Chinese
据说，与白天黑夜相同的时间里，以相反的方式，因漫长且极其炎热，能忍受半个中劫，因无间地狱能忍受一个中劫。如果生于那些地方，大概就没有解脱的时候了。即使最终解脱了，据说那些没有足够导致根本地狱之因的残余业力会生于此地。据说那些经历了根本地狱之苦，现在没有足够导致根本地狱之苦之因的也会生于此地，这对我们来说就足够了。做了十六个，难道没有一个紧凑的集合吗？就像城市被深坑或四层铁墙环绕一样。正如霞惹瓦大师所说，所谓的近边痛苦十六，即各个热地狱的每一方都有火坑、腐烂尸体的泥潭、无底的灰烬河这三个。剑叶林、充满剃刀的树林、刺树，都因兵器的伤害而算作一个。因此，如《阿毗达磨》中所说，有四四十六个，或者如《念住经》中所说，每一方都有十六个近边地狱，据说所有这些地方都必须经历身体被焚烧、切割和穿刺等痛苦。据说短暂的地狱位于海边等地，生于那里的人们也会遭受寺庙和出家人被烧毁，以及自己吃自己的肉等无法估量的痛苦。除此之外，还有八个寒冷地狱，分别是疱疮地狱、疱疮破裂地狱、阿秋地狱、吉呼地狱、索谭谭巴地狱、青莲绽裂地狱、莲花绽裂地狱、大莲花绽裂地狱，所有这些都与自己的名字相符的痛苦形态。在那些寒冷地狱的地方，没有任何衣服、房屋和墙壁的庇护。远离火焰和阳光的照耀。寒冷的原因在于，住在水边、山谷或平原等地方，又被雪和寒风袭击身体，冷得厉害，以至于生于那里的众生的身体上出现水泡，从阿秋开始，直到索谭策为止的痛苦，甚至更甚，身体像青莲一样变成蓝色。
English
It is said that in the same amount of time as day and night, in the opposite way, due to being long and extremely hot, one can endure half a medium kalpa, and due to Avici hell, one can endure one medium kalpa. If one is born in those places, there is probably no time for liberation. Even if one is eventually liberated, it is said that those residual karmas that are not sufficient to cause the fundamental hell will be born here. It is said that those who have experienced the suffering of the fundamental hell and now do not have sufficient causes for the suffering of the fundamental hell will also be born here, which is enough for us. Having done sixteen, isn't there a compact collection? It is like a city surrounded by a pit or four layers of iron walls. As Sharawa Chenpo said, the so-called sixteen neighboring sufferings, that is, each of the hot hells has on each side a pit of fire, a swamp of rotting corpses, and a bottomless river of ashes, these three. The forest of sword leaves, the grove filled with razors, and the shalmal tree are all counted as one because of the harm of weapons. Thus, as stated in the Abhidharma, there are four times four, sixteen, or as stated in the Smrtyupasthana Sutra, each side has sixteen neighboring hells, it is said that in all these places one must experience the suffering of being burned, cut, and pierced. It is said that the ephemeral hells are located on the seashore and so on, and those born there also suffer immeasurable suffering such as temples and monks being burned, and eating their own flesh. Apart from these, there are eight cold hells, namely the Blister Hell, the Bursting Blister Hell, the Achu Hell, the Kyihu Hell, the Sotam Tamma Hell, the Utpala Cracking Hell, the Lotus Cracking Hell, and the Great Lotus Cracking Hell, all of which have forms of suffering that match their names. In those cold hell places, there is no shelter of clothes, houses, and walls. Far from the light of fire and sun. The cause of the cold is that living by the water, in valleys, or on plains, etc., and being attacked by snow and wind, it is so cold that blisters appear on the bodies of the sentient beings born there, from Achu onwards, until the suffering of Sotam Tser, and even more so, the body turns blue like a blue lotus.
