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Akṣayamatinirdeśa

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š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
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Translator Chinese (A.D. 1018-1058)

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    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: Āśaya
Click to Expand/Collapse Option3rd akṣaya: Prayoga
Click to Expand/Collapse Option4th akṣaya: Adhyāśaya
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: Prajñā
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: Divyaśrotra
Click to Expand/Collapse Option17th akṣaya: Paracittajñāna
Click to Expand/Collapse Option18th aksaya: Pūrvanivāsānusmṛti
Click to Expand/Collapse Option19th aksaya: Ṛddhividhijñāna_abhijñā
Click to Expand/Collapse OptionVIII. Paripākabala
Click to Expand/Collapse Option20th-23rd aksaya: Saṃgrahavastu
Click to Expand/Collapse OptionIX. Nirdeśabalaprāpti
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. Tadupāyajñāna
Click to Expand/Collapse Option28th akṣaya: Arthapratisaraṇa
Click to Expand/Collapse Option29th akṣaya: Jñānapratisaraṇa
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: Jñānasaṃbhāra
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: Pañca_indriya
Click to Expand/Collapse Option51st-55th akṣaya: Pañcabala
Click to Expand/Collapse OptionXIII. Darśanamārga
Click to Expand/Collapse Option56th-62nd akṣaya: Saptabodhyaṅga
Click to Expand/Collapse OptionXIV. Bhāvanāmārga
Click to Expand/Collapse Option63rd-70th akṣaya: Āryāṣṭāṅgamārga
Click to Expand/Collapse OptionXV. Tatprayoga
Click to Expand/Collapse Option71st akṣaya: Śamatha
Click to Expand/Collapse Option72nd akṣaya: Vipaśyanā
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
rgya gar skad du: āryākṣayamatinirdeśa nāma mahāyānasūtra. bod skad du: ’phags pa blo gros mi zad pas bstan pa źes bya ba theg pa chen po’i mdo. bam po daṅ po: saṅs rgyas daṅ byaṅ chub sems dpa’ daṅ ’phags pa ñan thos daṅ raṅ saṅs rgyas thams cad la phyag ’tshal lo. 
Akṣayamatinirdeśa; 
The Akṣayamatinirdeśa. A translation in the light of the Akṣayamatinirdeśaṭīkā 
rgya gar skad du: ārya akṣa ya ma ti nirde śa ṭī kā, bod skad du: ’phags pa blo gros mi zad pas bstan pa rgya cher ’grel pa.
tshig gi mṅa’ bdag ’jam dpal gźon nur gyur pa la phyag ’tshal lo.
ston pa’i gtso bo saṅs rgyas bcom ldan daṅ, bstan pa ’jug byuṅ dam pa’i chos mchog daṅ, ’chad du ’jug daṅ ’chad pa ’khor gyi gtso, śā ri’i bu daṅ blo gros mi zad daṅ, gźan yaṅ mtshan smos ’di dag gis mtshon pa’i, ’gro ba gsum gyi bla ma dkon mchog gsum, phyogs dus kun na bźugs pa ma lus la, spyi bo sa la gtugs te phyag ’tshal nas, spyod pa gaṅ gis ’phags rnams ṅes ’byuṅ tshul, thabs mkhas ’dus pa chen po ṅes pa ’di, bdag pas blo źan rnams la phan gdags phyir, bla ma’i luṅ las brten te tshig tsam dbye.
’di la dgos pa daṅ, brjod par bya ba daṅ, ’brel pa daṅ, bsdus pa’i don daṅ, tshig gi don rnam pa ’di lṅas bśad par bya’o. de la mdo sde’i dgos pa ni mi gnas pa’i mya ṅan las ’das pa ste, de thabs ’dis thob par byed pa’i phyir ro. brjod par bya ba ni mi zad pa brgyad cu ste: de la mi zad pa brgyad cu ni sems bskyed pa daṅ, bsam pa daṅ, sbyor ba daṅ, lhag pa’i bsam pa daṅ, pha rol tu phyin pa drug daṅ, tshad med pa bźi daṅ, mṅon par śes pa lṅa daṅ, bsdu ba’i dṅos po bźi daṅ, so so yaṅ dag par rig pa bźi daṅ, rton pa bźi daṅ, bsod nams kyi tshogs daṅ, ye śes kyi tshogs daṅ, byaṅ chub kyi phyogs sum cu rtsa bdun daṅ, źi gnas daṅ, lhag mthoṅ daṅ, gzuṅs daṅ, spobs pa daṅ, chos kyi mdo bźi daṅ, bgrod pa gcig gi lam du gyur pa daṅ, thabs la mkhas pa’o. ’brel pa ni de gñis ’brel pa ste, thabs daṅ thabs can du gyur pa’i phyir ro. bsdus pa’i don ni rnam pa bcu dgu ste: gleṅ gźi daṅ, gleṅ bslaṅ ba daṅ, chos rnams kyi gźi daṅ, de’i ’bras bu daṅ, bdag daṅ gźan gyi don byed pa daṅ, sñiṅ brtse ba daṅ, yo byad daṅ, yoṅs su smin par bya ba’i mthu daṅ, bstan par bya ba’i mthu ’thob pa daṅ, de’i thabs śes pa daṅ, tshogs kyi lam daṅ, sbyor ba’i lam daṅ, mthoṅ ba’i lam daṅ, sgom pa’i lam daṅ, der sbyor bar byed pa daṅ, luṅ bstan pa thob pa daṅ, de thob par bya ba rnam par gźag pa daṅ, raṅ byaṅ chub daṅ, chos kyi ’khor lo bskor ba ste; de la bsdus pa’i don bstan pa ni mdo sde’i don bde bar zin par bya ba’i phyir ro. de la ’di skad bdag gis thos pa źes bya ba nas brtsams te, tshad med brjod du med pa’i byaṅ chub sems dpa’ daṅ thabs gcig go źes bya ba yan chad kyis gleṅ gźi bstan to, de nas bcom ldan ’das byaṅ chub sems dpa’i spyod pa la ’jug pa źes bya ba nas brtsams te, chos ñan pa’i phyir ’dus so źes bya ba yan chad kyis gleṅ bslaṅ ba bstan to, de nas tshe daṅ ldan pa śa ra dva ti’i bus źes bya ba nas brtsams te, ’di ni byaṅ chub sems dpa’ rnams kyi sems mi zad pa’o źes bya ba yan chad kyis chos rnams kyi gźi bstan to, gźan yaṅ śa ra dva ti’i bu byaṅ chub sems dpa’ rnams kyi bsam pa mi zad pa źes bya ba nas brtsams te, ’di ni lhag pa’i bsam pa mi zad pa’o źes bya ba yan chad bsam pa daṅ, sbyor ba daṅ, lhag pa’i bsam pa gsum gyis de’i ’bras bu bstan to, de nas tshe daṅ ldan pa śa ra dva ti’i bus źes bya ba nas brtsams te, sṅon gyi sbyaṅs pa byas pa stoṅ phrag sum cu rtsa gñis mi skye ba’i chos la bzod pa thob pa yan chad pha rol tu phyin pa drug gis bdag daṅ gźan gyi don byed pa bstan to, de nas byaṅ chub sems dpa’ blo gros mi zad pas źes bya ba nas brtsams te, btsun pa śa ra dva ti’i bu byaṅ chub sems dpa’ rnams kyi btaṅ sñoms mi zad pa źes bya ba yan chad kyis sñiṅ brtse bstan to, gźan yaṅ btsun pa śa ra dva ti’i bu źes bya ba nas brtsams te, byaṅ chub sems dpa’ rnams kyi mṅon par śes pa lṅa mi zad pa źes bya ba yan chad kyis yo byad (4a) bstan to, gźan yaṅ btsun pa śa ra dva ti’i bu źes bya ba nas brtsams te, bsdu ba’i dṅos po bźi mi zad pa źes bya ba yan chad kyis yoṅs su smin par bya ba’i mthu bstan to, gźan yaṅ btsun pa śa ra dva ti’i bu źes bya ba nas brtsams te, so so yaṅ dag par rig pa bźi mi zad pa źes bya ba yan chad kyis bstan par bya ba’i mthu ’thob pa bstan to, gźan yaṅ btsun pa śa ra dva ti’i bu źes bya ba nas brtsams te, rton pa bźi mi zad pa źes bya ba yan chad kyis de’i thabs śes pa bstan to, gźan yaṅ btsun pa śa ra dva ti’i bu źes bya ba nas brtsams te, bsod nams daṅ ye śes kyi tshogs mi zad pa’o źes bya ba yan chad kyis tshogs kyi lam bstan to, btsun pa śa ra dva ti’i bu źes bya ba nas brtsams te, ’di dag ni byaṅ chub sems dpa’ rnams kyi stobs mi zad pa’o źes bya ba yan chad kyis sbyor ba’i lam bstan to, gźan yaṅ btsun pa śa ra dva ti’i bu źes bya ba nas brtsams te, byaṅ chub kyi yan lag bdun no źes bya ba yan chad kyis mthoṅ ba’i lam bstan to, gźan yaṅ btsun pa śa ra dva ti’i bu źes bya ba nas brtsams te, lam mi zad pa’o źes bya ba yan chad kyis sgom pa’i lam bstan to, gźan yaṅ btsun pa śa ra dva ti’i bu źes bya ba nas brtsams te, źi gnas daṅ lhag mthoṅ mi zad pa’o źes bya ba yan chad kyis der sbyor bar byed pa bstan to, gźan yaṅ btsun pa śa ra dva ti’i bu źes bya ba nas brtsams te, gzuṅs daṅ spobs pa mi zad pa źes bya ba yan chad kyis luṅ bstan pa thob pa bstan to, gźan yaṅ btsun pa śa ra dva ti’i bu źes bya ba nas brtsams te, chos kyi mdo bźi mi zad pa źes bya ba yan chad kyis de thob pa rnam par gźag pa bstan to, gźan yaṅ btsun pa śa ra dva ti’i bu źes bya ba nas brtsams te, bgrod pa gcig pa’i lam mi zad pa źes bya ba yan chad kyis raṅ byaṅ chub bstan to, gźan yaṅ btsun pa śa ra dva ti’i bu źes bya ba nas brtsams te, thabs mi zad pa źes bya ba yan chad kyis chos kyi ’khor lo rab tu bskor ba bstan to.
tshig gi don ni bsdus pa’i don rig par bya ba’i phyir te, ’di skad bdag gis thos pa dus gcig na źes bya ba la sogs pa’i don rgyas par ston pa gaṅ yin pa’o. 
 
I. Nidāna; 
I. The Occasion 
nidāna: de la gleṅ gźi ni mdo sde ’byuṅ ba’i rgyu ste, yaṅ dag par sdud par mdzad pa rnams kyis yid ches par bya ba’i phyir thams cad du smos so. de’aṅ 1. gnas daṅ, 2. ston pa daṅ, 3. ’khor phun sum tshogs pas rab tu phye ba ste, gnas gaṅ na, gaṅ źig, su dag daṅ thabs cig tu bźugs nas chos kyi rnam graṅs ’di bśad ces sbyar ro. de la 1. gnas ni yon tan thams cad kyi tshogs dpag tu med pa źes bya ba’i bar gyis bstan, 2. ston pa ni saṅs rgyas kyi mdzad pa lhun gyis grub pa rgyun mi ’chad ces bya ba’i bar gyis bstan, 3. ’khor ni brjod du med pa’i byaṅ chub sems dpa’ źes bya ba’i bar gyis bstan to - "The occasion (nidāna) is the cause (hetu) of the sūtra’s origination, and those who recite the canon (saṃgītikāra) always mention it to produce faith. ..." 
’di skad bdag gis thos pa dus gcig na 
evaṃ mayā śrutam ekasmin samaye; 
Thus I once heard: 
de la ’di skad bdag gis thos pa dus gcig na źes bya ba la sogs pa ni ’phags pa sdud pa mdzad pa rnams kyi tshig ste; ’di skad ces bya ba ni mdo sde ’di las mi zad pa brgyad cu źig ’og nas ’byuṅ ba la bya’o; bdag gis thos pa źes bya ba ni gźan las ñid gtam du thos ni ma yin gyis sdud pa mdzad pa ñid kyis bcom ldan ’das las mṅon sum du rna ba’i dbaṅ pos thos pa la bya’o; dus gcig na źes bya ba ni de bźin gśegs pa skye bo maṅ po’i don la, dus gźan dag tu ni mdo sde ’chad ciṅ sems can gyi don gźan mdzad pas mdo sde ’di dus gcig cig tu bśad do źes bya ba’i tha tshig go; rnam pa gñis su sdud par mdzad pa ñid dus gźan dag tu chos gźan mñan nas dus gcig cig tu mdo sde ’di lan cig mñan pa la’aṅ bya ste, dus gcig lan cig mñan pa des sdud par mdzad pa ñid maṅ du thos pa daṅ thos pa ’dzin pa yin par yaṅ źar la bstan to. 
bcom ldan ’das rgyal po’i khab na ... bźugs te  de bźin gśegs pa’i spyod yul  rin po che bkod pa’i ’khor gyi khyams  de bźin gśegs pa thams cad kyi gnas  bsod nams chen po’i rgyan gyi tshogs bsags pa  spyod pa chen po’i rgyu ’thun pa, saṅs rgyas thams cad kyi chos rnam par smin pas mṅon par grub pa  byaṅ chub sems dpa’ chen po’i gnas  chos kyi dbyiṅs mtha’ yas par bstan pa  de bźin gśegs pa’i rnam par sprul pa’i byin gyi rlabs  chags pa med pa’i spyod yul gyi ye śes la ’jug pa  dga’ ba chen po yaṅ dag par skyed pa  dran pa daṅ blo gros daṅ rtogs pa la ’jug pa  kun nas ma smad pa  ye śes rnam par dpyod pa  de la ma chags pa’i rtogs pa la ’jug pa  phyi ma’i mtha’i bskal par mṅon par bstod pa  yon tan thams cad kyi tshogs dpag tu med pa na bźugs te 
bhagavān rājagṛhe viharati sma;  tathāgatagocare;  ratnavyūhamaṇḍalamāḍe;  sarvatathāgataniveśane;  mahāpuṇyālaṃkārasaṃbhāropacaye;  mahācaryāniṣyande sarvabuddhadharmavipākābhinirvṛtte;  mahābodhisattvabhavane;  anantadharmadhātusaṃdarśane;  tathāgatavikurvāṇādhiṣṭhāne;  asaṅgagocarajñānapraveśe;  mahāmuditāsamudaye;  smṛtimatigatipraveśe;  ’nānindite;  jñānavyavacāre;  ’tanmayāvabodhapraveśe;  ’parāntakalpābhiṣṭute;  sarvaguṇāprameyasaṃcaye; 
a) [Qualities of the place (sthānasaṃpad):] The Lord was staying in Rājagṛha [House of the King, the great town of Rājagṛha, or, in the highest meaning (paramārthatas), the place of the Awakened Lord who is the king of religion (dharmarāja), namely the pure sphere of all moments of existence (viśuddhadharmadhātu) ], [that house (gṛha) has seven characteristics, namely 1. profoundness (gaṃbhīralakṣaṇa), in being]  the place of the Tathāgatas [uninterrupted by objects and forms (ālambanākārāparicchinna) like the sphere of empty space (ākāśadhātu) ]  a round citadel adorned with jewels [which are the qualities of a Buddha, or the outcome of his powers]  [3. being adopted (parigṛhītalakṣaṇa), that is, blessed by the presence of the Tathāgatas, and thus] the dwelling place of all the Tathāgatas  [and 4. the quality of cause (hetusaṃpallakṣaṇa) being] the great accumulation of the adornments of merit [and knowledge immeasurable, which is cause of the sphere of all moments of existence (dharmadhātu) ]  [5. the quality of fruit (phalasaṃpallakṣaṇa) being] the outcome of great practice, and produced through maturation of all the qualities of a Buddha  and [6. spaciousness (vistīrṇalakṣaṇa) as it is] the home of the great bodhisattvas  [and 7. the quality of magic (ṛddhisaṃpallakṣaṇa) ] displaying infinitely the sphere of all moments of existence;  [that magic being of nine kinds: (a) the magic of appearance and change (nirmāṇapariṇāmarddhi):] blessed with the presence of the magic of the Tathāgatas [thus making the inexistent exist, and changing base things like stone and wood into precious things like gold, silver and jewels) ];  [ (b) the magic of being the basis of no vices (niṣkleśāśrayarddhi):] the way into the field [namely the sphere of all moments of existence (dharmadhātu) ] through unattached knowledge;  [ (c) the magic of splendour (prabhāsvararddhi):] the source of great happiness [producing joy in living beings];  [ (d) the magic of not being mistaken (aviparyāsarddhi):] the way into recollection, intelligence and understanding [of religion];  (e) the magic of beauty (śobhanarddhi) never to be derided [by anyone]  [ (f) the magic of the intention to teach disciples according to their individual needs (prayojanarddhi):] consideration through wisdom;  [and (g) the magic of enjoying the religion of the great way (mahāyānadharmaparibhogarddhi):] the way into understanding not attached to that [viz. the activity of the above-mentioned wisdom, nor to the activity of worldly knowledge (lokajñānavicāra) ];  [ (i) the magic of continuity (apratiprasrabdharddhi):] to be praised through future world-ages [never being bereft of that kind of magic];  [ (h) the magic accompanied by joy (sukhasaṃpannarddhi):] an immeasurable multitude of all good qualities [the worldly and unworldly qualities like recollection (smṛti), etc., the wings of awakening (bodhipakṣika), the powers and intrepidities (balavaiśāradya), etc., the qualities of the Buddhas]. 
Etymology of bhagavant as both bhagna- and bhaga-vant: bcom ldan ’das źes bya ba ni bgegs bcom pa daṅ ldan pa la bya ste: bgegs kyaṅ ’dir bla na med pa’i byaṅ chub thob pa la bar du gcod par byed pa bdud rnam pa bźi la bya’o. bdud rnam pa bźi ni lha’i bu’i bdud daṅ, ñon moṅs pa’i bdud daṅ, phuṅ po’i bdud daṅ, ’chi bdag gi bdud do. de la lha’i bu’i bdud ni byaṅ chub kyi śiṅ druṅ du byams pa’i tiṅ ṅe ’dzin gyis bcom, ñon moṅs pa’i bdud kyaṅ byaṅ chub mṅon par rtogs pa’i tshe bcom, phuṅ po’i bdud kyaṅ byaṅ chub mṅon par rtogs pa’i tshe kun gźi rnam par śes pa gnas yoṅs su gyur pas bcom, ’chi bdag gi bdud kyaṅ groṅ khyer yaṅs pa can du mya ṅan las ’da’ ba las mi ’da’ bar zla ba gsum du tshe’i ’du byed slar bsnur te; tshe la dbaṅ thob pas ’chi bdag gi bdud kyaṅ der bcom mo. yaṅ na ’di la legs pa mṅa’ bas bcom ldan ’das źes bya ste, legs pa źes bya ba ni dbaṅ phyug daṅ, gzugs bzaṅ ba daṅ, grags pa daṅ, dpal daṅ, ye śes daṅ, brtson ’grus rnams la bya ste, de la dbaṅ phyug ni ’jig rten daṅ ’jig rten las ’das pa’i loṅs spyod bla na yod pa daṅ, bla na med pa daṅ ldan pa la bya’o; gzugs bzaṅ ba ni skyes bu chen po’i mtshan sum cu rtsa gñis daṅ dpe byad bzaṅ po brgyad cu daṅ ldan pa’o; grags pa ni ’jig rten daṅ ’jig rten las ’das pa’i yon tan phun sum tshogs par phyogs thams cad du grags pa la bya’o; dpal ni bdag ñid kyi bsam pa yoṅs su rdzogs pa daṅ dpag bsam gyi śiṅ daṅ yid bźin gyi nor bu rin po che bźin du sems can thams cad kyi dpal du gyur te, re ba yoṅs su rdzogs pa la bya’o; ye śes ni śes bya’i dṅos po thams cad la ma chags śiṅ thogs pa med par mkhyen pa la bya’o; brtson ’grus ni bskal pa graṅs med pa gsum gyi bar du sems can gyi don mi gtoṅ ba’i brtson ’grus daṅ ldan pa la bya’o.
Cf. Āloka p. 725-81:
kleśakarma tathā janma kleśajñeyāvṛtī tathā
yena vaipākṣikā bhagnās teneha bhagavān smṛte //
ity ārṣoktyā nairuktavidhānena kleśādhikaṃ bhagnavān iti bhagavān. atha vā
aiśvaryasya samagrasya rūpasya yaśasaḥ śriyaḥ
jñānasyātha prayatnasya ṣaṇṇāṃ bhaga iti śrutiḥ //
so ’syāstīti samagraiśvaryādimān bhagavān viharati smeti saṃbandhaḥ.
Simonsson p. 266-68 has more on the subject.
ṭ. fol.4a5-7: rgyal po’i khab ces bya ba nas yon tan thams cad kyi tshogs dpag tu med pa na bźugs źes bya ba’i bar du bcom ldan ’das kyi gnas phun sum tshogs pa bstan te: de la rgyal po’i khab ces bya ba ni rgyal po’i khab kyi groṅ khyer chen po la bya’o. yaṅ na rgyal po ni saṅs rgyas bcom ldan ’das chos kyi rgyal po la bya’o, khab ni chos kyi rgyal po de bźugs pa’i gnas la bya ste, de yaṅ don dam par chos kyi dbyiṅs rnam par dag pa ñid la bźugs pas chos kyi dbyiṅs ñid la bya’o. The ṭīkā understands the place of the Lord on two levels, it is the actual town of Rājagṛha where his body is, but as the Awakened he is also one with total or absolute reality. On viharati sma v. ṭ. fol. 5b7-6a1.
4a7-b1: khab de yaṅ mtshan ñid rnam pa bdun gyis bstan te: 1) zab pa’i mtshan ñid daṅ, 2) rgya che ba’i mtshan ñid daṅ, 3) yoṅs su bzuṅ ba’i mtshan ñid daṅ, 4) rgyu phun sum tshogs pa’i mtshan ñid daṅ, 5) ’bras bu phun sum tshogs pa’i mtshan ñid daṅ, 6) rgyas pa’i mtshan ñid daṅ, 7) rdzu ’phrul phun sum tshogs pa’i mtshan ñid do. 
de la de bźin gśegs pa’i spyod yul źes bya bas zab pa’i mtshan ñid bstan te, de bźin gśegs pa’i spyod yul ni nam mkha’i dbyiṅs daṅ ’dra bar dmigs pa daṅ rnam pa yoṅs su ma chad pas zab bo. Cf. Rgvbh. p. 31: tathāgataviṣayo hi śāriputrāyam arthas tathāgatagocaraḥ.  rin po che’i bkod pa’i ’khor gyi khyams źes bya bas rgya che ba’i mtshan ñid bstan te, stobs daṅ mi ’jigs pa la sogs pa saṅs rgyas kyi chos rin po che rnams kyis spras śiṅ brgyan pa’am, yaṅ na de bźin gśegs pa’i mthu las byuṅ ba’i rin po che rnams kyi pho braṅ de spras pas na de skad ces bya’o. Cf. Rgvbh. p. 528: vipularatnavyūhamaṇḍalavyūhanivṛttitathāgatapariṣat...  de bźin gśegs pa thams cad kyi gnas źes bya bas yoṅs su bzuṅ ba’i mtshan ñid bstan te, gnas de gźan gyis bzuṅ ba ma yin gyi, de bźin gśegs pa’i źabs kyis bcags śiṅ byin gyis brlabs źes bya ba’i tha tshig go.  bsod nams chen po’i rgyan gyi tshogs bsags pa źes bya bas rgyu phun sum tshogs pa’i mtshan ñid bstan te, de bźin gśegs pa’i gnas chos kyi dbyiṅs de bsod nams daṅ ye śes kyi tshogs dpag tu med pa’i rgyu las byuṅ ba źes bya ba’i tha tshig ste, ye śes kyi tshogs dṅos su ma smos kyaṅ, chos kyi dbyiṅs de bsod nams daṅ ye śes kyi tshogs gñi ga yoṅs su rdzogs pa las thob pas na ye śes kyi tshogs kyaṅ zlas bstan te, tshogs de gñis byaṅ chub chen po thob pa’i rgyan yin pa’i phyir ro. de la bsod nams daṅ ye śes kyi tshogs che ba yaṅ gźi daṅ, skyed pa daṅ, raṅ bźin che ba’i phyir te; de la gźi ni de bźin gśegs pa’i sku’i phrin las so; skyed pa ni thugs kyi phrin las so; raṅ bźin ni gsuṅ gi phrin las te, sku daṅ thugs daṅ gsuṅ khyad par can de lta bu las byuṅ bas na chen po źes bya’o.  spyod pa chen po’i rgyu mthun pa źes bya ba daṅ saṅs rgyas thams cad kyi chos rnam par smin pas mṅon par ’grub pa źes bya ba’i tha tshig ’di gñis kyis ’bras bu phun sum tshogs pa’i mtshan ñid bstan te, de la spyod pa chen po źes bya ba ni sa daṅ pha rol tu phyin pa la sogs pa’i spyod pa la bya ba’am, yaṅ na saṅs rgyas daṅ byaṅ chub sems dpa’ chen po rnams kyi spyod pa yin pas na spyod pa chen po źes bya ste; spyod pa de dag daṅ mthun pa’i ’bras bu la rgyu mthun pa źes bya’o. saṅs rgyas thams cad kyi chos źes bya ba ni stobs daṅ mi ’jigs pa daṅ ma ’dres pa la sogs pa la bya’o. ci’i phyir saṅs rgyas kyi chos źes bya źe na? ñan thos daṅ raṅ saṅs rgyas la sogs pa daṅ thun moṅ ma yin pa’i phyir te, chos de dag gi rnam par smin pa las byuṅ bas na rnam par smin pas mṅon par grub pa źes bya’o.  byaṅ chub sems dpa’ chen po’i gnas źes bya bas rgyas pa’i mtshan ñid bstan te, gnas de na byaṅ chub sems dpa’ sa chen po la gnas pa rnams kyaṅ bźugs te, bcud kyis rgyas źes bya ba’i tha tshig go.  chos kyi dbyiṅs mtha’ yas par bstan źes bya bas rdzu ’phrul phun sum tshogs pa’i mtshan ñid bstan te, rdzu ’phrul gyi mthus zag pa daṅ bcas pa daṅ zag pa med pa’i chos rnams so so yid bźin du sbyar te bstan pa mtha’ yas pa la bya’o.  de bźin gśegs pa’i rnam par sprul pa’i byin gyi brlabs źes bya ba nas yon tan thams cad kyi tshogs dpag tu med ces bya ba’i bar gyis rdzu ’phrul de ñid las rnam pa dgur phye nas bstan te, dgu gaṅ źe na? 1) sprul pa daṅ sgyur ba’i rdzu ’phrul daṅ, 2) ñon moṅs pa med pa’i gźi’i rdzu ’phrul daṅ, 3) ’od gsal ba’i rdzu ’phrul daṅ, 4) phyin ci ma log pa’i rdzu ’phrul daṅ, 5) kun tu mdzes pa’i rdzu ’phrul daṅ, 6) dgos pa daṅ bcas pa’i rdzu ’phrul daṅ, 7) theg pa chen po’i chos la loṅs spyod pa’i rdzu ’phrul daṅ, 8) rgyun mi ’chad pa’i rdzu ’phrul daṅ, 9) bde ba daṅ ldan pa’i rdzu ’phrul te.
5a6-7: de la de bźin gśegs pa’i rnam par sprul pa’i byin gyi brlabs źes bya bas sprul pa daṅ sgyur ba’i rdzu ’phrul bstan te, de la sprul pa ni med pa las yod par sprul pa’o; sgyur ba ni rdo daṅ śiṅ la sogs pa’i dṅos po ṅan pa las gser daṅ dṅul daṅ rin po che la sogs par sgyur ba’o. 
chags pa med pa’i spyod yul gyi ye śes la ’jug pa źes bya bas ñon moṅs pa med pa’i gźi’i rdzu ’phrul bstan te, ’dod chags la sogs pa’i dri mas ma chags ma gos pa’i ye śes kyi chos kyi dbyiṅs de la ’jug pa’i phyir ro.  dga’ ba chen po yaṅ dag par skyed pa źes bya bas ’od gsal ba’i rdzu ’phrul bstan te, ’od gsal ba’i rdzu ’phrul gyis sems can rnams dga’ bar ’gyur ba’i phyir ro.  dran pa daṅ blo gros daṅ rtogs pa la ’jug pa źes bya bas phyin ci ma log pa’i rdzu ’phrul bstan te, dran pas dmigs pa la ma rmoṅs, blo gros kyis chos kyi don rtogs, rtogs pas chos kyi don de gtan la ’bebs śiṅ dbaṅ du gyur pas na phyin ci ma log pa’o.  kun nas ma smad pa źes bya bas kun tu mdzes pa’i rdzu ’phrul bstan te, rdzu ’phrul gyi spyod lam la sogs pas mdzes pas gźan gyis smad ciṅ ’phyas gdags pa la sogs pa med pa’i don to.  ye śes rnam par spyod pa źes bya bas dgos pa daṅ bcas pa’i rdzu ’phrul bstan te, ’jig rten daṅ ’jig rten las ’das pa’i ye śes rnam pa sna tshogs kyis so so’i skye bo daṅ ’phags pa rnams kyi don du gar rigs rigs su ston pa la bya’o.
Or, literally, "not consisting of that". 
ma chags pa’i rtogs pa la ’jug pa źes bya bas theg pa chen po’i chos la loṅs spyod pa’i rdzu ’phrul bstan te, de źes bya bas ni goṅ du smos pa’i ye śes kyi spyod pa la bya ste, ’jig rten gyi ye śes rnam par spyod pa la ma chags pa’i rdzu ’phrul gyis theg pa chen po’i chos la loṅs spyod ces bya ba’i don to.  phyi ma’i mtha’i bskal par mṅon par bstod pa źes bya bas rgyun mi ’chad pa’i rdzu ’phrul bstan te, rdzu ’phrul de daṅ nam du yaṅ mi ’bral bas rtag tu ldan par bsṅags śiṅ bśad ces bya ba’i tha tshig go.  yon tan thams cad kyi tshogs dpag tu med pa źes bya bas bde ba daṅ ldan pa’i rdzu ’phrul bstan te, ’jig rten daṅ ’jig rten las ’das pa’i yon tan dran pa ñe bar bźag pa la sogs pa, byaṅ chub kyi phyogs daṅ stobs daṅ mi ’jigs pa la sogs pa saṅs rgyas kyi chos rnams kyi yon tan rnams daṅ ldan na bde ba phun sum tshogs pa’i phyir ro.
5b7-6a1: bźugs te źes bya ba ni gnas de lta bu na spyod lam bźi’i tshul du bźugs pa’am, tshad med bźi’i tshul du bźugs pa la bya’o.
Akṣ has this paragraph – as in several cases also the following paragraphs – in common with other chapters of Msp, cf. the introduction. 
bcom ldan ’das chos thams cad kyi mñam pa ñid ni mṅon par rdzogs par saṅs rgyas,  chos kyi ’khor lo ni rab tu bskor,  slob ma śin tu dul ba mtha’ yas pa’i tshogs ni mṅa’  chos thams cad la dbaṅ ni brñes,  sems can thams cad kyi bsam pa’i tshul ni śin tu mkhyen,  dbaṅ po dam pa’i mchog ni brñes,  sems can thams cad kyi ñon moṅs pa’i bag chags kyi mtshams sbyor ba legs par ’joms pa la ni mkhas,  saṅs rgyas kyi mdzad pa lhun gyis grub pa ni rgyun ma chad ciṅ. 
bhagavān sarvadharmasamatābhisaṃbuddhaḥ;  supravartitadharmacakro;  ’nantaśiṣyagaṇasuvinītaḥ;  sarvadharmavaśitāprāptaḥ;  sarvasattvāśayasuvidhijñaḥ;  indriyaparamapāramitāprāptaḥ;  sarvasattvakleśavāsanānusaṃdhisamudghātanakuśalo;  ’nābhogabuddhakāryāpratiprasrabdho; 
b) [Qualities of the teacher (śāstṛsaṃpad):] The Lord had fully woken up to the fact that all moments of existence are of the same character, he had set the wheel of religion in motion (supravartitadharmacakro), training endless hosts of pupils (’nantaśiṣyagaṇasuvinītaḥ), having attained mastery over all moments of existence (sarvadharmavaśitāprāptaḥ),  he had set the wheel of religion in motion,  training endless hosts of pupils,  having attained mastery over all moments of existence,  knowing well all kinds of intentions in living beings,  having obtained exquisite abilities of perception, etc.,  skilful in subduing the habits of vice which are connections [to new births] in all beings,  never ceasing to perform his effortless Buddha-activities. 
bcom ldan ’das chos thams cad kyi mñam pa ñid ni mṅon par rdzogs par saṅs rgyas źes bya ba la sogs pa ni gnas de lta bu na bźugs pa’i ston pa phun sum tshogs pa’i yon tan rnam pa bźi bstan te, 1) bdag gi don yoṅs su rdzogs pa daṅ, 2) gźan gyi don yaṅ dag par brñes pa daṅ, 3) gźan gyi don byed nus pa daṅ, 4) bla na med pa’i mthu daṅ ldan pa’i yon tan no.
6a2-3: de la chos thams cad kyi mñam pa ñid ni mṅon par rdzogs par saṅs rgyas źes bya bas bdag gi don yoṅs su rdzogs pa bstan te, ’dus byas daṅ ’dus ma byas kyi chos thams cad kyi mñam pa ñid, stoṅ pa ñid daṅ, mtshan ma med pa mṅon par rdzogs par saṅs rgyas pa ñid bdag gi don yoṅs su rdzogs pa’o. 
chos kyi ’khor lo ni bskor źes bya ba daṅ slob ma śin tu dul ba mtha’ yas pa’i tshogs ni mṅa’ źes bya ba’i tshig gñis kyis gźan gyi don yaṅ dag par brñes pa bstan te, ji ltar chos kyi ’khor lo rab tu bskor ce na? gaṅ gi phyir slob ma śin tu dul ba mtha’ yas pa’i tshogs mṅa’ bas chos kyi ’khor lo rab tu bskor bar rig par bya’o.
de la chos kyi ’khor lo rab tu bskor ba yaṅ ’phags pa’i lam yan lag brgyad legs par bśad pa la bya ste, ’phags pa’i lam gyi chos de yaṅ ’khor lo daṅ ’dra ba’i phyir chos kyi ’khor lo źes bya ste, ji ltar ’khor lo ni lte ba daṅ rtsibs daṅ mu khyud gsum gyis ’khor lor gyur pa, de bźin du ’phags pa’i lam yan lag brgyad pa las yaṅ dag pa’i ṅag daṅ, yaṅ dag pa’i las kyi mtha’ daṅ, yaṅ dag pa’i ’tsho ba gsum ni tshul khrims kyi phuṅ por gtogs te, lte ba daṅ ’dra’o; yaṅ dag pa’i lta ba daṅ, yaṅ dag pa’i rtog pa daṅ, yaṅ dag pa’i dran pa daṅ, yaṅ dag pa’i rtsol ba bźi ni śes rab kyi phuṅ por gtogs te, rtsibs daṅ ’dra’o; yaṅ dag pa’i tiṅ ṅe ’dzin ni spros pa thams cad źi bar byed pas na mu khyud daṅ ’dra’o.
rnam pa gñis su na ji ltar ’khor lo rin po che des phyogs ma rgyal ba rnams ni rgyal bar byed, rgyal ba rnams su gnas ’cha’ ba, de bźin du ’phags pa’i lam gyi chos ’di yaṅ sa goṅ ma ma thob pa rnams ni sgrib pa las rgyal nas thob par byed, sgrib pa spaṅs nas thob pa rnams la ni gnas so.
rnam pa gsum du na ji ltar ’khor lo de mgyogs su ’gro źiṅ bla ’og kun tu dgra sel ba, de bźin du ’phags pa’i lam yan lag brgyad pa ’di yaṅ śes rab myur ba’i raṅ bźin can yin pas bla ma ni gśugs daṅ gzugs med pa’i khams kyi ñon moṅs pa sel, ’og tu ni ’dod pa’i khams kyi ñon moṅs pa sel bas na ’khor lo daṅ ’dra’o.
rnam pa bźir na chos kyi ’khor lo rnam pa bcu gñis lan gsum du bskor yaṅ bya ste, ’di ni sdug bsṅal gyi bden pa, ’di ni kun ’byuṅ ba’i bden pa, ’di ni ’gog pa’i bden pa, ’di ni lam gyi bden pa’o źes bstan pa daṅ; sdug bsṅal ni śes par bya, kun ’byuṅ ba ni spaṅ bar bya, ’gog pa ni mṅon du bya, lam ni bsgom par bya’o źes bstan pa daṅ; sdug bsṅal śes par byas zin pas yaṅ śes par bya mi dgos, kun ’byuṅ ba spaṅs zin pas yaṅ spaṅ mi dgos, ’gog pa mṅon du byas zin pas yaṅ mṅon sum du bya mi dgos, lam bsgoms zin pas yaṅ bsgom mi dgos źes de ltar ’phags pa’i bden pa bźi la lan gsum bśad na rnam pa bcu gñis su ’gyur ba de la chos kyi ’khor lo rab tu bskor ba źes bya’o. 
slob ma śin tu dul ba mtha’ yas pa’i tshogs ni mṅa’ źes bya ba ni lha daṅ mi’i naṅ na de bźin gśegs pas mi bstan mi bsgral ba med pas na lha daṅ mi thams cad slob ma yin, de ltar maṅ bas na mtha’ yas pa yin la, de dag bstan bslabs te, lam log pa las bzlog ciṅ yaṅ dag pa’i lam la źugs par gyur pa ni śin tu dul ba źes bya’o. Three qualities of bhagavān quoted in Rgvbh. p. 56-7 from Dhāraṇīśvararājasūtra = Tathāgatamahākaruṇānirdeśa, 1st chapter of the Msp. The next five qualities of the Lord are also quoted in Rgvbh., p. 511-20.  chos thams cad la dbaṅ ni brñes źes bya bas gźan gyi don byed nus pa bstan te, ’dus byas daṅ ’dus ma byas pa’i chos ’das pa daṅ, ma ’oṅs pa daṅ, dus riṅ pos chod pa daṅ, thag riṅ po na gnas pa yaṅ mṅon du gyur pa bźin du mkhyen ciṅ rtogs te, chos thams cad la dbaṅ brñes pas gźan gyi don byed pa la yaṅ thogs pa med pa’i phyir gźan gyi don byed nus pa’i yon tan du bstan to.  sems can thams cad kyi bsam pa’i tshul ni śin tu mkhyen źes bya ba la sogs pa tshig lhag ma bźis bla na med pa’i mthu daṅ ldan pa’i yon tan bstan te, tshig de bźi las kyaṅ saṅs rgyas kyi yon tan bla na med pa ston pas bla na med pa’i mthu daṅ ldan pa’i yon tan no. de ñid kyaṅ rnam pa bźi ste, 1) thun moṅ ma yin pa’i yon tan daṅ, 2) yo byad kyi tshogs daṅ ldan pa’i yon tan daṅ, 3) mi bskyod pa’i mthu daṅ ldan pa’i yon tan daṅ, 4) rgyun mi ’chad par sbyor ba’i yon tan no. de la sems can thams cad kyi bsam pa’i tshul ni śin tu mkhyen źes bya bas thun moṅ ma yin pa’i yon tan bstan te, sems can rnams kyi khams daṅ, raṅ bźin daṅ, bsam pa daṅ, bag la ñal ba rnams ci ’dra bar mkhyen nas, de daṅ mthun mthun du chos ston pa’o.  dbaṅ po dam pa’i mchog ni brñes źes bya bas yo byad kyi mchog daṅ ldan pa’i yon tan bstan te, mig la sogs pa’i dbaṅ po drug daṅ dad pa’i dbaṅ po la sogs pa ni rtogs śiṅ gtan la ’bebs pa’i yo byad yin te, de dag kyaṅ gźan gyi dbaṅ po daṅ mi ’dra bar gcig gis kyaṅ thams cad la dbaṅ byed nus pas dbaṅ po’i mchog ces bya ste; dper na mig gi dbaṅ pos lta nus pa, de bźin du ñan pa daṅ snom pa daṅ ro myaṅ ba la sogs pa dbaṅ po’i lhag ma rnams kyis bya ba yaṅ byed nus pa lta bu’o, de ltar dbaṅ po gcig gis kun gyi bya ba byed nus pa’i dam pa de yaṅ mthar phyin ciṅ mchog tu gyur pa brñes pa sna tshogs brñes pa źes bya’o.  sems can thams cad kyi ñon moṅs pa’i bag chags kyi mtshams legs par ’joms pa la ni mkhas źes bya bas mi skyo ba’i mthu daṅ ldan pa’i yon tan bstan te, khams gsum daṅ, ’gro ba lṅa daṅ, skye gnas bźi rnams su gtogs pa’i sems can thams cad kyi ñon moṅs pa’i bag chags thog ma med pa’i dus nas bsgos śiṅ bsags pa, phuṅ po phyi ma len pa’i ñiṅ mtshams sbyor ba legs par rtsa nas ’byin ciṅ ma lus pa spoṅ ba la skyo ba mi mkhyen pa’i phyir ro.  saṅs rgyas kyi mdzad pa lhun gyis grub pa ni rgyun ma chad ciṅ źes bya bas rgyun mi ’chad par sbyor ba’i yon tan bstan te, de bźin gśegs pa’i mdzad pa bstan pa ’di la ma źugs pa’i sems can rnams bstan pa ’di la gzud pa daṅ, btsud pa rnams yoṅs su smin par mdzad pa daṅ, smin pa rnams rnam par grol bar mdzad pa la ’bad ciṅ rtsol mi dgos par lhun gyis grub pa ñīd du gyur ciṅ sems can gyi mtha’ ji srid yod kyi bar du mdzad pa de gsum yoṅs su mi gtoṅ bas rgyun mi ’chad par sbyor ba źes bya’o.
rnam pa gñis su na tshig de dag gis bcom ldan ’das kyi yon tan rnam pa bźi bstan te, 1) mṅon par byaṅ chub pa’i yon tan daṅ, 2) chos ’chad pa’i yon tan daṅ, 3) mthu’i yon tan daṅ, 4) bdag daṅ gźan gyi don mi ñams pa’i yon tan no.
1) de la bcom ldan ’das chos thams cad mñam pa ñid ni mṅon par rdzogs par saṅs rgyas źes bya bas mṅon par byaṅ chub pa’i yon tan bstan te, mṅon par byaṅ chub pa yaṅ rnam pa gñis te, a) chos thams cad mṅon par byaṅ chub pa daṅ, b) mñam pa ñid mṅon par byaṅ chub pa’o; de la a) chos thams cad mṅon par byaṅ chub pa ni miṅ daṅ mtshan ma daṅ rnam par rtog pa rnams phyin ci ma log par thugs su chud pa’o; b) mñam pa ñid mṅon par byaṅ chub pa ni de bźin ñid thugs su chud pa ste; de la a) chos thams cad mṅon par byaṅ chub pas ni thogs pa med pa’i ye śes daṅ ldan par bstan te, b) de bźin ñid mṅon par byaṅ chub pas ni chags pa med pa’i ye śes daṅ ldan par bstan to.
2) chos kyi ’khor lo rab tu bskor, slob ma śin tu dul ba mtha’ yas pa’i tshogs ni mṅa’ źes pa’i tshig ’di gñis kyis chos ’chad pa’i yon tan bstan to.
3) chos thams cad la dbaṅ ni brñes źes bya ba la sogs pa’i tshig bźis mthu’i yon tan bstan te, mthu yaṅ skabs ’dir mṅon par śes pa drug po rdzu ’phrul daṅ, lha’i mig daṅ, gźan gyi sems śes pa daṅ, lha’i rna ba daṅ, sṅon gyi gnas dran pa daṅ, ’chi ’pho daṅ skye ba śes pa daṅ, zag pa zad pa mṅon par śes pa la bya ste. de la chos thams cad la dbaṅ brñes pas rdzu ’phrul gyi mṅon par śes pa bstan te, lha’i mig gis kyaṅ thag riṅ po na ’dug pa’i dṅos po mṅon sum du mthoṅ ba la sogs pa’i sgo nas chos thams cad la dbaṅ brñes pa’i phyir rdzu ’phrul gyi naṅ du bsdu’o; sems can thams cad kyi bsam pa’i tshul ni śin tu mkhyen pas gźan gyi sems śes pa daṅ lha’i rna ba daṅ sṅon gyi gnas dran pa gsum bstan to; dbaṅ po dam pa’i mchog ni brñes pa daṅ sems can thams cad kyi ñon moṅs pa’i bag chags kyi mtshams sbyor ba ’joms pa la mkhas pa gñis kyis zag pa zad pa’i mṅon par śes pa bstan te, zag pa ni ñon moṅs pa la bya’o. de la zad pa yaṅ gñen po daṅ spaṅ bar bya ba gñis kyis bstan te, gñen po ni dbaṅ po’i mchog go; spaṅ bar bya ba ni ñon moṅs pa’i bag chags so.
4) saṅs rgyas kyi mdzad pa lhun gyis grub par rgyun ma chad ces bya bas bdag daṅ gźan gyi don mi ñams pa’ yon tan bstan to.
rnam pa gsum du na bcom ldan ’das chos thams cad kyi mñam pa ñid ni mṅon par rdzogs par saṅs rgyas źes bya ba la sogs pas saṅs rgyas bcom ldan ’das kyi yon tan rnam pa brgyad bstan te, brgyad gaṅ źe na? 1) bdag gi don phun sum tshogs pa daṅ, 2) gźan gyi don phun sum tshogs pa daṅ, 3) ’khor phun sum tshogs pa daṅ, 4) mthu phun sum tshogs pa daṅ, 5) thabs mkhas pa phun sum tshogs pa daṅ, 6) ’dogs pa phun sum tshogs pa daṅ, 7) bya ba rdzogs pa phun sum tshogs pa daṅ, 8) skyes bu’i mthu’i sbyor ba phun sum tshogs pa’i yon tan rnams bstan te, mdo’i tshig brgyad daṅ go rims bźin sbyar ro. 
dge sloṅ brgya stoṅ phrag drug cu’i dge sloṅ gi dge ’dun chen po daṅ thabs cig ste:  thams cad kyaṅ caṅ śes pa’i sems daṅ ldan pa,  yaṅ dag pa’i śes pas sems śin tu rnam par grol ba,  ñon moṅs pa’i bag chags kyi mtshams sbyor ba thams cad legs par ’joms pa la brtson pa,  de bźin gśegs pa chos kyi rgyal po’i sras,  saṅs rgyas kyi chos zab mo la gnas par mkhas pa,  dmigs pa med pa’i chos las ṅes par byuṅ ba,  spyod lam mdzes pa phun sum tshogs pa,  sbyin pa’i gnas chen por gyur pa,  de bźin gśegs pa’i bka’ la śin tu źugs pa śa stag go. 
mahatā bhikṣusaṃghena sārdhaṃ ṣaṣṭyā bhikṣuśatasahasraiḥ;  sarvair ājāneyacittaiḥ;  samyagājñāsuvimuktacittaiḥ;  sarvakleśavāsanānusaṃdhisamudghātanābhiyuktais;  tathāgatadharmarājaputrair;  gambhīrabuddhadharmavihārakuśalair;  anālambanadharmanirjātaiḥ;  prāsādikeryāpathasaṃpannair;  mahā_dakṣiṇīyais;  tathāgatājñāsupratipannaiḥ; 
c) [Qualities of the congregation of monks (śrāvakaparṣatsaṃpad):] With him was a great congregation of six million monks,  all of them with disciplined minds,  free [from the obscurations of vices (kleśāvaraṇa) ] in thought because of right knowledge [of the four noble truths],  making efforts to subdue all habits of vice which are connections [to new births],  sons of the Tathāgata, the king of religion,  skilled in behaving according to the deep religion of the Buddha,  perfected in the moments of existence beyond objectification,  perfected by their gracious behaviour,  very worthy of gifts [as the fruit of giving to them will be great],  punctilious in following the instructions of the Tathāgata. 
dge sloṅ brgya stoṅ phrag drug cu’i dge sloṅ gi dge ’dun chen po daṅ źes bya ba la sogs pas bcom ldan ’das kyi ’khor phun sum tshogs pa bśad de, ’khor de’aṅ rnam pa gñis te; ñan thos kyi ’khor daṅ byaṅ chub sems dpa’i ’khor ro. de la de bźin gśegs pa’i bka’ la śin tu źugs pa źes bya ba yan chad kyis ni ñan thos kyi ’khor phun sum tshogs pa bstan to, de man chad kyis ni byaṅ chub sem dpa’i ’khor phun sum tshogs pa bstan to.
8b2-4: de la dge sloṅ brgya stoṅ phrag drug cu źes graṅs ṅes pa bstan pa yaṅ sṅon bcom ldan ’das las sdud pa pos mdo sde ’di thos pa’i tshe lha daṅ klu la sogs pa tshe riṅ po rnams kyaṅ ’khor de na ’khod pa de ñid phyis mdo sde ’di sdud pa’i tshe na yaṅ ’khod de, graṅs ṅes pa ’dis ma ’khrul pa’i don rtags su ruṅ źiṅ phyi ma rnams yid ches pa bya ba’i phyir smos so. dge sloṅ źes bya ba ni skabs ’dir ñon moṅs pa bcom pa la bya’o; dge ’dun źes bya ba ni lta ba daṅ spyod pa la sogs pa mthun pas lta ba gźan gyis mi phyed pa la bya’o; chen po źes bya ba ni rgyun du źugs pa la sogs pa’i ’bras bu thob pa la bya’o; gñis su na ñon moṅs pa bcom pas na chen po źes bya’o. Cf. Rgvbh. p.523. 
8b4-9a3 compares the discipline of the disciple with that of a well-bred horse with eight specified qualities. The eight following bhikṣu-qualities are stated to be related to these. thams cad kyaṅ caṅ śes pa’i sems daṅ ldan pa źes bya ba ni caṅ śes kyi yon tan brgyad po 1) dul ba’i yon tan des śiṅ g-yuṅ brtan che ba daṅ, 2) mi srun pa med pa’i yon tan grogs la za ’phra la sogs pas mi ’tshe ba daṅ, 3) rgyu’i yon tan rta’i rigs daṅ yul sa bzaṅ po nas skyes pa daṅ, 4) sems kyi yon tan ’gro ba’i gnas su ma phyin par bar ma dor zas la sems mi ’byuṅ ste lam na bsñab ciṅ mi za ba daṅ, 5) mgyogs pa’i yon tan ’gro ba’i gnas su myur du phyin par byed pa daṅ, 6) tshad kyi yon tan gzugs byad bzaṅ źiṅ boṅ che ba daṅ, 7) loṅs spyod kyi yon tan rtsa daṅ chas la ṅan ma mi byed ciṅ rtog pas mi ’chag pa daṅ, 8) lta ba’i yon tan ṅam grog daṅ g-yaṅ sa la sogs pa spaṅs te, lam bde ba mthoṅ źiṅ rtsol ba de bźin du ’phags pa ñan thos caṅ śes pa yaṅ 1) dul ba’i yon tan dbaṅ po mi rgod ciṅ thul ba daṅ, 2) mi srun pa med pa’i yon tan grogs la mi ’tshe źiṅ ’gran mi ṅa ba daṅ, 3) rgyu’i yon tan de bźin gśegs pa’ bstan pa las byuṅ ba daṅ, 4) sems kyi yon tan chos gos daṅ bsod sñoms daṅ mal stan ṅan ṅon gyis chog śes śiṅ gnas pas mtha’ na gnas te ’phags pa’i rigs kyis mgu ba daṅ, 5) mgyogs pa’i yon tan sa goṅ ma ma thob pa rnams myur du bsgyur te thob par byed pa daṅ, 6) tshad kyi yon tan dge spyod pa la brtson ’grus ha caṅ brtun pa daṅ le lo’i skyon du ma gyur par tshad gcig tu mi ñams par rgyun du spyod pa daṅ, 7) loṅs spyod kyi yon tan dad pas byin pa’i zas daṅ gos bsod nams su mi ’gyur źiṅ gnas ma yin par chud mi gson pa daṅ, 8) lta ba’i yon tan yaṅ dag pa’i lta ba’i yon tan ldan źiṅ log pa’i lam spaṅs te dam pa’i lam du źugs pa’i yon tan ’di brgyad daṅ ldan pa la caṅ śes pa źes bya’o. tshig lhag ma brgyad ni yon tan de brgyad daṅ go rims bźin du sbyar te.  yaṅ dag pa’i śes pas sems śin tu rnam par grol ba źes bya ba ni ’phags pa’i bden pa bźi kun tu śes pa daṅ rtogs pas ñon moṅs pa’i sgrib pa las sems rnam par grol ba la bya’o.  ñon moṅs pa’i bag chags kyi mtshams sbyor ba thams cad legs pa ’joms pa la brtson pa źes bya ba ni ’dod chags la sogs pa’i ñon moṅs pa phuṅ po phyi ma len pa’i ñiṅ mtshams sbyor ba ’joms pa la brtson źes bya ba’i tha tshig go.  de bźin gśegs pa chos kyi rgyal po’i sras źes bya ba la de bźin gśegs pa’i sgra ni chos thams cad phyin ci ma log par thugs su chud pa la bya ste, de ltar thugs su chud pas chos thams cad la dbaṅ thob pa ni rgyal po źes bya’o, de’i gsuṅ rab las byuṅ ba’i phyir sras so.  saṅs rgyas kyi chos zab mo la gnas par mkhas pa źes bya ba ni saṅs rgyas kyi chos gaṅ zag la bdag med pa daṅ rten ciṅ ’brel te ’byuṅ ba zab mo la dmigs śiṅ spyod pa la mkhas źes bya ba’i don to.  Alternatively read ālambanadharmanirjātair – "perfected in the moments of existence that have as their object absence of the characteristic (nimitta) of views on a self (ātmadṛṣṭi) and so on" with ṭ. fol. 9a7: dmigs pa’i chos las ṅes par byuṅ ba źes bya ba ni bdag tu lta ba la sogs pa mtshan ma med pa’i dmigs pa las skye źes bya ba’i don to. T2 p. 583a13: ¶]•ø™k•Õ yin zheng fa sheng confirms this to be an archaic reading, while T1 p. 184b1 has ṃL•Õ™kś‘ wu sheng fa ren, equivalent to anutpattikadharmakṣānti or the like.  spyod lam mdzes pa phun sum tshogs pa źes bya ba ni spyod lam bźi car bzaṅ źiṅ mdzes pa’i don to.  sbyin pa’i gnas chen por gyur pa źes bya ba ni de dag la yon phul na rnam par smin pa’i ’bras bu dam pa thob par ’gyur bas lha daṅ mi rnams kyi bsod nams kyi źiṅ du gyur ces bya ba’i don to.  de bźin gśegs pa’i bka’ la śin tu źugs pa śa stag go źes bya ba ni de bźin gśegs pa’i bka’ las rdul tsam ’gal bar mi byed ces bya ba’i don to. 
byaṅ chub sems dpa’i dge ’dun chen po daṅ thabs cig ste:  saṅs rgyas kyi źiṅ sna tshogs nas ’dus pa, graṅs med, tshad med, dpag tu med, bsam gyis mi khyab, mtshuṅs pa med, dpe med, gźal du med, bskyad du med, brjod du med pa’i byaṅ chub sems dpa’ sems dpa’ chen po rnams thabs cig ste.  sems kyi skad cig la saṅs rgyas kyi źiṅ mtha’ yas pa rtsal gyis gnon ciṅ, ’oṅ ba daṅ ’gro ba la mkhas pa,  de bźin gśegs pa thams cad la mchod ciṅ rim gro byed par byuṅ ba,  saṅs rgyas kyi chos mñan pa daṅ yoṅs su tshol bas mi ṅoms pa,  rtag tu rgyun mi ’chad par sems can thams cad yoṅs su smin par bya ba la brtson pa,  thabs daṅ śes rab dam pa’i mchog thob pa,  sgrib pa med pa’i rnam par thar pa daṅ ye śes la rab tu gnas pa,  rtog pa daṅ rnam par rtog pa daṅ spros pa thams cad las yaṅ dag par ’das pa,  thams cad mkhyen pa ñid kyi sa la ñe bar gyur pa;  śa stag la ’di lta ste: 1) byaṅ chub sems dpa’ glog gi lha źes bya ba daṅ, 2) byaṅ chub sems dpa’ g-yul las rnam par rgya ba daṅ, 3) byaṅ chub sems dpa’ rnam par snaṅ ba’i sñiṅ po daṅ, 4) byaṅ chub sems dpa’ rtsal gyis dpa’ ba daṅ, 5) byaṅ chub sems dpa’ yid gñis śin tu ’joms pa daṅ, 6) byaṅ chub sems dpa’ sgra rnam par bsgrags pa daṅ, 7) byaṅ chub sems dpa’ rnam par lta ba’i mig daṅ, 8) byaṅ chub sems dpa’ mun pa daṅ bral ba daṅ, 9) byaṅ chub sems dpa’ ’jam dpal la sogs pa byaṅ chub sems dpa’ sems dpa’ chen po graṅs med, dpag tu med, bskyad du med, bsam gyis mi khyab, mtshuṅs pa med, dpe med, gźal du med, tshad med, brjod du med pa’i yaṅ brjod du med pa dag daṅ thabs cig go; 
mahatā ca bodhisattvagaṇena sārdhaṃ;  nānābuddhakṣetrasaṃnipatitair asaṃkhyāpramāṇāprameyācintyāsamānupamātulyāparimitānabhilapyair bodhisattvair mahāsattvair sārdhaṃ;  cittakṣaṇānantabuddhakṣetravikramavikrāntair āgatigatikuśalaiḥ;  sarvatathāgatapūjopasthānābhyutthitair;  atṛptabuddhadharmaśravaṇaparyeṣṭibhiḥ;  satatasamitaṃ sarvasattvaparipācanānuyuktaiḥ;  prajñopāyapāramiprāptair;  anāvaraṇamokṣajñānapratiṣṭhitaiḥ;  sarvakalpavikalpaprapañcasamatikrāntaiḥ;  sarvajñabhūmyāsannībhūtais;  tad yathā vidyuddevena ca bodhisattvena yuddhajayena ca bodhisattvena vairocanagarbheṇa ca bodhisattvena parākramavikrameṇa ca bodhisattvena vimatisamudghātinā ca bodhisattvena vighuṣṭaśabdena ca bodhisattvena vyavalokanacakṣuṣā ca bodhisattvena vigatatamasā ca bodhisattvena maitreyeṇa ca bodhisattvena mañjuśriyā caivaṃpramukhair asaṃkhyeyāprameyāparimitācintyāsamānupamāpramāṇānabhilāpyānabhilāpyair bodhisattvair mahāsattvaiḥ sārdham; 
d) [Qualities of the congregation of bodhisattvas (bodhisattvaparṣatsaṃpad):] With him was also a great congregation of bodhisattvas.  The bodhisattvas, the great beings, had assembled from different Buddha-fields and they were innumerable, their number was infinite, immeasurable, unthinkable, beyond measure, unspeakable  They were possessed of the power to pass through infinite Buddha-fields in an instant [to hear teachings in the presence of Tathāgatas], and thus skilled in coming and going,  ready to pay homage to and serve all the Tathāgatas,  untiring in the quest to hear the religion of the Buddha,  constantly striving to bring all beings to spiritual maturity,  having attained the highest in skill in means and insight,  established in unobstructed liberation and wisdom,  transcending all thought-constructions, fictions and discursive thinking,  near the stage of omniscience [the fruit, the stage of a Buddha]  They were the bodhisattva Vidyuddeva, the bodhisattva Yuddhajaya, the bodhisattva Vairocanagarbha, the bodhisattva Parākramavikrama, the bodhisattva Vimatisamudghātin, the bodhisattva Vighuṣṭaśabda, the bodhisattva Vyavalokanacakṣur, the bodhisattva Vigatatamas, the bodhisattvas Maitreya and Mañjuśrī and so on, with innumerable bodhisattvas, great beings whose number was immeasurable, beyond measure, unthinkable, unequalled, incomparable, peerless, infinite, unspeakable, again unspeakable. 
byaṅ chub sems dpa’i dge ’dun chen po daṅ thabs cig ste źes bya ba la sogs pas byaṅ chub sems dpa’i ’khor phun sum tshogs pa bstan to. Cf. Rgvbh. p.523-24.
9b2-6: de la byaṅ chub ni zad la mi skye ba’i ye śes te, de ṅes par thob par sems pa la byaṅ chub sems dpa’ źes bya’o – "There awakening (bodhi) is knowledge of unbornness in the perishing things (kṣayānutpādajñāna), and one having the intention surely to attain this is a bodhisattva."
dge ’dun ni sṅa ma bźin no. chen po ni 1) chos daṅ, 2) sems daṅ, 3) mos pa daṅ, 4) bsam pa daṅ, 5) tshogs daṅ, 6) dus daṅ, yaṅ dag par ’grub pa’i mtshan ñid chen po rnam pa bdun daṅ ldan pa’i phyir te; de la 1) chos chen po ni byaṅ chub sems dpa’ rnams la śes rab kyi pha rol tu phyin pa stoṅ phrag brgya ba1 la sogs pa chos bstan pa śin tu che ba’i phyir ro; 2) sems bskyed pa chen po ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed pa’i phyir ro; 3) mos pa chen po ni chos zab ciṅ rgya che ba de dag ñid la mos pa’i phyir ro; 4) bsam pa chen po ni sems can thams cad la phan pa daṅ bde ba skyed pa’i bsam pa daṅ ldan pa’i phyir ro; 5) tshogs chen po ni bsod nams daṅ ye śes kyi tshogs dpag tu med pa’i phyir ro; 6) dus chen po ni bskal pa graṅs med pa gsum gyis byaṅ chub ’thob pa’i phyir ro; 7) yaṅ dag par ’grub pa chen po ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub yaṅ dag par ’grub pa’i phyir ro. 
saṅs rgyas kyi źiṅ sna tshogs nas ’dus pa źes bya bas ma ’oṅs pa’i dus kyi skye bo chos don du mi gñer ba daṅ le lo can gyi gñen por bstan te; byaṅ chub sems dpa’ chen po ’di lta bu dag kyaṅ chos ñan pa’i phyir thag riṅ po nas ’du na, bdag cag thag ñe ba na ’dug pa lta ci smos sñam pa’i sems bskyed pa’i phyir ro.
Similar expression in Dbh. p. 222-25. ṭ. fol. 9b7-10a2: byaṅ chub sems dpa’i yon tan phun sum tshogs pa yaṅ rnam pa gñis kyis bstan te, gñis gaṅ źe na? ’di lta ste, 1) saṅs rgyas la bsñen bkur byed pa phun sum tshogs pa daṅ, 2) sems can yoṅs su smin par byed pa phun sum tshogs pa’o. saṅs rgyas la bsñen bkur byed pa phun sum tshogs pa’aṅ rnam pa gsum ste, a) tshegs chuṅ ṅus saṅs rgyas maṅ po la bsñen bkur byed pa daṅ, b) bsod nams spel bas bsñen bkur byed pa daṅ, c) ye śes spel bas saṅs rgyas la bsñen bkur byed pa’o. 
sems kyi skad cig la saṅs rgyas kyi źiṅ mtha’ yas pa mthu rtsal gyis gnon ciṅ ’oṅ ba daṅ ’gro ba la mkhas pa źes bya bas tshegs chuṅ ṅus saṅs rgyas maṅ po la bsñen bkur byed pa bstan te, de bźin gśegs pa la chos ñan pa’i phyir sems kyi skad cig gcig la yaṅ saṅs rgyas kyi źiṅ brgya stoṅ du rdzu ’phrul gyi rtsal gyis gnon ciṅ ’oṅ ba daṅ ’gro ba la mkhas pa źes bya ba’i don to.
On āgatigati, cf. infra. 
de bźin gśegs pa thams cad la mchod ciṅ rim gro byed par byuṅ ba źes bya bas bsod nams spel bas saṅs rgyas la bsñen bkur byed pa bstan te, de ltar saṅs rgyas kyi źiṅ mtha’ yas par skad cig gcig la yaṅ chos ñan du ’gro ba de ñid kyis de bźin gśegs pa la chos ñid kyi mchod ciṅ rim gror byed pa yin te, der byuṅ ba ni de lta bu spyod pa’i bdag ñid du spyod pa la bya’o.  chos ñan pa daṅ yoṅs su tshol bas mi ṅoms pa źes bya bas ye śes spel bas saṅs rgyas la bsñen bkur byed pa bstan te, bdag gis saṅs rgyas kyi chos yoṅs su smin par bya ba daṅ mñan pa daṅ tshol bas chog mi śes śes bya ba’i don to.  rtag tu rgyun mi ’chad par sems can thams cad yoṅs su smin par bya ba la brtson pa źes bya bas sems can yoṅs su smin par bya ba phun sum tshogs pa bstan te, sems can gyi mtha’ ji srid yod kyi bar du sems can gyi don byed pas mi skyo ba’i phyir te, don du na tshig gcig po ’dis ni sems can yoṅ su smin par bya ba phun sum tshogs pa spyir ston to. tshig lhag ma bźis ni bye brag bstan te, de yaṅ a) yoṅs su smin pa bla na med pa daṅ, b) yoṅs su smin pa don yod pa daṅ, c) yoṅs su smin pa maṅ ba daṅ, d) yoṅs su smin pa kha na ma tho ba med pa’o.  de la thabs daṅ śes rab dam pa’i mchog thob pa źes bya bas yoṅs su smin pa bla na med pa (a) bstan te, thabs kyis rgya che ba la mkhas pa daṅ, śes rab kyis zab pa la mkhas pa ’di gñis kyis sems can yoṅs su smin par byed pa ni gźan la med pas bla na med pa yin no.  sgrib pa med pa’i rnam par thar pa daṅ ye śes la rab tu gnas pa źes bya bas yoṅs su smin pa don yod pa (b) bstan te, ñan thos kyi rnam par thar pa lta bur śes bya’i sgrib pa daṅ bcas pa la gnas pa ma yin gyi, byaṅ chub sems dpa’i rnam par thar pa cis kyaṅ ma bsgribs pa daṅ, ye śes cis kyaṅ ma bsgribs pa la gnas źes bya ba’i don to. rnam pa gñis su rnam par thar pa chud bar byed pa ni ye śes kyis byed de, ye śes de yaṅ ji lta bu źe na? ye śes sgrib pa med pa la gnas źes bya bar yaṅ bśad do.  rtog pa daṅ rnam par rtog pa daṅ spros pa thams cad las śin tu yaṅ dag par ’das pa źes bya bas yoṅs su smin pa maṅ ba (c) bstan te, rtog pa ni rtsiṅ bar rtog pa’o, rnam par rtog pa ni źib mor rtog pa ste, rtog pa de ñid sems ma źi ba’i mtshan ma yin pas spros pa źes bya’o. de dag spaṅs pa ni yaṅ dag par ’das pa’o.  thams cad mkhyen pa ñid kyi sa la ñe bar gyur pa śa stag ces bya bas yoṅs su smin pa kha na ma tho ba med pa (d) bstan te, saṅs rgyas kyi sa kun du ’od thob tu ñe źes bya ba’i tha tshig ste, ’dis ’bras bu phun sum tshogs pa yaṅ bstan to. The samantaprabhā buddhabhūmiḥ is mentioned as Mvy III no. 102 and Dharmasaṃgraha no. 65.  The list of bodhisattvas is relatively short. Some names are found in other texts: Vidyuddeva in PraS § 15D and Vkn p. 101, no. 33, Yuddhajaya is mentioned in To no. 4322, Vairocanagarbha in Gv p. 28 and Mmk p. 635, Parākramavikrama in Gv p. 34722, Vimatisamudghātin in Sdhmp p. 194, Vighuṣṭaśabda in Gv p. 3879 and Mvy 6841. Vyavalokanacakṣus is not identified, while Vigatatamas is the name of a Buddha in Bhadra no. 111, Maitreya and Mañjuśrī passim. The meanings of the names are explained in ṭ. fol. 10b6-11b1: byaṅ chub sems dpa’ glog gi lha źes bya ba la, glog ni ’gyur źiṅ mi rtog pa’i don, lha źes bya ba ni rol pa’am spyod pa’i don te, mi rtog pa’i chos la rol pa’am spyod ces bya ba’i tha tshig go; byaṅ chub sems dpa’ g-yul las rnam par rgyal źes bya ba ni ñon moṅs pa’i dgra’i g-yul las rgyal ba’o; byaṅ chub sems dpa’ rnam par snaṅ ba’i sñiṅ po źes bya ba ni ’od ’phro rnam pa sna tshogs daṅ ldan pa źes bya ba’i don to, sñiṅ po de lta bu ’byuṅ ba’i gnas la bya’o, yaṅ na sems can gyi don du sems can daṅ sems can ma yin pa’i dṅos po sna tshogs su snaṅ ba la bya ste, de ñid gtso bor gyur pa la sñiṅ po źes bya’o; byaṅ chub sems dpa’ rtsal gyis dpa’ ba źes bya ba ni sa goṅ ma thob pa’i rnams thob ciṅ gnon pa’i rtsal daṅ ldan pa’o; byaṅ chub sems dpa’ yid gñis śin tu ’joms pa źes bya ba ni bden pa daṅ dkon mchog la sogs pa la yid gñis su gyur pa ’joms pa’o; byaṅ chub sems dpa’ sgra rnam par bsgrags źes bya ba ni chos kyi seṅ ge’i sgra rnam pa sna tshogs sgrogs pa’o; byaṅ chub sems dpa’ rnam par lta ba’i mig ces bya ba ni śes rab kyi spyan gyis sems can gyi don rnam pa sna tshogs la rab tu lta ba’o; byaṅ chub sems dpa’ mun pa daṅ bral ba źes bya ba ni mi śes pa’i mun pa thams cad spaṅs pa’o; byams pa źes bya ba ni dus thams cad du byams pa’i tiṅ ṅe ’dzin la sñoms par źugs pa’i phyir ro; ’jam dpal źes bya ba ni de bźin gśegs pa rin po che’i sñiṅ po’i spyan sṅar ’khor los sgyur ba’i rgyal po rtsibs kyi mu khyud kyi sras dbaṅ po’i tshigs źes bya bar gyur pa’i tshe byaṅ chub sems bskyed pa na bcom ldan ’das des: rigs kyi bu khyod ni śin tu yon tan daṅ ye śes daṅ ldan pas na gaṅ gi phyir sems can thams cad kyi don gyi phyir de ltar rab daṅ mchog gi blo gros bkra śis pa byas śiṅ saṅs rgyas kyi źiṅ gi yon tan bkod pa rab mchog bzuṅ bas, rigs kyi bu, khyod ’jam dpal źes bya’o źes gsuṅs pa lta bu’o. sogs pa źes bya ba ni graṅs dpag tu med pa’i byaṅ chub sems dpa’ rnams las ’dir gtso bor gyur pa rnams yon tan daṅ rjes su mthun pa’i cuṅ zad cig smos su zad kyi, gźan rnams sogs pa’i naṅ du ’dus te, ’khor ’di lta bu daṅ bcom ldan ’das thabs cig tu bźugs so źes bya bar sbyar ro. ’dir ’phags pa ñan thos kyi ’khor sṅar smos la, byaṅ chub sems dpa’ phyis smos pa yaṅ, ’phags pa ñan thos rnams don ñuṅ źiṅ bya ba ñuṅ la de bźin gśegs pa’i rag la brten pas rtag tu źabs ’briṅ na ṅes par ’khod pa’i phyir sṅar smos so; byaṅ chub sems dpa’ rnams ni gźan la rag la mi brten par ’jig rten gyi khams sna tshogs su sems can sna tshogs kyi don la de bźin gśegs te, ma ṅes pas phyis smos so. 
 
