English
Therefore, the incoming and outgoing breaths of life can be cut off with just a few minor causes and conditions. The mind is impermanent, like lightning in the sky. For example, lightning in the sky does not last long. This mind is also the same, it does not stay for two moments, but is constantly changing. Life is impermanent, like dew on the tip of a blade of grass. For example, although the dew on the tip of a blade of grass seems crystal clear, it can disappear with just a slight cause and condition such as a gust of wind. This life is also the same, it will change and pass away with just a few minor causes and conditions. In what way is it impermanent? It is impermanent in the way of the four deaths. That is, one will surely die, it is uncertain when one will die, death cannot be avoided, and death is one's own nature. There are four statements about the certainty of death. Sentient beings who lived before no longer exist. As the Sutra says: All those born before have died. There is no place where one is born and does not die. Whether in the sky, or in the depths of the sea, or hiding in a cave, it is impossible to exist. Even the sages who live in the caves of Mount Sumeru and possess clairvoyance cannot escape death. The aggregates are compounded, therefore they are destined to die. Compounded things cannot exist forever. A place where one can exist forever cannot be found. Because all compounded things are impermanent. Do not grieve, Ananda. The scriptures explain it this way. Life does not stay for a moment. Day and night do not stop, this life is impermanent and short. There is no possibility of increase. Therefore, do not cling to the view of self, you will eventually face death. The scriptures explain it this way. All actions are impermanent, what determines this? The four dharmas of uncertain death are stated in this way. Life is uncertain. As stated in the "Place Three": If the sound is unpleasant, it can be endured. Both times, half and half is abandoned. Here it is uncertain, and finally it is ten years, initially it was countless years. Therefore, the lifespan of Jambudvipa is uncertain. Initially, the lifespan was countless years, and then it gradually shortened. At the age of one hundred, the teacher appeared. Now it is sixty years old. At the age of thirty, there will be a famine. At the age of twenty, there will be disease. At the age of ten, there will be a kalpa of weapons. At that time, the incarnation of Maitreya Buddha will descend and promote virtue. Finally, the lifespan will increase to eighty thousand years. There are eighteen intermediate kalpas in between. Therefore, now is the age of sixty.
Chinese
這本身也沒有確定性。經中關於生命無常說：有些人死在母胎中，有些人匍匐行走時死去，有些人正值壯年時死去，有些人衰老體弱時死去，就像願望樹上的果實一樣，一切都注定要被死亡奪走。身體沒有實質，因為它無常且不堅固，無常且變動，像泥土做的瓶子一樣容易破碎，像毒藥一樣，沒有任何真實性。如是說，最初是惡因，中間是惡緣，最終容易毀壞，外面是薄薄的皮膚，裡面是堆積的骨頭，中間是縱橫交錯的血管，充滿不潔之物。死亡的因緣眾多，生存的因緣卻極少。即使是那些生存的因緣，本身也是死亡的因緣。體內的元素是難以馴服的惡毒之物，地、水、火、風互相依存，任何一個失調都會引發各種疾病。如是說，沒有什麼不是死亡的因緣。這個身體因食物而死，也可能因消化不良而死。這意思是說，四百零一種疾病，八萬魔障，三百六十種突發和與生俱來的因素，都會造成死亡。顯現不可靠，因為這樣顯而易見的現象，如果加以分析，誰能找到它的本性呢？因此，現象是不真實的，死亡的時間也沒有確定性。這是對此的解釋。列舉四種任何事物都無法阻止死亡的因素。用防禦工事無法阻止死亡，即使被死主魔鬼抓住，四大元素逐漸消融的時候，築起城堡或佔據要塞，用禪定和咒語來防護，也無法維持片刻。這是對此的解釋。親友也無法阻止死亡，親友無法阻止，即使自己躺在床上，被眾多親友圍繞，奪命的荊棘，也只能自己獨自承受。被閻羅王的使者抓住，親友有什麼用，朋友有什麼用？即使親友最終圍繞，也無法拖延一天，最終連選擇吉凶星宿都做不到。積累的財物也無法阻止死亡。財物也無法阻止死亡，即使獲得眾多財物，長期享受安樂
English
