English
are pure and impure. By contemplating the meaning of words, memory arises. To what does the mind attend, and with what does it attend? What does the mind think, and why does it think? Thus it is said. Regarding this, there are four aspects: essence, definition, classification, and individual meanings. First, the essence is: any consciousness that arises as the object and subject, with ignorance pervading it. The definition is: because it arises as the object and subject, it thinks of the object and subject, therefore it is called mind. The minds of the previous two are also the object and subject that cling to one-pointed concentration. Desire is coarse conceptualization. The classification is twofold: pure and impure. Purity has two aspects: the purity of mind-essence and the purity of mind. The purity of mind-essence is: the nature of reality, which is empty of mind, mental factors, and the apprehension of objects as signs, that is, the self-awareness of each individual suchness. As Sound-Holder praised the Mother: "Speech, thought, and expression are all pacified, Mother of the Perfection of Wisdom. Unborn, unceasing, the nature of space, Self-aware, the realm of wisdom, To the Mother of the Buddhas of the three times, I prostrate." As it appears there. The purity of mind is: the mind at the time of the path, uncorrupted by conceptual thought, capable of being the cause of liberation, arising as concentration, and compassion with conceptual thought, the generation of bodhicitta, etc., all capable of being the cause of liberation. As it says in the Precious Garland: "Emptiness possessing the essence of compassion, is for some the practice of enlightenment." And it says: "Without attachment, without hatred, without ignorance, the actions produced by that are virtuous." Such as these. These also cannot be directly observed from the general appearance of the self-arisen ultimate truth, therefore they are included as minds belonging to samsara. As it says in the Uttaratantra: "The ultimate truth of self-arisenness, is to be realized only through faith, although the orb of the sun is clear and bright, it is not seen by those without eyes." Thus it is said. Impure mind, if classified, has two aspects: brief explanation and detailed explanation. First, although there is no impurity in the expanse, when it moves from that, anything arises unceasingly from the ground of appearance. From the play of ignorance arises mind, from the adornment of mind arises intellect, and from intellect arise afflictions. Moreover, play is like the power or talent or radiance, just the glow that arises from it. Like a sprout arising from a seed, and the image of a face appearing in a mirror.
Chinese
幻化是从那之中成熟显现，如种子的一部分，如同从种子中生出花朵和谷物的突起一样。如同《自生》中所说：在纯净的觉性显现中，没有无明，没有心，没有意。然而，从任运自成的力量中，产生了无明。从无明的游舞中，产生了心。从心的庄严中，产生了意。从意的境中，产生了五毒。从五毒中，产生了十六种烦恼。从十六种烦恼中，产生了二十五种烦恼。从二十五种烦恼中，产生了五十一种烦恼。从五十一种烦恼中，产生了八万四千种烦恼。第二，广说分为三：无明之根本的分类，从那之中产生的心的分类，从那之中产生的烦恼的分类的广说。第一，还是在那里面说：无明是这样的：根本是心的无明，错乱是境的无明，错乱之基础是基础的无明，执着是分别的无明，造作是道的无明，不了解是愚昧的无明。这样，无明产生了六种，因此不能见到自己的显现。那也是按照次第：最初的觉性不认识自己，因此对自身产生错乱的愚昧；对显现之境的自性没有认识的愚昧；从因缘产生错乱，如同把木桩错认为人一样的愚昧；觉性的自性本无我，却在现象上执着为我，如同“我的家”一样的愚昧；如同道路一样造作；对治变成毒药，因此不能解脱的愚昧；不了解自性光明之义，因此恒常在轮回中愚昧。第二，从那之中产生的心的分类是：在《自生》中说：心的分类是这样的：积聚各种各样的，如同水一样的心；没有清净和污浊，如同猪一样的心；勇敢和坚韧，如同老虎一样的心；轻盈，如同羽毛一样的心；移动，如同风一样的心；极其迷醉，如同泥潭一样的心；蔓延，如同火星一样的心；欲望，如同鸟一样的心；增长，如同树枝一样的心；难以阻挡，如同妓女一样的心；没有控制，如同疯子一样的心，共有十一种。那些也是按照次第，对境和习气各种各样。
English
Manifestation arises maturely from that, like a portion of a seed, just as flowers and the bulge of grain emerge from a seed. As it says in the Rangshar: In the appearance of pure awareness, there is no ignorance, no mind, no intellect. However, from the power of spontaneous perfection, ignorance arises. From the play of ignorance, mind arises. From the adornment of mind, intellect arises. From the realm of intellect, the five poisons arise. From the five poisons, sixteen afflictions arise. From the sixteen, twenty-five arise. From that, fifty-one arise. From that, eighty-four thousand arise. Second, the extensive explanation has three parts: the classification of the root of ignorance, the classification of the mind arising from that, and the extensive explanation of the classification of afflictions arising from that. First, it also says in that very text: Ignorance is like this: the root is the ignorance of mind, delusion is the ignorance of objects, the basis of delusion is the ignorance of the ground, grasping is the ignorance of thought, fabrication is the ignorance of the path, and not knowing is the ignorance of delusion. Thus, ignorance arises in six ways, and one does not see one's own appearance. That is also in order: the initial awareness does not know itself, so there is the delusion of mistaking oneself for another; the ignorance of not knowing that the nature of the appearing object is without inherent existence; delusion arising from conditions, like mistaking a post for a person; the nature of awareness is without self, but one is deluded into thinking that appearances have self, like saying "my house"; fabrication like a path; the antidote becomes poison, so there is the ignorance of not being able to liberate; not understanding the meaning of naturally luminous, so there is the ignorance of constantly being in samsara. Second, the classification of mind arising from that is: In the Rangshar, it says: The classification of mind is like this: gathering various things, like the mind of water; without clean or dirty, like the mind of a pig; brave and steadfast, like the mind of a tiger; light, like the mind of a feather; moving, like the mind of wind; extremely intoxicated, like the mind of a swamp; spreading, like the mind of a spark; desire, like the mind of a bird; growing, like the mind of a branch; difficult to stop, like the mind of a prostitute; without control, like the mind of a madman, there are eleven. Those are also in order, with various objects and habitual tendencies.
