English
All those who belong to oneself should also do their best, and also let others do it. For the good deeds done by oneself and others, one should also rejoice and praise them, thinking like this. Also, actions that are neither good nor bad are called indeterminate actions, such as walking, standing, lying down, etc., there are various uncertain actions. Although these do not have mature results, they are wasting time meaninglessly. Due to laziness and distraction, one is controlled by them. From now on, one will not be controlled by laziness and distraction. In order to replace the occurrence of indeterminate actions, one must completely turn one's mind and actions towards good deeds, and practice like this. By the way, during breaks, one should also think like this: In order to accumulate special collections from life to life, one must achieve a noble heavenly body with eight qualities. Therefore, abandoning the intention to harm can prolong life, performing offerings of lamps and giving clothes can make one look good, and for the lama and fellow practitioners of pure conduct, being without arrogance and respectful can obtain a noble lineage, as well as fields of benefit, fields of suffering, fields of merit, and so on. In addition, giving what is desired to beggars can lead to wealth, that is, one can obtain perfect enjoyment, only speaking good words can make one's speech honest, offering to the lama and the Three Jewels, as well as parents, etc., and making aspirations to accomplish various merits can have great power, liking the things of birth, protecting against castration can transform into a male body, and for the actions of others that are in accordance with the Dharma, helping without expecting anything in return can obtain perfect strength, and these should be accomplished as much as possible. The twenty-first contemplation section. Up to this point, the sequence of the Lesser Person's path is finished. Second, cultivating the common intention with the Intermediate Person, that is, thinking about the cause and effect of samsara and thinking about the cause and effect of liberation. First, thinking about the cause and effect of samsara, that is, thinking about the result - the suffering of samsara and thinking about the cause - the distinctions of the origin of suffering. First, thinking about the suffering of the higher realms and thinking about the overall suffering of samsara. The first is: doing some slightly extensive prostrations, offerings, and confessions, and then reciting the seven-branch offering and refuge, etc.
Chinese
放下吧。因为业力的缘故，将在六道中受生，如果生于三恶道，痛苦就是那样。如果认为生为人很快乐，其实并不快乐，因为大多数人是胎生。需要在子宫中待九到十个月。在子宫中，总是存在狭窄的痛苦、黑暗的痛苦和气味难闻的痛苦这三种痛苦。母亲饥饿时，就像秃鹫吞噬生命一样；站立时，就像肋骨被压迫一样；吃喝温热的食物时，就像在温泉中煮一样；吃喝寒冷的食物时，就像被扔进冰窖一样痛苦。从子宫中分娩出来的时候，就像被夹在榨油机的木头中间一样，所有的关节都分离破碎一样痛苦。刚出生时，无论碰到什么都粗糙，即使用柔软的丝绸包裹，也像被扔进荆棘丛中一样。被别人抱起来的时候，就像小鸟被老鹰抓走一样痛苦，现在我们自己都忘记了。如果记得，就不需要其他的了，仅仅思维出生的痛苦，也觉得生而为人毫无意义。因为业力的缘故，必须做不于轮回中受生的佛法。人类胎生的痛苦就是这样。总的来说，无论生于三界中的哪一界都是痛苦。无论生于哪一道都是痛苦。无论以何种方式出生都是痛苦，即具有五种痛苦。也就是，出生是与痛苦相伴随的，意思是必须伴随着强烈的感受而出生。出生是与恶趣相伴随的，意思是必须伴随着产生和增长烦恼的种子而出生。出生是变成痛苦之地的，意思是出生之后就会产生衰老、疾病、死亡等等其他的痛苦。出生是变成烦恼之地的，意思是受生之后，之后遇到因缘。就会产生许多烦恼，并且由此引发而积累许多业。出生本身就是不由自主地坏灭的，因此是痛苦的，意思是出生本身就是刹那刹那坏灭的。因此，要观想出生是痛苦的。这是第二十二个所缘。 此外，人们还有衰老的痛苦。
English
Let it go. Due to the power of karma, one will take birth in the six realms. If born in the three lower realms, the suffering is like that. If one thinks that being born as a human is happy, it is not, because most humans are born from the womb. One must stay in the womb for nine or ten months. In the womb, there are always three sufferings: the suffering of narrowness, the suffering of darkness, and the suffering of unpleasant smells. When the mother is hungry, it is like a vulture devouring life; when she stands, it is like the ribs being pressed; when she eats and drinks warm food, it is like being boiled in hot springs; when she eats and drinks cold food, it is like being thrown into an ice cellar. When being born from the womb, it is like being naked between the wood of an oil press, and the suffering is like all the joints being separated and broken. Immediately after birth, everything feels rough to the touch, and even if wrapped in soft silk, it is like being thrown into a thorn bush. When taken into someone else's hands, the suffering is like a