The Sūtra of the Treasury of the Tathāgata

The Tathāgatagarbha Sūtra is one of the foundational texts of Mahāyāna Buddhism's buddha-nature tradition — the teaching that every sentient being already contains within itself the full perfection of a buddha, concealed beneath the defilements of ignorance, craving, and aversion. The term tathāgatagarbha — literally "the womb" or "embryo" of the Thus-Come One — names what is at once the most radical and most consoling idea in Buddhist thought: that awakening is not something acquired from outside but something uncovered from within.

The sūtra was composed in Sanskrit, likely in the third century CE, and translated into Chinese by the Indian monk Buddhabhadra (佛陀跋陀羅) in 420 CE at the Eastern Jin court. The Chinese title is 大方等如來藏經, "The Great Vaipulya Sūtra of the Tathāgatagarbha." The Sanskrit original is lost; the Chinese translation preserved in the Taishō Tripiṭaka (Vol. 16, No. 666) is the primary witness to the text.

The sūtra's structure is distinctive and unforgettable. The Buddha, seated at Vulture Peak before a vast assembly of bodhisattvas and celestial beings, causes innumerable lotus flowers to appear in the sky — beautiful without, but suddenly withered, each containing within its darkened petals a radiant buddha seated in meditation. From this spectacle the Buddha draws nine similes, each illustrating the same truth from a different angle: a buddha within a withered lotus, honey guarded by bees, a grain within its husk, gold fallen in filth, a treasure beneath a poor man's house, a seed within a fruit, a golden statue wrapped in rags, a noble king within a lowly womb, and a golden image within a foundry mold. The repetition is deliberate — the teaching enters through accumulation, not argument.

This is a Good Works Translation by the New Tianmu Anglican Church, rendered independently from the Classical Chinese of Buddhabhadra's 420 CE translation. The register is that of the King James Bible — elevated, rhythmic, weighted with the gravity of scripture — because the text demands it. This is not a philosophical treatise. It is a revelation.

Thus have I heard. At one time the Buddha dwelt in the city of Rājagṛha, upon the Vulture Peak, in the Jewelled Moon Lecture Hall within the sandalwood-storied pavilion. Ten years had passed since his awakening, and with him were assembled a great company of bhikṣus, a hundred thousand in number, together with bodhisattva-mahāsattvas numbering as the sands of sixty Ganges rivers. All of these had accomplished the power of great diligence, had made offerings to hundreds of thousands of koṭis of nayutas of buddhas, and were able to turn the wheel of the dharma from which there is no falling back. Whosoever among sentient beings should hear their names would never again turn back from the way of unsurpassed awakening.

Their names were thus: the Bodhisattva Dharma-Wisdom, the Bodhisattva Lion-Wisdom, the Bodhisattva Vajra-Wisdom, the Bodhisattva Taming-Wisdom, the Bodhisattva Wondrous-Wisdom, the Bodhisattva Moonlight, the Bodhisattva Jewel-Moon, the Bodhisattva Full-Moon, the Bodhisattva Heroic-Valour, the Bodhisattva Boundless-Valour, the Bodhisattva Limitless-Valour, the Bodhisattva Who Transcends the Three Realms, the Bodhisattva Avalokiteśvara, the Bodhisattva Mahāsthāmaprāpta, the Bodhisattva Fragrant-Elephant, the Bodhisattva Supreme-Fragrance, the Bodhisattva Chief-of-Fragrance, the Bodhisattva Chief-Treasury, the Bodhisattva Sun-Treasury, the Bodhisattva Banner-Sign, the Bodhisattva Great-Banner-Sign, the Bodhisattva Stainless-Banner, the Bodhisattva Boundless-Light, the Bodhisattva Radiance-Sender, the Bodhisattva Stainless-Light, the Bodhisattva Joy-King, the Bodhisattva Ever-Joyful, the Bodhisattva Jewel-Hand, the Bodhisattva Ākāśagarbha, the Bodhisattva Who Has Left All Pride, the Bodhisattva Mount Sumeru, the Bodhisattva Light-Virtue King, the Bodhisattva Sovereign-King of Dhāraṇī, the Bodhisattva Dhāraṇī, the Bodhisattva Who Extinguishes All Illness, the Bodhisattva Who Heals All Beings, the Bodhisattva of Joyful Recollection, the Bodhisattva Satisfaction, the Bodhisattva Ever-Satisfied, the Bodhisattva Universal-Illumination, the Bodhisattva Moon-Brightness, the Bodhisattva Jewel-Wisdom, the Bodhisattva Who Turns the Female Body, the Bodhisattva Great-Thunder-Sound, the Bodhisattva Guide, the Bodhisattva Whose Seeing Is Never Vain, the Bodhisattva Sovereign of All Dharmas, the Bodhisattva Maitreya, and the Bodhisattva Mañjuśrī. Such were the bodhisattva-mahāsattvas, numbering as the sands of sixty Ganges rivers.

From countless buddha-lands they came, together with immeasurable hosts of devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, and mahoragas, and all assembled to honour and make offerings.

At that time the World-Honoured One, within the sandalwood-storied pavilion, sat upright in samādhi and manifested a divine transformation. There appeared lotus flowers of a thousand petals, great as chariot wheels, numberless in multitude, perfect in colour and fragrance yet not yet opened. Within every flower was a transformed buddha, and these rose into the sky and covered the world like a canopy of jewels. From each lotus flower streamed forth boundless light, and all the lotuses blossomed at once.

Then by the Buddha's divine power, in an instant, every flower withered and was changed. Within all those flowers the transformed buddhas sat in full cross-legged posture, and each one radiated hundreds of thousands of beams of light. At that moment this land was adorned with surpassing splendour, and all the great assembly leapt for joy with wonder and amazement, and in their hearts arose this thought: "What cause, what condition hath brought forth these numberless wondrous flowers, only for them to be suddenly ruined and changed — withered, blackened, foul, and loathsome?"

Then the World-Honoured One, knowing the doubt in the hearts of the bodhisattvas and the great assembly, addressed Vajramati and said: "Good sons! If any of you have doubts concerning the buddha-dharma, you are free to ask."

