殊胜解说之甘露海 · 无常

3.2.1.1.2.2.2 Impermanence This has three parts: 1 The way that the external universe of the world is impermanent 2 The way that one's own life is impermanent and how death will occur 3 Other explanations concerning the ways of impermanence

3.2.1.1.2.2.2 无常

分为三部分：

1. 外在器世间如何无常。
2. 自己的生命如何无常，以及死亡如何发生。
3. 关于无常方式的其他说明。

Second is the contemplation upon death and impermanence.

第二，观修死亡与无常。

The external universe, this world, is impermanent and subject to destruction, creation, and endurance. The inner inhabitants, sentient beings, are subject to birth and death like the comings and goings in a marketplace. The days, months, and years -time itself--are like dancers' gyrations. O Guru, bless me to recall death and impermanence!

外在器世间无常，经历坏、成、住。内在有情众生，经历生死，如集市中往来。日、月、年，时间本身，如舞者旋转。上师，祈赐加持，令我忆念死亡无常！

Thus, the external universe of the world is impermanent, given that in the end it is subject to destruction. In the beginning, it comes into creation; and in the interim, the way it endures remains fluctuating and unstable. Inner inhabitants, sentient beings, are impermanent as they are gradually subject to birth and eventual death, like how all the people in a marketplace come and go. Furthermore, days, months, years, and time itself are momentarily changing, like how dancers change costumes and assume myriad postures and gyrations in their dance. In this way, all compounded things are impermanent; and especially one's own life is impermanent, as each moment it moves toward its own demise. Nevertheless, until now having assumed that one will not die, this life has been spent in meaningless ways. Now, by knowing impermanence and the characteristics of death, one supplicates to the guru to be blessed to recall this.

外在器世间无常，因为最终必定坏灭。起初它形成，中间的住也波动不定。内在有情众生无常，逐渐经历生与最终的死，如集市上的人来来去去。此外，日、月、年及时间本身，都刹那变化，如舞者更换服装，呈现种种姿态与旋转。如此，一切有为法皆无常；尤其自己的生命无常，每一刻都走向自身的终结。然而，迄今一直以为自己不会死，将此生消磨于无意义之事。现在了知无常与死亡的特征，便祈请上师赐予加持，使自己忆念此事。

For this, there are three: the way that the external universe of the world is impermanent, namely, through formation, endurance, obliteration, and vacuity; especially, the way that one's own life is impermanent and how death will occur; and other explanations concerning the way of impermanence.

对此有三：外在器世间如何无常，即成、住、坏、空；特别是自己的生命如何无常，以及死亡如何发生；关于无常方式的其他说明。

3.2.1.1.2.2.2.1 The Way That the External Universe of the World Is Impermanent For the first, in Resting the Mind in Repose, it states:

3.2.1.1.2.2.2.1 外在器世间如何无常

第一，《心性休息》说：

The universe and inhabitants are impermanent. Through the formation and obliteration of existence -when the seven fires, the single flood, and the great tumultuous winds occur-the four jeweled mountains encircled by oceans and continents will also become impermanent.

器情无常。随着有之形成与坏灭，当七火、一水与强烈大风发生时，由海洋与诸洲环绕的四宝山，也将显出无常。

Thus as taught, by contemplating how the universe and inhabitants of this world came into existence, will endure, will self-destruct, and become void, first the way formation occurred is as mentioned in the Abhidharma:

如是所教，思惟此世器情如何形成、安住、自毁与空无。首先，形成的方式，如阿毗达磨所说：

At first formation occurred through the winds that permeated existence to the depths of the hells.

起初，由遍及有界、直达地狱深处的风而形成。

Thus, when the realms of this universe initially ceased to exist, there was only empty space for an indefinite period of time. From that, by the force of karma, the initial winds arose, becoming a mandala of mobile energy. From then until a single sentient being was reborn in the hell realms, that duration of time became known as the eon of formation.

此世界的诸境最初止息后，只有空虚，经历时长不定的一段时间。然后，由业力最初起风，成为流动能量的曼荼罗。从那时到一个众生受生地狱，其间称为成劫。

Concerning that, if the initial universe ceased to exist due to fire, then everything that extends all the way up to the first god realm of concentration would have ceased. Therefore, [first] the wind for the basis of Brahmakāyika[a] occurred. If obliteration occurred through water, then everything all the way up through the second level of the gods would have ceased to exist. Hence, the wind for the basis of the gods of Ābhāsvara[b] occurred. If obliteration occurred by wind, then everything up through the third realm of concentration would have ceased to exist; and the wind for the basis of the gods of Śubhakṛtsna[c] would occur. This is the way formation occurred, but the mandala of wind that forms the basis of this world did not occur initially.

若先前世界因火而坏灭，上至初禅天的一切都会止息。因此，〔首先〕生起作为梵众天〔页注a〕基础的风。若因水坏灭，上至二禅天的一切都会止息，因此生起作为光音天〔页注b〕基础的风。若因风坏灭，上至三禅的一切都会止息，而生起作为遍净天〔页注c〕基础的风。这是形成的方式；但作为此世基础的风轮，并非最初发生。

Among universe and inhabitants, the stages of the universe's formation are first. The realms that are not connected to physical earth come to exist in ascending order, and those that are connected occur from the bottom up. During the time of obliteration, it is said that our universe will be the last to cease to exist; and when formation occurs it [i.e., our universe] will be first. If the world that existed prior to this were to cease to exist due to fire, then first Brahmakäyika would have occurred. Gradually, the lower realms of concentration and the celestial palaces of the desire realms[63] such as that of the Paranirmitashavartin[d] all the way to Yama[e] would come into existence. Given those realms are not connected to the physical earth, they occur in that way.

在器情之间，首先是器世间形成的次第。不与实体大地相连的诸境，以向上次第形成；与大地相连者，则自下而上形成。据说，坏灭之时，我们的世界最后止息；形成之时，它〔即我们的世界〕最先形成。若此世之前的世界因火止息，则梵众天最先形成。逐渐地，较下的禅定境界，以及欲界诸天〔尾注63〕的宫殿，如他化自在天〔页注d〕直至夜摩天〔页注e〕，相继形成。这些境界不与实体大地相连，因此如此形成。

[a] tsang ri (tshangs ris); Province of Brahmä [b] ödsal ('od gsal); Clear Light [c] gegyey (dge rgyas); Abundant Virtue [d] zhentrül wangched (gzhan 'phrul dbang byed); Mastery over Others' Creations [e] tab dral ('thab bral); Strifeless

〔页注a〕tsang ri（tshangs ris）：梵天领域。 返回引用处：1 2

〔页注b〕ödsal（'od gsal）：净光。 返回引用处：1 2

〔页注c〕gegyey（dge rgyas）：善德广大。 返回引用处：1 2

〔页注d〕zhentrül wangched（gzhan 'phrul dbang byed）：掌控他者所化。 返回引用处：1 2

〔页注e〕tab dral（'thab bral）：离诤。 返回引用处：1 2

All realms up through Trāyatriṃśa[a] are connected to the earth, so they must come into existence after the universe is established. Gradually, below that, by the movement of wind accumulating for an extended period of time, the lower basis of this world becomes a wind mandala that is vastly immense, many leagues in depth and breadth. The name of this wind is called Jampo.[b] The shape is spherical, pale blue in color, and unable to be destroyed even by vajra.[64]

直至三十三天〔页注a〕的一切境界，都与大地相连，所以必须在世界建立后形成。其下，风的运动长时积聚，使此世的下层基础成为极其广大的风轮，深广达许多由旬。此风名为詹波〔页注b〕，形状为球形，颜色淡蓝，甚至金刚也不能摧毁。〔尾注64〕

From that, by the power of sentient beings' karma, clouds filled with the essence of gold amass in the sky. From them, drops of rain descend that are the size of a chariot's wheel, accumulating for an extended period of time. Upon the wind mandala, a vast mandala of water converges. That is then relentlessly pounded by the wind from all four directions, so that most of it becomes bodies of water, while the remaining turns into the golden earth that rests upon that.

然后，由众生业力，含金精华的云在空中积聚。云中落下车轮大小的雨滴，长时积聚，风轮上汇成广大的水轮。继而四方之风不断冲击，大部分成为水体，其余变成安住其上的金地。

Concerning the mandala of wind, since it is the single basis for the trichiliocosm,[c] it is immense. The water and the golden earth become the basis for each of the four continents and are far less significant in size.

风轮是三千大千世界〔页注c〕的共同基础，所以极大。水与金地，是每组四大洲的基础，规模小得多。

Then, from the massing clouds in the sky that contain the essence of various elements or seeds, bountiful rain descends and a great ocean coalesces upon the mandala of the earth. The four directions are stirred by the wind that scatters and gathers the strongest elements. That causes millions of mountains to emerge upon the golden earth including Mt. Meru. Once again, through the wind that scatters and gathers the middling elements encircling and pounding the ring of mountains, millions of rings of seven golden mountains emerge around that perimeter. Then, through the sporadic pounding of the wind that scatters and gathers the inferior elements, the four continents, including the ring of mountains, come into existence. Given that these four continents simultaneously occur, this describes how the universe comes into creation.

随后，空中积聚的云，含有各种元素或种子的精华，降下丰沛之雨，在地轮上汇成大海。四方之风搅动，吹散、聚集最强的元素，使金地上出现包括须弥山在内的数百万座山。接着，吹散、聚集中等元素的风，环绕并冲击山环，使数百万组七金山环在周边形成。然后，由吹散、聚集较下元素的风间歇冲击，四大洲及其山环形成。这些四大洲同时发生，以上说明器世间如何形成。

As for the way the inner inhabitants are created, if the obliteration [of sentient beings] occurs through fire, then the life span, merit, and karma of the gods of Abhasvara at the second realm of concentration will be obliterated and they will meet with death. Rebirth then takes place in the celestial palace of the first realm of concentration, and the first to be born there has a large body and the notion of being the creator of that world. He is known as the ancestor of that world, the great Brahmä, who is principal. Those who are subsequently born are smaller in size; and since they think they were born based upon Brahma's wish, they become members of his retinue. Gradually, the gods of the concentration

至于内在有情如何形成，若〔有情的〕坏灭经火而发生，二禅光音天众的寿命、福德与业将耗尽，他们便死亡，随后受生于初禅宫殿。最先受生者身躯巨大，以为自己是该世界的创造者。他被称为该世界的祖先、大梵天，是主尊。后来受生者身形较小，认为自己依梵天之愿而生，故成为他的眷属。逐渐地，诸禅定境界的天众，

[a] süm chu tsa süm pa (sum cu rtsa gsum pa); Heaven of the Thirty-Three [b] jam po; Gentle Wind [c] tong süm gyi tong chenpo (stong gsum gyi stong chen po, trisahasramahasahasra); one billion worlds

〔页注a〕süm chu tsa süm pa（sum cu rtsa gsum pa）：三十三天。 返回引用处：1 2

〔页注b〕jam po：柔和之风。 返回引用处：1 2

〔页注c〕tong süm gyi tong chenpo（stong gsum gyi stong chen po，trisāhasramahāsāhasra）：十亿世界。 返回引用处：1 2

Following that, the humans of the northern continent Uttarakuru, the western Aparagodānīya,[a] and the eastern Pūrvavideha[b] come into existence. Aside from the northern continent of Uttarakuru, the humans residing on the other three realms will gradually accumulate an abundance of nonvirtue in stages of lesser, middling, and great.

