Chinese
太阳和月亮这两个所依，火晶和水精这两个无量宫殿的光的自性，又是依靠什么呢？两位天子舍弃后，堕入世间的黑暗深渊，这个世间变成瞎子，获得什么也看不见的状态。根本：嫉妒憎恨天神的光辉，仇敌用刀砍自己的心，再次，在勇猛军队的战场上，自己砍断头和肢体，非天受苦。意思是这样，非天本来就傲慢，加上嫉妒憎恨天神的光辉，以及赡部洲的人们积累强大恶业的过错，还有诸天怀疑非天的女儿，非天们因为贪恋天神的甘露，以及认为如意树的光辉和享受被天神掌控，而根源在非天的地方毫无意义，所以用刀砍伐而发生争斗。像那样的争斗处，因为对得失的期望和恐惧，像仇敌用刀砍自己的心一样，产生无法忍受的愤怒刺痛，再次进入天神勇猛军队的战场，砍断头和肢体，所以非天受苦和痛苦。那时，天神们除了头被砍掉不会死，而非天像人一样，击中要害就会死亡。罗睺是畜生，眼睛无法忍受太阳和月亮的光芒，所以说用手遮挡，时轮金刚中说用头尾遮挡，像烟进入一样，有些经典中也说吞食后到达喉咙。那时，无论做什么善恶，在月亮时有十万倍的增长，在太阳时有百亿倍的增长。地震也是菩萨从地到地升迁，或者如来佛的化身在世间显示神变，或者由巨大的恶业产生，或者大鱼翻身造成的过错，又或者非天之王善巧的愤怒，为了与天神作战而用脚踩踏金地造成的过错等等，也有不确定的说法。根本：生活像水泡一样动摇不定，人们心情不安和混乱等等，先前的痛苦接近后来的痛苦，麻风病人
English
The support for the sun and moon, the immeasurable palaces of fire crystal and water crystal, what do they rely on? After the two sons of gods abandon them, they fall into the dark abyss of the world, and this world becomes blind, obtaining a state where nothing can be seen. Root text: With jealousy hating the glory of the gods, the enemy cuts his own heart with a knife, and again, on the battlefield of the fierce army, he cuts off his own head and limbs, and the Asura suffers. The meaning is like this: the Asuras are inherently arrogant, plus they are jealous and hate the glory of the gods, and the fault of the people of Jambudvipa accumulating great evil deeds, and the gods suspect the daughters of the Asuras, and the Asuras are greedy for the nectar of the gods, and they think that the glory and enjoyment of the wish-fulfilling tree are controlled by the gods, and the root is meaningless in the land of the Asuras, so they fight by cutting with knives. In such a place of contention, because of the expectation and fear of gain and loss, like the enemy cutting his own heart with a knife, unbearable pain of anger arises, and again entering the battlefield of the fierce army of the gods, cutting off the head and limbs, so the Asuras suffer and are in pain. At that time, the gods will not die unless their heads are cut off, but the Asuras are like humans, and they will die if they are hit in the vital point. Rahu is an animal, and his eyes cannot bear the light of the sun and moon, so it is said that he covers it with his hands, and in the Kalachakra it is said that he covers it with his head and tail, like smoke entering, and some scriptures also say that after swallowing it, it reaches the throat. At that time, whatever good or evil is done, there will be a hundred thousand times increase in the moon, and a hundred million times increase in the sun. Earthquakes are also caused by Bodhisattvas ascending from ground to ground, or the incarnation of the Tathagata performing miracles in the world, or by great evil deeds, or by the fault of a large fish turning over, or by the anger of the Asura king Skillful, stepping on the golden ground to fight the gods, etc., there are also uncertain statements. Root text: Life is like a bubble, shaking and unstable, people's minds are uneasy and confused, etc., the previous suffering approaches the later suffering, lepers
Chinese
就像疮伤之上又加打击一样。这是说，生命的糟粕如水泡般无常且动摇不定，因此不洁净，内心不安宁和烦乱等等所带来的痛苦，也是在之前的痛苦尚未消除之上，如同雪上加霜一般，又接近于接受之后的痛苦。就像在麻风病之上，又加上了眼疾的创伤一样。 根本偈： 圆满增上功德之苑中， 贪欲之味乃剧毒之苦， 食之令身羸弱苦行者， 如幻所得此身具变异。 这是说，如果某人在圆满增上功德之处享受安乐，那么他因贪图欲望之味，食用具有巨大过患的毒性食物，导致身体因苦行而消瘦，如幻般瞬间获得的这个身体，是具有变异的痛苦之法。 根本偈： 足履难忍重负之触感， 疲惫之心亦攀象之颈， 然其心意极度之狂野， 堕入悬崖示现行苦。 这是结合本生传的故事来说明的。在名为光明之国，有一位名为光明的国王，他喜欢骑大象，于是命令驯象师驯服大象。驯象师按照国王的命令驯服大象，直到大象的身体被驯服，甚至可以用铁锤敲打燃烧的火焰，或者毫无畏惧地用鼻子去取物。然而，国王和大臣一起骑着大象去附近的郊外游玩时，大象的心仍然没有被烦恼所驯服。当微风吹来母象的气味，刺激了大象的嗅觉时，大象的心意变得极度狂野，迅速奔跑，导致光明国王几乎丧命。这就像遍布一切的行苦，虽然众生都有，但却不明显，如同身体和影子般相随的过患。 根本偈： 如是三苦流浪于荒野， 生老病死之感遍游移， 不愿之处遇不悦之敌， 悦意之事熟于非居处， 欲妙之境得遇而惊奇， 于蕴聚上苦行聚积， 八种痛苦之
English
