---
title: "菩提道次第廣論 · 念死無常"
description: "菩提道次第廣論是藏传佛教格鲁派创始人宗喀巴大师所著的佛教经典著作，由法尊法师译为汉文。该书成书于15世纪初，系统阐述了从凡夫到成佛的完整修行次第，融合了显密教法。内容涵盖下士道、中士道、上士道三主要道，详细指导修行者循序渐进地修习佛法。作为藏传佛教最重要的论典之一，菩提道次第廣論奠定了格鲁派教义基础，在佛教史上具有崇高地位，被誉为\"雪域佛教百科全书\"，对汉藏佛教交流产生了深远影响。"
url: "https://rushiwowen.co/en/r/cm983se3b084sjo0v4d821pod"
---

第二、正取心要分三：一、於共下士道次修心，二、於共中士道次修心，三、於上士夫道次修心。初中分三：一、正修下士意樂，二、發此意樂之量，三、除遣此中邪執。初中分二：一、發生希求後世之心，二、依止後世安樂方便。初中分二：一、思惟此世不能久住憶念必死，二、思惟後世當生何趣二趣苦樂。初中分四：一、未修念死所有過患，二、修習勝利，三、當發何等念死之心，四、修念死理。今初

> Second, taking the essence of the path has three parts: 1) training the mind in the stages shared with the person of lesser capacity, 2) training the mind in the stages shared with the person of medium capacity, and 3) training the mind in the stages of the person of great capacity. The first has three parts: 1) actually cultivating the lesser capacity's motivation, 2) the measure of having generated this motivation, and 3) dispelling misconceptions about it. The first has two parts: 1) generating the wish for future lives, and 2) the methods for securing happiness in future lives. The first has two parts: 1) reflecting that this life cannot last long and remembering that death is certain, and 2) reflecting on what realm one will be born into in the next life and the suffering and happiness of the two realms. The first has four parts: 1) the faults of not cultivating mindfulness of death, 2) the benefits of cultivating it, 3) what kind of mindfulness of death to develop, and 4) how to cultivate mindfulness of death. Now the first.

如是於其有暇身時，取心藏中有四顛倒，於諸無常執為常倒，即是第一損害之門。其中有二，謂粗及細。於其粗劣死無常中，分別不死是損害門。此復僅念今後邊際定當有死，雖皆共有，然日日中，乃至臨終，皆起是念：今日不死。今亦不死，其心終執不死方面。若不作意此執對治，被如是心之所蓋覆，便起久住現法之心。於此時中，謂須如是如是眾事，數數思惟，唯於現法除苦引樂所有方便，不生觀察後世、解脫、一切智等大義之心，故不令起趣法之意。設有時趣聞、思、修等，然亦唯為現法利故，令所修善勢力微弱。復與惡行罪犯相屬而轉，故未糅雜惡趣因者，極為希貴。

> When you have this precious human life, the four distortions in the very core of your mind cause great harm. The first of these is mistaking impermanence for permanence. This distortion has two levels: coarse and subtle. At the coarse level, it means ignoring the reality of death. Thinking "I will not die" is the doorway to harm. Of course, everyone knows that death will eventually come. Yet day after day, right up until the end, we keep thinking, "I won't die today. I won't die yet." Our minds remain fixed on the idea that we will not die. If you do not consciously counteract this mindset, it covers over your awareness. Then you start to believe you will live for a very long time. Caught up in this, you constantly think about all the things you need in this life. You focus only on ways to avoid pain and find pleasure right now. You never think about the greater purpose of future lives, liberation, or full enlightenment. So the intention to practice the Dharma never arises. Even if you sometimes listen to teachings, reflect on them, or meditate, you do it only for benefits in this life. This makes whatever virtue you cultivate weak and powerless. It gets mixed up with negative actions and broken commitments. So it is extremely rare to find someone whose practice is not tainted by the causes of rebirth in lower realms.

設能緣慮後世而修，然不能遮後時漸修延緩懈怠，遂以睡眠、惛沈、雜言、飲食等事，散耗時日，故不能發廣大精勤，如理修行。如是由希身命久住所欺誑故，遂於利養恭敬等上，起猛利貪。於此障礙，或疑作礙，起猛利瞋。於彼過患蒙昧愚癡。由利等故，引起猛利我慢、嫉等諸大煩惱及隨煩惱如瀑流轉。復由此故，於日日中漸令增長，諸有勝勢，能引惡趣猛利大苦，身語意攝十種惡行無間隨近，謗正法等諸不善業。又令漸棄能治彼等善妙宣說甘露正法，斷增上生及决定勝。所有命根遭死壞已，為諸惡業引導，令赴苦痛粗猛、炎燒非愛諸惡趣處。何有過此暴惡之門？《四百論》亦云：「若有三世主，自死無教者，彼若安然睡，豈有暴於此？」《入行論》亦云：「須棄一切走，我未如是知，為親非親故，作種種罪惡。」

