Chinese
比喻和意义结合起来是：比如，凭借使之湿润的水、使之成熟的阳光、使之生长的风、保持的土地、果实生长的季节和开启机会的虚空等因缘，从塔拉果和芒果果实的种子荚中生出果树的实物一样，众生的烦恼是突如其来的，被果皮的荚包裹着，圆满正等觉的种子苗也同样凭借成为解脱之因的善的因缘，果实法在见道中显现，从而在见道和修道中生长，最终在究竟道中圆满。第七个比喻是：比如，用珍宝做成的胜者身像被恶臭的破烂衣服包裹着，在道路上的神看到了这件事，为了从那个恶劣的遮蔽中解脱出来，道路上的神对那个人说这件事一样。意义是，同样地，看到之后。在哪里有如来藏的实物呢？在谁那里呢？甚至在畜生那里也有，更何况其他人，即一切众生。如果存在，为什么看不到呢？因为被突如其来的各种各样的烦恼遮蔽着。被谁看到呢？被具有不受时间和地点限制的眼睛的佛陀的智慧看到。看到是为了那个界从遮蔽中解脱出来，即为了解脱而示现消除遮蔽的方法。比喻和意义结合起来是：比如，由珍宝的自性形成的如来身像，被低劣恶臭的衣服遮蔽，在道路上的神用眼睛看到后，为了从遮蔽中解脱出来，向人展示这件事一样，同样地，被烦恼的破烂衣服一样的遮蔽所覆盖，处于轮回道路上的众生，甚至属于畜生道者，也看到他们具有法身的自性之界，为了使之从突如其来的遮蔽中解脱出来，诸位胜者佛陀们
English
The analogy and meaning are combined as follows: Just as the causes such as water that moistens, sunlight that ripens, wind that makes it grow, earth that holds, the season for fruit to grow, and the sky that opens up opportunities, cause the fruit tree to grow from the seed pod of the Tala fruit and the mango fruit, similarly, the afflictions of sentient beings are sudden, and the seed sprout of the complete and perfect Buddha, which is contained within the pod of the fruit peel, also, in the same way, through the virtuous causes that become the cause of liberation, the fruit of Dharma is manifestly seen on the path of seeing, thereby growing on the path of seeing and meditation, and ultimately becoming complete on the ultimate path. The seventh analogy is: For example, if a statue of the Victorious One made of precious jewels is wrapped in rotten, foul-smelling clothes, and a deity dwelling on the road sees this and, in order to free it from that bad covering, the deity dwelling on the road speaks to that person about it. The meaning is, similarly, having seen. Where is the essence of the Sugata? In whom? Even in animals, let alone others, i.e., all sentient beings. If it exists, why is it not seen? Because it is covered by various kinds of sudden obscurations of afflictions. By whom is it seen? By the wisdom of the Buddha, who possesses eyes that are unobstructed by place and time. Seeing is to liberate that realm from obscuration, that is, to show the method of removing obscurations for the sake of liberation. The analogy and meaning are combined as follows: Just as the Tathagata's body, made of the nature of jewels, is covered by inferior, foul-smelling clothes, and the deity dwelling on the road sees it with his eyes and shows the matter to the person in order to free it from the obscuration, similarly, seeing that even those who are covered by obscurations like the rotten clothes of afflictions, who are on the path of samsara, even those belonging to the animal realm, possess this realm of the nature of the Dharmakaya, in order to free them from sudden obscurations, the Victorious Buddhas
Chinese
宣说去除遮障之法。第八个譬喻的譬喻是：譬如有些丑陋、无依无靠的女子，住在无依无靠的家中，却以自己的胎怀着具有名称的转轮王的荣耀，但因胎藏的遮蔽，不知腹中的众生是人主，故而心怀恐惧。其含义是：在轮回中出生的轮回，如同无依无靠的家一样，充满恐惧。不清净的众生如同怀有身孕的女子，虽有依靠却不自知，故而心怀恐惧。众生拥有何物而有依靠呢？无垢之界如同女子腹中的国王，远离垢染便能从一切恐惧中解脱。譬喻与意义结合是：譬如女子身体卑贱，穿着污秽的衣服，拥有丑陋的形貌，地主虽在胎中，却因不自知，在无依无靠的房屋中遭受他人的轻蔑等极大痛苦。同样，我等自身之中虽有本自存在的佛陀的庇护，却因不自知，具有无依无靠之心的众生，受突发烦恼的支配，心不寂静，处于充满恐惧的痛苦之境。第九个譬喻的譬喻是：譬如从泥土中的金液制成的形象，丰满而美丽，寂静而本性无垢，但从外在的遮蔽物，即泥土的性质来看，知道黄金的人们，为了去除遮蔽黄金的泥土，便设法去除外在的遮蔽。其含义是，从彻底的观察来看。在何处，心性本自光明之界，以及贪欲等垢染，也是突发性的。由谁观察呢？由无上菩提无垢的佛陀观察。观察的作用是，如同从珍宝的源头之地涌出珍宝一样，对众生进行突发性遮蔽的净化。
English
