殊胜解说之甘露海 · 轮回痛苦

The great teacher Geshe Putowa[a][81] has said that this meditation upon impermanence is the head of dharma practice, whereas the [explanations given concerning] the Sanskrit title and the homage are not.[82] Just as he said, this meditation on impermanence is the beginning point for dharma practice. Even our teacher [i.e., Shakyamuni] lay down upon a bed beneath two sal trees[b] in Kushinagara, India during his final miraculous deed; and removing his upper garment, said, "O Bhikshus, to view the käya of the Tathägata is difficult to come by, SO look upon the Tathägata. O Bhikshus, remain silent for a while. Just like this, the nature of all compounded things is to disintegrate. These will be the last words the Tathägata speaks."

大善知识格西博多瓦〔页注a〕〔尾注81〕说，观修无常才是修法之首，而不是〔解释〕梵文题名与礼赞。〔尾注82〕如他所说，观修无常是修法的起点。甚至我们的导师〔释迦牟尼佛〕，最后示现神变事业时，在印度拘尸那揭罗的两株娑罗树〔页注b〕下卧床，除去上衣，说：“诸比丘，见如来身难得，故当瞻仰如来。诸比丘，暂且寂静。如是，一切有为法的本性，就是坏散。这将是如来最后所说之言。”

Thus, his final words were advice upon meditating on impermanence, and that was the last testament left for us to consider. The dharma king Tertön himself [i.e., Dudjom Lingpa] always emphasized impermanence while teaching, so for these reasons I have taken the time to explain this subject here in more detail.

因此，他最后的言语是观修无常的教诫，是留给我们思惟的最后遗训。法王伏藏师本人〔即敦珠林巴〕，说法时也总强调无常。因此，我在此花时间较详地解释这一主题。

In the chöd commentary [i.e., root terma verses], it states:

断法注释〔即根本伏藏偈〕说：

Without these key points then no matter what aspect of dharma is incorporated with effort and commitment, it will not be fully established and will end up like summer frost, mist on the mountains, or lightning flashing in the darkness.

若无这些关要，无论以努力与承诺投入哪方面佛法，都不能完全建立，最终如夏霜、山雾或暗夜电光。

Even the victors and their heirs of the three times initially relied upon this and then entered the path. From there, they arrived at the great citadel of liberation. If [we] do the same, there is no doubt we, too, will arrive there. Hence, it is necessary all. to consider that this transmission [on impermanence] is principal among

甚至三世诸佛与佛子，也是最初依此而入道，再到达解脱大城。若〔我们〕同样行持，毫无疑问，也会到达那里。因此，必须思惟，这一〔无常〕传承，是一切之首。

The universe and inhabitants without exception are by nature destructible. This life is impermanent like a flashing bolt of lightning. In an instant without ever pausing, one arrives in front of Yama, so abandon this negative mind that grasps to permanence as though it were poison

器情无余，本性皆可毁坏； 此生无常，如闪电划过。 刹那不停，便至死主面前； 故应如舍毒般，舍弃执常的恶心。

Thus, these are the verses that summarize this section.

以上偈颂总结本节。

3.2.1.1.2.2.3 Suffering of Samsära This has two parts: 1 All realms of samsara do not transcend the three types of suffering 2 Contemplating the individual suffering of the six classes

3.2.1.1.2.2.3 轮回之苦

分为两部分：

1. 轮回一切境界皆不超出三苦。
2. 思惟六道各别之苦。

[a] dge bshes pu to ba [b] shing sa' la

〔页注a〕dge bshes pu to ba：格西博多瓦。 返回引用处：1 2

〔页注b〕shing sa' la：娑罗树。 返回引用处：1 2

Third, the contemplation upon the suffering of saṃsāra is as follows:

第三，观修轮回之苦如下：

In this dungeon of unbearable misery, hopelessly pathetic, not a moment exists to experience happiness; further-increasing, limitless accumulations of karma continue to intensify. O Guru, grant liberation from this ocean of saṃsāra!

在难忍苦恼的牢狱中，绝望可怜，刹那也无安乐可受；无量业积不断增长、越发炽盛。上师，祈赐解脱于此轮回海！

Thus, as taught, in this domicile of cyclic existence, impelled by the power of karma, rebirth is on-going. Once one falls into the three lower realms, suffering is truly unbearable. Having entered the dungeon of intense misery so difficult to bear: if rebirth occurs in the hell realms, not a moment exists to experience any kind of well-being or happiness. The body and mind become hopelessly pathetic. No matter what realm rebirth occurs in, there is no chance for permanent happiness. Given that, previously, the accumulations of positive and negative karma have been limitless: without purification through an antidote, those potentials continue to intensify in the stream of mind. Along with that, fresh karma is being accumulated and added to this storehouse, further increasing it. Hence, it is challenging to break free from this ocean of saṃsāra. By precisely seeing these faults, one supplicates the guru, who is like a sea captain, to grant liberation.

如是所教，在此轮回住处，由业力推动，受生不断。一旦堕入三恶趣，痛苦实难忍受。进入极其难忍的苦恼牢狱，若生于地狱，便没有一刹那能体验任何安适或快乐，身心绝望可怜。无论生于何境，都没有恒久快乐的机会。以前所积善恶业无量，若不用对治净除，其潜能便在心相续中持续增强。与此同时，新业又不断积集、加入此储藏，使之更加增长。因此，很难脱离这轮回海。准确看见这些过患，便祈请如船长的上师，赐予解脱。

For this [topic], there are two: the way all realms of samsara do not transcend the three types of suffering and contemplating the individual suffering of the six classes.

此主题有二：轮回一切境界不超出三苦，以及思惟六道各别之苦。

3.2.1.1.2.2.3.1 All Realms of Samsara Do Not Transcend the Three Types of Suffering For the first, it states in the Treasury of Precious Qualities:[a]

3.2.1.1.2.2.3.1 轮回一切境界皆不超出三苦

第一，《功德宝藏》〔页注a〕说：

Whether higher or lower realms within the six classes, there is no domicile in samsara exempt from the suffering of suffering, the suffering of change, and pervasive compounded suffering.

六道之中，无论善趣恶趣，轮回无一住处，能免于苦苦、坏苦与周遍行苦。

So, it is. Wherever one is born, whether higher or lower realms, there will be the suffering of suffering, the suffering of change, and pervasive compounded suffering.[83] These three sufferings cannot be transcended. Among them, the first is the suffering of suffering as follows. When a feeling arises in the mind that will generate intense suffering within both mind and body, even an ordinary person

如是。无论生于善趣或恶趣，都有苦苦、坏苦与周遍行苦〔尾注83〕，无法超越三苦。其中第一，苦苦：当心中生起一种感受，使身心产生强烈痛苦，连凡夫也

[a] yon ten rinpoche'i dzöd (yon tan rin po che'i mdzod); Jigmed Lingpa

〔页注a〕yon ten rinpoche'i dzöd（yon tan rin po che'i mdzod）：吉美林巴著。 返回引用处：1 2

The sensation of suffering occurs when it arises, as well as while it endures.

苦受生起时是苦，持续时也是苦。

Thus, this reveals the suffering of suffering. Concerning this, the nature is solely that of suffering since that is the predominate experience from the time it begins, endures, and in the interim until the conclusion. Among the three aspects of suffering, this is the vilest since compared to the other two -the misery here is far worse. That is why this type of suffering received its name. For instance, that which is especially negative is referred to as "the worst of the worst". The term [i.e., suffering of suffering] is explained in a way easy to understand given that, before the initial suffering concludes, the subsequent suffering begins; and that then overcomes the first. Understand that this [term] is coined to indicate this intensity.

这揭示苦苦。从开始、持续、中间直到结束，主要体验唯是痛苦，所以其本性仅为苦。在三苦之中，这是最恶劣者，因为相比其他两种，此处苦恼更重，故得此名。例如，特别恶劣者，称为“恶中之恶”。〔苦苦〕一词，以易懂方式解释，是最初痛苦未尽，随后痛苦已起，进而压倒前苦。应知，此名用以表示其强烈。

Second, the suffering of change is as follows. At present, ordinary individuals do not see that the happiness derived through the pleasurable things that they are partaking of with mental attachment is a form of suffering. Instead, they assume that it is pleasurable [because it is temporary]. Nevertheless, that situation will inevitably become impermanent, as well as becoming the catalyst for suffering. Although it seems that enjoying pleasurable experiences with loved ones is a state of happiness, the time will come when one must separate from them; so that will turn into the cause for painful sorrow. The sutras tell us:

第二，坏苦。凡夫目前并未见到，心怀贪著而享用悦意事物所得的快乐，其实是一种苦；反而以为愉快〔因为它是暂时的〕。然而，此境必然无常，也必成为痛苦的催化因。虽然与所爱之人享受悦意经验，似乎是快乐，终有与他们分离之时，那就转为悲痛之因。经中告诉我们：

The sensation of happiness begins by being blissful; and while enduring, it continues to be so. When it changes, it then turns into sorrow.

乐受开始时安乐，持续时也如此；变化时，就转成忧苦。

Thus, it is as taught. The definition of [change] can thus be understood through this. The sensation of tainted happiness and the mind and its objective appearances that are concurrent with that are also in this category.

如是所教，由此可懂〔坏〕的定义。有漏乐受，以及与其相应的心与境相，也属此类。

For example, let's take the mind that experiences happiness on the level of the higher god realms and the appearances of the abundance of the gods and So forth. When happiness first occurs, although seemingly pleasurable, in truth the force of suffering is only temporarily arrested; so the pain of that experience is reduced, and the sensation of misery decreasing occurs. The discomfort then seems insignificant given that the shortcomings are temporarily not identified.

例如，高层天界中体验快乐的心，以及天人丰盛资具的显现等。快乐初起时，虽然看似悦意，实际上只是苦力暂被压制，因此经验中的疼痛减轻，出现苦恼减少的感受。由于暂时未认出过患，不适便显得微不足道。

For example, after walking a great distance and feeling exhausted, sitting down to relax brings pleasure to the mind in that moment. That experience occurs because the previous pain or exhaustion has come to an end and is now arising as pleasure. Although that is the case: by virtue of its nature, this is not true happiness. If one continues to sit down or stay in one place for too long, thenjust like before- some form of displeasure will arise from that. No matter what causes the discomfort, that sensation will indicate how suffering will increase.

例如，走很远而疲倦，坐下休息，那一刻心感愉悦。这是因为先前的痛与疲劳结束，现在显为快乐。然而，其本性并非真实快乐。若继续坐着或在一处停留过久，就如先前，再生某种不适。无论什么造成不适，这感受都显示痛苦如何增加。

If the nature of the sensation was really a state of happiness, then while walking, sitting, sleeping, eating, drinking, sunning, or relaxing in the shade-no matter how much time is spent on these activities-that would indicate the increase in the sensation of pleasure that was felt when they were begun. That, however, is not the case. If these activities occur for too long, then they will only generate their opposite. This is mentioned in the sutra Ananda Entering the Womb:

若感受的本性真是快乐，那么无论行走、坐卧、饮食、晒太阳或在荫凉处休息，进行多久，都应使开始时的乐受增长。但事实不是如此；这些活动持续太久，只会产生反面。《阿难入胎经》说：

O Gawo! Know that whether walking, sitting, standing, or sleeping-during all such activities- individual suffering will ensue. If a contemplative examines the nature of these individual activities, then by spending the entire day walking- rather than standing, sitting, or sleeping-then the activity of walking will turn into suffering. Just by walking, the individual sufferings of either being too extreme, harsh, unbearable, and unpleasant will all come to pass. Hence, walking cannot be recognized as a source for happiness.

阿难！应知，行、坐、立、卧，一切这样的活动，都将产生各别之苦。若观修者考察这些活动的本性，终日只行走，不站、坐、卧，那么行走就会转成痛苦。只行走，便会出现过度、猛烈、难忍、不悦等各别痛苦。因此，不能将行走认作快乐之源。

Thus, it is taught. The same teachings apply to the other three modes of conduct.[84]

如是所教。同样的教言，也适用于其他三种行为姿态。〔尾注84〕

O Gawo! Nevertheless, in order to bring an end to the continuity of suffering that occurs through these modes of conduct, there will be the recognition of happiness when the other, new forms of suffering emerge. Although this occurs, Gawo, know that is merely an aspect of suffering. If it ends, it is only suffering that is ending; and when it endures, the reaction of suffering itself will occur. When that ends, the reaction will also end.

阿难！然而，为终止这些行为方式造成的苦流，当其他新形式的痛苦出现时，便认作快乐。即便如此，阿难，应知它只是苦的一面。若它结束，只是苦结束；若它持续，便发生苦本身的反应。它结束时，反应也结束。

Thus, by applying this way of thinking to the modes of going, walking, sleeping, sitting, and so forth, [the import of suffering] will be clearly revealed. At the moment that tainted feelings of happiness occur- since they are by nature

将此思路应用于去、行、卧、坐等，便清楚揭示〔苦之要义〕。有漏乐受生起之时，因其本性为

When the feeling of tainted happiness occurs, in the second instant, its nature has already become the nature of another form of suffering. When that is over, in the next instant its nature becomes the nature of yet another form of suffering, just as it was taught. Reference to it being happiness when it first occurs and, here, saying that -when it occurs--it is only going to produce suffering are actually not contradictory. The reason is because, initially, when first experienced, the circumstances of that suffering are manifesting as happiness.

有漏乐受生起，第二刹那，其本性已成另一种苦的本性。那一感受结束，下一刹那又成另外一种苦的本性，正如所教。说它初起时快乐，与此处说它生起时只会产生痛苦，实际上不矛盾。原因是，最初体验时，那苦的因缘正显为快乐。

To synthesize the key points: although an experience may initially arise as pleasant, after some time goes by and the full impact becomes evident, that original experience will reverse itself. Then, when it is recognized as suffering, that proves how the nature of the experience is actually unpleasant. In the FourHundred Stanzas, it states:

归纳关要：一种体验虽然最初悦意，过些时间、完整影响显现后，原先体验会转为反面。那时认出它为苦，就证明体验本性实际上不悦。《四百颂》说：

Just as the increasing experience of happiness will reverse itself, likewise the suffering that then increases will be irreversible.

如快乐经验增长而转为反面，同样，随后增长的痛苦却不可逆转。

So, the onset of tainted happiness will endure for while but will eventually revert to suffering, no matter what degree of happiness it was. Conversely, when suffering is recognized and tainted suffering increases: although it may reverse itself, it is still not going to just turn into happiness. As mentioned, the tainted sensation of happiness is actually the nature of suffering; so when that increases, the fact that it is unhappiness becomes evident. For instance, when the sensation of tainted suffering increases, there is no way for that to become the experience of happiness. Hence, this indirectly reveals the meaning being presented.

有漏快乐初起，会持续一阵，但无论快乐程度如何，最终都会转为痛苦。相反，当认出痛苦、有漏苦增长时，虽然可能发生反转，却不会就此转成快乐。如前所说，有漏乐受实际是苦性；增加时，就显明其不乐。譬如，有漏苦受增长，不可能变成快乐体验。这间接揭示所论之义。

If one recognizes the unreliability of friend, due to that suspicion the danger of deception is not as threatening as it would have been. If from the beginning one fails to recognize there is any problem or places complete trust in that person [and] if that person is deceptive with ulterior motives, one's life could even be placed in jeopardy. Hence, it is always important to be extremely cautious and prudent. Likewise, more than the suffering of suffering, this aspect [of suffering] is deceptive and cause for anxiety.

若认出朋友不可靠，由于有所怀疑，受骗危险就不如原本那么可怕。若起初未认出任何问题，完全信任那个人，〔而〕对方有欺诈、有隐秘目的，甚至可能危及自己的生命。因此，始终极其谨慎、审慎很重要。同样，相比苦苦，此〔坏苦〕更具欺惑性，更令人忧惧。

Not only that, if one knows how to take the suffering of suffering as the path, it is as stated in the Bodhicharyavatara:

不仅如此，若懂得将苦苦转为道用，如《入菩萨行论》说：

Furthermore, the quality of suffering is that, through it, arrogance will be dispelled and compassion for fellow wanderers will arise. Negativity will be purified, and joy will be taken toward virtue.