At that time the Bodhisattva Vajramati, knowing that the hearts of the great assembly were full of wonder, addressed the Buddha and said: "World-Honoured One! For what cause, for what condition, did numberless lotus flowers appear, each containing a transformed buddha, and rise into the sky to cover the world, only to wither and be changed in an instant? And why doth each transformed buddha send forth hundreds of thousands of beams of light, so that all the assembly join their palms in reverence?"

Thereupon the Bodhisattva Vajramati spoke in verse:

Never before have I beheld
A divine transformation such as this:
Buddhas in their hundreds of thousands of koṭis
Seated within the lotus treasury,
Each sending forth numberless beams of light
To cover and adorn every land.
Stainless guides and teachers all,
Adorning every world —
Then the lotuses suddenly withered and changed,
And none could behold them without loathing.
For what cause, for what condition,
Hath this divine transformation been shown?
I have beheld buddhas as the sands of the Ganges
And boundless divine transformations,
Yet never anything like this —
May it please thee to expound and explain.

Then the World-Honoured One addressed Vajramati and all the bodhisattvas, saying: "Good sons! There is a great vaipulya sūtra called the Tathāgatagarbha. I am about to expound it, and this marvel hath been manifested for its sake. Hearken well and reflect upon it with care." All answered: "Excellent! We rejoice to hear it."

The First Simile: The Buddha within the Withered Lotus

The Buddha said: "Good sons! Even as these buddha-manifested lotuses have suddenly withered and changed, yet within them sit boundless transformed buddhas adorned with the marks of perfection, in full cross-legged posture, sending forth great light — a sight so rare that none behold it without reverence — even so, good sons, I behold with the Buddha-eye all sentient beings, and within the midst of their craving, their wrath, their delusion, and all the afflictions, there abide the wisdom of a tathāgata, the eye of a tathāgata, the body of a tathāgata, sitting in full cross-legged posture, majestic and unmoving.

"Good sons! All sentient beings, though they wander through every realm of existence, though their bodies be wrapped in affliction — within them abideth the tathāgatagarbha, which is ever unstained, replete with every virtue, and no different from mine own.

"Again, good sons, it is as one who possesseth the divine eye, beholding flowers not yet opened, and seeing within each flower the body of a tathāgata seated in cross-legged posture. If the withered petals be removed, then that which was hidden is made manifest. Even so, good sons, when the Buddha beholdeth the tathāgatagarbha of sentient beings, he desireth to cause it to bloom, and therefore preacheth the dharma, that the afflictions may be destroyed and the buddha-nature revealed.

"Good sons! Such is the dharma of all buddhas. Whether a buddha appeareth in the world or whether no buddha appeareth, the tathāgatagarbha of all sentient beings abideth forever, changeless. But because sentient beings are covered by afflictions, the Tathāgata cometh forth into the world and preacheth the dharma far and wide, to destroy the dust of toil and purify the all-knowing wisdom.

"Good sons! If there be a bodhisattva who hath faith in this dharma and practiseth it with single mind, he shall attain liberation and perfect awakening, and shall work the works of a buddha for all the world."

Then the World-Honoured One spoke in verse:

As the withered and changed flower
Whose blossom hath not yet opened —
One who possesseth the divine eye shall see
The body of a tathāgata, without stain.
When the withered petals are removed,
The unobstructed guide is revealed:
To sever the afflictions of all beings,
The Most Excellent One cometh into the world.
The Buddha looketh upon all living kind
And seeth that each possesseth the tathāgatagarbha,
Covered by afflictions beyond all counting,
Bound as if by foul petals.
Therefore for the sake of all beings
I destroy the afflictions,
Proclaiming the true dharma far and wide,
That they may swiftly accomplish the way of the Buddha.
With mine own Buddha-eye I behold
The buddha-treasury dwelling in peace
Within the body of every sentient being —
I preach the dharma to make it manifest.

The Second Simile: Honey Guarded by Bees

"Furthermore, good sons, it is as pure honey within a cave in the rock or the hollow of a tree, guarded round about by numberless swarms of bees. Then there cometh a man of cunning skill, who by his craft first driveth away the bees and then taketh the honey, and useth it as he will, sharing it both near and far.

"Even so, good sons, all sentient beings possess the tathāgatagarbha. As the pure honey is within the rock and the tree, so it is covered and concealed by the afflictions, even as that honey is guarded by the swarms of bees. With the Buddha-eye I behold it as it truly is, and by skilful means, according to what is fitting, I preach the dharma to destroy the afflictions and open the buddha-wisdom, that the works of a buddha may be wrought throughout the world."

Then the World-Honoured One spoke in verse:

As honey within the rock and tree
Is surrounded by numberless bees —
He who by skilful means would take it
First driveth away the swarm.
The tathāgatagarbha of all beings
Is like the honey in the rock and tree,
Entangled by the fetters and the dust of toil,
As the swarm of bees that guardeth the honey.
Therefore for the sake of all beings
I preach the true dharma with skilful means,
To destroy the bees of affliction
And to open the tathāgatagarbha —
Endowed with unobstructed eloquence,
Proclaiming the dharma of sweet dew,
Causing all to accomplish perfect awakening:
The great compassionate one, saving the multitudes.

The Third Simile: The Grain within Its Husk

"Furthermore, good sons, it is as a grain of rice or wheat that hath not yet been stripped of its husk. One who is poor and ignorant despiseth it and deemeth it a thing to be cast away. Yet when it hath been hulled and refined, it becometh fit for the use of a king.

"Even so, good sons, I behold with the Buddha-eye all sentient beings: their husks of affliction conceal within them the boundless wisdom of a tathāgata. Therefore by skilful means, according to what is fitting, I preach the dharma to remove the afflictions, to purify the all-knowing wisdom, and to become within all the worlds the most perfectly awakened."

