Chapter Five: Eight Parables of the Tathagatagarbha (2)

Original Text: Virtuous men. The Tathagata, having thus observed sentient beings, manifests this truth for the sake of the bodhisattva-mahasattvas purifying the Buddha’s wisdom.

Explanation: Virtuous men, after the Tathagata thus observed sentient beings, in order to purify the wisdom of the bodhisattva-mahasattvas and enable them to swiftly attain the pure wisdom of the Tathagata, He manifests this true meaning of the Tathagatagarbha for sentient beings and for the bodhisattvas.

After the Tathagata thus observed sentient beings, He knew that within their bodies lies the pure Tathagatagarbha, free from heat and affliction. It resides within the shell of sentient beings’ ignorance, wrapped inside the five aggregates body of greed, hatred, and delusion, unseen by sentient beings. In order for the bodhisattva-mahasattvas to attain the pure wisdom of the Tathagata, realize the Tathagata’s wisdom and virtuous marks, ultimately perfecting the unsurpassed wisdom of the Buddha, transforming consciousness into wisdom, becoming Buddhas to liberate sentient beings, He manifests to sentient beings, manifests to the bodhisattvas, the pure Tathagatagarbha within sentient beings’ bodies. Then He enables the bodhisattva-mahasattvas to awaken to the Buddha’s knowledge and vision, realizing the pure treasury of the Tathagata. The Buddha proclaimed His great vow to extensively liberate sentient beings in all Buddha-lands, in order to reveal and awaken sentient beings to the Buddha’s knowledge and vision, to reveal the treasury of the Tathagata’s wisdom, enabling the bodhisattvas to realize the Tathagata’s wisdom and virtuous marks, attain great wisdom, and ultimately become the pure, perfect, enlightened, unsurpassed Buddha.

Original Text: At that time, the World-Honored One spoke in verse:

Like the amala fruit, its inner seed undestroyed. Planted in the great earth, it will surely become a great king of trees.

With the Tathagata’s flawless eye, He observes all sentient beings. The Tathagatagarbha within their bodies is like the fruit within the flower.

Ignorance covers the Buddha-treasure; you all should believe and know. Samadhi wisdom is complete; nothing can destroy it.

Therefore, I preach the Dharma, opening that Tathagatagarbha. Swiftly achieving the supreme Way, like the fruit becoming the king of trees.

Explanation: Finally, the World-Honored One summarized all the parables with a verse:

Like the amala fruit, its inner seed undestroyed. Planted in the great earth, it will surely become a great king of trees. Like the amala fruit, inside it is the seed called the fruit, undestroyed. Planted in the great earth, it will eventually grow into a towering tree, becoming the king of trees. This illustrates that although the seed is small, its potential is immense, merely wrapped within the shell of sentient beings’ ignorance, unable to manifest its great virtue and power. The Buddha, with skillful means, breaks through sentient beings’ shell of ignorance, causing the Tathagatagarbha to manifest. Sentient beings, upon realizing it, can achieve the towering tree like the Buddha.

With the Tathagata’s flawless eye, He observes all sentient beings. The Tathagatagarbha within their bodies is like the fruit within the flower. The Buddha’s flawless wisdom eye observed that within all sentient beings’ five aggregates bodies, within their afflicted bodies, inside the shell of ignorance, lies the Tathagatagarbha, the Tathagata’s wisdom and virtuous marks, just like the undestroyed fruit within the flower. The Buddha has completely severed all kinds of ignorance, without a trace of habitual afflictions remaining. This is called flawless; wholesome dharmas and wholesome roots can no longer leak out. Having reached ultimate flawlessness, He has perfectly become a Buddha.

Ignorance covers the Buddha-treasure; you all should believe and know. Samadhi wisdom is complete; nothing can destroy it. The ignorance within sentient beings’ minds covers and obscures the pure treasury of the Buddha, the Tathagatagarbha, preventing sentient beings from seeing the Tathagatagarbha themselves. You, this assembly, should believe and should also realize that the Tathagatagarbha possesses complete samadhi power and wisdom power; no dharma can destroy the Tathagatagarbha within sentient beings’ bodies.

