---
title: "菩提道次第廣論 · 三惡趣苦"
description: "菩提道次第廣論是藏传佛教格鲁派创始人宗喀巴大师所著的佛教经典著作，由法尊法师译为汉文。该书成书于15世纪初，系统阐述了从凡夫到成佛的完整修行次第，融合了显密教法。内容涵盖下士道、中士道、上士道三主要道，详细指导修行者循序渐进地修习佛法。作为藏传佛教最重要的论典之一，菩提道次第廣論奠定了格鲁派教义基础，在佛教史上具有崇高地位，被誉为\"雪域佛教百科全书\"，对汉藏佛教交流产生了深远影响。"
url: "https://rushiwowen.co/en/r/cm983se90085ejo0vh6x6g0i6"
---

第二、思惟後世當生何趣，二趣苦樂者。

> Second, contemplate what realm one will be born into in the next life, and the suffering and happiness of the two realms.

如是决定速死沒故，於現法中無暇久居，然死而後亦非斷無，仍須受生，此復唯除二趣之外，無餘生處，謂生善趣或是惡趣。於彼中生，非自自在，以是諸業他自在故，如黑白業牽引而生。如是我若生惡趣者，當為何等，故應思惟諸惡趣苦。如龍猛依怙云：「日日恆應念，極寒熱地獄，亦應念飢渴，憔悴諸餓鬼，應觀念極多，愚苦諸旁生。斷彼因行善，贍部洲人身，難得今得時，勵斷惡趣因。」此中所修生死總苦，惡趣別苦，至極切要。謂若自思墮苦海理，意生厭離，能息傲慢。由見苦是不善果故，於諸惡罪極生羞恥，不樂眾苦故，而樂安樂。由見安樂是善果故，於修善法深生歡喜，由量自心而悲愍他，由厭生死，希求解脫，由畏眾苦，發起猛利真歸依等，故是能攝眾多修要大嗢柁南。如是亦如《入行論》云：「無苦無出離，故心汝堅忍。」又云：「復次苦功德，厭離除憍傲，悲愍生死者，羞惡樂善行。」又云：「我由畏怖故，將自奉普賢。」此諸苦德，《入行論》中雖依自身已有之苦增上而說，然其當受眾苦亦爾，以是因緣，思惡趣苦。

> Since death is so certain and swift, there is no time to dwell long in this life. Yet death does not mean total annihilation—after death, one must still take rebirth, and apart from the two realms, there is no other destination: rebirth in a fortunate realm or an unfortunate one. Where one is born is not within one's own control, for it is governed by the force of one's actions—karma—just as the pull of white (virtuous) and black (non-virtuous) deeds leads one to rebirth. Therefore, if I were to be born in an unfortunate realm, what would that be like? Thus, one should contemplate the sufferings of the lower realms. As the Noble Nāgārjuna said: "Every day, always remember the hells of intense heat and cold, and also remember the hungry ghosts—emaciated by hunger and thirst. Contemplate the many beings in the animal realm, tormented by their stupidity. To cut off the causes of these, practice virtue. Now that you have obtained this precious human life in Jambudvīpa, strive diligently to abandon the causes of the lower realms." Contemplating the general suffering of cyclic existence and the specific sufferings of the lower realms is of utmost importance. For if one reflects on the way one falls into the ocean of suffering, the mind will turn away in renunciation and pride will subside. Seeing that suffering is the result of non-virtue, one will feel deep shame toward all evil deeds. Not delighting in suffering, one will come to cherish happiness. Seeing that happiness is the result of virtue, one will take great joy in cultivating wholesome actions. By measuring oneself, one will develop compassion for others. By becoming disenchanted with birth and death, one will seek liberation. And through fear of suffering, one will generate intense, genuine refuge—and so on. Thus, this contemplation encompasses many essential points of practice in a single concise summary. As the \*Guide to the Bodhisattva's Way of Life\* says: "Without suffering, there is no renunciation. Therefore, O mind, remain steadfast." And also: "Moreover, suffering has qualities: it brings renunciation, dispels arrogance, stirs compassion for those in cyclic existence, makes one ashamed of evil and joyful in virtuous deeds." And again: "Out of fear, I offer myself to Samantabhadra." Although these virtues of suffering are taught in the \*Guide\* primarily in the context of one's own existing suffering, the same applies to the suffering one is yet to experience. For this reason, one should contemplate the sufferings of the lower realms.

