English
Correct. Habit is the power that comes from continuous persistence. First, there is ignorance, the alaya consciousness. From that, the previous moment arises as an object, and the subsequent moment arises as a subject, giving rise to the duality of grasping and being grasped. Simultaneously with grasping and being grasped, attachment arises towards the good, hatred arises towards the bad, and delusion arises towards the neutral, giving rise to the three poisons. This is the cause of closely embracing delusion, and it is the projecting cause. Correct. The way karma is accumulated due to the afflictions is that the power of habituation in the alaya consciousness increases. When that habituation is awakened and aroused, the result is the connection of rebirth. For example, like shooting an arrow, when the arrow is fully drawn on the bow and released, without wasting time in the intermediate state, it hits the ground directly. Similarly, the coarse seed of karma, once projected, appears as a body in the next life, and the result of karma is not wasted. This is the projecting cause. ༈. There are two kinds of conditions: Enumeration, karma, and, Correct. The cycle of birth and death of all sentient beings residing in these three realms, and the causes for ascending to higher realms and descending to lower realms, are the maturation of the power of karma and afflictions. When white karma, the ten virtues, and black karma, the ten non-virtues, mature, they first give rise to the desire realm. The ten virtues lead to ten places of higher realms, and the ten non-virtues lead to ten places of lower realms, thus giving rise to twenty places in the desire realm. On top of the ten virtues, there is the unwavering karma, which is the realm of Brahma, namely the four immeasurables and the first dhyana of investigation and analysis, the second of joy and bliss, the third of bliss, and the fourth of equanimity and the four concentrations. Having gained stability and matured, they give rise to the seventeen abodes of the form realm, and appear as their field of experience. And the power of the four formless absorptions, namely infinite space, infinite consciousness, nothingness, and neither perception nor non-perception, if matured, in relation to the lower realms, is the peak of profound wisdom, and they arise appearing in the four fields of experience of the formless realm. Are afflictions. Correct. If the cause is generalized, it is humans. If the result is generalized, it is asuras, considering the upper realms as gods. Therefore, all sentient beings of the five classes take the five poisons as their path, and upon maturation, they become the cause for generating the six realms. As it is said in the Tantra, the extensive third chapter of the Magical Net Tantra, which explains the fifteen root samaya vows, one should refer to that. So, at the time of the cause
Chinese
从何处生起业和烦恼二者？在缘起之时生起业和烦恼二者。什么是业和烦恼二者呢？总的来说，轮回的因是无明，缘是业和烦恼二者。据说，由这二者所产生的果是三界。缘是业和烦恼二者。将业和烦恼归于因的理由是，虽然轮回有因、缘、果三者，但如果只说因果二者，那么缘及业和烦恼都必须归于因。因是无明，属于所知障，从所知障产生烦恼障，从烦恼产生业障，考虑到业障的果报是产生轮回，因此，在名相乘的观点中，轮回的因是集谛的真谛，烦恼集和业集二者被视为因，并认为它们产生了苦谛的果报。同样，无论在幻化根本论述的何处，都说缘及业和烦恼二者是产生轮回的因。在缘起之时说业和烦恼二者的理由是，在上述五因中，除了总的轮回之因外，没有产生三界的因缘，因此，在缘起之时，要知道善、不善、无记三种业是如何产生三界的，以及五毒是如何产生五种姓的众生的。༈ 迷惑之理与正理。外器世界，外在的十二缘起，内在的有情众生。内在的十二缘起之轮，安住于三界之中，六道众生因业力而反复轮回。三界的显现之相，分为十二部分，欲界具足。外器世界的十二因果中，与因相关的有六个：根、茎、枝、叶、花、果。与缘相关的有六个：五大元素和时间的变迁。内在有情众生以十二缘起之轮的方式轮回：由于无明的缘故产生行，由于行之缘故产生识，同样地，名色、六入、触、受、爱、取、有、生、老死，就像水车的水桶一样，顺着规律循环往复。色界和无色界必定具足十二缘起。