随后，北俱卢洲、西牛货洲〔页注a〕与东胜身洲〔页注b〕的人类出现。除北俱卢洲外，其余三洲的人类，将逐渐依小、中、大的阶段，积聚大量不善。

Hence, in that order the beings of the preta, animal, and hell realms come into existence. The lowest among all hell realms is called Avīci.[c] When a sentient being is first reborn there, that is when the eon of creation ends and the eon of endurance begins. Although the second and third realms of concentration have come into existence [prior to this], the way rebirth occurs is [initially] in the lower realms of concentration, such as Shubhakrtsna, as well as the fourth.

因此，饿鬼、旁生与地狱众生，依此次序出现。一切地狱中最下的，名为阿鼻〔页注c〕。当第一个众生在那里受生时，成劫便终结，住劫开始。虽然二禅、三禅境界〔在此之前〕已形成，但受生方式是〔最初〕生于较下的禅定境界，如遍净天，以及第四禅。

When the universe comes into existence, it takes one intermediate eon; and when living beings come into existence, nineteen intermediate eons take placetotaling twenty. Within that context, to describe [how the inhabitants first came into] our southern continent of Jambudvipa, when the gods of Abhasvara died, they were then reborn here during the period of time called the first eon. At that time, there were no phenomenal distinctions, such as sun, moon, constellations, seasons, years, months, days, nights, minutes, seconds, split seconds, males, females, feces, urine, houses, castes, skin colors, and shapes since all humans were just known to be living beings. Humans born during this first eon had miraculous powers with complete faculties; and since these qualities were concurrent with the major and minor marks and signs, they were beautiful to behold, vibrant in color, their bodies projected light, and their supernatural powers allowed them to fly through space. They did not depend upon material sustenance and instead consumed the joy of concentration. Their life spans were boundless as well.

器世间形成，历经一个中劫；有情出现，历经十九中劫，总计二十中劫。在此背景下，说明〔有情如何最初来到〕我们的南赡部洲：光音天众死亡以后，便在称为初劫的时期生于此处。当时，没有太阳、月亮、星宿、季节、年、月、日、夜、分、秒、刹那、男性、女性、粪、尿、房屋、种姓、肤色与形状等现象差别；所有人只是称为有情。初劫之人具有神通、诸根具足；这些功德同时具足大小相好，因此形貌美丽、色泽鲜明，身体发光，以神通能飞行虚空。不依物质食物，而以禅悦为食，寿命也无量。

When this world came into existence, the waters were gathered and perpetually pounded by the winds such that they were completely churned. That, combined with the general collective karma of sentient beings, caused the essence of the earth to resemble boiled honey the color of fresh butter. This essence pervaded the surface of the earth. When a single sentient being's habit to partake of material sustenance awakened, that being ate the essence of the earth by scooping it up with the fingertips to taste and consume. When others saw this, they followed suit by eating and experiencing the taste. Since the food they were consuming was coarse, they then lost the [subtle] capacity to miraculously pass

此世界形成时，水聚集而不断受风冲击，充分搅动。加上众生总的共业，地之精华便如煮沸的蜂蜜，呈新鲜酥油之色，遍覆地表。当一个众生食用物质食物的习气苏醒，便以指尖舀起地精，品尝食用。他人看见，也仿效食用，体验滋味。由于所食粗重，他们便失去神奇地穿行

[a] Balangchöd (ba lang spyod); Bountiful Cow [b] Lüpakpo (lus 'phags po); Elevated Body Height [c] Narmed (mnar med); Naraka or Avichi; Hell of Ultimate Torment

〔页注a〕Balangchöd（ba lang spyod）：丰饶之牛。 返回引用处：1 2

〔页注b〕Lüpakpo（lus 'phags po）：高大之身。 返回引用处：1 2

〔页注c〕Narmed（mnar med）：那落迦或阿鼻，极苦地狱。 返回引用处：1 2

All of them then gathered and began to lament such that the sun, moon, constellations, seasons, and so forth naturally began to appear. The sun and the moon then became predominate over all four continents. From that time onward, all the beings ate an abundance of food; and their bodies grew dull and heavy. In contrast, those who ate less had excellent coloring with multi-colored vibrancy. The ones who were still vibrant in this way became prideful and proclaimed their superiority over the others, insulting them and causing them to become jealous. That brought on the fault of disrespect that then caused their vibrancy to disappear.

他们聚集起来哀叹，于是太阳、月亮、星宿、季节等自然出现。日月随后主宰四大洲。此后，众生大量进食，身体变得黯淡沉重；相反，吃得少者色泽殊妙，呈现多彩光辉。仍然明丽者因此骄傲，宣称自己胜过他人，侮辱别人，引起嫉妒。这带来不敬之过，使他们的光彩也消失。

Once again, they gathered to lament; and by the force of sentient beings' collective karma, the essence of earth issued a similar scent that covered the face of the earth. The earth's color turned red like a karṇikāra[a][65] flower prevailing everywhere. By tasting that [earth], they preceded through the same stages as before until they began disparaging one another, which led to the eventual diminishing of everything.

他们再次聚集哀叹；由众生共业之力，地精散发类似香气，遍覆地面。大地遍呈红色，如迦尼迦罗花〔页注a〕〔尾注65〕。品尝此〔地精〕之后，他们又经历与之前相同的阶段，直至互相轻蔑，最终一切衰减。

They lamented again; and by the force of karma, a garden of seedlings emerged upon the great earth that were golden like the saffron flower,[b][66] pervading everywhere. They began consuming the flowers, and that caused all of their faults up through disrespect of one another to sequentially occur until all of their redeeming qualities once again disappeared. Again, they mourned; and through the power of karma, upon the vast face of the earth grew unplanted, perfectly formed, superlative rice without husks the size of four fingerwidths. The quality was such that, if sown in the morning, it would be ready to harvest by evening; and if sown in the evening, it would be ready by morning. The earth was so completely and consistently covered by this grain that there was never any trace of its harvest. Given that this food was coarse, the roughage from digestion turned into feces. In order for that to be eliminated, the different organs of the male and female bodies were formed. By associating with one another, the previous habit of fornication awakened in a single human. Turning into sexual desire that humans engaged in, desire developed and intercourse ensued. When the others witnessed this, they shouted out, "Stupid! What unacceptable behavior that is to engage in the presence of others. Such blatant disrespect!" Saying chat, they scattered dirt upon the fornicators and scorned them profusely. Due to that, the perpetrators built a grass hut so that the others could not see, and that became the first abode.

他们再次哀叹，由业力，大地上出现苗芽之园，金黄如藏红花〔页注b〕〔尾注66〕，遍布各处。他们开始食用花朵，随之依次出现种种过失，直至互不尊敬，全部优良品质再次消失。又一次哀伤以后，由业力，广大的地表长出无须种植、形状圆满、长四指宽的无壳上等稻米。其品质是：早晨播下，晚上可收；晚上播下，早晨可收。大地始终完全被此谷覆盖，没有任何收割痕迹。由于这种食物粗重，消化后的渣滓成为粪便。为将其排出，男女身体不同的器官形成。彼此相处时，某一个人的往昔交合习气苏醒，转为性欲，人们生起欲望而发生性交。他人看见，便喊：“愚蠢！在别人面前做这种行为，何等不可接受，何等不敬！”他们喊着“呸”（chat），向交合者撒土，严厉斥责。于是，行为者搭建草屋，不让别人看见，这便是最初的住所。

Whenever these inhabitants wanted to eat the supreme rice, it was always

每当这些居民想吃上等稻米时，总是

[a] dong ka (dong ka) [b] ka dam yu ka (ka dam yu ka)

〔页注a〕dong ka（dong ka）。 返回引用处：1 2

〔页注b〕ka dam yu ka（ka dam yu ka）。 返回引用处：1 2

That was followed by the inhabitants becoming divisive and bickering over the ownership of the fields. The land was divided into parcels, so they then began stealing from one another. This was the starting point for the nonvirtue of stealing. At that time, they convened to discuss the situation; and among them, they appointed one person as their leader whose personality was noble and honest. They were then required to give one-sixth portion of their harvest to the leader as a tax. The leader dealt with conflicts in an honest way, so everyone grew to respect him; and he became known as the King Sammitiyas[a] and was the first known king of humankind.

随后，居民开始分裂，为田地所有权争执。土地划为地块，他们又开始互相偷盗，这就是偷盗不善业的开端。那时，他们集会商议，在众人中推举一位人格高尚、诚实的人为首领，并须将收成的六分之一作为税交给他。首领诚实处理纷争，大家渐渐尊敬他，他便被称为众许王〔页注a〕，是人类最早为人所知的国王。

The abode of the king became known thereafter as the king's palace. Those with less desire who renounced the comfort of living in abodes resided in isolated forests and became known as the rshis. Those who never stole or [engaged other nonvirtues] became known as the nobility, and those who stole from others were labeled the ordinary caste and the untouchables. This is how the various caste systems originated. The first king Sammitiyas and his son Öd Dzey, and, gradually, Gewa, Gechog, and Sojang Pak[b] became the first five kings of the original eon of time. Then came the five chakravartin universal monarchs: Mändhatä, Caru, Upacaru, Carumata, and Upacarumata,[c] who had sovereignty over the four continents. The monarchs that succeeded them had sovereignty over only a single continent.