此外，痛苦的功德，是由它遣除骄慢，生起对同在轮回者的悲心；净除罪恶，并乐于善行。

Thus, it is as taught. In one way, [the suffering of suffering] involves qualities, whereas the latter [i.e., of change] does not. [For the suffering of change], based on the arising of attachment, craving, and so forth, feelings of arrogance and the like will not necessarily be eliminated; negativities will, in fact, proliferate, bringing on an onslaught of inexhaustible suffering.

如是所教。从某方面说，〔苦苦〕具有功德，而后者〔坏苦〕没有。〔坏苦中，〕由于生起贪著、渴爱等，骄慢等感受未必消除，恶业反而增长，带来无尽痛苦的侵袭。

Third, all-pervasive compounded suffering is as follows:

第三，周遍行苦，如下所说：

The Bhagavan taught that, in brief, the five perpetually fixated aggregates[85] are the basis of suffering.

薄伽梵教导，简言之，五取蕴〔原英作“恒续执取之蕴”〕〔尾注85〕，是苦的基础。

Thus, and he also said:

他又说：

O Bhikshus! This [suffering] is momentary.

诸比丘！此〔苦〕是刹那性的。

As taught, this includes the tainted aggregates of the perpetual cause and the subtle way they self-destruct through momentary transience. Here, reference to "tainted" or zagchey in Tibetan is that the syllable zag means passion and chey[a] means the one possessing that. The “perpetual cause” refers to yearning desire. At the time of death, by thinking that one will separate from the body, the fear of losing the body and the attachment that ensues involve desire based on self-attachment.

如是所教，这包括恒续因所生的有漏诸蕴，以及它们通过刹那迁变而自行坏灭的微细方式。这里，“有漏”的藏语是 zagchey；zag 意为烦恼，chey〔页注a〕意为具此者。“恒续因”，指渴求欲望。临终时，想到将与身体分离，害怕失去身体，随之产生的贪著，就是基于爱我的欲望。

Otherwise, if one thinks that another body as support will be obtained and then once again the purpose of existence will be perpetuated, that is the yearning just mentioned. Hence, these two are causes for accomplishing the aggregates of the subsequent life. The first is due to craving and the subsequent due to grasping. The aggregates that arise from these two are termed. "the aggregates of the perpetual cause".

另一方面，若想将获得另一个身体作为所依，再延续存在的目的，这就是刚才说的渴求。这两者，是成办来世诸蕴的因。前者由于爱，后者由于取；由两者生起的诸蕴，称为“恒续因之蕴”。

For example, fire that originates from grass and wood is called "the grass and wood fire". Furthermore, concerning the tainted aggregates, the seven perpetual causes of the tainted aggregates and the aggregates that arise from desire are called "aggregates of perpetual causes" Given that aggregates arise from these two, it is expressed in this way. For instance, it is similar to how a tree that produces flowers and one that produces fruit are given different names, such as flower tree and fruit tree. This reference to all-pervasive compounded suffering is connected to the seeds of karma and the negative weakness of the passions. It also seems that these [passions] pervade the aggregates. Otherwise, the tainted aggregates that are not limited completely pervade all realms of existence. Hence, they are allpervasive. That this process is actually compounded by karma and passions, or

例如，从草木生起的火，称为“草木之火”。此外，关于有漏诸蕴，有漏蕴的七种恒续因，以及从欲望所生的诸蕴，称为“恒续因之蕴”。由于蕴从这两者生起，故如此表述。例如，开花的树与结果的树，被分别命名为花树与果树。这里所说周遍行苦，与业种子及烦恼的不善软弱相连；这些〔烦恼〕似乎也遍及诸蕴。另一解释是，有漏诸蕴没有局限，完全遍及一切有界，所以称为“周遍”。这一过程实际由业与烦恼造作，或

[a] zag and bcas

〔页注a〕zag 与 bcas。 返回引用处：1 2

Due to falling under the power of root causes, there will be suffering.

落入根本因之力，就会有苦。

Thus, it is as taught. Having fallen under the power of the root causes and contributing circumstances of karma and the passions, this amounts to suffering, as it states:

如是所教。受制于业与烦恼的根本因及助缘，就成为苦。如云：

All states of freedom amount to happiness, whereas all states of nonfreedom amount to suffering.

一切自在皆为乐，一切不自在皆为苦。

So, this universal truth is similar. Furthermore, in reliance upon having acquired these aggregates of the perpetual cause, passions arise; and through that, karma is accumulated. This leads to all suffering of subsequent rebirths. Hence, this is a vessel [i.e., the body] that holds suffering. If the aggregates did not exist, then that which relies upon them-namely, the sufferings of illness, old, age and the like- would have no source from which to arise. Therefore, these aggregates that exist at present are the basis for all suffering and are interconnected with the seeds for the suffering of suffering that rely upon the formation of them.

这条普遍道理，也同样适用。此外，依已获得的这些恒续因之蕴，烦恼生起，由此造业，导致以后诸生的一切苦。因此，这是容纳痛苦的器皿〔即身体〕。若蕴不存在，依之而有的疾病、衰老等苦，就无处生起。因此，现在存在的诸蕴，是一切苦的基础，并与依赖诸蕴形成的苦苦种子相连。

Therefore, this [third suffering] is the vessel for the suffering of suffering; and through it [i.e., the third], there is the connection to the seeds of the suffering of change. It is also the conduit for the suffering of change; and through it, all compounded suffering of being overcome by the preceding karma and passions is present as compounded suffering. Due to that, the moment that these perpetual aggregates are obtained, they appear as compounded suffering. Being characteristic of compounded suffering and based on that, the aggregates of the perpetual cause are referred to as "suffering"

所以，此〔第三苦〕是苦苦之器；通过它〔第三苦〕，又与坏苦种子相连。它也是坏苦的渠道；通过它，被先前业与烦恼所制的一切有为之苦，显为行苦。因此，获得这些恒续诸蕴的那一刻，它们就显为行苦。由于具行苦特征，恒续因之蕴便被称为“苦”。

In the Compendium of Logic, it states:

《释量论》说：

A wanderer suffering in samsara is synonymous with the aggregates.

在轮回中受苦的流转者，与诸蕴同义。

Given that [the aggregates] are under the power of karma and passions, there is suffering. A wanderer is one who constantly transmigrates throughout the classes and places of samsara. This is said to be like the aggregates of the tainted perpetual cause, and this actually reveals that which is all-pervasively compounded. In the sutras, it also states:

〔诸蕴〕受业与烦恼之力支配，所以有苦。流转者，是不断迁转于轮回各类、各处者。据说，这如同有漏恒续因之蕴，实际揭示周遍被造作之性。经中也说：

Whatever is impermanent brings suffering.

凡无常者，皆带来苦。

[a] tsed ma nam drel (tshad ma rnam 'grel, pramanavärttika); Dharmakirti

〔页注a〕tsed ma nam drel（tshad ma rnam 'grel，pramāṇavārttika）：法称著。 返回引用处：1 2

Thus, the impermanent aspect of these aggregates is also compounded suffering. In the Four-Hundred Stanzas, it states:

这些蕴的无常一面，也是行苦。《四百颂》说：

With impermanence comes certain detriment; whenever there is detriment, there can be no happiness. Hence, that is what transience brings.

无常必有损害；有损害处，不能有乐。因此，这就是迁变所带来的。

Thus, whenever there is an impermanent, tainted material substance, this will involve some kind of detriment. The mind is unreliable and based on change, so it is not at all trustworthy. The mind's nature produces many unwanted scenarios-for instance, this present body that is impermanent and instantaneously changing gradually loses its strength as it declines into decrepitude. Given that these are the characteristics, [the body] is faulted and subject to detriment. Likewise, wherever there is impairment, there can never be happiness because whatever is even slightly transitory will bring about unhappiness. Because suffering is characteristic of detriment, it resembles having fallen into : pool of salt. Just like falling into a pool of salt and becoming saturated with that, all tainted things that are impermanent are saturated by suffering; and likewise, all compounded things that are tainted are solely characteristic of suffering. Furthermore, due to being brought about by both karma and passions, one is unable to come up with anything that approaches the direction of virtue; so the body and mind become dysfunctional and powerless. This is also the aspect of compounded suffering. Moreover, there is nothing mentioned here that cannot be included within the domain of the tainted aggregates.

凡无常、有漏的物质，都涉及某种损害。心不可靠、以变化为基础，完全不值得信赖。心的本性产生许多不欲的情势；例如，现在这个无常、刹那变化的身体，逐渐丧失力量，趋向衰败。由于具这些特征，〔身体〕有过失，易受损害。同样，损害所在，绝不可能有乐，因为哪怕稍有迁变，也带来不乐。苦是损害的特征，如落入盐池；正如落入盐池而被盐浸透，一切无常有漏之物，也被苦浸透。同样，一切有漏有为法，唯具苦性。此外，由于业与烦恼两者所生，不能生起任何趋向善的事，身心便不堪能、无力，这也是行苦的一面。这里所说，没有任何事不包含在有漏诸蕴范围内。

Those who lack training will assume that the term "aggregate" refers only to our physical body, but that is not the case. It is necessary to know that all five aggregates are inclusive in the term. Within the five aggregates, there are no compounded phenomena that are not included; and since all defilements are included in the contaminated aggregates, the neutral sensation of being tainted and the mind and its objects that are concurrent with that are the all-pervasive suffering of karmic formations.

未经修学者，会以为“蕴”只指肉身，但并非如此；必须知道，此词包含全部五蕴。五蕴中，涵盖一切有为法，无一遗漏；一切染污也包含于有漏诸蕴。因此，有漏的中性感受，以及与之相应的心和对象，就是业行的周遍之苦。

Whatever the case, this arises through its own causes, karma, and passions; and the nature is characteristic of suffering. This [suffering] is the objective that the sublime ones are repulsed by; and the learned ones have said that, once this becomes a conclusive circumstance for accumulating causes that lead to samsara, it amounts to compounded suffering. In these ways, although these faults of compounded suffering are difficult for an ordinary individual to clearly identify, the aryas see them precisely as they are. In the sutras, it states:

无论如何，这从自身之因、业及烦恼生起，本性具有苦的特征。此〔苦〕是圣者厌离的对象；智者说，当它成为积集轮回因的决定性条件时，就是行苦。虽然凡夫难以清楚辨认这些行苦过失，圣者却如实准确地见到。经中说：

If a strand of hair is on one's palm, this will go unnoticed. If it goes into one's eye, it causes discomfort and damage. Just like that, ordinary individuals are unable to see compounded suffering, like a strand of

一根毛发放在掌上，不会察觉；若进入眼中，就造成不适与损伤。同样，凡夫不能看见行苦，如毛发放在

Thus, this is clearly illuminated through the analogies. The äryas' experience is like having a hair in one's eye so that, through this discomfort, faults are definitively known and even discomfort ensues. Through that, there is repugnance; and the mind becomes extremely weary, as taught. Saying "extremely" means that -more than the preceding two types of suffering this [suffering] brings about a strong sense of weariness because the first two types of suffering do not pervade all phenomena, are not always present, and are easier to identify in terms of shortcomings.

譬喻清楚说明了这一点。圣者的体验如毛发入眼，由不适而确定了知过失，甚至产生痛感；由此厌离，心极为疲厌，如所教。“极为”，表示相比前两苦，此〔行苦〕引起更强的疲厌，因为前两苦不遍一切法，不恒常存在，其过患也较易辨认。

As previously mentioned, there will be no separation from this form of pervasive suffering until one is liberated from samsara. Hence, the shortcomings are greater and difficult to identify by ordinary individuals. Until these tainted aggregates have been abandoned even though the other two sufferings are present, they are not necessarily evident during every occasion. However, once encountering certain circumstances, they will then suddenly emerge. Hence, this [third suffering] is the basis for the other two types of suffering. The ability to recognize the shortcomings of the first two sufferings is present among spiritual practitioners of other religions, yet just identifying the faults of these two does not bring sense of absolute comprehension concerning samsara's pitfalls. For instance, if a great burden is being carried, however long this must be borne will determine the amount of discomfort. Likewise, until separate from this [suffering], there is no opportunity for comfort, happiness, or freedom from suffering.

如前所说，在解脱轮回以前，不会离开这种周遍之苦。因此，其过患更大，凡夫更难辨认。未舍这些有漏蕴以前，其他两苦虽然存在，却未必每时都明显；一遇特定因缘，就会突然出现。所以，此〔第三苦〕是前两苦的基础。其他宗教修行者也能认知前两苦的过患，但仅辨认这两者，还不能对轮回陷阱获得彻底理解。譬如背负重担，必须背多久，就决定不适持续多久；同样，未离此〔苦〕以前，没有安适、快乐或离苦的机会。

Hence, the Bhagavan said, "Recognize suffering." That is the main point to understand. In this way, by understanding the nature of these three types of suffering, one will come to know what the Bhagavan meant when he said, "All sensations are based on suffering." Since all sensations that are tainted are revealed as suffering through this, the experiences that arise based on the passions-such as attachment and all sensations mingled with that are by nature tainted. Those who dwell in the desire realm have all three types of suffering, whereas most gods of the form realm- -except for the suffering of suffering experience the other two. Those up to the fourth realm of concentration experience all-pervasive compounded suffering. In this way, the entirety of samsara does not transcend any of these sufferings.

因此，薄伽梵说：“应知苦。”这是必须理解的要点。了知这三苦本性，就会懂得薄伽梵所谓“一切受皆以苦为基础”。这一教示揭明，一切有漏受皆为苦，因此基于烦恼，如贪著等而生的经验，以及与之混杂的一切感受，本性皆有漏。欲界众生具三苦；大多数色界天，除苦苦之外，体验另外两苦。直至第四禅的众生，都体验周遍行苦。如此，整个轮回不能超出这些苦。

Perfecting the gatherings for countless eons, when the Buddha fully awakened, the very first and final advice he spoke was that suffering must be known. He said that all tainted phenomena without exception are the nature of suffering.

无数劫圆满资粮，佛陀彻底觉悟时， 最初与最后的教诫，都是必须了知苦。 他说，一切有漏法无余，皆为苦性。

Thus, these are the verses that summarize the section.

以上偈颂总结本节。

3.2.1.1.2.2.3.2 Contemplating the Individual Suffering of the Six Classes This has two parts: 1 Contemplation on the suffering of the three lower realms 2 Contemplation on the suffering of the three higher realms

3.2.1.1.2.2.3.2 思惟六道各别之苦

分为两部分：

1. 思惟三恶趣之苦。
2. 思惟三善趣之苦。

Second, for the sufferings of the individual realms, there are two parts: the contemplation on the suffering of the three lower realms and the contemplation on the suffering of the three higher realms.

第二，各趣之苦分二：思惟三恶趣之苦，以及思惟三善趣之苦。

3.2.1.1.2.2.3.2.1 Contemplation on the Suffering of the Three Lower Realms This has three parts: 1 Suffering of the hells 2 Suffering of the pretas 3 Suffering of the animals

3.2.1.1.2.2.3.2.1 思惟三恶趣之苦

分为三部分：

1. 地狱之苦。
2. 饿鬼之苦。
3. 旁生之苦。

First, for the suffering of the three lower realms, there are three: the suffering of the hells, the suffering of the pretas, and the suffering of the animals.

第一，三恶趣之苦有三：地狱苦、饿鬼苦与旁生苦。

3.2.1.1.2.2.3.2.1.1 Suffering of the Hells This has three parts: 1 Suffering of the hot hells 2 Suffering of the cold hells 3 Suffering of the proximate hells

3.2.1.1.2.2.3.2.1.1 地狱之苦

分为三部分：

1. 热地狱之苦。
2. 寒地狱之苦。
3. 近边地狱之苦。

First, for the suffering of the hells, there are three: contemplating the suffering of the hot hells, the cold hells, and the proximate hells.

第一，地狱之苦分三：思惟热地狱、寒地狱与近边地狱之苦。

3.2.1.1.2.2.3.2.1.1.1 Suffering of the Hot Hells First, for the hot hells, there are the great hot hells and the two proximate hells surrounding them.