Chinese
变为五瓣裂开，如莲花般变为红色，十瓣裂开，如大莲花般十六瓣大裂开的痛苦，这样说了。 那些寒冷地狱的寿命期限也是，从青稞中，一百年中，取出一粒青稞而耗尽，这是水泡地狱的寿命，其他的寿命是它的二十倍。 这样说来，寿命也实在是太长了。 我们自己也没有得到不会生于所有地狱之地的把握。 在没有得到把握的情况下，加上不幸而堕落也毫不费力。 所以，对于那些痛苦的形态，要再三地思索，生起恐惧害怕之心，这非常重要。 还有，我们赡部洲人难以置信，所以仅仅是听闻、观看、思考是不够的。 必须从内心深处思索，生起真正的信念，夏惹瓦这样说过。 通过修行而生起信念的程度，也需要像夏惹瓦自己所说的那样，至少要像圣者阿难陀的外甥那样的程度。 那就是，当胜生王子谴责释迦族时，在舍卫城剩下一个名叫拉达的商人。 他看到两个孤儿，问他们是否认识什么人。 他们说有一个叫阿难陀的舅舅。 商人把他们带到祇陀林，交给了阿难陀。 阿难陀让他们在那里学习，但他们因为太淘气而无法管教，于是委托给了目犍连的儿子。 目犍连的儿子首先用好言好语劝导，但他们仍然淘气，无法管教。 于是问他们是否想看看下面的游乐场所，然后带他们看了地狱。 他们因此感到恐惧害怕。 吃饭的时候，如果想起地狱，就像蒙着眼睛一样走路。 吃完饭后想起地狱，甚至会把肠子都吐出来，变得非常瘦弱。 当问他们是否要去游玩时，他们说要在这里学习。 同样，他说在没有生起信念之前，必须修行。 之后，思念饿鬼的痛苦，从忆念处安住，饿鬼的种类有三十六种，如果把所有这些都归纳起来，可以归纳为住在地上的饿鬼和在空中游荡的饿鬼两种，这是圣者无著所说的。 住在地上的饿鬼就是这赡部洲
English
It is said that there is suffering of splitting into five petals, turning red like a lotus, splitting into ten petals, and splitting greatly into sixteen petals like a large lotus. The lifespan of those cold hells is also such that, from a green sesame seed, one seed is taken out every hundred years, and thus it is exhausted. This is the lifespan of the blister hell. The lifespan of others is twenty times that. It is said that the lifespan is indeed very long. We ourselves have not obtained the assurance that we will not be born in all those hellish places. In addition to not having obtained assurance, it is easy to fall into a bad situation. Therefore, it is important to repeatedly contemplate those forms of suffering and generate a mind of fear and dread. Moreover, we Jambudvipa people are difficult to believe, so merely hearing, seeing, and thinking is not enough. It is necessary to think from the depths of our hearts and generate true faith, as Sharawa said. The degree of faith generated through practice should be at least like that of the nephews of the venerable Ananda, as Sharawa himself said. That is, when Prince Jeta condemned the Shakyas, a merchant named Radha remained in Shravasti. He saw two orphans and asked them if they knew anyone. They said that they had an uncle named Ananda. The merchant took them to Jeta Grove and entrusted them to Ananda. Ananda had them study there, but they were too mischievous to be disciplined, so he entrusted them to Maudgalyayana's son. Maudgalyayana's son first tried to persuade them with kind words, but they were still mischievous and could not be disciplined. So he asked them if they wanted to see the amusement park below and showed them hell. They were terrified and frightened by this. When it was time to eat, if they remembered hell, they would walk as if blindfolded. After eating, if they remembered hell, they would vomit even their intestines and become very thin. When asked if they wanted to go play, they said they would study here. Similarly, he said that one must practice until faith arises. Then, contemplating the suffering of the pretas, abiding in mindfulness, it is said that there are thirty-six different kinds of pretas. If all of these are summarized, they can be classified into two types: pretas who dwell on the ground and pretas who wander in the sky, as the venerable Asanga said. The pretas who dwell on the ground are those of this Jambudvipa.
