English
The signs of death: The complexion fades, the syllable "Ha" (藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：Ha) becomes stiff and one walks with difficulty. The teeth turn black, and the tongue coating becomes black. The body feels heavy, the consciousness sinks deep, and one shivers and sobs with cold. Saliva and nasal mucus drip, and one says to pull upwards. Unable to lie down, one says to lift up and lay down. The signs of the dissolution of the elements of earth, water, fire, and wind. Consciousness sinks, and one says to sink downwards and bend upwards. The mind becomes confused, one speaks nonsense and babbles like an eagle. Breathing becomes constricted in the mouth, and one cannot push it in or out. The pulse disappears, the elements dissolve, and the palate and tongue become stiff. The complexion fades, and the mouth, nose, throat, and cavities become dry. The nose collapses, the black syllable "Ha" (藏文，梵文天城体：ह，梵文罗马拟音：ha，汉语字面意思：Ha), and phlegm fill the passage. The consciousness becomes obscured, one does not recognize people, and one cannot gather one's breath, and does not respond when called. One says that external and internal sensations are sharp and different. The tongue becomes dry, the throat shrinks, and the mind is consumed by anger. The nostrils become blocked, and the passage of breath in and out ceases. One says the patient is lost, beats the chest, and cries out in despair. Even if one clings to the body and kisses it with affection, one has no power to hear or see, and the consciousness faints in the center of the heart. The lungs press on the heart, and the breath goes out. For three days, one lies unconscious, like a dead person. There is still a little warmth under the armpits. Everywhere else is cold, like earth and stone. The caregivers and relatives are overwhelmed by suffering, crying out, and discussing what to do. The corpse is useless, and they discuss where to discard it. The lama and disciples engage in profound conversations, which is the end of life. The difficult mutual assistance between ruler and subjects is the end of life. The harmonious companionship between husband and wife is the end of life. So it is said. In the Sakya tradition, it is said that in general, all sentient beings, and especially humans, have eighty types of suffering. The great Orgyen Padmasambhava summarized these sufferings and said: From growing up to reaching the prime of youth, one is busy acquiring various necessities, and both body and mind are exhausted. One spends one's life on trivial needs, and has no time to protect oneself. And so on, the suffering of searching for and protecting what one has, and the anxiety of searching for what one does not have, is immeasurable. Because everyone knows this, there is no need to say more. The cause of being born as a human is that at the time of death, one proclaims the true Dharma, feels content and sees the deity, hears the Dharma and realizes the Dharma, and makes aspirations to be born as a human. So it is said. Then, in the Vajra Verses, it says: Asura battles. And in the explanation by the Great Compassionate One, it says: Asura
Chinese
即使转生为阿修罗，也有争斗的痛苦。如《念住经》所说：阿修罗争斗而衰败。又如《亲友书》所说：即使住在阿修罗的处所，因为天生嫉妒天人的荣耀，内心也极度痛苦。他们虽然有智慧，却被众生的业障所障蔽，无法见到真谛。莲花生大士说：即使转生于阿修罗的处所，争斗的痛苦也难以言说。因为生起嫉妒，造作十不善业，所以与阿修罗结缘而受生。天人们的福德受用广大，阿修罗们因此生起嫉妒而争斗。天人和阿修罗摆开战场，争斗的时刻，互相争斗，以兵器为业，兵器的轮子只会带来损害。身体被打骂、死亡，口中发出不悦耳的叫喊声。没死的就被火烧、被水淹，砍头、挖心、填入内脏。白天争斗，晚上也争斗，工作就是打仗。争斗的痛苦难以忍受，不可估量。如《念住经》所说：总是行骗和虚伪，没有造作大的罪业，喜欢争斗且行布施，那就是阿修罗的自在者。如是说。 接下来讲述天人堕落的痛苦。如金刚句所说：天人也有痛苦。其注释中大悲尊所说：天人堕落的痛苦是不可估量的。所说之义是：如《念住经》所说：天人们因放逸而衰败。又如《亲友书》所说：身体的颜色变得丑陋，不喜好自己的座位，花鬘凋谢，衣服沾染污垢，身体出现前所未有的汗水，这些都是预示着从天界死亡和退转的征兆，住在天界的天人们会出现这些现象。虽然具有善心，却被众生的业障所障蔽，无法见到真谛。从天人的世界死去之后，如果没有任何善业的余留，那么从那时起，就会转生到地狱、饿鬼和畜生道中的任何一道。莲花生大士说：高处的三个处所虽然安乐，但实际上即使在高处也没有安乐。行持十善业是天人。
English