3.2.1.1.2.2.3.2.1.1.1 热地狱之苦

第一，热地狱分大热地狱，以及环绕它们的两类近边地狱。

First, the eight hot hells are known as Reviving, Black Line, Crushing, Screaming, Intense Screaming, Heat, Intense Heat, and Avīci.[a] None of the hell realms exist beneath the other three continents, whereas thirty-two thousand leagues [i.e., yojanas] below Jambudvipa's Bodhgayä is the locale of the Reviving hell. Every four-thousand leagues beneath that, the remaining seven hot hell realms are located in descending order. Generally, the basis for all eight hot hells is molten fire, and the surroundings are an inferno fence of flaming red iron. Flames engulf the environment from above and below, and [the inhabitants] are located within the massing fire.

首先，八热地狱名为等活、黑绳、众合、号叫、大号叫、炎热、极热与阿鼻〔页注a〕。其他三洲下方没有地狱；赡部洲菩提伽耶下方三万二千由旬，是等活地狱所在。往下每隔四千由旬，其余七热地狱依次排列。八热地狱的地基，通常皆为熔火，周围是赤红燃烧的铁围栏。火焰上下包围环境，〔众生〕处于火聚中。

First, concerning the Reviving hell, the sentient beings located there gather upon a blazing ground of molten fire holding weapons that occur through the power of their karmic accumulations, such as clubs, axes, arrows, wheels, and the like. Beating one another, their bodies split into hundreds and thousands of pieces; and they lose consciousness while falling to the ground. After that, they hear sound from the sky saying "you are all now revived"; and with that, they come back to life and, just like before, begin to beat one another to once again repeat the experience of boundless torment.

第一，等活地狱。众生聚集在炽热熔火地上，持有由其积业之力出现的棍棒、斧、箭、轮等兵器。他们互相殴打，身体碎成数百数千片，失去知觉而倒地。随后，听见空中声音说：“你们现在全都复活。”于是重新活来，如前互殴，再次重复无边苦刑。

Second, for the Black Line hell, those reborn there are captured by the denizens of the gates who then draw four, eight, sixteen, and many other black lines with hot pokers on the inhabitants' bodies; and wherever the lines are drawn, they then slice through that with their weapons. Third, in the Crushing hell, the denizens gather the inhabitants into a single group and then pile their bodies together and press them between iron mountains shaped like the heads of goats, sheep, tigers, lions, and others. This causes blood to ooze from their orifices. Once again, they are bunched together and smashed inside of a great iron mortar so that their entrails ooze out. They are then revived and smashed by great iron boulder that drops upon them, torturing them relentlessly. Fourth is the Screaming hell. Here, all the inhabitants are running around searching for a place to rest and eventually come upon house made of iron. Gradually, they enter; and once getting past the door, it closes on them, and they are trapped. Fire blazes from all directions, incinerating them, and they think, "Now there is no place to escape!" and cry out repeatedly.

第二，黑绳地狱。受生其中者，被门狱卒捕获，以热铁条在身上画四、八、十六乃至许多黑线，再沿线用兵器切割。第三，众合地狱。狱卒把众生聚为一群，堆叠身体，压在形如山羊、绵羊、虎、狮等头部的铁山之间，使血从孔窍渗出。又将他们聚集，置于大铁臼中捣碎，脏腑流出。他们复活后，再被落下的巨大铁石砸碎，痛苦不息。第四，号叫地狱。众生到处奔跑，寻找休息处，最终见到铁屋，逐渐进入；一过门，门便关闭，将他们困住。四方烈火焚烧，他们想：“现在无处可逃！”一再哭喊。

Fifth is the Intense Screaming hell, which is similar to the preceding. Once arriving inside a double-walled iron building, they enter the inner chambers and

第五，大号叫地狱，与前者相似。进入双层铁墙建筑的内室后，他们

[a] yang sö, tig nag, ngü jom, ngu bod, ngu bod chenpo, tsa wa, rab tu tsa wa, and narmed (yang sos, thig nag, bsngus 'joms, ngu 'bod, ngu 'bod chenpo, tsha ba, rab tu tsha ba, and mnar med)

〔页注a〕yang sö、tig nag、ngü jom、ngu bod、ngu bod chenpo、tsa wa、rab tu tsa wa、narmed（yang sos、thig nag、bsngus 'joms、ngu 'bod、ngu 'bod chenpo、tsha ba、rab tu tsha ba、mnar med）。 返回引用处：1 2

Sixth is the hell of Heat, where the denizens place the inhabitants in huge, hot, metal cauldrons that are miles in width. There they are cooked alive, after which they are impaled on fiery iron stakes from the anus up through the head, and the flames shoot out from all of their orifices, such as the mouth, eyes, ears, nostrils, and every single pore. Afterward, they are thrown onto the molten ground either face up or down and are pounded and tortured by blazing metal hammers. Seventh is the hell of Intense Heat, where the inhabitants are impaled on the central prong of long steel tridents from the anus to the head and up to the two shoulders with the right and left side prongs. Fire shoots out from all of their orifices, such as the mouth and so forth. Their bodies are wrapped in fiery hot sheets of metal and placed in metal cauldrons that are even larger than before. There, they are boiled with various materials that cause the bones and flesh to detach. Then, they are dropped upside down into another blazing vessel and continue to boil there while attempting to escape at the top, bottom, and sides. Their flesh and blood disintegrate, and they turn into skeletons. They are then taken out and placed on the molten ground and impaled through the mouth with blazing molten hammers while lava is poured over them as they suffer unbearably. Finally, they are placed on the molten ground and smashed like before.

第六，炎热地狱。狱卒把众生放进宽达数英里的巨大炽热金属锅，活活煮沸；然后以火热铁桩从肛门刺入，贯穿头顶，火从口、眼、耳、鼻及每个毛孔喷出。随后，将他们仰面或俯面扔在熔地上，以燃烧的金属锤捶打折磨。第七，极热地狱。众生被长钢三叉戟刺穿，中叉从肛门贯至头部，左右叉贯至两肩，火从口等一切孔窍喷出。身体被火热金属片包裹，投入比前更大的金属锅，与各种材料一起煮，使骨肉分离。又倒栽进另一炽热容器，继续煮沸，试图从上、下、四面逃离。血肉崩解，只剩骨架。然后被取出，置于熔地，以炽热熔锤从口刺入，熔岩浇身，承受难忍之苦。最后，又置熔地，如前砸碎。

Eighth is the Avichi hell that begins in the east, where the ground turns into blazing fire that stretches for hundreds of miles. The power of this raging fire engulfs the inhabitants gradually, incinerating their flesh, bones, and the like, charring them down to the marrow. Their bodies become like candlewicks, while the flames overwhelm their bodies. The same thing occurs for the remaining three directions. Then, the fire that has emerged from all four directions turns into single blaze, and the suffering that ensues is uninterrupted as they scream out in pain. Aside from knowing that they are still alive, all of the inhabitants become indistinguishable with the fire.

第八，阿鼻地狱。从东方开始，大地化为绵延数百英里的烈火。凶猛火势逐渐吞没众生，焚烧血肉骨骼，直焦至髓。身体如烛芯，火焰完全吞覆其身。其余三方也如此。随后，四方火合为一团，众生痛叫，受苦无间。除了知道他们还活着，一切众生与火已无从分辨。

Once again, they are painfully roasted on iron grates with fire embers and sparks popping like roasting barley. They are then forced to climb up and down great molten iron mountains, while their tongues are pulled out from their mouths and stretched out on the molten ground and [bodies] pegged down like flayed cow skin that is stretched so taunt that not a crease can be seen. Otherwise, they are also flayed with their backs upon the burning ground, and their mouths are forced open with iron tongs, while blazing hammers are shoved into their mouths. Molten copper is poured into their mouths so that their mouths and throats are burned, as well as the entrails that surface below them. The pain described here is merely an overview of what this is like, because there are countless such scenarios that take place there.

又在铁网上痛苦烧烤，火炭与火星迸裂，如炒青稞。他们被迫上下攀登巨大熔铁山，舌头从口中拉出，伸展于熔地，〔身体〕钉牢，如剥下牛皮撑得极紧，连一条皱纹也没有。或者背贴火地遭剥皮，以铁钳强撑其口，将炽热铁锤塞入。熔铜灌入口中，烧灼口喉，以及从身下流出的脏腑。此处所述只是概况，因为那里发生的类似情形无数。

The Thorough Exegesis[a] refers to this:

《释轨论》〔页注a〕说：

The fires of this world, sandalwood forests, the end of existence, and the hells according to order -are seven times hotter than the preceding. Likewise, the suffering increases sevenfold.

此世之火、檀香林火、有界末劫火及地狱火，依次比前者热七倍；同样，痛苦也增长七倍。

Thus, more than the heat from an ordinary fire of this world, the heat from sandalwood forest fire is seven times more intense. Likewise, the fire and heat at the end of existence is seven times more intense than that. Beyond that, the heat in the Reviving hell is seven times more intense; in the Black Line, seven times more intense; and so forth as the subsequent hells, as well as their sufferings, increase by seven in descending order. As taught in many great treatises, the duration of time for experiencing this suffering is compared to the human life expectancy and the god realms. However, to make this easier to comprehend if the time is determined based on human years, one trillion sixty-two billion years equals the time spent in the Reviving hell, which has the shortest time span among the eight hot hells. It is taught that the time duration for the remaining hells is double that.

比世间普通火的热，檀香林火热七倍；末劫之火与热，又热七倍；再者，等活地狱之热比之强七倍，黑绳又强七倍，以下诸地狱及其痛苦，依下降次序各增七倍。许多大论以人寿与天寿比较这种受苦时长。但为便于理解，若以人间年计算，等活地狱是1,062,000,000,000年，为八热地狱中最短。据说，其余地狱的时长是它的两倍。

The extent of those enumerations is that one-hundred million is one billion, and ten billion becomes one great billion. Ten of the great billions become onehundred billion. According to counting one-hundred million years, the duration of life in the Reviving hell is said to endure for six-hundred billion years, sixty billion, twenty billion, or down to one or two billion [human years].

其数目计量，是一亿为十亿，十个十亿成为一个大十亿，十个大十亿成为一千亿。依一亿年为计数单位，据说等活地狱寿命为六千亿年、六百亿年、二百亿年，或低至十亿、二十亿〔人间年〕。〔译注：此段计数定义与排列在原英译中即如此，未按现代数值规则更改。〕

Likewise, for Black Line, [the duration] is ten trillion years, one trillion years, nine-hundred billion years, and then sixty billion human years. For the Crushing hell, it is one quadrillion, three trillion, six-hundred billion, and then eighty billion human years. For the Screaming hell, it is ten quadrillion, twenty trillion, nine trillion, four-hundred billion, and then forty billion human years. For Intense Screaming, it is six quadrillion, six-hundred trillion, thirty trillion, fivehundred billion, and two-billion eight-hundred million human years. For the hell of Heat, it is fifty quadrillion, three-hundred trillion, eighty trillion, four trillion, three-hundred billion, and sixty billion human years. In the two lowest hells, the human-year equivalents are numberless. So for Intense Heat, it is one half of an intermediate eon; and for Avichi, it is an entire intermediate eon.

同样，黑绳地狱〔时长〕为十万亿年、一万亿年、九千亿年，以及六百亿人间年。众合地狱为一千万亿、三万亿、六千亿，以及八百亿人间年。号叫地狱为一亿亿、二十万亿、九万亿、四千亿，以及四百亿人间年。大号叫地狱为六千万亿、六百万亿、三十万亿、五千亿，以及二十八亿人间年。炎热地狱为五亿亿、三百万亿、八十万亿、四万亿、三千亿，以及六百亿人间年。最下两个地狱，相当的人间年数不可计量；极热为半个中劫，阿鼻为整个中劫。

Concerning this, it states in the Advice from a Spiritual Friend:

关于此事，《亲友书》说：

Unbearable suffering such as this must be endured for millions of years. Until nonvirtuous accumulations are exhausted, the inhabitants will not pass from these lifetimes.

如此难忍之苦，须受数百万年。恶业积聚未尽，其众生便不能舍离这些生命。

[a] nam shed rigpa (rnam bshad rig pa, vyäkhyäyukti)

〔页注a〕nam shed rigpa（rnam bshad rig pa，vyākhyāyukti）。 返回引用处：1 2

Thus, saying "millions of years" is a generalization, since the timing is impossible to determine. Although endured indefinitely, until the potential for the karma to experience this suffering is exhausted, it will be necessary for the inhabitants to endure these experiences.

“数百万年”只是概说，因为时长无法确定。虽然无限期受苦，只要体验此苦之业的潜能未尽，众生就必须承受这些经历。

Second, the surrounding hells are as follows. Each one of the eight hot hells has four walls with four gateways. Surrounded by iron fences on the exterior, each fence as well has a gateway in the respective direction. At each of the gates, four additional hell realms exist called Fire Pit, Putrid Swamp, Forest of Weapons, and River Impossible to Cross[a] -totaling sixteen [i.e., four at each gate]. When those who are reborn in the hot hells are about to be released, they search for a place outside to rest. While doing so, that is when they encounter these surrounding hells, and the suffering begins again. Some inhabitants who do not take rebirth in the actual hot hells will find themselves reborn here.

第二，周围地狱如下。每一热地狱有四墙四门，外面围绕铁栅，每边铁栅也有相应之门。每个门外有四种附加地狱，名为火坑、腐泥沼、兵器林与难渡河〔页注a〕，总计十六〔每门四处〕。热地狱众生即将获释时，往外寻找休息处，便遭遇这些周边地狱，痛苦重新开始。也有众生不生于正热地狱，而受生这里。

First, the fire pit known as Crazed by Fire[b] has a surface composed of ashes within which are blazing hot cinders. When stepped upon, the inhabitant sinks down to the knees into the middle of fire that renders the flesh, blood, and skin into oblivion. Once again, the foot is pulled out and the flesh and skin are restored, and the process repeats itself.

第一，称为火狂〔页注b〕的火坑，表面是灰，内有炽热炭火。一踏上去，众生便陷入火中至膝，血肉皮肤消尽。再次拔出脚，血肉皮肤恢复，然后过程重演。

Second, once departing from there, the next [destination] is the Putrid Swamp, an extremely foul swamp that the inhabitant sinks into up to their head. Inside this swamp, there are insects with sharp beaks called Iron Beaks. Their beaks are long and pointed like thorns, and with them they pierce through the inhabitant's skin, flesh, bones, and tendons down to the marrow that they suck up.

第二，离开那里，下一〔去处〕是腐泥沼。恶臭沼泽极其污秽，众生沉至头部。沼中有长锐喙如刺的虫，名为铁喙；它们穿透皮、肉、骨、筋，直至骨髓并吸食。

Once departing from that place, the next is the third, Forest of Weapons, where there is a road of sharp razors. By the power of their latent karma, here the sentient beings experience that they are walking on extremely sharp razors that cut and slice their feet when they step down; and when they lift their feet back up, they are instantly restored. Once departing from there, they encounter a forest with trees made of razorlike leaves. Here, the inhabitants see attractive looking trees that they rush over to. Once arriving there, from the leaves of the trees, swords shower down upon them that slice through all of their limbs. They then faint, and ferocious dogs arrive to bite and consume them. Once departing from there, they arrive at the mountainous forest of iron shalmali trees.[c] There, the forest and mountains have extremely sharp thorns, and ferocious dogs chase them into the heart of this environment. Upon arrival, all thorns point downward, which shoot out to cut through their bodies. When they arrive at the top of the mountains, crows with iron beaks called Sharp-Beaked Ones land upon their

离开那里，第三是兵器林，有一条锋利刀刃之路。依潜藏业力，众生体验行于极锋利的刀刃，脚一踏下便被割裂，抬脚立即复原。再离开，遇到叶如剃刀的树林。众生看见漂亮树木，急忙跑去；一到，树叶中便如雨落下刀剑，切开全身肢体。他们昏厥，凶犬来咬食。离开那里，又到铁舍摩利树林〔页注c〕的山林。山林中有极锋利的刺，凶犬将他们追入其中。到达时，所有刺向下，射出割裂身体；当他们到山顶，名为利喙的铁嘴乌鸦，落在他们的

[a] mema mur gyi ob, ro ngak kyi dam, tson cha'i nak tsal, and chu lung rab med (me ma mur gyi 'obs, ro myags kyi 'dam, mtshon cha'i nags tshal, and chu klung rabs med) [b] me nyon pa (me smyon pa) [c] shalmali tsal (shal ma li'i tshal)

〔页注a〕mema mur gyi ob、ro ngak kyi dam、tson cha'i nak tsal、chu lung rab med（me ma mur gyi 'obs、ro myags kyi 'dam、mtshon cha'i nags tshal、chu klung rabs med）。 返回引用处：1 2

〔页注b〕me nyon pa（me smyon pa）。 返回引用处：1 2

〔页注c〕shalmali tsal（shal ma li'i tshal）。 返回引用处：1 2

Again, they are restored and, once again, see their lovers calling out to them from below; as they attempt to reach them, the thorns turn upward to pierce them. Arriving at the base, then the process repeats itself; so they experience suffering in this way according to their previous sexual deeds. These three environments can be counted as one since they are similar in terms of being tortured by weapons.

