English
There is no place that has not been gone to. Gods, nagas, yakshas, gandharvas, kumbhandas, pisacas, brahmas, indras, and chakravartins have been made countless times. There is no happiness or suffering of those that has not been experienced. To revolve again in the lower realms and suffer is truly a cause for sorrow. In the Śikṣāsamuccaya, it says: "What place is there that has not been gone to hundreds of times? What happiness is there that has not been experienced many times before? What glory like the beauty of a peacock's tail has not been attained? Even so, attachment increases. What river is there that has not flowed between its banks? What place is there that has not been settled in some country? What direction of the sky is there that has not been reached? Even so, attachment is hard to fill and increases. What suffering is there that has not been experienced many times before? What desires are there that have satisfied beings? What sentient being is there that has not lain down from hunger? Even so, how can there be detachment for those in samsara?" In this vast cycle of rebirth, happiness and suffering alternate many times. What being is there who has not been a relative? So it is said. Eighth, the way to suffer from the nature of change is: Having wandered in samsara in this way, there are other things to be sad about that are worth considering, namely: Those who have endless wealth and joy in this life, those of high nature, after death, become weakened by poverty and even become slaves, like the wealth of a dream disappearing upon waking. The suffering of impermanent change of happiness and suffering, if thought about carefully, increases sorrow greatly. Therefore, beings in the three cities, without attachment to the happiness of samsara, should practice bodhi. Thus it is taught: Like this, obtaining the happiness of the king of gods, brahma, paranirmitavasavartin, and humans, is also because when the fruit of past virtuous deeds is exhausted, from brahma, indra, chakravartin kings, and ordinary gods and humans, even up to the gods of dhyana and the formless gods with great fruit, they also die and are reborn in the lower realms, etc., and due to the power of past karma, they must experience many joys and sorrows. In the Sutra Manifestation, it says: "When the guide Lion's Roar from the excellent abode of Tushita,"
Chinese
死亡降临于众生，对诸天神说道：彻底断绝一切放逸。诸天之欢乐无论有多少，皆由善业所生，因此，要报答所作之业。在此积累的善业已经耗尽，无论在哪里，一旦感受不悦的痛苦，就会堕入恶道。如是说。此理亦见于《广大嬉戏经》和《律藏》。正如梦中所见的财富、房屋和圆满的享受，以及成为天神和人类的统治者，醒来时一切皆不存在一样。《入行论》中说：如梦中受用，无论享用何物，皆成回忆之境，逝去的一切皆不可见。如是，转世之后亦会改变。《亲友书》中说：帝释天成为世间应供养者后，因业力再次堕落于大地。即使成为转轮王，亦会在轮回中再次成为奴仆。享受天界女子的乳房和腰部的爱抚之乐已久之后，再次感受地狱中磨割之轮的难以忍受的触感。以足触碰而感到无比舒适，在须弥山顶停留已久之后，再次感受火烧、腐烂、流动的难以忍受的痛苦。与天界女子嬉戏欢愉，并珍爱各种美丽的园林之后，再次被利剑般的树叶砍断手足耳鼻。在缓缓流淌的天界河流中，与容颜美丽的持有金莲花的天女一同嬉戏之后，再次进入地狱中无边的盐水、无法忍受的热水中。获得天界极大的欲乐和梵天离欲之乐后，再次感受无间地狱中化为柴薪的火焰所带来的无间断的痛苦。获得太阳和月亮之位，以自身的光芒照亮整个世界之后，再次陷入黑暗之中，甚至连伸出手臂也无法看见。如是福德亦会耗尽，应如三盏灯火般守护。切莫为日月所欺。
English
Death comes to beings, and speaks to the gods: Completely abandon all negligence. Whatever joys the gods have, all arise from virtuous deeds, therefore, repay what has been done. The accumulated virtue here is exhausted, and wherever unpleasant suffering is experienced, one will fall into the lower realms. Thus it is said. This principle also appears in the Extensive Play Sutra and the Vinaya Pitaka. Just as the wealth, houses, and complete enjoyment seen in a dream, and becoming a ruler of gods and humans, all disappear upon waking, as it is said in the Bodhicharyavatara: Like enjoying in a dream, whatever is enjoyed becomes a realm of memory, and all that has passed is not seen. Similarly, it changes after rebirth. In the Letter to a Friend it says: Indra, having become worthy of offerings in the world, falls back to earth due to the power of karma. Even having become a Chakravartin, one will again become a servant in samsara. After enjoying the pleasure of touching the breasts and waists of heavenly maidens for a long time, one must again endure the unbearable touch of the grinding wheel of hell. Having dwelt for a long time on the peak of Mount Meru, where the touch of the feet is pleasantly bearable, one must again equally endure the unbearable suffering of being burned, rotted, and flowing with pus. After frolicking and rejoicing with heavenly maidens, and cherishing various beautiful gardens, one will again have one's hands, feet, ears, and nose cut off by forests of sword-like leaves. After dwelling in the slowly flowing heavenly river, together with beautiful-faced goddesses holding golden lotuses, one must again enter the immeasurable salty, unbearable, hot springs of hell. After obtaining the great pleasures of desire in the heavenly realms and the pleasure of detachment in the Brahma realm, one must again endure the uninterrupted suffering of being firewood for the fire of Avici hell. Having obtained the positions of the sun and moon, illuminating the entire world with one's own light, one will again go into the darkness, unable to see even one's own outstretched hand. Thus, merit will also be exhausted, so guard it like the light of three lamps. Do not be deceived by the sun and moon.