Then the World-Honoured One spoke in verse:

As all grains of rice and wheat
That have not yet been hulled and stripped —
A poor man despiseth them still,
Deeming them things to be cast away.
Without, they seem of no use;
Within, they are not destroyed.
When the husk is removed at last,
They become a meal for the king.
I see all living beings,
Their afflictions concealing the buddha-treasury,
And I preach the dharma of destruction,
That all may attain the all-knowing wisdom.
As is my nature of a tathāgata,
So it is with all sentient beings:
Cause them to open, to be made pure —
Swiftly to accomplish the unsurpassed way.

The Fourth Simile: Gold Fallen in Filth

"Furthermore, good sons, it is as true gold that hath fallen into an unclean place, hidden and unseen, there remaining for years and ages, the true gold never decaying, yet none knowing of it. Then one who possesseth the divine eye saith unto the people: 'Within this filth there is a treasure of true gold. Take it out and use it as ye will.'

"Even so, good sons, the unclean place is the boundless afflictions, and the treasure of true gold is the tathāgatagarbha, and the one who possesseth the divine eye is the Tathāgata himself. Therefore the Tathāgata preacheth the dharma far and wide, causing all sentient beings to destroy their afflictions and accomplish perfect awakening and work the works of a buddha."

Then the World-Honoured One spoke in verse:

As gold within the unclean place,
Hidden, where none can see it —
One with the divine eye beholdeth it
And speaketh thus unto the people:
"If ye take it forth from thence,
And wash it and make it clean,
And use it as ye will,
Then all thy kindred shall rejoice."
The eye of the Well-Gone One is thus:
He looketh upon all living kind,
And within the mire of affliction
The tathāgata-nature is not destroyed.
According to what is fitting he preacheth the dharma,
That all things may be accomplished;
The buddha-nature covered by affliction —
Swiftly remove it and make it pure.

The Fifth Simile: The Treasure beneath a Poor Man's House

"Furthermore, good sons, it is as the house of a poor man, beneath which lieth a treasure of rare and precious things. The treasure cannot speak and say, 'I am here.' And the man knoweth not, and none telleth him, and he cannot open or discover that treasure.

"Even so with all sentient beings. The great dharma-treasure of the tathāgata — his wisdom, his eye, his powers, his fearlessness — abideth within their bodies, yet they hear not and know not, sunk in the indulgence of the five desires, turning in the wheel of birth and death, suffering beyond all reckoning.

"Therefore the buddhas appear in the world, to open the tathāgata's dharma-treasure that is within the body. And those beings, having faith, purify the all-knowing wisdom, and universally open the tathāgatagarbha for all sentient beings, endowed with unobstructed eloquence, as a great almsgiver.

"Even so, good sons, I behold with the Buddha-eye all sentient beings possessing the tathāgatagarbha, and therefore for the bodhisattvas I preach this dharma."

Then the World-Honoured One spoke in verse:

As a poor man's dwelling
That within it hath a precious treasure —
The master knoweth not, nor seeth it,
And the treasure cannot speak.
Through long years he claspeth his folly and darkness,
And there is none to show or tell him;
Possessed of treasure, he knoweth it not,
And therefore suffereth always in poverty.
The Buddha-eye looketh upon all beings,
And though they turn through the five paths of existence,
The great treasure is within their bodies,
Ever-abiding, never changing.
Having observed this thus,
He preacheth the dharma for all sentient beings,
Causing them to obtain the treasury of wisdom —
Great wealth and wide benefit.
If ye believe what I have spoken,
That all possess a treasure-store,
And with faith and diligence and skilful practice,
Ye shall swiftly accomplish the unsurpassed way.

The Sixth Simile: The Seed within the Fruit

"Furthermore, good sons, it is as the seed within the fruit of the āmra tree, whose inner kernel is not destroyed. When it is planted in the earth, it becometh a great king among trees.

"Even so, good sons, I behold with the Buddha-eye all sentient beings: the precious treasury of the tathāgata is within the shell of ignorance, even as the seed of a fruit is within its stone. Good sons! That tathāgatagarbha is cool, without heat, a great assemblage of wisdom, wondrous and still — nirvāṇa — and its name is Tathāgata, Arhat, Samyak-saṃbuddha.

"Good sons! When the Tathāgata hath thus observed all sentient beings, he revealeth this meaning for the bodhisattva-mahāsattvas, to purify the buddha-wisdom."

Then the World-Honoured One spoke in verse:

As the fruit of the āmra tree
Whose inner kernel is never destroyed:
When it is planted in the great earth,
It shall surely become a king among trees.
The Tathāgata, with his eye free from outflows,
Beholdeth all sentient beings:
Within their bodies the tathāgatagarbha,
Like the seed within the fruit.
Ignorance covereth the buddha-treasury —
This ye should believe and know:
Samādhi and wisdom fully endowed,
Nothing is able to destroy it.
Therefore I preach the dharma
To open the tathāgatagarbha,
That they may swiftly accomplish the unsurpassed way
As a seed becometh a king among trees.

The Seventh Simile: The Golden Statue Wrapped in Rags

"Furthermore, good sons, it is as a man who taketh a statue of true gold and journeyeth to a distant land. Passing through perilous roads, fearing robbery and plunder, he wrappeth the statue in tattered rags that none may recognize it. This man upon the road doth suddenly die, and the golden statue is cast away and left in the wilderness. Travellers tread upon it, all deeming it unclean. But one who possesseth the divine eye seeth within the tattered rags a statue of true gold, and bringeth it forth, and all bow down in reverence.

"Even so, good sons, I behold all sentient beings: though they be wrapped in the manifold afflictions, though they wander through the long night of birth and death beyond all counting, the wondrous treasury of the Tathāgata is within their bodies, majestic and pure, no different from mine own. Therefore the Buddha preacheth the dharma for all sentient beings, to sever the afflictions and purify the wisdom of the Tathāgata, and to turn and guide all the world."