恢复后，又看见情人从下方呼唤；想接近时，刺向上穿透他们。到达山脚，过程再次重复，依过去的性行为而如此受苦。这三种环境，因同属兵器折磨，可合计为一类。

Fourth, once escaping from there, beings encounter the River Impossible to Cross. The earth surrounding it is covered by molten lava. Once entering [the river], their body sinks down into it, and the flesh and bones are incinerated. At the banks of the river, the messengers of hell are waiting and blocking the way while holding clubs, hooks, and lassos. They capture the inhabitants by these weapons and place them face up upon the molten ground. They inquire, What do you want?" Unable to see or know what is going on, the inhabitants will nevertheless reply that they are hungry and thirsty. At that moment the messengers stick red hot pokers in their mouths and pour in molten copper. Although it is taught that the life expectancy for both neighboring hells-namely, the proximate and the single-day hell--is uncertain, until the strength of karmic accumulations for experiencing this suffering is exhausted, they must remain and endure this.

第四，逃离那里，众生遇到难渡河。周围大地覆盖熔岩，一入〔河〕，身体下沉，血肉骨骼焚毁。河岸地狱使者持棍、钩、索，守候阻路。他们用兵器捕获众生，仰面放在熔地，问：“你们要什么？”众生不能看见或明白情势，却仍回答饥渴。使者立即把烧红铁条插入口中，灌入熔铜。虽然教言说，两种相邻地狱——近边与一日地狱——寿量不定，但承受此苦的积业之力未尽以前，必须留在那里忍受。

3.2.1.1.2.2.3.2.1.1.2 Suffering of the Cold Hells Second, the cold hell realms are Blisters, Burst Blisters, Lamentation, Groans, Chattering Teeth, Utpalalike Cracks, Lotuslike Cracks, and Great Lotuslike Cracks.[a] The locale of these eight hells is ten-thousand leagues beyond the hot hells. From that point some thirty-two thousand leagues under that is the hell of Blisters, and the remaining seven are two-thousand leagues lower than that in

3.2.1.1.2.2.3.2.1.1.2 寒地狱之苦

第二，寒地狱名为具疱、疱裂、哀号、呻吟、齿战、如青莲裂、如莲花裂与如大莲花裂

[a] chu bur chan, chu bur dolwa, ah chu zerwa, kyi hud zerwa, so tam tam pa, utpala tar gey pa, pema tar gey pa, pema tar cher gey pa, and pema chenpo tar gey pa (chu bur can, chu bur rdol ba, a chu zer ba, kyi bud zer ba, so tham tham pa, ut pa la ltar gas pa, pad ma ltar gas pa, pad ma ltar cher gas pa, and pad ma chen po Itar gas pa)

〔页注a〕。八寒地狱在热地狱之外一万由旬。从那里往下约三万二千由旬，是具疱地狱；其余七处，往下每隔两千由旬， 返回引用处：1

〔页注a〕chu bur chan、chu bur dolwa、ah chu zerwa、kyi hud zerwa、so tam tam pa、utpala tar gey pa、pema tar gey pa、pema tar cher gey pa、pema chenpo tar gey pa（chu bur can、chu bur rdol ba、a chu zer ba、kyi hud zer ba、so tham tham pa、ut pa la ltar gas pa、pad ma ltar gas pa、pad ma ltar cher gas pa、pad ma chen po ltar gas pa）。〔译注：原页注实际列九个名称，保留全部。〕

Here, it is explained that there are only two-thousand leagues between each of the cold hells. If one were to wonder how they are then on an equal level, the hot hells are located at the pit of deep narrow gorges, whereas the cold hells are upon the peaks of the highest mountains. Some scholars assert that the additional two-thousand leagues are included in the height of the mountains versus the gorges. Generally, the cold hells are surrounded by snow peaks, and the land is submerged by glacial snow and ice. The skies are dark and engulfed by snow blizzards that are excruciatingly intense.

此处却解释，每一寒地狱间只有两千由旬。若问如何同高：热地狱在深窄峡谷底部，寒地狱在最高山顶。有些学者主张，另外两千由旬，包含在山峰与峡谷的高差中。寒地狱通常由雪峰围绕，大地被冰川积雪与冰层淹没，天空黑暗，被极其酷烈的暴风雪吞没。

First, in the hell of Blisters, the body is tormented by blizzards that rage in the four directions so that blisters emerge all over the body, while the inhabitants huddle. Second, the Burst Blisters hell is colder than that, so the blisters burst and the body becomes covered with blood and pus. Third, the hell of Lamentation is even colder than that, and the suffering increases so that the inhabitants scream out in pain. Fourth, the hell of Groans is even colder; and given that the suffering increases, the lamentations turn into moans and groans. Fifth, the hell of Chattering Teeth is even colder; and with the suffering increasing, the inhabitants are unable to speak or moan as the jaw is locked by frigidity. Sixth, the Utpalalike Cracks hell is even colder, such that all cracks on the body split open and turn blue in color. Due to the frigid winds, five cracks evolve into six. For the seventh Lotuslike Cracks, since this is even more frigid, the blue-colored skin falls off the body, exposing raw flesh as this falls into ten or more pieces. For the eighth Great Lotuslike Cracks, it is even colder than the rest. The skin falls off, and the flesh is even redder than before as it opens up into hundreds of parts that completely split apart; and the inhabitants suffer as their skeletons are fully exposed. The life expectancy of these hell realms is also not short as stated in the Abhidharma:

第一，具疱地狱，四方暴风雪折磨身体，众生蜷缩，全身起疱。第二，疱裂更冷，疱破，血脓遍体。第三，哀号更冷，苦增，众生痛叫。第四，呻吟更冷，苦增，哀叫变为呻吟。第五，齿战更冷，苦增，颌骨冻僵，不能说话或呻吟。第六，如青莲裂更冷，身体裂口张开，颜色变蓝；寒风使五道裂口变为六道。第七，如莲花裂更加严寒，蓝色皮肤脱落，露出鲜肉，裂成十块以上。第八，如大莲花裂最冷，皮肤脱落，肉比前更红，裂开数百处，完全分离，骨架全露，众生受苦。此等地狱寿量也不短，如阿毗达磨说：

The life expectancy of the hell of Blisters is equal to the time it would take if every one-hundred years a single sesame seed were removed from large vessel filled with seeds until that vessel became emptied. The life expectancy in the remaining realms is twenty times longer than that equation.

具疱地狱的寿量，相当于一个装满芝麻的大容器，每百年取出一粒，直至取空所需之时。其余境界的寿量，各比此前长二十倍。

Thus, the analogy of large vessel containing sesame seeds is based on the great measurement system of ancient India where such a vessel can hold some eighty loads of sesame seeds, much like a storehouse. If a single seed were taken from that every one-hundred years and once the seeds were all gone, the time it took

装芝麻大容器之喻，依据古印度的大计量系统，这样的容器可容纳约八十担芝麻，如仓库。若每百年取一粒，直到芝麻全尽，所费时间

3.2.1.1.2.2.3.2.1.1.3 Suffering of the Proximate Hells Third, the neighboring hells exist in proximity to both the hot and cold hell realms and are found within the human realms as well. It is taught that they occur near to the ocean shores. Hence, the locales and sufferings are indeterminate as stated in Resting the Mind in Repose:

3.2.1.1.2.2.3.2.1.1.3 近边地狱之苦

第三，相邻地狱位于热、寒地狱附近，也在人间。据说，它们出现在海岸附近。因此，所在与苦状不定，如《心性休息》说：

The locale of the proximate hells is indeterminate as they occur within mountains, forests, the sky, between crags, in fire, water, and the rest. The inhabitants abide there in small groups, in clusters, and sometimes alone where they are tormented by the individual sufferings that are endured. Hence, these are referred to as proximate locales.

近边地狱处所不定，出现于山、林、空中、岩隙、火、水等。众生以小群、聚落，或独自住于其中，受各别痛苦折磨，因此称为近边处所。

Thus, as taught, in indeterminate places such as mountains, crags, water, fire, space, and so forth, inhabitants of the proximate hells abide at the shores of the oceans and between walls and pillars in a diversity of shapes. Taking rebirth there is due to throwing or eliminating one's bodily excrement on the walls or pillars of temples, as well as inappropriately using general materials that belong to the sangha community, such as their staffs used for begging.[87] Furthermore, it is taught that there are many other minor hell realms where some take rebirth with so-called extra flesh and are so obese that it appears that they have no limbs. Due to tremendous hunger, they devour their own flesh. There are also hell realms referred to as Pestle, Burned Log, and Trunk or Stem. The suffering endured is varied, depending upon the individual supports.

如是所教，在山、岩、水、火、空等不定之处，近边地狱众生以种种形态，住于海岸、墙柱之间。受生其中，由于向寺院墙柱倾倒或排泄身体秽物，以及不当使用僧团共有物，如乞食之杖〔尾注87〕。此外，还有许多小地狱，有人生为所谓“多肉”者，肥胖得仿佛没有四肢，由极度饥饿而吞食自己的肉。也有称为杵、焦木、树干或茎的地狱，依各别所依，所受痛苦不同。

Previously, during the life of our teacher, Buddha Shäkyamuni, one village butcher vowed to abstain from killing during the night but, nevertheless, took rebirth in the neighboring hell realms. At night, he experienced a state of enjoyment with four beautiful women offering him delicious food and drink in a lovely palace. In the daytime, that palace turned into an iron-hot inferno, and the four women became four ferocious dogs trying to devouring him. Another story involves a prostitute who never engaged in sexual misconduct during the daytime but, at night, did. Hence, taking rebirth in hell, she also experienced pleasure during the day but endured suffering all night long. These are some of the scenes [the arya] Śroṇakoṭikarṇa[a] saw as he gazed out at the ocean shores.[88] In the Vinaya, it states:

昔日，我们的导师释迦牟尼佛住世时，有一个乡村屠夫，发誓夜间不杀生，却仍受生相邻地狱。夜里，他在美丽宫殿享乐，四位美女供给美食饮料；白天，宫殿变成炽热铁火狱，四女变为四只凶犬，试图吞食他。另有妓女，白天从不邪淫，夜里却行邪淫；生于地狱后，她也白天享乐，整夜受苦。这些是〔圣者〕室罗那俱胝耳

[a] Dro Zhin Kye Nawa Cheywa (gro bzhin skyes rna ba bye ba)

〔页注a〕在观望海岸时所见的景象。〔尾注88〕律藏说： 返回引用处：1

〔页注a〕Dro Zhin Kye Nawa Cheywa（gro bzhin skyes rna ba bye ba）。

Thus, and the quote continues:

引文又说：

At night attached to her lovers, while remaining moral in the daythrough these actions, both excellent results as well as those based upon sin are experienced.

夜里贪恋情人，白天持戒；由这些行为，体验善妙之果及罪业之果。

Thus, this concurs with how the inhabitants of the neighboring hells explained their situation to Shronakotikarna.

这与相邻地狱众生向室罗那俱胝耳解释自己的处境相符。

By means of numbers, there are some inhabitants who stay alone, as well as different numbers of them within groups. There is an account of some fivehundred monks who were staying together in a pleasing temple; and when they would gather for the noon meal at the ringing of the gong, suddenly the temple became a burning iron jail and their begging bowls turned into various weapons. They would then begin to fight among each other. Once the afternoon meal was complete, everything would revert back to the pleasant experience it was prior to that. It is taught that was the karmic result of an incident that occurred during the time of Buddha Kashyapa. Many bhikshus were sustaining morality, but one day when they came together for the noon meal, they began to argue with one another, striking each other with their begging bowls.

从数量而言，有人独住，也有不同人数成群。有一则故事，约五百僧人同住悦意寺院；午餐时，锣声一响，他们集会，寺院突然变成燃烧的铁牢，钵变成各种兵器，彼此斗殴。午后餐会结束，一切又恢复先前悦意的体验。据说，这是迦叶佛时代一件事的业果。许多比丘持戒，一日午餐聚集时，开始争吵，以钵互击。

In addition, in this hell realm the inhabitants will think that the entranceways, pillars, stoves, or ropes are their own bodies; and when they open doors, make fire on the stove, and so forth, they are tormented by suffering that is always diverse and uncertain. Therefore, there is no certainty in terms of locale, suffering, or life expectancy, hence the reason these realms are referred to as proximate or ephemeral by nature.

此外，此地狱众生会认为门口、柱、炉或绳索是自己的身体。当开门、在炉上生火等时，他们受到种种不定的痛苦折磨。因此，所在、痛苦与寿量皆不确定，所以这些境界被称为近边，或本性暂时的地狱。

The causes for rebirth in these hell realms occur very easily, and even every day many such accumulations for this will occur. There are unfathomable accumulations that have occurred but have yet to ripen, which is why it is unacceptable to just relax in the face of this. One must feel a sense of trepidation toward these possibilities. Our present attitude is that there is a great distance between ourselves and these hell realms, but in fact the difference is as near as one round of breath. This is similarly mentioned in the Bodhicharyavatara:

受生这些地狱的因，极易造成，甚至每日都会积下许多。既已积聚而尚未成熟的业，不可思议，所以面对这些，不应安闲放松，而须对其可能性生起怖畏。我们目前觉得这些地狱离自己很远，实际只隔一轮呼吸。《入菩萨行论》也说：

Having accumulated the karma for hell rebirth, how can one just sit there and relax?

已积生地狱之业，如何还安坐放松？

Thus, and in the Advice from a Spiritual Friend:

《亲友书》说：

Thus, all sinners who must certainly experience the suffering of the hells based on their karmic accumulations will at the moment their breathing stops immediately experience the suffering of the hell realms. When we hear about the inconceivable suffering of these hell realms: if fear still fails to arise within us, then our hearts must be as hard as a diamond. If not, then how is it that someone would not feel fear?

一切依积业而必受地狱苦的造罪者，呼吸停止的那一刻，就立即体验地狱苦。听闻这些地狱不可思议之苦，若我们仍不生恐惧，心必如金刚坚硬；否则，怎会不怖畏？

These are the main points of this explanation. Hence, one must feel trepidation for the following reasons. To see images of what the hells look like, to listen to accounts of how they are, to recall what that would be like, to read books that discuss them, to create replicas of the environment, and so forth- when fear arises, there is no need to mention what it would be like if the suffering of the hell realms were actually ripening upon oneself as the unbearable karmic result. And, so it is.

这是此解释的要点。因此，应由以下理由生起怖畏：观看地狱样貌的图像，听其叙述，忆念情形，读相关书籍，制作环境模型等，尚且生畏，何况地狱之苦作为难忍业果，实际在自己身上成熟，会是什么情形！如是。

3.2.1.1.2.2.3.2.1.2 Suffering of the Pretas Second, to contemplate the suffering of the pretas, there are three categories: those who abide in groups, those who are scattered about, and those who move through space.

