Bibliotheca Polyglotta

|| rgya gar skad du | ārya ta thā ga ta garbha nā ma ma hā yā na sū tra | bod skad du | ’phags pa de bźin gśegs pa’i sñiṅ po źes bya ba theg pa chen po’i mdo ||

rgya gar skad du ta thā ga ta gar ba ma ha ya na su tra | bod skad du : de bźin gśyes sñiṅ po źes bya ba theg pa chen po’i mdo :

大方等如來藏經

大方廣如來藏經

An Annotated Translation of the Tathāgatagarbhasūtra into English.
In Indian: Ārya-tathāgatagarbha-nāma-mahāyāna-sūtra.
In Tibetan: The Holy Mahāyāna sūtra called Tathāgatagarbha.

saṅs rgyas daṅ byaṅ chub sems dpa’ thams cad la phyag ’tshal lo ||

bam po daṅ po :

東晋天竺三藏佛陀跋陀羅譯
“Translated during the Eastern Jin by the Tripiṭaka [specialist] Buddhabhadra [from] India.”

開府儀同三司　特進試鴻臚卿　肅國公
食邑三千戸　賜紫贈司空　諡大鑒正號
大廣智大興善寺三藏沙門不空奉詔譯
“In compliance with an imperial decree translated by the Tripiṭaka [Specialist] of the temple Da Xingshan, with the title “One of Great and Wide Knowledge”, the Śrāmaṇa Amoghavajra, Commander Unequalled in Honor, Specially Promoted Probationary Chief of the Court of State Ceremonial, Duke of Su [with] a Fief of 3,000 Households, endowed with a purple [robe], given [the title of a] Minister of Works, posthumously called ‘One Who Greatly Reveals Righteousness’.”

[Title and invocation] Homage to all buddhas and bodhisattvas (namaḥ sarvabuddhabodhisattvebhyaḥ)!

’di skad bdag gis thos pa’i dus gcig na | bcoṁ ldan ’das rgyal po’i khab rgya rgod spuṅs pa’i ri rin po che’i gdugs kyi khaṅ pa tsan gyis sñiṅ pos brtseg pa’i khaṅ bu na mṅon par rdzogs par saṅs rgyas nas : lo bcu bdun kyi dus na dge sloṅ chen po dge ’dun dge sloṅ lo stoṅ tsam pa daṅ : ñan thos bslab pa daṅ : mi slob pa daṅ : thabs gcig tu bźugs pa kun ++ dgra bcoṁ pa zag pa zad pa śa stag go : ñon moṅs pas med dbaṅ du gyur + śa stago : seṁs śin tu rnaṁpar grol + śa stag go : śes rab śin tu rnam par grol ba śa stag go : cad śes pa śa stag go : klu chen po śa stago : bya ba byas pa śa stago : khur bor ba śasteg go : bdag gi don thob pa śa stago : ’byuṅ bai sbyor ba zad + śa stag go || yaṅdag pa’i dkas seṁs rnaṁ pa+ grol ba śa stogo : seṁs can thaṁs cad kyi dbaṅ daṅ : pharol tu phyin pa mchog thob pa śastago ||

如是我聞。一時佛在王舍城耆闍崛山中。寶月講堂栴檀重閣。成佛十年與大比丘衆百千人倶。

如是我聞。一時婆伽梵。住靈鷲山寶蓋鹿母宅。於栴檀藏大樓閣中。成等正覺十年之後。當熱時際。與大苾芻衆千人倶有學無學聲聞羅漢。諸漏已盡無復煩惱。皆得自在心善解脱。慧善解脱獲得正智。猶如大龍所作已辦。捨棄重擔逮得已利。盡諸有結到於彼岸。

[Setting]
At one time I heard the following: In the hot months ten years after [his] complete awakening (abhisaṃbuddha), the Exalted One (bhagavat) was staying on the mountain Vulture Peak (Gṛdhrakūṭa) near Rājagṛha, in the Candanagarbha pavilion (kūṭāgāra) of Ratnacchattra palace (prāsāda), together with a great community of monks (bhikṣusaṃgha), fully a hundred thousand [in number]. The monks [were both] śrāvakas under training and [those] no [longer in] need of training; almost all [of them were] honorable ones (arhat) [whose] contaminations were stopped (kṣīṇāsrava), [who were] free of defilements (niṣkleśa), [who] had attained mastery (vaśībhūta), [with] completely liberated minds and insight (suvimuktacitta, suvimuktaprajña), of noble race (ājāneya), [powerful like] great elephants (mahānāga), [whose] duties were done (kṛtakṛtya), [whose] tasks were performed (kṛtakaraṇīya), [who had] laid down [their] burden (apahṛtabhāra), [who had] reached their own goal (anuprāptasvakārtha), [in whom all] the fetters to existence were eliminated (parikṣīṇabhavasaṃyojana), [whose] minds were completely liberated by perfect knowledge (samyagājñāsuvimuktacitta), and [who had] attained excellent supremacy in the control over the whole mind (sarvacetovaśiparama-pāramiprāpta).

’di lta ste | tshe daṅ ldan pa ’od sruṅ chen po daṅ | tshe daṅ ldan pa lteṅ rgyas ’od sruṅ daṅ | tshe daṅ ldan pa chu bo ’od sruṅ daṅ | tshe daṅ ldan pa ga ya ’od sruṅ daṅ | tshe daṅ ldan pa ka tya’i bu chen po daṅ | tshe daṅ ldan pa gsus po che daṅ | tshe daṅ ldan pa ba ku la daṅ | tshe daṅ ldan pa nam gru daṅ | tshe daṅ ldan pa rab ’byor daṅ | tshe daṅ ldan pa byams ma’i bu gaṅ po daṅ | tshe daṅ ldan pa ṅag dbaṅ daṅ | tshe daṅ ldan pa śā ri’i bu daṅ | tshe daṅ ldan pa mo’u dgal gyi bu chen po daṅ | tshe daṅ ldan pa caṅ śes ko’u di ña daṅ | tshe daṅ ldan pa ’char ka daṅ | tshe daṅ ldan pa sgra gcan zin daṅ | tshe daṅ ldan pa dga’ bo daṅ | tshe daṅ ldan pa ñe dga’ daṅ | tshe daṅ ldan pa kun dga’ bo daṅ | de dag la sogs pa dge sloṅ ’bum du tshaṅ ba daṅ thabs gcig tu bźugs so ||

’di lta ste : tshe daṅ ldan pa ’od sruṅ chen po daṅ : tshe daṅ ldan pa u ru dbyil ba ’od sruṅ daṅ : tshe daṅ ldan pa chu bo ’od sruṅ daṅ : tshe daṅ ldan pa ’ga’ yaṅ ’od sruṅ daṅ : tshe daṅ ldan pa kosti la chen po daṅ : tshe daṅ ldan pa ba ku la daṅ : tshe daṅ ldan pa red pa daṅ : tshe daṅ ldan pa rab ’byor daṅ : tshe daṅ ldan pa gaṅ po me tre’i bu daṅ : tshe daṅ ldan pa ’ba’ giya śa daṅ tshe daṅ ldan pa śa ra dva to’i bu daṅ : tshe daṅ ldan pa mau ’a gal kyi bu chen po daṅ : tshe daṅ ldan pa ag ña da ko’u ’di daṅ : tshe daṅ ldan pa ’char pa daṅ : tshe daṅ ldan pa sgra gcan daṅ : tshe daṅ ldan pa dga’ bo daṅ : tshe daṅ ldan pa mtha’ yas la sogs pa dge sloṅ stoṅ stoṅ tshaṅs pa daṅ :

所謂具壽大迦葉波具壽漚樓頻迦葉波。具壽那提迦葉波具壽伽耶迦葉波。具壽大迦旃延具壽倶郗羅。具壽薄倶羅具壽離波多。具壽須菩提具壽滿慈子。具壽語自在具壽舍利子。具壽大目揵連具壽憍陳如。具壽烏陀夷具壽羅呼羅。具壽難陀具壽鄔波難陀具壽阿難陀。與如是等上首苾芻一千人倶。

[Enumeration of the monks]
[Among] the fully hundred thousand monks were the venerable (āyuṣmat) Mahākāśyapa, the venerable Uruvilvākāśyapa, the venerable Nadīkāśyapa, the venerable Gayākāśyapa, the venerable Mahākātyāyana, the venerable Mahā-kauṣṭḥila, the venerable Vakula, the venerable Revata, the venerable Subhūti, the venerable Pūrṇamaitrāyaṇīputra, the venerable Vāgīśa, the venerable Śāriputra, the venerable Mahāmaudgalyāyana, the venerable Ājñātakauṇḍinya, the venerable Udāyin, the venerable Rāhula, the venerable Nanda, the venerable Upananda, the venerable Ānanda and others.

byaṅ chub sems dpa’ sems dpa’ chen po saṅs rgyas kyi źiṅ tha dad pa nas ’dus pa | gaṅga’i kluṅ drug cu’i bye ma sñed thams cad kyaṅ | skye ba gcig gis thogs pa | mṅon par śes pa chen po daṅ | stobs daṅ | mi ’jigs pa thob pa | saṅs rgyas bye ba khrag khrig ’bum phrag maṅ po la bsñen bkur byas pa | phyir mi ldog pa’i chos kyi ’khor lo rab tu bskor pa | gaṅ dag gi miṅ thos pa tsam gyis ’jig rten gyi khams tshad med graṅs med pa’i sems can bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog par ’gyur ba śa stag la |

chu bo gaṅ ga drug bcu’i bye ma sñed kyis saryas kyis źiṅ sna tshogs nas : ’dus pa’i byaṅchub seṁs dpa’ seṁs dpa’ chen po rnaṁs thaṁs cad kyi tshe gcig gi thog pa śa stag go : mṅon par śes pa chen po daṅ : mi ’jig pa rñed pa śastago || saṅs rgyal maṅ po bye ba khrag khrig brgyad stoṅ la bsñen bkur byas pa śa stag go || phyir mi ldog pa’i chos kyi ’khor lo bskor ba śa stag go || ’di dag ni miṅ thos pa tsam gyis tshad med graṅs med pa’i ’jig rten kyi khaṁs kyi seṁs can rnaṁs bla na med pa yaṅ dag par rdzogs pa’i byaṅchub las phyir mi ldog par ’gyur ba

菩薩摩訶薩六十恒河沙。皆悉成就大精進力。已曾供養百千億那由他諸佛。皆悉能轉不退法輪。若有衆生聞其名者。於無上道終不退轉。

復有六十殑伽河沙數菩薩摩訶薩倶。從種種佛刹而來集會。皆是一生補處。得大神通力無所畏。已曾承事無量倶胝那庾多百千諸佛。悉皆能轉不退法輪。若有無量阿僧祇世界有情纔稱名者。皆於阿耨多羅三藐三菩提得不退轉。

[Description of the bodhisattvas]
Also accompanying him were bodhisattva-mahāsattvas who had come together from various buddha-fields (buddhakṣetra)—as many as the sands of sixty Ganges Rivers (ṣaṣṭigaṅgānadīvālukāsama). [They were] all of them [only] one lifetime away [from perfect awakening] (ekajātipratibaddha) and had attained the [five] great supernatural faculties, the [ten] powers (bala) and the [four kinds of] self-assurance (vaiśāradya), [had] venerated many myriads (koṭīniyutaśatasahasra) of buddhas and had set in motion the wheel of the Dharma [which] never regresses (avaivartyadharmacakrapravartaka). It happened that sentient beings of immeasurable, innumerable world systems (lokadhātu) attained non-regression in [their striving after] supreme and perfect awakening (anuttarasamyaksaṃbodhi) from hearing their names only.

’di lta ste : byaṅchub seṁs dpa’ seṁs dpa’ chen po chos kyi blo gros daṅ : sege’i blo gros daṅ : stag gi blo gros daṅ : don gyis blogros daṅ : dkon mchog gi blo gros daṅ : mchog rab gyi blo gros daṅ : zla ’od daṅ : rin po che’i zla ’od daṅ : zla ba gaṅ ba’i ’od daṅ : dpa’ ba chen po daṅ : tshad med par dpa’ ba daṅ : mtha’ med par dpa’ ba daṅ : khaṁs gsuṁ na dpa’ ba daṅ : rkaṅ pa mi g-yo bar dpa’ ba daṅ : mthu chen po rñed pa daṅ : rnam par spyan ras gzigs kyi dbaṅ po daṅ : spos kyi bal glaṅ daṅ : dris rol pa daṅ : dri kun dga’ ba daṅ : dpal kyis sñiṅ po daṅ : ñi ma’i sñiṅ po daṅ : dkon mchog gi dpal daṅ : dpal chen po daṅ : dri med pa’i dpal daṅ : mtha’ yas pa’i chen po che’i khar ba daṅ :

其名曰法慧菩薩。師子慧菩薩。金剛慧菩薩。調慧菩薩。妙慧菩薩。月光菩薩。寶月菩薩。滿月菩薩。勇猛菩薩。無量勇菩薩。無邊勇菩薩。超三界菩薩。觀世音菩薩。大勢至菩薩。香象菩薩。香上菩薩。香上首菩薩。首藏菩薩。日藏菩薩。幢相菩薩。大幢相菩薩。離垢幢菩薩。無邊光菩薩。

所謂法慧菩薩師子慧菩薩。虎慧菩薩義慧菩薩。勝慧菩薩月光菩薩。寶月光菩薩滿月光菩薩。大勇健菩薩無量勇健菩薩。無邊勇健菩薩三世勇健菩薩。得大勢菩薩觀自在菩薩。香象菩薩香悦菩薩。香悦吉祥菩薩吉祥藏菩薩。計都菩薩大幢菩薩。無垢幢菩薩無上幢菩薩。

[Enumeration of the bodhisattvas]
[Among them were] the bodhisattva-mahāsattvas Dharmamati, Siṃhamati, Vyāghramati, Arthamati, Ratnamati, *Pravaramati, Candraprabha, *Ratna-candraprabha, *Pūrṇacandraprabha, Mahāvikrāmin, *Aprameyavikrāmin, Anantavikrāmin, Trailokyavikrāmin, *Acalapadavikrāmin, Mahāsthāmaprāpta, Avalokiteśvara, Gandhahastin, *Gandharati, *Gandharatiśrī, Śrīgarbha, Sūryagarbha, Ketu, Mahāketu, *Vimalaketu, *Anantaratnayaṣṭi,

rin chen dbyu gu ’dor daṅ | rin chen dri med dbyu gu daṅ | mchog tu dga’ ba’i rgyal po daṅ | rtag tu rab dga’ daṅ | lag na rin po che daṅ | nam mkha’i mdzod daṅ | ri bo daṅ | ri rab daṅ | ri bo chen po daṅ | yon tan rin chen snaṅ daṅ | gzuṅs kyi dbaṅ phyug gi rgyal po daṅ | sa ’dzin daṅ | sems can thams cad kyi nad sel daṅ | rab tu yid dga’ daṅ | yid skyo daṅ | skyo med daṅ | ’od byed daṅ | tsan dan daṅ | g-yo ba zlog daṅ | dpag med mṅon bsgrags dbyaṅs daṅ | byaṅ chub kun nas bslaṅ daṅ | mthoṅ ba don yod daṅ | chos thams cad la dbaṅ sgyur ba daṅ | byaṅ chub sems dpa’ sems dpa’ chen po byams pa daṅ | ’jam dpal gźon nur gyur pa daṅ | de dag la sogs pa byaṅ chub sems dpa’ sems dpa’ chen po gaṅga’i kluṅ drug cu’i bye ma sñed daṅ yaṅ thabs gcig go ||

dri ma med pa’i chen po che’i khar ba daṅ : ’bar ba’i rgyal po daṅ : rtag tu dga’ ba daṅ : lag na rin po che daṅ : namkha’i mdzod daṅ : rab lhun po daṅ : śin tu rab lhun po daṅ : rab lhun po chen po daṅ : yon tan rin po che’i ’od daṅ : gzuṅs kyi dbaṅ po’i rgyal po daṅ : sa ’dzin daṅ : seṁs can thaṁs cad kyi nad sel ba daṅ : rab tu dga’ ba’i yid daṅ : skyo ba daṅ : skyo ba med pa daṅ : ’od byed daṅ tsan dhan daṅ : dris las mi ldog pa daṅ : tshad med par bsgrags pa’i dbyaṅs daṅ : byaṅchub seṁs dpa’ kun ldaṅ bar byid pa daṅ : snaṅ bas don med par mi ’gyur ba daṅ : chos thaṁs cad la dbaṅ gyur ba daṅ : byams pa la byaṅchub seṁs dpa’ seṁs dpa’ chen ++ la stsogs pa : chu bo gaṅ ga bye ma drug bcu sñed kyi byaṅchub seṁs dpa’ seṁs dpa’i chen po rnaṁs daṅ :

放光菩薩。離垢光菩薩。喜王菩薩。常喜菩薩。寶手菩薩。虚空藏菩薩。離憍慢菩薩。須彌山菩薩。光徳王菩薩。總持自在王菩薩。總持菩薩。滅衆病菩薩。療一切衆生病菩薩。歡喜念菩薩。饜意菩薩。常饜菩薩。普照菩薩。月明菩薩。寶慧菩薩。轉女身菩薩。大雷音菩薩。導師菩薩。不虚見菩薩。一切法自在菩薩。彌勒菩薩。文殊師利菩薩。如是等六十恒河沙菩薩摩訶薩。從無量佛刹。

極解寶刹菩薩無垢寶刹菩薩。歡喜王菩薩常歡喜菩薩。虚空庫菩薩迷盧菩薩。大迷盧菩薩蘇迷盧菩薩。功徳寶光菩薩陀羅尼自在王菩薩。持地菩薩除一切有情病菩薩。歡喜意菩薩憂悲意菩薩。無憂菩薩光藏菩薩。栴檀菩薩於此無爭菩薩。無量雷音菩薩起菩提行菩薩。不空見菩薩一切法自在菩薩。慈氏菩薩曼殊室利童眞菩薩。如是等而爲上首。有六十殑伽沙數菩薩摩訶薩倶

*Tyaktaratnayaṣṭi, *Vimalaratnayaṣṭi, Prāmodyarāja, *Sadāpramudita, Ratnapāṇi, Gaganagañja, Meru, Sumeru, Mahāmeru, *Guṇaratnāloka, Dhāraṇīśvararāja, Dharaṇīṃdhara, *Sarvasattvaroganivartana, *Prāmodyamanas, *Khinnamanas, *Akhinna, *Jyotiṣkara, Candana, *īhavivarta(na), *Aprameyābhigarjitasvara, *Bodhi-samutthāpana, Amoghadarśin, Sarvadharmavaśavartin, the bodhisattva-mahāsattva Maitreya, Mañjuśrī as a young man (kumārabhūta) and other bodhisattva-mahāsattvas, as many as the sands of sixty Ganges Rivers.

lha daṅ | klu daṅ | gnod sbyin daṅ | dri za daṅ | lha ma yin daṅ | nam mkha’ ldiṅ daṅ | mi ’am ci daṅ | lto ’phye chen po daṅ | mi daṅ mi ma yin pa dpag tu med pa daṅ yaṅ thabs gcig go || de nas bcom ldan ’das ’khor ’bum phrag du mas yoṅs su bskor ciṅ mdun gyis bltas te | rgyal po daṅ | blon po chen po daṅ | tshoṅ dpon daṅ | khyim bdag daṅ | blon po daṅ | groṅ rdal ba daṅ | yul gyi mi rnams kyis bsti staṅ du byas | bla mar byas | rim gror byas śiṅ mchod do ||

tshad med graṅs med pa’i lha daṅ : klu daṅ : gnod sbyin daṅ : dri za daṅ : lha ma yin daṅ : namkha’ ldi daṅ : mi ’am ci daṅ : lto’phye chen po daṅ : mi daṅ mi ma yin pa thabs gcig go || de nas bcoṁ ldan ’das ’khor du ma brgya phrag stoṅ gi bskor + mdun du byas nas : rgyal po daṅ rgyal pos blon po daṅ : khyim bdag tshoṅ dpon daṅ : groṅ khyer daṅ : groṅ ’dab daṅ : seṁs can rnaṁs kyi bla mar byas : rim gror byas : mchod par byas so :

與無央數天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽倶。悉皆來集尊重供養

復有無量世界中。無量阿僧祇。天龍藥叉揵達嚩阿蘇羅嚕茶緊那羅摩呼羅伽人非人等皆來集會。復有國王大臣寮佐。長者居士及諸人衆皆來集會爾時世尊。與百千衆前後圍遶恭敬供養。

[Other participants]
Also accompanying [him] were an immeasurable [number of] divinities (deva), snake-gods, (tree) spirits, celestial musicians, demons, man-birds, man-horses, serpent-beings, human beings (manuṣya) and [further] non-human beings (amanuṣya).
Then, after the Exalted One had been surrounded (parivṛta) and honored (puraskṛta) by many hundreds of thousands of assemblies, [he] was honored, venerated, worshiped and revered by kings, chief ministers (mahāmātya), guild leaders (śreṣṭhin), noblemen (gṛhapati), ministers (amātya), citizens (naigama) and country folk (janapada).

de’i tshe bcom ldan ’das bśos gsol ba’i ’og tu tsan dan gyi sñiṅ po’i khaṅ pa brtsegs pa de ñid du naṅ du yaṅ dag ’jog la źugs par gyur to || de nas saṅs rgyas kyi mthus | tsan dan gyi sñiṅ po’i khaṅ pa brtsegs pa de las padma mdab ma bye ba khrag khrig phrag ’bum yod pa | tshad śiṅ rta’i ’phaṅ lo tsam pa | kha dog daṅ ldan pa | kha ma bye ba bye ba khrag khrig phrag ’bum byuṅ bar gyur te | de dag steṅ gi nam mkha’i bar snaṅ la mṅon par ’phags nas | thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ ’di khebs par gyur te | ’di lta ste | dper na | rin po che’i bla re bźin du kun tu gnas par gyur to || padma’i sñiṅ po re re la yaṅ de bźin gśegs pa’i sku skyil mo kruṅ bcas te bźugs śiṅ | ’od zer ’bum dag rab tu ’gyed par kun tu snaṅ la | padma de dag thams cad kyaṅ śin tu kha bye bar gyur to ||

de nas de’i tshe bcoṁ ldan ’das bśos gsol gyis ’og du tsan dhan kyis sñiṅ po khaṅ bu brtseg pa na bźugs te : de nas saṅs rgyas kyis mthus tsan dhan kyi sñiṅ po khaṅ bu brtsegs pa : de las pad mo bye ba khrikhrig phrag stoṅ byuṅ ba śiṅ rta’i ’khor lo tshad tsam lo ma bye ba khrikhrag stoṅ pa khatog daṅ ldan pa : dri daṅ ldan pa sñiṅ po la ’dus te : +s pa de dag gi namkha’i bar snaṅ gi gnas las ’phags de : des saṅs rgyas kyi źiṅ thaṁs cad g-yog par gyur pa na : ’di lta ste : rin po che’i gźal med khaṅ bźin du kun tu g-yo ba pad ma’i sñiṅ po re re la de bźin gśegs pa’i sku dkyil mo druṅ bcas de bźugs na : ’od gzer brgya stoṅ rab tu gtoṅ bar kun tu kun tu ldaṅ ste : pad mo de dag las thaṁs cad kyaṅ rab tu +s par gyur to ||

爾時世尊於栴檀重閣。正坐三昧而現神變。有千葉蓮華大如車輪。其數無量色香具足而未開敷。一切花内皆有化佛。上昇虚空彌覆世界猶如寶帳。一一蓮花放無量光。一切蓮花同時舒榮。

爾時世尊於栴檀藏大樓閣中。食時後入佛神力故。從栴檀藏忽然涌出倶胝那庾多百千蓮花。一一蓮花有倶胝那庾多百千葉。量如車輪色香具足。是諸蓮花上昇虚空。遍覆一切諸佛刹土共相合成。如寶宮殿安住虚空。彼一切倶胝那庾多百千蓮花皆悉開敷。於一一花中皆有如來結跏趺坐。具三十二大丈夫相放百千光。

[The manifestation of supernatural phenomena]
At that time, after having been served food, the Exalted One withdrew for meditation in that same Candanagarbha pavilion, whereupon through the power of the Buddha appeared myriads of lotuses [coming out] from the Candanagarbha pavilion, with myriads of petals, as large as the wheels of carts (śakaṭacakrapramāṇa), colorful and not [yet] open. The [lotuses] then rose into the sky, covered this whole (sarvāvat) buddha-field, and remained [there] like a jewel canopy (ratnavitāna).
In each calyx of the lotuses (padmagarbha) was seated, cross-legged (paryaṅka), the body of a tathāgata, emitting hundreds of thousands of rays of light and visible everywhere. And all the lotuses were opened up in blossom.

de nas saṅs rgyas kyi byin gyi rlabs kyis | padma de dag gi mdab ma de dag thams cad kyaṅ mog mog po daṅ | nog nog po daṅ | dri ṅa ba daṅ | smad par ’os pa daṅ | mṅon par dga’ bar ’gyur ba ma yin par gyur to || ’on kyaṅ padma’i sñiṅ po de dag la | de bźin gśegs pa’i sku rnams skyil mo kruṅ bcas te | bźugs śiṅ | ’od zer ’bum dag rab tu ’gyed par kun tu snaṅ ṅo || de bźin gśegs pa’i sku padma’i sñiṅ po la bźugs pa de dag gis kyaṅ thams cad daṅ ldan pa’i saṅs rgyas kyi źiṅ ’di khyab par gyur te | de’i tshe saṅs rgyas kyi źiṅ ’di śin tu mdzes par gyur to || de nas de’i tshe byaṅ chub sems dpa’i tshogs thams cad daṅ | ’khor bźi yaṅ śin tu ṅo mtshar du gyur ciṅ dga’ bar gyur to ||

de nas saṅs rgyas kyi byin kyi rlab kyis pad mo de dag gi lo ma thaṁs cad rñes śiṅ źum + tog ṅan pa daṅ : dri mi źim pa daṅ : smrad pa daṅ : mi bzaṅ bar gyur to : de nas yaṅ pad mo de dag la de bźin gśegs pa’i sku dkyil mo gruṅ bcas de bźugs nas ’od zer brgya phrag ++ rab tu gtor ba kun tu snaṅ ste : pad mo de’i sñiṅ po la : de bźin gśegs pa’i sku bźugs pa saṅs rgyas kyi źiṅ thaṁs cad daṅ ldan par khyab par gyur nas : de’i dus na saṅs rgyas kyi źiṅ ’di mchog tu bzaṅ bar gyur+ to : de nas de’i dus na byaṅ chub seṁs dpa’ maṅ po : thaṁs cad daṅ : ’khor bźi bcoṁ ldan ’das kyi rdzu’phrul mṅon par ’dus byas pas : mthoṅ nas : ṅo mtshar thob ciṅ rmad du gyur pa thob par gyur nas :

佛神力故須臾之間皆悉萎變。其諸花内一切化佛結加趺坐。各放無數百千光明。於時此刹莊嚴殊特。一切大衆歡喜踊躍。怪未曾有

是時以佛威神力故。諸蓮花葉忽然痿瘁。形色臭穢而可厭惡皆不悦意。於花胎中諸如來等。各放無量百千光明。普現一切諸佛刹土皆悉端嚴爾時一切菩薩及四部衆皆悉驚愕。生奇特想怪未曾有。

[The fading of the lotuses]
Then, by the supernatural power (adhiṣṭhāna) of the Buddha all the petals of the lotuses, without exception, became dark, deep-black, putrid (durgandha) and disgusting, and no [longer] pleasing. But in the calyxes of the lotuses the bodies of the tathāgatas sitting cross-legged and emitting hundreds of thousands of rays of light were [still] visible everywhere.
Further, this whole buddha-field became filled with the [rays of light from] the bodies of the tathāgatas sitting in the calyxes of the lotuses. This buddha-field became extremely beautiful [during] that time. Then at that time the whole multitude of bodhisattvas and the four assemblies were extremely astonished (āścaryaprāpta) and filled with pleasurable excitement (audbilya-prāpta).

bcom ldan ’das kyi rdzu ’phrul mṅon par ’du mdzad pa de mthoṅ nas the tshom du gyur te | gaṅ padma bye ba khrag khrig phrag ’bum ’di dag gi ’dab ma rnams ’di ltar kha dog ṅan ciṅ chu ba rnams kyaṅ kha dog ṅan la smad pa’i ’os su gyur te | mṅon par dga’ bar ’gyur ba ma yin pa daṅ | padma’i sñiṅ po de dag la yaṅ de bźin gśegs pa’i sku re re skyil mo kruṅ bcas te bźugs śiṅ ’od zer ’bum dag rab tu ’gyed pas śin tu mdzes par kun tu snaṅ ba ’di’i rgyu ni gaṅ yin | rkyen ni gaṅ yin sñam mo || de nas thams cad daṅ ldan pa’i byaṅ chub sems dpa’i tshogs daṅ | ’khor bźi po the tshom du gyur pa rnams ’doṅ bar bya ba’i mtshan ma byas so || de’i tshe tsan dan gyi sñiṅ po’i khaṅ pa brtsegs pa der | byaṅ chub sems dpa’ sems dpa’ chen po rdo rje’i blo gros śes bya ba ’dus par gyur te ’dug go ||

ci’i rgyu ci’i rkyen kyis pad mî lo ma’i bye ba khrag khrig brgya phrag stoṅ pa ’di khatog ṅan par gyur : sbu gu khatog ṅan ciṅ smad pa daṅ : mi bzaṅ bar gyur la pad ma’i sñiṅ po ’di las : de bźin gśegs pa’i sku rere dkyil mo gruṅ bcas de bźugs nas : ’od gzer brgya phrag stoṅ rab tu gtoṅ źiṅ śin tu bzaṅ bar kun tu snaṅ źes the rtsom du gyur to : de nas bcoṁ ldan ’das kyis byaṅchub seṁs dpa’ maṅ po thaṁs cad daṅ : ’khor thetsom du gyur pa ñe bar ’oṅ ba’i phyir ltas byaso de nas de’i dus na yaṅ tsan dhan kyi sñiṅ po khaṅ bu brtseg pa der rdorje’i blogros źes bya ba byaṅchub seṁs dpa’ seṁs dpa’ chen po ’dus pa ’dug go ||

咸有疑念。今何因縁無數妙花忽然毀變。萎黒臭穢甚可惡饜

以佛世尊現作如是神通之事。大衆見斯咸懷疑惑作是念言。何因縁現倶胝那庾多百千蓮花。於須臾頃形色變壞。甚可厭惡無復悦意。於蓮花中現如來相。結跏趺坐放百千光明。如是光明令人愛樂爾時金剛慧菩薩摩訶薩。及諸大衆皆悉雲集於栴檀藏大樓閣中恭敬而坐

[Doubts of the onlookers]
[But] after seeing that supernatural display (ṛddhyabhisaṃskāra) of the Exalted One, [they] became uncertain (saṃśayaprāpta) [and questioned themselves]:
“What is the reason that the petals of all these myriads of lotuses became so unsightly (durvarṇa), and that the[ir] stalks (nāla) too became unsightly, disgusting and not pleasing, whereas in the calyxes of the lotuses each body of the tathāgatas is [still] sitting cross-legged, and in that [they] emit hundreds of thousands of rays of light are visible everywhere as [something] extremely beautiful?”
Thereupon, [the Exalted One] motioned (nimitta) to the entire multitude of bodhisattvas and the four assemblies who had become uncertain to come closer. At that time there was a [certain] bodhisattva-mahāsattva named Vajramati [who had also] gathered [with the others] in the Candanagarbha pavilion.