This itself is also uncertain. The sutra says about the impermanence of life: Some die in the mother's womb, some die while crawling and walking, some die in their prime, some die in old age and weakness, just like the fruits of a wish-fulfilling tree, all are destined to be taken away by death. The body has no essence, because it is impermanent and not firm, impermanent and changing, like a clay pot that is easily broken, like poison, there is no reality in it. As it is said, the beginning is a bad cause, the middle is a bad condition, and the end is easy to destroy, the outside is thin skin, the inside is piled up bones, the middle is crisscrossing blood vessels, filled with unclean things. There are many causes of death, but very few causes of survival. Even those causes of survival are themselves causes of death. The elements in the body are difficult to tame and malicious, earth, water, fire, and wind depend on each other, and any imbalance will cause various diseases. As it is said, there is nothing that is not a cause of death. This body dies from food, and may also die from indigestion. This means that four hundred and one diseases, eighty thousand demons, and three hundred and sixty sudden and innate factors can cause death. Appearances are unreliable, because if such obvious phenomena are analyzed, who can find its nature? Therefore, phenomena are unreal, and the time of death is uncertain. This is the explanation of this. Enumerate the four things that cannot prevent death by any means. Fortifications cannot prevent death, even if seized by the Lord of Death, the devil, when the four elements gradually dissolve, building a castle or occupying a fortress, using meditation and mantras to protect, it cannot last for a moment. This is the explanation of this. Relatives and friends cannot prevent death either, relatives and friends cannot prevent it, even if one is lying in bed, surrounded by many relatives and friends, the thorns of taking life can only be endured alone. When seized by the messengers of Yama, what is the use of relatives, what is the use of friends? Even if relatives finally surround, it cannot delay even a day, and in the end, even choosing auspicious and inauspicious stars cannot be done. Accumulated wealth cannot prevent death either. Wealth cannot prevent death, even if one obtains much wealth and enjoys happiness for a long time
Chinese
就像被盗贼夺走一样，就像灯火在空手中熄灭一样，积攒的财物无法欺骗死主。自己的身体不会空耗，自己的身体不会空耗。即使我这样布施，死主无情，夺走后给鸟和狗，那些东西你有什么用呢？就像这样，即使能言善辩，或者拥有强大的勇气等优点，也无法留住。死亡自身的四种事物法则需要讲述。棉衣的最后是躺下，几乎是用一块粗布包裹。尸绳也几乎要来到床边了。亲友的最后是围绕，最后围绕着说“认识吗？”，除了产生贪恋之外没有用处。食物的最后是墓地食物三口。话语的最后是遗嘱三句话。像这样，十六种契约，用嘴说，心中想，除了增加痛苦之外没有用处。为了在相续中种下，关于那些契约四种，需要讲述。确定无疑要死亡，所以要修法，确定无疑要死亡，没有不修法的方法，所以要决定去修。必须在相续中生起。修法的方式要与根基的次第相结合，详细讲述。那么修法是必要的，所以要生儿子，送女儿，积攒法资粮来修法，如果这样想，因为不知道什么时候会死，所以不要把修法推迟到以后，如果今晚就死，就想着痛苦，然后生起精进。如果觉得今生的事情也很重要，因为死亡无论如何都不会放过，所以不要让法成为障碍，要确定障碍，一旦出现障碍，就想着“啊，我无论如何都不会被放过，死亡就要来了，无论如何什么才有用呢？”，这样鞭策自己，只做善行。死亡自身的三种事物，要从最初的三种阶段开始，具备死木三种法。三种阶段是：最好是见解阶段，中间是禅修阶段，最后是行为阶段。三种法是：不畏惧死亡的法，欢喜的法，不后悔的法。从最好是见解阶段开始，不畏惧死亡：根基最好是见解，通过无偏颇地证悟，在功德中解脱了偏执和执着，因为一切都是法性，所以死了也可以，不死也可以。中间是禅修阶段，死亡时具备欢喜的法：根基中间是光明空性
English
