bdag gis ji tsam sems can du bsdu bar bsdus pa sgo nga las skyes pa’am | mngal nas skyes pa’am | drod gsher las skyes pa’am | brdzus te skyes pa’am | gzugs can nam | gzugs med pa’am |
’du shes can nam | ’du shes med pa’am | ’du shes med ’du shes med min nam | sems can gyi khams ji tsam sems can du gdags pas btags pa de dag thams cad phung po lhag ma med pa’i mya ngan las ’das pa’i dbyings su yongs su mya ngan las ’da’o |
| de ltar sems can tshad med pa yongs su mya ngan las ’das kyang sems can gang yang yongs su mya ngan las ’das par gyur pa med do snyam du sems bskyed par bya’o |
| de ci’i phyir zhe na | rab ’byor gal te byang chub sems dpa’ sems can du ’du shes ’jug na | de byang chub sems dpa’ zhes mi bya ba’i phyir ro |
| de ci’i phyir zhe na | rab ’byor gang sems can du ’du shes ’jug gam | srog tu ’du shes sam | gang zag tu ’du shes ’jug na de byang chub sems dpa’ zhes mi bya ba’i phyir te |
(5b)čiγuluγsad öndegen-eče törögsen ba : umai-ača törögsen ba : ǰögin dulayan-ača törögsen ba : qubilǰu törögsen ba : öngge bey-e-tü ba : öngge bey-e-tü busu ba : sedkiküi-ten ba : sedkiküi ügegün ba : sedkiküi ügei sedkiküi ügei busu ba :
amitan-u ayimaγ kedüi bügesü amitan kemen nereyidčü qomuslaγdaγ-san tede bügüde-yi ülegsen čoγča ügei nirvan-u činartur bari nirvan bolγabasu :
teyin kü čaγlasi ügei amitan-i bari nirvan bolγabasu ber : nigeken ber amitan-i bari nirvan boluγsan ügei buyu kemen (6a)sedkil egüskegdeküi :
tere yaγun-u tulada kemebesü : subudi a ker ber bodisdv-nar amitan kemen sedkiǰü oroldubasu ele : tegüni bodisdv ülü kemegdekü-yin tulada bolai :
tere yaγun-u tulada kemebesü : subudi a ked-be amitan kemen sedkiǰü oroldubasu ba : amin kemen sedkiǰü oroldubasu ba : budgali kemen sedkiǰü oroldubasu ele : tere bodisdv ülü kemegdekü-yin tulada boluyu ::
‘However many living beings are comprised in the total aggregation of living beings, be they born from eggs, or born from wombs, or born from moisture, or arising spontaneously, whether having physical form or being non-material,
whether having apperception, or lacking apperception, or neither having apperception nor lacking apperception—however the realm of living beings is defined when one defines it—I should bring all of them to final extinction in the realm of extinction without substrate remaining.
But after I have brought immeasurable living beings to final extinction in this way, no living being whatsoever has been brought to extinction.’
What is the reason for that? If, Subhūti, the idea of a living being occurs to a bodhisattva, he should not be called a bodhisattva.
Why is that? Subhūti, anybody to whom the idea of a living being occurs, or the idea of a soul or the idea of a person occurs, should not be called a bodhisattva.