Chinese
这些人拿着获得的财物，嘲讽说，这是像给阎罗法王偷偷送礼吗？这么一点财物能做什么？像这样，对于没有获得财物的人，本应赞扬，却反而诋毁。像这种颠倒错乱，无论如何也无法满足，天性难以相处的人，他们怎么会对我产生欢喜呢？不会的。 不与孩童为伴的原因是什么呢？因为孩童们各自都没有考虑今生来世的利益，即使是食物等微小的东西，也不会产生布施的喜悦，只顾自己的利益。因此，不要把任何孩童当作亲密的朋友。如来是这样说的。从进入一切如来的境界中说： “如若住在猛兽群中， 永远不会感到快乐。 同样，依赖孩童， 永远不会感到快乐。” 《三昧王经》中说： “孩童无论多么长久地亲近， 他们最终都会变得不友善。 了解孩童的本性后， 智者不会亲近孩童。” 等等，有许多类似的说法。 第四点是：对于拥有成千上万的学者和数百位成就者的家庭，在无人居住的寂静山间或令人愉悦的森林中，朋友的特殊之处在于，各种各样的野生动物和鸟类，以及树木，不会对自己进行诽谤、诬陷、嘲笑和谩骂。无论相处多久，都不必担心他们会不满意，因为他们天性容易相处，是令人愉悦的善良朋友。我心中思念并祈愿，何时才能与他们一起安住呢？在那里，在没有其他人的地方，在山洞或空旷的寺庙中，不占为己有，或者在令人愉悦的树下，随意安排住处，何时才能不再为未来考虑，不再过多思虑呢？最好是一天，中等是一个月，最差也要在一年之内，不要过度执着于住所、身体和享用。
English
These people, carrying the gains they have acquired, mockingly say, "Is this like secretly offering bribes to Yama, the Lord of Death? What can be done with such meager gains?" Like this, towards those who have not acquired anything, they should be praised, but instead, they are denigrated. Such a perverted and confused state, no matter what, cannot be satisfied. How can those who are naturally difficult to get along with generate joy in me? They will not. What is the reason for not associating with children? It is because children do not consider the interests of this life and the next; they never have the joy of giving, even something as small as food, and they only care about their own interests. Therefore, one should not rely on any child as a close friend. The Tathagatas have said this. From entering the realm of all the Tathagatas: "If one dwells among a herd of wild beasts, one will never feel joy. Likewise, by relying on children, one will never feel joy." And in the Samadhiraja Sutra: "No matter how long one associates with children, they will eventually become unfriendly. Having understood the nature of children, the wise do not associate with them." And so on, there are many similar statements. The fourth point is: For the families of thousands of scholars and hundreds of accomplished ones, in the solitary mountains or delightful forests where no one lives, the special thing about friends is that the various kinds of wild animals and birds, and the trees, do not slander, accuse, mock, or revile one with unpleasant words. No matter how long one associates with them, there is no need to worry that they will be dissatisfied, because they are naturally easy to get along with and are pleasant, good friends. I think in my heart and pray, when will I be able to dwell together with them? There, in a place where there are no other people, in a cave or an empty temple, without possessing it, or under a delightful tree, arranging a dwelling as one pleases, when will I no longer look to the future and stop thinking so much? At best, a day; moderately, a month; and at worst, even within a year, I will not prolong my thoughts and will be attached to all places, bodies, and enjoyments.
