English
Furthermore, even temporarily, the changes of the four seasons are: summer, when trees and flowers ripen with warmth, grow, and are pleasing; winter, when it is severely cold and all the sights of summer wither and disappear, causing depression. The crops that have been worked hard on are sometimes good and sometimes bad, and are also damaged and destroyed by drought from the sun, excessive rain, hail, etc., so there is no certainty. The great kalpa is also not entirely a single whole; from a moment, an instant, and a short while, it becomes days, months, and years. Years are not piled up in heaps either; not even a moment stays, but they pass in succession, and finally approach the time of great destruction and are destroyed. Third, there are many examples in scriptures such as these, so if you wish to meditate on impermanence, please consult them. Fourth, some say: The final destruction is true, but the vessel realm exists from beginning to end. Like a vase, it exists in the morning and also in the afternoon, and if it does not encounter conditions, it will not be destroyed, so it is permanent in the meantime. If you say this, it is unreasonable, because permanence has no change. Why is the temporary change and passing mentioned above reasonable? It is not reasonable. That is obvious. This is like the continuous stream of compounded things arising and ceasing momentarily, mistaken as one, like a rotating fire wheel. For example, those who do not understand subtle momentary impermanence say, "I have crossed this river before." But even the moisture of that river from before is not there now, because the particles of water from the previous moment have all ceased, and the continuous stream is mistaken as one. The one who crosses is also not the same before and after, like the moments of conceptual thought. Āryadeva said: If one wrongly views the continuum, one will think that permanence exists. If one wrongly views the aggregate, one will think that things exist. As it is said. If something initially exists without changing and later disappears due to external causes, then the view of annihilation will also arise, as it is said in the Root Wisdom: If it is said that something existed before and does not exist now, then it will lead to annihilation. Therefore, one must know that destruction does not depend on later arising causes, but that it does not even stay for a moment on its own. Second, the impermanence of sentient beings, the inner content, is explained.
Chinese
分为两部分：发誓宣说和实际宣说。第一部分是：不仅外器世界是无常的，内情世界众生的寿命也是无常的。如是说。实际分为两部分：所依众生是无常的，所依赖的物品用具是无常的。第一部分分为两部分：众生没有超出死亡所以是无常的，未死之前也是无常的。第一部分有十三点，第一点是，日夜流逝寿命耗尽，用无法避免死亡的比喻来阐述：日夜等。5 如此，众生的寿命是由往昔的业力所决定的期限，除了刹那、瞬间、片刻之外，日夜年月都在逐渐地消逝。日夜过去，寿命缩短，离死亡越来越近。当死亡来临时，即使不想死，但一切的生都受死亡的支配，自己没有自主权。原因是痛苦的轮回，生老病死四者一个接着一个连续不断地到来，就像自磨的纹路一样。如同四个方向涌来高大雄伟的大山，谁也无法阻挡，这是《国王教诫经》中所说的。死主的魔眼注视着，一旦被盯上就无法逃脱，就像有爪子的水鸟守候着鱼一样。集经中说： 犹如江河猛烈奔流， 无法逆转地流逝一样， 人的寿命也是如此。 如是说。第二，将作为生存条件的万物都变成死亡的条件，一切都受死亡的支配：死亡的条件等。5 根本容易理解。如是说： 死亡的条件非常多， 生存的条件非常少， 而且那些生存的条件也会变成死亡的条件。 如是说。 除忧书信中说： 在地上或者天界， 出生之后没有死亡的， 你是否见过、听说过或者怀疑过呢？ 如是说。 一定会死亡的例子，经中说： 犹如成熟的果实， 有身体的众生终将死亡。 如是说。 生命是突发的，因为不确定，而且不会增加，所以思考迅速死亡非常重要。 无常的教言中说： 犹如切断水源的水池， 没有增加只有减少
English
There are two parts: vowing to explain and actually explaining. The first part is: not only is the outer world impermanent, but also the life of sentient beings in the inner world is impermanent. Thus it is said. The actual part is divided into two: the dependent sentient beings are impermanent, and the dependent objects and utensils are impermanent. The first part is divided into two: sentient beings are not beyond death, so they are impermanent, and they are also impermanent before death. The first part has thirteen points, the first point is that as days and nights pass, life is exhausted, using the metaphor of being unable to avoid death to explain: days and nights, etc. 5 Thus, the life of beings is the duration determined by past karma, and apart from moments, instants, and brief periods, days, nights, months, and years are gradually cut off and consumed. As each day and night passes, life is shortened, and death is approached further and further. When death comes, even if one does not want to die, all births are subject to the control of death, and one has no autonomy. The reason is the cycle of suffering, the four of birth, old age, sickness, and death come one after another continuously, like