Chinese
对于恶趣的痛苦感到恐惧和害怕的生起，对于导致在那里出生的因素，如戒律败坏等，从内心深处以后悔的心情忏悔，并且如果不能经常努力守护坚定的誓言，那么仅仅是外表好看的修行，以及仅仅是广博的听闻，连人天善趣都无法获得，更不用说究竟的利益了。正如所说：戒律败坏者将堕入恶趣，再多的听闻也无法救护他。就像这样。另外两个恶趣的处境，之前在第一章中已经稍微详细地阐述过了，所以这里就不再赘述了。第五，总结本章的要义：如此，恶趣的痛苦是难以忍受的。如果认为到了天界就只有快乐，那也是不合理的，因为贪爱是所有痛苦的近取因，从那里产生有和生。因此，生的自性就像小地方的火星，一旦决堤就像洪水一样，势头猛烈且持续不断，各种痛苦的波涛汹涌，与解脱之道相违背的嘈杂声令人难以忍受。现在，在这个获得修持清净解脱道良机的时刻，如果不用戒律作为基础，用禅定作为依靠，用斩断有之根本无明的智慧来对治，那么对于修法的所依，这个比天神还要优越的暇满人身。例如，就像有害的洪水，水坝也突然被摧毁一样，失去了生存的保障，由于连接了后世的相续，在荒凉的旷野中，充满着危害和各种痛苦的恶趣等轮回的处所，反复漂泊并流转。第二，讲述善趣的痛苦，分为三部分：天人的痛苦，非天（阿修罗）的痛苦，人类的痛苦。第一，讲述天人的痛苦，分为两部分：讲述上界天界的转移的痛苦，以及讲述欲界天人的衰退的痛苦。第一，讲述上界天界的转移的痛苦：那么，如果说天人的处所是善趣，是天界，那么它又是如何没有超出痛苦的呢？上界
English
The arising of fear and dread towards the suffering of the lower realms, and from the bottom of one's heart, confessing with a regretful mind for the causes of being born there, such as the breaking of vows, etc. And if one does not constantly strive to maintain firm vows, then merely having a good appearance of Dharma practice, and merely having extensive learning, will not even lead to higher realms, let alone ultimate benefit. As it is said: 'One with broken vows will go to the lower realms, no amount of learning can save them.' Like that. The other two states of the lower realms were previously explained in some detail in the first chapter, so they will not be discussed here. Fifth, summarizing the meaning of the chapter: Thus, the suffering of the lower realms is unbearable. It is also unreasonable to think that if one goes to the heavenly realms, there will only be happiness, because craving is the proximate cause of all suffering, and from that arises existence and birth. Therefore, the nature of birth is like a spark in a small place, and once it bursts, it is like a great flood, with a strong momentum and continuous waves of various sufferings, and the unbearable noise that is contrary to the path of liberation. Now, at this time when we have the good fortune to practice the pure path of liberation, if we do not use discipline as the foundation, use meditation as the support, and use the wisdom that cuts off the root of ignorance to counteract existence, then for the basis of practicing the Dharma, this leisure and endowment body, which is even superior to the gods. For example, just like a harmful flood, the dam is also suddenly destroyed, losing the stability of life, and due to the connection of the continuity of future lives, in the desolate wilderness, full of harm and various sufferings, the places of existence such as the lower realms are repeatedly wandered and transmigrated. Second, explaining the suffering of the higher realms, divided into three parts: the suffering of the gods, the suffering of the Asuras, and the suffering of humans. First, explaining the suffering of the gods, divided into two parts: explaining the suffering of the transference of the upper realms, and explaining the suffering of the decline of the desire realm gods. First, explaining the suffering of the transference of the upper realms: Then, if the place of gods and humans is called the happy realm, the heavenly realm, then how is it not free from suffering? The upper
Chinese
无色界的四处是：没有苦乐感受的舍性，即使长期处于未被言说的禅定状态，但由于导致投生的善业和禅定的力量耗尽，又以贪恋执取滋养了之前的某些业，从而造作来世的生，必须体验各种痛苦。从梵众天到广果天，色界的天神们通过四禅获得喜乐、寿命、光彩、光芒和圆满的色彩，但由于享用先前有漏善业的力量而耗尽，又会堕落到下层地狱等处，之前的状态发生改变，只能获得体验不善业的异熟果——痛苦的状态。如《亲友书》中所说：‘梵众等禅定圆满者，虽具光彩及无边威严，然因未见沉睡之我执，死后堕入地狱岂无有？’二是讲述欲天的迁堕之苦：如是，享受着完全压制欲望，远离贪欲之乐的梵天，以及欲界中在所有依于大地者中最为强大，财富和享受圆满的天神帝释天迦尸迦，还有七宝在前引导，不经工匠制造的宝轮，军队集合所有支分，统治四大部洲的转轮王等，也像云间的太阳，一时光芒万丈，随即又隐没于云层之中变得昏暗一样，先前积累的白业成熟，强大的力量寻得机会享受安乐，但享受多少安乐，之前的善果就消耗和舍弃多少，就在那一瞬间，譬如灯芯逐渐耗尽灯油，灯光也会熄灭一样，一切安乐和财富都衰退耗尽，堕落到恶趣变得可怜。如彼中所说：百
English
The four formless realms are: the nature of equanimity without the manifestation of feelings of pleasure and pain, even if one remains in an unexpressed state of samadhi for a long time, but because the virtuous karma that causes rebirth there and the power of samadhi are exhausted, and one nourishes some of the previous karmas with craving and clinging, thus creating the next life, and one must experience various sufferings. From the Brahmā Heaven to the Great Fruit Heaven, the gods of the form realm obtain joy and happiness, longevity, splendor, light, and perfect colors through the four dhyānas, but because of the power of experiencing the previous contaminated virtuous