Chinese
“复次，善男子！譬如蜜房悬于大树，其状团圆，有百千蜂遮护其蜜，求蜜丈夫以巧方便，驱逐其蜂而取其蜜随蜜所用。如是，如是！善男子！一切有情犹如蜜房，为俱胝百千烦恼、随烦恼之所藏护，以佛智见能知此已，则成正觉。善男子！如是蜜房，智者丈夫既知其蜜，亦复了知于俱胝百千众烦恼蜂之所守护；如是一切有情，以如来智见知已成佛，于彼为俱胝百千烦恼、随烦恼之所遮覆。善男子！如来以巧方便力，为害蜂者教诸有情驱逐欲、瞋、痴、慢、憍、覆、忿、怒、嫉、悭、烦恼、随烦恼故，如是说法，令诸有情不为烦恼之所染污，无复逼恼亦不附近。善男子！云何此等有情，我以如来智见为净除故，于诸世间而作佛事？善男子！以清净眼见诸有情如是清净。” 尔时世尊说伽陀曰： “犹如蜜房状团圆， 众蜂护而所隐覆； 求蜜丈夫而见已， 悉皆驱逐于众蜂。 我见有情在三有， 亦如蜜房无有异； 俱胝众生烦恼蜂， 彼烦恼中如来住。 我佛常为净除故， 害彼烦恼如逐蜂； 以巧方便为说法， 令害俱胝众烦恼。 现代汉语译本： 佛陀常常思念那些众生，希望他们都能成就如来的体性。 我用佛眼观察，见到一切众生都安住于佛的果位； 因此我常常宣说微妙的佛法，使他们能够获得三身，具足佛的智慧。 ‘再者，善男子！譬如蜂巢悬挂在大树上，形状是圆的，有成百上千的蜜蜂遮护着蜂蜜，寻找蜂蜜的人用巧妙的方法，驱赶那些蜜蜂而取得蜂蜜，随意使用。 像这样，像这样！善男子！一切众生犹如蜂巢，被俱胝（万万）百千的烦恼、随烦恼所藏匿守护，用佛的智慧见地能够知晓这些之后，就能成就正觉。 善男子！像这样的蜂巢，有智慧的丈夫既然知道了其中的蜂蜜，也同样了知被俱胝百千的众多烦恼蜜蜂所守护；像这样的一切众生，用如来的智慧见地知晓之后就能成佛，他们被俱胝百千的烦恼、随烦恼所遮盖覆盖。 善男子！如来用巧妙方便的力量，为了伤害蜜蜂的人，教导众生驱逐贪欲、嗔恨、愚痴、傲慢、骄纵、覆藏、忿恨、恼怒、嫉妒、悭吝、烦恼、随烦恼，像这样说法，使众生不被烦恼所染污，没有逼迫恼乱，也不接近烦恼。 善男子！我用如来的智慧见地，为了清净这些众生，在世间做这些佛事，是为什么呢？善男子！因为用清净的眼睛见到众生是如此清净。’ 这时，世尊说偈颂道： ‘犹如蜂巢形状团圆，众多的蜜蜂守护而隐蔽覆盖； 寻找蜂蜜的人见到之后，全部驱赶那些蜜蜂。 我见到众生在三有（欲有、色有、无色有）之中，也像蜂巢一样没有差别； 俱胝的众生是烦恼蜜蜂，在那烦恼之中如来安住。 我佛常常为了清净的缘故，伤害那些烦恼就像驱赶蜜蜂一样； 用巧妙方便来宣说佛法，使众生能够去除俱胝的众多烦恼。’
English
English version: The Buddha constantly thinks of those sentient beings, wishing that they could all attain the nature of the Tathagata (如来, 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 (烦恼, kleshas) and secondary afflictions (随烦恼, upakleshas). By the wisdom and insight of the Buddha, one can know this and attain perfect enlightenment (正觉, 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 (痴, moha), pride (慢, mana), arrogance (憍, mada), concealment (覆, mraksha), resentment (忿, krodha), anger (怒, upanaha), jealousy (嫉, irshya), stinginess (悭, 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？ 常于世间如蜜器； 犹如辩才说好蜜， 令证如来净法身。
