Chinese
如果区分，则有两种无明，即对业果愚昧和对真如愚昧。第一种无明积聚将众生抛向恶趣的行，第二种无明积聚将众生抛向善趣的行。第二，行就是业，将众生抛向恶趣的是非福德之业，将众生抛向善趣欲界的是福德之业，将众生抛向上界的是不动之业。第三，识是阿赖耶识和意识中的任何一个。由于对不善业的果报，痛苦之苦的生起愚昧，所以显现并积聚不善业。那个业的习气熏染的现在的识是因时的识，依靠它，未来在恶趣的生处相续连接的识是果识。同样，由于对无我真如愚昧的缘故，善趣的众生也不知是痛苦而执着为安乐，从而显现福德和不动之业，那个业的习气熏染的现在的识是因时的识。依靠它，未来在欲界和上界相续连接的识是果识。第四，名色中，名是受、想、行、识，即非色法的四蕴；色是如果生于无色界，则只有种子，但在无色界没有下部的六处中的色处等五种色法，其他则是凝胶状物等各种各样的色法。第五，六处是，在胎生中，识进入精血的凝胶状物，随着名的增长，眼、耳、鼻、舌四者形成，身和意二者在凝胶状物时期就存在。化生是在相续连接时诸根一时具足，所以没有次第。卵生和湿生二者与除了胎生以外的从母胎中出生相似。这样，名色形成后，获得身体的自性，六处就形成了，身体的差别形成，各自的享受也形成了。第三，识是阿赖耶识和意识中的任何一个。
English
If we differentiate, there are two types of ignorance: ignorance of the law of cause and effect, and ignorance of suchness. The first type accumulates actions that throw beings into the lower realms, and the second type accumulates actions that throw beings into the higher realms. Second, action is karma. Throwing beings into the lower realms is non-meritorious karma; throwing beings into the desire realm of the happy realms is meritorious karma; and throwing beings into the higher realms is unwavering karma. Third, consciousness is either the alaya consciousness or the mind consciousness. Because of ignorance of the arising of the suffering of suffering, which is the result of non-virtuous actions, non-virtuous actions are manifested and accumulated. The present consciousness, which is the seed of that action, is the consciousness of the causal time. Based on that, the consciousness that connects the continuum in the future birthplace of the lower realms is the consciousness of the result. Similarly, due to ignorance of selflessness and suchness, beings in the happy realms do not know that it is suffering and cling to it as happiness, thus manifesting meritorious and unwavering actions. The present consciousness, which is the seed of that action, is the consciousness of the causal time. Based on that, the consciousness that connects the continuum in the future desire realm and higher realms is the consciousness of the result. Fourth, in name and form, name is feeling, perception, action, and consciousness, which are the four aggregates of non-form. Form is only a seed if born in the formless realm, but in the formless realm, there are no five form elements such as the form element among the six lower sense bases. The others are gelatinous substances and various other forms. Fifth, the six sense bases are: in womb-born beings, the consciousness enters the gelatinous substance of sperm and blood. As the names grow, the four of eye, ear, nose, and tongue are formed, and the two of body and mind exist in the gelatinous substance stage. Spontaneous birth is when the senses are fully formed at the time of the continuum connection, so there is no order. The two of egg-born and moisture-born are similar to being born from the mother's womb except for womb-born. Thus, after name and form are formed, the nature of the body is obtained, and the six sense bases are formed. The differences of the body are formed, and the respective enjoyments are also formed. Third, consciousness is either the alaya consciousness or the mind consciousness.