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    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionInvocation
Click to Expand/Collapse Option0 Nidāna
Click to Expand/Collapse Option1. The simile of a tathāgata in a lotus
Click to Expand/Collapse Option2. The simile of honey shielded by bees
Click to Expand/Collapse Option3. The simile of kernels enclosed by husks
Click to Expand/Collapse Option4. The simile of a gold nugget in excrement
Click to Expand/Collapse Option5. The simile of a hidden treasure beneath the house of some poor person
Click to Expand/Collapse Option6. The simile of a sprout in the seed
Click to Expand/Collapse Option7. The simile of a tathāgata image wrapped in rotten rags
Click to Expand/Collapse Option8. The simile of the future universal emperor in the womb of a poor, depressed woman
Click to Expand/Collapse Option9. The simile of golden figures within burned clay molds
Click to Expand/Collapse Option10. Merit from propagating the TGS
Click to Expand/Collapse Option11. The story of *Sadāpramuktaraśmi and *Anantaraśmi
Click to Expand/Collapse Option12. Ānanda questions the Buddha about the length of time till perfection
Click to Expand/Collapse Option13. Colophon
[The simile of a sprout in the seed] 
rigs kyi bu dag gźan yaṅ ’di lta ste | dper na | śiṅ a mra’i ’bras bu ’am | ’dzam bu’i ’bras bu ’am | ta la’i ’bras bu ’am | spa’i ’bras bu yaṅ ruṅ ste | phyi śun gyi sbubs kyi naṅ na || myu gu’i sa bon chud mi za ba’i chos can yod pa gaṅ gis sa la btab na | śiṅ gi rgyal po chen por ’gyur ro || rigs kyi bu dag de bźin du de bźin gśegs pa yaṅ ’jig rten na gnas pa ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ | sred pa daṅ | ma rig pa’i ñon moṅs pa’i phyi śun gyi sbubs kyis kun tu dkris par mthoṅ ṅo || 
rigs kyi bu gźan yaṅ ’di lta ste : dper na : am bra’i ’bras bu ’am : ba sa na’i ’bras bu ’am : ’jam bu’i ’bras bu ’am : tala’i ’bras bu ’am : ’deb ’dre’i ’bras bu ’am : śun phrag kyis mdzod kyis dbus nas : sa bon daṅ : myu gu ’byuṅ bar ’gyur ba yaṅ mi ’jig pa’i chos ñid de : sa la btab daṅ : śiṅ gi rgyal po chen por byed par gyuro : rigs kyi bu de ltar de bźin gśegs pas : de bźin gśegs pa’i mig gis ’dod chags daṅ : źesdaṅ daṅ : gtimug daṅ : sred pa daṅ : marig pa’i mdzod du ’jig rten źugs śiṅ gnas pa 
“Sons of good family, again it is like the example of a fruit of a mango tree, a rose apple tree, a palmyra palm or of cane: inside the sheaths of the outer peel there is a seed of imperishable nature (*avināśadharmin) [containing] a sprout, [a seed] which, thrown on soil, will become a great king of trees.
Sons of good family, in the same way also the Tathāgata perceives that [sentient beings who are] dwelling in the world are completely wrapped in the sheaths of the outer peel of [such] defilements [as] desire (rāga), anger (dveṣa), misguidedness (moha), longing (trṣṇā) and ignorance (avidyā).” 
de la ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ | sred pa daṅ | ma rig pa’i ñon moṅs pa’i sbubs kyi naṅ na sñiṅ por gyur pa de bźin gśegs pa’i chos ñid de ni sems can źes bya ba’i miṅ du chags so || de la gaṅ bsil bar gyur pa de ni mya ṅan las ’das pa ste | ma rig pa’i ñon moṅs pa’i sbubs yoṅs su sbyaṅs pa’i phyir | sems can gyi khams kyi ye śes chen po’i tshogs su gyur pa gaṅ yin pa de ni rñed pa’o || sems can gyi khams kyi ye śes chen po’i tshogs dam pa de ni | de bźin gśegs pa ji lta ba de bźin du smra bar lha daṅ bcas pa’i ’jig rten gyis mthoṅ nas | de bźin gśegs pa źes bya ba’i ’du śes su byed do || rigs kyi bu dag de la de bźin gśegs pas de ltar mthoṅ nas | byaṅ chub sems dpa’ sems dpa’ chen po rnams la | de bźin gśegs pa’i ye śes khoṅ du chud par bya ba’i phyir don de ñe bar ston to || 
de na ’dod chags daṅ : źesdaṅ daṅ : gtimug daṅ : sred pa daṅ : ma rig pa daṅ : ñon moṅs pa’i mdzod kyis dbul kyi sñiṅ por de bźin gśegs pa’i chos ñid kyaṅ gnaso || de la gaṅ seṁs can du ’du śes pa źi bar gyur na : ma rig pa’i ñon moṅs pa’i mdzod : yoṅsu sbyaṅs pa’i seṁs can kyi khaṁs de yeśes chen po’i phuṅ po ñid rñed pa’o || de seṁs can mchog ste : yeśes kyi phuṅ po chen po’o || ci ltar khoṅ du chud pa de bźin du smra ste : lha daṅ : ’jig rten du bcas pas mthoṅ nas | de bźin gśegs pa źes ’du śes byed do || rigs kyi bu de dag de bźin gśegs pa de ltar ++ źiṅ : byaṅ chub seṁs dpa’ seṁs dpa’ chen po rnaṁs de bźin gśegs pa’i yeśes khoṅ du chud par bya ba’i phyir : don de ston to : 
“In this [connection] the true nature (dharmatā) of a tathāgata, being in the womb (garbha) inside the sheaths of [such] defilements [as] desire, anger, misguidedness, longing and ignorance, is designated ‘sattva.’
