Chinese
第三，展示被欲望欺骗的例子：就像所有众生，虽然有想要获得快乐、远离痛苦的想法，却明显地奔向痛苦的因果。就像飞蛾扑向灯火一样，被对欲望之境的贪恋所欺骗。同样，野兽、蜜蜂、鱼和象，像被声音、气味、味道和触觉所欺骗一样，众生被这五种欲望之境所欺骗。看看他们总是没有快乐，只有痛苦。那也是因为对取舍的无知，想要强行获得果实。如果没有在因上进行取舍，怎么可能分离或获得呢？就像这样，虽然想要获得快乐，却没有行持快乐之因的善业；虽然想要舍弃痛苦，却强烈地投入痛苦之因的恶业。痛苦之因主要来自于对五毒或三毒的烦恼的行持，因此奔向和行持着集谛的特征。即使体验到作为其果的各种痛苦的特征，仍然不知道畏惧而接受，就像被判刑的盗贼，被砍断手后又去偷窃，从而遭受被砍头的刑罚一样。《入行论》中说：虽有舍苦意，然仍奔苦行，虽欲求安乐，愚昧毁乐因，如敌一般。如何摧毁呢？由于对五种欲望之境的贪恋和执着，烦恼增强，从而陷入痛苦。就像飞蛾因为想要灯火的光芒而烧死，野兽因为听风笛的声音而被杀，蜜蜂因为吸食蜂蜜的来源的花朵而被粘住或闭口而死，渔夫用鱼钩上的食物的味道欺骗鱼而杀死它们，大象因为想要凉爽的触感而进入湖中而死一样。《道歌宝藏》中说：存在的印记欺骗了一切众生。唉！愚昧者用箭射击着说：请像看待鱼、飞蛾、大象、蜜蜂和这里的野兽一样看待。从这五境中产生烦恼，并因此在轮回中无止境地漂泊，据说这比毒药更可怕。《亲友书》中说：境与毒相同
English
Third, showing examples of being deceived by desire: Like all sentient beings, although they have the thought of wanting to attain happiness and be free from suffering, they manifestly run towards the cause and effect of suffering. Like moths to a flame, they are deceived by clinging to desirable objects. Similarly, wild animals, bees, fish, and elephants, like being deceived by sound, smell, taste, and touch, beings are deceived by these five desirable objects. Look at how they never have happiness, only suffering. That is also because of ignorance of what to adopt and abandon, wanting to forcefully obtain the result. If one does not adopt and abandon at the cause, how can one possibly separate from or obtain it? Like this, although wanting to attain happiness, they do not engage in virtue, the cause of happiness. Although wanting to abandon suffering, they strongly engage in non-virtue, the cause of suffering. The cause of suffering mainly comes from engaging in the five poisons or three poisons of afflictions, therefore running towards and engaging in the characteristics of the origin of suffering. Even though experiencing the various characteristics of suffering as its result, they still do not know to fear and accept it, like a thief who has been punished, who steals again after having his hand cut off, thereby incurring the punishment of being beheaded. The *Bodhicaryāvatāra* says: 'Although they have the intention to abandon suffering, they still run towards suffering. Although wanting happiness, due to ignorance, they destroy their own happiness like an enemy.' How do they destroy it? Due to clinging and attachment to the five desirable objects, afflictions increase, thereby falling into suffering. Like moths burning themselves by going towards the form of the light of a flame, wild animals being killed by listening to the sound of a flute, bees being stuck or dying with their mouths closed by sucking on the flowers that are the source of honey, fishermen deceiving fish with the taste of food on the tip of a hook and killing them, and elephants dying by entering a lake because they desire the cool touch, and so on. The song of the *Doha Treasury* says: 'The seal of existence deceives all beings.' Alas! The deluded ones speak with arrows: 'Please look at fish, moths, elephants, bees, and wild animals here.' From these five objects, afflictions arise, and due to that, wandering endlessly in samsara, it is said that this is more frightening than poison. The *Letter to a Friend* says: 'Objects and poison are the same.'
