English
They are intentionally killed. And other helpless beings are exploited by being struck and used with feet, hands, iron, and iron hooks. The so-called "some" are connected separately: to get pearls, they catch fish; to get wool, they slaughter sheep, and so on; to get bones, they kill elephants, and so on; to get meat, they hunt wild animals, and so on; to get leather, they kill tigers, leopards, and so on. And helplessly, others are used with feet, like horses, and buffaloes are struck and used with hands. Donkeys are used with iron, and elephants are used with iron hooks, and so on. Those who strike them strike them, and they are used to do various tasks, suffering. So it is. Similarly, nagas also have the suffering of change, and the more heads they have, the more suffering they generate. Some are rained upon by hailstones, some are not accepted into their own groups, some face the fear of garudas, some face the fear of mantras, and generally they are all in ignorance, and their lifespans are uncertain. The emanation garudas eat all four types of nagas: egg-born, womb-born, moisture-born, and emanation-born. Among them, egg-born nagas eat egg-born nagas of their own kind. Womb-born nagas eat both womb-born and egg-born nagas. Moisture-born nagas eat all three except emanation-born nagas. Therefore, it is advised to strive for ways to reverse birth. As it is said, "Therefore," and so on. In order to avoid experiencing such great suffering, if you do not quickly reverse this endless cycle of rebirth, like the light of a wild animal bursting forth in a ravine, the waves of suffering roar incessantly, even if you obtain a body of wealth greater than the gods, like a pile of water bubbles, it will eventually collapse, and you will wander again and again in the desolate plains of samsaric suffering. If you look here and think that obtaining a high position is all that matters, that is also unreasonable, therefore it is advised, "Formless," and so on. The samadhi of the formless realm, because it is unindicated karma, the state of awakening after exhaustion becomes the cause for the next life. Even beings with great results in the form realm, such as Brahma, at the time of death, will fall to lower realms because the karma of their previous meditation is exhausted, experiencing the suffering of change. The dominion of Brahma, Indra, the Wheel-Turning King, and so on, is also like the sun in the clouds, the result of white karma.
Chinese
当稍微获得机会的时候，寻找机会再次耗尽，在舍弃资财的瞬间，如同灯焰，如同饮用的蜡油一样衰败。这样说的。而且为了显示内部分类众多项目的过患，说了“按压”等。如果用脚按压观赏之处，就会迷恋于变得四指低的柔软触感。天、龙和人或非人的头顶，用头饰等装饰，接触其足部，显现那光芒的莲花，天界之主帝释天也从外面在地狱之处，铁的燃木顶端燃烧，被痛苦折磨。在天界缓慢流淌的湖泊中，天女的乳房显露，依靠触觉的藤蔓，以极其茂盛的触觉，使欲望的火焰凉爽，因为体验安乐，所以安置触觉于藤蔓。其他如如意树的欢乐园林，以及无比精美的宫殿，珍珠网和半网，铃铛发出美妙的声音等，即使是圆满富足，也无力舍弃，会以集体形式堕入火坑。诸神具有解释要点的感觉，虽然没有身体的痛苦，但为了显示死亡预兆的痛苦，说了“衣服坐垫”等。身体的威严消失，衣服、坐垫、花鬘陈旧的女神们，身体上流淌着先前没有的灰尘之水，以像洗脸一样的姿态，所有的美丽瞬间消失，因为眼睛看到来世的生处而惊恐，望着亲属们长久地离开而哭泣，像那样的天神死亡的痛苦，人是没有的。在此，为了显示极其超胜的日月也陷入痛苦的时刻，说了“轭木”等。山，即轭木山的山顶，阻挡上方天空的道路。成为伞盖的显现大者日月二者，虽然能够照亮大陆基础的黑暗，但之后像没有其他依靠的房屋的光芒一样，当舍弃二者的时候，各自在大陆之间被黑暗笼罩。
English
When an opportunity is slightly obtained, seeking the opportunity to exhaust it again, in the instant of abandoning wealth, like a lamp flame, it decays like the wax oil being drunk. So it is said. Moreover, in order to show the faults of many items in the internal classification, it is said "pressing" and so on. If one presses the place of viewing with the foot, one becomes infatuated with the soft touch that becomes four fingers low. The heads of gods, dragons, humans, or non-humans, adorned with headdresses and other decorations, touch their feet, revealing the lotus of that light, and even Indra, the lord of the gods, is tormented by suffering from the outside in the hellish place, burning at the top of the iron burning wood. In the slowly flowing lake in the heavenly realm, the breasts of the heavenly maidens are revealed, relying on the vines of touch, with extremely lush touch, cooling the flames of desire, because experiencing bliss, so placing touch on the vines. Other such as the joyful