国王的住处，此后称为王宫。少欲而舍弃居宅舒适者，住于偏僻森林，称为仙人。从不偷盗或〔造作其他不善〕者，称为贵族；偷盗他人财物者，则被称为普通种姓与不可接触者。各种种姓制度由此发生。最初的众许王及其子俄泽，随后是给瓦、给确与索江帕〔页注b〕，成为初劫的五位国王。然后出现五位统治四大洲的转轮王：曼驮多、遮卢、优波遮卢、遮卢摩多与优波遮卢摩多〔页注c〕。继后的君主，只统治一个洲。

Gradually, this became the ancestral heritage of the Shakyas, who were initially the Gautama clan of Zhungten.[d] His son was Senge Dram;[e] his son, King Shuddodhana;[f] whose son was the youthful bodhisattva Siddhārtha.[g] Beginning with Sammitiyas until Siddhartha is the time of the royal lineage that included

逐渐地，这成为释迦族的祖系，起初是雄丹〔页注d〕的乔答摩氏族。他的儿子是森格章〔页注e〕，其子为净饭王〔页注f〕，其子则是年轻的菩萨悉达多〔页注g〕。从众许王到悉达多，这段王统时期包括

[a] gyalpo mang pö kurwa (rgyal po mang pos bkur ba); Benevolent [b] 'od mdzes, dge ba, dge mchog, and gso sbyang 'phags; Beautiful Light, Virtue, Supreme Virtue, and Exalted Restoration [c] Nga Ley Nu, Dzepa, Nye Dze, Dzeden, and Nye Dzeden (nga las nu, mdzes pa, nye mdzes, mdzes Idan, and nye mdzes Idan); Nurse From Me, Handsome One, Very Handsome One, Attractive One, and Very Attractive One [d] gzhung bstan; King Firm Bow [e] senge'i gram; King Lion's Jaw [f] Zey Tsangma (zas gtsang ma) [g] Don Tamched Drub (don thams cad grub); Accomplisher of Goals; Buddha Shäkyamuni

〔页注a〕gyalpo mang pö kurwa（rgyal po mang pos bkur ba）：仁善者。 返回引用处：1 2

〔页注b〕'od mdzes、dge ba、dge mchog、gso sbyang 'phags：美光、善、胜善，以及殊胜复净。 返回引用处：1 2

〔页注c〕Nga Ley Nu、Dzepa、Nye Dze、Dzeden、Nye Dzeden（nga las nu、mdzes pa、nye mdzes、mdzes ldan、nye mdzes ldan）：从我哺育、美者、极美者、悦目者、极悦目者。 返回引用处：1 2

〔页注d〕gzhung bstan：坚弓王。 返回引用处：1 2

〔页注e〕senge'i gram：狮颊王。 返回引用处：1 2

〔页注f〕Zey Tsangma（zas gtsang ma）：净饭王。 返回引用处：1 2

〔页注g〕Don Tamched Drub（don thams cad grub）：成办目标者，即释迦牟尼佛。 返回引用处：1 2

As for the eon of endurance, it is taught:

关于住劫，教言说：

From the [beginning of] the intermediate eon down to the ten-year life expectancy, there is generation and dissolution for forty-thousand and eighteen eons. Once generation begins, the life expectancy increases up to eighty thousand [years]. In this way, the world comes into existence and endures for twenty intermediate eons.

从中劫〔开始〕，直到寿命十岁，有四万与十八劫的增减。增长开始时，寿命增至八万〔岁〕。如此，世界形成并安住二十中劫。

Thus, it is taught. If one were to wonder whether the intermediate eon is part of the general eon of endurance, the answer is as follows. Once the life expectancy for the humans of Jambudvipa reaches infinity, it then decreases to only ten years. That constitutes the first intermediate eon. Many scholars have also mentioned that this [life expectancy] gradually diminishes [from being fathomless] to eighty-thousand years. This is also referred to as "the long decline of time", during which time four of the one-thousand buddhas of this excellent age would have already entered this world.

如是所教。若问中劫是否属于总的住劫，回答如下：赡部洲人寿到达无量后，减至只有十岁，这构成第一个中劫。许多学者也提到，〔寿命〕逐渐〔从无量〕减至八万岁。这又称为“长时下降期”，在此期间，贤劫千佛中的四位已经出世。

When the life expectancy was forty-thousand years, Buddha Krakucchanda[b] came into the world; at thirty thousand, Buddha Kanakamuni[c] came; at twenty thousand, Buddha Kāśyapa[d] came; and at one-hundred years, our teacher came into this world. The information that describes human life expectancy in this world subsequent to this eon of endurance is not so clear. In the Yogācārabhūmi,[e] it states that, after four types of humans come into existence, thieves will begin to lie out of fear of punishment, hence marking the beginning of false speech. Thereafter, it seems fairly certain that humans began to accumulate exceptionally negative karma. The origins for rebirth in the lowest hell realms began according to what was just described. If that had not been the case, there would have been no reason to be reborn in such dire straits.

人寿四万岁时，拘留孙佛〔页注b〕出世；三万岁时，拘那含牟尼佛〔页注c〕出世；两万岁时，迦叶佛〔页注d〕出世；一百岁时，我们的导师出世。关于这一住劫之后此世人寿的记载，不甚清楚。《瑜伽师地论》〔页注e〕说，四种人出现后，盗贼因害怕惩罚而开始说谎，这标志妄语的起始。此后，人类开始积聚极恶之业，这似乎相当确定。受生最下地狱的起因，正依刚才所述而开始。否则，就没有生于如此悲惨境地的理由。

Then again, in other intermediate eons, the dual process of [the life expectancy] increasing up to eighty thousand and decreasing down to ten [years] is counted as single cycle. Eighteen of these cycles are referred to as 'the eighteen intermediate cycles”[f] [in our kalpa]. During the first of these [eighteen] when the life expectancy increases to eighty thousand [years], the perfected Buddha

再者，在其他中劫中，〔寿命〕增至八万岁、又减至十岁的两个过程，算为一个循环。十八个这样的循环，称为〔我们这一劫中的〕“十八中间循环”〔页注f〕。其中第一个〔十八循环之一〕，当寿命增至八万岁时，圆满佛陀

[a] Dra Chen Dzin (sgra gcan 'dzin); Buddha's son [b] Khorwa Jik (khor ba 'jigs); Conqueror of Cyclic Existence [c] Serthub (gser thub); Golden Sage [d] Ödtrung ('od srung); Guardian of Light [e] sa de (sa sde), yogächärabhümishästra; Asanga [f] khugpa cho gyed (khug pa bco brgyad)

〔页注a〕Dra Chen Dzin（sgra gcan 'dzin）：佛陀之子。 返回引用处：1 2

〔页注b〕Khorwa Jik（'khor ba 'jigs）：轮回征服者。 返回引用处：1 2

〔页注c〕Serthub（gser thub）：金色能仁。 返回引用处：1 2

〔页注d〕Ödtrung（'od srung）：光之守护者。 返回引用处：1 2

〔页注e〕sa de（sa sde），yogācārabhūmiśāstra：无著著。 返回引用处：1 2

〔页注f〕khugpa cho gyed（khug pa bco brgyad）。 返回引用处：1 2

Concerning this, although the individual cycles of the long downward decline, the long upward decline, and the eighteen intermediate are listed separately, the duration of the timing is equal because- during the individual long decline or growth-the time duration is deliberate compared to the eighteen intermediate cycles; [hence, they even out].

虽然长时下降、长时上升与十八中间循环分别列出，其时长却相等，因为单独的长时下降或增长，相比十八中间循环，其进行更为缓慢，〔因而时间相抵而等长〕。

One may wonder what ten-year life expectancy is like. In the Abhidharma, it states:

或许有人想知道，寿命只有十岁会怎样。阿毗达磨说：

Then, due to the path of karmic residue, life is as short as ten years. That eon is spent with weapons, illness, and famine.

由业余势之途，寿命短至十岁。此劫历经刀兵、疾病与饥荒。

So it is.

如是。

Overwhelmed by nonvirtue, life expectancy, vitality, and population, the life span gradually regresses to become extremely limited, such as ten years in duration. During that time, a girl of only five years will be sent off to marry. The ideal garments that inhabitants will wear will be robes made from hair; the select food will be millet;[b] and the best of ornaments will be weapons. Except for the bitter taste, all five flavors- such as butter, sesame, honey, molasses, and salt-will be obsolete. That intermediate eon will reach a conclusion through the onset of the eons of weapons, war, and famine.

为不善所压倒，寿命、精力及人口衰退，寿量逐渐变得极其短暂，如只有十年。那时，五岁的女孩就会被送去成婚。居民最好的衣服，是毛发制的袍；上等食物是小米〔页注b〕；最佳饰物是武器。除苦味外，酥油、芝麻、蜂蜜、糖浆和盐等五味，都会消失。这一中劫，将以刀兵、战争与饥荒诸劫的到来而结束。

During the eon of weapons, intentions will be crude to the point where extreme ill will based on hatred will arise toward everything the inhabitants encounter. Whatever they pick up will turn into a deterrent, and they will attempt to take the lives of one another. All of them will take immediate rebirth in the hells when they die. During the eon of disease, due to nonvirtuous accumulations, nonhuman spirits will become disturbed and inflict incurable diseases that take the lives of most humans. They too will then be reborn in the hell realms. During the eon of famine, gods will cause widespread drought by stopping the rain. The few grains remaining will be stored in small containers, and the broth that they drink will be made from dried bones. These humans will be known as the Rügong Karpo.[c] There will also be those who meticulously pick

刀兵劫中，心意粗暴，凡遇一切，都因憎恨生起强烈恶意。随手拿起任何东西，都变为威吓之具，他们试图互相杀害，死后立即生于地狱。疾病劫中，由不善积聚，非人精灵受到扰动，施加不可医治的疾病，夺去多数人的生命，他们也将生于地狱。饥荒劫中，天众停止降雨，造成普遍干旱。残存的少量谷物，储于小容器中；所饮之汤，由干骨熬成。这些人称为如贡噶波〔页注c〕。也有人仔细拾取

[a] mos pa mtha' yas; Boundless Devotion [b] ko tra pa [c] rus gong dkar po; White Bone Ones

〔页注a〕mos pa mtha' yas：无边敬信。 返回引用处：1 2

〔页注b〕ko tra pa。 返回引用处：1 2

〔页注c〕rus gong dkar po：白骨者。 返回引用处：1 2

The eon of weapons will endure for only seven days; the eon of disease, seven months; and the eon of famine, seven years and seven months. The cause for liberation from those intermediate eons is to take the vow to abstain from killing® for at least one day and to offer medicine and food to the sangha. This is mentioned in the sutra called Heap of Castles.[b]

刀兵劫只持续七日；疾病劫七个月；饥荒劫七年七个月。脱离这些中劫的因，是至少一天受持不杀生戒〔尾注69〕，并向僧众供养药物与食物。名为《楼阁经》〔页注b〕的经典中如此提到。

During this time, the inhabitants on two of the continents[70] will have stronger ill will, paler complexions, and cowardice and will endure hunger and thirst. The approach of such events will never occur on the continent Uttarakuru.

此时，其中两洲〔尾注70〕的居民，会恶意增强、脸色苍白、胆怯，并忍受饥渴。这些事件绝不会降临北俱卢洲。

During the eon of obliteration, it is as stated in the Abhidharma:

关于坏劫，阿毗达磨说：

During the eon of obliteration, the universe- including the existence of hell-will be exhausted.

坏劫之中，世界连同地狱之有，都会穷尽。

Thus, it is taught.