the marks of a self-grinding mill. It is like four great mountains, tall and majestic, coming from four directions, which no one can stop, as stated in the Sutra of Admonishing the King. The death lord's demonic eye watches, and once caught, one cannot escape, like a clawed water bird waiting for a fish. The Compendium Sutra says: Like a river flowing rapidly, flowing irreversibly, so is the life of a person. Thus it is said. Second, all things considered as conditions for survival become conditions for death, and everything is subject to the control of death: conditions of death, etc. 5 The root is easy to understand. As it is said: There are very many conditions for death, very few conditions for survival, and even those conditions for survival become conditions for death. Thus it is said. In the Letter of Consolation, it says: On earth or in the heavens, is there anyone who is born and has not died? Have you ever seen, heard, or doubted it? Thus it is said. An example of certain death, the sutra says: Like a ripe fruit, embodied beings will eventually die. Thus it is said. Life is sudden, because it is uncertain and does not increase, so it is important to contemplate rapid death. In the Words on Impermanence, it says: Like a pond with its water source cut off, there is no increase, only decrease.
Chinese
因此说：如果进入了完全死亡的道路，谁能相信突如其来的寿命呢？第三，死亡时，儿女财产不但无益反而成为有害的助伴：以前死去的人等。5 以前死去的人们，都因为执着和吝啬而积攒儿女财产，但死亡时，所有这些都会留下，对自身毫无益处。现在我们也是一样，总是期望着积攒儿女财产，但死亡时，儿女财产都会留下，对亡者毫无益处。不仅如此，因为舍不得放下，无法随之而去，反而成为痛苦的根源。那时，对自己有益的是善业，有害的是为了儿女财产而积累的罪业，这两者会伴随自己前往死亡之地。因此，现在就应该放下。对国王的教诲中说：当时间逼近，国王将要离去时，眷属和享用、亲友都不会跟随。无论这个人是谁，无论他生于何处，业就像影子一样紧随其后。又说：当树木倒塌时，树枝和树叶有什么用？同样，当人死亡时，紧紧抓住不放又有什么用？第四，死亡是亲眼所见、亲耳所闻之事，百年之后，如今的众生将无一幸存：现在我们等。64 过去的一切都无法亲眼见到，但在我们现在所处的这段时间里，难道没有亲眼见到、亲耳听到无数的仇敌亲友死去吗？既然如此，现在世上的所有众生，百年之内都将无一幸免地死去。因此，我们也是必死的，为何还要懈怠安逸呢？这不合理啊！为了消除悲伤，（经中说：）一切生灵的面前，都面临着死亡。第五，死亡没有片刻的宽限，也没有神灵的庇护：今天死亡等。我们没有神通，死亡是突如其来的，所以谁也不知道是今天死还是明天死。因为不知道死亡何时到来，所以也无法预定时间，说从今天起还有多少年月。既没有神灵赐予免于死亡的庇护，也没有掌握寿命的权力，所以无法自己决定明天或后天死，或者今天不死。
English
Thus it is said: If one enters the path of complete death, who can trust in a sudden life? Third, at the time of death, children and wealth are not helpful but become harmful companions: Those who died before, etc. 5 All the people who died before, because of clinging and stinginess, accumulated children and wealth, but at the time of death, all of these are left behind and are of no benefit to oneself. Now we are the same, always hoping to accumulate children and wealth, but at the time of death, all children and wealth are left behind and are of no benefit to the deceased. Moreover, because one cannot bear to let go and cannot follow, it becomes the cause of sorrow. At that time, what is beneficial to oneself is virtue, and what is harmful is the sin accumulated for the sake of children and wealth, and these two will accompany oneself to the land of death. Therefore, one should let go now. In the advice to the king, it is said: When time approaches and the king is about to depart, retinue and enjoyment, relatives and friends will not follow. Whoever that person is, wherever he is born, karma follows like a shadow. It is also said: When a tree collapses, what use are branches and leaves? Likewise, when a person dies, what use is it to hold on tightly? Fourth, death is something seen and heard, and in a hundred years, not one of the current sentient beings will remain: Now we, etc. 64 All that has passed cannot be seen, but in this time that we are now in, have we not seen and heard of countless enemies and friends dying? Since this is the case, all the sentient beings on earth now will die without exception within a hundred years. Therefore, we are also subject to death, why should we be complacent and at ease? This is not reasonable! To dispel sorrow, (it is said in the scriptures:) Before all beings, there is death. Fifth, there is no moment's respite for death, and there is no protection from the gods: Dying today, etc. We have no supernatural powers, and death is sudden, so no one knows whether they will die today or tomorrow. Because we do not know when death will come, we cannot schedule a time, saying that from today there are so many years and months left. There is no protection from the gods to grant freedom from death, and there is no power to control life, so we cannot decide for ourselves whether to die tomorrow or the day after, or not to die today.