When the bodhisattva-mahasattvas’ concentration and wisdom are complete, they will be able to realize this pure Tathagatagarbha, which within the afflicted body can never be destroyed. What can be destroyed? Afflictions can be destroyed, the shell of ignorance can be destroyed, sentient beings’ five aggregates body can be destroyed, but this Tathagatagarbha is eternally unborn and undying; no power whatsoever can destroy it even slightly. Why can it not be destroyed? Because it is formless, signless, unborn and undying; its nature is inherently so, without the characteristic of arising and ceasing. It is naturally thus; therefore, no power can change it, annihilate it, or destroy it.

Therefore, I preach the Dharma, opening that Tathagatagarbha. Swiftly achieving the supreme Way, like the fruit becoming the king of trees. Therefore, I preach the Dharma to reveal the Tathagatagarbha within sentient beings’ own bodies, to manifest it, enabling sentient beings to realize it, see it, and ultimately swiftly achieve the unsurpassed Buddha Way, just as the fruit becomes the king of trees. This fruit symbolizes the Tathagatagarbha. The Tathagatagarbha can accomplish all dharmas of the mundane and supramundane; it can enable sentient beings to achieve the Buddha Way, which is achieving the king of trees, the king among trees. This is the parable of the king of trees, illustrating that the Tathagatagarbha is like a true, indestructible fruit that can grow into a towering tree, enabling sentient beings to ultimately achieve the Buddha Way.

Next, the Buddha spoke of the sixth parable of the Tathagatagarbha, comparing the Tathagatagarbha to a pure gold image.

Original Text: Furthermore, virtuous men. For example, a person carrying a pure gold image travels to another country. Passing through dangerous paths, fearing robbery, he wraps it in tattered cloth so that no one recognizes it.

Explanation: Furthermore, virtuous men, for example, a person carrying a pure gold image travels a long distance to another country. The path between these two countries is long and perilous. This person, fearing bandits and worried that the pure gold image might be discovered and robbed by robbers, devised a plan. He wrapped the pure gold image in dirty, filthy rags, such as torn clothes, dirty cloth, mud, and grass, covering the outside of the pure gold image. The purpose was to conceal the pure gold image first, preventing others from discovering it, making people think it was dirty, worthless trash that no one would want.

Original Text: This person suddenly dies on the way. Thus, the gold image is abandoned in the wilderness. Passersby tread upon it, all saying it is impure. One with the divine eye sees the pure gold image within the tattered cloth, takes it out, and all pay homage to it.

Explanation: After wrapping it, this person suddenly met with misfortune on the road and died unexpectedly. Thus, the pure gold image was abandoned in the wilderness. Passersby stepped on it, all saying this bundle was unclean. But one who had attained the divine eye saw the pure gold image within the tattered cloth bundle, took out the pure gold image, and paid various respects to it.

What does the person's death signify? It signifies the impermanence of human life; the five aggregates can cease at any time. But although the person died, the pure gold image did not perish with his death. This illustrates that although the five aggregates cease, the Tathagatagarbha does not cease. After this person died, the pure gold image was abandoned in the wilderness, discarded in the desolate wilds. Passersby coming and going encountered this bundle wrapped in dirty, tattered rags and thought nothing of it. Passersby trampled it with their feet, all considering it unclean filth, unaware of what was inside, and no one opened it. Just like our own tattered five aggregates, no one looks within for the true golden treasure, the Tathagatagarbha. Within our five aggregates body lies the wish-fulfilling jewel, yet no one recognizes or knows it; instead, they unconsciously use it to create unwholesome karma.

But one with the divine eye saw the pure gold image within the tattered cloth, just as the Buddha said upon attaining enlightenment: "All beings on earth possess the Tathagata's wisdom and virtuous marks." The Buddha discovered the Tathagatagarbha, this true golden treasure image, removed the outer wrapping of the tattered, filthy five aggregates, and extracted the pure gold image, the Tathagatagarbha. After taking it out, everyone saw it, and all came to pay homage. Thus, the Buddha can discover the Tathagatagarbha treasure within sentient beings’ bodies. After discovering it, He reveals it to others for realization. After realization, all people practice according to it, become prosperous and noble, and ultimately become the perfect Buddha.

The divine eye can see everything, regardless of what is wrapped around it. The divine eye has penetrating vision; even if you wrap it with something as thick as the Earth, the divine eye can still penetrate the Earth and see what is inside. This possessor of the divine eye symbolizes the Buddha, the World-Honored One. The Buddha can perceive the true nature of all dharmas; within the dirty, tattered five aggregates, He can perceive the Tathagatagarbha and Buddha-nature amidst the afflictions.