karma, they are exhausted and fall into the lower hells, etc., and the previous state changes, and one can only obtain the state of experiencing the suffering of the ripening of non-virtuous karma. As it is said in the Letter to a Friend: 'Those who have perfected meditation, such as the Brahmā hosts, although they have light and boundless majesty, do they not fall into hell after death because they have not seen the ego clinging that is dormant?' Secondly, it explains the suffering of the changing and falling of the desire gods: Thus, Brahmā, who enjoys the bliss of detachment by completely suppressing desire, and Indra Kāśika, the lord of the gods who is the most powerful among all those who rely on the earth in the desire realm and who is full of wealth and enjoyment, and the wheel-turning king who has the seven precious things leading the way, the precious wheel that is not made by craftsmen, and the army gathers all the limbs and rules the four continents, etc., are also like the sun in the clouds, which shines brightly for a while, but then disappears into the clouds and becomes dim, the ripening of the previously accumulated white karma, the powerful force seeks the opportunity to enjoy happiness, but the more happiness one experiences, the more the previous good results are exhausted and abandoned, and in that instant, just as the wick of a lamp gradually consumes the oil, the light of the lamp will also go out, all happiness and wealth will decline and be exhausted, and one will fall into a bad state and become miserable. As it says there: Hundred
Chinese
如今即使成了应受供养者，也会因业力而再次堕落于大地。即使成了转轮圣王，在轮回中也会变成奴仆。如是说。譬如，须弥山的顶端，城市美景，用脚踩在地上会下陷，因此会矮四指；抬起时，又会增长那么多，依赖于柔软的触感。以及近侍、四大天王等诸神，龙和非人等的国王们，头上的装饰，包括头盔在内的宝珠，以及玛瑙等的光芒，将脚的支撑做成非常年轻美丽的红莲花，受到以此供养而骄傲自满的天帝帝释天，也会因业力的耗尽而再次生于地狱，身体被安置在燃烧着火焰的铁柱顶端，被痛苦所折磨。在《亲友书》中说：诸神、龙、非人的头饰，光芒的集合使足下的莲花变红的帝释天，也会因业力的风暴而堕入恶趣，那么谁会不畏惧它呢？如是说。欲望的过患还有，比如天界的天女，以青春美貌炫耀，用丝绸和珍宝装饰，精通六十四种艺术，众多乳房非常年轻丰满的新鲜处女，依赖于接触的快乐之藤，在体验的同时，如意树，饮食、衣物、装饰、沐浴的池塘、各种音乐，天上的鸟，鲜花等各种装饰点缀的欢乐园林，以及珍宝的宫殿，美丽而令人向往，悬挂着珍珠等各种珍宝的网和半网，上方的装饰发出悦耳的铃声，内部陈设着珍宝的宝座和柔软的床垫等等，拥有众多财富装饰的地方，在那里经常居住，以快乐幸福度日的天子们，也会在福报耗尽之时，将所有快乐和财富一下子抛弃，因先前恶业的缘故，进入火坑、刀剑林、无量河以及无依无靠的黑暗之中。
English
Now, even if one becomes worthy of offerings, one will fall to the earth again due to karma. Even if one becomes a universal monarch, one will become a servant in samsara. So it is said. For example, the summit of Mount Meru, a beautiful city, when stepped on the ground, it sinks, thus becoming four fingers shorter; when lifted, it increases that much, relying on the soft touch. And the attendants, the gods of the Four Great Kings, the kings of nagas and non-humans, the jewels including the helmets adorning their heads, and the light of agate, etc., make the support of the feet into very young and beautiful red lotuses. Indra, the lord of the gods, who is arrogant and conceited by being worshiped in this way, will also be born in the hell realm again when the force of his karma is exhausted, his body placed on the top of an iron pillar blazing with fire, tormented by suffering. In the Suhrllekha it says: The head ornaments of gods, nagas, and non-humans, the collection of light makes the lotus underfoot red, even Indra will fall into evil destinies due to the storm of karma, then who would not fear it? So it is said. Another fault of desire is that the daughters of the gods in the heavens, flaunting youthful beauty, adorned with silk and jewels, skilled in sixty-four arts, many fresh virgins with very young and plump breasts, relying on the vine of the pleasure of touch, while experiencing it, the wish-fulfilling tree, food, clothing, ornaments, bathing ponds, various kinds of music, heavenly birds, gardens of joy adorned with various decorations such as flowers, and precious palaces, beautiful and desirable, hanging nets and half-nets of various jewels such as pearls, the upper decorations emit pleasant bell sounds, inside are arranged precious thrones and soft mattresses, etc., places decorated with many riches, where the sons of the gods always reside, spending their time in joy and happiness, will also abandon all happiness and wealth at once when the share of their merit is exhausted, and due to the power of previous evil deeds, enter pits of fire, forests of swords, immeasurable rivers, and the helpless darkness.