Then the World-Honoured One spoke in verse:

As a man who beareth a golden statue
And journeyeth to a distant land,
Wrapping it in tattered and filthy rags
And leaving it in the wilderness —
One with the divine eye seeth it
And speaketh thus unto the people:
"Remove the filth, reveal the true image!"
And all are filled with great rejoicing.
Mine own divine eye is even thus:
I behold all living beings,
Bound by evil deeds and afflictions,
Born and dying through every suffering.
Yet I see within those beings,
Within the dust and grime of ignorance,
The tathāgata-nature, unmoving,
Which nothing is able to destroy.
When the Buddha hath thus seen,
He speaketh to the bodhisattvas:
"Afflictions and every evil deed
Do cover and conceal the most excellent body.
Be diligent to purify and sever them,
That the wisdom of the Tathāgata may be revealed —
Gods, humans, nāgas, spirits,
And all shall turn to it in reverence."

The Eighth Simile: The Noble King in a Lowly Womb

"Furthermore, good sons, it is as a woman who is poor and lowly and despised, loathed by all, yet beareth within her womb a noble child who shall become a cakravartin, a wheel-turning king ruling all beneath the four heavens. This woman knoweth it not, and through the passing of time she thinketh always that her child is base, born of her lowliness.

"Even so, good sons, the Tathāgata observeth all sentient beings, turning in the wheel of birth and death, receiving every bitter poison, and within their bodies they all possess the precious treasury of the tathāgata, even as that woman who knoweth not what she beareth.

"Therefore the Tathāgata preacheth the dharma far and wide, saying: 'Good sons! Despise not yourselves, for within your own bodies dwelleth the buddha-nature. If ye are diligent in exertion and destroy every evil, ye shall receive the name of bodhisattva and of World-Honoured One, and shall turn and guide and deliver sentient beings beyond all counting.'"

Then the World-Honoured One spoke in verse:

As a poor woman of mean appearance,
Whose countenance is plain and lowly,
Who beareth within her a child of noble aspect
Who shall become a wheel-turning king,
Endowed with the seven treasures and every virtue,
Ruling all beneath the four heavens —
Yet she cannot know this,
And always deemeth her child to be base.
I observe all sentient beings
And see that their suffering is even thus:
Within their bodies they bear the tathāgatagarbha,
Yet do not perceive or know it.
Therefore I say unto the bodhisattvas:
Take heed and despise not yourselves!
Within thy body is the tathāgatagarbha,
The ever-present light that saveth the world.
If ye are diligent in exertion,
Ere long ye shall sit upon the seat of awakening
And accomplish the most perfect way,
Delivering sentient beings beyond all counting.

The Ninth Simile: The Golden Image within the Foundry Mold

"Furthermore, good sons, it is as when a master caster casteth a statue of true gold: when it hath been cast, he setteth it upside down upon the ground. Without, it is scorched and blackened; within, the image is unchanged. When the mold is opened and the image brought forth, the golden colour shineth and blazeth.

"Even so, good sons, the Tathāgata observeth all sentient beings: the buddha-treasury is within their bodies, adorned with every mark of perfection. Having observed this, he proclaimeth and expoundeth it far and wide, and those sentient beings attain rest and coolness, and with the vajra-wisdom they shatter the afflictions and open the pure buddha-body, as one bringeth forth a golden image."

Then the World-Honoured One spoke in verse:

As a great caster who casteth
Numberless images of true gold —
A fool who looketh from without
Seeth only scorched and blackened earth.
The caster, knowing it hath cooled,
Openeth the mold and bringeth forth the form;
When all the dross hath been removed,
The marks of beauty shine forth clear and bright.
I behold with the Buddha-eye
All living beings even thus:
Within the mire of affliction
Doth the tathāgata-nature dwell.
I bestow the vajra-wisdom
To shatter the mold of affliction,
To open the tathāgatagarbha —
As true gold is made to shine.
As I have observed, so I declare —
Hearken well, ye bodhisattvas:
Receive and hold these teachings well,
And turn and transform the multitudes.

The Merit of This Sūtra

Then the World-Honoured One addressed the Bodhisattva Vajramati Mahāsattva and said: "Whether one be gone forth from home or dwelling in the world, whether good son or good daughter, whosoever receiveth, holdeth, readeth, reciteth, copieth, or maketh offerings to this Tathāgatagarbha Sūtra, and expoundeth it widely for others — the merit thereby gained is beyond all reckoning.

"Vajramati! If there be a bodhisattva who, for the sake of the way of the Buddha, diligently practiceth and cultivateth the divine powers, entereth into the samādhis, and desireth to plant the roots of virtue; and if he maketh offerings to buddhas of the present more numerous than the sands of the Ganges, and for each and every one of those buddhas buildeth daily a tower of the seven treasures, ten yojanas in height and one yojana in length and breadth, spread with couches of the seven treasures and covered with heavenly silks; and if he thus buildeth for each and every buddha, day after day, more towers of the seven treasures than there are sands in the Ganges, presenting them to each and every tathāgata together with his bodhisattvas, śrāvakas, and the great assembly; and if with such deeds he universally serveth all present buddhas more numerous than the sands of the Ganges; and if in this manner, through successive increase, he buildeth towers of the seven treasures more numerous than the sands of fifty Ganges rivers, making offerings thereby to present buddhas more numerous than the sands of fifty Ganges rivers, together with their bodhisattvas, śrāvakas, and the great assembly, even for hundreds of thousands of myriads of kalpas —

"Vajramati! It would not compare with a person who, delighting in awakening, receiveth, holdeth, readeth, reciteth, copieth, and maketh offerings to even a single simile from this Tathāgatagarbha Sūtra.

"Vajramati! Though the merit of that good son who maketh such offerings to all those buddhas and planteth such good roots be immeasurably great, yet compared with the merit of the good son or good daughter who holdeth this sūtra, it doth not equal one hundredth part, nor one thousandth part, nor can any calculation or simile express the difference."