Original Text: Thus, virtuous men. I see sentient beings with various afflictions, revolving in the long night, undergoing immeasurable births and deaths. The Tathagata’s wondrous treasury is within their bodies, perfectly pure, no different from me. Therefore, the Buddha preaches the Dharma for sentient beings, cutting off afflictions, purifying the Tathagata’s wisdom, transforming and guiding all the world.

Explanation: Just like the parable of the pure gold image, virtuous men, I see sentient beings, because of various afflictions, revolving ceaselessly in the long night of birth and death, undergoing immeasurable kalpas of birth and death. Yet the Tathagata’s wondrous treasury is within their bodies, perfectly pure, no different from my immaculate consciousness. Therefore, the Buddha preaches the Dharma for sentient beings, enabling them to cut off afflictions, purify wisdom, perfectly attain the Tathagata’s wisdom and virtuous marks, and then transform and guide all immeasurable sentient beings in the world.

The Tathagata’s wondrous treasury is the Tathagata’s treasure; "wondrous" means marvelous like a wish-fulfilling jewel, able to manifest all wondrous existences of the three realms’ worldly dharmas, hence called the Tathagata’s wondrous treasury. The Tathagata’s wondrous treasury within sentient beings’ afflicted bodies remains so pure; sentient beings’ greed, hatred, and delusion have not defiled it. Its purity and wisdom are the same as the Buddha’s immaculate consciousness, without any difference—both are so pure, so precious, so wondrous.

The tattered cloth wrapping the pure gold symbolizes sentient beings’ various afflictions. Sentient beings, because of various afflictions, continuously revolve in the long night of birth and death. As long as they have not returned to the right path, have not realized the mind and seen the nature, birth and death are beginningless and endless, with no time of liberation. Only when you realize the Tathagata’s treasury, sever afflictions and ignorance, does the long night of birth and death end, and there is no more birth and death. The mind-ground is filled with light, without ignorance or darkness. In order to reveal the Tathagata’s wondrous treasury within sentient beings’ afflicted bodies, enabling sentient beings to attain great wealth and freedom, the Buddha appeared in the world to preach the Dharma for sentient beings. The purpose is to cut off sentient beings’ afflictions, realize the Tathagata’s wisdom and virtuous marks, and find the Tathagata’s treasury. Transforming and guiding all sentient beings in the world is like an endless lamp, lamps lighting lamps, enabling the Buddha Dharma to continue perpetually, liberating all sentient beings from the dark night of birth and death.

Original Text: At that time, the World-Honored One spoke in verse:

Like a person carrying a gold image, traveling to another country, wrapped in tattered filth, abandoned in the wilderness.

One with the divine eye sees it, immediately tells the crowd, removes the filth to reveal the true image, all greatly rejoice.

My divine eye is likewise, observing those sentient beings, bound by evil karma and afflictions, undergoing all sufferings of birth and death.

I also see those sentient beings, within the dust of ignorance, the Buddha-nature unmoving, none can destroy it.

The Buddha, having seen thus, speaks for the bodhisattvas, the afflictions and evil deeds cover the supreme body.

Diligently purify and sever, reveal the Tathagata’s wisdom, devas, humans, dragons, spirits, all revere and rely on it.

Explanation: The World-Honored One again summarized with a verse:

Like a person carrying a gold image, traveling to another country, wrapped in tattered filth, abandoned in the wilderness. For example, a person carrying a gold image travels on the road to another country. Fearing bandits, he wraps the pure gold image in dirty, filthy rags. Finally, the person suddenly dies, and the pure gold image is discarded in the wilderness. This illustrates that the Tathagata’s wondrous treasury does not die with the person’s death; it does not perish with the cessation of the five aggregates.

One with the divine eye sees it, immediately tells the crowd, removes the filth to reveal the true image, all greatly rejoice. One who possesses the divine eye discovered the pure gold image and immediately told the crowd. The crowd then removed the dirty rags, revealing the pure gold image, and all were greatly delighted. The divine eye possessor symbolizes the Buddha, the World-Honored One. The Buddha sees the Tathagata’s treasury within sentient beings’ afflicted bodies, eternal and unchanging. He reveals it to sentient beings and devises methods to subdue afflictions and extract the treasure. The Buddha tells sentient beings that within the afflicted body lies the Tathagata’s wondrous treasury, which requires methods to subdue the self-mind to excavate, realize one’s own Tathagata’s wondrous treasury, realize the mind and see the nature, and ultimately become a Buddha.

