Chinese
就像今生因业力聚合的亲戚，比如血缘和姻亲以及子孙后代。就像从四面八方来的客人，共同住一晚就离开一样。无论相处多久，相聚的最终结果都是分离，最终各自离去。所以不要期望永远相伴。对国王的教诲也是如此。第八，没有恒久的利益，在此，必须舍弃虚幻的世间，独自走向未知。那么等等。5 那么子孙亲戚有什么用呢？没有用处啊。现在拥有自主权的时候，连片刻也不忍心离开他们。那些被认为是快乐之源的子女和妻子等等，最终都会在失去自主的情况下像口水一样被舍弃。从今天或明天开始，自己将孤身一人，双手空空地被带走，走向刽子手或未知之地。在《制胜生传》中说，没有原因就迅速耗尽的：财产是非常可怕的非财产之类。 世间的大部分财产，都成为执着的根源和堕落恶道的帮凶。还说，在《忆念经》中：亲友的姿态就是敌人，他们以无益的姿态来帮助你。从人世间摧毁你，今天走向黑暗。如是说。第九，积累的财富都变成了罪恶的负担。无论多么痛苦等等。4 今生无论多么痛苦和努力地积累财富，罪恶的享受都变成了罪恶的负担。无论多么痛苦等等。4 今生无论多么痛苦和努力地积累财富，罪业的果报是不会白白浪费的。对业果愚昧无知，只会成为自己的负担。积累的财富被自认为是主人的子孙后代拿走，所以积累的财富有什么用呢？没有用处啊。只是白白积累了罪恶和痛苦而已。经中说：无病活着就想战胜敌人，守护亲友，积累财富，但就像孩子的沙堡一样。只是白白遭受痛苦而已。在《亲友书》中也多有阐述。第十，与生俱来的身体分离而去。对我非常等等。4 舍弃子女、财富、受用等。
English
Like the relatives gathered by karma in this life, such as blood relatives, in-laws, and descendants. Just like guests coming from all directions, staying together for one night and then leaving. No matter how long they are together, the final result of gathering is separation, and eventually they go their separate ways. Therefore, do not expect to be together forever. The advice to the king is also the same. Eighth, there is no lasting benefit; here, one must abandon the illusory world and go alone into the unknown. So, etc. 5 So what is the use of children and relatives? They are of no use. Now, when you have autonomy, you cannot bear to be separated from them even for a moment. Those who are considered sources of happiness, such as children and wives, etc., will eventually be abandoned like saliva when you lose autonomy. From today or tomorrow, you will be taken away alone, empty-handed, and go to the executioner or the unknown. In the "Victorious Birth Story," it says that wealth that is quickly exhausted without cause is a very terrible kind of non-wealth. Most of the wealth in the world becomes the root of attachment and the accomplice of falling into evil paths. It also says in the "Mindfulness Sutra": The attitude of relatives and friends is that of enemies; they help you with a useless attitude. Destroying you from the human world, today you go into darkness. Thus it is said. Ninth, the accumulated wealth becomes a burden of sin. No matter how much suffering, etc. 4 No matter how much suffering and effort you put into accumulating wealth in this life, the enjoyment of sin becomes a burden of sin. No matter how much suffering, etc. 4 No matter how much suffering and effort you put into accumulating wealth in this life, the result of sin will not be wasted. Ignorance of karma will only become your own burden. The accumulated wealth is taken away by the descendants who consider themselves the masters, so what is the use of accumulated wealth? It is of no use. It is just accumulating sin and suffering in vain. The sutra says: When you are alive and healthy, you want to defeat enemies, protect relatives and friends, and accumulate wealth, but it is like a child's sandcastle. It is just suffering in vain. It is also explained in many ways in the "Letter to a Friend." Tenth, separating from the body that was born with you and leaving. Very much to me, etc. 4 Abandoning children, wealth, possessions, etc.
