English
Because of not recognizing one's own nature and letting it go, it is scattered and confused in a distorted way of grasping and being grasped. If it is said that it did not arise from beginningless time, but that confusion newly arises, then the world's cycle of existence would have no beginning, and according to the word "also," the cycle of existence would have the fault of having an end. Regarding this, the *Stages of Samadhi Sutra* says, "From beginningless time, one has declined due to not realizing the true meaning." The *Ratnagotravibhāga* says, "Because of existence and non-recognition, there is no beginning of not abiding before and after, and there is no end because it transcends limits; constantly not abiding, the wheel of existence also turns." The *General Sutra* says, "In the realm of existence without beginning or end." Second, there are two causes: one, declaration; two, explanation. First, declaration: the self-nature cause is the same as the *tathāgatagarbha*, the cause that possesses it is ignorance, the cause that acts together is the three poisons of grasping and being grasped, the proximate cause is the increase of the habitual tendencies of afflictions, and the projecting cause is the accumulation of the three karmas, as determined in the sutra. Second, the explanation is divided into five: one, satisfaction; two, uprightness. First, the self-nature cause: in the self-arisen wisdom, mind-essence is without cause or condition, and the meaning of the non-establishment of the self-nature of the differences between the types of *saṃsāra* and *nirvāṇa*, and the differences between the causes of before and after, good and bad. Because of the condition of not recognizing the self-nature, it appears as anything, so the reality of the ground appears as the dharma of the confusion of *saṃsāra*, therefore, in the Tantras, that is, in the expanded Tantras, previously in the chapter on the uncommon basis of confusion, the Tantra says, "Reality is without distinction of existence or non-existence, its causes and conditions are the power of self-nature, like the benefits and harms of medicine, all without remainder arise from one cause, different distinctions appear separately." The meaning of what is said is that this is said to be the first self-nature cause among the five causes. That self-nature cause itself is also not something that exists apart from *saṃsāra*, but is inseparable like water and its wetness. Second, the similar cause: previously in the chapter on the reality of the ground, like the two examples of a mirror and dust, and the sky and clouds, because wisdom is established, ignorance is established. Since there is no definition of what is called ignorance if there is no wisdom, just as there is self-arisen wisdom from the beginning, so also co-emergent ignorance inherently possesses the same state from the beginning with time and dependence.
Chinese
因此，二无别是无分别，仅仅是证悟与未证悟的差别。第三，共同作用之因：由遍计无明，如镜中影像般，于所境与有境的一切境上生起能取与所取二相。由于串习前念能取，力量增长，后念相续不断，故于同时生起。对美好的境产生贪欲，对丑恶的境产生嗔恨，对好坏不分产生愚痴，由此三毒的执着，显现并产生轮回之法，故称为共同作用之因。第四，近取之因：由先前三毒的因缘，增长了后世习气的力量，从而引发，增强力量，以前的习气被后来的习气所近取。第五，投生之因：如善射者以拇指环拉满良弓，箭能无碍射中目标一般，无论善业恶业，一旦积累成熟，便会成为投生之因，从而显现果报。第二，缘有二：叙述。第一是业。叙述。欲界、色界、无色界三界的果报，是众生轮回于此的因缘。行持十善等白业，能生于十善天界；行持十不善等黑业，能堕入十恶趣。因此，三界中最初的欲界有二十处轮回之处。在十善的基础上，加上梵天处，即四无量心。通过修习光明之上的不动业，即四禅定，首先是具有觉知和寻伺的喜乐禅定，即初禅的三处；其次是无觉知和寻伺的喜乐二禅的三处；再次是安乐的三禅的三处；最后是无觉知寻伺、无喜无忧、无出入息、无苦无乐的八种过患的四禅定，以及各自异生之三处；通过修习观择决定的四谛之禅定，能生于五净居天。如是，色界十七处之境，显现为受用之境。通过修习光明之上的不动禅定之业，能生于无色界。
English
Therefore, non-duality is non-differentiation, merely the difference between realization and non-realization. Third, the co-operative cause: Due to the ignorance of conceptualization, like the image in a mirror, the two aspects of grasper and grasped arise in all objects of the object and the subject. Because of the habituation of the previous thought of grasping, the power increases, and the subsequent thought continues uninterruptedly, so it arises simultaneously. Greed arises for the beautiful object, hatred arises for the ugly object, and ignorance arises for not distinguishing between good and bad. Therefore, the clinging of these three poisons manifests and produces the Dharma of Samsara, hence it is called the co-operative cause. Fourth, the immediate cause: Due to the conditions of the previous three poisons, the power of the later habitual tendencies increases, thereby initiating and strengthening the power, and the previous habitual tendencies are taken up by the later habitual tendencies. Fifth, the projecting cause: Like a good archer who draws a good bow with a thumb ring, and the arrow hits the target without difficulty, whatever white or black karma is accumulated, once it matures, it will become the cause of projecting into the future, thereby manifesting the result. Second, there are two conditions: Enumeration. The first is karma. Narration. The fruits of the desire realm, form realm, and formless realm are the conditions for all beings to be born here. Performing white karma such as the ten virtues leads to birth in the ten heavens; performing black karma such as the ten non-virtues leads to birth in the ten evil realms. Therefore, the first desire realm of the three realms has twenty places of rebirth. On top of the ten virtues, there is the Brahma realm, which is the four immeasurables. By practicing the immovable karma above luminosity, which is the four dhyanas, first is the joy and bliss dhyana with discernment and investigation, which is the three places of the first dhyana; second is the joy and bliss of the second dhyana without discernment and investigation, which is the three places; third is the bliss of the third dhyana, which is the three places; and fourth is the fourth dhyana without discernment and investigation, without joy or sorrow, without inhalation or exhalation, without suffering or pleasure, which is the eight faults, and the three places of each ordinary being; by practicing the dhyana of the four parts of higher vision and definite determination, one can be born in the five pure abodes. Thus, the seventeen realms of the form realm appear as objects of enjoyment. By practicing the karma of immovable dhyana above luminosity, one can be born in the formless realm.
