English
Even when seeing food and drink from afar, upon approaching, one sees pus, blood, vomit, and other things transformed into something impure. Some with inner obscurations, even when eating, feel as if a fire is burning inside, turning into boiling alkaline water, causing suffering as their internal organs are scorched. The differences in suffering and the duration of life for these pretas should be understood elsewhere. It is said that this preta realm is easier to understand than hell and the animal realm, thus easier to liberate from. Third, animals: Animals, etc. Being born into the animal realm, although lacking the suffering of the two lower realms, all creatures, large and small, devour each other. Domestic animals have no freedom, being exploited and used by their owners, subjected to beatings and ultimately slaughtered. Wild animals are hunted and killed by hunters. Primarily due to ignorance and delusion, they do not know what to accept or reject, thus suffering greatly. Fourth, explaining the suffering of humans, there are four: being in the womb, at the time of birth, growing up, and the basis of happiness turning into the basis of suffering. The first is: Even if born as a human, etc. Even if born as a human in the higher realms, there is suffering. First, when in the womb, when the mother is full, it feels like being squeezed between rocks; when hungry, it feels like being thrown off a cliff. When the mother acts violently, it feels like being pounded in a mortar. The second is: When born and being wiped with rough cloth, it feels as painful as being skinned and dragged against a wall. When wrapped in cloth and kept warm, sometimes there are heat rashes or prickly heat. Being constricted by clothes, suffering from heat and cold, hunger and thirst, being immersed in excrement and urine, and whatever happens, such as pain in the limbs, there is no way to express it, thus suffering. The third is: Growing up, one toils hard for livelihood, such as farming, and becomes impoverished due to aging. Separated from relatives and friends, sometimes invaded by enemies, and burdened with debt. Moreover, enduring hunger, thirst, heat, and cold, one goes begging everywhere, suffering greatly. The poor suffer because there is no way to find resources, while the wealthy suffer from maintaining their livelihood and protecting their property. Furthermore, plowing fields, doing business, and other activities involving the effort of the three doors (body, speech, and mind) cause suffering.
Chinese
诸如此类的痛苦是不可思议的。第四，人的痛苦之根源，大多是衣食二事。为了这些，辛勤努力所获得的，被认为是此世安乐之源的享受，也大多因贪执等的影响，在来世成为购买三恶道痛苦之因。如云： 犹如被鱼钩所钩住的鱼， 走向死亡的控制。 同样，被贪欲所控制的人们， 走向饿鬼的控制。 又如，因贪执财物等而积累无间罪业的也有。从中说： 于无间地狱中出生的人们， 被对财物的贪欲所焚烧。 若不去除贪欲， 解脱涅槃则遥遥无期。 世间的安乐之显现，仅仅是痛苦的伪装。四百颂中说： 在金器中呕吐时， 谁会感到高兴呢？ 因此，这痛苦的伪装， 被认为是快乐。 世间的享受财富的安乐之表象，被衰败的痛苦所覆盖和伴随的例子，就像吉祥天女和黑耳女或吉祥一样。 以前，一个富户的门口来了一个美丽的女子，主人问她是谁。她说她是吉祥天女，无论住在谁的家里，都会有七宝等财富，非常富足。那人很高兴，请她进屋供养和尊敬。又在门口来了一个丑陋的女子，像之前一样询问。她说：“我是黑耳女。”问她为什么这么叫，她说：“无论我住在谁的家里，所有的财富都会衰败和丧失，因为是不吉祥的缘故。”主人说：“那么走吧。”她说：“如果我的姐姐在这个家里，我也要住在这里。”那人害怕了，问家里的天女，确实如此，她说：“我住在这里，她也总是紧随其后，必须一起住。如果驱逐我，也一起驱逐吧。”因此，主人害怕财富衰败的过失，就把她们两个都驱逐了。后来，她们两个去了一个愚蠢的乞丐的门口，像之前一样说了。那人被欲望迷惑，把她们两个都留在了家里，结果遭受了财富衰败的痛苦。
English