Tibetan
འི་འོག་དཔག་ཚད་ལྔ་བརྒྱ་བཅལ་བའི་ས་ན་ཡོད་དེ། དེ་ན་གནས་པའི་ཡི་དྭགས་འགའ་ཞིག་དེར་སྐྱེས་ནས་ལོ་མང་པོ་ཟས་སྐོམ་གྱི་མིང་ཙམ་ཡང་མི་ཐོས་པས་བཟའ་རྒྱུ་ལ་སོགས་པ་དུས་སུ་ཡེ་མི་རྙེད། བརྒྱ་ལ་དམ་དུམ་རེ་རྙེད་ཀྱང་དེ་ཉིད་ཀྱི་ལས་ལས་སྐྱེས་པའི་སྐྱེས་བུ་མཚོན་ཆ་ཐོགས་པས་བསྲུང་བར་མཐོང་ནས་བཟའ་ཞིང་བཏུང་དུ་མེད་པས་ལུས་ཀྱི་ཤ་ཁྲག་བསྐམས་ནས་ལུས་སྡོང་པོ་སྔོ་ཡག་མ་བཞིན་དུ་སོང་བ་ལ་སོགས་པའི་སྡུག་བསྔལ་ཡོད་པ་ཕྱིའི་སྒྲིབ་པ་ཅན་དང༌། ནང་གི་སྒྲིབ་པ་ཅན་སྐད་པ་གཞན་གྱིས་གེགས་མ་བྱས་ཀྱང་དང་པོ་ཟས་སྐོམ་མི་རྙེད། བག་ཙམ་རྙེད་པའང་ཁ་ཁབ་མིག་ཙམ་དུ་མི་ཚུད། ཚུད་ཀྱང་མགྲིན་པ་མོ་ཁབ་ལྟར་ཕྲ་བ་ལ་མི་ཐར་པས་ལྟོ་བ་རིའི་ལྟོས་ཙམ་དུ་མི་ཕྱིན། ནམ་ཞིག་ཏུ་ལྟོ་བར་ཕྱིན་ཙ་ན་འགྲངས་པའི་བྱ་བ་མི་བྱེད་ཀྱི་ཁར་ལུས་ཀྱི་རྒྱུ་ལྟོ་བསྲེག་པ་ལ་སོགས་པའི་སྡུག་བསྔལ་མྱོང་བ་ཡོད་ཅིང༌། ཟས་སྐོམ་གྱི་སྒྲིབ་པ་ཅན་སྐད་པ་ལ་དང་པོར་བཟའ་བཏུང་མི་རྙེད། བག་ཙམ་རྙེད་ཀྱང་རྣག་ཁྲག་དང་མེ་སྟག་ལ་སོགས་པར་སོང་ནས་བཟར་མེད་པའི་སྡུག་བསྔལ་ཡང་ཡོད་དེ། དེ་དག་གི་ནང་ནས་ཀྱང༌། དམངས་རིགས་ཁ་ཅིག་རྣག་དང་ཕྱི་ས་དང༌། །ཁྲག་སོགས་མི་གཙང་བ་ཡང་མི་རྙེད་དེ། །ཕན་ཚུན་གདོང་དུ་འཚོག་ཅིང་མགྲིན་པ་ནས། །སྦ་བ་ཕྱུང་བ་སྨིན་པའི་རྣག་འཚལ་ལོ། །གསུངས་བ་དང༌། སྣང་བ་ལོག་པའི་སྡུག་བསྔལ་སྐད་ན། འདི་དག་རྣམས་ལ་སོ་ཀའི་དུས་སུ་ནི། །ཟླ་བའང་ཚ་ལ་དགུན་ནི་ཉི་མའང་གྲང༌། །ལྗོན་ཤིང་འབྲས་བུ་མེད་འགྱུར་འདི་དག་གིས། །བལྟས་པ་ཙམ་གྱིས་ཀླུང་ཡང་སྐམ་པར་འགྱུར། །བགྱི་བའི་སྡུག་བསྔལ་ཡང་ཡོད་པར་གསུངས། མཁའ་ལ་རྒྱུ་བའི་ཡི་དྭགས་ནི་འདྲེ་དང་རྒྱལ་འགོང་ལ་སོགས་པ་ད་ལྟར་མི་ལ་གནོད་པ་སྐྱེལ་བའི་རིགས་ཅན་འདི་ཀུན་ཏེ། འདི་རྣམས་ལ་ཡང་ཚ་གྲང་བཀྲེས་སྐོམ་འཇིགས་སྐྲག་ངལ་དུབ་ལ་སོགས་པའི་སྡུག་བསྔལ་སྔ་མ་ཀུན་དང་འོལ་འདྲ་ལ་ཁྱི་དང་ཡི་དྭགས་ཀྱི་སེམས་སྐད་པ་དུས་རྟག་ཏུ་སྐམ་སྐམ་ཙིག་ཙིག་གནོད་སེམས་ཤ་སྟག་ཏུ་སོང་ནས་ཆོས་ཐོག་ཏུ་ཤེས་པ་སྐད་ཅིག་ཀྱང་སྐྱིལ་དུ་མི་བཏུབ་པའི་སྡུག་བསྔལ་དང༌། ཤི་ནས་ཀྱང་ཕལ་ཆེར་དམྱལ་བ་འབའ་ཞིག་ཏུ་སྐྱེ་བ་ལ་སོགས་པའི་སྡུག་བསྔལ་ཡོད་དེ་དེ་ལྟ་བུ་རྣམས་སུ་གཞན་སྐྱེ་རྒྱུ་སྐྱེས་པ་མིན། བདག་མི་སྐྱེ་རྒྱུ་སྔར་མ་སྐྱེས་ད་མི་སྐྱེ་བྱ་བ་མིན་ཏེ། རྒྱུ་མ་སྤངས་ན་ངེས་པར་སྐྱེ་དགོས། སྐྱེས་ཕྱིན་ཆད་སྡུག་བསྔལ་དེ་ཀུན་ཡང་ཉམས་སུ་མྱོང་དགོས།
Chinese
在它的下面，有一个测量了五百由旬的地方。在那里居住的一些饿鬼，在那里出生后，多年来连食物和饮料的名字都听不到，所以食物等等在任何时候都找不到。一百个里面能找到一点点，也看到有从那样的业力中出生的，手持武器的士卒守护着，所以不能吃也不能喝，身体的血肉干枯，身体变得像绿色的树干一样，等等，有这样的痛苦，这是外在的障碍。内在的障碍是，即使没有其他人阻碍，首先也找不到食物和饮料。即使找到一点点，也进不了针眼那么大的嘴里。即使进去了，也因为喉咙像母针一样细，所以不能通过，肚子也到不了山腰那么大。什么时候到了肚子里，不但不能起到饱腹的作用，反而要遭受身体的内脏被烧灼等等的痛苦。被称为食物和饮料的障碍，首先是找不到饮食。即使找到一点点，也变成了脓血和火星等等，也有无法食用的痛苦。在这些之中，有些民众连脓和粪便，血等等不干净的东西也找不到。互相争夺，从喉咙里，拔出藏着的分泌成熟的脓液。说的是，颠倒的痛苦是，对于这些人来说，在夏季的时候，月亮也是热的，冬天的时候太阳也是冷的。这些没有果实的树木，仅仅是看一眼，河流也会干涸。据说也有行为的痛苦。在空中行走的饿鬼是鬼和凶神等等，这些都是现在给人们带来伤害的种类。这些人也有寒冷、饥饿、口渴、恐惧、惊吓、疲劳等等和之前所有的痛苦相似，像狗和饿鬼的心一样，总是干巴巴、急躁不安、充满害人之心，所以在听法的时候，连一瞬间的知识都无法平静下来的痛苦，以及死后也大多会堕入地狱等等的痛苦。像那样的地方，不是其他人会出生的。自己不出生，以前没出生，现在不出生是不可能的。如果不舍弃因，就一定要出生。出生之后，所有的痛苦也都要经历。
