English
Due to the increased power of karma, the flames of karma become one. Inside and outside, all the flesh and blood of the body are burned, The messengers of Yama inflict severe torment, Unbearable suffering like swords and rocky cliffs. Some are burned in iron houses, Burning hammers enter the body. Some are in burning iron sand, Suffering unbearable pain from boiling iron water. Others sit on burning bright wooden stakes, Blood and fat cover the earth. Some are bound and destroyed by black lines, crying out, The cries are loud, and they are scorched by the heat, Some are imprisoned in the burning iron house of Avici Hell, The body is stretched and nailed with iron nails. Some are destroyed by fiery hammers, Tormented by razors and other instruments of torture. Some are submerged in rivers of ashes, The good-winged birds peck at the brain with their beaks. Some are cooked in large boiling copper pots, The pain of the heat is extremely unbearable. Some have their flesh torn apart by mountains of weapons, Suffering for a long time from burning arrows. Likewise, countless miserable sentient beings in hell, There are blister hells and blister-bursting hells, Achuchu, Jihuhu, Sotham, lotus hells, And hells that are painful like large lotuses splitting open, Blizzards rage, extremely cold, Extremely miserable, suffering without end. Even in the world of Yama, there is no happiness, Hunger and thirst are unbearable, and burning flames scorch the body, In the intermediate kalpa, the sound of food and drink is not heard. Even the cool moonlight of summer, Is as hot as burning flames. In winter, the cold of the sun causes suffering. Even medicinal trees, flowers, and beautiful rivers, Dry up when seen, and pus and blood flow out. The stomach is large, but the hands and feet are extremely thin, Even if food and drink are obtained, they cannot be swallowed, and even if swallowed, they are burned by the burning flames, Burning the heart and lungs, and raining down flames. Some, even with the magical powers of karma, Wander everywhere, harboring harmful intentions, Spreading disease, stealing radiance, interrupting life, There is no opportunity to escape from the evil realms. Thereafter, in the world of animals, Foolish and deluded, they devour each other, Tormented by the karma of killing, cutting, and exploitation, Suffering the fear of hunger, thirst, disease, and harm. Even humans have no opportunity for happiness, Birth, old age, sickness, death, fighting, poverty, Greed
Chinese
以贪婪之心不知满足地积攒和守护等等。 害怕与慈爱的亲友分离，与敌人相遇。 寻求、守护、损害和心中不安， 愿望无法达成，不愿发生的事情降临。 各种各样的痛苦，各自折磨着。 阿修罗的无数争斗带来痛苦， 战场上战车破碎，彻底混乱。 须弥山被投掷压迫，身体颤抖， 如大海翻腾搜寻的喧嚣声， 如岩石崩塌，三千世界摇动一般。 武器的轮子像粉碎尘埃一样摧毁。 如末劫之火风搅动后四散飞溅， 心脏也爆裂，没有生还的希望。 嗔恨的敌人焚烧着自己的心， 激烈的争斗使外境彻底改变。 同样，自己的军队也彻底混乱， 经常争吵，没有安乐的时候。 四大天王和三十三天也是如此， 放纵欲望而散乱，造作不善业， 阿修罗侵扰，战场上充满痛苦。 即使享受诸多安乐，也如梦醒一般， 临死之时，短暂的快乐也无法满足。 花朵凋谢，不喜欢衰老和破败， 看到来世的处境，身体散发难闻的气味， 朋友们离弃，意识混乱， 天界的七天里感受痛苦， 比恶道的痛苦还要严重。 双身天、兜率天、化乐天、他化自在天， 因欲望而不知满足，放纵堕落， 之后又将堕入恶道之处。 梵天等十二禅定处， 禅定的快乐耗尽了之前的福报， 之后又将堕入恶道之中， 无色界的四处，即使以一个寂止， 安住劫波，那也穷尽之时， 能仁曾说，也将进入恶道之处。 总之，三界轮回的城市中， 以三苦八苦而受苦， 没有安乐的时候，如同火坑一般。 如果今生没有渡过轮回之海， 死后将会怎样，我该如何是好？ 因此，对于轮回的自性痛苦， 从内心深处感到厌离，为了自己和他人解脱， 从今天起必须努力。 对于现在的微小寒热饥渴， 我都无法忍受，发出呻吟和叹息， 轮回恶道的痛苦无法忍受， 剧烈而漫长，我该如何忍受？ 因此，停止吧。
English