Chinese
认识到这一点就不会改变了。《吉祥夜经》中说：明天谁知道会死呢？所以今天就要努力。你和死神大军不是朋友啊。如是说。第六，死亡时亲友等不会一起死去，因此为了他们而积累的罪恶的果报只能自己承受。死亡时等等。5 为了战争等同一件事，像做所有事的人一样存在。这样说来，现在为了父母等积累罪恶，以后会有果报分担的想法是不对的。自己死亡时，父母等不会一起来，也没有谁会分担痛苦。必须自己一个人和善恶一起走，那时除了善恶之外没有其他朋友。因此，不仅为了自己，也为了他人不应该作恶。《国王大象经》中说：土地的主人要经常谨慎，生命总是流逝不会停留，被疾病和悲伤衰老折磨时，你没有像善业一样的救护者。如是说。以前有个人卖木头，强盗们说：像这样生活不如和我们一起去，能得到更多。那个人说：罪恶不大吗？他们说：罪恶和果报是可以分担的。他说：我先看看。有一次他头痛，遇到了强盗们。他们说：现在一起走吧。他说：分担我的病吧。他们说：我们怎么会从你那里拿走呢？原来罪恶的果报也是这样，所以不想和强盗一起。就像这样。第七，自己独自死去，亲友如同客人一样。因此，出生等等。40 如所说，因此首先出生也是自己独自出生，最后死亡也是自己独自死去。在《律经》中说：出生时也是自己独自出生，同样死亡时也是自己独自死去。轮回中没有朋友，一个人在这里感受痛苦。这样说。那么现在聚集在一起的亲友们怎么样呢？人生短暂
English
Recognizing this, it will not change. In the Sutra of Auspicious Night, it says: Who knows if they will die tomorrow? So strive from today onwards. You are not friends with the great army of death. Thus it is said. Sixth, at the time of death, relatives and friends do not die together, so the result of accumulating sins for their sake must be borne alone. At the time of death, etc. 5 For the sake of war and other similar matters, one exists like someone who does everything. As it is said, if one thinks that accumulating sins for the sake of parents etc. now will result in sharing the consequences later, that is not the case. When one dies, parents etc. will not come along, and no one will share the suffering. One must go alone with both good and evil, and at that time there are no friends other than good and evil. Therefore, one should not commit evil not only for oneself but also for others. In the Sutra Spoken to King Elephant, it says: The lord of the land should always be mindful, life is always passing and does not stay, and when afflicted by disease, sorrow, and old age, you have no other protector like virtuous deeds. Thus it is said. Once, a person selling wood was told by robbers: Living like this is not as good as coming with us, you can get more. The person said: Isn't the sin great? They said: Sin and consequences can be shared. He said: I'll see first. One day he had a headache and met the robbers. They said: Let's go together now. He said: Share my illness. They said: How could we take it from you? So the consequences of sin are also like that, so I don't want to be with robbers. Just like that. Seventh, one dies alone, and relatives and friends are like guests. Therefore, birth etc. 40 As it is said, therefore, first birth is also one's own solitary birth, and finally death is also one's own solitary death. In the Vinaya Sutra it says: At birth, this one is born alone, and likewise at death, this one dies alone. There are no friends in samsara, and one person experiences suffering here. Thus it is said. So how are the relatives who are gathered together now? Life is short