Chinese
俱生无明，即若遇缘则可能产生错乱的状态，如金与金锈一般。如《广大论》所说： "阿赖耶识离二相，则不生执着之显现。 恒时显现自相，如眼见眼般无明。" 又如《尸林安乐小论自释》所说： "如来藏自性光明，无明我见同等因。" 又如《占卜箭》所说： "众生自性本光明，然未以决定智而决定者，乃俱生无明。" 如此等等。俱生之因，即遍计所执之无明，由显现为能所的邪分别念，以二取显现之缘，将善恶习气置于阿赖耶识上，从而共同造就轮回高下之境。如《此论》所说： "无明分别之能所取。" 又说： "执着于能所之戏论，分别念之网索各别执。" 又如《小论》所说： "遍计无明烦恼中，俱生之因因之续。" 如此等等。近取之因，即业之善恶习气转为强大，尚未产生苦乐之果。如《此论》所说： "以粗猛有之种子抛掷。" 又如《广大论》所说： "以分别念之浓厚习气。" 如此等等。第二、缘，如《次第三论》所说： "显示二缘业三与，遍计无明烦恼五。" 故为三业与五毒烦恼。第一，如《后分经》所说： "福德利益于他者，彼之违品即罪恶。" 故生于善趣之缘为福德之业，生于恶趣之缘为罪恶之业二者之上，加上生于上二界之缘，即四禅定与四无色定之不动摇之业，合称三业。如《此论》所说： "自之分别念业所幻化。" 如此等等。第二为发起诸业者，即由嗔恨所发起之不善业堕入地狱，如是悭吝堕入饿鬼，愚痴堕入旁生，贪欲堕入人道，嫉妒堕入非天，我慢堕入天道。
English
Co-emergent ignorance is the state where delusion can arise when encountering conditions, like gold and the rust of gold. As stated in the "Extensive Treatise": "When the Alaya-consciousness is free from duality, attachment will not appear. Though the self-nature always appears, it is ignorance like the eye seeing the eye." Also, as stated in the "Small Treatise on the Bliss of the Cemetery, Self-Explanatory": "The essence of the Sugata, self-awareness, is the cause equivalent to ignorance and self-view." Furthermore, as stated in the "Divination Arrow": "Although sentient beings are naturally luminous, not being ascertained by definitive knowledge is co-emergent ignorance." And so on. The cause of co-emergence is the ignorance of conceptual imputation. From the false conceptualization of appearing as subject and object, through the condition of dualistic appearance of grasping and apprehended, placing the karmic imprints of virtue and vice on the Alaya-consciousness, together they create the high and low states of samsara. As stated in "This Treatise": "The grasping and apprehended of ignorant conceptualization." And: "Clinging to the proliferation of grasping and apprehended, the net of conceptualization individually grasps." Also, as stated in the "Small Treatise": "From the afflictions of conceptual ignorance, the cause of co-emergence is the continuum of causes." And so on. The proximate cause is when the karmic imprints of virtuous and non-virtuous actions become powerful, not yet producing the results of happiness and suffering. As stated in "This Treatise": "Casting the rough seed of existence." And as stated in the "Extensive Treatise": "By the dense karmic imprints of conceptualization." And so on. Secondly, the conditions, as stated in the "Three Gradual Treatises": "Showing the two conditions, three karmas, and five afflictions of conceptual ignorance." Therefore, there are three karmas and the five poisonous afflictions. Firstly, as stated in the "Later Section Sutra": "Merit benefits others, its opposite is evil." Therefore, the condition for being born in higher realms is the karma of merit, and the condition for being born in lower realms is the karma of evil. On top of these two, the condition for being born in the two higher realms is called the unwavering karma of the four dhyanas and the four formless absorptions, thus adding up to three karmas. As stated in "This Treatise": "Transformed by the karma of one's own conceptualization." And so on. Secondly, it is the instigator of all those karmas, namely, the non-virtuous karma instigated by hatred leads to hell, similarly, miserliness leads to the hungry ghosts, ignorance leads to animals, desire leads to humans, jealousy leads to demigods, and pride leads to the gods.
