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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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Akṣayamatinirdeśa
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionI. Nidāna
Click to Expand/Collapse OptionII. Upodghāta
Click to Expand/Collapse OptionIII. Dharmamūla
Click to Expand/Collapse Option1st akṣaya: Cittotpāda
Click to Expand/Collapse OptionIV. Tatphala
Click to Expand/Collapse Option2nd akṣaya: Āshaya
Click to Expand/Collapse Option3rd akṣaya: Prayoga
Click to Expand/Collapse Option4th akṣaya: Adhyāshaya
Click to Expand/Collapse OptionV. Svaparārthakriyā
Click to Expand/Collapse Option5th akṣaya: Dāna
Click to Expand/Collapse Option6th akṣaya: Śīla
Click to Expand/Collapse Option7th akṣaya: Kṣānti
Click to Expand/Collapse Option8th akṣaya: Vīrya
Click to Expand/Collapse Option9th akṣaya: Dhyāna
Click to Expand/Collapse Option10th akṣaya: Prajnyā
Click to Expand/Collapse OptionVI. Kṛpā
Click to Expand/Collapse Option11th akṣaya: Maitrī
Click to Expand/Collapse Option12th akṣaya: Karuṇā
Click to Expand/Collapse Option13th akṣaya: Muditā
Click to Expand/Collapse Option14th akṣaya: Upekṣā
Click to Expand/Collapse OptionVII. Pariṣkāra
Click to Expand/Collapse Option15th aksaya: Divyacakṣuḥ
Click to Expand/Collapse Option16th aksaya: Divyashrotra
Click to Expand/Collapse Option17th akṣaya: Paracittajnyāna
Click to Expand/Collapse Option18th aksaya: Pūrvanivāsānusmṛti
Click to Expand/Collapse Option19th aksaya: Ṛddhividhijnyāna_abhijnyā
Click to Expand/Collapse OptionVIII. Paripākabala
Click to Expand/Collapse Option20th-23rd aksaya: Saṃgrahavastu
Click to Expand/Collapse OptionIX. Nirdeshabalaprāpti
Click to Expand/Collapse Option24th aksaya: Arthapratisaṃvid
Click to Expand/Collapse Option25th aksaya: Dharmapratisaṃvid
Click to Expand/Collapse Option26th aksaya: Niruktipratisaṃvid
Click to Expand/Collapse Option27th aksaya: Pratibhānapratisaṃvid
Click to Expand/Collapse OptionX. Tadupāyajnyāna
Click to Expand/Collapse Option28th akṣaya: Arthapratisaraṇa
Click to Expand/Collapse Option29th akṣaya: Jnyānapratisaraṇa
Click to Expand/Collapse Option30th akṣaya: Nītārthasūtrapratisaraṇa
Click to Expand/Collapse Option31th akṣaya: Dharmatāpratisaraṇa
Click to Expand/Collapse OptionXI. Saṃbhāramārga
Click to Expand/Collapse Option32nd akṣaya: Puṇyasaṃbhāra
Click to Expand/Collapse Option33rd akṣaya: Jnyānasaṃbhāra
Click to Expand/Collapse OptionXII. Prayogamārga
Click to Expand/Collapse Option34th akṣaya: Kāyasmṛtyupasthāna
Click to Expand/Collapse Option35th akṣaya: Vedanāsmṛtyupasthāna
Click to Expand/Collapse Option36th akṣaya: Cittasmṛtyupasthāna
Click to Expand/Collapse Option37th akṣaya: Kāyasmṛtyupasthāna
Click to Expand/Collapse Option38th-41st akṣaya: Catuḥsamyakprahāṇa
Click to Expand/Collapse Option42nd-45th akṣaya: Caturṛddhipāda
Click to Expand/Collapse Option45th-50th akṣaya: Panyca_indriya
Click to Expand/Collapse Option51st-55th akṣaya: Panycabala
Click to Expand/Collapse OptionXIII. Darshanamārga
Click to Expand/Collapse Option56th-62nd akṣaya: Saptabodhyangga
Click to Expand/Collapse OptionXIV. Bhāvanāmārga
Click to Expand/Collapse Option63rd-70th akṣaya: Āryāṣṭānggamārga
Click to Expand/Collapse OptionXV. Tatprayoga
Click to Expand/Collapse Option71st akṣaya: Śamatha
Click to Expand/Collapse Option72nd akṣaya: Vipashyanā
Click to Expand/Collapse OptionXVI. Vyākaraṇaprāpti
Click to Expand/Collapse Option73rd akṣaya: Dhāraṇī
Click to Expand/Collapse Option74th akṣaya: Pratibhāna
Click to Expand/Collapse OptionXVII. Tatprāptivyavasthāpanā
Click to Expand/Collapse Option75th – 78th akṣaya: Dharmoddāna
Click to Expand/Collapse OptionXVIII. Pratyekabodhi
Click to Expand/Collapse Option79th akṣaya: Ekāyano Mārgaḥ
Click to Expand/Collapse OptionXIX. Dharmacakrapravartana
Click to Expand/Collapse Option80th akṣaya: Upāya
Click to Expand/Collapse OptionXX. Parindanā
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10th akṣaya: Prajñā 
(p. 61) 10th Imperishable: Insight. 
 
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de nas tshe dang ldan pa sha ra dva ti’i bus byang chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: - rigs kyi bu, byang chub sems dpa’ rnams kyi bsam gtan mi zad pa ’di ni khyod kyis legs par smras na, rigs kyi bu, byang chub sems dpa’ rnams kyi shes rab mi zad pa la brtsams te, ji ltar byang chub sems dpa’ rnams shes rab mi zad par ’gyur ba khyod spobs par gyis shig! 
atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: subhāṣitā tvayeyaṃ, kulaputra, bodhisattvānāṃ dhyānākṣayatā; pratibhātu te, kulaputra, bodhisattvānāṃ prajñākṣayatām ārabhya, yathā bodhisattvānāṃ prajñākṣayā bhavet. 
Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati: – Well spoken by you, son of good family, was this imperishability of the bodhisattvas’ meditation. May you be inspired, son of good family, on the subject of the imperishability of the bodhisattvas’ insight, as to how the insight of the bodhisattvas becomes imperishable. 
shes rab mi zad pa la gnas pa’i byang chub sems dpa’ ni chos la mi nyams pa’i byang chub sems dpa’ zhes bya ste, de bstan pa’i phyir btsun pa sha ra dva ti’i bu byang chub sems dpa’ rnams kyi shes rab kyang mi zad pa yin te zhes bya ba la sogs pa gsungs so – "The bodhisattva established in the imperishability of insight is the bodhisattva not forgetting religion (prajnyākṣayatāpratiṣṭhito bodhisattvo dharmāpramuṣito bodhisattvaḥ)...".
ṭ. fol. 88a6-7: de mi zad pa yang ’og nas sems can thams cad kyi sems kyi spyod pa ji snyed pa shes rab dang ye shes kyi las kyang de snyed do zhes bya ba la sogs pa gsungs pas bstan te, sems can thams cad kyi sems dang spyod pa nam mkha’ bzhin mtha’ thug pa med pa la dmigs pas zad mi shes pa’i phyir ro; yang na snying rje chen po’i rgyu las byung ba dang, sems can thams cad kyi phyir bsgrub pa dang, shes bya mtha’ med pa’i yul la dmigs pa dang, rnam par mi rtog pa’i ye shes kyis zin pa’i phyir shes rab mi zad pa zhes bya’o. The imperishability of insight is explained by the fact that its object (ālambana), the thoughts and practices (cittacarita) of all beings, is endless like space, and thus it must itself also be imperishable, quoting Akṣ p. 8324-25 to support this argument. Also, it is imperishable because it has great compassion as its cause (mahākaruṇāhetuka), because it is attained for the sake of all beings, because its range is endless, and because it is "embraced by knowledge beyond thought-constructions (nirvikalpajnyānaparigṛhīta)".
ṭ. fol. 88a7-b3: shes rab mi zad pa de yang rnam pa bdun lta ste: shes rab kyi a) rnam pa dang, b) ’jug pa dang, c) nges pa’i tshig dang, d) ’bras bu dang, e) rang bzhin dang, f) yul dang, g) las (94b) rnams so. de las a) rnam pa ni thos pa’i rnam pa brgyad cu rtsa bzhis bstan, b) ’jug pa ni tshul bzhin yid la byed pa la ’jug pa sum cu rtsa gcig gis bstan, c) nges pa’i tshig ni rigs pa’i tshig go zhes bya ba la sogs pa’i tshig gi tshar gyis bstan, d) ’bras bu ni tshul bzhin zhes bya ba ni chos thams cad do zhes bya ba la sogs pas bstan, e) rang bzhin ni ’grogs pa bcu drug dang lhan cig mi gnas pas bstan, f) yul ni chos brgyad la mkhas pas bstan, g) las ni gzhan yang dge ba dang mi dge ba’i chos rnams rab tu shes pa ni shes rab bo zhes bya ba ni de la byang chub sems dpas bslab par bya’o zhes bya ba yan chad kyis bstan to.
These are the divisions on which our edition is based. An alternative division is, however, given at fol. 88b3-89a1: yang na shes rab mi zad pa de yang 1) shes rab kyi rang bzhin dang, 2) shes rab kyi ’jug pa dang, 3) shes rab kyi rgyu dang, 4) shes rab de shes rab kyi mi mthun pa’i phyogs dang ma ’dres pa dang, 5) shes rab kyi yul dang, 6) shes rab kyi nges pa’i tshig dang, 7) shes rab kyi ’bras bu dang, 8) bstan pa’i bdag nyid chen po brjod pas bstan to; de la 1) thos pa’i rnam pa brgyad cu rtsa bzhi ni shes rab kyi rang bzhin no, 2) tshul bzhin yid la byed pa la ’jug pa sum cu rtsa gnyis ni shes rab kyi ’jug pa’o, 3) gzhan yang btsun pa sha ra dva ti’i bu tshul bzhin zhes bya ba ni chos thams cad do zhes bya ba la sogs pa ni shes rab kyi rgyu’o, 4) de la shes rab ni ’grogs pa bcu drug dang lhan cig mi gnas so zhes bya ba la sogs pa ni shes rab de shes rab kyi mi mthun pa’i phyogs dang ma ’dres pa’o, 5) phung po la sogs pa chos brgyad ni shes rab kyi yul lo, 6) gzhan yang dge ba dang mi dge ba’i chos rnams rab tu shes pa zhes bya ba la sogs pa ni shes rab kyi nges pa’i tshig go, 7) btsun pa sha ra dva ti’i bu de ni byang chub sems dpa’ rnams kyi shes rab mi zad pa ste, shes rab mi zad pa ’dis ye shes mi zad pa thob par ’gyur ro zhes bya ba ni shes rab kyi ’bras bu’o, 8) shes rab mi zad pa bstan pa’i chos kyi le’u ’di zhes bya ba la sogs pas ni bstan pa’i bdag nyid chen po brjod pa bstan to – 1) Essence of insight (prajnyāsvabhāva), 2) entrance into insight (prajnyāpravesha), 3) cause of insight (prajnyāhetu), 4) that insight is not mixed up with its contrary (tasyāḥ prajnyāyā vipakṣāsaṃsṛṣṭatā), 5) range of insight (prajnyāviṣaya), 6) etymology of insight (prajnyānirukti), 7) fruit of insight (prajnyāphala), 8) praising the greatness of the teaching (nirdeshamahātmyānushaṃsānirdesha); 1) corresponds to a), 2) corresponds to b), 3) corresponds to d), 4) corresponds to e), 5) corresponds to f), 6) corresponds to g) except for the last few lines, 7) is p. 8332-34 and 8) p. 8335-37. Item c) is for some reason left out in this scheme, possibly because this paragraph deals with nirukti according to the first scheme, while g) deals with nirukti according to the second. 
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blo gros mi zad pas smras pa: - btsun pa sha ra dva ti’i bu, byang chub sems dpa’ rnams kyi shes rab kyang mi zad pa yin te. shes rab de’i rnam pa ni ji lta bu, ’jug pa ni ci zhe na? 
akṣayamatir āha: bodhisattvānāṃ prajñāpi, bhadanta śāradvatīputrākṣayā. tasyāḥ prajñāyāḥ kīdṛśa ākāraḥ, kaḥ praveśaḥ? p. 62 
Akṣayamati said: – The bodhisattvas’ insight, reverend Śāradvatīputra, is also imperishable. What is the form [or essence (svabhāva) ] of that insight, what is the entrance into it [or, rather, the understanding of the essential character of moments of existence (dharmalakṣaṇa) through that insight]? 
shes rab de’i rnam pa ji lta bu zhes bya ba ni shes rab de’i rang bzhin ji lta bu zhes bya ba’i tshig go. ’jug pa ni ci zhes bya ba ni shes rab des chos rnams kyi mtshan nyid la ji ltar rtog ces bya ba’i tha tshig ste, ’jug pa’i sgra ni rtog par byed pa la bya’o. 
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thos pa ni rnam pa’o, tshul bzhin yid la byed pa ni ’jug pa’o. 
śrutam ākāro yoniśomanasikāraḥ praveśah. 
Learning is the form, and thorough mental effort is the entrance to it. 
 
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thos pa’i yang rnam pa ni ji lta bu, ’jug pa ni ci zhe na? 
kīdṛśaś ca śrutākāraḥ, kaḥ praveśaḥ? 
So, of what kind then is the form [of insight] consisting in learning, what is the entrance to it, 
de skad dris pa dang lan du thos pa ni rnam pa’o, tshul bzhin yid la byed pa ni ’jug pa’o zhes gsungs te, thos pa ni shes rab kyi rang bzhin yin la, tshul bzhin yid la byed pa’i sgo nas chos rnams kyi mtshan nyid rtogs par ’gyur bas tshul bzhin yid la byed pa ni ’jug pa zhes bya’o. yang na, rnam pa ni shes rab kyi rang bzhin ji lta bu bye brag tu ’byed pa’o, de yang thos pa las shes rab kyi bye brag phyed par ’gyur te, de bas na thos pa’i rnam pa brgyad cu rtsa bzhi po de dag las shes rab ’byung ba’i phyir, brgyad cu rtsa bzhi po dag ni shes rab kyi bye brag gam rnam grangs zhes bya’o. yang na, shes rab de’i rnam pa ji lta bu zhes bya ba ni rgyu ’dri ba’i tshig ste, shes rab de’i rgyu gang yin zhes bya ba’i don to. The form (ākāra), namely learning (shruta), is explained as the essence (svabhāva) of prajnyā, but alternatively as eighty-four forms of prajnyā originating from shruta; and again, alternatively, ākāra is glossed with hetu, "What is the cause of insight?" being the meaning of the question "What is the form of insight?". In the Sanskrit text -ākāraṃ is clearly a bahuvrīhi in apposition to shruta, not withstanding the yang in the Tibetan text p. 622 between thos pa’i and rnam pa. 
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byang chub sems dpa’ rnams kyi thos pa’i rnam pa ni ci zhe na?  brgyad cu rtsa bzhi ste, ’di lta ste: ’dun pa’i rnam pa dang;  bsam pa’i rnam pa dang;  lhag pa’i bsam pa’i rnam pa dang;  sbyor ba’i rnam pa dang;  dge ba’i bshes gnyen gyi rnam pa dang;  nga rgyal med pa’i rnam pa dang;  bag yod pa’i rnam pa dang;  gus par byed pa’i rnam pa dang;  ’thun par ’dzin pa’i rnam pa dang;  bka’ blo bde ba’i rnam pa dang;  bsnyen bkur byed pa’i rnam pa dang;  rna ba blags te nyan pa’i rnam pa dang;  yid la byed pa’i rnam pa dang;  rnam par mi g.yeng ba’i rnam pa dang;  gnas kyi rnam pa dang;  rin po cher ’du shes pa’i rnam pa dang;  sman du ’du shes pa’i rnam pa dang;  nyon mongs pa’i nad thams cad zhi bar byed pa’i rnam pa dang;  dran pa’i snod kyi rnam pa dang;  rtogs pa shes pa’i rnam pa dang;  blo gros ’dod pa’i rnam pa dang;  blo la ’jug pa’i rnam pa dang;  sangs rgyas kyi chos la mi ngoms par nyan pa’i rnam pa dang;  gtong ba spel ba’i rnam pa dang;  dul zhing cang shes pa’i rnam pa dang;  mang du thos pa la bsten pa’i rnam pa dang;  bsti stang du byas te dga’ ba myong bar byed pa’i rnam pa dang;  lus bde ba’i rnam pa dang;  sems rab tu dga’ ba’i rnam pa dang;  mi skyo bar nyan pa’i rnam pa dang;  don nyan pa’i rnam pa dang;  chos nyan pa’i rnam pa dang;  nan tan nyan pa’i rnam pa dang;  gzhan gyis bstan pa nyan pa’i rnam pa dang;  chos ma thos pa nyan pa’i rnam pa dang;  mngon par shes pa nyan pa’i rnam pa dang;  theg pa gzhan la ’dod pa med pa’i rnam pa dang;  pha rol tu phyin pa nyan pa’i rnam pa dang;  byang chub sems dpa’i sde snod nyan pa’i rnam pa dang;  bsdu ba’i dngos po nyan pa’i rnam pa dang;  thabs mkhas pa nyan pa’i rnam pa dang;  tshangs pa’i gnas nyan pa’i rnam pa dang;  dran pa dang shes bzhin nyan pa’i rnam pa dang;  skye ba la mkhas pa nyan pa’i rnam pa dang;  mi skye ba la mkhas pa nyan pa’i rnam pa dang;  mi sdug pa’i rnam pa dang;  byams pa’i rnam pa dang;  rten cing ’brel bar ’byung ba’i rnam pa dang;  mi rtag pa’i rnam pa dang;  sdug bsngal ba’i rnam pa dang;  bdag med pa’i rnam pa dang;  zhi ba’i rnam pa dang;  stong pa nyid kyi rnam pa dang;  mtshan ma med pa’i rnam pa dang;  smon pa med pa’i rnam pa dang;  mngon par ’du mi byed pa’i rnam pa dang;  dge ba mngon par ’du byed pa’i rnam pa dang;  bden pas byin gyis brlabs pa’i rnam pa dang;  chud mi gzon pa’i rnam pa dang;  rang gi kha na las pa’i rnam pa dang;  rang gi sems srung ba’i rnam pa dang;  brtson ’grus mi gtong ba’i rnam pa dang;  chos la nges par sems pa’i rnam pa dang;  nyon mongs pa’i gnyen po’i rnam pa dang;  rang gi phyogs srung ba’i rnam pa dang;  pha rol gyi phyogs dang nyon mongs pa tshar gcod pa’i rnam pa dang;  nor bdun yang dag par ’du ba’i rnam pa dang;  dbul ba thams cad tshar gcod pa’i rnam pa dang;  mdzangs pas bsngags pa’i rnam pa dang;  mkhas pa mngon par dga’ ba’i rnam pa dang;  ’phags pas kun shes pa’i rnam pa dang;  ’phags pa ma yin pa dad par byed pa’i rnam pa dang;  bden pa mthong ba’i rnam pa dang;  phung po’i skyon rnam par spang ba’i rnam pa dang;  ’dus byas kyi skyon yongs su ’jal ba’i rnam pa dang;  don la rton pa’i rnam pa dang;  chos la rton pa’i rnam pa dang;  ye shes la rton pa’i rnam pa dang;  nges pa’i don gyi mdo sde la rton pa’i rnam pa dang;  sdig pa thams cad mi bya ba’i rnam pa dang;  bdag dang gzhan la phan pa’i rnam pa dang;  legs par byas pa’i las kyi rnam pa dang, mi ’gyod pa’i rnam pa dang;  khyad par du ’gro ba’i rnam pa dang;  sangs rgyas kyi chos thams cad ’thob pa’i rnam pa ste; 
ko bodhisattvānāṃ śrutākāraḥ?  caturaśītis tad yathā chandākāram;  āśayākāram;  adhyāśayākāraṃ;  prayogākāraṃ;  kalyāṇamitrākāraṃ;  nirmāṇākāram;  apramādākāraṃ;  gauravākāraṃ;  pradakṣiṇākāraṃ;  suvacanākāraṃ;  paryupāsanākāram;  avahitaśrotrākāraṃ;  manasikārākāram;  avikṣepākāram;  avasthānākāraṃ;  ratnasaṃjñākāraṃ;  bhaiṣajyasaṃjñākāraṃ;  kleśavyādhiśamanākāraṃ;  smṛtibhājanākāraṃ;  gatibodhanākāraṃ;  matirocanākāraṃ;  buddhipraveśākāram;  atṛptabuddhadharmaśravaṇākāraṃ;  tyāgavṛṃhaṇākāraṃ;  dāntājāneyākāraṃ;  bahuśrutasevanākāraṃ;  satkṛtyaprītyanubhavanākāraṃ;  kāyaudbilyākāraṃ;  cittaprahlādanākāram;  aparikhedaśravaṇākāram;  arthaśravaṇākāraṃ;  dharmaśravaṇākāraṃ;  pratipattiśravaṇākāraṃ;  paradeśanāśravaṇākāram;  aśrutaśravaṇākāram;  abhijñāśravaṇākāram;  ananyayānāspṛhaṇākāraṃ;  pāramitāśravaṇākāraṃ;  bodhisattvapiṭakaśravaṇākāraṃ;  saṃgrahavastuśravaṇākāram;  upāyakauśalyaśravaṇākāraṃ;  brahmavihāraśravaṇākāraṃ;  smṛtisaṃprajanyaśravaṇākāram;  utpādakauśalyaśravaṇākāram;  anutpādakauśalyaśravaṇākāram;  aśubhākāraṃ;  maitryākāraṃ;  pratītyasamutpādākāraṃ;  anityākāraṃ;  duḥkhākāram;  anātmākāraṃ;  śāntākāraṃ;  śūnyatākāram;  animittākāram;  apraṇihitākāram;  anabhisaṃskārākāraṃ;  kuśalābhisaṃskārākāraṃ;  satyādhiṣṭhānākāram;  avipraṇāśākāraṃ;  svādhīnākāraṃ;  svacittārakṣaṇākāraṃ;  vīryasyāśraṃsanākāraṃ;  dharmanidhyaptyākāraṃ;  kleśavipakṣākāraṃ;  svapakṣaparirakṣaṇākāraṃ;  parapakṣakleśanigrahākāraṃ;  saptadhanasamavasaraṇākāraṃ;  sarvadāridryopacchedākāraṃ;  sarvavidvatpraśastākāraṃ;  pāṇḍitābhinandanākāram;  āryasaṃmatākāram;  anāryaprasādanākāraṃ;  satyadarśanākāraṃ;  skandhadoṣavivarjanākāraṃ;  saṃskṛtadoṣaparitulanākāram;  arthapratiśaraṇākāraṃ;  dharmapratiśaraṇākāraṃ;  jñānapratiśaraṇākāraṃ;  nītārthapratiśaraṇākāraṃ;  sarvapāpākaraṇākāram;  ātmaparahitākāraṃ;  sukṛtakarmānanutapyanākāraṃ;  viśeṣagamanākāraṃ;  sarvabuddhadharmapratilābhākāram. 
a) [The essence (svabhāva), form (ākāra) or cause (hetu) of insight (prajñā):] What is the form of learning of the bodhisattvas?  It has eighty-four, namely, 1) the form of eagerness;  2) the form of intention;  3) the form of determination;  4) the form of practice;  5) the form of spiritual friends;  6) the form of no pride;  7) the form of no carelessness;  8) the form of respect;  9) the form of accordance with instruction;  10) the form of good speech;  11) the form of serving;  12) the form of attentive hearing;  13) the form of mental effort;  14) the form of no divertedness;  15) the form of stability;  16) the form of having the concept of [learning (śruta), or hearing the true religion (saddharma), as] a jewel;  17) the form of having the concept of [learning (śruta) as] a medicine [since learning takes away the three kinds of poison (= rāga, dveṣa, moha) ];  18) [and thus it is] the form of appeasement of the sickness of vices;  19) the form of vessel of remembrance;  20) the form of comprehension through understanding;  21) the form of desire for intelligence;  22) the form of entering into consciousness;  23) the form of never getting tired of listening to the religion of the Buddha;  24) the form of increasing renunciation;  25) the form of being disciplined and well trained;  26) the form of serving those with great learning;  27) the form of feeling joy when paying respect;  28) the form of feeling well in body;  29) the form of happiness in thought;  30) the form of indefatigable listening;  31) the form of listening to the meaning [which is extinction (nirvāṇa), the fruit of the holy path (āryamārga) ];  32) the form of listening to the religious teachings;  33) the form of listening to the way of progress [the holy eightfold path (āryâṣṭâṅgamārga), etc.];  34) the form of listening to the teachings of others [giving up holding on to one’s own views (svadṛṣṭiparāmarṣa), being thus without conceitedness (nirmāṇa) ];  35) the form of listening to what has not been heard before;  36) the form of listening to [the teachings on] supernormal powers;  37) the form of having no wish for other religious ways;  38) the form of listening to [the teachings on] the perfections;  39) the form of listening to the collected teachings of the bodhisattvas;  40) the form of listening to the [teachings on] ways of attracting beings;  41) the form of listening to [teachings on] skill in expedient means;  42) the form of listening to [teachings on] pure behaviour;  43) the form of listening to [the teachings on] recollection and awareness;  44) the form of listening to skill concerning origination;  45) the form of listening to skill concerning the unoriginated;  46) the form of [meditation on] the ugly;  47) the form of friendliness;  48) the form of dependent origination [the antidotes of cupidity, aversion and bewilderment (rāgadveṣamohapratipakṣa), which originate from learning (śruta) ];  49) the form of impermanence [in the way that all conditioned things are momentary (kṣaṇikaṃ sarve saṃskārāḥ) ];  50) the form of suffering;  51) the form of egolessness;  52) the form of peace;  53) the form of emptiness;  54) the form of no distinguishing marks;  55) the form of nothing to be longed for;  56) the form of the unconditioned;  57) the form of bringing the good about;  58) the form of the magical power of truth;  59) the form of non-disappearance [of action and its maturing fruit (karmaphalavipāka) ];  60) the form of being self-contained;  61) the form of protecting one’s own thoughts [by not doing things not to be done];  62) the form of not losing vigour;  63) the form of introspection into the moments of existence;  64) the form of contrast to vices;  65) the form of protecting one’s own position [the position of the bodhisattva, to wit, the pure moments of existence (vaiyavadānikadharma) and the beings belonging to his retinue; (tatparivāraparyāpanna); protecting the position so it will not be attacked by others in the way that it will get into the power of the vices (kleśavaśa) ];  66) the form of suppressing the vices and the other positions [of the Evil Ones and the heretics, etc. (māratīrthikâdi) ];  67) the form of attaining the seven kinds of [religious] riches;  68) [and thus] the form of abolition of all poverty;  69) the form of being praised by all the learned;  70) the form of being a joy to the wise;  (p. 63) 71) the form of being approved by the holy;  72) the form of giving faith to the unholy;  73) the form of seeing the truth;  74) the form of avoiding the imperfections in the parts of the personality;  75) the form of considering the imperfections of the conditioned;  76) the form of reliance on the meaning;  77) the form of reliance on religion;  78) the form of reliance on knowledge;  79) the form of reliance on explicit meaning;  80) the form of not doing any sin;  81) the form of doing good both to oneself and the others;  82) the form of a good deed [since learning itself is the essence of the good (śrutam eva kuśalasvabhāvaḥ) and thus], also no regret;  83) the form of being [gradually] distinguished;  [and to conclude] 84) the form of attaining all the qualities of a buddha [as they are all based upon learning (śruta) ]. 
  ’di lta ste ’dun pa’i rnam pa dang zhes bya ba la sogs pas thos pa’i rnam pa brgyad cu rtsa bzhi po de dag gang yin pa ston te, ’dun pa ni chos nyan par ’dod pa la bya ste, nyan par ’dod pa las thos pa dang shes rab ’byung gi ’dod pa med na mi ’byung bas de’i phyir ’dun pa ni shes rab ’byung ba’i rgyur rig par bya’o. yang na thos pa las ’dun pa’i rnam pa ’byung gi ma thos pa las ma yin pas thos pa ni ’dun pa ’byung ba’i rgyu yin te; ’dun pa dang thos pa gnyis gcig gi rgyu gcig yin par blta’o. yang na shes rab kyi rang bzhin ji lta bu zhes dris pa na, ’dun pa’i rnam pa zhes bya ba ni shes rab de ’dun pa’i rang bzhin zhes bya ba’i don to. de bzhin du rnam pa’i sgra ni bsam pa’i rnam pa la sogs pa lhag pa rnams la yang sbyar ro – "Eagerness (chanda) is "the wish to listen to religious teachings (dharmashravaṇakāma)". (1) From the wish to listen (shravaṇakāma) learning (shruta) and insight (prajnyā) arise, without the wish they do not; thus eagerness is to be understood as the cause (hetu) by which insight arises. Or (atha vā), (2) from learning (shruta) eagerness (chanda) arises, from no learning it does not; thus learning is the cause (hetu) by which eagerness (chanda) arises; and thus eagerness and learning (namely insight, prajnyā) are the cause of each other (chandashrutayor itaritarahetutvaṃ draṣṭavyam). Or (atha vā), (3) if asking what the essence (svabhāva) of insight (prajnyā) is: "It has the form of eagerness" should be taken in the meaning "that insight has the essence of eagerness" (chandākāram iti sā prajnyā chandasvabhāvety arthaḥ). In the following items, the form of intention etc., the word form should be understood accordingly." The alternatives are: 1. chanda cause of shruta and prajnyā; chanda cause of prajnyā; 2. shruta cause of chanda; chanda and shruta (=prajnyā) cause of each other; 3. chanda essence of prajnyā.  bsam pa’i rnam pa ni gong du bsam pa mi zad pa’i skabs su rgya cher bshad pa la bya’o. de yang mdor bsdu na bsam pa rnam pa gnyis te, phan par bya ba’i bsam pa dang, bde bar bya ba’i bsam pa’o. de la phan par bya ba’i bsam pa ni mi dge ba’i gnas nas bton nas dge ba’i gnas su ’god par ’dod pa gang yin pa’o; bde bar bya ba’i bsam pa ni sems can phongs pa dang, mgon med pa dang, rten med pa rnams la nyon mongs pa can spangs te phan pa’i dngos po bsgrub par ’dod pa gang yin pa’o. Besides referring to the section on āshaya, this short definition is given by quoting from Bbh p. 1817-21: hitādhyāshayash ca sukhādhyāshayash ca. tatra hitādhyāshayaḥ yā akushalāt sthānād vyutthāpya kushale sthāne pratiṣṭhāpanakāmatā. sukhādhyāshayo yā vighātinām anāthānām apratisaraṇānāṃ sattvānāṃ kliṣṭavarjitānugrāhakavastūpasaṃharaṇakāmatā. Note that the definition from Bbh is that of adhyāshaya, not that of āshaya as in ṭ, showing the close connection between the two concepts.  lhag pa’i bsam pa’i rnam pa ni gong du lhag pa’i bsam pa mi zad pa’i skabs su rgya cher bshad pa la bya’o.  89b2-90a2 refers to the section on the topic, but gives besides a shorter definition: sbyor ba’i rnam pa ni sbyor ba mi zad pa’i skabs su rgya cher bshad pa la bya’o. de yang mdor bsdus na rnam pa drug ste: 1) phongs pa sel ba’i sbyor ba dang, 2) mos pa la sbyor ba dang, 3) bsgrub pa la sbyor ba dang, 4) shes bzhin du srid par skye ba la sbyor ba dang, 5) tshogs yongs su rdzogs par sbyor ba dang, 6) dka’ bar spyod pa bzod pa la sbyor ba’o. 1) sems can dngos po gang gis phongs pa de la de gtong ba ni phongs pa sel ba la sbyor ba zhes bya ste, de yang sbyin pa mi zad pa’i skabs su zas ’dod pa la zas sbyin par byed pa dang btung ba ’dod pa la btung ba sbyin par byed pa zhes bya ba la sogs pa gsungs pa’o. 2) mos pa la sbyor bar byed pa ni gang zag la bdag med pa dang chos la bdag med pa’i mtshan nyid de bzhin nyid la mos par byed pa’o. 3) sgrub pa la sbyor bar byed pa ni rtag tu gzhan gyi don sgrub par byed pa ste, gang sbyor ba mi zad pa’i skabs su dge ba’i rtsa ba la rab tu gzud pa’i phyir sems can byang chub kyi sems ’dzin du ’jug pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa’o zhes bya ba la sogs pa gsungs pa’o. 4) shes bzhin du srid par skye ba la sbyor ba ni las dang nyon mongs pa’i dbang gis khams gsum du skye ba ni ma yin gyi, smon lam gyis shes bzhin du ’khor bar skye ba’o. 5) tshogs yongs su rdzogs par bya ba la sbyor ba ni bsod nams dang ye shes kyi tshogs rdzogs par bya ba’i phyir pha rol tu phyin pa drug la sbyod pa ste, gang gong du sbyin pa mi zad pa’i bsam pa ni byang chub sems dpa’i sbyor ba mi zad pa ste zhes bya ba la sogs pa gsungs so. 6) dka’ bar spyod pa bzod pa la sbyor ba ni sems can yongs su smin par bya ba dang sangs rgyas kyi chos yongs su smin par bya ba’i phyir nang gi sdug bsngal mgo dang rkang lag la sogs pa btang ba dang, phyi’i sdug bsngal grang ba dang tsha ba la sogs pa bzod pa ste, de yang gong du btsun pa sha ra dva ti’i bu bzhi po ’di dag ni byang chub sems dpa’ rnams kyi sbyor ba mi zad pa ste, bzhi gang zhe na? byang chub kyi sems kyi sbyor ba mi zad pa dang, chos sbyin pa ston pa’i sbyor ba mi zad pa dang, sems can yongs su smin par byed pa’i sbyor ba mi zad pa la sogs pas bstan to. The six items refer to important loci on the subject supra.  dge ba’i bshes gnyen gyi rnam pa zhes bya ba la 1) bskyod par byed pa dang, 2) ’jog par byed pa dang, 3) stobs par byed pa dang, 4) skyabs dpag tu med par byed pa ni dge ba’i bshes gnyen zhes bya’o. de la 1) bskyod par byed pa ni srog gcod pa la sogs pa mi dge ba bcu spyod pa las bskyod par byed pa ste, las ngan pa spong du ’dzud ces bya ba’i don to. 2) ’jog par byed pa ni srog gcod pa las ldog pa la sogs pa dge ba bcu la ’god par byed pa’o. 3) stobs par byed pa ni lha dang mi’i bde ba sbyin par byed pa nas bla na med pa’i byang chub kyi ’bras bu’i bar du sbyin pa dang ’thob pa byed pa’o. 4) skyabs dpag tu med par byed pa ni mu stegs can la sogs pa’i lta ba ngan par mi ltung bar skyob pa dang, nyan thos la sogs pa’i theg pa dman par mi ltung bar skyob pa dang, ’khor ba’i lam ngan par mi ltung ba skyob pa dang, sdug bsngal gyi gnas ngan song du mi ltung bar skyob pa’o. chos thos pa las sems can thams cad 1) mi dge ba las bskyod par byed pa dang, 2) dge ba la ’jog par byed pa dang, 3) ’bras bu stobs par byed pa dang, 4) sdug bsngal dpag tu med pa las skyob par byed pas na dge ba’i bshes gnyen gyi rnam pa zhes bya’o. No exact counterpart has been found, but cf. Bbh p. 23713ff: tatra katibhir ākāraiḥ samanvāgataṃ bodhisattvasya kalyāṇamitraṃ veditavyam ...  nga rgyal med pa ni cho rigs dang shes nyen la sogs pas mi snyems pa’o.  bag yod pa ni bag med pa’i gnyen po ste, bag med pa yang gzhan las ’byung ba dang, bdag las ’byung ba rnam pa gnyis yod de; gzhan las ’byung ba yang rnam pa gnyis te, byur las byung ba dang, sems can las byung ba’o: de la byur las byung ba ni tshe rabs snga ma’i mi dge ba’i las kyi ’dod chags la sogs pa mi dge ba’i rtsa ba ’byung ba dang, srog gcod pa la sogs pa mi dge ba’i las byed pa’o. sems can las byung ba ni ’dod chags dang zhe sdang skye bar ’gyur ba’i yul nye bar ’ongs pas ’dod chags la sogs pa nyon mongs pa ’byung ba’o. bdag las ’byung ba yang rnam pa gnyis te, lus kyi ’du ’dzi las ’byung ba dang, log pa’i rnam par rtog pa las ’byung ba’o: de la lus kyi ’du ’dzi las ’byung ba ni bdag nyid khye’u dang, bu mo dang, ’gro ba bzang mo dang, rgyal rigs dang, bram ze’i rigs la sogs pa dang ’dra bar mos pas nyon mongs pa ’byung ba’o. log pa’i rnam par rtog pa las ’byung ba ni ’dod pa dang ’dun pa dang gnod sems la sogs pa la rtog pa’i rgyus nyon mongs pa ’byung ba ste, thos pa las de dag sngon ’byung ba yang, spong bar byed la, phyis kyang mi ’byung bar byed pas na bag yod pa’i rnam pa zhes bya’o.  gus par byed pa ni chos dang chos smra ba la brnyas pa med pa ste, mdo las: dge slong dag, ri dags kyi rgyal po seng ge ni ri bong la mchong na yang bsgrims te, mchong gi ma bsgrims par ma yin no. rta dang glang po la mchong na yang bsgrims te, mchong gi ma bsgrims par ma yin no zhes rgyas par gsungs pa bzhin du chos dang chos smras pa la brnyas pa med par byas nas gus par nyan pa’o.  ’thun par ’dzin pa ni mkhan po dang slob dpon la sogs pas ji skad bstan pa bzhin du sgrub par byed pa’o.  bka’ blo bde ba ni phyir mi ldog pa nyan pa dang spyod lam gus pa bstan pa’o.  bsnyen bkur byed pa ni chos dang chos smra ba la ci rigs par phyag ’tshal ba la sogs pa lus dang ngag gis rim gro byed pa’o. yang na bsnyen bkur mi byed pa’i gnyen po ni bsnyen bkur byed pa ste, bsnyen bkur med pa ni nyan pa khri mtho la, ’chad pa khri dma’ ba la bzhag cing, rkang lag brkyang ba dang kha glal ba la sogs pas ngan ngon nyan pa ste, thos pa dang ldan pa rnams ni chos bla mar byed pa de lta bu med de, de bas na bsnyen bkur byed pa’i rnam pa zhes bya’o.  rna ba blags te nyan pa ni phyi rol du g.yeng ba dang nang du gnyid dang rmugs pas sems bsdus pa chos nyan pa’i dri ma gnyis med par nyan pa ste, mdo las kyang: dge slong dag gnyis po ’di dag ni chos nyan pa’i dri ma ste, de khyed rnams kyis spang bar bya’o. gnyis gang zhe na? sems rgod pa dang zhum pa’o, zhes gsungs pa’i phyir ro.  yid la byed pa ni ji skad bstan pa bzhin du chos nyid phyin ci ma log pa dang, dgongs pa phyin ci ma log par ’dzin pa ste, de la chos nyid phyin ci ma log par ’dzin pa ni ma rig pa’i rkyen gyis ’du byed la sogs pa ’byung gi rgyu med pa dang mi mthun pa’i rgyu las skye bar mi rtog pa’o; dgongs pa phyin ci ma log pa ’dzin pa ni tshor ba thams cad sdug bsngal ba zhes gsungs pa la, bde ba’i tshor ba dang gnyis ka ma yin pa’i tshor ba rang bzhin gyis sdug bsngal ba ni ma yin gyi, ’gyur ba dang ’du byed kyi ’du byed la dgongs pa la sogs pa rtogs pa’o.  rnam par mi g.yeng ba ni g.yeng ba rnam pa gsum po rang bzhin gyis g.yeng ba dang, phyi rol du g.yeng ba dang, nang du g.yeng ba med pa ste, de la rang bzhin gyis g.yeng ba ni chos nyan pa’i tshe mig la sogs pa’i rnam par shes pa rnams rnam pa sna tshogs su rtog pa ’jug pa’o; phyi rol du g.yeng ba ni chos nyan pa’i tshe nyan par mi ’dod cing skyo ba skye la gzugs la sogs pa la rtog pa ’byung ba’o; nang du g.yeng ba ni chos nyan pa’i tshe zhum pa’am rgod pa’i dbang du gyur pa’o.  gnas ni lus kyi spyod lam mi rgod pa ste, gnas gcig na ’dug cing nyan pa’o.  rin po cher ’du shes pa ni thos pa de nyid rin po che dang ’dra bar dkon pas ’du shes nas nyan pa la bya’o; yang na dam pa’i chos nyan pa ni phan pa dang bde ba’i rgyur ’gyur ba dang shin tu dkon pa dang, bsgrub dka’ bar ’du shes bskyed nas nyan pa ni rin po cher ’du shes pa’i rnam pa zhes bya’o; de la phan pa’i rgyur ’gyur ba ni lha dang mi’i bde ba nas mya ngan las ’das pa’i bar gyi bde ba ’thob pa’i rgyu yin pa’i phyir ro, bde ba’i rgyur ’gyur ba ni mu stegs can gyi dka’ thub bdag nyid ngal bar byed pa’i mtha’ dang ’dod pa la longs spyod pa rnams kyi ’dod pa’i bsod nams kyi mtha’ gnyis spangs pa dbu ma’i lam bde ba la ’jug pa’i rgyu yin pa’i phyir ro; shin tu dkon pa ni de bzhin gshegs pa brgya lam na ’jig rten du ’byung zhing dam pa’i chos bshad pa yang brgya lam na ’byung ba’i phyir ro; bsgrub par dka’ ba ni de bzhin gshegs pa’i gsung rab kyi tshig bzhi pa’i tshigs su bcad pa gcig tsam mnyan pa yang bsod nams dang ye shes kyi tshogs dpag tu med pas bsgrub dgos pa’i phyir ro.    sman du ’du shes pa ni thos pas dug gsum gyi nad sel bar ’gyur ba’i phyir te, de bas na nyon mongs pa’i nad thams cad zhi bar byed pa’i rnam pa zhes tshig gong ma gsal bar bshad do.        dran pa’i snod ces bya ba la, dran pa nyid snod yin pas na dran pa’i snod de, dran pa’i sgras ni thos pa’i shes rab la bya’o, snod kyi sgras ni mi brjed pa’i gzhi la bya ste, thos pa las yid gzhungs pa ’byung ste, mi brjed pa’i gzhi byed pas na thos pa ni dran pa’i snod kyi rnam pa zhes bya’o. rtogs pa shes pa ni bsam pa’i shes rab la bya ste, bsam pa’i shes rab kyang mnyam par bzhag pa dang ma bzhag pa’i bye brag gis rnam pa gnyis te, de la rtogs pa des shes pas na rtogs pa shes pa zhes bya ste, rtogs pa shes pa’i sgras ni mnyam par bzhag pa’i shes rab la bya’o. blo gros ’dod pa zhes bya ba la blo gros kyi sgra ni mnyam par bzhag pa’i shes rab la bya ste, ’di ltar thos pa dang ldan pa blo che ba la dga’ bar ’gyur ba’am, yang na ’dod pa zhes bya ba ’bar ba’am gsal ba lta bu la bya ste, thos pa la blo gros gsal bar ’gyur bas na blo gros ’dod pa’i rnam pa zhes bya’o. blo bsgoms pa las byung ba’i shes rab la bya la, ’jug pa ni goms par byed pa la bya ste, ’di ltar thos pa las blo la ’dris shing goms pa ’byung ba na thos pa ni blo la ’jug pa’i rnam pa zhes bya’o. yang na dran pa de’i snod yin pas na dran pa’i snod de, dran pa zhes bya ba ni sngon ji ltar bzung ba’i chos dang don mi brjed pa’o, dran pa de’i snod ni thos pa’i shes rab ste, sngon thos pa’i gzhi las dran pa ’byung gi ma thos pa las ni ma yin pa’i phyir ro. blo de la ’jug pas na blo la ’jug pa ste, blo ni thogs pa dang chags pa med pa’i ye shes la bya’o, ’jug pa ni mngon sum du byed pa ste, thos pa las de bzhin rtogs pa’i ye shes mngon sum du ’gyur pas na thos pa ni blo la ’jug pa’i rnam pa zhes bya’o. yang na blo ’dis ’jug pas na blo la ’jug pa ste, blo ni bsgom pa’i shes rab la ’jug pa ni brjod du med pa’i bdag nyid chos bdag med pa rtogs pa la bya ste, bsgom pa’i shes rab kyis de bzhin rtogs par ’gyur ba’i phyir ro, de’i rgyu yang thos pa’i shes rab yin te, de bas na skabs ’dir yang thos pa ni blo la ’jug pa’i rnam pa yin par sbyar ro.  sangs rgyas kyi chos ni nyan thos dang rang sangs rgyas kyi theg pa dang theg pa bla na med pa ste, mi ngoms par nyan pa ni de dag nyan pa la chog mi shes pa’o.  gtong ba ni ji skad du thos pa’i chos rnams ’chad pa’o, spel ba ni gang zag ’ga’ tsam la phyogs gcig tsam du bar ’ga’ ’chad pa ma yin zhing, sems can thams cad la phyogs kun tu rtag tu ’chad pa’o. yang na gtong ba spel ba ni sems kyi rgyan dang, sems kyi yo byad dang, rnal ’byor gyi tshogs dang, don gyi mchog thob par bya ba’i phyir kha na ma tho ba med pa’i sbyin pa sbyin par byed pa’o. de la 1) sus sbyin par byed, 2) su la sbyin par byed, 3) ci zhig sbyin par byed, 4) cis sbyin par byed, 5) ji ltar sbyin par byed, 6) ci’i phyir sbyin par byed ce na? smras pa: 1) sus sbyin par byed pa ni thos pa dang ldan pa gtong ba po’i gang zag gis so. 2) su la sbyin par byed pa ni bzhi la ste, sdug bsngal ba dang, phan ’dogs pa dang, sdug pa dang, khyad par can la sbyin par byed do; de la sdug bsngal ba ni bza’ ba dang bgo ba la sogs pas phongs pa mgon dang skyabs med pa’i bram ze dang tshong pa dang gdol ba la sogs pa’o; phan ’dogs pa ni pha ma dang sdug bsngal dpag tu med par zhugs pa las ’byin pa’i gang zag rnams so; sdug pa ni smos ’drin gang dag de la byams pa’am gtam ’dres pa dang, phebs par smra ba dang, ’grogs bshes rnams so. khyad par can ni gang nyon mongs pa gdul ba la zhugs pa’am, nyon mongs pa btul ba’i ’bras bu la gnas pa rnams so, yang na byang chub sems dpa’i sbyin pa’i gnas ni sems can thams cad de su la sbyin pa ni sems can thams cad la’o. 3) ci zhig sbyin pa ni phyi dang nang gi dngos po’o. 4) cis sbyin pa ni sems mngon par ’du byed pa yid kyi las chags med pa dang gtong ba’i lus dang ngag gi las kyis so. 5) ji ltar sbyin pa ni ma ’ongs pa la blta ba dang ’bras bu mthong ba’i dad pas sbyin par byed pa dang, brnyas pa med par rang gi lag nas sbyin par byed pa’o. 6) ci’i phyir sbyin pa ni sems can thams cad la snying rje’i rgyus sbyin pa ste, sbyin pa de lta bu yang sems can thams cad la snying brtse ba dang ldan pa, longs spyod thams cad rmi lam dang ’dra bar snying po med par ’dzin pa, gzhan gyi don la gtso bor byed pa’i gang zag thos pa dang ldan pa rnams la ’byung gi gzhan las ma yin pas na thos pa ni gtong ba spel ba’i rnam pa zhes bya’o.  ’dis ni chos dang zang zing gi sbyin pa rgya cher byed pa bstan te, dul ba ni gnyen po bsgom pa ’phel ba dang ldan pas mig la sogs pa’i dbang po rnams yul la mi ’jug pas dul ba dang, ’dod chags la sogs pa nyon mongs pa rnams dul ba ste, de ni rgyu’o. de lta bu dul bas na cang shes pa zhes bya ste, cang shes pa ni lam drang po nas ji srid bgrod par bya bar phyin par ’gro ba’i phyir te, ’di ni ’bras bu’o. de la lam drang po ni thabs dang shes rab zung du ’brel ba dang, ’phags pa’i lam yan lag brgyad pa dang, ’phags pa’i bden pa bzhi la sogs pa’o. bgrod par bya ba ni mya ngan las ’das pa la bya ste, de lta bu ’phags pa’i lam rgyu dang ’bras bu’i mtshan nyid kyang thos pa las byung bas na thos pa ni dul zhing cang shes pa’i rnam pa zhes bya’o.  mang du thos pa la bsten pa ni mang po las rnam pa mang du chos gang thog mar dge ba, bar du dge ba, tha mar dge ba, don bzang po, tshig ’bru bzang po, ma ’dres pa, yongs su rdzogs pa, yongs su dag pa, yongs su byang ba zhes bya ba la sogs pa’i mdo sde phal cher thos pa la bya’o. de la mang po la zhes bya ba ni dge ba’i bshes gnyen mang po la thos pa’o, rnam pa mang du zhes bya ba ni chos de nyid la lan grangs mang du thos pa ste, de yang thos pa las ’byung gi, ma thos pa las ma yin pas ni thos pa ni mang du thos pa la bsten pa’i rnam pa zhes bya’o.      bsti stang du byas te dga’ ba myong bar byed pa zhes bya ba la, bsti stang du byas pa ni chos dang chos smra ba’i gang zag la lus dang ngag dang yid kyi bsti stang du byas nas nyan pa ste, de ltar bsti stang du byas te mnyan na dga’ zhing yid du ’ong ba bzang po dang ldan par ’byung bas na thos pa ni bsti stang du byas te dga’ ba myong bar byed pa’i rnam pa zhes bya’o. de la lus kyi bsti stang du byas te, nyan pa ni dus thams cad du lus kyi spyod lam mi mdzes pa mi ston cing ’dud pa dang, thal mo sbyar ba la sogs pa byed pa’o. sems kyi gus par byas te nyan pa ni chos dang chos smra ba la gnod pa’i bsam pa dang, ’phyas gdags pa’i bsam pa dang, klan ka’i bsam pa med cing, chos don du gnyer ba’i bsam pas bla na med pa’i lam stobs par byed pa’i snyam du bsams nas nyan pa’o. ngag gis gus par byed de nyan pa ni chos smra ba’i gang zag la nams kyang zher ’debs pa’i tshig mi smra zhing rtag tu de’i yon tan brjod par byed pa’o. thos pa las sems ma ’khrugs shing zhi gnas kyi mtshan nyid ting nge ’dzin thob par ’gyur la, zhi gnas dang ldan pas mig la sogs pa dbang po’i yul la mi ’jug cing sems rnam par rtog pa mang pos g.yen spyo ba med pas sems bde bar ’gyur la sems bde na lus bde bar ’gyur bas lus bde ba’i rnam pa zhes bya’o. thos pa las shes rab kyi mtshan nyid lhag mthong thob par ’gyur la, lhag mthong gis the tshom dang yid gnyis sel bar byed pas sems rab tu dga’ ba’i rnam pa zhes bya’o.  brtson ’grus kyi skyon gnyis so, ha cang brtun drags pa dang, g.yel ba las phyis chos nyan pa mi ’dod pa’am, ched ’ga’ nyan ched ’ga’ mi nyan pa ni skyo ba ste, de lta bu med pas mi skyo bar nyan pa zhes bya’o.      don dang chos dang nan tan nyan pa’i rnam pa gsum gyis thob par bya ba dang, bshad par bya ba dang, bsgrub par bya ba nyan par rim bzhin du bstan to.
de la don ni mya ngan las ’das pa la bya ste, ’phags pa’i lam gyis bsgrubs pa’i ’bras bu yin pa’i phyir ro.
ṭ then explains the twelvefold structure of the canonical scriptures: chos ni gsung rab kyi yan lag bcu gnyis te: 1) mdo’i sde dang, 2) dbyangs kyis bsnyad pa’i sde dang, 3) lung du bstan pa’i sde dang, 4) tshigs su bcad pa’i sde dang, 5) ched du brjod pa’i sde dang, 6) gleng gzhi’i sde dang, 7) rtogs pa brjod pa’i sde dang, 8) de lta bu byung ba’i sde dang, 9) skyes pa rabs kyi sde dang, 10) shin tu rgyas pa’i sde dang, 11) rmad du byung ba’i chos kyi sde dang, 12) gtan la phab par bstan pa’i sde dag go. [1) de la mdo sde gang zhe na? bcom ldan ’das kyis de dang de dag tu gdula ba de dang de dag dang gdula ba’i spyod pa rnams las brtsams te, phung po dang ldan pa’i gtam dang, skye mched dang ldan pa dang, rten cing ’brel bar ’byung ba dang ldan pa dang, zas dang bden pa dang khams dang ldan pa dang, nyan thos dang rang sangs rgyas dang de bzhin gshegs pa dang ldan pa dang, dran pa nye bar gzhag pa dang, yang dag par spong ba dang rdzu ’phrul gyi rkang pa dang dbang po dang stobs dang byang chub kyi yan lag dang ldan pa dang, mi sdug pa dang dbugs rdub pa dang dbyung ba dang bslab pa dang shes nas dad pa dang ldan pa’i gtam gsungs pa gang yin pa dag yang dag par sdud par byed pa rnams kyis yongs su bzung nas bstan pa yun ring du gnas par bya ba’i don du ming dang tshig dang yi ge’i tshogs mthun pa dag gis ci rigs par rim gyis bkod cing sbyar ba gang yin pa’o. 2) dbyangs kyis bsnyad pa’i sde ni gang gi tha ma’i mjug tu tshigs su bcad pa mngon par brjod pa dang, bkri ba’i don gyi mdo sde gang yin pa’o. 3) lung du bstan pa’i sde ni gang las nyan thos shi ’phos pa dang, dus byas pa dang, skye ba lung ston pa dang, nges pa’i don gyi mdo sde gang yin pa’o. 4) tshigs su bcad pa’i sde ni rkyang pas bshad pa ma yin pa ste, ’di ltar rtsa ba gnyis pa’am, gsum pa’am, bzhi pa’am, lnga pa’am, rtsa ba drug par rtsa bsdebs te bshad pa gang yin pa’o. 5) ched du brjod pa’i sde ni gang zag gi ming dang rigs yongs su ma brjod ma bstan par phyis dam pa’i chos yun ring du gnas par bya ba’i phyir bshad pa’o. 6) gleng gzhi’i sde ni gang zag gi ming dang rigs yongs su brjod cing bstan te bshad pa dang, gang dang ’dul ba dang ldan pa’i byung ba dang bcas, gleng gzhi dang bcas pa so sor thar pa’i mdo sde gang yin pa’o. 7) rtogs par brjod pa’i sde ni dpe dang bcas par bstan pa ste, dpe des don gyi rang bzhin de rnam par gsal bar ’gyur ba gang yin pa’o. 8) de lta bu byung ba’i sde ni cung zad sngon gyi sbyor ba dang ldan pa gang yin pa’o. 9) skyes pa rabs kyi sde ni ’das pa’i dus la brten te, bcom ldan ’das kyis ’chi ’pho dang skye ba de dang de dag tu byang chub sems dpa’i spyod pa dang dka’ bar spyod pa bstan pa gang yin pa’o. 10) shin tu rgyas pa’i sde ni gang las bla na med pa yang dag par rdzogs pa’i byang chub dang stobs bcu dang, sgrib pa med pa’i ye shes yang dag par sgrub pa’i phyir byang chub sems dpa’ rnams kyi lam bstan pa gang yin pa’o. 11) rmad du byung ba’i chos kyi sde ni gang las sangs rgyas rnams dang sangs rgyas kyi nyan thos rnams kyi thun mong dang, thun mong ma yin pa dang, de las gzhan khyad par du ’phags pa’i yon tan khyad par can ngo mtshar rmad du byung bar grags pa dag bstan pa gang yin pa’o. 12) gtan la phab par bstan pa’i sde ni mdo sde ’dren par byed cing, mdo sde rnam par ’chad par byed pa, ma lta bu’i chos mngon pa thams cad la bya’o. gsung rab yan lag bcu gnyis po de dag la mdo sde yang yod, ’dul ba yang yod, chos mngon pa yang yod de, de la re zhig mdo sde dang, dbyangs kyis bsnyad pa’i sde dang, lung du bstan pa’i sde dang, tshigs su bcad pa’i sde dang, ched du brjod pa’i sde dang, rtogs pa brjod pa’i sde dang, de lta bu byung ba’i sde dang, skyes pa rabs kyi sde dang, shin tu rgyas pa’i sde dang, rmad du byung ba’i chos kyi sde gang yin pa ni mdo sde’o. gleng gzhi’i sde gang yin pa ni ’dul ba’o. gtan la phab par bstan pa’i sde gang yin pa ni chos mngon pa’o.] de la sde snod gsum pa de dag las mdo sde’i mtshan nyid ni chos rnams mdor bsdus nas ston pa’o. ’dul ba’i mtshan nyid ni chos dang don mngon du byed pa ste, nyon mongs pa btul na chos dang don mngon du ’gyur ba’i phyir ro. chos mngon pa’i mtshan nyid ni nges pa’i gtam gtan la ’bebs pas chos kyi longs spyod la rig par byed pa’o. de dag gi las ni mdo sde’i sde snod kyis the tshom nye ba’i nyon mongs pa sel bar byed do, ’dul ba’i sde snod kyis mtha’ gnyis la sbyor ba’i nye ba’i nyon mongs pa sel bar byed do, chos mngon pa’i sde snod kyis rang gi lta ba mchog tu ’dzin pa’i kun nas nyon mongs pa sel bar byed pa’o.
The part in brackets is a quotation from Śbh fol. 7A23-7B25, S p. 1361-13915, W p. 75-78, D fol. 55b6-57a1: tatra sūtraṃ katamat / yat tatra tatra bhagavatā tāṃs tān vineyān vineyacaritāni cārabhya skandhapratisaṃyuktā vā kathā kṛtā dhātupratisaṃyuktā (4) vā kathā kṛtā āyatanapratisaṃyuktā vā pratītyasamutpādapratisaṃyuktā vā āhārasatyadhātupratisaṃyuktā vā shrāvakapratyekabuddhatathāgatapratisaṃyuktā vā smṛtyupasthānasamyakprahāṇarddhipādendriyabalabodhyaṃgamārgāṃgapratisaṃyuktā vā ashubhānāpānasmṛtishikṣāvetyaprasādapra(5)tisaṃyuktā kathā kṛtā sā ca kathā saṃgītikāraiḥ parigṛhya shāsanacirasthitaye yathāyogam anupūrvveṇa racitā anupūrvveṇa samāyuktā / pratirūpair nāmakāyapadakāyavyaṃjanakāyair [yad uta teṣāṃ teṣām arthānāṃ sūcanāyai kushalānām arthopasaṃhitānāṃ brahmacaryopasaṃhitānām idam ucyate sūtram] / geyaṃ [katamat /] (6) yasyānte paryavasāne gāthā abhigītā / yac ca sūtraṃ neyārtham [idam ucyate geyaṃ] / vyākaraṇaṃ [katamat |] yasmiṃ chrāvako ’bhyatītakālagata upapattau vyākriyate / yac ca sūtraṃ nītārtham [idam ucyate vyākaraṇaṃ] / gāthā [katamā /] yā na gadyena bhāṣitā / api tu pādopanibandhena dvipadā vā tripadā vā catuṣpadā vā paṃcapadā vā ṣaṭpadā vā [iyam ucyate gāthā] / udānā [katamā /] yat pudgalasya nāmagotram aparikīrtayitvā uddishya bhāṣitam āyatyāṃ vā saddharmasthitaye [shāsanasthitaye ca / iyam ucyate udānā] / nidānaṃ [katamat /] yat pudgalasya nāmagotraṃ parikīrtayitvā uddishya bhāṣitam / (7B2) yac ca vinayapratisaṃyuktaṃ sotpattikaṃ sanidānaṃ prātimokṣasūtram [idam ucyate nidānaṃ] / avadānaṃ [katamat /] yat sadṛṣṭāntakam udāhṛtaṃ / yena dṛṣṭāntena yasya prakṛtasyārthasya vyavadānaṃ bhavat[īdam ucyate avadānaṃ] / vṛttakaṃ [katamat /] yat kiṃcit pūrvvayogapratisaṃyuktam [idam ucyate vṛttakaṃ] / jātakaṃ (2) [katamat /] yad atītam adhvānam upādāya tatra tatra bhagavataḥ cyutyupapādeṣu bodhisatvacaryā duṣkaracaryā ākhyātā [idam ucyate jātakaṃ] / vaipulyaṃ [katamat /] yatra bodhisatvānāṃ mārgo deshyate anuttarāyai samyaksaṃbodhaye dashabalānāvaraṇajnyānasamudāgamāya [idam ucyate vaipulyaṃ] / adbhutā dharmāḥ [katame /] yatra bu(3)ddhānāny ca buddhashrāvakāṇāny ca [bhikṣūṇāny ca bhikṣūṇīnāny ca shikṣamāṇānāṃ shrāmaṇerāṇāṃ shrāmaṇerīṇām upāsakānām upāsikānāṃ] sādhāraṇāsādhāraṇāsh ca tadanyaprativishiṣṭāsh cāshcaryādbhutasammatā guṇavisheṣā ākhyātā [ime ucyante adbhutā dharmāḥ] / upadeshāḥ [katame /] sarvvamātṛkā abhidharmaḥ sūtrāntaniṣkarṣaḥ / sūtrāntavyākhyāna(4)m [upadesha ity ucyate] / tac caitad dvādashāṃgavacogatam asti sūtram asti vinayaḥ asty abhidharmaḥ / tatra yat tāvad āha sūtraṃ geyaṃ vyākaraṇaṃ gāthodānāvadānavṛttakajātakavaipulyādbhutadharmā iti / idaṃ tāvat sūtraṃ / yat punar āha nidānam ity / ayam ucyate vinayaḥ / yat punar āha upadeshā iti / ayam ucyate (5) abhidharmaḥ /
nan tan ’phags pa’i lam yan lag brgyad pa la sogs pa bsgrub par bya ba’i chos rnams la bya’o.
Notes to the Sanskrit text: 1...1) In accordance with D and ṭ gdul ba de dang de dag dang gdul ba’i spyod pa MS tāṃs tān vineyā caritāni W tāṃs tān vineyā[ṃsh] caritāni S tāṃs tān (tāni tāni) vineyācaritāni 2...2) D, ṭ, W om. MS and S also ins. dhātusaṃgaṇasaṃyuktā vā after kṛtā W read saṃgala for saṃgaṇa in note. 3) MS, S sthiti for dhātu as khams in D, ṭ. 4) MS, W om. vā 5) MS, W daṇḍa for vā S vā / 6) MS dhi for ṛddhi ṭ om. mārgāṃga 7) MS, S, W daṇḍa for vā 8) MS, S ashubhā an... W ashubhā-ān... 9) S ins. daṇḍa, MS has a small point. 10) W ...giti... 11) W ...pūrveṇa 12) W ...anyjana... 13) Parts in brackets not in ṭ 14) S buddhacar... 15) MS om. daṇḍa 16) W yat 17) MS geyaṃ / in footnote 18) W ...ny 19) W chrāvakebhyo ’bhyatītakālagatāv MS chrāvakebhyo ’bhyatītakālagato 20) MS, S ins. daṇḍa 21) MS om. daṇḍa 22) W ...ddh... for ...ddh... 23) W panyca... 24) W saṭ... 25) MS, S // for / 26) anuddishya with D, ṭ yongs su ma brjod ma bstan par ? 27) MS, S, W vṛttaṃ, ka omitted wrongly by MS possibly because of the ka in the next word 28) W pūrva... 29) W, S ...satvva... 30) MS, S, W ins. daṇḍa 31) MS, S // for / W om. the item on vaipulya 32) W ...ṃ 33) MS, S, W ...ṃ 34) As D dge tshul rnams dang MS, S, W om. shrāmaṇerāṇāṃ 35) S shrāmaṇekī(rī)ṇām W shrāmaṇerāṇām For the form cf. Kosha index 36) As D dge bsnyen rnams dang MS, S om. upāsakānām W ...ṃ 37) W om. upāsikānāṃ 38) S double daṇḍa 39) W sarva... 40) W ...nas 41) W ...āngga... 42) W sutram 43) MS, S, W om. daṇḍa 44) MS, S, W ins. daṇḍa  gzhan ni mkhan po dang slob dpon la sogs pa dge ba’i bshes gnyen rnams so; de dag gis bstan pa ni de dag gis bshad pa ste, rang gi lta ba mchog tu ’dzin pa btang nas nga rgyal med par byas te, ji skad bstan pa bzhin du nyan pa ni gzhan gyis bstan pa nyan pa zhes bya’o.  chos ma thos pa ni mu stegs can la sogs pa ’di las phyi rol ba’i bstan pa la med pa, phung po dang skye mched la sogs pa mdo’i sde las gsungs par bstan pa gang yin pa, ’khor ba thog ma med pa nas lan ’ga’ yang ma thos pa de dang thos par gyur pas na thos pa ni chos ma thos pa nyan pa’i rnam pa zhes bya’o.  mngon par shes pa ni drug ste, de dag ni de dag nyid kyi skabs nas ’chad do.  theg pa gzhan nyan thos kyi theg pa dang, rang sangs rgyas kyi theg pa dang, lha’i theg pa dang, mi’i theg pa dag ste, de dag nyan kyang chags par mi byed pas na ’dod pa med pa zhes bya’o.  pha rol tu phyin pa ni sbyin pa mi zad pa la sogs pa drug po ’di dag go. de la pha rol tu phyin pa’i sgra ni mchog gi don te, rgyu mchog dang las mchog dang ’bras bu mchog gi phyir pha rol tu phyin pa zhes bya’o. de la rgyu mchog ni pha rol tu phyin pa de dag nyid gong nas gong du khyad zhugs pa’i ye shes kyi rgyur ’gyur ba’i phyir ro; las mchog ni bdag dang gzhan la phan ’dogs par byed pa’i phyir ro; ’bras bu mchog ni bla na med pa’i byang chub yin pa’i phyir ro. yang na, rgyu mchog ni snying rje chen po’i rgyu las byung ba’i phyir ro.  byang chub sems dpa’i sde snod ni gong du gsung rab yan lag bcu gnyis smos pa’i nang nas shin tu rgyas pa’i sde gang yin pa’o. According to ṭ, the word bodhisattvapiṭaka refers to the whole canon of scriptures as described supra, to the teachings of the bodhisattvas generally. On the connection, however, of Akṣ and the individual sūtra named Bodhisattvapiṭaka, v. introduction.  bsdu ba’i dngos po zhes bya ba ni sems can dga’ bar byed pa’i dngos po zhes bya ba’i tha tshig ste, de yang sbyin pa la sogs pa bsdu ba’i dngos po bzhi nyid kyi skabs nas ’chad do.  thabs mkhas pa ni dge ba’i rtsa ba chung ngu yang dpag tu med par ’gyur bar byed pa dang, sems can bstan pa ’di la ma zhugs pa rnams bstan pa la gzud pa dang, zhugs pa rnams dge ba’i rtsa ba ’phel bar bya ba dang, dge ba’i rtsa ba ’phel ba rnams yongs su smin par bya ba dang, yongs su smin pa rnams rnam par grol bar bya ste, de nyan par byed pas na thabs la mkhas pa nyan pa’i rnam pa zhes bya’o.  tshangs pa ni sdig pa thams cad spangs pa’i mya ngan las ’das pa la bya ste, mdo las kyang: tshangs par gyur bsil bar gyur, ces gsungs pa’i phyir ro. de’i gnas pa ni thob par byed pa’i rgyu la bya ste, de yang byams pa la sogs pa tshad med pa bzhi nyid kyi skabs nas ’chad do.  dran pa ni sems can gyi don bya ba la brtson pa’i byang chub sems dpa’ bya ba dang mi bya bar shes shing dran pa’o, shes bzhin ni chos thams cad sgyu ma dang smig rgyu lta bur dngos po med par shes pa’o.  skye ba la mkhas pa ni phyi dang nang gi rten cing ’brel bar ’byung ba’i chos rnams rgyu gang las ’bras bu gang skye ba shes pa ste, ’di ltar phyi’i rten cing ’brel bar ’byung ba ni sa bon gyi rkyen gyis myu gu zhes bya ba nas me tog gi rkyen gyis ’bras bu zhes bya ba’i bar dang, nang gi rten cing ’brel bar ’byung ba yang ma rig pa’i rkyen gyis ’du byed rnams shes bya ba nas skye ba’i rkyen gyis rga shi zhes bya ba’i bar du phyi dang nang gi chos rnams rgyu dang rkyen las skye’i, bdag dang byed pa po las skye ba ma yin par rtogs pa’o.  mi skye ba la mkhas pa ni gzung ba dang ’dzin pa las dben pa’i don dam pa yongs su grub pa’i mtshan nyid ji lta ba bzhin du shes pa ste, de nyan pa’o – "Skill concerning the unoriginated is knowledge of the highest meaning (paramārtha) beyond subject and object (grāhyagrāhakavivikta) characterized as completed (pariniṣpannalakṣaṇa) as it really is (yathābhūtajnyāna), it is listening to that."      mi sdug pa dang, byams pa dang, rten cing ’brel bar ’byung ba’i rnam pa zhes bya ba’i tshig gsum gyis ’dod chags dang zhe sdang dang gti mug gsum gyi gnyen po mi sdug pa bsgom pa la sogs pa rnam pa gsum yang thos pa las ’byung bar ston to. de la mi sdug pa ni ’dod chags kyi gnyen po ste, de bas na mdo las kyang: dge slong rnal ’byor bas shi nas dur khrod du bor ba’i ro zhag gcig lon pa zhes bya ba nas khyi dang bya rgod dang ’phar ba la sogs pas zos pa yid la gzung bar bya ste, zhes gsungs pa’i phyir ro. byams pa ni zhe sdang gi gnyen po ste, de bas na mdo sde las kyang: byams pa dang ldan pa’i sems khon med pa, ’gran zla med pa, gnod pa med pas phyogs bcur mos te, khyab par byas te bsgrubs te gnas so, zhes gsungs pa’i phyir ro. rten cing ’brel bar ’byung ba ni gti mug gi gnyen po ste, de bas na mdo las kyang: rten cing ’brel bar ’byung ba gang zhe na? gang dus gsum gyi chos rnams la ’du byed tsam dang, chos tsam dang, dngos po tsam dang, rgyu tsam dang, ’bras bu tsam ste, byed pa po med pa de ni rten cing ’brel bar ’byung ba zhes bya ste, gang gi tshe de yid la byas na gti mug shas6 che ba’i gang zag rnams gti mug bsrabs par ’gyur ro, zhes gsungs pa’i phyir ro.      mi rtag pa ni dus gsum gyi ’dus byas thams cad skad cig ma re rer ’jig pas gnas pa med pa ste, de la ’di ltar ’das pa’i ’dus byas rnams ni skyes nas ’gag par snang la, da ltar byung ba’i ’dus byas rnams ni skyes pa’i skad cig phan chad du gnas pa’i mthu med la, ma ’ongs pa’i ’dus byas rnams ni ma skyes la ’gag pa med par snang ba’i phyir ro. de ltar ’dus byas mi rtag pa’i rang bzhin de yang sdug bsngal rnam pa gsum gyi rten byed pas na sdug bsngal ba zhes bya ste, sdug bsngal rnam pa gsum ni: 1) ’du byed kyi sdug bsngal dang, 2) ’gyur ba’i sdug bsngal dang, 3) sdug bsngal gyi sdug bsngal te; de la 1) ’du byed kyi sdug bsngal rgyu dang rkyen gyis bskyed pa’i ’du byed thams cad ni mi rtag pa yin pa’i phyir ro; 2) ’gyur ba’i sdug bsngal ni ’byor ba’i longs spyod dang bde ba’i tshor ba yang phyis med par ’gyur zhing ma ’ongs pa na rnam par smin pa’i yid du mi ’ong ba’i rgyu byed pa’i phyir ro. 3) sdug bsngal gyi sdug bsngal ni skye ba dang rga ba dang ’chi ba dang ’dod pa mi rnyed pa dang sdug bsngal gyi tshor ba rnams rang bzhin gyis sdug bsngal ba’i steng du nad la sogs pa sdug bsngal gzhan dang yang ’brel ba’i phyir ro. bdag med pa ni ’dus byas dang ’dus ma byas kyi chos thams cad med pa ste, de dag kyang thos pa dang ldan pas khong du chud par byed pa’i phyir mi rtag pa’i rnam pa la sogs pa zhes bya’o.  zhi ba ni nyon mongs pa thams cad dang sdug bsngal thams cad zhi ba’i phyir mya ngan las ’das pa la bya’o.      stong pa nyid dang, mtshan ma med pa dang, smon pa med pa zhes bya ba rnam par thar pa’i sgo gsum po de dag gi don ni sngar bshad zin te, de dag khong du chud pa yang thos pa las ’byung ngo zhes bya bar sbyar ro.    mngon par ’du mi byed pa dang dge ba mngon par ’du byed pa tshig gnyis kyis ni srog gcod pa la sogs pa mi dge ba’i las spong ba dang, dad pa dang brtson ’grus la sogs pa dge ba mngon par ’du byed pa yang thos pa las ’byung zhes ston to.  bden pas byin gyis brlabs pa ni ’phags pa’i bden pa bzhi mthong ba’i mthu dang ldan par byed pa ste, bden pa mthong ba’i mthu dang ldan par yang thos pa las ’byung bas na thos pa ni bden pas byin gyis brlabs pa’i rnam pa zhes bya’o. yang na, mdo dag las byang chub sems dpa’ la sogs pas rang gis dam bcas pa’i bden pa’i tshig gis byin gyis brlabs na de bzhin du ’gyur ba ste, de yang thos pa las ’byung zhes bya bar sbyar ro. The concept satyavacana is explained by J. Burlingame in JRAS 1917 pp. 429-67.  chud mi gzon pa ni las dang las kyi ’bras bu rnam par smin pa yod par lta ba’o.    rang gi kha na las pa ni gzhan la rag ma lus pa ste, gzhan la shes pa ni rag ma lus par bya ba yang thos pa las ’byung ba’i phyir ro; rang gi sems srung ba ni bya ba ma yin pa la mi ’jug par byed pa’o.  brtson ’grus ni dge ba mngon par ’du byed pa la sems spro ba yin la, de mi gtong ba ni rtag tu byed pa dang gus par byed pa’o.  chos nges par sems pa ni phung po dang khams dang skye mched la sogs pa kun nas nyon mongs pa dang rnam par byang ba’i chos rnams blos gtan la ’bebs pa’o.  ji ltar bshad pa’i chos rnams mnyan nas rig pas bsams te, bsgoms na nyon mongs pa spong bar ’gyur bas nyon mongs pa’i gnyen po’i rnam pa zhes bya’o. One would have expected pratipakṣa for vipakṣa; the two are, however, sometimes confused.  rang gi phyogs ni byang chub sems dpa’i phyogs te, rnam par byang ba’i chos rnams dang, de’i ’khor du gtogs pa’i sems can rnams so. bsrung ba ni phyogs de dag gzhan gyis mi ’phrogs shing nyon mongs pa’i dbang du mi ’gyur bar byed pa’o.  pha rol gyi phyogs bdud dang mu stegs can la sogs pa ste, de dag dang nyon mongs pa tshar gcod pa ni de dag mthu med cing nyams smod par byed pa’o.    nor bdun ni 1) dad pa dang, 2) tshul khrims dang, 3) ngo tsha shes pa dang, 4) khrel yod pa dang, 5) thos pa dang, 6) gtong ba dang, 7) shes rab kyi nor te, thos pa la de dag ’du bar ’gyur bas yang dag par ’du ba’i rnam pa zhes bya’o. de ltar ’phags pa’i nor bdun po ’phags pa’i nor ma yin pa’i nor las shin tu khyad zhugs pa de dag thos pa la yang dag par ’du ba’i phyir dbul ba thams cad gcod pa zhes bya ste, thos pa ’dis dbul ba thams cad gcod ces bya ba’i tha tshig go.        mdzangs pa ni rig pa’i gnas lnga khong du chud pa’i gang zag ste, thos pa ni nyes pa thams cad spong ba’i gnyen po yin pa dang, yon tan mchog rnams thob pa’i rgyu yin pa’i phyir mdzangs pa de dag gis bsngags pa’i rnam pa zhes bya’o. The five vidyāsthāna are shabda-, hetu-, adhyātma-, cikitsā-, and shilpakarmasthānavidyā, for ref. v. Edg s. v.
mkhas pa ni legs par bsams pa sems pa dang, legs par smra ba brjod pa dang, legs par bya ba’i las byed pa dang, legs par smras pa dang nyes par smras pa’i don khong du chud par nus pa ste, de lta bu dag thos pa la mos par byed pas mkhas pa la mngon par dga’ ba’i rnam pa zhes bya’o. ’phags pa nyan thos dang, rang sangs rgyas dang, de bzhin gsegs pa bdag gis kyang thos pa de lta bu thugs su chud pa’am, thos pa la ’phags pa rnams dgyes pas na thos pa ni ’phags pas kun shes pa’i rnam pa zhes bya’o.
’phags pa ma yin pa ni so so’i skye bo ste, thos pa’i shes rab de dag kyang dam pa’i chos la mos shing dad par byed nus pa’i phyir ’phags pa ma yin pa dad par byed pa’i rnam pa zhes bya’o.  thos pa’i shes rab las ’phags pa’i bden pa bzhi mthong ba ’byung ba’i phyir bden pa mthong ba’i rnam pa zhes bya’o.    zag pa dang bcas pa’i phung po’i skyon skye ba dang, rga ba la sogs pa rnam par spangs pa’i thabs kyang thos pa las ’byung bas na ’di skad ces bya’o. thos pa’i shes rab kyis ’khor ba’i chos rnams kyi skyon khong du chud par byed pas na ’dus byas kyi skyon la yongs su ’jal ba’i rnam pa zhes bya’o.        don la rton pa la sogs pa rton pa bzhi po yang thos pa las ’byung zhes bya bar sbyar te, de dag gi don ni rton pa bzhi’i skabs nas ’chad do.  thos pa dang ldan na sdig pa mi dge ba’i chos rnams mi byed pas sdig pa thams cad mi bya ba’i rnam pa zhes bya’o.  bdag dang gzhan la phan pa ni bdag dang gzhan mi dge ba’i gnas nas bton te, dge ba la ’jog pa’am shes pa’i mthar phyin par byed pa ste, de yang thos pa las byung zhes sbyar ro.  thos pa nyid dge ba’i rang bzhin yin pas legs par byas pa’i las kyi rnam pa zhes bya’o; de ltar legs par byas pas na mi ’gyod pa’i rnam pa ste, dge ba byas pa ni phyis: ’di lta bu ’gyur ro, snyam du sems la gdung ba med pa’i phyir ro. Reading these two items as one ākāra as in T1 p. 196a2-3 and as the Sanskrit version, and thus making up the right number 84 ākāras altogether, not as in all Tibetan versions, where the two are separate as two ākāras.  khyad par du ’gro ba ni yon tan khyad par can ma thob pa las thob par bya’am; yang na, mos pa spyod pa’i sa yan chad gong nas gong du sa rnams gnon pa la bya ste, de yang thos pa las ’byung bar sbyar ro.  sangs rgyas kyi chos thams cad ni stobs dang mi ’jigs pa la sogs pa ste, mdor na sangs rgyas kyi chos de dag thams cad kyang thos pa la brten nas ’thob par ’gyur gyi, de las thabs gzhan med pas na sangs rgyas kyi chos thams cad ’thob pa’i rnam pa zhes bya’o. 
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de dag ni byang chub sems dpa’ rnams kyi thos pa rnam pa brgyad cu rtsa bzhi zhes bya’o. 
eta ucyante bodhisattvānāṃ caturaśītiḥ śrutākārāḥ. 
Those are called the eighty-four forms of learning of the bodhisattvas. 
 
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b) btsun pa sha ra dva ti’i bu, de la byang chub sems dpa’ rnams kyi tshul bzhin yid la byed pa la ’jug pa ni sum cu rtsa gnyis te. 
tatra, bhadanta śāradvatīputra, dvātriṃśad bodhisattvānāṃ yoniśomanasikārapravesāḥ. 
b) [The entrance into insight (prajñāpraveśa), or, rather, how to understand the essential character of moments of existence (dharmalakṣaṇa) through that insight:] And, reverend Śāradvatīputra, the entrances [into the meaning of things as they are (tattvârtha) ] by thorough mental effort are thirty-two. 
shes rab kyi ’jug pa bstan pa’i dbang du byas nas btsun pa sha ra dva ti’i bu, de la byang chub sems dpa’ rnams kyi tshul bzhin yid la byed pa la ’jug pa ni sum cu rtsa gnyis te zhes bya ba la sogs pas gsungs so. V. also ṭ. fol. 89a1-2.
ṭ. fol. 97a7-b4: de la tshul ni ’phags pa’i lam dang mya ngan las ’das pa la bya’o. de dang mthun par sems shing bsgom pa ni tshul bzhin yid la byed pa zhes bya ste. tshul bzhin yid la byed pa des de kho na nyid kyi don la ’jug cing, tshul bzhin yid la byed pa la ’jug pa zhes bya’o. de ltar don la ’jug pa de yang bsam pa’i shes rab kyis gtan la phab pa’i chos de la bsgom pa’i shes rab kyis goms par byas nas don rtogs par ’gyur te. de bas na ’di ni bsam pa dang bsgom pa’i shes rab yin par rig par bya’o. yang na, tshul ’di ’phags pa’i lam dang mya ngan las ’das pa’am, mngon sum dang rjes su dpag pa la sogs pa’i rigs pa’am, ma nor bar ston pa’i mkhan po dang slob dpon gyi man ngag la bya ste, de dang mi ’gal bar yid la byed pa ni tshul bzhin yid la byed pa zhes bya’o. tshul bzhin yid la byed pa de la ’jug pas na tshul bzhin yid la byed pa la ’jug pa ste. ’jug pa ni tshul bzhin yid la byed pa la gnas pa’am, tshul bzhin yid la byed pa de dag gis rang bzhin dang rab tu dbye ba rtogs pa’o – "There reasonable (yukta) means the holy way (āryamārga) and extinction (nirvāṇa). (1) Reflecting on (cint-) and cultivating (bhāvaya-) in accordance with that is thorough mental effort (yonishomanasikāra). By that thorough mental effort one penetrates the reality of things as they are, so it is called entrance through thorough mental effort (tena yonishomanasikāreṇa tattvārthaṃ pravishati yonishomanasikārapravesha iti). Thus that entrance into the meaning [or thing pointed at by a word, cf. infra] (arthapravesha) entails that the meaning is understood (artham adhigamyate) after having cultivated (bhāvayitvā) with the insight of cultivation (bhāvanā) the moments of existence discerned (vinishcita) by the insight of reflection (cintā). So this is to be known as being the insight concerned with reflection and cultivation (cintābhāvanāprajnyā).
Or (atha vā), (2) reasonable (yukta) is the holy path and extinction, but also logical arguments based on sense-perception, inference, etc. (pratyakṣānumānādinyāya), and the instructions of teachers and preceptors who are not imparting wrong instructions (abhrāntadeshikācāryopādhyāyopadesha); and mental effort not in opposition to that is thorough mental effort (tadaviruddhamanasikāro manasikāra iti). One enters that mental effort, so it is called entrance into thorough mental effort (taṃ yonishomanasikāraṃ pravishati yonishomanasikāra iti).
Entrance (pravesha) is (2) to stay within thorough mental effort, or (1) to understand essence (svabhāva) and distinctions (prabheda) through those thorough mental efforts."
This section then is interpreted as cintāmayī and bhāvanāmayī prajnyā while section a) on shrutākāra is of course shrutamayī prajnyā "insight consisting of learning (or the teachings one has heard)". Cf. ṭ. fol. 89a3: de yang thos pa las shes rab kyi bye brag phyed par gyur te...; and Bhāvanākrama I paragraph 9-12, p. 19821-22: tasmāc cintāmayyā prajnyayā yuktyāgamābhyāṃ pratyavekṣya bhūtam eva vastusvarūpaṃ bhāvanīyam, vastūnāṃ svarūpaṃ ca paramārthato ’nutpāda evāgamato yuktitash ca nishcitam etc.
[The word artha primarily means "aim", "what is aimed at", possibly from the root ṛ- "to go, move, reach, obtain", see MMW s. v., then "thing" or "object" aimed at by a word, the "meaning" aimed at by a word. yonishas is taken as equivalent to yukta and yukti and also to yoni, cf. the beginning of the next paragraph c) with notes]. 
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sum cu rtsa gnyis gang zhe na? ’di lta ste: 
katame dvātriṃśat? 
What thirty-two? 
 