English
From where do karma and afflictions arise? At the time of conditions, karma and afflictions arise. What are these two, karma and afflictions? Generally, the cause of samsara is ignorance, and the condition is karma and afflictions. It is said that the result produced by these two is the three realms. Condition is karma and afflictions. The reason for assigning karma and afflictions to the cause is that although samsara has three aspects—cause, condition, and result—if only cause and result are mentioned, then the condition, karma, and afflictions must be included in the cause. The cause, ignorance, is a cognitive obscuration. From cognitive obscuration arises afflictive obscuration. From afflictions arises karmic obscuration. Considering that the result of karmic obscuration is the generation of samsara, in the system of the Characteristic Vehicle, the cause of samsara is the truth of the origin of suffering, with afflictive origin and karmic origin both considered as causes, and it is believed that they produce the result of the truth of suffering. Similarly, in any of the root and commentary texts on illusion, it is said that the condition, along with karma and afflictions, is the cause of generating samsara. The reason for explaining karma and afflictions at the time of conditions is that among the above five causes, there is no cause or condition for generating the three realms separately, except for the general cause of samsara. Therefore, at the time of conditions, one should understand how the three types of karma—virtuous, non-virtuous, and neutral—generate the three realms, and how the five poisons generate sentient beings of the five lineages. ༈ The way of delusion and the right way. The outer container world, the outer twelve links of dependent origination, the inner sentient beings. The inner twelve links of dependent origination exist as a wheel in the three realms, with beings of the six realms repeatedly cycling due to the power of karma. The appearance of the three realms is divided into twelve parts, complete in the desire realm. In the twelve cause and effect relationships of the outer container world, six are related to the cause: root, stem, branch, leaf, flower, and fruit. Six are related to the condition: the five elements and the change of time. The inner sentient beings cycle in the manner of the twelve links of dependent origination: due to the condition of ignorance, actions arise; due to the condition of actions, consciousness arises; similarly, name and form, the six sense sources, contact, feeling, craving, grasping, becoming, birth, old age, and death cycle in order like the buckets of a water wheel. The form realm and the formless realm necessarily possess the complete twelve links of dependent origination.
Chinese
没有。色界中，因为无明是轮回的因，所以有。在行蕴中，有动与不动两种行蕴，此处有不动的行蕴。识将业牵引至受生之处。名色执持身体。六处使身体圆满。此处是化生，所以没有那三者。触由三者聚集，从而完全断绝所缘。受用以接近的方式享受所缘。贪恋所缘的安乐，有三者，取与识相合，与生相合。有，因为业力无始以来就存在，所以此处没有可以积累的显现之业，所以没有取和有。生和死是起始和终结，所以存在。十二缘起中有七个是显现的。在无色界中，生和死是轮回的起始和终结，所以存在。因为在无明的起始处有止息，所以有那三个，其他的没有显现。或者，通过区分三界的有身与无身，对于有身者来说，是显现的轮回，对于无身者来说，是以习气的方式轮回。 本体，以及正直。虚假的念头坚固，各种虚幻显现的对境显现，这是虚假的本体。一般来说，六道众生各自的显现不同，显现为内外器情等各种各样，特别是六道中的每一个，身体有好坏，受用有大小，寿命有长短，业有黑白，有天界的安乐和恶道的痛苦，以及中阴的舍受等各种各样的显现，这是虚假的本体。那么，如果各种虚幻的显现是虚假的本体，那么在之前的地基的章节中，轮回和涅槃的本体不同是有过失的，这样说有矛盾吗？没有矛盾，因为各种虚假显现的本体本身是远离执着的，是法性自生智慧的本体。如龙树所说：您不喜悦那舍弃轮回的涅槃，而是以不缘轮回的方式，寂静的怙主您已宣说。因此，轮回和涅槃的本体是一样的。 自性，以及正直。例如，魔术师通过咒语等方式，用幻术欺骗他人，变出财物、马、牛等。
