English
Thus, the feeling of hell is like that, arising again and again, like the sting of existence for the craving one. So it is said. The fifth is the suffering of death: whether life is exhausted or not, but in the bardo, the suffering of death is extremely great. Lying down at the last moment of food, clothing, talk, and bed, abandoning life, body, retinue, relatives, and enjoyment. Leaving alone and helpless, feeling fear. That is also lying on the last bed, bidding farewell to dwelling, talk, food, clothing, and all the appearances of this life. Abandoning retinue and enjoyment. No matter how much one has, one cannot take it away, but can only go alone to a strange place, feeling unhappy, tormented by intense feelings of pain, and dying, wandering in one's own appearances, without protection or help. The corpse is carried to the cemetery, devoured by scavengers and the like, and the relatives grieve endlessly, the suffering is immeasurable. As it is said in the 'Encouragement to Higher Intention': Why am I so overwhelmed by the Lord of Death, being trampled on the head? The vajra of sorrow, like that, like that, the mind is tormented by suffering, relatives cry, tears streaming down, suffering is seen as a vajra in the heart. Tormented by the nature of suffering, as if entering an extremely terrible darkness. The body that was diligently guarded, is completely separated from loved and familiar things. The rope of the Lord of Death is tightly bound, even if one shouts and cries, the relatives cannot hear, as if one's own crying is echoing. Between impassable rivers and boulders, on dangerous paths entangled with sharp thorns, the rope of time is tied around the neck, the Lord of Death, those fierce people drive and lead one forward with clubs. So it is said. The sixth is the suffering of meeting enemies: just like this, the suffering of meeting unpleasant things, is oppressed by unpleasant harm and threats. Just like this, when meeting enemies, they make the body, life, and enjoyment unfortunate. The seventh is the suffering of separation from loved ones: separating from loving and beloved things, sadness, wailing, and unhappiness in the heart.
Chinese
因忆念功德而感到悲伤。如何呢？当与亲友和爱人分离时，会忆念他们的功德，心中悲伤而痛苦。第八，贫困的痛苦是：因缺乏欲求而产生的痛苦是：事情没有成功，心中产生刺痛。因贫困而困苦，如饥渴的饿鬼。即使如愿以偿的事情没有成功，内心也不安宁。缺乏资具，或缺乏任何欲望，都会因内心不安而产生刺痛。第九，有漏的痛苦是：色、受、想、行、识，这五取蕴也是因为是有漏的，所以是所有痛苦的处所，被说是依靠、容器和来源。《中观经》中说：饶益，五取蕴因为是有漏的，所以是所有痛苦的处所，是所有痛苦的依靠，是所有痛苦的容器，是所有痛苦的来源。其中，色是为了明显地实现痛苦的损害，所以是处所。受是接受的容器。想是使分别念动摇，所以是成为最初的门，是依靠。行和识是作者和知者，所以是来源。这些在《八千颂释》中也是这样说的。第十，劝诫努力寻求从中解脱的方法：现在劝诫以厌离来遣除。如此，即使在所有的人间世界，因为痛苦是因果，所以没有安乐。为了从中解脱，应思维善良的佛法，寻求从轮回之所解脱的方法。其中，有些人因为行持痛苦之因的不善业，所以后来受苦。有些人因为享受前世的果报，所以现在受苦，因此必须从中解脱。讲述非天之苦分为二：第一，没有安乐的情况是：此外，像这样，非天们也没有安乐的时候。无意义地争斗、争吵和愤怒，对天人的荣耀无法忍受，充满嫉妒，在战场上承受成百上千的痛苦。自己的一方也争斗和争吵，看到三十三天众的快乐和财富
English
It causes sorrow by wanting to remember the qualities. How is it? When separated from relatives, friends, and loved ones, one remembers their qualities, and the mind is saddened and suffers. Eighth, the suffering of poverty is: The suffering of being deprived of desires is: Because things are not accomplished, the mind's sting arises. Impoverished and distressed, like a hungry and thirsty preta. Even if the desired things are not accomplished, the mind is not at peace. Whether lacking in possessions or lacking in any desires, the mind is not at peace, and a sting arises. Ninth, the suffering of being with outflows is: Form, feeling, perception, formation, and consciousness, these five aggregates of clinging are also the place of all suffering because they are with outflows, and are said to be the support, container, and source. From the Middle Length Prajnaparamita Sutra: Shariputra, the five aggregates of clinging, because they are with outflows, are the place of all suffering, the support of all suffering, the container of all suffering, and the source of all suffering. Among them, form is the place because it manifestly accomplishes the harm of suffering. Feeling is the container because it is what is accepted. Perception is the support because it agitates thoughts and becomes the first