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zhi gnas kyi gnas la ’jug pa dang;  lhag mthong rnam par dpyod pa’i ’jug pa dang;  sems las su rung ba’i ’jug pa dang;  lus dben pa la ’jug pa dang;  sems dben pa la ’jug pa dang;  rten cing ’brel bar ’byung ba la ’jug pa dang;  bden pa’i rjes su ’thun pa la ’jug pa dang;  chad pa med pa la ’jug pa dang;  rtag pa med pa la ’jug pa dang;  rgyu dang rkyen la ’jug pa dang;  bdag med pa dang, sems can med pa dang, srog med pa dang, gang zag med pa la ’jug pa dang;  ’ong ba dang, ’gro ba dang, gnas med pa la ’jug pa dang;  mi ’pho zhing rgyu dang ’bras bu chud mi za ba la ’jug pa dang;  stong pa nyid dang, mtshan ma med pa dang, smon pa med pa la ’dris par byed pa la ’jug pa dang;  stong pa nyid dang, mtshan ma med pa dang, smon pa med pa la mngon sum du mi byed pa la ’jug pa dang;  bsam gtan dang, ting nge ’dzin dang, snyoms par ’jug pa skyed pa’i tshul la ’jug pa dang;  bsam gtan dang, ting nge ’dzin la snyoms par ’jug pa’i dbang gis mi skye ba la ’jug pa dang;  mngon par shes pa’i ye shes la ’jug pa dang;  zag pa zad pa mngon sum du byed pa ma yin pa la ’jug pa dang;  nang du rtog pa la ’jug pa dang;  nges par gyur par mi ’jug pa la ’jug pa dang;  ’dus byas kyi skyon yongs su ’jal ba la ’jug pa dang;  ’dus ma byas kyi chos mngon sum du mi byed par ’jug pa dang;  sems can thams cad la bdag med par so sor rtog pa la ’jug pa dang;  snying rje chen po mi gtong ba la ’jug pa dang;  skye ba thams cad ’jigs par lta ba la ’jug pa dang;  rtag tu bsams bzhin du shes pas srid pa thams cad yongs su ’dzin par ’jug pa dang;  yid byung zhing ’dod chags dang bral bar ’jug pa dang;  ’dod chags dang bral ba’i chos kyang mngon sum du mi byed par ’jug pa dang;  ’dod pa’i dga’ ba’i yon tan yal bar ’dor ba la ’jug pa dang;  chos kyi dga’ ba mi gtong ba la ’jug pa dang;  spros pa dang rnam par rtog pa thams cad spong ba la ’jug pa dang;  thabs mkhas pa’i spros pa dang rnam par rtog pa mi spong bar ’jug pa ste. 
tad yathā śamathasthānapraveśaḥ;  vipaśyanāvyavacārapraveśaḥ;  cittakarmaṇyatāpraveśaḥ;  kāyavivekapraveśaḥ;  cittavivekapraveśaḥ;  pratītyasamutpādapraveśaḥ;  satyānulomikapraveśaḥ;  anucchedapraveśaḥ;  aśāśvatapraveśaḥ;  hetupratyayapraveśaḥ;  nirātmaniḥsattvanirjīvaniḥpudgalapraveśaḥ;  nirāgatigatisthitipraveśaḥ;  asaṃkrāntihetuphalāvipraṇāśapraveśaḥ;  śūnyatānimittāpraṇihitaparijayapraveśaḥ,  śūnyatānimittāpraṇihitāsākṣātkaraṇapraveśaḥ;  dhyānasamādhisamāpattyutpādanayapraveśo,  dhyānasamādhisamāpattivaśānutpādapraveśaḥ;  abhijñājñānapraveśaḥ,  āsravakṣayāsākṣātkaraṇapraveśaḥ;  adhyātmāvekṣāpraveśaḥ,  aniyatāvatārapraveśaḥ;  saṃskṛtadoṣaparitulanapraveśaḥ,  asaṃskṛtāsākṣātkaraṇapraveśaḥ;  sarvasattvanairātmyapratyavekṣaṇapraveśaḥ,  mahākaruṇānutsargapraveśaḥ;  sarvopapattibhayadarśanapraveśaḥ,  saṃcintyanityasarvabhavaparigrahapraveśo;  udvegavairāgyapraveśaḥ,  vairāgyadharmāsākṣātkaraṇapraveśaḥ;  kāmaratiguṇopekṣāpraveśaḥ,  dharmaratyanutsargapraveśaḥ;  sarvaprapañcavikalpaviratipraveśa,  upāyakauśalyaprapañcavikalpāviratipraveśaḥ. 
1) The entrance of the state of peaceful meditation;  2) the entrance of discernment of expanded vision;  3) [peaceful meditation and expanded vision is] the entrance of fitness of thought [being the ability to stay according to one’s wish (yathā kāmatayā) with any object concerned (adhyālambanârtha) ];  4) the entrance of aloofness of the body [staying in a place conducive to renunciation like a mountain cave (śailaguhā) or in a forest (vana) ];  and 5) the entrance of aloofness of thought [without the thought-constructions of cupidity, etc. (rāgābhilāṣākalpanā) ] [the two items designating the practice of cultivating peaceful meditation and expanded vision (śamathavipaśyanābhāvanāprayogadeśanā) ];  6) the entrance of dependent origination;  7) the entrance of accordance with truth;  8) the entrance of no discontinuity;  9) the entrance of no permanence;  10) the entrance of causes and conditions;  11) the entrance of no self, no animated being, no life-principle, no personality;  12) the entrance of no going, coming or remaining;  13) the entrance of the non-perishing of [the connection between] causes and effects [that is, actions and their fruits], though there is no transmigration [of any moment of existence whatsoever];  14) the entrance of making oneself acquainted with emptiness, no distinguishing marks and absence of anything to long for,  but 15) the entrance of not realizing emptiness, absence of distinguishing marks and absence of something to long for;  16) the entrance of the way of producing [through insight (prajñā) ] meditation, concentration and states of concentration,  but 17) the entrance of not being born by the power of meditation, concentration and states of concentration [but by the power of compassion (karuṇā), having the beings in the sphere of passion (kāmadhātu) in view];  18) the entrance into knowledge of supernatural powers [through insight (prajñā) ],  but 19) the entrance into not realizing the cessation of the sullied states [through compassion (karuṇā) ];  20) the entrance of reflection on inner things,  but 21) the entrance of not going into the secure [that is, extinction (nirvāṇa) ];  22) the entrance of considering the imperfections of the conditioned,  but 23) the entrance of not realizing the unconditioned;  (p. 64) 24) the entrance of reflecting on the egolessness of all beings,  but 25) the entrance of never giving up great compassion;  26) the entrance of looking with fear upon any birth,  but 27) the entrance of always assuming any form of being in accordance with intention;  28) the entrance of disgust and no cupidity,  but 29) the entrance of not realizing the moment of existence which is absence of cupidity [namely extinction (nirvāṇa) ];  30) the entrance of equanimity when confronted with the qualities of joy in pleasure,  but 31) the entrance of not giving up the joy in true religion;  32) [to summarize the way of insight and compassion (prajñākaruṇāmārga) it is taught:] the entrance of appeasement of all discursive thinking and thought-constructions,  but 33) the entrance of no appeasement of discursive thinking and thought-constructions as expedient means. 
zhi gnas kyi gnas zhes bya ba la zhi gnas nyid gnas yin pas zhi gnas kyi gnas te, zhi gnas de la ’jug pa ni zhi gnas kyi rang bzhin rtogs par byed pa’am, ting nge ’dzin de la gnas par byed pa’o – "Peaceful meditation is a state, thus it is said "the state of peaceful meditation" (shamatha eva sthānam shamathasthānam iti) (karmadhāraya-compound). Entering that peaceful meditation means "one understands the essence of peaceful meditation" or "one stays in that concentration" (tasminy shamathe pravesha iti shamathasvabhāvam adhigacchati vā tasmin samādhau tiṣṭhati vā)."  lhag mthong gis ’dus byas dang ’dus ma byas kyi chos rnams kyi rang dang spyi’i mtshan nyid rab tu rnam par ’byed pas na lhag mthong rnam par dpyod pa zhes bya la, de ltar rnam par dpyad pa las de kho na nyid kyi don rtogs par ’gyur bas ’jug pa zhes kyang bya’o – "By expanded vision one discerns the special and general characteristics of the conditioned and unconditioned moments of existence, thus it is called discernment of expanded vision (vipashyanayā saṃskṛtāsaṃskṛtānāṃ dharmāṇāṃ svasāmanyalakṣaṇāni pravicinotīti vipashyanāvyavacāraḥ); and by such discernment the reality of things as they are is understood, thus it is called entrance (evaṃvyavacārāt tattvārtho ’dhigamyate ceti praveshaḥ)."  zhi gnas dang lhag mthong de nyid kyang sems las su rung ba la ’jug pa bshad de, dmigs par bya ba’i don la ci dgar gnas su btub pa ni zhi gnas dang lhag mthong yin pa’i phyir ro.    lus dben pa dang sems dben pa la ’jug pa gnyis kyis ni zhi gnas dang lhag mthong bsgom pa la sbyor ba bstan te, spong ba dang mthun pa’i gnas lam brag phug dang nags tshal la sogs pa la gnas na chags par ’gyur ba’i yul ’gro ba bzang mo la sogs pa med pa dang, ’dod pa la ’dun pa la sogs pa rtog pa med pa na zhi gnas dang lhag mthong la ’jug par ’gyur ba’i phyir ro.  rten cing ’brel bar ’byung ba ni phyi dang nang gi bye brag gis rnam pa gnyis te, sngar bshad par zad do, de la ’jug pa ni de dag gi mtshan nyid rtogs par byed ces bya ba’i tha tshig go.  bden pa’i rjes su mthun pa ni ’phags pa’i bden pa bzhi tshul bzhin du yid la byed pa’o, yang na khams gsum la yid byung ba dang, nyon mongs pa’i tshogs rnams dang bral bar dga’ ba dang, mya ngan las ’das pa la gcig tu phyogs pa dang, ’phags pa’i lam sgrub par mos pa ni bden pa bzhi rtogs pa’i rgyu yin pas bden pa’i rjes su mthun pa zhes bya’o. yang na bden pa bzhi ni mthong ba’i lam gyis rtogs par bya ba yin pas de dang mthun pa ni nges par ’byed pa’i cha bzhi yin no; bden pa’i rjes su ’jug pa’i chos des ’jug pas na bden pa’i rjes su mthun par ’jug pa zhes kyang bya ste, chos des de kho na’i don rtogs par byed ces bya ba’i tha tshig go. yang na bden pa’i rjes su mthun pa’i rtogs par bya ba’i phyir ’jug ces bya bar yang bshad do.      chad pa med pa dang rtag pa med pa tshig gnyis ni rten cing ’brel bar ’byung ba’i don phyin ci ma log par rtogs pa bstan te, phyi dang nang gi rten cing ’brel bar ’byung ba rgyu dang rkyen la brten nas skad cig ma’i tshul gyis skye ba rgyun mi ’chad pa dang, de dag nyid kyang mi rtag pa yin par rtogs na chad pa med pa dang rtag pa med pa la ’jug pa zhes bya’o. de nyid kyi don gsal bar bstan pa’i phyir rgyu dang rkyen la ’jug pa zhes gsungs so, ma rig pa dang sa bon lta bu ni rgyu yin la, sa dang chu la sogs pa ni rkyen yin par shes pa’o.  bdag la sogs pa mu stegs can gyis bdag tu btags pa’i ming gi rnam grangs ni sngar bshad par zad de, de dag med par rtogs par byed pas na bdag med pa nas gang zag gi bar du med pa la ’jug pa zhes bya’o, cf. fol. 25a5-b3.  ’ong ba dang, ’gro ba dang, gnas med ces bya ba ni skye ba dang ’gag pa dang ’jug pa med pa ste, de ltar rtogs pa la ’jug pa zhes bya’o.  mi ’pho zhing rgyu dang ’bras bu chud mi za ba la ’jug pa ni ’di nas pha rol tu chos rdul tsam yang ’phos pa med pa la, las dge ba dang mi dge ba’i ’bras bu yang chud mi za bar shes pa’o.    stong pa nyid dang, mtshan ma med pa dang, smon pa med pa ’dris par byed pa la ’jug pa zhes bya ba la sogs pa ’di man chad kyis mi gnas pa’i mya ngan las ’das pa’i lam shes rab dang snying rjes zin par ston te, ’khor ba na gnas kyang shes rab kyis ’khor ba’i dngos po thams cad stong pa nyid la sogs par khong du chud pas ’khor ba’i skyon gyis kyang ma gos la, de ltar khong du chud kyang snying rjes sems can gyi don du ’khor bar ’jug pas na stong pa nyid dang mtshan ma med pa dang smon pa med pa mngon sum du mi byed pa la ’jug par yang byed ces bya bar sbyar te. ’og ma dag la yang lam gnyis kyis zin par de bzhin du sbyar ro – "... This and the following teaches the way to extinction not founded anywhere (apratiṣṭhitanirvāṇamārga) including both insight (prajnyā) and compassion (karuṇā). (The bodhisattva) is not sullied by any of the imperfections of existence (saṃsāradoṣair nopalipyate) even though he stays in existence, because he with insight (prajnyā) has penetrated the emptiness and so on of all things in existence. But even so, by compassion (karuṇā) for the sake of all beings he enters existence (saṃsāra), so it is said "entrance into not realizing....". This applies also for the following pairs of items."
On the connection between the concepts of parijaya and asākṣātkaraṇa cf. Āloka p. 6817: tatphalāsākṣadkaraṇād dhyānaparijayaṃ karoti, and the introduction supra.    bsam gtan bzhi dang, nam mkha’ mdzod dang, dpa’ bar ’gro ba la sogs pa’i ting nge ’dzin dang mthar gyis gnas pa’i snyoms par ’jug pa rnams shes rab kyis bskyed pa’i tshul la ’jug ste, dbang byed kyang snying rje’i dbang gis ’dod pa’i khams kyi sems can rnams la lta ba’i phyir bsam gtan la sogs pa de dag gi dbang gis mi skye ba la ’jug go.    mngon par shes pa nyid ye shes yin pas mngon par shes pa’i ye shes yin pa’am, yang na bsam gtan mi zad pa’i skabs su bshad pa ltar mngon par shes pa dang ye shes zhes phye ste, shes rab kyis de lta bu dag bskyed pa la ’jug kyang, snying rjes zag pa zad pa mngon sum du byed pa ma yin pa la ’jug go.    shes rab kyis kyang kun tu brtags pa’i chos rnams rang bzhin med cing sems tsam du shes pa ni nang du rtog pa la ’jug pa yin la, de ltar shes kyang snying rje’i dbang gis mya ngan las ’das pa nges par gyur par mi ’jug go.    shes rab kyis ’dus byas kyi skyon mi rtag pa la sogs pa la yongs su ’jal yang, snying rjes ’dus ma byas kyi chos mya ngan las ’das pa mngon sum du mi byed par ’jug go.    shes rab kyis sems can thams cad la bdag med par so sor rtogs te, don bya ba’i gnas rang bzhin med par shes kyang, snying rje chen pos mi gtong ste, sems can gyi don yang byed do. de la rnam pa bdun gyis na snying rje las snying rje chen po khyad par du ’phags te, 1) rang bzhin ni zhe mi sdang ba dang gti mi mug pa’i rang bzhin yin pa’i phyir ro; 2) rnam pa ni sdug bsngal gcig dang gnyis nas sdug bsngal brgya stong mang po’i bar la rtog pa’i phyir ro; 3) dmigs pa ni ’jig rten gyi khams thams cad la dmigs pa’i phyir ro; 4) sa ni bsam gtan bzhi pa’i sar gtogs pa’i phyir ro; 5) rgyud ni byang chub sems dpa’i rgyud la ’byung ba’i phyir ro; 6) ’dod chags dang bral ba thob pa ni ’dod pa’i khams thams cad kyi ’dod chags dang bral ba thob pa’i phyir ro; 7) snying rje’i skye mched mi mnyam pa ni sems can thams cad la skyob par byed pa’i phyir ro.    skye ba thams cad ni ’gro ba rgyud lnga’i skye ba rnams te, so so’i skye bo dag ltar skye ba de dag tu nyon mongs pa’i dbang du gyur nas yang dang yang du skye bas ’jigs par lta ba ni shes rab ste, de ltar rtogs kyang snying rje chen po’i smon lam gyi dbang gis rtag tu bsams bzhin du shes pas srid pa thams cad kyang yongs su ’dzin to.    shes rab kyis khams gsum gyi chos rnams la yid byung zhing ’dod chags dang bral bar ’jug kyang, snying rjes ’dod chags dang bral ba’i chos mya ngan las ’das pa yang mngon sum du mi byed do.    ’dod pa nyid dga’ ba yin la, de dag so so’i skye bos bsten par bya ba yin pas yon tan yang yin te, shes rab kyis de dag rang bzhin med par rtogs pas ’dod pa’i yon tan lnga po gang la yang chags pa dang sdang ba med de, yal bar ’dor ba la ’jug pa yin yang, chos rnams kyi don rtogs nas yid sim par ’gyur ba’i chos kyi dga’ ba yang mi gtong ba la ’jug go.    shes rab dang snying rje’i lam mdor bsdus te bstan pa’i phyir spros pa dang rnam par rtog pa thams cad spong ba la ’jug pa dang, thabs mkhas pa’i spros pa dang rnam par rtog pa mi spong bar ’jug pa zhes gsungs te, shes rab kyis lus dang ngag gi las kyi spros pa dang sems kyi rnam par rtog pa thams cad spong yang, dga’ ldan nas ’bab pa dang yum gyi lhums su gshegs pa la sogs pa sku’i phrin las dang chos ston pa’i gsung gi phrin las kyi thabs mkhas pa’i spros pa dang thugs kyi chos rnams kyi mtshan nyid rab tu ’byed pa’i rnam par rtog pa yang mi spong zhes sbyar ro. 
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btsun pa sha ra dva ti’i bu, de dag ni byang chub sems dpa’ rnams kyi tshul bzhin yid la byed pa la ’jug pa sum cu rtsa gnyis shes bya’o. 
eta ucyante, bhadanta śāradvatīputra, bodhisattvānāṃ dvātriṃśad yoniśomanasikārapraveśāḥ. 
Those are called, reverend Śāradvatīputra, the bodhisattvas’ thirty-two entrances of thorough mental effort. 
 
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  c) btsun pa sha ra dva ti’i bu, gzhan yang tshul bzhin zhes bya ba, de ni rigs pa’i tshig go;  de ni tshul gyi tshig go;  de ni sgo’i tshig go;  de ni kha’i tshig go;  de ni rgyu’i tshig go;  de ni rkyen gyi tshig go;  de ni mi ’gog pa’i tshig go;  de ni mi ’gal ba’i tshig go;  de ni btang snyoms kyi tshig go;  de ni len pa med pa’i tshig go;  de ni dor ba med pa’i tshig go;  de ni rkyen med pa’i tshig go;  de ni rten pa med pa’i tshig go;  de ni mi gnas pa’i tshig go;  de ni ma g.yos pa’i tshig go;  de ni rnam par ma g.yos pa’i tshig go;  de ni sgro btags pa med pa’i tshig go;  de ni mnyam pa nyid kyi tshig go;  de ni mi mnyam pa med pa’i tshig go;  de ni bden pa’i tshig go;  de ni yang dag pa’i tshig go;  de ni mi ’gyur ba’i tshig go;  de ni phyir bya ba med pa’i tshig go;  de ni zhi ba’i tshig go;  de ni rab tu zhi ba’i tshig go;  de ni nye bar zhi ba’i tshig go;  de ni spros pa med pa’i tshig go;  de ni ’degs pa med pa’i tshig go;  de ni gzhag pa med pa’i tshig go;  de ni ma tshang ba med pa’i tshig go;  de ni lhag pa med pa’i tshig go;  de ni phyir dbyung du med pa’i tshig go;  de ni gnyen po med pa’i tshig go;  de ni dam pa’i tshig go;  de ni de kho na’i tshig go;  de ni de bzhin nyid kyi tshig go;  de ni ma nor ba de bzhin nyid kyi tshig go;  de ni gzhan ma yin pa de bzhin nyid kyi tshig go;  de ni ji lta ba bzhin gyi tshig go;  de ni chud mi za ba’i tshig go;  de ni yang dag pa’i mtha’i tshig go;  de ni dus gsum mnyam pa nyid kyi tshig go;  de ni dus gsum yongs su ma chad pa’i tshig go;  de ni gzugs la rnam par shes pa mi gnas pa’i tshig go,  de ni tshor ba dang, ’du shes dang, ’du byed dang, rnam par shes pa la rnam par shes pa mi gnas pa’i tshig go;  de ni sa’i khams la rnam par shes pa mi gnas pa’i tshig go;  de bzhin du de ni chu’i khams dang, me’i khams dang, rlung gi khams la rnam par shes pa mi gnas pa’i tshig go;  de ni mig dang gzugs dang mig gi rnam par shes pa’i khams la mi gnas pa’i tshig go;  de bzhin du de ni rna ba dang sgra dang rna ba’i rnam par shes pa’i khams dang, sna dang dri dang sna’i rnam par shes pa’i khams dang, lce dang ro dang lce’i rnam par shes pa’i khams dang, lus dang reg bya dang lus kyi rnam par shes pa’i khams dang, yid dang chos dang yid kyi rnam par shes pa’i khams la mi gnas pa’i tshig go;  de ni don la rton pa’i tshig go;  de ni chos la rton pa’i tshig go;  de ni ye shes la rton pa’i tshig go;  de ni nges pa’i don gyi mdo sde la rton pa’i tshig go. 
  punar aparaṃ, bhadanta śāradvatīputra, yonir iti yuktipadam etat,  yuktapadam etat,  dvārapadam etat,  mukhapadam etat,  hetupadam etat,  pratyayapadam etat,  anirodhapadam etat,  avirodhapadam etat,  upekṣāpadam etat,  anupādānapadam etat,  ahānapadam etat,  apratyayapadam etat,  anāśrayapadam etat,  anāśritapadam etat,  acalitapadam etat,  avicalitapadam etat,  asamāropapadam etat,  samatāpadam etat,  aviṣamatāpadam etat,  satyapadam etat,  samyakpadam etat,  nirvikārapadam etat,  apunaḥkāryapadam etat,  śāntapadam etat,  praśāntapadam etat,  upaśāntapadam etat,  niṣprapañcapadam etat,  anutkṣepapadam etat,  aprakṣepapadam etat,  avikalapadam etat,  anadhikapadam etat,  aniṣkāsanapadam etat,  niṣpratipakṣapadam etat,  paramapadam etat,  tattvapadam etat,  tathatāpadam etat,  avitathāpadam etat,  ananyatathatāpadam etat  yathābhūtapadam etat,  avipraṇāśapadam etat,  bhūtakoṭipadam etat,  trikālasamatāpadam etat,  trikālāparicchedapadam etat,  rūpavijñānāniśrayapadam etat,  vedanāsaṃjñāsaṃskāravijñānavijñānāniśrayapadam etat,  pṛthivīdhātuvijñānāniśrayapadam etat,  evam abdhātutejodhātuvāyudhātuvijñānāniśrayapadam etat,  cakṣūrūpacakṣurvijñānadhātvaniśrayapadam etat,  evam śrotraśabdaśrotravijñānadhātughrāṇagandhaghrāṇavijñānadhātujihvārasajihvāvijñānadhātukāyaspraṣṭavyakāyavijñānadhātumanodharmamanovijñānadhātvaniśrayapadam etat,  arthapratisaraṇapadam etat,  dharmapratisaraṇapadam etat,  jñānapratisaraṇapadam etat,  nitārthapratisaraṇapadam etat. 
c) [The entrance of insight (prajñāpraveśa) is called “thorough” (yoni), and now its meaning (artha) is explained, its “etymology” (nirukti):]  Further, reverend Śāradvatīputra, thorough, this is a word for reasoning,  a word for reasonable [the true essence (aviparītasvabhāva) of moments of existence, or, as explained in the preceding paragraph, the holy way or extinction (āryamārganirvāṇa) ],  a word for gate into [the meditations (dhyāna), supernormal knowledges (abhijñā), powers (bala) and intrepidities (vaiśāradya) and so on, endless qualities],  a word for door into,  a word for causes,  a word for conditions [by which two the qualities of a Buddha are attained],  a word for no cessation,  a word for no conflict,  a word for equanimity,  a word for no grasping,  a word for no rejection,  a word for no conditions,  a word for not leaning on,  a word for not being established anywhere,  a word for being unchangeable,  a word for being unperturbed,  a word for being beyond attribution,  a word for sameness,  a word for never not the same,  a word for truth,  a word for right,  a word for unchanging,  a word for not having to be repeated,  a word for peaceful,  a word for absolutely peaceful,  a word for calm,  a word for no discursive thinking,  [and thus also] a word for not doing away with [the adventitious vices (āgantukakleśa) ],  a word for not adding [anything to the originally pure thought (prakṛtiprabhāsvaracitta) because of thorough (yoniśaḥ) understanding],  a word for the unimpaired,  a word for having no superior,  a word for no getting out of,  a word for having no contrary,  a word for the highest,  a word for the real,  a word for things being such as they are,  a word for not being apart from things such as they are,  a word for things being nothing else but what they are,  (p. 65) a word for being qua being,  a word for never breaking the contact [with awakening (bodhi) ],  a word for the limit of being,  a word for sameness of the three times,  a word for not breaking up into [categories of] three times,  a word for consciousness not being attached to forms [which are imagined (parikalpita) by ordinary people (pṛthagjana) ],  a word for consciousness not being attached to feeling, perception, formative factors or consciousness,  a word for consciousness not being attached to the element of earth,  and thus a word for consciousness not being attached to the element of water, the element of fire or the element of wind,  a word for not being attached to the sphere of eye, form or eye-consciousness,  and thus a word for not being attached to the sphere of ear, sound or ear-consciousness, the sphere of nose, smell or nose-consciousness, the sphere of tongue, taste or tongue-consciousness, the sphere of body, tangibles or body consciousness or to the sphere of mind, moments of existence or mind-consciousness,  a word for reliance on meaning,  a word for reliance on religion,  a word for reliance on knowledge,  a word for reliance on the explicit meaning. 
shes rab kyi ’jug pa tshul bzhin zhes bya ba de’i don yang bstan cing, nges pa’i tshig gi dbang du byas nas btsun pa sha ra dva ti’i bu, gzhan yang tshul bzhin zhes bya ba, de ni rigs pa’i tshig go zhes bya ba la sogs pa gsungs so. (107a)
yoni means "uterus" "the female generative organ", then "place of birth", "origin", and adverbially "fundamentally", "thoroughly". The translation "thorough" is kept to connect it with yonishomanasikāra, "thorough mental activity", notwithstanding the play on the other meanings.
Cf. Buddhasaṃgītisūtra as quoted in Bhāvanākrama I p. 19914-16: katamā yonishaḥ pṛcchā? katamā yoniḥ? āha: anutpādo yoniḥ, tasya pṛcchā yonishaḥ pṛcchā. Tib. (ibid. p. 2469-12): tshul bzhin ’dri ba ni gang lags? tshul bzhin ni gang lags? bka’ stsal pa: skye ba med pa ni tshul bzhin no, de ’dri ba ni tshul bzhin ’dri ba’o.  slu bar mi byed pa ni rigs pa ste, rigs pa bzhi dang ldan pa’i shes pa la tshul bzhin bya’o. rigs pa bzhi ni 1) ltos pa’i rigs pa dang, 2) bya ba byed pa’i rigs pa dang, 3) ’thad par bsgrub pa’i rigs pa dang, 4) chos nyid kyi rigs pa’o. [de la 1) ltos pa’i rigs pa ni: rgyu gang dang rkyen gang dag la ltos te chos gang skye ba’o; 2) bya ba byed pa’i rigs pa ni: chos skyes pa rnams rang gi bya ba byed pa ste, ’di lta ste dper na mig gis gzugs rnams la lta bar byed pa dang, rna bas sgra rnams nyan pa byed la sogs pa lta bu’o; 3) ’thad par bsgrub pa’i rigs pa ni: chos rnams mi rtag pa’am, rten cing ’brel bar ’byung ba’am, sdug bsngal ba’am, stong pa’am, bdag med pa’o, zhes tshad ma gsum po yid ches pa’i lung dang mngon sum dang rjes su dpag pa dag gis nye bar rtog par byed cing mi rtag pa la sogs par sgrub par byed pa’o; 4) chos nyid kyi rigs pa ni: ci’i phyir ’jig rten gnas pa de lta bur gyur pa yin, ci’i phyir sa’i mtshan nyid sra ba yin zhes bya ba nas chos thams cad la yang sbyar te ci’i phyir de lta bu yin zhe na? de ni chos nyid yin te, chos de dag gi rang bzhin de yin zhing, de dag gi ngo bo nyid de lta bu yin pas, chos nyid de gang kho na yin pa de nyid ’dir rigs pa yin no.] rigs pa de lta bu dag tshul bzhin yid la byed pas shes shing rtogs par byed pas na, tshul bzhin zhes bya ba de ni rigs pa’i tshig ces bya ste. ’og ma rnams la yang tshul de bzhin du sbyar ro – "It does not cheat, thus it is reasoning (yukti), thorough should be taken in the meaning ’knowledge furnished with four kinds of reasoning’ (caturyuktiyuktajnyāne yonir iti). The four kinds of reasoning are 1) reasoning concerned with dependence on (apekṣāyukti), 2) reasoning concerned with cause and effect (kāryakāraṇayukti), 3) reasoning by presenting proof (upapattisādhanayukti), and 4) reasoning concerned with the true nature of things (dharmatāyukti). [There, 1) reasoning concerned with dependence on [is concerned with] the causes and conditions by which moments of existence arise; 2) reasoning concerned with cause and effect [is concerned with] the appropriate effects that arisen moments of existence cause, as when the eye sees form and the ear hears sound; 3) reasoning by presenting proof investigates the moments of existence as impermanent, originated in dependence, as suffering, empty, and selfless by the three standards of knowledge, viz. canonical scripture, sense-perception and inference, and it establishes impermanence, etc.; and 4) reasoning concerned with the true nature of things [is concerned with questions like] "Why has the state of the world become like this?", "Why does the element earth have the essential character of hardness?", etc., with regard to all things [it asks the question] "Why is it like that?" [and answers like] "This is the nature (prakṛti) of those moments of existence, such is their essence (svabhāva), this is the true nature of things (dharmatā)". That reasoning is concerned with that very true nature of things.] That reasoning knows and understands by thorough mental effort, thus one says ’Thorough is a word for reasoning’. The following should be understood accordingly."
The part in brackets is a quotation from Śbh with some changes – mainly the substitution of dharma for skandha – and abbreviations: 1. (fol. 7A33, S p. 14112-13, D fol. 57b3-4) tatrotpattyapekṣā yair hetubhir yaiḥ pratyayaiḥ skandhānāṃ prādurbhāvo bhavati / 2. (7A34-5, S p. 1423-6, D fol. 57b6-7) kāryakāraṇayuktiḥ katamā / yeṣām utpannānāṃ skandhānāṃ svena hetunā svena pratyayena tasmiṃs tasmin svakāryakaraṇe viniyogas tad yathā / cakṣuṣā rūpāṇi draṣṭavyāni / shrotre(5)ṇa sabdāḥ shrotavyāḥ / 3) (fol. 7A35-6, 14212-1431, D fol. 58a1-4) upapattisādhanayuktiḥ [(5) katamā /] anityāḥ skandhāḥ pratītyasamutpannā duḥkhāḥ shūnyā anātmāna iti tribhiḥ pramāṇair upaparīkṣate [yad uta] āptāgamena pratyakṣeṇānumānena ca / [ebhis tribhiḥ pramāṇairupapattiyuktaiḥ satāṃ hṛdayagrāhakair vyavasthāpanā] sādhanā kriyate [/ yad uta skandha-]anityatāyā vā .... 4) ( fol. 7A37-7B31, S p. 1434-13, D fol. 58a4-7) dharmatāyuktiḥ katamā / kena kāraṇena .... tathābhūto lokasanniveshaḥ kena kāraṇena kharalakṣaṇā pṛthivī ..(7B3).. prakṛtir eṣāṃ dharmāṇām iyaṃ svabhāva eṣām īdṛshaḥ / dharmataiṣā / yaiva cāsau dharmatā / saivātra yuktir [yoga upāyaḥ /]
Msa. p. 1685-11 treats the four ways of reasoning by relating them to the three vehicles, but also to thorough mental effort (yonishomanasikāra), which indeed is also the the basis of the treatment in ṭ. Differing somewhat from ṭ and Śbh, the fourth reasoning is concerned with the unthinkable (acintya) nature of things. yuktiprajnyaptivyavasthānaṃ caturvidhaṃ / apekṣāyuktiḥ / kāryakāraṇayuktiḥ / upapattisādhanayuktiḥ / dharmatāyuktish ca / yānaprajnyaptivyavasthānaṃ trividhaṃ / shrāvakayānaṃ / pratyekabuddhayānaṃ / mahāyānaṃ ca / tatrāpekṣāyuktis triṣv api yāneṣu yonishomanaskāraḥ / tam apekṣya tena pratyayena lokottarāyāḥ samyagdṛṣṭer utpādāt / kāryakāraṇayuktiḥ samyagdṛṣṭiḥ saphalā / upapattisādhanayuktiḥ / pratyakṣādibhiḥ pramāṇaiḥ parīkṣā / dharmatāyuktir acintyaṃ sthānaṃ / siddhā hi dharmatā na punash cintyā / kasmāt / yonishomanaskārāt samyagdṛṣṭir bhavati / tato vā kleshaprahāṇaṃ phalam ity evam ādi /
Saṃdhinirmocana X, 7,4,7 treats the four in great detail. Cf. also Mavbh III, 12; Bbh p. 37 and 29317-18; Śbh p. 3698ff.
Notes to the Sanskrit text: 1) S yair hetupratyayaiḥ for yair hetubhir yaiḥ pratyayaiḥ 2) ṭ probably read tatrāpekṣāyuktir yān hetūn yān pratyayān apekṣya ye ’pi dharmā prādurbhavanti 3) As tib. bya ba byed pa’i rigs pa gang zhe na / ...gang yin pa rnams MS ...yuktir yād and no daṇḍa 4) MS tasmims 5) MS shabdā 6) ṭ probably abbreviated as kāryakāraṇayuktir utpannānāṃ dharmāṇāṃ svakāryakaraṇas tad yathā / cakṣuṣā rūpāṇi draṣṭavyāni / shrotreṇa sabdāḥ shrotavyāḥ / 7) Bracketed part not in ṭ 8) ṭ has dharmāḥ for skandhāḥ MS, S has iti, which probably is a misreading for the visarga and has no equivalent in tib. 9) MS om. visarga 10) MS yad uta tāptāgamena 11) W ...saṃni... 12) ṭ abbreviates * ity ādi yāvat kena kāraṇena tathābhūtāḥ sarvadharmāḥ 13) W idaṃ 14) As tib. and ṭ de dag gi MS,S,W eṣa 15) W om. daṇḍa 16) W ...ṣā(ṃ); daṇḍa as in tib. and ṭ, MS,S,W om. 17) As tib. and ṭ gang kho na yin pa S,W caiva MS ambiguous.  tshul ni chos rnams kyi rang bzhin phyin ci ma log pa’am, yang na tshul bzhin yid la byed pa sum cu rtsa gnyis kyi skabs su (ṭ. 97b1, v. supra) tshul gyi sgra bshad pa de la bya’o.  sgo ni tshul bzhin te, bsam gtan dang, mngon par shes pa dang, stobs dang mi ’jigs pa la sogs pa yon tan dpag tu med pa rnams sgrub pa’i sgo yin pa’i phyir ro, yang na de’i sgo nas chos yangs shing rgya che ba rtogs par byed pa’i phyir ro.  kha ni rten la bya ste, tshul bzhin la brten nas chos phra zhing zab pa rnams rtogs par byed pa’i phyir ro.    rgyu dang rkyen zhes bya ba ni tshul bzhin te, sangs rgyas kyi chos rnams kyi rgyu dang rkyen yin pa’i phyir ro.  mi ’gog pa zhes bya ba la tshul bzhin dang mi mthun pa’i rgyu dang rkyen rnams kyis de med par ’gyur ba ni ’gog pa zhes bya na, tshul bzhin yid la byed pa las byung ba’i shes rab dkar po’i chos kyi mthu dang ldan pas rang dang mi mthun pa’i rkyen gyis med par mi ’gyur bas mi ’gog pa’i tshig ces bya’o.  mi ’gal ba ni chos rnams kyi rang bzhin ji ltar gnas pa las mi ’gal bar rtogs pa’i phyir ro.  tshul bzhin gyi dngos po thams cad bdag med par rtogs te, gang la yang chags pa dang sdang ba med par btang snyoms kyi tshig ces bya’o.          The last two mentiond items refer to not being dependent upon ālayavijnyāna: kun gzhi rnam par shes pa la mi gnas pas na mi rten pa’i tshig ces bya’o. mi gnas pa ni rten smos ma thag pa de gnyis la mi gnas pa’i phyir ro. yang na gang zag gi dngos por chags pa med pas na rten pa med pa’o, chos kyi dngos por chags pa med pas na mi rten pa’o, kun gzhi rnam par shes pa’i gnas la gnas pa med pas na mi gnas pa zhes bya’o. The last paragraph seems to have read three items in the sūtra, the two and, in addition, rten pa med pa – *anishraya (?) ST has mi rten pa for DLNQ rten pa med pa, and the respective editions may have lost one of the two items. The text read by ṭ may originally have had anishrayapadam etad, anāshrayapadam etad, anāshritapadam etat, and the three have been interpreted respectively as freedom from grasping for substance in a) the pudgala and b) the dharmas, and from being dependent on the ālayavijnyāna.    ma g.yos pa ni rang bzhin gzhan du mi ’gyur ba ste, tshul bzhin de ngo bo nyid kyis dag pas nams kyang rang bzhin gzhan du mi ’gyur ba la bya’o; rnam par ma g.yos pa zhes bya ba la mi mthun pa’i phyogs kyi dbang du gyur pa ni rnam par g.yos pa ste, tshul bzhin des mi mthun pa’i phyogs spangs pas mi rtag pa la rtag par ’dzin pa la sogs pa mi mthun pa’i phyogs kyi chos rnams kyi dbang du mi ’gyur ba’i phyir rnam par ma g.yos pa zhes bya’o, yang na ’dod chags la sogs pa kun nas nyon mongs pa dang phyin ci log bzhi’i rlung gis bskyod par mi nus pas na ma g.yos pa zhes bya la, phung po dang khams dang skye mched la mngon par chags pa’i rlung gis bskyod par mi nus pas na rnam par ma g.yos pa zhes bya’o.  kun brtags pa’i ngo bo la yod par mi ’dzin pas na sgro btags pa med pa’o. ".... not apprehending the imagined essence (parikalpitasvabhāva) as existent".    rtag pa dang chad pa la sogs pa’i mthar ma lhung ba na mnyam pa nyid do, gzugs dang sgra la sogs pa’i mtshan ma rnam pa sna tshogs su ’byed pa ni mnyam pa ste, chos thams cad brjod du med pa’i rang bzhin du tshul bzhin gyis khong du chud pa la de lta bur ’byed pa med pas mi mnyam pa med pa’o.    ji ltar bsgrubs pa bzhin du ’bras bu ’thob ste, mi slu bas na bden pa’i tshig go, ’phags pa rnams kyi spyod yul yin pa’am, tshad ma gsum dang mi ’gal bas yang dag pa’i tshig go.  ’jig rten gyi chos brgyad kyis mi ’gyur ba’am, yang na chos rnams kyi rang bzhin don dam pa skye ba dang ’jig pa dang bral ba rtogs par byed pa’i tshul bzhin yang mi ’gyur ba’i tshig ces bya’o.  phyir bya ba ni gnyen po’i chos kyis sbyang zhing gtang dgos pa ste, tshul bzhin de nyid kun nas nyon mongs pa’i chos gzhan sbyong ba’i gnyen po yin te, de la gzhan gang gis kyang sbyang zhing gtang mi dgos pas na phyir bya ba med pa’i tshig go. Cf. Dbh p. 7115.            ’jig rten pa’i lam dang, ’jig rten las ’das pa’i lam dang, de gnyis ka’i gong ma theg pa chen po’i lam gyis spangs par bya ba’i skyon spangs pas zhi ba dang rab tu zhi ba dang nye bar zhi ba’i tshig go. mi mthun pa’i phyogs dang gnyen po’i chos rnam pa sna tshogs su rtog pa’i spros pa med pas spros pa med pa’i tshig ste; ji ltar mi rtog ce na? ’degs pa med pa dang gzhag pa med pa zhes smos te, kun nas nyon mongs pa’i chos glo bur ba bdegs shing bsal du yang med la, rnam par byang ba’i chos sems kyi rang bzhin ’od gsal ba gsar du bsnan cing gzhag tu yang med par tshul bzhin gyis rtogs pa’i phyir ro.    phung po lnga dang, khams bco brgyad dang, skye mched bcu gnyis la sogs pa ji snyed yod pa dang, de dag nyid kyang mi rtag pa dang, sdug bsngal ba la sogs pa ji lta ba bzhin du yod pa ma lus pa dang, phyin ci ma log par tshul bzhin gyis rtogs pas na ma tshang ba med pa’i tshig go; bdag la sogs pa dngos po med pa’i rnams yod par sgro btags nas shes pa’i yul du ’jal ba ni lhag pa ste, tshul bzhin de ltar mi ’jal bas lhag pa med pa’o.  ... of saṃsāra? Cf. Śikṣ p. 354-5: kalyāṇamitrā .... niṣkāsayitāraḥ saṃsārapurāt. bsal zhing bsnyigs pa ni phyir dbyung ba ste, tshul bzhin shes pa thams cad kyi snying po yin pas de ltar byar med pa’i phyir dbyung du med pa’o.  tshul bzhin dang mi mthun pa mi rtag pa la rtag par ’dzin pa la sogs pa ni gnyen po ste, de dag ’dis spangs pas na gnyen po med pa’o.  theg pa mchog gi lam du zhugs pa’i tshul bzhin gyis gang zag dang chos la bdag med pa khong du chud de, nyan thos dang rang sangs rgyas la sogs pa mchog rnams las kyang dam par gyur pas na dam pa’i tshig go.          de kho na’i tshig ces bya ba ni bstan pa’o. lhag ma bzhi ni bshad pa ste: rtag du de bzhin du gnas shing rnam par mi ’jig pas de bzhin nyid dang ma nor ba dang phyin ci log tu gyur pa med pas ma nor ba de bzhin nyid dang gzhan du ’gyur ba med pas gzhan ma yin pa’i de bzhin nyid dang chos rnams kyi rang bzhin yin pas ji lta ba bzhin zhes bya ste, chos rnams kyi yongs su grub pa’i mtshan nyid de lta bur shes par byed pa’i tshul bzhin yid la byed pa la yang de skad ces bya’o – "This is said in connection with thorough mental effort (yonishomanasikāra) that knows the absolute character (pariniṣpannalakṣaṇa) of moments of existence."
ṭ. fol. 101a5: yang na de kho na la sogs pa ni chos kyi dbyings kyi rnam grangs kyi tshig yin te – "Or, ’the real (tattva)’ and the following words are synonyms of total reality (dharmadhātuparyāyapada)".
To elucidate this a quotation from the Ratnameghasūtra on the topic then follows, ṭ. fol. 101a5-b4: de bas na dkon mchog sprin gyi mdo las byang chub sems dpa’ sgrib pa thams cad rnam par sel bas gsol pa: bcom ldan ’das, de kho na zhes bgyi ba ci lags? bcom ldan ’das kyis bka’ stsal pa: rigs kyi bu, ’di lta ste, de kho na zhes bya ba ni yang dag pa’i don gyi tshig bla dags so. gsol pa: bcom ldan ’das, yang dag pa zhes bgyi ba ci lags? bcom ldan ’das kyis bka’ stsal pa: gang de bzhin nyid dang ma nor ba de bzhin nyid dang gzhan ma yin pa de bzhin nyid do. gsol pa: bcom ldan ’das, de bzhin nyid zhes bgyi ba ji lta bu lags? bcom ldan ’das kyis bka’ stsal pa: rigs kyi bu, chos ’di dag ni so so rang gis rig pa ste, de dag la yi ges gdags par mi nus so. ci’i phyir zhe na? chos de dag ni yi ge thams cad las shin tu ’das pa, brjod pa thams cad las shin tu ’das pa, tshig gi spyod yul thams cad las shin tu ’das pa, tshig gi lam thams cad las shin tu ’das pa, spros pa thams cad dang bral ba, phye ba dang btsums pa thams cad dang rtog ge thams cad dang bral ba, rtog ge thams cad kyis brtag pa’i spyod yul ma yin pa, mtshan ma med pas mtshan ma’i spyod yul thams cad las yongs su ’das pa, byis pa’i spyod yul las shin tu ’das pa, bdud thams cad kyi spyod yul las shin tu ’das pa, nyon mongs pa’i spyod yul thams cad las shin tu ’das pa, rnam par shes pa’i spyod yul las shin tu ’das pa, mi gnas pa, gnas ma yin pa, zhi ba ’phags pa’i ye shes kyi spyod yul, de dag nyid kyis so sor rang gis rig par bya ba, dri ma med pa, dang ba, dag pa, gya nom pa rtag pa, brtan pa, rgyun du gnas pa, ’jig par mi ’gyur ba’i chos de, de bzhin gshegs pa rnams byung yang rung, ma byung yang rung, chos kyi dbyings ni gnas pa’o, zhes gsungs pa’i phyir ro.  byang chub nges par thob pa ni chud mi za ba ste, tshul bzhin gyis byang chub thob par byed pas chud mi za ba’i tshig go.  yang dag pa nyid de kho na nyid phyin ci ma log pa’i mthar thug pas yang dag pa’i mtha’i tshig go.    sngon gyi mtha’ dang, phyi ma’i mtha’ dang, da ltar byung ba dus gsum bdag nyid thams cad du mi dmigs pas dus gsum yang dag par rjes su mthong ba ni dus gsum mnyam pa’i tshig ces bya’o. de ji ltar mnyam zhe na? dus yongs su ma chad pa zhes smos te, ’dus byas kyi chos kyi phung po la sogs pa skye ba dang, gnas pa dang ’jig pa’i sgo nas dus gsum du gdags par zad kyi, yongs su grub pa’i mtshan nyid la ni de lta bu dbye ba med pa’i phyir ro – ".... since this kind of classification is not existent in what has the absolute character (pariniṣpannalakṣaṇa)".  gzugs la rnam par shes pa mi gnas pa la sogs pas dus gsum gyi chos ’dus byas rnams la ma chags pa’am, de dag la ming dang mtshan ma’i bdag nyid du mngon par zhen pa med pa ni tshul bzhin yin par ston te, ji ltar so so’i skye bo dag kun brtags pa’i gzugs la rnam par shes pas rnam pa sna tshogs su rtog cing de’i bdag nyid du mngon par zhen pa de ltar mi byed pas gzugs la rnam par shes pa mi gnas pa zhes bya ste, tshor ba la sogs pa lhag ma rnams la yang de dang ’dra bar bshad do.                  de ni don la rton pa’i tshig ces bya ba la sogs pas tshul bzhin de tshig ’bru dang, gang zag dang, rnam par shes pa dang, bkri ba’i don gyi mdo sde la mi rton gyi, so sor rton pa bzhi la brten ces bya ba’i tha tshig go. 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
d) btsun pa sha ra dva ti’i bu, gzhan yang tshul bzhin zhes bya ba ni chos thams cad do. 
punar aparaṃ, bhadanta śāradavatīputra, yonir iti sarvadharmāḥ. 
d) Further, reverend Śāradvatīputra, “thorough” is [concerned with] all moments of existence. 
 
