T16n0667_大方廣如來藏經
大正藏第 16 冊 No. 0667 大方廣如來藏經
No. 667 [No. 666]
大方廣如來藏經
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
如是我聞：
一時，婆伽梵住靈鷲山寶蓋鹿母宅，于栴檀藏大樓閣中成等正覺，十年之後，當熱時際，與大苾芻眾千人俱，有學、無學、聲聞、羅漢，諸漏已盡無復煩惱，皆得自在，心善解脫、慧善解脫，獲得正智。猶如大龍所作已辦，捨棄重擔逮得已利，盡諸有結到于彼岸。所謂：具壽大迦葉波、具壽漚樓頻䗍迦葉波、具壽那提迦葉波、具壽伽耶迦葉波、具壽大迦旃延、具壽俱郗羅、具壽薄俱羅、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俱。
復有六十殑伽河沙數菩薩摩訶薩俱，從種種佛剎而來集會，皆是一生補處，得大神通力無所畏，已曾承事無量俱胝那庾多百千諸佛，悉皆能轉不退法輪；若有無量阿僧祇世界有情才稱名者，皆于阿耨多羅三藐三菩提得不退轉。所謂：法慧菩薩、師子慧菩薩、虎慧
【現代漢語翻譯】 現代漢語譯本
大正藏第 16 冊 No. 0667 大方廣如來藏經
No. 667
大方廣如來藏經
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空謚大鑒正號大廣智大興善寺三藏沙門不空奉 詔譯
如是我聞：
一時，婆伽梵（Bhagavan，世尊）住在靈鷲山寶蓋鹿母宅，于栴檀藏大樓閣中成就正等覺悟，十年之後，當炎熱之時，與大比丘眾千人在一起，他們都是有學、無學、聲聞、阿羅漢，各種煩惱已經斷盡，不再有煩惱，都得到了自在，心得到善妙解脫、智慧得到善妙解脫，獲得了真正的智慧。猶如大龍，該做的已經做完，捨棄了重擔，獲得了利益，斷盡了各種束縛，到達了彼岸。他們是：具壽大迦葉波（Mahākāśyapa）、具壽漚樓頻䗍迦葉波（Uruvilvākāśyapa）、具壽那提迦葉波（Nadīkāśyapa）、具壽伽耶迦葉波（Gayākāśyapa）、具壽大迦旃延（Mahākātyāyana）、具壽俱郗羅（Kauṣṭhila）、具壽薄俱羅（Bakula）、具壽離波多（Revata）、具壽須菩提（Subhūti）、具壽滿慈子（Pūrṇa Maitrāyaṇīputra）、具壽語自在（Vāksiddha）、具壽舍利子（Śāriputra）、具壽大目揵連（Mahāmaudgalyāyana）、具壽憍陳如（Ājñātakauṇḍinya）、具壽烏陀夷（Udāyin）、具壽羅睺羅（Rāhula）、具壽難陀（Nanda）、具壽鄔波難陀（Upananda）、具壽阿難陀（Ānanda），與這些上首比丘一千人在一起。
又有六十殑伽河沙數（gaṅgānadī-vālikāsamāḥ，恒河沙數）的菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）在一起，從種種佛剎而來，都是一生補處菩薩，得到大神力無所畏懼，已經曾經承事無量俱胝那庾多百千諸佛，全部都能轉動不退轉的法輪；如果有無量阿僧祇（asaṃkhya，無數）世界中的有情眾生，僅僅是稱念他們的名字，都能在阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）中得到不退轉。他們是：法慧菩薩、師子慧菩薩、虎慧
【English Translation】 English version
T16 No. 0667 The Great Vaipulya Tathāgatagarbha Sūtra
No. 667
The Great Vaipulya Tathāgatagarbha Sūtra
Translated by the Tripitaka Master Amoghavajra of the Da Guang Zhi Da Xing Shan Monastery, who was appointed as the Grand Master of the Three Divisions, Special Advanced Official, Acting Minister of the Court of Imperial Sacrifices, Duke Su of the State of Qi, with a fief of three thousand households, granted purple robes, posthumously awarded the title of Grand Minister of Works, and posthumously honored with the title of Da Jian.
Thus have I heard:
At one time, the Bhagavan (Bhagavan, World-Honored One) dwelt on Vulture Peak Mountain in the Deer Mother's Abode with a Jeweled Canopy, in the great pavilion of the Sandalwood Treasury, having attained complete and perfect enlightenment. Ten years later, during the hot season, he was with a great assembly of one thousand Bhikshus (bhikṣu, monks), all of whom were learners, non-learners, Śrāvakas (śrāvaka, hearers), and Arhats (arhat, worthy ones), their outflows completely exhausted, without further afflictions, all having attained self-mastery, their minds well liberated, their wisdom well liberated, having obtained true knowledge. Like great dragons, they had done what needed to be done, abandoned heavy burdens, attained their own benefit, exhausted all bonds of existence, and reached the other shore. They were: the Venerable Mahākāśyapa (Mahākāśyapa), the Venerable Uruvilvākāśyapa (Uruvilvākāśyapa), the Venerable Nadīkāśyapa (Nadīkāśyapa), the Venerable Gayākāśyapa (Gayākāśyapa), the Venerable Mahākātyāyana (Mahākātyāyana), the Venerable Kauṣṭhila (Kauṣṭhila), the Venerable Bakula (Bakula), the Venerable Revata (Revata), the Venerable Subhūti (Subhūti), the Venerable Pūrṇa Maitrāyaṇīputra (Pūrṇa Maitrāyaṇīputra), the Venerable Vāksiddha (Vāksiddha), the Venerable Śāriputra (Śāriputra), the Venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana), the Venerable Ājñātakauṇḍinya (Ājñātakauṇḍinya), the Venerable Udāyin (Udāyin), the Venerable Rāhula (Rāhula), the Venerable Nanda (Nanda), the Venerable Upananda (Upananda), the Venerable Ānanda (Ānanda), and such other leading Bhikshus, one thousand in all.
Again, there were sixty gaṅgānadī-vālikāsamāḥ (gaṅgānadī-vālikāsamāḥ, sands of the Ganges River) of Bodhisattva-Mahāsattvas (bodhisattva-mahāsattva, great bodhisattvas) together, coming from various Buddha-fields, all being bodhisattvas bound by only one more life, having obtained great supernatural powers and fearlessness, having already served immeasurable koṭis (koṭi, ten million) of nayutas (nayuta, a large number) of hundreds of thousands of Buddhas, all being able to turn the irreversible Wheel of Dharma; if there are immeasurable asaṃkhyas (asaṃkhya, countless) of sentient beings in the world who merely recite their names, they will all attain irreversibility in anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). They were: Bodhisattva Dharma Wisdom, Bodhisattva Lion Wisdom, Bodhisattva Tiger Wisdom
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、香悅菩薩、香悅吉祥菩薩、吉祥藏菩薩、計都菩薩、大幢菩薩、無垢幢菩薩、無上幢菩薩、極解寶剎菩薩、無垢寶剎菩薩、歡喜王菩薩、常歡喜菩薩、虛空庫菩薩、迷盧菩薩、大迷盧菩薩、蘇迷盧菩薩、功德寶光菩薩、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、曼殊室利童真菩薩，如是等而為上首，有六十殑伽沙數菩薩摩訶薩俱。
復有無量世界中，無量阿僧祇天、龍、藥叉、揵達嚩、阿蘇羅、孽嚕茶、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、居士及諸人眾皆來集會。
爾時世尊，與百千眾前後圍繞恭敬供養。爾時世尊于栴檀藏大樓閣中，食時之後入佛神力故，從栴檀藏忽然涌出俱胝那庾多百千蓮花，一一蓮花有俱胝那庾多百千葉，量如車輪色香具足；是諸蓮花上升虛空，遍覆一切諸佛剎土共相合成，如寶宮殿安住虛空，彼一切俱胝那庾多百千蓮花皆
【現代漢語翻譯】 現代漢語譯本： 菩薩、義慧菩薩（具有正義智慧的菩薩）、勝慧菩薩（具有殊勝智慧的菩薩）、月光菩薩（以月光為象徵的菩薩）、寶月光菩薩（具有珍寶般月光的菩薩）、滿月光菩薩（具有圓滿月光的菩薩）、大勇健菩薩（具有大勇猛精進力的菩薩）、無量勇健菩薩（具有無量勇猛精進力的菩薩）、無邊勇健菩薩（具有無邊勇猛精進力的菩薩）、三世勇健菩薩（於過去、現在、未來三世皆勇猛精進的菩薩）、得大勢菩薩（獲得大勢力的菩薩）、觀自在菩薩（觀照世間音聲而得自在的菩薩）、香象菩薩（以香象為象徵的菩薩）、香悅菩薩（以香氣令人喜悅的菩薩）、香悅吉祥菩薩（以香氣令人喜悅且吉祥的菩薩）、吉祥藏菩薩（具有吉祥功德寶藏的菩薩）、計都菩薩（星宿神之一）、大幢菩薩（如巨大旗幟般的菩薩）、無垢幢菩薩（沒有染污的旗幟般的菩薩）、無上幢菩薩（至高無上的旗幟般的菩薩）、極解寶剎菩薩（徹底理解珍寶佛剎的菩薩）、無垢寶剎菩薩（沒有染污的珍寶佛剎菩薩）、歡喜王菩薩（帶來歡喜的菩薩之王）、常歡喜菩薩（恒常歡喜的菩薩）、虛空庫菩薩（如虛空般廣大無盡的菩薩）、迷盧菩薩（以須彌山為象徵的菩薩）、大迷盧菩薩（巨大的須彌山菩薩）、蘇迷盧菩薩（美好的須彌山菩薩）、功德寶光菩薩（具有功德珍寶光芒的菩薩）、陀羅尼自在王菩薩（于陀羅尼咒語中得自在的菩薩之王）、持地菩薩（守護大地的菩薩）、除一切有情病菩薩（解除一切眾生疾病的菩薩）、歡喜意菩薩（心懷歡喜的菩薩）、憂悲意菩薩（心懷憂悲的菩薩）、無憂菩薩（沒有憂愁的菩薩）、光藏菩薩（具有光明寶藏的菩薩）、栴檀菩薩（以栴檀香為象徵的菩薩）、於此無爭菩薩（在此處沒有爭鬥的菩薩）、無量雷音菩薩（具有無量如雷鳴般聲音的菩薩）、起菩提行菩薩（發起菩提之行的菩薩）、不空見菩薩（見解不落空的菩薩）、一切法自在菩薩（於一切法中得自在的菩薩）、慈氏菩薩（即彌勒菩薩，以慈悲為姓）、曼殊室利童真菩薩（文殊菩薩，以童真之身示現），如是等等菩薩為上首，共有六十殑伽沙（恒河沙）數之多的菩薩摩訶薩（大菩薩）聚集在一起。
又有來自無量世界中，無量阿僧祇（無數）的天、龍、藥叉（夜叉，一種鬼神）、揵達嚩（乾闥婆，一種天神，以香為食）、阿蘇羅（阿修羅，一種好戰的神）、孽嚕茶（迦樓羅，一種大鳥）、緊那羅（緊那羅，一種半人半鳥的神）、摩呼羅伽（摩睺羅伽，一種大蟒神），人與非人等等都來到這裡；又有國王、大臣、官員、長者、居士以及各種人眾都來到這裡。
這時，世尊被成百上千的大眾前後圍繞，恭敬供養。這時，世尊在栴檀藏大樓閣中，用齋之後，由於佛的神力，從栴檀藏中忽然涌出俱胝那庾多百千（無數）蓮花，每一朵蓮花都有俱胝那庾多百千（無數）的花瓣，大小如車輪，顏色和香氣都具足；這些蓮花上升到虛空中，遍佈覆蓋一切諸佛剎土，互相合成，如同珍寶宮殿般安住在虛空中，那一切俱胝那庾多百千（無數）蓮花都...
【English Translation】 English version: Bodhisattva, Righteous Wisdom Bodhisattva, Supreme Wisdom Bodhisattva, Moonlight Bodhisattva, Treasure Moonlight Bodhisattva, Full Moonlight Bodhisattva, Great Courageous Strength Bodhisattva, Immeasurable Courageous Strength Bodhisattva, Boundless Courageous Strength Bodhisattva, Three-Worlds Courageous Strength Bodhisattva, Great Strength Bodhisattva, Avalokiteshvara Bodhisattva, Fragrant Elephant Bodhisattva, Fragrant Delight Bodhisattva, Fragrant Delight Auspicious Bodhisattva, Auspicious Treasury Bodhisattva, Ketu Bodhisattva, Great Banner Bodhisattva, Immaculate Banner Bodhisattva, Supreme Banner Bodhisattva, Extremely Understanding Treasure Land Bodhisattva, Immaculate Treasure Land Bodhisattva, Joyful King Bodhisattva, Constant Joy Bodhisattva, Empty Space Treasury Bodhisattva, Mount Meru Bodhisattva, Great Mount Meru Bodhisattva, Sumeru Bodhisattva, Merit Treasure Light Bodhisattva, Dharani Sovereign King Bodhisattva, Earth Holder Bodhisattva, Remover of All Sentient Beings' Illnesses Bodhisattva, Joyful Intention Bodhisattva, Sorrowful Intention Bodhisattva, Without Sorrow Bodhisattva, Light Treasury Bodhisattva, Sandalwood Bodhisattva, Without Strife Here Bodhisattva, Immeasurable Thunder Sound Bodhisattva, Arouser of Bodhi Practice Bodhisattva, Unfailing Vision Bodhisattva, All Dharmas Sovereign Bodhisattva, Maitreya Bodhisattva, Manjushri Pure Youth Bodhisattva, such and others as the foremost, there were sixty Ganges river sands number of Bodhisattva Mahasattvas (great beings) gathered together.