English
Below it, there is a place measured to be five hundred yojanas. Some pretas residing there, having been born there for many years, do not even hear the names of food and drink, so food and the like cannot be found at any time. Even if one finds a little bit out of a hundred, one sees that there are soldiers born from such karma, guarding with weapons, so one cannot eat or drink. The flesh and blood of the body dry up, and the body becomes like a green tree trunk, etc., there is such suffering, which is an external obscuration. The internal obscuration is that even if no one else obstructs, one cannot find food and drink in the first place. Even if one finds a little, it cannot fit into a mouth as small as the eye of a needle. Even if it fits, it cannot pass because the throat is as thin as a mother needle, and the stomach cannot reach the size of a mountain waist. Whenever it reaches the stomach, not only does it not serve to fill the belly, but one must also suffer the pain of the body's internal organs being burned, etc. Called the obscuration of food and drink, first of all, one cannot find food and drink. Even if one finds a little, it turns into pus and blood and sparks, etc., and there is also the suffering of being unable to eat it. Among these, some people cannot even find unclean things like pus and feces, blood, etc. They fight each other, and from the throat, they pull out the mature pus that has been hidden. It is said that the suffering of perverted perception is that for these people, in the summer, even the moon is hot, and in the winter, even the sun is cold. These trees without fruit, just by looking at them, even the rivers will dry up. It is said that there is also the suffering of actions. The pretas who walk in the sky are ghosts and evil spirits, etc., all of these are the kinds that now cause harm to people. These people also have cold, hunger, thirst, fear, fright, fatigue, etc., and all the previous sufferings are similar, like the minds of dogs and pretas, always dry, restless, and full of harmful thoughts, so when listening to the Dharma, they cannot calm down even for a moment of knowledge, and the suffering of mostly being born in hell after death, etc. In such places, it is not that others will be born. It is not impossible for oneself not to be born, not to have been born before, and not to be born now. If one does not abandon the cause, one must be born. After being born, all the sufferings must also be experienced.