Chinese
痛苦虽然短暂，难以忍受的漫长又何必说呢？而且，在《业分别》中说：轮回的痛苦是没有清凉的时候，就像火坑一样。因为恐惧和害怕，就像住在愤怒的野兽和野人之中一样。因为解脱的机会难得，就像国王的宝座一样。因为反复出现，就像海浪一样。因为摧毁善趣的生命，就像毒药哈拉哈拉一样。 第三，显示被欲望欺骗的例子是： 就像这样，所有有情众生，虽然有想要获得安乐、远离痛苦的想法，却明显地奔向痛苦的因果。就像飞蛾扑向灯火一样，被对欲望之境的贪恋所欺骗。同样，就像鹿、蜜蜂、鱼和大象，被声音、气味、味道和触觉所欺骗一样，众生被五种欲望之境所欺骗。永远没有安乐，看看那变成痛苦的境地。那也是因为对取舍无知的缘故，想要强行取得果实。如果不对因进行取舍，怎么可能分离或获得呢？就像这样，虽然想要获得安乐，却没有行持安乐之因的善业。虽然想要舍弃痛苦，却强烈地投入痛苦之因的恶业。痛苦之因主要在于行持五毒或三毒等烦恼，因此奔向和行持集谛的体性。虽然体验到作为其果的各种痛苦的体性，但仍然不知道害怕而接受，就像被判刑的盗贼，被砍断手后又去偷窃，从而受到砍头的刑罚一样。《入行论》中说：虽然有想要舍弃痛苦的心，却明显地奔向痛苦。虽然想要安乐，却因为愚痴，像敌人一样摧毁自己的安乐。 那么，如何摧毁呢？由于贪恋和执着五欲之境，烦恼的力量增长，从而陷入痛苦，就像飞蛾因为想要灯火的光芒而烧死，鹿因为听笛声而被杀，蜜蜂因为吸食蜂蜜的来源花朵而被粘住或闭口而死，渔夫用鱼钩上的食物的味道欺骗鱼而杀死它们，大象
English
Even though suffering is short, what need is there to mention the unbearable length? Moreover, in the "Distinction of Actions" it says: The suffering of samsara is like a pit of fire, without any time for coolness. Because of fear and dread, it is like dwelling among angry wild beasts and savages. Because the opportunity for liberation is rare, it is like the throne of a king. Because it arises again and again, it is like the waves of the ocean. Because it destroys the life of happy migrations, it is like the poison halahala. Third, showing the example of being deceived by desire: Like this, all sentient beings, although they have the thought of wanting to attain happiness and be free from suffering, manifestly run towards the cause and effect of suffering. Like moths to a flame, they are deceived by clinging to desirable objects. Similarly, just as deer, bees, fish, and elephants are deceived by sound, smell, taste, and touch, beings are deceived by the five desirable objects. Look at how there is never happiness, but only suffering. That is also because of ignorance of what to adopt and abandon, wanting to forcefully obtain the result. If one does not adopt and abandon the cause, how can one be separated from it or obtain it? Like this, although one wants to attain happiness, one does not practice virtue, which is the cause of happiness. Although one wants to abandon suffering, one strongly engages in non-virtue, which is the cause of suffering. The cause of suffering mainly lies in practicing the five poisons or the three poisons, thus running towards and practicing the nature of the origin. Although one experiences the nature of various sufferings as its result, one still does not know to be afraid and accepts it, like a thief who has been sentenced, who steals again after having his hand cut off, and thus receives the punishment of beheading. In the "Entering the Bodhisattva's Way of Life" it says: Although one has the mind to abandon suffering, one manifestly runs towards suffering. Although one wants happiness, because of delusion, one destroys one's own happiness like an enemy. How does one destroy it? Due to attachment and clinging to the five desirable objects, the power of the afflictions increases, thus falling into suffering, like moths that burn themselves because they want the light of the flame, deer that are killed because they listen to the sound of the flute, bees that are stuck or die with their mouths closed because they suck the nectar from flowers, fishermen who deceive fish with the taste of food on the hook and kill them, elephants that
