Chinese
就像身体存在于道路上这件事，对那些人述说并展示一样。第二是：具有无始之眼的各种形象，被烦恼所覆盖的如来本体，也观照到畜生，像那样，为了解脱，示现方法。如是说，从无始以来，被三毒等各种习气的烦恼破衣所覆盖的如来藏的本体，即使在畜生中也有，佛陀以慧眼观照到，像消除身体的障碍一样，为了使心性法界从突如其来的障碍中解脱，示现修持道路的方法，无量无边的正法之门。第三是：如珍宝自性，如来身被恶臭之衣覆盖，处于道路，被天眼所见，为了解脱，像对人展示一样。同样，被烦恼破衣覆盖，处于轮回道路上的界，也观照到畜生，为了使之解脱，胜者宣说佛法。如是说，比如，由珍宝自性所成的如来身，被恶臭的衣服覆盖，处于道路的十字路口，人们无法认出时，被天眼所见，为了使身体从破衣中解脱，像对人们展示说这里有身体一样。同样，观照到被烦恼破衣覆盖的佛性处于轮回的道路上，即使在畜生中也有，为了使之从烦恼的破衣中解脱，胜者宣说佛法。第八个比喻有三个：比喻、意义、结合解释。第一是：如丑陋贫穷的无依女子，住在无依者的住所，却怀着君王的荣耀，自己腹中所有自己却不知道。如是说，比如，有些相貌丑陋，没有依靠和救护的女子，住在无依者居住的旅馆和集市等地，却怀着自己腹中具有转轮王的荣耀的具相之子，因为被子宫所遮蔽
English
It is like speaking and showing to those people about the fact that the body exists on the road. The second is: Having beginningless eyes, various forms, The Tathagata's essence covered by afflictions, Also gazing upon animals, just like that, For the sake of liberation, Showing the method. It is said that from beginningless time, the essence of the Tathagatagarbha, covered by the rags of afflictions of various kinds of habits such as the three poisons, is also present in animals, and the Buddha sees it with his wisdom eyes. Just like removing the obscuration of the body, in order to liberate the essence, the Dharmadhatu, from sudden obscurations, he shows the method of practicing the path, the immeasurable gates of the holy Dharma. The third is: Like the nature of precious jewels, the Tathagata's body is covered with foul-smelling clothes, Situated on the road, seen by the eyes of the gods, for the sake of liberation, like showing it to people. Similarly, the element covered by the rags of afflictions, situated on the path of samsara, Also gazing upon animals, for the sake of liberation, the Victorious One teaches the Dharma. It is said that, for example, the Tathagata's body, made of the nature of precious jewels, is covered with foul-smelling clothes, situated at the crossroads of the road, when people cannot recognize it, it is seen by the eyes of the gods, in order to liberate the body from the rags, like showing people that there is a body here. Similarly, contemplating that the Buddha-nature covered by the rags of afflictions is situated on the path of samsara, even in animals, in order to liberate it from the rags of afflictions, the Victorious One teaches the Dharma. The eighth analogy has three parts: analogy, meaning, and combined explanation. The first is: Like a woman who is ugly and poor and without protector, Residing in the dwelling place of the unprotected, Yet holding the glory of a king in her womb, She does not know what is in her own belly. It is said that, for example, some women who are ugly in appearance and without reliance or protection, reside in inns and markets where the unprotected reside, yet hold in their womb a son with the marks of a chakravartin king, because they are obscured by the womb.
