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English version There is the Tathagatagarbha (如来藏), for the purpose of expounding various Dharmas, so that they may attain liberation. Question: What meaning is illustrated by the queen's analogy? Answer: The analogy of the lowly woman is similar to the various afflictions. The analogy of the Chakravartin's (转轮王) body within the Kalala's (歌罗逻) four great elements is similar to the Tathagatagarbha within the Kalala of Samsara, like a Chakravartin. The verse says: 'Like a solitary woman, living in a poor dwelling, carrying a Chakravartin in her womb, yet unaware of it. Like that poor dwelling, the Three Realms (三有) are also like that. The pregnant woman is an analogy for impure sentient beings. Like the fetus within that womb, the Buddha-nature of sentient beings is also like that. Within, there is a stainless nature, called not solitary. The poor woman is wrapped in dirty clothes, extremely ugly and suffering, dwelling in a solitary house, carrying the heavy burden of a Chakravartin in her womb. Thus, various afflictions defile the Buddha-nature of sentient beings, enduring immeasurable suffering, with no place of refuge. In reality, there is a place of refuge, but there is no mind of refuge, not realizing that within oneself there is the Tathagatagarbha.' Question: What meaning is illustrated by the analogy of the clay mold? Answer: The analogy of the clay mold is similar to the various afflictions. The analogy of the precious image is similar to the Tathagatagarbha. The verse says: 'Like someone melting true gold, casting it in a clay mold, outside there is scorched black clay, inside there is a true precious image. That person waits for the mold to cool, removes the outer clay barrier, opens the mold to reveal the image, and takes out the true precious image within. Buddha-nature (佛性) is always bright and pure, only defiled by adventitious afflictions. The Buddhas skillfully observe, remove the obstacles, and cause the Buddha-nature to appear. The precious image, free from defilement and bright, exists within the filthy clay. The caster knows that the mold is not hot, and then removes the clay barrier. The Tathagata (如来) is also like this, seeing the Buddha-nature of sentient beings, existing perfectly within afflictions, like the image in the mold. Able to use skillful means, skillfully using the hammer of Dharma, breaking the clay mold of afflictions, revealing the Tathagatagarbha.' The Ultimate Vehicle Treatise on the Jewel Nature, Chapter Seven: Why the Meaning is Spoken Question: In other Sutras (修多罗), it is said that everything is empty. -------------------------------------------------------------------------------- 此中何故说有真如佛性。偈言。 处处经中说 内外一切空 有为法如云 及如梦幻等 此中何故说 一切诸众生 皆有真如性 而不说空寂 答曰偈言。 以有怯弱心 轻慢诸众生 执着虚妄法 谤真如实性 计身有神我 为令如是等 远离五种过 故说有佛性
Chinese
究竟一乘宝性论身转清净成菩提品第八 净得及远离 自他利相应 依止深快大 如彼所为义 初说佛菩提及得菩提方便。偈言。 向说佛法身 自性清净体 为诸烦恼垢 客尘所染污 譬如虚空中 离垢净日月 为彼厚密云 罗网之所覆 佛功德无垢 常恒及不变 不分别诸法 得无漏真智 次说无垢清净体。偈言。 如清净池水 无有诸尘浊 种种杂花树 周匝常围绕 如月离罗睺 日无云翳等 无垢功德具 显现即彼体 蜂王美味蜜 坚实净真金 宝藏大果树 无垢真金像 转轮圣王身 妙宝如来像 如是等诸法 即是如来身 次说成就自利利他。偈言。 无漏及遍至 不灭法与恒 清凉不变异 不退寂静处 诸佛如来身 如虚空无相 为诸胜智者 作六根境界 示现微妙色 现代汉语译本： 为什么在这里说有真如佛性（Tathāgatagarbha，如来藏）呢？偈语说： ‘处处经中说，内外一切空，有为法如云，及如梦幻等，此中何故说，一切诸众生，皆有真如性，而不说空寂？’ 回答说，偈语说： ‘以有怯弱心，轻慢诸众生，执着虚妄法，谤真如实性，计身有神我，为令如是等，远离五种过，故说有佛性。’ 《究竟一乘宝性论》身转清净成菩提品第八 ‘净得及远离，自他利相应，依止深快大，如彼所为义。’ 首先说明佛菩提（Bodhi，觉悟）及获得菩提的方便。偈语说： ‘向说佛法身（Dharmakāya，法身），自性清净体，为诸烦恼垢，客尘所染污，譬如虚空中，离垢净日月，为彼厚密云，罗网之所覆，佛功德无垢，常恒及不变，不分别诸法，得无漏真智。’ 其次说明无垢清净体。偈语说： ‘如清净池水，无有诸尘浊，种种杂花树，周匝常围绕，如月离罗睺（Rāhu，罗睺星），日无云翳等，无垢功德具，显现即彼体，蜂王美味蜜，坚实净真金，宝藏大果树，无垢真金像，转轮圣王身，妙宝如来像，如是等诸法，即是如来身。’ 其次说明成就自利利他。偈语说： ‘无漏及遍至，不灭法与恒，清凉不变异，不退寂静处，诸佛如来身，如虚空无相，为诸胜智者，作六根境界，示现微妙色’
