Chinese
第四，天人的痛苦是：即使在天界，那些大乐的，死亡和转移的痛苦也更加巨大。因此，有德行的人们想到这些，不会为了终将耗尽的天界而贪恋。如是说。即使在天界，也就是欲界天，虽然有享用圆满欲妙之乐，但他们的死亡和转移时的痛苦比快乐更大。如是说：唉呀，各种各样的车乘园林！唉呀，水池缓缓流淌！唉呀，痛苦的有情天人！发出悲鸣坠落于大地。如是说。因此，有德行的人，也就是有觉悟的人，不会贪恋天界的快乐，因为快乐终将耗尽，没有意义。如果天人是化生，没有被刺穿的痛苦，为什么他们死亡时会有痛苦呢？为了说明即使没有身体的痛苦，当被死亡的预兆抓住时，心灵的痛苦也非常巨大。身体的颜色变得不悦意，不喜好自己的座位，花鬘凋谢，衣服沾染污垢，身体上出现以前没有的灰尘。这被称为五种预示天界死亡转移的征兆。这些发生在居住在天界的天人身上，就像预示着地上的人们将要死亡的征兆一样。如是说。当诸天众将要死亡时，身体美丽的颜色衰退变得不悦意，不喜好坐在自己的座位上，装饰的花鬘凋谢，衣服沾染污垢，身体上出现以前没有的灰尘，这五种征兆，当看到这些时，天人们会生起不悦意的心情，这是预示天界天人死亡转移的预兆或征象。例如，就像预示着地上的人们将要死亡的征兆，如鼻梁塌陷，出现尸臭等一样。不仅会经历死亡转移的痛苦，而且为了说明死后还会感受恶趣的痛苦。天人的毁灭
English
Fourth, the suffering of the gods is: Even in the heavenly realms, the suffering of death and transference is greater than those great pleasures. Therefore, virtuous people, thinking of these, do not crave for the heavenly realms that will eventually be exhausted. It is said. Even in the heavenly realms, that is, the desire realm, although there is great happiness in enjoying the perfection of desirable objects, the suffering of their death and transference is greater than that happiness. As it is said: Alas, various chariots and gardens! Alas, ponds flowing gently! Alas, suffering sentient beings, gods! Uttering cries of sorrow, they fall to the earth. It is said. Therefore, virtuous people, that is, those with realization, do not crave for the happiness of the heavenly realms, because that happiness will eventually be exhausted and is meaningless. If the gods are born miraculously and do not have the suffering of being pierced, why do they have suffering at the time of death? To explain that even without physical suffering, when seized by the omens of death, the mental suffering is extremely great. The color of the body becomes unpleasant, one dislikes one's seat, the flower garlands wither, the clothes become stained, and dust appears on the body that was not there before. These are called the five omens that foreshadow the death and transference of the heavenly realms. These occur to the gods residing in the heavenly realms, just like the omens that foreshadow the death of people on earth. It is said. When the gods are about to die, the beautiful color of the body fades and becomes unpleasant, one dislikes sitting on one's seat, the flower garlands of ornaments wither, the clothes become stained, and dust appears on the body that was not there before. These five omens, when seen, cause the gods to feel unpleasant, and these are the omens or signs that foreshadow the death and transference of the gods of the heavenly realms. For example, just like the omens that foreshadow the death of people on earth, such as the collapse of the nose bridge and the appearance of the smell of corpses, and so on. Not only will they experience the suffering of death and transference, but also to explain that after death they will also experience the suffering of the lower realms. The destruction of the gods
