English
Having accumulated various causes of suffering, such as engaging in sexual misconduct for the sake of mental well-being, and relying on the sharp blade of the weapon of suffering itself as a result, one inevitably places oneself in a position of numerous harms, both immediate and long-term, not by others, but by oneself. As it is said in the *Bodhicharyavatara*: Although one has the desire to abandon suffering, one runs directly towards suffering itself. Although one desires happiness, due to delusion, one destroys one's own happiness like an enemy. How is this so? The eye-consciousness becomes attached to pleasing forms, such as the bodies of beautiful women, thereby creating various sufferings in this life and the next. This is like a moth being attracted to the beauty and pleasantness of a flame, only to be burned and die. The teacher Vasubandhu said: Even after seeing the great flames in a collection of great fires, one still has great attachment to form; the moth will enter the fire. Similarly, the ear-consciousness becomes attached to sounds such as praise and fame, the nose-consciousness to smells such as tobacco, the tongue-consciousness to tastes such as meat, and the body-consciousness to tactile sensations such as women and silk. Thus, one opposes the life of liberation, destroys the accumulation of happiness, and is deceived. In sequence: Wild animals become attached to the hunter's lute and songs, and are killed by poisoned arrows and the like. The teacher said: Eating pure sprouts of grass, able to travel very far, the wild animal, by the hunter's song, will surely be sought out and killed. Also, bees become attached to the scent of flowers, become enveloped in them, and die. Always moving in the sky, with a very pleasing form, the bee, by the fault of scent, will surely die. Also, fish are deceived by the taste at the tip of the hook. Traveling on unobstructed paths, always moving about, the fish, by attachment to tasting, is destroyed by the hook. Also, elephants become attached to the touch of a female elephant, and are separated from life. Competing with the guardians of the earth, know that the king of mountains (referring to the elephant), by the close touch of the female elephant, will surely go to the place of slaughter. Like this, each of the five objects of desire can deceive beings, causing them to be separated from life.
Chinese
如果能够，众生恒常与一切相互依存，为何不会遭受损害？如前文所说：众生即使只有一个，也总是具有这五种（蕴），日夜都被彻底摧毁，怎能获得安乐之处？如是说。第三，显示痛苦的损害巨大：对于恒常处于轮回世间者来说，痛苦的损害猛烈而长久。世间中最厉害的，莫过于与任何事物相遇就能将其摧毁的猛火。然而，圣者们却总是看到，从有顶以下，都充满着如火燃烧般的痛苦。同样，在荒凉寂静的旷野中，被愤怒和残暴显现的凶猛老虎、狮子等野兽和野人所侵扰，逃脱无路或无力反抗而痛苦，这还不如在投生之际，于中阴荒野中漂泊，遭受恐惧和难以忍受的痛苦的折磨。又如，被国王惩罚，囚禁在牢狱中，四肢被铁链束缚，睡在污秽之中，没有舒适的伸展和蜷缩之地，眼睛、心脏和皮肤上都面临着剃刀的威胁，但这与迅速而持久的痛苦相比，还不如陷入没有解脱之期的轮回深渊，被根本的三大痛苦以及生老病死等枝末的百种痛苦前后相继地束缚。被恶业的不净所覆盖，无法依靠自己的力量到达安乐之地。下流和恶劣念头的利箭刺入智慧之眼、忍耐之心和善行的皮肤，折磨着这些众生。第四，显示痛苦的种类繁多且长久：世间上，名声非常稳固且习以为常，认为“这是我的朋友”，“这是我的敌人”，“这是父亲”，“这是父亲一方依靠种姓和血统的亲属”，“这是母亲”，“这是母亲一方的
English
If it were possible, why wouldn't beings, who are always interdependent with everything, be harmed? As it was said before: Even if beings have only one, they always possess these five (aggregates), and they are utterly destroyed day and night, how can they obtain a place of happiness? Thus it is said. Third, showing that the harm of suffering is great: For those who constantly dwell in this realm of samsara, the harm of suffering is intense and prolonged. In the world, the most formidable is the fierce fire that destroys whatever it encounters. However, the noble ones always see that everything below the peak of existence is full of suffering, like a burning fire. Similarly, in a vast, desolate wilderness, being harassed by ferocious tigers, lions, and other wild animals and wild people who manifest anger and violence, with no way to escape or exhausted ability to resist, and suffering, is not as bad as wandering in the great wilderness of the bardo at the time of rebirth, tormented by unbearable fear and suffering. Also, being punished by a king, imprisoned in a dungeon, limbs bound by iron chains, sleeping in filth, with no place to comfortably stretch out or curl up, and facing the threat of razors on the eyes, heart, and skin, is not as bad as the swift and prolonged suffering of falling into the deep abyss of samsara with no hope of liberation, bound by the fundamental three great sufferings and the hundreds of branch sufferings such as birth, old age, sickness, and death, one after another. Covered by the impurity of bad karma, unable to reach a place of happiness by one's own power. The sharp arrows of base and evil thoughts pierce the eye of wisdom, the heart of patience, and the skin of virtuous deeds, tormenting these beings. Fourth, showing that the types of suffering are numerous and prolonged: In the world, fame is very stable and habitual, thinking, "This is my friend," "This has become my enemy," "This is my father," "These are the relatives on my father's side who rely on lineage and blood," "This is my mother," "These are the relatives on my mother's side."
