rigs kyi bu dag ji ltar de bźin gśegs pas sprul pa’i padma kha dog ṅan pa | dri ṅa ba | smad par ’os pa | mṅon par dga’ bar ’gyur ba ma yin pa ’di dag daṅ | de bźin gśegs pa’i gzugs mdzes pa | gzugs bzaṅ ba | blta na sdug pa dag padma’i sñiṅ po ’di dag la skyil mo kruṅ bcas śiṅ ’khod de | ’od zer ’bum dag rab tu ’gyed ciṅ ’khod pa de dag kyaṅ rig nas | lha daṅ mi rnams phyag ’tshal źiṅ | mchod pa’i las kyaṅ byed pa de bźin du | rigs kyi bu dag de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyis kyaṅ | raṅ gi śes rab daṅ | ye śes daṅ | de bźin gśegs pa’i mig gis sems can srog chags su gyur pa | ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ | sred pa daṅ | ma rig pa’i ñon moṅs pa bye ba phrag ’bum gyi sbubs su gyur pa thams cad daṅ |
rigs kyi bu dag sems can ñon moṅs pa’i sbubs su gyur pa de dag gi naṅ na | ṅa ’dra bar ye śes daṅ ldan pa | mig daṅ ldan pa’i de bźin gśegs pa maṅ po ’khod ciṅ skyil mo kruṅ bcas nas | mi g-yo bar ’khod pa mthoṅ ste | ñon moṅs pa thams cad kyis ñon moṅs pa can du gyur pa de dag gi naṅ na | de bźin gśegs pa’i chos ñid mi g-yo źiṅ | srid pa’i ’gro ba thams cad kyis ma gos pa dag mthoṅ nas | de bźin gśegs pa de dag ni ṅa daṅ ’dra’o źes smra’o || rigs kyi bu dag de bźin gśegs pa’i mig ni de ltar mdzes pa yin te | de bźin gśegs pa’i mig des sems can thams cad de bźin gśegs pa’i sñiṅ por mthoṅ ṅo ||
rigs kyi bu ’di lta ste : dper na : de bźin gśegs pas sprul pa’i pad mo ’di dag la khatog ṅan źiṅ : dri mi źim la slad ciṅ mi bzaṅ bar gyur la pad moi de dag thaṁs cad la sñiṅ po ’di dag la yaṅ : de bźin gśegs pa’i sku dkyil mo gruṅ bcas te bźugs nas ’od gzer brgya phrag stoṅ rab ++ toṅ źiṅ bzaṅ źiṅ sdug la gzugs daṅ ldan par bźugs par lha daṅ mi rnaṁs kyi de dag śes nas phyag ’tshal źiṅ mchod pa’i las byed do : rigs kyi bu de ltar de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i saṅs rgyas raṅ gi śes rab kyi ye śes daṅ : de bźin gśegs pa mig gis seṁs can srog chagsu gyur te : ’dod chags daṅ : źe sdaṅ daṅ : gtimug daṅ : sred pa daṅ ma rig pa daṅ : ñon moṅs pa bye ba brgya phrag stoṅ gi mdzod du mthoṅ ṅo :
rigs kyi bu seṁs can de dag ñon moṅs pa’i mdzod du gyur pa’i dbus na : ṅa daṅ ’dra ba ye śes daṅ ldan pa de bźin gśegs pa maṅ po’i dkyil mo gruṅ bcas te : mi g-yo bar bźugso : ñon moṅs pa thaṁs cad kyis ñon moṅs pa de dag gis dbus na : de bźin gśegs pa’i chos ñid mi g-yo źiṅ : byuṅ ba thaṁs cad kyi rgyud kyi ma gos par mthoṅ bas na : de bźin gśegs pa de bźin gśegs pa de daṅ ’dra’o : źes smra’o : rigs kyi bu de ltar de bźin gśegs pa mig bzaṅ po de bźin gśegs pa’i mig des seṁs can thaṁs cad de bźin gśegs pa’i sñiṅ por mthoṅ ṅo :
善男子。如佛所化無數蓮花忽然萎變。無量化佛在蓮花内。相好莊嚴結加趺坐。放大光明衆覩希有靡不恭敬。如是善男子。我以佛眼觀一切衆生。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。一切衆生。雖在諸趣煩惱身中。有如來藏常無染汚。徳相備足如我無異。
諸善男子。如此如來變化蓮花忽然之間。成惡色相。臭穢可惡令不愛樂。如是花中而現佛形。結跏趺坐放百千光明。相好端嚴人所樂見。如是知已有多天龍藥叉健達嚩阿蘇羅
彼善男子善女人。爲於煩惱之所凌沒。於胎藏中有倶胝百千諸佛悉皆如我。如來智眼觀察彼等有佛法體。結跏趺坐寂不動搖。於一切煩惱染汚之中。如來法藏本無搖動。諸有趣見所不能染。是故我今作如是言。彼等一切如來如我無異。善男子如是如來以佛智眼。見一切有情如來藏。
“Sons of good family, just as these unsightly, putrid, disgusting and no [longer] pleasing lotuses, supernaturally created by the Tathāgata, and the pleasing and beautiful form of a tathāgata sitting cross-legged in [each of] the calyxes of these lotuses, emitting hundreds of thousands of rays of light, [are such that when they are] recognized by gods and humans, [these latter] then pay homage and also show reverence [to them], in the same way, sons of good family, also the Tathāgata, the Honorable One and Perfectly Awakened One, [perceives] with his insight (prajñā), knowledge (jñāna) and tathāgata-vision that all the various sentient beings are encased in myriads of defilements, [such as] desire (rāga), anger (dveṣa), misguidedness (moha), longing (tṛṣṇā) and ignorance (avidyā).
And, sons of good family, [he] perceives that inside sentient beings encased in defilements sit many tathāgatas, cross-legged and motionless, endowed like myself with a [tathāgata’s] knowledge and vision. And [the Tathāgata], having perceived inside those [sentient beings] defiled by all defilements the true nature of a tathāgata (tathāgatadharmatā) motionless and unaffected by any of the states of existence, then says: ‘Those tathāgatas are just like me!’
Sons of good family, in this way a tathāgata’s vision is admirable, [because] with it [he] perceives that all sentient beings contain a tathāgata (tathāgatagarbha).”