Chinese
没有明确说明。 布敦大师将核心的认识放在阿赖耶识上。 就自宗而言，核心的认识是：如经中所说“看到如同蜂蜜般的种姓界”，以及“有情所具有的无漏智慧如同蜂蜡”。如同圣者们各自成为自己所认知的事物，即空性的能取所取之心，其自性光明，既是善逝，也是核心，因此才这样说。这是关于智慧的意义。 法界展现一切形象，因为法界是佛陀的法身，是如来，是圣者的真谛，法界是胜义涅槃。因此，例如太阳和光芒是不可分割的，没有太阳就不会有光芒，没有光芒也不会有太阳，如同太阳和光芒不可分割一样，法界和胜义功德也无二无别地存在。因此，除了佛陀的法身之外，没有涅槃。 这清晰地表明，涅槃的主要方面是<无二智慧的施设处>，即自性涅槃。自性的究竟断证就是法身，法身就是自性涅槃，这才是真正的涅槃，而偶然去除污垢的涅槃只是假立的涅槃。如果偶然的涅槃在胜义中不存在，那么去除它的涅槃又从何而来呢？因为它不会产生。在这种情况下，由于法界和功德无二无别，所以会转变成一切形象。此外，这个未经造作和修饰的心之自性光明，是佛陀一切法无二无别融入之处，因为它从根本上就具备了恒河沙数无法超越的十方三世一切佛陀的力量等功德之法。此外，如同大海般不可估量等等的意义是，例如，法界与大海相似，因为它具有不可估量且无法穷尽的功德
English
It was not clearly stated. Butön Chenpo placed the recognition of the essence on the alaya-consciousness. According to our own system, the recognition of the essence is: As it is said, "Having seen this lineage element which is like honey," and "The uncontaminated knowledge that sentient beings possess is like beeswax." Just as the noble ones individually become the objects of their own awareness, that is, the mind that is empty of both grasping and the grasped, its self-nature is clear light, which is also the Sugata and also the essence, therefore it is said that way. This is the meaning of wisdom. The Dharmadhatu shows all forms, because the Dharmadhatu is the Dharmakaya of the Buddha, it is the Tathagata, it is the truth of the noble ones, and the Dharmadhatu is the ultimate Nirvana. Therefore, for example, the sun and its rays are inseparable; without the sun, rays cannot arise, and without rays, the sun cannot exist. Just as the sun and its rays are inseparable, the Dharmadhatu and ultimate qualities also exist inseparably. Therefore, there is no Nirvana apart from the Dharmakaya of the Buddha. This clearly shows that the main aspect of Nirvana is the <basis of imputation of non-dual wisdom>, which is the nature of Nirvana. The ultimate abandonment and realization of nature is the Dharmakaya itself, which is the nature of Nirvana, and that itself is the real Nirvana, while the Nirvana of temporarily removing defilements is merely an imputed Nirvana. If temporary Nirvana does not exist ultimately, then why would the Nirvana of abandoning it arise? Because it does not arise. In this case, since the Dharmadhatu and qualities are inseparable, it transforms into all forms. Furthermore, this unmade and uncorrected clear light of the mind's nature is that into which all the Buddha's teachings enter inseparably, because it is fundamentally endowed with the qualities of power, etc., of all the Buddhas of the ten directions and three times, which are beyond the number of grains of sand in the Ganges. Furthermore, the meaning of "immeasurable like the great ocean" and so on is that, for example, the Dharmadhatu is similar to the great ocean, because it has immeasurable and inexhaustible qualities.
