English
From the words on impermanence, it says: Like me, you too will die. For such teachings on impermanence, there should be no doubt. Alas! I am like an animal. This is the conclusion of the fourth general meaning, divided into two parts. The first part is the way to contemplate impermanence for those who wish to transcend samsara: Now is the conclusion, so one should meditate single-mindedly until one no longer turns away from samsara, and it shows great encouragement for diligence. Here, wanting to cross the ocean of faults, wanting to accomplish excellent qualities, one must now contemplate death, meditate solely on impermanence day and night, and repeatedly generate renunciation and weariness. Like this, whether walking, sitting, eating, sleeping, standing, strolling, speaking, or seeing a crowd of people, whether in a town, village, or monastery, one should meditate on the aspect of impermanence at all times. Whatever one sees, hears, or thinks, one should remember it as the nature of impermanence, the example of impermanence, the encouragement of impermanence. As it says in the *Bodhicharyavatara*: Day and night, I should constantly think of this alone. If one does not think, what faults will there be? One will be completely under the influence of this life, and one will not arise from occasional dharmas such as greed for profit, fame, attachment, hatred, laziness, accumulation, idleness, and disputes. In this way, one will not quickly escape from samsara. Even accomplishing ordinary tasks cannot be done with occasional leisure, let alone the enlightenment of liberation. One must be diligent and persistent, striving until one attains Buddhahood. Like Dipamkara and Shakyamuni, we and they were initially the same sentient beings, but they attained Buddhahood through the power of diligence, while I am still wandering in samsara. Countless Buddhas have appeared in the past and passed into nirvana, but they have not become the object of taming for us. Thinking about how one wanders endlessly in samsara due to karma, one must now seize the path of liberation with this life. This life is also like a flash, as short as something borrowed, so one must contemplate impermanence and strive to practice the Dharma from the depths of one's heart. As it says in the *Bodhicharyavatara*: If I do not exert effort from today, turning downwards
Chinese
将会堕入恶趣。利益一切众生的无数佛陀虽然已经逝去，我却因自身的过错，没有成为他们调伏的对象。如果现在我仍然这样行事，那么我将一次又一次地遭受恶趣的痛苦，疾病、死亡，以及切割、剖解等等。正如《现观庄严论》所说：天王降下雨水，不适合的种子不会生长。同样，诸佛虽然降临世间，没有福分的人也无法体验到美好。第二，宣说利益：像这样日夜观修无常和死亡，虽然功德的集合是无限的，但简略来说，它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，放下今生的执着，摧毁我执的错觉。总之，一切美好的功德都能成就，一切罪恶都能彻底消除，它是通往神圣解脱的因。一切佛法的根本在于调伏对无常的信念。也就是说，确信一定会死亡，现在就会死亡，甚至明天是否还有时间都无法确定。当这种强烈的紧迫感生起时，对佛法的精进就像火焰一样自然而然地燃烧起来。因此，把握了对今生来世都有益的道路，并且因为看到今生的现象是无常的，所以不会执着。争论、战斗、怀恨、愤怒、伤害他人和一切的侵犯行为也会自然而然地停止。由于生起了一种独特的想法，没有时间去骄傲和执着自我，所以能与所有人和谐相处，令人愉快。因为明白财富、眷属和亲友都是无常的，所以不会对它们产生贪恋。无论他人对他们造成伤害、利益、快乐或痛苦，都不会产生贪恋或憎恨。即使他们死亡、离别或消失，也不会感到不悦和悲伤。无论住在哪里，都不会积累贪恋和执着的行为。无论发生什么顺境或逆境，贪恋、憎恨和执着都不会在自相续中产生。日夜都在行善中度过，走在佛法之路上，从而圆满了戒律和苦行，清净梵行，不被罪恶和堕落所染污。由于精进于修持道之法，从而积累了二资粮的资粮，一切行为
English
will fall into evil destinies. Although countless Buddhas who benefit all sentient beings have passed away, I, due to my own faults, have not become an object for them to tame. If I continue to act like this now, then I will again and again suffer the pain of evil destinies, disease, death, and cutting, dissecting, and so on. As the Ornament of Clear Realization says: Even though the king of gods sends down rain, unsuitable seeds will not sprout. Similarly, even though the Buddhas have come into the world, those without fortune cannot experience goodness. Second, explaining the benefits: Like this, if one meditates day and night on impermanence and death alone, although the collection of virtues