English
Without. Transcending limits, also free from the ultimate. Constantly turning the wheel without ceasing. Like a wheel passing buckets of water. The twelve inner and outer realms are repeatedly activated by force. Although not truly existent, they appear as real. Like the senses stirred by conditions. In the swamp of ignorance, with the five poisons of affliction as the foundation. Various sufferings are threatened by faults. Liberation, great bliss, is deprived of life. Thus it is said. In the Garland of Pearls it says: Thus, not knowing the nature of non-reality, In the aggregates, realms, and sources, By grasping and clinging, One dwells long in samsara. In the house of the three realms, One falls into the prison of humans and forms. Bound by the iron of ignorance and karma. Separated from the self-born lamp of light. Covered by the thick darkness of samsara. Attached to the salty taste of desire. Tightly bound by the noose of delusion. Tormented by the heat of the fire of hatred. Blinded by pride. Entangled by the door bolt of jealousy. Surrounded by armies of anger and so on. Relying on memory and thought as left and right supports. Bound after birth by the noose of grasping and clinging. Past and future imprints sink into the mud. Closely connected with maturation. With karma connecting mother and child. Like buckets of water from one to another. Taking bodies in the order of good and bad. One is born into their respective classes. Fiercely clinging to the ego. Sinking into the depths of the ocean of suffering. The iron hook of the lower realms seizes the heart. Self-binding, self-liberating, the enemy of afflictions. Hell beings see excrement as water. Hungry ghosts suffer from hunger and thirst. Animals are like being in a fog. Humans see the aggregates, realms, sources, and five elements as real. These also have pleasure, pain, and equanimity. Asuras hold weapons. Gods enjoy the qualities of desire. Thus it is said. Second, being confused by conditions, explaining the tenets of inner and outer schools. Divided into brief and extensive explanations. First is the brief explanation: Three wheels and eight vehicles arise from conditions. This single verse indicates that due to the conditions of the teacher and the teachings, the wheel of samsara is misunderstood, leading to the three heretical schools that stray into wrong paths, and the eight vehicles that cling to partial doctrines. Although they have some understanding, they have not truly realized the ultimate truth.
Chinese
关于三类（人）和以勤奋导致的错谬，（将要）讲述八种次第的教法，其中第一部分分为总说和广说两部分，第一部分是：以“三之轮”等两句偈颂来阐述，从这些（正见）中偏离的三类（人），他们所依赖的因缘之轮，是背离了实相，转向颠倒，因此无法脱离轮回。由于这个原因，他们背弃了自生圆满的三种实相，走上了歧途。第二部分分为三类：因不明白业果而误入歧途，将秘密教义抛诸脑后的群体；因诽谤的见解而误入歧途，执持断见为究竟的群体；因增益的见解而误入歧途，将常见视为永恒的群体。第一类是：以“业所生”等一句偈颂来阐述，对于今生苦乐的差别，不以智慧去衡量它是由过去善恶之业的力量所致，而是由于不明白业果，为了今生的利益，努力追求权势、力量、统治和财富，依仗世俗的秘密教义，奉行严酷的苦行，因此这也算作是邪见的范畴。如果这个人对正确的见地有兴趣，就应该用方便融合的教证，引导他走向符合正道的方向；如果不感兴趣，就置之不理。第二部分分为三类：诽谤前世后世，诽谤解脱和决定性的善，诽谤一切显现之法。第一类是：以“断灭”等十五句偈颂来阐述，由于认为前后没有关联，所以主张断灭论的人认为没有前世后世，只承认今生短暂的存在。他们认为，身体是由精血和地、水、火、风四种元素聚合的力量所显现的，无论是明显的有情众生，还是不明显的器世间，都是偶然产生的，不承认是业的果报。或者，也可以将“四”字解释为执着于四种元素为究竟的实相。而且，当元素的能量耗尽并融入其中时，身心相续断绝，就不会在轮回中再次投生，就像火熄灭后，灰烬被风吹散，不会再产生新的火焰一样。
English
Regarding the three groups (of people) and the eight stages of teachings on errors caused by diligence, the first part is divided into two parts: a summary and a detailed explanation. The first part is: Explained by two verses such as "Wheel of Three", the three types (of people) who deviate from these (correct views), the wheel of dependent origination they rely on, turns away from reality and towards inversion, thus failing to escape samsara. Because of this, they turn their backs on the three spontaneously accomplished realities and embark on the wrong path. The second part is divided into three