Chinese
是由于具有自性的缘故。无量功德与法界无二无别，譬如灯火。这些广说如下：譬如大海，其下有大自在金地，周围有铁围山妥善围绕，容器极其宽广，其中充满无量无尽之水，并且其中安住着能生出一切所需所欲的无量宝物。具有这三种特性的，就称之为大海。法身即是法界如是性，因为它是所有功德的基础，所以与容器相似。胜者的智慧是功德的集合，它从原始以来就安住在法身之中，所以与珍宝的体性相同。法身被大悲所遍布，所以大悲与水的体性相同。无量功德与法界无二无别的譬如灯火的体性，广说如下：譬如未经观察分析的情况下，灯火的光明、触感温暖以及颜色是无法区分的。同样，在无垢的处所法界之中，如所有智等所有的一切智慧与灯火的光明体性相同。尽所有智是为了焚烧垢染，所以与灯火的触感温暖相似。无垢的真如是本来就没有被突如其来的垢染所沾染的断证，它就是法界的颜色，所以与灯火的颜色体性相同。因此，这三者以不可分割的方式安住在法界之中。此外，譬如一个画师只会画头，不会画其他的。同样，一个只会画手，一个只会画脚，一个只会画眼睛，一个只会画嘴等等，每个人只会画一部分，而不会画全部。如果有人吩咐在画布上画一幅国王的画像，如果画师不齐全，就无法画出完整的画像。如果画师齐全，就能画出完整的国王画像。与作画者相似的布施和戒律
English
It is because of having self-nature. The immeasurable qualities and the Dharmadhatu are inseparable, like a lamp. These are explained in detail as follows: For example, the great ocean has a great powerful golden ground below, and the surrounding iron fence is well surrounded by a very wide container. All of it is filled with immeasurable and inexhaustible water, and there are infinite kinds of jewels that produce all needs and desires. Having these three characteristics is called the ocean. The Dharmakaya is the Dharmadhatu, which is the basis of all qualities, so it is similar to a container. The wisdom of the Victorious Ones is the collection of qualities, and since it has resided in the Dharmakaya from the beginning, it is the same as the nature of jewels. Since the Dharmakaya is pervaded by great compassion, great compassion is the same as the nature of water. The immeasurable qualities and the Dharmadhatu are inseparable, like the nature of a lamp. The detailed explanation is as follows: For example, without investigation and analysis, the light of a lamp, the warm touch, and the color are indistinguishable. Similarly, in the stainless place of the Dharmadhatu, all the wisdom that knows as many as omniscience and so on is the same as the light of the lamp. The wisdom that knows the reality is for burning impurities, so it is similar to the warm touch of the lamp. The stainless Suchness is the abandonment that has never been stained by sudden impurities, and it is the color of the Dharmadhatu, so it is the same as the color of the lamp. Therefore, these three reside in the Dharmadhatu in an inseparable manner. Furthermore, for example, one painter knows how to draw a head but does not know how to draw others. Similarly, one only knows how to draw a hand, one only knows how to draw a foot, one only knows how to draw an eye, one only knows how to draw a mouth, and so on. Each person only knows how to draw a part, but does not know how to draw all of it. If someone orders to draw a picture of a king on the canvas, if the painters are not complete, they cannot draw a complete picture. If the painters are complete, they can draw a complete picture of the king. Giving and discipline similar to the painter
Chinese
如果布施、持戒、忍辱、精进、禅定和智慧等六度中的任何一度不圆满，那么具足一切相的空性之体就不会显现。如果六度全部圆满，那么就会显现如同国王身影一般，具足一切殊胜相的空性之体。这些是宣说一切相的法界。宣说无戏论的体性是，法界远离十种戏论边。因为法界空性于遍计所执和依他起等，所以这两者并非实有。圆成实性法性真如也不是没有。这些和圆成实性既非一体也非异体。因为圆成实性是远离戏论的体性，而那两者是具有戏论且是错觉的缘故。也不是异体，因为遍计所执和依他起的法性就是圆成实性，并且圆成实性的法相也并非独立于遍计所执和依他起之外。法界也没有生，因为是无为法的缘故。也没有灭，因为最初没有生的缘故。法界也没有增减，因为获得果位时，法界也不会因此而增长广大，在众生位时也不会被烦恼所染污而减少，因为法界自身的体性从原始以来就没有被垢染沾染过，所以在果位时也不是清净的，瑜伽士的心识中通过修道，垢染也会完全清净。如是这十种体性就是胜义法界离戏论的体性。<<与垢染等从一开始>>不相混杂的体性是，如同珍宝、虚空和水等自性清净一般，法界也总是没有被烦恼等自性所染污。例如虚空遍布内外一切事物，但由于它很微细，所以永远不会被事物的体性所染污。如同虚空遍布于火界，但它本身并没有变得炽热和焚烧一般，法界虽然存在于一切众生之中，但众生的相续
English
If any one of the six perfections, such as generosity, discipline, patience, diligence, meditation, and wisdom, is incomplete, then the form of emptiness that possesses all aspects will not manifest. If all six are complete, then the form of emptiness that possesses all excellent aspects, like the reflection of a king, will manifest. These are the teachings on the Dharmadhatu in all its aspects. The characteristic of being free from elaboration is that the Dharmadhatu is free from the ten extremes of elaboration. Because the Dharmadhatu is empty of imputation, dependence, and so on, these two are not real entities. The perfected nature, the suchness of reality, is also not non-existent. These and the perfected nature are neither one nor different. Because the perfected nature is characterized by being free from elaboration, while those two are characterized