Chinese
必定活到十岁。而在南赡部洲，寿命最短为十岁，最长为第一劫的人们，寿命长达无数年。如今，有人认为寿命三十或二十岁也很稀少。寂天菩萨说：“今天或明天不会死，安心生活是不合理的。”又说：“生命短暂，所知事物繁多。寿命的长短也无法得知。如天鹅从水中取乳一般，应接受自己的愿望。”如是说，对于寿命或佛法等应修之事，不拖延才是最重要的。一般来说，善业能使人长寿安乐，但恶趣众生因不善业而感受痛苦的时间极其漫长，因此应对业果深信不疑。第二，例如，蜡烛有时因灯芯耗尽而熄灭，有时因灯油耗尽而熄灭，有时因两者都耗尽而熄灭，有时两者都未耗尽却因风等原因而熄灭。同样，死亡也有四种情况：寿命耗尽而死，而非福报耗尽；福报耗尽而死，而非寿命耗尽；寿命和福报都耗尽而死；寿命和福报都未耗尽，却因不谨慎的行为、战争、火灾、水灾等可怕之事而死。因此，为了第一种情况，应行救护生命、建造佛塔等同类善业；为了第二种情况，应行供养三宝等一切福德之事；为了第三种情况，应努力兼顾两者，以延缓死亡；为了第四种情况，应对饮食和行为举止都保持谨慎，并避免一切可怕之处。占卜、苯教、医药等也只能对最后一种情况有所帮助，而对前三种情况则无能为力。在这些善行的基础上，以甚深的生圆次第修持长寿法，对四种情况都至关重要，就像无力偿还债务的穷人，被强大的亲戚庇护并给予财物一样。第三，分为业的两种：正业和助缘。第一，在《俱舍论》中说：声音不悦耳
English
They definitely live to be ten years old. In this southern continent, the shortest lifespan is ten years, and the longest lifespan of the people of the first kalpa is immeasurable. Nowadays, some consider it rare to even live thirty or twenty years. Shantideva said, "It is not reasonable to live comfortably, thinking that one will not die today or tomorrow." He also said, "Life is short, and there are many things to know. The length of life is also unknown. Like a swan taking milk from water, one should accept one's own desires." As it is said, it is most important not to procrastinate on things to be accomplished, such as life or Dharma. Generally, virtuous deeds lead to long life and happiness, but the duration of suffering experienced by beings in the lower realms due to non-virtuous deeds is extremely long, so one should have unwavering faith in karma. Secondly, for example, a candle sometimes goes out because the wick is exhausted, sometimes because the oil is exhausted, sometimes because both are exhausted, and sometimes because neither is exhausted but it is extinguished by wind or other causes. Similarly, there are four ways to die: dying because life is exhausted and not because merit is exhausted; dying because merit is exhausted and not because life is exhausted; dying because both life and merit are exhausted; and dying because neither is exhausted, but due to careless behavior, war, fire, water, or other terrible things. Therefore, for the first case, one should perform virtuous deeds of the same kind, such as saving lives and building stupas; for the second case, one should perform all meritorious deeds, such as offering to the Three Jewels; for the third case, one should strive to do both to delay death; and for the fourth case, one should be mindful of all food and behavior and avoid all terrible places. Divination, Bon, medicine, etc., can only help with the last case, but they cannot influence the first three. On top of these white causes, practicing longevity through the profound generation and completion stages of mantra is essential for all four cases, just like a poor person who cannot repay debts is protected and given wealth by a powerful relative. Third, there are two types of karma: the actual karma and the supporting conditions. First, in the Abhidharmakosha it says: Unpleasant sound
Chinese
被称为“属于”的，意思是除了个别情况外，欲界众生中未进入两种等持者，都属于中有而死。因为损害他们的身体会损害寿命，所以说寿命融入粗身之流，是与突发情况相伴随的。声音不悦耳者，寿命可以活到自然终了，没有中有而死。同样，所谓一生只生一次，指的是灭尽定和无想定这两种等持，以及获得慈爱等禅定的欲界众生，还有色界和无色界的众生，一生补处菩萨，以及在此生获得阿罗汉果位的最后有者，佛陀授记寿命者，佛陀的使者，进入见道和进入大慈爱者，最后有菩萨和转轮圣王，以及那些在母胎中的母亲等等，在各自的寿命或事业果报未成就之前，不会有突发死亡。第二种是，地狱众生由于佛陀的慈悲和自身生起善心等白色力量，会成为突发死亡的因缘。天人和阿修罗交战以及沉迷于嬉戏等其他情况，仅仅由于不善的意图和放逸，会成为突发死亡的因缘。特别是人间被称为十六大怖畏的是，如时轮根本续中所说：敌人和狮子，象王和火，饥饿的主人，盗贼用绳索死亡，水和宝藏扰乱，以及食肉者死亡的恐怖，疾病和感官的逼迫，贫穷和失去女人，以及人主争斗的恐怖，还有金刚堕落和意义丧失。就像这样。这些突发怖畏，也能通过咒语等力量来遣除，如其中所说：任何瑜伽母，每日忆念其足，都会得到极大的加持。经中说有九种突发死亡的因缘：吃不适合的食物，吃饱了还吃很多，前一次没消化又吃下一次，大小便不按时排泄，病人不听医生和护士的话，被强大的鬼神附身，催吐药用错，不加观察地使用猛烈行为，放逸。