> Even if you are able to practice with thoughts directed toward future lives, you cannot prevent the gradual slowing of your practice over time, which leads to laziness. So you waste your days on sleep, dullness, idle talk, food and drink, and so on. Because of this, you cannot rouse great diligence and practice in accordance with the teachings. Deceived by the hope of living a long life, you develop fierce greed for gain and respect. When something obstructs these, or you suspect it will, you develop fierce anger. You are blindly ignorant of their faults. Because of gain and the rest, fierce pride, envy, and other major and minor afflictions surge through you like a rushing torrent. Day by day, these grow stronger and more powerful, able to drag you into the fierce great suffering of the lower realms—the ten unwholesome actions of body, speech, and mind, the five heinous crimes, and the abandonment of the true Dharma, along with other negative deeds. They also cause you to gradually abandon the excellent, well-taught nectar of the true Dharma that could remedy all this, cutting you off from higher rebirth and definite goodness. Once your life force is destroyed by death, your negative karma leads you into the miserable, violent, burning, and undesirable lower realms. What gateway to ruin could be worse than this? The Four Hundred Verses also says: "If the Lord of the Three Realms, death itself, cannot be instructed, and you still sleep peacefully—what could be more reckless than this?" The Bodhisattva's Way of Life also says: "I must abandon everything and go, yet I did not know this, and for the sake of friends and strangers I committed all kinds of evil."

第二、修習之勝利者。

> Second, the benefits of practicing this.

謂若真起隨念死心，譬如决斷今明定死，則於正法稍知之士，由見親屬及財物等不可共往，多能任運遮彼貪愛，由施等門樂取堅實。如是若見為求利敬及名稱等世間法故，一切劬勞皆如扇揚諸空穀壳，全無心實，是欺誑處，便能遮止諸罪惡行。由其恆常殷重精進，修集歸依及淨戒等諸微妙業，遂於無堅身等諸事取勝堅實。由是自能昇勝妙位，亦能於此導諸眾生，更有何事義大於此？是故經以多喻讚美，《大般湼槃經》云：「一切耕種之中，秋實第一；一切跡中，象跡第一；一切想中，無常死想是為第一，由是諸想能除三界一切貪欲無明我慢。」如是又以是能頓摧一切煩惱惡行大椎，是能轉趣頓辦一切勝妙大門，如是等喻而為讚美。《集法句》中亦云：「應達此身如瓦器，如是知法等陽燄，魔花刃劍於此折，能趣死王無見位。」又云：「如見衰老及病苦，并見心離而死亡，勇士能斷如牢家，世庸豈能遠離欲？」總之能修士夫義時，唯是得此殊勝暇身期中，我等多是久住惡趣，設有少時暫來善趣，亦多生於無暇之處。其中難獲修法之時。縱得一次堪修之身，然未如理修正法者，是由遇此且不死心。故心執取不死方面，是為一切衰損之門。其能治此憶念死者，即是一切圓滿之門。故不應執此是無餘深法可修習者之所修持，及不應執，雖是應修，然是最初，僅應略修，非是堪為恆所修持。應於初中後三須此之理，由其至心發起定解而正修習。

> If you truly develop the thought of death, as if you have decided, "I will definitely die today or tomorrow," then anyone who has even a slight understanding of the Dharma will naturally be able to hold back their attachment and greed when they see that relatives and possessions cannot go with them. They will happily take up what is solid and lasting through generosity and other such practices. In the same way, when you see that all the hard work people do to gain profit, respect, fame, and other worldly things is like winnowing empty grain husks—completely hollow, a place of deception—you will be able to stop all your harmful actions. Through constant, earnest diligence, you gather the subtle and excellent karma of taking refuge and keeping pure precepts, and so you extract something truly solid from this body and life that has no real solidity. In this way, you can raise yourself to a superior and wonderful state, and you can also guide other beings to it. What could possibly be more meaningful than this? That is why the scriptures praise this with many comparisons. The Mahāparinirvāṇa Sūtra says: "Among all forms of farming, the autumn harvest is best. Among all footprints, the elephant's is best. Among all thoughts, the thought of impermanence and death is best, because this thought can remove all greed, ignorance, and pride throughout the three realms." In this way, it is praised with comparisons like: it is a great hammer that can instantly smash all afflictions and harmful actions; it is a great door that can swiftly turn you toward accomplishing everything excellent and wonderful. The Collection of Dharmic Verses also says: "You should understand this body is like a clay pot. Know all things are like a mirage. Here Māra's flowers and swords are broken. You can go where the King of Death cannot see." It also says: "Seeing old age and the suffering of sickness, and seeing the mind depart at death—the brave one can break free like escaping a prison. How can ordinary worldly people ever escape desire?" In short, the time when we can practice what truly benefits us is only during this precious human life with its freedoms and opportunities. Most of us spend long ages in the lower realms. Even if we briefly come to a fortunate realm, we are mostly born in places without the leisure to practice. It is hard to find a time when we can practice the Dharma. And even if we once gain a body capable of practice, if we do not practice the true Dharma properly, it is because we have met with the thought that we will not die. So the mind that clings to the idea "I will not die" is the door to all ruin. The remedy for this—remembering death—is the door to all that is complete and perfect. Therefore, you should not think this practice is only for those who have no deeper teachings left to practice. Nor should you think that even if it should be practiced, it is only for beginners, that it needs only a little effort, and that it is not something to practice continuously. You should understand with deep conviction, from the heart, why it is needed at the beginning, in the middle, and at the end—and practice it properly.

第三、當發何等念死之心者。

> Third, what kind of mindset for contemplating death should we develop?

