English
It is done thus. For sentient beings, it is like the crocodile in the ocean; for the Nagas, it is like the Garuda, elephant, and lion; for the assembly of grass and trees, it is like fire. And, in the Instructions of Gsalgyal, it says: The great king, pierced by the arrow of the Lord of Death, loses strength, his nature vanishes, all joints separate, flesh and blood dry up. And, what Orgyen Rinpoche said about the suffering of death is: The signs of abandoning the cherished body, the radiance of the face fades, the whole body becomes stiff. Teeth turn black, the tongue turns black. The body is heavy, consciousness sinks, feeling cold and sobbing. Saliva and nasal mucus drip, and they say to pull it up. Unable to lie down, they say to lift up and lay down. The signs of earth, water, fire, and wind elements dissolving, consciousness sinks, they say to sink down and bend up. The mind is confused, speaking nonsense. Breath is blocked in the mouth, unable to push in and out. Pulses disappear, elements dissolve, the palate and tongue stiffen. Complexion fades, mouth, nose, and throat dry up. Nostrils collapse, turn black, filled with phlegm. Consciousness is confused, not recognizing people, unable to inhale, even when called, there is no response. They say the outside is painful, the inside is painful, each is suffering. The tongue is dry, shrinks into the mouth, the mind is agitated. The passage of breath in and out of the nostrils ceases. They say the patient is gone, beating their chests and crying out in agony. Even if clinging to the body, lovingly kissing, he has no power to hear or see, consciousness faints in the center of the heart. The lungs shake the heart, breath is exhaled. For three days, black and unconscious, fainting like a bird. There is still a little warmth under the armpits, the rest is cold like stone. The caregiver and relatives are overwhelmed by suffering, dying, discussing what to do. The corpse is useless, where should it be thrown? The master and disciples discuss profound Dharma, this is the end of life. King and subjects share hardships, this is the end of life. Husband and wife accompany each other in harmony, this is the end of life. And so on. In the Earth Chapter, it says: In general, all sentient beings, especially humans, have eighty kinds of suffering. Orgyen the Great summarized these meanings and said: Then, growing up, youth flourishes, enjoying various things, busily doing things, busy and thirsty, both body and mind are exhausted. Small things consume life, there is no time to protect, and so on, this is the meaning of existence.
Chinese
讲述了求而不得的痛苦是无法估量的，因为大家都知道，所以没有必要说。转生到那里的原因是临终时的忆念，临终时宣说真实的佛法，欢喜并见到本尊，听闻佛法并证悟佛法，如此发愿就能转生为人。如是说。之后，在金刚句中说：非天争斗。其注释中大悲观世音菩萨说：即使转生为非天，也有争斗的痛苦。忆念近住中说：非天争斗而衰败。亲友书（བཤེས་སྤྲིང་）中说：即使住在非天之处，因为天生嫉妒天人的荣耀，心中有极大的痛苦。他们虽然有智慧，却被轮回的业障所遮蔽，无法见到真谛。如是说。邬金仁波切说：即使转生于非天之境，争斗的痛苦也难以言说，因为生起嫉妒，造作十不善业，所以在非天中结生。因为天人们的福德受用广大，所以非天们生起嫉妒而争斗。天与非天摆开战场争斗之时，互相争斗，兵器派上用场，兵器的轮子只会带来伤害。身体被砍杀、死亡，口中发出难听的叫喊声，对于没有死去的人，用火烧、用水淹，砍头、挖心、掏内脏。白天争斗，晚上争斗，工作就是打仗，争斗的痛苦无法忍受，不可估量。如是说。忆念近住中说：总是行骗和虚伪，没有造作大的罪恶，喜欢争斗并且布施，那就是非天之主。如是说。之后，讲述天人堕落的痛苦：金刚句中说：天人也有痛苦。其注释中大悲观世音菩萨说：天人堕落的痛苦是无法估量的。如是说的意思是：在经部《忆念近住》中说：天人们因放逸而衰败。亲友书中说：身体的颜色变得丑陋，不喜欢自己的座位，花鬘凋谢，衣服上有污垢，身体上出现以前没有的汗水，这些都是从天界死亡的预兆。
English
It is said that the suffering of seeking and not finding is immeasurable, and since everyone knows it, there is no need to explain it. The cause of being born there is mindfulness at the time of death, proclaiming the true Dharma at the time of death, rejoicing and seeing the deity, hearing the Dharma and realizing the Dharma, and making aspirations in this way will lead to rebirth as a human. Thus it is said. Then, in the Vajra verses it says: "Asura strife." And in its commentary, the Great Compassionate Avalokiteshvara said: "Even if born as an Asura, there is the suffering of strife." The meaning of this is in the Mindfulness Sutra: "Asuras decline through fighting and strife." And in the Friend's Letter it says: "Even dwelling in the Asura realm, because of their inherent envy of the glory of the gods, there is great mental suffering. Although they have wisdom, they are obscured by the obscurations of samsara and cannot see the truth." Thus it is said. Orgyen Rinpoche said: "Even if born in the realm of the Asuras, the suffering of strife is beyond words, because they arouse jealousy and engage in the ten non-virtuous actions, they take birth in the Asura realm. Because the gods have great merit and enjoyment, the Asuras become jealous and fight. When the gods and Asuras set up a battlefield and fight, they fight each other, weapons are used, and the wheels of weapons only bring harm. The body is cut and killed, and unpleasant cries are uttered from the mouth. Those who have not died are burned with fire and drowned in water, their heads are cut off, their hearts are dug out, and their insides are filled. They fight during the day and fight during the night, their work is war, and the suffering of strife is unbearable and immeasurable." Thus it is said. The Mindfulness Sutra says: "Always practicing deceit and illusion, not committing great sins, delighting in strife and giving generously, that is the lord of the Asuras." Thus it is said. Then, explaining the suffering of the gods' downfall: In the Vajra verses it says: "The gods also have suffering." And in its commentary, the Great Compassionate Avalokiteshvara said: "The suffering of the gods' downfall is immeasurable." The meaning of this is: In the Sutra of Mindfulness it says: "The gods decline through carelessness." And in the Friend's Letter it says: "The color of the body becomes ugly, they dislike their seats, the flower garlands wither, the clothes become stained, and sweat appears on the body that was not there before, these are the signs of death from the heavens."