Chinese
产生的条件是：在《后部续》中说：“烦恼和业是轮回，这也是六道自性。”又在《广大论》中说：“一切平等不能知，对于一切皆嗔恨，将流转于十六地狱。”等等。这些也在《眼释》中说：“条件是福德、非福德、不动业、五种烦恼，以粗细和多少各自结合。”这样说的。既然如此，那么轮回的因和缘有什么差别呢？产生果的自性是因，产生它的差别是缘。第三，错乱的果是：外器世界和内情的有情显现并执着，因此业和烦恼的果以痛苦的方式成熟。正如这部经中说：“所有世间皆为错乱法。”以及“六续生灭身和受用，处所和痛苦错乱轮等等。”以及《后部续》的经文的解释中说：“去之处去，住于彼处。”第四，错乱的时间是：无始无终地轮回，因错乱而被痛苦蒙蔽。在《广大论》中说：“无始以来心放逸。”以及《次第三》中说：“无始无终之时，于真实义因分别而退失。”这里有些人说：轮回有始有终吗？如果按照第二种说法，那么修道就没有必要了，因为空性的外边际是无尽的。如果承认有必要，那么就与这部经中说的“闻思修的结合，自生任运而成就”相违背。如果按照第一种说法，轮回法，将成为倾倒之有，如果承认，那么《总说经》中说：“轮回于无始无终的界中。”就清楚了。回答说，有些人说：有开始，即俱生无明。这非常不合理，因为无明与法性是同时存在的，而与它一体的法性是无始无终的。又有些人说：因为有减少而没有增加，所以也有终结，就像一个个计数谷堆最终会数完一样。这也是不合理的，因为有能成立的缘故。我也向东方...
English
The condition for arising is: In the 'Later Tantra' it says, "Afflictions and karma are samsara, and this is the nature of the six realms." Also, in the 'Extensive Treatise' it says, "Not knowing all as equal, hating all without exception, one will transmigrate through the sixteen hells." And so on. These are also stated in the 'Eye Commentary': "The conditions are merit, non-merit, unwavering karma, and the five examined afflictions, each combined with coarse or subtle, much or little." It is said. If so, what is the difference between the cause and condition of samsara? The cause is what gives rise to the essence of the result, and the condition is what produces its distinction. Third, the result of delusion is: the outer container world and the inner sentient beings appear and are clung to, therefore the result of karma and afflictions ripens in the form of suffering. As it says in this very text, "All the worlds are deluded dharmas." And, "The six continuums, birth and cessation, body and enjoyment, place and suffering, the wheel of delusion, and so on." And in the commentary on that passage from the 'Later Tantra': "One goes to where one goes, one dwells there." Fourth, the time of delusion is: revolving without beginning or end, blinded by suffering due to delusion. In the 'Extensive Treatise' it says, "From beginningless time, the mind has been let loose." And in the 'Three Successive [Tantras]' it says, "From a time without beginning or end, one has declined through conceptualization of the true meaning." Here, some say: Does samsara have a beginning and an end, or not? According to the second view, there would be no need to practice the path, because the outer limit of emptiness is endless. If you assert that there is a need, then it contradicts what is said in this very text: "Through the union of hearing, thinking, and meditating, self-arisen, spontaneous accomplishment." According to the first view, samsara, the dharma, would necessarily be like emptying [a container]. If you assert that, then it is clear from the 'General Sutra': "Samsara is in a realm without beginning or end." In response, some say: There is a beginning, namely, innate ignorance. This is very unreasonable, because ignorance exists co-emergent with the nature of reality, and the nature of reality, which is one with it, is without beginning or end. Others say: There is decrease but no increase, therefore there is also an end, just as counting each grain in a pile of grain will eventually be exhausted. This is also unreasonable, because of the establishing reason. I also, towards the east...
