English
None. Diminishment is approaching day and night in an instant, like black and white mice biting through the fine threads of a rope. One does not know when one will die, and there are many causes of death, thinking about when one will die, one practices with the three perfections of preliminary, main practice, and concluding practice. Fifteenth instruction. Then, contemplating the nature of conditioned phenomena, which is impermanence: In general, conditioned phenomena are impermanent. In particular, the life of a person is impermanent. Especially, the basis of the aggregation of body and mind is impermanent. Like the examples of cities and monastic villages that were once flourishing and prosperous but are now ruined and desolate. One's own body is like a city, and the mind is like a cloud, thinking about when it will dissipate, from the depths of one's heart, one practices with the three perfections of preliminary, main practice, and concluding practice. Sixteenth instruction. Then, contemplating the causes of death, which is impermanence: A burning butter lamp is impermanent because it is quickly consumed, and if it is suddenly blown by the wind, it goes out in an instant. As one is heading from birth towards death, if a sudden cause of untimely death such as illness, demons, or violent harm occurs, one has no power to remain even for an instant. Thinking that such a thing could happen to oneself, one cannot be certain. One practices with the three: the preliminary of generating the mind, the main practice of contemplating that very thing, and the conclusion of dedication. Seventeenth instruction. Then, contemplating going alone, which is impermanence: Abandoning the appearances of this world, entering the path of the next life, lying on the final bed, using the last food and clothes, and speaking the last words, the time will come when one must leave behind all relatives and possessions, close friends, and so on, and go alone, which is very difficult to endure. Thinking that such a thing could happen to oneself, one cannot be certain. One practices with the three perfections of preliminary, main practice, and concluding practice. Eighteenth instruction. Then, contemplating the people of the times, which is impermanence: Like this, all the sentient beings, such as people and animals, who passed away a hundred years ago, not one of them exists now. And most of the sentient beings on earth now will also be gone in a hundred years. And I cannot transcend that nature. The beings of the future will also be the same. Like the changing of the calendar of the times, they age. The family members, neighbors, and friends in my birthplace
Chinese
思维：没有像门犬、牧畜、仇敌怨家、朋友、兄弟姐妹等那样，通过加行、正行、后行三者进行修持。第十九引导支。之后，思维意无所依，即思维无常：无论在山顶、大海中、虚空界等任何地方和处所，没有谁能逃脱死亡。因时节因缘和非时节因缘而死亡。特别是人间，死亡的威胁非常多，所以要思维何时会死。通过加行、正行、后行三者进行修持。第二十引导支。之后，思维外缘无常，即思维无常：即使没有突发的死亡，但死主如日落时的影子般到来。毒药、兵器、火、水、仇敌、疾病、邪魔，甚至因饮食、衣着、行为不当而死亡的情况非常多。所以要从内心深处思维自己何时会死，通过具备加行、正行、后行三者的修持。第二十一引导支。之后，思维强烈的意愿，即思维无常：如果去别的地方，就想这次会死吗？还能回到这里吗？没有把握。走在路上或坐在矮凳上，也想会死在这里吗？无论住在哪里，都想这次会死在这里吗？无论做什么，吃饭、饮水、睡觉等，都想这是今生的最后行为，仅仅一心一意地观修死亡。前行是发菩提心，正行是从内心深处生起强烈的意愿，后行是回向和将行为融入瑜伽。第二十二引导支。第三个意义是思维轮回是痛苦，有三个方面：普遍生起厌离心，分别思维痛苦，以及与现在的情况相比。第一，对现在在三界轮回中漂泊的这些众生感到非常厌倦。轮回中，所有众生都曾互为父母、亲眷、朋友、善友、中人、仇敌，没有谁没有做过。如果将自己作为一只单独出生的蚂蚁的头和手脚加起来，堆成一堆，会比须弥山还高。哭泣的眼泪比大海还多。为了欲望而砍掉头和肢体也无数次。今生
English