Like adding injury upon injury. This means that the dregs of life are as impermanent and unstable as bubbles, and therefore unclean, with the suffering caused by unease and disturbance in the mind, etc., is also like adding insult to injury on top of the previous suffering that has not yet been relieved, and approaching to receive the subsequent suffering. It is like adding the wound of an eye disease on top of having leprosy. Root verse: In the garden where the qualities of higher realms are complete, The suffering of craving's taste is poisonous. Eating it makes the body of the ascetic emaciated, Like an illusion, this obtained body is subject to change. This means that if someone enjoys happiness in a place where the glory of higher realms is complete, then because he craves the taste of desire, he consumes poisonous food with great faults, causing his body to become emaciated due to asceticism, and this body obtained in an instant like an illusion is of the nature of changing suffering. Root verse: The touch of the feet is unbearable to bear, Even with a tired mind, one climbs the elephant's neck, But its mind becomes extremely wild, Falling into a cliff demonstrates the suffering of formation. This is explained in connection with the story of the Jataka. In the country called Light, there was a king named Bright, who liked to ride elephants, so he ordered the elephant trainers to tame the elephant. As the king ordered, the elephant was tamed until its body was subdued, and it could even be struck with a burning iron hammer, or take things with its trunk without hesitation. However, when the king and his ministers rode the elephant to a nearby picnic, the elephant's mind was still not tamed by afflictions. When the scent of a female elephant was carried by the breeze, stimulating the elephant's sense of smell, the elephant's mind became extremely wild and ran quickly, causing King Bright to almost lose his life. This is like the pervasive suffering of formation, which all sentient beings have, but is not obvious, and is the fault of accompanying the body like a shadow. Root verse: Thus, the three sufferings wander in the wilderness, The feelings of birth, old age, sickness, and death wander everywhere, Meeting unpleasant enemies in unwanted places, Familiarizing pleasant things in non-dwelling places, Being amazed by encountering desirable objects, Accumulating asceticism on the aggregates of appropriation, The eight kinds of suffe
Chinese
以能忍受痛苦的力量，人类生命的藤蔓总是受到折磨。 所谓的三种痛苦，即痛苦之苦、变异之苦和遍行之苦，就像在荒凉的寺庙里，对生命感到恐惧的地方一样，出生、衰老、疾病和死亡的痛苦感受四处游荡，并停留在其中。那时，立即遇到不希望遇到的丑陋敌人，并与友善和睦的人分离，将美好的事物铭记于心并习惯，认为这不是久留之地，而是走向来世的道路。心中渴望的和谐环境和条件，就像因为富有而感到羞耻并逃离一样。不希望的条件，即使没有努力争取，也会不由自主地降临到头上。像这样，只有五蕴承受痛苦，除此之外别无他物，因此苦行也聚集在它上面。 所谓的能忍受八种痛苦，是因为众生在折磨中非常勇敢，所以总是折磨人类生命的树木，即折磨心灵的藤蔓，使其痛苦。根本颂：极其恶臭不净且浑浊，处处令人担忧，在黑暗的阴霾中，胎儿安住在铁屋门闩紧闭的内部，无明的意识依附于精血之中。 也就是说，子宫的自性是恶臭不净的，在铁屋门闩紧闭的内部，中阴身的食香者进入的无明意识，携带着风心的装备，安住在父母的精血之中。根本颂：模糊、蠕动、像水泡、坚硬圆润，像乌龟一样，七周又七周，共四十九天，处于变化且令人不悦的状态中，形成感官、肢体、毛发等。当达到三十七周时，成长壮大，摇动并因感觉而痛苦，母亲的行为，饥饿、口渴、寒冷和炎热，由变化所产生的痛苦无法估量。分娩时，身体承受着难以忍受的收缩和压迫，就像重担转移一样，因承受痛苦而高声呼喊，母子二人要么一起丧命，要么一方因痛苦的重担而分娩。胎儿被羊水包裹，恶臭难闻，难以忍受，就像肉芽腐烂一样，过去的记忆力全部丧失，触觉
English
With the power to endure suffering, the vines of human life are always tormented. The so-called three sufferings, namely the suffering of suffering, the suffering of change, and the pervasive suffering, are like in a desolate temple, a place where one fears for life, the feelings of suffering from birth, aging, sickness, and death wander around and remain in it. At that time, one immediately encounters an ugly enemy that one does not wish to meet, and separates from friendly and harmonious people, cherishing and becoming accustomed to good things, thinking that this is not a place to stay for long, but rather a path to the next life. The harmonious environment and conditions that one desires in one's heart are like being ashamed of being rich and fleeing. Unwanted conditions, even if one does