Bibliotheca Polyglotta

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].”

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ā	ī	ū	ṛ	ṝ	ḷ
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