English
O! Fourth, when is the perfect time to practice? As it says, "Late summer early autumn, and small winter spring, these two times are said to be the most excellent." Therefore, at this time, the temperature is moderate, the causes of dullness and agitation are few, and it is easy to arise manifest wisdom, which is for the sake of easy recognition. Fifth, the perfection of the Dharma to be taught is divided into two: history and the instructions corresponding to that history. First, regarding history, the "Sun and Moon Union Sutra" says, "If the history is not explained, there will be a fault of disbelief in this profound secret definitive teaching." Also, the "Longsal" says, "In order to generate certainty in the fortunate ones, the history of the lineage should be explained." How should it be explained? As it says, "The lineage is close and profound, and the source is authentic, explain it in order from Kuntuzangpo." Therefore, Dharmakaya Samantabhadra, Sambhogakaya Great Compassionate Avalokiteshvara, Nirmanakaya Padmasambhava, Queen Yeshe Tsogyal, Nyangben Tingdzin Zangpo, Tertön Jatsön Nyingpo, Trinley Lhündrub, Terdak Lingpa, Pema Dongdrub Dorje. From then on, it has been transmitted in order, and I have received all the empowerments, transmissions, instructions, and teachings from the feet of the incomparable, glorious, and holy Lama. Second, the instructions corresponding to the history are also divided into two: the empowerment that ripens the unripe, and the instructions that liberate the ripened, and here the latter is mainly taught. The latter is also divided into those of the highest capacity who attain enlightenment in this life, those of the intermediate capacity who attain enlightenment in the bardo, and those of the lowest capacity who are liberated in the realm of the Svabhavikakaya. First, the highest capacity who attain enlightenment in this life is also divided into three: the preliminary instructions that make one a suitable vessel for practicing the profound path, the main instructions that enter the path of generation and completion, and the subsequent instructions that show the way to liberation in the ultimate fruition. First, the preliminaries are also divided into common preliminaries and uncommon preliminaries. First, the common preliminaries are also divided into three: correcting the mind to generate renunciation, taking refuge as the foundation of the common vehicle, and the instructions on generating bodhicitta, the root of the Mahayana. First, correcting the mind to generate renunciation is: if it is a new teaching, the difficulty of finding leisure and endowments, dea
Chinese
