English
Therefore, it must be abandoned. For example, for a person with cataracts, no matter how many hair-like illusions appear, these hair-like illusions do not actually exist and are merely illusions, so there is no need to abandon them. If the cataracts are eliminated by various methods, the hair-like illusions will naturally disappear. Similarly, by cultivating the antidote path and abandoning the dependence on otherness, which is the basis of illusion, the completely imputed will naturally revert. The perfectly established nature of reality, suchness, is not stained by the impurity of its own nature, and it is the basis for purifying the adventitious phenomena such as otherness. Just as the sky appears to be obscured by clouds, but the essence of the sky is not stained by the clouds, and when it is scattered by the force of the wind, it is called the sky with two kinds of purity. The essence of gold is naturally pure and clear, and it has never been stained by sudden rust, etc., and it can be abandoned because it is temporary. When it is separated from rust by smelting, etc., it is called gold with two kinds of purity. Just as water and mud appear to be mixed together, but the essence of water has never been stained by mud, and when it is left to settle, the mud settles to the bottom and the water becomes clear, at which time it is called water with two kinds of purity. Similarly, the minds of all sentient beings and the nature of sentient beings appear to be mixed together, but the self-luminous nature of the mind has never been stained by afflictions, etc., from the beginning. When illusion is exhausted by cultivating the path, it is called the Dharmadhatu with two kinds of purity. So, are these temporary phenomena truly established separately from the nature of reality? It is not so. Because all phenomena of the container and its contents ultimately perish and pass away, they are impermanent. Therefore, all phenomena encompassed by the container and its contents are not at all different from the nature of reality. However, sentient beings of the six realms of samsara have extremely ignorant minds with regard to the Dharmadhatu. The reason for this is that, for example, for a person with cataracts, due to the cataracts, they cannot see the forms and other things in front of them, but they see many non-existent hair-like illusions. Similarly, ordinary people cannot see the existing Dharmadhatu, but they perceive various non-existent appearances of grasping and being grasped, which is a great ignorance of the world. Not seeing what exists is also ignorance,
Chinese
在那之上见到没有的东西，是最极的愚痴啊。这如何是好，是惊奇的意思啊。这些是关于法界的意思，法界的梵语是dhatu（梵文天城体：धातु，梵文罗马拟音：dhātu，汉语字面意思：界），意思是法界、界、要素、种姓等多种意思。这里法界是指生起和收摄一切的基础，所以是法界，也就是如来藏。心要的意思是：法界如来藏，对于佛和众生等一切都没有差别。佛的法性如来藏是什么，众生的如来藏也是什么，所以如来藏没有差别，但何时从忽然的垢染中清净，那时就安立为如来。因此，佛的如来藏就是众生的如来藏，所以，一切有情众生都具有如来藏的心要。那么，佛的如来藏是众生的相续吗？不是的。众生的相续是阿赖耶识，而如来藏是智慧。作为所依和能依的方式存在是不相违背的。一切有情众生的如来藏和佛的如来藏，二者没有差别的意义，不仅仅是相互相似的意义。因为仅仅相似，没有差别的意义是不圆满的。众生的如来藏是十方三世一切诸佛的法身，诸佛的法身是众生的如来藏。因此，一切众生都具有如来藏，这是心要的意义。一般来说，心要这个词在印度叫做garbha（梵文天城体：गर्भ，梵文罗马拟音：garbha，汉语字面意思：藏），意思是外面被其他东西遮蔽，在中间存在，所以是心要。或者叫做hrdaya（梵文天城体：हृदय，梵文罗马拟音：hṛdaya，汉语字面意思：心），就像把珍宝之王安立为珍宝的心要一样，因为胜过其他，所以是心要。sara（梵文天城体：सार，梵文罗马拟音：sāra，汉语字面意思：精华）意思是坚硬而稳固，所以是心要。如来藏具有这三种心要的意义，因为如来藏在基础时期被忽然的垢染遮蔽，并且显现为存在于其中间，并且如来藏本身胜过一切法，并且如来
English
Seeing something that is not there is the greatest ignorance. "What is this like?" means it is amazing. These are about the meaning of the dharmadhatu, the Sanskrit word for dharmadhatu is dhatu (梵文天城体：धातु，梵文罗马拟音：dhātu，汉语字面意思：界), which means dharmadhatu, realm, element, lineage, etc. Here, dharmadhatu refers to the basis of all arising and ceasing, so it is dharmadhatu, which is tathagatagarbha. The meaning of essence is: the dharmadhatu tathagatagarbha is without difference for all, such as Buddhas and sentient beings. Whatever the dharmata tathagatagarbha of the Buddha is, that is also the tathagatagarbha of sentient beings, so there is no difference in tathagatagarbha, but when it is purified from sudden defilements, then it is established as Tathagata. Therefore, the tathagatagarbha of the Buddha is the tathagatagarbha of sentient beings, so all sentient beings have the essence of tathagatagarbha. Then, is the tathagatagarbha of the Buddha the continuum of sentient beings? No, it is not. The continuum of sentient beings is the alaya consciousness, and the tathagatagarbha is wisdom. Existing as