如是所教。

In the eon of obliteration beginning with the exhaustion of the hells, the universe gradually degenerates until it fully concludes. Prior to that, inhabitants are obliterated in the following way. Since there will no longer be any beings taking rebirth anew in the hells, the hells will empty. The karma for beings to be born in the lowest hells will be exhausted, so rebirth will then be taken in higher realms. Those who still have residual karma will take rebirth in other realms in the world. Similarly, those who remain in the seven hot hells, the eight cold hells, all pretas who were abiding in the hells, and the animals living in the oceans will vanish in the same way as previously explained. The animals that live with gods and humans in the desire realms will become extinct along with the inhabitants of those realms.

坏劫从地狱穷尽开始，世界逐渐衰败，直到完全结束。在此之前，有情如此消尽：由于不再有众生新生地狱，地狱便空了。使众生生于最下地狱的业穷尽，随后转生较高境界；仍有余业者，将生于世间其他境界。同样，其余七热地狱、八寒地狱、所有住于地狱的饿鬼，以及海中旁生，也依前述方式消失。与欲界天、人同住的旁生，则随这些境界的居民一起灭绝。

The way human beings become obsolete following the exhaustion of the preta realms is as follows. In Jambudvipa, by the power of the dharmatā, the samadhi of concentration will arise in the mind of a single human. This will be referred to as the bliss and joy arising from isolation that brings quiescence. Hearing about this, others will cultivate the samadhi of the first level of concentration. Once the second level of concentration is reached, humans will become extinct. Inhabitants of the eastern Purvavideha and western Aparagodaniya will become extinct in the same way. Due to the obstructions of karma ripening, those residing on the northern Uttarakuru will be unable to realize the samadhi of concentration and will take rebirth as desire-realm gods. The six classes of desire gods will be

饿鬼界穷尽后，人类消失的方法如下：在赡部洲，依法性之力，某一人心中生起禅定三摩地，称为由远离而生、带来寂静的喜乐。他人听闻，也修成初禅三摩地。一旦到达二禅，人类就会消失。东胜身洲与西牛货洲居民，也同样消失。北俱卢洲居民，由于业报障碍，不能证得禅定三摩地，而将生为欲界天。六类欲界天，

[a] thur mas 'tsho ba: Survivors with Single Grain [b] khang bu tsekpa (khang bu brtsegs pa, kutägarasütra)

〔页注a〕thur mas 'tsho ba：以一粒谷存活者。 返回引用处：1 2

〔页注b〕khang bu tsekpa（khang bu brtsegs pa，kūṭāgārasūtra）。 返回引用处：1 2

The way that the inhabitants on the first level of concentration are exhausted is as follows. Through the power of the dharmatā, a god from the first level of concentration will attain the samadhi of the second level. He will then proclaim, "The joy and bliss gained through this samadhi brings quiescence." When others hear this, they, too, will be able to attain the state of the second level of samādhi. By the generation of the second level of samadhi, their realm will be emptied.

初禅有情消尽的方法如下：依法性之力，一位初禅天人证得二禅三摩地，然后宣说：“由此三摩地所得的喜乐，带来寂静。”其他天人听闻，也能证得二禅三摩地。二禅三摩地生起，其原有境界便空了。

If obliterated through fire, by that force alone, the inhabitants will be emptied [from the realm]. If obliterated through water, the [inhabitants] of the second realm will develop the third realm's level of samadhi and take rebirth there. If obliterated through winds, then the inhabitants of the third will develop the samadhi of the fourth and take rebirth there. Whatever the case, the time it takes for the inhabitants of the universe to become exhausted will be nineteen intermediate eons.

若经火坏灭，单凭此力，有情便从〔其境界〕消尽。若经水坏灭，第二层境界的〔有情〕将修成第三层的三摩地，受生彼处。若经风坏灭，第三层有情将修成第四层三摩地，受生彼处。无论如何，世界有情消尽所需的时间，是十九中劫。

Following that, the way the universe is emptied is as the Abhidharma explains:

随后，器世间如何空尽，如阿毗达磨解释：

Through fire, water, and wind, the phases of obliteration are threefold. The three concentrations, such as the second, third, and so forthaccording to order occur based on the limitations of their own characteristics. Since the fourth is [devoid of this], it is immovable.

经火、水、风，坏灭次第有三。第二、第三等三种禅定，依次随各自体性的局限而发生。第四〔无此〕，故为不动。

Thus, it is taught. In the world of living beings, everything is emptied with no trace of life left behind, all the way to the first realm of concentration. The sky becomes cloudless and the sun four times more intense than before. Vegetation and forests completely evaporate.

如是所教。在有情世界，上至初禅，一切空尽，毫无生命痕迹。天空无云，太阳比以前强烈四倍，草木与森林完全干涸。

Likewise, with the coming of the second [i.e., sun or fire], all streams and ponds evaporate; with the third, the four great rivers dry up;[71] with the fourth, great lakes, such as Lake Manasarovar,[72] evaporate; and fifth, the oceans completely vanish. Sixth, the entire earth, including the ever-enduring Mt. Meru, begins to spew smoke; and seventh, everything becomes a single blazing flame of fire. Through the tongue of that fire, the first realms of concentration turn into flames; and the celestial palace of the first realm is incinerated. Then the flames perish, and everything becomes empty like space.

同样，第二〔即日或火〕到来，一切溪流与池塘干涸；第三到来，四大河干涸〔尾注71〕；第四到来，玛那萨罗瓦湖〔尾注72〕等大湖干涸；第五到来，大海完全消失；第六到来，整个大地，包括长久不坏的须弥山，开始冒烟；第七到来，一切化为一团炽盛烈火。火舌使初禅诸境化为火焰，初禅宫殿焚毁。随后火焰熄灭，一切空如虚空。

The obliteration through water occurs in the realm of Abhasvara, where from the gathering of clouds a great torrential rain descends. Like salt dissolving in water, everything disintegrates. The obliteration through wind is universal since, if the karmic wind is able to destroy Mt. Meru, [it is] needless to mention what remains.

水灾发生于光音天界，积云降下巨大暴雨，一切如盐入水般消融。风灾则普遍：业风既能摧毁须弥山，其他残余更不必说。

Concerning this, there are some who claim that, through winds, everything will vaporize like the sensation experienced by a person suffering from an imbalance of wind. Hence, when there is obliteration through fire, water, and wind-

对此，有人说，在风力作用下，一切会蒸散，如风失调者所感受的情形。因此，当火、水、风坏灭之时——

Well then, does that mean the fourth realm is static? No, it, too, is impermanent because the celestial palace, including the sentient beings of this fourth realm, will all be eradicated. The stages of how that obliteration occurs are mentioned in the Abhidharma:

那么，第四禅是否恒定？不是，它也无常，因为第四禅的天宫与有情，都会消灭。坏灭如何发生的次第，阿毗达磨说：

Seven times through fire and with single great flood -although obliterated seven times through water--following the seven series of seven through fire, in the end, obliteration will occur through wind.

七次经火，一次大水；虽七次经水坏灭，在七组七火以后，最终经风坏灭。

Thus, as taught, the universe is initially obliterated by fire. This occurs seven times over through the process of growth and obliteration, when finally there is destruction by a great flood. During the seven series of seven obliterations through fire, there is eradication through a single great flood each time. Following this, once again obliteration occurs through seven series of fires followed by wind. All together, the obliteration through fire occurs fifty-six times; through water, seven times; and through wind, just once. In summation, obliteration involves sixty-four stages.

如是所教，世界最初由火坏灭。形成与坏灭的过程重复七次，最后经大水毁坏。七组七次火灾中，每组都有一次大水毁坏。此后，再经七次火灾，接着是风灾。总计火灾五十六次，水灾七次，风灾一次，共六十四个坏灭阶段。

In the commentary, it mentions that the obliteration by fire occurs forty-nine times. That total does not count the final obliteration through fire that occurs after the flood. Many scholars also give this same explanation. This explanation concerning the way existence came about, endures, and so forth is well known according to the tradition of the Abhidharma.

注释中提到火灾四十九次，这个总数没有计算水灾之后最后发生的火灾。许多学者也作相同解释。关于有如何形成、安住等的这一说明，是阿毗达磨传统中广为人知的。

The great Omniscient One[a] said in his Wish-Fulfilling Treasury that clarifications given there have been drawn from the Supreme Wish-Fulfilling Tantra[b] with commentary by Vimala[c] called Pearl Garland.[d] The account given here has some differences; however, there is no contradiction. This is similar to

大遍知者

[a] Longchen Rabjam, Longchenpa (klong chen rab 'byams) [b] yid zhin chog gi gyi ( yid bzhin mchog gi rgyud) [c] Vimalamitra (bi ma la mi tra) [d] mu tig treng drel (mu tig phreng 'grel); Vimalamitra

〔页注a〕在《如意宝藏》中说，那里给出的阐释，取自《最胜如意续》〔页注b〕，及无垢〔页注c〕所作名为《珍珠鬘》〔页注d〕的注释。这里的叙述略有不同，但并不矛盾。这类似于 返回引用处：1

〔页注a〕龙钦饶绛、龙钦巴（klong chen rab 'byams）。

〔页注b〕yid zhin chog gi gyü（yid bzhin mchog gi rgyud）。 返回引用处：1

〔页注c〕无垢友（bi ma la mi tra）。 返回引用处：1

〔页注d〕mu tig treng drel（mu tig phreng 'grel）：无垢友著。 返回引用处：1

In these ways, it takes one intermediate eon for the universe to be obliterated; and for both universe and inhabitants, it takes twenty intermediate eons. Having completely dissolved, there comes to be emptiness like the vacuity of space that then endures for another twenty intermediate eons. The entire process of these four--formation, endurance, obliteration, and vacuity--total eighty intermedate eons when combined. That duration is referred to as a great eon. In the Abhidharma, it states:

如此，器世间坏灭需要一个中劫，器情两者合计需要二十中劫。完全消融后，出现如虚空般的空无状态，又持续二十中劫。成、住、坏、空四阶段，合计八十中劫，称为一个大劫。阿毗达磨说：

Formation and the obliteration of that, vacuity, and endurance are equal since eighty [intermediate eons] are a great eon.

成、坏、空、住等时，八十〔中劫〕为一大劫。

Thus, it is as taught. In these ways one must consider how the outer universe of the world systems is impermanent. The inner inhabitants who are the living beings have infinite life expectancies during the first eon, but that gradually declines all the way down to ten years as their endowments and vitality decrease. One must especially consider how since this universe that appears to be so solid and firm will be completely obliterated, needless to mention the inner inhabitants. In the Advice from a Spiritual Friend, it states:

如是所教。应如此思惟，外在世界系统的器世间无常。内在有情在初劫寿命无量，但随着圆满与精力衰退，逐渐减至十岁。尤其应思惟，连看似如此坚固的世界，都将完全坏灭，何况其中的有情。《亲友书》说：

The earth, Mt. Meru, and the oceans are incinerated by seven blazing suns, and even the ashes of those who are embodied are not spared. Needless to say, what will become of the fragile human bodies?

