English
A pit, a swamp of rotting corpses, a field of weapons, and countless rivers of ashes, four in total. This is because, having previously experienced immense suffering in the iron house of Avīci Hell, their karma has lessened, and they feel as if the doors of the four directions have opened. As soon as the hell-beings emerge, they see what appears to be a pleasant, shady pit and enter it, only to have their flesh and bones burned in a blazing fire. Thinking they have escaped from that, they enter what seems to be a flowing river, but instead, they are in a swamp of rotting corpses, where worms with iron beaks and other creatures pierce them, causing suffering. Emerging from that, they go to what seems to be a delightful field, but it turns into razors, and as soon as they place their feet, they are cut into pieces; when they lift their feet, they are healed. Escaping from there, they go to a place where they see a beautiful forest, but it turns into swords, and the wind blows them, cutting their bodies into pieces, only to be healed again. Continuing on, they see a man or woman gathered together on the top of a mountain, calling out to them, so they climb up. However, iron hooks pierce their bodies, and when they reach the top, crows and vultures peck at their brains. Seeing them calling again from the mountainside, they go there, only to be pierced upwards by hooks. When they embrace their former partner, the iron man or woman turns into a blazing fire, embracing them tightly, burning and devouring them. Leaving there, they see a beautiful river flowing from afar. As soon as they enter, they sink waist-deep in ashes, and their flesh and bones are burned, so they flee outwards, seeing Yama's messengers guarding both banks. Having experienced such suffering many times before, they now think, "I must definitely be liberated from this," and they practice with the complete three aspects of preparation, main practice, and conclusion. This is the twenty-fifth instruction. Next are the sufferings of the eight cold hells: In the midst of snow mountains, snow, and hail, in places swept by blizzards, threatened by cold, blisters arise on the body, called the Blister Hell; when the blisters burst and turn into sores, it is called the Burst Blister Hell; when the teeth chatter, making a "Sonam" sound, it is called the Sonam Hell; when they utter cries of "Achuchu," it is called the Achu Hell; when they utter "Kyihut," it is called the Kyihut Hell; when the body cracks into four parts like an उत्पལ་（藏文：ཨུཏྤལ་，梵文天城体：उत्पल，梵文罗马拟音：utpala，汉语字面意思：blue lotus）, it is called the उत्पལ་（藏文：ཨུཏྤལ་，梵文天城体：उत्पल，梵文罗马拟音：utpala，汉语字面意思：blue lotus）-Cracked Hell; when the body cracks into eight parts like a lotus, it is called the Lotus-Cracked Hell; when the body
Chinese
就像巨大的伤口裂开一样。想到伤口裂开后，微小的生物进入其中啃食，感受着寒冷难忍的痛苦。现在，我应该庆幸自己没有生在这样的地方，努力修行佛法，以加行、正行、后行三者圆满的方式进行修持。这是第二十六个引导诀窍。接下来是短暂的痛苦：被困在岩石中，在冰中游荡和冻僵，在温泉中煮沸，在寒冷的冬水中受苦，在火中被烧烤，被焚烧。当树木被砍伐时，肢体断裂的痛苦。以及出生为纺锤、门、木板、柱子、石灶和绳索等，总是被使用和利用，因业力而各自承受难以忍受的痛苦。在铁屋中，日夜交替承受痛苦等等。想到在山和海边，雪和冰等地，与人类共同或在其他地方遭受各种痛苦的折磨，应该努力不生在这样的地方，以加行、正行、后行三者圆满的方式进行修持。这是第二十七个引导诀窍。接下来是饿鬼的痛苦：外在的障碍是身体瘦弱，肢体纤细，听不到食物和饮料的声音，总是遭受饥渴的折磨，被他人伤害，看到海洋和森林等不悦之物，但一看到就感到口渴。内在的障碍是心肺燃烧，口鼻冒烟。隐蔽处的障碍是许多饿鬼居住在每个饿鬼的身体里，看到他们在吃他们的血肉而感到痛苦。应该努力不生在这样的地方，以加行、正行、后行三者进行修持。这是第二十八个引导诀窍。接下来是旁生的痛苦：主要居住在巨大的海洋中，以及洲际之间的黑暗中，只有像酒糟一样的食物。他们互相吞食，愚蠢而迷惑。分散地居住在天人和人类的地方，也有鸟类和鹿等。遭受杀害、役使、殴打、捕捉和伤害等折磨，有无量的痛苦。
