English
English version The verse says: Relying on the Buddha's divine power, there are those wonderful flowers. At the beginning of their bloom, people love them, but later when they wither and change, they no longer love them. Just as flowers depend on blooming and withering, people have love and non-love. Greed and afflictions are also like this, happy at the beginning, but not happy later. Bees work to make honey, while anger gnaws at the flowers. When anger arises, all kinds of suffering arise. Rice and other grains are solid inside, covered with skin and chaff outside. Just like this, delusion缠绕，makes people unable to see the solid inside. Like foul-smelling feces, observing greed with wisdom is also like this. The various appearances of arising desire, the bonds are like foul-smelling feces. For example, in that land, there are various treasures buried. Sentient beings do not have the divine eye, so they cannot see. Just like this, the wisdom of self-mastery is covered by the land of ignorance. Sentient beings do not have the eye of wisdom, so they cannot see. Just as seeds separate from the skin and chaff, and gradually sprout, etc. Seeing the path cuts off afflictions, and gradually gives rise to various grounds (stages). By harming the view of self, etc., one gathers the subtle and wonderful holy path. Cultivating the path cuts off afflictions, so it is said to be worn-out clothes. The various defilements in the seventh ground are like a fetus wrapped in the womb. Wisdom that is far from the womb, without discrimination, purely mature. The three grounds know the various defilements, like a model molded with mud. Bodhisattvas with great wisdom, cut off with the wisdom of Vajra Samadhi. From withered flowers to mud models, like these nine metaphors. Revealing greed, anger, delusion, etc., the nine kinds of afflictive defilements. The Tathagatagarbha (如来藏) in the defilements, the relative dharmas such as Buddhas. Like these nine meanings, summarized by three entities. What meaning does this verse explain? It explains that relying on the three entities of Dharmakaya (法身), Svabhavacitta (自性清净心), and Tathagatagarbha (如来藏), there are nine kinds of similar and relative dharmas such as Buddhas that should be known. The three entities, the verse says: Dharmakaya (法身) and Tathata (真如), the entity of Tathagatagarbha (如来性). Three kinds and one kind, five kinds of metaphors are shown. What meaning does this verse explain? Initially, the three metaphors show that the Dharmakaya (法身) of the Tathagata should be known. The three metaphors are: so-called Buddhas, beautiful honey, and solidity, showing the Dharmakaya (法身). The verse says because of the Dharmakaya (法身), one. --------------------------------------------------------------------------------
Chinese
种譬喻者。所谓真金示现真如。偈言真如故。又何等为五种譬喻。一者地藏。二者树。三者金像。四者转轮圣王五者宝像。能生三种佛身。示现如来性。偈言如来性故。又法身者。偈言。 法身有二种 清净真法界 及依彼习气 以深浅义说 此偈明何义。诸佛如来有二种法身。何等为二。一者寂静法界身。以无分别智境界故。如是诸佛如来法身。唯自内身法界能证应知。偈言清净真法界故。二者为得彼因。谓彼寂静法界说法。依可化众生说。彼说法应知。以依真如法身有彼说法。名为习气。偈言及依彼习气故。彼说法者。复有二种。一细二粗。细者。所谓为诸菩萨摩诃萨演说甚深秘密法藏。以依第一义谛说故。粗者。所谓种种修多罗祇夜和伽罗那伽陀忧陀那尼陀那等。名字章句种种差别。以依世谛说故。是故偈言。 以出世间法 世中无譬喻 是故依彼性 还说性譬喻 如美蜜一味 微细法亦尔 修多罗等说 如种种异味 此偈明何义。诸佛美蜜及坚固等三种譬喻。此明如来真如法身有二种义。一者遍覆一切众生。二者遍身中有无有余残。示现一切众生有如来藏。此以何义。于众生界中无有一众生离如来法身在于法身外。离于如来智在如来智外。如种种色像不离虚空中。 现代汉语译本 关于种种譬喻。 所谓真金示现真如（Tathata，如实）。偈语说因为是真如的缘故。又有哪五种譬喻呢？第一是地藏（Ksitigarbha，菩萨名），第二是树，第三是金像，第四是转轮圣王（Chakravartin，拥有轮宝的统治者），第五是宝像。能够生出三种佛身，示现如来的本性。偈语说因为是如来本性的缘故。又法身（Dharmakaya，佛的法性之身）方面，偈语说： ‘法身有两种，清净真法界，及依彼习气，以深浅义说。’ 这句偈语说明了什么意义呢？诸佛如来有两种法身。哪两种呢？第一种是寂静法界身。因为是无分别智的境界的缘故。像这样诸佛如来的法身，只有自己内身的法界才能证悟和知晓。偈语说因为是清净真法界的缘故。第二种是为了获得那个（寂静法界）的原因，就是指为了那个寂静法界而说法，依据可以教化的众生而说。那些说法应该知晓，因为依据真如法身才有那些说法，名为习气。偈语说以及依据那些习气的缘故。那些说法，又有两种，一是细的，二是粗的。细的，就是指为诸菩萨摩诃萨（Bodhisattva-Mahasattva，伟大的菩萨）演说甚深秘密的法藏，因为依据第一义谛（Paramartha-satya，最高的真理）而说的缘故。粗的，就是指种种修多罗（Sutra，经），祇夜（Geya，重颂），和伽罗那（Vyakarana，记别），伽陀（Gatha，偈颂），忧陀那（Udana，自说），尼陀那（Nidana，因缘）等等，名字章句种种差别，因为依据世俗谛（Samvriti-satya，世俗的真理）而说的缘故。所以偈语说： ‘以出世间法，世中无譬喻，是故依彼性，还说性譬喻，如美蜜一味，微细法亦尔，修多罗等说，如种种异味。’ 这句偈语说明了什么意义呢？诸佛的美蜜以及坚固等等三种譬喻。这说明如来的真如法身有两种意义。第一是遍覆一切众生。第二是遍身中有无有余残。示现一切众生有如来藏（Tathagatagarbha，如来藏）。这是什么意义呢？在众生界中没有一个众生离开如来法身而存在于法身之外，离开如来智慧而存在于如来智慧之外，就像种种色像不离开虚空一样。