其中分三：一、思惟地獄所有眾苦，二、旁生所有眾苦，三、餓鬼所有眾苦。初中分四：一、大有情地獄，二、近邊地獄，三、寒冷地獄，四、獨一地獄。今初

> This is divided into three parts: 1) contemplating the sufferings of beings in hell, 2) the sufferings of animals, and 3) the sufferings of hungry ghosts. The first part is further divided into four: 1) the great hells for sentient beings, 2) the neighboring hells, 3) the cold hells, and 4) the isolated hells. Here begins the first.

謂從此過三萬二千踰繕那，下有等活地獄。從此漸隔四千四千踰繕那，下而有餘七。如是八中，初等活者，謂彼有情，多共聚集，業增上故，種種苦具次第而起，互相殘害，悶絕躃地。次虛空中，發如是聲：汝諸有情可還等活。次復歘起，如前殘害，由是當受無量眾苦。二黑繩者，其中所生諸有情類，謂多當受如是眾苦，諸守獄卒以黑繩拼，或為四方，或為八方，或為種種非一紋畫，如其所拼，如是以刀或斫或割。三眾合者，謂彼有情或時展轉而共集會，爾時獄卒驅逐令入，如二羺頭鐵山之間，從此無間兩山合廹，爾時從其一切門中血流涌注，如是如諸羊、馬、象、獅及如虎頭合廹亦爾。又集會時，驅逐令入極大鐵槽，壓廹全身，如壓甘蔗。又集會時，有大鐵山從上而墮，於鐵地基，若斫若剖，若擣若裂，如是等時，血流涌注。四號叫者，謂彼有情，尋求宅舍，即便趣入大鐵室中，始纔入已，火便熾起，由是燃燒。五大號叫者，多與前同。其差別者，謂其鐵室層匝有二。六燒熱者，謂彼有情，為諸獄卒置於眾多踰繕那量極熱燒然，大鐵𨫼中，展轉燒煿，猶如炙魚熾然鐵丳，從下貫入，徹頂而出，從口、二眼、二鼻、二耳、一切毛孔，猛燄熾生。又置熾然大鐵地上，或仰或覆，以極熾然炎熱鐵椎，或打或築。七極熱者，謂以三尖大熱鐵丳，從下貫入左右二鋒，徹左右髆，中從頂出，由是因緣，從口等門，猛燄熾生。又以熾然炎熱鐵鍱徧裹其身。又復倒擲熾然涌沸彌滿灰水大鐵鑊中，其湯涌沸，上下漂轉。若時銷爛皮肉血脈，唯餘骨琑，爾時漉出，置鐵地上，待其皮肉血脈生已，還擲鑊中，餘如燒熱。八無間者，謂自東方多百非一踰繕那地，猛火熾然，即從其中騰燄而來，由此漸壞彼諸有情皮肉筋骨，直徹其髓，徧身一切猛燄熾然，燒如脂燭。所餘三方悉皆如是。四方火來，於彼合雜，所受苦痛，無有間隙，唯因號哭叫苦聲音，知是有情。又於盛滿熾然鐵炭大鐵箕中，而為揃簸。又命登下熱鐵地上，諸大鐵山。又從口中拔出其舌，以百鐵釘，釘而張之，令無皺襵，如張牛皮。又置鐵地令其仰臥，以大鐵鉗，鉗口令開，熾然鐵丸，置其口中。又以洋銅而灌其口，燒口及喉，徹諸腑臟，從下流出。所餘諸苦，如極燒熱。此但略說粗顯苦具，非餘種種眾多苦具而不可得。如是所住、住處之量及諸苦等，是如《本地分》中所說錄出。