Chinese
也像这样认为。这些之前也说是佛的教言，因为佛以教言亲自回答而没有驳斥，所以对于内心深处菩提种子已经坏死的偏袒之人，存在产生邪见的巨大危险，因此对于属于应指责为罪恶的事物采取中立态度。然而，对于有信仰的人，就像亲近的人回答一样，将方便掺杂其中的教言，也像那样作为引导来使用，最终将此融入其中。如果将智慧或理性置于普遍地位的人视为可靠，那么对于接受这种观点的人，首先通过教言讲述前世后世和业果等，因此应推测其存在，可以引用《经部》中的《百业经》和《本生经》等。此外，梦境消失、无意识的睡眠和昏厥时，意识中断，但之后又从之前的延续中产生，因此来世也同样会产生。将此作为论证的方式：意识是法，是产生于与自己同类的先前因的意识，这是宗。为什么呢？因为有时会缘于某些事物。例如，就像苗芽一样。这样将果的特征联系起来，通过这种理性能证明存在先前的因。如果不是依赖于先前的因而是突然产生的，那么有时产生也无法成立。暂且对于那些认为常有事物的人来说，为了区分不同的反驳，推论的论证必然会变成要么恒常存在，要么根本不存在。因为没有原因，不依赖于其他。将此作为特征来接受并联系起来。如果恒常存在，那么中断就会消失；如果不存在，那么这个也不存在。应该这样说。第二种是，有些人通过前世后世等四句偈来阐述。还有些人认为仅仅存在前世后世，然而却诽谤说遍知者不存在，因为他们认为所谓的遍知者是从烦恼三毒中解脱出来的，但这并不合理。因为我们的观点是，三毒是心的自性，如果舍弃这三毒，那么心也会消失。因为没有心，那么从三毒中解脱出来的人是谁呢？因为没有解脱的对象。例如，如果舍弃黑色，那么煤炭就会消失，那么要留下什么白色呢？
English
They also think like that. Before these, it was also said to be the Buddha's teachings, because the Buddha personally answered with teachings and did not refute them. Therefore, for those biased individuals whose seeds of Bodhi have died deep inside, there is a great danger of developing wrong views. Therefore, a neutral attitude is adopted towards things that should be accused as sins. However, for those who have faith, just like answering a close person, the teachings that mix expedient methods are also used as guidance in accordance with that, and eventually, this is integrated into it. If someone who places wisdom or reason in a universal position is seen as reliable, then for those who accept this view, first, the teachings explain past and future lives, and the results of karma, so it should be inferred that they exist. Examples such as the Hundred Deeds Sutra and the Jataka tales from the Sutra Pitaka can be cited. Furthermore, when dreams disappear, during unconscious sleep and fainting, consciousness is interrupted, but later it arises from the previous continuity, so it is proven that future lives will also arise in the same way. The way to establish this as a logical argument: Consciousness is the subject, it is the consciousness that arises from the previous cause of its own kind, this is the proposition. Why? Because sometimes it is focused on certain things. For example, like a sprout. By applying the characteristic of the result, this reasoning proves that there is a prior cause. If it arises suddenly without relying on a prior cause, then even arising sometimes cannot be established. For those who temporarily believe in permanent entities, in order to distinguish different negations, the inferential argument will necessarily become either always existing or not existing at all. Because there is no cause, it does not depend on others. Accept and connect this as a characteristic. If it always exists, then the interruption will disappear; if it does not exist, then this will also not exist. It should be said like this. The second is that some people explain through four verses such as past and future lives. And some people think that only past and future lives exist, but they slander that the all-knowing one does not exist, because they think that the so-called all-knowing one is liberated from the three poisons of afflictions, but this is not reasonable. Because our view is that the three poisons are the nature of the mind, if these three poisons are abandoned, then the mind will also disappear. Because there is no mind, who is the one who is liberated from the three poisons? Because there is no object to be liberated from. For example, if black is abandoned, then coal will disappear, so what white should be left?