In this way, there are countless sufferings. Fourth, the root of human suffering is mostly the two things of food and clothing. For the sake of these, the enjoyments that are achieved through hard work and are considered to be the source of happiness in this world, mostly due to the influence of attachment and so on, become the cause of purchasing the suffering of the three lower realms in the future. As it is said: Just as a fish caught by a hook, goes under the power of death. Likewise, people caught by craving, go under the power of the preta. Also, there are those who accumulate the karma of uninterrupted suffering due to attachment to wealth and so on. From that, it says: Those born in the Avici hell, are burned by desire for wealth. If desire is not abandoned, Nirvana is far away. The appearance of happiness in the world is merely a disguise for suffering. In the Four Hundred Verses, it says: When vomiting into a golden vessel, who would be happy? Therefore, this disguise of suffering, is thought to be happiness. The example of the appearance of happiness in the world's enjoyment of wealth, which is covered and accompanied by the suffering of decline, is like the goddess of fortune and the black-eared woman, or like auspiciousness. In the past, a beautiful woman came to the door of a rich man's house. The householder asked who she was. She said that she was the goddess of fortune, and whoever's house she lived in would have an abundance of wealth, such as the seven precious things. The man was very happy and invited her inside to make offerings and show respect. Then an ugly woman came to the door, and he asked her as before. She said, "I am the black-eared woman." When asked why she was called that, she said, "No matter whose house I live in, all wealth will decline and be lost, because it is inauspicious." The master said, "Then go." She said, "If my sister is in this house, I will also stay here." The man was afraid and asked the goddess of the house, and it was true. She said, "If I stay here, she always follows behind me, so we must stay together. If you drive me away, drive her away too." Therefore, the householder, fearing the fault of the decline of wealth, drove them both away. Then the two of them went to the door of a foolish beggar and spoke as before. The beggar, deluded by desire, kept them both in the house, and as a result, he suffered the misery of the decline of wealth.
Chinese
也是如此，智者不贪求天人的荣华，虽然最初只有吉祥的安乐，但与此无法分离的是不吉祥，衰老、死亡等都有，因此舍弃一切，唯一追求吉祥的涅槃。愚昧者则与此相反。第五种是阿修罗：阿修罗等。2 这在以前，最初在须弥山顶上是天王“朵玛”，被遍入天的欺骗手段所骗，堕入须弥山内部。因为处所、身体、受用等低下，加上否定词，所以是“非天”（阿修罗），虽然生在那里，却憎恨天人的荣华，心中只有傲慢和嫉妒，总是因愤怒、凶暴和粗暴而心烦意乱，像罗刹一样，总是因与天人争斗而心神不宁，遭受杀害和伤害等痛苦。虽然有智慧，但因为异熟的障碍很大，据说在此处也看不到真谛。第六种是天人的痛苦：天人等。2 暂时投生为高高在上、快乐的天人，但在六欲天中，因贪欲而沉醉，因懈怠而散乱，时光流逝。临死时，看到将要投生的地方，感受堕落的痛苦，这痛苦要经历天人的七天。争斗和内心的痛苦很多，临近死亡时，就像人们出现死亡的预兆一样，身体的光泽消失，无法安坐在座位上，花鬘凋谢，衣服沾染污垢，身体出现灰尘，这五种死亡的预兆出现，带来痛苦。而且，回忆起以前在劫中享受的安乐，却无法停留，感受死亡的痛苦。看到来世的投生之处而感到恐惧，感受堕落的痛苦，这就像无间地狱的痛苦一样，在《念住经》中说过。以前，三十三天的一个天子寿命将尽，看到自己将要投生为家畜猪，于是向世尊请教。世尊开示要断除杀生，结果他又投生到了更高的天界。在更高的两层天界中，虽然没有显现出死亡和堕落的痛苦，但就像业力耗尽，伸缩手臂般醒来一样，堕落到下界后，仍然有结生的痛苦。因为无常遍及痛苦，所以主要是行蕴所导致的痛苦
English