> Beyond thirty-two thousand yojanas below this world lies the Reviving Hell. From there, descending four thousand yojanas at a time, lie the remaining seven hells in order. Among these eight, the first is the Reviving Hell. There, sentient beings gather in great numbers, and due to the force of their karma, various instruments of torment arise one after another. They harm one another viciously until they collapse unconscious. Then a voice resounds from the sky: "O beings, may you revive once more." Instantly they rise again, only to suffer the same brutal harm as before. In this way, they endure immeasurable suffering. The second is the Black Rope Hell. Beings born there are subjected to immense torment. The wardens of hell mark their bodies with black ropes, tracing patterns of four sides, eight sides, or many intricate designs, and then cut and slice them along those lines with sharp blades. The third is the Crushing Hell. Beings there gather together from time to time, and the wardens drive them into the gap between two iron mountains shaped like rams' heads. The mountains then crash together, crushing them without pause, and blood gushes from every opening. The same occurs with mountains shaped like the heads of goats, horses, elephants, lions, and tigers. When they gather, they are also driven into a massive iron trough and pressed flat, like sugarcane in a mill. And sometimes, a great iron mountain falls from above onto the iron ground, chopping, slicing, pounding, and shattering them, while blood streams forth continuously. The fourth is the Howling Hell. Beings there, seeking shelter, rush into a great iron chamber. But the moment they enter, flames erupt and engulf them in burning fire. The fifth is the Great Howling Hell. It is much the same as the previous one, except that the iron chamber there has two layers, one within another. The sixth is the Scorching Heat Hell. Beings there are placed by the wardens upon a massive iron griddle—many yojanas in size—that is intensely hot and blazing. They are roasted and seared again and again, like fish on a spit. A blazing iron skewer pierces from below, passes through the body, and emerges from the crown of the head. Fierce flames burst from the mouth, eyes, nostrils, ears, and every pore. They are also laid on burning iron ground, face up or face down, and beaten and struck with fiery iron hammers. The seventh is the Intense Heat Hell. A massive three-pronged iron skewer, red-hot, is driven from below: two prongs pierce through the shoulders, and the middle pierces up through the crown of the head. Flames pour from the mouth and other openings. Then their bodies are wrapped entirely in sheets of blazing iron. They are also thrown headfirst into a great iron cauldron filled with boiling, bubbling ash water. The roiling liquid tosses them up and down. When their skin, flesh, blood, and veins are completely boiled away, leaving only bones, they are scooped out and laid on iron ground. Once their flesh and blood have grown back, they are thrown back into the cauldron. The remaining torments are like those of the Scorching Heat Hell. The eighth is the Uninterrupted Hell. From the east, for hundreds of yojanas, fierce flames blaze and leap toward the beings there. The fire gradually destroys their skin, flesh, bones, and marrow, and their entire bodies burn violently, like a candle of fat. The same occurs from the south, west, and north. Flames converge from all four directions and merge into one, so their suffering is unbroken and unceasing. They are known to be sentient only by the sounds of their wailing and cries of agony. They are also tossed and sifted in great iron baskets filled with blazing coals. They are forced to climb up and down great iron mountains on the burning iron ground. Their tongues are pulled out through their mouths, stretched wide and pinned with a hundred iron nails so that not a single wrinkle remains, like a stretched oxhide. Then they are laid on their backs on the iron ground, and with iron pincers their mouths are forced open. Glowing iron balls are thrust into their mouths, and molten copper is poured in, searing mouth, throat, and all internal organs, then flowing out below. The remaining torments are like those of the Intense Heat Hell. This has been but a brief account of the coarse, visible instruments of torment. The many other kinds of suffering instruments are beyond enumeration. Such are the locations, their sizes, and the torments, as recorded in the \*Grounds Section\*.

