English
Wandering in the three realms, roaming in the six realms. Being separated from the means of skillful methods, and also because there is no means to show such skillful methods, one wanders in samsara. As stated in the Commentary on the Eye: Even the Buddha, whose nature is pure, if not together with skillful means, will not be liberated and will wander in the three realms. Furthermore, according to one tradition, the way of delusion is: the cause is made by ignorance, the condition is karma and afflictions, and the result is the way of wandering in the three realms. The former is that there are two kinds of ignorance, as mentioned above. The ignorance that is co-emergent is that one's own mind is originally enlightened as a Buddha, and ignorance are two, without priority in time, without difference in position, and without good or bad in essence, but are one. The reason why one does not recognize oneself is that the nature of reality does not abide in the extremes of appearance and emptiness, and although anything appears, there is nothing to be taken as an object. The ignorance of complete imputation is that one is confused by not knowing, and one grasps the self-appearance of non-duality as self, and then sees the environment as external. It is also seen as substantial, and seen as an ignorant stone and grasped as an object. The condition is: from this arise five subtle afflictions, and as the power of attachment to them increases, no matter what is seen, the thought of grasping the environment and consciousness as different entities arises simultaneously. There, five coarse afflictions arise. By practicing the three karmas of virtue, non-virtue, and neutral, one wanders in the three realms and roams in the six realms. As Lahen said: As explained, on self-appearance, through ignorance and the view of self, the mind dwells separately in the environment, and the three appearances of substantial and inanimate imputation arise simultaneously in the place of delusion. False thoughts constantly abide in the continuum, so everything appears due to afflictions and karma. So it is. It is also said that one is deluded and liberated by four conditions. No matter what appearance arises, one should know that one is deluded and liberated by the four conditions as before, and one should recognize whatever appearance arises and whatever thought arises at the moment. Although the way these three kinds of delusions are named slightly differently, one should know that the key points of their meaning are the same.
Chinese
变成的，三恶趣是痛苦的痛苦。八种是，上面两种总的和六道众生的痛苦，即是八种。生老病死的四种痛苦等十二种，六道众生的痛苦不可思议。其中，地狱的痛苦是：八热地狱，八寒地狱，近日近处的两种，共十八种，还有依靠佛法而误入歧途的地狱也很多。八热地狱是：复活地狱，黑绳地狱，众合地狱，叫唤地狱，大叫唤地狱，热地狱，极热地狱，无间地狱。八寒地狱是：疱生地狱，疱裂地狱，阿啾啾地狱，索南南地狱，呵呵呼地狱，如青莲花裂的地狱，如莲花裂的地狱，如大莲花裂的地狱。误入歧途的地狱是：从豺狼险道到二十地狱等。如是，地狱有冷热难忍的痛苦。饿鬼有外障饿鬼，内障饿鬼，火焰鬘饿鬼，虚空游荡饿鬼等，有饥渴等难忍的痛苦。旁生是：沉溺和散乱的旁生等，有互相残食，杀戮和役使等的难忍痛苦。人所没有的，寻找也找不到等等，生老病死的痛苦不可思议。非天有争斗的痛苦，天有堕落的痛苦等。六道有不可思议的痛苦，轮回中没有安乐，不净之物没有香味。如《舍弃执着之灯》中说：唉呀，自己毁灭自己，真是可怜！饿鬼旁生的痛苦，真是可怕！十八地狱的痛苦，真是悲惨！生老病死的痛苦，真是漫长！经中说：沉溺于轮回的苦海中，嗔恨的火焰焚烧着自己的相续，愚痴的黑暗笼罩着，智慧迟钝，贪欲之海的泥潭中，意识沉没，我慢高山的傲慢
English
And becoming, the three lower realms are the suffering of suffering. The eight are, the above two generally and the suffering of the six kinds of beings, which are eight. The four sufferings of birth, old age, sickness, and death, totaling twelve, and so on, the sufferings of the six realms are inconceivable. Among them, the suffering of hell is: eight hot hells, eight cold hells, two nearby, totaling eighteen, and there are also many hells that are misled by relying on the Dharma. The eight hot hells are: Reviving Hell, Black Line Hell, Crushing Hell, Crying Hell, Great Crying Hell, Hot Hell, Extremely Hot Hell, and Uninterrupted Hell. The eight cold hells are: Blister Hell, Blister Bursting Hell, Achuchu Hell, Sonamnam Hell, Hehehe Hell, Hell where it cracks like a blue lotus, Hell where it cracks like a lotus, Hell where it cracks greatly like a lotus. The hells of straying are: From the ravine of jackals to twenty hells, and so on. Thus, it