English
Alas! Having obtained leisure and endowment, yet not abandoning the cause of sin, Alas! Experiencing such unbearable suffering. The deeds one has done ripen upon oneself, Yet I say: I take nothing from this. Therefore, the fierce and terrifying hell guardians, Harshly rebuke, uttering great roars, Threatening and brandishing various weapons, striking and gathering, The entire earth is covered with blazing flames, Then being led to the place of the cold hells. Now one should understand the suffering of birth. Seeing the hell guardians and the fires of hell, Extremely frightened, uttering great cries of woe, Regretting one's past sinful deeds, Though extremely remorseful, it is of no use. The body is extremely large and youthful, Having obtained a body with great sensation and mindfulness, Some burn their own bodies like flames, Some curl up in scorching iron chambers. Moving back and forth, the directions are all reversed. Some are in huge iron cauldrons, Cooked like sparse gruel, being poured into boiling water. Some are sawn like saws and pounded on mortars. Such sufferings are unimaginable. In this world, the suffering of being fiercely stabbed by three hundred short spears, Compared to the slightest suffering of hell, One cannot even utter "ugh" or "discomfort". One hundred and eighty million human years, In some hells, are counted as one day. By this calculation, I can live there for countless years, Some stay until the end of the great kalpa. Desiring to die, yet unable to die. Some whose karma is not exhausted, when the world is destroyed, Are born in a world that is slightly less destroyed. Even if born as a preta, one is tormented by hunger and thirst, The head is like Mount Meru, the mouth is as small as the eye of a needle, The neck is extremely thin, the belly is as vast as a country, Seeing food, yet it is guarded by others, Or one only sees pus, blood, vomit, and the like. Some, even if they eat, it turns into boiling bile. Even if born as an animal, they devour each other, Being helplessly exploited and driven, Being killed by others, suffering from ignorance and delusion. Even when born as a human, while in the womb, When the mother is full, it is like being squeezed between rocks, When hungry, it is like being hung up, When moving violently, it is like being struck between rocks, When sleeping, it is like being pressed by a mountain. At birth, it is like being skinned,
Chinese
在墙上摩擦也比这痛苦。 房屋破败，饥渴，四肢生病也痛苦。 长大后，为农事操劳也贫困。 亲人离别，仇敌相遇，负债累累。 饥渴寒热，待客等等都痛苦。 贫穷的人们，因为没有谋生手段而痛苦。 富有的人们，因为维持生计而痛苦。 耕田、做生意，各种劳作都痛苦。 诸如此类的痛苦，难以想象。 痛苦的根源，大多是衣食二事。 大多是今世的享受， 大多是来世堕入恶道的因。 就像吉祥草和黑发一样。 即使生为非天，也因傲慢嫉妒， 嗔怒暴戾，争斗等等而痛苦。 即使生为天人，也因死亡、堕落， 五种死相和造作而痛苦。 如此，生于轮回的过患是， 痛苦的简要说明就是以上两种。 详细内容请查阅经文。 无常痛苦之法，从久远以来， 从无始以来直到现在都在宣说。 在未获得圣道之前，仍然痛苦。 这两者的基础和根本是自己的心。 身体即是心，心的自性是， 本来清净的法身。 由于虚妄分别，执着于我， 不知道此地即是心性， 将内外事物执着为各自的相。 贪求执着身体和受用等。 身语意成为欲望的奴仆。 由于与自己的心意相符或不符， 产生嗔恨等其他烦恼。 由于烦恼的驱使，造作善恶业， 导致产生无常痛苦的果报。 因此，敌人就是虚妄分别和我执。 此如幻觉般，明明没有实体， 却从无始以来，在我自身中， 自己折磨自己却不自知，现在却当真了。 我的法身如意宝， 被忍耐的黑暗所蒙蔽，被这个敌人偷走。 藏在名相的丛林中， 还束缚我，使我在轮回中漂泊。 五蕴的相续被称为我。 世间的敌人会杀戮或抢夺财物。 对此忍耐还能圆满福德资粮。 这个敌人却断送了寂静解脱的生命。 对此忍耐，只会更紧地束缚在轮回中。 例如银矿石中的银
English
It is more painful than being rubbed against a wall. It is painful to have a dilapidated house, hunger and thirst, and sick limbs. Even when grown up, it is laborious and impoverished to farm. It is painful to be separated from relatives, to encounter enemies, and to be in debt. Hunger, thirst, heat, cold, guests, and so on, are painful. The poor are miserable because they have no means of livelihood. The rich are miserable because of maintaining their livelihood. Plowing fields, doing business, and all kinds of labor are painful. Such sufferings are unimaginable. The root of suffering is mostly food and clothing. Mostly the enjoyments of this world, Mostly the cause of suffering in the evil realms of the next life. Just like auspicious grass and black hair. Even if born as an Asura, it is painful due to pride, jealousy, Anger, violence, strife, and so on. Even if born as a god, it is painful due to death, transmigration, falling, The five signs of death and conditioned existence. Thus, the faults of being born in samsara are, The brief explanation of suffering is the above two. For details, please refer to the sutras. The Dharma of impermanence and suffering, from a long time ago, From beginningless time until now, has been spoken. Until the noble path is attained, there is still suffering. The basis and root of these two is one's own mind. The body is the mind, and the nature of the mind is, Primordially pure Dharmakaya. Due to false discrimination, clinging to self, Not knowing that this place is the nature of mind, Clinging to external and internal phenomena as separate characteristics. Craving and clinging to the body and enjoyments, etc. Body, speech, and mind become slaves to desire. Due to agreement or disagreement with one's own mind, Other afflictions such as hatred arise. Due to the influence of afflictions, engaging in virtuous and non-virtuous actions, Leading to the arising of the impermanent and suffering results. Therefore, the enemy is false discrimination and self-grasping. This, like an illusion, clearly has no substance, Yet from beginningless time, within myself, I torture myself without realizing it, and now I take it as real. My Dharmakaya, the wish-fulfilling jewel, Is obscured by the darkness of impatience, stolen by this enemy. Hidden in the thicket of characteristics, Still binding me, causing me to wander in samsara. The continuum of the aggregates is called "self." Worldly enemies kill or steal wealth. Bearing with this can also perfect the accumulation of merit. This enemy cuts off the life of peace and liberation. Bearing with this only binds one more tightly in samsara. For example, silver in silver ore
Chinese
然而，如果未经熔炼，银便不会显现。 同样，心性本是佛，但若不调伏邪念之敌，便不成佛。 同样，颠倒、烦恼和痛苦本身也是菩提，但若未获得自己的智慧，对于苦乐因果的一切，显现上，以错觉分别念的力量而显现为快乐，如同梦中显现苦乐一般。 分别念不是所知障，我执是烦恼障之因。空性和无我将在后面讲述。 现在讲述寂静涅槃。轮回和寂静并非各自独立，了悟有寂皆空即是寂静。获得寂静的功德是，了悟一切法皆是空性，因此没有分别念、我执和烦恼。脱离三恶道，没有饥渴、寒热，以及生老病死等痛苦。轮回的无常痛苦彻底止息，作为事业，唯有成办他利，获得不可思议的神通和幻化。声闻众的神通力量，若不以速度等同闪电来衡量，则每一步能跨越七个七宝山。入定时，能于自处见三千大千世界。以菩萨的神通为例，此三千大千世界也包含在一粒芥子中，芥子未增大，三千大千世界也未被遮蔽。一粒芥子也能幻化成三千大千世界般大小，内部的众生都不会察觉，此三千大千世界也能被抛掷到其他世界。从这里，不离自己的座位，从无数的亿万世界之外，能用手取来佛的刹土。在众多佛陀各自的面前，同时示现供养、听法、讲法等。菩萨的神通尚且如此，如来佛的神通又该如何衡量呢？然而，在示现一个佛身时，如世界微尘数般的众生，每个人都有一种疑惑，提出一种问题。如来佛说一句法，每个众生都能听到各自的回答。对于同一个佛身，无量众生，有的见为寂静相，有的见为忿怒相，有的见为出家相，有的见为在家相。
English
However, silver does not appear until it is smelted. Similarly, the nature of mind is Buddha, but if the enemy of wrong thoughts is not subdued, Buddhahood will not be attained. Similarly, even perversion, afflictions, and suffering themselves are Bodhi, but if one's own wisdom is not attained, in all causes and effects of happiness and suffering, it appears as happiness due to the power of illusory thoughts, just like the appearance of happiness and suffering in a dream. Discrimination is not an obscuration of knowledge, and self-grasping is the cause of the obscuration of afflictions. Emptiness and selflessness will be explained later. Now, I will explain peace and Nirvana. Samsara and peace are not separate; realizing the emptiness of existence is peace. The benefit of attaining peace is that by realizing that all phenomena are empty, there are no discriminations, self-grasping, or afflictions. There is no suffering of the three lower realms, no hunger, thirst, cold, heat, or birth, old age, sickness, and death. The impermanent suffering of samsara is completely exhausted, and as activity, one only engages in benefiting others, attaining inconceivable power and magic. The magical power of the Shravakas, if the speed is not compared to lightning, each step can cross seven sets of seven precious mountains. When in meditative equipoise, one sees the three thousand great thousand worlds in one's own place. Taking the magical power of Bodhisattvas as an example, these three thousand great thousand worlds are also contained in a single mustard seed. The mustard seed does not increase, and the three thousand great thousand worlds are not obscured. A single mustard seed can also transform into the size of three thousand great thousand worlds, without any of the beings inside noticing. These three thousand great thousand worlds can also be thrown into other worlds. From here, without moving from one's own seat, from beyond countless billions of worlds, one can take the Buddha's pure land with one's hand. In front of many Buddhas, one simultaneously shows offerings, listening to the Dharma, teaching, etc. If the magical power of Bodhisattvas is like this, how can the magical power of the Tathagatas be measured? However, when showing a single Buddha body, as many beings as there are dust particles in the world, each with a different doubt, asks a different question. When the Tathagata speaks a single word, each being hears their own answer. For that single body, countless beings see it as peaceful, some see it as wrathful, some see it as ordained, and some see it as a householder.
Chinese
有的听闻者，有的现为独觉之身。 有的现为各类众生的形象， 以及地、水、火、风四大和草木森林等， 各自如其所愿地显现。 诸佛并非一定是同一种形象， 示现一个身相，却能显现为多种形象。 如同水的因缘使月亮显现出许多影像。 因此，佛陀是无二的。 真正的佛陀是法身。 虽然法身没有分别念，但以愿力的力量， 一切法都存在于身、语、意的自性中。 身、语、意遍布所有应调伏的众生界。 由于业和分别念的遮蔽，众生无法见到。 太阳的光芒遍布一切， 但盲人却无法看见。 身、语、意的形象，寂静和忿怒等等， 能否见到这些并非取决于众生的意愿和分别念。 因此，色身显现为应调伏者的心性。 如此，轮回的过患和， 涅槃的功德都是如此。 因此，远离寺庙中的喧嚣， 最重要的是摧毁分别念和执我的敌人。 与分别念的敌人作战的准备是， 以信心为基础，以戒律为城墙， 从十种善行之门进入。 十种善行是十种不善行的对治。 四无量心和四种摄受， 以及度母等，都应为了自己和他人而行持。 由于我执的控制，轮回中的众生， 以慈悲发誓要救度众生， 一心一意地发起菩提心和祈愿。 以这些善行的力量， 穿上精进的盔甲，骑上大乘的骏马， 树立起正念和正知的哨所， 手持智慧之箭，拉开禅定的弓， 以证悟无我的空性大剑， 从山顶摧毁分别念和执我。 因此，要修持信心、精进、正念和正知， 以及止观的空性。 修持空性是获得寂静和安乐的最好方法。 小乘行者可以获得阿罗汉的果位。 颠倒的见解能摧毁烦恼和痛苦， 以及五无间罪等罪恶。 被空性摄持的布施等行为会成为殊胜的行为。 如果没有被空性摄持，就只能获得各自的果报， 在体验后就会耗尽，不会成为解脱之因。 那些安住于我见中的凡夫， 我