此諸大苦，要經幾時而領受者，如《親友書》云：「如是諸苦極粗暴，雖受經百俱胝年，乃至不善未盡出，爾時與命終不離。」謂其乃至能受業力未盡以來，爾時定須受彼諸苦。此復人間五十歲是四天王眾天一日一夜，以此三十為一月，十二月為一歲，此五百歲是四天王眾天壽量。總此一切為一日夜，三十日夜為一月，此十二月為一歲，此五百歲是為等活地獄壽量。如是人間百歲、二百、四百、八百、千六百歲，如其次第是三十三乃至他化自在諸天一日一夜。其壽量者，謂各自天千歲、二千、四千、八千、萬六千歲，如此次第是從黑繩乃至燒熱一日一夜，以各自歲從千乃至一萬六千。《俱舍論》云：「人中五十歲，是欲界諸天，下者一日夜，上者俱倍增。」又云：「等活等六次，日夜與欲天，壽等故彼壽，數與欲天同，極熱半無間中刼。」《本地分》中亦同是義。

> These immense sufferings—how long must one endure them? As the \*Letter to a Friend\* says: "These sufferings are so intense and harsh, Though one endures them for hundreds of millions of years, As long as unwholesome deeds have not been exhausted, They remain inseparable from life." This means that until the force of one's karmic deeds is spent, one is certain to undergo those sufferings. Furthermore, fifty human years equal one day and night of the Four Great Kings' realm. Thirty of those days make one month, twelve months make one year, and five hundred such years is the lifespan of the Four Great Kings. All of that together counts as one day and night in the Hell of Revival, with thirty nights making a month and twelve months a year, five hundred such years being the lifespan of that hell. Similarly, one hundred, two hundred, four hundred, eight hundred, and sixteen hundred human years respectively equal one day and night in the realms from the Thirty-Three Gods up to the Gods Who Control Others' Creations. Their lifespans are one thousand, two thousand, four thousand, eight thousand, and sixteen thousand years respectively in their own reckoning. In the same order, these correspond to one day and night in the hells from the Black Rope up to the Hell of Burning Heat, with lifespans ranging from one thousand to sixteen thousand years in their own measure. The \*Treasury of Abhidharma\* states: "Fifty human years are one day and night For the gods of the desire realm, The lower realms having shorter days, The higher realms having double each time." It also says: "The six hells from Revival onward, Their days and nights match those of the desire gods, So their lifespans equal those of the desire gods. The Hell of Great Heat lasts half an intermediate eon, And the Uninterrupted Hell lasts a full intermediate eon." The \*Stages of the Path\* commentary concurs with this same meaning.

近邊者，謂彼八種大那落迦，一一各有四牆四門，其外皆有鐵城圍繞，其城亦復各有四門，一一門外，有餘四四有情地獄，謂煨坑、屍糞、臭泥、或穢糞泥，惡臭如屍。利刀道等，無極大河。其中初者，謂有煻煨沒齊膝許，彼諸有情，為求舍宅，遊行至此，下足之時，皮肉及血並皆銷爛，舉足之時，皮等還生。第二者，謂即與此無間相隣有穢糞坑，臭如死屍，彼諸有情，為求舍宅，遊行至此，顛陷其中，首足俱沒，其糞泥內，多有諸蟲，名曰利㭰，穿皮入肉，斷筋破骨，取髓而食。第三者，謂與此泥無間相隣有多利刀，仰刃為路，彼諸有情，為求舍宅，遊行至此，下足之時，皮肉筋血悉皆刺截，舉足之時，復生如故。與此無間有劍葉林，彼諸有情，為求舍宅，遊行至此，遂趣其陰，纔坐其下，眾多葉劍從樹而落，斫截其身一切支節，是諸有情，便即躃地，來諸釐狗摣製脊𦛗而噉食之。從此無間有鐵設拉末梨林，彼諸有情，為求舍宅，遊行至此，遂登其上，當登之時，諸刺向下，欲下之時，復廻向上，由是貫刺一切支節。次有大烏名曰鐵㭰，上彼頭頂，或上其膊，探啄眼睛而噉食之。是等同是刀劍苦害，故合為一。第四者，設拉末梨無間相隣有廣大河，名曰無極，沸熱灰水彌滿其中，彼諸有情，為求舍宅，墮中煎煑，上下漂沒，如以豆等置大鑊中，以水彌滿，猛火煎煑。其河兩岸，有諸獄卒手執杖索及以大網行列而住，遮不令出。或以索羂，或以網漉，仰置熾然大鐵地上，問何所欲，彼若答曰：「我等今者竟無覺知，然甚飢渴。」便以極熱燒然鐵丸置其口中，及以洋銅而灌其口。此等皆如《本地分》說。其中復說近邊、獨一二中壽量無有决定，然其能感如是苦業乃至未盡，爾時即當於如是處恆受諸苦。