大地、须弥与海洋，为七个炽盛太阳焚尽，有身者的灰烬也不留。何况脆弱的人身，将会如何？

Thus, as stated, even all forms will vanish in the end without trace, including Mt. Meru. Since that is the case, surely the extremely fragile and vulnerable human body is at risk.

如是所说，最终连须弥山在内的一切形体，都将无余消失。既然如此，极其脆弱、易损的人身，当然处于危险之中。

3.2.1.1.2.2.2.2 The Way That One's Own Life Is Impermanent and How Death Will Occur This has three parts: 1 Contemplating the certainty of death 2 The uncertainty of when 3 At death- except for dharma-how nothing will be of benefit

3.2.1.1.2.2.2.2 自己的生命如何无常，以及死亡如何发生

分为三部分：

1. 思惟死亡确定。
2. 死期不定。
3. 临终时，除了佛法，其他一切皆无利益。

[a] pedma karpo (padma dkar po); Longchen Rabjam

〔页注a〕pedma karpo（padma dkar po）：龙钦饶绛著。 返回引用处：1 2

Second, in particular, the way that life is impermanent is described threefold: contemplating the certainty of death, the uncertainty of when, and at deathexcept for the dharma- how nothing whatsoever will be of benefit.

第二，特别说明生命无常，分三：思惟死亡确定、死期不定，以及临终时除佛法外一切皆无利益。

3.2.1.1.2.2.2.2.1 Contemplating the Certainty of Death First, the certainty of death is as stated in the Wish-Fulfilling Treasury:

3.2.1.1.2.2.2.2.1 思惟死亡确定

第一，死亡确定，如《如意宝藏》说：

Since life is uncertain and the time of death unknown: knowing that death is certain, recall this from one's heart.

生命不定，死期未知；了知死亡确定，应从心底忆念。

Thus, as taught, the reason this is so is that, when Yama[a] arrives, there is no circumstance whatsoever that can reverse the arrival. Inasmuch as life cannot be extended,[74] the process of its decrease remains uninterrupted. Even during life, although death is inevitable, there is still not much time to practice dharma.

如是所教，其原因是死主〔页注a〕到来时，没有任何因缘能令其返回。寿命既不能延长〔尾注74〕，其递减过程就不间断。即使尚且活着，死亡不可避免，而修法的时间仍不多。

For the first, it states in the Chapter on Impermanence:[b][75]

第一，《无常品》〔页注b〕〔尾注75〕说：

When the time arrives, whoever is a buddha, pratyeka, or even a shravaka must also abandon their bodies, so needless to mention the bodies of ordinary individuals.

时至，佛、独觉或声闻，也必须舍身，何况凡夫之身。

Thus, no matter what rebirth is taken, there will be death. In the Chapter on Impermanence, it continues:

无论获得何种受生，都将死亡。《无常品》又说：

Wherever one resides, there is no place on this earth where there will be exemption from death -not in space, nor in the depths of the oceans, not even in the center of the mountains.

无论住在哪里，此地没有免死之处：不在空中，不在深海，也不在山腹之中。

Thus, regardless of location, death will arrive. The quote continues:

无论身处何地，死亡都会到来。引文又说：

Regarding the events of the past and what will come in the future, whatever they may be: when the time comes to drop the body, everyone must transmigrate. Since those phenomena will then come to an end, those with wisdom must bear this in mind. Having met the dharma, that is what must be put into practice.

过去发生与未来将来的事，无论是什么，当舍身时到来，人人必须转生。这些法终将止息，智者应铭记于心。既遇佛法，就应付诸修持。

[a] Chi Dag ('chi bdag) or Shinjezheshed (gshin rje zhes gshed); Lord of Death [b] mi tag pai tsom (mi rtag pa'i tshoms); section within the Udänavarga compiled by Dharmatrata

〔页注a〕Chi Dag（'chi bdag），或 Shinjezheshed（gshin rje zhes gshed）：死主。 返回引用处：1 2

〔页注b〕mi tag pa'i tsom（mi rtag pa'i tshoms）：法救编集的《优陀那品》中的一节。 返回引用处：1 2

Thus, since all of those who came before and those who are to come must discard their bodies and transmigrate to another world, the wise must conclude that everything [about this world] is impermanent and will be obliterated. Accepting the sacred dharma, they should then engage in virtuous activity as just mentioned.

过去与未来的一切人，都必须舍弃身体，转生另一世界，因此智者应确定，〔此世的〕一切皆无常，终将坏灭。领受正法以后，应如刚才所说，行持善业。

Death is also certain in terms of there being no difference concerning the fact that life is overcome by death for all beings, whether they have already died or have yet to. Even the fully perfected buddhas who have come before have passed into nirvana in order to inspire disciples fixated upon permanence to practice the dharma. Likewise, if one does not think carefully and accepts how history recounts the stories of countless high and low individuals-such as scholars, practitioners, kings, ministers, bodhisattvas, and ordinary individuals of China and Tibet- -although it may seem as though they are still living among us, not a single one of them remains.

对于一切众生，无论已经死亡或尚未死亡，生命都被死亡胜伏，此事没有差别，因此死亡确定。甚至过去的圆满诸佛，也为激励执常的弟子修法而示现涅槃。同样，若不细思，只领受历史所述中藏无数尊卑人物的故事，如学者、修行者、国王、大臣、菩萨与凡人，虽仿佛他们仍活在我们之间，却没有一人留下。

By carefully considering this, none of them exist anywhere, having departed long before. Even concerning one's own immediate associates-such as khenpos, spiritual teachers, parents, dharma brothers and sisters, relatives, friends, enemies, and those whom one feels neutral toward, including every single associate-each one of them will surely depart from this world. Since there is no way that anyone can reverse impermanence and death, the certainty of death must be carefully deliberated.

仔细思量，他们早已离去，任何地方都不再存在。即使自己身边的堪布、善知识、父母、法友、亲属、朋友、敌人及无亲无怨者，乃至每一个熟识的人，也必定离开此世。没有人能够逆转无常与死亡，因此必须认真思惟死亡确定。

Second, life cannot be extended; but the process of its decrease remains uninterrupted as stated in Resting the Mind in Repose:

第二，寿命不能延长，而递减的过程不间断，如《心性休息》说：

This life cannot be extended and is always on the decline.

此生不能延长，恒常递减。

Thus, and in the Bodhicharyavatära, it states:

《入菩萨行论》说：

This life is always on the decline without interruption throughout the day and night. Even while declining since it cannot be extended, why then would someone like me not have to die?

此生昼夜不停地递减。既在减少，又不能增加，像我这样的人，为什么会不死？

Furthermore, if food supplies and other necessities that are not going to be used for a while are stored for several days or months, they will remain intact without deteriorating. One can also add additional supplies from elsewhere, and those supplies will then increase. When it comes to one's own life however, it is not like that. Not remaining static for even a moment, a life is forever on the decline and will eventually self-exhaust. Since that is the case, nothing else can be introduced to prevent this from happening. Hence, why would someone like me, including others, not have to die?

此外，一段时间暂不用的粮食与其他必需品，储放几日或几月，仍可完好而不损坏；也可从别处添入物资，使储量增加。但自己的寿命并非如此，连一刹那也不静止，恒常减少，最终自行耗尽。既然如此，就不能引入别的东西阻止这一过程。因此，像我这样的人，包括其他人，为什么会不死？

These days, it is next to impossible to still be alive at ninety.[76] Not only that,

如今，要活到九十岁，近乎不可能。〔尾注76〕不仅如此，

Third, death is inevitable. Even during life, there is no time to practice dharma, as it states in the Speech Bringing an End to the Four Incorrect Views:[a]

第三，死亡不可避免，即使活着，也没有多少时间修法，如《止息四颠倒之语》〔页注a〕说：

From today onward, even the longest human life expectancy will not exceed one-hundred years. During that time, from childhood until old age, life is spent without fully accomplishing one's purpose. Due to sleep, illness, and the rest, there is no opportunity for practice; so the true goal is completely squandered. For a human enjoying a state of well-being, just how much leisure time do they actually have?

从今日起，人类最长寿命也不过百岁。其间，从童年到老年，生命未能圆满实现目标。由于睡眠、疾病等，没有修行机会，真实目标完全虚耗。享有安乐的人，实际上有多少闲暇？

For humans living when the life expectancy range is more or less one-hundred years, no matter what, it is unlikely their life will exceed that duration. Assuming that to be the case, then consider the fact that the first ten years are spent in childhood when the mind and body are still developing; SO dharma practice does not occur. Later on, if the individual reaches eighty years, then the final twenty years of their life will be in a state of old age that will prevent them from practicing. Half of the one-hundred years would have been spent sleeping, and the rest of the time is filled with illness, strife, and so forth so that there ends up being virtually no time at all for dharma practice. Although the wish to accomplish dharma may have been there, these are the ways in which that wish remains unfulfilled.

当人寿大约百岁时，无论如何，不大可能超过这一时长。假设如此，应思惟：最初十年是童年，身心仍在发展，不能修法。以后，若活到八十岁，那么生命最后二十年将处于老年，妨碍修行。百岁的一半用于睡眠，其余时间充满疾病、争斗等，因此几乎没有修法时间。纵使曾有成办法的愿望，也会因这些方式而无法实现。

From the perspective of well-being and the capacity to practice: once one is reborn as this kind of human being, it is taught that one should not depend upon having extra time to practice dharma. Understanding that even if life is long-during childhood, dharma cannot be comprehended. While in adolescence, there will be no interest; and once old, there will be no potential. During the time in between, half of that is spent in sleep while the rest is spent in distractions, such as eating, drinking, and the like.

从安乐与修行能力而言，既然生为这样的人，教言说，就不应指望另有余暇修法。应理解，即使寿命长，童年不能理解佛法；青年没有兴趣；衰老以后没有能力；中间的时期，一半用于睡眠，其余用于饮食等散乱。

If the time actually spent on dharma were added up after all is said and done, it would amount to about five or six years at the most. Thinking in this way, one must come to grips with the statement that death is certain and there is no leisure

一切算来，真正用于佛法的时间，至多五六年。如此思惟，必须切实体认：死亡确定，并无闲暇

[a] chin chi log zhi gog pa'i tam (phyin ci log bzhi 'gog pa'i gtam, caturviparyayaparihärakatha); Mätrceta

〔页注a〕chin chi log zhi gog pa'i tam（phyin ci log bzhi 'gog pa'i gtam，caturviparyayaparihārakathā）：摩咥里制吒（Mātṛceṭa）著。 返回引用处：1 2

Without remaining for long, death is inevitable so dharma practice must be embraced immediately!

不会久留，死亡不可避免，必须立即投入修法！

Thus, it is as taught.

