English
Within thirty years, a hundred years pass, like exhausting each sesame seed one by one. Similarly, below the remaining seven is a multiple of twenty, pretas can live for five hundred years. Animals have uncertain lifespans, with many variations in length. However, among these beings' lifespans, apart from unpleasant sounds, untimely deaths are said to occur due to karmic forces. In the past, a Chakravartin king, at the time of an eighty-thousand-year lifespan, due to circumstances, the first king arose, supported by many. His lineage included five kings and so on, countless Chakravartin kings appeared. Among them, due to the power of past karma, there were superior and inferior distinctions, with four types of wheels: gold, silver, copper, and iron. Correspondingly, the power of the kings gradually ruled over four continents, three continents, two continents, and one continent. Even in ruling, there are differences in the wheels. Like this, adorned with power and excellent marks, raining down a shower of wish-fulfilling jewels of merit, the Chakravartins who ruled over the realms of beings in the four continents are also just impermanent history. Similarly, the teacher, the fully enlightened Buddha, also from countless eons of decreasing lifespan, up to a hundred years, was born into noble families, the vajra body adorned with marks and signs, possessing perfect qualities, like Mount Meru of gold, virtues immeasurable in the world, yet demonstrated passing into nirvana in the perception of those to be tamed. These two do not appear in the degenerate age of five, because beings have great afflictions and little merit, being separated from virtuous conduct. The Pratyekabuddhas are also the same, with both increasing and decreasing occurrences. All these containers and contents, there is no other creator, but arise from the deluded karmic appearances of beings, and manifest from their respective causes and conditions. Like this, the various forms and appearances that are arranged, if analyzed with the reasoning of particles, cannot be established, from yojanas, krosas, bows, fathoms, cubits, and fingers, to grains of barley, lice and mites, motes of sunlight, particles of cattle, sheep, rabbits, and particles of water and iron, the atom is the ultimate minute, the indivisible nature. All the ways of calculating lifespans and kalpas are impermanent, of momentary nature, mahākalpas, antarakalpas, years, months, days, moments, instants, are its sounds.
Chinese
一一。 最终的刹那无分之自性。 如此，外器内情之大小数量，圆满时、三时、二时、争时，教法住世之量四者等所有类别，皆是依靠此名言而衡量。 因此，观察并降至无分之时，不寻得真实成立常有之法，即使仅观察无分，亦不成立，诸法本为空性之自性。 如此，外器内情有情世间一切，皆是刹那无常坏灭之法性，如水泡、芭蕉树、幻术、水月，知晓为无常四边所摄。 因此，现在此身体之花朵，即使以珍爱执着束缚，亦是无力自主，何时被死主冰雹摧毁时，见到被称为不净尸体被狗所食。 以喜乐财富所庄严，且显高之，纵然以七功德善妙庄严，如空中帝释之弓般，死后多堕入无解脱之恶趣深渊。 寿命无定，何时死亡不定，无常如日月运行于四大部洲之例，一切时中无有停息，故当生起出离心、厌离心，缩短思虑。 如同商期旅店，各方之人，虽因各种欲望而聚集，亦有离别之时，怨亲因业力而聚，以贪嗔，解开常执之结。 何时死亡之时，受用与亲友欲求之境皆成遗迹鬼屋，独自一人前往之时，即使心怀忧伤，亦无勇力军队亲友等之助益。 是故，一切和合之法皆无常，刹那亦不住于庸常。 何时死亡不定，死缘不定，一切行住坐卧皆当不忘忆念。 仅知晓不够，当从常执中解脱，于善法精进，视轮回为错乱。 欲趋入真正解脱道，当依止善知识，修持窍诀。 若内心对此无常，生起深切之出离心，则云将往生天界安乐之处，得见天颜，并说将前往无漏解脱之洲。 善说口诀教法甚深总集藏中，思维有为法无常品第二终。
Chinese
所作诸法皆，刹那无常变易性，如实见之具善眼，则如实知有漏苦之自性。不清净世间乃苦之生处，内有情众乃苦之自性，三界轮回为诸苦所恼，由因缘力生起种种苦。是故此诸世间于轮回中，恒常不离诸痛苦，以有漏蕴取彼有，故称遍行苦。自天界等之形色财富等，于错乱心识显现为安乐然乃有漏，以终将生于恶趣等故，彼称为变苦。为寒热饥渴病等所恼，于恶趣及于天界处，不欲降临之自性痛苦，称为苦苦。总之，前二者为痛苦，行者不知是痛苦，后者知之且欲居其中，三者为有漏五蕴所摄。行苦乃取蕴之故，无论暂时为乐为苦为舍，皆为取后有之因，乃未来诸苦之生处，如毒食与赴刑场，生灭住时亦不显现，然乃痛苦之因，故此轮回如针尖。世间安乐之相无论如何显现，然不能恒常，于最终变异之时，先前之安乐即成意痛之因，是故若未生子则无彼死亡之悲伤。是故于生住二者为乐，然于最终断绝之时乃痛苦，如秋时白云之美貌。以贪执喜乐之三门，造作众多恶趣之苦因，乃入于大乐解脱道之障碍，罪过之垢染，奇哉欣然取著有漏乐。如于恶趣处，痛苦乃极难忍受，为剧烈所恼，如麻风病上生出脓疱，于天界亦有生老病死等。
