Chinese
其口的门如针眼般，而腮帮却宽阔，喉咙极其细小，肚子却与山一样大，四肢纤细到无法支撑身体。对它们来说，好的食物就不用说了，即使找到一些被随意丢弃、毫无价值的不净之物，也无法通过那道口门，因此不具备寻找和吞食的能力。即使通过了口门，也会因为口内空腔宽阔而掉落，无法进入喉咙。即使侥幸进入腹中，也因肚子过于宽大而无济于事，因此极度遭受饥饿的巨大痛苦。具有饮食障碍者和具有火焰轮者之痛苦的描述是：有些（饿鬼）皮包骨，赤身裸体，就像干燥的棕榈树顶端一样。有些（饿鬼）每晚口中燃烧，以燃烧的口中落下的沙子为食。许多饿鬼身体没有肉，只剩下皮和骨头，身体干枯，因为缺乏衣服而赤身裸体，就像被太阳晒干的棕榈树顶端被风吹走一样，脸色苍白难看，身体没有水分，三百六十个骨节碰撞的骨头发出响声，像打火石一样，从骨节中发出火焰焚烧身体。还有些饿鬼，每个晚上口中都会燃烧火焰，不得不以口中燃烧的火焰所焚烧的沙子为食，这是业力所致。沙砾焚烧身体的内脏，经历剧烈的痛苦。显示饿鬼外在障碍的痛苦是：有些可怜的众生，脓和粪便，甚至血等不净之物也无法找到。它们互相聚集在脸上，从喉咙里，寻找成熟的脓疮。大多数饿鬼都变成了可怜的弱势群体。好的食物就不用说了，它们没有机会从别人那里找到脓、粪便、血等任何不洁之物。这些饿鬼们互相憎恨争斗，互相殴打，脸上等处的伤口流出的少量血，以及成熟的脓疮，也当做食物来食用。寒冷和炎热的痛苦是：对于饿鬼们来说，在夏季的时候，
English
Their mouths are like the eye of a needle, but their cheeks are wide. Their throats are extremely thin, but their bellies are as large as mountains. Their limbs are so thin that they cannot support their bodies. For them, good food is out of the question. Even if they find some impure things that have been carelessly discarded and are worthless, they cannot pass through that mouth, so they do not have the ability to find and swallow them. Even if they pass through the mouth, they will fall because the oral cavity is wide, and they cannot enter the throat. Even if they manage to enter the abdomen, it will be of no avail because the belly is too large, so they suffer greatly from the great pain of hunger. The description of the suffering of those with food and drink obstacles and those with the wheel of fire is: Some (hungry ghosts) are skin and bones, naked, like the dry top of a palm tree. Some (hungry ghosts) burn from their mouths every night, and eat the sand that falls from their burning mouths. Many hungry ghosts have no flesh on their bodies, leaving only skin and bones, and their bodies are dry. Because they lack clothes, they are naked, like the dry top of a palm tree that has been blown away by the sun. Their faces are pale and ugly, their bodies have no moisture, and the 360 bone joints of their bones make a sound. Like striking a flint, flames emanate from the bone joints and burn their bodies. There are also some hungry ghosts who have flames burning in their mouths every night, and they have to eat the sand burned by the flames burning in their mouths, which is caused by karma. The gravel burns the internal organs of the body, and they experience intense pain. Showing the suffering of the external obstacles of hungry ghosts is: Some poor beings cannot find even impure things such as pus and feces, and even blood. They gather on each other's faces, and from their throats, they seek mature sores. Most hungry ghosts have become poor and vulnerable groups. Good food is out of the question, they have no chance to find any impure things such as pus, feces, and blood from others. These hungry ghosts hate and fight each other, and beat each other. They also eat the small amount of blood that flows from the wounds on their faces, etc., and the mature sores. The pain of cold and heat is: For the hungry ghosts, in the summer,
Chinese
严寒时节，太阳也冰冷。 这些没有果实的树木， 仅是看一眼，河流也会干涸。 饿鬼们在夏季炎热之时，月亮和风雨等也变成炎热的帮凶，折磨他们。冬季寒冷之时，太阳和火等大的事物也变成寒冷的帮凶，使身体冰冷，产生痛苦。这不仅是外在的障碍，也发生在大多数饿鬼身上。远远看到结满果实的树木，跑过去靠近时，却变成没有果实的枯树。远远看到河流流淌，跑过去时，仅是看一眼，河流就消失，变成沙子和干燥的砾石，不仅找不到，而且希望落空，更加依赖失望的痛苦。 显示饿鬼们的痛苦之因和寿命已尽： 无间断地承受着痛苦， 恶行的业力之索， 紧紧束缚的众生，有些 五千和万年中也不会死去。 无间断地，周围承受着难以忍受的痛苦，原因是恶行的业力之索紧紧束缚的饿鬼们，根据《俱舍论》所说：“月为日夜五百。”意思是按照人间的每月一天来计算，能存活五百年，与此相同，能存活一万五千年也不会死去。但这只是大多数情况，也有超过寿命而存活的，也有非时而死的。恶行也会将众生抛向地狱和畜生道，那么，产生饿鬼的共同原因是什么呢？ 因此，饿鬼们各种各样的， 获得同一种痛苦的原因是什么？ 其原因是众生吝啬贪婪， 佛陀说，是吝啬而非慷慨。 每个饿鬼都经历着各种不同的痛苦，彼此之间，痛苦的方面相似且相同。获得同一种痛苦的原因是众生吝啬贪婪，自己的
English
In the harsh winter, even the sun is cold. These trees that bear no fruit, Just a glance can make the rivers dry up. For the pretas, during the hot summer, the moon, wind, rain, and so on also become accomplices of the heat, tormenting them. In the cold winter, the sun and fire, and other large things, also become accomplices of the cold, causing the body to freeze, resulting in suffering. This is not only an external obstacle but also occurs to most pretas. Seeing trees laden with fruit from afar, they run closer, but they turn into barren, dry trees. Seeing a flowing river from afar, they run towards it, but just a glance makes the river disappear, turning into sand and dry gravel, not only unable to find it but also losing hope, relying even more on the suffering of disappointment. Showing the cause of the suffering and the end