Chinese
是这样的。如同有智慧的人为了利益，见到那些众生，用方法使他们完全脱离痛苦一样。伟大的仙人，全知之眼，看到了像蜂蜜一样的种姓界，以及像蜜蜂一样的遮蔽它的东西，彻底地断除它们。就这样。第三个比喻，如同谷壳中的果实：如同谷壳包裹的果实，人们无法享用它的精华。那些为了食物等利益而努力的人，会从谷壳中取出它。同样，众生的烦恼，与污垢混合，只要与烦恼的污垢混合而没有解脱，那么成就者就不会聚集在三界。就这样。第四个比喻，如同泥泞中的黄金：如同极度珍贵的黄金，掉入腐烂的泥土中。无畏的法性，就在那里，即使在那里停留数百年。拥有天眼的天人，看到那里有黄金，对人们说：‘这有珍贵的黄金，应该清洗提炼，用珍宝来成就。’同样，能仁（佛陀）看到像不净物一样的烦恼，以及沉溺于泥泞中的众生的功德，为了清除那些烦恼的泥泞，为众生降下正法的雨。就这样。第五个比喻，如同地下的宝藏：如同贫穷的人家中，地下有取之不尽的宝藏，但那人不知道，宝藏也不会对他说：‘我在这里。’同样，蕴藏在心中的珍宝，无垢的自性，以及不可磨灭的法性，因为不了解，所以众生不断地体验着贫困的痛苦。就这样。第六个比喻，如同果皮中的树苗：如同阿摩罗等水果中，存在的种子、树苗，是不可摧毁的法。依靠耕地、水等，逐渐成就树木之王的实体。同样，众生的无明等果实的皮壳中，蕴藏的法界善根，也同样依靠善缘，逐渐转变为能胜者的胜利者的实体。就这样。
English
It is like this. Just as a wise person, for the sake of benefit, sees those beings and uses methods to completely separate them from suffering. The great sage, with his all-knowing eye, sees the lineage realm, which is like honey, and the obscurations that are like bees, and completely abandons them. Thus it is. The third analogy is like a fruit inside a husk: Just as the essence of a fruit covered by a husk cannot be enjoyed by people. Those who strive for food and other benefits will extract it from the husk. Similarly, as long as the afflictions of sentient beings are mixed with defilement, and they are not liberated from the mixture of afflictions and defilement, the Victorious One will not gather in the three realms. Thus it is. The fourth analogy is like gold in mud: Just as extremely precious gold falls into rotten mud. The fearless Dharma nature is there, and even if it remains there for hundreds of years. The gods with divine eyes see that there is gold there and say to the people, 'There is precious gold here, it should be washed and refined, and accomplished with jewels.' Similarly, the Thubpa (Buddha) sees the afflictions that are like impurity, and the qualities of sentient beings who are immersed in the mud of afflictions, and in order to remove those afflictive muds, he rains down the rain of the true Dharma upon beings. Thus it is. The fifth analogy is like a treasure under the ground: Just as in the house of a poor person, there is an inexhaustible treasure under the ground, but that person does not know it, and the treasure does not say to him, 'I am here.' Similarly, the precious treasure hidden within the mind, the stainless self-nature, and the indestructible Dharma nature, because they are not understood, beings constantly experience the suffering of poverty. Thus it is. The sixth analogy is like a sprout of a tree in a pod: Just as in fruits such as amra, there are seeds and sprouts, which are indestructible Dharmas. Relying on tilled land, water, etc., the substance of the king of trees is gradually accomplished. Similarly, the element of Dharma and virtue contained within the skin pods of the fruits of ignorance, etc., of sentient beings, also gradually transforms into the substance of the Victorious One, relying on this and that virtuous condition. Thus it is.