如是所教。

3.2.1.1.2.2.2.2.2 The Uncertainty of When Second, contemplating the uncertainty of death is as stated in the Wish-Fulfilling Treasury:

3.2.1.1.2.2.2.2.2 死期不定

第二，思惟死期不定，如《如意宝藏》说：

Merchants in a marketplace, a plantain tree at the river banks, the sound of thunder, clouds in the sky, the lives of living beings, and the pace of the sun and moon are impermanent and always in flux. Know that death is swiftly approaching.

集市商人、河岸芭蕉、雷声、空中云、众生之命、日月之运行，皆无常而不断变动。应知死亡正迅速逼近。

So, it is unknown as to when travelling merchants will depart or when the plantain tree that grows from the river bank will perish. Likewise, the sound of thunder, the sudden vanishing of clouds, and the death of beings such as animals are all a mystery. Regardless of summer and winter, the pace of the sun and moon is extremely swift. Like these examples, death is swiftly approaching; and when it will descend upon one always remains a mystery.

不知行商何时离去，也不知河岸芭蕉何时毁灭。同样，雷声、云忽然消散，以及动物等众生的死亡，都是未知。无论夏冬，日月运行极为迅速。如这些譬喻，死亡正迅速接近，何时降临自身，始终不可知。

Based on that, the life expectancy of those of us who occupy Jambudvipa is uncertain; and there are many circumstances that can cause our death, yet few that will sustain life. Since the human body is delicate like a bubble on water, the time of death remains uncertain.

因此，我们这些赡部洲居民的寿命不定；致死因缘多，维生因缘少。人身如水泡般脆弱，死期便不确定。

First, the uncertainty of life expectancy for inhabitants of Jambudvipa is as follows. Although generally there are descriptions about the life expectancy of all sentient beings in the three realms, in Uttarakuru this is definitive; whereas in other worlds, the individual life expectancies are unable to be determined. Even among those, the inhabitants of Jambudvipa are as the Abhidharma tells us:

第一，赡部洲居民寿命不定，如下所说。虽然通常对三界一切众生的寿命都有描述，但北俱卢洲寿命确定，其他世界个人寿命却不能确定。其中，赡部洲居民的情形，如阿毗达磨所说：

Here [i.e., Jambudvipa], life expectancy is uncertain since at first it is boundless and later declines to only ten years.

此处〔即赡部洲〕寿命不定，初时无量，后来减至十岁。

Thus, previously the life span was boundless until eventually this declined so that the longest life was only ten years of age. That difference indicates extreme uncertainty. Even now, it is ambiguous as to who will die first- the youth, the elder, or the person in the prime of life. In the past, countless people younger than oneself

过去寿命无量，最终逐渐减少，以至最长只有十岁。这种差异，显示极大的不确定性。即使现在，青年、老人或壮年人，谁先死，也不明了。过去，无数比自己年轻的人

Between the next day and the next life, which will be first is indeterminate. Hence, don't just prepare for the next day; make preparations for the next life.

明日与来世，谁先到来并不确定。因此，不要只为明日作准备，也要为来世作准备。

Thus, between the next day and the next life- since it is uncertain as to which will come first -in the face of such ambiguity, one must not prepare for the next day but rather make preparations for the next life. Consider carefully that there is no guarantee that one will not die on this very day.

明日与来世，既然不知谁先到来，面对这样的不确定，就不应为明日筹备，而应为来世作准备。应仔细思惟，没有保证自己今日不会死。

Second, although there are many circumstances causing death, there are few that sustain life as stated in Resting the Mind in Repose:

第二，致死因缘虽多，维生因缘却少，如《心性休息》说：

There are many circumstances for death and few for life.

死缘多，生缘少。

Thus, given that the circumstances for death are many and there are few for life, the Jewel Garland also tells uS:

既然死缘多、生缘少，《宝鬘论》也告诉我们：

The circumstances for death are many, but for life they are limited. Given that everyone is bound to die, the dharma must always be practiced.

致死因缘众多，维生因缘有限。人人必死，故应恒常修法。

Thus, the many circumstances for death include varieties of illness, harm imposed by demonic-force possession from human and nonhuman forces, and so forth. The circumstances for life are limited in comparison; and even if one thinks something is a circumstance for sustaining life, in truth there is nothing that does not eventually turn into a cause for death. In order to avoid death, one searches for food, drink, medicine, place to live, and companionship; yet the food and drink may become disagreeable, the medicine can be incorrect, the house can collapse, the close friends can deceive you, and so forth- all becoming more causes that contribute to death. Aside from becoming a circumstance for death, nothing noticeable actually supports life.

众多死缘，包括种种疾病、人与非人魔力侵扰所施的伤害等。相比之下，维生因缘有限；即使认为某物能维生，实际上，也没有什么最终不会转成死因。为避免死亡，人寻求饮食、药物、住处与伴侣；然而饮食可能不适宜，药物可能错误，房屋可能倒塌，亲近朋友可能欺骗你，等等，都成为促成死亡的更多原因。除成为死缘外，看不见有什么真正支撑生命。

Third, that the body is delicate like a bubble on water is as follows. Since this body is so delicate, it is easily injured without even contracting a significant illness or the onset of harm. Even being poked by a thorn can cause an infection that may turn viral and take one's life. For this, the outer circumstances-such as earth, water, fire, wind, dangerous ravines, and the like- bring on fear that comes from inanimate objects. Due to one's karma-even if life is long-enemies, humans, and nonhuman demonic forces can interrupt this so that one is unable to live out [a full] life. This harm is imposed through animate objects.

第三，身体如水泡般脆弱。这身体如此脆弱，不必患重病或遭重大伤害，就容易受损。甚至被刺扎一下，也可能感染，转成病毒性病症而夺命。其中，地、水、火、风、危险山谷等外缘，带来无情物造成的恐惧。由于自己的业，即使寿命长，敌人、人及非人魔力，也能中断它，使人不能活满〔应有的〕寿命。这是有情所施的伤害。

The inner circumstances include harm imposed through illness from imbalances with wind, bile, phlegm,[77] and so forth that make it easy for this body to perish.

内缘，包括风、胆、痰〔尾注77〕等失调所生疾病的伤害，使此身容易败亡。

In the Advice from a Spiritual Friend, it states:

《亲友书》说：

In this life, there are so many ways to be harmed; so life is even more fleeting than a water bubble in a windstorm. The capacities to inhale and exhale, or even wake up, are themselves great marvel.

此生受害的方式如此众多，因此生命比暴风中的水泡还短暂。能够吸气、呼气，甚至醒来，本身就是大奇迹。

Thus, since there are so many harmful factors confronting the life of a human being, life is even more fleeting than a water bubble in a windstorm. Breathing in as well as out and even having the chance to wake up in the morning without having died -is itself great marvel. It also states in the Jewel Garland:

人命面对如此众多害缘，比暴风中的水泡更短暂。能够吸气、呼气，乃至未死而有机会晨起，本身就是大奇迹。《宝鬘论》也说：

Abiding in the circumstance of death is like a candle placed in the midst of a windstorm.

处于死缘之中，如蜡烛置于暴风中央。

Thus, it is as taught. It is also taught that, among the ways to meditate on impermanence, meditating on the uncertainty of the time of death is extremely potent. Therefore, since the time of death is uncertain, it is necessary to practice dharma as soon as possible. In Resting the Mind in Repose, it states:

如是所教。教言也说，各种无常观中，观修死期不定，极有力量。因此，死期既不确定，就必须尽早修法。《心性休息》说：

Life is short, so it is sensible to reduce future plans and from today onward put effort toward dharma practice.

人生短暂，理应减少未来计划，从今日起努力修法。

Thus, it is as taught.

如是所教。

3.2.1.1.2.2.2.2.3 At Death -Except for DharmaHow Nothing Will Be of Benefit Third, except for dharma, nothing else is beneficial at the time of death as stated in the Wish-Fulfilling Treasury:

3.2.1.1.2.2.2.2.3 临终时，除了佛法，其他一切皆无利益

第三，临终时除佛法外，其他皆无利益，如《如意宝藏》说：

When one dies, the environment, belongings, relatives, one's prowess, and all supports will become annulled without exception. Hence, the sacred dharma must be put into practice.

死亡之时，环境、财物、亲属、自身力量与一切依靠，无一例外皆失效。因此必须修持正法。

Thus, it is said all of that becomes annulled; and from the perspective of support, none of that will be of any benefit. Once death arrives, family members will be of no benefit; wealth and material things will be of no benefit; and one's body will have no purpose. One must think in this way. First, in the Bodhicharyāvatāra, it states:

一切皆失效，是从依靠而言，它们全无利益。死来之时，亲属无益，财富资具无益，自身也无用，应如此思惟。首先，《入菩萨行论》说：

Thus, as mentioned: at death, merit alone will be of benefit by granting refuge. Otherwise, friends, relatives, fame, power, and the like-no matter what they may be-will be to no avail. Not only that, if one dies with attachment to any of that, one will fail to transcend the suffering of the lower realms. It is taught that, if family and friends show intense suffering [at one's death], then the deceased will suffer even more in the bardo. Therefore, think to yourself, "What is the benefit of attachment to family members?"

如上所说，临终时唯有福德，能以给予庇护而利益。除此以外，朋友、亲属、名声、权势等，无论是什么，都无济于事。不仅如此，若对其中任何一项怀贪著而死，就不能超越恶趣之苦。教言说，若亲友〔在其死亡时〕表现出极大痛苦，亡者在中阴中会更加受苦。因此应自问：“贪著亲属有何利益？”

Second, contemplating how material things are of no benefit at death is as follows. At death, even if wealth comparable to the glory of a chakravartin ruler is possessed, one still lacks the power to take even a trace of it along. Moreover, if one has attachment or fixation toward this, it becomes the cause of inexhaustible suffering.

第二，思惟财物于死无益。临终即使拥有媲美转轮王荣耀的财富，也无力带走丝毫。再者，若对其贪著、固执，就成为无尽痛苦之因。

Third, that the body brings no benefit is as follows. Not just only that wealth, but this fleshly body born from the mother's womb that has been coexisting with oneself must be left behind, while the consciousness- like extracting a hair from butter[78]-transfers to the next lifetime; so it is of no benefit. Therefore, since nothing else is of benefit except for the dharma, one must only practice the holy dharma.

第三，身体也无益。不只是财富，从母胎出生、始终与自己共处的血肉之身，也必须留下；识则如从酥油中抽出毛发〔尾注78〕，迁往来世。因此身体无益。既然除佛法外别无利益，就应唯修正法。

3.2.1.1.2.2.2.3 Other Explanations Concerning the Ways of Impermanence Third, other categories of impermanence are as follows. In the Sütra Requested by King Bimbisāra,[a][79] it states:

3.2.1.1.2.2.2.3 关于无常方式的其他说明

第三，其他类别的无常如下。《频婆娑罗王请问经》〔页注a〕〔尾注79〕说：

Alas! Compounded phenomena are not everlasting. By virtue of the nature, these ebb and flow. If there is birth, then there will be death; if there is meeting, there will be parting; and if there is increase, there will be deprivation. Although there may be vitality during youth, this will be deprived by poor health; life expectancy as well will be robbed by death. Through attachment, suffering increases; yet through repulsion [toward samsara], there can be liberation.

