English
He dwells there. The Tathagata, blazing with a thousand names, is seen by those with immaculate divine eyes, like extracting (a lotus) from the lotus petals. Likewise, the Sugata, even in places like the Avici hell, sees his own nature with the Buddha's eye, and the compassionate one, abiding without obstruction or limit, releases beings from obscurations. (This is said.) Second, the example of the realm residing in the sheath of the characteristic of latent anger: Just as honey surrounded by a swarm of creatures, a wise person seeking its meaning, having seen it, uses skillful means to completely separate the swarm of creatures. Likewise, the great sage, with the all-knowing eye, sees this lineage realm, which is like honey, and its obscuration, which is like bees, he completely abandons forever. (This is said.) Third, the example of the essence residing in the sheath of the characteristic of latent ignorance: Just as the essence of grain with husks is not used by people, but those who seek food and other purposes, they extract it from the husk. Likewise, as long as the Victor is mixed with the defilements of sentient beings, as long as he is not liberated from the mixture of defilements, the Victor will not rule in the three realms. (This is said.) Fourth, the example of the essence residing in the sheath of manifest afflictions, which are the characteristics of intense attachment, hatred, and delusion arising from all sides: Just as when a person wanders extensively, gold falls into a filthy and decaying place, and that gold, which has an indestructible nature, remains there for many hundreds of years. A deity with a pure divine eye sees it there and says to the person: "This gold that is here, this supreme jewel, should be refined and used to accomplish the work of jewels." Likewise, the Thubpa (Buddha) sees the qualities of sentient beings who are sunk in afflictions that are like impurity, and in order to purify that mud of afflictions, he showers the rain of the true Dharma upon beings. (This is said.) The example of the realm residing in the sheath of the ignorance habitual tendencies of the Arhats of the Hearers and Solitary Realizers: Just as in the house of a poor person, under the ground, there is an inexhaustible treasure, but that person does not know it, and the treasure also
Chinese
正如我不说“我在这里”一样， 同样，心中的珍宝， 无垢的基和不可消除的法性， 因为不了解，所以贫困的痛苦， 众生不断地经历着。 关于在见道所断的覆盖物中存在精华的例子，第一个是： 就像芒果等水果中， 存在的种子、幼苗和不坏的法， 依靠耕地、水等，树木 逐渐成就为国王的物品一样。 众生的无明果实等的 外皮覆盖物中，包含的法界善根， 同样，依靠那个善根， 逐渐转变为能仁国王的物品。 第二个例子是： 就像珍宝所造的胜者之身， 被破布和恶臭所覆盖， 路神看到后，为了解脱， 对路神说那个道理一样。 同样，无始以来的各种 烦恼所覆盖的如来之体， 即使是对畜生也观察到，并同样地， 为了使之解脱，而示现方便。 关于在修道所断的垢染覆盖物中存在法界善根的例子，也有两个，第一个是： 就像丑陋贫穷的妇女， 住在无依无靠的地方， 却以胎儿怀着国王的荣耀， 自己腹中所有，自己却不知道一样。 轮回中的生，就像无依无靠的家一样， 不净的众生，就像怀胎的妇女一样， 对于她来说，因为有什么而有依靠呢？ 无垢的界，就像在她胎中一样。 第二个例子是： 就像内部熔化的黄金形状增长， 具有寂静外道自性的人， 看到并了解内部的黄金， 为了提炼，而消除外部的遮蔽一样。 自性光明和垢染等， 突然显现出来， 如珍宝源泉般的众生， 从遮蔽中净化，成就殊胜菩提。 关于这些基础的九种垢染，也是出自那里： 贪嗔痴和猛烈生起习气， 见修道所断，以及不净净地所依的， 九种垢染，以莲花覆盖等例子说明， 近分的烦恼覆盖物分开
English
Just as I don't say "I am here," Similarly, the treasure contained within the mind, The stainless ground and the inalienable Dharma-nature, Because of not understanding, the suffering of poverty, Is constantly experienced by beings in various ways. Regarding the example of the essence residing within the covering of what is abandoned by seeing, the first is: Just as in fruits like mangoes, The seed, sprout, and imperishable Dharma that exist, Through the combination of tilled earth, water, etc., the tree Gradually becomes the possession of a king. Likewise, the Dharma-realm virtue contained within the skin-covering of beings' ignorance-fruits, etc., Similarly, relying on that virtue, It gradually transforms into the possession of the King of Sages. The second example is: Just as the form of the Victorious One made of jewels, Covered by tattered clothes and foul odors, A deity dwelling on the path, seeing it, speaks of that meaning to the one on the path for the sake of liberation. Similarly, the Sugata-essence covered by beginningless various Affections, even seeing it in