Chinese
进入无边黑暗之中。如是说。因此，欲界、色界和无色界，这三界是显现、半显现和不显现的三座城市。因为粗大、澄澈和不显现的缘故，不要执着于这些少许的安乐，而要修持无上的菩提，这样教诫说。而且，修持善法要不懈努力，不能懈怠，又是这样说的：如果头或衣服突然着火，放弃扑灭它们，也要为了不再有轮回而努力，没有比这更重要的了。如是说。第二个总义，详细解释差别，分为错乱之基、错乱之方式、差别三种。错乱之基又分为两种，第一是宣说三界是错乱的所依，也就是说道：所有痛苦的根本是内在的三界。身语意三是欲界、色界、无色界，在显现、半显现、不显现的城市中，被痛苦、变化和行三者所逼迫，心、意和识的生起，对境的乐与苦的错乱之轮持续不断。其中，身体是粗大的事物聚合，因此是显现的城市；语言如回声一般，看似存在实则不存在，因此是半显现的城市；意念在五根门前消失，因此是非常不存在的事物，是不显现的城市，因此称为欲界、色界、无色界。从何处而来呢？《意集经》中说：身体粗大是欲界，语言微细是色界，意念极微细是无色界，在这三座城市中，住着名为童子显现的圣者，这是对自生智慧的解释。这样，在身语意三门之上，被三种痛苦所逼迫，也是由分别念的因缘而生起，从一个到另一个地错乱和感受。如何生起呢？六识在六根的境界面前，从各自的根门中产生，执着于认识境的乐、苦、舍三者之一的相续。其中，显现为色等各自形象的部分是识。首先，境以粗大的总体形象出现，认识就是心。
English
Entering into the endless darkness. Thus it is said. Therefore, the desire realm, the form realm, and the formless realm, these three realms are three cities of appearance, semi-appearance, and non-appearance. Because of being coarse, clear, and non-apparent, do not cling to these slight pleasures, but practice the unsurpassed Bodhi, so it is taught. Moreover, one must strive diligently in practicing virtue without delay. Again, it says: If a fire suddenly breaks out on your head or clothes, even abandoning putting them out, you must strive to be free from rebirth, there is nothing more important than that. Thus it is said. The second general meaning, explaining the details in detail, is divided into three: the basis of confusion, the manner of confusion, and the distinctions. The basis of confusion is further divided into two. The first is the explanation that the three realms are the basis of confusion, that is, it is said that the basis of all suffering is the inner three realms. Body, speech, and mind are the desire realm, the form realm, and the formless realm. In the cities of appearance, semi-appearance, and non-appearance, they are tormented by the three: suffering, change, and action. With the arising of mind, intellect, and consciousness, the wheel of confusion of pleasure and pain of objects continues without ceasing. Among these, the body is an aggregate of coarse matter, therefore it is the city of appearance; speech is like an echo, appearing to exist but not actually existing, therefore it is the city of semi-appearance; the mind disappears at the gates of the five senses, therefore it is a very non-existent thing, it is the city of non-appearance, therefore it is called the desire realm, the form realm, and the formless realm. From where? In the Gongdü Sutra, it says: The coarse body is the desire realm, the subtle speech is the form realm, and the extremely subtle mind is the formless realm. In these three cities, there dwells the noble manifestation called the Boy, this is an explanation of self-arisen wisdom. Thus, on the three doors of body, speech, and mind, being tormented by the three sufferings also arises from the causes and conditions of conceptual thought, confusing and experiencing from one to another. How does it arise? The six consciousnesses arise from their respective sense faculties at the objects of the six aggregates, clinging to the continuum of knowing one of the three: pleasure, pain, and neutrality. Among these, the part that appears as the distinct aspects of form and so on is consciousness. First, the object appears as a coarse general form, the knowing is the mind.