Chinese
聚集污垢是水，不辨取舍是猪，嗔恨和傲慢粗重是虎，涉入多境却不能确定于一处是鸟羽，流动无碍是风，贪恋对境而迷醉是酒糟，从一到多生起分别念是火，想要接受对境是鸟，智慧的能力广大而能辨别事理是树枝，对境抓住觉知而受其支配是寻香，如树枝末梢的对境之识漫无目的地漂浮不定如同疯子般的心。这些也因对境和因缘而归集为善、不善、无记这三种心。心生出意，于一切处寻求的意有六种心。第三，从那之中生起的烦恼的分类有三种：六根本烦恼，十六近烦恼，微细广大的无边烦恼。第一种是出自日月交合，烦恼有六种，名为无明，是执著于根本错乱分别的部分。愚痴是出自智慧的部分的错乱。嗔恨是出自生起次第的错乱。傲慢是出自见的部分的错乱。贪欲是出自显现的部分的错乱。嫉妒是出自不领悟的部分的错乱。也就是依次对境与有境的错乱分别的部分的愚昧，以及从智慧明觉中稍微偏离的不了解，以及具有对境的嗔恨的部分，以及自以为是的骄傲，以及贪恋对境，以及因不领悟意义而对他人愤怒等等。第二种十六近烦恼是，出自《自显》：十六种是什么呢？无明，心，意，执著，分别，不了解，未见，不领悟，不理解，自己的不正确，执著于我，对他人吝啬，欲望，贪恋，骄傲，散乱这十六种。那些也依次是，因不了解真如的愚昧而完全被烦恼所染污，对境执著心，对有境执著的意，对两者执著为我，完全的分别，不明白意义，未见实相所应追求的，词义不领悟，总相不理解，错乱
English
Gathering filth is water, not distinguishing between acceptance and rejection is a pig, anger and arrogance are heavy like a tiger, engaging in multiple objects but not settling on one is a bird's feather, unimpeded movement is wind, intoxicated by craving for objects is dregs, from one to many arising conceptual thoughts is fire, wanting to accept objects is a bird, the ability of knowledge is vast and can discern things is a branch, the object grasps awareness and is dominated by it is Gandharva, like the mind of a madman, the knowledge of the object at the tip of a branch floats aimlessly. These also gather into the three minds of virtue, non-virtue, and neutrality due to objects and conditions. From the mind arises the intellect, and the intellect that seeks everywhere has six minds. Thirdly, the divisions of afflictions that arise from that are three: six root afflictions, sixteen secondary afflictions, and subtle, vast, and infinite afflictions. The first is from the union of the sun and moon, there are six afflictions: ignorance, which is grasping onto the part of the basis of mistaken conceptualization. Stupidity is the delusion from the part of wisdom. Hatred is the delusion from the stage of generation. Pride is the delusion from the part of view. Desire is the delusion from the part of appearance. Jealousy is the delusion from the part of non-understanding. That is, in order, the ignorance of the part of the object and the object's mistaken conceptualization, and the slight deviation from wisdom and awareness, and the part with hatred of the object, and the arrogance of thinking "I am," and craving for the object, and anger towards others because of not understanding the meaning, and so on. The second, the sixteen secondary afflictions, is from Rangshar: What are the sixteen? Ignorance, mind, intellect, grasping, conceptualization, not understanding, not seeing, not comprehending, not understanding, one's own incorrectness, grasping at self, being stingy towards others, desire, attachment, pride, distraction, these are the sixteen. Those are also in order: being completely defiled by the ignorance of not understanding suchness, grasping the mind to the object, the intellect grasping to the object, grasping both as self, complete conceptualization, not understanding the meaning, not seeing the object of pursuit of reality, not understanding the meaning of words, not understanding the general characteristics, delusion.