English
It is like a huge wound cracking open. Thinking about how, when the wound cracks open, tiny creatures enter and gnaw at it, experiencing unbearable suffering from the cold. Now, I should rejoice that I was not born in such a place, and strive to practice the Dharma, cultivating with the completeness of the three aspects of preparation, main practice, and subsequent activity. This is the twenty-sixth guiding instruction. Next are the temporary sufferings: being trapped inside rocks, wandering and freezing in ice, being boiled in hot springs, suffering in cold winter water, being heated and burned in fire. When trees are cut down, the suffering of limbs being severed. And being born as spindles, doors, planks, pillars, hearths, and ropes, etc., always being used and exploited, experiencing unbearable suffering according to one's karma. In iron houses, experiencing the suffering of alternating day and night, and so on. Thinking about being afflicted by various sufferings in places like mountains and seashores, snow and ice, which are common with humans or in other places, one should strive not to be born in such a place, cultivating with the completeness of the three aspects of preparation, main practice, and subsequent activity. This is the twenty-seventh guiding instruction. Next is the suffering of the pretas (hungry ghosts): The external obscuration is a thin body with slender limbs, not hearing the sound of food and drink, always tormented by hunger and thirst, harmed by others, seeing unpleasant things like oceans and forests, but feeling thirsty as soon as they are seen. The internal obscuration is fire burning from the heart and lungs, smoke billowing from the mouth and nose. The obscuration of hidden places is that many pretas reside in the body of each preta, suffering from seeing them eating their blood and flesh. One should strive not to be born in such a place, cultivating with the three aspects of preparation, main practice, and subsequent activity. This is the twenty-eighth guiding instruction. Next is the suffering of animals: Mainly dwelling in the great ocean, and in the darkness between continents, there is only food like the residue of beer. They devour each other, being foolish and deluded. Scattered in the realms of gods and humans, there are also birds and deer, etc. Suffering from being killed, used, beaten, captured, and harmed, there is immeasurable suffering.
Chinese
存在。 为了不再生于这样的状态，需要通过预备、正行、结行三者齐全的方式来修持。第二十九个引导。 然后，人类的痛苦是被三种和八种痛苦所折磨。痛苦之上的痛苦，就像麻风病上又生了疖子一样。生病、发烧和不悦之事，一个未愈，另一个又叠加而来。变异之苦，就像迎娶新娘，正在欢庆歌舞时，房屋倒塌，遭遇不幸一样。现在明明是快乐，但立刻就转变为痛苦，因此而受折磨。行苦，就像吃了毒药或对他人造成伤害一样，之后会产生痛苦，因此感到痛苦，内心不悦。像这样的痛苦，现在必须从中解脱，因此需要通过预备、正行、结行三者齐全的方式来修持。第三十个引导。 然后，思维生老病死四条河流：首先，在中阴身，食香（中阴身），临近死亡，父母的精血二者混合。在七个七天里，从模糊到逐渐清晰，身体逐渐形成。之后，在母亲的子宫里不断成长。在母亲的子宫里，气味难闻，令人作呕，感到压抑。母亲在饮食、衣着和行为上的任何不当，都像待在火坑里一样，时而感到非常炎热，又像掉进冰雪和水中一样感到寒冷，像被重物压住一样感到沉重，像被扔进悬崖一样感到恐惧，头脚倒置，像被剧烈摇晃一样极其痛苦。分娩时，就像被关在挤压地狱里一样，一度昏厥。用手触摸时，就像用剃刀刮擦伤口一样难以忍受。洗浴时，就像剥皮一样灼热等等，有数不尽的痛苦。因此，无论生于何处，都无法逃脱痛苦。现在必须终结这轮回的痛苦，因此需要通过预备、正行、结行三者齐全的方式来修持。第三十一个引导。 然后，衰老的痛苦是：身体失去力量，站立、坐卧和行动都很困难。感官衰退，视力模糊，听力下降，记忆力减退。认知能力下降，思维变得迟钝，内心狭隘。脉搏和气息的增减失调，像孩子一样变得幼稚，感觉迟钝。内在的身心变
English