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po rdo rje’i blo gros la bka’ stsal pa | rigs kyi bu khyod kyis chos can gyi gtam las rtsoms te | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas la yoṅs su źu bar spobs par gyis śig || de nas byaṅ chub sems dpa’ sems dpa’ chen po rdo rje’i blo gros | bcom ldan ’das kyis gnaṅ bas lha daṅ | mi daṅ | lha ma yin daṅ bcas pa’i ’jig rten daṅ | byaṅ chub sems dpa’ thams cad daṅ | ’khor bźi po dag gi the tshom gyi zug rṅu rig nas | bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das ’jig rten gyi khams ’di thams cad padma kha dog ṅan ciṅ dri mi bda’ ba ’di lta bu bye ba khrag khrig phrag ’bum ’di dag gis khebs pa daṅ | de dag gi dbus na yaṅ de bźin gśegs pa’i sku skyil mo kruṅ bcas śiṅ bźugs te | ’od zer ’bum dag rab tu ’gyed par kun tu gda’ ba daṅ | de bźin gśegs pa’i sku de dag mthoṅ nas kyaṅ | srog chags bye ba khrag khrig phrag ’bum thal mo sbyar te phyag ’tshal ba’i rgyu ni gaṅ lags | rkyen ni gaṅ lags |

de nas bcoṁ ldan ’das kyi rdorje’i blo gros byaṅ chub seṁs dpa’ dpa’chen po la bka’ stsal pa : rigs kyi bu de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i saṅs rgyas la : khyod kyis rtsob par bgyi la chos daṅ ldan pa’i gtam rtsom lagso : de bcoṁ ldan ’das kyis bka’ rdorje’i blogros byaṅ chub seṁs dpa’ seṁs dpa’ chen pos lha daṅ mi daṅ : lha ma yin daṅ ’jig rten du bcas pa daṅ : ’khor bźi the tsom tu gyur pa ’i zug rṅu khoṅ du chud nas : bcoṁ ldan ’das la ’di skad ces gsol to : bcoṁ ldan ’das ci’i rgyu ci’i rkyen kyis ’di’i ’jig rten kyi khaṁs thaṁs cad ’di ’dra bar pad mo bye ba khrag khrig brgya phrag stoṅ gis kun tu g-yog ciṅ : ’di lta bu’i khatog ṅan ciṅ dri mi źim pa’i dbus na : de bźin gśegs pa’i dkyil mo gruṅ bcas de bźugs nas : ’od gzer brgya phrag stoṅ rab gtoṅ bar kun tu snaṅ : de bźin gśegs pa’i sku ’am : ’di mthoṅ nas : srog chags bye ba khrag khrig brgya stoṅ thal mo sbyar de phyags ’tshal :

爾時世尊。知諸菩薩大衆所疑。告金剛慧。善男子。於佛法中諸有所疑恣汝所問。時金剛慧菩薩知諸大衆咸有疑念。而白佛言。世尊。以何因縁。無數蓮花中皆有化佛。上昇虚空彌覆世界。須臾之間皆悉萎變。一切化佛各放無數百千光明。衆會悉見合掌恭敬。

爾時世尊告金剛慧菩薩摩訶薩言。汝善男子今應可問如來應正等覺甚深法要爾時金剛慧菩薩摩訶薩承佛聖旨。普爲一切天人世間。菩薩摩訶薩及四部衆懷疑惑故。白佛言世尊以何因縁。一切世界現於倶胝那庾多百千蓮花。一切於花胎中皆有如來。結跏趺坐放百千光。是諸蓮花忽然之間。形色可惡而令生厭。於彼花中倶胝那庾多百千如來。合掌而住儼然不動

[Questions of the bodhisattva Vajramati]
Then the Exalted One said to the bodhisattva-mahāsattva Vajramati:
“Son of good family (kulaputra), venture to question the Tathāgata, the Honorable One and Perfectly Awakened One, with reference to an exposition on the Dharma!”
At the Exalted One’s permission, the bodhisattva-mahāsattva Vajramati, realizing that the world with [its] gods, humans and demons and all the bodhisattvas and the four assemblies, were anxious with doubts, then asked him the following:
“Exalted One, what is the reason this entire world system is covered with these myriads of such unsightly and putrid lotuses, yet in their centers sit cross-legged bodies of tathāgatas emitting hundreds of thousands of rays of light and visible everywhere, and now myriads of living beings, seeing the bodies of the tathāgatas, raise their joined palms (kṛtāñjali) in homage?”

de nas de’i tshe byaṅ chub sems dpa’ rdo rje’i blo gros kyis tshigs su bcad pa ’di dag gsol to ||

de nas rdorje’i blogros byaṅchub sems dpa’ sems dpa’ chen po de’i dus na : tshigsu bcad pa ’di bśad do :

爾時金剛慧菩薩。以偈頌曰

爾時金剛慧菩薩摩訶薩以伽他問曰

Then at that time the bodhisattva Vajramati uttered these verses:

[0.1] saṅs rgyas stoṅ phrag bye ba mi g-yo bar || padma dag gi dbus na bźugs par ni ||
khyod kyis ’di ’dra’i rdzu ’phrul ston mdzad pa || bdag gis sṅan chad nam yaṅ ’di ma mthoṅ || [0.2] ’od zer stoṅ rnams rab tu ’gyed mdzad ciṅ || saṅs rgyas źiṅ ’di thams cad khebs par mdzad ||
ṅo mtshar chos kyi rnams la rol mdzad pa’i || ’dren pa rnams kyi bar chad ma mchis mdzes || [0.3] mdab ma dag daṅ chu ba smad ’os la || kha dog ṅan pa’i padma rnams dbus der ||
de dag rin chen raṅ bźin ’drar bźugs pa || ci’i slad du rdzu ’phrul ’di dag sprul || [0.4] bdag gis saṅs rgyas gaṅga’i bye sñed mthoṅ || de yi rdzu ’phrul khyad ’phags bdag mthoṅ ste ||
de riṅ gda’ ba’i rnam sprul ci ’dra ba || sṅon chad nam yaṅ ’di ’dra ’di ma mthoṅ || [0.5] rkaṅ gñis gtso bo lhas ni bstan du gsol || rgyu gaṅ rkyen gaṅ lags pa bśad du gsol ||
’jig rten don mdzad thugs brtse gsuṅ du gsol || lus can kun gyi the tshom dgum du gsol ||

[0.1] bdag gi sṅon ni ’di ltar yaṅ ma mthoṅ : de yis ci ’dra rdzu ’phrul stobs byas pa :
saṅs rgyas bye ba stoṅ ni ’dir gnas pa : pad mo rnaṁs kyi dbusu mi g-yo bar || [0.2] ’od gzer stoṅ gi rnaṁ par rab tu gtoṅ || saṅs rgyas kyi źiṅ kun rab tu g-yo bar byed :
ṅomtshar chos rnaṁs kyi ni rnam par rol || ’dren pa rnaṁs ni rtag tu +++ po’i || [0.3] de dag rnaṁs kyaṅ de la dga’ ba ste : ci ltar ṅan tog ṅan pa pad mo’i d++s na bźugs ||
lo ma mi sbu’u smrad pa ste || ci’i slad du rdzu ’phrul rnam par ’phrul : [0.4] bdag mthoṅ saṅs rgyas chu bo gaṅ ga byed ||
bd++ ’di lta bu ni sṅon ma mthoṅ : rnam par ’phrul pa ci ’dra bdag la snaṅ : [0.5] rkaṅ gi m+g gi bdag la bśad du gsol || ci’i rgyu ci’i rkyen kyi snaṅ :
’jig rten don daṅ thug brtse phyi ru gsuṅ || srog chags thaṁs cad dgod pa bśad du gsol ||

我昔未曾覩神變若今日
見佛百千億坐彼蓮花藏各放無數光彌覆一切刹
離垢諸導師莊嚴諸世界蓮花忽萎變莫不生惡饜
今以何因縁而現此神化我覩恒沙佛及無量神變
未曾見如今願爲分別説

我曾不見如來相而作神通之變化
現佛無量千倶胝住蓮花胎寂不動放千光明而影現悉皆映蔽諸佛刹
奇特於法而遊戲彼諸佛等悉端嚴猶如妙寶而顯現於惡色蓮花中坐
是蓮花葉皆可惡云何作是大神通我曾見佛如恒沙見彼殊勝神通事
我未曾見如是相如今遊戲之顯著唯願天中尊説示何因何縁而顯現
唯願世利作哀愍爲除一切諸疑惑

[0.1] “Myriads of buddhas are seated motionless in the center of lotuses: [with] such supernatural powers (ṛddhi) you display [them]. Never before have I seen [anything like] this!” [0.2] “The [sight] of the leaders (nāyaka) emitting thousands of rays of light, covering this entire buddha-field [with their splendor, and] wonderfully displaying a facile mastery of the dharmas, [is] constantly beautiful.”
[0.3] “There, in the center of unsightly lotuses [with] disgusting petals and stalks, sit [tathāgatas], as if they [had] the nature of a jewel (*ratnasvabhāva). Why have [you with your] supernatural powers (ṛddhi) created these [manifestations]?” [0.4] “I see buddhas equal in number to the sands of the Ganges River, [and] I see the exquisite (*viśiṣṭa) [manifestations] of the [Tathāgata’s] supernatural powers. Never before have [I] witnessed such a miracle (vikurvita) like this one existing right now.” [0.5] “[I] implore the Highest among Humans (dvipadottama), the Divine (deva), to teach. [I] implore [him] to explain the reason [for this miraculous display]. [I] implore [him] to speak [with] solicitude (anukampā) [in order to] benefit the world. [I] implore [him] to remove the doubts of all embodied [beings] (dehin).”

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po rdo rje’i blo gros la sogs pa thams cad daṅ ldan pa’i byaṅ chub sems dpa’i tshogs la bka’ stsal pa | rigs kyi bu dag de bźin gśegs pa’i sñiṅ po źes bya ba’i mdo śin tu rgyas pa yod de | de rab tu bstan pa’i phyir | de bźin gśegs pas snaṅ ba’i mtshan ma ’di lta bu ’di byas so || de’i phyir legs par rab tu ñon la yid la zuṅ śig daṅ bśad do || byaṅ chub sems dpa’ sems dpa’ chen po rdo rje’i blo gros daṅ | thams cad daṅ ldan pa’i byaṅ chub sems dpa’i tshogs des | bcom ldan ’das la legs so źes gsol te | bcom ldan ’das kyi ltar ñan pa daṅ | bcom ldan ’das kyis ’di skad ces bka’ stsal to ||

de nas bcom ldan ’das kyi rdorje blogros byaṅchub seṁdpa’ seṁs dpa’ chen po daṅ : sṅa ma’i byaṅchub seṁs dpa’ maṅ po thaṁs cad ’tshog pa bka’ stsal pa : rigs kyi bu de bźin gśegs pa’i sñiṅ po źes bya ba rab tu rgyas pa’i mdo sde de bśad pa’i de lta bu’i snaṅ ba’i lhas byas kyi de śin yid la byol la : leg pa ñon cig daṅ bśad to : źes nas dge’o : bcoṁ ldan ’das śes de rdorje’i blogros byaṅchub seṁs dpa’ seṁs dpa’ chen po daṅ : byaṅchub seṁs dpa’ seṁs dpa’ chen po : maṅ po de dag thams cad la : bcoṁ ldan ’das kyi ’di skad ces bka’ stsal to :

爾時世尊。告金剛慧及諸菩薩言。善男子。有大方等經名如來藏。將欲演説故現斯瑞。汝等諦聽善思念之。咸言善哉願樂欲聞。佛言

爾時世尊告金剛慧等上首菩薩。及一切衆菩薩言。諸善男子有大方廣如來藏經甚深法要。如來欲説是故先現如是色相。汝等善聽極善聽作意思惟爾時金剛慧菩薩等一切菩薩摩訶薩言。善哉世尊願樂欲聞佛言

[Introduction to the first simile]
Then the Exalted One said to the whole multitude of bodhisattvas, [including] the bodhisattva-mahāsattva Vajramati and others:
“Sons of good family, there is a sūtra of great extent (vaipulya) called Tathāgatagarbha. In order to teach it the Tathāgata has produced these signs [which] appeared [to you]. Listen therefore closely, be attentive, and [I] will teach [you].”
“Just so!” replied the bodhisattva-mahāsattva Vajramati and the whole multitude of bodhisattvas to the Exalted One, thereby acquiescing, and the Exalted One spoke:

rigs kyi bu dag ji ltar de bźin gśegs pas sprul pa’i padma kha dog ṅan pa | dri ṅa ba | smad par ’os pa | mṅon par dga’ bar ’gyur ba ma yin pa ’di dag daṅ | de bźin gśegs pa’i gzugs mdzes pa | gzugs bzaṅ ba | blta na sdug pa dag padma’i sñiṅ po ’di dag la skyil mo kruṅ bcas śiṅ ’khod de | ’od zer ’bum dag rab tu ’gyed ciṅ ’khod pa de dag kyaṅ rig nas | lha daṅ mi rnams phyag ’tshal źiṅ | mchod pa’i las kyaṅ byed pa de bźin du | rigs kyi bu dag de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis kyaṅ | raṅ gi śes rab daṅ | ye śes daṅ | de bźin gśegs pa’i mig gis sems can srog chags su gyur pa | ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ | sred pa daṅ | ma rig pa’i ñon moṅs pa bye ba phrag ’bum gyi sbubs su gyur pa thams cad daṅ |
rigs kyi bu dag sems can ñon moṅs pa’i sbubs su gyur pa de dag gi naṅ na | ṅa ’dra bar ye śes daṅ ldan pa | mig daṅ ldan pa’i de bźin gśegs pa maṅ po ’khod ciṅ skyil mo kruṅ bcas nas | mi g-yo bar ’khod pa mthoṅ ste | ñon moṅs pa thams cad kyis ñon moṅs pa can du gyur pa de dag gi naṅ na | de bźin gśegs pa’i chos ñid mi g-yo źiṅ | srid pa’i ’gro ba thams cad kyis ma gos pa dag mthoṅ nas | de bźin gśegs pa de dag ni ṅa daṅ ’dra’o źes smra’o || rigs kyi bu dag de bźin gśegs pa’i mig ni de ltar mdzes pa yin te | de bźin gśegs pa’i mig des sems can thams cad de bźin gśegs pa’i sñiṅ por mthoṅ ṅo ||

rigs kyi bu ’di lta ste : dper na : de bźin gśegs pas sprul pa’i pad mo ’di dag la khatog ṅan źiṅ : dri mi źim la slad ciṅ mi bzaṅ bar gyur la pad moi de dag thaṁs cad la sñiṅ po ’di dag la yaṅ : de bźin gśegs pa’i sku dkyil mo gruṅ bcas te bźugs nas ’od gzer brgya phrag stoṅ rab ++ toṅ źiṅ bzaṅ źiṅ sdug la gzugs daṅ ldan par bźugs par lha daṅ mi rnaṁs kyi de dag śes nas phyag ’tshal źiṅ mchod pa’i las byed do : rigs kyi bu de ltar de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i saṅs rgyas raṅ gi śes rab kyi ye śes daṅ : de bźin gśegs pa mig gis seṁs can srog chagsu gyur te : ’dod chags daṅ : źe sdaṅ daṅ : gtimug daṅ : sred pa daṅ ma rig pa daṅ : ñon moṅs pa bye ba brgya phrag stoṅ gi mdzod du mthoṅ ṅo :
rigs kyi bu seṁs can de dag ñon moṅs pa’i mdzod du gyur pa’i dbus na : ṅa daṅ ’dra ba ye śes daṅ ldan pa de bźin gśegs pa maṅ po’i dkyil mo gruṅ bcas te : mi g-yo bar bźugso : ñon moṅs pa thaṁs cad kyis ñon moṅs pa de dag gis dbus na : de bźin gśegs pa’i chos ñid mi g-yo źiṅ : byuṅ ba thaṁs cad kyi rgyud kyi ma gos par mthoṅ bas na : de bźin gśegs pa de bźin gśegs pa de daṅ ’dra’o : źes smra’o : rigs kyi bu de ltar de bźin gśegs pa mig bzaṅ po de bźin gśegs pa’i mig des seṁs can thaṁs cad de bźin gśegs pa’i sñiṅ por mthoṅ ṅo :

善男子。如佛所化無數蓮花忽然萎變。無量化佛在蓮花内。相好莊嚴結加趺坐。放大光明衆覩希有靡不恭敬。如是善男子。我以佛眼觀一切衆生。貪欲恚癡諸煩惱中。有如來智如來眼如來身。結加趺坐儼然不動。善男子。一切衆生。雖在諸趣煩惱身中。有如來藏常無染汚。徳相備足如我無異。

諸善男子。如此如來變化蓮花忽然之間。成惡色相。臭穢可惡令不愛樂。如是花中而現佛形。結跏趺坐放百千光明。相好端嚴人所樂見。如是知已有多天龍藥叉健達嚩阿蘇羅彼善男子善女人。爲於煩惱之所凌沒。於胎藏中有倶胝百千諸佛悉皆如我。如來智眼觀察彼等有佛法體。結跏趺坐寂不動搖。於一切煩惱染汚之中。如來法藏本無搖動。諸有趣見所不能染。是故我今作如是言。彼等一切如來如我無異。善男子如是如來以佛智眼。見一切有情如來藏。

“Sons of good family, just as these unsightly, putrid, disgusting and no [longer] pleasing lotuses, supernaturally created by the Tathāgata, and the pleasing and beautiful form of a tathāgata sitting cross-legged in [each of] the calyxes of these lotuses, emitting hundreds of thousands of rays of light, [are such that when they are] recognized by gods and humans, [these latter] then pay homage and also show reverence [to them], in the same way, sons of good family, also the Tathāgata, the Honorable One and Perfectly Awakened One, [perceives] with his insight (prajñā), knowledge (jñāna) and tathāgata-vision that all the various sentient beings are encased in myriads of defilements, [such as] desire (rāga), anger (dveṣa), misguidedness (moha), longing (tṛṣṇā) and ignorance (avidyā).
And, sons of good family, [he] perceives that inside sentient beings encased in defilements sit many tathāgatas, cross-legged and motionless, endowed like myself with a [tathāgata’s] knowledge and vision. And [the Tathāgata], having perceived inside those [sentient beings] defiled by all defilements the true nature of a tathāgata (tathāgatadharmatā) motionless and unaffected by any of the states of existence, then says: ‘Those tathāgatas are just like me!’
Sons of good family, in this way a tathāgata’s vision is admirable, [because] with it [he] perceives that all sentient beings contain a tathāgata (tathāgatagarbha).”

[The simile of a tathāgata in a lotus]

rigs kyi bu dag ’di lta ste dper na | skyes bu lha’i mig can la la źig gis | lha’i mig gis ’di ltar kha dog ṅan ciṅ | ’di ltar dri ṅa ba’i padma kha ma bye źiṅ | ma gyes pa dag la bltas te | de’i dbus na padma’i sñiṅ po la de bźin gśegs pa skyil mo kruṅ bcas śiṅ ’dug par rig nas | de bźin gśegs pa’i gzugs blta bar ’dod de | de bźin gśegs pa’i gzugs de yaṅ dag par sbyaṅ ba’i phyir | padma’i mdab ma kha dog ṅan ciṅ dri ṅa la | smad par ’os pa de dag ’byed ciṅ sel ba de bźin du | rigs kyi bu dag de bźin gśegs pas kyaṅ saṅs rgyas kyi mig gis sems can thams cad de bźin gśegs pa’i sñiṅ por mthoṅ nas | sems can de dag gi ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ | sred pa daṅ | ma rig pa’i ñon moṅs pa’i sbubs dbye ba’i phyir chos ston te | de sgrub pa’i de bźin gśegs pa rnams ni yaṅ dag pa ñid du gnas so ||

rigs kyi bu ’di lta ste : dper na skyes bu źig gi ’phral kyi mig gi de lta’i khatog ṅan pa dri mi źim pa pad mo’i sñiṅ po de la ’das pa pad mo’i sñiṅ po de’i naṅ na : de bźin gśegs pa bźugs na ni : de bźin ñid mthoṅ źiṅ śes na : de bźin gśegs pa’i sku mthoṅ bar ’dod de : khatog ṅan pa daṅ : dri mi źim par smod pa’i pad moi lo ma lhag par byed ciṅ sel ba ni de bźin gśegs pa de bźin gśegs pa de’i sku sbyaṅs ba’i phyir ro : rigs kyi bu de ltar de bźin gśegs pas : saṅs rgyas kyis mig gis seṁs can seṁs can thaṁs cad de bźin gśegs pa’i sñiṅ por mthoṅ ste : seṁs can de dag ’dod chags daṅ : źesdaṅ daṅ gtimug daṅ : sred pa daṅ : ma rig pa daṅ : ñon moṅs pa’i mdzod sbyaṅs pa’i phyir : chos bśad de gaṅ nan tan byed pa ni de bźin gśegs pa yoṅsu dag par gnas so :

又善男子。譬如天眼之人。觀未敷花見諸花内有如來身結加趺坐。除去萎花便得顯現。如是善男子。佛見衆生如來藏已。欲令開敷爲説經法。除滅煩惱顯現佛性。

善男子譬如以天妙眼。見於如是惡色惡香。諸蓮花葉纒裹逼迫。是以天眼見彼花中。佛眞實體結跏趺坐。既知是已欲見如來。應須除去臭穢惡業。爲令顯於佛形相故。如是如是。善男子如來以佛眼。觀察一切有情如來藏。令彼有情欲瞋癡貪無明煩惱藏。悉除遣故而爲説法。由聞法故則正修行。即得清淨如來實禮。

“Sons of good family, it is like the example of a person endowed with divine vision [who] would [use this] divine vision to look at such unsightly and putrid lotuses, not blooming and not open, and would [owing to his vision] recognize that there are tathāgatas sitting cross-legged in their center, in the calyx of [each] lotus, and [knowing that, he] would then desire to look at the forms of the tathāgatas; [he would] then peel away and remove the unsightly, putrid and disgusting lotus petals in order to thoroughly clean the forms of the tathāgatas.
In the same way, sons of good family, with the vision of a buddha, the Tathāgata also perceives that all sentient beings contain a tathāgata (tathāgatagarbha), and [therefore] teaches the Dharma [to them] in order to peel away the sheaths of those sentient beings [encased in such] defilements [as] desire, anger, misguidedness, longing and ignorance. And after [those sentient beings] have realized the [Dharma, their] tathāgatas [inside] are established in the perfection [of the tathāgatas].”

rigs kyi bu dag ’di ni chos rnams kyi chos ñid de | de bźin gśegs pa rnams byuṅ yaṅ ruṅ ma byuṅ yaṅ ruṅ | sems can ’di dag ni rtag tu de bźin gśegs pa’i sñiṅ po yin na | rigs kyi bu dag smad par ’os pa’i ñon moṅs pa’i sbubs rnams kyis yog pas | de dag gi ñon moṅs pa’i sbubs gźig pa daṅ | de bźin gśegs pa’i ye śes kyaṅ yoṅs su sbyaṅ ba’i phyir | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas byaṅ chub sems dpa’ rnams la chos ston te | bya ba ’di la yaṅ mos par byed do || de la byaṅ chub sems dpa’ sems dpa’ chen po chos de dag la mṅon par brtson par gnas pa de dag gaṅ gi tshe | ñon moṅs pa daṅ | ñe ba’i ñon moṅs pa thams cad las yoṅs su grol bar gyur pa de’i tshe | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas śes bya ba’i graṅs su ’gro ste | de bźin gśegs pa’i bya ba thams cad kyaṅ byed do ||

rigs ki bu chos rnaṁs kyi de bźin te : de bźin gśegs pa byuṅ ṅam : de bźin gśegs pa ma byuṅ yaṅ : seṁs can de dag thaṁs cad ni de bźin gśegs pa’i sñiṅ po’o : rigs kyi bu de nas yaṅ smon pa ñon moṅs pa’i mdzod kyi sgrub pa : ñon moṅs pa de dag gi mdzod gźom pa’i phyir de bźin gśegs pa’i ye śes yoṅssu sbyaṅs pa’i phyir : de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i saṅs rgyas byaṅchub sems dpa’ rnaṁs la chos ’chad do : de la byaṅchub sems dpa’ sems dpa’ chos + dag la nan tan du byed ciṅ gnas te nam ñon moṅs pa thaṁs cad daṅ ñe bar ñon moṅs pa thaṁs cad las yoṅs su grol bar gyur pa de’i tshe : de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyi graṅs su ’gro’o : thaṁs cad kyaṅ de bźin gśegs pa’i bya + byed do :

善男子。諸佛法爾。若佛出世若不出世。一切衆生如來之藏常住不變。但彼衆生煩惱覆故。如來出世廣爲説法。除滅塵勞淨一切智。善男子。若有菩薩信樂此法。專心修學便得解脱。成等正覺普爲世間施作佛事。

善男子如來出世若不出世。法性法界一切有情。如來藏常恒不變復次善男子。若諸有情可厭煩惱藏纒。爲彼除害煩惱藏故。淨如來智故。如來應正等覺。爲於菩薩而説法要。作如是事令彼勝解。既勝解已於法堅持。則於一切煩惱隨煩惱而得解脱。當於是時如來應正等覺。於其世間而得其數。是能作於如來佛事。

“Sons of good family, the essential law (dharmatā) of the dharmas is this: whether or not tathāgatas appear in the world, all these sentient beings at all times contain a tathāgata (tathāgatagarbha).
Sons of good family, in view of [this fact and] because [sentient beings] are encased in the disgusting sheaths of defilements, the Tathāgata, the Honorable One and Perfectly Awakened One, teaches the Dharma to bodhisattvas and also leads [them] to put faith in this [revelatory] activity in order to destroy their sheaths of defilements and [thereby] also completely purify the tathāgata-knowledge (tathāgatajñāna) [contained within]. When (yadā) in this [connection] the bodhisattva-mahāsattvas [who] assiduously apply [themselves] (abhiyujyate) to these Dharmas have completely become free from all defilements and impurities, then (tadā) [they] will be designated ‘tathāgata, honorable one and perfectly awakened one,’ and [they] will also perform all the tasks of a tathāgata.”

de nas de’i tshe bcom ldan ’das kyis tshigs su bcad pa ’di dag bka’ stsal to ||

de nas bcom ldan ’das de’i dus na tshigsu bcad pa ’di dag bśad do ||

爾時世尊以偈頌曰

爾時世尊説伽他曰

Then at that time the Exalted One uttered these verses:

[1.1] ji ltar padma smad par ’os gyur pa || de’i mdab ma sbubs gyur ma gyes la ||
de bźin gśegs pa’i sñiṅ po ma gos te || mi ’ga’ la las lha yi mig gis mthoṅ || [1.2] de ni de’i mdab ma ’byed pa na || dbus na rgyal ba’i lus ni mthoṅ gyur nas ||
rgyal ba ñe ba’i ñon moṅs phyir mi ’gyur || de ni ’jig rten kun tu rgyal bar ’gyur || [1.3] de bźin ṅas kyaṅ srog chags thams cad kyi || dkyil der gnas pa’i rgyal ba rnams kyi lus ||
ji ltar smad ’os padma’i sbubs ’dra ba’i || ñon moṅs stoṅ phrag bye bas khebs pa mthoṅ || [1.4] ṅa yaṅ de dag gi ni bsal ba’i phyir || mkhas pa rnams la rtag tu chos ston te ||
sems can ’di dag saṅs rgyas ’gyur bya źes || rgyal ba’i phyir ni ñon moṅs rnam par sbyoṅ || [1.5] ṅa yi saṅs rgyas mig ni de ’dra ste || de yis rgyal ba’i lus su gnas pa yi ||
sems can ’di dag thams cad mthoṅ gyur te || de dag rnam par sbyaṅ phyir chos smra’o ||

[1.1] ci ltar pad mo spyad pa de ni de’i lo ma rnaṁs kyi +++ ma gyes |
de bźin gśegs pai sñiṅ po de yaṅ ni || dri ma ma gos +skyes pas ’phrul mi mthoṅ || [1.2] de’i lo ma de rnaṁs sel bar byed : de’i naṅ na sku yaṅ mthoṅ :
phyis ni rgyal la ñon moṅs ’byuṅ ste + rgyal ba ’di ni ’jig rten kun du ’byuṅ ste :
[1.3] bdagis srog chags : kun mthoṅ ba’i sñiṅ po de la rgyal ba’i sku rnaṁs mthoṅ ba’i gnas :
ñon moṅs pa bye ba stoṅ gis kun tu khebs : de bźin pad mo’i sñiṅ po smad pa ’o : [1.4] bdagis de dag gsal ba’i phyir : rtag tu mkhas pa rnaṁs la chos kyaṅ bśad :
ñon moṅs pa ni rnaṁs rgyal ba rgyal ’i thaṁs phyir : ci ltar seṁs can ’di dag saṅs rgyas par ’gyur : [1.5] ’di ltar ’di ’dra ’i saṅs rgyas mig : ṅa’i seṁs can ’di dag kun mthoṅ ba ||
de ru rgyal ba’i sku yaṅ rab tu gnas || de dag rnam par sbyaṅ ba’i phyir : chos kyaṅ

譬如萎變花其花未開敷
天眼者觀見如來身無染除去萎花已見無礙導師
爲斷煩惱故最勝出世間佛觀衆生類悉有如來藏
無量煩惱覆猶如穢花纒我爲諸衆生除滅煩惱故
普爲説正法令速成佛道我已佛眼見一切衆生身
佛藏安隱住説法令開現

如彼蓮花可厭惡并其胎葉及鬚蕊
譬如天眼而觀見是如來藏無所染若能除去萎花葉於中即見如來身
復不被諸煩惱染則於世間成正覺今我悉見諸有情内有如來微妙體
除彼千倶胝煩惱令厭惡如萎蓮花我爲彼等而除遣我智者常説妙法
佛常思彼諸有情悉皆願成如來體我以佛眼而觀見一切有情住佛位
是故我常説妙法令得三身具佛智

[1.1] “It is as if [there were] a disgusting lotus whose [unsightly] sheath-[like] petals were not opened out, yet [whose] inside [containing a] tathāgata, were unpolluted [by the petals], and a person with divine vision perceived [this].” [1.2] “If this [person] peeled away its petals, in the center the body of a victorious one would appear, and no impurity would then arise any longer [from this] victorious one. He would appear as a victorious one [in] the whole world.”
[1.3] “In the same way, I also see bodies of victorious ones placed in the midst of all living beings, encased in myriads of defilements [that are] just like the disgusting sheaths of a lotus.” [1.4] “[And] because I also desire to remove [the defilements] of those [sentient beings, I] am continually teaching the Dharma to the wise, thinking,
‘May these sentient beings become awakened!’
[And I] purify [their] defilements, so that [they may become] victorious ones.” [1.5] “My buddha-vision is like that [person’s divine vision]: with the [vision of a buddha I] see that in all these sentient beings the body of a victorious one is established, and in order to purify them [I] preach the Dharma.”

