Because the karma of sentient beings differs, the internal object-aspects they experience are different.

Every sentient being's tathāgatagarbha will take in the external object-aspect and transform it into its own inner object-aspect, and this must be done in accordance with the being's own karmic conditions, taking in according to its own karmic seeds. When participating in the transformation of the external object-aspect, because each being's karmic seeds differ, the four great elements output will certainly not be the same as those of other sentient beings; that is to say, the shares invested in the transformation differ, so the retributions differ, and the external object-aspects each being draws upon should also differ. Therefore, the object-aspects taken in by each being's tathāgatagarbha are not the same, and the inner object-aspects transformed are also not the same. This is the first point. Secondly, because sentient beings differ in karmic power, even when there is the same external object-aspect, once the tathāgatagarbha takes it in, the inner object-aspect it transforms will also differ. This is due to sentient beings' karmic seeds: the six faculties have obstructions, so in between they cannot properly transmit and receive the particles of the four great elements. The tathāgatagarbha then cannot properly transform the corresponding inner object-aspect, and thus the inner object-aspect becomes distorted. Consequently, what the six consciousnesses discriminate is the distorted inner object-aspect, yet they take it to be the true external object-aspect outside, and so the six consciousnesses make abnormal, distorted discriminations of the six sense objects. In addition, because the six consciousnesses have the afflictions of greed, aversion, and delusion, their wisdom is narrow and inferior, and they also cannot properly discriminate the inner object-aspect; therefore they frequently make erroneous discriminations.