Chinese
给予利益和损害，思之不得。如微尘般的身体，唯独一个我，为了生命所依之身形和欲望，头和肢体被切割砍剁。堆积起来，连须弥山也会黯然失色。地狱中饮用沸腾的铜汁，饿鬼身食用脓血不净之物，无时无刻不因痛苦而流泪，比遍及四方的江河还要多。特别是地狱的痛苦无边无际，互相残杀又复活，黑线锯切割，翅膀粘连永不停歇，聚集摧毁，头颅被山和锤子击打，哭喊着被铁水烹煮役使，大声呼喊，在燃烧的铁屋中焚烧，灼热的火炭刺穿身体，极热的三尖短矛，从身体的中心刺穿，外面用烧红的铁缠绕。在沸腾的苦水中烹煮，无间地狱中，在燃烧的铁屋中与火焰融为一体。仅从痛苦中呼出的气息，一切分别念，附近的门扉，无数的炭火坑，腐烂的尸体，浓稠的泥沼和刀剑的森林，无数的河流，阎罗的罗网，回忆起友谊和誓言而奔赴的道路，尖锐的荆棘严重刺穿身体，燃烧而粗糙的铁女，拥抱之后，乌鸦和秃鹫啄食眼睛。暴风雪是颤抖的绳索，被束缚而无法移动，即使活着，风的武器刺穿骨髓深处，寒冷的触感在牙齿间挤压般痛苦。水泡和水泡破裂，阿秋的哀嚎声紧紧抓住，像乌 উৎপལ་花一样，皮肤裂开六瓣，如莲花和巨大的莲花，八瓣和十六瓣，无数的伤口裂开，尖嘴的生物刺穿并吞噬，切断头颅，包裹在没有门扉的地方，门和柱子，炉灶和绳索等，对于各种业力所化现的形象，无法知晓趋近所带来的痛苦的尽头。因此，如果不能阻止这生老病死痛苦的波涛声，即使获得了胜过天神的身体，也会在远离教法的荒野中徘徊。无色禅定的无记业，耗尽后，来世的行和，
English
Giving benefit and harm is beyond comprehension. Like a dust particle, the body of a single self, for the sake of the life-sustaining form and desires, heads and limbs are cut and chopped. If piled up, even Mount Meru would be diminished. In hell, drinking boiling molten copper, as a preta, consuming pus and blood, impure substances, constantly shedding tears from suffering, more than the rivers that reach all directions. Especially the suffering of hell is immeasurable, killing each other and reviving, the black line saw cuts, wings stick together without ceasing, gathering and destroying, heads are beaten with mountains and hammers, crying out while being cooked and controlled with molten iron, shouting loudly, burning in a blazing iron house, scorching embers pierce the body, extremely hot three-pointed short spears, pierce through the center of the body, the outside is wrapped with red-hot iron. Cooking in boiling bitter water, in Avici hell, burning in a blazing iron house, inseparable from the flames. The breath exhaled only from suffering, all discriminations, nearby doors, countless pits of charcoal fire, rotten corpses, thick mud and forests of swords, countless rivers, Yama's net, the path rushed upon remembering friendship and vows, sharp thorns severely pierce the body, a burning and rough iron woman, after embracing, crows and vultures peck at the eyes. The blizzard is a trembling rope, bound and unable to move, even while alive, the wind's weapons pierce deep into the marrow, the cold touch is painful as if squeezed between teeth. Blisters and burst blisters, Akchu's wailing tightly grasped, like উৎপལ་ flowers, the skin splits into six petals, like lotuses and giant lotuses, eight petals and sixteen petals, countless wounds split open, sharp-beaked creatures pierce and devour, cutting off heads, wrapped in places without doors, doors and pillars, stoves and ropes, etc., for the various forms manifested by karma, it is impossible to know the end of the suffering brought about by approaching. Therefore, if one cannot stop the sound of the waves of birth, old age, sickness, and death, even if one obtains a body superior to the gods, one will wander in the wilderness far from the Dharma. The unindicated karma of formless samadhi, after exhaustion, the formations and in the next life,
Chinese
色界前定业已尽，堕落下方感受转变之苦。梵天和天王转轮王，如云间之日，白净之异熟。伺机而舍弃的瞬间，如灯焰，饮尽的蜡油般衰败。按压则柔软的触感，以及天龙人非人的头颅，脚底的红莲所装饰的权势，在铁制的燃烧的尖端被焚烧。天堂少女的新鲜乳房，依靠触摸的藤蔓，那喜悦的园林和，无量宫殿美丽，珍珠网半遮。舍弃之后如火坑中倒栽葱般坠落。衣饰鲜艳，花朵凋零的天女们，以灰尘涂面的姿态消失后，看着亲友哭泣的，死亡转移的痛苦，人世间没有。颈木支撑山地的地基，化为伞盖的显现者，伟大的日月二者，此后在黑暗的牢狱中，获得大盲人的状态。嫉妒憎恨天神荣耀的，仇敌用刀刃将自己的心切成碎片后，又在勇猛的战场上，自己头和肢体被砍断，阿修罗受苦。生命如水泡般漂浮不定，人们心中不安和纷乱等，先前的痛苦引来后来的痛苦。如麻风病人伤口上再添新伤。圆满增上生功德的乐园中，欲望的滋味中，掺杂着剧毒的痛苦，饮食导致身体衰败，难以忍受苦行。如幻术般获得的这个是变化的。脚底的触感无法承受重负，伴随疲惫的心灵大象的鬃毛攀登，它的心意却像断了缰绳般狂野，轻蔑右侧，象征着行苦。如是三种痛苦在寂静的荒野中，生老病死的感受四处游荡。与不悦的仇敌相遇，毫无愿望。痛苦在心中习惯，前往非安身之处。到达欲望的境地而惊叹。在取蕴之上聚集苦行。八种痛苦都能忍受，人的生命藤蔓总是被折磨。极其恶臭不净充满污垢，处处提防黑暗浓厚的，胎中铁室门槛
English
