Further, the so-called ‘insight (prajñā)’ is a word for calm (upaśāntapada) because it is free from the flame of false discrimination (vikalpa),
a word for the unchanging because of the purify of own character (nirvikārapadam etat svalakṣaṇaviśuddhatvāt),
a word for no thought-constructions because it has no basis (nirvikalpapadam etad anāśrayatvāt),
a word for being qua being because it is according to truth (yathābhūtapadam etad yathāsamyaktvāt);
a word for truth because it is unchanging (satyapadam etad avikāratvāt),
a word for right because it is imperishable (samyakpadam etad avināśatvāt),
a word for acute (tīkṣṇa) intellect because it removes bondages (bandhanasamudghāta),
a word for contentment because it has the good qualities of the noble (tṛptipadam etad āryaguṇatvāt),
a word for penetration because it is well understood (nirvedhapadam etad suparīkṣitatvāt),
a word for meaning because it is ineffable (arthapadam etad abhilapyatvāt),
a word for sameness because it is without difference (samapadam etad nirviśiṣṭatvāt),
a word for firmness because it is indestructible (sāratāpadam etad abhedyatvāt),
a word for no darkness because it is not dependent on anything (anandhakārapadam etad apratiṣṭhitatvāt),
a word for diamond (vajra) because it completely pierce [all dharmas],
a word for liberation because it has been done what is to be done (uttāraṇapadam etad kṛtakaraṇīyatvāt),
a word for purity because it is essentially undefiled (viśuddhipadam etad prakṛtyasaṃkliṣṭatvāt),
a word for no darkness (anandhakāra) because it has no conception (upalambha) of appearances,
a word for non-duality because it is beyond attribution (advayapadam etad asamāropatvāt),
a word for perishability (kṣaya) because it is become exhausted and purified (kṣayapadam etad atyantakạyatvāt),
a word for imperishability because it is unconditioned (akạyapadam etad asaṃskṛtatvāt),
a word for no conditions because it is without connection (asaṃskṛtapadam etad aprayogatvāt),
a word for empty space because it is perfectly pure (gaganapadam etat suviśuddhatvāt),
a word for the expanse of the sky because it is free from obstructions (gaganapadam etad anāvaraṇatvāt),
a word for making things clear (uttānīkaraṇa) in every direction because it abides in abiding (sthitisthiti),
a word for no concepts because it is without a proper nature (anupalambhapadam etan niḥsvabhāvatvāt),
a word for knowledge because it is free from the duality of consciousness and knowledge (jñānapadam etad vijñānajñānādvayatvāt),
a word for uncrushability because it has no contrary (anavamṛdyapadam etad apratipakṣatvāt),
a word for no body because it is not brought into being (aśarīrapadam etad anabhinirvṛttatvāt),
a word for the thorough understanding because it is [free from] the suffering which conceptually constructed (parijñāpadam etad parikalpaduḥkhatvāt),
a word for getting rid of all-pervasive origin of [suffering] because it conquered all tendencies of desires (tṛṣṇānuśaya),
a word for cessation (nirodha) because it is without occurrence,
a word for cultivation because it is the entering into the way of non-duality (bhāvanāpadam etad advayamārgapraveśatvāt),
a word for awakening because of the remarkable (prabhāvita) perfect awakening,
a word for the dharma because it is free from desire (dharmapadam etad virāga).
Since the light of knowledge (jñānāloka) is the entrance into such a word, and not dependent on others (aparapratyaya), it is called insight.