Chinese
在此，意是指对境的差别进行观察，并且持续产生贪、嗔、痴三种烦恼的任何一种的心所。如《菩萨地》中所说：“所谓境显现，即是识。最初的分别念，即是心。之后观察其差别，即是心所，也就是意。这三者是同时存在的，是周遍运行的自性。”因为有心，所以心所也随之同时存在，作为朋友般存在于心的周遍运行中。对于心所，心也以遍及的方式与之关联，因此同时存在，并且作为朋友般存在于心所的周遍运行中。在以觉知来衡量境时，首先从总相或自性的角度称为心，然后因为衡量部分差别而称为心所，虽然名称各异，但实际上除了觉知和观察境之外别无其他。《宝鬘论》中说：“若问何为心之所见？此乃名言之说。无心所则心不生，无意义之物不欲求。”如是。在如来地和不分别实相之时，虽然以觉知来衡量显现的各个境，但并不称为心、意、识，因为没有以能取所取的方式执着境的二取显现。在《心之金刚赞》中说：“行者以心、意、识，因执着能取所取而分别。无分别智故，见实相之智为胜。”以及《宝积经》中说：“既不离心、意、识，也不舍弃三摩地之境。此乃如来之意密，不可思议。”如是。此外，对于色、声等显现在外的形象，如果能以与此相似的智慧来觉知，则称为识。或者，因为生起与境的形象相似的智慧，所以称为识。在初次认识境时，从觉知的角度称为心。因为观察其差别而持续相连，所以称为意。此外，对于境的显现，作为衡量者的觉知在一瞬间
English
Here, 'mind' (yi) is referred to as the mental factor that examines the distinctions of objects and continuously generates any of the three afflictions: attachment, aversion, and ignorance. As stated in the *Bodhisattva-bhumi*: "The appearance of an object is consciousness (rnam par shes pa). The initial thought is mind (sems). Afterwards, examining its distinctions is a mental factor, which is mind (yid). These three exist simultaneously and abide as the nature of pervasiveness." Because there is mind, mental factors also exist simultaneously following it, existing as the all-pervasive of mind in the manner of a friend. Mind also relates to mental factors in a pervasive way, thus they exist simultaneously and also abide as the all-pervasive of mental factors in the manner of a friend. When measuring an object with awareness, it is called 'mind' from the aspect of focusing on the general or essence at first, and then it is called 'mental factor' because of measuring the specific parts, although the terms are different. In reality, there is nothing other than awareness and examination of the object itself. As stated in the *Ratnavali*: "If asked, what does the mind see? This is a conventional expression. Without mental factors, mind does not arise; meaningless things are not desired." Thus it is. In the *Buddha-bhumi* and when not conceptually elaborating reality, although the various appearances are measured by awareness, they are not called mind, intellect, and consciousness, because there is no grasping of dualistic appearances with knowledge grasping at objects. In the *Vajra Praise of Mind* it says: "Beings conceptually elaborate mind, intellect, and consciousness, through the habit of grasping subject and object. Because there is no non-conceptual wisdom, the wisdom that sees reality is supreme." And in the *Konchok Tsekpa* (Ratnakuta Sutra) it says: "It neither departs from mind, intellect, and consciousness, nor abandons the state of samadhi. This is the inconceivable secret of the Tathagata's mind." Thus it is. Furthermore, whatever appearances such as form and sound appear externally, if one can know them with intelligence similar to them, it is called consciousness. Or, because it generates intelligence similar to the appearance of the object, it is called consciousness. When first knowing an object, it is called mind from the aspect of awareness, saying, "This is it!" Because it examines its distinctions and occurs continuously, it is called intellect. Furthermore, regarding the appearance of an object, the measuring awareness instantly