大方等如來藏經

Thus have I heard:

Once, the Buddha was dwelling at the city of Rājagṛha, upon Mount Gṛdhrakūṭa, within the Candana Tower, in the midst of the Jeweled Moon (Ratnacandra) lecture hall. At that time it had been ten years since he attained Buddhahood, and he was assembled together with a great gathering of hundreds of thousands of great bhikṣus. Among the assembly were great bodhisattvas numerous as the sands of sixty Ganges Rivers, all of whom had accomplished the power of great vigor, who had once made offerings to hundreds of thousands of koṭis of nayutas of Buddhas, and who were fully able, on the Buddha's behalf, to turn the wheel of the Dharma directed upward (to expound the Dharma directed upward).

If any sentient being merely heard the names of these great bodhisattvas, that being would forever be without any mind of retrogression with respect to the unsurpassed enlightenment of bodhi.

These were: the bodhisattva Dharma-Wisdom (Dharmamati), the bodhisattva Lion-Wisdom (Siṃhamati), the bodhisattva Vajra-Wisdom, the bodhisattva Taming-Wisdom, the bodhisattva Wondrous-Wisdom, the bodhisattva Moonlight (Candraprabha), the bodhisattva Jeweled-Moon (Ratnacandra), the bodhisattva Full-Moon, the bodhisattva Courageous, the bodhisattva Boundless Courage, the bodhisattva Limitless Courage, the bodhisattva Transcending the Triple Realm, the bodhisattva Avalokiteśvara, the bodhisattva Mahāsthāmaprāpta, the bodhisattva Foremost in Fragrance, the bodhisattva Fragrant Elephant (Gandhahastin), the bodhisattva Supreme Fragrance, the bodhisattva Hand-Treasury, the bodhisattva Sun-Treasury, the bodhisattva Banner-Mark, the bodhisattva Great Banner-Mark, the bodhisattva Stainless Banner,

the bodhisattva Boundless Light, the bodhisattva Radiating Light, the bodhisattva Stainless Light, the bodhisattva King of Joy, the bodhisattva Ever-Joyful, the bodhisattva Jeweled-Hand, the bodhisattva Space-Treasury (Ākāśagarbha), the bodhisattva Free from Arrogance, the bodhisattva Mount Sumeru, the bodhisattva King of Radiant Virtue, the bodhisattva Sovereign King of Total Retention (Dhāraṇī), the bodhisattva Total Retention (Dhāraṇī), the bodhisattva Extinguisher of All Illnesses, the bodhisattva Healer of the Illnesses of All Sentient Beings, the bodhisattva Joyful Mindfulness, the bodhisattva Mind of Aversion, the bodhisattva Ever-Averse, the bodhisattva Universal Illumination, the bodhisattva Bright Moon, the bodhisattva Jeweled Wisdom,

the bodhisattva Transformer of the Female Body, the bodhisattva Great Thunder-Sound, the bodhisattva Guide, the bodhisattva Not Seen in Vain, the bodhisattva Sovereign over All Dharmas, the bodhisattva Maitreya, the bodhisattva Mañjuśrī, and so forth—in all, bodhisattva-mahāsattvas numerous as the sands of sixty Ganges Rivers, who came from immeasurable Buddha-lands, together with countless ranks of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas.

All came and assembled in full, and with sincere reverence made offerings to the World-Honored One.

At that time the World-Honored One, having entered the right samādhi-concentration within the Candana Tower, manifested his spiritual powers and conjured forth countless thousand-petaled lotus flowers, each as large as a chariot wheel, complete in color and fragrance, yet not fully bloomed. Within each of the lotus flowers there was a conjured Buddha, and all rose up into the open sky, covering over the entire world like jeweled canopies.

Each lotus flower radiated immeasurable beams of light; then all at once the lotus flowers bloomed together, fine and beautiful to behold. Suddenly, the Buddha exercised his spiritual power, and in an instant all the lotus flowers withered and faded. The conjured Buddhas within those lotus flowers then sat cross-legged in the full-lotus posture, and every one of them radiated countless hundreds of thousands of dazzling beams of light.

At that time that world became adorned with surpassing wonder, causing the entire great assembly to leap with joy. Yet these things, never seen before, also caused the great assembly to harbor doubt, not knowing for what reason all those exquisitely beautiful flowers had suddenly become withered and foul-smelling, unbearably so.