3.2.1.1.2.2.3.2.1.2 饿鬼之苦

第二，思惟饿鬼之苦，有三类：群居者、散居者，以及空中行者。

For the first, the locale of these pretas is as follows. Some five-hundred leagues below this continent of jambudvipa is a kingdom within which is a city known as Kapilavastu.[a][89] In that place, not even a morsel of desirable substances exists, such as grass, water, and trees. The environment resembles a vast, red hot copper vessel blazing with redness. There, the principal residing preta is the dharma king Yama surrounded by thirty-six varieties of pretas, as mentioned in the Sutra on Close Placement of Mindfulness.[b] All of these pretas are hungry and thirsty, with dried up bodies that are dark in color and resemble burnt-out tree stumps. Their faces are blanketed with hair, and their mouths are extremely desiccated such that they are always trying to lick their lips.

第一，这些饿鬼的处所如下。赡部洲下方约五百由旬，有一王国，其中一城名为迦毗罗卫

[a] ser kya ney (ser skya'i gnas); Pale Yellow [b] do de drenpa nyer zhag (mdo sde dran pa nyer bzhag, saddharmänusmrtyupasthana)

〔页注a〕〔尾注89〕。那里连草、水、树等悦意物的丝毫也没有，环境如一只广大的赤热铜锅，炽红燃烧。主要饿鬼是法王阎摩，周围有三十六种饿鬼，如《正法念处经》〔页注b〕所说。这些饿鬼全都饥渴，身体枯干黝黑，如烧尽的树桩；脸被毛发覆盖，口极干燥，不断试图舔唇。 返回引用处：1

〔页注a〕ser kya ney（ser skya'i gnas）：淡黄色。

〔页注b〕do de drenpa nyer zhag（mdo sde dran pa nyer bzhag，saddharmānusmṛtyupasthāna）。 返回引用处：1

Those with external obscurations are tormented by hunger and thirst. They rush to rivers, lakes, and ponds and, once arriving there, encounter various beings averting them, holding swords as well as short and long spears. [Even if they can get there], the water they are seeing turns into pus and blood, rendering it unsuitable to drink.

外障饿鬼饱受饥渴折磨，奔向江河、湖泊与池塘；到了那里，却遇见各种众生，手持剑及长短矛，阻挡他们。〔即使能够到达水边，〕眼前的水也变成脓血，无法饮用。

Those with inner obscurations suffer from hunger and thirst as follows. Their mouths, throats, and limbs are very small and narrow, whereas their bellies are huge in comparison. Even though no one else is preventing them from finding food and drink, they are unable to partake of anything.

内障饿鬼遭受的饥渴之苦如下：他们的口、咽喉与四肢极小而狭细，腹部却相形巨大。即使没有别人阻止他们寻找饮食，他们仍无法享用任何食物。

Those with perverted obscurations are affected through food and drink as follows. Whatever these pretas called "pretas with garlands of fire" ingest turns into fire and incinerates them. Here, there are also pretas called "partakers of filth", who partake of despicable things, like eating feces and utilizing extremely unclean things with raunchy smells. Others cut off their own flesh and eat it since they are incapable of partaking of any other proper food and drink. In the Precious Wish-fulfilling Treasury, it states:

倒错障碍的饿鬼因饮食而受苦，情形如下：称为“火鬘饿鬼”的这一类，无论吞下什么，都会变成火，焚烧自身。其中又有称为“食秽者”的饿鬼，食用粪便等可鄙之物，使用极不洁净、气味恶臭的东西。另一些割下自己的肉来吃，因为无法享用其他适当饮食。《如意宝藏论》说：

The outwardly obscured pretas see enjoyments, yet [are unable to uti- lize them]. The inwardly obscured ones' internal organs blaze on fire. The commonly obscured ones are always obsessed with food and drink, so twelve years later even the name of water will not be heard by them. All the while, it appears that others are harming them and preventing them from acquiring what they want.

外障饿鬼虽见受用，却〔无法使用〕；内障者的内脏燃起烈火。共同障碍者始终执著饮食，以致十二年过去，连水的名字也不曾听闻。这期间，总显现为别人加害于他们，阻止他们得到所欲。

Thus, it is taught. Furthermore, there are the specific obscured ones who have many other living beings eating off of their bodies. Tumors grow on them; and when they burst, they eat the contents of the tumors. There are myriad other varieties [of suffering] as well.

教中如此说。此外，特殊障碍者身上有许多其他众生啖食其身体。身上长出瘤疮，溃破后，他们便吃瘤疮中的东西。还有无数其他种类的〔痛苦〕。

Second, the pretas who are scattered about emerge from the others and belong to the class of those who move through space. They partake of flesh in charnel grounds and so forth. They also exist in waters, deserts, at the shores of the oceans, and in a variety of ways. It states in the Vinaya:

第二，散居各处的饿鬼由其他饿鬼中出现，属于行于空中的一类。他们在尸陀林等处吃肉，也存在于水中、沙漠、海岸等地，形态多样。《律藏》说：

When one employs harsh speech, aggression, stinginess, and the inca- pacity to express generosity, rebirth in the world of pretas occurs.

口出恶语，怀有嗔害、悭吝之心，又不能布施，就会转生饿鬼世界。

Thus, and:

又说：

When healthy and intoxicated by pleasures, as well as youth and wealth, unable to give even slightly to others, rebirth in the world of pretas will occur.

身体康健，沉醉于享乐、青春与财富，连些微事物也不能施给他人，就会转生饿鬼世界。

Hence, this quote is similar to the stories that the pretas told Shronakotikarna while he was wandering at the ocean shores. Saying jung pa[a] [i.e., an ancient term] means having avarice or being incapable of expressing generosity toward others. The term gyag pa[b] means to be without illness and so forth, SO one feels a sense of self-empowerment or pride. Being intoxicated by arrogance is to possess pride. In the Autobiography of a Female Preta,[c] it states:

因此，此处引文与输屡那俱胝耳游历海岸时，饿鬼们向他讲述的故事相似。所谓 jung pa[a]〔即古语〕，意为贪吝，或不能对他人行布施。gyag pa[b] 一词意为没有疾病等，因而觉得自己强健有力，生起骄慢。为傲慢所陶醉，就是具有骄慢。《女饿鬼自传》[c]中说：

I gave birth to five boys at night and five boys in the daytime. Although I ate them all, I still do not feel satisfied.

我夜间生下五个男孩，白天又生下五个。虽然全都吃了，仍不觉得满足。

Thus, there is also the category of [pretas] who eat their own offspring.

因此，也有吃自己子女的〔饿鬼〕类别。

Third, the pretas that move through space are as follows. In Resting the Mind in Repose, it states:

第三，行于空中的饿鬼如下。《心性休息》说：

The pretas that move through space belong to the class of máras, rakshas, yakshas, tsen, and gyalpo.[d] Based on miraculous karmic abili- ties, they wander everywhere without obstruction, bringing about myr- iad modes of harm, sending illness, stealing vitality, obstructing life, and the like. Hence, they send harm and illness to others and are obsessed with fear since their minds are always confused. Most of the time, they are hungry and thirsty, and some of them are repeatedly tormented by the same illness or weapon that took their lives in the past as though it were occurring all over again. Some of the nonhuman species are always in motion, not remaining still for a moment. Although they magically wander, they think that the narrow passageways are guarded by others. It is taught that many types of undetermined suffering occur to them.

行空饿鬼属于魔、罗刹、药叉、赞与杰波[d]等类。依业力所生的神变能力，他们遍处游行，无有障碍，造成无数形式的伤害，散播疾病、盗取精气、障碍寿命等。因此，他们给别人带来伤害与疾病，而自己的心又始终迷乱，满怀恐惧。大多数时候，他们饥饿口渴；其中一些不断被过去夺去其生命的同样疾病或兵器折磨，仿佛那一切重新发生。有些非人种类不停移动，一刻也不安住。虽然以神变游行，却认为狭窄通道都有别人把守。教中说，他们会遭遇许多不定种类的痛苦。

The extent of the pretas' lives is as the Abhidharma states:

饿鬼寿量，如《阿毗达磨》说：

For pretas, one [human] month is a single day, multiplied by five hundred.

饿鬼以〔人间〕一月为一日，乘以五百。

Thus, it is as taught. For the pretas who live in groups on and below the earth, one human month equals a day; and they will live for some five hundred of their own years. For the other types of pretas, life expectancy remains indeterminate.

教中如此说。对于群居于地上及地下的饿鬼，人间一个月等于一日，他们约活自身的五百年。其他种类饿鬼的寿量则不确定。

[a] jung pa [b] rgyag pa [c] yi dak möi tok jöd (yi duags mo'i rtogs brjod) [d] dre, nödchin, simpo, tsen, and gyalpo ('dre, gnod sbyin, srin po, btsan, and rgyal po)

[a] jung pa。 返回引用处：1 2

[b] rgyag pa。 返回引用处：1 2

[c] yi dak möi tok jöd（yi duags mo'i rtogs brjod）。 返回引用处：1 2

[d] dre、nödchin、simpo、tsen、gyalpo（'dre、gnod sbyin、srin po、btsan、rgyal po）。 返回引用处：1 2

Third, for contemplating the suffering of animals, there are three: animals that abide in the depths, random animals, and the class of nagas. First, it states in Resting the Mind in Repose:

第三，思惟旁生之苦有三：

Animals abiding in the depths are as vast as the four treasures of water.[90] Each consuming the other, their suffering is boundless. In the depths of the dark ocean, they are fearful and constantly suffer from heat, cold, thirst, hunger, and preying upon one another.

住于深处的旁生、散居旁生，以及龙类。第一，《心性休息》说：

住于深处的旁生，广大如四大水藏。〔尾注90〕彼此吞食，痛苦无边。在幽暗的大海深处，心怀恐惧，不断遭受热、寒、渴、饥及互相吞食之苦。

Thus, as taught, from the four directions of Lake Manasarovar, four great rivers emerge. Within them, there are fish, makaras,[a][91] and sO forth that devour one another, causing on-going torment. For those that abide in the oceans between the four continents[92] up to the water line on Mt. Meru, there is no appearance of the sun; and it is so dark they are unable to see in front of themselves. The sizes and colors of their bodies are diverse, and they are so abundant that they appear like piles of grain or piles of fermented beer grain. The larger devour the small without masticating, and they suffer by being incapable of moving at all. The smaller also feed off their predators from the inside out.

如教所说，从玛那萨罗瓦湖四方流出四条大河，其中的鱼、摩竭[a]〔尾注91〕等互相吞食，造成持续的折磨。至于住在四洲〔尾注92〕之间海洋中、直至须弥山水位线处的旁生，那里没有阳光显现，漆黑得看不见前方。它们的身体大小、颜色各异，数量极多，宛如谷堆或酿酒后发酵谷物的堆积。大的不经咀嚼便吞食小的；它们完全无法移动，因而受苦。小的也从捕食者体内向外啖食。

In addition, the levels of beings that reside within the great oceans involve two that are in the upper region and one that dwells in the lower depths. The [locale] for the first begins some twenty-thousand leagues from the [ocean's] sur- face; and between the lower two, there are twenty-five thousand leagues each in descending order. On the first level, there are two classes of makaras that belong to the category of fish. The size of their bodies is some seven-hundred leagues in length. They are capable of swallowing five-hundred merchants, including their ships.

此外，住于大海中的众生有不同层次：上方有两层，深处有一层。第一层〔处所〕从〔海〕面以下约二万由旬处开始；往下两层之间，各相隔二万五千由旬。第一层有属于鱼类的两类摩竭，身长约七百由旬，能够连同船只吞下五百商人。

Below that, the next level involves two classes of makaras that are called "fish swallowers" since they are able to guzzle down even the previously mentioned makara from the class of fish. Their bodies are twice as large as the first [class], some one-thousand four-hundred leagues in length. At the bottom of the ocean dwell the makaras called fish swallowers, who swallow the previously mentioned makaras. The bodies of these creatures are larger than the preceding, some two- thousand eight -hundred leagues in length. They are surrounded by many smaller creatures that they suppress and render dysfunctional.

其下第二层有两类称为“吞鱼者”的摩竭，因为它们连前述鱼类摩竭也能一口吞下。其身体比第一〔类〕大一倍，长约一千四百由旬。海底居住着也称为吞鱼者的摩竭，吞食前述摩竭。它们的身体比前者更大，长约二千八百由旬，周围有许多较小的生物，被它们压制而无法活动。

These makaras always have their mouths gaping; and within them, many living beings nest. Occasionally when they close their mouths, all those crea- tures die, causing the ocean around them to turn red from their blood. Some

这些摩竭始终张着巨口，许多众生在其中安居。有时它们闭口，那些生物便全部死亡，其血将周围海水染红。有些

[a] ma ka ra

[a] ma ka ra。 返回引用处：1 2

Second, random animals are as the quote continues:

第二，散居旁生，如引文继续说：

Random animals in the human realm include birds, animals, and so forth. They harm one another and are hunted by others. Horses, cat- tle, camels, donkeys, and many others suffer infinitely through being beaten and manipulated. Their lives are lost in order to give up their flesh, skins, and bones. The characteristic of this suffering is that there is no end in sight.

散居人间的旁生，包括鸟、兽等。它们互相伤害，又被别人捕猎。马、牛、骆驼、驴等许多动物，因遭殴打与驱使而受无量苦。为了交出自己的肉、皮与骨，它们丧失生命。这类痛苦的特征，是看不到尽头。

Thus, as taught, those who are scattered and dwell in the human realm are not the same as the pretas previously mentioned. These birds and wild animals are tor- mented and slain by the weapons of hunters and captured by traps and nets. The horses and cattle have their noses pierced and are castrated and forced to become beasts of burden. They are ridden and used for labor, such as plowing fields. Their blood is let and drunk and their fur forcefully ripped from the skin, while they are beaten with iron rods, clubs, and the like. Goats and sheep are killed for their meat, while wild animals are slaughtered for their skins. Elephants are murdered for their tusks, and some barbarians will even flay their skin while the animal is still alive. In order to extract substances such as mercury,[93] some animals are placed in large iron vessels and cooked down.

如教所说，散处而住于人间的这一类，与前述饿鬼不同。这些鸟兽遭猎人的武器折磨、杀害，又被罗网捕获。马与牛被穿鼻、阉割，被迫成为负重牲畜，供人骑乘、劳役，如耕田等。人们放出它们的血来喝，强行从皮肤上拔下毛，又用铁棒、棍杖等殴打。山羊、绵羊因肉而被杀，野兽因皮而遭屠戮，大象因牙而被杀害，有些野蛮人甚至趁象还活着便剥下象皮。为了提取水银等物质，〔尾注93〕有些动物被放入大型铁器中熬煮。

According to the customs of some non-Buddhists, many animals are sacrificed alive[94] by burning them to death, as well as offering their flesh and blood. The many ways that they suffer can be directly witnessed by us in our present lives.

依某些非佛教徒的习俗，许多动物被活活烧死作为牺牲，〔尾注94〕其肉与血也被供献。它们种种受苦的方式，是我们今生能够亲眼看见的。

Third, the suffering of the classes of nägas is as the quote continues:

第三，龙类之苦，如引文继续说：

The happiness and suffering of many nagas is divided between day and night. Their happiness and suffering changes from morning to night, and some of them experience being caught in a rainstorm of hot sand. Others suffer separation between companions. Most of them are deluded and fear the garuda's wrath. They endure many kinds of torment.

许多龙的苦乐分在昼夜，其苦乐从早到晚变化。有些遭遇热沙雨，有些遭受伴侣分离之苦。大多数愚痴，并畏惧金翅鸟的威怒，忍受种种折磨。

Thus, as taught, although nagas experience sporadic happiness in the morn- ing, afternoon, and evening, at other times that becomes the torment of heat, cold, hunger, and thirst. Hence, their experiences of happiness and suffering are divided. Some of them experience being caught in rainstorms of hot sand, while others are expelled from their ranks and rejected. They then suffer hor-

如教所说，龙类虽然在早晨、午后与晚间偶尔享乐，其他时候却变为热、寒、饥、渴的折磨。因此，它们的苦乐经验交替。有些遭遇热沙雨，有些被逐出同类而遭排斥，于是因孤独而遭受极大

In this world of Jambudvipa at the banks of Lake Manasarovar, there is a forest of shalmali trees where four classes of garudas reside. Garudas that are born from eggs will eat nägas who are likewise born from eggs. The [garudas] born from the womb eat both womb- and egg-born nägas. Those born from heat and moisture partake of nagas born from all three- eggs, womb, and heat and moisture. Those born miraculously eat all four types of nägas.