死亡是无常的，轮回的过患，解脱的利益，这些都在这部根本金刚句的八品中阐述。其难解的注释是《须弥山》，更进一步的注释是《显明心要》。娘本定增桑布的请问记录，三种瑜伽的修法次第，见修行果等，依靠教证和理证的工具，将上述的观修次第逐一详细阐述，直到相续中产生各种体验为止，都要进行修习。这里，对于已经熟悉的人来说，暂时进入状态是容易的，并且会归于一个要点，因此对他们进行明确。 如果将要点浓缩成精华，那么禅定就不会产生荆棘，在寂静的地方舒适地坐着，就这样思考。这里也有三种观修方式，第一种是：《入行论》中说：“闲暇此难得，既得能成事，若我不用此，亦将复何得？”因此，现在我获得了具足十八种圆满的暇满人身宝，遇到了殊胜的佛法，被上师善知识所摄受，有修法的自由，知道修法的方法，此时必须从轮回的痛苦中解脱。为什么呢？例如，就像穷人得到了如意宝一样，在这个难得的特殊机会不努力，以后无论思考什么原因和条件，都不会再有这样的缘起聚合。所以，就像有船的时候必须过河，水、肥料、温度和湿度都具备的时候必须播种一样，在这个具足修持菩提顺缘的时候，不要贪恋今生的食物、财富、受用等世间安乐，要想着无论何时都要做一个殊胜的、究竟的、真实的佛法修行人。第二种是：修法也要像美女头上着火或者胆小的人怀里抱着蛇一样，不要被懒惰和拖延所控制，要立即去做。其中的理由是：总的来说，一切有为法都是无常的，特别是人的寿命，连一刹那都是无常的。
English
Mortality is impermanent, the faults of samsara, and the benefits of liberation are all explained in the eight chapters of this root Vajra verses. Its difficult commentary is 'Mount Meru,' and further commentary is 'Clarifying the Essence.' The records of Nyangben Tingdzin Sangpo's inquiries, the practice sequence of the three yogas, view, meditation, conduct, and result, etc., rely on the tools of scripture and reasoning to explain each of the above stages of contemplation in detail, and one must engage in meditation until various experiences arise in the mindstream. Here, for those who are already familiar, it is easy to enter the state temporarily, and it converges on one key point, so clarify these. If the key points are condensed into essence, then thorns will not arise in meditation, and one should sit comfortably in a secluded place, thinking in this way. There are also three types of contemplation here, the first is: 'Entering the Bodhisattva's Way of Life' says, 'This leisure is extremely difficult to obtain, and having obtained it, one can accomplish one's purpose. If I do not accomplish benefit with it, how will I obtain leisure again later?' Therefore, now I have obtained the precious human body with eighteen perfections of leisure and endowment, encountered the holy Dharma, been taken care of by the Lama, the virtuous friend, have the freedom to practice the Dharma, and know the method of practice. At this time, I must definitely liberate myself from the suffering of samsara. Why? For example, just as a poor person finds a wish-fulfilling jewel, if I do not strive in this rare and special opportunity, no matter what causes and conditions I think about later, such an aggregation of auspicious circumstances will not occur again. Therefore, just as one must cross the river when there is a boat, and one must sow seeds when water, fertilizer, temperature, and humidity are all available, in this time when the conditions for practicing enlightenment are perfect, do not be attached to the pleasures of this life, such as