The method of removing obscurations is taught. The eighth example is: For example, some ugly and helpless women live in a helpless home, but their wombs hold the glory of a Chakravartin king with a name. However, because of the obscuration of the womb, they do not know that the sentient being in their belly is the lord of men, and therefore they live in fear. The meaning is: the cycle of birth in samsara is like a helpless home, full of fear. Impure beings are like pregnant women, who, although they have support, do not realize it, and therefore are afraid. What does that sentient being have that makes it have support? The stainless realm is like the king residing in the womb of that woman, for if it is free from defilement, it will protect from all fears. The combination of example and meaning is: Just as a woman is inferior in body, wears dirty clothes, and has an ugly appearance, the lord of the earth resides in the womb, but because she does not realize it, she experiences great suffering such as being despised by others in a helpless house. Similarly, although there is a Buddha's protection naturally present within oneself, due to not realizing it, beings with helpless minds, under the control of sudden afflictions, whose minds are not pacified, dwell in the source of suffering full of fear. The ninth example is: For example, an image made of gold liquid in mud is full and beautiful, peaceful and naturally stainless, but from the external obscuration, that is, the nature of the mud, those who know the gold, in order to remove the mud that obscures the gold, devise a method to remove the external obscuration. The meaning is, from a thorough observation. Where, the nature of mind is the realm of self-luminous light, and defilements such as desire are also sudden. By whom is it observed? By the supreme Bodhi, the stainless Buddha. The function of observation is like the emergence of jewels from the source of jewels, purifying the sudden obscurations of beings.
Chinese
行持事业。比喻与意义结合是：犹如自性清净的黄金，由闪耀的光芒制成，沉入泥土之中，那是寂静的。贤士认识到那清净黄金的自性，清除外面的泥土，同样，以全知的智慧的清净所净化的，如同黄金般自性寂静的心之界，被认知后，如同清除黄金的污垢般进行思辨，通过讲述佛法的方式，清除心中存在的突发性的障碍。第三，归纳这些意义是：莲花、众生、蜜蜂，糠秕和不净物，果实、烂布、妇女的子宫和地下的洞穴中。这些是遮蔽物的例子。佛陀如蜂蜜和精华，如黄金、如宝藏、如树木，如珍宝之身和轮宝，如转化之物和金铜。这些是被遮蔽物的例子。这些词语的意义很容易理解。这些意义是，众生的界被烦恼遮蔽，是突发性的，与无始以来的心的自性无关。自性清净的法界和功德无别的无始以来，与心无别且具有，是成就一体的自性。因此，经中说：心完全被烦恼染污，因此众生完全被烦恼染污；心完全清净，因此完全清净。第二，详细解释各自的自性，分为两种：遮蔽物的分类，被遮蔽物的自性。第一种有三种：确定遮蔽物的体性，与之相应的补特伽罗，比喻与佛法的共同之处。第一，对于众生所具有的界进行遮蔽的烦恼是什么呢？是贪欲、嗔恨和愚痴三种的随眠，以及这三种的猛烈生起和无明的习气所摄，见道所断，修道所断，依赖于不清净的七地，以及清净的
English
Performing activities. The analogy and meaning are combined as follows: Just as naturally pure gold, made from shining light, is submerged in the mud of the earth, which is peaceful. A wise person recognizes the nature of that pure gold and removes the external dirt. Similarly, the realm of mind, which is purified by the stainless wisdom of omniscience and is like gold, is inherently peaceful. Once it is recognized, it is like removing the impurities from gold through contemplation. By establishing the method of teaching the Dharma, the adventitious obscurations in the mind are removed. Third, summarizing these meanings: Lotus, sentient beings, bees, chaff and impurities, fruits, rotten cloth, a woman's womb, and underground caves. These are examples of obscurations. Buddhas are like honey and essence, like gold, like treasures, like trees, like precious bodies and wheels, like transformed objects and gold-copper. These are examples of what is obscured. The meaning of these words is easy to understand. These meanings are that the realm of sentient beings is obscured by afflictions, which are adventitious and unrelated to the nature of mind from beginningless time. The nature of the beginningless, naturally pure realm of reality and the inseparable qualities are inseparable from the mind and possess it, being the nature of accomplishing oneness. Therefore, the sutra says: "Because the mind is completely afflicted, sentient beings are completely afflicted; because the mind is completely purified, it is completely purified." Second, elaborating on the individual natures, there are two divisions: the classification of obscurations, and the nature of what is obscured. The first has three aspects: identifying the essence of obscurations, the individuals who possess them, and the commonality between the analogy and the Dharma. First, what are the afflictions that obscure the realm possessed by sentient beings? They are the three latent predispositions of desire, hatred, and delusion, as well as the forceful arising of these three and what is included by the ignorance of habitual patterns, what is abandoned on the path of seeing, what is abandoned on the path of meditation, what relies on the seven impure grounds, and the pure