At that time the World-Honored One, clearly understanding the doubt of the bodhisattvas and the great assembly, called to the bodhisattva Vajra-Wisdom and said:

"Good son! With regard to the Buddha-Dharma, wherever you have doubt, I grant you leave to set it forth and inquire."

The bodhisattva Vajra-Wisdom, who also knew that the entire great assembly harbored doubt, then addressed the Buddha, saying:

"World-Honored One, by what cause and condition is it that within the countless lotus flowers there were conjured Buddhas, which then all rose up into the open sky and covered over the entire world, yet suddenly in the blink of an eye each and every flower withered and faded, leaving only the conjured Buddhas seated, radiating countless hundreds of thousands of beams of light, causing all in this assembly hall to behold them and join their palms in reverence?"

Thereupon the bodhisattva Vajra-Wisdom spoke a verse, reciting:

I have seen Buddhas numerous as the Ganges' sands
Together with immeasurable spiritual transformations,
But never have I seen the likes of today—
I humbly beseech the Buddha to expound and teach."

At that time the World-Honored One said to the bodhisattva Vajra-Wisdom and the great assembly of bodhisattvas:

Good sons! There is a Vaipulya scripture called the Tathāgatagarbha (Womb of the Tathāgata). I am about to expound it for the great assembly to hear, and so I have manifested these portents. You should listen attentively and reflect upon it with care!

The great assembly all addressed the Buddha with one voice: "How delightful! We joyfully await to hear it."

The Buddha said: "Good sons! Just as I conjured forth countless lotus flowers, and then suddenly those lotuses withered and faded, leaving only the immeasurable conjured Buddhas seated cross-legged within the flowers, their marks excellent and adorned, radiating brilliant beams of light, so that the great assembly, beholding this rare event, all gave rise to minds of reverence—so it is, good sons, that I use the Buddha-eye to observe all sentient beings, who though sunk and immersed in the afflictions of greed and craving, hatred and anger, and delusion and ignorance, yet inherently possess the wisdom of the Tathāgata, the eye of the Tathāgata, and the body of the Tathāgata, sitting cross-legged, majestic and unmoving.

Good sons: All sentient beings, though they bear bodies of affliction and pass in and out of the six paths, yet possess the Tathāgatagarbha, which is ever undefiled. The virtuous marks of this Tathāgatagarbha are complete, no different from my own. Moreover, good sons! It is like a person possessing the divine eye who, gazing upon a flower not yet bloomed, already sees within that flower the complete body of the Tathāgata sitting cross-legged; then, upon removing the withered flower, the body of the Tathāgata is made to appear. In just this way, good sons! I have seen the Tathāgatagarbha of sentient beings, and wishing further that this Tathāgatagarbha be made manifest, I therefore expound the Dharma-scripture.

To expound the Dharma-scripture is to eliminate the afflictions and cause the Buddha-nature to be made manifest. Good sons! Such is the Dharma of all Buddhas.

Whether a Buddha appears in the world or does not appear, the seed of the Tathāgata stored within each and every sentient being abides ever-constant and unchanging. The seed of the Tathāgata fails to appear only because it is obscured by the afflictions. The Tathāgata appears in the world and broadly expounds the various Dharma-scriptures solely in order to eliminate defilements and toil and to purify the all-encompassing wisdom (sarvajñā).

Good sons! If there be any bodhisattva who delights in and believes this Dharma and therefore single-mindedly cultivates and studies it, that one shall attain liberation, become one of the rank of the Perfectly and Rightly Enlightened (Samyaksaṃbuddha), carry out the work of a Buddha, and bring benefit and joy to all the world."

At that time the World-Honored One summarized this in a verse, reciting:

"Furthermore, good sons! It is like fine, pure honey within the hollow of a tree, surrounded and guarded by countless bees. At that time, were there a person of skillful, clever means, he must first drive away that swarm of bees entirely, and only afterward take out the sweet honey, using it as he wishes, or presenting it to relatives, those far and those near.

Good sons! Just so it is: all sentient beings possess the Tathāgatagarbha, like that sweet honey within the hollow of the tree. The Tathāgatagarbha is obscured by the afflictions, just as that honey is closely surrounded by the swarm of bees.

I take up the Buddha-eye and observe in accordance with the truth, then employ fitting means and expound the Dharma according to circumstances, in order to eliminate the afflictions, to open through the knowledge and insight of the Buddha, and then to carry out the work of a Buddha for all the world."

