Chinese
如以地等譬喻善示等，此于释中已明，故不广说。第二，具有染污之补特伽罗，乃为此等九垢所不净。如是说。何为补特伽罗？谓未入道之凡夫，及声闻阿罗汉，与其道之学者，及具慧菩萨圣者。如何不净耶？谓次第以最初之四者，次以二者，次以一者，次以二者。其中，凡夫亦于二上界之界中，有三毒之随眠三者，于欲界，于欲之所依，彼等之现行极强。声闻独觉之阿罗汉之界中有第五者。学者有二种，谓凡夫与圣者。初者有第六者，二者有第七者，此等乃劣等之补特伽罗。未至究竟与至究竟之菩萨有第八者与第九者。此等染污唯于此等所依有耶？抑或于余者无耶？非也，谓于此所依有彼等染污，乃作不具遮遣，非谓唯于此等有，乃作异基具遮遣，谓唯于彼等有，乃作异法具遮遣，实非如是。第三，譬喻与法义结合分二，谓譬喻各自之法义，总义之归纳。初者，若尔，染污与所染污彼等以何譬喻之门而法义相合耶？如莲花于不净之泥中生，新生之时向于前方则令人喜悦，其后陈旧之时则无喜悦，如是贪欲随眠亦从不如理作意之因生，果于贪欲现行之时则喜悦，其后不喜悦，如莲花亦然。如蜜蜂贪著蜂蜜，则极度扰乱，以矛刺击他者，且生痛苦，如是嗔恚随眠亦于嗔恚现行生起之时，于自他之心生痛苦。如稻米等之内心，为外壳所遮蔽，故不见，如是于见如来藏之义，无明习气
English
As it is well shown by examples such as earth, etc., it is clear in the commentary, so I will not elaborate. Secondly, a person who possesses obscurations is impure due to these nine stains. That is what is said. Who are these individuals? They are ordinary beings who have not entered the path, as well as Hearer Arhats, those learning on that path, and noble Bodhisattvas with wisdom. How are they impure? In order, it is through the first four, then two, then one, then two. Among them, even ordinary beings in the realms of the upper two spheres have three latent tendencies of the three poisons. In the desire realm, the manifestation of these is very strong in the basis of desire. In the continuum of the Arhats of Hearers and Solitary Realizers, there is the fifth. Learners are of two types: ordinary beings and noble ones. The first has the sixth, and the second has the seventh. These are inferior individuals. Bodhisattvas who have not reached the ultimate and those who have reached the ultimate have the eighth and ninth. Do these obscurations exist only in these bases, or not in others? It is not the case that these obscurations exist in these bases alone, excluding others. It is a non-associated exclusion, not a basis-excluding exclusion saying that they exist only in these. It is not a dharma-excluding exclusion saying that they exist only in those. Thirdly, combining the example and the meaning has two parts: the meaning of each example and the summary of the general meaning. First, if so, through what example do the obscurations and the obscured objects correspond in meaning? Just as a lotus is born from impure mud, and when it is new and faces forward, it is pleasing, but later when it is old, there is no pleasure, so too, latent desire arises from the cause of improper attention, and when the fruit of desire manifests, there is pleasure, and later displeasure, just like the lotus. Just as a bee attached to honey is extremely agitated, striking others with its stinger and causing suffering, so too, from latent hatred, when hatred manifests, it causes suffering to the hearts of oneself and others. Just as the essence inside rice and other grains is obscured by the outer husk and cannot be seen, so too, the habitual tendencies of ignorance obscure the vision of the meaning of the Tathagatagarbha.
