Chinese
由此不闻大法宝藏，况有所获，若灭彼五欲则得清净。 “复次，善男子！如来出兴于世，于菩萨大众之中，开示大法，种种宝藏；彼胜解已，则便穿掘，入菩萨住。如来、应供、正遍知，为世间法藏，见一切有情未曾有因相，是故譬喻说大法藏，为大施主，无碍辩才、无量智慧，力、无所畏，不共佛法藏。如是，善男子！如来以清净眼，见一切有情具如来藏，是以为于菩萨宣说妙法。” 尔时世尊说伽他曰： “譬如贫人家伏藏， 金宝充满在于中； 是彼不动不思惟， 亦不自言是某物。 彼人虽复为主宰， 受于贫乏而不知， 彼亦不说向余人， 而受贫穷住苦恼。 如是我以佛眼观， 一切有情处穷匮； 身中而有大伏藏， 住诸佛体不动摇。 见彼体为菩萨说， 汝等穿斯大智藏； 获得离贫作世尊， 能施无上之法财。 我皆所说而胜解， 一切有情有伏藏； 若能胜解而精勤， 速疾证于最胜觉。 “复次，善男子！譬如藤子、多罗子、赡部果子、阿摩罗果子，由其子芽展转相生成不坏法，若遇地缘种植，于其久后成大树王。如是，如是！善男子！如来以如来眼，见一切有情欲、瞋、痴、贪、无明、烦恼乃至皮肤边际，彼欲、瞋、痴、无 现代汉语译本： 因此，他们听不到伟大的佛法宝藏，更不用说从中获得什么了。如果他们能灭除那五种欲望，就能得到清净。 ‘再者，善男子！如来（Tathagata，佛的称号）出现在世间，在菩萨大众之中，开示伟大的佛法，种种宝藏；那些菩萨一旦胜解（adhimoksha，深刻理解），便开始穿掘，进入菩萨的境界。如来、应供（Arhat，值得供养的人）、正遍知（Samyaksambuddha，完全觉悟的人），是世间的法藏，见到一切有情（sentient beings，有情众生）未曾有过的因相，所以用譬喻来说明大法藏，如同大施主，拥有无碍的辩才、无量的智慧、十力（ten powers of a Buddha，佛的十种力量）、四无所畏（four fearlessnesses of a Buddha，佛的四种无畏）、不共佛法藏（unique Buddha-dharmas，不与其他修行者共有的佛法）。像这样，善男子！如来以清净的佛眼，见到一切有情都具有如来藏（Tathagatagarbha，如来法身），因此才为菩萨宣说微妙的佛法。’ 这时，世尊（Bhagavan，佛的称号）说了偈颂： ‘譬如贫穷人家里有伏藏，金银珠宝充满其中； 那伏藏不会动也不会思惟，也不会自己说这是某某东西。 那人虽然是伏藏的主人，却受着贫乏的痛苦而不知道， 他也不告诉其他人，而受着贫穷的苦恼。 如是我用佛眼观察，一切有情都处在穷困之中； 身中却有巨大的伏藏，安住在诸佛的法体中不动摇。 见到他们的法体，我为菩萨们说，你们穿掘这大智慧藏； 获得脱离贫穷，成为世尊，能施予无上的法财。 我所说的都是为了让他们胜解，一切有情都有伏藏； 如果能胜解而精勤修行，就能迅速证得最殊胜的觉悟。 ‘再者，善男子！譬如藤子、多罗子（Tala fruit，棕榈果）、赡部果子（Jambu fruit，阎浮果）、阿摩罗果子（Amalaka fruit，庵摩罗果），由于它们的种子和嫩芽辗转相生，形成不坏的法则，如果遇到合适的土壤种植，经过很久以后就能长成巨大的树王。像这样，像这样！善男子！如来用如来的佛眼，见到一切有情的欲望、嗔恨、愚痴、贪婪、无明、烦恼，乃至皮肤的边际，那些欲望、嗔恨、愚痴、无
English
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 --------------------------------------------------------------------------------
Chinese
明、烦恼藏中有如来藏性，以此名为有性；若能止息名为清凉，则名涅槃。若能净除无明烦恼，是有情界是则名为大智聚体，彼之有情名大智聚。若佛出现于天世间说微妙法，若见此者则名如来。善男子！若彼见如来、应、正等觉，令诸菩萨摩诃萨咸皆悟解如来智慧，令显现故。” 尔时世尊说伽他曰： “譬如藤子之中树， 藤芽一切而可得； 于根赡部咸皆有， 由其种植复得生。 如是我见悉无余， 一切有情喻藤子； 无漏最胜佛眼观， 是中备有如来体。 不坏是藏名有情， 于中有智而不异； 安住在定处寂静， 亦不动摇无所得。 为彼净故我说法， 云何此等成正觉？ 犹如种子成大树， 当为世间之所依。 “复次，善男子！譬如贫人，以一切宝作如来像，长可肘量。是贫丈夫欲将宝像经过险路，恐其盗劫，即取臭秽故破弊帛以缠其像，不令人测。善男子！是贫丈夫在于旷野忽然命终，如来宝像在于臭秽弊恶帛中，弃掷于地，流转旷野；行路之人往来过去，践踏跳蓦，不知中有如来形像。由彼裹在臭秽帛中，弃之在地，而皆厌恶，岂生佛想？是时居住旷野诸天以天眼见，即告行路余人而言：‘汝等丈夫！此秽帛中有如来像，应当速解，一切世间宜应 现代汉语译本： 明了，在烦恼藏中存在如来藏性（Tathagatagarbha-nature），因此称之为‘有性’；如果能够止息烦恼，就称为‘清凉’，也就是涅槃（Nirvana）。如果能够净化去除无明（Avidya）烦恼，那么有情界（sentient beings）就是大智慧的聚集体，这些有情众生就称为大智聚。如果佛（Buddha）出现在天世间宣说微妙的佛法，如果有人能见到佛，就称为如来（Tathagata）。善男子！