[The simile of honey shielded by bees]

rigs kyi bu dag gźan yaṅ ’di lta ste dper na | sbraṅ tshaṅ zlum po śiṅ gi yal ga la ’phyaṅ ba || buṅ ba ’bum gyis kun tu bsruṅs śiṅ || sbraṅ rtsis yoṅs su gaṅ ba źig yod la || de nas sbraṅ rtsi ’dod pa’i mi źig gis srog chags kyi rnam pa buṅ ba de dag thabs mkhas pas bskrad nas | sbraṅ rtsi des sbraṅ rtsi’i bya ba byed do || rigs kyi bu dag de bźin du sems can thams cad kyaṅ sbraṅ tshaṅ daṅ ’dra ste | de la saṅs rgyas ñid ñon moṅs pa daṅ | ñe ba’i ñon moṅs pa bye ba phrag ’bum gyis śin tu bsruṅs pa | de bźin gśegs pa’i ye śes mthoṅ bas rig go || rigs kyi bu dag ji ltar sbraṅ tshaṅ gi naṅ na | sbraṅ rtsi buṅ ba bye ba phrag ’bum gyis kun tu bsruṅs pa yod par skyes bu mkhas pa źig gis śes pas rig pa de bźin du | sems can thams cad la yaṅ saṅs rgyas ñid ñon moṅs pa daṅ | ñe ba’i ñon moṅs pa bye ba phrag ’bum gyis kun tu bsruṅs pa yod par de bźin gśegs pa’i ye śes mthoṅ bas rig ste |

rigs gyi bu gźan yaṅ ’di lta ste : dper na : sbraṅ rtsi’i stod zlum por gyur pa śiṅ gis yas ga ’phyaṅ ste : buṅ ba brgyastoṅ gi sruṅs sbraṅ rtsi yoṅsu gaṅ ba sbraṅ rtsi ’dod pa’i skyes bus ba srog chagsu gyur pa dag thaṁs cad mkhas pas bskrad nas sbraṅ rtsi sbraṅ rtsis ’i bya ba byed do : rigs kyi bu de lta bas na ’di bźin seṁs can thaṁs cad kyaṅ sbra rtsi ’dra ste : de bźin gśegs pa’i ye śes kyi mthoṅ bas : saṅs rgyas su ’gyur +ñon moṅs pa daṅ : ñe bar ñon moṅs pa bye ba stoṅ phrag brgyas sruṅ bar śes so : rigs kyi bu ci lta bu sbraṅ rtsi’i snod kyi dbus na bar śes pa’i skyesbus sbraṅ rtsi bye ba phrag stoṅ gis sruṅ bar ye śes kyi śes so : de ltar

復次善男子。譬如淳蜜在巖樹中。無數群蜂圍繞守護。時有一人巧智方便。先除彼蜂乃取其蜜。隨意食用惠及遠近。如是善男子。一切衆生有如來藏。如彼淳蜜在于巖樹。爲諸煩惱之所覆蔽。亦如彼蜜群蜂守護。我以佛眼如實觀之。

復次善男子譬如蜜房。懸於大樹其状團圓。有百千蜂遮護其蜜。求蜜丈夫以巧方便。駈逐其蜂而取其蜜隨蜜所用。如是如是善男子。一切有情猶如蜜房。爲倶胝百千煩惱隨煩惱之所藏護。以佛智見能知此已。則成正覺。善男子如是蜜房。智者丈夫既知其蜜。亦復了知於倶胝百千衆煩惱蜂之所守護。如是一切有情。以如來智見知已成佛。於彼爲倶胝百千煩惱隨煩惱之所遮覆。

“Sons of good family, again it is as if there were, for example, a round honeycomb hanging from the branch of a tree, shielded on all sides by a hundred thousand bees and filled with honey. And a person desiring honey, [and knowing of the honey within,] would then with skill [in the application of appropriate] means expel all the living beings, the bees, and then use the honey [in the way] honey is to be used.
In the same way, sons of good family, all sentient beings without exception are like a honeycomb: with a tathāgata’s mental vision [I] realize that [their] buddhahood within is ‘shielded on all sides’ by myriads of defilements and impurities.
Sons of good family, just as a skillful person by [his] knowledge realizes that there is honey inside a honeycomb shielded on all sides by myriads of bees, in the same way [I] realize with [my] tathāgata’s mental vision that buddhahood is without exception ‘shielded on all sides’ in all sentient beings by myriads of defilements and impurities.”

rigs kyi bu dag de la de bźin gśegs pa yaṅ thabs la mkhas pas buṅ ba bsal ba de bźin du sems can de dag gi ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ | ṅa rgyal daṅ | rgyags pa daṅ | ’chab pa daṅ | khro ba daṅ | gnod sems daṅ | phrag dog daṅ | ser sna la sogs pa’i ñon moṅs pa daṅ | ñe ba’i ñon moṅs pa rnams bsal nas | ji ltar sems can de dag la yaṅ ñon moṅs pa daṅ | ñe ba’i ñon moṅs pa de dag gis ñe ba’i ñon moṅs pa can du mi ’gyur ba daṅ | gnod par mi ’gyur ba de lta de ltar chos ston to || de bźin gśegs pa’i ye śes mthoṅ ba de rnam par sbyaṅs nas | ’jig rten na de bźin gśegs pa’i bya ba byed de | rigs kyi bu dag ṅa’i de bźin gśegs pa’i mig yoṅs su dag pa des | ṅas sems can thams cad de ltar mthoṅ ṅo ||

thabs pas seṁs can thams cad la sbraṅ rtsi byed pa bskad pa bźin du sems can de dag gis ’dod chags daṅ : źe sdaṅ daṅ : gtimug daṅ : ṅa rgyal daṅ : drag pa daṅ : ’chag pa daṅ : khro ba daṅ : gnod sems daṅ : ṅan seṁs ’juṅs pa ’di la stsogs pa’i ñon moṅs pa daṅ : ñe bar ñon moṅs pa med par bya ba’i phyir : de bźin du chos ’chad do : ci ltar ci lta bu yaṅ seṁs can de dag ñe ba’i ñon moṅs pas ñe bar ñon moṅs par mi ’gyur ba daṅ : gduṅs par mi ’gyur ba daṅ : de bźin du de bźin gśegs pa’i yeśes mthoṅ ba de rnam par sbyaṅs te : de bźin gśegs pa’i byed pa ’jig rten du byed do : rigs kyi bu ṅa’i de bźin gśegs pa’i mig yoṅsu dag pas : ṅas seṁs can ’di dag thaṁs cad mthoṅ ṅo :

以善方便隨應説法。滅除煩惱開佛知見。普爲世間施作佛事。

善男子如來以巧方便力。爲害蜂者教諸有情。驅逐欲瞋癡慢憍覆忿怒嫉慳煩惱隨煩惱故。如是説法。令諸有情不爲煩惱之所染汚。無復逼惱亦不附近。善男子云何此等有情。我以如來智見爲淨。除故於諸世間而作佛。事善男子以清淨眼。見諸有情如是清淨。

“And, sons of good family, just like the [person who] removed the bees, also the Tathāgata, with skill in [the application of appropriate] means (upāyakuśala), removes sentient beings’ defilements and impurities [from their buddhahood] within, [such as] desire (rāga), anger (dveṣa), misguidedness (moha), pride (māna), insolence (mada), jealous disparagement (mrakṣa), rage (krodha), malice (vyāpāda), envy (īrṣyā), avarice (mātsarya), and so on. [He] then teaches the Dharma in such a way so that those sentient beings will not again become polluted and harmed by the defilements and impurities.
[When their] tathāgata’s mental vision has become purified, [they] will perform the tasks of a tathāgata in the world. Sons of good family, this is how I see all sentient beings with my completely pure vision of a tathāgata.”

de nas de’i tshe bcom ldan ’das kyis tshigs su bcad pa ’di dag bka’ stsal to ||

de nas bcoṁ ldan ’das kyis de’i tshe de’i dus na : tshigsu bcad pa ’di bśad do ||

爾時世尊以偈頌曰

爾時世尊説伽陀曰

Then at that time the Exalted One uttered these verses:

[2.1] ji ltar ’di na sbraṅ tshaṅ yod pa la || buṅ bas kun tu bsruṅs śiṅ sbas gyur pa ||
mi gaṅ sbraṅ rtsi ’dod pas de mthoṅ nas || de ni buṅ ba rab tu skrod par byed || [2.2] de bźin ’dir yaṅ sbraṅ tshaṅ lta bu ni || srid pa gsum gyi sems can thams cad do ||
de dag ñon moṅs bye ba maṅ ba ste || ñon moṅs dbus na de bźin gśegs ’dug mthoṅ || [2.3] ṅa yaṅ saṅs rgyas rnam par sbyaṅ don du || buṅ ba skrod pa lta bur ñon moṅs sel ||
gaṅ gis ñon moṅs bye ba gnod ’gyur ba || chos rnams ’dir ni thabs kyis rab ston te || [2.4] de dag ji ltar de bźin gśegs gyur la || ’jig rten kun tu rtag tu bya byed ciṅ ||
spobs ldan ji ltar sbraṅ ma’i sbraṅ rtsi yi || snod ’dra’i chos ston ’gyur bar bya phyir ro ||

[2.1] ci ltar sbraṅ rtsi’i sdod du gyur pa ni || bu ba rnaṁs kyi bsruṅs śiṅ sbas pa de :
sbrartsi ’dod pa’i mi yis mthoṅ nas su || buṅ ba rnaṁs ni skod par byed do : [2.2] ci ltar sbraṅ rtsi sdod ni ’di bźin du || seṁs can thaṁs cad ’byuṅ ba gsuṁ na mthoṅ :
buṅ ba de dag ñon moṅs bye ba maṅ na : ñon moṅs dbus na : de bźin gśegs pa gnas [2.X] ṅas ni : saryas : saṅs rgyas rnaṁ par sbyaṅs pa’i phyir :
buṅ ba ci ltar rtsi ’i sdod ni ’di bźin du || seṁs can thaṁs cad ’byuṅ ba gsum na mthoṅ :
buṅ ba de dag ñon moṅs pa bye ba maṅ : ñon moṅs pa dbus na : de bźin gśegs pa gnas ||
[2.3] ṅas ni saṅs rgyas rnampar sbyaṅs pa’i phyir : bu++ ci ltar skrod pa de bźin ñon moṅs pa gsal :
thabs kyi chos rnaṁs kyaṅ ni smra bar bya : ñon moṅs pa bye ba de rnams med par bya : [2.4] de bźin gśegs pa ci ltar ’gyur ba de : rtag tu ’jig rten thaṁs cad don kyaṅ byed :
ci ltar sbraṅ ma’i sbraṅ rtsis sdod gyur pa || de ltar spobs śiṅ chos kyaṅ bśad par ro ||

譬如巖樹蜜無量蜂圍繞
巧方便取者先除彼群蜂衆生如來藏猶如巖樹蜜
結使塵勞纒如群蜂守護我爲諸衆生方便説正法
滅除煩惱蜂開發如來藏具足無礙辯演説甘露法
普令成正覺大悲濟群生

猶如蜜房状團圓衆蜂護而所隱覆
求蜜丈夫而見已悉皆駈逐於衆蜂我見有情在三有亦如蜜房無有異
倶胝衆生煩惱蜂彼煩惱中如來住我佛常爲淨除故害彼煩惱如逐蜂
以巧方便爲説法令害倶胝衆煩惱云何成佛作佛事常於世間如蜜器
猶如辯才説好蜜令證如來淨法身

[2.1] “It is as if there were a honeycomb here, shielded on all sides and hidden by bees, [but] a person desiring honey would perceive the [honey within] and expel the bees.” [2.2] “Also here in the same way, all sentient beings [in] the triple states of existence are like the honeycomb. The many myriads of defilements are [like] the [bees, yet I] see that inside the defilements there exists a tathāgata.” [2.3] “Also, in order to clean [this] buddha, I remove the defilements, even as [the person desiring honey] expels the bees. [Using appropriate] means, [I] teach here dharmas so that myriads of defilements will be eradicated.” [2.4] “[I do this] in order to induce those [sentient beings], after becoming tathāgatas, to continually perform the tasks [of a tathāgata] throughout the world, and with readiness in speech to teach the Dharma, [which is] like a pot of honey from bees.”

[The simile of kernels enclosed by husks]

rigs kyi bu dag gźan yaṅ ’di lta ste dper na | ’bras sa lu ’am | nas sam | ci tse ’am | ’bru rnams ni sñiṅ po phub mas yoṅs su bsruṅs pa yin te | de raṅ gi phub ma las ma byuṅ gi bar du bza’ ba daṅ | bca’ ba daṅ | myaṅ ba’i bya ba mi byed kyi | rigs kyi bu dag skyes pa ’am | bud med gaṅ dag bza’ ba daṅ | bca’ ba la sogs pa zas skom gyi bya ba ’dod pa de dag gis brṅas śiṅ brduṅs te | phub ma’i sbubs daṅ phyi śun sel to ||

rigs kyi bu gźan yaṅ ’di lta ste : dper na ’bru ’am : nas sam : ci rtse ’am : so pa rnams kyi sñiṅ po phub mas ++ par gyur te : nam phub ma las yoṅsu ma byed pa’i bar du mi bca’ pa mi bzaṅ : myoṅ bar yaṅ mi ’gyuro : rigs kyi bu bca’ ba daṅ : bzod pa daṅ : btuṅ bar bya ba’i bud med dam : skyes pas phyir źiṅ ba++ nas : phub ma’i ñon moṅs pa gsal te : phyirol ’dir ro :

復次善男子。譬如粳糧未離皮糩。貧愚輕賤謂爲可棄。除蕩既精常爲御用。

復次善男子。譬如稻麥粟豆。所有精實爲糠所裹。若不去糠不堪食用。善男子求食之人。若男若女以其杵臼舂去其糠而充於食

“Sons of good family, again it is like the example of winter rice, barley, millet or monsoon rice [whose] kernel (sāra) is shielded all around by a husk (tuṣa): as long as the [kernel] has not come out of its husk, [it can]not serve the function of solid, soft and delicious food. But, sons of good family, [it can serve this function very well once] some men or women, desiring that [these grains serve their] function as food and drink in hard, soft or other [forms],105 after having it reaped and threshed, remove the [coarse] sheath of the husk and the [fine] outer skin.”

rigs kyi bu dag de bźin du de bźin gśegs pa yaṅ de bźin gśegs pa’i spyan gyis sems can thams cad la de bźin gśegs pa ñid | saṅs rgyas ñid raṅ byuṅ ñid | ñon moṅs pa’i sbubs kyi śun pas dkris śiṅ gnas par mthoṅ ṅo || rigs kyi bu dag de la de bźin gśegs pa yaṅ ñon moṅs pa’i sbubs kyi śun pa bsal ba daṅ | de bźin gśegs pa ñid yoṅs su sbyaṅ ba daṅ | sems can ’di dag ji ltar ñon moṅs pa’i sbubs kyi śun pa thams cad las grol te | ’jig rten du de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas śes bya ba’i graṅs su ’gro bar ’gyur sñam nas | sems can rnams la chos ston to ||

rigs kyi bu de ltar ’dir de bźin gśegs mig gis seṁs thaṁs cad ñon moṅs pa’i mdzod kyis phub mas dkris pa de bźin gśegs pas : ’gyur ba : saṅs rgyasu ’gyur ba : raṅ ’byuṅ ba don daṅ bcas te : gnas pa : mthoṅ ṅo : rigs kyi bu de bźin gśegs pas kyaṅ ñon moṅs pa thaṁs cad kyi phub ma bsal ba’i phyir de bźin gśegs pa ñid yoṅsu sbyaṅs pa daṅ : ci nas sems can ’di dag ñon moṅs pa thaṁs cad kyi mdzod kyi phub ma las grol te : ’jig rten du de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas su ’gro ba’i phyir : seṁs can rnaṁs la chos ’chad do :

如是善男子。我以佛眼觀諸衆生。煩惱糠糩覆蔽如來無量知見。故以方便如應説法。令除煩惱淨一切智。於諸世間爲最正覺。

如是如是。善男子如來應供正遍知。以如來眼。觀見一切有情具如來體。爲煩惱皮之所苞裹。若能悟解則成正覺。堅固安住自然之智。善男子彼如來藏。處在一切煩惱之中。如來爲彼有情除煩惱皮。令其清淨而成於佛。爲説於法。常作是念。何時有情去一切煩惱。藏皮得成如來出現於世。

“Sons of good family, in the same way [that people are aware of the precious kernel within the husk, so] too the Tathāgata perceives with [his] tathāgata-vision that tathāgatahood, buddhahood, svayaṃbhūtva—wrapped in the skin of the sheaths of defilements—is [always] present in every sentient being. Sons of good family, the Tathāgata also removes the skin of the sheaths of defilements, purifies the tathāgatahood in them and teaches the Dharma to sentient beings, thinking:
‘How [can] these sentient beings become free from all the skins of the sheaths of defilements [so that they] will be designated in the world as ‘tathāgata, honorable one and perfectly awakened one’?’”

de nas de’i tshe bcom ldan ’das kyis tshigs su bcad pa ’di dag bka’ stsal to ||

de nas bcoṁ ldan ’das kyis de’i tshe de’i dus na : tshigsu bcad pa ’di dag bśad do ||

爾時世尊。以偈頌曰

爾時世尊説伽他曰

Then at that time the Exalted One uttered these verses:

[3.1] ji ltar ’bru ’am sa lu’i ’bras kyaṅ ruṅ || ci tse ’am ni ’on te nas kyaṅ ruṅ ||
ji srid bar du de dag phub bcas pa || de srid bar du bya ba mi byed de || [3.2] de dag gis ni brduṅs nas phub bsal na || bya ba rnam pa maṅ po dag kyaṅ byed ||
sñiṅ po phub ma ldan pa de dag ni || sems can rnams la bya ba mi byed do || [3.3] de bźin sems can kun gyi saṅs rgyas sa || ñon moṅs rnams kyis khebs par ṅas mthoṅ nas ||
ṅas ni de dag rnam par sbyaṅ ba daṅ || saṅs rgyas myur thob bya phyir chos ston to || [3.4] sems can kun la ṅa ’dra’i chos ñid ni || ñon moṅs brgya yis dkris nas gaṅ yod pa ||
de ni rnam sbyaṅs thams cad ji lta bur || rgyal bar myur ’gyur bya phyir chos ston to ||

[3.1] ci ltar ’bru daṅ : ci lta nas daṅ :
ci tse rnaṁs phub ma bcas gyur pa : don du bya ba [3.2] de dag phrad te bsal nas su || rnaṁ pa maṅ po’i don kyaṅ byed :
de dag sñiṅ po phub mar ldan : bsal nas seṁs can don kyaṅ byed :
[3.3] de ltar bdagis seṁs can thaṁs cad mthoṅ : ñon moṅs pas ni saṅs rgyas sa yaṅ khebs ||
de dag bsal ba’i phyir chos kyaṅ bśad : myur tu thaṁs cad saṅs rgyas pa yaṅ ’gyur : [3.4] seṁs can thaṁs cad chos ñid ṅa ’dra ste : ñon moṅs pa ni brgya’i bskor nas gnas :
de dag rnaṁ par dag phyir chos kyaṅ smra || ci nas thaṁs cad myur du rgyal ’gyur ba ||

譬一切粳糧皮糩未除蕩
貧者猶賤之謂爲可棄物外雖似無用内實不毀壞
除去皮糩已乃爲王者膳我見衆生類煩惱隱佛藏
爲説除滅法令得一切智如我如來性衆生亦復然
開化令清淨速成無上道

譬如稻穀與粟床大小麥等及於豆
彼等爲糠之所裹是不堪任於所食若能舂杵去於糠於食種種而堪用
精實處糠而不堪不懷有情爲作利我常觀見諸有情以煩惱裹如來智
我爲除糠説妙法願令速悟證菩提與我等法諸有情住百煩惱而藏裹
爲令淨除我説法何時速成諸佛身

[3.1] “[It is] like monsoon rice or winter rice, or [like] millet or barley, [which,] as long as they are in the husk, [can]not serve [their] function.” [3.2] “[But] having been pounded [and their] husks having been removed, they [can] serve all [their] various functions. [However,] the kernels in the husks [can]not serve [any] function for sentient beings.”
[3.3] “In the same way [that people are aware of the precious kernel within the husk,] I see that the ground of buddha[hood of] all sentient beings is covered by defilements. And then I teach the Dharma in order to purify them and let [them] attain buddha[hood] quickly.” [3.4] “In order that [they] may quickly become victorious ones, [I] teach the Dharma so that, like mine, [their] true nature (dharmatā), which, [though] wrapped in hundreds of defilements, is in all sentient beings, becomes purified [in] all [of them].”

[The simile of a gold nugget in excrement]

rigs kyi bu dag gźan yaṅ ’di lta ste dper na | rul pa daṅ | ñal ñil gyi gnas bśaṅ gci dri mi źim pas kun tu gaṅ ba źig tu | mi gźan gseb lam nas soṅ ba źig gi gser gyi gar bu zlum po źig lhuṅ bar gyur la | bśaṅ gci dri ṅa bas kun tu gaṅ ba | rul pa daṅ | ñal ñil gyi gnas der mi gtsaṅ ba gźan daṅ gźan dag gis mnan pas | bltar mi snaṅ bar gyur ciṅ der de lo bcu ’am | ñi śu ’am | sum cu ’am | bźi bcu ’am | lṅa bcu ’am | lo brgya ’am | lo stoṅ du mi gtsaṅ bas chud mi za ba’i chos can de sems can gaṅ la yaṅ phan pa mi byed do ||

rigs kyi bu gźan yaṅ ’di lta ste : dper na : rul ba’i lud kyi khuṅ slad s+ṅ : gcin daṅ : dri mi źim pas : yoṅsu dag pa’i laṁ de’i dbusu skyes bu gźan źig ’gro ba na : gser kyi ’chin pa źig stoṅ bar gyur nas : der slad sa daṅ : gcin gcin dri mi źim par yoṅsu gaṅ : ril ba’i lud phuṅ mi gtsaṅ ba gźan rnaṁs kyis brnan pas : laṁ kyi snaṅ bar ’gyur te : de na de lo bcu ’am : ñi śu ’am : suṁ cu ’am : bźi bcu ’am : drug bcu ’am : brgyar brtson par byed pa de dag gi don kyaṅ ma ruṅ bar mi ’gyur ba ’dug ste : des de na seṁs can gaṅ la yaṅ phan par mi byed de :

復次善男子。譬如眞金墮不淨處。隱沒不現經歴年載。眞金不壞而莫能知。

復次善男子。譬如臭穢諸惡積聚。或有丈夫懷挾金磚於傍而過。忽然悞落墜于穢中。而是金寶沈沒臭穢。或經十年或二十年。或五十年或百千年處於糞穢。是其本體不壞不染。亦不於人能作利益。

“Sons of good family, again it is like the example of a round nugget (piṇḍa) of gold [belonging to] someone (puruṣāntara) [who] had walked [along] a narrow path, [and whose nugget] had fallen into a place of decaying substances and filth, [a place] full of putrid excrement. In that place of decaying substances and filth full of putrid excrement, the [gold nugget], having been ‘overpowered’ by various impure substances, would have become invisible, [and would have remained] there for ten, twenty, thirty, forty, fifty, a hundred or a thousand years, [but it would, though surrounded] by impure substances, [never be affected by them, owing to] its imperishable nature (avināśadharmin). [Because of the covering of impure substances, however, it could] not be of use to any sentient being.”

rigs kyi bu dag de nas lhas lha’i mig gis gser gyi gar bu zlum po de la bltas nas | mi źig la kye mi khyod soṅ la ’di na | rin po che’i mchog gser rul pa daṅ | ñal ñil gyi rnam pas non pa de byi dor gyis la gser gyis gser gyi bya ba gyis śig ces bsgo na rigs kyi bu dag rul pa daṅ | ñal ñil gyi rnam pa źes bya ba de ni ñon moṅs pa rnam pa sna tshogs kyi tshig bla dags so || gser gyi gar bu źes bya ba de ni chud mi za ba’i chos can gyi tshig bla dags so || lhas lha’i mig ces bya ba de ni | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyi tshig bla dags so || rigs kyi bu dag de ltar de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyaṅ | sems can thams cad la de bźin gśegs pa’i chos ñid chud mi za ba yod pa’i ñon moṅs pa rul pa daṅ | ’dam rdzab lta bu rnams bsal ba’i phyir | sems can rnams la chos ston to ||

de nas rigs kyi bu gser kyi ’chin pa de lhas ’phrul gyis mig gi mthoṅ na : skyes bu gźan źig ’di smras so : kye skyes bu soṅ la ’jigs na : rin po che mchog gi gsel rus pa ’i lud kyi non ciṅ ’dug pa de la yoṅsu sbyoṅs daṅ : gser kyi gser kyi don byed do : rigs gyi bu rul pa’i lud khaṅ źes bya ba ’di na ñon moṅs pa sna tshogs : rnam pa du ma’i tshigs bla dag so || gser gyis ’chin pa źes bya ba ni chos ñid ma ruṅ bar mi ’gyur ba’i tshigs bla dag so : lha’i ’phrul gyis mig ces bya ba ni : de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i saṅs rgyas kyi tshigs bla dag so || rigs gyis bu ’di ni de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis ma ruṅ bar mi ’gyur ba’i chos ñid yod pa la ñon moṅs pa’i rul ba’i ’dam du gyur pa med par bya ba’i don kyi phyir seṁs can rnaṁs la chos ’chad do ||

有天眼者語衆人言。此不淨中有眞金寶。汝等出之隨意受用。如是善男子。不淨處者無量煩惱是。眞金寶者如來藏是。有天眼者謂如來是。是故如來廣爲説法。令諸衆生除滅煩惱。悉成正覺施作佛事。

善男子有天眼者。見彼金磚在於臭穢。告餘人言丈夫汝往。於彼糞穢之中有金勝寶。其人聞已則便取之。得已淨洗隨金所用。善男子臭穢積聚者。是名種種煩惱及隨煩惱。彼金磚者是名不壞法。有天眼者則是如來應正遍知。善男子。一切有情如來法性眞實勝寶。沒於煩惱臭穢之中。是故如來應正等覺。爲於有情除諸煩惱臭穢不淨。而説妙法當令成佛。出現世間而作佛事。

“Sons of good family, [if] then a divinity with divine vision looked at that round gold nugget, [the divinity] would direct a person:
‘O man, go and clean that gold of excellent value [t]here, [which is only externally] covered with all sorts (-jāta) of decaying substances and filth, and use the gold [in the way] gold is to be used!’
In [this simile], sons of good family, [what] is called ‘all sorts of decaying substances and filth’ is a designation for the different kinds of defilements. [What] is called ‘gold nugget’ is a designation for [what] is not subject to perishability (avināśadharmin) [, i.e., the true nature of living beings]. [What] is called ‘divinity [with] divine vision’ is a designation for the Tathāgata, the Honorable One and Perfectly Awakened One.
Sons of good family, in the same way also the Tathāgata, the Honorable One and Perfectly Awakened One, teaches the Dharma to sentient beings in order to remove the defilements—[which are like] all sorts of decaying substances and mud—[from] the imperishable true nature (dharmatā) of a tathāgata found in all sentient beings.”

de nas de’i tshe bcom ldan ’das kyis tshigs su bcad pa ’di dag bka’ stsal to ||

de nas bcoṁ ldan ’das kyi de’i tshe de’i dus na : tshigsu bcad pa ’di bśado ||

爾時世尊以偈頌曰

爾時世尊説伽他曰

Then at that time the Exalted One uttered these verses:

[4.1] ji ltar mi yi gser gyi gar bu ni || ñal ñil rnam pa’i naṅ du lhuṅ gyur la ||
der de lo ni mi ñuṅ ba źig tu || de ltar gnas kyaṅ mi ’jig chos can no || [4.2] lha yis lha yi mig gis de mthoṅ nas || rnam par sbyaṅ phyir gźan la smras pa ni ||
’di na rin chen mchog gi gser yod pa || rnam par sbyoṅs la des ni bya ba gyis || [4.3] de bźin ṅas ni sems can thams cad kyaṅ || ñon moṅs rnams kyis yun riṅ rtag non mthoṅ ||
de dag gi ni blo bur ñon moṅs śes || raṅ bźin sbyaṅ phyir thabs kyis chos ston to ||

[4.1] ci ltar skyes bu’i gser min lud kyi khoṅ du stor gyur pa :
de’i de la lo mi ñuṅ chos ñid ma ruṅ mi ’gyur gnas || [4.2] lha’i ’phrul mig de mthoṅ nas : de sbyaṅs phyir ni gźan la smras :
gser ’di ni rin chen mchog rnam par de sbyaṅs don kyaṅ byed || [4.3] ṅas ni de ltar sems can thaṁs cad mthoṅ || yun riṅ du ñon moṅs pa thaṁs cad non ||
de dag ñon moṅs : gro’ur śes pa na | raṅ bźin gyis rnaṁ par thabs kyaṅ smras ||

如金在不淨隱沒莫能見
天眼者乃見即以告衆人汝等若出之洗滌令清淨
隨意而受用親屬悉蒙慶善逝眼如是觀諸衆生類
煩惱淤泥中如來性不壞
隨應而説法令辦一切事
佛性煩惱覆速除令清淨

譬如有人懷金磚忽然悞落於糞穢
彼處穢中多歳年雖經久遠而不壞有天眼者而觀見告餘人言此有金
汝取應洗隨意用如我所見諸有情沒煩惱穢流長夜知彼煩惱爲客塵
自性清淨方便説令證清淨如來智

[4.1] “It is just like [the example of some] man’s nugget of gold [that] has fallen into all sorts of filth: though it remained there in such a state for not a few years, [yet it would never be affected owing to its] imperishable nature.” [4.2] “[And] a divinity perceiving it with divine vision, in order to clean [it], would tell somebody:
‘Here is gold of excellent value! Clean [it] and use it [in the way gold] is to be used!’” [4.3] “In the same way I [can] see that also all sentient beings have for a long time been constantly overpowered by defilements, [but] knowing that their defilements [are only] accidental (āgantuka), [I] teach the Dharma with [appropriate] means in order to purify [their] intrinsic nature (prakṛti).”

