Chinese
就像地上的形相一样。第三，遮蔽的污垢是莲花、生物蜜蜂、谷壳、不净之物、土地、稻壳、烂布、因痛苦燃烧而极度煎熬的妇女和泥土的性质。所要遮蔽的无垢之界，则如同佛、蜂蜜、果实之心、黄金、宝藏、榕树、珍宝身像、四大洲之主和珍贵黄金的形相。第二，详细解释分为两种：所要遮蔽之物与遮蔽之物共同的例子，以及各自的例子。详细解释。第一种分为两种：分别解释九个例子，以及总结这些例子的意义。第一种，在九个例子中，每一个都用例子、意义和例子与意义的结合这三种方式来解释。首先是例子：就像在颜色不好的莲花中，安住着具有千相光辉的如来之身，拥有无垢天眼的人看到后，从水中生出的莲花花萼中取出佛身一样，意义是“看到”。谁看到呢？是善逝佛的眼睛。在哪里看到呢？在自性法身中。在谁身上看到呢？以乃至无间地狱的众生为例，在一切众生身上看到。它的作用是使可调伏者的自性从突发的遮蔽中解脱。谁来解脱呢？是具有大悲心的善逝。那是什么样的呢？是对一切所知无有遮蔽，并恒时安住于未来，也就是安住于轮回存在之时。例子与意义的结合是：就像在颜色不悦意的闭合莲花中，善逝之身安住于莲花之中，天眼看到后，为了使佛身显现，割断遮蔽的莲花花瓣并使其显现一样，看到遮蔽贪嗔等垢染之壳所遮蔽的圆满正觉佛的如来藏存在于众生之中，为了使其脱离遮蔽，以大悲心，能仁正等觉佛就像清除佛身遮蔽的莲花一样。
English
It is just like the form of the earth. Thirdly, the obscuring impurities are like the lotus, the bee, the husk, the impure, the earth, the rice husk, the rotten cloth, the woman who is manifestly tormented by the burning of suffering, and the nature of mud. The supreme realm of the unobscured, immaculate essence is like the Buddha, honey, the heart of the fruit, gold, treasure, the nyagrodha tree, the precious statue, the lord of the four continents, and the form of precious gold. Secondly, the detailed explanation is twofold: the common example of what is to be obscured and what obscures, and the separate examples. The detailed explanation. The first is twofold: explaining the nine examples separately, and summarizing the meaning of these. The first, in the nine examples, each is explained in three ways: example, meaning, and the combination of example and meaning. First, the example: Just as the body of the Tathagata, dwelling in the midst of an unsightly lotus, blazing with the splendor of a thousand marks, is seen by a person with immaculate divine eyes, and that body is brought forth from the calyx of the lotus born from water, so the meaning is "seeing." By whom? By the eyes of the Sugata Buddha. Where? In the Dharmakaya, the nature of oneself. In whom? In beings, exemplified by those dwelling in the hell of even the unremitting. Its function is to liberate the nature of those to be tamed from the adventitious obscurations. By whom? By the Sugata, the possessor of compassion. What is it like? It is without obscuration to all that is to be known, and abides at the end of future time, that is, abides as long as samsara exists. The combination of example and meaning is: Just as the body of the Sugata dwells in a closed lotus of unpleasant color, and the divine eye sees it, and in order to make the body manifest, the obscuring lotus petals are cut and made clear, so, seeing that the essence of the perfectly enlightened Buddha, obscured by the husk of obscuring defilements such as attachment and aversion, exists in beings, with compassion wishing to free it from obscuration, the Thubpa, the perfectly enlightened Buddha, is like clearing away the lotus that obscures the Buddha's body.
Chinese
从而，（佛陀）以其事业摧毁了这些突如其来的遮蔽。第二个比喻是：譬如看见蜂群围绕的蜂蜜，聪明的男子为了得到蜂蜜，用烟熏等方法使蜂蜜与蜂群完全分离，就像这样，意义是“看见了”。通过什么看见呢？通过伟大的仙人、圆满正等觉佛陀的全知之眼。在哪里看见呢？在觉性之法性界中。那是什么样的呢？就像味道单一的蜂蜜。看见的作用是：将该界面的突发遮蔽，即像蜜蜂一样的遮蔽，连同种子一起彻底去除。比喻与意义的结合是：譬如看见蜂蜜被成千上万的蜜蜂遮蔽，为了得到里面的蜂蜜，用火驱散外面的蜜蜂，从而如自己所愿地进行蜂蜜的采集工作。同样，遍布于一切有情众生的无漏，即自性清净的智慧，就像蜂蜜一样，是所遮蔽之物；烦恼，即突如其来的污垢，就像蜜蜂一样，是具有种子的遮蔽者。精通于摧毁遮蔽的胜者，就像男子一样，是消除遮蔽者。第三个比喻是：譬如稻米等外壳包裹的内部谷物精华，在没有去除外壳之前，人们无法享用它作为食物。因此，那些寻求食物等的人们，会从外壳中取出精华。意义是：同样，有情众生本有的如来藏，与突如其来的烦恼污垢相混合，只要没有从障碍烦恼的污垢中解脱出来，就无法行持胜者的事业。在何处呢？在欲界、色界和无色界的三有之中。或者说，在地下、地上、地上的三有之中。比喻与意义的结合是：譬如稻米、荞麦和大麦等
English
Thus, (the Buddha) with his activity destroys those sudden obscurations. The second example is: Just as seeing honey surrounded by a swarm of bees, a wise man, in order to obtain the honey, uses methods such as smoking to completely separate the honey from the swarm of bees, just like that, the meaning is "having seen." Through what does he see? Through the omniscient eye of the great sage, the perfectly complete Buddha. Where does he see? In this realm of the nature of awareness. What is it like? It is like honey with a single taste. The function of seeing is: to completely and utterly abandon the sudden obscurations of that realm, which are like bees, together with their seeds. The combination of example and meaning is: Just as seeing honey obscured by hundreds of thousands of bees, in order to obtain the honey inside, one clears away the outer bees with fire, and thus performs the work of collecting honey as one wishes. Similarly, the uncontaminated, that is, the naturally pure wisdom that pervades all sentient beings, is like the essence of honey, it is what is obscured; afflictions, that is, sudden defilements, are like bees, they are the obscurers with seeds. The victorious one who is skilled in destroying obscurations, like the man, is the one who eliminates obscurations. The third example is: Just as the essence of the grain inside rice and other grains that have outer husks, until the husk is removed, people cannot enjoy it as food. Therefore, those who seek food and so on, extract the essence from the husk. The meaning is: Similarly, the Tathagatagarbha that is inherent in sentient beings from the beginning, mixed with sudden defilements of afflictions, as long as it is not liberated from the defilements of obstructing afflictions, it cannot perform the activities of the victorious ones. Where is it? In the three realms of desire, form, and formlessness. Or, it is said to be in the three realms of underground, above ground, and above ground. The combination of example and meaning is: Just as rice, buckwheat, barley, and so on
Chinese
各种好坏中等果实之精华，未从糠秕中生出，也未很好地制成可享用的谷物，人们不会将其变成可享用的美味食物。同样，遍布众生的法自在如来藏，也存在于未从烦恼中解脱的有情身上，被贪欲等烦恼的糟粕所困扰，因此无法以十二部经之法，给予饥渴所困众生广大的喜悦之味。第四个比喻的比喻是：如同一位富人带着黄金行走时，他的黄金掉落在充满不净粪便的污秽之处，仅仅是掉落在不净的泥土中，那不朽之性的黄金，在那地方停留了数百年之久，后来具有清净天眼的天人看到那地方有黄金，就对丢失黄金的人说：‘这个地方有你珍贵的黄金，快拿走，好好清理这些污泥，用珍宝制成装饰品等吧。’同样，其意义是不净之物，如同沉溺于贪欲等烦恼之中的众生的功德界，如来亲眼见到后，为了清净遮蔽的烦恼之泥，为众生降下甘露妙法的雨水。比喻与意义结合是：如同掉落在不净粪便之处，即丢失的黄金，后来被天人看到，为了完全清净不净的粪便，极其美丽，即自性本善的黄金，殷勤地向人们展示一样。同样，诸佛也看到沉溺于烦恼不净之大泥潭中的圆满佛陀之界，无差别地存在于众生心中，为了清净该界，向所化有情宣说道法。第五个比喻的比喻是：如同一位贫穷人家的地下，有享用不尽的
English
The essence of various good, bad, and middling fruits, not born from husks, and not well-prepared into consumable grains, people will not turn them into delicious foods to be enjoyed. Similarly, the Tathagata-garbha, the Dharma Lord that pervades sentient beings, also exists in beings who have not been liberated from the sheath of afflictions, troubled by the dregs of afflictions such as desire. Therefore, it cannot give the great taste of joy through the Dharma of the twelve divisions of scripture to beings tormented by hunger. The example in the fourth analogy is: Just as when a wealthy person walks with gold, his gold falls into a place filled with impure excrement and filth. Just by falling into the impure mud, that gold of imperishable nature remains in that place for hundreds of years. Later, a deity with pure divine eyes sees that there is gold in