English
English version Within the Body From beginningless time, it is fully possessed, a self-nature of stainless essence. Furthermore, to briefly explain this Tathagatagarbha (Tathagata's Womb, Buddha-nature). The Sutra (Sutra, Buddhist scripture) clarifies that the realm of all sentient beings, from beginningless time, has a mind defiled by adventitious dust and afflictions, yet the pure and wondrous Dharmakaya (Dharma body, the body of the ultimate reality) Tathagatagarbha is inseparable from it. Therefore, the scripture says: 'Relying on one's own false and defiled mind, sentient beings are defiled; relying on one's own pure mind, sentient beings are purified.' What is the defilement of one's own mind? Relying on the defilement of one's own mind, there are nine metaphors, like withered flowers, etc., which should be understood. The verse says: 'Greed, hatred, and delusion continue, and the fetters accumulate through熏习 (xunxi, perfuming or influencing), The impurity of the Path of Seeing and the Path of Cultivation, and the defilement even in pure lands, The various metaphors like withered flowers, explain the nine relative situations, Boundless afflictions entangle, hence the different aspects are described.' What meaning does this verse convey? Briefly speaking, there are nine kinds of afflictions, within the realm of the self-nature pure Dharmakaya (Dharma body, the body of the ultimate reality) of the Tathagata (Thus Come One, Buddha), like the nine metaphors of withered flowers, etc. The same applies to the various adventitious afflictions of the Buddhas, etc. For the Suchness (Tathata, suchness, thusness) Buddha-nature, it is always in the state of adventitious dust. What are these nine kinds of afflictions? First, the affliction of greed; second, the affliction of hatred; third, the affliction of delusion; fourth, the affliction of intensified greed, hatred, and delusion; fifth, the afflictions included in the ground of ignorance; sixth, the afflictions severed by the Path of Seeing; seventh, the afflictions severed by the Path of Cultivation; eighth, the afflictions included in impure lands; ninth, the afflictions included in pure lands. These nine kinds of afflictions, etc., should be understood as being demonstrated by those nine metaphors. What meaning does this convey? The afflictions included in the bodies of sentient beings in the world, such as greed, etc., can serve as the object of the immovable ground karma, achieving **no** retribution. Transcendental wisdom can sever them, and they are called the afflictions of greed, hatred, and delusion. The verse says 'Greed, hatred, and delusion continue' is what it means. Furthermore, the afflictions included in the bodies of sentient beings with intensified greed, hatred, and delusion can serve as the cause of meritorious and sinful actions, but can only achieve the retribution of the desire realm, and only the contemplation of impurity can sever them, and they are called the fetters of intensified greed, hatred, and delusion, etc. The verse says 'and the fetters' is what it means. Furthermore, the afflictions included in the bodies of Arhats (one who has obtained Nirvana) can serve as the cause of various undefiled actions, and can generate no --------------------------------------------------------------------------------