Chinese
也像被鸟蛋的壳所遮蔽一样。如果说不清净的身体有什么用处，就像使人感到臭秽不悦的事物一样，由于强烈的贪欲等，也是欲望所依赖的因，即为了从事恶行，所以和不清净的事物一样。就像埋藏在地下的财宝被土地遮蔽，不认识它的人无法得到宝藏一样。同样，众生所具有的自性之界，也被无明的习气之土所遮蔽，所以看不见。就像从芒果等种子中逐渐生长出嫩芽等，逐渐断除种子的蕴一样。同样，现量见到无我的真如的见道逐渐生起，也能逐渐使见断的烦恼退转。所谓圣道，是指与见道相关联，以坏聚见为代表的烦恼的精华，即粗大的见断烦恼被断除后，剩下的修道之智所要断除的修断烦恼，就像破烂陈旧的衣服一样，因为是粗大烦恼断除后的残余。依靠不净七地的垢染，遮蔽了自身所具有的无分别智，就像妇女的子宫污垢遮蔽了那里的地神一样，又像脱离了子宫的污垢一样，从那些污垢中解脱出来，所以在第八地等，无分别智成熟，即恒常不间断，就像没有生在身体里一样。与清净三地相关的垢染，因为可以毫不费力地断除，所以应当知道就像黄金被少许泥土沾染一样，对治之法是大菩萨以修道之路金刚喻定的方式摧毁并断除习气。其中，金刚喻定是此地修道之道的伟大之处，它的无间道断除微小的修断之种子，解脱道则净化习气或恶趣。有些人认为对治是虚假的。
English
It is also obscured by the shell of a bird's egg. If there is any use for an impure body, it is like something that makes one feel foul and unpleasant. Because of strong desires, etc., it is also the cause upon which desires depend, that is, in order to engage in evil deeds, so it is like impure things. Just as treasures buried underground are obscured by the earth, and people who do not recognize them cannot obtain the treasures. Similarly, the realm of self-nature possessed by sentient beings is also obscured by the earth of ignorance's habitual tendencies, so it cannot be seen. Just as sprouts and the like gradually grow from seeds such as mangoes, gradually cutting off the aggregates of the seeds. Similarly, the path of seeing, which directly sees the suchness of selflessness, gradually arises, and can also gradually cause the afflictions to turn away from what is abandoned by seeing. The so-called noble path refers to the essence of the afflictions associated with the path of seeing, represented by the view of the perishable aggregates, that is, after the coarse afflictions abandoned by seeing are cut off, the afflictions abandoned by cultivation, which are to be abandoned by the wisdom of the path of cultivation that remains, are like tattered and old clothes, because they are the remnants after the coarse afflictions have been cut off. The defilements that rely on the seven impure grounds obscure the non-conceptual wisdom possessed by oneself, just as the filth of a woman's womb obscures the earth deity there, and just as one is freed from the filth of the womb, one is liberated from those defilements, so in the eighth ground, etc., non-conceptual wisdom matures, that is, it is constant and uninterrupted, just as it is not born in the body. The defilements associated with the three pure grounds, because they can be abandoned without effort, should be known to be like gold stained with a little mud. The antidote is that great Bodhisattvas destroy and abandon habitual tendencies by means of the Vajra-like Samadhi of the path of cultivation. Among them, the Vajra-like Samadhi is the greatness of the path of cultivation in this place, its uninterrupted path cuts off the seeds of the smallest afflictions to be abandoned by cultivation, and the path of liberation purifies habitual tendencies or evil destinies. Some people think that the antidote is false.
Chinese
说这种说法是不合理的，因为这样一来，这个（道）的第九个所断就没有对治了。因为金刚喻定不是对治，而且除了它之外没有其他的对治。而且，金刚喻定也不是具足相的学道，因为它不是所断的对治。遍是“清净光明对治之方”所成立的。有些人认为金刚喻定仅仅是常边的智慧，这是智慧低下，因为如成就法所说：“有顶的八种障碍尽，即是趣入阿罗汉，第九无间道，即是金刚喻定。”因此，因为没有领悟到所有的大道之大都是金刚喻定。第二，总结总义，如是贪欲等九种垢染，与莲花等的比喻相同。如果这些是所遮和能遮各自决定的，还是所有以所有遮盖？如果按照前者，贪欲随眠遮盖法身，有什么理由决定它不遮盖其他的？如果按照后者，比喻中有所遮和能遮的决定，而意义上没有，这样一来比喻和意义就不相同了。如果说所有以所有遮盖，就没有第一个过失，比喻和意义不相同也不是，因为不是从各自决定的方面取比喻，而是显现出来的时候，意喜等作为能遮的比喻，世间无与伦比等作为所遮的比喻而安立的。如同瓶子和声音，有色和无色虽然不同，但因为是所作和无常相同而作为比喻一样。因为比喻和意义本体所有都相同在任何地方都没有。第二，所遮的自性有三：陈述意义的实物，将这些与比喻结合，比喻和意义的法相同。第一，以自性三种所摄的界，应当了知与佛等的九种比喻法相同。三种自性是什么呢？这个界的自性三种是法身、如是性和种性，如是三种。
English
To say this is unreasonable, because then the ninth to-be-abandoned of this (path) would have no antidote. Because the vajra-like samadhi is not an antidote, and because there is no other antidote besides it. Moreover, that vajra-like samadhi would not be a characteristic learning path, because it is not an antidote to what is to be abandoned. The pervasion is established by "the side of pure and clear antidote." Those who think that the vajra-like samadhi is only the wisdom of the extreme of existence are of low intelligence, because as the established conclusion says: "The eight obstacles of the peak of existence are exhausted, that is, entering the Arhat, the ninth unobstructed path, that is the vajra-like." Therefore, because they have not realized that all the great of the great path are vajra-like samadhi. Second, summarizing the general meaning, the nine stains of obscurations such as desire are similar to the metaphors of lotus and so on. If these are definitely the object to be obscured and the obscurer respectively, or are all obscured by all? If according to the former, what is the certainty that latent desire obscures the Dharmakaya but does not obscure others? If according to the latter, there is a certainty of the object to be obscured and the obscurer in the metaphor, but not in the meaning, so the metaphor and the meaning will become dissimilar. If it is said that all obscure all, there is no first fault, and it is also not that the metaphor and the meaning are dissimilar, because the metaphor is not taken from the aspect of being determined separately, but when it appears, joy and so on are established as metaphors for the obscurer, and unparalleled in the world and so on are established as metaphors for the object to be obscured. Just as a vase and sound, colored and colorless, although different, are used as metaphors because they are the same in being made and impermanent. Because the metaphor and the meaning, the nature of all, are the same nowhere. Second, the nature of what is to be obscured has three aspects: stating the object of meaning, combining these with metaphors, and the dharma common to metaphor and meaning. First, the realm encompassed by the three natures should be understood to be the same in dharma as the nine metaphors of Buddha and so on. What are the three natures? The three natures of this realm are Dharmakaya, Suchness, and lineage, thus there are three.