not strive for them, will involuntarily fall upon one's head. Like this, only the five aggregates endure suffering, and there is nothing else besides them, so asceticism also gathers upon it. The so-called ability to endure the eight sufferings is because sentient beings are very brave in torment, so they always torment the trees of human life, that is, torment the vines of the mind, causing them suffering. Root verse: Extremely foul-smelling, impure, and turbid, everywhere causing worry, in the dark haze, the fetus dwells inside a locked iron house, unknowing consciousness relies on semen and blood. That is to say, the nature of the womb is foul-smelling and impure, inside a locked iron house, the unknowing consciousness of the intermediate state's gandharva entering, carrying the equipment of wind and mind, dwells in the midst of the parents' semen and blood. Root verse: Vague, wriggling, like bubbles, hard and round, like a turtle, seven weeks and seven weeks, a total of forty-nine days, in a changing and unpleasant state, the senses, limbs, hair, etc. are formed. When reaching thirty-seven weeks, growing and developing, shaking and suffering from sensations, the mother's behavior, hunger, thirst, cold, and heat, the suffering caused by changes is immeasurable. At the time of childbirth, the body endures unbearable contractions and pressure, like a burden being transferred, shouting loudly from enduring suffering, both mother and child either lose their lives together, or one gives birth due to the heavy burden of suffering. The fetus is wrapped in amniotic fluid, foul-smelling and unbearable, like decaying flesh, all past memories are lost, the sense of touch
Chinese
遭受损害折磨的痛苦。据说，入胎的第一个星期像水银一样呈mer mer po，第二个星期像鼻涕一样呈nur nur po，第三个星期像手指一样呈tar tar po，第四个星期变硬像鸡蛋一样，第五个星期像肉包一样呈gor gor po，第六个星期像遍入鱼的形状，第七个星期像乌龟一样头部和手脚稍微显现，从那以后，从第八、第九和第十个星期开始，依次计算到第二十六个星期，身体内外四肢和手指毛发等，以及内部的脏器、感官等身体的各个部分都完全具备，但是因为没有食用食物，所以也没有大小便，按照之前的计算，从第二十七个星期到第三十六个星期，母亲食用食物的精华滋养胎儿，第三十七个星期，子宫的那个位置显现出黑暗等所有过失，变得不干净，气味不好，像监狱，黑暗，以及向外排出等五种概念显现，三十八个星期过去后，分娩的时间就到了，业力的风使头尾颠倒，从而出生。而且，男孩在母亲子宫的右侧，脸朝内，双手遮住脸部。女孩在左侧，脸朝外。从迹象上判断，如果母亲的右侧腹股沟高，右侧乳房先下垂，就是男孩，反之就是女孩。
English
Suffering the pain of being tormented by harm. It is said that the first week of entering the womb is like mercury, appearing as 'mer mer po,' the second week is like mucus, appearing as 'nur nur po,' the third week is like a finger, appearing as 'tar tar po,' the fourth week hardens like an egg, the fifth week is like a meat bun, appearing as 'gor gor po,' the sixth week is like the shape of a pervading fish, and in the seventh week, the head and limbs slightly appear like a turtle. From then on, starting from the eighth, ninth, and tenth weeks, counting sequentially up to the twenty-sixth week, the body's internal and external limbs, fingers, hair, etc., and the internal organs, senses, etc., all parts of the body are fully formed. However, because there is no consumption of food, there is also no urine or feces. Continuing from the previous calculation, from the twenty-seventh week to the thirty-sixth week, the essence of the mother's food nourishes the fetus. In the thirty-seventh week, all the faults such as the appearance of darkness in the womb become apparent, becoming unclean, with an unpleasant smell, like a prison, darkness, and the five concepts of outward expulsion appear. After thirty-eight weeks have passed, the time for delivery arrives, and the wind of karma reverses the head and tail, thus being born. Moreover, boys are on the right side of the mother's womb, facing inward, with both hands covering their faces. Girls are on the left side, facing outward. Judging from the signs, if the mother's right groin is high and the right breast sags first, it is a boy, and vice versa, it is a girl."