Moreover, from immeasurable worlds, immeasurable asamkhyas (countless) of Devas (gods), Nagas (dragons), Yakshas (demons), Gandharvas (celestial musicians), Asuras (demigods), Garudas (large birds), Kinnaras (half-human, half-bird beings), Mahoragas (large serpents), humans and non-humans, all came; moreover, kings, ministers, officials, elders, laypeople, and various assemblies of people all came.
At that time, the World Honored One was surrounded by hundreds of thousands of people, reverently making offerings. At that time, the World Honored One, in the great pavilion of the Sandalwood Treasury, after the meal, due to the Buddha's divine power, suddenly emerged from the Sandalwood Treasury countless kotis nayutas hundreds of thousands of lotus flowers, each lotus flower having countless kotis nayutas hundreds of thousands of petals, the size of chariot wheels, complete with color and fragrance; these lotus flowers rose into the sky, covering all Buddha lands, combining with each other, like jeweled palaces dwelling in the sky, all those countless kotis nayutas hundreds of thousands of lotus flowers all...
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。是時以佛威神力故，諸蓮花葉忽然痿瘁，形色臭穢而可厭惡，皆不悅意；于花胎中諸如來等，各放無量百千光明，普現一切諸佛剎土皆悉端嚴。
爾時一切菩薩及四部眾皆悉驚愕，生奇特想，怪未曾有。以佛世尊現作如是神通之事，大眾見斯，咸懷疑惑，作是念言：「何因緣現俱胝那庾多百千蓮花，于須臾頃形色變壞，甚可厭惡，無復悅意；于蓮花中現如來相，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，及諸大眾皆悉雲集于栴檀藏大樓閣中恭敬而坐。
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，普為一切天人世間，菩薩摩訶薩及四部眾懷疑惑故，白佛言：「世尊！以何因緣一切世界現於俱胝那庾多百千蓮花，一切于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，于彼花中俱胝那庾多百千如來，合掌而住儼然不動？」
爾時金剛慧菩薩摩訶薩以伽他問曰：
「我曾不見如來相， 而作神通之變化； 現佛無量千俱胝， 住蓮花胎寂不動。 放千光明而影現， 悉
【現代漢語翻譯】 現代漢語譯本 悉皆開放；在每一朵蓮花中都有如來（Tathagata，佛的稱號）結跏趺坐，具足三十二大丈夫相、放出百千光明。這時由於佛的威神力，所有的蓮花葉忽然枯萎凋謝，形狀顏色醜陋污穢令人厭惡，都不再使人感到愉悅；在蓮花的花蕊中，諸位如來等，各自放出無量百千光明，普遍顯現一切諸佛剎土都非常莊嚴。
這時一切菩薩以及四部大眾都感到驚愕，產生奇異的想法，覺得是前所未有的事情。因為佛世尊顯現出這樣的神通之事，大眾見到這些，都心懷疑惑，這樣想著：『是什麼因緣顯現出俱胝（koti，印度計數單位，一俱胝等於一千萬）那庾多（Niyuta，印度計數單位，一那庾多等於一千萬）百千蓮花，在極短的時間內形狀顏色變壞，非常令人厭惡，不再使人感到愉悅；在蓮花中顯現如來之相，結跏趺坐，放出百千光明，這樣的光明令人喜愛？』
這時金剛慧菩薩摩訶薩（Vajramati Bodhisattva-Mahasattva，具有金剛般智慧的大菩薩）以及諸位大眾都聚集在栴檀藏大樓閣中，恭敬地坐著。
這時世尊告訴金剛慧菩薩摩訶薩說：『你這位善男子！現在應該可以向如來、應、正等覺（Tathagata, Arhat, Samyak-sambuddha，佛的三種稱號）請問甚深法要。』
這時金剛慧菩薩摩訶薩秉承佛的聖旨，普遍爲了所有天人世間，菩薩摩訶薩以及四部大眾心中的疑惑，稟告佛說：『世尊！因為什麼因緣一切世界顯現出俱胝那庾多百千蓮花，一切在花蕊中都有如來結跏趺坐放出百千光明；這些蓮花忽然之間，形狀顏色可憎而令人產生厭惡，在那蓮花中俱胝那庾多百千如來，合掌而住，莊嚴不動？』
這時金剛慧菩薩摩訶薩用偈頌問道： 『我曾未見如來相， 而作神通之變化； 現佛無量千俱胝， 住蓮花胎寂不動。 放千光明而影現， 悉
【English Translation】 English version They all blossomed; in each flower, there was a Tathagata (the Thus-Come One) seated in the lotus position, possessing the thirty-two major marks of a great man and emitting hundreds of thousands of rays of light. At that time, due to the Buddha's majestic power, all the lotus leaves suddenly withered and decayed, their shapes and colors became foul and repulsive, and they were no longer pleasing; within the lotus buds, all the Tathagatas emitted immeasurable hundreds of thousands of rays of light, universally manifesting all Buddha-lands in complete splendor.
At that time, all the Bodhisattvas and the fourfold assembly were astonished, giving rise to extraordinary thoughts, marveling at what had never been seen before. Because the World-Honored One Buddha manifested such miraculous events, the assembly, upon seeing this, all harbored doubts, thinking thus: 'What is the cause and condition for the appearance of kotis (koti, a unit of measurement in India, one koti equals ten million) of niyutas (Niyuta, a unit of measurement in India, one niyuta equals ten million) of hundreds of thousands of lotuses, whose shapes and colors changed for the worse in an instant, becoming extremely repulsive and no longer pleasing; within the lotuses appear the forms of the Tathagatas, seated in the lotus position, emitting hundreds of thousands of rays of light, such light that delights people?'
At that time, Vajramati Bodhisattva-Mahasattva (the great Bodhisattva with diamond-like wisdom), and all the assembly gathered in the great sandalwood-treasury pavilion, respectfully seated.
At that time, the World-Honored One said to Vajramati Bodhisattva-Mahasattva: 'You good man! Now you may ask the Tathagata, Arhat, Samyak-sambuddha (the Thus-Come One, the Worthy One, the Rightly and Fully Awakened One) about the profound Dharma essentials.'
At that time, Vajramati Bodhisattva-Mahasattva, receiving the Buddha's sacred decree, universally for the sake of all beings in the realms of gods, humans, Bodhisattva-Mahasattvas, and the fourfold assembly who harbored doubts, said to the Buddha: 'World-Honored One! What is the cause and condition for the appearance of kotis of niyutas of hundreds of thousands of lotuses in all worlds, with a Tathagata seated in the lotus position within each bud, emitting hundreds of thousands of rays of light; these lotuses suddenly becoming hideous in shape and color, causing aversion, and within those lotuses, kotis of niyutas of hundreds of thousands of Tathagatas, standing with palms joined, solemnly unmoving?'
At that time, Vajramati Bodhisattva-Mahasattva asked in verse: 'I have never seen the form of the Tathagata, yet performing such miraculous transformations; Appearing as countless thousands of kotis of Buddhas, remaining still and unmoving within the lotus buds. Emitting thousands of rays of light, casting shadows, all'
皆映蔽諸佛剎； 奇特於法而遊戲， 彼諸佛等悉端嚴。 猶如妙寶而顯現， 于惡色蓮花中坐； 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。 唯愿天中尊說示， 何因何緣而顯現？ 唯愿世利作哀愍， 為除一切諸疑惑。」
爾時世尊告金剛慧等上首菩薩，及一切眾菩薩言：「諸善男子！有《大方廣如來藏經》甚深法要，如來欲說，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！愿樂欲聞。」
佛言：「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、𧃯路茶、緊那羅、摩呼羅伽，人非人等，禮拜供養。如是，如是！善男子！如來、應、正等覺，以佛自己智慧光明，眼見一切有情慾、瞋、癡、貪、無明、煩惱。彼善男子、善女人，為于煩惱之所凌沒，于胎藏中有俱胝百千諸佛，悉皆如我。如來智眼，觀察彼等有佛法體，結跏趺坐寂不動搖，於一切煩惱染污之中，如來法藏本無搖動，諸有趣見
【現代漢語翻譯】 皆映蔽諸佛剎（Buddha-kshetra，佛的國土）； 奇特於法而遊戲， 彼諸佛等悉端嚴。 猶如妙寶而顯現， 于惡色蓮花中坐； 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。 唯愿天中尊說示， 何因何緣而顯現？ 唯愿世利作哀愍， 為除一切諸疑惑。」
爾時世尊告金剛慧（Vajra Wisdom）等上首菩薩（Bodhisattva），及一切眾菩薩言：「諸善男子！有《大方廣如來藏經》甚深法要，如來欲說，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（Mahasattva）言：「善哉！世尊！愿樂欲聞。」
佛言：「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（Deva）、龍（Naga）、藥叉（Yaksa）、健達嚩（Gandharva）、阿蘇羅（Asura）、𧃯路茶（Garuda）、緊那羅（Kinnara）、摩呼羅伽（Mahoraga），人非人等，禮拜供養。如是，如是！善男子！如來（Tathagata）、應（Arhat）、正等覺（Samyaksambuddha），以佛自己智慧光明，眼見一切有情慾、瞋、癡、貪、無明、煩惱。彼善男子、善女人，為于煩惱之所凌沒，于胎藏中有俱胝百千諸佛，悉皆如我。如來智眼，觀察彼等有佛法體，結跏趺坐寂不動搖，於一切煩惱染污之中，如來法藏本無搖動，諸有趣見
【English Translation】 All overshadowing the Buddha-kshetras (Buddha-fields); Wonderfully sporting in the Dharma, all those Buddhas are dignified. Appearing like exquisite jewels, seated within lotus flowers of unpleasant color; These lotus leaves are all detestable, how is such great miraculous power manifested? I have seen Buddhas as numerous as the sands of the Ganges, witnessing their extraordinary miraculous feats; I have never seen such an appearance, so remarkably displayed in this play. I beseech the Honored One among gods to explain, what is the cause and condition for this manifestation? I beseech the Benefactor of the world to have compassion, to dispel all doubts.
At that time, the World Honored One addressed Vajra Wisdom (Vajra Wisdom) and other leading Bodhisattvas (Bodhisattva), and all the assembled Bodhisattvas, saying: 'Good men! There is a profound and essential Dharma in the Great Vaipulya Tathagatagarbha Sutra. The Tathagata (Tathagata) intends to speak it, therefore, first manifests such an appearance. Listen well! Listen very well! And contemplate with focused mind.'
At that time, Vajra Wisdom Bodhisattva and all the Bodhisattva Mahasattvas (Mahasattva) said: 'Excellent! World Honored One! We are eager to hear.'
The Buddha said: 'Good men! This lotus flower transformed by the Tathagata, suddenly takes on an unpleasant appearance, foul and detestable, causing no delight. Within such a flower, the form of a Buddha appears, seated in the lotus position, emitting hundreds of thousands of rays of light, with dignified features, pleasing to behold. Knowing this, many Devas (Deva), Nagas (Naga), Yakshas (Yaksa), Gandharvas (Gandharva), Asuras (Asura), Garudas (Garuda), Kinnaras (Kinnara), Mahoragas (Mahoraga), humans and non-humans, make obeisance and offerings. Thus, thus! Good men! The Tathagata (Tathagata), Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), with the light of his own wisdom, sees all sentient beings' desires, anger, ignorance, greed, and afflictions. Those good men and good women, overwhelmed by afflictions, have hundreds of thousands of Buddhas within their womb-store, all like myself. The Tathagata's wisdom eye observes that they possess the Buddha-dhatu (Buddha-nature), seated in the lotus position, still and unmoving. Within all the defilement of afflictions, the Tathagata's Dharma-dhatu (Dharma-nature) is fundamentally unmoving, all interesting views.'
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。善男子！譬如以天妙眼，見於如是惡色惡香諸蓮花葉纏裹逼迫，是以天眼見彼花中，佛真實體結跏趺坐。既知是已，欲見如來，應須除去臭穢惡業，為令顯于佛形相故。如是，如是！善男子！如來以佛眼，觀察一切有情如來藏，令彼有情慾、瞋、癡、貪、無明、煩惱藏，悉除遣故而為說法；由聞法故則正修行，即得清凈如來實體。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。
「複次，善男子！若諸有情可厭煩惱藏纏，為彼除害煩惱藏故、凈如來智故，如來、應、正等覺為于菩薩而說法要，作如是事令彼勝解。既勝解已，於法堅持，則於一切煩惱、隨煩惱而得解脫。當於是時，如來、應、正等覺于其世間而得其數，是能作于如來佛事。」
爾時世尊說伽他曰：
「如彼蓮花可厭惡， 並其胎葉及須蕊； 譬如天眼而觀見， 是如來藏無所染。 若能除去萎花葉， 于中即見如來身； 復不被諸煩惱染， 則於世間成正覺。 今我悉見諸有情， 內有如來微妙體； 除彼千俱胝煩惱， 令厭惡如萎蓮花。 我為彼等而除遣， 我智者常說妙法
【現代漢語翻譯】 現代漢語譯本 『不能被染污，因此我現在這樣說：『所有如來，都和我沒有區別。』善男子！這些如來用佛的智慧之眼，看見一切眾生的如來藏（Tathagatagarbha，如來法身的藏處）。善男子！譬如用天眼，看見那些被惡劣的顏色和氣味的蓮花葉子纏繞和逼迫的花朵，用天眼看見那花中，佛真實的身體結跏趺坐。既然知道了這些，想要看見如來，就應該除去臭穢的惡業，爲了顯現佛的形相。像這樣，像這樣！善男子！如來用佛眼，觀察一切眾生的如來藏，爲了讓那些眾生的慾望、嗔恨、愚癡、貪婪、無明、煩惱藏，全部去除而為他們說法；因為聽聞佛法，就能夠正確地修行，就能得到清凈的如來實體。善男子！如來出世或者不出世，法性法界一切眾生的如來藏，都是常恒不變的。
『再者，善男子！如果那些眾生厭惡煩惱藏的纏繞，爲了替他們除去有害的煩惱藏，爲了清凈如來的智慧，如來、應供、正等覺爲了菩薩而宣說重要的佛法，做這樣的事情讓他們能夠深刻理解。既然深刻理解了，就能夠堅持佛法，就能從一切煩惱、隨煩惱中得到解脫。當這個時候，如來、應供、正等覺在世間就有了數量，是能夠做如來佛事的。』
這時世尊說偈頌：
『就像那令人厭惡的蓮花，以及它的胎葉和須蕊；譬如用天眼來觀察，這如來藏沒有被任何東西染污。 如果能夠除去枯萎的花葉，在其中就能看見如來的身體；又不被各種煩惱所染污，就能在世間成就正覺。 現在我完全看見所有眾生，內心有如來微妙的身體；除去他們千俱胝（koti，印度計數單位，千萬）的煩惱，讓他們厭惡這些煩惱就像厭惡枯萎的蓮花。 我爲了他們而去除這些煩惱，我這位智者常常宣說微妙的佛法。』
【English Translation】 English version 『That which cannot be defiled, therefore I now make this statement: 『All Tathagatas (如來，Thus Gone Ones), are no different from me.』 Good son! These Tathagatas, with the Buddha's wisdom eye, see the Tathagatagarbha (如來藏，the womb of the Thus Come One) in all sentient beings. Good son! For example, with the divine eye, one sees those lotus flowers whose petals are wrapped and pressed by foul colors and odors; with the divine eye, one sees in that flower the true body of the Buddha sitting in the lotus position. Having known this, if one wishes to see the Tathagata, one should remove the foul and evil karma, in order to reveal the Buddha's form. Just so, just so! Good son! The Tathagata, with the Buddha's eye, observes the Tathagatagarbha of all sentient beings, and for the sake of removing all their desires, hatred, ignorance, greed, ignorance, and afflictions, he preaches the Dharma; because of hearing the Dharma, they can practice correctly, and thus attain the pure essence of the Tathagata. Good son! Whether the Tathagata appears in the world or not, the Dharmata (法性，the nature of Dharma) and Dharmadhatu (法界，the realm of Dharma) of all sentient beings, the Tathagatagarbha is always constant and unchanging.