Chinese
垢意生身果报。唯如来菩提智能断。名为无明住地所摄烦恼。偈言熏集故。又有二种学人。何等为二。一者凡夫。二者圣人。凡夫身中所摄烦恼。初出世间心见出世间法智能断。名为见道所断烦恼。偈言见道故。圣人身中所摄烦恼。如先见出世间法修道智能断。名为修道所断烦恼。偈言修道故。又不究竟菩萨。谓从初地乃至七地所摄烦恼。七住地中所对治法。八地已上三住地中。修道智能断。名为不净地所摄烦恼。偈言不净故。又毕竟究竟菩萨身中所摄烦恼。八地已上三地修道智所对治法。金刚三昧智能断。名为净地所摄烦恼。偈言及净地有垢故。是名略说九种烦恼次第。萎华等九种譬喻。我已广说应知。又复即此九种烦恼。依八万四千众生行故。有八万四千烦恼差别。如如来智无量无边故。有如是无量无边烦恼缠如来藏故。言无量烦恼藏所缠如来藏。是故偈言。 愚痴及罗汉 诸学及大智 次第四种垢 及一二复二 如是次第说 四凡一圣人 二学二大智 名为不净地 此偈明何义。此九种譬喻。于无漏界中如是次第四种譬喻。及第五譬喻。后时二二烦恼诸垢依。烦恼垢染故。言不清净。又复云何知此九种贪等烦恼。于萎华等九种譬喻相似相对。又云何知如来藏于诸佛等九种譬喻相似相对 现代汉语译本：由业力产生的身体所带来的果报，只有如来的菩提智慧才能断除，这被称为无明住地（Avidyā-sthiti，无明的驻留之地）所包含的烦恼。偈语中说‘熏集故’。又有两种修行之人，哪两种呢？一是凡夫，二是圣人。凡夫身中所包含的烦恼，最初以出世间之心见到出世间法的智慧才能断除，这被称为见道（Darśana-mārga，见道）所断的烦恼。偈语中说‘见道故’。圣人身中所包含的烦恼，如同先前见到出世间法后，以修道（Bhāvanā-mārga，修道）的智慧才能断除，这被称为修道所断的烦恼。偈语中说‘修道故’。 不究竟的菩萨，指的是从初地（Prathama-bhūmi，欢喜地）乃至七地（Saptama-bhūmi，远行地）所包含的烦恼，在七住地（Saptama-avasthā，第七住位）中所对治的法，八地（Aṣṭamī-bhūmi，不动地）以上的三住地（Trīṇi-avasthāna，三种住位）中，以修道的智慧才能断除，这被称为不净地（Aśuddha-bhūmi，不清净的境界）所包含的烦恼。偈语中说‘不净故’。而毕竟究竟的菩萨身中所包含的烦恼，八地以上的三地中，以修道智所对治的法，用金刚三昧（Vajra-samādhi，金刚喻定）的智慧才能断除，这被称为净地（Śuddha-bhūmi，清净的境界）所包含的烦恼。偈语中说‘及净地有垢故’。以上是简略地说明九种烦恼的次第，以及萎华等九种譬喻。我已经详细地说明了，应该了解。 再者，这九种烦恼，由于依于八万四千众生的行为，所以有八万四千种烦恼的差别。如同如来的智慧无量无边，所以有如此无量无边的烦恼缠绕着如来藏（Tathāgatagarbha，如来藏）。所以说无量烦恼藏所缠绕的如来藏。因此偈语说： ‘愚痴及罗汉，诸学及大智，次第四种垢，及一二复二，如是次第说，四凡一圣人，二学二大智，名为不净地。’ 这首偈语说明了什么意义呢？这九种譬喻，在无漏界（Anāsrava-dhātu，无烦恼的境界）中，是这样依次有四种譬喻，以及第五种譬喻，之后是二二烦恼的各种垢染所依附。因为烦恼垢染的缘故，所以说不清净。又如何得知这九种贪等烦恼，与萎华等九种譬喻相似相对呢？又如何得知如来藏与诸佛等九种譬喻相似相对呢？
English
English version: The karmic retribution arising from the body is only severed by the Bodhi wisdom of the Tathāgata (如来，One who has thus come), which is called the afflictions encompassed by the Avidyā-sthiti (无明住地, the ground of ignorance). The verse says, 'Because of accumulated熏集故.' There are also two kinds of learners. What are the two? One is ordinary beings (凡夫), and the other is sages (圣人). The afflictions encompassed in the body of ordinary beings are severed by the wisdom of seeing the transcendental Dharma (出世间法) with the mind of initial transcendence (出世间心), which is called the afflictions severed by the Darśana-mārga (见道, the path of seeing). The verse says, 'Because of seeing the path见道故.' The afflictions encompassed in the body of sages are severed by the wisdom of cultivating the path (修道) after initially seeing the transcendental Dharma, which is called the afflictions severed by the Bhāvanā-mārga (修道, the path of cultivation). The verse says, 'Because of cultivating the path修道故.' The non-ultimate Bodhisattvas (菩萨) refer to the afflictions encompassed from the Prathama-bhūmi (初地, the first ground, Joyful) to the Saptama-bhūmi (七地, the seventh ground, Far-Going). The antidotal Dharmas in the Saptama-avasthā (七住地, the seventh stage of dwelling) are severed by the wisdom of cultivating the path in the three stages of dwelling (三住地) above the Aṣṭamī-bhūmi (八地, the eighth ground, Immovable), which is called the afflictions encompassed by the Aśuddha-bhūmi (不净地, impure ground). The verse says, 'Because of impurity不净故.' Furthermore, the afflictions encompassed in the body of the ultimately perfect Bodhisattvas are the