is immeasurable, to summarize briefly, it accomplishes the Dharma of benefit and happiness for this life and the next, striving with strong diligence in practice, abandoning attachment to this life, and destroying the delusion of self-grasping. In short, all good qualities are accomplished, all faults are completely eliminated, and it is the cause for sacred liberation. The root of all Dharmas lies in subduing the belief in impermanence. That is, being certain of death, certain of dying now, and uncertain whether there will even be time tomorrow. When this intense sense of urgency arises, diligence in the Dharma naturally blazes like a fire. Therefore, one grasps the path that benefits both this life and the next, and because one sees the phenomena of this life as impermanent, one does not become attached. Arguing, fighting, holding grudges, anger, harming others, and all acts of aggression also cease naturally. Because a unique thought arises, there is no time to be arrogant and cling to self, so one can live in harmony with everyone and be pleasing. Because one understands that wealth, retinue, and relatives are all impermanent, one does not develop attachment to them. Whether others cause them harm, benefit, happiness, or suffering, one does not develop attachment or hatred. Even if they die, separate, or disappear, one does not feel displeasure and sorrow. Wherever one lives, one does not accumulate actions of attachment and clinging. Whatever favorable or unfavorable circumstances arise, attachment, hatred, and clinging do not arise in one's mindstream. One spends days and nights in virtue, walking the path of Dharma, thereby perfecting discipline and asceticism, maintaining pure conduct, and not being tainted by sins and downfalls. Because one is diligent in practicing the Dharma of the path, one accumulates the provisions of the two accumulations, and all actions
Chinese
由于没有与罪恶相混杂，所以对任何行为都没有后悔，并且信心、慈悲和特殊的出离心会新生，所有佛和菩萨都会赞赏，人和非人无法找到破绽，喜好白色的天神会守护，安乐地睡，安乐地醒，安乐地行，安乐地住，安乐地拥有，安乐地度过一生，往生善趣天界，见到安乐逝者及其眷属，听闻安乐之法，修习安乐之道，在安乐的大洲获得大安乐的殊胜地位。如《律藏》中所说：“善行梵行，善于修行道路，临终没有悲伤，如从燃烧的房屋中解脱。”等等，宣说了获得无量功德。第五个总义是回向善根：现在是为了表明，愿众生获得这些善妙之善。因此，在《法理云鼓》中说：“通过宣说深刻而悦耳的利益教言，愿所有众生因散乱、烦恼和常执而疲惫的心灵，此刻得以休息。”也就是说，从利益之光，善妙庄严的集合，广阔的海洋中涌现的云朵的开口，比天神的鼓声更加响亮地降下结合的方式，从而使在轮回中疲惫的众生，执着于常有的心的一切污垢完全平息，在原始怙主太阳的光芒所装饰的宫殿中，以喜乐的享受来呼吸，从而得以休息。像梦一样变动的众生们，即使聚集也有分离的规律，没有意义。像商店的客人，像道路相通的朋友一样，愿他们认识到无常和离别的规律。像秋天的云、闪电和幻术一样，像山涧的流水一样，人的寿命流逝，愿他们从今天起就确定地认识到无常、不稳定和变化的规律。住所、地方和财富的众多集合，以及拥有名声和伟大荣耀的一切，都是变动的规律，永远不可信任，愿他们认识到四边的自性。大圆满
English
Because it is unmixed with sin, there is no regret for any action, and faith, compassion, and special renunciation are newly born, and all Buddhas and Bodhisattvas appreciate it, and humans and non-humans cannot find fault, and the gods who delight in white protect it, and sleep in comfort, wake in comfort, go in comfort, dwell in comfort, possess in comfort, spend a lifetime in comfort, and are born in the world of the happy path and heaven, and see the Sugata with his retinue, and hear the Dharma of comfort, and meditate on the path of comfort, and in the continent of great bliss, attain the supreme state of great bliss. As it is said in the Vinaya Sutra: "Having practiced pure conduct well, and being well-versed in the path, there is no sorrow at the time of death, like liberation from a burning house." And so on, it is said that limitless merits are obtained. The fifth general meaning is the dedication of merit: Now, it is to show the way of wishing that beings may obtain these well-made virtues. Therefore, in the Dharma Doctrine Cloud Drum, it says: "By proclaiming profound and melodious beneficial advice, may the minds of all beings, weary from distraction, affliction, and clinging to permanence, rest for a moment." That is to say, from the light of benefit, the collection