> Now, regarding the nearby hells: each of those eight great hells has four walls and four gates, surrounded by iron walls with four gates of their own. Outside each gate lie four additional hells for sentient beings, namely: the pit of glowing embers, the swamp of filth and corpses, the forest of sharp swords and its variants, and the great river without shores. The first is the pit of glowing embers, where hot coals reach up to one's knees. Sentient beings, seeking shelter, wander there. When they step down, their skin, flesh, and blood are all burned away; when they lift their foot, the flesh grows back. The second, adjacent to this, is the swamp of filth, reeking like a rotting corpse. Sentient beings, seeking shelter, wander there and sink into it, head and feet submerged. Within this foul mud are many worms with sharp mouths that pierce the skin, enter the flesh, sever tendons, break bones, and devour the marrow. The third, adjacent to this swamp, is a path of many sharp blades pointing upward. Sentient beings, seeking shelter, wander there. When they step down, their skin, flesh, tendons, and blood are slashed and cut; when they lift their foot, it heals as before. Adjacent to this is the forest of sword leaves. Sentient beings, seeking shelter, wander there and head toward its shade. As soon as they sit beneath the trees, countless leaf-swords fall from above, hacking their bodies and all their limbs. These beings collapse to the ground, where vicious dogs come and tear at their backs and spines, devouring them. From this, there is the iron shalmali forest. Sentient beings, seeking shelter, wander there and climb its trees. As they climb, the thorns point downward; when they try to descend, the thorns turn upward again. Thus they are pierced through all their limbs. Then great birds with iron beaks land on their heads or shoulders, pecking out their eyes and eating them. These are all the same kind of sword-blade suffering, so they are grouped together. The fourth, adjacent to the shalmali forest, is a vast river called the River Without Shores, filled with boiling hot ash-water. Sentient beings, seeking shelter, fall into it and are boiled and cooked, tossed up and down, submerged and floating—just like beans placed in a great cauldron filled with water over a fierce fire. On both banks stand prison guards holding staffs, ropes, and large nets, blocking any escape. They may lasso the beings or scoop them out with nets, then lay them face-up on scorching hot iron ground and ask what they desire. If they answer, "We have no awareness now, but we are very hungry and thirsty," then red-hot iron balls are placed in their mouths, and molten copper is poured down their throats. All of this is as described in the \*Grounds Section\*. It also states there that the lifespans in these nearby hells and the isolated hells are not fixed. However, as long as the karma that brings such suffering has not been exhausted, one will continue to experience such misery in that place without end.

