| yang rab ’byor de bzhin gshegs pa’i bzod pa’i pha rol tu phyin pa gang yin pa de nyid pha rol tu phyin pa med do |
| de ci’i phyir zhe na | rab ’byor gang gi tshe ka ling k’a’i rgyal pos nga’i yan lag dang nying lag rnam par bcad par gyur pa de’i tshe nga la bdag tu ’du shes sam | sems can du ’du shes sam | srog tu ’du shes sam | gang zag tu ’du shes kyang ma byung la | nga la ’du shes ci yang med la ’du shes med par gyur pa yang ma yin pa’i phyir ro |
| de ci’i phyir zhe na | rab ’byor gal te de’i tshe nga la bdag tu ’du shes byung na de’i tshe gnod sems kyi ’du shes kyang ’byung la | sems can du ’du shes pa dang | srog tu ’du shes pa dang | gang zag tu ’du shes pa byung na de’i tshe gnod sems kyi ’du shes kyang ’byung ba’i phyir ro |
| rab ’byor ngas mngon par shes te | ’das pa’i dus na nga tshe rabs lnga brgyar bzod par smra ba zhes bya ba’i drang srong du gyur pa de na yang nga la bdag tu ’du shes ma byung | sems can du ’du shes pa dang | srog tu ’du shes pa dang | gang zag tu ’du shes pa ma byung ngo |
| rab ’byor de lta bas na byang chub sems dpa’ sems dpa’ chen pos ’du shes thams cad rnam par spangs te bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed par bya’o | | gzugs la mi gnas par sems bskyed par bya’o | | sgra dang | dri dang | ro dang | reg bya dang | chos la’ang mi gnas par sems bskyed par bya’o | | chos med pa la’ang mi gnas par sems bskyed par bya’o | | ci la’ang mi gnas par sems bskyed par bya’o |
| de ci’i phyir zhe na | gnas pa gang yin pa de nyid mi gnas pa’i phyir te | de bas na de bzhin gshegs pas ’di skad du | byang chub sems dpas mi gnas par sbyin pa sbyin par bya’o zhes gsungs so |
basa subudi a tegünčilen iregsed-ün aliba küličenggüi baramid kemen nomlaγsan tere büged baramid ügei buyu :
tere yaγun-u tulada kemebesü : (pro ::) subudi a ali čaγ-tur kalingga-yin qaγan minu /üyes/ kiged gesigüd-i oγtaluγsan tere čaγ-tur : nadur bi kemen sedkiküi ba : amitan kemen sedkiküi ba : amin kemen sedkiküi ba : budgali kemen /sedkiküi/ ese kü töröbei : nadur sedkiküi yaγuqan ber ügei boluγad : /sedkiküi/ ügei boluγsan /ber/ (24b)busu-yin tulada bolai : tere
yaγun-u tulada kemebesü : subudi a ker ber tere čay-tur : nadur bi kemen sedkiküi töröbesü ele : tere čay-tur qoor-tu sedkil-i sedkiküi ber töröged : amitan-i sedkiküi : amitan-i sedkiküi : budgali-yi sedkiküi töröbesü tere čaγ-tur qoor-tu sedkil-i sedkiküi ber bolqu-yin tulada bolai ::
subudi a ilete medemüi bi : erte nögčigsen čaγ-tur : tabun ǰaγun töröldür-iyen küličenggüi ögülegči neretü arsi boluγsan/tende ber/ nadur bi kemen sedkiküi esekü töröbei : amitan kemen sedkiküi : amin kemen (25a)sedkiküi : budgali kemen sedkiküi esekü töröbei ::
subudi a tere metü-yin tulada bodisdv maqasdv-nar qamuγ sedkikü-yi teyin büged tarqayaǰu bür-ün : deger-e ügei ünen tegüs tuγuluγsan bodi qutuγ-tur sedkil egüskegdeküi : (pro ::) öngge-dür ber ülü orosiqui sedkil egüskegdeküi : daγun . ünür ǰamtan kiged : kürteküi-dür ber/ ülü orosiqui sedkil egüskegdeküi : /nom-dur ber ülü orosiqui sedkil egüskegdeküi : /nom ügei-dür ber ülü orosiqui sedkil egüskegdeküi : yaγun-dur ber ülü orosiqui sedkil egüskegdeküi :
tere yaγun-u tulada (25b)kemebesü : aliba orosilu aγsan tere kü aqui orosiqui ügei-yin tulada buyu : tegüber tegünčilen iregsed eyin kemen bodisdv-nar orosil ügegüi-e öglige /ögteküi/ kemen nomlaǰuqui ::
“However, Subhūti, any perfection of acceptance the Realized One has is indeed perfectionless.
Why is that? When, Subhūti, King Kaliṃga cut off my limbs and extremities, I did not have at that time any idea of a self or idea of a living being or idea of a soul or idea of a person. I had no idea whatsoever, nor any non-idea.
Why is that? If, Subhūti, I had had the idea of a self at that time, I would also have had the idea of ill-will at that time. [(Cz 77,24-26:) If I had had a perception of a being, a perception of a soul, a perception of a person, then I would also have had a perception of ill-will at that time.]
I remember, Subhūti, 500 rebirths in the past when I was the sage Kṣāntivādin, and then too I had no idea of a self, no idea of a living being, no idea of a soul, and no idea of a person.
“For that reason, then, Subhūti, a bodhisattva and mahāsattva should conceive the aspiration for supreme and perfect awakening after eliminating all ideas, he should not conceive an aspiration which is fixed on forms, he should not conceive an aspiration which is fixed on sounds, smells, tastes, or objects of touch, he should not conceive an aspiration which is fixed on dharmas, he should not conceive an aspiration which is fixed on non-dharmas, he should not conceive an aspiration which is fixed on anything.
What is the reason for that? Whatever is fixed is indeed unfixed. For that very reason the Realized One preaches that a gift should be given by one without fixing on form.