Chinese
更何况对于我来说，现在非常贫乏的这个身体，今天或明天就会像瓦罐破碎的碎片一样被抛弃，与生俱来的血肉之躯分离，不由自主地独自漂泊而去，就像鸟儿飞走一样。追忆：例如，制陶的工匠，用泥土制作器皿，最终一切都会毁灭，人的生命也是如此。如此说。第十一，为了痛苦之源的身体，不要作恶。业力的支配等。２《月灯经》中说：众生皆随业力而行，否则无力前行。如是说。无论众生因善恶业力的牵引而生于何处，现在所造的业只会成熟于自身，而不会成熟于他人。《律经》中说：所造之业不会成熟于外在的地界等，只会成熟于所执着的蕴聚之上。执着是指被识流所执着的意思。因此，现在以身语意所造之业，也会在来世的身体上显现，所以不要作恶。第十二，不应贪执不净之身。此身等。８ 此身对欲望永不满足，没有知足。例如，大地从下到上都充满了财富，无论降下多少雨水，都无法满足。如是。集经中说：纵有与雪山齐平的金山，也无法用那些财富使人满足，要认识到这一点，好好思考。并且，知足是圣者的共同财富，知足者即使没有财富也是富人，不知足者即使拥有财富也是穷人。《德协请问经》中说：财富多有什么用？就像海中的龙族一样。对于那些不知足的人，没有约束，他们就是穷人。如此说。贪执身体并加以养护是错误的。《吉祥胜请问经》中说：身体如大地一般，永不知足。如同刽子手一般不可亲近，却被孩童般地养护。总是像疾病一样，是痛苦的轮转。哪位智者会对身体产生贪恋呢？如是说。身体是不净之物，由父母的精液所生，结果也是不净的血肉内脏。
English
Moreover, for me, this body, which is now extremely impoverished, will be discarded today or tomorrow like a shard of a broken clay pot. Separated from the flesh and bones with which it was born, it will wander alone involuntarily, like a bird flying away. Recollection: For example, a potter makes vessels from clay, but in the end, everything will be destroyed. The life of a human is also like that. So it is said. Eleventh, do not commit evil for the sake of the body, which is the source of all suffering. Due to the power of karma, etc. 2. In the Sutra of the Moon Lamp, it is said: "Beings go according to their karma; otherwise, they have no power to go." As it is said, wherever beings are born due to the influence of virtuous or non-virtuous karma, the karma accumulated in the present will only ripen on oneself and not on others. In the Vinaya, it is said: "The accumulated karma does not ripen on external elements such as the earth, but only on the aggregates that are grasped." Grasping means being grasped by the stream of consciousness. Therefore, since the actions of body, speech, and mind in the present will also appear in the future body, do not commit evil. Twelfth, it is not appropriate to be attached to the impure body. This body, etc. 8. This body is never satisfied with desires and has no contentment. For example, even if the great earth is filled with wealth from the depths to the surface, it is never satisfied, no matter how much rain falls. As it is. In the Compendium, it is said: "Even if there is a mountain of gold equal to the snowy mountains, one cannot be satisfied with that wealth. Recognize this and contemplate it well." Furthermore, contentment is the common wealth of the noble ones. A contented person is rich even without wealth, and a discontented person is poor even with wealth. In the Sutra Requested by Deshe, it is said: "What is the use of much wealth? Like the Nagas in the ocean. Those who have no contentment, unrestrained, are poor." So it is said. It is a mistake to be attached to the body and care for it. In the Sutra Requested by Glorious Giving, it is said: "The body is like the earth, never knowing satisfaction. Like an executioner, unapproachable, yet cared for like a child. Always like a disease, a wheel of suffering. Which wise person would develop attachment to the body?" As it is said, the body is an impure substance, born from the semen of parents, and the result is impure flesh, blood, and internal organs.
Chinese
是粪便等诸多不净之物的集合体。在《入胎经》等经典中有广述。而且，它是衰老、死亡等一切痛苦的根源。死后，身体被抛弃而分解时，仅仅是玷污了一点干净的土地，这是显而易见的，为何还要执着呢？或者，它最终会被乌鸦、狗、狼等吞食不净之物的动物所吞食。现在，无论用食物、衣服等如何侍奉它，最终都会被死主魔鬼不由自主地夺走。如此看来，智者会厌恶它，而像狗猪一样的愚人则认为它是执着之处。因此，哪位智者会执着于身体的自性而不舍弃呢？ 《吉祥天女经》中说：“如此不净集合的身体，对于外貌优越、傲慢自大的人，谁会恭敬呢？具有孩童心智的人，就像以前一样，拿着盛满呕吐物的瓶子行走。” 《胜鬘经》中说：“就像虫子喜欢不净之物一样，愚人贪恋身体也是如此。”等等，经典中有很多这样的论述。 第十三，由于业果不虚，所以要让身体行持善恶取舍之事。身体等等。因为身体没有实义，所以不要因为积累恶业而让自己在来世堕入可怜的境地。那么，对于眼前的身体，就像对待奴仆一样，给予适当的报酬、食物和衣服。为了长远的利益和安乐，必须积累福德。因为在轮回中，唯一的同伴就是善恶二者。其中，十善等不会成为有漏的对治，是有漏的。如《胜鬘经》中所说，是升天的原因；成为有漏的对治，是无漏解脱的原因；十恶业则完全是三恶道等一切痛苦的原因。 第二，显示未死之前也是无常，分为两部分：暂时的改变和顺便遣除疑惑。 第一，未死等等，三句半。暂时来说，未死之前，身体也是无常的。所谓“khur zho”，是指依靠母亲怀抱为生的婴儿时期；然后变成八岁的少年；然后是成熟的四十岁；超过成熟的五十岁；变成老年的六十岁，逐渐变化。 第二，如果存在