Then the World-Honoured One spoke again in verse:

If one who seeketh awakening
Should hear and hold this sūtra,
And copy it and make offerings to it,
Even unto a single verse —
The wondrous hidden treasury of the Tathāgata —
And for even a moment raise a thought of joyful assent:
Hearken to this true teaching,
For its merit is beyond all measure.
If one who seeketh awakening,
Established in the power of great divine knowledge,
Desireth to make offerings to the buddhas of the ten directions,
To the bodhisattvas and the śrāvaka assembly —
Their number exceeding the sands of the Ganges,
Through koṭis of kalpas beyond all thought —
And for each and every buddha
Buildeth a wondrous tower of treasures,
Ten yojanas in height,
Forty li in length and breadth,
With couches of the seven treasures within,
Adorned with every kind of splendour,
Spread with heavenly silken coverings,
Each seat set apart in beauty —
Beyond counting, past the sands of the Ganges,
Presented to the buddhas and the great assembly,
All of these offered up,
Day and night without ceasing,
For hundreds of thousands of myriads of kalpas —
Such is the merit thus obtained.
Yet one of wisdom who heareth this sūtra
And is able to hold even a single simile,
And expoundeth it for the sake of others —
That merit surpasseth the former,
Even unto the reach of all calculation
And every simile, it cannot be matched.
That upon which all sentient beings depend —
Swiftly to accomplish the unsurpassed way!
Let the bodhisattvas reflect with care
Upon the most profound tathāgatagarbha:
Know that all sentient beings possess it,
And swiftly accomplish the unsurpassed way.

The Story of the Buddha Ever-Shining-Light-King

Then the World-Honoured One again addressed the Bodhisattva Vajramati and said: "In ages past, through measureless, boundless, inconceivable asaṃkhyeya kalpas — and even beyond that number — there was a buddha whose name was Ever-Shining-Light-King Tathāgata, Arhat, Samyak-saṃbuddha, endowed with perfect knowledge and conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, World-Honoured One.

"Vajramati! Why was he called Ever-Shining-Light-King? When that buddha in former times was practising the way of the bodhisattva, from the time he descended into his mother's womb he constantly radiated light that illumined the lands of a thousand buddhas throughout the ten directions, even unto the dust-mote realms. Whatsoever sentient beings beheld that light were filled with joy, all their afflictions were extinguished, their bodies were endowed with strength and beauty, their mindfulness and wisdom were perfected, and they attained unobstructed eloquence.

"If those in the hells, among the hungry ghosts, among the animals, in the realm of Yama, or among the asuras beheld that light, they were delivered from the evil paths and born among gods and humans. If the gods and humans beheld that light, they attained irreversibility upon the way of unsurpassed awakening and were endowed with the five divine powers. If those already irreversible beheld it, they attained the patient acceptance of the unborn, and the fifty merits, and the revolving dhāraṇī.

"Vajramati! The lands illumined by that light were all adorned and pure, like heavenly beryl, with cords of gold marking out the eight-fold roads, with every kind of jewelled tree bearing blossoms and fruit, fragrant and flourishing. Gentle breezes blew and drew forth subtle and wondrous sounds, proclaiming the merits of the Three Jewels and the bodhisattvas — the faculties, the powers, the limbs of awakening, the path, meditation, and liberation. All beings who heard them attained the joy of the dharma, their faith and delight grew firm, and they were forever delivered from the evil paths.

"Vajramati! All sentient beings in those lands throughout the ten directions, blessed by that light, joined their palms in reverence through the six periods of day and night.

"Vajramati! From the time that bodhisattva entered the womb, through his birth, and even unto his attainment of buddhahood, unto his final nirvāṇa without remainder, he ever radiated light. And after his passing into nirvāṇa, the stūpas enshrining his relics also radiated light evermore. For this reason the gods and humans of the world called him Ever-Shining-Light-King.

"Vajramati! When the Tathāgata Ever-Shining-Light-King, Arhat, Samyak-saṃbuddha, first accomplished buddhahood, there was within his dharma a bodhisattva named Boundless-Light, who with twenty koṭis of bodhisattvas formed his retinue. The Bodhisattva-Mahāsattva Boundless-Light, in the presence of that buddha, inquired concerning this Tathāgatagarbha Sūtra, and the Buddha expounded it. He sat in a single sitting through fifty great kalpas, guarding and keeping in mind all the bodhisattvas, and his voice was heard throughout the dust-mote realms of a ten-fold buddha-land, hundreds of thousands of buddha-lands, expounding for the bodhisattvas, through numberless conditions and hundreds of thousands of similes, this great vehicle sūtra of the Tathāgatagarbha.

"All the bodhisattvas who heard this sūtra, received it, held it, recited it, and practised it as taught — save for four bodhisattvas — have all attained buddhahood.

"Vajramati! Think not that these are different ones. That Bodhisattva Boundless-Light — who was he? He was none other than myself. And the four bodhisattvas who have not yet attained buddhahood are Mañjuśrī, Avalokiteśvara, Mahāsthāmaprāpta, and thou, Vajramati.

"Vajramati! This Tathāgatagarbha Sūtra bringeth great benefit. Whosoever heareth it shall accomplish the way of the Buddha."

Then the World-Honoured One spoke again in verse:

In ages past, through numberless kalpas,
There was a buddha called Light-King,
Who ever radiated great light,
Illumining lands beyond all counting.
The Bodhisattva Boundless-Light,
When that buddha first attained the way,
Inquired concerning this sūtra,
And the Buddha thereupon expounded it.
All who met that Most Excellent One
And heard this sūtra in his presence
Have already accomplished buddhahood —
Save only four bodhisattvas:
Mañjuśrī, Avalokiteśvara,
Mahāsthāmaprāpta, and Vajramati.
These four bodhisattvas all
Have heard this dharma in ages past.
Vajramati was among them,
The foremost son of divine power,
Who at that time bore the name Boundless-Light
And heard this sūtra then.
When I in former times sought the way,
In the presence of the Buddha Lion-Banner,
I also received this sūtra
And heard it and practised as it taught.
Through these good roots of mine
I swiftly accomplished the way of the Buddha.
Therefore, O bodhisattvas,
Receive and hold and proclaim this sūtra!
Having heard it, practise as it teacheth,
And ye shall attain buddhahood as I have now.
Whosoever holdeth this sūtra —
Bow to him as to a World-Honoured One.
Whosoever obtaineth this sūtra
Is called a lord of the buddha-dharma,
And is a protector of the world,
Praised by all the buddhas.
Whosoever holdeth this sūtra
Is called a dharma-king,
Is called the eye of the world —
Praise him as ye would a World-Honoured One.

