gang nyon mongs pa dang nye ba’i nyon mongs pa’i gdung ba, de bzhin gshegs pa’i ye shes kyis mkhyen pa, sems dang ldan pa dang sems dang mi ldan pa dang, ’du shes med pa dang ’du shes dang bcas pa ji snyed pa, de dag yongs su bsal ba’i phyir byang chub sems dpa’ thams cad kyi nges par gyur pa dang ’thun par bsam gtan byed pa, ’di ni de’i shes rab ste.

byang chub kyi yan lag gi tshogs ni zhi gnas dang lhag mthong ste, de gnyis la sems rtse gcig tu bsgom pa’i bsam pa mngon du gtong ba ni rnam par mi g.yeng ba mngon du byed pa’o; nyon mongs pa dang nye ba’i nyon mongs pa’i gdung ba ni ’dod chags la sogs pa ste, de dag nyid sems kyi rgyud gdung bar byed pa’i phyir ro; de dag su’i spyod yul zhe na? de bzhin gshegs pa’i ye shes kyis mkhyen pa zhes gsungs so; nyon mongs pa dang nye ba’i nyon mongs pa de dag thams cad las kyang kha cig ni sems dang ldan pa, kha cig ni sems dang mi ldan pa yin la, de dag gi nang nas kyang kha cig ni ’du shes med pa, kha cig ni ’du shes dang bcas pa ste, de dag bsal ba’i phyir zhes bya bar sbyar ro, nges par gyur pa ni sa dang po la chos kyi dbyings rnam par dag pa mngon sum du rtogs pa ste, de las gzhan du ’gyur ba mi srid pa’i phyir ro, de dang mthun pa ni sa dang po rtogs pa dang rjes su mthun pa mos pa dang spyod pa’i sa bzhi po rnams kyi shes pa bskyed pa la bya’o.
ṭ. fol. 87b5-88a1: mdor na ji tsam du sems can yongs su smin par bya ba dang, sangs rgyas kyi chos yongs su smin par bya ba dang, sangs rgyas kyi zhing yongs su dag par bya ba’i phyir mtshan ma dang bcas pa’i smon pa dang re ba sngon du gtong ba ni thabs su shes par bya la; ji tsam du de dag gi rang bzhin mi dmigs pa ni shes rab tu shes par bya’o. de lta mod kyi, sems rab tu sbyangs pa’i mthus byang chub sems dpa’ mnyam par ’jog pa’i tshe na dus gcig tu thabs dang shes rab gnyis la spyod kyang, thabs kyi dbang du gyur nas mtshan ma ’ba’ zhig la dmigs pa’am, shes rab kyi dbang du gyur nas thabs dang bral na mtshan ma med pa nyi tshe sgom pa yang ma yin te, gnyis ka la lhun gyis grub par spyod pa, de ni thabs dang shes rab zung du ’brel ba’i bsam gtan zhes bya’o – "In short, expedient means (upāya) should be known as that which is concerned with vows and wishes characterized by distinguishing marks (sanimitta) and formerly undertaken for the sake of maturing living beings, maturing the qualities of a Buddha and purifying a buddha-land; while insight (prajnyā) amounts to not apprehending an essence (svabhāvānupalambha) of those things. But even so, the bodhisattva at the time of concentration (samāpattikāle) – by the power of tranquility of thought (cittaprashrabdhibalena) – practises both insight and expedient means at the same time: If he focusses on expedient means (upāyam adhikṛtya), it is not in the way that he apprehends (upalabhate) only distinguishing marks (nimitta), and, if he focusses on insight (prajnyām adhikṛtya), it is not in the way that he only cultivates meditation without distinguishing marks (kevalam ānimittabhāvanā) as if being without expedient means (anupāya). He practises both spontaneously (anābhogena), and that is called meditation uniting insight and expedient means (idam ucyate prajnyopāyayuganaddhaṃ dhyānam)."