DEVELOPING A YEARNING FOR A GOOD REBIRTH (120)
This has two subdivisions: (1) remembering that your present rebirth will not last long and that you will die; (2) thinking about what sort of happiness or suffering you will have in your next rebirth in either of the two types of migrations.

RECALLING THAT YOUR PRESENT REBIRTH WILL NOT LAST LONG AND THAT YOU WILL DIE (121) This has three subheadings: (1) the drawbacks of not remembering death; (2) the advantages of remembering death; (3) the actual way to remember death.

THE DRAWBACKS OF NOT REMEMBERING DEATH (122) There are six sections here.

THE DRAWBACK THAT YOU WILL NOT REMEMBER DHARMA (123) If you do not recollect death, you will think about only this life, get caught up in its many demands— food, clothes, and so on— and thus not practice Dharma. If you recollect death well, you will work hard to prepare for your next lives, just as a Khampa about to go on a journey would work only at preparing and packing. Your enormous craving for food, fashion, reputation, and so on, can be blamed on your not remembering impermanence. Every day that passes without your recalling impermanence is a day of your life wasted.

THE DRAWBACK THAT YOU WILL REMEMBER [THE DHARMA] BUT NOT PRACTICE IT (124) Je Tsongkapa said: Everyone thinks, “Death will eventually come.” Yet they keep the evil thought, “But I will not die today, I will not die today,” right until they are on the point of dying. You grasp on to the idea that you are not going to die, and think, “Oh, I could practice Dharma next year or the year after.” You are forever procrastinating. You think about Dharma but do not practice it; you remain engrossed in thoughts such as, “I want this valuable object.” Meanwhile, while you are not practicing Dharma, your human life is running o
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. [THE DRAWBACK THAT] YOU WILL PRACTICE BUT NOT PRACTICE PROPERLY (125) At the moment we are Dharma practitioners, but because we do not ignore this life’s trivia, our practice is not at all pure. We study and contemplate, yet unintentionally want to be scholars, or famous. We meditate, do recitations, and so forth, thinking this will remove life’s unfavorable circumstances. Even great meditating hermits are not free from involuntarily wanting to be famous, and so forth. As great Atiśha said: