English
Although things appear that way, if one thinks this whole body is permanent because it hasn't died, then why don't those temporary states remain the same from beginning to end? They must change. If you admit that, then it follows that a young person would become old, and an old person would become young. Those temporary states don't constitute a complete body or collection, so as previously explained, one is constantly mistaken about permanence. This is similar to how non-Buddhists say that temporary states are impermanent, while the essence and general characteristics are permanent. Remembrance: When death occurs, it is the best praise for mindfulness. Remembering the fear of the Lord of Death, how could the mind run towards faults? So it is said. Secondly, explaining that the dependent substances and implements are impermanent, there are two parts: the change of enjoyment, pleasure, and pain, and the conclusion. The first part is: Enjoyment, etc.5 The objects of desire that sentient beings of the desire realm rely on, the pleasure of enjoyment of desirable objects, and all the suffering from their exhaustion, are impermanent. In the world, those who temporarily possess both power and wealth, or possess one of them, will one day become weak, poor, and miserable. And the miserable will become those who possess power and wealth, which is clearly seen in the world. Moreover, one can enjoy when young and strong, but when sick and old, there is the suffering of not being able to enjoy. When death comes, there is the suffering of not being able to let go of enjoyment and not being able to follow it. In the past, a monk saw a bird carrying a piece of meat being chased by many birds, and his attachment to desirable objects vanished. He said: When a bird carries a piece of meat, I see other birds circling and chasing after it. Likewise, having recognized the faults of desirable objects, one should dwell alone like a rhinoceros. This is said in the Vinaya. Remembrance: Just as the feathers of a peacock are scattered by the wind. That is destroyed for the sake of exhaustion. The basis of happiness is like that. So it is said. Therefore, considering that all bodies and enjoyments are impermanent, meaningless, and the cause of suffering, it is happiness to be determined to renounce them. Also, from that it says: Whatever joy comes from being under the power of desire, that always brings suffering. Whatever joy comes from subduing afflictions, that is always happiness. And it is extensively explained in the Ratnavali and others.
Chinese
第二，如上所说，因此，世界内外一切有情和无情之物，都是由因缘所生，所以具有无常的性质。第二，详细阐述痛苦的性质，分为三部分：立宗、略说、正说。第一部分是“现在”等一句。第二部分是“痛苦之主”等两句，容易理解。第三部分正说分为四部分：衰老、疾病、死亡、出生。其中，出生的痛苦将在下文阐述。第一部分是衰老：“衰老”等。9 衰老和死亡是出生的结果，出生等四者，后者比前者痛苦更明显。由于害怕衰老的痛苦，所以认为应该阻止出生的原因，因此因果颠倒地进行了解释。也就是说，年轻时在无休止的轮回活动中度过一生，然后衰老。萨ra哈说：“唉！美丽的脸庞，用手捧满了水，就像水滴一样，没有感觉到衰老。”即使年轻时有痛苦，但年老时会有更加严重的痛苦，就像这样：衰老的特征是头发变白，血肉减少，皱纹增多。年轻时令人愉快的事物，现在别人也不愿意看到。火的热量减弱，口鼻流出液体，无法清理。身体的元素衰退，四肢颤抖。即使心里想，身体也没有力量，无法移动。所有的孩子都想：这个人死了该多好啊！别人怎么劝说也不听，自己也失去了控制。有些坏心肠的人会说：这个老家伙死得太慢了，用语言折磨他。有些没有同情心的人会拿着棍子殴打他。看到和听到这些，虽然想尽快死去，但在时机未到时也无法死去，等等，有无尽的痛苦。第二，疾病的痛苦：“疾病”等。6 不仅如此，生病的人也会遭受这样的痛苦：身体的四大元素不平衡，导致紊乱。各种疾病的根源是风、胆、痰三者混合，严重折磨身体。即使看到食物和享受，心里也没有享受的欲望。身体失去力量，无法从床上起身。美丽的容颜消失，变得苍白和憔悴。
English
Secondly, as stated above, therefore, all sentient and insentient things in the world, both internal and external, are produced by causes and conditions, and therefore have the characteristic of impermanence. Secondly, to explain the nature of suffering in detail, there are three parts: the proposition, the summary, and the actual explanation. The first part is "Now" and so on, one sentence. The second part is "The main suffering" and so on, two lines, easy to understand. The third part, the actual explanation, is divided into four parts: aging, sickness, death, and birth. Among them, the suffering of birth will be explained below. The first part is aging: "Aging" and so on.9 Aging and death are the result of birth, and among the four, birth and so on, the latter is more obviously painful than the former. Because of the fear of the suffering of aging, it is thought that the cause of birth should be prevented, so the cause and effect are explained in reverse. That is to say, in youth, one spends one's life in endless activities of samsara, and then ages. Saraha said: "Alas! A beautiful face, holding water in cupped hands, like a leaking drop, one does not feel the decay." Even if there is suffering in youth, there will be even more suffering in old age, like this: the characteristics of aging are that the hair turns white, the flesh and blood decrease, and wrinkles increase. Things that were pleasant in youth, others are now unwilling to see. The heat of fire weakens, and liquid drips from the mouth and nose, making it impossible to clean. The elements of the body decline, and the limbs tremble. Even if the mind thinks, the body has no strength and cannot move. All the children think: How good it would be if this person died! No matter how others persuade, they do not listen, and they also lose control of themselves. Some bad-hearted people will say: This old fellow is dying too slowly, and they torment him with words. Some heartless people will take sticks and beat him. Seeing and hearing these things, although one wants to die quickly, one cannot die until the time has come, and so on, there are endless sufferings. Secondly, the suffering of sickness: "Sickness" and so on.6 Not only that, but sick people also suffer in this way: the four great elements of the body are unbalanced, causing disorder. The root of all diseases is the mixture of wind, bile, and phlegm, which severely torments the body. Even if one sees food and enjoyment, one has no desire to enjoy it in one's heart. The body loses strength and cannot get out of bed. The beautiful complexion disappears, becoming pale and emaciated.
Chinese
像我这样的等等，是不可思议的。第三，临终的痛苦有六种：亲友聚集却无法听闻、观看和思考；中阴的景象显现；那时没有救护；阎罗卒的押解；阎罗王显示罪业的强大；阎罗王押解到地狱。第一是：死亡等等。4 死亡也是如此痛苦，亲友们围绕着哭喊，但由于官能停止，要害被切断，记忆丧失，所以无法体验到听闻、观看和思考。要害被切断的感受，就像被武器砍伤一样，只能自己独自承受。第二是：友善等等。2 那时，各种错觉和中阴的景象首先显现，以前为了友善和不友善所做的贪嗔之业，像梦境一样显现，令人痛苦。第三是：阎罗等等。6 当被极其恐怖的阎罗卒包围时，恐惧的表情显露，惊慌失措地四处张望，却看不到任何救护者。那时，唯一能成为救护的善业，也看到自己没有修积。极其恐惧，各种方面都心灰意冷，沮丧至极。自己死后将去哪里，毫无头绪，中阴的预兆首先出现。之后，在中阴中也感到像要坠入悬崖一样，等等，无法想象的恐惧和痛苦。经中说：虽然没有“中阴”这个词，但本文这样说，可能是考虑到从临终中阴之后还会出现两个中阴，所以这样阐述，需要考察。第四是：之后等等。5 之后，阎罗卒用绳索捆绑着押解，到了阎罗法王的面前。那时，今生所做的善与不善之业，与自己一同出生的神记录善业的数量，一同出生的鬼陈述所做不善业的数量。这两个神鬼不是别人，据说是自己的智慧和自我执着的显现。这些在《吉祥施经》和《八千颂经》中有少量提及，详细的在其他地方。
English
Things like myself are inconceivable. Third, there are six sufferings of death: being unable to hear, see, or think when surrounded by relatives and friends; the appearance of Bardo visions; having no refuge at that time; being led by the messengers of Yama; the King of Yama showing the power of sins; and Yama leading to hell. The first is: Death, etc. 4 Death is also painful in this way. Although relatives and friends surround and wail, the senses cease, the vital points are cut off, and memory is lost, so there is no experience of hearing, seeing, or thinking. The suffering of having the vital points cut off, like being cut by weapons, is experienced alone. The second is: Friendship, etc. 2 At that time, various illusions and Bardo visions first appear. The karmas of attachment and aversion done for the sake of friendship and unfriendliness appear like a dream, causing suffering. The third is: Yama, etc. 6 When surrounded by extremely terrifying messengers of Yama, fearful expressions appear, and one looks around in panic, but sees no protectors. At that time, seeing that the only refuge, virtue, has not been accumulated, one becomes extremely frightened, disheartened in every way, and utterly despondent. One has no idea where one will go after death, and the omens of the Bardo appear first. Then, in the Bardo, one feels as if one is falling into a cliff, and so on, unimaginable fear and suffering. The sutra says: Although the word "Bardo" is not there, it is said in this text that two later Bardos may appear after the Bardo of death, so it is explained in this way, which needs to be examined. The fourth is: Then, etc. 5 Then, the messengers of Yama bind and lead one with ropes, and one goes before Yama, the King of Dharma. At that time, the good and bad deeds done in this life are recorded by the god born with oneself, who counts the number of good deeds, and the demon born with oneself, who recounts the number of bad deeds done. These two gods and demons are not others, but are said to be the appearance of one's own wisdom and self-grasping. These are mentioned in the "Glorious Giving Sutra" and the "Eight Thousand Verse Sutra," and in detail elsewhere.