At that time the World-Honored One summarized this in a verse, reciting:

"Furthermore, good sons! It is like a kind of grain that, before it has been threshed and milled, the poor and foolish despise as a thing to be discarded; yet once it has been threshed and milled clean, it becomes a food often presented for the king's own use. Good sons! Just so it is: I take up the Buddha-eye and observe every kind of sentient being, whose immeasurable knowledge and insight of the Tathāgata is obscured by the husk of affliction. Therefore I employ every kind of means, and according to each one's faculties expound the Dharma, causing the afflictions to be eliminated and the all-encompassing wisdom to be purified, that they may become the Most Rightly Enlightened throughout all the world."

At that time the World-Honored One spoke a verse, reciting:

"Furthermore, good sons! It is like pure gold fallen into a privy pit, fouled and defiled for many years, looking utterly repulsive, yet the substance of the gold is not lost—who could know this! A person with the divine eye, gazing within, then tells others: 'Within this privy pit there is a most precious lump of pure gold; you should take it out and use it as you wish.' Just so, good sons!

That filthy privy pit is precisely the immeasurable afflictions; the precious lump of pure gold is precisely the Tathāgatagarbha; the person with the divine eye is precisely the Tathāgata. Therefore the Tathāgata, according to circumstances, expounds the Dharma, guiding sentient beings to eliminate and cast off the afflictions, that they may attain right enlightenment and then carry out the work of a Buddha."

At that time the World-Honored One summarized this in a verse, reciting:

"Furthermore, good sons! It is like a poor household with a hidden trove of treasure. The treasure cannot say, 'I am here.' Since it does not make itself known, and no one else points it out, it cannot be uncovered.

All sentient beings are likewise. They fully possess the precious storehouse that is the Knowledge and Insight, the Ten Powers, and the Four Fearlessnesses of the Tathāgata, right within their own bodies, yet they have never heard of nor known it; immersed and deluded in the five desires, they revolve through birth and death, suffering immeasurable pain. Therefore the Buddhas manifest and appear in the world, revealing and showing to the assembly of bodhisattvas that the Dharma-treasury of the Tathāgata is already present within their bodies.

With the faculties of bodhisattvas, having heard this, they at once believe and accept it, are able to purify the all-encompassing wisdom, and then, with unobstructed eloquence, become great benefactors, in turn uncovering the Tathāgatagarbha for all sentient beings. Just so, good sons! I take up the Buddha-eye and observe that all sentient beings possess the Tathāgatagarbha, and therefore I expound this Dharma for the bodhisattvas to hear."

At that time the World-Honored One summarized this in a verse, reciting:

"Furthermore, good sons! It is like the seed of the āmra fruit, the sprout within the seed still sound; sow it in the earth, and the sprout breaks forth and afterward becomes a great tree. Just so, good sons!

I take up the Buddha-eye and observe all sentient beings, and see that there is a precious treasury of the Tathāgata lying within the wrapping of ignorance, like the sprout lying within the seed. Good sons! That bright and clear, rare and precious seed of the Tathāgata accumulates vast wisdom, the quiescence of nirvāṇa, and is named 'Tathāgata, Worthy of Offerings, Perfectly and Rightly Enlightened.' Good sons!

Having observed sentient beings thus, I therefore set forth this meaning, revealing and showing it to the ranks of great bodhisattvas, that they may know it and purify the Buddha-wisdom."

At that time the World-Honored One summarized this in a verse, reciting:

"Furthermore, good sons! It is like a person who carries an image of pure gold to another country, and encountering a perilous and difficult road, fearing that bandits and robbers might seize and take it, then wraps it in tattered rags so that no one would know of it. Unexpectedly, midway upon the road, that person suddenly falls ill and dies.

At that time, that wrapped golden image is left lying abandoned out in the open fields. Passersby trample upon it, taking it for a filthy thing. Then a person with the divine eye, seeing that within that torn and grimy wrapping there is an image of pure gold, straightway unwraps it so that it is revealed; and everyone who beholds it gives rise to minds of reverence and joy.

Just so, good sons! I see sentient beings tormented and disturbed by afflictions, drifting and tumbling through the long night of birth and death, suffering immeasurable pain; yet the Tathāgatagarbha-nature within their bodies remains majestically pure, no different from my own. Therefore I expound the Dharma for sentient beings to hear, causing them to sever the afflictions, purify the wisdom of the Tathāgata, and then in turn transform and guide all the world."