When the World-Honoured One had spoken this sūtra, Vajramati and all the bodhisattvas, the fourfold assembly and their retinue, and all the devas, humans, gandharvas, asuras, and the rest, having heard what the Buddha taught, rejoiced greatly and reverently put it into practice.

Colophon

The Tathāgatagarbha Sūtra (如來藏經, T.666) was translated from Sanskrit into Chinese by the Indian monk Buddhabhadra (佛陀跋陀羅, c. 359–429 CE) around 420 CE. It is the foundational text of the tathāgatagarbha tradition, which became one of the most influential currents in East Asian Buddhism, shaping Chan, Tiantai, and Huayan thought. The nine similes — lotus, honey, grain, gold, treasure, seed, statue, womb, and mold — remain among the most recognizable images in Mahāyāna literature.

This English translation was rendered independently from the Classical Chinese by the New Tianmu Anglican Church, 2026. The register is that of the King James Bible, as commissioned. No prior English translation was used as a source. The Grosnick (1995) rendering was not consulted during translation.

Translated from the Classical Chinese and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.

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Source Text: 大方等如來藏經

Chinese source text from the Taishō Tripiṭaka, Vol. 16, No. 666 (CBETA). Translated into Chinese by Buddhabhadra (佛陀跋陀羅) in 420 CE from a now-lost Sanskrit original. Presented here for reference, study, and verification alongside the English translation above.

如是我聞：一時佛在王舍城耆闍崛山中，寶月講堂栴檀重閣，成佛十年與大比丘眾百千人俱，菩薩摩訶薩六十恒河沙，皆悉成就大精進力，已曾供養百千億那由他諸佛，皆悉能轉不退法輪，若有眾生聞其名者，於無上道終不退轉，其名曰：法慧菩薩、師子慧菩薩、金剛慧菩薩、調慧菩薩、妙慧菩薩、月光菩薩、寶月菩薩、滿月菩薩、勇猛菩薩、無量勇菩薩、無邊勇菩薩、超三界菩薩、觀世音菩薩、大勢至菩薩、香象菩薩、香上菩薩、香上首菩薩、首藏菩薩、日藏菩薩、幢相菩薩、大幢相菩薩、離垢幢菩薩、無邊光菩薩、放光菩薩、離垢光菩薩、喜王菩薩、常喜菩薩、寶手菩薩、虛空藏菩薩、離憍慢菩薩、須彌山菩薩、光德王菩薩、總持自在王菩薩、總持菩薩、滅眾病菩薩、療一切眾生病菩薩、歡喜念菩薩、饜意菩薩、常饜菩薩、普照菩薩、月明菩薩、寶慧菩薩、轉女身菩薩、大雷音菩薩、導師菩薩、不虛見菩薩、一切法自在菩薩、彌勒菩薩、文殊師利菩薩，如是等六十恒河沙菩薩摩訶薩，從無量佛剎，與無央數天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽俱，悉皆來集尊重供養。

爾時世尊於栴檀重閣，正坐三昧而現神變，有千葉蓮華大如車輪，其數無量，色香具足而未開敷，一切花內皆有化佛，上昇虛空彌覆世界猶如寶帳，一一蓮花放無量光，一切蓮花同時舒榮。佛神力故，須臾之間皆悉萎變，其諸花內一切化佛結加趺坐，各放無數百千光明，於時此剎莊嚴殊特，一切大眾歡喜踊躍，怪未曾有咸有疑念：「今何因緣，無數妙花忽然毀變？萎黑臭穢甚可惡饜。」

爾時世尊，知諸菩薩大眾所疑，告金剛慧：「善男子！於佛法中諸有所疑，恣汝所問。」時金剛慧菩薩知諸大眾咸有疑念，而白佛言：「世尊！以何因緣，無數蓮花中皆有化佛，上昇虛空彌覆世界，須臾之間皆悉萎變？一切化佛各放無數百千光明，眾會悉見合掌恭敬。」

爾時金剛慧菩薩，以偈頌曰：

我昔未曾覩，神變若今日，見佛百千億，坐彼蓮花藏，各放無數光，彌覆一切剎。離垢諸導師，莊嚴諸世界，蓮花忽萎變，莫不生惡饜。今以何因緣，而現此神化？我覩恒沙佛，及無量神變，未曾見如今，願為分別說。

爾時世尊，告金剛慧及諸菩薩言：「善男子！有大方等經名如來藏，將欲演說故現斯瑞，汝等諦聽，善思念之。」咸言：「善哉！願樂欲聞。」

佛言：「善男子！如佛所化無數蓮花忽然萎變，無量化佛在蓮花內，相好莊嚴結加趺坐，放大光明，眾覩希有靡不恭敬。如是善男子！我以佛眼觀一切眾生，貪欲恚癡諸煩惱中，有如來智、如來眼、如來身，結加趺坐儼然不動。善男子！一切眾生雖在諸趣，煩惱身中有如來藏，常無染污、德相備足，如我無異。又善男子！譬如天眼之人觀未敷花，見諸花內有如來身結加趺坐，除去萎花便得顯現。如是善男子！佛見眾生如來藏已，欲令開敷為說經法，除滅煩惱顯現佛性。善男子！諸佛法爾，若佛出世若不出世，一切眾生如來之藏常住不變，但彼眾生煩惱覆故。如來出世廣為說法，除滅塵勞淨一切智。善男子！若有菩薩信樂此法，專心修學便得解脫成等正覺，普為世間施作佛事。」

爾時世尊以偈頌曰：

譬如萎變花，其花未開敷，天眼者觀見，如來身無染。除去萎花已，見無礙導師，為斷煩惱故，最勝出世間。佛觀眾生類，悉有如來藏，無量煩惱覆，猶如穢花纏。我為諸眾生，除滅煩惱故，普為說正法，令速成佛道。我已佛眼見，一切眾生身，佛藏安隱住，說法令開現。