Chinese
会因此堕入歧途，长期遭受痛苦。如《亲友书》中所说：‘铃铛悦耳，珍珠串闪耀，进入无量宫殿，游历天界后，仍将堕入无边无际、令人厌恶、无依无靠的黑暗中。’因此，不应贪恋天界的安乐。《亲友书》中也说：‘贤士如是思，不贪天界乐，终将有尽时。’六欲天共同的堕落之苦是：他们没有讲解要点的感觉，虽然没有身体的痛苦，但看到堕落的预兆时，内心会感到痛苦。如何呢？临近死亡时，身体的光泽消失，变得丑陋（1），衣服沾上污垢（2），不喜欢自己的座位（3），花鬘凋谢（4）。以前侍奉沐浴等的天女们，看到前所未有的灰尘沾染在那位天人的身体和脸上（5），也只是假装擦拭，不再亲近。此时，意识混乱，用天眼看到来世的生处，惊恐昏厥。朋友们从远处呼唤，祈愿转生为人或天人，但无法靠近。那时，他可怜巴巴地喊着：‘唉，可惜啊，缓慢的坠落！唉，可惜啊，天女！’等等，一边看着亲属，一边哭泣，这样的痛苦要经历天界的七天。如《亲友书》中所说：‘身体颜色变丑陋，不喜座位花鬘萎，衣染垢秽身生尘，是说天人死衰相，此乃五种衰败相。’如此，在天界死去，堕落到下界的痛苦，比以前享受的安乐还要大，这样的痛苦是人所没有的。此外，七山之中，到达须弥山一半高度的持轴山的山顶，能够支撑上方天空的广阔，如同那座山的伞盖一般，驱散四大部洲世界的所有黑暗。
English
They will fall into misguided paths and suffer for a long time. As it says in the Letter to a Friend: 'With tinkling bells and shining pearl necklaces, even after entering immeasurable palaces and traversing the heavenly realms, one will still fall into the immeasurable, unbearable, helpless darkness.' Therefore, one should not crave the pleasures of the heavenly realms. As it also says in the Letter to a Friend: 'Thus thinking, the wise do not crave heavenly bliss, which is destined to end.' The common suffering of decline for the six desire realms is that they lack the sensation of understanding the key points. Although they do not experience physical pain, they suffer mentally upon seeing the signs of decline. How so? As death approaches, the radiance of the body fades and becomes unsightly (1), clothes become stained (2), one becomes displeased with one's seat (3), and flower garlands wither (4). The goddesses who previously attended to them with bathing and other services, even when seeing unprecedented dust covering the body and face of the deity (5), only pretend to wipe it away and no longer approach closely. At this time, consciousness becomes confused, and seeing the place of future birth with the divine eye, one is terrified and faints. Friends call from afar, praying for rebirth as a human or a god, but they cannot come near. Then, pitiably, he cries out: 'Alas, what a pity, the slow fall! Alas, what a pity, heavenly maiden!' and so on, looking at relatives and weeping, experiencing such suffering for seven days in the heavenly realm. As it says in the Letter to a Friend: 'Body color turns unsightly, dislike of seat, flower garlands wither, clothes become stained, and dust appears on the body, these are the five signs of death and decline in the heavenly realms.' Thus, dying in the heavenly realm and falling to a lower realm is a suffering greater than the pleasures previously enjoyed, a suffering that humans do not experience. Furthermore, among the seven mountains, the summit of the Yoke-Bearing Mountain, which reaches half the height of Mount Meru, has the expanse to support the sky above, acting like an umbrella for that mountain, dispelling all the darkness of the four continents.