With insatiable greed, accumulating and guarding, and so on. Fearing separation from loving relatives and encountering enemies. Seeking, protecting, harming, and unease in the heart, Desires unfulfilled, unwanted things befalling. Various kinds of suffering, each tormenting. The countless battles of the Asuras bring suffering, On the battlefield, chariots are shattered and utterly chaotic. Mount Meru is thrown and presses down, the body trembling, Like the clamorous sound of the ocean churning in search, Like the collapse of rocky mountains, the three thousand worlds tremble. The wheels of weapons destroy as if pulverizing dust. Like the scattering from the turbulent fire winds of the final age, The heart also bursts, with no hope of survival. The enemy of hatred burns one's own mind, Fierce battles utterly transform the outer environment. Likewise, one's own army is also utterly chaotic, Constantly fighting, there is no time for peace. The Four Great Kings and the Thirty-three Gods are also like this, Distracted by unrestrained desires, creating non-virtue, Asuras invade, the battlefield is filled with suffering. Even enjoying much pleasure is like awakening from a dream, At the time of death, short-lived joy cannot satisfy. Flowers wither, and one dislikes aging and decay, Seeing the state of the next life, the body emits an unpleasant odor, Friends abandon, and consciousness is confused, Suffering for seven days in the heavenly realms, More severe than the suffering of the lower realms. Twin bodies, Tushita, Delightful Emanation, Controlling Others' Emanation, Insatiable with desire, falling into recklessness, Afterwards, they will fall into the places of the lower realms again. The twelve abodes of meditative absorption, such as Brahma and Knowledge, The bliss of meditative absorption exhausts the previous merit, Afterwards, they will fall into the lower realms again, The four formless realms, even with one-pointed quiescence, Abiding for eons, that too, when the path is exhausted, The Able One has said, they will also enter the places of the lower realms. In short, in the city of the three realms of samsara, Suffering with the three sufferings and eight sufferings, There is no time for peace, like a pit of fire. If I do not cross the ocean of existence in this life, What will happen after death, what should I do? Therefore, for the suffering nature of samsara, Feeling revulsion from the depths of my heart, for the liberation of myself and others, From today onwards, I must make effort. Even for the slight cold, heat, hunger, and thirst of the present, I cannot bear it, uttering groans and sighs, The unbearable suffering of the lower realms of samsara, Violent and prolonged, how will I endure it? Therefore, stop!
Chinese
于地精进恭敬行，具信惭愧知取舍，慈悲菩提大心力，勤渡有海当努力。今生若我不努力，来世难得生善趣，菩提道上登进难，何须多言当知晓。从诸上师闻深法，于此获得实义时，当于解脱道回转。具足闲暇权能勤精进，六度庄严善妙之功德，具足方便智慧大力行，福慧资粮军队善围绕，当勤摧灭烦恼诸大敌。于彼能仁无漏寂静处，依止圣者七财之处所，当于寂静处修习禅定。圆满证悟地道已，超越苦海至彼岸，为断痛苦知及生起故，依止道谛得灭谛。由十二缘起还灭故，从有城中趣涅槃。是故了知轮回苦，为断彼故生精进。以慧分析三乘中，当修随顺所好乘。诸友汝等入胜乘，具足悲心空性慧，当度脱离轮回海。具漏皆苦此为二。 于无造作之心大殿中，复为具信众生宣说：如是轮涅所显现，一切诸法皆空无自性，无造作本然之实性，以基道果三者而表示。基之诸法现空离边，超脱四边二取灭，显现方式随缘现，总摄轮涅二取如水月。清净与不清净因果缘起法，业果世俗诸法现种种，于彼面前作善恶取舍，具有地道差别之相，暂时的垢染界与八聚，三摩地云色与智慧。
English
