English
Aging, sickness, and disasters destroy everything, and death swiftly comes to seize life. This means that these four things that make the world harsh cause suffering to all beings, as it is also said in the *King's Admonition Sutra*: "Great king, aging destroys and comes upon the prime of youth; sickness destroys and comes upon health; disasters destroy and come upon all perfections; death destroys and comes upon life." Thus, it should be applied to the explanation. Root text: When defeated on the battlefield of the Lord of Death, one runs to a desolate cliff, devoid of refuge and support. The vitality of life and the functions of the senses are completely abandoned, and medicines and doctors also flee from him. Limbs become weary from movement, and breath is involuntarily shaken and drawn out by force. Even if surrounded by relatives and friends and lamenting in grief, there is no escape, like being caught by an iron hook. The change in his breath is like the tongue of a horse's mane, severed by the sharp enemy sword of the Lord of Death. Having abandoned beauty, displaying teeth, one enters the thick darkness of karmic existence. This means that when defeated on the battlefield of the Lord of Death, that is, when body and mind separate, there is no protection or help, just like on a dangerous cliff, a boulder rolling down cannot be stopped. The beauty of youth vanishes, and the functions of the five senses also disappear. Even with nourishing youth, life's exhaustion cannot be prolonged for even a moment. The hands and feet cannot move freely, involuntarily shaking, eventually becoming weary and unable to move. The breath also becomes short and rough upon inhalation, and the exhalation is long and violent, producing a coarse sound. Even if surrounded by parents, relatives, friends, and others who would give their lives to save him, and lamenting with cries of grief, there is no escape from death, just like being caught by an iron hook, unable to budge even slightly. The breath of one destined to die, its coming and going is like the fine hairs of a horse's mane, the extremely thin tip of which is also severed by the merciless enemy blade of the Lord of Death. The joyful laughter of life is no more, and in death, with mouth agape, displaying teeth devoid of beauty, even so, it only evokes disgust in others, death itself
Chinese
因此，就像今生积累的善恶业一样，会进入六道轮回，如同进入黑暗之中。那么，修习死亡无常有什么意义呢？首先，它是进入佛法的因；其次，它是修习佛法的缘；最后，它是体验死亡光明境界的助伴。过去在王舍城，有一位名叫吉祥的居士，活到一百岁，他请求佛陀允许他出家，佛陀答应了他。吉祥让他的儿子出家，他儿子精通三藏，但因为对无常感到厌倦，准备跳河自杀，吉祥的儿子阻止了他，并向他讲授佛法，使他获得了阿罗汉果位。因此，佛陀说，在所有观念中，最殊胜的就是修习无常，所以要努力修习。开启功德宝藏之门的钥匙，简释汇集如海之水滴，珍宝之钥，第二章结束。 第三总义，因果的安立： 根本：如此一来，前往来世的众生，以何种绳索系缚于何种果位之方式，唯以行善与习恶而趋近，世俗谛是不虚妄的。 释义：如此一来，所谓死亡，即是身躯遗留于后，心识从中有进入六道何处，并非如执持邪见一般，认为心识如灯火熄灭般断灭，亦非如偶然般到达高低之位，而是如不虚妄的缘起一般，以何者之绳索系缚于善趣与恶趣，乃是今生行善与习恶，唯以此趋近来世，此乃世俗各种法之谛实不虚妄。 根本：犹如农夫播下各种种子，于田地之中显现一般，于来世串习与习惯之，以诸多业行使此有情成 विविध。 释义：犹如播种种子，稻种生稻芽，麦种生麦芽一般，今生所造善恶业力，来世显现安乐痛苦，如同农夫播种良莠种子，
English
Therefore, just as one accumulates good or bad karma in this life, one enters the six realms of existence as if entering a dense darkness. So, what is the meaning of meditating on death and impermanence? First, it is the cause for entering the Dharma; second, it is the condition for practicing the Dharma; and finally, it is the companion for experiencing the clear light of death. In the past, in Rajagriha, there was a householder named Pal Kye, who lived to be a hundred years old. He asked the Buddha to allow him to be ordained, and the Buddha granted it. Pal Kye had his son ordained, and his son became proficient in the three pitakas, but because he was weary of impermanence, he prepared to jump into the river to kill himself. Pal Kye's son stopped him and taught him the Dharma, causing him to attain the state of an Arhat. Therefore, the Buddha said that among all perceptions, the most supreme is the meditation on impermanence, so one should strive to cultivate it. The key to opening the treasure of qualities, a concise commentary, a drop of water from the ocean, the key of jewels, ends the second chapter. Third General Meaning: The Establishment of Cause and Effect: Root text: Thus, those who have gone to the other world, in what manner are they bound by the rope of which state? They draw near solely through virtuous conduct and familiarity with sin. Conventional truth is unfailing. Explanation: Thus, so-called death, which is leaving the body behind, the mind from the bardo entering any of the six realms, is not like holding to wrong views, thinking that the mind is annihilated like a lamp extinguished, nor is it like arriving at high or low states by chance. Rather, like unfailing dependent origination, by what rope are they bound to the happy or unhappy realms? It is solely through virtuous conduct and familiarity with sin in this life that one draws near to the next rebirth. This is the unfailing truth of the various phenomena of conventional reality. Root text: Whatever the power of various kinds of seeds, as is clear to farmers in the fields, this wandering being has been made diverse by many actions, familiar and habitual in other lives. Explanation: Just as planting rice seeds yields rice sprouts, and planting barley seeds yields barley sprouts, the happiness and suffering of the next life manifest from the power of whatever virtuous or sinful actions are done in this life, just as farmers plant good or bad seeds in their fields.
