Chinese
迦叶复白佛言：“世尊！若有我者，何故不见？” 佛告迦叶：“今当说譬。譬如初学，学五字句，界成句偈。欲先知义，然后乃学。当得知不？要当先学，然后乃知。彼善学已，然后师教界成句义，引譬示之，彼能听受。缘师得解界成句义故，则能信乐。如是，我今为烦恼藏所覆众生说言：‘善男子！如来藏如是如是。’彼便欲见。当得见不？” 迦叶白言：“不也。世尊！” 佛告迦叶：“如彼不知界成句义，当缘师信。如是，迦叶当知，如来是诚实语者，以诚实语说有众生。汝后当知，如彼学成。 “今当为汝更说譬喻，如四种众生界隐覆譬喻，所谓肤翳覆眼、重云隐月、如人穿井、瓶中灯焰，当知此四有佛藏因缘。 “一切众生悉有佛性，无量相好，庄严照明，以彼性故，一切众生得般涅槃。如彼眼翳是可治病，未遇良医，其目常冥；既遇良医，疾得见色。如是，无量烦恼藏翳障如来性，乃至未遇诸佛声闻缘觉，计我、非我、我所为我；若遇诸佛声闻缘觉，乃知真我，如治病愈，其目开明。翳者谓诸烦恼，眼者谓如来性。 “如云覆月，月不明净；诸烦恼藏覆如来性，性不明净。若离一切烦恼云覆，如来之性净如满月。 “如人穿井， 现代汉语译本：‘因缘和合，你才能认识我。’ 迦叶又对佛说：‘世尊！如果真有‘我’存在，为什么我们看不见呢？’ 佛告诉迦叶：‘我现在打个比方。比如一个初学者，学习五字句，组成偈颂。他想先知道句子的意思，然后再学习。他能知道吗？必须先学习，然后才能知道。他学好之后，老师再教他句子的意思，并用比喻来解释，他才能听懂接受。因为老师的缘故，他才能理解句子的意思，从而信服和喜悦。同样，我现在为被烦恼遮蔽的众生说：‘善男子！如来藏是这样的，这样的。’他们就想看见如来藏。他们能看见吗？’ 迦叶回答说：‘不能，世尊！’ 佛告诉迦叶：‘就像那个人不理解句子的意思，要依靠老师的教导才能相信。同样，迦叶你要知道，如来是说真话的人，用真诚的话语说有众生。你以后会明白的，就像那个人学成一样。’ ‘我现在再为你打个比喻，就像四种众生被界限遮蔽的比喻，分别是眼翳遮蔽眼睛、重云遮蔽月亮、人挖井、瓶中灯焰，你要知道这四种情况都与佛藏的因缘有关。’ ‘一切众生都有佛性（Buddha-nature），具有无量的相好（lakshana）和庄严光明，因为这种佛性的缘故，一切众生都能证得般涅槃（Parinirvana）。就像眼翳是可治愈的疾病，没有遇到好医生时，眼睛总是昏暗的；一旦遇到好医生，很快就能看见东西。同样，无量的烦恼遮蔽了如来性，以至于没有遇到诸佛、声闻（Sravaka）、缘觉（Pratyekabuddha）时，会执着于‘我’、‘非我’、‘我所’为‘我’；如果遇到诸佛、声闻、缘觉，才能认识真正的‘我’，就像治好疾病，眼睛变得明亮。眼翳指的是各种烦恼，眼睛指的是如来性。’ ‘就像云遮蔽月亮，月亮就不明亮；各种烦恼遮蔽了如来性，如来性就不明亮。如果离开一切烦恼的遮蔽，如来之性就如同满月一样清净。’ ‘就像人挖井，’
English
English version: 'Through conditions, you are able to know me.' Kasyapa then said to the Buddha, 'World Honored One! If there is a 'self', why can't we see it?' The Buddha told Kasyapa, 'Now I will give an analogy. It is like a beginner learning a five-word verse, forming a stanza. He wants to know the meaning of the verse first, and then learn it. Can he know it? He must first learn it, and then he can know. After he has learned it well, the teacher then teaches him the meaning of the verse, and explains it with analogies, so that he can understand and accept it. Because of the teacher, he can understand the meaning of the verse, and thus believe and rejoice. Similarly, I now say to sentient beings who are covered by afflictions: 'Good man! The Tathagatagarbha (Buddha-nature) is like this, like that.' They then want to see the Tathagatagarbha. Can they see it?' Kasyapa replied, 'No, World Honored One!' The Buddha told Kasyapa, 'Just as that person does not understand the meaning of the verse, he must rely on the teacher's teaching to believe. Likewise, Kasyapa, you should know that the Tathagata (Buddha) is a speaker of truth, and with truthful words, he says that there are sentient beings. You will understand later, just like that person who has learned it.' 