bird being carried away by an eagle, which we ourselves have now forgotten. If we remember, there is no need for anything else; just contemplating the suffering of birth alone makes one feel that being born as a human is meaningless. Due to the power of karma, one must practice the Dharma that prevents rebirth in samsara. The suffering of human womb-birth is like that. In general, suffering exists wherever one is born in the three realms. Suffering exists wherever one is born in any of the realms. Suffering exists in whatever manner one is born, that is, possessing five kinds of suffering. That is, birth is accompanied by suffering, meaning one must be born with intense sensations. Birth is accompanied by negative circumstances, meaning one must be born with the seeds for generating and increasing afflictions. Birth becomes a place of suffering, meaning that from birth arise other sufferings such as aging, sickness, and death. Birth becomes a place of affliction, meaning that after taking birth, one later encounters conditions. Many afflictions arise, and driven by them, one accumulates many karmas. Birth itself is involuntarily destroyed, therefore it is suffering, meaning birth itself is destroyed moment by moment. Therefore, contemplate that birth is suffering. This is the twenty-second object of focus. Furthermore, people also have the suffering of aging.
Chinese
彼。衰老之時，衰敗的痛苦有五種。容顏衰敗，意即膚色和光澤好的都消失，變成不好看的黑紫色或青灰色。頭髮像草花一樣變白，所有感官都失去光彩。形狀衰敗，意即牙齒掉落，身體彎曲，肢體彎曲，肌肉乾枯，皮膚鬆弛，臉龐像舊墊子一樣充滿皺紋，無論看哪裡都不美觀。力量衰敗，意即站立時要用四肢支撐，行走時搖晃，坐下時像繩子斷了一樣倒下，說話時含糊不清等等。感官衰敗，意即眼睛看不清楚，耳朵聽不見等等，讓別人看來像是在裝模作樣。享用衰敗，意即食物少了就餓，多了就消化不了等等，無法享用慾望。我也没有摆脱衰老的痛苦，如果长寿而衰老，最终会衰老。观想亲友和敌友等一切众生也都是如此。第二十三观想处。思维生病的痛苦。还有其他的痛苦，即由过去的业和当下的因缘产生各种各样的疾病。那也有五种痛苦：痛苦和不适增加，指的是真实的疼痛的痛苦。身体的自性改变，指的是肌肉萎缩，皮肤干燥等等。无法享用喜爱的，必须忍受不喜爱的，这两种指的是食物和行为无法随心所欲，必须忍受不喜欢的苦药和放血等。与寿命分离，指的是死亡或害怕死亡而痛苦，生病本身比死亡更痛苦。我也无法摆脱生病，终将生病。观想我的亲友等一切敌友众生也都是如此。第二十四观想处。还有其他的痛苦，即死亡的五种痛苦：与圆满的享受分离，与圆满的根本分离，与圆满的眷属朋友分离，与珍惜喜爱的身体分离，死亡本身就是痛苦。
English
There are five sufferings of decay at the time of aging. The decay of complexion means that good skin color and luster disappear, becoming unsightly black-purple or blue-gray. The hair turns white like grass flowers, and all the senses lose their luster. The decay of shape means that teeth fall out, the body becomes bent, the limbs become crooked, the muscles become dry, the skin becomes loose, and the face is filled with wrinkles like an old cushion, making it unsightly no matter where you look. The decay of strength means that one must use all four limbs to stand up, stagger when walking, collapse like a broken rope when sitting, and speak unclearly, etc. The decay of the senses means that the eyes cannot see clearly, the ears cannot hear, etc., making one appear to be pretending to others. The decay of enjoyment means that one is hungry if one eats little, and cannot digest if one eats much, etc., making it impossible to enjoy desires. I have not escaped the suffering of aging either; if I live long and age, I will eventually age. Meditate that all beings, including relatives, friends, enemies, and friends, are the same. The twenty-third point of contemplation. Thinking about the suffering of illness. There are other sufferings, namely, various diseases that arise from past karma and present conditions. There are also five sufferings: the increase of pain and discomfort, which refers to the suffering of real pain. The change in the nature of the body refers to the withering of muscles, the drying of skin, etc. Being unable to enjoy what is liked and having to endure what is disliked, these two refer to the inability to do as one pleases with food and behavior, and having to endure bitter medicine and bloodletting, etc., which one dislikes. Separation from the life force refers to suffering from death or fear of death, and illness itself is more painful than death. I cannot escape illness either, and will eventually become ill. Meditate that all beings, including my relatives, friends, enemies, and friends, are the same. The twenty-fourth point of contemplation. There are other sufferings, namely, the five sufferings of death: separation from perfect enjoyment, separation from the perfect root, separation from the perfect retinue of friends, separation from the cherished and beloved body, and death itself is suffering.
