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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