Chinese
第七个比喻，如破烂衣服中的宝珠之像：犹如珍宝所造的胜者之像，被破烂恶臭的衣服所覆盖，为了让路过的天人见到而解脱，如同对路人讲述此事一样。同样，无始以来以各种各样的烦恼所覆盖的如来之体，即使是对畜生也观照，并同样为了使其解脱而示现方便。如是说。第八个比喻，如恶妇腹中有人主居住：犹如有些丑陋贫穷的妇女，住在无依无靠的地方，腹中怀着国王的威严，却不知道自己腹中有人主一样。轮回中的生，如无依无靠的家，如怀有不净有情的妇女，其中有什么可以作为依靠呢？无垢之界就如在她腹中一样。如是说。第九个比喻，如泥土中的金像：犹如内部熔化的金像增长广大，外部却是寂静的泥土之性。见到并了解此事的人，为了提炼内部的金子，而去除外部的遮蔽一样。自性光明无垢之体，也突然显现出来，如珍宝之源般的众生，从遮蔽中清净，证得殊胜菩提。如是说。如是，以遮蔽心髓的九种自性，说了九个比喻。总的来说，是从有情界的角度来解释的。特别是指未入道的有情相续中存在的，仅仅是轮回之因的福德和非福德之业，贪欲和嗔恨和愚痴，以及这三者平等混合的猛烈生起的四种相，分别用莲花、蜜蜂、糠秕和污泥来表示。声闻缘觉二者的阿罗汉相续中存在的无明习气遮蔽心髓的自性，用地下贫者的宝藏这一个比喻来表示。有学凡夫相续中存在的大乘见道所断之垢，以及圣者相续中的修道所断之垢这二者，分别用外皮和衣服
English
The seventh analogy, like the image of a jewel inside tattered clothes: Just as the image of a victor made of precious jewels is covered by tattered, foul-smelling clothes, so that gods passing by on the road might see it and liberate it, just as one would speak of this matter to a passerby. Similarly, the very essence of the Sugata, obscured by beginningless manifold afflictions, is also seen in beings such as animals, and likewise, methods are shown for the sake of liberation. Thus it is said. The eighth analogy, like a lord of men residing in the womb of a wicked woman: Just as some ugly, destitute women reside in a place of destitution, holding the splendor of a king in their womb, yet they do not know that a lord of men is in their belly. Birth in samsara is like a destitute home, like a woman with an impure sentient being in her womb. What is there in her that can be relied upon? The stainless realm is like being in her womb. Thus it is said. The ninth analogy, like a golden image in mud: Just as a molten golden image inside grows vast, while the outside is of the nature of peaceful earth. Those who see and understand this, in order to refine the gold inside, remove the outer obscuration. Likewise, the self-luminous, stainless ones also suddenly appear, and beings like a source of jewels are purified from obscurations, attaining supreme enlightenment. Thus it is said. Thus, these nine analogies are spoken of because of the nine natures that obscure the essence. In general, they are explained as examples that exist in the realm of sentient beings. In particular, the stains that exist in the continuum of sentient beings who have not entered the path, which are solely the cause of samsara, such as meritorious and non-meritorious actions, desire, hatred, and delusion, and the four characteristics of the violent arising of the mixture of these three equally, are indicated by the lotus, the bee, the husk, and the mire, respectively. The nature of ignorance, which obscures the essence in the continuum of the Arhats of the Hearers and Solitary Buddhas, is indicated by the single analogy of the treasure of a poor man underground. The stains of what is abandoned by seeing on the Great Vehicle, which exist in the continuum of ordinary beings who are still learning, and the stains of what is abandoned by meditation in the continuum of the noble ones, are the outer skin and the clothes.