Chinese
从天界死亡转移时，如果没有任何善行的剩余，那么就会不由自主地转生为旁生、饿鬼和地狱中的任何一种。如是说。从天界死亡转移的众生，如果没有任何能够转生到天界的善行剩余，那么就会不由自主地从天界堕落到旁生、饿鬼和地狱等任何一处，感受痛苦。第五是阿修罗的痛苦：阿修罗虽然也具有天神的，因嫉妒天神的荣耀而内心痛苦。他们虽然具有智慧，却因行道的障碍而无法见到真谛。如是说。阿修罗因为傲慢心强，自然地，因为嫉妒从傲慢中产生的天神的荣耀，所以产生难以忍受的内心痛苦。因为嫉妒会使内心非常痛苦。此外，当与天神作战时，还有身体被切割和撕裂等痛苦。他们虽然具有辨别善恶的智慧，却无法见到真谛，因为他们具有行道的障碍，即异熟果的障碍。在《释论》中说：阿修罗由不善所牵引，由善所圆满。但由于他们是天道的众生，因此圣者无著说是由牵引的善所牵引。第三，总结要义：如是宣说轮回的过患后，为了生起对它的厌恶感：轮回就是如此，因此天人与地狱、饿鬼、旁生等一切众生，转生并非是好事，转生是诸多损害的容器，请知晓。如是说。因为轮回具有如上所说的过患，因此转生为天人等众生并非是好事，转生是近亲的损害等诸多损害的容器或所依，请知晓。 思维涅槃的利益而进入道。 第三，思维涅槃的功德而修道，分为二：第一，就共同乘而言，又分为二：第一，显示利益的涅槃是可以获得的：如是世间
English
When dying and transmigrating from the heavens, if there is no remainder of virtuous deeds, then one will involuntarily be reborn as any of the animals, pretas, and hell-beings. Thus it is said. Those who die and transmigrate from the heavens, if there is no remainder of virtuous deeds that would cause them to be reborn in the heavens, then they will involuntarily fall from the heavens to any of the animals, pretas, and hells, and experience suffering. Fifth is the suffering of the asuras: Even among the asuras, because of their inherent jealousy of the glory of the gods, they have great mental suffering. Although they possess intelligence, they do not see the truth because of the obscurations of their realm. Thus it is said. The asuras, because of their great pride, naturally, because of their jealousy of the glory of the gods arising from pride, have great mental suffering caused by intolerance. Because jealousy causes the mind to be greatly tormented. Furthermore, when fighting with the gods, there is suffering such as the cutting and tearing of bodies. Although they possess the intelligence to discriminate between virtue and non-virtue, they do not see the truth, because they have the obscurations of their realm, that is, the obscurations of karmic ripening. In the commentary, it is said: The asuras are propelled by non-virtue and perfected by virtue. But since they are beings of the god realm, the noble Asanga said that they are propelled by the virtue that propels. Third, summarizing the meaning: Having explained the faults of samsara in this way, in order to cultivate a sense of aversion to it: Samsara is like this, therefore, birth among gods and humans, and in hells, pretas, and animals, is not good. Birth is a vessel of many harms, please know. Thus it is said. Because samsara has such faults