Chinese
就像那样。不仅如此，三毒是无法通过断除而改变的，而是恒常的。既没有断除的方法，也不知道断除的方法，也不能被断除。因为三毒的自性是不会改变而存在的。他们是这样认为的。那三种，即断绝种姓、保持中立等等，如前所述，是共同成立的。特别是以正确的理性能够驳倒，首先是不确定的，就像浑浊的水一样，可以澄清。第二是不成立的，因为三毒的因是执着自我，缘是显现外境，所以是不恒常的。第三是通过对治的智慧来断除，所以是有方法的。第四，因为有具足上师传承的口诀，所以也知道如何断除。第五，因为智慧本身就是三毒的自性，所以是可以断除的。最后，断除了三毒而转变状态，这是自证的现量，因为自证现量已经成立，所以不是自性存在的。因此，噶举派是通过已经证实的过去果的征象，来证实先前的相续已经过去，并且具足因缘，是不恒常的。并且通过证悟它的自性，将其作为实相的意义，从而证实它必然是自性成就的善。因此，学诚法师说：对于向他人讲授的内容，如果与意义相符且没有矛盾，那么讲授者就能像各自观察对境一样，现量见到所量。讲授《大疏》等经论的讲授者，也能做到与意义相符且没有矛盾。这样就能成立。他这样说，如果掌握了语言的精髓，就不会有矛盾，所以在这里也这样应用。或者，这个偈颂的意思是，噶举派认为果是自显现，自然成就，因此从断灭的边解脱。这样解释也是可以的。第三种是，有些人只用经文等，以一个偈颂、一个偈颂或者两句来表示。还有些人认为，仅仅依靠佛陀教言的否定方面，一切法都不是任何东西，并且认为不是任何东西本身也不是任何东西，从而放弃了承认。像这样执持宗派是难以转变的，而且自己也很容易产生危险。
English
It is like that. Moreover, the three poisons are unchanging and permanent because they cannot be altered by abandoning them. There is no method for abandoning them, nor is there knowledge of how to abandon them, nor can they be abandoned. This is because the nature of the three poisons is such that they remain unchanging. This is what they believe. The three, namely, severing the lineage, maintaining neutrality, and so on, are established in common as previously explained. In particular, they can be refuted by correct reasoning. First, it is uncertain, like muddy water, which can be clarified. Second, it is not established, because the cause of the three poisons is self-grasping, and the condition is the appearance of external objects, so it is impermanent. Third, it is abandoned by the wisdom of the antidote, so there is a method. Fourth, because there is the oral instruction that possesses the lineage of the lama, one also knows how to abandon it. Fifth, because wisdom itself is the nature of the three poisons, it can be abandoned. Finally, abandoning the three poisons and transforming the state is the direct perception of self-awareness, and because the direct perception of self-awareness has been established, it is not inherently existent. Therefore, the Kagyu tradition establishes that the previous continuum has passed, based on the signs of the past fruit that has been proven, and that it possesses causes and conditions and is impermanent. And by realizing its nature and making it the meaning of the true state, it is established that it is necessarily self-accomplished goodness. Therefore, Master Śerab Jungne said: "For whatever is taught to others, if it is in accordance with the meaning and without contradiction, then the one who teaches can directly see the object to be measured, just as each person examines their own object. The one who teaches the great commentary and other scriptures can also be in accordance with the meaning and without contradiction." This is how it can be established. He said that if one grasps the essence of language, there will be no contradiction, so it should be applied in the same way here. Alternatively, the meaning of this verse is that the Kagyu tradition believes that the fruit is self-manifesting and spontaneously accomplished, and therefore is liberated from the extreme of annihilation. It seems that it is also acceptable to interpret it in this way. The third is that some people teach with just scriptures, etc., with one verse, one verse, or two lines. Others believe that, relying solely on the negative aspect of the Buddha's teachings, all phenomena are not anything, and they believe that not being anything is also not anything itself, thereby abandoning acceptance. Holding such a philosophical view is difficult to transform, and there is a great danger of it arising in oneself.