of well-arranged splendor, the opening of the clouds emerging from the vast ocean, the manner of combining that falls more loudly than the drums of the gods, so that all the defilements of the minds of beings weary in samsara, clinging to permanence, are completely pacified, and in the palace adorned with the rays of the primordial protector sun, they breathe with the enjoyment of joy and rest. Like dreams, beings who are moving, even if they gather, have the law of separation, and there is no meaning. Like guests in a shop, like friends on a common path, may they realize the law of impermanence and separation. Like autumn clouds, lightning, and illusion, like mountain streams, the life of a person passes, may they from this day forth surely realize the law of impermanence, instability, and change. The many collections of dwellings, places, and wealth, and whatever possesses fame and great glory, are the law of change, never to be trusted, may they realize the nature of the four extremes. Dzogchen
Chinese
《心性休息》中，寿命无常品第二之释文终。第三、轮回痛苦品有四：总说痛苦之自性，分别广说，思维轮回痛苦之理，回向此时之善根。第一、总义，总说痛苦之自性有八，第一、痛苦略说：如是于寿命无常已得定解之后，为显示轮回之自性即是痛苦之故，如上所说之理，如是无常三界轮回之法，以变异故极为痛苦，以痛苦、变异与行三者，六道众生皆可怜。如是说。于《教诫国王经》中云：大王，有为法是变异，有为法是无常，有为法是痛苦。如是说。以痛苦之痛苦，变异之痛苦，行之痛苦此三种令六道众生受煎熬，沉溺于痛苦之大海中。第二、痛苦之譬喻：此等乃烦恼之譬喻。如于火中、猛兽、野人之中，如于国王之牢狱中禁锢之众生一般，痛苦前后相续折磨，至今仍无解脱之时机，悲伤日增。如是众生之群体，前一痛苦尚未平息，后一痛苦又至，无法忍受乃无量无边。如《宝鬘论》云：于一切方所，如虚空、地、水、火、风一般，如何无边无际，如是众生痛苦亦无边。《亲友书》中云：痛苦虽短暂，难以忍受，何况长久耶？《业分别经》中云：有为之痛苦，无有清凉之时，如火坑一般。恐怖而令人害怕，如居于猛兽与野人之中一般。解脱之机会甚难，如于国王之牢狱中一般。一再发生，如海浪一般。摧毁善趣之性命，如毒药哈拉哈拉一般。
English
In the "Resting the Mind Itself," the commentary on the second chapter, the Impermanence of Life, is complete. Third, the chapter on the suffering of samsara has four parts: generally explaining the nature of suffering, elaborating on the details, reasoning about the suffering of samsara, and dedicating the merit of the occasion. First, the general meaning: there are eight aspects to the general explanation of the nature of suffering. First, a brief explanation of suffering: After having ascertained the impermanence of life, in order to show that the nature of samsara is suffering, the manner mentioned above, just as explained, is that the impermanent three realms, the dharma of samsara, are extremely painful due to change. With suffering, change, and action, all beings in the six realms are pitiful. Thus it is said. In the Sutra of Advice to the King, it is said: Great King, existence is change, existence is impermanent, existence is suffering. Thus it is said. With the suffering of suffering, the suffering of change, and the suffering of action, these three torment the six types of beings, causing them to sink into the ocean of suffering. Second, an explanation of the analogy of suffering: These are analogies that cause affliction. Like beings trapped in fire, among wild animals and savages, or in a king's prison, suffering is inflicted continuously, one after another. There is still no opportunity for liberation, and sorrow increases. Thus, the multitude of sentient beings is overwhelmed by the next suffering before the previous one has subsided. The unbearable is immeasurable and boundless. As the "Precious Garland" says: In all directions, like space, earth, water, fire, and wind, how boundless, so too, the suffering of sentient beings is considered boundless. And: Even if suffering is short, it is difficult to endure, what need is there to mention it being long? The Karma Vibhanga says: The suffering of existence is like a pit of fire, without any coolness. Frightening and terrifying, like dwelling among ferocious beasts and savages. The opportunity for liberation is difficult, like being in a king's prison. Occurring again and again, like ocean waves. Destroying the life of happy migrations, like the poison hala hala.