[The simile of a hidden treasure beneath the house of some poor person]

rigs kyi bu dag gźan yaṅ ’di lta ste dper na | dbul po źig gi khyim gyi naṅ gi mdzod kyi ’og gi sa la gter chen po dbyig daṅ gser gyis rab tu gaṅ ba | mdzod kyi tshad tsam źig mi bdun srid kyi sas yog pa’i ’og na yod la || gter chen po de mi dbul po de la ’di skad du | kye mi ṅa ni gter chen po ste | sas yog ciṅ ’dug go źes ni mi smra ste | ’di lta ste | gter chen po ni sems kyi ṅo bo ñid kyis sems can ma yin pa’o || mi dbul po khyim gyi bdag po de ni dbul ba’i sems kyis rjes su sems śiṅ de ñid kyi steṅ na rnam par rgyu yaṅ | sa’i ’og na gter chen po yod pa de ma thos mi śes ma mthoṅ ṅo || rigs kyi bu dag de bźin du sems can thams cad kyi mṅon par źen pa’i yid la byed pa khyim lta bur gyur pa’i ’og na | de bźin gśegs pa’i sñiṅ po’i stobs daṅ | mi ’jigs pa daṅ | ma ’dres pa daṅ | saṅs rgyas kyi chos thams cad kyi mdzod kyi gter chen po yod kyaṅ | sems can de dag gzugs daṅ | sgra daṅ | dri daṅ | ro daṅ | reg pa la chags pas sdug bsṅal bas ’khor ba na ’khor te | chos kyi gter chen po de ma thos pas thob par ma gyur ciṅ yoṅs su sbyaṅ ba’i phyir brtson par yaṅ mi byed do ||

rigs kyi bu gźan yaṅ ’di lta ste : dper na : dbus pa’i khyim kyis naṅ re lto’i ’og gis sa gser chen po ’khor rgyaṅ grags kyi tshad nor daṅ : gser gyis yoṅsu gaṅ ba skye ba bdun srid kyi ’og na : sa g-yo ciṅ ’dug ces smra’o : kyaṅ ’di lta ste : dper gter chen po de la yid med de : ṅobo ñid kyis seṁs can ma yin pa na : gter chen po de skyes bu dbus po de la : kye skyes bu ṅa gter chen po ’og na : sas yog ciṅ ’dug kyaṅ ces smra’o : skyes bu dbus po khyim kyi bdag po de seṁs can dbus po rjesu seṁs śiṅ : ṅa’i staṅ na ’gro yaṅ gter chen po sa la : ’dug pa des : ma thos mi śes mi gtoṅ ṅo : rigs kyi bu de ltar ’di bźin seṁs can thaṁs cad de bźin gśegs pa’i yeśes daṅ : stobs daṅ : mi ’jig pa daṅ : saṅs rgyas kyi chos ma ’dres pa mdzod || gter chen po bźin gyur te : gnas so : seṁs de dag gzugs daṅ : sgra daṅ : dri daṅ : ro daṅ : reg pa la sa chags pa’i phyir : sdug bsṅal bas ’khor ba ’khor yaṅ ma thos pa’i phyir : de dag gi chos kyi gter chen po rñed par mi ’gyuro : yoṅsu sbyaṅs pa daṅ : nan tan du byed par mi ’gyuro :

復次善男子。譬如貧家有珍寶藏。寶不能言我在於此。既不自知又無語者。不能開發此珍寶藏。一切衆生亦復如是。如來知見力無所畏。大法寶藏在其身内。不聞不知耽惑五欲。輪轉生死受苦無量。

復次善男子譬如貧窮丈夫。宅内地中有大伏藏。縱廣正等一倶盧舍。滿中盛金。其金下深七丈大量。以地覆故。其大金藏曾不有言語。彼丈夫丈夫我在於此名大伏藏。彼貧丈夫心懷窮匱。愁憂苦惱日夜思惟。於上往來。都不知覺。不聞不見彼大伏藏在於地中。如是如是善男子一切有情住於執取作意舍中。而有如來智慧。力無所畏諸佛法藏。於色聲香味觸耽著受苦。由此不聞大法寶藏。況有所獲。若滅彼五欲則得清淨」

“Sons of good family, again it is as if in the earth beneath a storeroom in the house of some poor person, under a covering of earth seven fathoms (puruṣa) deep there were a great treasure, full of money and gold, [of the same] volume as the storeroom. But the great treasure—not being, of course, a sentient being, given [its lack of] a mental essence—[could] not say to the poor [man]:
‘O man, I am a great treasure, but [I am] buried [here], covered under earth.’
[In his] mind the poor man, the owner of the house, would consider [himself] poor, and even though [he] walked up and down directly above the [treasure], he [could] not hear of, know of, or perceive the existence of the great treasure beneath the earth.
Sons of good family, in the same way, [in] all sentient beings, beneath the[ir] thinking, [which is based on] clinging (abhiniveśamanasikāra)—[and] analogously to the house—there is [also] a great treasure, [namely] the treasury of the essence of a tathāgata (tathāgatagarbha), [including the ten] powers ([daśa] balāni), [the four kinds of] self-assurance ([catvāri] vaiśāradyāni), [the eighteen] specific [qualities of a buddha] ([aṣṭādaśa-] āveṇika[-buddhadharmāḥ]), and all [other] qualities of a buddha.
And yet sentient beings cling to color and shape (rūpa), sound (śabda), odor (gandha), flavor (rasa) and tangible objects (spraṣṭavya), and therefore wander in saṃsāra, [caught in] suffering (duḥkhena). And as a result of not having heard of that great treasure of [buddha] qualities [within themselves, they] in no way apply [themselves] to taking possession [of it] and to purifying [it].”

rigs kyi bu dag de nas de bźin gśegs pa ’jig rten du byuṅ ste | byaṅ chub sems dpa’i naṅ du ’di lta bu’i chos kyi gter chen po yaṅ dag par rab tu ston to || de dag kyaṅ chos kyi gter chen po de la mos nas rko ste | de’i phyir ’jig rten na de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams śes bya ste | chos kyi gter chen po lta bur gyur nas | sems can rnams la sṅon ma byuṅ ba’i gtan tshigs kyi rnam pa daṅ | dpe daṅ | byed pa’i gtan tshigs daṅ | bya ba rnams ston pa gter chen po’i mdzod kyi sbyin bdag chags pa med pa’i spobs pa daṅ ldan źiṅ | stobs daṅ | mi ’jigs pa daṅ | saṅs rgyas kyi chos maṅ po’i mdzod du gyur pa yin no || rigs kyi bu dag de ltar de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyaṅ de bźin gśegs pa’i mig śin tu yoṅs su dag pas | sems can thams cad de lta bur mthoṅ nas | de bźin gśegs pa’i ye śes daṅ | stobs daṅ | mi ’jigs pa daṅ | saṅs rgyas kyi chos ma ’dres pa’i mdzod yoṅs su sbyaṅ ba’i phyir | byaṅ chub sems dpa’ rnams la chos ston to ||

de nas rigs kyi bu de bźin gśegs pa’i ’jig rten du byuṅ nas | byaṅ chub sems dpa’ dbus na bźugs te : ’di lta bu’i ches kyi gter chen po kun ston to : de dag gi de las dad nas chos chen po’i gter te bton pas : gnod miza bar de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i saṅs rgyas śes bya ste : ’jig rten du chos kyi gter du gyur nas | sems can rnaṁs la rim kyi thog mar rgyu daṅ : rnam pa daṅ : dpe daṅ : dgoṅs pa daṅ : bya ba smra źiṅ chen : chen po’i mdzod kyi bdag go || spobs pa ma thogs pa ’o : śes rab maṅ po’i mdzod du gyur pa’o : rigs kyi bu ’di ltar de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i saṅs rgyas śin tu yoṅsu dag pa’i de bźin gśegs pa’i mig gi seṁs can thaṁs cad mthoṅ nas : de bźin gśegs pa’i yeśes daṅ : stobs daṅ : mi ’jigs pa daṅ : saṅs rgyas kyi chos ma ’dres pa’i mdzod yoṅsu sbyaṅs pa’i byaṅchub sems dpa’ rnaṁs chos ’chad do ||

是故諸佛出興于世。爲開身内如來法藏。彼即信受淨一切智。普爲衆生開如來藏。無礙辯才爲大施主。如是善男子。我以佛眼觀諸衆生有如來藏。故爲諸菩薩而説此法。

復次善男子如來出興於世。於菩薩大衆之中。開示大法種種寶藏。彼勝解已則便穿掘。入菩薩住如來應供正遍知。爲世間法藏。見一切有情未曾有因相。是故譬喩説大法藏爲大施主。無礙辯才無量智慧。力無所畏不共佛法藏。如是善男子。如來以清淨眼。見一切有情具如來藏。是以爲於菩薩宣説妙法。

“Sons of good family, then the Tathāgata appears in the world and manifests (saṃprakāśayati) a great treasure of such [buddha] qualities among the bodhisattvas. The [bodhisattvas] then acquire confidence in that great treasure of [buddha] qualities and dig [it] out. Therefore in the world [they] are known as ‘tathāgatas, honorable ones and perfectly awakened ones,’ because having become [themselves] like a great treasure of [buddha] qualities, [they] teach sentient beings the aspects of [this] unprecedented argument [of buddhahood in all of them] (*apūrvahetvākāra), similes [illustrating this matter], reasons for actions, and [tasks] to fulfill. [They] are donors (dānapati) [who give from] the storeroom of the great treasure, and having unhindered readiness of speech (asaṅgapratibhānavat), [they are] a treasury of the many qualities of a buddha, including the [ten] powers and the [four kinds of] self-assurance.
Sons of good family, in this way, with the completely pure vision of a tathāgata, the Tathāgata, the Honorable One and Perfectly Awakened One, also perceives that all sentient beings are like the [poor owner of the house with the hidden treasure] and then teaches the Dharma to the bodhisattvas in order to clean the treasury [in all sentient beings, which contains such qualities as] the tathāgata-knowledge, the [ten] powers, the [four kinds of] self-assurance and the [eighteen] specific qualities of a buddha.”

de nas de’i tshe bcom ldan ’das kyis tshigs su bcad pa ’di dag bka’ stsal to ||

de nas bcoṁ ldan ’das kyi de’i tshe de’i dus na : tshigsu bcad pa ’di bśado :

爾時世尊以偈頌曰

爾時世尊説伽他曰

Then at that time the Exalted One uttered these verses:

[5.1] ji ltar dbul po’i khyim gyi ’og logs na || dbyig daṅ gser gyis gaṅ ba’i gter yod pa ||
de la g-yo ba’am rlom sems yod min te || ṅa ni khyod kyi yin źes de mi smra || [5.2] de yi tshe na sems can khyim bdag de || dbul bar gyur la rnam par mi śes śiṅ ||
sus kyaṅ de la bsñad pa med pas na || dbul po de ni de yi steṅ na ’dug ||
[5.3] de ltar ṅas ni saṅs rgyas mig gis su || sems can de dag thams cad dbul ’dra la ||
de dag rnams la gter chen yod pa daṅ || g-yo ba med ciṅ bde gśegs lus su mthoṅ || [5.4] ṅas ni de mthoṅ byaṅ chub sems dpa’ la || khyod kyis ṅa yi ye śes mdzod zuṅ la ||
dbul ba med ciṅ ’jig rten mgon gyur daṅ || bla med chos gter ’gyur bar gyis śes bstan || [5.5] gaṅ dag ṅas bstan pa la mos gyur pa || sems can de dag kun la gter yod do ||
gaṅ dag mos nas bdag ñid rtsol byed pa || de dag myur du byaṅ chub mchog thob ’gyur ||

[5.1] ci ltar dbus po’i khyim du gter
nor kyi gaṅ bar snod gyur pa : mi g-yo mi sems de mi smras : [5.2] sems can de ni khyim bdag ste : mi śes pas na dbus gyur pa :
gźan ni su yaṅ de la mi bstente : de’i staṅ na dbus po śin tu gnas |
[5.3] de ltar ṅas ni saṅs rgyas mig gis mthoṅ : seṁs can ’di kun rab tu dbus gyur pa ||
de la gter chen po śin tu yod pa ni : bde bar gśegs pa kyis lus ni mi g-yo ba : [5.4] ṅas mthoṅ : byaṅchub seṁs dpa’ la yaṅ smras || yeśes kyi ni mdzod chen kun kyaṅ thon ||
mi dbul ’jig rten kyis mgon por gyur || bla na med pa chos kyaṅ nor yaṅ sbyin : [5.5] gaṅ cig ṅa’i sa bśad pa de la mos || seṁs can la ni gter yaṅ yod :
gaṅ źig śin tu mos śiṅ brtson byed pa || de ni byaṅchub mchog kyaṅ myur rñed do ||

譬如貧人家内有珍寶藏
主既不知見寶又不能言窮年抱愚冥無有示語者
有寶而不知故常致貧苦佛眼觀衆生雖流轉五道
大寶在身内常在不變易如是觀察已而爲衆生説
令得智寶藏大富兼廣利若信我所説一切有寶藏
信勤方便行疾成無上道

譬如貧人家伏藏金寶充滿在於中
是彼不動不思惟亦不自言是某物彼人雖復爲主宰受於貧乏而不知
彼亦不説向餘人而受貧窮住苦惱如是我以佛眼觀一切有情處窮匱
身中而有大伏藏住諸佛體不動搖見彼體爲菩薩説汝等穿斯大智藏
獲得離貧作世尊能施無上之法財我皆所説而勝解一切有情有伏藏
若能勝解而精勤速疾證於最勝覺

[5.1] “[It is] as if beneath the house of a poor [man] there was a treasure full of gold and money, in which neither motion nor thinking was existent and [which could] not say: ‘I am yours!’” [5.2] “At the same time a sentient being, the owner of the house, had become poor. But because [he] would not know [of the treasure] and [because] there was nobody [who] had informed him, the poor [man] would remain above the [treasure without digging it out].”
[5.3] “In the same way, with the vision of a buddha I see that in all sentient beings—though [from the outside] they resemble poor [men] —there is a great treasure; and [I see this treasure] as the motionless body of a sugata.” [5.4] “I see that [treasure and] teach [the following] to the bodhisattvas:
‘O you [bodhisattvas], take the treasury of my knowledge! Act [so that you may] become treasures of the supreme Dharma, being free of poverty and becoming protectors of the world (lokanātha)!’” [5.5] “Whoever acquires confidence in [this] my teaching—in each of those sentient beings is a treasure. Whoever, having acquired confidence, exerts himself will quickly attain excellent awakening.”

[The simile of a sprout in the seed]

rigs kyi bu dag gźan yaṅ ’di lta ste | dper na | śiṅ a mra’i ’bras bu ’am | ’dzam bu’i ’bras bu ’am | ta la’i ’bras bu ’am | spa’i ’bras bu yaṅ ruṅ ste | phyi śun gyi sbubs kyi naṅ na || myu gu’i sa bon chud mi za ba’i chos can yod pa gaṅ gis sa la btab na | śiṅ gi rgyal po chen por ’gyur ro || rigs kyi bu dag de bźin du de bźin gśegs pa yaṅ ’jig rten na gnas pa ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ | sred pa daṅ | ma rig pa’i ñon moṅs pa’i phyi śun gyi sbubs kyis kun tu dkris par mthoṅ ṅo ||

rigs kyi bu gźan yaṅ ’di lta ste : dper na : am bra’i ’bras bu ’am : ba sa na’i ’bras bu ’am : ’jam bu’i ’bras bu ’am : tala’i ’bras bu ’am : ’deb ’dre’i ’bras bu ’am : śun phrag kyis mdzod kyis dbus nas : sa bon daṅ : myu gu ’byuṅ bar ’gyur ba yaṅ mi ’jig pa’i chos ñid de : sa la btab daṅ : śiṅ gi rgyal po chen por byed par gyuro : rigs kyi bu de ltar de bźin gśegs pas : de bźin gśegs pa’i mig gis ’dod chags daṅ : źesdaṅ daṅ : gtimug daṅ : sred pa daṅ : marig pa’i mdzod du ’jig rten źugs śiṅ gnas pa

復次善男子。譬如菴羅果内實不壞。種之於地成大樹王。如是善男子。我以佛眼觀諸衆生。如來寶藏在無明殼。猶如果種在於核内。

復次善男子譬如藤子多羅子。贍部果子阿摩羅果子。由其子芽展轉相生成不壞法。若遇地縁種植於其。久後成大樹王。如是如是善男子。如來以如來眼。見一切有情欲瞋癡貪無明煩惱乃至皮膚邊際。

“Sons of good family, again it is like the example of a fruit of a mango tree, a rose apple tree, a palmyra palm or of cane: inside the sheaths of the outer peel there is a seed of imperishable nature (*avināśadharmin) [containing] a sprout, [a seed] which, thrown on soil, will become a great king of trees.
Sons of good family, in the same way also the Tathāgata perceives that [sentient beings who are] dwelling in the world are completely wrapped in the sheaths of the outer peel of [such] defilements [as] desire (rāga), anger (dveṣa), misguidedness (moha), longing (trṣṇā) and ignorance (avidyā).”

de la ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ | sred pa daṅ | ma rig pa’i ñon moṅs pa’i sbubs kyi naṅ na sñiṅ por gyur pa de bźin gśegs pa’i chos ñid de ni sems can źes bya ba’i miṅ du chags so || de la gaṅ bsil bar gyur pa de ni mya ṅan las ’das pa ste | ma rig pa’i ñon moṅs pa’i sbubs yoṅs su sbyaṅs pa’i phyir | sems can gyi khams kyi ye śes chen po’i tshogs su gyur pa gaṅ yin pa de ni rñed pa’o || sems can gyi khams kyi ye śes chen po’i tshogs dam pa de ni | de bźin gśegs pa ji lta ba de bźin du smra bar lha daṅ bcas pa’i ’jig rten gyis mthoṅ nas | de bźin gśegs pa źes bya ba’i ’du śes su byed do || rigs kyi bu dag de la de bźin gśegs pas de ltar mthoṅ nas | byaṅ chub sems dpa’ sems dpa’ chen po rnams la | de bźin gśegs pa’i ye śes khoṅ du chud par bya ba’i phyir don de ñe bar ston to ||

de na ’dod chags daṅ : źesdaṅ daṅ : gtimug daṅ : sred pa daṅ : ma rig pa daṅ : ñon moṅs pa’i mdzod kyis dbul kyi sñiṅ por de bźin gśegs pa’i chos ñid kyaṅ gnaso || de la gaṅ seṁs can du ’du śes pa źi bar gyur na : ma rig pa’i ñon moṅs pa’i mdzod : yoṅsu sbyaṅs pa’i seṁs can kyi khaṁs de yeśes chen po’i phuṅ po ñid rñed pa’o || de seṁs can mchog ste : yeśes kyi phuṅ po chen po’o || ci ltar khoṅ du chud pa de bźin du smra ste : lha daṅ : ’jig rten du bcas pas mthoṅ nas | de bźin gśegs pa źes ’du śes byed do || rigs kyi bu de dag de bźin gśegs pa de ltar ++ źiṅ : byaṅ chub seṁs dpa’ seṁs dpa’ chen po rnaṁs de bźin gśegs pa’i yeśes khoṅ du chud par bya ba’i phyir : don de ston to :

善男子。彼如來藏清涼無熱。大智慧聚妙寂泥洹。名爲如來應供等正覺。善男子。如來如是觀衆生已。爲菩薩摩訶薩淨佛智故顯現此義。

彼欲瞋癡無明煩惱藏中有如來藏性。以此名爲有性。若能止息名爲清涼。則名涅槃。若能淨除無明煩惱是有情界。是則名爲大智聚體。彼之有情名大智聚。若佛出現於天世間説微妙法。若見此者則名如來。善男子若彼見如來應正等覺。令諸菩薩摩訶薩。咸皆悟解如來智慧令顯現故。

“In this [connection] the true nature (dharmatā) of a tathāgata, being in the womb (garbha) inside the sheaths of [such] defilements [as] desire, anger, misguidedness, longing and ignorance, is designated ‘sattva.’
When it has become cool, it is extinct (nirvṛta). And because [it is then] completely purified [from] the sheaths of defilements of ignorance, [it] becomes a great accumulation of knowledge [in the] realm of sentient beings (sattvadhātu). The world with [its] gods (sadevako lokaḥ), having perceived that supreme, great accumulation of knowledge [in the] realm of sentient beings speaking like a tathāgata, recognizes [him] as a tathāgata.
Sons of good family, in this [connection] the Tathāgata perceives that [all sentient beings]165 are like the [seed containing a sprout], and then propounds the matter to the bodhisattva-mahāsattvas in order that [they] might realize the tathāgata-knowledge [within themselves].”

de nas de’i tshe bcom ldan ’das kyis tshigs su bcad pa ’di dag bka’ stsal to ||

de nas bcom ldan ’das kyis tshigsu bcad pa ’di gsuṅs so ||

爾時世尊以偈頌曰

爾時世尊説伽他曰

Then at that time the Exalted One uttered these verses:

[6.1] ji ltar spa yi ’bras bu thams cad ni || naṅ na spa yi myu gu yod pa ste ||
ta la daṅ ni ’dzam bu kun la’aṅ yod || naṅ na yod pa’i ’bras bu bskyed na skye || [6.2] de bźin chos kyi dbaṅ phyug ’dren pa yaṅ || sems can thams cad spa yi sa bon ’dra ||
de kun naṅ na bde gśegs lus yod par || zag med saṅs rgyas mig gi dam pas mthoṅ || [6.3] sbubs bśig ma gyur de ni sems can brjod || mi śes naṅ na gnas kyaṅ rlom sems med ||
tiṅ ’dzin thob ste gnas nas rab źi ste || de la g-yo ba ci yaṅ yod ma yin || [6.4] dper na sdoṅ chen sa bon las byuṅ ltar || sems can ’di dag ji ltar ’tshaṅ rgya źiṅ ||
lha daṅ bcas pa’i ’jig rten skyabs ’gyur źes || yoṅs su sbyaṅ ba’i don tu chos gtam smra ||

[6.1] ci ltar ’beb tra’i ’bras bu myu gu ba || de daṅ ta la’i phyirol śuni phrag yod :
’dzam bu kun kyis dbus na yaṅ ni yod : de btaṅ bas ni don kyaṅ ’byuṅ bar ’gyur : [6.2] de lta ’dren pa chos kyi dobos kyaṅ : +++’i sa bon de bźin sems can kun :
de’i zag med mig : gis mthoṅ ba ni : de’i dbus na : bder gśegs lus kyaṅ yod ||
[6.3] seṁs can ’di dag thadad mdzod pa yin || mi śes pa’i dbusu gnas par mkhyen ||
tiṅ ṅe ’dzin thob ciṅ : źi la gnas pa ni ’di la nam yaṅ g-yo ba med par ’gyur || [6.4] de sbyaṅs pa’i phyir ni chos kyaṅ smras : ci nas ’di kun saṅs rgyas par gyur to ||
ci ltar sa bon śin chen ’byuṅ ba bźin || lha daṅ bcas pa’i ’jig rten skyab ’gyur ba :

譬如菴羅果内實不毀壞
種之於大地必成大樹王如來無漏眼觀一切衆生
身内如來藏如花果中實無明覆佛藏汝等應信知
三昧智具足一切無能壞是故我説法開彼如來藏
疾成無上道如果成樹王

譬如藤子之中樹藤芽一切而可得
於根贍部咸皆有由其種植復得生如是我見悉無餘一切有情喩藤子
無漏最勝佛眼觀是中備有如來體不壞是藏名有情於中有智而不異
安住在定處寂靜亦不動搖無所得爲彼淨故我説法云何此等成正覺
猶如種子成大樹當爲世間之所依

[6.1] “Just as all the fruits of cane have a cane sprout inside [their seeds], and [just as a sprout] is also in all the [fruits of] palmyra palms and rose apple trees: when the result, [which is already perfectly] contained within [the fruit’s outer peel,] is made to germinate, [a great tree will] grow.” [6.2] “In the same way also the Master of the Dharma, the Leader, perceives with the supreme, uncontaminated vision of a buddha that in all sentient beings without exception—similarly to the cane seed—there is the body of a sugata.”
[6.3] “The [being in the state when] the sheaths [of defilements] have not been destroyed is called ‘sattva.’ Even though [the essence of this sattva, namely the body of a sugata,] dwells [hidden] in ignorance, there is no illusory imagining (manyanā). [It] dwells in absorption (samādhi), is completely calm and there is no motion whatsoever.” [6.4] “Thinking:
‘How may these sentient beings become awakened—just as a great tree has grown from a seed—and [thus become] refuges (śaraṇa) for the world with [its] gods?’
I speak the Dharma in order to completely purify [sentient beings].”