as described above, therefore, birth among gods and humans and so on is not good. Birth is a vessel or basis for many harms, such as the harm of relatives, please know. Engaging in the Path by Contemplating the Benefits of Nirvana. Third, cultivating the path by contemplating the qualities of nirvana, there are two aspects. First, concerning the common vehicle, there are also two aspects. First, showing that the nirvana of benefit is to be attained: Thus, the world
Tibetan
་མངོན་པར་མི་དགའ་བའི་བློ་བསྐྱེད་ནས་མྱང་འདས་བསྒྲུབ་པའི་ཕྱིར། མགོའམ་གོས་ལ་གློ་བུར་མེ་ཤོར་ན། །དེ་དག་ཕྱིར་བཟློག་བགྱི་བ་བཏང་ནས་ཀྱང་། །ཡང་སྲིད་མེད་པར་བགྱི་སླད་འབད་འཚལ་ཏེ། །དེ་བས་ཆེས་མཆོག་དགོས་པ་གཞན་མ་མཆིས། །ཞེས་གསུངས་ཏེ། རང་གི་མགོའམ་གོས་ལ་གློ་བུར་དུ་མེ་ཤོར་ན། ལུས་སྲོག་འཇོམས་པས་མྱུར་དུ་བཟློག་པར་བྱ་བ་ཡིན་མོད། འཁོར་བའི་ཉེས་དམིགས་ཤེས་པའི་མཁས་པས་ནི། དེ་དག་ཕྱིར་བཟློག་བགྱི་བ་བཏང་ནས་ལུས་སྲོག་ལ་མི་ལྟ་བའི་བརྩོན་འགྲུས་ཀྱིས་ཡང་སྲིད་མེད་པར་བགྱི་བའི་སླད་དུ་འབད་འཚལ་ཏེ། ཡང་སྲིད་མེད་པ་དེ་བས་ཆེས་མཆོག་ཏུ་གྱུར་པའི་སྐྱེས་བུའི་དགོས་པ་གཞན་མ་མཆིས་པའི་ཕྱིར་རོ། །ཡང་སྲིད་མེད་པ་དེ་ཇི་ལྟར་ཐོབ་ཅེ་ན། བསླབ་པ་རིན་པོ་ཆེ་གསུམ་གྱིས་འཐོབ་བོ་ཞེས་བསྟན་པའི་ཕྱིར། ཚུལ་ཁྲིམས་དག་དང་ཤེས་རབ་བསམ་གཏན་གྱིས། །མྱ་ངན་འདས་ཞི་དུལ་བ་དྲི་མེད་པའི། །གོ་འཕང་མི་རྒ་མི་འཆི་ཟད་མི་འཚལ། །ས་ཆུ་མེ་རླུང་ཉི་ཟླ་བྲལ་ཐོབ་མཛོད། །ཅེས་གསུངས་ཏེ། ཚུལ་ཁྲིམས་དང་ཤེས་རབ་དང་བསམ་གཏན་ཏེ་སྔར་བཤད་པའི་བསླབ་པ་གསུམ་གྱིས་མྱ་ངན་ལས་འདས་པ་ཐོབ་པར་མཛོད་ཅིག་ཅེས་སྦྲེལ་ལོ། །མྱ་ངན་ལས་འདས་པ་ནི་གཉིས་ཏེ། ཕུང་པོ་ལྷག་མ་མེད་པ་དང་། ལྷག་མ་དང་བཅས་པའོ། །དེ་ལ་དང་པོ་ནི། ཟག་བཅས་ཀྱི་ཕུང་པོ་མ་ལུས་པ་འགགས་པའི་ཕྱིར་ཞི་བ། གཉིས་པ་ནི། དབང་པོ་དུལ་བ་གཉི་ག་ཡང་ཉོན་མོངས་པའི་རྙོག་པ་མེད་པས་དྲི་མ་མེད་པ་ན་ཚོད་འགྱུར་བ་མེད་པས་མི་རྒ་བ། སྲོག་འགྱུར་བ་མེད་པས་མི་འཆི་བ། ནམ་ཡང་ཟད་པ་མེད་པས་ཟད་མི་འཚལ་བའོ། །ཡང་ཕྱི་རོལ་པ་ཁ་ཅིག ཁ་བ་དུང་དང་རྒྱ་སྤོས་དང་། །བ་ཞོ་བ་མོ་མུ་ཏིག་མདོག། གདུགས་དཀར་བཟུང་བའི་དབྱིབས་འདྲ་བ། །ཐར་པ་ཡིན་པར་རྒྱལ་བས་བཤད། །ཅེས་སོགས་ཐར་པ་གཟུགས་ཅན་དུ་འདོད་པ་དག་ལས་ཁྱད་པར་དུ་བྱ་བའི་ཕྱིར། ས་ཆུ་མེ་རླུང་ཉི་ཟླ་བྲལ་ཐོབ་མཛོད། །ཅེས་གསུངས་སོ། ། གཉིས་པ་དེའི་རྒྱུ་ཚོགས་བསྒྲུབ་པར་གདམས་པ་ལ་བདུན་གྱི། དང་པོ་བྱང་ཆུབ་ཀྱི་ཡན་ལག་བདུན་ནི། ད་ནི་གང་མངོན་དུ་འགྱུར་ན། མྱ་ངན་ལས་འདས་པ་ཐོབ་པར་འགྱུར་བའི་ཆོས་དེ་བསྟན་པའི་ཕྱིར། དྲན་དང་ཆོས་རབ་འབྱེད་དང་བརྩོན་འགྲུས་དང་། །དགའ་དང་ཤིན་ཏུ་སྦྱངས་དང་ཏིང་འཛིན་དང་། །བཏང་སྙོམས་འདི་བདུན་བྱང་ཆུབ་ཡན་ལག་སྟེ། །མྱ་ངན་འདས་ཐོབ་བགྱིད་པའི་དགེ་ཚོགས་ལགས། །ཞེས་གསུངས་ཏེ། མཐོང་ལམ་གྱི་གནས་སྐབས་ཀྱི་བདེན་པའི་དམིགས་པ་མ་བ
Chinese
从生起不喜悦的心而为了成就涅槃。如果头或衣服上突然着火，将那些阻止之举放下之后，为了没有再次受生而应当努力。没有再次受生比这更殊胜的需求没有了。如是说。自己的头或衣服上突然着火，因为会毁灭身体和性命所以应当迅速阻止。了知轮回过患的智者，将那些阻止之举放下之后，以不顾身体性命的精进，为了没有再次受生而应当努力。没有再次受生比这更殊胜的士夫的需求没有的缘故。没有再次受生如何获得呢？以三学宝获得，为了显示这个道理。 以戒律清净和智慧禅定，寂灭涅槃调柔无垢的，位阶不老不死不穷尽，获得脱离地水火风日月。如是说。以戒律和智慧和禅定，即是之前所说的三学，以此获得涅槃，如是连接。涅槃有两种，有余涅槃和，无余涅槃。其中第一个是，有漏的蕴全部灭尽的缘故寂静。第二个是，根门调柔二者也都没有烦恼的垢染所以无垢，年龄不改变所以不老，寿命不改变所以不死，任何时候都不穷尽所以不穷尽。还有外道的一些人，雪山冰和海螺和古香，乳汁乳酪珍珠色，执持白伞的形状相似的，解脱是这样胜者所说。如是等等，为了从那些认为解脱是有色法的人中区分开来，获得脱离地水火风日月。如是说。 第二，劝诫成办那个的因缘，有七个。第一，菩提的七个支分是，现在什么显现呢？为了显示能够获得涅槃的法，忆念和择法和精进和，喜悦和极轻安和禅定和，舍弃这七个菩提的支分是，是获得涅槃的善资粮。如是说。见道的阶段的真谛的所缘没有