English
English version Concerning various metaphors. So-called true gold demonstrates True Thusness (Tathata). The verse says 'because of True Thusness'. What are the five kinds of metaphors? First is Ksitigarbha (Earth Treasury, name of a Bodhisattva), second is a tree, third is a golden statue, fourth is a Chakravartin (Wheel-Turning King, a ruler possessing the wheel jewel), and fifth is a precious statue. These can generate the three Buddha bodies, demonstrating the nature of the Tathagata. The verse says 'because of the nature of the Tathagata'. Furthermore, regarding the Dharmakaya (Dharma-body, the body of the Dharma), the verse says: 'The Dharmakaya has two kinds: pure true Dharma-realm, and according to its habitual energy, explained with profound and shallow meanings.' What meaning does this verse explain? The Buddhas and Tathagatas have two kinds of Dharmakaya. What are the two? The first is the quiescent Dharma-realm body, because it is the realm of non-discriminating wisdom. Thus, the Dharmakaya of the Buddhas and Tathagatas can only be realized and known by one's own inner Dharma-realm. The verse says 'because of the pure true Dharma-realm'. The second is the cause for attaining that (quiescent Dharma-realm), which refers to speaking Dharma for that quiescent Dharma-realm, speaking according to the beings who can be transformed. Those teachings should be known, because based on the True Thusness Dharmakaya, there are those teachings, called habitual energy. The verse says 'and according to that habitual energy'. Those teachings have two kinds: subtle and coarse. The subtle ones refer to expounding the profound and secret Dharma treasury for the Bodhisattva-Mahasattvas (Great Bodhisattvas), because it is spoken according to the Paramartha-satya (Ultimate Truth). The coarse ones refer to various Sutras (discourses), Geyas (verses), Vyakaranas (predictions), Gathas (hymns), Udanas (spontaneous utterances), Nidanas (causes) etc., with various differences in names, phrases, and sentences, because it is spoken according to the Samvriti-satya (Conventional Truth). Therefore, the verse says: 'Because worldly metaphors cannot describe transcendent Dharma, therefore, based on that nature, metaphors of nature are spoken. Like honey with a single flavor, so too is the subtle Dharma. Sutras and others are spoken like various different flavors.' What meaning does this verse explain? The three metaphors of the Buddhas: fine honey, firmness, and so on. This explains that the True Thusness Dharmakaya of the Tathagata has two meanings. First, it covers all sentient beings. Second, throughout the body, there is nothing remaining. It demonstrates that all sentient beings have the Tathagatagarbha (Buddha-nature). What is the meaning of this? In the realm of sentient beings, there is not a single sentient being who exists outside the Dharmakaya of the Tathagata, or outside the wisdom of the Tathagata, just as various forms and images do not leave empty space. -------------------------------------------------------------------------------- 是故偈言。 譬如诸色像 不离于虚空 如是众生身 不离诸佛智 以如是义故 说一切众生 皆有如来藏 如虚空中色 以性不改变 体本来清净 如真金不变 故说真如喻
Chinese