of life for the pretas: Continuously enduring suffering, The noose of misdeeds, Some beings tightly bound, Will not die even in five thousand or ten thousand years. Uninterruptedly, unbearably suffering all around, the reason is that the noose of misdeeds tightly binds these pretas. According to the Abhidharma, "The moon is five hundred days and nights," meaning that counting each day as a human month, they can live for five hundred years, similarly, they can live for fifteen thousand years without dying. However, this is only in most cases. There are also those who live beyond their lifespan and those who die prematurely. Misdeeds also cast beings into hell and the animal realm. So, what is the unique cause that gives rise to pretas? Therefore, what is the reason that the various Sufferings of the pretas are of one taste? The cause is that beings are fond of stinginess, The Buddha said it is miserliness, not generosity. Each preta experiences various different kinds of suffering, and among each other, the aspects of suffering are similar and the same. The reason for obtaining the same taste of suffering is that beings are fond of stinginess, their own
Chinese
对于财物生起强烈的贪执，以及对他人财物怀有贪婪之心的悭吝，都不是圣者之行。因为这与圣者的法相违背，由此会产生饿鬼道的种种痛苦，这是佛陀所说的。关于天人的痛苦，分为总说和广说。首先是总说：即使在天界，那些巨大的安乐，死亡和堕落的痛苦也更加巨大。如此思索之后，高尚的人们，不应为了会耗尽的天界而生起贪恋。这里所说的天界，就像世间所说的那样。如果认为天人是安乐的，而恶道的众生充满痛苦，就认为天人总是快乐的。然而，天人虽然一时拥有巨大而圆满的安乐，但在得知自己将要死亡和堕落时，内心的痛苦比在地狱中感受身体的痛苦还要大，因为他们非常贪恋天界的享受，却知道自己无法避免地要失去这一切。因此，在这样思考和了解之后，高尚的智者们不应该仅仅为了天界的安乐而生起贪恋，因为天界的安乐终将耗尽，无法依赖。关于天人的痛苦的详细解释，分为死亡预兆显现的痛苦和死亡堕落的痛苦两种。首先是死亡预兆显现的痛苦：身体的颜色变得难看，不喜欢自己的座位，花鬘变得陈旧，衣服上沾染污垢，以及身体上出现以前没有的汗水。天人的身体颜色，无论是蓝色等单一颜色，还是红色、白色等混合颜色，原本总是美丽、明亮、清澈、具有光芒的自性。但作为死亡的预兆，颜色会褪色，变得难看。此外，原本喜欢在令人愉悦的地方享受快乐，但此时却不喜欢自己的座位，心中产生厌倦。而且，身上的花鬘不会长时间变得陈旧，即使接近陈旧，也会因为自身业力的力量，微风会吹走陈旧的花鬘，换上新的。但此时花鬘会变得陈旧，而且陈旧的花鬘也不会像以前一样被风吹走，而是留在身上。
English
Greed for wealth and miserliness with covetous thoughts towards the wealth of others are not the actions of noble beings. Because this contradicts the Dharma of the noble ones, it gives rise to various sufferings of the pretas (hungry ghosts), as the Buddha has said. Regarding the suffering of the gods, there is a concise explanation and a detailed explanation. First, the concise explanation: Even in the heavens, the great bliss they experience is surpassed by the suffering of death and transference. Having contemplated this, virtuous people should not crave for heavens that are subject to decay. This refers to the heavens as they are known in the world. If one thinks that the gods are always happy and that beings in the lower realms are full of suffering, then one might assume that the gods are always happy. However, although the gods possess great and abundant happiness for a time, the mental suffering at the time of knowing they will die and transmigrate is greater than the physical suffering experienced in the lower realms, because they are very attached to the enjoyments of the gods but know that they will inevitably be separated from them. Therefore, having contemplated and understood this, virtuous and wise people should not crave solely for the sake of heavenly bliss, as it is not a support for the path to liberation, because the happiness of the heavens is subject to exhaustion and cannot be relied upon. The detailed explanation of the suffering of the gods is divided into the suffering of the appearance of signs of death and the suffering of death and falling. First, the suffering of the appearance of signs of death: The color of the body becomes unsightly, dislike for one's seat, flower garlands become old, clothes become stained, and sweat appears on the body, which was not there before. The color of the bodies of the gods, whether it is a single color such as blue, or a mixture of colors such as red and white, is always beautiful, bright, clear, and of a luminous nature. But as a sign of death, the color fades and becomes unsightly. Also, although they previously enjoyed being in pleasant places, at this time they dislike their seats and feel weary. Moreover, the flower garlands on their bodies do not become old for a long time, and when they are about to become old, the gentle breeze, due to the power of their karma, carries away the old garlands and replaces them with new ones. But at this time, the garlands become old, and the old garlands are not carried away by the wind as before, but remain on the body.