Chinese
伴随着剧烈的痛苦和不适。我们必须与自己极度执着和贪恋的家乡、房屋、财产、上司、下属以及亲密的朋友们分离，并伴随着撕心裂肺的痛苦而死去。详细的观修方法如同前面讲解死亡无常时所说的那样。第二十五个观修点结束。 此外，还有其他的痛苦：求之不得的痛苦。为了获得享乐、权力或微小的统治地位，人们不顾性命地投入战斗，远赴需要花费数年才能到达的异国他乡，终日从事着无意义且永无止境的工作。脚底磨出血泡，双手累到开裂，腰背像马一样劳累，用鞭子抽打自己，即使向南弯腰，向北鞠躬，也一无所获。忍受着所有的饥渴，无视所有的寒冷和炎热，日夜不停歇。即使累得血肉模糊，也无法获得温饱。努力付诸东流，心中充满失望。此外，还有与不悦之境相遇的痛苦：自己被敌人控制，或者遭受疾病和剧烈痛苦的袭击，或者与致命的生物相遇，或者精神涣散，或者被洪水冲走，或者听到恶语，或者遭受监禁和刑罚等等。此外，还有与所爱分离的痛苦：一旦与父母、兄弟姐妹、家庭、朋友等不可或缺的人分离，心中就会产生难以忍受的痛苦，甚至身体也会因此而衰弱。同样，当财产丢失，统治地位丧失，权力被剥夺，或者任何自己执着和渴望的事物消失时，心中都会产生巨大的悲伤。因此，我们也要像前面一样观修“我也无法避免这些痛苦”。这七种痛苦其他众生也有，但因为人类是主要承受者，所以在此特别说明。第八种痛苦在此处有思考的方式，但在后面讲解会更方便。第二十六个观修点结束。 那么，如果转生到阿修罗道，会快乐吗？
English
Accompanied by intense suffering and discomfort. We must part from our homelands, houses, possessions, superiors, subordinates, and close friends to which we are extremely attached and infatuated, and die with excruciating pain. The detailed meditation method is as explained earlier when discussing the impermanence of death. The twenty-fifth point of contemplation ends. Furthermore, there are other sufferings: the suffering of not getting what one wants. In order to obtain pleasure, power, or a small dominion, people risk their lives in battles, travel to foreign lands that take years to reach, and engage in meaningless and endless work day and night. Their feet blister, their hands crack from labor, their backs are as tired as a horse, they whip themselves, and even if they bow south and prostrate north, they gain nothing. They endure all hunger and thirst, ignore all cold and heat, and never rest day or night. Even if they work until their flesh and blood are blurred, they cannot even get enough to eat and wear. Their efforts come to naught, and their hearts are filled with disappointment. Furthermore, there is the suffering of encountering unpleasant circumstances: being controlled by enemies, or being attacked by diseases and intense suffering, or encountering deadly creatures, or being distracted, or being swept away by floods, or hearing bad words, or suffering imprisonment and punishment, and so on. Furthermore, there is the suffering of separation from loved ones: once separated from indispensable people such as parents, siblings, family, friends, etc., unbearable suffering arises in the heart, and even the body weakens as a result. Similarly, when property is lost, dominion is lost, power is stripped away, or when anything one is attached to and longs for disappears, great sadness arises in the heart. Therefore, we should also meditate as before, "I cannot avoid these sufferings either." These seven sufferings are also experienced by other beings, but because humans are the main sufferers, they are specifically mentioned here. There is a way to contemplate the eighth suffering here, but it will be easier to explain it later. The twenty-sixth point of contemplation ends. So, if one is reborn in the Asura realm, will one be happy?