English
Just as before, so it will be later. Know all phenomena to be just like that. In the precious palace adorned with the four continents, Even if the appearance of a splendid land is well arranged, Once the dust-like components have disappeared and been destroyed, Look at it turning into a nature of nothingness. The body and possessions that are closely grasped, And all the appearances of this life without exception, Will become the deceptive nature of impermanence and illusion. No matter what you think about, there is no essence at all, No matter what you think about, it will not be of any benefit, So please diminish worldly thoughts and generate renunciation, From this very day, practice the sacred Dharma! This is the concluding verse. Therefore, look outward at the world that appears like this, all accumulations are impermanent and will eventually be exhausted; What appears high will be impermanent and will eventually fall low; All prosperity will be impermanent and will eventually decline; All gatherings will be impermanent and will eventually separate; All goodness will be impermanent and will eventually turn bad; All that lives will be impermanent and will eventually die, contemplate these truths, and integrate your own body, possessions, and appearances into impermanence. It is said in the Vinaya Sutra: The end of all accumulation is exhaustion, The end of all heights is falling. The end of birth is death, The end of gathering is separation. It is said in the Extensive Play Sutra: All conditioned things are of the nature of decay, Like a summer rainbow that vanishes in an instant, Or like sand on the bank of a river, Dependent on conditions and changing, extremely fragile. Therefore, it is wrong to grasp the truth of illusory appearances. No matter what appears, settle into the awareness of impermanence and lack of essence. Admonishment to generate renunciation through the impermanence of sentient beings: All beings on this earth now, Will surely disappear completely within a hundred years. All who are born will die in succession, Contemplate that your own life will also go towards death. Thus, the lifespan of Jambudvipa is uncertain, and now that fifty years have passed, life is short. All the beings that appear on the earth now, such as humans and animals, if all of them will surely die within a hundred years, without a single one remaining, then you must abandon the mind of self-grasping and permanence, and diligently practice the sacred Dharma from the depths of your heart. Furthermore, the three realms
Chinese
