Chinese
因为生故，定会死亡。正如《妙法莲华经》所说：有生必有死，有合必有离。因此，因为没有空闲时间，所以不知道何时会死。如《吉祥夜经》所说：谁知明日死，应于今日勤。死主大军与，汝二非友伴。因此，不知道会在何处死亡，无论行住坐卧，都应想着是否会死。如《善臂经》所说：山或险谷深渊处，家或路旁河岸边，地的何方为我终，当知无有 निश्चित，应舍世间诸喜乐。因此，不一定因何种因缘而死。如律藏所说：有人因饱食而死，有人因服药而死，何况不顺之缘，故无有 निश्चित。因此，因为没有增加，只有减少，所以一定会死。如《无常语》所说：如截断源头的池塘，没有增加只有减少，一切都走在死亡的道路上，谁能相信突如其来的寿命呢？又如《入行论》所说：日夜不停留，此生恒损减，增加无从有，我岂不当死？因此，因为死亡的因缘多，而生存的因缘少，所以一定会死。如前所说：死亡的因缘多，生存的因缘少，因此迅速会死亡，应将心放在正法上。还有其他原因。如《宝鬘论》所说：死亡的因缘多，生存的因缘少，这些就是死亡的因缘，因此应恒常修持佛法。第七，外境如是，内境亦无常。因此，像外面的旧城市一样，也要在自己的心中思维死亡。四大聚合的宫殿，有情识，以变动的分别念装饰，因缘所生故，是组合的坏灭之法，如旧城市般无常，应迅速修持正法。这样劝诫说，以前繁荣昌盛的城市，充满了人和众生
English
Because of being born, death is certain. As it is said in the White Lotus Sutra of the Sacred Dharma: If there is birth, there is death. If there is assembly, there is separation. Therefore, because there is no free time, one does not know when one will die. As it is said in the Sutra of the Auspicious Night: Who knows if they will die tomorrow? One should strive today. The great army of the Lord of Death and you two are not friends. Therefore, one does not know where one will die, whether walking, staying, sitting, or lying down, one should think about whether one will die. As it is said in the Sutra of the Good Arm: On a mountain, in a dangerous valley, in a deep ravine, on a cliff, in a house, on a road, by a riverbank, in which direction of the earth will be my final place? One should know that there is no certainty and should turn away from the joys of the world. Therefore, it is not certain by what cause one will die. As it is said in the Vinaya: Some die from being full of food, some die from taking medicine, not to mention unfavorable conditions, therefore there is no certainty. Therefore, because there is no increase, only decrease, death is certain. As it is said in the Words on Impermanence: Like a pond with its source cut off, with no increase but only decrease, all are on the path to death, who can trust in a sudden lifespan? And as it is said in the Guide to the Bodhisattva's Way of Life: Day and night without stopping, this life is constantly diminishing, with no increase coming from elsewhere, how can I not die? Therefore, because the causes of death are many and the causes of life are few, death is certain. As said before: The causes of death are many, the causes of life are few, therefore one will die quickly, one should place one's mind on the sacred Dharma. There are other reasons as well. As it is said in the Precious Garland: The causes of death are many, the causes of life are few, these are the causes of death, therefore one should always practice the Dharma. Seventh, just as external things are impermanent, so are internal things. Therefore, just like an old city outside, one should also contemplate death in one's own mind. A palace assembled from the four elements, with consciousness, decorated with fluctuating thoughts, born from causes, is the nature of compounded things to decay, like an old city, it is impermanent, one should quickly practice the sacred Dharma. Thus it is urged, a city that was once prosperous, filled with people and beings.