Chinese
如果一直跑，就能找到天空的尽头吗？如果这样说，那要如何反驳呢？如果他们说，因为找不到可以找到的尽头。那么，在这里也一样，因为无法确定存在的行列的两个尽头，所以是相同的。如果他们说，因为有书写的人而没有添加的人。那么，在这里也可以反驳说，因为有行走的人而没有阻止的人。因此，《集经》中说：无明轮回，既不会耗尽也不会增长。又，如果有人说，在普遍的绝对中，既没有开始也没有结束，但因为道路能够解脱，所以个别的人的绝对是有尽头的。有些人会说，如果是这样，那么普遍的绝对是否遍及个别？如果像第一种情况那样，那么个别绝对也应该没有结束，因为普遍的绝对没有结束。如果像第二种情况那样，那么因为不遍及个别，所以就不是普遍的。智者啊！以类别普遍遍及的论证是不成立的，因为如果普遍颠倒，个别也会颠倒，这在类别意义上是不被承认的。如果以集合普遍遍及，那么即使集合的普遍被否定，也没有个别被否定的遍及性。在这里，按照卓雍二者的注释的观点，意思是：就像这本身所说的那样，从自性本身来说，没有衰退。就像《道次第》所说的那样，因为轮回的自性不可见。因此，轮回和涅槃的两种法，因为这二者无法与他者区分，所以超越了思维的范畴，从有始有终的言说中解脱出来。然而，如果从回答的角度来看，如果矛盾就反驳，如果相同就比较。如果问，大种所成的虚空是否有边际或中心？如果他们说有，那么轮回也应该有始有终。如果他们说，轮回没有始有终，这在普遍经典的教证中很清楚。那么，仅仅因为如此，虚空也没有边际或中心，这在教证、理证和量证中都很清楚，所以是平等的。如果他们又说，虚空没有边际或中心，那么轮回也没有始有终。如果那样，那么修道就没有意义了。即使堵住孔隙的虚空，也无法堵住，这样就平等地进行了比较。第五种是错乱的方式。就像这本身所说的那样，外内缘起二者中轮回。因此，在外内二者中，首先是外在的十二缘起，以或多或少的方式轮回。也就是《噶波》中所说，外在与因有关。
English
If one runs continuously, will one find the end of the sky? If so, how should one refute it? If they say, because the end that can be found is not established. Then, here too, it is the same, because the two ends of the rank of existence are not established. If they say, because there is a writer but no one to add. Then, here too, one can retort by saying that there is someone who goes but no one to stop them. Therefore, the Sutra Collection says: This wheel of ignorance has neither depletion nor increase. Also, if someone says that in the general absolute there is neither beginning nor end, but because the path is able to liberate, therefore the particular individual absolute has an end. Some say, if that is the case, does the general pervade the particular or not? If it is like the first case, then the particular absolute should also have no end, because the pervading general has no end. If it is like the second case, then because it does not pervade the particular, it is not general. O wise ones! The sign that the general pervades the class is not established, because if the general is reversed, the particular is also reversed, which is not admitted in the sense of class. If it pervades by the collection general, then even if the general of the collection is negated, there is no pervasion of the particular being negated. Here, according to the intention of the commentaries of Drol and Yung, the meaning is: Just as it says in this very text, from its very nature, there is no deterioration. And as it says in the Lamrim, because the nature of samsara is invisible. Therefore, the two dharmas of samsara and nirvana, because these two cannot be expressed as different, are beyond the realm of the mind, and are liberated from the terms of beginning and end. However, if we take the answer into consideration, if there is contradiction, refute it; if it is the same, compare it. If asked whether the sky made of great elements has an edge or a center, and if they say it does, then samsara should also have a beginning and an end. If they say that samsara has no beginning and no end, which is clear from the general sutra's statement, then just as much, the sky also has no edge or center, which is clear from the scriptures, reasoning, and valid cognition, so it is equal. If they say again that the sky has no edge or center, then samsara also has no beginning and no end. If that is the case, then taking the path into practice would be meaningless. Even if the sky in the hole is blocked, it would not be blocked, so it is compared equally. The fifth is the way of delusion. As it says in this very text, outer and inner dependent origination revolve in two ways. Therefore, of the outer and inner two, the first is the outer twelve dependent origination, which revolves in a way of more or less. That is also what Galpo says, the outer is related to the cause.