[The simile of a tathāgata image wrapped in rotten rags]

rigs kyi bu dag gźan yaṅ ’di lta ste dper na | skyes bu dbul po źig la | de bźin gśegs pa’i gzugs rin po che sna bdun las byas pa || lag mthil tsam źig yod la | de nas skyes bu dbul po des | de bźin gśegs pa’i gzugs de khyer te | ’brog dgon pa las śin tu ’da’ bar ’dod par gyur nas || ci nas kyaṅ de gźan gyis mi tshor źiṅ | rkun pos mi khyer bar bya ba’i phyir | des de ras rul pa dri mi źim pa’i dum bu du mas dkris te | de nas skyes bu de ’brog dgon pa de ñid du ñes pa gaṅ gis kyaṅ ’chi ba’i dus byas par ma gyur la | de’i de bźin gśegs pa’i gzugs rin po che las byas pa | ras rul pa’i dum bus dkris pa yaṅ rdog lam de na ’phyan ciṅ ’dug pa daṅ | ’dron po rnams kyis ma śes nas | ’goms śiṅ ’goms śiṅ doṅ la || ras rul pa dri mi źim pa’i dum bu’i thum bu kun tu ’dril ba ’di gaṅ nas rluṅ gis bdas śes smad pa’i dṅos por yaṅ ston pa daṅ | ’brog na gnas pa’i lhas lha’i mig gis rnam par bltas nas | mi gźan dag cig la bstan te | kye skyes bu dag ras kyi dum bu’i thum bu ’di’i naṅ na | de bźin gśegs pa’i gzugs rin po che las byas pa | ’jig rten thams cad kyis phyag bya bar ’os pa yod kyis phye śig ces bsgo’o ||

rigs kyi bu gźan yaṅ ’di lta ste : dper na skyes bu dbul po la : de bźin gśegs pa’i lus rin po che bdun lag mi thal tsam yod de de nas skyes bu dbul po de de bźin gśyes pai lus khyer nas : ’brog dgon par ’gro bar ’dod de : ci ltar gźan kyi mi rtog śiṅ rgyun po mi ’phrog pa’i phyir : ras ma rul pa maṅ pos dkris so : de nas skyes bu de ’brog dgon par dar nad cig gi śi bar gyur nas : de bźin gśegs pa’i lus rin po cher sar ma rul pa des dkris pa : de lam de’i dbus na ’gro’o : mi loṅ ba : mi śes pas : dṅos po smrad par yin par mthoṅ nas : ral ma rul pa dam pos dkris pa rluṅ gi ded ’khyab pa ’di ga las byuṅ źes ’goṅ mchoṅ źiṅ ’gro’o : ’brog dgon pa de na gnas pa’i lhas ’phrul kyi mig gis mthoṅ ste : skyes gźan źig la blten te : ’di skad du smra’o : kye skyes bu ras ma’i thum po ’di khrol daṅ : de’i dbus na de bźin gśegs pa’i lus dkon mchog ’jig rten thaṁs cad kyi phyag ’tshal ba yod do :

復次善男子。譬如有人持眞金像。行詣他國經由險路懼遭劫奪。裹以弊物令無識者。此人於道忽便命終。於是金像棄捐曠野。行人踐蹈咸謂不淨。得天眼者見弊物中有眞金像。即爲出之一切禮敬。

復次善男子譬如貧人。以一切寶作如來像長可肘量。是貧丈夫欲將寶像經過險路。恐其盜却即取臭穢故破弊帛。以纒其像不令人測。善男子是貧丈夫在於曠野忽然命終。如來寶像在於臭穢弊惡帛中。棄擲于地流轉曠野。行路之人往來過去踐踏跳驀。不知中有如來形像。由彼裹在臭穢帛中棄之在地。而皆厭惡豈生佛想。是時居住曠野諸天以天眼見。即告行路餘人而言。汝等丈夫此穢帛中有如來像。應當速解一切世間宜應禮敬。

“Sons of good family, again it is like the example of a poor man [who] has a tathāgata image the size of the palm of a hand [and] made of seven kinds of jewels. It then so happened that the poor man wished to cross a [dangerous] wilderness carrying the tathāgata image [with him]. And in order that it might not be discovered by anybody else, or stolen by robbers, he then wrapped it in some rotten, putrid rags.
Then the man died owing to some calamity in that same wilderness, and his tathāgata image, made of jewels [and] wrapped in rotten rags, then lay around on the footpath. [But] travelers, unaware [of the precious tathāgata image in the rags], repeatedly stepped over [it] and passed by. And [they would] even point [at it] as something disgusting [and question]: ‘Where has the wind brought this wrapped bundle of rotten, putrid rags from?’ And a divinity dwelling in the wilderness, having looked [at the situation] with divine vision, would show [it to] some people and direct [them]:
‘O men, [here] inside this bundle of rags is a tathāgata image made of jewels, worthy to be paid homage by all worlds. So [you] should open [it]!’”

rigs kyi bu dag de bźin du de bźin gśegs pa yaṅ sems can thams cad ñon moṅs pa’i dkri bas dkris te | smad pa’i ’os su gyur ciṅ | yun riṅ por ’khor ba’i ’brog dgon pa na kun tu ’khyam par mthoṅ ste | rigs kyi bu dag tha na dud ’gro’i skye gnas su soṅ ba rnams kyaṅ ruṅ ste | sems can ñon moṅs pa sna tshogs kyi dkri bas dkris par gyur pa rnams kyi naṅ na yaṅ de bźin gśegs pa’i lus ṅa ci ’dra ba yod pa mthoṅ ṅo || rigs kyi bu dag de la de bźin gśegs pa ni | ji ltar de bźin gśegs pa’i ye śes mthoṅ ba | ñe ba’i ñon moṅs pa daṅ bral źiṅ | yoṅs su dag par gyur la | ji ltar da ltar ṅa bźin du ’jig rten thams cad kyis phyag bya ba’i ’os su ’gyur sñam nas | ñon moṅs pa’i dkri bas dkris pa las thar bar bya ba’i phyir | byaṅ chub sems dpa’ thams cad la chos ston to ||

rigs kyi bu de ltar ’di de bźin gśyes pas seṁs can thams cad ñon moṅs pas dkris par gyur cig ciṅ : sman pa yun riṅ por ’brog dgon par ’khor ba rigs kyi bu seṁs can de dag thaṁs cad chuṅ du na : byol soṅ du soṅ ba lam : ñon moṅs pai goṅ bus bsgoṅs par gyur pa’i dbus na : da ltar ṅa ci ’dra ba de bźin gśegs pa’i lus yod par mthoṅ ṅo : rigs kyi bu de na de bźin gśegs pas : kyaṅ ñon moṅs pa’i goṅ bus bsgoṅs pa las grol ba’i phyir : ci ltar de bźin gśegs pa’i yeśes mthoṅ ba yoṅsu dag pa daṅ ñe ba’i ñon moṅs pa med ciṅ : da ltar ṅa ci ’dra ba de bźin du ’jig rten thaṁs cad kyi phyag ’tshal bar gyur cig ces byaṅ chub sems dpa’ thaṁs cad la chos ’chad do :

如是善男子。我見衆生種種煩惱。長夜流轉生死無量。如來妙藏在其身内。儼然清淨如我無異。是故佛爲衆生説法。斷除煩惱淨如來智。轉復化導一切世間。

如是如是善男子。如來以如來眼。見一切有情如彼臭穢故帛煩惱。長於生死險道曠野之所流轉。受於無量傍生之身。彼一切有情煩惱臭穢故弊帛中。有如來體如我無異。如來爲解煩惱穢帛所纒裹故。爲諸菩薩而説妙法。云何得淨如來智見去離煩惱。得一切世間之所禮故猶如於我。

“Sons of good family, in the same way also the Tathāgata perceives that all sentient beings are wrapped in the wrappings of defilements and that [they are like something] disgusting, wandering around for ages throughout the wilderness of saṃsāra. And, sons of good family, [the Tathāgata] perceives that also within sentient beings [who] are wrapped in the wrappings of various defilements—and even though [they] may have come into existence as animals—there is the body of a tathāgata of the same [kind] as my own.
Sons of good family,
‘How does the mental vision of a tathāgata (tathāgatajñānadarśana) [in all sentient beings] become free and completely purified from impurities so that [sentient beings] become worthy of the homage of all worlds, as I am now?’
Thus thinking, the Tathāgata teaches in this [connection] the Dharma to all bodhisattvas in order to cause [such beings] to become free from the wrappings of defilements [in which they] are wrapped.”

de nas de’i tshe bcom ldan ’das kyis tshigs su bcad pa ’di dag bka’ stsal to ||

de nas bcom ldan ’das kyis de’i dus na : tshigsu bcad pa ’di bśad do ||

爾時世尊以偈頌曰

爾時世尊説伽他曰

Then at that time the Exalted One uttered these verses:

[7.1] ji ltar dri ṅa smad par ’os rnams kyis || yoṅs su dkris pa bde bar gśegs kyi gzugs ||
rin chen byas pa ras dum dkris pa de || lam gyi bar na bor te ’khyam gyur pa || [7.2] lha yi mig gis de ni mthoṅ nas su || lha des gźan źig la ni rab smras pa ||
’di na de bźin gśegs pa rin chen yod || ras dum thum bu ’di ni myur du phye || [7.3] de bźin ṅa yi lha mig ’di ’dra ba || des ni sems can ’di dag thams cad kyaṅ ||
ñon moṅs dkri bas dkris nas rab sdug bsṅal || ’khor ba’i sdug bsṅal gyis ni rtag gtses mthoṅ || [7.4] ṅas ni ñon moṅs dkris pa’i naṅ dag na || rgyal ba’i sku ni mñam par bźag gyur la ||
de ni g-yo ba med ciṅ mi ’gyur yaṅ || de yoṅs thar byed gaṅ yaṅ med par mthoṅ || [7.5] ṅas mthoṅ de nas skul ma btab pa ni || byaṅ chub mchog tu gaṅ dag źugs pa ñon ||
de ltar sems can chos ñid ’di ’drar rtag || ’di na yoṅs su dkris pa’i rgyal ba bźugs || [7.6] bde bar gśegs kyi ye śes yoṅs bkrol nas || gaṅ tshe ñon moṅs thams cad rab źi ba ||
de tshe ’di ni saṅs rgyas miṅ thob ste || lha daṅ mi rnams sems ni rab tu dga’||

[7.1] ci ltar smrad pa dri mi źim : bder gśegs pa’i lus dkris pa :
ras maṅ pos : dkon mchog bkris : de ni lam du bor źiṅ ’gro : [7.2] ’phrul kyi mig gis de mthoṅ nas : lha des : gźan la smras pa ni :
ras ’di rnaṁs myur du khrol daṅ : de nas dkon mchog de bźin gśegs pas [7.3] de ltar ṅa’i ’phrul mig gis seṁs can ṅas mthoṅ ba : ñon moṅs goṅ bur bsgoṅs pa ste :
’khor ba’i sdug bsṅal ñon yaṅ moṅs || ṅas ni rtag tu gtso bor mthoṅ || [7.4] ñon moṅs gon bu de dbus na : rgyal ba lus kyaṅ de gnas te :
de yaṅ mi g-yo mi spyod ’dug || ’di la yaṅ grol su yaṅ med : [7.5] ṅas de mthoṅ nas ’grol bar bya : byaṅ chub mchog du gaṅ byas ñon :
seṁs can chos ñid de bźin no : rtag dkris de na rgyal ba gnas || [7.6] yaṅ grol bder gśegs yeśes te : de tshe ñon moṅs kun źi gyur ||
de nas saṅs rgyas miṅ ’od gsal ba : lha mi rab tu dga’ sems kyi :

譬人持金像行詣於他國
裹以弊穢物棄之在曠野天眼者見之即以告衆人
去穢現眞像一切大歡喜我天眼亦然觀彼衆生類
惡業煩惱纒生死備衆苦又見彼衆生無明塵垢中
如來性不動無能毀壞者佛既見如是爲諸菩薩説
煩惱衆惡業覆弊最勝身當勤淨除斷顯出如來智
天人龍鬼神一切所歸仰

譬如穢帛令厭惡纒裹彼之如來體
寶像穢帛之所纒棄於曠野險惡處諸天天眼而見已即告行路餘人言
寶像在彼臭帛中應當速解而恭敬我以天眼如是見我觀一切諸有情
被煩惱帛之所纒極受憂惱生死苦我見煩惱穢帛中結跏趺坐如來體
安住寂然不傾動皆無所有解脱者爲見彼已而驚悟汝等諦聽住勝覺
一切有情法如是於怖畏中常有佛即解彼已現佛身彼時一切煩惱靜
是故號名於如來人天歡喜而供養

[7.1] “It is as if a sugata image were wrapped in putrid, disgusting [materials]—made of jewels [and yet] wrapped in rags—[and] had been left on a path and lay around [there].” [7.2] “And the divinity, having perceived it with divine vision, had said to some [people]:
‘Here is a tathāgata [image made of] jewels. Open quickly this bundle of rags!’” [7.3] “My [vision] is like this divinity’s vision: with that [vision I] see that without exception all these sentient beings, wrapped in the wrappings of defilements, are suffering severely [and] are continuously tormented by [this] suffering of saṃsāra.”
[7.4] “I perceive that inside the wrappings [consisting of] defilements the body of a victorious one is firmly established, that that [body] is without motion and change, and that yet there is nobody setting that [body] free.” [7.5] “Having seen [this], I then urged [the bodhisattvas]:
‘[O you] who have entered excellent awakening, listen! Thus [is] the essential law (dharmatā) [regarding] sentient beings: here [within each sentient being] always dwells a victorious one, wrapped around [with defilements].’” [7.6] “‘When the sugata-knowledge [within] has been set free and all defilements are pacified, then this [sentient being] is called ‘awakened’ (buddha) and the hearts of gods and humans are full of joy.’”

[The simile of the future universal emperor in the womb of a poor, depressed woman]

rigs kyi bu dag gźan yaṅ ’di lta ste dper na | bud med mgon med par gyur pa | mdog ṅan pa | dri mi źim pa | smad par ’os pa | ’jigs su ruṅ ba | blta na mi sdug pa | ’dre mo ’dra ba źig mgon med pa’i khaṅ par źugs nas gnas so || de der gnas pa daṅ sbrum mar gyur te | gaṅ gis gdon mi za bar ’khor los sgyur ba’i rgyal srid byed par ’gyur ba’i sems can de ’dra ba źig de’i mṅal du źugs kyaṅ | bud med de mṅal na ’dug pa’i sems can de la bdag gi mṅal du źugs pa’i sems can ’di ci ’dra ba źig sñam du yaṅ yid la mi byed | bdag gi mṅal du źugs sam | ma źugs sñam pa yaṅ de de na yid la mi byed kyi | gźan du na de dbul ba’i sems daṅ | źum pa daṅ | dman pa daṅ | kho ru chuṅ ba sñam pa’i sems rjes su sems śiṅ | mdog ṅan pa daṅ | dri mi źim pa ñid kyis mgon med pa’i khaṅ pa na gnas te | dus ’da’ bar byed do ||

rigs kyi bu gźan yaṅ ’di lta ste : dper na : bud med mgon med pa mdog ṅan pa : dri mi źim pa smrad pa ’jig pa’i gzugs mi sdug pa śa za ma daṅ ’dra ba : mgon med pa’i khyim du bsgor źiṅ gnas te : de na gnas pa daṅ : sbrum par gyur nas : de’i mṅal du gaṅ gdon mi za bar ’khor los bsgyur ba’i rgyal por ’gyur ba : de ’dra ba’i seṁs can skyes par gyur kyaṅ bud med de : mṅal na ’dug pa’i sems can la seṁs can ci ’dra ba źig ṅa’i mṅal du skyes śiṅ : ṅa’i mṅal du źugs źes mi seṁs : yid la mi byed : der ’du śes mi ’jug go || gźan du na dbul por seṁs ṅan pa daṅ : ñon moṅs pa daṅ : mi dge ba’i seṁs kyi rjes seṁs so : mdog ṅam pa dri mi źim pa : mgon med pa’i khyim du ’khor źiṅ dus ñe bar byed do :

復次善男子。譬如女人貧賤醜陋。衆人所惡而懷貴子。當爲聖王王四天下。此人不知經歴時節。常作下劣生賤子想。

復次善男子或有孤獨女人。惡形臭穢容貎醜陋如畢舍支。人所見者厭惡恐怖。止於下劣弊惡之家。偶然交通腹中懷妊。決定是爲轉輪王胎。然彼女人雖復懷妊亦曾無有如是思念。唯懷貧匱下劣之心。由心羸劣常作是念。我形醜陋寄於下劣弊惡之家。而過時日。亦不足知是何人類生於我腹。

“Sons of good family, again it is like the example of a woman without a protector (anāthabhūta), of unsightly complexion, having a bad smell, disgusting, frightening, ugly and like a demoness (piśācī), [and this woman] had taken up residence in a poorhouse. While staying there she had become pregnant. And though the life that had entered into her womb was such as to be destined to reign as a world emperor, the woman would neither question herself with reference to the sentient being existing in her womb ‘Of what kind is this life [that] has entered my womb?’, nor would she [even] question herself in that [situation]: ‘Has [some life] entered my womb or not?’ Rather, thinking herself poor, [she would be] depressed, [and] would think thoughts [like] ‘[I am] inferior and weak,’ and would pass the time staying in the poorhouse as somebody of unsightly complexion and bad smell.”

rigs kyi bu dag de bźin du sems can thams cad kyaṅ mgon med par gyur ciṅ | ’khor ba’i sdug bsṅal gyis gtses par gyur la | srid par skye ba’i gnas mgon med pa’i khaṅ pa na gnas so || de nas sems can rnams la de bźin gśegs pa’i rigs źugs te | khoṅ na yod kyaṅ sems can de dag gis khoṅ du ma chud do || rigs kyi bu dag de la de bźin gśegs pa ni sems can dag bdag ñid la khyad du mi gsad par bya ba’i phyir | rigs kyi bu dag khyed bdag ñid sro śi bar ma byed par khyed brtson ’grus brtan par gyis śig daṅ | khyed la de bźin gśegs pa źugs pa yod pa dus śig na ’byuṅ bar ’gyur te | khyed byaṅ chub sems dpa’ źes bya ba’i graṅs su ’gro bar ’gyur gyi | sems can źes bya bar ni ma yin no || der yaṅ saṅs rgyas śes bya ba’i graṅs su ’gro’i | byaṅ chub sems dpa’ źes bya bar ni ma yin no źes chos ston to ||

rigs kyi bu de ltar seṁs can ’di bźin seṁs can thaṁs cad mgon med par gyur pas : ’khor ba’i sdug bsṅal bas : gtses śiṅ : ’byuṅ bar skye ba’i ’du mched kyi mgon med pa’i khyim du gnas so || de nas sems can dag de bźin gśegs pa’i khaṁsu skyes pa yaṅ yod : sñiṅ po la gnas pa yaṅ na : seṁs can de dag gi khoṅ du mi chud te : rigs kyi bu de na : de bźin gśegs pas : seṁs can rnaṁs bdag la yoṅsu mi gtse ba’i phyir chos ’chad do || rigs kyi bu khyod gaṅ naṅ na : de bźin gśegs pa yod kyis : khyed bdag cag la gtses par ma byed par khyed kyis brtson ’grus brtan par byol śig daṅ : de yaṅ dus su ’byuṅ bar ’gyur : khyed byaṅchub seṁs dpa’i graṅsu ’gyur gyis : thaṁs cad du ni ma yin no : de nas yaṅ saṅs rgyas kyis graṅsu ’gyur gyis : byaṅchub seṁs dpa’ źes ma yin no :

如是善男子。如來觀察一切衆生。輪轉生死受諸苦毒。其身皆有如來寶藏。如彼女人而不覺知。是故如來普爲説法。言善男子莫自輕鄙。汝等自身皆有佛性。若勤精進滅衆過惡。則受菩薩及世尊號。化導濟度無量衆生。

如是如是善男子。一切有情無主無依。生三有中寄於下劣弊惡之舍。爲生死苦之所逼迫。然一一有情有如來界具如來藏。是彼有情不覺不知。善男子如來不令一切有情而自欺誑。佛爲説法。善男子汝等莫自欺誑。發大堅固精進之心。汝等身中皆有佛體。於其後時畢成正覺。汝今已入於菩薩數即非凡夫。久後亦墮於如來數即非菩薩。

“Sons of good family, in the same way also all sentient beings [think of themselves as] unprotected and are tormented by the suffering of saṃsāra. [They, too,] stay in a poorhouse: the places of [re]birth in the states of being. Then, though the element of a tathāgata has entered into sentient beings and is present within, those sentient beings do not realize [it].
Sons of good family, in order that sentient beings do not despise themselves, the Tathāgata in this [connection] teaches the Dharma with the [following] words:
‘Sons of good family, apply energy without giving in to despondency! It will happen that one day the tathāgata [who has] entered [and] is present within you will become manifest. Then you will be designated ‘bodhisattva,’ rather than ‘[ordinary] sentient being (sattva).’ [And] again in the [next stage you] will be designated ‘buddha,’ rather than ‘bodhisattva’.’”

de nas de’i tshe bcom ldan ’das kyis tshigs su bcad pa ’di dag bka’ stsal to ||

de nas bcom ldan ’das kyi de’i dus na : tshigsu bcad pa ’di bśad do ||

爾時世尊以偈頌曰

爾時世尊説伽他曰

Then at that time the Exalted One uttered these verses:

[8.1] ji ltar bud med mgon med gyur pa źig || kha dog ṅan ciṅ gzugs ni mi sdug la ||
byis pa yin te mgon med khaṅ par gnas || re śig dus na de ni der sbrum gyur || [8.2] de yi mṅal du gaṅ źig ṅes par ni || ’khor los sgyur ba’i rgyal po che ba ñid ||
rin chen rnams kyis ’phags pa gliṅ bźi yi || bdag po byed par ’gyur ba de ’dra źugs || [8.3] bud med byis pa de ni ’di lta bur || mṅal du źugs sam ma źugs mi śes la ||
mgon med khaṅ pa na ni gnas byed de || dbul ba sñam du sems śiṅ dus ’da’ byed ||
[8.4] de bźin ṅas ni sems can thams cad kyaṅ || mgon med gyur la sdug bsṅal chos kyis ñen ||
khams gsum pa yi bde ba chuṅ la gnas || naṅ na chos ñid mṅal ’dra yod par mthoṅ || [8.5] de ’dra mthoṅ nas byaṅ chub sems dpa’ la || ’jig rten phan par byed pa mṅal gnas na ||
sems can kun gyis chos ñid ma śes kyis || bdag dman ’du śes ma skyed cig ces bstan || [8.6] khyed cag brtson ’grus brtsam pa brtan gyis daṅ || raṅ lus riṅ por mi thogs rgyal bar ’gyur ||
dus źig byaṅ chub sñiṅ po thob gyur nas || srog chags stoṅ phrag bye ba grol byed ’gyur ||

[8.1] ci ltar bud med gaṅ źig mgon med pa : khatog ṅan ciṅ mi bzaṅ ba’i gzugs :
mgon med khyim du dbus ba rnaṁs kyaṅ gnas : de nas dus su mṅal du chags par ’gyur : [8.2] de ’dis de ’dra mṅal du rñed pa ni : ’khor lo bskor rgyal gdon mi za bar ’gyur :
mthu che bas na : rin chen rnaṁs kyaṅ ’byuṅ : phyogs bźi rnaṁs kyaṅ dbaṅ yaṅ byas par ’gyur : [8.3] bud med byis pa de’i mi śes te : bdagis mṅal du źugs daṅ ma źugs pa ||
mgon pa med pa’i khyim du ’khor ba na : dbus po sems pas dus kyaṅ ’da’ bar byed : [8.4] de ltar ṅas ni sems can kun mthoṅ ba : mgon med sdug bsṅal chos kyis ñon yaṅ moṅs :
khaṁs gsum ṅan pa’i bde ba la ’aṅ gnas || de’i dbusu chos ñid stoṅ pa ’dra : [8.5] ’di ltar mthoṅ nas : byaṅ chub sems dpa’ smras || seṁs can kun kyi chos ñid śes nas ni
’jig rten phan źiṅ ’od byed sñiṅ po gnas || khyod rnaṁs ṅan pa’i ’du śes ma byed cig || [8.6] khyod rnams kyis ni mthoṅ nas brtson ’grus brtsom || raṅ gi lus su myur du rgyal bar ’gyur :
dus su byaṅchub seṁs kyi dkyil ’khor de kyaṅ thob : srog chags bye ba stoṅ yaṅ grol bar byed :

譬如貧女人色貎甚庸陋
而懷貴相子當爲轉輪王七寶備衆徳王有四天下
而彼不能知常作下劣想我觀諸衆生嬰苦亦如是
身懷如來藏而不自覺知是故告菩薩愼勿自輕鄙
汝身如來藏常有濟世明若勤修精進不久坐道場
成最正覺道度脱無量衆

譬如婦人無依主形容醜惡令厭怖
寄於弊惡下劣家或時而有王胎孕彼懷如是之胎孕決定是爲轉輪王
其王威徳七寶圍統領四洲爲主宰彼愚醜女曾不知於已腹中有如是
在於賤貧弊惡舍懷貧窮苦心憂惱我見一切諸有情無主受於窮迫苦
在於三界中耽樂身中法藏如胎藏如是見已告菩薩一切有情具法性
胎中世利有光明應生恭敬勿欺誑發堅精進以修持不久自身成作佛
不久當坐菩提場解脱無量倶胝衆

[8.1] “It is as if a simple (bāla) woman without a protector, of bad complexion and ugly disposition would [go to] stay in a poorhouse, [and] after a time would there have become pregnant,” [8.2] “[and yet] the [life] that had entered her womb would be such that the [embryo] was destined [to become] a world emperor king, elevated by [his] magnanimity (mahātmatā) [and his seven] jewels, and ruling [over all] four continents.” [8.3] “[But] that simple woman would [behave] like this: [she] would not know if [some life] had entered [her] womb, rather [she] would [continue to] stay in the poorhouse and pass the time in the belief that [she] was poor.”
[8.4] “In the same way, I see that all sentient beings also [think of themselves as] unprotected and are distressed by dharmas, [which lead to] suffering, remaining [caught up] in the lesser pleasures of the three spheres, [even though] inside [them] there is the true nature (dharmatā)—like [the world emperor in] the womb [of the woman].” [8.5] “Having seen thus [I] taught the bodhisattvas:
‘As all sentient beings do not know about the true nature (dharmatā) within [their own] wombs [which] grants benefit [to] the world, [take care of them and let them] not consider themselves inferior!’” [8.6] “‘Apply energy (vīrya) firmly! Soon you yourselves will become victorious ones. At some point [you will] attain the essence of awakening. Then [you] will proceed to liberate myriads of living beings.’”

