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.

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)."