door. Formation and consciousness are the source because they are the doer and the knower. These are also explained in the Great Commentary on the Eight Thousand Verses. Tenth, advising to strive for the method of liberation from it: Now advising to turn away with weariness. Thus, even in all the human world, because suffering is cause and effect, there is no happiness. In order to be liberated from it, one should contemplate the virtuous Dharma and seek the method of liberation from the place of samsara. Among them, some later suffer because they engage in non-virtue, which is the cause of suffering. Some now suffer because they enjoy the fruits of the past, therefore they must be liberated from it. Explaining the suffering of the Asuras in two parts: First, the way of not having happiness is: Furthermore, like this, the Asuras also do not have a time of happiness. Meaninglessly fighting, arguing, and being angry, unable to bear the glory of the gods, full of jealousy, they endure hundreds of sufferings on the battlefield. Their own side also fights and argues, seeing the happiness and wealth of the Thirty-Three
Chinese
被愤怒和嫉妒所折磨的阿修罗，有时在与天神战斗的战场上被砍掉头和四肢。被金刚杵、箭和轮等击中，有些人死亡，或者面临死亡的恐惧和痛苦。正如《亲友书》中所说：即使是阿修罗，因为天性嫉妒天神的荣耀，内心也有巨大的痛苦。他们虽然有智慧，却因为业障而无法看到真理。这里所说的看不到真理，是指像声闻和缘觉的见道，而不是大乘的见道。正如《宝积经》中所说：那时，当宣说这部法门时，无数的天、龙、阿修罗、迦楼罗、紧那罗和摩睺罗伽都获得了无尘离垢的法眼。因此，应当领悟大乘的道理。第二，劝勉精进修法：即使是阿修罗也有痛苦，因此，善良寂静的众生啊，要迅速积累解脱的法藏。这样劝勉道。讲述天神的痛苦有四种：第一种是死亡、堕落的痛苦：就像在天界，即使在欲界天神的住所，也有无量的痛苦。沉溺于放逸的欲望，面临死亡和堕落。花朵凋谢，不喜欢坐垫。朋友离弃，害怕来世的去处。天神会感受到难以忍受的七天。就像四大天王、三十三天、夜摩天、兜率天、化乐天、他化自在天的天神，他们虽然看起来快乐，但无法摆脱快乐变坏的痛苦和行苦。死亡时，身体的颜色变得难看，不喜欢坐垫，头上的花朵凋谢，衣服变得肮脏，出现前所未有的灰尘。那时，天神被同伴抛弃，独自一人，意识混乱。当他用天眼看到将要出生的去处时，感到恐惧而昏厥。从遥远的地方，那位天神的父母或朋友呼唤他的名字：愿你出生在阎浮提的人们之中。在那里行持十善，再次出生到这个天神的住所。
English
Tormented by anger and jealousy, the Asuras sometimes have their heads and limbs severed on the battlefield when fighting with the gods. Struck by vajras, arrows, wheels, and the like, some die, or experience the fear and suffering of facing death. As it says in the "Friendly Epistle": Even the Asuras, because they are naturally jealous of the glory of the gods, have great mental suffering. Although they have intelligence, they do not see the truth because of the obscurations of beings. What is said here about not seeing the truth refers to the path of seeing of Hearers and Solitary Realizers, not that of the Great Vehicle. As it says in the "Heap of Jewels Sutra": At that time, when this Dharma discourse was being taught, countless gods, nagas, asuras, garudas, kinnaras, and mahoragas obtained the Dharma eye, free from dust and defilement, regarding dharmas. Therefore, one should understand the way of the Great Vehicle. Second, the advice to strive in Dharma: Even the Asuras suffer, therefore, virtuous and peaceful beings, quickly accumulate the treasury of Dharma for liberation. Thus it is advised. There are four sufferings of the gods: The first is the suffering of death, transference, and falling: Like this, in the heavenly realms, even in the abodes of the desire realm gods, there is immeasurable suffering. Intoxicated by careless desire, they face death, transference, and falling. Flowers wither, they dislike their seats. Friends abandon them, and they fear their future destination. The gods experience unbearable sensations for seven days. Like the gods of the Four Great Kings, the Thirty-three, Yama, Tushita, Nirmāṇarati, and Paranirmita-vaśavartin, although they appear to be happy, they are not free from the suffering of happiness turning into suffering and the suffering of conditioning. At the time of death, the color of the body becomes unpleasant, they dislike their seats, the garlands of flowers wither, their clothes become dirty, and unprecedented dust appears. At that time, the gods are abandoned by their companions and become confused, feeling alone. When they see with their divine eye where they will be born, they are frightened and faint. From afar, the parents or friends of that god call out his name: May you be born among humans in Jambudvipa. There, practice the ten virtues and be born again in this abode of the gods.
