Chinese
问曰。粪金譬喻为明何义。答曰。粪秽譬喻者诸烦恼相似。真金譬喻者如来藏相似偈言。 如人行远路 遗金粪秽中 经百千岁住 如本不变异 净天眼见已 遍告众人言 此中有真金 汝可取受用 佛观众生性 没烦恼粪中 为欲拔济彼 雨微妙法雨 如于不净地 漏失真金宝 诸天眼了见 众生不能知 诸天既见已 语众悉令知 教除垢方便 得净真金用 佛性金亦尔 堕烦恼秽中 如来观察已 为说清净法 问曰。地宝譬喻为明何义。答曰。地譬喻者诸烦恼相似。宝藏譬喻者如来藏相似。偈言。 譬如贫人舍 地有珍宝藏 彼人不能知 宝又不能言 众生亦如是 于自心舍中 有不可思议 无尽法宝藏 虽有此宝藏 不能自觉知 以不觉知 现代汉语译本 谷子实际上存在于稻壳之中，没有人能够受用它。 当需要使用它的时候，需要方便地去除稻壳。 佛陀看见所有众生，身上具有如来之性（Tathagatagarbha，所有众生皆具的成佛的可能性）。 但是被烦恼的稻壳缠绕，不能够做佛事（Buddha-karma，利益众生的事业）。 通过善良方便的力量，使三界（Trailokya，欲界、色界、无色界）的众生， 去除烦恼的稻壳，随意地做佛事。 如同稻谷麦子等，不离开各种稻壳， 内部的实质没有被清洁治理，不能够作为美食来享用。 如此，如来藏（Tathagatagarbha，佛性）不离开烦恼的稻壳， 使得一切众生，被烦恼所饥渴。 佛陀是自在的法王（Dharmaraja，佛陀在佛法中的至高地位），在众生的身中， 能够向他们展示爱的滋味，去除他们的饥渴之苦。 问：粪金的比喻是为了说明什么意义？答：粪秽的比喻类似于各种烦恼，真金的比喻类似于如来藏。偈语说： 如同有人走远路，遗失金子在粪秽之中， 经过百千岁的时间，如同原本一样没有变异。 具有清净天眼的人看见之后，普遍地告诉众人说： ‘这里面有真金，你们可以拿去受用。’ 佛陀观察众生的本性，沉没在烦恼的粪秽之中， 为了想要拔除救济他们，降下微妙的法雨（Dharma-megha，佛法的甘露）。 如同在不干净的土地上，遗漏失去真金宝物， 诸天（Deva，天神）用天眼了知看见，众生不能够知道。 诸天已经看见之后，告诉大众全部让他们知道， 教导去除污垢的方便方法，得到清净的真金来使用。 佛性（Buddha-dhatu，成佛的本性）金子也是这样，堕落在烦恼的污秽之中， 如来（Tathagata，佛陀的称号之一）观察之后，为他们说清净的佛法。 问：地宝的比喻是为了说明什么意义？答：地的比喻类似于各种烦恼，宝藏的比喻类似于如来藏。偈语说： 譬如贫穷人的家舍，地下有珍贵的宝藏， 那个人不能够知道，宝藏又不能够说话。 众生也是这样，在自己的心舍之中， 有不可思议的，无尽的法宝藏（Dharma-ratna，佛法的珍宝）。 虽然有这个宝藏，不能够自觉知道， 因为不觉知
English
English version The grain is actually in the husk, but no one can benefit from it. When it is needed, it is convenient to remove the husk. The Buddha sees all sentient beings as having the Tathagatagarbha (the potential for Buddhahood inherent in all beings). But they are entangled by the husk of afflictions, unable to perform Buddha-karma (activities that benefit sentient beings). Through the power of skillful means, the sentient beings of the Trailokya (the three realms of existence: desire realm, form realm, and formless realm), Remove the husk of afflictions and freely perform Buddha-karma. Like rice and wheat, they do not leave the various husks. The inner substance has not been cleaned and managed, and cannot be used as delicious food. Thus, the Tathagatagarbha (Buddha-nature) does not leave the husk of afflictions, Causing all sentient beings to be hungry and thirsty for afflictions. The Buddha is the sovereign Dharmaraja (the king of Dharma, referring to the Buddha's supreme position in the Dharma), in the bodies of sentient beings, Able to show them the taste of love and remove their suffering of hunger and thirst. Question: What meaning does the analogy of gold in dung