saṅs rgyas padma ’di phul ba || bdag ni ci yaṅ mi ’tshal te ||
don rnams thams cad bcad slad du || bdag ni byaṅ chub mchog ’tshal lo |1|
ji ltar byaṅ chub ma skyes la || thob pa ma mchis bśig ma mchis ||
blaṅ du ma mchis dor ma mchis || de ltar bdag gis me tog dbul |2|
byis pa rnams kyis don gaṅ brtags || brtags pa de ni don ma mchis ||
rtog pa thams cad gcad slad du || gaṅ zag mchog la bdag mchod bgyid |3|
de phyir me tog phul ba ’di || bdag la rnam smin ’bras ma gyur ||
dṅos po thams cad gcad slad du || pad ma ’di ni bdag gis phul |4|
bdag gi saṅs rgyas źiṅ du ni || rgyal mchog theg pas ’gro ma gtogs ||
ñan thos kyi ni miṅ yaṅ ruṅ || raṅ rgyal miṅ yaṅ ’byuṅ ma gyur |5|
我所獻蓮花 不爲斷煩惱
及於一切法 唯爲佛菩提
如菩提不生 非有亦非無
非取亦非捨 我從佛現化
非愚迷所著 相與無相等
我離一切相 供養佛世尊
所獲諸功徳 亦離一切相
今奉獻此花 不願證二乘
以彼第一乘 常轉於佛刹
When I offer this lotus to the Lord I do not wish anything in particular. Rather, in taking away all meaning (sarvārthopacchedanāya), I seek the ultimate awakening (varabodhi) (1).
In accordance with the fact that in the unborn (anutpanna) awakening there is no attainment or loss, no accepting or giving away, I am giving this lotus (2).
As for the meaning (artha) constructed (kalpita) by ignorant people (bāla), this construct (kalpita) is at least not the meaning. Rather, I give this offering to the supreme person (varapudgala) to take away all constructions (sarvakalpacchedanāya) (3).
Thus this flower offering will give me no maturing fruit (vipākaphala). Rather, I give this offering to take away all substances (sarvavastucchedanāya) (4).
In my Buddha-land (buddhakṣetra) only the victorious supreme way (jinavarayāna) will be followed, the words śrāvaka and pratyekabuddha are even not mentioned (5).
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