btsun pa sha ra dva ti’i bu, gzhan yang byang chub sems dpa’ rnams kyi snying rje chen po yang mi zad pa ste. de ci’i phyir zhe na? sngon du ’gro ba’i phyir ro.

sdug bsngal gyis gdungs pa’i byang chub sems dpa’i dbang du byas nas btsun pa sha ra dva ti’i bu, gzhan yang zhes bya ba la sogs pa gsungs te, de yang rnam pa bzhir rig par bya’o; bzhi gang zhe na? 1) sangs rgyas kyi chos thams cad kyi mchog tu gyur pa dang, 2) nges pa’i tshig dang, 3) rgyu dang rang bzhin dang, 4) las so; de la 1) btsun pa sha ra dva ti’i bu zhes bya ba nas brtsams te, sems can thams cad la snying thag pa nas sdug par ’dzin pa yin no zhes bya ba yan chad kyis chos thams cad kyi mchog tu gyur pa bstan to, 2) btsun pa sha ra dva ti’i bu snying rje chen po zhes bya ba ni zhes bya ba nas brtsams te, gzhan gyi skabs mi rnyed pas na snying rje chen po zhes bya ba yan chad kyis nges pa’i tshig bstan to, 3) g.yo med pa las byung bas na zhes bya ba nas brtsams te, tshul khrims ’chal pa’i sems can rnams la blta’o zhes bya ba yan chad kyis rgyu dang rang bzhin bstan to, 4) btsun pa sha ra dva ti’i bu de ltar zhes bya ba nas brtsams te, so sor nye bar gnas pa las byung bas na de’i phyir snying rje chen po zhes bya ba yan chad kyis las bstan to – "Focussing on the bodhisattva affected by suffering (duḥkhārta) it is said: ..."
byams pa dang snying rje gnyis la tha dad par bya ba ci yod ce na? byams pa ni sems can bde ba la bkod pa’o, snying rje ni sems can gyi sdug bsngal sel ba ste. de bas na mdo las kyang: byang chub sems dpa’ snying rje dang ldan pa ni gzhan sdug bsngal bas sdug bsngal ba’o zhes gsungs so – "What is the distinction between the two, friendliness and compassion? Friendliness is to establish beings in happiness, while compassion is to take away their suffering. Thus it is also said in a sūtra: "The bodhisattva having compassion suffers because of the suffering of others (kāruṇiko bodhisattvaḥ paraduḥkhena duḥkhitaḥ)".
de ci’i phyir zhe na? zhes bya ba ni mi zad pa yin pa’i rgyu ’dri ba’i tshig ste, byang chub sems dpa’i snying rje ci’i phyir mi zad pa yin zhe na zhes bya ba’i don to. lan du sngon du ’gro ba’i phyir ro zhes bya ba gsungs te, sangs rgyas kyi chos byed do cog thams cad byang chub sems dpa’ de dag gi don sgrub pa’i phyir ma yin gyi, mtha’ yas pa’i sems can rnams ’khor ba’i dgon pa na ’khyams pa rnams la thugs brtse ste, de dag bsgral ba’i phyir sangs rgyas su bsgrubs pas de dag gi rgyu snying rje chen po yin pa’i phyir sngon du ’gro ba zhes bya ste, de bas na ’bras bu mi zad pas rgyu yang mi zad pa’o. gnyis su na byang chub sems dpa’i yon tan no – ".... Thus, when the fruit (phala) is imperishable the cause (hetu) is also imperishable. In both ways it is a quality of a bodhisattva."
tshogs kyi nang na snying rje gtso bo yin pas thog mar ’gro ba’o zhes bya ste, srog gi dbang po la sogs pa’i dpes bstan pa lta bu’o. chos thams cad kyi mchog tu gyur pa bshad zin to.
guṇavat is not in the Tibetan text.