exists. In order not to be born into such a state, one needs to practice with the completeness of the three: preparation, main practice, and conclusion. The twenty-ninth instruction. Then, the suffering of humans is being tormented by three and eight sufferings. Suffering upon suffering is like a boil appearing on top of leprosy. Sickness, fever, and unpleasant things, one not healed, another piled on top. The suffering of change is like taking a bride, and while celebrating with song and dance, the house collapses, and misfortune occurs. Now it is clearly happiness, but immediately it turns into suffering, and therefore one is tormented. The suffering of conditioning is like eating poison or causing harm to others, and later suffering arises, therefore one feels pain and is unhappy. Such suffering, one must now be liberated from it, therefore one needs to practice with the completeness of the three: preparation, main practice, and conclusion. The thirtieth instruction. Then, contemplating the four rivers of birth, aging, sickness, and death: First, in the bardo, the Gandharva (intermediate state being), near death, the essence of the father and mother mix. In seven sets of seven days, from blurry to gradually clear, the body gradually forms. After that, it grows further in the mother's womb. In the mother's womb, the smell is unpleasant, nauseating, and feels oppressed. Any improper diet, clothing, or behavior of the mother is like being in a pit of fire, sometimes feeling very hot, and like falling into ice and water, feeling cold, like being pressed by a heavy object, feeling heavy, like being thrown into a cliff, feeling fearful, head and feet inverted, like being violently shaken, extremely painful. During childbirth, like being confined in a squeezing hell, one faints for a moment. When touched by hand, it is as unbearable as scraping a wound with a razor. When bathing, it is as hot as peeling skin, and so on, there are countless sufferings. Therefore, no matter where one is born, one cannot escape suffering. Now one must end this cycle of suffering, therefore one needs to practice with the completeness of the three: preparation, main practice, and conclusion. The thirty-first instruction. Then, the suffering of aging is: the body loses strength, standing, sitting, and moving are difficult. The senses decline, vision blurs, hearing diminishes, memory fades. Cognitive abilities decline, thinking becomes dull, and the mind becomes narrow. The increase and decrease of pulses and breaths become imbalanced, one becomes childish like a child, and the senses become dull. The inner body and mind beco
Chinese
由于衰老，疾病和伤害增多，一切都不顺心。口头上祈求死亡，但实际上又害怕死亡等等，痛苦无法估量。因此，为了获得无老无死的菩提，现在必须通过具备加行、正行、后行的三个阶段来修持。这是第三十二个引导诀。然后，思维生病的痛苦：四大不调，产生剧烈的疼痛感。身体的本性变得焦躁不安，内心不适。感官能力衰退，难以从床上起身坐下。没有任何事情是顺心的，总是思绪混乱。邪魔鬼怪制造障碍，突然感到极度恐惧。现在害怕死亡的心灵痛苦等等。思维这些极其难以忍受的本性，现在必须获得解脱一切痛苦的甘露，因此通过具备加行、正行、后行的三个阶段来修持。这是第三十三个引导诀。然后是死亡的痛苦：躺在最后的床上，享用最后的食物和衣物，说最后的话语。即使被众多亲友眷属围绕，也毫无益处。被死亡的感觉折磨，被错觉的烦恼侵袭，进入中阴的险境，收集业的元素，抛弃此生的景象，趋向来世的境地。在抛弃一切，像从酥油中拔毛一样独自离去的时候，无论有多少食物和财富，也没有权力带走一碗糌粑和酒。无论有多少眷属和亲友，也没有权力与任何人同行，必须独自离去，这真是太凄凉了。现在一旦离去，就再也无法返回。想到过去至今，为了此生的景象而征服敌人，守护亲友，装饰住所和用具，为儿孙眷属操心，这些有什么意义呢？因此，为了成就无死解脱的殊胜之道，通过具备加行、正行、后行的三个阶段来修持。这是第三十四个引导诀。然后是不 желаемого. 遇到不悦之人的痛苦是，遇到不想要的人和担心受到伤害的情况，即使不情愿也感到痛苦和不适。与喜爱之物分离的痛苦是，亲友去世，或者像去遥远的地方一样，当回忆起他们的功德和身语的姿态时，内心悲伤，极度不悦