English
After everything is gone, when the continuity of the container-world is destroyed and cut off, seven suns and one water will appear, and in the end, nothing will remain. At that time, the situation of us sentient beings, like a moth of one day, is fragile and surrounded by many disturbances and harms, let alone disappearing. As the words of impermanence say: "When the earth is destroyed, Mount Sumeru will also be reduced to ashes, and the water of the ocean will also dry up, what need is there to mention sentient beings?" Second, from the perspective of sentient beings, contemplate impermanence, there are four ways: contemplating impermanence from the perspective of noble beings; contemplating impermanence from the perspective of the lord of beings; contemplating impermanence from the nature of death; contemplating impermanence from various metaphors and meanings. The first way is: For the main sentient beings who are to be tamed, such as gods and humans, according to the differences in their respective dispositions, abilities, and inclinations, to show the path of liberation without error, and the supreme Buddha incarnations who possess the vajra-like body that is free from birth, old age, sickness, and death, also look with compassion upon those inverted ones who regard compounded impermanence as eternal, and manifest that the time of dwelling has passed, and the service free from destruction has become slack, thereby departing in the realm of peaceful nirvana, displaying the joyous realization. Their teachings also have endless processes of flourishing and declining. Therefore, our body is as fragile as a water bubble, and the mind is of the nature of illusion, so how can there be a state of permanence even at the beginning and end of the day? As Ashvaghosa said: "Even the bodies of the Buddhas, adorned with marks and beauties, the vajra body is also impermanent, what need is there to mention other sentient beings who are like trees by the water without marrow?" The Lord of Joy also said: "Form, enjoyment, hearing, and discipline, etc., are not permanent, even those who are free from desire have not seen anything that exists forever." The second way is: contemplating impermanence from the perspective of the lord of beings. Even if one has achieved worldly samadhi and formless absorption, and is able to live in the peak of existence for eighty thousand great kalpas, one will gradually be interrupted by the Brahma.
Chinese
即使是能够存活半劫的负担，也变得毫无永久安乐的意义，追随业力，眼见非人吞噬而死的境地，以及梵天、自在天和乐生，即遍入天等拥有神通和神变者，以及统治四大部洲的转轮王等，他们的福德和光荣的声誉遍布各处，因殊胜的财富而自满和闻名者，如果他们尚且不思躲避死主的枪矛的方法，那么我们这些福德浅薄，生于末世，光荣微小，疾病缠身，寿命短促者，更不用说会迅速死亡了。如《除忧经》所说：百释天与千诸天，以及百转轮圣王等，时至终将面临死亡，犹如风中残烛般灭亡。第三，思维死亡的自性而修持无常：如同天界的圆满安乐，如同夏季三个月里药草繁茂的悦意景象，对于将恒常视为理所当然的修行者来说，如同野兽般的生命，死主阎罗手持棍棒，如同隐藏在山谷中伺机而动的猎人，以瘟疫、诅咒和突发意外等多种方式，致力于将生命投入死亡的罗网之中，他一心只做此事，别无他念。因此，总的来说，有为法，特别是人的生命，尤其是身心之间的关系是无常的，无需长久等待，突如其来的强烈因缘会使人舍弃此世的景象，踏上后世的漫长道路，最终躺在床上，享用最后的食物，不知谁会说出最后的话语，因此，应当生起从眷属、受用和亲友的围绕中，如同从酥油中拔出毛发般独自离去的念头。如马鸣菩萨所说：地上或天界，出生而不死者，你曾见过吗？听过吗？还是对此怀疑？第四，思维各种比喻和意义来修持无常，有四种：人
English
Even the burden of being able to live for half a kalpa becomes meaningless for permanent happiness. Following karma, seeing the state of being eaten by non-humans and dying, as well as Brahma, Ishvara, and Sukhasambhava, i.e., Vishnu, etc., who possess clairvoyance and miraculous powers, and Chakravartins who rule the four continents, etc., whose fame of merit and glory pervades everywhere, and who are proud and famous for their excellent wealth, if they do not even think of a way to avoid the spear of the Lord of Death, then what need is there to say that we, who have little merit, are born at the end of the degenerate age, have