Chinese
就像前世一样，来世也会如此显现。也就是说，在其他的生命中，习惯于行善或作恶，如果习惯于行善，那么现在就会享受幸福和安乐，并努力行善；如果以前习惯于作恶，那么现在就会因贫困而受苦，肢体不全等等，在感受罪恶的果报的同时，仍然造作许多痛苦之因的罪恶，从而每况愈下等等，众生就是这样造作的。根本颂：如同雄鹰飞向高空，它的影子暂时无法看见，但当它与有形之物分离时，一旦聚集并时机成熟，就会更加显现。意思是说，如同雄鹰等鸟类，凭借翅膀的力量飞向天空，到达极高之处时，影子暂时也无法看见，但如同任何有形之物，一旦脱离了分离，就像今生所作的善恶，如同身体和影子一样相伴，当降落时，就会和自己的影子一同聚集，同样，无论转生到六道中的哪一道，一旦聚集，也就是转世的时机成熟时，善恶的果报就会更加显现。根本颂：非福德之业，如马面之火，也能烧干天界之海浪，摧毁遍知之船的比喻和意义，在《业百颂》和《广大游舞经》中都有阐述。意思是说，非福德之业，指的是属于十不善业的各种行为，其过患的比喻是：如同外面的大海虽然浩瀚且难以摧毁，但也能被马面母兽口中的火焰烧干，同样，不善业的力量也能减少如同大海波涛般的天界安乐，不仅如此，还能摧毁如同驶向遍知之地的船只般的身体，全知者在《业百颂》和《广大游舞经》等经典中都阐述了这两个比喻和意义，比如，曼嘎拉之子被遍行者杀害，圣者曲身因无食物而饿死，比丘尼莲花色被天授杀害等等。也就是说，由于不善业，天
English
Just as the previous life is, so will the next life appear. That is to say, in other lives, one becomes accustomed to and familiar with virtuous or non-virtuous actions. If one is accustomed to virtue, then one will now enjoy happiness and well-being and strive for virtue. If one was previously accustomed to non-virtue, then one will now suffer from poverty, have incomplete faculties, and so on. While experiencing the suffering of the fruits of evil, one still engages in many evil deeds that are the cause of suffering, thus falling lower and lower, and so on. This is how beings create various things. Root verse: Like an eagle soaring high in the sky, its shadow is temporarily invisible, but when it separates from the tangible, once gathered and the time is ripe, it becomes even more apparent. This means that like eagles and other birds, when they fly into the sky with the power of their wings and reach a very high place, their shadows are temporarily invisible. But like any tangible thing, once it is separated from separation, just as the good and evil deeds done in this life accompany us like body and shadow, when landing, they will gather together with their own shadow. Similarly, no matter which of the six realms one is born into, once gathered, that is, when the time for rebirth is ripe, the fruits of good and evil will become even more apparent. Root verse: Non-virtuous deeds, like the fire of a horse-faced being, can also dry up the waves of the heavenly realm, and the analogy and meaning of destroying the ship of omniscience are explained in the Hundred Deeds Sutra and the Extensive Play Sutra. This means that non-virtuous deeds refer to various actions that belong to the ten non-virtuous deeds, and the analogy of their faults is: just as the outer ocean, although vast and difficult to destroy, can be dried up by the flames in the mouth of a horse-faced mother beast, similarly, the power of non-virtuous deeds can reduce the happiness of the heavenly realm like the waves of the ocean, and not only that, but it can also destroy the body like a ship sailing to the land of omniscience. The All-Knowing One has explained these two analogies and meanings in the Hundred Deeds Sutra and the Extensive Play Sutra, such as Mangala's son being killed by the wanderer, the venerable hunchback starving to death due to lack of food, and the Bhikshuni Utpalavarna being killed by Devadatta, and so on. That is to say, due to non-virtuous deeds, the heavenly
Chinese
