English
Like this, from the initial delusion until finally not liberated from the basic space (གཞི་དབྱིངས།), like a chariot wheel endlessly revolving in the six realms, therefore it is called samsara. Its nature is: Like this, the six realms and four births are also, from the time when the self-nature of nonexistent appearance and illusion manifests, for the first empty form that has never existed, the six discriminating consciousnesses arise, and the six aggregates appear. The bondage of grasping at conceptual thoughts as self is extremely powerful, the nature of mind is like the realm of space, the essence of no self-nature is also strongly bound, like a revolving fire wheel clinging to the existence of self. Even though there is no ignorance on the ground, When the basis of ability manifests, that part of not recognizing one's own face, in the state of wandering in samsara, the alaya becomes unspecified, from which six ignorances arise. And, its nature of clarity, not clinging to objects, from which the way of arising of the six discriminating consciousnesses naturally appears. Ignorance is like this: the root is the ignorance of mind, the delusion is the ignorance of object, the basis of delusion is the ignorance of base, the clinging is the ignorance of discrimination, the transformation is the ignorance of path, not understanding is the ignorance of delusion. Thus, six kinds of ignorance arise, and one's own appearance is not seen. Like this: the root ignorance of mind is co-emergent and real, not recognizing the face of the wisdom of awareness and being deluded, the thought arises: Did the appearance of wisdom arise from me? Is this not my appearance? Such a thought arises, this is the co-emergent root ignorance, because the mind clinging to self arises, so it is deluded. Then, the appearance of awareness and wisdom is obscured. This is called the root ignorance of mind. Now explaining the ignorance of delusion as object, with what delusion? The object is before the world was formed, there was a tree called the Wish-Fulfilling Tree, which was a tree produced from the blessing of the Buddha's youthful vase body, and also grown from the heat and moisture produced from an egg. From that, the mind called self-arisen wisdom arose, thereby forming the Saha world. This is the ignorance of delusion as object. This is a symbol, the vessel and essence that are contained by the sudden deluded mind, the vessel is sentient beings
Chinese
由大念产生的色界，由胜念产生的无色界，由执著念产生的欲界，这被示现为如意树。精华是遮蔽觉性的阿赖耶识，什么也不想，如同鸡蛋，从中生起境、根识和感觉三种，用鸡蛋和湿气的象征来表示，即日月交合。内心所摄的界有两种：摄集有情的外器界，以及从心性本身产生的界。外器界是：有情由大念产生的色界，由胜念产生的无色界，由执著念产生的欲界。这些等等被如此示现。 错乱之基的基础无明是：错乱之基由自身的不清净产生。首先，产生名为“因缘”的真实无明，即基础不识的无明。由此产生名为“所缘缘”的错乱，如境的无明。由此产生名为“增上缘”的，对木头产生我执。由此产生名为“等无间缘”的，识变得粗大，执著于所执。由此烦恼变得粗大。这被称为错乱之基的基础无明。 执著分别的无明是：由此产生无数的烦恼集合。即是说，产生执著的六种意。与无明相应的意，意的识的意，决定的意，遍寻的意，极粗大的意，决定的意。即是说，与无明相应而具有的意是：根本是真实的觉性，并伴随意的动摇。这是与无明相应而具有的意。意的识是，以认为境是“我的”的识来执著，因为执著于我和我所，而受烦恼的支配，所以称为意的识。以决定的意，以认为境是“我的境”的识来执著，因此对其产生贪著，所以称为决定。遍寻的意是，受境的支配，将一切细微的烦恼都聚集起来。
English
The form realm arising from great mindfulness, the formless realm arising from superior mindfulness, and the desire realm arising from grasping mindfulness are shown as the wish-fulfilling tree. The essence is the alaya consciousness that obscures awareness, thinking of nothing, like an egg, from which arise the three: object, sense consciousness, and feeling, which are indicated by the symbols of egg and moisture, i.e., the union of sun and moon. The realm gathered by the inner mind is twofold: the outer realm that gathers sentient beings, and the realm that arises from the nature of mind itself. The outer realm is: the form realm arising from the great mindfulness of sentient beings, the formless realm arising from superior mindfulness, and the desire realm arising from grasping mindfulness. These and so on are shown in this way. The fundamental ignorance of the basis of delusion is: the basis of delusion arises from its own impurity. First, actual ignorance called "causal condition" arises, which is the ignorance of not knowing the basis. From this arises delusion called "objective condition," such as the ignorance of the object. From this arises what is called "dominant condition," where grasping at self arises towards wood. From this arises what is called "immediately preceding condition," where consciousness becomes coarse and grasps at what is grasped. From this, afflictions become coarse. This is called the fundamental ignorance of the basis of delusion. The ignorance of grasping and conceptualization is: from this arise countless collections of afflictions. That is to say, the six minds of grasping arise. The mind corresponding to ignorance, the mind of the consciousness of mind, the mind of determination, the mind of pervasive seeking, the mind of extreme coarseness, and the mind of certainty. That is to say, the mind that is endowed in correspondence with ignorance is: the root is actual awareness, and it is accompanied by the movement of mind. This is the mind that is endowed in correspondence with ignorance. The consciousness of mind is that which is grasped by the consciousness that thinks the object is "mine," and because it grasps at self and what belongs to self, it is dominated by afflictions, therefore it is called the consciousness of mind. With the determining mind, it grasps with the consciousness that thinks the object is "my object," therefore attachment arises towards it, so it is called determination. The pervasively seeking mind is that which, being dominated by the object, gathers all subtle afflictions.