Chinese
是具有后裔血统的。 这是中间者。中间者是中立的对象。朋友是帮助的对象。敌人是惩罚的地方。儿子和女儿等是令人愉悦的地方，这样执着和贪嗔等是不合理的。从无始以来，在这个轮回的地方，对于我来说，无论是帮助的朋友，还是既非顺从也非不顺从的中间者，还是亲近的亲戚，还是敌对的仇人，都无法计算数量。为什么呢？因为在所有众生中，每一个都持有敌人、亲友和中间者这三种立场。当父母等成为亲友时，给予帮助；当成为敌人时，给予伤害；当成为中间者时，保持中立。像这样超出思维范围的数量存在，更何况是所有众生呢？因此，过去和未来的敌友关系是不确定的。如《亲友书》中所说：父亲即是儿子，母亲即是妻子。曾经是敌人的人也可能是朋友。因为事物会颠倒过来，所以在轮回中没有什么是确定的。不仅如此，即使在自己的一生中，敌友关系也是不确定的。如圣者迦旃延所说：一位施主在乞讨食物时，看到他的敌人变成了小儿子，被抱在怀里；父亲变成鱼被吃掉；母亲变成狗，因为啃咬鱼骨而被殴打。因此说：吃父亲的肉，打母亲，怀抱恶业的敌人，妻子啃咬丈夫的骨头。轮回的法则真是可笑！即使在一次又一次的转生中，这也是我的母亲，那是我的母亲的母亲等等，仅仅是母亲的世系也无法计数。如前文所说：母亲的骨头堆积如核桃般大小，如果揉成一团，大地也无法承受。如果思考一次又一次抛弃不同身体的方式，也是如此。像蚂蚁等微小的生物，无数微尘般的众生的身体形态，又何必细说呢？仅仅是为了维持一个生命的寄托，就变成了极其微小的形态。又为了获得想要的物品，头、四肢和
English
is the one with the lineage of descendants. This is the intermediate one. The intermediate one is the object of equanimity. A friend is the object of helping. An enemy is the place of punishment. Sons and daughters, etc., are places of attachment, so clinging and being attached, hating, etc., are not reasonable. From beginningless time, in this place of samsara, for me, whether it is a friend who helps, or an intermediate one who is neither agreeable nor disagreeable, or a close relative, or an enemy who is hostile, it is impossible to count the number. Why? Because among all sentient beings, each one holds the three positions of enemy, friend, and intermediate. When parents, etc., become friends, they give help; when they become enemies, they inflict harm; when they become intermediate, they remain neutral. If there are so many things that are beyond the realm of thought, what need is there to mention all sentient beings? Therefore, the nature of enemies and friends in past and future lives is uncertain. As it is said in the Letter to a Friend: A father is a son, a mother is a wife. A person who has become an enemy is also a friend. Since things go in reverse, there is no certainty in samsara. Moreover, even in one's own lifetime, there is no certainty about enemies and friends. As the noble Katyayana said: A householder begged for alms, and he saw his enemy become a small son, who was held in his lap. The father became a fish and was eaten. The mother was born as a dog and was beaten for gnawing on fish bones. Therefore, it is said: Eating the father's flesh and beating the mother, carrying the enemy of bad karma in one's lap, the wife gnawing on the husband's bones. The laws of samsara are laughable! Even in the time of taking birth again and again, this is my mother, this is my mother's mother, and so on, the number of lineages of mothers alone is beyond counting. As it was said before: The end of the mother's bones is about the size of a walnut. Even if rolled into a ball, the earth cannot bear it. If one thinks about the way of abandoning different bodies again and again, it is like this. What need is there to mention the forms of the bodies of many sentient beings, such as ants and other very small creatures, like tiny particles? Just to be suitable as a support for the life of one's own self, one becomes an extremely small form. And again, in order to accomplish the desired objects, the head, limbs, and
