Chinese
其意义有二：略说和广说。首先是略说：也就是以中士道的方便智慧，如何把握和修持业果的取舍，这与初转法轮的开示相关联。例如，在轮回的各个层次中，显赫的高位如天神，特别是人类的众生。就像在大海中，乘坐大船航行的人们，虽然暂时没有遭遇被海怪吞噬等灾难，但在未到达彼岸之前，仍需依赖精明的船长。同样，即使依赖于从轮回大海中解脱出来的殊胜人身大船，他们也暂时被今生三恶道的凶猛海怪之舌所触及。虽然没有堕入其中，但尚未到达解脱涅槃的干燥之地，那里远离贪欲和烦恼的湿气。甚至没有获得“获得顶峰，根本不断；获得忍位，不堕恶趣”的境界，所以在未获得究竟安稳之前，应当依止对四圣谛具有现观证悟的瑜伽士船长。这是一种比喻修饰。也就是说，我们的导师在瓦拉纳西对五贤等开示说：“诸比丘，这是痛苦。这是集。这是灭。这是道。”这是从本体方面说的。又说：“诸比丘，应知痛苦。应断集。应现证灭。应修习道。”这是从因的方面说的。又说：“诸比丘，痛苦已知，无其他应知。集已断，无其他应断。灭已现证，无其他应现证。道已修习，无其他应修习。”这是从果的方面说的，像这样重复说了三次，应当了解。第二是广说，分为两部分：广说痛苦的真谛和广说剩余的三谛。首先，广说痛苦的真谛也分为两部分： общей 轮回总体的痛苦和分别解说六道各自的痛苦。首先，解说轮回总体的痛苦有四种：痛苦的自性非常普遍。
English
Its meaning is twofold: a concise explanation and an extensive explanation. First, the concise explanation: that is, how to grasp and practice the acceptance and rejection of karma and its effects through the skillful means and wisdom of the middling person's path, which is shown in connection with the teachings of the first turning of the wheel. For example, in the various realms of existence, the exalted positions such as gods, and especially human beings. Just as those who travel in a great ship on the vast ocean, although they may not encounter dangers such as being swallowed by sea monsters, they still need to rely on a skilled captain until they reach the other shore. Similarly, even if they rely on the excellent vessel of a human body to cross the ocean of samsara, they are temporarily touched by the fierce tongues of the sea monsters of the three lower realms in this life. Although they have not fallen into them, they have not yet reached the dry land of liberation and nirvana, which is free from the moisture of craving and afflictions. They have not even attained the state of 'Having attained the peak, the root is not cut off; having attained forbearance, there is no possibility of falling into the lower realms.' Therefore, until they have secured a permanent stronghold, they should rely on a captain who is a yogi with direct realization of the four noble truths. This is an ornamental metaphor. That is to say, our teacher in Varanasi taught the five excellent ones and others: 'Monks, this is suffering. This is the origin. This is the cessation. This is the path.' This is from the aspect of essence. Again, he said, 'Monks, suffering should be known. The origin should be abandoned. Cessation should be realized. The path should be cultivated.' This is from the aspect of cause. Again, he said, 'Monks, suffering is already known, there is nothing else to know. The origin is already abandoned, there is nothing else to abandon. Cessation is already realized, there is nothing else to realize. The path is already cultivated, there is nothing else to cultivate.' This is from the aspect of result, and it should be understood that he repeated it three times in this way. Second, the extensive explanation is divided into two parts: the extensive explanation of the truth of suffering and the extensive explanation of the remaining three truths. First, the extensive explanation of the truth of suffering is also divided into two parts: the general suffering of samsara and the explanation of the individual sufferings of the six realms. First, the explanation of the general suffering of samsara has four aspects: the nature of suffering is very pervasive.