English
All conditioned phenomena are of the nature of impermanence and change in an instant. If one possesses the good eye that sees them as they are, one will truly understand the nature of suffering with defilements. The impure world is the source of suffering, and sentient beings within are of the nature of suffering. The three realms of samsara are tormented by all kinds of suffering, arising from the power of causes and conditions. Therefore, these worlds in samsara are constantly inseparable from suffering. Because the contaminated aggregates grasp at existence, it is called pervasive suffering. Forms, splendor, wealth, etc., from the heavens appear as happiness to the deluded mind, but they are contaminated. Because one will eventually be born in the lower realms, it is called the suffering of change. Tormented by heat, cold, hunger, thirst, disease, etc., whether in the lower realms or in the heavens, the suffering of unwanted experiences is called the suffering of suffering. In short, the first two are suffering, but beings do not recognize them as suffering, while the latter is known and desired to be among them. All three are included in the five contaminated aggregates. Because pervasive suffering is the grasping aggregate, whatever the temporary state of happiness, suffering, or equanimity may be, it becomes the cause of grasping future existence, and is the source of all future suffering, like poisoned food or going to the execution ground. It is not apparent during arising, ceasing, or abiding, but it is the cause of suffering. Therefore, this samsara is like the tip of a needle. No matter how the appearance of worldly happiness may appear, it is not permanent, and when it ultimately changes, the previous happiness becomes the cause of mental pain. Therefore, if a child is not born, there is no sorrow of its death. Therefore, although there is happiness in birth and dwelling, there is suffering at the time of ultimate cessation, like the beautiful form of white clouds in autumn. By the three doors of attachment to joy and happiness, one accumulates many causes of suffering in the lower realms, which are obstacles to entering the path of great bliss and liberation. It is wonderful to eagerly embrace the contaminated happiness, the stain of faults. Just as in the lower realms, suffering is extremely unbearable and intensely tormenting, like boils appearing on top of leprosy, even in the heavens there is birth, old age, sickness, and death, etc.
Chinese
恒常不离痛苦的自性。 因此，出生之时即是痛苦。 止息或变化之时即是安乐， 如利器所伤之身，伤口痊愈一般。 如是轮回的诸般痛苦， 若细分，有八种和十一种痛苦， 虽因名目之故，有种种不同的说法， 然而，没有不包含在前三种之中的。 恶趣地狱的有情们真可怜啊！ 被铁热的地面接触的毒所折磨， 被热石利器的碎片刺穿， 被光芒四射的肢体燃烧。 在复活地狱铁热的地面上互相 用利器劈开头身，死后复活。 黑线地狱，用燃烧的铁锯 在画线的上面锯开，各自分离。 众合地狱，被锤子捶打，被山压榨， 血肉全部被摧毁成粉末，消灭殆尽。 号叫地狱，被燃烧的铁屋焚烧， 还伴随着众多可怖众生的损害。 大号叫地狱，在两层铁屋中， 被剧烈焚烧，被燃烧的铁水烹煮。 热地狱，在燃烧的铁屋中，皮肤被撑开， 被燃烧的铁串刺穿。 极热地狱，在铁制的大锅中， 身体被沸腾的铁水烧成灰烬。 无间地狱，在燃烧的黑暗恐怖之中， 被置于堆积如山的煤堆之中， 业力执行者发出巨大的聚集之声， 如火宅一般融为一体，无法看见， 感受着无法忍受的痛苦， 砍、劈、捶、刺等等， 被诸多非共同的痛苦所折磨。 近边地狱外围四方有尸粪泥， 无量河、利刃原野和大剑树， 四方加起来共有十六种痛苦。 寒冷地狱被寒风冰雹所折磨， 被极冷的寒气覆盖一切处所， 赤身裸体地进入冰冻的处所， 在寒冷阴冷的泥潭中，内心极度厌恶。 具疱地狱，生出许多水泡， 特别是水泡破裂之处，就变成了伤口。 发出“阿秋”的声音，哀嚎不断， 发出“吉呼”的叹息，被感觉所折磨。 牙关紧咬，无法发出大的声音， 如乌 উৎপལ་（藏文，梵文天城体，utpala，梵文罗马拟音，utpala，汉语字面意思：青莲花）般裂开，皮肤裂为四瓣， 如莲花般裂开啊！