如果能够阻止转生为旁生，更不用说阻止获得声闻、独觉等的果位了。根本：对于苦难极其坚韧的恶趣众生，十善的军队强大的勇士之境，并非以战争的武器建立，一切誓言的破灭皆由你掌控。有的人舍弃戒律，有的人舍弃生命，有的人舍弃苦行，有的人舍弃佛法和财富，有的人舍弃羞耻，有的人舍弃廉耻，为了罪恶而舍弃的实在太多了。这是说，对于苦难之事极其坚韧，即具有英勇的力量的是三恶趣，然而十善的军队众多且强大，在勇士所占据的国土上，虽然没有建立起恶趣的战争武器，即军营，但是，声闻乘、菩萨乘和密咒乘的一切誓言和戒律的破灭，都由你，即恶趣所掌控。也就是说，以前誓言破灭后是如何产生过患的呢？为了安住在家而舍弃学处，就像以前的王族仁钦扎，以及现在喜欢还俗的出家人一样。由于嗔恨而舍弃自己的生命，就像外道桑嘎阿阇黎一样。由于嫉妒而舍弃苦行，就像比丘天授一样。由于贪欲而舍弃羞耻，就像商人的女儿一样。由于自私而舍弃廉耻，就像国王德行的儿子一样。现在也像这样的人非常多，不用多说。总之，世间上为了罪恶的一方，连身体和生命都舍得，而对于善的一方，连土地和水都吝惜，由于这样的过失，恶趣就像大地的尘土一样多，而善趣就像指甲上的尘土一样少，衡量这种差别之后，应当努力行善断恶。根本：无论为了供养处、亲友、眷属，还是为了守护国土，即使放弃强大的罪恶之双饮，果报也无法分摊。这是说，罪恶的特征是，果报巨大如大象的形象，而舍弃之心就像被绳子缠绕和放开一样，是肆无忌惮地行持罪业。无论是为了自己还是为了他人而造罪，果报都只能由造罪者自己承担，无法分摊。特别是为了供养处的
English
If one can prevent rebirth as an animal, what need is there to mention preventing the attainment of the stages of Hearers, Solitary Realizers, etc.? Root text: The evil destinies are extremely resilient to suffering, the land of heroes where the army of ten virtues is strong, is not established with the weapons of war, all broken vows are under your control. Some abandon discipline, some abandon life, some abandon asceticism, some abandon Dharma and wealth, some abandon shame, some abandon embarrassment, there are too many who abandon for the sake of sin. This means that the three evil destinies are extremely resilient to suffering, that is, they possess heroic strength, but the army of ten virtues is numerous and strong. In the land occupied by heroes, although the weapons of war of the evil destinies, that is, the military camps, have not been established, all vows and precepts of the Hearer Vehicle, the Bodhisattva Vehicle, and the Mantra Vehicle are broken, and are controlled by you, that is, the evil destinies. That is to say, how did the faults occur in the past when the vows were broken? Abandoning the training to stay at home is like the former royal family Rinchen Drak, and the monks who like to return to secular life now. Abandoning one's life due to anger is like the heretic Sangha Acharya. Abandoning asceticism due to jealousy is like the monk Devadatta. Abandoning shame due to desire is like the merchant's daughter. Abandoning embarrassment due to selfishness is like the son of King Dechok. There are many people like this now, so there is no need to say more. In short, in the world, for the sake of sin, one is willing to give up even one's body and life, but for the sake of virtue, one is stingy even with land and water. Due to this fault, the evil destinies are as numerous as the dust of the earth, while the good destinies are as few as the dust on the fingernails. After measuring this difference, one should strive to practice virtue and abandon evil. Root text: For whatever reason, whether for the sake of the object of offering, relatives, attendants, or for the sake of protecting the country, even if the powerful sin of double drinking is abandoned, the karmic result cannot be shared. This means that the characteristic of sin is that the karmic result is as huge as the image of an elephant, and the mind of abandonment is like being entangled and released by a rope, which is to practice sin recklessly. Whether one commits sin for oneself or for others, the karmic result can only be borne by the one who commits the sin, and cannot be shared. Especially for the sake of the object of offering,