Chinese
如果把所有被武器等切割砍伐的物品，在没有消失的情况下堆积起来，那么八万由旬的须弥山也会相形见绌，变得更大更突出。多次生于热地狱，每次出生都要长时间饮用熔化的铜汁。变成饿鬼之身，并非所有时候，而是百次之中偶尔才能找到脓血和粪便等不净之物食用。如果把轮回中所有高低之处，因身心痛苦而哭泣流下的眼泪积攒起来，也会比四大部洲中流向边境大海的河流还要多，这是《念住经》中所说的。因此，要从内心深处对过去如此长久遭受痛苦的情形感到厌恶，并努力寻求毫不动摇地断绝未来轮回的方法。第二，讲述六道各自的痛苦，分为两部分：讲述恶道的痛苦和讲述善道的痛苦。第一，讲述恶道的痛苦，分为五个方面：八热地狱、十六近边地狱、八寒地狱、近生苦的讲述，以及总结本段的要义。第一，讲述八热地狱的痛苦：一般来说，轮回的所有处境都无法摆脱痛苦的本质，但特别是三恶道，尤其是地狱的痛苦程度是无法估量的，因为它是无限的。即便如此，如果将种类归纳起来，仅作简要说明，那么八热地狱共同的痛苦是，所有地基和环境都是烧红的铁，火焰持续不断地燃烧，高度约一肘，身体的任何部位接触到都会立即被烧毁。虽然火焰常燃，但由于业力的黑暗浓厚，始终被遮蔽，就像阳光对盲人无益一样，火焰的光明不起作用，甚至连伸缩手臂都看不见。其中，第一热地狱名为复活地狱，身处燃烧的铁桩之上，互相
English
If all the objects that have been cut and chopped by weapons, etc., were piled up in one place without disappearing, then even the great Mount Meru, which is eighty thousand yojanas high, would be dwarfed and become even larger and more prominent. One is born many times in the hot hells, and each time one is born, one drinks molten copper for a long time. Having become a preta body, not all the time, but occasionally once in a hundred times, one finds pus, blood, feces, and other impure things to eat. If all the tears shed from the suffering of body and mind in all the high and low places of samsara were accumulated, they would be more than the rivers that flow from the four continents to the border seas, as stated in the Sutra of Mindfulness. Therefore, one should feel disgusted from the bottom of one's heart at the way one has suffered for so long in the past, and strive to find a way to cut off the future cycle of existence without fail. Second, there are two parts to explaining the suffering of each of the six realms: explaining the suffering of the lower realms and explaining the suffering of the higher realms. First, there are five aspects to explaining the suffering of the lower realms: the eight hot hells, the sixteen neighboring hells, the eight cold hells, the explanation of the suffering of near-life, and the summary of the meaning of this section. First, explaining the suffering of the eight hot hells: In general, all states of samsara are not free from the nature of suffering, but especially the three lower realms, and especially the degree of suffering in hell, is immeasurable because it is infinite. Even so, if we summarize the types and give only a brief explanation, the common suffering of the eight hot hells is that all the foundations and environments are of the nature of red-hot iron, and the flames burn continuously to a height of about one cubit, and any part of the body that touches it is immediately burned. Although the flames are constantly burning, they are always covered by the thick darkness of karma, just as the light of the sun is of no use to a blind person, the light of the flames does not work, and one cannot even see as far as stretching out one's arms. Among them, the first hot hell is called the Reviving Hell, where one dwells on burning iron stakes and