English
When the self-nature of emptiness appears, the six discriminating consciousnesses arise from the original emptiness that has never existed, and the six aggregates manifest. This refers to: the consciousness corresponding to ignorance; similarly, the consciousness that is the manifestation of consciousness; the determining consciousness; the universally seeking consciousness; the extremely coarse consciousness; and the definitive consciousness, these six. The six aggregates are form, sound, smell, taste, touch, and dharma. Conceptual thought, that is, any form, such as gods, ghosts, humans, and the six realms of beings, good and bad, etc., for all things that are clung to as dualistic, thinking "it is like this," thereby clinging to them as self with conceptual thought. Therefore, if one does not cling to anything as self with conceptual thought, one can attain liberation. This bondage of clinging to self is very powerful, even binding the self-nature of emptiness, which is the same as the realm of space, and clinging to the existence of self and other, revolving like a wheel of fire. Although there is no ignorance on the ground, when the potential of the ground manifests, the part that fails to recognize self-nature becomes the undifferentiated state of the alaya consciousness, thereby arising six kinds of ignorance and six kinds of discriminating consciousnesses, leading to confusion. The six kinds of ignorance are: the fundamental ignorance of mind; the ignorance of the deluded object; the foundational ignorance of the ground of delusion; the ignorance of clinging conceptual thought; the artificial ignorance of the path; and the ignorance of unknowing and delusion, these six. Because these six kinds of ignorance arise, the light of wisdom is not recognized. Root verse: In the world, some see light, some see darkness, some see nectar, some see water and fire. For all completely opposite perceptions, there are no definite habitual tendencies that follow. This means that in this world, only humans can separately recognize the four elements, while for other beings, some see the sun as light, while some, such as moths, see it as darkness. Some see it as nectar, for example, for the same cup of water, gods see it as nectar, hell beings see it as fire, and hungry ghosts see it as pus and blood, etc. All these opposite perceptions, appearing reversed, are the result of following their respective karmic habits, and there is no certainty. Combining this with the story, in the Sutra of the Play of Manjushri's Manifestations, the son of the gods, Lotus Play, asked Manjushri many questions and received answers: These external objects are not made by a maker, but the mind is unstable.
Chinese
就像许多经文中所说的那样，这是由习气的显现造成的。根本颂：即使如此，显现的对境不是心，就像脸的影像进入镜子中，只是相互依存的因缘，脸和镜子从未混合。意思是说，即使习气深重是一个很大的过失，心所进入的六个对境也不是心。例如，自己的脸的影像进入镜子中，也只是互相依存的因缘，脸的影像和镜子从未混合。这时，别人对自己进行殴打或使用等任何行为，镜子中的影像也不会感受到任何苦乐。根本颂：明明没有却显现，在那里执着的迷惑之心，就像看到花绳时误以为是蛇一样。第一个意识是所取的法，之后进行思辨的是能取。一切法都应如是理解。意思是说，显现的特征是明明没有却显现，就像做梦的时候一样。然而，在那里执着是由于迷惑之心的作用。例如，当眼睛看到花绳时，会误以为是蛇并执着于它。第一个意识或分别念是所取的法，之后对之前的分别念进行思辨并再次执着。如果说所取是显现为蛇的花绳，而能取是自己的意识，那就和愚蠢的牧童没有区别。根本颂：如果说显现为蛇的是所取，而执着的是主人的意识，那么没有区分显现和显现对境的人，也应该和显现一起存在或不存在。意思是说，如果说在绳子上显现为蛇的是所取，而执着的作者是主人的意识，那么没有区分在心中显现为蛇和显现对境的人，也应该和显现一起存在或不存在。显现是指六识的各种显现都出现在有心的面前，而不是在无心的事物中。六个对境是显现的对境，而不是显现。根本颂：无论在哪里，无明的能取和所取都是突发的因缘。
English
As stated in many scriptures, this is due to the appearance of habitual tendencies. Root verse: Even so, the object of appearance is not the mind. Just as the image of a face enters a mirror, it is only a cause of interdependent origination. The face and the mirror never mix. This means that even though the deep imprints of habit are a great fault, the six objects that the mind enters are not the mind. For example, even though the image of one's face enters a mirror, it is only a cause of interdependent origination. The face and the mirror never mix. At that time, no matter what others do to oneself, such as beating or using, the image in the mirror does not experience any happiness or suffering. Root verse: Although it does not exist, it appears. The mind that grasps there is a deluded mind. Just as when one sees a variegated rope, one grasps it as a snake. The first consciousness is the object to be grasped, and afterwards, when reasoning enters, it is the grasper. All phenomena should be understood in this way. This means that the characteristic of appearance is that although it does not exist, it appears, just like in a dream. However, grasping there is due to the power of the deluded mind. For example, when the eye sees a variegated rope, it mistakes it for a snake and grasps it. The first consciousness or conceptual thought is the object to be grasped, and afterwards, one reasons about the previous conceptual thought and grasps again. If one says that the object to be grasped is the variegated rope that appears as a snake, and the grasper is one's own consciousness, then there is no difference from a foolish cowherd. Root verse: If the appearance as a snake is the object to be grasped, and the grasper is said to be the consciousness of the owner, then the person who does not distinguish between appearance and the object of appearance should also exist or not exist together with the appearance itself. This means that if one says that the appearance of a snake on the rope is the object to be grasped, and the author of the grasping is the consciousness of the owner, then the person who does not distinguish between the appearance of a snake in the mind and the object of appearance should also exist or not exist together with the appearance itself. Appearance refers to all the appearances of the six consciousnesses that arise in the presence of a mind, and not in inanimate objects without a mind. The six objects are the objects of appearance, not the appearance itself. Root verse: Wherever it is, the ignorance of grasping and being grasped is a sudden cause.