若由堅著諸親屬等增上力故，恐與彼離起怖畏者，乃是於道全未修習畏死之理，此中非是令發彼心。若爾者何？謂由惑業增上所受一切之身，皆定不能超出於死，故於彼事雖生怖懼，暫無能遮。為後當來世間義故，未能滅除諸惡趣因，未能成辦增上生因、决定勝因，即便沒亡而應恐怖。若於此事思惟怖畏，則於此等有可修作能令臨終無所怖畏，若未成辦如是諸義，總之不能脫離生死，特當墮落諸惡趣故，深生畏懼，臨終悔惱。《本生論》云：「雖勵不能住，何事不可醫？能作諸怖畏，其中有何益？如是若觀世法性，諸人作罪當憂悔，又未善作諸妙業，恐於後法起諸苦。臨終畏懼而蒙昧，若何能令我意悔，我未憶作如是事，復善修作白淨業，安住正法誰畏死？」《四百論》中亦云：「思念我必死，若誰有决定，此棄怖畏故，豈畏於死主？」故若數數思惟無常，念身、受用定當速離，則能遮遣希望不離彼等愛著，由離此等所引憂惱增上力故，怖畏死沒皆不得生。

> When fear of death arises from a strong attachment to relatives and loved ones—fear of being separated from them—this shows that one has not practiced the teachings on death at all. This passage is not telling us to arouse that kind of fear. What, then, should we fear? Since every body we receive through the power of delusion and karma is certain to meet death, fear of that fact alone cannot prevent it. But we should feel fear at the thought: "Because I have not yet removed the causes of rebirth in the lower realms for the sake of future lives, and have not yet accomplished the causes for a higher rebirth or the definite excellent cause, I may die at any moment." If we reflect on this with fear, then through such reflection we can practice in a way that frees us from fear at the time of death. But if we have not accomplished these aims, we will be unable to escape the cycle of birth and death, and especially we will fall into the lower realms. Therefore we should give rise to deep fear and regret at the time of death. As the Jātaka Commentary says: "Though we strive, we cannot remain—what can we do that cannot be healed? What benefit is there in fear? If we contemplate the nature of worldly things, people who commit wrongs should feel regret, and since they have not done good deeds, they will face suffering in future lives. At death, frightened and confused—whatever can make me regret? If I do not recall having done such things, and have practiced pure and virtuous actions, dwelling in the true Dharma, who fears death?" The Four Hundred Verses also says: "If one thinks, 'I must die,' and is certain of this, one abandons fear—so who would fear the Lord of Death?" Therefore, by repeatedly contemplating impermanence and remembering that our body and possessions will surely leave us soon, we can eliminate our hopes and attachments that wish not to be separated from them. When the power of grief driven by these attachments is removed, fear of death cannot arise.

第四、如何修念死者。

> Fourth, how to practice mindfulness of death.

謂應由於三種根本、九種因相、三種决斷門中修習。此中有三：一、思决定死，二、思惟死無定期，三、思惟死時除法而外，餘皆無益。

> This should be cultivated through three fundamentals, nine causal aspects, and three decisive understandings. Among these there are three: first, reflecting on the certainty of death; second, reflecting that the time of death is uncertain; third, reflecting that at the time of death, nothing is of benefit except the Dharma.

初中分三。思惟死主决定當來，此復無緣能令却退者，謂任受生何等之身，定皆有死。《無常集》云：「若佛若獨覺，若諸佛聲聞，尚須捨此身，何况諸庸夫！」任住何境，其死定至者，即彼中云：「住於何處死不入，如是方所定非有，空中非有海中無，亦非可住諸山間。」前後時中諸有情類，終為死摧等無差別，即如彼云：「盡其已生及當生，悉捨此身而他往，智者達此悉滅壞，當住正法决定行。」於其死主逃不能脫，非以咒等而能退止，如《教授勝光大王經》云：「譬如若有四大山王，堅硬隱固成就堅實，不壞不裂無諸隕損，至極堅強純一實密。觸天磨地從四方來，研磨一切草木本幹及諸枝葉，并研一切有情有命諸有生者，非是速走易得逃脫，或以力退，或以財退，或以諸物及咒藥等易於退却。大王，如是此四極大怖畏來時，亦非於此速走能逃，或以力退，或以財退，或以諸物及咒藥等易於退却。何等為四？謂老、病、死、衰。大王，老壞強壯，病壞無疾，衰壞一切圓滿豐饒，死壞命根。從此等中，非是速走易得逃脫，或以力退，或以財退，或以諸物及咒藥等易於靜息。」迦摩巴云：「現須畏死，臨終則須無所恐懼。我等反此，現在無畏，至臨終時，用爪抓胸。」

> The third section has three parts. First, reflect that the Lord of Death will definitely come, and nothing can turn him back. Whatever kind of body you are born into, you will certainly die. The Collection on Impermanence says: "Even Buddhas, Pratyekabuddhas, and the hearers of the Buddhas must still abandon this body—how much more so ordinary people!" As for the certainty that death will arrive wherever you dwell, that same text says: "There is no place where death does not enter. No such location exists—not in the sky, not in the ocean, nor among the mountains." At all times, all sentient beings are ultimately crushed by death without any difference. As that text says: "All those already born and yet to be born will abandon this body and go elsewhere. The wise understand that all this will be destroyed, and so they firmly abide in the Dharma." There is no escaping the Lord of Death; he cannot be turned back by mantras or anything else. As the Sutra Spoken to King Superior Light says: "Suppose there were four great mountain kings—solid, firm, stable, and unbreakable, without cracks or damage, utterly hard and completely dense. Touching the sky and grinding the earth, they come from the four directions, crushing all grasses, trees, trunks, branches, and leaves, and crushing all living beings with breath and life. There is no easy escape by running fast, no turning them back by force, by wealth, by various objects, or by mantras and medicines. Great King, just so, when these four great fears arrive, there is no easy escape by running fast, no turning them back by force, by wealth, by various objects, or by mantras and medicines. What are the four? They are aging, sickness, death, and decline. Great King, aging destroys youth, sickness destroys health, decline destroys all fullness and abundance, and death destroys the root of life. From these, there is no easy escape by running fast, no turning them back by force, by wealth, by various objects, or by mantras and medicines." Kamaba said: "Now we must fear death; at the time of dying, we must be without fear. We are the opposite: now we are fearless, and when death comes, we claw at our chests with our nails."