English
Those called "belonging to," meaning that except for some special cases, sentient beings in the desire realm who have not entered the two meditative absorptions are those who die in the intermediate state. Because harming their bodies harms their lifespan, it is said that lifespan merges into the stream of the coarse body, which is accompanied by sudden events. Those with unpleasant voices live out their natural lifespan and do not die in the intermediate state. Similarly, those who are born and remain for one lifetime, referring to the two meditative absorptions of cessation and non-discrimination, as well as desire realm beings who have attained samadhi such as loving-kindness, beings of the form and formless realms, bodhisattvas bound by one birth, the last existence who attains Arhatship in this life, those whose lifespan is prophesied by the Buddha, the messengers of the Buddha, those who have entered the path of seeing and great loving-kindness, the last existence bodhisattvas and the wheel-turning kings, and those such as mothers in the womb, do not have sudden death until their respective lifespans or the fruits of their actions are accomplished. Secondly, hell beings, due to the compassion of the Buddha and the arising of virtuous thoughts in their own minds, become causes for sudden death through white forces. Gods and Asuras fighting and indulging in play, and other situations, solely due to unwholesome intentions and carelessness, become causes and conditions for sudden death. In particular, the sixteen great fears known in the human world are, as stated in the Abridged Kalachakra Tantra: enemies and lions, elephant kings and fire, masters of hunger, thieves dying by ropes, water and treasures disturbed, and the terror of flesh-eaters dying, diseases and the oppression of the senses, poverty and separation from women, and the terror of human lords fighting, as well as the fall of the vajra and the loss of meaning. Like this. These sudden fears can also be averted through the power of mantras and so on, as it says there: Any yogini who remembers her feet every day will receive great blessings. The sutras say that there are nine causes of sudden death: eating unsuitable food, eating a lot even when full, eating the next meal before the previous one is digested, not excreting urine and feces on time, patients not listening to doctors and nurses, being possessed by powerful spirits, using emetics incorrectly, using violent behavior without examination, and being careless.
Chinese
行淫等，以及其他被称为八十一突发事件等等很多，但没有不包括在这些之中的。总之，精通于在这些没有发生之前就守护和断除，是长寿的殊胜仪轨。第六，分为两部分：讲述出现死兆的原因；详细阐述死兆。第一部分分为三：外、内、密。第一是：导师语自在称说：神和元素二者，紊乱是死亡的三种特征。从获得中将出现死兆，因此，应从此区分。如是所说，有三种。而且，每一个也因外和内的区分而变成两种。神紊乱或从神变化，如雷击等是外，饥荒等是内。元素紊乱或从元素变化，如火水等伤害是外，风胆等紊乱是内。神和元素二者都紊乱，也因外和内的区分而变成六种。第二是：各自的界维持的因素，寿命的延续，以及先前积累的业的残余，和福德的力量这三者中的任何一个耗尽，即单独耗尽三种；以及这些二二耗尽；以及一起耗尽，这三种也都依赖于先前积累的业的延续，并且也必定取决于暂时的顺逆。如《前译续》中说：违背誓言，扰乱心绪，灰心丧气，惊慌失措，以及强烈的嗔恨，诅咒，惩罚，以及身语意的誓言破损，以及住在恶劣的地方，这些都会导致寿命衰减，气息紊乱，受邪魔控制。这是寿命耗尽的因缘。语自在称说：盗贼、鱼、野兽、蛇，鸟等贪恋生命者，如果杀死这些，即使是长寿者也会立刻短命。如是杀生等与生俱来的罪过增加，导致清净的业的延续终结的因缘，以及摧毁佛塔和破坏僧团的法轮等，以非福德之业作为福德耗尽的因缘。因此，业的延续耗尽时，会出现时节性的死兆；以及由于因缘的力量，会出现非时节性的死兆的原因。寿命和
English