復次善男子！譬如淳蜜在巖樹中，無數群蜂圍繞守護。時有一人巧智方便，先除彼蜂乃取其蜜，隨意食用惠及遠近。如是善男子！一切眾生有如來藏，如彼淳蜜在于巖樹，為諸煩惱之所覆蔽，亦如彼蜜群蜂守護。我以佛眼如實觀之，以善方便隨應說法，滅除煩惱開佛知見，普為世間施作佛事。

爾時世尊以偈頌曰：

譬如巖樹蜜，無量蜂圍繞，巧方便取者，先除彼群蜂。眾生如來藏，猶如巖樹蜜，結使塵勞纏，如群蜂守護。我為諸眾生，方便說正法，滅除煩惱蜂，開發如來藏。具足無礙辯，演說甘露法，普令成正覺，大悲濟群生。

復次善男子！譬如粳糧未離皮糩，貧愚輕賤謂為可棄，除蕩既精常為御用。如是善男子！我以佛眼觀諸眾生，煩惱糠糩覆蔽如來無量知見，故以方便如應說法，令除煩惱淨一切智，於諸世間為最正覺。

爾時世尊，以偈頌曰：

譬一切粳糧，皮糩未除蕩，貧者猶賤之，謂為可棄物。外雖似無用，內實不毀壞，除去皮糩已，乃為王者膳。我見眾生類，煩惱隱佛藏，為說除滅法，令得一切智。如我如來性，眾生亦復然，開化令清淨，速成無上道。

復次善男子！譬如真金墮不淨處，隱沒不現經歷年載，真金不壞而莫能知。有天眼者語眾人言：『此不淨中有真金寶，汝等出之隨意受用。』如是善男子！不淨處者無量煩惱是，真金寶者如來藏是，有天眼者謂如來是。是故如來廣為說法，令諸眾生除滅煩惱，悉成正覺施作佛事。

爾時世尊以偈頌曰：

如金在不淨，隱沒莫能見，天眼者乃見，即以告眾人：『汝等若出之，洗滌令清淨，隨意而受用，親屬悉蒙慶。』善逝眼如是，觀諸眾生類，煩惱淤泥中，如來性不壞。隨應而說法，令辦一切事，佛性煩惱覆，速除令清淨。

復次善男子！譬如貧家有珍寶藏，寶不能言：『我在於此。』既不自知又無語者，不能開發此珍寶藏，一切眾生亦復如是。如來知見力無所畏，大法寶藏在其身內，不聞不知耽惑五欲，輪轉生死受苦無量。是故諸佛出興于世，為開身內如來法藏，彼即信受淨一切智，普為眾生開如來藏，無礙辯才為大施主。如是善男子！我以佛眼觀諸眾生有如來藏，故為諸菩薩而說此法。

爾時世尊以偈頌曰：

譬如貧人家，內有珍寶藏，主既不知見，寶又不能言，窮年抱愚冥，無有示語者，有寶而不知，故常致貧苦。佛眼觀眾生，雖流轉五道，大寶在身內，常在不變易。如是觀察已，而為眾生說，令得智寶藏，大富兼廣利。若信我所說，一切有寶藏，信勤方便行，疾成無上道。

復次善男子！譬如菴羅果內實不壞，種之於地成大樹王。如是善男子！我以佛眼觀諸眾生，如來寶藏在無明殼，猶如果種在於核內。善男子！彼如來藏清涼無熱，大智慧聚妙寂泥洹，名為如來、應供、等正覺。善男子！如來如是觀眾生已，為菩薩摩訶薩淨佛智故顯現此義。

爾時世尊以偈頌曰：

譬如菴羅果，內實不毀壞，種之於大地，必成大樹王。如來無漏眼，觀一切眾生，身內如來藏，如花果中實。無明覆佛藏，汝等應信知，三昧智具足，一切無能壞。是故我說法，開彼如來藏，疾成無上道，如果成樹王。

復次善男子！譬如有人持真金像，行詣他國經由險路懼遭劫奪，裹以弊物令無識者。此人於道忽便命終，於是金像棄捐曠野，行人踐蹈咸謂不淨。得天眼者見弊物中有真金像，即為出之一切禮敬。如是善男子！我見眾生種種煩惱，長夜流轉生死無量，如來妙藏在其身內，儼然清淨如我無異。是故佛為眾生說法，斷除煩惱淨如來智，轉復化導一切世間。

爾時世尊以偈頌曰：

譬人持金像，行詣於他國，裹以弊穢物，棄之在曠野。天眼者見之，即以告眾人，去穢現真像，一切大歡喜。我天眼亦然，觀彼眾生類，惡業煩惱纏，生死備眾苦。又見彼眾生，無明塵垢中，如來性不動，無能毀壞者。佛既見如是，為諸菩薩說，煩惱眾惡業，覆弊最勝身。當勤淨除斷，顯出如來智，天人龍鬼神，一切所歸仰。

復次善男子！譬如女人貧賤醜陋，眾人所惡而懷貴子，當為聖王王四天下；此人不知經歷時節，常作下劣生賤子想。如是善男子！如來觀察一切眾生，輪轉生死受諸苦毒，其身皆有如來寶藏，如彼女人而不覺知。是故如來普為說法，言：『善男子！莫自輕鄙，汝等自身皆有佛性，若勤精進滅眾過惡，則受菩薩及世尊號，化導濟度無量眾生。』

爾時世尊以偈頌曰：

譬如貧女人，色貌甚庸陋，而懷貴相子，當為轉輪王，七寶備眾德，王有四天下，而彼不能知，常作下劣想。我觀諸眾生，嬰苦亦如是，身懷如來藏，而不自覺知。是故告菩薩，慎勿自輕鄙，汝身如來藏，常有濟世明，若勤修精進，不久坐道場，成最正覺道，度脫無量眾。