Dharmas counteracted by the wisdom of cultivating the path in the three grounds above the eighth ground, which are severed by the wisdom of the Vajra-samādhi (金刚三昧, diamond samadhi). This is called the afflictions encompassed by the Śuddha-bhūmi (净地, pure ground). The verse says, 'And because the pure ground has defilements及净地有垢故.' This is a brief explanation of the sequence of the nine kinds of afflictions, and the nine kinds of metaphors such as withered flowers. I have already explained it in detail, and it should be understood. Moreover, these nine kinds of afflictions, because they rely on the actions of eighty-four thousand sentient beings, have eighty-four thousand kinds of afflictions. Just as the wisdom of the Tathāgata is immeasurable and boundless, there are such immeasurable and boundless afflictions entangling the Tathāgatagarbha (如来藏, the womb of the Tathagata). Therefore, it is said that the Tathāgatagarbha is entangled by the treasury of immeasurable afflictions. Therefore, the verse says: 'Ignorance and Arhats (罗汉), those learning and great wisdom, the fourth kind of defilement in sequence, and one, two, and again two, thus the sequence is explained, four ordinary beings and one sage, two learners and two of great wisdom, are called the impure ground.' What is the meaning of this verse? These nine metaphors, in the Anāsrava-dhātu (无漏界, realm without outflows), are in this sequence: four kinds of metaphors, and the fifth metaphor, and then the various defilements of two and two afflictions rely on. Because of the defilement of afflictions, it is said to be impure. Furthermore, how do we know that these nine kinds of afflictions such as greed are similar and relative to the nine kinds of metaphors such as withered flowers? Furthermore, how do we know that the Tathāgatagarbha is similar and relative to the nine kinds of metaphors such as all Buddhas? -------------------------------------------------------------------------------- 。偈言。 依佛神力故 有彼众妙华 初荣时则爱 后萎变不爱 如华依荣悴 有爱有不爱 贪烦恼亦尔 初乐后不乐 群蜂为成蜜 瞋心啮诸花 瞋恚心起时 生种种苦恼 稻等内坚实 外为皮糩覆 如是痴心缠 不见内坚实 犹如臭秽粪 智观贪亦尔 起欲心诸相 结使如秽粪 譬如彼地中 种种珍宝藏 众生无天眼 是故不能见 如是自在智 为无明地覆 众生无智眼 是故不能见 如子离皮糩 次第生芽等 见道断烦恼 次第生诸地 以害身见等 摄取妙圣道 修道断烦恼 故说弊坏衣 七地中诸垢 犹如胎所缠 远离胎藏智 无分别淳熟 三地知诸垢 如泥模所泥 大智诸菩萨 金刚定智断 萎华至泥模 如是九种喻 示贪瞋痴等 九种烦恼垢 垢中如来藏 佛等相对法 如是九种义 以三种体摄
Chinese
此偈明何义。谓依法身自性清净心如来藏等三种实体。有诸佛等九种譬喻相似相对法应知。三种实体者偈言。 法身及真如 如来性实体 三种及一种 五种喻示现 此偈明何义。初三种喻示现如来法身应知。三种譬喻者。所谓诸佛美蜜坚固。示现法身。偈言法身故。一 现代汉语译本 偈语说： 依靠佛的神力，才会有那些美好的花朵。 刚开始盛开时人们喜爱它们，后来凋谢变化了就不再喜爱。 就像花朵依赖于盛开和凋谢，人们有喜爱也有不喜爱。 贪欲烦恼也是这样，开始时快乐，后来就不快乐了。 群蜂为了酿成蜂蜜，而嗔恨之心却啃噬着花朵。 嗔恚心生起的时候，会产生种种苦恼。 稻谷等内部坚实，外部被皮糠覆盖。 就像这样，痴心缠绕，使人看不见内部的坚实。 犹如臭秽的粪便，用智慧观察贪欲也是如此。 生起欲心的种种现象，结使就像臭秽的粪便。 譬如在那土地中，有种种珍宝埋藏。 众生没有天眼，所以不能看见。 就像这样，自在的智慧，被无明的土地覆盖。 众生没有智慧之眼，所以不能看见。 就像种子脱离皮糠，次第生长出嫩芽等。 见道断除烦恼，次第生出各种地（位）。 以损害身见等，摄取微妙的圣道。 修道断除烦恼，所以说破旧的衣服。 七地中的各种垢染，就像胎儿被胎藏所缠绕。 远离胎藏的智慧，没有分别，纯粹成熟。 三地了知各种垢染，就像用泥土塑造的模型。 具有大智慧的菩萨，用金刚定的智慧断除。 从凋谢的花朵到泥土模型，像这样九种比喻。 揭示贪、嗔、痴等，九种烦恼垢染。 垢染中的如来藏（Tathagatagarbha），佛等相对的法。 像这样九种意义，用三种实体来概括。 这首偈语说明什么意义？ 说明依靠法身（Dharmakaya）、自性清净心（Svabhavacitta）、如来藏（Tathagatagarbha）等三种实体，有诸佛等九种譬喻相似相对法应当知晓。三种实体，偈语说： 法身以及真如（Tathata），如来性（Tathagatagarbha）实体。 三种以及一种，五种譬喻示现。 这首偈语说明什么意义？ 最初三种譬喻示现如来法身（Dharmakaya）应当知晓。三种譬喻是：所谓诸佛、美蜜、坚固，示现法身（Dharmakaya）。偈语说法身（Dharmakaya）的缘故，一