[The simile of golden figures within burned clay molds]

rigs kyi bu dag gźan yaṅ ’di lta ste dper na | spra tshil las rta’i gzugs sam | glaṅ po che’i gzugs sam | bud med kyi gzugs sam | skyes pa’i gzugs dag cig byas te | ’jim pa’i naṅ du bcug nas g-yogs la bźu ste | zags par byas la gser bźu ste | źu bar gyur pas bkaṅ na | rim gyis graṅs par gyur nas | mñam par gnas par gyur pa’i gzugs de dag thams cad phyi rol gyi ’jim pa gnag ciṅ kha dog mi sdug kyaṅ | naṅ gi rnams ni gser las byas pa dag go || de nas mgar ba ’am | mgar ba’i slob ma źig gis | de las gzugs gaṅ daṅ gaṅ dag graṅs par gyur par mthoṅ ba de daṅ de dag gi phyi rol gyi ’jim pa tho bas bkogs na | de nas skad cig de la naṅ na gser las byas pa’i gzugs yod pa dag yoṅs su dag par ’gyur ro ||

rigs kyi bu gźan yaṅ ’di lta ste : dper na sbraṅ rtsi’i sñigs ma sbraṅ tshal las rta ba’i lus sam : ba glaṅ gi lus sam : sege’i lus sam : skyes bu ’i lus kyi lugs sgoms sam : bskus sam : bźugs te : zag par byas nas gser bźugs te : źu bar gyur pa : yoṅs gaṅ bar byas te : bags kyi graṅ bar gyur nas : mñam pa ñid du ’dug par gyur to : gzugs de dag thaṁs cad du gser phyirol tu ni ste : nag po khatog ṅan pa’o : de nas : las byed pa ’am : las byed pa’i thad na gnas pas gzugs de dag graṅs par gyur pa mthoṅ nas | boṅ bas bsnun te : bcom nas : phyirol kyi sa med par byed do : de nas de ma thag du gser bzaṅ po’i gzugs yoṅsu dag par ’gyuro :

復次善男子。譬如鑄師鑄眞金像。既鑄成已倒置于地。外雖焦黒内像不變。開摸出像金色晃曜。

復次善男子譬如以蠟作模。或作馬形象形男形女形。泥裹其上而用火炙。銷錬眞金鑄於模内。候其冷已。是其工匠將歸舍宅。其模外爲黒泥覆弊。形状燋惡内有金像。或工匠及工匠弟子。知其模冷即壞其泥既淨持已。於須臾頃是金寶像則便清淨。

“Sons of good family, again it is like the example of figures of horses, elephants, women or men being fashioned out of wax, then encased in clay [so that they are completely] covered [with it and finally, after the clay has dried,] melted [in fire]; and after [the wax] has been made to drip out, gold is melted. And when [the cavity inside the mold] is filled with the melted [gold], even though all the figures, having cooled down step by step (krameṇa) [and] arrived at a uniform state, are [covered with] black clay and unsightly outside, [their] insides are made of gold.
Then, when a smith or a smith’s apprentice [uses] a hammer [to] remove from the [figures] the outer [layer of] clay [around] those figures which he sees have cooled down, then in that moment the golden figures lying inside become completely clean.”

rigs kyi bu dag de bźin du de bźin gśegs pa yaṅ | de bźin gśegs pa’i mig gis sems can thams cad ’jim pa’i gzugs lta bu yin la | phyi rol gyi ñon moṅs pa daṅ | ñe ba’i ñon moṅs pa’i sbubs kyi naṅ gi sbu gu saṅs rgyas kyi chos kyis gaṅ ste | zag pa med pa’i ye śes rin po che’i naṅ na | de bźin gśegs pa mdzes par ’dug par mthoṅ ṅo || rigs kyi bu dag de la de bźin gśegs pas sems can thams cad de ltar mthoṅ nas | byaṅ chub sems dpa’i naṅ du soṅ ste ’di lta bu’i chos kyi rnam graṅs ’di dag yaṅ dag par rab tu ston to || de la byaṅ chub sems dpa’ sems dpa’ chen po gaṅ dag źi źiṅ bsil bar gyur pa de dag gi de bźin gśegs pa’i ye śes rin po che yoṅs su sbyaṅ ba’i phyir | de bźin gśegs pa chos kyi rdo rje’i tho bas phyi rol gyi ñon moṅs pa thams cad ’gogs so || rigs kyi bu dag mgar ba źes bya ba de ni de bźin gśegs pa’i tshig bla dags so || rigs kyi bu dag de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis | saṅs rgyas kyi mig gis sems can thams cad de ltar mthoṅ nas | ñon moṅs pa de dag las thar par byas te | saṅs rgyas kyi ye śes la rab tu dgod pa’i phyir chos ston to ||

rigs kyi bu de ltar ’di bźin de bźin gśegs pas seṁs can thad kyaṅ sa’i gzugs ltar phyi rol ni ñon moṅs pa daṅ : ñe ba’i ñon moṅs pa mdzod kyi naṅ du bu ka yod pa’i dbusu saryas kyi chos daṅ : zag pa med pa’i ye śes dkon mchog gi rab tu gaṅ źiṅ dbus na : de bźin gśegs pa legs par gnas pa mthoṅ nas : rigs kyi bu de na de bźin gśegs par gnas par mthoṅ nas : rigs kyi bu de na de bźin gśegs pa de ltar seṁs can thaṁs cad mthoṅ ste : ’di lta bu’i chos kyi gźuṅ seṁs dpa’ dbus nas : ’dug nas : rab tu ston to : de nas byaṅchub seṁs dpa’ seṁs dpa’ chen po źi bar ’gyur graṅs bar gyur te : de bźin gśegs pas chos kyi rdorje’i mtshon kyis de dag gi phyirol kyi ñon moṅs pa maṅ po thams cad ma ruṅ bar byed pa de ni de bźin gśegs pa’i tshigs bla dag so : rigs kyi bu ’di bźin du de bźin gśegs pas : saṅs rgyas mig gis ye śes dkon mchog rab tu sbyaṅs pa’i phyir ro : dkon mchog gi ye śes las byed pas : gzugs de dag bcom ste : dkon mchog gi gzugs ñon moṅs pa la thar bar byed pa ’di ni de bźin gśegs pa’i tshigs bla dag so : rigs kyi bu ’di bźin du de bźin gśegs pa saṅs rgyas miggis seṁs can thaṁs cad mthoṅ nas : de dag ñe ba’i ñon moṅs pas thar bar byas saṅs rgyas kyi yeśes la bkod pa’i phyir chos ’chad do :

如是善男子。如來觀察一切衆生。佛藏在身衆相具足。如是觀已廣爲顯説。彼諸衆生得息清涼。以金剛慧搥破煩惱。開淨佛身如出金像。

如是如是善男子。如來以如來眠觀見一切有情。如金像模外爲煩惱泥所覆裹。於内虚沖滿有佛法無漏知寶。善男子我今觀見一切有情　悉皆如是。在菩薩衆而説妙法。若菩薩摩訶薩。若得寂靜清涼。如來爲彼有情。以金剛器仗淨其法眼。除其煩惱及隨煩惱。爲淨如來智寶藏故。善男子如來猶如持寶像者。善男子而破彼色及隨煩惱。令得解脱是名如來。善男子如來應正等覺。見一切有情如來藏。爲無邊倶胝煩惱藏中之所沈沒。爲彼有情破煩惱藏。於佛智見安立無上正等菩提。

“Sons of good family, likewise also the Tathāgata perceives with the vision of a tathāgata that all sentient beings are like figures [in] clay: the cavity inside the sheaths of outer defilements and impurities is filled with the qualities of a buddha [and with] the precious uncontaminated knowledge (anāsrava-jñāna); inside, a tathāgata exists in [all] magnificence.
Sons of good family, having then perceived that all sentient beings are like this, the Tathāgata goes among the bodhisattvas and perfectly teaches [them] these [nine] Dharma discourses of that kind[, i.e., on the tathāgata-knowledge within all sentient beings]. [Using] the vajra[-like] hammer of the Dharma, the Tathāgata then hews away all outer defilements in order to entirely purify the precious tathāgata-knowledge of those bodhisattva-mahāsattvas who have become calm and cool.
Sons of good family, what is called ‘smith’ is a designation for the Tathāgata. Sons of good family, after the Tathāgata, the Honorable One and Perfectly Awakened One, has perceived with [his] buddha-vision that all sentient beings are like this, [he] teaches the Dharma in order to establish [them] in buddha-knowledge, having let [them] become free from the defilements.”

de nas de’i tshe bcom ldan ’das kyis tshigs su bcad pa ’di dag bka’ stsal to ||

de nas bcoṁ ldan ’das kyis de’i dus na tshigsu bcad pa ’di gsuṅso ||

爾時世尊以偈頌曰

爾時世尊説伽他曰

Then at that time the Exalted One uttered these verses:

[9.1] ji ltar gzugs ni phyi rol ’jim bas g-yogs || naṅ ni sbu gu yod ciṅ gsog yin pa ||
rin chen bźus pas rab tu bkaṅ na ni || brgya stoṅ phrag ni maṅ por ’gyur ba yin || [9.2] mgar bas śin tu graṅs par gyur śes nas || ’di ltar rin chen las ni byas pa ’di ||
rnam dag gzugs ’gyur las gaṅ bya sñam ste || gzugs la g-yogs pa’i ’jim pa ’gogs par byed || [9.3] de bźin ṅas ni sems can thams cad kyaṅ || gser gzugs ’jim pas g-yogs pa ’dra ba ste ||
phyi rol śun pa ñon moṅs sbubs yin la || naṅ na saṅs rgyas ye śes yod par mthoṅ || [9.4] de la byaṅ chub sems dpa’ gaṅ dag ni || źi źiṅ śin tu bsil bar gyur pa dag ||
gaṅ gis de dag ñon moṅs ma lus ’byin || chos kyi lag chas de la ’gogs par byed || [9.5] rin chen gzugs ni blta na sdug pa ltar || rgyal sras gaṅ źig ’dir ni dag gyur pa ||
stobs bcu dag gis lus rnams yoṅs gaṅ ste || lhar bcas ’jig rten ’di na mchod par ’gyur || [9.6] ṅas ni srog chags thams cad de ltar mthoṅ || byaṅ chub sems dpa’ ’aṅ ṅas ni de ltar mthoṅ ||
de ltar dag pa bde bar gśegs ’gyur te || bde gśegs dag ni saṅs rgyas tshul ston to ||

[9.1] gzugs rnaṁs phyirol ci ltar seṁs || bskus pa de’i naṅ du bu ga sog sa rnaṁs de bźin la ||
rin chen bźu ba rnaṁs kyi gaṅ bar ’gyur : de ltar brgya daṅ staṅ rnaṁs kyaṅ : [9.2] las byed pa ni śin tu drags śes nas : sa yin bskus pa de rnaṁs med byas te :
ci ltar dkon mchog ’di na rnam dag par : ’di rnaṁs kyaṅ ni gzugs kyi las kyaṅ byed || [9.3] de ltar bdagis sems can kun mthoṅ ba : gser kyi gzugs rnaṁs yis ni g-yog pa bźin ||
ñon moṅs mdzod rnaṁs phyi rol ’phags pa ste : de nas saṅs rgyas yeśes gnas śiṅ yod [9.4] de ni źi źiṅ śin tu grags pa na : seṁs can rnaṁs na byaṅchub seṁs dpar gyur :
de dag la ni chos kyi mtshon cha sbyin : de ni ñon moṅs ma lus źi bar byed : [9.5] gaṅ źig ’di na rgyal sras dag gyur pa : ci ltar dkon mchog gzugs ni sdug pa bźin :
’jig rten lha daṅ bcas pa rnaṁs kyi mchog || de lus stobs bcu rnaṁs kyi gaṅ ba’o : [9.6] de ltar bdag gi srog chags thaṁs cad mthoṅ : de bźin byaṅchub seṁs dpa’ rnaṁs kyaṅ dag
de ltar bder gśeg rnaṁs kyi saṅs rgyas mig kyaṅ bśad ||

譬如大冶鑄無量眞金像
愚者自外觀但見焦黒土鑄師量已冷開摸令質現
衆穢既已除相好畫然顯我以佛眼觀衆生類如是
煩惱淤泥中皆有如來性授以金剛慧搥破煩惱摸
開發如來藏如眞金顯現如我所觀察示語諸菩薩
汝等善受持轉化諸群生

譬如外色泥作模於内空虚無所有
銷錬眞金滿鑄瀉其數或百或一千工匠之人知冷已則破其泥現於像
泥除則淨其寶像匠意琱琢皆成就我見一切諸有情猶如金像在泥模
煩惱於外而蓋覆如來之智處於内若得寂淨及清涼前際清淨智菩薩
以法器仗而捶撃煩惱由斯悉摧壞所有如來之佛子猶如金像令可愛
常得天世人供養圓滿身相具十方我見一切諸有情如是清淨成善逝
成就善逝成佛眼滿足無上薩婆若

[9.1] “It is like [the example of casting golden images: first, wax] figures are covered outside with clay; [then, after the wax has been melted and so drips out,] the inside [of the clay] has a cavity and is empty; [finally,] when [these cavities] are filled with precious melted materials, [they] turn into many hundreds of thousands [of golden figures].” [9.2] “[Then] a smith, realizing that [the figures in the clay] have thoroughly cooled down, hews away the coverings of clay around the figures, thinking:
‘What can [I] do so that (yathā) these [black molds with their insides] made of precious materials may turn into clean figures?’” [9.3] “In the same way I see that all sentient beings, without exception, are like golden figures covered with clay: [their] outside crusts are the sheaths of defilements, but inside there is the buddha-knowledge (buddhajñāna).”
[9.4] “[Using] the tool of the Dharma, [the Tathāgata] then hews away the [defilements of those] bodhisattvas who have become calm and cool, so that (yena) their defilements are expelled without any remainder.” [9.5] “[Living beings’ internal] child of a victorious one who has become clean in this [world are] just like the beautiful precious figures: [their] bodies are filled with the ten powers [of a buddha], and [they] are venerated here [by] the world with [its] gods.” [9.6] “Thus I see all living beings; thus I see also the bodhisattvas. Thus purified [by the Tathāgata they] become sugatas. [Having become] pure sugatas, [they] then teach the rule (netrī) of the buddhas.”

[Merit from propagating the TGS]

de nas bcom ldan ’das kyis byaṅ chub sems dpa’ rdo rje’i blo gros la bka’ stsal pa | rdo rje’i blo gros rigs kyi bu ’am | rigs kyi bu mo khyim pa ’am | rab tu byuṅ ba yaṅ ruṅ ste | gaṅ źig de bźin gśegs pa’i sñiṅ po’i chos kyi rnam graṅs ’di ’dzin pa daṅ | ’chaṅ ba daṅ | klog pa daṅ | kun chub par byed pa daṅ | glegs bam du byas te ’jog pa daṅ | gźan dag la yaṅ rgya cher ’chad pa daṅ | yaṅ dag par rab tu ston pa de bsod nams maṅ du skyed par ’gyur ro ||

de nas bcoṁ ldan ’das kyis rdorje blogros byaṅchub sems dpa’ bka’ stal pa : rdorje’i blogros rigs kyi bu pho ’am : rigs kyi bu mo ’am : khyim bdagis rab tu byuṅ bas : de bźin gśegs pa’i sñiṅ po’i chos kyi gźuṅ ’di ’dzin pa ’am : ’chaṅ ba ’am : klog pa ’am : kun chub par byed pa ’am : glegs bam du chud par byas te : bźag gam | gźan la ’chad dam : rab tu ston na bsod nams maṅ du ’phel bar ’gyuro :

爾時世尊告金剛慧菩薩摩訶薩。若出家若在家。善男子善女人。受持讀誦書寫供養。廣爲人説如來藏經。所獲功徳不可計量。

佛告金剛慧菩薩言。善男子若在家出家善男子善女人。於此如來藏經典法要。受持讀誦書寫經卷。爲他廣説得福無量。

Then the Exalted One said to the bodhisattva-mahāsattva Vajramati:
“Vajramati, sons and daughters of good family, whoever—whether a layman (gṛhin) or ordained (pravrajita)—learns (*udgṛhṇāti) this Dharma discourse (dharmaparyāya) [called] Tathāgatagarbha, preserves [it] (*dhārayati), recites [it] (*vācayati), understands [it] (*paryavāpnoti), arranges [it] into a book, explains [it] (*deśayati) also to others in detail and teaches [it] (*saṃprakāśayati), will produce much merit (puṇyaṃ prasavati).”

rdo rje’i blo gros yaṅ byaṅ chub sems dpa’ gźan gaṅ źig de bźin gśegs pa’i ye śes bsgrub pa’i phyir brtson par gyur la | ’jig rten gyi khams re rer yaṅ saṅs rgyas thams cad la yaṅ mchod pa’i phyir | rdzu ’phrul bsgrubs nas ’di lta bu’i tiṅ ṅe ’dzin la sñoms par źugs te | tiṅ ṅe ’dzin gyi stobs bskyed pa des saṅs rgyas kyi źiṅ bye ba khrag khrig ’bum phrag gaṅga’i kluṅ gi bye ma bas kyaṅ maṅ ba rnams su | gaṅ gā’i kluṅ gi bye ma bas kyaṅ maṅ ba’i saṅs rgyas bcom ldan ’das byaṅ chub sems dpa’ rnams daṅ bcas pa | ñan thos kyi dge ’dun daṅ bcas pa bźugs śiṅ gnas pa’i de bźin gśegs pa re re la yaṅ khaṅ pa brtsegs pa | dus su bde ba | rgyar dpag tshad tsam la | ’phaṅ du dpag tshad bcu pa | rin po che thams cad las byas pa | lha’i dri źim po daṅ ldan pa | me tog sil ma sna tshogs bkram pa | loṅs spyod kha na ma tho ba med pa thams cad daṅ ldan pa | ’bum phrag gaṅga’i kluṅ lṅa bcu’i bye ma sñed ñin re źiṅ phul te | bskal pa ’bum du tshaṅ ba’i bar du ’di lta bu’i mchod pa byed pa bas |
rigs kyi bu ’am | rigs kyi bu mo gaṅ gźan źig byaṅ chub tu sems bskyed de | de bźin gśegs pa’i sñiṅ po’i chos kyi rnam graṅs ’di las dpe gcig tsam lus la ’chaṅ ṅam | glegs bam du gnas par byed na | rdo rje’i blo gros de’i bsod nams mṅon par ’du byed pa de la | bsod nams mṅon par ’du byed pa sṅa mas brgya’i cha daṅ | stoṅ gi cha daṅ | ’bum gyi cha daṅ | graṅs daṅ | cha daṅ | bgraṅ ba daṅ | dper yaṅ ñe bar mi ’gro ste | rgyur yaṅ mi bzod do ||

gaṅ yaṅ rdorje’i blogros byaṅchub seṁs dpa’ de bźin gśegs pa’i yeśes bsgrub pa’i phyir : ++ saṅs rgyas thaṁs cad la mchod pa’i phyir : nan tan du byed ciṅ : ’jig rten kyi khaṁs rerer rdzu’phrul bsgrub nas : de ’dri’i tiṅ ṅe ’dzin la sñom par ’jug ste : chu ba gaṅ ga’i bye ma la ’das pa’i saṅs rgyas kyi źiṅ bye ba khrag khrig brgya phrag stoṅ gi chu bo gaṅ ga’i bye ma sñed las ’das pa’i saṅs rgyas bcom ldan ’das rnaṁs bźugs śiṅ spyod pa ni byaṅchub seṁs dpa’ daṅ : ñan thos kyi dge ’dun daṅ bcas pa rnaṁs so : de bźin gśegs pa re re la chu bo gaṅ ga lṅa bcu’i bye ma sñed kyi khaṅ bu brtsog pa brgya phrag stoṅ phul ba ’di lta ste bde bar ’dra rin po che sna bdun gyis kho ra khor yug ni dpag : ’phaṅ ni dpag tshad bcu’i ’phrul kyi dri źim po daṅ ldan pa daṅ : bskal pa brgya phrag stoṅ rdzogs kyi bar du : ñin re yaṅ kha na ma tho ba med pa’i loṅ spyod phul ba daṅ : de lta bu’i mchod pa’i yobyed byed pa bas :
gaṅ rigs kyi bu pho ’am : rigs kyi bu mo gźan źig gis byaṅchub kyi seṁs bskyed de : de bźin gśegs pa’i sñiṅ po chos gźuṅ ’di dpe’ ’ga’ źig khoṅ du chud par byas sam : glegs bam du byas na : rdorje’i blogros ’di’i bsod nams mṅon par ’du byed pa la : sṅa ma’i bsod nams mṅon par ’du byed pa la : sṅa ma’i bsod nams mṅon par ’du byed pas de’i brgya’i char yaṅ mi phod do : stoṅ gi brgya phrag stoṅ bye ba brgya phragstoṅ gi graṅs kyi char yaṅ mi phod do || graṅs ba ’am : dpe’ ’am : char yaṅ mi bzod do ||

金剛慧若有菩薩爲佛道故。勤行精進修習神通。入諸三昧欲殖徳本。供養過恒河沙現在諸佛。造過恒河沙七寶臺閣。高十由旬縱廣正等各一由旬。設七寶床敷以天繒。爲一一佛日日造立過恒河沙七寶臺閣。以用奉獻一一如來及諸菩薩聲聞大衆。以如是事普爲一切過恒河沙現在諸佛。如是次第乃至過五十恒沙衆寶臺閣。以用供養過五十恒沙現在諸佛及諸菩薩聲聞大衆。乃至無量百千萬劫。
金剛慧。不如有人樂喜菩提。於如來藏經受持讀誦書寫供養乃至一譬喩者。

或有善男子善女人或餘菩薩。爲於積集如來智故。精勤供養一切如來。於一一世界。成就如是色三摩地。由此色三摩地威力。過恒河沙諸佛世界。過恒沙數倶胝那庾多現在諸佛。於一一佛所供養承事。并及菩薩聲聞僧衆。如是乃至過五十恒河沙諸佛世尊。當於和暢安樂之時。各送百千珍妙樓閣。一一量高十踰繕那。縱廣正等一踰繕那。如是一切以寶成天妙香器。散種種花成辦種種受用之具。日日如是乃至千劫。
金剛慧若苾芻苾芻尼鄔波索迦鄔波斯迦。發菩提心於此如來藏經。取其一喩。或在於身或在經卷。金剛慧以此福業與前福業。如來安立百分迦羅分千分百千分倶胝分。倶胝百分。倶胝千分倶胝百千分。倶胝那庾多百千分。不及於此迦羅一分。乃至算數譬喩所不能及。

[Devaluation of external worship]
“Vajramati, a certain bodhisattva might apply [himself] to realize the tathāgata-knowledge, and for the purpose of venerating all buddhas without exception in every single world system (lokadhātu), [he] would, after achieving supernatural powers (ṛddhi), attain (samāpadyate) such an absorption (samādhi) that through the power created by [this] absorption [he could] day by day present (niryātayati) pavilions to every single existing tathāgata among the buddhas, the exalted ones, even more [numerous] than the sands of the Ganges River, in myriads (koṭīniyutaśatasahasra) of buddha-fields even more [numerous] than the sands of the Ganges River, together with [their] bodhisattvas and the communities of śrāvakas. [To reside in these pavilions would be] pleasant in [every] season. [Their] width [and length would each be] one yojana, [their] height ten yojanas. [They] would be made of all [kinds of] jewels, [and would be] heavenly fragrant, being strewn with a variety of fallen blossoms and furnished with all immaculate (anavadya) objects of enjoyment (bhoga). [The number of pavilions would be] as many as fifty [times] the sands of a hundred thousand Ganges Rivers. For fully a hundred thousand cosmic cycles (kalpas) [he] would show reverence in this way.
If [on the contrary] a certain son or daughter of good family should forge the resolution (citta) to [strive for] awakening (bodhi), and internalize or arrange into a book (pustaka) only one simile from this Dharma discourse [called] Tathāgatagarbha, [then], Vajramati, the previously [described bodhisattva’s] accumulation of merit does not come near by even a hundredth, a thousandth, a hundred thousandth—any number, any tiny part (kalā), any calculation or any resemblance—to his accumulation of merit (puṇyābhisaṃskāra); nor does [it] bear any comparison.”

rdo rje’i blo gros yaṅ byaṅ chub sems dpa’ gaṅ saṅs rgyas kyi chos yoṅs su tshol bas | saṅs rgyas bcom ldan ’das de dag las de bźin gśegs pa re re la yaṅ bskal pa ’bum tshaṅ gi bar du | śiṅ man da ra ba’i me tog khal bźi pa ’bum ’thor la || rdo rje’i blo gros dge sloṅ ṅam | dge sloṅ ma ’am | dge bsñen nam | dge bsñen ma źig gis | byaṅ chub tu sems bskyed de | de bźin gśegs pa’i sñiṅ po’i chos kyi rnam graṅs ’di thos nas | thal mo lhan cig sbyar te | rjes su yi raṅ ṅo źes tshig gcig smras na | rdo rje’i blo gros bsod nams mṅon par ’du bya ba daṅ | dge ba mṅon par ’du bya ba de la me tog daṅ | me tog phreṅ phul ba daṅ ldan pa | de bźin gśegs pa la bźag pa’i bsod nams mṅon par ’du bya ba daṅ | dge ba mṅon par ’du bya ba sṅa ma des | brgya’i cha daṅ | stoṅ gi cha daṅ | ’bum gyi cha daṅ | graṅs daṅ | cha daṅ | bgraṅ ba daṅ | dper yaṅ ñe bar mi ’gro ste | rgyur yaṅ mi bzod do ||

rdorje’i blo gros byaṅchub sems dpa’ gaṅ : saṅs rgyas kyi tshol ba’i phyir : saṅs rgyas bcom ldan ’das de bźin gśegs pa rere la metog nam da ra bye ba brgya phrag stoṅ ṅas kyi char yaṅ mi phod do : bgraṅ ba ’am : dpe+ ñe ma re re nas bskal pa stoṅ rdzogs kyi bar du gtor ba bas : rdorje’i blogros byaṅchub seṁs dpa’ gaṅ yaṅ dge sloṅ pha ’am : dge sloṅ ma ’am : dge bsñan pha ’am : dge sñen mas byaṅchub kyi sems bskyed de : de bźin gśegs pa’i sñiṅ po ’i chos kyi gźuṅ ’di thos te : thal mo sbyar nas : phyag ’tshal ba’am : rjesu yid bas : tshig gcig brjod na rdorje’i blo gros bsod nams mṅon par ’du byed pa daṅ : dge ba’i rtsa ba mṅon par ’du byed pa ’di la de bźin gśegs pa metog phriṅ ba daṅ : bcas pa phul źiṅ : gtor ba sṅa ma’i bsod nams mṅon par ’du byed pa daṅ : dge ba mṅon par ’du byed pa daṅ : dge ba mṅon par ’du byas pas : de’i brgya’i char yaṅ mi phod do || stoṅ gi cha daṅ : brgya stoṅ gi cha daṅ : bye ba brgya stoṅ gi graṅs kyi char yaṅ mi phod : bgraṅ ba daṅ : dpe’ ’am : char yaṅ mi bzod do :

金剛慧。此善男子。於諸佛所種諸善根福雖無量。比善男子善女人所得功徳。百分不及一千分不及一。乃至算數譬喩所不能及。

金剛慧若有善男子善女人。求無上菩提者。於彼諸佛世尊并及菩薩聲聞大衆。取曼陀羅花百千斛。日日供養復滿千劫。金剛慧若餘苾芻苾芻尼鄔波索迦鄔波斯迦。發菩提心聞此如來藏經法要。乃至合掌禮敬作隨喜語。金剛慧以此勝福善根。與前善根獻花功徳。如來安立比前功徳。百分迦羅分千分無數分。不如一分。

[Superiority of joyful approval of the TGS]
“Then, Vajramati, [suppose] a bodhisattva, in searching (paryeṣate) for the Dharma of the buddhas, strewed four hundred thousand triple-bushels of flowers of the coral (mandāra) tree for every single tathāgata among the buddhas, the exalted ones, for fully a hundred thousand cosmic cycles.
Vajramati, if [on the contrary] any monk, nun, upāsaka or upāsikā should decide [to strive] for awakening, and after listening to this Dharma discourse [called] Tathāgatagarbha raised [their] joined palms and said [just] the single phrase ‘I joyfully approve [what I have heard]!’ (anumodayāmi), [then] Vajramati, the previously [described bodhisattva’s] accumulations of merit and benefit, connected with the offering of flowers and flower garlands, planted among the tathāgatas [as fields of merit (puṇyakṣetra)], do not come near by even a hundredth, a thousandth, a hundred thousandth—any number, any tiny part, any calculation or any resemblance—to those accumulations of merit and benefit; nor do [they] bear any comparison.”

de nas de’i tshe bcom ldan ’das kyis tshigs su bcad pa ’di dag bka’stsal to ||

de nas bcoṁ ldan ’das kyi de’i dbus na tshigsu bcad pa gsuṅso ||

爾時世尊重説偈言

爾時世尊説伽他曰

Then at that time the Exalted One uttered these verses:

[10.1] sems can la la gaṅ źig byaṅ chub la || mos pa bskyed nas ’di ñan ’dzin pa ’am ||
yi ger ’dri ’am glegs bam gźag byed ciṅ || gus daṅ bcas pas tshigs bcad gcig bśad dam || [10.2] de bźin gśegs pa’i sñiṅ po ’di thos nas || gaṅ źig byaṅ chub mchog ’di tshol byed na ||
bsod nams phuṅ po ji tsam skyed ’gyur ba || de yi phan yon ’dir ni mñan par gyis || [10.3] rdzu ’phrul stobs mchog ’di la gnas nas su || dpa’ bo bskal pa dag ni stoṅ bar du ||
phyogs bcu rnams su mi yi gtso bo dag || ñan thos bcas pa rnams la sti staṅ byed || [10.4] ji ltar gaṅga stoṅ maṅ bye ba bas || de bas lhag pa bsam gyis mi khyab pa’i ||
gźal med khaṅ mchog rin chen las byas pa || ’jig rten slob dpon re re la yaṅ phul || [10.5] de dag ’phaṅ du dpag tshad bcu yod la || chu daṅ rgyar ni dpag tshad gcig yod pa ||
spos daṅ bdug pa dag daṅ rab ldan la || de na rin chen las byas khri bśams śiṅ || [10.6] dar daṅ bcos bu’i ras ni brgya btiṅ ba’i || khri dag daṅ ni khri stan gźan rnams kyaṅ ||
ji ltar gaṅga’i kluṅ bźin dpag med pa || rgyal ba gcig la dbul ba byas gyur la || [10.7] rgyal ba gaṅ dag ’jig rten khams bźugs pa || ji ltar gaṅga’i bye ma bas maṅ ba ||
rgyal ba de dag rnams la de ltar phul || kun la gus par mchod pa byed pa bas || [10.8] mkhas pa gaṅ źig mdo sde ’di thos nas || dpe gcig tsam źig yaṅ dag ’dzin byed dam ||
bzuṅ nas mi ’ga’ źig la ’chad byed na || de ni de bas bsod nams phuṅ po maṅ || [10.9] dpa’ bos bzuṅ ba’i bsod nams ’di la ni || cha daṅ dper yaṅ de ni ñer mi ’gro ||
srog chags dag ni kun gyi skyabs ’gyur źiṅ || de ni myur du byaṅ chub mchog ’tshaṅ rgya || [10.10] de bźin gśegs kyi sñiṅ po ’dra yod pa || sems can dag ni kun gyi chos ñid ’di ||
byaṅ chub sems dpa’ mkhas pa gaṅ sems pa || de ni raṅ byuṅ saṅs rgyas myur du ’gyur ||