Chinese
就像因为贪恋触感而跳入水中淹死一样。《道歌宝藏》中唱到：以有为的印记欺骗了一切众生。又说：可叹啊，愚昧的人们用箭来比喻，就像鱼、蝴蝶、大象和蜜蜂一样。在此应像看待野兽一样看待它们。从这五种对境中生起烦恼，并因此在轮回中无止境地漂泊，这被说成比毒药还要可怕。《劝友书》中说：对境和毒药相似，最初体验时是快乐的。对境和毒药相似，其异熟果粗猛，令人无法忍受。对境和毒药相似，以愚痴的黑暗使其变得浓厚。对境和毒药相似，难以逆转其力量且摇摆不定。对境和毒药，如果用智慧确定地观察，其过患是毒药容易，而对境的自性则令人难以忍受。毒药仅仅在一生中变成毒药。而对境在其他生世中也会变成毒药。毒药如果与毒药混合，就会完全平息。可以通过殊胜的密咒和解毒药来治疗。毒药如果被善巧地使用，会对人有益。而剧毒的对境则永远不会那样。第四，在六道中连续受苦的方式是：这些有情互相轮转，遭受痛苦。天和非天，地狱，饿鬼，人。旁生这六道就像水桶的提绳一样。一个接着一个地传递，痛苦没有尽头。正如《宝鬘论》中所说：在没有起始、没有中间、没有终结的三道中。轮回的轮转就像火把的轮子一样互相。有因的这个会变成轮回。第五，敌人并不确定的方式是：像这样在轮回中流转时。如果计算轮回的次数，每个众生。都带着朋友、敌人和中等人的重担。给予安乐、痛苦、利益和损害，数量无边。父亲变成母亲，母亲变成姐妹。那个人变成儿子，没有什么是确定的。朋友变成敌人也没有尽头。像这样在无始的轮回中，任何一个众生都曾经做过所有众生的父亲等等。而他们也做过他的父亲、母亲和朋友，数量无法衡量。正如《亲友书》中所说：因为贪执而遭受贫困和死亡，以及衰老等等。
English
It is like dying by entering the sea out of desire for tactile sensation. The Doha Treasury sings: "The seal of existence deceives all beings." It also says: "Alas, the deluded ones speak with arrows as similes, like fish, butterflies, elephants, and bees. Here, look at them as you would look at wild animals." From these five objects arise afflictions, and due to their power, wandering endlessly in samsara is said to be more frightening than poison. The Letter to a Student says: "Objects and poison are similar, pleasant only when first experienced. Objects and poison are similar, unbearable with the coarseness of their ripening. Objects and poison are similar, making one thick with the darkness of ignorance. Objects and poison are similar, difficult to reverse their power and wavering. Objects and poison, if examined with certainty by the mind, the fault is that poison is easy, but the nature of objects is unbearable. Poison only becomes poison in one lifetime. But objects become poison in other lifetimes as well. Poison, if mixed with poison, will be completely pacified. It can be cured by supreme secret mantras and antidotal medicines. Poison, if skillfully used, can benefit people. But the great poison of objects is never like that." Fourth, the way of continuous suffering in the six realms is: These beings revolve around each other, suffering. Gods and demigods, hells, hungry ghosts, humans. These six realms of animals are like the ropes of a water bucket. Passing from one to another, suffering is endless. As it is said in the Precious Garland: "In the three paths without beginning, without end, without middle. The wheel of samsara is like a wheel of fire, mutually. This with cause becomes samsara." Fifth, the way in which enemies are uncertain is: Like this, when wandering in samsara. If the number of lifetimes is counted, each sentient being. Carries the burden of friends, enemies, and neutrals. Giving happiness, suffering, benefit, and harm, the number is endless. The father becomes the mother, the mother becomes the sister. That one becomes the son, nothing is certain. Friends becoming enemies also has no end. Like this, in beginningless lifetimes, any one sentient being has been the father, etc., of all sentient beings. And they have also been his father, mother, and friends, the number of which cannot be measured. As it is said in the Friendly Letter: "Because of attachment, one suffers poverty and death, as well as old age, etc."