八寒地獄者，謂從八大有情地獄橫去一萬踰繕那外，是有彼處。即從此下三萬二千踰繕那處，有寒皰獄。次下各隔二千二千踰繕那處，有餘七焉。其中皰者，謂遭廣大寒觸所觸，一切身分悉皆卷縮，猶如瘡皰。皰裂之中所有差別，謂瘡卷皺，如泡潰爛。𠿒哳詀，郝郝凡，虎虎凡者，是以叫苦聲音差別而立其名。裂如青蓮者，謂遭廣大寒觸所觸，其色青瘀，裂五或六。裂如紅蓮所有差別，謂過青已，變為紅赤，皮膚分裂或十或多。裂如大紅蓮所有差別，謂其皮膚變極紅赤，分裂百數，或更繁多。如是次第處所量齊及諸苦等，皆是依於《本地分》說。《本生論》云：「斷無見者於後世，當住寒風黑暗中，由此能銷諸骨節，誰欲自利而趣彼？」此說住於黑暗之中。《弟子書》中亦云：「無比嚴寒侵骨力，徧身慄戰而縮屈，百皰起裂生諸蟲，嚼抓脂髓水淋滴，寒迫齒戰毛髮竪，眼耳喉等悉寒逼，身心中間極蒙蔽，住寒地獄苦最極。」受如是苦經幾時者，謂乃至未盡如是惡業。此又如《本地分》云：「生寒地獄有情壽量，當知望於諸大有情地獄有情，次第相望各近其半。」《俱舍釋》中引經說云：「諸苾蒭，譬如此間摩羯陀國，納八十斛胡蔴大篅，以諸胡蔴高盛充滿。次若有人經越百歲，取一胡蔴，諸苾蒭，由是漸次容八十斛胡蔴大篅速當永盡，然我不說生寒皰中諸有情壽而能永盡。諸苾蒭，如二十皰，如是乃為一皰裂量，廣說乃至。又諸苾蒭，如其二十裂如紅蓮，如是裂如大紅蓮量，其一亦爾。」謂乃至爾許壽量受苦。

> The eight cold hells are located ten thousand yojanas horizontally beyond the eight great hells of sentient beings. Then, three thousand two hundred yojanas below that is the Hell of Blisters from Cold. Below that, each separated by two thousand yojanas, are the remaining seven. Among these, the "blister" hell means that beings are struck by extremely cold contact, and all parts of their bodies curl up and shrink, like blisters. Among the "bursting blisters," the differences are: the sores curl and wrinkle, like blisters that have festered and burst. The hells of "Chat-chat" and "Ho-ho-fan" and "Hu-hu-fan" are named according to the differences in the sounds of crying out in pain. "Cracked like blue lotuses" means that being struck by extremely cold contact, their color becomes blue and bruised, and they crack into five or six pieces. The differences of "cracked like red lotuses" means that after the blue stage, they turn red, and the skin splits into ten or more pieces. The differences of "cracked like great red lotuses" means their skin turns extremely red and splits into a hundred pieces or even more. Thus the sequence of locations, their measurements, and the various sufferings are all explained according to the \*Basic Stages\*. The \*Jataka Commentary\* says: "Those who deny the existence of future lives will dwell in cold wind and darkness hereafter. This will consume all their bones and joints. Who, wishing their own benefit, would go there?" This speaks of dwelling in darkness. The \*Disciple's Letter\* also says: "Unsurpassed bitter cold invades the bones' strength, the whole body shivers and shrinks, a hundred blisters arise and burst, giving birth to worms, gnawing and scratching at fat and marrow, dripping with fluid. Cold forces the teeth to chatter, hairs stand on end, eyes, ears, throat—all are oppressed by cold. Body and mind are utterly obscured. Dwelling in the cold hell is the most extreme suffering." As for how long one endures such suffering: it is until such evil karma is exhausted. And again, as the \*Basic Stages\* says: "The lifespan of beings born in the cold hells should be understood as roughly half of that of the beings in the great hells, each in sequence compared to the next." The \*Abhidharmakosha Commentary\* quotes a scripture saying: "Monks, suppose here in the country of Magadha there were a great bin holding eighty measures of sesame seeds, filled high with sesame seeds. Then if someone took away one seed every hundred years—monks, by this gradual process, that great bin holding eighty measures of sesame seeds would quickly be emptied. But I do not say that the lifespan of beings born in the cold hell of blisters could ever be exhausted. Monks, as twenty blisters make one measure of bursting blisters, and so forth. Also, monks, as twenty cracks like red lotuses make one measure of cracking like great red lotuses." This means they endure suffering for that entire duration of lifespan.