Practicing sexual acts, and also many others such as the eighty-one sudden occurrences, but there is nothing that is not included in these. In short, being skilled in guarding and abandoning before these occur is the excellent ritual for living long. Sixth, divided into two parts: stating the causes of the appearance of death omens; elaborating on death omens. The first part is divided into three: outer, inner, and secret. The first is: The teacher Ngakgi Wangchuk Drakpa said: Both gods and elements, disruption is the three characteristics of death. From attainment, death omens will appear, therefore, one should distinguish from this. As it is said, there are three. And each of these also becomes two each due to the distinction between outer and inner. When gods are disrupted or transformed from gods, such as being struck by lightning, etc., is outer, and famine, etc., is inner. When elements are disrupted or transformed from elements, such as harm from fire and water, etc., is outer, and disruption of wind and bile, etc., is inner. When both gods and elements are disrupted, it also becomes six due to the distinction between outer and inner. The second is: The factors that sustain each of their respective elements, the continuation of life, and the remainder of karma accumulated from the past, and the power of merit, whichever of these three is exhausted, that is, the exhaustion of a single one of the three; and the exhaustion of these two by two; and the exhaustion together, all three of these also depend on the continuation of karma accumulated from the past, and it also necessarily depends on temporary favorable and unfavorable conditions. As it says in the Early Translation Tantra: Breaking vows, disturbing the mind, despairing, panicking, and intense hatred, curses, punishments, and the breaking of vows of body, speech, and mind, and dwelling in evil places, these will cause the decline of life, disruption of breath, and being controlled by obstacles. This is the cause of the exhaustion of life. Ngakwang Drakpa said: Thieves, fish, wild animals, snakes, birds, etc., those attached to life, if these are killed, even the long-lived will immediately become short-lived. Thus, the increase of sins such as killing, etc., which are inherent, causes the cause of the end of the continuation of pure karma, and destroying stupas and destroying the Dharma wheel of the Sangha, etc., with non-meritorious deeds as the cause of the exhaustion of merit. Therefore, when the continuation of karma is exhausted, seasonal death omens will appear; and due to the power of conditions, the cause of untimely death omens will appear. Life and
Chinese
这三种，即业、功德，就像灯、灯柱和灯油一样，互相依存，长久维持。第三，按照每个人呼吸的次数，每天两万一千六百次呼吸来计算，一百年后，通过收摄脉、气、明点这三者的次第，会出现死亡的征兆。由于突发因素的影响，左右日月运行的偏差会急剧增加，并在脐部出现房屋的形状，心脏出现八个部分，喉咙出现星宿，头顶出现脚的形状等次第，在短时间内消失，从而出现非时的死亡征兆。如果想详细了解，内容浩瀚无边，需要从密宗的续部、教言和口诀中去理解。第二部分有六个方面：观察什么地方？如何观察？何时观察？征兆的关联陈述。观察出现多少征兆。观察的必要性。第一点，出自《欺骗死主的证悟》：如果有人将要死亡，想要了解其特征，那么他应该从安乐的身体中，将心识转移到其他所知之处。由于身体不适、贪欲、昏暗等力量，以及恐惧和悲伤等的影响，会从原来的状态中显现出不同的景象。就像这样。第二点，虽然在经论和口诀中有多种分类和归纳，但简而言之有两种：外在和内在的征兆。第一种有六个方面：巨蟹座和摩羯座交替的日子的正午，自己的影子增长或减少，颠倒位置，或者过度减少是死亡的征兆；过度增长是疾病侵扰的征兆，这些都是通过观察影子来判断的。如果感觉脚底和肚脐是空洞的，三天前会变成五天等，这些是通过观察突发的疼痛来判断的。大小便一起排出时感到麻木，初一排出黑色的物质，出现须弥山的烟雾，耳朵的乌塔，王妃的光芒，梵天的线断裂等，这些是通过观察身体来判断的。眼睛无法正常或错误地感知形状，耳朵无法正常或错误地感知声音等，对各种事物产生错觉，这些是通过观察感官来判断的。在无云的晴空中，早晨或傍晚，或者长时间观看月光下自己的影子，在天空中看到影子的形状，无论是否有问题