English
It is a collection of many impure things such as feces. It is extensively described in the Sutra of Entering the Womb and other scriptures. Moreover, it is the source of all sufferings such as aging and death. After death, when the body is abandoned and decomposes, it merely pollutes a small area of clean land. This is obvious, so why be attached to it? Or, it will eventually be devoured by crows, dogs, wolves, and other creatures that eat impure things. Now, no matter how much we care for it with food, clothing, and other things, it will ultimately be involuntarily taken away by the Lord of Death, the demon. Seeing this, the wise despise it, while fools, like dogs and pigs, see it as a place of attachment. Therefore, which wise person would be attached to the nature of the body and not abandon it? The Glorious Giver asked: "This body, a collection of impure things, who would respect those with superior appearance and arrogance? Those with the minds of children, like before, walk around carrying a pot full of vomit." The Sutra of Queen Srimala says: "Just as worms love impure things, so too do fools crave the body." And so on, there are many such statements in the scriptures. Thirteenth, because the results of actions are infallible, the body must be made to engage in the acceptance and rejection of good and evil. The body, etc. Because the body has no essence, one should not, by accumulating evil deeds, cause oneself to fall into a pitiable state in the future. Therefore, for the immediate body, like treating a servant, give it appropriate wages, food, and clothing. For long-term benefit and happiness, one must accumulate merit. Because in samsara, the only companions are good and evil. Among them, the ten virtues, etc., do not become antidotes to defilements, they are defiled. As stated in the Sutra of Queen Srimala, they are the cause of rebirth in higher realms; becoming antidotes to defilements, they are the cause of undefiled liberation; the ten non-virtues are entirely the cause of all sufferings such as the three lower realms. Second, showing that even before death, it is impermanent, divided into two parts: temporary changes and incidentally dispelling doubts. First, not dead, etc., three and a half lines. Temporarily, even before death, this body is impermanent. The so-called "khur zho" refers to the state of infancy, sustained by the mother's embrace; then transforming into an eight-year-old youth; then into a mature forty-year-old; surpassing maturity at fifty; becoming an old sixty-year-old, gradually changing. Second, if there is
Chinese
虽然情况看起来是这样，但因为这个完整的身体没有死亡，所以如果认为它是常恒的，那么，为什么那些暂时的状态不会前后一致呢？它们必须变化。如果承认这一点，那么就会导致年轻人变成老人，老人变成年轻人。那些暂时的状态没有形成完整的身体或集合，所以像之前所说的那样，会一直被常恒所迷惑。这就像外道认为暂时的状态是无常的，而本体和总相是常恒的。忆念：凡是死亡出现的时候，是对忆念的最好赞颂。忆念死主的可怕，怎么会让心念倾向于过失呢？这样说的。第二，讲述所依赖的物品和用具是无常的，分为两部分：享受的乐和苦的变化，以及总结。第一部分是：享受等。五欲界的众生所要依赖的，是可爱的享受的快乐，以及它耗尽所带来的痛苦，都是无常的。世间上，暂时拥有权势和财富，或者只拥有其中之一的人，总有一天会变成弱小、贫穷、困苦的人。而困苦的人也会变成拥有权势和财富的人，这在世间是显而易见的。而且，年轻力壮的时候能够享受，但年老体衰的时候，就会有无法享受的痛苦。死亡来临的时候，会有无法放下享受，无法随之而去的痛苦。以前，一只鸟叼着一块肉，被许多鸟追赶，一位比丘看到后，对欲望的执着消失了，说道：鸟叼着一块肉的时候，看到其他的鸟都围着追赶。同样，认识到欲望的过患后，应当像犀牛一样独自安住。这是在律藏中说的。忆念：就像孔雀的羽毛，被风吹散一样。那是为了耗尽而毁灭。快乐的基础也像那样。这样说的。因此，考虑到身体和享受都是无常的，没有意义，是痛苦的根源，如果能够下定决心出离，那就是快乐。还有，从那里面说：凡是顺从欲望的快乐，总是会带来痛苦。凡是战胜烦恼的快乐，总是快乐的。以及在《宝鬘论》等中有广泛的阐述。