little glory, are plagued with diseases, and have short lives, will quickly die? As it is said in the *Elimination of Sorrow Sutra*: "A hundred Indras and a thousand gods, and a hundred Chakravartins, will eventually face death, like a burning lamp extinguished by the wind." Third, contemplate impermanence by reflecting on the nature of death: Like the perfect happiness and wealth of the heavenly realms, like the delightful sight of lush meadows in the three months of summer, for a person who takes permanence for granted, life is like a wild animal. Yama, the Lord of Death, holding a club in his hand, is like a hunter hidden in a valley, constantly devising ways to sever life. He is solely dedicated to ensnaring life in the net of death through various means such as epidemics, curses, and sudden accidents, without thinking of anything else. Therefore, in general, conditioned phenomena, especially human life, and particularly the relationship between body and mind, are impermanent. Without needing to wait long, sudden and intense circumstances will cause one to abandon the sights of this world, embark on the long path of the afterlife, finally lie in bed, partake of the last meal, and not know who will speak the last words. Therefore, one should generate the thought of leaving alone from the midst of relatives, possessions, and close friends, like a hair pulled from butter. As Ashvagosha said: "On earth or in the heavens, have you ever seen or heard of anyone born who has not died? Or do you doubt this?" Fourth, there are four ways to contemplate impermanence by reflecting on various metaphors and meanings: Human
Chinese
揭示恆常潛伏的狀態，闡述生命流逝的緩慢與迅速的比喻，揭示輪迴毀滅的四大轉輪，以及對死亡狀態的思考。首先，揭示潛伏的無常狀態：如此，對於突發的死亡因素不加思索，自以為何時才會死亡的人們，從出生的早晨開始，由業力所決定的壽命長度，不會有絲毫增加，而損耗減少的原因卻極多，如同麻雀在道路上行走，或如陡峭山崖上的流水，剎那也不停歇的狀態，當意識昏沉時，連索卡時節的陽光熱度也無法忍受，人們喜愛秋季明月的光輝所帶來的涼爽與溫暖，並心生嚮往，然而在此期間，成百上千的日夜已然流逝，對於自己更加接近死亡的狀態，卻沒有心生恐懼。無常之語中說：『索卡月涼爽所代表的秋季將至，所有歡欣鼓舞的眾生，沒有人會不悅地說我的生命將要耗盡。』如是。同樣地，為他人之死感到悲傷，卻對死主臨近自己毫不介意，以永遠停留的來世的巨大希望與恐懼來度日，這是不合理的。無常之語中說：『已踏上業力之路，無法增添的眾生，毫無過失地離去，對此有何可悲傷的？』又說：『如此，一切有生之物，死亡皆在其前，一切都在變遷，因此不應悲傷。』如是。因此，眼見他人死亡，自己不應安逸度日，務必努力於真實的死亡之法，即使是三地菩薩也修持無常，何況是凡夫俗子呢？因此，在臨終之時，任何非正法都無益處，這種清晰的認知必須恆常具備，一旦這種真實的無常在心中生起，便不會在意今生的安樂與名聲，這非常重要。憶念
English
Revealing the latent state of permanence, explaining the analogy of the slow and rapid passage of life, revealing the four great wheels of destruction of samsara, and contemplating the state of death. First, revealing the latent state of impermanence: Thus, those who do not contemplate sudden causes of death and assume when they will die, from the morning of their birth, the length of life determined by karma has no increase whatsoever, while the causes of depletion and decrease are extremely numerous, like a sparrow walking on the road, or like water flowing down a steep cliff, a state that does not stop for even a moment, when consciousness becomes obscured, even the touch of the heat of the sun in the Soka season is unbearable, people rejoice in the coolness and warmth brought by the light of the clear autumn moon and yearn for it, but in the meantime, hundreds and thousands of days and nights have passed, and they do not feel fear at the state of being closer to death. In the words of impermanence, it is said: 'The autumn season represented by the cool Soka moon is coming, all rejoicing beings, no one will be displeased to say that my life is about to be exhausted.' Thus. Similarly, it is unreasonable to grieve for the death of others, but not to care about the Lord of Death approaching oneself, and to spend time with great hopes and fears for the afterlife of eternal dwelling. In the words of impermanence, it is said: 'Having embarked on