Think: Without things like door dogs, livestock, enemies, foes, friends, siblings, etc., practice through the three aspects of preparation, main practice, and subsequent practice. Nineteenth guidance branch. Then, thinking that the mind has no support, that is, thinking about impermanence: No matter where or in what place, whether on a mountain peak, in the ocean, in the realm of space, etc., there is no one who can escape death. Death occurs due to seasonal and non-seasonal causes. Especially in the human realm, the threats of death are very numerous, so think about when you will die. Practice through the three aspects of preparation, main practice, and subsequent practice. Twentieth guidance branch. Then, thinking about the uncertainty of external conditions, that is, thinking about impermanence: Even if there is no sudden death, the Lord of Death comes like the shadow of sunset. There are very many deaths caused by poison, weapons, fire, water, enemies, diseases, demons, and even by improper diet, clothing, and behavior. Therefore, from the depths of your heart, think about when you will die, and practice with the complete three aspects of preparation, main practice, and subsequent practice. Twenty-first guidance branch. Then, thinking about strong desire, that is, thinking about impermanence: If you go somewhere else, think, "Will I die this time? Is there any chance I'll return here?" There is no certainty. When walking on the road or sitting on a low stool, also think, "Will I die here?" No matter where you live, think, "Will I die here this time?" No matter what you do, whether eating, drinking, sleeping, etc., think that this is the last act of this life, and single-mindedly meditate on death. The preliminary practice is generating Bodhicitta, the main practice is generating a strong desire from the depths of your heart, and the subsequent practice is dedication and integrating actions into yoga. Twenty-second guidance branch. The third meaning is thinking about the suffering of Samsara, which has three aspects: generally generating renunciation, thinking about suffering in detail, and comparing it to the present situation. First, feel great weariness towards these sentient beings who are now wandering in the three realms of Samsara. In the cycle of Samsara, all sentient beings have been each other's parents, relatives, friends, benefactors, neutral parties, and enemies; there is no one who has not been. If you were to add up the head and limbs of yourself as a single ant born alone and pile them up, it would be higher than Mount Meru. The tears of crying would be more than the ocean. There have been countless times when heads and limbs have been cut off for the sake of desire. In this life
Chinese
即使是富有、财产圆满、眷属和权势兴盛，死后却投生到贫穷困乏之处，就像梦中的安乐在睡醒后消失一样。今生的显现，无论自他，执着而感到快乐，也无法超出这种状态，因此做什么都没有意义。比起今生，来世更为长久，因此应当安住于解脱之法，如此以加行、正行、后行三者修持。这是第二十三引导文。之后，关于分别思维痛苦，共有六种。其中，地狱也分为八热地狱的痛苦。复活地狱：在不净燃烧的火焰之地，所有地狱众生聚集。像仇敌般互相视为肉食者，互相以业力之武器杀戮，刚死立即复活，空中响起“复活吧”的声音而复活。再次死亡，再次复活，必须经历直到业力耗尽。黑线地狱：阎罗卒在身体上画线，用铁锯切割。切割之处全部愈合后再次切割。聚集摧毁地狱：在铁臼中将身体磨成细粉，复活后再次磨碎。或者在岩山、马和石臼等之间被摧毁。嚎叫地狱：在沸腾的铁水中煮，身体燃烧而嚎叫呼喊。大嚎叫地狱：被关在两层铁室中焚烧，被阎罗的火锤摧毁。热地狱：在沸腾的铁锅中煮，从内脏开始燃烧。极热地狱：在燃烧的铁屋中焚烧，用三尖矛刺穿双肩和头顶，用铁板缠绕。无间地狱：在燃烧的铁屋中，被十六个附属地狱围绕，体验之前的所有痛苦，与火焰混合，只能发出呻吟。这些地狱的感受比人间粗重七倍，因此痛苦也大七倍。像这样从地狱中感受难以忍受的痛苦，现在既然没有生在那里，无论如何也要努力避免，如此以加行、正行、后行三者圆满修持。这是第二十四引导文。之后，关于近边地狱的痛苦。近边地狱是无间地狱的十六个附属地狱，四面都是燃烧的火焰。
English