When it has become cool, it is extinct (nirvṛta). And because [it is then] completely purified [from] the sheaths of defilements of ignorance, [it] becomes a great accumulation of knowledge [in the] realm of sentient beings (sattvadhātu). The world with [its] gods (sadevako lokaḥ), having perceived that supreme, great accumulation of knowledge [in the] realm of sentient beings speaking like a tathāgata, recognizes [him] as a tathāgata.
Sons of good family, in this [connection] the Tathāgata perceives that [all sentient beings]165 are like the [seed containing a sprout], and then propounds the matter to the bodhisattva-mahāsattvas in order that [they] might realize the tathāgata-knowledge [within themselves].” 
de nas de’i tshe bcom ldan ’das kyis tshigs su bcad pa ’di dag bka’ stsal to || 
de nas bcom ldan ’das kyis tshigsu bcad pa ’di gsuṅs so || 
Then at that time the Exalted One uttered these verses: 
[6.1] ji ltar spa yi ’bras bu thams cad ni || naṅ na spa yi myu gu yod pa ste ||
ta la daṅ ni ’dzam bu kun la’aṅ yod || naṅ na yod pa’i ’bras bu bskyed na skye || 
[6.2] de bźin chos kyi dbaṅ phyug ’dren pa yaṅ || sems can thams cad spa yi sa bon ’dra ||
de kun naṅ na bde gśegs lus yod par || zag med saṅs rgyas mig gi dam pas mthoṅ || 
[6.3] sbubs bśig ma gyur de ni sems can brjod || mi śes naṅ na gnas kyaṅ rlom sems med ||
tiṅ ’dzin thob ste gnas nas rab źi ste || de la g-yo ba ci yaṅ yod ma yin || 
[6.4] dper na sdoṅ chen sa bon las byuṅ ltar || sems can ’di dag ji ltar ’tshaṅ rgya źiṅ ||
lha daṅ bcas pa’i ’jig rten skyabs ’gyur źes || yoṅs su sbyaṅ ba’i don tu chos gtam smra || 
[6.1] ci ltar ’beb tra’i ’bras bu myu gu ba || de daṅ ta la’i phyirol śuni phrag yod :
’dzam bu kun kyis dbus na yaṅ ni yod : de btaṅ bas ni don kyaṅ ’byuṅ bar ’gyur : 
[6.2] de lta ’dren pa chos kyi dobos kyaṅ : +++’i sa bon de bźin sems can kun :
de’i zag med mig : gis mthoṅ ba ni : de’i dbus na : bder gśegs lus kyaṅ yod ||
[6.3] seṁs can ’di dag thadad mdzod pa yin || mi śes pa’i dbusu gnas par mkhyen ||
tiṅ ṅe ’dzin thob ciṅ : źi la gnas pa ni ’di la nam yaṅ g-yo ba med par ’gyur || 
[6.4] de sbyaṅs pa’i phyir ni chos kyaṅ smras : ci nas ’di kun saṅs rgyas par gyur to ||
ci ltar sa bon śin chen ’byuṅ ba bźin || lha daṅ bcas pa’i ’jig rten skyab ’gyur ba : 
譬如菴羅果 内實不毀壞
種之於大地 必成大樹王 
如來無漏眼 觀一切衆生
身内如來藏 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 
是故我説法 開彼如來藏
疾成無上道 如果成樹王 
譬如藤子之中樹 藤芽一切而可得
於根贍部咸皆有 由其種植復得生 
如是我見悉無餘 一切有情喩藤子
無漏最勝佛眼觀 是中備有如來體 
不壞是藏名有情 於中有智而不異
安住在定處寂靜 亦不動搖無所得 
爲彼淨故我説法 云何此等成正覺
猶如種子成大樹 當爲世間之所依 
[6.1] “Just as all the fruits of cane have a cane sprout inside [their seeds], and [just as a sprout] is also in all the [fruits of] palmyra palms and rose apple trees: when the result, [which is already perfectly] contained within [the fruit’s outer peel,] is made to germinate, [a great tree will] grow.”  [6.2] “In the same way also the Master of the Dharma, the Leader, perceives with the supreme, uncontaminated vision of a buddha that in all sentient beings without exception—similarly to the cane seed—there is the body of a sugata.”
[6.3] “The [being in the state when] the sheaths [of defilements] have not been destroyed is called ‘sattva.’ Even though [the essence of this sattva, namely the body of a sugata,] dwells [hidden] in ignorance, there is no illusory imagining (manyanā). [It] dwells in absorption (samādhi), is completely calm and there is no motion whatsoever.”  [6.4] “Thinking:
‘How may these sentient beings become awakened—just as a great tree has grown from a seed—and [thus become] refuges (śaraṇa) for the world with [its] gods?’
I speak the Dharma in order to completely purify [sentient beings].” 
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