English
Apart from that, she has no other refuge. That's what it says. Tenth, the impermanence of the three times: Like this, thinking about the place of samsara, one's own continuum, and the end of the gatherings of other beings, is also impermanent. Like this, think about the continuum of the world's past and future lives, countless beings of the past have passed away, and most of the beings on the earth now will also surely be impermanent within a hundred years, and those of the future will follow the same pattern. Look at the elderly, the young, and those with the same fate who have passed away. I also will not transcend that nature, so think that you will surely die, and thus accumulate Dharma. Hey, fair-faced one! Please think about the changes in the external appearances of places. Look at the bodies of those people who were more than a hundred years ago, where are they? Most of us who have become human beings now will also be just names in a hundred years. The beings of the future will also be the same as this, because there is no one who is born who does not die. Therefore, in each of our lifetimes, many enemies and friends who are older, younger, and the same as ourselves have passed away, so I must also surely be of that nature, we must think like that. In particular, the collection of special statements says: From which night alone, the person who first enters the womb, that person will surely decrease and be destroyed, and what has passed cannot be reversed. In the morning we see many beings, in the afternoon some are not seen. In the afternoon we see many beings, in the morning some are not seen. Many men and women, even when they reach adulthood, will die, so to say that this person is young, what confidence is there in being alive? Some will die in the womb, similarly some will die at birth, some just crawl, similarly some already run, some are old and some are young, some are in their prime, gradually they will all die, just like ripe fruits fall. That's what it says. Eleventh, the impermanence of the three realms: Also like this, from the hells of the three realms to the peak of existence, there is no one who can overcome the lord of death, everything is impermanent, changing, without essence, untrustworthy, like the turning of a wheel. In particular, the human world is full of harm, it is the source of many diseases, evil spirits, harms, and also weapons, fire, cliffs, wild animals, poison, kings, enemies, and thieves, etc.
Chinese
萨！摧毁生命繁荣的根本。因为六道众生无论在哪一方，都没有丝毫能阻止死亡的地方。所以要思维三界六道的众生都无法逃脱死亡。在《律藏》中说：无论住在哪里，都没有能阻止死亡的地方。不在虚空中，也不在大海中。即使进入山王之中也没有。因此，无论在哪里死亡，都只是舍弃了身体。而这个心识，仍然会因往昔的业力而在轮回中流转。在《广大游舞经》中说：因无明的力量，众生在轮回中，于人、天和恶趣三道中，五道之中，不善巧的众生在流转。譬如陶匠的轮盘在旋转。总是贪著美好的形象、悦耳的声音、芬芳的气味、美味的食物和舒适的触感。这些众生被恶劣的罗网所束缚。譬如猴子被猎人的罗网所束缚。尤其是在人类世界中，灾害众多。如麻风病、瘟疫、风病、胆病等疾病，以及鸟、食肉者、空行母、魔障等鬼神众多。还有国王、敌人、野蛮人和盗贼等成百上千的灾害，侵袭着众生的权势、身体和生命，毫不留情地带来死亡，因此必须精进修持圣法。如《功德宝藏论》中所说：人世间有众多元素之害和疾病，愿以具足利益和慈悲的真谛加持。以上是第十二个思维：刹那无常。如是，有损害则有死亡，不仅如此，还应这样思维：即使没有损害，众生的寿命也在流逝。日夜刹那都在变化，死主也在逼近。犹如众河流向大海，又如太阳落向西山。如此，一生中没有突然出现的损害，而且通过适宜的饮食和营养来延续寿命，最终也是徒劳无益，终将走向死亡。《入行论》中说：无病安乐住， 饮食资具足， 此身刹那间， 为死所吞噬。
English
Sa! It destroys the very root of prosperous life. Because there is not even a little bit of a place where death cannot reach any of the six realms of beings. Therefore, one should contemplate that all sentient beings of the three realms and six classes cannot escape death. As it is said in the Vinaya Sutra: There is no place where death cannot reach. It is not in the sky, nor in the ocean. Even entering the midst of the mountains is not possible. Thus, no matter where one dies, it is only the abandonment of the body. And this mind, too, will revolve in many existences due to previous karma. In the Extensive Play Sutra, it says: Due to the power of ignorance in existence, beings, in the three paths of humans, gods, and evil destinies, In the five realms, unskilled beings revolve. Just like a potter's wheel turning. Always attached to beautiful forms, pleasant sounds, fragrant smells, delicious tastes, and comfortable touches. These beings are caught in the net of bad times. Just like a monkey caught in a hunter's net. In particular, these human worlds have many harms. Diseases such as leprosy, plagues, wind disorders, and bile disorders, and many spirits such as birds, flesh-eaters, dakinis, and obstacles. And hundreds of harms such as kings, enemies, barbarians, and thieves attack the power, body, and life of beings, bringing death without delay, so one must strive in the holy Dharma. As it is said in the Collection of Precious Qualities: The human world has many elemental harms and diseases. May it be blessed by the truth of benefit and compassion. The twelfth is impermanence of the moment. Thus, if there is harm, there is death, not only that, but also think like this: Even without harm, the life of beings is passing. Days and nights, moments are changing, and the lord of death is approaching. Just like rivers flowing to the ocean, or the sun setting on the western mountain. Thus, in a lifetime, there is no sudden harm, and even if one is said to prolong life with suitable food and nutrients, it is ultimately useless and will eventually lead to death. In the Bodhicharyavatara, it says: Living without disease and happily, With food and resources complete, This body in an instant, Is devoured by death.
