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English version Defilements, and being far away from all defilements. The Buddha's immeasurable merits and virtues, and the deeds performed by the Buddha. Such a wondrous state, is known by all the Buddhas. Relying on this wondrous Dharmakaya (Dharmakaya, 法身), one is born into the Three Jewels (Triratna, 三宝). The Ultimate Vehicle Treasure Nature Treatise, Chapter Five on All Sentient Beings Possessing the Tathagatagarbha (Tathagatagarbha, 如来藏) Question: How can it be known that all sentient beings possess the Tathagatagarbha? Answer: The verse says: The realm of all sentient beings, is not apart from the wisdom of all Buddhas. Because that pure and undefiled self-nature essence is non-dual. Relying on the equal Dharmakaya of all Buddhas. It is known that all sentient beings, possess the Tathagatagarbha. Again, briefly speaking in verse: Essence and cause, effect, karma, correspondence and practice. Time, difference, pervasiveness, unchanging and non-difference. The order of that wondrous meaning, the first true Dharma-nature. I have briefly spoken thus, you should now understand it well. What meaning does this verse explain? The verse says: Self-nature is always unpolluted, like a jewel, space, pure water. Faith, Dharma, and Prajna (Prajna, 智慧), Samadhi (Samadhi, 禅定), great compassion, and so on. Pure self, joy, permanence, and so on, the merit and virtue results of reaching the other shore. Detesting suffering, seeking Nirvana (Nirvana, 寂灭), desires, wishes, and so on, all kinds of deeds. Ocean, vessel, treasure, water, immeasurable and inexhaustible. Like lamp, light, touch, color, self-nature merit is also like this. Those who see reality say, ordinary people, sages, Buddhas. Sentient beings, Tathagatagarbha, Suchness (Tathata, 真如) are without difference. There is impurity, mixed impurity, purity, and good purity, and so on. Like this, in order, sentient beings, Bodhisattvas (Bodhisattva, 菩萨), Buddhas. Like space pervading everything, yet space has no distinctions. The self-nature undefiled mind, also pervades without distinctions. Like space universally reaching, the essence is subtle and undefiled by dust. Buddha-nature pervades sentient beings, undefiled by all afflictions. Like all the worlds, relying on space for arising and ceasing. Relying on the un-leaked realm, there are the arising and ceasing of various roots. Fire cannot burn space, if it could burn, there would be no such principle. Like this, old age, sickness, death, cannot burn Buddha-nature. Earth relies on water to abide, and water -------------------------------------------------------------------------------- 依于风 风依于虚空 空不依地等 如是阴界根 住烦恼业中 诸烦恼业等 依不善思惟 不善思惟行 住清净心中 自性清净心 不住彼诸法 阴入界如地 烦恼业如水 不正念如风 净心界如空 依性起邪念 念起烦恼业 依因烦恼业 能起阴界入 依止于五阴 界入等诸法 有诸根生灭 如世界成坏 净心如虚空 无因复无缘 及无和合义 亦无生住灭 如虚空净心 常明无转变 为虚妄分别 客尘烦恼染 菩萨摩诃萨 如实知佛性 不生亦不灭 又无老病等 菩萨如是知 得离于生死 怜愍众生故 示现有生灭 佛身不变异 以得无尽法 众生所归依 以无边际故 常住不二法 以离妄分别 恒不执不作 清净心力故 法身及如来 圣谛与涅槃 功德不相离 如光不离日
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究竟一乘宝性论无量烦恼所缠品第六 萎花中诸佛 众蜂中美蜜 皮糩等中实 粪秽中真金 地中珍宝藏 诸果子中芽 朽故弊坏衣 缠裹真金像 贫贱丑陋女 怀转轮圣王 焦黑泥模中 有上妙宝像 众生贪瞋痴 妄想烦恼等 尘劳诸垢中 皆有如来藏 花蜂糩粪秽 地果故弊衣 现代汉语译本 依于风 风依于虚空，空不依地等；如是阴界根，住烦恼业中。 诸烦恼业等，依不善思惟；不善思惟行，住清净心中。 自性清净心，不住彼诸法；阴入界如地，烦恼业如水； 不正念如风，净心界如空；依性起邪念，念起烦恼业； 依因烦恼业，能起阴界入；依止于五阴（panchaskandha），界入等诸法； 有诸根生灭，如世界成坏；净心如虚空，无因复无缘； 及无和合义，亦无生住灭；如虚空净心，常明无转变； 为虚妄分别，客尘烦恼染；菩萨摩诃萨（Bodhisattva-Mahāsattva），如实知佛性（Buddha-dhātu）； 不生亦不灭，又无老病等；菩萨如是知，得离于生死； 怜愍众生故，示现有生灭；佛身不变异，以得无尽法； 众生所归依，以无边际故；常住不二法，以离妄分别； 恒不执不作，清净心力故；法身（Dharmakāya）及如来（Tathāgata），圣谛（āryasatya）与涅槃（Nirvana）； 功德不相离，如光不离日。 究竟一乘宝性论无量烦恼所缠品第六 萎花中诸佛，众蜂中美蜜；皮糩等中实，粪秽中真金； 地中珍宝藏，诸果子中芽；朽故弊坏衣，缠裹真金像； 贫贱丑陋女，怀转轮圣王（chakravarti）；焦黑泥模中，有上妙宝像； 众生贪瞋痴，妄想烦恼等；尘劳诸垢中，皆有如来藏（Tathāgatagarbha）； 花蜂糩粪秽，地果故弊衣