'Now I will give you another analogy, like the analogy of four kinds of sentient beings being obscured by boundaries, namely, eye disease covering the eye, heavy clouds obscuring the moon, a person digging a well, and a lamp flame in a bottle. You should know that these four situations are all related to the conditions of the Buddha-store.' 'All sentient beings have Buddha-nature, possessing immeasurable marks (lakshana) and glorious light. Because of this nature, all sentient beings can attain Parinirvana. Just like eye disease is a curable illness, when one has not met a good doctor, the eyes are always dim; once one meets a good doctor, one can quickly see things. Similarly, immeasurable afflictions obscure the Tathagata-nature, so that when one has not met the Buddhas, Sravakas (hearers), and Pratyekabuddhas (solitary realizers), one clings to 'self', 'non-self', and 'what belongs to self' as 'self'; if one meets the Buddhas, Sravakas, and Pratyekabuddhas, one can then recognize the true 'self', just like curing an illness, the eyes become clear. Eye disease refers to various afflictions, and the eye refers to the Tathagata-nature.' 'Just as clouds cover the moon, the moon is not bright; various afflictions cover the Tathagata-nature, and the Tathagata-nature is not bright. If one is free from the covering of all afflictions, the Tathagata-nature is as pure as the full moon.' 'Like a person digging a well,' --------------------------------------------------------------------------------
Chinese
若得干土知水尚远；得湿土泥知水渐近；若得水者，则为究竟。如是，值遇诸佛声闻缘觉，修习善行，掘烦恼土，得如来性水。 “如瓶中灯焰，其明不现，于众生无用；若坏去瓶，其光普照。如是，诸烦恼瓶覆如来藏灯，相好庄严则不明净，于众生无用；若离一切诸烦恼藏，彼如来性烦恼永尽，相好照明施作佛事，如破瓶灯众生受用。 “如此四种譬喻因缘，如我有众生界。当知一切众生，皆亦如是，彼众生界无边明净。” 迦叶白佛言：“世尊！若一切众生有如来藏一性一乘者，如来何故说有三乘——声闻乘、缘觉乘、佛乘？” 佛告迦叶：“今当说譬。如巨富长者，唯有一子，随乳母行，于大众中亡失所在。长者临终作是思惟：‘我唯一子久已亡失，更无余子、父母、亲属，若我一旦终没之后，一切财物王悉取去。’于思惟顷，本所失子游行乞求，到其本家，而不自知是其父舍。所以者何？幼少失故。父见识之，而不言子。所以者何？虑怖走故。多与财物，而语之言：‘我无子息，为我作子，勿复余行。’彼子答言：‘不堪住此。所以者何？住此常苦，如被系缚。’长者谓言：‘汝欲何作？’子复答言：‘宁除众秽，放牧田作。’长者念言：‘此子薄福，我当知时，且随彼意。’即令 现代汉语译本 如果得到干燥的泥土，就知道离水源还很远；得到潮湿的泥土，就知道离水源渐渐近了；如果得到水，那就是最终的目标了。同样，遇到诸佛、声闻、缘觉，修习善行，挖掘烦恼的泥土，就能得到如来本性的水。 就像瓶子里的灯火，它的光明无法显现，对众生没有用处；如果打破瓶子，它的光芒就能普照。