在此瞻部洲世界，玛那萨罗瓦湖畔有一片设拉末梨树林，四类金翅鸟住在那里。卵生金翅鸟吃同为卵生的龙；胎生〔金翅鸟〕吃胎生与卵生的龙；由热与湿所生者，吃卵生、胎生、湿生这三类龙；化生金翅鸟则吃所有四类龙。

Furthermore, in the Advice from a Spiritual Friend, it tells us:

此外，《善友教言》告诉我们：

The superior nãgas have many heads that indicate the degree of their suffering.

殊胜的龙有许多头颅，显示其痛苦的程度。

Thus, however many heads the superior kings of nagas have indicates the degree of suffering and torment to be experienced. Furthermore, among the classes of nãgas, there are varieties of suffering, including anxiety toward the power of dhāraṇīs.[95]

因此，殊胜龙王有多少头颅，就显示它们将遭受多少痛苦与折磨。此外，龙类还有各种痛苦，包括对陀罗尼威力的畏惧。〔尾注95〕

The extent of their lives is as the Abhidharma states:

它们的寿量，如《阿毗达磨》说：

The longest life expectancy for an animal is an eon of time.

旁生最长的寿量为一劫。

Thus, the king of nagas, Takshaka,[a] and others are able to live for an intermedi- ate kalpa. A short life is to live from morning to evening, and the least would be for only a moment. Therefore, there is no determined life expectancy. Since the descriptions concerning the infallible law of cause and result are undeceiv- ing, it is certain that all of us will fall into these lower realms. Even now, we are unable to bear a spark of fire or the coldness of the winter air striking our bodies, including feeling hungry and thirsty for a single day. We should bring to mind the thought, "If I were born in the hells or lower realms, how could I bear this?" Contemplating this on a daily basis and giving up these causes, one must accom- plish the causes for taking rebirth in the higher realms while one has the support of this human life.

因此，龙王德叉迦[a]等能够活一个中劫。短寿者从早晨活到晚间，最短则只活一刹那，故没有确定寿量。关于因果不爽之理的说明并不欺诳，所以我们全都会堕入这些恶趣，这是确定的。即使现在，一点火星或冬日寒气触身，乃至一日饥渴，我们都无法忍受。应当想到：“若我生于地狱或恶趣，如何能够忍受？”每天如此思惟，舍弃这些因；趁仍有人身所依时，必须成办投生善趣之因。

Arya Nägarjuna has said:

圣龙树说：

If brought to mind today, one must recall the extreme heat and cold of the hells, the hunger and thirst of the pretas, and how their bod- ies become parched and dehydrated without food or drink. One must recall the suffering of the animals that occurs based on delusion and

今日思惟时，应忆念地狱的极热与极寒，饿鬼的饥渴，以及因无有饮食，身体如何干枯脱水。应忆念旁生由愚痴而生的痛苦，并

[a] Jogpo ('jog po); a mythological naga king

[a] Jogpo（'jog po）；神话中的一位龙王。 返回引用处：1 2

Thus, one should contemplate and observe the suffering of the hot and cold hells, the hunger and thirst of the pitiful pretas who are parched from deprivation, and the animals overcome by delusion, including those that are scattered about and dwelling in the depths of the seas. Having abandoned all these causes and once this human body has been acquired, the causes for rebirth in the higher realms must be produced. Hence, it is taught that one must be extremely careful concerning the full abandonment of the causes for the nonvirtuous states of the lower realms.

因此，应当思惟、观察寒热地狱之苦，因匮乏而干枯的可怜饿鬼之饥渴，以及被愚痴覆蔽的旁生，包括散居者与住于海洋深处者。舍弃这一切因之后，既已获得人身，便应生起投生善趣之因。所以教中说，对于彻底舍弃恶趣不善境况之因，必须极其谨慎。

3.2.1.1.2.2.3.2.2 Contemplation on the Suffering of the Three Higher Realms This has three parts: 1 Suffering of humans 2 Suffering of asuras 3 Suffering of devas

3.2.1.1.2.2.3.2.2 思惟三善趣之苦 3.2.1.1.2.2.3.2.2 Contemplation on the Suffering of the Three Higher Realms

分为三部分：

1. 人之苦
2. 阿修罗之苦
3. 天之苦

Second, contemplating the suffering of the realms of well-being [i.e., the higher realms] has three: the suffering of humans, the suffering of asuras, and the suf- fering of devas.

第二，思惟安乐趣〔即善趣〕之苦有三：人之苦、阿修罗之苦，以及天之苦。

First, the suffering of humans is as stated in the Wish-Fulfilling Treasury:

第一，人之苦，如《如意宝藏论》所说：

Humans lack the opportunity for true well-being and are besieged by the misery of birth, old age, sickness, and death, including separation from loved ones, the inability to satisfy desire, and having to experi- ence the unwanted. There are many hardships based on heat and cold when their needs are not met. The way some [humans] repay kindness is to harm others. Loved ones turn against one another, and meaning- less jealousy abounds. Humans also indulge in pointless criticism and exaggeration.

人缺少真正安乐的机会，被生、老、病、死之苦包围，还包括与所爱分离、欲望无法满足，以及不得不经历不愿遭遇之事。需求不能满足时，因寒热而有诸多艰难。有些人报恩的方式，是伤害别人。亲爱之人相互反目，无意义的嫉妒充斥其间；人又沉溺于无谓的批评与夸大。

Thus, as taught, among these the suffering of birth is as mentioned in the Letter to a Disciple:

如教所说，其中生苦，如《弟子书》所说：

Thus, if born from mother's womb, to say that is "extremely uncomfortable and unclean" means that, within the womb, it is tight and narrow; and the fetus is pressed against organs and unclean substances. Crouched over and crowded, the fetus is tormented by this suffering in the following ways. Below the mother's stomach and upon the intestines, facing toward the spine, the fetus resides in the midst of unclean odors and substances for thirty-eight weeks. During the first week, the oval shape of the embryo is, for example, like frothy broth that emerges from cooked rice or the skin of creamy yogurt. By the second week, there is a bluish karmic wind called "permeating everything" that causes the embryo to take on an oblong shape resembling dried yogurt or frozen butter.[96]

因此，若从母胎出生，说其“极不舒适而不净”，是指胎中狭窄逼仄，胎儿紧贴脏腑与不净物。蜷缩拥挤的胎儿遭受的苦如下：在母亲胃下、肠上，面向脊椎，居于不净气味与物质之中，历时三十八周。第一周，胚胎呈椭圆形，例如煮米时泛起的泡沫米汤，或浓酸奶表面的皮。第二周，有一种名为“遍入”的青色业风，使胚胎呈长圆形，如干酸奶或凝固的酥油。〔尾注96〕

By the third week, due to the wind called "treasure opening", the embryo becomes lumpy or fleshy, shaped like a metal scepter or a squirming earthworm. By the fourth week, the wind called "vast opening" causes the fetus to become spherical and solid like a mortar.[97] By the fifth week, the wind called "total con- version" causes the limbs to form; and the indications of the two shoulders, two thighs, and the head arise. By the sixth week, the wind called "vastness" causes the indication of the forearms and lower legs to form. By the seventh week, the wind called "swirling" causes the indications of the two hands, ankles, and feet--these four--to form. By the eighth week, the wind called "reversal and transformation" causes twenty indications to occur, such as the initial signs of the ten fingers and toes. Thereafter, each week will bring about a complete trans- formation so that, by the thirty-fifth week, the limbs of the fetus in the womb will be fully developed.

第三周，由名为“开藏”的风，胚胎成为块状或肉团，形如金属权杖或蠕动的蚯蚓。第四周，名为“广开”的风，使胎儿变得圆而坚实，如臼。〔尾注97〕第五周，名为“全转”的风，使肢体形成，两肩、两股与头的迹象出现。第六周，名为“广大”的风，使前臂与小腿的迹象形成。第七周，名为“旋转”的风，使双手、踝与足——这四者——的迹象形成。第八周，名为“反转变化”的风，使二十处迹象出现，如十个手指与脚趾的最初迹象。此后每周都有完整的变化，直到第三十五周，胎中胎儿的肢体才完全发育。

While abiding within the womb: when the mother eats or drinks something hot, the fetus will have the sensation of being dropped into a fire pit. If she par- takes of something cold, it will be as though placed upon an ice block. When she jumps or runs, there will be the sensation of falling down a narrow gorge causing intense anxiety to arise. These are the reasons why it was previously mentioned that being in the mother's womb is like being in the hells. By the thirty-sixth week, the fetus will feel a sense of dislike for the womb; so by the thirty-seventh week, the fully developed infant will have a sense that the womb is unclean, foul- smelling, dark, and dungy. At the thirty-eighth week, by the strength of the wind called "gathering the extremities", the body of the child will rotate within the womb so the head will point downward with eyes closed. This is the wind that places the child in position for birth.

居于胎中时，母亲吃喝热的东西，胎儿便如落入火坑；若她吃冷的东西，便如置于冰块上。她跳跃或奔跑时，胎儿便如坠入狭窄峡谷，生起强烈恐惧。这就是前文说住于母胎如在地狱的原因。到第三十六周，胎儿开始厌恶母胎；第三十七周，发育完全的婴儿便觉得胎中不净、恶臭、黑暗而污秽。第三十八周，由名为“聚集肢端”的风力，婴儿的身体在胎中转动，头向下，双眼闭合。这种风使婴儿摆好出生的姿势。

In this way, once two-hundred and sixty-six days have passed, the wind called "downward opening" will emerge; and through this karmic wind, the womb-

如此，过了二百六十六天，名为“向下开启”的风出现；由此业风，被包在胎中的

The suffering of old age is as stated in the Sutra of Vast Manifestations:

老苦，如《广大显现经》说：

Through aging, a once-attractive body becomes unattractive; through aging, the charisma of presence and strength are stolen. Through aging, well-being is taken away and replaced by humiliation. Through aging, one is led toward death; and vitality as well is lost.

由于衰老，曾经悦目的身体变得不悦目；由于衰老，仪表的魅力与力量被夺走。由于衰老，安适被夺去，换来屈辱。由于衰老，人被引向死亡，活力也随之失去。

Thus, as taught, the body's posture bends like a bow, and the hair turns white like a tinder flower.[a] The forehead and entire body become wrinkled like a cutting board. Previously, when there was youth, the hair was dark, the body stood erect, [and] the skin was smooth and taunt. That same body changes so dramatically through the process of aging that it is as though it dies when, in fact, there is still life. '

如教所说，身体弯曲如弓，头发白如引火草之花。[a]额头乃至全身都皱如砧板。先前年轻时，头发乌黑，身体挺直，皮肤光滑紧实；同一个身体经衰老而变化如此巨大，仿佛已死，而实际上仍活着。

The Lord Supreme Ruler, Kalzang Gyatso,[b] said:

至尊法王格桑嘉措[b]说：

A youthful body's flesh and blood is steeped with vitality. Every day, month, and year, that strength decreases; SO wherever one observes, both body and mind gradually decline. Although still alive, the human body undergoes dramatic transformations. How sad it is to observe this.

年轻身体的血肉充满活力，然而每一天、每一月、每一年，那力量都在衰减；无论从哪里观察，身心都渐渐衰退。虽仍活着，人身却发生剧变。见到这一切，何其悲伤！

Thus, while still alive in the same body, it will appear as though the body has been swapped. Until Yamä is encountered, the life expectancy will gradually decrease by days, months, and years, resembling the waning moon. Knowing this, the mind is saddened. The body's strength is lost so, when standing up, it feels like a tree trunk being uprooted. When sitting down, it feels like a rope snapping on a hanging bag of dirt that suddenly drops to the ground. When walking, steps are unsteady; and when speaking, speech is jumbled and hard to hear. When the organs decline, the eyes cannot see clearly; and when memory declines, things

因此，仍活在同一身体中，却仿佛身体已经被调换。在遇见阎魔之前，寿命逐日、逐月、逐年减少，如亏缺之月。知道这些，心便悲伤。身体失去力量，起身时，如树干被连根拔起；坐下时，如悬着一袋泥土的绳子断了，猛然坠地。走路时步履不稳，说话时语音混乱，难以听清。诸根衰退时，双眼看不清；记忆衰退时，事情

[a] tra wa'i metog (spra ba'i me tog); flower from Aeschynomene grandiflora [b] skal bzang rgya mtsho; the 7th Dalai Lama, 1708-1757

[a] tra wa'i metog（spra ba'i me tog）；Aeschynomene grandiflora 的花。 返回引用处：1 2

[b] skal bzang rgya mtsho；第七世达赖喇嘛，1708–1757。 返回引用处：1 2

Third, the suffering of illness is as stated in the Letter to a Disciple:

第三，病苦，如《弟子书》说：

For example, at the end of winter when the winds and snow are strong, the state of the grasses and trees and the vigor of the forest and medic- inal herbs are depleted. Like that, through illness, vitality is spent; and the strength of the organs and bodily functions wanes.

例如冬末风雪猛烈时，草木衰败，森林与药草的生机耗尽。同样，由于疾病，活力耗散，诸根与身体功能的力量衰减。

Thus, as taught, when the warmth and coolness of the body become imbalanced, many types of pain and discomfort ensue. Becoming fragile, body weight is lost and the skin dries out, making it hard to even move around. When the body's ele- ments become imbalanced, the mind suffers from depression, as days and nights seem to last forever. One is cautioned about foods that were once pleasing and enjoyable that will now be the source of further poor health and must be with- held against one's consent. Conversely, undesirable things, such as medicines, surgery, moxabustion, and the like will have to be endured whether one likes it or not. If certain diseases are not cured, then they lead to death; so the suffering endured will be intense.

如教所说，身体寒热失调，各种疼痛与不适随之而来。身体变得脆弱、消瘦，皮肤干燥，甚至难以行动。身体诸大失衡时，内心郁闷，日夜仿佛漫长无尽。过去悦意可口的食物，如今被告诫会使病情加重，即使不愿意，也不得食用。反之，不喜欢的药物、手术、艾灸等，不论喜欢与否，都必须忍受。有些疾病若不能治愈，便会导致死亡，因此所受之苦十分强烈。

Fourth, the suffering of death is as stated in the Sutra of Vast Manifestations:

第四，死苦，如《广大显现经》说：

The prospect of facing death, transference, as well as the process of future lives, and permanently leaving behind that which is cherished the most -never returning and never to be met again-is similar to a leaf that has dropped from a tree or the continuity of a flowing river ..

面临死亡、迁转及后世的过程，永远离开最珍爱的事物，再不返回，再不相见，犹如从树上落下的叶子，或流河的相续……

Thus, first there is death and then transmigration, followed by the intermediate state of becoming. When there is the volition of connecting with the future lives, one must then separate from that which is cherished the most. Once dying, that person will never return or be met again.