illustrate? Answer: The analogy of dung is similar to various afflictions, and the analogy of true gold is similar to the Tathagatagarbha. The verse says: Like a person walking a long road, losing gold in dung, After hundreds of thousands of years, it remains unchanged as it was originally. One with pure divine eyes sees it and proclaims to everyone: 'There is true gold in here, you can take it and use it.' The Buddha observes the nature of sentient beings, submerged in the dung of afflictions, In order to uproot and save them, he rains down subtle Dharma-megha (rain of Dharma, referring to the nectar of Buddha's teachings). Like losing true gold treasures in unclean land, The Devas (gods) see it with their divine eyes, but sentient beings cannot know. After the Devas have seen it, they tell the masses to let them all know, Teaching the convenient method of removing dirt to obtain pure gold for use. Buddha-dhatu (the element of Buddhahood) gold is also like this, falling into the filth of afflictions, After the Tathagata (one of the titles of the Buddha) observes it, he speaks pure Dharma for them. Question: What meaning does the analogy of earth treasure illustrate? Answer: The analogy of earth is similar to various afflictions, and the analogy of treasure is similar to the Tathagatagarbha. The verse says: For example, in the house of a poor person, there is a precious treasure hidden underground, That person cannot know, and the treasure cannot speak. Sentient beings are also like this, in their own mind-house, There is an inconceivable, endless Dharma-ratna (jewel of Dharma, referring to the preciousness of Buddha's teachings). Although there is this treasure, they cannot consciously know, Because they are not aware -------------------------------------------------------------------------------- 故 受生死贫苦 譬如珍宝藏 在彼贫人宅 人不言我贫 宝不言我此 如是法宝藏 在众生心中 众生如贫人 佛性如宝藏 为欲令众生 得此珍宝故 彼诸佛如来 出现于世间
Chinese
问曰。果芽譬喻为明何义。答曰。果皮譬喻者诸烦恼相似。子芽譬喻者如来藏相似。偈言。 如种种果树 子芽不朽坏 种地中水灌 生长成大树 一切诸众生 种种烦恼中 皆有如来性 无明皮所缠 种诸善根地 生彼菩提芽 次第渐增长 成如来树王 依地水火风 空时日月缘 多罗等种内 出生大树王 一切诸众生 皆亦复如是 烦恼果皮内 有正觉子牙 依白净等法 种种诸缘故 次第渐增长 成佛大法王 问曰。衣像譬喻为明何义。答曰。弊衣譬喻者诸烦恼相似。金像譬喻者如来藏相似。偈言。 弊衣缠金像 在于道路中 诸天为人说 此中有金像 种种烦恼垢 缠裹如来藏 佛无障眼见 下至阿鼻狱 皆有如来身 为令彼得故 广设诸方便 说种种妙法 金像弊衣缠 堕在旷野路 有天眼者见 为净示众人 众生如来藏 烦恼烂衣缠 在世间险道 而不自觉知 佛眼观众生 皆 现代汉语译本 所以，众生才承受生死的贫困和苦难。 这就像珍贵的宝藏，埋藏在穷人的家中。 穷人不知道自己贫穷，宝藏也不会说‘我在这里’。 同样的，如来藏（Tathagatagarbha，指众生本具的佛性）的宝藏，就在众生的心中。 众生就像穷人，佛性就像宝藏。 