Tibetan
རུལ་གཉིས་ཀྱིས་བསྟན་ཏོ། །སར་གནས་ཀྱི་ས་བཅུའི་དྲི་མའང་མ་དག་པ་བདུན་མན་ཆད་ལ་བརྟེན་པའི་དྲི་མ་དང་། དག་པ་ས་གསུམ་ལ་བརྟེན་པའི་དྲི་མ་ནི། མངལ་དང་། འདམ་གྱི་གསེར་གྱི་དཔེ་གཉིས་ཀྱིས་བསྟན་ཏོ། །དེ་སྐད་དུ། ཆགས་སྡང་རྨོངས་དེས་ཀུན་ནས་ལྡང་དྲག་བག་ཆགས་དང་། །མཐོང་སྒོམ་ལས་སྤང་མ་དག་དག་པའི་སར་བརྟེན་པའི། །དྲི་མ་རྣམ་དགུ་པདྨའི་སྦུབས་སོགས་དཔེས་བསྟན་ཏོ། །ཉེ་བའི་ཉོན་མོངས་སྦུབས་དབྱེ་བྱེ་བ་མཐའ་ལས་འདས། །ཆགས་སོགས་ཉོན་མོངས་དགུ་པོ་འདི། །མདོར་བསྡུས་ནས་ནི་གོ་རིམས་བཞིན། །པདྨའི་སྦུབས་ལ་སོགས་པ་ཡི། །དཔེ་དགུ་དག་གིས་ཡང་དག་བསྟན། །དྲི་འདི་དག་གིས་བྱིས་རྣམས་དང་། །དགྲ་བཅོམ་སློབ་དང་སློབ་ལྡན་རྣམས། །རིམ་བཞིན་བཞི་དང་གཅིག་ དང་ནི། །གཉིས་དང་གཉིས་ཀྱིས་མ་དག་ཉིད། །ཅེས་སོ། །གཉིས་པ་ཆོས་མཚུངས་སྦྱར་བ་ནི་དཔེ་དགུ་པོས་སྐྱོན་བསྟན་པས་དོན་དྲི་མ་དགུའི་སྦུབས་སྤང་བྱར་ཤེས་པར་བྱེད་པ་ནི། ཇི་ལྟར་པདྨ་འདམ་སྐྱེས་དེ། །མདུན་དུ་གྱུར་ན་ཡིད་དགའ་དང་། །ཕྱིས་ནས་དགའ་བ་མེད་གྱུར་པ། །འདོད་ཆགས་དགའ་བ་དེ་བཞིན་ནོ། །ཇི་ལྟར་སྲོག་ཆགས་སྦྲང་མ་ནི། །ཤིན་ཏུ་འཁྲུགས་ཏེ་མདུང་བརྡེགས་ལྟར། །དེ་བཞིན་ཞེ་སྡང་སྐྱེ་བ་ཡང་། །སྙིང་ལ་སྡུག་བསྔལ་སྐྱེད་པར་བྱེད། །ཇི་ལྟར་འབྲས་སོགས་སྙིང་པོ་ནི། །ཕྱི་རོལ་སྦུན་པས་བསྒྲིབས་པ་ལྟར། །དེ་བཞིན་སྙིང་པོའི་དོན་མཐོང་བ། །མ་རིག་སྒོ་ལྔའི་སྦུབས་ཀྱིས་བསྒྲིབས། །ཇི་ལྟར་མི་གཙང་མི་མཐུན་པ། །དེ་བཞིན་ཆགས་དང་བཅས་རྣམས་ཀྱིས། །འདོད་ལ་བརྟེན་པའི་རྒྱུ་ཡིན་ཕྱིར། །ཀུན་ནས་ལྡང་བ་མི་གཙང་འདྲ། །ཇི་ལྟར་ནོར་བུའི་སྒྲིབ་པ་ནི། །མི་ཤེས་གཏེར་མི་མཐོང་བ་ལྟར། །དེ་བཞིན་སྐྱེ་ལ་རང་བྱུང་ཉིད། །མ་རིག་བག་ཆགས་ས་ཡིས་བསྒྲིབས། །ཇི་ལྟར་མྱུག་སོགས་རིམ་སྐྱེས་པས། །ས་བོན་ཤུན་པ་གཅོད་པ་ལྟར། །དེ་བཞིན་དེ་ཉིད་མཐོང་བ་ཡིས། །མཐོང་སྤངས་རྣམས་ནི་ལྡོག་པར་འགྱུར། །འཕགས་པའི་ལམ་དང་འབྲེལ་པ་ལས། །འཇིག་ཚོགས་སྙིང་པོ་བཅོམ་རྣམས་ཀྱིས། །སྒོམ་སྤངས་ཡེ་ཤེས་སྤང་བྱ་རྣམས། །གོས་རུལ་དག་དང་མཚུངས་པར་བསྟན། །ས་བདུན་ལ་བརྟེན་དྲི་མ་ནི། །མངལ་སྦུབས་དྲི་མ་དག་དང་མཚུངས། །མངལ་སྦུབས་བྲལ་འདྲ་མི་རྟོག་པའི། ། ཡེ་ཤེས་རྣམ་པར་སྨིན་པ་བཞིན། །ས་གསུམ་རྗེས་འབྲེལ་དྲི་མ་རྣམས། །ས་འདམ་གོས་བཞིན་ཤེས་བྱ་སྟེ། །བདག་ཉིད་ཆེན་པོ་རྡོ་རྗེ་ལྟའི། །ཏིང་ངེ་འཛིན་གྱིས་གཞོམ་བྱ་ཡིན། །ཞེས་སོ།
Chinese
用两种腐烂来表示。处于地的十地之垢，也用不净的七地以下所依之垢，以及清净的三地所依之垢，用胎和泥中金子的两种比喻来表示。如是说：贪嗔痴等令一切生起强烈的习气，以及见修所断，依于不净清净之地的垢，九种垢用莲花的花蕊等比喻来表示。近分的烦恼花蕊之差别，超过了无数的边际。贪等九种烦恼，简略归纳后按照次第，用莲花的花蕊等九种比喻如实地表示。这些垢对凡夫和阿罗汉、有学和有学具足者，依次用四和一，以及二和二的不净来表示。如是说。第二，比对相似的法，用九种比喻显示过患，从而得知九垢的花蕊是应断除的。如莲花从泥中生起，在面前时令人欢喜，之后就不欢喜了，贪爱的欢喜也是如此。如众生蜜蜂，非常扰乱像矛刺一样，同样嗔恨生起时，也令内心生起痛苦。如稻米等的精华，被外面的糠秕遮蔽一样，同样证悟精华之义，被无明的五种花蕊遮蔽。如不净不和合，同样具有贪欲者，因为是依于欲望的因，所以一切生起像不净一样。如珍宝的遮蔽，不知道看不到宝藏一样，同样生来就自然具有的，无明习气被土遮蔽。如苗等次第生长，像种子剥开外壳一样，同样证悟真如后，见断者就会逆转。从与圣道相连，断除了坏聚之蕴者，修断的应断之智，与腐烂的衣服相同。七地所依之垢，与胎花蕊垢相同。如同脱离胎花蕊一样，如同无分别的智慧成熟。三地相连的垢，像泥土和衣服一样，要知道，要用如金刚般的大自在定来摧毁。如是说。
English
