English
If the only truth is the sacred Dharma, then one should strive to practice the Dharma immediately, meditate in this way. This is the seventh stage of contemplation. Now contemplate the practice of death and impermanence, which has five fundamental points. First, contemplate that things do not stay but change. Second, contemplate that many others have died. Third, repeatedly contemplate the many causes of death. Fourth, contemplate how it will be at the time of death. Fifth, contemplate what will happen after death. What needs to be done is that from the time we are born until we die, the continuity of the body is constantly changing and passing away. I was like that when I was a young child, like that in childhood, like that in youth, and now I think like this. And, I am getting closer and closer to death. There is nothing that can be done, so restrain your consciousness and maintain a feeling of sadness. When we recall, until now, in this place, there was such a person who has already died. In that place, there was also such a person who has already died, count them one by one carefully. How many people older than oneself have died, and think about how many people of the same age and younger than oneself have died, and you will find that there are more dead people than living people. Moreover, they did not just die after living to the end of their lifespan, most of them died prematurely. I am also of such a nature, unable to transcend such a nature. It is very fortunate that I have not died among them before. Before dying, there is no way not to do the true Dharma, think in this way. Whether you hear or see the death of other people or animals, see the changes in age from children to the elderly, even if there is no death, you also see that people who were originally healthy become weak, weak people become healthy, rich people become poor, etc. Whatever you see or hear, clearly remember impermanence. I and my relatives, my wealth, etc., are also of such a nature, also of such a law, think in this way. Then, as before, think about the many causes of death, and for all the things that appear in front of you, think, I don't know how these things will become the cause of my death, and I don't know how they will change now. At the time of death, if you die with an unwholesome mind, there will be terrible suffering such as the karma of critical moments. Death is not what you want or are happy about, but it comes unwillingly. It is not dying happily and joyfully, but painfully.
Chinese
带着强烈的力量而死去。并非对来世有所了解，而是认为在陌生的国度里无依无靠地漂泊。当自己死去的时候，身心二者分离。这个身体，要么藏在地下，成为虫子的尸体；要么扔在水里，成为鱼和水獭的食物；要么在火中焚烧，只剩一把骨灰；要么被扔在山或平原上，被鸟和狗争抢啄食。最终几天后连痕迹也不留下。现在如此珍爱的身体的结局就是这样。心识则背负着业力的重担，必须前往不知会转生到何处的境地。现在还有不做佛法的办法吗？做了之后还有拖延的办法吗？如此思索。总结这些，就像有了现在就修持纯正佛法的决心一样，佛法有始有终，自己也高兴地度过一生。其他人也说他修持了纯正的佛法，羡慕地度过一生，必须寻找这样的目标。为此，必须修习佛法，获得坚定。必须习惯，必须精通。如果没有获得坚定，万一遇到不幸和灾难，自己的心智无法胜任，佛法没有坚持到底，违背了佛法，自己也会后悔，其他人也会指责，有可能会凄惨地死去。既然没有那样做的办法，现在就投入到纯正的佛法中，直到死去都坚持下去，不去做让别人羡慕而自己却不快乐的事情，如此再三发誓。如今的修行人，这个对治法至关重要。这样就完成了无常的引导。第八个观修。 第三，思维恶趣的痛苦，分为地狱的痛苦、饿鬼的痛苦、畜生的痛苦三种。首先是，前行和后行如前。我没有权利在人间久留，想到死亡就感到恐惧。仔细想想，仅仅是死亡也没有什么可怕的，因为死后不得不不由自主地转生，所以才感到恐惧。如果没有行善，恶业却很多，就会转生到三恶道，不知会变成什么，如此思索。这是思维恶趣的痛苦。
English
One dies with great force. It's not like having knowledge of the next world. One thinks of wandering aimlessly in an unfamiliar land. When one has died, body and mind separate. This body either hides in the ground, becoming a corpse for worms, or is thrown into the water, becoming food for fish and otters, or is burned in the fire, leaving only a handful of ashes, or is thrown on a mountain or plain, becoming something for birds and dogs to tear at. Eventually, after a few days, not even a trace remains. The end of this body, which is now so cherished, is like that. The mind, burdened with the weight of karma, must go to a place where it is uncertain where it will be reborn. Is there now a way not to practice Dharma? Is there a way to postpone it after having done it? One thinks like this. To summarize all of that, just as one has the determination to practice genuine Dharma right now, one begins and completes the Dharma, and happily spends one's life. Others also say that he has practiced genuine Dharma, and enviously spend their lives, one must seek such a goal. For that, one must practice Dharma and gain stability. One must become accustomed and proficient. If one has not gained stability, and if one encounters misfortune and disaster, one's mind will not be able to cope, the Dharma will not be completed, one will go against the Dharma, one will regret it, and others will criticize, and there is a danger of dying miserably. Since there is no way to go that way, one now enters into genuine Dharma and perseveres until death, not doing something that others envy but one is not happy with, one swears again and again. For all practitioners today, this antidote is crucial. This completes the instruction on impermanence. The eighth contemplation. Third, contemplating the suffering of the lower realms, there are three: contemplating the suffering of hell, contemplating the suffering of hungry ghosts, and contemplating the suffering of animals. First, the preliminary and concluding practices are as before. I have no right to stay in the human realm for long, thinking of death, I feel fear. Thinking carefully, there is nothing to fear from death alone, because after death one has to take rebirth involuntarily, so this alone is frightening. If one has not done good deeds and has a lot of bad deeds, one will be reborn in the three lower realms, wondering what will happen, one thinks like this. This is contemplating the suffering of the lower realms.