因此，先是死亡，随后迁转，再是投生的中阴。生起连接后世的意向时，便必须与最珍爱的一切分离。那人一旦死去，就再不返回，也再无法相见。

For example, once a leaf falls from a tree, it cannot be placed back on the tree to once again grow. This also resembles a strongly flowing river that will not reverse its course. When the illness that brings about death arrives, no matter how many methods are applied, that illness will only escalate until the doctors give up and the divinations become irrelevant. Relatives full of sadness will sur- round the dying person making preparations for their passing, such as who will perform the last rites and deposit the body at the burial ground.[98] The dying person's vitality will be lost, the mouth will dry up, the lips will stick to the face, the nose will collapse, and the eyes will sink into the sockets. Breathing will turn

例如，叶子一旦从树上落下，就无法放回树上使其重新生长；这又如湍急的河水，不会倒流。致死的疾病到来时，不论施用多少方法，病势只会加重，直到医师放弃，卜算也失去作用。悲伤的亲人围在临终者身边，为其离世做准备，例如由谁主持临终仪轨、将尸体送往葬地。〔尾注98〕临终者失去活力，口腔干燥，嘴唇紧贴面部，鼻子塌陷，双眼深陷眼眶，呼吸变成

Humans have an abundance of enemies and threats so that, once encounter- ing an enemy, life can be cut short and all of one's possessions stolen or robbed. Furthermore, both humans and nonhumans impose various types of harm. Separating from one's close loved ones leaves the mind tormented by the pain of separation, while the speech laments in sorrow. There may even be physical attempts to harm one's own body by pounding on it, starving it, and the like. Not only that, if a close relative moves far away, then by recalling and longing for their company, one will mull over their good qualities; and all three doors will experience misery.

人有许多敌人与威胁，一旦遇敌，便可能被夺命，全部财物遭抢劫或偷盗。此外，人与非人都会施加各种伤害。与亲爱之人分离，内心被离别之痛折磨，口中悲叹哀号；甚至可能捶打身体、绝食等，试图伤害自己的身体。不仅如此，若近亲远迁，忆念并渴望其相伴时，便会反复想着他们的优点，身语意三门都遭受痛苦。

Furthermore, humans suffer from lack of necessities, such as water and land, unwanted illness and demonic-force possession that can suddenly occur, including the inability to acquire crucial necessities, such as housing, and cov- eted wealth, fame, and the like. A human will exhaust himself through these various activities. There is constant disappointment among one another, such as the thought that someone is helping but only to find out they are harming. Even if one is in a position of power, such as that of a lama or a leader, the followers and others may fail to listen and turn against one another in the end. Otherwise, those who are jealous will say negative things, never expressing any good quali- ties. For no reason, one will be blamed through false claims; and even if one has qualities, rather than those being expressed, one will be disparaged. There are many sorts of suffering that totally disturb the body and mind, such as feeling jealously toward others who have qualities that one does not possess. In these ways, misery ensues.

此外，人还因缺乏水、土地等必需品而受苦；不愿有的疾病与魔力附身可能突然出现，重要的住处等必需品，以及渴望的财富、名声等，又无法获得。人在这各种活动中耗尽精力。彼此不断使对方失望，例如本以为某人在帮助自己，结果却发现对方正在伤害自己。即使身居上师或领袖等有权势的地位，追随者及他人也可能不听从，最终彼此反目。或者，嫉妒者只说坏话，从不称赞任何优点；无缘无故，人便被不实之辞责备，即使具有功德，也得不到称扬，反而遭到贬损。又如因别人具有自己所无的优点而嫉妒，有种种痛苦，彻底扰乱身心。苦恼如此接踵而至。

Furthermore, in the Accounts from the Ganachakra, it states:

此外，《会供记述》说：

The suffering of the lower realms exists even among human beings, without exception. The pain of their suffering can be equal to the hells. Some humans are so poor that they are comparable to the yamäs of the world[a] [i.e., pretas], while some even suffer like animals since those who are powerful torture and suppress the underdog -not just occasionally but consistently like flowing river. Some humans suffer from extreme poverty, while others from dissatisfaction. The suffering of endlessly searching for success is relentless, while everyone feels a sense of com- petitiveness to the point of even taking one another's lives.

恶趣之苦在人类中也无一例外地存在。他们所受的痛，可以等同地狱。有些人贫困得堪比“世间阎魔”[a]〔即饿鬼〕，有些甚至如旁生受苦，因为强者折磨、压制弱者，并非偶尔如此，而是如流水般持续不断。有些人受极度贫困之苦，另一些则受不知足之苦；不断追求成功之苦，无休无止，人人又怀竞争之心，以至互相夺命。

[a] shinje jigten (gshin rie'i 'jig rten)

[a] shinje jigten（gshin rje'i 'jig rten）。 返回引用处：1 2

Thus, as taught, for the most part this quote is easily understood; however, say- ing "yamäs of the world" is cryptic and refers to pretas. The harm they impose is unceasing like flowing river. Some [humans] have extreme poverty, others dis- satisfaction, and the suffering of constantly wishing to achieve the highest degree of success. Everyone is preying off the other and willing to kill. In addition, there is an abundance of suffering that depends upon each individual's status in life, whether high or low.

如教所说，此段引文大多容易理解；但“世间阎魔”的说法隐晦，所指是饿鬼。他们施加的伤害如流水般不息。有些〔人〕极度贫困，另一些不知足，又有不断希求获得最高成就的痛苦。人人互相侵夺，甚至愿意杀害对方。此外，依各人地位的高低，还会有许多痛苦。

In the Four-Hundred Stanzas, it states:

《四百论》说：

Those of higher status will suffer mentally, and those of lower will suffer physically. These two degrees of suffering undermine this world day in and out.

地位高者受心苦，地位低者受身苦。这两种痛苦，日夜损害此世间。

Thus, mental suffering occurs due to having excess responsibilities like that of a king. Physical suffering mainly occurs to ordinary individuals who are poor and subservient to others, and so forth.

因此，如国王一般负担过重，会有心苦；身苦则主要发生于贫穷、受他人役使的普通人等。

Among the higher realms, the human realm is considered principal; yet since there exists diverse suffering such as this, who then would not feel a sense of repulsion toward this existence?

在诸善趣中，人趣被认为最主要；然而既有这许多不同痛苦，谁不会对这种生存生起厌离？

Alas! Thinking this is a place of well-being and happiness is so deluded! If the Tathägata's own younger brother, Ananda, suffered in this way, then who is there that can be content in this world?

唉！以为这里是安适快乐之地，是何等迷乱！若如来自己的弟弟阿难〔原英如此称呼〕尚且如此受苦，世间又有谁能够满足？

Through these teachings, confidence is gained in the truth of Bud- dha's speech.

由这些教法，对佛语的真实获得确信。

Thus, these are the verses that summarize the section.

以上是总结本节的偈颂。

Second, contemplating the suffering of the asuras is as follows. Generally, the asuras have five classes as stated in the Wish-Fulfilling Treasury:

第二，思惟阿修罗之苦如下。总体而言，

Asuras exist in five classes: the glorious longevity devas, the powerful yakshas, the unruly märas, the butchering räkshas, and the savage class of nãgas. In addition, their bodies and life expectancies are uncertain and diverse.

阿修罗有五类，如《如意宝藏论》说：

阿修罗有五类：具威德的长寿天、强大的药叉、不驯的魔、屠戮的罗刹，以及凶猛的龙类。此外，他们的身体与寿量不定，各各不同。

Thus, the class of glorious longevity asuras have glory and excellent fortune that is equal to the devas of the thirty-third level, such as the god Vemachitra[a] and

因此，具威德的长寿阿修罗一类，具有等同三十三天天众的威光与殊胜福报，如毗摩质多罗天[a]及

[a] Takzangri (thags bzang ris); Excellent Woven Patterns

[a] Takzangri（thags bzang ris）；精美织纹。 返回引用处：1 2

The suffering that these classes endure is as stated in the Wish-Fulfilling Treasury:

这些类别所受之苦，如《如意宝藏论》说：

All asuras suffer from anger, fighting, and unwanted situations that ripen upon them, including their death. Given that their suffering is so diverse, they have no true happiness.

一切阿修罗受嗔怒、争斗、不愿之事成熟于身以及死亡之苦。其苦如此多样，故无真实安乐。

Thus, all asuras fight with the gods on the thirty-third level since their minds are full of angry aggression. They also bicker among one another. The suffering they endure through jealousy is like a cutting wind and their anger like a raging fire. Not being able to fulfill their wishes, unwanted circumstances ripening upon them and death are among the boundless miseries they endure. In the Advice from a Spiritual Friend, it tells us:

因此，一切阿修罗内心充满嗔恨与攻击性，便与三十三天天众交战，也彼此争吵。他们因嫉妒而受之苦如割人的风，嗔怒如猛火。不能如愿、不愿的境况成熟于身，以及死亡，都是他们所受无边痛苦的一部分。《善友教言》告诉我们：

The asuras will characteristically endure great suffering based on their anger toward the glory of the devas. Even though they have intelli- gence, they are obscured by the defilements of sentient beings and fail to see the truth.[99]

阿修罗的特征，是因嗔恨诸天的威德而受大苦。虽有智慧，却被有情的垢染遮蔽，不能见谛。〔尾注99〕

Thus, all asuras characteristically are overcome by pride and cannot stand the fact that devas have such glory and wealth. Possessing the defilements of sentient beings or fully ripened impediments, their aggregates are a product of fully rip- ened obscurations. Given that previous karma will fully mature: until they are free from this, the capacity to see the truth and achieve the mind of concentra- tion will be obscured.

因此，一切阿修罗的特征，是被骄慢压倒，无法容忍诸天拥有如此威光与财富。具有有情的垢染，或称异熟障，他们的诸蕴是异熟障的产物。宿业将完全成熟，在从中解脱之前，见谛与成就禅定心的能力都会被障蔽。

The manner through which these asuras fight is as follows. The root cause for their turmoil is that -among the inhabitants of Jambudvipa- -when an abun- dance of merit is accumulated, this increases the devas' good fortune; and that makes the asuras jealous. Devas will look at the daughters of the asuras, making them more envious. Because asuras are attached to the ambrosia of the devas: when they see the devas' wish-fulfilling trees adorned with their flowers and fruits, they become aggravated. The asuras think, "Since the glorious fruits and flowers that emerge from the wish-fulfilling trees belong to the devas, we should

阿修罗交战的方式如下。纷争的根本原因，是瞻部洲居民积集大量福德时，诸天福报增长，阿修罗便嫉妒。诸天注视阿修罗的女儿，也使他们更加嫉妒。阿修罗贪著诸天的甘露，看见诸天如意树花果庄严，便生愤恨。他们想：“既然如意树结出的美妙花果归诸天，我们就应

The locale [of the asuras] is within the hollow, lower part of Mt. Meru that is submerged in water. There are four locations there; the first is at the point where the water level and the mountain meet. Directly inside of that some twenty- thousand leagues below is the first level [of the asuras] and the city called Ödan.[a] The [king] is called Drachan,[b] Son of the Lioness. Then, some twenty-thousand leagues below is the second level and the city called Kartreng.[c] The king is called Gültreng.[d] Twenty-thousand leagues below that is the city called Zabpa[e] and the king called Metog.[f] Twenty-thousand leagues below that is the fourth-level city called Serdan[g] and the king of asuras called Vemachitra. When they fight with devas, sometimes all four kings join together, such as Vemachitra; and other times only the upper-level kings will fight. They wear strong armor made of lapis lazuli and crystal and wield swords, spears, bows, arrows, and other weapons.

〔阿修罗的〕住处位于须弥山没入水中的下部空洞内，那里有四处。首先是水面与山相接之处，向内直下约二万由旬，是〔阿修罗的〕第一层及名为沃丹[a]的城。〔王〕名札坚[b]，即母狮之子。再向下二万由旬是第二层，城名噶称[c]，王名古称[d]。再下二万由旬，城名萨巴[e]，王名梅朵[f]。再下二万由旬，是第四层名为色丹[g]的城，阿修罗王名毗摩质多罗。与诸天交战时，有时毗摩质多罗等四王联合，有时只有上层诸王参战。他们穿着青金石与水晶制成的坚固铠甲，持剑、矛、弓、箭等武器。

The four branches of their military forces[100] emerge at the level of the water. Among the five guardians of Indra,[h] first they wage war with the eight classes of nägas, such as the king of the nagas, Gawo, and Nyer Gawo[i] who are inclined toward virtue. After that, they wage war with the nonvirtuous king of the nãgas, Rabjom,[j] the haughty black Huluka, Great Huluka,[k] and others who are asuras.

他们的四支军队〔尾注100〕从水面处出现。因陀罗[h]的五重守卫中，首先与倾向善法的龙王嘎沃及涅嘎沃[i]等八类龙交战；然后又与不善龙王绕炯[j]、傲慢的黑呼噜迦、大呼噜迦[k]等阿修罗交战。〔译注：此处交战主语依原英保留，未据推测补改。〕

If victorious, then the asuras will be forced into retreat; and if not, then the second guardians of Indra who reside on the first level of Mt. Meru will emerge. The leader of the first level is the yaksha called Zhong Tok;[l] the second is Treng Tok;[m] the third is Tak Nyö;[n] and for the fourth, the four great kings and their retinues.[o]

若获胜，阿修罗便被迫退回；否则，住在须弥山第一层的因陀罗第二重守卫便会出动。第一层的首领是名为雄托[l]的药叉；第二层是称托[m]，第三层是达纽[n]；第四层则是四大天王及其眷属。[o]

During the battle with those who are lower, most of the asuras are reversed. If the higher asuras alone emerge and their attempt to defeat the devas is unsuc- cessful, they will then call upon Vemachitra to assist them. Vemachitra then becomes infuriated and pounds his foot upon the golden ground, and the great

与下层守卫交战时，大多数阿修罗便被击退。若只有上层阿修罗出兵，无法击败诸天，他们便召请毗摩质多罗相助。毗摩质多罗于是勃然大怒，一脚重踏黄金地，大

[a] 'od ldan; Possessing Light [b] sgra can; Magnificent Roar [c] skar phreng; Garland of Stars [d] 'gul phreng; Garland Necklace [e] zab pa; Deep [f] me tog; Flower [g] gser ldan; Golden [h] chöd jin (mchod sbyin) [i] dga' bo and nyer dga' bo; Joy and Close Joy [j] rab 'joms; Complete Subjugator [k] nag po 'gyings pa hu lu ka and hu lu ka chen po [l] gzhong thogs; Tray Holder [m] phreng thogs; Garland Holder [n] rtag myos; Always Intoxicated [o] Dhṛtarāṣṭra, Virūḍhaka, Virūpākṣa, and Vaishravana

[a] 'od ldan；具光。 返回引用处：1 2

[b] sgra can；雄壮之吼。 返回引用处：1 2

[c] skar phreng；星鬘。 返回引用处：1 2

[d] 'gul phreng；项链。 返回引用处：1 2

[e] zab pa；深。 返回引用处：1 2

[f] me tog；花。 返回引用处：1 2

[g] gser ldan；金色。 返回引用处：1 2

[h] chöd jin（mchod sbyin）。 返回引用处：1 2

[i] dga' bo、nyer dga' bo；欢喜与近喜。 返回引用处：1 2

[j] rab 'joms；彻底降伏者。 返回引用处：1 2

[k] nag po 'gyings pa hu lu ka、hu lu ka chen po。 返回引用处：1 2

[l] gzhong thogs；持盘者。 返回引用处：1 2

[m] phreng thogs；持鬘者。 返回引用处：1 2

[n] rtag myos；常醉。 返回引用处：1 2

[o] 持国天王、增长天王、广目天王、多闻天王（Dhṛtarāṣṭra、Virūḍhaka、Virūpākṣa、Vaishravana）。 返回引用处：1 2

Occasionally, if the guardians of the devas are unable to turn these asuras back, then the four great kings will go the thirty-third level of the devas and say," O to Great Indra, please look here. We five guardians have been unable to reverse the forces of the asuras. Now they have arrived at the terraces of Mt. Meru." [After they] say this, Indra then orders all devas on the thirty-three levels to fight. They all gather at Dün Sa Zang[a] in the presence of Indra, and he commands them, "All gods who only have a short time left to live and are preparing for death should stay back. Everyone else must enthusiastically join forces." Saying that, he then departs for the northern land of Gawa'i Tsal.[b] Through his miraculous powers, he observes the support for his vision[101] in that garden, at which time he is able to know the indications of their victory. The devas then journey to the forest called Tsub Gyur Gyi Tsal[c][102] and while they are swimming in the pond, their anger returns, and once again the wish to wage war is aroused.