. 
. 
de ci’i phyir zhe na? 
tat kasya hetoḥ? 
[To teach the causes of insight (prajñāhetu), and the fruit which is insight (prajñāphala), it is said:] Why? 
See ṭ. fol. 88b4, b5: shes rab kyi rgyu, and cf. ṭ. fol. 103a4-7, infra. rnam pa gcig tu na tshul bzhin zhes bya ba de ni rigs pa’i tshig go zhes bya ba la nges pa’i tshig smos pa thams cad tshul bzhin yid la byed pa dang mi sbyar bar chos rnams kyi de bzhin nyid yongs su grub pa’i nges pa’i tshig gi rnam grangs yin par sbyar zhing bshad de, de bas na mjug thogs su tshul bzhin zhes bya ba ni chos thams cad do zhes gsungs pa’i phyir te; gang zag la bdag med pa dang chos la bdag med pa ni tshul bzhin zhes bya ba ste, de chos thams cad la ma khyab pa med pa’i phyir tshul bzhin zhes bya ba ni chos thams cad do zhes bshad do. ’bras bu bstan pa’i dbang du byas nas: ci’i phyir zhes bya ba la sogs pa gsungs te, ci’i phyir zhes bya ba ni chos thams cad la ci’i phyir tshul bzhin zhes bya ba’i gtan tshigs ’dri ba’o – "And further, the etymology (nirukti) saying: ’Thorough is a word for reasoning’ (in the preceding paragraph: yonir iti yuktipadam etat) does not apply for thorough mental effort (yonishomanasikāra) concerned with everything, so then one goes on referring to the etymology concerned with things as they really are, to the perfected state of things (tathatāpariniṣpannanirukti). Thus follows ’Thorough is [concerned with] all moments of existence’: The fact of selflessness of the person (pudgalanairātmya) and selflessness of all things (dharmanairātmya) is thorough [or fundamental], and because this fact applies for all moments of existence (sarvadharmāvyāpyabhāvatvāt), it is said ’Thorough is [concerned with] all moments of existence’. To demonstrate the fruit (phala) of this it is said ’Why’ etc." Cf. ṭ. fol. 88b1-2.
The "etymology" is made in treating yonishas and yuktitas as the same word; cf. the two preceding paragraphs b) and c), especially notes in the beginning of these paragraphs. 
. 
. 
ji ltar bdag la bdag med pa, de bzhin du chos thams cad rigs pas mthong zhing;  ji ltar sems can la bdag med pa, de bzhin du chos thams cad rigs pas mthong na,  de ltar mthong ba ni tshul bzhin mthong ba’o. 
yathātmanairātmyaṃ tathā sarvadharmān yuktitaḥ paśyet,  yathā sattvanairātmyaṃ tathā sarvadharmān yuktitaḥ paśyet.  evaṃdarśanaṃ yoniśodarśanam. 
As one looks upon selflessness in oneself [that is, in one’s own parts of personality (svôpādānaskandha) ], one should look upon all moments of existence in accordance with reason,  as one looks upon selflessness in living beings one should look upon all moments of existence in accordance with reason.  Seeing that way is the thorough way of seeing. 
    ji ltar bdag la bdag med pa, de bzhin du zhes bya ba la sogs pas ni tshul bzhin mthong ba dang sbyor ba bstan pa’i sgo nas chos thams cad la tshul bzhin zhes bya ba ston te, bdag ces bya ba ni rang gi nye bar len pa’i phung po ste, de la gang zag dang chos kyi rang bzhin bdag med pa bzhin du phung po dang khams dang skye mched la sogs pa chos thams cad kyang tshad ma gsum mam, shes rab rnam pa gsum gyi rigs pas mthong ba’am, ji ltar sems can la bdag med pa bzhin du phung po dang khams dang skye mched la sogs pa chos thams cad kyang bdag med par mthong na tshul bzhin mthong ba zhes bya bas chos thams cad tshul bzhin zhes bya bar grub bo. 
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’khor ba’i khams kyi tshul bzhin gang yin pa, mya ngan las ’das pa’i dbyings kyi tshul bzhin yang de yin no, zhes gang gis de ltar mtshungs shing bye brag med par mthong ba, de ni tshul bzhin rab tu sbyor ba zhes bya’o;  gang gis kun nas nyon mongs pa’i rang bzhin dang rnam par byang ba’i rang bzhin mtshungs shing bye brag med par mthong ba, de ni tshul bzhin rab tu sbyor ba zhes bya’o;  gang rigs pa dang mi rigs par mi sems pa, de ni tshul bzhin rab tu sbyor ba yin te; 
yā saṃsāradhātor yoniḥ sā nirvāṇadhātor api yonir iti ya evaṃ samanirviśeṣataḥ paśyati sa ucyate yoniśaḥprayogaḥ;  yaḥ saṃkleśasvabhāvaṃ vyavadānasvabhāvaṃ samanirviśeṣataḥ paśyati sa ucyate yoniśaḥprayogaḥ;  yo na yuktyayuktitaś cintayati sa ucyate yoniśaḥprayogaḥ. 
“That which is thorough [namely the nature (prakṛti) ] of the sphere of existence is also what is thorough [namely the nature (prakṛti) ] of the sphere of extinction”, as one sees in this way according to sameness and no distinction it is called thorough practice;  as one sees the essence of impurity and the essence of purity in this way according to sameness and no distinction it is called thorough practice;  as one does not see things in the way of reason and non-reason it is thorough practice. 
’khor ba’i khams kyi tshul bzhin ni ’khor ba’i rang bzhin te, ji ltar mya ngan las ’das pa’i dbyings kyi tshul bzhin yongs su dag pa bzhin ’khor ba’i rang bzhin yang yongs su dag par mthong na zhes bya ba’i tha tshig go. Cf. Kpv 52: yonishodharmaprayogaḥ, and Rāṣṭrapālaparipṛcchā p. 129: āshayena shrutvā dhīra yonishaḥ prayujyate/.  kun nas nyon mongs pa’i rang bzhin ni ’dod chags la sogs pa ste, lus dang sems la gnod pa sna tshogs skyed par byed pa’i phyir ro, rnam par byang ba ni byang chub kyi phyogs dang, pha rol du phyin pa ste, nyon mongs pa rnams ’joms pa’i gnyen po yin pa’i phyir ro, mi mthun pa’i phyogs dang gnyen po de gnyi ga yang brjod du med pa’i rang bzhin du mtshungs shing mi mthun pa’i phyogs dang gnyen po zhes brjod pa ltar don dam par bye brag med par mthong ba, de ni tshul bzhin rab tu sbyor ba zhes bya’o.  de ltar gnyi ga yang brjod du med par ’dra bas rnam par byang ba’i chos la yon tan can du rigs par yang mi sems, kun nas nyon mongs pa’i chos la skyon can du mi rigs par yang mi sems pa, de ni tshul bzhin rab tu sbyor ba zhes bya’o. 
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btsun pa sha ra dva ti’i bu, mdor na, byang chub sems dpa’i tshul bzhin sbyor ba ji snyed pa, de dag thams cad kyi gnas ni sems can no.  de sems can gyi gnas kyang mi spong la chos kyi gnas kyang ’khrugs par mi byed de.  de ni byang chub sems dpa’i tshul bzhin la ’jug pa’i sbyor ba zhes bya’o. 
saṃkṣepato, bhadanta śāradvatīputra, yāvanto bodhisattvānāṃ yoniśoyogās teṣāṃ sarveṣāṃ sthitis tu sattvāḥ.  sa na sattvasthitiṃ tyajati nāpi dharmasthitiṃ vikopayati.  sa ucyate bodhisattvānāṃ yoniśaḥpraveśayogaḥ. 
In short, reverend Śāradvatīputra, the place [or object] of all thorough efforts of the bodhisattvas is living beings.  He should not give up [being born in] the places of living beings, nor [think that he by that will] disturb the place [or state] of the [totality of] moments of existence [even though making living beings the object of his great compasssion].  That is called the bodhisattvas’ effort of thorough entrance. 
  btsun pa sha ra dva ti’i bu, mdor na zhes bya ba la sogs pas ni byang chub sems dpa’ de ltar tshul bzhin sbyor ba de dag thams cad gang la dmigs shing gang la brten nas sbyor ba’i gnas ston te, tshul bzhin sbyor ba ji snyed pa zhes bya ba ni tshul bzhin gyi ’jug pa grangs ji snyed yod pa’am, ji snyed byed pa zhes bya ba’i don to. de dag thams cad kyi gnas ni sems can no zhes bya ba ni tshul bzhin de dag gi rten dang dmigs par bya ba’i yul sems can yin te, ’di ltar byang chub sems dpa’ sems can la thugs brtse bas de dag yongs su gzung ba’i phyir tshul bzhin yid la byed pa de dag la sbyor ba mdzad pa’am, yang na ji ltar sems can la bdag med pa de bzhin du chos thams cad rigs pas mthong zhes bya ba la sogs pa’i tshul gyis sems can gyi yul la tshul bzhin gyi sbyor ba mdzad do zhes bya ba’i tha tshig go. de ltar thugs rje chen po’i dbang gis sems can la dmigs nas dmigs pa dang bcas pas: chos kyi dbyings dkrugs par mi ’gyur ram? snyam pa la de sems can gyi gnas kyang mi spong la chos kyi gnas kyang ’khrugs par mi byed do zhes gsungs te, byang chub sems dpa’ de sems can gyi gnas ’khor bar skye ba yang mi gtong la, chos kyi gnas stobs dang mi ’jigs pa la sogs pa yon tan gyi chos rnams kyi ’byung gnas kyi chos kyi dbyings rnam par dag pa dang rnam par mi rtog pa’i ye shes ’khrugs par mi byed de, sems can kyi don du ’khor bar gnas kyang de gnyis las nyams par mi ’gyur zhes bya ba’i tha tshig go.
Cf. also Aṣṭādasha (71), p. 824ff: tad bodhisattvo mahāsattva prakṛtishūnyatāpāramitāsu caran rūpaṃ na vikopayati. shūnyaṃ vā nāshūnyam iti. ... na rūpaṃ shūnyatāṃ vikopayati ... na shūnyatā bodhiṃ vikopayati. tat kasya hetoḥ? na hy eṣāṃ svabhāvo ’sti ya evaṃ vikopayed.   
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btsun pa sha ra dva ti’i bu, de ltar de’i chos kyi rnam pa dang, thos pa’i rnam pa dang, tshul bzhin la ’jug pa’i sbyor ba rgyu ’thun pa, de ni shes rab ces bya’o. 
evaṃ, bhadanta śāradvatīputra, tasya dharmākāraśrutākārayoniśaḥpraveśaniṣyandaḥ socyate prajñā. 
[Then, to summarize the above-mentioned form of insight (prajñâkāra), etc., to demonstrate that the fruit of the above-mentioned moments of existence is insight, it is said:] Thus, reverend Śāradvatīputra, the outcome for him [the bodhisattva trained in the above-mentioned imperishabilities] of those forms of religion, forms of learning and efforts of thorough entrance is called insight. 
shes rab kyi rnam pa la sogs pa gong du bshad pa rnams bsdus te bstan pa dang, gong du bshad pa’i chos rnams kyi ’bras bu shes rab yin par bstan pa’i phyir btsun pa sha ra dva ti’i bu, de ltar de’i chos kyi rnam pa dang, thos pa’i rnam pa dang, tshul bzhin la ’jug pa’i sbyor ba rgyu mthun pa, de ni shes rab ces bya’o zhes smras te; de’i zhes bya ba ni sems bskyed pa dang bsam pa mi zad pa la sogs pa nas shes rab mi zad pa’i bar la gnas pa’i byang chub sems dpa’ ’di’i zhes bya ba’i don to; chos kyi rnam pa ni phung po dang khams dang skye mched la sogs pa’o, yang na, chos kyi rnam pa ni sems bskyed pa dang, bsam pa dang, sbyor ba dang, lhag pa’i bsam pa dang, sbyin pa dang, tshul khrims dang, bzod pa dang, brtson ’grus dang, bsam gtan la sogs pa gong du bshad pa’i chos rnams so; thos pa’i rnam pa ni gong du thos pa’i rnam pa brgyad cu rtsa bzhi smos pa’o; tshul bzhin la ’jug pa’i sbyor ba ni gong du tshul bzhin la ’jug pa sum cu rtsa gnyis smos pa’o; chos de rnams nyid rgyu bas na chos kyi rnam pa dang, thos pa’i rnam pa dang, tshul bzhin la ’jug pa’i sbyor ba’i rgyu zhes bya ste, rgyu de dang mthun pa’i ’bras bu ni rgyu mthun pa ste, dngos su shes rab mi zad pa’o; don du na rgyu mthun pa zhes bya ba ni rgyu ci ’dra bar mthun par ’gyur ba’i ’bras bu la bya ste, chos kyi rnam pa dang, thos pa’i rnam pa dang, tshul bzhin la ’jug pa’i sbyor ba’i rgyu de dag las ’bras bu shes rab mi zad pa ’byung bar ’os kyi, gzhan ni ma yin pa’i phyir ro. 
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  e) de la shes rab ni ’grogs pa bcu drug dang lhan cig mi gnas te.  bcu drug po dag gang zhe na? 
  tatra prajñā na ṣoḍaśadharmaiḥ sārdhaṃ saṃvasati.  katame ṣoḍaśa? 
(p. 66)e) [The essence of insight (prajñāsvabhāva), the fact that insight is not polluted by the contraries of insight (prajñāvipakṣa):]  Insight, then, does not stay with these sixteen things.  What sixteen? 
shes rab kyi rang bzhin bstan pa’i dbang du byas nas de la shes rab ni ’grogs pa dang lhan cig mi gnas te zhes bya ba la sogs pas gsungs so. Cf. 88b4, b5-6: shes rab de shes rab kyi mi mthun pa’i phyogs dang ma ’dres pa.  ’grogs pa bcu drug dang lhan cig mi gnas zhes bya bas ni shes rab kyang skabs ’dir rnam par mi rtog pa’i ye shes dmigs pa dang, spros pa thams cad las ’das pa, mtshan ma thams cad ma ’dres pa’i rang bzhin la bya bar ’dod de, de bas na dmigs pa dang, mtshan ma’i skyon rnams dang ma ’dres pa’i phyir ’grogs pa bcu drug dang lhan cig mi gnas so zhes bshad do.
The expression ’grogs pa dang lhan cig mi gnas is somewhat problematic, and the Tibetan text is possibly corrupt. Dbh p. 5226-27: na ca saṃskṛtasaṃvāsena saṃvasati, and Aṣṭa p. 79326.: na ca tena vānyena vā nimittena sārdhaṃ saṃvasati (cf. also Aṣṭādasha (55) p. 211-2; Suvkr p. 524-7; Aṣṭa p. 76020) seem to be expressions very close to Akṣ, but both ’grogs pa ~ saṃvāsa and lhan cig ~ sārdham cannot be in the same sentence. Thus it seems that either the expression from Dbh or the one from Aṣṭa has to be chosen. From item no. 8 the ’grogs pa has been left out, and suggests the Aṣṭa variant of the expression, while in the case of no. 1 to no. 7 the Dbh variant is the basis for the reconstruction. There are no variants in the available Tibetan material. The §£¶Ì of T1 (p. 196b19ff) and the §£ªP(¶X)¶P, with variants, of T2 (p. 5964ff) also give no clue to the original Sanskrit. The introduction is based on T1 p. 196b19,: ṃ–¬ƒºz™Ã¶≥§Q§ª™k§£©Û§§¶Ì which seems to have read dharma, the probability of this reconstruction being strengthened by T2 (p. 5964) which has ṛ∆ for ™k, also a common equivalent for dharma: ¶≥§Q§ªṛ∆§£ªPºz¶X.   
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’di lta ste: ma rig pa’i ’grogs pa dang lhan cig mi gnas so, de bzhin du ’du byed dang, rnam par shes pa dang, ming dang gzugs dang, skye mched drug dang, reg pa dang, tshor ba dang, sred pa dang, len pa dang, srid pa dang, skye ba dang, rga shi’i ’grogs pa dang lhan cig mi gnas so; 
tad yathā nāvidyāsaṃvāsena saṃvasati, evaṃ na saṃskāravijñānanāmarūpaṣaḍāyatanasparśavedanātṛṣṇopādānabhāvajātijarāmaraṇasaṃvāsena saṃvasati. 
1) It does not stay in the company of ignorance, nor does it stay in the company of formative factors, consciousness, name and form, the six fields of sense-perception, touch, feeling, thirst, grasping, existence, birth, old age and death. 
de la ma rig pa’i ’grogs pa dang lhan cig mi gnas so zhes bya ba la sogs pas ’khor ba’i rgyu srid pa’i yan lag bcu gnyis rnams dang lhan cig mi gnas par bstan te: de la ma rig pa ni yang dag pa’i mtha’ khong du ma chud pa’o; ma rig pa de nyid ’grogs pa yin pas na ma rig pa’i ’grogs pa ste, ma rig pa’i dbang du gyur pa’am, ma rig pa dang ’dres par gyur pa’o. mi gnas so zhes bya ba ni de dang ma ’dres pa’am, ma ’bags pa zhes bya ba’i don to. gal te rnam par mi rtog pa’i ye shes de ma rig pa dang ’dres na ni gzhan gyi dbang gi mtshan nyid bzhin du ’khor bar lhung ba’i skyon du ’gyur ro. de bzhin du zhes bya ba ni de dang ’dra ba zhes bya ba’i don to. ’du byed rnams dang lhan cig mi gnas so zhes bya ba nas yan lag lhag ma rnams la yang de dang ’dra bar sbyar ro. de la ’du byed ni rnam pa gsum ste, bsod nams ma yin par nye bar ’gro ba’i ’du byed dang, bsod nams su nye bar ’gro ba’i ’du byed dang, mi g.yo bar nye bar ’gro ba’i ’du byed do. rnam par shes pa ni sa bon thams cad kyi rten rnam par smin pa’i rang bzhin kun gzhi rnam par shes pa’o. ming ni tshor ba dang ’du shes dang ’du byed dang rnam par shes pa rnams so. gzugs ni bstan du yod la thogs pa dang bcas pa’am, bstan du med la thogs pa dang bcas pa dang, bstan du yang med la thogs pa yang med pa ste, de gnyis gcig tu bsdus na ming dang gzugs zhes bya’o. skye mched drug ni mig gi skye mched nas yid kyi skye mched kyi bar du’o. reg pa ni yul dang dbang po dang rnam par shes pa rnams rgyu dang ’bras bu’i mtshan nyīd du dus mnyam du tshogs pa’o. tshor ba ni bde ba dang sdug bsngal ba dang bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba rnams so. sred pa ni yul dang longs spyod la rgyun du spyod kyang tshva chu ’thung ba dang ’dra bar ngoms pa dang tshim pa med pa’o. len pa ni ’dod pa len pa dang, tshul khrims dang brtul zhugs len pa dang, lta ba len pa dang, bdag tu smra ba len pa dang. srid pa ni ’dod pa’i srid pa dang, gzugs kyi srid pa dang, gzugs med pa’i srid pa’o. skye ba ni las kyi bag chags rnam pa sna tshogs bags pa’i khyad par las nying mtshams sbyor ba de dang de dag tu phung po dang khams dang skye mched la sogs pa mngon par grub pa’o. rga ba ni mer mer po dang, nur nur po dang, mkhrang gyur pa dang, rkang lag ’gyus pa nas gzhon nu dang lang tsho dang dar la bab pa’i stobs dang mthu dang gzi brjid dang mdangs la sogs pa rab tu gzhan du gyur te nyams pa’o. shi ba ni tshe dang drod dang rnam par shes pa med par gyur pa’o. 
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ma rig pa ’gog pa’i ’grogs pa dang lhan cig mi gnas so, de bzhin du ’du byed dang, rnam par shes pa dang, ming dang gzugs dang, skye mched drug dang, reg pa dang, tshor ba dang, sred pa dang, len pa dang, srid pa dang, skye ba dang, rga shi ’gog pa’i ’grogs pa dang lhan cig mi gnas so; 
na cāvidyānirodhasaṃvāsena saṃvasati, evaṃ na saṃskāravijñānanāmarūpaṣaḍāyatanasparśavedanātṛṣṇopādānabhāvajātijarāmaraṇanirodhasaṃvāsena saṃvasati. 
2) It does not stay in the company of cessation of ignorance, nor does it stay in the company of cessation of formative factors, consciousness, name and form, the six fields of sense-perception, touch, feeling, thirst, grasping, existence, birth, old age and death. 
ma rig pa ’gog pa’i ’grogs pa dang lhan cig mi gnas so zhes bya ba la sogs pas ma rig pa ’gags pa la sogs pa ’khor ba las ldog pa’i rgyu rnam par byang ba’i chos rnams dang yang ma ’dres pa bstan te, ma rig pa ’gags pa ni ma rig pa spang ba’am, ma rig pa med par gyur nas de dang mi mthun pa’i rig pa skyes pa la bya’o. 
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’jig tshogs la lta ba’i ’grogs pa dang lhan cig mi gnas pa nas ’jig tshogs la lta ba’i rtsa ba las byung bar lta bar gyur pa drug cu rtsa gnyis po’i bar dag gi ’grogs pa dang lhan cig mi gnas so; 
na ca satkāyadṛṣṭisaṃvāsena saṃvasati, yāvan na satkāyadṛṣṭimūlotpannadvāṣaṣṭidṛṣṭigatasaṃvāsena saṃvasati. 
3) It does not stay in the company of the view that a true substance [a self] is found [which is the root of all views], nor does it stay in the company of the sixty-two view-points which originate from the root view that a true substance is found. 
’jig tshogs la lta ba’i ’grogs pa dang lhan cig mi gnas pa zhes bya ba la sogs pas log pa’i lta ba rnams dang ma ’dres pa bstan te, de la ’jig tshogs zhes bya ba ni gzugs la sogs pa phung po lnga ’jig pa’i rang bzhin can rnams phung po dang tshogs su gyur pa la bya ste, de la bdag yod par lta ba ni ’jig tshogs la lta ba’o. ’jig tshogs la lta ba de nyid rtsa ba yin pas na ’jig tshogs la lta ba’i rtsa ba ste, lta bar gyur pa thams cad kyi rgyu yin pa’i phyir ro – tatrātmadṛṣṭiḥ satkāyadṛṣṭiḥ, saiva satkāyadṛṣṭir mūlam iti satkāyadṛṣṭimūlam, sarvadṛṣṭigatahetutvāt.
lta ba de’i rtsa ba las byung ba ni lta bar gyur pa drug cu rtsa gnyis po’i bar dag ste, lta bar gyur pa drug cu rtsa gnyis ni rtag par lta ba dang, mtha’ dang mtha’ med par smra ba la sogs pa tshangs pa’i dra ba dang lnga gsum pa la sogs pa las gsungs pa bzhin du rig par bya’o. bar dag ces smos pas ni bdag tu lta ba’i ri’i rtse mo nyi shu po gzugs la bdag tu lta ba dang, bdag gzugs dang ldan pa dang, gzugs bdag gi yin pa dang, gzugs la bdag gnas par lta ba dang, de bzhin du tshor ba la sogs pa phung po lhag ma bzhi la yang mthun mthun du sbyar te, de dag la sogs pa lta bur gyur pa thams cad dang lhan cig mi gnas pa zhes bya ba’i tha tshig go.
Cf. Mvy 4684-4704: viṃshatishikharasamudgataḥ satkāyadṛṣṭishailaḥ ...; Brahmajālasūtra; lnga gsum pa?; Aṣṭādasha (57) p. 4426: satkāyadṛṣṭau dvāṣaṣṭidṛṣṭigatāny antargatāni bhavanti. 
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mthon dman gyi ’grogs pa dang lhan cig mi gnas pa nas ’jig rten gyi chos rnyed pa dang ma rnyed pa dang, snyan pa dang mi snyan pa dang, smad pa dang bstod pa dang, bde ba dang sdug bsngal gyi bar gyi ’grogs pa dang lhan cig mi gnas so; 
na ca natonnatasaṃvāsena saṃvasati, yāvan na lābhālābhayaśo’yaśonindāpraśaṃsāsukhaduḥkhalokadharmasaṃvāsena saṃvasati. 
4) It does not stay in the company of [thinking in categories of] high and low [the result (phala) of the ways of the world mentioned in the following], nor does it stay in the company of the ways of the world, gain and loss, fame and absence of fame, disgrace and praise, pleasure and pain [being the cause (hetu) ]. 
mthon dman ni ’bras bu yin la, ’jig rten gyi chos ni rgyu yin te, ’di ltar rnyed pa la sogs pas ni mtho bar sems pa ’byung la, ma rnyed pa la sogs pa las mi dma’ bar sems pa ’byung ba’i phyir te, ’jig rten gyi chos brgyad po de dag gis sems khengs pa dang zhum par mi ’gyur bas na mthon dman gyi ’grogs pa dang lhan cig mi gnas pa nas ’jig rten gyi chos brgyad kyi bar gyi ’grogs pa dang lhan cig mi gnas zhes gsungs so. de la rnyed pa dang ma rnyed pa ni chos gos dang lhung bzed la sogs pa’o, snyan pa dang mi snyan pa ni yon tan dang skyon rnams so, smad pa dang bstod pa ni skyon smos pa dang yon tan tshigs su bcad pas brjod pa’o, bde ba dang sdug bsngal ni lus dang sems la phan ’dogs pa dang gnod pa bskyed pa’o. 
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khro ba dang, khon du ’dzin pa dang, ’chab pa dang, yongs su gdung ba dang, phrag dog dang, ser sna dang, sgyu dang, g.yo dang, ngo tsha med pa dang, khrel med pa dang, khengs pa dang, rtsod pa dang, rgyags pa dang, bag med pa dang, nga rgyal dang, lhag pa’i nga rgyal dang, nga rgyal las kyang nga rgyal dang, nga’o snyam pa’i nga rgyal dang, chung zad snyam pa’i nga rgyal dang, mngon pa’i nga rgyal dang, log pa’i nga rgyal rnams kyi ’grogs pa dang lhan cig mi gnas pa nas nye ba’i nyon mongs pa thams cad kyi bar gyi ’grogs pa dang lhan cig mi gnas so; 
na ca krodhopanāhamrakṣaparidāherṣyāmātsaryamāyāśāṭhyāhrīkyānapatrāpyonnativivādamadapramādamānātimānamānātimānāsmimānonamānābhimānamithyāmānasaṃvāsena saṃvasati, yāvan na sarvopakleśasaṃvāsena saṃvasati. 
5) It does not stay in the company of anger, subsequent annoyance, concealing [wrongdoings though reprehended with good will], vexation, grudging [because of others’ good qualities], enviously wishing [something without yielding anything], deception, guile, shamelessness, indecency, swagger, quarreling, infatuation, intoxication [with vices], conceit, pride, arrogance, self-conceit, pride of modesty, conceitedness and pride of being wrong [about one’s own qualities], as it does not stay in the company of any of the mental impurities. 
The different mental impurities (upaklesha) are explained in detail: khro ba dang khon du ’dzin zhes bya ba nas nye ba’i nyon mongs pa thams cad kyi bar gyi ’grogs pa dang lhan cig mi gnas zhes bya ba nye ba’i nyon mongs pa dang ma ’dres par bstan te: nga rgyal yang sems nye bar nyon mongs par byed pa’i sgo nas nye ba’i nyon mongs pa zhes gdags so; cf. Kosha p. 3121-5: tatra ye yāvat kleshā upakleshā api te, cittopakleshanāt.
The following are abbreviated quotations from Panycaskandhaprakaraṇavaibhāṣya fol. 222a4ff and/or Triṃshikābhāṣya p. 303ff, on the basis of which the present reconstructions of the ṭ text are made, but cf. the introduction. Abhidharmasamuccaya p. 813ff, tib. 50b2ff treats the same concepts, but does not have the same text.
de la khro ba ni ’phral du gnod par byed pa la gnas te, sems kyi kun nas mnar sems pa’o – tatra krodho vartamānam apakāram āgamya cetasa āghātaḥ. [For the equivalents āgam- and gnas cf. Dbh index s.v.]. Triṃshikābhāṣya p. 303, tib. fol. 159a4-5; Panycaskandhaprakaraṇa fol. 14a4, Dantinne p. 139; cf. Panycaskandhaprakaraṇavaibhāṣya fol. 222a4.
khon du ’dzin pa ni khros pa’i ’og tu ’dis bdag la gnod pa ’di byas so zhes shar gnyer ba’i mdud par ’dzin pa mi gtong ba’o – upanāhaḥ krodhād ūrdhvaṃ mamānenedam apakṛtam iti vairānubandhasyānutsargaḥ. Triṃsh p. 306-8, tib. fol. 159a6-b1 = Pskvai fol. 222b1-2.
’chab pa ni ’dun pa dang zhe sdang dang ’jigs pa la sogs pa bsal te, phan par ’dod pa’i gleng ba pos: khyod ’di lta bu byed pa’o, zhes bsnyad pa na kha na ma tho ba mkhyud pa’o – mrakṣash chandadveṣabhayādīn nirākṛtya taddhitaiṣiṇā codakena tat tvam evaṃkārīty anuyuktasyāvadyapracchādanā. Triṃsh p. 3010-12, tib. fol. 159b1-3 = Pskvai fol. 222b2-4.
yongs su gdung ba ni tshig brlang pos gzhan gyi sems gdung bar bskyed pa’o – paridāhash caṇḍena vacasā parapradāshitā. Triṃsh p. 3015ff, tib. fol. 159b3ff = Pskvai fol. 222b3ff. The words paridāha (ṭ) and pradāsa (-sha) are given the same meaning, cf. Edg s. v. pradāsa; Triṃsh and Pskvai have tshig brlang po.
phrag dog ni pha rol po’i rnyed pa dang, bkur sti dang, rigs dang, tshul khrims dang, thos pa la sogs pa’i yon tan mthong nas zhe sdang gi char gtogs pa’i sems khong nas ’khrug pa’o – īrṣyā lābhasatkārakulashīlashrutādīn guṇān parasyopalabhya dveṣāṃshiko cetaso vyāroṣaḥ. Triṃsh p. 3020ff, tib. fol. 159b6ff ~ Pskvai fol. 222b7f.
ser sna ni rnyed pa dang bkur sti la zhen nas ’dod chags kyi sems kyis phyi dang nang gi dngos po mi gtong ba’o – mātsaryaṃ lābhasatkārādhyavasitasya rāgacetasā bāhyādhyātmavastvaparityāgaḥ. Triṃsh p. 3024ff, tib. fol. 160a1ff = Pskvai fol. 223a1ff.
sgyu ni rnyed pa dang bkur sti la lhag par chags pas gzhan la bslu ba’i bsama pas tshul khrims la sogs pa’i don gzhan du gnas la gzhan du ston pa’o – māyā lābhasatkārādhyavasitasya paravanycanābhiprāyeṇānyavasthitasya shīlāder arthasyānyathā prakāshanā. Triṃsh p. 3029ff, tib. fol. 160a3ff = Pskvai fol. 223a3ff.
g.yo ni bdag gi nyes pa bcab pa’i thabs bzung ste, gzhan nas gzhan du sgyur zhing gtam rlung la bskur pa dang, gsal bar mi byed pa’o – shāṭhyaṃ svadoṣapracchādanopāyasaṃgṛhītaṃ, anyenānyat pratisaran vikṣipati, aparisphuṭaṃ vā pratipadyate. Triṃsh p. 313ff, tib. fol. 160a3ff = Pskvai fol. 223a5ff.
ngo tsha med pa ni las de bdag gi cha ma yin par shes kyang kha na ma tho bas mi ’dzems pa’o – āhrīkyaṃ tasmin karmaṇy ātmānam ayogyaṃ manyamānasyāpy avadyenālajjā. Triṃsh p. 3117f, tib. fol. 160b5f = Pskvai fol. 224a1ff.
khrel med pa ni gzhan la kha na ma tho bas mi ’dzems pa’o – anapatrāpyaṃ parato ’vadyenālajjā. Triṃsh p. 3118f, tib. fol. 160b6f treated also in Pskvai fol. 224a2, but in even shorter form, just noting it is the opposite of the former upaklesha. The section on upaklesha ends after this item in both Triṃsh and Pskvai.
ṭ fol. 105a5-b6:
khengs pa ni ’dod chags shas che ba’i dbang gis lus kyi ’gyur ba rkang lag brkyang ba dang, mgo ’phang bstod pa dang, smin ma bsdus pa dang, so gtsigs pa la sogs pa ’gying bar snang ba ste, mkhan po dang slob dpon dang bla ma la sogs pa la thal mo sbyar ba dang, ’dud pa la sogs pa’i las mi byed pa’o – unnati, not identified as quotation.
rtsod pa ni de dag gi rgyu las lus dang ngag gi las rdeg pa dang, ’ching ba dang, skyon smos pa dang, mtshang ’dru ba la sogs pa byed pa’o – vivāda, not identified as quotation.
rgyags pa ni bdag gi rigs dang, nad med pa dang, gzugs dang lang tsho la sogs pa rang gi phun sum tshogs pa la dga’ ba’i bye brag dang ldan pa’i sred pas sems rang dbang med par byed pa’o – madaḥ svakulārogyarūpayauvanasvasaṃpattiharṣavisheṣā tṛṣṇā cittam asvatantrīkriyate. Triṃsh p. 319ff, tib. fol. 160b1ff ~ Pskvai fol. 224a1-4. This paragraph is quoted from Pskvai, as this work includes a short sentence on sred pa (fol. 224a4: dga’ ba’i bye brag dang ldan pa’i sred pa’i rnam pa), which Triṃsh does not have.
bag med pa ni ’dod chags dang zhe sdang dang gti mug gi dbang gis dge ba mi sgom zhing mi dge ba byed pa’o – pramādo lobhadveṣamohavashāt kushalaṃ na bhāvayaty akushalaṃ karoti; similar to Psk fol. 14b2 (Dantinne p. 140 §17) but quotes, rather, and abbreviates Triṃshikābhāṣya p. 323-5. Triṃsh 324-5 ~ Pskvai fol. 224b1-2, but this piece is not in ṭ.
The following passages on the seven kinds of conceit are quoted with minor differences from Triṃshikābhāṣya p. 2828ff; the text given is the reconstruction of the text in ṭ. sapta mānāḥ are treated otherwise in Kosha p. 28423ff; Abhidharmasamuccaya rec. p. 457-13, tib. fol. 79b4-80a1, tr. p. 72 = Panycaskandhaprakaraṇa fol. 13a7-b4 (Dantinne p. 137); Ybh p. 505-6;
Mvy 1946-1952.
nga rgyal ni rigs dang shes rgya dang nor la sogs pas dma’ ba bas de dag gis bdag che’o snyam du sems khengs pa’am, rigs la sogs pa mtshungs pa nyid la de dag dang bdag mtshungs so snyam du sems khengs pa’o – hīnāt kulavijnyānavittādibhiḥ shreyān āsmi tair iti cittasyonnatir, sadṛshena vā kulādibhir eva sadṛsho ’smīti cittasyonnatir mānaḥ. From Triṃsh p. 294-6, tib. fol. 158a5-6 = Pskvai fol. 217a7-b2.
lhag pa’i nga rgyal ni rigs dang shes rgya la sogs pas mtshungs pa bas gtong ba dang tshul khrims dang nyams rtsal la sogs pas bdag che’o snyam pa’am, rigs dang nor la sogs pas che ba la bdag dang mtshungs so snyam du sems khengs pa’o – kulavijnyānādibhiḥ sadṛshāt tyāgashīlapauruṣādibhir shreyān asmi, shreyasā vā kulavittādibhir sadṛsho ’smīti cittasyonnatir atimānaḥ. From Triṃsh p. 296-8, tib. fol. 158a6-7 = Pskvai fol. 217b1-2.
nga rgyal las kyang nga rgyal ni rigs la sogs pa che ba bas kyang bdag che’o snyam du sems khengs pa’o – shreyasaḥ kulādibhir aham eva shreyān iti cittasyonnatir mānātimānaḥ. From Triṃsh p. 299-10, tib. fol. 158a7 = Pskvai fol. 217b2-3.
nga’o snyam pa’i nga rgyal ni nye bar len pa’i phung po la bdag dang bdag gi dang bral ba de dag la bdag dang bdag gir mngon par zhen nas sems khengs pa’o – teṣūpādānaskandheṣv ātmātmīyarahiteṣv ātmātmīyābhiniveshash cittasyonnatir asmimānaḥ. From Triṃsh p. 2910-11, tib. fol. 158a7-b1 ~ Pskvai fol. 217b3-6, which expands Triṃsh.
cung zad snyam pa’i nga rgyal ni rigs dang shes rgya dang nor la sogs pas khyad ches ’phags pa la bdag cung zad cig gis chung ngo snyam du sems khengs pa’o – bahvantaravishiṣṭāt kulavijnyānavittādibhir alpāntarahīno ’smīti cittasyonnatir ūnamānaḥ. From Triṃsh p. 2913-14, tib. fol. 158b2-3 ~ Pskvai, which expands Triṃsh in fol. 218a1-4.
mngon pa’i nga rgyal ni yon tan khyad par can ’bras bu dang bsam gtan la sogs pa ma thob pa thob bo snyam du sems khengs pa’o – aprāpteṣu visheṣaguṇeṣu phaladhyānādiṣu prāptā [mayeti] cittasyonnatir abhimānaḥ. From Triṃsh p. 2911-12, tib. fol. 158b1-2 ~ Pskvai, which expands Triṃsh in fol. 217b6-218a1.
log pa’i nga rgyal ni yon tan ma yin pa dang ldan pa la bdag yon tan dang ldan no snyam du sems khengs pa’o – aguṇavato guṇavān asmīti cittasyonnatir mithyāmānaḥ. From Triṃsh p. 2914-15, tib. fol. 158b3 ~ Pskvai, which expands Triṃsh in fol. 218a4-6.
nye ba’i nyon mongs pa thams cad kyi zhes bya bas ni gong du ming gis smos pa’i nye ba’i nyon mongs pa rnams dang mi ’grogs par ma zad kyi, gzhan yang nye ba’i nyon mongs pa rnam par g.yeng ba dang, shes bzhin med pa dang, ’gyod pa dang, gnyid la sogs pa dang yang mi ’grogs so zhes bya ba’i tha tshig go. 
. 
. 
’dod chags dang, zhe sdang dang, gti mug gi kun nas ldang ba phra mo dang, sbom po dang, chung ngu dang, ’bring dang, chen po’i ’grogs pa dang lhan cig mi gnas pa nas nyon mongs pa’i kun nas ldang ba thams cad kyi bar gyi ’grogs pa dang lhan cig mi gnas so; 
na ca sūkṣmasthūlamṛdumadhyamādhimātrarāgadveṣamohaparyutthānasaṃvāsena saṃvasati, yāvan na sarvakleśaparyutthānasaṃvāsena saṃvasati. 
6) It does not stay in the company of the manifestation of subtle or coarse, trifling, average or significant cupidity, aversion or delusion, as it does not stay in the company of any vices. 
’dod chags dang, zhe sdang dang, gti mug gi kun nas ldang ba zhes bya ba la sogs pa nyon mongs pa rnams dang lhan (114a) cig mi gnas par bstan te,
ṭ. fol. 105b7-106a2 seems quoted from Triṃshikābhāṣya p. 2813ff:
’dod chags ni srid pa dang srid pa’i longs spyod la chags shing smon pa’o – rāgo bhavabhogayor adhyavasānaṃ prārthanā. Triṃsh p. 2813-14, tib. fol. 157b2 = Pskvai fol. 214a2;
zhe sdang ni sems can rnams la kun nas mnar sems pa ste, gang gi dbang gis sems can rnams la gsod pa dang ’ching ba la sogs pa byed pa’o – dveṣaḥ sattveṣv āghāto yadvashāt sattvānāṃ vadhabandhanādikarmakaḥ. Quotes from Triṃsh p. 2816-23, tib. fol. 157b2-7 = Pskvai fol. 216b7-217a4;
gti mug gis ngan song dang, mtho ris dang, mya ngan las ’das pa dang, de dag thob par byed pa’i rgyu dang, de dag gi rgyu dang ’bras bu ’brel pa phyin ci ma log par mi shes pa’o – moho ’pāyeṣu svarge nirvāṇe tatpratiṣṭhāpakeṣu hetuṣu teṣāṃ cāviparīte hetuphalasaṃbandhe ’jnyānam. Triṃsh p. 2823-24, tib. fol. 157b7.
Cf. Abhidharmasamuccaya p. 71-5, tib. fol. 49a6-7 is not the same.
ṭ. fol. 106a2-7: kun nas ldang ba ni de dag skye ba’i rgyu dang rkyen phrad nas mngon du ’byung ba ste, de yang yul nye bar gyur la, tshul bzhin ma yin pa yid la byed pa dang ldan zhes gsungs pa’i phyir ro. nyon mongs pa de dag kyang mthong ba’i lam gyis spang bar dka’ ba dang sla ba’i bye brag gis phra mo dang sbom po zhes bya ba la, bsgom pa’i lam gyis spang bar sla ba dang, dka’ ba dang, shin tu dka’ ba’i bye brag gis chung ngu dang, ’bring dang, chen po zhes bya ste, bsgom pa’i lam chen po’i chen po la sogs pa dgus spangs pa’i nyon mongs pa rnams la bya’o; yang na ’jig rten las ’das pa’i lam gyis spang bar bya ba ni bag chags dang bcas te, spang bar bya ba yin pas spang dka’ ba’i phyir phra mo zhes bya la, ’jig rten pa’i lam gyis spang bar bya ba ni spang sla bas sbom po zhes bya’o; yang na gang zag nyon mongs pa’i shas chung ba rnams kyis ni phra mo yin la, gang zag nyon mongs pa shas che ba rnams kyis ni sbom po zhes bya’o; yang na gzugs dang gzugs med pa’i khams su gtogs pa’i nyon mongs pa rnams ni kha nang du bltas pa yin pas phra mo zhes bya la, ’dod pa’i khams kyi nyon mongs pa rnams kyis ni ’dod pa’i yon tan lnga la chags te, kha phyir bltas pa yin pas sbom po zhes bya’o. nyon mongs pa’i kun nas ldang ba thams cad kyi bar zhes bya ba ni nyon mongs pa de dag gsum dang yang mi ’grogs par yang ma zad kyi, gzhan yang the tshom dang, mdud pa dang, ’ching ba la sogs pa dang mi ’grogs par ston to.
Notes to the Sanskrit: 1) Triṃsh, Pskvai pratighaḥ 2) Triṃsh, Pskvai yenāviṣṭaḥ 3) Triṃsh vadhabandhanādikam anarthaṃ cintayati, but Triṃsh tib. has gsod pa dang ’ching ba la sogs pa’i gnod pa bya bar sems so which suggests vadhabandhanādikaraṇaṃ (-kāryaṃ?) cintayati, -karmaka is by analogy with the use of this word in Triṃsh p. 2818 et passim. 4) As ṭ mtho ris for Triṃsh sugatau tib. bde ’gro 5) Triṃsh ins. yad 
. 
. 
gti mug gi mun pa dang, rab rib kyi ling tog dang, sgrib pa dang, chod pa’i ’grogs pa dang lhan cig mi gnas pa nas nyams par ’gyur ba’i cha dang ’thun pa’i chos kun nas ldang ba thams cad kyi bar gyi ’grogs pa dang lhan cig mi gnas so; 
na ca mohāndhakāratimirapaṭalāvaraṇanīvaraṇasaṃvāsena saṃvasati, yāvan na sarvahānibhāgīyadharmaparyutthānasaṃvāsena saṃvasati. 
7) It does not stay in the company of the hindrances and obstructions, darkness of delusion [as basis of all vices], obscurations of clear sight, as it does not stay in the company of any manifestation of moments of existence to be done away with. 
gti mug gi mun pa dang, rab rib kyi ling tog dang zhes bya ba la sogs pas nyams par ’gyur ba’i chos rnams dang lhan cig mi gnas par bstan te, gong du nyon mongs pa’i nang du yang gti mug smos mod kyi, mdo las: rmongs pa med pa la gzhan mi ’byung ngo, zhes gsungs te, nyon mongs pa thams cad ’byung ba’i gzhi gti mug yin pas ’dir logs shig tu yang smos so. gti mug nyid mun pa yin pas na gti mug gi mun pa ste, dper na mun pas dngos (Q 130a) po rnams mi mthong zhing log par mthong ba, de bzhin du gti mug gis kyang sdug bsngal la bde bar mthong bas na gti mug gi mun pa zhes bya’o; rab rib nyid ling tog yin pas na rab rib kyi ling tog ste, ling tog dang ’dra bar tshe rabs gzhan gyi nyes dmigs yod, yang dag pa yang mi mthong ba’i phyir ro; gang gi phyir sgrib par gyur pa, de’i phyir chod pa zhes bya ste, rtsig pas chod pa’i pha rol na dngos po yod pa ma mthong ba bzhin du tshe ’di’i nyes dmigs yod, yang dag pa yang shin tu mi mthong ba’i phyir ro. yang na tshe rabs gzhan gyi las dang nyon mongs pa’i mtshan nyid mi shes pa ni gti mug pa’o, las dang nyon mongs pa de’i ’bras bu sdug bsngal gyi bdag nyid gnod pa du ma’i rang bzhin can gyi mtshan nyid mi shes pa ni mun pa’o; tshe ’di’i las dang nyon mongs pa rnams mi shes pa ni rab rib bo, nyon mongs pa de’i rgyus tshe ’di la gnod pa sna tshogs ’byung ba dang phung po nyid kyang sdug bsngal sna tshogs kyi rang bzhin can du mi shes pa ni ling tog go; las gang byas pas tshe rabs gzhan du ’bras bu gang thob par mi shes pa ni sgrib pa’o, ’bras bu de dag kyang tshe ’di nas ma ’phos pa dang rang bzhin med par mi shes pa ni chod pa’o. nyams par ’gyur ba’i cha dang mthun pa’i chos kun nas ldang ba thams cad kyi bar gyi ’grogs pa dang lhan cig mi gnas zhes bya ba ni nyams par ’gyur ba’i chos de rnams dang lhan cig mi gnas par yang ma zad kyi, gzhan yang nyon mongs pa’i phyogs su gtogs pa’i chos yon tan dang sa rim pa gong ma la sogs pa ’thob pa las kyang nyams par ’gyur, (Q 130b) ma thob pa yang thob par mi ’gyur ba rnams dang lhan cig mi ’grogs so zhes bya ba’i don to. 
. 
. 
’dod pa dang thab mo’i rnyog pa dang, phung po dang, nyon mongs pa dang, ’chi bdag dang, lha’i bu’i bdud rnams dang lhan cig mi gnas pa nas bdud kyi las thams cad kyi bar dang lhan cig mi gnas so; 
na ca kāmakalahāvilaskandhakleśamṛtyudevaputramāraiḥ sārdhaṃ saṃvasati, yāvan na sarvamārakarmabhiḥ sārdhaṃ saṃvasati. 
8) It does not stay with the impurities of cupidity, quarreling and the Evil Ones consisting in the parts of personality, the vices, in death or in sons of gods, as it does not stay with any actions of the Evil One. 
’dod pa dang ’thab mo’i rnyog pa dang zhes bya ba la sogs pas bdud kyi phyogs su gtogs pa’i skyon rnams dang, bdud dang bdud kyi las rnams spangs pa bstan te, ’dod pa ni gzugs la sogs pa ’dod pa lnga’i yon tan la bya’o, ’thab mo’i don ni sngar smras pa bzhin te, ’dod pa dang ’thab mo de dag nyid rnyog pa dang ’dra bas na rnyog pa zhes bya’o.
The commentary on māra and mārakarma is based upon quotations from Śbh:
ṭ. fol. 107a2-b4: bdud bzhi la gzugs la sogs pas nye bar len pa’i phung po lnga ni phung po’i bdud do. khams gsum spyod pa’i nyon mongs pa thams cad ni nyon mongs pa’i bdud do. sems can de dang de dag sems can gyi ris mthun pa de dang de dag nas shi ’phos pa ni ’chi bdag gi bdud do. gang dag dge ba’i phyogs la rab tu zhugs nas phung po dang, nyon mongs pa dang, ’chi bdag gi bdud las ’da’ bar ’dod pa’i khams su skyes pa’i lha’i bu dbang phyug chen po rnyed pa bar chad bya ba’i phyir nye bar lhags pa rnams ni lha’i bu’i bdud do.
Śbh fol. 11B15-6, S p. 3444-454, D fol. 126a3-5, not in W: paṃcopādānaskandhāḥ skandhamāraḥ / traidhātukāvacārāḥ kleshāḥ kle(6)shamāraḥ / teṣāṃ teṣāṃ satvānāṃ tasmāt tasmāt sattvanikāyāt yan maraṇaṃ kālakriyā maraṇamāraḥ / yo ’sya kushalapakṣaprayuktasya skandhakleshamṛtyusamatikramāya kāmadhātūpapanno devaputra aishvaryaprāpto ’ntarāyam upasaṃharati vyākṣepakaraṇe / ayam ucyate devaputramāraḥ / Śbh goes into further details on devaputramāra fol. 11B16ff, S p. 3454-21, D fol.126a5ff.
ṭ. fol. 107a4-5: bdud kyi las thams cad kyi bar dang lhan cig mi gnas so zhes bya ba ni gang ’dod pa lnga’i yon tan la chags pa dang, srog gcod pa la sogs pa sdig pa mi dge ba’i las rnams dang, gzhan yang de kho na rtogs pa’i bar du gcod pa rtog pa dang rnam par rtog pa la sogs pa bdud kyi glags rnyed par ’gyur ba’i las thams cad bdud kyi las su shes par bya’o ; not in Śbh: – "’It (prajnyā) does not stay with any of the actions of the Evil One’ it is said in the text; actions of the Evil One are attachment to the five kinds of desired sense objects (panycakāmaguṇa), the sinful (pāpaka) and bad actions (akushalakarma) like killing (prāṇātipāta), etc., but further it is the thought-constructions and fictions (kalpavikalpa) which hinder the understanding of the things themselves (tattvāvabodha), it is all the actions where the Evil One finds weak points to attack (avatāra)".
ṭ. fol. 107a5-6: de yang mdor bstan na gang a la la zhig thar bar ’gyur bas mngon par bsdus (Q 130b8, N 115b) pa mya ngan las ’das pa dang rjes su mthun pa’i dge ba’i chos la dad pa yang dag par skyes pa na ’dod pa la chags pa’i dbang du gyur nas ldog pa ni bdud kyi las so – Śbh fol. 11B19-11A23, S p. 34522-34620, D fol. 126b2-127a2: tatra mārakarmāṇi / yasya kasyacit kushaladharmacchandaḥ samutpanno naiṣkramyopasaṃhitaḥ / kāmagredham adhipatiṃ kṛtvāpavarttate / veditavyaṃ mārakarmai(11A2)tad iti /
ṭ. fol. 107a6-7: dbang po’i sgo bsdams te gnas pa na gang chags par ’gyur ba’i gzugs dang, sgra dang, dri dang, ro dang, reg bya dang, chos rnams la mtshan mar ’dzin cing mngon rtogs su ’dzin pa ni bdud kyi las so – indriyair guptadvārasya viharataḥ / yasya raṃjanīyeṣu rūpeṣu shabdagandharasaspraṣṭavyadharmeṣu nimittagrāhitāyām abhisamayagrāhitāyāṃ cittaṃ praskandati / veditavyaṃ mārakarmaitad iti /
ṭ. fol. 107a7-b1: de bzhin du zas kyi tshod rig par gnas pa na ro’i khyad par la sems chags pa dang, nam gyi cha stod dang cha smad la mi nyal bar rjes su sbyor ba na gnyid kyi bde ba dang, nyal ba’i bde ba dang, glos ’bebs pa’i bde ba la chags shing sems ’jug pa ni bdud kyi las su rigs par bya’o – evaṃ bhojaneṣu mātrajnyasya viharataḥ praṇīteṣu raseṣu [chandarāgam] anunayena cittaṃ praskandati / [bhaktavaiṣamye evaṃ] pūrvvarātrāpararātraṃ jāgarikāyo(2)gam anuyuktasya viharataḥ / nidrāsukhe shayanasukhe pārshvasukhe cittaṃ praskandhati / veditavyaṃ mārakarmaitad iti /
ṭ. fol. 107b1-3: shes bzhin dang bcas par gnas pa ni byis pa’am ’gro ba bzang mo kha dog mchog dang ldan pa’i rnams mthong nas tshul bzhin ma yin pa yid la byed cing der sems ’jug pa dang, ’jig rten gyi ’phral gyi bya ba mang po la sems ’jug pa dang, ’du ’dzi mang po’i nang du ’drea zhing sdig pa’i grogs po mi dge ba’i las byed pa rnams mthong nas sems la mos pa skye ba ni bdud kyi las so – tathā saṃprajānadvihāriṇo viharataḥ / abhikramapratikramādiṣu shishum udāravarṇṇaṃ raṃjanīyaṃ mātṛgrāmaṃ dṛṣṭvā ayonisho nimittagrāheṇa cittaṃ praskandati / lokacitrāṇi vā dṛṣṭvā cittaṃ praskandati / bahvarthatāyāṃ bahu(3)kṛtyatāyāṃ cittaṃ prakandati / tad yathā gṛhasthapravrajitaiḥ saṃsargarāmatāyāṃ pāpamitraiḥ saha ekasya vāsitāyāṃ dṛṣṭyanumataye cittaṃ praskandati / veditavyaṃ mārakarmaitad iti //
ṭ. fol. 107b3: de bzhin du sangs rgyas dang, chos dang, dge ’dun dang, sdug bsngal dang, kun ’byung dang, ’gog pa dang, lam dang, tshe ’di dang, tshe rabs pha rol rnams la the tshom dang yid gnyis skye ba ni bdud kyi las so – tathā buddhe dharme saṃghe duḥkhe samudaye nirodhe mārge / ihaloke paraloke kāṃkṣāvimataya utpadyante / veditavyaṃ mārakarmaitad iti /
ṭ. fol. 107b3-4: gang gi tshe rnyed pa dang bkur sti la sems chags pa dang, ser sna dang, ’dod chen dang, chog mi shes pa dang, khro ba dang, khon du ’dzin pa dang, tshul ’chos pa dang, kha gsag la sems ’jug na bdud kyi las su rig par bya’o – Śbh fol. 11A22-4, S p. 3473-6, D fol. 127a4-5: yadā lābhasatkāre cittaṃ pra(5)skandati / mātsarye mahecchatāyāṃ asaṃtuṣṭau / krodhopanāhakuhanālapanādiṣu [shramaṇālaṃkāravipakṣeṣu dharmeṣu] cittaṃ praskandati / veditavyaṃ mārakarmaitad iti /
After the statement in ṭ. fol. 107b4-5: gzhan yang rgyas par bshad na, de la sogs pa bdud kyi las tshad med par yod de, ’jam dpal rnam par ’phrul ba las kyang: "Further, if speaking extensively, these and the other works of the Evil One are immeasurable (apramāṇa) ...", ṭ. then fol. 107b5-109a5 quotes a long passage from Manyjushrīvikurvāṇaparivarta on the topic of Works of the Evil One, which enumerates twenty kinds: lha’i bu ji tsam du las rnams ’byung ba de tsam du bdud kyi las so. ji tsam du smon pa dang, ji tsam du log par ’dzin pa dang, ji tsam du mchog tu ’dzin pa, de tsam du bdud kyi las so. ji tsam du ’dod pa dang, ji tsam du ’du shes pa dang, ji tsam du rlom sems pa dang, ji tsam du yongs su rtog pa, de tsam du bdud kyi las so. lha’i bu, gzhan yang byang chub kyi sems la mngon par zhen pa yang bdud kyi las so, sbyin pa’i sems la mngon par zhen pa yang bdud kyi las so, tshul khrims dang bzod pa dang brtson ’grus dang bsam gtan dang shes rab kyi sems la mngon par zhen pa yang bdud kyi las so. sbyin pa’i rlom sems su byed pa, dang tshul khrims mchog tu ’dzin pa dang, bzod pa ’dzin pa dang, brtson ’grus len pa dang, bsam gtan la mtshan ma dang, shes rab rgyu ba yang bdud kyi las so. dgon pa la dga’ zhing mos pa’i sems dang, btang snyoms su ltung ba yang bdud kyi las so. ’dod pa nyung ba dang, chog shes pa dang, sbyangs pa’i yon tan dang, yo byad bsnyungs pa rlom sems su byed pa yang bdud kyi las so. bdag ni stong pa nyid la gnas pa, bdag ni mtshan ma med pa la gnas pa, bdag ni smon pa med pa la gnas pa, bdag ni spros pa med pa la gnas pa, bdag ni de bzhin gshegs pa’i bka’ sgrub cing gnas pa’o, snyam du rlom sems su byed cing rnam par rtog pa yang bdud kyi las so. lha’i bu, rtog pa dang, rnam par rtog pa dang, yongs su rtog pa dang, mthong ba dang, thos pa dang, bye brag phyed pa dang, rnam par shes pa’i gnas ji tsam pa, de tsam du bdud kyi las so. lha’i bus smras pa: ’jam dpal, bdud kyi las ga las byung? ’jam dpal gyis smras pa: lha’i bu, bdud kyi las ni brtson ’grus las byung ngo. de ci’i phyir zhe na? lha’i bu, brtson pa la bdud glags tshol gyi, mi brtson pa la bdud kyis ci zhig bya bar ’gyur , de nyid bdud kyi las yin no. lha’i bus smras pa: ’jam dpal, byang chub sems dpa’ ji ltar na brtson pa yin, ji ltar na mi brtson pa yin? ’jam dpal gyis smras pa: lha’i bu, ji tsam du gnyis la sbyor ba, de tsam du brtson pa ma yin no. de ci’i phyir zhe na? ’jig rten gnas pa ni gnyis la sbyor ba dang ldan no. lha’i bu, brtson pa zhes bya ba ’di ni sbyor ba yang dag pa’i tshig bla dags so. sbyor ba yang dag pa zhes bya ba ’di ni sbyor ba med pa’i tshig bla dags so. sbyor ba med pa zhes bya ba ’di ni spros pa med pa’i tshig bla dags so. spros pa med pa zhes bya ba ’di ni sbyor ba yang dag pa’i tshig bla dvags so. lha’i bu, gang na mig la mi sbyor ba dang, gzugs la mi sbyor ba ’di ni byang chub sems dpa’i sbyor ba yang dag pa zhes bya, gang na rna ba la mi sbyor ba dang, sgra la mi sbyor ba dang, sna la mi sbyor ba dang, dri la mi sbyor ba dang, lce la mi sbyor ba dang, ro la mi sbyor ba dang, lus la mi sbyor ba dang, reg bya la mi sbyor ba dang, yid la mi sbyor ba dang, chos la mi sbyor ba ’di ni byang chub sems dpa’i sbyor ba yang dag pa zhes bya’o. yang de bzhin du lha’i bu, nyi shu po ’di dag ni byang chub sems dpa’ rnams kyi bdud kyi las yang dag phul yin no. nyi shu gang zhe na? ’di lta ste: 1) rnal ’byor spyod pa rnam par grol ba ’dod cing ’khor bas skrag pa rnams la bsnyen pa dang, bsten pa dang, bsnyen bkur byed pa ni bdud kyi las so. 2) stong pa nyid la so sor rtog cing sems can yal bar ’dor ba yang bdud kyi las so. 3) ’dus ma byas la so sor rtog cing ’dus byas kyi dge ba’i rtsa bas yongs su skyo ba yang bdud kyi las so. 4) bsam gtan bskyed cing bsam gtan las rnam par mi ldog pa tshol ba yang bdud kyi las so. 5) chos ston kyang chos nyan pa rnams la snying rje chen po mi skyed pa yang bdud kyi las so. 6) yon tan dang ldan pa dang sbyin gnas tshol bzhin du tshul khrims ’chal pa rnams la khro ba yang bdud kyi las so. 7) nyan thos dang rang sangs rgyas kyi gtam ston cing theg pa chen po’i gtam ’chab pa yang bdud kyi las so. 8) zab mo’i gtam ’chab cing gtam sna tshogs ston pa yang bdud kyi las so. 9) byang chub sems dpa’i lam shes kyang pha rol tu phyin pa’i lam yongs su mi tshol ba yang bdud kyi las so. 10) rab tu brtson pa’i bsngags pa thob kyang sems can mi brtson pa rnams mngon par mi sbyor ba yang bdud kyi las so. 11) dge ba’i rtsa ba stsogs kyang byang chub kyi sems mngon du mi byed pa yang bdud kyi las so. 12) lhag mthong gi rnal ’byor dang ldan par gnas kyang sems can rnams lhag mthong dag par ’dzin du mi ’jug pa yang bdud kyi las so. 13) nyon mongs pa ma lus par zad pa tshol zhing ’khor ba’i rgyun gyi nyon mongs pa rnams la smod pa yang bdud kyi las so. 14) shes rab kyis rnam par dpyod cing snying rje chen po la dmigs pa mi ’dzin pa yang bdud kyi las so. 15) thabs dang mi ldan par dge ba spyod pa thams cad kyang bdud kyi las so. 16) byang chub sems dpa’i sde snod mi tshol gyi ’jig rten rgyang phan pa’i gsang tshig ’dzin pa yang bdud kyi las so. 17) mang du thos kyang gzhan gyi shes kyis dogs te, chos la slob dpon gyi dpe mkhyud byed pa yang bdud kyi las so. 18) ’jig rten pa’i dgos pa’i zhal ta byed cing mang du thos pa mi tshol ba yang bdud kyi las so. 19) byang chub sems dpa’ chos smra ba theg pa chen po la yang dag par zhugs pa skal pa mnyam pa rnams la mi bsten, mi bsnyen, bsnyen bkur mi byed kyi, nyan thos dang rang sangs rgyas kyi theg pa la yang dag par zhugs pa skal pa mi mnyām pa la dga’ ba yang bdud kyi las so. 20) gang gi tshe brgya byin nam, tshangs pa’am, ’jig rten skyong ba’am, rgyal po’am, tshong dpon nam, khyim bdag gi longs spyod dang, nor dang, rin po che dang, dbang phyug gi che ba nyid du gyur pa, de’i tshe chos kyi che ba nyid dang ldan pa rnams la mi bsten, mi bsnyen, bsnyen bkur mi byed pa, ’di dag ni, lha’i bu, byang chub sems dpa’ rnams kyi bdud kyi las yang dag phul nyi shu’o zhes bya ba la sogs pa gsungs te . The quotation also has special relevance to the concept of yuganaddha as described in Akṣ.
For further information one is refered to Śata and other sūtras: shes rab kyi pha rol tu phyin pa stong phrag brgya ba la sogs pa mdo de dang de dag gi nang nas gsungs pa’i bdud kyi las rnams la yang bya bar rig par bya’o.
The Lokottaraparivarta quoted in Śikṣ. p. 1511ff mentions ten kinds of mārakarma. Śbh gives a bibliography on p. 343 n. 2.
Notes to the Sanskrit text: 1) S om. kleshamāraḥ 2) S satv... MS, S ins. daṇḍa 3) As D and ṭ .. nas MS, S ...āḥ for ...āt 4) S ya(yādya)n 5) S yopyakushala... 6) MS, S ...aḥ / 7) MS ..prāptaḥ / an... S nishcayaprāptaḥ an... 8) MS, S ins. daṇḍa. Both D (fol. 126a4 bar chad bya ba [dang rnam par g.yeng bar bya ba]’i phyir .... nye bar logs so) and ṭ seem to have read antarāya - upasaṃkramati for ’ntarāyam upasaṃharati 9) As D dge ba’i chos la ’dun pa MS kushalo dharma.. S karmaṇo dharmacch... 10) S kṛtvā pravarttante 11) S sahagatvarasampraṣṭavyadharmeṣu 12) As D, ṭ mngon rtogs su ’dzin pa MS, S anuvyaṃjanagrāhitāyāṃ 13) D mi mthun pa dag la seems to read pratikūleṣu, but ṭ khyad par la suits praṇīteṣu 14) Bracketed part not in ṭ 15) D reads veditavyaṃ mārakarmaitad iti / for bhaktavaîṣamye D should be preferred in accordance with the structure of the text, but ṭ om. both, which may imply that the reading of MS is a very old one. 16) S ...rva... for ...rvva... 17) S ananuyuktasya 18) MS ....īṣāṃ for īyāṃ 19) MS bahvarthatāṃ 20) S ...sargārāma... 21...21) S saha ekavyavasitāyāṃ MS ins. daṇḍa after ...tāyāṃ. ekasya has no counterpart in D lhan cig gnas shing, which is a possible translation of sahavāsitāyāṃ. The syllable interpreted as sya is blurred. 22) S ...mate for ...mataye 23) MS, S ins. daṇḍa. 24) S asant... MS, S om. daṇḍa. 25) MS, S ins. daṇḍa after ...ādiṣu MS ins. daṇḍa after ...nāha 
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bdag dang, sems can dang, srog dang, gso ba dang, skyes bu dang, gang zag dang, shed las skyes dang, shed bur ’dzin pa la mngon par zhen pa dang lhan cig mi gnas pa nas ’dzin pa la mngon par zhen pa thams cad kyi bar dang lhan cig mi gnas so; 
na cātmasattvajīvapoṣapuruṣapudgalamānavamānujagrāhābhiniveśena sārdhaṃ saṃvasati, yāvan na sarvagrāhābhiniveśena sārdhaṃ saṃvasati. 
9) It does not stay with attachment of grasping for a self, an animated being, a life-principle, a life-sustaining principle, a spirit, personality, a man or human, as it does not stay with attachment to any grasping. 
bdag dang, sems can dang, srog dang, gso ba zhes bya ba la sogs pas bdag tu ’dzin pa la mngon par chags pa dang ma ’dres pa bstan te, bdag la sogs pa thams cad kyang bdag tu ’dod pa’i rnam grangs te, de dag kyang bdag can rtag par smra ba dang, gzhung gcig mod kyi, grub pa’i mtha’ tha dad pa las mtshan nyid mi mthun pa tsam gyis phye ste, ming so sor btags nas gzhag pa’o. ’dzin pa la mngon par zhen ces bya ba’i sgra bdag dang sems can la sogs pa’i tshig re re dang yang sbyar te, bdag tu ’dzin pa la mngon par zhen ces bya ba dang, sems can du ’dzin pa la mngon par zhen ces bya ba la sogs par sbyar ro. bdag la sogs pa ’di dag gi khyad par ni sngar bshad par zad do. ’dzin pa la mngon par zhen pa thams cad kyi bar dang lhan cig mi gnas so zhes bya ba’i bdag tu ’dzin pa gong du smos pa rnams dang lhan cig mi gnas par yang ma zad kyi, gzhan yang bdag tu ’dzin pa dbang phyug dang, gtso bo dang, dus la sogs pa yod par sems pa rnams dang lhan cig mi gnas so zhes bya ba’i don to. 
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las kyi sgrib pa dang, chos kyi sgrib pa dang, nyon mongs pa’i sgrib pa dang, lta ba’i sgrib pa dang, ’gro ba’i sgrib pa dang, rnam par smin pa’i sgrib pa dang, shes pa’i sgrib pa dang lhan cig mi gnas pa nas bag chags kyi mtshams sbyor ba thams cad kyi bar dang lhan cig mi gnas so; 
na ca karmāvaraṇadharmāvaraṇakleśāvaraṇadṛṣṭyāvaraṇagatyāvaraṇavipākāvaraṇajñānāvaraṇaiḥ sārdhaṃ saṃvasati, yāvan na sarvavāsanāpratisaṃdhibhiḥ sārdhaṃ saṃvasati. 
10) It does not stay with the hindrances of actions [that is, obstacles to seeing truth (satyadarśanântarāya) in one life caused by bad actions in another life], the hindrances to [obtain] religion, the hindrances of vices, the hindrances of viewpoints, the hindrances to [seeing truth because born in bad] states of existence, the hindrances [to seeing truth when born in good states of existence, that because] of maturation [of previous bad actions] or the hindrances to knowledge, as it does not stay with any connections to rebirth caused by bad habits. 
las kyi sgrib pa dang chos kyi sgrib pa dang zhes bya ba la sogs pas bag chags kyi mtshams sbyor ba sgrib pa rnams dang ma ’dres pa bstan te, las kyi sgrib pa ni tshe ’di nyid la mtshams med pa lnga’i las byas pas las des tshe de la bden pa mthong ba la bar du gcod pa ni las kyi sgrib pa’o. chos la ser sna byed cing mos pa bzlog pa la sogs pa chos thos pa’i bar du gcod pa’i las rnams byas pas tshe rabs de dang de dag tu dge ba’i bshes gnyen la sogs pa dang mi ldan zhing chos thos par mi ’gyur ba ni chos kyi sgrib pa zhes bya’o. ’dod chags la sogs pa nyon mongs pa shas che bas ’phags pa’i lam bsgrub par mi nus pa ni nyon mongs pa’i sgrib pa’o. ’jig tshogs dang mthar ’dzin par lta ba la sogs pa lta ba lnga rnams ni lta ba’i sgrib pa zhes bya’o. sems can dmyal ba dang dud ’gro’i skye gnas la sogs pa ngan song gsum gyi ’gro ba dag tu skyes nas bden pa mthong bar mi ’gyur ba ni ’gro ba’i sgrib pa zhes bya’o. tshe snga ma la sdig pa mi dge ba’i las byas pa’i rnam par smin pas lha dang mir skyes kyang rnam par smin pa des bsgribs pas bden pa mi mthong ba ni rnam par smin pa’i sgrib pa zhes bya’o. ji tsam du shes par bya ba la bar du gcod pa phung po dang, khams dang skye mched la sogs pa la mngon par chags pa’i bag chags nyon mongs pa can ma yin pa’i ma rig pa ni shes pa’i sgrib pa’o. bag chags de dag gi mtshams sbyor bas na, bag chags dang mtshams sbyor ba ste, de’i dbang gis gcig nas gcig tu tshe len par byed pas so. 
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rtog pa dang, rnam par rtog pa dang, yongs su rtog pa dang, mtshan ma dang, dmigs pa dang, mthong ba dang, thos pa dang, bye brag phyed pa dang, rnam par rig pa rnams dang lhan cig mi gnas pa nas mdud pa dang sgro btags pa thams cad kyi bar dang lhan cig mi gnas so; 
na ca kalpavikalpaparikalpanimittārambaṇadṛṣṭaśrutamatavijñaptaiḥ sārdhaṃ saṃvasati, yāvan na sarvagranthasamāropaiḥ sārdhaṃ saṃvasati. 
11) It does not stay with thought-constructions, fictions, imaginations, distinguishing marks, objects, whatever is seen, heard, thought or known, as it does not stay with any ties [the three first mentioned] or imputations [the rest]. 
rtog pa dang rnam par rtog pa dang yongs su rtog pa zhes bya ba la sogs pas mdud dang sgro btags pa rnams dang ma ’dres pa bstan te, rtog pa dang rnam par rtog pa dang yongs su rtog pa gsum ni mdud pa zhes bya ste, byang chub sems dpa’i ’ching ba ni rnam par rtog pa sna tshogs yin pa’i phyir ro. mtshan ma dang dmigs pa la sogs te, lhag ma rnams ni sgro btags pa zhes bya ste, mtshan ma la sogs pa’i rnam par chos rnams bskyed pa’i phyir ro.
de la mig dang rna ba la sogs pa nang gi dngos po rnams la yod pa’am med par ’dzin pa ni rtog pa’o, gzugs dang sgra la sogs pa phyi’i yul rnams la yod pa dang med par ’dzin pa ni rnam par rtog pa’o, phyi dang nang gi dngos po gnyi ga la yod pa dang med par ’dzin pa ni yongs su rtog pa’o. yang na, nyan thos kyi theg pa la mngon par chags shing rtog pa ni rtog pa zhes bya’o, rang sangs rgyas kyi theg pa la mngon par chags pa ni rnam par rtog pa’o, theg pa bla na med pa la mngon par chags pa ni yongs su rtog pa’o. yang na, rtog ge ba rnams ni dngos po la tshad ma rnam pa gsum gyis ’jal te, mngon sum dang, rjes su dpag dang, lung gi tshad ma’o; de la mngon sum gyi tshad mas dngos po la ’jal ba ni rtog pa’o, rjes su dpag pa’i tshad mas dngos po ’jal ba ni rnam par rtog pa’o, lung gi tshad mas dngos po ’jal ba ni yongs su rtog pa’o.
sngon po dang ser po dang mya ngan las ’das pa dang ’khor ba zhes bya ba dag ni mtshan ma’o, gzugs dang sgra dang dri dang ro la sogs pa yul rnams ni dmigs pa’o, mthong ba ni mig gis so, thos pa ni rna bas so, bye brag phyed pa ni yid kyis so, rnam par rig pa ni rnam par shes pa lhag ma rnams kyis so. yang na, mthong ba la sogs pas ni sngar bshad pa bzhin no.
mdud dang sgro btags pa thams cad kyi bar dang lhan cig mi gnas zhes bya ba ni mdud dang sgro btags pa gong ma rnams dang lhan cig mi gnas par yang ma zad kyi, gzhan yang byang chub sems dpa’i ’ching bar ’gyur ba dang dngos po la sgro ’dogs pa gzhan dag dang yang lhan cig mi gnas par ston to.
The commentary is unfortunately not very enlightening from an epistemological point of view. 
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bdag dang, rtag pa dang, gtsang ba dang, bde ba’i ’grogs pa dang lhan cig mi gnas pa nas phyin ci log thams cad kyi bar dang lhan cig mi gnas so; 
na cātmanityaśucisukhaiḥ sārdhaṃ saṃvasati, yāvan na sarvaviparyāsaiḥ sārdhaṃ saṃvasati. 
(p. 67) 12) It does not stay with self, permanence, purity or happiness, as it does not stay with any wrong understanding. 
No. 12 is omitted by T1 p. 196c4, the number of items then mentioned rightly becoming 16, not 17, which is one too many according to the text. ṭ. has only a very short commentary, a fact which also indicates the late insertion of this item: bdag dang rtag ces bya ba la sogs pas ni phyin ci ma log dang ma ’dres par bstan to. 
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sems can gyi sems kyi spyod pa brgyad khri bzhi stong dang lhan cig mi gnas pa nas chos kyi phung po brgyad khri bzhi stong gi bar dang lhan cig mi gnas so; 
na ca caturaśītisahasrasattvacittacaritaiḥ sārdhaṃ saṃvasati, yāvan na caturaśītisahasradharmaskandhaiḥ sārdhaṃ saṃvasati. 
13) It does not stay with the eighty-four thousand kinds of mental behaviour in living beings [the contrary (vipakṣa) ], as it does not stay [with the antidote (pratipakṣa), namely] the eighty-four thousand multitudes of religious teachings. 
sems can gyi sems kyi spyod pa brgyad khri bzhi stong dang lhan cig mi gnas pa zhes bya ba la sogs pa mi mthun pa’i phyogs dang gnyen po dang ma ’dres pa bstan te; sems can gyi sems kyi spyod pa brgyad khri bzhi stong ni mi mthun pa’i phyogs so, chos kyi phung po brgyad khri bzhi stong ni gnyen po’i phyogs te, lhag ma rnams la yang de bzhin du sbyar ro. de la sems can ’dod chags la spyod pa nyi khri chig stong dang, zhe sdang la spyod pa nyi khri chig stong dang, gti mug la spyod pa nyi khri chig stong dang, cha mnyam pa la spyod pa nyi khri chig stong ste, de ltar brgyad khri bzhi stong ngo. de la ’dod chags kyi gnyen po chos kyi phung po nyi khri chig stong, zhe sdang gi gnyen po chos kyi phung po nyi khri chig stong, gti mug gi gnyen po chos kyi phung po nyi khri chig stong, cha mnyam pa’i gnyen po chos kyi phung po nyi khri chig stong ste, de ltar na chos kyi phung po brgyad khri bzhi stong ngo. 
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ser sna dang gtong ba dang, ’chal pa’i tshul khrims dang tshul khrims dang, gnod sems dang bzod pa dang, le lo dang brtson ’grus dang, rnam par g.yeng ba dang bsam gtan dang, ’chal pa’i shes rab dang shes rab dang lhan cig mi gnas pa nas pha rol tu phyin pa’i phyogs dang mi ’thun pa’i phyogs sems pa dang lhan cig mi gnas so; 
na ca mātsaryatyāgadauḥśīlyaśīlavyāpādakṣāntikausīdyavīryavikṣepadhyānadauṣprajñāprajñābhiḥ sārdhaṃ saṃvasati, yāvan na pāramitāpakṣacintyatāvipakṣābhyāṃ sārdhaṃ saṃvasati. 
14) It does not stay with stinginess or generosity, bad or good morality, malice or tolerance, laziness or vigour, distraction or meditation, wrong or right insight, as it does not stay with either the side of perfections, or the contrary of mental activity. 
de la nye bar blangs pa’i dngos po gter dang ’bru la sogs pa mi gtong ba ni ser sna’o, de las bzlog na gtong ba’o; srog gcod pa dang, ma byin par len pa dang, ’dod pas log par g.yem pa la sogs pa mi dge ba’i las la zhugs pa ni ’chal pa’i tshul khrims can yin la, srog gcod pa la sogs pa las phyir log pa ni tshul khrims so; sems can rnams la rdeg pa dang ’ching ba la sogs pas ’tshe bar sems pa ni gnod sems so, rdeg pa dang ’ching ba la sogs pas sems can la mi ’tshe zhing gnod par byas kyang slar gnod par mi byed pa ni bzod pa’o; dge ba’i phyogs la sems mi spro zhing mi ’jug pa ni le lo ste, de las bzlog na brtson ’grus so, phyi’i yul rnams la sems ’phros pa ni rnam par g.yeng ba’o, dmigs pa’i dngos po la sems rtse gcig pa ni bsam gtan no, chos kyi mtshan nyid la phyin ci log tu chags shing ’dzin pa ni ’chal pa’i shes rab bo, chos kyi mtshan nyid la phyin ci ma log par ’byed par byed ni shes rab bo. 
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nges pa dang ma nges pa dang, yang dag pa dang log pa dang, dge ba dang mi dge ba dang, kha na ma tho ba dang bcas pa dang kha na ma tho ba med pa dang, zag pa dang bcas pa dang zag pa med pa dang, ’dus byas dang ’dus ma byas dang, ’jig rten pa dang ’jig rten las ’das pa dang, bzang po dang ngan pa dang, kun nas nyon mongs pa dang rnam par byang ba dang, ’khor ba dang mya ngan las ’das pa dang lhan cig mi gnas pa nas chos thams cad kyi mi ’thun pa’i phyogs dang gnyen po’i bar dang lhan cig mi gnas so; 
na ca nityānityasamyagmithyākuśalākuśalasāvadyānavadyasāsravānāsravasaṃskṛtāsaṃskṛtalaukikalokottarapraṇītahīnakliṣṭavyavadātasaṃsāranirvāṇaiḥ sārdhaṃ saṃvasati, yāvan na sarvadharmavipakṣapratipakṣaiḥ sārdhaṃ saṃvasati. 
15) It does not stay with the decided or the undecided [when it concerns religious development], nor with the true or false, good or bad, blameworthy or blameless, sullied or unsullied, conditioned or unconditioned, worldly or unworldly, excellent or insignificant, pure or impure, existence or extinction, as it does not stay with contraries or antidotes to any moments of existence. 
nges pa dang ma nges pa zhes bya ba la sogs pa rigs rnam pa lnga ste: nyan thos kyi rigs can dang, rang sangs rgyas kyi rigs can dang, theg pa chen po’i rigs can dang, rigs ma nges pa dang, rigs med pa’o. de la rigs med pa’i gang zag rnams ni nges pa ste, de dag tu thams cad du ’khor bar gnas par gdon mi za ba’i phyir ro. theg pa gsum du nges pa’i rigs can ni ma nges pa ste, dge ba’i bshes gnyen gyi rkyen gyis mya ngan las ’das par yang ’gyur bas na, khams gsum du gnas par nges pa med pa’i phyir ro. yang na rigs can rnam pa gsum ni nges pa ste, rang rang gi theg pa la brten nas ’bras bu thob par gdon mi za ba’i phyir ro. ma nges pa’i rigs can ni ma nges pa ste, dge ba’i bshes gnyen gyi rkyen gyis theg pa gar btsud par ’jug cing, dge ba’i bshes gnyen dang ma phrad na mya ngan las ’das par ’gyur bar chad pa med pa’i phyir ro.
yang dag pa’i lta ba la zhugs pa’i gang zag rnams ni yang dag pa zhes bya ste, las dang las kyi ’bras bu dang, dkon mchog dang bden pa la sogs pa yod par lta bas so. log par lta ba la zhen pa’i gang zag ni log pa zhes bya ste, las dang las kyi ’bras bu dang, bden pa dang dkon mchog la sogs pa med par ’dod pa’i phyir ro. yang na, bcom ldan ’das kyis tshogs rnam pa gsum gsungs te, yang dag pa nyid du nges pa’i tshogs dang, log pa nyid du nges pa’i tshogs dang, ma nges pa’i tshogs so. de la yang dag pa nyid du nges pa’i tshogs ni gang ’phags pa rnams te, ’dod chags ma lus par spangs pa dang, zhe sdang ma lus par spangs pa dang, gti mug ma lus par spangs pa ste, de dag ni nyon mongs pa zad par nges pas na, yang dag par nges pa zhes bya’o; de la log par nges pa ni mtshams med pa byed pa’i gang zag rnams te, de dag ni ngan song gsum du skye bar nges pa’i phyir log par nges pa zhes bya’o; nges pa las gzhan pa rnams ni ma nges pa zhes bya ste, rkyen la ltos nas gal te na nyon mongs pa spong bar byed la, gal te mtshams med pa’i las kyang byed pa’i phyir ro.
chos de dag nyid ’bras bu yid du ’ong ba dang yid du mi ’ong ba skyed pa’i bye brag gis rnam pa gnyis su gzhag ste, dge ba dang mi dge ba’o. de la ’bras bu yid du ’ong ba ni lha dang mi la sogs pa bde ’gro rnams so; de skyed pa ni dge ba zhes bya ste, srog mi gcod pa dang, ma byin par mi len pa la sogs pa dge ba bcu’i las kyi lam rnams so. ’bras bu yid du mi ’ong ba ni sems can dmyal ba dang dud ’gro la sogs pa’o; de skyed par byed pa ni mi dge ba zhes bya ste, srog gcod pa la sogs pa mi dge ba bcu’i las kyi lam rnams so.
chos de kyang dag gleng du mi rung ba dang gleng du rung ba’i sgo nas gnyis su gzhag ste, kha na ma tho ba dang bcas pa dang kha na ma tho ba med pa’o. de la dam pa rnams kyi gleng zhing bsnyad du mi rung ba ni kha na ma tho ba dang bcas pa zhes bya ste, srog gcod pa la sogs pa mi dge ba’i las nyid do; dam pa rnams kyi nang du gleng zhing bsnyad du rung ba ni kha na ma tho ba med pa ste, srog gcod pa las phyir log pa la sogs pa dge ba bcu’i las kyi lam dang, dad pa dang, tshul khrims la sogs pa’o.
chos de dag kyang khams gsum du ’byung bar byed pa dang mi byed pa’i bye brag gis rnam pa gnyis su gzhag ste, zag pa dang bcas pa dang zag pa med pa’o. de la khams gsum du ’byung bar byed pa’i chos rnams ni zag pa dang bcas pa zhes bya ste, khams gsum du skye ba’i rgyu byed pa’o; de la zag pa ni ’dod chags la sogs pa’i nyon mongs pa la bya ste, de dang bcas pas zag pa dang bcas pa’o. khams gsum du ’byung bar mi byed pa’i chos de dag ni zag pa med pa ste, ’phags pa’i lam la sogs pa’o.
chos de dag nyid rgyu rkyen gyis bskyed pa dang ma bskyed pa’i bye brag gis rnam pa gnyis su gzhag ste, ’dus byas dang ’dus ma byas so. de la gang rgyu dang rkyen gyis bskyed pa rnams ni ’dus byas zhes bya’o; gang rgyu dang rkyen gyis ma bskyed pa ni ’dus ma byas zhes bya ste, de bzhin nyid dang mya ngan las ’das pa la sogs pa’o.
chos de dag nyid ’jig rten gyis ’dris par byas pa dang ma byas pa’i bye brag gis rnam pa gnyis su gzhag ste, ’jig rten pa dang ’jig rten las ’das pa’o. de la ’jig rten pa rnams kyis ’dris par byas pa ni ’jig rten pa ste, nye bar len pa’i phung po lnga la sogs pa ’khor bar gtogs pa’i chos thams cad do. ’jig rten pa rnams kyis ’dris par ma byas pa ni ’jig rten las ’das pa zhes bya ste, gang zag dang chos la bdag med pa’i de bzhin nyid rnam par dag pa dang, rnam par mi rtog pa’i ye shes dang, dag pa’i ’jig rten pa’i ye shes la sogs pa’o.
chos de dag nyid dam pa dang dam pa ma yin pa’i sgo nas rnam pa gnyis su gzhag ste, bzang po dang ngan pa’o. de la gang dam pa rnams ni bzang po zhes bya ste, nyon mongs pa’i phyogs su gyur pa spangs pas na ’jig rten las ’das pa’i chos rnams la bya’o. de la chos gang dam pa ma yin pa rnams ni ngan pa zhes bya ste, ’jig rten par gtogs pa’i chos rnams so.
chos de dag nyid nag po’i phyogs dang dkar po’i phyogs kyi bye brag gis rnam pa gnyis su gzhag ste, kun nas nyon mongs pa dang rnam par byang ba’o. de la nag po’i phyogs ni kun nas nyon mongs pa zhes bya ste, ’dod chags la sogs pa’o; dkar po’i phyogs ni rnam par byang ba ste, byang chub kyi phyogs dang sa dang pha rol tu phyin pa la sogs pa’o.
chos de dag nyid sdug bsngal gyi gzhi dang bde ba’i gzhi’i bye brag gis rnam pa gnyis su gzhag ste, ’khor ba dang mya ngan las ’das pa’o. de la chos gang sdug bsngal gyi gzhir gyur pa rnams ni ’khor ba zhes bya ste, ’di ltar ’khor ba zhes bya ba ni sdug bsngal gsum dang brgyad la sogs pa sdug bsngal dpag tu med pa’i rten du gyur pa’i phyir ro. bde ba’i gzhir gyur pa ni mya ngan las ’das pa ste, mya ngan las ’das pa ni ’jig rten dang ’jig rten las ’das pa’i bde ba thams cad dang ldan pa’i phyir ro. 
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theg pa tha dad pa dang, sems can tha dad pa dang, zhing tha dad pa dang, sangs rgyas tha dad pa dang, chos tha dad pa dang, dge ’dun tha dad pa dang lhan cig mi gnas pa nas tha dad pa thams cad kyi bar dang lhan cig mi gnas so; 
na ca yānanānātvasattvanānātvakṣetranānātvabuddhanānātvadharmanānātvasaṃghanānātvena sārdhaṃ saṃvasati, yāvan na sarvanānātvena sārdhaṃ saṃvasati. 
16) It does not stay with difference in religious ways, difference of living beings, difference of buddha-lands, difference of Buddhas, difference of teachings or difference of congregations, as it does not stay with difference of anything. 
theg pa tha dad pa dang, sems can tha dad pa dang zhes bya ba la sogs pas tha dad pa thams cad dang ma ’dres pa bstan te, de la nyan thos kyi theg pa zhe’am, rang sangs rgyas kyi theg pa zhe’am, theg pa chen po zhes bya ba la sogs pa ni theg pa tha dad pa’o; lha zhe’am, mi zhe’am, bud med ces bya ba la sogs pa ni sems can tha dad pa’o; dga’ ba can gyi sangs rgyas kyi zhing zhe’am, padmo can gyi sangs rgyas kyi zhing zhes bya ba la sogs pa ni zhing tha dad pa’o; ’od dpag med ce’am, mi ’khrugs pa zhe’am, shākya thub pa zhes bya ba la sogs pa ni sangs rgyas tha dad pa’o; sa bcu zhe’am, sdong po brgyan pa zhe’am, lang kar gshegs pa zhes bya ba ni chos tha dad pa’o; ’di ni nyan thos kyi dge ’dun, ’di ni rang sangs rgyas kyi dge ’dun, ’di ni byang chub sems dpa’i dge ’dun zhe’am, ’di ni sems dang po bskyed pa’i byang chub sems dpa’, ’di ni mos pas spyod pa’i byang chub sems dpa’, ’di ni mthong ba’i lam la zhugs pa’i byang chub sems dpa’ zhes bya ba la sogs pa ni dge ’dun tha dad pa’o. 
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mi shes pa dang shes pa dang rnam par shes pa dang, kun rdzob dang don dam pa dang lhan cig mi gnas pa nas mtshan ma yid la byed pa thams cad kyi bar dang lhan cig mi gnas so. 
na cājñānajñānavijñānasaṃvṛtiparamārthena sārdhaṃ saṃvasati, yāvan na sarvanimittamanasikāreṇa sārdhaṃ saṃvasati. 
17) It does not stay with ignorance or knowledge, consciousness, concealed truth or the highest truth, as it does not stay with mental effort concerned with any distinguishing marks. 
mi shes pa dang shes pa dang zhes bya ba la sogs pas mtshan ma yid la byed pa rnams dang ma ’dres pa bstan te; de la mi shes pa ni ma rig pa ste, rtag pa dang, gtsang ba dang, bdag dang, bde bar ’dzin pa’o; shes pa ni rig pa ste, mi rtag pa dang, bdag med pa dang, mi gtsang ba dang, sdug bsngal bar ’dzin pa’o; rnam pa sna tshogs su shes pa ni rnam par shes pa ste, gzugs su shes pa dang, sgrar shes pa nas chos su shes pa’i bar du yin pas mig la sogs pa’i rnam par shes pa rnams so; brjod du yod cing bsam du yod pa rnams ni kun rdzob bo; de las bzlog pa ni don dam pa ste, brjod pa dang bsam pas thog tu mi phebs pa’o; mtshan ma yid la byed pa thams cad kyi bar dang lhan cig mi gnas zhes bya ba ni mtshan ma yid la byed pa gong du bshad pa de rnams dang lhan cig mi gnas par ma zad kyi, gzhan yang yod pa dang med pa zhes bya ba dang, rtag pa dang mi rtag pa la sogs pa’i mtshan ma rnams yid la byed pa dang yang lhan cig mi gnas so zhes bya ba’i don to. 
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shes rab ni rgyu ba med pa, lus med pa, mtshan nyid med pa, mtshan ma med pa, ’dus ma byas pa ste;  de ni mtshan ma dang yid la byed pa thams cad dang, sems dang, yid dang, rnam par shes pa dang, gnas dang, ming dang, mtshan ma dang, gcig pa dang, tha dad pa dang lhan cig mi gnas te; btsun pa sha ra dva ti’i bu, shes rab ni ’grogs pa bcu drug po de dag dang lhan cig mi gnas so. 
prajñā tv apracārāśarīrālakṣaṇānaimittāsaṃskṛtā,  sā tu na sarvanimittamanasikāreṇa cittena manasā vijñānena cāśrayena ca namnā ca nimittena caikatvena nānātvena ca sārdhaṃ saṃvasati; prajñā, bhadanta śāradavatīputra, na taiḥ ṣoḍaśadharmaiḥ sārdhaṃ saṃvasati. 
Insight is beyond roaming about [among the objects of perception], it has no body [as basis], no characteristics, no distinguishing marks, it is unconditioned,  [and, to summarize what is the essence of insight (prajñāsvabhāva), after having explained it extensively: That insight giving up all distinguishing marks (nimitta) being beyond thought-constructions (nirvikalpa) ] does not stay with either mental effort concerned with distinguishing marks, or with thought, mind or consciousness, with bases [or sense-organs (indriya) ], names or distinguishing marks, or with oneness or plurality; insight, reverend Śāradvatīputra, does not stay in the company of those sixteen things. 
shes rab ni rgyu ba med pa, lus med pa zhes bya ba la sogs pas gong du smos pa lta bu’i tshul gyis mtshan ma thams cad spangs pa’i rang bzhin cis kyang ma gos par rnam par mi rtog pa’i rang bzhin nyid bstan te, gong du smos pa’i shes rab ni zhes bya ba’i tha tshig go. gang rgyu ba med pa’i zhes bya ba la gzung ba dang ’dzin pa’i mtshan mar ’du shes pa ni rgyu ba’o; shes rab des gzung ba dang ’dzin par ’du shes thams cad spangs pas gzung ba dang ’dzin pa’i mtshan mar ’du shes pa’i rgyu med pas na rgyu ba med pa zhes bya’o; chos gzhan gyi gzhi dang rten kyang ma yin la, gzhan la yang mi rten pas na lus med pa’o; kun rdzob tu shes rab kyi mtshan nyid chos rab tu rnam par ’byed pa lta bu yang ma yin zhing, de lta bur yang mi gnas pas na mtshan nyid med pa’o; shes rab kyi yul rnam pa brgyad po ’og nas bshad la sogs pa gang la yang mtshan mar mi ’dzin pas na mtshan ma med pa’o.  shes rab kyi rang bzhin rgyas par bshad nas bsdus te bstan pa’i phyir de ni mtshan ma dang yid la byed pa thams cad dang zhes bya ba la sogs pa smos te, mtshan ma thams cad spangs pa rnam par mi rtog pa’i rang bzhin gyi shes rab de ni zhes bya ba’i don to, lhan cig mi gnas pa’i sgra thams cad dang yang sbyar te, mtshan ma yid la byed pa thams cad dang lhan cig mi gnas, sems dang lhan cig mi gnas, yid dang lhan cig mi gnas zhes bya ba’i don to; de la zag pa dang bcas pa dang zag pa med pa’i mtshan nyid du yid la byed pa thams cad dang ma ’dres pas na mtshan ma yid la byed pa thams cad dang lhan cig mi gnas pa zhes bya’o.
dge ba dang mi dge ba’i bag chags rnam pa sna tshogs bsags pa rnam par smin pa’i ’bras bu len par byed pa’i kun gzhi rnam par shes pa dang ma ’dres pas na sems dang lhan cig mi gnas pa zhes bya’o; nga dang nga’i zhes rlom sems pa bdag rgyal ba dang bdag la chags pa la sogs pa nyon mongs pa bzhi dang lhan cig pa’i nyon mongs pa’i yid dang ma ’bags pas na yid dang lhan cig mi gnas pa zhes bya’o; gzugs la sogs pa’i yul rnams la dmigs par byed pa, kun gzhi rnam par shes pa la brten pa’i mig la sogs pa ’jug pa’i rnam par shes pa dang ma ’dres pas na rnam par shes pa dang lhan cig mi gnas pa zhes bya’o. citta (1), manas (2) and vijnyāna (3) are thus defined according to Yogācāra doctrine as ālayavijnyāna (1); kliṣṭamanas, the mind full of vices, of conceit concerned with me and mine (ahaṃ mameti mānaḥ) (2); and the six vijnyāna resulting from sense-perception (3).
gnas ni mig gi rnam par shes pa’i rten mig gi dbang po nas yid kyi rnam par shes pa’i rten yid kyi dbang po’i bar du dbang po rnams so. dbang po de rnams la mi brten pas na gnas dang lhan cig mi gnas pa’o.
ming ni gzugs dang sgra dang dri dang ro zhes bya ba dang, mig dang rna ba zhes bya ba dang, ’khor ba dang mya ngan las ’das pa zhes bya ba dang, lha sbyin dang mchod sbyin la sogs pa tha snyad du btags pa ste, de dag dang ma ’bags pas na ming dang lhan cig mi gnas pa’o. gzugs dang sgra la sogs pa dmigs pa’i yul rnams ni mtshan ma zhes bya ste, de dag dang ma ’dres pas na mtshan ma dang lhan cig mi gnas pa’o.
chos can dang chos nyid dang, kun rdzob dang don dam pa dang, zag pa dang bcas pa dang zag pa med pa dang, ’dus byas dang ’dus ma byas rnams, de bzhin nyid dang gzhan par ’dod pa ni gcig pa dang tha dad pa ste, de lta bu’i spros pa dang ma ’dres pas na gcig pa dang tha dad pa dang lhan cig mi gnas pa zhes bya’o – "Characterized by moments of existence (dharmin) and the real nature of things (dharmatā), concealed truth (saṃvṛtisatya) and the highest truth (paramārtha), sullied (sāsrava) and unsullied (anāsrava), conditioned (saṃskṛta) and unconditioned (asaṃskṛta), things thus as they really are (tathatā) and wishing them to be otherwise (anyakāmatā) is oneness and plurality. Since (insight) is not polluted by such discursive thinking (prapanyca) it is said ’it does not stay with oneness or plurality’." 
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  bam po bzhi pa:
f) de la shes rab kyi yul gang zhe na?  ’di lta ste: chos brgyad la mkhas pa’o.  de la chos brgyad la mkhas pa gang zhe na? 
  tatra katamaḥ prajñāyā viṣayaḥ?  tad yathāṣṭau dharmakauśalyāni.  tatra katamāny aṣṭau dharmakauśalyāni? 
(p. 68)f) [Thus the essence of insight (prajñāsvabhāva) has been explained, then comes the range of its action:]  What then is the range of insight [viz. the objects (ālambana) of, or things (vastu) to be understood by insight]?  Skills with eight things.  What then are the skills with eight things? 
de ltar shes rab kyi rang bzhin bshad nas, de’i yul bstan pa’i phyir de la shes rab kyi yul gang zhe na zhes bya ba la sogs pa smos so.  de la zhes bya ba’i don ni gzhan las dgar ba’am mgo drang bar lta’o. shes rab kyi yul gang zhe na zhes bya ba ni dris pa ste, shes rab kyis dmigs par bya ba’am, shes rab kyis khong du chud par bya ba’i dngos po gang zhe na zhes bya ba’i don to.     
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’di lta ste: phung po la mkhas pa dang;  khams la mkhas pa dang;  skye mched la mkhas pa dang;  bden pa la mkhas pa dang;  rten cing ’brel bar ’byung ba la mkhas pa dang;  dus gsum la mkhas pa dang;  theg pa thams cad la mkhas pa dang;  chos thams cad la mkhas pa’o. 
tad yathā skandhakauśalyaṃ;  dhātukauśalyam;  āyatanakauśalyaṃ;  satyakauśalyaṃ;  pratītyasamutpādakauśalyaṃ;  trikālakauśalyaṃ;  sarvayānakauśalyaṃ;  sarvadharmakauśalyam. 
1) Skill with the parts of personality;  2) skill with spheres;  3) skill with fields;  4) skill with truth;  5) skill with dependent origination;  6) skill with the three times;  7) skill with all ways of religious development;  8) skill with all moments of existence. 
              dris pa la lan gdab pa’i phyir ’di lta ste: chos brgyad la mkhas pa’o zhes bya ba smos te, ’di lta ste zhes bya ba ni tshig mgo drang ba dang tshig gi rgyan du bya ba’o; chos brgyad khong du chud cing rtogs pa ni chos brgyad la mkhas pa ste, de bas na chos brgyad ni shes rab kyi yul lo, de’ang bstan pa dang bshad pa lta bur rig par bya’o. de la bstan pa las brtsams na chos brgyad la mkhas pa gang zhe na? ’di lta ste: phung po la mkhas pa dang, khams la mkhas pa dang zhes bya ba la sogs pa smos so, bshad pa las brtsams nas gsungs pa de la byang chub sems dpa’i phung po la mkhas pa gang zhe na zhes bya ba la sogs pa’o. yang na grangs dang, ming dang, dpe dang, rab tu dbye ba bstan pa’i phyir de la shes rab kyi yul gang zhe na zhes bya ba la sogs pa smos so, ’di lta ste: chos brgyad la mkhas pa’o zhes bya bas ni grangs bstan te, chos brgyad la mkhas pa gang zhe na? ’di lta ste: phung po la mkhas pa zhes bya ba la sogs pas ming bstan to.
Cf. Bbh. p. 3311-13: prajnyāyāṃ yogaṃ karoti skandhakaushalyaṃ vā karoti dhātukaushalyam āyatanakaushalyaṃ pratītyasamutpādakaushalyam ...; Śbh p. 194,2-4 et seq., e. g. p. 2481 and note 1; Pratyekabuddhabhūmi p. 3317-19, 24-26, 341-2. 
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de la byang chub sems dpa’i phung po la mkhas pa gang zhe na? 
tatra katamad bodhisattvasya skandhakauślyam? 
1) What then is the bodhisattva’s skill with the parts of personality [that is, understanding their essential characteristics (lakṣaṇa) and essence (svabhāva) ]? 
de la byang chub sems dpa’i phung po la mkhas pa gang zhe na? ’di phung po rnams kyi dper bya ba bstan pa ste, dbu ba rdos pa bstan pa dang zhes bya ba la sogs pas dpe bstan to; de ci’i phyir zhe na? gzugs ni dbu ba rdos pa lta bu ste zhes bya ba la sogs pas ni rab tu dbye ba bstan to. de la zhes bya ba ni dgar ba’i tshig ste, mkhas pa rnam pa brgyad pos bkar te, phung po la mkhas pa de bstan par ’dod pa’o. de la phung po’i don ni gang cung zad gzugs ’das pa dang, ma ’ongs pa dang, da ltar gyi dang, nang gi dang, phyi’i dang, rags pa dang, phra ba dang, ngan pa dang, bzang po dang, nye ba dang, ring ba de dag thams cad gcig tu bsdus nas bstan pa ni phung po zhes bya’o, phung po de la mkhas pa ni phung po la mkhas pa ste, phung po’i mtshan nyid dang rang bzhin gang yin pa rtogs pa’o. ji ltar phung po’i mtshan nyid rtogs par ’gyur zhe na? de bstan pa’i phyir gsungs pa gang phung po rnams kyi dper bya ba bstan pa ste, dbu ba rdos pa bstan pa dang zhes bya ba la sogs pa’o. ’di zhes bya ni dpe rnams la snyegs so. phung po’i rang bzhin gang yin pa de dang mthun pa’i dper gzhag pa ni phung po rnams kyi dper bya ba bstan pa zhes bya ste, dpe yang dbu ba rdos pa bstan pa la sogs pa rnam pa bcu’o. dpe rnam pa bcu po de rnams kyang don rnam pa bcu’i dbang du byas nas gsungs par rig par bya ste, 1) bdag rtag pa med pa’i don dang, 2) bdag med cing gtsang ba’i don spangs pa’i don dang, 3) bdag med cing mnog chung ba’i don dang, 4) snying po med pa’i don dang, 5) mi brtan pa’i don dang, 6) don med pa dag kyang spyod yul du gyur zhing yid du ’ong ba dang yid du mi ’ong ba’i kun tu longs spyod pa med pa’i don dang, 7) dngos po med kyang tha snyad dang smra ba sna tshogs byed pa’i don dang, 8) don med kyang rnam par shes pa sna tshogs su ’jug pa’i don dang, 9) don med par yang dag pa ’dzin pa rnams kyi ting nge ’dzin gyi spyod yul du gyur pa’i don dang, 10) don med kyang byang chub sems dpa’ rnams bsam pa phyin ci ma log pas sems can thams cad kyi bya ba bsgrub pa’i phyir skye ba len pa’i don to. The ten similes are treated in Mppsh pp. 357-87, where also much comparative material is given by Lamotte. 
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gang ’di phung po rnams kyi dper bya bar bstan pa ste:  dbu ba rdos par bstan pa dang,  chu’i chu bur du bstan pa dang,  smig rgyur bstan pa dang,  chu shing gi sdong por bstan pa dang,  sgyu mar bstan pa dang,  rmi lam du bstan pa dang,  brag car bstan pa dang,  mig yor du bstan pa dang,  gzugs brnyan du bstan pa dang,  sprul par bstan pa’o. 
yad idaṃ skandhānām udāharaṇanidarśanaṃ  phenapiṇḍanidarśanaṃ;  budbudanidarśanaṃ;  marīcinidarśanaṃ;  kadalīdrumanidarśanaṃ;  māyānidarśanaṃ;  svapnanidarśanaṃ;  pratiśrutkānidarśanaṃ;  pratibhāsanidarśanaṃ;  pratibimbanidarśanaṃ;  nirmitanidarśanaṃ. 
Pointing them out with allegories;  pointing them out with [the allegory of] lumps of foam;  pointing them out with bubbles;  pointing them out with a mirage;  pointing them out with the trunk of the plantain tree;  pointing them out with illusion;  pointing them out with a dream;  pointing them out with an echo;  pointing them out with a shadow figure;  pointing them out with a reflected image;  pointing them out with a magical creation. 
                     
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de ci’i phyir zhe na? 
tat kasya hetoḥ? 
Why? 
dper gzhag pa de dag gi don bstan pa’i phyir de ci’i phyir zhe na zhes bya ba la sogs pa smos so, de ci’i phyir zhe na zhes bya ba ni dpe bcu po de dag ji ltar na phung po’i dper ’gyur zhe’am, phung po rnams ci’i phyir dpe de dang ’dra bar bstan ces bya ba’i don to. 
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gzugs ni dbu ba rdos pa lta bu ste; dbu ba rdos pa lta bu ni bdag ma yin, sems can ma yin, srog ma yin, gso ba ma yin, skyes bu ma yin, gang zag ma yin no. dbu ba rdos pa’i rang bzhin gang yin pa, gzugs kyi rang bzhin yang de yin te; gang ’di la mkhas pa, de ni phung po la mkhas pa zhes bya’o. 
rūpaṃ phenapiṇḍopamaṃ, phenapiṇḍopamaṃ tu nātmā na sattvo na jīvo na poṣo na puruṣo na pudgalaḥ, yaḥ phenapiṇḍasya svabhāvaḥ so rūpasyāpi svabhāvaḥ, yad atra kauśalyaṃ tat skandhakauśalyam. 
Form is like a lump of foam, and what is like a lump of foam cannot be a self, an animated being, a life-principle, a life-sustaining principle, a spirit or personality; the essence of a lump of foam is also the essence of form. Skill in this is skill with the parts of personality. 
phung po rnams dpe dang mtshan nyid ’dra bar bstan pa’i phyir gzugs ni dbu ba rdos pa lta bu ste zhes bya ba la sogs pa smos so. ’dir phung po’i sgra ma smos su zin kyang phung po nyid bshad pa gleng ba’i skabs yin pas gzugs kyang phung po zhes bya bar drangs te, gzugs la sogs pa’i yul lnga dang, mig la sogs pa’i dbang po lnga la sogs pa ni gzugs kyi phung po zhes bya’o. gzugs kyi phung po de ni dbu ba rdos pa dang ’dra ste, ci’i phyir zhe na? bdag rtag pa med pa’i phyir ro, don de nyid bstan pa’i phyir dbu ba rdos pa ni bdag ma yin, sems can ma yin zhes bya ba la sogs pa smos te, ’di lta ste, skyes bu la la zhig gis chu bo chen po la shel lta bu kha dog dang dbyibs su ldan pa’i dbu ba rdos pa mang po rgyu ba mang po mthong ba dang, de dag la snying po dang rang bzhin yod du re nas lag pa gnyis kyis ’dzin cing, blang bar brgal na med par gyur pa dang: kye ma ’di go dbu ba rdos pa ste, gsog gsob ngo bo nyid med do, snyam mo – "... In this way: In the great sea some people see the foam tossed about with form and colour like crystals (yathāsphaṭikavarṇasaṃsthāna). Thinking that it has substance (sāra) and essence (svabhāva) they grasp for it with the hands, but it flies away and comes to nought: ‘Oh, this is only foam, it is worthless (tucchaka), vain (riktaka) without essence (niḥsvabhāva),’ they say."
de bas na dbu ba rdos pa ni bdag gi rang bzhin ma yin pas na gang zag gi bar gyi rang bzhin ma yin par shes so, dbu ba rdos pa’i rang bzhin gang yin pa, gzugs kyi rang bzhin yang de yin te zhes bya ba ni dbu ba rdos pa’i rang bzhin bdag med cing dngos po med pa gsog dang gsob tu gyur pa gang yin pa gzugs kyi phung po’i rang bzhin yang de yin te, gzugs kyi phung po la ye shes kyi mig dang ldan pas bltas shing brtags te, zhib mor gzhigs na bdag dang rang bzhin med cing gsog gsob stong pa’i mtshan nyid du gnas pa’i phyir ro. 
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tshor ba ni chu’i chu bur lta bu’o;  ’du shes ni smig rgyu lta bu’o;  ’du byed rnams ni chu shing lta bu’o;  rnam par shes pa ni sgyu ma lta bu ste;  sgyu ma yang bdag ma yin, sems can ma yin, srog ma yin, gso ba ma yin, skyes bu ma yin, gang zag ma yin no. sgyu ma’i rang bzhin gang yin pa, rnam par shes pa’i rang bzhin yang de yin te;  gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o.  phung po rnams ni rmi lam lta bu ste; rmi lam yang bdag ma yin, sems can ma yin, srog ma yin, gso ba ma yin, skyes bu ma yin, gang zag ma yin no. rmi lam gyi rang bzhin gang yin pa, phung po rnams kyi rang bzhin yang de yin te; gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o. 
vedanā budbudopamā,  saṃjñā marīcyupamā,  saṃskāraḥ kadalyupamo,  vijñānaṃ māyopamaṃ,  māyā ca nātmā na sattvo na jīvo na poṣo na puruṣo na pudgalaḥ, yo māyāyāḥ svabhāvaḥ so vijñānasyāpi svabhāvaḥ.  yad atra kauśalyaṃ tad bodhisattvasya skandhakauśalyam.  skandhāḥ svapnopamāḥ svapnaś ca nātmā na sattvo na jīvo na poṣo na puruṣo na pudgalaḥ, yaḥ svapnasya svabhāvaḥ sa skandhānām api svabhāvaḥ, yad atra kauśalyaṃ tad bodhisattvasya skandhakauśalyam. 
Feelings are like bubbles,  perception like a mirage,  formative factors like the plantain tree,  consciousness like an illusion,  and an illusion cannot be a self, an animated being, a life-principle, a life-sustaining principle, a spirit or personality; the essence of an illusion is also the essence of consciousness.  Skill in this is the bodhisattva’s skill with the parts of personality.  The parts of personality are like a dream, and a dream cannot be a self, an animated being, a life-principle, a life-sustaining principle, a spirit or personality; the essence of a dream is also the essence of the parts of personality. Skill in this is the bodhisattva’s skill with the parts of personality. 
tshor ba ni chu’i chu bur lta bu zhes bya ba la bde ba dang, sdug bsngal dang, bde ba yang ma yin sdug bsngal ba yang ma yin par rnam pa gsum myong ba ni tshor ba ste, ’dir yang phung po zhes bya bar sbyar ro; tshor ba’i phung po ni chu’i chu bur dang ’dra ste. de ci’i phyir zhe na? bdag med cing gtsang ba spangs pa’i phyir ro.
’di ltar sems can la la zhig gis chu’i nang du char bab ste, chu’i chu bur shel gyi nor bu dang ’dra bar rnam pa sna tshogs su ’byung ba mthong ba dang, de dag rdzas su rung zhing rgyan du rung de re nas lag pa gnyis kyis ’dzin cing blang bar bshams na med par gyur cing, ma bzung ba’i rnams kyang skyes ma thag tu ’gag ste. rdzas su rung bar ma mthong nas: kye ma ’di go chu’i chu bur te, bdag med pa rang bzhin med par gsog gsob yin par shes so. de bzhin du bde ba dang sdug bsngal la sogs pa’i tshor ba’i phung po la ye shes kyi mig dang lag pas bltas shing yod pa dang med pa la sogs pa rnam par dpyod na chu’i chu bur dang ’dra bar bdag dang rang bzhin med cing gsog dang gsob yin pa dang, thams cad kyang sdug bsngal gyi mtshan nyid ’gyur ba dang skyes ma thag tu ’jig pa’i rang bzhin yin par mthong ngo – "When rain falls into the water, some people see the bubbles as if different kinds of crystal-gems (sphaṭikamaṇi) were originating. Thinking they are substances (dravya) and fit for ornaments they grasp for them with their hands to arrange them, they come to nought, even the ones which are not grasped for burst as soon as they originate. Seeing that they are not substances they learn: ‘Oh, these are bubbles, without self (anātma), without essence (niḥsvabhāva), worthless and vain.’ Thus also the part of personality of feeling, pleasant and unpleasant, etc., is without self and without essence, worthless and vain just like bubbles; grasped with the eyes and hands of wisdom, examined if existent or non-existent, one sees that they are all characterized by suffering (duḥkhalakṣaṇa), having the essence of perishing as soon as they originate."  ’du shes ni smig rgyu lta bu’o zhes bya ba la yul na mtshan mar ’dzin pa ni ’du shes te, yul ni gzugs dang sgra la sogs pa’o; mtshan ma ni dkar po dang dmar po la sogs pa’o; ’dzin pa ni de ni dkar po nyid yin gyi dmar po ma yin no, zhes gcod pa ste. ’du shes kyi phung po ni smig rgyu dang ’dra ste, ci’i phyir zhe na? bdag med cing mnog chung ba’i phyir ro. ’di lta ste: chu ’dod pa’i skyes bu la la zhig dpyid kyi dus na nyi ma’i ’od kyis gdungs te, smig rgyu ba sna tshogs chu rlabs lta bu mig gis mthong ba dang: de dag la chu yin, snyam nas btung bar bya ba’i phyir drung du brgyags te btags na chu ma yin par mthong nas: kye ma’o, ’di go smyig rgyu ba ste, bdag med pa gsog gsob ngo bo nyid med pa zhes sems pa, de bzhin du log pa sna tshogs kyi rnam par rtog pa mang po’i ’du shes kyi phung po la ye shes kyi mig gis bltas te – "... Perception is grasping the distinguishing marks of objects (viṣaye nimittodgrahaṇaṃ saṃjnyā), objects are form, sound, etc., distinguishing marks (nimitta) are white and red and so on, grasping is deciding: ‘This is white, not red’. The part of personality perception is like a mirage – why? It is without self and trifling. Thirsty people tormented by the sunlight in summertime see mirages as billows of water with their eyes, and thinking it is water they run to drink. Having discovered it is not, they think: ‘Oh, this is a mirage, without self, worthless and vain, without essence.’ Thus, with the eyes of wisdom (jnyānacakṣur) they also see perception, full of thought-constructions (vikalpa) concerned with misunderstandings."
yod pa dang med pa la sogs par yang dag par brtags na bdag med pa dang dngos po med par mthong ste, de bas na ’du shes kyang smig rgyu ba bzhin du bdag gi rang bzhin ma yin pas na gang zag gi rang bzhin ma yin pa’i bar du’o.  ’du byed rnams ni chu shing lta bu’o zhes bya ba la las dge ba dang mi dge ba dang lung du ma bstan pa rnams sna tshogs byed pa ni ’du byed de, de yang ’du byed kyi tshogs rnam pa mang po rnams so. ’du byed kyi phung po rnams ni chu shing dang ’dra ste, ci’i phyir zhe na? snying po med pa’i phyir ro. ’di lta ste: shing gi snying po sra ba ’dod pa’i skyes bu la la zhig gis chu shing bcad de ’dab ma nas mthar gyis rnam par bshus nas de la mig gis bltas te snying po yod dam zhes brtags na, snying po yod par ma mthong nas: kye ma’o, ’di go chu shing gi snying po ste, stong pa dngos po dang rang bzhin med pa’o, zhes sems pa, de bzhin du dge ba dang mi dge ba dang lung du mi bstan pa la sogs pa ’du byed kyi phung po rnam pa sna tshogs pa la dam pa dang snying po yod du re ste, shes rab kyi mig gis kun tu bltas nas yod pa dang med pa dang, gcig dang du ma dang, bdag dang pha rol dang gnyis ka’i sbyor bas yang dag par brtags na sems tsam dang ma skyes pa dang yod pa dang med pa las ’das pa snying po med pa chu shing bzhin du bdag gi rang bzhin dang bral ba mthong ngo – "... Formative factors create the different kinds of good, bad and neutral, the multitudes of formative factors are many. The part of personality of formative factors is like the plantain tree. Why? It is without a core (asāra). People who want a hard (dṛḍhasāra) tree and cut down a plantain tree, stripping the bark off it from top to bottom, see that there is no core (sāra) when examining it in this respect: ‘Oh, this has the core of a plantain tree (kadalīsāra), empty, no substance, no essence.’ Thus also the part of personality of different formative factors, concerned with good, bad, neutral, etc.: reflecting on the existence of a principle or a core (sāra), one sees, having viewed it with the eyes of insight (prajnyācakṣur), that it is only thought (cittamātra), unborn (anutpanna), beyond being and non-being (bhavābhavasamatikrānta), without a core (asāra) just like the plantain tree, and without the essence of a self (ātmasvabhāvarahita), having thus reflected with effort concerned with the duality of existence and non-existence, one and many, self and others."    rnam par shes pa ni sgyu ma lta bu zhes bya ba la gzugs la sogs pa’i yul rnams shes pa ni rnam par shes pa ste, de’ang mig la sogs pa’i rnam par shes pa brgyad do. rnam par shes pa’i phung po ni sgyu ma dang ’dra ste; ci’i phyir zhe na? mi brtan pa’i phyir ro. ’di lta ste: skyes bu sgrin po zhig gis sgyu ma’i cha lugs kyi bzo bos lha dang, mi dang gnod sbyin dang, dud ’gro’i gzugs sna tshogs kyi sgyu ma rnams sprul pa de dag la mig gis kyang kun du lta zhing, rang bzhin dang rgyun du gnas par re nas brtags na, rang bzhin med cing de ma thag tu ’jig pa yin par mthong nas: kye ma, ’di go sgyu ma ste, stong pa rang bzhin med pa’o, zhes sems pa, de bzhin du las kyi bag chags sna tshogs kyis bsgyur ba’i rnam par shes pa’i phung po la shes rab kyi mig gis rang bzhin dang rgyun du gnas par re nas, gcig dang du ma’i ngo bos brtags na, sgyu ma bzhin du stong pa ngo bo nyid med pa skad cig ma re re la ’jig par mthong ngo – "... Knowing the objects, form, etc., is consciousness (rūpādiviṣaye jnyānaṃ vijnyānam), it is the eight consciousnesses pertaining to the eye, etc., (cakṣurādivijnyānāny aṣṭavijnyānāni). The part of personality of consciousness is like a magical creation (vijnyānaskandho māyopamaḥ). Why? It is not substantial (adṛḍhatvāt). A cunning man may create various illusory forms of gods, men, demons and animals with the art of magic of illusions. But though they are seen with the eyes, if one examines them hoping they have own being (svabhāva) and continued existence (prabandhasthiti), you see that they have no own being (niḥsvabhāva), they perish at once: ‘Oh, this is only an illusion (māyā), empty (shūnya), without own being (niḥsvabhāva),’ one thinks. In the same way, if one examines with the eye of insight, with a view to the individual and general own-being, the part of personality of consciousness (vijnyānaskandha), which is created by the different habits of action (karmavāsanā), hoping it has own being and continued existence, one sees that it perishes each moment (kṣaṇa) like an illusion (māyopama), empty (shūnya) and without own being (niḥsvabhāva)."    phung po rnams ni rmi lam lta bu ste zhes bya ba la gong du bshad pa’i phung po de dag nyid ni yang rmi lam dang ’dra ste, ci’i phyir zhe na? don med pa dag kyang spyod yul du ’gyur zhing yid du ’ong ba dang yid du mi ’ong ba kun du longs spyod par byed pa’i phyir ro. ’di ltar rnam par shes pa rnams yul la ’jug par mi nus te, gnyid kyis log pas na rtog pa sna tshogs kyi rgyu ba ’byung ba ni rmi lam mo. dper na rmi lam bdag gi rang bzhin ma yin pa nas gang zag gi bar gyi rang bzhin ma yin te, dngos po med kyang dga’ ba dang mi dga’ bar ’gyur ba’i yul mthong ba’i tshe dga’ ba dang mi dga’ ba’i sems rnam pa sna tshogs skye bar ’gyur ro. de bzhin du phung po rnams kyang bdag gi rang bzhin ma yin pas na gang zag gi bar gyi rang bzhin ma yin te, dngos po med mod kyi las dge ba dang mi dge ba rnam pa sna tshogs kyi rgyus mtho ris dang ngan song gi bde ba dang sdug bsngal rnams skye bar ’gyur ro – "... The parts of personality mentioned above are like a dream (svapna). Why? Even though it is without real meaning (or objective counterpart, anartha), it becomes a sphere of objects (viṣaya) causing all kinds of pleasant and unpleasant experience. Consciousness (vijnyāna) is not able to enter the [outer] sphere of objects (viṣaya), dream is the appearance of activity of different kinds of thought-constructions (vividhakalpanāpracāra) because of sleep (suptatvāt). Dream has no own being as a self (ātmasvabhāva), as it has no own being as a person (pudgalasvabhāva), but even though it is inexistent (abhāva), it creates different kinds of happy and unhappy thoughts (citta) when it sees the happy or unhappy spheres (viṣaya). In the same way the parts of personality (skandha) have no own being as a self (ātmasvabhāva), as they have no own being as a person (pudgalasvabhāva), but even though they are inexistent (abhāva), one is born in the states of happiness and suffering of heaven (svarga) and hell (apāya) by the causes of the different good and bad actions (vividhakushalākushalakarmahetubhiḥ)." 
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phung po rnams ni brag ca lta bu ste; brag ca ni bdag ma yin, sems can ma yin, srog ma yin, gso ba ma yin, skyes bu ma yin, gang zag ma yin no. brag ca’i rang bzhin gang yin pa, phung po rnams kyi rang bzhin yang de yin te; gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o. 
skandhāḥ pratiśrutkopamāh pratiśrutkā ca nātmā na sattvo na jīvo na poṣo na puruṣo na pudgalaḥ, yaḥ pratiśrutkāyāḥ svabhāvaḥ sa skandhānām api svabhāvaḥ, yad atra kauśalyaṃ tad bodhisattvasya skandhakauśalyam. 
The parts of personality are like an echo, and an echo is not a self, an animated being, a life-principle, a life-sustaining principle, a spirit or personality; the essence of an echo is also the essence of the parts of personality. Skill in this is the bodhisattva’s skill with the parts of personality. 
phung po rnams ni brag ca lta bu ste zhes bya ba ni phung po rnams ni brag ca dang ’dra ste, ci’i phyir zhe na? dngos po med kyang tha snyad dang smra ba sna tshogs byed pa’i phyir ro. dper na sgra la brag ca’i sgra brnyan bdag gi rang bzhin ma yin pas na gang zag gi bar gyi rang bzhin yang ma yin te, dngos po med cing don med kyang sgra rnam pa sna tshogs ’byung ba. de bzhin du chos thams cad bdag med de, rang bzhin gyis zhi ba yin mod kyi, ’on kyang sgra brnyan dang ’dra ba’i ming dang tshig dang tha snyad du brjod pa mang po yang yod do – "... The parts of personality are like an echo (pratishrutkā). Why? Even though it is immaterial (avastuka) it causes different kinds of expressions (vyavahāra) and speech. The resounding (pratishabda) in the echo has no own being as a self (ātmasvabhāva), as it has no own being as a person (pudgalasvabhāva), but even though it is immaterial (avastuka) and meaningless (anartha), different kinds of sound (shabda) appear. In the same way, though all moments of existence are without a self (anātma) and essentially peaceful (svabhāvena shāntāḥ), they have all kinds of names, words and expressions in utterances which are like the resounding [echo] (pratishabda)." 
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phung po rnams ni mig yor lta bu ste; mig yor kyang bdag ma yin, sems can ma yin, srog ma yin, gso ba ma yin, skyes bu ma yin, gang zag ma yin no. mig yor gyi rang bzhin gang yin pa, phung po rnams kyi rang bzhin yang de yin te; gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o. 
skandhāḥ pratibhāsopamāḥ pratibhāsaś ca nātmā na sattvo na jīvo na poṣo na puruṣo na pudgalaḥ, yaḥ pratibhāsasya svabhāvaḥ sa skandhānām api svabhāvaḥ, yad atra kauśalyaṃ tad bodhisattvasya skandhakauśalyam. 
The parts of personality are like shadow figures, and a shadow figure is not a self, an animated being, a life-principle, a life-sustaining principle, a spirit or personality; the essence of a shadow figure is also the essence of the parts of personality. Skill in this is the bodhisattva’s skill with the parts of personality. 
phung po rnams ni mig yor lta bu ste zhes bya ba la shog shog gam dar ram ras la ri mo sna tshogs bris nas brgyangs te, phub la de’i nang du mtshan mo’i me mar bus na gzugs rnam pa sna tshogs snang ba ni mig yor zhes bya’o. yang na snang brnyan zhes bya ste, khang pa’i nang gi nyi zer ’od la brten nas gzugs gcig dang gnyis la sogs par snang ba’o. yang na gzhan gnas pa las gzhan du snang ba ni mig yor te, dper na sdong po las mi lta bur ’khrul pa’o. phung po rnams ni mig yor dang ’dra ste, ci’i phyir zhe na? don med kyang mig yor gyi dus na gzugs rnam pa sna tshogs snang ba, de bzhin du don med par yang khams gsum gyi sems dang sems las byung ba rnam pa sna tshogs skye zhing ’byung ngo – "... A shadow figure is the following: If one draws some figures on a piece of cotton, silk or paper and stretches it out, and then places a lamp behind it in the night, different kinds of forms (rūpa) appear. Or, as a reflection, dependent on the light in a ray of sun in a house, one, two or many forms (rūpa) appear. Or, it is when something appears as something else in another place, as when one mistakes a post for a man. The parts of personality are like a shadow picture. Why? Though without real meaning (or objective counterpart, anartha), different kinds of forms appear at the time the shadow-picture [is produced], in the same way, though without real meaning (or objective counterpart, anartha), the thoughts and mental events (cittacaitta) of the threefold world (traidhātuka) are born." 
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phung po rnams ni gzugs brnyan lta bu ste; gzugs brnyan ni bdag ma yin, sems can ma yin, srog ma yin, gso ba ma yin, skyes bu ma yin, gang zag ma yin no. gzugs brnyan gyi rang bzhin gang yin pa, phung po rnams kyi rang bzhin yang de yin te; gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o. 
skandhāḥ pratibimbopamāḥ pratibimbaś ca nātmā na sattvo na jīvo na poṣo na puruṣo na pudgalaḥ, yaḥ pratibimbasya svabhāvaḥ sa skandhānām api svabhāvaḥ, yad atra kauśalyaṃ tad bodhisattvasya skandhakauśalyam. 
The parts of personality are like a reflected image, and a reflected image is not a self, an animated being, a life-principle, a life-sustaining principle, a spirit or personality; the essence of a reflected image is also the essence of the parts of personality. Skill in this is the bodhisattva’s skill with the parts of personality. 
phung po rnams ni gzugs brnyan lta bu ste zhes bya ba la phung po rnams ni gzugs brnyan dang ’dra ste, ci’i phyir zhe na? don med kyang yang dag par ’dzin pa rnams kyi ting nge ’dzin gyi spyod yul du ’gyur ba’i phyir ro. dper na chu’i zla ba dang me long dag pa’i nang du bzhin gyi gzugs brnyan du snang ba bdag gi rang bzhin ma yin pa nas gang zag gi bar gyi rang bzhin ma yin te, dngos po med du zin yang bltar snang ba tsam yang yod pa, de bzhin du ting nge ’dzin la sogs pa’i rang bzhin dang rnal ’byor ba’i phung po rnams kyang bdag gi rang bzhin ma yin pas na gang zag gi bar gyi rang bzhin ma yin te, dngos po med cing rang bzhin mi dmigs mod kyi, ’on kyang rgya mtsho dang ’dra ba’i sems mnyam par gnas pa las gzugs brnyan snang ba bzhin rnam par thar pa dang, gzugs dang, sprul pa la sogs pa rnam pa sna tshogs ’byung zhing snang bar yang byed do – "... The parts of personality are like a reflected image (pratibimba). Why? Even though they are without real meaning [or objective counterpart,] they are a field of concentrations (samādhigocara) for those who practise. As the moon reflected in the water (udakacandra) and the reflected image of the face in a pure mirror have no own being as a self (ātmasvabhāva), they have no own being as a person (pudgalasvbhāva), but even though they are not a real thing (avastuka), they are still reflections to be seen; in the same way with the own being of concentration, etc. (samādhyādisvabhāva), the parts of religious effort (yogaskandha) have no own being as a self (ātmasvabhāva), as they have no own being as a person (pudgalasvbhāva), but even though they are not real things (avastuka) and their own being is not apprehended (nopalabhyate), liberation (vimokṣa), form (rūpa) and magical appearances (nirmita) of different kinds come into being and appear like reflected images (pratibimba) from thought (citta) ever the same (samastha) like the sea (samudra)." 
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phung po rnams ni sprul pa lta bu ste; sprul pa ni bdag ma yin, sems can ma yin, srog ma yin, gso ba ma yin, skyes bu ma yin, gang zag ma yin no. sprul pa’i rang bzhin gang yin pa, phung po rnams kyi rang bzhin yang de yin te; gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o. 
skandhā nirmitopamāḥ nirmitaś ca nātmā na sattvo na jīvo na poṣo na puruṣo na pudgalaḥ, yo nirmitasya svabhāvaḥ sa skandhānām api svabhāvaḥ, yad atra kauśalyaṃ tad bodhisattvasya skandhakauśalyam. 
The parts of personality are like a magical creation, and a magical creation is not a self, an animated being, (p. 69) a life-principle, a life-sustaining principle, a spirit or personality; the essence of a magical creation is also the essence of the parts of personality. Skill in this is the bodhisattva’s skill with the parts of personality [understanding the essential characteristics (lakṣaṇa) of the parts of personality according to the mentioned similes]. 
phung po rnams ni sprul pa lta bu ste zhes bya ba la phung po rnams ni sprul pa dang ’dra ste, ci’i phyir zhe na? don med kyang byang chub sems dpa’ rnams bsam pa phyin ci ma log par sems can thams cad kyi bya ba bsgrub pa’i phyir skye ba len par snang bas so. dper na lha dang mi la sogs pa’i sprul pa sna tshogs bdag gi rang bzhin ma yin pa nas gang zag gi bar gyi rang bzhin ma yin te, dngos po med mod kyi, ’on kyang gzugs dang dbyibs rnam pa sna tshogs snang ba, de bzhin du sems can gyi don du byang chub sems dpa’ ’khor bar ’jug pa yang bdag gi rang bzhin ma yin pa nas gang zag gi bar gyi rang bzhin ma yin te, dngos po med mod kyi, ’on kyang skye ba rnam pa sna tshogs ’byung zhing skye bar snang ngo – "... The parts of personality are like a magical creation (nirmita). Why? Even though [the magical creation] is no objective entity (anartha), the bodhisattvas appear [by means of it] seeking birth with good intentions (aviparītāshaya) to complete what all beings have to do. Although the magical apparitions of gods and men have no own being as selves (ātmasvabhāva), etc., and no own being as persons (pudgalasvabhāva), and accordingly are [really] inexistent (abhāva), they appear with colour and form. In the same way the bodhisattvas enter existence (saṃsāra) for the sake of beings, though they have no own being as selves (ātmasvabhāva), etc., and no own being as persons (pudgalasvabhāva), and accordingly are [really] inexistent (abhāva), but they appear as being born in different states of existence.
gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o zhes bya ba la gong du phung po dpe bstan pa’i tshul du phung po’i mtshan nyid la mkhas pa’i byang chub sems dpa’ de ni phung po la mkhas pa yin no zhes bya ba’i don to. 
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phung po zhes bya ba, de ni ’jig rten te; ’jig rten kyang ’jig pa’i mtshan nyid do.  ’jig rten gyi rang bzhin gang yin pa, de rang bzhin gyis mi rtag pa’o, rang bzhin gyis sdug bsngal ba’o, rang bzhin gyis stong pa’o, rang bzhin gyis bdag med pa’o, rang bzhin gyis zhi ba ste; gang ’di la mkhas pa, de ni byang chub sems dpa’i phung po la mkhas pa zhes bya’o. 
skandha iti sa lokaḥ; loko ’pi luglakṣanaḥ,  yo lokasvabhāvaḥ, sa svabhāvenānityaḥ, svabhāvena duḥkhaḥ, svabhāvena śūnyaḥ, svabhāvenānātmā, svabhāvena śāntaḥ; yad atra kauśalyaṃ tad bodhisattvasya skandhakauśalyam. 
The parts of personality are the world, and the world has the essential characteristic of destruction [as related to the root luj-, the world is characterized by destruction in each moment (kṣaṇa) ],  [and thus] the essence [namely the essential characteristic (lakṣaṇa)] of the world is essentially impermanent, essentially suffering, essentially empty, essentially selfless, essentially in peace. Skill in this is the bodhisattva’s skill with the parts of personality. 
phung po zhes bya ba, de ni ’jig rten te zhes bya ba la phung po zhes bya ba ni ’jig rten la bya ste, ’jig rten gyi mtshan nyid gang kyang yin zhe na? de’i phyir ’jig rten kyang ’jig pa’i mtshan nyid do zhes smras te, ’jig rten gyi mtshan nyid ni skad cig ma re re la ’jig pa’i mtshan nyid do.
Cf. Mvy 3061: lujyata iti lokaḥ; Kosha 518-19: lujyata iti lokaḥ (read lujyata for lakṣyata in the text of Kosha, tib. ’jig); Koshavyākhyā 235-10, and PTSD s. v. lujjati, lujjana. Cf. also Aṣṭa p. 53720-53814; Mppsh vol. V, p. IX.  don de nyid gsal bar bstan pa’i phyir ’jig rten gyi rang bzhin gang yin pa, de rang bzhin gyis mi rtag pa’o zhes bya ba smos te, rang bzhin zhes bya ba dang mtshan nyid ces bya ba ni don gcig go.
de la med pa’i don ni mi rtag pa’i don te, kun brtags kyi mtshan nyid ri bong gi rva bzhin dus thams cad du med pas kun brtags rang bzhin med pa gang yin pa, de ni mi rtag pa’o zhes bya’o. rang bzhin gyis sdug bsngal ba’o zhes bya ba la yang dag pa ma yin par kun rtog pa’i don ni rang bzhin gyis sdug bsngal ba’i don to. de’ang gzhan gyi dbang gi mtshan nyid do. de bas na gzhan gyi dbang gis ji ltar ji ltar gzung ba dang ’dzin par kun rtog par byed pa, de tsam du sdug bsngal ba’i rang bzhin du ’gyur te, sdug bsngal rnam pa sna tshogs ’byung ba’i rgyur ’gyur ro. rang bzhin gyis stong pa, rang bzhin gyis bdag med pa’o zhes bya ba la, yongs su rtog pa tsam nyid yod pa’i don ni bdag med pa’i don te, des na sems tsam yod kyi dngos po gzhan med par ston to. des bas na yongs su rtog gzhan gyi dbang tsam ni yod kyang, chos su brtags pa’i dngos po ni med pas na rang bzhin gyis stong pa zhes bya’o. gang zag tu brtags pa’i dngos po med pas na rang bzhin gyis bdag med pa’o zhes bya’o. rang bzhin gyis zhi ba ste zhes bya ba la gang zag dang chos su rnam par rtog pa nye bar zhi ba’i don tam, de dag spangs pa’i don ni rang bzhin gyis zhi ba zhes bya ste, de yang dngos su na yongs su grub pa’i mtshan nyid don dam pa’i chos kyi dbyings rnam par dag pa’o. de la phyin ci log tu snang ba’i sems ni gnyen pos zhi bar byas pa med kyi, rang bzhin gyis skye ba med pa dang, ’byung ba med par gnas pa’i phyir ro. de ltar mi rtag pa’i rang bzhin gang yin pa nas zhi ba’i bar gyi rang bzhin gang yin pa, ’jig rten gyi rang bzhin yang de yin te, de dag gi rang bzhin tha dad pa med par shes na byang chub sems dpa’i phung po la mkhas pa zhes bya’o – "The meaning of impermanent is the meaning of non-existent (asadartho ’nityārthaḥ): the imagined character (parikalpitalakṣaṇa) is entirely (sarvatra) non-existent (asad) like a hare’s horn (shashaviṣāṇa) and thus imagined (parikalpita), and without own being (niḥsvabhāva), this is [the meaning of] ‘impermanent’ (tad anityam iti). The sūtra says ’essentially suffering’: the meaning of imagining the inexistent is the meaning of ‘essentially suffering’ (svabhāvena duḥkha ity abhūtaparikalpārthaḥ svabhāvena duḥkhārthaḥ), and that is the dependent character (paratantralakṣaṇam). Thus, to the extent the dependent imagines object and subject, to that extent it appears as having the essence of suffering (tasmāt paratantro yathā yathā grāhyaṃ grāhakaṃ parikalpayati tāvad duḥkhasvabhāvo bhavati), that is, it becomes the cause of various [kinds of] suffering (nānāduḥkhahetur bhavati). The sūtra says ’essentially empty, essentially selfless’: the meaning of ’nothing but imagination’ is the meaning of ’selfless’, thus it teaches ’nothing but thought’, no other being (svabhāvena shūnyaḥ svabhāvenānātmeti parikalpamātrasyaiva bhāvārtho ’nātmārthas, tena cittamātraṃ nānyabhāvaṃ deshayati). Thus, though imagination, as dependent, exists, a thing constructed as a moment of existence do not exist: hence the sūtra says ’essentially empty’; a thing constructed as a person does not exist: hence the sūtra says ’essentially selfless’ (tasmāt parikalpaḥ paratantro ’sti, dharme kalpito bhāvas tu nāsti, svabhāvena shūnya iti, pudgale kalpito bhāvo nāsti, svabhāvenānātmeti). The sūtra says ’essentially in peace’, meaning appeasement of thought-constructions concerning persons and moments of existence, or, ’essentially in peace’ means giving them up (svabhāvena shānta iti pudgaladharmavikalpopashamārtho vā teṣāṃ prahāṇārtho vā svabhāvena shānta iti); and further, it really means the absolute characteristic, the highest meaning, the pure sphere of all moments of existence (tat punar vastutaḥ pariniṣpannalakṣaṇaṃ paramārtho vishuddhadharmadhātuḥ). There thought appearing as false is not appeased by an antidote, as it is essentially unoriginated, staying unborn (tatra na viparītāvabhāsaṃ cittaṃ pratipakṣeṇa shamitam, svabhāvenānutpādam ajātam avasthitam); and thus the essence of impermanence and so on, up to the essence of peace, is also the essence of the world (evaṃ yo ’nityasvabhāvo yāvac chāntasvabhāvaḥ so ’pi lokasvabhavaḥ). Knowledge of the undivided essence of these things is the bodhisattva’s skill with the parts of personality (teṣām abhinnasvabhāvajnyānaṃ bodhisattvasya skandhakaushalyam).
Cf. Msa. p. 1493-12:
kaḥ punar anityārtho yāvac chāntārthaḥ ity āha /
asadartho vikalpārthaḥ parikalpārtha eva ca/
vikalpopashamārthash ca dhīmatāṃ tac catuṣṭayaṃ//
bodhisatvānām asadartho ’nityārthaḥ / yan nityaṃ nāsti tad anityaṃ teṣāṃ yat parikalpitalakṣaṇaṃ / abhūtavikalpārtho duḥkhārtho yat paratantralakṣaṇaṃ / parikalpamātrārtho ’nātmārthaḥ / evashabdenāvadhāraṇaṃ / parikalpita ātmā nāsti parikalpamātraṃ tv astīti parikalpitalakṣaṇasyābhāvārtho ’nātmārtha ity uktaṃ bhavati / vikalpopashamārthaḥ shāntārthaḥ pariniṣpannalakṣaṇaṃ nirvāṇaṃ / kṣaṇabhanggārtho ’py anityārtho veditavyaḥ paratantralakṣaṇasya /
Cf. also Sūtrālaṃkāravṛttibhāṣya tsi fol. 132a3ff ji ltar na mi rtag pa’i don zhes bya ba la sogs pa la .... which commentary on Msa also refers to Akṣ on the topic (cf. introduction, quotations o’, p’, q’ and r’ to Akṣ in Sūtrālaṃkāravṛttibhāṣya). The content of Sūtrālaṃkāravṛttibhāṣya is similar to ṭ, but cannot be regarded as a quotation. 
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de la byang chub sems dpa’i khams la mkhas pa gang zhe na? 
tatra katamad bodhisattvasya dhātukauśalyam? 
2) What then is the bodhisattva’s skill with the spheres? 
phung po la mkhas pa bstan pa’i ’og tu khams la mkhas pa bstan pas na ji ltar bstan pa de bzhin du bshad par ’dod nas de la byang chub sems dpa’i khams la mkhas pa gang zhe na zhes dris so. de la khams kyi don ni mtshan nyid ’dzin pa’i don to; yang na rgyu’i don te, khams dang sa bon dang rigs ni rgyu’i ming gi rnam grangs te, gang la dmigs nas de bzhin gshegs pa’i stobs dang mi ’jigs pa la sogs pa ’byung ba’i rgyu ni khams zhes bya la; de rtogs pa’i ye shes ni khams la mkhas pa zhes bya ba’i phyir ro – "The meaning of sphere is the meaning of holding essential characteristics (tatra dhātvartho lakṣaṇadhāraṇārthaḥ); or, it has the meaning of cause; sphere, seed and type are synonyms of the word cause (atha vā hetvarthaḥ, dhātur bījaṃ gotraṃ hetuparyāyāḥ), depending on which cause the powers and intrepidities of the tathāgata arise (yaṃ hetum ālambya tathāgatabalavaishāradyādyutpāda iti dhātuḥ). The knowledge which consists in the understanding of that is skill with the spheres (tadadhigamajnyānaṃ dhātukaushalyam iti)." Cf. Śbh p. 38514-16. 
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gang chos kyi dbyings la ’jug pa’i ye shes so. 
yad dharmadhātupraveśajñānam. 
The knowledge [beyond thought-constructions (nirvikalpajñāna) ] of entering the sphere of total reality [which is the cause that produces the qualities (dharma) of disciples, isolated buddhas and Buddhas, the powers and intrepidities, etc., having the essential characteristic of being the highest meaning (paramārthalakṣaṇa) ]. 
de la byang chub sems dpa’i khams la mkhas pa gang zhe na? gang chos kyi dbyings la ’jug pa’i ye shes so zhes bya ba smos te, chos ni nyan thos dang rang sangs rgyas dang sangs rgyas kyi chos stobs dang mi ’jigs pa la sogs pa’o. chos de dag skyed pa’i rgyu ni chos kyi dbyings zhes bya ste, don dam pa stong pa’i mtshan nyid do. chos kyi dbyings de rtogs pa’i ye shes ni chos kyi dbyings la ’jug pa’i ye shes zhes bya ste, chos kyi dbyings kyang rnam par mi rtog pa’i ye shes kyis rtogs pas na ye shes kyi sgra ni ’dir rnam par mi rtog pa’i ye shes nyid la bya’o. de ni ’di skad du bstan pa yin te, mig la sogs pa khams so so’i mtshan nyid dmigs pa dang rten lta bus khong du chud pa ni khams la mkhas par mi ’gyur gyi, gang chos rnams kyi chos kyi dbyings don dam pa’i mtshan nyid de rnam par mi rtog pa’i ye shes kyis rtogs na khams la mkhas pa yin no zhes ston to. 
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chos kyi dbyings ni sa’i khams yin mod kyi, chos kyi dbyings sra ba’i mtshan nyid ni ma yin no;  chos kyi dbyings chu’i khams yin mod kyi, chos kyi dbyings rlan pa’i mtshan nyid ni ma yin no;  chos kyi dbyings me’i khams yin mod kyi, chos kyi dbyings yongs su smin par byed pa’i mtshan nyid ni ma yin no;  chos kyi dbyings rlung gi khams yin mod kyi, chos kyi dbyings g.yo ba’i mtshan nyid ni ma yin no. 
dharmadhātuḥ pṛthivīdhātur api na tu dharmadhātuḥ kaṭhinalakṣaṇaḥ;  dharmadhātur abdhātur api na tu dharmadhātuḥ snehalakṣaṇaḥ;  dharmadhātus tejodhātur api na tu dharmadhātuḥ paripācanalakṣaṇaḥ;  dharmadhātur vāyudhātur api na tu dharmadhātuḥ samudīraṇalakṣaṇaḥ. 
Even though the sphere of total reality is [the same as] the element of earth [since the element of earth is not different from total reality because it is, in the highest meaning (paramārthatas), essentially empty], the sphere of total reality does not have the essential characteristic of hardness [as this only exists in the wrong (viparīta) understanding of the naive (pṛthagjana) ];  even though the sphere of total reality is the element of water, the sphere of total reality does not have the essential characteristic of moistness;  even though the sphere of total reality is the element of fire, the sphere of total reality does not have the essential characteristic of ripening;  even though the sphere of total reality is the element of wind, the sphere of total reality does not have the essential characteristic of motility. 
chos kyi dbyings gang yin pa dang ji ltar na chos kyi dbyings la ’jug par ’gyur ba bstan pa’i phyir chos kyi dbyings sa’i khams yin mod kyi, chos kyi dbyings sra ba’i mtshan nyid ni ma yin no zhes bya ba smos te, don dam par sa’i khams kyang ngo bo nyid kyis stong pas chos kyi dbyings dang tha mi dad pa’i phyir chos kyi dbyings sa’i khams yin no; gal te chos kyi dbyings sa’i khams yin na, sa’i khams sra ba’i mtshan nyid yin pa bzhin du chos kyi dbyings kyang sra ba’i mtshan nyid yin nam? snyam pa la chos kyi dbyings sra ba’i mtshan nyid ni ma yin no zhes bya ba smos te, sa’i khams ni sa’i rang bzhin te, de’i rang bzhin ni rang bzhin gyis stong pa dben pa yin pas sra ba ni byis pa so so’i skye bo rnams kyis phyin ci log tu rtogs pa ste, de’i mtshan nyid ma yin pas na chos kyi dbyings sra ba’i mtshan nyid ni ma yin no zhes gsungs so. de bzhin du chu’i khams la sogs pa la yang ci rigs par sbyar bar bya’o.
The contents of this section, and the next, are related to the idea of kṛtsnāyatana and the exercise of meditation to see the whole of reality in the particular elements. Cf. Dasha § 42: sarvadhātūn pṛthivīdhātāv adhimucya sarvam api pṛthivīdhātur evaikadhātur bhavati, etc., and further references in Edg. s. v.       
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chos kyi dbyings mig gi khams yin mod kyi, chos kyi dbyings lta ba’i mtshan nyid ni ma yin no;  chos kyi dbyings rna ba’i khams yin mod kyi, chos kyi dbyings nyan pa’i mtshan nyid ni ma yin no;  chos kyi dbyings sna’i khams yin mod kyi, chos kyi dbyings snom pa’i mtshan nyid ni ma yin no;  chos kyi dbyings lce’i khams yin mod kyi, chos kyi dbyings myang bar byed pa’i mtshan nyid ni ma yin no;  chos kyi dbyings lus kyi khams yin mod kyi, chos kyi dbyings nom pa’i mtshan nyid ni ma yin no;  chos kyi dbyings yid kyi khams yin mod kyi, chos kyi dbyings rnam par rig pa’i mtshan nyid ni ma yin no. 
dharmadhātuś cakṣurdhātur api na tu dharmadhātur darśanalakṣaṇaḥ;  dharmadhātuḥ śrotradhātur api na tu dharmadhātuḥ śravaṇalakṣaṇaḥ;  dharmadhātur ghrāṇadhātur api na tu dharmadhātur ghrāṇalakṣaṇaḥ;  dharmadhātur jihvādhātur api na tu dharmadhātū rasanalakṣaṇaḥ;  dharmadhātuḥ kāyadhātur api na tu dharmadhātur āmarśalakṣaṇaḥ;  dharmadhātur manodhātur api na tu dharmadhātur vijñaptilakṣaṇaḥ. 
Even though the sphere of total reality is the sphere of the eye, the sphere of total reality does not have the essential characteristic of seeing;  even though the sphere of total reality is the sphere of the ear, the sphere of total reality does not have the essential characteristic of hearing;  even though the sphere of total reality is the sphere of the nose, the sphere of total reality does not have the essential characteristic of smelling;  even though the sphere of total reality is the sphere of tongue, the sphere of total reality does not have the essential characteristic of tasting;  even though the sphere of total reality is the sphere of body, the sphere of total reality does not have the essential characteristic of touch;  even though the sphere of total reality is the sphere of mind, the sphere of total reality does not have the essential characteristic of cognition. 
           