思惟壽無可添，無間有減者。如《入胎經》云：「若於現在善能守護，長至百年或暫存活。」極久邊際僅有爾許，縱能至彼，然其中間壽盡極速。謂月盡其年，日盡其月，其日亦為晝夜盡銷，此等復為上午等時而漸銷盡，故其壽命總量短少。此復現見多已先盡，所餘壽量，雖剎那許亦無可添，然其損減，則遍晝夜無間有故。《入行論》云：「晝夜無暫停，此壽恆損減，亦無餘可添，我何能不死？」此復應從眾多喻門而正思惟。謂如織布，雖織一次僅去一縷，然能速疾完畢所織。為宰殺故，如牽所殺羊等步步移時，漸近於死。又如江河猛急奔流，或如險岩垂注瀑布，如是壽量，亦當速盡。又如牧童持杖驅逐，令諸畜類無自主力而赴其所，其老、病等，亦令無自在引至死前。此諸道理，應由多門而勤修習。如《集法句》云：「譬如舒經織，隨所入緯線，速窮緯邊際，諸人命亦爾。如諸定被殺，隨其步步行，速至殺者前，諸人命亦爾。猶如瀑流水，流去無能返，如是人壽去，亦定不回還。艱勞及短促，此復有諸苦，唯速疾壞滅，如以杖畫水，如牧執杖驅，諸畜還其處。如是以老病，催人到死前。」如傳說大覺𡁮行至水岸，謂「水淅淅流，此於修無常極為便利。」說已而修。《大遊戲經》亦以多喻宣說：「三有無常如秋雲，眾生生死等觀戲，眾生壽行如空電，猶崖瀑布速疾行。」又如說云：「若有略能向內思者，一切外物，無一不為顯示無常。」故於眾事皆應例思。若數數思能引定解。若略思惟，便言不生，實無利益。如迦摩巴云：「說思已未生，汝何時思？晝日散逸，夜則惛睡，莫說妄語。」非但壽邊為死所壞，而趣他世，即於中間行、住、臥三，隨作何事，全無不減壽量之時。首從入胎，即無剎那而能安住，唯是趣向他世而行，故於中間生存之際，悉被老、病使者所牽，唯為死故導令前行。故不應計於存活際，不趣後世安住歡喜，譬如從諸高峯墮時，未至地前空墜之際，不應歡樂。此亦如《四百頌釋》引經說云：「人中勇識如初夜，安住世間胎胞中，彼從此後日日中，全無暫息趣死前。」《破四倒論》亦云：「如從險峯墮地壞，豈於此空受安樂？從生為死常奔馳，有情於中豈得樂？」此等是顯决定速死。

> Reflecting that life cannot be extended, and that it decreases without pause. As the Sutra on Entering the Womb says: "If in the present one guards oneself well, one may live to a hundred years, or merely survive for a while." The utmost limit is only that much. Even if one could reach it, still in the meantime life is exhausted extremely swiftly. Months exhaust the year, days exhaust the month, and the days too are consumed by day and night, and these again are gradually consumed by the hours of morning and so on. Thus the total measure of one's life is short. Moreover, it is directly observed that much of it is already exhausted first. Though one's remaining lifespan cannot be extended even by a moment, its diminishment occurs throughout day and night without interruption. The Bodhisattva's Way of Life says: "Day and night without pause, this life constantly diminishes, and there is nothing more to add—how can I not die?" Again, one should properly reflect through many similes. For instance, like weaving cloth: though each pass of the shuttle removes only a single thread, it can swiftly finish the weaving. For the sake of slaughter, like leading a sheep and others to be killed, at each step it draws closer to death. Again, like a great river rushing swiftly, or like a waterfall pouring down a steep cliff—just so, the measure of life swiftly comes to an end. Again, like a cowherd driving his animals with a staff, giving them no independence as they go to their destination, so too old age, sickness, and so on, drive one without freedom before death. These principles should be diligently cultivated through many approaches. As the Collector of Dharmic Verses says: "Just as when weaving stretched-out thread, whatever weft thread is inserted swiftly reaches the end of the weft—so too is the life of people. Just as one being led to execution, at each step swiftly arrives before the killer—so too is the life of people. Like a rushing waterfall, flowing away with no ability to return—so too does human life depart, and certainly does not come back. Full of hardship and brief, and further having many sufferings, it only swiftly perishes, like drawing a line in water with a staff. Like a herdsman driving with a staff, the animals return to their place. Thus with old age and sickness, people are hurried before death." It is said that the Great Awakened One, when walking to the water's edge, said: "The water flows rippling—this is extremely helpful for cultivating impermanence." Having said this, he cultivated it. The Sutra of the Great Play likewise proclaims with many similes: "The three realms are impermanent like autumn clouds, the births and deaths of beings are like watching a play, the life-course of beings is like lightning in the sky, like a waterfall on a cliff swiftly moving." Again, as it is said: "If one can briefly turn inward and reflect, there is nothing in all external things that does not display impermanence." Therefore one should reflect in this way on all matters. If one reflects again and again, it can bring forth definite understanding. If one reflects only briefly and then says it does not arise, there is truly no benefit. As Kamapa said: "You say that after reflecting it has not arisen—when do you ever reflect? By day you are distracted, by night you sleep heavily. Do not tell lies." Not only is the end of life destroyed by death and goes to another world—even in between, whether walking, standing, or lying down, whatever one does, there is never a time when the measure of life is not diminishing. From the very first moment of entering the womb, there is not a single moment of stable abiding; one is only moving toward the next world. Therefore, during the interval of survival, one is entirely led by the messengers of old age and sickness, driven forward solely toward death. Thus one should not think that while alive one abides happily without heading to the next life—just as when falling from a high peak, before reaching the ground, while falling through space, one should not rejoice. This too, as the Commentary on the Four Hundred Verses quotes from a sutra: "The heroic one among humans, like the first watch of night, abides in the womb in the world; from that time onward, day by day, without any pause at all, he rushes toward death." The Treatise Refuting the Four Inversions also says: "Like falling from a dangerous peak to be shattered on the ground—how could one enjoy pleasure in the space between? From birth, constantly racing toward death—how could beings find joy in this?" These show with certainty that death comes swiftly.