[10.1] gaṅ źiṅ byaṅchub tu ni ’dad bskyed pa : ’di la seṁs can ñan ciṅ ’chad par byed :
bris te : gleg bam du ni byas pa daṅ : sti staṅ byas te : tshigs gcig bśad pa la : [10.2] khyod rnams kyi ni de ni ’i bsṅag pa ñon || ’di la bsod nams phuṅ po rnaṁs ’byuṅ ba ||
de bźin gśegs pa’i sñiṅ po thos pa’i gaṅ źig byaṅchub mchog tu tshol byed pa || [10.3] rdzu’phrul mchog daṅ stobs gnasu || mi mchog rnaṁs la stistaṅ byed pa ni :
phyogs bcur ñan thos rnaṁs daṅ bcas pa daṅ : bskal pa stoṅ rnaṁs rdzogs kyi bar du ste : [10.4] chu bo gaṅ ga bye ba stoṅ maṅ bźin || de las ’das pa bsam kyi mi khyab pa :
’jig rten du spyod rere la yaṅ phul || gźal med khaṅ pa mchog rab de rnaṁs te : [10.5] de’i ’phaṅ du dpag tshad bcu pa ste : khor khor yug dpag tshad rab tu rdzogso :
dri rnaṁs daṅ ni pog rnaṁsu yaṅ ldan : de na rin chen dag gi khri rnams la : [10.6] dar daṅ gos brgyan rnaṁs kyaṅ de la : btiṅ | khri daṅ stan ni gźan yaṅ de bźin te :
ci ltar chu bo gaṅ ga bye ma tshad med pa || rgyal ba gcig gis thad du de yaṅ phul : [10.7] da ltar rgyal ba de dag la yaṅ phul || ’jig rten khaṁs na : rgyal ba bźug pa la :
ci ltar chu bo gaṅ ga’i bye ma bźin || thaṁs cad la ni stistaṅ mchod pa byed || [10.8] khaṁs pa gaṅ rnaṁs mdo sde ’di thos śiṅ : yaṅ dag par ni dpe cig ’chaṅ ba daṅ :
’chaṅ nas gaṅ źig gźan la rgyal ’chad ba : ’di’i bsod naṁs phuṅ po maṅ : [10.9] de ni cha daṅ : dpe yaṅ mi phod do : bsod nams + ’di rnaṁs spyod na su ||
srog chags thaṁs cad rnaṁs kyi skyabsu ’gyur : de dag myur du byaṅchub mchog du ’tshaṅ yaṅ rgya || [10.10] bdag la de bźin gśegs pa’i sñiṅ po yod do : byaṅchub seṁsdpa’ gaṅ seṁs pa :
chos ñid ’di ni seṁs can kun kyi ste : thaṁs cad kyaṅ ni saṅs rgyas raṅ byuṅ gyur ||

若人求菩提聞持此經者
書寫而供養乃至於一偈如來微妙藏須臾發隨喜
當聽此正教功徳無有量若人求菩提住大神通力
欲供十方佛菩薩聲聞衆其數過恒沙億載不思議
爲一一諸佛造立妙寶臺臺高十由旬縱廣四十里
中施七寶座嚴飾備衆妙敷以天繒褥隨座各殊異
無量過恒沙獻佛及大衆悉以此奉獻日夜不休息
滿百千萬劫所獲福如是慧者聞此經能持一譬喩
而爲人解説其福過於彼
乃至於算數譬喩所不及
衆生之所依速成無上道菩薩諦思惟甚深如來藏
知衆生悉有疾成無上道

或有樂求菩提者聞此經典而受持
乃至書寫於經卷若能恭敬於一偈應聽彼福而無量發生無量福徳藏
得聞如來之藏經若能求勝菩提行以神通力住上乘供養恭敬人中尊
并及十方聲聞衆乃至滿足於千劫多千劫數如恒沙超於彼數不思議
一一世間行無量純以寶作妙樓閣其量高十踰繕那縱廣有一踰繕那
塗香燒香而供養於中七寶微妙座以妙繒綵敷其上及餘妙座皆敷設
其數猶如恒河沙一一供養於諸佛一一送彼如來所所有刹中諸如來
其數猶如恒河沙悉皆供養而承事若有智者聞此經取於一喩而正行
若能受持及讀誦此福超過前福聚有情歸依於此經疾證於彼無上覺此如來藏相應法若智菩薩能思惟
一切有情勝法性速疾覺悟自然智

[10.1] “[Suppose], having brought forth the wish for awakening, a certain sentient being listened to this [discourse and] learned [it], copied [it] or arranged [it] into a book and explained [even just] a single verse with appreciation (sagaurava);” [10.2] “or if after listening to this Tathāgatagarbha[sūtra] somebody searched for this excellent awakening: listen to [my description of] the benefit (anuśaṃsā) [accruing] to him in these cases—[a description of] what amount of merit is produced!”
[10.3] “[Suppose] a hero (vīra) abiding in these excellent supernatural powers worshiped for a thousand cosmic cycles the highest of humans (narottama) and [their] śrāvakas in the ten directions.” [10.4] “[He] would present to each teacher (ācārya) of the world without exception excellent palaces (vimānaśreṣṭha) made of jewels—in number several myriad [times the sands of] the Ganges [and] more, unimaginably (acintya) many.” [10.5] “The [palaces] would be ten yojanas high and one yojana wide and long, be excellently furnished with fragrances and incense, and inside be provided with thrones made of jewels.” [10.6] “[These] thrones, and palanquins too, [would be] spread with silk and calico a hundred [times], as innumerable as [the sands of the] Ganges River; [he] would present [these palaces with thrones] to each victorious one.” [10.7] “Upon the victorious ones who reside in world systems—those victorious ones more [numerous] than the sands of the Ganges River—[he] would thus bestow [these palaces, and] would venerate [them] all with appreciation.” [10.8] “If [on the contrary] some wise [person], having listened to this sūtra, learns only one single simile correctly, or having learnt [it], explains [it] to somebody [else, then] he will [produce] a greater amount of merit thereby [than the previous person].” [10.9] “Regarding the [former] merit seized by the hero [who worshiped the tathāgatas, it] does not come near by any tiny part or resemblance [to the merit of this wise person]. [The wise person therefore] becomes a refuge (śaraṇa) for all living beings, and he quickly attains excellent awakening.” [10.10] “The wise bodhisattva who reflects upon [the following]:
‘The tathāgatagarbha exists in the same way [in all beings]! This is the true nature (dharmatā) of all sentient beings,’
will quickly become an awakened one [through] his own power (svayaṃbhū).”

[The story of *Sadāpramuktaraśmi and *Anantaraśmi]

rdo rje’i blo gros rnam graṅs ’dis kyaṅ ’di ltar chos kyi rnam graṅs ’di ji ltar byaṅ chub sems dpa’ sems dpa’ chen po rnams la thams cad mkhyen pa’i ye śes bsgrub par ’gyur ba’i gces spras byed par rig par bya’o || rdo rje’i blo gros sṅon byuṅ ba ’das pa’i dus na | bskal pa graṅs med pa śin tu rgyas pa | tshad med pa | bsam gyis mi khyab pa | mtshuṅs pa med pa | brjod du med pa | de’i pha rol bas kyaṅ ches pha rol du gyur pa de’i tshe de’i dus na | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rig pa daṅ źabs su ldan pa | bde bar gśegs pa | ’jig rten mkhyen pa | skyes bu ’dul ba’i kha lo sgyur ba | bla na med pa | lha daṅ mi rnams kyi ston pa | saṅs rgyas bcom ldan ’das rtag tu ’od zer gtoṅ źes bya ba ’jig rten du byuṅ ṅo ||

rdorje’i blo gros gźuṅ ’di chud par bya’o : chos kyi gźuṅ ’di byaṅchub seṁs dpa’ rnaṁs la thaṁs cad mkhyen pa’i ye śes ’grub par maṅ du byed pa źes gźuṅ ’dis rig par bya’o : rdorje’i blogros sṅon ’das pa’i dus graṅs med pa’i bskal pa yaṅs pa tshad med pa bsam kyi mi khyab mñam pa med pa brjod du med pa de’i pharol kyi pharol de’i tshe de’i dus rtag tu ’od gzer gtoṅ ba źes bya ba : de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i ’jig rten du ste : mkhyen pa daṅ rkaṅ par ldan pa : bder bar gśegs pa ’jig mkhyen pa bla na med pa skyes bu ’dul ba’i khalo sgyur ba : lha daṅ mi rnaṁs kyi mkhan po saṅs rgyas bcom ’das so ||

爾時世尊。復告金剛慧菩薩言。過去久遠無量無邊。不可思議阿僧祇劫。復過是數。爾時有佛。號常放光明王如來應供等正覺明行足善逝世間解無上士調御丈夫天人師佛世尊。

佛告金剛慧。以此得知如是法門。於諸菩薩摩訶薩成多利益。能引薩婆若智。金剛慧我念過去無量無數廣大不思議無量不可説劫　從此已後。當於是時有佛。名常放光明如來應正等覺明行圓滿善逝世間解調御士無上丈夫天人師佛婆伽梵。

[The appearance of *Sadāpramuktaraśmi]
“Vajramati, again, by way of this [following] kind [of exposition] (paryāya), [one] should know thus: namely, that this Dharma discourse is extremely beneficial (bahukara) for bodhisattva-mahāsattvas [because it] will lead to the realization of the knowledge of an omniscient one (sarvajñajñāna).
Vajramati, formerly, in the past, innumerable, vast, measureless, unimaginable, unparalleled and [quantitatively] inexpressible cosmic cycles [ago], [and] even more beyond the other side of that [time]—then, at that time—there appeared in the world the tathāgata, the honorable one and perfectly awakened one, named *Sadāpramuktaraśmi, realized in wisdom and conduct, a sugata, a world-knowing one, a charioteer of human beings to be tamed, unsurpassable, a teacher of gods and men, a buddha, an exalted one.”

rdo rje’i blo gros ci’i phyir de bźin gśegs pa de rtag tu ’od zer gtoṅ źes bya źe na | rdo rje’i blo gros bcom ldan ’das de bźin gśegs pa rtag tu ’od zer gtoṅ de byaṅ chub sems dpar gyur pa na || ma’i mṅal du źugs ma thag tu de ma’i mṅal na ’dug bźin du lus las ’od byuṅ ste | śar phyogs su ’jig rten gyi khams ’bum phrag saṅs rgyas kyi źiṅ bcu’i rdul phra rab kyi rdul sñed dag snaṅ bas rtag tu khyab par gyur to || de bźin du lho daṅ | nub daṅ | byaṅ daṅ | śar lho daṅ | lho nub daṅ | nub byaṅ daṅ | byaṅ śar daṅ | ’og daṅ | steṅ gi phyogs daṅ | phyogs bcu’i ’jig rten gyi khams ’bum phrag saṅs rgyas kyi źiṅ bcu’i rdul phra rab kyi rdul sñed dag snaṅ bas rtag tu khyab par gyur te | byaṅ chub sems dpa’ de’i lus kyi ’od dga’ bar ’gyur ba | sdug pa | mchog tu dga’ ba byed pa | mgu bar ’gyur bas ’jig rten gyi khams ’bum phrag de sñed snaṅ bas rtag tu khyab par gyur to||

rdorje’i blogros ci’i phyir na : de bźin gśegs pa de rtag tu ’odzer gtoṅ źes byas rdorje’i blogros : bcom ldan ’das rtag tu ’od gtoṅ ba de byaṅchub seṁdpa’i tshe ma’i mṅal : du źugs śiṅ gnas pa de ma thag tu de’i de’i lus las ’od byuṅ nas | śar phyogsu saṅs rgyas kyi bcu’i rdul phra mo sñed kyis ’jigs rten kyi khaṁs stoṅ phrag brgyar byaṅchub seṁs dpa’ de’i lus kyi ’od kyi rtag tu snaṅ bas : khyab par gyur to : de ltar lho phyogs daṅ : nub kyi phyogs ’tshams daṅ : nub daṅ : byaṅ gi phyogs ’tshams daṅ : byaṅ daṅ : śar kyi ’tshams daṅ : ’og daṅ : stiṅ gis phyogs saṅs rgyas kyi źiṅ ++ rdul phramo sñed kyi ’jig rten kyi khaṁs brgya stoṅ : rtag tu ++ bas khyab par gyur to : yaṅ ’jig rten kyi khaṁs brgya phrag stoṅ po de sñed kyi byaṅchub sems dpa’ de’i lus kyi rtag tu snaṅ ba khyab par gyur pa ni mdzes pa sdug pa dga’ bar byas pas so :

金剛慧。何故名曰常放光明王。彼佛本行菩薩道時。降神母胎常放光明徹照十方千佛世界微塵等刹。

金剛慧以何因縁彼佛世尊。名常放光明金剛慧彼佛世尊常放光明。如來應正等覺爲菩薩時在母胎中。以身光明透徹干外。普照東方十佛刹土微塵等百千世界。如是照已。乃至南西北方四維上下。各十佛刹微塵等百千世界普皆照曜。金剛慧彼諸世界。由於菩薩在母胎中身光普照。而是光明令人適悦發生歡喜。

[The light from the bodhisattva fills the world systems]“Vajramati, why is that tathāgata called *Sadāpramuktaraśmi? Vajramati, immediately after the exalted one, the tathāgata *Sadāpramuktaraśmi, then a bodhisattva, had entered the womb of [his] mother, light was emitted from [his] body, while [he was still] within the womb of his mother, [so that] in the east hundreds of thousands of world systems, as many as the atomic-sized dust of ten buddha-fields, came to be constantly filled with brightness. In the same way, in the [other nine of the] ten directions, [namely] the south, the west, the north, the southeast, southwest, northwest and northeast, along with the nadir and the zenith, hundreds of thousands of world systems, as many as the atomic-sized dust of ten buddha-fields, came to be constantly filled with brightness. And owing to the pleasant and beautiful light from the body of that bodhisattva, [which] caused [sentient beings] to rejoice [and] led [them] to delight, as many as hundreds of thousands of world systems constantly came to be filled with brightness.”

rdo rje’i blo gros byaṅ chub sems dpa’ ma’i mṅal na gnas pa de’i ’od kyis ’jig rten gyi khams ’bum de dag tu sems can gaṅ dag la reg par gyur pa de dag thams cad gzi brjid daṅ ldan pa daṅ | kha dog daṅ ldan pa daṅ | dran pa daṅ ldan pa daṅ | blo gros daṅ ldan pa daṅ | rtogs pa daṅ ldan pa daṅ | spobs pa daṅ ldan par gyur to || ’jig rten gyi khams ’bum de dag na sems can gaṅ dag sems can dmyal ba daṅ | dud ’gro’i skye gnas daṅ | gśin rje’i ’jig rten daṅ | lha ma yin rnams kyi naṅ du skyes par gyur pa de dag thams cad byaṅ chub sems dpa’ de’i ’od kyis reg pa tsam gyis raṅ gi ’gro ba dag nas śi ’phos te | lha daṅ mi rnams kyi naṅ du skyes so || de dag reg pa tsam gyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog par gyur to || yaṅ phyir mi ldog pa gaṅ dag la ’od des reg pa de dag reg ma thag tu de dag thams cad mi skye ba’i chos la bzod pa thob par gyur to || yon tan lṅa brgya pa’i le’u źes bya ba’i gzuṅs kyaṅ thob bo||

rdorje’i byaṅchub : seṁs dpa’ de’i ma’i mṅal du ’dug pa’i ’od kyis ’jig rten kyi khams brgya phrag stoṅ pa : de dag gi seṁs can la reg par gyur pas : de dag thaṁs cad mdaṅs daṅ ldan : khatog daṅ : dran pa daṅ ldan : blogros daṅ : rtag pa daṅ ldan : spobs pa daṅ ldan par gyur to : yaṅ ’jig rten kyi khaṁs brgya phrag stoṅ po de dag gi sems can dmyal ba daṅ : byol soṅ daṅ : gśin rje’i ’jig rten du skyes par gyur pa de dag thaṁs cad byaṅchub seṁs dpa’ de’i ’og mthoṅ ba tsam gyis bdaggi rgyud las ’chi ’phos te : lha daṅ mi skye’o : yaṅ rdorje’i blogros daṅ : lha daṅ mi las byaṅchub seṁs dpa’ de’i lus kyi ’od kyi rig pa tsam gyis de ma thag du bla na med pa yaṅ dag par rdzogs pai byaṅchub las phyir mi ldog par gyur to : yaṅ phyir mi ldog par la rig pa gaṅ ’od kyi reg par gyur pa de dag thaṁs cad kyaṅ mi skye ba’i chos la bzod pa rñed do : yon tan lṅa brgya daṅ +an pa’i gzugs rñed do ||

若有衆生見斯光者一切歡喜。煩惱悉滅色力具足念智成就得無礙辯。若地獄餓鬼畜生閻羅王阿修羅等見光明者。皆離惡道生天人中。若諸天人見光明者。於無上道得不退轉具五神通。若不退轉者皆得無生法忍五十功徳旋陀羅尼。

金剛慧由彼菩薩身光照故。微塵數百千世界。是中有情爲光照觸。獲大威徳色相具足。具念具慧具行具智具於辯才。是彼諸世界中一切有情。墮于地獄傍生閻魔羅界阿蘇羅趣者。由彼菩薩身光明照。光纔觸已。一切皆捨惡趣之身生於人天。是彼諸世界所有人天。由於菩薩身光照觸。皆於無上菩提。得不退轉獲五神通。是彼諸世界所有不退轉菩薩以彼菩薩身光照觸。光纔觸已悉皆成就無生法忍。各各獲得名五百功徳轉陀羅尼。

[The light improves sentient beings]
“Vajramati, all sentient beings in the hundreds of thousands of world systems who were touched by the light from that bodhisattva within the womb of [his] mother attained strength (ojas), beauty (varṇa), mindfulness (smṛti), comprehension (mati), understanding (gati) and readiness of speech (pratibhāna).
All sentient beings in the hundreds of thousands of world systems who had been born in hells, in animal existences, in the world of Yama and [as] demons (naraka-tiryag-yoni-yama-lokāsuropapatti) immediately [could] abandon (cyavate) their birth by virtue of being touched by the light from that bodhisattva, and were [re]born among gods and men.
Those [born as gods and men] by virtue of being touched [by the light], immediately became incapable of turning back from supreme and perfect awakening (avaivartikā anuttarāyāṃ samyaksaṃbodhau).
In addition, all those incapable of turning back who had been touched by the light immediately, when touched by the light, attained intellectual receptivity [to the truth that] dharmas [have] no origination (anutpattika-dharmakṣānti). [They] also obtained the efficacious formulas (dhāraṇī) called ‘Chapter of the Five Hundred Qualities.’”

byaṅ chub sems dpa’ ma’i mṅal na gnas pa de’i lus kyi ’od kyis | ’jig rten gyi khams ’bum gaṅ dag la reg par gyur pa de dag thams cad bai ðūrya las grub par yoṅs su gnas par gyur te | gser gyi skud pas mig maṅs ris su bres par gyur la | mig maṅs ris thams cad nas kyaṅ rin po che’i śiṅ ljon pa me tog daṅ | ’bras bu daṅ | dri daṅ | kha dog daṅ ldan pa rnams ’thon par gyur to || rin po che’i śiṅ de dag rluṅ gis bskyod ciṅ rluṅ gis bsgul na | ’di lta ste | saṅs rgyas kyi sgra daṅ | chos kyi sgra daṅ | dge ’dun gyi sgra daṅ | byaṅ chub sems dpa’i sgra daṅ | byaṅ chub sems dpa’i stobs daṅ | dbaṅ po daṅ | byaṅ chub kyi yan lag daṅ | rnam par thar pa daṅ | tiṅ ṅe ’dzin daṅ | sñoms par ’jug pa’i sgra sñan pa yid du ’oṅ ba ’di lta bu ’di dag byuṅ ṅo || rin po che’i śiṅ ljon pa’i sgra des kyaṅ ’jig rten gyi khams ’bum de dag thams cad na | sems can rnams dga’ ba daṅ | mchog tu dga’ ba thob nas gnas so || saṅs rgyas kyi źiṅ de dag thams cad na | yaṅ sems can dmyal ba daṅ | dud ’gro’i skye gnas daṅ | gśin rje’i ’jig rten daṅ | lha ma yin gyi ris rnams med par gyur to || byaṅ chub sems dpa’ ma’i mṅal na gnas pa de yaṅ sems can de dag thams cad la zla ba’i dkyil ’khor bźin du snaṅ bar gyur to || mṅal na gnas pa ñid la ñin lan gsum mtshan lan gsum du thal mo sbyar ba’i las byas so ||

gaṅ ’jig rten kyi khaṁs brgya phrag stoṅ du byaṅchub sems dpa’ de’i lus kyi ’od kyi reg par gyur pa de dag thaṁs cad kyi stoṅ beduryas g-yog par gyur to : gser kyi thig brgyad bres te : brgyad bres pa de dag las rin po che’i śiṅ metog daṅ ’bras bu dri khatog du ldan par skyeso : rin po che’i śiṅ de dag rluṅ gi spyod ciṅ dkris pa daṅ : ’di lta bu’i ’di ’dra ba’i yid du ’oṅ ba’i sgra byuṅ ba ni saṅs rgyas daṅ : chos daṅ : dge ’dun daṅ : byaṅchub seṁs dpa’ daṅ : byaṅchub kyi stobs daṅ : byaṅchub kyi yan lags daṅ : rnam par thar pa rnaṁs so : rin po che śiṅ de’i sgras ’jig rten kyi khaṁs brgya phrag stoṅ po de dag gis sems can dga’ ba daṅ : mgu ba brñed ciṅ : gnas so | saṅs rgyas kyi źiṅ de dag thaṁs cad na | sems can dmyal ba daṅ : byol soṅ daṅ : gśin rje’i ’jig rten daṅ : lha ma yin kyi lus med par gyur to : seṁs can de dag thaṁs cad la byaṅchub seṁs dpa’ mṅal na ’dug kyaṅ zla ba’i dkyil ’khor bźin du snaṅ bar gyur pa ’o : mun pa’i naṅ na tha mo sbyar ba’i las byed pa ni nub mod lan gsum ñin par lan gsum mo ||

金剛慧。彼光明所照國土。皆悉嚴淨如天琉璃。黄金爲繩以界八道。種種寶樹花果茂盛香氣芬馨。微風吹動出微妙音。演暢三寶菩薩功徳根力覺道禪定解脱。衆生聞者皆得法喜。信樂堅固永離惡道。金剛慧。彼十方刹一切衆生蒙光明故。晝夜六時合掌恭敬。

如是微塵百千世界。由彼菩薩身光明照成吠瑠璃。黄金爲繩以界八道。一切寶樹八行布列。花果莊嚴色香殊異。是諸寶樹香風搖撃。從其樹出和雅悦意微妙之聲。所謂佛聲法聲僧聲菩薩聲。菩提聲根力覺分解脱等持等至之聲。由寶樹聲。彼微塵數百千界中一切有情。悉皆獲得法喜禪悦。是諸世界中所有一切有情。遠離地獄傍生閻魔羅界阿蘇羅趣。是彼菩薩在母腹中。光明如月合掌而住。晝夜六時常放光明。乃至誕生。

[The light makes the world systems delightful]
“All those hundreds of thousands of world systems which had been touched by the light from the body of the bodhisattva within the womb of [his] mother came to be established as made of beryl, laid out in [the form of] a chessboard with golden threads, [with] jewel trees coming out of each square, [the trees] having blossoms, fruits, fragrances and colors.
When the jewel trees were shaken and moved by the wind, such pleasant [and] charming [sounds] came up as there are: the sound ‘Buddha,’ the sound ‘Dharma,’ the sound ‘religious community’ (saṃgha) [and] the sound ‘bodhisattva,’ along with the sounds ‘[five] powers (bala) of a bodhisattva,’ ‘[five spiritual] faculties’ (indriya), ‘[seven] branches of awakening’ (bodhyaṅga), ‘liberation’ (vimokṣa), ‘absorption’ (samādhi) and ‘attainment’ (samāpatti). Because of those sounds of the jewel trees, sentient beings in all of the hundreds of thousands of world systems became and remained satisfied and joyful. In all the buddha-fields the hells, animal existences, the world of Yama, and the world of the demons (asurakāya) disappeared.
The bodhisattva within the womb of [his] mother emitted light like the disk of the moon for all those sentient beings. Three times a day and three times a night [they] raised their joined palms [to pay homage] while [he] was still in the womb.”

rdo rje’i blo gros de ltar byaṅ chub sems dpa’ de btsas pa daṅ | mṅon par byuṅ ba daṅ | byaṅ chub mṅon par rdzogs par saṅs rgyas kyi bar du byaṅ chub sems dpa’ de’i lus las ’od rtag tu byuṅ bar gyur to || mṅon par rdzogs par saṅs rgyas nas kyaṅ bcom ldan ’das de’i lus las ’od rtag tu byuṅ bar gyur to || tshul de bźin du yoṅs su mya ṅan las ’da’ ba’i dus kyi bar du bcom ldan ’das de’i lus kyi ’od de rtag tu byuṅ bar gyur to || de bźin gśegs pa de yoṅs su mya ṅan las ’das te | riṅ bsrel mchod rten na gnas pa’i tshe yaṅ lus kyi ’od de rtag tu byuṅ bar gyur te | rdo rje’i blo gros de’i phyir bcom ldan ’das de rtag tu ’od zer gtoṅ źes bya bar | lha daṅ mi rnams kyis mtshan gsol to ||

rdorje’i blogros de bźin du byaṅchub seṁs dpa’ de sems bskyes pa daṅ : byuṅ ba daṅ : byaṅ chub tu mṅon par rdzogs par saṅs rgyas kyi bar du lus ’od rtag tu gtoṅ bar gyur to : mṅon par rdzogs par saṅs rgyas pa’i bcoṁ ldan ’das de lus la rtag tu ’od gtoṅ bar gyur to : mṅon par rdzogs par saṅs rgyas pa’i bcom ldan ’das de’i lus las rtag tu ’od gtoṅ bar gyur pa’i gźuṅ ’dis mya ṅan las yoṅsu ’das pa nas de bźin gśegs pa bcom ldan ’das kyis riṅ srel mchog rten kyi naṅ na : bcug pa’i bar du lus la rtag tu gtoṅ bar gyur to : rdorje’i blogros de’i phyir na : bcom ldan ’das rtag tu ’od gzer gtoṅ ba źes lha daṅ mis : miṅ du btagso :

金剛慧。彼菩薩處胎出生。乃至成佛無餘泥洹常放光明。般泥洹後舍利塔廟亦常放光。以是因縁諸天世人。號曰常放光明王。

金剛慧是彼菩薩。亦初生已便成正覺。彼佛世尊既成佛已。而於身中常放光明。乃至般涅槃時常放光明。彼佛世尊般涅槃後。所有舍利置於塔中常放光明。金剛慧以是因縁。彼時人天號彼世尊。名爲常放光明如來。

[Why the bodhisattva is named ‘*Sadāpramuktaraśmi’]
“Vajramati, when that bodhisattva had been born, had set out for ascetic life (abhiniṣkramaṇa), and [finally] completely awakened to buddhahood (bodhim abhisaṃbuddhaḥ), light continued to be emitted in such a way from the body of that bodhisattva. Even after [his] complete awakening, light continued to be emitted from the body of that exalted one. Even when the exalted one entered into parinirvāṇa, that light [from] his body continued to be emitted in the same way. [And] even after that tathāgata had entered parinirvāṇa and [his body] remained [as] relics (dhātu) in a stūpa, the light [from his] body [still] continued to be emitted. For this reason, Vajramati, that exalted one is named the ‘Always Light-Emitting One’ (*Sadāpramukta-raśmi) by gods and men.”

rdo rje’i blo gros yaṅ bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rtag tu ’od zer gtoṅ de daṅ po mṅon par rdzogs par saṅs rgyas pa’i bstan pa la | byaṅ chub sems dpa’ ’od gzer mtha’ yas śes bya ba g-yog stoṅ daṅ ldan pa źig byuṅ ste | rdo rje’i blo gros byaṅ chub sems dpa’ ’od zer mtha’ yas des | bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rtag tu ’od gzer gtoṅ de la | de bźin gśegs pa’i sñiṅ po’i chos kyi rnam graṅs ’di las brtsams te yoṅs su dris so ||

rdorje’i blogros yaṅ bcom ldan ’das rtag tu ’od gtoṅ ba : de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas de thog mar mṅon par ++s par saṅs rgyas des bstan pas : mtha’ med pa’i ’od gzer ces bya ba byaṅchub seṁs dpa’ daṅ : byaṅchub seṁs dpa’i ’khor ñi śu byuṅ ṅo || de nas rdorje’i blogros mtha’ med ’od gzer byaṅ chub seṁs dpa’ : bcoṁ ldan ’das rtag tu ’od zer gtoṅ de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i saṅs rgyas

金剛慧。常放光明王如來應供等正覺初成佛時。於其法中有一菩薩名無邊光。與二十億菩薩以爲眷屬。無邊光菩薩摩訶薩於彼佛所。問如來藏經

復次金剛慧。彼佛世尊常放光明。如來住世之時。有一菩薩名無量光。與二十倶胝菩薩以爲眷屬。是時無量光菩薩。於彼常放光明如來應正等覺。已曾問此如來藏法門。

[The bodhisattva *Anantaraśmi questions the buddha *Sadāpramukta-raśmi]
“Vajramati, under the rule (śāsana) of that exalted one, the tathāgata, the honorable one and perfectly awakened one, *Sadāpramuktaraśmi—right after [he had become] completely awakened—there appeared a certain bodhisattva named *Anantaraśmi. [He was accompanied] by a retinue (parivāra) of a thousand [bodhisattvas]. And, Vajramati, that bodhisattva *Anantaraśmi questioned the exalted one, the tathāgata, the honorable one and perfectly awakened one, *Sadāpramuktaraśmi, with reference to this Dharma discourse [called] Tathāgatagarbha.”