同样，诸烦恼的瓶子覆盖着如来藏的灯，使得相好庄严无法明净，对众生没有用处；如果远离一切诸烦恼的遮蔽，那如来本性的烦恼就会永远消除，相好光明就能照耀，施行佛事，就像打破瓶子的灯火，众生就能受用。 就像这四种譬喻因缘，如同我拥有众生界一样。应当知道一切众生，也都是如此，他们的众生界是无边明净的。 迦叶（佛陀的十大弟子之一）对佛说：‘世尊！如果一切众生都有如来藏（佛性）的单一本性和唯一乘（成佛之道），如来为什么还要说有三乘——声闻乘（听闻佛法而修行）、缘觉乘（通过自身观察而觉悟）、佛乘（菩萨的修行之道）呢？’ 佛告诉迦叶：‘现在我将用譬喻来说明。就像一位非常富有的长者，只有一个儿子，跟随乳母外出，在人群中走失了。长者临终时这样思量：‘我唯一的儿子已经走失很久了，再没有其他的儿子、父母、亲属，如果我一旦去世，所有的财产都会被国王拿走。’在思量的时候，他原本走失的儿子以乞讨为生，来到了他自己的家，却不知道这是他父亲的家。这是为什么呢？因为他年幼时就走失了。父亲认出了他，却没有告诉他真相。这是为什么呢？因为担心他会害怕逃走。父亲给了他很多财物，并对他说：‘我没有子嗣，你为我做儿子吧，不要再做其他的事情了。’那个儿子回答说：‘我不能住在这里。这是为什么呢？因为住在这里常常感到痛苦，就像被束缚一样。’长者问他说：‘你想要做什么呢？’儿子又回答说：‘我宁愿清除污秽，放牧耕田。’长者心想：‘这个儿子福报浅薄，我应当等待时机，先顺从他的意思。’于是就让他
English
English version If one obtains dry soil, it is known that water is still far away; if one obtains wet soil, it is known that water is gradually approaching; if one obtains water, then that is the ultimate. Likewise, encountering Buddhas, Sravakas (hearers), and Pratyekabuddhas (solitary realizers), practicing good deeds, digging up the soil of afflictions, one obtains the water of the Tathagata-nature. Like a lamp flame in a bottle, its light does not appear and is useless to sentient beings; if the bottle is broken, its light shines everywhere. Likewise, the bottle of afflictions covers the lamp of the Tathagata-garbha (Buddha-nature), so that the adornments of marks and characteristics are not clear and pure, and are useless to sentient beings; if one is separated from all the coverings of afflictions, then the afflictions of that Tathagata-nature are forever exhausted, and the light of marks and characteristics shines, performing Buddha-works, like a broken bottle lamp, which sentient beings can benefit from. These four kinds of metaphors are like the fact that I have the realm of sentient beings. It should be known that all sentient beings are also like this, their realm of sentient beings is boundless and clear. Kasyapa (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! If all sentient beings have the Tathagata-garbha (Buddha-nature), one nature, and one vehicle (path to Buddhahood), why does the Tathagata speak of three vehicles—the Sravaka vehicle (path of hearers), the Pratyekabuddha vehicle (path of solitary realizers), and the Buddha vehicle (path of Bodhisattvas)?' The Buddha told Kasyapa: 'Now I will explain with a metaphor. It is like a very wealthy elder who has only one son, who, while following his nurse, gets lost in a crowd. The elder, on his deathbed, thinks: ‘My only son has been lost for a long time, and I have no other sons, parents, or relatives. If I die, all my wealth will be taken by the king.’ While he is thinking, his lost son, who has become a beggar, arrives at his own home, but does not know that it is his father's house. Why is this? Because he was lost when he was very young. The father recognizes him, but does not tell him that he is his son. Why is this? Because he is afraid that he will be frightened and run away. The father gives him many valuables and says to him: ‘I have no children, be my son, and do not do anything else.’ The son replies: ‘I cannot stay here. Why is this? Because staying here is always painful, like being bound.’ The elder asks him: ‘What do you want to do?’ The son replies: ‘I would rather remove filth, graze cattle, and work in the fields.’ The elder thinks: ‘This son has little merit, I should wait for the right time and follow his wishes for now.’ So he lets him -------------------------------------------------------------------------------- 除粪。
Chinese
“其子久后见大长者五欲自娱，心生欣乐，作是思惟：‘愿大长者时见哀纳，多赐财宝，以我为子。’作是念已，不勤作务。长者见已，作是思惟：‘如是不久，必为我子。’是时长者寻告之曰：‘汝今云何起异心想，不勤作务？’彼即答言：‘愿欲作子，生如是心。’长者言：‘善。我是汝父，汝是我子。我实汝父，而汝不知，所有库藏悉以付汝。’于大众中唱如是言：‘此是我子，我失来久，今遇还家，而不自知。我命为子，而复不肯，今日自求，为我作子。’ “迦叶！如彼长者方便诱引志意下劣子，先令除粪，然后付财。于大众中唱如是言：‘此本我子，亡失来久，今幸自来，为我作子。’迦叶！如是不乐一乘者，为说三乘。所以者何？此是如来善巧方便。是诸声闻悉是我子，如除粪者今始自知。” 迦叶白佛言：“呜呼异哉！是声闻乘，何鄙之甚？实是佛子，而不识父。” 佛告迦叶：“应如是学。若汝不堪呵责毁骂，则应舍离。彼后熟时，汝当知之。 “复次，迦叶！声闻、大乘常相违反——世俗、无漏，愚痴、黠慧。 “复次，迦叶！若谤此经者，应当摄取。所以者何？彼以谤故，舍身当堕无边黑闇。哀愍彼故，当设方便，以大乘法而成熟之。若不可治 现代汉语译本 清理粪便。 ‘他的儿子过了一段时间，看到大长者享受五欲之乐，心中感到欣喜，心想：‘希望大长者能时常怜悯我，多赐予我财宝，让我成为他的儿子。’这样想过后，就不再勤奋工作。长者看到后，心想：‘这样下去，不久他一定会成为我的儿子。’这时，长者就告诉他说：‘你现在为什么起了异样的想法，不勤奋工作了？’他回答说：‘我希望成为您的儿子，所以产生了这样的想法。’长者说：‘好。我是你的父亲，你是我的儿子。我确实是你的父亲，而你却不知道，我所有的库藏都将交付给你。’在大众中宣告说：‘这是我的儿子，我失去他很久了，现在他回来了，却不知道自己是我的儿子。我让他做我的儿子，他还不肯，今天他自己要求，要做我的儿子。’ ‘迦叶（佛陀弟子名）！就像那位长者用方便法引导志向低下的儿子，先让他清理粪便，然后才把财产交给他。在大众中宣告说：‘这本来是我的儿子，丢失很久了，现在幸好自己回来了，要做我的儿子。’迦叶！对于不乐于一乘（唯一佛乘）的人，就为他们说三乘（声闻乘、缘觉乘、菩萨乘）。为什么呢？这是如来（佛陀）善巧方便。这些声闻（听闻佛法而修行的人）都是我的儿子，就像清理粪便的人现在才自己知道一样。’ 迦叶对佛说：‘哎呀，真是太奇怪了！这声闻乘，怎么如此鄙陋？他们明明是佛的儿子，却不认识父亲。’ 佛告诉迦叶：‘应当这样学习。如果你不能忍受呵责毁骂，就应该舍弃。等到他们成熟的时候，你自然会知道。’ ‘再者，迦叶！声闻乘和大乘常常互相违背——世俗和无漏（超越世俗的智慧），愚痴和聪慧。’ ‘再者，迦叶！如果有人诽谤这部经，应当摄受他。为什么呢？因为他诽谤的缘故，舍弃身体后会堕入无边的黑暗。为了怜悯他，应当设方便，用大乘佛法来使他成熟。如果不可救治，