思於生時亦無閒暇修行妙法，决定死者。謂縱能至如前所說爾許長邊，然亦不應執為有暇。謂無義中，先已耗去眾多壽量，於所餘存，亦由睡眠分半度遷。又因散亂徒銷非一，少壯遷謝至衰耄時，身心力退，雖欲行法，然亦無有勤修之力，故能修法時實為少許。《入胎經》云：「此中半數為睡覆蓋，十年頑稚，念年衰老，愁嘆苦憂及諸恚惱亦能斷滅，從身所生多百疾病，其類非一亦能斷滅。」《破四倒論》亦云：「此諸人壽極久僅百歲，此復初頑後老徒銷耗，睡病等摧令無可修時，住樂人中眾生壽餘幾。」伽喀巴亦云：「六十年中，除去身腹睡眠疾病，餘能修法，尚無五載。」如是現法一切圓滿，於臨死時，唯成念境，如醒覺後，念一夢中所受安樂。

> Even during life, there is no leisure to practice the wonderful Dharma, and death is certain. Even if one could live as long as previously described, one should not consider oneself to have leisure. Much of one's lifespan has already been wasted on meaningless things, and of what remains, half is spent in sleep. Scattered attention also wastes no small amount. Youth fades and old age arrives; when body and mind weaken, even if one wishes to practice the Dharma, one no longer has the strength to strive. So the time actually available for practice is truly very little. The Sutra on Entering the Womb says: "Half of it is covered by sleep, ten years are spent in childish ignorance, and later years in aging. Sorrow, lamentation, suffering, worry, and all kinds of anger and distress can also destroy it. The many hundreds of illnesses born from the body, of no single kind, can also destroy it." The Treatise on Destroying the Four Inversions also says: "The lifespan of these people is extremely long at only a hundred years; even this is wasted first in childishness and later in old age. Sleep, illness, and the like crush it, leaving no time for practice. Among beings dwelling in the realm of pleasure, how much lifespan remains?" Gakgaba also said: "In sixty years, after subtracting sleep, illness, and time for eating and bodily needs, there is not even five years left for practicing the Dharma." Thus, all the perfections of this present life become mere objects of memory at the time of death, like remembering the pleasures experienced in a dream after waking up.

若死怨敵定當到來，無能遮止，何故愛著現法欺誑。如是思已，多起誓願，决斷必須修行正法。如《本生論》所說而思，「嗟呼世間惑，匪堅不可喜，此姑姆達會，亦當成念境。眾生住於如是性，眾生無畏極希有，死主自斷一切道，全無怖懼歡樂行。現有老病死作害，大勢怨敵無能遮，定赴他世苦惱處，誰有心知思愛此。」《迦尼迦書》中亦云：「無悲愍死主，無義殺士夫，現前來殺害，智誰放逸行？故此極勇暴，猛箭無錯謬，乃至未射放，當勤修自利。」

> If the enemy of death will surely come and cannot be stopped by anyone, why be attached to and deceived by this present life? Having reflected in this way, one should make many vows and firmly resolve that one must practice the true Dharma. One should reflect as stated in the Jātaka Commentary: "Alas, the world is deluded, unstable and unappealing; even this festival of Ghoṣadatta will become an object of memory. Living beings abide in such a nature; extremely rare are beings who are unafraid. The Lord of Death himself cuts off all paths; wandering about with no fear whatsoever, reveling in pleasure. While aging, sickness, and death inflict harm, and no great enemy can be stopped — one will surely depart to a place of suffering in the next world. Who with a mind that knows would think to love this?" The Kaniṣka Letter also says: "The merciless Lord of Death, who senselessly slays people, comes to kill right before us — what wise person would act carelessly? Therefore, until this extremely fierce and violent arrow, which never misses, is shot, one should diligently practice one's own welfare."

