这样一个个仔细地数。比自己年长的人死了多少，想想和自己同龄以及比自己年轻的人死了多少，会发现死去的人比活着的人多。而且，他们也不仅仅是活到寿命终了才死的，大多数都是非时而死。我也是这样的规律，无法超越这样的本性。以前没有在他们之中死去，真是太幸运了。在死之前，没有办法不做真实的佛法，这样去想。听到或看到其他人或动物的死亡，看到从小孩到老人的年龄变化，即使没有死亡，也看到原本健康的人变得虚弱，虚弱的人变得健康，富有的人变得贫穷等等，无论看到什么听到什么，都要清楚地记住无常。我和我的亲友，我的财富等等，也是这样的本性，也是这样的规律，这样去想。然后，像之前一样，思维死亡的因缘很多，对于自己面前出现的所有事物，都要想，我不知道这些事物会如何成为我死亡的因缘，也不知道现在会如何变化。死亡的时候，如果带着不善的心死去，就会有像关键时刻的业力等等可怕的痛苦。死亡不是自己想要或高兴的，而是不情愿地降临的。不是高兴快乐地死去，而是痛苦。