Chinese
如同这身体如短暂的幻象。如是说。一刹那也不可停留。从《积聚宝顶经》中，饶益说：人寿如山崖瀑布。如是说。《律藏》中说：山崖之水流入大海，日月西沉，日夜瞬间飞逝，人生亦是如此。如是说。第十三，显示了因缘、处所、时间的无常。又，当食物等生活的因缘具足时，也有像毒药一样产生痛苦的时候。不顺的损害多，圆满怎能不坏灭？因此，没有不是死亡之因的。不知何处死，如何死，何时死。舍弃无意义欺骗的世间法，从内心修持无常死亡之法。如此，对生活有益的食物也会成为生病的因，虽然暂时看起来有益，但最终会造成损害。想要对疾病有益而用泻药清洗，那本身也会变成疾病。更何况直接不顺的损害会中断寿命呢？没有不是死亡之因的，所以只应思维死亡。而且，如前所说，在何处死亡，因何而死，何时死亡，都没有定准。因为即使是今天，也没有不会死的把握。如《入行论》中所说：今天不会死，安乐而住不应理，我将消失之时，必为鬼所食。如是说。第三，劝勉精进，分三部分。第一，劝勉在上师和诀窍具足时修法。劝勉在此获得暇满人身圆满之时，必须从轮回中解脱。在此，我已获得暇满之船，又有上师的诀窍船夫，若不努力渡过痛苦之河，则没有比这更愚蠢的了。因为有了暇满之船，有了上师殊胜的教法，有了佛陀薄伽梵开创的大道，有了我这个船夫，如果不努力，那真是太愚蠢了。
English
Like this body is like a momentary illusion. So it is said. Not even for a moment can one stay. From the Heap of Jewels Sutra, Rabyor said: The life of a man is like a waterfall from a cliff. So it is said. From the Vinaya Sutra: The water from the cliff flows into the ocean, the sun and moon set in the west, day and night pass swiftly in an instant, the life of a man is also like this. So it is said. Thirteenth, it shows the impermanence of causes, places, and times. Also, when the causes of living, such as food, are complete, there are times when they cause suffering like poison. If many unfavorable harms, how can perfection not be destroyed? Therefore, there is nothing that is not a cause of death. Not knowing where to die, how to die, when to die. Abandon the meaningless and deceptive worldly dharma, and from the heart practice the impermanent dharma of death. Thus, food that is beneficial to life can also become a cause of illness, and although it seems beneficial temporarily, it will eventually cause harm. If you want to benefit the disease by cleansing with laxatives, that itself will become a disease. What more to say that direct unfavorable harm will interrupt life? There is nothing that is not a cause of death, so one should only think about death. Moreover, as said before, there is no certainty as to where to die, why to die, and when to die. Because even today, there is no certainty that one will not die. As it is said in the Guide to the Bodhisattva's Way of Life: It is not reasonable to live happily thinking that one will not die today. When I disappear, I will surely be eaten by ghosts. So it is said. Third, exhortation to diligence, divided into three parts. First, exhortation to practice the Dharma when the lama and the instructions are complete. Exhortation to liberate from samsara at this auspicious time when the perfect leisure and endowment body is obtained. Here, I have obtained the boat of leisure and endowment, and I have the guru's instructions as a boatman. If I do not strive to cross the river of suffering, then there is no one more deceived than this. Because there is a boat of leisure and endowment, there is the excellent Dharma of the lama, there is the great path established by the Buddha Bhagavan, and there is me as the boatman, if I do not strive, then I am truly deceived.