English
There isn't. In the Form Realm, because ignorance is the cause of cyclic existence, it exists. In formations, there are two types of formations, moving and unmoving; here, there are unmoving formations. Consciousness leads karma to the place of rebirth. Name and form hold the body. The six sense sources complete the body. Here, it is a miraculous birth, so those three are not present. Contact, when the three gather, completely severs the object. Feeling enjoys the object in a close way. Craving is attached to the pleasure of the object, and there are three; grasping connects consciousness with birth. Existence, because karmic power has been without beginning, here there is no manifest karma to accumulate, so there is no grasping or existence. Birth and death are the beginning and end, so they exist. Of the twelve links of dependent origination, seven are manifest. In the Formless Realm, birth and death are the beginning and end of cyclic existence, so they exist. Because at the beginning of ignorance there is cessation, those three exist, but others are not manifest. Alternatively, by distinguishing between the presence and absence of a body in the three realms, for those with a body, it is manifest cyclic existence, and for those without a body, it is cyclic existence in the manner of imprints. Essence, and straight. The firm conceptualization of illusion, the appearance of various objects of illusory phenomena, is the essence of illusion. In general, the appearances of the six types of beings are different, appearing as various outer and inner environments and beings, and in particular, for each of the six types, there are good and bad bodies, large and small enjoyments, long and short lives, black and white actions, the happiness of higher realms and the suffering of lower realms, and various kinds of equanimity in the intermediate state. This is the essence of illusion. So, if the various illusory appearances are the essence of illusion, then in the previous ground section, is there a fault if the essence of cyclic existence and nirvana are different? There is no contradiction, because the essence of various illusory appearances is itself free from grasping, it is the essence of the wisdom of the self-arisen nature of reality. As Nagarjuna said: You do not desire that nirvana which has abandoned cyclic existence, but by not focusing on cyclic existence, the peaceful protector, you have taught. Therefore, the essence of cyclic existence and nirvana is the same. Nature, and straight. For example, a magician, through spells and other means, deceives others with illusions, transforming wealth, horses, cattle, and so on.
Chinese
就像为了（某种）目的而化现，但人们却认为是真实的一样。基（本）法性本身没有错乱，但由于不认识自（己）的本面，（因此）显现为错乱的显现，成为各种错误行为的对境而显现。那么，轮回和涅槃的自性是否相同呢？不是的。错乱显现的自性本身就是涅槃的自性，如《中观菩提心释》中所说：火的自性是热，红糖的自性是甜，同样，一切诸法的自性应为空性。如是说。过患和，正直，三有之根本过患之因，是从俱生无明中产生的，所以叫做心。由于将境和有境执着为我，通过遍计所执的因，产生了各种错乱显现，因此在那里产生各种过患，感受六道轮回的各种痛苦，并使之远离正确的道路。自性有两种：计数，如实性。正直，感受痛苦并远离正确道路之时，法性自生智慧没有衰减，如《幻化网续》中所说：虚空的界限是不可思议的，日月星辰夜晚的景象各不相同，闪电，彩虹和许多云彩混杂出现，但虚空的界限不会改变和衰减，同样，心性不可思议，法界不会停止，显现为可知轮回涅槃不可思议，在证悟的当儿，智慧的自性显现为身语意功德事业的奇妙色身，在未证悟的显现中，显现为世间的主宰，如梵天、帝释天等，以及其他六道的各种身体，显现为多种形象，但心性法界不会改变和衰减，因此，即使上面所说的错乱之因等在过去已经说过，法界心性的实相也不会改变。因的宗派不认识（它）。正直，上面所说的轮回涅槃无别，从无明到不混杂，完全无别，与此分离，就像眼睛好的人变成了瞎子一样的理由。