the path of karma, beings who cannot be added to, depart without fault, what is there to grieve about?' It is also said: 'Thus, for all living beings, death is in front of them, everything is changing, therefore there should be no sorrow.' Thus. Therefore, seeing the death of others, one should not live in ease, but must strive for the true Dharma of death, even the Bodhisattvas of the three realms practice impermanence, what need is there to mention ordinary people? Therefore, at the time of death, no non-Dharma is beneficial, this clear knowledge must be constantly present, once this true impermanence arises in the mind, one will not care about the happiness and fame of this life, this is very important. Mindfulness
Chinese
总之，在所有禅修的观念中，禅修无常是最好的。第二，解释寿命流逝的快慢的比喻是：比如四个大力士背靠背，努力各自朝自己脸的方向射箭，如果这四个箭矢快到极致，能够同时在空中不落地地抓住，那是非常快的，但比这更快的是以业力的神通行走并在地上行走的饿鬼，比这更快的是在空中行走的饿鬼，比这更快的是太阳和月亮的风车，比这更快的是以福德的力量获得神通的天神们，比所有这些都更快的是人的寿命流逝，因此，众生不是现在才落入死主的口中。特别引用的言辞说：如同船只在鳄鱼口中于大海中航行一样，即使不情愿，像我一样的愚痴者也因业力的力量而迅速地奔向死主的口中。无情的死主也同样吞噬着恶魔的其他众生。像这样好好地思维之后，对敌人和朋友以及偏袒不作恒常的禅修，不要互相辱骂等，也不要贪恋执着等，而要尽力以佛法方面做有益的事情。应该完全享用的事物也因无常，所以在有自主的时候，必须在佛法方面布施，因为自己以清净的意乐所做的善事会紧随其后。即使按照别人回向和遗嘱等方式来做，利益也很小，而且用其他财物分配会变成罪恶的根源等，要思维这些而生起厌离心。这只是说在自己有自主的时候，以清净的意乐布施和不这样做稍微有些不同而已。并不是说死后做佛事就没有利益，比如为了广阔地方的人们的父母转生为饿鬼，向佛陀及其眷属供养伞盖，并将此福德回向给他们，从而使他们从饿鬼的转生处解脱等等。第三，展示轮回毁灭的四大幻轮是：使世间变得不可爱
English
In short, among all the concepts of meditation, meditating on impermanence is the best. Second, the analogy of explaining the speed of the passing of life is: for example, four strong men stand back to back, striving to shoot arrows each in the direction of their own face, if these four arrows are so extremely fast that they can be caught simultaneously in the air without touching the ground, that is very fast, but faster than that are the hungry ghosts who travel by the power of karma and walk on the ground, faster than that are the hungry ghosts who travel in the sky, faster than that are the wind chariots of the sun and moon, faster than that are the gods who have attained supernatural powers by the power of merit, and faster than all of these is the passing of human life, therefore, sentient beings are not just now falling into the mouth of the Lord of Death. A specially quoted saying says: Just as a ship sails in the ocean in the mouth of a crocodile, even unwillingly, foolish ones like me rush into the mouth of the Lord of Death by the power of karma. The merciless Lord of Death also swallows other beings of demons in the same way. After thinking well in this way, do not meditate on enemies and friends and partiality as permanent, do not insult each other, etc., and do not be greedy and attached, etc., but do whatever is beneficial in terms of Dharma. Things that should be fully enjoyed are also impermanent, so when you have autonomy, you must give alms in the direction of the Dharma, because the good deeds you do with pure intention will follow you. Even if it is done according to the way others dedicate and make wills, the benefit is small, and distributing with other wealth will become the root of sin, etc., think about these and generate renunciation. This is only to say that when you have autonomy, giving with pure intention is slightly different from not doing so. It is not that there is no benefit from doing Buddhist activities after death, for example, for the parents of the people in the vast land who were born as hungry ghosts, offering umbrellas to the Buddha and his retinue, and dedicating this merit to them, thereby liberating them from the place of rebirth as hungry ghosts, and so on. Third, showing the four great illusion wheels of the destruction of samsara is: making the world unlovable