food, wealth, enjoyment, etc., but think that at any time you must be a noble, ultimate, and true Dharma practitioner. The second is: practicing the Dharma should also be like a fire on the head of a beautiful woman or a snake in the lap of a coward, do not be controlled by laziness and procrastination, but do it immediately. The reason for this is: in general, all conditioned phenomena are impermanent, especially the life of a person, which is impermanent even for a moment.
Tibetan
་ཅིང་ཡིད་བརྟན་མི་རུང་སྟེ། སྐྱེས་ཕན་ཆད་ཚེ་རིང་ཐུང་གི་ཁྱདཔར་ཅུང་ཟད་ཙམ་མ་གཏོགས་ཚེ་ཐར་དུ་ལུས་པ་གཅིག་ཀྱང་མེད་དེ། མཐར་རྒན་གཞོནབར་མའི་གོ་རིམ་ཙམ་ཡང་མ་ངེས་པར་ཐམས་ཅད་འཆི་ངེས་པ་ཅན་ཡིན་ཏེ། དེ་ཡང་སློབདཔོན་རྟ་དབྱངས་ཀྱིས། སའམ་འོན་ཏེ་མཐོ་རིས་ན། །སྐྱེས་ནས་གང་ཞིག་མ་ཤི་བ། །གལ་ ཏེ་ཁྱོད་ཀྱིས་མཐོང་བའམ། །ཐོས་སམ་འོན་ཏེ་ཐེ་ཚོམ་ཟ། །ཞེས་གསུངས་པས། དེ་ཡང་ཚེལ་སྣོན་མ་མེད་ཅིང་འགྲིབ་པ་ནི་ལྟག་ཆུ་ཆད་པའི་རྫིང་བུ་མཐིལ་རྡོལ་དང་འདྲ། འཆི་བའིརྐྱེན་ནི་ཆར་རླུང་གསེབ་ཀྱི་མར་མེ་དང་འདྲ། ཚེ་སྲོག་གིས་མི་བརྟན་ཅིང་བསླུ་བ་ནི་ཆུའི་ལྦུབ་དང་འདྲ། ནམ་འཆི་ཆ་མེད་པར་རྟག་མི་ཐུབ་པ་ནི་ཤིང་རྩེའི་བྱ་དང་འདྲ། འཆི་བ་ལ་ཇེཉེ་ཇེ་ཉེར་འགྲོ་བ་ནི་ཉི་རྒས་ཀྱི་གྲིབ་སོའམ། གསོད་སར་འཁྲིད་པའི་སེམས་ཅན་དང་འདྲ། འཆི་རྐྱེན་ནི་འདིས་བྱ་བ་མེད་དེ། ཕན་དུ་རེ་བས་ཀྱང་འཆི་བའི་རྐྱེན་བྱེད། དེས་ན་རང་ཉིདཀྱིས་ཀྱང་དགྲ་གཉེན་བར་མའི་འགྲོ་བ་དེ་ཙམ་ཞིག་ཤི་བ་མཐོང་ཐོས་སུ་གྱུར་མོད། མདོརན་རང་ཉིད་ཀྱང་ཕྱེ་མ་ལེབ་མར་མེ་དང་འཕྲད་པ་ལྟར་གཟའ་གདོང་ཐུག་ལྟ་བུའི་དོ་ནུབ་རངམི་འཆི་བའི་གདེང་མེད་དེ། ཀུན་མཁྱེན་ཆོས་རྗེས། ཚེ་འདི་མི་རྟག་འཇིམ་པའི་བུམ་པ་འདྲ། །སང་དང་འཇིག་རྟེན་ཕྱི་མའི་སྣང་བ་གཉིས། །སྔོན་ལ་གང་འབྱུང་ངེས་པ་མེད་པས་ན། །དེརིང་ཉིད་ནས་དམ་པའི་ཆོས་མཛོད་ཅིག །ཅེས་དང་། སྤྱོད་འཇུག་ལས། དེ་རིང་ཁོ་ན་མིའཆི་ཞེས། །བདེ་བར་འདུག་པ་རིགས་མ་ཡིན། །ཞེས་གསུངས་སོ། །དེས་ན་འཆི་བའི་ཚེཆོས་མིན་པ་གང་གིས་ཀྱང་མི་ཕན་ཏེ། དཔེར་ན་རང་ཉིད་ཀྱིས་བ རྩིགས་པའི་ཁང་ཁྱིམ་དང་། བསགས་པའི་ནོར་རྫས། མཛའ་བའི་གཉེན་བཤེས་གང་ཡང་རྗེས་སུ་མི་འབྲང་བར། ལསདགེ་སྡིག་གཉིས་པོ་རྗེས་སུ་འབྲང་སྟེ། རྒྱལ་པོ་ལ་གདམས་པའི་མདོ་ལས། དུས་ཀྱིས་ཉེནནས་རྒྱལ་པོ་འགྲོ་གྱུར་ན། །ལོངས་སྤྱོད་མཛའ་དང་གཉེན་བཤེས་རྗེས་མི་འབྲང་། །སྐྱེསབུ་དག་ནི་གར་གནས་གར་འགྲོ་ཡང་། །ལས་ནི་གྲིབ་མ་བཞིན་དུ་རྗེས་སུ་འབྲངས། །ཞེསདང་། སློབ་དཔོན་ཆེན་པོས། མདོར་ན་སྐྱེས་པའི་ཐ་མ་འཆི་བ་སྟེ། །འདུས་པའི་ཐ་མ་དེབཞིན་འབྲལ་བ་ཡིན། །བསགས་པ་འཛད་ཅིང་འབྱོར་བ་གུད་པའི་རྒྱུ། །ཞེས་གསུངས་པལྟར། སྐྱེས་པའི་ཐ་མ་འཆི། འདུས་པའི་ཐ་མ་འབྲལ། བསགས་པའི་ཐ་མ་འཛད། མཐོནཔོའི་ཐ་མ་ལྷུང་བ་སྟེ་དེ་བཞི་ལས་མ་འདས་པས། དེས་ན་ནད་པ་འཆི་ཁ་མ་སང་གི་སོ་མཚམསམི་བྱེད་པ་ལྟར།
Chinese
因此，不能相信（寿命），因为从出生开始，除了寿命长短的差别外，没有一个能逃脱死亡。最终，甚至连老、中、青的顺序都无法确定，一切都必定会死亡。正如导师马鸣所说：“在地上或天堂，出生后有谁没有死去？如果你见过、听说过，或者对此有所怀疑。”因此，寿命没有增加也没有减少，就像水流断绝、底部破裂的池塘一样。死亡的因缘就像暴风雨中的蜡烛。生命的不稳定和欺骗性就像水泡。无法确定何时死亡，无法永恒存在就像树梢上的鸟。越来越接近死亡就像日暮的影子，或者被带到屠宰场的牲畜。死亡的因缘不需要做什么，即使是期待有益的事情，也会成为死亡的因缘。因此，即使自己也见过、听说过那么多的敌人、朋友和中间人死去。总之，自己也像飞蛾扑火一样，像灾星相遇一样，没有把握今晚不会死去。全知法王说：“此生无常如泥土所制的瓶子，来世和后世的显现二者，无法确定哪个先到来，因此今天就要积聚神圣的法藏。”《入行论》中说：“认为今天不会死，而安乐地生活是不合理的。”因此，死亡的时候，任何非佛法的东西都无济于事。例如，自己建造的房屋，积攒的财富，亲密的亲友，都不会跟随自己，只有善恶业会跟随自己。《国王教诫经》中说：“当时间逼迫国王离去时，享乐、朋友和亲戚都不会跟随。无论人们身在何处，去向何方，业都会像影子一样跟随。”伟大的导师说：“总之，生之终结是死亡，聚之终结亦是分离，积之终结是耗尽，富饶是衰败之因。”正如所说，生之终结是死，聚之终结是离，积之终结是尽，高之终结是堕落，没有超出这四者。因此，就像病人临死前不做明天的打算一样。