有时，若诸天守卫不能击退阿修罗，四大天王便前往三十三天，说：“大因陀罗，请看这里。我们五重守卫无法击退阿修罗军，他们已经抵达须弥山的台阶。”〔他们〕如此说后，因陀罗便命令三十三天的所有天众作战。他们都在敦萨桑[a]聚集于因陀罗面前。他命令道：“寿命所剩无几、即将死亡的诸天留下，其余都应踊跃合力！”说罢，便前往北方的嘎维擦园[b]。他以神变力观察园中作为其观见所依之物，〔尾注101〕由此得知获胜的征兆。诸天随后前往名为粗久吉擦[c]〔尾注102〕的树林，在池中游泳时，嗔怒复起，再次生起作战的意愿。

Then at the eastern garden of Go Cha Tsal,[d] they don sturdy armor made from a variety of jewels. Indra rides upon the central head of the enemy-defeating elephant Rabten[e] with thirty-three heads, flanked by the other thirty-two close leaders riding on the other heads. Wielding their armor and weapons, they wage war at the southern side of Mt. Meru. It is taught that whoever is defeated will continue to fight; and after three defeats, the battle will be over. Due to their merit, the bodies of the devas are seven times taller than the asuras; and they subdue all the asuras by throwing their weapons, such as vajras, wheels, arrows, and wooden pestles, as well as mountains from the face of the sun and the moon. The asuras fight with them and try to destroy them by throwing weapons, such as vajras, large arrows, swords, and mountains. When they [i.e., the asuras] throw the mountains, Indra's vajra causes the mountains to crumble.

接着，他们在东方的果恰擦园[d]，穿上由各种珍宝制成的坚固铠甲。因陀罗骑在降敌象绕丹[e]三十三头中的中央头上，两旁其余三十二位亲近首领各骑其他象头。他们披甲持械，在须弥山南面交战。教中说，无论哪方战败，仍会继续作战，三次战败之后，战争才结束。由于福德，诸天身高是阿修罗的七倍；他们投掷金刚杵、轮、箭、木杵等武器，又从日月表面投掷山岳，降伏所有阿修罗。阿修罗与之交战，也投掷金刚杵、大箭、剑、山岳等武器，试图摧毁诸天。〔阿修罗〕抛山时，因陀罗的金刚杵使山崩碎。

Furthermore, all the weapons and body parts fall into the ocean, which turns red from the blood of the slain. When the asuras gaze at the reflections that appear in the lake called Kun Nang[f] at the city of Kar Treng, they can see images

此外，一切武器与身体残肢落入海中，死者的血将海水染红。阿修罗注视噶称城中名为昆囊[f]的湖上倒影时，能够看见

[a] 'dun sa bzang; Excellent Assembly Ground [b] dga' ba'i tshal; Joyful Garden [c] rtsub 'gyur gyi tshal; Thicket of Roughness [d] go cha'i tsal (go cha'i tshal); Armor [e] rab brtan [f] kun snang; All-Illuminating

[a] 'dun sa bzang；殊胜集会地。 返回引用处：1 2

[b] dga' ba'i tshal；欢喜园。 返回引用处：1 2

[c] rtsub 'gyur gyi tshal；粗恶丛林。 返回引用处：1 2

[d] go cha'i tsal（go cha'i tshal）；铠甲。 返回引用处：1 2

[e] rab brtan。 返回引用处：1 2

[f] kun snang；遍照。 返回引用处：1 2

In war, if the devas' heads or waists are severed, they will die; but if other limbs or body parts are harmed or severed, they will be instantly restored. The asuras on the other hand are like humans and will die if any of their main organs have been damaged. While they fight, the earth quakes and the great mountains are reduced to particles of dust, while the skies of Jambudvipa become filled with dust clouds. The glare from the weapons is blinding, and the sounds are over- whelmingly loud. It is mentioned in the Sutra on Close Placement of Mindfulness that because Rahula is an animal and cannot bear the strength of the sun and moon's glare, he covers them with his hands. In this way the sun and moon are eclipsed by Rahula. At that time if the asuras are victorious, then they will chase the devas into the city Tana Düg.[a][103] If the devas are the winners, then the asuras will be chased all the way to the first lake [among the seven].[104]

战争中，诸天若头或腰被斩断，就会死去；但若其他肢体或身体部分受损、断裂，便会立即恢复。阿修罗则与人一样，任何主要器官受损都会死亡。交战时，大地震动，大山碎为尘土，瞻部洲天空充满尘云，武器的光芒令人目眩，声响震耳欲聋。《正法念处经》说，罗睺罗属于旁生，不能忍受日月的强光，便用双手遮住它们；日月就这样被罗睺罗遮蔽。这时，若阿修罗获胜，会将诸天追入名为塔纳杜[a]〔尾注103〕的城；若诸天获胜，则将阿修罗一路追至〔七湖中的〕第一湖。〔尾注104〕

Lha'i Ngawoche[b] [i.e., Indra] then states, "May all devas be victorious! May all asuras be defeated! May the animals be driven away! May there be joy!" Once this sound is heard, all asuras return to their own abodes. The asuras then run back onto the basis of the golden earth in the hollow part of Mt. Meru. Driven by the power of the devas, once they enter the golden city, the gate is closed behind them. Even the windows will no longer open, and it is taught they must remain imprisoned there for seven days' time.

拉依阿沃切[b]〔即因陀罗〕随后说：“愿诸天皆胜！愿阿修罗皆败！愿旁生被驱逐！愿有欢喜！”听到此声，一切阿修罗都返回自己的住处。他们跑回须弥山空洞内的黄金地基上，在诸天威力驱使下，一进入黄金城，城门便在身后关闭，连窗户也不再打开。教中说，他们必须被囚在那里七天。

The devas who fight with asuras are those located all the way up to the thirty- third level. Beyond that, beginning with the level called Yama, it is not necessary for devas to fight with asuras.

与阿修罗作战的诸天，最高住于三十三天。其上从夜摩天开始，诸天便不必与阿修罗交战。

Third, contemplating the suffering of the devas is as stated in the Wish-Fulfilling Treasury:

第三，思惟天之苦，如《如意宝藏论》说：

The suffering of all devas is as infinite as the oceans as they fall from grace, die, and so forth.

一切天众退堕、死亡等痛苦，无边如海。

Thus, as taught, among the two--the suffering of the desire-realm devas and those of the higher realms--first, the suffering of falling from grace and dying is as follows.

如教所说，其中有欲界天之苦与上界天之苦两种。首先，退堕与死亡之苦如下。

It states in Advice from a Spiritual Friend:

《善友教言》说：

[a] ta na düg (lta na sdug or blta na sdug); Pleasant to Behold [b] lha'i rnga bo che; Great Drum of the Gods

[a] ta na düg（lta na sdug 或 blta na sdug）；悦目。 返回引用处：1 2

[b] lha'i rnga bo che；诸天大鼓。〔译注：本页正文括注作因陀罗，脚注释为诸天大鼓，均依原书保留。〕 返回引用处：1 2

Thus, the happiness that comes from the wealth and abundance utilized by the devas of desire is such that, when they see the signs of their demise, the suffer- ing that follows actually surpasses the happiness they are leaving behind. Con- templating that, it is taught that those who are noble and wise should not be attached to the meaningless happiness that comes from exhaustible desires.

因此，欲界天受用财富与丰饶所生的快乐，是如此之大，以致看见衰亡征兆时，随之而来的痛苦，实际超过了他们即将离开的快乐。

It is taught that the signs of death include five that are distant and five that are close. First, the Advice from a Spiritual Friend tells us:

教中说，思惟这一点，贤圣智者便不应贪著由终将耗尽的欲乐所生的无义快乐。

教中说，死兆有远五相与近五相。首先，《善友教言》告诉我们：

The body's coloring turns offensive, the cushion becomes uncomfort- able, the flower garlands wither, clothing begins to stink, and the bod- ies get crusty from perspiration that never before existed. Such are the five signs of death for the higher realms.

身色变得难看，坐垫不再舒适，花鬘枯萎，衣服开始发臭，身体因从前未有的汗液而结垢。这就是善趣死亡的五种征兆。

As taught, when devas approach death, the luster of their bodies declines, and they become unattractive. They are no longer comfortable on their cushions and don't want to sit there. The garlands of flowers that adorn them wither, their clothing begins to smell, and their bodies take on an odor from sweat that was previously unknown. These signs indicate death approaching for those in the higher realms.

如教所说，天众临近死亡时，身光衰退，容貌变得不悦目。坐垫不再舒适，不愿坐在那里；庄严自身的花鬘枯萎，衣服开始发臭，身体因过去没有的汗液而出现气味。这些征兆表示善趣众生的死亡临近。

The close signs of death include the lessening of the bodies' light, bathing water that is no longer able to cleanse them, unpleasant sounds emerging from their clothing and ornaments, the need to blink their eyes, and attachment to a single place. In particular, [the devas] are known as "those of three occasions" since they know where they were born, by which cause, and where they will be reborn. If they are going to be reborn in the lower realms, then for five deva days they will experience intense suffering as though they had already taken rebirth there. The shortest deva day is fifty human years, so that duration would equal two-hundred fifty human years. Among sentient beings, hell beings suffer the most; however, the mental suffering of a deva at death surpasses even that. In the Sutra on Close Placement of Mindfulness, it states:

近死征兆包括身光减弱，沐浴的水不再能洗净身体，衣饰发出不悦耳之声，双眼需要眨动，以及执著一处。尤其是，〔天众〕被称为“知三时者”，因为知道自己生于何处、由何因而生，以及将转生何处。若将投生恶趣，他们在五个天日之中，会感受强烈痛苦，仿佛已经生在那里。最短的一个天日相当于人间五十年，因此那段时间等于人间二百五十年。有情中，地狱众生受苦最重；然而天众临终时的心苦，甚至超过地狱。《正法念处经》说：

When devas fall from grace, intense suffering ensues that surpasses even the suffering of the hell beings by sixteen times.

诸天退堕时，生起的剧烈痛苦，甚至超过地狱众生之苦十六倍。

Thus, as taught, when the signs of death arrive and a god is dying, the other gods will place a branch from the flowering trees upon his or her heart and say, "O

如教所说，死兆出现、某位天人将死时，其他天人会将开花树木的一根枝条放在其心口，说：“啊，

Thus, the meaning of these words of sorrow is that, in the deva realms, there are various carriages, gently flowing streams, and lakes; and cherished gods abound. By recalling all of this, they call out saying, "I am falling from the deva realm;" and their misery is great. Furthermore, the suffering of falling to the lower realms means that, although death arrives, no additional virtue remains in their storehouse so that they will fall into the three lower realms.

因此，这些悲痛言辞的意思是：天界有种种车乘、缓流与湖泊，也有许多珍爱的天人。忆起这一切，他们呼喊：“我正从天界退堕！”痛苦极大。此外，堕入恶趣之苦，是指死亡到来时，福德储藏中已无剩余善业，因此会堕入三恶趣。

The suffering of losing their dignity is that all devas who possess great amounts of merit will experience the highest degree of desirable qualities. When devas whose merit is lower than that witness this, they lose their poise and dignity and are overcome with shame. Thereafter, they remain overwhelmed by misery.

失去尊严之苦，是指福德广大的诸天享受最上等的欲妙；福德较少的诸天看见之后，便失去从容与尊严，被羞愧压倒，此后一直被苦恼淹没。

The "suffering of killing by being cut open" means that, when they fight with the asuras, their limbs are cut off and they are even slain. The "suffering of being expelled" means that all devas who are courageous fighters will exile the weaker, powerless devas from their own abodes. The "suffering of distraction" is as stated in Accounts from the Ganachakra:

“被砍伤杀害之苦”，是指与阿修罗交战时，肢体遭斩断，甚至被杀死。“被驱逐之苦”，是指善于勇猛作战的诸天，会将弱小无力的天人逐出他们自己的居所。“散乱之苦”，如《会供记述》所说：

All devas who enjoy desirables lack the mind of happiness. As attach- ment to desire gradually grows, its inner fire burns. How can those whose minds are so distracted ever know happiness? The mind does not remain undistracted for even an instant, since its nature is to be distracted and disturbed, never becoming peaceful. Like wind igniting fire, the fire will spread throughout the trees.

享受欲妙的诸天，心无安乐。贪欲渐长，内火燃烧；心如此散乱的人，怎能知道安乐？心甚至一刹那也不离散乱，其性是散乱扰动，永不寂静。如风助火，火便蔓延遍及林木。

Second, the suffering of the higher realms refers to the form and formless devas who do not suffer in the ways mentioned. Nevertheless, since they have passions, there are obscurations; and they lack freedom over death or life. Hence, they too suffer from having to fall from grace and be reborn in lower places. The Accounts from the Ganachakra continues:

第二，上界之苦，是指色界与无色界诸天不受上述种种苦。然而，他们仍有烦恼，所以有障蔽，对生死也不能自主。因此，他们也遭受退堕并投生下处之苦。《会供记述》接着说：

Whoever belongs to the form or formless [deva realms] will be free from suffering. Those with the bliss of samadhi will be able to remain stable for eons of time without moving. Yet, since they are not fully liberated, they will eventually fall from that position. Although it seems they have transcended the waves of suffering and the misery of lower realms, this is short-lived. Like a bird flying in the sky or like an arrow

凡属色界或无色界〔天〕者，远离痛苦。具三摩地乐者，能经劫安住不动；然而尚未完全解脱，终将从其地位退堕。虽然看似已超越苦浪与恶趣之苦，这却是暂时的。如鸟飞于空中，又如

Thus, as taught, for the most part, this quotation is easy to comprehend; how- ever, "once again falling from grace" means to again fall into the lower realms. No matter how hard they try to rest in samadhi, they are unable to sustain this forever, like a bird that must eventually land. Having no control over death or life is like the metaphor of a lit butter lamp that is bound to extinguish. All-pervasive suffering will bring disadvantage upon them.

如教所说，这段引文大多容易理解；但“再次退堕”，是指再次堕入恶趣。无论多么努力安住三摩地，都无法永远维持，如鸟终须落地。不能自主生死，犹如点燃的酥油灯必将熄灭的比喻。周遍行苦将使他们遭受损害。

In the Clarification of Transmissions,[a] it states:

《教传分别》[a]说：

In the filth of feces, there is no sweet smell; in the realms of samsara, there is no happiness; in the pit of a fire, there is no coolness; and throughout existence, there exists no true joy at all.

粪秽之中无香气，轮回诸趣无安乐，火坑之中无清凉，一切有中无真喜。

Thus, as taught, bringing to mind the fact that in the realms of samsãra there is no permanent happiness and not even the slightest opportunity for true joy, it becomes crucial to cultivate heartfelt repulsion. This is stated in the terma commentary:

如教所说，忆念轮回诸趣没有恒常安乐，连丝毫真正欢喜的机会也没有，从内心培养厌离就极为重要。伏藏注释说：

Hence, those who enter the dharma and train their minds in these ways will be able to establish irreversible stability. Those who do not train in this way, although entering the dharma, will be like boulders rolling down a ravine. It will be easy for such individuals to revert back [to samsära] given that their minds are unstable and undependable. This is the only inspiring force behind all dharma instruction, so it is key point to always cultivate intense disdain [toward samsara] through this alone.

因此，入法并以这些方式修心的人，能建立不退转的稳定。不如此修心者，虽已入法，却如巨石滚落峡谷。由于心不稳固、不可靠，这样的人容易退回〔轮回〕。这是一切佛法教诫唯一的激励力量，所以，始终唯依此而培养对〔轮回〕的强烈厌离，是一要点。

Thus, it is as taught.

教中如此说。

The suffering of the three realms is unbearable; and even in the higher realms, there is no opportunity for true happiness. Knowing this key point, rather than hoping to remain in these realms of samsara, one should cultivate the wish to be set free.

三界痛苦难以忍受，即使善趣，也无真正安乐的机会。

知道这个要点，便不应希望继续留在轮回诸趣，而应培养获得解脱的愿望。

Thus, these are the verses that summarize the section.

以上是总结本节的偈颂。

[a] lung rnam ched (lung rnam 'byed, vinayavibhaṅga)

[a] lung rnam ched（lung rnam 'byed，vinayavibhaṅga）。 返回引用处：1 2