唉，有为法并非恒常，由其本性而起落。有生必有死，有聚必有散，有增必有减。青春虽有活力，也会被疾病夺去；寿命也会被死亡劫夺。贪著增长痛苦，而厌离〔轮回〕能得解脱。

Thus, in the Vinaya, it states:

律藏说：

[a] zük chan nying pö zhü pa'i do (gzugs can snying pos zhus pa'i mdo, bimbisärapratyudgamananama-mahayanasütra)

〔页注a〕zük chan nying pö zhü pa'i do（gzugs can snying pos zhus pa'i mdo，bimbisārapratyudgamana-nāma-mahāyānasūtra）。 返回引用处：1 2

Thus, it is as taught. The way that all of this is impermanent is as stated in the Sutra of Advice to the King:[a]

如是所教。这一切如何无常，如《教王经》〔页注a〕说：

For example, if the four mountains supporting the four directions that are absolutely firm, stable, essential, indestructible, flawless, and majestic so that they seem to reach into the heavens suddenly collapse and everything around them including the earth, trees, branches, leaves, living beings, and elementals turn into dust, it would not be easy to escape from this catastrophe or to reverse it through any powers such as wealth, substances, mantra, or potions.

譬如支撑四方的四座山，绝对坚固、稳定、实心、不可毁、无缺而巍峨，仿佛高接云天；若突然崩塌，周围一切，包括大地、树木、枝叶、有情与元素精灵，都化为尘埃，便不易逃离这灾难，或以财富、物品、真言、药剂等任何力量逆转。

Great King! Just like that, when the four great states of fear arrive, it will not be easy to quickly escape or reverse that through the powers of wealth, substances, mantra, medicine, and the like. What are the four? They are aging, illness, decrepitude, and death.

大王！同样，四大怖畏到来时，不容易迅速逃脱，也不容易以财富、物品、真言、药物等力量逆转。是哪四种？衰老、疾病、衰败与死亡。

Great King! Aging is that which will bring an end to youthfulness; illness brings an end to good health; decrepitude destroys everything that is flourishing; and death steals away life itself. From these, even if one is swift, there can be no escape or reversal through power, wealth, substances, or mantra; nor can this be cured with medicines.

大王！衰老终结青春，疾病终结健康，衰败摧毁一切兴盛，死亡夺走生命本身。对于这些，即使迅速，也不能逃离，不能以权力、财富、物品或真言逆转，也不能以药物治愈。

Saying that "the iron mountains in the four directions are solid, firm, and essential" means they are not hollow. "Flawless" means they have no cracks or openings. "Being majestic" means that every aspect is dense and magnificent. Mentioning "trees" refers to large, older trees with many branches. The "elementals" are a category of beings. The "four mountains existing in four directions and then collapsing" indicates that old age and so forth -these four-will destroy youth. Hence, one should consider the meaning through the analogy.

“四方铁山坚实、稳固、实心”，意思是不空心。“无缺”，是没有裂缝或开口。“巍峨”，是各方面都厚实、雄伟。“树木”，指枝繁的大树、老树。“元素精灵”是一类众生。“四方四山崩塌”，表示衰老等四者将摧毁青春。因此，应通过譬喻思惟其义。

It also states in the Sutra of Vast Manifestations:

《广大显现经》也说：

The three realms of existence are impermanent like autumn clouds. The birth and death of beings resemble the gyrations of a dance. The duration of the life expectancy of living beings is like a flash of lightning or a cascading waterfall that swiftly plunges downward.

三有无常如秋云，众生生死如舞蹈旋转；有情寿量，如闪电一现，或瀑布迅速奔泻。

[a] gyalpo la dam pa'i do (rgyal po la gdams pa'i mdo, rajavavadaka)

〔页注a〕gyalpo la dam pa'i do（rgyal po la gdams pa'i mdo，rājāvavādaka）。 返回引用处：1 2

Thus, one should consider that the birth and death of beings is, for example, like when performers dance and change masks, indicating taking various future rebirths. Just as [with dance], the many expressions that are demonstrated indicate how living beings must go through constant transitions.

应思惟，众生生死，例如表演者起舞、更换面具，表示未来种种受生。正如〔舞蹈〕，所展现的众多表现形式，显示有情必须经历不断变迁。

In the Chapter on Impermanence, it states:

《无常品》说：

Many beings that can be seen in the morning are gone by evening and may never be seen again. Although many beings can be seen in the evening, by morning some of them may never be seen again.

早晨可见的许多众生，晚上已经不在，也许永不再见；晚上可见的许多众生，到了早晨，其中一些也许永不再见。

Thus, that which was apparent this morning, by evening, will have vanished from sight and vice versa. The quote tells us:

早晨还在眼前者，到了晚上，便从视野消失，反之亦然。引文告诉我们：

When, among many men and women, the youngest dies, what is the point in still believing they should have lived the longest and saying, "Oh, this person was too young to die!" Some die while still in the womb; likewise, some die at birth; some die when they first begin to crawl and others when they are already walking. Some die old, and some die young. Humans who are youthful gradually grow older like fruit ripening on the vine that will eventually drop off.

众多男女之中，最年轻者死去时，仍认为他本应活得最久，还说“唉，这个人太年轻，不该死”，有何意义？有人死于胎中，有人出生时死，有人刚开始爬行时死，也有人已经行走时死；有人老死，有人夭折。年轻人逐渐老去，如藤上果实成熟，最终掉落。

Thus, it is as taught. For the most part, what was said here is easy to understand; however saying "gradually" means they will eventually die. For example, consider a tree laden with ripe fruit and how the fruit will not stay on the tree for long but will inevitably fall to the ground. All of these explanations just given correspond with the aspect of coarse impermanence. It states in the Madhyamaka's FourHundred Stanzas:

如是所教。这里所说大多易懂，不过“逐渐”意味着最终会死。例如，想一棵挂满熟果的树，果实不会长久留在树上，必然落地。以上说明，都对应粗无常的一面。中观《四百颂》说：

Anyone who says "I am alive" can claim to be alive in that moment; but after that, this may no longer be the case. The person who fails to know this will have a hard time knowing himself.

谁说“我活着”，只可说在那一刻活着；之后就未必如此。不知这一点者，很难认识自己。

Thus, regardless of who it is, saying "I am alive" holds true only for the length of that moment, not otherwise. For example, the mind transfers from one object to the next by instantaneously pursuing the flow of thoughts that arise and subside. For instance, when swiftly reciting the sound of syllables and so forth, the timing of each syllable's sound and the aspect of each syllable remain distinct. The mind that is concentrating upon this is itself distinct, and that is why the mind is established as instantaneous in that moment.

无论是谁，说“我活着”，只在那一刻的时长内为真，并非其他时候。例如，心瞬间追随生灭念流，从一个对象转到下一个对象。又如快速诵读字音，每个字的发声时间及字的方面，都各自不同；专注于此的心，本身也各自不同，因此心被确立为当下刹那性的。

To expand on this, saying "it is instantaneous" implies the shortest possible duration of time. For example, when a healthy person snaps their fingers, that

进一步说，“刹那性”意味着最短可能时长。例如，健康的人弹指时，那

Just as the flow of a river can be seen incorrectly and is said to be permanent...

如河流被误见，而说为恒常……

As taught, for example, although a river flows swiftly, those with dull minds will think that yesterday's water is still apparent today. Confused by the continuity of rushing water that has no past or future, it is then incorrectly considered to be a single flow; while the instantaneous moments of change go unnoticed. Like that, in this world, it is rare to find those who understand their own nature, which is why the notion of life being permanent is a general incorrect assumption.

如所教，河水虽迅速流动，心智迟钝者却以为，昨日之水今日仍在眼前。受既无过去也无未来之奔流水流的连续性迷惑，便错误地认为只有同一道流，而未察觉刹那变化。同样，世间少有了解自身本性者，因此生命恒常之见，是普遍的错误假设。

Concerning this, for the duration of merely placing one foot after the otherspeaking a single word and having an instantaneous thought- -life becomes reduced, and one gets closer to the feet of Yama. Life does not cease for single moment; and since that is the case, this life's nature is instantaneous. In fact, when it comes to life, there is no way to reconcile the erroneous notion that the life span will be lengthy. Except for being immediate, there is no life that exists beyond that; and aside from being designated by the mind, life has no true, inherent existence.

在仅仅一脚接一脚、说一个字、起一刹那念的期间，生命已减少，更接近死主脚下。生命一刹那也不停息，因此此生本性是刹那性的。实际上，关于生命，无法使“寿命很长”这一错误观念成立。除了当下，并无超出此刻而存在的生命；除了心的安立，生命没有真实的自性存在。

In the Bodhicharyāvatāra, we are told:

《入菩萨行论》告诉我们：

Like the experience of a dream, all things that have been experienced in any way at all amount to just memories.

如梦的体验，任何方式经历的一切，都只是记忆。

Thus, as taught, until now, no matter how much one's life has passed by, it is now just a memory as though nothing existed, like a dream experience. If one thinks about it, today's experiences will be just like that by this time tomorrow. In the future, once time is used up, everything will become just like that. Thinking that everything lacks true existence like a dream, rather than being complacent and accepting things as permanent and real with attachment, one must accomplish virtue. In the terma commentary, it states:

如是所教，迄今无论生命过去多少，现在都只是记忆，仿佛什么也未曾存在，如梦中经验。仔细思量，今日的经历，到明日此时也将如此。未来时间一旦用尽，一切也将如此。思惟一切如梦，没有真实存在，不应自满地将事物执为恒常真实而贪著，必须成办善业。伏藏注释说：

From birth until the present-if one analyzes the duration of life expectancy-rather than being long, it is instantaneous. Thinking of this as dreamlike and not really true leaves no leisure time to rest so that virtue will be accomplished. Hence, meditate on steadfast renunciation and repulsion.

从出生到现在，若分析寿量，其非长久，而是刹那。思惟此如梦、并非真实，就无闲暇休息，而能成办善业。因此，应修坚固的出离与厌离。

Thus, it is taught. All of this demonstrates the way of meditating on the subtle aspect of impermanence. Knowing that life has no true existence, like a dream, the cultivation of repulsion is an exceptional feature of this [chöd] commentary.

如是所教。以上展示细无常的观修方法。了知生命如梦、无真实存在而培养厌离，是此〔断法〕注释的殊胜特点。

Scholars who followed the previous master Chagsorwa[a] practiced this as follows. Generally, the coarse aspect of impermanence is considered compounded, so obliteration of this would be definitive. With that consideration, there is no freedom but to die. These are the two [aspects of impermanence], as well as the subtle aspect of impermanence, which is that each instant is transient, like the examples of a cascading waterfall or a shepherd driving animals from behind.