『Furthermore, good son! If those sentient beings are disgusted with the entanglement of the affliction store, in order to remove the harmful affliction store for them, and in order to purify the wisdom of the Tathagata, the Tathagata, Arhat, Samyak-sambuddha (應供、正等覺，Worthy One, Rightly Awakened One) preaches the essential Dharma to the Bodhisattvas, doing such things to enable them to deeply understand. Having deeply understood, they can uphold the Dharma, and thus be liberated from all afflictions and secondary afflictions. At this time, the Tathagata, Arhat, Samyak-sambuddha has a number in the world, and is able to do the work of the Tathagata Buddha.』
At that time, the World Honored One spoke in verse:
『Like that lotus flower which is disgusting, along with its embryonic leaves and stamens; it is like observing with the divine eye, that the Tathagatagarbha is not defiled by anything. If one can remove the withered flower petals, one can see the body of the Tathagata within; and if one is not defiled by various afflictions, one can attain perfect enlightenment in the world. Now I completely see all sentient beings, with the subtle body of the Tathagata within; removing their thousands of kotis (俱胝，an Indian unit of measurement, ten million) of afflictions, making them disgusted with these afflictions like being disgusted with a withered lotus flower. I remove these afflictions for them, and I, the wise one, constantly preach the wonderful Dharma.』
； 佛常思彼諸有情， 悉皆愿成如來體。 我以佛眼而觀見， 一切有情住佛位； 是故我常說妙法， 令得三身具佛智。
「複次，善男子！譬如蜜房懸于大樹，其狀團圓，有百千蜂遮護其蜜，求蜜丈夫以巧方便，驅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，為俱胝百千煩惱、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，亦復了知于俱胝百千眾煩惱蜂之所守護；如是一切有情，以如來智見知已成佛，于彼為俱胝百千煩惱、隨煩惱之所遮覆。善男子！如來以巧方便力，為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，如是說法，令諸有情不為煩惱之所染污，無復逼惱亦不附近。善男子！云何此等有情，我以如來智見為凈除故，于諸世間而作佛事？善男子！以清凈眼見諸有情如是清凈。」
爾時世尊說伽陀曰：
「猶如蜜房狀團圓， 眾蜂護而所隱覆； 求蜜丈夫而見已， 悉皆驅逐于眾蜂。 我見有情在三有， 亦如蜜房無有異； 俱胝眾生煩惱蜂， 彼煩惱中如來住。 我佛常為凈除故， 害彼煩惱如逐蜂； 以巧方便為說法， 令害俱胝眾煩惱。
【現代漢語翻譯】 現代漢語譯本： 佛陀常常思念那些眾生，希望他們都能成就如來的體性。 我用佛眼觀察，見到一切眾生都安住于佛的果位； 因此我常常宣說微妙的佛法，使他們能夠獲得三身，具足佛的智慧。
『再者，善男子！譬如蜂巢懸掛在大樹上，形狀是圓的，有成百上千的蜜蜂遮護著蜂蜜，尋找蜂蜜的人用巧妙的方法，驅趕那些蜜蜂而取得蜂蜜，隨意使用。 像這樣，像這樣！善男子！一切眾生猶如蜂巢，被俱胝（萬萬）百千的煩惱、隨煩惱所藏匿守護，用佛的智慧見地能夠知曉這些之後，就能成就正覺。 善男子！像這樣的蜂巢，有智慧的丈夫既然知道了其中的蜂蜜，也同樣了知被俱胝百千的眾多煩惱蜜蜂所守護；像這樣的一切眾生，用如來的智慧見地知曉之後就能成佛，他們被俱胝百千的煩惱、隨煩惱所遮蓋覆蓋。 善男子！如來用巧妙方便的力量，爲了傷害蜜蜂的人，教導眾生驅逐貪慾、嗔恨、愚癡、傲慢、驕縱、覆藏、忿恨、惱怒、嫉妒、慳吝、煩惱、隨煩惱，像這樣說法，使眾生不被煩惱所染污，沒有逼迫惱亂，也不接近煩惱。 善男子！我用如來的智慧見地，爲了清凈這些眾生，在世間做這些佛事，是為什麼呢？善男子！因為用清凈的眼睛見到眾生是如此清凈。』
這時，世尊說偈頌道：
『猶如蜂巢形狀團圓，眾多的蜜蜂守護而隱蔽覆蓋； 尋找蜂蜜的人見到之後，全部驅趕那些蜜蜂。 我見到眾生在三有（欲有、色有、無色有）之中，也像蜂巢一樣沒有差別； 俱胝的眾生是煩惱蜜蜂，在那煩惱之中如來安住。 我佛常常爲了清凈的緣故，傷害那些煩惱就像驅趕蜜蜂一樣； 用巧妙方便來宣說佛法，使眾生能夠去除俱胝的眾多煩惱。』
【English Translation】 English version: The Buddha constantly thinks of those sentient beings, wishing that they could all attain the nature of the Tathagata (如來, Thus Come One). I observe with the Buddha's eye and see all sentient beings abiding in the Buddha's position; Therefore, I constantly proclaim the wonderful Dharma (法, law/teachings), enabling them to obtain the three bodies (三身, Trikaya) and possess the wisdom of the Buddha.
'Furthermore, good man! It is like a honeycomb hanging on a large tree, its shape is round, and hundreds of thousands of bees protect its honey. A man seeking honey uses skillful means to drive away the bees and take the honey for his own use. Like this, like this! Good man! All sentient beings are like honeycombs, hidden and protected by kotis (俱胝, ten million) of hundreds of thousands of afflictions (煩惱, kleshas) and secondary afflictions (隨煩惱, upakleshas). By the wisdom and insight of the Buddha, one can know this and attain perfect enlightenment (正覺, Samyak-sambuddha). Good man! Just as a wise man knows the honey in such a honeycomb, he also knows that it is guarded by kotis of hundreds of thousands of affliction bees; likewise, all sentient beings, when known by the wisdom and insight of the Tathagata, can become Buddhas, even though they are covered by kotis of hundreds of thousands of afflictions and secondary afflictions. Good man! The Tathagata, with the power of skillful means, teaches sentient beings to drive away desire (欲, kama), hatred (瞋, dvesha), delusion (癡, moha), pride (慢, mana), arrogance (憍, mada), concealment (覆, mraksha), resentment (忿, krodha), anger (怒, upanaha), jealousy (嫉, irshya), stinginess (慳, matsarya), afflictions, and secondary afflictions, just like harming the bees. By teaching in this way, sentient beings are not defiled by afflictions, nor are they oppressed or near to afflictions. Good man! How do I, with the wisdom and insight of the Tathagata, purify these sentient beings and perform Buddha-deeds (佛事, Buddha-activities) in the world? Good man! It is because I see with pure eyes that sentient beings are so pure.'
At that time, the World Honored One (世尊, Lokanatha) spoke this gatha (伽陀, verse):
'Like a honeycomb, round in shape, guarded and hidden by many bees; The man seeking honey, seeing it, drives away all the bees. I see sentient beings in the three realms of existence (三有, triloka), also like honeycombs, without difference; Kotis of beings are affliction bees, and in those afflictions the Tathagata abides. I, the Buddha, constantly purify, harming those afflictions like driving away bees; With skillful means, I proclaim the Dharma, enabling beings to remove kotis of afflictions.'
云何成佛作佛事？ 常於世間如蜜器； 猶如辯才說好蜜， 令證如來凈法身。
「複次，善男子！譬如稻、麥、粟、豆，所有精實為糠所裹，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于食。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，為煩惱皮之所苞裹，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，如來為彼有情除煩惱皮，令其清凈而成於佛，為說於法，常作是念：『何時有情𤿫去一切煩惱藏皮，得成如來出現於世？』」
爾時世尊說伽他曰：
「譬如稻穀與粟糜， 大小麥等及於豆； 彼等為糠之所裹， 是不堪任於所食。 若能舂杵去于糠， 于食種種而堪用； 精實處糠而不堪， 不懷有情為作利。 我常觀見諸有情， 以煩惱裹如來智； 我為除糠說妙法， 愿令速悟證菩提。 與我等法諸有情， 住百煩惱而藏裹； 為令凈除我說法， 何時速成諸佛身？
「複次，善男子！譬如臭穢諸惡積聚，或有丈夫懷挾金磚于傍而過，忽然誤落墜于穢中；而是金寶沉沒臭穢，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，亦不于
【現代漢語翻譯】 現代漢語譯本 如何成就佛果，行佛之事？ 應當常常在世間如同蜜罐一般， 猶如善於辯論的人講述蜂蜜的美味， 使眾生證得如來清凈的法身（Dharmakāya）。
『再者，善男子！譬如稻、麥、粟、豆，所有精華都為糠皮所包裹，如果去除糠皮就不能食用。善男子！尋求食物的人，無論是男是女，用杵臼舂去糠皮才能充當食物。像這樣，像這樣！善男子！如來（Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）以如來的智慧眼觀見一切有情眾生都具有如來的體性（Tathāgatagarbha），卻被煩惱的皮所包裹，如果能夠覺悟理解就能成就正覺（saṃbodhi），堅固安住于自然的智慧。善男子！這如來藏（Tathāgatagarbha）處在一切煩惱之中，如來為這些有情眾生去除煩惱的皮，使他們清凈而成就佛果，併爲他們宣說佛法，常常這樣想念：『何時有情眾生能夠去除一切煩惱的皮，得成如來，出現在世間？』』
這時世尊說偈頌道：
『譬如稻穀和小米， 大麥小麥以及豆類； 它們都被糠皮所包裹， 不能夠用來食用。 如果能夠用杵臼去除糠皮， 各種食物都可以食用； 精華被糠皮包裹而不能食用， 不能為有情眾生帶來利益。 我常常看見各種有情眾生， 如來智慧被煩惱所包裹； 我爲了去除糠皮而宣說妙法， 愿他們迅速覺悟證得菩提（bodhi）。 與我具有相同法性的有情眾生， 住在百種煩惱的包裹之中； 爲了讓他們清凈去除煩惱我才說法， 何時才能迅速成就諸佛之身？』
『再者，善男子！譬如臭穢的各種污物堆積在一起，或者有丈夫懷抱著金磚從旁邊經過，忽然失手掉落在污穢之中；這塊金寶沉沒在臭穢之中，或者經過十年，或者二十年，或者五十年，或者一百千年處於糞穢之中，但是它的本體不會損壞也不會被污染，也不會因此而』
【English Translation】 English version How does one accomplish Buddhahood and perform the deeds of a Buddha? One should always be in the world like a jar of honey; Like an eloquent speaker describing the goodness of honey, Causing beings to realize the pure Dharmakāya (法身, Body of the Dharma) of the Tathāgata (如來).
'Furthermore, good son! For example, rice, wheat, millet, and beans, all their essence is wrapped in chaff; if the chaff is not removed, they are not fit for consumption. Good son! Those who seek food, whether male or female, use a pestle and mortar to remove the chaff and use it as food. Just so, just so! Good son! The Tathāgata (如來), Arhat (應供), Samyak-saṃbuddha (正遍知) with the eye of the Tathāgata sees all sentient beings possessing the Tathāgatagarbha (如來藏, Womb of the Tathagata), but wrapped in the skin of afflictions; if they can awaken and understand, they will attain perfect enlightenment (saṃbodhi), firmly abiding in natural wisdom. Good son! That Tathāgatagarbha (如來藏) is in the midst of all afflictions, and the Tathāgata removes the skin of afflictions for those sentient beings, making them pure and accomplishing Buddhahood, and speaks the Dharma (法) for them, constantly thinking: 'When will sentient beings be able to remove all the skin of the afflictions, attain the Tathāgata (如來), and appear in the world?'