that place and says to the person who lost the gold: 'In this place, there is your precious gold. Take it and clean up this mud well, and make ornaments and other things with the jewels.' Similarly, the meaning is that the qualities of sentient beings, like the essence of those who are immersed in the collection of afflictions such as desire, which are like impure things, are directly seen by the Thubpa (Buddha). In order to purify the obscuring mud of afflictions, he causes the rain of the sacred Dharma to fall upon beings. The combination of example and meaning is: Just as the gold that has fallen into a place of impure excrement, that is, lost, is later seen by the deity, and in order to completely purify the impure excrement, the supremely beautiful, that is, the gold that is naturally good, is diligently shown to people. Similarly, the Victorious Ones also see that the precious realm of the complete Buddha, which has fallen into the great mud of impure afflictions, exists without difference in the hearts of sentient beings. In order to purify that realm, they teach the Dharma of the path to beings who can be tamed. The example in the fifth analogy is: Just as under the ground inside the house of a poor person, there is an inexhaustible
Chinese
大宝藏是存在的。然而，贫穷的人因为被土地遮蔽，不知道宝藏在自己的房子里，宝藏也不会对那个人说“我在这地下，享用我吧”。同样，众生心中蕴藏着如珍宝般的宝藏，其自性清净，具足无垢功德，并非新造，也非去除本有的遮障，而是本性如此。法性法身虽然在自己的心中，却因被突如其来的污垢遮蔽而未能证悟，因此，这些众生因缺乏功德的财富，而经常体验各种轮回的痛苦。举例说明：就像贫穷的人的家中蕴藏着许多珍宝的宝藏，但宝藏不会对家主说“我，珍宝宝藏，就在这里”，那人也不知道宝藏的存在，因此无法脱离贫困。同样，法身的宝藏存在于自己的心中，但众生因被污垢遮蔽而无法找到宝藏，就像家中藏有宝藏却无法找到的穷人一样。为了让众生获得那自性之宝，为了让他们能够亲身体验，伟大的导师、圆满的佛陀降生于世，并示现去除遮蔽的方法。第六个比喻：就像芒果和榕树等树木的果实中的种子，遇到因缘就能生出幼苗，其不朽的性质不会改变。当它被种在土里，经过耕耘，并得到水和肥料等滋养时，其力量会大大增强，并逐渐成为芒果等树木之王的实体。同样，众生的无明和贪欲等如同果皮的包裹，包裹着法界，善的种子也因此成为解脱之因。就像树木生长一样，依靠修行所产生的善，逐步地登上各个道位。最终成为能仁之王、佛陀、薄伽梵的实体。
English
The great treasure is there. However, the poor person, obscured by the earth, does not know that the treasure is in his own house, and the treasure does not say to that person, "I am here under the earth, enjoy me." Similarly, the essence is such that within the minds of beings lies a treasure like a precious jewel, pure in its nature, complete with stainless qualities, not newly created, nor is it the removal of a pre-existing obscuration, but such is its nature. Although the Dharmata and Dharmakaya are in one's own mind, they are not realized because they are obscured by adventitious stains. Therefore, these beings constantly experience various sufferings of samsara, impoverished by the wealth of qualities. An example to illustrate the meaning: Just as a poor person's house contains a treasure of many jewels, but the treasure does not say to the householder, "I, the jewel treasure, am here," and that person does not know of the treasure's existence, thus he cannot escape poverty. Similarly, the treasure of the Dharmakaya resides in the house of one's own mind, but beings, obscured by stains, do not find the treasure, like a poor person who has a treasure in his house but cannot find it. In order for those beings to obtain that treasure of essence, in order for them to experience it directly, the great teacher, the perfectly enlightened Buddha, was born into the world and demonstrated the means to remove obscurations. The sixth example: Just as the seed in the fruit of trees such as mangoes and banyan trees, when it meets with conditions, can produce a sprout, its imperishable nature does not change. When it is planted in the ground, cultivated, and nourished with water and fertilizer, its power greatly increases, and it gradually becomes the substance of the king of trees, such as the mango. Similarly, the ignorance and desire of beings, like the husk of a fruit, enclose the Dharmadhatu, and the seed of goodness thus becomes the cause of liberation. Just as a tree grows, relying on the goodness arising from practice, one gradually ascends the various stages of the path. Ultimately, one becomes the substance of the King of Sages, the Buddha, the Bhagavan.