Tibetan
གས་སྡུག་བསྔལ་དུ་མ་ཡི། །འབྱུང་གནས་འཁོར་བ་ལ་ནི་སྐྱོ་མཛོད་ཅིང༌། །དེ་ཡི་ཉེས་པའི་ཤས་ཀྱང་མཁྱེན་པར་མཛོད། །ཕ་ནི་བུ་ཉིད་མ་ནི་ཆུང་མ་ཉིད། །སྐྱེ་བོ་དགྲར་གྱུར་པ་ཡང་བཤེས་ཉིད་དག །བཟློག་པ་ཉིད་དུ་མཆིས་པས་དེ་སླད་དུ། །འཁོར་བ་དག་ན་ངེས་པ་འགའ་མ་མཆིས། །ཞེས་སོ། ། དྲུག་པ་སྐྱེ་བ་གྲངས་མེད་པར་སྡུག་བསྔལ་བའི་ཚུལ་ནི། གཞན་ཡང༌། འདི་ལྟར་འཇིག་རྟེན་སྔ་ཕྱིའི་ལས་བསམས་ན། སྐྱོ་བ་བས་ཀྱང་ཤིན་ཏུ་སྐྱོ་བ་འཕེལ། །རང་ཉིད་གྲོག་སྦུར་གྱུར་པའི་ལུས་རྣམས་ཀུན། །གཅིག་ཏུ་བསྡོམས་ཏེ་ཕུང་པོར་བྱར་ཡོད་ན། །ལྷུན་པོ་རིན་ཆེན་བཞི་པས་ཆེས་མཐོ་ཞིང༌། །ངུས་པའི་མཆི་མ་རྒྱ་མཚོ་བཞི་བས་ལྷག ། སེམས་དམྱལ་ཡི་དགས་གྱུར་ཚེ་འཐུངས་གྱུར་པའི། །ཟངས་ཞུན་རྣག་ཁྲག་མི་གཙང་ཁུ་བ་རྣམས། །ཕྱོགས་མཐའ་གཏུགས་པའི་ཆུ་ཀླུང་ཆར་མི་ཕོད། །དེ་བཞིན་གཞན་རྣམས་དཔག་ཡས་ནམ་མཁའ་འདྲ། །འདོད་ཕྱིར་མགོ་དང་ཡན་ལག་བཅད་པའི་གྲངས། །འཇིག་རྟེན་རྡུལ་ཕྲན་སྙེད་ཀྱིས་ཆར་མི་ཕོད། །ཇི་སྐད་དུ། དྲན་པ་ཉེར་གཞག་ལས། དགེ་སློང་དག་སྲིད་པའི་ཁམས་ལ་སྐྱོ་བར་གྱིས་ཤིག །དེ་ཅིའི་ཕྱིར་ཞེ་ན། ཐོག་མ་མེད་པའི་འཁོར་བ་ན་འཁོར་བ་གང་གི་ཚེ། གྲོག་སྦུར་དུ་སྐྱེས་ཏེ་དོར་བའི་ལུས་ཀྱང་གཅིག་ཏུ་བསྡོམས་ཏེ་ཕུང་པོར་བྱས་ན་རིའི་རྒྱལ་པོ་རི་རབ་བས་ཀྱང་ཆེས་ཐོམ་ཞིང༌། ངུས་པའི་མཆི་མའང་རྒྱ་མཚོ་བཞིའི་ཆུ་ལས་ལྷག་གོ །དམྱལ་བ་དང་ཡི་དྭགས་སུ་གྱུར་པ་དེའི་ཚེ་ལན་གྲངས་མེད་དཔག་ཏུ་མེད་པ་ཞིག་འཐུངས་པའི་ཟངས་ཞུན་ཁོལ་མ་དང༌། ཁྲག་དང༌། ཆུ་སེར་དང༌། རྣག་དང༌། ངར་སྣབས་ཀྱང་འདི་ལྟར་གླིང་བཞིའི་ནང་ནས་རྒྱ་མཚོར་འབབ་པའི་ཆུ་ཀླུང་ཆེན་པོ་བཞི་བས་མང་ཞིང༌། འདོད་པ་དག་གི་ཕྱིར་མགོ་དང༌། མིག་དང༌། ཡན་ལག་དང༌། ཉིང་ལག་བཅད་པའང་གངྒཱའི་ཀླུང་གི་བྱེ་མ་སྙེད་ཀྱི་འཇིག་རྟེན་གྱི་ཁམས་ན། ས་དང༌། ཆུ་དང༌། མེ་དང༌། རླུང་གི་རྡུལ་ཤིན་ཏུ་ཕྲ་བ་སྙེད་ལས་འདས་པའི་གྲངས་དང་མཉམ་པར་གྱུར་ཏོ། །ཞེས་པ་དང༌། བཤེས་སྤྲིང་དུ། རེ་རེས་རྒྱ་མཚོ་བཞི་བས་ལྷག་པ་ཡི། །འོ་མ་འཐུངས་ཏེ་ད་དུང་སོ་སོ་ ཡི། །སྐྱེ་བོའི་རྗེས་སུ་འབྲངས་པའི་འཁོར་བ་པས། །དེ་བས་ཆེས་མང་སྙེད་ཅིག་བཏུང་འཚལ་ལོ། །རེ་རེའི་བདག་ཉིད་རུས་པའི་ཕུང་པོ་ནི། །ལྷུན་པོ་མཉམ་པ་སྙེད་ཅིག་འདས་གྱུར་ཏེ། །མ་ཡི་ཐུག་མཐའ་རྒྱ་ཤུག་ཚི་གུ་ཙམ། །རིལ་བུར་བགྲངས་ཀྱང་ས་ཡིས་ལྡང་མི་འགྱུར། །ཞེས་སོ། ། བདུན་པ་ཚངས་སོགས་བདེ
Chinese
啊，对于众多的痛苦之源——轮回，要感到厌倦啊！也要了解它的过患之处。父亲变成儿子，母亲变成妻子，仇人变成朋友，都是颠倒错乱的，因此，轮回之中没有什么是确定的。 第六，无数次转生受苦之理。 此外，这样思索世间前前后后的业，比厌倦还要更加厌倦。自己变成屎壳郎的身体，如果全部聚集起来堆成一堆，会比四宝须弥山还要高大，哭泣的泪水比四大海还要多。 心中变成地狱饿鬼时，所饮用的铜汁、脓血、不净之物，比流向四面八方的江河还要多。同样，其他的也像无垠的虚空一样。为了欲望而砍掉头和肢体的次数，比世间的微尘还要多。 如《念住经》中所说：“比丘们，要对有之界感到厌倦啊！为什么呢？因为在无始的轮回中，无论轮回于何时，变成屎壳郎而丢弃的身体，如果全部聚集起来堆成一堆，也会比山王须弥山还要高大，哭泣的泪水也比四大海的水还要多。变成地狱和饿鬼的那时，无数次饮用的铜汁沸腾物，以及血、脓水、脓和鼻涕，也比从四大洲流向大海的四大江河还要多。为了欲望而砍掉的头、眼睛、肢体和细小肢体，也和恒河沙数的世间中，地、水、火、风的极微尘的数量相等。” 又如《亲友书》中说：“各自喝过的奶水比四大海还要多，追随各自的众生轮回者，比那还要多得多。各自的骨头堆积起来，已经超过了须弥山，母亲的乳汁，如果做成圆球，即使用大地也无法容纳。” 第七，梵天等乐