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chos kyi dbyings mig gi rnam par shes pa’i khams yin mod kyi, chos kyi dbyings gzugs so sor rnam par rig pa’i mtshan nyid ni ma yin no;  chos kyi dbyings rna ba’i rnam par shes pa’i khams yin mod kyi, chos kyi dbyings sgra so sor rnam par rig pa’i mtshan nyid ni ma yin no;  chos kyi dbyings sna’i rnam par shes pa’i khams yin mod kyi, chos kyi dbyings dri so sor rnam par rig pa’i mtshan nyid ni ma yin no;  chos kyi dbyings lce’i rnam par shes pa’i khams yin mod kyi, chos kyi dbyings ro so sor rnam par rig pa’i mtshan nyid ni ma yin no;  chos kyi dbyings lus kyi rnam par shes pa’i khams yin mod kyi, chos kyi dbyings reg bya so sor rnam par rig pa’i mtshan nyid ni ma yin no;  chos kyi dbyings yid kyi rnam par shes pa’i khams yin mod kyi, chos kyi dbyings chos so sor rnam par rig pa’i mtshan nyid ni ma yin no. 
dharmadhātuś cakṣurvijñānadhātur api na tu dharmadhātū rūpaprativijñaptilakṣaṇaḥ;  dharmadhātuḥ śrotravijñānadhātur api na tu dharmadhātuḥ śabdaprativijñaptilakṣaṇaḥ;  dharmadhātur ghrāṇavijñānadhātur api na tu dharmadhātur gandhaprativijñaptilakṣaṇaḥ;  dharmadhātur jihvāvijñānadhātur api na tu dharmadhātū rasaprativijñaptilakṣaṇaḥ;  dharmadhātuḥ kāyavijñānadhātur api na tu dharmadhātuḥ spraṣtavyaprativijñaptilakṣaṇaḥ;  dharmadhātur manovijñānadhātur api na tu dharmadhātur dharmaprativijñaptilakṣaṇaḥ. 
Even though the sphere of total reality is the sphere of eye-consciousness, the sphere of total reality does not have the essential characteristic of recognition of form;  even though the sphere of total reality is the sphere of ear-consciousness, the sphere of total reality does not have the essential characteristic of recognition of sound;  even though the sphere of total reality is the sphere of nose-consciousness, the sphere of total reality does not have the essential characteristic of recognition of smell;  even though the sphere of total reality is the sphere of tongue-consciousness, the sphere of total reality does not have the essential characteristic of recognition of taste;  even though the sphere of total reality is the sphere of body-consciousness, the sphere of total reality does not have the essential characteristic of recognition of tangibles;  even (p. 70) though the sphere of total reality is the sphere of mind-consciousness, the sphere of total reality does not have the essential characteristic of recognition of moments of existence. 
           
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chos kyi dbyings gzugs kyi khams yin mod kyi, chos kyi dbyings mig gi rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no;  chos kyi dbyings sgra’i khams yin mod kyi, chos kyi dbyings rna ba’i rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no;  chos kyi dbyings dri’i khams yin mod kyi, chos kyi dbyings sna’i rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no;  chos kyi dbyings ro’i khams yin mod kyi, chos kyi dbyings lce’i rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no;  chos kyi dbyings reg bya’i khams yin mod kyi, chos kyi dbyings lus kyi rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no;  chos kyi dbyings chos kyi khams yin mod kyi, chos kyi dbyings yid kyi rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no.  chos kyi dbyings gzugs kyi khams yin mod kyi, chos kyi dbyings gzugs su rnam par rig pa’i mtshan nyid ni ma yin no;  chos kyi dbyings sgra’i khams yin mod kyi, chos kyi dbyings sgrar rnam par rig pa’i mtshan nyid ni ma yin no;  chos kyi dbyings dri’i khams yin mod kyi, chos kyi dbyings drir rnam par rig pa’i mtshan nyid ni ma yin no;  chos kyi dbyings ro’i khams yin mod kyi, chos kyi dbyings ror rnam par rig pa’i mtshan nyid ni ma yin no;  chos kyi dbyings reg bya’i khams yin mod kyi, chos kyi dbyings reg byar rnam par rig pa’i mtshan nyid ni ma yin no;  chos kyi dbyings chos kyi khams yin mod kyi, chos kyi dbyings chos su rnam par rig pa’i mtshan nyid ni ma yin no.  chos kyi dbyings dang bdag gi khams, de ni mtshungs so;  chos kyi dbyings dang ’dod pa’i khams dang, gzugs kyi khams dang, gzugs med pa’i khams, de ni mtshungs so;  chos kyi dbyings dang ’khor ba’i khams dang, mya ngan las ’das pa’i dbyings, de ni mtshungs so;  chos kyi dbyings dang sems can gyi khams dang, nam mkha’i khams dang, chos thams cad kyi khams, de ni mtshungs so. 
dharmadhātuḥ rūpadhātur api na tu dharmadhātuḥ cakṣurvijñānavijñeyalakṣaṇaḥ;  dharmadhātuḥ śabdadhātur api na tu dharmadhātuḥ śrotravijñānavijñeyalakṣaṇaḥ;  dharmadhātur gandhadhātur api na tu dharmadhātur ghrāṇavijñānavijñeyalakṣaṇaḥ;  dharmadhātū rasadhātur api na tu dharmadhātur jihvāvijñānavijñeyalakṣaṇaḥ;  dharmadhātuḥ spraṣṭavyadhātur api na tu dharmadhātur kāyavijñānavijñeyalakṣaṇaḥ;  dharmadhātur dharmadhātur api na tu dharmadhātur manovijñānavijñeyalakṣaṇaḥ.  dharmadhātū rūpadhātur api na tu dharmadhātū rūpavijñātalakṣaṇaḥ;  dharmadhātuḥ śabdadhātur api na tu dharmadhātuḥ śabdavijñātalakṣaṇaḥ;  dharmadhātur gandhadhātur api na tu dharmadhātur gandhavijñātalakṣaṇaḥ;  dharmadhātū rasadhātur api na tu dharmadhātū rasavijñātalakṣaṇaḥ;  dharmadhātuḥ spraṣṭavyadhātur api na tu dharmadhātuḥ spraṣṭavyavijñātalakṣaṇaḥ;  dharmadhātur dharmadhātur api na tu dharmadhātur dharmavijñātalakṣaṇaḥ.  dharmadhātur ātmadhātuś ca tau samau;  dharmadhātuḥ kāmadhātū rūpadhātur ārūpyadhātuś ca te samāḥ;  dharmadhātuḥ kāmadhātur nirvāṇadhātuś ca te samāh;  dharmadhātuḥ sattvadhātur ākāśadhātuḥ sarvadharmadhātuś ca te samāḥ. 
Even though the sphere of total reality is the sphere of form, the sphere of total reality does not have the essential characteristic of being something to be known by eye-consciousness;  even though the sphere of total reality is the sphere of sound, the sphere of total reality does not have the essential characteristic of being something to be known by ear-consciousness;  even though the sphere of total reality is the sphere of smell, the sphere of total reality does not have the essential characteristic of being something to be known by nose-consciousness;  even though the sphere of total reality is the sphere of taste, the sphere of total reality does not have the essential characteristic of being something to be known by tongue-consciousness;  even though the sphere of total reality is the sphere of tangibles, the sphere of total reality does not have the essential characteristic of being something to be known by body-consciousness;  even though the sphere of total reality is the sphere of moments of existence, the sphere of total reality does not have the essential characteristic of being something to be known by mind-consciousness.  Even though the sphere of total reality is the sphere of form, the sphere of total reality does not have the essential characteristic of what is cognized as form;  even though the sphere of total reality is the sphere of sound, the sphere of total reality does not have the essential characteristic of what is cognized as sound;  even though the sphere of total reality is the sphere of smell, the sphere of total reality does not have the essential characteristic of what is cognized as smell;  even though the sphere of total reality is the sphere of taste, the sphere of total reality does not have the essential characteristic of what is cognized as taste;  even though the sphere of total reality is the sphere of tangibles, the sphere of total reality does not have the essential characteristic of what is cognized as tangibles;  even though the sphere of total reality is the sphere of moments of existence, the sphere of total reality does not have the essential characteristic of what is cognized as moments of existence.  The sphere of total reality and the sphere of the self are the same;  the sphere of total reality and the world of passion, the world of form and the world of no form are the same;  the sphere of total reality and the sphere of existence and the sphere of extinction are the same;  the sphere of total reality, the sphere of beings, the sphere of space and the sphere of all moments of existence are the same. 
chos kyi dbyings gzugs kyi khams yin mod kyi, chos kyi dbyings mig gi rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no zhes bya ba dang ’og nas chos kyi dbyings gzugs kyi khams yin mod kyi, gzugs su rnam par rig pa’i mtshan nyid ma yin no zhes bya ba gnyis la gong mas ni mig gi yul gyi bya ba mi byed pa ston te, ’og mas ni gzugs kyi mtshan nyid mi ’dzin pa bstan te, de bzhin du sgra la sogs par yang ci rigs par sbyar ro.
V. the preceding note.                               
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ci’i phyir de mtshungs she na? 
kasya hetos te samāḥ? 
Why are they the same? 
ci’i phyir de mtshungs she na zhes bya ba ni bdag gi khams nas chos thams cad kyi khams kyi bar rnam pa sna tshogs su gnas na ci’i phyir de dag mtshungs she na zhes bya ba’i tha tshig go. 
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stong pa nyid du mtshungs pas na, de ni mtshungs pa’o;  mtshan ma med par mtshungs pa dang,  smon pa med par mtshungs pa dang,  mngon par ’du mi byed par mtshungs pa dang,  skye ba med par mtshungs pa dang,  ’byung ba med par mtshungs pa dang,  dngos po med par mtshungs pa dang,  chos thams cad tha dad pa med par mtshungs pa dang,  sgrib pa med par mtshungs pa dang,  nam mkha’i khams su mtshungs pa dang,  mya ngan las ’das pa’i dbyings su mtshungs pas de dag mtshungs pa’o. 
te śūnyatāsamatvāt samā,  animittasamatvād,  apraṇihitasamatvād,  asaṃskārasamatvād,  ajātasamatvād,  anutpādasamatvāt,  abhāvasamatvād,  sarvadharmāsaṃbhedasamatvād,  anāvaraṇasamatvād,  ākāśadhātusamatvāt,  te nirvāṇadhātusamatvāt samāh. 
They are the same because of their same emptiness,  because of their same absence of distinguishing marks,  because of their same absence of longing,  because of their same absence of formative factors,  because of their same absence of birth,  because of their same absence of origination,  because of their same absence of existence,  because of their same homogeneity of all moments of existence,  because of their same absence of obscurations,  because of their sameness with the sphere of empty space,  because of their sameness with the sphere of extinction they are the same. 
    stong pa nyid du mtshungs pas na de ni mtshungs pa’o zhes bya ba la gang zag gi dngos po dang chos kyi dngos po rang bzhin med pa ni stong pa nyid de, ji ltar bdag gi khams la gang zag gi dngos po med pa dang chos kyi dngos po med pas stong pa yin pa, de bzhin du nam mkha’i khams dang chos kyi khams de dag kyang gang zag gi dngos po med pa dang chos kyi dngos po med de stong pa yin par ’dra bas na chos de dag mtshungs pa zhes bya’o.
mtshan ma med par mtshungs pa zhes bya ba la de ltar gang zag dang chos kyi dngos po med pas na sa dang, chu dang, me dang, rlung dang, zla ba dang, nyi ma dang, ri dang, rgya mtsho dang, chu klung dang, mtsho dang, dgon pa dang, phyogs dang, yul la sogs pa’i dngos po mtshan ma so sor chad pa’i dngos po rnams yod pa ma yin pas na mtshan ma med pa zhes bya’o.
de ltar na mtshan ma med pas na khams gsum thams cad khams gsum gyi rnam par mi snang ba dang, mya ngan las ’das pa yang mya ngan las ’das pa’i rnam par mi snang ste, de dag gnyi ga la yang cung zad kyang ’dod pa med pa ni smon pa med pa’o.        las dge ba dang mi dge bas ma bskyed cing, las dge ba dang mi dge ba la spyod pa med pa ni mngon par ’du mi byed pa’o, ’das pa’i dus su ma skyes pa ni skye ba med pa’o, ma ’ongs pa’i dus su skye bar ’gyur ba med pa ni ’byung ba med pa’o, da ltar gyi dus na gang zag dang chos kyi dngos por yod pa ma yin pa ni dngos po med pa’o.        bdag gi khams nas chos thams cad kyi khams kyi bar dag smos pa rnams don dam pa’i chos kyi dbyings stong pa nyid du ro gcig pa’i rang bzhin te, mtshan nyid so sor mi ’dra ba med pas na chos thams cad tha dad pa med par mtshungs pa zhes bya’o.
de dag thams cad kyang shes bya dang nyon mongs pa’i sgrib pa dang bral ba rang bzhin gyis ’od gsal zhing dri ma med pa dag par ’dra bas na sgrib pa med par mtshungs pa zhes bya’o.
nam mkha’i khams ni dmigs pa med pa, rang bzhin med pa, thogs pa med pa, thams cad du khyab pa yin pa ltar, chos de dag kyang dmigs par bya ba dang byed pa dang bral ba, gzung ba dang ’dzin pa’i rang bzhin dang bral ba, thogs pa med cing thams cad du khyab pa yin pas nam mkha’i khams su mtshungs pa zhes bya’o.
mya ngan las ’das pa ni nyon mongs pa thams cad spangs pa, phung po rnams nye bar zhi ba, tshe’i rgyun chad pa, dngos po’i rang bzhin thams cad las ’das pa, stong pa nyid kyi rang bzhin yin pa, de bzhin du chos thams cad kyang de’i rang bzhin yin pas na mya ngan las ’das pa’i dbyings su mtshungs pas de dag mtshungs pa zhes bya’o. 
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  ’dus byas kyi khams la ’jug pa dang ’dus ma byas kyi khams la ’jug pa tshad med de;  gang bstan pa de la chos kyi dbyings kyi tshul gyi sgo nas ’jug pa, ’di ni byang chub sems dpa’i khams la mkhas pa zhes bya’o. 
  apramāṇaḥ saṃskṛtadhātupraveśo ’saṃskṛtadhātupraveśaś ca;  yas tasmin nirdeśe dharmadhātusthitidvāreṇa praveśa idam ucyate bodhisattvasya dhātukauśalyam. 
[To summarize:]  Immeasurable is the entrance into the sphere of the conditioned, and also the entrance into the sphere of the unconditioned;  entering that teaching through the gate that is the state [or essence, pure and all-pervading] of the sphere of total reality is the bodhisattva’s skill with the spheres. 
khams la mkhas par rgya cher bstan pa rnams bsdus te bshad pa’i phyir ’dus byas kyi khams la ’jug pa dang ’dus ma byas kyi khams la ’jug pa tshad med de zhes bya ba la sogs pa smos te, gong du bshad pa’i tshul gyis ’dus byas dang ’dus ma byas kyi chos zab cing rgya che ba ’di tsam mo zhes dpag tu mi rung zhing, tshad med pa de dag thams cad stong pa nyid du ro gcig par chud pa de la ’dus byas dang ’dus ma byas la ’jug pa zhes bya’o.    de bas na gang bstan pa de la chos kyi dbyings kyi tshul gyi sgo nas ’jug pa, ’di ni byang chub sems dpa’i khams la mkhas pa zhes dngos su gsungs te, gang ’dus byas dang ’dus ma byas kyi chos bstan pa de dag thams cad kyi chos kyi dbyings kyi rang bzhin du rtogs pa’i khams la mkhas pa’o zhes bstan pa’o. sgo nas ’jug ces bya ba ni chos kyi dbyings rtogs par bya ba’i sgo gzugs la sogs pa’i khams rnams la bya ste, khams de dag gi rang bzhin mi dmigs pa nyid chos kyi dbyings kyi tshul rtogs par byed pa’i sgor dgongs pa ste, tshul ni rang bzhin la bya’o. yang na ’dus byas kyi chos kyang tshad med pas de dag so so’i rang bzhin rtogs par bya ba yang tshad med pa la, ’dus ma byas kyi khams kyang tshad med de, de dag so so’i rang bzhin rtogs par bya ba la yang tshad med pas na ’dus byas kyi khams la ’jug pa dang ’dus ma byas kyi khams la ’jug pa tshad med pa zhes bya’o. gang bstan pa de la chos kyi dbyings kyi tshul gyi sgo nas ’jug pa, ’di ni byang chub sems dpa’i khams la mkhas pa zhes bya ba la gang bstan pa ni ’dus byas kyi khams dang ’dus ma byas kyi khams tshad med pa bstan pa’o, chos kyi dbyings kyi tshul ni chos kyi dbyings kyi rang bzhin te, dri ma med cing thams cad la khyab pa’o, chos kyi dbyings kyi tshul de nyid chos rnams thams cad rtogs par bya ba’i thabs yin pas na chos kyi dbyings kyi tshul gyi sgo zhes bya ste, sgo de nas chos thams cad stong pa nyid du ro gcig par khong du chud pa ni chos kyi dbyings kyi tshul gyi sgo nas ’jug pa ste, de ltar zhugs na byang chub sems dpa’i khams la mkhas pa zhes bya’o. Cf. Mvy 1720 for dharmadhātusthiti. 
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de la byang chub sems dpa’i skye mched la mkhas pa gang zhe na? 
tatra katamad bodhisattvasyāyatanakauśalyam? 
3) What then is the bodhisattva’s skill with the fields? 
 
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gang chos kyi skye mched la ’jug pa’i ye shes te. 
yad dharmāyatanapraveśajñānam. 
The knowledge of entering the field of total reality. 
khams la mkhas pa’i ’og tu skye mched la mkhas pa bstan te, ji ltar bstan pa bzhin du bshad par ’dod nas de la byang chub sems dpa’i skye mched la mkhas pa gang zhe na zhes bya ba dris so. sems dang sems las byung ba rnams skye zhing ’phel ba’i sgo ni skye mched de, skye mched la mkhas pa ni skye mched la mkhas pa ste, mkhas pa’i sgra ni skye mched kyi rang bzhin dang mtshan nyid rtogs pa’o. skye mched gang yin pa dang ’jig rten na skye mched la mkhas par ’gyur ba bstan pa’i phyir gang chos kyi skye mched la ’jug pa’i ye shes te zhes smos te, skye mched ces bya ba’i sgra bshad pa dang sbyar na skye ba’i gnas ’ba’ zhig la mi bya’i, ’du ba’i gnas la yang bya ste; ’dir yang chos thams cad chos kyi dbyings su ro gcig par ’dus pas na chos kyi dbyings la chos kyi skye mched ces gsungs so. ’jug pa ni rtogs pa la bya ste, chos kyi dbyings rnam par dag pa ye shes kyis rtogs na skye mched la mkhas pa zhes bya’o. 
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chos kyi skye mched ni mig gi skye mched yin mod kyi, chos kyi skye mched lta ba’i mtshan nyid ni ma yin no;  chos kyi skye mched rna ba’i skye mched yin mod kyi, chos kyi skye mched nyan pa’i mtshan nyid ni ma yin no;  chos kyi skye mched sna’i skye mched yin mod kyi, chos kyi skye mched snom pa’i mtshan nyid ni ma yin no;  chos kyi skye mched lce’i skye mched yin mod kyi, chos kyi skye mched myang ba’i mtshan nyid ni ma yin no;  chos kyi skye mched lus kyi skye mched yin mod kyi, chos kyi skye mched nom pa’i mtshan nyid ni ma yin no;  chos kyi skye mched yid kyi skye mched yin mod kyi, chos kyi skye mched chos rnam par rig pa’i mtshan nyid ni ma yin no.  chos kyi skye mched gzugs kyi skye mched yin mod kyi, chos kyi skye mched mig gi rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no;  chos kyi skye mched sgra’i skye mched yin mod kyi, chos kyi skye mched rna ba’i rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no;  chos kyi skye mched dri’i skye mched yin mod kyi, chos kyi skye mched sna’i rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no;  chos kyi skye mched ro’i skye mched yin mod kyi, chos kyi skye mched lce’i rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no;  chos kyi skye mched reg bya’i skye mched yin mod kyi, chos kyi skye mched lus kyi rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin no;  chos kyi skye mched chos kyi skye mched yin mod kyi, chos kyi skye mched yid kyi rnam par shes pas rnam par rig par bya ba’i mtshan nyid ni ma yin te; 
dharmāyatanaṃ cakṣurāyatanam api na tu dharmāyatanaṃ darśanalakṣaṇam;  dharmāyatanaṃ śrotrāyatanam api na tu dharmāyatanaṃ śravaṇalakṣaṇam;  dharmāyatanaṃ ghrāṇāyatanam api na tu dharmāyatanaṃ ghrāṇalakṣaṇam;  dharmāyatanaṃ jihvāyatanam api na tu dharmāyatanaṃ rasanalakṣaṇam;  dharmāyatanaṃ kāyāyatanam api na tu dharmāyatanam āmarśalakṣaṇam;  dharmāyatanaṃ manaāyatanam api na tu dharmāyatanaṃ dharmavijñaptilakṣaṇam.  dharmāyatanaṃ rūpāyatanam api na tu dharmāyatanaṃ caksurvijñānavijñeyalakṣaṇam;  dharmāyatanaṃ śabdāyatanam api na tu dharmāyatanaṃ śrotravijñānavijñeyalakṣaṇam;  dharmāyatanaṃ gandhāyatanam api na tu dharmāyatanaṃ ghrāṇavijñānavijñeyalakṣaṇam;  dharmāyatanaṃ rasāyatanam api na tu dharmāyatanaṃ jihvāvijñānavijñeyalakṣaṇam;  dharmāyatanaṃ spraṣṭavyāyatanam api na tu dharmāyatanaṃ kāyavijñānavijñeyalakṣaṇam;  dharmāyatanaṃ dharmāyatanam api na tu dharmāyatanaṃ manovijñānavijñeyalakṣaṇam. 
Even though the field of total reality is [the same as] the field of the eye [in that they are both empty, or, the empty essence (śūnyasvabhāva) of the field of the eye is the sphere of total reality (dharmadhātu) ], the field of total reality does not have the essential characteristic of seeing [since, as mentioned in the preceding paragraph, this exists only in the wrong understanding of the naive];  even though the field of total reality is the field of the ear, the field of total reality does not have the essential characteristic of hearing;  even though the field of total reality is the field of the nose, the field of total reality does not have the essential characteristic of smelling;  even though the field of total reality is the field of the tongue, the field of total reality does not have the essential characteristic of tasting;  even though the field of total reality is the field of the body, the field of total reality does not have the essential characteristic of touch;  even though the field of total reality is the field of mind, the field of total reality does not have the essential characteristic of cognition of moments of existence.  Even though the field of total reality is the field of form, the field of total reality does not have the essential characteristic of being something to be known by eye-consciousness;  even though the field of total reality is the field of sound, the field of total reality does not have the essential characteristic of being something to be known by ear-consciousness;  even though the field of total reality is the field of smell, the field of total reality does not have the essential characteristic of being something to be known by nose-consciousness;  even though the field of total reality is the field of taste, the field of total reality does not have the essential characteristic of being something to be known by tongue-consciousness;  even though the field of total reality is the field of tangibles, the field of total reality does not have the essential characteristic of being something to be known by body-consciousness;  even though the field of total reality is the field of moments of existence, the field of total reality does not have the essential characteristic of being something to be known by mind-consciousness. 
chos kyi skye mched ni mig gi skye mched yin mod kyi, chos kyi skye mched lta ba’i mtshan nyid ni ma yin zhes bya ba la sogs pa’ang, mig dang chos kyi dbyings gnyis stong pa nyid kyi mtshan nyid du tha mi dad pas na de skad ces bya ste, gzhan ni gang du khams bshad pa dang ’dra bar rig par bya’o. yang na mig gi skye mched kyi rang bzhin stong pa gang yin pa, de nyid chos kyi dbyings yin te, chos kyi dbyings zhes bya ba yang de las gzhan med pas na chos kyi skye mched ni mig gi skye mched yin mod kyi zhes bya ba smos so.
As an authority on the topic ṭ quotes the Prajnyāpāramitāhṛdayasūtra, fol. 120a3: de bas na shes rab kyi pha rol tu phyin pa las kyang: gzugs gang yin pa de ni stong pa’o, stong pa gang yin pa de ni gzugs te zhes bya ba la sogs pa gsungs so – "Form is emptiness, emtiness is form", Hṛdaya p. 35: yad rūpaṃ sā shūnyatā, yā shūnyatā tad rūpam.                       
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’di ni byang chub sems dpa’i skye mched la mkhas pa zhes bya’o. 
idaṃ bodhisattvasyāyatanakauśalyam. 
This is the bodhisattva’s skill with the fields. 
 
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gzhan yang skye mched la mkhas pa ni: 
punar aparam āyatanakauśalyam: 
Further concerning skill with the fields: 
 
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mig gi skye mched ni bdag dang bdag gis stong ngo; de bzhin du rna ba’i skye mched dang, sna’i skye mched dang, lce’i skye mched dang, lus kyi skye mched dang, yid kyi skye mched dang, gzugs kyi skye mched dang, sgra’i skye mched dang, dri’i skye mched dang, ro’i skye mched dang, reg bya’i skye mched dang, chos kyi skye mched kyang bdag dang bdag gis stong ngo. 
cakṣurāyatanaṃ śūnyam ātmanā cātmīyena ca, evaṃ śrotrāyatanaṃ, ghrāṇāyatanaṃ, jihvāyatanaṃ, kāyāyatanaṃ, manaāyatanaṃ, rūpāyatanaṃ śabsāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ spraṣṭavyāyatanaṃ, dharmāyatanam api śūnyam ātmanā cātmīyena ca. 
The field of the eye is empty of self and of anything belonging to a self, thus with the field of the ear, the field of the nose, the field of the tongue, the field of the body, the field of mind, the field of forms, the field of sound, the field of smell, the field of taste, the field of tangibles, the field of moments of existence is empty of self and of anything belonging to a self. 
skye mched la mkhas pa’i rnam grangs gzhan yang bstan par bzhed nas gzhan yang skye mched la mkhas pa ni: mig gi skye mched ni bdag dang bdag gis stong ngo zhes bya ba smos te, mig gi skye mched la sogs pa de dag nyid kyang bdag ma yin la, bdag ces bya ba dbang byed pa gzhan gyis yang ma yin pas bdag gis stong pa bya’o. yang na, gang na med pa de la des stong ste, lang kar gshegs pa las kyang: ri dvags dgra’i mo’i khang bzangs ’di phag dang lug la sogs pa med pas stong ngo, zhes gsungs te – "... The fields of the eye, etc., themselves are not the self (ātman), and they are empty of anything belonging to a self (ātmīya) since they do not belong to some other dominating power being a self (na cātmeti parādhipatyasya). Or, ’That which is not in a place, of that it is empty’, the Langkavatāra says, ’as, for example, there are no pigs or sheep (Skt. version reads ’elephants, cows or sheep’) in the mansion of Mṛgāramātar’, in this way there is no self or anything belonging to a self in the field of eye, thus it is empty."
The quotation from Langkā p. 7510-12 is: yad yatra nāsti tat tena shūnyam ity ucyate, tad yathā mahāmate mṛgāramātuḥ prāsāde hastigavaiḍakādyā na santi.
’dir yang mig gi skye mched la bdag dang bdag gi med pas na stong pa zhes bya ste de bzhin du rna ba la sogs pa’i skye mched la yang sbyar ro. 
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bcom ldan ’das kyis ji skad du: mig ni bdag dang bdag gis stong ste, ’di ni de’i rang bzhin no; de bzhin du rna ba dang, sna dang, lce dang, lus dang, yid ni bdag dang bdag gis stong ste, ’di ni de’i rang bzhin no; de bzhin du gzugs dang, sgra dang, dri dang, ro dang, reg bya dang, chos rnams ni bdag dang bdag gis stong ste, ’di ni de’i rang bzhin no; zhes gsungs so. 
yathoktaṃ bhagavatā: “cakṣuḥ śūnyam ātmanā cātmīyena ca, tat tasya svabhāvaḥ; evaṃ śrotraṃ ghrāṇo jihvā kāyo manaḥ śūnyam ātmanā cātmīyena ca, tat tasya svabhāvaḥ; evaṃ rūpaṃ śabdo gandho rasaḥ spraṣṭavyaṃ dharmaḥ śūnya ātmanā cātmīyena ca, tat tasya svabhāva” iti. 
[Not only has the noble Akṣayamati examined this emptiness with reasoning (yukti), but also] as the Lord [who really has understood it (adhigamya) ] has said: “The eye is empty of self and anything belonging to a self, that is its essence; and thus with the ear, the nose, the tongue, the body, the mind is empty of self and anything belonging to a self, that is its essence; thus with forms, sound, smell, taste, tangibles, a moment of existence is empty of self and anything belonging to a self, that is its essence”. 
mig gi skye mched la sogs pa bdag dang bdag gis stong par ji ltar khong du chud snyam pa la, ’phags pa blo gros mi zad pas rigs pas brtags na mig gi skye mched la bdag dang bdag gis stong par yang ma zad kyi, bcom ldan ’das kyis kyang thugs su chud nas gsungs pa bstan pa’i phyir bcom ldan ’das kyis ji skad du: mig ni bdag dang bdag gis stong ste, ’di ni de’i rang bzhin no zhes bya ba la sogs pa gsungs so; ’di ni zhes bya ba’i sgra bdag dang bdag gis zhes bya ba’i tshig dang sbyar te, bdag dang bdag gis stong pa ’di ni mig gi skye mched de’i rang bzhin no zhes bya ba tha tshig go.
Saṃyutta IV p. 54: cakkhuṃ kho ānanda sunynyaṃ attena vā attaniyena vā..., the expression is found in Pāli ibid. p. 296-7; Majjhima I p. 279, II p. 263; Paṭisaṃbhidāmagga I p. 109, II p. 36; Cullaniddesa p. 279; Kathāvatthu p. 67, p. 579; Mahāniddesa p. 222, p. 439.
Panycaviṃshati p. 25820 has cakṣuḥ kulaputra shūnyam ātmanā cātmīyena ca, evaṃ shrotraṃ
Cf. also the expression in Pras. p. 26212: ātmīyaṃ rūpaṃ tat tasya svabhāva iti. 
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’di ltar gang skye mched rnams ’bri bar mi byed cing, mi dge ba’i chos kyang mi sogs, dge ba’i chos kyang ’bri bar mi byed la, dge ba dang mi dge ba la ’du shes gnyis su mi ’gyur ba, ’di ni byang chub sems dpa’i skye mched la mkhas pa’o. 
evaṃ yad āyatanānām apacayaṃ na karoty akuśaladharmāṇām apy upacayaṃ kuśaladharmānām apacayaṃ na kurvan kuśalākuśaladvayasaṃjñāṃ nāpadyata, idaṃ bodhisattvasyāyatanakauśalyam. 
Thus, he does not bring about any decrease of the fields, neither making the bad moments of existence increase nor the good moments of existence decrease he does not fall into conflicting concepts of good and bad, this is the bodhisattva’s skill with the fields. 
’di ltar gang skye mched rnams ’bri bar mi byed cing zhes bya ba la sogs pa ni gong du bshad pa ltar na mig gi skye mched la sogs pa bdag dang bdag gis stong ste, rang bzhin med pa’i phyir mig gi skye mched la sogs pa’i sgo nas sems dang sems las byung ba rnams mi skye bar dgag cing dbyer med ces bya ba’i don to; mi dge ba’i chos kyang mi sogs, dge ba’i chos kyang bri ba med pa zhes bya ba ni skye mched rang bzhin gyis stong pas skye mched kyi sgo nas ’dod chags dang zhe sdang la sogs pa mi dge ba’i chos blang bar mi bya la, mi dge ba’i chos rnams ’phel bar mi byed ces te, dge ba’i chos rnams kyang ’dor bar byed pa ma yin pas na dge ba’i chos kyang bri bar mi byed pa zhes bya’o, de ltar mi dge ba’i chos mi sogs la, dge ba’i chos kyang bri bar mi byed na, spong ba dang spel bar ’gyur bas gnyis su ’du shes par mi ’gyur snyam la dge ba dang mi dge ba la ’du shes gnyis su mi ’gyur ba, ’di ni zhes bya ba la sogs pa smos te, las dang rnam par smin pa chud mi gson pas mi dge ba mi sogs shing dge ba’i chos kyang bri bar mi byed mod kyi, don dam par dge ba dang mi dge ba gnyi ga rang bzhin med par rtogs pas ’di ni dge ba ’di ni mi dge ba zhes ’du shes gnyis su mi ’gyur ba ni byang chub sems dpa’i skye mched la mkhas pa zhes bya’o. 
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gzhan yang skye mched la mkhas pa ni: 
punar aparam āyatanakauśalyam: 
Further concerning skill with the fields: 
 
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mig gi skye mched kyi ’dod chags kyi gnas dang rten ni gzugs kyi skye mched de;  gang mig gzugs la ’dod chags dang bral bar mthong la, ’dod chags dang bral ba’i chos kyang mngon sum du mi byed pa, ’di ni byang chub sems dpa’i skye mched la mkhas pa zhes bya’o.  de bzhin du rna ba’i skye mched kyi sgra’i skye mched dang, sna’i skye mched kyi dri’i skye mched dang, lce’i skye mched kyi ro’i skye mched dang, lus kyi skye mched kyi reg bya’i skye mched dang, yid kyi skye mched kyi ’dod chags kyi gnas dang rten ni chos kyi skye mched de;  gang yid chos la ’dod chags dang bral bar mthong la, ’dod chags dang bral ba’i chos kyang mngon sum du mi byed pa, ’di ni byang chub sems dpa’i skye mched la mkhas pa zhes bya’o. 
rūpāyatanaṃ cakṣurāyatanarāgasya sthānaṃ niśrayaś ca;  yac cakṣū rūpe vigatarāgaṃ paśyati na ca vigatarāgadharmaṃ sākṣātkarotīdam ucyate bodhisattvasyāyatanakauśalyam.  evaṃ śabdāyatanaṃ śrotrāyatanasya, gandhāyatanaṃ ghrāṇāyatanasya, rasāyatanaṃ jihvāyatanasya, spraṣṭavyāyatanaṃ kāyāyatanasya; dharmāyatanaṃ manaāyatanarāgasya sthānaṃ niśrayaś ca.  yan mano dharme vigatarāgaṃ paśyati, na ca vigatarāgadharmaṃ sākṣātkarotīdam ucyate bodhisattvasyāyatanakauśalyam. 
The basis and support of greed in the eye-field is the field of form;  whenever the eye sees without greed for form, and one does not realize the moment of existence without greed, this is called the bodhisattva’s skill with the fields.  Thus [the basis and support of greed] in the ear-field (p. 72) is the field of sound, in the nose-field the field of smell, in the tongue-field the field of taste, in the body-field the field of tangibles.  The basis and support of greed in the mind-field is the field of moments of existence; whenever the mind sees without greed for moments of existence and one does not realize the moment of existence without greed, this is called the bodhisattva’s skill with the fields. 
  yang skye mched kyi rnam pa gzhan bstan par ’dod nas gzhan yang skye mched la mkhas pa ni: mig gi skye mched kyi ’dod chags kyi gnas dang rten ni gzugs kyi skye mched de; gang mig gzugs la ’dod chags dang bral bar mthong la, ’dod chags dang bral ba’i chos kyang mngon sum du mi byed pa, ’di ni byang chub sems dpa’i skye mched la mkhas pa zhes bya’o zhes bya ba la sogs pa gsungs so. gzugs kha dog mdzes pa dbyibs dang ldan pa mthong nas ’dod chags skye bas na mig gi skye mched kyi ’dod chags kyi gnas dang rten ni gzugs kyi skye mched do, mig gis gzugs mthong nas gzugs la ’dod chags la sogs pa skye bar ’dod chags kyi rgyu nang gi dngos po dang phyi’i dngos po rnams ngo bo nyid kyis med pas gzugs la ’dod chags dang bral du zin kyang, ’dod chags dang bral ba’i chos zhi ba phyogs gcig pa yang mngon du mi len la gzugs la sogs pa ’khor ba’i chos kyang mi spong ba ’di ni byang chub sems dpa’i skye mched la mkhas pa’o zhes bya ba’i don te, sgra la sogs pa la yang ci rigs par sbyar ro.     
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skye mched ces bya ba ni, ’phags pa’i skye mched dang, ’phags pa ma yin pa’i skye mched do.  de la ’phags pa’i skye mched ni gang lam yang dag par bsgrub pa’o;  ’phags pa ma yin pa’i skye mched ni gang lam dang mi ’thun pa’o. 
āyatanam ity āryāyatanam anāryāyatanaṃ ca.  tatrāryāyatanaṃ yā mārgasamyakpratipattih;  anāryāyatanaṃ yā mārgapratikūlatā. 
Fields are the fields of the holy and the fields of the unholy.  There, the field of the holy is right progress on the way;  the field of the unholy is what is in opposition to the way. 
skye mched kyi don rgyas par bshad pa bsdus te bstan pa’i phyir ’phags pa’i skye mched dang ’phags pa ma yin pa’i skye mched do zhes bya ba smos te, mdor na skye mched ni rnam pa gnyis te, ’phags pa’i skye mched dang ’phags pa ma yin pa’i skye mched do. de la nyon mongs pa rnams las ring du song zhing nyon mongs pa spangs pa ni ’phags pa ste, de rnams skye zhing ’byung ba’i sgo la ’phags pa’i skye mched ces bya’o. de bas na mdo las kyang: ’phags pa gang zhe na? gang ’dod chags ma lus par spangs pa dang, zhe sdang ma lus par spangs pa dang, gti mug ma lus par spangs pa’o, zhes gsungs so. gang nyon mongs pa rnams ma spangs pa ni ’phags pa ma yin pa ste, de dag skye zhing ’byung ba’i sgo ni ’phags pa ma yin pa’i skye mched ces bya’o. de bas na mdo las: so so’i skye bo gang zhe na? gang ’phags pa’i chos rnams ma thob pa ste: nye bar bsams pas sems pa dang, nyes par bya ba’i las byed pa dang, nyes par smra ba brjod pa’o, zhes gsungs so.  de la ’phags pa rnams skye zhing ’byung ba’i sgo gang yin pa bstan pa’i phyir ’phags pa’i skye mched ni gang lam yang dag par bsgrub pa’o zhes bya ba smos te, dge ba’i bshes gnyen la brten nas dam pa’i chos nyan pa dang, mnyan pa rnams gtan la ’bebs shing sems pa dang, bsams pa rnams zhi gnas lhag mthong gi sgo nas brten te; dang po dran pa nye bar gzhag pa bzhi sgom pa dang, de nas dro bar gyur pa’i dus na yang dag pa’i spong ba bzhi sgom pa dang, de nas spyi bo’i tshe rdzu ’phrul gyi rkang pa bzhi sgom pa dang, de nas bzod pa’i dus na dbang po lnga sgom pa dang, de nas ’jig rten pa’i chos kyi mchog gi dus na stobs lnga sgom pa dang; de nas mthong ba’i lam la byang chub kyi yan lag bdun sgom pa dang, de nas bsgom pa’i lam na ’phags pa’i lam yan lag brgyad pa sgom pa ni lam sgrub pa zhes bya ste, lam bsgrub pa las ’phags pa rnams skye zhing ’byung bas na lam bsgrub pa ni ’phags pa’i skye mched do.  ’phags pa ma yin pa skye zhing ’byung ba’i sgo bstan pa’i phyir ’phags pa ma yin pa’i skye mched ni gang lam dang mi mthun pa’o zhes gsungs te, dge ba’i bshes gnyen las dam pa’i chos nyan pa dang, bsam pa’am, sgom pa la mi ’jug pa ni lam dang mi mthun pa zhes bya’am; yang na zhi gnas dang lhag mthong phyin ci log tu sgom pa rnams ni ’phags par ’gyur ba med pas na ’phags pa ma yin pa’i skye mched ces bya’o.
yang na, sems can rnam pa bcu ni lam dang mi mthun pa ste, bcu gang zhe na?
1) rab tu ’bar ba’i sems can dang, 2) dgra’i dbang du song ba’i sems can dang, 3) sdug bsngal gyis gzir ba’i sems can dang, 4) mun pas sgrib pa’i sems can dang, 5) lam ngan par zhugs pa’i sems can dang, 6) ’ching ba chen po dang ldan pa’i sems can dang, 7) zas mchog dug dang ’dres pa la zhen pa’i sems can dang, 8) lam rab tu stor ba’i sems can dang, 9) lam log par zhugs pa’i sems can dang, 10) nyam chung ba’i sems can no. de la 1) rab tu ’bar ba’i sems can ni gang ’dod pa’i bde ba la chags pa rnams so; 2) dgra’i dbang du song ba’i sems can ni dge ba la zhugs pa bdud kyis bar chad byas nas dge ba btang ba rnams so; 3) sdug bsngal gyis gzir ba’i sems can ni gang sems can dmyal ba rnams so; 4) mun pas sgrib pa ni rngon pa la sogs pa log par spyod pa la shin tu zhugs pa rnams te, las kyi rnam par smin pa la myos pa’i phyir ro; 5) lam ngan par zhugs pa’i sems can ni yongs su mya ngan las mi ’da’ ba’i chos can rnams te, ’khor ba’i lam rgyun mi ’chad pa’i phyir ro; 6) ’ching ba chen po dang ldan pa’i sems can ni lta ba sna tshogs kyi bcing ba dam pos bcings pa’i mu stegs can thar pa’i lam log par zhugs pa rnams so; 7) zas mchog dug dang ’dres pa la zhen pa’i sems can ni snyoms par ’jug pa’i bde ba la chags te, ji ltar kha zas zhim po dug dang ’dres pa ’phral du bde ba yang ’chi ba’i rgyur ’gyur ba, de bzhin du ting nge ’dzin gyi ro la chags pa yang phyis de las nyams par ’gyur ba’i phyir ro; 8) lam stor ba’i sems can ni mngon pa’i nga rgyal can rnams te, thar pa’i lam nor ba’i phyir ro; 9) lam log par zhugs pa’i sems can ni ma nges pa’i rigs can rnams theg pa chung ngu’i lam du zhugs pa’o; 10) nyam chung ba’i sems can tshogs gnyis rdzogs par mi btub pa’i byang chub sems dpa’ rnams te.
This paragraph is quoted from Msa XVII 29-30, p. 1243-15:
pradīptān shatruvashagān duḥkhākrāntāṃs tamovṛtān /
durgamārgasamārūḍān mahābandhanasaṃyutān //29//
mahāshanaviṣākrāntalolān mārgapranaṣṭakān /
utpathaprasthitān satvān durbalān karuṇāyate //30//
tatra (1) pradīptāḥ kāmarāgeṇa kāmasukhabhaktāḥ / (2) shatruvashagā mārakṛtāntarāyāḥ kushale ’prayuktāḥ / (3) duḥkhākrāntāḥ duḥkhābhūtā narakādiṣu / (4) tamovṛtā aurabhrikādayo dushcaritaikāntikāḥ karmavipākasaṃmūḍhatvāt / (5) durgamārgasamārūḍhā aparinirvāṇadharmāṇaḥ saṃsāravartmātyantānupacchedāt / (6) mahābandhanasaṃyutā anyatīrthyāḥ mokṣasaṃprasthitā nānākudṛṣṭigāḍhabandhanabaddhatvāt / (7) mahāshanaviṣākrāntalolāḥ samāpattisukhasaktāḥ / teṣāṃ hi tat kliṣṭaṃ samāpattisukham / yathā mṛṣṭam ashanaṃ viṣākrāntaṃ / tataḥ pracyāvanāt / (8) mārgapraṇaṣṭakā abhimānikā mokṣamārgabhrāntatvāt / (9) utpathaprasthitā hīnayānaprayuktā aniyatā / (10) durbalā aparipūrṇasaṃbhārā bodhisatvāḥ / [ity ete dashavidhāḥ satvā bodhisatvakaruṇāyā ālambanaṃ] /
de ni lam dang mi mthun pa zhes bya’o. lam dang mi mthun pas na de dag la ’phral du ’phags par ’gyur ba med pa’i phyir, ’phags pa ma yin pa’i skye mched do. 
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de la byang chub sems dpa’ lam la gnas nas, lam dang mi ’thun pa la spyod pa’i sems can rnams la snying rje chen po skyed cing, lam gyi skye mched kyang mi ’dor ba, ’di ni byang chub sems dpa’i skye mched la mkhas pa zhes bya’o. 
tatra bodhisattvamārge sthito mārgapratikūlacariteṣu sattveṣu mahākaruṇām utpādayati mārgāyatanaṃ ca notsṛjatīdam ucyate bodhisattvasyāyatanakauśalyam. 
Established on the way of the bodhisattvas he produces great compassion towards beings practising things in opposition to the way, and yet he does not give up the field of the way; this is called the bodhisattva’s skill with the fields. 
de la byang chub sems dpa’ lam la gnas nas zhes bya ba ni gong du bshad pa’i lam de la gnas pa’o. lam dang mi mthun pa la spyod pa’i sems can rnams la snying rje chen po bskyed cing zhes bya ba la, lam dang mi mthun pa la gnas pa’i sems can bcu ba rnams te, sems can de dag la snying rje chen po bskyed pa’o. lam gyi skye mched kyang mi ’dor ba zhes bya ba ni lam gyi skye mched las nyams par yang mi ’gyur zhes bya ba’i tha tshig ste, de ltar shes pa de ni byang chub sems dpa’i skye mched la mkhas pa zhes bya’o. 
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de la byang chub sems dpa’i bden pa la mkhas pa gang zhe na? 
tatra katamad bodhisattvasya satyakauśalyam? 
4) What then is the bodhisattva’s skill with truths? 
skye mched la mkhas pa bshad pa’i ’og tu bden pa la mkhas pa bstan te, ji ltar bstan pa bzhin du bshad par ’dod nas de la byang chub sems dpa’i bden pa la mkhas pa gang zhe na, de la zhes bya ba’i don ni sngar bshad pa bzhin no. gang de bzhin gshegs pas gsungs shing bshad pa rnams ni phyin ci ma log pa, ma nor ba de kho na nyid mi slu ba yin pas na bden pa zhes bya’o, bden pa de la mkhas pa bden pa la mkhas pa ste, bden pa’i rang bzhin dang mtshan nyid phyin ci ma log par rtogs pa’o.
Cf. Bbh. p. 29217ff: punar anekavidham avitathārthena tāvad ekam eva satyaṃ. na dvitīyam asti. dvividham satyam. saṃvṛtisatyaṃ parmārthasatyaṃ ca. trividhaṃ satyaṃ. lakṣaṇasatyaṃ vāksatyaṃ kriyāsatyaṃ ca. caturvidhaṃ duḥkhasatyaṃ yāvan mārgasatyaṃ. 
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’jug pa bzhi ni byang chub sems dpa’i bden pa la mkhas pa yin te.  ’jug pa bzhi gang zhe na? 
catuṣpraveśaṃ bodhisattvasya satyakauśalyam.  katame catvāraḥ praveśāḥ? 
The bodhisattva’s skill with truths consists in four entrances [of understanding or knowledge].  Which four entrances? 
  ’jug pa bzhi ni byang chub sems dpa’i bden pa la mkhas pa yin te zhes bya ba la rtogs pa bzhi’am, shes pa bzhi ni byang chub sems dpa’i bden pa la mkhas pa zhes bya ba ste, ’phags pa’i bden pa bzhi rtogs pa la bya bar dgongs so. bstan pa dang bshad pa’i tshul du khong du chud par bya ba’i phyir ’jug pa bzhi gang zhe na zhes bya ba la sogs pa smos te, rtogs pa bzhi gang zhe na zhes bya ba’i tha tshig go, gang ’di sdug bsngal shes pa dang zhes bya ba la sogs pas ni bstan pa’i tshul bshad do.
 
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gang ’di: a) sdug bsngal shes pa dang; 72 ::: b) kun ’byung ba shes pa dang; c) ’gog pa shes pa dang; d) lam shes pa’o.  de la sdug bsngal shes pa zhes bya ba ni gang phung po rnams kyi mi skye bar shes pa’o;  kun ’byung ba shes pa zhes bya ba ni gang sred pa legs par ’joms pa’i shes pa’o;  ’gog pa shes pa zhes bya ba ni ma rig pa dang bag la nyal ba rnams mi ’byung ba’o;  lam shes pa zhes bya ba ni mnyam pa nyid du gyur pa’i chos thams cad la sgro mi ’dogs pa ste;  de ni byang chub sems dpa’i bden pa shes pa’o. 
yad idam duḥkhajñānaṃ samudayajñānaṃ nirodhajñānaṃ mārgajñānam.  tatra duḥkhajñānam iti yat skandheṣv anutpādajñānam,  samudayajñānam iti yat tṛṣṇāyāṃ sunihatajñānam,  nirodhajñānam ity avidyānuśayāpravṛttiḥ,  mārgajñānam iti sarveṣu samatābhūteṣu dharmeṣv asamāropaḥ,  tad bodhisattvasya satyajñānam. 
Knowledge of suffering, knowledge of origin, knowledge of cessation and knowledge of the way.  There, knowledge of suffering is the knowledge that the parts of personality are unborn,  knowledge of origin is the knowledge that thirst has been vanquished,  knowledge of cessation is the non-activity of ignorance and propensities,  while knowledge of the way is when one does not impute anything to any moments of existence in that they are the same,  that is the bodhisattva’s knowledge of the truths. 
          Interpretations of the Four Truths are presented in ṭ.: de la sdug bsngal shes pa zhes bya ba ni zhes bya ba la sogs pas bshad pa’i tshul bstan to. ci’i phyir ’phags pa’i bden pa bzhi bshad ce na? kun nas nyon mongs pa dang rnam par byang ba’i phyogs kyi ’bras bu dang rgyu mdor phyin ci ma log par bstan pa’i phyir ’phags pa’i bden pa bzhi bshad do. de la kun nas nyon mongs pa’i ’bras bu mdor phyin ci ma log par bstan pa ni sdug bsngal gyi bden pa’o; kun nas nyon mongs pa’i phyogs kyi rgyu mdor phyin ci ma log par bstan pa ni kun ’byung ba’i bden pa’o; rnam par byang ba’i phyogs kyi ’bras bu mdor phyin ci ma log par bstan pa ni ’gog pa’i bden pa’o, rnam par byang ba’i phyogs kyi rgyu mdor phyin ci ma log par bstan pa ni lam gyi bden pa’o. yang na nad dang, nad kyi gzhi dang, nad med pa dang, sman lta bur bstan pa’i phyir bden pa bzhi nyid du bshad de, mi mang mi nyung zhes bya ba sbyar ro. de la nad lta bu ni sdug bsngal gyi bden pa’o, nad kyi gzhi lta bu ni kun ’byung gyi bden pa’o, nad med pa lta bu ni ’gog pa’i bden pa’o, sman lta bu ni lam gyi bden pa’o. yang na me dang, shing dang, me zhi ba dang, me ’gog pa’i rgyu lta bu yin pas ’phags pa’i bden pa bstan te, me lta bu ni sdug bsngal gyi bden pa ste, me’i gdung ba dang ’dra bar sdug bsngal gyi gdung ba dang ldan pa’i phyir ro, shing lta bu ni kun ’byung ba’i bden pa ste, shing me skye ba’i rgyu byed pa bzhin du kun ’byung ba yang sdug bsngal skyed pa’i rgyu byed pa’i phyir ro, me zhi ba lta bu ni ’gog pa’i bden pa ste, me’i gdung ba zhi ba dang ’dra bar sdug bsngal gyi gdung ba zhi ba’i phyir ro, me zhi ba’i rgyu lta bu ni lam gyi bden pa ste, ’gog pa thob pa’i rgyur gyur pa’i phyir ro. yang na bu lon dang, dbul ba dang, bu lon sbyangs pa dang, gter lta bu yin pas bden pa bzhi’o, bu lon lta bu ni sdug bsngal gyi bden pa ste, rtag tu yid mi bde ba’i gdung ba dang ldan pas so, dbul ba lta bu ni kun ’byung ba’i bden pa ste, dbul ba’i rgyus bu lon chags pa dang ’dra bar kun ’byung ba’i rgyus sdug bsngal skyed pa’i phyir ro, bu lon sbyangs pa lta bu ni ’gog pa’i bden pa ste, bu lon sbyangs na bu lon gyi mi bde ba med pa bzhin du sdug bsngal rnams med pa’i phyir ro, gter lta bu ni lam gyi bden pa ste, gter bu lon sbyong ba’i rgyur gyur pa dang ’dra bar lam ni ’gog pa ’thob pa’i rgyur gyur pa’i phyir ro. sdug bsngal shes pa gang yin pa bstan pa’i phyir de la sdug bsngal shes pa zhes bya ba ni gang phung po rnams mi skye bar shes pa’o zhes bya ba gsungs te, spungs shing tshogs su gyur pa’i phyir phung po ste, de’ang gzugs dang, tshor ba dang, ’du shes dang, ’du byed dang, rnam par shes pa’i phung pa’o, phung po de dag sgyu ma dang gzugs brnyan tsam du snang mod kyi, ngo bo nyid kyi skye ba med pas na mi skye ba’o, ’di ltar phung po lnga rnams las ’phags pa’i nyan thos dag sdug bsngal ba dang mi rtag pa la sogs par rtogs pa ni ma yin gyi, thog ma nas ngo bo nyid kyis ma skyes par shes pa ni sdug bsngal shes pa’o; kun ’byung ba shes pa bstan pa’i phyir gang sred pa legs par ’joms pa’i shes pa’o zhes bya ba smos te, de la sred pa gang zhe na? gang mdo las bcom ldan ’das kyis: yang srid pa ’byung bar byed pa dang, dga’ ba’i ’dod chags dang ldan pa dang, de dag de dag la mngon par dga’ ba’i sred pa’o zhes gsungs pa’o; de la sred pa ni sgo gsum gyis zhugs pa yin te, yang ’byung ba’i srid pa ’dod pa dang, yul ’dod pa’o, de la yang ’byung ba’i srid pa ’dod pa ’di yang srid pa ’dod pa ’byung ba byed pa yin no, yul ’dod pa ni rnam pa gnyis te, yul thob pa rnams la yid bde zhing lhag par chags pa dang ldan pa dang, yul ma thob pa rnams la kun tu sbyor bar ’dod pa dang ldan pa’o, de la yul thob pa rnams la yid bde zhing lhag par chags pa dang ldan pa gang yin pa de ni dga’ ba’i ’dod chags dang ldan pa zhes bya’o, yul ma thob pa rnams la kun tu sbyor bar ’dod pa dang ldan pa gang yin pa de ni de dag la mngon par dga’ ba zhes bya’o; legs pa ’joms pa’i shes pa ni srid pa de dag ma lus par spang ba’i thabs shes pa ste, ’joms pa zhes bya ba ni spong ba’i don to; nyan thos dag ltar kun ’byung ba’i bden pa la rgyu dang rkyen la sogs par rtogs pa ni ma yin gyi, sdug bsngal gyi phung po ’byung ba’i rgyu ’dod chags kyi rang bzhin sred pa zhes bya ba rab tu spang ba’i thabs shes pa ni kun ’byung ba shes pa zhes bya’o. ’gog pa shes pa bstan pa’i phyir ’gog pa shes pa zhes bya ba ni ma rig pa dang bag la nyal rnams mi ’byung ba’o zhes gsungs te, de yang ma rig pa mi ’byung ba dang, bag la nyal rnams mi ’byung ba’o zhes bya bar sbyar ro; de la ma rig pa ni de kho na la kun tu gti mug pa ste, ma rig pa ma lus par spangs nas phyis de’i rgyud la mi skye bar ’gyur ba ni ma rig pa mi ’byung ba’o; bag la nyal gyi sgras ’dod chags la sogs pa nyon mongs pa gzhan gyi bag la nyal la bya ste, de dag ma lus par spangs nas phyis de’i rgyud la mi skye ba ni bag la nyal rnams mi ’byung ba’o; bag la nyal smos pas ma rig pa yang smras pa yin mod kyi, ma rig pa ni nyon mongs pa thams cad ’byung ba’i rgyu ste, gtso bo yin par bstan pa’i phyir ming gis bkar te smos te; yang na ma rig pa bag la nyal bas na ma rig pas bag la nyal te, ma rig pa la sogs pa’i bag la nyal rnams thog ma nas ma skyes pas mtha’ ’gag pa yang med pa ni ma rig pa dang bag la nyal rnams mi ’byung ba zhes bya’o; ’gog pa’i bden pa la ’phags pa nyan thos dag ltar zhi ba dang gya nom pa la sogs pa rtog pa ni ma yin gyi, ma rig pa la sogs pa bag la nyal rnams thog ma nas ma skyes pas mtha’ ’gag pa yang med par shes pa ni ’gog pa zhes bya’o. lam shes pa bstan pa’i phyir lam shes pa zhes bya ba ni mnyam pa nyid du gyur pa’i chos thams cad la sgro mi ’dogs pa ste zhes bya ba smos te, lam gyi bden pa la yang ’phags pa nyan thos pa dag ltar nyon mongs pa’i phyogs spong ba dang rnam par byang ba’i phyogs sgrub par rtogs pa ni ma yin gyi, nyon mongs pa dang rnam par byang ba’i phyogs gnyi ga yang mnyam pa nyid du rtogs pas de nyid la sgro ’dogs pa med pa ni lam shes pa zhes bya’o; yang na chos thams cad ni nam mkha’ dang ’dra bar ro gcig pas mnyam pa nyid du gyur pa’o, mnyam pa nyid du gyur pa’i chos de dag las spang ba dang, blang ba dang, rtag pa dang, mi rtag pa dang, yod pa dang, med pa dang, skye ba dang, mi skye ba la sogs par sgro mi ’dogs pa ni lam shes pa’o. de ni byang chub sems dpa’i bden pa shes pa’o zhes bya ba la bden pa bzhi po gong du bshad pa lta bu’i tshul du shes pa ni byang chub sems dpa’i bden pa shes pa zhes bya’o. 
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de la byang chub sems dpa’ ’phags pa’i bden pa bzhi po de dag la de lta bus shes rab dang ye shes kyis rab tu shes kyang, sems can la lta ba’i phyir mngon sum du mi byed cing, sems can rnams kyang yongs su smin par byed de. ’di ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o. 
tatra bodhisattvas tāni catvāri satyāni evaṃ prajñayā jñānena ca prajānann api sattvāvekṣayā na sākṣātkaroti, sattvān paripācayati, idam ucyate bodhisattvasya satyakauśalyam. 
When, even though he understands those four truths with that kind of insight and knowledge, he does not realize them – for the sake of living beings – but matures living beings, it is called the bodhisattva’s skill with truths [including both insight and expedient means (prajñopāyaparigṛhīta) ]. 
byang chub sems dpa’i bden pa shes pa de dag kyang shes rab dang thabs kyis yongs su zin pa yin par bstan pa’i phyir de la byang chub sems dpa’ ’phags pa’i bden pa bzhi po de dag la de lta bur shes rab dang ye shes kyis rab tu shes kyang zhes bya ba la sogs pa smos te, ’phags par ’gyur ba’i bden pa yin pas na ’phags pa’i bden pa’am, ’phags pa rnams kyis bden pa de dag de kho na lta bu yin par bden pa’i sgo nas yang dag pa ji lta ba bzhin mkhyen cing gzigs kyi, byis pa rnams kyis yang dag pa ji lta ba bzhin du mi shes mi mthong bas na, de’i phyir ’phags pa bden pa rnams zhes bya’o. yang na ’phags pa sangs rgyas dang sangs rgyas kyi nyan thos rnams kyis bshad pa’i bden pa yin pas na ’phags pa’i bden pa ste, ’phags pa ma yin pas bshad rnams kyang de bzhin gshegs pa rnams kyi byin gyi rlabs kyis ’chad pa dang, bcom ldan ’das kyi bstan pa ’dzin pa dang, ’phags par ’gyur ba’i rgyu byed pas na ’phags pa’i bden pa zhes bya’o. de lta bur zhes bya ba ni gong du bstan pa lta bur ro. rang gi mtshan nyid rtogs pa ni shes rab yin la, spyi’i mtshan nyid rtogs pa ni ye shes so, yang na skabs ’dir shes rab bshad pas shes rab nyid, gong du bshad pa lta bu’i tshul du stong par rtogs pa la ye shes zhes bya ste, ’di ni shes rab kyis zin pa bstan to. sems can la lta ba’i phyir mngon sum du mi byed cing sems can rnams kyang yongs su smin par byed de zhes bya ba ni de ltar bden pa bzhi rtogs kyang snying rje chen pos sems can gyi don gyi phyir nyan thos bzhin du zhi ba phyogs gcig pa’i mya ngan las ’das pa mngon du mi byed cing thabs rnam pa sna tshogs kyis sems can smin par yang byed do, ’di ni thabs kyis zin par bstan to. ’di ni byang chub sems dpa’i bden pa la mkhas pa’o zhes bya ba la thabs dang shes rab kyis yongs su zin pa gong du bshad pa lta bur bden pa bzhi po shes pa ’di ni byang chub sems dpa’i bden pa la mkhas pa’o – "... Understanding the individual characteristics (svalakṣaṇa) is insight (prajnyā), while understanding the general characteristics (sāmānyalakṣaṇa) is knowledge (jnyāna). In this case, however, the insight mentioned is just insight, and knowledge is the understanding of emptiness (shūnyatādhigama) in the way explained above; it is taught that this [viz. the bodhisattva’s way of behaviour] is included in insight (prajnyāparigṛhīta). He does not realize them – for the sake of living beings - but matures living beings, the sūtra says; though understanding the four truths he does not realize extinction (nirvāṇa) – exclusively (ekāntika) peaceful (shānta) – like the disciples (shrāvaka), so that, with great compassion for the sake of living beings, he may mature living beings with expedient means; it is taught that this [viz. the bodhisattva’s way of behaviour] is included in expedient means (upāyaparigṛhīta). This is called the bodhisattva’s skill with truths, it says, the knowledge of the four truths as described above is included in insight and expedient means (prajnyopāyaparigṛhīta)." 
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gzhan yang byang chub sems dpa’i bden pa rnam pa gsum ste; 
punar aparaṃ trividhaṃ bodhisattvasya satyam. 
Further, the bodhisattva’s truth is of three kinds. 
 