Chinese
依赖于三种情况。其中，三种随眠烦恼是指存在于上界心识中的、积聚不动业之因的烦恼，是欲界贪嗔的显现，并且与它们相顺应或者说是它们的种子。强烈的遍行烦恼是指存在于欲界众生相续中的、积聚福德与非福德业之因的贪嗔显现，其对治法是通过修习不净观等来断除。无明习气的地界已经阐述过了，而见断与修断二者，在此处明确指出是小乘道所要断除的烦恼障，因为在大乘中，它们包含在依赖于不清净地和清净地的范畴内。这些也已经阐述过了。依赖于不清净的七地，是指七地以下的见断和修断二者，其对治法是菩萨的见道和前六个修道。注释中说，第八地等三地要通过修习的智慧来摧毁，这只是指延长过程，并非直接损害，因为经中说，智慧地的七种不相顺品。依赖于清净地，是指存在于清净三地中的微小三种修断，要通过三种大的修道来断除。金刚喻定表示对治法力量强大，但并非仅仅表示它是对治法，因为经中说，第八地等三地修习的智慧的不相顺品。如此，九种垢染通过莲花花蕊等比喻来充分显示，因为通过比喻来近似表达，就容易理解。如果确定是这样九种，那么与“如来藏被无量无数的烦恼花蕊所覆盖”的说法相矛盾吗？九种是总体的类别，而从内在的差别来看，通过接近的烦恼花蕊来区分，就会变成八万四千种或者无数种。有些经论中说：贪等九种烦恼，简要归纳后按顺序，用莲花花蕊等九个比喻来正确显示。也就是说，九种垢染，莲花的花蕊。
English
It depends on three things. Among them, the three latent afflictions refer to the afflictions that exist in the minds of the upper realms, which are the cause of accumulating immovable karma, and are the manifestation of desire realm attachment and aversion, and are in accordance with them or are their seeds. The strong pervasive arising refers to the manifestation of attachment and aversion, which are the cause of accumulating merit and non-merit karma, existing in the continuum of beings in the desire realm, and its antidote is to be abandoned by cultivating the contemplation of ugliness, etc. The ground of ignorance's habitual tendencies has already been explained, and the two, the seen-to-be-abandoned and the cultivated-to-be-abandoned, are clearly pointed out here as the afflictive obscurations to be abandoned by the Lesser Vehicle path, because in the Great Vehicle, they are included within the category of depending on the impure and pure grounds. These have also been explained. Depending on the seven impure grounds refers to both the seen-to-be-abandoned and the cultivated-to-be-abandoned of the seven grounds and below, and their antidote is the Bodhisattva's path of seeing and the first six paths of cultivation. The commentary says that the eighth ground and the three grounds that follow are to be destroyed by the wisdom of cultivation, which only refers to prolonging the process, not directly harming, because the sutra says, the seven non-concordant aspects of the wisdom ground. Depending on the pure ground refers to the three small cultivated-to-be-abandoned that exist in the three pure grounds, which are to be abandoned by the three great paths of cultivation. The Vajra-like Samadhi indicates that the antidote is powerful, but it does not only indicate that it is the antidote, because the sutra says, the non-concordant aspects of the wisdom of cultivating the eighth ground and the three grounds that follow. Thus, the nine stains are fully shown through the examples of the lotus calyx, etc., because it is easy to understand by expressing them approximately through examples. If it is determined that there are nine in this way, then is it contradictory to the statement that the Tathagatagarbha is covered by countless billions of affliction calyxes? The nine are the general categories, and from the internal differences, by distinguishing through the approaching affliction calyxes, they will become eighty-four thousand or countless. Some scriptures say: These nine afflictions, such as attachment, are briefly summarized and shown correctly in order by the nine examples such as the lotus calyx. That is to say, the nine stains, the lotus calyx.