Chinese
就像因为害怕被他人轻贱等，而痛苦不堪，不知道自己腹中的生命是人的主人一样。第二是：轮回中生如无怙之家，不净有情如怀胎妇女，彼有何者而有怙，无垢界如彼之胎。如是说，轮回中各种各样的生存都伴随着痛苦，就像住在无依无靠的家里一样。突然的烦恼不净的有情们，虽然有怙主和救护，却不知道，就像怀着国王的妇女一样。就像那个妇女因为怀着国王而有怙主一样，那个有情因为有什么样的法性而成为怙主的至尊呢？自性清净且无垢的界，如来藏，因为显现，所以为了从一切怖畏中救护，就像那个妇女怀中的国王一样。第三是：如妇女身有垢衣着丑陋相，地主住于胎内亦如无怙于室受极大苦。如是自内住有怙亦成无怙具慧者，有情为烦恼所使意不寂静故，住于痛苦之基。如是说，比如，一个妇女，身体穿着有污垢的衣服，长相丑陋，即使怀着地主转轮王，却不知道，住在无依无靠的房子里，遭受贫穷和轻贱等极大的痛苦。同样，即使我自己的心中住着怙主救护如来藏，却因为不知道，认为自己没有怙主救护，具有这种想法的有情，因为受到烦恼的支配，内心无法平静，所以住在痛苦的根源轮回之中。第九个比喻意义有三：比喻，意义，结合解释。第一是：犹如内部的金液形体增长，寂静外在具有土地的自性，见到后知晓彼内部之金，为炼净外
English
Just as one suffers greatly, fearing being despised by others, etc., not knowing that the life in one's womb is the master of men. The second is: Birth in samsara is like a house without a protector, impure sentient beings are like pregnant women, what does she have that she has a protector, the stainless realm is like her womb. Thus it is said that various kinds of existence in samsara are accompanied by suffering, just like living in a house without a protector. The suddenly afflicted impure sentient beings, although they have a protector and refuge, do not know it, just like a woman pregnant with a king. Just as that woman has a protector because she is pregnant with a king, what kind of Dharma nature does that sentient being have that makes him the supreme of protectors? The self-nature is pure and stainless realm, the Tathagatagarbha, because it appears, so in order to protect from all fears, it is like the king in the womb of that woman. The third is: Like a woman with a dirty body, wearing ugly clothes, even if the lord of the earth lives in the womb, she suffers great pain in a house without a protector. Likewise, even if the self dwells inside, there is a protector, but it becomes a wise man without a protector. Because sentient beings are driven by afflictions and their minds are not calm, they dwell on the basis of suffering. Thus it is said, for example, a woman, wearing dirty clothes on her body, with an ugly appearance, even if she is pregnant with the lord of the earth, the wheel-turning king, she does not know it, and lives in a house without a protector, suffering extreme pain such as poverty and contempt. Similarly, even if the Tathagatagarbha, the protector and refuge, dwells in my own heart, because I do not know it, sentient beings who have the idea that they have no protector and refuge, because they are dominated by afflictions, their hearts cannot be calmed, so they live in the root of suffering, samsara. The ninth metaphor has three: metaphor, meaning, combined explanation. The first is: Just like the inner gold liquid grows in shape, the outer is calm and has the nature of the earth, after seeing it, knowing that the inner gold is for refining the outer
Chinese
如除垢者一般。（此句出自经文） 譬如，未熔化的黄金铸成的、肢体丰满、悦意寂静的塑像，被外在的泥土覆盖，见到后知晓内有金像者，为了清除金像上的泥土，便会清除外在的遮蔽物泥土一般。二是，自性光明诸垢染，亦为忽然而能见，如宝生处之有情，从诸垢染净诸障。 （此句出自经文）譬如，众生之心的自性光明，亦能见到可分离的、忽如其来的垢染，如宝生之处的有情，从如泥土般的诸垢染中净化、清除，诸佛于菩提胜处成佛后，示现神圣之法。三是，如无垢金焰所成，没于土中之形像，寂静彼性智者知，如是除土而为之。如是遍知清净金，如寂静意智所知，以说法之方式，以击打之方便，而除诸垢染。（此句出自经文）譬如，无垢且极清净，由上等金子所成，光芒四射，没于放羊时节的黑泥土中的美丽寂静的塑像，其自性被巧匠所知晓后，便会清除外在的泥土一般。 同样，遍知一切所知的诸佛也了知，如同完全清净的黄金一般，自性寂静之意的法性，即如来藏，为了清除垢染，以说法的方式，如同清除泥土的击打工具一般，通过修习，便能清除证悟自性的障碍垢染。三、总结要义：莲花、有情、蜜蜂与糠秕，以及不净土，谷壳、破衣与女人之子宫，以及土地的凹陷处，然佛如蜂蜜之精华，如金、如宝藏、如树木，如珍宝之身与
English
Like removing stains. (This sentence is from the scripture) For example, a statue cast from unmelted gold, with full limbs, pleasing and serene, is covered by external mud. Those who see it and know that there is a golden statue inside, in order to remove the mud from the golden statue, will remove the external covering of mud. Secondly, the self-nature is clear and bright, and all stains can also be seen suddenly. Sentient beings like the place of the precious birth purify and remove all obstacles from all stains. (This sentence is from the scripture) For example, the self-nature of the minds of sentient beings is clear and bright, and it can also be seen that separable and sudden stains can be seen. Sentient beings like the place of precious birth purify and remove all stains like mud. After the Buddhas become Buddhas in the victorious place of Bodhi, they show the sacred Dharma. Thirdly, like a flawless golden flame, the image immersed in the soil, the wise man knows its serene nature, and thus removes the soil. Like this, the omniscient and pure gold, like the wisdom of the serene mind, uses the method of speaking Dharma, the convenience of striking, and removes all stains. (This sentence is from the scripture) For example, a beautiful and serene statue made of flawless and extremely pure, top-quality gold, radiating light, and immersed in the black mud of the sheep-herding season, its self-nature is known by the skilled craftsman, and the external mud is removed. Similarly, the Buddhas who know all that is to be known also know that, like completely pure gold, the Dharma nature of the serene mind, that is, the Tathagatagarbha, in order to remove stains, in the way of preaching the Dharma, like a tool for striking to remove mud, through practice, can remove the obstacles and stains of realizing the self-nature. 3. Summary of the main points: Lotus, sentient beings, bees and chaff, and impure soil, husks, rags and women's wombs, and the depressions in the land, but the Buddha is like the essence of honey, like gold, like treasure, like trees, like precious bodies and
Chinese
如沃洛所译，如黄金之像。 众生界之烦恼壳， 不相关联，从无始以来， 心之自性无垢染， 谓为无始即存在。 如是说。如莲花之恶色，如生物之蜜蜂，如谷物之秕壳，如不净之淤泥，如土地与树之果皮，如腐烂之垢衣，如妇女之子宫，如黑泥之壳等，总集了九种遮蔽垢染之譬喻之义。如以妙相庄严之佛陀，如具足美味之蜂蜜，如稻等之精华，如不变异之纯金，如用之不竭之大宝藏，如具足果实之树木，如珍宝之美妙身像，如轮王所统治之国王，如纯金之影像，如是等总集了九种所遮蔽之精华之譬喻而开示。 以譬喻所象征之意义是：众生之界，如是真如之遮蔽，烦恼之壳等，虽是自性具有，然不相关联，故为突发性的，然与法界一同从无始以来即已存在。彼等存在于何处，则众生之心之自性，如来藏，从原始即无垢染，与俱生之智慧，从无始以来即已存在。 第三，清净垢染之方式有三： 显示九种垢染，存在于何人之相续中，广说垢染之相。第一是： 贪与嗔与痴以及彼， 俱生猛烈与习气， 见修道断不净与， 依于清净地之垢， 九种垢染如莲花之， 壳等譬喻善安立， 近烦恼壳之差别， 无量百千极超胜。 如是说。不动摇之业之因，为贪欲与嗔恨，以及于真实如是之愚昧无知，三种愚痴之习气，以及，福德与非福德之业之因，三种毒之俱
English
As translated by Rolo, like a golden image. The afflictive shells of sentient beings' realms, Unrelated, from beginningless time, The stainless nature of mind, Is said to be without beginning. Thus it is said. Like the unpleasant color of a lotus, like a living bee, like the husk of grain, like impure mud, like the earth and the skin of tree fruits, like rotten and stained clothes, like a woman's womb, like a black mud shell, etc., these summarize the meaning of nine similes for obscuring defilements. Like a Buddha adorned with marks and examples, like honey rich in flavor and essence, like the essence of rice and so on, like unchanging pure gold, like an inexhaustible great treasure, like a tree with fruits, like a beautiful precious statue, like a king ruling with the wheel, like an image of fine gold, these summarize and show nine similes for the essence to be obscured. The meaning symbolized by the similes is: the realm of sentient beings, the obscurations of suchness, the shells of afflictions, etc., although inherently present, are unrelated and therefore adventitious, yet they have existed together with the dharmadhatu from beginningless time. Wherever they exist, there the nature of the mind of sentient beings, the Tathagatagarbha, is primordially stainless, and the co-emergent wisdom has existed from beginningless time. Third, there are three ways to purify defilements: Showing the nine defilements, in whose continuum they exist, explaining the nature of defilements in detail. The first is: Attachment, hatred, and delusion, and their, Co-emergent intensity and habitual tendencies, The impurities abandoned by the path of seeing and meditation, and, Those based on the pure grounds, The nine kinds of defilements, like the lotus, Shell, etc., are well established as examples, The distinctions of the shells of near afflictions, Are countless, surpassing hundreds of thousands. Thus it is said. The cause of unwavering actions is attachment and hatred, and the habitual tendencies of the three kinds of delusion, which is ignorance of reality, and the co-