Chinese
以四种禅定的等持力成熟时，比三界更深奥的有顶，即：虚空无边处、识无边处、无所有处、非有想非无想处四处的境界显现为享受之处。第二，烦恼之理。一般而言，因是人，果一般而言是非天，不计入，故为五道，或者天人二者与三恶道及五道众生之生因，乃贪嗔痴慢嫉二者与五毒。此乃如《坦特罗》，即广义篇章第三品，三昧耶誓言篇章中所说。其中说到：若未识知一切平等，对所有众生皆生嗔恨，若真实慈悲增长，此乃无尽之大，十六地狱之所住。若未识知贪欲之乐，对所有一切皆生贪欲，身之垢与食之垢，生于大饿鬼之处。若未识知我与无我，对一切法皆愚昧，因不识知智慧之明晰意义，故未领悟善恶二者之意义，此乃生于畜生之处。若极度增长我慢，因执持一切为我所有，故对一切众生皆行杀戮之事，生于非天之处。第四，规律之理。外器世界因果之规律，即与因相关联之六，与果相关联之六，共十二。内情众生十二缘起之轮的规律中，于三界安置有情六道之烦恼无始无终，三界以有身无身之分而分，故不一定唯一，有身者以实物，无身者以习气之方式流转，或者三界之分，十二缘起之数量不一定相等，欲界众生以散乱于感官对境之分，内外十二皆具足。色界众生以不散乱于对境之故，有七，即无明是迷惑之因故有，不动之行有二。识不引导至生处，故无。
English
When matured by the power of the samadhi of the four absorptions, the peak of existence, which is deeper than the three realms, namely: the realm of the four places of infinite space, infinite consciousness, nothingness, and neither existence nor non-existence, appears as a place of enjoyment. Second, the reason for afflictions. Generally speaking, the cause is humans, and the result is generally asuras, which are not counted, so there are five paths, or the cause of birth for sentient beings in the two realms of gods and humans and the three lower realms and the five paths, is the two of attachment, hatred, ignorance, pride, and jealousy, and the five poisons. This is explained as it appears in the Tantra, that is, the third chapter of the extensive chapter, the chapter on Samaya vows. It says: If one does not know that all are equal, and hates all beings, if true compassion increases, this is the great inexhaustible, the abode of the sixteen hells. If one does not know the pleasure of desire, and is attached to all things, the defilements of the body and the defilements of food, are born in the place of the great hungry ghosts. If one does not know self and non-self, and is ignorant of all dharmas, because one does not know the clear meaning of wisdom, one does not understand the meaning of good and evil, this is born in the place of animals. If one greatly increases pride, because one holds everything as one's own, one commits the act of killing all beings, and is born in the place of asuras. Fourth, the reason for the rules. The rule of cause and effect in the external world, that is, the six related to the cause, and the six related to the result, a total of twelve. In the rule of the wheel of the twelve links of dependent origination of internal sentient beings, the beginningless and endless afflictions of the six realms of beings are arranged in the three realms, the three realms are divided by the presence or absence of a body, so it is not necessarily unique, embodied beings revolve as objects, and disembodied beings revolve as habitual patterns, or the division of the three realms, the number of the twelve links of dependent origination is not necessarily equal, sentient beings in the desire realm have all twelve internal and external links complete due to being distracted by the objects of the senses. Beings in the form realm have seven because they are not distracted by objects, that is, ignorance is the cause of delusion, so it exists, and unmoving action exists as two. Consciousness does not lead to the place of birth, so it does not.
Chinese
我，色蕴和，使六处之身圆满的术语，那三者没有。触觉完全断绝三种境，感觉享用境，贪爱只是执着于境的安乐，这三者有。取与生相符顺，有，有使业能力无碍地转变，那二者没有。生死的轮回是起始和终结，所以有。因此五者是没有的。无色界有生和死，并且在无明的开端处断绝，所以那三者有。其他九者没有显现。第五个是体性和，如实，以颠倒的方式进行分别，显现为极坚固的错觉之行境，显现为好坏各种各样，是这样的：总的来说，六道各自的外器世界和，内情的无量众生显现，并且，具体来说，六道众生各自也有身体的好坏和，受用的大小和，寿命的长短和，业的黑白和，天界的安乐和，恶趣的痛苦和，中间的舍受各不相同地显现。第六个是自性和，如实，譬如魔术师用幻轮欺骗的观众，像人把幻术执为真实一样，在轮回的因缘的错谬幻象中，作为享用之境的自性，显现为不是那样的却执着于那样。那么，如果先前在基位的时候，轮回和涅槃二者的体性和自性不同，说有错谬，这有相违之处吗？先前的基位的时候，是从智慧自显的方面安立的，所以不是不同，而这里是轮回的错觉自相续的体相的体性和，自性，所以，基显不同，没有相违之处。第七个是过患。如实。三有之根本过患是从无明中产生的，因为是从我执中显现的缘故。以它的力量，六道众生感受各种各样的痛苦，并且远离了正确的道路的过患。第三个总义是自性，有二，计数。第一个是真如的自性和，如实。上面所说的在轮回中流浪并且感受痛苦的那时，对于基义没有动摇，因为《续广释》中说的是这样的：譬如虚空空性的界限的