Chinese
“复次，善男子！譬如稻、麦、粟、豆，所有精实为糠所裹，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！如来、应供、正遍知以如来眼观见一切有情具如来体，为烦恼皮之所苞裹，若能悟解则成正觉，坚固安住自然之智。善男子！彼如来藏处在一切烦恼之中，如来为彼有情除烦恼皮，令其清净而成于佛，为说于法，常作是念：‘何时有情𤿫去一切烦恼藏皮，得成如来出现于世？’” 尔时世尊说伽他曰： “譬如稻谷与粟糜， 大小麦等及于豆； 彼等为糠之所裹， 是不堪任于所食。 若能舂杵去于糠， 于食种种而堪用； 精实处糠而不堪， 不怀有情为作利。 我常观见诸有情， 以烦恼裹如来智； 我为除糠说妙法， 愿令速悟证菩提。 与我等法诸有情， 住百烦恼而藏裹； 为令净除我说法， 何时速成诸佛身？ “复次，善男子！譬如臭秽诸恶积聚，或有丈夫怀挟金砖于傍而过，忽然误落坠于秽中；而是金宝沉没臭秽，或经十年，或二十年，或五十年，或百千年处于粪秽，是其本体不坏不染，亦不于 现代汉语译本 如何成就佛果，行佛之事？ 应当常常在世间如同蜜罐一般， 犹如善于辩论的人讲述蜂蜜的美味， 使众生证得如来清净的法身（Dharmakāya）。 ‘再者，善男子！譬如稻、麦、粟、豆，所有精华都为糠皮所包裹，如果去除糠皮就不能食用。善男子！寻求食物的人，无论是男是女，用杵臼舂去糠皮才能充当食物。像这样，像这样！善男子！如来（Tathāgata）、应供（Arhat）、正遍知（Samyak-saṃbuddha）以如来的智慧眼观见一切有情众生都具有如来的体性（Tathāgatagarbha），却被烦恼的皮所包裹，如果能够觉悟理解就能成就正觉（saṃbodhi），坚固安住于自然的智慧。善男子！这如来藏（Tathāgatagarbha）处在一切烦恼之中，如来为这些有情众生去除烦恼的皮，使他们清净而成就佛果，并为他们宣说佛法，常常这样想念：‘何时有情众生能够去除一切烦恼的皮，得成如来，出现在世间？’’ 这时世尊说偈颂道： ‘譬如稻谷和小米， 大麦小麦以及豆类； 它们都被糠皮所包裹， 不能够用来食用。 如果能够用杵臼去除糠皮， 各种食物都可以食用； 精华被糠皮包裹而不能食用， 不能为有情众生带来利益。 我常常看见各种有情众生， 如来智慧被烦恼所包裹； 我为了去除糠皮而宣说妙法， 愿他们迅速觉悟证得菩提（bodhi）。 与我具有相同法性的有情众生， 住在百种烦恼的包裹之中； 为了让他们清净去除烦恼我才说法， 何时才能迅速成就诸佛之身？’ ‘再者，善男子！譬如臭秽的各种污物堆积在一起，或者有丈夫怀抱着金砖从旁边经过，忽然失手掉落在污秽之中；这块金宝沉没在臭秽之中，或者经过十年，或者二十年，或者五十年，或者一百千年处于粪秽之中，但是它的本体不会损坏也不会被污染，也不会因此而’
English
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 (如来). '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 (如来), Arhat (应供), Samyak-saṃbuddha (正遍知) with the eye of the Tathāgata sees all sentient beings possessing the Tathāgatagarbha (如来藏, 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 (如来藏) 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 (如来), 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 (如来) 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' --------------------------------------------------------------------------------