garden of the wish-fulfilling tree, and the incomparably exquisite palace, pearl nets and half-nets, bells making beautiful sounds, etc., even if they are perfectly abundant, they are powerless to abandon, and will fall into the pit of fire in a collective form. The gods have the feeling of explaining the key points, although there is no physical suffering, but in order to show the suffering of the omens of death, it is said "clothes cushion" and so on. The majesty of the body disappears, the goddesses whose clothes, cushions, and flower garlands are old, water of dust flows on the body that was not there before, with a posture like washing the face, all the beauty disappears in an instant, because the eyes see the place of future birth and are terrified, watching the relatives leave for a long time and crying, like that kind of suffering of the death of the gods, humans do not have. Here, in order to show the moment when the extremely transcendent sun and moon also fall into suffering, it is said "yoke" and so on. The mountain, that is, the top of the Yoke Mountain, blocks the road of the sky above. The two great manifestors, the sun and moon, who become umbrellas, although they are able to illuminate the darkness of the continental base, but afterwards, like the light of a house without other reliance, when abandoning the two, each is shrouded in darkness between the continents.
Chinese
就像陷入黑暗的岛屿一样，连自己手臂的伸缩都看不见，会获得如同大盲人一样的处境。如此说。为了显示非天之苦，说了“天之”等。由于嫉妒天人的圆满财富，像仇敌一样切割自己的心，再次投入到猛烈军队所摆设的巨大战场上，当投入的那一刻，自己的头和肢体被砍断，因此非天们被痛苦折磨。在人的处境中，有痛苦之苦、变异之苦和行苦这三大根本苦。出生、衰老、生病、死亡、与不喜欢的敌人相遇、与喜欢的亲人分离、愿望无法实现、不想要的事情降临等等，由五取蕴执持痛苦之名，总是被八种方式所折磨。为了显示痛苦之苦，说了“生活”等。生活，也就是像闪电游戏或水泡一样摇曳的寿命。这些人陷入了刚才所说的八种痛苦之中，在无边无际的轮回中，心中不安和混乱等等，前一种痛苦还没有消失，后一种痛苦又轮流出现，就像麻风病人身上又添新疮一样痛苦。变异之苦，说了“显高”等。在此，在圆满了显高功德的乐园中，贪恋欲望享受的滋味，像这样与毒药混合的食物被彻底贬低，片刻之间身体的光泽消失，眼睛的视线低垂，以颠倒的苦行，这难得一次获得的闲暇人身如同幻术一般，瞬间变化，是不稳定的法。为了显示遍行行苦，说了“呼唤”等。即使是极其舒适，连脚底的轻微触碰都无法忍受的疲惫之心，骑着大象的脖子前进，也会因为闻到母象的气味而...
English
Just like falling into a dark island, unable to see even the extension and contraction of one's own arms, one will attain the state of a great blind person. So it is said. To show the suffering of the Asuras, it is said, "Of the gods," and so on. Due to the jealousy of the perfect wealth of the gods, cutting one's own heart like an enemy, and again entering the great battlefield set up by the fierce army, the moment they enter, their own heads and limbs are cut off, thus the Asuras are tormented by suffering. In the state of humans, there are the suffering of suffering, the suffering of change, and the suffering of conditioning, these three great fundamental sufferings. Birth, aging, sickness, death, encountering disliked enemies, separation from liked relatives, unfulfilled desires, the occurrence of unwanted things, etc., the five aggregates of grasping hold the name of suffering, and are always tormented by eight aspects. To show the suffering of suffering, it is said, "Life," and so on. Life, that is, the life force that sways like a game of lightning or a bubble. These people are trapped in the eight sufferings just mentioned, and in the boundless cycle of existence, unease and confusion in their hearts, etc., before the previous suffering has disappeared, the next suffering occurs in turn, just like a leper having a new wound inflicted on top of the old one, they are tormented. The suffering of change, it is said, "Manifestly high," and so on. Here, in the pleasure garden that is complete with the qualities of manifest highness, craving the taste of desired enjoyment, like this food mixed with poison is completely degraded, in an instant the radiance of the body disappears, the gaze of the eyes droops, with inverted asceticism, this leisure human body, which is obtained only once like an illusion, changes in an instant, it is an impermanent dharma. To show the pervasive suffering of conditioning, it is said, "Calling," and so on. Even with extreme comfort, a weary mind that cannot bear even the slightest touch of the sole of the foot, even if riding on the neck of an elephant, will...