Chinese
仅仅体验就能带来快乐。 感官对象和毒药一样，具有粗糙的异熟果，令人难以忍受。 感官对象和毒药一样，因愚痴的黑暗而变得浓厚。 感官对象和毒药一样，难以逆转其力量且变幻莫测。 如果用智慧确定地分析感官对象和毒药， 那么，如果它们有害，感官对象不像毒药那样容易，其本性令人难以忍受。 毒药仅仅在一生中变成毒药。 感官对象在其他生世中也会变成毒药。 毒药与毒药混合会完全平息。 可以通过殊胜的密咒和解毒药来治疗。 如果巧妙地使用毒药，它会对人有益。 但强大的感官对象永远不会那样。 如是说。 第四，在六道中连续遭受折磨的方式： 这些存在相互循环，充满痛苦。 天人和非天、地狱、饿鬼、人类， 旁生六道就像水桶的提手一样。 从一个到另一个，痛苦没有尽头。 如是说。 如《宝鬘论》中所说： 三道无始无终也无中， 轮回之轮如火把轮， 有因之物相互间， 于此轮回中流转。 如是说。 第五，敌人不确定的方式： 如此在轮回中流转时， 如果计算轮回的次数，每个众生 都带着朋友、敌人和中立者的负担， 给予快乐、痛苦、利益和伤害，数量无尽。 父亲变成母亲，母亲变成姐妹， 她们变成儿子，没有确定性， 朋友变成敌人也没有尽头。 因此，在无始的轮回中，任何一个众生都曾是所有众生界的父亲等等。 他们也曾是他们的父母和朋友，数量无法衡量。 如《亲友书》中所说： 因此，请对因欲望而贫困、死亡， 疾病和衰老等诸多痛苦的 来源——轮回感到厌倦， 并了解它的过患。 父亲是儿子，母亲是妻子， 敌人也曾是朋友。 因为存在相反的情况， 所以在轮回中没有任何确定性。 如是说。 第六，在无数次生命中遭受痛苦的方式： 此外， 如此思考世界的前世和后世， 悲伤比悲伤更甚。 自己变成蚂蚁和昆虫的身体。
English
Merely experiencing brings happiness. Sensory objects are like poison, possessing unbearable roughness in their ripening. Sensory objects are like poison, thickening with the darkness of ignorance. Sensory objects are like poison, difficult to reverse their power and fickle. If sensory objects and poisons are definitely analyzed with wisdom, Then, if they are harmful, sensory objects are not as easy as poison, their nature is unbearable. Poisons only become poison in one lifetime. Sensory objects also become poison in other lifetimes. Poisons, when mixed with poison, are completely pacified. They can be treated with supreme secret mantras and antidote medicines. Poisons, if skillfully used, can benefit people. But great sensory objects are never like that. Thus it is said. Fourth, the way of continuously suffering in the six realms: These existences revolve around each other and are full of suffering. Gods and demigods, hell beings, pretas, humans, The six types of animals are like the handle of a water bucket. From one to another, suffering is endless. As it is said: As it is said in the "Precious Garland": The three paths have no beginning, no end, and no middle, The circle of samsara is like a wheel of firebrand, Things with causes are mutually Revolving in this samsara. Thus it is said. Fifth, the way enemies are uncertain: Thus, when revolving in samsara, If the number of lifetimes is counted, each sentient being Carries the burden of friends, enemies, and neutrals, Giving happiness, suffering, benefit, and harm in countless numbers. The father becomes the mother, the mother becomes the sister, They become sons, there is no certainty, Friends becoming enemies also has no end. Therefore, in beginningless samsara, any one sentient being has been the father, etc., of all sentient beings. They have also been their parents and friends, their number cannot be measured. As it is said in the "Letter to a Friend": Therefore, be weary of samsara, the source of poverty, death, sickness, old age, and many other sufferings, due to desire, and understand its faults. The father is the son, the mother is the wife, Enemies have also been friends. Because there are opposite situations, there is no certainty in samsara. Thus it is said. Sixth, the way of suffering in countless lives: Furthermore, Thinking about the past and future deeds of this world, Sadness increases more than sadness. One's own body becoming ants and insects.
Chinese
如果将所有这些加在一起形成一个堆，须弥山也无法比它更高，哭泣的泪水比四大海还要多。如果变成地狱和饿鬼，所饮用的熔化的铜、脓血和不洁之物，汇聚成四面八方的河流也无法相比。同样，其他的也像无垠的虚空一样。为了欲望而砍下的头和肢体的数量，也无法与世界的微尘相比。如《念住经》中所说：诸比丘，当厌离有之界。为什么呢？因为在无始的轮回中，无论轮回于何处，即使将作为蚂蚁和昆虫而抛弃的身体堆积起来，也比山王须弥山还要高，哭泣的泪水也比四大海的水还要多。如果变成地狱和饿鬼，无数次饮用的熔化的铜汁、血、脓水和鼻涕，比从四大部洲流入大海的四大河流还要多。为了欲望而砍下的头、眼睛、肢体和手足，在恒河沙数的世界中，与地、水、火、风的极微尘埃的数量相等。在《亲友书》中说：每一次都比四大海还要多的乳汁，喝了之后，仍然随着各自众生的轮回，喝得更多。每一次的自身骨骸堆积起来，都与须弥山相等，母亲的骨头末端，即使像芥子一样计数，大地也无法容纳。第七，即使获得梵天等安乐的果报，最终仍然是痛苦的：此外，在轮回中行事时，会经历无数次转生为旁生、陶罐、夜叉、腹行等众生的痛苦。即使获得梵天和帝释天、无色界的禅定，以及七宝所统治的人王权位，最终堕入恶趣，仍然会遭受极大的痛苦。又如，在轮回中经历时，土地、水、山、洲和天空的界限...