Chinese
阐述了领受痛苦之因。阐述了痛苦的危害巨大。阐述了痛苦的种类繁多且持续时间长。首先，阐述了痛苦的自性普遍广大。如是，对于四圣谛的现观修习之法，首先，应当了知轮回的器情万法皆为痛苦的自性。比如，轮回的六道众生，无论是低下的三恶道，还是高上的天、人、非天三者，无一例外，痛苦接连不断地折磨着他们，这是苦苦，比如麻风病上又被烧灼一般。在享受安乐之时，遇到痛苦之因，转而感受痛苦，这是坏苦，比如在森林中散心时被毒蛇咬伤，或者贪吃美味食物而导致肠胃不适。在任何情况下，心怀烦恼，暗中造作罪业，或者外在的痛苦自性显现，这是遍行苦，比如误食毒药后引发疾病，或者冒犯了强大的神灵或大鬼等，遭受报复，如同鬼怪吞噬一般。因此，没有哪个轮回之处是没有这三种痛苦中的全部或部分束缚的。也就是说，三恶道众生因恶业的果报而直接感受到痛苦，这是第一种。人与欲界天因善业的果报而直接感受到快乐，这是第二种。而在色界和无色界，因不动业的果报而感受舍受，虽然过去积累的诸多恶业潜藏着，但其果报痛苦并未显现，而是处于可能发生的状态。善业的果报也同样存在着可能成熟为痛苦的情况，这是第三种情况占多数。因此，轮回的自性就是痛苦。如《业分别》中所说：有生的痛苦就像没有清凉机会的火坑。令人恐惧和害怕，就像愤怒的猛兽。如同居住在野蛮人之中。
English
Explains the causes for accepting suffering. Explains the great harm of suffering. Explains the numerous types of suffering and their long duration. First, it explains that the nature of suffering is vast and pervasive. Thus, regarding the method of meditating on the realization of the Four Noble Truths, first, one should understand that all phenomena of samsara, both the container and its contents, are of the nature of suffering. For example, the six realms of samsara, whether the lower three evil realms or the higher realms of gods, humans, and asuras, without exception, are continuously tormented by suffering. This is the suffering of suffering, like being burned on top of leprosy. While enjoying happiness, encountering the causes of suffering and turning to experience suffering is the suffering of change, like being bitten by a poisonous snake while relaxing in the forest, or suffering from indigestion after greedily eating delicious food. In all circumstances, with a mind afflicted by disturbing emotions, secretly creating sinful actions, or the external nature of suffering manifesting, this is pervasive suffering, like developing a disease after ingesting poison, or suffering retaliation for offending powerful spirits or great demons, like being devoured by ghosts. Therefore, there is no place in samsara that is not bound by all or some of these three types of suffering. That is, the beings of the three evil realms directly experience suffering as the result of evil deeds, which is the first. Humans and gods of the desire realm directly experience happiness as the result of virtuous deeds, which is the second. In the form and formless realms, one experiences neutral feeling as the result of unwavering actions. Although many previously accumulated evil deeds lie dormant, their result, suffering, has not manifested but is in a state of potential occurrence. The result of virtuous deeds also has the potential to ripen into suffering, which is the predominant third situation. Therefore, the nature of samsara is suffering alone. As it says in the Karma Vibhanga: "The suffering of existence is like a pit of fire without any chance of coolness. Frightening and terrifying, like an angry wild beast. Like living among barbarians."