第二思惟死無定期者，謂今日已後，百年以前，其死已定，然此中間，何日而來，亦無定期。即如今日，謂死不死，俱不决定，然心應執死亡方面，須發今日定死之心，以念今日决定不死，或多分不死，其心則執不死方面，便專籌備久住現法，不能籌備後世之事，於此中間為死所執，須帶憂悔而沒亡故。若日日中籌備死事，則多成辦他世義利，縱不即死，造作此事亦為善哉。若即死者，則此尤其是所必須，譬如自有能作猛利損害大敵，從此時期至彼時期，知其必至，然未了知何日到來，須日日中作其防慎。若日日中，能起是念，今日必死，下至能念多分是死，則能修作所當趣赴後世義利，不更籌備住現世間。若未生起如此意樂，於現世間見能久住，便籌備此，而不修作後世義利。譬如若念久住一處，則計設備住彼所須，若念不住當他往者，則當備作所趣之事，故日日中定須發起必死之心。

> Second, we reflect on the fact that the time of death is uncertain. It is certain that we will die sometime between today and a hundred years from now, but we have no idea which day it will come. Even today, whether we die or not is completely undecided. Still, our minds should lean toward the side of death and we should resolve each day, "Today I may die." If we think that today we will definitely not die, or probably will not die, our minds will lean toward not dying. Then we will focus entirely on preparing for a long stay in this life and will not prepare for what comes after death. When death catches us in the midst of this, we will pass away weighed down with regret. But if each day we prepare for death, we accomplish much that benefits our future lives. Even if we do not die right away, doing this is still excellent. And if we do die, it becomes absolutely essential. It is like knowing that a powerful, harmful enemy will definitely arrive sometime between now and a certain time, but not knowing which day — we must take precautions every single day. If each day we can bring up the thought "I may die today," or at least "I probably will die," we will be able to do what benefits our future lives and will no longer prepare only for staying in this world. If such an attitude does not arise and we see this life as something we will stay in for a long time, we will prepare for that alone and will not do what benefits our future lives. It is like thinking we will stay in one place for a long time — we plan for what we will need to remain there; but if we think we will not stay and will go elsewhere, we prepare for the journey ahead. So each day we must definitely give rise to the thought that we will die.

此中分三，思贍部洲壽無定者，總之俱盧壽量决定，諸餘處者各各於自能住壽量雖無决定，然亦多數能得定限。贍部洲壽極無定準，刧初壽數經無量年，今後須以滿十歲為壽長際，即於現在老、幼、中年，於何時死皆無定故。如是亦如《俱舍論》云：「此中壽無定，末十初無量。」《集法句》云：「上日見多人，下日有不見，下日多見者，上日有不見。」又云：「若眾多男女，強壯亦歿亡，何能保此人，尚幼能定活？一類胎中死，如是有產地，又有始能爬，亦有能行走，有老有幼稚，亦有中年人，漸次當趣沒，猶如墮熟果。」應當作意所見所聞，若諸尊重或友伴等，壽未究竟，忽由內外死緣未滿心願而死。念我亦定是如是法，應數思惟，應令發生必死之心。

> This section has three parts. First, contemplate that the lifespan in Jambudvipa is uncertain. In general, the lifespan in Uttarakuru is fixed, while in other places, although the lifespan one can live varies and is not fixed, most beings still reach a definite limit. In Jambudvipa, however, the lifespan is extremely uncertain. At the beginning of the kalpa, the lifespan lasted for immeasurable years, but in the future it will decline until ten years becomes the maximum lifespan. Even now, whether old, young, or middle-aged, no one knows when they will die. As the Abhidharmakosha says: "Here, lifespan is uncertain; at the end, ten years; at the beginning, immeasurable." The Udanavarga says: "In the morning, many people are seen; in the evening, some are no longer seen. In the evening, many are seen; in the morning, some are no longer seen." It also says: "Many men and women, though strong and healthy, still pass away. How can anyone be sure that this person, still young, will definitely live? Some die in the womb, some at birth, some just as they begin to crawl, some when they can walk. Some are old, some are young, and some are middle-aged—one by one, they proceed toward death, like ripe fruit falling." You should reflect on what you have seen and heard—teachers, friends, and companions whose lives were not yet complete, who suddenly died from internal or external causes before fulfilling their wishes. Think: "I too am certain to meet the same fate." You should repeatedly contemplate this and generate the thought that death is certain.