English
If all of these were combined into a single heap, even Mount Sumeru could not be higher, and the tears of weeping would exceed the four great oceans. If one becomes a hell-being or a hungry ghost, the molten copper, pus, blood, and impure substances that one has drunk would surpass the rivers flowing in all directions. Likewise, others are like immeasurable space. The number of heads and limbs severed for the sake of desire cannot be compared to the dust particles of the world. As it is said in the Mindfulness Sutra: "Monks, be weary of the realm of existence. Why? Because in beginningless samsara, in whatever cycle one revolves, even if the bodies discarded after being born as ants and insects were piled up, they would be higher than the king of mountains, Mount Sumeru, and the tears of weeping would exceed the water of the four great oceans. When one becomes a hell-being or a hungry ghost, the molten copper, blood, pus, and snot that one has drunk countless times would be more than the four great rivers flowing from the four continents into the ocean. The heads, eyes, limbs, and digits severed for the sake of desire, in realms of the Ganges' sands, would be equal to a number exceeding the extremely fine particles of earth, water, fire, and wind." In the Letter to a Friend, it says: "Each time, more milk than the four great oceans is drunk, and still, following the cycle of each being, one drinks even more than that. Each individual's heap of bones, having passed away equal to Mount Sumeru, even if the ends of the mother's bones were counted like mustard seeds, the earth would not suffice." Seventh, even if one obtains the happiness of Brahma and others, in the end, it is still suffering: Furthermore, when acting in samsara, one experiences countless sufferings of being born as animals, pots, yakshas, reptiles, and other beings. Even if one obtains the meditative states of Brahma and Indra, the formless realms, and the power of a human king who rules the earth with seven precious things, one will still fall into the lower realms and suffer greatly. Again, in this way, when passing through samsara, the boundaries of earth, water, mountains, continents, and the realm of space...
Chinese
沒有任何地方沒有去過，天神、龍、夜叉、乾闥婆、食肉鬼、緊那羅、梵天、帝釋天、轉輪王也做了無數次，他們所經歷的快樂和痛苦沒有沒有經歷過的。再次墮入惡道受苦，這真是令人非常悲傷的事情。在《勸發增上意樂經》中說：「沒有去過的地方有哪個？過去沒有多次經歷過的快樂有哪個？像孔雀羽毛般美麗的榮耀沒有獲得過的有哪個？即使如此，貪慾還在增長。沒有河流沒有流經的洲際有哪個？沒有在任何地方停留過的地方有哪個？沒有到達過的虛空方向有哪個？即使如此，貪慾難以滿足，還在增長。過去沒有多次經歷過的痛苦沒有哪個？沒有被慾望滿足的眾生有哪個？沒有因飢餓而倒下的眾生有哪個？即使如此，對於輪迴者來說，如何能沒有貪執呢？在這個廣大的生命輪迴中，快樂和痛苦多次交替，沒有做過親戚的眾生有哪個？」第八，以變化的法性來感受痛苦的方式是：像這樣在輪迴中漂泊，還有其他值得悲傷的事情值得思考，即：今生擁有無盡的財富和快樂，那些高貴的人們，在死亡之後，因貧困而變得虛弱，甚至淪為奴隸，就像夢中的財富在醒來後消失一樣。快樂和痛苦無常變化的痛苦，如果仔細思考，會更加感到悲傷。因此，三界城中的眾生，不要貪戀輪迴的快樂，應當修持菩提。這樣教導說：像這樣，獲得天神之王、梵天、他化自在天和人類的快樂，也是因為過去善業的果報耗盡時，從梵天、帝釋天、轉輪聖王，以及普通的天人和人類，乃至於果報廣大的禪定天和無色界天，也會死亡並墮入惡道等處，由於過去業力的影響，必須經歷諸多苦樂。《經藏顯了經》中說：當導師獅子吼