Chinese
愿我能毫无阻碍地成就此事，我如此思念并祈愿。在那寂静之处，没有任何其他人占据那片土地，因此没有争端，而且自然宽广辽阔，令人心旷神怡。在那里，我可以随心所欲地做任何事情，无需依赖他人，自由自在地行走坐卧，不执着于占有，我何时才能独自一人居住在那里呢？我如此祈愿。在那里，我拥有简朴的用具，比如泥土制成的钵等少量物品，以及敌人和盗贼不需要的，比如粗糙的毡垫、拂尘等少量衣物。即使我不害怕盗贼等而隐藏我的身体和财物，我也不会害怕敌人和盗贼的窥视和伤害等。我何时才能无友独居呢？我如此祈愿。在那里，虽然不是墓地，但有时我会去墓地，看到过去死者的新旧尸体、腐烂的尸体和骨骸，以及我自己看似活着的身体。我心想，这些最终都必然会走向毁灭，它们和这些尸体一样。我何时才能平等看待这一切呢？我如此思念无常、不净和出离之心。观看他人腐烂发青的尸体，心想：这些尸体生前也像我一样，爱惜自己的身体，无法忍受寒冷、炎热和疾病等。我将它们与我的身体进行比较。我的身体现在看起来还活着，被我珍爱着，无法忍受寒冷和炎热等。但它过去也是如此，现在也是如此，将来也不会超出这个范围。我将我的身体与那些尸体进行比较，并进行冥想。现在看起来还活着的我的身体，最终也会死亡、腐烂。到那时，尸体散发着极其难闻的气味，以至于那些为了肉而寻找食物的狐狸和野狼等，也不会靠近它。更何况其他人呢？我认为，这种情况很快就会发生。
English
May I be able to accomplish this without any hindrance, I think and pray in this way. In that secluded place, no one else occupies that land, so there is no dispute, and it is naturally vast and spacious, and pleasing to the mind. There, I can do anything I want without relying on others, freely walking, sitting, and lying down, without being attached to possession. When will I be able to live alone there? I pray in this way. There, I have simple utensils, such as a bowl made of earth, and a few items that enemies and thieves do not need, such as rough felt mats, dusters, and a few clothes. Even if I don't hide my body and possessions for fear of thieves, I won't be afraid of being spied on and harmed by enemies and thieves. When will I be able to live alone without friends? I pray in this way. There, although it is not a cemetery, sometimes I go to the cemetery and see the new and old corpses of the dead, the rotten corpses and bones, and my own body that seems to be alive. I think to myself, these will eventually perish, and they are like these corpses. When will I be able to see all this equally? I contemplate in this way on impermanence, impurity, and the mind of renunciation. Looking at the rotten and blue corpses of others, I think: these corpses used to cherish their bodies like me, and could not bear the cold, heat, and disease. I compare them to my body. My body now seems to be alive and cherished, and cannot bear the cold and heat. But it was like this in the past, it is like this now, and it will not go beyond this range in the future. I compare my body to those corpses and meditate. My body, which now seems to be alive, will eventually die and rot. At that time, the corpse will emit an extremely foul odor, so that even the foxes and wolves who seek food for meat will not approach it. What about others? I think that this situation will happen soon.
Chinese
心中作意并修习。即使自己的身体是从母亲的子宫中独自产生，但最初一起出生的血肉和骨骼等，最终死亡时也会分解，血肉骨骼各自 अलग（分开）而แยก（分离），更何况与亲近的亲友和朋友等其他的人 अलग（分开）而แยก（分离）呢？因此，心中作意聚合终将离散。最初出生时也是自己独自出生，最终死亡时也是自己独自死亡，如果三界轮回的一切痛苦的根源是出生和死亡，那么我感受生死的痛苦的命运，其他的亲友和朋友们不会代替承受，而是自己独自承受，那么对于阻碍戒律、听闻、学习、闭关、念诵等的善行的亲友，做什么呢？没有必要啊。例如，如同进入漫长道路的旅客们，次第舍弃一个又一个客栈等住所，同样，不知道 पहले（先前）从哪里来，और（并且） बाद（之后）去哪里，进入三界轮回的道路，现在执着于人身的住所，不想去其他地方，但是死主阎罗 जल्दी（迅速）到来，不由自主地将生命带到 दूसरे（另一）世，在那个时候，如《国王教诫经》中所说，亲友等世间人被悲伤 पूरी तरह से（完全地）折磨，拔头发，眼睛充满眼泪，发出“ཀྱི་ཧུད་ཕ་ཀྱི་ཧུད་མ་”等哀嚎，如同 चार（四个）人将尸体从住所或 घर（家）中抬到 या（或者）丢弃到坟墓之前，去往荒无人烟的森林，努力行持死亡之法善行吧。去到那里，没有贪恋之处的亲友，也没有愤怒之处的仇人，独自一人住在寂静的山中。亲戚等像对待已经死去的人一样看待，断绝希望，所以无论何时死亡，都没有人哭泣哀嚎而悲伤，在那山中，身边有眷属佛法的 सहायक（帮助）。
English
Meditate and contemplate in your mind. Even though this body of mine arises alone from my mother's womb, the flesh and bones, etc., that were born together from the beginning will eventually disintegrate upon death, with flesh and bones separating separately. What need is there to mention the separation from close relatives, friends, and loved ones? Therefore, contemplate that all gatherings eventually end in separation. At the beginning of birth, one is born alone, and at the end of death, one dies alone. If the root of all suffering in the three realms of samsara is birth and death, then the fate of experiencing the suffering of my birth and death will not be taken by other relatives and friends, but will be experienced by myself alone. What need is there for relatives and friends who hinder virtuous deeds such as discipline, listening, learning, retreat, and recitation? There is no need. For example, just as travelers who have embarked on a long road gradually abandon one lodging and take another, similarly, without knowing where one came from before and where one will go later, having entered the path of the three realms of samsara, one now clings to and is attached to the place of human birth, not wanting to go elsewhere. However, when the Lord of Death, Yama, comes quickly and involuntarily leads one to the next life against one's will, at that time, as stated in the Sutra of Admonishing the King, worldly people such as relatives and friends are tormented by sorrow, tearing their hair and filling their eyes with tears, crying out "kyi hud pha kyi hud ma" and so on. Just as four men carry or throw the body from the place or home to the cemetery, before that, go to a deserted forest and strive for the virtuous Dharma of death. Having gone there, without relatives and friends to be attached to, and without enemies to be angry with, dwell alone in a solitary mountain retreat. Relatives and others regard you as if you were already dead, having given up hope, so whenever you die, no one will weep and wail in sorrow. In that mountain retreat, may you have companions who are assistants to the Dharma.