II. Upodghāta; 
Introduction 
A list of the contents of the upodghāta then follows, gleṅ bslaṅ ba yaṅ rnam pa bdun gyis bstan te: a) bstan pa phun sum tshogs pa daṅ, b) bstan pa daṅ rjes su mthun pa’i ’od zer phun sum tshogs pa daṅ, c) bstan pa’i gźi phun sum tshogs pa daṅ, d) ston pa’i bdag ñid chen po brjod pa phun sum tshogs pa daṅ, e) ṅes par gdon mi za ba’i gtam phun sum tshogs pa daṅ, f) dris pa la lan glan pas ’di ni bźugs pa’i de bźin gśegs pas gźan gyi yon tan bsṅags pa phun sum tshogs pa daṅ, g) mthu chen po bstan pa phun sum tshogs pa’o. a) de nas bcom ldan ’das byaṅ chub sems dpa’i spyod pa la rab tu ’jug pa daṅ ṅes par ’byuṅ ba źes bya ba nas gsal bar mdzad do yaṅ dag par rab tu ston to źes bya ba’i bar gyis bstan pa phun sum tshogs pa bstan to; b) de nas bcom ldan ’das de lta bu śin tu rnam par ṅes pa’i don ’dus pa chen po’i le’u źes bya ba nas lus daṅ sems rab tu tshim par gyur ciṅ bdag ñid bde ba thams cad daṅ ldan pa sñam du śes pa’i bar gyis bśad pa daṅ rjes su mthun pa’i ’od zer phun sum tshogs pa bstan to; c) rin po che bkod pa’i ’khor gyi khyams su bcom ldan ’das kyi spyan sṅar źes bya ba nas lhan cig tu oṅs te de dag ’oṅ ba’i sṅa ltas so źes bya ba’i bar gyis bstan pa’i gźi phun sum tshogs pa bstan to; d) bcom ldan ’das kyis de skad ces bka’ stsal nas riṅ po ma lon par de nas de’i tshe źes bya ba nas ’khor daṅ bcas te padma’i sñiṅ po de dag la skyil mo kruṅ du ’khod do źes bya ba’i bar gyis ston pa’i bdag ñid chen po brjod pa phun sum tshogs pa bstan to; e) de nas saṅs rgyas kyi mthus tshe daṅ ldan pa śā ri’i bu stan nas laṅs te źes bya ba nas ’gro ba daṅ ’oṅ ba med pa ni ’phags pa rnams kyi ’gro ba’o źes bya ba’i bar gyis ṅes par gdon mi za ba’i gtam phun sum tshogs pa bstan to; f) de nas tshe daṅ ldan pa śa radva ti’i bus byaṅ chub sems dpa’ blo gros mi zad pa la ’di skad ces smras źes byas ba nas gaṅ dag na byaṅ chub sems dpa’ yoṅs su dag pa ’di lta bu dag ’khod pa’i saṅs rgyas kyi źiṅ de dag ni śin tu ñuṅ ṅo źes bya ba’i bar gyis dris pa lan glan pas ’di ni bźugs pa’i de bźin gśegs pa’i gźan gyi yon tan bsṅags pa phun sum tshogs pa bstan to; g) de nas tshe daṅ ldan pa śa radva ti’i bus źes bya ba nas phyogs bcu’i saṅs rgyas kyi źiṅ tshad pa nas chos ñan pa’i phyir ’dus so źes bya ba’i bar gyis mthu chen po bstan pa phun sum tshogs bstan to. 
de nas bcom ldan ’das byaṅ chub sems dpa’i spyod pa la rab tu ’jug pa daṅ ṅes par ’byuṅ ba sgrib pa med pa’i sgo źes bya ba chos kyi rnam graṅs;  byaṅ chub sems dpa’i lam bkod pa la dmigs pa;  saṅs rgyas kyi chos zab mo thams cad daṅ stobs bcu daṅ mi ’jigs pa yoṅs su ’grub pa’i ye śes kyi ’byuṅ gnas;  chos thams cad la dbaṅ byed pa’i tshul daṅ gzuṅs kyi phyag rgya’i sgor ’jug pa;  so so yaṅ dag par rig pa śin tu rnam par ṅes pa la gzud pa’i sgor ’jug pa;  mṅon par śes pa chen po’i ye śes la gzud pa’i sgor ’jug pa;  phyir mi ldog pa’i chos kyi ’khor lo;  mi skye źiṅ mi ldog pa’i chos rab tu ston pa;  bgrod pa gcig pa’i lam du yaṅ dag par gźol ba;  theg pa thams cad theg pa gcig tu mtshuṅs pa ñid la yaṅ dag par gźol ba;  tshul gcig pa’i chos kyi dbyiṅs dbyer med pa la ’jug pa;  sems can thams cad kyi bsam pa daṅ dbaṅ po la gzud par bstan pa;  sñiṅ po’i rjes su soṅ ba’i chos rnam par ṅes pa;  bdud kyi ’khor thams cad śin tu rnam par ’joms par byed pa;  tshul bźin gyi chos la gzud pa’i sgor ’jug pa;  ñon moṅs pa daṅ lta bar gyur pa thams cad ’dul ba;  chags pa med pa’i śes rab daṅ ye śes kyi rjes su ’jug pa;  mtha’ yas śiṅ mtshuṅs pa med pa’i bsṅo ba la mkhas pa’i thabs kyi ye śes bstan pa;  saṅs rgyas kyi chos thams cad kyi mñam pa ñid kyi ye śes kyi rjes su ’jug pa;  thogs pa med pa’i ye śes kyi byin gyi rlabs kyi sgor ’jug pa;  chos thams cad kyi ji lta ba bźin du śin tu gtan la bab par bstan pa;  mi rtog rnam par mi rtog pa’i mñam pa ñid la ’jug pa;  rten ciṅ ’brel bar ’byuṅ ba zab mo khoṅ du chud pa;  bsod nams daṅ ye śes kyi tshogs chen po thams cad bsags pa;  saṅs rgyas kyi sku daṅ gsuṅ daṅ thugs kyi mñam pa ñid kyi rgyan gyi rjes su soṅ ba;  dran pa daṅ blo gros daṅ rtogs pa daṅ mos pa daṅ śes rab mi zad pa mṅon par sgrub pa;  ñan thos kyi theg pas gdul ba’i phyir ’phags pa’i bden pa’i tshul la ’jug pa;  raṅ saṅs rgyas kyi theg pas gdul ba’i phyir lus daṅ sems rab tu dben pa’i śes pa;  theg pa chen pos gdul ba’i phyir thams cad mkhyen pa’i ye śes kyi sar dbaṅ bskur ba thob pa;  de bźin gśegs pa’i yon tan brjod pa’i phyir chos thams cad la dbaṅ byed pa’i tshul la ’jug pa;  gsuṅ ṅo, ston to, rab tu ston to, mos par mdzad do, ’dzin du ’jug go, klog tu ’jug go, śes par mdzad do, rnam par rig par mdzad do, rab tu śes par mdzad do, rab tu ’jug par mdzad do, ’grel to, rnam par ’byed do, gsal bar mdzad do, yaṅ dag par rab tu ston to; 
atha khalu bhagavān bodhisattvacaryāpraveśaniryātyanāvaraṇamukhaṃ nāma dharmaparyāyaṃ;  bodhisattvamārgavyūhālambanaṃ;  sarvagambhīrabuddhadharmadaśabalavaiśāradyapariniṣpattijñānākāraṃ;  sarvadharmādhipateyanayadhāraṇīmudrāmukhapraveśaṃ;  suviniścitapratisaṃvidavatāraṇamukhapraveśaṃ;  mahābhijñājñānāvatāraṇamukhapraveśam;  avaivartikadharmacakram;  anutpādānāvartikadharmaprakāśanam;  ekāyanamārgasamavasaraṇaṃ;  sarvayānaikayānasamatāsamavasaraṇam;  asaṃbhinnaikanayadharmadhātupraveśaṃ;  sarvasattvāśayendriyāvatāraṇanirdeśaṃ;  sārānugatadharmaviniścayaṃ;  sarvamāramaṇḍalavidhvaṃsanaṃ;  yoniśodharmāvatāraṇamukhapraveśaṃ;  sarvakleśadṛṣṭigatadhamanam;  asaṅgaprajñājñānānuvartakam;  anantātulyapariṇāmanākauśalyopāyajñānanirdeśaṃ;  sarvabuddhadharmasamatājñānānuvartakaṃ;  apratihatajñānādhiṣṭhānamukhapraveśam;  sarvadharmayathābhūtopadeśam;  akalpāvikalpasamatāpraveśaṃ;  gambhīrapratītyasamutpādādhigamanaṃ;  sarvamahāpuṇyajñānasaṃbhāropacayaṃ;  buddhakāyavākcittasamatālaṃkārānugatam;  akṣayasmṛtimatigatyadhimuktiprajñābhinirhāram;  āryasatyanayapraveśaṃ śrāvakayānavineyārthāya;  kāyacittapravivekajñānaṃ pratyekabuddhayānavineyārthāya;  sarvajñajñānabhūmyabhiṣekapratilambhaṃ mahāyānavineyārthāya;  sarvadharmādhipateyanayapraveśaṃ tathāgataguṇodbhāvanārthāya;  bhāṣate deśayati prakāśayaty ārocayati samādāpayati vācayati jñāpayati vijñāpayati prajñāpayati pravartayati vivarati vibhajayaty uttānīkaroti samprakāśayati sma. 
a) [Qualities of the teaching (nirdeśasaṃpad):] Then the Lord, the discourse on religion called The Unobstructed Gate of Penetration into and Going Forth in the Practice of a Bodhisattva [being the body (kāya) of this sūtra],  which [has the following properties (guṇa):] has the arrangement of the bodhisattva’s way as its object,  is the source of the wisdom that accomplishes all the profound teachings of a Buddha [on selflessness in the person and the moments of existence], the ten powers and his intrepidities,  is the entering of the gate which is the seal of retaining in memory, the method for mastering all moments of existence,  is the entering of the gate leading to the well determined special kinds of knowledge,  is the entering of the gate leading to knowledge of the great supernormal knowledges,  is the wheel of religion never turning back [from the incomparable awakening (anuttarabodhi) ],  is teaching the religion of not turning back, the religion of non-origination,  is uniting to the way to be traversed alone,  is uniting all ways in the sameness of the one way,  is the entrance into the unadulterated totality of all moments of existence which is of one single principle,  is the teaching of how to understand intentions and abilities in all beings,  is determining the religion that conforms to the essential [which is not destroyed by the Evil One and the heretics],  is the destruction of all regions of the Evil One,  is the entering of the gate leading to the basic moments of existence,  is subduing all vices and views,  is in accordance with unhindered insight and knowledge,  is teaching the knowledge of expedient means which is skill in transforming [into awakening] in an infinite and incomparable way,  is in accordance with knowledge of the fact that all qualities of a Buddha are the same [and of one taste in being empty (śūnyataikarasa) ],  is the entering of the gate into mastering the unhindered knowledge [in seeing all things without effort (anābhoga) ],  is the teaching of all moments of existence such as they really are,  is the entering into the sameness which is beyond thought-constructions and fictions,  is the understanding of the deep dependent origination,  is the gathering of the complete accumulation of great merit and knowledge,  is in accordance with the sameness of the Buddha’s ornaments of body, speech and mind,  is realization of imperishable recollection, intelligence, understanding, devotion and insight,  is the entrance into the teaching of the noble truths for the sake of those to be educated by means of the disciples’ way,  is knowledge of physical and mental isolation [like the rhinoceros (khaḍgaviṣāṇakalpa) ] for the sake of those to be educated by means of the isolated buddha’s way,  is attainment of the consecration for the stage of omniscience [or buddhahood] for the sake of those to be educated by means of the great way,  and is the entrance into the method for mastery [by knowledge] of all moments of existence for the sake of proclaiming the virtues of the Tathāgatas,  he taught, pointed out, made clear, declared, made accepted, caused to be recited, made known, announced, explained, displayed, revealed, defined, proclaimed, and expounded. 
bstan pa phun sum tshogs pa.
The meanings of these terms are interpreted in ṭ. fol. 14a7-b6, vide infra in loco.
12a2-5: de nas bcom ldan ’das źes bya ba la sogs pas mdo sde’i lus daṅ yon tan bstan te, sṅar smos pa’i gnas de na ’khor de lta bu dag daṅ thabs cig tu bźugs nas mdo sde ’di lta bu gsuṅs so. rab tu ston to źes ’byuṅ ba’i tshig ’og ma daṅ sbyar ro. de la mdo sde’i lus ni byaṅ chub sems dpa’i spyod pa la ’jug pa daṅ ṅes par ’byuṅ ba sgrib pa med pa’i sgo źes bya ste; byaṅ chub sems dpa’i spyod pa ni mdo sde ’di las byaṅ chub tu sems bskyed pa nas thabs la mkhas pa’i bar bstan pa rnams te; ’jug pa ni spyod pa de dag rtsom pa’o; ṅes par ’byuṅ ba ni spyod pa de dag la źugs pa’i dgos pa mthar phyin pa la bya’o; sgrib pa med pa ni de ltar ’jug ciṅ ’byuṅ ba la sgrib pa daṅ bar chad med pa’i don te; de lta bu dag mdo sde ’di las bstan pas na sgo źes bya’o. 
byaṅ chub sems dpa’i lam bkod pa la dmigs pa źes bya ba nas de bźin gśegs pa’i yon tan brjod pa’i phyir chos thams cad la dbaṅ byed pa’i tshul la ’jug pa źes bya ba’i bar du mdo sde ’di’i yon tan ston to.  de la byaṅ chub sems dpa’i lam bkod pa la dmigs pa źes bya ba la byaṅ chub sems dpa’i lam ni byaṅ chub kyi sa rnams la bya’o; sa de dag gi rnam pa so sor gsal bar snaṅ ba la bkod pa źes bya ste, mdo sde ’dis de la dmigs pa ston pas na de skad ces bya’o.  saṅs rgyas kyi chos zab mo thams cad daṅ stobs bcu daṅ mi ’jigs pa yoṅs su ’grub pa’i ye śes kyi ’byuṅ gnas źes bya ba ni miṅ gis smos pa’i chos de rnams yoṅs su ’grub pa’i ye śes mdo sde ’di bstan pa las ’byuṅ ba’i phyir ro. saṅs rgyas kyi chos zab mo ni gaṅ zag la bdag med pa daṅ chos la bdag med pa’o. buddhadharma also may mean "qualities of a Buddha", viz. bala and vaiśāradya.  chos thams cad la dbaṅ byed pa’i tshul daṅ gzuṅs kyi phyag rgya’i sgor ’jug pa źes bya ba ni ’dus byas daṅ ’dus ma byas kyi chos thams cad khoṅ du chud pa’i dbaṅ ni don daṅ tsig mi brjed pa’i gzuṅs kyis byed de, gzuṅs kyi phyag rgya’i sgo phye na chos thams cad la dbaṅ byed par ’gyur te, de lta bu mdo sde ’di las ston pas na sgor ’jug pa źes bya’o.  so so yaṅ dag par rig pa śin tu rnam par ṅes pa la gzud pa’i sgor ’jug pa źes bya ba ni chos daṅ don daṅ ṅes pa’i tshig daṅ spobs pa so so yaṅ dag par rig pa bźi legs par gtan la ’bebs pa mdo sde ’di las ston pas na gzud pa’i sgor ’jug pa źes bya’o.  mṅon par śes pa chen po’i ye śes la gzud pa’i sgor ’jug pa źes bya ba ni byaṅ chub sems dpa’i mṅon par śes pa drug po mdo sde ’di las ston pas na de skad ces bya’o; chen po ni ’jig rten gyi mṅon par śes pa daṅ, ñan thos daṅ raṅ saṅs rgyas kyi mṅon par śes pa bas byaṅ chub sems dpa’i mṅon par śes pa che ba’i phyir ro.  phyir mi ldog pa’i chos kyi ’khor lo źes bya ba ni bla na med pa’i byaṅ chub las phyir mi ldog pa’i thabs mdo sde ’di las ston pa’i phyir ro.  mi skye źiṅ mi ldog pa’i chos rab tu ston pa źes bya ba ni chos thams cad thog ma nas ma skyes pa daṅ bla na med pa’i byaṅ chub las mi ldog pa’i tshul mdo sde ’di las ston pa’i phyir ro.  bgrod pa gcig pa’i lam du yaṅ dag par gźol ba źes bya ba ni theg pa gcig gi lam phyin ci ma log par ston pa źes bya ba’o.  theg pa thams cad theg pa gcig tu mtshuṅs pa ñid la yaṅ dag par gźol ba źes bya ba ni goṅ ma ñid ’dis gsal bar bstan te, goṅ du bgrod pa gcig ces smos pa ste, bgrod pa gaṅ daṅ gaṅ gcig tu ston ce na? ñan thos daṅ raṅ saṅs rgyas daṅ byaṅ chub sems dpa’i theg pa gcig tu gsum char mtshuṅs par ston ces bya ba’i tha tshig go.  tshul gcig pa’i chos kyi dbyiṅs dbyer med pa la ’jug pa źes bya ba ni chos kyi dbyiṅs rnam par dag pa tshul gcig ste, sna tshogs su dbyer med pa mdo sde ’di las ston pa’i phyir ro.  sems can thams cad kyi bsam pa daṅ dbaṅ po la gzud pa bstan pa źes bya ba ni sems can rnams kyi bsam pa gaṅ la dad pa daṅ dbaṅ po rno rtul la mkhas pa mdo sde ’di las ston pa’i phyir ro.  sñiṅ po’i rjes su soṅ ba’i chos rnam par ṅes pa źes bya ba ni bdud daṅ mu stegs can la sogs pa phas kyi rgol ba rnams kyis mi tshugs śiṅ bstan pa la sñiṅ po źes bya ste, chos de lta bu mdo sde ’di las ston pa’i phyir ro. de bas na tshig ’og mas mtshon te: bdud kyi ’khor thams cad śin tu ’joms par byed pa źes bstan to.  tshul bźin gyi chos la gzud pa’i sgor ’jug pa źes bya ba ni mya ṅan las ’das pa rjes su mthun pa’i chos la tshul bźin gyi chos źes bya ba ste, de la gzud pa ni mdo sde ’di las bśad pa’i phyir de skad ces bya’o.  ñon moṅs pa daṅ lta bar gyur pa thams cad ’dul ba źes bya ba ni ’dod chags la sogs pa ñon moṅs pa daṅ, bdag tu lta ba daṅ, mthar ’dzin par lta ba daṅ, log par lta ba daṅ, lta ba mchog tu ’dzin pa daṅ, tshul khrims daṅ brtul źugs mchog tu ’dzin pa’i rnam pa lṅa rnams spoṅ ba’i thabs mdo sde ’di las bstan pa’i phyir ro.  chags pa med pa’i śes rab daṅ ye śes kyi rjes su ’jug pa źes bya ba ni yun riṅ po daṅ thag riṅ pos chod pa’i dṅos po rnams la bsgribs pa med par śes pa’i śes rab daṅ ye śes skye ba’i thabs mdo sde ’di las bstan pa’i phyir te; śes rab ni chos thams cad kyi raṅ gyi mtshan ñid rnam par ’byed nus pa’o, ye śes ni śes rab kyis rnam par phye ba’i chos la spyi’i mtshan ñid du rtogs pa’o – "..... Insight (prajñā) is able to discern the specific characteristics (svalakṣaṇa) of all moments of existence, while knowledge understands the general characteristics (sāmanyalakṣaṇa) of the moments of existence that have been discerned by insight".  mtha’ yas śiṅ mtshuṅs pa med pa’i bsṅo ba la mkhas pa’i thabs kyi ye śes bstan pa źes bya ba ni dge ba spyad do cog bla na med pa’i byaṅ chub tu bsṅo ba la mkhas pa’i thabs mtha’ yas śiṅ mtshuṅs pa med pa’i ye śes ’gyur ba mdo sde ’di las bstan pa’i phyir ro.  saṅs rgyas kyi chos thams cad kyi mñam pa ñid kyi ye śes kyi rjes su ’jug pa źes bya ba ni stobs daṅ mi ’jigs pa la sogs pa saṅs rgyas kyi chos thams cad stoṅ pa ñid du ro gcig par chud pa’i ye śes su ’gyur ba mdo sde ’di las bstan pas na ’di skad ces bya’o.  thogs pa med pa’i ye śes kyi byin gyi brlabs kyi sgor ’jug pa źes bya ba ni bsam źiṅ ’bad mi dgos par lhun gyis grub pa ñid du dṅos po thams cad śes pa’i ye śes la thogs pa med pa’i ye śes źes bya’o; ye śes de lta bu la gnas pa’am de lta bu’i mthu daṅ ldan pa la byin gyi brlabs źes bya ste, de lta bu mdo sde ’di bstan pa las ’byuṅ bas na de skad ces bya’o.  chos thams cad ji lta ba bźin du śin tu gtan la phab par bstan pa źes bya ba ni byaṅ chub kyi phyogs daṅ daṅ sa daṅ pha rol tu phyin pa la sogs pa saṅs rgyas kyi chos rnams phyin ci ma log par mdo sde ’di las ston pa’i phyor ro.  mi rtog rnam par mi rtog pa’i mñam pa ñid la ’jug pa źes bya ba ni rtog pa daṅ dpyod pa las ’das pa’i mñam pa ñid mdo sde ’di bśad pa las ’byuṅ ba’i phyir ro.  rten ciṅ ’brel bar ’byuṅ ba zab mo khoṅ du chud pa źes bya ba ni chos rnams byed pa pos ma byas par rten ciṅ ’brel bar ’byuṅ ba yin par ’jig rten pa rnams yid mi ches pa’i phyir zab ste, mdo sde ’di bśad pa las de ltar khoṅ du chud par ’byuṅ ba’i phyir ro.  bsod nams daṅ ye śes kyi tshogs chen po thams cad bsags pa źes bya ba ni mdo sde ’di bśad pa’am, bstan pa las byaṅ chub sems dpa’i bsod nams daṅ ye śes kyi tshogs chen po stsogs par ’gyur ba’i phyir ro  saṅs rgyas kyi sku daṅ gsuṅ daṅ thugs kyi mñam pa ñid kyi rgyan gyi rjes su soṅ ba źes bya ba ni sku daṅ gsuṅ daṅ thugs gsum char yaṅ don dam par ro gcig ste, mñam pa ñid du gyur pa ñid zab pas na rgyan ces bya’o. de lta bu mdo sde ’di bśad pa las ’byuṅ bas na rjes su soṅ ba źes bya’o.  dran pa daṅ blo gros daṅ rtogs pa daṅ mos pa daṅ śes rab mi zad pa mṅon par sgrub pa źes bya ba ni dran pa la sogs pa miṅ gis smos pa’i rnams ’khor ba’i mtha’i bar du zad mi śes par ’gyur ba mdo sde ’di bśad pa las ’byuṅ bas na de skad ces bya ste, dran pa la sogs pa ni sṅar bśad zin; mos pa ni yid ches nas gźan du mi ’gyur ba’o.  ñan thos kyi theg pas ’dul ba’i phyir ’phags pa’i bden pa’i tshul la ’jug pa źes bya ba ni ñan thos kyi theg pas ’dul ba’i sems can rnams kyi phyir ’phags pa’i bden pa bźi’i tshul yaṅ ’di las ston pas na de skad ces bya’o.  raṅ saṅs rgyas kyi theg pas ’dul ba’i phyir lus daṅ sems rab tu dben pa śes pa źes bya ba ni raṅ saṅs rgyas kyi theg pas ’dul ba’i sems can rnams kyi don du bse ru lta bur spyad pa’i lus daṅ sems rab tu dben par śes pa yaṅ mdo sde ’di las bstan pa’i phyir ro.  theg pa chen pos ’dul ba’i phyir thams cad mkhyen pa’i ye śes kyi sar dbaṅ bskur ba thob pa źes bya ba ni theg pa chen po’i skal ba can gyi sems can rnams kyi don du saṅs rgyas kyi sar dbaṅ bskur bar ’gyur ba yaṅ mdo sde ’di bstan pa las ’byuṅ ba’i phyir de skad ces bya’o.  de bźin gśegs pa’i yon tan brjod pa’i phyir chos thams cad la dbaṅ byed pa’i tshul la ’jug pa źes bya ba ni saṅs rgyas kyi chos thams cad thogs pa med par śes pa la chos thams cad la dbaṅ byed pa źes bya ste; chos thams cad śes na de bźin gśegs pa’i yon tan yaṅ rtogs śiṅ ston nus par ’gyur te; de ltar ’gyur ba’i thabs la tshul źes bya’o; tshul de lta bu mdo sde ’di bstan pa las ’byuṅ bas na tshul la ’jug pa śes bya ste; de lta bu’i yon tan daṅ ldan pa’i mdo sde ’di gsuṅ ṅo, ston to, rab tu ston to źes bya ba la sogs pa ni ’chad pa’i tshig gi rnam graṅs su rig par bya’o.  yaṅ na gsuṅ ṅo śes pa ni bstan pa’o; ’og ma rnams ni bśad pa ste: de la ston pa ni tshig daṅ yi ge bzaṅ pos ston pa’o, rab tu ston pa ni rigs pa daṅ mi ’gal ba’i don ston pa’o; mos par mdzad pa la sogs pa tshig lhag ma rnams ni gaṅ zag bdun po luṅ gi stobs can daṅ, rtogs pa’i stobs can daṅ, mdor bstan pas go ba daṅ, spros te bstan pas go ba daṅ, the tshom can daṅ, mi śes pa daṅ, log par śes pa rnams kyi dbaṅ du byas pa ste. de la luṅ gi stobs can ni skye bo de bźin gzegs pa’i gsuṅ rab kyi luṅ tsam la brten ciṅ klog pa daṅ ñan pa la sogs pa byed pa ste, de’i ched du ni mos par mdzad, ’dzin du ’jug ste, mdo bśad pa’i tshe daṅ po mos par mdzad pa daṅ de’i ’og tu don daṅ tshig ma nor bar ’dzin du ’jug pa daṅ, phyis kyaṅ mi brjed par kha don du byed du ’jug pa’i phyir ro. rtogs pa’i stobs can gyi gaṅ zag gi ched du ni śes par mdzad, rnam par rig par mdzad, rab tu śes par mdzad de, de yaṅ chos gsum pos bśad par bya ba daṅ, bsgrub par bya ba daṅ, thos par bya ba’i chos gsuṅ rab kyi yan lag bcu gñis daṅ, ’phags pa’i lam daṅ, mya ṅan las ’das pa rnams śes par mdzad pa la sogs pa go rims bźin du bya’o. mdor bstan pas go ba’i gaṅ zag gi ched du ni ’jug par mdzad de, ’phags pa’i bden pa bźi miṅ tsam bstan pas ’jug par mdzad pa’i phyir ro. spros te bstan pas go ba’i gaṅ zag gi ched du ni ’grel te, bden pa bźi la rnam pa bcu drug tu phye nas ston pa lta bu’o. the tshom can gyi gaṅ zag gi ched du ni rnam par ’byed de, bden pa daṅ dkon mchog la sogs pa gaṅ la the tshom du gyur pa de ñid rnam par gcad pa’i phyir gtan tshigs daṅ bcas pas rnam par ’byed do. mi śes pa’i gaṅ zag gi ched du ni gsal bar mdzad de, yaṅ nas yaṅ du ston to. log par śes pa’i gaṅ zag gi ched du ni yaṅ dag par rab tu ston te, phyin ci ma log par ston ces bya ba’i tha tshig go. 
de nas bcom ldan ’das de lta bu śin tu rnam par ṅes pa’i don ’dus pa chen po’i le’u’i chos kyi rnam graṅs ’di rgya cher yaṅ dag par rab tu ston pa na, śar phyogs logs nas gser gyi ’od chen po snaṅ bar gyur to. gser gyi ’od snaṅ ba des rin po che bkod pa’i ’khor gyi khyams thams cad daṅ, stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di yaṅ gser gyi ’od chen po des snaṅ bar gyur to. de bźin gśegs pa’i ’od daṅ byaṅ chub sems dpa’ dbaṅ bskur ba thob pa rnams kyi ’od ma gtogs par, gaṅ gźan stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di’i ñi ma daṅ zla ba’i ’od daṅ, brgya byin daṅ tshaṅs pa daṅ ’jig rten skyoṅ ba rnams kyi ’od daṅ, lha daṅ klu daṅ gnod sbyin daṅ dri za daṅ lha ma yin daṅ nam mkha’ ldiṅ daṅ mi’am ci daṅ lto ’phye chen po rnams kyi ’od daṅ, me daṅ nor bu daṅ rin po che daṅ glog daṅ skar ma rnams kyi ’od, de dag thams cad mog mog por byas te, zil gyis gnon ciṅ mi gsal bar gyur to. gaṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di’i ’jig rten gyi bar na bsags pa’i gzugs su gyur pa daṅ mun nag mi snaṅ bas - ñi ma daṅ zla ba ’di ltar rdzu ’phrul che ba, ’di ltar mthu che ba, ’di ltar dbaṅ che bas kyaṅ lham me, lhan ne, lhaṅ ṅer ma gyur pa - de dag kyaṅ ’od des sa ler gyur to; ’od de la rtsva daṅ, śiṅ gel ba daṅ, sman daṅ, nags tshal rnams sgrib par mi byed do; ri nag po rnams daṅ, gaṅs kyi ri daṅ, ri rab daṅ, khor yug daṅ, khor yug chen po daṅ, ri btaṅ zuṅ daṅ, ri btaṅ zuṅ chen po yaṅ ruṅ ste, ri’i rgyal po chen po thams cad kyaṅ sgrib par mi byed de. mnar med pa’i sems can dmyal ba chen po yan chad thams cad du thal te, stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams thams cad snaṅ bar byas nas sa ler gyur to. gaṅ sems can dmyal ba pa rnams sam, dud ’gro’i skye gnas pa rnams sam, gśin rje’i ’jig rten pa’i sems can rnams kyi lus la ’od des phog par gyur pa, de dag thams cad sdug bsṅal gyi tshor ba med par gyur te, lus daṅ sems rab tu tshim par gyur ciṅ bdag ñid bde ba thams cad daṅ ldan pa sñam du sems so; 
atha khalu bhagavatā asminn evaṃrūpe suviniścitārthe mahāsaṃnipātaparivarte dharmaparyāye vistareṇa saṃprakāśyamāne pūrvasyāṃ diśi mahataḥ suvarṇasyāvabhāsasya prādurbhāvo ’bhūt. sarvaś ca ratnavyūho maṇḍalamāḍo ’yaṃ ca trisahasramahāsahasralokadhātus tenāvabhāsenāvabhāsitaḥ sphuṭo ’bhūt, tathāgatānām avabhāsam abhiṣekaprāptānāṃ ca bodhisattvānām avabhāsaṃ sthāpayitvā ye ’nye ’sya trisahasramahāsahasralokadhātor avabhāsāś candrasūryayor avabhāsaḥ śakrabrahmalokapālānām avabhāso devanāgayakṣagandharvāsuragaruḍakiṃnaramahoragāṇām avabhāso ’gnimaṇiratnavidyunnakṣatrāṇām avabhāsas te sarve dhyāmīkṛtā jihmīkṛtā antarhitā anābhāsā abhūvann, asya ca trisahasramahāsahasralokadhātor lokāntarikāsu yāni saṃcitāni rūpagatāny andhakāratamisrā yatremāv api candrasūryayāv evaṃmahārddhikāv evaṃmahānubhāvau na bhāsato na tapato na virocataḥ tāny api tenāvabhāsena sphuṭāny abhūvan. taṃ cāvabhāsaṃ tṛṇagulmauṣadhivanaspatayo na cchādayati sma, kālaparvatā himavatsumerucakravāḍamahācakravāḍamucilindamahāmucilindā vā sarve mahāparvatarājā api na chādayanti sma, avīciparyantān mahānirayān sarvatrābhinirbhidya sarvatra sahasramahāsahasralokadhātur avabhāsitaḥ sphuṭo ’bhūt. yeṣāṃ narakāṇāṃ tiryagyonigatānāṃ yāmalaukikānāṃ sattvānāṃ kāyās tenāvabhāsena spṛṣṭās te sarve nirduḥkhavedanāḥ kāyacittapratarpitā aham eva sarvasukhasamarpita iti. 
b) [Qualities of the radiance accompanying the teaching (nirdeśānugataraśmisaṃpad):] Then, as the Lord was explaining that discourse on religion, a section of “The Great Collection” with its well determined meanings, a great golden light appeared in the east. That golden light illumined the whole citadel adorned with jewels, as well as this system of threefold thousand great thousands of worlds. And except for the light of the Tathāgatas and the consecrated bodhisattvas, all other lights in this system of threefold thousand great thousands of worlds, the light of the sun and the moon, the light of Indra, Brahma or the protectors of the world, the light of gods, snake-gods, demons, celestial musicians, giants, divine birds, man-horses and great serpents, the radiance of fire, gems, jewels, lightning and the stars were all eclipsed, obscured and darkened. And even the forms heaped up in the spaces between the worlds of this system of threefold thousand great thousands of worlds, in utter darkness, where even the sun and the moon - having such great power, such great strength - do not shine, illuminate or shed beams, even they were illumined by that light. Grasses, bushes, herbs and trees did not obstruct that radiance, even black mountains, snow-mountains, Mt. Sumeru, Mt. Cakravāḍa, Mt. Mucilinda, Mt. Mahāmucilinda, and all the great kings of mountains did not obstruct it. And when it had penetrated everywhere, right down to the great Avīci hell, the whole of this system of threefold thousand great thousands of worlds was filled with light. And all the beings who were inhabitants of hell, animals or inhabitants of Yāma’s kingdom, whose bodies were touched by that light, thought: “I am in possession of every pleasure”, having no painful sensations, and being pleased in body and mind. 
bstan pa daṅ rjes su mthun po’i ’od zer phun sum tshogs pa bstan pa’i skabs su bab nas de nas bcom ldan ’das źes bya ba la sogs gsuṅs te; de lta bu śin tu rnam par ṅes pa’i don ’dus pa chen po źes bya ba ni mdo sde ’dis chos kyi don legs par gtan la phab pa maṅ po bstan pa ’dus pa’i phyir de skad ces bya’o.
bstan pa daṅ rjes su mthun pa’i ’od zer yaṅ yon tan rnam pa bźis bstan te, 1) ’od zer gźan rnams zil gyis gnon pa ni de bźin gśegs pa’i ’od daṅ byaṅ chub sems dpa’ dbaṅ bskur ba thob pa rnams kyi ’od ma gtogs par źes bya ba nas zil gyis gnon ciṅ mi gsal bar gyur to źes bya ba’i bar gyis bstan to. 2) mun nag sel ba ni gaṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams źes bya ba nas ’od des sa ler gyur to źes bya ba’i bar gyis bstan te, ñi ma daṅ zla ba ’di ltar rdzu ’phrul che ba, ’di ltar mthu che ba, ’di ltar dbaṅ che ba źes smos pa ni bar snaṅ la rgyu ba daṅ, ’dam rdzab daṅ ’bru la sogs pa skems śiṅ smin par byed pa daṅ, gliṅ khams gaṅ du ’char źiṅ snaṅ bar byed pa der ’char źiṅ snaṅ bar byed pa’i phyir ro. 3) sgrib pa med pa ni ’od de la rtsva daṅ śiṅ gel ba źes bya ba nas ’jig rten gyi khams thams cad snaṅ bar byas nas sa ler gyur to źes bya ba’i bar gyis bstan to. 4) sems can thams cad kyi lus daṅ sems tshim par byed pa ni gaṅ sems can dmyal ba pa rnams sam źes bya ba nas bdag ñid bde ba thams cad daṅ ldan pa sñam du śes so źes bya ba’i bar gyis bstan to.
Cf. Edg. s. v. lokāntarikā for the cliché. 
rin po che bkod pa’i ’khor gyi khyams su bcom ldan ’das kyi spyan sṅar ’khor gyi dkyil ’khor gyi khor yug thams cad du rin po che sna bdun gyi pad ma kha tshon śiṅ rta’i phaṅ lo tsam, ’dab ma bye ba brgya stoṅ du ma daṅ ldan pa, dri źim pa, bkra ba, blta na sdug pa, kha dog daṅ ldan źiṅ, yid du ’oṅ ba, steṅ rin po che’i gdugs kyi dra bas g-yogs pa - ka tsa lin de ltar ’jam źiṅ reg na bde ba - bye ba phrag drug cu sa’i rum nas ’thon te mṅon par ’phags so. rin po che’i pad ma de dag re re las dri gaṅ byuṅ ba’i dri des stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams kun tu rgyas te; gaṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di’i lha daṅ mi’i spos, de dag thams cad pad ma’i dri des zil gyis non par gyur to. lha daṅ, mi daṅ, klu daṅ, gnod sbyin daṅ, dri za daṅ, lha ma yin daṅ, nam mkha’ ldiṅ daṅ, mi’am ci daṅ, lto ’phye chen po gaṅ rnams kyi sna’i rnam par rig pa la pad ma’i dri des phog pa, de dag thams cad kyaṅ chos kyi dga’ ba daṅ ldan te, bdag ñid ñon moṅs pa daṅ bral ba sñam du śes so;  tshe daṅ ldan pa kun dga’ bos gser gyi ’od de daṅ pad ma bkod pa byuṅ ba de dag mthoṅ ṅo. mthoṅ nas kyaṅ ṅo mtshar du gyur, rmad du gyur nas stan las laṅs te, bla gos phrag pa gcig tu gzar nas, pus mo g-yas pa’i lha ṅa sa la btsugs te, bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud nas, bcom ldan ’das la ’di skad ces gsol to: bcom ldan ’das, ’od blta na sdug pa ’di lta bu ’di rab tu gda’ źiṅ, pad ma bkod pa sṅon ma mthoṅ, sṅon ma thos pa ’di dag byuṅ ba su’i sṅa ltas lags? de skad ces gsol pa daṅ, bcom ldan ’das kyis tshe daṅ ldan pa kun dga’ bo la ’di skad ces bka’ stsal to: kun dga’ bo, ’di ni śar phyogs nas byaṅ chub sems dpa’ blo gros mi zad pa źes bya ba byaṅ chub sems dpa’ bye ba phrag drug cus yoṅs su bskor ciṅ mdun du bdar nas lhan cig tu ’oṅ ste; de dag ’oṅ ba’i sṅa ltas so; 
ratnavyūhe maṇḍalamāḍe bhagavato ’ntike parṣanmaṇḍalasya sarvatra parisamante ṣaṣṭikoṭiḥ saptaratnapadmānāṃ śakaṭacakrapramāṇavistārāṇām anekaśatasahasrakoṭipatrakāṇāṃ sugandhānāṃ citrāṇāṃ darśanīyānāṃ varṇikānāṃ manojñānām upari ratnacchatrajālena pracchāditānāṃ mṛdukācilindasukhasaṃsparśena mahīkukṣijātānām abhyudgacchati sma. teṣāṃ ratnapadmānām ekaikasya yo gandhas tena gandhena trisahasramahāsahasralokadhātuḥ parisphuṭo ’bhūt, ye cāsya trisahasramahāsahasralokadhātor devānāṃ manuṣyāṇāṃ ca gandhās te sarve tasya padmasya gandhenābhibhūtāḥ. yeṣāṃ ca devamanuṣyanāgayakṣagandharvāsuragaruḍakiṃnaramahoragāṇāṃ ghrāṇavijñaptis tena gandhena vidhyate sma te sarve dharmaprītaya aham eva niṣkleśa iti;  ayuṣmān ānandas taṃ suvarṇam avabhāsaṃ tāṃś ca padmavyūhān adrākṣīt. dṛṣṭvā cāścaryaprāpto ’dbhutaprāpta utthāyāsanād ekāṃśam uttarasaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat: ayaṃ bhagavann evaṃrūpo darśanīyo ’vabhāsaḥ saṃdṛśyate, ime ’dṛṣṭapūrvā aśrutapūrvāḥ padmavyūhāḥ prādurbhūtāḥ, kasyedaṃ pūrvanimittam? evam ukte bhagavān āyuṣmantam ānandam idam avocat: eṣa ānanda, pūrvasmād digbhāgād akṣayamatir nāma bodhisattvaḥ ṣaṣṭyā bodhisattvakoṭibhiḥ parivṛtaḥ puraskṛtaḥ sārdham āgacchati, teṣām āgacchatāṃ pūrvanimittam. 
c) [Qualities of the occasion for the teaching (nirdeśanidānasaṃpad):] All around the perimeter of the assembly in the presence of the Lord in the citadel adorned with jewels, sixty times ten millions of seven-jewel lotuses appeared, rising up out of the bowels of the earth, the size of a wagon wheel across, with several hundred thousand times ten millions of petals, sweet-smelling, of variegated colours, beautiful to behold, colourful, pleasing, covered with a net of jewel-parasols, soft and pleasant to touch like kācilinda tissue. The fragrance of each of those jewel-lotuses filled a system of threefold thousand great thousands of worlds, and whatever fragrance is found among gods and men in this system of threefold thousand great thousands of worlds was overcome by the fragrance of that lotus. As the sense of smell of gods, men, snakes, demons, celestial musicians, giants, divine birds, man-horses and great serpents was struck by that fragrance, they all thought “I am without vices”, and were happy with religion.  The venerable Ānanda saw that golden radiance and that marvellous array of lotuses. Seeing them, he was greatly astonished and amazed, and getting up from his seat he put his cloak over his shoulder, and placing his right knee on the ground he bowed in the direction of the Lord with the palms of his hands joined, saying: - Lord, such a radiance, beautiful to behold, is seen; this array of lotuses, never seen before, never heard of before, has appeared. Of whom is this a presage? To Ānanda, having spoken thus, the Lord spoke these words: - This, Ānanda, is the presage of the coming of the bodhisattva Akshayamati, who is coming from the eastern quarter, together with sixty times ten millions of bodhisattvas who accompany him and attend upon him. It is the presage of their coming. 
bstan pa’i gźi phun sum tshogs pa yaṅ rnam pa lṅas bstan te, 1) rgyu phun sum tshogs pa ni rin po che sna bdun gyi padma źes smos so. 2) tshad phun sum tshogs pa ni kha tshon śiṅ rta’i ’phaṅ lo tsam ’dab ma brgya stoṅ du ma daṅ ldan pa źes smos so. 3) dri phun sum tshogs pa ni dri źim pa źes smos so. 4) dbyibs phun sum tshogs pa ni bkra ba lta na sdug pa źes smos pa’o. 5) kha dog phun sum tshogs pa ni kha dog daṅ ldan źiṅ yid du ’oṅ ba źes smos pa’o. sa g-yo ba daṅ ’od zer gtoṅ ba daṅ me tog gi char chen po ’bebs pa’i sṅa ltas gsum ni ’jig tshogs la lta ba spaṅ bar dka’ ba rtsa nas dbyuṅ ba daṅ, ma rig pa’i mun pa bsal ba daṅ, byaṅ chub kyi phyogs kyi me tog gi char chen po dbab par bstan pa’i phyir ro.  On pūrvanimitta v. Vkn, Lamotte p. 335 et n. 1; Edg s. v. 
bcom ldan ’das kyis de skad ces bka’ stsal nas, riṅ po ma lon par de nas de’i tshe byaṅ chub sems dpa’ blo gros mi zad pas sa cher g-yo bar byed ciṅ, ’od zer ni rab tu gtoṅ ste, byaṅ chub sems dpa’i rdzu ’phrul chen po daṅ, byaṅ chub sems dpa’i mthu chen po daṅ, byaṅ chub sems dpa’i rnam par ’phrul pa chen pos me tog gi char chen po ni ’bebs, sil sñan bye ba khrag khrig brgya stoṅ daṅ glu rab tu len ciṅ, byaṅ chub sems dpa’ bye ba phrag drug cus yoṅs su bskor te mdun du bdar nas lhan cig tu rin po che bkod pa’i ’khor gyi khyams ga la ba der, bcom ldan ’das ga la ba der ’oṅs te. lhags nas, bcom ldan ’das kyi spyan sṅar steṅ gi bar snaṅ la ta la bdun srid na ’khod nas, thal mo sbyar te, stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di thams cad dbyaṅs kyis go bar byed ciṅ, bcom ldan ’das la tshul daṅ ’dra ba’i tshigs su bcad pa ’di dag gis mṅon par bstod do:; 
evam ukte bhagavatācirād atha tasyāṃ velāyām akṣayamatir bodhisattvo mahāpṛthivīṃ kampayati raśmīn pramocayati sma, bodhisattvasya maharddhinā bodhisattvasya mahāvikurvāṇena mahāpuṣpavarṣaḥ pravarṣati sma, śatasahasrāṇi tūryakoṭinayutāni pravāditāni gītāś ca, ṣaṣṭyā bodhisattvakoṭibhiḥ parivṛtaḥ puraskṛtaḥ sārdhaṃ yena ratnavyūho maṇḍalamāḍo yena bhagavāṃs tenopajagama. upagamya ca bhagavato ’ntike saptatālamātraṃ vayhāyasam upary antarīkṣe ’sthād, añjaliṃ kṛtvāsmin sarvasmiṃs trisahasramahāsahasralokadhātau svaram ādāyati, bhagavantam etābhir gāthābhiḥ sārūpyābhir abhiṣṭuvati sma; 
d) [Praising the greatness of the teacher (śāstṛmahātmyakīrtisaṃpad):] Not long after the Lord had spoken thus, the bodhisattva Akshayamati, shaking the earth, and emitting rays of light by the bodhisattva’s power, by the bodhisattva’s might, by the bodhisattva’s magic letting fall a great rain of flowers, and sounding a hundred thousand times ten million of hundred billions of cymbals as well as songs, arrived with sixty times ten millions of bodhisattvas who accompanied him and attended upon him where the citadel adorned with jewels was, where the Lord was staying. Having arrived he sat down in the air before the Lord, seven tāla-heights above the ground. Joining the palms of his hands he filled this system of threefold thousand great thousand worlds with sound and praised the Lord with these suitable verses: 
(cf. also 11b2): ston pa’i che ba’i bdag ñid chen po brjod pa’aṅ yon tan rnam pa dgus bstan te: 1) thugs rje chen po’i yon tan daṅ, 2) ’jigs pa bdun med pa’i yon tan daṅ, 3) sems can gyi don byed nus pa’i mthu daṅ ldan pa’i yon tan daṅ, 4) ji ltar sems can gyi don mdzad pa’i yon tan daṅ, 5) ’khor ba daṅ mya ṅan las ’das pa la mi gnas pa’i yon tan daṅ, 6) chos bdag med pa ston pa’i yon tan daṅ, 7) khams gsum gyi chos mi rtag pa’i raṅ bźin can la ma chags pa’i yon tan daṅ, 8) sku’i yon tan daṅ, 9) brjod kyis mi laṅs pa’i yon tan mdor bsdus pas bstan to. The qualities correspond to the nine verses in the paragraph.
For the expression cf. Kpv § 154 daśasu dikṣu śabdam ādāyati = phyogs bcur sgras go bar byed pa. 
1) | rdul med rdul daṅ bral ba dpa’ bo ’dod chags bral || ye śes rab rib mi mṅa’ spyan gsum rnam par sbyaṅs |
| skyon rnams bsal ba dri ma gsum daṅ tha ba spaṅs || rdul bral saṅs rgyas thugs rje can la phyag ’tshal lo |; 
 
1) Pure, without impurities, the hero whose covetousness is gone, your three eyes are purified and there is no obscuration in your wisdom; you have given up hate, rejecting the three kinds of moral filth and harshness, to the awakened without impurities I bow. 
de la rdul med rdul daṅ bral ba dpa’ bo ’dod chags bral źes bya ba la sogs pa tshigs su bcad pa gcig gis thugs rje chen pos bstod de; de yaṅ sems can rnam pa bźi po pha ma ñe du daṅ, mu stegs can daṅ, byaṅ chub sems dpa’ daṅ, dgra bcom pa rnams kyi sñiṅ rje las de bźin gśegs pa’i thugs rje ni śin tu thugs brtse ba daṅ, rab tu mkhyen pa daṅ, śin tu rnam par dag pa daṅ, zab pa rnam pa bźis go rims bźin du khyad źugs pas na thugs rje’i sgo nas bstod do.
de la pha ma ñe du bu tsha la sñiṅ brtse ba yod mod kyi, ñon moṅs pa daṅ, log par lta ba daṅ, legs par mi lta ba daṅ, rab tu ñams pa daṅ, dman pa rnam pa lṅa’i sgo nas śin tu sñiṅ brtse ba ma yin te; de’aṅ ji lta źe na? bdag gir rtog pa las byuṅ ba daṅ, sdug bsṅal daṅ ldan pa’i yul tshol bar rtog pa daṅ, de daṅ mi ldan na yid mi bde ba’i zil gyis gnon pa daṅ ldan na dga’ bas yid bde ba’i ’dod chags skye ba rnam pa bźis na ñon moṅs pa’i sñiṅ rjer śes par bya ste, de bźin gśegs pa’i thugs rje la skyon rnam pa de bźi mi mṅa’ bas na rdul med rdul daṅ bral ba dpa’ bo ’dod chags bral źes bya ba’i tha tshig bźi gsuṅs so. log par lta ba ni rtag pa daṅ bde ba la sogs pa phyin ci log tu lta ba’o; legs par mi lta ba ni ’phags pa’i bden pa bźi ma rtogs pa ste; de bźin gśegs pa’i thugs rje la skyon rnam pa de gñis mi mṅa’ bas ye śes rab rib mi mṅa’ spyan gsum rnam par sbyaṅs źes bya ba’i tha tshig gñis gsuṅs te, spyan gsum ni chos kyi spyan daṅ; śes rab kyi spyan daṅ, saṅs rgyas kyi spyan no. de la rab tu ñams pa’i sñiṅ rje ni bu tsha la sogs pas yid daṅ ’gal ba źig byas ma thag tu źe sdaṅ gi sems ’byuṅ bas de’i tshe pha ma daṅ ñe du’i sñiṅ rje rab tu ñams pa yin gyi, de bźin gśegs pa la skyon de mi mṅa’ bas skyon rnams bsal bas dri ma gsum daṅ tha ba spaṅs źes gsuṅs te; źes sdaṅ gi kun nas dkris pa spaṅs pas ’gal ba cis kyaṅ phyis źe sdaṅ mi skye ste, skyon rnams bsal ba yin la, ṅo bo ñid kyis kun nas ñon moṅs pa can du gyur pas dri ma źes bya ba daṅ, dge ba’i lo tog gi źiṅ du ma gyur pas tha ba źes bya ba dug gsum gyi bag la ñal spaṅs pas phyis kyaṅ źe sdaṅ skye bar mi ’gyur ba’i phyir ro. dman pa’i sñiṅ rje ni gnod par byas pa daṅ phan ’dogs pa’i ṅor lta ba ste, ’dis ṅa’i bu la gnod pa ’di byas so, phan pa ’di byas so źes bdag daṅ bdag gir rtog pa’i gźi las byuṅ ba’i skyon de bźin gśegs pa la mi mṅa’ bas rdul bral źes gsuṅs te; de lta bu’i śin tu thugs brtse ba daṅ ldan pa’i saṅs rgyas thugs rje can la phyag ’tshal lo źes bya bar sbyar ro.
yaṅ na mu stegs can rnams kyi sñiṅ rje ni rab tu śes pa ma yin te, skyon gyi rnam par rtog pa daṅ bcas pa daṅ, yon tan gyi rnam par rtog pa daṅ bcas pa daṅ, bdud daṅ phyir rgol ba ma bcom pa’i ’dod chags daṅ bral ba daṅ, śes pa rab rib daṅ bcas pa’i phyir te, sa ’og ma la rags par rtog pa daṅ, sa goṅ ba la źi bar rtog pa daṅ, ’dod chags śas kyis spaṅs kyaṅ bdud daṅ phyir rgol ba bcom nas ’dod chags daṅ bral ba ma yin pa daṅ, bdag daṅ bdag gir rtog pa’i rab rib daṅ bcas pa’i śes rab can de lta bu’i skyon de bźin gśegs pa’i thugs rje la mi mṅa’ bas rdul med rdul bral dpa’ bo ’dod chags bral ye śes rab rib mi mṅa źes gsuṅs te, bdud daṅ phyir rgol ba bcom pa’i ’dod chags daṅ bral ba yin pas na dpa’ bo ’dod chags bral źes bya ste, gźan ni tshig re re daṅ sbyar ro.
byaṅ chub sems dpa’ rnams kyi sñiṅ rje ni saṅs rgyas kyi sa ma thob pa daṅ śes bya’i sgrib pa ma lus par ma spaṅs pa’i phyir śin tu rnam par dag pa ma yin te, de’i gñen por spyan gsum rnam par sbyaṅs źes gsuṅs so.
dgra bcom pa rnams kyi sñiṅ rje ni rnam par rtog pa daṅ bcas śiṅ, mi dmigs pa’i sñiṅ rje daṅ mi ldan pas na zab pa ma yin te, de’i gñen por bcom ldan ’das kyi thugs rje spoṅ ba daṅ yid la mdzad pa’i khyad par gñis kyis zab par bstan te; de la spoṅ ba’i khyad par ni kun nas dkris pa daṅ, bag la ñal spaṅ bas skyon rnam par bsal ba daṅ dri ma gsum daṅ tha ba spaṅs pas bstan to; yid la mdzad pa’i khyad par ni rnam par mi rtog pa’i ye śes daṅ mi dmigs pa’i thugs rje daṅ ldan pa ste; de ni rdul bral źes bya bas bstan to.
rnam graṅs gźan du na ’di la bcom ldan ’das kyi thugs rje ni ye śes daṅ spaṅs pa’i khyad par gñis kyis ’jig rten pa daṅ ñan thos rnams las khyad źugs par bstan to. ye śes kyaṅ mi mthun pa’i phyogs ’joms pa’i ye śes ye śes kyi raṅ bźin te, mi mthun pa’i phyogs ni rnam par ’tshe ba’i kun nas dkris pa rdo dbyig la sogs pas ’phral du tho ’tshams pa daṅ, de’i bag la ñal sems la yod pa daṅ, de spoṅ ba’i bar chad byed pa lta bu’i bdud daṅ, bdud de’i grogs su gyur pa ’dod pa’i ’dod chags te, de dag bcom pas spaṅs pas na rdul med rdul daṅ bral ba dpa’ bo ’dod chags bral źes bya’o. ye śes kyi raṅ bźin la yaṅ gñen por gyur pa’i ye śes daṅ gzigs pa’i ye śes gñis yod de; gñen por gyur pa ni de ma thag pa daṅ rnam par grol ba’i lam gyis bsdus pa’o; gzigs pa ni ’dus byas daṅ ’dus ma byas kyi chos thams cad thugs su chud pa ste; ye śes de gñis daṅ ldan pas na ye śes rab rib mi mṅa’ spyan gsum rnam par sbyaṅs źes bya’o. spaṅs pa’i khad par ni ’jig rten pa’i draṅ sroṅ la sogs pa la yod kyaṅ, ñon moṅs pa spoṅ ba’i lam gñen po la yaṅ sa ’og ma daṅ goṅ ma la rags pa daṅ źi bar ’dzin pa’i lam dri ma can yod la, mi mthun pa’i phyogs ñon moṅs pa che rim spaṅs pa’i phyir na tha ma yaṅ yod pa lta bu bcom ldan ’das la mi mṅa’ bas dri ma gsum daṅ tha ba spaṅs pa yaṅ yin la, bag chags daṅ bcas pa’i skyon daṅ śes bya’i sgrib pa’i rdul daṅ bral ba’i phyir ’phags pa ñan thos rnams las kyaṅ spoṅ ba khyad źugs te, de bas na skyon rnams bsal ba daṅ rdul bral źes gsuṅs so. 
2) ’jigs daṅ bral źiṅ gti mug dra ba rnam par bsal || stobs bcu rgol ba’i tshogs kyis śin tu thul bar dka’ |
| log pa’i lam źugs pha rol tshogs skrag mdzad || seṅ ge lta bur bsñeṅs pa mi mṅa’ sa la gśegs |; 
 
2) Without fear, doing away with delusion, you of the ten powers are hard to subdue for loquacious opponents. You frighten those who walk faulty ways; you walk the earth like a fearless lion. 
thugs rje’i dbaṅ gis ’gro ba mtha’ dag sdug bsṅal gzigs kyaṅ, raṅ ñid ’jigs pa’i skabs med dam źe na? ’jigs daṅ bral źiṅ gti mug dra ba rnam par bsal źes bya ba la sogs pa tshigs su bcad pa gcig gis ’jigs pa bdun daṅ bral bar ston te, ’jigs pa daṅ bral ba ni yan lag go, lhag ma rnams ni ñe ba’i yan lag ste, gti mug dra ba rnam par bsal źes bya ba ni ma rig pa ’gags pas ’du byed ’gag pa nas sdug bsṅal gyi phuṅ po chen po ’ba’ źig po ’di ’gag par ’gyur ro źes ’byuṅ bas rga ba daṅ, na ba daṅ, ’chi ba daṅ, ṅan ’gror ltuṅ ba’i ’jigs pa daṅ bral bar bstan to. stobs bcu ni gnas pa daṅ gnas ma yin pa mkhyen pa la sogs pa stobs bcu kun kyaṅ śes rab kyi ṅo bo yin te, de dag daṅ ldan pas ’tsho ba med pas ’jigs pa daṅ, tshigs su bcad pa med pas ’jigs pa gñis daṅ bral bar bstan te; ’tsho’i mchog gi naṅ na śes rab kyi ’tsho ba ni mchog go źes gsuṅs pa daṅ, stobs bcu daṅ ldan pa ni tshigs su bcad pa med pas mi ’jigs pa’i phyir ro. rgol ba’i tshogs kyis śin tu thub par dka’ ba daṅ, log pa’i lam źugs pha rol tshogs skrag mdzad ces bya bas ’khor gyi naṅ du bag tsha bas ’jigs pa daṅ bral bar bstan te, mu stegs can la sogs pa phas kyi rgol bas mi thub pa daṅ, bdud la sogs pa log pa’i lam du źugs pa’i tshogs skrag par mdzad pa’i phyir ro. de bas na ji ltar seṅ ge ni gaṅ nas gaṅ du ’gro yaṅ ruṅ, ’dug kyaṅ ruṅ ste, sa ’di’i steṅ na bag tsha ba daṅ ’jigs pa med pa, de bźin du de bźin gśegs pa thugs rje chen po daṅ ldan pa yaṅ ’jigs pa bdun spaṅs te, ’jig rten ’di na bsñeṅs pa mi mṅa’ bar gśegs pa seṅ ge lta bur bsñeṅs pa mi mṅa’ sa la gśegs źes bya’o. 
3) lha yul sa steṅ na yaṅ skyon rnams kun daṅ bral || khyod kyi yan lag dri ma mi mṅa’ lam mer bźugs |
| mun daṅ rab rib ma rig legs par rab bsal nas || sprin gyi dra ba las grol ñi ma bźin du lhan ||; 
 
3) In the celestial worlds your body, faultless and pure, is shining; having done away with ignorance dark and blinding you shine like the sun, freed from the net of the clouds. 
de ltar thugs rje chen po daṅ ldan źiṅ bsñeṅs pa daṅ bral yaṅ de bźin gśegs pa de sems can gyi don mdzad pa’i mthu mi mṅa’ ba źig ma yin nam źe na? lha yul sa steṅ na yaṅ skyon rnams kun daṅ bral źes bya ba la sogs pa tshigs su bcad pa gcig gis sems can gyi don mdzad spyod pa’i mthu daṅ ldan par ston te, de bźin gśegs pa’i sku ’od can skyon daṅ bral bas ’jig rten gyi khams kun tu khyab ciṅ sems can gyi don mdzad do źes bya ba’i tha tshig go. ’od de yaṅ khyab pa daṅ, mthu daṅ ldan pa daṅ, sgrib pa med pa daṅ, gnas daṅ, rab tu gsal ba daṅ, mi gnas pa’i mya ṅan las ’das pas bstan te; ’od de bsam gtan bźi pa’i bar gyi lha’i yul daṅ mnar med pa’i sems can dmyal ba yan chad khyab pas na lha yul sa steṅ na yaṅ źes smos so. ’od kyi skyon rnams daṅ bral bas na mthu daṅ ldan pa ste, skyon rnams daṅ bral źes bya ba daṅ sbyar ro. ’jig rten gyi khams kun tu khyab ste, sgrib pa med pas na kun źes smos so. ’od de sku la gnas pas na khyod kyi yan lag dri mi mṅa’ źes smos so. ’od de yaṅ rab tu gsal bas na lam mer bźugs źes smos so. mñam par ma bźag pa daṅ, mñam par bźag pa daṅ, ñon moṅs pa med pa’i mi śes pa gsum bsal bas na ’khor ba daṅ mya ṅan las ’das pa gaṅ la yaṅ mi gnas pa’i phyir ro. mun daṅ rab rib ma rig legs par rab bsal nas, sprin gyi dra ba las grol ñi ma bźin du lhan źes bya ste, sgrib pa gñis kyi dra ba las grol ba’i de bźin gśegs pa de sems can rnams kyi don la mṅon par lhan źiṅ ’char źes bya ba’i don to. 
4) ’gro ba ’di rnams mgon skyabs med ciṅ sdug bsṅal gyur || rga daṅ ’chi bas mnar ciṅ gnas skabs ma mchis la |
| sems can mchog gis thugs brtse thugs rje bskyed mdzad nas || sman pa bźin du rab tu grol bar mdzad ciṅ gśegs ||; 
 
4) The worlds are suffering, being without refuge and protection, tormented by old age and death, without any firm standing. But you, the greatest of beings, come here out of compasssion like a physician to free us. 
de ltar thugs rje daṅ ldan źiṅ bsñeṅs pa daṅ bral la sems can gyi don mdzad pa’i mthu mṅa’ na ci’i phyir ’gro ba rnams khams gsum na gnas par snaṅ źe na? ’gro ba ’di rnams mgon skyabs med ciṅ sdug bsṅal gyur ces bya ba la sogs pa tshigs su bcad pa gcig gis ji ltar sems can gyi don mdzad pa’i yon tan gyis bstod de, de bźin gśegs pa ni mdzad pa ma yin gyi sman pa daṅ ’dra bar ñon moṅs pa’i nad bsal ba’i thabs ston par mdzad de, gaṅ gyi phyir gnas skyabs ma mchis pas mgon skyabs med pa daṅ, rga ba daṅ ’chi bas mnar bas sdug bsṅal bar gyur pa ’gro ba rnams la sems can gyi mchog de bźin gśegs pas sdug bsṅal gyi rgyu’i tshe na thugs rje daṅ, ’bras bu’i tshe na thugs brtse ba bskyed nas sman pa bźin du rab tu grol bar mdzad ciṅ gśegs te, sman pas bstan pa bźin du sman ’thuṅs śiṅ cho ga byas na nad las ldaṅ bar ’gyur ba bźin du de bźin gśegs pas kyaṅ sems can gyi ñon moṅs pa’i nad bsal ba’i thabs bstan pa las nad pa daṅ ’dra ba’i sems can gaṅ gis bka’ luṅ bźin du bsgubs pa ni grol bar gyur la, gźan rnams ni de lta ma yin no źes bya ba’i tha tshig go. 
5) ma rig pa daṅ gti mug srid mtsho rgal dka’ ba || ñon moṅs rnam rtog rnam mṅa’ dba’ kloṅ maṅ po las |
| gźan las ma gsan par ni bdag ñid rab rgal te || pad ma bźin du chags pa mi mṅa’ rnam par gśegs ||; 
 
5) Out of the sea of existence, of ignorance and vices, hard to cross, out of the many billows of vice and fictions of all kinds you emerge by yourself, not having heard from others, you come here undefiled like a lotus. 
de bźin gśegs pa sems can gźan ltar ’khor bar gnas śiṅ ma grol ba źig yin na ni bdag ñid ma grol bas gźan dgrol bar yaṅ mi spyod, ci ste mya ṅan las ’das par gśegs na ni sems can rnams ji ltar dgrol bar mdzad ce na? ma rig pa daṅ gti mug srid mtsho rgal dka’ źes bya ba la sogs pa tshigs su bcad pa gcig gis ’khor ba daṅ mya ṅan las ’das pa la mi gnas par ston te, de la ma rig pa ni ’phags pa’i bden pa rgyur gyur pa gñis mi śes pa’o; gti mug ni ’bras bur gyur pa gñis mi śes pa ste; de gñis kyis bskor ba’i khams gsum brgal bar dka’ ba’i srid pa’i mtsho chu lta bu’i ’dod chags la sogs pa ñon moṅs pa daṅ, rba kloṅ lta bu’i yul daṅ ñe du la sogs pa rnam par rtog pa rnam pa maṅ du rba kloṅ maṅ ba daṅ ldan pa las mkhan po daṅ slob dpon la sogs pa gźan las ma gsan te, luṅ daṅ man ṅag ma mnos par bdag ñid rab tu rgal to. de ltar srid pa’i rgya mtsho las brgal nas kyaṅ ’phags pa ñan thos ltar mya ṅan las ’das pa la gnas pa ma yin gyi, phyir yaṅ srid pa’i rgya mtsho der sbyor źiṅ, sems can gyi don kyaṅ mdzad la ji ltar padma chu las skyes kyaṅ chu’i ñes pas mi gos pa bźin du khams gsum gyi ñon moṅs pas kyaṅ mi gos pas, padma bźin du chags pa mi mṅa’ rnam par gśegs źes gsuṅs so. 
6) chos ’di thams cad raṅ bźin gyis ni bdag ma mchis || brag ca sgra skad bźin du brten nas ’byuṅ ba lags |
| ma bgyis byed pa po daṅ tshor ba ma mchis par ||’jig rten mgon po sems can phan phyir rab tu gsuṅ ||; 
 
6) All these moments of existence are essentially without a self, they arise under certain conditions, just like the sound of an echo. Lord of the world, for the good of living beings you teach that they are not made, there is no maker, no entity to experience them either. 
de ltar ’khor ba na sems can gyi don mdzad pa’i tshe chos ji lta bu źig ston źe na? chos ’di thams cad raṅ bźin gyis ni bdag ma mchis źes bya ba la sogs pa tshigs su bcad pa gcig gis chos bdag med pa ston par bstod de, ’jig rten gyi mgon po de bźin gśegs pa sems can phan pa’i phyir phuṅ po daṅ khams la sogs pa’i chos thams cad byed pa po daṅ tshor ba po med ciṅ dbaṅ phyug gis ma byas la brag ca daṅ ’dra ba daṅ, bdag med par gsuṅs so źes bya ba’i tha tshig go. rnam pa gcig tu na chos thams cad bdag med pa daṅ, rkyen las byuṅ ba daṅ, byed pa pos ma byas pa daṅ, naṅ na byed pa’i skyes bu med par ’jig rten mgon po sems can phan phyir rab tu gsuṅs źes bya bas sbyar ro. 
7) ’jig rten chos rnams ’jig rten ri yi chu bźin g-yo || mi mkhas skye bos bsten pa sñiṅ po ma mchis pa |
| chos rnams thams cad ston ka’i sprin daṅ ’drar mkhyen nas || srid las rgal bar gyur ciṅ srid pa kun la smod ||; 
 
7) The ways of the world are changeable like a mountain brook in this world, still the ignorant cling to that which has no core. When knowing, however, that all moments of existence are like autumn clouds, they pass beyond existence, they despise existence. 
de ltar chos thams cad bdag med ciṅ rkyen las byuṅ ba daṅ, ma byas śiṅ naṅ na byed pa’i skyes bu med par thugs su chud nas sems can gźan dag la ston pa tsam du ma zad kyi, ’jig rten chos rnams ’jig rten ri yi chu bźin g-yo źes bya ba la sogs pa tshigs su bcad pa gcig gis khams gsum gyi chos mi rtag pa’i raṅ bźin can la ma chags pa’i yon tan gyis bstod de, ji ltar ri gzar po’i chu g-yo źiṅ mi rtag pa bźin du lus daṅ loṅs spyod la sogs pa yaṅ mi rtag pa la mi mkhas pa’i skye bo rnams kyis mi rtag par ma śes te, gzugs daṅ sgra la sogs pa ’dod pa’i yon tan rnams brten ciṅ spyad pa de dag ni sñiṅ po gaṅ yaṅ med de ston ka’i sprin daṅ ’dra bar yid brtan du mi ruṅ bar thugs su chud nas stoṅ pa ñid daṅ mtshan ma med pa’i tiṅ ṅe ’dzin gyis ni srid pa las brgal bar gyur ciṅ, smon pa med pa’i tiṅ ṅe ’dzin gyis ni phyis kyaṅ mṅon par dga’ ba med par srid pa kun la smod ces sbyor ro. 
 
 
 
 
8) pad ma dkar po ’dab ma rgyas ’dra’i spyan mṅa’ ba || ñi zla brgya bas lhag pa’i gzi brjid mṅa’ ba po |
| ’jig rten kun na bstod ciṅ bsṅags pa bstod ’os pa || mi ’dul sñun daṅ bral ba khyod la phyag ’tshal lo ||; 
 
8) Your eyes are like blooming lotus-flowers shining more than a hundred suns and moons; worthy of praise you are praised and extolled by the whole world, freed from the illness which is lack of discipline, to you I bow. 
pad ma dkar po ’dab ma rgyas ’dra’i spyan mṅa’ ba źes bya ba la sogs pa tshigs su bcad pa gcig gis sku’i yon tan bstan te, bstod ciṅ bsṅags la bstod ’os pa źes bya bas ni dus gsum daṅ sbyar ro. gdul ba’i gaṅ zag rnams skal pa bźin du ’dul bar mdzad pas mi ’dul źes bya’o. 
9) mi yi khyu mchog mtha’ yas pa yi pha rol gśegs || yon tan khyad par kun gyi pha rol byon gyur pa |
| bde bar gśegs kyi yon tan ’di dag dpag mi laṅ || saṅs rgyas bsod nams źiṅ la mgo bos phyag ’tshal lo ||; 
 
9) Mighty one, you have reached unlimited perfection, your qualities have been perfected in the most distinguished way, the qualities of the one who has left happily cannot be measured; I bow my head to the awakened one, the field of merit. 
de bźin gśegs pa’i yon tan ni bskal pa’i mtha’i bar du bgraṅ bar dka’ ba yin pas mi yi khyu mchog mtha’ yas pa yi pha rol gśegs źes bya ba la sogs pa tshigs su bcad pa gcig gis brjod kyis mi laṅ ba’i yon tan mdor bsdus nas bstod de, ji ltar khyu mchog ni gźan gyi daṅ por ’gro ba bźin du lha daṅ mi rnams kyi naṅ nas ’dren pa khyu mchog daṅ ’dra ba, ñan thos daṅ raṅ saṅs rgyas la sogs pa’i yon tan maṅ po mtha’ yas pa’i pha rol du gśegs te phul du byuṅ źiṅ, stobs daṅ mi ’jigs pa la sogs pa ma ’dres pa’i yon tan kun gyi pha rol byon par gyur pa yin pas na saṅs rgyas bcom ldan ’das kyi yon tan thugs rje chen po la sogs pa goṅ du smos pa ’di daṅ ’dra bar gźan yaṅ blos dpag par dka’ na, tshig tu brjod pa lta ci smos te; de lta bu’i yon tan dpag tu med pa mṅa’ bas ’gro ba bsod nams ’dod pa rnams kyi rten daṅ, ’bras bu daṅ, phan yon che ba’i saṅs rgyas bsod nams źiṅ la mgo bos phyag ’tshal lo źes sbyar ro. 
de nas byaṅ chub sems dpa’ blo gros mi zad pa byaṅ chub sems dpa’ bye ba phrag drug cu po de dag daṅ bcas pas bcom ldan ’das la tshul daṅ ’dra ba’i tshigs su bcad pa ’di dag gis mṅon par bstod nas, steṅ gi bar snaṅ las babs te, bcom ldan ’das kyi źabs la mgo bos phyag ’tshal nas, bcom ldan ’das la lan bdun bskor ba byas te, bcom ldan ’das kyis gnaṅ nas, ’khor daṅ bcas te pad ma’i sñiṅ po de dag la skyil mo kruṅ du ’khod do; 
athākṣayamatir bodhisattvas tābhiḥ ṣaṣṭyā bodhisattvakoṭibhiḥ saha bhagavantam etābhir gāthābhiḥ sārūpyābhir abhiṣṭūya, upary antarīkṣād avatīrya, bhagavataḥ pādau śirasābhivandya, bhagavantaṃ saptakṛtvaḥ pradakṣiṇīkṛtya, bhagavatānujñātaḥ saparivāras teṣu padmagarbheṣu paryaṅkaṃ nyaṣīdat. 
Having praised the Lord with these suitable verses, the bodhisattva Akshayamati together with the sixty times ten millions of bodhisattvas, came down from the sky above, greeting the Lord by bowing to his feet with his head and circumambulating him seven times [to purify the seven kinds of actions by body and speech]. And with the Lord’s permission they sat down in the calyxes of the lotuses with their legs crossed. 
lan bdun bskor ba ni lus daṅ ṅag gi las rnam pa bdun sbyaṅ ba’i phyir ro. 
de nas saṅs rgyas kyi mthus tshe daṅ ldan pa śa ra dva ti’i bu stan las laṅs te, bla gos phrag pa gcig tu gzar nas, pus mo g-yas pa’i lha ṅa sa la btsugs te. bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud nas, bcom ldan ’das la ’di skad ces gsol to:; 
atha khalu buddhānubhāvenāyuṣmāñ śāradvatīputra utthāyāsanād ekāṃśam uttarāsaṅgaṃ kṛtvā dakṣiṇaṃ jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat:; 
e) [Conversation to determine (niścayakathā):] Then, by the power of the Buddha, the venerable Śāradvatīputra got up from his seat, and having put his cloak over one shoulder he placed his right knee on the ground, and bowed in the direction of the Lord with the palms of his hands joined, saying: 
ṅes par gdon mi za ba’i gtam phun sum tshogs pa. Both the translation and the reconstruction are doubtful, as it has been impossible to identify the expression elsewhere. 
bcom ldan ’das, byaṅ chub sems dpa’ blo gros mi zad pa ’di, gaṅ nas mchis? de bźin gśegs pa de’i mtshan daṅ ’jig rten gyi khams de’i miṅ ci źes bgyi? ’jig rten gyi khams de ’di nas ji srid cig na mchis; 
kuto, bhagavann, ayam akṣayamatir bodhisattva āgataḥ? tasya tathāgatasya nāma, tasya ca lokadhātor nāmeti kiṃ? kiyaddūra itaḥ sa lokadhātuḥ? 
- Lord, from where does this bodhisattva Akshayamati come? What is the name of the Tathāgata there, and what is the name of that world-sphere? And how far away from here is that world-sphere? 
 
bcom ldan ’das kyis bka’ stsal pa: śa ra dva ti’i bu, de’i phyir khyod kyis byaṅ chub sems dpa’ blo gros mi zad pa ’di la dris śig daṅ, ’di ñid khyod la ston to; 
bhagavān āha: pṛccha tvaṃ, śāradvatīputra, tadartham imam akṣayamatiṃ bodhisattvaṃ, sa eva tvāṃ deśayiṣyati. 
The Lord said: Śāradvatīputra, you should ask this bodhisattva Akshayamati, and he will instruct you. 
tshe daṅ ldan pa śa ra dva ti’i bus bcom ldan ’das la don rnam pa bźi źus pa las byaṅ chub sems dpa’ blo gros mi zad pa ’di la dris śig ces gsuṅs pa ni dris pa ’di’i lan glan pas byaṅ chub sems dpa’ rnams kyi śes rab daṅ spobs pa’i bdag ñid chen po brjod par bya ba’i phyir ro. 
de nas tshe daṅ ldan pa śa ra dva ti’i bus byaṅ chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: rigs kyi bu, khyod gaṅ nas ’oṅs? de bźin gśegs pa de’i mtshan daṅ ’jig rten gyi khams de’i miṅ ci źes bya? ’jig rten gyi khams de ’di nas ci srid cig na yod; 
atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: kutas tvaṃ, kulaputrāgataḥ? tasya tathāgatasya nāma tasya ca lokadhātor nāmeti kiṃ? kiyaddūra itaḥ sa lokadhātuḥ? 
Then the venerable Śāradvatīputra spoke these words to the bodhisattva Akshayamati: Son of good family, where do you come from? What is the name of the Tathāgata there, and what is the name of that world-sphere? And how far away from here is that world-sphere? 
 
blo gros mi zad pas smras pa: gnas brtan śa ra dva ti’i bu la da duṅ du yaṅ ’oṅ ba daṅ ’gro ba’i ’du śes ’byuṅ ṅam; 
akṣayamatir āha: nanu tāvat sthavirasya śāradvatīputrasyāpi gatyāgatisaṃjñā bhavanti? 
Akshayamati said: Do concepts of coming and going occur even to the elder Śāradvatīputra? 
gnas brtan śa ra dva ti’i bu la da duṅ du yaṅ ’oṅ ba daṅ ’gro ba’i ’du śes ’byuṅ ṅam źes bya ba ni śā ri’i bu ’phags pa yin te, ’phags pa la lta ba phyin ci log daṅ, sems phyin ci log daṅ, ’du śes phyin ci log mi srid pa’i rigs na, khyod la da duṅ ’du śes phyin ci log gi ’du śes yod dam? źes dgoṅs pa’i tha tshig go. bdag gis ’du śes ni yoṅs su śes so źes bya ba ni phyin ci log gi ’du śes spaṅs pa’i sgo nas yoṅs su śes so źes śā ri’i bus smras so. ’du śes yoṅs su śes pa daṅ ldan pa ni gñis ka la blo mi ’jug na źes bya ba ni de ltar ’du śes kun spaṅs pa’i sgo nas yoṅs su śes na ’oṅ ba daṅ ’gro ba’i ’du śes ’byuṅ ba’i mi rigs na źes bya ba’i tha tshig go. 
smras pa: rigs kyi bu, bdag gis ’du śes ni yoṅs su śes so; 
āha: ahaṃ, kulaputra, saṃjñāḥ parijānāmi. 
Śāradvatīputra said: Son of good family, I know concepts thoroughly. 
 
smras pa: btsun pa śa ra dva ti’i bu, ’du śes yoṅs su śes pa daṅ ldan pa ni gñi ga la blo mi ’jug na, de ci’i phyir khyod ’di ltar gaṅ khyod, gaṅ nas ’oṅs? sñam du sems; 
āha: saṃjñāparijñātavī, bhadanta śāradvatīputra, na dvayamatiṃ praviśet, tat kasya hetor evaṃ te bhavet kas tvaṃ kuta āgata iti? 
Akshayamati said: One knowing concepts thoroughly, Śāradvatīputra, does not indulge in duality of thought, so why do you think thus: Who are you, where do you come from? 
 
btsun pa śa ra dva ti’i bu, ’oṅ ba źes bya ba, de ni bsdu ba’i tshig go; btsun pa śa ra dva ti’i bu, ’gro ba źes bya ba, de ni bsal ba’i tshig go. gaṅ la bsdu ba’i tshig med pa daṅ bsal ba’i tshig med pa, de la ’oṅ ba yaṅ med, ’gro ba yaṅ med de: ’oṅ ba daṅ ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o; 
āgatir iti, bhadanta śāradvatīputra, saṃkarṣaṇapadam etat, gatir iti, bhadanta śāradvatīputra, niṣkarṣaṇapadam etat. yatra na saṃkarṣaṇapadaṃ na niṣkarṣaṇapadaṃ, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ.[cn :: Vide Sanskrit fragments in vol. 1; this piece is from Pras. The text is changed according to the text of Akṣ; Pras seems to have changed the original at the end.]; 
Coming, reverend Śāradvatīputra, is a word for uniting, while going, reverend Śāradvatīputra, is a word for separation. Where there is no word for uniting and no word for separation, there is no coming nor going [as there is no individuality (puruṣa) which is the subject of going (gantṛ) ]1 : not coming nor going is the way2 of the saints. 
’oṅ ba źes bya ba de ni bsdu ba’i tshig go źes bya ba la sogs pas ’du ba daṅ ’bral ba rnam par ’jig pa bstan te; ’oṅ ba ni ’du ba’o, ’gro ba ni ’bral ba’o; de lta bu’i ’gro ba daṅ ’oṅ ba ni ’gro ba po’i skyes bu yod na srid kyi, mu stegs kyis brtags pa’i skyes bu med de, gaṅ zag la bdag med par chud pa’i ’phags pa rnams la ’oṅ ba daṅ ’gro ba med pa ñid ’phags pa rnams kyi ’gro ba’o źes bśad do. 
btsun pa śa ra dva ti’i bu, ’oṅ ba źes bya ba, de ni las kyi raṅ bźin gyi mtshan ñid do; btsun pa śa ra dva ti’i bu, ’gro ba źes bya ba, de ni las kyi raṅ bźin zad pa’i mtshan ñid do. gaṅ la las kyi raṅ bźin gyi mtshan ñid med pa daṅ las kyi raṅ bźin zad pa’i mtshan ñid med pa, de la ’oṅ ba yaṅ med, ’gro ba yaṅ med de: ’oṅ ba daṅ ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o; 
āgatir iti, bhadanta śāradvatīputra, karmasvabhāvalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, karmasvabhāvakṣayalakṣaṇam etat. yatra na karmasvabhāvalakṣaṇaṃ na karmasvabhāvakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ. 
Coming, reverend Śāradvatīputra, is the essential character of action-nature, while going, reverend Śāradvatīputra, is the essential character of the end of action-nature. Where there is no essential character of action-nature, and no essential character of the end of action-nature, there is no coming nor going: not coming nor going is the way of the saints. 
btsun pa śā ra dva ti’i bu, ’oṅ ba źes bya ba ni las kyi raṅ bźin gyi mtshan ñid do źes bya ba la sogs pas las daṅ las med pa rnam par ’jig pa bstan te; las kyaṅ byed pa po yod na yod kyi, byed pa po med na las kyaṅ med pas byed pa pos las byas kyaṅ las kyi raṅ gi mtshan ñid de ’oṅ ba’o. byed pa po las ma byas na las kyi zad pa’i mtshan ñid de ’gro ba’o. de lta bu’i oṅ ba daṅ ’gro ba ’phags pa la mi srid de, de gñis med pa ni ’phags pa rnams kyi ’gro ba’o źes bya ba’i tha tshig go. 
btsun pa śa ra dva ti’i bu, ’oṅ ba źes bya ba, de ni smon lam gyi mtshan ñid do; btsun pa śa ra dva ti’i bu, ’gro ba źes bya ba, de ni smon lam zad pa’i mtshan ñid do. gaṅ la smon lam gyi mtshan ñid daṅ smon lam zad pa’i mtshan ñid med pa, de la ’oṅ ba yaṅ med, ’gro ba yaṅ med de: ’oṅ ba daṅ ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o; 
āgatir iti, bhadanta śāradvatīputra, praṇidhānalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, praṇidhānakṣayalakṣaṇam etat. yatra na praṇidhānalakṣaṇaṃ na praṇidhānakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ; 
Coming, reverend Śāradvatīputra, is the essential character of wishing, while going, reverend Śāradvatīputra, is the essential character of the end of wishing. Where there is no essential character of wishing, and no essential character of the end of wishing, there is no coming nor going: not coming nor going is the way of the saints. 
btsun pa śa ra dva ti’i bu, ’oṅ ba źes bya ba de ni smon lam gyi mtshan ñid do źes bya ba la sogs pas smon pa daṅ smon pa med pa’i rnam par ’jig pa bstan te; las śig byas sam smon lam źig btab pa las dṅos po ’ga’ ’grub pa la ’oṅ ba źes bya’o. smon lam kyaṅ ma btab pa las kyaṅ ma byas pa las dṅos po ’ga’ ma ’grub pa la ’gro ba źes bya’o. de yaṅ smon pa po’i gaṅ zag yod kyaṅ de gñis srid kyi, ’phags pa la ni de gñis mi srid ces bya ba’i don to. 
btsun pa śa ra dva ti’i bu, ’oṅ ba źes bya ba, de ni skye ba’i mtshan ñid do; btsun pa śa ra dva ti’i bu, ’gro ba źes bya ba, de ni ’gog pa’i mtshan ñid do. gaṅ la skye ba’i mtshan ñid med pa daṅ ’gog pa’i mtshan ñid med pa, de la ’oṅ ba yaṅ med, ’gro ba yaṅ med de: ’oṅ ba daṅ ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o; 
āgatir iti, bhadanta śāradvatīputra, utpādalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, nirodhalakṣaṇam etat. yatra notpādalakṣaṇaṃ na nirodhalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ. 
Coming, reverend Śāradvatīputra, is the essential character of arising, while going, reverend Śāradvatīputra, is the essential character of cessation. Where there is no essential character of arising, and no essential character of cessation, there is no coming nor going: not coming nor going is the way of the saints. 
btsun pa śa ra dva ti’i bu, ’oṅ ba źes bya ba de ni skye ba’i mtshan ñid do źes bya ba la sogs pas skye ba daṅ ’gag pa rnam par ’jig pa bstan te; dṅos po ’ga’ sṅon ma skyes pa las phyis skye ba ni ’oṅ ba źes bya’o; dṅos po skyes pa rnams ’gags pa ni ’gro ba źes bya ste; de yaṅ skye ba po’i gaṅ zag yod kyaṅ de gñis srid kyi, de gñis med par thugs su chud pa’i ’phags pa la mi srid ces bya ba’i don to. 
btsun pa śa ra dva ti’i bu, ’oṅ ba źes bya ba, de ni rnam par rig pa’i sgo’i mtshan ñid do; btsun pa śa ra dva ti’i bu, ’gro ba źes bya ba, de ni rnam par rig pa’i sgo zad pa’i mtshan ñid do. gaṅ la rnam par rig pa’i sgo’i mtshan ñid med pa daṅ rnam par rig pa’i sgo zad pa’i mtshan ñid med pa, de la ’oṅ ba yaṅ med, ’gro ba yaṅ med de: ’oṅ ba daṅ ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o; 
āgatir iti, bhadanta śāradvatīputra, vijñaptimukhalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, vijñaptimukhakṣayalakṣaṇam etat. yatra na vijñaptimukhalakṣaṇaṃ na vijñaptimukhakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ. 
Coming, reverend Śāradvatīputra, is the essential character of the way into information, while going, reverend Śāradvatīputra, is the essential character of the end of the way into information. Where there is no essential character of the way into information, and no essential character of the end of the way into information, there is no coming nor going: not coming nor going is the way of the saints. 
On vijñapti: btsun pa śa ra dva ti’i bu ’oṅ ba źes bya ba ni rnam par rig pa’i sgo’i mtshan ñid do źes bya ba la sogs pas rnam par rig pa daṅ rnam par rig pa med pa ’jig pa’i mtshan ñid bstan te; rnam par rig pa yaṅ lus daṅ, lus can daṅ, spyod pa po rnam par rig pa daṅ, spyod par bya ba rnam par rig pa daṅ, spyod pa rnam par rig pa daṅ, dus rnam par rig pa daṅ, yul rnam par rig pa daṅ, graṅs rnam par rig pa daṅ, tha sñad rnam par rig pa daṅ, bde ’gro daṅ ṅan ’gro rnam par rig pa ste; de la lus ni phuṅ po lṅa; lus can ni bdag spyod pa yaṅ bdag ñid do; spyad par bya ba ni gzugs la sogs pa’i yul rnams; spyod pa ni mig la sogs pa’i dbaṅ po rnams; dus ni ’das pa daṅ, ma ’oṅs pa daṅ, da ltar gyi dus; yul ni lho byaṅ śar nub la sogs pa’o; graṅs ni gcig gñis la sogs pa’o; tha sñad ni ’jig rten gyi tshig daṅ miṅ du byas pa la sogs pa’o; bde ’gro ni lha daṅ mi, ṅan ’gro ṅan soṅ gsum ste; de lta bu’i rnam par rig pa so so’i skye bo la srid kyi, ’phags pa rnams la mi srid ces bya ba’i don to. The commentary seems based upon Mahāyānasaṃgraha II, 2, p. 2428-2522. 
btsun pa śa ra dva ti’i bu, ’oṅ ba źes bya ba, de ni ’oṅ ba’i yul lo; btsun pa śa ra dva ti’i bu, ’gro ba źes bya ba, de ni ’gro ba’i yul lo. gaṅ la ’oṅ ba’i yul med pa daṅ ’gro ba’i yul med pa, de la ’oṅ ba yaṅ med, ’gro ba yaṅ med de: ’oṅ ba daṅ ’gro ba med pa de ni ’phags pa rnams kyi ’gro ba’o; 
āgatir iti, bhadanta śāradvatīputra, āgativiṣaya eṣaḥ, gatir iti, bhadanta śāradvatīputra, gativiṣaya eṣaḥ. yatra nāgativiṣayo na gativiṣayas tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ. 
Coming, reverend Śāradvatīputra, belongs to the sphere of coming, while going, reverend Śāradvatīputra, belongs to the sphere of going. Where there is no sphere of coming and no sphere of going, there is no coming nor going: not coming nor going is the way of the saints. 
btsun pa śa ra dva ti’i bu, ’oṅ ba źes bya ba de ni ’oṅ ba’i yul lo źes bya ba la sogs pas yul daṅ yul med pa rnam par ’jig pa bstan te; ’oṅ bas yul mṅon sum du ’gyur ba daṅ, ’gro bas yul daṅ bral pa gñis yul daṅ yul can yod pa la srid kyi, ’phags pa rnams la ni de mi srid do źes bya ba’i don to. 
 
 
 