Chinese
说“走吧”，然后花朵凋谢并逃离。像这样，诸神的事情会在七天内发生。《亲友书》中说：即使在天界，那些极乐的，死亡和转生的痛苦也更加巨大。如此思索后，高尚的人们，不会为了终将消逝的天界而贪恋。身体的颜色变得难看，不喜欢自己的座位，花环凋谢，衣服上沾染污垢，身体上出现以前没有的灰尘，这被称为天界死亡和转生的五种预兆。发生在天界居住的诸神身上，就像地上的人们将要死亡时出现的死亡预兆一样。如此说。第二，关于来世的痛苦：此外，梵天等色界禅定之神，前世的业力耗尽，堕落到下界。看到变化的痛苦后感到痛苦。看到无色界寂止的业力耗尽的方式后，来世的痛苦随之而来。即使获得了天界，也不可信任，有福之人应当努力获得解脱。如此教导说。从梵天到广果天之间的禅定之神，在死亡时，他们自己的快乐也会改变，因此会有进入来世的痛苦。龙树菩萨说：梵天等禅定圆满之神，虽然拥有无限的光芒、色彩和荣耀，但因为没有看到潜伏的自我执着，死后难道不会堕入地狱吗？如此说。即使是无色界，也以寂止一心安住，但在死亡和转生时，也会感受到来世的痛苦，因此应当感到厌倦。如是说。《亲友书》中说：轮回就是如此，因此阿修罗、地狱、畜生、饿鬼等，出生不是好事，出生是众多损害的容器，请知晓。如此说。第三，指出有漏的快乐是痛苦：就像这样，所有贪恋轮回快乐的众生，最终都会因贪欲而在火坑中受苦。此外，他们只是在播下来世恶趣的种子，并且只是在四条河流中嬉戏。《劝学书》中说：在这充满痛苦和火焰的世界里，人们却认为快乐。
English
Saying "Go away," the flowers wither and flee. Like this, the gods' affairs happen in seven days. As it says in the Letter to a Friend: Even in the heavens, those great delights, the suffering of death and rebirth is even greater. Having thought like this, noble ones do not crave for the heavens that will eventually perish. The body's color becomes unsightly, dislike for one's seat, garlands wither, clothes become stained, and on the body, dust appears that was not there before, these are called the five omens that herald death and rebirth in the heavens. They occur to the gods residing in the heavenly realms, just like the omens of death that appear when people on earth are about to die. So it is said. Second, regarding the suffering of preparing for the next life: Furthermore, the gods of the form realm meditations, such as Brahma, whose previous karma is exhausted, fall to lower realms. Having seen the suffering of change, they feel pain. Having seen how the karma of the formless realm of peace ceases, the suffering of preparing for the next life follows. Even if one attains heaven, it is not trustworthy, fortunate ones should strive to attain liberation. Thus it is taught. From Brahma to the Great Fruit, the gods of meditation, at the time of death, their own happiness changes, so there is the suffering of entering the next life. Nagarjuna said: The gods of meditation, complete with Brahma and others, although possessing infinite light, color, and glory, because they do not see the latent self-grasping, will they not inevitably be born in hell after death? So it is said. Even the formless realm abides in one-pointed peace, but at the time of death and rebirth, they also feel the suffering of the next life, therefore one should feel weary. Thus it is said. As it says in the Letter to a Friend: Samsara is like that, therefore asuras, hell beings, animals, hungry ghosts, etc., birth is not a good thing, birth is a container of many harms, please know. So it is said. Third, pointing out that contaminated happiness is suffering: Like this, all beings attached to the happiness of samsara, ultimately suffer in a pit of fire due to craving. Furthermore, they are only sowing the seeds of future evil destinies, and are only playing in the four rivers. As it says in the Admonition to Students: In this world, filled with suffering and piles of fire, people think of happiness.