Just like being robbed by thieves, just like a lamp extinguishing in empty hands, accumulated wealth cannot deceive the Lord of Death. One's own body will not be wasted, one's own body will not be wasted. Even if I give like this, the Lord of Death is merciless, snatching it away and giving it to birds and dogs, what use do you have for those things? Just like that, even if one is eloquent, or possesses great courage and other virtues, one cannot be retained. The four things that are the nature of death itself need to be told. The end of the cotton clothes is lying down, almost wrapped in a single coarse cloth. The corpse rope is also almost coming to the bedside. The end of relatives and friends is surrounding, finally surrounding and saying "Do you recognize me?", there is no use other than generating attachment. The end of food is three mouthfuls of grave food. The end of words is three words of a will. Like this, sixteen kinds of contracts, speaking with the mouth, thinking in the heart, there is no use other than increasing suffering. In order to plant in the continuum, regarding those four kinds of contracts, it is necessary to tell. It is certain that one will die, so one must practice Dharma, it is certain that one will die, there is no way not to practice Dharma, so one must resolve to practice. It must arise in the continuum. The way to practice Dharma must be combined with the order of the faculties, and explained in detail. Then practicing Dharma is necessary, so one must have sons, send daughters, accumulate Dharma resources to practice Dharma, if one thinks like this, because one does not know when one will die, one must not postpone practicing Dharma to later, if one dies tonight, one must think of suffering, and then generate diligence. If one feels that the affairs of this life are also important, because death will not let go no matter what, one must not let Dharma become an obstacle, one must identify the obstacle, once an obstacle arises, one must think "Ah, I will not be let go no matter what, death is coming, no matter what, what will be useful?", thus spurring oneself on, only doing virtuous deeds. The three things that are the nature of death itself, one must start from the initial three stages, possessing the three Dharmas of dead wood. The three stages are: the best is the stage of view, the middle is the stage of meditation, the last is the stage of action. The three Dharmas are: the Dharma of not fearing death, the Dharma of joy, the Dharma of not regretting. Starting from the best stage of view, not fearing death: the root is the best view, through impartially realizing, in virtue, one is liberated from bias and attachment, because everything is the nature of Dharma, so it is okay to die, it is also okay not to die. The middle is the stage of meditation, at the time of death possessing the Dharma of joy: the root is the middle, luminous emptiness
Chinese
当身体、语言和思想都放松，不做任何执着地禅修时，死亡时会出现三种“味道”。自生法身的“味道”是：在呼吸停止的那一刻，会生起自生、无念的状态。好的见地和禅修的“护送味道”是：与过去习惯的混合物一同前行。独自一人的“旅行者味道”是：对于没有口诀的人来说，死亡时会感到恐惧；而对于拥有禅修的人来说，现在这个有漏的身体会感到疾病、饥饿和寒冷。想着死后会去一个快乐的地方，而将意识集中于一点，这就是“味道”。最后，从行为的角度来看待死亡：拥有临终无悔的法，即使在最后一口气时，也会想着：我没有欺骗，没有虚伪，尽力避免恶业，努力行善，因此不会后悔。如此，在心中生起无常，会有四种利益或必要性：信仰的祈祷是：如果修习死亡无常，信仰会增长。精进的助伴是：因为不知道何时会死，所以不会懒惰。迅速平息贪嗔是：因为在心中生起无常，会看到贪嗔没有根基，只会带来伤害，所以没有时间去做，自然会平息。更容易领悟平等性之义是：因为迅速平息了贪嗔。如此，在心中生起无常，看看能否驯服自己僵硬的心。如果能驯服，就不需要再修习其他的了。如果不能驯服，对于愚笨的人，还要详细地展示愚笨的四种根本和九种特征。首先是执着的愚笨，分为三种：过度侍奉自己无常如幻的身体是极其愚蠢的：自己的身体虽然显现，但却是会坏灭的，如同幻象。只需要维持不冷不饿即可，但却过度追求食物、衣服或外在的装饰，这是极其愚蠢的。无法忍受人身微小的痛苦，却期望能够忍受三恶道的痛苦：无法忍受今生的饥饿寒冷等微小痛苦，却期望能够忍受地狱的寒热、饿鬼的饥渴、畜生的愚痴，因此造作恶业，这是愚蠢的。不知道巨大的痛苦何时会到来，却认为今生是永恒的。