de nas bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rtag tu ’od zer gtoṅ des | byaṅ chub sems dpa’ de dag rjes su gzuṅ ba daṅ | yoṅs su gzuṅ ba’i phyir stan gcig la ’dug bźin du | bskal pa chen po lṅa brgyar de bźin gśegs pa’i sñiṅ po’i chos kyi rnam graṅs ’di yaṅ dag par rab tu bśad de | des de bźin gśegs pa’i sñiṅ po’i chos kyi rnam graṅs ’di tshig rnam par śes par bya bas | chos bsgrub pa daṅ | ṅes pa’i tshig daṅ | dpe ’bum phrag du mas byaṅ chub sems dpa’ de dag la yaṅ dag par rab tu bśad pas phyogs bcu rnams su saṅs rgyas kyi źiṅ bcu’i rdul phra rab kyi rdul sñed kyi ’jig rten gyi khams su yaṅ tshegs chuṅ ṅus go bar gyur to ||

sten cig la gnas te : de bźin gśegs pa’i sñiṅ po’i chos kyi gźuṅ ’di bskal pa chen po lṅa brgya ’i bar du ’di bśado : byaṅchub seṁs dpa’ de dag la rjesu gzuṅ ba’i phyir : de bźin gśegs pa’i sñiṅ po’i chos kyis gźuṅ ’di byaṅchub sems dpa’ de dag rjesu gzuṅ ba’i phyir : de bźin gśegs pa’i sñiṅ po chos kyi gźuṅ byaṅchub sems dpa’ de dag la tshigs : daṅ : śes pa daṅ : brjod pa daṅ : rtsa ba daṅ : dpe brgya stoṅ du mas rab tu bśad do : phyogs bcu’i saṅs rgyas kyi źiṅ bcu’i rdul phra mo sñed kyi ’jig rten kyi khaṁs ñon moṅs pa śes par byas par gyur to :

佛爲演説。在於一坐經五十大劫。護念一切諸菩薩故。其音普告十佛世界微塵等百千佛刹。爲諸菩薩無數因縁百千譬喩。説如來藏大乘經典。

金剛慧是彼常放光明如來應正遍知。於五百劫不起于座。廣宣説此如來藏經。以種種句於法了別。無礙辯才百千譬喩。哀愍攝受彼菩薩故。是故廣演此如來藏甚深法要。於彼十方各十佛刹微塵數倶胝百千世界中。菩薩以小功力而皆警覺。

[*Sadāpramuktaraśmi teaches the TGS]
“In order to benefit (anugraha) the bodhisattvas and to win [them] over [to his side] (parigraha), the exalted one, the tathāgata, the honorable one and perfectly awakened one, *Sadāpramuktaraśmi thereupon perfectly explained this Dharma discourse [called] Tathāgatagarbha for five hundred great cosmic cycles, remaining in the same seat (ekāsane niṣaṇṇaḥ). And because he perfectly explained to the bodhisattvas this Dharma discourse [called] Tathāgatagarbha in intelligible (*vijñeya) words [and by employing] various means (*(abhi)nirhāra) [with regard to the] Dharma, explanations (nirukti) and hundreds of thousands of similes, [the bodhisattvas] in all world systems in the ten directions, as many as the atomic-sized dust of ten buddha-fields, understood [this Dharma] easily (alpakṛcchra).”

rdo rje’i blo gros de la byaṅ chub sems dpa’ gaṅ dag gis de bźin gśegs pa’i sñiṅ po’i chos kyi rnam graṅs ’di tha na de bźin gśegs pa’i sñiṅ po źes bya ba’i miṅ thos pa de dag thams cad mthar gyis dge ba’i rtsa ba yoṅs su smin nas | yon tan bkod pa de ’dra ba ñid du | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs rgyas te | byaṅ chub sems dpa’ sems dpa’ chen po bźi ni ma gtogs so || rdo rje’i blo gros de’i tshe de’i dus na | byaṅ chub sems dpa’ ’od zer mtha’ yas śes bya bar gyur pa de gźan źig yin pa sñam du khyod sems na | de de ltar mi blta ste | rdo rje’i blo gros khyod ñid de’i tshe de’i dus na | byaṅ chub sems dpa’ ’od zer mtha’ yas źes bya bar gyur to || bcom ldan ’das de’i bstan pa la gaṅ dag da duṅ yaṅ bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par saṅs ma rgyas pa’i byaṅ chub sems dpa’ bźi po de dag gaṅ źe na | ’di lta ste | byaṅ chub sems dpa’ ’jam dpal daṅ | mthu chen thob daṅ | spyan ras gzigs dbaṅ phyug daṅ | rdo rje’i blo gros khyod ñid de bźi pa’o || rdo rje’i blo gros de ltar de bźin gśegs pa’i sñiṅ po’i chos kyi rnam graṅs ’di thos pa tsam gyis byaṅ chub sems dpa’ sems dpa’ chen po rnams la | saṅs rgyas kyi ye śes sgrub pas don che ba yin no ||

rdorje’i blo gros daṅ : byaṅchub seṁs dpa’ gaṅ gis de bźin gśegs pa’i sñiṅ po ’i chos kyi gźuṅ : de bźin gśegs pa’i sñiṅ po ’di chuṅ ṅu miṅ tsam źig thos nas : de yaṅ dag par thaṁs cad mthar gyis dge ba’i rtsa ba rnams yoṅsu smin par byaste : ’di ’dra ba’i yon tan maṅ pos bla na med pa yaṅ dag par rdzogs pa’i byaṅchub tu mṅon par rdzogs par saṅs rgyas te : byaṅchub sems dpa’ seṁs dpa’ chen po bźi ma gtogso : de nas yaṅ rdorje’i blogros de’i tshe de’i dus na : mtha’ med pa’i ’od gzer ces bya ba’i byaṅchub sems dpa’ gźan du mi blta ’o : rdorje’i blogros de’i tshe de’i dus : mtha’ med pa’i ’od gzer ces bya ba : byaṅchub sems dpa’ gyur pa ni khyod do || rdorje’i blogros : bcoṁ ldan ’das kyi bstan pa las duṅ du bla na med pa yaṅ dag par rdzogs pa’i byaṅchub tu mṅon par rdzogs par saṅs rgyas pa’i byaṅchub seṁs dpa’ bźi gaṅ źe na : ’di lta ste : ’di lta ste : +++++ ’jam dpal : byaṅchub seṁs dpa’ daṅ : mthu chen po rñed pa daṅ : rnam par spyan ras gzigs daṅ : rdorje’i blogros khyod ñid daṅ : bźi’o : rdorje’i gros : de bźin gśegs pa’i sñiṅ po’i chos kyi gźuṅ ’di rdzu’phrul che’o : rdorje’i da ltar de bźin gśegs pa’i sñiṅ po’i chos kyi gźuṅ ’di don che’o : byaṅchub seṁs dpa’ seṁs dpa’ chen po rnaṁs kyi de ma thag du saṅs rgyas kyi yeśes ’gug pa ’jugo ||

諸菩薩等聞説此經受持讀誦如説修行。除四菩薩皆已成佛。金剛慧。汝莫異觀。彼無邊光菩薩豈異人乎。即我身是。彼四菩薩未成佛者。文殊師利。觀世音。大勢至。汝金剛慧是。金剛慧。如來藏經能大饒益。若有聞者皆成佛道。

金剛慧彼中菩薩。聞此如來藏經。乃至得聞此經名號。一切漸次善根成熟。已成熟已。各於異國而成正覺。除四菩薩摩訶薩不取菩提。金剛慧勿生異念。當彼之時無量光菩薩。豈異人乎即汝身是。何以故。汝金剛慧於彼。往昔爲菩薩時名無量光。金剛慧彼佛世時。其四菩薩不取菩提者。所謂曼殊室利菩薩得大勢菩薩。觀自在菩薩則汝金剛慧。是爲第四。金剛慧如是大利益如來藏法要。菩薩摩訶薩。由聞此故佛智成就。

[Four bodhisattvas do not attain awakening]
“Vajramati, in this [connection] the roots of virtue (kuśalamūla) [of] all the bodhisattvas who heard this Dharma discourse [called] Tathāgatagarbha, [or] even (antaśaḥ) only the title Tathāgatagarbha, successively (anupūrveṇa) came to maturity. Then, in such a way that the marvelous manifestation of the excellent qualities [of their buddha-fields] conformed to their [roots of virtue, these bodhisattvas] attained supreme and perfect awakening—apart from four bodhisattva-mahāsattvas.
Vajramati, if you think that then, at that time, the bodhisattva *Anantaraśmi was somebody other [than yourself, you] should not see it this way! Vajramati, you yourself were then, at that time, the bodhisattva *Anantaraśmi! Who are the four bodhisattvas who under the rule of that exalted one have not attained supreme and perfect awakening to buddhahood up until today? The four are the bodhisattvas Mañjuśrī, Mahāsthāmaprāpta, Avalokiteśvara and you yourself, Vajramati!
Vajramati, this Dharma discourse [called] Tathāgatagarbha is thus of great benefit, since listening [to it leads] immediately to the realization of buddha-knowledge (buddhajñāna) for bodhisattva-mahāsattvas.”

de nas de’i tshe bcom ldan ’das kyis tshigs su bcad pa ’di dag bka’ stsal to ||

de nas bcoṁ ldan ’das kyi de’i dus na : tshigsu bcad pa ’di gsuṅso ||

爾時世尊重説偈曰

爾時世尊説伽他曰

Then at that time the Exalted One uttered these verses:

[11.1] ’das pa’i dus ni bskal pa mtha’ yas na || bcom ldan ’od zer gtoṅ źes bya ba byuṅ ||
de’i lus las ’di ’dra’i ’od byuṅ bas || źiṅ rnams bye ba stoṅ dag snaṅ bar gyur || [11.2] rgyal ba daṅ po mṅon rdzogs saṅs rgyas rig || byaṅ chub sems dpa’ ’od zer mtha’ yas kyis ||
de tshe bde gśegs rgyal dbaṅ de la źus || mdo ’di rtag tu yaṅ dag rab tu bśad || [11.3] gaṅ gis rgyal de’i bstan la mdo sde ’di || ’dren pa las ni mṅon sum thos gyur pa ||
de kun myur du byaṅ chub dam pa thob || byaṅ chub sems dpa’ bźi ni ma gtogs te || [11.4] mthu chen thob daṅ spyan ras gzigs dbaṅ phyug || byaṅ chub sems dpa’ ’jam dpal gsum pa ste ||
rdo rje’i blo gros khyod ñid bźi pa yin || de tshe de dag gis ni mdo ’di thos || [11.5] byaṅ chub sems dpa’ ’od zer mtha’ yas pa || de tshe gaṅ gis rgyal la źus byuṅ ste ||
de’i dbaṅ byas bde gśegs sras po ni || de tshe rdo rje’i blo gros khyod ñid yin || [11.6] ṅa yaṅ sṅon ni spyad pa spyod pa’i tshe || bde bar gśegs pa seṅge’i rgyal mtshan las ||
mdo sde ’di yi miṅ ni thos par gyur || gus par byas te thos nas thal mo sbyar || [11.7] ṅa ni legs par byas pa’i las de yis || byaṅ chub dam pa myur du thob par gyur ||
de bas byaṅ chub sems dpa’ mkhas rnams kyis || rtag tu mdo mchog ’di ni gzuṅ bar bya ||

[11.1] ’od gzer gtoṅ bar gyur pa || bcom ldan ’das : ’das pa’i dus na bskal pa mtha’ med pa ||
lus la ’od ni de ’dra rab tu btaṅ || des ni bya ba stoṅ yaṅ snaṅ bar byas || [11.2] thog mar mṅon rdzogs saṅs rgyas rgyal bas chud || mtha’ med ’od zer byaṅ chub sems dpa’ de :
bder gśegs rgyal dbaṅ de la su ’dra ba || rtag tu mdo sde ’di yaṅ rab tu bśad || [11.3] gaṅ gis rgyal bas bstan pa ’di thos pa || mdo sde ’di yaṅ dran pa’i mṅon du ba ||
de dag kun gyis byaṅchub mchog myur thob || byaṅchub seṁs dpa’ ’di bźi ma gtogs te ||
[11.4] mthu chen rñed daṅ rnam par spyan ras gzigs || gsuṁ po ’jam dpal byaṅchubseṁs dpa’ daṅ ||
bźi po de ltar rdorje’i blogros khyod || gaṅ gi de dus mdo sde de thos pa : [11.5] mtha’ med ’od gzer byaṅchub seṁs dpa’i sa : gaṅ gis rgyal ba dris par gyur pa ste :
de tshe bder sras de dbaṅ po ni || de tshe rdorje blo gros khyod yin no : [11.6] bdagis sṅon kyaṅ spyad pa spyod pa na || mdo sde ’di’i miṅ yaṅ thos pa ni :
bder bar gśegs pa sege rgyal mtshan las : thal mo sbyar nas stistaṅ byas te : [11.7] bdag kyaṅ legs pa’i las rnaṁs byas pa na || byaṅ chub kyaṅ ni myur du thos par gyur ||
de bas mkhas pa byaṅ chub seṁs dpa’ yis || rtag tu mdo sde mchog ’di ’chaṅ bar bya :

過去無數劫佛號光明王
常放大光明普照無量土無邊光菩薩於佛初成道
而啓問此經佛即爲演説其有遇最勝而聞此經者
皆已得成佛唯除四菩薩文殊觀世音大勢金剛慧
此四菩薩等皆曾聞此法金剛慧爲彼第一神通子
時號無邊光已曾聞此經我本求道時師子幢佛所
亦曾受斯經如聞説修行我因此善根疾得成佛道
是故諸菩薩應持説此經

昔常放光明世尊過去之世無量劫
以身常放大光明照曜倶胝百千界初成無上正覺已彼時無量光菩薩
問彼世尊此法王如是經典彼時説常彼佛時聞此經從於彼佛而聞已
悉皆獲得勝菩提唯除於此四菩薩得大勢及觀自在曼殊室利爲第三
第四即汝金剛慧當於是時聞此經昔時無量光菩薩即是於汝金剛慧
當於彼時爲佛子我曾於先行勝行聞此妙經之名號
從師子憧如來所恭敬合掌聞此經我昔由此善根業速得最勝菩提位
是故智者持此經

[11.1] “In the past, endless cosmic cycles ago, the exalted one *[Sadā]pramuktaraśmi appeared. From such light being emitted from his body, myriads of [buddha-]fields came to be illuminated.” [11.2] “At that time, right after [that] victorious one had attained complete awakening, the bodhisattva *Anantaraśmi asked that sugata, victorious one and master [for this discourse, and the latter then] perfectly [and] without pause explained this sūtra.” [11.3] “All those who happened to hear this sūtra personally from the leader, under the rule (śāsana) of that [same] victorious one, quickly attained noble awakening—apart from four bodhisattvas:
[11.4] “Mahāsthāmaprāpta, Avalokiteśvara [and], third, the bodhisattva Mañjuśrī. And you yourself, Vajramati, are the fourth! At that time they [all] heard this sūtra.” [11.5] “The bodhisattva *Anantaraśmi, who at that time had questioned the victorious one [about the Tathāgatagarbhasūtra and who] had been tamed by that [same victorious one]—[this] son of a sugata, Vajramati, was at that time yourself!” [11.6] “I, too, when [I] formerly practiced the path [of a bodhisattva], happened to hear the title of this sūtra from the sugata Siṃhadhvaja. [And] having heard [it] with appreciation [I] raised my joined palms.” [11.7] “By those well-done deeds I quickly attained noble awakening. Therefore wise bodhisattvas should always learn this excellent sūtra!”

[Ānanda questions the Buddha about the length of time till perfection]

rdo rje’i blo gros rigs kyi bu ’am | rigs kyi bu mo las kyi sgrib pas bsgribs pa gaṅ dag de bźin gśegs pa’i sñiṅ po’i chos kyi rnam graṅs ’di ñan tam | luṅ nod dam | kha ton du byed dam | ston kyaṅ ruṅ chos kyi rnam graṅs ’di ñan pa daṅ | luṅ nod pa daṅ | kha ton byed pa daṅ | rab tu ’chad pa daṅ | yi ger ’dri ba de dag la tshegs chuṅ ṅus chos de dag kyaṅ mṅon sum du ’gyur | las kyi sgrib pa de yaṅ byaṅ bar ’gyur ro || de nas bcom ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to || bcom ldan ’das rigs kyi bu ’am | rigs kyi bu mo gaṅ las kyi sgrib pas bsgribs par mi ’gyur źiṅ | chos kyi rnam graṅs ’di la brtson par bgyid pa de dag saṅs rgyas bcom ldan ’das ji sñed cig las maṅ du thos pas chos bstan pa’i slad du ṅes par ’byuṅ bar ’gyur lags | bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo rigs kyi bu ’am | rigs kyi bu mo gaṅ dag saṅs rgyas brgya’i chos bstan pa kun tu bzuṅ ba’i phyir ṅes par ’byuṅ ba dag kyaṅ yod do ||

yaṅ rdorje’i blo gros kyis rigs kyi bu pho ’am : rigs kyi bu mo las kyi bsgrib pas bsgrib pa yaṅ : de bźin gśegs pa’i sñiṅ po’i chos gźuṅ ’di ñan pa daṅ : ston pa daṅ : khadon byed pa daṅ : ’chad pa de dag gis chos kyi gźuṅ ’di thos pa daṅ : bstan pa daṅ : khadon byed pa daṅ : bris nas : ñon moṅs chuṅ ṅus chos mṅon du gyur : źiṅ las kyis bsgrib pa de dag kyaṅ zad par ’gyur : de nas bcoṁ ldan ’das la tshe daṅ pa dga’ bos ’di skad ces : gsol do : bcoṁ ldan ’das gaṅ rigs kyi bu pho ’am : rigs kyi bu mo las kyi bsgrib pa bsgribs pas : de bźin gśegs pa’i sñiṅ po chos gźuṅ ’di ñan pa daṅ : ston par daṅ : khadon du bgyis pas : las bsgrib pas : bsgrib pa ma mchis par gyur to : gaṅ chos kyi gźuṅ ’dis ’byuṅ ba de gdon mi zar bar : saṅs rgyas bcoṁ ldan ’dasu maṅ du thos par ’gyur źiṅ : chos ’chad do : bcom ldan ’das kyi bka’ pa : dga’ bo rigs kyi bu mo saṅs rgyas chos ’chad pa : ’chad pa’i phyir : ’byuṅ ba yod do :

爾時世尊復告金剛慧菩薩言。若善男子善女人。被於業障之所纒縛。得聞此如來藏經。受持讀誦爲他敷演。由彼聞此經典讀誦受持。諷誦敷演書寫經卷。以小勤勞業障銷滅佛法現前爾時具壽慶喜白佛言。世尊若有善男子善女人纒縛業障。彼得幾佛世尊。加持説法。獲得多聞。得與如是法要相應。佛言慶喜。若善男子善女人。於百佛所得加持説法。

“Vajramati, [when] sons and daughters of good family who are restricted by obstacles [caused by their] deeds (karmāvaraṇa) listen to this Dharma discourse [called] Tathāgatagarbha, [and when they] show (uddiśati), recite (svādhyāyati) or teach [it, then]—with regard to listening to this Dharma discourse, showing [it], reciting [it], explaining [it] and copying [it]—they will all, seeing the Dharma before their eyes (*pratyakṣa), easily (alpakṛcchra) become purified [from] the obstacles [caused by their] deeds.”
Then the venerable Ānanda asked the Exalted One the following:
“Exalted One, [as for] those sons and daughters of good family who are not restricted by obstacles [caused by their] deeds and [who] apply [themselves] (*prayujyate) to this Dharma discourse, from how many buddhas, exalted ones, [do they preserve] expositions of the Dharma as [persons of] great learning (*bāhuśrutyena) so that [they] become perfected (niryāta)?”
The Exalted One said:
“Ānanda, there are sons and daughters of good family as well who are [already] perfected on account of having preserved expositions of the Dharma from a hundred buddhas.”

kun dga’ bo rigs kyi bu ’am | rigs kyi bu mo gaṅ dag saṅs rgyas ñis brgya daṅ | sum brgya daṅ | bźi brgya daṅ | lṅa brgya daṅ | stoṅ daṅ | ñis stoṅ daṅ | sum stoṅ daṅ | bźi stoṅ daṅ | lṅa stoṅ daṅ | drug stoṅ daṅ | bdun stoṅ daṅ | brgyad stoṅ daṅ | dgu stoṅ daṅ | khri daṅ | saṅs rgyas ’bum nas | saṅs rgyas bye ba khrag khrig ’bum gyi bar dag gi chos bstan pa kun tu bzuṅ ba’i phyir ṅes par ’byuṅ bar ’gyur ba dag kyaṅ yod do || kun dga’ bo byaṅ chub sems dpa’ gaṅ chos kyi rnam graṅs ’di ’chaṅ ba daṅ | klog pa daṅ | gźan dag la yaṅ rgya cher yaṅ dag par rab tu ston pa daṅ | glegs bam du byas te | ’chaṅ ba des ’di sñam du bdag gis deṅ ñid bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub thob bo sñam du sems bskyed par bya ste | de ni ji ltar da ltar ṅa bźin du lha daṅ | mi daṅ | lha ma yin du bcas pa’i ’jig rten gyis phyag bya ba’i ’os daṅ | mchod pa’i ’os yin no ||

saṅs rgyas yaṅ yod : gsuṁ brgya daṅ : bźi brgya daṅ : lṅa brgya daṅ : brgya phrag ñi śu daṅ : brgya phrag suṁ cu daṅ : brgya phrag bźi bcu daṅ : brgya phrag lṅa bcu daṅ : brgya phrag drug bcu daṅ : brgya phrag bdun bcu daṅ : brgya phrag brgya cu daṅ : brgya phrag dgu bcu yod do : saṅs rgyas brgya phrag bcu yod do : dga’ bo rigs kyi bu pho ’am : rigs kyi bu mo saṅs rgyas stoṅ phrag brgya chos bśad pa ’chaṅ ba’i phyir : byuṅ ba yaṅ yod do : saṅs rgyas stoṅ phrag ñis brgya yaṅ yod do : gsum brgya yaṅ yod : bźi daṅ : lṅa daṅ : ñi śu daṅ : suṁ cu nas saṅs rgyas bye ba khrag khrig brgya phrag stoṅ yan cad kyi : chos bśad pa ’chaṅ ba’i phyir byuṅ ba yaṅ yod do : yaṅ dga’ bo byaṅchub seṁs dpa’ gaṅ chos kyi gźuṅ ’chaṅ ṅam : klog gam gźan la rgya cher ston taṁ : gleg bam du byas te : bcaṅs nas : de ñid bla na med pa yaṅ dag par rdzogs pa’i byaṅchub thob po : źes seṁs bskyed par bya’o : de la lha daṅ mi daṅ : lha ma yin daṅ ’jig rten du bcas pa rnaṁs kyi phyag ’tshal źiṅ mchod pa ni ’di lta ste : dper na : da ltar ṅa la bźin no :

或有二百或三四五百。或千或二千。或三四五六七八九。或十千佛所加持説法。或有二百千。或有倶胝那庾多百千佛所。得説法聞持。慶喜若有菩薩。得此如來藏法。書寫經卷讀誦受持。思惟其義爲他廣説。而彼菩薩應作是念。我今獲得無上菩提。其人應受人天阿蘇羅供養恭敬。佛説是已唯然歡喜。

[Perfection through preserving expositions of the Dharma from myriads of buddhas]
“Ānanda, [but] there are also sons and daughters of good family who are [only] perfected on account of having preserved expositions of the Dharma from two hundred buddhas, three hundred, four hundred, five hundred, one thousand, two thousand, three thousand, four thousand, five thousand, six thousand, seven thousand, eight thousand, nine thousand, ten thousand or a hundred thousand buddhas, [or] even myriads of buddhas.
Ānanda, a bodhisattva who preserves this Dharma discourse, recites [it], perfectly teaches [it] in detail also to others and preserves [it] as a book should bring forth this thought: ‘I [wish to] attain supreme and perfect awakening already now!’ He is worthy of the homage and veneration of the world with [its] gods, humans and demons (asura), as I [am] now.”

de nas de’i tshe bcom ldan ’das kyis tshigs su bcad pa ’di dag bka’ stsal to ||

de bcom ldan ’das kyi de’i tshe de’i dus na tshigsu bcad pa ’di gsuṅso ||

爾時世尊復説伽他曰

[Homage to the one who holds the TGS in his hands]
Then at that time the Exalted One uttered these verses:

[12.1] byaṅ chub sems dpa’ mdo sde ’di thos nas || bdag gis byaṅ chub dam pa thob par bsam ||
gaṅ gi lag na mdo sde ’di yod pa || de ni ṅa ltar ’jig rten phyag bya’i ’os || [12.2] de ni ’jig rten mgon po rnam par ’dren || khrid byed rnam par khrid byed bsṅags pa’i ’os ||
gaṅ gi lag na mdo sde ’di yod pa || de ni de ltar chos kyi rgyal źes bya || [12.3] gaṅ gi lag na mdo sde ’di yod pa || mi yi khyu mchog chos kyi sgron ma ’dzin ||
de ni zla ña lta bur blta ba’i ’os || ’jig rten mgon po lta bur phyag bya’i gnas ||

[12.1] byaṅchub sems dpa’ mdo sde ’di thos pa || bdag gis byaṅchub mchog kyaṅ rñed par sems ||
gaṅ gis lag tu mdo sde ’di gyur ba || ci ltar raṅ la ’jig rten phyags ’tshal źiṅ || [12.2] de ni ’jig rten mgon po rnaṁs ’dren pa || de ni ’dren ciṅ rab tu bsṅags pa ste ||
de ltar de ni chos kyi rgyal po źes bya : gaṅ gi lag tu mdo sde ’di ’gyur ba || [12.3] zla ba ña bźin kun kyis lta ba ste : de la ’jig rten mgon bźin phyags kyaṅ ’tshal ||
chos kyi ta la la ni ’chaṅ źiṅ bsruṅ || gaṅ gis lag tu mdo sde ’di ’gyur ba ||

聞已如説行得佛如我今
若持此經者當禮如世尊若得此經者是名佛法主
則爲世間護諸佛之所歎若有持是經是人名法王
是爲世間眼應讃如世尊

菩薩聞此修多羅作是思惟獲勝覺
若有人手得此經人天禮拜應恭敬諸佛世尊大導師稱讃彼人人中最
亦名最勝之法王若經入干彼人手是人照曜如滿月應受禮敬如世尊
能持法炬爲世雄由入此經於彼手

[12.1] “When a bodhisattva has heard this sūtra, [he] thinks:
‘I [wish to] attain the noble awakening!’
He in whose hands this sūtra is found is worthy of the homage of the world, as I [am now].” [12.2] “[Being himself] a protector of the world (lokanātha) [and] training [sentient beings], he is worthy of the praise (praśaṃsya) [of] the leaders (nāyaka) [and] trainers (vināyaka). Thus he in whose hands this sūtra is found should be called ‘king of the Dharma.’”< [12.3] “He in whose hands this sūtra is found is worthy of being looked upon [as] the best of men (puruṣarṣabha), [as] bearer of the lamp of the Dharma (*dharmolkādhārin) [and] like the full moon. Like a protector of the world, [he is] a foundation [worthy] of being paid homage.”

bcom ldan ’das kyis de skad ces bka’ stsal nas | byaṅ chub sems dpa’ rdo rje’i blo gros daṅ | thams cad daṅ ldan pa’i byaṅ chub sems dpa’i tshogs de daṅ | | ñan thos chen po de dag daṅ | ’khor bźi po daṅ | lha daṅ | mi daṅ | lha ma yin daṅ | dri zar bcas pa’i ’jig rten yi raṅs te | bcom ldan ’das kyi gsuṅs pa la mṅon par bstod do ||

bcom ldan ’das kyi dgyes pa’i yid kyi rdorje’i blogros : byaṅchub seṁs dpa’ daṅ : byaṅchub seṁs dpa’ maṅ po thaṁs cad la bka’ stsal pa | ñan thos chen po de dag daṅ ’khor bźi daṅ : lha daṅ mi daṅ lha ma yin daṅ : dri za daṅ ’jig rten du bcas pa thams cad bcom ldan ’das kyi bśad pa la mṅon par dga’o ||

爾時世尊説此經已。金剛慧。及諸菩薩四衆眷屬。天人乾闥婆阿修羅等。聞佛所説歡喜奉行

爾時世尊説是經已。金剛慧菩薩摩訶薩等。并諸菩薩諸大聲聞衆。人天阿蘇羅等。聞佛所説歡喜奉行

[Delight and praise of the onlookers]
After the Exalted One had spoken thus, the bodhisattva Vajramati, the entire multitude of bodhisattvas, the great śrāvakas, the four assemblies and the world with [its] gods, humans, demons and celestial musicians were delighted, and praised [what] the Exalted One had said.

’phags pa de bźin gśegs pa’i sñiṅ po źes bya ba theg pa chen po’i mdo rdzog sho ||
rgya gar gyi mkhan po shā kya pra bha daṅ | zhu chen gyi lo tstsha ba ban de ye śes sde bsgyur ciṅ zhus te gtan la phab pa ||

de bźin gśegs pa’i sñiṅ po źes bya ba theg pa chen po’i mdo rdzogso ||
|| oṁ ye dha rma hedu pra bha wa he tun te śan ta tha ga to hye ba tod šan tsa yo ni ro dha a tsbaṁṅ ba ti ma ha śra ma na yasbahā || yon mchod bkra : śis par gyur cig || gsuṅs rab źal grol bar gyur cig ÷ṁ ma òi pad me huṁ hri || ||

大方等如來藏經

大方廣如來藏經

[Here] ends the Holy Mahāyāna sūtra called Tathāgatagarbha.
[Tibetan colophon]
The Indian master Śākyaprabha and the Venerable Great Reviser and Translator Ye shes sde have executed [this] translation and revised and established [it] definitively.

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