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rnam pa gsum gang zhe na?  gang ’di: a) kun rdzob kyi bden pa dang; b) don dam pa’i bden pa dang; c) mtshan nyid kyi bden pa’o. 
katamat traividhyam?  yad idaṃ saṃvṛtisatyaṃ paramārthasatyaṃ lakṣaṇasatyam. 
What three?  Concealed truth, the highest truth and the truth of essential characteristics. 
  bden pa’i mtshan nyid gzhan yang bstan par bzhed nas gzhan yang byang chub sems dpa’i bden pa rnam pa gsum ste zhes bya ba la sogs pa gsungs te, gzhan yang zhes bya ba ni gong du bden pa bzhi bshad pa tsam du yang ma zad kyi, bden pa rnam pa gsum yang yod de zhes bya bar dgongs pa’o. ’dir yang bstan pa dang bshad pa’i tshul du rig par bya ste, gang ’di kun rdzob kyi bden pa dang zhes bya ba la sogs pa ni bstan pa’i tshul lo, de la kun rdzob kyi bden pa gang zhe na zhes bya ba la sogs pa ni bshad pa’i tshul lo. kun rdzob nyid bden pa yin pas kun rdzob kyi bden pa ste, sgyu ma dang smyig rgyu tsam ji ltar snang ba rnams de bzhin du bya ba byed pa’i phyir ro. don dam pa nyid bden pa yin pas don dam pa’i bden pa ste, mi slu ba’i bdag nyid du pyin ci ma log pa’i phyir ro. mtshan nyid bden pa yin pas na mtshan nyid kyi bden pa yin pa ste, chos thams cad ro gcig par ma nor ba’i phyir ro.
ci’i phyir bden pa rnam pa gsum bshad ce na? sems can rnam pa gsum gyi don du dgongs nas bden pa rnam pa gsum bshad de, sems can rnam pa gsum ni yongs su ma smin pa’i sems can dang, yongs su smin pa’i sems can dang, chos nyid zab mo la kun tu mgo rmongs pa’i sems can no. de la yongs su ma smin pa’i sems can gyi don kun rdzob kyi bden pa bstan to; yongs su smin pa’i sems can gyi don du don dam pa’i bden pa bstan to; chos nyid zab mo la kun tu mgo rmongs pa’i sems can gyi don du mtshan nyid kyi bden pa bstan to – "Why are the truths explained as being of three kinds? Having in mind the good of three kinds of beings (trividhasattvārthaṃ saṃdhāya) the truths are explained as being of three kinds, and those three kinds of beings are (1) the beings who are not matured (aparipācita), (2) those who are matured (paripācita), and (3) those who are deluded as to the deep nature of the moments of existence (gaṃbhīradharmatā)......
de bas na ’phags pa sa bcu’i mdo las kyang: sems can gzhan gyi bsam pa ji lta ba bzhin du tshim par byed pas kyang kun rdzob kyi bden pa rab tu shes so, bgrod pa gcig pu la yang dag par gzhol bas don dam pa’i bden pa rab tu shes so, rang dang spyi’i mtshan nyid rtogs pas mtshan nyid kyi bden pa rab tu shes so zhes gsungs so – "Thus it is also said in the noble Dashabhūmikasūtra: ’He knows the concealed truth to please other beings according to their intentions, he knows the highest truth to attain the one principle, he knows the truth of essential characteristics to understand individual and general characteristics’."
The quotation is from Dbh. p. 4223-26: sa parasatvānāṃ yathāshayasaṃtoṣaṇāt saṃvṛtisatyam prajānāti, ekanayasamavasaraṇāt paramārthasatyam prajānāti, svasāmānyalakṣaṇānubodhāl lakṣaṇasatyam prajānāti. Dbh., in the sections 5c-d, also deals with satyakaushalya. 
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de la kun rdzob kyi bden pa gang zhe na?  ’jig rten gyi tha snyad dang, yi ge dang, sgra dang, brdas bstan pa ji snyed pa’o.  don dam pa’i bden pa ni: gang la sems kyi rgyu ba med pa ste, yi ge lta ci smos.  mtshan nyid kyi bden pa ni: gang ’di mtshan nyid thams cad mtshan nyid gcig pa ste; mtshan nyid gcig po yang mtshan nyid med pa’o. 
tatra katamat saṃvṛtisatyam?  lokavyavahāro yāvad akṣaraśabdasaṃketanirdiṣṭam.  paramārthasatyaṃ yatra cittasyāpy apracāraḥ, kaḥ punar vādo ’kṣarāṇām?  lakṣaṇasatyaṃ yad idaṃ sarvalakṣaṇam ekalakṣaṇam, ekalakṣaṇam alakṣaṇam. 
(p. 73) What is concealed truth?  Worldly conventions, all that is expressed with syllables, words and designations.  The highest truth is where there is no activity even of thoughts, so how can one speak of that of syllables?  The truth of characteristics [which really is the same as the highest truth, a way to understand the highest truth] is that all characteristics have one characteristic, and that one characteristic is the absence of characteristics. 
    de la kun rdzob kyi bden pa bshad par bzhed nas ’jig rten gyi tha snyad dang, yi ge dang, sgra dang, brdas bstan pa ji snyed pa zhes gsungs te, ji snyed pa zhes bya ba’i sgra thams cad dang sbyar te, ’jig rten gyi tha snyad ji snyed pa dang, yi ges bstan pa ji snyed pa dang, sgras bstan pa ji snyed pa dang, brdas bstan pa ji snyed pa zhes bya bar sbyar ro. ji snyed kyi sgra ni ji tsam yod pa’i don drangs te, ’jig rten gyi tha snyad ji tsam yod pa zhes bya ba’i tha tshig go. de la ’jig rten gyi tha snyad ni bstan pa’o; lhag ma rnams ni bshad pa ste: yi ge a dang ka la sogs pa gsung rab kyi lung dang ’brel pa rnams so; sgra ni gsung rab kyi lung dang ’brel pa ’du byed mi rtag ces bya ba la sogs pa’i tshig gi rkang pa rnams so; brda ni don ston par nus shing khong du chud par nus pa’i tshig gi rkang pa rnams so. ji snyed ces bya ba’i tshig gi lung ’ba’ zhig gi ma yin gyi, ’jig rten gyi yig ge dang sgra la sogs pa ci tsam yod pa rnams kyang sdud de, de yang yid kyi dang ngag gi sgo nas ston pa rnam pa gnyis so; de la yid kyis ston pa ni ji ltar brgya byin la yid kyis chos mngon par bshad pa dang, de dag gis kyang rang gi the tshom yid la btags pa dang, lan kyang yid kyis tshigs su bcad pas glan no, mdo de dang de dag las ’byung ba lta bu’o; ngag gis bstan pa ni tshig gi rig byed rnam pa sna tshogs nyan pa’i gang zag rnams kyi rna bar song ba rnams so, de dag gis ni mdor na ’di skad du: gdul bar bya ba’i sems can rnams kyi dbang du ji tsam du tha snyad brjod pa thams cad kun rdzob kyi bden pa yin no, zhes bstan te, de ltar dkon mchog sprin gyi mdo las kyang: rigs kyi bu, chos bcu dang ldan na byang chub sems dpa’ kun rdzob la mkhas pa rnams yin no, bcu gang zhe na? ’di lta ste, gzug su’ang ’dogs la, don dam par na gzugs su’ang mi dmigs shing mi chags so; de bzhin du tshor ba dang, ’du shes dang, ’du byed dang, rnam par shes par kyang ’dogs la, don dam par na rnam par shes par kyang mi dmigs shing mngon par mi chags so zhes bya ba nas sangs rgyas kyi chos rnams su’ang ’dogs la, don dam par na sangs rgyas kyi chos su yang mi dmigs shing mngon par mi chags so; byang chub tu’ang ’dogs la, byang chub sems dpar yang mi dmigs shing de la mngon par mi chags so; rigs kyi bu, de lta bas na ming dang, ’dogs pa dang, tha snyad de ni kun rdzob ces bya ste, kun rdzob kyi chos rnams la don dam pa med kyi, kun rdzob kyi chos med par yang don dam pa bstan par mi nus so zhes gsungs so.  125b4-126a2: de las bzog pa ni don dam pa ste, de bstan par bzhed nas don dam pa’i bden pa ni gang la sems kyi rgyu ba yang med pa ste, yi ge lta ci smos zhes bya ba gsung so. don dam pa ni skye ba dang, mi skye ba dang, bsam du yod pa dang, bsam du med pa dang, rtag pa dang, mi rtag pa dang, brjod du yod pa dang, brjod du med pa dang, ’gog pa dang, mi ’gog pa dang, shes par rung ba dang, shes par mi rung ba dang, rtag pa dang, mi rtag pa zhes bya ba la sogs pa’i spros pa thams cad las ’das pa yin pas sems kyi rgyu ba med pa zhes bya ste, sems dang sems las byung ba’i spyod yul las ’das te, don dam pa dang de’i rig pa’i ye shes gnyis su med pa’i phyir sems kyi yul du yang mi ’gyur na yi ge lta ci smos zhes bya ba’i tha tshig go. de bas na dkon mchog sprin gyi mdo las kyang: rigs kyi bu, chos bcu dang ldan na byang chub sems dpa’ don dam pa la mkhas pa rnams yin no, bcu gang zhe na? ’di lta ste, mi skye ba’i chos nyid dang ldan pa rnams yin, mi ’gog pa’i chos nyid dang, mi ’jig pa’i chos nyid dang, mi len mi ’dor ba’i chos nyid dang, tshig gi spyod yul las yang dag par ’das pa’i chos nyid dang, smrar med pa’i chos nyid dang, spros pa med pa’i chos nyid dang, brjod du med pa’i chos nyid dang, zhes bya ba la sogs pa gsung so.
The Sanskrit fragment in Pras. p. 3742 reads jnyānasya; cittasya is, however, confirmed by T1 p. 197b9 心行 xin xing, and also by Satyadvayavibhanggavṛtti (cf. Masamichi Ichigo in Taishūkyō no sōgōteki kenkyū p. 107): gang la sems rgyu ba yang med na). 
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de la byang chub sems dpa’ kun rdzob kyi bden pa bstan pas kyang yongs su mi skyo;  don dam pa’i bden pa mngon sum du byed par yang mi ltung;  mtshan nyid kyi bden pas bden pa gcig tu rtogs kyang, sems can rnams kyang yongs su smin par byed de;  ’di ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o. 
tatra bodhisattvaḥ saṃvṛtisatyanirdeśena na parikhidyate,  paramārthasatyasākṣātkaraṇe ’pi na patati;  lakṣaṇasatyenaikasatyam adhigacchann api sattvān paripācayati;  idam ucyate bodhisattvasya satyakauśalyam. 
There the bodhisattva does not get tired of teachings of concealed truth [understanding things by insight (prajñā) to be non-existent (abhāva) like an illusion, a dream or a reflection],  does not fall into realizing the highest truth [not being concerned, like the disciples, only with the peace of extinction and suchness (tathatā) ];  even though understanding the one truth by means of the truth of characteristics he matures living beings;  this called the bodhisattva’s skill with truths [including both insight and expedient means (prajñopāyaparigṛhīta) ]. 
de la mtshan nyid kyi bden pa bshad par bzhed nas mtshan nyid kyi bden pa gang zhe na zhes khong nas dris pa dang mtshan nyid kyi bden pa ni: gang ’di mtshan nyid thams cad mtshan nyid gcig pa ste zhes bya ba gsungs te, ’di ltar sa’i mtshan nyid sra ba dang, chu’i mtshan nyid gsher ba dang, zhes bya ba nas gzugs kyi mtshan nyid thogs pa dang bcas pa dang, tshor ba’i mtshan nyid myong bar byed pa zhes bya ba la sogs pa thams cad ni mtshan nyid gcig pa ste, de bzhin nyid kyi mtshan nyid du ’dra ba’i phyir ro. mtshan nyid gcig po de’i mtshan nyid kyang gang zhe na? de’i phyir mtshan nyid gcig po yang mtshan nyid med pa’o zhes bya ba gsungs te, de bzhin nyid de ni mtshan nyid du bgrang ba thams cad las ’das pa ste, skye ba dang, ’gag pa dang, yod pa dang, med pa dang, rtag pa dang, mi rtag pa la sogs pa gang gi mtshan nyid kyang ma yin pas na mtshan nyid med pa’o. mtshan nyid med pa’i bden pa ’di yang don dam pa’i bden pa nyid de, de la gzhan ma yin na ci’i phyir don dam pa’i bden pa zhes bya ba dang mtshan nyid kyi bden pa zhes bya ba gnyis su bshad? de ni bden te, de las gzhan ma yin mod kyi, ’dis don dam pa mtshon par byed, khong du chud par byed pas na mtshan nyid kyi bden pa ste. de bas na mtshan nyid kyi bden pa ni don dam pa la ’jug pa’i sgo lta bur gzhag go. yang na sems can rnam pa gsum gyi don gyi phyir bden pa rnam pa gsum bshad de, nyes pa med do.  byang chub sems dpa’i bden pa rnam pa gsum yang thabs dang shes rab kyis yongs su zin pa yin te, de bstan pa’i phyir de la byang chub sems dpa’ kun rdzob kyi bden pa bstan pas kyang yongs su mi skyo ba zhes bya ba la sogs pa gsungs te, sems can gyi don du byang chub sems dpa’ kun rdzob kyi bden pa tha snyad dang, yi ge dang, brda la sogs pa gzhan la bstan kyang kun rdzob kyi bden pa la yid ’byung zhing skyo ba med de, shes rab kyis zin pas de dag sgyu ma dang, rmi lam dang, gzugs brnyan lta bur dngos po med par khong du chud pa’i phyir ro. don dam pa’i bden pa mngon sum du byed par yang mi ltung zhes bya ba ni thabs kyis yongs su zin pas ji ltar ’phags pa nyan thos rnams zhi ba phyogs gcig pa’i mya ngan las ’das pa la gnas pa lta bur de bzhin nyid ’ba’ zhig gi phyogs su yang gnas par mi byed ces bya ba’i don to.  mtshan nyid kyi bden pa gcig tu rtogs kyang sems can rnams yongs su smin par byed de zhes bya ba ni mtshan nyid kyi bden pa khong du chud pas don dam pa dang, kun rdzob kyi bden pa dang, sdug bsngal dang, kun ’byung ba dang, ’gog pa dang, lam la sogs pa’i bden pa rnams de bzhin nyid kyi mtshan nyid du ro gcig par rtogs kyang thabs rnam pa sna tshogs kyis theg pa rnam pa gsum du gar rigs rigs su sems can rnams yongs su smin par byed de, de lta bur thabs dang shes rab kyis yongs su zin pa’i bden pa rtogs pa ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o.
ṭ. fol. 126b5-127a6 then quotes in an abridged form Paripākapaṭala in Bbh p. 78ff, on paripāka: de la yongs su smin pa gang zhe na? de yang mdor rnam pa gsum ste: 1) yongs su smin pa’i rang bzhin dang, 2) yongs su smin par bya ba’i gang zag dang, 3) yongs su smin pa’i rnam pa rab tu dbye ba’o. 1) yongs su smin pa’i rang bzhin ni dper na ’bras bu smin par gyur na rdol par ’os pa dang ’bras bu smin nas nam kun tu bza’ bar ’os pa’i dus na yongs su smin pa zhes bya ba, de bzhin du dge ba’i chos rnams kyi sa bon yang nas yang du bsten pa dang ldan pas nyon mongs pa dang shes bya’i sgrib pa spong bar nus pa dang rjes su mthun pa’i lus dang sems las su rung ba rnyed nas nyon mongs pa dang shes bya’i sgrib pa spong ba’i mthu dang ldan pa ni yongs su smin pa’i rang bzhin zhes bya’o. 2) yongs su smin par bya ba’i gang zag ni rnam pa bzhi ste, nyan thos kyi rigs can dang, rang sangs rgyas kyi rigs can dang, sangs rgyas kyi rigs can dang, rigs med pa’i gang zag go. de la rigs can gsum ni theg pa gsum du yongs su smin par bya’o, rigs med pa’i gang zag kyang lha dang mi’i bde ’gror yongs su smin par bya’o. 3) yongs su smin pa’i rnam pa rab tu dbye ba yang mdor na gsum ste, a) dbang po yongs su smin pa dang, b) dge ba’i rtsa ba yongs su smin pa dang, c) shes pa yongs su smin pa’o. de la a) dbang po yongs su smin pa ni tshe dang, mdog dang, rigs dang, dbang phyug phun sum tshogs pa dang, tshig btsun pa dang, dbang che bar grags pa dang, mir gyur pa dang, rig pa’i gnas rnams la mkhas pa’o. b) dge ba’i rtsa ba yongs su smin pa ni gang rang bzhin gyis nyon mongs pa shas chung ba las na rang bzhin gyis sdig pa mi dge ba’i chos la sems mi ’jug cing sgrib pa chung ba dang, rtog pa nyung ba dang, drang zhing mthun par ’dzin pa yin no. c) shes pa yongs su smin pa ni dran pa dang ldan pa, yid gzhungs pa dang ldan pa, legs par smras pa dang nyes par smras pa’i chos rnams kyi don kun shes par nus shing lhan cig skyes pa’i shes rab kyis rang gi sems la yod pa’i nyon mongs pa sel nus pa’i mthu dang ldan pa’o.
Bbh. p. 781-7922: tatra paripākaḥ katamaḥ. paripākaḥ samāsataḥ ṣaḍbhir ākārair veditavyaḥ. svabhāvato ’pi paripācyapudgalato ’pi paripākaprabhedato ’pi [paripākopāyato ’pi paripācakapudgalato ’pi paripakvapudgalalakṣaṇato ’pi] ca.
1) tatrāyaṃ paripākasvabhāvaḥ kushaladharmabīje sati kushalānāṃ dharmāṇām āsevanānvayād yā kleshajnyeyāvaraṇaprahāṇavishuddhyanukūlā kāyacittakarmaṇyatā kalyatā samyakprayoganiṣṭhā [yatra sthitāḥ shāstāraṃ vā āgamyānāgamya vā shāstāraṃ bhavyo bhavati pratibalo ’nantaraṃ kleshāvaraṇaprahāṇaṃ vā sākṣātkartuṃ jnyeyāvaraṇaprahāṇaṃ vā]. tad yathā vraṇo yadā paripāṭanāya niṣṭhāgato bhavaty anaṃtaraṃ pāṭanārhaḥ. sa paripakva ity ucyate. [ghaṭaghaṭīsharāvādi ca mṛnmayaṃ bhāṇḍaṃ yadā paribhogāya bhavaty anantaraṃ paribhogārhaṃ. tadā paripakva ity ucyate]. phalāni vā āmrapanasādīni yadā paribhogāya niṣṭhāgatāni bhavaṃty anantaraṃ paribhogārhāṇi. tadā paripakvānīty ucyaṃte. evam eva kushalānāṃ dharmāṇām āsevanānvayād yāsau samyakprayoganiṣṭhā anantaraṃ vishuddhaye saṃvartate. sa paripākasvabhāvaḥ.
2) tatra paripācyāḥ pudgalāḥ samāsatash catvāraḥ. shrāvakagotraḥ shrāvakayāne. pratyekabuddhagotraḥ pratyekabuddhayāne. buddhagotro mahāyāne paripācayitavyaḥ. agotrastho ’pi pudgalaḥ sugatigamanāya paripācayitavyo bhavati. [bodhisattvānāṃ buddhānāṃ ca bhagavatāṃ ity ete catvāraḥ pudgalāḥ eṣu caturṣu vastuṣu paripācayitavyāḥ. evaṃ paripācyapudgalataḥ paripāko veditavyaḥ.]
3) tatra paripākaprabhedaḥ katamaḥ. samāsataḥ ṣaḍvidhaḥ. indriyaparipākaḥ. kushalamūlaparipākaḥ. jnyānaparipākash ca [mṛdumadhyādhimātrash ca paripākaḥ].
a) tatrendriyaparipāko yā āyurvarṇakulaishvaryasaṃpad ādeyavacanatā maheshākhyatā manuṣyatvaṃ [mahotsāhatā yām āshrayaparipākaphalasaṃpadam āgamya bhavyo bhavaty ātaptānuyogāyāparikhinnamānasash ca] sarvavidyāsthānasamudāgamābhiyogeṣu.
b) kushalamūlaparipākaḥ katamaḥ. yā prakṛtyā mandarajaskatāyām āgamya prakṛtyaivāsya pāpakeṣv akushaleṣu cittaṃ na krāmati. mandanivaraṇash ca bhavati mandavitarkaḥ ṛjupradakṣiṇagrāhī.
c) jnyānaparipākaḥ katamaḥ. smṛtimāṃ bhavati medhāvī [pratibalash] ca bhavati subhāṣitadurbhāṣitānāṃ dharmāṇām arthasya ājnyānāya [udgrahaṇāya dhāraṇāya prativedhāya]. sahajayā prajnyayā samanvāgato bhavati yāṃ prajnyām āgamya bhavyo bhavati pratibalaḥ sarvato ’tayaṃtaṃ sarvasaṃkleshāc cittaṃ vimocayituṃ.
yongs su smin par byed pa ni theg pa gsum gyi rigs can gyi gang zag rnams so so’i theg pa’i chos rnams dang po bstan pa dang, de nas bsam pa dang, bsgom pa la sogs pa’i rim pas khad kyis nyon mongs pa dang shes bya’i sgrib pa spongs su btsud de, rang rang gi ’bras bu la ’god pa’o. The last paragraph of ṭ summarizes the rest of the Bbh-chapter.
Notes to the Sanskrit text: 1) ṭ tribhir 2) Bracketed parts, here and in the following, are not found in ṭ 3) The vraṇa and phala examples are confounded in ṭ, and the text is also further abridged. 4) ṭ trividhaḥ   
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gzhan yang bden pa rnam pa gnyis te.  rnam pa gnyis po gang zhe na?  gang ’di: a) tha snyad kyi bden pa dang; b) don dam pa’i bden pa’o. 
punar aparaṃ dvividhaṃ satyaṃ.  katamad dvaividhyam?  yad idaṃ vyavahārasatyaṃ paramārthasatyaṃ ca. 
Further, truth is of two kinds.  What two?  Truth of conventions [to teach the holy way (āryamārga), or things known through worldly knowledge (laukikajñāna) ], and the highest truth [to teach the fruit of the way, (mārgaphala), or things known through supramundane knowledge (lokottarajñāna) ]. 
    bden pa’i rnam pa gzhan yang bstan par bzhed na gzhan yang bden pa rnam pa gnyis te zhes bya ba la sogs pa gsungs te, gzhan yang zhes bya ba ni sngar bshad pa’i don du blta’o. ’dir yang bstan pa dang bshad pa’i tshul khong du chud par bya ba’i phyir rnam pa gnyis po gang zhe na? gang ’di tha snyad kyi bden pa dang don dam pa’i bden pa zhes bya ba bstan pa’i tshul bshad do. de la tha snyad kyi bden pa ni gang dus su zhes bya ba la sogs pas bshad pa’i tshul bstan to. ’jig rten gyi tha snyad rnams bden pas na tha snyad kyi bden pa ste, ji ltar snang ba tsam du bden pa’i phyir ro. de bas na mdo las kyang: ’jig rten rnams las gang yod par bden pa la yang de bden no zhes gsungs so. don dam pa nyid bden pas na don dam pa’i bden pa ste, ji ltar gnas pa las gzhan du mi ’gyur ba’i phyir ro. de bas na mdo las kyang: ’dus byas rnams ni bslu bas na brdzun pa yin gyi, ’dus ma byas ni bden pa’o zhes gsungs so. ci’i phyir bden pa gnyis bshad ce na? ’phags pa’i lam dang lam gyi ’bras bu bstan par bya ba’i phyir bden pa gnyis bshad de: ’phags pa’i lam bstan pa’i phyir tha snyad kyi bden pa bshad do, lam de’i ’bras bu bstan par bya ba’i phyir don dam pa’i bden pa bshad do. yang na ’jig rten pa’i shes pa’i yul dang ’jig rten las ’das pa’i shes pa’i yul la dgongs nas bden gnyis bshad de: ’jig rten pa’i shes pa’i yul la dgongs nas tha snyad kyi bden pa bshad do, ’jig rten las ’das pa’i shes pa’i yul la dgongs nas don dam pa’i bden pa bshad do. 
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de la tha snyad kyi bden pa ni: gang dus su bden par smra ba ste; gang ’di sdug bsngal gyi bden pa dang, kun ’byung ba’i bden pa dang, ’gog pa’i bden pa dang, lam gyi bden pa dang,  ’jig rten gyi tha snyad dang, yi ge dang, sgra dang, brdas bstan pa ji snyed pa’o.  don dam pa’i bden pa gang ’di brjed pa med pa’i chos can mya ngan las ’das pa ste.  de ci’i phyir zhe na?  rtag tu chos kyi de bzhin nyid kyi phyir,  de’i rigs ni rtag pa’i phyir ro. 
tatra vyavahārasatyaṃ yā kāle satyavāditā yad idaṃ duḥkhasatyaṃ samudayasatyaṃ nirodhasatyaṃ mārgasatyaṃ;  lokavyavahārasatyaṃ yāvad akṣaraśabdasaṃketanirdiṣṭam.  paramārthasatyaṃ yad idam asaṃmoṣadharma nirvāṇam.  tat kasya hetoḥ?  nityadharmatathatātvāt,  tadgotranityatvāt. 
[Non-confused (abhrānta) and pure worldly knowledge attained after the experience (pṛṣṭhalabdhaṃ laukikaṃ jñānam):] The truth of conventions is speaking the truth at the time [one comes back from concentration beyond thought-constructions (nirvikalpasamādhi), explaining the truths as experienced to mature those to be educated], the truth of suffering, the truth of origin, the truth of cessation and the truth of the way;  [and confused (bhrānta) worldly knowledge:] the conventions of the world, all that is expressed with syllables, sounds and designations.  The highest truth is the moment of existence never lost, extinction.  Why?  Because it is always the state of things such as they are,  because the essence of that [state of things] is always there. 
  de la tha snyad kyi bden pa bstan pa’i phyir tha snyad kyi bden pa ni zhes bya ba la sogs pa gsungs te, tshig gis mngon par brjod pa mang po ni tha snyad do, brjod pa des khong du chud par ’gyur ba’i bden pa ni tha snyad kyi bden pa’o. tha snyad kyi bden pa de’ang rnam pa gnyis te, ma ’khrul pa’i ’jig rten pa’i shes pa’i yul dang, ’khrul pa’i ’jig rten pa’i shes pa’i yul lo. de la ma ’khrul pa’i ’jig rten pa’i shes pa ni rjes las thob pa dag pa ’jig rten pa’i ye shes te, de’i yul bstan pa’i phyir gang dus su bden pa smra ba ste, gang ’di sdug bsngal gyi bden pa dang zhes bya ba la sogs pa gsungs pa’o. de la gang dus su bden par smra ba zhes bya ba ni de bzhin khong du chud pa dang ldan pa’i gang zag rnam par mi rtog pa’i ting nge ’dzin las langs nas bdag gis ji ltar myong ba’i don ’dul ba rnams yongs su smin pa’i dus dang sbyar te, rjes las thob pa dag pa ’jig rten pa’i ye shes kyis ’di ni sdug bsngal gyi bden pa ’di ni kun ’byung ba’i bden pa’o zhes phyin ci ma log par ’chad cing ston pa ni dus su bden par smra ba zhes bya’o. ’khrul pa’i ’jig rten pa’i shes pa’i yul bstan pa’i phyir ’jig rten gyi tha snyad dang zhes bya ba la sogs pa smras te, ’jig rten gyi tha snyad yi ge dang ’brel pa’i sgras bstan pa’i brda ni ’jig rten gyi tha snyad dang yi ge dang sgra dang brdas bstan pa zhes bya ste, ’jig rten gyi tha snyad thams cad ni brdzun pa yin pas na ’khrul pa’o. yang na gdul ba’i dus su bden par smra ba ni tha snyad kyi bden pa zhes bya ste, de la bden pa gang zhe na? gang sdug bsngal gyi bden pa dang zhes bya ba la sogs pa gsungs pa’o. smra ba gang zhe na? ’jig rten gyi tha snyad dang zhes bya ba la sogs pa gsungs te, don du na ’jig rten gyi tha snyad dang mthun pa’i yi ge dang sgra dang brdas sdug bsngal la sogs pa bden pa bzhi bstan pa ni tha snyad kyi bden pa zhes bya’o.        don dam pa’i bden pa bstan par bya ba’i phyir don dam pa’i bden pa ni gang ’di brjed pa med pa’i chos can mya ngan las ’das pa zhes bya ba gsungs te, ’jig rten las ’das pa’i ye shes dam pa’i yul lam ’bras bu yin pas na don dam pa’o. gang brjed pa med pa’i chos dang ldan pa ni brjed pa med pa’i chos can te, skye ba dang ’jig pa med pa’i rang bzhin thog ma nas ngo bo nyid kyis ’od gsal ba de bzhin nyid bslu ba med pa’i chos can de ni don dam pa’i bden pa zhes bya’o – "... The essentially unborn and undestroyed, originally brilliant, true suchness is the highest truth (anudayavyayādiprakṛtiprabhāsvarāvitathatathatādharma tad paramārthasatyam iti)."
de ci’i phyir zhe na zhes bya ba ni de bzhin nyid de ci’i phyir bslu ba med pa’i chos can zhes bya ba zhe na zhes bya ba’i tha tshig go; bslu ba med pa’i chos can gyi rgyu bstan pa’i phyir rtag tu chos kyi de bzhin nyid kyi phyir, de’i rigs ni rtag pa’i phyir ro zhes bya ba gsungs te, de’i rigs zhes bya ba ni de bzhin nyid de’i rang bzhin no. de bzhin nyid de’i rang bzhin ni skye ba dang ’jig pa med pa’i rang bzhin las gzhan du mi ’gyur bas rtag pa ste, de bas na mi bslu ba zhes bya ba, ji ltar rtag ce na? rtag tu chos kyi de bzhin nyid kyi phyir te, chos kyi de bzhin nyid kyi ngo bo la ni so so’i skye bo dang, ’phags pa’i dus na yang de la mtshan nyid tha dad du gyur pa med pa’i phyir ro. de la mi bslu ba’i don ci rang bzhin gzhan du gnas la gzhan du mi ston pa ni mi bslu ba ste, ji ltar ’dus byas ’dus byas kyi ngo bo nyid du med na, de ni de’i ngo bo nyid du snang bas na bslu ba zhes bya ba’i don dam pa ni rang bzhin gzhan du mi ’gyur te, de la de bzhin du ston par byed pas na mi bslu ba zhes bya’o. de bas na mdo las kyang: mi bslu ba’i chos can mya ngan las ’das pa ni bden pa gcig pu’o, ’du byed thams cad dang snod kyi ’jig rten ni brdzun pa bslu ba’i chos can no zhes gsungs so. 
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de la byang chub sems dpa’ tha snyad kyi bden pa bstan pas kyang yongs su mi skyo; don dam pa’i bden pa mngon sum du byed par yang mi ltung la sems can rnams kyang yongs su smin par byed pa; ’di ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o. 
tatra bodhisattvo vyavahārasatyena na parikhidyate, paramārthasatyasākṣātkaraṇe ’pi na patati, sattvān paripācayati, idam ucyate bodhisattvasya satyakauśalyam. 
[Including both insight and expedient means (prajñopāyaparigṛhīta):] There the bodhisattva does not get tired of conventional truth, and does not fall into realizing the highest truth, but matures living beings; this is called the bodhisattva’s skill with truths. 
’dir yang thabs dang shes rab kyis yongs su zin pa bstan pa’i phyir ro: de la byang chub sems dpa’ tha snyad kyi bden pa bstan pas kyang yongs su mi skyo zhes bya ba la sogs pa gsungs te, tha snyad kyi bden pa bstan pa ni sdug bsngal dang kun ’byung ba la sogs pa bdag gis gzhan la bshad pa’am, gzhan gyis bdag la bstan pa ste, yongs su mi skyo ba ni shes rab kyi tha snyad kyi bden pa thams cad don dam par dngos po med par khong du chud pas de dag las yid byung zhing skrag pa dang dngos por ’dzin par mi ’gyur zhes bya ba’i don to. don dam pa’i bden pa mngon sum du byed par yang mi ltung la zhes bya ba ni chos thams cad sgyu ma dang rmi lam lta bur khong du chud de, de yang ma brtags na gcig tu dga’ ba tsam med pa ma yin zhes rig pa’i thabs kyis yongs su zin pas na, de kho na nyid ’ba’ zhig la yang gnas par mi byed la, thabs dang shes rab kyis sems can rnams yongs su smin par byed pa ni byang chub sems dpa’i bden pa la mkhas pa zhes bya ba’i don to. 
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gzhan yang bden pa ni gcig ste, gnyis su med do.  de la bden pa gcig ni: gang ’di chos thams cad la sgro ’dogs pa med cing, sgro ’dogs par ltung ba’i sems can rnams kyang bden pa la rab tu ’dzud pa’o. 
punar aparam ekam eva satyaṃ na dvitīyam asti.  tatraikasatyaṃ yo ’yaṃ sarvadharmeṣv asamāropaḥ, samāropapatitānāṃ sattvānāṃ satyāvatāraṇatā. 
Further, truth is one, there is no second.  The one truth is not to impute anything to any moment of existence, but to bring living beings who have fallen into such imputation to truth. 
chos ’di pa dang phyi rol pa rnams lta ba rnam pa sna tshogs la mngon par zhen pa’i gnyen por gzhan yang bden pa ni gcig ste, gnyis su med do zhes bya ba gsungs so. gnyis su med do zhes bya bas ni ’dir bden pa gcig bstan pa las ma gtogs pa rnams yang dag pa ma yin par ston pa’o. Cf. Bbh. p. 29217-18; quoted supra ad ṭ fol. 122a5-7.  bden pa gcig po gang zhe na zhes khong nas dris pa dang de la bden pa gcig ni gang ’di chos thams cad la sgro ’dogs pa med cing, sgro ’dogs par ltung ba’i sems can rnams kyang bden pa la rab tu gzud pa’o zhes bya ba gsungs te, chos thams cad brjod pa med pa’i rang bzhin yin pa la, gal te ming dang tshig dang yi ge dag gis gang zag dang chos kyi ngo bo nyid dam bye brag tu ’dogs na de ni sgro ’dogs pa yin te, chos rnams kyi rang bzhin ji skad du btags pa de dag ma yin pa’i phyir ro. de ltar chos rnams la sgro mi ’dogs shing, de bzhin nyid kyi rang bzhin du yang shes par byed la, sgro ’dogs par ltung ba spros pas tshogs la mngon par zhen pa’i sems can rnams kyang brjod du med pa’i bden pa de la rab tu ’dzud pa ni bden pa gcig ces bya’o.
Cf. infra. 
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de la byang chub sems dpa’ sgro ’dogs pa’i bden pa bstan pas kyang mi skyo la, sgro ’dogs pa med pa’i bden pa gcig bstan pa yang mngon sum du mi byed cing, sems can rnams kyang yongs su smin par byed pa;  ’di ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o. 
tatra bodhisattvaḥ samāropasatyanirdeśena na parikhidyate, asamāropaikasatyanirdeśam api na sākṣātkaroti, sattvān paripācayati;  idam ucyate bodhisattvasya satyakauśalyam. 
[Insight and expedient means (prajñopāya):] There the bodhisattva does not get tired of teachings imputed [with existence and non-existence], and does not realize the one truth of non-imputation, but matures living beings;  this is called the bodhisattva’s skill with truths. 
  ’dir yang thabs dang shes rab kyis bstan pa’i phyir de la byang chub sems dpa’ sgro ’dogs pa’i bden pa bstan pas kyang mi skyo la zhes bya ba la sogs pa gsungs te, de ltar bden pa gcig po de ni tshig gi spyod yul ma yin yang, sems can de la gzud pa’i thabs gzhan med pas ’dus byas dang ’dus ma byas zhes bya ba la sogs pa’i tshig gis sgro btags nas ston pa ni sgro ’dogs pa’i bden pa ste, de dag bstan pas kyang mi skyo zhes bya ba’i don to. bshad pa gzhan ni snga ma bzhin du blta’o. 
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gzhan yang phung po lnga ni sdug bsngal ba ste, gang phung po lnga rnams kyi mtshan nyid, ’di ni sdug bsngal zhes bya’o;  gang gis sdug bsngal gyi mtshan nyid de stong par rtogs pa, ’di ni sdug bsngal la sdug bsngal du shes pa ’phags pa’i bden pa’o. 
punar aparaṃ pañcaskandhā duḥkhāḥ, yat pañcaskandhānāṃ lakṣaṇam idaṃ duḥkham iti.  yas tad duḥkhalakṣaṇaṃ śūnyam adhigacchatīdaṃ duḥkhe duḥkhajñānam āryasatyam. 
Further [to elucidate the four truths mentioned above], the five parts of personality are filled with suffering; the essential character of the five parts of personality is suffering.  When one understands that essential character of suffering to be empty [and not like a substance (sadbhāva) as the disciples believe], this is the holy truth of knowledge of suffering as suffering. 
gong du bden pa bzhi bshad pa’i rnam grangs bstan par bzhed de, sdug bsngal gang yin pa bstan pa’i phyir gzhan yang phung po lnga ni sdug bsngal ba ste, gang phung po lnga rnams kyi mtshan nyid, ’di ni sdug bsngal zhes bya’o zhes gsungs te, de la dang po dang bar ma dang tha ma’i sdug bsngal rnams bsdus pa’i don gyis ni gzugs la sogs pa’i phung po lnga ni sdug bsngal ba zhes bya ste, de la dang po’i sdug bsngal ni skye ba’o, bar gyi sdug bsngal ni na ba dang rga ba dang ’dod pa mi rnyed pa la sogs pa’o, tha ma’i sdug bsngal ni ’chi ba ste, sdug bsngal de dag nye bar len pa’i phung po lnga’i gnas der ’dus pas na phung po lnga ni sdug bsngal ba zhes bya ste, de la phung po lnga rnams kyi sdug bsngal gyi mtshan nyid gang yin pa sdug bsngal yin par ston to.  ji ltar sdug bsngal shes pa bstan pa’i phyir gang gis sdug bsngal gyi mtshan nyid de stong par rtogs pa, ’di ni sdug bsngal la sdug bsngal du shes pa ’phags pa’i bden pa’o zhes gsungs te, ’phags pa nyan thos dag ltar sdug bsngal gyi dngos po yod par lta ba ma yin gyi, gang zag gang gis gong du bshad pa’i sdug bsngal nyid kyang rang bzhin med cing mi dmigs par rtogs pa, de ni sdug bsngal la sdug bsngal du shes pa ’phags pa’i bden pa zhes bya’o.
For this kind of expression where the relative pronoun is related to an implied correlative in the genitive cf. Rkp p. 2713-303, e. g. ... dhāraṇīmatir bodhisattva āha / yo bhagavan na traidhātukaṃ na trīṇi saṃyojanāni na traividyatāṃ na tṛyānatāṃ na skandhadhātvāyatanāni na kalpayati na vikalpayati na hāniṃ na vṛddhiṃ na sāmīcīkaroty eṣa evābhisaṃbodhaḥ // ... akṣayamatir bodhisattva āha / yas trimaṇḍalaparishuddhyā pāramitāsv abhyāsaṃ karoty anupalaṃbhayogena na rajyate na virajyata eṣa evābhisaṃbodhaḥ // ...
T1 p. 197b23 reads ṛD qiu – spṛhayati (?) 
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gang phung po lnga’i sred pa’i rgyu dang lta ba’i rgyu bag la nyal ba, ’di ni kun ’byung ba zhes bya’o;  gang gis sred pa’i rgyu dang lta ba’i rgyu de dag mi len pa dang, sgro mi ’dogs pa dang, reg par mi byed pa, ’di ni kun ’byung ba la kun ’byung bar shes pa ’phags pa’i bden pa zhes bya’o. 
yaḥ pañcaskandhānāṃ tṛṣṇāhetudṛṣtihetvanuśayo ’yaṃ samudaya iti.  yas tau tṛṣṇāhetudṛṣṭihetū nopādatte na samāropayati na spṛśatīdaṃ samudaye samudayajñānam āryasatyam. 
The proclivity of thirst as a cause and view-points as a cause for the five parts of personality is the origin in question.  When one does not grasp, impute [existence or non-existence] to, or touch the cause of thirst and the cause of view-points, this is the holy truth of knowledge of origin as origin. 
  kun ’byung ba gang yin pa bstan pa’i phyir gang phung po lnga’i sred pa’i rgyu dang lta ba’i rgyu bag la nyal ’di ni kun ’byung ba zhes gsungs te, phung po lnga po de dag skyed pa’i rgyu ni phung po lnga’i rgyu ste, de yang sred pa’i rgyu dang lta ba’i rgyu las phung po lnga la skye’o. de la sred pa dang lta ba ni sngar bshad par zad do, sred pa dang lta ba de dag nyid rgyu yin pas sred pa’i rgyu dang lta ba’i rgyu zhes bya ste, bag la nyal yang de gnyis la bya’o. ji ltar kun ’byung ba shes pa bstan pa’i phyir gang gis sred pa’i rgyu dang lta ba’i rgyu de dag mi len pa dang zhes bya ba la sogs pa gsungs te, mi len pa ni sred pa dang lta ba la mtshan mar mi ’dzin pa’o, sgro mi ’dogs pa ni de dag la med pa dang yod par mi lta ba’o, reg par mi byed pa ni de dag gi rang bzhin la rtog par mi byed pa’am, sred pa dang lta ba la spyod par mi byed pa’o; des ni ’di skad bstan te, phung po lnga’i rgyu sred pa dang lta ba rnams rang bzhin gyis mi dmigs shing dngos po med par rtogs na kun ’byung ba la kun ’byung bar shes pa ’phags pa’i bden pa zhes bya’o. 
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gang phung po lnga rnams shin tu zad de ’gags nas, sngon gyi mthar mi ’byung ba dang, phyi ma’i mthar mi ’pho ba dang, da ltar byung bar phyin pa med pa, ’di ni ’gog pa ’phags pa’i bden pa ste,  de la gang gis de ltar shes pa, ’di ni ’gog pa la ’gog par shes pa ’phags pa’i bden pa zhes bya’o. 
yat pañcaskandhā atyantakṣīṇaniruddhāḥ pūrvāntāsaṃbhūtā aparāntācyutāḥ pratyutpannāsaṃprāptā idaṃ nirodha āryasatyam iti.  tatra ya evaṃ jānātīdaṃ nirodhe nirodhajñānam āryasatyam. 
That the five parts of personality have completely perished and ceased, not being born in the beginning, not dying in the end and not possible to reach in the present, this is the holy truth of cessation.  When one knows it in this way, this is the holy truth of knowledge of cessation as cessation. 
  ’gog pa’i bden pa’i rang bzhin gang yin pa bstan pa’i phyir gang phung po lnga rnams shin tu zad de ’gags nas, sngon gyi mthar mi ’byung ba dang zhes bya ba la sogs pa gsungs so, shin tu zad pa ni phung po lnga bskyed pa’i rgyu sred pa’i bag la nyal dang lta ba’i bag la nyal spangs pas skyed ba’i rgyun chad pa’o, ’gags pa ni skye ba gzhan dang mtshams mi sbyor zhing ma ’ongs pa’i phung po skyed pa’i rgyu mi byed pa’o; yang na skad cig ma re re la skye ba med pas na shin tu zad pa zhes bya’o, tshe’i nying mtshams gcig nas gcig tu mtshams sbyor zhing skye ba med pas na ’gag pa’o; yang na skye ba’i mtshan nyid dang bral ba’i phyir shin tu zad pa’o, ’jig pa’i chos dang bral ba’i phyir shin tu ’gag pa’o; de nyid kyi don gsal bar bstan pa’i phyir sngon gyi mthar mi ’byung ba dang phyi ma’i mthar mi ’pho ba dang, da ltar byung bar phyin pa med pa zhes bya ba gsungs te, sngon gyi mthar mi ’byung ba ni ’das pa’i dus su yang ma skyes pa’o, phyi ma’i mthar mi ’pho ba ni da ltar gyi dus nas phung po lnga’i rgyu las dang nyon mongs pa ma lus par spangs shing, phung po lnga yang rang bzhin med pas ma ’ongs pa’i dus kyi tshe dang mtshams sbyor ba med pa’o, da ltar byung bar phyin pa med pa ni ’das pa’i las dang nyon mongs pas da ltar gyi dus su’ang skyes pa med pa ste, de ltar dus sum du yang phung po lnga ma skyes pa de ni ’gog pa’i bden pa’i rang bzhin no. ji ltar na ’gog pa’i bden pa shes pa bstan pa’i phyir de la gang gis de ltar shes pa, ’di ni zhes bya ba la sogs pa gsungs te, phung po lnga po skye ba med pa’i mtshan nyid la gang zag gang gis gong du bshad pa lta bur ’gog pa’i bden pa ngo bo nyid kyis stong ste, skye ba dang ’gag pa med par khong du chud cing mi dmigs par shes pa ni ’gog pa la ’gog par shes pa ’phags pa’i bden pa zhes bya’o. 
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lam gang la brten te, sdug bsngal shes pa dang, kun ’byung ba shes pa dang, ’gog pa shes pa la reg cing gnyis su med pa’i ye shes su ’jog pa, de ni sdug bsngal ’gog par ’gro ba’i lam ’phags pa’i bden pa zhes bya ste;  gang ’di la stong pa nyid du shes pa, ’di ni lam la lam du shes pa ’phags pa’i bden pa zhes bya’o. 
yan mārgam āśritya duḥkhajñānaṃ samudayajñānaṃ nirodhajñānaṃ spṛśann advayajñānam bhāvayati tad duḥkhanirodhagaminī pratipad āryasatyam.  yad iha śūnyatājñānam idaṃ mārge mārgajñānam āryasatyam. 
The way relying on which one touches the knowledge of suffering, the knowledge of origin and the knowledge of cessation [that is, one does not see suffering and origin as the negative side (kṛṣṇapakṣa) and cessation as the positive side (śuklapakṣa) ], but cultivates knowledge without conflicts, this is (p. 74) the holy truth of the way to cessation of suffering.  Knowledge of emptiness in this is the holy truth of knowledge of the way as the way. 
  lam gyi bden pa’i rang bzhin bstan pa’i phyir lam gang la brten te, sdug bsngal shes pa dang, kun ’byung ba shes pa dang, ’gog pa shes pa la reg cing zhes bya ba la sogs pa gsungs so, lam gang la brten te zhes bya ba ni sdug bsngal dang kun ’byung ba dang, ’gog pa gsum rang bzhin gyis stong par khong du chud pa’i lam gang la gnas te zhes bya ba’i tha tshig go, reg cing zhes bya ba ni sdug bsngal dang kun ’byung ba gnyis la nag po’i phyogs su’ang mi lta, ’gog pa la dkar po’i phyogs su’ang mi lta zhes bya ba’i don to, gnyis su med pa’i ye shes su ’jog ces bya ba ni de gnyis dbyer med par khong du chud ces bya ba’i don to. de ltar ’jog pa’i ye shes de ni lam ’phags pa’i bden pa zhes bya ste, sdug bsngal ’gog par ’gro ba zhes bya ba ni sdug bsngal ’gog pa ’thob pa’am, chud par byed pa’i lam zhes bya ba’i don to. ji ltar na lam gyi bden pa shes par gyur pa bstan pa’i phyir ro. gang ’di la stong pa nyid du shes pa, ’di ni lam la lam du shes pa ’phags pa’i bden pa’o zhes bya ba gsungs te, de lta bu’i lam gyi bden pa de yang stong pa nyid du rtogs te, mi dmigs par khong du chud pa de ni lam la lam du shes pa ’phags pa’i bden pa zhes bya’o. 
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gang gis ’phags pa’i bden pa bzhi po ’di dag la de ltar ye shes kyis rtog cing, bden pa’i rtog pas mi rtog pa, ’di ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o. 
ya imāni catvāry āryasatyāny evaṃjñānena pratyavekṣate na satyakalpanayā pratyavekṣata idam ucyate bodhisattvasya satyakauśalyam. 
[To summarize:] When he sees the four holy truths with such knowledge, and does not see them through thought-constructions regarding truths, this is called the bodhisattva’s skill with truths. 
bden pa rgya cher bshad pa rnams bsdus te bstan pa’i phyir gang gis ’phags pa’i bden pa bzhi po ’di dag la de ltar ye shes kyis rtog cing, bden pa’i rtog pas mi rtog pa, ’di ni zhes bya ba la sogs pa gsungs te, gang gis zhes bya ba ni gang zag gang gis so, ’phags pa’i bden pa bzhi po ’di dag la zhes bya ba ni sdug bsngal la sogs pa pa bden pa bzhi gong du bshad pa rnams la’o, de ltar ye shes rtog cing zhes bya ba ni gong du bshad pa’i tshul du bden pa bzhi po de dag ngo bo nyid kyis stong par khong du chud pa’o, bden pa’i rtog pas mi rtog pa zhes bya ba ni ’phags pa’i bden pa de dag nyid ngo bo nyid kyis med par khong du chud pas bden pa de dag la bden par yang mi ’dzin ces bya ba’i don to, de lta bu ni ’phags pa’i bden pa la mkhas pa zhes bya’o. 
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gzhan yang tshor ba thams cad sdug bsngal te, ’di ni sdug bsngal zhes bya’o;  tshor ba de la rnam par ’byed cing rig par shes pa, ’di ni sdug bsngal la sdug bsngal du shes pa ’phags pa’i bden pa zhes bya’o.  tshor ba de rgyu gang gis kun ’byung ba, ’di ni kun ’byung ba zhes bya ste; gang gis rgyu de yang dag pa ji lta ba bzhin du rab tu shes pa, ’di ni kun ’byung ba la kun ’byung bar shes pa ’phags pa’i bden pa zhes bya’o.  gang tshor ba thams cad rgyun chad de, tshor ba med pa yang tshor zhing, tshor ba ’gog pa la yang rtog la sems can la lta ba’i phyir tshor ba ’gog pa mngon sum du yang mi byed pa, ’di ni ’gog pa la ’gog par shes pa ’phags pa’i bden pa zhes bya’o.  tshor ba gang gis bsgrubs pa’i lam, de ni gzings lta bu ste; gang tshor ba ’dod pa, de ni lam ’dod pa ma yin no. ’di ni lam la lam du shes pa ’phags pa’i bden pa zhes bya’o. 
punar aparam sarvavedanā duḥkhā idaṃ duḥkham iti.  tāṃ vedanāṃ vicinoti vidyayā jānātīdam duḥkhe duḥkhajñānam āryasatyam.  sā vedanā hetunā yena samudetīdaṃ samudaya iti, yena sa hetur yathābhūtaṃ prajñāyata idaṃ samudaye samudayajñānam āryasatyam.  yaḥ sarvavedanāṃ vicchinatty avedanāṃ ca vedayati, vedanānirodhaṃ pratyavekṣate sattvāvekṣayā ca vedanānirodhaṃ na sākṣātkarotīdaṃ nirodhe nirodhajñānam āryasatyam.  yayā vedanayā pratipanno mārgaḥ sā kolopamā, yā vedanākāmatā sā na mārgakāmatā, idam mārge mārgajñānam āryasatyam. 
Further, [to teach the four truths in other aspects:] all feelings are suffering, this is the suffering in question.  One discerns feeling and knows it through knowledge, this is the holy truth of knowledge of suffering as suffering.  The cause by which that feeling arises is called origin, and that [insight (prajñā) ] by which this cause is known as it is, this is the holy truth of knowledge of origin as origin.  When one interrupts every feeling and experiences non-feeling, and, though regarding the cessation of feeling, one does not realize the cessation of feeling, for the sake of living beings, this is the holy truth of knowledge of cessation as cessation.  The feeling by which the way is realized is like a raft, while desire for feeling is not desire for the way. This is the holy truth of knowledge of the way as the way. 
’phags pa’i bden pa bzhi’i rnam pa gzhan yang bshad par bzhed de, sdug bsngal gyi bden pa’i rang bzhin bstan pa’i phyir gzhan yang tshor ba thams cad sdug bsngal te zhes bya ba gsungs so, de la tshor ba thams cad ni sdug bsngal gyi tshor ba dang, bde ba’i tshor ba dang, bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba’o; de la sdug bsngal gyi tshor ba ni rang bzhin gyis sdug bsngal bas sdug bsngal ba’o, bde ba’i tshor ba dang bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba ni mthar sdug bsngal du ’gyur ba dang, ’du byed kyi sdug bsngal gyis khyab pas sdug bsngal ba ste, tshor ba thams cad sdug bsngal ba ’di ni sdug bsngal gyi bden pa’i rang bzhin no.  ji ltar na sdug bsngal gyi rang bzhin shes par ’gyur ba bstan pa’i phyir tshor ba de la rnam par ’byed cing rig par shes pa zhes bya ba la sogs pa gsung so, tshor ba de la zhes bya ba ni gong du bshad pa’i tshor ba rnam pa gsum la’o, rnam par ’byed ces bya ba ni sdug bsngal gyi tshor ba ni rang bzhin gyis sdug bsngal bas khyab pa dang bde ba’i tshor ba ni ’gyur ba’i sdug bsngal bas khyab pa dang, bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba ni ’du byed kyi sdug bsngal gyis khyab par bye brag phyed cing zhes bya ba’i don to, rig par shes pa zhes bya ba ni tshor ba de dag kyang mi dmigs par khong du chud ces bya ba’i don te, gong du bshad pa lta bur tshor ba thams cad sdug bsngal yin par bye brag phyed cing mi dmigs pa shes pa de ni sdug bsngal la sdug bsngal du shes pa ’phags pa’i bden pa zhes bya’o.  kun ’byung ba’i rang bzhin bstan pa’i phyir tshor ba de rgyu gang gis kun ’byung ba, de ni kun ’byung ba zhes bya ste zhes bya ba la sogs pa gsungs te, gong du bshad pa’i tshor ba de dag rgyu gang gis bskyed cing phyung ba’i rgyu de ni kun ’byung ba zhes bya ste, tshor ba kun ’byung ba’i rgyu ni reg pa ste, reg pa las tshor ba ’byung bas na reg pa la kun ’byung ba zhes bya’o. de bas na mdo las reg pa’i rkyen gyis tshor ba, tshor ba’i rkyen gyis sred pa la sogs pa gsungs so. ji ltar na kun ’byung ba shes par ’gyur ba bstan pa’i phyir gang gis rgyu de yang dag pa ji lta ba bzhin du rab tu shes pa zhes bya ba la sogs pa gsungs te,
gang gis shes bya ba ni gang zag gang gis sam shes rab gang gis shes bya ba’i don to: alternatively "that [person (pudgala)] by which this cause is known as it is, this is [his] holy truth of knowledge of origin as origin".
rgyu de zhes bya ba ni tshor ba’i rgyu reg pa ste zhes bya ba’i tha tshig go. yang dag pa ji lta ba bzhin du rab tu shes zhes bya ba’i tshor ba ’byung ba’i rgyu de stong pa nyid du phyin ci ma log par khong du chud ces bya ba’i don to.  ’gog pa’i bden pa’i rang bzhin gang yin pa dang, ji ltar na ’gog pa’i bden pa shes par ’gyur ba bstan pa’i phyir gang tshor ba thams cad rgyun chad de, tshor ba med pa yang tshor zhing zhes bya ba la sogs pa gsungs te, gong du smos pa lta bu’i tshor ba rnam pa thams cad du rgyun chad de med par gyur pa de ni ’gog pa’i bden pa’i rang bzhin no, de lta bu’i tshor ba med pa ’gog pa’i bden pa phyin ci ma log par shes te, rnam par mi rtog pa’i ye shes la yang gnas la sems can la lta ba’i phyir ’gog pa’i bden pa yang mngon du mi byed pa, de ni ’gog pa la ’gog par shes pa ’phags pa’i bden pa zhes bya’o.  lam gyi bden pa’i rang bzhin bstan pa’i phyir tshor ba gang gis bsgrubs pa’i lam, de ni gzings lta bu zhes bya ba la sogs pa gsungs te, ’phags pa’i lam la gnas na tshor ba’i rang bzhin gong du bshad pa lta bur tshor ba thams cad sdug bsngal ba’am, tshor ba de nyid ngo bo nyid kyis stong par rtogs par byed pa’i lam de la tshor bas bsgrubs pa’i lam zhes bya ste, lam de yang bsgrubs par bya ba’i chos rnams grub nas dor dgos pa’i phyir gzings lta bu zhes bya’o; yang na ’phags pa’i lam la brten nas sdug bsngal gyi rang bzhin du gyur pa’i tshor ba de las sgrol zhing de dag spong bar byed pas na lam ni rgya mtsho las sgrol ba’i gzings dang ’dra’o. ji ltar lam gyi rang bzhin shes par ’gyur ba bstan pa’i phyir gang tshor bar ’dod pa, de ni lam ’dod pa ma yin no zhes bya ba ni gang tshor ba rnam pa gsum la chags pa de ni phyin ci log la mngon par zhen pa yin pas, ’phags pa’i lam la gnas pa ma yin zhes bya ba’i tha tshig go. 
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gang de ltar bden pa bzhi po ’di mthong ba dang, rnam par dag pas mnyam par rtog pa, ’di ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o. 
ya imāni catvāry āryasatyāny evaṃ paśyati, viśuddhyā samāni pratyavekṣata idam ucyate bodhisattvasya satyakauśalyam. 
[To summarize:] When he sees the four holy truths in this way and sees them as the same because of purity, it is called the bodhisattva’s skill with truths. 
bden pa rgya cher bstan pa’i don rnams bsdus te bstan pa’i phyir de ltar bden pa bzhi po ’di mthong ba dang zhes bya ba la sogs pa gsungs te, gang zhes bya ba ni gang zhag gang ngo, de ltar bden pa bzhi po ’di mthong zhes bya ba ni gong du bshad pa’i tshul ltar bden pa bzhi mthong ba la rnam par dag pas mnyam par rtogs pa zhes bya ba ni ye shes rnam par dag pas zhe’am, bden pa bzhi po nyid rang bzhin gyis rnam par dag pas bden pa thams cad mtshan nyid gcig cing rang bzhin gcig par rtogs pa zhes bya ba’i don to. 
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  gzhan yang, mdor na, skye ba ni sdug bsngal ba ste, ’di ni sdug bsngal zhes bya’o; gang mi skye ba la rtog pa’i shes pa, ’di ni sdug bsngal la sdug bsngal du shes pa ’phags pa’i bden pa zhes bya’o.  srid pa’i rkyen gyis skye ba ste, srid pa gang yin pa, de kun ’byung ba’o; gang srid pa ’jig pa shes pa, ’di ni kun ’byung ba la kun ’byung bar shes pa ’phags pa’i bden pa zhes bya’o.  skye ba thams cad ni skye ba med pa ste, mi skye ba ni ’gog pa’o; gang ma skyes pa, de la ’gog pa gang yang med de;  gang ’gog pa med par shes pa, ’di ni zad pa’i ’gog pa shes pa ’phags pa’i bden pa zhes bya’o. gang de ltar bgrang ba dang, ’jal ba dang, tshol ba dang, rtogs pa dang, ’jug pa’i shes pa, ’di ni lam la lam du shes pa ’phags pa’i bden pa zhes bya’o. 
  punar aparaṃ saṃkṣepato jātir duḥkhā, idaṃ duḥkham iti yad ajātipratyavekṣanajñānam idaṃ duḥkhe duḥkhajñānam āryasatyam.  jātir bhavapratyayena, yo bhavaḥ sa samudayaḥ, yad bhavavibhavajnānam, idaṃ samudaye samudayajñānam āryasatyam.  sarvajātir ajātir, ajātir nirodham, yad ajātaṃ tatra na kiṃcin nirodham, yad anirodhajñānam idaṃ kṣayanirodhajñānam āryasatyam.  yad evaṃrūpaṃ gaṇanātulanaiṣaṇāprativedhapraveśajñānam idaṃ mārge mārgajñānam āryasatyam. 
Further, [to teach yet another repetition of the four truths, to teach in brief what is the essence (svabhāva) of suffering, etc.:]  In short, birth is suffering, this is the suffering in question, while knowledge of seeing non-birth is the holy truth of knowledge of suffering as suffering.  Because of the condition of existence, there is birth, existence is the origin; knowledge of the inexistence of existence is the holy truth of knowledge of the origin as the origin.  All birth is without birth, non-birth is cessation, but in what is unborn there is no cessation; knowledge of no cessation is the holy truth of disappearance and cessation.  The knowledge which consists in that kind of calculating, considering, seeking, penetrating and entering, this is the holy truth of knowledge of the way as the way. 
bden pa’i rnam grangs gzhan bstan par bzhed de, sdug bsngal la sogs pa’i rang bzhin mdor bsdus nas bstan pa’i phyir gzhan yang, mdor na, skye ba ni sdug bsngal ba ste zhes bya ba la sogs pa gsungs so.  phung po lnga mngon par smin te, skye ba sdug bsngal sna tshogs dang ldan pas na skye ba sdug bsngal ba zhes bya’o.
yang na, nying mtshams sbyor bar byed pa’i las kyi bag chags bsags pa’i khyad par de dang de dag gis lha dang mi la sogs pa’i ’gro ba de dang de dag tu phung po dang, khams dang, skye mched blangs par gyur pa ni skye ba zhes bya’o.
yang na, skye ba rnam pa lnga ste: 1) chos rtogs pa’i skye ba dang; 2) mngal du gnas pa’i skye ba dang; 3) rigs kyi gnas phun sum tshogs pa’i skye ba dang; 4) sems can gyi ris mthun pa’i ngo bo mthun par gyur pa’i skye ba dang; 5) so sor byung ba’i skye ba’o. 1) de la chos rtogs pa’i skye ba ni de bzhin gshegs pas bshad pa’i gsung rab kyi don rtogs nas sras su gyur pa ste, de bas na mdo las kyang zhal nas skyes pa, ’phags pa’i chos ’dul ba las skyes zhes bya ba la sogs pa gsungs so; 2) mngal du gnas pa’i skye ba ni sa bon las myu gu, myu gu las ’dab ma bzhin du mer mer po dang nur nur po la sogs pa’i rim pas skyes pa’o; 3) rigs kyi gnas phun sum tshogs pa’i skye ba ni nor bu rin po che indranīla’i rigs dang indranīla chen po’i rigs shes bya ba bzhin du rgyal rigs su gyur pa dang, bram ze’i rigs su gyur pa’o; 4) sems can gyi ris mthun par ngo bo mthun par skye ba ni dper na shing rnam pa sna tshogs la ta la ta lar ris mthun pa dang, seng ldeng seng ldeng du ris mthun pa bzhin du sems can rnams la mi dang mir ris mthun pa la sogs pa’o; 5) so sor byung ba’i skye ba ni me tog dang ’bras bu ’byung ba bzhin du phung po dang khams dang skye mched rnams byung bar gyur pa ste; de ltar skye ba rnam pa lnga las kyang ’dir 1) mngal du gnas pa’i skye ba dang 5) so sor ’byung ba’i skye ba la bya bar dgongs so. skye ba de dag rnam pa gnyis kyi phyir sdug bsngal ba ste, gnod pa’i rang bzhin gyis sdug bsngal ba dang, sdug bsngal gzhan gyi rten du gyur pa’i phyir ro. de la gnod pa’i rang bzhin gyis sdug bsngal ba ni mi’i mngal na zhu ba’i gnas dang ma zhu ba’i gnas kyi bar na gnas pa dang, mngal nas phyir byung ba’i tshe mi gtsang ba’i rdzas rnam pa sna tshogs kyis btsir ba na ri’i thim par bcug pa bzhin du yan lag la dpag tu med pa’i sdug bsngal ’byung bas na skye ba sdug bsngal ba’o. sdug bsngal gzhan gyi rten du gyur pa ni skye bar gyur na rga ba la sogs pa’i sdug bsngal rnams zhar la ’byung bas na skye ba sdug bsngal ba zhes bya ste, ’di ni sdug bsngal gyi bden pa’i rang bzhin no. ji ltar na sdug bsngal gyi bden pa shes par ’gyur ba bstan pa’i phyir gang mi skye ba la rtog pa’i shes pa ’di ni zhes bya ba la sogs pa gsungs te, skye ba de ni don dam par skye ba med cing mi dmigs par rtogs pa de ni sdug bsngal la sdug bsngal du shes pa bden pa zhes bya’o zhes bya ba’i tha tshig go.  kun ’byung ba’i bden pa’i rang bzhin bstan pa’i phyir srid pa’i rkyen gyis skye ba ste, srid pa gang yin pa kun ’byung ba’o zhes bya ba gsungs te, nying mtshams sbyor ba’i rgyur gyur pa las rnam pa sna tshogs kyi bag chags bsags pa ni srid pa zhes bya’o, rten cing ’brel bar ’byung ba’i yan lag bcu gnyis las srid pa’i rkyen gyis skye ba zhes ’byung ste, srid pa de las skye ba kun tu ’byung ba’i phyir srid pa la kun tu ’byung ba zhes bya’o; ji ltar kun ’byung ba shes pa bstan pa’i phyir gang srid pa ’jig pa shes pa zhes bya ba la sogs pa gsungs te, srid pa ’jig pa shes pa zhes bya ba ni srid pa’i rang bzhin med par shes pa zhes bya ba’i don to.  ’gog pa’i bden pa’i rang bzhin bstan pa’i phyir skye ba thams cad ni skye ba med pa ste, mi skye ba ni ’gog pa’o zhes gsungs te, skye ba rnam pa lnga bshad pa la sogs pa phyi dang nang gi dngos po skye ba thams cad ni don dam par na skye ba med pa ste, gang skye ba med pa mi skye ba de ni ’gog pa’i bden pa’o. ji ltar na ’gog pa’i bden pa shes pa bstan pa’i phyir gang mi skye ba de la ’gog pa gang yang med de zhes bya ba la sogs pa gsungs te, ’gog pa ni skye ba la brten pa ste, skyes par gyur na ’jig par ’gyur ba’i phyir ro, ’di ltar ma skyes na ’jig pa med pas na ma skyes pa de la ’gog pa gang yang med pa zhes bya’o, gang ’gog pa med par shes pa, ’di ni zad pa’i ’gog pa shes pa zhes bya la, skye ba thams cad skye ba med cing mi skye ba’i mtshan nyid kyi ’gog pa gang yin pa de nyid kyang rang bzhin gyis med par shes pa ni mi skye ba’i mtshan nyid mi ’gog pa zhes bya’o.  lam gyi bden pa’i rang bzhin dang ji ltar lam gyi bden pa shes pa bstan pa’i phyir gang de ltar bgrang ba’am, ’jal ba zhes bya ba la sogs pa gsungs te, gong du bshad pa ltar sdug bsngal ci ’dra ba dang, kun ’byung ba dang ’gog pa ci ’dra ba nges par rtog cing gtan la ’bebs la lam gyi bden pa zhes bya ste, de dag phyin ci ma log par shes pa ni lam gyi bden pa shes pa’o. bgrang ba dang ’jal ba zhes bya ba ni gtan la ’bebs shing shes par byed ces bya ba’i tha tshig go. yang na, gang gis ’phags pa’i bden pa bzhi ston pa’i mdo sde la sogs pa’i ming dang tshig dang yi ge rnams kyi grangs ji snyed ’byung ba la rtog pa ni bgrang ba shes pa zhes bya’o; gang gis gnyis bzung nas gnyis kun tu rtog pa ste, ming kun tu bzung nas don kun rtogs pa dang, don kun tu bzung nas ming kun rtogs pa ni ’jal ba shes pa’o; gang gis ’phags pa’i bden pa’i ming kun ’dzin pa sngon du byas nas don rtogs pa ’jug pa ni tshol ba shes pa zhes bya’o;
ṭ. fol.133a4-b7 enumerates eleven kinds of spiritual penetration to paraphrase prativedha: rab tu rtogs pa’i sbyor ba bcu gcig ni rtogs pa shes pa ste, bcu gcig po shes pa gang zhe na? 1) glo bur du byung ba rab tu rtogs pa dang, 2) yang dag par snang ba’i rgyu mtshan rab tu rtogs pa dang, 3) don mi dmigs pa rab tu rtogs pa dang, 4) dmigs pa mi dmigs pa rab tu rtogs pa dang, 5) chos kyi dbyings rab tu rtogs pa dang, 6) gang zag la bdag med pa rab tu rtogs pa dang, 7) chos la bdag med pa rab tu rtogs pa dang, 8) bsam pa chung ngu rab tu rtogs pa dang, 9) rgya chen po’i bdag nyid chen po’i bsam pa rab tu rtogs pa dang, 10) ji ltar chos khong du chud pa’i chos rnam par gzhag pa rab tu rtogs pa dang, 11) rnam par gzhag pa’i chos rab tu rtogs pa’o.
1) ’phags pa’i bden pa bzhi ming dang don du btags pa de dag thams cad ni yang dag pa ma yin pa la glo bur du btags pa yin no zhes khong du chud pa ni glo bur du byung ba rab tu rtogs pa zhes bya’o; de ni drod kyi dus na’o. 2) dngos po thams cad yod pa ma yin pa la gzung ba dang ’dzin pa lta bur snang ba ni yang dag par snang ba’o, snang ba de dag gi rgyu yang sems dang sems las byung ba yin pas na sems dang sems las byung ba ni snang ba’i rgyu mtshan no, gzung ba dang ’dzin pa de dag snang ba ni sems dang sems las byung ba la snang ste zhes rtogs pa ni yang dag par snang ba’i rgyu mtshan rab tu rtogs pa ste; ’di ni spyi bo’i tshe na’o. 3) don ni gzugs la sogs pa phyi’i yul rnams te, de dag med par rtogs pa ni don med dmigs par rtogs pa ste; ’di ni bzod pa’i dus so. 4) de ltar gzung ba med na ’dzin pa yang mi ’jug pas phyi’i yul la ’dzin pa’i sems med par rtogs pa ni dmigs pa mi dmigs pa rab tu rtogs pa zhes bya ste; de ni ’jig rten pa’i chos kyi mchog gi dus na’o. 5) de ltar gzung ba dang ’dzin pa gnyis mi dmigs par gyur nas thams cad du ’gro ba’i don gyi de bzhin nyid rtogs pa ni chos kyi dbyings rab tu rtogs pa ste; ’di ni mthong ba’i lam gyi tshe’o. 6) de ltar mthong ba’i lam gyi tshe ’phags pa nyan thos rnams kyis ni mthong bas spang bar bya ba’i nyon mongs pa’i sgrib pa spangs nas gang zag la bdag med par rab tu rtogs so. 7) byang chub sems dpa’ rnams kyis ni mthong bas spang bar bya ba’i nyon mongs pa dang shes bya’i sgrib pa che long spangs nas gang zag dang chos la bdag med pa gnyis rtogs so. 8) de lta bas na ’phags pa nyan thos rnams kyis ni gang zag la bdag med tsam rtogs pa dang, bdag gi don gyi phyir zhugs pas na bsam pa chung ngu rab tu rtogs pa zhes bya’o. 9) byang chub sems dpa’ rnams kyis ni gang zag dang chos la bdag med pa rtogs la bdag dang gzhan gyi don gyi phyir zhugs pas na de dag gi rtogs pa ni rgya chen po’i bdag nyid kyi bsam pa rab tu rtogs pa zhes bya’o. 10) sa dang po’i tshe chos rnams kyi de bzhin nyid khong du chud pa ni ji ltar chos khong du chud pa’o. de ltar khong du chud nas khong du chud pa’i chos kyi yon tan rnams rtogs pa ni ji ltar khong du chud pa’i chos rnam par gzhag pa rab tu rtogs pa zhes bya’o. 11) de nas bsgom pa’i chos rnams sems la yang dag par ’jog cing, bsgom pa’i lam gyi dus na bsgom pa’i chos dang yon tan rnams rtogs pa ni rnam par gzhag pa’i chos rab tu rtogs pa zhes bya’o.
The same enumeration is found in Msa. p. 588-13: prativedhaprāyogikash ca / sa punar ekādashavidho veditavya 1) āgantukatvaprativedhataḥ, 2) saṃkhyānanimittaprativedhato, 3) ’rthānupalambhaprativedhata, 4) upalambhānupalambhaprativedhato, 5) dharmadhātuprativedhataḥ, 6) pudgalanairātmyaprativedhato, 7) dharmanairātmyaprativedhato, 8) hīnāshayaprativedhata, 9) udāramahātmyāshayaprativedhato, 10) yathādhigamadharmavyavasthānaprativedhato, 11) vyavasthāpitadharmaprativedhatash ca /
The explanations are an abbreviated form of the commentary in Sūtrālaṃkāravṛttibhāṣya mi fol. 172a5-173a5 on Msa.
ṭ. 133b7-134a2: gang gis rnam pa gnyis la nye bar ’jug ste, yi ge rnams tshad yod pa la ’jug pa dang, ming dang tshig gi tshad med pa la ’jug ste, de ltar ’jug pa ni ’jug pa shes pa’o. ’di ltar bgrang ba dang, ’jal ba dang, tshol ba dang, rtogs pa dang, ’jug pa rnam pa lnga ni ’phags pa lam ste, de ltar shes na lam la lam du shes pa ’phags pa’i bden pa zhes bya’o. 
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gang bden pa’i shes pa ’di la ’jug cing, bden pa’i shes pa la yang mi gnas pa, ’di ni byang chub sems dpa’i bden pa la mkhas pa zhes bya’o. 
ya idaṃ satyajñānaṃ praviśann api satyajñāne na tiṣṭhatīdam ucyate bodhisattvasya satyakauśalyam. 
[To summarize:] When he enters this knowledge of truths, but does not remain in the knowledge of truths, it is called the bodhisattva’s skill with truths. 
ji ltar bshad pa’i don rnams bsdus te bstan pa’i phyir gang bden pa’i shes pa ’di la ’jug cing zhes bya ba la sogs pa gsungs te, bden pa’i shes pa la ’jug pa ni bden pa bzhi po gong du bshad pa rnams stong par rtogs pa’o; bden pa’i shes pa la yang mi gnas zhes bya ba ni sems can gyi don du lta bas ji ltar stong par rtogs pa de ’ba’ zhig gi phyogs la yang gnas par mi byed ces bya ba’i don to. 
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de la byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa gang zhe na? 
tatra katamad bodhisattvasya pratītyasamutpādakauśalyam? 
(p. 75) 5) What then is the bodhisattva’s skill with dependent origination? 
bden pa la mkhas pa bshad pa’i ’og tu rten cing ’brel bar ’byung ba la mkhas pa bstan pas ji ltar bstan pa bzhin du bshad par bzhed nas de la byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa gang zhe na zhes dris so. de la zhes bya ba’i don ni gong du smos pa dang ’dra’o.
rgyu dang rkyen la brten nas dus mnyam du ’bras bu ’byung ba ni rten cing ’brel bar ’byung ba ste, de la mkhas pa ni rten cing ’brel bar ’byung ba la mkhas pa’o – "Origination of the fruit in the same moment depending on causes and conditions is dependent origination (hetupratyayān āshritya samānakālaphalotpādaḥ pratītyasamutpādaḥ), skill with this is skill with dependent origination (tatra kaushalyaṃ pratītyasamutpādakaushalyam)."
On samānakāla cf. Kosha p. 9616 and 1451ff.
de ni de skad du rten cing ’brel bar ’byung ba’i mtshan nyid phyin ci ma log par rtogs pa ni rten cing ’brel bar ’byung ba la mkhas pa yin par ston to. de bas na rten zhes bya ba dang, ’brel zhes bya ba dang, ’byung zhes bya ba’i tshig gsum gyis rnam pa gsum ’gog par byed de; rnam pa gsum ni 1) rgyu med par smra ba dang, 2) rgyu mi ’dra bar smra ba dang, 3) med par smra ba’o. de la 1) rten ces bya ba ni rgyu dang rkyen la brten te ’byung ba yin pas na, ’dis ni rgyu med par smra ba ’gog par byed do. 2) ’brel ces bya ba’i sgra ni mthun pa la bya ste, rgyu dang ’bras bu mthun pa las skye’i, mi mthun pa las ma yin te, dper na ma rig pa las ’du byed ’byung gi, dbang phyug dang byed pa po las mi ’byung ba; ’dis ni mi mthun pa’i rgyur smra ba ’gog par byed do. 3) ’byung ba’i sgra ni rgyu dang ’bras bu bar chad med par skye ba la bya ste, ’dis ni med par smra ba ’gog par byed do.
Cf. Abhidharmasamuccaya p. 2615-16: ahetuviṣamahetukātmābhiniveshatyājanārtham, p. 1008-9: balaiḥ kiṃ karma karoti / ahetuviṣamahetuvādaṃ pratyākhyāyākṛtābhyāgamavāde
ca samyagabhyudayamārgaṃ deshayati ..., and Pras p. 1011: ahetvekahetuviṣamahetusaṃbhūtatvaṃ.
ci’i phyir rten cing ’brel te ’byung ba bshad ce na? ’gro ba ’di dag ma rig pa’i rkyen las skye’o. mi mthun pa’i rgyu dang rgyu med pa las mi skye’o, zhes bstan pa’i phyir bshad do – "Why is origination in dependence taught? It is taught because these states of existence (gati) originate from the condition of ignorance (avidyāpratyaya), not from some inappropriate cause (viṣamahetu) or without cause (ahetuka)". 
. 
. 
    ’di lta ste: tshul bzhin ma yin pa kun ’byung ba las ma rig pa kun ’byung ngo;  ma rig pa kun ’byung ba las ’du byed kun ’byung ngo;  ’du byed kun ’byung ba las rnam par shes pa kun ’byung ngo;  rnam par shes pa kun ’byung ba las ming dang gzugs kun ’byung ngo;  ming dang gzugs kun ’byung ba las skye mched drug kun ’byung ngo;  skye mched drug kun ’byung ba las reg pa kun ’byung ngo;  reg pa kun ’byung ba las tshor ba kun ’byung ngo;  tshor ba kun ’byung ba las sred pa kun ’byung ngo;  sred pa kun ’byung ba las len pa kun ’byung ngo;  len pa kun ’byung ba las srid pa kun ’byung ngo;  srid pa kun ’byung ba las skye ba kun ’byung ngo;  skye ba kun ’byung ba las rga shi dang, mya ngan dang, smre sngags ’don pa dang, sdug bsngal ba dang, yid mi bde ba dang, ’khrug pa rnams ’byung ste,  de ltar na sdug bsngal gyi phung po chen po ’ba’ zhig po ’di ’byung bar ’gyur ro.   
    yad idam ayoniśaḥsamudayād avidyā samudeti,  avidyāsamudayāt saṃskārāḥ samudyanti,  saṃskārasamudayād vijñānaṃ samudeti,  vijñānasamudayān nāmarūpaṃ samudeti,  nāmarūpasamudayāt ṣaḍāyatanaṃ samudeti,  ṣaḍāyatanasamudayāt sparśaḥ samudeti,  sparśasamudayād vedanā samudeti,  vedanāsamudayāt tṛṣṇā samudeti,  tṛṣṇāsamudayād upādānaṃ samudeti,  upādānasamudayād bhavaḥ samudeti,  bhavasamudayāj jātiḥ samudeti,  jātisamudayāj jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ samudyanti,  evam asya kevalasya mahato duḥkhaskandhasya samudayo bhavati.   
[Dependent origination in the regular way (anuloma), to teach the bewilderment (moha) in entering existence; (saṃsāra);  it should be known through the character of its division into members (aṅgavibhāgalakṣaṇatas):]  From the origin of being superficial [having concepts of permanence with regard to the impermanent (anitye nityasaṃjñā), pleasure with regard to suffering (duḥkhe sukhasaṃjñā), purity with regard to the impure (aśubhe śubhasaṃjñā), self with regard to the selfless (anātmīye ātmasaṃjñā) ] ignorance originates,  from the origin of ignorance formative factors originate,  from the origin of formative factors consciousness originates,  from the origin of consciousness name and form originate,  from the origin of name and form the six senses originate,  from the origin of the six senses touch originates,  from the origin of touch feeling originates,  from the origin of feeling thirst originates,  from the origin of thirst grasping originates,  from the origin of grasping existence originates,  from the origin of existence birth originates,  from the origin of birth ageing, death, sorrow, lamentation, suffering, depression and despair originate.  thus this great mass of utter suffering originates.   
yang na, 1) ’khor bar ’jug pa la rmongs pa dang, 2) ’khor ba las ldog pa la rmongs pa bsal ba’i phyir rten cing ’brel bar ’byung ba lugs dang mthun par ’byung ba dang, lugs las bzlog pa’i mtshan nyid rnam pa gnyis bshad do. de la 1) ’khor bar ’jug pa la rmongs pa ni rgyu gang gis ’khor bar skye bar ’gyur ba’i rgyu mi shes pa ste, mi shes pa de bsal ba’i phyir tshul bzhin ma yin pa kun ’byung ba las ma rig pa kun ’byung ngo zhes bya ba gsungs so. 2) ’khor ba las ldog pa ni mya ngan las ’das pa ste, rgyu gang gis ’khor ba las ’grol zhing mya ngan las ’da’ bar ’gyur ba mi shes pa de bsal ba’i phyir tshul bzhin ma yin pa ’gags pas ma rig pa ’gag ces bya ba la sogs pa gsungs so.
In accordance with Abhidharmasamuccaya p. 283-5: katham anulomapratilomataḥ / saṃkleshānulomapratilomato ’pi vyavadānānulomapratilomato ’pi pratītyasamutpādasyānulomapratilomanirdesho draṣṭavyaḥ // Cf. next note.  de la rten cing ’brel bar ’byung ba lugs dang mthun par ’byung ba yang mtshan nyid rnam pa bzhir rig par bya ste: 1) yan lag rnam par dbye ba’i mtshan nyid dang, 2) yan lag bsdu ba’i mtshan nyid dang, 3) yan lag gi kun nas nyon mongs pa bsdu ba’i mtshan nyid dang, 4) bdag med pa rkyen las ’byung ba’i mtshan nyid do.
yan lag rnam par dbye ba’i mtshan nyid (1) las brtsams te gsungs pa ’di lta ste, tshul bzhin ma yin pa kun ’byung ba las ma rig pa kun ’byung ngo zhes bya ba la sogs pa’o.
The divisions 1, 2 and 3 are based on divisions 2, 3 and 6 in the treatment of pratītyasamutpāda in Abhidharmasamuccaya, p. 2612-16: 1) lakṣaṇato ’py 2) anggavibhāgato ’py 3) anggasamāsato ’py 4) anggapratyayatvavyavasthānato ’py 5) anggakarmavyavasthānato ’py 6) anggasaṃkleshasaṃgrahato ’pi 7) arthato ’pi 8) gambhīryato ’pi 9) prabhedato ’py 10) anulomapratilomato ’pi pratītyasamutpannaṃ draṣṭavyam / No. 4 is not in Abhidharmasamuccaya.
Abhidharmasamuccaya p. 2617-18: katham anggavibhāgataḥ / dvādashānggāni / dvādashānggaḥ pratītyasamutpādaḥ avidyā saṃskārā vijnyānaṃ nāmarūpaṃ ṣaḍāyatanaṃ sparsho vedanā tṛṣṇopādānaṃ bhavo jātir jarāmaraṇaṃ ca //
The paragraphs corresponding to the divisions 2 and 3 of ṭ do not apply to the mūla, but only to the commentary in ṭ itself. Paragraph 4, however, is again concerned with the mūla. Cf. infra.
’di lta ste zhes bya ba ni tshig gi mgo drang ba’am, tshig gi rkyen du bzhag pa’o.  de la mi rtag pa la rtag par ’du shes pa dang, sdug bsngal ba la bde bar ’du shes pa dang, mi gtsang ba la gtsang bar ’du shes pa dang, bdag med pa la bdag tu ’du shes pa ni tshul bzhin ma yin pa ste, kun ’byung ba las shes bya ba ni tshul bzhin ma yin pa kun tu skyes par ’gyur ba las ma rig pa kun ’byung bar ’gyur te, ma rig pa kun du skye bar ’gyur ro, zhes bya ba’i don to. ’dir tshul bzhin ma yin pa smos pa ni ma rig pa’i rgyu bstan pa’i phyir smos pa yin te, ’byung ba’i don ni lhag ma rnams la yang de bzhin du sbyar bar bya’o. de la 1) gcig pur ’du shes pa dang, 2) ril por ’du shes pa dang, 3) rtag par ’du shes pa dang, 4) brtan par ’du shes pa dang, 5) ther zug tu ’du shes pa dang, 6) bde bar ’du shes pa ni ma rig pa zhes bya’o. 1) sa dang chu dang me dang rlung dang nam mkha’ la sogs pa tha dad pa mi ’dra ba du ma ’dus pas bskyed na ’di la gcig pur sems pa ni gcig pur ’du shes pa’o. 2) sa la sogs pa de dag kyang rdul phra rab tha dad pa las ’byung ba yin na, de la gcig pur sems pa ni ril por ’du shes pa’o. 3) skad cig ma re re la yang mi rtag par gyur nas gzhan dang gzhan du gyur na, gnas nas kyang bdag ces ’dzin, phyis kyang bdag nyid ’dug go snyam du sems pa ni rtag par ’du shes pa’o. 4) med pa las ’byung ba la gang yod pa las skye bar ’dzin pa ni brtan par ’du shes pa’o. yang na ’di dag thams cad dngos po med pa sgyu ma lta bu yin na, bdag nyid can du dngos por sems pa ni brtan par ’du shes pa’o. 5) byung nas med par ’gyur ba la yang rdza ma’i byi ru ltar bdag ma ’ongs pa’i dus su ’pho bar ’dzin pa ni ther zug tu ’du shes pa’o. 6) ’jig rten gsum dang ’dus byas thams cad ni sdug bsngal gsum gyi mes gdungs pas sdug bsngal dang ldan pa yin na, gang gcig pu bzang po’i ngo bor ’dzin pa de ni bde bar ’du shes pa’o.
Cf. Śālistamba p. 912-15: tatrāvidyā katamā / yaiṣām eva ṣaṇṇāṃ dhātūnām ekasaṃjnyā piṇḍasaṃjnyā nityasaṃjnyā dhruvasaṃjnyā shāshvatasaṃjnyā sukhasaṃjnyā ātmasaṃjnyā sattvajīvajantupoṣapuruṣapudgalasaṃjnyā manujamānavasaṃjnyā ahaṃkāramamakārasaṃjnyā / evamādi vividham ajnyānam iyam ucyate ’vidyeti /  de ltar kun tu gti mug pa’i rgyus lus dang ngag dang yid kyi las rnam pa sna tshogs byed pa ni ’du byed do. yang na, ’du byed rnam pa gsum ste, 1) bsod nams ma yin par nye bar ’gro ba’i ’du byed dang, 2) bsod nams su nye bar ’gro ba’i ’du byed dang, 3) mi g.yo bar nye bar ’gro ba’i ’du byed do. 1) de la sdig pa’i las byed pa la mngon par chags pa tshe rabs gzhan dang las kyi ’bras bu la kun tu gti mug pas med par lta ba rnams ni bsod nams ma yin pa’i las mngon par ’du byed do. 2) ma rig pas rmongs par gyur pa srid pa dang srid pa’i longs spyod la yon tan du lta zhing bde bar ’du shes pa rnams ni bsod nams kyi las mngon par ’du byed do. 3) ma rig pa’i rkyen gyis snyoms par ’jug pa’i ro la chags par lta bas sred pa dang lta ba dang nga rgyal gyi shas che ba’i bsam gtan rnams ni mi g.yo ba’i las mngon par ’du byed de, de bas na ma rig pa kun ’byung ba las ’du byed kun ’byung ba zhes bya’o.
Cf. Abhidharmasamuccaya p. 2626-272: avidyā kiṃkarmakā / bhave sattvān saṃmohayati pratyayash ca bhavati saṃskārāṇām // saṃskārāḥ kiṃkarmakāḥ / gatiṣu ca sattvān vibhajanti pratyayāsh ca bhavanti vijnyānavāsanāyāḥ // Bhāṣya p. 3211-17: avidyā bhave sattvān saṃmohayati, tad āvṛtteḥ pūrvāntāparāntamadhyāntānāṃ yathābhūtāparijnyānāt / yata evaṃ vicikitsati – kiṃ nv aham abhūvam atīte ’dhvany āho svin nāham abhūvam ity evamādi / pratyayash ca bhavati saṃskārāṇām, tadvashena punarbhavikakarmopacayāt / saṃskārā gatiṣu ca sattvān vibhajanti, karmavashena sattvānāṃ gatyantaragamanavaicitryāt / pratyayāsh ca bhavanti vijnyānasya vāsanāyāḥ, āyatyā nāmarūpābhinirvṛttaye bījapoṣaṇāt /
Cf. Śālistamba p. 119ff: evam avidyāyāṃ satyāṃ trividhāḥ saṃskārā abhinirvartante / puṇyopagā apuṇyopagā anenyjyopagāḥ / ...  de la ma’i mngal du dang po nyid du skad cig ma gcig la zhugs pa’i sems, phung po dang khams dang skye mched kyi bag chags kyis yongs su bsgos pa sngon gyi las kyis ’phangs pa’i sa bon thams cad pa’i kun gzhi rnam par shes pa ni ’dir ’du byed kyi rkyen las byung ba’i rnam par shes pa yin par dgongs so. (Translated in the introduction.)
Abhidharmasamuccaya p. 121-2: cittaṃ katamat / skandhadhātvāyatanavāsanāparibhāvitaṃ sarvabījakaṃ ālayavijnyānaṃ; (cf. Bhāṣya p. 119-14); cf. also p. 272-3 and Bhāṣya p. 3217-19: vijnyānaṃ karmabandhaṃ dhārayati, saṃskārāhitavāsanāsahotpatteḥ / pratyayash ca bhavati nāmarūpasya, mātuḥ kukṣau vijnyānāvakrāntyā nāmarūpavivṛddhigamanāt /  de nas skad cig ma gnyis phan chad mer mer po dang nur nur po la sogs pa dang bcas pa’i rnam par shes pa ni ming dang gzugs so. de la ming ni tshor ba dang, ’du shes dang, ’du byed dang, rnam par shes pa’i phung po’o. gzugs ni bstan du yod la thogs pa dang bcas pa dang, bstan du med pa la thogs pa dang bcas pa dang, bstan du yang med la thogs pa yang med pa ste, de gnyis gcig tu bsdoms nas ming dang gzugs zhes bya’o.  mig gi skye mched nas yid kyi bar du drug ni skye mched drug go. de la mig gi skye mched ni lta ba’i bdag nyid can dang ba’i rang bzhin gzugs la dmigs par byed pa ste; lhag ma la yang de bzhin du sbyar ro.  yul dang dbang po dang rnam par shes pa rnams rgyu dang ’bras bu’i mtshan nyid du dus mnyam pa nyid du tshogs pa ni reg pa’o. de la dbang po dang yul ni rgyu’i mtshan nyid do, de gnyis la brten nas de ma thag tu rnam par shes pa skye bas na rnam par shes pa ni ’bras bu’i mtshan nyid do.  bde ba dang, sdug bsngal ba dang, bde ba yang ma yin sdug bsngal ba yang ma yin pa’i myong ba ni tshor ba zhes bya’o. de la lus dang dbang po dang rnam par shes pa la phan par byed pa’i bdag nyid ni bde ba’i tshor ba’o; lus dang dbang po dang rnam par shes pa la gnod par byed pa’i bdag nyid ni sdug bsngal gyi tshor ba’o; lus dang dbang po dang rnam par shes pa la phan gnod gnyi ga mi byed pa ni bde ba yang ma yin sdug bsngal ba yang ma yin pa’i tshor ba’o.  sred pa dang sred pa’i longs spyod la rgyun du spyod kyang tshva chu ’thungs pa dang ’dra bar ngoms pa dang tshim pa med pa ni sred pa zhes bya’o. de’ang dus gsum tha dad pa’i dbye bas sred pa rnam pa gsum du ’gyur te: 1) lta ba’i sred pa dang, 2) mngon par dga’ ba’i sred pa dang, 3) mngon par chags pa’i sred pa’o. de la 1) ’das pa’i dus su mthong ba’i sred pa dang, thos pa dang rig pa’i dngos po ’gags par gyur pa rnams dang yang phrad par ’dod pa ni lta ba’i sred pa zhes bya’o. 2) ma ’ongs pa’i dus na rang gi lus rnam pa sna tshogs dang yo byad rnam pa mang po dang ldan par smon pa ni mngon par dga’ ba’i sred pa’o. 3) da ltar gyi dus kyi phung po dang yo byad la chags pas mi gtong ba ni mngon par chags pa’i sred pa zhes bya’o. yang na, 1) ’dod pa’i sred pa dang, 2) srid pa’i sred pa dang, 3) mi srid pa’i sred pa dang, 4) lta ba’i sred pa ste, bzhi’o. de la 1) ’dod pa’i sred pa ni mthong ba dang bsgom pas spang bar bya ba ’dod pa’i khams kyi ’dod chags so. 2) srid pa’i sred pa ni mthong ba dang bsgom pas spang bar bya ba’i gzugs dang gzugs med pa’i khams kyi ’dod chags so. 3) mi srid pa’i sred pa ni thar pa la mngon par chags pa’o. 4) lta ba’i sred pa ni ’jig tshogs la sogs pa lta ba lnga la chags pa’o.  de la len pa yang rnam pa bzhi ste, 1) ’dod pa len pa dang, 2) tshul khrims dang brtul zhugs len pa dang, 3) lta ba len pa dang, 4) bdag tu smra ba len pa’o. de la 1) ’dod chags rnam pa gsum ni ’dod pa len pa zhes bya ste, a) ’dod pa’i ’dod chags dang, b) chos kyi ’dod chags dang, c) yul gyi ’dod chags so. a) ’dod pa’i ’dod chags ni skyes pa dang bud med gnyis kyis gnyis sprod pa las chags pa’o. b) mu stegs can gyi chos la chags pa ni chos kyi ’dod chags so. c) ’dod pa lnga’i yon tan la chags pa ni yul gyi ’dod chags so. 2) khyi dang ba lang la sogs pa’i dka’ thub ’dzin pa ni tshul khrims dang brtul zhugs len pa zhes bya’o. 3) chad pa dang rtag pa la sogs pa lta ba sna tshogs la zhugs pa ni lta ba len pa’o) 4. bdag yod par lta zhing chags pa ni bdag tu smra ba len pa zhes bya’o.  nying mtshams sbyor ba’i rgyur gyur pa’i las rnam pa sna tshogs kyi bag chags bsags pa ni srid pa zhes bya ste, de yang ’dod pa’i srid pa dang, gzugs kyi srid pa dang, gzugs med pa’i srid pa ste, rnam pa gsum mo.  las kyi bag chags rnam pa sna tshogs pa bsags pa’i khyad par la nying mtshams sbyor ba de dang de dag phung po dang khams dang skye mched la sogs pa mngon par grub pa ni skye ba zhes bya’o.  mer mer po dang, nur nur po dang, mkhrang gyur pa dang, rkang lag ’gyus pa nas gzhon nu dang, lang tsho dar la bab pa’i bar gyi stobs dang, mthu dang, gzi brjid dang, mdangs la sogs pa gzhan du ’gyur te, nyams ni rga ba’o. yang na, lang tsho bcom pa dang, na tshod nyams pa dang, ’byung ba chen po rnams bri ba dang, ’du byed rnams rnyings par gyur pa dang, lus lhod par gyur pa dang, yan lag rnams shig shig por gyur pa dang, kha dog dang dbyibs mi mdzes pa dang, dbang po rnams nyam chung ba dang, dran pa dang rtogs pa dang blo gros rnams rab tu nyams pa dang, ’jig pa la mngon du bltas pa ni rga ba’o. de la lang tsho bcom pa ni dar la bab pa med par gyur pa’o. na tshod nyams pa ni byis pa dang gzhon nu’i spyod pa dang tshul rnams bral ba’o. ’byung ba chen po rnams bri ba ni sa la sogs pa ’byung ba rnams zhum par gyur pa ste, sha sla ba dang gnyer ma can du gyur pa’o. ’du byed rnams rnyings par gyur pa ni dar la babs la lang tsho’i byad gzugs sar pa dang bral bar gyur pa’o. lus lhod par gyur pa ni ldang ba dang ’dug pa la lus lci ba’o. yan lag shig shig por gyur pa ni rkang pa dang lag pa la sogs pa rnams tshigs tshigs su so sor gyes shing nyams dang mthu med par gyur pa’o. kha dog dang dbyibs mi sdug pa ni sha dang khrag skams la rus pa phyir snang ba dang, khabs nag pos khebs pa dang, gnyer ma dang skra dkar gyis gang ba’o. dbang po rnams nyam chung ba ni mig la sogs pa’i dbang po rnams mthong ba dang thos pa mi gsal ba’o. dran pa dang rtogs pa dang blo gros rab tu nyams pa ni sngon smras pa dang thos pa rnams mi dran zhing brjed pa’o. ’jig pa la mngon du bltas pa ni ’chi ba’i dus dang khad nye ba’o. yang na rga ba rnam pa gnyis te: rten nyams pa dang, brten pa nyams pa’o. de la rten nyams pa ni ’di ltar ’byung ba chen po las gyur pa, khrag dang sha dang tshil dang rkang dang rus pa la sogs pa bri bas de’i rgyus na rgyug pa dang rgal ba dang mchong ba dang bskum pa dang rmyong ba dang ’ong ba dang ’gro ba la sogs pa’i bya ba ni mi nus shing, lus kyi brtson ’grus dang stobs mthu chung ba’o. de la brten pa nyams pa ni mig la sogs pa’i dbang po rnams lta ba dang nyan pa la sogs pa la mi gsal bar ’jug cing, de’i rgyus na dran pa dang rtogs pa dang blo gros la sogs pa nyams shing sems kyi stobs dang brtson ’grus bri ba’o. dbang po rnams nyams pa las de’i rgyu ba sems dang sems las byung ba rnams mi mthun pa ni ’chi ba ste, sems dang sems las byung ba rgyus med par gyur pa na gang zag de shi ba zhes bya’o. de la ’chi ba yang rnam pa gnyis te, rang gi ngang gis ’chi ba dang, nye bar bcom pas ’chi ba’o. rang gi ngang gis ’chi ba ni tshe zad pa dang bsod nams zad nas ’chi ba’o. nye bar bcom pa ni mtshon cha dang dbyig pa la sogs pa’i rkyen gyis shi ba’o. yang na ’chi ba rnam pa gsum ste, rjes su skad cig mas ’chi ba dang, nye bar bcom pas ’chi ba dang, rgyu zad pas ’chi ba’o. de la rjes su skad cig mas ’chi ba ni skad cig ma re re la yang ’chi ba zhes bya’o. nye bar bcom pas ’chi ba dug dang mtshon la sogs pa phog nas shi ba’o. rgyu zad pas ’chi ba ni tshe ring por gyur pa’i las zad pas gang ’chi bar gyur pa’o. mya ngan dang smre sngags ’don pa la sogs pa ni rga shi’i yan lag tu gtogs te, de la mdza ba dang bral ba dang, mi mdza’ ba dang phrad pa’i rnam par rtog pa las skyes pa’i sems kyi gdung ba ni mya ngan ces bya’o. sems kyi gdung ba’i rgyu las tshig tu smra ba rnam pa sna tshogs ’byin pa ni smre sngags ’don pa’o. khams rnams ’khrugs pas yul mngon du gyur pa la yang dbang pos ’dzin par mi nus shing rmongs pa’i gnod pas reg par gyur pa ni sdug bsngal ba zhes bya’o. yul mngon du ma gyur pa rnams dbang pos gzung bar chags pa skye ba ni yid mi bde ba’o. zhe sdang las byung ba’i rgyu lus dang sems nyon mongs par gyur pa ni ’khrug pa zhes bya’o. yang na bu smad la sogs pa dang yo byad rnams la gtong mi nus shing chags pa ni mya ngan ces bya’o. mya ngan las langs pa’i tshig tu smra ba ni smre sngags ’don pa’o. rnam par shes pa’i tshogs lnga dang ldan pa’i mi bde ba myong ba ni sdug bsngal lo. yid la byed pa dang ldan pa yid kyi sdug bsngal ni yid mi bde ba’o. gzhan yang de la sogs pa sngon rgyal po’i zham ’bring byed byed pa las dben pa dang, tshong byed byed pa las khe med pa la sogs pa nyes pa byas pa rnams dran nas mi dga’ ba ni ’khrug pa zhes bya’o.
1) D thabs 2) N par 3) D rtog 4) N om. ni 5) N om. dang 6) N nyams 7) N sngon 8) N khas 9) N rten 10) N brten 11) N brgal 12) N blta 13...13) D om. 14) N rtog 15) D rgyus for rgyu ba 16) N pa 17) N phogs 18) N ’chi 19) DN nas 20) N po 21) N rtogs 22) D zhes 23) N rnam 24) D zhabs 25) N byed  de ltar rten cing ’brel bar ’byung ba rgyas par bshad nas, de’i don bsdus te bstan pa’i phyir de ltar sdug bsngal gyi phung po chen po ’ba’ zhig po ’di ’byung bar ’gyur ro zhes bya ba gsungs so. de ltar zhes bya ba ni gong du bshad pa ltar na’o. sdug bsngal gyi phung po ni sdug bsngal gsum dang brgyad la sogs pa sdug bsngal mang po dang ldan pas so. chen po ’khor ba thog ma med pa nas rgyun du sdug bsngal bar gyur pa’i phyir ro. ’di zhes bya ba ni gzugs la sogs pa’i chos rnams la bya’o. ’ba’ zhig ni bdag dang bdag gi dang bral ba’i phyir ro. ’byung bar ’gyur ro zhes bya ba ni skye bar ’gyur ro zhes bya ba’i don to.  The second paragraph according to the divisions from Abhidharmasamuccaya mentioned supra, anggasamāsatas, "from the point of view of summarizing the members of the pratītyasamutpāda", does not correspond to any part of the text in the mūla, only to ṭ. in fol. 137b7-138a4: de la yan lag bsdu ba ni de ltar rten cing ’brel bar ’byung ba yan lag bcu gnyis su phye ba de yang bsdus na yan lag gnyis su blta ste, 1) ring ba’i rgyu dang, 2) nye ba’i rgyu’o. 1) de la ring ba’i rgyu ni dper na sa bon dang myu gu lta bu ste, ’bras bu dang thag ring ba’i phyir ro. 2) nye ba’i rgyu ni me tog la sogs pa lta bu ste, ’bras bu dang thag nye ba’i phyir ro – "... 1) The distant cause is like seed and sprout (bījāngkura), they are far from the fruit (phala). 2) The immediate cause is like the flower, etc. (puṣpādi), it is near by the fruit (phala).
The beginning of the paragraph is possibly based on Koshabhāṣya p. 15022-5111: tad yathā bījād angkurakāṇḍapattrādīnāṃ prabhavo bhavaty evaṃ kleshāt kleshakarmavastūnām / ... yathā cānapoddhṛtamūlā vanaspatayash chināsh chinnāḥ punar api prarohanty evam anapoddhṛtakleshamūlā gatayaḥ / yathā ca vṛkṣāḥ kālena kālaṃ puṣpaphalānāṃ prasotāro bhavanty evaṃ kleshā apy asakṛt kleshakarmavastūnāṃ hetur bhavanti / yathā ca tuṣāvanaddās taṇḍulāḥ prarohaṇasamarthā bhavanti na kevalā evaṃ kleshaprāptatuṣāvanaddhaṃ karma janmāntaravirohaṇe samarthaṃ na kevalam ity evaṃ tāvat klesho bījādivad veditavyaḥ / ... yathā ca puṣpaṃ phalotpattāv āsannaṃ kāraṇam, evaṃ karmāṇi vipākotpattau veditavyāni /
de la ring ba’i rgyu yang rnam pa gsum du blta ste, a) jis ’debs, b) ji ’debs, c) ji ltar ’debs pa’o. a) jis ’debs she na? ma rig pa dang, ’du byed dang, rnam par shes pas ’debs pa’o. b) ji ’debs she na? ming dang gzugs dang, skye mched drug dang, reg pa dang, tshor ba rnams ’debs so. c) ji ltar ’debs she na? ma rig pa las byung ba’i ’du byed kyis ci bsgrubs pa’i bag chags kun gzhi la ’debs so.
nye ba’i rgyu yang rnam pa gsum du blta ste, a) jis mngon du phyung b) ji mngon du phyung, c) ji ltar mngon du phyung ba’o. de la a) jis mngon du phyung ba ni sred pa dang, len pa dang, srid pas mngon du phyung ngo. b) ji mngon du phyung ba ni skye ba’o. c) ji ltar mngon du phyung ba ni sred pa dang len pas kun gzhi la btab pa’i sa bon srid pa me tog lta bur kha ’bye zhing ’bu bar ’byin te, de dag gi nyes dmigs bstan pa ni rga shi’o.
This piece is based on Abhidharmasamuccaya 2620-23: katham anggasamāsato ’pi / ākṣepakānggam ākṣiptānggam abhinirvarttakānggam abhinirvṛttyanggaṃ ca // ākṣepakānggaṃ katamat / avidyā samskārā vijnyānaṃ ca // ākṣiptānggaṃ katamat / nāmarūpaṃ ṣaḍāyatanaṃ sparsho vedanā ca // abhinirvarttakānggaṃ katamat / tṛṣṇā upādānaṃ bhavash ca // abhinirvṛttyanggaṃ katamat / jātir jarāmaraṇaṃ ca //. The Bhāṣya (p. 3110-12) also has the relative pronouns yena and yat: etāvac ca pravṛttinirdeshe nirdeṣṭavyam yad uta hetukāle yenākṣipyate yac cākṣipyate phalakāle yenābhinirvartyate yac cābhinirvartyate tad etat sarvam ebhir anggair nirdiṣṭaṃ veditavyam / ... Point c) in ṭ, the yathā, is however omitted by these texts in both cases: "How are they thrown? The habits (vāsanā) produced by the factors (saṃskāra) arising from ignorance (avidyā) are thrown into the store-consciousness (ālayavijnyāna). .... How they are produced: The seeds (bīja) thrown (ākṣipta) into the store-consciousness (ālayavijnyāna) by thirst (tṛṣṇā) and grasping (upādāna) open up into existence (bhava) like a flower which opens and bloooms. To teach the calamity (ādhīnava) of these things one mentions ageing and death (jarāmaraṇa)".
Then follows the third paragraph according to the divisions from Abhidharmasamuccaya mentioned supra, anggasaṃkleshasaṃgrahatas, "from the point of view of condensing the impurities in the pratītyasamutpāda," which also does not correspond to any part of the text in the mūla, only to ṭ. fol. 138a4-6: yan lag gi kun nas nyon mongs pa bsdu ba ni rten cing ’brel bar ’byung ba yan lag bcu gnyis po ’di dag nyon mongs pa rnam pa gsum du bsdu ste, a) nyon mongs pa’i kun nas nyon mongs par bsdu ba dang, b) las kyi kun nas nyon mongs pa dang, c) skye ba’i kun nas nyon mongs par bsdu ba’o. a) de la ma rig pa dang, sred pa dang, len pa gsum ni nyon mongs pa’i kun nas nyon mongs par bsdu’o. b) ’du byed dang, rnam par shes pa dang, sred pa gsum ni las kyi kun nas nyon mongs par bsdu ste, rnam par shes pa yang las kyi bag chags kyi rten yin pas der bsdu’o. c) lhag ma rnams ni skye ba’i kun nas nyon mongs par bsdu’o.
Abhidharmasamuccaya p. 2714-16: katham anggasaṃkleshasaṃgrahataḥ / yā cāvidyā yā ca tṛṣṇā yac copādānam ity ayaṃ kleshasaṃkleshasaṃgraha / ye ca saṃskārā yac ca vijnyānaṃ yash ca bhava ity ayaṃ karmasaṃkleshasaṃgrahaḥ / sheṣāṇi janmasaṃkleshasaṃgrahaḥ // 
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  g.yo ba med pa, byed pa med pa, bdag po med pa, yongs su ’dzin pa med pa’i chos ji ltar gnas pa bzhin du ’byung ste,  gang ’di la shes pa, ’di ni byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa zhes bya’o. 
  niśceṣṭanirīhāsvāmikāparigrahā dharmā yathāsthānaṃ saṃbhavanti.  yad atra jñānam idam ucyate bodhisattvasya pratītyasamutpādakauśalyam. 
[Teaching it according to the character of being without a self but arising from conditions (anātmapratyayotpannalakṣaṇatas):]  The moments of existence originate in their proper places without movement, inactive, without an owner, not as something to be owned.  Knowledge concerning this is the bodhisattva’s skill with dependent origination. 
The fourth paragraph according to the divisions mentioned supra, this title is not mentioned in Abhidharmasamuccaya; ṭ. fol. 138a6-7: bdag med pa’i rkyen las byung ba’i mtshan nyid bstan pa’i phyir g.yo ba med pa byed pa med pa zhes bya ba la sogs pa gsungs te,  g.yo ba med pa ni ma rig pa yang ’di ltar bdag gis ’du byed bskyed do snyam du mi sems la, ’du byed kyang ’di ltar bdag ni ma rig pas bskyed do snyam du sems pa med pa’i phyir ro; byed pa med pa ni ma rig pa la sogs pa skyed pa’i rkyen tsam byed pa yin yang ’du byed skyed pa la byed pa po’i mtshan nyid ma yin pa’i phyir ro; bdag po med pa zhes bya ba ni de dag la dbang phyug la sogs pa dbang byed par gyur pa’i mtshan nyid kyi bdag po gang yang med pa’i phyir ro; yongs su ’dzin pa med pa zhes bya ba ni bdag dang sems can dang gang zag la sogs pa snying por gyur pa gang gis kyang byin gyis ma brlabs pa’i phyir ro; chos ji ltar gnas pa bzhin du ’byung ste zhes bya ba ni rgyu gang yin pa las ’bras bu gang ’byung ba ni chos ji ltar gnas pa bzhin du ’byung ba zhes bya ste, dbang phyug la sogs pa las ’du byed mi ’byung gi ma rig pa’i rgyu las ’du byed ’byung ba’o.  gang ’di la shes pa ni zhes bya ba la sogs pa, ’di la zhes bya ba ni ’di ltar zhes bya ba’i sgra drangs te, gang tshul bzhin ma yin pa kun ’byung ba las ma rig pa kun ’byung ba las skye ba kun ’byung ba las rga shi la sogs pa kun ’byung bar zad kyi, de las gzhan pa’i g.yo ba po dang byed pa po la sogs pa med par shes pa ’di ni byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa rnams zhes bya’o. 
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gzhan yang gang dge ba’i rgyu las byung ba’am, mi dge ba’i rgyu las byung ba’am, mi g.yo ba’i rgyu las byung ba’am, ’khor ba’i rgyu las byung ba’am, mya ngan las ’das pa’i rgyu las byung ba, de dag thams cad byang chub sems dpas yang dag pa ji lta ba bzhin du rab tu shes te:  sems can gang dbang po’i rgyu las ’jug pa tshad mar byed pa, de ni dbang po’i rgyu las byung zhing, las kyi rgyu las byung ba ste, ’bras bu’i rgyu las ’grub par byed do, zhes zin pa dang ma zin pa’i chos rnams la gang de ltar rgyu kun ’byung ba las skye ba la mkhas pa, ’di ni byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa zhes bya’o. 
punar aparaṃ yaḥ kuśalahetuko ’kuśalahetuko ’niñjahetukaḥ saṃsārahetuko nirvāṇahetukas, tān sarvān bodhisattvo yathābhūtaṃ prajānāti:  yaḥ sattva indriyahetupraveśaṃ pramāṇīkaroti sa indriyahetukaḥ, karmahetukaḥ phalahetuniṣpattiṃ karotīty upāttānupātteṣu dharmeṣu yad evaṃ hetusamudayotpādakauśalyam, idam ucyate bodhisattvasya pratītyasamutpādakauśalyam. 
Further, what is caused by the good [such as birth as a god or human being in the sphere of passion (kāmadhātu) ], caused by the bad [such as birth in the three evil destinies (apāya) of the sphere of passion (kāmadhātu) ], caused by the neutral [or immovable actions of meditation (dhyāna) and states of concentration (samāpatti), causing birth in the worlds of form and the formless worlds, (rūpârūpyaloka), not being moved by the wind of thought-constructions (vikalpa), etc.], what is causing existence, what is causing extinction [namely, the holy ways (āryamārga) ], all of that the bodhisattva knows as it is:  “The being that makes into his authority an understanding caused by [the mentioned] abilities [good, bad, etc.], he has those abilities as cause, (p. 76) and having his actions as cause he effects completion [of the actions] in accordance with the fruit as [a final] cause.” Thus skill with birth as having the origin in causes among moments of existence acquired or not yet acquired is called the bodhisattva’s skill with dependent origination. 
rten cing ’brel bar ’byung ba la mkhas pa’i rnam grangs gzhan yang bstan par bzhed nas gzhan yang gang dge ba’i rgyu las byung ba’am, mi dge ba’i rgyu las byung ba’am zhes bya ba la sogs pa gsungs so.
dge ba ni srog gcod pa las phyir ldog pa la sogs pa dge ba bcu’i las kyi lam rnams so. rgyu de las byung ba ni ’dod pa’i khams su lha dang mir skye ba’o.
mi dge ba ni srog gcod pa mi dge ba bcu’i las kyi lam rnams so. rgyu de las byung ba ni ’dod pa’i khams su ngan song gsum du skye ba’o.
mi g.yo ba ni bsam gtan dang snyoms par ’jug pa rnams so. rgyu de las byung ba ni gzugs dang gzugs med pa’i khams su skye ba’o. khams gnyis kyi las la ci’i phyir mi g.yo ba’i las shes bya zhe na? de dag gi las sems rtse gcig pa’i mtshan nyid la rnam par rtog pa’i rlung gis bskyod par mi nus pas na mi g.yo ba zhes bya’o. yang na, ji ltar ’dod pa na spyod pa’i las ’gro ba gzhan du ’gro ba yin yang, de ma yin pa rkyen gzhan gyi dbang gis bskyod de, ’gro ba de rnam par smin pa bzhin du rnam par smin pa la g.yo ba med pas na mi g.yo ba zhes bya’o. de’i don ni ’di yin te, ’dod pa na spyod pa’i sems can gyi las byas pas sbyin pa yongs su btang nas mi’i nang du mi’i longs spyod myong bar ’gyur ba las mi de nyid kyis tshul khrims nyams pa la sogs pa’i las byas pa’i dbang gis mir skye ba’i rnam par smin pa bskyod nas rgyal po’am blon po’i ba lang ngam rtar skye ba lta bur gzugs dang gzugs med pa’i khams kyi las la rnam par smin pa g.yo med pas na mi g.yo ba zhes bya’o.
’khor bar skye ba’i rgyu ni ’khor ba’i rgyu ste, ’di ltar dge ba dang mi dge ba dang mi g.yo ba’i las zag pa dang bcas pa rnams so. rgyu de las byung ba ni ’khor ba nyid do.
mya ngan las ’das par gyur pa’i rgyu ni mya ngan las ’das pa’i rgyu ste, ’phags pa’i lam rnams so; de las byung ba ni mya ngan las ’das pa’o. de la mya ngan las ’das pa’ang rnam pa gnyis te, 1. cha gcig spangs pa’i mya ngan las ’das pa dang, 2. cha gnyis spangs pa’i mya ngan las ’das pa’o. de la 1. cha gcig spangs pa’i mya ngan las ’das pa ni mthong ba dang bsgom pas spang bar bya ba’i nyon mongs pa’i cha spangs te, phung po’i lhag ma dang bcas pa’i mya ngan las ’das pa’o. 2. cha gnyis spangs pa’i mya ngan las ’das pa ni ji ltar nyon mongs pa’i cha spangs pa bzhin du phung po’i cha yang spangs pa ste, phung po’i lhag ma yang ma lus par spangs pa’i mya ngan las ’das pa’o.
de dag thams cad ces bya ba ni gong du bshad pa’i dge ba’i rgyu dang, mi dge ba’i rgyu dang, mi g.yo ba’i rgyu dang, ’khor ba’i rgyu dang, mya ngan las ’das pa’i rgyu las byung ba de dag thams cad ces bya ba’i don to.  139a6-b3 says: sems can gang dbang po’i rgyu la jug pa tshad mar byed pa, de ni dbang po’i rgyu las byung zhing, las kyi rgyu las byung ba ste ’bras bu’i rgyu grub par byed do zhes bya ba la, dbang po nyid dge ba dang, mi dge ba dang, ’khor ba dang, mya ngan las ’das pa rnams byed pa dang ’grub pa’i rgyu yin pas na dbang po’i rgyu ste; de ltar dbang po’i rgyu las chos de dag ’byung gi, byed pa po la sogs pas byas pa ma yin par shes pa ni dbang po’i rgyu las ’jug pa tshad mar byed pa ste, de dag ni dge ba dang, mi dge ba dang, ’khor ba dang, mya ngan las ’das pa kun kyang dbang po dang las kyi rgyu las byung zhing dge ba la sogs pa ’bras bu’i rgyu dbang po las grub par byed do zhes zin pa’i chos rnams la yang shes la ma zin pa’ang las kyi rgyu las ’byung bar shes na rten cing ’bral bar ’byung ba la mkhas pa yin par sbyar ro. gang de ltar rgyu kun ’byung ba las skye ba la mkhas pa zhes bya ba ni gang gong du bshad pa ltar rgyu smin par gyur pa las ’bras bu skye bar shes pa ’di ni zhes bya ba’i don to. 
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gzhan yang rten cing ’brel bar ’byung ba la mkhas pa ni 
punar aparaṃ pratītyasamutpādakauśalyam: 
Further, skill with dependent origination is: 
 