Chinese
第二，这三者应通过前三个例子、然后一个例子和最后五个例子来理解。第三个有三个方面：法身、如是和种姓的法性。第一方面有两个：法身的识别和它的法性。第一是：应知法身是证悟和教法两种。其中，第一是心之自性空性的法界，极其清净，从本初以来与无垢的力量等功德无别。又，由于这是如来们各自以自证智慧所证悟的，所以是证悟的法身。证悟法身的理由，同因是教法的法身，其中又分为两种，即显示甚深空性之理的菩萨藏，以及依世俗谛而以经和韵律所宣说的部类等十二部经所表达的广大内容，显示各种各样的道理。十二部经在《八千颂》的注释中说：经部、应颂、授记和偈颂，自说、因缘、譬喻和本事，本生、广解、希法和正教。如是宣说十二部。其中，以简要的方式单独宣说的是经部。以首尾偈颂宣说或显示不了义的是应颂。对声闻的过去和未来进行授记，或者显示了义的是授记。从第二到第六的偈颂结合起来宣说的是偈颂。凡是心满意足而说的是自说。与发生的事情相关的，包含戒律的宣说是因缘部。用比喻来说明的是譬喻。与前世的修行相关的是本事。与菩萨行持相关的是本生部。与菩萨藏相关的是广解。彻底分析和无与伦比的也是它。声闻和菩萨
English
Secondly, these three should be understood sequentially by the first three examples, then one example, and the last five examples. Thirdly, there are three aspects: Dharmakaya, Suchness, and the Dharma-nature of lineage. The first aspect has two: the recognition of Dharmakaya and its Dharma-nature. The first is: the Dharmakaya should be known as two types: realization and teaching. Among them, the first is the Dharmadhatu, which is empty in nature of mind, extremely pure, and inseparable from the qualities of power, etc., which are immaculate from the beginning. Moreover, since it is to be realized by the self-cognizant wisdom of each of the Tathagatas, it is the Dharmakaya of realization. The reason for realizing the Dharmakaya, the co-cause, is the Dharmakaya of teaching, which is divided into two types: the Bodhisattva Pitaka, which shows the profound nature of emptiness, and the vast content expressed by the twelve categories of scriptures, such as the sections spoken in sutras and verses, based on the conventional truth, which shows various kinds of reasons. The twelve categories of scriptures are mentioned in the commentary of the Eight Thousand Verses: Sutra, Verse, Prophecy, and Gatha, Self-utterance, Causation, Parable, and Jataka, Extensive explanation, Amazing Dharma, and Established Dharma. Thus, the twelve branches are spoken. Among them, the Sutra section is what is spoken alone in a concise manner. What is spoken with verses at the beginning and end, or what shows the provisional meaning, is the Verse. Predicting the past and future of the Shravakas, or showing the definitive meaning, is the Prophecy. What is spoken by combining the verses from the second to the sixth root is the Gatha. Whatever is spoken with satisfaction is the Self-utterance. What is related to what happened, including the precepts, is the section of Causation. What is explained with examples is the Parable. What is related to previous practices is the Jataka. What is related to the conduct of Bodhisattvas is the section of Birth Stories. What is related to the Bodhisattva Pitaka is the Extensive Explanation. Thorough analysis and incomparability are also it. Shravakas and Bodhisattvas