Chinese
呜呼！最终之时，无常坏灭终分离，狐狸秃鹫豺狼食，珍爱执常清净心已舍，现在就应积聚殊胜法藏。三界圆满成殊胜之基，梵天帝释千眼等，名声福德光芒耀，亦无胜死主境之时。禅定成就住劫亦，业尽寿终有死时，天与非天成就持明者，人王凡夫众生数，畏惧死亡众生无边际。此生无常如嬉戏之雨云，死主闪电之链舞，日夜时分变异雨降临，三界苗芽皆润湿。器情无常有情成坏时，七日一水风飘散时，周围海岛洲及山围绕，须弥四宝山亦无常，一切化为虚空一时，定当思维从心积法藏。引导世间独觉弟子众，能仁之子围绕之诸怙主，如净空中前所未有之兔，众星之链围绕般，闪耀亮堂清晰亦，示现无常寂灭之方式，珍贵教法无量之日亦，观昔昔往昔已没落。如无髓之树木自身，如幻之房屋怎不坏？是故定死何时死，于此而死以此死，决定无有，此生无增常损减，死亡之因多，生存之分少，莫虚度人生，收摄心念，从今日起勤奋于法理。四大聚合之殿堂有情众，以动摇分别生灵所庄严亦，缘起故为有为法，坏灭乃其本性，如老旧城市般无常故，迅速积聚殊胜法藏。如狂风入内之灯火般，刹那无常动摇之自性，突发死缘猛烈袭击时，不能久住定当死亡故，现在
English
Alas! In the end, impermanence destroys and separates; for foxes, vultures, jackals, and wolves, this is food. Cherishing, clinging to permanence, abandoning the mind of purity, right now, accumulate the supreme treasury of Dharma. The wealth of the three realms becomes the basis of the sacred. Brahma, Indra with a thousand eyes, and others, their fame, merit, and blazing light, even they have no chance to overcome the Lord of Death's realm. Even those who abide for eons through accomplished meditation, when their karma is exhausted, death will occur. Gods, demigods, accomplished vidyadharas, human kings, ordinary beings—countless are those beings who fear death. This life is impermanent, like playful rain clouds; the Lord of Death dances with chains of lightning. As days and nights change and rain falls, all the sprouts of the three realms are moistened. When the outer and inner worlds are impermanent, and existence is formed and destroyed, when seven suns and one water scatter by wind, the surrounding oceans, continents, and mountains, even the four precious Mount Merus are impermanent. When all becomes one space, think definitively and accumulate Dharma from the heart. Leaders of the world, solitary realizers, assemblies of disciples, protectors surrounded by the sons of the Able One, like a rabbit in the clear sky, surrounded by chains of stars, shining brightly and clearly, they also demonstrate the way of impermanent passing. Look at how the precious teachings, like countless suns, have set in former times. Like a tree without heartwood, one's own body, like an illusory house, how can it not decay? Therefore, it is certain that one will die, but there is no certainty when, where, or how one will die. This life is always decreasing, never increasing; the causes of death are many, and the chances of survival are few. Without wasting time, restrain your mind and strive for the Dharma from this very day. The mansion of the assembled four elements, inhabited by sentient beings, adorned with the moving thoughts of beings, is born from conditions, and therefore conditioned; destruction is its nature. Like an old city, it is impermanent, so quickly accumulate the supreme treasury of Dharma. Like a lamp blown out by a red wind, momentary, impermanent, and of a wavering nature, when sudden and violent causes of death strike, since one cannot remain long and is certain to die, now
Chinese
务必积聚圣法之宝藏，眷属受用乃是关系密切的亲友，即使拥有美貌、青春、权势和高贵的出身，一切都将失去，必须独自离去。无论善恶都将跟随自己，那时除了佛法之外，没有其他的救护，为何现在不精进努力呢？像这样思维世间的前后因果，无数往昔的众生已经逝去，现在大地上的大多数众生，也必定在百年之内走向无常，未来者也将步其后尘。看看年长和年轻者，以及那些一同逝去的人们，我也无法超越这种本性，所以务必思维死亡，积聚佛法之宝藏。从三界地狱到有顶天之间，没有谁能逃脱死主的掌控，一切都是无常、变化且没有实质的。生命如同车轮般不可靠，尤其人世间充满伤害，是疾病、邪魔和诸多灾难的根源，刀剑、火焰、悬崖、猛兽和毒药，国王、敌人、强盗等等，摧毁生命，毁灭兴盛。即使没有伤害，人的寿命也在流逝，日夜刹那变化，也在接近死主之处，如同众河流奔向大海，太阳的圆盘落向西山。即使具备食物等维持生命的圆满条件，也有像毒药般带来痛苦的时候，不和谐与诸多损害，又怎能不摧毁圆满呢？因此，没有不是死亡之因的，不知何时、以何种方式、在何处死亡，对于毫无意义、欺骗人的世间和舍弃佛法者，从内心深处修持无常和死亡之法吧。今生我已获得闲暇人身之船，并且拥有上师口诀之舵，如果不努力渡过痛苦之河，再没有比这更大的欺骗了。因此，佛陀赞叹的珍宝之器，在彻底消除一切过患的同时，如实获得，如果不把握自他二利的富饶，那只是将自己囚禁在轮回的监狱里。唉！如同用手测量石头一样，思考世间，悲伤油然而生，教法无法领悟，讲述也无法理解，即使明天就要死去，却仍然执着于长久和永恒。