如果他们见到如来、应供（Arhat）、正等觉（Samyaksambuddha），就能使诸位菩萨摩诃萨（Bodhisattva-Mahasattva）都领悟理解如来的智慧，使之显现出来。” 这时，世尊（Bhagavan）说了偈颂： ‘譬如藤蔓之中有树木，藤的嫩芽一切都可以得到；在树根的赡部洲（Jambudvipa）都存在，通过种植又可以生长出来。 如同我所见到的完全没有遗漏，一切有情众生都好比藤蔓；用无漏最殊胜的佛眼观察，其中都具备如来的体性。 不坏的这个藏（如来藏）名为有情，其中有智慧而不与智慧相异；安住在禅定之处寂静不动，也没有任何执着和求取。 为了净化这个藏，我才宣说佛法，要如何才能使这些有情成就正觉（Samyak-sambodhi）？犹如种子长成大树，应当成为世间的依靠。’ ‘再者，善男子！譬如一个贫穷的人，用一切珍宝制作了一尊如来像，大约有一肘长。这个贫穷的丈夫想要带着宝像经过危险的道路，担心被盗贼抢劫，就取来又臭又脏的破旧布帛来包裹佛像，不让人察觉。善男子！这个贫穷的丈夫在旷野中忽然去世，如来的宝像就在这又臭又脏的破旧布帛中，被丢弃在地上，在旷野中流转；路过的行人来来往往，践踏跳跃，却不知道其中有如来的形像。由于被包裹在臭秽的布帛中，又被丢弃在地上，所以大家都厌恶它，怎么会想到这是佛像呢？这时，居住在旷野的诸天（Devas）用天眼看到，就告诉路过的其他人说：‘你们这些丈夫！这肮脏的布帛中有如来像，应当赶快解开，一切世间都应该……’
English
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...' --------------------------------------------------------------------------------
Chinese
礼敬。’如是，如是！善男子！如来以如来眼，见一切有情如彼臭秽故帛烦恼，长于生死险道旷野之所流转，受于无量傍生之身；彼一切有情烦恼臭秽故弊帛中，有如来体如我无异；如来为解烦恼秽帛所缠裹故，为诸菩萨而说妙法，云何得净如来智见去离烦恼，得一切世间之所礼故，犹如于我。” 尔时世尊说伽他曰： “譬如秽帛令厌恶， 缠裹彼之如来体； 宝像秽帛之所缠， 弃于旷野险恶处。 诸天天眼而见已， 即告行路余人言： ‘宝像在彼臭帛中， 应当速解而恭敬。’ 我以天眼如是见， 我观一切诸有情， 被烦恼帛之所缠， 极受忧恼生死苦。 我见烦恼秽帛中， 结跏趺坐如来体； 安住寂然不倾动， 皆无所有解脱者。 为见彼已而惊悟， 汝等谛听住胜觉； 一切有情法如是， 于怖畏中常有佛。 即解彼已现佛身， 彼时一切烦恼静； 是故号名于如来， 人天欢喜而供养。 “复次，善男子！或有孤独女人，恶形臭秽容貌丑陋，如毕舍支，人所见者厌恶恐怖，止于下劣弊恶之家，偶然交通腹中怀妊，决定是为转轮王胎；然彼女人虽复怀妊，亦曾无有如是思念，唯怀贫匮下劣之心，由心羸劣常作是念：‘我形丑陋，寄于下 现代汉语译本 ‘礼敬。’‘如是，如是！善男子！如来以如来眼，见一切有情（sattva，众生）如彼臭秽故帛烦恼，长于生死险道旷野之所流转，受于无量傍生之身；彼一切有情烦恼臭秽故弊帛中，有如来体如我无异；如来为解烦恼秽帛所缠裹故，为诸菩萨（bodhisattva，立志成佛的修行者）而说妙法，云何得净如来智见去离烦恼，得一切世间之所礼故，犹如于我。’ 尔时世尊说伽他（gatha，偈颂）曰： ‘譬如秽帛令厌恶， 缠裹彼之如来体； 宝像秽帛之所缠， 弃于旷野险恶处。 诸天天眼而见已， 即告行路余人言： ‘宝像在彼臭帛中， 应当速解而恭敬。’ 我以天眼如是见， 我观一切诸有情， 被烦恼帛之所缠， 极受忧恼生死苦。 我见烦恼秽帛中， 结跏趺坐如来体； 安住寂然不倾动， 皆无所有解脱者。 为见彼已而惊悟， 汝等谛听住胜觉； 一切有情法如是， 于怖畏中常有佛。 即解彼已现佛身， 彼时一切烦恼静； 是故号名于如来， 人天欢喜而供养。 ‘复次，善男子！或有孤独女人，恶形臭秽容貌丑陋，如毕舍支（pisacha，食人肉的恶鬼），人所见者厌恶恐怖，止于下劣弊恶之家，偶然交通腹中怀妊，决定是为转轮王（chakravarti，拥有统治世界的理想特征的国王）胎；然彼女人虽复怀妊，亦曾无有如是思念，唯怀贫匮下劣之心，由心羸劣常作是念：‘我形丑陋，寄于下’
English
English version ‘Homage.’ ‘So it is, so it is! Good man! The Tathagata (如来，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 (菩萨，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 (偈颂，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 (食人肉的恶鬼，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 (转轮王，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’ --------------------------------------------------------------------------------