On the ground, diligently practice reverence, possessing faith, shame, and the knowledge of what to accept and reject. With love, compassion, and the great mind of Bodhicitta, strive to cross the ocean of existence. If I do not strive from now on, it will be difficult to obtain a good rebirth in future lives. It is needless to say that ascending the path to Bodhi will be difficult. Having heard the profound Dharma from the noble teachers, at this time of obtaining the essence of true meaning, turn towards the path of liberation. Possessing the leisure and power, with branches of diligence, adorned with the excellent marks of the six perfections, possessing the great strength of skillful means and wisdom, well-surrounded by the army of merit and wisdom, strive to destroy the great enemies of afflictions. In that peaceful place of the capable one, free from outflows, in the place possessing the seven noble riches, meditate in that peaceful place. Having completely perfected all the grounds and paths, transcend the ocean of suffering to the supreme shore. In order to abandon the knowledge of suffering and its origin, by relying on the path, one will attain cessation. By reversing the order of the twelve links of dependent origination, one goes from the city of existence to the field of Nirvana. Therefore, having understood the suffering of samsara, generate the strength of diligence in order to abandon it. Among the three vehicles, distinguished by wisdom, practice the Bodhi that is in accordance with one's inclination. Friends, having entered this supreme vehicle, possessing the nature of compassion and the wisdom of emptiness, liberate yourselves from the great ocean of samsara. All that is with outflows is a collection of suffering; this is the second. From the great palace of the unfabricated mind itself, again speaking to the faithful beings: Thus, the appearances of samsara and nirvana, all phenomena are empty and without self-nature. The very nature of the unfabricated, original meaning is represented by the three: the ground, the path, and the result. All phenomena of the ground are appearance and emptiness, free from extremes, beyond the four extremes, free from dualistic appearance. The way things appear depends on conditions. In summary, the dualistic appearance of samsara and nirvana is like a reflection of the moon in water. Pure and impure, merely cause and effect, dependent origination. Karma and its results, conventional phenomena appear in various ways. In their presence, one does good, bad, accepts and rejects. Possessing the aspects of grounds, paths, and distinctions, temporary defiled realms, the eight aggregates, Samadhi, clouds of form, and wisdom.
Chinese
具心者。各别不杂如是所知境，彼等见者善说之。显现之自性，本来未生，如幻如水月，无二化身。如乾闼婆城，如眼翳，如岩洞之声，如梦如阳焰，自性无实义。如何显现，虚妄而无实，当知未生本来清净。显现即空，空即显现，非各别，非一，非无二。非异于彼，超越戏论之边。非思择之理，中观之自性，不可指为此，远离一切戏论。无生无灭，无来无去，非常非断，非异非一。三时无时，轮涅空性之理，胜义缘起，显空离边。远离成立之边，一切取舍。无有誓言，无有积聚之法，无有随行。空性之自性，于彼亦无自性。非我非无我，超越譬喻。胜义见者如是善说。是故，任何显现，彼即离戏论。自性无二，本初之实性。善知为基之法。道之法有见、修、行三者。见之法性，离边离中离偏袒。自性本来清净之基，由自之善愿、前世串习之福德，以及上师之加持融入而善为了悟，如空中日出，黑暗消散。远离是否之分别，一切增益。基即一切事物之实性，彼即是心，善为了悟即是见。彼亦是任何显现，显空法性，处于无有取舍、遮遣、取舍、希望、恐惧之状态。若离刻意执着，即是证悟。证悟之义与一切时无离，于无执着之国王，无有偏袒之时，更胜者，从见解之初即解脱。任何显现，如王自然圆满，心安乐。经部中，基之证悟即是见，远离是否怀疑犹豫分别。不以心造作，无需以对治而改造。任何显现，自性显现，远离戏论。无作任运，刹那之觉性。自然涌现，自然解脱，通透即是见之义。后世瑜伽士。