 
btsun pa śa ra dva ti’i bu, ’oṅ ba źes bya ba, de ni rkyen gyi mtshan ñid do; btsun pa śa ra dva ti’i bu, ’gro ba źes bya ba, de ni rkyen zad pa’i mtshan ñid do. gaṅ la rkyen gyi mtshan ñid med pa daṅ rkyen zad pa’i mtshan ñid med pa, de la ’oṅ ba yaṅ med, ’gro ba yaṅ med de: ’oṅ ba daṅ ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o; 
āgatir iti, bhadanta śāradvatīputra, pratyayalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, pratyayakṣayalakṣaṇam etat. yatra na pratyayalakṣaṇaṃ na pratyayakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ. 
Coming, reverend Śāradvatīputra, is the essential character of a condition, while going, reverend Śāradvatīputra, is the essential character of the end of a condition. Where there is no essential character of condition, and no essential character of the end of a condition, there is no coming nor going: not coming nor going is the way of the saints. 
btsun pa śa ra dva ti’i bu, ’oṅ ba źes bya ba de ni rkyen gyi mtshan ñid do źes bya ba la sogs pas rkyen daṅ rkyen med pa rnam par ’jig pa bstan te; ’oṅ ba ñid gaṅ du ’gro ba’i yul du phyin par byed pa’i rkyen yin te, de ’oṅ ba źes bya’o; ’gro ba’i gnas su ma soṅ ba daṅ phyin par byed pa’i rkyen med do; de la rkyen zad pa źes bya ste, ’gro ba źes bya’o. rkyen gyi mtshan ñid ’oṅ ba daṅ rkyen zad pa’i mtshan ñid ’gro ba gñis so so’i skye bo la srid kyi, rkyen de lta bu ’phags pa rnams la mi srid ces bya ba’i don to. 
btsun pa śa ra dva ti’i bu, ’oṅ ba źes bya ba, de ni rten ciṅ ’brel bar ’byuṅ ba’i mtshan ñid do; btsun pa śa ra dva ti’i bu, ’gro ba źes bya ba, de ni rten ciṅ ’brel bar ’byuṅ ba zad pa’i mtshan ñid do. gaṅ la rten ciṅ ’brel bar ’byuṅ ba’i mtshan ñid med pa daṅ rten ciṅ ’brel bar ’byuṅ ba zad pa’i mtshan ñid med pa, de la ’oṅ ba yaṅ med, ’gro ba yaṅ med de: ’oṅ ba daṅ ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o; 
āgatir iti, bhadanta śāradvatīputra, pratītyasamutpādalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, pratītyasamutpādakṣayalakṣaṇam etat. yatra na pratītyasamutpādalakṣaṇaṃ na pratītyasamutpādakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ. 
Coming, reverend Śāradvatīputra, is the essential character of dependent origination, while going, reverend Śāradvatīputra, is the essential character of the end of dependent origination. Where there is no essential character of dependent origination, and no essential character of the end of dependent origination, there is no coming nor going: not coming nor going is the way of the saints. 
btsun pa śa ra dva ti’i bu ’oṅ ba źes bya ba de ni rten ciṅ ’brel bar ’byuṅ ba’i mtshan ñid do źes bya ba la sogs pas rten ciṅ ’brel bar ’byuṅ ba rnam par ’jig pa bstan te; ’oṅ ba la sogs pa’i rgyu daṅ rkyen gñis ka la rten ciṅ ’brel bar ’byuṅ ba źes bya ste, de la ’oṅ ba źes bya’o, ’gro ba źes bya ba de ni ’oṅ ba’i rgyu daṅ rkyen med pa la ’gro ba źes bya ste; de la rten ciṅ ’brel bar ’byuṅ ba zad pa’i mtshan ñid do źes bya’o; de yaṅ so so’i skye bo la srid kyi, ’phags pa rnams la mi srid ces bya ba’i don to. 
btsun pa śa ra dva ti’i bu, ’oṅ ba źes bya ba, de ni rgyu las byuṅ ba’i mtshan ñid do; btsun pa śa ra dva ti’i bu, ’gro ba źes bya ba, de ni rgyu las byuṅ ba zad pa’i mtshan ñid do. gaṅ la rgyu las byuṅ ba’i mtshan ñid med pa daṅ rgyu las byuṅ ba zad pa’i mtshan ñid med pa, de la ’oṅ ba yaṅ med, ’gro ba yaṅ med de: ’oṅ ba daṅ ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o; 
āgatir iti, bhadanta śāradvatīputra, hetukalakṣaṇam etat, gatir iti, bhadanta śāradvatīputra, hetukakṣayalakṣaṇam etat. yatra na hetukalakṣaṇaṃ na hetukakṣayalakṣaṇam, tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ. 
Coming, reverend Śāradvatīputra, is the essential character of having a cause, while going, reverend Śāradvatīputra, is the essential character of the end of having a cause. Where there is no essential character of having a cause, and no essential character of the end of having a cause, there is no coming nor going: not coming nor going is the way of the saints. 
btsun pa śa ra dva ti’i bu, ’oṅ ba źes bya ba de ni rgyu las byuṅ ba’i mtshan ñid do źes bya ba la sogs pas rgyu med par rnam par ’jig pa bstan te; de la rgyu ni sa bon lta bu’o; rkyen ni spyi’i rkyen te, sa chu me rluṅ lta bu’o. ’oṅ ba źes bya ba la ’oṅ ba’i rgyus ’oṅ bar byed pas na, rgyu las byuṅ ba’i mtshan ñid do; ’oṅ ba’i rgyu med pa la ’gro ba źes bya ste, rgyu las byuṅ ba’i mtshan ñid zad pa’o; ’oṅ źiṅ ’gro ba’i rgyu sa bon lta bur gyur pa so so’i skye bo la srid kyi, de lta bu ’phags pa rnams la mi srid ces bya ba’i don to – ... "Cause (hetu) is like the seed, while condition (pratyaya) is the general condition, like earth, water, fire and wind. ... " 
btsun pa śa ra dva ti’i bu ’oṅ ba źes bya ba, de ni tha sñad kyi sgra daṅ, yi ge daṅ brda’o; btsun pa śa ra dva ti’i bu, ’gro ba źes bya ba, de ni tha sñad kyi sgra daṅ, yi ge daṅ brda yoṅs su śes pa’o. gaṅ la tha sñad kyi sgra daṅ, yi ge daṅ brda med pa daṅ tha sñad kyi sgra daṅ, yi ge daṅ brda yoṅs su śes pa med pa, de la ’oṅ ba yaṅ med, ’gro ba yaṅ med de: ’oṅ ba daṅ ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o; 
āgatir iti, bhadanta śāradvatīputra, vyavahāraśabdākṣarasaṃketā ete, gatir iti, bhadanta śāradvatīputra, vyavahāraśabdākṣarasaṃketaparijñaiṣā. yatra na vyavahāraśabdākṣarasaṃketā na vyavahāraśabdākṣarasaṃketaparijñā tatra nāgatir na gatir, anāgatir agatiś cāryāṇāṃ gatiḥ. 
Coming, reverend Śāradvatīputra, is an expression, a word, a syllable, a conventional sign, while going, reverend Śāradvatīputra, is the thorough knowledge of an expression, a word, a syllable, a conventional sign. Where there is no expression, no word, no syllable, no conventional sign, and no thorough knowledge of an expression, a word, a syllable, a conventional sign, there is no coming nor going: not coming nor going is the way of the saints. 
btsun pa śa ra dva ti’i bu ’oṅ ba źes bya ba de ni tha sñad kyi sgra daṅ, yi ge daṅ brda’o źes bya ba la sogs pas tha sñad daṅ tha sñad med pa rnam par ’jig pa bstan te, ’jig rten gyi tha sñad daṅ, sgra daṅ, yi ge daṅ, brda sna tshogs la ’oṅ ba źes bya’o; tha sñad daṅ, yi ge daṅ, sgra daṅ, brda sna tshogs śes pa’am khoṅ du chud pa la ’gro ba źes bya ste, de yaṅ so so’i skye bo la srid kyi, ’jig rten gyi tha sñad daṅ, sgra daṅ, yi ge daṅ, brda’i ’oṅ ba daṅ ’gro ba lta bu ’phags pa rnams la mi srid ces bya ba’i don to.
rnam pa gcig tu na ’oṅ ba daṅ ’gro ba rnam par ’jig pa’i tshig ’di rnams kyis byis pas kun tu brtags pa’i ’oṅ ba daṅ ’gro ba’i mtshan ñid daṅ, yoṅs su grub pa’i mtshan ñid la kun tu brtags pa’i mtshan ñid de rtag tu med pa daṅ; gaṅ gis de ltar śes pa ni ’phags pa rnams kyi ’gro ba yin par ’oṅ ba źes bya ba de ni bsdu ba’i tshig go źes bya ba la sogs pa daṅ, gaṅ la bsdu ba’i tshig med pa daṅ źes bya ba la sogs pa daṅ, ’oṅ ba daṅ ’gro ba med pa ni ’phags pa rnams kyi ’gro ba’o źes bya ba la sogs pa daṅ rim pa bźin sbyar ro. Translated in the introduction p. cxvi-vii as a Yogācāra statement. 
de nas tshe daṅ ldan pa śa ra dva ti’i bus byaṅ chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: rigs kyi bu, khyod kyi spobs pa ’di lta bu’i phyir ma yin gyi; ci nas de lta bu sṅon ma thos pa’i gnas rnams mñan pa’i phyir ’dri’o; 
athāyuṣmañ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: naivaṃrūpāya, kulaputra, pratibhānāya te yāvad eva tādṛśānām aśrutapūrvāṇāṃ sthānānāṃ śravaṇāya pṛcchāmi. 
f) [The Tathāgata staying here praises the qualities of the other Tathāgata in answer to the question:] Then the venerable Śāradvatīputra spoke these words to the bodhisattva Akshayamati: Son of good family, I did not ask you for the sake of your eloquence, but to hear of such places I never heard of before. 
(11b2, 12a1: dris pa la lan glan pas ’di na bźugs pa’i de bźin gśegs pas gźan gyi yon tan bsṅags pa phun sum tshogs pa.)
rigs kyi bu, khyod kyi spobs pa ’di lta bu’i phyir ma yin gyi źes bya ba ni blo gros mi zad pa ga las ’oṅ źes bya ba la sogs pa dris pa yaṅ byaṅ chub sems dpa’ de’i śes pa daṅ spobs pa bgom źiṅ goṅ du smos pa lta bu’i chos ’di dag ’dri ba’i phyir ni ma yin gyi, mi ’dzums pa źes bya ba’i ’jig rten gyi khams la sogs pa yon tan sṅon ma thos pa rnams mñan pa’i phyir ’dri’o źes bya ba’i tha tshig ste, de bas na ci nas de lta bu’i sṅon ma thos pa’i gnas rnams mñan pa’i phyir khyod la ’dri’o źes dṅos su smos so.
On the form of the comparison cf. Kpv no. 65. The piece is translated in accordance with the Dh text.
Cf. Laṅkā index s. v. svacittadṛśyagati etc. 
rigs kyi bu, ’di lta ste dper na: yul btsas daṅ śo gam gcod pa’i mi źig yod de; des mi reṅ ṅam khur thogs te lam nas ’gro ba’i mi źig la kye skyes bu, khyod ci źig thogs? śes ’dri źiṅ, ṅa la yul btsas daṅ śo gam byin cig! ces zer ba;  de bźin du, rigs kyi bu, bdag cag ñan thos gźan gyi sgra’i rjes su ’gro ba, gźan las thos pa la mos pa bdag gi sems kyi rgyud la snaṅ ba ñe bar gnas pa rnams kyis rtag tu rgyun mi ’chad par khyod lta bu skyes bu dam pa rnams la - gaṅ las ñan thos daṅ raṅ saṅs rgyas maṅ po ’byuṅ bar ’gyur ba’i - theg pa chen po ’di rjes su gzuṅ ba’i phyir dri bar bya ste;;  de bas na, rigs kyi bu, khyod gaṅ nas ’oṅs, de bźin gśegs pa de’i mtshan daṅ, ’jig rten gyi khams de’i miṅ ci źes bya, ’jig rten gyi khams de ’di nas ji srid yod pa legs par ston cig!; 
tad yathāpi nāma, kulaputra, kaścit puruṣo grāmyavetanaśulkagrāhako bhavet, sa puruṣaṃ śūnyaṃ vā bhāraharaṃ vā panthāto gacchantaṃ dṛṣṭvā, he puruṣa, tvaṃ kiṃ bharasīti pṛcchet, grāmyavetanaṃ śulkaṃ ca me dehīti brūyāt.  evam eva, kulaputra, asmābhiḥ śrāvakaiḥ parato ghoṣānvayaiḥ parataḥ śrutādhimuktibhiḥ svacittagatidṛśyapratyupasthitaiḥ satatasamitaṃ tvadvidhān satpuruṣān asya mahāyānasyānugrahārthaṃ paripraṣṭavyam, yasmāc chrāvakāḥ pratyekabuddhāś ca bāhavo bhaviṣyanti.  tasmāt, kulaputra, kutas tvam āgataḥ, tasya tathāgatasya nāma, tasya lokadhātor nāmeti kim, kiyaddūra itaḥ sa lokadhātur iti samyag deśayatu. 
Son of good family, just like a man who is a collector of village fees or taxes, who asks a man with or without a load as he goes along the road: Hello there, my good man, what are you carrying? and then: Give me village fee and taxes [for the king]!  in the same way, son of good family, we disciples, who following the words of others and having confidence in what we hear from others, are concerned only with what is to be seen in the course of our own thoughts [not like the bodhisattvas who strive to purify the thoughts of others], should always ask true persons like you so as to grasp [some of the goods, meaning or advantage (artha) of] this great way [which is the expedient (upāya) ], from which many disciples and isolated buddhas are likely to arise.  Therefore, you should, son of good family, demonstrate as it is where you come from, what is the name of the Tathāgata there and the name of that world-sphere. 
    rigs kyi bu, ’di lta ste dper na źes bya ba la sogs pas ’og nas ’byuṅ ba’i don ’dri ba ’jig rten na grags pa’i dpe bstan te, ’jig rten na yul btsas daṅ śo gam gcod pa yaṅ: ga las ’oṅs, gar ’gro, ci khyer, źes dris nas, ci khyer ba’i rdzas las ñuṅ śas śig śo gam gcod pa, de bźin du bdag cag ñan thos rnams kyaṅ byaṅ chub sems dpa’ chos kyi nor maṅ po daṅ ldan pa la theg pa chen po’i chos kyi don cuṅ zad dri’o źes bya ba’i don to – .... "The meaning is: We disciples ask the bodhisattvas having lots of religious riches for just a little of the goods (=meaning, artha) of the great way."
de la yul btsas ni groṅ gi groṅ mi ñid śo gam gcod pa’o, śo gam ni rgyal po’i śo gam gcod pas śo gam bcad nas rgyal po la ’bul pa la’o.
bdag cag ñan thos gźan gyi sgra’i rjes su ’gro ba, gźan las thos pa las mos pa źes bya ba ni byaṅ chub sems dpa’ ltar bdag gi śes rab kyis chos rnams rtogs par nus pa ni ma yin gyi, bdag cag ñan thos ni mkhan po daṅ slob dpon la sogs pas tshig gis bstan ciṅ bśad pa’i sgra’i rjes su ’braṅ źiṅ, de ñid las dad pa daṅ mos pa skye źes bya ba’i don to. bdag gi sems kyi rgyud la snaṅ ba ñe bar gnas pa źes bya ba ni bdag cag ñan thos ni bdag ñid kyi rgyud gsal źiṅ dag par bya ba la brtson gyi, byaṅ chub sems dpa’ ltar gźan gyi rgyud rnam par dag par bya ba la brtson pa ni ma yin no źes bya ba’i don to. rtag tu rgyun mi ’chad par khyod lta bu skyes bu dam pa źes bya ba ni bdag cag ñan thos rnams dus thams cad du khyod la sogs pa skyes bu dam pa byaṅ chub sems dpa’ dam pa’i chos kyi nor maṅ po daṅ ldan pa la theg pa chen po’i don ’dri bar byed do źes sbyar ro.
gaṅ las ñan thos daṅ raṅ saṅs rgyas źes bya ba ni theg pa chen po’i chos gaṅ las ñan thos maṅ po daṅ raṅ saṅs rgyas maṅ po skye źiṅ ’byuṅ bar ’gyur ba’i, thabs theg pa chen po’i don rjes su bzuṅ ba ste: theg pa chen po’i don rtogs par bya ba’i phyir dri’o źes bya ba’i tha tshig go. 
blo gros mi zad pas smras pa: btsun pa śa ra dva ti’i bu, de bźin gśegs pa ’di khyod kyi mdun na bźugs kyis, ’di la źus śig daṅ des khyod la lan ldon par ’gyur te; ’khor thams cad kyaṅ the tshom med par ’gyur ro; 
akṣayamatir āha: ayaṃ, śāradvatīputra, tathāgataḥ puratas te niṣaṇṇaḥ; taṃ pṛccha, sa ca tvām pratiśroṣyati, sarvāvatī ca parṣan niḥsaṃśayā bhaviṣyati. 
Akshayamati said: — Śāradvatīputra, as this Tathāgata is sitting just before you, ask him and he will answer you so that the whole assembly will be without doubt. 
blo gros mi zad pas de bźin gśegs pa la źus śig ces smras pa yaṅ bla ma la bstod pa daṅ, mkhyen pa stobs par bya ba’i phyir ro. 
de nas bcom ldan ’das la tshe daṅ ldan pa śa ra dva ti’i bus ’di skad ces gsol to: bcom ldan ’das, byaṅ chub sems dpa’ blo gros mi zad pa ’di gaṅ nas mchis? de bźin gśegs pa de’i mtshan daṅ, ’jig rten gyi khams de’i miṅ ci źes bgyi? ’jig rten gyi khams de ’di nas ji srid cig mchis? ’di ltar de bźin gśegs pa de’i mtshan daṅ, saṅs rgyas kyi źiṅ de’i miṅ thos nas, sems can dpag tu ma mchis graṅs ma mchis pa rnams byaṅ chub kyi phyir go cha ’tshal bar ’gyur bar de bźin gśegs pas bstan du gsol, bcom ldan ’das bde bar gśegs pas bstan du gsol; 
atha khalv āyuṣmāñ śāradvatīputro bhagavantam idam avocat: kuto, bhagavann, ayam akṣayamatir bodhisattva āgataḥ? tasya tathāgatasya nāma tasya ca lokadhātor nāmeti kiṃ? kiyaddūra itaḥ sa lokadhātuḥ? yathā tasya tathāgatasya nāma tasya ca buddhakṣetrasya nāma śrutvāprameyā asaṃkhyeyāḥ sattvā bodhaye saṃnāhaṃ saṃnatsyanti, tathāgato deśayatu, bhagavān sugato deśayatu!; 
Then again the venerable Śāradvatīputra spoke these words to the Lord: Lord, where does this bodhisattva Akshayamati come from? What is the name of the Tathāgata there, and what is the name of that world-sphere? And how far away from here is that world-sphere? So that living beings whose number is without end, who cannot be counted, will put on the armour for the sake of awakening when they have heard the name of that Tathāgata, and the name of that Buddha-field, may the Tathāgata please teach us, may the Lord, the happy one please teach us! 
sems can rnams byaṅ chub kyi phyir go cha ’tshal bar ’gyur bar źes bya ba ni de dag gi yon tan bśad pas ci nas kyaṅ sems can rnams bla na med pa’i byaṅ chub tu sems bskyed par ’gyur ba, de lta bur bśad du gsol źes bya ba’i don to. 
bcom ldan ’das kyis bka’ stsal pa: śa ra dva ti’i bu, de’i phyir legs par rab tu ñon la yid la zuṅ śig daṅ, ṅas khyod la bśad do. ’jig rten gyi khams de’i yon tan yoṅs su brjod pa daṅ, byaṅ chub sems dpa’ de dag daṅ de bźin gśegs pa de’i miṅ thos nas, dad pa daṅ mos pas de bźin gśegs pa’i ye śes chags pa med ciṅ sgrib pa med pa la mi skrag par bya’o, the tshom za bar mi bya’o; 
bhagavān āha: tena hi, śāradvatīputra, sṛṇu sādhu ca suṣṭhu ca manasikuru, bhaṣiṣye ’haṃ te; tasya lokadhātor guṇapradīpanaṃ teṣāṃ ca bodhisattvānāṃ tasya ca tathāgatasya nāma śrutvā, śraddhayādhimuktyā tathāgatasyāsaṅgānāvaraṇajñānān nottrasitavyaṃ, na saṃśayitavyam. 
The Lord said: Because of that, Śāradvatīputra, listen well and intently, keep it in mind, and I will tell you. And having heard the elucidation of the qualities of that world-sphere, the names of those bodhisattvas and that Tathāgata, one should, with faith and confidence, have no fear and no doubts as to the unattached and unhindered wisdom of the Tathāgata. 
śa ra dva ti’i bu de’i phyir legs par rab tu ñon la yid la zuṅ śig daṅ ṅas khyod la bśad do źes bya ba la de’i phyir źes bya ba ni goṅ du dris pa’i don rnams kyi phyir te, de dag de bśad na gal te legs par ñan rab tu ñan yid la ’dzin na ṅas bśad gyis, gźan du chos bśad pa’i char phab pa don med par ’gyur bas na mi bśad do źes bya ba’i don to. legs par ñon źes bya ba ni rna lhogs la sems rtse gcig tu ñon cig ces bya ba’i tha tshig go. rab tu ñon źes bya ba ni bśad pa rnams phyin ci ma log par zuṅ śig ces bya ba’i don to. yid la zuṅ śig ces bya ba ni ma brjed par gyis śig ces bya ba’i don to. snod kha phub pa daṅ, mi gtsaṅ bas gaṅ ba daṅ, źabs rdol ba lta bur mi ’gyur bar bya ba’i phyir ro. dris pa lan glan pa ’di na bźugs pa’i de bźin gśegs pas ’jig rten gyi khams kyi de bźin gśegs pa’i yon tan phun sum tshogs pa bsṅags pa yaṅ mdor na rnam pa gsum gyis bstan te; gsum gaṅ źe na? gnas pa rnam par dag pa daṅ, gnas rnam par dag pa daṅ, bdag po rnam par dag pas bstan to. gnas pa rnam par dag pa yaṅ yon tan rnam pa lṅas bstan te, rgyu rnam par dag pa daṅ, raṅ bźin rnam par dag pa daṅ, ’bras bu rnam par dag pa daṅ, las rnam par dag pa daṅ, sbyor ba rnam par dag pa ste, de yaṅ lan gsum du bzlas te ston to. dad pa daṅ mos pas de bźin gśegs pa’i ye śes chags pa med ciṅ sgrib pa med pa la mi skrag par bya’o, the tshom za bar mi bya’o źes bya ba ni mi ’dzums pa’i ’jig rten gyi khams daṅ de na bźugs pa’i byaṅ chub sems dpa’ de dag daṅ, de bźin gśegs pa’i yon tan bśad pa thos nas ye śes de lta bu mi srid do sñam du skrag pa daṅ, bden nam brdzun sñam du the tshom za bar ma byed cig ces bya ba’i don to. de la ye śes de śes bya thams cad la thogs pa med par mkhyen pas na chags pa med pa źes bya’o; śes bya’i sgrib pa daṅ ñon moṅs pa’i sgrib pa spaṅs pas na sgrib pa med pa’i ye śes źes bya ba’o. 
de nas tshe daṅ ldan pa śa ra dva ti’i bus bcom ldan ’das la: legs so źes gsol nas, bcom ldan ’das kyi ltar ñan pa daṅ, bcom ldan ’das kyis ’di skad ces bka’ stsal to: - śa ra dva ti’i bu, saṅs (S11a) rgyas kyi źiṅ ’di nas śar phyogs logs su saṅs rgyas kyi źiṅ gaṅ gā’i kluṅ bcu’i bye ma sñed kyi rdul phra rab kyi rdul sñed ’das pa na, ’jig rten gyi khams mi ’dzums pa źes bya ba yod de. de na de bźin gśegs pa, dgra bcom pa, yaṅ dag par rdzogs pa’i saṅs rgyas kun tu bzaṅ po źes bya ba da ltar bźugs te, ’tsho źiṅ gźes la chos kyaṅ ston te. byaṅ chub sems dpa’ blo gros mi zad pa de nas ’oṅs so. śa ra dva ti’i bu, ’jig rten gyi khams mi ’dzums pa de na ñan thos daṅ raṅ saṅs rgyas rnams kyi miṅ yaṅ med de, de bźin gśegs pa de’i dge ’dun yaṅ byaṅ chub sems dpa’ ’ba’ źig ste:;  sṅon yoṅs su sbyaṅ ba byas pa;  sbyin pa daṅ, dul ba daṅ, legs par sdom pa daṅ, ṅes pa daṅ, tshul khrims daṅ, thos pa daṅ, bag yod pa daṅ, sbyaṅs pa’i yon tan daṅ, yo byad bsñuṅs pa la rab tu gnas pa;;  bzod pa’i stobs kyis khoṅ khro ba med ciṅ;  byaṅ chub tu brtson ’grus brtan pas dge ba’i tshogs bsags pa;  bsam gtan daṅ, rnam par thar pa daṅ, tiṅ ṅe ’dzin daṅ, sñoms par ’jug pa daṅ, mṅon par śes pas rnam par rol pa;  śes rab kyi ’od daṅ snaṅ ba chen pos saṅs rgyas kyi chos thams cad kyi tshig rab tu dbye ba bstan pa’i ye śes la mkhas pa;  byams pa’i sems nam mkha’i dkyil daṅ mtshuṅs pa;  sñiṅ rje’i bsam pa brtan pas sems can thams cad yoṅs su smin par bya ba’i cho ga śes pa;  dga’ bas chos la yaṅ dag par dga’ bar byed pa;  ñes pa daṅ, rjes su chags pa daṅ, khoṅ khro ba daṅ, ṅa rgyal śin tu spaṅs pa, btaṅ sñoms kyis gñis daṅ bral ba;  stoṅ pa ñid daṅ, mtshan ma med pa daṅ, smon pa med pa’i chos kyi tshul la rab tu gnas pa;  bdud kyi lcags kyu daṅ, ñon moṅs pa daṅ, thab mo’i rñog pa rnam par sel bar byed pa;  sems can thams cad kyi bsam pa daṅ dbaṅ po mchog daṅ mchog ma yin pa śes pa’i sgrub pa;  so so ci rigs par chos daṅ, nor daṅ śes pa rab tu sbyin pa;  sems sa daṅ, chu daṅ, me daṅ, rluṅ daṅ mtshuṅs pa;  pha rol rgol ba daṅ log pa’i tshogs can gyi tshogs thams cad rab tu ’joms pa;  g-yul las rnam par rgyal te, rgyal mtshan daṅ ba dan sgreṅ źiṅ mi zlogs par dpa’ ba;  saṅs rgyas kyi chos zab mo daṅ, stobs bcu daṅ, mi ’jigs pas ’khor gyi ’jigs pa daṅ bag tsha ba med pa;  rten ciṅ ’brel bar ’byuṅ ba la ’jug pa, yod pa daṅ med pa daṅ gñi ga’i mthar lta ba daṅ bral bas dbu ma’i lam du źugs pa;  bdag daṅ, bdag gi daṅ, sems can daṅ, srog daṅ, skye ba po daṅ, gso ba daṅ, skyes bu daṅ, gaṅ zag daṅ, śed bu daṅ, śed las skyes daṅ, byed pa po daṅ, tshor ba po daṅ, rtag pa daṅ, chad pa daṅ, ’byuṅ ba daṅ, ’jig pa daṅ lta bar gyur pa’i kun nas ldaṅ ba thams cad daṅ bral ba;;  gzuṅs daṅ, mdo sde’i rgyal po daṅ, de bźin gśegs pa’i phyag rgyas btab pa;  chags pa med pa’i ye śes kyi byin gyi rlabs kyis bskal pa bye ba khrag khrig brgya stoṅ du sgra bsgrags kyaṅ, spobs pa rgyun mi ’chad pa;  saṅs rgyas kyi rdzu ’phrul daṅ, rnam par ’phrul pa daṅ, cho ’phrul ston pas saṅs rgyas kyi źiṅ mtha’ yas pa gnon pa daṅ, rnam par gnon pa daṅ, ’gro ba daṅ ’oṅ ba la mkhas pa;  ’jigs pa daṅ, khro ba daṅ, ṅa rgyal daṅ, rgyags pa daṅ, dregs pa kun chad pa;  seṅ ge’i sgra mṅon par bsgrags pa;  sems can rab ’briṅ, tha ma thams cad kyi mdza’ bśes brtan pa, mya ṅan las ’das pa la ’god pa;  chos kyi sprin las ’brug gi sgra ’byuṅ źiṅ rigs pa daṅ rnam par grol ba’i glog daṅ bdud rtsi’i char rab tu ’bebs pa;  chos rin po che rab tu gtor bas, dkon mchog gsum gyi rigs mi ’chad par byed pa;  nor bu rin po che lta bur bsam pa dag ciṅ phyi naṅ du blo rab tu sbyaṅs pa;  mtshan daṅ dpe byad bzaṅ po’i mchog daṅ raṅ gi gzi brjid kyi rgyan daṅ dge ba’i rtsa ba brgya stoṅ gis śin tu brgyan pa;  saṅs rgyas kyi chos thams cad la dbaṅ bskur ba, skye ba gcig gis thogs pas rgyal tshab tu gyur pa;  sems can thams cad kyi mos pa daṅ, rnam par grol ba daṅ, gdul bya ’dul ba’i cho ga śes pa;  byaṅ chub kyi sa’i sñiṅ po’i gdan gnon pa daṅ, rnam par gnon pa la mi ’jigs pa’i tshul śes pa;  saṅs rgyas thams cad kyi bya ba daṅ saṅs rgyas kyi sku rab tu ston ciṅ rab tu bzuṅ ba daṅ tshar gcod pas sems la dpa’ źiṅ dbaṅ byed pa daṅ bla na med pa’i chos kyi ’khor lo rin po che rab tu bskor ba śa stag ste;  śa ra dva ti’i bu, bcom ldan ’das de’i dge ’dun ni byaṅ chub sems dpa’ de lta bu śa stag go; 
atha khalv āyuṣmāñ śāradvatīputro bhagavataḥ sādhukāraṃ dattvā bhagavataḥ pratyaśrauṣīt, bhagavān āmantrayate sma: asti, śāradvatīputra, pūrvasyāṃ diśīto daśagaṅgānadīvālukaparamāṇurajaḥsamāni buddhakṣetrāṇy atikramyānimiṣā nāma lokadhātuḥ. tatra samantabhadra nāma tathāgato ’rhan samyaksaṃbuddhas tiṣṭhati dhriyate yāpayati dharmaṃ deśayati. tato ’kṣayamatir bodhisattva āgataḥ. na ca tatra, śāradvatīputra, animiṣāyāṃ buddhakṣetre śrāvakapratyekabuddhānāṃ prajñaptir apy asti; tasya tathāgatasya saṃgho bodhisattvāḥ kevalaṃ.  pūrvaparikarmakṛtāḥ;  dānadamasaṃyamaniyamaśīlaśrutāpramādadhūtaguṇasaṃlekhapratiṣṭhitāḥ;  kṣāntibalenāpratighāḥ;  bodhidṛḍhavīryeṇopacitakuśalopacayāḥ;  dhyānavimokṣasamādhisamāpattyabhijñair vikrīḍitāḥ;  mahāprajñāprabhāvabhāsena sarvabuddhadharmapadapravicayadeśanājñānakuśalāḥ;  ākāśatalasamamaitrīcittāḥ;  dṛḍhakaruṇāśayena sarvasattvaparipācanāvidhijñāḥ;  muditādharmasaṃmodanāḥ;  doṣānunayapratighamānātyantavarjitā upekṣayā nirdvayāḥ;  śūnyatānimittāpraṇihitadharmanayapratiṣṭhitāḥ;  mārāṅkuśakleśakalahāvilavinodinaḥ;  sarvasattvāśayendriyavarāvaravidhijñāḥ;  yathāpratyarhadharmārthajñānapradāyakāḥ;  pṛthivyaptejovāyusamacittāḥ;  sarvaparapravādimithyāmaṇḍalikagaṇapramathakāḥ;  yuddhavijayocchritadhvajapatākāvivāryaśūrāḥ;  gaṃbhīrabuddhadharmadaśabalavaiśāradyaparṣacchāradyabhaya-apagatāḥ;  pratītyasamutpādāvatārasadasadubhayāntadṛṣṭisamatikrāntamadhyamapratipatpratipannāḥ;  sarvātmātmīyasattvajīvajantupoṣapuruṣapudgalamānavamanujakārakavedakaśāśvatocchedabhavavibhavadṛṣṭigataparyutthānarahitāḥ;  dhāraṇīsūtrāntarājatathāgatamudrāmudritāḥ;  asaṅgajñānādhiṣṭhānaśatasahasrakoṭinayutakalparutaravitānācchedyapratibhānāḥ;  buddharddhivikurvāṇaprātihāryādeśanānantabuddhakṣetrākramavikramagamanāgamanakuśalāḥ;  samucchinnabhayakrodhamānamadamattāḥ;  siṃhanādābhinādinaḥ;  sarvasattvānām adhimātramadhyamṛdūnāṃ dṛḍhamitrā nirvāṇapratiṣṭhāpakāḥ;  dharmameghagarjitayuktivimuktividyudamṛtavarṣābhipravarṣakāḥ;  abhiprakīrṇadharmaratnās triratnavaṃśānupacchedakāḥ;  yathāmaṇiratnaśuddhāśayā adhyātmabāhyapraśodhitamatayaḥ;  lakṣaṇānuvyañjanavarasvatejo’laṃkārakuśalamūlaśatasahasravibhuṣitāḥ;  sarvabuddhadharmābhiṣiktā ekajātipratibaddhayuvarājabhūtāḥ;  sarvasattvādhimuktivimuktivineyavinayavidhijñāḥ;  bodhibhūmimaṇḍāsanākramavikramavaiśāradyavidhijñāḥ;  sarvabuddhakāryabuddhakāyaprakāśakāḥ saṃgrahanigrahacittaśūravaśavartino ’nuttaradharmacakraratnapravartakāḥ;  sarvas tasya tathāgatasya saṃghaḥ, śāradvatīputra, tādṛśā bodhisattvāḥ; 
Then the venerable Śāradvatīputra applauded the Lord, gave his ear to the Lord, and the Lord spoke: There is, Śāradvatīputra, a world-sphere called Unblinking, which lies east of this Buddha-field, past as many Buddha-fields from here as there are dustlike grains of sand in ten Gaṅgā-rivers. There a Tathāgata, worthy of offerings, fully awakened, Samantabhadra by name stays [in accordance with the four ways of behaviour], remains [in the world, not entering extinction], and lives on [doing the good of living beings], teaching religion. Thence the bodhisattva Akshayamati comes. There, Śāradvatīputra, in the Buddha-field Unblinking, there is not even the concept of disciples and isolated buddhas, and so the congregation of that Tathāgata consists of bodhisattvas only.  who have prepared themselves in the past;  are firmly rooted in self-control, discipline, self-mastery, gentleness, morality, learning, care, and the qualities of purity and restriction;  are without aversion by their power of tolerance;  have piled up masses of good with firm vigour for the sake of awakening;  play with the [four] meditations, [eight] liberations, concentrations, attainments of meditation and supernormal knowledge;  are proficient in understanding the words of all the teachings of the Buddha and the knowledge of teaching them by the great shining light of insight;  have friendly thoughts like the expanse of heaven;  know the way to bring all living beings to maturity through their firm intention of compassion;  have a joyful relation to religion through joy;  are beyond conflicts through equanimity having completely done away with aversion and conceit connected with anger and affection;  are firmly rooted in the way of [that is, the concentration on] moments of existence as empty, beyond distinguishing marks and wishes;  rid themselves of the hook of the Evil One, and of the impurities of vices and quarrelsomeness;  know the ways of intentions and abilities in all living beings, if they are good or feeble;  give them religion, goods or knowledge accordingly;  whose thoughts are similar to earth, water, fire or wind [in the same way as the elements nourish all living beings equally, the thoughts of the bodhisattvas nourish living beings equally in producing roots for the good in them];  destroy the assemblies of quarreling opponents with their false entourage;  are heroes never turning back, with raised banners and flags in the victory of the battle;  are free from any fear or anxiety in any assembly through the profound qualities of a buddha, the ten powers and intrepidities;  have entered upon the middle way, having given up the two extreme views of being and non-being in understanding dependent origination;  are freed from all appearances of views [of grasping for] a self, [something] self-related, an animated being [that is a self in the thoughts, in the unbroken continuity of thoughts (cittasaṃtāna) ], a life-principle [dependent on the body], a [transmigrant] soul, a life-sustaining principle, a spirit, a personality [grasping again and again for existence], a man or human [as created by prajāpati], a creator [a permanent self by whom all, good and bad and so on, is made], a self experiencing [fruits of past deeds (kṛtakarmaphala) ], permanence [of the self], disappearance [of the self], existence and non-existence;  are sealed with the seal of the Tathāgata, the formula for retaining in memory, the king of sacred texts;  whose eloquence is unbroken because of unattached wisdom’s power, even when speaking for a hundred thousand times ten million times a hundred billion world-ages;  are proficient in approaching and departing from Buddha-fields endless in number, in coming and going, because of a buddha’s demonstration of magic, wonders and supernormal powers;  have cut off fear, anger, conceit, infatuation and haughtiness;  utter a lion’s roar;  are reliable friends of all beings, superior, average or inferior, establishing them in extinction;  send down the thunder from the cloud of religion [teaching the perfections, giving and so on], the lightning of [the three kinds of] reasoning and liberation [from vices (kleśa) ], pouring down the rain of ambrosia [the thirty seven moments of existence being wings of awakening (bodhipakṣikadharma) ];  do not break the continuity of the three jewels, sprinkling the jewels of religion [like the moments of existence being wings of awakening (bodhipakṣikadharma) and so on];  whose intentions are pure like gems and whose reason is purified as to both inner and outer things;  are adorned with ornaments shining with their own brilliance, to wit, the excellent characteristics of a great being and the marks of beauty, [caused by] a hundred thousand potentialities for the good;  are consecrated with all the qualities of a Buddha and are crown-princes bound to incarnate only once more;  discern the confidence and the kind of liberation of each living being, and the way to train those to be trained;  know the way not to have fear but to be courageous in approaching the stage which consists in staying in the place which is the seat of awakening;  display all the acts as well as the body of a Buddha being heroes of thought having the power to attract and control, and turn the jewel of the wheel of incomparable religion.  The whole congregation of that Tathāgata, Śāradvatīputra, consists of bodhisattvas of that kind. 
śa ra dva ti’i bu, saṅs rgyas kyi źiṅ ’di nas źes bya ba ni goṅ du śā ri’i bus ’jig rten gyi khams ’di nas ji srid cig na mchis źus pa’i lan du bśad pa ste, mi mjed kyis saṅs rgyas kyi źiṅ ’di nas śar phyogs logs su saṅs rgyas kyi źiṅ gaṅgā’i kluṅ bcu’i bye ma sñed kyi rdul phra rab kyi rdul sñed ’das pa de dag gi pha rol na saṅs rgyas kyi źiṅ de gnas so źes bya ba’i don to. ’jig rten gyi khams de’i miṅ ci źes źus pa’i lan du ’jig rten gyi khams mi ’dzums pa źes gsuṅs so. de bźin gśegs pa’i mtshan ci źes źus pa’i lan du kun tu bzaṅ po źes bya ba gsuṅs so. da ltar bźugs te źes bya ba ni spyod lam bźis bźugs so, ’tsho ba ni ’tsho ba’i dbaṅ po ma btaṅ ste mya ṅan las ma ’das źes bya ba’i don to, gźes pa ni sems can rnams kyi don mdzad pa’o. byaṅ chub sems dpa’ blo gros mi zad pa gaṅ nas mchis źes źus pa’i lan du de nas ’oṅs so źes gsuṅs so. ñan thos daṅ raṅ saṅs rgyas kyi miṅ yaṅ med ces bya ba ni ñan thos źes bya ba’i sgra daṅ raṅ saṅs rgyas źes bya ba’i sgra yaṅ mi grag ces bya ba’i don to. ’o na de bźin gśegs pa’i ’khor du su dag gnas sñam pa la byaṅ chub sems dpa’ ’ba’ źig ces bya ba smos te, de bźin gśegs pa de’i ’khor yaṅ byaṅ chub sems dpa’ ’ba’ źig tu zad de, gźan med do źes bya bar ’dod do. byaṅ chub sems dpa’ de yaṅ ji lta bu źe na? sṅon yoṅs su sbyaṅ ba byas pa źes bya ba la sogs pas gnas pa rnam par dag pa la rnam pa lṅar phye nas bstan pa’i rgyu rnam par dag pa las brtsams nas ston to.  sṅon yoṅs su sbyaṅ ba byas pa ni de bźin gśegs pa rnams la yaṅ dge ba’i rtsa ba bskrun te, lus daṅ sems las su ruṅ bar bya ba’i don to.  gnas pa rnam par dag pa’i rgyu yaṅ pha rol tu phyin pa drug ste, sbyin pa daṅ, dul ba daṅ, legs par sdom pa daṅ, ṅes pa daṅ, tshul khrims źes bya ba’i tshig lṅas sbyin pa daṅ tshul khrims daṅ bzod pa’i pha rol tu phyin pa gsum bstan pa yin te, phyi naṅ gi dṅos po yoṅs su gtoṅ ba daṅ, de bźin gśegs pa rnams la mchod pa daṅ, bsñan bkur byas pas sbyin pa’i pha rol tu phyin pa daṅ ldan pa yin no; mig la sogs pa dbaṅ po yul la mi ’jug pas na dul ba daṅ sbyaṅs pa’i yon tan daṅ ldan pas legs par sdom pa ste, de bas na tshul khrims la gnas pa yin no; gźan gyis gnod pa byas kyaṅ slar gnod pa mi byed pa’i phyir ṅes pa ste, de bas na bzod pa’i pha rol tu phyin pa daṅ ldan pa yin no. thos pa daṅ źes bya ba ni brtson ’grus kyi pha rol tu phyin pa daṅ ldan pa yin te, de bźin gśegs pa rnams la chos ñan pa’i phyir rtag tu ’bad pa daṅ ldan pas so. ji ltar na tshul khrims daṅ ldan pa yin źe na? de’i phyir bag yod pa la sogs pa smos te, groṅ na mi gnas kyi dgon pa na gnas pas bag yod pa źes bya ba, sbyaṅs pa’i yon tan bcu gñis daṅ ldan pa daṅ; chos gos daṅ bsod sñoms la sogs pa lhag par mi tshol bas na yo byad bsñuṅs pa la gnas pa yin te, de’i phyir tshul khrims daṅ ldan pa’o.  bzod pa’i stobs kyis khoṅ khro ba med ces bya ba la gźan gyis gnod par byas kyaṅ slar gnod par mi byed pas bzod pa’i stobs źes bya ste, bzod pa’i stobs daṅ ldan pas na sems can gaṅ la yaṅ źe sdaṅ med pa’i phyir bzod pa daṅ ldan pa’o.  byaṅ chub tu brtson ’grus brtan pas źes bya ba la byaṅ chub ni zad pa daṅ mi skye ba’i ye śes so; de thob par bya ba’i phyir brtson ’grus mi ’gyur ba ni brtson ’grus brtan pa ste, brtson ’grus brtan pa des bsod nams daṅ ye śes kyi tshogs dpag tu med pa la sogs pa byed pas na brtson ’grus daṅ ldan pa yin no.
The eight liberationes are explained in Mvy 1510-18. 
bsam gtan ni daṅ po daṅ gñis pa daṅ gsum pa daṅ bźi pa’o; rnam par thar pa ni brgyad do; tiṅ ṅe ’dzin ni dpa’ bar ’gro ba’i tiṅ ṅe ’dzin daṅ nam mkha’ mdzod kyi tiṅ ṅe ’dzin la sogs pa’o. sñoms par ’jug pa ni gzugs med pa’i sñoms par ’jug pa bźi’am, mthar gyis gnas pa’i sñoms par ’jug pa dgu la bya’o; mṅon par śes pa ni lṅa la bya ste, tshig de rnams kyis bsam gtan gyi pha rol tu phyin pa bstan to.  śes rab kyi mthus chos thams cad phyin ci ma log par śes pa ni śes rab kyi ’od daṅ snaṅ ba źes bya ste, śes rab kyi ’od daṅ snaṅ ba des de bźin gśegs pas bśad pa’i chos thams cad kyi tshig rab tu dbye źiṅ bstan pa la mkhas pa’i ye śes daṅ ldan pas na śes rab kyi pha rol tu phyin pa daṅ ldan pa yin no.  raṅ bźin rnam par dag pa las brtsams nas byams pa’i sems nam mkha’i dkyil daṅ mtshuṅs źes bya ba la sogs pa ste, sems can rnams kyi sdug bsṅal med par gyur cig ces sems pa ni byams pa’i sems źes bya’o. byaṅ chub sems dpa’ ni sdug bsṅal med par gyur ces, sems pa tsam du ma zad kyi, sems can rnams kyi sdug bsṅal med par bya ba’i phyir sgrub par yaṅ mdzad do. byams pa’i sems de yaṅ ji ltar ñan thos kyi byams pa ’dod pa’i khams tsam la dmigs pa ni ma yin gyi, dper na nam mkha’ ’dis thams cad la khyab pa de bźin du byaṅ chub sems dpa’i byams pa des kyaṅ sems can thams cad la khyab pas na, nam mkha’i dkyil daṅ mtshuṅs źes bya ba’o.  sñiṅ rje’i bsam pa brtan pa źes bya ba ni sems can rnams bde bar gyur cig ces bya ba ni sñiṅ rje ste, de’i bsam pa brtan pa ni bsam pa ’gyur ba med ces bya ba’i don to. byaṅ chub sems dpa’ ni sems can rnams bde bar gyur cig ces sems par ma zad kyi, bde ba la ’god par yaṅ mdzad do. de ji lta źe na? de’i phyir: sems can thams cad yoṅs su smin par bya ba’i cho ga śes pa źes smos te, sems can bstan pa la ma źugs pa rnams gźug pa daṅ, bstan pa la źugs pa rnams dge ba’i rtsa ba ’phel bar byed pa’i thabs la mkhas pa źes bya ba’i tha tshig go.  dga’ bas chos la yaṅ dag par dga’ bar byed pa źes bya ba la chos ni dge ba bcu daṅ pha rol tu phyin pa drug la sogs pa ste, dga’ ba tshad med pas de rnams la dga’ bar byed ces bya ba’i don to.  btaṅ sñoms kyis gñis daṅ bral źes bya ba ni ñes pa daṅ rjes su chags pa daṅ khoṅ khro ba daṅ ṅa rgyal śin tu spaṅs pa źes bya bas bśad de, sems can ñes pa byed pa rnams la khoṅ khro ba’i skyon daṅ, sems can rjes su chags pa rnams la ’di ni ṅa la byams so źes ṅa rgyal gyi skyon gñis daṅ bral bas btaṅ sñoms źes bya’o. The ten first items refer to the six pāramitās and the four brahmavihāras.  The triṇi vimokṣamukhāni are explained: stoṅ pa ñid daṅ mtshan ma med pa daṅ smon pa med pa’i chos kyi tshul la gnas pa źes bya la, tshul ni tiṅ ṅe ’dzin la bya ste, stoṅ pa ñid daṅ mtshan ma med pa daṅ smon pa med pa’i tiṅ ṅe ’dzin la rab tu gnas źes bya ba’i don to.
de la byaṅ chub sems dpa’ sa daṅ po daṅ gñis pa la sogs pa la ’phags pa’i bden pa rnams daṅ rten ciṅ ’brel bar ’byuṅ ba rnams legs par bsgoms pa’i rgyus gaṅ zag stoṅ pa ñid daṅ chos stoṅ pa ñid la yaṅ dag par gnas par ’gyur te, ’di ltar stoṅ pa ñid de yaṅ kun tu ’gro ba la sogs pa’i mtshan ñid du bzuṅ nas bsgoms na stoṅ pa ñid kyi rnam par thar pa’i sgo skye bar ’gyur ro.
stoṅ pa ñid de yoṅs su dris na sa daṅ, chu daṅ, me daṅ, rluṅ daṅ, zla ba daṅ, ñi ma daṅ, ri daṅ, rgya mtsho daṅ, mtshe’u daṅ, dgon pa daṅ, phyogs daṅ, yul la sogs pa’i dṅos po sṅon chos kyi mtshan mar so sor snaṅ bar gyur pa gaṅ dag yin pa de dag thams cad so sor snaṅ bar mi ’gyur gyi mtshan ma med pa’i rnam par snaṅ ste, de’i tshe na mtshan ma med pa’i rnam par thar pa’i sgo skye bar ’gyur ro.
de ltar mtshan ma thams cad daṅ bral nas mtshan ma med pa’i sgor gnas pa de la khams gsum thams cad khams gsum gyi rnam par mi snaṅ ste, de ni de la ’dod pa ci yaṅ mi skye’o, ’dod pa med pa’i phyir de ni de la yid kyi gaṅ du yaṅ smon pa med de, de’i tshe de la smon pa med pa źes bya ba’i rnam par thar pa’i sgo skye bar ’gyur te.
des de ltar stoṅ pa ñid la sogs pa’i rnam par thar pa’i sgo bzuṅ ste bsgoms pas stoṅ pa ñid la sogs pa’i tiṅ ṅe ’dzin la sogs pa la gnas pa ni stoṅ pa ñid daṅ, mtshan ma med pa daṅ, smon pa med pa’i chos kyi tshul la gnas pa źes bya’o
’bras bu rnam par dag pa yaṅ rnam pa gsum gyis bstan te, gnod pa spoṅ bar byed pa ni bdud kyi lcags kyu daṅ, ñon moṅs pa daṅ, thab mo’i rñog pa rnam par sel źes bya bas bstan te, dge ba’i rtsa ba thams cad kyi bar du gcod par byed pa ni bdud ces bya’o; lcags kyu ni bdud de’i dbaṅ du gyur pa ste, don du ni ’dod chags daṅ, źe sdaṅ daṅ, gti mug la sogs pa la spyod na bdud kyi dbaṅ du gyur pa źes bya’o; ’thab mo ni phan tshun ’khrug pa’o; de ñid sems ma ruṅs par byed pas na rñog pa źes kyaṅ bya ste, de dag thams cad sel źiṅ spoṅ bar byed ces bya ba’i don to.  sems can gyi bsam pa’i rnam pa la mkhas pa ni sems can thams cad kyi bsam pa daṅ dbaṅ po mchog daṅ mchog ma yin pa śes pa’i sgrub pa źes bya bas bstan te, sems can gyi bsam pa ni ’dod chags spyod pa daṅ, źe sdaṅ spyod pa daṅ, gti mug spyod pa daṅ, cha mñam pa spyod pa’i sems can rnams kyi bsam pa’o. dbaṅ po mchog daṅ mchog ma yin pa ni ñan thos daṅ raṅ saṅs rgyas daṅ theg pa chen po’i rigs can dbaṅ po rno rtul la bya ste, bsam pa daṅ dbaṅ po de dag gi rim pa ji lta ba bźin du śes pa’i don to.  phan ’dogs par byed pa ni so so ci rigs par chos daṅ, don daṅ śes pa rab tu sbyin pa źes bya bas bstan te, gaṅ du bstan pa ltar bsam pa daṅ dbaṅ po mi mthun pa’i gaṅ zag de dag la so so ci rigs par miṅ daṅ tshig gis bsdus pa’i chos daṅ, de dag gi don bdag med pa gñis la sogs pa daṅ so so’i śes pa rab tu sbyin pa la bya’o. ṭ. has don instead of mūla nor for artha, and accordingly interprets differently.  las rnam par dag pa ni sñoms par ’gro ba rnams kyi ’tsho bar gyur pas bstan te sems sa daṅ, chu daṅ, me daṅ, rluṅ daṅ mtshuṅs pa źes smos so. ji ltar byuṅ ba chen po bźi sñoms par sems can thams cad kyi ’tsho bar gyur pa bźin byaṅ chub sems dpa’ de dag gi sems kyaṅ sñoms par sems can thams cad kyi dge ba’i rtsa ba skye bar byed pa’i ’tsho bar gyur pa yin źes bya ba’i tha tshig go.  sbyor ba rnam par dag pa la yaṅ rnam pa gñis te, pha rol tshar gcod pa la sbyor ba ni pha rol rgol ba daṅ log pa’i tshogs can gyi tshogs thams cad rab tu ’joms pa źes bya bas bstan te, pha rol rgol ba ni bdud daṅ mu stegs can la sogs pa’o; de dag ñid lam log par źugs pa’i tshogs daṅ ldan pas log pa’i tshogs can gyi tshogs te, rab tu ’joms pa de dag tshar gcod pa la bya’o.  mi mthun pa’i phyogs thams cad spoṅ ba la sbyor ba ni g-yul las rnam par rgyal te źes bya ba la sogs pa bstan te, ’dod chags la sogs pa ñon moṅs pa’i g-yul las rnam par rgyal bar gyur la gaṅ gis ñon moṅs pa thams cad khams gsum du grags pa ñid rgyal mtshan daṅ ba dan bsgreṅ ba yin la spaṅs zin pa’i ñon moṅs pa’i dbaṅ du mi ’gyur bas mi zlogs par dpa’ ba yin no.  bzlas pa gñis pa’i rgyu rnam par dag pa yaṅ rnam pa gsum gyis bstan te, zab mo rtogs pas ’jigs pa med pa ni saṅs rgyas kyi chos zab mo daṅ, stobs bcu daṅ, mi ’jigs pas ’khor gyi ’jigs pa daṅ bag tsha ba med pa źes bya bas bstan te, ’jigs pa daṅ bag tsha ba ni ’khor gyi naṅ du len mi thebs par dogs pa ste, byaṅ chub sems dpa’ de dag saṅs rgyas kyi chos zab mo mi skye ba’i chos la bzod pa thob pas chos thams cad skye ba med pa’i rnam par thar pa thams cad du rtogs pa’i phyir daṅ, stobs bcu daṅ mi ’jigs pa daṅ ldan pa’i phyir rgyal rigs daṅ, bram ze daṅ, rdze’u rigs daṅ, dmaṅs rigs daṅ, lha daṅ tshaṅs pa’i ’khor daṅ, dge sloṅ daṅ, dge sloṅ ma daṅ, mu stegs can daṅ, bdud kyi ’khor gaṅ daṅ gaṅ du ’gro ba thams cad du mi śes pa las byuṅ ba’i ’jigs pa med pa’o.  rten ciṅ ’brel bar ’byuṅ ba’i lam dbu ma khoṅ du chud pa ni rten ciṅ ’brel bar ’byuṅ ba la ’jug pa źes bya ba la sogs pas bstan te, rten ciṅ ’brel bar ’byuṅ bar ’jug ces bya ba ni de’i mtshan ñid khoṅ du chud ces bya ba’i don to. ji ltar khoṅ du chud ce na? yod pa daṅ med pa daṅ gñis ka’i mtha’ lta ba daṅ bral ba źes bya ba smos te, chos rnams rgyu daṅ rkyen las byuṅ źiṅ raṅ gis ma skyes te, ṅo bo ñid med par rtogs pa’i phyir yod par lta ba daṅ bral ba yin la, rgyu daṅ rkyen gyis skyes pa tsam du med pa yaṅ ma yin par rtogs pas med par lta ba daṅ bral te, gñis ka’i mthar lta ba daṅ bral bas dbu ma’i lam du źugs pa źes bya’o.  The views are explained: naṅ na byed pa’i skyes bu med ciṅ rtag chad daṅ bral bas rtogs pa ni bdag daṅ bdag gi daṅ źes bya ba nas lta bar gyur pa’i kun nas ldaṅ ba thams cad daṅ bral ba źes bya ba’i bar gyis bstan te: ṅa’o sñam du bdag yod par ’dzin pa ni bdag tu lta ba’o, bdag gi yod par ’dzin pa ni bdag gir lta ba’o, sems la bdag yin par ’dzin ciṅ sems kyi rgyud rgyun mi ’chad par ’dzin pa ni sems can du lta ba’o, ji srid du lus ’tsho ba de srid du srog ces bya ba’i bdag de lus la gnas par ’dzin pa ni srog tu lta ba’o, bdag tshe rabs kun tu skye źiṅ ’byuṅ bar ’dzin pa ni skye ba por lta ba’o, lus daṅ ’gro ba’i rgyud bdag gis gsos śiṅ bskyed de yod par byas par ’dzin pa ni gso bar lta ba’o, khoṅ nas skyes bu rtsal daṅ ldan pa źig yod par ’dzin pa ni skyes bur lta ba’o, yaṅ daṅ yaṅ du ’gro ba dag tu ’dzin pa ni gaṅ zag tu lta ba’o, skyed dgu’i bdag po śed byed ces bya ba las byuṅ bar ’dzin pa ni śed bu daṅ śed las skyes su lta ba’o, dge ba daṅ mi dge ba la sogs pa kun bdag rtag pas byas par ’dzin pa ni byed pa por lta ba’o, las byas pa’i ’bras bu yaṅ bdag des myoṅ bar ’dzin pa ni tshor ba por lta ba’o, bdag de nam yaṅ mi ’jig par ’dzin pa rtag par lta ba’o, lan cig źig nas phyis mi skye bar ’dzin pa ni chad par lta ba’o, ’du byed rnams las mi rtag par lta ba ni ’byuṅ ba daṅ ’jig par lta ba’o. log par lta ba de dag thams cad spaṅs pas ni lta bar gyur pa’i kun nas ldaṅ ba thams cad daṅ bral ba źes bya’o.  raṅ bźin rnam par dag pa yaṅ rnam pa gñis kyis bstan te, gzuṅs thob pas chos rnams kyi mdzod du gyur pa ni: gzuṅs daṅ mdo sde’i rgyal po daṅ de bźin gśegs pa’i phyag rgyas btab pa źes bya bas bstan te, don daṅ tshig mi brjed pa’i gzuṅs thob par mdo sde’i don thams cad mi brjed par ’dzin pa’i phyir mdo sde’i rgyal po źes bya ste; dper na mdo sde gaṅ du mdo sde thams cad kyi don ’dus pa la mdo sde’i rgyal po źes bya bźin no; de bźin gśegs pa’i phyag rgya ni ’dus byas thams cad mi rtag pa daṅ, chos thams cad bdag med pa daṅ, mya ṅan las ’das pa źi ba ste, de gsum daṅ mi ’gal bar ’chad pas na phyag rgyas btab ces bya’o. Cf. the four dharmoddāna being the 75th to the 78th akṣayas, the second is, however, left out for some reason.  ye śes dri ma med pas thug pa med ciṅ spobs pa thug pa med pa ni chags pa med pa’i ye śes kyis byin gyis brlabs kyis bskal pa bye ba khrag khrig brgya stoṅ du sgra bsgrags kyaṅ, spobs pa rgyun mi ’chad pa źes bya bas bstan te, chags pa med pa’i ye śes kyi mthus bskal pa brgya stoṅ du dam pa’i chos kyi sgra bsgrags kyaṅ spobs pa thug pa med ces bya ba’i tha tshig go.  Different interpretation: ’bras bu rnam par dag pa ni rdzu ’phrul rnam pa sna tshogs kyi thabs ’dzin pas bstan te, de’aṅ saṅs rgyas kyi rdzu ’phrul źes bya ba la sogs pa smos pa’o. dam pa’i chos mñan par bya ba’i phyir ’gro ba ni gnon pa źes bya’o, de gnas pa’i sems can rnams bsgral ba’i phyir ’gro ba ni rnam par gnon pa ste, rdzu ’phrul gyis de dag la mkhas źes bya ba’i tha tshig go.  las rnam par dag pa ni kun du sbyor ba bcad pas bstan te ’jigs pa daṅ, khro ba daṅ, ṅa rgyal daṅ, rgyags pa daṅ, dregs pa kun chad pa źes bya bar smos pa ste, skye ba daṅ rga ba la sogs pa ’jigs pa brgyad daṅ sems can rnams la źe sdaṅ ba’i khro ba daṅ, ṅa’o sñam du sems pa’i ṅa rgyal bdun daṅ, bdag gi śes pa daṅ byad gzugs kyis rlom pa’i rgyags pa daṅ, loṅs spyod kyis rlom pa’i dregs pa kun chad ces bya ba’i tha tshig go.  sbyor ba rnam par dag pa yaṅ sems can thams cad bsgral ba’i bśes gñen du gyur pas bstan te seṅ ge’i sgra mṅon par bsgrags pa źes bya ba la sogs pa smos te, seṅ ge’i sgra ni chos daṅ gaṅ zag la bdag med pa’i sgra ste, mu stegs can gyi ri dvags maṅ po skrag pa’i phyir ro.  de ltar chos bdag med pa’i sgra bsgrags pas theg pa gsum gyi rigs can gyi gaṅ zag sems can rab, ’briṅ, tha ma thams cad kyi mdza’ bśes brtan pa yin te, mdza’ bśes brtan pa ni mya ṅan las ’das pa la ’god pa źes bya bas bśad de, sems can rigs tha dad pa de dag la skal ba bźin du chos daṅ gaṅ zag la bdag med pa’i sgra bsgrags te, mya ṅan las ’das pa la ma bkod kyi bar du bar ma dor mi ’dor bar dge ba’i bśes gñen mdzad ces bya ba’i tha tshig go.  bzlas pa gsum pa’i rgyu rnam par dag pa ni rnam pa gñis kyis bstan te, mya ṅan las ’das pa daṅ rjes su mthun pa’i chos ston pa ni chos kyi sprin las ’brug gi sgra ’byuṅ źiṅ źes bya ba la sogs pas bstan te, sbyin pa la sogs pa pha rol tu phyin pa rnams la chos kyi sprin źes bya ste, de dag bsgrags śiṅ bstan pa ñid chos kyi sprin las ’brug gi sgra ’byuṅ ba źes bya’o. de ltar bsgrags pa las rig pa gsum daṅ ñon moṅs pa spaṅs pa’i rnam par grol ba’i glog daṅ ’dra ba daṅ byaṅ chub kyi phyogs sum cu rtsa bdun gyi bdud rtsi’i char rab tu ’bebs źes bya bar sbyar te, ji ltar bdud rtsis mi ’chi ba’i rgyu byed pa bźin du byaṅ chub kyi phyogs kyi chos de rnams kyaṅ mi ’chi ba’i rgyu byed pas na bdud rtsi źes bya ste, char ’bebs pa ni ston ciṅ sgrogs źes bya ba’i tha tshig go.  dkon mchog gsum gyi rigs rgyun mi gcod pa ni chos rin po che rab tu gtor bas dkon mchog gsum gyi rigs mi ’chad par byed pa źes bya bas bstan te, dkon pa daṅ, rin che ba daṅ, don byed pa’i phyir byaṅ chub kyi phyogs kyi chos rnams la rin pa che źes bya’o. de rab tu gtor ba ni phyogs bcur rab tu bsgrags śiṅ bstan pa’i don te, de ltar bstan ciṅ bśad pas dkon mchog gsum gyi rigs rgyun mi ’chad par byed pa yin no.  raṅ bźin rnam par dag pa yaṅ rnam pa gñis kyis bstan te, phyi naṅ gi dṅos po la ma chags pa ni nor bu rin po che lta bur bsam pa dag ciṅ, phyi naṅ du blo rab tu sbyaṅs pa źes bya bas bstan te, nor bu rin po che phyi naṅ dag ciṅ sbyaṅs pa bźin du byaṅ chub sems dpa’ de dag kyaṅ phyi’i yul rnams la mtshan ma daṅ mṅon rtags su mi ’dzin pa daṅ, naṅ gi sems la ñon moṅs pa daṅ śes bya’i sgrib pa dag pas blo rab tu sbyaṅs pa ste, de’i phyir bsam pa dag pa yin no.  raṅ gi yon tan gyi bdag ñid che bar gnas pa ni mtshan daṅ dpe byad bzaṅ po’i mchog daṅ źes bya ba la sogs pas bstan te, mtshan sum cu rtsa gñis daṅ, dpe byad bzaṅ po brgyad cu daṅ; mtshan daṅ dpe byad de dag ’grub pa’i rgyu dge ba’i rtsa ba brgya stoṅ gis śin tu brgyan ces bya bar sbyar te, dge ba’i rtsa ba de yaṅ gaṅ źe na? raṅ gi gzi brjid kyi rgyan ces bya ba ste, mtshan daṅ dpe byad re re la yaṅ bsod nams graṅs med pas ’grub par ’gyur ba’i rgyu sbyin pa daṅ tshul khrims la sogs pa raṅ gi yon tan gyi gzi brjid kyi rgyan gyis brgyan ces bya ba’i tha tshig go.  ’bras bu rnam par dag pa ni rnam pa gñis kyis bstan te, chos thams cad la dbaṅ thob pa ni saṅs rgyas kyi chos thams cad la dbaṅ bskur ba źes bya bas bstan te, sa bcu pa’i dus na byaṅ chub sems dpa’ de de bźin gśegs pa rnams kyis saṅs rgyas kyi chos thams cad la dbaṅ bskur ba mdzad de, de ltar thob pa dag ces bya ba’i don to. saṅs rgyas par ñe ba ni skye ba gcig gis thogs pas rgyal tshab tu gyur pa źes bya bas bstan te. dper na ’phags pa byams pa skye ba gcig gis thogs pa’i chos kyi rgyal tshab tu gyur pa lta bu śa stag ces bya ba’i don to. On the tenth bhūmi, according to the ṭīkā, the bodhisattva has only one birth left, namely that of a Buddha, and is thus regarded as a crown prince. Maitreya is mentioned as an example of such a bodhisattva.  las rnam par dag pa ni gdul ba daṅ mthun par bsgral ba’i thabs ston pas bstan te, sems can thams cad kyi mos pa źes bya ba la sogs pa’o. sems can rnams theg pa gaṅ la mos pa daṅ, theg pa gaṅ gis rnam par grol bar ’gyur ba’i thabs la mkhas pa ni gdul ba ’dul ba’i cho ga śes pa źes bya’o.  ṭ. takes ākrama to mean to go to the place of awakening oneself and vikrama as to bring others there: sbyor ba rnam par dag pa yaṅ rnam pa gñis kyis bstan te, mṅon par byaṅ chub pa la ’jug par mkhas pa ni byaṅ chub kyi sa’i sñiṅ po’i gdan gnon pa daṅ rnam par gnon pa la mi ’jigs pa’i tshul śes pa źes bya bas bstan te, mṅon par byaṅ chub par ’gyur ba’i sa ñid sa’i sñiṅ po ste, rdo rje’i gdan yaṅ de yin no; der bdag ñid ’gro ba la mi ’jigs pa daṅ sems can rnams gzud ciṅ dgod pa la mi ’jigs pas mnan pa daṅ rnam par mnan pa la mi ’jigs pa’i tshul śes pa źes bya’o. Cf. ṭ. fol. 25b7-26a1.
Cf. Dbh p. 877 satvasaṃgrahanigraha. 
sprul pas sems can gyi don bya ba la ’jug pa ni saṅs rgyas thams cad kyi bya ba źes bya ba la sogs pas bstan te, saṅs rgyas thams cad kyi mdzad pa ni bstan pa ’di la źugs pa rnams rab tu bzuṅ ba daṅ źe ’gras pa rnams tshar gcod pa ste, dga’ ldan gyi pho braṅ nas babs pa daṅ, lhums su gśegs pa nas mya ṅan las ’das pa’i bar du saṅs rgyas kyi sku rab tu ston pas saṅs rgyas kyi mdzad pa sgrub pa la dpa’ źiṅ dbaṅ byed pa daṅ, theg pa chen po’i chos kyi ’khor lo rin po che rab tu bskor ba śa stag ’khod ces bya ba’i tha tshig go.  bsṅags pa ni bstan pa’o; yon tan daṅ phan yon ni bśad pa ste, byaṅ chub sems dpa’ de dag gi yon tan goṅ du smos pa rnams ni bsten par bya ba yin pas na yon tan źes bya ba la, tshe ’di daṅ phyi ma la kha na ma tho ba med pas phan yon źes bya’o. 
de nas thams cad daṅ ldan pa’i ’khor des byaṅ chub sems dpa’ de dag gi bsṅags pa daṅ yon tan daṅ phan yon bstan pa ’di lta bu ’di dag thos nas, tshim źiṅ mgu la yi raṅs te rab tu dga’ nas dga’ ba daṅ yid bde ba skyes te, lha’i me tog utpa la daṅ, pad ma daṅ, ku mu da daṅ, pad ma dkar po daṅ, man dā ra ba daṅ, man dā ra ba chen po dag gis bcom ldan ’das daṅ, byaṅ chub sems dpa’ blo gros mi zad pa daṅ, byaṅ chub sems dpa’ de dag la gtor nas: skyes bu dam pa ’di ’dra ba dag la blta ba daṅ, phyag bya ba daṅ, bsñen bkur bya ba rñed pa ni bdag cag gis rñed pa legs par rñed do; gaṅ byaṅ chub sems dpa’i yon tan daṅ phan yon bstan pa ’di thos nas bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed pa’i sems can de dag gis kyaṅ: rñed pa legs par rñed do, ched du brjod do. de nas srog chags brgya stoṅ phrag sum cu rtsa drug gis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do; 
atha khalv asau sarvāvatī parṣat teṣāṃ bodhisattvānām imān evaṃrūpān varṇaguṇānuśaṃsānirdeśāñ śrutvā tuṣṭodagrāttamanāḥ pramuditāḥ prītisaumanasyajātā divyaiḥ puṣpair utpalapadmakumudapuṇḍarīkamandāravamahāmandāravair bhagavantam akṣayamatiṃ ca bodhisattvaṃ tāṃś ca bodhisattvān avakīrya lābhā naḥ sulabdhā yad vayaṃ tādṛśān satpuruṣān paśyāmo namaskurmaḥ paryupāsmahe, yeṣāṃ ca imān bodhisattvaguṇānuśaṃsānirdeśāñ śrutvānuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni, teṣām api sattvānāṃ sulabdhā lābhā ity udānayati sma, atha ṣaḍtriṃśati sattvaśatasahasrāṇām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni. 
Then the whole assembly was satisfied and content, happy in mind and rejoicing, and joy and good temper were born in them as they heard such a demonstration of praise and eulogy of good qualities of those bodhisattvas. They sprinkled the Lord, the bodhisattva Akṣayamati and those bodhisattvas with celestial flowers, with blue lotuses, red lotuses, white lotuses, mandāra-flowers and great mandāra-flowers saying: “What we have attained in seeing, paying homage to and honouring these good men is really propitious!” And those beings who had produced the thought of incomparable perfect awakening as they heard that eulogy of bodhisattva-qualities said: “A propitious attainment!” And thirty six times a hundred thousand beings produced the thought of awakening. 
tshim źiṅ mgu la yi raṅs pas ni śes rab rnam pa gsum gyis sbyor ba’i dus na’o. ched du brjod pa ni chos kyi śugs kyis dga’ ba skyes pa’i tshig ’byin pa la bya’o. 
de nas yaṅ bcom ldan ’das kyis gnas brtan śa ra dva ti’i bu la bka’ stsal pa:
- śa ra dva ti’i bu, yaṅ ’jig rten gyi khams mi ’dzums pa de na ṅan soṅ daṅ, mi khom pa daṅ, sdug bsṅal gyi sgra yaṅ med de;; 
ltuṅ ba’i ’khrul pa daṅ, ñon moṅs pa’i sgra yaṅ med;  log pa’i sgrub pa daṅ bslab pa las ’das pa’i sgra yaṅ med;  bud med du skye bar ’gyur ba’i sgra yaṅ med;  ser sna daṅ, ’chal pa’i tshul khrims daṅ, gnod sems daṅ, le lo daṅ, g-yeṅ ba daṅ, ’chal pa’i śes rab kyi sgra yaṅ med;  sgrib pa daṅ, chod pa daṅ, kun nas ldaṅ ba daṅ, bag chags kyi sgra yaṅ med;  rab, ’briṅ, tha ma’i sgra yaṅ med;  sems can daṅ, theg pa daṅ, źiṅ tha dad pa’i sgra yaṅ med; saṅs rgyas tha dad pa’i sgra yaṅ med; chos tha dad pa’i sgra yaṅ med; dge ’dun tha dad pa’i sgra yaṅ med;  bza’ ba daṅ, btuṅ ba daṅ, bkres pa daṅ, skom pa’i sgra yaṅ med; ṅar ’dzin pa daṅ, ṅa yir ’dzin pa daṅ, yoṅs su ’dzin pa’i sgra yaṅ med;  bdud kyi lta ba kun nas ldaṅ ba daṅ, bag chags kyi sgra yaṅ med do; 
atha khalu bhagavān sthaviraśāradvatīputram āmantrayate sma:
na ca tatra, śāradvatīputrānimiṣāyāṃ lokadhātau durgatyakṣaṇaduḥkhaśabdo ’sti; 
āpattivibhramakleśaśabdo nāsti;  mithyāpratipattiśikṣāvyatikramaśabdo nāsti;  mātṛgrāmopapattiśabdo nāsti;  mātsaryaduḥśīlavyāpādakausīdyavikṣepaduṣprajñaśabdo nāsti;  āvaraṇavivaraṇaparyutthānavāsanāśabdo nāsti;  adhimātramadhyamamṛduśabdo nāsti;  sattvayānakṣetranānātvaśabdo nāsti, buddhanānātvaśabdo nāsti, dharmanānātvaśabdo nāsti, saṃghanānātvaśabdo nāsti;  bhojanapānabhubhūkṣāpipāsāśabdo nāsti, ahaṃkāramamakāraparigrahaśabdo nāsti;  māradṛṣṭiparyutthānavāsanāśabdo nāsti; 
Then the Lord spoke to the elder Śāradvatīputra [to display the purity of the place]: – Further, Śāradvatīputra, there in that world-sphere Animiṣā there are not even words for lower worlds, unfavorable conditions or suffering [to say nothing of the thing itself (kiṃ punar vādo vastu)];  [and thus] nor the word for the bewilderment of sin, for vices;  nor the word for wrong attainments or neglect of discipline;  nor the word for being born with female sex;  nor the word for envy, corrupted morality, malice, inattention or corrupted insight [the adversaries of the six perfections (pāramitāvipakṣa) ];  nor the word for obstructions and interruptions, either manifest or as potentialities;  nor the word for superior, average or inferior;  nor the word for difference among beings, religious ways or Buddha-fields, nor the word for difference among Buddhas, nor the word for difference in religion, nor the word for difference among congregations;  nor the word for food and drink, hunger and thirst, nor the word for me, mine or property;  or nor the word for the Evil One [namely, being careless with bad things (akuśalapramāda) ] and related views [like pretending life is without end], manifest or potential; 
gnas rnam par dag pa bstan pa’i phyir śa ra dva ti’i bu, yaṅ ’jig rten gyi khams mi ’dzums pa de na źes bya ba la sogs pa smos so.
ṅan soṅ ni ’og tu ltuṅ ba’i phyir te, sems can dmyal ba daṅ dud ’gro daṅ yi dvags so. 27b3-4: mi khom pa ni mṅon par rtogs pa’i skabs med pa’i phyir te, de yaṅ mi khom pa brgyad po: sems can dmyal bar skyes pa daṅ, dud ’gro’i skye gnas su skyes pa daṅ, yi dvags su skyes pa daṅ, mtha’ ’khob kyi kla klor skyes pa daṅ, gzugs med pa daṅ ’du śes med par skyes pa daṅ, loṅ ba daṅ ’on pa daṅ lkugs pa la sogs par gyur pa daṅ, log par lta bar gyur pa daṅ, saṅs rgyas med pa’i bskal pa la skyes pa rnams so.
27b4-5: sdug bsṅal ni brgyad de: skye ba daṅ, rga ba daṅ, na ba daṅ, ’chi ba daṅ, mi sdug pa daṅ phrad pa daṅ, sdug pa daṅ bral ba daṅ, ’dod pas phoṅs pa daṅ, mdor na ñe bar len pa’i phuṅ po lṅas sdug bsṅal ba ste.
27b5: saṅs rgyas kyi źiṅ de na ṅan soṅ źes bya ba la sogs pa’i sgra yaṅ med na dṅos su lta ba la yod ces bya ba’i tha tshig go.
For the expression cf. Krp p. 174-7, 1712, and Sukh 407-10. 
ci’i phyir źe na? ñes pa bcu gcig spaṅs pas gnas de rnam par dag pa’i phyir te, bslab pa phra mo las ’das pa’i ñes pa med pa ni ltuṅ ba’i ’khrul pa daṅ, ñon moṅs pa’i sgra yaṅ med ces bya bas bstan te, bslab pa’i rtsa ba bźi las ma gtogs pa’i bslab pa’i gźi gźan las ñams śiṅ ltuṅ ba’i ’khrul pa źes bya’o. de’i rgyu ni ’dod chags la sogs pa ñon moṅs pa ste, gaṅ zag ’dis ñon moṅs pa’i dbaṅ gis ltuṅ ba’i ’khrul pa ’di ’dra ba byas so źes bya ba’i sgra yaṅ med ces grags pa’i don to.  bslab pa rtsa ba las ’das pa’i ñes pa med pa ni log par bslab pa las ’das pa’i sgra yaṅ med ces bya bas bstan te, srog gcod pa la sogs pa ñid log pa yaṅ yin la, de bas na bslab pa las ’das te, dge sbyoṅ du mi ruṅ bas bslab pa las ’das źes bya’o.  Or, not being born from the unclean female sex, but rather from a lotus: skye gnas ṅan pa’i ñes pa med pa ni bud med du skye bar ’gyur ba’i sgra yaṅ med ces bya bas bstan te, skyes bu dam pa kun kyaṅ padma las skyes pa’i phyir ro.  spyod pa mi mthun pa’i ñes pa med pa ni ser sna la sogs pa pha rol tu phyin pa drug gi mi mthun pa’i phyogs kyi sgra med pas bstan te, byaṅ chub sems dpa’i spyod pa ni pha rol tu phyin pa drug yin la, de dag gi mi mthun pa’i phyogs ser sna la sogs pa’i ñes pa med pa’i phyir ro.  sgrib pa’i ñes pa med pa ni sgrib pa la sogs pa’i sgra med pas bstan te, sgrib pa lṅa po: ’dod pa la ’dun pa daṅ, gnod sems daṅ, rgod pa daṅ, ’gyod pa daṅ, rmugs pa daṅ, gñid daṅ the tshom de dag ñid gcod pa yaṅ yin te, ñon moṅs pa spoṅ ba’i bar du gcod pa yin pa’i phyir ro. de dag dṅos su spyod pa ni kun nas ldaṅ ba źes bya la, sa bon sems la gnas pa ni bag chags źes bya’o.  sems can tha dad pa’i ñes pa med pa ni rab, ’briṅ, tha ma’i sgra yaṅ med ces bya bas bstan te, kun kyaṅ sṅar bstan pa lta bu’i yon tan daṅ ldan pa’i byaṅ chub sems dpa’ śa stag gnas źes bya ba’i tha tshig go.  źiṅ daṅ chos tha dad pa’i ñes pa med pa ni sems can daṅ theg pa daṅ źiṅ tha dad pa’i sgra yaṅ med ces bya bas bstan to, sems can ’gro ba daṅ, rigs tha dad pa daṅ, ñan thos la sogs pa’i theg pa tha dad pa daṅ, mi mjed la sogs pa’i saṅs rgyas kyi źiṅ tha dad pa’i sgra mi bsgrag ces bya ba’i don to. dkon mchog tha dad pa’i ñes pa med pa ni saṅs rgyas la sogs pa tha dad pa’i sgra med pas bstan te, saṅs rgyas kyi mtshan daṅ, gsuṅ rab kyi yan lag tha dad pa daṅ, ñan thos daṅ byaṅ chub sems dpa’i dge ’dun tha dad pa’i sgra med pa’i phyir ro.  ston pa ṅan pas bstan pa’i ñes pa med pa ni bza’ ba la sogs pa’i sgra med pas bstan te, bdag go sñam du ṅar ’dzin pa daṅ, kun gyis dga’ ba daṅ bde bas lus gnas pa’i phyir ro; bdag daṅ gźan du ’dzin pa’i ñes pa med pa ni ṅar ’dzin pa la sogs pa’i sgra med pas bstan te, bdag go sñam du ṅar ’dzin pa daṅ, bdag gi’o sñam du ṅa yir ’dzin pa daṅ, bdag gi bu daṅ chuṅ ma yoṅs su ’dzin pa’i sgra yaṅ med do.  log par lta ba’i ñes pa med pa ni bdud la sogs pa’i sgra med pas bstan te, tshe phyi ma med par lta ba ñid, mi dge ba la bag med par ’jug pa yin pas bdud de, de’i kun nas ldaṅ ba daṅ, bag chags kyi sgra yaṅ med ces sbyar ro.
Cf. Krp p. 1615. 
’jig rten gyi khams de ni yaṅs śiṅ rgya che ste, gliṅ bye ba khrag khrig brgya stoṅ phrag drug cu yod de, byaṅ chub sems dpa’i smon lam gyis ñi ma daṅ zla ba gcig gi ’od kyis kun tu snaṅ ṅo;  ’jig rten gyi khams de yaṅ lag mthil bźin du mñam źiṅ, bai dūrya sṅon po’i sa gźi la rin po che thams cad kyi pad mas rab tu spras te, ka tsa lin de ltar ’jam źiṅ reg na bde ba, mig maṅs ris su bres pa, rin po che’i śiṅ gi ra bas legs par brgyan pa, rtag tu me tog rgyas pas mdzes par byas pa, rdo daṅ, gseg ma daṅ, gyo mo daṅ, boṅ ba daṅ, ri nag po med de, ri rab kyis legs par brgyan pa;;  lha daṅ mi’i loṅs spyod bye brag med ciṅ, sems can de dag gi zas kyaṅ chos kyi dga’ ba daṅ bsam gtan gyi zas te;  ’jig rten gyi khams de na de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kun tu bzaṅ po chos kyi rgyal po bla na med pa ma gtogs par, rgyal po gźan gaṅ yaṅ med do; 
sā lokadhātur viśālā vistīrṇā ṣaṣṭikoṭinayutaśatasahasradvīpā, bodhisattvapraṇidhānenaikacandrasūryaprabhayā samantato ’vabhāsitā;  tasyāṃ khalu punar lokadhātau pāṇitālajātā nīlavaiḍūryamayī bhūmiḥ, sarvaratnapratyuptā, mṛdukācilindakasukhasaṃsparśā, aṣṭāpadanibaddhā, ratnavṛkṣaprākāraiḥ samalaṃkṛtā, nityasphuṭitaiḥ puṣpair upaśobhitā, niṣpāṣāṇaśarkarakathallaloṣṭakālaparvatā sumerusamalaṃkṛtā;  na devamanuṣyayor bhojanānāṃ nānātvam asti, teṣāṃ sattvānām āhāro dharmaratir dhyānāhāraś ca;  tatra lokadhātau tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadram anuttaraṃ dharmarājaṃ sthāpayitvā nāsty anyo rājā kaścit; 
That world is broad and wide, having sixty times ten million times a hundred billion times a hundred thousand continents, and because of the vows of the bodhisattvas it is illumined all over by the light of one sun and moon.  Further, in that world-sphere the ground is level like the surface of water and made of blue lapis lazuli, set with all kinds of jewels, pleasant to touch like soft cloth, patterned like a chess-board, adorned with jewel-trees, beautified with flowers always blooming, without rocks, stones, gravel, pebbles and black mountains, adorned with Sumeru-mountains.  There is no difference in the enjoyments of gods and men, and the food of those beings is joy in religion and the food of meditation.  There in that world-sphere there is no other king apart from the peerless king of religion, the Tathāgata worthy of offerings, the perfectly awakened one Samantabhadra. 
      bdag po rnam par dag pa’i dbaṅ du byas nas ’jig rten gyi khams de na de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kun tu bzaṅ po źes bya ba la sogs pa gsuṅs so. chos kyi rgyal po ni ji sñed yod pa daṅ ji lta ba bźin du yod pa’i chos thams cad ma lus pa daṅ phyin ci ma log par thugs su chud pa’i sgo nas mṅa’ mdzad pa’i phyir te, de ma gtogs par ’jig rten gyi khams de na lha daṅ mi’i rgyal po gźan gaṅ yaṅ med do
bcom ldan ’das de yaṅ byaṅ chub sems dpa’ de dag la yi ge daṅ, sgra daṅ, brda’i tshig rab tu dbye bas chos mi ston te; gźan du na byaṅ chub sems dpa’ de dag bcom ldan ’das de’i druṅ du lhags te, mig mi ’dzums par bltas pas saṅs rgyas rjes su dran pa’i tiṅ ṅe ’dzin thob ste, mi skye ba’i chos la bzod pa thob par luṅ bstan pa yaṅ byin no. de’i phyir na ’jig rten gyi khams de yaṅ mi ’dzums pa źes bya’o; 
na ca sa bhagavān tebhyo bodhisattvebhyo prabhinnākṣaraśabdasaṃketapadair dharmaṃ deśayati, anyatra te bodhisattvāh taṃ bhagavantam upasaṃkramyānimiṣābhyāṃ cakṣurbhyāṃ prekṣamāṇā buddhānusmṛtisamādhiṃ pratilabhante; anutpattikadharmakṣāntilabdhavyākaraṇaṃ ca teṣāṃ vyākaroti. tasmāt sā lokadhātur animiṣā nāma; 
And that Lord does not teach religion to those bodhisattvas through differentiation by syllables, words and conventional phrases [like the Lord Śākyamuni], but the bodhisattvas go to that Lord, and looking at him with eyes unblinking they attain concentration which consists in recollection of the Buddha, and he gives them the prophecy which is connected with the attainment of the tolerance that all moments of existence are unborn. That is why that world-sphere is called “Unblinking”. 
ji ltar bcom ldan ’das śākya thub pa ’khor rnams la yi ge daṅ sgra daṅ brda’i tshig rab tu dbye bas chos ston pa ltar bcom ldan ’das de ni byaṅ chub sems dpa’ de dag la yi ge daṅ, sgra daṅ, brda’i tshig rab tu dbye bas chos mi ston to. ’o na ji ltar chos ston ce na? gźan du na źes bya ba la sogs pa smos te, byaṅ chub sems dpa’ de dag bcom ldan ’das de’i druṅ du lhags te de bźin gśegs pa’i sku la mig mi ’dzums par bltas pas saṅs rgyas rjes su dran pa’i tiṅ ṅe ’dzin thob ste, mig ni blun pa yin pas tiṅ ṅe ’dzin rtogs pa mi srid kyi, mig gi rnam par śes pa daṅ lhan cig tu ’grogs pa’i śes rab kyis rtogs źes bya ba’i tha tshig go – "If sight is dull (jaḍa) one does not attain concentration (samādhi), it is attained through insight (prajñā) connected with visual consciousness (cakṣurvijñāna)."
28b7-29a1: chos thams cad skye ba daṅ ’gag pa med par śes rab kyis bzod pa ni mi skye ba’i chos la bzod pa źes bya ste, sa brgyad pa la bya’o. de ltar saṅs rgyas rjes su dran pa’i tiṅ ṅe ’dzin thob ma thag tu de bźin gśegs pas byaṅ chub sems dpa’ de dag la mi skye ba’i chos la bzod pa thob par luṅ yaṅ bstan to.
This buddhakṣetra is also refered to in Laṅkā p. 1053-14 on the subject of non-verbal communication: na ca mahāmate sarvabuddhakṣetreṣu prasiddhābhilāpaḥ, abhilāpo mahāmate kṛtakaḥ. kvacin mahāmate buddhakṣetre ’nimiṣaprekṣayā dharmo deśyate, kvacid iṅgitaiḥ, kvacid bhrūvikṣepeṇa, kvacin netrasaṃcāreṇa, kvacid āsyena, kvacid vijṛmbhitena, kvacid utkāsanaśabdena, kvacit kṣetrasmṛtyā, kvacit spanditena; yathā mahāmate animiṣāyāṃ gandhasugandhāyāṃ ca lokadhātau samantabhadrasya tathāgatasyārhataḥ samyaksaṃbuddhasya buddhakṣetre ’nimiṣair netraiḥ prekṣamāṇās te bodhisattvā mahāsattvā anutpattikadharmakṣāntiṃ pratilabhante ’nyāṃś ca samādhiviśeṣān. ata evāsmāt karaṇān mahāmate nābhilāpasadbhāvāt santi sarvabhāvāḥ ... Cf. also Aṣṭādaśa (60) p. 7124. 
de la saṅs rgyas rjes su dran pa gaṅ źe na; 
tatra katamā buddhānusmṛtiḥ; 
What then is recollection of the Buddha? [Not the recollection which is applying the mind to the qualities of the Buddha (na guṇamanasikārānusmṛtiḥ):] 
bdag po rnam par dag par yaṅ rjes su dran par bya ba’i mtshan ma thams cad daṅ bral ba’i sgo nas bstan te, de la rjes su dran par bya ba’i mtshan ma daṅ bral ba yaṅ rnam pa bźi ste, 1) yon tan yid la byed pa rjes su dran pa ma yin daṅ, 2) saṅs rgyas rjes su dran pa’i skyon mtshan ma daṅ bcas pa la dmigs pa spaṅs pa daṅ, 3) rjes su dran pa’i phan yon daṅ, 4) tiṅ ṅe ’dzin de’i ’bras bu’o.
29a2-3: yon tan yid la byed pa rjes su dran pa ma yin pa yaṅ rnam pa lṅas bstan te. 
gaṅ gzugs kyi mtshan ñid kyis rab tu ma phye ba;  rigs daṅ, rus daṅ, cho rigs kyis rab tu ma phye ba;  sṅon gyi mtha’i dkar po’i spyod pas rab tu ma phye ba;  phyi ma’i mtha’ śes pa la sems pas rab tu ma phye ba;  da ltar byuṅ ba la gnas pas rab tu ma phye ba;  phuṅ po daṅ, khams daṅ, skye mched kyis rab tu ma phye ba;  mthoṅ ba daṅ, thos pa daṅ, bye brag phyed pa daṅ, rnam par rig pas rab tu ma phye ba;  sems daṅ, yid daṅ, rnam par śes pas rab tu ma phye ba;  spros pa daṅ rgyu bas rab tu ma phye ba;  skye ba daṅ, gnas pa daṅ, ’jig pas rab tu ma phye ba;  gzuṅ ba daṅ, rtsod pa daṅ, btaṅ bas rab tu ma phye ba;  dran pa daṅ yid la byed pas rab tu ma phye ba;  rtog pa daṅ, rnam par rtog pa daṅ, yoṅs su rtog pas rab tu ma phye ba;  chos kyi mtshan ñid daṅ raṅ gi mtshan ñid kyis rab tu ma phye ba;  gcig daṅ, tha dad pa daṅ, so so bas rab tu ma phye ba;  sems kyi dmigs pa bgraṅ bas rab tu ma phye ba;  naṅ daṅ phyi rol tu g-yo bas rab tu ma phye ba;  rnam par rtog pa’i mtshan ma daṅ, blaṅ ba daṅ dor bas rab tu ma phye ba;  kha dog daṅ, dbyibs daṅ, rtags kyis rab tu ma phye ba;  spyod lam daṅ, spyad pa daṅ, spyod pas rab tu ma phye ba;  tshul khrims daṅ, tiṅ ṅe ’dzin daṅ, śes rab daṅ, rnam par grol ba daṅ, rnam par grol ba’i ye śes mthoṅ ba yid la byed pas rab tu ma phye ba;  stobs daṅ, mi ’jigs pa daṅ, saṅs rgyas kyi chos ma ’dres par sgro btags pas rab tu ma phye ba yin te; 
yā na rūpalakṣaṇaprabhāvitā;  na vaṃśagotravārttāprabhāvitā;  na pūrvāntaśuklacaryāprabhāvitā;  nāparāntajñānacintāprabhāvitā;  na pratyutpannasthitiprabhāvitā;  na skandhadhātvāyatanaprabhāvitā;  na dṛṣṭaśrutamatavijñātaprabhāvitā;  na cittamanovijñānaprabhāvitā;  na prapañcapracāraprabhāvitā;  notpādasthitibhaṅgaprabhāvitā;  na grahavigrahotsargaprabhāvitā;  na smṛtimanasikāraprabhāvitā;  na kalpavikalpaparikalpaprabhāvitā;  na dharmalakṣaṇasvalakṣaṇaprabhāvitā;  naikatvanānātvapṛthaktvaprabhāvitā;  na cittālambanagaṇanāprabhāvitā;  nādhyātmabāhyeñjanāprabhāvitā;  na vikalpanimittaheyopadeyaprabhāvitā;  na varṇasaṃsthānaliṅgaprabhāvitā;  neryāpathacaritacaryāprabhāvitā;  na śīlasamādhiprajñāvimuktivimuktijñānadarśanamanasikāraprabhāvitā;  na balavaiśāradyāveṇikabuddhadharmasamāropaprabhāvitā; 
It is not brought about through [recollection of the Buddha’s] corporeal marks [that belong to the body of joy (saṃbhogakāya) but recollection of his absolute body (dharmakāya) that has no characteristics];  not brought about through [recollection of his] lineage, family or social standing [that belong to his body of appearance (nirmāṇakāya) ];  not brought about through [recollection of] past good practice [as the perfections, being the cause (hetu) of buddhahood];  not brought forth through reflecting on knowledge [namely, the fruit (phala) of that good practice which is omniscience (sarvajñajñāna) to be attained] in the future;  not brought about through [reflecting on] those [Tathāgatas] who exist in the present;  [Doing away with the objects of thought that are errors in the recollection of the Buddha, having distinguishing marks (buddhānusmṛtisanimittadoṣālambanaprahāṇa): beyond the forms of distinguishing marks of anything that can be be known (jñeyanimittākārātikrānta), and thus] it is not brought about through [recollection concerned with] parts of the personality, spheres and fields of the senses;  not brought about through [recollection of] what has been seen, heard, imagined or comprehended;  not brought about through thought, mind or consciousness;  not brought about through discursive thought and mental activity;  not brought about through [recollection of] origination, existence and destruction;  not brought about through grasping, disaccord or rejection;  not brought about through recollection and mental effort;  not brought about through thought-constructions, imaginings and fictions;  not brought about through [recollection on] the [general] character (sāmanyalakṣaṇa) of moments of existence [impermanence and so on], nor the special character [like the element earth, hardness, etc.];  not brought about through [recollection of] homogeneousness, difference and separation;  not brought about through counting objects of thought [in meditation, like breathing (śvāsa) going in and out];  not brought about with inner [when tasting the states of concentration (samādhyāsvāda) ] or outer [when meeting the objects with thoughts] movement;  not brought about through grasping or rejecting the differentiating marks in imagining;  not brought about through [recollection of] qualities of colour and form;  not brought about through the practice of deportment and behaviour;  not brought about through [recollection of] morality, concentration, insight, deliverance or knowledge of deliverance;  not brought about through imputing the powers, intrepidities or special qualities of a Buddha; 
loṅs spyod rdzogs pa’i sku la dmigs pa rjes su dran pa ma yin pa ni gaṅ gzugs kyi mtshan ñid kyis rab tu ma phye ba źes bya bas bstan te, de bźin gśegs pa’i loṅs spyod rdzogs pa’i sku mtshan daṅ dpe byad kyis brgyan pa’i gzugs su yid la byas śiṅ bsgoms pas saṅs rgyas rjes su dran pa’i tiṅ ṅe ’dzin ’di bskyed pa ma yin pas rab tu phye ba źes bya’o. de’i ci’i phyir źe na? skabs ’dir saṅs rgyas ni chos kyi sku la bya bar ’dod la de ni mtshan daṅ dpe byad la sogs pa mtshan ma gaṅ gis raṅ bźin yaṅ ma yin źiṅ, mtshan ma can gyi śes pa gaṅ gis kyaṅ rtogs par bya ba ma yin te, gaṅ gi tshe mtshan ma thams cad spaṅs nas de bźin gśegs pa chos kyi skur mthoṅ ba, de’i tshe don dam par saṅs rgyas rjes su dran pa źes kyaṅ bya la, de ltar mthoṅ ba’i tshe de kho na mthoṅ ba yin pas byaṅ chub sems dpa’ de mi skye ba’i chos la bzod pa thob par luṅ ston par yaṅ mdzad pa’i phyir ro. bśad pa’i tshul ’dis sprul pa’i sku la sogs pa ’og ma rnams la yaṅ bsgre bar bya’o.  sprul pa’i sku la dmigs pa rjes su dran pa ma yin pa ni rigs daṅ, rus daṅ, cho rigs kyis rab tu ma phye ba źes bya bas bstan te; rigs ni śākya’i rigs la sogs pa’o, rus ni gau ta ma la sogs pa’o, cho rigs ni rigs mthon por skyes pa ñid la bya’o. vārttā is very uncertain.  rgyu yid la byed pa rjes su dran pa ma yin pa ni sṅon gyi mtha’i dkar po’i spyod pas rab tu ma phye ba źes bya bas bstan te, dkar po’i spyod pa ni pha rol tu phyin pa rnams te, de dag spyod pa’i rgyu las saṅs rgyas grub bo źes yid la byas pas bskyed pa ma yin źes bya ba’i tha tshig go.  phyi ’bras bu yid la byed pa’i rjes su dran pa ma yin pa ni phyi ma’i mtha’ śes pa la sems pas rab tu ma phye ba źes bya bas bstan te, dkar po’i spyod pa de’i ’bras bu phyi ma’i mthar thams cad mkhyen pa’i ye śes ’grub par yid la byed pas ma bskyed ces bya ba’i don to.  da ltar snaṅ ba la dmigs pa rjes su dran pa ma yin pa ni da ltar byuṅ ba la gnas pas rab tu ma phye ba źes bya bas bstan te, mṅon sum du snaṅ ba’i de bźin gśegs pa ni da ltar byuṅ ba ste, de la dmigs pas kyaṅ bskyed pa ma yin źes bya ba’i tha tshig go.
de ltar loṅs spyod rdzogs pa’i sku la sogs pa de bźin gśegs pa’i yon tan mtshan mar bzuṅ ste, yid la byas pa ni saṅs rgyas rjes su dran pa ma yin par bstan to.
Same as in Dbh. p. 1015. 
saṅs rgyas rjes su dran pa’i skyon mtshan ma daṅ bcas pa la dmigs pa spaṅs pa yaṅ rnam pa bcu bdun gyis bstan te, śes bya’i mtshan ma’i rnam pa las ’das pa ni phuṅ po daṅ, khams daṅ, skye mched kyis rab tu ma phye ba źes bya bas bstan to.  tha sñad kyi mtshan ma thams cad las ’das pa ni mthoṅ ba daṅ thos pa daṅ bye brag phyed pa daṅ rnam par rig pas rab tu ma phye ba źes bya bas bstan te, mthoṅ ba ni mig gis so, thos pa ni rna bas so, bye brag phyed pa ma mthoṅ ma thos par bdag ñid kyis bsams śiṅ bcal la ñe bar brtags pa’o, rnam par rig pa ni naṅ so so raṅ gis rig pa daṅ rtogs pa daṅ reg pa daṅ mṅon sum du byas pa ste; mthoṅ ba la sogs pa de dag la brten nas gźan dag la tha sñad du brjod pas na tha sñad ces bya’o.  kun nas ñon moṅs pa’i sems kyi mtshan ma thams cad las ’das pa’i sems daṅ, yid daṅ, rnam par śes pas rab tu ma phye ba źes bya bas bstan te, sems ni kun gźi rnam par śes pa’o, yid ni ñon moṅs pa can gyi yid do, rnam par śes pa ni dmigs pa rnam par ’byed pa mig la sogs pa’i rnam par śes pa’o. In Yogācāra citta, manas and vijñāna are taken to designate ālayavijñāna, the consciousnesses, vijñāna, of the eye, ear, etc., and their controller, manas, while in Mādhyamika they are synonyms. Cf. introduction.  ma źi ba’i mtshan ma thams cad las ’das pa ni spros pa daṅ rgyu bas rab tu ma phye ba źes bya bas bstan te, spros pa ni gzuṅ ba daṅ ’dzin par rtog pa’o, rgyu ba ni ’dod chags la sogs pa sems la rgyu ba’o.  mi skye mi ’gag pas skye ba daṅ ’jig pa’i mtshan ma las ’das pa ni skye ba daṅ, gnas pa daṅ, ’jig pas rab tu ma phye ba źes bya bas bstan te, rkyen gyi dbaṅ gis rgyud sṅa na ma byuṅ ba las daṅ po chos gaṅ ’byuṅ ba ni skye ba źes bya’o, skyes ma thag pa’i skad cig rjes su ’jug pa ni gnas pa źes bya’o, skye ba’i skad cig phan chad mi gnas pa ni ’jig pa źes bya’o.  gnod pa daṅ phan pa med pas gnod pa daṅ phan par byed pa’i mtshan ma las ’das pa’i bzuṅ ba daṅ, rtsod pa daṅ, btaṅ bas rab tu ma phye ba źes bya bas bstan te, bzuṅ ba ni sems naṅ du ’du ba’o, rtsod pa ni sems la gnod pa ’byuṅ ba’o.  dmigs pa las ma rmoṅs pa yid la bya ba’i mtshan ma las ’das pa ni dran pa daṅ yid la byed pas rab tu ma phye źes bya bas bstan te, dran pa ni dmigs par bya ba’i dṅos po ma brjed pa’o, yid la byed pa ni sems gtod pa’o.  30a4-6 interprets according to the pramāṇas and, alternatively, to the three kinds of religious ways: rtog ge’i yul gyi mtshan ñid kyi mtshan ma las ’das pa ni rtog pa daṅ, rnam par rtog pa daṅ, yoṅs su rtog pas rab tu ma phye ba źes bya bas bstan te, rtog ge rnams kyi yul ni luṅ daṅ rjes su dpag pa daṅ, mṅon sum gyi tshad ma gsum gyis rtog pa ste, gźuṅ gi tshig gsum daṅ go rims pa bźin du sbyar ro. yaṅ na, ñan thos kyi yid la byed pas ’phags pa’i bden pa bźi la rtog pa daṅ, raṅ saṅs rgyas kyi yid la byed pa rten ciṅ ’brel par ’byuṅ ba la rnam par rtog pa daṅ, byaṅ chub sems dpa’i yid la byed pa stoṅ pa ñid du yoṅs su rtog pas kyaṅ rjes su dran pa ’di ma bskyed ces sbyar ro.  mtshan ma med pa yin pas mtshan ma thams cad las ’das pa ni chos kyi mtshan ñid daṅ raṅ gi mtshan ñid kyis rab tu ma phye ba źes bya bas bstan te, chos kyi mtshan ñid mi rtag pa la sogs pa spyi’i mtshan ñid la bya’o, raṅ gi mtshan ñid ni sa’i mtshan ñid sra ba la sogs pa’o.  du ma mi rtag pa’i mtshan ma las ’das pa ni gcig daṅ, tha dad pa daṅ, so so bas rab tu ma phye ba źes bya bas bstan te, sku mṅon sum du snaṅ ba daṅ, sku’i chos ñid gcig par yid la byed pa daṅ, tha dad par yid la byed pa daṅ, sku’i chos ñid du mar yid la byed pa gaṅ gis kyaṅ ma phye źes bya ba’i don to.  rnam par śes pa’i spyod yul gyi mtshan ma las ’das pa ni sems kyi dmigs pa bgraṅ bas rab tu ma phye ba źes bya bas bstan to, dbugs phyi naṅ du rgyu ba gcig nas bcu daṅ, bcu nas brgya stoṅ gi bar du bgraṅ ba las kyaṅ ma skyes źes bya ba’i tha tshig go.  phyi daṅ naṅ gi mtshan ma las ’das pa ni naṅ daṅ phyi rol du g-yo bas rab tu ma phye ba źes bya bas bstan te, tiṅ ṅe ’dzin gyi ro myoṅ bar byed pa daṅ phyi’i yul la sems ’phro ba ni naṅ daṅ phyi rol tu g-yo ba’o.  rnam par byaṅ ba blaṅ ba daṅ kun nas ñon moṅs pa spoṅ ba’i mtshan ma las ’das pa ni rnam par rtog pa’i mtshan ma daṅ, blaṅ ba daṅ dor bas rab tu ma phye ba źes bya bas bstan te, rnam par rtog pa ni bzaṅ ṅan du ’byed pa ste, rnam par byaṅ ba blaṅ ba daṅ, kun nas ñon moṅs pa ’dor bar rtog pa’o.  gzugs kyi mtshan ñid kyi mtshan ma las ’das pa ni kha dog daṅ, dbyibs daṅ, rtags kyis rab tu ma phye ba źes bya bas bstan te, kha dog ni gser daṅ bai dūrya la sogs pa’i kha dog go; dbyibs ni riṅ ba daṅ thuṅ ba la sogs pa ste, de dag ñid sems kyi mtshan mar bya ba yin pas rtags źes bya’o.  spyod lam gyi mtshan ma las ’das pa ni spyod lam daṅ, spyad pa daṅ, spyod pas rab tu ma phye ba źes bya bas bstan te, spyad pa ni ’phral gyi bya ba’o, spyod pa ni groṅ du ’jug ciṅ bsod sñoms len pa la sogs pa’o.  dkar po’i phyogs kyi mtshan ma las ’das pa ni tshul khrims daṅ, tiṅ ṅe ’dzin daṅ, śes rab daṅ, rnam par grol ba daṅ, rnam par grol ba’i ye śes mthoṅ ba yid la byed pas rab tu ma phye ba źes bya bas bstan te, zag pa med pa’i phuṅ po lṅa po ’di dag gis ni dkar po’i chos thams cad bsdus la, de lta bur yid la byas pa las rjes su dran pa ’di ma skyes źes bya ba’i tha tshig go.  ’bras bu’i mtshan ma la dmigs pa las ’das pa ni stobs daṅ, mi ’jigs pa daṅ, saṅs rgyas kyi chos ma ’dres par sgro btags pas rab tu ma phye ba źes bya bas bstan te, byaṅ chub sems dpa’i spyod pa’i ’bras bu stobs daṅ mi ’jigs pa la sogs pa saṅs rgyas yin par ’dzin na, de ñid sgro btags pa yin pas de ltar bsgoms śiṅ yid la byas pa las kyaṅ saṅs rgyas rjes su dran pa ’di skyes pa ma yin pas rab tu ma phye ba źes bya’o. 
’di ltar saṅs rgyas kyi rjes su dran pa ni, bsam gyis mi khyab pa, rgyu ba med pa, rnam par rig pa med pa’i mtshan ñid de;  ṅa yi ba med pa, yid la byed pa daṅ bral ba, dran pa med ciṅ yid la byed pa med pa;  phuṅ po daṅ, khams daṅ, skye mched ’byuṅ ba daṅ ’jig pa’i gnas ma yin;  thogs pa ma yin;  ’jug pa ma yin;  gnas pa ma yin, mi gnas pa ma yin, rab tu gnas pa ma yin, yaṅ dag par gnas pa ma yin;  gzugs kyi rnam par śes pa’i gnas ma yin;  tshor ba daṅ, ’du śes daṅ, ’du byed daṅ, rnam par śes pas śes par bya ba’i gnas ma yin;  sa’i khams kyi rnam par śes pa’i gnas ma yin;  chu’i khams kyi ma yin, me’i khams kyi ma yin, rluṅ gi khams kyi ma yin, rnam par śes pa’i khams kyi gnas ma yin;  mig daṅ gzugs kyi rnam par śes pa’i gnas ma yin;  de bźin du rna ba’i ma yin, sgra’i ma yin, sna’i ma yin, dri’i ma yin, lce’i ma yin, ro’i ma yin, lus kyi ma yin, reg bya’i ma yin, yid kyi ma yin, chos kyi rnam par śes pa’i gnas ma yin no;   
evaṃ buddhānusmṛtir acintyāpracārāvijñaptilakṣaṇā;  amamā amanasikārā nāsmṛtyamanasikārāvasthā;  na skandhadhātvāyatanotpādavināśāvasthā;  apratihatā;  anavatārā;  na sthitā nāsthitā na pratiṣṭhitā na saṃsthitā;  na rūpavijñānasya niśrayaḥ;  na vedanāsaṃjñāsaṃskāravijñānavijñeyo niśrayaḥ;  na pṛthivīdhātuvijñānasya niśrayaḥ;  nābdhātor na tejodhātor na vāyudhātor na vijñānadhātoḥ niśrayaḥ;  na cakṣūrūpavijñānadhātoḥ niśrayaḥ;  evaṃ na śrotrasya na śabdasya na ghrāṇasya na gandhasya na jihvāyā na rasasya na kāyasya na spraṣṭavyasya na manaso na dharmavijñānasya niśrayaḥ;   
[Praising that recollection (anusmṛtyanuśaṃsā):] In this way the recollection of the Buddha is beyond thought [and thus like space (ākāśasama) ], beyond [mental] activity, having the character of being beyond information;  beyond what belongs to the ego, beyond mental effort [pertaining to the objects (grāhya) and grasping (grāha) them],  not a state of origination and destruction in the parts of personality, spheres or fields of perception;  unhindered [and thus penetrating into any time and place in realizing the sphere of all moments of existence (dharmadhātu) which is like empty space];  without weak spots;  unfixed [as constructed by the insight of attaining and applying (prāptaprayogaprajñā) it after it has been produced], but not non-fixed [since realized through creative insight (bhāvanāprajñā) ], not leaning on [thus not constructing subject and object (grāhyagrāhakanirvikalpa) ], not fixed upon [and thus not apprehending qualities like impermanence, suffering, emptiness or egolessness in the body of the Tathāgata];  no objective basis for consciousness of form;  no objective basis to be known by feeling, perception, formative factors or consciousness;  no objective basis for the consciousness characterized by the element of earth;  nor the element water, nor the element fire, nor the element wind, no objective basis for the element consciousness;  no objective basis for the element consciousness of eye and form;  thus not for hearing nor sound, not for nose nor smell, not for tongue nor taste, not for body nor tangibles, not for mind, nor an objective basis for the consciousness related to moments of existence;   
rjes su dran pa’i phan yon yaṅ rnam pa gñis kyis bstan te, de kho na’i mtshan ñid la ’jug pa daṅ, phyin ci log spaṅs pa’o.
31a3-5: de kho na’i mtshan ñid la ’jug pa yaṅ rnam pa gsum gyis bstan te, thams cad du soṅ ba’i don ni ’di ltar saṅs rgyas rjes su dran pa ni bsam gyis mi khyab ces bya bas bstan te, bsam par byed pa daṅ bsam par bya ba las ’das pas rtog ge rnams kyis bsam gyis mi khyab ste, nam mkha’ daṅ ’dra źes bya ba’i tha tshig go. sems kyi spros pa med pa ni rgyu ba med pa źes bya bas bstan te, gzuṅ ba daṅ ’dzin par rnam par rtog pa’i spros pa med pas na rgyu ba med pa źes bya’o. gźan la bstan du med pa ni rnam par rig pa med pa’i mtshan ñid de źes bya bas bstan te, de’i tshe raṅ ñid kyis kyaṅ dkar po’am dmar po źes bya ba la sogs pas rnam par rig pa med na gźan la bstan par ga la nus źes bya ba’i don to. 
thams cad du soṅ ba’i don de ñid kyaṅ rnam pa gsum gyis rgyas par bstan te:
From its Yogācāra viewpoint ṭ. 31a6-7 asserts that amamā refers to being beyond the workings of the kliṣṭamanas, the impure mind, or ego, that the recollection of the Buddha is without thought-constructions and apprehensions of an ego in the "body" that really includes total consciousness (ālayavijñāna): ñon moṅs pa can gyi yid kyis rnam par śes pa’i dmigs pa las ’das pa ni ṅa’i ba med pa źes bya bas bstan te: ji ltar ñon moṅs pa can gyi yid ma rig pa daṅ, bdag tu lta ba daṅ, ṅa’o sñam pa’i ṅa rgyal daṅ, sred pa’i mtshan ñid kyi ñon moṅs pa rnam pa bźi daṅ ldan pas kun gźi rnam par śes pas bsdus pa’i lus ’di la bdag tu dmigs śiṅ rtog pa ji ltar, de’i dus na mi rtog pa’i phyir ṅa’i ba med pa’o. See further in the introduction.
31a7-b2: gzuṅ ba daṅ ’dzin par rtog pa las ’das pa ni yid la byed pa daṅ bral ba źes bya bas bstan te, gzuṅ ba daṅ ’dzin pa’i tshul du yid la mi byed ces bya ba’i don to.
31b1-2: mi śes pa’i rtog pa med pa ni dran pa med ciṅ yid la byed pa med pa gnas pa med pa’o źes bya bas bstan te: de ltar gzuṅ ba daṅ ’dzin pa’i yid la byed pa daṅ bral na ’gog pa’i sñoms par ’jug pa daṅ ’du śes med pa’i sñoms par ’jug pa ltar, ci yaṅ mi dran pa yin nam źe na? dran pa med pa daṅ yid la byed pa med pa’i gnas ma yin te, yaṅ dag pa’i śes rab kyis phyin ci ma log pa’i don mṅon sum du byed pa’i phyir ro – "...Thus when there is no mental effort (manasikāra) concerned with the objects and grasping them, it is like the state of meditation of cessation (nirodhasamāpatti) or the state of meditation with no concepts (asaṃjñisamāpatti), but is this absence of recollection? [No,] it is not a state of absence of recollection or mental effort either, it is realizing (sākṣātkaraṇa) the unperverted meaning (aviparītārtha) by means of right insight (samyakprajñā)." 
sems kyi spros pa med pa ñid kyaṅ rnam pa bdun gyis rgyas par bstan te, skye ba daṅ ’jig pa’i rgyu’i spros pa las ’das pa ni phuṅ po daṅ, khams daṅ, skye mched ’byuṅ ba daṅ ’jig pa’i gnas ma yin źes bya bas bstan te, chos de dag skye ba daṅ ’jig pa’i rgyu byed pa ni spros pa yin te, de lta bu’i rgyu mi byed ces bya ba’i tha tshig go.  riṅ du soṅ ba ni thogs pa ma yin źes bya bas bstan te, nam mkha’ daṅ ’dra ba’i chos kyi dbyiṅs rtogs pa’i phyir saṅs rgyas rjes su dran pa de yul daṅ dus gaṅ la yaṅ thogs pa med par ’jug go.  skabs med pa ni ’jug pa ma yin źes bya bas bstan te, skyon ’di lta bu źig yod ces klan ka’i skabs yod pa ni ’jug pa źes bya ste, de med pa’i don to.  skyes nas thob pa daṅ sbyor ba’i śes rab kyis mi rtog pa ni gnas ma yin źes bya ba bstan te, śes rab de ñid kyis mi rtog pa’i phyir ro. bsgom pa’i śes rab kyis de kho na la dmigs pa ni mi gnas pa ma yin źes bya bas bstan te, śes rab goṅ ma gñis kyis mi rtog par bsgom pa’i śes rab kyis saṅs rgyas rjes su dran pa ’di mṅon sum du byed pa’i phyir ro. gzuṅ ba daṅ ’dzin par mi rtog pa ni rab tu gnas pa ma yin źes bya bas bstan te, gzuṅ ba daṅ ’dzin pa’i tshul du mi rtog ces bya ba’i tha tshig go. dkar po’i phyogs la mi rtog pa ni yaṅ dag par gnas pa ma yin źes bya bas bstan te, de bźin gśegs pa’i sku la mi rtag pa daṅ, sdug bsṅal ba daṅ, stoṅ pa daṅ, bdag med pa’i rnam pa lta bur yaṅ dmigs par mi byed pa’i phyir ro.            gźan la bstan du med pa yaṅ rnam par śes pa’i gnas su gyur pa las ’das pa źes bya ba’i don rnam pa gcig gis rgyas par bstan te, gzugs kyi rnam par śes pa’i gnas ma yin źes bya ba la sogs pa rgyas par smos pa’o. de la dkar po daṅ sṅon po daṅ riṅ po daṅ thuṅ ṅu la sogs pa ni gzugs kyi rnam par śes pa ste, dṅos su na mig gi rnam par śes pa la bya’o. de ltar na mig gi rnam par śes pas dmigs pa’i yul ma yin pa’am, yaṅ na mig gi rnam par śes pa skyed pa’i rgyu mi byed pas na gnas ma yin pa źes bya ste, lhag ma rnams la yaṅ ci rigs par sbyar ro.   
yaṅ saṅs rgyas rjes su dran pa ni dmigs pa thams cad la mi gnas pa’o;  mtshan ma thams cad mi ldaṅ ba’o;  g-yo ba daṅ, sems pa daṅ, bskyod pa thams cad kyi rgyu ba med pa’o;  mthoṅ ba daṅ, thos pa daṅ, bye brag phyed pa daṅ, rnam par rig pa mi skye ba’o;  dbaṅ po daṅ rnam par grol ba’i mtshan ñid thams cad kyi rjes su mi ’gro ba’o;  sems gcig nas gcig tu ñiṅ mtshams sbyor ba med pa’o;  rtog pa daṅ rnam par rtog pa thams cad ñe bar źi ba’o;  ñes pa daṅ, rjes su chags pa daṅ, khoṅ khro ba bcom pa’o;  rgyu’i mtshan ñid rnam par chad pa’o;  pha rol daṅ, tshu rol daṅ, dpuṅ daṅ, mthar ’dzin pa thams cad yaṅ dag par chad pa’o;  sgro btags pa med pas ’od gsal ba’o;  phye ba med pa’i phyir dga’ ba med pa’o, myaṅ ba med pa’i phyir bde ba med pa’o;  gzod ma nas źi bas yoṅs su gduṅ ba med pa’o;  ’bad pa thams cad daṅ bral bas rnam par grol ba’i mtshan ñid do;  gzugs med pas lus med pa’o, tshor ba med pas tshor bar gyur pa med pa’o, mdud pa med pas mdud pa daṅ bral ba’o, ’du mi byed pas ’dus ma byas pa’o, rnam par śes pa med pas rnam par mi rig pa’i mtshan ñid do;  mi ’dzin pas len pa med pa’o, mi gtoṅ bas dor ba med pa’o;  gnas pa med pas mi gnas pa’o;    tshor ba daṅ bral bas mi ’dug pa’o;  mi ’byuṅ bas med par mi ’gyur ba’i mtshan ñid do;  dran pa daṅ, yid la byed pa daṅ, sems daṅ sems las byuṅ ba’i chos thams cad kyis ma bzuṅ ba;  mchog tu ’dzin pa med pa;  len pa med pas;  ’dor ba med pa;  rab tu źi ba;  gzod ma nas ma skyes pa, mi skye bas rab tu phye ba;  chos kyi dbyiṅs su yaṅ dag par ’du ba, mñam źiṅ mi mñam pa med par gyur pa, nam mkha’ daṅ mtshuṅs śiṅ mñam pa;  mig daṅ gzugs kyi lam las ’das pa, de bźin du rna ba daṅ sgra daṅ, sna daṅ dri daṅ, lce daṅ ro daṅ, lus daṅ reg bya daṅ, yid daṅ, chos kyi lam las ’das pa yin te; 
punar buddhānusmṛtiḥ sarvālambanāniśritā;  sarvanimittāvyutthānā;  sarvaceṣṭācetanācalanāpracārā;  dṛṣṭaśrutamatavijñātānutpāditā;  sarvendriyavimuktilakṣaṇānanuyānā;  ekaikacittāpratisaṃdhiḥ;  sarvakalpavikalpopaśāntiḥ;  hatadoṣānunayapratighā;  hetulakṣaṇavyavacchedanā;  sarvaparāparamadhyāntagrāhasamucchedanā;  prabhāsvarā samāropābhāvāt;  niṣprītikāprabhedatayā asukhānāsvādanatayā;  niṣparidāhādiśāntatvāt;  vimuktilakṣaṇā sarvayatnavigamatvāt;  akāyikārūpatayā, avedayitāvedakatayā, nirgranthir agranthitatayā, asaṃskṛtā niḥsaṃskāratayā, avijñaptilakṣaṇā nirvijñānatayā,  anāyūhāgrahaṇatayā aniryūhānutsarjanatayā;  anāśritānāśrayatayā;    asaṃsthitāvedanatayā;  nirvikāralakṣaṇāsaṃbhavatayā;  sarvasmṛtimanasikāracittacaittadharmāsaṃgṛhītā;  aparāmṛṣṭā;  nirupādānā;  ajvalitā;  praśāntā;  ādyanutpannā anutpādaprabhāvitā;  dharmadhātusamavasaraṇā samāviṣamā ākāśasamasamā;  cakṣūrūpamārgasamatikrāntā, evaṃ śrotraśabdaghrāṇagandhajihvārasamanodharmamārgasamatikrāntā. 
Further [to teach its rejection of errors (viparyāsaprahāṇanirdeśa)], this recollection of the Buddha is not dependent on any object,  is the non-appearance of all distinguishing marks;  is beyond activity consisting in action [of speech], mental activity and movements [of body];  is not originating from what has been seen, heard, imagined or comprehended;  is not following from that which is characterized by all the the abilities [of the disciples, faith (śraddhā) and so on, by means of which deliverance is attained] and deliverance [the extinction (nirvāṇa) of the disciples, which one does not fall into if one has emptiness (śūnyatā) in mind];  is not born again from one moment to another;  is appeasement of all thought-constructions and imaginations;  is having done away with the mistakes of attachment and aversion;  is getting rid of that which is characterized as the cause [of vices (kleśa), namely the view of a self (ātmadṛṣṭi) ];  is having cut off [constructing, and thus not] holding on to any extremes, past, future or present;  is brilliant as it is not imputed [with thought-constructed concepts of the existence of objects and a subject grasping the objects (grāhyagrākabhāvanirvikalpa) ];  is beyond enjoyment since it is undifferentiated [in mind], is beyond pleasure [in body] through not enjoying the taste [of meditation (dhyāna) ];  is without burning desire as it is originally in peace;  is characterized as deliverance since all its effort has disappeared;  [that absolute reality (dharmadhātu) ] is without body since it is without [obstructive (sapratigha) ] form, is not felt being beyond feelings, is without knots being not tied [to grasping the distinguishing marks of objects], is not composite since it is beyond composing powers, is characterized as beyond information as it is beyond consciousness,  is beyond clinging since it is without grasping [that is, no mental effort concerned with distinguishing marks (nimittamanasikāra), an error of concentration (samādhidoṣa) ], [but, nevertheless,] it is beyond abandonment since it does not do away with anything [but cultivating the thing itself (tattvabhāvanā) ];  is not dependent since it is without basis;    is not fixed [and thus attached to anything] as it is beyond feeling;  it is unchanging as it is unborn;  it is not included among the moments of existence connected with any recollection or mental effort, thought or things thought-related;  unaffected [that is, beyond rivalry (parasparaspardhā), since there is no competition in absolute reality (viśuddhadharmadhātuspardhāpratidvaṃdvābhāvatvāt) ];  beyond grasping;  not on fire [with vices (kleśa) ];  completely appeased;  originally unborn and distinguished through unbornness;  united to total reality [in the way that the recollection of the Buddha and total reality have the same character (ekalakṣaṇa) ], being the same with no difference similar to the homogeneity of open space;  transcending the ways of eye and form, and likewise transcending the ways of hearing and sound, nose and smell, tongue and taste, mind and moments of existence. 
phyin ci log spaṅs pa bstan pa’i phyir yaṅ saṅs rgyas rjes su dran pa źes bya ba la sogs pa smos so. de yaṅ miṅ gis smos pa ’di rnams kyis bstan te: yod pa daṅ med pa la dmigs pa daṅ rnam par rtog pa las śin tu ’das pa daṅ, ṅag daṅ sems daṅ lus kyis bskyod pa’i spros pa med pa daṅ, tha sñad med pa daṅ, ñan thos kyis rnam par grol bar ma lhuṅ ba daṅ, ñiṅ mtshams sbyor ba med pa daṅ, rtog dpyod las ’das pa daṅ, gaṅ zag la bdag med par rtogs pa daṅ, ñon moṅs pa’i rgyu lta bu med pa daṅ, sṅon daṅ phyi ma’i mtha’ las ’das pa daṅ, gzuṅ ’dzin gyi dri ma glo bur daṅ bral bas raṅ bźin gyis dag pa daṅ, ’jig rten gyi sñoms par ’jug pa’i ro myaṅ ba’i dri ma yid sim pa daṅ, lus bde ba las ’das pa daṅ, raṅ bźin gyis mya ṅan las ’das pa daṅ, ’bras bu mṅon du byas pas brtson ’grus brtsams pa las ’das pa daṅ, phuṅ po lṅa’i mtshan ñid las ’das pa daṅ, bsnan pa daṅ dor ba med pa daṅ, kun gźi med pa daṅ, tshor ba rnam pa gsum med pas gaṅ la yaṅ chags pa med pa daṅ, ma skyes pa daṅ, sems daṅ sems las byuṅ ba’i tshogs la mi brten pa daṅ, zla med pa daṅ, phuṅ po gźan len pa daṅ bral ba daṅ, ñon moṅs pa med pa daṅ, phuṅ po lṅa daṅ bral ba daṅ, raṅ bźin gyis źi ba daṅ, chos kyi dbyiṅs su ’jug pa daṅ, dbaṅ po daṅ yul gyis ma bskyed pas bstan to. de la saṅs rgyas rjes su dran pa źes bya ba ni goṅ du smos pa’i saṅs rgyas rjes su dran pa la bya’o.
32b1-2: dmigs pa thams cad la mi gnas pa źes bya bas yod pa daṅ med pa la mi dmigs pa bstan pa, dmigs pa thams cad ni yod pa la dmigs, yaṅ na ni med pa la dmigs pa yin na, de’i dus na yod par yaṅ mi dmigs, med par yaṅ mi dmigs pas na, dmigs pa thams cad la mi gnas pa źes bya’o 
mtshan ma thams cad mi ldaṅ ba źes bya bas rnam par rtog pa las śin tu ’das pa bstan to, mtshan ma’i ’dod chags daṅ źe sdaṅ daṅ gti mug daṅ, skyes pa daṅ bud med la sogs par rtog pa ste, de lta bu’i mtshan ma sems la mi ’byuṅ bas na ldaṅ ba źes bya’o.  g-yo ba daṅ, sems pa daṅ, bskyod pa thams cad kyi rgyu ba med pa źes bya bas ṅag daṅ sems daṅ lus kyis bskyod pa’i spros pa med par bstan te, tshig tu ’byin pa ni g-yo ba’o, sems la rtog pa ni sems pa’o, lus kyi ’gul ba ni bskyod pa ste, de gsum char med pas na rgyu med pa’o.  mthoṅ ba daṅ, thos pa daṅ, bye brag phyed pa daṅ, rnam par rig par mi skye źes bya ba tha sñad med par bstan te, mthoṅ ba la sogs pas gźan dag la tha sñad du byed pa med de, de dag thams cad spaṅs pas na mi skye ba źes bya’o.  dbaṅ po daṅ rnam par grol ba’i mtshan ñid thams cad kyi rjes su mi ’gro źes bya bas ñan thos kyis rnam par grol bar ma lhuṅ ba bstan te, dbaṅ po ni dad pa la sogs pa ste, gaṅ gis rnam par grol bar byed pa’o; rnam par grol ba ni ñan thos kyi mya ṅan las ’das pa ste, gaṅ du rnam par grol ba’o; stoṅ pa ñid du dmigs kyaṅ de’i tshe ñan thos kyi mya ṅan las ’das par ma lhuṅ bas na rjes su mi ’gro ba źes bya’o.  sems gcig nas gcig tu ñiṅ mtshams sbyor ba med pa źes bya bas ñiṅ mtshams sbyor ba med par bstan te, sems kyi skad cig ma sṅa ma’i rjes su phyi ma rnams rgyun du ’byuṅ ba ni sems gcig nas gcig tu ñiṅ mtshams sbyor ba źes bya’o, de’i dus na sems kyi skad cig ma sṅa ma’i rjes su phyi ma ’jug pa med pas na mtshams sbyor ba med pa źes bya’o.  rtog pa daṅ rnam par rtog pa thams cad ñe bar źi ba źes bya bas rtog dpyod las ’das pa bstan te, ’dod chags daṅ źe sdaṅ la sogs pa ñon moṅs pa rnams la rtog pa ni rtog pa’o; dad pa daṅ śes rab la sogs pa rnam par byaṅ ba la rtog pa ni rnam par rtog pa ste, de’i dus na de gñis ka la rtog pa med pa’i phyir ñe bar źi ba źes bya’o.  ñes pa daṅ, rjes su chags pa daṅ, khoṅ khro ba bcom pa źes bya bas gaṅ zag la bdag med par rtogs pa bstan te, chags pa daṅ khoṅ khro ba ñid skyon yin pas na ñes pa źes bya’o, gaṅ zag la bdag med par rtogs te, lag mthil daṅ nam mkha’ mñam źiṅ, ste’u daṅ tsandan du ’dra bar ’dzin pa la de ñid med pas na bcom pa źes bya’o.  rgyu’i mtshan ñid rnam par chad pa źes bya bas ñon moṅs pa’i rgyu lta bu med par bstan te, ñon moṅs pa rnams kyi rgyu ni bdag tu lta ba ste, bdag tu lta ba spaṅs pas na rgyu’i mtshan ñid rnam par chad pa źes bya’o.  pha rol daṅ, tshu rol daṅ, dbus daṅ, mthar ’dzin pa thams cad yaṅ dag par chad pa źes bya bas sṅon daṅ phyi ma’i mtha’ las ’das pa bstan te, de la ’das pa’i dus su rtog pa ni pha rol gyi mthar ’dzin pa’o, ma ’oṅs pa’i dus su rtog pa ni tshu rol gyi mthar ’dzin pa’o, da ltar gyi dus su rtog pa ni dbus kyi mthar ’dzin pa ste, dus gsum la rtog pa med pas na mthar ’dzin pa thams cad yaṅ dag par chad pa źes bya’o. Read dbus with ṭ insted of dpuṅ.  sgro btags pa med pas ’od gsal ba źes bya ba gzuṅ ’dzin gyi dri ma glo bur daṅ bral bas raṅ bźin gyis dag par bstan te, gzuṅ ba daṅ ’dzin pa yod par rtog pa ni sgro btags pa źes bya’o, gzuṅ ba daṅ ’dzin pa yod pa mi rtog pas na ’od gsal ba źes bya ste, raṅ bźin gyis rnam par dag pa’i mtshan ñid do źes bya ba’i don to.  phye ba med pa’i phyir dga’ ba med pa daṅ, myaṅ ba med pa’i phyir bde ba med pa źes bya bas ’jig rten gyi sñoms par ’jug pa’i ro myaṅ ba’i dri ma yid sim pa daṅ, lus bde ba las ’das pa bstan te, yid sim pa med pa’i phyir dga’ ba med pa źes bya ba’i don to; myaṅ ba ni sems kyi bsam gtan gyi ro myaṅ ba ste, bsam gtan gyi ro myaṅ ba med pa’i phyir lus bde ba med pa’o.  gzod ma nas źi bas yoṅs su gduṅ ba med pa źes bya bas raṅ bźin gyis mya ṅan las ’das pa bstan te, gzod ma nas ma ’oṅs pa’i dus te, de’i dus nas kyaṅ źi ba ni raṅ bźin gyis mya ṅan las ’das pa źes bya ba’i don to.  ’bad pa thams cad daṅ bral bas rnam par grol ba’i mtshan ñid do źes bya bas ’bras bu mṅon du byas pas brtson ’grus brtsams pa las ’das pa bstan te ’bad pa thams cad ni mñan pa daṅ bsam pa daṅ bsgom pa la sogs pa brtson ’grus rtsom pa ste, rnam par grol ba’i ’bras bu mṅon sum du spyad pas na ’bras bu de mṅon sum du bya ba’i phyir mñan pa la sogs pa’i brtson ’grus brtsams pa med pas ’bad pa thams cad daṅ bral ba źes bya’o.  gzugs med pas lus med pa’o; tshor ba med pas tshor bar gyur pa med pa’o; mdud pa med pas mdud pa daṅ bral ba’o; ’du mi byed pas ’dus ma byas pa’o; rnam par śes pa med pas rnam par mi rig pa’i mtshan ñid do źes bya bas phuṅ po lṅa’i mtshan ñid las ’das pa bstan te, thogs pa daṅ bcas pa’i gzugs med pas na chos kyi dbyiṅs de lus med pa źes bya’o. bde ba daṅ, sdug bsṅal ba daṅ, bde ba yaṅ ma yin sdug bsṅal ba yaṅ ma yin pa’i tshor ba med pas na bde ba la sogs pas tshor bar gyur pa med pa źes bya’o. yul la mtshan mar ’dzin pa ni mdud pa źes bya ste, yul la mtshan mar ’dzin pa med pas na mdud pa med pa źes bya’o, de bas na mdud pa daṅ bral ba ste, mtshan mar ’dzin pa daṅ bral ba źes bya ba’i don to. dge ba daṅ mi dge ba mṅon par ’du mi byed pas ’dus ma byas źes bya’o. rnam par śes pa bdun la sogs pa med pas na rnam par śes pa med pa ste, de bas na rtogs par mi ruṅ ba’i mtshan ñid do. In this enumeration of the five skandhas perception, saṃjñā, is called knots, since it binds experience to the distinguishing marks of the objects. Cf. Kośa p. 1016: saṃjñā nimittodgrahaṇātmikā.  mi ’dzin pas len pa med pa’o, mi gtoṅ bas na dor ba med pa’o źes bya bas bsnan pa daṅ dor ba med pa bstan te, tiṅ ṅe ’dzin gyi skyon mtshan ma yid la mi byed pas na yid la mi ’dzin pas te len pa med pa źes bya’o; de lta mod kyi de kho na bsgom pa mi gtoṅ bas na dor ba med pa źes bya’o.  Interpreted as ālayavijñāna: gnas pa med pas mi gnas pa’o źes bya bas kun gźi med par bstan te, gnas ni sa bon thams cad kyi rten kun gźi rnam par śes pa’o, de’i tshe kun gźi rnam par śes pa med pas na gnas med pa ste, de ltar bag chags thams cad mi gnas pa’i phyir mi gnas pa źes bya’o.    tshor ba daṅ bral bas mi ’dug pa’o źes bya bas tshor ba gsum med pas gaṅ la yaṅ chags pa med pa bstan te, bde ba daṅ sdug bsṅal ba daṅ bde ba yaṅ ma yin sdug bsṅal ba yaṅ ma yin pa’i tshor ba rnam pa gsum daṅ bral bas mi ’dug pa ste, ci la yaṅ ma chags pa źes bya ba’i don to.  mi ’byuṅ bas na med par mi ’gyur ba’i mtshan ñid do źes bya bas ma skyes pa bstan te, mi ’byuṅ ba źes bya ba ni ma skyes pa źes bya ba’i don to; ma skyes pas med par mi ’gyur ba ni phyis kyaṅ ’gag par mi ’gyur źes bya ba’i don to.  dran pa daṅ, yid la byed pa daṅ, sems daṅ sems las byuṅ ba’i chos thams cad kyis ma bzuṅ ba źes bya bas sems daṅ sems las byuṅ ba’i tshogs la mi rten pa bstan te, dṅos po rnams ma brjed pa ni dran pa’o, de ñid yaṅ nas yaṅ du sems pa ni yid la byed pa ste, dran pa daṅ yid la byed pa daṅ dad pa daṅ brtson ’grus la sogs pa sems daṅ sems las ’byuṅ ba’i tshogs gaṅ la yaṅ mi rten pas na bzuṅ ba źes bya’o.  mchog tu ’dzin pa med pa źes bya bas zla med pa bstan te, mchog tu ’dzin pa ni phan tshun du ’gran pa’o, chos kyi dbyiṅs rnam par dag pa la ’gran pa’i ’gran zla med pas na mchog tu ’dzin pa med pa źes bya’o.  len pa med pa źes bya bas phuṅ po gźan len pa daṅ bral ba bstan te, len pa ni tshor bas gźan du phuṅ po len pa ste, de med pas na len pa med pa źes bya’o.  ’bar ba med pa źes bya bas ñon moṅs pa med pa bstan te, ’bar ba ni ñon moṅs pa rnams la bya ste, de dag thams cad spaṅs pas na ’bar ba med pa źes bya’o. Read ’bar with ṭ for text ’dor.  rab tu źi ba źes bya bas phuṅ po lṅa daṅ bral ba bstan te, phuṅ po lṅa spaṅs pas na rab tu źi ste, mya ṅan las ’das par gyur ces bya ba’i don to.  gzod ma nas ma skyes pa, mi skye bas rab tu phye ba źes bya bas raṅ bźin gyis źi ba bstan te, gzod ma nas ma skyes pa ni daṅ po nas skye ba med pa ste, de bas na mi skye ba las byuṅ bas na mi skye bas rab tu phye ba źes bya’o.  chos kyi dbyiṅs su yaṅ dag par ’du ba, mñam źiṅ mi mñam pa med par gyur pa, nam mkha’ daṅ mtshuṅs śiṅ mñam pa źes bya bas chos kyi dbyiṅs su ’jug pa bstan te, chos kyi dbyiṅ su yaṅ dag par ’du źes bya ba ni saṅs rgyas rjes su dran pa daṅ chos kyi dbyiṅs gñis mtshan ñid gcig ces bya ba’i don to, ji ltar mtshan ñid gcig sñam pa la mñam źiṅ mi mñam par gyur pa med pa źes bya bas smos te, chos kyi dbyiṅs daṅ saṅs rgyas rjes su dran pa gñis mñam ste, ’dra źiṅ mi ’dra ba med pas na mtshan ñid gcig pa’o, dpe ci daṅ ’dra sñam pa la nam mkha’ daṅ mtshuṅs śiṅ mñam pa źes smos te, dper na śiṅ daṅ ñe ba’i nam mkha’ daṅ, rtsig pa daṅ ñe ba’i nam mkha’ mtshan ñid tha dad pa med de, ’dra ba de bźin du chos kyi dbyiṅs daṅ saṅs rgyas rjes su dran pa gñis kyaṅ mtshan ñid mi ’dra ba med de, mtshuṅs pa’i phyir ro.  mig daṅ gzugs kyi lam las ’das pa, de bźin du rna ba daṅ sgra daṅ, sna daṅ dri daṅ, lce daṅ ro daṅ, lus daṅ reg bya daṅ, yid daṅ, chos kyi lam las ’das pa yin źes bya bas dbaṅ po daṅ yul gyis ma bskyed pa bstan te, mig gi dbaṅ po daṅ gzugs gñis kyis ma bskyed pas na lam las ’das pa źes bya ste, lhag ma rnams la yaṅ de bźin du sbyar bar bya’o. 
saṅs rgyas kyi rjes su dran pa ’di ’dra ba byaṅ chub sems dpa’ de dag gis rab tu ’thob bo;  de dag gis saṅs rgyas rjes su dran pa ’di thob ma thag tu chos thams cad la sgrib pa med pa’i ye śes thob par ’gyur te, saṅs rgyas bcom ldan ’das thams cad kyis gsuṅs pa ’dzin ciṅ brjed par yaṅ mi byed, dran par yaṅ mi byed de, sgra’i don thams cad rnam par ṅes par yaṅ rñed par ’gyur ro; 
etādṛśāṃ buddhānusmṛtiṃ te bodhisattvāḥ pratilabhante;  te ’syā buddhānusmṛter lābhamātreṇa sarvadharmānāvaraṇajñānaṃ labhante, buddhasya bhagavato bhāṣitaṃ ca dhārayanti na vismārayanti na smārayanti, sarvaśabdārthaviniścayaṃ ca labhante; 
[Attainment of the fruit of that concentration (tatsamādhiphalaprāpti):] Those bodhisattvas attain that kind of recollection of the Buddha.  As soon as they have attained it they attain unhindered knowledge of all moments of existence [that is the knowledge of omniscience (sarvajñajñāna) ], and they preserve what the awakened Lord has spoken [by conventional truth (saṃvṛtitas) ], they do not forget it, but do not remember it either [in the highest meaning (paramārthatas) those moments of existence perish as only informative concepts (prajñaptimātra) as they are empty (śūnya) and because they have no real existence (abhāvatvāt) ], they find the well decided meaning of all words; 
tiṅ ṅe ’dzin de’i ’bras bu thob pa bstan pa’i phyir smras pa saṅs rgyas rjes su dran pa źes bya ba la sogs pa’o.
34b6-7: saṅs rgyas kyi rjes su dran pa ’di ’dra ba źes bya ba la saṅs rgyas rjes su dran pa goṅ du bśad pa lta bu byaṅ chub sems dpa’ de dag gis rab tu ’thob ste, rñed do źes bya ba’i don to. 
chos thams cad la thogs pa med pa daṅ chags pa med par śes pa ye ses ni chos thams cad la sgrib pa med pa’i ye śes źes bya ste, don du na thams cad mkhyen pa’i ye śes thob par ’gyur źes bya ba’i tha tshig go. saṅs rgyas bcom ldan ’das thams cad kyis gsuṅs pa ’dzin źes bya ba ni rjes su dran pa de thos nas kun rdzob tu de bźin gśegs pas bśad pa’i gsuṅs rab yan lag sde bcu gñis la sogs pa’i don daṅ tshig rnams ’dzin ciṅ mi brjed pa’i phyir brjed par mi byed ces bya’o; dran par yaṅ mi byed ces bya ba ni don dam par na chos de dag kyaṅ stoṅ pas btags pa tsam du zad de yod pa ma yin pas na dran par yaṅ mi byed do. sgra’i don thams cad rnam par ṅes pa źes bya ba ni bśad par bya ba’i chos thams cad kyi don phyin ci ma log par khoṅ du chud pa’i don kyaṅ rñed par ’gyur źes bya ba’i don to. 
śa ra dva ti’i bu, de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kun tu bzaṅ po ni ji ltar ’di na gźan gyi sgra daṅ so so raṅ gi tshul bźin yid la byed pa ltar rgyu daṅ rkyen gñis kyis yaṅ dag par lta ba mi ston te, śa ra dva ti’i bu, byaṅ chub sems dpa’ de dag gis de bźin gśegs pa de mthoṅ ma thag tu don rnam par ṅes pa las pha rol tu phyin pa drug yoṅs su rdzogs par byed do, mi skye ba’i chos la bzod pa’i luṅ bstan pa yaṅ rab tu ’thob bo; 
tathāgato ’rhan samyaksaṃbuddhaḥ samantabhadraḥ, śāradvatīputra, na yatheha dvipratyayahetubhyām paraghoṣapratyātmayoniśomanasikārabhyāṃ samyagdṛṣṭim deśayati, te bodhisattvāḥ, śāradvatīputra, tasya tathāgatasya sahadarśanād viniścitārthataḥ ṣaḍpāramitāḥ paripūrayanti; 
Śāradvatīputra, the Tathāgata worthy of offerings, the fully awakened Samantabhadra does not, as here, teach right view in such a way that listening to others is a [necessary] condition, or that thorough mental effort concerning oneself is a [necessary] cause; those bodhisattvas, Śāradvatīputra, as soon as they see that Tathāgata, fulfil the six perfections according to their well decided meanings. 
ji ltar ’di na źes bya ba la ji ltar saṅs rgyas śākya thub pa’i źiṅ ’di na gñis kyi rgyu daṅ rkyen gyis yaṅ dag par lta ba ston te, gźan gyis bśad pa’i sgra’i rkyen daṅ, so so raṅ gis rig pa’i rgyu gñis kyis yaṅ dag pa’i lta ba ston to. de ltar na saṅs rgyas kun tu bzaṅ po’i źiṅ de ni gñis kyi rgyu daṅ rkyen gyi lta ba mi ston te; de ci’i phyir źe na? sgras chos ’chad pa ni med kyi, byaṅ chub sems dpa’ de dag tshul bźin yid la byed pas yaṅ dag pa’i lta ba bskyed pa’i phyir ro. de la gźan gyi sgras ni lhan cig byed pa’i grogs bstan to. tshul bźin yid la byed pas gtso bo’i rgyu bstan to. byaṅ chub sems dpa’ de dag gis de bźin gśegs pa de mthoṅ ma thag tu źes bya ba la sogs pas saṅs rgyas rjes su dran pa’i tiṅ ṅe ’dzin de’i ’bras bu bstan te, don rnam par ṅes pa źes bya ba ni goṅ du smos pa’i tshul gyis mtshan ma thams cad rnam par spaṅs pa źes bya ba’i tiṅ ṅe ’dzin de ñid chos kyi dbyiṅs rnam par dag pa’i don gtan la phab ciṅ ma nor bar śes pa yin pa’i phyir don rnam par ṅes pa źes bya ste, de chud pa las pha rol tu phyin pa drug yoṅs su rdzogs par bye do źes bya ba daṅ sbyar ro.
Akṣ. tib. ins.: "They also get the prophecy connected with tolerating the fact that all moments of existence are unborn." All the other sources, T1 p. 186c19, T2 p. 586a10 and ṭ. fol. 35a7, omit this sentence here. It is repeated Akṣ. tib. p. 153. 
de ci’i phyir źe na;  gaṅ gzugs kyi mtshan ñid la mṅon par źen pa spaṅs pa, ’di ni sbyin pa’i pha rol tu phyin pa’o;  gaṅ gzugs kyi mtshan ñid rgyun bcad pa, ’di ni tshul khrims kyi pha rol tu phyin pa’o;  gaṅ gzugs kyi mtshan ñid zad pa’i chos ñid, ’di ni bzod pa’i pha rol tu phyin pa’o;  gaṅ gzugs kyi mtshan ñid dben par mthoṅ ba, ’di ni brtson ’grus kyi pha rol tu phyin pa’o;  gaṅ gzugs kyi mtshan ñid sems la mi gźog pa, ’di ni bsam gtan gyi pha rol tu phyin pa’o  gaṅ gzugs kyi mtshan ñid la spros pa’i rgyu ba med pa, ’di ni śes rab kyi pha rol tu phyin pa’o. 
tat kasya hetoḥ;  yā rūpalakṣaṇābhiniveśaprahāṇateyaṃ dānapāramitā;  yā rūpalakṣaṇapratipraśrambhaṇateyaṃ śīlapāramitā;  yā rūpalakṣaṇakṣayadharmateyaṃ kṣāntipāramitā;  yā rūpalakṣaṇaviviktadarśanateyaṃ vīryapāramitā;  yā rūpalakṣaṇacittānikṣepaṇateyaṃ dhyānapāramitā;  yā rūpalakṣaṇaprapañcāpracārateyaṃ prajñāpāramitā; 
Why?  Giving up attachment to distinguishing marks of form is the perfection of giving;  Putting an end to distinguishing marks of form [and thus not adopting bad behaviour] is the perfection of morality;  The state of things when all distinguishing marks of form have perished is the perfection of tolerance [that is the tolerance that all things are unborn (anutpattikadharmakṣānti) ];  Seeing things as apart from distinguishing marks of form is the perfection of vigour [being eagerness to see the essential emptiness of form];  Not letting thought disperse itself among the distinguishing marks of form is the perfection of meditation.  And no activity of discursive thought among distinguishing marks of form is the perfection of insight. 
de ci’i phyir źe na źes bya ba la don rnam par ṅes pa khoṅ du chud pa las pha rol tu phyin pa drug ji ltar rdzogs par ’gyur źes bya ba’i tha tshig go.  lakṣaṇābhiniveśaprahāṇa is to be taken in the meaning of "not being attached to the distinguishing marks of the perception (saṃjñānimitta) of the essential characters of form": gaṅ gzugs kyi mtshan ñid la chags pa spaṅs pa, ’di ni sbyin pa’i pha rol tu phyin pa źes bya ba la sṅar smos pa’i tshul gyis gzugs kyi mtshan ñid du ’du śes pa’i mtshan ma la ma chags śiṅ gzugs kyi mtshan ñid la chags pa yoṅs su gtoṅ ba ni sbyin pa’i pha rol tu phyin pa ste, sbyin pa ni gtoṅ ba’i mtshan ñid yin pa’i phyir ro.  gaṅ gzugs kyi mtshan ñid rgyun gcod pa, ’di ni tshul khrims kyi pha rol tu phyin pa źes bya ba la tshul khrims kyi raṅ bźin ni spyod pa ṅan pa mi len ciṅ rgyun gcod pa yin te, mtshan ma la sogs pa ma blaṅs pa la rgyun bcad pa źes bya’o.  gaṅ gzugs kyi mtshan ñid zad pa’i chos ñid, ’di ni bzod pa’i pha rol tu phyin pa źes bya ba la bzod pa ni ma skyes pa’i chos la bzod pa la bya ste, gzugs kyi mtshan ñid zad pa daṅ med ciṅ ma skyes pa źes bya ba’i tha tshig go.  gaṅ gzugs kyi mtshan ñid la dben par mthoṅ ba, ’di ni brtson ’grus kyi pha rol tu phyin pa źes bya ba la brtson ’grus ni yaṅ dag pa’i chos ñid mthoṅ bar byed pa la spro bar byed pa’i mtshan ñid do, gzugs kyi raṅ bźin stoṅ pa’i ṅo bo ñid dben par mthoṅ ba la spro bar byed pa’i phyir ro.  gaṅ gzugs kyi mtshan ñid sems la mi gźog pa, ’di ni bsam gtan gyi pha rol tu phyin pa źes bya ba la gzugs kyi mtshan ma la sems ma g-yeṅs pa źes bya ba’i tha tshig go.  gaṅ gzugs kyi mtshan ñid la spros pa’i rgyu ba med pa, ’di ni śes rab kyi pha rol tu phyin pa źes bya ba la gzugs kyi raṅ daṅ spyi’i mtshan ñid so sor ’byed ciṅ rtog pa’i spros pa med pa’i śes rab la bya’o. An alternative, but similar, explanation is presented in ṭ. fol. 35b5-36a1: rnam pa gźan du na don rnam par ṅes pa źes bya ba ni chos kyi don phyin ci ma log par rtogs pa las pha rol tu phyin pha drug yoṅs su rdzogs par byed do źes bya ba’i don to; gaṅ gzugs kyi mtshan ñid dben par mthoṅ źes bya ba las brtson ’grus ni bya ba’i don byed pa yin pas gzugs kyi mtshan ñid stoṅ par mthoṅ ba’i bya ba’i don ’grub par byed pa ni brtson ’grus kyi pha rol tu phyin pa’o. gaṅ gzugs kyi mtshan ñid sems la mi ’jog ces bya ba la bsam gtan ni mtshan ma thams cad spoṅ bar byed pa yin pas gaṅ gzugs kyi mtshan ma sems la mi ’dzin pa ni bsam gtan gyi pha rol tu phyin pa’o. gaṅ gzugs kyi mtshan ñid la spros pa’i rgyu ba źes bya ba la gaṅ goṅ du bśad pa’i gzugs kyi mtshan ma spros par bśad pa thams cad sems la mi ’byuṅ ba ni śes rab kyi pha rol tu phyin pa yin no. 
de ltar byaṅ chub sems dpa’ de dag gis bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kun tu bzaṅ po mthoṅ ma thag tu don rnam par ṅes pa las pha rol tu phyin pa drug yoṅs su rdzogs nas, mi skye ba’i chos la bzod pa’i luṅ bstan pa ’thob bo. 
evaṃ te bodhisattvā bhagavatas tathāgatasyārhataḥ samyaksaṃbuddhasya samantabhadrasya sahadarśanād viniścitārthataḥ ṣaṭpāramitāḥ paripūrayitvānutpattikadharmakṣāntivyākaraṇaṃ pratilabhante; 
Thus those bodhisattvas fulfil the six perfections as soon as they see that Lord, the Tathāgata worthy of offerings, the fully awakened Samantabhadra, and they get the prophecy connected with tolerating that all moments of existence are unborn; 
 