Having exhausted the karma of the previous meditation in the realm of form, one experiences the suffering of change, falling to a lower realm. Even Brahma, the king of gods, and the universal monarch, like the sun behind clouds, their white, pure fruition, in the moment of abandoning the opportunity, diminishes like wax consumed by a lamp's flame. The soft touch that yields when pressed, and the power adorned with red lotuses at the feet of the heads of gods, nagas, humans, or non-humans, are burned at the tip of a blazing iron stake. The fresh breasts of heavenly maidens, relying on the vines of touch, that joyful garden, and the immeasurable palace, beautiful with pearl nets, having abandoned them, one falls headfirst into a pit of fire. The goddesses with faded garments and withered flowers, after feigning to wash their faces with dust, looking at their relatives and weeping, such suffering of death and transference is unmatched in the human world. The yoke supporting the foundation of the mountain, the great luminaries that serve as umbrellas, the sun and moon, will henceforth obtain the state of a great blind person in the dark prison of gloom. The enemy of jealousy, hating the glory of the gods, having sliced one's own heart into pieces with a blade, and again on the fierce battlefield, the Asuras suffer from having their own heads and limbs severed. Life, fluctuating like a water bubble, with people's unease and turmoil, etc., the previous suffering invites the subsequent suffering. Like adding a new wound to a leper's sore. In the garden of perfected qualities of higher realms, in the taste of desire, mixed with the poisonous suffering of craving, the body wastes away from consuming food, enduring hardships. This attainment, like an illusion, is subject to change. The touch of the feet unable to bear the burden, even climbing the mane of the elephant of the mind with weariness, its intention becomes wild like a runaway horse, despising the right side, symbolizing the suffering of formation. Thus, the three sufferings wander in the desolate wilderness, the feelings of birth, old age, sickness, and death roam everywhere. Meeting unpleasant enemies, without any wishes. Suffering becomes accustomed in the mind, going to places that are not safe havens. Amazed by arriving at the objects of desire. Austerity gathers on the aggregates of appropriation. Enduring the eight kinds of suffering, the vine of human life is always tormented. Extremely foul-smelling, impure, filled with filth, everywhere suspicious, in the thick darkness, the iron house of the womb, the door sill.
Chinese
在抛弃的观察中，无明与识依于精血之中，如闪烁、蠕动、坚硬和圆形。犹如乌龟一般，经历七十七个星期，在令人不悦的状态中转变，形成感官、肢体和毛发等。当达到三十七个星期时，因增长和扩大，因摇动和流动而受苦。母亲的行为，饥渴、冷热的变化所带来的痛苦无法估量。分娩时，身体承受着难以忍受的压迫和重负，因极度痛苦而高声呼喊，母子二人或者一同丧命。另一种情况是，因剧烈的痛苦而分娩，胎儿被羊水包裹，散发着恶臭，难以忍受，如同肉瘤破裂。过去的记忆力衰退，感受着触觉带来的痛苦。青春被衰老所压迫，承受着衰退和不适的重负，行动能力减弱，依赖拐杖。行走、返回和移动的关节都感到沉重。感官衰退，欲望和享乐被乌云遮蔽，像被乌云遮蔽的阳光一样，在迷惑和力量衰退的混乱意识中徘徊。原本平衡的聚集之池，因污浊和令人作呕的感受，使五蕴疲惫不堪，因害怕失去生命的稳定而恐惧。在这个世间，生命的价值有限，面临死亡的痛苦，与亲友和享乐分离，毫无立足之地。与不悦之境相遇的痛苦，被痛苦的使者折磨和贬低，如同幸福的阶梯崩塌，无法获得喘息的机会，更加危险。慈爱、憎恨、相聚和分离不断上演，因悲伤而衰弱的苦行化为形象，受制于美妙的乾闼婆女，被障碍覆盖的道路漫长而无尽。那些因欲望而贫困和匮乏的人们，因饥渴和愿望无法实现而充满希望和失望，完全受制于他人，身语苟延残喘，是行走在世间的真正饿鬼。色蕴依赖于形体，感受认知自性，意识从中
English
In the view of abandonment, ignorance and consciousness rely on the center of semen and blood, like flickering, wriggling, hard, and round. Like a turtle, it goes through seventy-seven weeks, transforming into an unpleasant state, forming senses, limbs, and hairs, etc. When it reaches thirty-seven weeks, it suffers from growth and expansion, from shaking and flowing. The mother's actions, the suffering from changes in hunger, thirst, heat, and cold, are immeasurable. At the time of birth, the body endures unbearable oppression and burden, crying out in extreme pain, and both mother and child may lose their lives together. Another situation is giving birth due to intense pain, the fetus is wrapped in amniotic fluid, emitting a foul odor, unbearable, like a ruptured sarcoma. The power of past memories fades, experiencing the suffering of being tormented by tactile sensations. Youth is oppressed by the decline of aging, bearing the burden of decline and discomfort, the ability to move weakens, relying on crutches. The joints of walking, returning, and moving feel heavy. The senses decline, desires and pleasures are covered by clouds, like sunbeams covered