獨一地獄者，謂於寒熱地獄近邊；《本地分》說人間亦有；《事阿笈摩》亦說住於近大海岸，猶如僧護因緣中說；《俱舍釋》亦云：「如是十六有情地獄，是由一切有情共業增上而成，獨一地獄，或由眾多、或二、或一別業而成。此等形相差別非一，處所無定，若河、若山、若曠野處、若所餘處、若於地下，悉皆有故。」

> The solitary hells are said to exist near the edges of the cold and hot hells. The Grounds of Yogic Practice says they also exist in the human realm. The Scripture of the Anāgāma Affairs also says they are located near the shores of the great ocean, as told in the story of Saṅgharakṣita. The Commentary on the Treasury of Abhidharma likewise states: "These sixteen hells of sentient beings arise through the collective karma of all sentient beings, while the solitary hells arise through the individual karma of many, or two, or one. Their forms and appearances are not uniform, and their locations are not fixed—whether in rivers, mountains, wilderness, or other places, or beneath the ground, they exist everywhere."

如是能感於彼等中受生之因，如下當說。極近易為，於日日中亦集多種，先已集者，現有無量，是故不應安穩而住，應思此等深生畏怖，與彼中間唯除隔絕悠悠之息而無餘故。如是亦如《入行論》云：「已作地獄業，何故安穩住？」《親友書》亦云：「諸作惡者唯出息，未斷之時而間隔，聞諸地獄無量苦，如金剛性無所畏。見畫地獄及聽聞，憶念讀誦造形相，尚能引發諸恐怖，况諸正受猛異熟。」生死苦中，諸惡趣苦極難忍受，其中復以地獄諸苦極難堪忍。於一日中，以三百矛無間猛刺，所有痛苦，於地獄中，微苦少分，亦莫能比。諸地獄中，又以無間苦為至極。《親友書》云：「如於一切安樂中，永盡諸愛為樂主，如是一切眾苦中，無間獄苦極粗猛。此間日以三百矛，極猛貫刺所生苦，此於地獄輕微苦，非喻非能及少分。」能感如是眾苦之因，唯是自內三門惡行，如是知已，應盡士夫力用策勵，輕微惡行莫令染著。即前書云：「此諸不善果種子，即身語意諸惡行，汝應盡力而策勵，縱其塵許莫令侵。」

> The causes that bring about rebirth in such realms will be explained below. They are extremely easy to accumulate—even in a single day, many kinds are gathered. And the ones already accumulated in the past are immeasurable. Therefore, you should not remain at ease. You should reflect on these things and give rise to deep fear, for between you and those realms there is nothing but the fragile gap of a single breath. As the \*Bodhisattvacharyavatara\* says: "If you have committed the karma of hell, why do you remain at ease?" The \*Letter to a Friend\* also says: "For those who do evil, there is only the out-breath—while it has not stopped, that is the only interval. Hearing of the immeasurable sufferings of the hells, you remain fearless like a diamond. Merely seeing hells depicted, hearing about them, recalling them, reading about them, or fashioning their images can inspire terror—how much more so when you actually experience their intense karmic results." Among the sufferings of cyclic existence, the sufferings of the lower realms are extremely hard to endure, and among those, the sufferings of the hells are the hardest to bear. If for a single day you were pierced continuously and fiercely by three hundred spears, the pain would not compare to even a tiny fraction of the mildest suffering in the hells. And among the hells, the suffering of the uninterrupted hell is the most extreme. The \*Letter to a Friend\* says: "Just as among all pleasures, the complete exhaustion of craving is supreme, so among all sufferings, the suffering of the uninterrupted hell is the most violent. The pain of being pierced by three hundred spears fiercely thrust each day here—this cannot compare to even a small fraction of the mildest suffering in the hells; it is beyond analogy." The cause that brings about such suffering is solely your own negative actions of body, speech, and mind. Knowing this, you should strive with all the effort a person can muster and not let even minor negative actions stain you. The same text says: "The seeds of these unwholesome results are the negative actions of body, speech, and mind. You should strive with all your strength and not let even a speck of them touch you."