復次善男子！譬如鑄師鑄真金像，既鑄成已倒置于地，外雖焦黑內像不變，開摸出像金色晃曜。如是善男子！如來觀察一切眾生，佛藏在身眾相具足。如是觀已廣為顯說，彼諸眾生得息清涼，以金剛慧搥破煩惱，開淨佛身如出金像。

爾時世尊以偈頌曰：

譬如大冶鑄，無量真金像，愚者自外觀，但見焦黑土；鑄師量已冷，開摸令質現，眾穢既已除，相好畫然顯。我以佛眼觀，眾生類如是，煩惱淤泥中，皆有如來性。授以金剛慧，搥破煩惱摸，開發如來藏，如真金顯現。如我所觀察，示語諸菩薩，汝等善受持，轉化諸群生。

爾時世尊告金剛慧菩薩摩訶薩：「若出家若在家，善男子善女人，受持讀誦書寫供養，廣為人說如來藏經，所獲功德不可計量。金剛慧！若有菩薩為佛道故，勤行精進修習神通，入諸三昧欲殖德本，供養過恒河沙現在諸佛，造過恒河沙七寶臺閣，高十由旬、縱廣正等各一由旬，設七寶床敷以天繒，為一一佛日日造立過恒河沙七寶臺閣，以用奉獻一一如來及諸菩薩聲聞大眾。以如是事普為一切過恒河沙現在諸佛，如是次第乃至過五十恒沙眾寶臺閣，以用供養過五十恒沙現在諸佛及諸菩薩聲聞大眾，乃至無量百千萬劫。金剛慧！不如有人樂喜菩提，於如來藏經受持讀誦書寫供養乃至一譬喻者。金剛慧！此善男子，於諸佛所種諸善根福雖無量，比善男子善女人所得功德，百分不及一千分不及一，乃至算數譬喻所不能及。」

爾時世尊重說偈言：

若人求菩提，聞持此經者，書寫而供養，乃至於一偈，如來微妙藏，須臾發隨喜，當聽此正教，功德無有量。若人求菩提，住大神通力，欲供十方佛，菩薩聲聞眾，其數過恒沙，億載不思議，為一一諸佛，造立妙寶臺，臺高十由旬，縱廣四十里，中施七寶座，嚴飾備眾妙，敷以天繒褥，隨座各殊異，無量過恒沙，獻佛及大眾，悉以此奉獻，日夜不休息，滿百千萬劫，所獲福如是。慧者聞此經，能持一譬喻，而為人解說，其福過於彼，乃至於算數，譬喻所不及。眾生之所依，速成無上道，菩薩諦思惟，甚深如來藏，知眾生悉有，疾成無上道。

爾時世尊，復告金剛慧菩薩言：「過去久遠無量無邊，不可思議阿僧祇劫，復過是數。爾時有佛，號常放光明王如來、應供、等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。金剛慧！何故名曰常放光明王？彼佛本行菩薩道時，降神母胎常放光明，徹照十方千佛世界微塵等剎。若有眾生見斯光者一切歡喜，煩惱悉滅色力具足，念智成就得無礙辯。若地獄、餓鬼、畜生、閻羅王、阿修羅等見光明者，皆離惡道生天人中。若諸天人見光明者，於無上道得不退轉，具五神通。若不退轉者，皆得無生法忍五十功德旋陀羅尼。金剛慧！彼光明所照國土，皆悉嚴淨如天琉璃，黃金為繩以界八道，種種寶樹花果茂盛香氣芬馨，微風吹動出微妙音，演暢三寶菩薩功德，根、力、覺、道、禪定、解脫。眾生聞者皆得法喜，信樂堅固永離惡道。金剛慧！彼十方剎一切眾生蒙光明故，晝夜六時合掌恭敬。金剛慧！彼菩薩處胎出生，乃至成佛、無餘泥洹常放光明，般泥洹後舍利塔廟亦常放光。以是因緣諸天世人，號曰常放光明王。

金剛慧！常放光明王如來、應供、等正覺初成佛時，於其法中有一菩薩名無邊光，與二十億菩薩以為眷屬。無邊光菩薩摩訶薩於彼佛所，問如來藏經，佛為演說，在於一坐經五十大劫，護念一切諸菩薩故，其音普告十佛世界微塵等百千佛剎，為諸菩薩無數因緣百千譬喻，說如來藏大乘經典。諸菩薩等聞說此經，受持讀誦如說修行，除四菩薩皆已成佛。金剛慧！汝莫異觀，彼無邊光菩薩豈異人乎？即我身是。彼四菩薩未成佛者，文殊師利、觀世音、大勢至、汝金剛慧是，金剛慧！如來藏經能大饒益，若有聞者皆成佛道。」

爾時世尊重說偈言：

過去無數劫，佛號光明王，常放大光明，普照無量土。無邊光菩薩，於佛初成道，而啟問此經，佛即為演說。其有遇最勝，而聞此經者，皆已得成佛，唯除四菩薩：文殊、觀世音、大勢、金剛慧。此四菩薩等，皆曾聞此法，金剛慧為彼，第一神通子，時號無邊光，已曾聞此經。我本求道時，師子幢佛所，亦曾受斯經，如聞說修行，我因此善根，疾得成佛道。是故諸菩薩，應持說此經，聞已如說行，得佛如我今。若持此經者，當禮如世尊，若得此經者，是名佛法主，則為世間護，諸佛之所歎。若有持是經，是人名法王，是為世間眼，應讚如世尊。

爾時世尊說此經已，金剛慧及諸菩薩，四眾眷屬，天、人、乾闥婆、阿修羅等，聞佛所說，歡喜奉行。

Source Colophon

Chinese source text of the 大方等如來藏經 (Dàfāngděng Rúláizàng Jīng), Taishō Tripiṭaka Vol. 16, No. 666, retrieved from the CBETA (Chinese Buddhist Electronic Text Association) digital corpus via their GitHub XML repository. The text was translated from Sanskrit into Chinese by the Indian monk Buddhabhadra (佛陀跋陀羅, c. 359–429 CE) around 420 CE at the Eastern Jin court. The Sanskrit original is lost; this Chinese translation is the primary witness to the text.

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