Chinese
。因此，称之为“遍寻之意”。粗大之意是指以粗大之烦恼而杀生，做许多违背誓言之事。决定之意是指，认为那些显现是“我的”，以及认为是“别人的”，那就是决定之意。那被称为执着分别的无明。造作道之无明是指，六识聚集而遮蔽了智慧之道，也就是意不見智慧，也不使其显明。智慧没有分别，而意有流动作用的缘故，遮蔽了成佛之道。那被称为造作道之无明。不识愚昧之无明是指，因为不认识自己显现的光明，而一再地轮回，因此是轮回中之轮回。那是不识愚昧之无明。如是，由于生起六种无明，因此不认识智慧之显现。如是说。之后，与极粗大的六境聚之识相连，因此如来藏之自性，离戏论之心，无自性之此心，也被束缚，执着于我与我所，因此迷乱于如梦般的轮回，并且执着于我，而成为具有各种各样迷乱显现者。于有者，有的是光明，有的是黑暗；有的是甘露，有的是水与火。一切完全相违的观念，没有什么是业习随行确定的。如是说。如是，《莲花遍游戏经》中说，天子莲花遍游戏对文殊菩萨说：文殊，这些外境是被作者所作，还是应当如何看待？文殊菩萨说：天子，这些外境不是被作者所作，而是心或分别的业习之显现。天子说：业习无论如何增长，山、海、日月等，如何能显现为坚硬凝实之状？文殊菩萨说：天子，能够显现，在瓦拉纳西大城中，有一位名叫火施的婆罗门，他观想自己的身体为老虎，因此城里的人们都看到他是老虎而逃跑，导致城市空无一人。同样，观想土和水，就会显现为土和水。
English
. Therefore, it is called "the mind that seeks everywhere." The coarse mind refers to killing and doing many things that violate vows due to coarse afflictions. The mind of determination is the mind that thinks that those appearances are "mine" and that they are "others." That is called ignorance of grasping and discriminating. Artificial ignorance of the path is when the six consciousnesses gather and obscure the path of wisdom. That is, the mind does not see wisdom and does not make it clear. Wisdom has no discrimination, but the mind has the function of movement, so it obscures the path to enlightenment. That is called artificial ignorance of the path. Ignorance of unknowing and delusion is the cycle of samsara because one does not know that one exists in the light of one's own appearance. That is the ignorance of unknowing and delusion. Thus, because six kinds of ignorance arise, one does not know the appearance of wisdom. So it is said. Then, connected with the consciousness of the extremely coarse six aggregates of objects, the nature of the Tathagatagarbha, the mind free from elaboration, this mind without inherent existence, is also bound, clinging to "I" and "mine," and thus confused in dream-like samsara, and clinging to self, it becomes a possessor of various kinds of confused appearances. In existence, some have light, some have darkness; some have nectar, some have water and fire. All completely contradictory notions, there is nothing that is definitely followed by karmic imprints. So it is said. Thus, in the Sutra of the Play of the Lotus, the son of the gods, Lotus Play, said to Manjushri: Manjushri, were these external objects made by a maker, or how should they be viewed? Manjushri said: Son of the gods, these external objects were not made by a maker, but are appearances of the karmic imprints of mind or discrimination. The son of the gods said: No matter how much karmic imprints increase, how can mountains, oceans, sun, moon, etc., appear to be solid and dense? Manjushri said: Son of the gods, it is possible to appear. In the great city of Varanasi, there was a Brahmin named Fire Offering who meditated on his body as a tiger. Therefore, the people of the city saw him as a tiger and fled, causing the city to be empty. Similarly, meditating on earth and water, they will appear as earth and water.