English
Constantly inseparable from the nature of suffering. Therefore, at the time of birth, there is suffering. At the time of cessation or change, there is happiness, Like a body wounded by a weapon, the wound heals. Thus, the various sufferings of samsara, If divided, there are eight and eleven sufferings, Although there are various explanations due to names, However, there is none that is not included in the first three. How pitiful are the sentient beings of the evil realms of hell! Tormented by the poison of touching the iron-heated ground, Pierced by the fragments of hot stone weapons, Burned by the radiant limbs. In the reviving hell, on the iron-heated ground, mutually Splitting heads and bodies with weapons, dying and reviving. In the Black Line Hell, with a burning iron saw Sawing on the drawn lines, separating each part. In the Crushing Hell, being hammered and squeezed by mountains, All flesh and blood are destroyed into powder, completely annihilated. In the Howling Hell, being burned by a burning iron house, Also accompanied by the harm of many terrifying beings. In the Great Howling Hell, in a two-layered iron house, Being intensely burned, cooked by burning molten iron. In the Hot Hell, in a burning iron house, the skin is stretched, Pierced by burning iron skewers. In the Extremely Hot Hell, in a large iron cauldron, The body is burned into ashes by boiling molten iron. In the Uninterrupted Hell, in the burning darkness of terror, Being placed in the middle of a pile of coal like a mountain, The executors of karma emit a great gathering sound, Like a burning house, merging into one, invisible, Experiencing unbearable suffering, Chopping, splitting, hammering, piercing, etc., Tormented by many uncommon sufferings. Around the periphery of the neighboring hells, there is corpse-dung mud, The River of Non-Return, the Great Plain of Razors, and the Sword-Leaf Trees, Adding up the four sides, there are sixteen sufferings. The Cold Hells are tormented by cold winds and hail, All places are covered by extremely cold air, Entering the frozen places naked, In the cold and chilling mud, the mind is extremely disgusted. The Blister Hell, many blisters appear, Especially where the blisters burst, they become wounds. Uttering the sound "Achu," constantly wailing, Emitting the sigh "Kyi Hud," tormented by feelings. Clenching teeth, unable to make a loud sound, Cracking like an উৎপལ་ (Tibetan, Devanagari: utpala, Romanized Sanskrit: utpala, Literal meaning: blue lotus), the skin splits into four petals, Cracking like a lotus!
Chinese
从此处发出声音！巨大的破裂声尤其剧烈。整个身体仅由根脉之网连接，伤口内有许多虫子啃食等等，将体验到无边无际的痛苦。短暂的存在是不确定的，例如炉灶、门、柱子、石臼和绳索等，体验到这些形象显现的痛苦，以及被包裹在木头和石头中等等。饿鬼沉溺于空中的漂泊，因极度的饥渴折磨而痛苦。外在的障碍是找不到食物和饮料，即使找到了，也只能看到一瞬间就干涸了。内在的障碍是食物和饮料无法进入口中，即使进入了，也会燃烧成火焰，烧灼心肺。特别是，许多虫子啃食身体，因力量弱小而受苦等等，难以想象。此外，由于颠倒的业力显现等四种原因，总是受苦，听不到水的声音。在空中漂泊的有赞、国王、死鬼、妖魔、邪魔、泰乌让等等，总是带着恐惧寻找想要的东西，被咒师折磨等等，痛苦无法估量。对于畜生来说，也是互相吞食，遭受伤害、役使、杀戮和宰割等诸多痛苦。对于人类来说，也没有安乐的时候，因为具有四种痛苦之河的自性，与亲人分离，追求欲望而贫困，经历不想要的事物，欲望无法实现而疲惫不堪，敌人和伤害众多，遭受诽谤和诬陷，忘恩负义，恩将仇报，伴随着伤害，因贪恋、憎恨和执着而痛苦，嫉妒等等，总是处于痛苦的海洋中。阿修罗愤怒和憎恨，互相争斗，无法忍受天人的财富，到处争吵，不想要的降临，被武器杀害等等，没有安乐的时候，有各种各样的痛苦。天人们贪恋安乐，心神散乱，当死亡的五种预兆显现时，被亲爱的朋友抛弃，变得可怜，遭受死亡、堕落等痛苦的折磨。如此，六道轮回的众生，如同火坑、刀尖、不洁之室，总是处于无边无际的痛苦之海中，没有安乐的时候，就像水桶和水瓢一样。从一个传递到另一个，轮回没有开始和结束。如此，所有容器和精华的安乐和痛苦，并非无缘无故或从自性中产生，而是从自己同类的先前存在而来。