is said that there are immeasurable sufferings of heat and cold in hell. Hungry ghosts have outer obscuration hungry ghosts, inner obscuration hungry ghosts, flame garland hungry ghosts, wandering hungry ghosts, etc., and there are immeasurable sufferings such as hunger and thirst. Animals are: Drowning and scattered animals, etc., there are unbearable sufferings such as cannibalism, killing and exploitation. What people don't have, they can't find even if they search, and the suffering of birth, old age, sickness, and death is inconceivable. Asuras have the suffering of fighting, and gods have the suffering of falling, and so on. The six realms have inconceivable sufferings, there is no happiness in samsara, and there is no fragrance in impure things. As it says in "The Lamp of Abandoning Attachment": Alas, destroying oneself is truly pitiful! The suffering of hungry ghosts and animals is truly terrifying! The suffering of the eighteen hells is truly miserable! The suffering of birth, old age, sickness, and death is truly long! The sutra says: Drowning in the ocean of suffering of samsara, the fire of hatred burns one's own continuum, the darkness of ignorance envelops, wisdom is dulled, consciousness drowns in the mud of the ocean of desire, the arrogance of the mountain of pride.
Chinese
压制。 嫉妒的狂风在轮回中飘荡。 紧紧地系缚着我执的结。 堕入如火熄灭般的欲望深渊。 猛烈的痛苦之箭如雨般降下。 如是说。 因此，以一切智之眼观察有三：观察的理由、种类和消除争论的过失。第一，在《心髓》中说：“不正确地思索考察完全清净，不离于智慧之界，以大悲相连，六道一切时处皆显现。”因此，以无二且相连而知。种类是，在《狮子吼》中说：“具足殊胜智慧三者，以大悲相连。”因此，知如所有和尽所有，以及不可分割。如所有是，通达被轮回和涅槃所包含的一切种类而不混淆。如《拉善》中说：“一切法无余皆自明，智慧种类不可思议。”以及《虚空等性》中说：“自显现无量智慧是，心与法界虚空之边，不分彼此不可数，将彼种类之理结合，如如何适合之理而显现，自心智慧无中边，光明觉性一切知，一时全知觉性之教，辨别遮蔽与增益，是一切智之智慧。”以及，经中说：“无有不能知、不能见、不能关联的无边之色、行和想，为什么呢？因为心髓在菩提中不混杂而完全圆满。”广说如是。尽所有是，知晓那一切的法性无生且非造作等如是，如《虚空等性》中说：“具知智慧心髓者，无有不知自明知，不执著边与中，如虚空边际般知晓。”以及，经中说：“楞伽的主人，一切法如其本然之义，不颠倒地知晓无生灭，因此，那应被理解为仅仅是意义上的殊胜之语。”
English
Suppressed. The whirlwind of jealousy wanders in samsara. Tightly bound by the knot of self-grasping. Fallen into the abyss of desire like a fire extinguished. The arrows of intense suffering fall like rain. Thus it is said. Therefore, observing with the eye of omniscience has three aspects: the reason for observing, the types, and the elimination of the fault of contention. Firstly, in the Essence it says: "Incorrect thoughts and investigations are completely purified, not separate from the realm of wisdom, connected by great compassion, all six realms and times appear." Therefore, it is known through being non-dual and connected. The types are, in the Lion's Roar it says: "Possessing the three supreme wisdoms, connected by great compassion." Therefore, knowing as it is and as many as there are, and indivisibly. As many as there are is, knowing all the categories included by samsara and nirvana without confusion. As the Lashen says: "All dharmas are completely self-illuminating, the types of wisdom are inconceivable." And as the Sky Equality says: "Self-appearing countless wisdoms are, the edge of mind and dharmadhatu sky, not able to count partialities, combining the reason of those types, appearing as the reason of how it fits, self-mind wisdom without center or edge, clear light awareness knows all, one time all-knowing awareness's teaching, discerning obscurations and exaggerations, is the wisdom of omniscience." And, the sutra says: "There is nothing that is not known, not seen, and not related to the endless form, action, and thought, why is that? Because the essence is not mixed and completely perfect in Bodhi." It is extensively said as such. As it is is, knowing the nature of all those things as unborn and unconditioned, etc., as it is, as the Sky Equality says: "The one with knowing wisdom essence, does not know anything, knows self-illumination, not fixating on edge and center, knows as equal to the edge of the sky." And, the sutra says: "Lord of Lanka, all dharmas are known without reversal of the meaning of as-it-is, without arising or ceasing, therefore, that should be understood as merely a superior word in terms of meaning."