ji ltar bcom ldan ’das de bźin gśegs pa kun tu bzaṅ po’i saṅs rgyas kyi źiṅ ’jig rten gyi khams mi ’dzums pa lta bur, gaṅ dag na byaṅ chub sems dpa’ ’di lta bu dag ’khod pa’i saṅs rgyas kyi źiṅ de dag ni śin tu ñuṅ ṅo 
yeṣu buddhakṣetreṣv etādṛśā bodhisattvāḥ sthitās, tāni buddhakṣetrāṇi, yathā samantabhadrasya buddhakṣetram animiṣā lokadhātur, atyalpāni. 
The Buddha-fields like the one of that Lord, the Tathāgata Samantabhadra, the world-sphere “Unblinking”, where such bodhisattvas stay, are exceedingly rare; 
 
de nas tshe daṅ ldan pa śa ra dva ti’i bus byaṅ chub sems dpa’ blo gros mi zad pa daṅ byaṅ chub sems dpa’ de dag la ’di skad ces smras so:
- skyes bu dam pa dag, gaṅ khyed kyis bcom ldan ’das de bźin gśegs pa kun tu bzaṅ po daṅ, byaṅ chub sems dpa’ de dag daṅ, ’jig rten gyi khams mi ’dzums pa de mthoṅ ba ni rñed pa legs par rñed do.
blo gros mi zad pas smras pa:
- btsun pa śa ra dva ti’i bu, khyod mi ’dzums pa’i ’jig rten gyi khams, daṅ bcom ldan ’das de bźin gśegs pa kun tu bzaṅ po daṅ, pad ma bkod pa de dag daṅ, byaṅ chub sems dpa’ de dag blta ’dod dam?
śa ra dva ti’i bus smras pa:
- rigs kyi bu, thams cad daṅ ldan pa’i ’khor ’di’aṅ dge ba’i rtsa ba rab tu ’phel bar ’gyur gyis bdag gis blta’o. 
atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvaṃ tāṃś ca bodhisattvān idam avocat: sulabdhā lābhā yad yūyaṃ, kulaputra, bhagavantaṃ tathāgataṃ samantabhadraṃ tāṃś ca bodhisattvāṃs tāṃ ca lokadhātum animiṣāṃ paśyatha. akṣayamatir āha: tvam api, bhadanta śāradvatīputrānimiṣāṃ lokadhātuṃ bhagavantaṃ tathāgataṃ samantabhadraṃ ca tāṃś ca padmavyūhāṃs tāṃś ca bodhisattvān darśitum icchasi? śāradvatīputra āha: ahaṃ, kulaputrāsyāḥ sarvāvatyāḥ parṣadaḥ kuśalamūlapravardhanāya drakṣyāmi. 
g) [Quality of demonstrating great powers (mahānubhāvasaṃdarśanasaṃpad):] Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati and the other bodhisattvas:
– Sons of good family, it is really a great attainment that you may see the Lord Tathāgata Samantabhadra, those bodhisattvas and that world-sphere Unblinking.
Akṣayamati said:
– Reverend Śāradvatīputra, do you also wish to see the world-sphere Unblinking, the Lord Tathāgata Samantabhadra, those arrays of flowers and those bodhisattvas?
Śāradvatīputra said:
– Son of good family, I will see it for the sake of increasing the potentialities for the good in the entire assembly here. 
mthu chen bstan pa las brtsams nas smras pa de nas tshe daṅ ldan pa śa ra dva ti’i bus źes bya ba la sogs pa’o; fol. 11b3 and 12a2: mthu chen po bstan pa phun sum tshogs pa.
36a1-2: thams cad daṅ ldan pa’i ’khor ’di yaṅ dge ba’i rtsa ba ’phel bar ’gyur źes bya ba ni ’khor ’di dag thams cad kyi dge ba’i rtsa ba sṅon pas rgya chen por ’gyur źes bya ba’i don to. 
de nas byaṅ chub sems dpa’ blo gros mi zad pa de’i tshe saṅs rgyas kyi źiṅ thams cad kun tu ston pa źes bya ba’i tiṅ ṅe ’dzin la sñoms par źugs te. rigs kyi bu de sñoms par źugs ma thag tu de nas thams cad daṅ ldan pa’i ’khor de gnas brtan śa ra dva ti’i bus ’jig rten gyi khams mi ’dzums pa de daṅ, bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kun tu bzaṅ po de daṅ, pad ma bkod pa de dag daṅ, byaṅ chub sems dpa’ de dag mthoṅ ste. mthoṅ nas kyaṅ thams cad raṅ raṅ gi stan las laṅs te thal mo sbyar nas, bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kun tu bzaṅ po daṅ byaṅ chub sems dpa’ de dag la phyag ’tshal lo. 
atha khalv akṣayamatir bodhisattvas tasyāṃ velāyāṃ sarvabuddhakṣetrasaṃdarśanaṃ nāma samādhiṃ samāpadyate sma. samanantarasamāpannaś ca sa kulaputro ’tha sarvāvatī parṣat sthaviraśāradvatīputraś ca tām animiṣāṃ lokadhātuṃ taṃ ca bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadraṃ tāṃś ca ratnavyūhāṃs tāmś ca bodhisattvān dadṛśuḥ. dṛṣṭvā ca te sarva utthāya svakāt svakād āsanād añjaliṃ kṛtvā bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadraṃ tāmś ca bodhisattvān namaskurvanti sma. 
Then, at that moment, the bodhisattva Akṣayamati entered the concentration called “The Display of all Buddha-fields”. And then, as soon as he had entered it, the entire assembly and the elder Śāradvatīputra saw the world-sphere Unblinking, (p. 18) the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra, those arrays of flower and those bodhisattvas. Seeing them they all got up from their respective seats, and joining the palms of their hands they paid homage to the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra and those bodhisattvas. 
 
de nas saṅs rgyas kyi mthu daṅ byaṅ chub sems dpa’ blo gros mi zad pa’i byin gyi rlabs kyis de dag gi lag pa g-yas par sṅon ma mthoṅ sṅon ma thos pa’i me tog gi phur ma dri rab tu źim źiṅ, sna tshogs pa, blta na sdug pa, kha dog daṅ ldan źiṅ, yid du ’oṅ ba dag byuṅ bar gyur te. de dag gis me tog gi phur ma de dag śar phyogs su bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kun tu bzaṅ po ga la ba de logs su gtor to.
me tog gi phur ma gtor ba de dag saṅs rgyas kyi źiṅ der chags te, de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kun tu bzaṅ po de daṅ, byaṅ chub sems dpa’ de dag la mṅon par gtor nas, de dag gis ’jig rten gyi khams de thams cad me tog gis gaṅ bar gyur to.
byaṅ chub sems dpa’ gaṅ dag ’jig rten gyi khams de na gnas pa, de dag gis bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kun tu bzaṅ po de la:
- bcom ldan ’das, me tog blta na sdug pa ’di lta bu ’di dag gi char ga las ’bab? ces źus so. 
atha khalu buddhānubhāvenākṣayamater bodhisattvasya cādhiṣṭhānenādṛṣṭapūrvā aśrutapūrvāḥ puṣpapūṭāḥ surabhayo vicitrā darśanīyā varṇikā manoramā teṣāṃ dakṣiṇapāṇau prādurbhavanti sma. te taiḥ puṣpapūṭaiḥ pūrvasyāṃ diśi yena bhagavāṃs tathāgato ’rhan samyaksaṃbuddhaḥ samantabhadras tenāvakiranti sma; tair avakīrṇaiḥ puṣpapūṭais tatra buddhakṣetra āviṣkṛtais taṃ ca tathāgataṃ samantabhadram arhantaṃ samyaksaṃbuddhaṃ tāṃś ca bodhisattvān abhyavakirya te tāṃ sarvāṃ lokadhātuṃ puṣpaiḥ paripūrayati sma. ye bodhisattvās tasyāṃ lokadhātau prativasanti, te taṃ bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ samantabhadram: kuto, bhagavann, eṣām evaṃrūpāṇāṃ darśanīyānāṃ puṣpāṇāṃ varṣaḥ pravarṣatīti papṛcchuḥ; 
Then, by the power of the Buddha [Śākyamuni] and the magic of the bodhisattva Akṣayamati, there appeared in their right hands flower-buds, never seen before, never heard of before, fragrant, multicoloured, beautiful to behold, colourful and pleasing. They threw them towards the east, where the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra stayed. Those flower-buds cast by them appeared in that Buddha-field, and having been sprinkled on that Tathāgata worthy of offerings, they filled the whole world-sphere with flowers. And the bodhisattvas living in that world-sphere asked the Lord Tathāgata worthy of offerings, the fully awakened Samantabhadra:
– Lord, where does the rain of such beautiful flowers fall from? 
de nas saṅs rgyas kyi mthu daṅ źes bya ba ni saṅs rgyas śākya thub pa’i byin gyis brlabs źes bya ba’i don to. 
bcom ldan ’das des bka’ stsal pa:
- rigs kyi bu dag, ’di ni byaṅ chub sems dpa’ blo gros mi zad pa bcom ldan ’das de bźin gśegs pa śākya thub pa de la blta ba daṅ, phyag bya ba daṅ, mchod pa daṅ, bsñen bkur bya ba daṅ, chos ñan pa’i phyir bcom ldan ’das śākya thub pa’i saṅs rgyas kyi źiṅ ’jig rten gyi khams mi mjed der phyin nas, ’jig rten gyi khams der phyogs bcu nas ’dus pa’i byaṅ chub sems dpa’ de dag gis me tog ’di dag gtor to. bcom ldan ’das de bźin gśegs pa śākya thub pa de yaṅ ’dus pa chen po’i le’u źes bya ba’i chos kyi rnam graṅs ston te; der yaṅ sems can dpag tu med pas chos mṅon du rtogs par ’gyur ro. 
sa bhagavān āmantrayate sma: eṣa, kulaputrā, akṣayamatir bodhisattvaḥ, taṃ bhagavantaṃ tathāgataṃ śākyamuniṃ darśanāya vandanāya pūjanāya paryupāsanāya dharmaśravaṇāya tad bhagavataḥ śākyamuner buddhakṣetraṃ sahāṃ lokadhātum upasaṃkramya, tasyāṃ lokadhātau daśadiksaṃnipatitā bodhisattvā imāni puṣpāny avakiranti. sa ca bhagavān śākyamunis tathāgato mahāsaṃnipātaparivartaṃ nāma dharmaparyāyaṃ deśayaty, aprameyāś ca sattvā dharmam abhisamayanti. 
That Lord said:
– This, sons of good family, is because the bodhisattva Akṣayamati has arrived in the world-sphere Enduring, the Buddha-field of the Lord Śākyamuni, to see that Lord Tathāgata Śākyamuni, to honour him, give him offerings, pay him respect and listen to his religion, whereupon the bodhisattvas who have gathered in that world-sphere from the ten directions have scattered those flowers. And that Lord Tathāgata Śākyamuni is explaining the exposition of religion called “A chapter of the Great Collection”, and living beings whose numbers are beyond measure are about to comprehend religion; 
 
de dag gis gsol pa:
- bcom ldan ’das de bźin gśegs pa śākya thub pa de bźugs pa’i ’jig rten gyi khams ’di nas ji srid cig na mchis?
bcom ldan ’das des bka’ stsal pa:
- saṅs rgyas kyi źiṅ ’di nas nub phyogs su saṅs rgyas kyi źiṅ gaṅ gā’i kluṅ bcu’i bye ma sñed kyi rdul phra rab kyi rdul sñed kyi ’jig rten gyi khams ’das pa na, ’jig rten gyi khams mi mjed ces bya ba yod de. de na bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas śākya thub pa da ltar bźugs te, ’tsho źiṅ gźes la chos kyaṅ ston to.
de dag gis gsol pa:
- bcom ldan ’das, bdag cag gis ’jig rten gyi khams mi mjed de daṅ, bcom ldan ’das de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas śākya thub pa de daṅ, byaṅ chub sems dpa’ de dag blta bar bgyi’o. 
ta ūcuḥ: kiyaddūra ito, bhagavaṃs, tasya tathāgatasya śākyamuner lokadhātuḥ? sa bhagavān avocad: asti paścimasyāṃ diśīto daśagaṅgānadīvālukāparamāṇurajaḥsamāni buddhakṣetrāṇy atikramya sahā nāma lokadhātuḥ. tatra śākyamunir nāma bhagavāṃs tathāgato ’rhan samyaksaṃbuddho ’dya tiṣṭhati dhriyate yāpayati dharmaṃ deśayati. ta ūcuḥ: vyavalokayiṣyāmo vayaṃ, bhagavaṃs, tāṃ sahāṃ lokadhātuṃ taṃ ca bhagavantaṃ tathāgatam arhantaṃ samyaksaṃbuddhaṃ śākyamuniṃ tāṃś ca bodhisattvān. 
They said:
– Lord, how far from here is that world-sphere where the Tathāgata Śākyamuni stays?
That Lord said:
– There is a world-sphere called “Enduring”, which lies west of this Buddha-field, past as many Buddha-fields from here as there are dustlike grains of sand in ten Gaṅgā-rivers. There a Tathāgata, worthy of offerings, fully awakened, Śākyamuni by name stays, remains, and lives on, teaching religion.
They said:
– Let us have a look, Lord, at that world-sphere Enduring, that Lord Tathāgata worthy of offerings, the fully awakened Śākyamuni and those bodhisattvas. 
 
de nas de’i tshe de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kun tu bzaṅ pos sku las ’di lta bu’i ’od phyuṅ ste,
’od des saṅs rgyas kyi źiṅ de dag thams cad las thal nas, ’jig rten gyi khams mi mjed ’di daṅ, bcom ldan ’das de bźin gśegs pa śākya thub pa daṅ, byaṅ chub sems dpa’ ’di dag raṅ gi byaṅ chub sems dpa’ de dag la bstan te. de dag gis mthoṅ nas, thams cad raṅ raṅ gi stan las laṅs te thal mo sbyar nas, bcom ldan ’das de bźin gśegs pa śākya thub pa ’di daṅ byaṅ chub sems dpa’ ’di dag la phyag ’tshal źiṅ tshig ’di skad ces smras so:
- bcom ldan ’das, ’di ltar ’jig rten gyi khams ’di na skra’i rtse mo bźag pa tsam yaṅ byaṅ chub sems dpas ma gaṅ ba ma mchis na, byaṅ chub sems dpa’ ’di sñed gaṅ nas ’dus? 
atha khalu samantabhadras tathāgato ’rhan samyaksaṃbuddhas tasyāṃ velāyāṃ kāyād evaṃrūpāṃ prabhāṃ pramumoca yayā prabhayā tāni buddhakṣetrāṇy abhinirbhidyeyaṃ sahāṃ lokadhātur bhagavān śākyamunis tathāgata ime ca bodhisattvāḥ tebhyaḥ svebhyo bodhisattvebhyo saṃdṛśyante sma. dṛṣṭvā ca te sarva utthāya svakāt svakād āsanād añjaliṃ kṛtvemaṃ bhagavantaṃ śākyamuniṃ tathāgatam imāṃś ca bodhisattvān praṇamyedam avocan: kuto, bhagavann, etāvanto bodhisattvāḥ saṃnipatitā yāvad evāsmiṃl lokadhātau vālāgrakoṭimātrān api bodhisattvān nikṣipen nāpūrṇatvaṃ bhavet? 
Then, at that moment, the Tathāgata Samantabhadra, worthy of offerings, the fully awakened emitted such a light from his body, that by that light, once it had penetrated all those Buddha-fields, this world-sphere Enduring, the Lord Tathāgata Śākyamuni and these bodhisattvas were seen by his own bodhisattvas. When they saw them, they all got up from their respective seats and joined the palms of their hands, and bowing to the Lord Tathāgata Śākyamuni and these bodhisattvas they said:
– Lord, whence have so many bodhisattvas gathered, crowding this world-sphere to the point where one could not even insert a tip of hair between them? 
 
bcom ldan ’das des bka’ stsal pa:
- rigs kyi bu dag, byaṅ chub sems dpa’ ’di dag ni phyogs bcu’i saṅs rgyas kyi źiṅ tshad med pa nas chos ñan pa’i phyir ’dus so. 
sa bhagavān āha: ime bodhisattvāḥ, kulaputrā, aprameyebhyo daśadigbuddhakṣetrebhyo dharmaśravaṇāya saṃnipatitāḥ; 
That Lord said:
– These bodhisattvas, sons of good family, have gathered from immeasurable Buddha-fields in the ten directions to hear about religion. 
gleṅ bslaṅ ba bśad zin to. 
 
III. Dharmamūla: 
III. Root of Religion: 
 
de nas tshe daṅ ldan pa śa ra dva ti’i bus byaṅ chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so:  - ci’i phyir, rigs kyi bu, khyod kyi miṅ blo gros mi zad pa źes btags?
blo gros mi zad pas smras pa:
- btsun pa śa ra dva ti’i bu, blo gros mi zad pa źes bya ba ’di ni chos thams cad kyi dmigs pa’i rgyu ’thun pa’o.
de ci’i phyir źe na? chos thams cad mi zad pa’i phyir ro. 
smras pa:
- rigs kyi bu, khyod byaṅ chub sems dpa’ rnams kyi chos mi zad pa bstan pa las brtsams te spobs par gyis śig! 
atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat:  kasmāt, kulaputra, tava nāmākṣayamatir iti prajñaptam? akṣayamatir āha: ayaṃ, bhadanta śāradvatīputrākṣayamatir iti sarvadharmārambaṇaniṣyandaḥ. tat kasya hetoḥ? sarvadharmākṣayatvāt.  āha: pratibhātu te, kulaputra, bodhisattvānāṃ dharmākṣayatānirdeśam ārabhya; 
Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati:  – Why, son of good family, is your name “Imperishable Intelligence”?
Akṣayamati said:
– The name “Imperishable Intelligence” is the outcome of having all moments of existence as object. For what reason? Because of the imperishability of all moments of existence?
Śāradvatīputra said: 
– Be inspired in your speech, son of good family, on the subject of the bodhisattvas’ teaching of the imperishability of all moments of existence; 

The bodhisattva producing the thought of awakening (bodhicittotpādaka) is characterized by ṭ. fol. 36a4-5 as padasthita, "standing on his feet", one of the fifteen kinds of bodhisattvas mentioned as related to different groups of akṣayas, v. introduction, chapter on ṭ. ṭ. introduces the section as follows: theg pa chen po las byaṅ chub sems dpa’ rnam pa bco lṅar bśad de: go ’phaṅ la gnas pa daṅ, thams cad du ’gro ba daṅ, chos la gnas pa daṅ, sñiṅ rje byed pa daṅ, mṅon sum du gyur pa daṅ, yoṅs su smod par byed pa daṅ, ston par byed pa daṅ, ’doms par byed pa daṅ, yoṅs su byaṅ ba daṅ, bsgom pa la źugs pa daṅ, so sor rten pa daṅ, ston pa daṅ, lhun gyis grub pa daṅ, bya ba byed pa daṅ, dbaṅ thob pa’o. de la byaṅ chub tu sems bskyed pa’i byaṅ chub sems dpa’ ni go ’phaṅ la gnas pa’i byaṅ chub sems dpa’ źes bya’o. go ’phaṅ la gnas pa de la yaṅ rnam pa gñis te: ’jug pa daṅ rab tu źugs pa’o. de la ’jug pa ni saṅs rgyas la bsam pa źugs pa daṅ, chos daṅ dge ’dun la bsam pa źugs pa daṅ; saṅs rgyas la brten pa daṅ, chos daṅ dge ’dun la brten pa daṅ; saṅs rgyas la ṅes par gyur pa daṅ, chos daṅ dge ’dun la ṅes par gyur pa’o. de la bsam pa źugs pa ni ’di ltar saṅs rgyas bcom ldan ’das de ni rig pa daṅ źabs su ldan pa, bde bar gśegs pa źes bya ba la sogs pa yon tan gyi sgo nas śes pa daṅ, ñan thos daṅ raṅ saṅs rgyas las ’phags pas na khyad par yod par śes pa’o, rten pa ni ston par khas len pa’o, ṅes par gyur pa ni ston pa de las gźan med pa’o. rab tu źugs pa ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed pa ste, de bstan pa’i phyir de nas tshe daṅ ldan pa śa ra dva ti’i bu źes bya ba la sogs pa gsuṅs so.
The title of the paragraph is dharmamūla or dharmādhāra, root or basis of religion, the religion which consists in the following akṣayas, the bodhisattvacaryā, ṭ. fol. 36b1: byaṅ chub tu sems bskyed pas ni chos rnams kyi gźi bstan te; bsam pa mi zad pa la sogs pa ’og nas smos pa byaṅ chub sems dpa’i spyod pa rnams kyi gźi ni byaṅ chub tu sems bskyed pa yin pa’i phyir ro. 
ci’i phyir, rigs kyi bu, khyod kyi miṅ blo gros mi zad pa źes btags źes dris pa ni byaṅ chub tu sems bskyed pa la sogs pa mi zad pa rnam par bśad pa’i gleṅ bslaṅ ba ste, byaṅ chub sems dpa’ de’i dris pa’i lan btab pa las mi zad pa rnams bśad pa’i phyir ro. de la blo gros mi zad pa źes bya ba ’di ni chos thams cad kyi dmigs pa’i rgyu mthun pa’o źes bya ba la ’dus byas daṅ ’dus ma byas kyi chos thams cad kyi ṅo bo ñid ni de bźin ñid do. de bźin ñid ni mi ’gyur ba’i ṅo bo ñid pas mi zad pa’o. de la dmigs pa’i śes rab kyaṅ de daṅ tha mi dad pas mi zad pa ste, de lta bu’i mi zad pa la dmigs pa’i rgyu las yoṅs su dag pa’i blo gros byuṅ ba de ni rgyu mthun pa źes bya ste, rgyu daṅ ’bras bu ’dra ba źes bya ba’i don to. blo gros ni śes rab kyi rnam graṅs so. yaṅ na byaṅ chub sems dpa’ rnams kyi spyod pa la sogs pa chos kyi rab tu dbye ba mtha’ yas pa la yaṅ chos thams cad ces bya ste, de dag rgyu daṅ dus la sogs pa’i sgo nas zad par mi ’gyur ba la dmigs pas de skad ces bya ste, de bas na don de ñid gsal bar bstan pa’i phyir ro. de ci’i phyir źe na? chos thams cad mi zad pa’i phyir ro źes gsuṅs so – "The essence (svabhāva) of all moments of existence, conditioned and unconditioned, is suchness (tathatā). Suchness is imperishable (akṣaya) being essentially unchanging (nirvikārasvabhāvatvāt).... Or, alternatively, "all moments of existence" means the endless classifications of teachings (anantadharmaprabheda), the practice of the bodhisattvas, etc., which do not perish because of being the cause (hetu) and because of time ..."  rigs kyi bu, khyod byaṅ chub sems dpa’ rnams kyi chos mi zad pa bstan pa las brtsams te spobs par gyis śig ces bya ba ni chos mi zad pa de lta bur śod ces bya ba’i tha tshig go.
For the expression v. Śgs p. 167, note 126, Aṣṭa p. 472,10. 
 
1st akṣaya: Cittotpāda. 
1st Imperishable: Generating the Thought of Awakening. 
 
blo gros mi zad pas smras pa:
- btsun pa śa ra dva ti’i bu, byaṅ chub sems dpa’ rnams kyi daṅ po sems bskyed pa yaṅ mi zad pa’o. 
de ci’i phyir źe na? ma ’dres pa’i phyir ro. sems de ni ñon moṅs pa thams cad daṅ ma ’dres par skyes so;  theg pa gźan la ’dod pa med pas, sems de ni ma ’brel bar skyes so;  phas kyi rgol ba thams cad kyis mi ’phrogs pas, sems de ni sra bar skyes so;  sems de ni bdud thams cad kyis mi phyed par skyes so;  dge ba’i rtsa ba thams cad yaṅ dag par sgrub pa’i phyir, sems de ni brtan par skyes so;  ’dus byas mi rtag par śin tu rig pas na, sems de ni rtag par skyes so;  saṅs rgyas kyi chos thams cad yaṅ dag par sdud pas, sems de ni mi g-yo bar skyes so;  log par sgrub pa thams cad daṅ bral bas, sems de ni mi rdzi bar skyes so;  mi bskyod pas na, sems de ni śin tu brtan par skyes so;  gñen po med pas na, sems de ni dpe med par skyes so;  chos thams cad la ṅes par ’bigs pas na, sems de ni rdo rje lta bur skyes so;  bsod nams kyi tshogs tshad med pa bsags pas na, sems de ni mu med par skyes so;  sems can thams cad kyi bsam pa rnams la sems de ni mñam par skyes so;  tha dad du byed pa med pas na, sems de ni mi mñam pa med par skyes so;  raṅ bźin gyis kun nas ñon moṅs pa med pas na, sems de ni rnam par dag par skyes so;  śes rab kyi ’od gsal ba’i phyir, sems de ni dri ma med par skyes so;  lhag pa’i bsam pa ma bor bas na, sems de ni śin tu ṅes par bsams te skyes so;  byams pa nam mkha’ daṅ mñam źiṅ mtshuṅs pas na, sems de ni yaṅs par skyes so;  sems can thams cad kyi go ’byed pas na, sems de ni rgya che bar skyes so;  chags pa med pa’i ye śes la btaṅ bas na, sems de ni sgrib pa med par skyes so;  sñiṅ rje chen po rgyun ma bcad pas na, sems de ni thams cad kyi rjes su soṅ bar skyes so;  yoṅs su bsṅo ba’i cho ga śes pas na, sems de ni rgyun ma chad par skyes so;  thams cad mkhyen pas rab tu bstod pas na, sems de ni mṅon du ’gro bar bya bar skyes so;  theg pa gźan la źugs pas na, sems de ni blta bar ’os pa’o;  sems de ni sems can thams cad kyis bltar mi mthoṅ bar skyes so;  sems de ni saṅs rgyas kyi chos thams cad kyi sa bon du skyes so;  sems de ni chos thams cad kyis mi śigs par skyes so;  sems de ni bde ba’i dṅos po thams cad kyi gnas su skyes so;  sems de ni bsod nams kyi tshogs kyis brgyan par skyes so;  sems de ni ye śes kyi tshogs kyis rab tu rtogs te skyes so;  sems de ni sbyin pa’i tshogs kyis rab tu bsags te skyes so;  sems de ni tshul khrims kyi tshogs kyis smon lam gyis ’phags par skyes so;  sems de ni bzod pa’i tshogs kyis bsñen par dka’ bar skyes so;  sems de ni brtson ’grus kyi tshogs kyis rgyal bar dka’ bar skyes so;  sems de ni bsam gtan gyi tshogs kyis źi ba’i mtshan ñid du skyes so;  sems de ni śes rab kyi tshogs kyis thogs pa med par skyes so;  byams pa chen po bsags pas, sems de ni gnod pa med par skyes so;  sñiṅ rje chen po bsags pas, sems de ni rtsa ba sra źiṅ brtan pa’o;  sems de ni dga’ ba chen po bsags pa ste, mgu ba daṅ mos pa daṅ mchog tu dga’ ba la gnas par skyes so;  sems de ni btaṅ sñoms chen po bsags pa ste, bde ba daṅ sdug bsṅal gyis mi sgul bar skyes so;  sems de ni saṅs rgyas thams cad kyi byin gyi rlabs kyis byin du brlabs par skyes so;  sems de ni dkon mchog gsum gyi rigs rgyun mi gcad pa’i phyir tshul rgyun mi ’chad par skyes so;  sems de ni phyogs bcu’i saṅs rgyas kyi źiṅ thams cad ’khor gyi dkyil ’khor du grags par skyes so. 
akṣayamatir āha: bodhisattvānāṃ prathamacittotpādo ’pi, bhadanta śāradvatīputrākṣayaḥ;  tat kasya hetoḥ? asaṃsṛṣṭatvāt; tac cittaṃ sarvakleśāsaṃsṛṣṭam utpādyate,  tac cittam asaṃsargam utpādyate ’nyayānāspṛhaṇayā;  tac cittaṃ sāram utpādyate sarvaparapravādyasaṃhāryāt;  tac cittam abhedyam utpādyate sarvamāraiḥ;  tac cittaṃ dṛḍham utpādyate sarvakuśalamūlasamudāgamatayā;  tac cittaṃ nityam utpādyate saṃskṛtānityatāsuviditatvāt;  tac cittam acalitam utpādyate sarvabuddhadharmasamudānayāt;  tac cittam anavamṛdyam utpādyate sarvavipratipattiviprayogāt;  tac cittaṃ supratiṣṭhitam utpādyate ’prakampyatvāt;  tac cittam anupamam utpādyate ’pratipakṣatvāt;  tac cittaṃ vajropamam utpādyate sarvadharmanirbhedatvāt;  tac cittam aparyantam utpādyate ’pramāṇapuṇyasaṃbhāropacayatvāt;  tac cittaṃ samam utpādyate sarvasattvāśayebhyaḥ;  tac cittam aviṣamam utpādyate ’pṛthakkāryatvāt;  tac cittaṃ viśuddham utpādyate svabhāvāsaṃkliṣṭatvāt;  tac cittaṃ vimalam utpādyate prajñāprabhāsvaratayā;  tac cittaṃ sunidhyaptam utpādyate ’dhyāśayānutsargatvāt;  tac cittam udāram utpādyate maitryākāśasamasadṛśatvāt;  tac cittaṃ vistaram utpādyate sarvasattvāvakāśatvāt;  tac cittam anāvaraṇam utpādyate ’saṅgajñānopanāmitatvāt;  tac cittaṃ sarvānugatam utpādyate mahākaruṇāpratipraśrabdhatvāt;  tac cittam apratipraśrabdham utpādyate pariṇāmanavidhijñatvāt;  tac cittam abhigamanīyam utpādyate sarvajñapraśaṃsitatvāt;  tac cittaṃ darśanīyam anyayānapraveśatvāt;  tac cittam adṛṣṭam utpādyate sarvasattvadṛśyeṣu;  tac cittaṃ bījam utpādyate sarvabuddhadharmāṇām;  tac cittam abhedyam utpādyate sarvadharmaiḥ;  tac cittaṃ niśrayam utpadyate sarvasattvasukhabhāvānām;  tac cittam alaṃkṛtam utpādyate puṇyasaṃbhāreṇa;  tac cittaṃ supratividdham utpādyate jñānasaṃbhāreṇa;  tac cittaṃ pravṛddham utpādayate dānasaṃbhāreṇa;  tac cittaṃ praṇidhānodgatam utpādyate śīlasaṃbhāreṇa;  tac cittaṃ durāsadam utpādyate kṣāntisaṃbhāreṇa;  tac cittaṃ durjayam utpādyate vīryasaṃbhāreṇa;  tac cittaṃ śāntilakṣaṇam utpādyate dhyānasaṃbhāreṇa;  tac cittam apratihatam utpādyate prajñāsaṃbhāreṇa;  tac cittam avyābādham utpādyate mahāmaitrīsaṃnicayena;  tac cittaṃ sāradṛḍhamūlaṃ mahākaruṇāsaṃnicayena;  tac cittaṃ tuṣṭiprasādaprāmodyavihāram utpādyate mahāmuditāsaṃnicayena;  tac cittaṃ sukhaduḥkāprakampyam utpādyate mahopekṣāsaṃnicayena;  tac cittam adhiṣṭhitam utpādyate sarvabuddhādhiṣṭhānaiḥ;  tac cittam nayānupacchedam utpādyate triratnavaṃsānupacchedatayā;  tac cittaṃ prakīrtitam utpādyate daśadigbuddhakṣetraparṣanmaṇḍaleṣu. 
Akṣayamati said:
– Generating the thought of awakening for the first time, reverend Śāradvatīputra, is also imperishable. 
For what reason? Since it is unadulterated; that thought is generated as unadulterated with any vices [and thus 1. always good (nityakuśala) ],  That thought is generated as beyond any adulteration since it has no desire for other religious ways [2. not relinquishing its nature (aparityaktasvabhāva) ];  that thought is generated as firm since it is not corrupted by any opponent [3. not giving up its nature (anutsṛṣṭasvabhāva) ];  that thought is generated as unbreakable by any of the Evil Ones [4. fulfilling its proper actions (svakarmakṛt) ];  that thought is generated as steady because of [being the cause of] the attainment of all roots of the good;  that thought is generated as permanent [and thus not getting into the power of the vices of existence (saṃsārakleśa) ], since it discerns the impermanence in all conditioned things;  that thought is generated as immovable since it is [the basis for] the attainment of the qualities of a Buddha;  that thought is generated as uncrushable since it is separated from any wrong practice;  that thought is generated as well fixed [always in concentration (samāhita) ] since it is unwavering;  that thought is generated as beyond comparison since it has no contrast;  that thought is generated as adamantine since it pierces all moments of existence;  that thought is generated as boundless since it accumulates immeasurable quantities of merit;  that thought is generated as the same [being friendliness and the absence of aversion (maitryapratigha) ] towards the intentions of all beings;  that thought is generated as undifferentiated since it sets nothing apart [giving up concepts of good and bad, high and low, etc.];  that thought is generated as pure since it is essentially undefiled;  that thought is generated as immaculate since it is connected with the splendour of insight;  that thought is generated as deep meditation [not swerving into something else] since it never gives up its determination;  that thought is generated as great since its friendliness is similar to the expanse of the sky [the friendliness which originates from that thought fills living beings whose number is as endless as the expanse of the sky];  that thought is generated as extensive [without hindrance] since it gives all living beings an opportunity [in fulfilling their intentions and hopes by means of the five supernormal knowledges (pañcābhijñā) which originate from that thought of awakening];  that thought is generated as unobstructed since it is bent towards unattached knowledge [by the supernormal knowledge of cessation of impurities (āsravakṣayābhijñā) ];  that thought is generated in accordance with [birth in] every [state of existence] since its great compassion never ceases [with great compassion (mahākaruṇā) the bodhisattva always has beings in the three worlds of desire (traidhātukasattva) in mind, and though he attains the states of meditation (dhyānaprāpta) he is nevertheless born again in the worlds of desire (kāmadhātu) ];  [but even though he is born that way, he does not give up meditation, thus] that thought is generated as never ceasing since it is the knowledge of how to transform [into awakening];  that thought is generated as something desirable [even being born in the world of desire] since it is praised by the omniscient;  that thought is generated as something to be admired since it enters other ways [being the basis also of disciples (śrāvaka) and isolated buddhas (pratyekabuddha) ];  that thought is generated as something not seen among the things usually seen by living beings;  that thought is generated as the seed of all qualities of a Buddha;  that thought is generated as unbreakable by any moment of existence;  that thought is generated as the foundation of all states of happiness;  that thought is generated as adorned with [in being the cause (hetu) of] the accumulation of merit;  that thought is generated as attained through accumulation of insight;  that thought is generated as prosperous through the accumulation of generosity;  that thought is generated as the outcome of vows through the accumulation of morality;  that thought is generated as hard to overcome through the accumulation of tolerance;  that thought is generated as hard to conquer through the accumulation of vigour;  that thought is generated as having the essential character of peace through the accumulation of meditation;  that thought is generated as unhindered through the accumulation of insight;  that thought is generated as without harm through the accumulation of great friendliness;  that thought is generated as stable and firmly rooted through the accumulation of great compassion;  that thought is generated as established in joy, happiness and delight through the accumulation of great joy;  that thought is generated as disturbed neither by pleasure nor suffering through the accumulation of great equanimity;  that thought is generated as blessed with the powerful presence of all Buddhas [viz. their power (anubhāva), special intentions (abhiprāya) and favours (parigraha) ];  that thought is generated as the unbrokenness of the principle of the teachings since it keeps the succession of the three jewels unbroken;  that thought is generated as praised in the congregations throughout the Buddha-fields in the ten directions. 
blo gros mi zad pas smras pa: btsun pa śa ra dva ti’i bu, byaṅ chub sems dpa’ rnams kyi daṅ po sems bskyed pa yaṅ mi zad pa źes bya ba la sogs pas byaṅ chub tu sems bskyed pa mi zad pa bstan te, yaṅ źes bya ba’i sgras ni byaṅ chub tu sems bskyed pa ’ba’ źig mi zad par yaṅ ma zad kyi, bsam pa la sogs pa ’og nas ’byuṅ ba rnams kyaṅ mi zad pa źes bya bar bstan to. sems bskyed pa de yaṅ gsum gyis mi zad pa śes par bya ste, gaṅ źe na? sems bskyed pa 1) mi zad pa gaṅ yin pa daṅ, 2) rgyu gaṅ gis mi zad pa daṅ, 3) ji ltar mi zad pa las brtsams nas sems bskyed pa mi zad par śes par bya’o. 1) sems bskyed pa mi zad pa gaṅ yin pa ni rnam pa bdun gyis ston te, gaṅ źe na? 1’) las daṅ po pa’i sems bskyed pa mi zad pa daṅ, 2’) sa daṅ po’i sems bskyed pa mi zad pa daṅ, 3’) sa gsum pa’i sems bskyed pa mi zad pa daṅ, 4’) sa bźi pa’i sems bskyed pa mi zad pa daṅ, 5’) sa brgyad pa’i sems bskyed pa mi zad pa daṅ, 6’) sa dgu pa’i sems bskyed pa mi zad pa daṅ, 7’) sa bcu pa’i sems bskyed pa mi zad pa’o. 2) rgyu gaṅ gis mi zad pa ni rgyu rnam pa bdun gyis ston te, gaṅ źe na? 1’) rtag par dge ba daṅ, 2’) raṅ bźin gyis yoṅs su mi spoṅ ba daṅ, 3’) raṅ bźin mi gtoṅ ba daṅ, 4’) raṅ gi las byed pa daṅ, 5’) rtag par ’bras bu yoṅs su sdud pa daṅ, 6’) rgyu yoṅs su mi zad pa daṅ, 7’) don dam pa’o. 3) ji ltar mi zad pa ni rnam pa gñis kyis ston te, gaṅ źe na? a) rgyun mi zad pa daṅ, b) skad cig gis ’jig pa mi zad pa’o.
byaṅ chub sems dpa’ rnams kyi daṅ po sems bskyed pa yaṅ mi zad pa’o źes bya bas sems bskyed pa rnam pa bdun las las daṅ po pa’i sems bskyed pa mi zad pa bstan te – The imperishability of the bodhicittotpāda of the ādikarmika. On the seven kinds of causes (hetu) of imperishability v. introduction, and ṭ. fol. 265b7-266a6. 
The vices are āgantukakleśa according to ṭ.: de yaṅ ci’i phyir mi zad ce na? rgyu rnam pa bdun las raṅ gi las byed pa yan chad rgyu rnam pa bźis mi zad pa yin te, de ci’i phyir źe na? ma ’dres pa’i phyir ro źes bya bas las daṅ po pa’i sems bskyed pa ci’i phyir mi zad pa’i rgyu bstan pa ste, de bas na sems de ni thams cad ñon moṅs pa thams cad daṅ ma ’dres pa skyes so źes bya bas rtag par dge ba bstan te; ci’i phyir ce na? glo bur gyi ñon moṅs pa daṅ ’dres na ni ñon moṅs pa daṅ ’dres pas phyis kyaṅ zad par ’gyur na thog ma sems bskyed pa’i tshe nas ñon moṅs pa rnams daṅ ma ’dres te, ṅo bo ñid kyis dag pa yin pa’i phyir de la zad pa mi srid pas mi zad pa źes bya’o. The first, namely nityakuśala, of the seven kinds of imperishability.  theg pa gźan la ’dod pa med pas, sems de ma ’brel bar skyes so źes bya bas raṅ bźin yoṅs su mi spoṅ ba bstan te, theg pa gźan ni ñan thos daṅ raṅ saṅs rgyas kyi theg pa’o; de la ’dod pa med pa ni daṅ po nas theg pa de gñis su sems ma skyes pa ste, de bas na theg pa de gñis daṅ ma ’brel bar skyes pa źes bya’o. The second kind of imperishability, ṭ. fol. 266a1, however, reads ṅo bo ñid mi ñams pa – acyutasvabhāva.  pha rol rgol ba thams cad kyis mi ’phrogs pas, sems de ni sra bar skyes so źes bya bas raṅ bźin mi gtoṅ bar bstan te, pha rol rgol ba ni bdud daṅ mu stegs la sogs pa’i tshogs rnams so; mi ’phrogs pa ni de dag gis mi tshugs śiṅ de dag gis dbaṅ du mi ’gyur ba ste, mu stegs la sogs pa phas kyi rgol ba rnams kyis mi tshugs śiṅ de dag gi dbaṅ du mi ’gyur bas na sra ba źes bya’o. The third kind of imperishability, ṭ. fol. 266a1 reads ṅo bo ñid mi gtoṅ ba – anutsṛṣṭasvabhāva.  de la las daṅ po pa’i raṅ gi las byed pa’aṅ rnam pa lṅa ste, gaṅ źe na? phyin ci log yoṅs su śes pa daṅ, g-yeṅ ba yoṅs su spoṅ ba daṅ, ñon moṅs pa med par ’khor ba khas len pa daṅ, chos kyi don brtsal bas mi ṅoms pa daṅ, chos kyi rjes su mthun pa’i chos sgrub pa’o. The fourth kind of imperishability, svakarmakṛt.
de la sems de ni bdud thams cad kyis mi phyed par skyes so źes bya bas phyin ci log yoṅs su śes pa bstan te, bdud rnams kyis byaṅ chub kyi sems de daṅ byaṅ chub sems dpa’ tha dad par dbye bar mi nus pas na mi phyed par skyes pa źes bya ste, bdud kyi dbaṅ du gyur nas byaṅ chub kyi sems mi ’dor bar ’gyur ba med pa źes bya ba’i don to. 
dge ba’i rtsa ba thams cad yaṅ dag par sgrub pa’i phyir, sems de ni brtan par skyes so źes bya bas g-yeṅ ba yoṅs su spoṅ ba bstan te, byaṅ chub tu sems bskyed pa de’i rgyu las ’dod ma chags pa daṅ, źe mi sdaṅ ba daṅ, gti mi mug pa la sogs pa dge ba’i rtsa ba thams cad ’grub par ’gyur te, dge ba’i rtsa ba thams cad ’grub pa’i rgyu byed pas na brtan pa źes bya’o.  ’dus byas mi rtag par śin tu rig pas sems de ni rtag par skyes so źes bya bas ñon moṅs pa med par ’khor ba khas len pa bstan te, khams gsum gyi ’dus byas thams cad śin tu mi rtag par rig pas ni sems de ni rtag par skyes te, ’khor bar ñon moṅs pa’i dbaṅ du ma gyur par skyes so źes bya ba’i don to.  saṅs rgyas kyi chos thams cad yaṅ dag par sdud pas, sems de ni mi g-yo bar skyes so źes bya bas chos kyi don brtsal bas mi ṅoms pa bstan te, byaṅ chub kyi sems de la brten nas saṅs rgyas kyi chos stobs daṅ mi ’jigs pa la sogs pa ’du bar ’gyur te, saṅs rgyas kyi chos rnams ’du bar ’gyur ba’i gźi daṅ rten byed pa’i phyir mi g-yo ba źes bya’o.  log par sgrub pa thams cad daṅ bral bas, sems de ni mi rdzi bar skyes so źes bya bas chos kyi rjes su mthun pa’i chos sgrub pa bstan te, log par sgrub pa źes bya ba ni log pa’i lta ba daṅ, srog gcod pa daṅ, ma byin par len pa daṅ, mi tshaṅs par spyod pa la sogs pa mi dge ba bcu rnams spyod pa ste, mi dge ba bcu rnams kyis mi spags śiṅ mi dge ba dag gi dbaṅ du ma gyur pas na mi rdzi ba źes bya’o.
T1 p. 187b7 reads aprapañca, §£¿∏Ω◊ bu xi lun for aprakampya. 
raṅ gi las byed pa’i rgyu gcig gis sems bskyed pa lhag ma drug rnams mi zad par rig par bya’o. de las daṅ po pa’i sems bskyed par ni raṅ gi las rnam pa bdun gyis bstan te, gaṅ źe na? rtag par mñam par gźag pa daṅ, ’jig rten daṅ ’jig rten las ’das pa’i śes pa zil gyis gnon pa daṅ, gaṅ zag la bdag med par rtog pa daṅ, gñen po sgom pa la gnas pa daṅ, bsam pa rgya chen po rnam par sbyaṅ ba daṅ, che ba ñid kyi bsam pa rnam par sbyoṅ ba ’jig rten las ’das pa’i ye śes rñed pa’o.
de la mi bskyod pas na, sems de ni śin tu brtan par skyes so źes bya bas rtag par mñam par gźag pa ste, log pa’i phyogs daṅ g-yeṅ ba gaṅ gi khar yaṅ ma las te, mi g-yo źiṅ brtan par ’dug pas na śin tu brtan pa źes bya’o. 
gñen po med pas na, sems de ni dpe med par skyes so źes bya bas ’jig rten daṅ ’jig rten las ’das pa’i śes pa zil gyis gnon pa bstan te, gñen po ni skabs ’dir zla la bya ste, byaṅ chub kyi sems de lta bu’i dper ruṅ ba’am, zlar ruṅ ba gaṅ yaṅ med pas na dpe med pa źes bya’o.  chos thams cad la ṅes par ’bigs pas na, sems de ni rdo rje lta bur skyes so źes bya bas gaṅ zag la bdag med par rtogs pa bstan te, mi mthun pa’i phyogs kyis chos rnams ’joms pa’am, chud par bya ba’i chos rnams phyin ci ma log par rtogs pa la ṅes par ’bigs pa źes bya ste, btsan źiṅ drag pa’am rno ba la rdo rje lta bu źes gsuṅs so.  bsod nams kyi tshogs tshad med pa bsags pas na, sems de ni mu med par skyes so źes bya bas mi mthun pa’i phyogs kyi chos rnams bstan te, byaṅ chub kyi sems de las bsod nams kyi tshogs rnams kyi tshogs tshad med pa rnams skye bas na de’i phyir mu med ces gsuṅs so, mtha’ med ces bya ba’i don to. rnam pa gñis su na mos pas spyod pa’i sar bskal pa graṅs med pa gcig gi bar du bsod nams kyi tshogs dpag tu med pa bsags pa las sa daṅ po’i sems bskyed pa de ’byuṅ bas na sems de ni mu med par skyes so źes bya’o.
bodhicittotpāda on the first bhūmi, after having collected an immeasurable mass of merit during an asaṃkhyeyakalpa on the adhimukticaryābhūmi. 
sems can thams cad kyi bsam pa rnams la sems de ni mñam par skyes so źes bya bas bsam pa rgya chen po rnam par sbyaṅ ba bstan te, legs par sems pa daṅ ñes par sems pa’i sems can thams cad la byams pa khoṅ khro ba med pas na mñam par skyes so źes bya’o.  tha dad du byed pa med pas na, sems de ni mi mñam pa med par skyes so źes bya bas che ba ñid kyi bsam pa rnam par sbyoṅ ba bstan te, bzaṅ ṅan daṅ mthon dman la sogs pa’i ’du śes spaṅs pas mi mñam pa med pa źes bya’o.  raṅ bźin gyis kun nas ñon moṅs pa med pas na, sems de ni rnam par dag par skyes so źes bya bas ’jig rten las ’das pa’i ye śes rñed par bstan te, ’dod chags la sogs pa’i ñon moṅs pa spaṅs nas rnam par dag pa ni ma yin gyi, raṅ bźin gyis rnam par dag pa’i ṅo bo ñid du skyes so źes bya ba’o don to.  sa gñis pa’i sems bskyed pa ni de la tshul khrims dri ma med pa yoṅs su ma rdzogs pa daṅ, ’chal pa’i tshul khrims kyis yoṅs su ma spaṅs pas ma bśad do. The discussion, then, of bodhicitta on the second bhūmi is not included, since completely pure morality is not yet fully achieved at this stage.
sa gsum pa’i sems bskyed pa yaṅ raṅ gi las rnam pa bcus bstan te, gaṅ źe na? tshul khrims rnam par dag pas log pa’i gñen po sel ba daṅ, bsam gtan thob pa ma ñams pa daṅ, tshad med pa thob pa ma ñams pa daṅ, mṅon par śes pa lṅa thob pa ma ñams pa daṅ, zag pa zad pa mṅon par śes pa la sbyor ba daṅ, bsam gtan las rnam par log ciṅ sa ’og mar skye ba daṅ, de ltar skyes kyaṅ bsam gtan de yoṅs su mi spoṅ ba daṅ, der skyes nas kyaṅ mṅon par ’gro bas de bźin gśegs pas bsṅags pa daṅ, ñan thos daṅ raṅ saṅs rgyas kyi rten du gyur pa daṅ, bdud kyi yul yin yaṅ bdud kyi spyod yul ma yin pas bstan to. The following ten items are interpreted as pertaining to the third bhūmi. Still the fourth kind of imperishability, svakarmakṛt.
de la śes rab kyi ’od gsal ba’i phyir, sems de ni dri ma med par skyes so źes bya bas tshul khrims rnam par dag pas log pa’i gñen po sel ba bstan te, śes bya daṅ ñon moṅs pa’i sgrib pa med pas na śes rab kyi ’od gsal ba ste, śes rab rnam par dag ces ston to, de ltar sgrib pa’i dri ma de gñis med pa’i phyir dri ma med par skyes pa źes bya’o. 
lhag pa’i bsam pa ma bor bas na, sems de ni śin tu ṅes par bsams te skyes so źes bya bas bsam gtan thob pa ma ñams pa bstan te, lhag pa’i bsam pa ni byaṅ chub sems dpa’ sa la gnas pa rnams kyi bsam pa rnam par dag pa la bya’o. de lta bu’i bsam pa ma bor te, bsam pa de daṅ bcas pas gźan du ma g-yeṅs ma ’khrul par skyes pa la ṅes par bsams te skyes pa źes bya’o.  byams pa nam mkha’ daṅ mñam źiṅ mtshuṅs pas na, sems de ni yaṅs par skyes so, tshad med pa thob pa ma ñams pa bstan te, nam mkha’i mtha’ daṅ mñam pa’i sems can rnams la byaṅ chub sems las ’byuṅ ba’i byams pas khyab par dmigs pas na yaṅs par skyes pa źes bya’o.  sems can thams cad kyi go ’byed pas na, sems de ni rgya cher skyes so źes bya bas mṅon par śes pa lṅa thob pa ma ñams pa bstan te, byaṅ chub kyi sems las byuṅ ba’i mṅon par śes pa lṅas sems can thams cad kyi bsam pa yoṅs su rdzogs par byed de, de ltar sems can rnams kyi bsam pa daṅ re ba’i bgegs daṅ bar du gcod pa med pas na rgya che ba źes bya’o. To match vistara, extensive, there is a wordplay on ākāśa, "heaven", "space", and avakāśa, "opportunity", "possibility", which one has also tried to express in Tibetan by making go ’byed and nam mkha’ synonyms. go ’byed is taken from go skabs ’byed pa – avakāśaṃ dā-. Chos kyi grags pa says: go ’byed/ nam mkha’ ste gzugs gźan go bar ’byed pa’i phyir ro go skabs ’byed po. "go ’byed means heaven: it gives other forms the possibility (to appear), it is the giver of possibility." This statement seems to be founded upon a pseudo-etymology deriving ākāśa from avakāśa. Mvy. 7399-7401 go ’byed translates ākāśa, gagana, kha. T1 p. 187b12 has ؇Æe neng rong, equivalent to avakāśa.  chags pa med pa’i ye śes la btaṅ bas na, sems de ni sgrib pa med par skyes so źes bya bas zag pa zad pa mṅon par śes pa la sbyor ba bstan te, byaṅ chub kyi sems de chags pa daṅ chod pa med pa’i ye śes la dmigs pa’am, sems des ye śes skyed par byed pa la gtoṅ ba źes bya ste, de ltar zag pa med pa’i ye śes la dmigs pa’i phyir sems de ni sgrib pa med par skyes pa źes bya’o.  sñiṅ rje chen po rgyun ma bcad pas na, sems de ni thams cad kyi rjes su soṅ bar skyes so źes bya bas bsam gtan las rnam par log ciṅ sa ’og mar skye ba bstan te, sñiṅ rje chen pos ’dod pa’i khams kyi sems can la dmigs pa rgyun ma bcad pas bsam gtan thob kyaṅ slar ’dod pa’i khams su skye ba la thams cad kyi rjes su soṅ bar skyes pa źes bya’o.  yoṅs su bsṅo ba’i cho ga śes pas na, sems de ni rgyun ma chad par skyes so źes bya bas de ltar skyes kyaṅ bsam gtan de yoṅs su mi spoṅ ba bstan te, dge ba spyod do cog bla na med pa’i byaṅ chub tu bsṅo ba la mkhas pas na de’i ’bras bu mi gnas pa’i mya ṅan las ’das pa sems can daṅ ’khor ba’i mtha’ ji srid yod kyi bar du rgyun mi ’chad pa’i phyir rgyun ma chad par skyes pa źes bya’o.  thams cad mkhyen pas rab tu bstod pas na, sems de ni mṅon du ’gro bar bya bar skyes so źes bya bas der skyes nas kyaṅ mṅon par ’gro bas de bźin gśegs pas bsṅags pa bstan te, byaṅ chub kyi sems de de bźin gśegs pa rnams kyis bstod pa’i phyir lha daṅ mi thams cad ’du źiṅ bsñen par bya ba yin pas na mṅon du ’gro bar bya bar skyes pa źes bya’o. Cf. Svkr p. 12122-23: sarvasattvānāṃ cābhigamanīyo bhavati, sarvasattvānāṃ ca pūjyo bhavati praśaṃsanīyaḥ.  theg pa gźan la źugs pas sems de ni lta bar ’os pa’o źes bya bas ñan thos daṅ raṅ saṅs rgyas kyi rten du gyur pa bstan te, theg pa chen po la źugs pa’i byaṅ chub kyi sems de rab tu ’phags par mthoṅ bas na ñan thos daṅ raṅ saṅs rgyas kyi theg pa la źugs pa rnams kyi sems yar blta dgos źes bya ba’i don to.  sems de ni sems can thams cad kyi bltar mi mthoṅ bar skyes so źes bya bas bdud kyi yul yin yaṅ bdud kyi spyod yul ma yin par bstan te, byaṅ chub kyi sems de ni sems can phal pa rnams kyi spyod yul ma yin źes bya ba’i don to.  sa bźi pa’i sems bskyed pa yaṅ raṅ gi las byed pa rnam pa bdun gyis bstan te, gaṅ źe na? saṅs rgyas kyi sa bon yoṅs su ’dzin pa daṅ, g-yo ba daṅ rlom sems la sogs pa thams cad yoṅs su spaṅs pa daṅ, ’jig rten daṅ ’jig rten las ’das pa’i sñoms par ’jug pa thob pa daṅ, bsod nams kyi tshogs kyi go gyon pa daṅ, ye śes kyi tshogs kyi go gyon pa daṅ, byaṅ chub sems dpa’i mi mthun pa’i phyogs daṅ gñen po yoṅs su sbyoṅ bar byed pa daṅ, mi gnas pa’i mya ṅan las ’das pa thob par bya ba’i phyir sñiṅ rjes yoṅs su sbyoṅ ba’o. Thus the following seven items – with subdivisions – are interpreted as pertaining to the fourth bhūmi, and belonging still to the fourth kind of imperishability, svakarmakṛt.
de la sems de ni saṅs rgyas kyi chos thams cad kyi sa bon du skyes so źes bya bas saṅs rgyas kyi chos kyi sa bon yoṅs su ’dzin pa bstan te, byaṅ chub kyi sems de stobs daṅ mi ’jigs pa la sogs pa saṅs rgyas kyi chos rnams kyi rgyu yin pas ni sa bon źes bya’o. 
sems de ni chos thams cad kyis mi śigs par skyes so źes bya bas g-yo ba daṅ rlom sems la sogs pa thams cad yoṅs su spaṅs pa bstan te, byaṅ chub kyi sems de’i phyi’i g-yeṅ ba daṅ naṅ gi g-yeṅ ba thams cad kyis mi bskyod pas na mi śigs par skyes pa źes bya’o.  sems de ni bde ba’i dṅos po thams cad kyi gnas su skyes so źes ’jig rten daṅ ’jig rten las ’das pa’i sñoms par ’jug pa thob pa bstan te, byaṅ chub kyi sems daṅ ldan na ṅan soṅ la sogs pa’i sdug bsṅal mi myoṅ bar lha daṅ mi’i bsam gtan gyi bde ba thob pa daṅ saṅs rgyas daṅ byaṅ chub sems dpa’i loṅs spyod thams cad thob pas na, ’jig rten daṅ ’jig rten las ’das pa’i bde ba’i dṅos po thams cad ’byuṅ ba’i gźi yin pas na gnas źes bya ba’i don to.  sems de ni bsod nams kyi tshogs kyis brgyan par skyes so źes bya bas bsod nams kyi tshogs kyi go gyon par bstan te, byaṅ chub kyi sems de bsod nams kyi tshogs chen po las byuṅ bas na bsod nams kyi tshogs kyis brgyan pa źes bya ste, brgyan kyaṅ ’dir rgyu lta bur lta’o.  sems de ni ye śes kyi tshogs kyis rab tu rtogs te skyes so źes bya bas ye śes kyi tshogs kyi go gyon pa bstan te, ye śes kyi tshogs bsags pa las byaṅ chub kyi sems de skyes so źes bya ba’i don to.  sems de ni sbyin pa’i tshogs kyis rab tu bsags te skyes so źes bya ba nas sems de ni śes rab kyi tshogs kyis thogs pa med par skyes so źes bya ba yan chad pha rol tu phyin pa drug gis byaṅ chub kyi sems de bskyed par bstan pas ni sems de’i mi mthun pa’i phyogs daṅ gñen po yoṅs su sbyoṅ bar byed pa bstan te, sems de ni sbyin pa’i tshogs kyis rab tu bsags te skyes so źes bya ba ni sbyin pa’i pha rol tu phyin pa bsags pa’i rgyu can źes bya ba’i tha tshig go.  sems de ni tshul khrims kyi tshogs kyis smon lam gyis ’phags par skyes so źes bya ba ni tshul khrims daṅ ldan pas ni smon ciṅ bsams so cog ’grub la sems de yaṅ tshul khrims kyi tshogs bsags pa las skyes pas smon pa thams cad ’grub pa’i bdag ñid du skyes źes bya ba’i tha tshig go  sems de ni bzod pa’i tshogs kyis bsñen dka’ bar skyes so źes bya ba ni bzod pa daṅ ldan pa’i gzi brjid la cis kyaṅ zil gyis mi non pa la bsñen dka’ ba źes bya ste, de lta bu’i bzod pa’i tshogs kyis bskyed pas na sems de yaṅ bsñen dka’ ba źes bya’o.  sems de ni brtson ’grus kyi tshogs kyis rgyal bar dka’ bar skyes so źes bya ba ni brtson ’grus kyi go bgos pa la sus kyaṅ mi thub pa de las skyes pa’i phyir ro.  sems de ni bsam gtan gyi tshogs kyis źi ba’i mtshan ñid du skyes so źes bya ba ni sems g-yeṅ ba ñe bar źi ba’i mtshan ñid kyi bsam gtan gyi tshogs kyis skyes pa’i phyir ro.  sems de ni śes rab kyi tshogs kyis thogs pa med par skyes so źes bya ba ni chos rnams kyi raṅ daṅ spyi’i mtshan ñid rab tu ’byed pa la thogs pa med pa de lta bu’i śes rab kyi tshogs kyis bskyed pa’i phyir ro.  byams pa chen po bsags pa la sogs pa tshad med pa bźis mi gnas pa mya ṅan las ’das pa thob par bya ba’i phyir sñiṅ rje chen po yoṅs su sbyoṅ bar byed pa bstan te, byams pa chen po bsags pas, sems de ni gnod pa med par skyes so źes bya ba ni sems can la gnod sems med pa’i byams pa chen po bsags pa las skyes pa’i phyir ro.  sñiṅ rje chen po bsags pas, sems de ni rtsa ba sra źiṅ brtan pa’o źes bya ba ni sñiṅ rje chen po ni thams cad mkhyen pa’i ye śes kyi rtsa ba ste, byaṅ chub kyi sems de yaṅ sñiṅ rje chen po daṅ ldan pa’i phyir rtsa ba sra źiṅ brtan pa’o. yaṅ na byaṅ chub serms dpa’i sems de’i rtsa ba ni sñiṅ rje chen po yin la sñiṅ rje yun riṅ por bsags pa las skyes pas rtsa ba sra źiṅ brtan pa źes bya’o.  sems de ni dga’ ba chen po bsags pa ste, mgu ba daṅ mos pa daṅ mchog tu dga’ ba la gnas par skyes so źes bya ba ni dga’ ba chen po bsags pa las skyes pas mgu ba la sogs pa la gnas źes bya’o. ’das pa’i sems can rnams kyis bde ba mthoṅ nas sems dga’ ba skye ba ni mgu ba’o; da ltar gyi sems can rnams kyis bde ba mthoṅ nas sems dga’ ba skye ba ni mos pa’o; ma ’oṅs pa’i sems can rnams kyis bde ba mthoṅ nas sems dga’ ba skye ba ni mchog tu dga’ ba la gnas pa źes bya’o.  sems de ni btaṅ sñoms chen po bsags pa ste, bde ba daṅ sdug bsṅal gyis mi sgul bar skyes so źes bya ba ni bde ba la yaṅ chags pa med sdug bsṅal la yaṅ źe sdaṅ med pa’i btaṅ sñoms kyis bskyed pa’i phyir ro.  sa lṅa pa daṅ, sa drug pa daṅ, sa bdun pa rnams la ni pha rol tu phyin pa daṅ tshad med pa rnams yoṅs su sbyoṅ ba daṅ, mi gnas pa mya ṅan las ’das pa la bsñen pa’i phyir de bas sa de dag gi sems bskyed pa yaṅ ma bśad do. The bodhicittotpādas on the fifth, sixth and seventh bhūmis are not mentioned as the pāramitās and the apramāṇas are practised on these stages, then follows one item for the eighth bhūmi:
sa brgyad pa’i sems bskyed pa yaṅ raṅ gi las byed pa rnam pa gcig po byaṅ chub sems dpa’ gnas zab mo la sñoms par źugs śiṅ, saṅs rgyas rnams kyi ye śes kyi las ñe bar sbyor bas (42b) bstan te, de yaṅ sems de ni saṅs rgyas thams cad kyi byin gyi rlabs kyis brlabs par skyes so źes gsuṅs pa’o; de la saṅs rgyas thams cad kyi mthu daṅ ldan pa’am, saṅs rgyas thams cad kyis dgoṅs śiṅ yoṅs su gzuṅ bar skyes źes bya ba’i tha tshig go. byin gyi rlabs ni mthu daṅ dgoṅs pa daṅ yoṅs su gzuṅ ba’i rnam graṅs su gtogs pa’o. The fourth kind of imperishability. 
sa dgu pa’i sems bskyed pa yaṅ raṅ gi las byed pa rnam pa gcig po sems can smin par byed pa’i mthar ’gro bas saṅs rgyas ’byuṅ ba la sogs pa rgyun mi ’chad pa bstan te, de yaṅ sems de ni dkon mchog gsum gyi rigs mi bcad pa’i phyir tshul rgyun mi ’chad par skyes so źes gsuṅs so, de la tshul ni saṅs rgyas kyi chos nub ciṅ med par mi ’gyur ba’i thabs la bya la, byaṅ chub kyi sems ni de’i thabs chen po yin pas dkon mchog gsum gyi rigs rgyun mi ’chad pa’i phyir źes bya ste, de’i rgyu yin pa’i phyir ro. Ninth bhūmi, fourth kind of imperishability. Cf. note 67 to Akṣ tib. in loco.  sa bcu pa’i sems bskyed pa yaṅ raṅ gi las byed pa rnam pa gcig po dbaṅ thob pas bstan te, de yaṅ sems de ni phyogs bcu’i saṅs rgyas kyi źiṅ thams cad ’khor gyi dkyil ’khor du grags par skyes so źes gsuṅs pa’o; la la źig gis byaṅ chub tu sems bskyed na lha la sogs pa che ge mo źig gis byaṅ chub tu sems bskyed do źes gcig nas gcig tu sbran te, saṅs rgyas kyis thams cad du grags par byed pa’i phyir ro. Tenth bhūmi, fourth kind of imperishability. 
btsun pa śa ra dva ti’i bu, thams cad mkhyen pa ñid kyi sems ’di ’dra bar skyes pa la zad pa gaṅ yaṅ yod dam? 
asti kaścit kṣayo, bhadanta śāradvatīputraivaṃrūpasya sarvajñatācittotpādasya? 
[5. Always bringing fruit (nityaphalaparigraha):] Is there any perishability, reverend Śāradvatīputra, in the thought of omniscience [that thought of awakening which is the cause of the knowledge of omniscience (sarvajñajñānahetu), or, that thought of awakening that in its essence is not different from omniscience] generated thus? 
rtag par ’bras bu yoṅs su sdud pa las brtsams nas smras pa btsun pa śa ra dva ti’i bu, thams cad mkhyen pa ñid kyi sems źes bya ba la sogs pa’o; rtag par ’bras bu yoṅs su sdud pa yaṅ rnam par gsum gyis bstan te, gaṅ źe na? yon tan rnam par dag pa’i yan lag khyad źugs par yoṅs su ’dzin pas gnas daṅ gnas pa yoṅs su ’bral bar yoṅs su rig pa daṅ, bstan pa daṅ ldan pa’i khyad par gyis ni tshul khrims rnam par dag pa’i yan lag rnams mdo daṅ rgyas par bstan pa daṅ, saṅs rgyas kyi chos lhag ma rnams sdud par byed pa’i phyir yon tan khyad par du ’phags pa rnams mdor bstan to. The fifth kind of imperishability. 
śa ra dva ti’i bus smras pa: - rigs kyi bu, de ni ma yin te; gaṅ thams cad mkhyen pa ñid kyi sems ’di lta bu zad par ’dod pa ni, nam mkha’ zad par ’dod do. 
śāradvatīputra āha: no hīdaṃ, kulaputrākāśaṃ sa kṣapayitavyaṃ manyeta ya evaṃvidhaṃ sarvajñatācittaṃ kṣapayitavyaṃ manyeta; 
Śāradvatīputra said:
– Not at all, son of good family, he would hold that space would perish who holds that such a thought of omniscience could perish. 
de la yon tan rnam par dag pa’i yan lag khyad źugs par yoṅs su ’dzin pas gnas daṅ gnas pa ’bral ba ni btsun pa śa ra dva ti’i bu thams cad mkhyen pa ñid kyi sems źes bya bas na sñoms par ’jug pa rnams mi zad pas byaṅ chub kyi sems de ni de dag gi rtsa bar skyes źes bya ba yan chad kyis bstan te, thams cad mkhyen pa ñid kyi sems ’di ’dra ba la zad pa gaṅ yaṅ yod dam źes bya ba la byaṅ chub kyi sems de thams cad mkhyen pa’i ye śes kyi rgyu yin pas na thams cad mkhyen pa ñid kyi sems źes bya’o; yaṅ na byaṅ chub kyi sems de’i ṅo bo ñid thams cad mkhyen pa ñid daṅ tha mi dad de, thams cad mkhyen pa’i raṅ bźin yin pa’i phyir thams cad mkhyen pa’i sems źes bya ste, de lta bu la ci zad pa yod dam źes śā ri’i bu la dris pa’o. śā ri’i bus smras pa: rigs kyi bu, de ni ma yin te źes bya ba ni zad pa med do źes bya ba’i tha tshig go. thams cad mkhyen pa ñid kyi sems ’di lta bu zad par ’dod pa ni, nam mkha’ zad par ’dod do źes bya ba ni śā ri’i bus goṅ du de ni ma yin te źes smras pa’i don te, ji ltar nam mkha’ la zad pa med pa de bźin du byaṅ chub kyi sems ’di la yaṅ zad pa med do źes bya ba’i don to. Cf. Aṣṭādaśa 60, p. 8312-14: ākāśaṃ sa ānanda kṣapayitavyaṃ manyeta yaḥ prajñāpāramitāṃ kṣapayitavyaṃ manyeta. 
blo gros mi zad pas smras pa: - btsun pa śa ra dva ti’i bu, de bźin gśegs pa’i sems de ni mi zad pa ste, byaṅ chub kyi sems de ni de’i rtsa bar skyes pas na, de’i phyir mi zad pa’o. 
akṣayamatir āha: tat tathāgatasya cittaṃ, bhadanta śāradvatīputrākṣayaṃ, tad bodhicittaṃ tasya mūlam utpādyate, tasmād akṣayam; 
Akṣayamati said:
– The mind of the Tathāgata [namely the knowledge of omniscience (sarvajñajñāna) ], reverend Śāradvatīputra, is imperishable; that thought of awakening is generated as its root, which is why it is imperishable [when the fruit (phala) is imperishable, its cause (hetu) is also imperishable]; 
de bźin gśegs pa’i sems de ni mi zad pa ste, byaṅ chub kyi sems de ni de’i rtsa bar skyes źes bya ba la sogs pas byaṅ chub kyi sems de mi zad pa’i gtan tshigs rnam pa gźan gyis bstan te, de bźin gśegs pa’i sems ni thams cad mkhyen pa’i ye śes la bya ste, de ni ’khor ba’i mtha’i bar du mi zad pa yin la, byaṅ chub kyi sems ni de’i rtsa ba yin pas na ’bras bu mi zad pa’i phyir rgyu yaṅ mi zad pa’o źes bstan pa’o. 
btsun pa śa ra dva ti’i bu, de bźin gśegs pa’i tshul khrims daṅ, tiṅ ṅe ’dzin daṅ, śes rab daṅ, rnam par grol ba daṅ, rnam par grol ba’i ye śes mthoṅ ba’i phuṅ po rnams mi zad pa ste, byaṅ chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir mi zad pa’o. 
tathāgatasya śīlasamādhiprajñāvimuktivimuktijñānadarśanaskandhā, bhadanta śāradvatīputrākṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam; 
The heaps of morality, concentration, insight, liberation and the vision of the knowledge of liberation of the Tathāgata, reverend Śāradvatīputra, are imperishable; that thought of awakening is generated as their root, which is why it is imperishable; 
btsun pa śā ri’i bu, de bźin gśegs pa’i tshul khrims daṅ źes bya ba la sogs pas zad pa med pa’i phuṅ po lṅa mi zad pa’i rtsa ba yin pas byaṅ chub kyi sems kyaṅ mi zad pa’o źes bstan pa’o. 
btsun pa śa ra dva ti’i bu, de bźin gśegs pa’i bsam gtan daṅ, rnam par thar pa daṅ, tiṅ ṅe ’dzin daṅ, sñoms par ’jug pa rnams mi zad pa ste, byaṅ chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir de mi zad pa’o. 
tathāgatasya dhyānavimokṣasamādhisamāpattayo, bhadanta śāradvatīputrākṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam; 
The meditations, liberations, concentrations and states of meditation of the Tathāgata, reverend Śāradvatīputra, are imperishable; that thought of awakening is generated as their root, which is why it is imperishable; 
btsun pa śa ra dva ti’i bu, de bźin gśegs pa’i bsam gtan daṅ źes bya ba la sogs pas ñan thos daṅ raṅ saṅs rgyas dag gis bsam gtan la sogs pa lta bu mya ṅan las ’das pa’i mthar thug pas zad pa ma yin gyi, de bźin gśegs pa’i bsam gtan la sogs pa miṅ gis smos pa de dag mi gnas pa’i mya ṅan las ’das pa’i tshul gyis mi zad pa ste, de’i rgyu yin pas na byaṅ chub kyi sems kyaṅ de’i phyir mi zad pa bstan te, rtsa ba źes bya ba ni rgyu yin par lta’o. de la bsam gtan la sogs pa ni bsam gtan gyi pha rol tu phyin pa’i skabs nas bśad par bya’o. 
btsun pa śa ra dva ti’i bu, de bźin gśegs pa’i sbyin pa daṅ, tshul khrims daṅ, bzod pa daṅ, brtson ’grus daṅ, bsam gtan daṅ, śes rab kyi pha rol tu phyin pa rnams mi zad pa ste, byaṅ chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir mi zad pa’o. 
tathāgatasya dānaśīlakṣāntivīryadhyānaprajñāpāramitā, bhadanta śāradvatīputrākṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam; 
The generosity, morality, tolerance, vigour, meditation and insight of the Tathāgata, reverend Śāradvatīputra, are imperishable; that thought of awakening is generated as their root, which is why it is imperishable; 
bstan pa daṅ ldan pa’i khyad par gyis ni tshul khrims rnam par dag pa’i yan lag rnams mdo daṅ rgyas par bstan pa ni de bźin gśegs pa’i sbyin pa daṅ źes bya ba nas btaṅ sñoms mi zad pa źes bya ba’i bar gyis bstan te, de bźin gśegs pa’i pha rol tu phyin pa drug mi zad pa’i rgyu byaṅ chub kyi sems de yin pas na mi zad par bstan to. 
btsun pa śa ra dva ti’i bu, de bźin gśegs pa’i byams pa daṅ, sñiṅ rje daṅ, dga’ ba daṅ, btaṅ sñoms mi zad pa ste; byaṅ chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir de mi zad pa’o. 
tathāgatasya maitrīkaruṇāmuditopekṣā, bhadanta śāradvatīputrākṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam; 
The friendliness, compassion, joy and equanimity of the Tathāgata, reverend Śāradvatīputra, are imperishable; that thought of awakening is generated as their root, which is why it is imperishable; 
de bźin gśegs pa’i byams pa daṅ źes bya ba la sogs pas byaṅ chub kyi sems de de bźin gśegs pa’i tshad med pa bźi’i rgyu yin pas mi zad par bstan pa’o. 
btsun pa śa ra dva ti’i bu, de bźin gśegs pa’i stobs bcu daṅ, mi ’jigs pa bźi daṅ, saṅs rgyas kyi chos ma ’dres pa bco brgyad rnams mi zad pa ste, byaṅ chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir de mi zad pa’o. 
tathāgatasya daśabalacaturvaiśāradyāṣṭādaśāvenikabuddhadharmā, bhadanta śāradvatīputrākṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam; 
The ten powers, four kinds of absence of fear and eighteen peculiar qualities of the Tathāgata, reverend Śāradvatīputra, are imperishable; that thought of awakening is generated as their root, which is why it is imperishable; 
 