Even if reborn as an Asura, there is the suffering of strife. As stated in the Sutra of Mindfulness: "Asuras decline through fighting and contention." Also, as stated in the 'Friendly Epistle': "Even residing in the abode of Asuras, because of their innate jealousy of the glory of the gods, their minds suffer greatly. Although they possess wisdom, they are obscured by the obscurations of beings and cannot see the truth." Padmasambhava said: "Even if reborn in the abode of Asuras, the suffering of strife is beyond words. Because of arousing jealousy and engaging in the ten non-virtuous actions, they take rebirth connected to Asuras. Because the gods have great merit and enjoyment, the Asuras become jealous and fight. When gods and Asuras set up battlefields and fight, they engage in mutual strife, using weapons as their profession. The wheels of weapons only bring harm. Their bodies are beaten and die, and their mouths utter unpleasant cries. Those who do not die are burned by fire and drowned in water, their heads are cut off, their hearts are dug out, and their entrails are filled. They fight day and night, and their work is war. The suffering of strife is unbearable and immeasurable." As stated in the Sutra of Mindfulness: "Always engaging in deceit and trickery, not committing great sins, delighting in strife and giving alms, that is the lord of the Asuras." Thus it is said. Next, explaining the suffering of the gods' downfall: As stated in the Vajra Verses: "Gods also have suffering." In its commentary, the Great Compassionate One said: "The suffering of the gods' downfall is immeasurable." The meaning of what was said is: As stated in the Sutra of Mindfulness: "Gods decline through carelessness." Also, as stated in the 'Friendly Epistle': "The color of the body becomes unsightly, they dislike their seats, the flower garlands wither, the clothes become stained, and the body experiences sweat that was never there before. These are the early signs that foretell death and decline from the heavens, and they occur to the gods residing in the heavenly realms. Although they possess virtuous minds, they are obscured by the obscurations of beings and cannot see the truth. After dying from the world of the gods, if there is no remainder of virtue, then from that time on, they will be reborn in any of the realms of hell, hungry ghosts, or animals." Padmasambhava said: "Although the three abodes of the higher realms are arranged with happiness, in reality, even in the higher realms, there is no happiness. Practicing the ten virtuous actions is the way to become a god."
Chinese
身体消逝之时，出现十三种不祥之兆，痛苦难当；天宫失光，色彩黯淡；如意树倒，沐浴之池干涸；鲜花遭霜，不耕而无收成；聪慧之马死亡，如意母牛亦亡；身体光芒消退，散发难闻气味；装饰、鲜花、花环等皆陈旧；腋下腐烂，妻子编织之物亦被抛弃；天神朋友不再亲近，远居他方；得知将死，痛苦无法估量；五十年后，出现死亡之兆；来世将生何处，天眼可见；积累之福耗尽，罪恶增长，堕入恶道；前一痛苦未消，后一痛苦又至；将生何处，身体之痛苦预先可知。如是说。于彼处投生之因，于《念住经》中云：布施与戒律，完全清净；乐于听法，行持十善；临终之时，得见佛身，将生于天界之中。如是说。如是，善趣天神们，虽有暂时之安乐享受，
English
When the body is about to be taken, there are thirteen inauspicious signs, and the suffering is unbearable; the celestial palace loses its light, and the colors fade; the wish-fulfilling tree falls, and the bathing pond dries up; the flowers are frosted, and there is no harvest without plowing; the intelligent horse dies, and the wish-fulfilling cow also dies; the body's radiance fades, and an unpleasant odor arises; the ornaments, flowers, and garlands all become old; the armpits rot, and the wife's woven items are discarded; the divine friends are no longer close, and they dwell far away; knowing that death is coming, the suffering is immeasurable; after fifty years, signs of death appear; where one will be born in the next life can be seen with the divine eye; the accumulated merit is exhausted, evil increases, and one is born in the lower realms; the previous suffering has not yet subsided, and the next suffering presses down; where one will be born, the suffering of the body is foreknown. Thus it is said. The cause of being born there is also stated in the Sutra on the Establishment of Mindfulness: Giving and discipline are completely pure; delight in listening to the Dharma, practice the ten virtues; at the time of death, seeing the Buddha's form, one will be born in the realm of the gods. Thus it is said. Thus, although the gods of the happy realms have immeasurable temporary happiness and enjoyment,