Chinese
而且，由於天人的身體沒有皮膚、骨骼和血肉三者，已經轉化為清淨的，所以原先衣服上不會積累污垢，但會開始積累灰塵。而且，由於身體輕盈，形態美好，不會流汗，但那時會出現從腋下等處流汗的徵兆。天界死亡轉生的預兆有五種。這發生在居住於天界的天人身上。就像地上的凡人趨近死亡時，所顯示的死亡預兆一樣。這五種天界天人死亡轉生的預兆會發生在天人身上。也就是說，地上的凡人趨近死亡時，就像死亡前三年或六個月等開始顯示死亡預兆一樣。天人出現死亡預兆，是在天人的七天前出現死亡預兆。也就是四大天王所轄天人的，一天相當於人間五十年，三十三天人的，一天相當於人間一百年。先前長久享用天人的財富，因為安樂而心生貪戀，不知時間流逝，沒有感到滿足。從死亡轉生的徵兆顯現開始，必須長久承受內心的劇烈痛苦，因此那七天的痛苦也漫長而沉重。墮落到下界的痛苦是：從天界逝世時，如果沒有任何善行的殘餘，那麼將不由自主地轉生為畜生、餓鬼或地獄中的任何一處。不僅僅是臨終的痛苦，即使獲得天人的安樂，但最終沒有可靠的保障，這才是痛苦的主要原因。從天界逝世時，大多數情況下沒有善行的殘餘。如果沒有善行的殘餘，那麼此生之後，將不由自主、不情願地轉生為畜生、餓鬼或地獄，在那三者中的任何一處受苦。死亡轉生之時，天人會以神通看到自己將要轉生的地方。如果知道將要轉生到惡道，那麼進入那難以忍受痛苦的去處時
English
Moreover, since the bodies of the gods lack the three elements of skin, bones, and flesh, having been transformed into purity, their garments would not accumulate dirt, but dust would begin to accumulate. Furthermore, since their bodies are light, their forms beautiful, and they do not sweat, signs of sweat dripping from their armpits and other places will begin to appear. There are five omens that herald the death and transference from the higher realms. These occur to the gods residing in the heavenly realms, just as the signs of death appear when humans on earth approach death. These five signs of death and transference of gods in the higher realms will occur to the gods. That is to say, when humans on earth approach death, it is similar to the appearance of omens of death three years or six months before death. The signs of death appear to the gods seven days before their death. That is, for the gods under the Four Great Kings, one day is equivalent to fifty human years, and for the gods of the Thirty-three, one day is equivalent to one hundred human years. Previously, they enjoyed the wealth of the gods for a long time, and because of their comfort, their minds were captivated, and they did not realize the passage of time, and they did not feel satisfied. From the moment the signs of death and transference appear, they must endure intense mental suffering for a long time, so the suffering of those seven days is also long and heavy. The suffering of falling into the lower realms is: When one passes away from the world of the gods, if there is no residue of virtue, then one will involuntarily be reborn in any of the realms of animals, pretas, or hells. Not only is there the suffering of death, but even if one obtains the bliss of the gods, the lack of ultimate security is the main cause of suffering. When one passes away from the world of the gods, in most cases there is little residue of virtue. If there is no residue of virtue, then after this life, one will involuntarily and unwillingly be reborn as an animal, a preta, or in hell, suffering in any of those three realms. At the time of death and transference, the gods will see with their clairvoyance the place where they will be reborn. If they know that they will be reborn in a lower realm, then entering that place of unbearable suffering