Chinese
是所有目标的入口。然后思维热地狱的痛苦。总结是：复活、黑绳、聚集摧毁，嚎叫、大嚎叫，极热、无间。其中，所有热地狱的所在地都是没有山、没有河谷的铁燃烧之地。火焰一肘高左右 постоянно燃烧。山谷或峡谷完全被空隙覆盖。有熔化的铜或沸水或熔化的铅，以及尖锐的盐等腐蚀性的极热温泉，以及类似的河流和湖泊。树木也是由燃烧的铁等制成。充满了凶猛的鸟类、野兽、业力的罗刹和众多的阎罗。据说，在那里出生的中阴身[者]们，被雨风等驱赶，出现寒冷的景象，由于业力的影响，看到热地狱的处所。他们认为那里温暖，由于贪欲而奔跑，进入该处所并受生。而且，普通的火比檀香木的火热七倍。比那更热的是复活的火，热七倍。同样，据说上面的比下面的热七倍。所有地狱的众生，智慧和感觉都敏捷而灵巧，身体柔软而有弹性，充满青春活力，身心两方面都缺乏忍耐力。这也尤其痛苦。在那些地方，面容、手和所有感官都齐全，瞬间：砰[咚]地出生，就像从睡眠中醒来一样。所有地狱都是化生。大多数化生都是如此。各种不同痛苦的特点是：复活是像看到彼此的仇人一样生起嗔恨，手中拿起的任何东西都会变成锋利的武器，互相击打，变成许多碎片。暂时像死去一样昏厥倒下。从天空中传来冷风和“变成复活”的声音，然后复活。又像以前一样战斗等，以不死不灭的方式存在。黑绳是阎罗们在地狱众生的身体上画上许多黑线，然后用锯子切割，用斧头砍削，用锋利的武器劈砍等。而且，上面砍断时下面就好，下面砍断时
English
It is the entrance to all objectives. Then, thinking about the suffering of the hot hells. The summary is: Revival, Black Line, Gathering Destruction, Howling, Great Howling, Extreme Heat, Uninterrupted. Among them, the location of all the hot hells is a land of burning iron without mountains or valleys. Flames about an elbow's length high are constantly burning. Valleys or canyons are completely covered with gaps. There are molten copper or boiling water or molten lead, and extremely hot springs with sharp salt and other corrosive substances, as well as rivers and lakes of similar kinds. The trees are also made of burning iron and the like. It is filled with fierce birds, beasts, karmic Rakshasas, and numerous Yamas. It is said that the intermediate state [beings] born there are driven by rain and wind, and cold appearances arise. Due to the influence of karma, they see the place of the hot hells. They think it is warm there, and due to craving, they run, enter that place, and take birth. Moreover, ordinary fire is seven times hotter than sandalwood fire. Even hotter than that is the fire of revival, seven times hotter. Similarly, it is said that the upper is seven times hotter than the lower. All hell beings are quick and agile in intelligence and sensation, their bodies are soft and elastic, full of youthfulness, and they lack patience in both body and mind. This is especially painful. In those places, faces, hands, and all senses are complete, and in an instant: bang [dong], they are born, like waking up from sleep. All hells are apparitional births. Most apparitional births are like that. The characteristics of various different sufferings are: Revival is the arising of hatred like seeing each other's enemies, and whatever is taken in hand becomes a sharp weapon, striking each other and turning into many pieces. For a while, they faint and fall down as if dead. A cold wind and the sound of "become revived" come from the sky, and then they are revived. Again, like before, fighting and so on, they exist in an undying and immortal way. Black Line is when the Yamas draw many black lines on the bodies of hell beings, and then cut them with saws, chop them with axes, and split them with sharp weapons, etc. Moreover, when the top is cut off, the bottom is fine, and when the bottom is cut off,
Chinese
ན་སྟོད་འགྲིག。像那样没有完成就耗费时间了。聚集摧毁是把羊肉汤等大型生物赤裸着放在无法忍受的争斗中，或者把岩石山赤裸着放在羊头或公羊头或水牛和狮子等可怕的形象之间，用大山从上面压迫并摧毁，在许多由铁制成的木桩上，把许多地狱众生聚集在一个地方，用山一样的杵或锤子摧毁并捶打。即使山裂开或举起杵木等，也会像以前一样复原，再次撞击和压迫时，身体就会被磨成粉末。哭喊是，被许多可怕的生物追赶时，从远处看到一座白色的房子，心想那里很安全，就跑到那里，进去之后，铁房子变成了没有门的，内外都燃烧着火焰，被烧毁而没有逃脱的机会，只能拼命哭喊。大哭喊也和那个一样，只是铁房子有两层。在铁罐里煮，在大铜锅里煮等也都在那里。热是，用燃烧着火焰的铁扦子或锋利的短矛从头顶到肛门，或者从肛门到头顶像灰烬一样刺穿，所有的内脏都被烧焦。从九个孔里不断地冒出火焰和烟雾。极热也和那个一样，只是用三叉矛等撞击。上面的痛苦全部都在下面的痛苦中，下面所说的痛苦都是额外的。在无间地狱里，痛苦是无法估量的，连一点快乐的机会都没有。那个地方有身体在燃烧的铁叶上滚动，在巨大的铁末中和沙砾一起玩耍，据说还有用五百把犁铧耕舌头等。像燃烧着火焰的酥油灯一样，身体内外都燃烧着火焰，火焰和生物无法区分，只能从哀嚎声中推测有生物存在。痛苦的程度就是这样，持续的时间很长，如《俱舍论》所说：人们的五十年，欲望
English
Na stod 'grig. That way, time is spent without it being completed. Gathering and destroying means baring large creatures such as mutton soup in unbearable battles, or baring rocky mountains between sheep's heads or ram's heads or buffaloes and lions, etc., with terrifying appearances, and crushing and destroying them with great mountains from above, and on top of many iron stakes, many hell beings are gathered in one place, and they are crushed and pounded by a pestle or hammer the size of a mountain. Even if the mountain splits or the pestle wood, etc., is lifted, it will recover as before, and when it is struck and crushed again, the body will be ground into powder. Crying and shouting is when chased by many terrifying creatures, seeing a white house from afar, thinking it is safe there, running there and going inside, the iron house becomes without doors, and flames burn and incinerate inside and out, so there is no chance of escape and one cries out desperately. Great crying and shouting is also the same as that, except the iron house has two floors. Boiling in an iron pot and boiling in a large copper pot, etc., are also there. Heat is when a burning iron skewer or sharp short spear pierces from the crown of the head to the anus, or from the anus to the crown of the head like ashes, all the internal organs are burned. Fire and smoke constantly emerge from the nine holes. Extreme heat is also the same as that, except it is struck with a three-pronged spear, etc. All the sufferings of the upper realms are in the lower realms, and the sufferings described in the lower realms are extra. In the place of Avici, suffering is immeasurable, and there is not even a slight chance of happiness. In that place, there is rolling the whole body on burning iron leaves, playing with sand and gravel in huge iron filings, and it is said that there is also plowing the tongue with five hundred plows, etc. Like a burning butter lamp, flames burn inside and out of the body, and the flames and creatures cannot be distinguished, but the existence of creatures can be inferred from the cries. The intensity of suffering is like that, and the duration is long, as it says in the Abhidharma: Fifty years of humans, desire