思惟死緣極多，活緣少者，謂於此命有多違害，謂諸有心及諸無心，若諸魔屬、人、非人等眾多違害及旁生類，損此身命，亦有多種，彼等如何違害之理，如是內中所有諸病及外大種違損之理，皆應詳思。復次自身由四大種成，彼等亦復互相違害，諸大種界若不平等，有所增減能發諸病而奪命根，此諸違害是與自體俱生而有，故於身命無可安保。如是亦如《大湼槃經》云：「言死想者，謂此命根，恆有眾多怨敵圍繞，剎那剎那漸令衰退，全無一事能使增長。」《寶鬘論》亦云：「安住死緣中，如燈處風內。」《親友書》亦云：「若其壽命多損害，較風激泡尤無常，出息入息能從睡，有暇醒覺最希奇。」《四百論》亦云：「無能諸大種，生起說名身，於諸違云樂，一切非應理。」現是五濁極濃厚時，修集能感長壽久住大勢妙業極其稀寡；飲食等藥勢力微劣，故皆少有能治病力；諸所受用，安然消後，能長身中諸大種分勢用虧減，故難消化，縱能消已亦無大益；資粮寡集，惡行尤重，念誦等事勢力微劣，故延壽等極屬難事。又諸活緣亦無不能為死緣者，為不死故，求諸飲食房舍伴等，此復由其受用飲食太多、太少及不相宜，房舍倒塌，親友欺侮，是等門中而成死緣，故實不見有諸活緣，非死緣者。復次存活即是趣向於死沒故，活緣雖多，然無可憑。《寶鬘論》云：「死緣極眾多，活緣唯少許，此等亦成死，故當常修法。」

> When you reflect on how death has countless causes while the causes for staying alive are few, you should carefully contemplate this: this life faces many threats. There are threats from conscious beings and from insentient things—from maras and their followers, from humans and non-humans, and from many kinds of animals—and there are many ways they harm this body and life. You should also carefully reflect on how internal illnesses and external elements injure it. Furthermore, this body is formed by the four great elements, and those elements themselves oppose one another. If the elements become imbalanced—increasing or decreasing—they can produce illness and take away the life faculty. These harms are born together with the body itself, so there is no way to secure this body and life. Thus the Mahāparinirvāṇa Sūtra says: "The contemplation of death means that this life faculty is always surrounded by many enemies, and moment by moment it gradually declines. There is not a single thing that can make it grow." The Ratnāvalī also says: "One dwells amid the causes of death, like a lamp inside the wind." The Letter to a Friend also says: "If this lifespan is so easily damaged, it is more impermanent than a bubble stirred by wind. That one can breathe out and breathe in and, from sleep, wake up with leisure is the greatest wonder." The Four Hundred Verses also says: "That a body is said to arise from powerless great elements—to regard any of the harms to it as pleasant is entirely unreasonable." Now, when the five degenerations are extremely thick, those who gather the powerful, excellent karma that could bring about a long life and long stay are extremely few. The strength of food, medicine, and the like is weak, so few of them have the power to cure illness. Even when what is consumed is digested peacefully, the strength and function of the great elements in the body are diminished, so it is hard to digest. Even if it is digested, there is no great benefit. Provisions are gathered only scantily, negative actions are especially heavy, and the power of recitation and similar practices is weak. Therefore, extending life and so on is extremely difficult. Moreover, there is no cause for staying alive that cannot also become a cause of death. For the sake of not dying, one seeks food, shelter, companions, and so on. But by eating too much, too little, or unsuitable food, by a dwelling collapsing, or by being betrayed by friends and relatives, these very things become causes of death. So in fact one does not see any cause for staying alive that is not a cause of death. Furthermore, surviving itself is moving toward death, so although there are many causes for staying alive, there is nothing to rely on. The Ratnāvalī says: "The causes of death are extremely many, while the causes for staying alive are only a few. Even these become causes of death. Therefore, always practice the Dharma."

思惟其身極微弱，故死無定期者。身如水沫，至極微劣，無須大損，即如名曰芒刺所傷，且能壞命，故由一切死緣違害，是極易事。《親友書》云：「七日燃燒諸有身，大地須彌及大海，尚無灰塵得餘留，况諸至極微弱人。」如是思後，不見死主何時决定壞其身命，莫謂有暇，應多立誓，决從現在而修正法。如《迦尼迦書》云：「死主悉無親，忽爾而降臨，莫想明後行，應速修正法，此明後作此，是說非賢人，汝當何日無，其明日定有。」瑜伽自在吉祥勝逝友慶喜亦云：「國主所借身，無病衰樂住，爾時取堅實，病死衰無畏，病老衰等時，雖念有何益？」三根本中極重要者，厥由思惟死無定期能變其心，故應勵修。

> Reflect on how fragile this body is, and therefore how the time of death is uncertain. The body is like a water bubble, extremely frail. It can be destroyed by something as slight as a thorn or a splinter, without any great harm being needed. So it is very easy for any condition of death to harm and destroy it. As the Letter to a Friend says: "When the bodies of all beings burn for seven days, and even the earth, Mount Sumeru, and the great oceans leave not even ashes behind, what need to speak of extremely fragile humans?" Having reflected in this way, since you do not know when the Lord of Death will decide to destroy this body and life, do not think you have leisure. Make many vows and resolve to practice the true Dharma starting right now. As the Letter to Kanika says: "The Lord of Death has no friends; he comes suddenly. Do not think, 'I will do it tomorrow or the day after.' You should quickly practice the true Dharma. To say, 'I will do this tomorrow or the day after,' is not the speech of a wise person. On what day will you be without a tomorrow? That tomorrow is certain to come." The yogic master Shri Jnanagarbha, the glorious Jinamitra, and Anandagarbha also said: "This body is borrowed from the king. While you are free of illness, decay, and are happily alive, that is the time to gather what is solid. Then you will have no fear of sickness, death, or decay. But when sickness, aging, and decay come, what good will it do to think about it then?" Among the three roots, the most important is this: reflecting on the uncertainty of the time of death can transform your mind. Therefore, you should strive in this practice.