Since it is in accordance with the sky-like teaching among all the teachings of the Buddha (nirdeśa), he accordingly does not produce thought-constructions or fiction (na kalpayati na vikalpayati) even concerning the smallest dharma. That is the perfection of insight (prajñāpāramitā) of the bodhisatva becoming like the expanse of the sky.
yaṅ śes rab ces bya ba ’di ni rnam par rtog pa kun nas ’bar ba med pa’i phyir ñe bar źi ba’i tshig go ||
raṅ gi mtshan ñid kyis rnam par dag pa’i phyir ’di ni mi ’gyur ba’i tshig go ||
gnas med pa’i phyir ’di (6) ni rnam par mi rtog pa’i tshig go ||
yaṅ dag pa ñid ji lta ba’i phyir ’di ni ji lta ba bźin gyi tshig go ||
’gyur ba ma yin pa’i phyir ’di ni bden pa’i tshig go ||
ma ruṅ bar mi ’gyur ba’i phyir ’di ni yaṅ dag pa’i tshig go ||
bciṅs pa yaṅ dag par bcom pa’i phyir ’di ni yid rno (7) ba’i tshig go ||
’phags pa’i yon tan gyi phyir ’di ni ṅoms pa’i tshig go ||
śin tu brtags pa’i phyir ’di ni ṅes par ’byed pa’i tshig go ||
brjod du med pa’i phyir ’di ni don gyi tshig go ||
khyad par med pa’i phyir ’di ni mtshuṅs pa’i tshig go ||
mi śigs pa’i phyir ’di ni (261b1) sñiṅ po’i tshig go ||
mi gnas pa’i phyir ’di ni mun pa med pa’i tshig go ||
rab tu ’bigs pa’i phyir ’di ni rdo rje’i tshig go ||
byed pa byas pa’i phyir ’di ni sgrol ba’i tshig go ||
raṅ bźin gyis kun nas ñon moṅs pa med pa’i phyir ’di ni rnam par dag pa’i tshig go ||
snaṅ ba mi (2) dmigs pa’i phyir ’di ni mun pa med pa’i tshig go ||
sgro btags pa med pa’i phyir ’di ni gñis su med pa’i tshig go ||
śin tu zad ciṅ byaṅ ba’i phyir ’di ni zad pa’i tshig go ||
’dus ma byas pa’i phyir ’di ni mi zad pa’i tshig go ||
sbyor ba med pa’i phyir ’di ni ’dus ma byas kyi tshig go ||
(3) śin tu rnam par dag pa’i phyir ’di ni nam mkha’i tshig go ||
sgrib pa med pa’i phyir ’di ni nam mkha’i tshig go ||
gnas pa’i gnas kyi phyir ’di ni kun nas gsal byed kyi tshig go ||
ṅo bo ñid med pa’i phyir ’di ni mi dmigs pa’i tshig go ||
rnam par śes pa daṅ ye śes (4) gñis su med pa’i phyir ’di ni ye śes kyi tshig go ||
gñen po med pa’i phyir ’di ni mi rdzi ba’i tshig go ||
mṅon par ma grub pa’i phyir ’di ni lus med pa’i tshig go ||
kun du rtog pa’i sdug bsṅal gyi phyir ’di ni yoṅs su śes pa’i tshig go ||
sred pa’i bag la ñal (5) yaṅ dag pa bcom pa’i phyir ’di ni kun ’byuṅ ba spaṅs pa’i tshig go ||
rab tu ma byuṅ ba’i phyir ’di ni ’gog pa’i tshig go ||
gñis su med pa’i lam la rab tu ’jug pa’i phyir ’di ni bsgom pa’i tshig go ||
rdzogs pa’i saṅs rgyas par rab tu phye ba’i phyir ’di ni saṅs (6) rgyas pa’i tshig go ||
rab tu ’dod chags daṅ bral ba’i phyir ’di ni chos kyi tshig ste |
gaṅ de lta bu’i tshig la ’jug pa’i ye śes snaṅ ba gźan gyi driṅ la mi ’jog pa’i phyir ’di ni śes rab ces bya’o ||
gaṅ ṅes par bstan pa thams cad la nam mkha’ daṅ mtshuṅs pa rab bstan (7) pa’i rjes su ’gro ste | rjes su ’gro bas chos chuṅ du la yaṅ mi rtog rnam par mi rtog pa ’di ni byaṅ chub sems dpa’i śes rab kyi pha rol tu phyin pa nam mkha’ daṅ mtshuṅs pa’o ||