Chinese
人能作利益。善男子！有天眼者，见彼金砖在于臭秽，告余人言：‘丈夫！汝往于彼粪秽之中，有金胜宝。’其人闻已，则便取之，得已净洗，随金所用。善男子！臭秽积聚者，是名种种烦恼及随烦恼；彼金砖者，是名不坏法；有天眼者，则是如来、应、正遍知。善男子！一切有情如来法性真实胜宝，没于烦恼臭秽之中，是故如来、应、正等觉，为于有情除诸烦恼臭秽不净，而说妙法当令成佛，出现世间而作佛事。” 尔时世尊说伽他曰： “譬如有人怀金砖， 忽然误落于粪秽； 彼处秽中多岁年， 虽经久远而不坏。 有天眼者而观见， 告余人言此有金， 汝取应洗随意用。 如我所见诸有情， 没烦恼秽流长夜， 知彼烦恼为客尘； 自性清净方便说， 令证清净如来智。 “复次，善男子！譬如贫穷丈夫，宅内地中有大伏藏，纵广正等一俱卢舍，满中盛金，其金下深七丈大量；以地覆故，其大金藏曾不有言语彼丈夫：‘丈夫！我在于此，名大伏藏。’彼贫丈夫心怀穷匮，愁忧苦恼，日夜思惟，于上往来，都不知觉，不闻不见彼大伏藏在于地中。如是，如是！善男子！一切有情住于执取作意舍中，而有如来智慧、力、无所畏诸佛法藏，于色、声、香、味、触耽着受苦； 现代汉语译本 人能够创造利益。善男子！有天眼的人，看见一块金砖在肮脏的粪便中，告诉其他人说：‘丈夫！你到那粪便之中去，那里有珍贵的金子。’那人听了之后，就去取了金砖，得到后清洗干净，根据需要使用金子。善男子！臭秽的积聚，是指各种各样的烦恼以及随之而来的烦恼；那金砖，是指不会坏灭的法；有天眼的人，就是如来（Tathagata，佛的称号之一）、应（Arhat，阿罗汉，值得受供养的人）、正遍知（Samyaksambuddha，完全觉悟的人）。善男子！一切有情众生的如来法性，是真实而殊胜的珍宝，埋没在烦恼的臭秽之中，因此如来、应、正等觉，为了有情众生去除各种烦恼的臭秽不净，而宣说微妙的佛法，使他们能够成佛，出现在世间并做佛的事业。 当时世尊说了偈颂： ‘譬如有人怀藏金砖，忽然不小心掉落在粪便中；那金砖在那污秽的地方多年，即使经过很久也不会损坏。 有天眼的人看见了，告诉其他人说这里有金子，你拿去清洗干净就可以随意使用。正如我所见到的，一切有情众生，沉没在烦恼的污秽之流中，经历漫长的黑夜，我知道那些烦恼是客尘（临时的、外来的），自性是清净的，我用方便法门宣说佛法，让他们证得清净的如来智慧。’ ‘再者，善男子！譬如一个贫穷的丈夫，他家宅的地底下有一个巨大的宝藏，纵横长宽都有一俱卢舍（Krosa，古代印度长度单位），里面装满了黄金，黄金深达七丈之多；因为被土地覆盖着，那个巨大的金藏从来没有对那个丈夫说过：‘丈夫！我在这里，我是个大宝藏。’那个贫穷的丈夫内心贫困匮乏，忧愁苦恼，日夜思虑，在上面来来往往，却一点也不知道，没有听说也没有看见那个大宝藏就在地底下。像这样，像这样！善男子！一切有情众生住在执取作意的屋舍中，却拥有如来的智慧、力量、无所畏惧等诸佛的法藏，却在色（rupa，形态、颜色）、声（shabda，声音）、香（gandha，气味）、味（rasa，味道）、触（sprashtavya，触感）中贪恋执着，承受痛苦；
English
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); --------------------------------------------------------------------------------