第三、思惟死時除法而外，餘皆無益之三者。如是若見須往他世，爾時親友極大憐愛而相圍繞，然無一人是可隨去，盡其所有悅意寶聚，然無塵許可得持往，俱生骨肉尚須棄捨，况諸餘法。是故現法一切圓滿皆棄捨我，我亦决定棄捨彼等而赴他世。復應思惟今日或死，又應思惟爾時唯法是依是怙，是示究竟所有道理。《迦尼迦書》云：「能生諸異熟，先業棄汝已，與新業相係，死主引去時，當知除善惡，餘眾生皆返，無一隨汝去，故應修妙行。」吉祥勝逝友亦云：「天王任何富，死赴他世時，如敵刦於野，獨無子無妃，無衣無知友，無國無王位，雖有無量軍，無見無所聞，下至無一人，顧戀而隨往，總爾時尚無，名諱况餘事。」

> Third, contemplate that at the time of death, nothing benefits us except the Dharma. This has three parts. When you see that you must go to the next life, though loving relatives and friends surround you with great affection, not one of them can come along. Though you possess a heap of delightful treasures, you cannot carry even a speck of dust with you. Even the body born with you must be abandoned—how much more so everything else. Therefore, all the perfections of this life will abandon me, and I too will definitely abandon them and depart for the next life. You should also reflect, "I may die today." And you should reflect that at that time, only the Dharma is your refuge and support—this shows the ultimate truth of all matters. The \*Kaniṣka Letter\* says: "The karma that produces your various results—your past karma—has already left you behind. Bound now to new karma, when the Lord of Death leads you away, know that except for good and evil, all other beings will turn back. Not one will follow you. Therefore, cultivate excellent conduct." The glorious Supreme Departure Friend also says: "Great King, no matter how wealthy you are, when death takes you to the next life, you will be like an enemy plundering in the wilderness—alone, without son or queen, without clothes, without friends, without kingdom or throne. Though you have countless armies, they cannot see or hear you. Not a single person will follow out of longing for you. At that time, you will not even have a name—how much less anything else."

如是思惟有暇義大而實難得，及雖難得然極易壞，念其死亡，若不勤修後世，以往畢竟安樂，僅於命存引樂除苦者，則諸旁生有大勢力，尤過於人，故須超勝彼等之行，若不爾者，雖得善趣，仍同未得。如《入行論》云：「畜亦不難辦，為是小利故，業逼者壞此，難得妙暇滿。」

> Thinking this way: a free and fortunate human life is of great value and is truly hard to obtain. And though it is hard to obtain, it is extremely easy to lose. Reflecting on death—if we do not diligently practice for the sake of future lives and lasting happiness, but only use this life to bring pleasure and remove pain, then animals have greater power than humans in that regard. So we must act in ways that surpass them. If we do not, then even having attained a fortunate realm is the same as not having attained it. As the Bodhisattvacaryavatara says: "Even animals can manage that much, for the sake of such small gains. Karma-driven beings destroy this—this precious leisure and endowment, so hard to find."

以是此心縱覺難生，然是道基，故應勵力，博朵瓦云：「除我光榮者，即是修習無常1。由已了知，定當除去親屬資具等現世一切光榮，獨自無伴而往他世，除法而外，皆無所為，不住現法，始得生起。乃至心中未能生此，是乃遮阻一切法道。」鐸巴亦云：「若能兼修積集資糧、淨治罪障，啟禱本尊及諸尊長，並發刻勤殷重思惟，雖覺百年亦不能生，然諸無常不安住故，略覺艱難即得生起。」於迦瑪巴請求另易所緣境時，重述前法。請其後者，則云後者全未能至。

> Even though this mind may feel difficult to give rise to, it is the foundation of the path, so you should strive with effort. Potowa said: "What eliminates my glory is precisely the contemplation of impermanence. Once you understand that you will certainly have to leave behind all the glories of this life—relatives, possessions, and everything else—and go alone, without companions, to the next life, then apart from the Dharma there is nothing else to do. Only when you no longer dwell on this life does it begin to arise. As long as this has not arisen in your mind, it blocks the entire path of Dharma." Dopa also said: "If you can simultaneously cultivate the accumulation of merit, purify your negative karma, pray to the deity and the gurus, and also apply diligent, earnest, and sustained contemplation, then even though it may feel as if it could never arise in a hundred years, because all things are impermanent and do not remain stable, it will arise with just a little difficulty." When Kamaba requested a different object of focus, he repeated the earlier method. When asked about the latter one, he said the latter could not be reached at all.

如是自心若能堪任，應如前說而正修習，若不堪者，則隨其所稱取三根本九種因相，觀現法中所有諸事，猶如臨殺飾以莊嚴，應當乃至意未厭離，數數修習。若經論中，何處有說親近知識、暇滿、無常諸法品類，皆應了知是彼彼時所有行持，取而修習，乃能速得諸佛密意。餘處亦當如是了知。

> If your own mind is capable, you should practice correctly as described above. If it is not capable, then according to what suits you, take the three roots and nine aspects of causation, and contemplate all things in the present life as if decorating something about to be killed. You should practice repeatedly until your mind has turned away from attachment. Wherever the scriptures and treatises speak of relying on a spiritual teacher, the precious human rebirth, impermanence, and similar categories of teachings, you should understand these as practices to be adopted and cultivated at those respective times. In this way, you will quickly realize the secret intention of all the Buddhas. You should understand other places in the same way.