被六道所摄的众生，各自因业而受生，对于大和小，快乐和痛苦，善和不善，富裕和衰败，高和低等等，所有显现的好坏，寿命长的能活一个劫，最终也要死亡；短的连一刹那也没有，最终也要死亡；中间的年月等能存活，最终也要死亡。如《涅槃经》所说：一切世间法，生者必有死，合者终须离，寿命虽无数，终归于灭尽。如是，一切众生皆无常迁变，若唯我独存，常怀希望，乃是迷失正念，当思维必定会死，对任何事物都无信任，修习不执著之想。如《度迦耶谢》所说：一切有为法皆是无常，故于任何事物皆应修习不执著之想。思维多种譬喻，以显示无常：在集市、十字路口、客栈等处，如同各方之人聚集又离散的例子，应从内心深处确信聚集终将离散。为了买卖而聚集的场所，道路的十字路口，以及客栈等处，聚集的众多人们，虽然一时看起来似乎是永恒不变的，但很快就会像四面八方离散一样。现在，无论是自己、仇敌、亲友，还是中等的众生，聚集在一个地方，或者看到聚集在一起，都要思维一切都是无常的。自己的父母、亲戚、朋友、师长、同伴等等，无论在哪里相聚，在相聚期间，不要互相争斗，不要互相伤害，不要说恶语，不要谩骂，这样离别时才不会后悔。甚至同乘一条船，也要抱着离别的念头，不要争斗，要心怀喜悦。更何况自己一生中，聚集在一个房子里的父母、夫妻、牲畜、狗、用具等等，想想看，在那个时候，似乎一切都是永恒不变的，所以执着，争斗，辩论，但现在在哪里呢？一个也没有，有的死了，有的走了，有的聚在一起，看看有的离散了。因此，无论住在哪里，和谁交往，做什么，都要有离别的念头。
English
All sentient beings gathered by the six realms, each taking a body according to their karma, regarding the appearance of good and bad in things like large and small, happiness and suffering, good and bad, prosperity and decline, high and low, etc., those with long lives may last for an eon, but eventually they will die; those with short lives may not even last a moment, but eventually they will die; those in between, lasting for years, months, days, etc., will eventually die. As it is said in the Nirvana Sutra: 'All worldly phenomena, if there is birth, there is death; if there is gathering, there is separation; even if life lasts countless years, it will eventually come to an end.' Thus, all sentient beings are impermanent and changing. If one hopes that only oneself will remain permanent, it is a loss of mindfulness. One should think that death is certain, have no trust in anything, and cultivate the thought of non-attachment. As it is said in the Ada Kayeshe: 'All conditioned phenomena are impermanent, therefore one should cultivate the thought of non-attachment to anything.' Contemplate various examples to show impermanence: In marketplaces, crossroads, inns, and other places, like the example of people from all directions gathering and dispersing, one should sincerely contemplate from the heart that gathering will inevitably lead to separation. In places where many gather for buying and selling, at crossroads, and in inns, all the many people who gather, although they may seem permanent for a while, will quickly disperse in different directions. Now, whether it is oneself, enemies, friends, or intermediate beings, gathered in one place, or seeing them gathered together, one should contemplate that everything is impermanent. One's parents, relatives, friends, teachers, companions, etc., wherever they gather, during the time they are together, they should not fight with each other, harm each other, speak evil words, or scold each other, so that there will be no regrets when they separate. Even when on the same boat, one should have the thought of separation and not fight, but be joyful. Let alone others, think about one's own parents, spouse, livestock, dogs, utensils, etc., who have gathered in one house in the early part of life. At that time, it seems that everything is permanent, so one clings to them, fights, and argues, but where are they now? None of them are together, some have died, some have left, some have gathered, and look at some who have separated. Therefore, wherever you live, whoever you associate with, whatever you do, have the thought of separation.