English
Be sure to accumulate the treasure of the holy Dharma. Relatives and enjoyments are close friends, but even if you have beauty, youth, power, and a noble birth, everything will be lost, and you must leave alone. Whatever good or bad follows you, at that time, there is no other refuge than the Dharma, so why not strive diligently now? Think about the causes and effects of the world like this. Countless beings of the past have passed away, and most beings on the earth now will surely become impermanent within a hundred years, and those of the future will follow in their footsteps. Look at the old and the young, and those who have passed away together. I cannot transcend this nature, so be sure to think about death and accumulate the treasure of the Dharma. From the hells of the three realms to the peak of existence, no one can escape the control of the Lord of Death. Everything is impermanent, changing, and without essence. Life is as unreliable as a chariot wheel. In particular, the human world is full of harm, the root of diseases, demons, and many disasters. Swords, flames, cliffs, beasts, and poisons, kings, enemies, robbers, and so on, destroy life and ruin prosperity. Even without harm, a person's life is passing away. Day and night, in an instant, change, and are approaching the place of the Lord of Death, like all the rivers flowing to the sea, or the sun's disc falling to the western mountains. Even if there are perfect conditions for maintaining life, such as food, there are times when they bring suffering like poison. How can disharmony and many harms not destroy perfection? Therefore, there is nothing that is not a cause of death. It is uncertain when, how, or where one will die. For those who abandon the meaningless, deceptive world and the Dharma, from the depths of your heart, practice the Dharma of impermanence and death. In this life, I have obtained the boat of leisure and fortune, and I have the rudder of the Guru's instructions. If I do not strive to cross the river of suffering, there is no greater deception than this. Therefore, the precious vessel praised by the Buddha, while completely eliminating all faults, is truly obtained. If you do not grasp the abundance of benefits for yourself and others, you are simply imprisoning yourself in the prison of samsara. Alas! Like measuring a stone with your hand, thinking about the world, sadness arises. The teachings cannot be understood, and explanations cannot be comprehended. Even if you are going to die tomorrow, you still cling to longevity and permanence.
Chinese
轮回中没有一丝一毫的出离心， 明明知道却傲慢，明明理解却迷惑。 在喧嚣中散乱，烦恼如雨般降临， 我何时才能利益这些众生？ 在此，我渴望渡过罪恶的苦海， 渴望成就卓越的功德。 现在就应思维死亡， 日夜都应只修无常。 一次又一次地生起出离心和厌离心， 这样才能成就今生来世的利益和安乐之法， 以强烈的精进努力修行， 舍弃此生，摧毁我执的错觉。 总而言之，成就一切殊胜的功德， 彻底消除一切罪恶，这是通往解脱的圣道。 一切佛法的根本在于调伏无常之心。 如此，从佛法的云鼓声中， 传出深刻而悦耳的利益之语， 愿一切众生从散乱、烦恼和常执中， 疲惫的心灵，今天得以休息！ 大圆满，心性休息中， 寿命无常品，第二。 如此，无常的三界轮回之法， 因其变异而极其痛苦， 以痛苦之变和有为法这三者， 六道众生都可怜。 如同火中、野兽、暴徒之中， 如同落入国王监狱中的众生， 前后相续的痛苦折磨着他们， 至今没有解脱的机会，徒增悲伤。 虽有获得安乐、脱离痛苦的愿望， 却显现奔向痛苦的因果。 如同飞蛾扑火一般， 被对欲望的贪恋所欺骗。 同样，山鹿、蜜蜂、鱼和象， 被声音、气味、味道和触觉所迷惑一样， 众生被这五种欲望所欺骗， 何时才能没有安乐，看看这痛苦的境地！ 天人和非天、地狱、饿鬼和人， 旁生六道如水桶的绳子一般， 一个接着一个，痛苦无边无际。 如果计算生世，每个众生， 都曾背负着亲友、仇敌和中立者的重担， 安乐、痛苦、利益和损害，布施无数。 父亲变成母亲，母亲变成姐妹， 她们又变成儿子，没有确定性， 朋友变成敌人，也没有尽头。 如此思索世间前后的业力， 悲伤不已