the basis and the dependent is not contradictory. The tathagatagarbha of all sentient beings and the tathagatagarbha of the Buddha, the meaning of no difference between the two is not just the meaning of being similar to each other. Because being merely similar, the meaning of no difference is not complete. The tathagatagarbha of sentient beings is the dharmakaya of all Buddhas of the ten directions and three times, and the dharmakaya of the Buddhas is the tathagatagarbha of sentient beings. Therefore, all sentient beings have the tathagatagarbha, this is the meaning of essence. Generally speaking, the word essence in India is called garbha (梵文天城体：गर्भ，梵文罗马拟音：garbha，汉语字面意思：藏), which means that it is covered by other things from the outside and exists in the middle, so it is essence. Or it is called hrdaya (梵文天城体：हृदय，梵文罗马拟音：hṛdaya，汉语字面意思：心), just like establishing the king of jewels as the essence of jewels, because it is superior to others, so it is essence. sara (梵文天城体：सार，梵文罗马拟音：sāra，汉语字面意思：精华) means hard and stable, so it is essence. The tathagatagarbha has all three meanings of essence, because the tathagatagarbha is obscured by sudden defilements at the base time, and appears to exist in the middle of it, and the tathagatagarbha itself is superior to all dharmas, and the tathagata
Chinese
因为您是永不改变且坚固不变的。永恒的意义是：如是性是永恒的法，因为没有生；如是性是坚固的法，因为没有死，即没有毁灭。此外，它是寂静的法，因为没有疾病的损害；它是雍仲（藏文），因为没有衰老。法界如是性是永恒的，因为没有生；是坚固的，因为没有死亡即毁灭；是寂静的，因为没有疾病的损害；是雍仲（藏文），因为没有衰老。雍仲（藏文）的梵语是夏瓦达（梵文天城体：शाश्वत，梵文罗马拟音：shāśvata，汉语字面意思：永恒）。因此，雍（藏文）是永恒的象征，仲（藏文）是坚固的象征。法性如是性，是具有永不改变的法性的，因为先前在基础阶段如何，之后在结果阶段也同样如此。如果这样，在基础阶段，法界具有过失且没有功德的集合，但在结果阶段，舍弃了先前存在的过失，新获得了功德，因此，先前如何之后并非如此，所以存在改变。如果这样说，那不是的，因为烦恼等过失的集合不是自性成立的，也没有沾染法界的体性，仅仅是暂时的，而力量等究竟的功德不是通过修道新获得的，而是从原始开始就自性成就地存在于法界之中。因此，先前存在垢染和没有功德，是因为被心的障碍所遮蔽，仅仅是意识的显现，实际上，法界从原始开始就没有被垢染所沾染，因此是自性清净的究竟，究竟的功德是自性具有的自性证悟的究竟。这些是法界永恒的意义。普遍的意义是，例如，没有认为要普遍存在于一切事物中的分别念的自性，仅仅是阻断具有障碍的触觉的无有遮破的特征，没有事物的天空，像这样，跟随内外一切事物，即像普遍存在于一切事物中一样，心的自性光明从原始开始就远离戏论。
English
Because you are unchanging, firm, and stable. The meaning of permanence is: Suchness is a permanent dharma because there is no birth; Suchness is a stable dharma because there is no death, that is, no destruction. Furthermore, it is a peaceful dharma because there is no harm from disease; it is Yungdrung (Tibetan) because there is no aging. Dharmadhatu Suchness is permanent because there is no birth; it is stable because there is no death, that is, no destruction; it is peaceful because there is no harm from disease; it is Yungdrung (Tibetan) because there is no aging. The Sanskrit word for Yungdrung (Tibetan) is Shasvata (Sanskrit Devanagari: शाश्वत, Sanskrit Romanization: shāśvata, Chinese literal meaning: eternal). Therefore, Yung (Tibetan) is a symbol of permanence, and Drung (Tibetan) is a symbol of stability. Dharmata Suchness is the nature of being unchanging at any time, because what was previously in the base state is the same in the result state later on. If that is the case, in the base state, the Dharmadhatu has faults and no collection of qualities, but in the result state, the previously existing faults are abandoned, and new qualities are obtained, so what was previously is not the same later, so there is change. If you say that, that is not the case, because the collection of faults such as afflictions is not established by nature and has not tainted the essence of the Dharmadhatu, it is only temporary, and the ultimate qualities such as powers are not newly obtained through cultivating the path, but from the beginning, they are naturally present in the Dharmadhatu. Therefore, the existence of previous stains and the absence of qualities are because they are obscured by the obscurations of the mind, it is only a perception of the mind, but in reality, the Dharmadhatu has not been tainted by stains from the beginning, so it is the ultimate in naturally purified, and the ultimate qualities are the ultimate in the realization of the nature of being naturally present. These are the meanings of the Dharmadhatu being permanent. The meaning of pervasiveness is, for example, the nature of not having the conceptual thought of wanting to pervade all things, the characteristic of negating the unobstructed touch of having obstacles, the sky without things, like this, following all internal and external things, that is, like pervading all things, the clear light of the nature of mind is free from elaboration from the beginning.