btsun pa śa ra dva ti’i bu, mdor na saṅs rgyas kyi chos thams cad mi zad pa ste, byaṅ chub kyi sems de ni de dag gi rtsa bar skyes pas na, de’i phyir de mi zad pa’o. 
saṃkṣepato, bhadanta śāradvatīputra, sarvabuddhadharmā akṣayās, tad bodhicittaṃ teṣāṃ mūlam utpādyate, tasmād akṣayam. 
In short, reverend Śāradvatīputra, all the qualities of a Buddha are imperishable; that thought of awakening is generated as their root, which is why it is imperishable; 
saṅs rgyas kyi chos lhag ma rnams sdud pa’i phyir yon tan khyad par du ’phags pa rnams mdor bstan pa ni de bźin gśegs pa’i stobs bcu źes bya ba nas mdor na saṅs rgyas kyi chos thams cad mi zad pa źes bya ba’i bar gyis bstan te, stobs bcu la sogs pa saṅs rgyas kyi chos rnams mi zad pa’i rgyu yin pas na de’i phyir byaṅ chub kyi sems de mi zad par bstan pa’o; mdor na saṅs rgyas kyi chos thams cad mi zad pa źes bya ba ni saṅs rgyas kyi chos thams cad mi gnas pa’i mya ṅan las ’das pa’i tshul gyis mi zad pa ste, de dag gi rgyu gyur pa’i phyir byaṅ chub kyi sems yaṅ mi zad pa’o.
42b4-7: rgyu yoṅs su mi zad pa las brtsams nas smras pa dkon mchog ces bya ba la sogs pa’o, rgyu yoṅs su mi zad pa yaṅ rnam pa brgyad kyis ston te, gaṅ źe na? dkon mchog gsum gcig nas gcig tu rgyun mi ’chad pa daṅ, sems can gyi khams bsruṅ bar bya ba’i phyir rgyun mi ’chad pa daṅ, sems bskyed pa yaṅ śes pa de bskyed pa daṅ, śes pa yaṅ thams cad kyis bsgrubs pa daṅ, de yaṅ dus tshad med pas bzuṅ ba daṅ, sems bskyed pa de yaṅ ’dus ma byas par yoṅs su bsṅos pa mthur gyur pa daṅ, rigs pa’i don bya ba la yoṅs su bsṅo ba daṅ, raṅ gi don yoṅs su rdzogs pa’i phyir ro. The sixth kind of imperishability. 
dkon mchog gsum gyi rigs rgyun mi gcod pas na, mi zad pa’o;  sems can gyi khams mi zad pas na, mi zad pa’o;  de’i ye śes la btaṅ bas na, mi zad pa’o;  sems can thams cad kyi sems kyi spyod pa rtogs pas na, mi zad pa’o;  sṅon gyi smon lam gyi rgyun mi gcod pas na, mi zad pa’o;  ’dus ma byas su bsṅos pas na, mi zad pa’o;  ’dus ma byas la sems can yoṅs su smin par byed pas na, mi zad pa’o;  zad pa śes pa daṅ, mi skye ba śes pa mi zad pas na, mi zad pa’o;  ’byuṅ ba med ciṅ ’jig pa med pas na, mi zad pa’o;  chos thams cad gzod ma nas zad pa ste, ye śes de mṅon par rtogs pas na, mi zad pa’o. 
triratnavaṃsānupacchedatvād akṣayam;  sattvadhātvakṣayatvād akṣayam;  tajjñānopanāmitatvād akṣayam;  sarvasattvānāṃ cittacaryāviniścayatvād akṣayam;  pūrvapraṇidhānāpratiśrambhaṇatvād akṣayam;  asaṃskṛtāya pariṇāmanatvād akṣayam;  asaṃskṛtāya sattvaparipācanatvād akṣayam;  kṣayajñānānutpādajñānākṣayatvād akṣayam;  anudayāvyayatvād akṣayam;  sarvadharmā ādyakṣayāḥ, tajjñānābhisamayatvād akṣayam. 
[6. The cause never comes to an end (aparikṣīṇahetu):] Since it keeps the succession of the three jewels unbroken it is imperishable;  since the sphere of living beings is imperishable it is imperishable [having the endless sphere of all living beings as its object (ālambana) ];  since it is bent upon knowledge of that [fact that the sphere of living beings is imperishable] it is imperishable;  since it is discerning the mental behaviour of all beings it is imperishable;  since it is not to break any of one’s former vows it is imperishable;  since it is transformed into the unconditioned it is imperishable;  since it matures beings for the unconditioned it is imperishable;  since its knowledge of cessation, its knowledge of unbornness is imperishable, it is imperishable;  [and, 7. according to the highest truth (paramārthatas),] since it does not arise nor disappear it is imperishable;  since it is [the cause of] complete comprehension of the fact that all moments of existence are originally imperishable it is imperishable. 
de la dkon mchog gsum gyi rigs rgyun mi gcod pas na, mi zad pa’o źes bya bas dkon mchog gsum gcig nas gcig tu rgyun mi ’chad pa bstan te, byaṅ chub kyi sems las dkon mchog gsum gyi rigs rgyun mi ’chad par ’gyur te, gaṅ mtha’ zad ciṅ med par mi ’gyur ba’i rgyu ni mi zad pa’o źes bya ba’i tha tshig go.  sems can gyi khams mi zad pas na, mi zad pa’o źes bya bas sems can gyi khams bsruṅ bar bya ba’i phyir der rgyun mi ’chad par bstan te, byaṅ chub kyi sems de sems can gyi khams thams cad la dmigs la sems can gyi khams ni mtha’ yas zad mi śes te, de’i phyir de la dmigs pa’i sems de yaṅ mi zad pa’o.  de’i ye śes btaṅ bas na, mi zad pa’o źes bya bas sems bskyed pa yaṅ śes pa de bskyed pa bstan te, sems can gyi khams mi zad pa la dmigs pa’i ye śes de’i rgyu la btaṅ źes bya ste, ye śes de mi zad pas na de’i rgyu byaṅ chub kyi sems de yaṅ mi zad pa’o.  sems can thams cad kyi sems kyi spyod pa rtogs pas na, mi zad pa’o źes bya bas śes pa yaṅ thams cad kyis bsgrubs pa bstan te, sems can gcig gi sems kyi spyod pa yaṅ mi śes na, sems can thams cad kyi sems kyi spyod pa lta ci smos te, byaṅ chub kyi sems de yaṅ sems can de dag gi sems kyi spyod pa rtogs pas na mi zad pa źes bya’o.  sṅon gyi smon lam gyi rgyun mi gcod pas na, mi zad pa’o źes bya bas de yaṅ dus tshad med pas yoṅs su bzuṅ ba ste, byaṅ chub sems dpa’i sṅon gyi smon lam mtha’ yas pa’i rgyun las byaṅ chub kyi sems ’di ’byuṅ ste, sṅon gyi mtha’ zad mi śes pa’i phyir mi zad pa’o źes bśad pa’o.  ’dus ma byas su bsṅos pas na, mi zad pa’o źes bya bas sems bskyed pa de yaṅ ’dus ma byas par yoṅs su bsṅos pas mthur gyur pa bstan te, byaṅ chub kyi sems de de bźin ñid ’dus ma byas zad mi śes pa rtogs pa’i rgyur bsṅos pas na mi zad pa’o.  ’dus ma byas la sems can yoṅs su smin par byed pas na, mi zad pa’o źes bya bas rigs pa’i don rgyas par yoṅs su bsṅo ba bstan te, sems can thams cad zad mi śes pa’i ’dus ma byas pa dgod pa’i phyir byaṅ chub tu sems bskyed pas na mi zad pa’o.  zad pa śes pa daṅ mi skye ba śes pa mi zad pas na, mi zad pa’o źes bya bas raṅ gi don yoṅs su rdzogs par bstan te, zad pa daṅ mi skye ba śes pa thob par bya ba’i phyir sems bskyed pas na mi zad pa’o.  don dam par yaṅ rnam par gñis kyis bstan te, raṅ bźin daṅ, dmigs pa’i rig pa’o. The seventh kind of imperishability.
raṅ bźin yaṅ dag pa ñid de; de yaṅ ’byuṅ ba med ciṅ ’jig pa med pas na, mi zad pa’o źes bya bas bstan te, byaṅ chub kyi sems de’i ṅo bo ñid la skye ba daṅ ’gag pa med pa’i phyir mi zad pa źes bya’o. 
dmigs pa’i rig pa ni chos thams cad gzod ma nas dag par dag par śes pa’i ye śes te, de yaṅ chos thams cad gzod ma nas zad pa ste, ye śes de mṅon par rtogs pas na, mi zad pa’o źes bya bas bstan te, chos thams cad gzod ma nas ma skyes pa’i ye śes mṅon par rtogs pa ’byuṅ ba’i rgyu yin pas na mi zad pa’o źes bya ba’i tha tshig go.
43b3-4: de la rnam pa drug gis rgyun mi zad pa yin te, thams (44b end, Q 53a3) cad la rig par bya’o; bdun pas ni skad cig gis ’jig pa mi zad pa bstan to. sems bskyed pa de bdun yaṅ mdor na rnam pa gñis su rig par bya ste, yaṅ dag par blaṅ ba’i mtshan ñid daṅ, chos ñid kyis thob pa ste, thog ma’i gcig daṅ, lhag ma’i rnam pa daṅ rim bźin du sbyor ro. The seventh kind of imperishability, then, corresponds to the description of the imperishability of momentariness (kṣaṇabhaṅgākṣayatā), while the former six correspond to the imperishability of continuity (prabandhākṣayatā). 
btsun pa śa ra dva ti’i bu, ’di ni byaṅ chub sems dpa’ rnams kyi byaṅ chub kyi sems mi zad pa’o. 
idam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayaṃ bodhicittam. 
This, reverend Śāradvatīputra, is called the bodhisattva’s imperishable thought of awakening. 
sems bskyed pa mi zad pa bśad zin to. 
 
IV. Tatphala 
IV. The Fruit Thereof 
 
 
2nd akṣaya: Āśaya 
2nd Imperishable: Intention. 
 
btsun pa śa ra dva ti’i bu, gźan yaṅ byaṅ chub sems dpa’ rnams kyi bsam pa yaṅ mi zad pa ste, de ci’i phyir źe na? 
punar aparam, bhadanta śāradvatīputra, bodhisattvānām āśayo ’py akṣayaḥ. tat kasya hetoḥ? 
Further, reverend Śāradvatīputra, the bodhisattvas’ intention is also imperishable. Why? 
thams cad du ’gro ba’i byaṅ chub sems dpa’ ni rnam pa gsum ste: ṅes pa daṅ, khur mi ’dor ba daṅ, khyad par du ’gro ba’o. de la ṅes pa ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub kyi ’bras bu daṅ de’i rgyu lam bsgom pa la dad pa daṅ mos pa bstan pa gaṅ yin pa ste; de bstan pa’i phyir btsun pa śa ra dva ti’i bu gźan yaṅ byaṅ chub sems dpa’ rnams kyi bsam pa yaṅ mi zad ces bya ba la sogs pa gsuṅs so. bsam pa daṅ sbyor ba daṅ lhag pa’i bsam pa mi zad pa gsum ni bsdus pa’i don las de’i ’bras bu źes smos pa yin te, chos ’di gsum ni byaṅ chub tu sems bskyed pa’i ’bras bu yin pa’i phyir ro – "The bodhisattvas who move everywhere (sarvatraga) are of three types: 1) the one established (niyata), 2) the one not putting down the burden (anikṣiptabhāra), and 3) the one who distinguishes himself (viśeṣagāmin). Then, the one established 
bsam pa de yaṅ ma byas pas na, bcos ma ma yin no;  g-yo med pas na, byas pa ma yin no;  rab tu rtogs pas na, g-yo med pa’o;  sgyu med pas na, rab tu rtogs pa’o;  dag pas na, sgyu med pa’o;  draṅ bas na, dag pa’o;  gya gyu med pas na, draṅ ba’o;  gsal bas na, gya gyu med pa’o;  mi mñam pa med pas na, gsal ba’o;  sra bas na, mi mñam pa med pa’o;  mi phyed pas na, sra ba’o;  mkhraṅ bas na, mi phyed pa’o; mi g-yo bas na, mkhraṅ ba’o;  mi gnas pas na, mi g-yo ba’o;  de la ma chags pas na, mi gnas pa’o;  bye brag tu ’phags pas na, de la ma chags pa’o;  ma smad pas na, bye brag tu ’phags pa’o;  legs par byas pa’i las kyi phyir, ma smad pa’o;  ma bśuṅs pas na, legs par byas pa’i las so;  ’gyod pa med pas na, ma bśuṅs pa’o;  gduṅ ba med pas na, ’gyod pa med pa’o;  bden par gyur pas na, mi gduṅ ba’o;  slu ba med pas na, bden par gyur pa’o;  ji skad smras ba de bźin byed pas na, mi slu ba’o;  legs par byas pas na, ji skad smras ba de bźin byed pa’o;  rjes su sbyor ba med pas na, legs par byas pa’o;  ’khrul pa med pas na, rjes su sbyor ba med pa’o;  legs par gnas pas na, ’khrul pa med pa’o;  phyir mi zlogs pas na, legs par gnas pa’o;  sems can la lta bas na, phyir mi zlogs pa’o;  sñiṅ rje chen po’i rtsa ba yin pas na, sems can la lta ba’o;  yoṅs su mi skyo bas na, sñiṅ rje chen po’i rtsa ba’o;  sems can yoṅs su smin par bya ba’i cho ga śes pas na, yoṅs su mi skyo ba’o;  bdag la bde ba med pas na, sems can yoṅs su smin par bya ba’i cho ga śes pa’o;  lan mi re bas na, bdag la bde ba med pa’o;  zaṅ ziṅ med pas na, lan re ba med pa’o;  chos la rton par gyur pas na, zaṅ ziṅ med pa’o;  sems can mthu chuṅ ba rnams la lta bas na, chos la rton par gyur pa’o;  dpuṅ gñen du gyur pas na, sems can mthu chuṅ ṅu la lta ba’o;  skyabs su gyur pas na, dpuṅ gñen du gyur pa’o;  mgon du gyur pas na, skyabs su gyur pa’o; ñon mi moṅs pas na, mgon du gyur pa’o;  śin tu brtags pas na, ñon mi moṅs pa’o;  brgal ba med pas na, śin tu brtags pa’o;  bsam pa dge bas na, brgal ba med pa’o;  ci yaṅ med pas na, bsam pa dge ba’o;  śin tu yoṅs su dag pas na, ci yaṅ med pa’o;  śin tu dkar bas na, śin tu yoṅs su dag pa’o;  naṅ dri ma med pas na, śin tu dkar ba’o;  phyi rol dag pas na, naṅ dri ma med pa’o;  rnam pa thams cad yoṅs su dag pas na, phyi rol dag pa’o. 
sa khalu punar āśayo ’kṛtrimo ’kṛtakatvāt;  akṛtako niḥśāṭhyatvāt;  niḥśāṭhyaḥ suviditatvāt;  suvidito nirmāyatvāt;  nirmāyaḥ śuddhatvāt;  śuddha ṛjukatvāt;  ṛjuko ’kuṭilatvāt;  akuṭilaḥ spaṣṭatvāt;  spaṣṭo ’viṣamatvāt;  aviṣamaḥ sāratvāt;  sāro ’bhedyatvāt;  abhedyo dṛḍhatvāt; dṛḍho ’calitatvāt;  acalito ’niśritatvāt;  aniśrito ’tanmayatvāt;  atanmayo viśiṣṭatvāt;  viśiṣṭo ’ninditatvāt;  aninditaḥ sukṛtakarmakāritayā;  sukṛtakarmakāry aprakṣveditatvāt;  aprakṣvedito ’kaukṛtyatvāt;  akaukṛtyo ’tāpatvāt;  atāpaḥ satyabhūtatvāt;  satyabhūto ’viṣaṃvādakatvāt;  aviṣaṃvādako yathāvāditathākāritvāt;  yathāvāditathākārī sukṛtatvāt;  sukṛto ’nanuyogatvāt;  ananuyogo ’skhalitatvāt;  askhalitaḥ susthitatvāt;  susthito ’vinivartanīyatvāt;  avinivartanīyaḥ sattvāvekṣatvāt;  sattvāvekṣo mahākaruṇāmūlatvāt;  mahākaruṇāmūlo ’parikheditatvāt;  aparikheditaḥ sattvaparipācanavidhijñatvāt;  sattvaparipācanavidhijño ’nātmasukhatvāt;  anātmasukho niṣpratikāratvāt;  niṣpratikāro nirāmiṣatvāt;  nirāmiṣo dharmapratiśaraṇabhūtatvāt;  dharmapratiśaraṇabhūto durbalasattvāvekṣatvāt;  durbalasattvāvekṣas trāṇabhūtatvāt;  trāṇabhūtaḥ śaraṇabhūtatvāt;  śaraṇabhūtaḥ parāyaṇbhūtatvāt; parāyaṇabhūto ’kliṣṭatvāt;  akliṣṭaḥ suparīkṣitatvāt;  suparīkṣito ’nākṣiptatvāt;  anākṣiptaḥ kuśalāśayatvāt;  kuśalāśayo niṣkiṃcanatvāt;  niṣkiṃcanaḥ supariśuddhatvāt;  supariśuddhaḥ suśuklatvāt;  suśuklo ’dhyātmavimalatvāt;  adhyātmavimalo bāhyaśuddhatvāt;  bāhyaśuddhaḥ sarvākārapariśuddhatvāt. 
[The imperishability of intention is characterized by ten properties (lakṣaṇa), 1. the property of purity (viśuddhalakṣaṇa):] That intention, then, is not artificial since it is not made up [so as to hope for retribution, having a motive, it is not done for the sake of anything else. Having no motive (ahetuka), it is the cause of imperishability in great awakening (mahābodhyakṣayatāhetu), and thus, having that essence, it should be known as imperishable];  not made up since it is without hypocrisy [having no view to others with the intention of cheating or deceiving them];  without hypocrisy since it is right understanding [hypocrisy and pretence arise from perverted viewpoints];  right understanding since it is without pretence;  without pretence since it is pure [having subdued the habits (vāsanā) of hypocrisy and pretence].  [2. Property of penetration (praveśalakṣaṇa):] It is pure since it is straight;  straight since it is not crooked;  not crooked since it is clear [in meaning which is to be taught];  clear since it is not uneven;  not uneven since it is firm;  [3. Property of not turning back (avivartyalakṣaṇa):] It is firm since it is not broken [by anger when hurt];  not broken because it is stable [in practising the good of others]; stable since it is unwavering [in promise];  unwavering since it is not dependent [on material things, or even the impermanence in the five parts of vices in the personality (kleśaskandha) ];  not dependent since it is not attached to that;  [4. Property of expectation (spṛhālakṣaṇa):] It is not attached [to material things, seeking joy transcending the world] since it is totally different;  totally different since it is irreproachable;  irreproachable since it is doing good actions;  doing good actions since it is not blamed in secrecy [as inconsistent, entering both the way to extinction and the worldly way (saṃsāranirvāṇamārgapratipanna), sometimes practising good (kuśalacarita) and sometimes practising bad (akuśalacarita) ];  not blamed in secrecy because it is free from remorse;  [5. Property of unpervertedness (aviparītalakṣaṇa):] It is free from remorse since it is without distress;  without distress since it is true,  true since it is not breaking one’s word;  not breaking one’s word since it is doing what has been promised;  doing what has been promised since it is well done;  well done since it is without reprehension [in not inducing remorse in another by saying his action is bad];  [6. Property of not forgetting (amuṣitasmṛtilakṣaṇa):] It is without reprehension since it is unerring;  unerring since it is steady;  steady since it is not falling back [from the incomparable awakening];  not falling back since it has regard for living beings [in making the good of others more important than one’s own];  [7. Property of purity of cause (hetuviśuddhilakṣaṇa):] It is regard for living beings since it is rooted in great compassionṭ Tg ci 45b7-46a1 ::: rgyu rnam par dag pa’i mtshan ñid kyaṅ rnam pa drug ste, sñiṅ rje chen po’i rtsa ba daṅ, sbyor ba mi gtoṅ ba daṅ, sbyor ba sgrub pa daṅ, gźan la phan pa’i rgyu ma yin pa’i bde ba mi dgos pa daṅ, gźan la phan pa’i rgyus bde ba ñid du gyur pa daṅ, sems can gyi don byed pas bde ba’i don du gyur pa’o.æææ46a1-3de la sñiṅ rje chen po’i rtsa ba yin pas na, sems can la lta ba’o źes bya bas sñiṅ rje chen po’i rtsa ba bstan te, byaṅ chub sems dpa’i bsam pa rnam par dag pa ste, sñiṅ rje chen po’i rtsa ba daṅ rgyur gyur pa’i phyir sems can gyi don bya ba la lta ba’o. de la rnam pa gsum gyi phyir sñiṅ rje chen po źes bya ste, rgyu che ba ni bsod nams daṅ ye śes kyi tshogs dpag tu med pa bsags pa las byuṅ ba’i phyir ro; dmigs pa chen po ni stoṅ gsum gyi stoṅ chen po’i sems can thams cad la dmigs pa’i phyir ro; rgyud chen po ni sñiṅ rje chen po de ñan thos daṅ raṅ saṅs rgyas kyi sems kyi rgyud la mi ’byuṅ gi, de bźin gśegs pa daṅ byaṅ chub sems dpa’ rnams kyi rgyud la ’byuṅ ba’i phyir ro.  rooted in great compassion since it is indefatigable;  indefatigable since it is the knowledge of the way to bring beings to maturity;  knowing the way to bring beings to maturity since it is not seeking self-centered pleasure;  not seeking self-centered pleasure since it is not hoping for recompense;  not hoping for recompense since it is unattached to material things;  [8. Property of purity of object (ārambaṇaviśuddhilakṣaṇa):] It is unattached to material things since it is confidence in religion;  confidence in religion since it is regard for weak living beings;  regard for weak living beings since it is a protection;  protection since it is a refuge;  a refuge since it is the principal aim; and the principal aim since it is without vices;  [9. Property of purity of mental effort (manasikāraviśuddhilakṣaṇa):] It is without vices since it has well understood [that which things are (dharmāṇāṃ tattvam) ];  having well understood since it is beyond abuse;  beyond abuse since it is good intention;  good intention since it is not anything in particular;  not anything in particuar since it is completely pure;  [10. Property of purity of viewpoint (dṛṣṭiviśuddhilakṣaṇa):] It is completely pure since it is very white;  very white because of inner stainlessness [in being without the stain which is the error of imagining distinguishing marks (nimittavikalpa) of thought (citta) ];  inner stainlessness because of outer purity, [he does not give up existence (saṃsāra) – since understanding outer moments of existence as empty (śūnya), outer moments of existence are pure];  outer purity because of complete purity in all aspects. 
bsam pa mi zad pa de yaṅ mtshan ñid rnam par bcus bstan te, rnam par dag pa’i mtshan ñid daṅ, ’jug pa’i mtshan ñid daṅ, mi ldog pa’i mtshan ñid daṅ, re ba’i mtshan ñid daṅ, phyin ci ma log pa’i mtshan ñid daṅ, brjed mi ṅas pa’i (Q 53b) mtshan ñid daṅ, rgyu’i mtshan ñid daṅ, dmigs pa’i rnam par dag pa’i mtshan ñid daṅ, yid la byed pa rnam par dag pa’i mtshan ñid daṅ, lta ba rnam par dag pa’i mtshan ñid do.
de la rnam par dag pa’i mtshan ñid kyaṅ rnam pa lṅas bstan te, phan btags pa la mi re ba daṅ, gźan du mi lta ba daṅ, ma rmoṅs pa daṅ, bdag daṅ gźan gyi khyad mi sgrun pa daṅ, bag chags ’joms pa’o.
44a2-4: de la bsam pa de yaṅ ma byas pas na, bcos ma ma yin no źes bya bas phan btags pa la mi re ba bstan te, de la phan btags śiṅ sbyin pa byin na slar yaṅ bdag la phan ’dogs par byed do źes, de’i phyir sbyin pa byed pa ni byas pa źes bya ste. de lta bu’i bsam pas gźan gyi bya ba mi byed pas ma byas pa’o, de’i phyir na bcos ma ma yin źes bya ste, rgyu med ces bya ba’i don to. de ltar yoṅs su dag ciṅ rgyu med pa de ni byaṅ chub chen por zad mi śes pa’i rgyu daṅ raṅ bźin yin pas mi zad par rig par bya’o. 
g-yo med pas na, byas pa ma yin no źes bya bas gźan du mi lta ba bstan te, g-yo ni sems can rnams la brid ciṅ slu bar sems pa’o. de lta bu’i bsam pa med pas na byas pa ma yin pa źes bya’o.  rab tu rtogs pas na, g-yo med pa’o źes bya bas ma rmoṅs pa bstan te, g-yo daṅ sgyu la sogs pa ni phyin ci log gi lta ba las byuṅ gi yaṅ dag pa’i don phyin ci ma log par rtogs pa la g-yo sgyu mi srid pa’i phyir ro.  sgyu med pas na, rab tu rtogs pa’o źes bya bas bdag daṅ gźan gyi khyad mi sgrun pa bstan te, gźan du smra źiṅ gźan du sems pa ni sgyu ste, de ’dra ba’i bsam pa med pas na rab tu rtogs pa źes bya’o.  dag pas na, sgyu med pa’o źes bya bas bag chags ’joms pa bstan te, g-yo daṅ sgyu’i (Q 54a) bag chags dag pas na sgyu daṅ bsam pa med do.
44a6-7:’jug pa’i mtshan ñid kyaṅ rnam pa lṅa ste, byas nas ’byuṅ źiṅ ’jug pa daṅ, ma byas kyaṅ ’jug pa daṅ, dus su ’jug pa daṅ, mi skyo bar ’jug pa daṅ, rab tu ’jug pa’o. 
de la draṅ bas na, dag pa’o źes bya bas byas nas ’byuṅ źiṅ ’jug pa bstan te, sems la g-yo sgyu med pa ni draṅ ba źes bya ste, de bas na dag pa’o.  gya gyu med pas na, draṅ ba’o źes bya bas ma byas kyaṅ ’jug pa bstan te, gya gyu ni tshig rnams rluṅ bskur źiṅ kha sgyur bar byed pa ste, de lta bu med pas na draṅ ba’o.  gsal bas na, gya gyu med pa’o źes bya bas dus su ’jug pa bstan te, brjod par bya ba’i don gsal bar ston pas gya gyu med pa’o.  mi mñam pa med pas na, gsal ba’o źes bya bas mi skyo bar ’jug pa bstan te, mi mñam pa ni sṅa phyi mi mthun źiṅ ’gal ba la bya ste, de med pas na gsal ba’o.  sra bas na mi mñam pa med pa’o źes bya bas rab tu ’jug pa bstan te, sra ba ni brtan źiṅ sñiṅ por gyur pa la bya ste, mi mthun pa daṅ ’gal ba’i rkyen mi ’byuṅ źes bya ba’i don to.  mi ldog pa’i mtshan ñid kyaṅ rnam pa bźi ste, gnod pa byas kyaṅ ’jug pa daṅ, sbyor ba mi gtoṅ ba daṅ, zaṅ ziṅ gis mi ’khol ba daṅ, des bde ba ñid du ma gyur pa’o.
44b3-4: de la mi phyed pas na, sra ba’o źes bya bas gnod pa byas kyaṅ ’jug pa bstan te, phyed pa ni gźan gyis gnod pa byas na źe sdaṅ gis phyir gnod par bya bar bsams pa ste, de med pas na sra ba’o. 
mkhraṅ bas na, mi phyed pa’o; mi g-yo bas na, mkhraṅ ba’o źes bya bas sbyor ba mi gtoṅ ba bstan te, sems can gyi don bya ba las gźan du mi ’gyur bas na mkhraṅ ba źes bya ste, de bas na mi phyed pa’o; ji ltar khas blaṅs pa las ’gyur ba med pa ni mi g-yo ba źes bya ste, de bas na mkhraṅ ba’o.  mi gnas pas na, mi g-yo ba’o źes bya bas zaṅ ziṅ gis mi ’khol ba bstan te, rñed pa daṅ bkur sti la sogs pa’i zaṅ ziṅ la mi bsten pas mi gnas pa ste, zaṅ ziṅ la ma chags źes bya ba’i don to; rnam par gźan du na ñon moṅs pa’i phuṅ po lṅa la mi rten pas mi rtag par mi ’gyur źes bya ba’i don to.
Following the Tibetan interpretation. Alternatively "not consisting of that". tad, "that", refers to the skandhas and ānimiṣa according to ṭ. fol. 44b6-7: de la ma chags pas na mi gnas pa’o źes bya bas des bde ba ñid du mi ’gyur ba bstan te, de la źes bya ba ni phuṅ po lṅa daṅ zaṅ ziṅ de dag la ma chags pa’i phyir mi gnas pa’o źes bya ba’i don to. Cf. Kpv. p. 1986-9, Kośa p. 2742, Bbh. p. 5415 on (a)tanmaya. 
re ba’i mtshan ñid kyaṅ rnam pa lṅa ste, de khyad źugs pa’i bde ba thob pa daṅ, kha na ma tho ba med pa daṅ, tshul bźin yid la byed pa’i bsam pa mṅon par ’du byed pa daṅ, rtag pa daṅ, yaṅ dag pa’i bden pa’o.  de la bye brag tu ’phags pas na, de la ma chags pa’o źes bya bas khyad źugs pa’i bde ba thob pa bstan te, bye brag tu ’phags pa ni ’jig rten las ’das pa’i bde ba thob pa la bya ste, ji ltar ’jig rten las ’das pa’i bde ba thob pa’i phyir ’jig rten gyi zaṅ ziṅ la ma chags pa’o.  ma smad pas na, bye brag tu ’phags pa’o źes bya bas kha na ma tho ba med pa bstan te, kha na ba tho ba’i chos ni smad pa’o, sdig pa kha na ma tho ba’i chos ma byas pas bye brag tu ’phags te, ’jig rten las ’das pa’i bde ba thob bo.  legs par byas pa’i las kyi phyir, ma smad pa’o źes bya bas tshul bźin yid la byed pa’i bsam pa mṅon par ’du byed pa bstan te, lus daṅ, ṅag daṅ, yid gsum gyi sgo nas mi dge ba’i las ma byas pa’i phyir ma smad pa’o.  ma bśuṅs pas na, legs par byas pa’i las so źes pas rtag pa bstan te, ’khor ba daṅ mya ṅan las ’das pa’i lam la ’jug pa’am, ched ’ga’ dge ba spyod pa ched ’ga’ mi dge ba spyod pa ni bśuṅs pa źes bya ste, de ltar bśuṅs pa’i las mi byed pas na legs par byed pa źes bya’o. prakṣvedita is somewhat unclear, as notes Edg. Usually it means, also noted by Edg., to "shout"; this does not, however, seem to be the meaning here, at least not according to ṭ. Besides "sound", "noise", etc., MMW notes the meanings "curved", "crooked", "bent", "wicked", "deprived"; and bśuṅ ba means according to Chos kyi grags pa (bśuṅ ba/ dma’ ’bebs smad pa la’aṅ gśuṅ źes pa’aṅ) "despised as degenerated" or "rebuked" from gśuṅ ba (Jäschke: "to blame in whisper"). The last mentioned connects to the meanings of kṣviḍ- as "murmur", "growl". Does it have a connotation of "grumbling"?  ’gyod pa med pas na, ma bśuṅs pa’o źes bya bas yaṅ dag pa’i bden pa bstan te, ’gyod pa de mi dge ba byas nas phyis sems la gduṅ ba skyes pa ste, de lta bu med pas na ma bśuṅs pa ste, rtag tu dge ba la gnas śes bya bar ’dod do.  phyin ci ma log pa’i mtshan ñid kyaṅ rnam pa lṅa ste, phyin ci ma log pa ñid daṅ, luṅ gi ’byuṅ ba daṅ, dam bcas pa las ’byuṅ ba daṅ, dge ba daṅ, rigs pa daṅ ldan pa’o.  gduṅ ba med pas na ’gyod pa med pa’o źes bya bas phyin ci ma log pa ñid bstan te, gduṅ ba rtag tu sems la mi bde ba ’byuṅ ste, de med pas na ’gyod pa med pa’o.  bden par gyur pas na, mi gduṅ ba’o; slu ba med pas na, bden par gyur pa’o źes bya bas luṅ gi ’byuṅ ba bstan te, byas pa don grub bo źes sṅar smras la, phyis ma byas na byas pa don med par gyur to źes gduṅ ba skye’i, sṅar byas pa de bźin du phyis kyaṅ ’grub par ’gyur te, bden pas na mi gduṅ ba yin la, sṅar bsgrubs pa de bźin du phyis kyaṅ ’grub ste, phyis slu ba med pas na bden par gyur pa’o ji skad smras pa de bźin du byed pas na mi slu ba’o źes bya bas dam bcas pa las ’byuṅ ba bstan te, ji skad khas blaṅs śiṅ dam bcas pa de bźin du phyis sgrub ciṅ byed pas mi slu ba’o.  legs par byas pas na, ji skad smras pa de bźin byed pa’o źes bya bas dge ba bstan te, rtag tu dge ba ’ba’ źig byas pas ji skad sṅar khas blaṅs pa de bźin du phyis kyaṅ ’grub par ’gyur ro.  rjes su sbyar ba med pas, legs par byas pa’o źes bya bas rig pa daṅ ldan pa bstan te, khyod kyis ’di ltar du byas pa ñes so źes ’gyod ’debs la rjes su sbyor ba źes bya ste, de lta bu med na legs par byas pa’o.  brjed mi ṅas pa’i mtshan ñid kyaṅ rnam pa bźi ste, brjed mi ṅas pa ñid daṅ, bag yod pa daṅ, dub pa med pa daṅ, bdag pas gźan gyi don lhur byed pa’o.
45b3-4: de la ’khrul pa med pas na, rjes su sbyor ba med pa’o źes bya bas brjed pa mi ṅas pa ñid bstan te, ’khrul pa ni sdig pa mi dge ba’i chos spyod ciṅ dge ba’i chos mi spyod pa’o; de lta bu med pa ni rjes su sbyor ba med pa ste, ñes so źes ’gyod ’debs pa med do źes bya ba’i don to. 
legs par gnas pas na, ’khrul pa med pa’o źes bya bas bag yod pa bstan te, mi dge ba’i chos la bag byas pa’am, dge ba’i chos spyad pa las ’gyur ba med pas na ’khrul pa med pa’o.  phyir mi zlogs pas na, legs par gnas pa’o źes bya bas dub pa med pa bstan te, sus kyaṅ bla na med pa’i byaṅ chub las mi zlogs śiṅ bdag ñid kyaṅ ldog pa med pas na legs par gnas pa ste, ’gyur ba med par gnas źes bya ba’i don to.  sems can la lta bas na, phyir mi zlogs pa’o źes bya bas bdag pas gźan gyi don lhur byed pa bstan te, sems can gyi don bya bar sems śiṅ lta bas na bla na med pa’i byaṅ chub las phyir mi zlogs pa’o.  rgyu rnam par dag pa’i mtshan ñid kyaṅ rnam pa drug ste, sñiṅ rje chen po’i rtsa ba daṅ, sbyor ba mi gtoṅ ba daṅ, sbyor ba sgrub pa daṅ, gźan la phan pa’i rgyu ma yin pa’i bde ba mi dgos pa daṅ, gźan la phan pa’i rgyus bde ba ñid du gyur pa daṅ, sems can gyi don byed pas bde ba’i don du gyur pa’o.
46a1-3: de la sñiṅ rje chen po’i rtsa ba yin pas na, sems can la lta ba’o źes bya bas sñiṅ rje chen po’i rtsa ba bstan te, byaṅ chub sems dpa’i bsam pa rnam par dag pa ste, sñiṅ rje chen po’i rtsa ba daṅ rgyur gyur pa’i phyir sems can gyi don bya ba la lta ba’o. de la rnam pa gsum gyi phyir sñiṅ rje chen po źes bya ste, rgyu che ba ni bsod nams daṅ ye śes kyi tshogs dpag tu med pa bsags pa las byuṅ ba’i phyir ro; dmigs pa chen po ni stoṅ gsum gyi stoṅ chen po’i sems can thams cad la dmigs pa’i phyir ro; rgyud chen po ni sñiṅ rje chen po de ñan thos daṅ raṅ saṅs rgyas kyi sems kyi rgyud la mi ’byuṅ gi, de bźin gśegs pa daṅ byaṅ chub sems dpa’ rnams kyi rgyud la ’byuṅ ba’i phyir ro. 
yoṅs su mi skyo bas na, sñiṅ rje chen po’i rtsa ba’o źes bya bas sbyor ba mi gtoṅ ba bstan te, ’khor ba daṅ sems can gyi don bya ba la skyo ba med pas na sñiṅ rje chen po’i rtsa bar gyur pa źes bya’o.  sems can yoṅs su smin par bya ba’i cho ga śes pas na, yoṅs su mi skyo ba’o źes bya bas sbyor ba sgrub pa bstan te, sems can yoṅs su smin pa daṅ thar par bya ba’i thabs śes pas na cho ga śes pa ste, de bas na sems can gyi don la mi skyo ba’o.  bdag la bde ba med pas na, sems can yoṅs su smin par bya ba’i cho ga śes pa’o źes bya bas gźan la phan pa’i rgyu ma yin pa’i bde ba mi dgos pa bstan te, sems can gyi don gyi phyir bdag ñid kyi lus daṅ srog la yaṅ mi lta ba’o.  lan mi re bas na, bdag la bde ba med pa’o źes bya bas gźan la phan pa’i rgyus bde ba ñid du gyur pa bstan te, phan btags pa’i lan la re ba med pas na bdag gi bde ba med pa ste, lus daṅ srog la mi lta ba’o.  zaṅ ziṅ med pas na, lan re ba med pa’o źes bya bas sems can gyi don byed pas bde ba’i don du gyur pa bstan te, khe daṅ bkur sti’i zaṅ ziṅ la ma chags pas na phan btags pa’i lan re ba med pas na bde ba med pa ste, lus daṅ srog la mi lta ba’o.  dmigs pa rnam par dag pa’i mtshan ñid kyaṅ rnam pa lṅa ste, chos la so sor rton pa’i śes pa daṅ, ñan thos daṅ raṅ saṅs rgyas daṅ thun moṅ ma yin pa daṅ, sdug bsṅal las rnam par thar pa’i gnas su gyur pa daṅ, de’i gźi gñen po’i gnas su gyur pa daṅ, mu stegs can daṅ thun moṅ ma yin pa’o.
46b1-2: de la chos la rton par gyur pas na, zaṅ ziṅ med pa’o źes bya bas chos la so sor rton pa’i śes pa bstan te, chos don du gñer gyi rñed pa daṅ bkur sti don du mi gñer bas na zaṅ ziṅ med pa’o
sems can mthu chuṅ ba rnams la lta bas na, chos la rton par gyur pa’o źes bya bas ñan thos daṅ raṅ saṅs rgyas daṅ thun moṅ ma yin pa bstan te, ’khor ba’i sems can sdug bsṅal ba rnams kyi don bya bar lta źiṅ sems pas na chos la rton par gyur pa’o.  dpuṅ gñen du gyur pas na, sems can mthu chuṅ ṅu la lta ba’o źes bya bas sdug bsṅal las rnam par thar pa’i gnas su gyur pa bstan te, ’khor ba’i sdug bsṅal las sems can thar par byed pa’i gnas su gyur pas na mthu chuṅ ṅu la lta ba źes bya’o.  skyabs su gyur pas na, dpuṅ gñen du gyur pa’o źes bya bas de’i gñen po’i gnas su gyur pa bstan te, ’khor ba’i sdug bsṅal las thar par byed pa’i gñen po źi gnas daṅ lhag mthoṅ la bkod ciṅ bstan pa ni skyabs su gyur pa źes bya ste, de gñis ston par byed pas na dpuṅ gñen du gyur pa’o źes bya’o.  mgon du gyur pas na, skyabs su gyur pa’o; sñon mi rmoṅs pas na, mgon du gyur pa’o; źes bya bas mu stegs can daṅ thun moṅ ma yin pa bstan te, khams gsum thams cad las sems can thar par byed pa’i mgon du gyur pas na skyabs su gyur pa źes bya’o; bu smad la sogs pa la chags śiṅ byams pas mgon byed pas ni sñon rmoṅs pa’i mgon du gyur pa yin gyi, de las bzlog pa ni bsam pa rnam par dag pa’i mgon du gyur pa’o.  yid la byed pa rnam par dag pa’i mtshan ñid kyaṅ rnam pa lṅa ste, de kho na ñid śin tu rtogs pa daṅ, so so raṅ gis rig pa daṅ, raṅ bźin gyis rnam par dag pa daṅ, ñon moṅs pa thams cad rnam par dag pa daṅ, kun nas dkris pa daṅ bag la ñal spaṅs pas śin tu rnam par dag pa’o.
46b7-47a1: de la śin tu brtags pas na, sñon mi rmoṅs pa’o źes bya bas de kho na ñid śin tu rtogs pa bstan te, chos rnams kyi de kho na ñid śin tu rtogs pas na ’dod chags la sogs pas ñon mi moṅs źes bya ba’i don to. 
brgal ba med pas na, śin tu rtogs pa’o źes bya bas so so raṅ gis rig pa bstan te, brgal ba ni mtshaṅ ’bru źiṅ skyon gdags pa la bya’o; śin tu brtags pa la de lta bu mi ’byuṅ źiṅ mi srid pa’i phyir ro.  bsam pa dge bas na, de brgal ba med pa’o źes bya bas raṅ bźin gyis rnam par dag pa bstan te, raṅ bźin gyis sems rnam par dag pa ste, skyon med pas na brgal ba med pa źes bya’o.  ci yaṅ med pas na, bsam pa dge ba’o źes bya bas ñon moṅs pa thams cad rnam par dag pa bstan te, ci yaṅ ces bya ba ni ñon moṅs pa la bya la, de med pas na bsam pa dge ba źes bya’o.  śin tu yoṅs su dag pas na, ci yaṅ med pa’o źes bya bas kun nas dkris pa daṅ bag la ñal spaṅs pas śin tu rnam par dag pa bstan te, sems la ñon moṅs pa kun nas dkris pa daṅ bag la ñal spaṅs te, rnam par dag pas na ci yaṅ med pa źes bya’o.  lta ba rnam par dag pa’i mtshan ñid kyaṅ rnam pa bźi ste, bdag med pa gñis śin tu rtogs pa daṅ, mtshan ma med pa la gnas pa daṅ, ’khor ba mi gtoṅ ba daṅ, de gñis ka’i ñe ba’i ñon moṅs pa’o.
47a5: de la śin tu dkar bas na, śin tu yoṅs su dag pa’o źes bya bas bdag med pa gñis śin tu rtogs pa bstan te, gaṅ zag daṅ chos la bdag med par rtogs pas ñon moṅs pa daṅ śes bya’i sgrib pa śin tu spaṅs te, śin tu dkar bas na śin tu yoṅs su dag pa źes bya’o. 
naṅ dri ma med pas na, śin tu dkar ba’o źes bya bas mtshan ma med pa la gnas pa bstan te, sems la mtshan mar rtog pa’i skyon gyis dri ma med pas na śin tu dkar ba źes bya’o.  phyi rol dag pas na, naṅ dri ma med pa’o źes bya bas ’khor ba mi gtoṅ ba bstan te, phyi’i chos rnams stoṅ pa ñid du rtogs pas na phyi’i chos dag pa ste, de’i phyir naṅ dag pa źes bya’o.  rnam pa thams cad yoṅs su dag pas, phyi rol dag pa ste źes bya bas gñi ga’i ñe ba’i ñon moṅs pa bstan te, phyi naṅ gi ñon moṅs pa’i mtshan ma thams cad rnam par dag pas na phyi rol dag pa źes bya’o. 
btsun pa śa ra dva ti’i bu, byaṅ chub sems dpa’ rnams kyi bsam pa de ni ser sna spaṅ ba’i phyir blta ste, sems can ser sna can yoṅs su smin par byed pas bsam pa mi zad par blta’o; 
ayam, bhadanta śāradvatīputra, bodhisattvānām āśayo mātsaryaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo mātsaryasattvaparipācanayā; 
That intention of the bodhisattvas, reverend Śāradvatīputra, should be seen as [pure] for the sake of getting rid of envy [in one’s own continuity of thoughts (cittasaṃtana) ], but intention should be seen as imperishable through maturing envious beings [in having endless numbers of envious living beings as the object (anantamātsaryasattvālambanatvāt) ]; 
btsun pa śa ra dva ti’i bu źes bya ba la sogs pas yaṅ bsam pa mi zad pa rnam graṅs gźan gyis ston te: byaṅ chub sems dpa’ rnams kyi bsam pa de ni ser sna spaṅ ba’i phyir blta ste źes bya ba ni bdag gi sems kyi rgyud la ser sna yod pa spaṅ bar sems pa’i phyir bsam pa rnam par dag par lta’o.
sems can ser sna can yoṅs su smin par bya bar sems pa’i phyir bsam pa mi zad pa źes bya ste, sems can ser sna can mtha’ yas pa la dmigs pa’i phyir ro.
’chal pa’i tshul khrims la sogs pa lhag ma rnams la yaṅ de bźin du sbyar ro, ’chal pa’i śes rab ni mu stegs la sogs pa’i lta ba log par rtog pa la bya’o. 
bsam pa ni ’chal pa’i tshul khrims kyi dri ma spaṅ ba’i phyir blta ste, sems can tshul khrims ’chal pa yoṅs su smin par byed pas bsam pa mi zad par blta’o; 
āśayo duḥśīlamalaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo duḥśīlasattvaparipācanayā; 
That intention should be seen as for the sake of getting rid of the stain of bad morality, but intention should be seen as imperishable through maturing beings of bad morality; 
 
bsam pa ni gnod sems daṅ, tha ba daṅ, ñes pa spaṅ ba’i phyir blta ste, ñes par sems pa’i sems can yoṅs su smin par byed pas bsam pa mi zad par blta’o; 
āśayo vyāpādakhiladoṣaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo duṣṭacittasattvaparipācanayā; 
That intention should be seen as for the sake of getting rid of ill-will, harshness and hatred, but intention should be seen as imperishable through maturing beings with hatred in their thoughts; 
 
bsam pa ni le lo spaṅ ba’i phyir blta ste, sems can le lo can yoṅs su smin par byed pas bsam pa mi zad par blta’o; 
āśayo kausīdyaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo kusīdasattvaparipācanayā; 
That intention should be seen as for the sake of getting rid of sloth, but intention should be seen as imperishable through maturing slothful beings; 
 
bsam pa ni sems rnam par g-yeṅ ba gtoṅ ba’i phyir blta ste, sems can sems rnam par g-yeṅ ba yoṅs su smin par byed pas bsam pa mi zad par blta’o; 
āśayo vikṣiptacittaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo vikṣiptacittasattvaparipācanayā; 
That intention should be seen as for the sake of getting rid of lack of concentration, but intention should be seen as imperishable through maturing unconcentrated beings; 
 
bsam pa ni ’chal pa’i śes rab spaṅ ba’i phyir blta ste, sems can śes rab ’chal pa yoṅs su smin par byed pas bsam pa mi zad par blta’o; 
āśayo duṣprajñāprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyo duṣprajñāsattvaparipācanayā; 
That intention should be seen as for the sake of getting rid of bad insight, but intention should be seen as imperishable through maturing beings of bad insight; 
 
btsun pa śa ra dva ti’i bu, de ltar na bsam pa ni sems can thams cad kyi mi dge ba’i chos thams cad spaṅ ba’i phyir blta ste; sems can thams cad dge ba’i chos la sbyor du ’dzud pas bsam pa mi zad par blta’o. 
evaṃ, bhadanta śāradvatīputrāśayaḥ sarvasattvānām sarvākuśaladharmaprahāṇāya draṣṭavyaḥ, āśayo ’kṣayo draṣṭavyaḥ sarvasattvānāṃ kuśaladharmaprayogāvatāraṇatayā; 
Thus, reverend Śāradvatīputra, [to teach purity of intention (āśayaśuddhi) as contrasted with imperishability of intention (āśayākṣayatā) in short, it is said] that intention should be seen as for the sake of getting rid of all bad moments of existence of all living beings, but it should be seen as imperishable through bringing all beings to strive for the good; 
btsun pa śa ra dva ti’i bu, de ltar na źes bya ba la sogs pas bsam pa rnam par dag pa daṅ bsam pa mi zad pa mdor bsdus nas ston te, sems can thams cad kyi sems kyi rgyud la ’dod chags la sogs pa mi dge ba’i chos yod pa thams cad spaṅ bar sems pas na bsam pa rnam par dag par lta la, sems can thams cad dad pa la sogs pa’i dge ba’i chos la gźag par sems pas na bsam pa mi zad pa źes bya’o. 
btsun pa śa ra dva ti’i bu, ’di ni byaṅ chub sems dpa’ rnams kyi bsam pa mi zad pa źes bya’o. 
ayam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣaya āśayaḥ; 
This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable intention. 
bsam pa mi zad pa bśad zin to. 
bam po gñis pa 
93,1 3rd akṣaya: Prayoga 
3rd Imperishable: Practice. 
 
btsun pa śa ra dva ti’i bu, gźan yaṅ byaṅ chub sems dpa’ rnams kyi bsam pa mi zad pas na, sbyor ba mi zad pa yin te.
de ci’i phyir źe na? 
punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānāṃ prayogo ’py akṣaya āśayākṣayatvāt. tat kasya hetor? 
Further, reverend Śāradvatīputra, the bodhisattvas’ practice is imperishable since their intention is imperishable. Why? 
khur mi ’dor ba’i byaṅ chub sems dpa’ ni sbyor ba la rtag tu byed pa daṅ gus par byed pa gaṅ yin pa ste, de bstan pa’i phyir gźan yaṅ, btsun pa śa ra dva ti’i bu, byaṅ chub sems dpa’ rnams kyi bsam pa mi zad pas na, sbyor ba mi zad pa yin te źes bya ba la sogs pa gsuṅs so – "The bodhisattva not putting down the burden (anikṣiptabhāra) always performs his practice and pays respect..." Cf. 1st Imperishable n. 1, 2nd Imperishable, n. 1, and the introduction.
47b5-6: goṅ du bśad pa’i bsam pa mi zad pa de lta bu las ’og nas ’byuṅ ba’i sbyor ba mi zad pa rnams ’byuṅ ba’i don to; rnam pa gñis su na goṅ du bśad pa ltar bsam pa mi zad pas ni gźan yaṅ bsam pa mi zad pa de las ’byuṅ ba’i sbyor ba ’og nas smos pa rnams mi zad pa’o źes bśad pa’o – "..... The practice (prayoga) described below is imperishable since it arises from the imperishable intention (āśaya)." The āśayākṣayatvāt in the text may at some point have been taken from the commentary, as it is left out in T1 p. 188a22.
47b6-7: de ci’i phyir źe na źes bya ba la sogs pas ni bsam pa mi zad pas sbyor ba mi zad par ji ltar gyur pa’i gtan tshigs ’dri ba’o.
The paragraph is divided into five parts, ṭ. fol. 47b7: sbyor ba mi zad pa yaṅ rnam pa lṅas bstan te, gaṅ źe na? gaṅ la sbyor ba mi zad pa daṅ, gaṅ gis sbyor ba mi zad pa daṅ, gaṅ la gnas nas sbyor ba mi zad pa daṅ, ji ltar sbyor ba mi zad pa daṅ, gaṅ gi phyir sbyor ba mi zad pas bstan to.
47b7-48a2: de la gaṅ la sbyor ba mi zad pa yaṅ rnam pa drug ste, phan ’dogs pa’i sbyor ba daṅ, las rnam pa gsum sbyoṅ ba’i sbyor ba daṅ, gnod pa mi byed pa’i sbyor ba daṅ, mthar ’byin pa’i sbyor ba daṅ, ñon moṅs pa ’jil ba’i sbyor ba daṅ, śes bya rnams la phyin ci ma log par ’jug pa’i sbyor ba’o. 
sbyin pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste; gaṅ yaṅ bdog pa thams cad yoṅs su gtoṅ bar snaṅ ba, ’di ni de’i sbyor ba’o. 
dānāśayo bodhisattvasya prayogākṣayatā, yāpi sarvāstiparityāgāvabhāsatāyaṃ tasya prayogaḥ; 
[1. Where practice is imperishable (yatra prayogo ’kṣayaḥ):] The intention of generosity is the bodhisattva’s imperishability of practice, while his practice is the appearance that he gives away all he has got; 
de la sbyin pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste źes bya bas phan ’dogs pa’i sbyor ba bstan te, sbyin pa gtoṅ bar sems pa’i bsam pa la byaṅ chub sems dpa’i sbyor ba mi zad pa źes bya ste, ci’i phyir bsam pa de la sbyor ba mi zad pa źes bya źe na? bsam pa de las gaṅ phyi daṅ naṅ gi dṅos po thams cad yoṅs su gtoṅ bar snaṅ ba de ni byaṅ chub sems dpa’i sbyor ba mi zad par lta’o – "... It is said that practice with the intention of thought (cittāśaya) to give gifts is imperishable. Why? The appearance that one gives away both outer and inner things stemming from that intention is the imperishability of the bodhisattva’s practice." The other pāramitās are treated similarly in the following. 
tshul khrims kyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste; gaṅ yaṅ tshul khrims daṅ, bslab pa daṅ, sbyaṅs pa’i yon tan daṅ, yo byad bsñuṅs pa yaṅ dag par ’dzin par snaṅ ba, de ni de’i sbyor ba’o. 
śīlāśayo bodhisattvasya prayogākṣayatā, yāpi śīlaśikṣādhūtaguṇasaṃlekhāvabhāsatāyaṃ tasya prayogaḥ; 
The intention of moral discipline is the bodhisattva’s imperishability of practice, while his practice is the appearance of taking upon himself moral discipline, training, the qualities of asceticism and penance; 
tshul khrims kyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste źes bya ba las rnam gsum sbyoṅ ba’i sbyor ba bstan te, tshul khrims la gnas par sems pa’i bsam pa la byaṅ chub sems dpa’i sbyor ba mi zad pa źes bya ste, bsam pa de la ci’i phyir sbyor ba mi zad pa źes bya źe na? bsam pa de’i rgyus gaṅ tshul khrims la sogs pa yaṅ dag par ’dzin par snaṅ ba’i phyir ro. 
bzod pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste; gaṅ yaṅ sems can thams cad la źe ’gras pa med pa’i sems su snaṅ ba, ’di ni de’i sbyor ba’o. 
kṣāntyāśayo bodhisattvasya prayogākṣayatā, yāpi sarvasattveṣv apratihatacittāvabhāsatāyaṃ tasya prayogaḥ; 
The intention of tolerance is the bodhisattva’s imperishability of practice, while his practice is the appearance of no aggressive thoughts towards any being; 
bzod pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste źes bya bas gnod pa mi byed pa’i sbyor ba bstan te, bzod pa la gnas par sems pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste, de ci’i phyir źe na? bsam pa de’i rgyu las sems can gnod par byed pa thams cad la źe ’gras pa med pa’i sems su snaṅ ba’i sbyor ’byuṅ ba’i phyir ro. 
brtson ’grus kyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste; gaṅ yaṅ dge ba’i rtsa ba thams cad kyi sṅon du ’gro bar snaṅ ba, ’di ni de’i sbyor ba’o. 
vīryāśayo bodhisattvasya prayogākṣayatā, yāpi sarvakuśalamūlapūrvaṃgamāvabhāsatāyaṃ tasya prayogaḥ; 
The intention of vigour is the bodhisattva’s imperishability of practice, while his action is the appearance of having all roots of good as the basis; 
brtson ’grus kyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste źes bya bas mthar ’byin pa’i sbyor ba bstan te, brtson ’grus la gnas par sems pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste, ci’i phyir źe na? bsam pa de’i rgyu las dge ba’i rtsa ba thams cad mthar dbyuṅ ba’i sṅon du brtson ’grus ’gro bar snaṅ ba’i phyir ro 
bsam gtan gyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste; gaṅ yaṅ bsam gtan yoṅs su sbyoṅ bar snaṅ ba, ’di ni de’i sbyor ba’o. 
dhyānāśayo bodhisattvasya prayogākṣayatā, yāpi dhyānapariśodhanāvabhāsatāyaṃ tasya prayogaḥ; 
The intention of meditation is the bodhisattva’s imperishability of practice, while his practice is the appearance of purification of his meditation; 
bsam gtan gyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste źes bya bas ñon moṅs pa ’jil ba’i sbyor ba bstan te, bsam gtan la gnas par sems pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa źes bya ste, ci’i phyir źe na? gaṅ bsam pa de’i rgyus bsam gtan gyi mi mthun pa’i phyogs ñon moṅs pa thams cad ’jil źiṅ sbyor bar snaṅ ba’i phyir ro. 
śes rab kyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste; gaṅ yaṅ thos pa yoṅs su sbyoṅ bar snaṅ ba, ’di ni de’i sbyor ba’o. 
prajñāśayo bodhisattvasya prayogākṣayatā, yāpi śrutapariśodhanāvabhāsatāyaṃ tasya prayogaḥ; 
The intention of insight is the bodhisattva’s imperishability of practice, while his practice is the appearance of purification of what he has learned; 
śes rab kyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste źes bya bas śes bya rnams la phyin ci ma log par ’jug pa’i sbyor ba bstan te, śes rab sgrub par sems pa’i bsam pa la byaṅ chub sems dpa’i sbyor ba mi zad pa ces bya ste, de ci’i phyir źe na? bsam pa de’i rgyus thos pa thams cad phyin ci ma log par ’dzin pa’i sbyor bar snaṅ ba’i phyir ro. 
byams pa daṅ, sñiṅ rje daṅ, dga’ ba daṅ, btaṅ sñoms kyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste; gaṅ yaṅ sems can la phan pa daṅ bde bar byed pas chos la dga’ źiṅ mos te, rjes su chags pa daṅ, khoṅ khro ba spaṅ bar snaṅ ba, ’di ni de’i sbyor ba’o. 
maitrīkaruṇāmuditopekṣāśayo bodhisattvasya prayogākṣayatā, yāpi sattvahitasukhakāryadharmaratyadhimuktyanunayapratighaprahāṇāvabhāsatāyaṃ tasya prayogaḥ; 
[2. The means by which practice is imperishable (yena prayogo ’kṣayaḥ):] The intention of friendliness, compassion, joy and equanimity is the bodhisattva’s imperishability of practice, while his practice is the appearance of bringing benefits and happiness for living beings, of joy and confidence in religion, and of getting rid of aversion and attachment; 
gaṅ gis sbyor ba mi zad pa ni tshad med pa bźi’i bsam pas bstan te, byams pa daṅ, sñiṅ rje daṅ, dga’ ba daṅ, btaṅ sñoms kyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa ste źes gsuṅs pa’o; ci’i phyir tshad med pa bźi’i bsam pa la sbyor ba mi zad pa źes bya źe na? byams pa’i bsam pas sems can rnams la phan par byed pa daṅ, sñiṅ brtse ba’i bsam pas sems can rnams la bde bar byed pa daṅ, dga’ ba’i bsam pas sems can rnams chos kyi dga’ ba la mos par byed pa daṅ, btaṅ sñoms kyi bsam pas sems can rnams la chags sems daṅ khoṅ khro ba spoṅ bar sbyor ba’i phyir ro, de la mya ṅan las ’das pa daṅ bde ’gror ’jog par byed pa ni phan par byed pa’o, khams gsum gyi sdug bsṅal las sgrol bar byed pa ni bde bar byed pa’o, ’dod pa’i ’dod chags la bde ba’i mos pa med pa ni chos kyi dga’ ba la mos pa’o, byams pa daṅ gnod par sems pa la ’dod chags daṅ źe sdaṅ gi sems med pa de ni chags pa daṅ khoṅ khro ba spoṅ ba źes bya’o. 
lus kyi las rnam gsum gyi sdom pa yoṅs su dag pa’i phyir, lus kyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  ṅag gi ñes pa rnam bźi yoṅs su spaṅ ba’i phyir, ṅag gi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  brnab sems daṅ, gnod sems daṅ, log par lta ba med pa’i phyir, sems kyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o; 
kāyāśayo bodhisattvasya prayogākṣayatā kāyakarmaṇāṃ trividhasaṃvarapariśodhanatayā;  vāgāśayo bodhisattvasya prayogākṣayatā caturvidhavāgdoṣaparivarjanatayā;  manaāśayo bodhisattvasya prayogākṣayatābhidhyāvyāpādamithyādṛṣṭivirahitatayā; 
[3. Where established practice is imperishable (yatra sthitaḥ prayogo ’kṣayaḥ):] The intention concerning the body is the bodhisattva’s imperishability of practice since it is purifying the threefold vow of bodily deeds;  the intention concerning speech is the bodhisattva’s imperishability of practice since it is giving up the four kinds of sin in speech;  the intention concerning the mind is the bodhisattva’s imperishability of practice since it is the absence of covetousness, aversion and wrong views; 
    gaṅ la gnas nas sbyor ba mi zad pa ni lus daṅ ṅag daṅ yid kyi sdom pa’i sbyor bas bstan te, lus kyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa źes bya ba la sogs pa gsuṅs so; lus kyi las yoṅs su dag par bya bar sems pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa źes bya ste, bsam pa de’i rgyu las lus kyi las rnam gsum gyi sdom pa yoṅs su dag pa’i sbyor ba ’byuṅ ba’i phyir te, ṅag daṅ yid kyi sdom pa yaṅ de daṅ ’dra bar sbyar ro. lus kyi las rnam gsum gyi sdom pa ni srog gcod pa daṅ, ma byin par len pa daṅ, ’dod pas log par g-yem pa spaṅs pa’o. ṅag gi ñes pa rnam pa bźi ni brdzun du smra ba daṅ, phra ma daṅ, ṅag rtsub mo daṅ, tshig kyal pa ste, de dag spaṅs pa’o – "... The threefold vow of bodily deeds is to give up taking life (prāṇātighāta), taking what is not given (adattādāna) and behaving falsely because of cupidity (kāmamithyācāra). The fourfold imperfection of speech is speaking untruth (mṛṣāvāda), harsh speech (pāruṣya), slanderous speech (paiśunya) and confused speech (saṃbhinnapralāpa). They are to be given up." Cf. Mvy. 1685-98, where the three wrong ways of thought are also mentioned. 
chos la slob dpon gyi dpe mkhyud med pa’i phyir, thos pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o; 
śrutāśayo bodhisattvasya prayogākṣayatā dharme ’nācāryamuṣṭitayā; 
[4. How practice is imperishable (yathā prayogo ’kṣayaḥ):] The intention concerning what he has heard [sūtras and so on, his learning] is the bodhisattva’s imperishability of practice since he has no teacher’s secrecy concerning religion; 
ji ltar sbyor ba mi zad pa ni chos la slob dpon gyi dpe mkhyud med pa’i phyir, thos pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas bstan te, byaṅ chub sems dpas mdo la sogs pa bsam pa rnam par dag ciṅ zaṅ ziṅ med ciṅ thos pa tshol ba’i bsam pa ni sbyor ba mi zad pa źes bya ste, thos pa’i bsam pa yoṅs su dag pa de las sems can gźan la dpe mkhyud med pa’i sbyor ba ston pa’i sbyor ba ’byuṅ ba’i phyir ro. 
thams cad mkhyen pa ñid kyi sems la sbyor ba’i phyir, slob dpon gyi dpe mkhyud med pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  sems can gźan byaṅ chub kyi sems yaṅ dag par ’dzin du ’jug pa’i phyir, thams cad mkhyen pa ñid kyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  dge ba’i rtsa ba la rab tu ’dzud pa’i phyir, sems can gźan byaṅ chub kyi sems yaṅ dag par ’dzin du ’jug pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  byaṅ chub tu yoṅs su bsṅo ba’i phyir, dge ba’i rtsa ba la sbyor ba’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  saṅs rgyas kyi chos thams cad yaṅ dag par sdud pa’i phyir, byaṅ chub tu yoṅs su bsṅo ba’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  dam pa’i chos kun ’dzin pa’i phyir, saṅs rgyas kyi chos thams cad yaṅ dag par sdud pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  ñes pa ’chags pa’i phyir, dam pa’i chos kun ’dzin pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  sdig pa mthol ba’i phyir, ñes pa bśags pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  bsod nams thams cad kyi rjes su yi raṅ ba’i phyir, sdig pa mthol ba’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  bsod nams kyi tshogs tshad med pa bsags pa’i phyir, bsod nams thams cad kyi rjes su yi raṅ ba’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  saṅs rgyas thams cad la gsol ba ’debs pa’i phyir, bsod nams kyi tshogs tshad med par bsags pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  dam pa’i chos yoṅs su ’dzin pa’i phyir, saṅs rgyas thams cad la gsol ba ’debs pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  skyes bu dam pa’i las kyi phyir, dam pa’i chos yoṅs su ’dzin pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  khur blaṅs pa sgrol ba’i phyir, skyes bu dam pa’i las kyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  go cha sra źiṅ mi ’dor ba’i phyir, khur blaṅs pa sgrol ba’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o;  sems can thams cad kyi bya ba sgrub pa’i phyir, go cha sra źiṅ mi ’dor ba’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o. 
anācāryamuṣṭyāśayo bodhisattvasya prayogākṣayatā sarvajñatācittaprayogatayā;  sarvajñatācittāśayo bodhisattvasya prayogākṣayatā parasattvabodhicittasamādāpanatayā;  parasattvabodhicittasamādāpanāśayo bodhisattvasya prayogākṣayatā kuśalamūlāvatāraṇatayā;  kuśalamūlaprayogāśayo bodhisattvasya prayogākṣayatā bodhipariṇāmanatayā;  bodhipariṇāmanāśayo bodhisattvasya prayogākṣayatā sarvabuddhadharmasamudānayatayā;  sarvabuddhadharmasamudānayanāśayo bodhisattvasya prayogākṣayatā saddharmāgrahatayā;  saddharmāgrahāśayo bodhisattvasya prayogākṣayatātyayadeśanatayā;  atyayadeśanāśayo bodhisattvasya prayogākṣayatā pāpapratideśanatayā;  pāpapratideśanāśayo bodhisattvasya prayogākṣayatā sarvapuṇyānumodanatayā;  sarvapuṇyānumodanāśayo bodhisattvasya prayogākṣayatāprameyapuṇyasaṃbhāropacayatayā;  aprameyapuṇyasaṃbhāropacayāśayo bodhisattvasya prayogākṣayatā sarvabuddhādhyeṣaṇatayā;  sarvabuddhādhyeṣaṇāśayo bodhisattvasya prayogākṣayatā saddharmaparigrahaṇatayā;  saddharmaparigrahaṇāśayo bodhisattvasya prayogākṣayatā satpuruṣakarmatayā;  satpuruṣakarmāśayo bodhisattvasya prayogākṣayatā bhārāvataraṇatayā;  bhārāvataraṇāśayo bodhisattvasya prayogākṣayatā dṛḍhasaṃnāhānutsṛjanatayā;  dṛḍhasaṃnāhānutsṛjanāśayo bodhisattvasya prayogākṣayatā sarvasattvakṛtyasādhanatayā; 
[5. Why practice is imperishable (yasmāt prayogo ’kṣayaḥ):] The intention of no teacher’s secrecy concerning religion is the bodhisattva’s imperishability of practice since it is the practice of [generating] the thought of omniscience;  the intention of [generating] the thought of omniscience is the bodhisattva’s imperishability of practice since it is making other living beings adopt the thought of awakening;  the intention of making other living beings adopt the thought of awakening is the bodhisattva’s imperishability of practice since it is bringing [living beings] in touch with the roots of good;  the intention of practice concerned with the roots of good is the bodhisattva’s imperishability of practice since it is transforming into awakening;  the intention to transform into awakening is the bodhisattva’s imperishability of practice since it is attaining all the qualities of a Buddha;  the intention of attaining all the qualities of a Buddha is the bodhisattva’s imperishability of practice since it is grasping true religion;  grasping true religion is the bodhisattva’s imperishable practice since it is admitting one’s wrongdoings;  the intention to admit one’s wrongdoings is the bodhisattva’s imperishability of practice since it is to confess one’s sins;  the intention to confess one’s sins is the bodhisattva’s imperishability of practice since it is to rejoice in all merit;  the intention to rejoice in all merit is the bodhisattva’s imperishability of practice since it is to collect immeasurable accumulations of merit;  the intention to collect immeasurable accumulations of merit is the bodhisattva’s imperishability of practice since it is seeking all Buddhas;  the intention to request [teachings from] all Buddhas is the bodhisattva’s imperishability of practice since it is supporting true religion;  the intention to support true religion is the bodhisattva’s imperishability of practice since it is the deed of a good man [that is, of a bodhisattva or Buddha, whose action is to make others adopt true religion];  the intention of the deed of a good man is the bodhisattva’s imperishability of practice since it is freeing others from their burden;  the intention of freeing others from their burden is the bodhisattva’s imperishability of practice since it is never to take off the strong armour [of vigour (vīrya) ];  the intention never to take off the strong armour [of vigour (vīrya) ] is the bodhisattva’s imperishability of practice since it is carrying out the duties of all beings; 
gaṅ gi phyir sbyor ba mi zad pa ni slob dpon gyi dpe mkhyud med pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas bstan te, slob dpon gyi dpe mkhyud med par ston pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa źes bya ste, ci’i phyir źe na? slob dpon gyi dpe mkhyud med par ston pa de yaṅ thams cad mkhyen pa ñid kyi ye śes thob pa’i phyir sbyor bas na byaṅ chub sems dpa’i sbyor ba mi zad pa źes bya’o. de la ji ltar yod pa daṅ ji sñed yod pa kun ma lus par mkhyen pas na thams cad mkhyen pa źes bya’o. gaṅ gi phyir sbyor ba de ñid kyaṅ rnam pa bco lṅas rgyas par bstan te, gaṅ źe na? gaṅ gi don du sbyor ba daṅ, mchog gi gnas la sbyor ba daṅ, bla ma’i sa la rjes su ’jug pa’i sbyor ba daṅ, chos thams cad la dbaṅ sgyur ba’i phyir sbyor ba daṅ, saṅs rgyas kyi tshul rtogs pa’i phyir sbyor ba daṅ, mi dge ba las dbyuṅ ba’i phyir sbyor ba daṅ, kha na ma tho ba bśags pa’i phyir sbyor ba daṅ, dge ba la ’jug pa’i phyir sbyor ba daṅ, byaṅ chub kyi tshogs kyi phyir sbyor ba daṅ, chos kyi ’khor lo bskor ba’i phyir sbyor ba daṅ, bstan pa bzuṅ ba’i phyir sbyor ba daṅ, dam pa dag pa daṅ mthun pa’i phyir sbyor ba daṅ, kha ’og tu lus ’khrus pa’i phyir sbyor ba daṅ, go cha’i bsam pa brtan źiṅ mi g-yo ba’i phyir sbyor ba daṅ, gźan gyi don daṅ phan pa la sbyor ba’o.  de la thams cad mkhyen pa’i sems kyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya ba gaṅ gi don du sbyor ba bstan te, thams cad mkhyen pa ñid kyi ye śes thob par sems pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa źes bya ste, ci’i phyir źe na? thams cad mkhyen pa’i ye śes thob nas sems can gźan la yaṅ bla na med pa’i byaṅ chub kyi sems la ’jog ciṅ, byaṅ chub tu sems skyed pa’i sbyor ba byed pa’i phyir byaṅ chub sems dpa’i sbyor ba mi zad pa źes bya ste. lhag ma rnams kyaṅ tshul ’dis ci rigs par bśad par bya’o – "... The bodhisattva’s imperishability of practice (prayogākṣayatā) is the intention which consists in the aspiration to attain the knowledge of omniscience (sarvajñatājñānaprāpticittāśaya). Why? Having attained knowledge of omniscience he also establishes other beings in the thought of incomparable awakening, thus the bodhisatva’s practice is imperishable since it is performing the practice of producing the thought of awakening. This also applies to the following."  sems can gźan byaṅ chub kyi sems yaṅ dag par ’dzin du ’jug pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas mchog gi gnas la sbyor ba bstan te, sems can gźan byaṅ chub kyi sems la ’god par sems pa’i bsam pa las ni sems can rnams ’dod ma chags pa daṅ, źe mi sdaṅ ba daṅ, gti mi mug pa’i dge ba’i rtsa ba la rab tu ’dzud pa’i sbyor ba ’byuṅ ba’i phyir ro.  dge ba’i rtsa ba la sbyor ba’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas bla ma’i sa la rjes su ’jug par sbyor ba bstan te, sems can gźan dge ba’i rtsa ba gsum la dgod par sems pa’i bsam pa las ni dge ba’i rtsa ba thams cad bla na med pa’i byaṅ chub thob pa’i phyir bsṅo ba la sbyor ba ’byuṅ ba’i phyir ro.  byaṅ chub tu yoṅs su bsṅos pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas chos thams cad la dbaṅ sgyur ba’i phyir sbyor ba bstan te, dge ba’i rtsa ba thams cad bla na med pa’i byaṅ chub tu bsṅo bar sems pa’i bsam pa las stobs daṅ mi ’jigs pa la sogs pas saṅs rgyas kyi chos thams cad yaṅ dag par sdud pa’i sbyor ba ’byuṅ ba’i phyir ro.  saṅs rgyas kyi chos thams cad yaṅ dag par sdud pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas źes bya bas saṅs rgyas kyi tshul rtogs pa’i phyir sbyor ba bstan te, saṅs rgyas kyi chos thams cad yaṅ dag par sdud par sems pa’i bsam pa de las dam pa’i chos kun ’dzin pa’i sbyor ba ’byuṅ ba’i phyir ro.  dam pa’i chos kun ’dzin pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas mi dge ba las ’byuṅ ba’i phyir sbyor ba bstan te, dam pa’i chos kun rtogs par bya ba’i bsam pa las lus daṅ ṅag daṅ yid gsum gyi sgo nas mi dge ba byas pa kun ’chags śiṅ med par bya ba’i phyir sbyor ba’i phyi ro.  ñes pa bśags pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas kha na ma tho ba bśags pa’i phyir sbyor bstan te, sdig pa mi dge ba’i chos bśags par sems pa’ bsam pa las sdig pa thams cad mthol źiṅ med pa’i sbyor ba ’byuṅ ṅo.  sdig pa mthol ba’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas dge ba la ’jug pa’i sbyor ba bstan te, kha na ma tho ba bśags par sems pa’i bsam pa las so so’i skye bo daṅ, ñan thos daṅ, raṅ saṅs rgyas daṅ, byaṅ chub sems dpa’ daṅ, de bźin gśegs pa’i bsod nams thams cad kyi rjes su yi raṅ ba’i sbyor ba ’byuṅ ba’i phyir ro.  bsod nams thams cad kyi rjes su yi raṅ ba’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas byaṅ chub kyi tshogs kyi phyir sbyor ba bstan te, bsod nams thams cad kyi rjes su yi raṅ bar sems pa’i bsam pa las bsod nams kyi tshogs chen po bsags pa’i sbyor ba ’byuṅ ba’i phyir ro.  bsod nams kyi tshogs tshad med par bsags pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas chos kyi ’khor lo bskor ba’i phyir sbyor ba bstan te, bsod nams kyi tshogs tshad med pa bsags par sems pa’i bsam pa las de bźin gśegs pa thams cad la chos kyi ’khor lo bskor bar gsol ba ’debs pa’i sbyor ba ’byuṅ ba’i phyir ro.  saṅs rgyas thams cad la gsol ba ’debs pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas bstan pa gzuṅ ba’i phyir sbyor ba bstan te, saṅs rgyas thams cad la chos kyi ’khor lo bskor bar gsol ba ’debs pa’i bsam pa las de bźin gśegs pa rnams kyis gsuṅs pa’i dam pa’i chos yoṅs su ’dzin pa’i sbyor ba ’byuṅ ba’i phyir te, ’di ni de bźin gśegs pa’i bstan pa yun riṅ du gnas par bya ba’i phyir sbyor ba yin la, dam pa’i chos kun sṅar ’dzin pa źes sṅar bstan pa ni raṅ ñid kyis rtogs pa ’dzin pa la bya bas bye brag yod do.  dam pa’i chos yoṅs su ’dzin pa’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas dam pa dag pa daṅ mthun pa’i sbyor ba bstan te, dam pa’i chos yoṅs su ’dzin pa’i bsam pa las skyes bu dam pa’i chos kyi sbyor ba ’byuṅ ba’i phyir ro; de la skyes bu dam pa ni saṅs rgyas daṅ byaṅ chub sems dpa’ rnams so. de dag gi phrin las ni dam pa’i chos thams cad ’dzin par mdzad pa ste; de lta bu’i las la sbyor bas na byaṅ chub sems dpa’i sbyor ba mi zad pa źes bya’o.  skyes bu dam pa’i las kyi bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas kha ’og tu lus ’khrus pa’i phyir sbyor ba bstan te, skyes bu dam pa rnams kyi las bya bar sems pa’i bsam pa las bdag daṅ gźan gyi don sgrub bo źes khas blaṅs pa’i khur sgrol ba’i sbyor ba ’byuṅ ba’i phyir ro.  khur blaṅs pa sgrol ba’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas go cha bsam pa brtan źiṅ mi g-yo ba’i phyir sbyor ba bstan te, khur blaṅs pa sgrol ba’i bsam pa las go cha sra źiṅ mi ’dor ba’i sbyor ba ’byuṅ ba’i phyir ro.  go cha sra źiṅ mi ’dor ba’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa’o źes bya bas gźan gyi don daṅ phan pa la sbyor ba bstan te, brtson ’grus brtan źiṅ mi ’dor ba’i bsam pa ni byaṅ chub sems dpa’i sbyor ba mi zad pa źes bya ste; de ci’i phyir sbyor ba mi zad pa źes bya źe na? sems can thams cad kyi bya ba sgrub pa’i sbyor ba ’byuṅ ba’i phyir ro. 
btsun pa śa ra dva ti’i bu, gźan yaṅ bźi po ’di dag ni byaṅ chub sems dpa’ rnams kyi sbyor ba mi zad pa ste. bźi gaṅ źe na? 
punar aparaṃ, bhadanta śāradvatīputra, catvāra ime bodhisattvānām akṣayāḥ prayogāḥ. katame catvāraḥ? 
Further, reverend Śāradvatīputra, these four are the bodhisattva’s imperishable practices. What four? 
btsun pa śa ra dva ti’i bu, gźan yaṅ bźi po ’di dag ni byaṅ chub sems dpa’i sbyor ba mi zad pa źes bya ba la sogs pas kyaṅ byaṅ chub sems dpa’i sbyor ba mi zad pa, gzuṅ sla źiṅ go sla bar bya ba’i phyir bźi tshoms su bśad pa de bstan pa’o. 
byaṅ chub kyi sems kyi sbyor ba mi zad pa daṅ; chos sbyin pa rnam par ’grel ba’i sbyor ba mi zad pa daṅ; sems can yoṅs su smin par byed pa’i sbyor ba mi zad pa daṅ; dge ba’i rtsa ba bsags pa’i sbyor ba mi zad pa ste; bźi po de dag ni sbyor ba mi zad pa’o. 
bodhicittaprayogākṣayatā, dharmadānavivaraṇaprayogākṣayatā, sattvaparipācanaprayogākṣayatā, kuśalamūlopacayaprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ; 
1) The imperishability of practice being the thought of awakening; 2) the imperishability of practice being explanation, the gift of religion; 3) the imperishability of practice to bring beings to maturity; 4) the imperishability of practice to accumulate roots of the good; these are the four imperishable practices. 
yaṅ sbyor ba bźi ste, ’khor ba yoṅs su mi gtoṅ ba’i sbyor ba daṅ, ’khor ba na ñon moṅs pa med pa’i thabs kyi sbyor ba daṅ, tha dad pa’i sa bon brtas pa’i sa la sbyor ba daṅ, tha dad pa’i sa bon brtas pa’i rgyu la sbyor ba’o. de la byaṅ chub kyi sems kyi sbyor ba mi zad pa źes bya bas ’khor ba yoṅs su mi gtoṅ ba’i sbyor ba bstan te, byaṅ chub kyi sems kyis ni ’khor ba yoṅs su mi gtoṅ bar byed do; byaṅ chub kyi sems daṅ ldan pa rnams ’khor ba mi ’dor bar byed pa’i phyir ro. chos sbyin pa rnam par ’grel ba’i sbyor ba mi zad pa źes bya bas ’khor ba na ñon moṅs pa med pa’i thabs kyi sbyor ba bstan te, de la sbyin pa rnam pa gsum po zaṅ ziṅ sbyin pa daṅ, mi ’jigs pa sbyin pa daṅ, chos sbyin pa las chos sbyin pas ni sems can rnams ’khor ba na ñon moṅs pa med par ’gyur bas na, chos sbyin pa ni ñon moṅs pa med pa’i sbyor ba mi zad pa’o źes bya’o. sems can yoṅs su smin par byed pa’i sbyor ba mi zad pa źes bya bas tha dad pa’i sa bon brtas pa’i sa la sbyor ba bstan te, de la rnam par grol ba smin par byed pa’i śes rab bskyed pa ni yoṅs su smin par byed pa’o źes bya’o, de bas na sems can gyi sems kyi rgyud la rnam par grol ba yoṅs su smin par byed pa’i śes rab bskyed pa ni sems can yoṅs su smin par byed pa’i sbyor ba mi zad pa źes bya’o. dge ba’i rtsa ba bsags pa’i sbyor ba mi zad pa ste źes bya bas tha dad pa’i sa bon brtas pa’i rgyu la sbyor ba bstan te, rnam par grol ba smin par byed pa’i śes rab de yaṅ ’dod ma chags pa la sogs pa’i dge ba’i rtsa ba bsags pa las ’byuṅ ste, de bas na ’dod ma chags pa la sogs pa’i dge ba’i rtsa ba la sogs par byed pa ni dge ba’i rtsa ba bsags pa’i sbyor ba mi zad pa źes bya’o. rnam pa gźan du na byaṅ chub kyi sems kyi sbyor ba mi zad pa źes bya ba la sogs pa bźi tshan des don rnam pa bźis bstan te, mi ’dod pa’i gñen po daṅ, thabs mi śes pa’i gñen po daṅ, śes rab med pa’i gñen po daṅ, bsod nams med pa’i gñen po ste; byaṅ chub kyi sems kyis ni bla na med pa’i byaṅ chub ’dod par ’gyur, chos sbyin pas ni bla na med pa’i byaṅ chub bsgrub pa’i thabs śes par ’gyur, sems can yoṅs su smin par byed pas ni sems can rnams kyi sems kyi rgyud la rnam par grol ba smin par byed pa’i śes rab skyed par ’gyur, dge ba’i rtsa ba bsags pa’i sbyor bas ni sems can dge ba’i rtsa bas dbul ba rnams la bsod nams dpag tu med pa sogs pa’i phyir ro. 
gźan yaṅ sbyor ba mi zad pa bźi ste. bźi gaṅ źe na? dgon pa la gnas śiṅ sbyaṅs pa’i yon tan daṅ yo byad bsñuṅs pa’i rjes su ’gro ba la mi ṅoms pa’i sbyor ba mi zad pa daṅ; bsod nams daṅ ye śes kyi tshogs bsags pa la mi ṅoms pa’i sbyor ba mi zad pa daṅ; thos pa btsal ba la mi ṅoms pa’i sbyor ba mi zad pa daṅ; byaṅ chub tu yoṅs su bsṅo ba’i śes pas mi ṅoms pa’i sbyor ba mi zad pa ste; bźi po de dag ni sbyor ba mi zad pa’o. 
punar aparaṃ catvāro ’kṣayāḥ prayogāḥ. katame catvāraḥ? araṇyavāsadhūtaguṇasaṃlekhānvayātṛptaprayogākṣayatā, puṇyajñānasaṃbhāropacayātṛptaprayogākṣayatā, śrutaparyeṣṭyatṛptaprayogākṣayatā, bodhipariṇāmanajñānātṛptaprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ; 
Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in tirelessness in conforming to the qualities of asceticism and penance when living in the wilderness; 2) the imperishability of practice which consists in tirelessness in amassing accumulations of merit and knowledge; 3) the imperishability of practice which consists in tirelessness in the quest for learning; 4) the imperishability of practice which consists in tirelessness in knowing how to transform into awakening; these are the four imperishable practices. 
gźan yaṅ sbyor ba mi zad pa bźi ste źes bya ba la sogs pas sbyor ba mi zad pa rnam graṅs bźis ston te, yul la chags pa’i gñen po la sbyor ba daṅ, bsod nams kyi tshogs la sbyor ba daṅ, ye śes kyi tshogs la sbyor ba daṅ, thabs mkhas pa’i sbyor ba’o. de la dgon pa la gnas śiṅ sbyaṅs pa’i yon tan daṅ yo byad bsñuṅs pa’i rjes su ’gro ba la mi ṅoms pa’i sbyor ba mi zad pa źes bya bas yul la chags pa’i gñen po la sbyor ba bstan te, de yaṅ gaṅ na chags pa med pa daṅ, gaṅ gis chags pa med pas yul la chags pa’i gñen por ’gyur te, dgon pa la gnas pa daṅ tshigs phyi ma rnams kyis raṅ bźin bstan to. bsod nams daṅ ye śes kyi tshogs bsags pa la mi ṅoms pa’i sbyor ba mi zad pa źes bya bas bsod nams kyi tshogs la sbyor ba bstan te, de la tshad med pa bźi daṅ ldan pa ni bsod nams kyi tshogs so; byaṅ chub kyi phyogs sum cu rtsa bdun daṅ ldan pa’i tiṅ ṅe ’dzin ni ye śes kyi tshogs so. yaṅ na sbyin pa daṅ tshul khrims daṅ bzod pa gsum ni bsod nams kyi tshogs so, bsam gtan daṅ śes rab gñis ni ye śes kyi tshogs so. tshogs de gñis bsag pa la chog mi śes par sbyor ba ni mi ṅoms pa’i sbyor ba mi zad pa źes bya’o. thos pa btsal ba la mi ṅoms pa’i sbyor ba mi zad pa źes bya bas ye śes kyi tshogs la sbyor ba bstan te, tshogs kyi sgra ni rgyu’i don to, dam pa’i chos mñan pa la chog mi śes par sbyor ba la ye śes skye bar ’gyur ba’i phyir ro. byaṅ chub tu yoṅs su bsṅo ba’i śes pas mi ṅoms pa’i sbyor ba mi zad pa źes bya bas thabs la mkhas pa’i sbyor ba ste, dge ba’i rtsa ba thams cad bla na med pa’i byaṅ chub tu yoṅs su bsṅo ba la mkhas pa ni byaṅ chub tu bsṅo ba śes pa ste, de ltar bsṅos nas dge ba’i rtsa ba chuṅ ṅu yaṅ bla na med pa’i byaṅ chub thob kyi bar du bar ma dor zad par mi ’gyur bar brtson ’grus mi zad pa’i skabs nas rgya mtsho chen po chu’i thigs pa lhuṅ ba’i dpes bstan pa lta bu yin pas thabs la mkhas pa’i sbyor ba źes bya’o. The reference on pariṇāmana is to p. 44,36-45,6 
gźan yaṅ sbyor ba mi zad pa bźi ste. bźi gaṅ źe na? bgraṅ ba rtogs pa’i sbyor ba mi zad pa daṅ; gźal ba rtogs pa’i sbyor ba mi zad pa daṅ; dpyad pa rtogs pa’i sbyor ba mi zad pa daṅ; so sor brtag pa rtogs pa’i sbyor ba mi zad pa ste; bźi po de dag ni sbyor ba mi zad pa’o. 
punar aparaṃ catvāro ’kṣayāḥ prayogāḥ. katame catvāraḥ? gaṇanāgatiprayogākṣayatā tulanāgatiprayogākṣayatā vicāragatiprayogākṣayatā pratyavekṣāgatiprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ; 
Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in understanding numbers [writing, calculation and seals (lipigaṇanāmudrādijñānam) ]; 2) the imperishability of practice which consists in understanding weights [measures of capacity and weights of gold and silver (droṇakarṣāditulanājñānam) ]; 3) the imperishability of practice which consists in understanding examination [of the quality of things like clothes and goods (vastraratnādijñānam) ]; 4) the imperishability of practice which consists in understanding through inspection [of bodily qualities of men, elephants, horses etc. (puruṣahastyaśvādyaṅgamaṇividyādijñānam) ]; these are the four imperishable practices. 
gźan yaṅ sbyor ba mi zad pa bźi źes bya ba la yi ge daṅ rtsis daṅ lag rtsis la sogs pa śes pa ni bgraṅ ba rtogs pa’i sbyor ba mi zad pa’o; bre daṅ sraṅ la sogs pas gźal ba śes pa ni gźal ba rtogs pa’i sbyor ba mi zad pa’o; gos daṅ rin po che la sogs pa brtag pa śes pa ni dpyad pa rtogs pa’i sbyor ba mi zad pa’o; mi daṅ glaṅ po che daṅ rta la sogs pa’i śa mtshan daṅ dpyad la sogs pa śes pa ni so sor brtag pa rtogs pa’i sbyor ba mi zad pa’o. Cf. Mvy 4974-77, 5055; Divy p. 317-19, p. 44127-29; Msv iii,3 p. 203-5; Suvarṇavarṇāvadāna 154-162; and Edg s.v. vastuvidyā and parīkṣā. All the four items, however, also denote phases of mental reflection, and the first three are also associated with high numbers (gaṇanāgati) (Lv p. 1487; Mvy 7970-71), atulya (Mvy 7812) and vicāra (Mvy 7732). 
gźan yaṅ sbyor ba mi zad pa bźi ste. bźi gaṅ źe na? kun nas ñon moṅs pa’i rgyu rtogs pa’i sbyor ba mi zad pa daṅ; rnam par byaṅ ba’i rgyu rtogs pa’i sbyor ba mi zad pa daṅ; kun nas ñon moṅs pa’i rgyu yoṅs su brjod pa’i sbyor ba mi zad pa daṅ; rnam par byaṅ ba’i yon tan daṅ phan yon yoṅs su brjod pa’i sbyor ba mi zad pa ste; bźi po de dag ni sbyor ba mi zad pa’o. 
punar aparaṃ catvāro ’kṣayāḥ prayogāḥ. katame catvāraḥ? saṃkleśahetugatiprayogākṣayatā vyavadānahetugatiprayogākṣayatā saṃkleśahetuparikīrtanaprayogākṣayatā vyavadānaguṇānuśaṃsaparikīrtanaprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ; 
Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in understanding the cause of impurity; 2) the imperishability of practice which consists in understanding the cause of purity; 3) the imperishability of practice which consists in proclaiming the cause of impurity; 4) the imperishability of practice which consists in proclaiming the qualities and advantages of purity; these are four imperishable practices. 
52a3-b3 understands these four items as referring to the four truths (caturāryasatya): gźan yaṅ sbyor ba mi zad pa bźi ste źes bya bas rnam graṅs gźan du sbyor ba mi zad pa bźi bstan te, sdug bsṅal ba daṅ kun ’byuṅ ba rtogs pa la sbyor ba daṅ, ’gog pa daṅ lam rtogs pa la sbyor ba daṅ, kun nas ñon moṅs pa’i ñes dmigs brjod pa’i sbyor ba daṅ, rnam par byaṅ ba’i phan yon brjod pa’i sbyor ba’o. de la kun nas ñon moṅs pa’i rgyu rtogs pa’i sbyor ba mi zad pa źes bya bas sdug bsṅal ba daṅ kun ’byuṅ ba rtogs pa la sbyor ba bstan te, kun nas ñon moṅs pa ni sdug bsṅal gyi bden pa la bya ste, khams gsum gyi ’khor ba ni kun nas ñon moṅs pa yin pa’i phyir ro; de’i rgyu ni kun ’byuṅ ba’i bden pa yin te, sdug bsṅal gyi rgyu kun ’byuṅ ba yin par śes na kun nas ñon moṅs pa’i rgyu rtogs pa’i sbyor ba mi zad pa źes bya’o. rnam par byaṅ ba’i rgyu rtogs pa’i sbyor ba mi zad pa źes bya bas ’gog pa daṅ lam rtogs pa la sbyor ba bstan te, rnam par byaṅ ba ni ’gog pa’i bden pa yin la, de’i rgyu ni lam gyi bden pa yin te, de ltar śes nas rnam par byaṅ ba’i rgyu rtogs pa’i sbyor ba mi zad pa źes bya’o. kun nas ñon moṅs pa’i rgyu yoṅs su brjod pa’i sbyor ba mi zad pa źes bya bas kun nas ñon moṅs pa’i ñes dmigs brjod pa’i sbyor ba bstan te, sdug bsṅal gyi bden pa ni mi rtag pa daṅ, sdug bsṅal ba daṅ, stoṅ pa daṅ, bdag med pa yin la, de’i rgyu kun ’byuṅ ba’i bden pa ni kun ’byuṅ ba daṅ, rab tu ’byuṅ ba daṅ, rgyu daṅ rkyen yin te, de ltar ston pa ni kun nas ñon moṅs pa’i rgyu yoṅs su brjod pa’i sbyor ba mi zad pa źes bya’o. rnam par byaṅ ba’i yon tan daṅ phan yon yoṅs su brjod pa’i sbyor ba mi zad pa źes bya bas rnam par byaṅ ba’i phan yon brjod pa’i sbyor ba bstan te, de la ’gog pa’i bden pa ni ’gog pa daṅ, źi ba daṅ, gya nom pa daṅ, ṅes par ’byuṅ ba yin la; lam gyi bden pa ni lam daṅ, rigs pa daṅ, sgrub pa daṅ, ṅes par ’byuṅ bar byed pa yin te, de ltar ston pa ni rnam par byaṅ ba’i yon tan daṅ phan yon yoṅs su brjod pa’i sbyor ba ni mi zad pa źes bya’o. tshig de dag ñid kyi rnam graṅs gźan du don rnam pa bźis ston te, ’khor ba’i rgyu ston pa la sbyor ba daṅ, mya ṅan las ’das pa’i lam ston pa la sbyor ba daṅ, ’khor ba’i rgyu’i ñes dmigs bstan pa’i sbyor ba daṅ, mya ṅan las ’das pa’i phan yon bstan pa’i sbyor bas te, mdo’i tshig bźi daṅ go rims bźin du sbyar ro. 
gźan yaṅ sbyor ba mi zad pa bźi ste. bźi gaṅ źe na? phuṅ po la brtag pa’i sbyor ba mi zad pa daṅ; khams la brtag pa’i sbyor ba mi zad pa daṅ; skye mched la brtag pa’i sbyor ba mi zad pa daṅ; rten ciṅ ’brel bar ’byuṅ ba la brtag pa’i sbyor ba mi zad pa ste; bźi po de dag ni sbyor ba mi zad pa’o. 
punar aparaṃ catvāro ’kṣayāḥ prayogāḥ. katame catvāraḥ? skandhaparīkṣāprayogākṣayatā, dhātuparīkṣāprayogākṣayatā, āyatanaparīkṣāprayogākṣayatā, pratītyasamutpādaparīkṣāprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ; 
Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in investigating the parts of personality [as being like an illusion (māyopama) ]; 2) the imperishability of practice which consists in investigating the spheres of perception [as being like an empty city (śūnyagrāmopama) ]; 3) the imperishability of practice which consists in investigating the fields of perception [as being like snake poison (yathāśiviṣa) ]; 4) the imperishability of practice which consists in investigating dependent origination [all things arise from causes and conditions (hetupratyaya) ]; these are four imperishable practices. 
gźan yaṅ sbyor ba mi zad pa bźi ste źes bya bas rnam graṅs gźan du sbyor ba mi zad pa bźi bstan te, phuṅ po rnams sgyu ma lta bur mkhas pa la sbyor ba daṅ, khams rnams groṅ stoṅ pa lta bur mkhas pa la sbyor ba daṅ, skye mched rnams sbrul gdug pa’i dug bźin du ma ruṅs par byed par mkhas pa la sbyor ba daṅ, dṅos po rnams rkyen las ’byuṅ ba yin par mkhas pa la sbyor ba ste, de la phuṅ po lṅa ni sgyu ma daṅ ’dra, khams bco brgyad ni bdag daṅ bdag gi daṅ bral te groṅ stoṅ pa daṅ ’dra, mig la sogs pa’i skye mched kyis ni gzugs la sogs pa la dmigs te, ’dod chags la sogs pa skyed pa’i sgo nas raṅ gi dge ba’i rtsa ba srog daṅ ’dra ba ma ruṅs par byed pas skye mched ni sbrul gdug pa lta bu’i dug daṅ ’dra, phyi naṅ gi dṅos po thams cad ni rgyu daṅ rkyen las byuṅ ba yin no źes phuṅ po daṅ khams daṅ skye mched daṅ rten ciṅ ’brel bar ’byuṅ ba’i mtshan ñid de ltar śes na phuṅ po daṅ, khams daṅ, skye mched daṅ, rten ciṅ ’brel bar ’byuṅ ba la brtag pa’i sbyor ba mi zad pa źes bya ba go rims bźin du sbyar ro. 
gźan yaṅ sbyor ba mi zad pa bźi ste. bźi gaṅ źe na? ’du byed mi rtag par yoṅs su bstan pa’i sbyor ba mi zad pa daṅ; ’du byed sdug bsṅal bar yoṅs su bstan pa’i sbyor ba mi zad pa daṅ; chos thams cad bdag med par yoṅs su bstan pa’i sbyor ba mi zad pa daṅ; mya ṅan las ’das pa źi ba la ñe bar spyod pa bstan pa’i sbyor ba mi zad pa ste; bźi po de dag ni sbyor ba mi zad pa’o. 
punar aparaṃ catvāro ’kṣayāḥ prayogāḥ. katame catvāraḥ? saṃskārānityatāparidīpanaprayogākṣayatā saṃskāraduḥkhatāparidīpanaprayogākṣayatā sarvadharmanairātmyaparidīpanaprayogākṣayatā nirvāṇaśāntyupabhogaparidīpanaprayogākṣayatā, ime catvāro ’kṣayāḥ prayogāḥ; 
Again, there are four imperishable practices. What four? 1) The imperishability of practice which consists in explaining that conditions are impermanent; 2) the imperishability of practice which consists in explaining that conditions are suffering; 3) the imperishability of practice which consists in explaining that all moments of existence are selfless; 4) the imperishability of practice which consist in explaining the enjoyment of peace in extinction; these are four imperishable practices. 
yaṅ sbyor ba mi zad pa źes rnam graṅs gźan du ston te, ’du byed mi rtag par yoṅs su bstan pa’i sbyor ba mi zad pa źes bya la ji tsam du ’du byed du gyur pa thams cad ni mi rtag pa yin la byaṅ chub sems dpas kyaṅ de ltar bstan pa la sbyor ba mi zad pa’i phyir ’du byed mi rtag par yoṅs su bstan pa’i sbyor ba mi zad pa źes bya’o. de bźin du ’du byed zag pa daṅ bcas pa thams cad sdug bsṅal ba daṅ, ’dus byas daṅ ’dus ma byas kyi chos thams cad bdag med pa daṅ, ñon moṅs pa daṅ bral ba ni mya ṅan las ’das pa źi ba ste, de la dgod pa’i phyir bstan pa’i sbyor ba mi zad pa źes bya’o. 
btsun pa śa ra dva ti’i bu, mdor na byaṅ chub sems dpa’i sbyor ba ji sñed pa, de dag thams cad ni thams cad mkhyen pa ñid la gźol ba, thams cad mkhyen pa ñid la ’bab pa, thams cad mkhyen pa ñid la bab pa ste, thams cad mkhyen pa ñid dag kyaṅ mi zad pas na, de’i phyir byaṅ chub sems dpa’ rnams kyi sbyor ba thams cad kyaṅ mi zad pa’o. 
samāsato, bhadanta śāradvatīputra, ye kecid bodhisattvasya prayogās te sarve sarvajñatānimnāḥ sarvajñatāpravaṇāḥ sarvajñatāprāgbhārāḥ. sarvajñatāpy akṣayā, tatas tasmāt sarve bodhisattvānāṃ prayogā apy akṣayāḥ. 
In short, reverend Śāradvatīputra, all the bodhisattva’s practices are inclined towards omniscience, directed towards omniscience, and bent upon omniscience. And since omniscience is imperishable [being like open space (ākāśasama) ], therefore all the practices of the bodhisattvas are also imperishable. 
btsun pa śa ra dva ti’i bu mdor na źes bya ba la sogs pa ni goṅ du smos pa’i sbyor ba de dag ci’i phyir mi zad pa’i gtan tshigs mdor bsdus nas ston te, thams cad mkhyen pa’i ye śes nam mkha’ daṅ ’dra bar zad mi śes pa yin la byaṅ chub sems dpa’’i sbyor ba kun kyaṅ de la gźol źiṅ ’bab la bab pas mi zad pa ste, sbyor ba daṅ po rtsom pa daṅ, bar du sgom pa daṅ, mthar phyin pa’i bye brag gis tshig gsum smos so. sbyor ba mi zad pa bśad zin to. 
btsun pa śa ra dva ti’i bu, ’di ni byaṅ chub sems dpa’ rnams kyi sbyor ba mi zad pa źes bya’o. 
ayam ucyate, bhadanta śāradvatīputra, bodhisattvānāṃ akṣayaḥ prayogaḥ; 
This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable practice. 
 
