rigs kyi bu dag gźan yaṅ ’di lta ste dper na | dbul po źig gi khyim gyi naṅ gi mdzod kyi ’og gi sa la gter chen po dbyig daṅ gser gyis rab tu gaṅ ba | mdzod kyi tshad tsam źig mi bdun srid kyi sas yog pa’i ’og na yod la || gter chen po de mi dbul po de la ’di skad du | kye mi ṅa ni gter chen po ste | sas yog ciṅ ’dug go źes ni mi smra ste | ’di lta ste | gter chen po ni sems kyi ṅo bo ñid kyis sems can ma yin pa’o || mi dbul po khyim gyi bdag po de ni dbul ba’i sems kyis rjes su sems śiṅ de ñid kyi steṅ na rnam par rgyu yaṅ | sa’i ’og na gter chen po yod pa de ma thos mi śes ma mthoṅ ṅo || rigs kyi bu dag de bźin du sems can thams cad kyi mṅon par źen pa’i yid la byed pa khyim lta bur gyur pa’i ’og na | de bźin gśegs pa’i sñiṅ po’i stobs daṅ | mi ’jigs pa daṅ | ma ’dres pa daṅ | saṅs rgyas kyi chos thams cad kyi mdzod kyi gter chen po yod kyaṅ | sems can de dag gzugs daṅ | sgra daṅ | dri daṅ | ro daṅ | reg pa la chags pas sdug bsṅal bas ’khor ba na ’khor te | chos kyi gter chen po de ma thos pas thob par ma gyur ciṅ yoṅs su sbyaṅ ba’i phyir brtson par yaṅ mi byed do ||
rigs kyi bu gźan yaṅ ’di lta ste : dper na : dbus pa’i khyim kyis naṅ re lto’i ’og gis sa gser chen po ’khor rgyaṅ grags kyi tshad nor daṅ : gser gyis yoṅsu gaṅ ba skye ba bdun srid kyi ’og na : sa g-yo ciṅ ’dug ces smra’o : kyaṅ ’di lta ste : dper gter chen po de la yid med de : ṅobo ñid kyis seṁs can ma yin pa na : gter chen po de skyes bu dbus po de la : kye skyes bu ṅa gter chen po ’og na : sas yog ciṅ ’dug kyaṅ ces smra’o : skyes bu dbus po khyim kyi bdag po de seṁs can dbus po rjesu seṁs śiṅ : ṅa’i staṅ na ’gro yaṅ gter chen po sa la : ’dug pa des : ma thos mi śes mi gtoṅ ṅo : rigs kyi bu de ltar ’di bźin seṁs can thaṁs cad de bźin gśegs pa’i yeśes daṅ : stobs daṅ : mi ’jig pa daṅ : saṅs rgyas kyi chos ma ’dres pa mdzod || gter chen po bźin gyur te : gnas so : seṁs de dag gzugs daṅ : sgra daṅ : dri daṅ : ro daṅ : reg pa la sa chags pa’i phyir : sdug bsṅal bas ’khor ba ’khor yaṅ ma thos pa’i phyir : de dag gi chos kyi gter chen po rñed par mi ’gyuro : yoṅsu sbyaṅs pa daṅ : nan tan du byed par mi ’gyuro :
復次善男子。譬如貧家有珍寶藏。寶不能言我在於此。既不自知又無語者。不能開發此珍寶藏。一切衆生亦復如是。如來知見力無所畏。大法寶藏在其身内。不聞不知耽惑五欲。輪轉生死受苦無量。
復次善男子譬如貧窮丈夫。宅内地中有大伏藏。縱廣正等一倶盧舍。滿中盛金。其金下深七丈大量。以地覆故。其大金藏曾不有言語。彼丈夫丈夫我在於此名大伏藏。彼貧丈夫心懷窮匱。愁憂苦惱日夜思惟。於上往來。都不知覺。不聞不見彼大伏藏在於地中。如是如是善男子一切有情住於執取作意舍中。而有如來智慧。力無所畏諸佛法藏。於色聲香味觸耽著受苦。由此不聞大法寶藏。況有所獲。若滅彼五欲則得清淨」
“Sons of good family, again it is as if in the earth beneath a storeroom in the house of some poor person, under a covering of earth seven fathoms (puruṣa) deep there were a great treasure, full of money and gold, [of the same] volume as the storeroom. But the great treasure—not being, of course, a sentient being, given [its lack of] a mental essence—[could] not say to the poor [man]:
‘O man, I am a great treasure, but [I am] buried [here], covered under earth.’
[In his] mind the poor man, the owner of the house, would consider [himself] poor, and even though [he] walked up and down directly above the [treasure], he [could] not hear of, know of, or perceive the existence of the great treasure beneath the earth.
Sons of good family, in the same way, [in] all sentient beings, beneath the[ir] thinking, [which is based on] clinging (abhiniveśamanasikāra)—[and] analogously to the house—there is [also] a great treasure, [namely] the treasury of the essence of a tathāgata (tathāgatagarbha), [including the ten] powers ([daśa] balāni), [the four kinds of] self-assurance ([catvāri] vaiśāradyāni), [the eighteen] specific [qualities of a buddha] ([aṣṭādaśa-] āveṇika[-buddhadharmāḥ]), and all [other] qualities of a buddha.
And yet sentient beings cling to color and shape (rūpa), sound (śabda), odor (gandha), flavor (rasa) and tangible objects (spraṣṭavya), and therefore wander in saṃsāra, [caught in] suffering (duḥkhena). And as a result of not having heard of that great treasure of [buddha] qualities [within themselves, they] in no way apply [themselves] to taking possession [of it] and to purifying [it].”
Complete text