此偈明何义。明彼真如如来之性。乃至邪聚众生身中自性清净心。无异无差别。光明明了。以离客尘诸烦恼故。后时说言。如来法身如是以一真金譬喻。依真如无差别。不离佛法身故。说诸众生皆有如来藏。以自性清净心虽言清净而本来无二法故。是故经中佛告文殊师利言。文殊师利。如来如实知见自身根本清净智。以依自身根本智故。知诸众生有清净身。文殊师利。所谓如来自性清净身。乃至一切众生自性清净身。此二法者。无二无差别。是故偈言。 一切诸众生 平等如来藏 真如清净法 名为如来体 依如是义故 说一切众生 皆有如来藏 应当如是知 又复偈言。 佛性有二种 一者如地藏 二者如树果 无始世界来 自性清净心 修行无上道 依二种佛性 得出三种身 依初譬喻故 知有初法身 依第二譬喻 知有二佛身 真佛法身净 犹如真金像 以性不改变 摄功德实体 证大法王位 如转轮圣王 依止镜像体 有化佛 现代汉语译本： 因此用偈语说： ‘譬如各种色相，不离于虚空，如同众生之身，不离诸佛之智。以这样的意义，说一切众生，皆有如来藏（Tathagatagarbha，如来藏），如虚空中的色相。以其本性不改变，本体本来清净，如真金不变，故说真如（Tathata，真如）的比喻。’ 这偈语说明什么意义？说明那真如如来之性，乃至邪聚众生身中自性清净心，没有差异和差别，光明而明了，因为远离了客尘诸烦恼的缘故。后来（经文）说，如来法身（Dharmakaya，法身）就像用一块真金来比喻，依据真如没有差别，不离佛法身之故，说一切众生皆有如来藏，以自性清净心虽然说是清净，而本来没有二法的缘故。因此经中佛告诉文殊师利（Manjushri）说：‘文殊师利，如来如实知见自身根本清净智，因为依靠自身根本智的缘故，知道一切众生有清净身。文殊师利，所谓如来自性清净身，乃至一切众生自性清净身，这两种法，没有二样没有差别。’所以偈语说： ‘一切诸众生，平等如来藏，真如清净法，名为如来体。依这样的意义，说一切众生，皆有如来藏，应当这样知道。’ 又用偈语说： ‘佛性（Buddha-dhatu，佛性）有两种，一者如地藏（earth store），二者如树果。无始世界以来，自性清净心，修行无上道。依两种佛性，得出三种身。依最初的比喻，知道有初法身，依第二种比喻，知道有二佛身。真佛法身清净，犹如真金像，以其本性不改变，摄取功德实体，证得大法王位，如转轮圣王（chakravartin，转轮圣王），依止镜像体，有化佛（Nirmanakaya，化身）。’
English
English version: Therefore, it is said in verse: 'Like various forms and images, not apart from the void, so are the bodies of sentient beings, not apart from the wisdom of all Buddhas. Because of this meaning, it is said that all sentient beings possess the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), like colors in the void. Because its nature does not change, its essence is originally pure, like true gold that does not change, hence the analogy of Suchness (Tathata, Suchness).' What meaning does this verse explain? It explains the nature of the Tathagata's Suchness, even the self-nature pure mind in the bodies of sentient beings in the heretical groups, without difference or distinction, bright and clear, because it is free from the defilements of adventitious dust. Later (in the sutra) it is said that the Dharmakaya (Dharmakaya, Dharma body) of the Tathagata is like an analogy of true gold, based on the non-difference of Suchness, and because it is not apart from the Dharma body of the Buddha, it is said that all sentient beings possess the Tathagatagarbha, because the self-nature pure mind, although said to be pure, originally has no duality. Therefore, in the sutra, the Buddha told Manjushri (Manjushri) : 'Manjushri, the Tathagata truly knows and sees the fundamental pure wisdom of his own body, and because he relies on the fundamental wisdom of his own body, he knows that all sentient beings have pure bodies. Manjushri, the so-called self-nature pure body of the Tathagata, and even the self-nature pure body of all sentient beings, these two dharmas are not two and have no difference.' Therefore, the verse says: 'All sentient beings equally possess the Tathagatagarbha, the pure Dharma of Suchness is called the body of the Tathagata. Because of this meaning, it is said that all sentient beings possess the Tathagatagarbha, and should know it in this way.' Again, it is said in verse: 'Buddha-nature (Buddha-dhatu, Buddha nature) is of two kinds, one is like the earth store, and the other is like the fruit of a tree. From the beginningless world, the self-nature pure mind cultivates the unsurpassed path. Based on the two kinds of Buddha-nature, three bodies are obtained. Based on the first analogy, it is known that there is the initial Dharmakaya, and based on the second analogy, it is known that there are two Buddha bodies. The pure Dharma body of the true Buddha is like a true gold image, because its nature does not change, it gathers the essence of merit and virtue, and attains the position of the Great Dharma King, like a Chakravartin (chakravartin, wheel-turning king), relying on the body of the mirror image, there is the Nirmanakaya (Nirmanakaya, manifestation body).' -------------------------------------------------------------------------------- 像现