by clouds, wandering in the confused consciousness of bewilderment and weakened power. The originally balanced pool of aggregation, due to turbid and nauseating feelings, exhausts the five aggregates, fearing the loss of the stability of life. In this world, the value of life is limited, facing the suffering of death, separated from relatives, friends, and pleasures, with no foothold. The suffering of encountering unpleasant realms, tormented and degraded by messengers of suffering, like the collapse of the ladder of happiness, without the opportunity to breathe, is even more dangerous. Love, hate, meeting, and separation are constantly staged, the asceticism weakened by sorrow transforms into an image, controlled by the beautiful Gandharva woman, the path covered by obstacles is long and endless. Those who are impoverished and lacking due to desire, filled with hope and disappointment due to hunger, thirst, and unfulfilled wishes, completely subject to others, their body and speech barely surviving, are true pretas wandering on earth. The form aggregate relies on form, feeling knows its nature, consciousness from it
Chinese
恒常积聚之，未来种子生和意识之，痛苦感受之亲近取，五蕴这些痛苦诸，皆为生处皆为依和器，皆为因果主尊知晓后，生起业和烦恼当舍弃。如是舍弃后中士之道，四谛之车所乘者们，灭谛现前寂灭之界，解脱胜位即趋往。依赖诸法之根本无明，彼生行和名色识，彼生增长六种处，彼生触，触生受，彼生贪，贪生取，彼生有，有生生，若有生则欲所困乏，忧伤病老死等痛苦之，聚蕴极大成立之故，生灭则一切灭尽之，缘起因果深奥者，胜者真实语之宝藏。如是虽有于有中积聚之，高低业和黑白因果法，一切超离寂静圣谛之，无生法性证悟中产生。《功德宝藏喜雨》中，轮回痛苦之聚第四品。
English
Of constant accumulation, the future seeds of birth and consciousness, the close taking of experiencing suffering. These five aggregates are all sufferings. All are the source, all are the support and vessel. Knowing them as the masters of all causes and effects, one should abandon the arising karma and afflictions. Having abandoned them in this way, those who ride the chariot of the four truths on the path of the middling person go to the realm of cessation, the state of nirvana, the supreme state of liberation. The root of all conditioned things is ignorance. From that come actions, consciousness, name and form. From that are born and grow the six sense bases. From that comes contact, and from contact comes feeling. From that comes craving, and from craving comes grasping. From that comes existence, and from existence comes birth. If there is birth, then one is afflicted by desire, and because of the establishment of a very great mass of suffering such as sorrow, disease, old age, and death, when birth ceases, everything ceases. This profound dependent arising of cause and effect is the treasury of the words of the Victorious One, who speaks the truth. Although it is like that, the high and low actions, the black and white causes and effects, which accumulate in existence, arise from the realization of the nature of no-birth, the peaceful and holy reality that transcends all. From The Treasury of Qualities, the Rain of Joy, the fourth chapter: The Collection of the Sufferings of Samsara. Depending on places that are agreeable, by relying on holy persons, one obtains qualities. For good wishes, merit, refuge, and aspirations, the Naga Lord proclaimed the four great wheels. In the midst of a gathering, it is like poisonous food. The transformations of place and circumstance are extremely wild. Having withdrawn from that, one is devoted to peace in solitude. Without attachment to gain, like the wind and the sky. Like a wild animal, dwelling in solitude, one will not be disturbed by casual behavior. If one relies on a base, one must protect the face of others, and the strength of patience in jealousy will diminish. Even a cat whose mind is very stiff walks and sits peacefully, and its conduct is steady. A place where one relies on the comfort of evil friends, even if it is perfect, one will decline, separated from the Dharma. The sun and moon, which move lightly, are friends with everyone. Being familiar and dwelling in one's native place, one is tormented by anger. A place that is new and fresh is gentle, and all beings...