At that time the World-Honored One summarized this in a verse, reciting:

"Furthermore, good sons! It is like a poor, lowly, and ugly woman, whom all who see her despise, yet who is now bearing in her womb a noble child who shall be born a wheel-turning king (cakravartin) complete in all the holy virtues and who shall reign over all four continents of the world. Possessing this precious thing, that woman does not know it herself, and constantly thinks herself lowly and her offspring worthless.

Just so, good sons! The Tathāgata observes all sentient beings, who, though they drift and tumble along the path of birth and death and endure many forms of suffering, yet within the body of each sentient being there is the precious treasury of the Tathāgata, of which they themselves are unaware—like that poor woman who does not know herself that the noble child lies within her womb. Therefore the Tathāgata expounds the Dharma, admonishing every kind of being not to despise or belittle themselves.

You should know that within your own bodies you all possess the Buddha-nature; if you diligently and vigorously eliminate your faults and offenses, you shall become bodhisattvas and World-Honored Buddhas, transforming, guiding, and delivering immeasurable sentient beings."

At that time the World-Honored One summarized this in a verse, reciting:

"Furthermore, good sons! It is like a smith casting an image of gold. When the casting is done, both the mold and the image are left lying upon the ground, waiting for the mold to cool.

Though outwardly it appears ugly, black, and grimy, within, the golden image has not changed its color. Once the mold is broken away and the image revealed, then wiped and polished, the golden color is made manifest, exceedingly dazzling! Just so, good sons!

The Tathāgata observes all sentient beings, who all possess a Buddha lying within their bodies, complete with boundless virtuous marks. Having observed thus, he points it out again so that sentient beings may clearly see it, their hearts made glad, cool, and at ease. Those sentient beings then awaken and cultivate, using the vajra-wisdom to smash through the afflictions and bring forth the body of the Buddha—like the smith breaking away the mold to take out the golden image."

At that time the World-Honored One summarized this in a verse, reciting:

At that time the World-Honored One said to the bodhisattva Vajra-Wisdom: "If there be any good son or good daughter, whether one who has left the household life or a layperson, who receives and upholds, reads and recites, transcribes and makes offerings to, and expounds for others this Tathāgatagarbha scripture, that one shall attain merit beyond all reckoning. Vajra-Wisdom! Suppose there be a person who, having brought forth the bodhisattva mind, for the sake of the Buddha-path diligently and vigorously cultivates spiritual powers, enters samādhi-concentration to nurture the roots of virtue, and further brings forth the intention to make offerings to past and present Buddhas numerous as the sands of the Ganges;

who builds towers of the seven treasures numerous as the sands of the Ganges, ten yojanas high and one yojana broad on each side, displaying furnishings—chairs, tables, beds, and cushions—of every kind, novel and beautiful; who day after day builds such towers numerous as the sands of the Ganges to present in offering to each Tathāgata together with the great assembly of bodhisattvas and śrāvakas;

and who continues thus forever, in succession building more than fifty Ganges' sands of towers to make offerings to more than fifty Ganges' sands of Buddhas, bodhisattvas, and the great assembly of śrāvakas—even so, throughout immeasurable hundreds of thousands of myriads of koṭis of kalpas, that merit would still not equal that of one who, out of reverence and esteem for the path of bodhi, receives and upholds, reads and recites, transcribes, and makes offerings to this Tathāgatagarbha scripture, even for the span of but a single parable.

Vajra-Wisdom! The one who cultivates roots of virtue as above, though they be immeasurable, compared with the merit of one who receives, upholds, reads, and recites this Tathāgatagarbha scripture, does not reach one part in a hundred thousand—even should one use mathematical reckoning to calculate or parables to compare, it would fall short."

At that time the World-Honored One repeated this in a verse, saying:

At that time the World-Honored One further said to Vajra-Wisdom:

"In the past, in a far and immeasurable, boundless asaṃkhya of kalpas long ago, there was a Buddha named King of Ever-Radiant Light (Sadāraśmi-Prabhāsavyūhalāmegharāja), Tathāgata, Worthy of Offerings, Perfectly and Universally Knowing, Complete in Knowledge and Conduct, Well-Faring One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans, Buddha, World-Honored One. (1)

Vajra-Wisdom! Why was that Buddha called King of Ever-Radiant Light? Because at the time when he brought forth the resolve and cultivated the bodhisattva conduct, that Buddha, when he first descended in body into his mother's womb, constantly radiated beams of light that shone throughout the worlds of the Buddhas of the ten directions, as numerous as a thousand atoms of dust; and the sentient beings who beheld that radiance all rejoiced, their afflictions cleansed away, their bodily form and strength made complete, their right mindfulness and wisdom accomplished, and they attained unobstructed eloquence.