At that time, the World Honored One spoke in verse:
'Like rice grains and millet gruel, Barley, wheat, and beans; They are wrapped in chaff, And are not fit for consumption. If one can use a pestle and mortar to remove the chaff, Various foods can be used; The essence is wrapped in chaff and cannot be used, Not intending to benefit sentient beings. I often see all sentient beings, The wisdom of the Tathāgata (如來) wrapped in afflictions; I speak the wonderful Dharma (法) to remove the chaff, Wishing them to quickly awaken and attain Bodhi (菩提, enlightenment). Sentient beings with the same Dharma (法) nature as me, Live wrapped in hundreds of afflictions; To purify and remove afflictions, I speak the Dharma (法), When will they quickly attain the bodies of all Buddhas?'
'Furthermore, good son! For example, a pile of foul and filthy accumulations, or a man passing by carrying a gold brick, accidentally drops it into the filth; that golden treasure sinks into the foulness, or after ten years, or twenty years, or fifty years, or a hundred thousand years, it remains in the excrement, but its essence is not destroyed or defiled, nor is it'
人能作利益。善男子！有天眼者，見彼金磚在於臭穢，告餘人言：『丈夫！汝往于彼糞穢之中，有金勝寶。』其人聞已，則便取之，得已凈洗，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！一切有情如來法性真實勝寶，沒于煩惱臭穢之中，是故如來、應、正等覺，為于有情除諸煩惱臭穢不凈，而說妙法當令成佛，出現世間而作佛事。」
爾時世尊說伽他曰：
「譬如有人懷金磚， 忽然誤落於糞穢； 彼處穢中多歲年， 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， 知彼煩惱為客塵； 自性清凈方便說， 令證清凈如來智。
「複次，善男子！譬如貧窮丈夫，宅內地中有大伏藏，縱廣正等一俱盧舍，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，于上往來，都不知覺，不聞不見彼大伏藏在於地中。如是，如是！善男子！一切有情住于執取作意舍中，而有如來智慧、力、無所畏諸佛法藏，於色、聲、香、味、觸耽著受苦；
【現代漢語翻譯】 現代漢語譯本 人能夠創造利益。善男子！有天眼的人，看見一塊金磚在骯髒的糞便中，告訴其他人說：『丈夫！你到那糞便之中去，那裡有珍貴的金子。』那人聽了之後，就去取了金磚，得到后清洗乾淨，根據需要使用金子。善男子！臭穢的積聚，是指各種各樣的煩惱以及隨之而來的煩惱；那金磚，是指不會壞滅的法；有天眼的人，就是如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢，值得受供養的人）、正遍知（Samyaksambuddha，完全覺悟的人）。善男子！一切有情眾生的如來法性，是真實而殊勝的珍寶，埋沒在煩惱的臭穢之中，因此如來、應、正等覺，爲了有情眾生去除各種煩惱的臭穢不凈，而宣說微妙的佛法，使他們能夠成佛，出現在世間並做佛的事業。 當時世尊說了偈頌： 『譬如有人懷藏金磚，忽然不小心掉落在糞便中；那金磚在那污穢的地方多年，即使經過很久也不會損壞。 有天眼的人看見了，告訴其他人說這裡有金子，你拿去清洗乾淨就可以隨意使用。正如我所見到的，一切有情眾生，沉沒在煩惱的污穢之流中，經歷漫長的黑夜，我知道那些煩惱是客塵（臨時的、外來的），自性是清凈的，我用方便法門宣說佛法，讓他們證得清凈的如來智慧。』 『再者，善男子！譬如一個貧窮的丈夫，他家宅的地底下有一個巨大的寶藏，縱橫長寬都有一俱盧舍（Krosa，古代印度長度單位），裡面裝滿了黃金，黃金深達七丈之多；因為被土地覆蓋著，那個巨大的金藏從來沒有對那個丈夫說過：『丈夫！我在這裡，我是個大寶藏。』那個貧窮的丈夫內心貧困匱乏，憂愁苦惱，日夜思慮，在上面來來往往，卻一點也不知道，沒有聽說也沒有看見那個大寶藏就在地底下。像這樣，像這樣！善男子！一切有情眾生住在執取作意的屋舍中，卻擁有如來的智慧、力量、無所畏懼等諸佛的法藏，卻在色（rupa，形態、顏色）、聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sprashtavya，觸感）中貪戀執著，承受痛苦；
【English Translation】 English version People can create benefits. Good man! One who has the divine eye sees a gold brick in the foul filth and tells others: 'Husband! Go to that filth, there is precious gold there.' Having heard this, that person then takes it, washes it clean, and uses the gold as needed. Good man! The accumulation of foul filth refers to various afflictions and accompanying afflictions; that gold brick refers to the indestructible Dharma; the one with the divine eye is the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one who is worthy of offerings), Samyaksambuddha (Samyaksambuddha, the perfectly enlightened one). Good man! The Tathagata-nature of all sentient beings is a true and supreme treasure, buried in the foul filth of afflictions. Therefore, the Tathagata, Arhat, Samyaksambuddha, in order to remove the foul filth and impurity of all sentient beings' afflictions, speaks the wonderful Dharma, so that they can become Buddhas, appear in the world, and do the work of the Buddha.' At that time, the World Honored One spoke this verse: 'It is like a person carrying a gold brick, accidentally dropping it into the filth; that gold brick remains in that filthy place for many years, but it does not decay even after a long time. One with the divine eye sees it and tells others that there is gold here, take it, wash it clean, and use it as you wish. Just as I see all sentient beings, submerged in the stream of afflictions for a long night, I know that those afflictions are temporary dust (temporary, external), the self-nature is pure, I use skillful means to proclaim the Dharma, so that they can attain the pure wisdom of the Tathagata.' 'Furthermore, good man! It is like a poor man whose house has a large treasure hidden underground, one Krosa (Krosa, an ancient Indian unit of length) in length, width, and height, filled with gold, the gold being seven times the height of a man deep; because it is covered by the earth, that great treasure has never said to that man: 'Husband! I am here, I am a great treasure.' That poor man is poor and destitute in his heart, worried and distressed, thinking day and night, going back and forth above it, but he does not know or see that great treasure is underground. Just like this, just like this! Good man! All sentient beings live in the house of clinging to mental fabrications, but they possess the Dharma-treasure of the Tathagata's wisdom, power, fearlessness, etc., yet they are attached to and suffer in form (rupa, shape, color), sound (shabda, sound), smell (gandha, smell), taste (rasa, taste), and touch (sprashtavya, touch);
由此不聞大法寶藏，況有所獲，若滅彼五欲則得清凈。
「複次，善男子！如來出興於世，于菩薩大眾之中，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，為世間法藏，見一切有情未曾有因相，是故譬喻說大法藏，為大施主，無礙辯才、無量智慧，力、無所畏，不共佛法藏。如是，善男子！如來以清凈眼，見一切有情具如來藏，是以為于菩薩宣說妙法。」
爾時世尊說伽他曰：
「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。 彼人雖復為主宰， 受于貧乏而不知， 彼亦不說向餘人， 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。 見彼體為菩薩說， 汝等穿斯大智藏； 獲得離貧作世尊， 能施無上之法財。 我皆所說而勝解， 一切有情有伏藏； 若能勝解而精勤， 速疾證於最勝覺。
「複次，善男子！譬如藤子、多羅子、贍部果子、阿摩羅果子，由其子芽展轉相產生不壞法，若遇地緣種植，于其久后成大樹王。如是，如是！善男子！如來以如來眼，見一切有情慾、瞋、癡、貪、無明、煩惱乃至面板邊際，彼欲、瞋、癡、無
【現代漢語翻譯】 現代漢語譯本： 因此，他們聽不到偉大的佛法寶藏，更不用說從中獲得什麼了。如果他們能滅除那五種慾望，就能得到清凈。
『再者，善男子！如來（Tathagata，佛的稱號）出現在世間，在菩薩大眾之中，開示偉大的佛法，種種寶藏；那些菩薩一旦勝解（adhimoksha，深刻理解），便開始穿掘，進入菩薩的境界。如來、應供（Arhat，值得供養的人）、正遍知（Samyaksambuddha，完全覺悟的人），是世間的法藏，見到一切有情（sentient beings，有情眾生）未曾有過的因相，所以用譬喻來說明大法藏，如同大施主，擁有無礙的辯才、無量的智慧、十力（ten powers of a Buddha，佛的十種力量）、四無所畏（four fearlessnesses of a Buddha，佛的四種無畏）、不共佛法藏（unique Buddha-dharmas，不與其他修行者共有的佛法）。像這樣，善男子！如來以清凈的佛眼，見到一切有情都具有如來藏（Tathagatagarbha，如來法身），因此才為菩薩宣說微妙的佛法。』
這時，世尊（Bhagavan，佛的稱號）說了偈頌：
『譬如貧窮人家裡有伏藏，金銀珠寶充滿其中； 那伏藏不會動也不會思惟，也不會自己說這是某某東西。 那人雖然是伏藏的主人，卻受著貧乏的痛苦而不知道， 他也不告訴其他人，而受著貧窮的苦惱。 如是我用佛眼觀察，一切有情都處在窮困之中； 身中卻有巨大的伏藏，安住在諸佛的法體中不動搖。 見到他們的法體，我為菩薩們說，你們穿掘這大智慧藏； 獲得脫離貧窮，成為世尊，能施予無上的法財。 我所說的都是爲了讓他們勝解，一切有情都有伏藏； 如果能勝解而精勤修行，就能迅速證得最殊勝的覺悟。
『再者，善男子！譬如藤子、多羅子（Tala fruit，棕櫚果）、贍部果子（Jambu fruit，閻浮果）、阿摩羅果子（Amalaka fruit，庵摩羅果），由於它們的種子和嫩芽輾轉相生，形成不壞的法則，如果遇到合適的土壤種植，經過很久以後就能長成巨大的樹王。像這樣，像這樣！善男子！如來用如來的佛眼，見到一切有情的慾望、嗔恨、愚癡、貪婪、無明、煩惱，乃至面板的邊際，那些慾望、嗔恨、愚癡、無
【English Translation】 English version: Therefore, they do not hear of the great Dharma treasure, let alone obtain anything from it. If they can extinguish those five desires, they can attain purity.
『Furthermore, noble son! When the Tathagata (title of the Buddha) appears in the world, among the assembly of Bodhisattvas, he reveals the great Dharma, various treasures; once those Bodhisattvas have attained adhimoksha (deep understanding), they begin to excavate and enter the abode of the Bodhisattvas. The Tathagata, Arhat (worthy of offerings), Samyaksambuddha (fully enlightened one), is the Dharma treasure of the world, seeing the unprecedented causes and conditions of all sentient beings; therefore, the great Dharma treasure is described in metaphors as a great benefactor, possessing unimpeded eloquence, immeasurable wisdom, the ten powers of a Buddha, the four fearlessnesses of a Buddha, and the unique Buddha-dharmas (qualities unique to a Buddha). Thus, noble son! The Tathagata, with his pure Buddha-eye, sees that all sentient beings possess the Tathagatagarbha (Buddha-nature), and therefore proclaims the wonderful Dharma to the Bodhisattvas.』
At that time, the World Honored One (Bhagavan, title of the Buddha) spoke the following verses:
『It is like a hidden treasure in a poor man's house, Filled with gold and jewels within; That treasure does not move or think, Nor does it say of itself, 'I am such and such a thing.' Although that man is the master of the treasure, He suffers poverty and does not know it, He does not tell others about it either, And lives in poverty and distress. Likewise, I observe with my Buddha-eye, That all sentient beings are in a state of poverty; Yet within their bodies is a great hidden treasure, Dwelling in the body of all Buddhas, unmoving. Seeing their bodies, I say to the Bodhisattvas, You should excavate this great wisdom treasure; Obtain freedom from poverty, become World Honored Ones, And be able to bestow the supreme Dharma wealth. All that I have said is for them to attain adhimoksha, That all sentient beings have a hidden treasure; If they can attain adhimoksha and diligently practice, They will quickly attain the most supreme enlightenment.』
『Furthermore, noble son! Just as the tendrils, Tala fruit (palm fruit), Jambu fruit (rose apple), and Amalaka fruit (Indian gooseberry), through their seeds and sprouts, generate and transform into an imperishable law; if they encounter suitable soil for planting, after a long time, they will grow into great tree kings. Thus, thus! Noble son! The Tathagata, with the Tathagata-eye, sees the desires, hatred, ignorance, greed, and ignorance of all sentient beings, afflictions, even to the edge of their skin; those desires, hatred, and ignorance, do not
明、煩惱藏中有如來藏性，以此名為有性；若能止息名為清涼，則名涅槃。若能凈除無明煩惱，是有情界是則名為大智聚體，彼之有情名大智聚。若佛出現于天世間說微妙法，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。」
爾時世尊說伽他曰：
「譬如藤子之中樹， 藤芽一切而可得； 于根贍部咸皆有， 由其種植復得生。 如是我見悉無餘， 一切有情喻藤子； 無漏最勝佛眼觀， 是中備有如來體。 不壞是藏名有情， 于中有智而不異； 安住在定處寂靜， 亦不動搖無所得。 為彼凈故我說法， 云何此等成正覺？ 猶如種子成大樹， 當爲世間之所依。
「複次，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，恐其盜劫，即取臭穢故破弊帛以纏其像，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
【現代漢語翻譯】 現代漢語譯本： 明瞭，在煩惱藏中存在如來藏性（Tathagatagarbha-nature），因此稱之為『有性』；如果能夠止息煩惱，就稱為『清涼』，也就是涅槃（Nirvana）。如果能夠凈化去除無明（Avidya）煩惱，那麼有情界（sentient beings）就是大智慧的聚集體，這些有情眾生就稱為大智聚。如果佛（Buddha）出現在天世間宣說微妙的佛法，如果有人能見到佛，就稱為如來（Tathagata）。善男子！如果他們見到如來、應供（Arhat）、正等覺（Samyaksambuddha），就能使諸位菩薩摩訶薩（Bodhisattva-Mahasattva）都領悟理解如來的智慧，使之顯現出來。」
這時，世尊（Bhagavan）說了偈頌：
『譬如藤蔓之中有樹木，藤的嫩芽一切都可以得到；在樹根的贍部洲（Jambudvipa）都存在，通過種植又可以生長出來。 如同我所見到的完全沒有遺漏，一切有情眾生都好比藤蔓；用無漏最殊勝的佛眼觀察，其中都具備如來的體性。 不壞的這個藏（如來藏）名為有情，其中有智慧而不與智慧相異；安住在禪定之處寂靜不動，也沒有任何執著和求取。 爲了凈化這個藏，我才宣說佛法，要如何才能使這些有情成就正覺（Samyak-sambodhi）？猶如種子長成大樹，應當成為世間的依靠。』
『再者，善男子！譬如一個貧窮的人，用一切珍寶製作了一尊如來像，大約有一肘長。這個貧窮的丈夫想要帶著寶像經過危險的道路，擔心被盜賊搶劫，就取來又臭又髒的破舊布帛來包裹佛像，不讓人察覺。善男子！這個貧窮的丈夫在曠野中忽然去世，如來的寶像就在這又臭又髒的破舊布帛中，被丟棄在地上，在曠野中流轉；路過的行人來來往往，踐踏跳躍，卻不知道其中有如來的形像。由於被包裹在臭穢的布帛中，又被丟棄在地上，所以大家都厭惡它，怎麼會想到這是佛像呢？這時，居住在曠野的諸天（Devas）用天眼看到，就告訴路過的其他人說：『你們這些丈夫！這骯髒的布帛中有如來像，應當趕快解開，一切世間都應該……』
【English Translation】 English version: Clearly, within the store of afflictions (Klesha-dhatu) exists the Tathagatagarbha-nature (Tathagatagarbha-dhatu), hence it is called 'having nature'; if one can cease afflictions, it is called 'coolness', which is Nirvana (Nirvana). If one can purify and remove ignorance (Avidya) and afflictions, then the realm of sentient beings (Sattva-dhatu) is the aggregate of great wisdom, and these sentient beings are called the Great Wisdom Aggregate. If a Buddha (Buddha) appears in the heavenly world and speaks the subtle Dharma, if one sees this, it is called a Tathagata (Tathagata). Good man! If they see the Tathagata, Arhat (Arhat), Samyaksambuddha (Samyaksambuddha), they can cause all Bodhisattva-Mahasattvas (Bodhisattva-Mahasattva) to awaken and understand the wisdom of the Tathagata, causing it to manifest.'