My divine eye is likewise, observing those sentient beings, bound by evil karma and afflictions, undergoing all sufferings of birth and death. My divine eye is also like this, able to see all kinds of sentient beings. Their created evil karma and self-mind afflictions entangle the Tathagata’s wondrous treasury. Because they do not see the treasure, they are poor and suffer, revolving in birth and death.

I also see those sentient beings, within the dust of ignorance, the Buddha-nature unmoving, none can destroy it. I also see those sentient beings; within their ignorance, afflictions, and worldly defilements, the nature to become a Buddha is perfectly unmoving; no one can destroy it. Because it is as indestructible as vajra.

The Buddha, having seen thus, speaks for the bodhisattvas, the afflictions and evil deeds cover the supreme body. The Buddhas, having seen such a true golden wondrous treasury, must proclaim the wondrous Dharma of the Tathagatagarbha for the bodhisattvas. They tell the bodhisattvas that sentient beings’ afflictions and evil deeds cover the Tathagata’s wondrous treasury, obscuring their own supreme Dharma-body Tathagatagarbha, preventing sentient beings from attaining great freedom and great liberation.

Diligently purify and sever, reveal the Tathagata’s wisdom, devas, humans, dragons, spirits, all revere and rely on it. The Buddha instructed the bodhisattvas, saying, "You should diligently sever all afflictions, sever all ignorance, purify your own wisdom, and only then can you reveal the Tathagata’s great wisdom, transform consciousness into wisdom, and possess the Tathagata’s wisdom." The eight consciousnesses transform into the four wisdoms; when the four wisdoms are perfectly bright, one becomes a Buddha, the World-Honored One, complete with ten epithets. After sentient beings become Buddhas, they all possess ten epithets. All devas, dragons, spirits, and the great assembly come to revere and take refuge in the Teacher of Gods and Humans, the Most Venerable in the Three Realms.

Below is the seventh parable, the parable of the poor woman carrying a noble child.

Original Text: Furthermore, virtuous men. For example, a woman, poor, lowly, and ugly, despised by all, yet carries a noble child who will become a sage king ruling the four continents. This person, unaware, constantly thinks of herself as lowly, giving birth to a lowly child.

Explanation: The Buddha said: Furthermore, virtuous men, for example, a woman who is poor, lowly, and ugly, despised by all, yet she carries a noble child in her womb. This child in the womb will become a wheel-turning sage king, ruling the four continents. This woman does not know the truth of her situation and the causes and conditions of the time. She constantly thinks she might give birth to a lowly child.

A woman who is originally ugly, poor, and lowly, despised by all, no one likes her, and she feels very inferior. Although she is like this, she carries a noble child, a child of noble lineage. The child’s father is from a superior family of noble lineage, so the child she carries is a noble child. After birth, the child will grow up to inherit the father’s position and become a wheel-turning sage king.

The so-called wheel-turning sage king is of four types: gold wheel king, silver wheel king, copper wheel king, and iron wheel king. The gold wheel king rules the four continents, which include the Earth, Jambudvipa, of the Saha world, the eastern continent Purvavideha, the western continent Aparagodaniya, and the northern continent Uttarakuru. These are the four continents. Our Earth belongs to Jambudvipa. The gold wheel king rules the four continents, the silver wheel king rules three continents, the copper wheel king rules two continents, and the iron wheel king rules one continent. There are these four types of wheel-turning sage kings. This poor, lowly woman carries a noble child who will rule the four continents, but the woman herself does not know it. She constantly thinks she will give birth to a poor, lowly, inferior child. Why? Because she considers herself lowly and inferior, so the child cannot be noble. She does not know that this child’s father is of noble lineage, and the child will inherit the father’s position, becoming the gold wheel-turning king ruling the four continents.

Original Text: Thus, virtuous men. The Tathagata observes all sentient beings revolving in birth and death, suffering various poisons. Their bodies all possess the Tathagata’s treasury, like that woman, unaware. Therefore, the Tathagata widely preaches the Dharma, saying, “Virtuous men, do not despise yourselves. Your own bodies all possess the Buddha-nature. If you diligently strive, eliminate all faults and evils, then you will receive the titles of bodhisattva and World-Honored One, transforming and liberating immeasurable sentient beings.”