animals, Likewise, shows the means for the sake of liberation. Regarding the example of the Dharma-realm virtue residing within the covering of defilements to be abandoned by meditation, there are also two, the first being: Just as an ugly, destitute woman, Resides in a helpless dwelling, Yet carries the glory of a king in her womb, Not knowing the lord within her own belly. Birth in existence is like a helpless home, Impure beings are like pregnant women, For whom is there reliance because of what? The stainless realm is like being in her womb. The second example is: Just as the shape of molten gold inside expands, Those who see and know that the nature of the peaceful outsiders, Eliminate the outer obscurations to purify the inner gold. Likewise, having clearly seen that the nature of clear light and defilements are adventitious, Supreme enlightenment purifies beings like a source of jewels from obscurations. The nine stains of those bases are also from that: Attachment, hatred, delusion, and intensely arising habitual tendencies, The stains of what is abandoned by the paths of seeing and meditation, and what depends on impure and pure grounds, The nine kinds of stains are shown by examples such as the lotus covering, Separating the coverings of afflictions close at hand.
Chinese
超越边际。如此说。这些的地面也是，以这些垢染，孩童们和，阿罗汉，有学者和有智慧者们，次第以四和一和，二和二是不清净。如此说。垢染清净，那些的譬喻意义结合也是，在那里面说，如莲花从泥中生出，在前面成为心喜悦，从后面喜悦成为没有，贪欲喜悦是那样。如众生蜜蜂，非常扰乱如矛刺，那样嗔恨生起时，在心里产生痛苦。如稻米等的精华，外面谷壳遮蔽一样，那样精华的意义见到，无明蛋壳的里面遮蔽。如不净不和合，那样和贪欲一起的那些，是依赖欲望的因，从一切生起是不净相似。如财富被遮蔽，不认识宝藏不能得到一样，那样生起有自性，无明习气被土地遮蔽。如芽等次第生起，种子剥开外壳一样，那样彼性见到，见断那些是转变。从与圣道相连，摧毁坏聚见的人们的，修断，智慧断除那些，显示和破布一样。依靠七地垢染是，和子宫垢染那些相似，如离子宫般的无分别的，智慧成熟四样。三地随顺垢染那些，要知道如泥土衣服，大自在如金刚般的，以禅定摧毁。那样贪欲等九垢染，和莲花等那些相似。如此说。另外，在圣大般涅槃经的法类中也说，世尊对光护说，种姓之子，例如，国王有一个力士，额头上有金刚宝珠，和其他力士较量力气时，碰到对方力士的头，额头的宝珠陷入肉中，也不知道宝珠去哪里了。因为受伤的缘故，叫来医生治疗，医生非常擅长，宝珠进入肉里成为病
English
Transcending the limits. Thus it is said. The grounds for these are also: with these stains, children, Arhats, learners, and the wise, successively by four and one, two and two are impure. Thus it is said. The examples and meanings of those pure stains are also combined, as it says in that very text: Just as a lotus grows from mud, it brings joy when it is in front, but there is no joy from behind; desire and joy are the same. Just as a bee is extremely agitated and stings like a spear, so when hatred arises, it causes suffering in the heart. Just as the essence of rice and other grains is covered by an outer husk, so the sight of the essence is obscured by the shell of ignorance. Just as impurity is incompatible, so those with attachment are the cause of relying on desire, and arising from all sides is like impurity. Just as wealth is obscured, and one cannot obtain an unknown treasure, so the inherent nature of birth is obscured by the soil of ignorance. Just as sprouts and other things grow gradually, breaking the seed's husk, so by seeing that very nature, those to be abandoned by seeing are transformed. From being connected with the noble path, those who have destroyed the core of the aggregates, the objects to be abandoned by meditation, and the objects to be abandoned by wisdom, are shown to be like rags. The stains that depend on the seven grounds are similar to the stains of the womb. Like the fruition of non-conceptual wisdom that is free from the womb. The stains that follow the three grounds should be known like mud on clothes, and they are to be destroyed by the great, vajra-like samadhi. Thus, the nine stains such as attachment are similar to lotuses and the like. Thus it is said. Furthermore, in the category of teachings of the Great Nirvana Sutra, the Bhagavan said to Light Protector: Son of good family, for example, a king has a giant with a vajra jewel on his forehead. When competing in strength with another giant, he touches the head of the other giant, and the jewel on his forehead sinks into the flesh, but he does not know where the jewel has gone. Because of the injury, he calls a doctor to heal him, and the doctor is very skilled, the jewel has entered the flesh and become a disease.