 
4th akṣaya: Adhyāśaya 
4th Imperishable: Determination. 
 
btsun pa śa ra dva ti’i bu, gźan yaṅ byaṅ chub sems dpa’ rnams kyi lhag pa’i bsam pa mi zad pa yin te. 
punar aparaṃ bhadanta śāradvatīputra, bodhisattvānām adhyāśayo ’py akṣayaḥ. 
Further, reverend Śāradvatīputra, the determination of the bodhisattvas is also imperishable. 
khyad par du ’gro ba’i byaṅ chub sems dpa’ ni goṅ nas goṅ du khyad par du ’gro ba’i mchog gi gnas mṅon par tshol ba’i tshul daṅ thabs la maṅ du bstan pa gaṅ yin pa de bstan pa’i phyir – "To demonstrate how the bodhisattva going to a different state (viśeṣagāmin) (cf. 2nd Imperishable, note 1) seeks the highest place (agrasthityadhyeṣaṇa) in going higher and higher, and teaching in many ways with expedient means, it is said: ....."
The interpretation of adhyāśaya, determintion, rests upon understanding the word as the distinguished (adhi) intention (āśaya), or the intention developing through the stages; for this cf. also the quotation from Bbh in the next note, fol. 39a4: lhag pa’i bsam pa ni byaṅ chub sems dpa’ sa la gnas pa rnams kyi bsam pa rnam par dag pa la bya’o – "Determination (adhyāśaya) is the pure intention (śuddhāśaya) of the bodhisattvas on the stages (bhūmisthita)", and fol. 54b3f.
btsun pa śa ra dva ti’i bu, gźan yaṅ byaṅ chub sems dpa’ rnams kyi lhag pa’i bsam pa mi zad pa yin źes bya ba la sogs pa gsuṅs so. de la lhag pa’i bsam pa mi zad pa yaṅ 1) raṅ bźin mi zad pa daṅ, 2) las mi zad pa daṅ, 3) rgyu mi zad pa rnam pa gsum du blta bar bya ste, de dag gis rim bźin du 1) mi zad pa gaṅ yin pa daṅ, 2) ji ltar mi zad pa daṅ, 3) gaṅ dag gis mi zad pa bstan to. 
  de ci’i phyir źe na? dge ba’i rtsa ba thams cad la lhag par dmigs pa’i phyir ro.  tha na byaṅ chub sems dpa’ gaṅ ci sems pa, de dag thams cad dge ba’i rtsa ba la lhag pa’i bsam pas dmigs par ’gyur te;  sa nas sar gźog pa’i phyir, ’pho ba’i lhag pa’i bsam pa’o;  bye brag tu ’gro ba’i phyir, rgal ba’i lhag pa’i bsam pa’o;  goṅ nas goṅ du khyad par du ’phags pas na, rtse mor lhag pa’i bsam pa’o;  bye brag gi chos kun ’dzin pas na, khyad par du ’phags pa’i lhag pa’i bsam pa’o;  saṅs rgyas kyi chos thams cad la mṅon sum pa’i lhag pa’i bsam pa’o;  khyad par du ’phags pa’i cha daṅ ’thun pa’i chos rnams la lhag par dmigs pa’i lhag pa’i bsam pa’o;  rtsom pa thams cad ñams ’og tu chud par byed pa’i lhag pa’i bsam pa’o;  ’bad pas yoṅs su mi skyo bas na, ṅes par byas pa’i lhag pa’i bsam pa’o;  brtul źugs thams cad yoṅs su rdzogs par byed pas na, brtul źugs grub pa’i lhag pa’i bsam pa’o;  grogs bdag yin pas na, go skabs med pa’i lhag pa’i bsam pa’o;  dmu rgod ma yin pas na, caṅ śes kyi sa’i lhag pa’i bsam pa’o;  ’phags pas na, dul ba’i sa’i lhag pa’i bsam pa’o;  skye bo mi srun pa daṅ ñon moṅs pa daṅ ma ’dres pas na, ma ’dres pa’i lhag pa’i bsam pa’o;  yan lag gi dam pa mgo yoṅs su gtoṅ bas na, sbyin par dka’ ba yoṅs su gtoṅ ba’i lhag pa’i bsam pa’o;, sems can tshul khrims ’chal pa rnams kyi dpuṅ gñen pas na, dka’ ba’i tshul khrims kyi lhag pa’i bsam pa’o; sems can mthu chuṅ ba rnams kyi ñes pa daṅ du len pas na, bya dka’ ba’i bzod pa’i lhag pa’i bsam pa’o; ñan thos daṅ raṅ saṅs rgyas thams cad kyi byaṅ chub lag mthil du ’oṅs par ’dor bas na, bya dka’ ba’i brtson ’grus kyi lhag pa’i bsam pa’o; bsam gtan gyi ro mi myaṅ bas na, bya dka’ ba’i bsam gtan gyi lhag pa’i bsam pa’o; dge ba’i rtsa ba thams cad kyi tshogs la mi smod pas na, bya dka’ ba’i śes rab kyi lhag pa’i bsam pa’o;  sems can thams cad kyi bya ba bsgrub pa’i phyir, brtsams pa daṅ spyod pa ñams ’og tu chud par byed pa’i lhag pa’i bsam pa’o;  śes pas rab tu brtags pas na, ṅa rgyal daṅ, lhag pa’i ṅa rgyal daṅ, ṅa rgyal las kyaṅ ṅa rgyal daṅ, ṅa’o sñam pa’i ṅa rgyal daṅ, mṅon pa’i ṅa rgyal daṅ, chuṅ zad sñam pa’i ṅa rgyal daṅ, log pa’i ṅa rgyal med pa’i lhag pa’i bsam pa’o;  lan re ba med pas na, sems can thams cad sbyin pa’i gnas kyi lhag pa’i bsam pa’o;  saṅs rgyas kyi chos zab mo la rab tu rtogs pa’i phyir, mi dṅaṅ ba’i lhag pa’i bsam pa’o;  byin gyi rlabs kyis ’gro bas na, khyad par du ’gro ba’i lhag pa’i bsam pa’o;  khur blaṅs pa sgrol bas na, ma źum pa’i lhag pa’i bsam pa’o;  rtag tu brtson pas na, mi zad pa’i lhag pa’i bsam pa’o. 
No sanskrit  tat kasya hetoḥ? sarvakuśalamūlādhyālambanatvāt;  yat kiṃcid antamaśo bodhisattvaś cintayati tat sarvam kuśalamūlāny adhyāśayenālambate;  saṃkramaṇādhyāśayo bhūmibhūmivyavasthānatayā;  uttaraṇādhyāśayo viśeṣagamanatayā;  agryādhyāśaya uttarottaraviśiṣṭatayā;  viśiṣṭādhyāśayo viśeṣadharmāgrahatayā;  sarvabuddhadharmapratyakṣādhyāśayaḥ;  viśiṣṭabhāgīyadharmādhyālambanādhyāśyaḥ;  sarvārambhasamuttāraṇādhyāśayaḥ;  vyavasitādhyāśayo vyavasāyāparikhinnatvāt;  siddhavratādhyāśayo vrataparipūritvāt;  anavakāśādhyāśayaḥ ātmasahāyatvāt;  ājāneyabhūmyadhyāśayo ’khaṭuṅkatvāt;  dāntabhūmyadhyāśaya āryatvāt;  asaṃsṛṣṭādhyāśayo ’nājāneyajanakleśāsaṃsṛṣṭatvāt;  duṣkaradānaparityāgādhyāśaya uttamāṅgaśiraḥparityāgatvāt, duṣkaraśīlādhyāśayo duḥśīlasattvatrāṇatvāt, duṣkarakṣāntyadhyāśayo durbalasattvadoṣādhivāsanatvāt, duṣkaravīryādhyāśayaḥ sarvaśrāvakapratyekabuddhakaratalagatabodhiparityāgatvāt, duṣkaradhyānādhyāśayo dhyānānāsvāditatvāt, duṣkaraprajñādhyāśayaḥ sarvakuśalamūlasaṃbhārākuṃsanatvāt;  ārabdhacaryāsamuttāraṇādhyāśayaḥ sattvakṛtyasādhanatayā;  nirmānādhimānamānātimānāsmimānābhimānonamānamithyāmānādhyāśayo jñānapratyavekṣitatvāt;  sarvasattvadaksiṇīyādhyāśayo niṣpratikāratvāt;  asaṃtrastādhyāśayo gaṃbhīrabuddhadharmasuviditatvāt;  viśeṣagamanādhyāśayo ’dhiṣṭhānagamanatvāt;  alīnādhyāśayo bhārāttottāraṇatvāt;  akṣayādhyāśayo nityodyuktatvāt; 
[1. To show that determination is essentially imperishable (svabhāvākṣayatādeśanārtham); and in what the imperishability consists (yākṣayatā), it is said:]  Why? Because it rests upon all the roots of the good;  whatever the bodhisattva thinks ultimately rests upon the roots of good because of his determination.  It is the determination to pass on since it is to stay on one stage after another;;  the determination to cross over since it is going to a different state [beyond the threefold world (traidhātuka-) ];  the highest determination since it is distinguished [from the determination of disciples and isolated buddhas, as that of the isolated buddhas is distinguished from that of the disciples];  the distinguished determination because of [gradually] grasping [superior qualities (adhikaguṅa) being] different moments of existence;  the determination having all the qualities of a Buddha clearly in view;  the determination resting upon moments of existence distinguished [from earlier stages of development];  the determination to carry through all undertakings;  the persevering determination because of indefatigability in perseverance;  the determination of perfected vows because of fulfilling the vows;  the unassailable determination since one has only oneself as companion [when realizing incomparable awakening (anuttarabodhi) ];  the determination on the stage of being well trained [like a horse] because of the absence of unruliness;  the determination on the stage of being disciplined because of nobility;  the unmixed determination because of non-contamination with the vices of untrained beings;  the determination of giving gifts hard to give because of giving even the head, the best part of the body, the determination of morality hard to practise because of protection for the immoral, the determination of tolerance hard to endure because of putting up with the faults of weak beings, the determination of vigour hard to practise because of giving up the awakening of disciples and isolated buddhas even while having it at hand, the determination of meditation hard to practise because of not tasting meditation [which is the highest pleasure in the world], the determination of insight hard to practise because of not deriding the accumulation of any root of the good;  the determination to carry through any practice undertaken because of completing the duties of all beings;  the determination free from conceit, pride, haughtiness, self-conceit, self-esteem, pride of modesty and illusory pride because of discerning with knowledge;  the determination of regarding all beings as worthy of gifts because of not hoping for recompense;  the determination of fearlessness because of understanding the deep religion of the Buddhas;  the determination to go to a different state because of progressing by means of powers [like insight (prajñā) and so on];  the determination to never be fainthearted because of helping those carrying burdens [of four kinds, that of the parts of personality (skandhabhāra), vices (kleśabhāra), promises (pratijñābhāra) or vigour (vīryabhāra) ];  the imperishable determination because of constant alertness [to maturing living beings and the qualities of a Buddha (sattvabuddhadharmaparipākāya) ]; 
raṅ bźin mi zad pa bstan pa’i phyir de ci’i phyir źe na źes bya ba la sogs pa gsuṅs so. (cf. ṭ. fol. 53a6: mi zad pa gaṅ yin pa).
ṭ. here (fol. 53a6-54b2) quotes a long passage on the fifteen kinds of adhyāśaya from the ādhyāśayapaṭala in the Bodhisattvabhūmi (p. 3134-31520) which the author of ṭ in fol. 54b2-3 says bears great similarity to the treatment of the concept in Akṣ:
de la saṅs rgyas kyi chos rnams la mos pa daṅ, so sor rtog pa daṅ, ṅes par ’byed pa dad pa sṅon du ’gro ba daṅ, chos rnam par ’byed pa sṅon du ’gro ba gaṅ yin pa de ni byaṅ chub sems dpa’i lhag pa’i bsam pa źes bya’o. byaṅ chub sems dpa’i lhag pa’i bsam pa de dag kyaṅ mdor bsdus na bco lṅar rig par bya ste: bco lṅa gaṅ źe na? mchog gi bsam pa daṅ, tshul ’khrims kyi bsam pa daṅ, pha rol tu phyin pa’i bsam pa daṅ, de kho na’i don gyi bsam pa daṅ, mthu’i bsam pa daṅ, phan pa’i bsam pa daṅ, bde ba’i bsam pa daṅ, lhug pa’i bsam pa daṅ, brtan pa’i bsam pa daṅ, mi slu ba’i bsam pa daṅ, ma dag pa’i bsam pa daṅ, dag pa’i bsam pa daṅ, śin tu dag pa’i bsam pa daṅ, tshar bcad pa’i bsam pa daṅ, lhan cig skyes pa’i bsam pa’o. de la saṅs rgyas daṅ, chos daṅ, dge ’dun dkon mchog rnams la byaṅ chub sems dpa’i lhag pa’i bsam pa gaṅ yin pa de ni mchog gi bsam pa źes bya’o. byaṅ chub sems dpa’i tshul khrims kyi sdom pa yaṅ dag par blaṅs pa la lhag pa’i bsam pa gaṅ yin pa de ni tshul khrims kyi bsam pa źes bya’o. sbyin pa daṅ, bzod pa daṅ, brtson ’grus daṅ, bsam gtan daṅ, śes rab yaṅ dag par ’grub par bya ba’i lhag pa’i bsam pa gaṅ yin pa de ni pha rol tu phyin pa’i bsam pa źes bya’o. chos daṅ gaṅ zag la bdag med pa don dam pa chos kyi de bźin ñid zab mo la lhag pa’i bsam pa gaṅ yin pa de ni de kho na’i don gyi bsam pa źes bya’o. saṅs rgyas daṅ byaṅ chub sems dpa’ rnams kyi mṅon par śes pa’i mthu bsam gyis mi khyab pa la lhag pa’i bsam pa gaṅ yin pa de ni mthu’i bsam pa źes bya’o. sems can rnams la dge ba’i sems ñe bar sgrub par ’dod pa ni phan pa’i bsam pa źes bya’o. sems can rnams la zaṅ ziṅ med pa’i sems daṅ sdug pa’i rnam par smin pa daṅ ’brel pa med pa’i sems ni lhug pa’i bsam pa źes bya’o. bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems gcig tu ṅes pa ni brtan pa’i bsam pa źes bya’o. sems can gyi don gyi thabs daṅ byaṅ chub kyi thabs la phyin ci ma log pa’i śes pa daṅ ldan pa’i mos pa ni mi slu ba’i bsam pa źes bya’o. mos pas spyod pa’i sa thams cad la byaṅ chub sems dpa’ rnams kyi lhag pa’i bsam pa gaṅ yin pa de ni ma dag pa’i bsam pa źes bya’o. bsam pa dag pa’i sa nas bzuṅ ste, spyod pa ṅes pa’i sa’i bar la byaṅ chub sems dpa’ rnams kyi lhag pa’i bsam pa ni dag pa’i bsam pa źes bya’o. mthar thug par gyur pa’i sa la byaṅ chub sems dpa’ rnams lhag pa’i bsam pa ni śin tu dag pa’i bsam pa źes bya’o. de la ma dag pa’i bsam pa gaṅ yin pa de ñid ni tshar bcad pa źes bya’o; so sor brtag par bya ba yin pa’i phyir ro. dag pa daṅ śin tu dag pa’i lhag pa’i bsam pa gaṅ yin pa de ni lhan cig skyes pa’i bsam pa źes bya ste, raṅ bźin gyi de’i bdag ñid du gyur pa daṅ rten la śin tu gnas pa’i phyir ro. byaṅ chub sems dpa’ rnams ni mdor bsdu na lhag pa’i bsam pa dge ba thams cad du rtogs pa bco lṅa po ’di dag gis bya ba bcu byed de; bcu gaṅ źe na? mchog gi bsam pas ni dkon mchog la mchod pa byaṅ chub kyi tshogs thams cad kyi mchog tu gyur pa’i rnam pa thams cad la sbyor bar byed do. tshul khrims kyi bsam pas ni byaṅ chub sems dpa’i tshul khrims kyi sdom pa yaṅ dag par blaṅs pa la srog gi phyir bsams bźin du ñes par ’byuṅ bar mi byed la, ñes par byuṅ ba na yaṅ myur ba myur bar so sor ’chags par byed do. pha rol tu phyin pa’i bsam pa ni dge ba’i chos rnams bsgom pa rtag tu byed pas bag yod par gnas śiṅ mchog tu bag yod par gnas par byed do. de kho na’i don gyis lhag pa’i bsam pa ni sems can gyi phyir kun nas ñon moṅs pa can ma yin pa’i sems kyis ’khor ba na ’khor bar yaṅ byed la, mya ṅan las ’das pa’i lhag pa’i bsam pa mi gtoṅ bar yaṅ byed do. mthu’i lhag pa’i bsam pas ni bstan pa la sñiṅ thag pa nas dad ciṅ ston par yaṅ byed la, bsgom pa la yaṅ gces par ’dzin te, ’dod pa skyes pas śas cher gnas la, thos pa daṅ bsam pa tsam gyis chog par mi ’dzin to. phan pa’i bsam pa daṅ bde ba’i bsam pa daṅ lhug pa’i bsam pas ni sems can don gyi bya ba rnam pa thams cad la sbyor bar byed do, sbyor ba byas nas yoṅs su mi skyo’o. brtan pa’i lhag pa’i bsam pas ni brtson ’grus ’bar ba daṅ, brtson ’grus rgya chen po yaṅ dag par rtsom par gnas te, sbyor ba lhod par mi ’gyur źiṅ, sbyor ba ñams par mi ’gyur ro. mi slu ba’i lhag pa’i bsam pas ni dge ba’i chos mṅon par sgrub pa de daṅ de dag la mṅon par śes pa myur bar ’gyur te, khyad par thob pa dma’ ba daṅ, chuṅ ṅu tsam daṅ ṅan ṅon tsam gyis kyaṅ chog par mi ’dzin to. tshar bcad pa’i lhag pa’i bsam pas ni lhan cig skyes pa’i lhag pa’i bsam par ’dren to. lhan cig skyes pa’i lhag pa’i bsam pas ni lha daṅ mi rnams kyi don daṅ phan pa daṅ bde ba’i phyir myur du bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub mṅon par rdzogs par ’tshaṅ rgya bar byed do.
tatra śraddhāpūrvo dharmavicayapūrvakaś ca buddhadharmeṣu yo ’dhimokṣaḥ pratyavagamo niścayo bodhisattvasya. so ’dhyāśaya ity ucyate. te punar adhyāśayā bodhisattvasya samāsataḥ paṃcadaśa veditavyāḥ. katame paṃcadaśa. agryāśayaḥ vratāśayaḥ pāramitāśayaḥ tattvārthāśayaḥ prabhāvāśayaḥ hitāśayaḥ sukhāśayaḥ vinirmuktāśayaḥ dṛḍhāśayaḥ avisaṃvādanāśayaḥ aśuddhāśayaḥ śuddhāśayaḥ suśuddhāśayaḥ nigṛhītāśayaḥ sahajāśayaḥ. tatra yo buddhadharmasaṃgharatneṣu bodhisattvasyāśayaḥ. so ’gryāśaya ity ucyate. bodhisattvaśīlasaṃvarasamādāne yaḥ adhyāśayaḥ. ayaṃ vratāśaya ity ucyate. dānaśīlakṣāntivīryadhyānaprajñāsamudāgamāya yaḥ adhyāśayaḥ. ayaṃ pāramitāśaya ity ucyate. dharmapudgalanairātmye paramārthe dharmatathatāyāṃ gaṃbhīrāyāṃ yaḥ adhyāśayaḥ. ayaṃ tattvārthāśaya ity ucyate. buddhabodhisattvānām aciṃtye ’bhijñāprabhāve sahaje vā prabhāve yaḥ adhyāśayaḥ. ayaṃ prabhāvāśaya ity ucyate. sattveṣu kuśalopasaṃhartukāmatā hitāśaya ity ucyate. sattveṣv anugrahopasaṃhartukāmatā sukhāśaya ity ucyate. sattveṣv eva nirāmiṣacittatā iṣṭe ca vipāke niṣpratibaddhacittatā vinirmuktāśaya ity ucyate. anuttarāyāṃ samyaksaṃbodhau yā cittaikantikatā dṛḍhāśaya ity ucyate. sattvārthopāye bodhyupāye aviparītajñānasahagatādhimuktir avisaṃvādanāśaya ity ucyate. adhimukticaryābhūmau yo ’dhyāśayo bodhisattvānāṃ. so ’śuddhāśaya ity ucyate. śuddhāśayabhūmim upādāya yāvan niyatacaryābhūmer adhyāśayo bodhisattvānāṃ śuddhāśaya ity ucyate. niṣṭhāgamanabhūmāv adhyāśayo bodhisattvānāṃ suśuddhāśaya ity ucyate. tatra yaḥ aśuddhādhyāśayaḥ. sa eva nigṛhīta ity ucyate pratisaṃkhyānakaraṇīyatayā. yaḥ punaḥ śuddhasuśuddhāśayaḥ. sa sahajāśaya ity ucyate prakṛtyātmatayā āśrayasusaṃniviṣṭatayā ca. ity ebhir bodhisattvāḥ paṃcadaśabhiḥ kalyāṇair adhyāśayaiḥ sarvabhūmigataiḥ samāsato daśa kṛtyāni kurvaṃti. katamāni daśa. agryāśayena ratnapūjaṃ sarvākārāṃ prayojaṃti sarvabodhisaṃbhārāṇām agryabhūtaṃ. vratāśayena bodhisattvaśīlasaṃvarasamādāne jīvitahetor api na saṃciṃtyāpattiṃ āpadyaṃte. āpannāś ca tvaritatvaritaṃ pratideṣayaṃti. pāramitāśayena kuśalānāṃ dharmāṇāṃ bhāvanāsātatyakriyayā apramādavihāriṇo bhavaṃti paramāpramādavihāriṇaḥ. tattvārthādhyāśayenāsaṃkliṣṭāś ca saṃsāre sattvahetoḥ saṃsaranti. avinirmuktanirvāṇādhyāśayāś ca bhavanti. prabhāvādhyāśayena ghanarasaṃ ca śāsanaprasādaṃ pravedayaṃti. bhāvanāyāṃ ca sārasaṃjñinaḥ spṛhājātā bahulaṃ viharaṃti. na śrutamātracintāmātrasaṃtuṣṭāḥ. hitāśayena sukhāśayena vinirmuktāśayena ca sarvākārāsu sattvārthakriyāsu prayujaṃte. prayuktāś ca na parikhidyaṃte. dṛḍhādhyāśayena uttaptavīryā vipulavīryāḥ samāraṃbhā viharaṃti. na ślathaprayogāḥ. na cchidraprayogāḥ. avisaṃvādanādhyāśayena kṣiprābhijñā bhavaṃti teṣu teṣu kuśaladharmābhinirhāreṣu. na cālpamātrakeṇāvaramātrakeṇa hīnena viśeṣādhigamena tuṣṭim āpadyaṃte. nigṛhītenādhyāśayena sahajādhyāśayam ākarṣaṃti. sahajena punar adhyāśayena kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate arthāya hitāya sukhāya devamanuṣyāṇāṃ.
54b2-3: lhag pa’i bsam pa bco lṅa de dag daṅ mdo ’di las gsuṅs pa’i lhag pa’i bsam pa daṅ byaṅ chub sems dpa’i spyod pa ’byuṅ ba dag kyaṅ mthun mthun du sbyar ro.
 
Cf. Lv p. 429,14.  byaṅ chub sems dpa’i bsam pa la ci’i phyir lhag pa’i bsam pa źes bya sñam nas dri ba’i phyir de ci’i phyir źe na źes smos te: goṅ du bśad pa’i bsam pa bas kyaṅ dmigs pa daṅ yon tan ’og nas ’byuṅ ba’i tshul lta bur ’phags pa’am, yaṅ na byaṅ chub sems dpa’ rnams kyi bsam pa ni rtag tu bdag daṅ gźan gyi don du sems pas na lhag pa’i bsam pa źes bya ste, des na dge ba’i rtsa ba thams cad la lhag par dmigs pa’i phyir źes bya ba la sogs pa gsuṅs so. dge ba’i rtsa ba thams cad la ji ltar lhag par dmigs pa ni tha na byaṅ chub sems dpa’ gaṅ ci sems pa, de thams cad dge ba’i rtsa ba la lhag pa’i bsam pas dmigs par ’gyur źes bya bas bśad de, sa daṅ po la gnas pa’i byaṅ chub sems dpa’ rnams ji tsam du sems kyi g-yo ba daṅ rtog pa ’byuṅ ba thams cad dge ba’i rtsa ba la lhag par dmigs par byed kyi, mi dge ba la ma yin pas lhag pa’i bsam pa źes bya’o – "To ask why the bodhisattva’s intention (āśaya) is called determination (adhyāśaya) it is said Why? Because it distinguishes itself (viśiṣṭa) from the above-mentioned intention (āśaya) in the way below described both as for its object (ālambana) and its qualities (guṇa), or, because the intention (āśaya) of the bodhisattvas is always reflection on the good of both oneself and others (nityasvaparārthacintā), it is called determination (adhyāśaya). ..." The meaning of adhi, then, is thus also explained through adhyālambana.  ṭ numbers the stages mentioned: sa daṅ po la sogs pa nas gñis pa la sogs par ’phar źiṅ de la gnas par bya ba’i phyir sa goṅ ma’i yon tan thob par sems pa ni ’pho ba’i lhag pa’i bsam pa’o. Cf. Dbh. p. 2027-28: bhūmer bhūmisaṃkramaṇakuśalena ca bhūmibhūmivyavasthānakuśalena ca...  byaṅ chub sems dpa’ rnams khams gsum las bye brag tu ’phags par ’gro ba’i phyir, rgal ba’i lhag pa’i bsam pa’o ’phags pa ñan thos la ltos nas raṅ saṅs rgyas bye brag tu ’phags pa yin la, byaṅ chub sems dpa’ rnams ni de gñis ka las bye brag tu ’phags pas na goṅ daṅ goṅ du khyad par du ’phags pa ste, de ltar kun gyi gtso bo’am dam par gyur pas rtse mor lhag pa’i bsam pa’o. Cf. agrādhyāśaya in Bbh. p. 3138, and p. 31312-13, quoted in note supra.  sa daṅ po la sbyin pa’i pha rol tu phyin pa yoṅs su rdzogs nas skad cig ma gcig la ’jig rten gyi khams brgya g-yo bar byed pa la sogs pa nas, sa re re źiṅ pha rol tu phyin pa re re rdzogs par byas te, yon tan goṅ nas goṅ du lhag par gyur pa la bye brag gis chos kun ’dzin pa źes bya’o.  byaṅ chub sems dpa’ sa brgyad pa la gnas pa rnams kyi śes rab kyi dbaṅ pos bsam gtan la sogs pa byaṅ chub kyi phyogs kyi chos rnams daṅ, stobs daṅ, mi ’jigs pa la sogs pa saṅs rgyas kyi chos thams cad rnam par smin pa’i tshul gyis gsal bar mṅon sum du gyur pas na saṅs rgyas kyi chos thams cad la mṅon sum pa’i lhag pa’i bsam pa źes bya’o.  byaṅ chub sems dpa’i sa goṅ nas goṅ du khyad par du thob par byed pa’i rgyu pha rol tu phyin pa daṅ tshad med pa la sogs pa ni khyad par du ’phags pa’i cha daṅ mthun pa’i chos rnams te, de dag ’dris par byed pa ni lhag par dmigs pa źes bya’o – "The causes of the bodhisatva’s advancement from stage to stage are the perfections (pāramitā), the immeasurables (apramāṇa), etc., they are the moments of existence which are distinguished; and to cultivate them (parijaya) is to rest upon them."  rtsom pa thams cad ni bdag daṅ gźan gyi don bya ba’o; ñams ’og tu chud par byed pa ni mthar ’byin pa ste, bdag daṅ gźan gyi don mthar ’byin pa la de skad ces bya’o.  byaṅ chub sems dpa’i sa daṅ po thob pa’i ’og tu sa de ñid las sa bcu pa’i bar gyi mi mthun pa’i phyogs daṅ gñen po la sogs pa saṅs rgyas daṅ byaṅ chub sems dpa’ dag daṅ dge ba’i bśes gñen rnams las yoṅs su tshol źiṅ ’dri bas mi skyo bar byas pa’i phyir sa yoṅs su sbyaṅ bar bya ba’i khyad par la ṅes te, de ltar na ’bad pas yoṅs su mi skyo bas na, ṅes par byas pa’i lhag pa’i bsam pa źes bya’o.  rgyan daṅ glu gar la sogs pa dregs pa’i yan lag spaṅs te, skra daṅ kha spu bregs pa la sogs pa rab tu byuṅ ba’i cha lugs ’dzin ciṅ brtul źugs kyi tshogs rdzogs par byed pa ni brtul źugs thams cad rdzogs par byed pa ste, de lta bu la goms pas cha lugs mdzes pa lhun gyis grub pa la brtul źugs grub pa’i lhag pa’i bsam pa źes bya’o.  bla na med pa’i byaṅ chub sgrub pa la grogs bdag yin te, gźan gyi grogs byas śiṅ btaṅ du med pa’i phyir go skabs med pa’i lhag pa’i bsam pa’o dmu rgod rnam pa bźi po yaṅ dag pa’i sgrub pa la ’dug tu mi btub pas gnas la dmu rgod daṅ, yaṅ dag pa’i lam du ’jug tu mi btub pas ’jug pa la dmu rgod pa daṅ spyod pa ñams bźin du dad pas byin pa chud gson par byed pas spyod pa dmu rgod daṅ byaṅ chub sems dpa’ caṅ śes rnams kyi naṅ na lta ba daṅ spyod pa la sogs pa mi mthun par ’grogs pa dmu rgod daṅ rta dmu rgod daṅ ’dra ba’i skyon de dag spaṅs te dmu rgod ma yin pas na, caṅ śes pa’i lhag pa’i bsam pa źes bya ste, rta caṅ śes bźin no. ājāneya is also thought of as derived from ā-jñā-, which gives it the meaning "docile". Cf. Edg. s.v. ājanya, etc.  bslab pa gsum la gnas te so so’i skye bo’i sa las ’das pas ’phags pa yin la bslab pa gsum gyis dbaṅ po’i sgo bsdams pa la sogs pas sems dul bar gyur pas na dul ba’i sa’i lhag pa’i bsam pa’o skye bo gaṅ dag mthoṅ na ’dod chags la sogs pa ñon moṅs pa skye bar ’gyur ba’i skye bo mi srun pa daṅ ma ’dres la ñon moṅs pa ñid daṅ ma ’dres pas na, ma ’dres pa’i lhag pa’i bsam pa’o yan lag gi dam pa mgo yoṅs su gtoṅ ba la sogs pas ni śin tu bya dka’ ba pha rol tu phyin pa drug po ’di lta bu dag ’phags pa ñan thos la sogs pa gźan gyi bya dka’ ste, kun gyi spyod pa las lhag pas lhag pa’i bsam pa źes bśad de, sbyin pa ni dṅos su zad de; tshul khrims ni gtsug lag khaṅ nas byuṅ ba la sogs pa chad pa bcad par ’os pa dag gi dpuṅ gñen byed pa daṅ; sems can mthu chuṅ ba gdol ba la sogs pas spyo ba la sogs pa’i ñes pa daṅ du len pa daṅ; ’jig rten las ’das pa’i ’bras bu ñan thos daṅ raṅ saṅs rgyas thams cad kyi byaṅ chub lag mthil du ’oṅ ste, thob zin pa yaṅ bor nas bla na med pa’i byaṅ chub btsal dka’ ba tshol ba daṅ; ’jig rten gyi bde ba thams cad kyi mchog ni bsam gtan gyi ro yin na, de la ma chags pa daṅ; sbyin pa daṅ tshul khrims la sogs pa śes rab kyi pha rol tu phyin pas ma zin na ’khor bar skye ba’i rgyu tsam du zad pas śes rab kyis smad pa’i bya ba yin na dge ba’i rtsa ba de dag la yaṅ mi smod pas na pha rol tu phyin pa de dag bsgrub pa ni bya dka’ ba’i lhag pa’i bsam pa źes bya’o – "... It is called adhyāśaya since it is superior (adhika) to the practice of all. ..." Cf. Kpv 236: jñānākunsanatā etc.  sems can thams cad kyi bya ba ni tshe ’di la bde ba daṅ tshe phyi ma la phan pa’o. Cf. Msa p. 16625.  śes rab kyis khams rab tu dbye ba la sogs par rab tu brtags pas na, ṅa rgyal rnam pa bdun med pa’i lhag pa’i bsam pa’o. The seven kinds of conceit, etc., are enumerated in Mvy 1946-52  lan re ba ni sbyin pa’i gnas bzaṅ po gdams te, gtoṅ bar byed kyi byaṅ chub sems dpa’ ni lan re ba med pas na, sems can thams cad la ’dra bar sbyin pa’i gnas su sems pa’o.  saṅs rgyas kyi chos zab mo ni kun gyis ’jug par dka’ ba la bya ste stoṅ pa ñid do; de la byaṅ chub sems dpa’ śes rab kyis rab tu rtogs pa’i phyir, mi dṅaṅ, mi skrag ces bya ba’i tha tshig go – ".. hard to penetrate since [concerned with] emptiness (śūnyatā), ."  byin gyi rlabs ni byaṅ chub sems dpa’i śes rab la sogs pa goṅ nas goṅ du ’bogs pa la bya ste, des sa nas sar ’gro bar khyad par du ’gro ba’i lhag pa’i bsam pa źes bya’o – "... going from stage (bhūmi) to stage ..."  khur ni rnam pa bźi ste, phuṅ po’i khur daṅ, ñon moṅs pa’i khur daṅ, dam bcas pa’i khur daṅ, brtson pa’i khur rnams te; khur dor bar bya ba daṅ, spaṅ bar bya ba daṅ, bsgrub par bya ba daṅ, yoṅs su rdzogs par bya ba’i phyir go rims bźin no. de la sdug bsṅal yoṅs su śes pas ni phuṅ po’i khur blaṅs pa bor te, des phuṅ po med pa’i bde ba thob bo; kun ’byuṅ ba spaṅs pas ni ñon moṅs pa’i khur blaṅs pa bor te, des rnam par grol ba’i bde ba thob bo; lam bsgoms pas ni dam bcas pa’i khur blaṅs pa bor te, des rdzogs pa’i byaṅ chub kyi bde ba thob bo; ’gog pa mṅon sum du byas pas ni brtson ’grus kyi khur blaṅs pa bor te, des ñe bar źi ba’i bde ba thob bo; des bas na khur blaṅs pa sgrol ba źes bya ste, sgrol ba ni bor ba’i don to. yaṅ na, khur blaṅs pa ni dam bcas pa la bya ste, bla na med pa’i byaṅ chub bsgrub par dam bcas pa bźin byed pas na sgrol ba ste, de’i phyir ma źum pa’i lhag pa’i bsam pa źes bya’o.  sems can daṅ saṅs rgyas kyi chos yoṅs su smin par bya ba’i phyir rtag tu brtson pas na, mi zad pa’i lhag pa’i bsam pa źes bya’o. 
  yaṅ lhag pa’i bsam pa źes bya ba ni: ’byuṅ po rnams la des pa’o; sems can rnams la byams pa’o; ’phags pa rnams la phan par sems pa’o; ’phags pa ma yin pa rnams la sñiṅ rje ba’o; bla ma rnams la gus pa’o;  dpuṅ gñen med pa rnams la dpuṅ gñen no; skyabs med pa rnams la skyabs so; gliṅ med pa rnams la gliṅ ṅo; mgon med pa rnams la mgon no; grogs med pa rnams la grogs so;  gya gyu can rnams la draṅ ba’o; dmu rgod rnams la gsal ba’o; g-yon can rnams la g-yo med pa’o; thibs po spyod pa rnams la sgyu med pa’o;  byas pa mi gzo ba rnams la byas pa gzo ba’o; ’khu ba rnams la byas pa tshor ba’o; gnod pa byed pa rnams la phan ’dogs pa’o; log par gyur pa rnams la bden pa’o; kheṅs pa rnams la ṅa rgyal med pa’o;  legs par byas pa rnams la mi spyo ba’o; gźan gyi ’khrul pa rnams la mi gleṅ ba’o; log par źugs pa rnams la kun tu sruṅ ba’o; thabs kyi dge ba spyod pa thams cad la ñes par mi lta ba’o; sbyin pa’i gnas rnams la rim gro byed pa’o;  rjes su bstan pa rnams la ’thun par ’dzin pa’o; gdams ṅag daṅ rjes su bstan pa rnams la blo bde ba’o;  dgon par gnas pa rnams la phu dud du byed pa’o;  rñed pa daṅ, bkur sti daṅ, tshigs su bcad pa dag don du mi gñer ba’o;  lus daṅ srog la mi lta ba’o;  lhag pa’i bsam pa dag pas na, tshul ’chos med pa’o;  ṅag bsdams pas na, kha gsag med pa’o;  bdag gi rñed pas chog śes pas na, thob kyis ’jal ba med pa’o;  sems ñon moṅs pa can ma yin pas na, las su ruṅ ba’o;  dge ba’i rtsa ba thams cad bsags pas na, ’khor bar gźol ba’o;  sems can thams cad la lta bas na, sdug bsṅal thams cad la ci mi sñam pa’o. 
  api cādhyāśaya ucyate sauratyatā bhūteṣu maitratā sattveṣu hitacittatāryeṣu gauravaṃ guruṣu;  trāṇatātrāṇeṣu śaraṇatāśaraṇeṣu dvīpatādvīpeṣu parāyaṇatāparāyaṇeṣu sahāyatāsahāyeṣu;  ṛjutā kuṭileṣu spaṣṭatā khaṭuṅkeṣu aśaṭhatā śaṭheṣu amāyavitā gahanacariteṣu;  kṛtajñatākṛtajñeṣu kṛtaveditā drohiṣu upakāritānupakāriṣu satyatābhūtagateṣu;  nirmānatā stabdheṣu aninditā sukṛteṣu anārocanatā paraskhaliteṣu ārakṣaṇatā vipratipanneṣu adoṣadarśanatā sarvopāyakauśalyacaryāsu śuśruṣaṇatā sarvadakṣiṇīyeṣu;  pradakṣiṇagrahitānuśāsanīṣu;
111,15: sukhabuddhitāvavādānuśāsanīṣu; 
saṃvartanatāraṇyavāseṣu;  lābhasatkāraślokānarthikatā;  kāyajīvānapekṣatā;  akuhanatā śuddhādhyāśayatvāt;  alapanatā vāksaṃvṛtatvāt;  anaiṣpeṣikatātmalābhasaṃtuṣṭatvāt;  karmaṇyatāsaṃkliṣṭacittatvāt;  saṃsāranimnatā sarvakuśalamūlopacayatvāt;  sarvaduḥkhādhivāsanatā sarvasattvāvekṣatvāt; 
[2. To show that its action is imperishable (kāryākṣayatādeśanārtham), and how it is imperishable (yathākṣayatā):]  Further, determination is said to be kindness to [non-human] beings, friendliness to living beings, thoughts for the weal of the noble, care for the not noble, respect for the masters;  protection for the unprotected, a refuge for those without refuge, an island for the shipwrecked, an ideal for those without ideals, friendship to the friendless;  straightness to the crooked, correctness to the unruly, absence of fraud to the fraudulent, absence of trickery to the dissemblers;  gratitude to the ungrateful, thankfulness to the harmful, help to the unhelpful, truth to the mistaken;  humility to the stubborn, no reproach to the virtuous, not proclaiming the mistakes of others, protection to those who behave wrongly, not seeing faults in any practice of ability in skilful means, homage to all worthy of offerings;  adequate obedience to admonitions; happiness in mind at instructions and admonitions;  respecting hermits;  no desire for gain, honour and fame;  no regard for one’s own body or life [in seeking true religion and doing the good for living beings];  no hypocrisy because of pure determination;  no boasting because of restraint in speech;  no threats [and thus using force (balāt) ] because of contentment with what one has;  responsiveness [being freed from grasping for bad places, staying concentrated] because of no impurity of thought;  inclination towards existence because of accumulation of all roots of the good;  enduring any suffering [giving up thought-constructions (vikalpa) concerned with hard and easy] because of concern for all beings; 
las mi zad pa bstan pa’i phyir yaṅ lhag pa’i bsam pa źes bya ba ni źes bya ba la sogs pa gsuṅs so; (cf. fol. 53a6: ji ltar mi zad pa).  ’byuṅ po ni mi ma yin pa ste, de dag la gnod pa mi byed pas ni des pa źes bya’o. sems can rnams ni ’gro ba drug gis bsdus pa’i sems can thams cad la bya ste, de dag kun la bu gcig po bźin du byams pa’o. ’phags pa ni gaṅ zag chen po brgyad la sogs pa ste, de dag bdag gi dge ba’i bśes gñen du gyur par śes nas de dag la chos gos daṅ bsod sñoms daṅ sñun gyi rkyen sman gyi yo byad la sogs pas phan par byed do. ’phags pa ma yin pa ni so so’i skye bo ste, de dag la las daṅ ñon moṅs pa’i dbaṅ du gyur ces sñiṅ rje ba’o. bla ma ni mkhan po daṅ slob dpon la sogs pa ste, de dag la lus kyis phyag ’tshal ba la sogs pa byed pas na gus pa’o dpuṅ gñen med pa ni skye ba daṅ rga ba la sogs pa’i sdug bsṅal gyis ñen pa ste, de dag skye ba la sogs pa’i sdug bsṅal las sgrol bar byed pas na dpuṅ gñen no; skyabs med pa ni lhag mthoṅ daṅ bral ba ste, de dag la lhag mthoṅ ston par byed pas skyabs so; gliṅ med pa ni chu bo chen po bźis bdas pa ste, de dag chu bo bźi las rlon par byed pas na gliṅ ṅo; mgon med pa ni źi gnas daṅ bral ba ste, de dag la źi gnas ston pas na mgon no; grogs med pa ni tshe ’di daṅ phyi ma’i źiṅ blas daṅ bsod nams la sogs pa grogs med pa ste, de dag tshe ’di daṅ phyi ma’i don du gyur pa’i grogs ci rigs par byed pas na grogs so gya gyu can ni bsam pa mi draṅ ba’o; dmu rgod ni smra ba’i don gsal bar mi ston pa’o; g-yon can ni bdag gi ñes pa bcab pa’i thabs bzuṅ ste, gtam rluṅ la bskur ba’o; thibs po spyod pa ni gźan la slu ba’i phyir bdag ñid gźan du gnas la gźan du ston pa’o.  byas pa mi gzo ba ni phan btags pa mi dran pa’o; ’khu ba ni byaṅ chub sems dpa’ la rku thabs kyis rgol ba ste, de dag la ’dis bdag la phan btags so sñam du byas pa tshor ba’o; gnod pa byed pa ni tshe phyi ma’i don gyi bgegs byed pa’o; log par gyur pa ni lam log par źugs pa ste, de dag yaṅ dag pa’i lam la ’god pas bden pa’o.
Not in ṭ. 
legs par byas pa ni dge ba byas pa’o; gźan gyi ’khrul pa ni pha rol gyi ñes pa byas pa’o; log par źugs pa ni mi dge ba la ’jug pa ste, de dag mi dge ba las slar bzlog pas na kun sruṅ ba’o; thabs kyi dge ba spyod pa ni rjes su yi raṅ ba daṅ bsṅo ba la mkhas pa la sogs pa’i sgo nas dge ba spyod pa ste, de dag la ñes par mi lta ba’o; sbyin pa’i gnas ni gaṅ zag yon tan can te, de dag la rñed pa daṅ bkur stis rim gro byed pa’o rjes su bstan pas ni ’di gyis śig, ’di ni ma byed cig ces ston pa ste, ji skad bstan pa bźin du byed pas na mthun par ’dzin pa’o; gdams ṅag gis gaṅ zag pha rol po’i bsam pa daṅ bag la ñal la sogs pa rtogs par bya ste, de dag gi gñen por mi sdug pa’am byams pa la sogs pa bsgom pa la sbyor ba’o, rjes su bstan pa ni ’jig rten las ’das pa’i lam bstan pa ste, ji skad bstan pa bźin bsgrubs pas na bka’ blo bde ba’o. The text has blo bde ba, while ṭ has bka’ blo bde ba, equivalent to suvacas, etc.  dgon par gnas pa la rtag tu byed pa daṅ gus par byed pa’i phyir phu dud byed pa’o. Cf. Sukh index s. v. phu dud bgyi bar ’tshal ba – saṃvartukāma, and Sukh p. 1512. ST reads gus par byed pa, while T1 p. 189a7 º÷¶b™≈ṃŚ≠◊¶ÊṃΩ™k, º÷ le or yao may be a rendering of saṃvartana in the meaning "stay (gladly with)".  chos gos la sogs pa rñed pa daṅ, phyag ’tshal ba la sogs pa bkur sti daṅ, bstod pa’i tshigs su bcad pa dag la ma chags pas na don du mi gñer ba’o dam pa’i chos btsal ba daṅ sems can gyi don bya ba’i phyir lus daṅ srog la mi lta’o.  lhag pa’i bsam pa dag pas na ñon moṅs pa can gyi sems kyis yon tan yod par yid ches par bya ba’i phyir spyod lam sgyur ba’i tshul ’chos pa med pa’o.  ṅag bsdams pas na ñon moṅs pa can gyi sems kyis bdag gi yon tan gleṅ ba’am bstan pa’i tshul gyis tshig gi lam ’jam po kun tu spyod pa’i kha gsag med pa’o.  nan gyis sloṅ ba ni thob kyis ’jal ba’o.  sems ñon moṅs pa can ma yin pa ni gnas ṅan len daṅ bral te rtse gcig tu gnas su btub pas na las su ruṅ ba’o.  ye śes kyi mthus ’khor ba la rgyab kyis phyogs par byas kyaṅ ’khor bar skye ba’i bsod nams kyi dge ba’i rtsa ba thams cad bsags pas na, ’khor bar gźol ba’o sems can thams cad kyi don bya bar khas blaṅs pas na sems can gyi don byed pa’i tshe phyi naṅ gi sdug bsṅal thams cad la ji mi sñam ste; ṭ then quotes a verse on the subject, de bas na: dka’ ’am sla ’am sñam pa yi / rnam par rtog pa spaṅs nas ni / ’gro ba ’di dag ñam thag ces / khyod bdag ñid kyi źal gyis bźes / źes gsuṅs pa lta bu’o. No source is given. 
de’i phyir na skyes bu dam pa de dag gi lhag pa’i bsam pa thams cad mi zad pa yin te; bsod nams thams cad kyis ñe bar brtan pa daṅ, sems can thams cad ñe bar ’tsho ba daṅ, ye śes mi zad pa yaṅ dag par bsgrubs pa’i phyir ’khor ba’i ñon moṅs pa thams cad kyis zad par mi nus so. 
tasmāt sarve teṣāṃ satpuruṣānām adhyāśayā akṣayāḥ, na sarvaiḥ saṃsārasya kleśair api śakyaṃ kṣapayituṃ sarvapuṇyopastabdhatvāt sarvasattvopajīvatvād akṣayajñānasamudāgamatvāt 
[3. To show that its cause is imperishable (hetvakṣayatādeśanārtham), and that by which it is imperishable (yair akṣayatā):] Thus the determinations of those good men are all imperishable; all vices of existence cannot make them perish since they are supported by all merit; since they are the nourishment of all beings; since by them one attains imperishable knowledge [or, omniscience (sarvajñajñāna) ]; 
rgyu mi zad pa bstan pa’i phyir de’i phyir na skyes bu dam pa de dag gi lhag pa’i bsam pa thams cad mi zad pa yin te źes bya ba la sogs pa gsuṅs so; (cf. fol. 53a6: gaṅ dag gis mi zad pa). 
btsun pa śa ra dva ti’i bu, ’di ni byaṅ chub sems dpa’ rnams kyi lhag pa’i bsam pa mi zad pa’o. 
ayam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayo ’dhyāśayaḥ. 
This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable determination. 
sbyin pa daṅ tshul khrims la sogs pa bsod nams so bgraṅ ṅo cog thams cad kyi ñe bar brtan te, brtas śiṅ smin par byas pa daṅ sems can mtha’ yas thams cad ñe bar ’tsho ba ste, gsos su gyur pa daṅ, lhag pa’i bsam pa ’dis thams cad mkhyen pa’i ye śes mi zad pa yaṅ dag par bsgrubs pa rgyu rnam pa ’di gsum gyi phyir ’khor ba’i ñon moṅs pa thams cad kyi zad par mi nus źes gsuṅs so.
lhag pa’i bsam pa mi zad pa bśad zin to. 
 
V. Svaparārthakriyā 
V. Bringing About What is Beneficial to Oneself and Others 
 
 
5th akṣaya: Dāna 
5th Imperishable: Generosity. 
 
de nas tshe daṅ ldan pa śa ra dva ti’i bus byaṅ chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so:
- rigs kyi bu, byaṅ chub sems dpa’ rnams kyi mi zad pa gźan la la yod dam? 
atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: asti kācid anyā, kulaputra, bodhisattvānām akṣayatā? 
Then the venerable Śāradvatīputra spoke these words to the bodhisattva Akṣayamati: – Is there, son of good family, any other imperishability of the bodhisattvas? 
 