English
Ah, be weary of samsara, the source of many sufferings! Also, understand its faults. Fathers become sons, mothers become wives, enemies become friends, all are reversed and confused, therefore, there is nothing certain in samsara. Sixth, the reason for suffering in countless rebirths. Furthermore, thinking about the karma of the world from beginning to end, it is even more weary than weariness. The bodies that one has become as dung beetles, if all gathered together and piled up, would be taller than the four-jeweled Mount Sumeru, and the tears of crying would be more than the four great oceans. When the mind becomes hell and hungry ghost, the molten copper, pus, blood, and impure substances that are drunk are more than the rivers flowing in all directions. Similarly, others are like the boundless sky. The number of times heads and limbs are cut off for the sake of desire is more than the dust of the world. As it is said in the Mindfulness Sutra: Monks, be weary of the realm of existence! Why? Because in the beginningless cycle of rebirth, whenever one is reborn as a dung beetle and discards the body, if all are gathered together and piled up, it would be taller than the king of mountains, Mount Sumeru, and the tears of crying would be more than the water of the four great oceans. At the time of becoming hell and hungry ghost, the molten copper boiling matter that has been drunk countless times, as well as blood, pus, pus, and snot, are also more than the four great rivers flowing from the four continents to the ocean. The heads, eyes, limbs, and small limbs that have been cut off for the sake of desire are also equal to the number of extremely fine dust of earth, water, fire, and wind in the worlds of the Ganges River sand. Furthermore, as it is said in the Letter to a Friend: The milk that each has drunk is more than the four great oceans, and those who follow each sentient being in samsara have drunk even more than that. The bones of each individual, when piled up, have already exceeded Mount Sumeru, and if the milk of mothers were made into balls, even the earth would not be able to contain them. Seventh, the happiness of Brahma, etc.