Explanation: Just like the parable of the ugly woman carrying a noble child, virtuous men, the Tathagata observes all sentient beings revolving in birth and death, suffering various painful torments, unaware that within their own bodies lies the Tathagata’s treasury, able to manifest all dharmas of the three realms’ world, ruling the three realms’ world. Sentient beings are like that woman, unaware. Therefore, the Tathagata widely preaches the Dharma for sentient beings, telling those who consider themselves lowly: Virtuous men, do not despise yourselves, do not belittle yourselves. Within your own bodies lies the nature to become Buddhas; you can all become Buddhas. If you diligently strive, diligently practice, eliminate all faults and evils of birth and death, eradicate all afflictions and faults, you will attain the titles of bodhisattva and World-Honored One, perfectly becoming Buddhas. Then you will transform and liberate immeasurable sentient beings, all escaping the sea of birth and death suffering, ultimately perfecting the achievement of Buddhahood.

Sentient beings, due to ignorance, do not know they possess the Tathagatagarbha within their bodies and have an inferior view of themselves. Consequently, they create unwholesome karma, revolve in the six paths of birth and death, and suffer various poisons. Like the woman carrying the noble child, they themselves are unaware, have been unaware since beginningless kalpas, called beginningless ignorance. Breaking and severing beginningless ignorance, achieving Buddhahood, then transforming and benefiting countless sentient beings—this is nobler and more precious than a gold wheel king by immeasurable times.

Original Text: At that time, the World-Honored One spoke in verse:

Like a poor woman, appearance very plain and ugly, yet carrying a child of noble marks, who will become a wheel-turning king.

Possessing the seven treasures and all virtues, the king rules the four continents. But she cannot know, constantly thinks of herself as lowly.

I observe all sentient beings, suffering similarly. Their bodies carry the Tathagatagarbha, yet they are unaware.

Therefore, I tell the bodhisattvas, carefully do not despise yourselves. Your bodies possess the Tathagatagarbha, always having the light to aid the world.

If diligently cultivate exertion, soon sit on the bodhimanda, accomplish the supreme enlightened Way, liberate immeasurable beings.

Explanation: At that time, the World-Honored One summarized with a verse:

Like a poor woman, appearance very plain and ugly, yet carrying a child of noble marks, who will become a wheel-turning king. Like a poor, lowly woman, her appearance is very unattractive and ugly, yet she carries a child of noble lineage. After this child is born and grows up, he will become a wheel-turning sage king.

Possessing the seven treasures and all virtues, the king rules the four continents. But she cannot know, constantly thinks of herself as lowly. The wheel-turning king possesses seven treasures: the wheel treasure, elephant treasure, horse treasure, jewel treasure, queen treasure, householder treasure, and general treasure—these seven kinds of treasures. The gold wheel king possesses all human virtues, excels in all worldly skills, and can rule the four continents. But this poor, lowly woman does not know it; she constantly has the thoughts of an inferior person, thinking she will give birth to a lowly child.

I observe all sentient beings, suffering similarly. Their bodies carry the Tathagatagarbha, yet they are unaware. The Buddha sees all sentient beings suffering similarly. Unaware that within their bodies lies the Tathagatagarbha, they revolve in the long kalpas of birth and death, undergoing immeasurable, boundless suffering. Sentient beings are thus, always carrying the Tathagatagarbha within their bodies yet never consciously aware of it. It shows how heavy sentient beings’ ignorance is, how heavy the afflictions accumulated in samsara are, and how deep their suffering must be.

Therefore, I tell the bodhisattvas, carefully do not despise yourselves. Your bodies possess the Tathagatagarbha, always having the light to aid the world. Therefore, the Buddha tells the bodhisattvas, "You must never belittle yourselves, never despise yourselves. Within your bodies lies the Tathagata’s treasury, constantly radiating light, illuminating and aiding the world. Therefore, you will all become Buddhas in the future, becoming the Most Venerable in the Three Realms, complete with ten epithets, manifesting countless bodies in immeasurable worlds, extensively liberating immeasurable sentient beings."

Does the Tathagatagarbha have the light to aid the world? To save the world, to aid the world—are the dharmas of the eighteen realms all manifested by the Tathagatagarbha to aid the world? They are all manifested by the Tathagatagarbha; the dharmas of the three realms’ world are all the merit of the Tathagatagarbha. The appearance of all dharmas is its merit. In the future, it will also manifest countless bodhisattva bodies and Buddha bodies, as well as immeasurable, boundless Buddha lands, gathering and liberating immeasurable, boundless sentient beings. "Light" means wisdom, great wisdom, the great wisdom that manifests all dharmas of the three realms’ world. The Tathagatagarbha is a wish-fulfilling jewel; whatever is spoken, it can manifest. All dharmas are manifested by it.