Chinese
显现衰相之兆。天界安住之诸神将出现此兆：虽具善妙之心，然为众生之障蔽，未能得见真谛。亦有自天界殁逝者，若彼等毫无善业之残余，则自彼时起，无论堕入地狱、饿鬼或畜生道皆有可能。如是说。邬金仁波切云：虽说天界三处安乐，然实则天界亦无安乐可言。行持十善可得天人身，然有十三种衰败之苦。宫殿之光芒消逝，色彩黯淡；如意树倾倒，沐浴之水池干涸；鲜花遭霜冻侵袭，未耕之地无收成；聪慧之骏马亡故，如意之母牛亦逝去；身光消退，散发不悦气味；饰品及花鬘皆已陈旧；腋下生疮腐烂，妻子亦弃之不顾；天界友伴疏远，居于远处；知晓死期将至，痛苦无量。于五十年后，衰相显现而亡逝；以天眼得见来世将生何处；所积资粮耗尽，罪业增长，堕入恶趣；前一痛苦尚未消散，后一痛苦又至；对来世所生之身之痛苦具有明晰之觉知。如是说。于彼处投生之因，于《念住经》中云：布施与持戒，极清净；乐闻佛法，行持十善；临终之际，得见佛像者，将得生于天界之中。如是说。如是，善趣之诸天，虽有暂时之安乐享受，然终将堕落。阿修罗亦有与天人相似之享受安乐，然每年两次因剧烈争斗而受极大痛苦，心亦恒常不安。人类亦有暂时之安乐，然需经历生老病死之苦。人类之中，转轮圣王、欲界天之帝释天、色界天之梵天，此三者最为殊胜，然彼等亦终将堕落。色界天虽无痛苦，然最终亦将堕落。《亲友书》中云：纵达第四禅之顶峰，然亦见彼等成为无间地狱之薪柴。梵天自身获得离欲之乐，然复又变为无间地狱之薪柴，如是宣说痛苦永无止息。转轮圣王亦如是。
English
The signs of decline appear. These will occur to the gods dwelling in the heavenly realms: Although they possess virtuous minds, they are obscured by the obscurations of beings and do not see the truth. Also, those who pass away from the heavenly realms, if they have no remaining virtue, from then on, it is possible for them to dwell in hell, as hungry ghosts, or as animals, whichever it may be. Thus it is said. Orgyen Rinpoche said: Although the three abodes of the heavens are said to be blissful, in reality, there is no bliss even in the heavens. Although one takes a god's body by practicing the ten virtues, there are thirteen sufferings of reversed omens. The light of the celestial palace fades, and the color diminishes; the wish-fulfilling tree falls, and the bathing pond dries up; the flowers are taken by frost, and there is no harvest from the unplowed land; the intelligent horse dies, and the wish-fulfilling cow also dies; the light of the body fades, and an unpleasant odor arises; the ornaments and flower garlands also become old; both armpits rot, and the wife abandons them; the heavenly friends become distant and dwell far away; knowing that death is coming, there is immeasurable suffering. After fifty years, the signs of decline appear and death occurs; with the divine eye, one sees where one will be born in the next life; the accumulated merit is exhausted, and sin increases, leading to birth in the lower realms; the previous suffering has not yet subsided, and the next suffering presses down; there is clear knowledge of the suffering of the body in the next life. Thus it was said. The cause of being born there is also from the Sutra on the Establishment of Mindfulness: Giving and morality are completely pure; one is delighted to listen to the Dharma and practices the ten virtues; at the time of death, one sees the form of the Buddha; one will be born in the heavenly realms. Thus it was said. Thus, the gods of the happy realms, although they have immeasurable temporary happiness and enjoyment, ultimately fall. The Asuras also have enjoyment and happiness similar to the gods, but they suffer greatly from great battles twice a year, and their minds are always uneasy. Humans also have temporary happiness, but they travel the path of birth, old age, sickness, and death. Among humans, there are the Wheel-Turning King, Indra among the gods of the desire realm, and Brahma among the gods of the form realm; there is nothing greater than these three, but they also ultimately fall. Although the gods of the form realm have no suffering, they will also ultimately fall. In the Letter to a Friend, it says: Even having reached the peak of the fourth dhyana, one sees them becoming fuel for the fires of Avici. Brahma himself obtains the bliss of detachment, but again becomes fuel for the fires of Avici, thus showing that suffering is continuous and unceasing. The Wheel-Turning King is also the same.