为了让众生，能够得到这个珍宝的缘故， 那些诸佛如来（Tathagata，佛的称号之一），才出现于世间。 问：果实和种子发芽的比喻，是为了说明什么意义？答：果皮的比喻，是和各种烦恼相似。种子和嫩芽的比喻，是和如来藏相似。偈颂说： 就像各种果树，种子和嫩芽不会腐朽坏灭， 种植在土地中，用水浇灌，就能生长成大树。 一切众生，在各种烦恼之中， 都具有如来性（Tathata，真如自性），只是被无明的果皮所缠绕。 在种下各种善根的土地上，就能生出菩提（Bodhi，觉悟）的嫩芽， 次第渐渐增长，成就如来树王。 依靠地、水、火、风，空、时、日月等因缘， 从多罗树等种子内，出生大树王。 一切诸众生，也都是这样。 在烦恼的果皮内，有正觉（Samyak-sambuddha，正等觉）的种子和嫩芽。 依靠清净等法，种种诸缘的缘故， 次第渐渐增长，成就佛的大法王。 问：衣服和佛像的比喻，是为了说明什么意义？答：破旧的衣服的比喻，是和各种烦恼相似。金像的比喻，是和如来藏相似。偈颂说： 破旧的衣服缠裹着金像，在道路当中。 诸天（Deva，天神）为人说，‘这里面有金像’。 种种烦恼的垢染，缠裹着如来藏。 佛没有障碍的眼睛看见，下至阿鼻地狱（Avici，八大地狱中最苦之处）， 都有如来的身（Dharmakaya，法身），为了让他们得到解脱的缘故， 广设各种方便，说种种微妙的法。 金像被破旧的衣服缠裹，掉落在旷野的道路上， 有天眼的人看见了，为了净化而指示众人。 众生的如来藏，被烦恼的破烂衣服缠裹， 在世间的险恶道路上，却不自觉知。 佛眼观察众生，都...
English
English version Therefore, beings endure the poverty and suffering of birth and death. It is like a precious treasure hidden in the house of a poor person. The poor person does not know their poverty, and the treasure does not say, 'I am here.' Likewise, the treasure of the Tathagatagarbha (the Buddha-nature inherent in all beings) is in the hearts of sentient beings. Sentient beings are like poor people, and the Buddha-nature is like a treasure. For the sake of enabling sentient beings to obtain this treasure, Those Buddhas, the Tathagatas (one of the titles of a Buddha), appear in the world. Question: What meaning is illustrated by the analogy of the fruit and the sprout? Answer: The analogy of the fruit peel is similar to the various afflictions. The analogy of the seed and sprout is similar to the Tathagatagarbha. The verse says: Like various fruit trees, the seed and sprout do not decay or perish, Planted in the ground and watered, they grow into a large tree. All sentient beings, in the midst of various afflictions, All have the nature of the Tathagata (Tathata, the true nature), but are wrapped in the skin of ignorance. Planting in the ground of various good roots, the sprout of Bodhi (enlightenment) is born, Gradually increasing in order, it becomes the king of the Tathagata tree. Relying on earth, water, fire, wind, space, time, sun, and moon, and other conditions, From seeds such as the Tala tree, a great tree king is born. All sentient beings are also like this. Within the fruit peel of afflictions, there is the seed and sprout of Samyak-sambuddha (perfect enlightenment). Relying on pure dharmas and various conditions, Gradually increasing in order, it becomes the great