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  tshul bzhin ma yin pa ’gags pas ma rig pa ’gag;  ma rig pa ’gags pas ’du byed ’gag;  ’du byed ’gags pas rnam par shes pa ’gag;  rnam par shes pa ’gags pas ming dang gzugs ’gag;  ming dang gzugs ’gags pas skye mched drug ’gag;  skye mched drug ’gags pas reg pa ’gag;  reg pa ’gags pas tshor ba ’gag;  tshor ba ’gags pas sred pa ’gag;  sred pa ’gags pas len pa ’gag;  len pa ’gags pas srid pa ’gag;  srid pa ’gags pas skye ba ’gag;  skye ba ’gags pas rga shi dang, mya ngan dang, smre sngags ’don pa dang, sdug bsngal ba dang, yid mi bde ba dang, ’khrug pa rnams kyang ’gag par ’gyur te;  de ltar sdug bsngal gyi phung po chen po ’ba’ zhig po ’gag par ’gyur ro. 
  ayoniśonirodhād avidyānirodhaḥ,  avidyānirodhāt saṃskāranirodhaḥ,  saṃskāranirodhād vijñānanirodhaḥ,  vijñānanirodhān nāmarūpanirodhaḥ,  nāmarūpanirodhāt ṣaḍāyatananirodhaḥ,  ṣaḍāyatananirodhāt sparśanirodhaḥ,  sparśanirodhād vedanānirodhaḥ,  vedanānirodhāt tṛṣṇānirodhaḥ,  tṛṣṇānirodhād upādānanirodhaḥ,  upādānanirodhād bhavanirodhaḥ,  bhavanirodhāj jātinirodhaḥ,  jātinirodhāj jarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsā nirudhyante,  evam asya kevalasya mahato duḥkhaskandhasya nirodho bhavati. 
[Dependent origination in the reverse way (pratiloma), to teach going out of existence, namely extinction (nirvāṇa):]  From cessation of being superficial comes cessation of ignorance,  from cessation of ignorance comes cessation of formative factors,  from cessation of formative factors comes cessation of consciousness,  from cessation of consciousness comes cessation of name and form,  from cessation of name and form comes cessation of the six senses,  from cessation of the six senses comes cessation of touch,  from cessation of touch comes cessation of feeling,  from cessation of feeling comes cessation of thirst,  from cessation of thirst comes cessation of grasping,  from cessation of grasping comes cessation of existence,  from cessation of existence comes cessation of birth,  from cessation of birth ageing, death, sorrow, lamentation, suffering, depression and despair cease,  thus this great mass of utter suffering ceases. 
de ltar lugs dang mthun pa’i mtshan nyid bstan nas, lugs las bzlog pa’i mtshan nyid bstan pa’i phyir gzhan yang rten cing ’brel bar ’byung ba’i mtshan nyid la mkhas pa ni zhes bya ba la sogs pa gsungs pa’o. Cf. supra.                          ’di lta ste, shing med na me dang du ba mi ’byung ba dang, sa bon med na myu gu mi skye ba bzhin du nyon mongs pa ’gags na, de las skyes pa’i ’bras bu mi ’byung ba’i phyir tshul bzhin ma yin pa ’gags pas ma rig pa ’gag ces bya’o. ji ltar ma rig pa la sogs pa ’gags pa yang rten cing ’brel bar ’byung ba zhes bya zhe na? smras pa: nyes pa med de; ’di la gtan med par dgag pa la ni ma rig pa la sogs pa ’gag go zhes mi bya’i, dper na mar me’i rkyen gyis mun pa ’gags na snang ba nyid skye ba dang, sman bcud kyis len zos na nad med pa la bde ba skye ba, de bzhin du lam bsgoms pa’i mthus ma rig pa dang mi mthun pa gang rig pa skye bar ’gyur ba, de ni ma rig pa ’gags pa zhes bya ste, de ltar gong nas gong du ’du byed la sogs pa dang mi mthun pa’i gnas ’byung ba la ’du byed la sogs pa ’gags par blta’o. 
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g.yo ba med pa, byed pa med pa, bdag po med pa, yongs su ’dzin pa med pa’i chos ji ltar gnas pa bzhin du ’gog par ’gyur ro.  gang ’di la mkhas pa, ’di ni byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa zhes bya’o. 
niśceṣṭanirīhāsvāmikāparigrahā dharmā yathāsthānaṃ nirudhyante.  yad iha kauśalyam idam ucyate bodhisattvasya pratītyasamutpādakauśalyam. 
The moments of existence cease in their proper places without movement, inactive, without an owner, not as something to be owned.  Skill in this is the bodhisattva’s skill with dependent origination. 
   
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gzhan yang chos thams cad ni rgyu la rag lus pa’o, rkyen la rag lus pa’o, tshogs la rag lus pa’o.  chos gang rgyu dang, rkyen dang, tshogs pa la rag lus pa, de bdag la rag ma lus pa’o, sems can la rag ma lus pa’o, srog la rag ma lus pa’o, gang zag la rag ma lus pa’o.  gang bdag la rag ma lus pa dang, sems can la rag ma lus pa dang, srog la rag ma lus pa dang, gang zag la rag ma lus pa, de ’di na zhe’am, snga ma na zhe’am, gzhan na zhes bgrang ba ci yang med de.  gang de ltar rtog pa, ’di ni byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa zhes bya’o. 
punar aparam sarvadharmā hetvadhīnāḥ pratyayādhīnāḥ sāmagryadhīnāḥ.  ye dharmā hetupratyayasāmagryadhīnās te nātmādhīnā na sattvādhīnā na jīvādhīnā na pudgalādhīnāḥ.  yan nātmādhīnaṃ na sattvādhīnaṃ na jīvādhīnaṃ na pudgalādhīnaṃ na tasya kācid atreti vā pūrvasminn iti vānyatreti vā gaṇanā.  ya evaṃ pratyavekṣata idam ucyate bodhisattvasya pratītyasamutpādakauśalyam. 
Further, all moments of existence are dependent on causes, dependent on conditions, dependent on combinations of these.  And the moments of existence that are dependent on causes, conditions and their combinations are not dependent on a self, a being, a soul or a person.  What is not dependent on a self, a being, a soul or a person, no calculation like “here”, “before” or “other place” belongs to that.  When he considers things in this way it is the bodhisattva’s skill with dependent origination. 
gzhan yang chos rnams mthun pa’i rgyu las byung ba dang, mi mthun pa’i rgyu las mi ’byung bar shes pa ni rten cing ’brel bar ’byung ba la mkhas pa’o zhes bstan par bzhed nas gzhan yang chos thams cad ni rgyu la rag lus pa’o zhes bya ba la sogs pa gsungs te, chos thams cad ni nang gi chos dang phyi’i chos rnams so. de la nang gi chos ni ma rig pa’i rkyen gyis ’du byed la sogs pa’o; phyi’i chos ni sa bon dang myu gu la sogs pa’o.
ṭ. fol. 140a1-b4 then explains the different hetu, pratyaya and sāmagrī: rgyu la rag lus pa ni chos de dag rgyu drug la brten nas skye’o zhes bya ba’i don to. de la rgyu drug po gang zhe na? 1) byed pa’i rgyu dang, 2) lhan cig ’byung ba’i rgyu dang, 3) skal ba mnyam pa’i rgyu dang, 4) mtshungs par ldan pa’i rgyu dang, 5) kun tu ’gro ba’i rgyu dang, 6) rnam par smin pa’i rgyu’o.
1) de la byed pa’i rgyu ni chos de dag skye ba na gzugs dang sems la sogs pa mtshan nyid de dag bdag nyid ma gtogs par chos gzhan thams cad ni byed pa’i rgyu ste, skye ba la bgegs mi byed pa’i ngo bor gnas pa’i phyir ro; Koshabhāṣya p. 8226: saṃskṛtasya hi dharmasya svabhāvavarjyāḥ sarvadharmāḥ kāraṇahetur utpādaṃ prati / avighnabhāvāvasthānāt /
2) chos gang dag gcig la gcig gi ’bras bur gyur pa de ni lhan cig byung ba’i rgyu ste; ’di lta ste: ’byung ba chen po bzhi rnams lhan cig skye ba na phan tshun skyed par byed pas gcig la gcig lhan cig ’byung ba’i rgyu’o; Koshabhāṣya 8319: ye dharmāḥ parasparaphalās te parasparaḥ sahabhūhetur yathā ... catvāri mahābhūtāny anyonyaṃ sahabhūhetuḥ /
3) de bzhin du sems dang sems las byung ba dang ’dod pa na spyod pa’i sdug bsngal mthong bas spang bar bya ba’i chos sngar skyes pa rnams phyis skyes pa dang ma skyes pa rnams kyi skal ba mnyam pa’i rgyu’o. de bzhin du dge ba dang mi dge ba dang lung du ma bstan pa rnams dang yang sbyar ro; Koshabhāṣya p. 8510: sadṛshā dharmāḥ sadṛshānāṃ dharmāṇāṃ sabhāgahetus tad yathā kushalāḥ panyca skandhāḥ kushalānām anyonyaṃ, kliṣṭāḥ kliṣṭānām, avyākṛtā avyākṛtānāṃ rūpam avyākṛtaṃ panycānām /
4) mtshungs par ldan pa’i rgyu ni sems dang sems las byung ba gang dag skad cig ma gang la brten nas gnas pa’i dbang po rnams so; abridges Koshabhāṣya p. 8820-22: samāna āshrayo yeṣāṃ te cittacaittāḥ anyonyaṃ saṃprayuktahetuḥ / samāna ity abhinnas tad yathā ya eva cakṣurindriyakṣaṇash cakṣurvijnyānasyāshrayaḥ, sa eva tatsaṃprayuktānāṃ vedanādīnām eva yāvan mana-indriyakṣaṇo manovijnyānatatsaṃprayuktānāṃ veditavyaḥ /
5) sngar skyes pa’i nyon mongs pa rnams phyis skyes pa dang ma skyes pa’i rang gi sa pa rnams kyis kun tu ’gro ba’i rgyu yin pa’i phyir kun tu ’gro ba’i rgyu’o; Koshabhāṣya p. 893: svabhūmikāḥ pūrvotpannāḥ sarvatragā dharmāḥ pashcimānāṃ kliṣṭānāṃ dharmāṇāṃ sarvatragahetuḥ /
6) mi dge ba dang dge ba zag pa dang bcas pa’i chos rnams ni rnam par smin pa’i rgyu’o; Koshabhāṣya p. 8919: akushalāḥ kushalasāsravāsh ca dharmā vipākahetuḥ /
rkyen la rag lus zhes bya ba ni rkyen bzhi la brten nas skye zhes ba’i don to. rkyen bzhi ni 1) rgyu’i rkyen dang, 2) dmigs pa’i rkyen dang, 3) mtshungs pa de ma thag pa’i rkyen dang, 4) bdag po’i rkyen to.
1) de la rgyu’i rkyen ni gang ’bras bu skyed pa la rgyu’i dngos por gnas pa ste, sa bon la sogs pa dang kun gzhi rnam par shes pa bag chags dang bcas pa’o; gzhan dag ni gzhan du ’chad de: byed pa’i rgyu ma gtogs par rgyu rnam pa lnga rnams ni rgyu’i rkyen to zhe’o; Abhidharmasamuccaya p. 289-10: hetupratyaya katamaḥ / ālayavijnyānaṃ kushalavāsanā ca // "Others explain it otherwise:" kāraṇahetuvarjyāḥ panyca hetavo hetupratyayaḥ / (Koshabhāṣya p. 988).
2) dmigs pa gang la sems dang sems las byung ba gang dmigs nas skye bar ’gyur pa’i dmigs pa de dag ni de’i dmigs pa’i rkyen te; de’ang ci rigs par chos thams cad rnam par shes pa drug gi dmigs pa’i rkyen to; abridging Koshabhāṣya p. 1004-6: yathāyogaṃ cakṣurvijnyānasya saṃprayogasya rūpam / shrotravijnyānasya shabdaḥ / ghrāṇavijnyānasya gandhaḥ / jihvāvijnyānasya rasaḥ / kāyavijnyānasya spraṣṭavyam / manovijnyānasya sarvadharmāḥ / yo dharmo yasya dharmasyālambanaṃ na kadācit sa dharmas taddharmasya nālambanam /
3) mya ngan las ’das par ’jug pa’i tha ma’i sems ma gtogs par sems dang sems las ’byung ba’i rgyu rnams ni mtshungs pa de ma thag pa’i rkyen to; Koshabhāṣya p. 9810: arhataḥ pashcimān apāsyotpannāsh cittacaittāḥ samanantarapratyayaḥ /
4) byed pa’i rgyu nyid bdag po’i rkyen to; Koshabhāṣya p. 10013: ya eva kāraṇahetuḥ sa evādhipatipratyayaḥ /
tshogs pa la rag lus zhes bya ba ni rgyu dang rkyen rnams ’dus nas ’bras bu bskyed nus pa’i mthu dang ldan par gnas pa la brten nas ’bras bu skye zhes bya ba’i don to. mthun pa’i rgyu las byung ba bstan nas mi mthun pa’i rgyu las mi ’byung bar bstan pa’i phyir chos gang rgyu dang rkyen dang tshogs pa la rag lus pa de bdag la rag ma lus zhes bya ba la sogs pa gsungs te, gzhan dag gis btags pa’i bdag la sogs pa la brten te mi skye zhes bya ba’i don to.
On hetu cf. also Mvy. 2260-65; Kosha LVP p. ii. 245ff with other references; and Vyākhyā i. p. 18617ff; on pratyaya cf. Mvy. 2267-70; Kosha p. 983ff, LVP ii. p. 299ff, Vyākhyā i. p. 2328ff; Bbh. p. 9826-998; Abhidharmasamuccaya p. 287ff.    de ’di na zhe’am, snga ma zhe’am, gzhan zhes bgrang ba ci yang med de zhes bya ba ni bdag la ji ltar rag ma lus pa dang sems can la sogs pa la rag ma lus pas na da lta’i dus su yang ’di na zhes bgrang du med, ’das pa’i dus su yang ’di ’dra ba zhig ces bgrang du med, ma ’ongs pa’i dus su yang ’di ltar ’gyur zhes bgrang du med pa’i don to. yang na chos thams cad ni rgyu la rag lus zhes bya ba ni phyi dang nang gi rten cing ’brel bar ’byung ba rnams rgyu dang ’brel ba la skye zhes bya ba’i tha tshig ste, de la phyi rol gyi rten cing ’brel bar ’byung ba’i rgyu dang ’brel ba gang zhe na? ’di lta ste, sa bon las myu gu, myu gu las ’dab ma zhes bya ba la sogs pa’o. de la nang gi rten cing ’brel bar ’byung ba rgyu dang ’brel ba gang zhe na? ma rig pa’i rkyen gis ’du byed, ’du byed kyi rkyen gyis rnam par shes pa zhes bya ba la sogs pa’o. rkyen la rag lus pa zhes bya ba ni phyi dang nang gi rten cing ’brel bar ’byung ba yang rkyen dang ’brel ba la skye zhes bya ba’i don to. phyi’i rten cing ’brel bar ’byung ba’i rkyen gang zhe na? ’di lta ste, sa dang, chu dang, me dang, rlung dang, nam mkha’ dang, dus kyi khams rnams shes gang gsungs pa’o. nang gi rten cing ’brel bar ’byung ba’i rkyen gang zhe na? sa dang, chu dang, me dang, rlung dang, nam mkha’ dang, rnam par shes pa’i khams rnams shes gang gsungs pa’o. tshogs pa la rag lus pa zhes bya ba ni rgyu dang rkyen ma tshang bar ma gyur pa la rten zhes bya ba’i don to. (153a)
Then, in ṭ. fol. 141a2-5, there follow several abridged quotations from the Śālistambasūtra, summarizing this text, to elucidate the paragraph: de bas na sā lu ljang pa’i mdo las kyang rgyu’i skabs su: sa bon med na myu gu mi ’byung ste, me tog med na ’bras bu’i bar du yang mi ’byung ngo zhes gsungs pa dang; rkyen gyi skabs su: ’di rnams med par sa bon las myu gu skye bar mi ’gyur gyi, nam phyi rol gyi sa’i khams ma tshang ba med par gyur pa la zhes bya ba la sogs pa gsungs so; nang gi rten cing ’brel bar ’byung ba la yang rgyu’i skabs su: gal te ma rig pa ma byung na ’du byed kyang mi ’byung ba zhig na, de bzhin du skye ba ma byung du zin na rga shi’i bar du yang mi mngon pa zhig na, ’di ltar ma rig pa yod pa las ’du byed rnams skye zhing ’byung bar ’gyur ro zhes bya ba la sogs pa gsungs pa dang; rkyen gyi skabs su yang: rkyen ’di dag med par lus skye bar mi ’gyur gyi, nam sa’i khams tshang zhing zhes bya ba la sogs pa gsungs pa’o; ṭ. fol. 141a2 [hetvadhikāre]a, Śāl p. 413-14: asati bīje ’ngkuro na bhavati, yāvad asati puṣpe
phalaṃ na bhavati; ṭ. fol. 141a2 [pratyayādhikāre], Śāl p. 512-13: asatsv eṣu pratyayeṣu bījād
angkurasyābhinirvṛttir na bhavati / yadā bāhyash ca pṛthivīdhātur avikalo bhavati / ṭ. fol. 141a3-4 [ādhyātmikasyāpi pratītyasamutpādasya hetvadhikāre], Śāl p. 79-11: avidyā cen nābhaviṣyat naiva saṃskārāḥ prajnyāsyante / evaṃ yāvaj jātish cen nābhaviṣyat jarāmaraṇaṃ na prajnyāsyate / atha satyām avidyāyāṃ saṃskārāṇām abhinirvṛttiṃ bhavati / ṭ. fol. 141a4-5 [pratyayādhikāre ’pi], Śāl p. 815-16: asatām eṣāṃ pratyayānāṃ kāyasyotpattir na bhavati / yadā ādhyātmikaḥ pṛthivīdhātur avikalo bhavati.
ṭ. then again comments on Akṣ in fol. 141a5-b1: chos gang rgyu dang rkyen dang tshogs pa la rag lus pa de zhes bya ba ni phyi dang nang gi chos gang rgyu dang rkyen dang rgyu rkyen ’brel pa las skyes pa’i chos de dag ni bdag las mi skye, sems can las mi skye zhes bya ba’i don to. de bas na mdo sde de nyid las phyi’i rten cing ’brel bar ’byung ba’i skabs su: de la sa’i khams kyang ’di ltar bdag gi sa bon rten pa’i bya ba bya’o snyam du mi sems so zhes bya ba nas myu gu de yang bdag gis ma byas, pha rol gyis ma byas, gnyis kas ma byas, dbang pos ma sprul, dus kyis ma bsgyur, rang bzhin las ma byung, rgyu med pa las kyang ma skyes te zhes gsungs pa dang; nang gi rten cing ’brel bar ’byung ba’i skabs su yang: ma rig pa yang ’di ltar bdag gis ’du byed skyed do snyam du mi sems so zhes bya ba nas bdag ma yin no, sems can ma yin, srog ma yin zhes bya ba la sogs pa gsungs pa’i phyir ro; ṭ. fol. 141a6-7 [bāhyasya pratītyasamutpādasyādhikāre], Śāl p. 515-16, 63-5: tatra pṛthivīdhātor naivaṃ bhavati ahaṃ bījasya saṃdhāraṇakṛtyaṃ karomīti / [yāvat] sa cāngkuro na svayaṃkṛto na parakṛto nobhayakṛto neshvarakṛto na kālapariṇamito na prakṛtisaṃbhūto nāpy ahetusamutpannaḥ / ṭ. fol. 141a7-b1 [ādhyātmikasyāpi pratītyasamutpādasyādhikāre], Śāl p. 712, 99-10: tatrāvidyāyā naivaṃ bhavati ahaṃ saṃskārān abhinirvartayāmīti / [yāvan] nātmā na sattvo na jīva [ity ādi]. ṭ. fol. 141b1-3: de na ’di na zhe’am, snga ma na zhe’am, gzhan na zhes bgrang ba ci yang med de zhes bya ba ni chos gang rgyu dang rkyen dang tshogs pa la rag lus pas bdag dang sems can la rag ma lus pa’i chos de ni da ltar ci yin? zhes brtag tu med pa dang, sngon gyi dus na ci ’dra? zhes brtag tu med pa dang, ma ’ongs pa’i dus na ci lta bur ’gyur zhes brtag tu med ces bya ba’i don to. de bas na sā lu ljang pa’i mdo las kyang: ji bdag ’das pa’i dus na byung ba zhig gam, ’on te ma byung ba zhig? snyam du sngon gyi mtha’ la mi rtog; ma ’ongs pa’i dus na jir ’gyur, ji lta bur ’gyur? zhes ma ’ongs pa’i dus la mi rtog go; ’di ji zhig, ci zhig yod, cir ’gyur? sems can ’di dag gang nas ’ongs, ’di nas shi ’phos nas gong du ’gro bar ’gyur? zhes da ltar byung ba la mi rtog go zhes gsungs so; Śāl p. 1812-192: na sa pūrvāntaṃ pratisarati kiṃ nv aham abhūvam atīte ’dhvani, āhosvin nābhūvam atīte ’dhvani / ko nv aham abhūvam atīte ’dhvani, kathaṃ nv aham abhūvam atīte ’dhvani / aparāntaṃ vā punar na pratisarati kiṃ nv ahaṃ bhaviṣyāmy anāgate ’dhvani / ahosvin na bhaviṣyāmy anāgate ’dhvani / ko nu bhaviṣyāmy anāgate ’dhvani, kathaṃ nu bhaviṣyāmy anāgate ’dhvani / pratyutpannaṃ vā punar na pratisarati kiṃ nv idaṃ kathaṃ nv idaṃ ke santaḥ ke bhaviṣyāmaḥ, ayaṃ sattvaḥ kuta āgataḥ, sa itash cyutaḥ kutra gamiṣyatīti /. The last quotation is somewhat abridged in ṭ.   
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gzhan yang gang byang chub sems dpa’ byang chub kyi rkyen thams cad nye bar gzhog la, rkyen de dag kyang zad cing ’gog par rtog ste, sems can la lta ba’i phyir zad cing ’gog pa’i ye shes su yang mi ’jog pa, ’di ni byang chub sems dpa’i rten cing ’brel bar ’byung ba la mkhas pa zhes bya’o. 
punar aparaṃ yo bodhisattvaḥ sarvabodhipratyayān upasthāpayati, teṣāṃ ca pratyayānāṃ kṣayanirodhatvaṃ pratyavekṣamāṇaḥ sattvāvekṣayā kṣayanirodhajñāne na sthāpyata idam ucyate bodhisattvasya pratītyasamutpādakauśalyam. 
Further, [to teach knowledge of dependent origination avoiding the two extremes (antadvayavivarjita):] when the bodhisattva produces all the conditions for awakening, and then sees the destruction and cessation of those conditions [that they really are empty], but does not get stuck in the knowledge of their destruction and cessation, out of regard for living beings, it is called the bodhisattva’s skill with dependent origination. 
gzhan yang rten cing ’brel bar byung ba mtha’ gnyis dang bral ba shes pa ni rten cing ’brel bar ’byung ba la mkhas pa yin no zhes bstan par bzhed nas, gzhan yang gang byang chub sems dpa’ byang chub kyi rkyen thams cad kyang nye bar gzhog zhes bya ba la sogs pa gsungs te, de la ye shes phun sum tshogs pa dang, spangs pa phun sum tshogs pa ni byang chub ces bya ste, byang chub ni ye shes dang spangs pa’i mtshan nyid yin pa’i phyir ro.
de la ye shes phun sum tshogs pa rnam pa bzhi ste: 1) thams cad shes pa dang, 2) rnam pa thams cad du shes pa dang, 3) ’bad pa med par shes pa dang, 4) ma bstan par shes pa’o. 1) thams cad shes pa ni phung po dang khams dang skye mched la sogs pa shes bya’i dngos po ma lus par shes pa’o; 2) rnam pa thams cad du shes pa ni de dag kyang mi rtag pa’am, bdag med pa’i rnam par shes pa’am, dus gsum thams cad du shes pa ste, nams kyanga shes pa de la nyams pa med pa’o; 3) ’bad pa med par shes pa ni ting nge ’dzin la sogs pa’i rgyu la mi ltos shing brtsal ba med par lhun gyis grub par shes pa’o; 4) ma bstan par shes pa ni mkhan po dang slob dpon gyi man ngag med par rang ’byung gi ye shes kyis chos thams cad rang nyid kyis mngon par byang chub pa’i phyir ro.
spangs pa phun sum tshogs pa yang rnam pa lnga ste: 1) nyon mongs pa’i sgrib pa spangs pa dang, 2) shes bya’i sgrib pa spangs pa dang, 3) shin tu spangs pa dang, 4) bag chags dang bcas pa spangs pa dang, 5) snyoms par ’jug pa’i sgrib pa thams cad spangs pa’o. 1) de la nyon mongs pa’i sgrib pa spangs pa ni ’dod chags la sogs pa mthong ba dang bsgom pa’i lam gyis spang bar bya ba’i nyon mongs pa rnams spangs pa’o; 2) shes bya’i sgrib pa spangs pa ni phung po dang khams dang skye mched la gzung ba dang ’dzin pa’i mngon par chags pa’i bag chags nyon mongs pa can ma yin pa mi shes pa spangs pa’o; 3) shin tu spangs pa ni sgrib pa de gnyis phyis sems kyi rgyud la ’byung zhing skye ba med par spangs pa’o; 4) bag chags dang bcas par spangs pa ni sgrib pa de gnyis kyi bag la nyal rtsa nas bton pa’o; 5) snyoms par ’jug pa thams cad kyi sgrib pa spangs pa ni mthar gyis gnas pa’i snyoms par ’jug pa dgu dang zad par gyi skye mched dang zil gyis gnon pa’i skye mched rnams thob par bya ba la bar du gcod pa rnams spangs pa’o.
rgyu dang rkyen gang gis bla na med pa’i byang chub thob par ’gyur ba’i rgyu dang rkyen de rnams nye bar sgrub pa la byang chub kyi rkyen rnams kyang nye bar gzhog la zhes bya ste, rgyu dang rkyen kyang bsod nams dang ye shes kyi tshogs so. rkyen de dag kyang zad cing ’gog par rtogs te zhes bya ba ni byang chub kyi rgyu dang rkyen rnams ngo bo nyid med par shes pa’am, ma rig pa’i rkyen gyis ’du byed ’byung ba la sogs pa rkyen gong du smos pa rnams ngo bo nyid med par shes pa zhes bya ba’i don to. sems can la lta ba’i phyir zad cing ’gog pa’i ye shes su mi ’jog ces bya ba ni de ltar de bzhin mya ngan las ’das pa stong pa’i mtshan nyid rtogs kyang sems can gyi don du mya ngan las ’das pa ’ba’ zhig la gnas par mi byed ces bya ba’i don to.
The paragraph seems to be based upon Koshabhāṣya p. 41514ff., bhāṣya on Kosha vii. 34: ...sarvapuṇyajnyānasaṃbhārasamudāgamataḥ dharmakāyapariniṣpattitaḥ arthacaryayā ca lokasya / .... caturvidhā ca phalasaṃpat / jnyānasaṃpat prahāṇasaṃpat prabhāvasaṃpad rūpakāyasaṃpac ca / ... jnyānasaṃpat punash caturvidhā / anupadiṣṭajnyānaṃ sarvatrajnyānaṃ sarvathājnyānam ayatnajnyānaṃ ca / caturvidhā prahāṇasaṃpat / sarvakleshaprahāṇam atyantaprahāṇaṃ savāsanāprahāṇaṃ sarvasamādhisamāpattyāvaraṇaprahāṇaṃ ca ... / The explanations of the concepts are, however, found only in ṭ. 
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de la byang chub sems dpa’i dus gsum la mkhas pa gang zhe na? 
tatra katamad bodhisattvasya tryadhvakauśalyam? 
(p. 77) 6) What then is the bodhisattva’s skill with the three times? 
rten cing ’brel bar ’byung ba bshad pa’i don du dus gsum la mkhas pa bstan pas ji ltar bstan pa bzhin du bshad par bzhed nas de la byang chub sems dpa’i dus gsum la mkhas pa gang zhe na zhes dris so.
dus gsum po de yang dus nyid la rnam pa gsum yod pa ma yin gyi, sems dang sems las byung ba la dus gsum du bzhag ste, sems dang sems las byung ba’i dngos po de dag nyid rgyu dang ’bras bu bcas par ’das te zhig pa ni ’das pa’i dus zhes bya, rgyu dang ’bras bu da dung ma skyes pa la ni ma ’ongs pa’i dus zhes bya, rgyu dang ’bras bu skyes nas ma zhig gi bar du ni da ltar byung ba’i dus zhes bya ste; dngos po ’das pa dang ma ’ongs pa dang da ltar byung ba rnams ci ’dra ba la mkhas pa ni dus gsum la mkhas pa zhes bya’o. Translated in the introduction. 
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gang bdag dang sems can gzhan gyi ’das pa’i sems dang sems las byung ba dge ba dang mi dge ba rnams rjes su dran pa ste, mi dge ba’i sems dang sems las byung ba rnams dran nas kyang rnam par smod pa dang, dge ba’i sems dang sems las byung ba rnams dran nas kyang byang chub tu yongs su sngo ba, ’di ni ’das pa la mkhas pa’o. 
yātmanaḥ parasattvānāṃ cātītānāṃ kuśalānām akuśalānāṃ ca cittacaittasikānām anusmṛtir, akuśalānāṃ cittacaittasikānām anusmṛtya ca vigarhanā, kuśalānām cittacaittasikānām anusmṛtya ca bodhipariṇāmanā, idam atītakauśalyam. 
Remembering one’s own and other beings’ past thoughts and contents of thought, good and bad; and having remembered, rejecting bad thoughts and contents of thought; having remembered, transforming into awakening the good thoughts and contents of thought; this is skill with the past. 
’das pa’i dus la mkhas pa bstan pa’i phyir gang bdag dang sems can gzhan gyi zhes bya ba la sogs pa smos te, dge ba dang, mi dge ba dang, ’brel pa’i sems dang sems las byung ba gang yin pa ni sems dang sems las byung ba dge ba dang mi dge ba rnams zhes bya’o, gang bdag dang sems can gzhan gyis ’das pa’i dus na dge ba ni ’di lta bu zhig byas, mi dge ba ni ’di lta bu zhig byas zhes bdag dang gzhan gyis dge ba dang mi dge ba byas pa ma brjed pa ni rjes su dran pa’o; de tsam gyi ’das pa’i dus la mkhas pa yin nam zhe na? ma yin par bstan pa’i phyir mi dge ba’i sems dang sems las byung ba zhes bya ba la sogs pa gsungs te, ’di yang bdag dang gzhan gyi mi dge ba dang ’brel pa’i sems dang sems las byung ba dran nas zhes bya ba dang sbyar ro; byang chub tu bsngo ba zhes bya ba ni dge ba byas pa rnams bla na med pa’i byang chub thob pa’i rgyur gyur ces smon pa’o. 
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gang ma ’ongs pa’i sems dang sems las byung ba, dge ba’i rtsa ba’i tshogs la nges par sems shing, byang chub mngon du ’gyur ba’i las sems te: bdag gi dge ba’i sems bskyed pa gang dag skye bar ’gyur ba, de dag ni bla na med pa yang dag par rdzogs pa’i byang chub tu yongs su bsngo bar bya’o; mi dge ba’i sems dang sems las byung ba rnams kyi skabs mi dbye, zhes, gang de lta bur sems la bsgo ba, de ni ma ’ongs pa la mkhas pa’o. 
yānāgatānaṃ cittacaittasikānāṃ kuśalamūlānāṃ nidhyāptir, bodher āmukhīkarmasamanvāhārah: ye ma utpatsyante kuśalāś cittotpādās tān tv anuttarāyām samyaksaṃbodhaye parināmayiṣyāmi, akuśalānāṃ cittacaittasikānām avakāśaṃ na kariṣyāmīti yaivaṃ cittabhāvanā, idam anāgatakauśalyam. 
Being absorbed in future roots of the good, being thoughts and contents of thoughts, concentrating on making awakening present [in the following way]: “I will transform into incomparable perfect awakening all appearances of good thoughts and contents of thought that appear in me, and I will give the bad thoughts and contents of thought no chance,” cultivating thought in this way is skill with the future. 
ma ’ongs pa’i dus la mkhas pa bstan pa’i phyir gang ma ’ongs pa’i sems dang sems las byung ba zhes bya ba la sogs pa gsungs te, ma ’ongs pa na bdag gi bsod nams dang ye shes kyi tshogs bla na med pa’i byang chub thob pa’i rgyu bdag dang gzhan la phan par byed pa’i rkyen du gyur pa’i dge ba’i rtsa ba rnams gnod mi za bar bya’o zhes sems pa ni dge ba’i rtsa ba’i tshogs la nges par sems pa zhes bya’o; don de nyid bstan pa’i phyir byang chub mngon du ’gyur ba’i las sems te zhes bya ba gsungs te, byang chub thob par ’gyur ba’i dge ba’i las bya bar sems pa ni byang chub mngon du ’gyur ba’i las sems pa zhes bya’o; don de nyid ji lta bu yin pa gsal bar bstan pa’i phyir bdag gi dge ba’i sems bskyed pa gang dag ces bya ba la sogs pa gsungs te, dge ba dang ’brel pa’i sems ni dge ba’i sems so, bskyed pa ni da ltar gyi dus na dge ba’i sems skyes zin pa’o, skye bar ’gyur ba ni ma ’ongs pa’i dus na dge ba dang ’brel pa’i sems gnod mi za bar skye bar ’gyur ba’o; de dag ces bya ba ni dus gnyis kyi dge ba’i sems nyid la snyegs te, da ltar gyi dus na dge ba’i sems skyed pa dang ma ’ongs pa’i dus na skye bar ’gyur ba de dag ces bya ba’i don to, ni zhes bya bas dge ba de dag theg pa gnyis dang lha dang mi’i bde ’gror mi sngo zhes bya bar ston to, byang chub ces bya ba ni byang chub thob par bya ba’i phyir zhes bya ba’i tha tshig go, skabs ni mi dbye zhes bya ba ni ma ’ongs pa’i mi dge ba’i sems dang sems las byung ba skye ba’i skabs mi dbye zhes bya bar ston to; gong du bshad pa’i don rnams bsdus te bstan pa’i phyir gang de lta bur sems la bsgo ba, de ni zhes bya ba la sogs pa gsungs te, de lta bur sems la bsgo zhes bya ba ni ji nas da ltar gyi dus nas dge ba’i sems bskyed pa dang, ma ’ongs pa’i dus na dge ba’i sems skye bar ’gyur ba de dag nges par byang chub tu bsngo la, ma ’ongs pa’i mi dge ba’i sems dang sems las byung ba skye ba’i skabs mi dbye’o zhes de lta bur de nas sems la bsgo zhing sems la ’jog par byed pa de ni zhes bya ba’i don to 
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da ltar byung ba la mkhas pa gang zhe na? gang da ltar byung ba’i sems dang sems las byung ba rnams tshul bzhin sbyor bas dge ba’i rtsa ba mngon par ’du byed pa dang, mi dge ba’i sems dang sems las byung ba zlog pa dang, dge ba’i sems dang sems las byung ba rnams byang chub tu mngon du byed pa ni da ltar byung ba la mkhas pa ste. 
katamat pratyutpannakauśalyam? yaḥ pratyutpannānāṃ cittacaittasikānāṃ yoniśaḥprayogena kuśalamūlābhisaṃskāraḥ, akuśalānāṃ cittacaittasikānāṃ nivartanaṃ, kuśalānāṃ ca cittacaitasikānāṃ bodher āmukhīkaraṇaṃ pratyutpannakauśalyam. 
What then is skill with the present? Producing roots of the good with correct practice in present thoughts and contents of thought, banishing bad thoughts and contents of thought, making good thoughts and contents of thought present for the sake of awakening, is skill with the present. 
da ltar byung ba’i dus la mkhas pa bstan pa’i phyir da ltar byung ba la mkhas pa gang zhe na zhes bya ba la sogs pa gsungs te, ’dod ma chags pa la sogs pa dge ba’i rtsa ba byed cing, ’dod chags la sogs pa mi dge ba’i rtsa ba rnams la mi ’jug pa ni tshul bzhin sbyor ba zhes bya ste, don gzhan ni sla bas ma bshad do. 
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gang ’di dag la mkhas pa, de ni byang chub sems dpa’i dus gsum la mkhas pa zhes bya’o. 
yad eteṣu kauśalyam idam ucyate bodhisattvasya tryadhvakauśalyam. 
Skill in these things is the bodhisattva’s skill with the three times. 
 
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gzhan yang gang ’das pa’i dus kyi chos rnams stong par mos pa dang, ma ’ongs pa’i dus kyi chos rnams stong par mos pa dang, da ltar byung ba’i dus kyi chos rnams stong par mos pa ste, de ltar shes rab dang ye shes kyi dus gsum stong pa nyid du yang rtog la, ’das pa dang, ma ’ongs pa dang, da ltar byung ba’i sangs rgyas bcom ldan ’das rnams kyi bsod nams thams cad kyi rjes su thabs kyi ye shes kyis yi rang bar yang byed de; gang ’di la mkhas pa, de ni byang chub sems dpa’i dus gsum la mkhas pa zhes bya’o. 
punar aparaṃ yātītasye ’dhvani dharmāḥ śūnyā ity adhimuktir, anāgate ’dhvani dharmā śūnyā ity adhimuktiḥ, pratyutpanne ’dhvani dharmāḥ śūnyā ity adhimuktir, evam prajñājñānena tryadhvaśūnyatām pratyavekṣamāṇo ’pi ’tītānāgatapratyutpannānāṃ bhagavatāṃ sarvapuṇyānvitopāyajñānenānumodayati, yad iha kauśalyaṃ tad bodhisattvasya tryadhvakauśalyam. 
Further, [to understand rightly with insight (prajñā) and expedient means (upāya) the things in the three times it is said:] confidence in the fact that the moments of existence of the past are empty, confidence in the fact that the moments of existence of the future are empty, confidence in the fact that the moments of existence of the present are empty – though one considers the emptiness of the three times thus with insight and knowledge, one rejoices in the knowledge of expedient means resulting from all the merit of the Buddhas past, present and future – skill in this is the bodhisattva’s skill with the three times. 
shes rab dang thabs kyi ye shes kyis dus gsum na gnas pa’i dngos po rnams ji lta ba bzhin du phyin ci ma log par khong du chud pa ni dus gsum la mkhas pa yin no zhes bstan par bzhed nas gzhan yang gang ’das pa’i dus kyi chos rnams stong par mos pa zhes bya ba la sogs pa gsungs te, gang ’das pa’i dus kyi chos phung po dang skye mched la sogs pa gang zag dang chos kyi dngos por yod pa ma yin pa yid ches pa ni ’das pa’i dus kyi chos rnams stong par mos pa’o. lhag ma yang de bzhin du sbyar te, tshig gzhan ni sla bas ma bshad do. 
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gzhan yang ’das pa’i dus na zad pa’i chos rnams phyi ma’i mthar ’phos par mi lta zhing, dge ba’i mngon par ’du byed pa la brtson ’grus kyang mi gtong ste, mi dge ba mngon par ’du mi byed pa dang;  gang ma ’ongs pa’i dus kyi chos rnams mi skye mi ’byung bar rtog cing, byang chub tu bsngo ba’i brtson ’grus kyang mi ’dor ba dang;  da ltar byung ba’i dus na chos rnams ’dug pa med cing mi gnas par rtog ste, byang chub sems dpa’ lhag pa’i bsam pa rab tu brtan pa ni byang chub kyi sems kyang mi brjed de,  ’di ni byang chub sems dpa’i dus gsum la mkhas pa zhes bya’o. 
punar aparam atīte ’dhvani kṣīnān dharmān nāparānte cyutān paśyann api kuśalābhisaṃskāraṇāya vīryaṃ na sraṃsayati nākuśalam abhisaṃskaroti;  yo ’nāgate ’dhvani dharmān anutpādān asaṃbhāvān pratyavekṣamāno ’pi bodhipariṇāmanāvīryaṃ na tyajati;  pratyutpanne ’dhvani dharmān asthitān apratiṣṭhitān pratyavekṣamāṇo ’pi bodhisattvaḥ sudṛḍhādhyāśayo bodhicittaṃ na saṃpramoṣayati.  idam ucyate bodhisattvasya tryadhvakauśalyam. 
Further, though he sees that the moments of existence of the past [really (svabhāvena) ] have perished and do not perish in the future [as there is no connection to the future (paścimâpratisaṃdhi) ], he does not slacken his vigour to bring about the good, he does not bring the bad about;  though he considers the moments of existence of the future to be unborn and inexistent, he does not give up his vigour in transforming into awakening;  though he considers the moments of existence in the present to be not remaining, not abiding, the bodhisattva, very firm in his determination, does not forget the thought of awakening [though this also, according to the highest truth (paramārtha), is not abiding].  This is called the bodhisattva’s skill with the three times. 
      gang yang dus gsum gyi chos rnams mi ’pho ba dang, mi skye ba dang, mi gnas par rtogs pa ni dus gsum la mkhas pa’o zhes bstan par bzhed nas gzhan yang ’das pa’i dus na zhes bya ba la sogs pa gsungs so. ’das pa’i dus na zad pa’i chos rnams phyi ma’i mthar ’phos par mi lta zhes bya ba ni chos snga ma ’das pa rnams ngo bo nyid kyis ’das te, phyi ma dang mtshams mi sbyor bar rtogs kyang zhes bya ba’i don to; dge ba’i mngon par ’du byed pa la brtson ’grus kyang mi gtong stea zhes bya ba ni de ltar don dam par mi ’pho yang, las dang ’bras bu la yid ches te, snga ma’i rgyus phyi ma’i ’bras bu sgrub par shes na dge ba spyod pa’i brtson ’grus kyang mi gtong zhes bya ba’i don to; mi dge ba mngon par ’du mi byed ces bya ba ni de ltar dngos po med de snga ma dang phyi mar mi ’pho bas mi dge ba’i las kyi rnam par smin pa med par yang mi bltab ste, de’i phyir mi dge ba mngon par ’du mi byed do.
gang ma ’ongs pa’i dus kyi chos rnams mi skye mi ’byung bar rtog cing, byang chub tu bsngo ba’i brtson ’grus kyang mi ’dor zhes bya ba ni don dam par na ma ’ongs pa’i dus na thob par bya ba’i byang chub nyid mi skye mi ’byung bar rtogs kyang, kun rdzob tu med par mi lta bas byang chub tu bsngo ba’i brtson ’grus kyang mi gtong ngo.
da ltar byung ba’i dus na chos rnams ’dug pa med cing mi gnas par rtog ste, byang chub sems dpa’ lhag pa’i bsam pa rab tu brtan pa ni byang chub kyi sems kyang mi brjed de zhes bya ba ni don dam par da ltar byung ba’i chos rnams mi gnas pas byang chub kyi sems nyid kyang mi gnas te; byang chub kyi sems la rmongs pa’am, brjed par ’gyur ba’i rigs na byang chub sems dpa’ lhag pa’i bsam pa rab tu brtan pa ni spyod lam thams cad du byang chub kyi sems kyang mi brjed do zhes bya ba’i don to. 
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gzhan yang gang ’das pa, de ni zad pa’o;  ma ’ongs pa, de ni ma phyin pa’o; da ltar byung ba, de ni gnas pa med pa’o. gang de ltar sems dang sems las byung ba skyes pa dang, zhig pa dang, zhu ba rnams la rtog cing byang chub sgrub pa’i dge ba’i rtsa ba rnams kyang yang dag par sgrub pa, ’di ni byang chub sems dpa’i dus gsum la mkhas pa zhes bya’o. 
punar aparaṃ yad atītaṃ tad kṣīṇam, yad anāgataṃ tad asaṃprāptaṃ, yat pratyutpannaṃ tasya sthitir nāsti,  ya evaṃ cittacaittasikān utpannān bhagnavilīnān pratyavekṣamāṇo ’pi bodhisādhakāni kuśalamūlāni ca samudānayatīdam ucyate bodhisattvasya tryadhvakauśalyam. 
Further, the past has perished, the future is not reached, and the present does not abide,  when one considers thought and the contents of thought thus as born, destroyed and melted away, but still acquires the roots of good that bring awakening about, this is called the bodhisattva’s skill with the three times. 
  dus gsum la mkhas pa’i rnam grangs gzhan yang bstan par bzhed nas gzhan yang gang ’das pa, de ni zad pa’o zhes bya ba la sogs pa gsungs te, ’das pa’i chos rnams ni rgyu dang ’bras bu bcas te, ’gags pas na zad pa zhes bya’o, ma ’ongs pa’i chos rnams ni rgyu dang ’bras bu bcas te ma phyin pas na ma phyin pa’o, da ltar byung ba’i chos rnams ni rgyus ’bras bu bskyed nas de ma thag tu ’gags pas na gnas pa med pa’o. de ltar dus gsum gyi mtshan nyid bstan nas, de la mkhas pa bstan pa’i phyir gang de ltar sems dang sems las byung ba zhes bya ba la sogs pa gsungs so, rtog cing zhes bya ba’i sgra re re dang sbyar te, sems dang sems las byung ba skyes pa rnams la rtog pa dang, sems dang sems las byung ba zhig pa rnams la rtog pa dang, sems dang sems las byung ba zhu ba rnams la rtog ces bya bar sbyar ro; de la da ltar gyi sems dang sems las byung ba rnams rgyus ’bras bu bskyed de, bskyed ma thag tu rgyu dang ’bras bu bcas te, ’gags pas dngos po med do zhes rtog pa ni sems dang sems las byung ba skyes pa rnams la rtog pa zhes bya’o; ’das pa’i sems dang sems las byung ba rnams ni rgyu dang bcas te ’bras bu ’gags pas dngos po med do zhes rtog pa ni sems dang sems las byung ba’i zhig pa rnams la rtog pa zhes sbyar ro; ma ’ongs pa’i sems dang sems las byung bas ni rgyu dang bcas te ’bras bu ma skyes pas na dngos po med do zhes rtog pa ni zhu ba rnams la rtog pa zhes bya’o. de ltar dus gsum gyi dngos po rnams yang dag par na dngos po med pas dge ba’i tshogs rnams kyang dngos po med pa’i phyir tshogs gnyis kyang mi ’grub pa ma snyam pa la byang chub sgrub pa’i dge ba’i rtsa ba rnams kyang yang dag par sgrub pa zhes bya bar smos te, tshogs gang gis byang chub sgrub par byed pa’i tshogs kyi mtshan nyid dge ba’i rtsa ba ni byang chub sgrub pa’i dge ba’i rtsa ba zhes bya ste, de yang bsod nams dang ye shes kyi tshogs kyi mtshan nyid do, de ni ’di skad du don dam pas dus gsum gyi dngos po rnams kyang rang bzhin med mod kyi, kun rdzob tu ji lta ji ltar las byas pa de lta de ltar ’bras bu med pa ma yin te, de bas na bla na med pa’i byang chub thob par byed pa’i rgyu bsod nams dang ye shes kyi tshogs kyang sgrub par byed ces bya bar ston to.
Cf. Kpv. 97-98: yadi tāvad atītaṃ cittaṃ tat kṣīṇaṃ, yād anāgataṃ cittaṃ tad asaṃprāptaḥ, atha pratyutpannasya cittasya sthitir nāsti. ... cittaṃ hi kāshyapa nadīsrotasadṛshaṃm anavasthitam utpannaṃ bhagnavilīna. Cf. also supra, ṭ. fol. 79a2 and mūla p. 487. 
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gzhan yang gang mngon par shes pa la mkhas pas ’das pa’i dus rjes su dran te, sngon dge ba’i rtsa ba bskyed pa rnams rjes su dran nas byang chub tu yongs su sngo ba dang;  gang ma ’ongs pa’i dus na dge ba’i sems bskyed pa rnams rab tu shes pa dang de la smon pa yongs su rdzogs par byed pa dang;  gang da ltar byung ba’i dus na dge ba’i rtsa ba skyes shing byung ba rnams yid la byed cing, gnas par byed de, byang chub tu yongs su sngo ba;  ’di ni dus gsum la mkhas pa zhes bya’o. 
punar aparaṃ yābhijñākauśalyenātītasya ’dhvano ’nusmṛtiḥ, pūrvāvaropitān kuśalamūlān anusmṛtya ca bodhipariṇāmanā;  yad anāgate ’dhvani kuśalānāṃ cittotpādānāṃ prajñānaṃ tatra praṇidhānaparipūrir;  yaḥ pratyutpanne ’dhvany utpannotpannānāṃ kuśalamūlānāṃ manasikāraḥ sthitikāro bodhipariṇāmanā;  idam ucyate tryadhvakauśalyam. 
Further, remembering the past by means of skill in supernormal knowledge, and, having remembered roots of the good planted in the past, transforming them into awakening;  knowledge of future productions of good thoughts and then fulfilling one’s vows;  applying mental effort and making roots of the good stay as they arise in the present, transforming them into awakening;  this is skill with the three times. 
    gzhan yang mngon par shes pa lnga dang ldan pas dus gsum gyi dngos po rnams khong du chud cing dran te, bdag gi dge ba’i rtsa ba chud mi za bar byed pa ni dus gsum la mkhas pa’o zhes bstan par bzhed nas gzhan yang gang mngon par shes pa la mkhas pa zhes bya ba la sogs pa gsungs so. mngon par shes pa dang ldan pa ni mngon par shes pa la mkhas pa’am, yang na mngon par shes pas dngos po rnams shes shing dran te, dge ba’i rtsa ba byas pa rnams chud mi gson pa’i mngon par shes pa ’das pa’i dus rjes su dran te zhes bya ba ni sngon gyi gnas rjes su dran pa’i mngon par shes pas ’das pa’i dus na mi dge ba ci byas pa dang, dge ba ci byas pa ma brjed pa ni ’das pa’i dus dran pa’o; de ltar dran pa yang ma zad kyi sngon dge ba’i rtsa ba bskyed pa rnams rjes su dran nas byang chub tu yongs su sngo bar byed pa ni ’das pa’i dus la mkhas pa zhes bya’o.
gang ma ’ongs pa’i dus na dge ba’i sems bskyed pa rnams rab tu shes pa dang zhes bya ba ni ’dir yang sngon gyi gnas rjes su dran pa’i mngon par shes pa dang, ’chi ’pho dang skye ba shes pa’i mngon par shes pas ma ’ongs pa’i dus na dge ba’i sems skye bar ’gyur ba rnams shes shing mthong zhes bya bar sbyar te, ma ’ongs pa na byang chub tu sems bskyed nas ’dod ma chags pa dang, zhe mi sdang ba dang, gti mi mug pa’i dge ba’i rtsa ba’i rgyu las sbyin pa dang, tshul khrims la sogs pa dge ba rnams gdon mi za bar skye bar shes pa ni ma ’ongs pa’i dge ba’i sems skyed pa rnams rab tu shes pa zhes bya’o; de ltar shes nas kyang da lta nyid kyi dus na dge ba de dag yongs su rdzogs te, bla na med pa’i byang chub kyi tshogs su gyur cig par sems la mngon par ’du byed cing re ba ni de la smon pa yongs su rdzogs par byed pa’o.
da ltar byung ba’i dus la mkhas pa yang rnam pa gsum ste, a) phyin ci ma log par byed pa dang, b) mi nyams par byed pa dang, c) ’bras bu gzhan du mi ’gyur bar byed pa ste, de la a) gang da ltar byung ba’i dus la dge ba’i rtsa ba skyes shing byung ba rnams yid la byed cing zhes bya bas phyin ci ma log par byed pa bstan te, dge ba’i rtsa ba skyes shing byung ba la phyin ci ma log par yang dang yang yid la byed pa’i phyir ro; b) gnas par byed ces bya ba ni mi nyams par byed pa bstan te, dge ba’i rtsa ba skyes shing byung ba gong nas gong du khyad par du ’bogs par byed pa’i phyir ro; c) byang chub tu yongs su bsngo ba zhes bya bas ’bras bu gzhan du mi ’gyur bar byed pa bstan te, da ltar byung ba’i dus su dge ba byas te gnas par gyur pa rnams lha dang klu la sogs pa’i ’bras bu thob par mi bsngo’i, bla na med pa’i byang chub thob par bsngo ba’i phyir ro.   
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gzhan yang gang sems can thams cad yongs su smin par bya ba’i phyir ’das pa’i bsod nams kyi tshogs dran nas, sems can gang dag ji ltar smin par bya ba, de dag thams cad de bzhin du yongs su smin par byed de;  ma ’ongs pa’i dus kyi sems can gang dag sangs rgyas mnyes par bya bas yongs su smin par bya ba, de dag thams cad de bzhin du yongs su smin par byed pa dang;  da ltar byung ba’i sems can gang dag chos bstan pa’am, rdzu ’phrul gyi cho ’phrul gyis yongs su smin par bya ba, de dag thams cad kyang de bzhin du yongs su smin par byed de; 
punar aparaṃ yaḥ sarvasattvānāṃ paripākārtham atītapuṇyasaṃbhāram anusmṛtya ye sattvā yathā paripācayitavyās tān sarvān tathā paripācayati;  anāgate ’dhvani ye sattvā buddhārāgaṇena paripācayitavyās tān sarvān tathā paripācayati;  pratyutpannāḥ ye sattvā dharmadeśanārddhiprātihāryeṇa paripācayitavyās tān sarvān tathā paripācayati. 
(p. 78) Further, he matures living beings the way they are to be matured, remembering the acquisition of merit in the past for the sake of maturing all living beings;  he matures accordingly all living beings in the future who are to be matured by paying respect to the Buddhas;  and he matures all those living beings of the present who are to be matured by the miracles of teaching religion and magic. 
    dus gsum gyi bsod nams kyi tshogs ci byas pas, sems can yongs su smin par byed pa ni dus gsum la mkhas pa yin no zhes bstan par bzhed nas gzhan yang gang sems can thams cad yongs su smin par bya ba’i phyir zhes bya ba la sogs pa gsungs so; sems can thams cad ces bya bas ni rigs lnga dang ldan pa’i gang zag rnams bsdus te, de dag so so’i theg pa dang, lha dang mi’i bde ’gror ’gog pa ni yongs su smin par bya ba ste, phyir zhes bya ba ni de’i ched du’o; ’das pa’i bsod nams kyi tshogs dran nas zhes bya ba ni bdag gi sngon dge ba ’di dang ’di byas so zhes sbyin pa dang tshul khrims la sogs pa bsod nams kyi tshogs ci byas pa ma brjed pa ni dran pa’o; sems can gang dag ji lta bur yongs su smin par bya ba de dag thams cad de bzhin du yongs su smin par byed ces bya bas sngon byas pa’i bsod nams de dag dran pa tsam du ma zad kyi, bsod nams de dag gi mthus sems can ji snyed cig ji ltar smin par bya ba de dag thams cad de bzhin du smin par byed ces bya ba’i tha tshig go.
ma ’ongs pa’i dus kyi sems can gang dag sangs rgyas mnyes par bya bas yongs su smin par bya ba, de dag thams cad de bzhin du yongs su smin par byed ces bya ba ni sangs rgyas mnyes par bya ba’i sgo nas ma ’ongs pa’i sems can yongs su smin par bya ba ni ma ’ongs pa’i dus kyi sems can gang dag sangs rgyas mnyes par bya bas yongs su smin par bya ba zhes bya ste, de ni ’di skad du de bzhin gshegs pa de dag gi drung du song nas dam pa’i chos mnyan pa dang, bsam pa dang, bsgom pa la sogs pa sgrub pa’i mchod pa dang mnyes par byas nas, de la brten te sems can ji snyed cig yod pa ji ltar yongs su smin par bya ba, de snyed cig de bzhin yongs su smin par byed ces bya ba ston to.
da ltar byung ba’i sems can rnams la chos bstan pa’am, rdzu ’phrul gyi cho ’phrul gyis yongs su smin par bya ba de dag thams cad kyang de bzhin du yongs su smin par byed de zhes bya ba la, cho ’phrul gyi sgra gnyi ga dang sbyar te, a) chos bstan pa’i cho ’phrul dang b) rdzu ’phrul gyi cho ’phrul zhes bya bar sbyar ro.
The two kinds of miracles are explained in ṭ. fol.145b4-146a4, dharmadeshanaprātihārya divided into ādeshanāprātihārya and anushāsanīprātihārya, and ṛddhiprātihārya divided into five:
a) de la chos bstan pa’i cho ’phrul yang rnam pa gnyis te, 1) kun brjod pa’i cho ’phrul dang, 2) rjes su bstan pa’i cho ’phrul lo. de la 1) kun brjod pa’i cho ’phrul ni sems can rnams kyi khams dang rang bzhin dang bag la nyal rnams la btags nas de dag la de bzhin du brjod pa’o. 2) rjes su bstan pa’i cho ’phrul ni de ltar gdul bya de dag brda sprad nas bstan pa la btsud de, ’di ni sdug bsngal gyi bden pa, ’di ni kun ’byung gi bden pa, ’di ni ’gog pa’i bden pa, ’di ni lam gyi bden pa’o zhes bden pa bzhi la sogs pa ’chad pa’o.
b) rdzu ’phrul gyi cho ’phrul ni dbang lnga dang ldan pa ste, 1) gcig tu gyur nas mang por ’gyur ba dang, mang po gyur nas gcig tu ’gyur ba dang, snang ba dang mi snang ba la dbang bas sprul pa la dbang ba dang, 2) rtsig pa la yang thad kar ’gro, rab la yang thad kar ’gro ba la sogs pa la dbang bas ’gro ba la dbang ba dang, 3) nam mkha’ la mngon du ’phags te spyod lam rnam bzhi byed pa dang, chu la yang mi nub par ’gro ste, sa chen po la bya ba bzhin byed pa la dbang bas gnas pa la dbang ba dang, 4) mi’i ’gro ba ’di na gnas bzhin du lha’i ’gro bar gtogs pa, zla ba dang nyi ma ’di gnyis ’di ltar rdzu ’phrul che ba, ’di ltar mthu che ba ’di ltar gzi brjid che ba la’ang lag pas ’dzin cing kun tu nyug par byed pas lus la dbang ba dang, 5) tshangs pa’i ’jig rten gyi bar du sems can rnams la lus kyi dbang sgyur bas khams khyad par can la dbang ba ste, de ltar dbang lnga dang ldan pas gdul bya’i sems can ’dun par byed pa ni rdzu ’phrul gyi cho ’phrul lo.
da ltar gyi sems can kha cig chos bstan pa’i cho ’phrul gyis yongs su smin par bya ba yin, sems can kha cig rdzu ’phrul gyi cho ’phrul gyis yongs su smin par bya ba yin te, de la byang chub sems dpa’i cho ’phrul gang gis sems can gang yongs su smin par bya ba cho ’phrul des sems can de yongs su smin par byed do.
de bas na sems can yongs su smin par bya ba de dag thams cad kyang de bzhin du yongs su smin par byed do zhes gsungs so.
Cf. Kosha vii, 47-8, Msa v, 4-5; the divisions of ṛddhiprātihārya are similarly described in Dbh 3M p. 34-5; Śbh p. 6311-413; other references in Edg. s. v. prātihārya. 
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gang dus gsum ’di dag la bdag gi don dang, gzhan gyi don dang, byang chub kyi don de dag ma chags pas yongs su rdzogs par byed pa, ’di ni byang chub sems dpa’i dus gsum la mkhas pa zhes bya’o. 
ya eteṣu tryadhvasv ātmarthapararthabodhyartham asaktataḥ paripūrayati, idam ucyate bodhisattvasya tryadhvakauśalyam. 
[To summarize], when he in these three times fulfils his own aims, others’ aims and the aim of awakening by way of non-attachment [that is, by way of threefold purity (trimaṇḍalapariśuddhinayena), consisting in not grasping for substance (bhāva) in any of the three aspects, to wit one’s own aims, others’ aims and the aim of awakening], it is called the bodhisattva’s skill with the three times. 
146a4-147a2: dus gsum la mkhas pa gong du bshad pa rnams kyi don bsdus te, bstan par bzhed nas gang dus gsum ’di dag la zhes bya ba la sogs pa gsungs te, gang zhes bya ba ni byang chub sems dpa’ dang sbyar te, byang chub sems dpa’ gang zhes bya ba’i don to, dus gsum ’di dag ces bya ba ni gong du bshad pa’i ’das pa dang, ma ’ongs pa dang, da ltar gyi dus dag la’o, ma chags pas yongs su rdzogs par byed ces bya ba’i tshig gong ma’i tshig gsum char dang yang sbyar te, bdag gi don la ma chags pas yongs su rdzogs par byed pa dang gzhan gyi don la ma chags pas yongs su rdzogs par byed pa dang, byang chub kyi don la ma chags pas yongs su rdzogs par byed ces bya bar sbyar ro.
de la bdag yongs su smin par ’gyur ba’am, bdag la phan par ’gyur ba’i don ni bdag gi don te, de yang spangs pa dang sgrub pa’i mtshan nyid rnam pa gnyis so.
de la spang ba yang rnam pa gsum ste, 1) nyon mongs pa spang ba dang, 2) sdug bsngal spang ba dang, 3. shin tu spang ba’o. de la 1) nyon mongs pa spang ba ni ’jig rten gyi lam sa gong ma la zhi bar lta zhing, sa ’og ma la skyon du lta bas cung zad med pa’i skye mched man chad kyis nyon mongs pa thang cig rtse bcil ba dang, ’jig rten las ’das pa mthong ba dang bsgom pa’i lam gyis ’dod chags la sogs pa nyon mongs pa’i bag chags kyang ma lus par bton pa’o. de la 2) sdug bsngal spang ba ni ngan song gsum du skye ba’i sdug bsngal dang khams gsum du skye ba’i sdug bsngal ma lus par spangs pa’o. 3) shin tu spang ba ni nyon mongs pa dang sdug bsngal spangs pa de dag lan cig spangs nas phyis ci nas kyang de’i sems kyi rgyud la mi skye bar byed pa’o.
de la sgrub pa la yang rnam pa gnyis te, 1) ’jig rten gyi bde ba sgrub pa dang, 2) ’jig rten las ’das pa’i bde ba sgrub pa’o. 1) ’jig rten gyi bde ba sgrub pa ni ji srid du ’jig rten las ’das pa’i bde ba ma thob kyi bar du lha dang mi’i bde ’gror skye bar byed pa’o. 2) ’jig rten las ’das pa’i bde ba yang rnam pa gnyis te, a) bla na yod pa dang, b) bla na med pa’o. de la a) bla na yod pa ni nyan thos dang rang sangs rgyas kyi theg pa la brten nas phung po lhag ma dang bcas pa dang phung po lhag ma yang ma lus pa spangs pa’i mya ngan las ’das pa ’thob pa’o. b) bla na med pa ni theg pa chen po la brten nas bdag dang gzhan gyi don phun sum tshogs pa’i rten du gyur pa ni mi gnas pa’i mya ngan las ’das pa ’thob pa’o.
sems can gzhan yongs su smin par byas pa’am gzhan la phan par byas pa’i don ni gzhan gyi don te, de yang spang ba dang sgrub pa la bkod pa gong ma bzhin du rnam pa gnyis su rig par bya’o.
byang chub nyid don dam pas na byang chub kyi don to. byang chub kyi sgras ’dir byang chub rnam pa gsum la bya bar rig par bya ste, de dag ni ’phags pa’i ’bras bu yin pa’i phyir ro. yang na, stobs dang mi ’jigs pa dang ma ’dres pa la sogs pa sangs rgyas kyi chos rnams yongs su smin par bya ba’i phyir ’phags pa’i lam sgom par byed pa ni byang chub kyi don ces bya’o.
ma chags pas yongs su rdzogs par byed ces bya ba ni bdag dang gzhan dang byang chub kyi don rnam pa gsum char la yang dngos por ’dzin pa med cing, ’khor gsum yongs su dag pa’i tshul gyis mthar phyin par byed pa de ni zhes bya ba’i don to. 
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de la byang chub sems dpa’i theg pa thams cad la mkhas pa gang zhe na? 
tatra katamad bodhisattvasya sarvayānakauśalyam? 
7) What then is the bodhisattva’s skill with all the ways? 
 
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gsum po ’di dag ni theg pa ste nges par ’byin pa’o. gsum po gang zhe na? ’di lta ste: a) nyan thos kyi theg pa dang, b) rang sangs rgyas kyi theg pa dang, c) theg pa chen po’o. 
trīnīmāni yānāni nairyāṇikāni; katamat trayam? yānīmāni śrāvakayānaṃ pratyekabuddhayānaṃ mahāyānam. 
These three ways are conducive to deliverance. Which three? The way of disciples, the way of isolated buddhas and the great way. 
 