Chinese
因为爱恋的念头极其强烈而奔跑，几乎要坠入悬崖，这表明了行苦。结合本生故事，在名为光明的国王的都城里，国王光明想要登上大象的颈部，对驯象师说：‘喂，要小心啊！这头最好的大象是我们以不忍脚触地的福德获得的，你一定要驯服它。’驯象师答应说：‘遵命。’于是，他驯服大象，直到它能毫不犹豫地用鼻子接住燃烧的铁锤。之后，国王和随从两人骑在大象的颈上，愉快地在附近的乡村游玩。当他们骑上去时，要知道，给自己带来痛苦的所有因素都是不显现的，因为它们是组合而成的。那些大象，虽然伟大的导师已经用调伏烦恼的誓言约束了它们的心，但驯象师只是用铁钩驯服了它们的身体。因此，当它们闻到母象的气味时，爱恋的念头变得极其强烈。它们奔跑起来，以至于整个大地都像车轮旋转一样，让人产生错觉。光明国王几乎要丧命，感受到了极大的痛苦。要知道，这种行苦对于所有众生来说，都是不显现的。有些人胡说八道，说这不应是行苦，而应是变苦，这是未经深思熟虑的粗俗之语。悬崖边上濒临死亡的痛苦摧毁了之前的快乐。如果你们这样认为，那也随你们的便。仅仅是脚触地都会感到痛苦，因为他们非常贪恋快乐，所以在想要骑大象的时候，体验痛苦的根源——贪欲已经潜伏在那里，痛苦的自性已经存在。如果这不能普遍适用于行苦，那么你们就反驳吧，我将进行驳斥。要知道，反驳的时机已经到来，因此应该广泛地进行辩论。如是，在三大根本苦之上，生等八苦的展示和解说的第一部分是，如是说。
English
Because of the thought of love being extremely strong, it ran, almost falling off a cliff, which illustrates the suffering of formation. Combined with the Jataka tale, in the capital of the king named Radiant, King Bright wanted to climb onto the neck of an elephant and said to the elephant trainer: 'Hey, be careful! This best elephant is obtained by the power of merit that cannot bear our feet touching the ground, you must tame it.' The elephant trainer promised: 'As you command.' So, he tamed the elephant until it could unhesitatingly take the burning iron hammer with its nose. After that, the king and two attendants rode on the elephant's neck, happily enjoying the scenery in the nearby countryside. When they rode up, know that all the factors that bring suffering to oneself are invisible, because they are compounded. Those elephants, although the great teacher has restrained their minds with the vows of taming afflictions, the elephant trainer has only tamed their bodies with iron hooks. Therefore, when they smelled the scent of a female elephant, the thought of love became extremely strong. They ran so fast that the whole earth seemed to be spinning like a wheel, creating an illusion. King Bright was almost killed and felt great pain. Know that this suffering of formation is invisible to all sentient beings. Some people talk nonsense, saying that this should not be the suffering of formation, but the suffering of change, which is a crude statement without careful consideration. The pain of being on the verge of death on the cliff destroys the previous happiness. If you think so, then so be it. Even the mere touch of the foot on the ground will feel pain, because they are so greedy for happiness, so when they want to ride an elephant, the root of experiencing suffering—greed—is already lurking there, and the self-nature of suffering already exists. If this cannot be universally applied to the suffering of formation, then you refute it, and I will refute it. Know that the time for refutation has come, so a wide-ranging debate should be conducted. Thus, on top of the three great fundamental sufferings, the first part of the presentation and explanation of the eight sufferings such as birth is, thus it is said.