At that time, the World Honored One (Bhagavan) spoke in verse:
'Like a tree within a vine, all the shoots of the vine can be obtained; in the roots of Jambudvipa (Jambudvipa) they all exist, and through planting they can grow again. Just as I see without any remainder, all sentient beings are like vines; with the flawless and supreme Buddha-eye, within them is fully present the body of the Tathagata. This indestructible store (Tathagatagarbha) is called sentient being, within it there is wisdom that is not different from it; abiding in a state of stillness and quietude, it is also unmoving and without attainment. For the sake of purifying it, I speak the Dharma, how can these beings attain perfect enlightenment (Samyak-sambodhi)? Like a seed growing into a great tree, it should become the reliance of the world.'
'Furthermore, good man! For example, a poor man makes an image of the Tathagata with all kinds of treasures, about a cubit in length. This poor man wants to take the precious image through a dangerous road, fearing that it will be robbed, so he takes foul-smelling, old, and tattered cloths to wrap the image, so that people will not notice it. Good man! This poor man suddenly dies in the wilderness, and the precious image of the Tathagata is in this foul-smelling, old, and tattered cloth, discarded on the ground, wandering in the wilderness; passersby come and go, trampling and jumping over it, not knowing that there is an image of the Tathagata within it. Because it is wrapped in foul-smelling cloth and discarded on the ground, everyone detests it, how could they think it is a Buddha image? At this time, the Devas (Devas) living in the wilderness see it with their heavenly eyes and tell the other passersby: 'You men! There is an image of the Tathagata in this dirty cloth, you should quickly unwrap it, the whole world should...'
禮敬。』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，受于無量傍生之身；彼一切有情煩惱臭穢故弊帛中，有如來體如我無異；如來為解煩惱穢帛所纏裹故，為諸菩薩而說妙法，云何得凈如來智見去離煩惱，得一切世間之所禮故，猶如於我。」
爾時世尊說伽他曰：
「譬如穢帛令厭惡， 纏裹彼之如來體； 寶像穢帛之所纏， 棄于曠野險惡處。 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， 被煩惱帛之所纏， 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， 皆無所有解脫者。 為見彼已而驚悟， 汝等諦聽住勝覺； 一切有情法如是， 于怖畏中常有佛。 即解彼已現佛身， 彼時一切煩惱靜； 是故號名于如來， 人天歡喜而供養。
「複次，善男子！或有孤獨女人，惡形臭穢容貌醜陋，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，決定是為轉輪王胎；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
【現代漢語翻譯】 現代漢語譯本 『禮敬。』『如是，如是！善男子！如來以如來眼，見一切有情（sattva，眾生）如彼臭穢故帛煩惱，長於生死險道曠野之所流轉，受于無量傍生之身；彼一切有情煩惱臭穢故弊帛中，有如來體如我無異；如來為解煩惱穢帛所纏裹故，為諸菩薩（bodhisattva，立志成佛的修行者）而說妙法，云何得凈如來智見去離煩惱，得一切世間之所禮故，猶如於我。』
爾時世尊說伽他（gatha，偈頌）曰：
『譬如穢帛令厭惡， 纏裹彼之如來體； 寶像穢帛之所纏， 棄于曠野險惡處。 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， 被煩惱帛之所纏， 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， 皆無所有解脫者。 為見彼已而驚悟， 汝等諦聽住勝覺； 一切有情法如是， 于怖畏中常有佛。 即解彼已現佛身， 彼時一切煩惱靜； 是故號名于如來， 人天歡喜而供養。
『複次，善男子！或有孤獨女人，惡形臭穢容貌醜陋，如畢舍支（pisacha，食人肉的惡鬼），人所見者厭惡恐怖，止於下劣弊惡之家，偶然交通腹中懷妊，決定是為轉輪王（chakravarti，擁有統治世界的理想特徵的國王）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』
【English Translation】 English version 『Homage.』 『So it is, so it is! Good man! The Tathagata (如來，one who has thus gone) with the Tathagata eye, sees all sentient beings (sattva) like those stinking and filthy cloths of affliction, long wandering in the perilous and desolate wilderness of birth and death, receiving countless forms of existence as animals; in those stinking and filthy cloths of affliction of all sentient beings, there is the Tathagata body, no different from me; the Tathagata, in order to untie the affliction-filthy cloths that are wrapped around, speaks the wonderful Dharma (法，teachings) for the Bodhisattvas (菩薩，one who seeks enlightenment); how to obtain pure Tathagata wisdom and vision, to be free from afflictions, and to be revered by all the world, just like me.』
At that time, the World Honored One spoke this gatha (偈頌，verse):
『Like filthy cloths causing disgust, Wrapping around the Tathagata body; A precious image wrapped in filthy cloths, Abandoned in a desolate and perilous place. The gods, with their heavenly eyes, see it, And immediately tell the travelers: 『The precious image is in that stinking cloth, You should quickly unwrap it and revere it.』 I see it thus with my heavenly eye, I observe all sentient beings, Wrapped in cloths of affliction, Extremely suffering from the pain of birth and death. I see in the filthy cloths of affliction, The Tathagata body sitting in full lotus posture; Abiding in stillness, unmoving, All without anyone to liberate them. Having seen this, I am awakened, You all listen attentively and abide in supreme awareness; The Dharma of all sentient beings is thus, In the midst of fear, there is always the Buddha. Immediately unwrapping it, the Buddha body appears, At that time, all afflictions are stilled; Therefore, he is called the Tathagata, Humans and gods rejoice and make offerings.
『Furthermore, good man! There may be a solitary woman, with an ugly and foul appearance, repulsive and hideous, like a Pisacha (食人肉的惡鬼，flesh-eating demon), causing disgust and fear to those who see her, living in a lowly and wretched home, who accidentally has intercourse and becomes pregnant, and it is definitely the embryo of a Chakravarti (轉輪王，wheel-turning king); but even though that woman is pregnant, she never has such thoughts, only harboring poverty and inferiority in her heart, and constantly thinking due to her weak mind: 『My form is ugly, living in a lowly』
劣弊惡之家而過時日，亦不足知是何人類生於我腹。』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，為生死苦之所逼迫。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，佛為說法：『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，于其後時畢成正覺。汝今已入于菩薩數，即非凡夫；久后亦墮于如來數，即非菩薩。』」
爾時世尊說伽他曰：
「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， 決定是為轉輪王； 其王威德七寶圍， 統領四洲為主宰。 彼愚醜女曾不知， 于已腹中有如是， 在於賤貧弊惡舍， 懷貧窮苦心憂惱。 我見一切諸有情， 無主受于窮迫苦； 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， 解脫無量俱胝眾。
「複次，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，銷煉真金鑄于模內，候其冷已，是其工匠將歸舍宅；
【現代漢語翻譯】 現代漢語譯本 『在低劣貧困的家庭中度日，也不知道是什麼樣的人類投生在我的腹中。』就是這樣，就是這樣！善男子！一切有情眾生沒有依靠，沒有歸宿，生於欲界、色界、無色界（三有）之中，寄身於低劣貧困的住所，被生死之苦所逼迫。然而每一個有情眾生都具有如來界（如來的境界）、具足如來藏（如來所藏的功德），但這些有情眾生卻不覺悟，也不知道。善男子！如來不會讓一切有情眾生自我欺騙，佛為他們說法：『善男子！你們不要自我欺騙，要發起堅定精進之心，你們的身中都具有佛的本體，在將來必定成就正覺（完全的覺悟）。你們現在已經進入菩薩的行列，就不是凡夫；將來也會進入如來的行列，就不是菩薩了。』
當時世尊說偈頌道：
『譬如一個婦人沒有依靠， 容貌醜陋令人厭惡； 寄身於貧困低劣的家庭， 有時卻懷有王者的胎兒。 她懷著這樣的胎兒， 註定是轉輪聖王（擁有統治世界的輪寶的國王）； 這位國王擁有威德和七寶圍繞， 統治四大部洲（世界的四個主要大陸）作為主宰。 那個愚蠢醜陋的女子卻不知道， 在自己的腹中懷有這樣的人物， 身處卑賤貧困的住所， 懷著貧窮困苦的心情憂愁煩惱。 我看見一切有情眾生， 沒有依靠而遭受貧困的痛苦； 在欲界、色界、無色界（三界）中貪圖享樂， 身中的法藏（佛法的寶藏）如同胎藏。 這樣觀察之後，我告訴菩薩們， 一切有情眾生都具有佛性（成佛的可能性）； 胎中的世間利益具有光明， 應當生起恭敬心，不要欺騙自己。 發起堅定精進心來修行， 不久自身就能成就佛果； 不久將坐在菩提樹下（覺悟之樹）， 解脫無量無數的眾生。
『再者，善男子！譬如用蠟製作模具，或者製作成馬的形狀、象的形狀、男人的形狀、女人的形狀，用泥土包裹在蠟模外面，然後用火燒烤，熔化蠟模，將真金倒入模具裡面，等到冷卻之後，工匠就將它帶回家中；』
【English Translation】 English version 『Living in a poor and wretched home, one would not know what kind of human being is born in my womb.』 Thus it is, thus it is! Good man! All sentient beings are without a master and without refuge, born in the three realms (threefold existence), dwelling in inferior and wretched houses, oppressed by the suffering of birth and death. However, each and every sentient being has the realm of the Tathagata (the state of the Tathagata), possesses the Tathagatagarbha (the womb of the Tathagata), but these sentient beings are unaware and do not know it. Good man! The Tathagata does not allow all sentient beings to deceive themselves, the Buddha teaches them: 『Good men! Do not deceive yourselves, arouse a great and firm mind of diligence, in your bodies you all have the Buddha-nature, and in the future you will surely attain perfect enlightenment (complete awakening). You have now entered the ranks of Bodhisattvas, and are no longer ordinary beings; after a long time you will also enter the ranks of the Tathagatas, and will no longer be Bodhisattvas.』
At that time, the World Honored One spoke this verse:
『Like a woman without support, Whose ugly appearance causes aversion; Dwelling in a poor and wretched home, Sometimes she carries the embryo of a king. She carries such an embryo, Destined to be a Chakravartin (wheel-turning king); That king possesses majestic virtue and is surrounded by seven treasures, Ruling over the four continents (the four major continents of the world) as sovereign. That foolish and ugly woman does not know, That in her womb she carries such a person, Living in a humble and poor dwelling, Harboring sorrow and distress with a poor and suffering heart. I see all sentient beings, Without a master, suffering the pain of poverty; Delighting in the three realms (the realms of desire, form, and formlessness), The treasure of Dharma (the treasure of the Buddha's teachings) in their bodies is like an embryo. Having seen this, I tell the Bodhisattvas, All sentient beings possess Buddha-nature (the potential for Buddhahood); The worldly benefits in the womb have light, One should generate reverence and not deceive oneself. Arouse firm diligence to cultivate, Before long, one will become a Buddha oneself; Soon one will sit at the Bodhi tree (tree of enlightenment), Liberating countless millions of beings.