Chinese
也是如此。《劝学书》中说： 那些曾经获得如来所开创的教法之路， 犹如巨大船只却又舍弃的人们， 对于沉溺于轮回大海漩涡中的舞者们， 我想他们必定是被快乐迷惑了心智。 如此说道。 第二，阐述了不努力就无法解脱： 因此，从内心深处恳切地劝勉要精进。 因为导师赞叹的珍宝之器， 能够彻底消除一切过患，在获得正道的同时， 如果不把握自他二利的机缘， 最终只能将自己束缚在轮回的监狱中。 获得如此闲暇之际，如果不修持利益自己和他人的殊胜之法， 最终只能被轮回的绳索束缚。 具有智慧的人们，应该反其道而行之，依止殊胜的解脱之法而修持。 在《劝学书》中说： 获得之后能够到达生死轮回的彼岸， 也能播下无上菩提的善妙种子， 胜过如意宝珠，功德更加超胜的， 这样的人身，有谁会让他毫无意义呢？ 依靠善逝之道，准备引导众生， 拥有强大心力的人所获得的， 诸如天神、龙族都难以获得的道路， 非天、 迦楼罗、持明者、人非人以及腹行者都无法获得。 极其难以获得的人身，一旦获得之后， 务必要努力修持那些被认为有意义的事情。 如此说道。 第三，即使善加劝诫也不听从，对此生起强烈的悲悯之心： 如今，即使如此劝说，那些心中毫无触动的众生，因悲悯而祈愿自己获得寂静，并生起何时才能引导他们的强烈悲悯之心。 唉！如同对石头说法一般， 想到世间大多数人，悲伤便会增长。 讲说他们也不明白，教导他们也不理解。 明天就要死亡，却还执着于长久常存。 不厌离轮回，没有丝毫的出离心。 明明知道却傲慢自大，听闻之后反而更加迷惑。 被喧嚣扰乱，降下烦恼之雨的 众生，我何时才能利益他们呢？ 唉！众生之境，无论如何教导，愚昧之人也不会明白，即使以无量的方便和方法来摄受，他们也会让闲暇变得毫无意义，没有证悟之时。
English
It is the same. In the "Admonition to Study": Those who, having found the path of Dharma established by the Powerful Ones, Like a great ship, then abandon it, For those who are like dancers swirling in the depths of the ocean of samsara, I think that their minds are surely deceived by joy. Thus it is said. Second, it is shown that one cannot be liberated without effort: Therefore, from the depths of the heart, urge to strive diligently. Because the precious vessel praised by the Teacher, Which brings all faults to an end, while truly attaining, If one does not seize the opportunity for both self and others, In the prison of samsara, one is merely binding oneself. When one obtains such a leisure, if one does not practice the sacred Dharma that benefits oneself and others, then those will be perpetually bound by the noose of samsara. Those who possess intelligence should turn away from that and rely on the sacred Dharma of liberation and practice it. In the "Admonition to Study": Whoever, having obtained it, reaches the end of the ocean of birth, And also sows the seeds of virtue for supreme enlightenment, More virtuous than even a wish-fulfilling jewel, Who is it that makes that human existence fruitless? Relying on the path of the Sugatas, preparing to guide beings, Whatever is found by humans with great mental strength, That path is not found by gods or nagas, nor by asuras, Nor by garudas, vidyadharas, kimnaras, or mahoragas. Having obtained a human body, which is very difficult to find, Whatever is considered meaningful, strive to accomplish it. Thus it is said. Third, compassion is stirred for those who do not listen even when well advised: Now, even having spoken thus, compassion stirs for those beings who do not feel anything in their hearts, wishing for oneself to be at peace and wondering when one will be able to guide them. Alas! Like teaching a stone, Thinking of most of the world, sorrow increases. They do not understand when taught, they do not comprehend when explained. Even though they will die tomorrow, they cling to permanence for a long time. They do not tire of samsara, there is not even a speck of renunciation. Knowing, they are arrogant; hearing, they become more confused. For beings distracted by busyness and raining down the rain of afflictions, When will I be able to benefit them? Alas! In the state of sentient beings, no matter how much one teaches, the foolish do not understand, and even if they are taken care of with immeasurable means and methods, they make leisure meaningless and have no time for realization.