If diligently cultivate exertion, soon sit on the bodhimanda, accomplish the supreme enlightened Way, liberate immeasurable beings. If you bodhisattvas diligently cultivate the Buddha Dharma, it will not be long before you sit on the bodhimanda, manifest the supreme enlightened Way, and ultimately become the perfect, complete, supreme, right, and equal enlightenment. After becoming enlightened, liberate immeasurable, boundless sentient beings from the sea of birth and death suffering. Enable all sentient beings to together achieve the Buddha Way, perfecting all wisdom.

Below is the eighth parable spoken by the Buddha, the parable of the smith casting a pure gold image.

Original Text: Furthermore, virtuous men. For example, a smith casts a pure gold image. After casting it, he places it upside down on the ground. Though the outside is charred black, the inner image remains unchanged. Opening the mold, the golden image shines brightly.

Explanation: The Buddha said: Furthermore, virtuous men, for example, a smith casting a pure gold image. After casting the gold image, he pours it out of the mold and places the image on the ground. Though the outside of the mold is charred black, the gold image inside does not change color; it remains golden. Therefore, when the mold is opened and the gold image is poured out, the gold image shines brilliantly, dazzling the eyes.

The Buddha is likened to the smith, the Tathagatagarbha to the gold image, and the five aggregates afflicted body to the mold. A person engaged in smelting and casting uses a mold to cast a pure gold image. After melting the pure gold, he pours it into the mold, then fires it in a great kiln for smelting and casting—this is the casting process. After the smith completes the casting, he places the mold upside down on the ground; the outside is charred black because it was fired in a great kiln for smelting. The charred black part is the mold, but the pure gold image inside is golden; no matter how it is smelted, no matter how charred black the outer mold is, when the mold is opened, the pure gold inside is golden, radiating golden light.

Original Text: Thus, virtuous men. The Tathagata observes all sentient beings. The Buddha is hidden within their bodies, all marks complete. Having thus observed, He widely expounds it. Those sentient beings attain cessation and coolness. With vajra wisdom, they smash afflictions, opening the pure Buddha-body, like bringing out the gold image.

Explanation: Like the parable of casting the pure gold image, virtuous men, the Tathagata observes all sentient beings. The Buddha is hidden within sentient beings’ five aggregates bodies, all marks complete; all marks are manifested by the Tathagatagarbha; they are actually the marks of the Tathagatagarbha. After the Tathagata thus observed, He widely expounds it for sentient beings. Those sentient beings, upon hearing it, their afflictive minds cease, attaining coolness. Then, with the vajra wisdom obtained from hearing the Dharma, they smash afflictions, revealing the pure Buddha-body, just like the gold image from the mold.

The Tathagatagarbha is like the pure gold image; the five aggregates body is like the mold for casting the gold image. The mold is charred black; the five aggregates body is full of greed, hatred, and delusion afflictions, also defiled. Although sentient beings’ five aggregates are an afflicted body, within it lies the Tathagata’s treasury, shining brilliantly like the pure gold image, radiating light, of immeasurable value. The Buddha observes all sentient beings; the Tathagatagarbha is within their bodies, all marks complete, possessing whatever seeds are needed; all dharmas can be manifested from it. Although it has not a single mark, it can manifest all marks; the seeds of all marks are stored within the Tathagatagarbha.

After the Tathagata thus observed, He widely expounds the profound Tathagatagarbha Dharma for sentient beings, telling sentient beings that within each person’s body lies the Tathagata’s wisdom and virtuous marks, the Tathagata’s treasury, the wish-fulfilling jewel, able to manifest all dharmas of the three realms’ world. This wish-fulfilling jewel is incomparably precious. After expounding it for sentient beings, sentient beings first cease afflictions, and their minds attain coolness. After realizing the Tathagatagarbha, they eradicate afflictions, henceforth no longer seeking externally, without heat and affliction. What is heat and affliction? Greed, hatred, and delusion afflictions, all evils gathered in one body, afflictions like flames burning the body—this is heat and affliction. When the mind has heat and affliction, seeking externally greedily, it is not cool. After afflictions are extinguished, no longer seeking externally, the mind ceases and becomes cool, tranquil, and pure.