Chinese
当彻底清除污垢时，应这样思考：唉！轮回的法，先前兴盛和繁荣的事物，最终都只是残余；众生也只是名字的残余。就像这个例子一样，我的身体是由四大组成的房屋，用衣服和装饰的财富来装饰，并以各种想法散布的生命来装饰，这也将崩塌和瓦解，只剩下残余的骨头。有些人会用我的名字来称呼，并说那是他的骨头，应该从内心深处思考会有这样的情况。如《亲友书》中所说：身体最终像灰烬一样枯萎，最终腐烂，最终没有不净的精华，会彻底毁灭、腐烂，请知晓这是各自离散的性质。第八，用比喻说明无常：当长时间享受天界的快乐，却像从梦中醒来一样，瞬间面临死亡时。就像红风进入，蜡烛一样。瞬间无常，摇摆的自性，当突然遭遇猛烈的死亡时，因为不会长久存在，必定会死亡，现在就应该积累神圣的法。就像蜡烛在微风中燃烧一样，突然狂风大作时就会熄灭。自己也像蜡烛一样摇曳时，日夜都在微风中度过，衰老并迅速死亡，甚至没有时间，就会被像狂风一样的疾病或伤害夺走，必须这样思考。如《致弟子书》中所说：就像蜡烛的火焰被强风吹动一样，此生没有瞬间存在的把握。第九，一切皆舍弃的无常：此外，因为必须舍弃一切而离去，所以也要思考无常。眷属和享用，关系亲密的亲戚，容貌和青春，权力财富，高贵的出身，一切都必须舍弃，独自离去，无法欺骗，善恶相随。那时除了法之外，没有其他的救护，为何现在不努力呢？死亡时，此生的任何显现都无法帮助，必须离去，只有善恶业相随，只有法
English
When the dirt is completely cleared away, one should contemplate in this way: Alas! The Dharma of Samsara, those things that were previously flourishing and prosperous, ultimately amount to nothing more than remnants; beings are also merely remnants of names. Just like this example, my body, a house composed of the four elements, adorned with the wealth of clothes and ornaments, and decorated with a life that scatters various thoughts, will also collapse and disintegrate, leaving only the remaining bones. Some people will call me by my name and say that those are his bones, one should think from the bottom of one's heart that there will be such a situation. As it is said in the "Letter to a Friend": The body ultimately withers like ashes, eventually decays, and ultimately has no impure essence, it will be completely destroyed and rotten, please know that this is the nature of separate dispersion. Eighth, using metaphors to illustrate impermanence: When one has enjoyed the happiness of the heavens for a long time, but like waking up from a dream, one faces death in an instant. Just like a red wind entering, a candle. Momentarily impermanent, the nature of swaying, when suddenly encountering violent death, because it will not last long, one will surely die, one should accumulate the sacred Dharma now. Just as a candle burns in a gentle breeze, it will go out when a strong wind suddenly blows. When one is also swaying like a candle, spending day and night in a gentle breeze, aging and dying quickly, without even having time, one will be taken away by diseases or injuries like a strong wind, one must think like this. As it is said in the "Letter to a Disciple": Just like the flame of a candle is blown by a strong wind, there is no certainty that this life will last even for a moment. Ninth, the impermanence of abandoning everything: Furthermore, because one must abandon everything and leave, one must also contemplate impermanence. Retinue and enjoyment, close relatives, appearance and youth, power and wealth, noble birth, everything must be abandoned, one must leave alone, unable to deceive, good and evil follow. At that time, there is no other refuge other than the Dharma, why not strive now? At the time of death, none of the appearances of this life can help, one must leave, only good and evil karma follow, only the Dharma
Chinese
因此，皈依是这样说的。在《教诫国王经》中说：如果国王被时间所逼迫而离世，财产、朋友、亲戚和同伴都不会跟随他。国王无论住在哪里，无论去向何方，业就像影子一样跟随他。还有，在《功德施所问经》中说：以混杂的业来寻求财富，养育儿子和妻子。当极度痛苦的死亡来临时，儿子和妻子不会成为救护。就像做了各种各样的业而获得（果报）一样，儿子和妻子也会被抛弃。自己独自承受痛苦，他们那时不会分担我的那份（痛苦）。父母、兄弟、儿子和妻子，仆人、财富和肢体的聚合，在死后都不会跟随，只有业跟随，愚者去往（来世）。 那时，对于那些积累了大量不善业的人来说，会出现以前杀戮的景象，以及阎罗卒用绳索牵引的景象。如《入行论》中说：口干眼眶深陷等，显现出与之前不同的景象，阎罗王的使者，面目狰狞可怖者，抓住了他。被巨大的疾病击倒，极度痛苦，还用说什么呢？谁能从这巨大的恐惧中，好好地救护我呢？惊恐万状，睁大眼睛，向四方寻求救护。看到四方没有救护，那时就会完全沮丧。因此，即使那时忆念起佛法，也为时已晚，就像那些越过法律底线而落入刽子手手中的人寻求救护一样。所以，现在就应该忆念。正如那部论典中所说：那时即使后悔也已经晚了，不是时候了，又能做什么呢？突然死主降临，心想：唉呀，我完了！ 此外，三宝和善法才是真正的救护。在《无垢施所问经》中说：除了这些具有功德者之外，父母也不是我的救护。亲友的聚会、财富和青春也不是。这些是沉溺于轮回者的救护。我为了佛陀的欢喜而舍弃了身体，同样也舍弃了生命和财富。三宝才是救护。