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gzhan yang theg pa gnyis te. gnyis gang zhe na? lha’i theg pa dang mi’i theg pa’o. 
punar aparaṃ yānadvayam. katamad dvayam? devayānaṃ manuṣyayānaṃ ca. 
Further, the ways are two. Which two? The way of the gods and the way of men. 
dus gsum la mkhas pa bshad pa’i ’og tu theg pa kun la mkhas pa bstan pas, ji ltar bstan pa bzhin du bshad par bzhed nas de la byang chub sems dpa’i theg pa thams cad la mkhas pa gang zhe na zhes dris te, theg pa thams cad la mkhas pa ni theg pa kun la mkhas pa ste, theg pa thams cad kyi rgyu dang rang bzhin dang ’bras bu phyin ci ma log par rtogs pa’o. de la theg pa thams cad ni bsdus na rnam pa gnyis te, a) ’jig rten las ’das pa’i theg pa dang, b) ’jig rten gyi theg pa’o.
a) ’jig rten las ’das pa’i theg pa bstan par bzhed nas gsum po ’di dag ni theg pa ste nges par ’byin pa’o zhes bya ba la sogs pa gsungs te, nyan thos dang, rang sangs rgyas dang, byang chub sems dpa’i theg pa ’di gsum ni ’jig rten las ’das pa’i theg pa zhes bya ste, ci’i phyir zhe na? ’khor ba las ’byin par byed pa’i phyir ro.
b) The ways of gods and men, being laukika, as different from the three lokottara, mentioned before but leading to them, are explained in detail in ṭ. fol. 147a5-b5: ’jig rten gyi theg pa bstan par bzhed nas gzhan yang theg pa gnyis te, gnyis gang zhe na? lha’i theg pa dang mi’i theg pa’o zhes bya ba gsungs pa’o. de la lha rnams kyi theg pa yin pas na lha’i theg pa dang, mi rnams kyi theg pa yin pas na mi’i theg pa’am lhar ’gyur ba’i theg pa dang mi ’gyur ba’i theg pa ni lha’i theg pa dang dang mi’i theg pa zhes bya’o.
de la lha’i sgras ni rgyal chen bzhi la sogs pa ’dod pa’i khams lha drug dang, gzugs kyi khams kyi lha dang, nam mkha’ mtha’ yas la sogs pa gzugs med pa’i khams kyi lha rnams bsdu’o. theg pa’i sgras ni bsod nams su nye bar ’gro ba’i ’du byed srog gcod pa las phyir log pa la sogs pa dge ba bcu’i las kyi lam dang, rtog pa dang bcas dpyod pa dang bcas pa zhes bya ba la sogs pa zag pa dang bcas pa’i gzugs kyi khams kyi bsam gtan bzhi dang, nam mkha’ mtha’ yas so zhes bya ba la sogs pa gzugs med pa’i khams kyi snyoms par ’jug pa bzhi mi g.yo ba nye bar ’gro ba’i mtshan nyid rnams bsdus te ’du byed de gnyis kyis lha’i gnas de dag thob par byed cing der ’gro bas na lha’i theg pa zhes bya’o.
mi’i sgras ni gling bzhi na gnas pa’i skyes pa dang bud med ces bya ba la sogs pa bsdus te, theg pa’i sgras ni dge ba bcu’i las kyi rang bzhin bsod nams su nye bar ’gro ba’i ’du byed la bya’o. kha cig na re: bsod nams ma yin par nye bar ’gro ba srog gcod pa la sogs pa mi dge ba’i las kyi lam bcu po rnams kyis kyang ngan song gsum du ’gro zhing skye bar byed pas ’dis ’gro ba dang ’dir ’gro ba zhes bya la sogs pa theg par bstan pa’i mtshan nyid yod na ’dir ’jig rten pa’i theg pa’i nang du ngan song gsum rnams ci’i phyir theg pa ma bsdus she na? theg pa zhes bya ba’i don ni rgyus bde ba skyed par byed pa dang, ’bras bu’i tshe ’phags pa’i bden pa rtogs pa’i snod du rung ba la bya ste, mi dge ba bcu’i las kyi lam rnams la ’dis ’gro ba dang ’dir ’gro ba zhes bya ba bstan du rung yang mi dge ba’i las kyi lam gyi rgyu nyid sdug bsngal skyed par byed pa dang ’bras bu’i tshe na yang ’phags pa’i bden pa rtogs pa’i snod du mi rung bas na theg pa zhes mi bya’o. 
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de la byang chub sems dpa’i nyan thos kyi theg pa la mkhas pa gang zhe na? 
tatra katamad bodhisattvasya śrāvakayānakauśalyam? p. 79 
What then is the bodhisattva’s skill with the way of disciples? (p. 79) 
nyan thos kyi theg pa la mkhas pa bstan par bzhed nas de la byang chub sems dpa’i nyan thos kyi theg pa la mkhas pa gang zhe na zhes dris pa la sogs pa’o, byang chub sems dpa’ rnams kyis mkhas par bya ba’i nyan thos kyi theg pa ni byang chub sems dpa’i nyan thos kyi theg pa la mkhas pa ste, nyan thos kyi theg pa gang zhe na zhes bya ba’i tha tshig go.
’dis ’gro bas na theg pa ste, gang gis ’gro zhe na? tshul khrims kyi phung po la sogs pas ’gro bas theg pa’i sgra ni bslab pa gsum la bya’o. yang na, ’dir ’gro bas na theg pa ste, des ni rnam par grol ba dang rnam par grol ba’i ye shes mthong ba’i phung po la theg pa zhes bya bar rig par bya’o – rec: anena gamyata iti yānam, kena gamyate / shīlaskandhādibhir gamyata iti yānashabdaḥ shikṣātraye / punar api idaṃ gamyata iti yānam, tena vimuktivimuktijnyānadarshanaskandhe yānaṃ veditavyam /
theg pa de’i mtshan nyid dang rgyu la sogs pa phyin ci ma log par rtogs pa ni nyan thos kyi theg pa la mkhas pa ste, de’ang ’og nas ’chad do. de la nyan thos kyi theg pa yang rnam pa drug tu rig par bya ste, 1) rten dang, 2) dmigs pa dang, 3) rgyu dang, 4) sgrub pa dang, 5) ’bras bu dang, 6) de rab tu rig pa’o. 
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sangs rgyas byung ba med par nyan thos kyi theg pa yang med do. 
buddhānām anutpāde śrāvakayānam ca nāsti. 
[1. Its basis (āśraya):] When the Buddhas are not born there is no way of disciples. 
sangs rgyas byung ba med par nyan thos kyi theg pa yang med do zhes bya ba ni dga’ ldan gyi pho brang nas byang chub sems dpa’ ’chi ’pho ba bstan te, yum gyi lhums su bltams pa dang, btsas pa dang, gzhon nu la sogs pa’i rim pas sems can gyi don du thabs kyi spyod pa rnam pa sna tshogs mdzad nas khab nas byung ste, dka’ bar spyad pa la sogs pas bstan nas mngon par sangs rgyas pa ni sangs rgyas ’byung ba zhes bya ste, sangs rgyas ’byung ba la brten pa med par nyan thos kyi theg pa ’byung ba yang med do zhes bya ba’i don to. ’dis ni rten (1, cf. fol. 148a1) bstan pa yin no. 
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de ci’i phyir zhe na? nyan thos rnams kyi yang dag par lta ba ni pha rol gyi sgra’i rjes su ’gro ba’o. 
tat kasya hetoḥ? śrāvakānāṃ samyagdṛṣṭiḥ parato ghoṣānvayā. 
[2. Its scope (ālambana):] Why? The right view of the disciples [the view of no self in the personality (pudgalanairātmya) ] is the consequence of the words of others [taught by a Buddha, teacher or preceptor (buddhâcāryôpādhyāya) ]. 
de ci’i phyir zhe na zhes bya ba ni rgyu ’dri ba ste, sangs rgyas ’byung ba med par nyan thos kyi theg pa yang ci’i phyir med ce na zhes bya ba’i tha tshig go, de’i lan du nyan thos rnams kyi yang dag par lta ba ni pha rol gyi sgra’i rjes su ’gro ba zhes bya ba gsungs te, gang chos thams cad la gang zag gi dngos po med de, gang zag la bdag med pa yang dag pa’i ye shes kyis khong du chud pa ni nyan thos rnams kyi yang dag par lta ba’o; yang dag pa’i lta ba de yang sangs rgyas sam, mkhan po’am, slob dpon gyis bshad pa’i sgra mnyan nas gang zag la bdag med par dmigs par byed pas na pha rol gyi sgra’i rjes su ’gro ba zhes bya ste. ’dis ni dmigs par smra ba (2, cf. fol. 148a1) yin no. 
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de la nyan pa ni gang ’di tshul khrims sdom pa ste, ji ltar bslab pa bcas pa’i rjes su ’jug pa ni tshul khrims kyi phung po yongs su rdzogs par ’gyur te; 
tatra śravaṇaṃ yo ’yaṃ śīlasaṃvaraḥ, yathā śikṣāprajñaptānuvartakaḥ śīlaskandhaḥ paripūryate. 
[3. Its cause (hetu):] There, hearing is concerned with the vow of moral discipline, so that the mass of moral discipline – which is following what the rules declare – is fulfilled. 
pha rol gyis bstan pa’i sgra mnyan nas zhes bshad na nyan pa ni gang zhe na? de’i phyir de la nyan pa ni gang ’di’i tshul khrims sdom pa zhes bya ba gsungs te, nyon mongs pa’i gdung ba sel cing sim par byed pas tshul khrims te, des lus dang ngag gi nyes pa dang kha na ma tho ba rnams mi ’byung bar sdom par byed pas na tshul khrims nyid sdom pa ste, de la nyan pa ni de yin no zhes bya ba’i don to. ji ltar bslab pa bcas pa’i rjes su ’jug pa ni zhes bya ba la, de ltar tshul khrims kyi sdom pa mnyan nas ji ltar bcom ldan ’das kyis pham pa bzhi dang, dge ’dun lhag ma bcu gsum la sogs pa’i tshul khrims nyis brgya lnga bcu bcas pa bzhin du kha na ma tho ba phra rab tsam yang med par slob cing byed pa ni ji ltar bslab pa bcas pa’i rjes su ’jug pa zhes bya ste, rgyu des tshul khrims kyi phung po rdzogs par ’gyur bas na ’dis ni rgyu (3, cf. fol. 148a1) smras pa yin no.
ṭ. fol. 148b2: de la sgrub pa (4, cf. fol. 148a1) yang rnam pa gsum ste, 1) ting nge ’dzin gyi gnas rab tu sgrub pa dang, 2) ye shes kyi rten rab tu sgrub pa dang, 3) bya ba byas pa rab tu sgrub pa’o.
tshul khrims kyi phung po rab tu rdzogs par ’gyur te zhes bya ba la tshul khrims kyi sgras yan lag drug dang ldan pa’i tshul khrims la bya ste, yan lag drug po gang zhe na? 1) tshul khrims dang ldan par gnas pa zhes yan lag dang po dang, 2) so sor thar pa’i sdom pas bsdams pa zhes yan lag gnyis pa dang, 3) cho ga phun sum tshogs pa zhes yan lag gsum pa dang, 4) spyod yul phun sum tshogs pa zhes yan lag bzhi pa dang, 5) kha na ma tho ba phra rab tsam dag la yang ’jigs par lta zhes yan lag lnga pa dang, 6) bslab pa’i gzhi rnams yang dag par blangs nas slob ces yan lag drug pa’o.
1) ji ltar tshul khrims dang ldan pa yin zhe na? yang dag par blangs pa’i bslab pa’i gzhi rnams la lus kyi las kyi mtha’ ma log pa dang, ngag gi las kyi mtha’ ma log par gyur cing, ma nyams par byed pa dang, skyon med par byed pa’o – kathaṃ shīlavān viharati / yathā samātteṣu shi(3)kṣāpadeṣu avipannakāyakarmāntash ca bhavaty avipannavākkarmāntash ca / akhaṇḍacārī achidracārī ... quoted from Śbh fol. 2A12-3, S p. 3710-13, D fol. 16a2-3.
2) ji ltar so sor thar pa’i sdom pas bsdams pa yin zhe na? dge slong pha dang, dge slong ma dang, dge bsnyen pha dang, dge bsnyen ma dang, dge slob ma dang, dge tshul pa dang, dge tshul ma’i tshul khrims rnams la so sor thar pa’i sdom pa zhes bya ste, de dag kyang sde tha dad par dbye bas sdom pa mang du ’gyur med kyi, ’di’i skabs su dge slong gi sdom pa la dgongs nas so sor thar pa’i sdom pas bsdams pa zhes gsungs so – Śbh fol. 2A13-4, S p. 3714-381, D fol. 16a3-4: kathaṃ prātimokṣasamvarasaṃvṛto bhavati / saptanairyāṇikaṃ shīlaṃ prātimokṣasamvara ity ucyate / ta ete nikāyabhedena bahavaḥ samvarā bhavanti / asmiṃs tv arthe bhikṣusamvaram adhiṣṭhāyāha /(4) prātimokṣasamvarasaṃvṛtaḥ /
3) ji ltar cho ga phun sum tshogs pa yin zhe na? de ltar spyod lam mam, ’phral gyi bya ba’am, dge ba’i phyogs la rab tu sbyor ba yang rung ste, bya ba thams cad la ’jig rten gyi rjes su ’jug cing ’jig rten gyis dpyas par mi ’gyur ba dang, ’dul ba’i rjes su ’jug cing ’dul ba dang ’gal bar mi byed pa’o – Śbh fol. 2A14, S p. 382-5, D fol. 16a4-5: katham ācārasampanno bhavati / yathāpi tadīryāpatham itikaraṇīyaṃ vā kushalapakṣaprayogam vā adhiṣṭhāya lokānuvarttinā lokānutkrāntena vinayānuvarttinā vinayānutkrāntena cācāreṇa samanvāgato bhavati /
4) ji ltar spyod yul phun sum tshogs pa yin zhe na? dge slong dag lnga po ’di dag ni spyod yul ma yin pa ste, gang zhe na? smad ’tshong ma dang, chang ’tshong ma dang, sha ’tshong gi gnas dang, rgyal po’i pho brang dang, gdol ba’i khyim mo zhes gsungs te, gang de bzhin gshegs pas ma gnang ba’i spyod yul de dag spangs nas, spyod yul gzhan du ’jug par byed pa’o – Śbh fol. 2B14, S p. 405-9, D fol. 17a3-5: katany ca gocarasampanno bhavati / panyca bhikṣor agocarāḥ / katame panyca / tad yathā ghoṣo veṣaṃ pānāgāraḥ rājakulaṃ caṇḍālakaṭhinam eva panycamam iti / ya etāṃs tathāgatapratikṣiptān agocarān varjayitvā anyatra gocare caraty [anavadye ta(5)tra kālenaivaṃ gocarasampanno bhavati /]
5) ji ltar kha na ma tho ba phra rab tsam dag la yang ’jigs par lta ba yin zhe na? kha na ma tho ba phra rab ces bya ba ni gang bslab pa’i gzhi phran tshegs su gyur pa rnams te, de dag nyams par gyur na ’bad pa chung ngus spong bar byed pa’o. de la ’jigs par lta ba ni gal te bdag la de byung bar gyur na ma thob pa thob par bya ba dang, ma rtogs pa rtogs par bya ba dang, mngon sum du ma byas pa mngon sum du bya ba’i skal ba med cing ngan song du lhung bar gyur ro snyam nas srog gi phyir yang de dag las nyams par mi byed pa’o – Śbh fol. 2B15-6, 7-8, S p. 411-9, 15-16, D fol. 17a5-b3: katham aṇumātreṣv avadyeṣu bhayadarshī bhavati / aṇumātram avadyam ucyate / kṣudrāṇukṣudrāṇi shikṣāpadāni yeṣv adhyāpattir vyutthānaṃ ca prajnyāyate / teṣāṃ yādhyāpattir idam avadyam aṇumātraṃ / punas tathā hi tasyā adhyāpatter alpakṛcchreṇa vyutthiṣṭhate (6) yena tad aṇumātram ity ucyate / tatra kathaṃ bhayadarshī bhavati / mā haivāham eṣām adhyāpattihetor abhavyo vā syām aprāptasya prāptaye anadhigatasyâdhigamāya asākṣātkṛtasya sākṣātkriyāyai apāyago vā syām apāyagāmī .... jīvatahetor api na [saṃdhi(8)bhyo] vyāpadyate /
6) ji ltar bslab pa’i gzhi rnams yang dag par blangs nas slob pa yin zhe na? dang po so sor thar pa’i sdom pa len pa’i dus na gsol ba dang bzhi’i las kyis bsnyen par rdzogs par byed pa’i tshe bslab pa’i gzhi kha cig mkhan po dang slob dpon las thos nas, gzhan dag ni zla ba phyed phyed cing so sor thar pa’i mdo ’don pa’i tshe na gang yin pa shes par gyis shig ces bstan nas, de ltar so sor thar pa’i sdom pa thob ste, de phyin chad ni ji ltar blangs pa dang blang bar dam bcas pa rnams kyang blangs nas, lhag chad med par bslab par byed pa’o – Śbh fol. 2B18-2A23, S p. 4119-4216, D 17b4-7, 18a1-2: kathaṃ samādāya shi(2A2)kṣate shikṣāpadeṣu / āha / pūrvvam anena prātimokṣasamvarasamādānajnyapticaturthena karmmaṇā upasampadyamānena katipayānāṃ shikṣāpadānāṃ sharīraṃ shrutaṃ sātirekaṃ ca tad anyaṃ divasaṃ shikṣāpadashataṃ prātimokṣasūtroddiṣṭaṃ pratijnyāyevopagataṃ sarvvatra labhiṣyāmīti / ācāryopādhyāyānām antikāc chrutvā ..(2).. tatash ca tena .... prātimokṣasamvaraḥ pratilabdhas tata uttarakālaṃ .... samādāya yathānushiṣṭaḥ anyūnam adhikaṃ shikṣate /
yan lag drug pa’i tshul khrims kyi tshogs sam tshul khrims mang po bsdus pa ni tshul khrims kyi phung po zhes bya ste, dang po tshul khrims yang dag par blangs pa nas brtsams nas tha mar rnam par grol ba’i ye shes la thug gi bar du rdul tsam yang nyams pa dang god pa med pa’o. de ltar nyams pa dang god pa med pas tshul khrims kyi mthar phyin te, zag pa med pa’i tshul khrims kyi mtshan nyid du gyur pa ni tshul khrims kyi phung po yongs su rdzogs pa zhes bya’o.
de ltar tshul khrims kyi phung po rgyas par bshad nas de yang mdor bsdus na tshul khrims kyi phung po’i mtshan nyid rnam pa gsum du rig par bya ste: 1) chud mi za ba’i mtshan nyid dang, 2) rang bzhin gyi mtshan nyid dang, 3) rang bzhin gyi yon tan gyi mtshan nyid do – Śbh fol. 2A24-5, S p. 4218-432, D fol. 18a2-4: evaṃ samādāya shikṣate shikṣāpadeṣv ayaṃ tāvad vibhaṃgaḥ shīlasamvarasya vistarakṛtaḥ // tatra kathamaḥ samāsārthaḥ / tathāyaṃ samāsārthas trilakṣaṇa eva shīlaskandhaḥ paridīpito bhagavatā / tadyathā avipraṇāshalakṣaṇaḥ svabhāvalakṣaṇaḥ svabhāvagu(5)ṇalakṣaṇash ca /
1) de la thang cig tshul khrims dang ldan zhes bya bas tshul khrims kyi sdom pa chud mi za ba’i mtshan nyid bstan pa yin no – Śbh fol. 2A25, S p. 432-3, D fol. 18a4: yathā katham iti / yat tāvad āha shīlavān viharatîty anena tāvad avipraṇāshalakṣaṇaṃ shīlasamvarasyākhyātaṃ /
2) gang so sor thar pa’i sdom pas bsdams pa zhes bya bas ni rang bzhin gyi mtshan nyid smras so – Śbh fol. 2A25, S p. 433-5, D fol. 18a4-5: yat punar āha prātimokṣasamvarasaṃvṛta iti / anena svabhāvalakṣaṇam ākhyātaṃ /
3) cho ga dang spyod yul phun sum tshogs pa zhes bya bas ni pha rol la brten nas de ltar yang dag par blangs pa’i so sor thar pa’i sdom pa’i yon tan gyi mtshan nyid bstan pa yin te, ’di ltar gzhan dag gi cho ga dang spyod yul phun sum tshogs par mthong na ma dad pa rnams ni dad par ’gyur, dad pa rnams ni dad pa phyir zhing ’phel bar ’gyur ro. gang yang kha na ma tho ba phra rab tsam la yang ’jigs par lta ba dang, bslab pa’i gzhi rnams yang dag par blangs nas slob pa gnyis kyis rang gi dbang du byas nas tshul khrims kyi yon tan smras pa yin te, ci’i phyir zhe na? yang dag par blangs pa la rdul tsam yang nyams pa med pa dang, bslab pa’i gzhi chen po dag blangs shing slob pa’i rgyus ngan song du skye ba’i skal ba med cing ma thob pa la sogs pa yang ’thob par ’gyur pas so – Śbh fol. 2A25-6, 2A27-2B21,, S p. 435-10, p. 4314-20, D fol. 18a5-6, b1-3: [yat punar āha] ācāragocarasampanna iti / anena param upanidhāya tathā samādattasya prātimokṣasamva(6)rasya guṇalakṣaṇam ākhyātaṃ / tathāpy apare tām ācāragocarasampadam upalabhyāprasannāsh ca prasīdanti prasannānāṃ ca bhavati bhūyobhāvaḥ / .... yat punar āha / aṇumātreṣv avadyeṣu bhayadarshī samādāya shikṣate shikṣāpadeṣu / anenādhyātmādhipateyaguṇānushansalakṣaṇam ākhyātaṃ / tat kasya hetor yad asyedam ācāragocarasampannaḥ parādhipateyaṃ guṇānushansaṃ pratilabheta / api ca shīlam vi(2B2)pātayitvā taddhetus tatpratyayam apāyeṣūpapadyate / abhavyatām vā aprāptasya prāptaye pūrvvavat /. ṭ abbreviates the last portion.
Notes to the Sanskrit text: 1) S ...kāya... for ...vāk... 2) ṭ enumerates the seven 3) ṭ, but not D, reads an inserted na 4) S prati... for prāti... 5) MS ...ya for ...yaṃ 6) MS om. daṇḍa 7) MS ...ms 8) Cf. D bdag .... mi rung ngo snyam nas .... S sā hai vāha (so ’ha)m ṭ yadi me sā bhaved abhavyo vā syām ... ? 9) S pratijnyayev... 10) The syllables la and bhi are partly hidden and somewhat uncertain, S has la(bdhā)ṣyāmîti (lapsyāmîti) 11) MS, S ins. daṇḍa 12) MS, S om. daṇḍa 13) MS aha 14) S // 15) MS, S ...pannaḥ for ...panna iti 16) S tathāpi pare MS uncertain 17) S ...aṃ 
. 
. 
tshul khrims kyi phung po yongs su rdzogs nas, ting nge ’dzin gyi phung po yongs su rdzogs par byed pa dang; 
śīlaskandhaṃ paripūrya samādhiskandhaṃ paripūrayati. 
[4. Progress (pratipatti):] Having fulfilled the mass of moral discipline he fulfils the mass of concentration [as thought becomes one-pointed depending on moral discipline]. 
’dis ni ting nge ’dzin gyi gnas rab tu sgrub pa (1, cf. fol. 148b2) bstan te, ’di ltar tshul khrims brten nas sems rtse gcig pa la rab tu reg par ’gyur ba’i phyir ro. de bas na gzhung nyid las kyang tshul khrims kyi phung po yongs su rdzogs nas ting nge ’dzin gyi phung po yongs su rdzogs par byed pa zhes gsungs so.
de la ting nge ’dzin gang zhe na? ’di la I. dge slong ’dod pa las dben pa, sdig pa mi dge ba’i chos rnams la dben pa, rtog pa dang bcas pa, dpyod pa dang bcas pa, dben pa las skyes pa’i dga’ ba dang bde ba can bsam gtan dang po nye bar bsgrubs nas gnas so. II. de rtog pa dang dpyod pa dang bral zhing nang yongs su dang ste, sems kyi rgyud gcig tu gyur pas rtog pa med pa, dpyod pa med pa’i ting nge ’dzin las skyes pa’i dga’ ba dang, bde ba can bsam gtan gnyis pa nye bar bsgrubs nas gnas so. III. de dga’ ba’i ’dod chags dang bral bas btang snyoms la gnas shing dran pa dang shes bzhin can yin no, bde ba lus kyis myong la ’phags pa rnams kyis gang de dran pa dang ldan pa, bde ba la gnas pa btang snyoms pa’o zhes brjod pa ste, dga’ ba med pa’i bsam gtan gsum pa nye bar bsgrubs nas gnas so. IV. de bde ba yang spangs te, snga nas sdug bsngal yang spangs shing yid bde ba dang yid mi bde ba yang nub pas bde ba yang ma yin sdug bsngal ba yang ma yin pas btang snyoms dang dran pa yongs su dag pa bsam gtan bzhi pa nye bar bsgrubs nas gnas so zhes gsungs pa ni ting nge ’dzin zhes bya’o – quoted from Śbh fol. 1A26-8, S p. 141-159, D fol. 6b2-6: samādhisannishrayaḥ katamaḥ / sa ... viviktaṃ kāmair viviktam pāpakair akushalair dharmaiḥ sa[vitarka]ṃ savicāraṃ vivekajaṃ prītisukhaṃ prathamaṃ dhyānam upasaṃpadya viharati / sa vitarkavicāraṇāṃ (7) vyupashamād adhyātmasaṃprasādāc cetasa ekotībhāvād avitarkam avicāraṃ samādhijaṃ prītisukhaṃ dvitīyaṃ dhyānam upasampadya viharati / sa prīter virāgād upekṣako viharati smṛtaḥ saṃprajānan sukhaṃ ca kāyena pratisamvedayate yat tad āryā ācakṣate upekṣakaḥ smṛtimān sukhavihārī niṣprītikaṃa tṛtīyaṃ dhyānam upasampadya viharati / (8) sa sukhasya ca prahāṇād duḥkhasya ca prahāṇāt pūrvam eva ca saumanasyadaurmanasyayor astagamād aduḥkhāsukham upekṣāsmṛtiparishuddhaṃ caturthaṃ dhyānam upasampadya viharati / ayam ucyate samādhisannishrayaḥ / The enumeration of the four dhyānas is based upon the classical description; for references v. Śbh p. 14, n. 1, 2; Edg. s. v. dhyāna, Mvy no. 1478-81.
Then a commentary on the above, based on excerpts from Śbh p. 44914ff:
de la bsam gtan rnams ni rnam pa bzhis rnam par gzhag ste, 1) mi mthun pa’i phyogs nyams par byed pa dang, 2) gnyen po bsgom pa dang, 3) bsgoms pa’i phan yon dang, 4) de gnyi ga’i gnas so.
I. dhyāna: 1) de la bsam gtan dang po la "’dod pa dag las dben pa sdig pa mi dge ba’i chos rnams las dben pa" zhes bya bas mi mthun pa’i phyogs nyams pa bstan te:
"’dod pa dag las dben pa" zhes bya ba ni nyon mongs pa’i ’dod pa dang, dngos po’i ’dod pa’o; ’dod pa dag las dben pa ste, mthungs par ldan pa las dben pa dang, dmigs pa las dben pa’i phyir ro. "sdig pa mi dge ba’i chos rnams las dben pa" zhes bya ba ni gang dag nyon mongs pa’i ’dod pa’i rgyu las byung ba’i lus dang ngag dang yid kyi nyes par spyod par gtogs pa chad pas gcod pa dang, mtshon ’debs pa dang, ’thab pa dang, rtsod pa dang, ’gyed pa dang, g.yo ba’i tshig dang, gnod pa dang, brdzun du smra ba la sogs pa de dag las dben pa’o – Śbh fol. 13A62-4, S p. 44914-45013, D fol. 169a3-b1: viviktaṃ kāmair iti / dvividhāḥ kāmāḥ kleshakāmā vastukāmāsh ca / kāmaviveko ’pi dvividhaḥ / saṃprayogaviveka ālambanavivekash ca / viviktaṃ (3) pāpakair akushalair dharmair iti / upakleshāḥ kāmahetukā akushalā dharmās tad yathā kāyadushcaritaṃ vāgdushcaritaṃ manodushcaritaṃ / daṇḍādānaṃ shastrādānaṃ / kalahabhaṇḍanavigrahavivādashāṭhyavanycananikṛtimṛṣāvādāḥ sambhavanti / teṣāṃ prahāṇād viviktaṃ pāpakair akushalair dharmair iti /
2) rnam par rtog pa dang rnam par dpyod pa dag skyon du ma mthong bas ’dod pa’i gnyen pa de dag gnyis dang mtshungs par ldan pa’i phyir "rtog pa dang bcas dpyod pa dang bcas pa" zhes bya bas gnyen po bsgom pa bstan te, rtog pa dang dpyod pa gnyis kyis ’dod pa dang, sdig pa mi dge ba’i chos ’joms par byed pas so – vitarkavicāreṣv adoṣadarshanāt svabhūmi(4)kair vitarkavicāraiḥ kāmaprātipakṣikaiḥ kushalaiḥ savitarkaṃ savicāram iti / Not verbatim.
3) "dben pa las skyes pa’i dga’ ba dang bde ba can" zhes bya bas bsgoms pa’i phan yon bstan te, ’dod pa las dben pa’am, sgrib pa las dben pa las skyes pa’i dga’ ba dang bde ba ni "dben pa las skyes pa’i dga’ ba dang bde ba" zhes bya ste, ’dod pa’i don rnyed nas gnas ngan len thams cad dang bral bas lus dang sems shin tu sbyangs te las su rung ba’i phyir ro – prayoganiṣṭho manaskāraḥ kāmavivekaḥ / tasyānantaram utpannaṃ taddhetukaṃ tatpratyayaṃ tenāha vivekajam / īpsitābhilaṣitārthasaṃprāpteḥ prītau cādoṣadarshanāt / sarvadauṣṭulyāpagamāc ca vipulaprashrabdhicittakāyakarmaṇyatayā prītisukham / Not verbatim.
4) "bsam gtan dang po nye bar bsgrubs te gnas" zhes bya bas de gnyis ka’i gnas bstan te, gnyen po bsgom pa dang bsgoms pa’i phan yon gnyis ni bsam gtan dang po’i sems rtse gcig pa las grub pa’i phyir te, ’og ma dag la yang de bzhin du sbyar ro. ṭ only provides short comments on the last portion of the first dhyāna, namely prathamaṃ dhyānam upasaṃpadya viharati. The use of Śbh p. 45014-4514, D fol. 169b1-4 seems very limited.
II. dhyāna: 1) "de rtog pa dang dpyod pa dang bral" zhes bya bas bsam gtan gnyis pa’i mi mthun pa’i phyogs nyams pa bstan te, bsam gtan dang po’i rnam par rtog pa dang bcas, rnam par dpyod pa dang bcas pa’i ting nge ’dzin gyis mtshan ma dag la skyon du mthong nas de las sems bzlog ste, rnam par rtog pa med pa dang rnam par dpyod pa med pa’i ting nge ’dzin gyis mtshan ma las sems nye bar ’dogs par byed pa’o – Śbh fol. 13A66-13B61, S p. 4514-13, D fol. 169b5-170a1: savitarkasavicārasamādhinimittebhyash cittam vyāvarttayitvā avitarkāvicārasamādhinimitteṣūpanibadhnāti /
2) "nang yongs su dang ste, sems kyi rgyud gcig tu gyur" ces bya bas gnyen po bsgom pa bstan te, de ltar rtog pa dang dpyod pa dang bcas pa’i dmigs pa dang bral bar byas nas rtse gcig tu dpyod pa’i dmigs pa la ngang gcig pas zhi ba dang, rab tu dang ba’i sems su ’jog pas na yongs su dang ba yin la, de de ltar sems nye bar ’jog pas rnam par rtog pa dang bcas rnam par dpyod pa dang bcas pas glags dang bcas shing, bar chad dang bcas pa’i gnas skabs las ’das nas sgom pa goms pas glags med cing bar chad med pa’i gnas skabs thob par ’gyur pas "sems kyi rgyud gcig tu gyur pa" zhes bya’o – vyagracāriṇa ālambanād vivecya avyagracāriṇy ālambane ekadharmatayā shāntaṃ prasannaṃ cittaṃ pravarttate / vyavasthā(7)payati / tenāha vitarkavicārāṇāṃ vyupashamād adhyātmasaṃprasādanāt / sa bhāvanābhyāsāt tasyaivāvitarkāvicārasya samādheḥ vitarkavicārasachidrasāntarām avasthām atikramya nishchidranirantarā(13B6)m avasthāṃ prāpnoti / tenāha / cetasa ekotībhāvāt /
3) "ting nge ’dzin las skyes pa’i dga’ ba dang bde ba can" zhes bya bas bsgoms pa’i phan yon bstan te, bsam gtan dang po’i dben pa las skyes pa’i dga’ ba dang bde ba las khyad par du ’phags pa bstan to, cf. Śbh p. 45116-22.
4) "bsam gtan gnyis pa nye bar bsgrubs nas gnas" zhes bya bas de gnyi ga’i gnas bstan to.
III. dhyāna: 1) "de dga’ ba’i ’dod chags dang bral bas" zhes bya bas bsam gtan gsum pa’i mi mthun pa’i phyogs nyams pa bstan te, ting nge ’dzin las skyes pa’i sems dga’ ba’i ’dod chags dang bral ba’i phyir ro, cf. Śbh p. 45123ff.
2) "btang snyoms la gnas shing dran pa dang shes bzhin can yin" zhes bya bas gnyen po bsgom pa bstan te, rnam par rtog pa dang bcas, rnam par dpyod pa dang bcas pa de dag dang dga’ ba yang spangs pas bar chad med par btang snyoms dang ldan par gnas so. de yang dga’ ba dang ldan pa’i ’du shes yid la byed pa rnams kyi go skabs mi dbye ba’i phyir dran pa nye bar gnas pa yin la, skyes pa rnams kyang nam yang ji ltar yang dang yang du mi blang ba’i phyir shes rab kyis nang du gnas pas na "dran pa dang ldan zhing shes bzhin can" zhes bya’o – Śbh fol. 13B63-13A71, S p. 4526-45317, D fol. 170b1-171a3: tatra pratame dhyāne vitarkavicārā bhavanti / yena nirantaropekṣā na pravarttate / dvitīye dhyāne (4) prītir bhavati / yenātrāpi nirantaropekṣā na pravarttate / tenāyaṃ dhyāyī prathamadvitīyeṣu dhyāneṣu nāsti tena tṛtīye dhyāne upekṣako viharatīty ucyate / sa upekṣakas sans tathā tathopasthitasmṛtir viharati / yathā yathā te prītisahagatāḥ saṃjnyāmanasikārāḥ na samudācaranti / sa cet punar abhāvitatvāt tṛtīyasya dhyāna(5)sya smṛtisaṃpramoṣāt kadācit karhacic citte prītisahagatāḥ saṃjnyāmanasikārāḥ samudācaranti / tāṃ laghu laghv eva prajnyayā pratividhyati / samyag eva prajānāti / utpannotpannāṃsh ca nādhivāsayati / prajahāti vinodayati / vyantīkaroti / cittam adhyupekṣate / tenāha smṛtaḥ saṃprajānann iti / ṭ abridges.
3) "bde ba lus kyis myong la, ’phags pa rnams kyis gang de dran pa dang ldan pa bde ba la gnas pa btang snyoms pa’o zhes brjod pa ste" zhes bya bas bsgoms pa’i phan yon bstan te, de ltar btang snyoms la mang du gnas pa de sems g.yeng ba med pa’i dga’ ba dang ldan pa’i tshor ba spangs nas, dga’ ba med pa’i zhi ba rab tu zhi ba’i tshor ba ’byung ste, de yang de’i tshe gzugs kyi lus dang yid kyi lus kyis tshor ba’i bde ba dang shin tu sbyangs pa’i bde ba myong bar byed pas na "bde ba lus kyis myong ba" zhes bya’o. bsam gtan ’og ma gnyis la ni de lta bu’i bde ba dang btang snyoms med la, gong ma la ni btang snyoms yod kyang bde ba med kyi, bsam gtan gsum pa ’di nyid bde ba dang btang snyoms kyi gnas yin pas ’phags pa sangs rgyas rnams dang sangs rgyas kyi nyan thos rnams kyis bsam gtan gsum pa ’di nyid la "dran pa dang ldan pa bde ba la gnas pa btang snyoms pa’o" zhes gtso bor bsngags pas na "’phags pa rnams kyis gang de dran pa dang ldan pa, bde ba la gnas pa, btang snyoms pa’o zhes brjod pa" zhes gsungs so – tasya tasmin samaye e(6)vam upekṣakasya viharatā smṛtasya saṃprajanyasyāsevanānvayād bhāvanānvayād bahulīkārānvayāt prītisahagataṃ prahīyate tac cittauddhatyakaraṃ / niḥprītikaṃ ca shāntaṃ prashāntaṃ cetasi veditam utpadyate prītiprātipakṣyena / tasmin samaye rūpakāyena manaḥkāyena veditam (13A7) sukhaṃ ca prashrabdhisukhaṃ pratisamvedayate / tenāha sukhaṃ ca kāyena pratisaṃvedayate / tṛtīyāc ca dhyānāt adhas tadrūpaṃ sukhaṃ nāsti nāpi nirantarā upekṣā / tṛtīyād dhyānād ūrdhvaṃ yad apy upekṣopalabhyate / na tu sukhaṃ / tatrādhaḥ sukhopekṣābhāvād ūrdhvany ca sukhābhāvāt / idaṃ tad āyatanaṃ yad uta tṛtīyaṃ dhyānaṃ yat tad āryā (2) ācakṣate / yat pratilambhavihāriṇaṃ pudgalam adhikṛtya upekṣakaḥ smṛtimāṃ sukhavihārī tṛtīyaṃ dhyānam upasaṃpadya viharatīti / āryāḥ punaḥ buddhāsh ca buddhashrāvakāsh ca /
IV. dhyāna: 1) "de bde ba yang spangs te, snga nas sdug bsngal yang spangs shing yid bde ba dang yid mi bde ba yang nub pas" zhes bya bas bsam gtan bzhi pa’i mi mthun pa’i phyogs nyams pa bstan te, "bde ba yang spangs" zhes bya ba ni bsam gtan gsum pa dang ldan pa’i bde ba bsam gtan bzhi pa ’dis spangs par bstan pa’o. "sdug bsngal yang spangs" zhes bya ba ni bsam gtan gnyis pa spangs pa yang bsdus te bstan pa’o. "yid bde ba nub pas" shes bya ba ni bsam gtan gsum pas dga’ ba spangs pa bstan pa’o. "yid mi bde ba nub pas" shes bya ba ni bsam gtan gnyis pas spangs pa bstan pa’o – Śbh fol. 13A74-6, S p. 4548-17, D fol. 171b1-4: tatra caturthadhyānasamāpattikāle sukhasya ca prahāṇād dvitīyadhyānasa(5)māpattikāle duḥkhasya tṛtīyadhyānasamāpattikāle saumanasyasyāstagamāt prathamadhyānasamāpattikāle daurmanasyasya /
3) "bde ba yang ma yin sdug bsngal ba yang ma yin pa btang snyoms dang dran pa yongs su dag pa" zhes bya bas bsgoms pa’i phan yon bstan te, tshor ba gong ma bzhi po spangs pas sdug bsngal yang ma yin bde ba yang ma yin pa’i tshor ba dang ldan pa dang, bsam gtan gsum pa’i tshe btang snyoms dang dran pa yod kyang yongs su ma dag pa, ’di’i tshe yongs su dag pa dang ldan par bstan pa’o – asti tāvat sukhaduḥkhasya prahāṇād aduḥkhāsukhaivāsya vedanāvashiṣṭā bhavati / tenāha / aduḥkhāsukhā / tasmin samaye ...(6)... [teṣāṃ ca prahāṇād] yā tatropekṣā / smṛtish ca sā parishuddhā bhavati /
4) "bsam gtan bzhi pa nye bar bsgrubs te gnas" zhes bya bas de gnyi ga’i gnas bstan to.
Notes to the Sanskrit text: 1) Brackets: hole in MS 2) MS om. daṇḍa 3) S savitarkasavicārāṇāṃ 4) MS ...jāna sukhaṃ 5) MS, S ins. daṇḍa 5a) MS, S om. niṣprītikaṃ which is supplied from D. The standard version, as also supported by D, has sukhaṃ viharatīti for sukhavihārī 6) S om. daṇḍa 7...7) With D snga nas sdug bsngal ba yang spangs shing and ṭ, cf. Mvy 1481; MS, S om. 8) S ...rvva.. 9) S om. ca 10) For astaṃgama, for the form cf. e. g. Kosha p. 435. 11) MS om. daṇḍa 12) As D, ṭ; MS, S kāmavitarko 13) As D; MS, S om. iti and daṇḍa 14) D ins. rtog pa dang bcas pa / dpyod pa dang bcas pa zhes bya ba ni equivalent of savitarkaıṃ savicāram iti 15) As D, ṭ; MS, S avitaraka... 16) MS ...prati... 17) As D; MS, S ...cāraṃ for ...cāram iti / 18) D ins. dben pa las zhes bya ba ni equivalent of vivekam iti 19) MS ...kaṃ for ...kaḥ, MS, S om. daṇḍa, D ins. skyes pa zhes bya ba ni equivalent of jam iti 20) MS, S om. daṇḍa, D ins. dga’ ba dang bde ba can zhes bya ba ni equivalent of prītisukham iti 20b) S ...taḥ 21) S vā doṣa... 22) D does not have any equivalent of prashrabdhi, ṭ, however, has. S ...shrabdhi ci... 23) MS, S om. daṇḍa 24) S ...viviktebhash for samādhinimittebhash 25) S ...varta... 26) S om. daṇḍa, D ins. sems kyi rgyud gcig tu gyur pas zhes bya ba ni equivalent of cetasa ekotībhāvād 27) S sabhāvanābhy... 28) S vitarkavicārasya samādheḥ sachidra... for vitarkavicārasachidra.. MS ...am for ...ām 28a) MS, S sic, ayaṃ dhyāyī corrupt ?, D has de lta bas na bsam gtan dang po dang / bsam gtan gnyis pa de dag la btang snyoms shas cher med pas 29) D ins. dran pa dang shes bzhin can yin zhes bya ba ni equivalent of smṛtaḥ saṃprajānann iti 30) As D kun ’byung bar mi ’gyur MS, S om. na 31) S karhicit cf. Edg. s. v. karhacit Beginning and end of lines 3-5 are very indistinct. 32) MS ...prajāna S ...prajānān 33...33) In D (fol. 171a2-3) this part is moved to after buddhashrāvakāsh ca /, but ṭ has it in the same place as MS. D seems right in following the order of the mūla text, in which niṣprītikam comes at the end. D has dga’ ba med pa zhes bya ba ni at the beginning of this piece, equivalent of niṣprītikam iti. S om. daṇḍa after ...pakṣyena 34) S om. bhāvanãnvayād 35) S om. ca 36) As D fol. 171a3 dga’ ba’i gnyen po MS, S / prītiprātidvandvyena 37) D fol. 170b5 ins. bde ba lus kyis myong ba zhes bya ba ni equivalent of kāyena pratisamvedayata iti 38) MS, S vedita 39...39) S om. 40) D ins. ’phags pa rnams kyis gang de la dran pa dang ldan pa bde ba la gnas pa btang snyoms pa’o zhes brjod pa ste zhes bya ba ni equivalent to yat tad āryā ācakṣate upekṣakaḥ smṛtimān sukhaṃ viharatīti 41) S ...aṃ 42) S vṛddhāsh ca vṛddhashrāvakāsh 43) S tan na 44) S ...angga... 45) ṭ has bsam gtan gnyis pa - dvitīyadhyāna 46) As D de la tshor ba’i lhag ma bde ba yang ma yin / sdug bsngal yang ma yin pa nyi tshe yod pas na / MS, S vedanā vishiṣṭā bhavati 
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ting nge ’dzin gyi phung po yongs su rdzogs nas, shes rab kyi phung po yongs su rdzogs par byed pa dang; 
samādhiskandhaṃ paripūrya prajñāskandhaṃ paripūrayati. 
Having fulfilled the mass of concentration he fulfils the mass of insight [into the four truths, as true insight arises from one-pointedness]. 
’di ni ye shes kyi rten du rab tu sgrub pa (2, cf. fol.148b2) bstan te, sems rtse gcig tu ’gyur na yang dag pa ji lta ba bzhin du rab tu shes par ’gyur ba’i phyir ro. de bas na mdo las kyang ting nge ’dzin gyi phung po yongs su rdzogs nas shes rab kyi phung po yongs su rdzogs par byed pa dang zhes gsungs te, de la shes rab kyi phung po ’di ni sdug bsngal ’phags pa’i bden pa’o zhes yang dag pa ji lta ba bzhin du shes pa dang, ’di ni sdug bsngal kun ’byung ba ’phags pa’i bden pa’o zhes yang dag pa ji lta ba bzhin du shes pa dang, ’di ni sdug bsngal ’gog pa ’phags pa’i bden pa’o zhes yang dag pa ji lta ba bzhin du shes pa dang, ’di ni sdug bsngal ’gog par ’gro bar byed pa’i lam ’phags pa’i bden pa’o zhes yang dag pa ji lta ba bzhin du shes pa ste ’phags pa’i bden pa bzhi phyin ci ma log par shes pa ni shes rab kyi phung po yongs su rdzogs par byed pa zhes pa’o. 
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shes rab kyi phung po yongs su rdzogs nas, rnam par grol ba’i phung po yongs su rdzogs par byed pa dang; 
prajñāskandhaṃ paripūrya vimuktiskandhaṃ paripūrayati. 
[5. Its fruit (phala):] Having fulfilled the mass of insight he fulfils the mass of deliverance [as he realizes the elimination of the vices by means of pure knowledge (suviśuddhajñānena klesaprahāṇaṃ sākṣātkaroti) ]. 
’di ni bya ba byas pa rab tu sgrub pa (3, cf. fol. 148b2) bstan te, ’di ltar ye shes shin tu rnam par dag pas ni nyon mongs pa spangs pa mngon sum du byed pa’i phyir ro. de bas na mdo las kyang shes rab kyi phung po yongs su rdzogs nas rnam par grol ba’i phung po yongs su rdzogs par byed pa zhes gsungs te, de yang tshul khrims rnam par dag pa ni ’gyod pa med par ’gyur ro, ’gyod pa med na dga’ ba dang mchog tu dga’ ba dang shin tu rnam par sbyangs pa dang bde bar ’gyur ro, bde bar gyur pa’i sems mnyam par ’jog go, sems rnam par gzhag na yang dag pa ji lta ba bzhin du rab tu shes, yang dag pa ji lta ba bzhin du mthong bar ’gyur ro, yang dag pa ji lta ba bzhin du shes shing mthong bas skyo bar ’gyur ro, skyo bar ’gyur na ’dod pa’i zag pa las sems rnam par grol ba dang, srid pa’i zag pa dang ma rig pa’i zag pa las sems rnam par grol te, rgyud la dri ma med pa ’thob par ’gyur pas na rnam par grol ba’i phung po yongs su rdzogs par byed pa zhes bya’o.
’dis ni ’bras bu (5, cf. fol. 148a1) bstan te, rnam par grol ba’i phung po ni bslab pa gsum la zhugs pa’i ’bras bu yin pa’i phyir ro. 
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rnam par grol ba’i phung po yongs su rdzogs nas, rnam par grol ba’i ye shes mthong ba’i phung po yongs su rdzogs par byed pa ste; 
vimuktiskandhaṃ paripūrya vimuktijñānadarśanaskandhaṃ paripūrayati. 
[6. Knowledge of it (tatpravedanā):] Having fulfilled the mass of deliverance he fulfils the mass of vision of the knowledge of deliverance [thus having freed thought from the vices of the threefold world he knows deliverance itself]. 
de ltar khams gsum gyi nyon mongs pa las sems rnam par grol nas de’i ’og tu rnam par grol ba nyid shes shing rig pa’i ye shes skyes te, de bas na mdo las kyang rnam par grol ba’i phung po yongs su rdzogs nas rnam par grol ba’i ye shes mthong ba’i phung po yongs su rdzogs par byed ces gsungs so.
’dis ni de rab tu rig pa (6, cf. fol. 148a1) bstan te, rnam par grol ba’i ’og tu bdag gi sdug bsngal ni shes par byas, kun ’byung ba ni spangs, ’gog pa ni mngon sum du byas, lam ni bsgoms pas de sdug bsngal shes par bya mi dgos, kun ’byung ba spang mi dgos, ’gog pa mngon sum du bya mi dgos, lam bsgom mi dgos te, skye ba zad do, tshangs par spyad pa bsten to, bya ba byas so, srid pa ’di las gzhan mi shes so zhes khong du chud pa’i phyir ro. 
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gang ’di la mkhas pa, ’di ni nyan thos kyi theg pa la mkhas pa zhes bya’o. 
yad iha kauśalyam idam ucyate śrāvakayānakauśalyam. 
Skill in this is called skill with the way of disciples. 
 
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gzhan yang nyan thos kyi theg pa la mkhas pa ni gang bsod nams dang bsod nams ma yin pa dang mi g.yo ba’i ’du byed rnams la rnam par smod pa dang;  khams gsum pa thams cad la yid byung zhing ’dod chags dang bral ba dang;  ’du byed thams cad la mi rtag pa dang sdug bsngal bar rtog pa dang;  chos thams cad la bdag med par rtog pa dang;  mya ngan las ’das pa zhi ba la mngon par dga’ ba dang;  skad cig kyang srid par skye bar mi ’dod pa dang;  rtag tu ’jigs par lta ba dang;  rtag tu yid mi rton pa dang;  phung po rnams la gsod par ’du shes pa dang;  khams rnams la sbrul gdug pa lta bur rtog pa’i ’du shes pa dang;  skye mched rnams la grong stong lta bur ’du shes pa dang;  skye ba’i gnas thams cad la mi smon pa’i ’du shes pa dang;  mya ngan las ’das pa la gnas dang skyabs su ’du shes pa dang; 
punar aparam śrāvakayānakauśalyaṃ yā puṇyāpuṇyāniñjyānāṃ saṃskārāṇāṃ vigarhaṇā;  nirvidvirāgatā sarvasmiṃs traidhātuke;  anityaduḥkhapratyavekṣā sarvasaṃskāreṣv;  anātmapratyavekṣā sarvadharmeṣu;  śāntanirvāṇābhiratiḥ;  na kṣaṇam api bhavopapattispṛhā;  nityaṃ bhayadarśitā;  nityam aviśvāsatā;  ghātakasamjñā skandheṣu;  āśīviṣasaṃjñā dhātuṣu;  śūnyagrāmasaṃjñā āyataneṣu;  apraṇidhānasaṃjñā sarvopapattisthāneṣu;  sthānaśaraṇasaṃjñā nirvāṇe. 
Further, skill with the way of disciples is [1. counteracting the adversary (vipakṣadūṣaṇa) ] rejecting the formative factors, meritorious, non-meritorious or neutral;  disgust and absence of passion for the whole threefold world;  discerning the impermanence and suffering in all conditioned things;  discerning the egolessness in all moments of existence;  delight in peace and extinction;  no desire for birth in existence, not even for a second;  regarding [existence (bhava) ] always with fear;  constant absence of security [regarding existence (bhava) ];  conceiving of the parts of personality as a killer;  conceiving of the spheres of sense-perception as snake-venom;  conceiving of the fields of sense-perception as an empty village;  conceiving no wishes regarding any kind of birth;  [and 2. seeing the good qualities of the stage of the antidote (pratipakṣabhūmiguṇadarśitā):] conceiving of extinction as one’s proper abode, one’s refuge. 
gzhan yang nyan thos kyi theg pa la mkhas pa ni zhes bya bas nyan thos kyi theg pa la mkhas pa rnam grangs gzhan du ston te, mkhan po dang slob dpon gyis bshad pa’i sgra la brten nas gang zag la bdag med par dmigs pa ni nyan thos te, nyan thos de dag gi theg pa ni nyan thos kyi theg pa’o. de yang rnam pa gnyis su rig par bya ste, 1) mi mthun pa’i phyogs sun ’byin pa dang, 2) gnyen po’i sa la yon tan du lta ba’o. de la 1) mi mthun pa’i phyogs sun ’byin pa ni gang bsod nams dang bsod nams ma yin pa zhes bya ba nas brtsams te, skye ba’i gnas thams cad la mi smon zhes bya ba yan chad kyis bstan to; 2) gnyen po’i sa la yon tan du lta ba ni mya ngan las ’das pa la gnas dang skyabs su ’du shes pa zhes bya bas bstan to. de bas na gang gis ’gro ba dang, gang du ’gro ba’i phyir de gnyis ni nyan thos kyi theg pa ste, gang gis ’gro ba ni mi mthun pa’i phyogs sun ’byin pa’i ’du shes kyis ’gro ba’o, gang du ’gro ba ni mya ngan las ’das pa’i sar ’gro ba’o.
mi mthun pa’i phyogs sun ’byin pa yang rnam pa gnyis te, 1) rgyu spong ba dang, 2) ’bras bu spong ba’o. rgyu spong ba la yang rnam pa gnyis te, las spong ba dang nyon mongs pa spong ba’o. las spong ba’i dbang du byas nas gang bsod nams dang zhes bya ba la sogs pa smos te, ’du byed gsum ni khams gsum du skye ba’i rgyu byed par mthong nas de rnams la rnam par smod par byed de, rnam pa sna tshogs su smod pa ni rnam par smod pa ste, sun ’byin par byed pa’o. de’ang rnam pa gnyis te, sngon byas pa spong ba dang, phyis mi byed pa’o; de la sngon byas pa spong ba ni ’du byed rnam pa gsum sngon spyad pa’i bag chags yod pa la ’phags pa’i lam gyis sbyong ba’o; phyis mi byed pa ni phyin chad ’du byed rnam pa gsum gyi las la mi ’jug pa’o. nyon mongs pa spong ba yang rnam pa gnyis te, a) de’i ’bras bu sdug bsngal gyi bdag nyid du mthong bas de la mi dga’ ba dang, b) de’i rgyus sdug bsngal bskyed par mthong bas spong bar ’dod pa’o.  khams gsum thams cad la yid byung zhing zhes bya bas de’i ’bras bu sdug bsngal gyi bdag nyid du mthong bas de la mi dga’ ba bstan te, khams gsum ni ’dod pa’i khams dang, gzugs kyi khams dang, gzugs med pa’i khams dag go. de la ’dod pa’i khams ni gling bzhi dang, ’dod pa’i khams kyi lha drug dang, sems can dmyal ba dang, dud ’gro dang, yi dags rnams so. gzugs kyi khams ni tshangs ris dang, tshangs pa mdun na ’don dang, tshangs chen zhes bya ba la sogs pa gnas bcu drug dag go. gzugs med pa’i khams ni nam mkha’ mtha’ yas skye mched ces bya ba la sogs pa bzhi’o. yid byung ba ni khams gsum la skyo ba’o, ’dod chags dang bral ba zhes bya bas de’i rgyus sdug bsngal bskyed par mthong bas spong bar ’dod pa bstan te, khams gsum ni nyon mongs pa spangs pa ni ’dod chags dang bral ba’o.  ’bras bu spong ba’i dbang du byas nas, ’du byed thams cad la mi rtag ces bya ba la sogs pa smos so. thams cad kyi sgra dang rtog pa’i sgra gnyi ga dang sbyar te ’du byed thams cad la mi rtag par rtog pa dang, ’du byed thams cad la sdug bsngal bar rtog pa zhes bya bar sbyar ro.
rgyu dang rkyen gyis bskyed pa’i phung po dang khams dang, skye mched la sogs pa’i chos rnams ni ’du byed thams cad de, de dag mi rtag pa gnyis kyis ’jig par byed pa ni ’du byed thams cad la mi rtag pa rtog pa zhes bya’o.
de la mi rtag pa rnam pa gnyis ni 1) ’jig pas mi rtag pa dang, 2) skad cig mas ’joms pas mi rtag pa’o:
de la 1) ’jig pas mi rtag pa ni mthar ’chi bar ’gyur ba ste, mnar med pa nas brtsams nas srid pa’i rtse mo’i bar du de na gnas pa’i sems can rnams rang gi gnas nas ’phos pas so. 2) skad cig mas ’joms pas mi rtag pa ni skad cig ma re re la yang ’jig cing skye ba’i phyir ro.
’du byed thams cad sdug bsngal rnam pa brgyad dang ldan par shes pa ni sdug bsngal bar rtog pa zhes bya ste, sdug bsngal rnam pa brgyad ni 1) skye ba’i sdug bsngal dang, 2) rga ba’i sdug bsngal dang, 3) na ba’i sdug bsngal dang, 4) shi ba’i sdug bsngal dang, 5) mi sdug pa dang phrad pa’i sdug bsngal dang, 6) sdug pa dang bral ba’i sdug bsngal dang, 7) gang ’dod pa de btsal te mi rnyed pa’i sdug bsngal dang, 8) mdor na nye bar len pa’i phung po lnga sdug bsngal ba’o. The paragraph seems based upon Abhidharmasamuccaya p. 3713ff: api khalu duḥkhalakṣaṇaprabhedā aṣṭau / jātir duḥkhaṃ jarā duḥkhaṃ vyādhir duḥkhaṃ maraṇaṃ duḥkham apriyasaṃprayogo duḥkhaṃ yad apīccan na labhate tad api duḥkhaṃ saṃkṣiptena panycopādānaskandhā duḥkham // The text of ṭ in the following is, however, different and more copious:
de la 1) skye ba ni mi dang lha la sogs pa’i ’gro ba de dang de dag tu phung po dang khams dang skye mched mngon par ’grub pa’o. ci’i phyir skye ba sdug bsngal ba zhes bya zhe na? rnam pa gnyis kyi phyir te, a) rang bzhin gyis sdug bsngal ba dang, b) sdug bsngal gzhan gyi rten du gyur pa’i phyir ro – Abhidharmasamuccaya: jātiḥ kim upādāya duḥkham / saṃbādhaduḥkhtāṃ tadanyaduḥkhāshrayatāṃ copādāya / Rec ṭ: jātiḥ kim upādāya duḥkham / svabhāvaduḥkhatām anyaduḥkhāshrayatāṃ copādāya /
2) de la rgas pa ni phung po gzhan du gyur pa ste, lang tsho bcom pa dang, na tshod nyams pa la sogs pa la’o. ci’i phyir rga ba sdug bsngal ba zhes bya zhe na? nye du ’khor rnams kyis shin tu byams shing yid du ’ong bar bya ba dang, ’gro ba bzang mo’i mig dang yid kyis rjes su mthun par byed pa’i kha dog dang dbyibs shin tu mdzes pa de rga ba’i ser bas phog nas mi mdzes pa dang, ’khums pa dang zhigs par snang bas nye du’i phyogs rnams kyang shin tu mi dga’ bar byed kyi, ’gro ba bzang mos kyang spong bar byed pas rga ba sdug bsngal ba’o – Abhidharmasamuccaya: jarā kim upādāya duḥkham / kāle vipariṇatiduḥkhatā upādāya //
3) de la khams mi mthun pa ’phel bar gyur pa ni na ba ste, sa la sogs pa’i khams shas che chung du gyur pa’o. ci’i phyir na sdug bsngal ba zhes bya zhe na? rab tu mi bzad pa’i nad kyi khyad par gyis thebs nas nags chen po mes tshig pa’i nad du chud pa rab tu tsha ba’i me lces reg pa skad chen po ’byin pa bzhin sdug bsngal ba’i mes reg pa na mi bzad pa’i skad cher ’byin pas na sdug bsngal ba zhes bya’o – Abhidharmasamuccaya: vyādhi kim upādāya duḥkham / bhūteṣu vipariṇatiduḥkhatām upādāya //
4) de la ’chi ba ni dbang po rnams nyams pa las de’i rgyus sems dang sems las byung ba rnams mi rgyu ba’o, sems dang sems las byung ba rnams mi rgyu bar gyur pa na gang zag de shi ba zhes bya’o. ci’i phyir shi ba sdug bsngal ba zhes bya zhe na? ’di ltar shi bar gyur na yid du ’ong zhing sems la gcags pa’i pha ma dang nye du dang grogs la sogs pa dang bral zhing, nor dang ’bru dang, bran dang bu tsha la sogs pa gtang bar dka’ ba rnams dang bral te mi ’dod bzhin du bsad sar bkri ba’i btson dang ’dra bar sdug bsngal dpag tu med pa skyed par byed pas na ’di las sdug bsngal gzhan med pa’i phyir ’chi ba sdug bsngal ba’o – Abhidharmasamuccaya: maraṇaṃ kim upādāya duḥkham / jīvitavipraṇāshaduḥkhatām upādāya //
5) mi sdug pa dang phrad pa ni mi dge ba’i las byas pa’i rgyus sems can dmyal ba pa la sogs pa ’bras bu yid du mi ’ong ba dang phrad pa’o. ci’i phyir mi sdug pa dang phrad pa sdug bsngal ba zhes bya zhe na? khyim mtshes mi bgrungs pa dang ’dra bar gnod pa byed pa’i bdag nyid yin pa dang, dug gi shing bzhin du sdug bsngal skyed pa’i rgyu byed pa dang, zug rngus zug bzhin du lus dang sems la gnod pa byed pa dang, skye bo mi bgrungs pa dang dgra dang phrad na zhe sdang skye bar byed pa bzhin du zhe sdang skyed pa’i gnas su gyur pa’i phyir sdug bsngal ba zhes bya’o – Abhidharmasamuccaya: apriyasaṃyogaḥ kim upādāya duḥkham / saṃyogajaduḥkhatām upādāya //
6) sdug pa dang bral ba ni sems can gyi grang su gtogs pa’am, sems can gyi grangs su ma gtogs pa yang rung, yid du ’ong ba’i dngos po dang bral ba’o. ci’i phyir sdug pa dang bral ba sdug bsngal ba zhes bya ba zhe na? sdug pa dang bral bar dogs pa’am, mthong ba’am, rjes su dran pas kyang mya ngan dang, smre sngags ’don pa dang, yid mi bde ba dang, ’khrugs1 pa’i sdug bsngal ’gyur bar byed pas na, sdug pa dang bral ba sdug bsngal ba’o – Abhidharmasamuccaya: priyaviprayogaḥ kim upādāya duḥkham / viprayogajaduḥkhatām upādāya //
7) ’dod pa btsal te ma rnyed pa ni sdug bsngal ba dang bral ba la yang mi phrad par ’dod pa dang, bde ba dang phrad pa dang yang mi ’bral bar ’dod pa de btsal na ma grub pa’o. yang na sdug pa dang phrad par ’dod pa dang, mi sdug pa dang bral bar ’dod pa las sdug pa dang ma phrad la mi sdug pa dang phrad par gyur pa ni gang ’dod pa btsal te ma rnyed pa zhes bya’o. ci’i phyir gang ’dod pa btsal te ma rnyed pa sdug bsngal ba zhes bya zhe na? sdug bsngal skye ba’i rgyur gyur ba’i phyir te, dus gsum du’ang bdag gis gang btsal pa de ma rnyed do zhes sdug bsngal skye ba’i phyir ro – Abhidharmasamuccaya: yad apīcchan na labhate tat kim upādāya duḥkham / kāmyaphalābhāvajaduḥkhatām upādāya //
8) mdor na nye bar len pa’i phung po lnga sdug bsngal ba zhes bya ba ni nye bar len pa’i phung po lngar sdug bsngal thams cad ’dus te, sdug bsngal gyi rten yin pa’i phyir de skad ces bya’o – Abhidharmasamuccaya: saṃkṣiptena panycopādānaskandhāḥ kim upādāya / dauṣṭhulyaduḥkhatām upādāya, but cf. ibid, line 16: tad anyaduḥkhāshrayatāṃ copādaya referring to jāti.  chos thams cad la bdag med par rtog pa dang zhes bya ba la chos thams cad ni ’dus byas dang ’dus ma byas dang, zag pa dang bcas pa dang zag pa med pa’o. gang na gang med par shes pa chos thams cad la bdag med par rtog pa ste, chos de dag la mu stegs can gyis brtag pa’i bdag rtag pa med par khong du chud pa’o.  mya ngan las ’das pa zhi ba la mngon par dga’ ba zhes bya ba la, mya ngan las ’das pa ni sdug bsngal spangs pa dang, ’dod chags la sogs pa spangs pa’i phyir zhi ba’o. yang na mya ngan las ’das pa rnam pa gnyis te, phung po’i lhag ma dang bcas pa’i mya ngan las ’das pa dang, phung po’i lhag ma ma lus par spangs pa’i mya ngan las ’das pa’o. de la zhi ba zhes bya bas phung po’i lhag ma dang bcas pa’i mya ngan las ’das pa bstan te, nyon mongs pa thams cad spangs nas phung po tsam yod pa’i phyir ro. mya ngan las ’das pa zhes bya bas phung po’i lhag ma ma lus pa spangs pa’i mya ngan las ’das pa bstan te, nyon mongs pa dang phung po gnyi ga yang spangs pa’i phyir ro. mngon par dga’ ba ni de thob par mos pa dang, de ’thob par ’dod pa’o.  skad cig kyang srid par skye bar mi ’dod pa zhes bya ba la cung zad kyang khams gsum du skye bar ma mos zhes bya ba’i tha tshig ste, ci’i phyir zhe na? khams gsum mtha’ dag rtag ru ’du byed kyi sdug bsngal dang rjes su ’brel cing des khyab par mthong bas so.  rtag tu ’jigs par lta zhes bya ba ’dir yang srid pa la zhes bya bar sbyar te, sdug bsngal gyi sdug bsngal dang ldan pa’am, nyon mongs pa ’byung gnas yin par mthong bas na rtag tu ’jigs par lta’o.  rtag tu yid mi rton ces bya ba ’dir yang srid pa la zhes bya bar sbyar te, thang cig bde ba rnams kyang phyis sdug bsngal ba’i rgyur gyur par ’gyur ba’i sdug bsngal dang ldan pa’i phyir rtag tu yid mi rton pa’o.      phung po rnams la gsod par ’du shes dang zhes bya ba la dper na gshed pos gsod cing sdug bsngal skyed par byed pa, de bzhin du phung po la bdag tu dmigs na yang skye rga na ’chi’i sdug bsngal skye bar mthong bas de dag phung po rnams la gsod par ’du shes so.
khams rnams la sbrul gdug pa lta bur rtog pa’i ’du shes zhes bya ba la, ji ltar sbrul gdug pas sdug bsngal dang nyon mongs pa bskyed pa, de bzhin du mig la sogs pa’i khams brten nas gzugs la sogs pa’i khams la dmigs nas ’dod chags dang zhe sdang la sogs pa’i nyon mongs pa ’byung bar khong du chud pas na khams rnams la sbrul gdug pa lta bur rtog pa’i ’du shes pa zhes bya’o.
skye mched rnams la grong stong pa lta bur ’du shes pa dang zhes bya ba la, ji ltar grong stong pa na skye bo dag rgyu ba mi gnas pas stong pa, de bzhin du skye mched bcu gnyis kyang ming dang gzugs tsam du zad kyi, bdag dang bdag gir med par rtog pas na skye mched rnams la grong stong lta bur ’du shes pa zhes bya’o.  skye ba’i gnas thams cad la mi smon pa’i ’du shes zhes bya ba la skye ba’i gnas ni bzhi ste: 1) mngal nas skye ba dang, 2) rdzus te skye ba dang, 3) sgo nga las skye ba dang, 4) drod gsher las skye ba’o. skyes na de’i rgyus skye ba dang, rga ba dang, na ba dang, ’chi ba la sogs pa’i sdug bsngal ’byung bar mthong bas skye gnas de dag tu skye bar mi ’dod cing skye ba mi tshol bas na mi smon pa’i ’du shes zhes bya’o.  gnyen po’i sa la yon tan du lta ba yang rnam pa gnyis te, rnam par grol ba’i bde ba’i rten du gyur pa dang, ’khor ba las brgal zhing sdug bsngal kun spangs par blta ba’o. ’di lta ste, mya ngan las ’das pa ni ’khor ba’i gnyen po yin te, mya ngan las ’das pa la rnam par grol ba’i bde ba thams cad kyi rten du lta bas mya ngan las ’das pa la gnas su ’du shes pa zhes bya’o. de nyid la ’khor ba las brgal zhing sdug bsngal thams cad spangs par lta bas na skyabs su ’du shes pa’o. Cf. also supra, ṭ. fol. 152b1-2. 
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gang ’di ltar ston pa dang, rab tu ston pa dang, ’di ni byang chub sems dpa’i nyan thos kyi theg pa la mkhas pa zhes bya’o. 
yaivaṃrūpā deśanā prakāśanedam ucyate bodhisattvasya śrāvakayānakauśalyam.What then is the bodhisattva’s skill with the way of isolated buddhas? 
Teaching and explaining thus is called the bodhisattva’s skill with the way of disciples. 
 
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de la byang chub sems dpa’i rang sangs rgyas kyi theg pa la mkhas pa gang zhe na? 
tatra katamad bodhisattvasya pratyekabuddhayānakauśalyam? 
What then is the bodhisattva’s skill with the way of isolated buddhas? 
nyan thos kyi theg pa la mkhas pa bstan nas rang sangs rgyas kyi theg pa la mkhas pa bstan pa’i phyir de la byang chub sems dpa’i rang sangs rgyas kyi theg pa la mkhas pa gang zhe na zhes bya ba la sogs pa gsungs te, byang chub sems dpa’ rnams kyis shes par bya ba’i rang sangs rgyas kyi theg pa ni byang chub sems dpa’i rang sangs rgyas kyi theg pa zhes bya ste,
gang dag bskal pa gcig gis ye shes kyi tshogs yongs su bskangs te, gzhan gyi man ngag med par ’phags pa’i lam thob nas, khams gsum pa’i ’dod chags dang bral bar zhugs pa de dag ni snying rje chen po med pas gzhan la lung dbog pa’i bya ba med pa dang, bdag gcig pu sangs rgyas par byed pas rang sangs rgyas so – "Having fulfilled the accumulation of knowledge (jnyānasaṃbhāra) in one kalpa (a hundred kalpas (kalpashata)? cf. infra), attaining the holy way (āryamārga) without the instruction of others, and entering the state of no passion for the threefold world, they do not teach others since they have no great compassion (mahākaruṇā). Waking up alone they are isolated buddhas (ekākino budhyante pratyekabuddhāḥ)".
Cf. Pratyekabuddhabhūmi p. 346-10: yathāpīhaikatyaḥ prathameṇa pratyekabuddhamārgeṇa paripūrṇakalpashatasaṃbhāraḥ / kalpashatasyātyayād asati ca buddhānām utpāde anācāryakaṃ saptatriṃshadbodhipakṣyān dharmān bhāvayitvā pratyekāṃ bodhim abhisaṃbudhyate ca sarvakleshaprahāṇam arhattvaṃ sākṣāt karoti //
rang sangs rgyas de dag rnam par grol ba’i sar phyin par byed pa’i theg pa ni rang sangs rgyas kyi theg pa ste, gang zhe na zhes bya ba ni rang sangs rgyas kyi theg pa la mkhas pa dris pa’o. de yang rnam pa gsum du rig par bya ste, 1) rgyu dang, 2) rkyen dang, 3) ’bras bu’o. 
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rnam pa gang dang rkyen gang gis rang sangs rgyas rnams nges par ’byung bar ’gyur ba’i rnam pa de dag dang rkyen de dag byang chub sems dpas yang dag pa ji lta ba bzhin du rab tu shes te.  de dag gang zhe na? 
yair ākārair yaiḥ pratyayaiḥ pratyekabuddhā niryāsyanti, tān ākārāṃs tān pratyayān bodhisattvo yathābhūtaṃ prajānāti.  te katame? 
The forms [or rather, causes (hetu) ] and conditions by which the isolated buddhas escape the world, these the bodhisattva knows as they are.  What are they? 
  de rnam pa gang zhes bya bas rgyu 1) bstan pa yin te, rgyu gang dag gis bya ba’i tha tshig go; rkyen gang zhes bya bas rkyen 2) bstan pa yin no; rang sangs rgyas ’byung zhes ’bras bu 3) bstan pa yin te, khams gsum las byung nas nyon mongs pa thams cad spangs te, mya ngan las ’das par gyur pa ni rang sangs rgyas rnams ’byung bar ’gyur zhes bya’o; yang dag pa ji lta ba bzhin du rab tu shes zhes bya ba ni rgyu dang rkyen dang ’bras bu rnams phyin ci ma log par khong du chud ces bya ba’i don te, de ltar khong du chud pa ni rang sangs rgyas kyi theg pa la mkhas pa yin no zhes bya bar sbyar ro. de dag gang zhe na rgyu dang, rkyen dang, ’bras bu de dag gang zhe na zhes bya ba’i don te, de gsum bstan pa’i phyir ’di lta ste zhes gsungs so. de la 1) ’dun pa dang brtson ’grus zhes bya ba nas brtsams te, rab tu dben par gnas mal ’cha’ ba zhes bya ba yan chad kyis rgyu bstan yin no, 2) bsnyen par dka’ zhes bya ba nas brtsams te, rang ’byung gi ye shes kyis rab tu rgal zhes bya ba yan chad kyis rkyen bstan to, 3) dmigs pa la gnas pa thob ces bya ba nas brtsams te, dmigs pa gang yang rung ba la rkyen gyis ye shes rtogs pa zhes bya ba yan chad kyis ’bras bu bstan to.
Cf. Pratyekabuddhabhūmi p. 3410-13: yathāpīhaikatyo dvitīyatṛtīyābhyāṃ pratyekabuddhamārgābhyāṃ tena hetunā tena pratyayena asaty evaṃ buddhānām utpāde anācāryakaṃ saptatriṃshadbodhipakṣyān dharmān bhāvayitvā dharmābhisamayaṃ karoti. 
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  ’di lta ste: ’dun pa dang, brtson ’grus dang, bag yod pa chen pos nyan thos kyi lta bu ma yin pa’i sbyin pa’i bsod nams kyi tshogs sogs pa dang, tshul khrims kyi bsod nams kyi tshogs sogs pa dang;  thos pa nyung ba la chos kyi nan tan byed pa dang;  sangs rgyas bcom ldan ’das la yang rim gro dang bsnyen bkur byed pa la yang zhum pa med pa dang;  dbang po bar ma dang;  rtag tu rab tu ’byung ba la gzhol ba dang;  don nyung ba dang; byed pa nyung ba dang;  ’du ’dzi la mi dga’ zhing dben pa la dga’ ba dang  rab tu dben par gnas mal ’cha’ ba dang; 
  yaduta na śrāvakabhūto dānapuṇyasaṃbhāropacayaḥ śīlapuṇyasaṃbhāropacayo mahācchandavīryāpramādena;  dharmapratipattiḥ alpaśrutatve;  upasthānaparyupāsanānavalīnatā buddheṣu bhagavatsu;  madhyendriyatā;  nityapravrajyānimnatā;  alpārthatā, alpakṛtyatā;  asaṃgaṇikārāmatā, vivekaratiḥ,  praviviktaśayanāsanatā. 
[1. The causes (hetu) are:]  Heaping up the accumulation of merit from giving, heaping up the accumulation of merit from morality, not like that of the disciples, but caused by great eagerness, vigour and absence of negligence;  progress in religion with little learning;  no despondency in serving the Lords and Buddhas;  having medium abilities;  being always bent on the ascetic life;  having small ambitions [namely, one’s own peace, liberation and extinction], and doing few things [for others’ peace and extinction because of small compassion, making no effort for the sake of this];  [having few vices] being [bodily] displeased with social life, [mental] delight in solitude [being far from the thought-constructions of cupidity and aversion (rāgadveṣavikalpa) ],  having lodgings in solitude [e. g. under a tree or in a cave]. 
de la rgyu rnam pa gsum ste, 1) bsags pa’i rgyu dang, 2) sangs rgyas mnyes par byed pa’i rgyu dang, 3) rigs so.    1) de la bsags pa yang rnam pa gnyis te, a) gang gis bsags pa dang, b) gang bsags pa’o. de la a) gang gis bsags pa ni ’dun pa dang, bag yod pa dang, brtson ’grus chen po gsum gyis bsags so; b) gang bsags pa ni sbyin pa dang, tshul khrims dang, thos pa gsum bsags so.
a) gang gis bsags pa yang rnam pa gsum ste, rgyu dang, rkyen dang, sgrub pa’o; de la chen po’i sgra ni ’dun pa la sogs pa’i tshig gsum po so so dang yang sbyar te, ’dun pa chen po dang, brtson ’grus chen po dang, bag yod pa chen po zhes bya bar sbyar ro. de la ’dun pa ni dkon mchog dang bden pa dang las la yid ches nas ’di kho na bden gyi, gzhan du ma yin no zhes ’dzin pa’o, ’dis ni rgyu smras pa yin te, yid ches par gyur na brtson ’grus rtsom pas so. brtson ’grus zhes bya ba la, spang bar bya ba ma lus par spong ba dang, thob par bya ba thob par byed pa la sems spro ba ni brtson ’grus te, ’dis ni rkyen bstan pa yin te, dge ba sgrub pa rnams brtson ’grus la brten pa’i phyir ro. bag yod pa zhes bya ba la gcig pu dgon pa na gnas shing ’du ’dzi dang mi ’dre ba ni bag yod pa ste, ’dis ni sgrub par byed pa bstan pa yin no. ci’i phyir zhe na? spang bar bya ba dang bsgrub par bya ba gnyis ni bag yod par bsgrubs so.
b) gang bsags pa yang rnam pa gsum ste, longs spyod kyi rgyu bsags pa dang, bde ’gro’i rgyu bsags pa dang, rnam par grol ba’i rgyu bsags pa’o; yang na ser sna’i gnyen po bsags pa dang, ’dod pa la chags pa’i gnyen po bsags pa dang, nyon mongs pa’i gnyen po bsags pa’o; de la chen po zhes bya ba ni rang sangs rgyas kyi ’dun pa dang brtson ’grus la sogs pa nyan thos dag pas lhag pas na chen po zhes bya’o, nyan thos kyi lta bu ma yin pa’i zhes bya ba ni nyan thos kyi bas shas che zhes bya ba’i don to, sbyin pa’i bsod nams kyi tshogs sogs pa zhes bya bas ser sna’i gnyen po bsags pa bstan te, sbyin pas rnam par grol ba thob pa’i rgyur gyur pa rnams ni tshogs bsags pa zhes bya’o, tshul khrims kyia bsod nams kyi tshogs bsags pa zhes bya bas ’dod pa la chags pa’i gnyen po bsags pa bstan to. gang gis, gang gang gi phyir tshul bsrungs pa ni tshul khrims te, gang gis bsrungs pa ni mi dge ba bcu las ldog cing rnam par grol ba ’dod pa’i sems kyis so, gang bsrungs pa ni yan lag drug pa’i tshul khrims bsrung ba’o, gang gi phyir bsrung ba ni mya ngan las ’das pa thob par bya ba’i phyir bsrung ba’o. thos pa nyung ba la chos kyi nan tan byed ces bya bas nyon mongs pa’i gnyen po bsags pa bstan te, thos pa la mi dga’ bas cung zad thos pa ni thos pa nyung ba’o, chos kyi nan tan byed ces bya ba ni byang chub kyi phyogs kyi chos rnams bsgoms shing sgrub par byed ces bya ba’i don to. de ni ’di skad du nyan thos ltar thos pa mi mang bar thos thos pa cung zad cig gis chos kyi nan tan byed do zhes bstan pa’o.  2) sangs rgyas mnyes par byed pa yang rnam pa gnyis te, chos nyid kyis mnyes par byed pa dang, zang zing gis mnyes par byed pa’o. sangs rgyas bcom ldan ’das la yang rim gro dang zhes bya bas chos nyid kyis mnyes par byed pa bstan te, ma rig pa’i gnyid las sang cing shes bya thams cad thugs su chud pas na sangs rgyas so. bdud bzhi bcom pas na bcom ldan ’das te, des ji skad du bstan pa’i bka’ lung dang bslab pa’i tshig las ’da’ bar mi byed pa ni sangs rgyas bcom ldan ’das la rim gror byed pa dang bsnyen bkur byed pa zhes bya bas zang zing gis mnyes par byed pa bstan te, bskal pa brgya’i bar du phyag ’tshal ba dang bskor ba dang gos la sogs pas bsnyen bkur byed pa’i phyir ro. Cf. Pratyekabuddhabhūmi p. 3316: kalpashataṃ buddhotpādam ārāgayati; and ibid. p. 3320-21, p. 3328-29.
zhum pa med ces bya ba ni mnyes pa rnam pa gnyis byed pa la sems spro zhing spa gong ba med ces bya ba’i don to. des ni mdor na gang la, gang, gang gis mnyes par byed pa bstan te, gang la mnyes par byed pa ni sangs rgyas bcom ldan ’das la’o; gang ni rim gro byed pa dang bkur stis so, gang gis ni zhum pa med pa’i sems kyis so.
mdo gzhan dag las rang sangs rgyas gzhan la ma mnyan par rang gi blos chos rtogs pa dang, sangs rgyas ’jig rten du mi ’byung ba’i tshe rang sangs rgyas ’byung ngo zhes bshad pa yang rang sangs rgyas zag pa med pa’i chos mngon par rtogs pa’i tshe gzhan gyi lung la mi brten pa dang, rang sangs rgyas kyi ’bras bu thob nas, gdod sangs rgyas mi bzhugs pa na ’byung ba la bya’i, ’dir ni dang po slob cing tshogs bsog pa la bya bas nyes pa med do – "According to other sūtras the isolated buddhas are born at the time when no Buddhas are born in the world, not serving other Buddhas but understanding the dharma with their own intelligence (mati). The isolated buddha is not dependent on the instructions of others at the time he realizes the unsullied moments of existence (anāsravadharmābhisamaya); having attained the fruit (phala) of an isolated buddha he becomes that when no Buddha is there, but here [in this sūtra] one is concerned with the beginning when he is learning and accumulating, so there is no mistake [in saying that he is serving the Lords and Buddhas]".  3) rigs kyang rnam pa gsum ste, a) nga rgyal spyod pa’i rigs dang, b) snying rje chung ba’i rigs dang, c) nyon mongs pa chung ba’i rigs so.
a) nga rgyal spyod pa’i rigs kyang rnam pa gnyis te, dbang po ’bring dang sbyor ba dam pa la gnas pa’o. dbang po bar ma zhes bya bas dbang po ’bring bstan te, dbang po rnam pa gsum ste, rab dang, bar ma dang, tha ma’o. rang sangs rgyas rnams ni dbang po bar ma ste, dbang po ’bring gi rigs can no.
The division into the three-fold gotra is modelled after Pratyekabuddhabhūmi p. 337-14: pratyekabuddhagotraṃ katamat / tatra trilakṣaṇaṃ veditavyaṃ / prakṛtyā pratyekabuddhāḥ prāg evābhisaṃbodhān mandarajaskagotrā bhavanti / ye naiṣām saṃsarge cittam na krāmanty ekārāmatāyāṃ krāmanti / prakṛtyā pratyekabuddhāḥ prāg evābhisaṃbodhān mandakāruṇyā bhavanti / ye naiṣām dharmadeshanāyāṃ sattvārthakriyāyāṃ cittam na krāmanty alpotsukavihāritāyāṃ krāmanti / prakṛtyā pratyekabuddhāḥ prāg evābhisaṃbodhān madhyendriyash (sic, read -yā) bhavanti mānacaritajātīyāsh ca / ye nācāryaṃ niḥpratidvandvam abhisaṃbodham abhilaṣanti //  rtag tu rab tu ’byung ba la gzhol zhes bya bas sbyor ba dam pa la gnas pa bstan te, rtag tu ni dus thams cad do.
ji skad du bcom ldan ’das kyis bshad pa: skra dang kha spu bregs gos ngur smrig bgos te, yang dag par dad pas khyim nas khyim med par rab tu byung zhes gsungs pas ni rab tu byung ba la gzhol ba’o. Cf. kesamassuṃ oharetvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṃ pabbajati, phrase quoted passim, for Pāli references v. Pāli Concordance and PTSD, s.v. agāra, agāriya, kesamassu, kāsāya.
’dis dge slong gi phun sum tshogs pa rnam pa bzhi bstan te, cha lugs phun sum tshogs pa dang, las phun sum tshogs pa dang, bsam pa phun sum tshogs pa dang, gnas phun sum tshogs pa’o. de la skra dang ka spu bregs te gos ngur smrig bgos zhes bya bas cha lugs phun sum tshogs pa bstan te, cha lugs ’di ni nyon mongs pa dang nye ba’i nyon mongs pa dang mi mthun pa yin pas, khyim na gnas pa’i cha lugs phun sum tshogs pa’o. yang dag par zhes bya bas las phun sum tshogs pa bstan te, gsol ba dang bzhi’i las kyis rab tu byung ba’i phyir ro. dad pas zhes bya bas bsam pa phun sum tshogs pa bstan te, rgyal po dang rkun po’i ’jigs pas rab tu byung ba ni ma yin gyi, dad pas rab tu byung ba’i phyir ro. khyim nas khyim med par rab tu byung zhes bya bas gnas phun sum tshogs pa bstan te, khyim na gnas pa rnams kyi gnas rab tu mi bzad pa de btang nas khyim med pa’i shing drung la sogs pa la gnas pas so.  b) snying rje chung ba’i rigs kyang rnam pa gnyis te, bdag ’ba’ zhig gi don la ’jug pa dang, gzhan gyi don mi byed pa’o. de la don nyung ba zhes bya bas bdag ’ba’ zhig gi don la ’jug pa bstan te, bdag zhi bar bya ba dang, grol bar bya ba dang, mya ngan las ’das par bya ba tsam las bya ba gzhan mi byed pa’i phyir ro. byed pa nyung zhes bya bas gzhan gyi don mi byed pa bstan te, gzhan zhi bar bya ba dang, mya ngan las ’das par bya ba la mi ’bad par bya bas so.    c) nyon mongs pa chung ba’i rigs kyang rnam pa gsum ste, 1) lus dben pa la dga’ ba dang, 2) sems dben pa la dga’ ba dang, 3) gnas dben pa la dga’ ba’o.
1) ’du ’dzi la mi dga’ zhing zhes bya bas lus dben pa la dga’ ba bstan te, rang bzhin gyis ’gro ba mang po dang ’dre bar ma mos shing bse ru bzhin du gcig pur gnas par mos pa’i phyir ro. Cf. Pratyekabuddhabhūmi p. 3421-23: naikāṃshena ekārāmo bhavaty ekavihārī / api tu vargavihārī bhavati / shiṣṭo vihāras tasyāpi yathā khaḍgaviṣāṇakalpash ca //
2) dben pa la dga’ ba zhes bya bas sems dben pa la dga’ ba bstan te, de dag ’dod pa dang khong khro ba’i rnam par rtog pa ring du spong bar mos pas so.
3) rab tu dben par gnas mal ’cha’ ba zhes bya bas gnas dben pa la dga’ ba bstan te, shing drung dang ri sul na gnas ’cha’ ba’i phyir ro. 
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  bsnyen par dka’ ba dang;  mthu che ba dang;  sbyin pa’i gnas kyi sa la mngon par dga’ ba dang;  rgyun mi ’chad par rten cing ’brel bar ’byung ba la lta ba dang;  nges par ’byung ba’i dbyings gcig la rtog pa dang;  rang byung gi ye shes kyis rab tu rgal ba dang; 
  durāsadatā;  mahānubhāvatā;  dakṣiṇīyabhūmyabhiratiḥ;  satatasamitapratītyasamutpādadarśanatā;  niḥsaraṇaikadhātupratyavekṣā;  svayaṃbhujñānaprottīrṇatā. 
[2. The conditions (pratyaya) are:]  being difficult to overpower [having few vices and great virtue];  having great magical power;  being delighted by [the fruit of religious practice] the stage where one is to be honoured [namely, that of an arhat];  continuous reflection on dependent origination;  having in view the one sphere which is deliverance;  transcending [the three worlds (traidhātuka) ] by means of self-originated knowledge. 
rkyen kyang rnam pa bzhi ste, 1) yon tan dang, 2) gnas pa dang, 3) rtogs pa dang, 4) ’byung ba’o.      1) yon tan yang rnam pa gsum ste, a) nyon mongs pa chung zhing dge ba che ba dang, b) rdzu ’phrul che ba dang, c) ’bras bu’i sa la mngon par dga’ ba’o.
a) bsnyen par dka’ zhes bya bas nyon mongs pa chung zhing dge ba che bar bstan te, mthu dang gzi brjid dang byin rnams la gzhan gyis zil gyis mi non zhing des gzhan zil gyis gnon pa’i phyir ro.
b) mthu che ba zhes bya bas rdzu ’phrul che ba bstan te, stod nas me ’bar ba dang, smad nas chu drang mo’i rgyun ’bab pa dang, gcig tu gyur nas mang por ’gyur ba dang, mang por gyur nas gcig tu ’gyur ba la sogs pa’i mthu dang ldan pa’i phyir ro.
c) sbyin pa’i gnas kyi sa la mngon par dga’ ba zhes bya bas ’bras bu’i sa la dga’ ba bstan te, sbyin pa’i gnas kyi sa ni ’gro ba thams cad kyi bsod nams kyi zhing du gyur pa’i dus dgra bcom pa’i ’bras bu thob pa ste, mngon par dga’ ba ni ’bras bu de thob par bya bar sems mos pa’o.  2) rgyun mi ’chad par rten cing ’brel bar ’byung ba la lta ba zhes bya bas gnas pa bstan te, rgyun mi ’chad pa zhes bya bas ni rtag tu zhes bya ba’i don to. rgyu dang rkyen la brten nas dus mnyam du ’bras bu ’byung ba ni rten cing ’brel bar ’byung ba ste, de yang phyi dang nang gi rnam pa gnyis so: de la phyi’i rten cing ’brel ba ni sa bon gyi rkyen gyis myu gu la sogs pa’o; nang gi rten cing ’brel bar ’byung ba ni ma rig pa’i rkyen gyis ’du byed ces bya ba la sogs pa’o. lta ba ni phyi nang gi chos ’di rgyu rkyen las ’byung ba tsam du zad kyi, bdag dang byed pa po med par rtog pa’o.  3) nges par ’byung ba’i dbyings gcig la rtog pa zhes bya bas rtog pa bstan te, nges par ’byung ba’i dbyings ni mya ngan las ’das pa’i dbyings so, mya ngan las ’das pa ’ba’ zhig tu gnas pa dang ’gro bar sems pa ni nges par ’byung ba’i dbyings gcig la rtog pa zhes bya’o.  4) rang ’byung gi ye shes kyis rab tu rgal ba zhes bya bas ’byung ba bstan te, bdag nyid kyi shes rab dang ye shes kyis gang zag la bdag med par rtogs nas nyon mongs pa spangs te, khams gsum las rgal bar gyur pa ni rang ’byung gi ye shes kyis rab tu rgal ba zhes bya’o. 
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  dmigs pa la ’jug pa ’thob pa dang;  bsam gtan dang, rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pa la rgyun ma chad pa dang;  gzhan gyi dring la mi ’jog pa’i ye shes skyed pa dang;  dmigs pa gang yang rung ba la rkyen gyi ye shes rtogs pa ste; 
  ālambanapraveśaprāpaṇatā;  dhyānavimokṣasamādhisamāpattisātatyam;  aparapraṇeyajñānotpādatā;  anyatarānyatarālambane pratyayajñānāvabodhatā. 
[3. The fruit (phala) is:]  Attaining the [ability of] entering [by means of concentration] an object [of meditation, like dependent origination];  continuity of the meditations, deliverances, concentrations and states of concentration;  producing knowledge [of the unborn] which is not dependent on the instructions of others;  awakening to the knowledge of conditions involved with any object. 
’bras bu thob pa yang rnam pa gnyis te, 1) ting nge ’dzin thob pa dang, 2) mngon par byang chub pa thob pa’o.    1) ting nge ’dzin thob pa yang rnam pa gnyis te, a) mi g.yo ba thob pa dang, b) rgyun du yid la byed pa thob pa’o.
a) dmigs pa la ’jug pa thob pa dang zhes bya bas mi g.yo ba thob pa bstan te, dmigs pa ni rten cing ’brel bar ’byung ba la sogs pa ting nge ’dzin gyi yul rnams so. ’jug pa thob pa ni yul la dmigs pa’i tshe sems rtse gcig pa la gnas pa thob ste, phyi rol du mi g.yeng bar nus pa’o.
b) bsam gtan dang, rnam par thar pa dang, ting nge ’dzin dang, snyoms par ’jug pa rgyun mi chad pa ces bya bas rgyun du yid la byed pa thob pa bstan te, rgyun mi chad pa ni de dag la rgyun du yid la byed pa’o. Cf. Msa. p. 922: sātatyamanaskāraḥ.    2) mngon par byang chub pa yang rnam pa gnyis te, a) ston pa dang rjes su ston pa med par mngon par byang chub pa dang, b) rten cing ’brel bar ’byung ba mngon par byang chub pa’o.
a) gzhan gyi dring la mi ’jog pa’i ye shes bskyed pa dang zhes bya bas ston pa dang rjes su ston pa med par mngon par byang chub pa bstan te, mkhan po dang slob dpon gyi man ngag mi rten par zad la mi skye ba’i ye shes skyed par byed ces bya ba’i don to – (rec:) ācāryopādhyāyopadesham anāshrito nirodhe ’nutpādajnyānam utpādayatīty arthaḥ.
b) dmigs pa gang yang rung ba la rkyen gyi ye shes rtogs pa ste zhes bya bas rten cing ’brel bar ’byung ba mngon par byang chub par bstan te, dmigs pa’i yul gang yang rung ste, chos thams cad rten cing ’brel bar ’byung ba’i ngo bo nyid du shes shing khong du chud ces bya ba’i don to. 
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gang de ltar ’chad pa dang, ston pa dang, rab tu ston pa, ’di ni byang chub sems dpa’i rang sangs rgyas kyi theg pa la mkhas pa zhes bya’o. 
yaivaṃrūpā vyākhyā deśanā prakāśanedam ucyate bodhisattvasya pratyekabuddhayānakauśalyam. 
Expounding, teaching and explaining thus is called the bodhisattva’s skill with the way of isolated buddhas. 
de ltar zhes bya ba ni gong du bshad pa’i tshul ltar ro, ’chad pa ni don to, ston pa ni tshig go, rab tu ston pa ni don dang tshig go; yang na rgyu ston pa ni ’chad pa’o, rkyen ’chad pa ni ston pa’o, ’bras bu ’chad pa ni rab tu ston pa’o. 
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de la byang chub sems dpa’i theg pa chen po la mkhas pa gang zhes na? byang chub sems dpa’i theg pa chen po la mkhas pa ni dpag tu med de, de las phyogs tsam zhig bstan to. 
tatra katamad bodhisattvasya mahāyānakauśalyam? bodhisattvasya mahāyānakauśalyam aprameyaṃ tasmāt tatra diṅmātram upadiṣṭam. 
(p. 80) What then is the bodhisattva’s skill with the great way? The bodhisattva’s skill with the great way is immeasurable, so only an indication of it is taught. 
byang chub sems dpa’i theg pa la mkhas pa bstan pa’i phyir de la byang chub sems dpa’i theg pa chen po la mkhas pa gang zhes na zhes bya ba la sogs pa gsungs so. byang chub sems dpa’ rnams kyi khong du chud par bya ba’i theg pa’am, byang chub sems dpa’ rnam mi gnas pa’i mya ngan las ’da’ bar phyin par byed pa’i theg pa ni byang chub sems dpa’i theg pa ste, ’dis ’gro bas theg pa’am, ’dir ’gro bas theg pa’o. de la ’dis ’gro ba ni pha rol tu phyin pa dang sa rnams kyis ’gro bas na de dag la theg pa zhes bya’o. ’dir ’gro ba ni sangs rgyas kyi sar ’gro ba ste, de la theg pa zhes bya’o.
theg pa yang yin la chen po yang yin pas theg pa chen po ste, chen po rnam pa bdun pa dang ldan pa’i phyir ro. chen po rnam pa bdun ni 1) chos che ba dang, 2) sems bskyed pa che ba dang, 3) bsam pa che ba dang, 4) mos pa che ba dang, 5) tshogs che ba dang, 6) dus che ba dang, 7) thob pa che ba’o:
1) shes rab kyi pha rol tu phyin pa stong phrag brgya la sogs pa mdo sde tshad med pa’i phyir chos che ba’o. 2) sems can thams cad kyi don du bla na med pa yang dag par rdzogs pa’i byang chub tu sems bskyed pas sems bskyed pa che ba’o. 3) bdag dang gzhan mnyam pa nyid kyi bsam pa thob pas na bsam pa che ba’o. 4) zab cing rgya che ba’i mdo sde la mos pa’i phyir mos pa che ba’o. 5) skad cig ma re re la yang bsod nams kyi tshogs dpag tu med pa sogs pas na tshogs che ba’o. 6) bskal pa chen po grangs med pa gsum gyi bar du rgyun du sbyar bas na dus che ba’o. 7) bla na med pa’i byang chub kyi ’bras bu thob pas na thob pa che ba’o.
theg pa de’i rang bzhin dang, rgyu dang ’bras bu la sogs pa rtogs pa ni theg pa chen po la mkhas pa’o. gang zhe na? zhes bya ba ni dris pa’o. byang chub sems dpa’i theg pa chen po la mkhas pa ni dpag tu med de zhes bya ba la, theg pa ni bla na med pa’i byang chub tu phyin par byed pa ste, theg pa de las ’das pa dang ma ’ongs pa dang da ltar gyi dus kyi sems can grangs med tshad med pa rnams ’tshang rgya ba’i phyir theg pa de tshad med do, theg pa tshad med pas de la mkhas pa’i shes rab kyang tshad med pa’i phyir theg pa chen po la mkhas pa ni dpag tu med do zhes gsungs so. de ltar theg pa chen po tshad med pas na thams cad bstan par mi nus te, de bas na de las phyogs tsam zhig bstan to zhes gsungs te, mdo tsam zhig bstan to zhes bya ba’i don to.
tshad med pa de yang yon tan bcu gcig tu rig par bya ste, 1) sems bskyed pa’i yon tan dang, 2) shes bya’i sgrib pa spangs te shes pa khong du chud pa’i yon tan dang, 3) rgyu bsags pa’i yon tan dang, 4) spyod pa dag pa’i yon tan dang, 5) mngon par byang chub pa’i yon tan dang, 6) mnyam par phan ’dogs pa’i yon tan dang, 7) nyan thos dang so so’i skye bo’i lam las rgal ba’i yon tan dang, 8) bgegs bcom pa’i yon tan dang, 9) nyon mongs pa dang nye ba’i nyon mongs pa spangs pa’i yon tan dang, 10) bdag dang gzhan gyi don phun sum tshogs pa’i yon tan dang, 11) ’bras bu phun sum tshogs pa’i yon tan no.
Eleven qualities of the immeasurable are enumerated both in ṭ and in the mūla, though the number given above is ten. 
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theg pa de ni sems can thams cad kyi go skabs ’byed pas na, dpag tu med pa’o;  theg pa de ni chags pa med pa’i ye shes la btang ba ste, sgrib pa med pa’o;  theg pa de ni sems can thams cad nye bar ’tsho ba ste, bsod nams kyi tshogs dang dge ba’i rtsa ba thams cad bsags pa’o;  theg pa de ni sems can thams cad kyi sems kyi spyod pa la las su rung ba’i phyir, pha rol tu phyin pa thams cad yongs su sbyang ba byas pa’o;  theg pa de ni thogs pa med par byang chub kyi snying por ’gro bas na, thams cad mkhyen pa’i ye shes kyi tshogs nyams su len par byed pa’o;  theg pa de ni sems can thams cad sbyin pa’i gnas kyi phyir, sems can thams cad la thogs pa med pa’i ’od zer mnyam par gtong ba’o;  theg pa de ni sangs rgyas kyi chos thams cad mngon sum du gyur pa’i phyir, lam ngan pa’i ’jigs pa thams cad las ’das pa’o;  theg pa de ni byang chub kyi phyogs kyi chos thams cad dang rten cing ’brel bar ’byung ba’i rgyal mtshan dang ba dan bsgreng ba ste, bdud dang, phas kyi rgol ba dang, ngan pa’i tshogs can gyi tshogs thams cad rab tu ’joms pa’o;  theg pa de ni sangs rgyas kyi theg pa sgrib pa med par gyur pa ste, mtha’ dang, mtha’ med pa dang, rtag pa dang, chad pa dang, ’byung ba dang, ’jig pa dang, lta bar gyur pa thams cad dang, kun nas ldang ba dang, sgrib pa dang, chod pa dang, the tshom dang, ’gyod pa sel ba’o;  theg pa de ni lhag pa’i bsam pa dang snying rje chen pos phye bas na, chos thams cad phun sum tshogs pa, rin po che thams cad dang ldan pa phun sum tshogs pa thams cad rnyed pa, mi slu ba’i lam du ’gro ba, sems can thams cad nye bar ’tsho ba’o;  theg pa de ni thams cad du kha na ma tho ba med pa ste, stobs bcu dang, mi ’jigs pa dang, sangs rgyas kyi chos ma ’dres pa dang, mtshan dang dpe byad bzang po dang, lus dang ngag dang sems kyi rgyan gyis brgyan pa ste; 
tad yānam aprameyaṃ sarvasattvāvakāśatvāt;  tad yānam anāvaraṇam asaṅgajñānopanāmitam;  tad yānaṃ sarvapuṇyasaṃbhārakuśalamūlopacayaṃ sarvasattvopajīvyam;  tad yānaṃ sarvapāramitākṛtaparikarmaṃ sarvasattvānāṃ cittacaryākarmaṇyatayā;  tad yānaṃ sarvajñajñānasaṃbhāropādānam apratihatabodhimaṇḍagamanatvāt;  tad yānaṃ sarvasattveṣu samāpratihataraśmipramocakaṃ sarvasattvadakṣiṇeyatayā;  tad yānaṃ sarvakumārgabhayātikrāntaṃ sarvabuddhadharmasaṃmukhībhūtatayā;  tad yānaṃ sarvamāraparapravādikugaṇigaṇapramathi sarvabodhipakṣikadharmapratītyasamutpādasamucchritadhvajapatākam;  tad yānaṃ sarvāntānantaśāśvatocchedabhavavibhavadṛṣṭigataparyutthānāvaraṇanīvaraṇavicikitsākaukṛtyāpaham anāvaraṇabhūtaṃ buddhayānam;  tad yānaṃ sarvadharmasaṃpatsarvaratnasaṃpatprāptyaviṣaṃvādakapathagamanasarvasattvopajīvakam mahādhyāśayakaruṇāprabhāvitatvāt;  tad yānaṃ daśabalavaiśāradyāveṇikabuddhadharmalakṣaṇānuvyañjanakāyavākcittālaṃkārālaṃkṛtaṃ sarvato ’navadyam. 
That way is immeasurable since it opens up a possibility for all living beings;  that way is unhindered being bent upon unattached knowledge;  that way is the accumulation of all merit and roots of good, and thus nourishes all beings;  that way is the fulfilment of all the perfections since it relates to the mental behaviour of all beings;  that way is attaining the accumulation of knowledge which leads to omniscience since it is going unhindered to the place of awakening;  that way emits unhindered rays of light similarly on all beings since all beings are to be honoured;  that way is beyond fear of any bad ways since all qualities of a Buddha are made manifest;  that way vanquishes all the assemblies of the Evil One, antagonists and bad teachers as it flies the flags and banners of the conditions conducive to awakening and dependent origination;  that way does away with all viewpoints concerning limits or absence of limits, eternalism or nihilism, existence or nonexistence, [and further,] the appearance [of vices], hindrances, obstructions, doubt and regret, as it is the unhindered Buddha-way;  that way possesses all the parts of religious practice, the attainment of possessing all jewels [being religious ways], traversing the true way [leading to the extinction which is found nowhere (apratiṣṭhitanirvāṇa) ], it nourishes all beings, since it is distinguished by its great determination and compassion;  that way is adorned with ornaments for body, speech and mind, being the ten powers, the intrepidities, and the special qualities of the Buddha and the characteristics and marks of beauty [on the body], and so it is faultless. 
1. theg pa de ni sems can thams cad kyi go skabs ’byed pas na, dpag tu med pa’o zhes bya bas sems bskyed pa’i yon tan bstan te, sems can tshad med pa rnams bla na med pa’i byang chub tu ’god cing mngon par ’tshang rgya ba’i skabs ’byed pas na go skabs ’byed pa zhes bya ste, theg pa de yang de’i rgyur gyur pa’i phyir, sems can dpag tu med pas de yang dpag tu med pa’o. rnam pa gnyis kyis dpag tu med pa ste, a) rgya che ba dang, b) tshad med pa’o; a) ci tsam du bsgrub par bya ba’i dge ba’i rtsa ba ’jig rten dang ’jig rten las ’das pa thams cad sgrub par byed pas rgya che bas so, b) dge ba’i rtsa ba de dag thams cad kyang sems can gyi don du sgrub par bya ba’i phyir tshad med pa’o. yang na byang chub tu sems bskyed pa’i tshe sems can ’ga’ yang ma bkol bar sems can tshad med pa thams cad bla na med pa yang dag par rdzogs pa’i byang chub tu bsgral lo zhes sems bskyed pas na sems can thams cad kyi go skabs ’byed pa zhes bya ste, sems can dpag tu med pa’i phyir theg pa de yang dpag tu med pa’o.  2. theg pa de ni chags pa med pa’i ye shes la btang ba ste, sgrib pa med pa’o zhes bya bas shes bya’i sgrib pa spangs te shes pa khong du chud pa’i yon tan bstan te, shes bya’i sgrib pa thams cad spangs nas shes par bya ba’i dngos po rnams skyu ru ra lag mthil du bzhag pa bzhin du gsal bar mkhyen pa’i ye shes ni chags pa med pa’i ye shes te, theg pa de’i ye shes rgyur gyur pa’o; theg pa des ye shes thob par byed pas na theg pa de ni chags pa med pa’i ye shes la btang ba zhes bya’o; de ltar sgrib pa med pa’i ye shes kyi rgyur gyur pas theg pa de yang sgrib pa med pa zhes bya’o.  3. theg pa de ni sems can thams cad nye bar ’tsho ba ste, bsod nams kyi tshogs dang dge ba’i rtsa ba thams cad bsags pa’o zhes bya bas rgyu bsags pa’i yon tan bstan te, tshogs ji lta ba bsags pas sems can thams cad kyi sems kyi gsos su ’gyur ba’i mthu dang ldan pas sems can thams cad nye bar ’tsho ba zhes bya’o, bsod nams kyi tshogs ni sbyin pa dang tshul khrims la sogs pa’o, dge ba’i rtsa ni ’dod ma chags pa dang, zhe mi sdang ba la sogs pa’o.  4. theg pa de ni sems can thams cad kyi sems kyi spyod pa la las su rung ba’i phyir, pha rol tu phyin pa thams cad yongs su sbyang bar byas pa’o zhes bya bas spyod pa dag pa’i yon tan bstan te, sems can thams cad kyi sems kyi rgyud la gnas pa sbyin pa la sogs pa’i mi mthun pa’i phyogs ser sna dang ’chal pa’i tshul khrims la sogs pa theg pa des spangs pas na sems can gyi sems kyi spyod pa la las su rung ba zhes bya’o; de ltar ser sna la sogs pa spangs pa dang sbyin pa la sogs pa pha rol tu phyin pa rnams sbyang ba byas par gyur ro, yongs su rdzogs par ’gyur zhes bya ba’i don to.  5. theg pa de ni thogs pa med par byang chub kyi snying por ’gro bas na thams cad mkhyen pa’i ye shes kyi tshogs nyams su lon par byed pa’o zhes bya ba mngon par byang chub pa’i yon tan bstan te, bsod nams dang ye shes kyi tshogs rdzogs nas sgrib pa gnyis spangs te, gnyis su med pa’i ye shes kyi ’bras bur gyur pa ni byang chub kyi snying po ste; dri ma med par grags pas bstan pa’i mdo las kyang: byang chub ni sbyin pa’i snying po, byang chub ni tshul khrims kyi snying po, zhes bya ba la sogs pa gsungs pa’i phyir ro. theg pa de la zhugs pas bdud dang bgegs kyi bar chad med par byang chub kyi snying po thob par ’gyur bas na theg pa de ni thogs pa med par byang chub kyi snying por ’gro ba’o. de bas na theg pa des thams cad mkhyen pa’i ye shes thob par ’gyur ba’i rgyu bsod nams dang ye shes kyi thsogs yongs su rdzogs shing mthar ’byin par byed pas na tshogs gnyis nyams su lon par byed pa zhes bya’o.
The quotation from Vimalakīrtinirdesha is not verbatim, but refers to Vkn p. 3611ff, Lamotte p. 200ff.  6. sems can thams cad sbyin pa’i gnas kyi phyir, sems can thams cad la thogs pa med pa’i ’od zer mnyam par gtong ba zhes bya bas mnyam par phan ’dogs pa’i yon tan bstan te, sems can thams cad bla na med pa’i byang chub tu mngon par sangs rgyas nas bsod nams kyi zhing sbyin pa’i gnas su ’gyur bar bya ba’i phyir mthon dman dang nye ring med par byams pa dang ye shes kyi snang ba’i ’od zer snyoms par gtong ngo zhes bya ba’i don to.  7. theg pa de ni sangs rgyas kyi chos thams cad mngon du gyur pa’i phyir, lam ngan pa’i ’jigs pa thams cad las ’das pa’o zhes bya bas nyan thos dang so so’i skye bo’i lam las rgal ba’i yon tan bstan te, sangs rgyas kyi chos thams cad ni a) spang bar bya ba dang, b) shes par bya ba dang, c) bsgrub pa bya ba dang, d) rdzogs par bya ba dang, e) thob par bya ba rnams te, de dag thams cad khong du chud cing rtogs pas na mngon du gyur pa’o; de la a) spang bar bya ba ni nyon mongs pa’i sgrib pa dang shes bya’i sgrib pa’o, b) shes par bya ba ni gang zag la bdag med pa dang chos la bdag med pa’o, c) bsgrub pa bya ba ni bdag dang gzhan gyi don to, d) rdzogs par bya ba ni sa dang pha rol tu phyin pa’o, e) thob par bya ba ni mi gnas pa’i mya ngan las ’das pa’o; chos de dag mngon sum du gyur pas nyan thos kyi mya ngan las ’das par yang mi ltung, ’khor bar yang mi ltung bas na lam ngan pa’i ’jigs pa thams cad las ’das pa zhes bya’o, yang na theg pa de ni gang zag la bdag med par mngon sum du byas pas ngan song gsum du skye ba’i ’jigs pa med pas na ’jigs pa thams cad las ’das pa zhes bya’o.  8. theg pa de ni byang chub kyi phyogs kyi chos thams cad dang zhes bya ba la sogs pas bgegs ’joms pa’i yon tan bstan te, byang chub kyi phyogs kyi chos thams cad ni dran pa nye bar gzhag pa bzhi dang, yang dag par spong ba bzhi dang, rdzu ’phrul gyi rkang pa bzhi la sogs pa byang chub kyi phyogs sum cu rtsa bdun rnams so; rten cing (175b) ’brel bar ’byung ba ni chos rnams byed pa pos ma byas shing rtag pa dang chad pa las ’das pa rgyu dang rkyen las skyes pas na rang bzhin gyis ma skyes pa ste, nam mkha’ bzhin no; chos de dag nyid thams cad las ’phags par gnas shing mu stegs dang bdud la sogs pa las rgyal bar byed pas rgyal mtshan dang ba dan zhes bya’o; chos de dag gi sgra gsang mthon por bsgrags pa ni rgyal mtshan dang ba dan bsgreng ba’o; de ltar mu stegs can thams cad las rgyal ba’i rgyal mtshan dang ba dan bsgreng bas pha rol rgol ba mang po dang log pa’i tshogs mang po tshar gcod par byed pas na bdud dang, phas kyi rgol ba dang, ngan pa’i tshogs can gyi tshogs rab tu ’joms pa zhes bya ste, bdud ni bdud nyid do, phas kyi rgol ba ni mu stegs can rnams so, ngan pa’i tshogs can gyi tshogs ni bdud kyi ’khor stobs dang bcas pa’am, mu stegs can ’khor dang bcas la bya’o.  9. theg pa de ni sangs rgyas kyi theg pa sgrib pa med par gyur pa ste zhes bya ba la sogs pas nyon mongs pa dang nye ba’i nyon mongs pa spong ba’i yon tan bstan te, sangs rgyas su ’gro ba’i theg pa ni sangs rgyas kyi theg pa ste, sangs rgyas su ’gro bar byed pa’i theg pa yang yin la theg pa des nyon mongs pa dang nye ba’i nyon mongs pa’i sgrib pa yang sel bar byed pas na theg pa de ni sangs rgyas kyi theg pa sgrib pa med par gyur pa zhes bya’o, de ltar sgrib pa med par ’gyur bas mtha’ dang, mtha’ med par lta ba la sogs pa lta ba’i nyon mongs pa rnams sel bar byed do zhes bya bar sbyar ro, lta ba zhes bya ba’i sgra mthar lta ba dang, mtha’ med par lta ba dang, rtag par lta ba dang, chad par lta ba dang, ’byung bar lta ba dang, ’jig par lta ba zhes tshig re re dang sbyar ro. de la mtha’ dang mtha’ med par lta ba ni ’di ltar ’di ni dge sbyong ngam bram ze kha cig ’jig rten pa’i bsam gtan la brten nas: ’jig rten gyi mtha’ yod par ’du shes pa dang, mtha’ med par ’du shes pa ste, de yang ji ltar lta zhe na? ’jig rten gyi mtha’ tha mar chad par ’gyur ram mi ’gyur, snyam du yang dag par tshol bar byed de, gang gi tshe ’jig pa’i bskal pa rjes su dran pa de’i tshe ni mtha’ yod par ’du shes ’byung bas mtha’ yod par lta ba’o; gang gi tshe chags pa’i bskal pa dran pa de’i tshe mtha’ med pa’i ’du shes ’byung bas mtha’ med par lta’o. rtag par lta ba ni dge sbyong dang bram ze kha cig: bdag dang ’jig rten ni rtag pa ste, byas pa ma yin pa dang, byas pas byas ma yin pa dang, sprul pa ma yin pa dang, sprul pas byas pa ma yin pa dang, gsad du med pa dang, ther zug tu gnas pa dang, srog shing ltar brtan par gnas pa’o, snyam du ’dzin pa’o. chad par lta ba ni dge sbyong ngam bram ze kha cig ’di lta ste: bdag gzugs can rags pa ’byung ba chen po bzhi las byung ba ji srid du ’dug cing sdod la ’tsho ba, de srid du nad dang bcas pa, ’bras dang bcas pa, zug rngu dang bcas pa, rims dang bcas pa yongs su gdung ba dang bcas pa yin te, nam shi ba’i ’og tu bdag chad de zhig cing med par gyur pa, de na bdag gtan chad par ’gyur ro, zhes smra ba’o. ’byung bar lta ba ni dngos po skye bar lta ba’o. ’jig par lta ba ni dngos po ’gag par lta ba’o; lta bar gyur pa thams cad ces smos pa ni ming gis smos pa las ma gtogs pa bdag tu lta ba la sogs pa kun bsdu ba’o; kun nas ldang ba ni nyon mongs pa la mngon sum du ’byung ba’o; sgrib pa ni sgrib pa lnga rnams so; chod pa ni dge ba’i bar du gcod pa’i chos dag go; the tshom ni bden pa dang dkon mchog la yid mi ches pa’o; ’gyod pa ni dge ba dang mi dge ba byas kyang rung ma byas kyang rung phyis sems la gdung ba skye ba’o; sel ba ni de dag theg pa ’dis spong bar byed pa’o.  10. theg pa de ni lhag pa’i bsam pa dang snying rje chen pos phye bas na zhes bya ba la sogs pas bdag dang gzhan gyi don phun sum tshogs pa’i yon tan bstan te, lhag pa’i bsam pa dang snying rje chen pos phye bas zhes bya ba ni lhag pa’i bsam pa chen po dang snying rje chen po’i rgyu las byung ba zhes bya ba’i tha tshig go. de la sems can rnams bde ba la gzhag par sems pa ni lhag pa’i bsam pa chen po’o, sems can rnams kyi sdug bsngal med par byed par sems pa ni snying rje chen po’o, rgyu de gnyis las byung bas na 1) bdag dang 2) gzhan gyi don phun sum tshogs par ’gyur te, 1) bdag gi don phun sum tshogs pa’ang rnam pa bzhi’o, gang zhe na? a) chos phun sum tshogs pa dang, b) theg pa phun sum tshogs pa dang, c) ’jig rten dang ’jig rten las ’das pa’i ’byor ba phun sum tshogs pa dang, d) mi gnas pa’i mya ngan las ’das pa’i lam phun sum tshogs pa’o. de la chos thams cad phun sum tshogs pa zhes bya bas a) chos phun sum tshogs pa bstan te, chos kyang rnam pa gsum mo, gang zhe na? shes par bya ba’i chos dang, bsgrub par bya ba’i chos dang, thob par bya ba’i chos so; de la shes par bya ba’i chos ni gsung rab yan lag bcu gnyis so, bsgrub par bya ba’i chos ni byang chub kyi phyogs kyi chos sum cu rtsa bdun no, thob par bya ba’i chos ni mya ngan las ’das pa ste, de dag dang ldan pas na chos thams cad phun sum tshogs pa zhes bya’o. rin po che thams cad dang ldan pa zhes bya bas b) theg pa phun sum tshogs pa bstan te, theg pa der sangs rgyas la sogs pa dkon mchog gsum dang nyan thos kyi theg pa la sogs pa thams cad ’dus pas na rin po che thams cad dang ldan pa zhes bya’o. phun sum tshogs pa thams cad rnyed pa zhes bya bas c) ’jig rten dang ’jig rten las ’das pa’i ’byor pa phun sum tshogs pa bstan te, theg pa de la brten nas ’jig rten dang ’jig rten las ’das pa’i phun sum tshogs pa thams cad thob par ’gyur bas phun sum tshogs pa thams cad rnyed pa zhes bya’o. mi slu ba’i lam du ’gro ba zhes bya bas d) mi gnas pa’i mya ngan las ’das pa’i lam phun sum tshogs pa bstan te, mi slu ba’i lam ni mi gnas pa’i mya ngan las ’das pa’i lam mo, theg pa ’dis kyang lam der ’gro ba’am, lam de dang mthun pa’i phyir mi slu ba’i lam du ’gro ba’o. 2) sems can thams cad nye bar ’tsho ba zhes bya bas gzhan gyi don phun sum tshogs pa bstan te, theg pa de la zhugs na sems can thams cad phan pa dang bde ba thob par ’gyur ba’i phyir sems can thams cad nye bar ’tsho ba zhes bya’o.  11. theg pa de ni thams cad du kha na ma tho ba med pa zhes bya ba la sogs pas ’bras bu phun sum tshogs pa’i yon tan bstan te, a) rnam pa thams cad du, b) dus thams cad du, c) gnas thams cad du, d) phyogs thams cad du kha na ma tho ba med pas na theg pa de ni thams cad du kha na ma tho ba med pa zhes bya ste, a) rnam pa thams cad ni sdig pa mi dge ba’i chos thams cad mi byed pa’i phyir ro, b) dus thams cad du ni dus gsum du yang sdig pa mi dge ba’i chos mi byed pas so c) gnas thams cad ni lha dang mi’i gnas gang du phyin kyang sdig pa mi byed pa’i phyir ro, d) phyogs thams cad ni phyogs bcu kun tu sdig pa mi byed pas so. chos ’og nas smos pa rnams kyi rgyan gyis brgyan pa zhes bya ste, de dag ni gong du bshad par zad do. 
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gang ’di la mkhas pa, de ni byang chub sems dpa’i theg pa chen po la mkhas pa zhes bya’o. 
yad iha kauśalyaṃ tad bodhisattvasya mahāyānakauśalyam. 
Skill in this is the bodhisattva’s skill with the great way. 
gong du bshad pa rnams mjug bsdu ba’i phyir gang ’di la mkhas pa zhes bya ba la sogs pa gsungs te, gang ’di la mkhas pa zhes bya ba ni gong du bshad pa rnams la’o. 
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de la byang chub sems dpa’i chos thams cad la mkhas pa gang zhe na? 
tatra katamad bodhisattvasya sarvadharmakauśalyam? 
(p. 81) 8) What then is the bodhisattva’s skill with all moments of existence? 
 