Were they beings of the hells, hungry ghosts, animals, the realm of Yama, asuras, and so forth, who beheld that radiance, then they all became far removed from the evil paths and were born into the realms of humans and devas. Were they devas or humans who beheld that radiance, then they would no longer retrogress from the unsurpassed enlightenment of bodhi, and would moreover fully possess the five kinds of spiritual powers.

And if one were already of the rank of non-retrogression, then one would realize the patient acceptance of the non-arising of dharmas (anutpattika-dharma-kṣānti) and the fifty kinds of meritorious dhāraṇī. (2)

Vajra-Wisdom! Into whatever land that radiance shone, all became transformed into adorned purity, gleaming bright as beryl, with cords of gold dividing it into eight sections; there were also rows of jeweled trees, their flowers and fruits fresh and beautiful, their fragrance wafting richly; and whenever a gentle breeze blew past, they at once gave forth subtle and wondrous sounds, praising the merits of the Three Jewels and the bodhisattvas, concerning the dharmas of the five faculties, the five powers, the seven factors of enlightenment, the eightfold noble path, meditative concentration, and liberation; and whatever sentient beings heard them all rejoiced, their faith firm and resolute, and they were forever far removed from the evil paths.

Vajra-Wisdom! All the sentient beings in the lands of the ten directions there, by virtue of that radiance shining upon them, day and night throughout the six periods were ever reverent, and their wholesome mindfulness ever increased and grew.

Vajra-Wisdom! That bodhisattva, from the time he emerged from the womb until he became a Buddha and entered final nirvāṇa without remainder, ever radiated brilliant beams of light such as these; and even after he entered nirvāṇa, when his relics had been divided and enshrined within stūpas, they still constantly radiated beams of light. For that cause and condition, devas and worldly humans called him King of Ever-Radiant Light.

Vajra-Wisdom! When the Buddha King of Ever-Radiant Light first became a Buddha, the ranks of the bodhisattva assembly who came to hear him expound the Dharma numbered up to twenty koṭis; and among them was one named Boundless Light. The bodhisattva-mahāsattva Boundless Light had once questioned the Buddha Ever-Radiant Light about this Tathāgatagarbha scripture.

Out of compassion to embrace and sustain the great assembly of bodhisattvas, he passed through fifty great kalpas without leaving the Dharma-seat, putting forth all his eloquence and using countless causes, conditions, and parables to expound this scripture broadly for the assembly of bodhisattvas to hear; the phrasing of the Dharma was clear, and the sound resounded throughout immeasurable worlds of the Buddhas. The ranks of bodhisattvas, having heard this scripture, then received and upheld it, read and recited it, and cultivated in accordance with the teaching; and excepting four bodhisattvas, all the rest had already become Buddhas.

Vajra-Wisdom! Do not be astonished—that bodhisattva Boundless Light was none other than a stranger to me: it was indeed I, in a former time! And the four bodhisattvas who had not yet become Buddhas are Mañjuśrī, Avalokiteśvara, Mahāsthāmaprāpta, and you, Vajra-Wisdom!

Vajra-Wisdom! The Tathāgatagarbha scripture is truly of boundless benefit; whoever hears it shall accomplish the Buddha-path."

At that time the World-Honored One repeated this, with the verse:

In a former kalpa I sought the path:
In the age of the Buddha Lion-Banner (Siṃhadhvaja)
This scripture too I once heard.
Having heard, I cultivated in accord with the Dharma;

One who practices truly in accord with the scripture
Is worthy of the name Lord of the Buddha-Dharma,
Below, able to aid the world,
Above, praised by all the Buddhas.

When the World-Honored One had expounded this scripture, Vajra-Wisdom and the bodhisattvas, the fourfold assembly and their retinues, together with the devas, humans, nāgas, spirits, and the eightfold division of beings, and so forth—having heard it, all rejoiced and reverently put it into practice.