追随往昔大师恰索瓦〔页注a〕的学者，如下修习。一般而言，粗无常这一面，被视为有为，因此坏灭确定；如此思惟，便知无自主、必定死亡。这是〔无常的〕两个方面。此外还有细无常，即每一刹那迁变，如奔泻瀑布或牧人从后驱赶牲畜的譬喻。

Considering that sudden impermanence involves upheavals with elements, gods, and both, as well as death that is brought on due to circumstances associated with food, clothing, and dwelling places, they practiced by contemplating these three aspects [i.e., coarse, subtle, and sudden impermanence]. Our master, Shedrüb Tenpa'i Nyima Rinpoche,[b][80] whose sacred name is hard to casually repeat, advised that as years, months, days, and time in general progress, the inevitability of death is the aspect of coarse, outer impermanence. Through instantaneous time, the exhaustion of the life span is inner, subtle impermanence. Since while ingesting food it is possible to suddenly die, that sudden onset of death requires one to think that any meal could possibly be one's last.

骤然无常，包括大种、天众或两者所致的变故，以及饮食、衣物、住处相关因缘带来的死亡。思惟这些，他们修习这三个方面〔即粗、细、骤然无常〕。我们的导师，圣名不宜随便称呼的协珠丹贝尼玛仁波切〔页注b〕〔尾注80〕，教诫说：随着年、月、日及时间不断推进，必然死亡，是外在粗无常；随着刹那时间，寿命耗尽，是内在细无常。进食时也可能突然死亡，这种骤死，要求人思惟每一餐都可能是最后一餐。

When donning clothes, think this may be the last time to wear clothes; when having conversations with others, think this could be the last exchange you will have with them; and so forth. The application of this to every activity as a mind training is meditation upon impermanence with intense concentration. These are the three to practice. The key point of all aspects of impermanence is subtle transiency, so it is extremely important to contemplate the understated aspect. This is the advice that was given repeatedly.

穿衣时，想这可能是最后一次穿衣；与人交谈时，想这可能是与他们最后的交谈，等等。将此应用于每一活动而修心，就是以强烈专注观修无常。这是应修的三者。一切无常的关要，是细微迁变，因此思惟细微的一面，极为重要。这是他反复给予的教诫。

Furthermore, the eight aspects of untimely death are as follows: patients who fail to rely upon healing ceremonies, receive incorrect medicine such as the wrong prescription, are punished through law, whose vitality has been stolen by human and nonhuman spirits, have been harmed by the elements such as fire, harmed through unruly vicious animals, fall from high places, and are harmed through zombies and curses. These categories were explained in the sutra Exceptional Extensive Prayers Made by Seven Previous Tathāgatas.[c]

此外，八种非时死如下：病人不依治病仪式；服用错误药物，例如处方错误；受法律惩罚；精力被人或非人精灵夺走；受火等大种伤害；受不驯的凶猛动物伤害；从高处跌落；以及受起尸、咒诅伤害。《七如来往昔殊胜广愿经》〔页注c〕解释了这些类别。

In other teachings, it also states:

其他教言也说：

[a] phyag sor ba [b] bshad sgrub bstan pa' nyi ma rin po che [c] de war shek pa dün gyi ngon gyi monlam gyi khyed par gyey pa'i do (bde bar gshegs pa bdun gyi sngon gyi smon lam gyi khyad par rgyas pa'ii mdo, aryasaptatathägatapürvapranidhänavishe sha vistaranamamahayanasutra)

〔页注a〕phyag sor ba。 返回引用处：1 2

〔页注b〕bshad sgrub bstan pa'i nyi ma rin po che。 返回引用处：1 2

〔页注c〕de war shek pa dün gyi ngon gyi monlam gyi khyed par gyey pa'i do（bde bar gshegs pa bdun gyi sngon gyi smon lam gyi khyad par rgyas pa'i mdo，āryasaptatathāgatapūrvapraṇidhānaviśeṣavistāranāmamahāyānasūtra）。 返回引用处：1 2

These are all explained to be circumstances that bring on untimely death. In addition, to cross a river without a life support, drink poison, and so forth are described. It is also mentioned in the Four-Hundred Stanzas how contemplating death and impermanence amounts to an exceptional aspect of reasoning:

这些都被解释为导致非时死的因缘。此外，还说到无救生依靠而渡河、饮毒等。《四百颂》也提到，思惟死亡无常，是殊胜的理观察：

In order to die, there would have had to be birth; those who are overpowered by negative karma will not think that they are living, but rather that they are dying.

要死亡，就必须曾出生；为恶业所制者，不应想自己正在活着，而应想自己正在死去。

Thus, as taught, this means that, without birth, there will be no death; and by the power of karma and passions, once there is birth, it is certain there will be death. Therefore, at present, we think that once we are born, we are alive; and in order to be alive, it appears as though there was birth. Actually, it is not like that. From the beginning, in order to die, we had to be born.

如是所教，意思是无生就无死；依业与烦恼之力，一旦出生，就必定死亡。因此，目前我们认为，一出生便活着，似乎出生是为了活着。其实不然，从一开始，为了死去，我们才必须出生。

The Buddha taught, "Due to the circumstance of birth, there is aging and death." In the interim, there is aging, illness, and so forth so that one is overpowered by this and lacks even a moment of personal freedom. Aging and so forth are like the executioner of birth. Together, they drag one into the presence of Yama without letting up for single moment since the nature is to continue going forward without reprieve. Hence, this is like how, if the object to kill is beheaded, the result of such an action can only lead to death. Due to these causes and contributing circumstances, an individual can see things from a perspective that will only prepare them for death, not for life. One should not deceive oneself due to the wish to keep living. Commenting upon that, the Abhidharma tells us:

佛陀教导：“以生为缘，有老死。”中间有衰老、疾病等，使人受制于它们，连一刹那自主也没有。衰老等，如出生的刽子手，共同把人拖向死主面前，一刹那也不放松，因为本性就是不断前进，毫无喘息。因此，如将欲杀者斩首，这样行动的结果只能导致死亡。由于这些因缘，个人应从只能为死作准备、而非为活作准备的角度看事，不应因希望继续活着而欺骗自己。关于这一点，阿毗达磨告诉我们：

O Hero of Men! Wherever a womb has been entered in the world: from the moment of the first night onward, each day after without delay that person approaches the presence of Yama.

人中英雄！世间无论在哪里入胎，从最初一夜起，此后日日毫不迟延地趋近死主。

Thus, saying "hero" indicates that the object of entrustment is similar in status to a king. From the first night of entering the womb onward, each moment of every day one is swiftly approaching the presence of Yama. It is taught that none can delay this process.

“英雄”，表示付嘱对象的地位类似国王。从入胎第一夜起，每一天的每一刻，都迅速接近死主。教言说，无人能够延缓这一过程。

To illustrate the stages of what was just explained through metaphors, this process resembles a king's messenger under strict orders, a gypsy lady riding camel, or the procuring of an executioner. For example, if a messenger is commanded by a ruthless, heartless king to deliver a message with strict orders to return, the actions of the messenger will be just as ordered, not otherwise. Similarly, the activity of birth solely occurs so there can be the process of death, not otherwise. Each moment of life moves one closer to death.

以譬喻说明刚才所述次第，这个过程如奉严令的王使、骑骆驼的吉卜赛女子，或雇用刽子手。例如，无情残酷的国王命使者送信，严令其返回，使者只能依命行事，别无其他。同样，出生之活动，唯为死亡过程而发生，并非其他。生命每一刻，都使人更加接近死亡。

Then, for example, if a gypsy lady suddenly thinks she must return home and hurriedly jumps on a reclining camel just outside the threshold, the camel will think she is a skillful rider, stand up, and depart. The camel must then go wherever the lady directs him. Like that, all states of birth lead to death and are thus taken over by other [circumstances] that depend upon death. When one person attempts to kill another, they may hire an executioner; yet if the executioner is unable to do the job, he may turn sides and kill the procurer. Like that, birth does not have the potential to ensure life, so it will inevitably turn on itself to become the activity of death, not otherwise. Life is like the person who hired a killer and who was then killed himself. One must think in these ways.

又如，一个吉卜赛女子突然想到必须回家，匆忙骑上门外伏卧的骆驼；骆驼以为她善于骑乘，便起身出发，随后必须依她指示前行。同样，一切受生都导向死亡，因此被依赖死亡的其他〔因缘〕所支配。一人想杀另一人，或许雇用刽子手；若刽子手不能完成任务，也可能倒戈，反杀雇主。同样，出生无力保证生存，必然转而成为死亡的活动，并非其他。生命如雇凶者，最终自己被杀，应如此思惟。

The way to understand the meaning of these passages [is as follows]. First, in order for there to be death, there is birth; and that will then have to lead to death, like the example of the messenger. Although there is birth in order to die, if there were freedom, it would be acceptable to rest for a while; but there is no freedom to do so. There is no freedom, since the nature of [this life] does not depend upon oneself alone. If there were method through which to reverse the external circumstances, that would be one thing; but that, too, is not the case. Although that is not the case, perhaps it would be possible to engage and prepare activities that sustain life and possibly delay death through the creation of hindrances. That, too, is also not the case. Since those options are unrealistic, one must decide that there IS no choice but to die quickly. That is why the FourHundred Stanzas states:

这些段落之义，应如此理解：首先，为有死亡而出生，继而必定导向死亡，如使者的譬喻。虽然为死而生，若有自由，暂歇一阵也未尝不可，但并无这种自由。没有自由，是因为〔此生〕的本性，并不只依自己。若有方法逆转外缘，尚可另论，但也并非如此。即使不能逆转，或许可以开展、筹备维生事务，制造阻碍以延缓死亡；这也不成立。既然这些选择不切实际，便应决定，除了迅速走向死亡，别无选择。因此，《四百颂》说：

Like your previous death, time has passed by; that is how it is now and how it will be. It will never be acceptable to say that the process of death is going to be pleasant.

如你先前的死亡，时间已经过去；现在如此，未来亦然。说死亡的过程将令人愉快，永远不能成立。

As it states, although we think that we are enjoying our present life, it is not really the case. Previously, just as we have proceeded to our death, now we are proceding again; and in the future, we will continue to do the same thing. While traversing to our death, there will be no rest, not even for an instant. It is never going to be acceptable to assume that this life will always be pleasant, so one must develop a sense of heartfelt trepidation toward death.

如所说，虽然我们认为正在享受今生，实际上并非如此。以前如何走向死亡，现在又如此前行，未来也将继续。走向死亡时，连刹那休息也没有。认为此生将永远快乐，绝不成立，因此应从内心对死亡生起畏惧。