English
From generating a mind of non-delight, and in order to accomplish Nirvana. If the head or clothes suddenly catch fire, even after abandoning those acts of prevention, one should strive to be without rebirth. There is no need more supreme than being without rebirth. Thus it is said. If one's own head or clothes suddenly catch fire, one should quickly prevent it because it will destroy body and life. However, the wise who know the faults of samsara, after abandoning those acts of prevention, with diligence that does not regard body and life, should strive to be without rebirth. Because there is no need for a person more supreme than being without rebirth. How is it that being without rebirth is obtained? It is obtained through the three precious trainings, in order to show this reason. Through pure morality and wisdom and meditation, the peaceful, gentle, and stainless state of Nirvana, the stage of not aging, not dying, and not being exhausted, obtain separation from earth, water, fire, wind, sun, and moon. Thus it is said. Through morality and wisdom and meditation, that is, the three trainings previously mentioned, obtain Nirvana, thus connecting. Nirvana is of two types: Nirvana with remainder and Nirvana without remainder. Among these, the first is: because the contaminated aggregates are completely extinguished, it is peaceful. The second is: both the senses are subdued, and there is no stain of afflictions, so it is stainless; age does not change, so it does not age; life does not change, so it does not die; it is never exhausted, so it is not exhausted. Also, some of the outsiders, snow mountain ice and conch and guggul, milk, yogurt, pearl color, similar to the shape of holding a white umbrella, liberation is what the Victorious One said. Thus and so on, in order to distinguish from those who think that liberation is a colored form, obtain separation from earth, water, fire, wind, sun, and moon. Thus it is said. Second, advising to accomplish the causes and conditions for that, there are seven. First, the seven branches of enlightenment are: Now, what manifests? In order to show the Dharma that can obtain Nirvana, mindfulness and discrimination of Dharma and diligence and, joy and perfect pliancy and meditation and, equanimity, these seven branches of enlightenment are, the virtuous accumulations for obtaining Nirvana. Thus it is said. The object of truth in the stage of the path of seeing is not