Tibetan
འབའ་ཞིག་ཡིད་ལ་བཞག་ལ། སུ་དང་ཡང་མི་འཐབ། མི་འཚེ། བཟོས་བླང་བ་ལ་འབད་པར་བྱའོ། །མི་རྟག་པའི་ཚོམས་ལས། འདུས་པ་ཐམས་ཅད་འབྲལ་བས་ན། །གང་ལའང་ཡིད་བརྟན་མི་རུང་བས། །སྐྱེ་བོ་རྣམས་དང་བདག་ཉིད་ལ། །ཞེན་ཅིང་ཆགས་པ་མེད་པར་བྱ། །ཞེས་སོ། །གཞན་ཡང་། ལོངས་སྤྱོད་འབྱོར་པ་ཕུན་ཚོགས་དང་ལྡན་པའི། །གྲོང་རྣམས་སྟོངས་ཤིང་མེད་པར་གྱུར་པའི་དཔེས། །བསགས་པ་འཛད་ཅེས་ནོར་རྣམས་གང་ལ་ཡང་། །མི་རྟག་སྙིང་པོ་མེད་པས་མ་ཆགས་བྱ། །རང་གི་ཚེ་སྟོད་དང་། བར་དང་། དེའི་གོང་ནས་སྟོངས་པའི་གྲོང་རྙིང་པ་དག་ལ་བསམས་ནས། འདི་དག་ནའང་སྔོན་འབྱོར་པ་དང་བདེ་བ་དང་སྐྱིད་ཅིང་ཉམས་དགའ་བའི་ལོངས་སྤྱོད་ཡོད་ཀྱང་། མཐར་འདི་ལྟར་གྱུར། བདག་གི་ནོར་དང་ཁང་པ་དང་རྫས་ཀྱང་འདི་ལས་མ་འདས། གཞན་ཡང་འདི་ལས་མ་འདས་པས་བདག་གི་ནོར་དང་རྫས་རྣམས་ཀྱང་འདོར་བས། བདག་གིས་འདི་འདོར། འདིས་བདག་འདོར་བས། འདི་དག་རང་དབང་ཡོད་རིང་ལ་ཆོས་ཕྱོགས་སུ་གཏང་བར་བྱའོ། །ཆོས་ལ་བཏང་བས་ཐར་པ་འགྲུབ་ངེས་སྙམ་དུ་ བསམས་ལ་ལོངས་སྤྱོད་གཡོ་བ་སྙིང་པོ་མེད་པ་ལས་སྙིང་པོ་བླང་བར་བྱ་སྟེ། སྤྱོད་འཇུག་ལས། ཐམས་ཅད་གཏོང་བར་ཆབས་གཅིག་ལ། །སེམས་ཅན་རྣམས་ལ་བཏང་བ་མཆོག །ཐམས་ཅད་བཏང་བས་མྱ་ངན་འདའ། །བདག་བློ་མྱ་ངན་འདས་པ་བསྒྲུབ། །ཅེས་སོ། །དེའང་ནོར་རྫས་གང་ལའང་སྤྱད་དབང་མེད་པ་ཡོང་བས་ད་ལྟ་སྤྱོད་དབང་ཡོད་དུས་དགེ་བ་ལ་རང་གིས་བཏང་ན་དགེ་བ་ཆེར་འཐོབ་ཀྱི་ཤི་དུས་གཞན་ལ་ཁ་ཆེམས་བཞག་པའི་ལུགས་བཞིན་བསྒྲུབས་ཀྱང་ཕན་པ་ཆུང་ལ། མལ་གྱི་མཐའ་མར་ལྷུང་དུས་རང་གི་རྫས་ལ་གཞན་གྱིས་བགོ་བཤའ་མི་འཆམ་པ་ནི་སྡིག་པའི་རྩ་བར་གྱུར་པ་ཡིན་ནོ། །དེས་ན་རབ་ཏུ་བྱུང་ནས་ཆོས་ལ་སེམས་པ་རྣམས་ཀྱིས་ཆོས་ཀྱི་ཐོག་མར་རང་སེམས་འདོད་པ་ཆུང་བ་ལ་བསླབ་དགོས་ཏེ། སྔོན་གྱི་སློབ་དཔོན་མཁས་གྲུབ་དག་གི་གསུང་ལས། འདོད་པ་ཆུང་ན་འཕགས་པའི་རིགས་ཡིན་ཞིང་། །འདོད་པ་ཟད་ན་འཕགས་པ་དངོས་ཡིན་པས། །རྟག་ཏུ་འདོད་པ་ཆུང་ལ་བསླབ་པར་བྱ། །ཞེས་པ་བཞིན་ནོ། །འགྱུར་ཞིང་མི་རྟག་པས་ཀྱང་སྐྱོ་ཤས་བསྐྱེད་པར་གདམས་པ་ནི། མཐོ་རིས་གྲོང་གི་འབྱོར་པས་མངོན་མཐོ་བ། །ཤི་བའི་འོག་ཏུ་ངན་འགྲོར་ལྟུང་བའི་དཔེས། །འབྱོར་ཚེ་དྲེགས་པས་སྙེམས་པ་མེད་པར་མཛོད། །ལྷའི་བདེ་བ་ལ་སྤྱད་ནས་དམྱལ་བར་ལྟུང་བ་དང་། འཁོར་ལོས་སྒྱུར་བ་ཐོབ་ནས་ཡང་ བྲན་དུ་སྐྱེ་བ་དང་། ལྷ་མིའི་དགའ་བ་ཐོབ་ནས་ངན་སོང་དུ་ལྟུང་བ་ལ་སོགས་པ་བསམས་ཏེ།
Chinese
仅仅放在心上，不与任何人争斗，不伤害，努力获取有益之物。从无常的章节中：一切聚合终将分离，因此，对任何事物都不可信任。对于众生和自己，不要执着和贪恋。如是说。另外，拥有圆满丰盛的享受和财富的城市，以其毁灭和消失为例，积聚终将耗尽，因此不要执着于任何无常且无意义的财物。想想自己生命的前期、中期，以及更早时候荒废的旧村庄。即使在这些地方，过去也曾有过财富、安乐、快乐和令人愉悦的享受，但最终都变成了这样。我的财富、房屋和物品也不会超出这个范围。此外，由于不会超出这个范围，我的财富和物品也将被抛弃。我抛弃它们，它们抛弃我。因此，在拥有自主权的时候，应该把它们用于佛法方面。想着通过用于佛法一定能获得解脱，从无意义的动荡享乐中获取精华。入行论中说：同时舍弃一切，布施给众生是最好的。舍弃一切就能超越痛苦，我的智慧要努力超越痛苦。如是说。因为无论什么财物都将失去使用权，所以现在拥有使用权的时候，自己用于善事，就能获得更大的善报。如果像临终时立遗嘱那样去做，效果就很小。当倒在床边的时候，别人对自己的财物分配不一致，就会成为罪恶的根源。因此，出家并专注于佛法的人，在佛法的开始，必须学习减少自己的欲望。正如古代的智者和成就者所说：欲望小就是圣者的种姓，欲望灭尽就是真正的圣者，所以要经常学习减少欲望。通过变化和无常，也要生起厌离心，这是教诲：以上界天城的财富而显赫，以死后堕入恶道为例，拥有财富时不要傲慢自大。享用天人的快乐后堕入地狱，获得转轮王的地位后又转生为奴隶，获得天人的喜悦后堕入恶道等等，要这样思维。