Chinese
不治疗已经发生的，这样说：‘喂，大力士，你的额头上的宝珠在哪里？’巨人怒视着医生说：‘我的额头上的宝珠哪里也没有去。如果没有它，这难道是幻觉吗？’他这样想着，非常悲伤。然后，医生为了让巨人高兴，说：‘不要这样悲伤。当你用力时，宝珠会沉入肉中，只有影像显现在外面。当你用力时，会产生嗔恨，由于宝珠的力量，即使沉入肉中也没有察觉。’虽然这样说，他还是不相信，说：‘医生，你不要说谎。如果沉入肉中，那么脓和血是非常肮脏的，影像不应该显现出来。’然后，医生让他像照镜子一样，宝珠在镜子里也变得清晰了。巨人看到变成这样，生起了稀有奇妙的想法。种姓之子，一切众生也都是这样，因为没有侍奉恭敬善知识，即使有佛性也无法见到。被贪欲、嗔恨和愚痴所蒙蔽和压制，在许多不同的轮回中流转，变得痛苦。’从‘种姓之子，一切众生的身体里也有十力、三十二相和八十随好’之间，以多种方式宣说了。嘿 Vajra 中说：身体里住着大智慧，完全舍弃一切分别，遍布一切事物，身体存在但不是从身体产生的。’又如《宝网经》中说：‘我和无边众生，本来就是佛，由于分别的控制而流转轮回，因此发起无上菩提心。’又如《大圆满阿底瑜伽》中说：‘如果认识到心就是佛，就不要在其他地方寻找佛，要生起这样的强烈认识。’又如《心之金刚赞》中说：‘如同大地中央的水，无垢地存在着，烦恼之中，智慧也同样，无垢地存在着。’又如《秘密藏续》中说：‘从四时十方一切处，圆满的’
English
One does not treat what has happened, saying: 'Hey, mighty one, where is the jewel on your forehead?' The giant glared at the doctor and said: 'My forehead jewel has not gone anywhere. If it is not there, is this an illusion?' Thinking this, he was very sad. Then, the doctor, to cheer up the giant, said: 'Do not be so sad. When you exert strength, the jewel sinks into the flesh, and only the image appears outside. When you exert strength, anger arises, and due to the power of the jewel, you do not notice even when it sinks into the flesh.' Although he said this, he did not believe it, saying: 'Doctor, do not lie. If it sinks into the flesh, then the pus and blood are very dirty, and the image should not appear.' Then, the doctor made him look into a mirror, and the jewel became clear in the mirror. The giant, seeing it become like this, developed a sense of wonder and amazement. Son of the lineage, all sentient beings are also like this, because they have not served and revered the virtuous friend, even though they have the nature of the Buddha, they cannot see it. Obscured and suppressed by desire, hatred, and ignorance, they wander in many different transmigrations and become miserable.' From 'Son of the lineage, within the bodies of all sentient beings, there are also the ten powers, the thirty-two marks, and the eighty minor marks' in various ways. In the Hevajra it says: 'Great wisdom dwells in the body, completely abandoning all discriminations, pervading all things, the body exists but is not born from the body.' And in the Jeweled Net Sutra it says: 'I and limitless sentient beings, are originally Buddhas, but due to the control of discrimination, we wander in samsara, therefore, generate the supreme mind of enlightenment.' And in the Adaka Yeshe it says: 'If you realize that the mind is the Buddha, do not seek the Buddha elsewhere, cultivate this strong understanding.' And in the Vajra Praise of the Mind it says: 'Just as the water in the center of the earth, exists without impurity, likewise, within the afflictions, wisdom also, exists without impurity.' And in the Guhyagarbha Tantra it says: 'From all four times and ten directions, the complete'