『Furthermore, good man! For example, using wax to make a mold, or making the shape of a horse, the shape of an elephant, the shape of a man, the shape of a woman, wrapping the wax mold with clay, and then roasting it with fire, melting the wax and pouring real gold into the mold, and after it has cooled, the craftsman will take it home;』
其模外為黑泥覆弊，形狀燋惡內有金像，或工匠及工匠弟子，知其模冷，即壞其泥，既凈持已，于須臾頃，是金寶像則便清凈。如是，如是！善男子！如來以如來眼觀見一切有情，如金像模，外為煩惱泥所覆裹，于內虛沖滿有佛法無漏智寶。善男子！我今觀見一切有情悉皆如是，在菩薩眾而說妙法，若菩薩摩訶薩，若得寂靜清涼，如來為彼有情，以金剛器仗凈其法眼，除其煩惱及隨煩惱，為凈如來智寶藏故。善男子！如來猶如持寶像者善男子，而破彼色及隨煩惱，令得解脫是名如來。善男子！如來、應、正等覺，見一切有情如來藏，為無邊俱胝煩惱藏中之所沉沒，為彼有情破煩惱藏，于佛智見安立無上正等菩提。」
爾時世尊說伽他曰：
「譬如外色泥作模， 于內空虛無所有， 銷煉真金滿鑄瀉， 其數或百或一千， 工匠之人知冷已， 則破其泥現於像； 泥除則凈其寶像， 匠意雕琢皆成就。 我見一切諸有情， 猶如金像在泥模， 煩惱于外而蓋覆， 如來之智處於內。 若得寂靜及清涼， 前際清凈智菩薩， 以法器仗而捶擊， 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， 圓滿身相具十力。 我見一切諸有情，
【現代漢語翻譯】 現代漢語譯本： 就像（金像）模型外層覆蓋著黑泥，形狀醜陋粗糙，但裡面卻有金像。或者工匠以及工匠的弟子，知道模型冷卻後，就打破泥模，清理乾淨后，在很短的時間內，這尊金寶像就會變得清凈。就像這樣，就像這樣！善男子！如來用如來之眼觀察到一切有情眾生，就像金像被泥模包裹一樣，外層被煩惱的泥土覆蓋，內在空虛卻充滿佛法無漏的智慧珍寶。善男子！我現在觀察到一切有情眾生都像這樣，所以在菩薩眾中宣說微妙之法，如果菩薩摩訶薩能夠獲得寂靜清涼，如來就會爲了這些有情眾生，用金剛器仗來凈化他們的法眼，去除他們的煩惱以及隨煩惱，爲了清凈如來的智慧寶藏。善男子！如來就像持有寶像的人一樣，善男子，打破那些色（rupa）以及隨煩惱，使他們得到解脫，這就是如來。善男子！如來、應供（Arhat）、正等覺（Samyaksambuddha），見到一切有情眾生都具有如來藏（Tathagatagarbha），卻被無邊的俱胝（koti，意為千萬）煩惱所淹沒，爲了這些有情眾生打破煩惱之藏，在佛的智慧和見解中安立無上的正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
這時，世尊說偈頌道：
『譬如外表是泥土做的模型，裡面空虛什麼都沒有， 熔鍊的真金灌注其中，數量或者一百或者一千。 工匠知道（泥模）冷卻後，就打破泥模顯現出金像； 泥土去除后就乾淨了，工匠的雕琢也完成了。 我看見一切有情眾生，就像金像在泥模之中， 煩惱在外層覆蓋著，如來的智慧在裡面。 如果獲得寂靜和清涼，前際清凈的智慧菩薩， 用法器擊打（泥模），煩惱因此全部摧毀。 所有如來的佛子，就像金像一樣令人喜愛， 常常得到天、世間人的供養，圓滿的身相具備十力（十種力量）。 我看見一切有情眾生，』
【English Translation】 English version: It is like a black mud covering the outside of a mold, its shape burnt and ugly, but inside there is a golden image. When the craftsman and his disciples know that the mold is cool, they break the mud, clean it, and in a short moment, the golden treasure image becomes pure. Thus, thus! Good man! The Tathagata, with the eye of the Tathagata, sees all sentient beings as if they were golden images in molds, covered with the mud of afflictions on the outside, but inside, empty and filled with the treasure of the Buddha-dharma's un-outflowed wisdom. Good man! I now see all sentient beings in this way, and so I speak the wonderful Dharma among the Bodhisattva assembly. If a Bodhisattva-Mahasattva attains stillness and coolness, the Tathagata, for the sake of these sentient beings, uses the vajra (diamond) weapon to purify their Dharma-eye, removing their afflictions and secondary afflictions, in order to purify the Tathagata's treasure of wisdom. Good man! The Tathagata is like one who holds a treasure image, good man, breaking through those rupa (form) and secondary afflictions, causing them to attain liberation; this is called the Tathagata. Good man! The Tathagata, Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), sees that all sentient beings possess the Tathagatagarbha (Buddha-nature), but are submerged in the midst of countless kotis (ten millions) of afflictions. For the sake of these sentient beings, he breaks the store of afflictions, and establishes unsurpassed Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) in the wisdom and vision of the Buddha.
At that time, the World Honored One spoke in verse:
『It is like a mold made of mud on the outside, empty inside and without anything, Melted true gold is poured into it, in numbers of a hundred or a thousand. When the craftsman knows it is cool, he breaks the mud and reveals the image; When the mud is removed, the treasure image is clean, and the craftsman's work is accomplished. I see all sentient beings, like golden images in mud molds, Afflictions cover the outside, while the Tathagata's wisdom is inside. If they attain stillness and coolness, the Bodhisattvas of pure wisdom from the past, Strike with the weapon of Dharma, and the afflictions are all destroyed. All the Buddha's children of the Tathagata, are as lovable as golden images, They constantly receive offerings from gods and humans, their perfect forms possessing the ten powers (ten strengths). I see all sentient beings.』
如是清凈成善逝， 成就善逝成佛眼， 滿足無上薩婆若。」
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，為他廣說，得福無量。或有善男子、善女人，或余菩薩，為于積集如來智故，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；過恒沙數俱胝那庾多現在諸佛，於一一佛所供養承事，並及菩薩聲聞僧眾。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，一一量高十逾繕那，縱廣正等一逾繕那，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，取其一喻，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、俱胝分、俱胝百分、俱胝千分、俱胝百千分、俱胝那庾多百千分，不及於此迦羅一分，乃至算數譬喻所不能及。金剛慧！若有善男子、善女人求無上菩提者，于彼諸佛世尊，並及菩薩聲聞大眾，取曼陀羅花百千斛，日日供養，復滿千劫。金剛慧！若余苾芻、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
【現代漢語翻譯】 現代漢語譯本： 『像這樣清凈成就善逝（Sugata，如來十號之一）， 成就善逝即成就佛眼（Buddha-cakṣus，五眼之一）， 滿足無上薩婆若（Sarvajña，一切智）。』 佛告訴金剛慧菩薩（Vajramati Bodhisattva）說：『善男子！若在家或出家的善男子、善女人，對於這《如來藏經》（Tathāgatagarbha Sūtra）的經典法要，受持、讀誦、書寫經卷，為他人廣泛解說，得到的福德無量。或者有善男子、善女人，或者其他菩薩，爲了積聚如來的智慧，精勤供養一切如來，在每一個世界，成就這樣的色三摩地（rūpa-samādhi，色界的禪定）；憑藉這色三摩地的威力，超過恒河沙數諸佛世界；超過恒河沙數俱胝那庾多（koṭi-nayuta，極大數量單位）現在諸佛，在每一位佛的處所供養承事，以及菩薩、聲聞僧眾。像這樣乃至超過五十恒河沙數諸佛世尊，當他們在和暢安樂之時，各自贈送百千珍妙樓閣，每一座樓閣高十逾繕那（yojana，長度單位），縱廣相等一逾繕那，像這樣一切用寶物製成天妙香器，散佈種種花，備辦種種受用之具，日日如此乃至千劫。金剛慧！如果比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、鄔波索迦（upāsaka，在家男眾）、鄔波斯迦（upāsikā，在家女眾），發菩提心，從此《如來藏經》中，取其中一個譬喻，或者佩戴在身上，或者放在經卷中。金剛慧！以此福業與前面的福業相比，如來安立百分之一、迦羅分（kalā，時間或數量單位）之一、千分之一、百千分之一、俱胝分（koṭi，數量單位）之一、俱胝百分之一、俱胝千分之一、俱胝百千分之一、俱胝那庾多百千分之一，也比不上這迦羅分之一，乃至用算數譬喻都不能比及。金剛慧！如果有善男子、善女人求無上菩提者，對於那些諸佛世尊，以及菩薩聲聞大眾，取曼陀羅花（mandārava，天花）百千斛（hú，容量單位），日日供養，再滿千劫。金剛慧！如果其他比丘、比丘尼、鄔波索迦、鄔波斯迦，發菩提心，聽聞此《如來藏經》的法要，乃至合掌禮敬，』
【English Translation】 English version: 'Thus, being pure, one accomplishes Sugata (Tathagata's epithet, 'Well-Gone'), Accomplishing Sugata means accomplishing the Buddha-cakṣus (Buddha-eye, one of the five eyes), Fulfilling the unsurpassed Sarvajña (Omniscience).' The Buddha said to Vajramati Bodhisattva: 'Good man! If good men or good women, whether householders or renunciants, receive, uphold, recite, and write these essential teachings of the Tathāgatagarbha Sūtra, and widely explain them to others, they will obtain immeasurable merit. Or if good men or good women, or other Bodhisattvas, diligently make offerings to all Tathagatas in order to accumulate the wisdom of the Tathagata, achieving such a rūpa-samādhi (form absorption) in each world; by the power of this rūpa-samādhi, surpassing as many Buddha-worlds as there are sands in the Ganges River; surpassing as many kotis-nayutas (immense number) of Buddhas as there are sands in the Ganges River, making offerings and serving each Buddha, as well as the Bodhisattvas, Śrāvakas (voice-hearers), and the Sangha (community). Thus, even surpassing fifty Ganges Rivers of Buddha-worlds, when those World-Honored Ones are in a harmonious and peaceful state, each offering hundreds of thousands of exquisite pavilions, each measuring ten yojanas (ancient Indian unit of distance) in height, and one yojana in length and width, all made of precious heavenly incense vessels, scattering various flowers, and preparing various objects of enjoyment, doing so daily for a thousand kalpas (eons). Vajramati! If bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (laymen), or upāsikās (laywomen) generate the mind of Bodhi (enlightenment) and take one metaphor from this Tathāgatagarbha Sūtra, either wearing it on their body or placing it in the scripture scroll. Vajramati! Comparing this merit with the previous merit, the Tathagata establishes that one part in a hundred, one kalā (a unit of time or quantity), one part in a thousand, one part in a hundred thousand, one koṭi (a unit of number), one part in a hundred koṭis, one part in a thousand koṭis, one part in a hundred thousand koṭis, one part in a hundred thousand kotis-nayutas, is not equal to even one kalā part of this merit, and cannot be reached even by numerical analogy. Vajramati! If there are good men or good women who seek unsurpassed Bodhi, and take hundreds of thousands of khos (a unit of volume) of mandārava flowers (heavenly flowers) to offer daily to those World-Honored Buddhas, as well as the Bodhisattvas and Śrāvaka assembly, for another thousand kalpas. Vajramati! If other bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās generate the mind of Bodhi and hear these essential teachings of the Tathāgatagarbha Sūtra, even just joining their palms in reverence,'
敬作隨喜語。金剛慧！以此勝福善根，與前善根獻花功德，如來安立比前功德，百分、迦羅分、千分、無數分，不如一分。」
爾時世尊說伽他曰：
「或有樂求菩提者， 聞此經典而受持， 乃至書寫于經卷， 若能恭敬於一偈， 應聽彼福而無量， 發生無量福德藏。 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， 並及十方聲聞眾， 乃至滿足於千劫， 多千劫數如恒沙， 超于彼數不思議。 一一世間行無量， 純以寶作妙樓閣， 其量高十逾繕那， 縱廣有一逾繕那， 涂香燒香而供養， 于中七寶微妙座， 以妙繒彩敷其上， 及餘妙座皆敷設， 其數猶如恒河沙， 一一供養于諸佛。 一一送彼如來所， 所有剎中諸如來， 其數猶如恒河沙， 悉皆供養而承事。 若有智者聞此經， 取於一喻而正行， 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。」
佛告金剛慧：「以此得知，如是法門，于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
【現代漢語翻譯】 現代漢語譯本 敬作隨喜語。金剛慧（Vajra Wisdom，菩薩名）！以此殊勝的福德善根，與之前獻花的功德相比，如來所安立的功德，百分之一、迦羅分（kala，時間單位）之一、千分之一、無數分之一，都不及這功德的一分。
爾時世尊說偈語道：
『或許有人樂於尋求菩提，聽聞此經典而受持，乃至書寫于經卷，若能恭敬於一偈，應知他的福德無量，能發生無量的福德寶藏。得聞如來藏的經典，若能尋求殊勝的菩提行，以神通力安住于上乘，供養恭敬人中之尊（佛），以及十方聲聞眾，乃至滿足於千劫，多千劫數如恒河沙，超過那個數量不可思議。每一世間都行無量善行，完全用寶物作成精妙的樓閣，那樓閣的高度有十逾繕那（yojana，古印度長度單位），縱橫有一逾繕那，用涂香、燒香來供養，其中有七寶微妙的座位，用精美的絲綢綵緞鋪在上面，以及其餘精妙的座位都鋪設好，那數量猶如恒河沙，一一供養于諸佛。一一送到那些如來處所，所有剎土中的諸如來，其數量猶如恒河沙，全都供養而承事。若有智者聽聞此經，取其中一個譬喻而正確奉行，若能受持以及讀誦，這福德超過之前的福德聚集。有情眾生歸依於此經，迅速證得那無上覺悟，這如來藏相應的法，若有智慧的菩薩能夠思惟，一切有情眾生的殊勝法性，就能迅速覺悟自然智慧。』
佛告訴金剛慧（Vajra Wisdom，菩薩名）：『由此可知，這樣的法門，對於諸位菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）成就很多利益，能夠引導一切智智（sarvajñāna，佛的智慧）。金剛慧（Vajra Wisdom，菩薩名）！我憶念過去無量
【English Translation】 English version I respectfully offer words of rejoicing. Vajra Wisdom (Vajra Wisdom, name of a Bodhisattva)! Compared to the merit of offering flowers with previous good roots, the merit established by the Tathagata, even one percent, one kala (kala, a unit of time), one thousandth, or countless fractions, is not equal to one fraction of this merit.