English
Keep it solely in mind, do not fight with anyone, do not harm, strive to acquire beneficial things. From the chapter on impermanence: Since all gatherings will eventually separate, therefore, one should not trust anything. Towards beings and oneself, be without attachment and clinging. Thus it is said. Furthermore, like the example of cities possessing perfect and abundant enjoyment and wealth becoming desolate and nonexistent, accumulation will eventually be exhausted, therefore do not cling to any impermanent and meaningless possessions. Think about the early, middle, and earlier times of your own life, and the old abandoned villages. Even in these places, there used to be wealth, comfort, happiness, and delightful enjoyments, but eventually they became like this. My wealth, houses, and possessions will not exceed this either. Moreover, since it will not exceed this, my wealth and possessions will also be abandoned. I abandon them, and they abandon me. Therefore, while having autonomy, one should dedicate them to the Dharma. Thinking that liberation will definitely be attained by dedicating to the Dharma, extract the essence from meaningless fleeting pleasures. As it is said in the Bodhisattvacaryāvatāra: Simultaneously abandoning everything, giving to sentient beings is the best. By abandoning everything, one transcends suffering, my wisdom should strive to transcend suffering. Thus it is said. Because one will lose the right to use any possessions, therefore, now while having the right to use, if one uses it for virtuous deeds, one will gain greater merit. If one does it like making a will at the time of death, the effect will be small. When falling at the edge of the bed, disagreements among others about the distribution of one's possessions become the root of sin. Therefore, those who have renounced and are focused on the Dharma, at the beginning of the Dharma, must train in reducing their desires. As the wise and accomplished masters of the past said: Having few desires is the lineage of the noble ones, the exhaustion of desires is the actual noble one, so one should always train in having few desires. Through change and impermanence, one should also generate renunciation, this is the instruction: Being prominent with the wealth of the heavenly city, as an example of falling into the lower realms after death, do not be arrogant and conceited when possessing wealth. After enjoying the pleasures of the gods, falling into hell, after obtaining the status of a universal monarch, being reborn as a slave again, after obtaining the joy of gods and humans, falling into the lower realms, and so on, think in this way.