Chinese
就像那样。因为没有解脱的机会，就像国王的黑暗宝座。因为反复发生，就像海浪。因为摧毁善趣的生命，就像剧毒哈拉哈拉。如是说。第二，解释导致痛苦的原因：就像这样，暂时和长远来看，一切都崩溃，产生一切有害的因果，就像毒蛇抬起头颅的危害一样，极其恶劣的是，内心不如理作意，对错觉现象执着，是欲望的魔障。外在的色声等对境之物，最初体验时似乎是快乐，但后来却变成有害的毒药。这两者相互以对境的方式迷惑心识，像铁烧红时的热度一样纠缠碰撞，没有认识到欲望过患的智慧。即使稍微知道一点，因为恶习的相续稳固，对治的力量也很弱。烦恼和分别念就像湍急的河流，难以阻挡，因此被束缚的锁链紧紧捆绑，从轮回的监狱中没有解脱的机会，被痛苦折磨，可怜的我们这些轮回的众生的状态，想到这里，内心悲伤不已，因此要经常以正念和谨慎守护心识，从欲望中出离。 《亲友书》中说： 动摇的心如听闻之子， 如同珍宝般守护生命， 像毒药、武器、敌人和火焰一样，从欲望的快乐中出离。 如是说。五种欲望的对境各自欺骗的方式是： 轮回中的众生只想要快乐，因此努力从事能获得快乐的行为，以身语意三门辛勤地精进，但他们不知道那是善的因，或者即使知道，也被强大的烦恼所控制。想要舍弃痛苦，但不知道那是不善的因，或者即使知道，也因为执着于痛苦之因的快乐等，被对业和果的无知愚昧所压制，放弃了对善的方面的努力，身体
English
Like that. Because there is no opportunity for liberation, it is like the dark throne of a king. Because it occurs again and again, it is like the waves of the ocean. Because it destroys the life of happy migrations, it is like the deadly poison hala-hala. Thus it is said. Second, explaining the causes that lead to suffering: Like this, in the short and long term, everything collapses, generating all harmful causes and effects. Just as the harm of a venomous snake raising its head is extremely vile, so too, inwardly, due to improper attention, clinging to illusory appearances is the demon of desire. External objects such as forms and sounds initially appear to be pleasant, but later become harmful like poison. These two mutually defile the mind with the aspect of objects, entangling and colliding like the heat of red-hot iron. There is no wisdom to recognize the faults of desire. Even if one knows a little, the power of the antidote is weak because the continuity of bad habits is firm. Afflictions and conceptual thoughts are like a strong, swift river, and it is very difficult to reverse them. Therefore, bound by the tight chains of bondage, there is no opportunity for liberation from the prison of samsara. When we think about the state of us miserable sentient beings tormented by suffering, sadness increases from the heart. Therefore, we should always guard our minds with mindfulness and vigilance, and turn away from desire. As it is said in the *Letter to a Friend*: The wavering mind is like a son of learning, Guard it as you would your life, like a treasure. Like poison, weapons, enemies, and fire, turn away from the pleasure of desire. Thus it is said. The way in which the five objects of desire each deceive is also as follows: Sentient beings in samsara only want happiness, and therefore diligently engage in activities that accomplish happiness, constantly striving with great effort through the three doors of body, speech, and mind. But they do not know that this is the cause of virtue, or even if they know, they are controlled by the power of strong afflictions. They want to abandon suffering, but they do not know that this is the cause of non-virtue, or even if they know, they are oppressed by the power of ignorance, being ignorant of the nature of actions and their results, clinging to pleasure as the cause of suffering, and abandoning effort in the direction of virtue. The body
Chinese
为了内心的安乐，邪淫等积聚了各种痛苦之因，并依靠其果报，即痛苦本身锋利的武器之刃，因此，并非他人，而是自己将自己置于当下和长远的诸多损害之处。如《入行论》云：虽有离苦心，然仍趋苦行，虽欲求安乐，愚昧摧毁乐，如敌一般。如何呢？眼识执着于美女的身体等悦意的色，从而造作今生来世的诸多痛苦，这就像飞蛾贪恋灯火的美丽和悦意，最终被烧死一样。导师世亲说：熊熊燃烧的火焰堆中，即使见到巨大的火焰，仍然对色产生强烈的执着，飞蛾扑火自焚。同样，耳识执着于赞颂和美名的声音，鼻识执着于烟草等的香味，舌识执着于肉等的味道，身识执着于女人和丝绸等的触感，从而与解脱的生命为敌，摧毁安乐之聚，最终被欺骗。依次是：野兽贪恋猎人的琵琶和歌声，从而被毒箭等杀死。导师说：食用洁净的草芽，能够行走非常遥远的路途，野兽因猎人的歌声，必定被寻觅杀害。还有，蜜蜂贪恋花香，被花朵包裹而死。经常在天空中飞行，身形非常悦意的蜜蜂，因香味的过失，必定会死亡。还有，鱼儿被铁钩尖端的味道所欺骗。在无阻碍的道路上行走，经常游动的鱼儿，因贪恋味道，被铁钩毁灭。还有，大象贪恋母象的触感，从而与生命分离。与大地守护者竞争，要知道山中之王（指大象），因母象的亲近触感，必定走向被杀之地。就像这样，每一个五欲之境都能欺骗众生，使其与生命分离。