Even if one is rich, possesses complete wealth, retinue, and power, being reborn in a state of poverty and destitution after death is like the happiness of a dream disappearing upon awakening. The appearances of this life, whether for oneself or others, clinging to and feeling happy, cannot surpass this state, so there is no point in doing anything. Since the afterlife is longer than this life, one should abide in the Dharma of liberation, practicing with the three aspects of preparation, main practice, and conclusion. This is the twenty-third instruction. Then, regarding the specific contemplation of suffering, there are six types. Among them, the hells also include the suffering of the eight hot hells. The Reviving Hell: In the impure land of burning flames, all hell beings gather. Like enemies seeing each other as meat-eaters, they kill each other with weapons of karma, and immediately after dying, they are revived, with the sound of "Revive!" echoing in the sky. Dying and reviving again, they must experience this until their karma is exhausted. The Black Line Hell: Yama's messengers draw lines on the body, and it is sawn with an iron saw. All the cut parts heal, and then it is sawn again. The Crushing Hell: The body is ground into fine powder in an iron mortar, and after reviving, it is ground again. Or they are crushed between rocky mountains, horses, and mortars. The Howling Hell: They are boiled in molten iron, and their bodies burn as they howl and cry out. The Great Howling Hell: They are locked in a two-story iron chamber and burned, crushed by Yama's fiery hammers. The Hot Hell: They are boiled in a boiling iron cauldron, and fire burns from their entrails. The Extremely Hot Hell: They are burned in a burning iron house, and a three-pronged spear pierces both shoulders and the crown of their heads, and they are wrapped with iron sheets. The Uninterrupted Hell: In a burning iron house surrounded by sixteen additional hells, they experience all the previous sufferings, mixed with fire, and can only utter groans. These hells are seven times coarser in sensation than the human realm, so the suffering is also seven times greater. Since there is such unbearable suffering in the hells, now that we are not born there, we must strive to avoid it, practicing perfectly with the three aspects of preparation, main practice, and conclusion. This is the twenty-fourth instruction. Then, regarding the suffering of the neighboring hells. The neighboring hells are the sixteen additional hells surrounding the Uninterrupted Hell, with flames constantly burning on all sides.
Chinese
深坑，腐烂的泥潭，兵器的场地，灰烬的河流无量无边，共有四个。这是因为之前在地狱的铁室中感受了极大的痛苦，减轻了业力，感觉好像四个方向的门都打开了，地狱众生各自出来后，立刻看到像是阴凉的好坑，进入后，血肉和骨头在燃烧的火焰中焚烧。以为从中解脱，进入河流中，结果却是在腐烂的泥潭中，被带有铁喙的虫子等啃咬，遭受痛苦。从那里出来后，走到令人愉悦的场地，结果却变成了剃刀，脚一放上去就被切成碎片，抬起来就恢复原状。从那里逃脱后，走到能看到美好森林的地方，结果却变成了刀剑，被风吹动，身体被切成碎片又恢复原状。从那里继续走，看到山顶上聚集的男人或女人呼唤自己，于是向上攀登，结果身体被铁钩刺穿，到达顶部时，嘴和秃鹫啄食头颅。从山腰又看到他们在呼唤，于是走过去，结果被钩子向上刺穿。拥抱之前的伴侣时，铁制的男人或女人变成燃烧的火焰，紧紧拥抱并焚烧吞噬。从那里离开后，远远地看到美好的河流流淌，刚一进入，灰烬就没过腰部，血肉和骨头被烧焦，于是向外逃跑，看到两岸有阎罗王的使者守护。像这样的痛苦以前也经历过很多次，现在必须从中解脱出来，心想一定要通过具备前行、正行、后行的三个条件来修持。这是第二十五个引导诀窍。接下来是八寒地狱的痛苦：在雪山、冰雪和冰雹之中，暴风雪肆虐的地方，因寒冷逼迫，身体生出水泡，称为水泡狱；水泡破裂化为脓疮，称为水泡破裂狱；牙齿紧咬，发出“索南”的声音，称为索南狱；发出“阿秋秋”的哀嚎，称为阿秋狱；发出“吉呼”的声音，称为吉呼狱；身体冻裂成四瓣，如乌 উৎপལ་（藏文：ཨུཏྤལ་，梵文天城体：उत्पल，梵文罗马拟音：utpala，汉语字面意思：青莲花）一般，称为 उत्पལ་（藏文：ཨུཏྤལ་，梵文天城体：उत्पल，梵文罗马拟音：utpala，汉语字面意思：青莲花）裂狱；身体冻裂成八瓣，如莲花一般，称为莲花裂狱；身体冻