English
English version: Why is it said here that there is the Tathāgatagarbha (True Thusness Buddha-nature)? The verse says: 'Everywhere in the scriptures it is said that inside and outside, all is empty, conditioned dharmas are like clouds, and like dreams and illusions, etc. Why is it said here that all sentient beings have the nature of True Thusness, and not speak of emptiness and stillness?' The answer is, the verse says: 'Because there are timid minds, looking down on all sentient beings, clinging to false dharmas, slandering the true nature of True Thusness, believing that the body has a divine self, in order to make these beings, stay away from the five kinds of faults, therefore it is said that there is Buddha-nature.' The Ultimate Vehicle Ratnagotravibhāga, Chapter 8: The Purity of the Body and the Accomplishment of Bodhi 'Pure attainment and separation, corresponding to the benefit of self and others, relying on the profound, swift, and great, like the meaning of what is done by them.' First, explain the Bodhi (Enlightenment) of the Buddha and the means to attain Bodhi. The verse says: 'Previously, the Dharmakāya (Dharma Body) of the Buddha was spoken of, the self-nature is a pure entity, but it is defiled by the impurities of afflictions, and stained by adventitious dust. It is like in the empty sky, the pure sun and moon are free from defilement, but they are covered by thick and dense clouds, like a net. The Buddha's merits are without defilement, constant, eternal, and unchanging, not discriminating dharmas, attaining undefiled true wisdom.' Next, explain the undefiled pure entity. The verse says: 'Like pure pond water, without any dust or turbidity, various kinds of mixed flower trees, constantly surrounding it on all sides, like the moon free from Rāhu (eclipse demon), the sun without cloud cover, etc., complete with undefiled merits, the manifestation is that entity, the delicious honey of the bee king, solid pure true gold, a treasure trove of large fruit trees, an undefiled true gold statue, the body of a Chakravartin (Wheel-Turning King), the wonderful jewel-like image of the Tathāgata, such dharmas are the body of the Tathāgata.' Next, explain the accomplishment of benefiting oneself and others. The verse says: 'Without outflows and universally reaching, the Dharma is imperishable and constant, cool, unchanging, non-retreating, a place of stillness, the bodies of all Buddhas and Tathāgatas, like empty space without form, for all superior wise ones, creating the realm of the six senses, manifesting subtle colors.'
Chinese
出乎妙音声 令嗅佛戒香 与佛妙法味 使觉三昧触 令知深妙法 细思惟稠林 佛离虚空相 次说第一义相应。偈言。 如空不思议 常恒及清凉 不变与寂静 遍离诸分别 一切处不着 离阂粗涩触 亦不可见取 佛净心无垢 次说佛法身。偈言。 非初非中后 不破坏不二 远离于三界 无垢无分别 此甚深境界 非二乘所知 具胜三昧慧 如是人能见 出过于恒沙 不思议功德 唯如来成就 不与余人共 如来妙色身 清净无垢体 远离诸烦恼 及一切习气 种种胜妙法 光明以为体 令众生解脱 常无有休息 所作不思议 如摩尼宝王 能现种种形 而彼体非实 为世间说法 示现寂静处 教化使淳熟 授记令入道 如来镜像身 而不离本体 犹如一切色 不离于虚空 次说如来常住身。偈言。 世尊体常住 以修无量因 众生界不尽 慈悲心如意 智成就相应 法中得自在 降伏诸魔怨 体寂静故常 次说不可思议体。偈言。 非言语所说 第一义谛摄 离诸觉观地 无譬喻可说 最上胜妙法 不取有涅槃 非三乘所知 唯是佛 现代汉语译本 从微妙的声音中发出， 使人嗅到佛的戒香（sila-gandha）， 给予佛的微妙法味（dharma-rasa）， 使人觉知三昧（samadhi）的触感， 使人知晓深奥微妙的佛法， 仔细思索那茂密的丛林， 佛远离虚空的表相。 接下来讲述与第一义（paramartha）相应的道理。偈颂说： 如同虚空一样不可思议， 常恒不变且清凉， 不变动且寂静， 普遍地远离各种分别， 在一切处都不执着， 远离阻碍和粗糙涩滞的触感， 也不可以被看见或执取， 佛的清净心没有污垢。 接下来讲述佛的法身（dharma-kaya）。偈颂说： 不是最初、中间或最后， 不破坏也不二元对立， 远离于欲界（kama-dhatu）、色界（rupa-dhatu）和无色界（arupa-dhatu）这三界， 没有污垢也没有分别， 这种甚深的境界， 不是声闻乘（sravaka-yana）和缘觉乘（pratyeka-buddha-yana）所能知晓的， 具备殊胜的三昧（samadhi）和智慧（prajna）， 这样的人才能见到。 