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English version Relying on the Wind The wind relies on space; space does not rely on earth, etc.; Likewise, the aggregates, realms, and sources dwell in afflictions and karma. All afflictions and karma rely on unwholesome thoughts; unwholesome thoughts dwell in the pure mind. The naturally pure mind does not dwell in those phenomena; the aggregates, entrances, and realms are like earth, afflictions and karma are like water; Wrong mindfulness is like wind, the realm of the pure mind is like space; relying on nature, wrong thoughts arise, and thoughts give rise to afflictions and karma; Relying on the cause of afflictions and karma, the aggregates, realms, and entrances can arise; relying on the five aggregates (panchaskandha), realms, entrances, and all phenomena; There is the arising and ceasing of the roots, like the formation and destruction of the world; the pure mind is like space, without cause and without condition; And without the meaning of combination, also without arising, abiding, and ceasing; like space, the pure mind is always bright and without change; It is stained by false discriminations, adventitious dust, and afflictions; the Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva) truly knows the Buddha-nature (Buddha-dhātu); It neither arises nor ceases, and also has no old age, sickness, etc.; the Bodhisattva knows thus, and attains liberation from birth and death; Out of compassion for sentient beings, they show the appearance of arising and ceasing; the Buddha's body does not change, because it has attained the inexhaustible Dharma; It is the refuge of sentient beings, because it is without limit; it constantly abides in the non-dual Dharma, because it is free from false discriminations; It constantly does not grasp or act, because of the power of the pure mind; the Dharmakāya (Dharmakāya) and the Tathāgata (Tathāgata), the Noble Truths (āryasatya) and Nirvana (Nirvana); Merits and virtues are inseparable, like light is inseparable from the sun. The Ultimate Vehicle Treatise on the Jewel Nature, Chapter Six on Being Entangled by Immeasurable Afflictions In withered flowers, there are Buddhas; in a swarm of bees, there is sweet honey; in husks and chaff, there is reality; in filth and excrement, there is true gold; In the earth, there is a treasure trove; in fruits, there are sprouts; in tattered and worn-out clothes, there is a golden statue wrapped; A poor and ugly woman carries a Universal Monarch (chakravarti); in a charred mud mold, there is a supreme and wonderful precious image; Sentient beings' greed, hatred, and delusion, false thoughts, afflictions, etc.; in the dust and defilements, there is the Tathāgatagarbha (Tathāgatagarbha); Flowers, bees, chaff, filth, earth, fruits, old and tattered clothes -------------------------------------------------------------------------------- 贫贱女泥模 烦恼垢相似 佛蜜实真金 宝牙金像王 上妙宝像等 如来藏相似
