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 :
善男子。彼如來藏清涼無熱。大智慧聚妙寂泥洹。名爲如來應供等正覺。善男子。如來如是觀衆生已。爲菩薩摩訶薩淨佛智故顯現此義。
彼欲瞋癡無明煩惱藏中有如來藏性。以此名爲有性。若能止息名爲清涼。則名涅槃。若能淨除無明煩惱是有情界。是則名爲大智聚體。彼之有情名大智聚。若佛出現於天世間説微妙法。若見此者則名如來。善男子若彼見如來應正等覺。令諸菩薩摩訶薩。咸皆悟解如來智慧令顯現故。
“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].”
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