Chinese
无别者：彼二者无二且不杂，是为完全了知。辩驳答复中说：‘所知能知二无别，于智慧中。’又《意护》中说：‘无有分别念，于法身中明了知，此乃真实义，一切遍知者，金刚萨埵说，是为知之最胜。’如是说。断除诤论之过失者：了知如何利益有情耶？譬如有一具神通之父，有一子，子于梦中生麻风而痛苦，父唤醒之，如是广说其义。若如是，则了知三界有情者，是以境而了知，抑或不以境而了知耶？若以境而了知，则有佛成执著之过失。于《心要》中说：‘由无明分别之能取所取，内外缘起二者而流转。’又《摄略》中亦说：‘如何执著，如是即依止一切烦恼。’如是等等，诸多经续中说能取所取为轮回之法。若不以境而了知，则有异于佛之意乐之所化有耶？抑或无有耶？若有，则坏不以境而了知之立誓；若无，则一佛成佛，一切皆应成佛。若许此，则有轮回空尽之过失等等。何以故？以无有异于佛之境有情之故。若以外之因不成，则坏不以境而了知之立誓。若如是，则如何了知耶？亦以境而了知，然以境与有境不相隔绝，且不触及边际之方式而了知，彼亦不隔绝于二，且不堕于二之边际，故从二过失中解脱。经文者，即为了知所有之经文。亦不以境而了知，于所知之坛城无有剩余，不异于佛之意乐，或不异于智之智慧而了知。于《意护》中说：‘一切皆于自性法身中了知，无有知之大知也。’如是说。于《果位之界》中说：‘自明智慧清净大乐者，于显现之自明非境一切皆知。’如是说。其理由者，佛之意乐无有边际，且
English
The Undifferentiated: These two are non-dual and unmixed, and are completely known. In the Refutation and Response, it says: 'In the wisdom where the knowable and the knower are non-dual.' And in the Mind Protector, it says: 'Without any conceptual thought, clearly knowing in the Dharmakaya, this is the definitive meaning, the all-knowing one. Vajrasattva said, it is the supreme of knowing.' Thus it is said. To avoid the fault of contention: How does knowing benefit sentient beings? For example, a father with clairvoyance has one son. The son has leprosy in his dream and suffers. The father wakes him up, and the meaning is explained in detail. If so, does that knowing of sentient beings in the three realms know by making them objects, or does it know without making them objects? If it knows by making them objects, then there will be the fault of the Buddha having clinging. In the Essence, it says: 'Due to the grasping of ignorance and conceptual thought, the inner and outer dependent origination revolve in duality.' And in the Summary, it also says: 'As one grasps, so one relies on all afflictions.' Thus, in many scriptures and tantras, grasping is said to be a dharma of samsara. If one knows without making them objects, are there beings to be tamed separate from the Buddha's intention, or are there not? If there are, then the vow to know without objects is broken. If there are not, then if one Buddha becomes enlightened, all should become enlightened. If this is accepted, then there will be the fault of samsara being emptied, and so on. Why? Because there are no sentient beings as objects separate from the Buddha. If the reason for separation is not established, then the vow to know without objects is broken. If so, how does one know? One also knows by making them objects, but one knows in a way that the object and the subject are not obstructed and do not touch the end. That is, it does not obstruct duality, and it does not fall to the end of duality, so it is freed from the two faults. The scriptures are all the scriptures that know as many as there are. One also knows without objects, without any remainder in the mandala of knowable things, not different from the Buddha's intention, or the wisdom of intelligence. In the Mind Protector, it says: 'All are known as the nature of one's own Dharmakaya, the great knowing without knowing.' Thus it is said. In the Realm of Fruition, it says: 'That self-luminous wisdom, pure great bliss, knows all that is self-luminous and not an object.' Thus it is said. The reason for this is that the Buddha's intention is without limit, and