It is shown by two kinds of decay. The stains of the ten grounds of the earth are also the stains based on the impure seven grounds below, and the stains based on the pure three grounds are shown by the two examples of the womb and the gold in the mud. Thus it is said: Attachment, hatred, and delusion cause all to arise with strong habitual patterns, and the stains based on the impure and pure grounds to be abandoned from seeing and meditating, the nine kinds of stains are shown by examples such as the lotus flower's stamen. The differences in the proximity of afflictions, the stamen, are beyond countless limits. These nine afflictions such as attachment, etc., are briefly summarized and then, in order, are truly shown by the nine examples of the lotus flower's stamen, etc. These stains, for children and arhats, learners and those endowed with learning, respectively, are shown by four and one, and two and two impurities. Thus it is said. Secondly, comparing similar dharmas, the nine metaphors show faults, so it is known that the nine stains' stamen should be abandoned. Just as a lotus flower grows from mud, it is pleasing when it is in front, and later there is no pleasure, the joy of attachment is the same. Just as a living being, a bee, is very disturbed like being stabbed with a spear, similarly, when hatred arises, it also causes suffering in the heart. Just as the essence of rice, etc., is obscured by the outer husk, similarly, seeing the meaning of the essence is obscured by the five stamens of ignorance. Just as impurity is incompatible, similarly, those with attachment, because it is the cause based on desire, all arising is like impurity. Just as the obscuration of a jewel, not knowing and not seeing the treasure, similarly, the naturally occurring habitual patterns of ignorance are obscured by earth. Just as sprouts, etc., grow gradually, like seeds breaking the shell, similarly, after seeing that very nature, those who are to be abandoned by seeing will be reversed. From being connected with the noble path, those who have destroyed the heap of aggregates, the wisdom to be abandoned by meditation, is shown to be the same as rotten clothes. The stains based on the seven grounds are the same as the stains of the womb and stamen. Like being separated from the womb and stamen, like the ripening of non-conceptual wisdom. The stains connected to the three grounds should be known like earth, mud, and clothes, and should be destroyed by the great self-nature, the diamond-like samadhi. Thus it is said.