Dharma King of the Buddha. Question: What meaning is illustrated by the analogy of the clothing and the statue? Answer: The analogy of the tattered clothing is similar to the various afflictions. The analogy of the golden statue is similar to the Tathagatagarbha. The verse says: A golden statue wrapped in tattered clothing is in the middle of the road. The Devas (gods) tell people, 'There is a golden statue inside this.' The defilements of various afflictions wrap around the Tathagatagarbha. The Buddha's unobstructed eyes see that, down to Avici (the most painful of the eight great hells), There is the Dharmakaya (Dharma body) of the Tathagata, and for the sake of enabling them to attain liberation, Various skillful means are widely established, and various wonderful dharmas are taught. The golden statue is wrapped in tattered clothing and falls on the road in the wilderness, Those with heavenly eyes see it and point it out to the crowd for purification. The Tathagatagarbha of sentient beings is wrapped in the tattered clothing of afflictions, On the dangerous road of the world, they are unaware. The Buddha's eyes observe sentient beings, all... -------------------------------------------------------------------------------- 有如来藏 为说种种法 令彼得解脱
Chinese
问曰。女王譬喻为明何义。答曰。贱女譬喻者诸烦恼相似。歌罗逻四大中有转轮王身喻者。生死歌罗逻藏中有如来藏转轮王相似。偈言。 譬如孤独女 住在贫穷舍 身怀转轮王 而不自觉知 如彼贫穷舍 三有亦如是 怀胎女人者 喻不净众生 如彼藏中胎 众生性亦尔 内有无垢性 名为不孤独 贫女垢衣缠 极丑陋受苦 处于孤独舍 怀妊王重担 如是诸烦恼 染污众生性 受无量苦恼 无有归依处 实有归依处 而无归依心 不觉自身中 有如来藏故 问曰。摸像譬喻为明何义。答曰。泥摸譬喻者诸烦恼相似。宝像譬喻者如来藏相似。偈言。 如人融真金 铸在泥摸中 外有焦黑泥 内有真宝像 彼人量已冷 除去外泥障 开摸令显现 取内真宝像 佛性常明净 客垢所染污 诸佛善观察 除障令显现 离垢明净像 在于秽泥中 铸师知无热 然后去泥障 如来亦如是 见众生佛性 俨然处烦恼 如像在摸中 能以巧方便 善用说法椎 打破烦恼摸 显发如来藏 究竟一乘宝性论为何义说品第七 问曰。余修多罗中皆说一切空。 现代汉语译本 有如来藏（Tathagatagarbha），是为了宣说种种佛法，使他们得以解脱。 问：女王的比喻是为了说明什么意义？答：贫贱女人的比喻类似于各种烦恼。歌罗逻（Kalala，受精卵）四大中有转轮王（Chakravartin）身的比喻，类似于生死歌罗逻藏中有如来藏，如同转轮王。 偈语说： ‘譬如孤独的女子，住在贫穷的屋舍，身怀转轮王，却不自觉知。 如同那贫穷的屋舍，三有（Three Realms）也是如此。怀胎的女人，比喻不净的众生。 如同那藏中的胎儿，众生的佛性也是如此。内在有无垢的自性，名为不孤独。 贫女被污垢的衣服缠绕，极其丑陋并受苦，处于孤独的屋舍，怀着转轮王的重担。 如此，各种烦恼染污众生的佛性，承受无量的苦恼，没有归依之处。 实际上有归依之处，却没有归依的心，不觉知自身中有如来藏的缘故。’ 问：摸像的比喻是为了说明什么意义？答：泥摸的比喻类似于各种烦恼。宝像的比喻类似于如来藏。 偈语说： ‘如同有人熔化真金，铸在泥摸中，外面有焦黑的泥土，里面有真正的宝像。 那人等到泥摸冷却，除去外面的泥土障碍，打开泥摸使宝像显现，取出里面的真宝像。 佛性（Buddha-nature）常是明净的，只是被客尘烦恼所染污，诸佛善于观察，除去障碍使佛性显现。 远离垢染明净的宝像，存在于污秽的泥土中，铸造者知道泥摸没有热度，然后去除泥土障碍。 如来（Tathagata）也是如此，见到众生的佛性，俨然存在于烦恼之中，如同宝像在泥摸中。 能够以巧妙的方便，善用说法的锤子，打破烦恼的泥摸，显发如来藏。’ 《究竟一乘宝性论》为何义说品第七 问：其余的修多罗（Sutra，经）中都说一切皆空。