Likewise, the wise do not desire the glory of gods and humans, because although there is initially only the happiness of auspiciousness, inseparably connected to it are inauspiciousness, old age, death, and so on. Therefore, they abandon everything and desire only the auspiciousness of nirvana. The ignorant are the opposite of this. Fifth, the Asura: Asuras, etc. 2 In the past, initially on top of Mount Meru was the king of the gods, "Torma," who was deceived by the trickery of Vishnu and fell into the interior of Mount Meru. Because their place, body, and enjoyment are inferior, with the addition of a negative particle, they are "non-gods" (Asuras). Although born there, they hate the glory of the gods, and their minds are disturbed only by pride and jealousy. They are always agitated by anger, ferocity, and harshness, resembling rakshasas, and are always disturbed by fighting with the gods, suffering from being killed and wounded. Although they have wisdom, because the obscuration of karmic ripening is great, it is said that they cannot see the truth in this realm. Sixth, the suffering of the gods: Gods, etc. 2 For a while, one is born as a high and happy god, but in the six desire realms, one is intoxicated by desire and distracted by laziness, and time passes. At the time of death and transference, seeing where one will be born, one experiences the suffering of falling, which is experienced for seven days of the gods. There is much fighting and mental suffering, and as death approaches, just as signs of death appear to humans, the radiance of the body fades, one cannot sit still on the seat, the flower garlands wither, the clothes become stained, and dust appears on the body. These five signs of death appear, bringing suffering. Moreover, remembering the happiness enjoyed in previous kalpas, one cannot stay and experiences the suffering of transference. Seeing the place of future birth and being frightened, one experiences the suffering of falling, which is like the suffering of Avici hell, as stated in the Sutra on the Establishment of Mindfulness. Previously, a son of the Thirty-Three Gods saw that his life was ending and that he would be born as a domestic pig, so he asked the Bhagavan. The Bhagavan taught him to abandon killing, and as a result, he was born in a higher realm of the gods. In the two higher realms, although the suffering of death and falling is not manifest, just as when karma is exhausted, one wakes up by stretching and contracting one's arms, after falling to the lower realm, there is still the suffering of rebirth. Because impermanence pervades suffering, it is mainly the suffering caused by the aggregates.
Chinese
痛苦啊！第三，总结并指出要害，如是等等。3 如此，三界轮回中出生的过患，就是简述无常、广说痛苦这两者。详细的，应当在《念住经》等中查看。念住经中说：众生心识愚昧，不从轮回中生厌离心。又，圣天说：痛苦之海没有边际，无论如何也不可能存在，愚童你沉溺于此，如果说有恐惧，那是不可能的。这样说来，因为恐惧而生起厌离心是必要的。了解无常和痛苦，这虽然是小乘和大乘共通的，但特别是作为大乘道的先导时，如果知道生命无常，就会对今生感到厌倦，不会浪费时间在修行上。如果知道轮回是痛苦，就不会为了自己而希求轮回。对轮回的众生生起无偏的慈悲心，从而承担起利益他人的重任。发起殊胜的菩提心，因此有不堕入小乘的必要。因为方便大悲和智慧不执着于两边，是大乘的特点。集经中说：没有方便，仅有智慧，会堕入声闻。圣龙树说：不顾自己的利益，对于利益他人感到欢喜，这是功德的来源，是大乘。之前根本科判的第二部分是：解释产生果实痛苦的因，集谛的真理，分为二：确认集谛，以及确认它的教导。第一部分有四：无常和痛苦使身体痛苦，但根本是心；因为不了解心性，所以迷惑，显现为能取和所取；因为贪执身体和受用，所以产生烦恼；以及显示五毒、善恶之业的果实是痛苦。第一部分是：无常等等。4 如前所说的无常痛苦，漫长而难以忍受，从无始以来到现在，孩子们不断地遭受痛苦，而且在没有证悟四圣谛的圣道之前，还会一直遭受痛苦，因此要努力修行，断除集谛。《宝性论》中说：圣者们断除了死亡、疾病和衰老的痛苦之根源。