大方廣佛華嚴經疏 49.47

49.47

第三合中亦二：先合大經潛塵。無量無礙普能利益，合上書寫多事。眾生身及妄想，俱合土塵。後「爾時如來」下合出經益物。如來合上一人，智眼合上天眼。是知不信眾生等有佛智，智眼未開復何可怪？然《如來藏》等經說有九種喻喻如來藏，為如青蓮華在泥水中，未出泥水人無貴者。又如貧女而懷聖胎，如大價寶垢衣所纏，如摩尼珠落在深廁，如真金像弊衣所覆，如菴羅樹華實未成，亦如稻米在糠糩中，如金在鑛如像在模，皆是塵中有佛身義，與此大同也。

Third, the correlation also has two sections: first, it correlates the great sūtra hidden in the atom. Being 'immeasurable and unobstructed, universally able to benefit' correlates with what was written above about many matters. The bodies of sentient beings and their deluded thoughts both correlate with the dirt and dust. Later, from 'At that time the Tathāgata' onward, it correlates with bringing forth the sūtra to benefit beings. 'The Tathāgata' correlates with the aforementioned 'one person'; 'the eye of wisdom' correlates with 'the divine eye'. Thus we know that sentient beings do not believe they equally possess Buddha-wisdom; if their eye of wisdom has not yet opened, what is there to wonder at? Furthermore, sūtras such as the *Tathāgatagarbha-sūtra* speak of nine kinds of metaphors to illustrate the tathāgatagarbha: like a blue lotus in muddy water, which before emerging from the muddy water no one values; also like a poor woman carrying a noble fetus; like an invaluable jewel wrapped in filthy garments; like a maṇi jewel fallen into a deep latrine; like a pure gold statue covered with tattered clothes; like the flower of an āmra tree whose fruit has not yet matured; also like a grain of rice inside the husks; like gold within ore, or like a statue inside a mould—all of these carry the meaning that the Buddha's body is present within the dust, which is largely identical to this.