English
Therefore, refuge is spoken of in this way. In the Sutra of Admonishing the King, it says: When a king is overtaken by time and departs, wealth, friends, relatives, and companions will not follow him. Wherever the king dwells, wherever he goes, karma follows him like a shadow. Also, in the Sutra Requested by Glorious Giving, it says: With mixed karma, one seeks wealth, and nourishes sons and wives. When the time of death comes, which is extremely painful, sons and wives will not become protectors. Just as one has done various deeds and obtained (results), sons and wives will also be abandoned. One will come to experience suffering alone; at that time, they will not take my share (of suffering). Parents, siblings, sons, and wives, servants, wealth, and the collection of limbs, will not go after death; only karma follows, and the fool goes (to the next life). At that time, for those who have accumulated great amounts of non-virtuous karma, the visions of previous killings will appear, as well as the appearance of Yama's messengers leading them with ropes. As it says in the Engaging in Bodhisattva Behavior: "With dry mouth and sunken eyes, etc., from the appearance of changing from before, the messengers of Yama, with terrifying and frightening faces, seize him. Struck by great disease, extremely afflicted, what need is there to say? Who will protect me well from this great fear?" With eyes wide open in terror, one searches for refuge in the four directions. Seeing that there is no refuge in the four directions, one then becomes completely despondent. Therefore, even if one remembers the Dharma at that time, it is too late, just like those who have crossed the line of the law and fallen into the hands of the executioner seeking refuge. So, one should remember from now on. As it says in that very treatise: "At that time, even if one regrets, it is too late; it is not the time, what can one do? Suddenly the Lord of Death comes, and one thinks: Alas, I am ruined!" Furthermore, the Three Jewels and virtuous Dharma are the true refuge. In the Sutra Requested by Immaculate Giving, it says: "Apart from these who possess qualities, even parents are not my refuge. The assembly of relatives, wealth, and youth are also not. These are the refuge for those who are drowning in samsara. I have given up my body for the joy of the Buddha, and likewise, I have given up my life and wealth. The Three Jewels alone are the refuge."
Chinese
除此之外，她没有其他的皈依处。这是这么说的。第十，三时无常：像这样，思维轮回的处所、自己的相续、以及其他众生的聚会的终结，也是无常的。像这样，思维世界前后世的相续，过去无数的众生已经逝去，现在大地上的大多数众生，也在百年之内必定无常，未来者也将遵循同样的规律。看看年长者、年轻者、以及命运相同者逝去。我也不会超越那样的自性，所以思维必定会死亡，从而积聚佛法。喂，容貌姣好者！请思维外在显现的处所的变迁。看看过去一百年以上的那些人，他们的身体在哪里。现在我们这些变成人的人，大多数在一百年后也只是剩下名字而已。未来的众生也将和这相同，因为过去出生的人没有不死的。因此，在各自的年龄段，比自己年长、年轻、以及相同的敌人和亲友都已经逝去，所以我也必定是那样的自性，要这样思维。特别宣说集中说到：仅仅从哪个夜晚开始，最初进入胎中的人，那人必定会减少和毁灭，而且已经过去的也无法挽回。早上看到很多众生，下午有些人就看不到了。下午看到很多众生，早上有些人就看不到了。很多男人和女人，即使到了壮年也会死亡，所以说这个人还年轻，有什么活着的把握呢？有些人会在胎中死亡，同样有些人会在出生时死亡，有些人刚能爬行，同样有些人已经能跑动，有些人年老，有些人年轻，有些人正值壮年，逐渐地都会死去，就像成熟的果实会掉落一样。这是这么说的。第十一，三有无常：另外像这样，从三界地狱到有顶之间，没有谁能战胜死主，一切都是无常、变化的，没有实义，不可信任，就像车轮的转动一样。特别是人类世界充满伤害，是疾病、邪魔、损害等众多的根源，还有武器、火、悬崖、猛兽、毒药、国王、敌人和盗贼等等的