by elaboration and are illusory appearances. Nor are they different, because the nature of imputation and dependence is the perfected nature, and the characteristics of the perfected nature are not separate from imputation and dependence. The Dharmadhatu also has no birth, because it is unconditioned. It also has no cessation, because it was not born in the first place. The Dharmadhatu also has no increase or decrease, because when the fruit is attained, the Dharmadhatu does not increase or expand, nor does it decrease when defiled by afflictions in the state of sentient beings, because the essence of the Dharmadhatu itself has never been stained by impurities from the beginning, so it is not pure at the time of the fruit, and the impurities are also completely purified in the mind of the yogi through cultivating the path. Thus, these ten characteristics are said to be the characteristics of the ultimate Dharmadhatu, free from elaboration. The characteristic of <<not being mixed with impurities from the beginning>> is that, just as jewels, the sky, and water are naturally pure, the Dharmadhatu is also always free from being stained by the nature of afflictions and so on. For example, although the sky pervades all things inside and out, it is never stained by the nature of things because it is subtle. Just as the sky pervades the element of fire, but it does not become hot and burning itself, the Dharmadhatu, although it abides in all sentient beings, the continuum of sentient beings
Chinese
如今的贪欲嗔恨等永远无法沾染。这说明了它们不混杂的体性。双运的体性是：法界与那些有分别的，因为突如其来的污垢而使界，也就是法界空性的缘故，所以也是空性。法界与那些没有分别的，因为无上的功德之法不空的缘故，所以也不是空性。因此，法界是空性与非空性双运的体性。显示种姓与界：一切有情众生都具有如来藏，因为圆满正等觉的身体放射，也就是周遍的缘故。它的意义是，佛陀的智慧进入众生之中。一切有情众生都具有如来藏，因为佛陀的如是和众生的如是，没有分别的缘故，自性无垢，因为无二的缘故。又是，一切有情众生都具有如来藏，因为具有佛陀的种姓的缘故。它的意义是，种姓的梵语叫做“哥扎”，种姓是非常相似的意思，众生的如是和佛陀的如是非常相似，因此本体也是一样的，佛陀的种姓是为了果位的受用。界的意思不是原因，而是以不明显的方式存在是界。比如，恶劣的莲花中存在佛陀的身体，蜜蜂的中央存在蜂蜜，谷壳中存在精华，不净物中存在黄金，地下存在宝藏，嫩芽中存在果实的能力，破烂的衣服中存在胜利者的金像，恶劣的妇女的腹中存在人主转轮王，地上存在珍宝的形象。这九个比喻和九个意义，本体真实存在，但是从外面被其他遮蔽而不明显的方式存在一样，众生也是如此，法身如是，被烦恼等突如其来的污垢遮蔽而不明显的方式存在，这就是界的意义。他们的法界是种姓和界。
English
Now, attachment, hatred, etc., can never be tainted. This explains their unmixed nature. The nature of union is: the Dharmadhatu and those that are distinct, because the realm, which is the Dharmadhatu, is empty due to sudden defilements, so it is also emptiness. The Dharmadhatu and those that are not distinct, because the supreme qualities of Dharma are not empty, so it is also not emptiness. Therefore, the Dharmadhatu is the nature of the union of emptiness and non-emptiness. Showing lineage and realm: All sentient beings have the essence of the Tathagata, because the body of the perfectly enlightened Buddha radiates, that is, pervades. Its meaning is that the wisdom of the Buddha enters into sentient beings. All sentient beings have the essence of the Tathagata, because there is no difference between the Thusness of the Buddha and the Thusness of sentient beings, the nature is immaculate, because it is non-dual. Again, all sentient beings have the essence of the Tathagata, because they have the lineage of the Buddha. Its meaning is that the Sanskrit word for lineage is called "Gotra", and lineage means very similar, the Thusness of sentient beings and the Thusness of the Buddha are very similar, therefore the essence is also the same, the lineage of the Buddha is for the enjoyment of the fruit. The meaning of realm is not the cause, but existing in an unclear way is the realm. For example, the body of the Buddha exists in a bad lotus, honey exists in the center of a bee, essence exists in chaff, gold exists in impurity, treasure exists underground, the ability of fruit exists in sprouts, the golden statue of the victor exists in ragged clothes, the lord of men, the wheel-turning king, exists in the belly of a bad woman, and the image of jewels exists on the ground. These nine metaphors and nine meanings, the essence exists in reality, but it is obscured by others from the outside and exists in an unclear way, so it is with sentient beings, the Dharmakaya is thus, obscured by sudden defilements such as afflictions and exists in an unclear way, this is the meaning of realm. Their Dharmadhatu is lineage and realm.