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chos thams cad ces bya ba ni mdor na a) ’dus byas dang, b) ’dus ma byas so. de la byang chub sems dpas ’dus byas dang ’dus ma byas la mkhas par bya ste; 
sarvadharmā iti samāsataḥ saṃskṛtā asaṃskṛtāś ca, tatra bodhisattvena saṃskṛtāsaṃskṛtakauśalyaṃ karaṇīyam. 
All moments of existence are, in short, a) conditioned, and b) unconditioned, so the bodhisattva should develop skill with the conditioned and the unconditioned. 
chos thams cad la mkhas pa bstan pa’i phyir de la byang chub sems dpa’i chos thams cad la mkhas pa gang zhe na zhes dris so, dris pa’i lan gdab pa’i phyir chos thams cad ces bya ba ni mdor na ’dus byas dang, ’dus ma byas zhes bya ba gsungs te, ’dus byas dang ’dus ma byas su chos thams cad ’dus pas, ’dus pa’i don gyis de gnyis la chos thams cad ces bya’o. de la gang rgyu dang rkyen gyis bskyed pa’i zag pa dang bcas pa’i chos dang zag pa med pa’i chos ni ’dus byas so, gang rgyu dang rkyen gyis ma bskyed pa de bzhin nyid dang, yang dag pa’i mtha’ dang, stong pa nyid dang, chos kyi dbyings ni ’dus ma byas so, de la byang chub sems dpas ’dus byas dang ’dus ma byas la mkhas par bya ste zhes bya ba ni byang chub sems dpa’ rnams kyis ’dus byas dang ’dus ma byas kyi chos rnams kyi mtshan nyid khong du chud par bya ste zhes bya ba’i don to. 
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de la byang chub sems dpa’i ’dus byas la mkhas pa gang zhe na? 
tatra katamad bodhisattvasya saṃskṛtakauśalyam? 
So what then is the bodhisattva’s skill with the conditioned? 
 
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gang de dag lus kyi ’du byed dge ba dang, ngag gi ’du byed dge ba dang, yid kyi ’du byed dge ba mngon par ’dus byas pa de dag thams cad bla na med pa yang dag par rdzogs pa’i byang chub tu yongs su bsngo ba, ’di ni byang chub sems dpa’i ’dus byas la mkhas pa zhes bya’o.  gang yang dge ba’i lus dang, ngag dang, yid kyi ’du byed mngon par ’dus byas pa de dag thams cad byang chub la rtog pas thams cad mkhyen pa nyid du yongs su bsngo ba, ’di ni de’i ’dus ma byas la mkhas pa zhes bya’o. 
yas tān kuśalān kāyasaṃskārān kuśalān vāksaṃskārān kuśalān manaḥsaṃskārān tān sarvān abhisaṃskṛtān anuttarāyāṃ samyaksaṃbodhaye pariṇāmayatīdaṃ bodhisattvasya saṃskṛtakauśalyam.  yaḥ punas tān sarvān abhisaṃskṛtān kuśalān kāyavāṅmanaḥsaṃskārān bodhipratyavekṣayā sarvajñatāyāṃ pariṇāmayatīdaṃ tasyāsaṃskṛtakauśalyam. 
When he transforms into incomparable complete awakening all those conditioned things which consist in the good formative factors in the body, the good formative factors in speech, and the good formative factors in the mind, it is the bodhisattva’s skill with the conditioned.  And again, when he transforms into omniscience all those conditioned things which consist in the good formative factors in body, speech and mind by understanding them as [essentially the same as] awakening, this is his skill with the unconditioned. 
  gang de dag lus kyi ’du byed dge ba dang, ngag gi ’du byed dge ba dang, yid kyi ’du byed dge ba zhes bya ba la srog mi gcod pa dang, ma byin par mi len pa dang, ’dod pas log par mi g.yeng ba ni lus kyi ’du byed dge ba’o, brdzun dang, phra ma dang, ngag rtsub po dang, tshig kyal pa’i tshig mi smra ba ni ngag gi ’du byed dge ba, brnab sems dang, gnod sems dang, log par lta ba spangs pa ni yid kyi ’du byed dge ba zhes bya’o; de dag thams cad bla na med pa yang dag par rdzogs pa’i byang chub tu bsngo ba zhes bya ba la, de dag ces bya ba ni gong du smos ma thag pa’i ’du byed rnam pa gsum mngon par ’dus byas pa’o, bla na med pa zhes bya ba ni byang chub, de a) spong ba dang, b) ye shes dang, c) sgrub pa dang, d) dus dang, e) thob pa dang, f) ldan pa dang, g) spyod pa la sogs pas nyan thos kyi byang chub las khyad zhugs pa’i phyir bla na med pa zhes bya’o. de la a) spong ba khyad zhugs pa ni nyan thos kyi byang chub kyis nyon mongs pa’i sgrib pa tsam spong bar zad kyi, ’dis ni nyon mongs pa dang shes bya’i sgrib pa gnyis spangs pas spong bas khyad zhugs so; b) ye shes ni gang zag la bdag med pa tsam khong du chud par zad kyi, ’dis ni gang zag dang chos la bdag med pa’i ye shes khyad zhugs so; c) sgrub pa ni nyan thos la sogs pas bdag gi don bsgrub pa tsam du zad kyi ’dis ni bdag dang gzhan gyi don sgrub par byed pas na sgrub pa khyad zhugs so; d) dus ni nyan thos la sogs pa tshe gsum mam1 bdun gyi bar du sbyor ba tsam du zad kyi, ’dis ni bskal pa grangs med pa gsum gyi bar du sbyor bas na dus khyad zhugs so; e) thob pa ni nyan thos kyis dgra bcom pa’i ’bras bu thob par zad kyi, ’dis ni bla na med pa’i byang chub kyi ’bras bu thob pas na thob pa khyad zhugs so; f) ldan pa ni nyan thos dag zad par gyi skye mched dang zil gyis gnon pa’i skye mched la sogs pa’i yon tan dang ldan par zad kyi, ’dis ni stobs dang mi ’jigs pa la sogs pa’i yon tan dang ldan pas na ldan pa khyad zhugs so; g) spyod pa ni nyan thos la sogs pas dang pha rol tu phyin pa la mi spyod kyi, ’dis ni sa dang pha rol tu phyin pa la spyod pas na spyod pa khyad zhugs so; yang dag par rdzogs pa zhes bya ba ni chos thams cad phyin ci ma log par thugs su chud pa zhes bya ba’i don to; byang chub ni spangs pa dang ye shes phun sum tshogs pas rab tu phye ba ste, sngar bshad pa bzhin no; byang chub de lta bu thob par bya ba’i phyir dge ba mngon par ’dus byas pa rnams bsngo ba de ni byang chub tu bsngo ba zhes bya ste, de ni ’dus byas la mkhas pa’o.
gang yang dge ba’i lus dang, ngag dang, yid kyi ’du byed mngon par ’dus byas pa de dag thams cad byang chub la rtog pas thams cad mkhyen pa nyid du bsngo ba zhes bya ba la, gong du bla na med pa’i byang chub tu bsngo ba bshad pa la byang chub la rtog pa zhes bya ba’i tshig ma smos pas ’dus byas su rig par bya’o, ’dir ni byang chub la rtog pa zhes smos pas lus dang ngag dang yid kyi dge ba ji spyad pa thams cad kyang byang chub kyi mtshan nyid dang dbyer med par stong pa nyid du brtags nas thams cad mkhyen pa thob par bya ba’i phyir bsngo ste, byang chub kyang ’dus ma byas kyi mtshan nyid yin pa’i phyir ’dus ma byas la mkhas pa zhes bya’o. 
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gzhan yang ’dus byas la mkhas pa ni pha rol tu phyin pa lnga po dag yang dag par sgrub pa ste.  lnga gang zhe na?  ’di lta ste: sbyin pa’i pha rol tu phyin pa dang, tshul khrims kyi pha rol tu phyin pa dang, bzod pa’i pha rol tu phyin pa dang, brtson ’grus kyi pha rol tu phyin pa dang, bsam gtan gyi pha rol tu phyin pa ste; ’di ni byang chub sems dpa’i ’dus byas la mkhas pa zhes bya’o.  gang yang shes rab kyi pha rol tu phyin pa ’dus ma byas kyi ye shes kyis pha rol tu phyin pa lnga po dag la mi smod cing, pha rol tu phyin pa thams cad kyi tshogs dang dge ba’i rtsa ba bsags pa’i phyir byang chub sems dpa’i rnam par grol ba zag pa med pa dang thams cad mkhyen pa nyid du yongs su bsngo ba, ’di ni de’i ’dus ma byas la mkhas pa zhes bya’o. 
punar aparaṃ saṃskṛtakauśalyaṃ pañca pāramitāsamudānayāḥ.  katame pañca?  yā imā dānapāramitā, śīlapāramitā, kṣāntipāramitā, vīryapāramitā, dhyānapāramitedaṃ bodhisattvasya saṃskṛtakauśalyam.  yaḥ punaḥ prajñāpāramitāsaṃskṛtajñānena pañcapāramitā na paṃsayati, sarvapāramitāsaṃbhārakuśalamūlopacayārthaṃ bodhisattvasyānāsravavimokṣe sarvajñatāyāṃ pariṇāmayatīdaṃ tasyāsaṃskṛtakauśalyam. 
Further, skill with the conditioned is the fivefold accomplishment of the perfections.  Which five?  The perfection of generosity, the perfection of morality, the perfection of tolerance, the perfection of vigour, the perfection of meditation. This is called the bodhisattva’s skill with the conditioned.  And again, when he, through the perfection of insight – the knowledge of the unconditioned – does not depreciate the other five perfections [though inferior in causing birth in existence (saṃsāra) ], but transforms them into omniscience, and into the bodhisattva’s unsullied liberation – for the sake of accumulating all the perfections and heaping up roots of good – this is his skill with the unconditioned. 
      gzhan yang ’dus byas la mkhas pa ni zhes bya bas ’dus byas dang ’dus ma byas la mkhas pa’i rnam grangs gzhan ston te, pha rol tu phyin pa lnga sgrub pa ni ’dus byas la mkhas pa zhes bya’o, gang yang shes rab kyi pha rol tu phyin pa zhes bya ba la sogs pas shes rab kyi pha rol tu phyin pa ni ’dus ma byas la mkhas par bstan to. shes rab kyi pha rol tu phyin pa de yang ci ’dra ba zhig ce na? de’i phyir ’dus ma byas kyi ye shes kyis pha rol tu phyin pa lnga po dag la mi smod cing zhes bya ba smos te, stong pa nyid la dmigs pa’i ye shes ni ’dus ma byas kyi ye shes te, dngos su na rnam par mi rtog pa’i ye shes la bya’o. pha rol tu phyin pa lnga ni ’khor bar skye ba’i rgyu yin pas smad pa yin yang, shes rab kyi pha rol tu phyin pas de la sun ’byin par mi byed pa ni pha rol tu phyin pa lnga la mi smod pa zhes bya’o; pha rol tu phyin pa thams cad kyi tshogs ni sbyin pa la sogs pa pha rol tu phyin pa drug gi tshogs so; dge ba’i rtsa ba ’dod ma chags pa la sogs pa’o; phyir zhes bya ba ni pha pha rol tu phyin pa’i tshogs dang dge ba’i rtsa ba’i tshogs bsags par bya ba’i don du’am ched du zhes bya ba’i tha tshig go; byang chub sems dpa’i rnam par grol ba ni nyon mongs pa dang shes bya’i sgrib pa spangs pa’i mi gnas pa’i mya ngan las ’das pa’o; byang chub sems dpa’i thams cad mkhyen pa ni dngos po thams cad thugs su chud pa me long lta bu’i ye shes la bya’o. bsngo ba zhes bya ba ni mya ngan las ’das pa dang ye shes de thob par bya ba’i don du pha rol tu phyin pa drug bsgrubs pa bsngo ba’o; de dag gis ni ’di skad bstan pa yin te, gong du sbyin pa la sogs pa pha rol tu phyin pa lnga rnams ni ’dus ma byas kyi chos rtog pa’i rang bzhin ma yin pas ’dus byas la mkhas par bshad, shes rab kyi pha rol tu phyin pa ’dus ma byas rtog pa’i rang bzhin yin pas ’dus ma byas la mkhas par bshad do. 
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gzhan yang ’dus byas la mkhas pa ni gang sems can thams cad la thogs pa med pa’i ’od zer mnyam par gtong ba’i phyir, bsdu ba’i dngos po bzhis sems can sdud pa, ’di ni byang chub sems dpa’i ’dus byas la mkhas pa’o.  gang yang sems can med pa dang bdag med pas mi ’dzin, mi len, mchog tu ’dzin par mi byed cing, bsdu ba’i dngos po la mkhas pa de yang ’dus ma byas la mos pa thams cad mkhyen pa nyid du yongs su bsngo ba, ’di ni de’i ’dus ma byas la mkhas pa’o. 
punar aparaṃ saṃskṛtakauśalyaṃ yaḥ sarvasattvasamāpratihataraśmipramocanārthaṃ caturbhiḥ saṃgrahavastubhiḥ sattvān saṃgṛhṇātīdaṃ bodhisattvasya saṃskṛtakauśalyam.  yaḥ punar nirjīvanirātmato na gṛhṇāti nopādatte na parāmṛśati, tat saṃgrahavastukauśalyaṃ cāsaṃskṛtam adhimucyate, sarvajñatāyāṃ ca pariṇāmayatīdaṃ tasyāsaṃskṛtakauśalyam. 
Further concerning skill with the conditioned: when he attracts beings with the four means of attraction so as to emit unhindered rays of light equally upon all living beings, this is the bodhisattva’s skill with the conditioned.  And again, when he does not grasp, cling or adhere to things by the principle that they are without soul or self, when he relies on the skill in the ways of attracting beings as being unconditioned, when he transforms them into omniscience, this is his skill with the unconditioned. 
  gzhan yang zhes bya ba la sogs pas ’dus byas dang ’dus ma byas la mkhas pa’i rnam grangs gzhan ston te, ye shes dang snying rjes sems can thams cad la bltas nas ci rigs par phan ’dogs par byed pa ni sems can thams cad la thogs pa med pa’i ’od zer mnyam par gtong ba zhes bya’o, de ltar phan gdags par bya ba’i phyir sbyin pa dang, snyan par smra ba dang, don spyod pa dang, don mthun par spyod pa bzhis sems can sdud par byed pa ni ’dus byas la mkhas pa zhes bya’o.
mi ’dzin, mi len, mchog tu ’dzin par mi byed ces bya ba la sogs pa la de lta mod kyi, don dam par stong pa yin pas phyi’i yul la dngos por mi ’dzin, nang gi dngos po la bdag tu mi len la, de ltar dngos po dang bdag tu ma grub pas phan btags so zhes mchog tu ’dzin par yang mi byed ces bya ba’i tha tshig go; bsdu ba’i dngos po la mkhas pa de yang ’dus ma byas la mos pa zhes bya ba ni bsdu ba’i dngos po rnams kyang stong pa nyid kyi rang bzhin du mos pa zhes bya ba’i tha tshig go; thams cad mkhyen pa nyid du bsngo ba zhes bya ba ni de ltar stong pa nyid du mos pas bsdu ba’i dngos po la mkhas pa de de bzhin nyid thugs su chud pa’i thams cad mkhyen pa’i ye shes thob par bya ba’i phyir bsngo ba ni byang chub sems dpa’i ’dus ma byas la mkhas pa yin no zhes bya bar sbyar ro. 
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gzhan yang ’dus byas la mkhas pa ni gang ’khor ba’i rgyun gyi nyon mongs pa rnams gcod pa dang, ’khor ba’i rgyun gyi dge ba’i rtsa ba rnams mi gcod pa dang, byang chub sgrub pa’i kun tu sbyor ba rnams kyi rgyun ’brel pa, nyi tshe ba’i kun tu sbyor ba rnams kun tu mi spyod pa, ’di ni ’dus byas la mkhas pa zhes bya’o.  gang yang stong pa nyid dang, mtshan ma med pa dang, smon pa med pa’i chos rnams la ’dris par byed pa’i ye shes rtog pa la mkhas pa dang, byang chub gzhan gyi dring la mi ’jog cing, ’dus ma byas kyang mngon sum du mi byed pa, ’di ni de’i ’dus ma byas la mkhas pa zhes bya’o. 
punar aparaṃ saṃskṛtakauśalyaṃ yaḥ saṃsārasrotaḥkleśān chinatti, saṃsārasrotaḥkuśalamūlāni na cchinatti, bodhipratipattisaṃyojanāni badhnāti, prādeśikasaṃyojanāni na samudācaratīdaṃ saṃskṛtakauśalyam.  yat punaḥ śūnyatāyām ānimitte ’praṇihite parijayajñānapratyavekṣākauśalyam, bodhyaparapraṇeyatā cāsaṃskṛtāsākṣātkaraṇam idaṃ tasyāsaṃskṛtakauśalyam. 
Further concerning skill with the conditioned: when he cuts off the vices in the stream of existence, but does not cut off the roots of good in the stream of existence, when he fastens the fetters which consist in the realization of awakening, but does not concern himself with the fetters that bind those with limited religious practice, this is skill with the conditioned.  And again, skill in discerning what is knowledge acquainted with emptiness, absence of distinguishing marks and longing, (p. 82) not being taught by others concerning awakening, not realizing the unconditioned, this is his skill with the unconditioned. 
  ’dus byas dang ’dus ma byas la mkhas pa rnam grangs gzhan yang bstan par bzhed nas gzhan yang ’dus byas la mkhas pa ni gang ’khor ba’i rgyun gyi nyon mongs pa rnams gcod pa dang zhes bya ba la sogs pa gsungs so, de la ’dus byas la mkhas pa rnam pa gnyis te, 1) ’jig rten pa’i rgyu la mkhas pa dang, 2) ’jig rten las ’das pa’i rgyu la mkhas pa’o. 1) ’jig rten pa’i rgyu la mkhas pa yang rnam pa gnyis te, a) sdug bsngal gyi rgyu spong ba la mkhas pa dang, b) bde ba’i rgyu bskyed pa la mkhas pa’o; gang ’khor ba’i rgyun gyi nyon mongs pa rnams gcod pa dang zhes bya bas a) sdug bsngal gyi rgyu yongs su spong ba la mkhas pa bstan te, ’khor bar rgyun du skye bar byed pa’i rgyu ’dod chags la sogs pa kun tu sbyor ba’i tshogs ni ’khor ba’i rgyun gyi nyon mongs pa zhes bya’o, de rnams spong bar byed pa ni nyon mongs pa rnams gcod pa zhes bya’o; ’khor ba’i rgyun gyi dge ba’i rtsa ba rnams mi gcod pa dang zhes bya bas b) bde ba’i rgyu bskyed pa la mkhas pa bstan te, gang ’khor ba la rgyun du lha dang mir skye bar byed pa’i rgyu dge ba bcu dang, ’dod ma chags pa dang, zhe mi sdang ba la sogs pa’i dge ba’i rtsa ba rnams gcig nas gcig tu rgyun mi ’chad par byed pas na ’khor ba’i rgyun mi dge ba’i rtsa ba mi gcod pa zhes bya’o. 2) ’jig rten las ’das pa’i rgyu la mkhas pa yang rnam pa gnyis te, a) byang chub chen po’i rgyu rgyun mi gcod pa dang, b) zhi ba phyogs gcig pa’i rgyu sgrub par mi byed pa’o; byang chub sgrub pa’i kun tu sbyor ba rnams kyi rgyun ’brel pa zhes bya bas a) byang chub chen po’i rgyu rgyun mi gcod pa bstan te, byang chub kyi don ni gong du smras par zad do, kun tu sbyor ba ni zhi gnas dang lhag mthong sgrub par byed pa’o, zhi gnas dang lhag mthong bsgom pa gang gis byang chub thob par byed pa de ni byang chub sgrub pa’i kun tu sbyor ba zhes bya ste, de ltar bsgom pa rgyun mi gcod pa ni kun tu sbyor ba rnams kyi rgyun ’brel pa’o; nyi tshe ba’i kun tu sbyor ba rnams mi spyad pa zhes bya bas b) zhi ba phyogs gcig pa’i rgyu sgrub par mi byed pa bstan te, nyi tshe ba’i kun tu sbyor ba ni zhi ba phyogs gcig pa’i mya ngan las ’das pa thob par ’gyur ba’i rgyu zhi gnas dang lhag mthong sgom par byed pa’o, mi spyad pa ni de lta bu’i rgyu la mi ’jug pa’o. yang na ’khor ba’i rgyun gyi nyon mongs pa rnams gcod kyang byang chub chen po thob par byed pa’i rgyu rgyun mi gcod pas na byang chub sgrub pa’i kun tu sbyor ba rnams kyi rgyun ’brel pa zhes bya’o; ’khor bar skye ba’i dge ba’i rtsa ba rnams rgyun mi gcod pas zhi ba phyogs gcig pa’i mya ngan las ’das par mi lhung ba’i phyir nyi tshe ba’i kun tu sbyor ba rnams mi spyad pa zhes bya’o.
gang yang stong pa nyid ces bya ba la sogs pas ’dus ma byas la mkhas pa bstan te, de yang ting nge ’dzin gsum la dbang thob pa dang, gdams ngag dang rjes su bstan pa la mi brten par de bzhin nyid khong du chud pa dang, de bzhin nyid khong du chud kyang de’i phyogs la mi gnas pa’o; gang yang stong pa nyid dang, mtshan ma med pa zhes bya ba la sogs pas ting nge ’dzin gsum la dbang thob pa bstan te, stong pa nyid la sogs pa ni gong du bshad par zad do; ye shes gang gis ting nge ’dzin de gsum la dbang byed par ’gyur ba de la ni ’dris par byed pa’i ye shes zhes bya ste, ye shes de mngon sum du gyur pa’am, ye shes de rtogs pa ni rtogs pa la mkhas pa’o; byang chub tu gzhan gyi dring la mi ’jog cing zhes bya bas gdams ngag dang rjes su bstan pa la mi brten par de bzhin nyid khong du chud pa bstan te, de bzhin gshegs pa dang mkhan po dang slob dpon gyis bstan pa’i man ngag la mi brten par stong pa gnyis su med pa’i mtshan nyid khong du chud pa ni byang chub gzhan gyi dring la mi ’jog pa zhes bya’o; ’dus ma byas mngon sum du mi byed ces bya bas de bzhin nyid khong du chud kyang de’i phyogs la mi gnas pa bstan te, ’dus ma byas ni mya ngan las ’das pa’am stong pa nyid do; mngon sum du mi byed pa ni de dag khong du chud cing thob kyang, de’i phyogs la mi gnas pa’o. 
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gzhan yang ’dus byas la mkhas pa ni gang khams gsum na yang spyod la khams gsum na spyod pa’i nyon mongs pas kyang mi gos pa, ’di ni ’dus byas la mkhas pa zhes bya’o.  gang yang khams gsum nas nges par ’byung ba’i ye shes rab tu shes kyang, nges par ’byung ba’i dbyings su mi ltung ba, ’di ni de’i ’dus ma byas la mkhas pa’o. 
punar aparaṃ saṃskṛtakauśalyaṃ yaḥ traidhātuke carann api traidhātukacaritakleśair nopalipyata idaṃ saṃskṛtakauśalyam.  yaḥ punas traidhātukaniḥsaraṇajñānam prajānann api niḥsaraṇadhātau na patatīdaṃ tasyāsaṃskṛtakauśalyam. 
Further concerning skill with the conditioned: though he roams about in the three worlds, he does not get sullied by the vices connected with roaming about in the three worlds [like the lotus born from the mud does not get sullied by the mud], this is skill with the conditioned.  Though he has knowledge of deliverance from the threefold world, he does not fall into the sphere of deliverance, this is his skill with the unconditioned. 
  ’dus byas dang ’dus ma byas la mkhas pa’i rnam pa gzhan yang bstan pa’i phyir gzhan yang ’dus byas la mkhas pa zhes bya ba la sogs pa gsungs so, khams gsum na yang spyod la khams gsum na spyod pa’i nyon mongs pas kyang mi gos zhes bya bas ni sems can thams cad kyi don du khams gsum na yang gnas la, padmo ’dam las skyes kyang ’dam gyi nyes pas mi gos pa bzhin du khams gsum na yod pa’i ’dod chags la sogs pas mi gos pa, ’di ni ’dus byas la mkhas pa zhes bya’o.
gang yang khams gsum nas nges par ’byung ba’i ye shes rab tu shes kyang zhes bya ba la, khams gsum nas nges par ’byung ba’i ye shes ni nyon mongs pa spong bar byed pa dang, spongs pa mngon du gyur pa zad la mi skye ba’i ye shes la bya’o, rab tu shes kyang zhes bya ba ni de mngon sum du gyur kyang zhes bya ba’i tha tshig go; nges par ’byung ba’i dbyings su mi ltung zhes bya ba la nges par ’byung ba’i dbyings ni mya ngan las ’das pa la bya, mi ltung ba ni de ’ba’ zhig gi phyogs la mi gnas pa’o. 
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gang chos thams cad la mkhas pa zhes smras pa, de ni thams cad mkhyen pa’i tshig bla dags so.  de ci’i phyir zhe na?  rtag tu dran pa dang, blo gros dang, shes rab la mkhas pas thams cad mkhyen pa’i ye shes tshad med cing mi chags pa yongs su rdzogs par byed pa’i phyir te, de’i phyir chos thams cad la mkhas pa zhes bya’o. 
yat sarvadharmakauśalyam ity uktaṃ tat sarvajñatāyā adhivacanam.  tat kasya hetor?  nityasmṛtimatiprajñākauśalyenāpramāṇāsaṅgasarvajñajñānaparipūritvāt; tasmād ucyate sarvadharmakauśalyam. 
[To summarize, firstly, what is the explanation of the word (nirvacana):] That which is called skill with all moments of existence is another word for omniscience.  [And secondly, the reason for this (hetu):] Why?  One fulfils [thirdly in the summary, the fruit (phala), viz.] the immeasurable and unattached knowledge of omniscience with skill in continuous recollection, intelligence and insight; that is why it is called skill with all moments of existence. 
    mkhas pa brgyad po rnams rgya cher bshad pa’i nges pa’i tshig dang, rgyu dang, ’bras bu bsdus te bstan pa’i phyir gang chos thams cad la mkhas pa zhes smras pa, de ni thams cad mkhyen pa’i tshig bla dags so zhes bya ba la sogs pa gsungs te, chos thams cad la mkhas pa zhes kyang bya, thams cad mkhyen pa zhes kyang bya bas chos thams cad la mkhas pa zhes smras pa, de ni thams cad mkhyen pa’i tshig bla dags te, ’dis ni nges pa’i tshig bstan to.
ci’i phyir zhes bya ba ni rgyu ’dri ba ste, chos thams cad la mkhas pa de ci’i phyir thams cad mkhyen pa zhes bya zhe na zhes bya ba’i tha tshig go; rgyu bstan pa’i phyir rtag tu dran pa dang, blo gros dang, shes rab la mkhas pa zhes bya ba pa gsungs te, chos thams cad la mkhas pa de ni rtag tu dran pa la mkhas pa dang, rtag tu blo gros la mkhas pa dang, rtag tu shes rab la mkhas pas de la thams cad mkhyen pa zhes bya’o, de gsum gyis chos thams cad la rtogs pas na mkhas pa ste, dran pa la mkhas pa ni chos rnams kyi don dang tshig mi brjed par byed do, blo gros la mkhas pa ni chos rnams kyi de bzhin nyid rtog par byed do, shes rab la mkhas pa ni chos rnams kyi rang dang spyi’i mtshan nyid rtog par byed do.
’bras bu bstan pa’i phyir smras pa thams cad mkhyen pa’i ye shes tshad med cing mi chags pa yongs su rdzogs par byed pa’i phyir zhes bya ste, shes bya thams cad la dmigs pas na thams cad mkhyen pa’i ye shes tshad med pa zhes bya ste, thams cad mkhyen pa’i ye shes ni me long lta bu’i ye shes la bya bar ’dod do, ye shes de la nyon mongs pa’i sgrib pa dang shes bya’i sgrib pa ma lus par spangs pas na mi chags pa’o, yongs su rdzogs par byed ces bya ba ni dran pa la sogs pa gsum gyis ye shes de ’thob cing mthar phyin par byed pa’i phyir zhes bya ba’i tha tshig go; de’i phyir chos thams cad la mkhas pa zhes bya ba ni gang gi phyir gong du bshad pa ltar na chos thams cad rtogs shing khong du chud pa de’i phyir chos thams cad la mkhas pa zhes bya’o. 
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btsun pa sha ra dva ti’i bu, mkhas pa brgyad po de dag gis zin pa’i byang chub sems dpa’ rnams kyi shes rab mi zad pa yin no. 
tair aṣṭābhiḥ kauśalyair, bhadanta śāradvatīputra, parigṛhītānāṃ bodhisattvānāṃ prajñā akṣayā bhavati. 
Reverend Śāradvatīputra, the insight of the bodhisattvas possessing those eight skills becomes imperishable. 
mkhas pa brgyad po de dag gis zin pa zhes bya ba ni mkhas pa brgyad pa ’di dag dang ldan pa zhes bya ba’i tha tshig go. 
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  g) gzhan yang dge ba dang mi dge ba’i chos rnams rab tu shes pa ni shes rab bo;  nges par ’byed pa’i cha dang ’thun pa’i chos rnams la rtog pa ni shes rab bo;  ’phags pa’i chos mngon par gyur pas na, shes rab ni tshad mar gyur pa’o;  shes rab ni lta bar gyur pa dang, kun nas ldang ba dang, sgrib pa dang, chod pa thams cad yang dag pa ji lta ba bzhin du rab tu rtogs pa’o;  shes rab ni ’dod pa dang, re ba dang, smon pa thams cad kyi smon lam dang bral ba’o;  shes rab ni nyon mongs pa’i yongs su gdung ba thams cad ’jil bas na, sim par byed pa’o;  shes rab ni chos kyi kun dga’ la dga’ ba’i rgyun ma chad pas na, mchog tu dga’ bar byed pa’o;  shes rab ni don shes pa mngon sum du gyur pas rton pa’o;  shes rab ni byang chub kyi phyogs kyi chos sum cu rtsa bdun po dag gi rten to;  shes rab ni theg pa ji lta ba bzhin du ’bras bu thob par gyur pas na, thob pa’i mtshan nyid do;  shes rab ni rang bzhin gyis ye shes snang bas na, rab tu shes pa’i mtshan nyid do;  shes rab ni chu bo thams cad las sgrol bas na, yang dag par rab tu sgrol ba’o;  shes rab ni yang dag par skyon med par ’dren pa’o;  shes rab ni dge ba’i chos thams cad rab tu sdud pa’o;  shes rab ni sngon gyi nyon mongs pa dang bag la nyal thams cad dang bar byed pa’o;  shes rab ni rtse mor gyur pa’i chos rnams kyi mchog go;  shes rab ni rang byung gi ye shes rtogs pa’i phyir, gya nom pa’o;  shes rab ni khams gsum pa thams cad dang ma ’dres pa’i phyir, rgyu ba dang bral ba’o;  shes rab ni thabs kun gyis zin pa’o;  shes rab ni ’phags pa thams cad kyis yongs su bzung ba’o;  shes rab ni mtshan ma dang yongs su rtog pa thams cad dang bral ba’i phyir, tshad gzung du med pa’o;  shes rab ni ma rig pa dang gti mug gi mun pa thams cad dang bral bas na, bag med pa’i gnyen po’o;  shes rab ni rnal ’byor spyod pa’i sa la gnas pa thams cad kyi sbyor ba’o;  shes rab ni theg pa thams cad la yang dag par zhugs pa rnams kyi ’dren pa’o;  shes rab ni ma rig pa dang, gti mug gi mun pa dang, rab rib kyi ling tog sel bar byed pa’i phyir, snang bar byed pa’o;  shes rab ni mig la ji ltar mos pa rnams la mig thams cad sbyin par byed pa’o;  shes rab ni mig dang gzugs kyi lam las yang dag par ’das pa dang, de bzhin du rna ba dang, sgra dang, sna dang, dri dang, lce dang, ro dang, lus dang, reg bya dang, yid dang, chos kyi lam las yang dag par ’das pa’i phyir, gnas med pa’o;  shes rab ni bden pa las nges par ’byung bas na, don dam pa’o;  shes rab ni shin tu dul ba rnams kyi mi ’khrugs pa’o;  shes rab ni ye shes kyi sgo rnams kyi snang ba’o;  shes rab ni thams cad du rgyu ba ste, mi zad pa’o;  shes rab ni brten pa la ’jug pa mthong ba ste, mi ’gal ba’o;  shes rab ni ’dzin pa dang nyon mongs pa’i bcings thams cad gcod pa’i phyir, rnam par thar pa’i lam mo;  shes rab ni nyon mongs pa thams cad dang ma ’dres pa’o;  shes rab ni ’grogs pa dang, sgrib pa dang, sgrib par ’gyur ba’i chos thams cad dang lhan cig mi gnas pa’o. 
  punar aparaṃ prajñā prajñānam kuśalānām akuśalānāṃ ca dharmāṇāṃ;  prajñā nirīkṣaṇā nirvedhabhāgīyeṣu dharmeṣu;  prajñā prāmāṇikāryadharmābhimukhībhūtatvāt;  prajñā yathābhūtaprativedhaḥ sarvadṛṣṭigataparyutthānāvaraṇanīvaraṇānāṃ;  prajñāpraṇidhānā sarvakāmakāṅkṣāpraṇidhīnāṃ;  prajñaudbilyakariṇī sarvakleśaparidāhanirvāpakatvāt;  prajñā prāmodyakāriṇī dharmārāmaprītyanucchinnatvāt;  prajñā saṃprakāśakārthajñānābhimukhībhūtatvāt;  prajñāśrayaḥ saptatriṃśadbodhipakṣikadharmāṇām;  prajñā prāpaṇalakṣaṇā yathāyānaphalaprāpaṇatvāt;  prajñā prajñānalakṣaṇā jñānasvabhāvaprabhāsatvāt;  prajñā saṃpratāraṇī sarvaughottaraṇatvāt;  prajñā samyagnyāmanāyikā;  prajñā saṃgrahaṇī sarvakuśaladharmāṇāṃ;  prajñā prasādakā sarvapūrvakleśānuśayānāṃ;  prajñā varāgradharmāṇāṃ;  prajñā praṇītā svayaṃbhūjñānāvabodhatayā;  prajñāpracārā traidhātukānupaliptatayā;  prajñā sarvathopāyagṛhītā;  prajñā sarvāryaparigṛhītā;  prajñā pramāṇāgrāhyā sarvanimittaparikalpavigatatayā;  prajñā pramādapratipakṣāvidyāmohāndhakāravigatatvāt;  prajñā yogaḥ sarvayogācārabhūmisthitānām;  prajñā nāyikā sarvayānasaṃprasthitānām;  prajñālokakāry avidyāmohāndhakāratimirapaṭalāpanayatayā;  prajñā sarvacakṣurdātā yathācakṣuradhimuktānām;  prajñāpratiṣṭhā cakṣūrūpapathasamatikrāntatayā, evaṃ śrotraśabdaghrāṇagandhajihvārasakāyaspraṣṭavyamanodharmapathasamatikrāntatayā;  prajñā paramārthaḥ satyaniryāṇatvāt;  prajñākṣobhaṇatā suvinītānām;  prajñā prabhāso jñānamukhānām;  prajñākṣayā sarvatracaritā;  prajñāviruddhā pratītyāvatāradarśanī;  prajñā vimuktimārgaḥ sarvagrāhakleśabandhanacchedanatayā;  prajñā sarvakleśānupaliptā;  prajñā na sarvasaṃvāsāvaraṇāvaraṇīyadharmaiḥ sārdhaṃ saṃvasati. 
g) [The action of insight (prajñākarma):]  Further, insight is knowledge of what are good and bad moments of existence;  insight is discerning the moments of existence conducive to spiritual progress;  insight is authoritative since the holy principles of religion [namely egolessness of the person and egolessness of moments of existence] are made manifest by it;  insight is understanding all doctrinal viewpoints, manifestations of vices, hindrances and obstructions such as they are [namely, essentially empty (svabhāvaśūnya) ];  insight is having no longings concerned with cupidity, hopes and wishes;  insight creates pleasure since it quenches the fire of all vices;  insight creates joy since it is the unbrokenness of happiness and joy concerning religion;  insight throws light upon things since it makes manifest the knowledge of the meaning [namely, the limit of existence (bhūtakoṭi), the pure total reality (viśuddhadharmadhātu), etc.];  insight is the basis of the thirty-seven moments of existence which are the wings of awakening;  insight has the essential characteristic of attainment since it attains the fruit according to the way;  insight has the essential characteristic of knowing [the special and general characteristics (svasāmānyalakṣaṇa) of moments of existence] since knowledge is essentially radiant;  insight is saving since it brings you over all the floods [of cupidity (rāga), viewpoints (dṛṣṭi), ignorance (avidyā) and existence (bhava) ];  insight leads to true certainty;  insight embraces all good moments of existence [as they arise from it];  insight (p. 83) clears up all earlier vices and bad habits;  insight is the most excellent of the prominent moments of existence;  insight is most sublime since it is understanding through self-originated knowledge;  insight is beyond appearance since it is not stained by the threefold world;  [but still] insight has grasped expedient means in every way;  insight has been attained by all the holy;  insight cannot be grasped by any logical standard since it is the absence of distinguishing marks and thought-constructions;  insight is the adversary of indolence since it is the absence of the darkness of ignorance and delusion;  insight is the practice of all those established on the stage of practising meditation;  insight is the leader of the adherents of all the ways;  insight makes light since it removes the obscured vision, the darkness of ignorance and delusion;  insight gives sight accordingly to those wishing sight [be it the sight of insight (prajñācakṣur), the sight of the Buddhas (buddhacakṣur) or the sight of moments of existence (dharmacakṣur) ];  insight has no basis since it transcends the way of eye and form, and likewise transcends the way of ears and sound, nose and smell, tongue and taste, body and tangibles, mind and moments of existence;  insight is the highest meaning since it issues from truth;  insight is the imperturbability of the well-trained;  insight is the splendour in the gates of knowledge;  insight is imperishable as it moves about everywhere;  insight is unhindered as it is the vision of the entrance into dependent origination;  insight is the way of liberation since it is the severing of all the bonds of grasping and the vices;  insight is not stained by any vices;  insight does not stay in any company [as the sixteen things mentioned above] with moments of existence making or going to make hindrances. 
shes rab kyi las bstan pa’i phyir gzhan yang dge ba dang mi dge ba zhes bya ba la sogs pa gsungs te, zhar la shes rab kyi sgra’i don kyang ’chad do – "To show the action of insight (prajnyākarma) it is said .... etc., and consequently (prasanggena) the meaning (artha) of the word prajnā is decided". Cf. fol.88b1, b3; alternatively, according to the second division, this section with the exception of the last few lines is named prajnyānirukti, v. ṭ. fol. 88b4, b6-7: shes rab kyi nges pa’i tshig, and supra p. 192 n. 1.
shes rab kyi tshig la mdo kha cig las ni rab dang shes pa gnyis ka ’byung, kha cig las gcig ’byung ste, de dang ldan pa’i phyir shes rab ces bya’o. yang na a) gzhan gyis bstan pa shes pa dang, b) so so rang nyid shes pa dang, c) rnam par shes pa dang, d) rab tu zhi ba shes pa dang, e) yon tan gyi mchog shes pas shes rab bo. de la a) gzhan gyis bstan pa shes pa ni gzhan gyis bstan pa’i sgra’i rjes su ’gro ba dang, tshul bzhin yid la byed pa las yang dag par lta ba skyes pa’o. b) so so rang nyid shes pa ni ’jig rten las ’das pa rnam par mi rtog pa’i ye shes mngon sum du gyur pa’o. c) rnam par shes pa ni ’jig rten las ’das pa’i rjes la thob pa’i ye shes kyis chos kyi mtshan nyid rtog pa’o. d) rab tu zhi ba shes pa ni bsgom pa’i lam na nyon mongs pa’i gnyen por gyur pa’i ye shes so. e) yon tan gyi mchog shes pa ni mngon par shes pa la sogs pa yon tan khyad par can rab tu sgrub par byed pa’i shes rab bo.  dge ba dang mi dge ba’i chos rnams rab tu shes pa ni shes rab bo zhes bya ba la dge ba rnam pa gnyis te, a) zag pa dang bcas pa dang b) zag pa med pa’o, de la a) zag pa dang bcas pa ni bsod nams su nye bar ’gro ba’i ’du byed dang, mi g.yo bar nye bar ’gro ba’i ’du byed do; b) zag pa med pa ni ’phags pa’i lam la sogs pa’o; mi dge ba ni bsod nams ma yin par nye bar ’gro ba’i ’du byed de, srog gcod pa dang ma byin par len pa la sogs pa’o; chos de rnams kyi rang dang spyi’i mtshan nyid rab tu shes pa ni shes rab ces bya’o.  nges par ’byed pa’i cha dang mthun pa’i chos rnams la rtog pa zhes bya ba la nges par ’byed pa ni drod pa dang, spyi bo dang, bzod pa dang, ’jig rten pa’i chos kyi mchog ste, mos pas spyod pa’i sa’i ting nge ’dzin rnams so. de’i cha dang mthun pa’i chos ni ting nge ’dzin de thob pa’i rgyur gyur pa’i chos te, dang po dge ba’i bshes gnyen las dam pa’i chos nyan pa dang, sems pa dang, de nas dran par nye bar gzhag pa bzhi sgom pa dang, yang dag par spong ba bzhi sgom pa la sogs pa’o. chos de rnams khong du chud pa rtogs pa ste, de yang shes rab kyis khong du chud pas na shes rab ni nges par ’byed pa’i cha dang mthun pa’i chos la rtog pa zhes bya’o.  ’phags pa’i chos mngon du gyur pas na shes rab ni tshad mar gyur pa’o zhes bya ba la ’phags pa ni de bzhin gshegs pa dang byang chub sems dpa’ dang nyan thos dang rang sangs rgyas la sogs pa’o. de dag gi chos ni gang zag la bdag med pa dang, chos la bdag med pa’i chos te, de yang shes rab kyis mngon sum du gyur pas shes rab ni tshad mar gyur pa ste, brtsan par gyur pa zhes bya ba’i tha tshig go.  shes rab ni lta bar gyur pa dang kun nas ldang ba zhes bya ba la sogs pa la lta bar gyur pa la sogs pa ni gong du bshad par zad do. yang dag par ji lta ba bzhin du rab tu rtogs pa’o zhes bya ba ni ming gis smos pa’i chos de dag gi rang bzhin stong pa nyid du phyin ci ma log par khong du chud pa ste, de yang shes rab kyis khong du chud pas na shes rab ni lta ba la sogs pa thams cad yang dag pa ji lta ba bzhin du rab tu rtogs pa’o.  shes rab ni ’dod pa dang, re ba dang, smon pa thams cad kyi smon lam dang bral ba’o zhes bya ba la ’dod pa’i khams su skye bar mos pa ni ’dod pa’o, gzugs kyi khams su skye bar mos pa ni re ba’o, gzugs med pa’i khams su skye bar mos pa ni smon pa’o; yang na dngos po yid du ’ong ba ’das pa rnams dang phrad par ’dod pa ni ’dod pa’o, de dang ’dra ba’i dngos po ma ’ongs pa rnams dang phrad par ’dod pa ni re ba’o, da ltar gyi nye bar len pa’i phung po rnams dang phrad par ’dod pa ni smon pa ste, smon lam ni dus gsum gyi dngos po de dag la chags pa la bya’o, shes rab kyis dus gsum gyi dngos po de dag la mi rtag pa dang sdug bsngal bar mthong ste, de la chags pa med pa’i phyir shes rab ni smon lam dang bral ba’o zhes bya’o.  shes rab ni nyon mongs pa’i yongs su gdung ba thams cad ’jil bas na, sim par byed pa’o zhes bya ba la nyon mongs pa ni ’dod chags la sogs pa ste, de dag nyid lus dang sems la gnod pa yin pas na yongs su gdung ba zhes bya’o, shes rab la nyon mongs pa’i rgyu las byung ba’i gnod pa med pa’am, shes rab kyis nyon mongs pa’i rgyu las byung ba’i gnod pa de sel bar byed pas na shes rab de ni sim par byed pa’o.  shes rab ni chos kyi kun dga’ la dga’ ba’i rgyun ma bcad pas na, mchog tu dga’ bar byed pa’o zhes bya ba la de kho na stong pa’i mtshan nyid rtogs nas dga’ ba rgyun mi ’chad par ’byung ba ni chos kyi kun dga’ la dga’ ba rgyun ma bcad pa zhes bya ste, de’ang shes rab las byung bas shes rab ni mchog tu dga’ bar byed pa’o.  Read as in ṭ.: shes rab ni don shes pa mngon sum du gyur pas na rab tu ston pa’o zhes bya ba la don ni yang dag pa’i mtha’ chos kyi dbyings rnam par dag pa’o, don de khong du chud pa’i don shes pa mngon sum du gyur pa ste, de’ang shes rab kyi mngon sum du gyur pas na shes rab de don la rtog pa’i phyir rab tu ston pa zhes bya’o; yang na, shes rab la don ston te, shes rab med na don mi rtogs pa’i phyir ro.  shes rab ni byang chub kyi phyogs kyi chos sum cu rtsa bdun po dag gi rten to zhes bya ba la, byang chub ni spangs pa dang ye shes kyi mtshan nyid de, de la spangs pa’i mtshan nyid ni nyon mongs pa dang shes bya’i sgrib pa spangs pa’i phyir ro, ye shes ni me long lta bu dang, mnyam pa nyid dang, so sor kun tu rtog pa dang, bya ba sgrub pa’o, byang chub de thob par bya ba’i rgyu’am gzhi la byang chub kyi phyogs zhes bya ste, de’ang dran pa nye bar gzhag pa bzhi dang, yang dag par spong ba bzhi la sogs pa sum cu rtsa bdun no, shes rab la brten nas byang chub kyi phyogs kyi chos sum cu rtsa bdun so so’i sems kyi rgyun la skye bas na shes rab ni de rnams kyi rten ces bya’o.  shes rab ni theg pa ji lta ba bzhin du ’bras bu ’thob par ’gyur bas na, thob pa’i mtshan nyid do zhes bya ba la, theg pa gang dang gang gis ’bras bu gang dang gang yin pa’i ’bras bu de dag ’thob par byed pa ni theg pa ji lta ba bzhin du ’bras bu ’thob par ’gyur ba zhes bya’o, nyan thos kyi theg pas nyan thos kyi rnam par grol ba thob pa dang, rang sangs rgyas kyi theg pas rang sangs rgyas kyi rnam par grol ba thob pa dang, theg pa chen pos rang gi rnam par grol ba thob pa’o, theg pa de dang de dag gis rang rang gi ’bras bu thob pas yang shes rab la brten nas thob pas shes rab ni thob pa’i mtshan nyid de, ’bras bu thob par byed pa’i rang bzhin zhes bya ba’i tha tshig go.  shes rab ni rang bzhin gyis ye shes snang bas na, rab tu shes pa’i mtshan nyid do zhes bya ba la ngo bo nyid kyi chos rnams kyi rang dang spyi’i mtshan nyid gsal bar phyin ci ma log par shes pa ni rang bzhin gyis ye shes snang ba’o. shes rab ni rang bzhin gyis chos rnams kyi rang dang spyi’i mtshan nyid phyin ci ma log par shes pa’i mtshan nyid yin pas rab tu shes pa’i mtshan nyid ces bya ste, rab tu shes pa’i rang bzhin zhes bya ba’i don to.  shes rab ni chu bo thams cad las sgrol bas na, yang dag par sgrol ba’o zhes bya ba la chu bo ni bzhi ste, ’dod pa’i chu bo dang, lta ba’i chu bo dang, ma rig pa’i chu bo dang, srid pa’o chu bo’o, de dag gi mthar phyung ste, spangs nas mya ngan las ’das pa’i skam sa la bzhag pa’i chu bo thams cad las sgrol ba’o, de yang shes rab kyis sgrol bar byed pas na shes rab ni yang dag par rab tu sgrol ba zhes bya’o.  shes rab ni yang dag par skyon med par ’dren pa’o zhes bya ba la yang dag par skyon med pa ni mthong ba’i lam rab tu skyes nas sa dang po thob ste, chos kyi dbyings thams cad du ’gro ba’i don rtogs nas mthong bas spang bar bya ba’i nyon mongs pa rnams spangs pa’o, de thob par byed pa ni ’dren pa ste, mthong ba’i lam de’ang shes rab kyis thob par byed pas shes rab ni yang dag par skyon med par ’dren pa zhes bya’o.  shes rab ni dge ba’i chos thams cad rab tu sdud pa’o zhes bya ba la, dge ba’i chos ni dad pa dang, brtson ’grus dang, mos pa la sogs pa’o, chos de dag kyang shes rab las byung bas na shes rab ni dge ba’i chos thams cad rab tu sdud pa’o.  shes rab ni sngon gyi nyon mongs pa dang bag la nyal thams cad dang bar byed pa’o zhes bya ba la ’das pa’i dus kyi ’dod chags la sogs pa nyon mongs pa dang, nyon mongs pa de dag gi bag chags ni sngon gyi nyon mongs pa dang bag la nyal thams cad ces bya’o, dang bar byed pa ni de dag rtsa nas spong ba ste, de yang shes rab kyis spong bas na shes rab ni sngon gyi nyon mongs pa dang bag la nyal thams cad dang bar byed pa’o.  shes rab ni rtse mor gyur pa’i chos rnams kyi mchog go zhes bya ba la sbyin pa mthar phyin pa dang, tshul khrims mthar phyin pa dang, bzod pa mthar phyin pa dang, brtson ’grus mthar phyin pa dang, bsam gtan mthar phyin pa dang, gzhan yang de bzhin gsegs pa’i yon tan stobs dang, ma ’dres pa dang, mi ’jigs pa la sogs pa ni rtse mor gyur pa’i chos rnams so, de dag gi nang na yang shes rab dam pa yin pas shes rab ni chos rnams kyi mchog go.  shes rab ni rang ’byung gi ye shes rtogs pa’i phyir, gya nom pa zhes bya ba la, mkhan po dang slob dpon gyis bstan pa la rten la brten pa med par rang nyid kyi nyon mongs pa spangs nas de bzhin nyid khong du chud pa ni rang ’byung gi ye shes te, ye shes ’bras bu dam par gyur pa de yang shes rab las ’byung bas na shes rab ni gya nom pa’o.  shes rab ni khams gsum thams cad dang ma ’dres pa’i phyir, rgyu ba dang bral ba’o zhes bya ba la, ’dod pa dang gzugs dang gzugs med pa’i khams su yang nas yang du skye zhing ’byung ba ni khams gsum thams cad dang ’dres pa ste, shes rab de khams gusm du skye ba med pas na ma ’dres pa’o, de ltar ma ’dres pa’i phyir rgyu ba dang bral ba ste, khams gsum du skye ba dang bral ba zhes bya ba’i don to.  shes rab ni thabs kun gyis zin pa’o zhes bya ba ni de ltar khams gsum du skye ba dang bral yang, shes rab kyi dbang gis gcig tu mya ngan las ’das pa la mi gnas pa’i thabs snying rje chen po la sogs pa sngar smos pa’i thabs rnams kyis zin pas na shes rab ni thabs kun gyis zin pa’o.  shes rab ni ’phags pa thams cad kyis yongs su bzung ba’o zhes bya ba la ’phags pa rnams shes rab de dang ldan, ’phags pa rnams la shes rab de mnga’ zhing ’phags pa rnams kyis bdag gir byas pas na shes rab ni ’phags pa thams cad kyis yongs su bzung ba’o.  shes rab mtshan ma dang yongs su rtog pa thams cad dang bral ba’i phyir tshad gzung du med pa’o zhes bya ba la, ’di tsam mo zhes gcod pa ni tshad gzung du yod pa’o, mtshan ma ni gzugs dang sgra dang dkar po dang dmar po la sogs pa gzung bar ’gyur ba’i yul rnams so, rtog pa ni ’di ni dkar po ’di ni dmar po zhes ’dzin par byed pa’i sems dang sems las byung ba rnams so, gzung ba dang ’dzin pa gnyis shes rab des spangs pas na mtshan ma dang rtog pa thams cad dang bral ba zhes bya’o, de ltar gzung ba dang ’dzin pa dang bral bas de la ’di ’dra zhe’am, ’di tsam zhes tshad gzung zhing gcod par mi nus pa’i phyir shes rab ni tshad gzung du med pa zhes bya’o.  shes rab ni ma rig pa dang gti mug gi mun pa thams cad dang bral bas na, bag med pa’i gnyen po’o zhes bya la, mi shes pa las nyon mongs pa lhag ma dang sdig pa mi dge ba’i chos thams cad ’byung bar ’gyur bas, mi shes pa ni bag med pa’i rgyu’o, shes rab la ni mi shes pa thams cad med la, des mi shes pa thams cad sel bar byed pas na shes rab ni bag med pa’i gnyen po zhes bya’o; de la kun ’byung ba dang lam mi shes pa ni ma rig pa’i mun pa’o, sdug bsngal dang ’gog pa mi shes pa ni gti mug gi mun pa’o; yang na kun nas nyon mongs pa’i phyogs kyi rgyu dang ’bras bu mi shes pa ni ma rig pa’i mun pa’o, rnam par byang ba’i phyogs kyi rgyu dang ’bras bu mi shes pa ni gti mug gi mun pa’o; de la kun nas nyon mongs pa’i phyogs kyi rgyu ni kun ’byung ba’o, kun nas nyon mongs pa’i phyogs kyi ’bras bu ni sdug bsngal ba’o, rnam par byang ba’i phyogs kyi rgyu ni lam mo, rnam par byang ba’i phyogs kyi ’bras bu ni ’gog pa’o.  shes rab ni rnal ’byor spyod pa’i sa la gnas pa thams cad kyi sbyor ba’o zhes bya ba la, mi gtsang ba’am, byams pa’am, rten cing ’brel bar ’byung ba’am, stong pa nyid dang, mtshan ma med pa dang, smon pa med pa’i ting nge ’dzin bsgom pa ni rnal ’byor spyod pa’o, ting nge ’dzin de dag bsgom pa’i rgyu’am, gzhi la rnal ’byor spyod pa’i sa zhes bya ste, shes rab de rnal ’byor spyod pa’i lam yin pas sbyor ba’o; de yang ji ltar na lam zhe na? mnyan pa’i shes rab dang bsam pa’i shes rab la ma brten par gang yang bsgom par mi nus so.
Or nayana, also denoting "eye".  shes rab ni theg pa thams cad la yang dag par zhugs pa rnams kyi ’dren pa’o zhes bya ba la, theg pa thams cad ni nyan thos dang rang sangs rgyas kyi theg pa dang theg pa chen po’o, theg pa de dag la gnas pa ni theg pa thams cad la yang dag par zhugs pa rnams te, de dag khams gsum nas bton nas so so’i rnam par grol ba la ’god par byed pas shes rab ni theg pa thams cad la yang dag par zhugs pa rnams kyi ’dren pa’o.  shes rab ni ma rig pa dang zhes bya ba la sogs pa las shes rab kyis mi shes pa dang, mun pa dang, mi gsal ba rnams sel bar byed pas shes rab ni snang bar byed pa ste, don gzhan ni gong du bshad par zad do.  shes rab ni mig la ji ltar mos pa rnams la mig thams cad sbyin par byed pa zhes bya la mig gsum ste: shes rab kyi mig dang, sangs rgyas kyi mig dang, chos kyi mig go, mig gang la gang dad pa ni ji ltar mos pa rnams de shes rab kyi gang zag de dag la mig de dang de sbyin par byed pas na mig la ji ltar mos pa rnams kyi mig thams cad sbyin par byed pa’o.  shes rab ni mig dang gzugs kyi lam las yang dag par ’das pa’i phyir zhes bya ba la, mig gi lam ni mig gi yul de gzugs so, shes rab ni mig gi yul ma yin pas mig dang gzugs kyi lam las ’das pa’o, yang na shes rab de mig la yang mi gnas, gzugs la yang mi gnas pas mig dang gzugs kyi lam las ’das pa ste, de bas na gnas med pa’o zhes tshig ’og ma dang sbyar ro; de bzhin du rna ba dang sgra la sogs pa la yang ci rigs par sbyar ro.  shes rab ni bden pa las nges par ’byung bas na, don dam pa’o zhes bya ba la ’phags pa rnams kyi shes rab ni don dam pa’i bden pa rtogs pa las byung zhing skyes pas na yul don dam pa yin pas de la dmigs pa’i shes rab kyang don dam pa zhes bya’o.  shes rab ni shin tu dul ba rnams kyi mi ’khrugs pa’o zhes bya ba la mi ’khrugs pa ni nyon mongs pa’i dbang du mi ’gyur zhing nyon mongs pas bskyod par mi nus pa’o; de la gang gis bsdams, gang bsdams, gang la bsdams, ji ltar bsdams nas ’phags pa’i sa la gnas pa rnams ni shin tu dul ba rnams so; de la gang gis bsdams she na, kun tu bsrung ba’i bsam pas so; gang bsdams she na, mig gi dbang po dga’ ba dang mi dga’ ba’i gzugs la ’phro ba las bsdams pas na yid kyi dbang po chos la ’phro ba’i bar la bsdams pa’o; gang la bsdams she na, chos de dag nyid la bsdams te, yul de dag la mi ’jug par byas pa’i phyir ro; ji ltar bsdams she na, gang gi dbang gis sdig pa mi dge ba’i chos sems las byung bar ’gyur ba’i yul de dag la mtshan mar mi ’dzin, mngon par rtogs su mi ’dzin par bsdams pa’o; de ltar bsdams pa las rnam par grol ba’i sa thob pa ni shin tu dul ba ste, shes rab ni dul ba de dag nyon mongs pa’i dbang du mi ’gyur bar byed pas shes rab ni shin tu dul ba rnams kyi mi ’khrugs pa’o.  shes rab ni ye shes kyi sgo rnams kyi snang ba’o zhes bya ba la ye shes ni gnyis su med pa’i de bzhin nyid shes bya thams cad la dmigs pa’i mtshan nyid do, sgo ni ye shes de’i rgyu ste, chos rnams kyi rang dang spyi’i mtshan nyid ’byed par byed pa’o, de yang shes rab kyis ’byed par byed pas shes rab ni ye shes kyi sgo rnams kyi snang ba’o.  shes rab ni thams cad du rgyu ba ste, mi zad pa’o zhes bya ba la shes bya thams cad dang dus thams cad du ’jug pa ni thams cad du rgyu ba ste, de ltar na shes rab kyi dmigs par bya ba’i yul dang dus la zad pa med pas de la dmigs par byed pa’i shes rab la yang zad pa med pa’i phyir mi zad pa’o; de la shes bya thams cad la ’jug pa ni phung po dang khams la sogs pa thams cad rtog par byed pa’i phyir ro, dus thams cad du ’jug pa ni ’das pa dang ma ’ongs pa dang da ltar gyi dus thams cad du dmigs pa’o.  shes rab ni rten pa la ’jug pa mthong ba ste, mi ’gal ba’o zhes bya ba la shes rab kyis chos thams cad rten cing ’brel bar ’byung ba’i mtshan nyid du mthong ba rten pa la ’jug pa mthong ba zhes bya ste, de bas na rten cing ’brel bar ’byung ba’i mtshan nyid dang mthun pa’i phyir mi ’gal ba’o.  shes rab ni ’dzin pa dang nyon mongs pas bcings pa thams cad gcod pa’i phyir, rnam par thar pa’i lam mo zhes bya ba la, rnam par thar pa ni mya ngan las ’das pa’o, de thob par byed pa’i lam ni rnam par thar pa’i lam mo, bcings pa’i sgra ’dzin pas bcings pa dang, nyon mongs pas bcings pa zhes tshig gnyis dang sbyar te, ’dzin pa nyid bcings pa dang nyon mongs pa nyid bcings pa yin pas ’dzin pa dang nyon mongs pa’i bcings pa’o, de la ’dzin pa ni gzung ba dang ’dzin pa la mngon par chags pa dang bdag tu ’dzin pa dang, sems can du ’dzin pa la sogs pa’o, nyon mongs pa ni ’dod chags dang khong khro la sogs pa’o, bcings pa de dag shes rab kyis gcod de, bcings pa bcad na mya ngan las ’das par ’gyur bas shes rab ni rnam par thar pa’i lam mo.  shes rab ni nyon mongs pa thams cad dang ma ’dres pa’o zhes bya ba la ’dod chags la sogs pa’i nyon mongs pa thams cad dang ma ’dres shing de dag dang mi ’grogs pa’i phyir ro.  shes rab ni ’grogs pa dang, sgrib pa dang, sgrib par ’gyur zhes bya ba la sogs pa las lhan cig mi gnas pa ni chos de rnams dang mi ’grogs shing ma ’dres pa’o, ’grogs pa ni ’grogs pa bcu drug ces gong du bshad par zad do zhes sgrib pa dang sgrib par ’gyur ba yang rnam pa bco brgyad do zhes gong du bshad de, dus gsum gyi dbye bas na sgrib pa la sgrib pa dang sgrib par ’gyur ba zhes rnam pa gnyis su dbye’o; de la da ltar gyi dus kyi dge ba la bar du gcod pa ni sgrib pa’o, ma ’ongs pa’i dus na dge ba la bar du gcod pa ni sgrib par ’gyur ba’o; for the sixteen saṃvāsa v. section V, 10e. 
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sems can thams cad kyi sems kyi spyod pa ji snyed par, shes rab dang ye shes kyi las kyang de snyed do;  sems can thams cad kyi nyon mongs pa dang bag la nyal ji snyed par, shes rab kyi dpyod pa’i ye shes kyang de snyed do;  sems can thams cad kyi nyon mongs pa’i sgo ji snyed par, shes rab la ’jug pa’i sgo’ang de snyed do;  nyan thos dang, rang sangs rgyas dang, byang chub sems dpa’ dang, yang dag par rdzogs pa’i sangs rgyas rnams kyi shes rab ji snyed pa, shes rab kyi gnas dang rten kyang de snyed do.  de la byang chub sems dpas bslab par bya’o. 
yāvanti sarvasattvānāṃ cittacaritāni tāvanty api prajñājñānakarmāṇi;  yāvantaḥ sarvasattvānāṃ kleśānuśayās tāvad api prajñāvicārajñānam;  yāvanti sarvasattvānām kleśamukhāni tāvanty api prajñāpraveśamukhāni;  yāvatī śrāvakapratyekabuddhabodhisattvasamyaksaṃbuddhānaṃ prajñā tāvān api prajñāsthānāśrayaḥ.  tatra bodhisattvena śikṣitavyam. 
As many as are the mental actions of all beings, so many are the actions of insight and knowledge;  as many as are the vices and bad habits of all beings, so great is the knowledge consisting in the consideration by insight;  as many as are the gates into the vices of all beings, so many are the gates to enter insight;  as great as is the insight of the disciples, the isolated buddhas, the bodhisattvas and the Perfect Buddhas, so great is the foundation and basis of insight.  The bodhisattva should train himself in this. 
sems can thams cad kyi sems kyi spyod pa ji snyed par, shes rab dang ye shes kyi las kyang de snyed do zhes bya ba la sems can thams cad kyi sems ji snyed pa dang, sems can thams cad kyi spyod pa ji snyed par zhes de snyed kyi sgra tshig re re dang sbyar ro; sems can thams cad kyi sems ni sems can rnams kyi ’das pa dang, ma ’ongs pa dang, da ltar byung ba’i sems dang sems las byung ba skyes shing byung ba ji snyed pa’o, sems can thams cad kyi spyod pa ji snyed pa ni sems can ’dod chags la spyod pa nyi khri chig stong, zhe sdang la spyod pa nyi khri chig stong, gti mug la spyod pa nyi khri chig stong, cha mnyam pa la spyod pa nyi khri chig stong dag go, sems can rnams kyi sems dang spyod pa ji snyed pa de dag thams cad shes rab kyis shes par bya ba yin pas, shes rab dang ye shes kyi las kyang de snyed do; de ni ’di skad du: sems can nyid kyang nam mkha’ bzhin du mtha’ yas pas na, de dag gi sems dang spyod pa lta smos kyang ci dgos te, mtha’ yas pas de la dmigs par byed pa’i shes rab dang ye shes kyang mtha’ yas so zhes bya bar ’dod do.  sems can thams cad kyi nyon mongs pa dang bag la nyal zhes bya ba la sogs pa la shes rab kyis nyon mongs pa bsal nas ’bras bu ye shes thob pa ni shes rab kyi spyod pa’i ye shes te, shes rab kyi rgyu las byung ba’i ye shes shes bya ba’i don to, nyon mongs pa ni ’dod chags la sogs pa’o, bag la nyal ba ni nyon mongs pa de dag gi sa bon no, sems can gyi nyon mongs pa dang bag la nyal ba ji snyed pa de dag thams cad shes rab kyis spang dgos pas de dag spangs pa’i ye shes kyang de snyed do zhes bya ba’i don to.  sems can thams cad kyi nyon mongs pa’i sgo ji snyed pa zhes bya ba ni sems can rnams kyi nyon mongs pa’i rgyu ji snyed pa zhes bya ba’i tha tshig go, shes rab la ’jug pa’i sgo’ang de snyed do zhes bya ba ni nyon mongs pa’i sgo ji snyed yod pa de dag re re bzhin yang shes par byed pa’i shes rab skyed par byed pa’i sgo’ang de snyed do zhes bya ba’i don to.  nyan thos dang, rang sangs rgyas dang zhes bya ba la sogs pa ming gis smos pa’i ’phags pa de rnams kyi shes rab kyang, ’phags pa de dag gi ye shes kyi gzhi la gnas pas ’phags pa de dag gi shes rab ji snyed par ’phags pa de dag gi ye shes dang rten kyang de snyed do zhes bya’o.   
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btsun pa sha ra dva ti’i bu, de ni byang chub sems dpa’ rnams kyi shes rab mi zad pa ste, shes rab mi zad pa ’dis byang chub sems dpa’ rnams ye shes mi zad pa thob par ’gyur ro. 
asau, śāradvatīputra, bodhisattvānāṃ prajñākṣayatā, anayākṣayayā prajñayā bodhisattvā jñānākṣayatāṃ pratilapsyante. 
[To summarize the meaning of the extensive teaching on imperishability of insight above, the fruit of insight (prajñāphala):] That, reverend Śāradvatīputra, is the bodhisattvas’ imperishability of insight, and by this imperishable insight the bodhisattvas attain the [fruit (phala), that is,] imperishability of [non-dual] knowledge [beyond subject and object]. 
The paragraph is named according to the alternative division, v. ṭ. fol. 88b4, b7, and p. 192 n. 1: gong du shes rab mi zad pa rgya cher bstan pa’i don rnams bsdu zhing de’i ’bras bu yang bstan pa’i phyir btsun pa sha ra dva ti’i bu, de ni byang chub sems dpa’ rnams kyi shes rab mi zad pa zhes bya ba la sogs pa gsungs te, de ni zhes bya ba ni gong du bshad pa la snyegs so, shes rab mi zad pa ’dis zhes bya ba ni byang chub sems dpa’ rnams gong du smos pa’i shes rab kyi rgyu ’dis so, de bas na ’bras bu ye shes mi zad pa thob par ’gyur te, gzung ba dang ’dzin pa gnyis spangs pa, gnyis su med pa’i ye shes ni ye shes mi zad pa’o. 
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shes rab mi zad pa bstan pa’i chos kyi le’u ’di bshad pa na, byang chub sems dpa’ sngon yongs su sbyang ba byas pa sum khri nyis stong gis mi skye ba’i chos la bzod pa thob par gyur to. 
asmin prajñākṣayatānirdeśaparivarte nirdiśyamāne pūrvakṛtaparikarmāṇāṃ dvātiṃśater bodhisattvasahasrāṇām anutpattikadharmakṣāntiḥ pratilabdhā. 
[Showing the greatness of the teaching (nirdeśamahâtmyanirdeśa):] When this chapter on the exposition of the imperishability of insight was taught, thirty-two thousand bodhisattvas who had made their preparations in the past attained the tolerance that all moments of existence are unborn. 
Named according to the alternative division, cf. preceding note and supra: bstan pa’i bdag nyid bstan pa’i phyir shes rab mi zad pa bstan pa’i chos kyi le’u ’di bshad pa na zhes bya ba la sogs pa gsungs te, de yang dus dang, grangs dang, yon tan gyis bstan to; byang chub sems dpa’ sngon yongs su sbyang ba byas pa zhes bya bas dus bstan to, mos pas spyad pa’i sar mnyan pa dang bsgom pa la sogs pa’i sgo nas lus dang sems las su rung ba byas pa ni sngon yongs su sbyang ba byas pa’o, sum khri nyis stong zhes bya bas grangs bstan to, mi skye ba’i chos la bzod pa thob par gyur to zhes bya bas yon tan bstan te, ’jig rten pa’i chos kyi mchog las ’das nas de ma thag tu chos kyi dbyings thams cad du ’gro ba’i mtshan nyid rtogs te, mthong bas spang bar bya ba’i nyon mongs pa rnams spangs nas sa rab tu dga’ ba thob pa ni mi skye ba’i chos la bzod pa thob pa zhes bya ste, don du na shes rab mi zad pa’i le’u ’di bstan pa’i tshe mos pas spyod pa’i sa la gnas pa’i byang chub sems dpa’ sum khri nyis stong gis sa dang por rab tu dga’ ba thob par gyur to zhes bya ba’i tha tshig go.
shes rab mi zad pa bshad zin to. 
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