de sems la ’di ltar rtog go:
sems ni skyes nas zhig cing zhu ste mi gnas pa’o, nang na yang mi ’dug, phyi rol tu yang ma ’phos, gnyi ga med par yang mi dmigs te;
gang bdag gi byang chub kyi sems dang po skyes pa, de ni zad cing ’gags te yal zhing med par gyur pas yul na mi gnas, phyogs na mi gnas te, de ni gdags par mi nus so.
sems gang dag gis byang chub kyi phyir dge ba’i rtsa ba rnams yang dag par bsgrubs pa, de dag kyang zad cing ’gags te yal zhing med par gyur pas yul na mi gnas, phyogs na mi gnas te, de yang gdags par mi nus so.
sems gang dag gis dge ba’i rtsa ba de dag byang chub tu yongs su bsngos pa, de dag kyang de’i rang bzhin dang de’i mtshan nyid de;
sems kyis sems mi shes so, sems kyis sems mi mthong ngo, sems kyis sems kyi mtshams mi sbyor ro.
sa cittam evaṃ pratyavekṣate:
cittam utpannaṃ bhagnavilīnam anavasthitam, nāpy adhyātmam avasthitaṃ nāpy bahirdhā cyutaṃ nobhayam antareṇopalabhyate.
yan me prathamam utpannaṃ bodhicittaṃ tat kṣīṇaniruddhaṃ cyutāntarhitam adeśastham apradeśasthaṃ tan na prajñapituṃ śakyate.
yaiś cittair bodhaye kuśalamūlāḥ samudānītās tāny api kṣīṇaniruddhāni cyutāntarhitāny adeśasthāny apradeśasthāni tāny api na prajñāpayituṃ śakyante.
yaiś cittais te kuśalamūlā bodhaye pariṇāmitās tāny api tatsvabhāvāni tallakṣaṇāni.
cittaṃ na cittena jñāyate, cittaṃ na cittena dṛśyate, cittaṃ na cittena pratisaṃdadhāti.
He looks at [the] thought [of awakening] this way:
“Thought [that is, thought itself and the thought of awakening] never remains once it has arisen, it is broken up and melts away as unstable, it does not remain internally, it does not perish outwardly, it is not perceived in between the two.
The first thought of awakening arisen in me has perished and ceased, vanished and disappeared, it is not found in any place, not in any location, it is not possible to communicate it.
And the thoughts by which the roots of good are accumulated for the sake of awakening, these have also perished and ceased, vanished and disappeared, they are not found in any place, not in any location, it is not possible to communicate them.
The thoughts by which roots of the good are transformed into awakening are also of that nature, having those characteristics.
Thought is not known by thought, thought is not seen by thought, [past] thought does not [perish in the future, it does not] connect itself to [future] thought.
byang chub kyi sems mi brjed pa de ji rtag pa’i phyir de lta bu zhig nas mnyam pa la de’i phyir de sems la ’di ltar rtog go zhes bya ba la sogs pa gsungs te, de zhes bya ba ni sems dran pa nye bar gzhag pa la gnas pa’i byang chub sems dpa’ de’am, byang chub kyi sems ma brjed pa’i byang chub sems dpa’ de’o; sems la zhes bya ba ni byang chub kyi sems la’o; ’di ltar rtog ces bya ba ni byang chub kyi sems de la ’og nas ’byung ba ltar rtog pa’o.
ji ltar rtog ce na? de’i phyir sems ni skyes nas zhig cing zhu ste zhes bya ba la sogs pa gsungs te, sems ni sems nyid dam byang chub kyi sems so; skyes nas zhes bya ba ni skyes ma thag tu’o, zhig cing zhu ste zhes bya ba ni don gcig ste, de ma thag tu zhig pa’o, mi gnas pa ni cung zad kyang ’dug pa’i mthu med pa ste, de bas na zhes bya bar sbyar ro; nang na yang mi ’dug phyi rol tu yang ma ’phos gnyi ga med par yang mi dmigs zhes bya ba ni sems de skad cing ma’i rang bzhin skyes ma thag tu ’jig cing dengs pa’i ngo bo nyid de, zhig nas kyang med par ’gyur ba’i, nang gi dngos po rnams la yang mi gnas, phyi rol gyi yul rnams la yang ma ’phos, de gnyis ka ma yin pa gzhan phyi nang gnyis kyi bar na yang mi dmigs mi gnas shes bya ba’i don to.
gang bdag gi byang chub kyi sems dang po skyes pa de ni zhes bya ba la sogs pa la gong du bshad par yang ma zad kyi ’di ltar yang khong du chud do zhes bya bar sbyar ro, skyes pa ’das pa’i dus su skyes zin to, zad cing ’gags pa la sogs pa ni don gcig ste med par gyur par ston pa’o, zad pa ni rgyu med pa’o, ’gags pa ni rang bzhin gyis med pa’o, yal zhing med par gyur pas kyang gang du yang gnas par ma gyur te, de bas na med par gyur pa zhes bya’o, yul dang phyogs na mi gnas te de ni gdags par mi nus so zhes bya ba la thog mar sems bskyed de, de skad cig ma re re la yang zad cing ’gags te, gzhan dang gzhan du gyur la, yal zhing med par gyur pas dngos po med pa’i phyir yul dang phyogs na mi gnas ming dang mtshan mar gdags su med do zhes bya ba’i don to.
sems gang dag gis byang chub kyi phyir dge ba’i rtsa ba rnams yang dag par bsgrubs pa, de dag kyang zad cing ’gags te yal zhing med par gyur pas zhes bya ba la sems gang dag gis ni dge ba’i rtsa ba’i rgyur ’gyur ba’i sems bskyed pa gang gis so, byang chub kyi phyir ni ’bras bu de thob par bya ba’i phyir ro, dge ba’i rtsa ba bsgrubs pa ni bsod nams dang ye shes kyi tshogs bsgrubs pa’o; byang chub kyi sems nyid gong du smos pa’i tshul gyis don dam par ngo bo nyid med pas, de las byung ba’i dge ba’i rtsa ba rnams kyang yal zhing med par gyur pas sems bzhin du ngo bo nyid med pa’i phyir yul dang phyogs na mi gnas shing ming dang mtshan mar gdags par mi nus so zhes bya ba’i don to.
sems gang dag gis dge ba’i rtsa ba de dag byang chub tu bsngos pa, de dag kyang de’i rang bzhin de’i mtshan nyid de zhes bya ba la sems gang gis ni dge ba’i rtsa ba’i rgyur gyur pa’i byang chub kyi sems bskyed pas so, byang chub tu bsngos pas kyang zhes bya ba ni byang chub tu bsngos pa’i ’og tu ’phel bar gyur pa’i dge ba’i rtsa ba de dag go, de ni ’di skad du byang chub kyi sems kyis bskyed pa’i dge ba’i rtsa ba bla na med pa’i byang chub tu bngos pa de dag kyang sems dang ’dra bar zad cing ’gags te yal zhing med par ’gyur ba’i mtshan nyid las yul dang phyogs na mi gnas shing gdags par nus so zhes bya bar ston to.
sems kyis sems mi shes so zhes bya ba ni sems de rang bzhin med pas shes par byed pa dang shes par bya ba med pa’i phyir ro. de bzhin du ’og ma la yang sbyar ro; sems kyis sems kyi mtshams mi sbyor ba ni ’das pa’i sems de ma ’ongs par mi ’pho zhing, ma ’ongs pa’i sems dang mtshams mi sbyor ba’o.