Then sentient beings use vajra wisdom to smash afflictions, opening the pure Buddha-body, like bringing out the gold image. What is vajra wisdom? Realizing the vajra-indestructible mind, attaining great wisdom. With this prajna great wisdom, they sever greed, hatred, delusion afflictions, ignorance, and wrong views, strip away all ignorance and afflictions, and reveal the Tathagatagarbha Dharma-body. This is called opening the pure Buddha-body, equivalent to manifesting the Tathagatagarbha gold image. Perfect manifestation is the fruition ground Buddha.

Original Text: At that time, the World-Honored One spoke in verse:

Like a great smelting cast, immeasurable pure gold images. Fools looking from outside only see charred black earth.

The smith, gauging it cooled, opens the mold to reveal the substance. All filth already removed, the excellent marks clearly appear.

I with the Buddha-eye observe sentient beings thus. Within the mud of afflictions, all possess the Tathagata-nature.

Bestowing vajra wisdom, smashing the mold of afflictions, developing the Tathagatagarbha, like pure gold appearing.

As I have observed, I reveal to the bodhisattvas. You all well receive and uphold, transforming all groups of beings.

Explanation: At that time, the World-Honored One summarized with a verse:

Like a great smelting cast, immeasurable pure gold images. Fools looking from outside only see charred black earth. Like within a great smelting and casting furnace, able to cast immeasurable, boundless pure gold images. Foolish people only look at the mold from the outside and can only see the appearance stained like charred black earth, unaware that inside are pure gold images. "Smelting" is smelting, "casting" is casting images, molding. One pure gold image represents one Tathagatagarbha.

The smith, gauging it cooled, opens the mold to reveal the substance. All filth already removed, the excellent marks clearly appear. But the smith knows the preciousness inside. After estimating that the mold has cooled, he opens the mold, and the true gold image inside manifests. Removing the charred outer mold, the excellent marks of the pure gold image majestically appear. This symbolizes that sentient beings, as long as they peel away the dark clouds of afflictions, can realize the pure Tathagatagarbha. What is it like to see the Tathagatagarbha? Self-nature pure, without a trace of defilement, shining brilliantly, radiating light, illuminating and manifesting all dharmas, yet its essence is unmoving.

I with the Buddha-eye observe sentient beings thus. Within the mud of afflictions, all possess the Tathata-nature. I observe with the Buddha-eye; sentient beings are likewise as in this parable. Within the mud of afflictions, all possess the Tathagata’s wisdom and virtuous nature, all possess Buddha-nature, shining brilliantly, illuminating all, transforming and guiding all.

Bestowing vajra wisdom, smashing the mold of afflictions, developing the Tathagatagarbha, like pure gold appearing. The World-Honored One bestows upon sentient beings the vajra precious wisdom, enabling sentient beings to realize the indestructible Tathagatagarbha, shining like pure gold. Sentient beings then possess vajra wisdom. This wisdom is transmitted by the World-Honored One; sentient beings learn it and then open the vajra wisdom. With this vajra wisdom, they can break the mold of afflictions and reveal the Buddha-nature.

Why does having wisdom enable breaking afflictions? Afflictions are mainly greed, hatred, and delusion centered on the self, along with habits. Realizing the Tathagatagarbha, the mind gains wisdom, clearly understanding that the five aggregates fundamentally lack self, all dharmas lack self. Thus, it severs the afflictions of self and dharmas. Realizing that one’s own five aggregates body is manifested by the Tathagatagarbha, that the five aggregates body is illusory, while the Tathagatagarbha is real, unborn and undying, therefore one can become a Buddha in the future. Thus, sentient beings no longer seek externally, extinguish greed, hatred, and delusion afflictions, and their minds attain coolness.

As I have observed, I reveal to the bodhisattvas. You all well receive and uphold, transforming all groups of beings. Just as I have observed thus, that within sentient beings’ afflicted bodies lies the Tathagata’s treasury, I reveal this Tathagatagarbha Dharma to the bodhisattvas. You bodhisattvas should well receive and uphold the Tathagatagarbha Dharma gate, then transform and guide all sentient beings. Like transmitting a lamp, one transmits to another; this is called the endless lamp, continuing until finally all sentient beings achieve the Buddha Way.

After the World-Honored One finished speaking the above eight parables, He summarized and concluded, then entrusted the assembly, speaking of the causes and conditions for receiving and upholding this sutra.