English
Therefore, one cannot trust (life), because from birth onwards, apart from the difference in lifespan, no one can escape death. Ultimately, even the order of old, middle, and young cannot be determined, and everything is certain to die. As the teacher Ashvaghosa said, "On earth or in heaven, who is born and has not died? If you have seen, heard, or have doubts about it." Therefore, life neither increases nor decreases, like a pond with its water cut off and its bottom broken. The causes of death are like a candle in a storm. The instability and deceptiveness of life are like a water bubble. Unable to determine when death will come, unable to remain forever is like a bird on a treetop. Approaching closer and closer to death is like the shadow of the setting sun, or like livestock being led to the slaughterhouse. The causes of death do not require any action; even expecting beneficial things can become a cause of death. Therefore, even oneself has seen and heard of so many enemies, friends, and neutral people dying. In short, oneself is like a moth meeting a flame, like a conjunction of inauspicious stars, without the confidence of not dying tonight. The Omniscient Dharma Lord said, "This life is impermanent like a clay pot, and the appearances of the next life and the future life, it is impossible to determine which will come first, therefore, from today onwards, accumulate the sacred treasury of Dharma." The *Bodhicharyavatara* says, "It is unreasonable to think that one will not die today and live comfortably." Therefore, at the time of death, nothing other than Dharma will be of benefit. For example, the house one has built, the wealth one has accumulated, close relatives and friends, none will follow, only good and bad karma will follow. The *Advice to the King Sutra* says, "When time compels the king to depart, enjoyment, friends, and relatives will not follow. Wherever people are, wherever they go, karma will follow like a shadow." The great teacher said, "In short, the end of birth is death, the end of gathering is separation, the end of accumulation is exhaustion, and wealth is the cause of decline." As it is said, the end of birth is death, the end of gathering is separation, the end of accumulation is exhaustion, and the end of height is falling; there is nothing beyond these four. Therefore, just as a sick person on the verge of death does not make plans for tomorrow.