At that time, the World Honored One spoke in verse:
'Perhaps there are those who delight in seeking Bodhi, hearing this sutra and upholding it, even writing it in scrolls. If they can respectfully regard even one verse, they should know that their merit is immeasurable, capable of generating a treasury of immeasurable merit. Having heard the sutra of the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata), if they can seek the supreme practice of Bodhi, abiding in the supreme vehicle with supernatural powers, offering and revering the Honored One among humans (the Buddha), as well as the Sravakas (Sravakas, disciples who hear the Buddha's teachings) of the ten directions, even fulfilling thousands of kalpas, many thousands of kalpas like the sands of the Ganges, surpassing that number beyond comprehension. In each world, they perform immeasurable good deeds, entirely making exquisite pavilions with treasures, the height of which is ten yojanas (yojana, an ancient Indian unit of length), and the length and width are one yojana, offering with scented paste and incense, within which are seven-jeweled, subtle seats, covered with exquisite silk brocade, and other exquisite seats are all arranged, their number like the sands of the Ganges, each offered to all the Buddhas. Each sent to those Tathagata's abodes, all the Tathagatas in all the Buddha-fields, their number like the sands of the Ganges, all offered and served. If a wise person hears this sutra, takes one analogy from it and practices it correctly, if they can uphold and recite it, this merit surpasses the accumulation of previous merit. Sentient beings who take refuge in this sutra will quickly attain that unsurpassed enlightenment. This Dharma corresponding to the Tathagatagarbha, if a wise Bodhisattva can contemplate it, the supreme Dharma-nature of all sentient beings, they will quickly awaken to natural wisdom.'
The Buddha told Vajra Wisdom (Vajra Wisdom, name of a Bodhisattva): 'From this, it can be known that such a Dharma gate brings much benefit to all the Bodhisattva-Mahasattvas (Bodhisattva-Mahāsattva, great Bodhisattvas), and can lead to Sarvajna (sarvajñāna, the wisdom of the Buddha). Vajra Wisdom (Vajra Wisdom, name of a Bodhisattva)! I recall the past immeasurable
無數廣大不思議無量不可說劫，從此已后，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。金剛慧！以何因緣彼佛世尊名常放光明？金剛慧！彼佛世尊常放光明如來、應、正等覺為菩薩時，在母胎中，以身光明透徹于外，普照東方十佛剎土微塵等百千世界；如是照已，乃至南西北方四維上下，各十佛剎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，而是光明令人適悅發生歡喜。金剛慧！由彼菩薩身光照故，微塵數百千世界，是中有情為光照觸，獲大威德，色相具足，具念、具慧、具行、具智、具于辯才。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，光才觸已，一切皆舍惡趣之身，生於人天。是彼諸世界所有人天，由於菩薩身光照觸，皆于無上菩提得不退轉，獲五神通。是彼諸世界所有不退轉菩薩，以彼菩薩身光照觸，光才觸已，悉皆成就無生法忍，各各獲得名五百功德轉陀羅尼。如是微塵百千世界，由彼菩薩身光明照成吠琉璃，黃金為繩以界八道，一切寶樹八行佈列，花果莊嚴，色香殊異；是諸寶樹，香風搖擊，從其樹出和雅悅意微妙之聲，所謂：佛聲、法聲、僧聲、菩薩聲、
【現代漢語翻譯】 現代漢語譯本：無數廣大不可思議無量不可說劫之後，當那個時候，將會有一尊佛出世，名為常放光明如來（Cháng fàng guāngmíng rúlái，恒常放射光明的如來）、應（yìng，應供）、正等覺（zhèng děng jué，正等覺悟）、明行圓滿（míng xíng yuánmǎn，智慧和德行都圓滿）、善逝（shàn shì，以善妙的方式逝去）、世間解（shìjiān jiě，瞭解世間一切事理）、調御士（tiáo yù shì，善於調伏眾生的人）、無上丈夫（wú shàng zhàngfū，沒有可以超越的偉丈夫）、天人師（tiānrén shī，天人和人類的導師）、佛（fó，覺悟者）、婆伽梵（pó qié fàn，世尊）。金剛慧（Jīngāng huì）！因為什麼因緣，那尊佛世尊名為常放光明呢？金剛慧！那尊佛世尊常放光明如來、應、正等覺作為菩薩的時候，在母親的胎中，以自身的光明透徹到外面，普遍照耀東方十個佛剎土微塵數量的百千世界；這樣照耀之後，乃至南方、西方、北方、四維、上方、下方，各自十個佛剎微塵數量的百千世界都普遍照耀。金剛慧！那些世界，由於菩薩在母親胎中身光普遍照耀，那光明令人舒適喜悅，生起歡喜心。金剛慧！由於那位菩薩身光照耀的緣故，微塵數量的數百千世界中，其中的有情眾生被光照觸，獲得巨大的威德，色相具足，具有憶念、具有智慧、具有行為、具有智識、具有辯才。那些世界中一切有情眾生，墮入地獄、傍生（bàngshēng，畜生）、閻魔羅界（Yánmóluó jiè，閻羅王的境界）、阿修羅趣（Āxiūluó qù，阿修羅道）的，由於那位菩薩身光明照耀，光才觸及，一切都捨棄惡趣之身，生到人天善道。那些世界中所有的人和天人，由於菩薩身光照觸，都在無上菩提（wú shàng pútí，最高的覺悟）中得到不退轉，獲得五神通。那些世界中所有不退轉的菩薩，被那位菩薩身光照觸，光才觸及，全部都成就無生法忍（wú shēng fǎ rěn，對不生不滅的真理的證悟），各自獲得名為五百功德轉陀羅尼（wǔbǎi gōngdé zhuǎn tuóluóní，能轉變五百種功德的咒語）。像這樣微塵數量的百千世界，由於那位菩薩身光明照耀，變成吠琉璃（fèi liúlí，一種寶石），用黃金做繩索來劃分八條道路，一切寶樹排列成八行，用花和果實來莊嚴，顏色和香氣都非常特別；這些寶樹，被香風搖動，從樹中發出和諧悅耳美妙的聲音，那就是：佛聲、法聲、僧聲、菩薩聲。
【English Translation】 English version: Countless, vast, inconceivable, immeasurable, unspeakable kalpas (jié, eons) from now, at that time, there will be a Buddha named Constant Light-Emission Tathagata (Cháng fàng guāngmíng rúlái, The Thus Come One Who Constantly Emits Light), Arhat (yìng, worthy of offerings), Samyak-sambuddha (zhèng děng jué, perfectly enlightened), perfect in knowledge and conduct (míng xíng yuánmǎn, complete in wisdom and practice), Sugata (shàn shì, well-gone), Lokavidu (shìjiān jiě, understander of the world), Anuttara-purusa-damya-sarathi (tiáo yù shì, unsurpassed tamer of beings), unsurpassed hero (wú shàng zhàngfū, unsurpassed great man), teacher of gods and humans (tiānrén shī, teacher of gods and humans), Buddha (fó, awakened one), Bhagavan (pó qié fàn, World Honored One). Vajra Wisdom (Jīngāng huì)! For what reason is that Buddha, the World Honored One, named Constant Light-Emission? Vajra Wisdom! That Buddha, the World Honored One, Constant Light-Emission Tathagata, Arhat, Samyak-sambuddha, when he was a Bodhisattva, while in his mother's womb, his body's light penetrated outwards, universally illuminating hundreds of thousands of worlds equal to the dust particles of ten Buddha-fields in the east; having illuminated in this way, and likewise in the south, west, north, four intermediate directions, above, and below, each direction illuminating hundreds of thousands of worlds equal to the dust particles of ten Buddha-fields. Vajra Wisdom! Those worlds, because of the Bodhisattva's body light universally illuminating while in his mother's womb, that light made people comfortable and joyful, giving rise to happiness. Vajra Wisdom! Because of that Bodhisattva's body light illuminating, in the hundreds of thousands of worlds equal to dust particles, the sentient beings within, touched by the light, obtained great power and virtue, possessing complete physical characteristics, possessing mindfulness, possessing wisdom, possessing conduct, possessing knowledge, possessing eloquence. All the sentient beings in those worlds, those who had fallen into hell, animal realms (bàngshēng, animal realm), the realm of Yama (Yánmóluó jiè, realm of Yama), the Asura realm (Āxiūluó qù, Asura realm), because of that Bodhisattva's body light illuminating, as soon as the light touched them, all abandoned their bodies of evil destinies and were born in the realms of humans and gods. All the humans and gods in those worlds, because of the Bodhisattva's body light touching them, all attained non-retrogression in unsurpassed Bodhi (wú shàng pútí, supreme enlightenment), obtaining the five supernormal powers. All the non-retrogressing Bodhisattvas in those worlds, touched by that Bodhisattva's body light, as soon as the light touched them, all attained the patience with the non-arising of phenomena (wú shēng fǎ rěn, realization of the truth of non-birth and non-death), each obtaining a dharani (tuóluóní, mantra) called the 'Five Hundred Merits Transformation' (wǔbǎi gōngdé zhuǎn tuóluóní, mantra that transforms five hundred merits). Like this, hundreds of thousands of worlds equal to dust particles, because of that Bodhisattva's body light illuminating, became made of Vaidurya (fèi liúlí, a type of gemstone), with golden ropes dividing eight paths, all the jeweled trees arranged in eight rows, adorned with flowers and fruits, with extraordinary colors and fragrances; these jeweled trees, shaken by fragrant winds, emitted harmonious, pleasing, and wonderful sounds from the trees, namely: the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of the Bodhisattvas.
菩提聲，根、力、覺分、解脫、等持、等至之聲。由寶樹聲，彼微塵數百千界中一切有情，悉皆獲得法喜禪悅。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。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。彼佛世尊般涅槃后，所有舍利置於塔中常放光明。金剛慧！以是因緣，彼時人天號彼世尊，名為常放光明如來。
「複次，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，與二十俱胝菩薩以為眷屬。是時無量光菩薩，于彼常放光明如來、應、正等覺，已曾問此如來藏法門。金剛慧！是彼常放光明如來、應、正遍知，於五百劫不起于座，廣宣說此《如來藏經》。以種種句於法了別，無礙辯才，百千譬喻，哀愍攝受彼菩薩故，是故廣演此如來藏甚深法要，于彼十方各十佛剎微塵數俱胝百千世界中，菩薩以小功力而皆警覺。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，各于異國而成正覺，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？汝金剛慧于彼，往
【現代漢語翻譯】 現代漢語譯本 菩提之聲，是根（mūla，佛教術語，指善行的根本）、力（bala，佛教術語，指修行所產生的力量）、覺分（bodhyaṅga，佛教術語，又稱七覺支，是達到覺悟的七種要素）、解脫（vimoksha，佛教術語，指從輪迴中解脫）、等持（samādhi，佛教術語，指禪定）、等至（samāpatti，佛教術語，指進入禪定的狀態）的聲音。由於寶樹發出的聲音，那微塵般無數百千世界中的一切有情眾生，都獲得法喜禪悅。這些世界中所有的一切有情眾生，都遠離地獄、傍生（tiryagyoni，佛教術語，指畜生道）、閻魔羅界（yamaloka，佛教術語，指閻羅王所管轄的境界）、阿蘇羅趣（asura-gati，佛教術語，指阿修羅道）。那位菩薩在母親腹中時，光明如月亮一般，合掌而住，日夜六時常放光明，直到誕生。金剛慧（Vajramati）！那位菩薩，一出生便成就正覺。那位佛世尊成佛之後，從自身中常放光明，乃至般涅槃（parinirvana，佛教術語，指完全的涅槃，即佛陀的最終解脫）時也常放光明。那位佛世尊般涅槃后，所有的舍利（śarīra，佛教術語，指佛陀或高僧火化后的遺物）被安置在塔中，也常放光明。金剛慧（Vajramati）！因為這個因緣，當時的人天（deva-manushya，佛教術語，指天人和人類）稱呼那位世尊為常放光明如來。 『再者，金剛慧（Vajramati）！那位佛世尊常放光明如來住世之時，有一位菩薩名叫無量光（Amitaprabha），與二十俱胝（koti，印度數字單位，一俱胝等於一千萬）的菩薩作為眷屬。當時無量光菩薩，在那位常放光明如來、應（arhat，佛教術語，指阿羅漢，值得受人供養）、正等覺（samyak-saṃbuddha，佛教術語，指完全覺悟的佛陀）面前，曾經請問過這個如來藏（tathāgatagarbha，佛教術語，指一切眾生皆具的佛性）法門。金剛慧（Vajramati）！那位常放光明如來、應、正遍知（samyak-saṃbuddha，佛教術語，指完全覺悟的佛陀），在五百劫（kalpa，佛教術語，指極長的時間單位）中不起于座，廣泛宣說這部《如來藏經》。用種種語句來分辨法義，以無礙的辯才，百千種譬喻，哀憐攝受那些菩薩的緣故，所以廣泛演說這如來藏甚深的法要，在那十方各個十個佛剎（buddhakṣetra，佛教術語，指佛陀所教化的國土）微塵數俱胝百千世界中，菩薩們以微小的功力都能警覺。金剛慧（Vajramati）！那些菩薩聽到這部《如來藏經》，乃至聽到這部經的名字，一切漸次的善根都成熟；已經成熟之後，各自在不同的國家成就正覺，除了四位菩薩摩訶薩（bodhisattva-mahāsattva，佛教術語，指大菩薩）不取菩提（bodhi，佛教術語，指覺悟）。金剛慧（Vajramati）！不要產生其他的想法，當時的那位無量光菩薩難道是別人嗎？就是你自身。為什麼呢？你金剛慧（Vajramati）在那往