思惟旁生苦者。

> Reflecting on the suffering of animals.

謂旁生中諸羸劣者，為諸強力之所殺害。又為人天資生之具，自無自在，為他驅馳，遭其傷殺撻打損惱。《本地分》說：「與諸人天共同依止，無別處所。」《俱舍釋》云：「旁生謂諸水陸空行，其處根本是謂大海，餘者皆從大海散出。」《親友書》亦云：「旁生趣中遭殺害，繫縛打等種種苦，諸離寂滅淨善者，互相吞噉極暴惡。有因真珠及毛骨，由肉皮故而死亡，無自在故由他驅，足手鞭鉤及棒打。」其中初頌，顯示總苦；其第二頌，顯示別苦。言打等中，等攝驅馳及穿鼻等，此是依於由人非人作殺害等。互吞噉者，是約傍生眾同分中所為損害。寂滅淨善者，謂能證得湼槃善法，遠離此者，顯極愚蒙，不堪道器。從足踢使，至以棒打而為驅使，五事如次謂馬、水牛、驢、象、牛等。此等是如《親友書釋》中所說，其餘尚有生於黑暗及以水中，老死於彼，負重疲勞，耕耘、剪毛，強逼驅使，又以非一殺害方便，苦惱而殺。又受飢渴、寒暑逼惱，又由獵士多方惱害。應於此等常懸畏懼，思惟眾多苦惱道理，厭患出離。其壽量者，《俱舍論》云：「旁生長經刦。」謂壽長者，能達刼量，短則無定。

> Among the animal realm, the weak and feeble are killed and harmed by the strong. They also serve as resources for humans and gods, having no independence of their own, driven about by others, subjected to injury, killing, beating, and affliction. The Grounds of Yogic Practice says: "They share the same dwelling place as humans and gods, with no separate realm." The Commentary on the Treasury of Abhidharma says: "Animals are those that move in water, on land, and in the air. Their primary dwelling is the great ocean; all others spread out from the ocean." The Letter to a Friend also says: "In the animal realm, they suffer killing, binding, beating, and various sufferings. Those far from the peaceful and pure good—they devour one another in extreme violence. Some die for pearls, for hair and bones, for flesh and hides. Lacking independence, they are driven by others, with feet, hands, whips, hooks, and sticks." Among these, the first verse shows general suffering; the second verse shows specific suffering. When it says "beating and so on," the "and so on" includes being driven about and having their noses pierced. This refers to being killed and harmed by humans and non-humans. "Devouring one another" refers to harm done among members of the animal species itself. "The peaceful and pure good" means the wholesome dharmas that can lead to the attainment of nirvana. Being far from these shows extreme delusion, making one unfit as a vessel for the path. From being kicked by foot to being beaten with sticks and driven—these five correspond respectively to horses, water buffalo, donkeys, elephants, and cattle. These are as stated in the Commentary on the Letter to a Friend. Moreover, there are those born in darkness and in water, who grow old and die there, burdened with heavy loads and exhausted, plowing fields, sheared for wool, forcibly driven, and killed through various means of harm and torment. They also endure hunger, thirst, cold, and heat, and are harmed in many ways by hunters. One should constantly maintain fear and dread regarding these, contemplate the many kinds of suffering, and develop aversion and the wish to escape. As for their lifespan, the Treasury of Abhidharma says: "Animals live for a long kalpa." For those with long lifespans, it can reach a kalpa in measure; for short ones, it is indefinite.

## 菩提道次第廣論卷三終

> The Great Treatise on the Stages of the Path to Enlightenment, Volume 3, End