English
In samsara, there is not even a speck of renunciation, Knowing, yet arrogant; understanding, yet deluded. Scattered in the midst of clamor, with afflictions raining down, When will I ever benefit these beings? Here, I long to cross the ocean of sinful deeds, Longing to accomplish extraordinary virtues. Right now, one should contemplate death, Day and night, meditate solely on impermanence. Again and again, generate renunciation and aversion, Thus, the Dharma of benefit and happiness will be accomplished in this life and the next, With strong diligence, strive in practice, Abandon this life, destroy the illusion of self-grasping. In short, accomplish all excellent virtues, Completely eliminate all sins, this is the sacred path to liberation. The root of all Dharmas lies in subduing the mind with impermanence. Thus, from the cloud-drum sound of the Dharma, The profound and melodious words of benefit are proclaimed, May all beings, from distraction, afflictions, and the clinging to permanence, Their weary minds, find rest today! From the Great Perfection, Resting the Mind, The chapter on the Impermanence of Life, the Second. Thus, the impermanent Dharma of the three realms of samsara, Is extremely painful due to its change, With the change of suffering and the three conditioned things, All beings of the six realms are pitiable. Like beings trapped in fire, among wild animals, or violent people, Like beings confined in a king's prison, Tormented by successive sufferings, Still without a chance of liberation, increasing sorrow. Although there is a desire to attain happiness and be free from suffering, They manifestly run towards the cause and effect of suffering. Like moths flying into the flame, Deceived by clinging to the objects of desire. Similarly, deer, bees, fish, and elephants, Are deceived by sound, smell, taste, and touch, Beings are deceived by these five desires, When will there be no happiness? Look at this state of suffering! Gods and demigods, hell beings, hungry ghosts, and humans, The six realms of animals are like the rope of a water bucket, One after another, suffering is endless. If lifetimes are counted, each sentient being, Has carried the burden of friends, enemies, and neutrals, Happiness, suffering, benefit, harm, and giving are countless. Father becomes mother, mother becomes sister, They become sons, there is no certainty, Friends become enemies, there is no end. Thinking about the past and future actions of the world like this, Sorrow increases
Chinese
我感到非常悲伤。 如果将自己变成昆虫的身体全部 聚集起来形成一座山， 那将比四座珍贵的须弥山还要高。 哭泣的泪水比四大海还要多。 当心变成地狱和饿鬼时，所饮用的 熔化的铜、脓血和不洁的液体， 汇集成无边无际的河流，雨水都无法比拟。 同样，其他的也像无垠的虚空。 为了欲望而砍掉头和四肢的次数， 多得连世界的微尘都无法比拟。 旁生、乞丐、夜叉、大腹者等， 转生为六道众生，经历了无数的苦乐。 即使获得了梵天、帝释天、禅定、无色界， 以及用七宝精心治理的 人王、权势和圆满， 堕入恶道也会遭受更大的痛苦。 今生拥有无尽的财富和快乐， 那些高贵的人们去世之后， 从中等变成贫穷，甚至沦为奴隶， 就像梦中的财富，醒来后一无所有。 如果想到苦乐无常变化的痛苦， 就会感到非常悲伤。 因此，三界轮回的众生们， 不要贪恋轮回的安乐，要修持菩提。 身语意三门，欲界、色界、无色界， 有相、半有相、无相的世间， 被苦、变和行三种所折磨。 心、意和识的生起， 使对境产生苦乐的迷乱，永无止息。 阿赖耶识、意和五根识， 依次生起，是生起的次第。 由此产生轮回的苦因和苦果。 根本是无明，具有能取和所取的迷乱， 由于对境、意义和心识的习气， 执着于我和我所，从而形成轮回。 心性不变的圆成实性法身， 也因无明的执着和遍计所执的串习， 显现为不清净的依他起性，具有迷乱。 将境和意义执着为自和他，执着为二元对立。 由此自然而然地产生无量的痛苦。 何时证悟不变的心性之义， 通过修持无倒的圆成实性道， 在清净的依他起刹土中播下善种， 就能从轮回的世间中获得解脱。 唉玛，难以测度，轮回没有边际， 愿那些在轮回道路上疲惫不堪的众生，脱离痛苦。