超出恒河沙数一样多的， 不可思议的功德， 只有如来（tathagata）才能成就， 不与其他人共有。 如来微妙的色身（rupa-kaya）， 清净没有污垢的本体， 远离各种烦恼， 以及一切习气。 种种殊胜微妙的佛法， 以光明作为本体， 使众生解脱， 常常没有休息。 所作所为不可思议， 如同摩尼宝王（mani-raja）， 能够显现种种形象， 而它的本体并非真实。 为了世间说法， 示现寂静之处， 教化使之成熟， 授记使之进入佛道。 如来的镜像之身， 而不离开本体， 犹如一切颜色， 不离开虚空。 接下来讲述如来的常住之身。偈颂说： 世尊（bhagavan）的本体常住不变， 因为修习了无量的因缘， 众生界没有穷尽， 慈悲心如如意宝珠一般。 与智慧成就相应， 在佛法中得到自在， 降伏各种魔怨， 本体寂静所以常住。 接下来讲述不可思议的本体。偈颂说： 不是言语所能表达的， 被第一义谛（paramartha-satya）所摄持， 远离各种觉知和观想的境界， 没有譬喻可以说明。 最上殊胜微妙的佛法， 不执取于有为的涅槃（nirvana）， 不是声闻乘（sravaka-yana）、缘觉乘（pratyeka-buddha-yana）和菩萨乘（bodhisattva-yana）这三乘所能知晓的， 唯有佛（buddha）才能知晓。
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English version Emanating from wondrous sounds, Causing one to smell the fragrance of the Buddha's precepts (sila-gandha), Giving the taste of the Buddha's wondrous Dharma (dharma-rasa), Causing one to perceive the touch of Samadhi (samadhi), Causing one to know the profound and wondrous Dharma, Carefully contemplating the dense forest, The Buddha is apart from the appearance of emptiness. Next, speaking of that which corresponds to the highest meaning (paramartha). The verse says: Like emptiness, inconceivable, Constant, unchanging, and cool, Unchanging and tranquil, Universally free from all discriminations, Not attached in all places, Free from obstruction and coarse, rough touch, Also cannot be seen or grasped, The Buddha's pure mind is without defilement. Next, speaking of the Buddha's Dharma-body (dharma-kaya). The verse says: Not beginning, middle, or end, Not destroying, not dual, Far from the three realms (tri-dhatu), i.e., kama-dhatu, rupa-dhatu, and arupa-dhatu, Without defilement, without discrimination, This very profound state, Is not known by the Two Vehicles (dvi-yana), Possessing superior Samadhi (samadhi) and Wisdom (prajna), Such a person can see it. Exceeding countless Ganges sands, Inconceivable merits, Only the Tathagata (tathagata) accomplishes, Not shared with others. The Tathagata's wondrous form-body (rupa-kaya), Purity, a body without defilement, Far from all afflictions, And all habitual tendencies. Various superior and wondrous Dharmas, Taking light as its essence, Liberating sentient beings, Constantly without rest. What is done is inconceivable, Like the Mani Jewel King (mani-raja), Able to manifest various forms, But its essence is not real. For the sake of teaching the world, Showing a place of tranquility, Teaching and transforming to ripen, Bestowing predictions to enter the Path. The Tathagata's mirror-image body, Without departing from the original body, Like all colors, Not apart from emptiness. Next, speaking of the Tathagata's permanent body. The verse says: The World Honored One's (bhagavan) body is permanent, Because of cultivating immeasurable causes, The realm of sentient beings is not exhausted, The compassionate heart is like a wish-fulfilling jewel. Corresponding with the accomplishment of wisdom, Obtaining freedom in the Dharma, Subduing all demonic enemies, The body is tranquil, therefore permanent. Next, speaking of the inconceivable essence. The verse says: Not spoken by words, Contained within the highest truth (paramartha-satya), Far from the ground of all perceptions and thoughts, No analogy can describe it. The most supreme and wondrous Dharma, Not grasping at conditioned Nirvana (nirvana), Not known by the Three Vehicles (tri-yana), i.e., sravaka-yana, pratyeka-buddha-yana and bodhisattva-yana, Only the Buddha (buddha).