【English Translation】 English version The sound of Bodhi, the sound of roots (mūla, in Buddhism, referring to the foundation of good deeds), powers (bala, in Buddhism, referring to the strength gained through practice), constituents of enlightenment (bodhyaṅga, in Buddhism, also known as the seven factors of enlightenment, the seven elements for achieving enlightenment), liberation (vimoksha, in Buddhism, referring to liberation from samsara), meditative absorption (samādhi, in Buddhism, referring to concentration), and attainments (samāpatti, in Buddhism, referring to the state of entering meditative absorption). Due to the sound of the precious tree, all sentient beings in those hundreds of thousands of worlds like dust particles all obtain the joy of Dharma and the bliss of dhyana. All sentient beings in these worlds are far from hell, the realm of animals (tiryagyoni, in Buddhism, referring to the animal realm), the realm of Yama (yamaloka, in Buddhism, referring to the realm governed by Yama, the lord of death), and the realm of Asuras (asura-gati, in Buddhism, referring to the realm of Asuras). When that Bodhisattva is in the mother's womb, the light is like the moon, abiding with palms joined, constantly emitting light during the six periods of day and night, until birth. Vajramati! That Bodhisattva, upon being born, immediately attains perfect enlightenment. After that Buddha, the World-Honored One, attains Buddhahood, light constantly emanates from his body, even until the time of parinirvana (parinirvana, in Buddhism, referring to the complete nirvana, the final liberation of the Buddha). After that Buddha, the World-Honored One, enters parinirvana, all the relics (śarīra, in Buddhism, referring to the remains of the Buddha or high monks after cremation) placed in the stupa constantly emit light. Vajramati! Because of this cause, the gods and humans (deva-manushya, in Buddhism, referring to gods and humans) at that time call that World-Honored One the Tathagata of Constant Light. 'Furthermore, Vajramati! When that Buddha, the World-Honored One, the Tathagata of Constant Light, was in the world, there was a Bodhisattva named Amitaprabha, with twenty kotis (koti, an Indian numerical unit, one koti equals ten million) of Bodhisattvas as his retinue. At that time, the Bodhisattva Amitaprabha, before that Tathagata, Arhat (arhat, in Buddhism, referring to an enlightened being worthy of offerings), Perfectly Enlightened One (samyak-saṃbuddha, in Buddhism, referring to a fully enlightened Buddha) of Constant Light, had inquired about this Dharma gate of the Tathagatagarbha (tathāgatagarbha, in Buddhism, referring to the Buddha-nature inherent in all beings). Vajramati! That Tathagata, Arhat, Perfectly Enlightened One (samyak-saṃbuddha, in Buddhism, referring to a fully enlightened Buddha) of Constant Light, without rising from his seat for five hundred kalpas (kalpa, in Buddhism, referring to an extremely long unit of time), extensively expounded this Tathagatagarbha Sutra. With various phrases to distinguish the meaning of the Dharma, with unobstructed eloquence, hundreds of thousands of metaphors, out of compassion and to embrace those Bodhisattvas, therefore, he extensively expounded this profound essence of the Tathagatagarbha, in each of the ten directions, in hundreds of thousands of worlds as numerous as the dust particles in ten Buddha-lands (buddhakṣetra, in Buddhism, referring to the land where a Buddha teaches), Bodhisattvas are awakened with little effort. Vajramati! Those Bodhisattvas who hear this Tathagatagarbha Sutra, even hearing the name of this sutra, all gradually mature their roots of goodness; having matured, each attains perfect enlightenment in different countries, except for four Bodhisattva-Mahasattvas (bodhisattva-mahāsattva, in Buddhism, referring to great Bodhisattvas) who do not take Bodhi (bodhi, in Buddhism, referring to enlightenment). Vajramati! Do not give rise to other thoughts, was that Bodhisattva Amitaprabha at that time someone else? It is you yourself. Why? You, Vajramati, in that past'
昔為菩薩時，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，則汝金剛慧是為第四。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。」
爾時世尊說伽他曰：
「昔常放光明世尊， 過去之世無量劫， 以身常放大光明， 照曜俱胝百千界。 初成無上正覺已， 彼時無量光菩薩， 問彼世尊此法王， 如是經典彼時說。 當彼佛時聞此經， 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， 曼殊室利為第三， 第四即汝金剛慧， 當於是時聞此經。 昔時無量光菩薩， 即是于汝金剛慧； 當於彼時為佛子， 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。」
爾時世尊復告金剛慧菩薩言：「若善男子、善女人，被于業障之所纏縛，得聞此《如來藏經》，受持讀誦，為他敷演；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，纏縛業障，彼得幾佛世尊加
【現代漢語翻譯】 現代漢語譯本 『過去我還是菩薩的時候，名字叫做無量光（Amitabha）。金剛慧（Vajra Wisdom）！在那位佛陀住世的時候，有四位菩薩沒有證得菩提，他們是：曼殊室利菩薩（Manjushri Bodhisattva）、得大勢菩薩（Mahasthamaprapta Bodhisattva）、觀自在菩薩（Avalokiteshvara Bodhisattva），而你金剛慧（Vajra Wisdom）就是第四位。金剛慧（Vajra Wisdom）！像這樣大利益的如來藏（Tathagatagarbha）法要，菩薩摩訶薩（Bodhisattva-Mahasattva）因為聽聞這個法要，佛智就能成就。』
當時世尊說偈頌道：
『過去常常放出光明的世尊，在過去無量劫的時間裡，用身體常常放出大光明，照耀俱胝百千個世界。剛成就無上正覺的時候，當時的無量光菩薩（Amitabha Bodhisattva），向那位世尊，也就是法王，請問，像這樣的經典在那時被宣說。 當那位佛陀住世的時候，聽聞這部經典，從那位佛陀那裡聽聞之後，全部都獲得了殊勝的菩提，唯獨除了這四位菩薩。得大勢（Mahasthamaprapta）和觀自在（Avalokiteshvara），曼殊室利（Manjushri）是第三位，第四位就是你金剛慧（Vajra Wisdom），在那個時候聽聞這部經典。 過去時候的無量光菩薩（Amitabha Bodhisattva），就是你金剛慧（Vajra Wisdom）；在那個時候作為佛子，我曾經在先前修行殊勝的行持。聽聞這部妙經的名號，從師子憧如來（Lion's Visage Tathagata）那裡，恭敬合掌聽聞這部經典，我過去因此善根業力，迅速得到最殊勝的菩提果位，所以有智慧的人應當受持這部經典。』
當時世尊又告訴金剛慧菩薩（Vajra Wisdom Bodhisattva）說：『如果有善男子、善女人，被業障所纏縛，能夠聽聞這部《如來藏經》（Tathagatagarbha Sutra），受持讀誦，為他人敷演講解；因為聽聞這部經典，讀誦受持、諷誦敷演、書寫經卷，以小的勤勞就能使業障消滅，佛法就能現前。』
當時具壽慶喜（Ananda）稟白佛陀說：『世尊！如果有善男子、善女人，被業障纏縛，他們能夠得到多少佛世尊的加
【English Translation】 English version 『When I was a Bodhisattva in the past, my name was Amitabha (Infinite Light). Vajra Wisdom (Vajra Wisdom)! During the time of that Buddha, there were four Bodhisattvas who did not attain Bodhi, namely: Manjushri Bodhisattva (Manjushri Bodhisattva), Mahasthamaprapta Bodhisattva (Great Strength Bodhisattva), Avalokiteshvara Bodhisattva (The Bodhisattva Who Observes the Sounds of the World), and you, Vajra Wisdom (Vajra Wisdom), were the fourth. Vajra Wisdom (Vajra Wisdom)! Such a great benefit, the essential Dharma of the Tathagatagarbha (Buddha-nature), Bodhisattva-Mahasattvas (Great Bodhisattvas), because of hearing this, will achieve Buddha wisdom.』
At that time, the World Honored One spoke in verse:
『The World Honored One who constantly emitted light in the past, in the past countless kalpas, constantly emitted great light from his body, illuminating hundreds of thousands of kotis of worlds. When he first attained Anuttara-Samyak-Sambodhi, the Bodhisattva Amitabha (Infinite Light Bodhisattva) at that time, asked that World Honored One, the Dharma King, and such a sutra was spoken at that time. When that Buddha was in the world, having heard this sutra, having heard it from that Buddha, all attained supreme Bodhi, except for these four Bodhisattvas. Mahasthamaprapta (Great Strength) and Avalokiteshvara (The Bodhisattva Who Observes the Sounds of the World), Manjushri (Manjushri) was the third, and the fourth was you, Vajra Wisdom (Vajra Wisdom), who heard this sutra at that time. The Amitabha Bodhisattva (Infinite Light Bodhisattva) of the past, is you, Vajra Wisdom (Vajra Wisdom); at that time, as a Buddha's son, I had previously practiced supreme conduct. Having heard the name of this wonderful sutra, from the Lion's Visage Tathagata (Lion's Visage Tathagata), respectfully joining my palms to hear this sutra, I, in the past, due to this good root karma, quickly attained the most supreme Bodhi position, therefore, the wise should uphold this sutra.』
At that time, the World Honored One again told the Bodhisattva Vajra Wisdom (Vajra Wisdom Bodhisattva): 『If good men or good women, are bound by the entanglements of karmic obstacles, and are able to hear this Tathagatagarbha Sutra (Tathagatagarbha Sutra), receive, uphold, read, and recite it, and explain it to others; because of hearing this sutra, reading, reciting, upholding, chanting, expounding, and writing the sutra scrolls, with little effort, karmic obstacles will be eliminated, and the Buddha-dharma will manifest.』
At that time, the Venerable Ananda (Ananda) said to the Buddha: 『World Honored One! If there are good men or good women, entangled by karmic obstacles, how many Buddhas, World Honored Ones, will they receive the add
持說法，獲得多聞，得與如是法要相應？」
佛言：「慶喜！若善男子、善女人，于百佛所得加持說法，或有二百，或三、四、五百，或千，或二千，或三、四、五、六、七、八、九，或十千佛所加持說法。或有二百千，或有俱胝那庾多百千佛所，得說法聞持。慶喜！若有菩薩得此如來藏法，書寫經卷、讀誦受持、思惟其義、為他廣說，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。」
佛說是已唯然歡喜，爾時世尊復說伽他曰：
「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， 稱讚彼人人中最， 亦名最勝之法王。 若經入于彼人手， 是人照曜如滿月， 應受禮敬如世尊， 能持法炬為世雄， 由入此經于彼手。」
爾時世尊說是經已，金剛慧菩薩摩訶薩等，並諸菩薩、諸大聲聞眾、人、天、阿蘇羅等，聞佛所說，歡喜奉行。
大方廣如來藏經
【現代漢語翻譯】 現代漢語譯本： 阿難（慶喜，Ananda）如何才能受持正法，獲得廣博的知識，並與這樣的重要法門相應呢？' 佛說：'阿難（慶喜，Ananda）！如果善男子、善女人，在一百尊佛那裡得到加持說法，或者兩百尊，或者三百、四百、五百尊，或者一千尊，或者兩千尊，或者三千、四千、五千、六千、七千、八千、九千，或者一萬尊佛那裡得到加持說法。或者有二十萬尊，或者有俱胝那庾多（kotinayuta）百千佛那裡，得到說法聞持。阿難（慶喜，Ananda）！如果菩薩得到這如來藏法，書寫經卷、讀誦受持、思維其中的意義、為他人廣泛解說，那麼那位菩薩應當這樣想：『我現在獲得了無上菩提。』這個人應當接受人、天、阿修羅的供養恭敬。' 佛說完這些話后，阿難（慶喜，Ananda）非常歡喜。當時，世尊又說了偈頌： '菩薩聽聞這部修多羅（sutra），這樣思維就能獲得殊勝的覺悟；如果有人手中得到這部經，人天都應禮拜恭敬。 諸佛世尊，偉大的導師，稱讚那個人是人中最殊勝的，也稱為最殊勝的法王。如果這部經進入那人的手中，那人就如滿月般照耀，應當接受禮敬如同世尊，能手持法炬，成為世間的英雄，因為這部經進入了他的手中。' 當時，世尊說完這部經后，金剛慧菩薩摩訶薩（Vajra Wisdom Bodhisattva-Mahasattva）等，以及各位菩薩、各位大聲聞眾、人、天、阿修羅等，聽聞佛所說，歡喜地信受奉行。 《大方廣如來藏經》
【English Translation】 English version: 『Ananda (Joyful One)! How can one uphold the Dharma, acquire extensive learning, and be in accordance with such an essential Dharma teaching?』 The Buddha said: 『Ananda (Joyful One)! If a virtuous man or virtuous woman receives the empowerment of Dharma teaching from one hundred Buddhas, or two hundred, or three, four, five hundred, or one thousand, or two thousand, or three, four, five, six, seven, eight, nine, or ten thousand Buddhas. Or if there are two hundred thousand, or kotinayuta (countless) hundreds of thousands of Buddhas, from whom one receives the Dharma teaching and upholds it. Ananda (Joyful One)! If a Bodhisattva obtains this Tathagatagarbha Dharma, writes the scriptures, recites and upholds them, contemplates their meaning, and widely explains them to others, then that Bodhisattva should think: 『I have now attained unsurpassed Bodhi.』 That person should receive offerings and reverence from humans, devas, and asuras.』 After the Buddha spoke these words, Ananda (Joyful One) was very pleased. At that time, the World-Honored One spoke the following verses: 『A Bodhisattva, hearing this sutra, by contemplating in this way, attains supreme enlightenment; if someone obtains this scripture in their hand, humans and devas should bow and revere them. The Buddhas, the World-Honored Ones, the great teachers, praise that person as the most excellent among humans, and also call them the most supreme Dharma King. If this scripture enters that person's hand, that person shines like the full moon, and should receive reverence like the World-Honored One, able to hold the torch of Dharma, becoming a hero of the world, because this scripture has entered their hand.』 At that time, after the World-Honored One spoke this scripture, Vajra Wisdom Bodhisattva-Mahasattva and others, along with all the Bodhisattvas, all the great Shravaka assembly, humans, devas, asuras, and others, hearing what the Buddha had said, joyfully accepted and practiced it. The Great Vaipulya Tathagatagarbha Sutra