blo gros mi zad pas smras pa: - btsun pa śa ra dva ti’i bu, yod do; byaṅ chub sems dpa’ rnams kyi sbyin pa yaṅ mi zad pa ste. de ci’i phyir źe na? tshad med pa’i phyir ro. btsun pa śa ra dva ti’i bu, byaṅ chub sems dpa’ rnams kyi sbyin pa yoṅs su spyad pa yaṅ tshad med pa ste; 
akṣayamatir āha: asti, bhadanta śāradvatīputra, bodhisattvānāṃ dānam apy akṣayam. tat kasya hetor? apramāṇatvāt. apramāṇo hi, bhadanta śāradvatīputra, bodhisattvānām dānaparibhogaḥ. 
Akṣayamati said: – There is, reverend Śāradvatīputra. The generosity of the bodhisattvas is also imperishable. Why? It is immeasurable. Reverend Śāradvatīputra, the bodhisattvas’ enjoyment of generosity is immeasurable. 
chos la gnas pa’i byaṅ chub sems dpa’ ni drug ste: phan pa’i chos thams cad byed pa daṅ, chos bźin byed pa daṅ, chos kyi rjes su sruṅ bar byed pa daṅ, chos la brtson pa daṅ, chos las mi g-yo ba daṅ, chos las mi ñams pa ste, de dag bstan pa’i phyir de nas tshe daṅ ldan pa śa ra dva ti’i bus byaṅ chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: rigs kyi bu, byaṅ chub sems dpa’ rnams kyi mi zad pa gźan la la yod dam źes bya ba la sogs pa pha rol tu phyin pa drug rgyas par gsuṅs so. pha rol tu phyin pa drug gis bdag daṅ gźan gyi don byed pa phun sum tshogs pa bstan te: sbyin pa daṅ, tshul khrims daṅ, bzod pa gsum gyis ni gźan gyi don phun sum tshogs pa bstan te; bsam gtan daṅ śes rab gñis kyis ni bdag gi don phun sum tshogs pa bstan; brtson ’grus ni gñi gar ’gro bar bstan to. de dag mi zad pa yaṅ byaṅ chub tu sems bskyed pa daṅ, bsam pa daṅ, sbyor ba daṅ, lhag pa’i bsam pa mi zad pa’i rgyu las byuṅ ba’i phyir mi zad par rig par bya’o. yaṅ na byaṅ chub tu sems bskyed pa la sogs pa byaṅ chub sems dpa’i spyod pa ’di dag ni bla na med pa’i byaṅ chub tu bsṅos pa daṅ, sems can thams cad kyi ched du bsgrubs pa daṅ, chos rnams kyi de bźin ñid zad mi śes pa rtogs par bya ba’i rgyur bsgrub pa daṅ, mi gnas pa’i mya ṅan las ’das pa zad mi śes pa thob par bya ba’i rgyur bsgrub pa’i phyir, mdo ’di las gsuṅs pa’i spyod pa de dag mi zad par śes par bya ste, mi zad pa brgyad cu re re la yaṅ rgya cher sbyar bar bya’o. sbyin pa mi zad pa la gnas pa’i byaṅ chub sems dpa’ ni phan pa’i chos thams cad byed pa’i byaṅ chub sems dpa’ źes bya ste, de bstan pa’i phyir byaṅ chub sems dpa’ rnams kyi sbyin pa yaṅ mi zad pa ste źes bya ba la sogs pa gsuṅs so.
"The bodhisattva established in religion (dharmasthita) is of six kinds: 1) the bodhisattva bringing about the beneficial moments of existence (hitadharmakārin), 2) the bodhisattva acting according to religion (yathādharmakārin), 3) the bodhisattva protecting religion (dharmānurakṣaka), 4) the bodhisattva striving for the sake of religion (dharmābhiyukta), 5) the bodhisattva not swerving from religion (dharmācalita), 6) the bodhisattva not forgetting religion (dharmāsaṃpramuṣita). To demonstrate what they are it is said: Then the venerable Sāradvatīputra spoke these words to the bodhisattva Akṣayamati: Is there, son of good family, any other imperishability of the bodhisattvas? and so on to speak extensively of the six perfections (pāramitā).
The six perfections (pāramitā) are taught as the achievement of Bringing about what is beneficial to oneself and others (svaparārthakriyā, the title of this section): The three, generosity (dāna), morality (śīla) and tolerance (kṣānti) are achievements for the sake of others; while the two, meditation (dhyāna) and insight (prajñā) are achievements for the sake of oneself; and vigour (vīrya) goes for both. These are to be known as imperishable (akṣaya) as they arise from the imperishable causes (hetu) of thought of awakening (bodhicittotpāda), intention (āśaya), practice (prayoga) and determination (adhyāśaya). Or, since these practices (caryā) of the bodhisatvas are transformed into incomparable awakening (anuttarabodhipariṇāmita), performed for the sake of all beings, performed as causes for understanding the imperishable suchness (tathatā) of moments of existence, since they are performed as causes for attaining the imperishable extinction not situated anywhere (apratiṣṭhitanirvāṇa), the practices described in this sūtra should be known as imperishable, and the eighty imperishables will each be treated extensively.
The bodhisattva established in the imperishability of generosity (dānākṣayatāpratiṣṭhita) is the bodhisattva bringing about the beneficial moments of existence (hitadharmakārin); and that is why it is said: The generosity of the bodhisattvas is also imperishable."
ṭ. fol. 58a5: sbyin pa mi zad pa ni rnam pa gsum ste, ’bras bu yoṅs su bzuṅ ba daṅ, mi mthun pa’i phyogs dor ba’i raṅ bźin rnam par dag pa daṅ, gñen po yoṅs su bzuṅ ba’i raṅ bźin rnam par dag pas sbyin pa mi zad par rig par bya’o. 
  tshe daṅ, spobs pa daṅ, bde ba daṅ, stobs daṅ, kha dog ñe bar bstan pa’i phyir zas ’dod pa rnams la zas sbyin pa’o;  ñon moṅs pa daṅ sred pa thams cad bsal ba’i phyir btuṅ ba ’dod pa rnams la btuṅ ba sbyin pa’o;  bde ba daṅ ’byor pa’i dṅos po thams cad bsdu ba’i phyir bźon pa ’dod pa rnams la bźon pa sbyin pa’o;  ṅo tsha śes pa daṅ, khrel yod pa daṅ, gser gyi kha dog lta bu’i mdog yoṅs su sbyaṅ ba’i phyir gos ’dod pa rnams la gos sbyin pa’o;  de bźin gśegs pa’i lha’i spyan yoṅs su gzigs par bya ba’i phyir mar me ’dod pa rnams la mar me sbyin pa’o;  de bźin gśegs pa’i lha’i sñan yoṅs su dag par bya ba’i phyir rol mo ’dod pa rnams la rol mo’i sgra sbyin pa’o;  tshul khrims daṅ, thos pa daṅ, tiṅ ṅe ’dzin gyi spos kyis byug pa’i phyir spos daṅ byug pa ’dod pa rnams la spos daṅ byug pa sbyin pa’o;  gzuṅs daṅ, spobs pa daṅ, byaṅ chub kyi yan lag gi me tog thob par bya ba’i phyir me tog phreṅ ’dod pa rnams la me tog phreṅ sbyin pa’o;  lus kyi dri yid du ’oṅ ba thob par bya ba’i phyir phye ma ’dod pa rnams la phye ma sbyin pa’o;  skyes bu chen po’i mtshan ro bro ba’i mchog yoṅs su rdzogs par bya ba’i phyir bro thams cad ’dod pa rnams la bro thams cad sbyin pa’o;  sems can thams cad kyi gnas daṅ, skyabs daṅ, mgon daṅ, dpuṅ gñen bya ba’i phyir gnas ’dod pa rnams la gnas sbyin pa’o;  sgrib pa thams cad rab tu spaṅ ba daṅ, lha daṅ tshaṅs pa’i gnas daṅ, de bźin gśegs pa’i gzims cha thob par bya ba’i phyir mal cha ’dod pa rnams la mal cha sbyin pa’o;  stoṅ gsum gyi stoṅ chen po’i sa thams cad kyi byaṅ chub kyi sñiṅ po rdo rje’i gdan thob par bya ba’i phyir stan ’dod pa rnams la stan sbyin pa’o;  byaṅ chub kyi yo byad thams cad yoṅs su bskaṅ ba’i phyir yo byad ’dod pa rnams la yo byad sbyin pa’o;  mi rga mi ’chi ba’i bdud rtsi’i bde ba yoṅs su bskaṅ ba’i phyir na ba daṅ sman ’dod pa thams cad la sman sbyin pa’o;  raṅ dbaṅ daṅ, raṅ ñam daṅ, raṅ ’byuṅ gi ye śes yoṅs su bskaṅ ba’i phyir byaṅ chub sems dpa’ rnams kyi bran pho daṅ bran mo yoṅs su gtoṅ ba’i sbyin pa’o;  skyes bu chen po’i mtshan dam pa sum cu rtsa gñis yoṅs su bskaṅ ba’i phyir byaṅ chub sems dpa’ rnams kyi gser daṅ, dṅul daṅ, nor bu daṅ, mu tig daṅ, bai dūrya daṅ, duṅ daṅ, man śel daṅ, byi ru daṅ, rin po che thams cad yoṅs su gtoṅ ba’i sbyin pa’o;  dpe byad bzaṅ po brgyad cu yoṅs su rdzogs par bya ba’i phyir byaṅ chub sems dpa’ rnams kyi rgyan sna tshogs sbyin pa’o;  gtsug tor bltar mi mthoṅ ba thob par bya ba’i phyir byaṅ chub sems dpa’ rnams kyi gtsug gi nor bu daṅ cod pan sbyin pa’o;  theg pa chen po yoṅs su rdzogs par bya ba’i phyir byaṅ chub sems dpa’ rnams kyi rta daṅ, bal glaṅ daṅ, śiṅ rta daṅ, dpuṅ bu chuṅ daṅ bźon pa sbyin pa’o;  bsam gtan gyi yan lag daṅ yan lag gi tshogs yoṅs su rdzogs par bya ba’i phyir byaṅ chub sems dpa’ rnams kyi skyed mos tshal daṅ, gźal med khaṅ daṅ, dka’ thub kyi nags tshal daṅ, gtsug lag khaṅ yoṅs su gtoṅ ba’i sbyin pa’o;  bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub la dga’ bar mṅon par rdzogs par ’tshaṅ rgya bar bya ba’i phyir byaṅ chub sems dpa’ rnams kyi bu pho daṅ, bu mo daṅ, chuṅ ma daṅ sdug pa yoṅs su gtoṅ ba’i sbyin pa’o;  dam pa’i chos kyi mdzod daṅ baṅ ba yoṅs su dgaṅ ba’i phyir byaṅ chub sems dpa’ rnams kyi nor daṅ, ’bru daṅ, mdzod daṅ, baṅ ba yoṅs su gtoṅ ba’i sbyin pa’o;  rnam pa thams cad kyi mchog daṅ ldan pa’i dam pa’i chos kyi rgyal po byaṅ chub kyi sñiṅ por ’gro bar bya ba’i phyir byaṅ chub sems dpa’ rnams kyi groṅ daṅ, groṅ khyer daṅ, groṅ rdal daṅ, yul ’khor daṅ, rgyal po’i pho braṅ ’khor daṅ, ’dzam bu’i gliṅ daṅ, gliṅ bźi daṅ, rgyal srid kyi dbaṅ phyug thams cad yoṅs su gtoṅ ba’i sbyin pa’o;  chos la dga’ źiṅ mos pa thob par bya ba’i phyir byaṅ chub sems dpa’ rnams kyi bde ba daṅ, dga’ ba daṅ, rtsed mo thams cad gtoṅ ba’i sbyin pa’o; 
  annam annārthibhyo dadāty āyuṣpratibhānasukhabalavarṇopadarśanāya;  pānaṃ pānārthibhyo dadāti sarvakleśatṛṣṇāvinodanāya;  yānaṃ yānārthibhyo dadāti sukhasamṛddhivastusaṃgrahaṇāya;  vastraṃ vastrārthibhyo dadāti hrīrapatrāpyasuvarṇamayavarṇapariśodhanāya;  dīpaṃ dīpārthibhyo dadāti tathāgatadivyacakṣuḥparidarśanāya;  vādyaṃ vādyārthibhyo dadāti tathāgatadivyaśrotrapariśuddhaye;  gandhopalepanaṃ gandhopalepanārthebhyo dadāti śīlaśrutasamādhigandhopalepanāya;  mālāṃ mālārthibhyo dadāti dhāraṇīpratibhānabodhyaṅgapuṣpaprāpaṇāya;  cūrṇaṃ cūrṇārthibhyo dadāti kāyasya manojñagandhaprāpaṇāya;  sarvarasaṃ sarvarasārthibhyo dadāti rasarasāgratāmahāpuruṣalakṣaṇaparipūraye;  layanaṃ layanārthibhyo dadāti sarvasattvānāṃ layanaśaraṇaparāyaṇatrāṇakaraṇāya;  śayanaṃ śayanārthibhyo dadāti sarvāvaraṇaprahāṇadevabrahmavihāratathāgataśayanaprāpaṇāya;  āsanam āsanārthibhyo dadāti sarvatrisahasramahāsahasrabhūmibodhimaṇḍavajrāsanaprāpaṇāya;  pariṣkāraṃ pariṣkārārthibhyo dadāti bodhipariṣkāraparipūraye;  bhaiṣajyaṃ sarvaglānabhaiṣajyārthibhyo dadāty ajarāmaraṇāmṛtasukhaparipūraye;  dāsīdāsaparityāgo bodhisattvānāṃ dānaṃ svatantrasvabalasvayaṃbhūjñānaparipūraye;  sarvasuvarṇarajatamaṇimuktāvaiḍūryaśaṅkhaśilāpravāḍaratnaparityāgo bodhisattvānāṃ dānaṃ dvātriṃśanmahāpuruṣalakṣaṇaparipūraye;  vicitrabhūṣaṇāni bodhisattvānāṃ dānam aśītyanuvyañjanaparipūraye;  cūḍamaṇimukuṭā bodhisattvānāṃ dānam adṛśyoṣṇīṣaprāpaṇāya;  aśvahastirathapattivāhanā bodhisattvānāṃ dānaṃ mahāyānaparipūraye;  udyānavimānatapovanavihāraparityāgo bodhisattvānāṃ dānaṃ dhyānāṅgāṅgasaṃbhāraparipūraye;  priyaputraduhitṛbhāryāparityāgo bodhisattvānāṃ dānam anuttarasamyaksaṃbodhiprītyabhisaṃbodhanāya;  dhanadhānyakośakoṣṭāgāraparityāgo bodhisattvānāṃ dānaṃ saddharmakośakoṣṭāgāraparipūraye;  grāmanagaranigamarāṣṭrarājadhānījambudvīpacaturdvīparājyaiśvaryaparityāgo bodhisattvānāṃ dānaṃ sarvākāravaropetasaddharmarājabodhimaṇḍagamanāya;  sarvasukharatikriḍāparityāgo bodhisattvānāṃ dānaṃ dharmaratyadhimuktiprāpaṇāya. 
[1. Generosity comprising the fruit (phalaparigṛhīta): a. outer gifts (bāhyadāna):]  He gives food to those desirous of food so as to display [the immeasurable (amita) ] life [of the Tathāgata], eloquence [never interrupted (apratihata) ], pleasure [of concentration and states of meditation (samādhisamāpatti) ], strength [unthinkable (acintya) ] and complexion;  he gives drink to those desirous of drink to get rid of the thirst of all vices;  he gives vehicles to those desirous of vehicles to collect all kinds of things bringing happiness and welfare;  he gives clothes to those desirous of clothes for the sake of modesty and bashfulness, and to purify a golden complexion;  he gives lamps to those desirous of lamps so as to see with the divine sight of the Tathāgata;  he gives music to those desirous of music to purify the divine hearing of the Tathāgata;  he gives perfume and unguents to those desirous of perfume and unguents to be anointed with morality, learning and concentration;  he gives garlands to those desirous of garlands to obtain the flowers of remembrance, eloquence, and the limbs of awakening;  he gives aromatic powder to those desirous of aromatic powder to attain a pleasant smell of the body;  he gives all kinds of taste to those desirous of any [of the six kinds of] taste to bring about the character of the true man which consists in having excellent taste;  he gives houses to those desirous of houses to make houses, refuges, places to go to and places of protection;  he gives places of rest to those desirous of places of rest [so they will enjoy the pleasure of sleep] to get rid of all hindrances [by the resting-places of the eight liberations (vimokṣa), or of the three gates of liberation (vimokṣamukha) ] and attain the abodes of the gods [that is, the four states of meditation (dhyāna) ] and that of Brahmā [the four immeasurable qualities (apramāṇa) ], and the Tathāgatas’ place of rest;  he gives seats to those desirous of seats to attain the adamantine seat, the place of awakening of each of the threefold thousand great thousand worlds;  he gives necessities of life to those desirous of the necessities of life to complete the necessities for awakening;  he gives medicine to the sick, those desirous of medicine, to complete the happiness which is the ambrosia of agelessness and deathlessness [that is, extinction (nirvāṇa) ];  the bodhisattvas’ gift when letting female and male slaves go is to complete self-originated knowledge which is dependent only on itself, in its own power;  the bodhisattvas’ gift when giving away all kinds of riches, gold, silver, jewels, pearls, lapis lazuli, conches, crystals and corals is to complete the thirty-two characteristics of a great man;  the bodhisattvas’ gift when giving away different kinds of ornaments is to complete the eighty marks of beauty;  head-jewels and diadems are the bodhisattvas’ gift to obtain the invisible crown of the head;  (p. 31) vehicles, horses, elephants, carts and foot-men are the bodhisattvas’ gift to complete the great way;  the bodhisattvas’ gift when giving away gardens, palaces, meditation-groves and monasteries is to complete the multitude of limbs of meditation;  the bodhisattvas’ gift when giving away their dear sons, daughters and wives [namely the highest joy and beauty of the world] is for the sake of waking up to the joy of incomparable complete awakening [which is omniscience];  the bodhisattvas’ gift when giving away riches and grain, treasuries and granaries is to fill the treasuries and granaries of true religion;  the bodhisattvas’ gift when giving away sovereignty over villages, towns, market-towns, royal cities, capitals, over the central continents or the four continents, is to go to the place of awakening of the king of religion, which is in all respects excellent;  the bodhisattvas’ gift when giving away all pleasure, joy and amusement is to attain joy and confidence in religion. 
’bras bu yoṅs su bzuṅ ba yaṅ phyi daṅ naṅ gi sbyin pa’i bye brag gis rnam pa gñis te, de la phyi’i sbyin pa ni zas ’dod pa rnams la zas sbyin pa nas rtsed mo thams cad gtoṅ ba’i sbyin pa’i bar gyis bstan, naṅ gi sbyin pa ni rkaṅ pa sbyin pa nas rus pa daṅ rkaṅ sbyin pa’i bar gyis bstan to. de dag kyaṅ phyi’i rgyal srid yoṅs su btaṅ ba’i dpes naṅ gi yon tan gyi rgyal srid phun sum tshogs pa bstan pa’i phyir phyi’i sbyin pa ni bsdus pa’i don ñi śu bźi’o: 1) loṅs spyod phun sum tshogs pa daṅ, 2) yoṅs su loṅs spyod pa phun sum tshogs pa daṅ, 3) yoṅs su loṅs spyod pa’i mthu’i bsam pa’i sgo phun sum tshogs pa daṅ, 4) sems can byams pa dran pas yid bde ba phun sum tshogs pa daṅ, 5) mdzod dran nas yid bde ba phun sum tshogs pa daṅ, 6) rol mo phun sum tshogs pa daṅ, 7) grags pa bstod pa phun sum tshogs pa daṅ, 8) dri źim pa raṅ las byuṅ ba phun sum tshogs pa daṅ, 9) zas kyi ro phun sum tshogs pa daṅ, 10) phyogs daṅ ’khor phun sum tshogs pa daṅ, 11) mal cha phun sum tshogs pa daṅ, 12) stan rgya chen po phun sum tshogs pa daṅ, 13) stan gyi rgyan phun sum tshogs pa daṅ, 14) stan la reg pa phun sum tshogs pa daṅ, 15) raṅ dbaṅ yod pa phun sum tshogs pa daṅ, 16) skyes bu chen po śes pa phun sum tshogs pa daṅ, 17) ’khor rgya chen po zil gyis gnon pa phun sum tshogs pa daṅ, 18) yoṅs su ’dzin pa chen po phun sum tshogs pa daṅ, 19) chos phun sum tshogs pa daṅ, 20) dgon pa bsam pa la mkhas pa phun sum tshogs pa daṅ, 21) dbaṅ phun sum tshogs pa daṅ, 22) chuṅ ma phun sum tshogs pa ste, nor daṅ ’bru daṅ mdzod daṅ baṅ ba yoṅs su gtoṅ ba daṅ, groṅ daṅ groṅ khyer la sogs pa gtoṅ ba’i tshig gñis kyis dbaṅ phun sum tshogs pa bstan, gźan ni tshig re re daṅ go rims bźin sbyar ro. naṅ gi sbyin pa ni bsdus pa’i don brgyad po: 1) gnas phun sum tshogs pa daṅ, 2) bgo bśas skye bo bskyaṅ ba phun sum tshogs pa daṅ, 3) raṅ rgol ba’i mthu phun sum tshogs pa daṅ, 4) las kyi mtha’ la rtogs pas bag yod pa phun sum tshogs pa daṅ, 5) rtsod pa sbyoṅ bas chad pa bcad pa daṅ 6) phan par bya źes pa phun sum tshogs pa daṅ, 7) loṅs spyod kyi ’bras bus ñe bar ’tsho ba phun sum tshogs pa daṅ, 8) lus phun sum tshogs pa la gñis te, lus śin tu ’jam pa daṅ, sñiṅ po’i lus su gyur pas bstan te, rkaṅ pa sbyin pa man chad daṅ go rims bźin du sbyar ro źe’o. Cf. Bbh p. 11422ff.
Cf. Mvy. 2857-58. 
zas kyis ni bya ba lṅa byed de, ’di ltar ltogs nas tshe zad par ’gyur ba daṅ, bkres pas spobs pa źan pa daṅ, bru bas gduṅs pa sdug bsṅal ba daṅ, ñam chuṅ bas stobs med pa daṅ, rid pas kha dog mi mdzes pa la zas byin na tshe daṅ, spobs pa daṅ, bde ba daṅ, stobs daṅ, kha dog ñe bar ston par ’gyur bas byaṅ chub sems dpas kyaṅ de bźin gśegs pa’i tshe dpag tu med pa daṅ, spobs pa thogs pa med pa daṅ, tiṅ ṅe ’dzin daṅ sñoms par ’jug pa’i bde ba daṅ, stobs bsam gyis mi khyab pa daṅ, sku mdog mdzes pa ñe bar bstan par bya ba’i phyir zas ’dod pa rnams la zas sbyin pa’o btuṅ bas ni sems can skom gyis gduṅs pa rnams kyis gduṅ ba’i sred pa sel bar byed pas byaṅ chub sems dpas kyaṅ raṅ gi ñon moṅs pa daṅ sred pa thams cad bsal bar bya ba’i phyir btuṅ ba ’dod pa rnams la btuṅ ba sbyin pa źes bya ste, ñon moṅs pa ni khoṅ khro la sogs pa la bya’o, sred pa ni yaṅ srid par ’byuṅ bar byed pa daṅ, dga’ ba’i ’dod chags daṅ ldan pa daṅ, de daṅ de la mṅon par dga’ ba ste, khams gsum du sbyor ba’i rgyu’i gtso bo yin pas na ñon moṅs pa’i naṅ nas miṅ gis bkar te smras so.  bźon pas ni ṅal ba la sogs pa’i sdug bsṅal med par byed pa daṅ, bgrod pa’i gnas su phyin pa’i ’byor ba gñis byed pas byaṅ chub sems dpas kyaṅ de bźin gśegs pa’i sñun thams cad spaṅs pa’i bde ba daṅ, ’jig rten ’jig rten las ’das pa’i ’byor ba thams cad thob par bya ba’i phyir khyogs la sogs pa bźon pa sbyin pa’o gos kyis ni lus kyi yan lag daṅ dri ma la sogs pa mi sdug pa ’gebs pa daṅ, gźan gyi mig sṅar sdug par byed pas byaṅ chub sems dpas kyaṅ ñes par spyod pa’i skyon mi mdzes pa dgab pa’i phyir bdag gi dbaṅ du byas te ṅo tsha źes pa daṅ, gźan gyi dbaṅ du byas te khrel yod pa’i gos gñis daṅ, de bźin gśegs pa’i sku gser gyi kha dog lta bu’i mdog yoṅs su sbyaṅs ba’i phyir gos ’dod pa rnams la gos sbyin pa’o. suvarṇavarṇa is the eleventh mahāpuruṣalakṣaṇa.  mar mes ni mun pa bsal te, blta bar bya ba’i dṅos po thams cad mthoṅ bar byed pas byaṅ chub sems dpas kyaṅ de bźin gśegs pa’i lha’i spyan stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams thams cad na gzugs rags pa daṅ phra ba daṅ, ñe ba daṅ riṅ ba la sogs pa yoṅs su gzigs par bya ba’i phyir mar me sbyin pa’o rol mo’i sgras ni sems can rnams kyi rna ba’i dbaṅ po sim par byed pas byaṅ chub sems dpas kyaṅ de bźin gśegs pa’i lha’i sñan stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na sgra chen po daṅ chuṅ ṅu la sogs pa thogs pa med par gsan pa yoṅs su dag par bya ba’i phyir rol mo’i sgra sbyin pa’o spos ni bdug pa rnams so, byug pa ni tsan dan la sogs pa’i lde gu ste, de dag gis ni dri źim par byed pas de bźin gsegs pa’i rgyud la mṅa ba’i tshul khrims la sogs pas byug pa’i phyir spos daṅ byug pa sbyin pa’o me tog phreṅ ni me tog brgyus pa ste, de ni phan tshun bskyod kyaṅ mi ’brul źiṅ chud za bar mi ’gyur bas gzuṅs daṅ, bśad pa’i don mi brjed pa’i spobs pa daṅ, byaṅ chub kyi phyogs sum cu rtsa bdun gyi byaṅ chub kyi yan lag gi me tog thob par bya ba’i phyir me tog phreṅ sbyin pa’o phye ma ni tsan dan daṅ gur gum la sogs pa’i phye ma ste, de dag gis ni dri źim par byed pas byaṅ chub sems dpas kyaṅ de bźin gsegs pa daṅ byaṅ chub sems dpa’ dag la raṅ bźin gyis mṅa’ ba’i lus kyi dri yid du ’oṅ ba thob par bya ba’i phyir phye ma sbyin pa’o ro ni kha ba daṅ, skyur ba daṅ, tsha ba daṅ, bska ba daṅ, lan tshva’i ro daṅ, mṅar ba ste, ro gźan daṅ gźan de dag gis ni lce’i dbaṅ pos tshor bar byed pas byaṅ chub sems dpas kyaṅ skyes bu chen po’i mtshan ro bro ba’i mchog skyes bu chen po’i mid pa na ro bro ba ’tshor bar byed pa’i rtsa bdun stoṅ gyen du lta ba yod de, tha na til gyi ’bras bu tsam gcig gsol na yaṅ sku thams cad du khyab par ’gyur ba thob par bya ba’i phyir bro thams cad sbyin pa’o. The six kinds of taste mentioned are bitter (tikta), sour (āmbla), pungent (kaṭuka), astringent (kaṣāya), salty (lavaṇa) and sweet (madhura). Mvy 1898-1903, cf. Mahāyāna Mahāparinirvāṇasūtra (a) p. 43. Mahāpuruṣalakṣaṇa no. 21.  gnas ni khaṅ khyim la sogs pa ste, de dag gis ni bdag gnod byed rnams las skyob par byed pas byaṅ chub sems dpas kyaṅ sems can thams cad kyi gnas la sogs pa’i mthu daṅ ldan par bya ba’i phyir gnas sbyin pa’o mal cha ni stan la sogs pa ste, de dag gis ni gñid kyi bde ba la sogs pa myoṅ bar byed pas byaṅ chub sems dpas kyaṅ sgrib pa thams cad spaṅs pa’i rnam par thar pa brgyad kyi gzims cha daṅ, ’phags pa’i gnas rnam par thar pa’i sgo gsum daṅ, lha’i gnas bsam gtan bźi daṅ, tshaṅs pa’i gnas pa tshad med pa bźi thob par bya ba’i phyir mal cha sbyin pa’o. For the aṣṭau vimokṣāḥ, v. Mvy. 1510-18.  stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams re re na po rdo rje’i gdan re re yod pa kun mnan ciṅ thob par bya ba’i phyir stan sbyin pa’o yo byad ni miṅ gis smos pa ’di dag la ma gtogs pa kha phyis yan chad tshogs chas rnams la bya ste, de dag gis ni mi brel bar byed pas byaṅ chub sems dpas kyaṅ byaṅ chub kyi yo byad bsod nams daṅ ye śes kyi tshogs thams cad yoṅs su bskaṅs pa’i phyir yo byad sbyin pa’o mi rga ba ni rga ba med pa’o, mi ’chi ba ni ’chi ba med pa ste, rga ba daṅ ’chi ba med pa ñid bdud rtsi’i bde ba yin te, mya ṅan las ’das pa la bya’o.  bran pho daṅ bran mo la sogs pa ma bkol te, raṅ ñams su btaṅ ba daṅ, de dag ’dod pa la bran pho bran mo dga’ bźin du btaṅ bas ni de dag raṅ ñams kyi bde ba thob par ’gyur bas byaṅ chub sems dpas kyaṅ de bźin gsegs pa la mṅa’ ba, jo bo med pa’i raṅ dbaṅ daṅ, dpon po med pa’i raṅ ñam daṅ, mkhan po daṅ slob dpon gyis bstan pa’i luṅ med pas raṅ ñid mṅon par ’tshaṅ rgya ba’i raṅ ’byuṅ gi ye śes yoṅs su bskaṅ ba’i phyir bran pho daṅ bran mo sbyin pa’o   rigs daṅ, bsam pa daṅ, mos pa daṅ, smon lam daṅ, brtson ’grus rtsom pa la sogs pa che bas skyes bu’i byed pa che ba’i phyir byaṅ chub sems dpa’ chen po rnams daṅ saṅs rgyas rnams la skyes bu chen po źes bya ste, de dag skyes bu chen po yin par ’di dag gis mtshon ciṅ mṅon par gsal bar byed pa’i phyir skyes bu chen po’i mtshan no; dam pa smos pa ni ’khor los sgyur ba’i rgyal po’i mtshan las khyad par du bstan pa’i phyir yul na gnas pa daṅ, gsal ba daṅ, yoṅs su rdzogs pa’o; de dag kyaṅ phyag daṅ źabs ’khor lo’i mtshan daṅ ldan pa la sogs pa sum cu rtsa gñis mdo dag las gsuṅs te, de dag bskaṅ ba’i phyir gser la sogs pa rin po che thams cad sbyin pa’o. skyes bu chen po’i mtshan sum cu rtsa gñis po de dag rten gyi tshul gyis ’dzin ciṅ gzugs bzaṅ pos mdzes par byed pas dpe byad bzaṅ po ste, de dag kyaṅ sen mo zaṅs kyi mdog lta bu la sogs pa brgyad cu mdo dag las gsuṅs pa de dag yoṅs su rdzogs par bya ba’i phyir gdu bu daṅ dpuṅ rgyan la sogs pa rgyan sna tshogs sbyin pa’o gtsug gi nor bu daṅ cod pan ni yan lag gi dam pa mgo bo’i rgyan te, de bźin gsegs pa’i mtshan dbu’i gtsug tor tshaṅs pa’i ’jig rten nas kyaṅ bltar mi mthoṅ ba thob par bya ba’i phyir mgo’i rgyan sbyin par byed do. Mahāpuruṣalakṣaṇa no. 32.  rta la sogs pa bźon pas ni bgrod par bya ba’i gnas su phyin par byed pas theg pa chen po byaṅ chub sems dpa’i sa bcu ’bras bu daṅ bcas pa ’dis phyin par byed pa’am, ’dir phyin par bya ba rdzogs par bya ba’i phyir rta daṅ, ba glaṅ daṅ, dpuṅ bu chuṅ daṅ bźon pa sbyin pa’o bsam gtan bźi’i daṅ po la yan lag lṅa, gñis pa la bźi la sogs pa daṅ, yan lag de dag gi tshogs dge ba la ’dun pa daṅ dbaṅ po sdom pa daṅ, zas kyi tshod rig pa la sogs pa rdzogs par bya ba’i phyir lus daṅ sems bde bar ’gyur ba’i gnas skyed mos tshal la sogs pa sbyin pa’o gaṅ gi goṅ na byaṅ chub gźan med pa ni bla na med pa ste, de’aṅ yaṅ dag pa phyin ci ma log par rdzogs pa ma lus par chos thams cad mṅon par rdzogs par ’tshaṅ rgya bar thugs su chud pa’i thams cad mkhyen pa’i ye śes la bya ste, dga’ ba’o cog gi naṅ na de ni dga’ ba mchog yin pas de thob par bya ba’i phyir ’jig rten pa’i dga’ źiṅ sdug pa’i mchog bu pho la sogs pa sbyin pa ste, ’bras bu gaṅ ’dod pa’i phyir dṅos po gaṅ sbyin pa ’og ma dag la yaṅ ci rigs su sbyar ro.  gnas gaṅ du de bźin gsegs pa’i gsuṅ rab yan lag bcu gñis rnams gnas śiṅ ’dzin pa’i gnas de ni dam pa’i chos kyi mdzod daṅ baṅ ba źes bya ste, de yaṅ byaṅ chub sems dpa’i śes rab daṅ dran pa gñis la bya’o.  byaṅ chub ñid sñiṅ po yin pas na byaṅ chub kyi sñiṅ po ste, de yaṅ ji lta bu źig yin źe na? ’jig rten daṅ ’jig rten las ’das pa’i phun sum tshogs pa thams cad daṅ ldan pas rnam pa thams cad kyi mchog daṅ ldan pa yin la, de ltar phun sum tshogs pa thams cad daṅ ldan pas dam pa’i chos kyi rgyal po źes bya bar tshig rnam par sbyar ro.  gzuṅ ba daṅ ’dzin pa’i dri ma daṅ bral ba’i chos bdag med pa rtogs pa’i chos la dga’ źiṅ mos pa thob par bya ba’i phyir lus kyi bde ba daṅ, sems kyi dga’ ba daṅ, rgyud sim par byed pa’i rtsed mo thams cad sbyin pa’o
dam pa’i chos kyi rkaṅ pas byaṅ chub kyi sñiṅ por ’gro bar bya ba’i phyir byaṅ chub sems dpa’ rnams kyi rkaṅ pa sbyin pa’o;  sems can thams cad la dam pa’i chos kyi lag pa sbyin pa’i phyir byaṅ chub sems dpa’ rnams kyi lag mthil sbyin pa’o;  dbaṅ po ma ñams pa rdzogs par bya ba’i phyir byaṅ chub sems dpa’ rnams kyi rna ba daṅ sna sbyin pa’o;  sems can thams cad la sgrib pa med pa’i saṅs rgyas kyi spyan daṅ chos kyi spyan thob par bya ba’i phyir byaṅ chub sems dpa’ rnams kyi mig sbyin pa’o;  khams gsum thams cad las khyad par du ’phags pa’i mchog thams cad mkhyen pa’i ye śes thob par bya ba’i phyir byaṅ chub sems dpa’ rnams kyi yan lag gi dam pa mgo sbyin pa’o;  sñiṅ po med pa’i lus las sñiṅ po blaṅ źiṅ ñe bar ’tsho bar bya ba’i phyir byaṅ chub sems dpa’ rnams kyi śa daṅ khrag yoṅs su gtoṅ ba’i sbyin pa’o;  ’jam pa daṅ snum pa daṅ gser gyi kha dog lta bu’i mdog yoṅs su dag par bya ba’i phyir byaṅ chub sems dpa’ rnams kyi pags pa yoṅs su gtoṅ ba’i sbyin pa’o;  saṅs rgyas kyi sku rdo rje ltar mi śigs śiṅ sra ba daṅ, sred med kyi bu ltar mkhregs pa thob par bya ba’i phyir byaṅ chub sems dpa’ rnams kyi rus pa daṅ rkaṅ sbyin pa’o. 
caraṇe bodhisattvānāṃ dānaṃ saddharmacaraṇabodhimaṇḍagamanāya;  karatalo bodhisattvānāṃ dānaṃ sarvasattvasaddharmakaradānāya;  karṇanāsā bodhisattvānāṃ dānam anupahatendriyasamāptaye;  nayane bodhisattvānāṃ dānaṃ sarvasattvānāvaraṇabuddhacakṣurdharmacakṣuḥprāpaṇāya;  uttamāṅgaśiro bodhisattvānāṃ dānaṃ traidhātukaviśiṣṭottamasarvajñajñānaprāpaṇāya;  māṃsaśonitaparityāgo bodhisattvānāṃ dānam asāraśarīrādattasāropajīvyatāyai;  chaviparityāgo bodhisattvānāṃ dānaṃ mṛdusnigdhasuvarṇamayavarṇapariśodhanāya;  asthimajjā bodhisattvānāṃ dānaṃ vajradṛḍhābhedyanārāyāṇakaṭhinabuddhakāyaprāpaṇāya. 
[b. Inner gifts (adhyātmadāna):] The feet are the bodhisattvas’ gift so as to go to the place of awakening on the foot of true religion;  the palm of the hand is the bodhisattvas’ gift so as to give the hand of true religion to all beings;  the ears and nose are the bodhisattvas’ gift so as to attain unimpaired faculties;  the eyes are the bodhisattvas’ gift so that he with regard to all beings may attain the unhindered sight of a Buddha, the sight of religion;  the head, the best part of the body, is the bodhisattvas’ gift so as to attain the highest knowledge, omniscience, distinct from the threefold world;  the bodhisattvas’ gift when giving away flesh and blood is to nourish a body without strength [namely that of the five parts of the personality (skandha) created by action and vices (karmakleśa) ] so it attains strength [as the absolute body (dharmakāya) ];  the bodhisattvas’ gift when giving away the skin is to purify a golden complexion, with the skin soft and shining;  bones and marrow are the bodhisattvas’ gift so as to attain the body of a Buddha, unbreakable and firm as adamantine, strong as that of Nārāyāṇa. 
              dam pa’i (65a) chos kyi rkaṅ pa ni ’phags pa’i lam yan lag brgyad las yaṅ dag pa’i lta ba ma gtogs pa lhag ma bdun nam bslab pa gsum las lhag pa’i śes rab kyi bslab pa ma gtogs pa gñis la bya’o. dam pa’i chos kyi lag pa ni gdul bya sems can la dam pa’i chos bstan te, de bas na sems can rnams la dam pa’i chos bstan pa’i lag pa byin nas khams gsum gyi ’dam las draṅ bar bya ba’i phyir źes bya ba’i tha tshig go. dbaṅ po ni dad pa la sogs pa daṅ mig la sogs pa’o. saṅs rgyas kyi spyan ni don dam pa rtogs pa’o, chos kyi spyan ni gsuṅ rab kyi yan lag rnams rtogs pa’o. khams gsum thams cad las khyad par du ’phags pa ni ñan thos daṅ raṅ saṅs rgyas yin la, de dag gi mchog ni thams cad mkhyen pa’i ye śes źes bya’o. sñiṅ po med pa’i lus ni las daṅ ñon moṅs pas bskyed pa’i phuṅ po lṅa la bya’o, sñiṅ po med pa’i lus de la brten nas sñiṅ po de chos kyi sku blaṅ źiṅ mya ṅan las ’das pa ñe bar ’tsho bar bya ba’i phyir srog gnas pa’i rgyu śa daṅ khrag yoṅs su gtoṅ źes sbyar ro. ’jam pa la sogs pa ni pags pa ’jam pa la sogs pa’o. saṅs rgyas kyi sku ni naṅ gi ñon moṅs pa daṅ phyi’i rluṅ la sogs pas gnod pa byar med pa’i phyir rdo rje ltar mi śigs śiṅ sra ba daṅ, sred med kyi bu ltar mkhregs pa źes bya’o. 
  btsun pa śa ra dva ti’i bu, gźan yaṅ byaṅ chub sems dpa’ rnams la mi ’thun pa’i loṅs spyod yoṅs su tshol ba’i sbyin pa med do;  sems can la gnod pa’i sbyin pa med do;  ṅa rgyal skyed ciṅ sbyin pa med do;  ’jigs pa daṅ, skrag pa daṅ, ’dzem pas sbyin pa med do;  ’gron du gñer te yoṅs su mi gtoṅ ba’i sbyin pa med do;  ji skad smras pa las chuṅ ba’i sbyin pa med do;  bzaṅ po yod pa la bzaṅ po ma yin pa’i sbyin pa med do;  lhag pa’i bsam pa ma yin pas sbyin pa med do;  g-yo daṅ sgyus sbyin pa med do;  bcos pa’i sbyin pa med do;  las kyi rnam par smin pa daṅ rgod pas sbyin pa med do;  log pa’i bsam pas sbyin pa med do;  gti mug gi bsam pas sbyin pa med do;  tshol ba’i bsam pas sbyin pa med do;  phyin ci log gi bsam pas sbyin pa med do;  ma dad par sbyin pa med do;  mi dga’ bar sbyin pa med do;  ñe bar gnas pa’i sbyin pa med do;  ṅor bltas te sbyin pa med do;  sems can tha dad pa’i sbyin pa med do;  sbyin pa’i gnas ’dam źiṅ sbyin pa med do;  sems can thams cad la sbyin pa’i gnas ma yin par brñas śiṅ sbyin pa med do;  tshul khrims daṅ ldan pa daṅ, tshul khrims ’chal pa la bstod pa daṅ smad pa’i sbyin pa med do;  lan la re ba’i sbyin pa med do;  grags pa daṅ, sgra daṅ, tshigs su bcad pa’i phyir sbyin pa med do;  bdag la bstod pa daṅ gźan la smod pa’i sbyin pa med do;  yoṅs su gduṅ bar byed pa’i sbyin pa med do;  yid la gcags pa’i sbyin pa med do;  ’gyod pa’i sbyin pa med do;  gnod par sbyin pa med do;  gźan gyi re ba la bab pa’i sbyin pa med do;  smad par sbyin pa med do;  las kyi rnam par smin pa la re ba’i sbyin pa med do;  dpags te sbyin pa med do;  khro ba daṅ, źe sdaṅ daṅ, gti mug daṅ, gnod sems bskyed pa’i sbyin pa med do;  sloṅ ba rnams la gnod pa’i sbyin pa med do;  ’phya ba daṅ co ’dri ba’i sbyin pa med do;  phyin phyogs su sbyin pa med do;  bsgyur te sbyin pa med do;  bsti staṅ du ma byas pa’i sbyin pa med do;  bdag gi lag ma dar ba’i sbyin pa med do;  mi rtag pa’i sbyin pa med do;  śin tu ma sbyaṅs pa’i sbyin pa med do;  gźan la brñogs pa’i sbyin pa med do;  yoṅs su chad par byas te sbyin pa med do;  ji ltar bstabs pa las chuṅ ba’i sbyin pa med do;  spro ba las mi spro bar gyur pa’i sbyin pa med do;  sems can źiṅ ma yin, źes sbyin pa med do;  chuṅ ṅu la brñas śiṅ sbyin pa med do;  sbyin pa rgya chen po la bsñems śiṅ sbyin pa med do;  log par sgrub pa’i sbyin pa med do;  skye ba ’dod pa’i sbyin pa med do;  gzugs daṅ, loṅs spyod daṅ, dbaṅ phyug la mṅon par dga’ bas sbyin pa med do;  brgya byin daṅ, tshaṅs pa daṅ, ’jig rten skyoṅ ba daṅ, lha thams cad du skye bar smon ciṅ sbyin pa med do;  ñan thos daṅ raṅ saṅs rgyas kyi theg par bsṅo źiṅ sbyin pa med do;  gźon nu rgyal srid kyi dbaṅ phyug ’dod pas sbyin pa med do;  tshe gcig tu zad pa’i sbyin pa med do;  phyin chad chog ciṅ mi dgos pa’i sbyin pa med do;  thams cad mkhyen pa ñid kyi sems su ma bsṅos pa’i sbyin pa med do;  ruṅ ba ma yin pa’i sbyin pa med do;  dus la ma bab par sbyin pa med do;  dug daṅ mtshon sbyin pa med do;  sems can la tho ’tshams śiṅ sbyin pa med do.  byaṅ chub sems dpa’ rnams kyi sbyin pa ni mkhas pas smad pa med do. 
  punar aparaṃ, bhadanta śāradvatīputra, nāsti bodhisattvānāṃ pratikūlabhogaparyeṣṭidānaṃ;  nāsti sattvotpīḍanadānaṃ;  nāsti mānotpādanadānaṃ;  nāsti bhayatrāsalajjādānaṃ;  nāsti pravāritāparityāgadānaṃ;  nāsti yathokta ūnadānaṃ;  nāsti śubhe saty aśubhadānaṃ;  nāsty anadhyāśayadānaṃ;  nāsti śāṭhyamāyādānaṃ;  nāsti kṛtrimadānaṃ;  nāsti karmavipākauddhatyadānaṃ;  nāsti mithyāśayadānaṃ;  nāsti mohāśayadānaṃ;  nāsty eṣaṇāśayadānaṃ;  nāsti viparītāśayadānaṃ;  nāsty āśraddhyadānaṃ;  nāsty apriyadānaṃ;  nāsti pratyupasthitadānaṃ;  nāsty anurodhadānaṃ;  nāsti sattvanānātvadānaṃ;  nāsti dakṣiṇīyaparimārgaṇadānaṃ;  nāsti sarvasattveṣv adakṣiṇīyāvamanyanādānaṃ;  nāsti śīlavadutkarṣaṇāduḥśīlapaṃsanādānaṃ;  nāsti pratikāradānaṃ;  nāsti kīrtiślokaśabdadānaṃ;  nāsty ātmotkarṣaparapaṃsanādānaṃ;  nāsti paridāhadānaṃ;  nāsti pratisāradānaṃ;  nāsti kaukṛtyadānaṃ;  nāsty pīḍādānaṃ;    nāsti nikrandadānaṃ;  nāsti karmavipākaspṛhādānaṃ;  nāsty anumitadānaṃ;  nāsti krodhadveṣamohavyāpādotpādadānaṃ;  nāsti yācanakeṣūpataptadānaṃ;  nāsty uccagghanollāpanadānaṃ;  nāsti parāṅmukhadānaṃ;  nāsty apaviddhadānaṃ;  nāsty asatkṛtadānaṃ;  nāsty asvahastadānaṃ;  nāsty anityadānaṃ;  nāsty apraśrabdhadānaṃ;  nāsti paraluḍitadānaṃ;  nāsti paricchinnadānaṃ;  nāsti yathāsamarpita ūnadānaṃ;  nāsty utsāhe ’nutsāhadānaṃ;  nāsti sattvo na kṣetram iti dānaṃ;  nāsty alpāvamanyanādānaṃ;  nāsty udāragarvitadānaṃ;  nāsti vipratipattidānaṃ;  nāsti jātyarthikadānaṃ;  nāsti rūpabhogaiśvaryābhiratidānaṃ;  nāsti śakrabrahmalokapālaviśvadevotpattipraṇidhidānaṃ;  nāsti śrāvakapratyekabuddhayānapariṇāmitadānaṃ;  nāsti kumārarājyaiśvaryārthikadānaṃ;  nāsty ekajanmakṣayadānaṃ;  nāsty alam iti bhūyo vaiyarthyadānaṃ;  nāsti sarvajñatācittāpariṇāmitadānaṃ;  nāsty akalpikadānaṃ;  nāsty akāladānaṃ;  nāsti viṣaśastradānaṃ;  nāsti sattvaviheṭanadānam.  na bodhisattvānāṃ dānaṃ paṇḍitair ninditam. 
[2. The pure nature (viśuddhasvabhāva) of generosity in rejecting contrary faults (vipakṣahāṇi):]  Further, reverend Śāradvatīputra, there is no gift of the bodhisattvas for the sake of seeking perverted pleasure;  no gift entailing harm to living beings [like killing someone who is ill to save him from suffering, teaching the way to kill living beings, or offerings (yajña) involving the killing of animals];  no gift producing conceit;  no gift accompanied by fear, worries or shame;  no gift that is not given once it has been offered;  no gift smaller than promised;  no gift of bad things when good things are available;  no gift without determination;  no gift with falsehood or fraud;  no artificial gifts;  no gift for the sake of getting a certain result, for the sake of frivolity;  no gift with intention leading to bad conduct;  no gift with deluded intentions [not believing in the action and its maturation (karmavipāka) ];  no gift with the intention of seeking a way [out of dangers];  no gift with perverted intentions [believing in permanence (nityādyabhiniveśa), etc.];  no gift without faith [or attitude of joy];  no gift not given with joy;  no gift to which one is attached;  no gift because of compliance;  no gift recognizing a difference between living beings;  no gift seeking out a special recipient [to get the maximum return in merit];  (p. 32) no gift despising any being as unworthy of gifts [as it gives no merit in return];  no gift accompanied by praise of the moral and blame of the immoral;  no gift for the sake of retribution;  no gift for the sake of renown, fame and praise;  no gift to exalt oneself and deprecate others;  no gift with subsequent annoyance;  no gift with regret;  no gift with remorse;  no gift which is irksome [to the welcomed supplicant by not giving it to him at once];  no gift with another hope;  no gift with deprecatory utterances [asserting that the supplicant has benefitted in this or that way];  no gift with the hope that a good result for oneself should be entailed;  no gift measured out;  no gift producing rage, aversion, delusion or harmfulness;  no gift troublesome to the one asking [because of giving too much to someone desirous of food or someone who is ill];  no gift with mocking and derision;  no gift with hostility;  no gift [already] thrown away;  no gift not treated with respect;  no gift not from one’s own hands;  no gift not given always;  no gift without serenity;  no gift prompted by others [thinking: “When this person gives, I must also give”];  no gift with special limitations;  no gift less than appointed;  no gift not in accordance with the original resolution;  no gift thinking: “That being is no worthy receiver”;  no gift with contempt for the small;  no gift with pride because of the magnificent;  no gift with the wrong purpose [not transformed (pariṇāmita) into incomparable awakening (anuttarabodhi) ];  [and thus] no gift wishing [a special kind of] birth;  no gift for the sake of enjoyment of beauty, pleasure and power [having been born as a human];  no gift with the wish of being born as the king of the gods, the highest god, a protector of the world or in the group of all the gods;  no gift which is transformed into the way of disciples or isolated buddhas;  no gift wishing to be a crown-prince and to have the power of a king;  no gift [of] which [the result] disappears in one lifetime;  no gift [thinking:] “It is enough [with one lifetime], further giving is not needed”;  no gift not transformed into the thought of omniscience;  no unsuitable gift [as when giving too much food and drink to ascetics, and giving garlic, onion, meat and wine to those who do not eat these things as they think it is not right (pratikūla), thus defiling them];  no gift at the wrong time [as when giving to others without first giving to one’s own retinue];  no gift of poison [even wine] or swords;  no gift [of meat, blood, etc.] that involves the injury of living beings [like the killing of sheep, etc.].  [In short], the generosity of the bodhisattvas is not censured by the wise. 
mi mthun pa’i phyogs dor ba’i raṅ bźin rnam par dag pa yaṅ sbyin pa’i skyon rnam pa bźi spaṅs pas rig par bya’o, 1) sbyin par bya ba’i dṅos po’i skyon daṅ, 2) bsam pa’i skyon daṅ, 3) len pa ’gron du gñer ba’i skyon daṅ, 4) len pa la ’bul ba’i skyon no. de dag kyaṅ btsun pa śa ra dva ti’i bu, gźan yaṅ byaṅ chub sems dpa’ rnams la mi ’thun pa’i loṅs spyod yoṅs su tshol ba’i sbyin pa med do źes bya ba la sogs pas bstan te, 1) mi mthun pa’i loṅs spyod daṅ, sems can la gnod pa’i sbyin pa daṅ, gźan yaṅ de daṅ mthun pa dag ni sbyin par bya ba’i dṅos po’i skyon no; 2) ṅa rgyal bskyed ciṅ sbyin pa la sogs pa ni bsam pa’i skyon no; 3) ’gron du gñer te yoṅs su gtoṅ ba la sogs pa ni len pa ’gron du gñer ba’i skyon no; 4) ji skad smras pa las chuṅ ba’i sbyin pa la sogs pa ni len pa la ’bul ba’i skyon te, mdo’i tshig lhag ma rnams kyaṅ skyon rnam pa ’di bźi daṅ mthun mthun du sbyar te, byaṅ chub sems dpa’i sbyin pa la skyon de dag med pas na mi mthun pa’i phyogs dor ba’i raṅ bźin rnam par dag pa źes bya’o.  de la mi mthun pa’i loṅs spyod yoṅs su tshol ba’i sbyin pa ni bab col ba daṅ chos bźin ma yin par loṅs spyod dag bsgrubs nas gźan dag la sbyin par byed pa ste, de lta bu’i sbyin pa byaṅ chub sems dpa’ rnams la med do źes bya bar sbyar te, dṅos po’i skyon la sogs pa byaṅ chub sems dpa’i sbyin pa la med par ’og ma dag la yaṅ rgya cher sbyar ro.  sems can la gnod pa’i sbyin pa ni nad kyis gduṅs pa la sogs pa nad kyi sdug bsṅal las thar par bya ba’i phyir gsod par byed pa’am, srog chags bsad pa’i thabs bslab pa sbyin pa’am, mchod sbyin ṅan pa yo laṅ chen po gaṅ du srog chags maṅ po bsogs nas gsod par ’gyur ba de lta bu’i mchod sbyin la sogs pa byed ciṅ sbyin pa’o.  sems kheṅs pa sṅon du byas te, ṅa rgyal gyi bsam pas gtoṅ ba ni ṅa rgyal bskyed ciṅ sbyin pa źes bya’o.  sems can dgra bos ’jigs pa daṅ, sems can mdza’ bśes la skrag pa daṅ, sems can tha mal pa la ’dzem pas sbyin pa byaṅ chub sems dpa’ la med do slaṅ ba po sṅar ’gron du gñer la phyis mi gtoṅ ba’i sbyin pa med do ji skad smras pa daṅ ji ltar dam bcas pa las bsñuṅs te sbyin pa mi byed kyi, mtshuṅs pa’am, lhag par byed pas ji skad smras pa las chuṅ ba’i sbyin pa med do dṅos po bzaṅ po yod la tha dad daṅ ṅan pa sbyin par mi byed do.  bdag daṅ gźan gñi ga la mi mkho ba’i dṅos po gtoṅ ba ni lhag pa’i bsam pa ma yin pas sbyin pa źes bya’o.  dṅos po dam pa slaṅ ba’i phyir ṅan pa gtoṅ ba ni g-yo sgyu’i sbyin pa’o nor bu daṅ mu tig daṅ bai ḍū rya la sogs pa ’dra bar bcos pa sbyin pa ni bcos pa’i sbyin pa’o rol mo’i rnam par smin pa la chags śiṅ ’phral du yaṅ rtsed mo’i dga’ bas sems g-yeṅs bźin rol mo byed pa rol mo mkhan la gtoṅ ba ni las kyi rnam par smin pa daṅ rgod pas sbyin pa’o smad ’tshoṅ ma la sogs pa’i yan lag spyad pa’i phyir gtoṅ ba ni log pa’i bsam pas sbyin pa’o las daṅ rnam par smin pa la yid mi ches pa’i sbyin pa ni gti mug gi bsam pas sbyin pa’o dṅos po ’di la ma btaṅ na gdon mi za bas chad pas bcad pa daṅ bsad pa la sogs pa’i gnod pa myoṅ bar ’gyur ro sñam nas gtoṅ ba ni tshol ba’i bsam pas sbyin pa’o rtag par lta ba la sogs pa la źen nas gtoṅ ba ni phyin ci log gi bsam pas sbyin pa’o gtoṅ ba la dga’ ba’i bsam pa mṅon du ma gyur bźin du gtoṅ ba ni ma dad par sbyin pa’o dṅos po gtoṅ bar mi ’dod bźin du gtoṅ ba ni mi dga’ bar sbyin pa’o dṅos po la chags bźin du gtoṅ ba ni ñe bar gnas pa’i sbyin pa’o gaṅ zag ’di la ma sbyin na pha ma la sogs pa su yaṅ ruṅ ba bdag la mi dga’ bar ’gyur ro sñam nas gtoṅ ba ni ṅor bltas nas sbyin pa’o – "Giving away, thinking: If I do not give to this person, my father, mother or some other person will not like me, ..."          ’di la ni sbyin, ’di la ni mi sbyin sñam pa’i bsam pas gtoṅ ba ni sems can tha dad pa’i sbyin pa ste bstan pa’o; tshig lhag ma gsum ni bśad pa ste, ’di la sbyin na ’bras bu daṅ phan yon che bar ’gyur sñam nas de la gtoṅ ba ni sbyin pa’i gnas ’dam źiṅ sbyin pa yin la, ’di la byin na ’bras bu daṅ phan yon chuṅ bar ’gyur sñam nas gtoṅ ba ni sbyin pa’i gnas ma yin par brñas śiṅ sbyin pa ste, bsam pa’i sgo nas sems can tha dad par dbye ba de lta bu yaṅ med la, tshig gis kyaṅ tshul khrims daṅ ldan pa la tshul khrims daṅ ldan pa’o źes bstod pa daṅ, tshul khrims ’chal pa la tshul khrims ’chal pa’o źes smad de mtho dman du phye nas sbyin pa med par sbyar ro. ’di la ’di lta bu źig sbyin na, phyir yaṅ dṅos po ’ga’ źig sbyin par ’gyur ro sñam nas gtoṅ ba ni lan la re ba’i sbyin pa’o   gaṅ zag ’di ni sbyin pa byed pa gtoṅ phod pa’o źes grags pa la sogs pa ’dod pa’i phyir gtoṅ ba ni grags pa la sogs pa’i phyir sbyin pa’o; bdag ni gtoṅ phod ciṅ sbyin pa’i bdag po yin gyi, gźan ni de lta ma yin no źes smra źiṅ gtoṅ ba ni bdag la bstod pa daṅ gźan la smod pa’i sbyin pa’o     byaṅ chub sems dpa’ ni sbyin pa’i sṅa rol ñid nas kyaṅ yid dga’ la sbyin pa’i tshe na yaṅ sems dga’ bar byed ciṅ, byin nas kyaṅ ’gyod pa med pa’i phyir yoṅs su gduṅ ba daṅ, yid la gcags pa daṅ, ’gyod pa’i sbyin pa med par rim bźin sbyar ro.
 
Or apakāradāna etc. sloṅ ba po legs par ’oṅs na skyen par mi sbyin pa ni gnod par sbyin pa’o sloṅ ba po’i rigs daṅ rus la sogs pa’i skyon brjod nas gtoṅ ba ni gźan gyi re ba la bab pa’i sbyin pa’o – "Giving when proclaiming the faults of the recipient’s family and lineage ...".  sbyin pa byin nas sloṅ ba rnams la khyod ’di daṅ ’di ltar phan btags so źes spyos te gtoṅ ba ni smad par sbyin pa’o sbyin pa’i ’bras bu rnam par smin pa la chags bźin du gtoṅ ba ni las kyi rnam par smin pa la re ba’i sbyin pa’o ’di tsam cig sbyin no źes gtoṅ ba ni dpags te sbyin pa’o dṅos po gaṅ thabs ji lta bur btaṅ na sloṅ ba po’i khro ba la sogs pa skyed pa’i sbyin pa ni khro ba la sogs pa skyed pa’i sbyin pa’o sloṅ ba zas la brkam pa daṅ nad pa la sogs pa la ha caṅ bsod pa daṅ maṅ du sbyin pa ni sloṅ ba rnams la gnod pa’i sbyin pa’o sloṅ ba po’i lus gzugs daṅ chas la sogs pa ’phyas btags nas me tog phreṅ la sogs pa ltar dṅos po de dag mgo daṅ mgrin pa la sogs par btags śiṅ bciṅs nas gtoṅ ba ni ’phya ba daṅ co ’dri ba’i sbyin pa’o phyin phyogs su byin pa ni sa la sogs pa ni dṅos su zad do. The two next items are not in ṭ.        ched ’ga’ gtoṅ ched ’ga’ mi gtoṅ ba ni mi rtag pa’i sbyin pa’o sbyin pa la ma goms pas gaṅ gi tshe sloṅ ba po ’oṅs pa de daṅ de’i tshe sbyin pa’i tshul la ma byaṅ bar gtoṅ ba ni śin tu ma sbyaṅs pa’i sbyin pa’o gaṅ zag de yaṅ gtoṅ bar byed na bdag gis ci’i phyir mi gtoṅ źes gtoṅ ba ni gźan la sñogs pa’i sbyin pa’o     bdag ñid tshe’i mchod rten daṅ bran g-yog la sogs pa’i phyir gtoṅ ba ni yoṅs su chad par byas te sbyin pa’o; maṅ du gzas pa las ñuṅ du gtoṅ ba ni ji ltar bstabs pa las chuṅ ba’i sbyin pa’o; btaṅ bar bya ba’i dṅos po ṅes par gtoṅ bar bya bar bsams pa las chags pa’i dbaṅ du gyur bźin du gtoṅ ba ni spro ba las mi spro bar gyur pa’i sbyin pa’o     bkren źiṅ phoṅs pa’i sloṅ ba po yod bźin du źiṅ ma yin no sñam nas bkren pa ma yin źiṅ phoṅs pa ma yin pa la gtoṅ ba ni sems can źiṅ ma yin źes sbyin pa’o; byaṅ chub sems dpa’ ni btaṅ bar bya ba’i dṅos po che chuṅ ci bdog pa btaṅ bar bya ba yin pas dṅos po chuṅ ṅu la brñas śiṅ sbyin par yaṅ mi byed la, dṅos po sñiṅ po med par rigs pas rgya chen po la sñems śiṅ sbyin par yaṅ mi byed do   sbyin pa’i ’bras bu bla na med pa’i byaṅ chub las gźan du bsṅo ba ni log par bsgrub pa’i sbyin pa ste, de yaṅ skye bar ’dod pa’i sbyin pa źes bya bas bśad de, sbyin pa’i rnam par sbyin pas skye ba gaṅ yaṅ ruṅ bar smin pa la skye bar ’dod pa źes bya’o.        gaṅ dag tu skye bar ’dod pa ni gzugs daṅ loṅs spyod ces bya ba la sogs pa tshig phyi ma rnams kyis bśad de, de la gzugs bzaṅ po daṅ, loṅs spyod chen po daṅ, dbaṅ phyug chen po la mṅon par dga’ bas sbyin pa gtoṅ ba ni mi’i naṅ du skye bar ’dod pa’o; brgya byin la sogs par skye bar smon ciṅ sbyin pa btaṅ ba ni lha’i naṅ du skye bar ’dod pa’o; gźon nu ni rgyal srid kyi dbaṅ phyug ma thob pa’o.    tshe ’di ñi tshe la sbyin pa gtoṅ ba ni tshe gcig tu zad pa’i sbyin pa ste, byaṅ chub sems dpa’ ni tshe gcig sbyin pa btaṅ ba tsam gyis chog par mi ’dzin pas phyin chad chog ciṅ mi dgos pa’i sbyin pa med ces bya bar sbyar te; byaṅ chub sems dpa’ ni rnam par smin pa la mi lta źiṅ, sems can thams cad la lta bas sbyin pa la sogs pa bsod nams thams cad tshe rabs gcig nas gcig tu khyad par du ’gyur źiṅ rgyu mthun pa’i ’bras bu ’byuṅ bar bsṅo’o.  loṅs spyod phun sum tshogs pa la sogs pa’i ched du ni mi bsṅo la, de ltar sbyin pa’i tshogs bsags pa yaṅ thams cad mkhyen pa las gźan du mi bsṅo bas thams cad mkhyen pa ñid kyi sems su ma bsṅos pa’i sbyin pa med do źes gsuṅs so.  sdom brtson pa rnams la zas daṅ skom lhag par ’gyur ba’am, sgog btsoṅ daṅ śa chaṅ mi za źiṅ mi mthun pa dag la de dag bsres śiṅ ’bags pa gtoṅ ba ni ruṅ ba ma yin pa’i sbyin pa’o raṅ gi g-yog ’khor la sogs pa ma byin par daṅ po gźan dag la gtoṅ ba ni dus la ma bab par sbyin pa’o dug daṅ mtshon sbyin pa’i naṅ du chaṅ sbyin pa yaṅ bsdu’o.  lug la sogs pa bsad de śa khrag la sogs pa ni sems can la tho ’tshams śiṅ sbyin pa’o de ltar mi mthun pa’i phyogs dor ba’i rab tu dbye ba rgya cher bśad nas, mdor bsdus nas bstan pa’i phyir, byaṅ chub sems dpa’ rnams kyi sbyin pa ni mkhas pas smad pa med do źes gsuṅs te, sbyin pa gaṅ tshe ’di la bde yaṅ tshe phyi ma la mi phan par ’gyur ba daṅ, tshe ’di daṅ phyi ma gñis ka la mi bde źiṅ mi phan par ’gyur ba daṅ, tshe ’di la kha na ma tho ba daṅ bcas pa daṅ, tshe phyi ma la kha na ma tho ba daṅ bcas pa daṅ, tshe ’di daṅ phyi ma la kha na ma tho ba daṅ bcas pa’i sbyin pa ni mkhas pas smad pa źes bya ste, de lta bu’i sbyin pa byaṅ chub sems dpa’ la med do 
  sbyin pa de ni stoṅ pa ñid kyi rnam pas bsgrubs pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni mtshan ma med pas yoṅs su bsgoms pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni smon pa med pa la rab tu gnas pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni mṅon par ’dus ma byas par yoṅs su bsṅos pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni yaṅ dag par zin pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni khams gsum pa daṅ ma ’dres pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni ’bras bu rgyu ’thun pa rnam par grol ba ste, de’i phyir de mi zad pa’o;  sbyin pa de ni bdud thams cad śin tu tshar gcod pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni ñon moṅs pa thams cad daṅ ma ’dres pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni khyad par du ’gro ba ste, de’i phyir de mi zad pa’o;  sbyin pa de ni legs par byas pa ṅes pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni byaṅ chub kyi lam gyi tshogs bsags pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni yaṅ dag par bsṅos pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni byaṅ chub kyi sñiṅ po’i rgyan bkod pa rnam par grol ba rgyu ’thun pa’i ’bras bu ste, de’i phyir de mi zad pa’o;  sbyin pa de ni sems can thams cad kyi ’tsho ba ste, de’i phyir de mi zad pa’o;  sbyin pa de ni mu med pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni yoṅs su mi ’bri ba ste, de’i phyir de mi zad pa’o;  sbyin pa de ni kun tu mi gtogs pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni yoṅs su ma chad pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni yaṅs pa ste, de’i phyir mi zad pa’o;  sbyin pa de ni mi gnas pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni thug pa med pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni kha na ma tho ba med pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni mi skur ba ste, de’i phyir de mi zad pa’o;  sbyin pa de ni mi thul ba ste, de’i phyir de mi zad pa’o;  sbyin pa de ni zil gyis mi non pa ste, de’i phyir de mi zad pa’o;  sbyin pa de ni thams cad mkhyen pa’i ye śes la btaṅ ba ste, de’i phyir de mi zad pa’o. 
  śūnyatākāraprasādhitaṃ tad dānaṃ tasmāt tad akṣayam;  ānimittaparibhāvitaṃ tad dānaṃ tasmāt tad akṣayam;  apraṇidhānapratiṣṭhitaṃ tad dānaṃ tasmāt tad akṣayam;  anabhisaṃskṛtapariṇāmitaṃ tad dānaṃ tasmāt tad akṣayam;  samāttaṃ tad dānaṃ tasmāt tad akṣayam;  traidhātukāsaṃsṛṣṭaṃ tad dānaṃ tasmāt tad akṣayam.  vimuktiniṣyandaphalaṃ tad dānaṃ tasmāt tad akṣayam;  sarvamārātyantanigrahaṇaṃ tad dānaṃ tasmāt tad akṣayam;  sarvakleśāsaṃsṛṣtaṃ tad dānaṃ tasmāt tad akṣayam;  viśeṣagamanaṃ tad dānaṃ tasmāt tad akṣayam;  sukṛtaniyataṃ tad dānaṃ tasmāt tad akṣayam;  bodhimārgasaṃbhāropacayaṃ tad dānaṃ tasmāt tad akṣayam.  samyakpariṇāmitaṃ tad dānaṃ tasmāt tad akṣayam;  bodhimaṇḍālaṃkāravimuktiniṣyandaphalaṃ tad dānaṃ tasmāt tad akṣayam;  sarvasattvopajīvyaṃ tad dānaṃ tasmāt tad akṣayam;  aparyantaṃ tad dānaṃ tasmāt tad akṣayam;  aparihāṇiṃ tad dānaṃ tasmāt tad akṣayam;  aparyāpannaṃ tad dānaṃ tasmāt tad akṣayam;  aparicchinnaṃ tad dānaṃ tasmāt tad akṣayam;  vipulaṃ tad dānaṃ tasmāt tad akṣayam;  aniśritaṃ tad dānaṃ tasmāt tad akṣayam;  anavasthaṃ tad dānaṃ tasmāt tad akṣayam;  anavadyaṃ tad dānaṃ tasmāt tad akṣayam;  anapavāditaṃ tad dānaṃ tasmāt tad akṣayam;  adāntaṃ tad dānaṃ tasmāt tad akṣayam;  anabhibhūtaṃ tad dānaṃ tasmāt tad akṣayam;  sarvajñajñānopanāmitaṃ tad dānaṃ tasmāt tad akṣayam. 
[3. Its pure nature (viśuddhasvabhāva) as the adoption of an antidote (pratipakṣaparigraha):]  [a) Antidote to the worldly (laukikapratipakṣa):] That generosity is accomplished in the form of emptiness, which is why it is imperishable;  that generosity is pervaded by the absence of distinguishing marks, which is why it is imperishable;  that generosity is established in the absence of longing for anything, which is why it is imperishable;  that generosity is transformed into the unconditioned, which is why it is imperishable;  that generosity is [correctly] undertaken, which is why it is imperishable;  that generosity is not contaminated by the threefold world, which is why it is imperishable.  [b) Antidote of unworldly training (lokottaraśikṣāpratipakṣa):] That generosity has liberation as the outcome, which is why it is imperishable;  that generosity is the absolute subjugation of all the Evil Ones, which is why it is imperishable;  that generosity is not mixed up with any of the vices [and cannot perish through its contrary, namely meanness and concepts of self and other (mātsaryaparâtmagrahavipakṣa) ], which is why it is imperishable;  that generosity is going to a different state, which is why it is imperishable;  that generosity is definitely a good deed, which is why it is imperishable;  that generosity is accumulation of merit on the way to awakening, which is why it is imperishable.  [c) Incomparable (anuttara):] That generosity is rightly transformed, which is why it is imperishable;  that generosity has liberation as the outcome, it is an ornament of the place of awakening, which is why it is (p. 33) imperishable;  that generosity is nourishing all beings, which is why it is imperishable;  that generosity is boundless, which is why it is imperishable;  that generosity is beyond decrease, which is why it is imperishable;  that generosity is not included in anything [neither the side of existence nor that of extinction (saṃsāranirvāṇapakṣa) ] which is why it is imperishable;  that generosity is never interrupted [because it is not the case that what has been given in the past is not to be given in the future], which is why it is imperishable;  that generosity is abundant, which is why it is imperishable;  that generosity is not dependent [on the fruit (phala) ], which is why it is imperishable;  that generosity is without any [future] basis, which is why it is imperishable;  that generosity is faultless, which is why it is imperishable;  that generosity is blameless, which is why it is imperishable;  that generosity is never subdued [never getting into the power of its contrary, meanness (mātsaryavipakṣa) ], which is why it is imperishable;  that generosity is unsurpassed, which is why it is imperishable;  that generosity is bent on the knowledge of omniscience, which is why it is imperishable. 
gñen po yoṅs su bzuṅ ba’i raṅ bźin rnam par dag pa ni gñen po rnam pa gsum yoṅs su bzuṅ bas rig par bya ste: ’jig rten pa’i gñen po daṅ, ’jig rten las ’das pa slob pa’i gñen po daṅ, bla na med pa’o. de la sbyin pa de ni stoṅ pa ñid kyi rnam pas bsgrubs pa źes bya ba nas khams gsum pa daṅ ma ’dres pa ste źes bya ba’i bar gyis ’jig rten pa’i gñen po bstan, sbyin pa de ni ’bras bu rgyu mthun pa rnam par grol ba źes bya ba nas byaṅ chub kyi lam gyi tshogs bsags pa ste źes bya ba’i bar gyis ’jig rten las ’das pa slob pa’i gñen po bstan, sbyin pa de ni yaṅ dag par bsṅos pa źes bya ba nas sbyin pa de ni thams cad mkhyen pa’i ye śes la btaṅ ba ste źes bya ba’i bar gyis bla na med pa bstan to – " ... of three kinds: a) antidote to the worldly (laukikapratipakṣa), b) antidote of unworldly training (lokottaraśikṣāpratipakṣa), and c) incomparable (anuttara). ...      sbyin pa de ni stoṅ pa ñid kyi rnam pas bsgrubs pa źes bya ba la sogs pas sbyin pa de dag rnam par thar pa’i sgo gsum gyis bskyed ciṅ de dag daṅ ma bral bar spyad pas ’jig rten pa’i sbyin pa dṅos po daṅ mtshan mar bzuṅ nas byin pa ltar de dag mi zad de, stoṅ pa ñid la sogs pa ltar na nam yaṅ mi zad ces bya ba’i don to.  mṅon par ’dus ma byas pa ni rgyu daṅ rkyen gyis ma bskyed pa’i chos yaṅ dag pa’i mtha’ la bya ste, de thob pa’i phyir bsṅos pas na mi zad pa’o – "The moment of existence which is not produced by causes and conditions (hetupratyaya), which is the limit of existence (bhūtakoṭi), is the unconditioned". ...  yaṅ dag par zin pas ni phyin ci ma log par zin pa ste, byaṅ chub sems dpa’i tshul bźin yid la byed pas zin ces bya ba’i tha tshig go.  khams gsum pa daṅ ma ’dres pa ni khams gsum pa de daṅ de dag gis sred pas bdag gis ma byas pa’o.  rnam par grol ba źes bya ba ni rnam par grol ba’i sku la bya bar ’dod de, de sbyin pa la sogs pa’i tshogs kyis ’grub la, de las kyaṅ sbyin pa rgyun mi ’chad par ’byuṅ bas sbyin pa de ni ’bras bu rgyu mthun pa rnam par grol ba ste, de’i phyir de mi zad pa źes bya’o.  bsod nams daṅ ye śes kyi tshogs bsags pa ni bdud rnams tshar gcod par ’gyur bas byaṅ chub sems dpa’i sbyin pa ni bsod nams daṅ ye śes kyi tshogs su gtogs pas lha’i bu’i bdud la sogs pa tshar gcod ciṅ de dag gis med pa’i byar mi nus pas na sbyin pa de ni bdud thams cad śin tu tshar gcod pa ste, de’i phyir de mi zad pa źes bya’o.  ser sna daṅ bdag daṅ gźan du ’dzin pa la sogs pa’i ñon moṅs pa thams cad daṅ lhan cig mi gnas te, mi mthun pa’i phyogs kyis zad par bya bar mi nus pas na mi zad par sbyar ro.  sa daṅ po ni sbyin pa’i pha rol tu phyin pa rdzogs pas thob par ’gyur bas na khyad par du ’gro ba źes bya’o – "Progressing from the first bhūmi after having completed the perfection of generosity ..."  kha cig gi sbyin pa yin yaṅ dug daṅ mtshon la sogs pa skyon daṅ bcas pa lta bu ma yin gyi, byaṅ chub sems dpa’i sbyin pa ni gcig tu kha na ma tho ba med pas na legs par byas pa ṅes pa’o bla na med pa’i byaṅ chub thob par ’gyur ba’i lam ni bsod nams daṅ ye śes kyi tshogs yin la sbyin pa ñid bsod nams kyi tshogs su gtogs pas byaṅ chub kyi lam gyi tshogs bsags pa’o.  gaṅ du bsṅo bar bya ba der bsṅos pa ni yaṅ dag par bsṅos pa’o.  sbyin pa de ni byaṅ chub sñiṅ po rgyan bkod pa rnam par grol ba rgyu mthun pa’i ’bras bu ste źes bya ba, byaṅ chub kyi sñiṅ po ni mṅon par saṅs rgyas pa’o; de’i rgyan bkod pa ni gaṅ gis byaṅ chub de thob pa’i rgyu de sbyin pa la bya’o; de’i phyir rnam par grol ba ’bras bur gyur pa daṅ mthun pa’i rgyu yin pas na rnam par grol ba rgyu mthun pa’i ’bras bu źes bya’o.  byaṅ chub sems dpa’i sbyin pa ni tshe ’di daṅ tshe rabs gźan du sems can thams cad kyi ’tsho ba yin pas de’i phyir de mi zad pa’o byaṅ chub sems dpa’i sbyin pa ni ’di tsam mo źes tshad gzuṅ bar mi nus pas na mu med pa’o.  nams kyaṅ zad ciṅ ’bri ba med pas na yoṅs su mi ’bri ba’o.  sbyin pa de ’khor ba daṅ mya ṅan las ’das pa’i phyogs su yaṅ ma gyur pas kun tu mi gtogs pa’o.  ’das pa’i dus su sbyin la ma ’oṅs pa’i dus su mi sbyin pa med pas yoṅs su ma chad pa’o.  phyi daṅ naṅ gi dṅos po thams cad ’dra bar gtoṅ bas na yaṅs pa’o.  sbyin pa’i ’bras bu la ma chags pas na mi gnas pa’o.  ma ’oṅs pa’i ’khor ba’i bar du thug pa med pas na thug pa med pa’o.  sdig pa mi dge ba’i chos daṅ ma ’dres pas na kha na ma tho ba med pa’o.  sus kyaṅ skyon gdags su med pas na ma skur ba’o.  sbyin pa mi mthun pa’i phyogs ser sna’i dbaṅ du mi ’gyur bas na mi thul ba’o.  byaṅ chub sems dpa’i sbyin pa ni ’jig rten pa brgya byin daṅ tshaṅs pa la sogs pa’i sbyin pa daṅ, ’jig rten las ’das pa ñan thos daṅ raṅ saṅs rgyas kyi sbyin pas zil gyis ma non pas na zil gyis mi non pa’o.  thams cad mkhyen pa’i ye śes thob par bya ba’i phyir bsṅos pas na thams cad mkhyen pa’i ye śes la btaṅ ba ste rnam pa de dag gi phyir mi zad pa yaṅ mthun mthun du sbyar ro. sbyin pa mi zad pa bśad zin to.
For the expression cf. Aṣṭa p. 228-10. 
btsun pa śa ra dva ti’i bu, ’di ni byaṅ chub sems dpa’ rnams kyi sbyin pa mi zad pa źes bya’o. 
idam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayaṃ dānam. 
This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable generosity. 
 
 
6th akṣaya: Śīla 
6th Imperishable: Morality. 
 
de nas tshe daṅ ldan pa śa ra dva ti’i bus byaṅ chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: - rigs kyi bu, byaṅ chub sems dpa’ rnams kyi sbyin pa mi zad pa ’di ni khyod kyis legs par smras na, rigs kyi bu, byaṅ chub sems dpa’ rnams kyi tshul khrims mi zad pa las brtsams te, ji ltar byaṅ chub sems dpa’ rnams kyi tshul khrims mi zad par ’gyur ba, khyod spobs par gyis śig! 
atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: subhāṣitā tvayeyaṃ, kulaputra, bodhisattvānāṃ dānākṣayatā. pratibhātu te, kulaputra, bodhisattvānāṃ śīlākṣayatām ārabhya, yathā bodhisattvānāṃ śīlam akṣayaṃ bhavet. 
(p. 34) Then the venerable Śāradvatīputra addressed himself to the bodhisattva Akṣayamati: – Well spoken by you, son of good family, was this imperishability of the bodhisattvas’ generosity. May you be inspired, son of good family, on the subject of the imperishability of the bodhisattvas’ morality, as to how the morality of the bodhisattvas becomes imperishable. 
 
blo gros mi zad pas smras pa: - btsun pa śa ra dva ti’i bu, rnam pa drug cu rtsa lṅas byaṅ chub sems dpa’ rnams kyi tshul khrims kyi phuṅ po yoṅs su dag pa mi zad pa yin no. drug cu rtsa lṅa po gaṅ źe na? ’di lta ste: 
akṣayamatir āha: pañcaṣaṣṭyākārair, bhadanta śāradvatīputra, bodhisattvānāṃ pariśuddhaśīlaskandho ’kṣayaḥ. katame pañcaṣaṣṭiḥ? tad yathā: 
Akṣayamati said: – In sixty-five ways, reverend Śāradvatīputra, is the bodhisattvas’ mass of pure morality imperishable. What are the sixty-five? 
tshul khrims mi zad pa la gnas pa’i byaṅ chub sems dpa’ ni chos bźin byed pa’i byaṅ chub sems dpa’ źes bya ste, de bstan pa’i phyir btsun pa śa ra dva ti’i bu, rnam pa drug cu rtsa lṅas byaṅ chub sems dpa’ rnams kyi tshul khrims kyi phuṅ po yoṅs su dag pa mi zad pa yin no źes bya ba la sogs pa gsuṅs so. de la tshul khrims mi zad pa yaṅ rnam pa lṅa ste, 1) yaṅ dag par blaṅs pa’i tshul khrims daṅ, 2) chos ñid kyi tshul khrims daṅ, 3) lam gñis kyi mtshan ñid kyi tshul khrims daṅ, 4) rnam par thar pa’i sgo gsum gyi mtshan ñid kyi tshul khrims daṅ, 5) tshul khrims kyi mi mthun pa’i phyogs rnam par dag pas zad pa’i tshul khrims so – "The bodhisattva established in the imperishability of morality (śīlākṣayatāpratiṣṭhita) is the bodhisattva acting according to religion (yathādharmakārin, cf. 5th Imperishable note 1.) ... The imperishability of morality is fivefold: ..."
de la rnam pa drug cu rtsa lṅas byaṅ chub sems dpa’ rnams kyi tshul khrims kyi phuṅ po yoṅs su dag pa mi zad pa yin no źes bya bas ni sems can thams cad la mi gnod pa la sogs pa rnam pa drug cu rtsa lṅa lta bu’i tshul gyis yoṅs su dag pas na sems can gźan daṅ ñan thos daṅ raṅ saṅs rgyas kyi tshul khrims ltar rgyun chad par mi ’gyur ba’i phyir mi zad pa bstan to – "... Because it is pure in the way of the sixty-five forms it is not interrupted like the morality of other beings, disciples and isolated buddhas, that is why it is imperishable." 
  sems can thams cad la mi gnod pa daṅ;  gźan gyi loṅs spyod dag la mi rku ba daṅ;  gźan gyi chuṅ ma dag la ma chags pa daṅ;  sems can thams cad la mi slu ba daṅ;  bdag gi ’khor gyis chog par ’dzin pas, phra ma med pa daṅ;  tshig drag po bzod pas, mi brlaṅ ba daṅ;  tshig śin tu spoṅ bas, tshig kyal pa mi smra ba daṅ;  gźan bde ba la dga’ bas, brnab sems med pa daṅ;  ṅan du brjod pa daṅ, ṅan du smra ba’i tshig gi lam bzod pas, gnod sems med pa daṅ;  ston pa gźan gyi bstan pa med pas, yaṅ dag par lta ba daṅ;  sems la rñog pa med pas, saṅs rgyas la dad pa daṅ;  chos ñid kyi chos dam pa’i phyir, chos la dad pa daṅ;  ’phags pa’i tshogs thams cad la dga’ bas, dge ’dun la dad pa daṅ;  bla ma la gus pas sri źu che ba daṅ;  saṅs rgyas daṅ, chos daṅ, dge ’dun la yan lag lṅas phyag ’tshal bas, lus rab tu ’dud pa daṅ;  kha na ma tho ba chuṅ rab la yaṅ ’jigs par lta bas, tshul khrims mi lhod pa daṅ;  theg pa gźan la mi brten pas, tshul khrims ma ral ba daṅ;  ñam ṅa bar skye ba spoṅ bas, tshul khrims ma ñams pa daṅ;  skye bo mi srun pa daṅ ñon moṅs pa daṅ ma ’dres pas, tshul khrims ma ’dres pa daṅ;  dkar po’i chos phyogs gcig tu ’phel bas, tshul khrims ma ’chol ba daṅ;  ji ltar ’dod pa bźin du ’gro bas, ’phags pa’i tshul khrims daṅ;  mkhas pas ma smad pas, rab tu bsṅags pa’i tshul khrims daṅ;  dran pa daṅ śes bźin rab tu ñe bar gnas pas, rnam pa mchog gi tshul khrims daṅ;  thams cad du kha na ma tho ba med pas, ma smad pa’i tshul khrims daṅ;  dbaṅ po bsruṅs pas, śin tu sbas pa’i tshul khrims daṅ;  saṅs rgyas kyi chos thams cad la sems pas, rnam par grags pa’i tshul khrims daṅ;  ruṅ ba la tshod śes pas, ’dod pa chuṅ ba’i tshul khrims daṅ;  chags pa spoṅ bas, chog śes pa’i tshul khrims daṅ;  lus daṅ sems dben pas, raṅ bźin gyis dben pa’i tshul khrims daṅ;  ’du ’dzi rnam par spoṅ bas, dgon pa la gnas pa’i tshul khrims daṅ;  gźan gyi ṅor mi lta bas, ’phags pa’i rigs kyis chog śes pa’i tshul khrims daṅ;  dge ba’i rtsa ba bdag gi kha na las pas, sbyaṅs pa’i yon tan daṅ yo byad bsñuṅs pa’i tshul khrims daṅ;  lha daṅ mi mgu bar byed pas, ji ltar smras pa de ltar spyod pa’i tshul khrims daṅ;  sems can thams cad kyi dpuṅ gñen du gyur pas, byams pa’i tshul khrims daṅ;  sdug bsṅal thams cad bzod pas, sñiṅ rje’i tshul khrims daṅ;  sems ma źum pas, dga’ ba’i tshul khrims daṅ;  rjes su chags pa daṅ khoṅ khro ba spaṅs pas, btaṅ sñoms kyi tshul khrims daṅ;  bdag gi sems la ṅes par sems pas, bdag gi ’khrul pa la rtog pa’i tshul khrims daṅ;  gźan gyi sems sruṅ bas, gźan gyi ’khrul pa la ñes par mi lta ba’i tshul khrims daṅ;  sems can yoṅs su smin par byed pas, sbyin pa’i tshul khrims daṅ;  tshul khrims rab tu bsruṅs pas, śin tu bzuṅ ba’i tshul khrims daṅ;  sems can thams cad la źe ’gras pa’i sems med pas, bzod pa’i tshul khrims daṅ;  phyir mi ldog pas, brtson ’grus kyi tshul khrims daṅ;  bsam gtan gyi yan lag gi tshogs ’phel bar byed pas, bsam gtan gyi tshul khrims daṅ;  thos pa’i dge ba’i rtsa bas mi ṅoms pa’i phyir, śes rab kyi tshul khrims daṅ;  thos pa’i sñiṅ po len pa’i phyir, thos pa’i tshul khrims daṅ;  byaṅ chub kyi yan lag gi tshogs spel ba’i phyir, dge ba’i bśes gñen la brten pa’i tshul khrims daṅ;  lam ñam ṅa ba ’dor ba’i phyir, sdig pa’i grogs po yoṅs su spoṅ ba’i tshul khrims daṅ;  mi rtag pa’i ’du śes la rtog pas, lus la mi lta ba’i tshul khrims daṅ;  dge ba’i rtsa ba la brtun te byed pas, srog la yid mi rton pa’i tshul khrims daṅ;  bsam pa dag pa’i phyir, yid la gcags pa med pa’i tshul khrims daṅ;  sbyor ba dag pa’i phyir, bcos ma ma yin pa’i tshul khrims daṅ;  lhag pa’i bsam pa dag pa’i phyir, yoṅs su gduṅ ba med pa’i tshul khrims daṅ;  las legs par byas pa’i phyir, mi dga’ ba med pa’i tshul khrims daṅ;  kheṅs pa med pa’i phyir, ṅa rgyal med pa’i tshul khrims daṅ;  ’dod chags daṅ bral ba’i phyir, mi rgod pa’i tshul khrims daṅ;  draṅ ba’i phyir, mi g-yeṅ ba’i tshul khrims daṅ;  caṅ śes pa’i phyir, mu cor mi smra ba’i tshul khrims daṅ;  mi ’khrugs pa’i phyir, dul ba’i tshul khrims daṅ;  ñe bar źi ba’i phyir, źi ba’i tshul khrims daṅ;  ji skad smras pa bźin byed pas, bka’ blo bde źiṅ ’thun par ’dzin pa’i tshul khrims daṅ;  bsdu ba’i dṅos po mi ’dor bas, sems can yoṅs su smin par byed pa’i tshul khrims daṅ;  bdag gi nor chud mi gzon pa’i phyir, dam pa’i chos yoṅs su sruṅ ba’i tshul khrims daṅ;  gzod ma nas śin tu dag pas, bsam pa thams cad yoṅs su skoṅ ba’i tshul khrims daṅ;  de’i tshul khrims su bsṅos pas, de bźin gśegs pa’i tshul khrims la yaṅ dag par gźol ba’i tshul khrims daṅ;  sems can thams cad la sems sñoms par saṅs rgyas kyi tiṅ ṅe ’dzin daṅ sñoms par ’jug pa’i tshul khrims te;  btsun pa śa ra dva ti’i bu, rnam pa drug cu rtsa lṅa po de dag gis byaṅ chub sems dpa’ rnams kyi tshul khrims kyi phuṅ po yoṅs su dag pa mi zad pa yin no. 
  anupataptatā sarvasattveṣu;  asteyatā parabhogeṣu;  alubdhatā paradareṣu;  avisaṃvādanatā sarvasattveṣu;  apaiśunyatā svaparivārasaṃtuṣṭyā;  apāruṣyatā dāruṇavadakṣāntyā;  asaṃbhinnapralāpitā pralāpasuprativiratyā;  anabhidhyā parasukharatyā;  avyāpādatā duruktadurāgatavacanapathakṣāntyā;  samyagdṛṣṭir anyaśāstrupadeśaviratyā;  buddhasya śraddhā cittasyānāvilāt;  dharmasya śraddhā dharmatāvaradharmatayā;  saṃghasya śraddhā sarvāryagaṇaprītyā;  śuśrūṣā gurugauravāt;  kāyapraṇāmatā buddhadharmasaṃghapañcamaṇḍalanamaskārāt;  aśithilaśīlatānumātreṣv anavadyeṣu bhayadarśanāt;  acchidraśīlatānyayānānāśrayāt;  akhaṇḍaśīlatā vyasanotpattiprahāṇāt;  asaṃsṛṣṭaśīlatā durjanakleśāsaṃsṛṣṭyā;  avyākulaśīlataikāntaśukladharmavṛddhyā;  āryaśīlatā yatheṣṭagamanāt;  praśaṃsitaśīlatā paṇḍitair anindāt;  paramaśīlatā smṛtisaṃprajanyapratyupasthānāt;  aninditaśīlatā sarvatrānavadyāt;  suguptaśīlatendriyarakṣaṇāt;  viśrutaśīlatā sarvabuddhadharmacintayā;  alpecchaśīlatā kalpikamātṛjñatayā;  saṃtuṣṭaśīlatā lobhaprahāṇāt;  prakṛtiviviktaśīlatā kāyacittaviviktāt;  araṇyavāsaśīlatā saṃsargavivarjanāt;  āryavaṃsasaṃtuṣṭaśīlatāparānurodhāt;  dhutaguṇasaṃlekhaśīlatā sarvakuśalamūlātmavaśāt;  yathāvāditatathācaritaśīlatā devamanuṣyārādhanāt;  maitrīśīlatā sarvasattvatrāṇāt;  karuṇāśīlatā sarvaduḥkhakṣāntyā;  muditāśīlatāsaṃkucitacittāt;  upekṣaśīlatā pratighānunayaprahāṇāt;  ātmaskhaliteṣu gaveṣaṇaśīlatā svacittanidhyaptyā;  paraskhaliteṣv adoṣadarśanatā paracittānurakṣayā;  dānaśīlatā sattvaparipācanatvena;  parigṛhītaśīlatā prarakṣitaśīlāt;  kṣāntiśīlatā sarvasattveṣv apratihatacittāt;  vīryaśīlatāvinivartanāt;  dhyānaśīlatā dhyānāṅgasaṃbhāropabṛṃhaṇāt;  prajñāśīlatā śrutakuśalamūlātṛptyā;  śrutaśīlatā śrutasaragrahaṇāt;  kalyāṇamitrāśrayaśīlatā bodhyaṅgasaṃbhāravardhanatayā;  pāpamitraparivarjanaśīlatā vyasanapathatyāgatayā;  kāyanirapekṣāśīlatānityasaṃjñāpratyavekṣayā;  jīvitāpratisaraṇaśīlatā kuśalamūlātaptakāritayā;  avipratisāraśīlatā śuddhāśayatayā;  akṛtrimaśīlatā śuddhaprayogatayā;  niṣparidāhaśīlatā śuddhādhyāśayatayā;  aparikhedaśīlatā sukṛtakarmatayā;  nirmāṇaśīlatānunnatatayā;  anuddhataśīlatā vigatarāgatayā;  avikṣiptaśīlatā rjukatayā;  amukharaśīlatājāneyatayā;  vinītaśīlatākopyatayā;  śāntaśīlatopaśāntyā;  suvacaḥpradakṣiṇagrahaśīlatā yathāvāditathākāritayā;  sattvaparipācanaśīlatā saṃgrahavastvanutsargāt;  saddharmaparirakṣaśīlatā svadhanāvipraṇāśatayā;  sarvāśāparipūrakaśīlatādiśuddhyā;  tathāgataśīlasamavasaraṇaśīlatā tacchīlapariṇāmanāt;  buddhasamādhisamāpattiśīlatā sarvasattveṣu samacittāt;  ebhiḥ pañcaṣaṣtyākārair, bhadanta śāradvatīputra, bodhisattvānāṃ pariśuddhaśīlaskandho ’kṣayaḥ. 
[1. Morality correctly undertaken (samāttaśīla):]  1) Not harming any living beings;  2) not stealing others’ possessions;  3) no desire for others’ wives;  4) no lies to any being;  5) no slander through being content with one’s own circle of followers;  6) no harsh speech through enduring hard words;  7) no confused chattering through absence of chattering;  8) no cupidity through joy in others’ pleasure;  9) no ill-will through tolerating ways of speech involving accusation and slander;  10) right view through staying away from the teachings of other teachers;  11) trust in the Buddha through no impurity of thought;  12) trust in religion as it is the excellent religion teaching the way things are;  13) trust in the congregation through joy caused by all groups of saints;  14) obedience through respect for teachers;  15) obeisance with the body through honouring the Buddha, his religion and congregation with full prostration;  16) no lax morality through seeing the smallest imperfection as a danger;  17) unbroken morality through not relying on any other way;  18) unimpaired morality through avoiding bad rebirth;  19) unadulterated morality through not being corrupted by the vices of bad people;  20) untroubled morality through increase of only the good moments of existence;  21) morality of the noble through behaving the way one wishes;  22) morality which is praised through not being faulted by the wise;  23) morality of the best kind through its close relation to recollection and awareness;  24) morality which is not derided since it is without imperfections in all respects;  25) morality which is well guarded through guarding the senses;  26) morality of wide renown through having all the religious ways of the Buddha in mind;  27) morality of moderate wishes through knowing due moderation;  28) morality of being content through rejecting covetousness;  29) morality which is essentially aloof through having body and mind detached from the world;  30) morality of staying in the wilderness through shunning crowds of people;  31) morality content with the family of saints through not being for the sake of compliance with others;  32) morality in accordance with the qualities of the pure, and with severe austerity, through having all the potentialities of the good in one’s own power;  33) morality of accordance between words and actions through propitiation of both gods and men;  34) morality of friendliness through protecting all beings;  35) morality of compassion through tolerating all suffering;  36) morality of joy through the absence of despondency;  37) morality of equanimity through giving up aversion and attachment;  38) morality of examining one’s own mistakes through introspection concerning one’s own thoughts;  39) morality of seeing nothing wrong in the mistakes of others through protecting the thoughts of others;  40) morality of generosity through bringing beings to maturity;  41) morality which is well adopted through guarding morality;  42) morality of tolerance through the absence of hostile thoughts towards any being;  43) morality of vigour through never turning back;  44) morality of meditation through increasing the accumulation of the limbs of awakening;  45) morality of insight through never having enough of the potentiality for the good which consists in learning;  46) morality of learning through grasping the essence of learning;  47) morality of reliance on a spiritual friend through increasing the accumulation of the limbs of awakening;  48) morality of avoiding bad friends through rejecting wrong ways;  49) morality without view to [the safety of] the body through understanding the concept of impermanence;  50) morality not seeking safety of life through acting with zeal for the roots of good;  51) morality without regret through pure intention;  52) morality which is not artificial through pure action;  53) morality without great desires through pure determination;  54) indefatigable morality through actions well done;  55) morality without conceit since it is without arrogance;  56) morality without frivolity through absence of cupidity;  57) undistracted morality because of straightness [that is, having thoughts onepointedly (ekāgra) directed towards their objects (ālambana) ];  58) morality which is not loquacious through being well trained;  59) disciplined morality through being undisturbed;  60) peaceful morality through appeasement [of primary and secondary vices (kleśopakleśa) ];  61) morality of adequately grasping gentle speech through acting according to instruction;  62) morality of bringing living beings to maturity through not giving up the ways of attracting people;  63) morality of guarding true religion through not wasting [the seven kinds of noble] riches;  64) morality fulfilling all wishes through being originally pure [not adopted initially because of fear of punishment (rājadaṇḍa) or lack of livelihood, but adopted with pure intention (śuddhāśaya) ];  65) morality to attain the morality of the Tathāgata through being transformed into that morality;  66) morality concerned with the concentrations and states of meditation of the Buddhas through having the same attitude towards all beings;  in these sixty-five ways, reverend Śāradvatīputra, is the bodhisattvas’ mass of pure morality imperishable. 
de la yaṅ dag par blaṅs pa’i tshul khrims kyaṅ rnam pa gsum ste, 1) sdom pa’i tshul khrims daṅ, 2) sems can don bya ba’i tshul khrims daṅ, 3) dge ba’i chos sdud pa’i tshul khrims so. sdom pa’i tshul khrims dbaṅ du byas nas sems can thams cad la mi gnod pa źes bya ba la sogs pa gsuṅs so. 1) sdom pa’i tshul khrims kyaṅ mdor bsdus na rnam pa bźis bstan te, ñes par spyod pa’i phyir log pa daṅ, 2) bdag ñid ’phags pa’i tshul khrims kyi snod du ruṅ ba daṅ, 3) mi mthun pa’i phyogs spaṅs pa daṅ, 4) gñen po’i phyogs yoṅs su bzuṅ bas bstan te;  de la byaṅ chub sems dpa’ ni sems can gyi don du raṅ gi lus daṅ srog kyaṅ gtoṅ bar byed na bdag gi don du sems can pha rol po’i srog gcod pa lta ga la byed pas sems can thams cad la mi gnod pa daṅ – "The bodhisattva gives even his body and life for the good of living beings, so how can he kill another being for his own good? ..."  raṅ gi loṅs spyod kyaṅ gźan la gtoṅ bar byed na gźan gyi loṅs spyod ma byin par lta ga la len pas gźan gyi loṅs spyod dag la mi rku ba daṅ – "He gives even his possessions to others, so how can he take the possessions of others when not given? ..."  tshe rabs thams cad du tshaṅs par spyod pa’i phyir bdag gi chuṅ ma yaṅ sems can ’dod pa la yoṅs su gtoṅ na gźan gyi chuṅ ma la lta chags par ga la byed pas gźan gyi chuṅ ma dag la ma chags pa daṅ – "He even gives his own wife to covetous beings since he is one practising chastity (brahmacarita) in all his lives, so how can he desire others’ wives? ..."  byaṅ chub sems dpa’ ni ji skad smras pa de bźin du byed, de bźin du smra źiṅ gźan du sgrub pa ma yin pas sems can thams cad la mi slu ba daṅ – "The bodhisattva acts according to his word, speaking thus he does not complete things otherwise ..."  pha rol po’i ’khor bdag gir bya ba’i ched du pha bi la blaṅs nas tshu bi la sñod pa daṅ, tshu bi la blaṅs nas pha bi la sñod par mi byed pa’i phyir bdag gi ’khor gyis chog par ’dzin pas, phra ma med pa daṅ pha rol pos ṅan du smras śiṅ cho rigs la sogs pa’i sgo nas źer ’debs pa’i tshig mi smra ba’i phyir tshig drag po bzod pas, mi brlaṅ ba daṅ rgyal po’i gtam daṅ rkun po’i gtam la sogs pa’i tshig don med pa mi smra ste tshig śin tu spoṅ bas, tshig kyal pa mi smra ba daṅ – "He does not speak meaningless words like talk about kings, talk about thieves and so on ...".  byaṅ chub sems dpa’ ni pha rol po’i loṅs spyod kyi bde ba daṅ ldan par smon ciṅ gźan bde ba la dga’ bas pha rol po’i loṅs spyod bdag gir bya bar brnab sems med pa daṅ; – "The bodhisattva wishes that others should have joy of their pleasure ... he has no cupidity in the way of making the pleasure of others his own."  ’phral du ṅan du brjod pa daṅ, lkog nas ṅan du smras pa’i tshig gi lam bzod pas, gnod sems med pa daṅ mu stegs can la sogs pa ston pa gźan gyi bstan pa med pas, yaṅ dag par lta ba ste, mi dge ba bcu spaṅs pa de dag gis ni ñes par spyod pa las phyir ldog pa bstan to. The first ten items refer to the ten good actions (daśakuśalāni), the basis of Buddhist morality, e. g. Mvy. 1685-98, and the following three to the three jewels.          ji ltar na ston pa gźan gyi bstan pa med pa ni sems la rñog pa med pas, saṅs rgyas la dad pa daṅ źes bya ba la sogs pas bstan te, ’jig rten na de bźin gsegs pa bźugs sam mi bźugs źes yid mi ches śiṅ the tshom za ba ni chu rñog pa daṅ ’dra bas sems la rñog pa źes bya ste, de lta bu’i the tshom med de sems la rñog pa med pas, saṅs rgyas la dad pa źes bya ste, nor bu chu ’daṅ bźin du sems la the tshom gyi rñog pa med pa’i phyir ston pa gźan gyis bstan pa la yid ches pa med do; ’dus byas daṅ ’dus ma byas thams cad kyis brjod du med pa chos ñid kyi chos de ni tshad ma thams cad kyis sun mi phyin ciṅ grub pa yin te, dam pa’i phyir chos la dad pa źes bya’o; ’phags pa’i tshogs thams cad ni rgyun du źugs pa la sogs pa’i gaṅ zag brgyad daṅ mos pas spyod pa’i sa la gnas pa la sogs pa’i byaṅ chub sems dpa’ la bya ste, de dag la dga’ źiṅ dad pas, dge ’dun la dad pa źes bya’o; bla ma mkhan po daṅ slob dpon la sogs pa ste, de dag la lus kyis ’dud pa daṅ, ṅag gis gsod por smra ba ni bla ma la gus pas srid źu che ba ste, ’di daṅ dkon mchog gsum la yan lag lṅas phyag ’tshal bas, lus rab tu ’dud pa gñis ni dad par ’gyur ba’i sbyor ba ste, tshig de lṅas ni bdag ñid ’phags pa’i tshul khrims kyi snod du ruṅ ba bstan to.          kha na ma tho ba phra rab la yaṅ ’jigs par lta ba ni bslab pa’i gźi phran tshegs la yaṅ ṅan soṅ gi rgyu yin par mthoṅ ste, ’jigs par lta bas tshul khrims mi lhod pa źes bya ste, ’phags pa dkon mchog sprin gyi mdo las: dug chuṅ ṅus kyaṅ skyes bu chen po ’chi bar byed do; de bźin du sdig pa chuṅ ṅus kyaṅ ṅan soṅ du ltuṅ la sdig pa chen pos kyaṅ ṅan soṅ du ltuṅ ṅo źes gsuṅs pa bźin du sgrub pa’i phyir ro – "... In the holy Ratnameghasūtra it is said: Even a little poison may kill a great man (mahāpuruṣa), and in the same way, even small sins (pāpa) make one fall into bad states of existence (durgati), as also great sins make one fall into bad states of existence"; theg pa gźan la mi brten pa ni theg pa gźan du sems ma bskyed ciṅ mi bsṅos pa ste, raṅ bźin ma bor bas na tshul khrims ma ral ba źes bya’o; tshul khrims ma ñams pa gaṅ gis ṅan soṅ gsum la sogs pa’i gnas su skye ba med pas na ñam ṅa bar skye ba spoṅ bas, tshul khrims ma ñams pa źes bya’o; tshul khrims ñams par ’gyur ba’i rgyu skye bo mi srun pa la sogs pa daṅ ma ’dres pas, tshul khrims ma ’dres pa źes bya’o; ’chal pa’i tshul khrims kyi dri ma daṅ ma ’dres śiṅ byaṅ chub kyi phyogs la sogs pa dkar po’i chos phyogs gcig tu ’phel bas, tshul khrims ma ’chol ba źes bya ste, tshig de lṅas mi mthun pa’i phyogs spaṅs pa bstan to.  so sor rtog pa’i stobs daṅ bsgom pa’i stobs la ’dris pas tshul khrims ñams par ’gyur ba’i ñon moṅs pa daṅ mi dge ba’i bśes gñen gyi dbaṅ du mi ’gro źiṅ ji ltar ’dod pa bźin du ’gro bas, ’phags pa’i tshul khrims źes bya’o. āryaśīlatā is uncertain, ST has raṅ dbaṅ ~ aiśvaryaśīlatā, "lordly morality", possibly confirmed by T1 p. 190a12 ±o¶€¶b de zi zai.        mkhas pa ni ’phags pa rnams so; tshul khrims ji ltar blaṅs pa’i dran pas tshul khrims ma ñams par bsruṅs la, ñon moṅs pa daṅ bcas pa’i ñes pa daṅ ñon moṅs pa med pa’i ñes pa la sogs pa śes bźin gyis rtogs par bya ste, ñes pa byuṅ ṅo cog tshul bźin du ’chos pa ni rnam pa mchog gi tshul khrims źes bya ste, tshul khrims ji ltar blaṅs pa bźin du bsruṅ ba daṅ, ñes pa byuṅ ṅo cog phyir ’chos pa gñis kyis tshul khrims yoṅs su rdzogs pa’i phyir ro; rgyal rigs daṅ bram ze’i rigs la sogs pa’i ’khor thams cad du kha na ma tho ba med pa ste, gaṅ gi sgo nas kyaṅ skyon gdags su med pas na ma smad pa’i tshul khrims źes bya’o; mig la sogs pa’i dbaṅ po ’dod chags daṅ źe sdaṅ la sogs pa skye bar ’gyur ba’i yul raṅ dgar mi gtoṅ ste, dbaṅ po bsruṅs pas, śin tu sbas pa’i tshul khrims źes bya’o.  ñan thos daṅ raṅ saṅs rgyas daṅ byaṅ chub sems dpa’i chos saṅs rgyas kyi chos thams cad de, de dag gi rgyu daṅ ’bras bu ma lus pa la sems pas, rnam par grags pa’i tshul khrims de theg pa kun la rnam par grags źes bya ba’i tha tshig go.    lhuṅ bzed daṅ chos gos la sogs pas rab tu byuṅ ba la ’os pa ni ruṅ ba ste, de dag maṅ por rñed kyaṅ ji tsam dgos pa ñi tshe len te, chog śes pas ’dod pa chuṅ ba’i tshul khrims źes bya’o; lhuṅ bzed daṅ chos gos la sogs pa ṅan don gyis chog śes śiṅ maṅ po daṅ bzaṅ po ma rñed na yaṅ gduṅ ba med pa, rñed na yaṅ źen pa daṅ bcas pa med par loṅs spyod de, de ltar chags pa spoṅ bas, chog śes pa’i tshul khrims źes bya’o.      ’du ’dzi naṅ na mi gnas pa daṅ, ’dod pa la ’dun pa la sogs pa la mi rtog pa ni sems dben pa ste, de ltar tshul khrims ñams par ’gyur ba’i rgyu daṅ bral bas raṅ bźin gyis dben pa’i tshul khrims źes bya ste, goṅ ma gñis kyaṅ gaṅ zag ’di lta bus bsgrub par nus so źes ston to; ji ltar lus dben pa ni ’du ’dzi rnam par spoṅ bas, dgon pa la gnas pa’i tshul khrims źes bya ba bstan to; ji ltar sems dben pa ni gźan gyi ṅor mi lta bas, ’phags pa’i rigs kyis chog śes pa’i tshul khrims źes bya bas bstan te, gźan gyi ṅo mi chod pa tsam gyi phyir tshul khrims bsruṅ ba ma yin gyi, raṅ gi sems sñiṅ thag pa nas ’dod pa la ’dun pa la sogs pa las dben par dga’ ste, tshul khrims sruṅ źes bya ba’i tha tshig go.    dgon pa la gnas pa daṅ ’phags pa’i rigs kyis tshul khrims de gñis kyaṅ gaṅ gis bsgrub par par nus śe na? dge ba’i rtsa ba bdag gi kha na las pas, sbyaṅs pa’i yon tan daṅ yo byad bsñuṅs pa’i tshul khrims źes gsuṅs te, dge ba’i rtsa ba rnams ni bdag ñid kyis bya ba yin pas sbyaṅs pa’i yon tan la sogs pa la yaṅ mi gnas su mi ruṅ bar bstan to; daṅ po slob dpon daṅ mkhan po la sogs pa la tshul khrims blaṅs pa bźin du bsruṅs pa ni ji skad smras pa de ltar spyod pa’i tshul khrims źes bya ba la sogs pa gsuṅs te, gaṅ ji tsam du sems can rnams la phan pa daṅ bde ba’i rgyur ’gyur ba byams pa daṅ sñiṅ rje la sogs pa ni sems can gyi don bya ba’i tshul khrims yin na, bla na med pa’i byaṅ chub daṅ raṅ gi saṅs rgyas kyi chos yoṅs su smin pa’i rgyur gyur pa rnams ni dge ba’i chos sdud pa’i tshul khrims źes bya ste, ci rigs par mthun mthun du sbyar ro.        sems can rnams srid pa daṅ ṅan soṅ las skyob par byed pas na dpuṅ gñen du gyur pa ste, de lta bu’i raṅ bźin gyis byams pa ni byams pa’i tshul khrims yin te, tshul khrims kyi sgra bźin yin par rgya cher sbyar ba’o; sems can gyi don du phyi’i sdug bsṅal graṅ ba daṅ tsha ba la sogs pa daṅ, naṅ gi sdug bsṅal bkres pa daṅ skom pa la sogs pa thams cad bzod pa ni sdug bsṅal thams cad bzod pa źes bya’o; sems can gyi don la sems spro ba ni sems ma źum pa źes bya’o.    bdag gi sems la ṅes par sems pa ni yan lag lṅas bsdus pa’i bag yod pa daṅ ldan pa yin te, 1) sṅon gyi mtha’ daṅ ldan pa daṅ, 2) phyi ma’i mtha’ daṅ ldan pa daṅ, 3) dbus kyi mtha’ daṅ ldan pa daṅ, 4) sṅa nas bya ba daṅ 5) lhan cig rjes su spyod pa’o; de la byaṅ chub sems dpa’ 1) ’das pa’i dus la brten nas ñes pa byuṅ ba bcos pa daṅ, 2) ma ’oṅs pa’i dus su ñes pa ’byuṅ bar ’gyur ba ’chos par ’gyur ba daṅ, 3) da ltar byuṅ ba’i dus su ñes pa byuṅ ba phyir ’chos pa ni dus gsum gyi mtha’ daṅ ldan pa’i bag yod pa’o; 4) ñes pa ma byuṅ ba’i sṅa rol nas bdag ji lta ji ltar spyod ciṅ ji lta ji ltar gnas na ñes pa ’byuṅ bar mi ’gyur ba, de lta de ltar spyod ciṅ de lta de ltar gnas kyaṅ ci ma ruṅ sñam du sgrim par byed pa ni sṅa nas bya ba’i bag yod pa’o; 5) de sṅa nas bya ba’i bag yod pa de ñid la brten nas ji lta ji ltar spyod ciṅ ji lta ji ltar gnas na ñes pa ’byuṅ bar mi ’gyur ba, de lta de ltar gnas pa, de ni lhan cig rjes su dpyod pa’i bag yod pa de lta bu dag gis ṅes par sems pa byed do. gźan gyi sems bsruṅ ba pha rol po’i ’khrul pa ’di brjod na de dag gduṅ bar ’gyur ro sñam du sems pa ste, thabs gaṅ yaṅ ruṅ bas pha rol tu chud mi za bar byed pa ñid sems can gyi don bya ba’i tshul khrims yin no.            sbyin pa ni bsdu ba’i dṅos po daṅ po ste, des sems can bsdus śiṅ śes rab kyi pha rol tu phyin pa la sogs pa’i naṅ nas byaṅ chub sems dpa’ sems can ser sna can dag mthoṅ na rigs kyi bu, khyod ci’i phyir sbyin par mi byed ces dris te, de dag yo byad daṅ mi ldan pa’i phyir ro źes zer na, ṅa’i nor ’di dag las ji bder loṅ la sbyin pa byin te, bdag kyaṅ bde bar gyis śig, gźan yaṅ bde bar gyis śig! ces gsuṅs pa ltar sems can yoṅs su smin par byed pas, sbyin pa’i tshul khrims so; śin tu bzuṅ ba ni bslab pa’i gźi śin tu phra ba las kyaṅ ma ’das pa’i don to; phyir mi ldog pa ni sems can yoṅs su smin par bya ba daṅ, raṅ gi saṅs rgyas kyi chos yoṅs su smin par bya bar go cha bgos pa las so; bsam gtan gyi yan lag gi tshogs sṅar bśad par zad do; thos pa tshol bas chog mi śes par byed pa ñid thos pa’i dge ba’i rtsa bas mi ṅoms pa’o.  thos pa’i sñiṅ po ni daṅ po dam pa’i chos thos pa las bsam pa daṅ sgom pa daṅ sgrib pa spoṅ ba’i rim gyis mthar gñis su med pa’i ye śes thob pa’o – "The essence of learning is to ponder (cintā) true religion after having heard (śruta) it, then to cultivate (bhāvanā) it and to get rid of the hindrances (āvaraṇahāṇi), thus successively at last attaining knowledge beyond duality (advayajñāna)."    byaṅ chub kyi yan lag ni sum cu rtsa bdun la sogs pa’i ste, de dag ñid tshogs kyaṅ yin no; de dag spel ba’i thabs ni dge ba’i bśes gñen la brten pa las ’byuṅ ste, dge ba daṅ skyabs dpag tu med par sbyin par byed pa ni dge ba’i bśes gñen źes bya’o. lam ñam ṅa ba ni lam phyin ci log tu źugs pa ste, de ’dor ba’i phyir sdig pa’i grogs po yoṅs su spoṅ ba’i tshul khrims te, gnod pa dpag tu med pa stobs par byed pa ni sdig pa’i grogs po’o.    ’dus byas thams cad mi rtag pa yin no sñam pa’i ’du śes la rtog pas raṅ gi lus la yaṅ mi lta ste, phaṅs par mi ’dzin źes bya ba’i tha tshig go. thar pa’i cha daṅ mthun pa la sogs pa dge ba’i rtsa ba brtun te riṅs par byed pas, srog la yid mi rton pa’i tshul khrims te, mdo las kyaṅ: saṅ tsam śi yaṅ sus śes kyi / de riṅ ñid du brtun te bya / ’chi bdag bde chen de daṅ ni / bdag tu bśes pa ma yin no / źes gsuṅs so. Source of the quotation is not known.      bsam pa dag ste, ’khrul pa daṅ mi dge ba’i chos kyi dri ma med pas yid la gcags pa med pa daṅ sbyor ba dag ste, lus daṅ ṅag daṅ yid kyi sgo nas log pa’i sbyor ba byed pa’i phyir, bcos ma ma yin pa daṅ; lhag pa’i bsam pa dag pa ste, bdag daṅ gźan gyi don daṅ, yon tan khyad par can bsgrub par sems pas yoṅs su gduṅ ba med pa źes bya’o.  las legs par byas pa ni dge ba byas pa ste, de’i phyir ’chi ba’i dus na yaṅ mi dga’ ba med pa’i tshul khrims źes bya’o.  kheṅs pa ni gaṅ zag yon tan can ñe bar ’oṅs nas ldaṅ ba daṅ bsu ba med pa’o.  ’dod chags ni ’dod pa’i khams kyi ’dod chags te, de daṅ bral bas mi rgod pa’i tshul khrims te, ’dod pa’i yon tan la sems ma g-yeṅs źes bya ba’i tha tshig go.  draṅ ba ni dmigs pa la sems rtse gcig tu gnas su btub pa ste, de’i phyir źum pa daṅ rgod pa’i g-yeṅ ba med ces bya ba’i tha tshig go.  caṅ śes pa ni gdul sla ba’am dul bar gyur pa ste, de’i phyir, mu cor mi smra ste, ma brtags par mi smra źes bya ba’i tha tshig go.  yul gyi rluṅ gi rkyen gyis sems mi ’khrugs pa’i phyir, dul ba ste, sems daṅ dbaṅ po yul la ma g-yeṅs źes bya ba’i tha tshig go.  ñe bar źi ba ni ’dod chags la sogs pa ñon moṅs pa daṅ ñe ba’i ñon moṅs pa rnams so.  ji skad smras pa bźin byed pa ni mkhan po daṅ slob dpon la sogs pas gdams ṅag rjes su bstan pa la sogs pa ji skad bsgo ba bźin byed pa’o. Alternatively: "Acting in accordance with one’s word"; cf. supra.
Not in ṭ. 
  ’phags pa’i nor bdun ni bdag gi nor te, de dag daṅ ldan pa’i phyir dam pa’i chos yoṅs su bsruṅ ba’i tshul khrims źes bya’o. saptāryadhana, Mvy 1565-72: śraddhā-, śīla-, hrī-, apatrāpya-, śruta-, tyāga-, and prajñādhana, cf. CPD s. v. ariyadhana.  gzod ma nas śin tu dag pa ni daṅ po tshul khrims yaṅ dag par len pa’i dus na rgyal po’i chad pa daṅ ’tsho ba med pas ’jigs pa la sogs pas ’jigs nas blaṅs pa ma yin gyis, bsam pa dag pas blaṅs pas na bsam pa thams cad yoṅs su skoṅ ba’i tshul khrims źes bya ste, ji ltar bsams pa’i dgos pa ’grub par byed ces bya ba’i tha tshig go.  de’i źes bya ba ni de bźin gsegs pa daṅ sbyar te, de bźin gsegs pa’i tshul khrims thob par bya ba’i phyir bsṅos pas da lta ñid kyi tshul khrims ni de bźin gśegs pa’i tshul khrims la yaṅ dag par gźol ba ste, de thob pa’i rgyu yin pa’i phyir ro.  sems can thams cad la sems sñoms pa ni rjes su chags pa daṅ khoṅ khro ba la sogs pa daṅ bral ba’o.
Sixty-six items are listed, but item no. 62 is not in ṭ. 
 