Chinese
任何人，无论是父辈还是其他，都不会因他的死亡而悲伤，也不会遭受诸如哭泣之类的伤害，因此，看到没有人悲伤，我也不会感到不适。在这种僻静的地方死去，可以忆念佛陀和佛法，以及临终时自己所拥有的任何修行，没有人会扰乱你的心，所以可以在善良的状态下安乐地离去。如经中所说：“梵行善修习，业亦善纯熟，临终则无忧，如出烈火宅。”就像这样。因为僻静有很多优点，所以非常重要，因为不需要照顾风景优美的森林住所，也不需要奉承高贵的人，不需要保护弱者等等，所以轻松自在，身心快乐。仅仅居住在僻静之处，就能通过加持，自然而然地平息身语意的所有散乱。因此，我应该独自一人，恒常地居住在那样的僻静之处。居住在那里之后，也要完全放弃或舍弃所有追求今生利益的不善和无记的分别念，如征服敌人、保护亲友、积聚财富、寻求名利等等。我应该观察自己的心，下定决心调伏它。为了通过止禅来平静这颗心，并通过观禅来调伏它，我应该全心全意地致力于修习止观双运的甚深瑜伽。第二，舍弃分别念。分为简略的指示和详细的解释两部分。第一部分是：一般来说，舍弃分别念的方法有很多，但在这里，特别针对《论典》的完整内容，以及对治嗔恨的忍辱章节，对治愚痴的智慧章节。这里主要针对对治贪欲，过度执着和依赖于今生和来世的世间欲望，如内在的女人和外在的财富等，会产生各种痛苦。在今生，为了女人和财富，可能会被他人杀害，被铁链等束缚，或被刀剑等砍断肢体等等。
English
Anyone, whether father or others, will not grieve over his death, nor will they suffer harm such as crying out, so seeing that no one grieves, I too will not feel uneasy. Dying in this secluded place allows one to remember the Buddha and the Dharma, and whatever practices one has at the time of death, no one will distract your mind, so one can depart peacefully in a virtuous state. As it says in the sutra: "Having practiced pure conduct well, and having become well-versed in karma, at the time of death there is no sorrow, like escaping from a burning house." Just like that. Because there are many qualities to seclusion, it is therefore very important, because there is no need to take care of the scenic forest dwelling, nor to flatter the noble, nor to protect the weak, etc., so it is easy and comfortable, and one obtains happiness of body and mind. Merely dwelling in seclusion, through blessings, naturally and effortlessly pacifies all the distractions of body, speech, and mind. Therefore, I should dwell alone, constantly, in such a secluded place. Having dwelt there, one should also completely abandon or relinquish all non-virtuous and indeterminate thoughts of pursuing the benefits of this life, such as conquering enemies, protecting friends, accumulating wealth, seeking fame and gain, etc. I should observe my own mind, and resolve to tame it. In order to calm this mind through shamatha (calm abiding) and to tame it through vipassana (insight), I should wholeheartedly dedicate myself to meditating on the profound yoga of shamatha-vipassana union. Second, abandoning discursive thoughts. This is divided into a brief indication and a detailed explanation. The first part is: In general, there are many ways to abandon discursive thoughts, but here, especially with regard to the complete content of the treatise, and in particular the chapter on patience as an antidote to anger, and the chapter on wisdom as an antidote to ignorance. Here, mainly focusing on the antidote to attachment, excessive attachment to and reliance on worldly desires in this life and the next, such as inner women and outer wealth, etc., gives rise to various sufferings. In this life, for the sake of women and wealth, one may be killed by others, bound by iron chains, or have limbs cut off by swords, etc.