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问曰。华佛譬喻为明何义。答曰。言萎华者喻诸烦恼。言诸佛者喻如来藏。偈曰。 功德庄严佛 住于萎华中 净天眼者见 去花显诸佛 佛眼观自法 遍一切众生 下至阿鼻狱 具足如来藏 自处常住际 以慈悲方便 令一切众生 远离诸障碍 如朽故华中 有诸佛如来 天眼者见知 除去萎华叶 如来亦如是 见贪烦恼垢 不净众生中 具足如来藏 以大慈悲心 怜愍世间故 为一切众生 除烦恼花叶 问曰。蜂蜜譬喻为明何义。答曰。言群蜂者喻诸烦恼。言美蜜者喻如来藏。偈言。 上妙美味蜜 为群蜂围绕 须者设方便 散蜂而取蜜 如来亦如是 以一切智眼 见诸烦恼蜂 围绕佛性蜜 以大方便力 散彼烦恼蜂 显出如来藏 如取蜜受用 犹如百千亿 那由他诸虫 遮障微妙蜜 无有能近者 有智者须蜜 杀害彼诸虫 取上味美蜜 随意而受用 无漏智如蜜 在众生身中 烦恼如毒虫 如来所杀害 问曰。糩实譬喻为明何义。答曰。言皮糩者喻诸烦恼。言内实者喻如来藏偈言。 现代汉语译本 贫贱女人的泥土模型，与烦恼尘垢相似；佛的甘露实则是真金，宝贵的牙齿如同金像之王；至上的美妙宝像等同于如来藏（Tathagatagarbha，如来所拥有的觉悟本性）。 问：用花和佛来作比喻，是为了阐明什么意义？答：所说的枯萎的花，比喻各种烦恼；所说的诸佛，比喻如来藏。偈语说： 功德庄严的佛，安住在枯萎的花中；清净天眼的人看见，除去花朵显现诸佛；佛眼观察自身的法，遍及一切众生；下至阿鼻地狱（Avici，佛教中最底层的地狱），都具足如来藏；自身处于常住的境界，用慈悲的方便法门；令一切众生，远离各种障碍；如同腐朽的花中，有诸佛如来；天眼者看见知晓，除去枯萎的花叶；如来也像这样，看见贪欲烦恼的尘垢；在不清净的众生中，具足如来藏；以大慈悲心，怜悯世间众生；为一切众生，除去烦恼的花叶。 问：用蜂蜜来作比喻，是为了阐明什么意义？答：所说的群蜂，比喻各种烦恼；所说的美味的蜂蜜，比喻如来藏。偈语说： 至上美妙的美味蜂蜜，被群蜂围绕；需要的人设置方便，驱散蜜蜂而取得蜂蜜；如来也像这样，用一切智慧的眼睛；看见各种烦恼的蜜蜂，围绕着佛性的蜂蜜；用巨大的方便力量，驱散那些烦恼的蜜蜂；显现出如来藏，如同取得蜂蜜来享用；犹如成百上千亿，那由他（Nayuta，数量单位）的各种虫子；遮障着微妙的蜂蜜，没有谁能够接近；有智慧的人需要蜂蜜，杀害那些虫子；取得至上的美味蜂蜜，随意地享用；无漏的智慧如同蜂蜜，在众生的身中；烦恼如同毒虫，被如来所杀害。 问：用谷实来作比喻，是为了阐明什么意义？答：所说的皮壳，比喻各种烦恼；所说的内在的果实，比喻如来藏。偈语说：
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English version A poor woman's clay model is similar to the defilements of afflictions; the nectar of the Buddha is truly pure gold, and precious teeth are like the king of golden statues; the supreme and wonderful precious images are similar to the Tathagatagarbha (the womb of the Thus Come One). Question: What meaning is clarified by the metaphors of flowers and Buddhas? Answer: The withered flowers symbolize various afflictions, and the Buddhas symbolize the Tathagatagarbha. The verse says: The Buddha adorned with merit dwells in the withered flower; those with pure heavenly eyes see, removing the flowers and revealing the Buddhas; the Buddha's eyes observe their own Dharma, pervading all sentient beings; even down to Avici (the lowest level of hell), they are fully endowed with the Tathagatagarbha; abiding in the realm of permanence, with compassionate skillful means; enabling all sentient beings to be free from all obstacles; just as in a decayed flower, there are Buddhas and Tathagatas; those with heavenly eyes see and know, removing the withered flower petals; the Tathagata is also like this, seeing the defilements of greed and afflictions; in impure sentient beings, there is the complete Tathagatagarbha; with great compassion, pitying the world; for all sentient beings, removing the flower petals of afflictions. Question: What meaning is clarified by the metaphor of honey? Answer: The swarm of bees symbolizes various afflictions, and the delicious honey symbolizes the Tathagatagarbha. The verse says: The supreme and wonderful delicious honey is surrounded by a swarm of bees; those who need it set up skillful means, dispersing the bees and taking the honey; the Tathagata is also like this, with the eyes of all wisdom; seeing the bees of various afflictions, surrounding the honey of Buddha-nature; with great skillful power, dispersing those bees of afflictions; revealing the Tathagatagarbha, like taking honey to enjoy; just like hundreds of thousands of millions, nayutas (a unit of measurement) of various insects; obscuring the subtle honey, no one can approach; those with wisdom need honey, killing those insects; taking the supreme delicious honey, enjoying it at will; undefiled wisdom is like honey, in the bodies of sentient beings; afflictions are like poisonous insects, killed by the Tathagata. Question: What meaning is clarified by the metaphor of the grain? Answer: The husk symbolizes various afflictions, and the inner fruit symbolizes the Tathagatagarbha. The verse says: -------------------------------------------------------------------------------- 谷实在糩中 无人能受用 时有须用者 方便除皮糩 佛见诸众生 身有如来性 烦恼皮糩缠 不能作佛事 以善方便力 令三界众生 除烦恼皮糩 随意作佛事 如稻谷麦等 不离诸皮糩 内实未净治 不任美食用 如是如来藏 不离烦恼糩 令一切众生 烦恼所饥渴 佛自在法王 在众生身中 能示以爱味 除彼饥渴苦