Chinese
当有之主我和我之间，若断绝本无迷乱之根本，则普作王自生融入自性中。此乃对于任何处、任何人，本体无明之作用显现为能取所取，而于心性无我执着为我，于显现非他执着为他，骤然之缘起，当有之主我，我和我之间，即于我执着为我，若断绝本无迷乱之根本，则心普作王自生融入自性中，如云雾融入虚空般消逝。开启功德宝藏之门闩，简释如海之水滴，珍宝之钥匙，第十一章之章节也。根本：何者非为学人之双运，引导之大道六度诸功德，于般若波罗蜜多真实依，此道何时亦不转为他之因。此乃对于何者，资粮道与加行道及见道与修道此四者乃是学道，而非学道之道乃是乐空双运，于彼引导之大道乃是六波罗蜜多，彼之功德圆满一切皆真实依于般若波罗蜜多。此道乃是何时亦不转为他之因也。如是圆满佛陀一切之秘密，空性之中相状不住留，离边之义中亦无执中观，自性空寂大圆满成就。此乃如是圆满佛陀往昔与未来一切之身语意之秘密乃是，空性之中任何相状皆不住留，彼亦于远离边之义证悟之时亦无执着中观，自性空寂即是超越一切执着思虑乃是大圆满任运成就之义。彼亦是心之作用平息于法界中，不执着丝毫中观，以自性空寂，任运成就之分，清净光明无有动摇之光明智慧之幻化不灭乃是大圆满之名也。根本：诤论显着增长之分别念，乃是考察与随念之后而行，胜义之境与彼相违
English
Between the lord of existence, myself and me, if the root of delusion, which is without existence, is cut off, then the all-creating king, self-born, dissolves into itself. This means that for anyone, anywhere, the function of the essence of ignorance manifests as grasping and being grasped, and in the selflessness of mind, one clings to a self, and in the appearance of non-other, one clings to an other, and the accidental cause, the lord of existence, myself, between me and me, that is, clinging to myself as me, if the root of delusion, which is without existence, is cut off, then the mind, the all-creating king, self-born, dissolves into itself, like clouds dissolving into the sky. This is the eleventh chapter of the key to opening the lock of the treasure of qualities, a condensed commentary, a drop of the ocean, a precious key. Root text: Whichever non-learning union, the great path of guidance, the six perfections, all qualities, truly rely on the perfection of wisdom, that path will never become the cause of another. This means that for someone, the path of accumulation, the path of joining, the path of seeing, and the path of meditation are the four paths of learning, and the path that is not learning is the union of bliss and emptiness, and the great path of guidance there is the six perfections, and all the glory and qualities of that truly rely on the perfection of wisdom. That path will never become the cause of another. Thus, the secret of all the complete Buddhas, no characteristics abide in emptiness, and in the meaning of freedom from extremes, there is no grasping at the middle way, and the essence of self-emptiness is accomplished as the great perfection. This means that the secret of the body, speech, and mind of all the complete Buddhas of the past and future is that no characteristics abide in emptiness, and when realizing the meaning of freedom from extremes, there is no grasping at the middle way, and the essence of self-emptiness, that is, transcending all aims and thoughts, is spontaneously accomplished as the great perfection. Also, the function of the mind is pacified in the sphere of reality, and since even a small amount of the middle way is not perceived, it is empty in its own essence, and from the aspect of spontaneous accomplishment, the illusion of clear, unwavering, luminous wisdom that is unceasing is known as the great perfection. Root text: The logic of increasing disputes follows after examination and recollection, the realm of ultimate truth is contrary to that.
Chinese
具足。各自证智，超出言说之境。 意思是说，有些人对于心的实相没有任何体验，却在言辞上争论不休，他们的分别念增长，预先设定自己一方获胜，对方失败，认为某些佛语是好的，某些是坏的，然后进行考察和推测，他们的知识虽然跟随外在，但与究竟的实相相违背，各自证智，是超出言说之境的。 像这样，由分别念的臆想所产生的各自的分别智慧，计算宗派的法相，事物之反体，以及随行和不随行的周遍关系，考察和推测相同和不相同的方面，这种由分别念的散乱之风所摇动的戏论，与寂灭的法性相违背，这种道理可以从《楞伽经》等经典中得知。 根本颂： 声称实有宗派之分别， 境界低下凡夫之分别， 超离思辨胜者之智慧， 本来解脱大圆满之道。 意思是说，宗派的分别念，是指声称实有的宗派，在事物本性上尚未成立时，就用矛盾的辩论来衡量甚深之义，对于本来解脱的法性，也用新解脱来附加。境界低下的分别念，是指幼稚的凡夫，执着五蕴的心。 超胜于这些，超离思辨的胜者之智慧，是本来解脱的大圆满之道，这是在赞叹。 根本颂： 所知不为显现所束缚空性之物， 空性自性光明之精华， 安住于觉性之身与智慧界， 无有聚散如日之精髓。 意思是说，所要了解的是自心的实相，它不被显现所束缚，不随六聚而分别，五蕴的执取，自性空性之物。空性也是自性光明的精华，安住于觉性之身和智慧的界，无有聚散，如太阳的精髓和光芒一般。 如此，本性的安住方式确定。