Chinese
无垢之界，周遍于清净与不清净的一切法，无有差别。对此，以譬喻详细解说如下：譬如，无实之虚空，即使周遍于形相低劣的不净之身等，但虚空并未因此过失而不清净。虚空周遍于形相中等的山、房、屋等，但这些并未沾染虚空的体性，也未将虚空转变为自己的体性。虚空周遍于形相殊胜的须弥山和殊胜的楼阁等，但虚空的体性并未被这些沾染，也未将殊胜的虚空之物转变为它们的体性。同样，法的总相，即如来藏，即使周遍于具有贪欲等暂时性过患的地狱有情等一切低劣的境地，但法界并未因此过失而不清净。法界周遍于神通和神变等功德之聚，但法界自身的体性并未转变为神通和神变等。法界周遍于色身等究竟的果位，但法界自身的体性并非他显现的色身等之体性。这说明了法界周遍于轮回和涅槃的一切。关于智慧的意义是：周遍于轮回和涅槃的一切的如来藏，是能知且能遍观的，还是仅仅是远离戏论的无实之无遮？一般来说，关于如来藏的认识，在藏地主要有三种观点：俄·洛钦波的观点是：论典《宝性论》是佛陀第三转法轮的意趣解释，非常深奥。因此，他将如来藏的认识确立为空性无遮。这样一来，后者并未比前者更深奥，因为显示的主要意义仅仅是无遮，没有差别。萨迦班智达大师则明确指出，如来藏的认识的基础是空性，因此仅仅是远离戏论的空性。
English
The stainless realm pervades all pure and impure dharmas without distinction. This is explained in detail with examples: For example, the unreal sky pervades even impure bodies, which are inferior in form, but the sky is not made impure by their faults. The sky pervades mountains, houses, and homes, which are intermediate in form, but these do not stain the nature of the sky, nor do they make it their own nature. The sky pervades even the supreme forms of Mount Sumeru and victorious mansions, but the nature of the sky is not stained by them, nor is the supreme object of the sky made their nature. Similarly, the general characteristic of dharma, suchness, pervades all inferior realms of sentient beings, such as the hells and Avīci, with their adventitious faults such as attachment, but the dharmadhātu is not made impure by their faults. The dharmadhātu pervades all the collections of qualities such as clairvoyance and miracles, but the nature of the dharmadhātu itself is not made into clairvoyance and miracles. The dharmadhātu pervades all ultimate fruits such as the rūpakāya, but the nature of the dharmadhātu itself is not the nature of other-appearing rūpakāyas. This explains that the dharmadhātu pervades all of saṃsāra and nirvāṇa. The meaning of wisdom is: Is the tathāgatagarbha, which pervades all of saṃsāra and nirvāṇa, knowable and completely analyzable, or is it merely an unreal negation that is free from elaboration? In general, there are three main views in Tibet regarding the identification of the tathāgatagarbha. Ngok Lotsāwa Chenpo's view is: This treatise, the Uttaratantra, is an interpretation of the final turning of the wheel of the Dharma, so it is very profound. Therefore, he established the identification of the sugatagarbha as emptiness, a negation. In this way, the latter is not more profound than the former, because there is no difference in showing that the main meaning is merely a negation. The great Sakya Paṇḍita clearly stated that the basis of the identification of the garbha is emptiness, so it is merely emptiness free from elaboration.