Chinese
因为业的生起在此处篇幅巨大，所以没有写很多出处。第五是，如果等等。如果做了很多不善业，因为那不善业的势力非常强大，看到恶报是堕入恶趣，阎罗法王这样说道：你这人，以前以善业获得人身的时候，让获得人身变得没有意义，该断除的罪业没有断除，该修的善业没有修，可悲啊！要感受这样难以忍受的痛苦啊！自己造的业成熟在自己身上，这是因果的规律，所以我对你也无济于事，没有办法啊。第六是，之后狱卒等等。之后许多狱卒，那些凶恶残暴极其可怕的狱卒们，发出殴打、杀害和脚踢的声音，或者发出极其强烈的怒吼声，恐吓而又无情地说，你没有修行佛法，这是你造恶业的报应。用各种兵器殴打折磨，带到充满燃烧火焰的地狱之处。在《百业经》中，佛陀说：众生的苦乐，都是业。业也是多种多样的，因此造就了这千差万别的世界。众生在各种各样的状态中流转和进入。业的网是巨大的。第四，出生的痛苦有三种，即立誓、正文和总结。第一，现在要讲述出生的痛苦。第二，真正讲述分为六个方面：地狱、饿鬼、畜生、人、非天和天界出生的痛苦。第一方面又分为六个部分：看到地狱后对业的后悔，身体的尺寸，痛苦的差别，痛苦的程度，寿命的长短，以及顺便指出避免过失。第一，那些要堕入地狱的众生，死后堕入地狱，看到可怕的地狱狱卒和难以忍受的巨大地狱火，非常害怕和惊恐，口中发出巨大的哭喊声，或者责备自己，或者谴责自己，回忆起以前所造的罪业，虽然非常后悔，但为时已晚，没有任何用处。如《入行论》中说：当有自主能力且安住于贤善时，若那时不守护自己，则将堕入悬崖。
English
Because the arising of karma is extensive here, many sources are not written. Fifth is, if etc. If many non-virtuous actions have been done, because the power of that is very strong, seeing that the evil result is to be born in the lower realms, the Dharma King Yama says this: You person, when you previously obtained a human body through virtuous actions, you made obtaining a human body meaningless, you did not abandon the sins that should have been abandoned, you did not cultivate the virtues that should have been cultivated, alas! You must experience such unbearable suffering! The karma you have created ripens on yourself, this is the law of cause and effect, so I cannot help you at all, there is no way. Sixth is, then the hell guards etc. Then many hell guards, those fierce, cruel, and extremely terrifying hell guards, make sounds of beating, killing, and kicking, or make extremely loud roars, threatening and mercilessly saying, you did not practice the Dharma, this is the retribution for your evil deeds. While beating and torturing with various weapons, they take you to the hellish place filled with burning flames. In the Hundred Karmas Sutra, the Buddha said: The happiness and suffering of beings are all due to karma. Karma is also diverse, thus creating this diverse world. Beings wander and enter into various states. The net of karma is vast. Fourth, the suffering of birth has three aspects: the vow, the actual explanation, and the conclusion. First, now I will explain the suffering of birth. Second, the actual explanation is divided into six aspects: the suffering of birth in hell, as a hungry ghost, as an animal, as a human, as an asura, and in the heavenly realms. The first aspect is further divided into six parts: regretting karma after seeing hell, the size of the body, the differences in suffering, the degree of suffering, the length of life, and incidentally pointing out the avoidance of faults. First, those beings who are destined to be born in hell, after death, are born in hell, seeing the terrifying hell guards and the unbearable great hellfire, they are very frightened and terrified, and they utter loud cries from their mouths, or blame themselves, or condemn themselves, recalling the sins they committed in the past, although they regret it very much, it is too late and there is no use. As it says in the Bodhicharyavatara: When there is autonomy and one abides in virtue, if one does not protect oneself at that time, one will fall into a precipice.