  btsun pa śa ra dva ti’i bu, gźan yaṅ gaṅ la bdag tu sgro btags pa med pa daṅ, sems can du ma yin, srog tu ma yin, gso bar ma yin, skyes bur ma yin, gaṅ zag tu ma yin, śed las skyes su ma yin źiṅ, śed bur sgro btags pa med pa, de ni tshul khrims so.  gaṅ la gzugs su sgro btags pa med pa daṅ, tshor bar ma yin, ’du śes su ma yin, ’du byed du ma yin, rnam par śes par sgro btags pa med pa, de ni tshul khrims so.  gaṅ la sa’i khams su sgro btags pa med pa daṅ, chu’i khams su ma yin, me’i khams su ma yin źiṅ, rluṅ gi khams su sgro btags pa med pa, de ni tshul khrims so.  gaṅ la mig gi mtshan mar sgro btags pa med pa daṅ, gzugs kyi mtshan mar sgro btags pa med pa daṅ, de bźin du rna bar ma yin, sgrar ma yin, snar ma yin, drir ma yin, lcer ma yin, ror ma yin, lus su ma yin, reg byar ma yin źiṅ, yid kyi mtshan mar sgro btags pa med pa daṅ, chos su sgro btags pa med pa, de ni tshul khrims so.  gaṅ la lus daṅ, ṅag daṅ, sems su sgro btags pa med pa, de ni tshul khrims so. 
  punar aparaṃ, bhadanta śāradvatīputra, yatra nāsty ātmasamāropo na sattva na jīva na poṣa na puruṣa na pudgala na manuja na mānavasamāropas tac chīlam;  yatra nāsti rūpasamāropo na vedanā na saṃjñā na saṃskāra na vijñānasamāropas tac chīlam;  yatra nāsti pṛthivīdhātusamāropo nābdhātu na tejodhātu na vāyudhātusamāropas tac chīlam;  yatra nāsti cakṣurnimittasamāropo nāsti rūpanimittasamāropa evaṃ na śrotra na śabda na ghrāṇa na gandha na jihvā na rasa na kāya na spraṣṭavya cittanimittasamāropo nāsti dharmasamāropas tac chīlam;  yatra nāsti kāyavākcittasamāropas tac chīlam. 
[2. The morality of the true state of things (dharmatāśīla):]  Further, reverend Śāradvatīputra, morality is where there is no attribution of a self, an animated being, a life-principle, a life-sustaining principle, a spirit, a personality, a man, no attribution of a human being;  morality is where there is no attribution of form, feeling, perception, formative factors, no attribution of consciousness;  morality is where there is no attribution of element of earth, element of water, element of fire, no attribution of element of wind;  morality is where there is no attribution of distinguishing marks of the eye, no distinguishing marks of form, nor of hearing or sound, nose or smell, tongue or taste, body or tangibles, no attribution of distinguishing marks of mind, no attribution of distinguishing marks of moments of existence;  morality is where there is no attribution of body, speech or mind. 
chos ñid kyi tshul khrims dbaṅ cu byas nas btsun pa śa ra dva ti’i bu, gźan yaṅ źes bya ba la sogs pa gsuṅs te, de yaṅ gaṅ zag daṅ chos la bdag med pa’i mshan ñid la bya’o. de la gaṅ zag la bdag med pa ni gaṅ la bdag tu sgro btags pa med pa źes bya ba la sogs pas bstan to; chos la bdag med pa ni gaṅ la gzugs su sgro btags pa med pa yaṅ źes bya ba la sogs pas bstan te, ji tsam du bdag daṅ chos su tha sñad btags pa rnams ni sgro btags pa ste; brjod du med pa’i chos ñid gaṅ la miṅ daṅ brdar btags pa med pa ñid, chos ñid kyi tshul khrims źes bya ste, chos ñid kyaṅ raṅ bźin ni de yin pa’i phyir ro – "Attribution (samāropa) is to conceptualize a self and the moments of existence with conventions (ātmadharmavyavahāra); the ineffable true nature of things (anabhilāpyadharmatā) is where there is absence of names and signs (nāmasaṃketa), it is the morality of the true nature of things (dharmatāśīla), the true nature of things is the essence (svabhāva), that is what [the morality of the true nature of things] is."           
  gaṅ rtse gcig pa’i phyir źi gnas kyi mtshan ñid, de ni tshul khrims so.  gaṅ chos rab tu rnam par ’byed pa la mkhas pas lhag mthoṅ gi mtshan ñid, de ni tshul khrims so. 
  yac chamathalakṣaṇam ekāgratayā tac chīlam;  yad vipaśyanālakṣaṇaṃ dharmapravicayakauśalyena tac chīlam. 
[3. Morality with the essential characteristic of the two ways (dvimārgalakṣaṇaṃ śīlam):]  Morality is that which has the essential character of peaceful meditation through one-pointedness [having one object (ālambana) ];  morality is that which has the essential character of expanded vision through skill in discerning moments of existence [both their general and individual characteristics (svasāmānyalakṣaṇa) ]. 
69a2 (cf. 65a3: lam gñis kyi mtshan ñid kyi tshul khrims): lam gñis kyi tshul khrims kyi dbaṅ du byas nas gaṅ rtse gcig pa’i phyir źes bya ba la sogs pa gsuṅs te,  rtse gcig pa ni dmigs pa gcig pa ste, źi gnas thams cad kyi mtshan ñid de yin pas rtse gcig pa’i phyir źi gnas thams cad kyi mtshan ñid, de ni tshul khrims źes bya’o.  chos rnams kyi raṅ daṅ spyi’i mtshan ñid rab tu rnam par ’byed pa la mkhas pa ni lhag mthoṅ thams cad kyi mtshan ñid do. 
  gaṅ stoṅ pa ñid rig pa daṅ, mtshan ma med pa’i mtha’ daṅ, smon pa med ciṅ khams gsum pa daṅ ma ’dres pa, de ni tshul khrims so. 
  yā śūnyatāvidyānimittāntatā traidhātukāsaṃsṛṣṭir apraṇihitatā tac chīlam. 
[4. Morality with the essential characteristic of the three gates of liberation (trivimokṣamukhalakṣaṇaṃ śīlam):]  Morality is that which is knowledge of emptiness, fully beyond distinguishing marks, not something that can be longed for, not mingled with the threefold world. 
(cf. 65a3: rnam par thar pa’i sgo gsum gyi mtshan ñid kyi tshul khrims): rnam par thar pa’i sgo gsum gyi tshul khrims kyi dbaṅ du byas nas stoṅ pa ñid rig pa daṅ źes bya ba la sogs pa gsuṅs te, chos rnams rnam par thar pa’i sgo gsum gyi tshul du rig pa ñid du tshul khrims yin no.   
  gaṅ mṅon par ’dus ma byas pa ma skyes pas rab tu phye ba mi skye ba la bzod pa, de ni tshul khrims so.  gaṅ ma byas śiṅ bya ba med pa, de ni tshul khrims so.  gaṅ sṅon gyi mthar ma byuṅ ba daṅ, phyi ma’i mthar ma ’phos pa daṅ, bar du mi gnas pa, de ni tshul khrims so.  gaṅ sems dri ma med pa daṅ, rnam par śes pa la mi gnas pa daṅ, yid la byed pa daṅ ma ’dres pa, de ni tshul khrims so.  gaṅ ’dod pa’i khams la mi rten pa daṅ, gzugs kyi khams la mi gnas pa daṅ, gzugs med pa’i khams na mi ’dug pa, de ni tshul khrims so.  gaṅ ’dod chags kyi rdul med pa daṅ, gnod sems daṅ, tha ba daṅ, skyon daṅ, khoṅ khro ba bsal ba daṅ, gti mug gi mun pa daṅ ma rig pa med pa, de ni tshul khrims so.  gaṅ rtag pa med pa daṅ, chad pa med pa daṅ, rten nas ’byuṅ ba daṅ mi ’gal ba, de ni tshul khrims so.  gaṅ ṅar ’dzin pa med pa daṅ, ṅa yir ’dzin pa med pa daṅ, ’jig tshogs la lta ba la mi gnas pa, de ni tshul khrims so.  gaṅ miṅ daṅ brda la mṅon par ma źen pa daṅ, gzugs kyi mtshan ñid la mi gnas pa daṅ, miṅ daṅ gzugs daṅ ma ’dres pa, de ni tshul khrims so.  gaṅ rgyu’i bag la ñal ba med pa daṅ, lta ba’i kun nas ldaṅ ba daṅ kun nas ma laṅs pa daṅ, sgrib pa daṅ, ’gyod pa la mi gnas pa, de ni tshul khrims so.  gaṅ la chags pa mi dge ba’i rtsa ba’i gnas med pa daṅ, źe sdaṅ mi dge ba’i rtsa ba’i gnas med pa daṅ, gti mug mi dge ba’i rtsa ba’i gnas med pa, de ni tshul khrims so.  gaṅ mi dga’ ba med pa daṅ, yoṅs su gduṅ ba med pa daṅ, śin tu sbyaṅs pa’i mtshan ñid, de ni tshul khrims so.  gaṅ chos kyi skus saṅs rgyas kyi rigs mi gcod pa daṅ, chos kyi dbyiṅs dbyer med pa’i phyir chos kyi rigs mi gcod pa daṅ, ’dus ma byas kyis rab tu phye ba’i phyir dge ’dun gyi rigs mi gcod pa, de ni tshul khrims so. 
  yānabhisaṃskārānutpannaprabhāvitānutpādakṣāntis tac chīlam;  yākṛtakatā niṣkriyatā tac chīlam;  yā pūrvāntānupapannatāparāntācyutatāntarāpratiṣṭhitatā tac chīlam;  yā vimalacittatā vijñānāniśritatā manasikārāsaṃsṛṣtis tac chīlam;  yā kāmalokānāśrayatā rūpalokānavasthārūpyalokāsthitis tac chīlam;  yā rāgarajaḥparivarjanatā vyāpadakhiladoṣapratighāpanayanatā mohāndhakārābhāvatā tac chīlam;  yānityānucchedatā pratītyasamutpādāvirodhatā tac chīlam;  yā nirahaṃkāratāmamakāratā satkāyadṛṣṭyaniśritatā tac chīlam;  yā nāmasaṃketānabhiniveśanatā rūpanimittāniśritatā nāmarūpāsaṃsṛṣṭis tac chīlam;  yā hetvananuśayatā dṛṣtiparyutthānāparyutthitatā nīvaraṇakaukṛtyāniśritatā tac chīlam;  yā lobhākuśalamūlāsthānatā dveṣākuśalamūlāsthānatā mohākuśalamūlāsthānatā tac chīlam;  yāparikhedatā niṣparidāhatā praśrabdhilakṣaṇatā tac chīlam;  yā buddhavaṃsānupacchedatā dharmakāyāt, dharmavaṃsānupacchedatā dharmadhātvasaṃbhinnatayā, saṃghavaṃsānupacchedatāsaṃskṛtaprabhāvanayā tac chīlam. 
[5. The deep morality effected through purification of the contrary to morality (śīlavipakṣaviśuddhigambhīraśīlam):]  Morality is that which is tolerance of unbornness, brought about as not conditioned [by vices (kleśa), or by causes and conditions (hetupratyaya) ] and [from understanding moments of existence as] unborn;  morality is that which is not made, not active;  morality is that which is not born in the beginning, does not perish in the end, does not remain in between;  morality is that which is pure thought, not dependent on consciousness, not mingled with mental effort;  morality is that which is not dependent on the world of desire [not depending on the the qualities, viz. the objects of desire (kāmaguṇa) ], not remaining in the world of forms [tasting the pleasure of meditation (dhyānāsvāda) ], not staying in the formless world [not being born there though having attained the formless states of meditation (ārūpyasamāpatti) ];  morality is that which is to give up the impurities of passion, which is avoiding malice, harshness, aversion and repugnance, and which is the absence of delusions, darkness and ignorance;  morality is that which is neither [belief in] permanence, nor nihilism, it is not in disaccord with the principle of dependent origination;  morality is that which is without the principle of an ego, without things related to the ego, not abiding by the view that there is a permanent substance;  morality is that which is no attachment to names [that is, informative concepts (prajñāpti) like Devadatta or Yajñadatta] and signs [like “Devadatta has qualities (guṇavān)”], not abiding by distinguishing marks of form [like “form gives resistance (sapratigha)”] , no mingling with names and forms [that is, the parts of personality (skandha) ];  morality is that which is absence of causal bad dispositions, non-arising of doctrinal view-points, (p. 37) not abiding by hindrances like regret;  morality is that which does not abide by the root of bad which is covetousness, does not abide by the root of bad which is aversion, does not abide by the root of bad which is delusion;  morality is that which is indefatigable, without desires and thus having the essential character of tranquility;  morality is that which is the non-interruption of the Buddhas’ lineage because of [attaining] the transcendent body, non-interruption of the lineage of religious teaching because of [attaining] non-separation from total reality, non-interruption of the lineage of the religious community because the unconditioned is revealed. 
tshul khrims kyi mi mthun pa’i phyogs rnams rnam par dag pas zab pa’i tshul khrims kyi dbaṅ du byas nas gaṅ mṅon par ’dus ma byas pa źes bya ba la sogs pa gsuṅs te,  tshul khrims gaṅ las daṅ ñon moṅs pas mṅon par ’dus ma byas pa daṅ, chos rnams ma skyes pa khoṅ du chud pa las byuṅ bas na ma skyes par rab tu phye ba ste; de ñid kyaṅ gaṅ źe na? mi skye ba la bzod pa źes tshig rnam par sbyar ro.  ma byas pa ni tshul khrims kyi mi mthun pa’i phyogs so, bya ba med pa ni tshul khrims rnam par dag pa ni sṅon spyad zin pas yaṅ bya ba med pa’i don to. yaṅ na mṅon par ’dus ma byas pa ni rgyu daṅ rkyen gyis so, ma byas śiṅ bya ba med pa ni ’das pa daṅ ma ’oṅs pa’i dus su bdag daṅ byed pa po la sogs pa’o.  sṅon gyi mthar ma byuṅ ba la sogs pas ni ’das pa’i dus su ma byuṅ ba daṅ, ma ’oṅs pa’i dus su ma ’phos pa daṅ, da ltar gyi dus su mi gnas te, dus gsum las ’das pa de ni tshul khrims źes bya bar bstan to.  sems dri ma med pa ni bstan pa’o, ji ltar dri ma med pa ni tshig gñis kyis bśad de, rnam par śes pa la ñon moṅs pa mi gnas pa daṅ, gzuṅ ba daṅ ’dzin pa’i yid la byed pa daṅ ma ’dres pa’i phyir ro.  gaṅ ’dod pa’i khams la mi brten pa źes bya ba la sogs pas ni ’dod pa’i yon tan la mi brten pa daṅ, gzugs kyi khams kyi bsam gtan gyi ro myoṅ bar mi byed pa daṅ, gzugs med pa’i sñoms par ’jug pa thob kyaṅ de der mi skye źiṅ mi ’dug pa ni tshul khrims yin par bśad do.  gaṅ ’dod chags kyi rdul med pa źes bya ba la sogs pas ni dug gsum daṅ bral ba’i tshul khrims yin par ston te, ’dod chags ñid rdul bźin du thar pa thob pa la bar du gcod par byed pas ’dod chags kyi rdul to; gnod sems ni las kyi mtshan ñid yin te, de ñid tha ba daṅ, skyon yaṅ yin pas khoṅ khro ba ni ñon moṅs pa ste, gñi ga bsal bar sbyar ro; dus gsum gyi las daṅ ’bras bu la rmoṅs pa ni gti mug gi mun pa daṅ ma rig pa źes sbyar ro.  dṅos po rnams byuṅ nas ’jig pa med pa ni rtag pa’o, byuṅ nas źig ste mi skye ba ni chad pa ste, de gñis med pas rten ciṅ ’brel bar ’byuṅ ba daṅ rjes su mthun par byed pa ni tshul khrims so.  ’jig tshogs la lta ba mi gnas pa’i bśad pa ni ṅar ’dzin pa med pa daṅ ṅa yir ’dzin pa bor ba yin no.  miṅ daṅ gzugs daṅ ma ’dres pa’i bśad pa ni go rims bźin du miṅ daṅ brda la mṅon par ma źen pa daṅ gzugs kyi mtshan ñid la mi gnas pa źes gsuṅs pa ste; lha sbyin daṅ mchod sbyin źes bya ba la sogs pa’i btags pa ni miṅ ṅo, lha sbyin yon tan daṅ ldan pa źes bya ba la sogs pas ni brda’o, gzugs kyi mtshan ñid ni thogs pa daṅ bcas pa’i gzugs la sogs pa’o, yaṅ na miṅ daṅ gzugs ni phuṅ po lṅa la bya’o.  rgyu’i bag la ñal źes bya ba ni lta ba la sogs pa’i kun nas dkris pa ’byuṅ ba’i rgyu bag la ñal yin pa’i phyir ro.    śin tu sbyaṅs pa’i bśad pa ni mi dga’ ba med pa daṅ, yoṅs su gduṅ ba med pa źes bya ba yin te, sems mi dga’ ba med pa daṅ, lus yoṅs su gduṅ ba med ciṅ, las su ruṅ ba ñid śin tu sbyaṅs pa’i mtshan ñid yin pa’i phyir ro.  chos kyi skus saṅs rgyas kyi rigs mi gcod pa źes bya ba ni tshul khrims yoṅs su dag pa des chos sku ’thob par ’gyur la, de las kyaṅ gzugs kyi sku gñis rgyun mi ’chad par ’byuṅ ba’i phyir ro. chos kyi dbyiṅs dbyer med pa’i phyir chos kyi rigs mi gcod pa źes bya ba ni tshul khrims des chos kyi dbyiṅs mñam pa ñid ’thob par ’gyur la, de la bśad par bya ba’i chos rgyun mi ’chad par ’byuṅ ba’i phyir ro. ’dus ma byas kyis rab tu phye ba’i phyir dge ’dun gyi rigs mi gcod pa źes bya ba la ’phags pa’i dge ’dun ni ’dus ma byas kyis rab tu phye ba yin la, ji skad du bstan pa’i tshul khrims de dag kyaṅ ’dus ma byas rtogs par ’gyur ba’i thabs yin pas, tshul khrims des dge ’dun gyi rigs mi ’chad par ston to. 
btsun pa śa ra dva ti’i bu, tshul khrims mi zad pa ni rgyun mi zad pa’i phyir blta’o. 
śīlam akṣayaṃ draṣṭavyaṃ, bhadanta śāradvatīputra, prabandhākṣayatvāt. 
Morality, reverend Śāradvatīputra, should be seen as imperishable because of the imperishability of its continuity. 
btsun pa śa ra dva ti’i bu, tshul khrims mi zad pa ni rgyun mi zad pa’i phyir blta’o źes bya ba la sogs pas ni byaṅ chub sems dpa’i tshul khrims ji ltar mi zad pa 1. rjes su ’gro ba daṅ, 2. ldog pa’i gtan tshigs kyis ston te, skye ba’i gnas la sogs pa ’og nas smos pa gaṅ gis kyaṅ zad par mi ’gyur te, ’khor ba’i mtha’i bar du rgyun mi zad pas na byaṅ chub sems dpa’i tshul khrims mi zad par bstan pas ni rjes su ’gro ba bstan to. 
de ci’i phyir źe na?  so so’i skye bo rnams kyi tshul khrims ni skye ba’i gnas rnams kyis zad par ’gyur ro;  phyi rol pa’i lṅa mṅon par śes pa rnams kyi tshul khrims ni mṅon par śes pa ñams pas zad par ’gyur ro;  mi rnams kyi tshul khrims ni dge ba bcu’i las kyi lam zad pas zad par ’gyur ro;  ’dod pa’i khams kyi lha’i bu rnams kyi tshul khrims ni bsod nams zad pas zad par ’gyur ro;  gzugs kyi khams kyi lha’i bu rnams kyi tshul khrims ni tshad med pa daṅ bsam gtan zad pas zad par ’gyur ro;  gzugs med pa’i khams kyi lha’i bu rnams kyi tshul khrims ni ji lta bur sñoms par źugs pas skyes pa zad nas zad par ’gyur ro;  slob pa daṅ mi slob pa daṅ ñan thos thams cad kyi tshul khrims ni mya ṅan las ’das pa’i mthar zad par ’gyur ro;  raṅ saṅs rgyas rnams kyi tshul khrims ni sñiṅ rje chen po daṅ bral bas zad par ’gyur ro.  btsun pa śa ra dva ti’i bu, byaṅ chub sems dpa’ rnams kyi tshul khrims ni mi zad pa ste, de ci’i phyir źe na? ’di ltar, tshul khrims de las tshul khrims thams cad ’byuṅ ba’i phyir te;  btsun pa śa ra dva ti’i bu, dper na, sa bon mi zad pas, ’thob pa mi zad do, btsun pa śa ra dva ti’i bu, de bźin du byaṅ chub kyi sems kyi sa bon mi zad pas na, de bźin gśegs pa’i tshul khrims mi zad par rig par bya ste;  de’i phyir na skyes bu dam pa de dag ni tshul khrims mi zad pa źes bya’o. 
tat kasya hetoḥ? pṛthagjanānāṃ śīlaṃ kṣīyate upapattyāyatanaiḥ;  pañcabāhyābhijñānāṃ śīlaṃ kṣīyate parihīṇābhijñābhiḥ;  manuṣyāṇāṃ śīlaṃ kṣīyate kṣīṇadaśakuśalakarmapathaiḥ;  kāmalokadevaputrāṇāṃ śīlaṃ kṣīyate kṣīṇapuṇyena;  rūpalokadevaputrāṇāṃ śīlaṃ kṣīyate kṣīṇāpramāṇadhyānaiḥ;  ārūpyalokadevaputrāṇāṃ śīlaṃ kṣīyate kṣīṇe yathāsamāpannotpāde;  sarvaśaikṣāsaikṣaśrāvakānāṃ śīlaṃ kṣīyate nirvāṇānte;  pratyekabuddhānāṃ śīlaṃ kṣīyate mahākaruṇāvirahitatvāt.  bodhisattvānāṃ tu śīlaṃ, bhadanta śāradvatīputrākṣayam.  tat kasya hetoḥ? tathā hi sarvaśīlaṃ tacchīlodayatvāt.  tad yathāpi nāma, bhadanta śāradvatīputrākṣayena bījena lābho ’py akṣyaḥ; evam eva, bhadanta śāradvatīputra, bodhicittabījākṣayatvāt tathāgataśīlam akṣayaṃ veditavyaṃ.  tasmād ime satpuruṣā akṣayaśīlā ity ucyante. 
Why? The morality of ordinary people perishes because of the places they are born;  the morality of those possessing the five outer supernormal powers [like the seers (ṛṣi) ] perishes when they are deprived of their supernormal powers;  the morality of men perishes when the ten ways of good action perish;  the morality of the sons of gods in the world of desire perishes when their merit perishes;  the morality of the sons of gods in the world of form perishes when their immeasurable states and meditations perish;  the morality of the sons of gods in the formless world perishes when their meditation-produced births perish;  the morality of disciples – those still to be trained and those needing no more training – perishes in the end by extinction;  the morality of isolated buddhas perishes because of their lack of great compassion.  But the morality of the bodhisattvas, reverend Śāradvatīputra, is imperishable.  Why? Because all types of morality originate from that morality [which here is to be taken in the same meaning as the thought of awakening (bodhicitta), the essence (svabhāva) of that morality].  Just as, reverend Śāradvatīputra, when the seed is imperishable, the gain is also imperishable, thus, reverend Śāradvatīputra, the morality of the Tathāgatas should be known as imperishable since its seed, the thought of awakening, is imperishable.  And that is why these good men are called “those whose morality is imperishable”. 
byaṅ chub sems dpa’ ma yin gźan dag gi tshul khrims la rgyun zad pa yod dam? źe na, de ñi tshe mi zad par bstan sñam nas de ci’i phyir źe na źes dris pa la so so’i skye bo rnams kyi tshul khrims ni skye ba’i gnas rnams kyis zad par ’gyur ro źes bya ba la sogs pa byaṅ chub sems dpa’i tshul khrims las log pa’i phyogs rgya cher gsuṅs te, so so’i skye bo rab tu byuṅ ba daṅ dge bsñen gyi sdom pa ni deṅ gi dus ’di nas ji srid ’tsho’i bar du źes khas blaṅs pas skye ba’i gnas kyis zad par ’gyur te, ’chi ba’i dus byas pas zad par ’gyur ro źes bya ba’i don to.  phyi rol pa’i mṅon par śes pa ni draṅ sroṅ mṅon par śes pa lṅa daṅ ldan pa dag ste, de dag gi tshul khrims ni mṅon par śes pa ji srid yod kyi bar du yod la, mṅon par śes pa ñams na med do.  dge ba bcu’i las kyi lam la spyad par khas blaṅs pa’o.  bsod nams zad pa ni sṅon bsags pa’i bsod nams gaṅ gis lha’i bur skyes pa’o.  gzugs kyi khams kyi gnas su ni tshad med pa bźi daṅ bsam gtan bźi bsgoms pas skye bar ’gyur la, de dag zad pas bsam gtan gyi sdom pa yaṅ zad par ’gyur ro ji lta bur sñoms par źugs pas skyes pa ni ’dir gzugs med pa’i khams kyi tiṅ ṅe ’dzin la sñoms par źugs nas gzugs med pa’i khams su skyes pa ste, gaṅ gi tshe skyes pa zad nas ’chi ba’i dus byas pa na gzugs med pa’i lha’i bu’i tshul khrims zad par ’gyur ro ñan thos thams cad ni slob pa bdun daṅ mi slob pa gcig ste, gaṅ zag brgyad la bya’o.  gaṅ gi tshe raṅ saṅs rgyas rnams sems can gyi don du rdzu ’phrul gyis sems can gyi don byed pa btaṅ ste, phuṅ po lhag ma ma lus pa’i mya ṅan las ’das pa la mṅon du bltas pa, de’i tshe sñiṅ rje chen po daṅ bral ba źes bya’o.  btsun pa śa ra dva ti’i bu, byaṅ chub sems dpa’ rnams kyi tshul khrims ni mi zad pa ste źes bya ba la sogs pas ni byaṅ chub kyi sems mi zad pas byaṅ chub sems dpa’i tshul khrims mi zad pa ston to.      byaṅ chub sems dpa’ rnams kyi tshul khrims ni mi zad pa źes ci’i phyir bya sñam nas de ci’i phyir źe na źes dris pa’i lan du ’di ltar, tshul khrims de las tshul khrims thams cad ’byuṅ ba’i phyir te źes bya ba la sogs pa gsuṅs so. skabs ’dir tshul khrims ni byaṅ chub kyi sems la bya la de las de bźin gśegs pa man chad kyi tshul khrims thams cad ’byuṅ ba’i phyir mi zad pa sbyar te, de bas na byaṅ chub kyi sems kyi sa bon mi zad pas na, de bźin gśegs pa’i tshul khrims mi zad par rig par bya źes dṅos su gsuṅs te, de bźin gsegs pa’i tshul khrims mi zad pa de’i sa bon yaṅ byaṅ chub sems dpa’i byaṅ chub kyi sems kyi raṅ bźin gyi tshul khrims de yin pas de’i phyir na skyes bu dam pa de dag ni tshul khrims mi zad pa źes bya’o źes gsuṅs so.
tshul khrims mi zad pa bśad zin to. 
btsun pa śa ra dva ti’i bu, de ni byaṅ chub sems dpa’ rnams kyi tshul khrims mi zad pa źes bya’o. 
idam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayaṃ śīlam. 
This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable morality. 
 
 
7th akṣaya: Kṣānti 
7th Imperishable: Tolerance. 
 
de nas tshe daṅ ldan pa śa ra dva ti’i bus byaṅ chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: - rigs kyi bu, byaṅ chub sems dpa’ rnams kyi tshul khrims mi zad pa ’di ni khyod kyis legs par smras na, rigs kyi bu, byaṅ chub sems dpa’ rnams kyi bzod pa mi zad pa las brtsams te, ji ltar byaṅ chub sems dpa’ rnams bzod pa mi zad par ’gyur ba, khyod spobs par gyis śig! 
athāyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: subhāṣitā tvayeyaṃ, kulaputra, bodhisattvānāṃ śīlākṣayatā. pratibhātu te, kulaputra, bodhisattvānāṃ kṣāntyakṣayatām ārabhya, yathā bodhisattvānāṃ kṣāntir akṣayā 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’ morality. May you be inspired, son of good family, on the subject of the imperishability of the bodhisattvas’ tolerance, as to how the tolerance of the bodhisattvas becomes imperishable. 
 
blo gros mi zad pas smras pa: - btsun pa śa ra dva ti’i bu, rnam pa sum cu rtsa gñis kyis byaṅ chub sems dpa’ rnams kyi bzod par blta’o. sum cu rtsa gñis gaṅ źe na? 
akṣayamatir āha: dvātriṃśadākārair, bhadanta śāradvatīputra, bodhisattvānāṃ kṣāntir draṣṭavyā. katamair dvātriṃśatā? 
[1. Tolerance enduring pain (duḥkhādhivāsakṣānti):] Akṣayamati said: – Reverend Śāradvatīputra, the bodhisattvas’ tolerance is to be seen through thirty-two forms. Which thirty-two? 
bzod pa mi zad pa gnas pa’i byaṅ chub sems dpa’ ni chos kyi rjes su sruṅ ba’i byaṅ chub sem dpa’ źes bya ste, de bstan pa’i phyir btsun pa śa ra dva ti’i bu, rnam pa sum cu rtsa gñis kyis byaṅ chub sems dpa’ rnams kyi bzod par blta’o źes bya ba la sogs pa gsuṅs so. bzod pa mi zad pa yaṅ rnam pa gsum ste, 1) sdug bsṅal la ji mi sñam pa’i bzod pa daṅ, 2) gźan gnod pa byed pa ñams su len pa’i bzod pa daṅ, 3) chos ṅes par sems la mos pa’i bzod pa’o – "The bodhisattva established in the imperishability of tolerance (kṣāntyakṣayatāpratiṣṭhita) is the bodhisattva protecting religion (dharmānurakṣaka) ... The imperishability of tolerance is threefold: 1) tolerance enduring pain (duḥkhādhivāsakṣānti), 2) tolerance enduring harm from others (parāpakāramarṣaṇakṣānti), and 3) tolerance based on looking into moments of existence (dharmanidhyānādhimokṣakṣānti)." Cf. Msa p. 10510-11: marṣādhivāsajñānam iti trividhāyāḥ kṣānteḥ svabhāvaḥ: apakāramarṣaṇakṣānter marṣaṇaṃ marṣa iti kṛtvā, duḥkhādhivāsakṣānter dharmanidhyānakṣānteś ca yathākramaṃ; and Bbh p. 1899-11: parāpakāramarṣaṇakṣāṃtiḥ duḥkhādhivāsanākṣāṃtiḥ dharmanidhyānādhimokṣakṣāṃtiś ca et seq. Cf. also Msa p. 9317.
sdug bsṅal la ji mi sñam pa’i bzod pa yaṅ rnam pa bźis bstan te, a) bzod pa’i mi mthun pa’i phyogs kyi rgyun daṅ bral ba daṅ, b) bzod pa’i gñen po yaṅ dag par ’dzin pa daṅ, c) bzod pa’i las rnam par dag pa daṅ, d) bzod pa’i ’bras bu yaṅ dag par ’dzin pa’o. 
  bag la ñal ba spaṅs pas bzod par blta’o;  mi gnod pas bzod par blta’o;  yoṅs su mi gduṅ bas bzod par blta’o;  gnod sems med pas bzod par blta’o;  khon du ’dzin pa med pas bzod par blta’o;  mi khro bas bzod par blta’o;  thab mo med pas bzod par blta’o;  rtsod pa med pas bzod par blta’o;  yul gyis rma mi phyin pas bzod par blta’o;  bdag daṅ gźan sruṅ bas bzod par blta’o;  byaṅ chub kyi sems daṅ ’thun pas bzod par blta’o;  tshul bźin rab tu rtogs pas bzod par blta’o;  yid byuṅ źiṅ ’dod chags daṅ bral bas bzod par blta’o;  las kyi rnam par smin pa la rton pas bzod par blta’o;  lus kyi rgyan gyis bzod par blta’o;  ṅag daṅ sems yoṅs su dag pas bzod par blta’o;  bsam pa brtan pas bzod par blta’o;  yi ge ya ma brla yin pas bzod par blta’o;  yoṅs su rtog pa med pas bzod par blta’o;  raṅ gi sems la ṅes par sems pas bzod par blta’o;  gźan gyi sems sruṅ bas bzod par blta’o;    tshaṅs pa’i ’jig rten gyi lam du ’gro bas bzod par blta’o;  lha daṅ mi’i phun sum tshogs pa myoṅ ba’i phyir bzod par blta’o;  mtshan daṅ dpe byad bzaṅ po yoṅs su rdzogs par byed pas bzod par blta’o;  tshaṅs pa’i sgra skad ’byin pa’i dbyaṅs thob pas bzod par blta’o;  ñes pa thams cad bcom pas bzod par blta’o;  gnod sems daṅ, skyon daṅ, tha ba thams cad bcom pas bzod par blta’o;  khoṅ khro ba thams cad spaṅs pas bzod par blta’o;  mi dge ba’i rtsa ba thams cad spaṅs pas bzod par blta’o;  phyir rgol ba thams cad rab tu bcom pas bzod par blta’o;  gźan gyis gnod par bya ba thams cad las śin tu ’das pas bzod par blta’o;  saṅs rgyas kyi chos thams cad ’thob pas bzod par blta ste;  btsun pa śa ra dva ti’i bu, rnam pa sum cu rtsa gñis po de dag gis byaṅ chub sems dpa’ rnams kyi bzod par blta’o. 
  anuśayaprahīṇataḥ kṣāntir draṣṭavyā;  anupaghātataḥ kṣāntir draṣṭavyā;  niṣparidāhataḥ kṣāntir draṣṭavyā;  avyāpādataḥ kṣāntir draṣṭavyā;  anupanāhataḥ kṣāntir draṣṭavyā;  niṣkrodhataḥ kṣāntir draṣṭavyā;  niṣkalahataḥ kṣāntir draṣṭavyā;  nirvivādataḥ kṣāntir draṣṭavyā.  viṣayāvraṇataḥ kṣāntir draṣṭavyā;  ātmaparoparakṣaṇataḥ kṣāntir draṣṭavyā;  bodhicittānukūlataḥ kṣāntir draṣṭavyā;  yoniśaḥ prativedhataḥ kṣāntir draṣṭavyā;  udvegavigatarāgataḥ kṣāntir draṣṭavyā;  karmavipākapratisaraṇataḥ kṣāntir draṣṭavyā.  kāyālaṃkāravibhūṣaṇataḥ kṣāntir draṣṭavyā;  vākcittapariśuddhataḥ kṣāntir draṣṭavyā;  dṛḍhāśayataḥ kṣāntir draṣṭavyā;  akṣaravaśikataḥ kṣāntir draṣṭavyā;  aparikalpataḥ kṣāntir draṣṭavyā;  svacittanidhyaptitaḥ kṣāntir draṣṭavyā;  paracittānurakṣayā kṣāntir draṣṭavyā.    brahmalokapathagamanataḥ kṣāntir draṣṭavyā;  devamanuṣyasaṃpadanubhavanatayā kṣāntir draṣṭavyā;  lakṣaṇānuvyañjanaparipūritaḥ kṣāntir draṣṭavyā;  brahmasvararutaghoṣaprāpaṇataḥ kṣāntir draṣṭavyā;  sarvāparādhahatataḥ kṣāntir draṣṭavyā;  vyāpadakhiladoṣahatataḥ kṣāntir draṣṭavyā;  sarvakrodhaprahāṇataḥ kṣāntir draṣṭavyā;  sarvākuśalamūlaprahāṇataḥ kṣāntir draṣṭavyā;  sarvapratyarthikapramardanataḥ kṣāntir draṣṭavyā;  paropakramātikrāntataḥ kṣāntir draṣṭavyā;  sarvabuddhadharmaprāpaṇataḥ kṣāntir draṣṭavyā.  ebhir dvātriṃśadākārair, bhadanta śāradvatīputra, bodhisattvānāṃ kṣāntir draṣṭavyā. 
[a. Being without the causes which are contary to tolerance (kṣāntivipakṣahetu):]  1) Tolerance should be seen in the giving up of bad dispositions [like aversion (pratigha), etc., causes of intolerance (akṣāntihetu) ];  2) tolerance is to be seen in the absence of inflicting injury;  3) tolerance is to be seen in the absence of anguish;  4) tolerance is to be seen in the absence of malice;  5) tolerance is to be seen in the absence of enmity;  6) tolerance is to be seen in the absence of rage;  7) tolerance is to be seen in the absence of quarreling;  8) tolerance is to be seen in the absence of dispute.  [b. Adopting tolerance as the antidote (kṣāntipratipakṣasamādāna):] 9) Tolerance is to be seen in not being injured by the outside world [not falling under the sway of the causes (pratyaya) of anger (krodha) etc. in the outside world];  10) tolerance is to be seen in guarding oneself and others [so that no-one comes under the sway of intolerance];  11) tolerance is to be seen as in accordance with the thought of awakening [tolerating all beings with a friendliness as for one’s only son (ekaputramaitrī) ];  12) tolerance is to be seen in thorough spiritual penetration [which is cultivation of friendliness (maitrībhāvanā), the contrary to aversion (dveṣapratipakṣa) ];  13) tolerance is to be seen in disgust for worldly things and absence of cupidity [since then there is no intolerance for the disagreeable];  14) tolerance is to be seen in confidence in the fact that actions mature [knowing that to suffer when harmed by another is to experience the fruit of bad actions done by oneself].  [c. Purity of the actions of tolerance (kṣāntikarmaviśuddhi):] 15) Tolerance is to be seen in the ornamenting of the body [as the person having tolerance is without the ugly features of contracted eyebrows (bhṛkuṭi), changed colour of the face (mukhavarṇa) or bloodshot eyes (lohitākṣa), with tranquil senses (śāntendriya) and good health (ojas) ];  16) tolerance is to be seen in purity of speech and thought;  17) tolerance is to be seen in firm intention;  18) tolerance is to be seen in [understanding that] syllables [of abusive speech] are void [syllables and words, being empty and selfless, cannot frighten, they should be known as void, thus one should understand their deeper meaning];  19) tolerance is to be seen in the absence of thought-constructions [concerning who is harming, what harm is done, who is harmed];  20) tolerance is to be seen in introspection into one’s own thoughts;  21) tolerance is to be seen in protecting the thoughts of others.  [d. Attaining the fruit of tolerance (kṣāntiphalasamādāna):]  22) Tolerance is to be seen in going the way to the world of Brahmā [attaining the four immeasurable qualities (caturapramāṇa) ];  23) tolerance is to be seen in experiencing the good qualities of gods and men;  24) tolerance is to be seen in perfecting the characteristics of a great man and the marks of beauty;  25) tolerance is to be seen in attaining speech with a voice like that of Brahmā;  26) tolerance is to be seen in having done away with all sins;  27) tolerance is to be seen in having done away with malice, harshness and aversion;  28) tolerance is to be seen in rejecting anger;  29) tolerance is to be seen in rejecting all roots of bad;  30) tolerance is to be seen in the crushing of one’s enemies;  31) tolerance is to be seen in aloofness from the harm done by others;  32) tolerance is to be seen as [the cause (hetu) of] attaining all the qualities of a Buddha [as the perfection of tolerance (kṣāntipāramitā) ].  The bodhisattvas’ tolerance, reverend Śāradvatīputra, is to be seen through these thirty-two forms. 
bzod pa’i mi mthun pa’i phyogs kyi rgyu daṅ bral ba’i dbaṅ du byas nas bag la ñal spaṅs pas bzod par blta’o źes bya ba la sogs pa tshig brgyad gsuṅs te, mi bzod pa’i rgyu khoṅ khro ba la sogs pa’i bag la ñal spaṅs te, gaṅ la yaṅ mi bzod pa’i rgyu med pas bzod par blta’o źes bya ba’i tha tshig ste, tshig mthun pa rnams ni ’og ma dag la yaṅ ci rigs par sbyar ro.    mi gnod pa ni lag pa daṅ boṅ ba daṅ dbyug pa la sogs pas gnod par mi byed pa’o.  yoṅs su mi gduṅ ba ni gźan gyis gnod pa byas kyaṅ sdug bsṅal daṅ yid mi bde ba mi ’byuṅ ba’o.  gnod sems med pa ni mtshon cha la sogs pa gaṅ yaṅ ruṅ bas sems can pha rol po phuṅ bar sbyor ba ni gnod sems te, de med pa’o.  khon du ’dzin pa med pa ni gnod pa byas pa’i ’og tu khon gyi ’dud pa’i bsam pa mi ’dor źiṅ rgyun du ’byuṅ ba’am, yaṅ na ’dis bdag la gnod pa byas, byed, byed par ’gyur; bdag gi mdza’ bo la gnod pa byas, byed, byed par ’gyur; ’dis bdag gi dgra la phan pa byas, byed, byed par ’gyur źes kun nas mnar sems kyi dṅos po dgu ni khon du ’dzin pa ste, de lta bu med pa’o.  mi khro ba ni yid du mi ’oṅ ba’i dṅos po daṅ phrad nas ’phral du gnod par bya ba’i kun nas mnar sems ni khro ba ste, de med pa’o.  ’thab mo ni pha ma’am, mkhan po’am, slob dpon nam, dkon mchog gi phyir phan tshun du tshig gis ’gyed pa ste, de med pa’o.  rtsod pa ni rigs daṅ rus la sogs pa smos nas mtshaṅ ’bru ba ste, de med pa’o.  bzod pa’i gñen po yaṅ dag par ’dzin pa’i dbaṅ du byas nas yul gyis rma mi phyin pas bzod par blta’o źes bya ba la sogs pa tshig drug gsuṅs te, khro bar ’gyur ba la sogs pa’i yul gyi rkyen gyi dbaṅ du ma gyur pas rma mi phyin pa źes bya’o.  bdag daṅ gźan bsruṅ ba ni bdag ñid kyaṅ mi bzod pa’i dbaṅ du mi ’gyur ba daṅ, gźan yaṅ mi bzod pa’i dbaṅ du mi ’gyur bar bsruṅ ba’i thabs la mkhas pa’o.  byaṅ chub kyi sems daṅ mthun pa ni bla na med pa’i byaṅ chub tu sems bskyed nas sems can thams cad la bu gcig pa bźin du byams pa byed pa bźin du kun la bzod pa’o.  tshul bźin du rab tu rtog pa ni źe sdaṅ gi gñen po byams pa bsgom pa’o.  yid byuṅ źiṅ ’dod chags daṅ bral ba ni khams gsum gyi ’khor ba’i chos rnams la yid byuṅ źiṅ ’dod chags daṅ bral ba ste, de ltar byuṅ na mi mthun pa daṅ yid du mi ’oṅ ba rnams la mi bzod pa med pa’i phyir bzod par blta’o las kyi rnam par smin pa la rton pa ni gźan gnod pa byed pa las byuṅ ba’i sdug bsṅal daṅ phrad na: ’di ni las kyi le lan yin te, des na bdag gis byas pa’i mi dge ba’i las kyis sdug bsṅal gyi ’bras bu ’di ’dra ba ñams su myoṅ la, yaṅ sdug bsṅal gyi rgyu mi bzod pa ’di yaṅ dag par blaṅs te ’dug na ni bdag ñid la mi sdug pa gaṅ yin pa de la bdag ñid kyis bdag ñid sbyor bar byed par ṅes so, sñam nas gnod pa mi byed pa’o.  bzod pa’i las rnam par dag pa’i dbaṅ du byas nas lus kyi rgyan gyis bzod par blta’o źes bya ba la sogs pa tshig bdun gsuṅs te, bzod pa daṅ ldan pa’i gaṅ zag ni khro gñer daṅ bźin gyi mdog ’gyur ba daṅ mig dmar ba la sogs pa mi sdug pa med de, dbaṅ po źi źiṅ mdaṅs bzaṅ ba la lus kyi rgyan ces bya’o. rnam pa gñis su na bzod pa ni ma ’oṅs pa na yaṅ lus mdzes par ’gyur ba’i rgyu ste, da ltar bzod pas ni mdzes par ’gyur ro źes gsuṅs pa’i phyir ro.  ṅag daṅ sems yoṅs su dag pa ni ṅag rtsub mo mi ’byin pa daṅ, źe sdaṅ gi bsam pa med pa ste, de ltar sgo gsum raṅ bźin du gnas pa ni bzod pa’i las yin par bstan to.  bsam pa brtan pa ni bzod par ’gyur ba’i yul gyi rluṅ ñe bar ’oṅs kyaṅ des bskyod par mi nus pa’i phyir ro.  yi ge ya ma brla yin pa ni pha rol gyi ṅan du smras pa daṅ ṅan du brjod pa ’di dag na yi ge tsam du zad do źes rtog pa’o, yaṅ na stoṅ pa daṅ bdag med pa la sogs pa’i yi ge daṅ sgra tsam gyis ’jigs par mi byed de, de dag ya ma brla yin par śes pa bya ste, de dag gi don zab mo la rtog par byed pa’o.  yoṅs su rtog pa med pa ni gaṅ gis gnod par bya, gaṅ gnod par byas, gaṅ la gnod par byed ces rnam pa gsum la yaṅ yoṅs su mi rtog pa’o. This is an allusion to the principle of trimaṇḍalapariśuddhi, here called tryākārāparikalpa.  raṅ gi sems la ṅes par sems pa ni mi bzod par byed pa ’di yaṅ raṅ gi sems ñid las skyes par zad do źes rtog pa’o.  gźan gyi sems bsruṅ ba ni bdag gis gnod pa byas na gźan gyi sems gduṅ bar ’gyur ro, sñam du sems pa’o.  bzod pa’i ’bras bu yaṅ dag par ’dzin pa’i dbaṅ du byas nas tshaṅs pa’i ’jig rten gyi lam du ’gro bas bzod par blta’o źes bya ba la sogs pa gsuṅs so. ’bras bu de yaṅ rnam pa gsum ste, 1) ’byor pa phun sum tshogs pa daṅ, 2) spaṅs pa phun sum tshogs pa daṅ, 3) ’bras bu phun sum tshogs pa ste, tshig bźi daṅ drug daṅ gcig gis go rims bźin du bstan to. ’byor pa phun sum tshogs pa yaṅ ’jig rten gyi ’byor pa daṅ ’jig rten las ’das pa’i ’byor pa gñis te, daṅ po’i tshig gñis kyis go rims gźin du bstan to.  de la tshaṅs pa’i ’jig rten ni gzugs kyi khams kyi tshaṅs ris la sogs pa’o, de’i lam ni thob par byed pa’i rgyu ste, tshad med pa bźi yin la, bzod pa yaṅ zad med pa bźi po dag daṅ rjes su mthun pas lam du ’gro ba źes bya’o.  bzod pa la gnas pa’i gaṅ zag gis ni byad gzugs bzaṅ po daṅ g-yog ’khor maṅ po la sogs pa ’thob par ’gyur ba’i phyir lha daṅ mi’i phun sum tshogs pa myoṅ ba źes bya’o.  bzod pa la gnas pa’i gaṅ zag gis de bźin gsegs pa’i mtshan daṅ dpe byad bzaṅ po daṅ tshaṅs pa’i sgra skad ’byin pa’i dbyaṅs thob ces bya bar sbyar ro.          ñes pa thams cad ni bstan pa’o; gnod sems la sogs pa ni bśad pa ste, gźan ni sṅar bśad par zad do.  phyir rgol ba ni bdud daṅ mu stegs la sogs pa ste, de dag kyaṅ bzod pas pham par byas pas bzod par blta’o gźan gyis gnod par bya ba thams cad las śin tu ’das pa ni bzod pa daṅ ldan pa’i gaṅ zag de la sems can su yaṅ gnod pa mi byed pa’i phyir ro.  bzod pa’i pha rol tu phyin pa ni saṅs rgyas kyi chos thams cad thob pa’i rgyu yaṅ yin pas źes tshig rnam par sbyar ro.   
  de la bzod pa yoṅs su dag pa gaṅ źe na? 
  tatra katamā viśuddhakṣāntiḥ? 
[2. Tolerance enduring harm [from others] (apakāramarṣaṇakṣānti):]  What then is purified tolerance? 
gnod pa ñams su len pa’i bzod pa’i dbaṅ du byas nas de la bzod pa yoṅs su dag pa gaṅ źe na źes bya ba la sogs pa gsuṅs te, goṅ du ni sems can la gnod pa mi byed pas bzod par blta’o źes bstan pa de ni yoṅs su ma dag pa yin gyi, gźan gyis gnod pa byas kyaṅ slar gnod pa mi byed na bzod pa yoṅs su dag pa yin no źes bstan pa’i phyir bzod pa yoṅs su dag pa gaṅ źe na źes smos so. (cf. fol. 71a3: gźan gnod pa byed pa ñams su len pa’i bzod pa).   
ṅag brag ca’i sgra daṅ mtshuṅs par śin tu rtogs pa’i phyir, spyos pa la slar mi spyo ba daṅ;  lus gzugs brñan daṅ mtshuṅs par rab tu rtogs pa’i phyir, brdeg pa la phyir mi rdeg pa daṅ;  sems sgyu ma daṅ mtshuṅs par rab tu rtogs pa’i phyir, gśe ba la phyir mi gśe daṅ;  lhag pa’i bsam pa źi ba’i phyir, khros pa la phyir mi khro ba daṅ;  raṅ gi yon tan yoṅs su rdzogs pa’i phyir, bsṅags pa ma yin pas khoṅ khro bar mi ’gyur ba daṅ;  mthos par mi sems pa’i phyir, bsṅags pas rjes su chags par mi ’gyur ba daṅ;  śin tu dul ba’i phyir, rñed pas dga’ ba med pa daṅ;  rab tu źi ba’i phyir, ma rñed pas khoṅ khro ba med pa daṅ;  śes pas rab tu brtags pa’i phyir, sñan pa la ṅo mtshar du mi ’dzin pa daṅ;  blo yaṅs pa’i phyir, mi sñan pas źum par mi ’gyur ba daṅ;  legs par gnas pa’i phyir, smad pas dmas par mi sems pa daṅ;  mi g-yo ba’i phyir, bstod pas mthos par mi sems pa daṅ;  sems can la lta ba’i phyir, sdug bsṅal gyis yoṅs su mi skyo ba daṅ;  ’dus byas kyi bde ba mi rtag pa’i phyir, bde bas dga’ bar mi ’gyur ba daṅ;  mi gnas pa’i phyir, ’jig rten gyi chos rnams kyis mi gos pa daṅ;  gźan la mi gnod pa’i phyir, bdag la gnod pa bzod pa daṅ;  byaṅ chub kyi yan lag gi tshogs yoṅs su rdzogs par bya ba’i phyir, yan lag daṅ ñiṅ lag gcod pa’aṅ ñams su len pa daṅ;  saṅs rgyas kyi sku ’dod pa’i phyir, bdag gi lus gcod pa yaṅ bzod pa daṅ;  legs par byas pa’i las kyi stobs bskyed pa’i phyir, ṅan du byas pa thams cad bzod pa daṅ;  mu stegs can thams cad ’joms pas dpa’ ba’i phyir, gduṅ ba daṅ yoṅs su gduṅ ba la mi mjed pa daṅ;  brgya byin daṅ, tshaṅs pa daṅ, ’jig rten skyoṅ ba rnams zil gyis gnon pa’i phyir, brtul źugs thams cad la rtsom pa’o. 
paribhāṣito na pratiparibhāṣayati vācaḥ pratiśrutkopamasuprativedhatayā;  tāḍito na pratitāḍayati kāyasya pratibimbopamaprativedhatayā;  ākruṣṭo na pratyākrośati cittasya māyopamaprativedhatayā;  roṣito na pratiroṣayati śāntādhyāśayatayā;  avarṇena na pratigham āpadyata ātmaguṇaparipūritayā;  varṇena nānunayam āpadyate ’nunmānatayā;  lābhena niṣprītikaḥ suvinītatayā;  alābhenāpratighaḥ praśāntatayā;  yaśasy avismayo jñānaprakalpitatayā;  ayaśasā layābhāvo vipulabuddhitayā;  nindayā notkṛṣṭacittaḥ susthitatayā;  praśaṃsayā na nikṛṣṭacitto ’calanatayā;  duḥkhena na parikhidyate sattvāvekṣayā;  sukhena nābhiramate saṃskṛtasukhānityatayā;  lokadharmair nopalipyate ’niśritatayā;  ātmopakramaṃ kṣamate ’paropakramatayā;  aṅgapratyaṅgacchedanām apy upādatte bodhyaṅgasaṃbhāraparipūritayā;  svakāyacchedanāṃ kṣamate buddhakāyakāmatayā;  sarvaduṣkṛtaṃ kṣamate sukṛtakarmabalotpādatayā;  dāhaparidāham adhivāsayati sarvatīrthikadhvaṃsanaśūratayā;  sarvavratam ārabhate śakrabrahmalokapālābhibhāvanatayā. 
One does not respond to insults with more insults through understanding that speech is [unreal] like an echo;  one does not respond to beatings with more beatings through understanding that the body is [unreal] like a reflection;  one does not respond to abuse with more abuse through understanding that thoughts are [unreal] like an illusion;  one does not respond to anger with more anger through having the determination to be peaceful;  one does not feel aversion at not being praised through the accomplishment of one’s own qualities;  one is not flattered by praise through the absence of conceit;  one feels no joy at gain through being well trained;  one feels no aversion to loss through utter peace;  one does not get perplexed by fame through discerning it with wisdom;  one feels no despondency at the absence of fame because of broadmindedness;  one is not depressed by blame because one is well established;  one is not exalted by praise since one is not unstable;  one is not fatigued by suffering through regard for living beings;  one does not get excited by pleasure because of the impermanence of conditioned pleasure;  one does not get sullied by the ways of the world since one is dependent on nothing;  one tolerates violence against oneself through using no violence against others;  one accepts the cutting off of limbs and extremities through fulfilling the attainment of the limbs of awakening;  one tolerates the destruction of one’s own body through desiring the body of a Buddha;  one tolerates every misdeed through developing the power of doing good actions;  one endures [bodily] pain and [mental] suffering through having the courage to defeat all other ascetics;  one undertakes every kind of asceticism through overpowering the king of the gods, the lord of the universe and the protectors of the world. 
      gnod pa ’byuṅ ba’i rgyu ni ṅag daṅ, lus daṅ, sems gsum yin la, de dag kyaṅ brag ca daṅ, gzugs brñan daṅ, sgyu ma daṅ mtshuṅs te, raṅ bźin med par rtogs pa’i phyir dge sbyoṅ byed pa’i chos gsum daṅ lhag pa’i bsam pa bźi ste, gnod sems la sogs pa ñe bar źi ba’i phyir dge sbyoṅ byed pa’i chos gcig daṅ rim bźin du sbyar ro. The four items are called the four śramaṇakārakadharma; cf. Mvy. 8708-12; Kpv. 107; Śikṣ. p.1855-6.    raṅ gi yon tan yoṅs su rdzogs pa ni thos pa daṅ, gtoṅ ba daṅ, tshul khrims la sogs pa yoṅs su rdzogs pa ste, de ltar gyur pas bsṅags pa ma yin khro bar mi ’gyur te, źe sdaṅ yaṅ mi skyed la, ṅa rgyal gyis bdag ñid chen por mi sems pa ni mthos par mi sems pa ste, de ltar gyur pas bsṅags pas rjes su chags par mi ’gyur źes sbyar ro.                  śin tu dul ba’i phyir, rñed pas dga’ ba med pa źes bya ba la sogs pa’i tshig dgus ni ’jig rten gyi chos brgyad kyis ma gos par rab tu dbye ba daṅ bcas mdor bsdus pa daṅ bcas pa bstan to. de la śin tu dul ba ni sbyaṅs pa’i yon tan rnams kyi sems śin tu dul bar gyur pa yin la, rab tu źi ba ni źe sdaṅ spaṅs pa ste, de bas na chos gos la sogs pa rñed pas kyaṅ dga’ ba med la ma rñed pas khoṅ khro ba med do; sñan pa thams cad ni byis pa slu ba phyin ci log yin par śes pas rab tu brtag pa’i phyir daṅ, bdag gi yon tan ma grags su zin kyaṅ de spa goṅ ba’am sems źum pa med do; blo yaṅs pa’i phyir go rims bźin du sñan pa la ṅo mtshar du mi ’dzin pa daṅ; mi sñan pas źum par mi ’gyur ro; legs par gnas pa ni brtan por gnas pa’o; mi g-yo ba ni raṅ bźin gyis mi ’dor ba ste, de ltar gyur pas smad pas kyaṅ dmas par mi sems la, bstod pas kyaṅ mthos par mi sems so; sems can rnams kyi don bya bar sems śiṅ lta ba’i phyir daṅ khams gsum gyi ’dus byas kyi bde ba mi rtag pa’i phyir go rims bźin du sdug bsṅal gyis mi skyo ba daṅ; bde bas dga’ bar mi ’gyur źes sbyar ro. rñed pa daṅ ma rñed pa la sogs pa de dag gaṅ la yaṅ ma chags te, mi gnas pa’i phyir, ’jig rten pa’i chos rnams kyis mi gos pa źes mdor bsdus nas bstan to.  pha rol po srog la bab pa’i gnod pa byuṅ la de la mi gnod na bdag la gnod kyaṅ bzod pa ni gźan la mi gnod pa’i phyir, bdag la gnod par bzod pa źes bya’o.  byaṅ chub kyi yan lag gi tshogs ni bsod nams daṅ ye śes kyi tshogs rnams so.  saṅs rgyas kyi sku ni gsum la bya’o.  legs par byas pa’i las kyi stobs skyed pa ni sbyin pa daṅ tshul khrims la sogs pa cher spyad de, mthu daṅ ldan par byas pas gźan gyis bdag gi srog bcad pa, ma byin par blaṅs pa la sogs pa ṅan du byas pa thams cad bzod do.    mu stegs can thams cad ’joms pas dpa’ ba ni mu stegs can gyi dka’ thub thams cad zil gyis gnon pa’i mthu daṅ ldan pas dpa’ ba ste, de’i phyir rgya śug gi ’bru daṅ til ’bru tsam gyis srog zuṅs byed kyaṅ lus gduṅ ba daṅ sems yoṅs su gduṅ ba la cis mi ’byed ces bya ba’i tha tshig go; brgya byin la sogs pa miṅ gis smos pa rnams kyi brtul źugs kyaṅ zil gyis gnon pa’i phyir ’jig rten daṅ ’jig rten las ’das pa’i brtul źugs thams cad la rtsom pa ste; tshig goṅ mas ni mi’i dka’ thub thams cad zil gyis gnon pa’i bzod pa bstan la, ’og mas ni lha’i dka’ thub thams cad zil gyis gnon pa’i bzod pa bstan to. 
  btsun pa śa ra dva ti’i bu, gźan yaṅ bzod pa źes bya ba ni, gaṅ ’di śin tu rma mi phyin pa ste.  de ci’i phyir źe na? mi dmigs pa’i phyir ro. 
  punar aparaṃ bhadanta śāradvatīputra, kṣāntir iti yeyam atyantāvraṇatā.  tat kasya hetor? anupalambhatvāt. 
[3. Tolerance applied to reflection on the moments of existence (dharmanidhyānādhimokṣakṣānti):]  Further, reverend Śāradvatīputra, this tolerance is something absolutely invulnerable.  Why? Because it is beyond apprehension. 
chos ṅes par sems pa la mos pa’i bzod pa’i dbaṅ du byas nas  btsun pa śa ra dva ti’i bu, gźan yaṅ bzod pa źes bya ba ni, gaṅ ’di śin tu rma mi phyin pa ste źes bya ba la sogs pa gsuṅs so. Cf. also fol. 71a3 and n. 1 supra p. 130.  rma mi phyin pa ni sems kyi raṅ bźin ’od gsal ba la gśe’o, ’di la su źig gśe źes bya ba la sogs pa rtog pa daṅ rnam par rtog pa gaṅ gis kyaṅ ñams par mi ’gyur ba’o. de la ci’i phyir bzod pa źes bya sñam nas de ci’i phyir źe na źes dris pa daṅ mi dmigs pa’i phyir ro źes gsuṅs te, ji tsam du miṅ daṅ brdar btags pa rnams ni byis pas kun tu brtags pa yin gyi, don dam par mi dmigs pa’i phyir gzuṅ ba daṅ ’dzin pas rma mi ’phyin pa de la bzod pa źes bya’o – "It is invulnerable: Thought-constructions and fictions (kalpavikalpa) like "He abuses", "Who abuses here?" cannot injure the true nature of thought which is luminosity (cittaprakṛtiprabhāsvaratā). So thinking: Why is it called tolerance? it is asked Why?, and stated: Because it is beyond apprehension. As for its names and informative concepts (nāmaprajñapti), they are fancied (parikalpita) by the naive (bāla), but in its highest meaning (paramārthatas) it is not injured by the objects and the subject grasping them (grāhyagrāhaka), thus it is called tolerance." 
gśe’o, źes bzod pa, de ni gñi ga la dmigs pa’i bzod pa ste, de ni śin tu bzod pa ma yin no.  ’di la su źig gśe? źes bzod pa, de ni chos la bgraṅ źiṅ rtog pa’i bzod pa ste, de ni śin tu bzod pa ma yin no.  ci bdag gi mig la mig gśe’am? źes bzod pa daṅ, de bźin du ci bdag gi rna ba daṅ, sna daṅ, lce daṅ, lus daṅ, yid la yid gśe’am? źes bzod pa, de ni skye mched la rtog pa’i bzod pa ste, de ni śin tu bzod pa ma yin no.  ’di la gaṅ su yaṅ gśe ba med do źes bzod pa, de ni bdag med pa la rtog pa’i bzod pa ste, de ni śin tu bzod pa ma yin no.  ’di dag ni yi ge’i sgra ’byuṅ ba’o, źes bzod pa, de ni brag ca’i sgra la bzod pa ste, de ni śin tu bzod pa ma yin no.  ’di’aṅ mi rtag pa’o, bdag kyaṅ mi rtag pa’o, źes bzod pa, de ni mi rtag pa la ’jug pa’i bzod pa ste, de ni śin tu bzod pa ma yin no.  ’di ni phyin ci log yin gyi, bdag ni phyin ci log ma yin, źes bzod pa, de ni mthon dman gyi bzod pa ste, de ni śin tu bzod pa ma yin no.  bdag ni rigs kyi, ’di ni mi rigs pa’o, źes bzod pa, de ni rigs pa daṅ mi rigs pa’i bzod pa ste, de ni śin tu bzod pa ma yin no.  bdag ni lam bzaṅ po la gnas kyi, ’di ni lam ṅan pa la gnas so, źes bzod pa, de ni lam daṅ lam ma yin pa’i bzod pa ste, de ni śin tu bzod pa ma yin no.  bdag ni mi rtag pa la bzod kyi, rtag pa la bdag mi bzod do, źes bzod pa, de ni gñen pos spoṅ ba’i bzod pa ste, de ni śin tu bzod pa ma yin no.  bdag ni sdug bsṅal la bzod kyi, bde ba la bdag mi bzod do; bdag ni bdag med pa la bzod kyi, bdag la ni bdag mi bzod do; bdag ni mi sdug pa la bzod kyi, sdug pa la bdag mi bzod do, źes bya ba, de ni gñen pos spoṅ ba’i bzod pa ste, de ni śin tu bzod pa ma yin no.  bdag ni stoṅ pa ñid la bzod kyi, lta ba’i rnam pa la bdag mi bzod do; bdag ni mtshan ma med pa la bzod kyi, mtshan mar rnam par rtog pa la bdag mi bzod do; bdag ni smon pa med pa la bzod kyi, smon pa la bdag mi bzod do; bdag ni mṅon par ’du mi byed pa la bzod kyi, mṅon par ’du byed pa la bdag mi bzod do; bdag ni ñon moṅs pa thams cad zad pa la bzod kyi, ñon moṅs pa la bdag mi bzod do; bdag ni dge ba la bzod kyi, mi dge ba la bdag mi bzod do; bdag ni ’jig rten las ’das pa la bzod kyi, ’jig rten pa la bdag mi bzod do; bdag ni kha na ma tho ba med pa la bzod kyi, kha na ma tho ba daṅ bcas pa la bdag mi bzod do; bdag ni zag pa med pa la bzod kyi, zag pa daṅ bcas pa la bdag mi bzod do; bdag ni rnam par byaṅ ba la bzod kyi, kun nas ñon moṅs pa la bdag mi bzod do; bdag ni mya ṅan las ’das pa la bzod kyi, ’khor ba la bdag mi bzod do; źes bya ba, de ni gñen pos spoṅ ba’i bzod pa ste, de ni śin tu bzod pa ma yin no. 
ākrośatīti kṣāntiḥ sā dvayopalambhakṣāntir, na sātyantakṣāntiḥ;  atra ka ākrośatīti kṣāntiḥ sā dharmagaṇanānvavekṣākṣāntir, na sātyantakṣāntiḥ;  cakṣuḥ kim ākrośati cakṣur ma iti kṣāntir yathā kiṃ śrotraṃ ghrāṇaṃ jihvāṃ kāyaṃ me manaḥ kim ākrośati mana iti kṣāntiḥ sāyatanānvavekṣākṣāntir, na sātyantakṣāntiḥ;  atra na kaścid ākrośatīti kṣāntiḥ sā nairātmyānvavekṣākṣāntir, na sātyantakṣāntiḥ;  imā vyañjanasvarakā iti kṣāntiḥ sā pratiśrutkākṣāntir, na sātyantakṣāntiḥ;  ayam apy anityo ’ham apy anitya iti kṣāntiḥ sānityāvatārakṣāntir, na sātyantakṣāntiḥ;  ayaṃ viparīto ’ham aviparīta iti kṣāntiḥ sā natonnatakṣāntir, na sātyantakṣāntiḥ;  ahaṃ yukto ’yam ayukta iti kṣāntiḥ sā yuktāyuktakṣāntir, na sātyantakṣāntiḥ;  ahaṃ supathasthito ’yaṃ kupathasthita iti kṣāntiḥ sā mārgāmārgakṣāntir, na sātyantakṣāntiḥ;  aham anityatāṃ kṣame nāhaṃ nityatāṃ kṣama iti kṣāntiḥ sā pratipakṣaprahāṇakṣāntir, na sātyantakṣāntiḥ;  ahaṃ duḥkhaṃ kṣame nāhaṃ sukhaṃ kṣame, ’ham anātmatāṃ kṣame nāham ātmatāṃ kṣame, ’ham aśubhaṃ kṣame nāhaṃ śubhaṃ kṣama iti kṣāntiḥ sā pratipakṣaprahāṇakṣāntir, na sātyantakṣāntiḥ;  ahaṃ śūnyatāṃ kṣame nāhaṃ dṛṣṭigataṃ kṣame, ’ham ānimittaṃ kṣame nāhaṃ nimittavikalpaṃ kṣame, ’ham apraṇidhānaṃ kṣame nāhaṃ praṇidhānaṃ kṣame, ’ham anabhisaṃskāraṃ kṣame nāham abhisaṃskāraṃ kṣame, ’haṃ sarvakleśakṣayaṃ kṣame nāhaṃ kleśān kṣame, ’haṃ kuśalaṃ kṣame nāham akuśalaṃ kṣame, ’haṃ lokottaraṃ kṣame nāhaṃ laukikaṃ kṣame, ’ham anavadyaṃ kṣame nāhaṃ sāvadyaṃ kṣame, ’ham anāsravaṃ kṣame nāhaṃ sāsravaṃ kṣame, ’haṃ vyavadātaṃ kṣame nāhaṃ saṃkliṣṭaṃ kṣame, ’haṃ nirvāṇaṃ kṣame nāhaṃ saṃsāraṃ kṣama iti kṣāntiḥ sā pratipakṣaprahāṇakṣāntir, na sātyantakṣāntiḥ. 
Tolerance thinking “He abuses me,” is tolerance apprehending duality, it is not absolute tolerance;  tolerance thinking “Who [in the sense of an permanent ego] abuses here?” is tolerance calculating and constructing moments of existence [as reflecting “The element of earth (pṛthivīdhātu) belonging to that person abuses my element of earth”], it is not absolute tolerance;  tolerance thinking “How can it be that [his] sight abuses my sight?”, and similarly, tolerance thinking “How can it be concerning my hearing, smelling, tasting and body, and how can it be that [his] mind abuses my mind?”, is tolerance concerning the fields of sense-perception, it is not absolute tolerance;  tolerance thinking “No one abuses here,” is tolerance with thought-constructions about egolessness, it is not absolute tolerance;  tolerance thinking “These things come from sounds of syllables,” is tolerance as of an echo, it is not absolute tolerance;  tolerance thinking “He is impermanent, I am also impermanent,” is tolerance engaged in impermanence, it is not absolute tolerance;  tolerance thinking “He is perverted, I am not perverted,” is tolerance concerned with high and low, it is not absolute tolerance;  tolerance thinking “I am right, he is wrong,” is tolerance concerned with right and wrong, it is not absolute tolerance;  tolerance thinking “I am established on good ways, he is established on bad ways,” is tolerance concerned with good ways and bad ways, it is not absolute tolerance;  tolerance thinking “I tolerate impermanence, but I do not tolerate permanence,” is tolerance rejecting [the opposite] by menas of an antidote, it is not absolute tolerance;  tolerance thinking “I tolerate suffering, but I do not tolerate pleasure, I tolerate egolessness, but I do not tolerate ego-ness; I tolerate the ugly, but I do not tolerate the beautiful,” is tolerance rejecting [the opposite] by means of an antidote, it is not absolute tolerance;  tolerance thinking “I tolerate emptiness, but I do not tolerate doctrinal viewpoints, I tolerate absence of distinguishing marks, but I do not tolerate the thought-constructions consisting in distinguishing marks, I tolerate the absence of longing, but I do not tolerate longing, I tolerate the absence of conditionality, but I do not tolerate conditionality, I tolerate the the cessation of all vices, but I do not tolerate the vices, I tolerate the good, but I do not tolerate the bad, I tolerate the transcendent, but I do not tolerate the worldly, I tolerate the unblamable, but I do not tolerate the blamable, I tolerate the unsullied, but I do not tolerate the sullied, I tolerate the purified, but I do not tolerate the impure, I tolerate extinction, but I do not tolerate existence,” is tolerance rejecting [the opposite] by means of an antidote, it is not absolute tolerance. 
gaṅ dag mi dmigs pa’i phyir śin tu rma mi phyin pa la bzod pa źes bya źe na, gśe’o źes bzod pa, de ni gñi ga la dmigs pa’i bzod pa ste źes bya ba la sogs pa rgya cher gsuṅs so. gaṅ zag ’di ni bdag la gśe ste, de bdag gis bzod par bya’o źes bdag daṅ pha rol gñi ga la dmigs pa ni thog ma med pa’i dus nas spros pa la mṅon par dga’ ba’i dbaṅ gis bdag daṅ gźan du rtog par ’byuṅ bar zad pas mi dmigs pa’i bzod pa ma yin źes bya ba’i tha tshig ste, ’og ma dag la yaṅ de daṅ mthun par sbyar ro.
Cf. Gaganagañja fol. 344a7ff: bdag la gśe’aṅ bzod do sñam pa de ni ṅa yin ’dzin pa’i bzod pa ste, ’di ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no. 
’di la su źig gśe źes bya ba ni bdag gi sa’i khams la gaṅ zag de’i sa’i khams gśe’am źes bya ba la sogs par brtags na bzod pa ni chos la bgraṅ ba źes bya’o.
Cf. Pāramitāsamāsa, 3.21: cakṣuḥ kim ākrośati cakṣur etac chrotrādi vākrośati kiṃ tadādi / yaivaṃ kṣamā sāyatanāvekṣā na kṣāntir eṣā paramārthatas tu // 
    ’di dag ni yi ge’i sgra ’byuṅ ba źes bya ba ni gśe ba po’i gaṅ zag gi tshig ’di dag ’di ni ka daṅ a la sogs pa’i yi ge’i sgra tsam du zad na, mi bzod par bya ba ci źig yod ces bya ba de ni brag ca’i sgra la bzod pa źes bya’o.  ’di yaṅ źes bya ba ni gśe ba po’o, bdag kyaṅ źes bya ba ni gśe bar bya ste, gñi ga skad cig gis ’jig ciṅ mi rtag pa yin na, mi bzod du ci yod ces bzod pa’o.  ’di ni phyin ci log yin gyi źes bya ba ni phyin ci log bźi’i dbaṅ du gyur ces bya ba’i tha tshig go.  bdag ni rigs kyi źes bya ba ni bdag ni rigs pa daṅ ldan pa ’di la mi bzod par bya bar mi rigs so źes bzod pa’o.  lam bzaṅ po ni phyin ci ma log pa’i lam mo.  bdag ni mi rtag pa la bzod kyi źes bya ba la sogs pa la mi rtag pa daṅ sdug bsṅal ba la sogs pa ni rtag pa daṅ bde ba la sogs pa’i gñen po yin pas, bdag ni chos thams cad mi rtag go źes bya ba la sogs pa la bzod kyi, rtag go źes bya ba la sogs pa la mi bzod do sñam nas mi rtag pa la sogs pa la bzod na gñen pos spoṅ ba źes bya ba’i bzod pa źes bya ste, lhag ma rnams la yaṅ de bźin du sbyar bar bya’o.     
de la śin tu bzod pa gaṅ źe na? 
tatra katamātyantakṣāntiḥ? 
What then is absolute tolerance? 
de la śin tu bzod pa gaṅ źe na? źes bya ba ni dmigs pa thams cad kyis rma mi phyin pa, mi skye ba’i chos la bzod pa gaṅ źe na? źes bya ba’i tha tshig go. 
gaṅ stoṅ pa ñid rtogs pa, de la lta bar gyur pa yaṅ bsal ba med, stoṅ pa ñid du sgro ’dogs pa yaṅ med de, lta bar gyur pa ñid stoṅ pa’o, źes gaṅ ’di la bzod pa, de ni śin tu bzod pa’o.  gaṅ mtshan ma med par rtogs pa, de la mtshan ma’i rnam pa yaṅ bsal ba med, mtshan ma med par sgro ’dogs pa yaṅ med de, mtshan ma’i rnam par rtog pa ñid stoṅ pa ste; gaṅ ’di la bzod pa, de ni śin tu bzod pa’o.  gaṅ smon pa med par rtogs pa, de la smon pa bsal ba yaṅ med, smon pa med par sgro ’dogs pa yaṅ med de, smon pa ñid stoṅ pa ste; gaṅ ’di la bzod pa, de ni śin tu bzod pa’o.  gaṅ mṅon par ’du mi byed par rtogs pa, de la mṅon par ’du byed pa bsal ba yaṅ med, mṅon par ’du mi byed par sgro ’dogs pa yaṅ med de, mṅon par ’du byed pa ñid stoṅ pa ste; gaṅ ’di la bzod pa, de ni śin tu bzod pa’o.  gaṅ ñon moṅs pa zad par rtogs pa, de la ñon moṅs pa bsal ba yaṅ med, ñon moṅs pa zad par sgro ’dogs pa yaṅ med de, ñon moṅs pa ñid stoṅ pa ste; gaṅ ’di la bzod pa, de ni śin tu bzod pa’o.  gaṅ dge ba rtogs pa, de la mi dge ba bsal ba yaṅ med, dge bar sgro ’dogs pa yaṅ med de, mi dge ba ñid stoṅ pa ste; gaṅ ’di la bzod pa de ni śin tu bzod pa’o.  gaṅ ’jig rten las ’das par rtogs pa, de la ’jig rten pa bsal ba yaṅ med, ’jig rten las ’das par sgro ’dogs pa yaṅ med de, ’jig rten pa ñid stoṅ pa ste; gaṅ ’di la bzod pa, de ni śin tu bzod pa’o.  gaṅ kha na ma tho ba med par rtogs pa, de la kha na ma tho ba daṅ bcas pa bsal ba yaṅ med, kha na ma tho ba med par sgro ’dogs pa yaṅ med de, kha na ma tho ba daṅ bcas pa ñid stoṅ pa ste; gaṅ ’di la bzod pa, de ni śin tu bzod pa’o.  gaṅ zag pa med par rtogs pa, de la zag pa bsal ba yaṅ med, zag pa med par sgro ’dogs pa yaṅ med de, zag pa ñid stoṅ pa ste; gaṅ ’di la bzod pa, de ni śin tu bzod pa’o.  gaṅ rnam par byaṅ bar rtogs pa, de la kun nas ñon moṅs pa bsal ba yaṅ med, rnam par byaṅ bar sgro ’dogs pa yaṅ med de, kun nas ñon moṅs pa ñid stoṅ pa ste; gaṅ ’di la bzod pa, de ni śin tu bzod pa’o.  gaṅ mya ṅan las ’das par rtogs pa, de la ’khor ba bsal ba yaṅ med, mya ṅan las ’das par sgro ’dogs pa yaṅ med de, ’khor ba ñid stoṅ pa ste; gaṅ ’di la bzod pa, de ni śin tu bzod pa’o. 
yaḥ śūnyatāprativedhas, tatra na dṛṣṭigatasaṃghātaḥ nāpi śūnyatāsamāropo dṛṣṭigatam eva śūnyam iti, yehakṣāntiḥ sātyantakṣāntiḥ.  ya ānimittaprativedhas, tatra na nimittākārasaṃghāto nāpy ānimittasamāropo nimittākāra eva śūnya iti, yehakṣāntiḥ sātyantakṣāntiḥ.  yo ’praṇidhānaprativedhas, tatra na praṇidhānasaṃghāto nāpi praṇidhānasamāropaḥ praṇidhānam eva śūnyam iti, yehakṣāntiḥ sātyantakṣāntiḥ.  yo ’nabhisaṃskāraprativedhas, tatra nābhisaṃskārasaṃghāto nāpy anabhisaṃskārasamāropo ’bhisaṃskāra eva śūnya iti, yehakṣāntiḥ sātyantakṣāntiḥ.  yaḥ kleśakṣayaprativedhas, tatra na kleśasaṃghāto nāpi kleśakṣayasamāropaḥ kleśā eva śūnyā iti, yehakṣāntiḥ sātyantakṣāntiḥ.  yaḥ kuśalaprativedhas, tatra nākuśalasaṃghāto nāpi kuśalasamāropo ’kuśalam eva śūnyam iti, yehakṣāntiḥ sātyantakṣāntiḥ.  yo lokottaraprativedhas, tatra na laukikasaṃghāto nāpi lokottarasamāropo laukikam eva śūnyam iti, yehakṣāntiḥ sātyantakṣāntiḥ.  yo ’navadyaprativedhas, tatra na sāvadyasaṃghāto nāpy anavadyasamāropaḥ sāvadyam eva śūnyam iti, yehakṣāntiḥ sātyantakṣāntiḥ.  yo ’nāsravaprativedhas, tatra nāsravasaṃghāto nāpy anāsravasamāropa āsravam eva śūnyam iti, yehakṣāntiḥ sātyantakṣāntiḥ.  yo vyavadānaprativedhas, tatra na saṃkleśasaṃghāto nāpi vyavadānasamāropaḥ saṃkleśa eva śūnya iti, yehakṣāntiḥ sātyantakṣāntiḥ.  yo nirvāṇaprativedhas, tatra na saṃsārasaṃghāto nāpi nirvāṇasamāropaḥ saṃsāra eva śūnya iti, yehakṣāntiḥ sātyantakṣāntiḥ. 
It is understanding emptiness, but not suppressing doctrinal views nor imputing concepts of emptiness; tolerance that “Doctrinal views are empty,” is absolute tolerance.  Understanding the absence of distinguishing marks, but not suppressing the form of distinguishing marks nor imputing concepts of no distinguishing marks; tolerance that “The form of distinguishing marks is empty,” is absolute tolerance.  Understanding the absence of longing, but not suppressing longing (p. 41) nor imputing concepts of no longing; tolerance that “Longing is empty,” is absolute tolerance.  Understanding the absence of conditionality, but not suppressing conditionality nor imputing concepts of no conditionality; tolerance that “The conditioned is empty,” is absolute tolerance.  Understanding the cessation of vices, but not suppressing vices nor imputing concepts of vices’ cessation; tolerance that “Vices are empty,” is absolute tolerance.  Understanding the good, but not suppressing the bad nor imputing concepts of good; tolerance that “The bad is empty,” is absolute tolerance.  Understanding the transcendent, but not suppressing the worldly nor imputing concepts of transcendence; tolerance that “The worldly is empty,” is absolute tolerance.  Understanding the unblamable, but not suppressing the blamable nor imputing concepts of being unblamable; tolerance that “The blamable is empty,” is absolute tolerance.  Understanding the unsullied, but not suppressing the sullied nor imputing concepts of being unsullied; tolerance that “The sullied is empty,” is absolute tolerance.  Understanding the pure, but not suppressing the impure nor imputing concepts of purity; tolerance that “The impure is empty,” is absolute tolerance.  Understanding extinction, but not suppressing existence nor imputing concepts of extinction; tolerance that “Existence is empty,” is absolute tolerance. 
gaṅ stoṅ pa ñid rtogs pa, de la lta bar gyur pa yaṅ bsal ba med ces bya ba ni byaṅ chub sems dpa’ gaṅ gis gzuṅ ba daṅ ’dzin pa’i mtshan ñid raṅ bźin gyis stoṅ pa yin par khoṅ du chud pa, de la dṅos po daṅ mtshan ma yod par lta ba’i lta bar gyur pa yaṅ bsal ba med de, thog ma ñid nas med pa’i phyir ro; stoṅ pa ñid du sgro ’dogs pa yaṅ med ces bya ba ni de ltar stoṅ pa ñid rtogs kyaṅ sṅon med pa’i stoṅ pa ñid gzod rtogs pa yaṅ ma yin te, gzuṅ ba daṅ ’dzin pa’i lta bar gyur pa ñid rtag pa rtag pa’i dus daṅ, ther zug ther zug gi dus su stoṅ pa’o źes gaṅ ’di la bzod pa, de ni śin tu bzod pa yin no. mtshan ma med pa la sogs pa yaṅ de bźin ñid kyi miṅ gi rnams graṅs te, stoṅ pa ñid rtogs pa daṅ ’dra bar ci rigs par rig par bya’o.                     
gaṅ ma skyes pa, mi bskyed pa, ma byuṅ ba, ma phyuṅ ba, de la ’jig pa gaṅ yaṅ med do; ’jig pa med pas na, zad pa med de; gaṅ ’di la bzod pa, de ni śin tu bzod pa’o. 
yad anutpannam anutpādam asaṃbhūtaṃ, tasminn asaṃbhūte nāsti vināśaḥ kaścana, avināśatvān nāsti kṣayaḥ, yehakṣāntiḥ sātyantakṣāntiḥ. 
What is unoriginated does not originate, is inexistent; in that, being inexistent, there is no destruction whatsoever; and since there is no destruction, there is no decay; tolerance of this is absolute tolerance. 
’das pa’i dus ma skyes śiṅ ma byuṅ la, da ltar gyi dus su ma bskyed ciṅ ma byuṅ ba de la ma ’oṅs pa’i dus su ’jig pa gaṅ yaṅ med pa, de la zad pa med ces tshig rnam par sbyar ro. 
gaṅ ma byas pa, mṅon par ’dus ma byas pa, sgro btags pa med pa, rnam par ma brtags pa, ma bsgrubs pa, ma bstan pa, ñe bar ma gtugs pa, de la skye ba gaṅ yaṅ med de; gaṅ skye ba med pa, de ni mi skye’o;  gaṅ mi skye ba, de ni śin tu bzod pa’o. de gaṅ de ltar bzod pa, de ni mi skye ba la bzod pa’o; gaṅ mi skye ba la bzod pa, de ni skye ba med par bzod pa’o; gaṅ skye ba med par bzod pa de, ni śin tu bzod pa ste.  de ltar bzod pa rtogs pa’i byaṅ chub sems dpa’ ni luṅ bstan pa’i bzod pa thob bo. 
yad akṛtam anabhisaṃskṛtam asamāropitam avikalpitam aprasādhitam anupadiṣṭam anupāttaṃ tatra nāsty utpādaḥ kaścana, yad anutpannaṃ tan notpadyate, yan notpadyate sātyantakṣāntiḥ.  yā saivaṃkṣāntiḥ sānutpattike kṣāntir, yānutpādakṣāntiḥ sātyantakṣāntiḥ.  evaṃkṣāntipratividdho bodhisattvo vyākaraṇakṣāntipratilabdho bhavati. 
In what is not made [by any agent (kāraka), etc.], unconditioned [by causes and conditions (hetupratyaya) ], not imputed [and thus taught], unconstructed [as by the intelligence of logicians (tārkikānāṃ matinā) ], not possible to demonstrate [by logical means (pramāṇa) ], not possible to display [and teach to others], beyond limitations [of the fields of perception (viṣaya) to which one is attached (abhiniviṣṭa) giving them the character of subject and object (grāhyagrāhakalakṣaṇa) ], there is no origination; what is beyond origination does not originate; that which does not originate is absolute tolerance.  That kind of tolerance is tolerance of the unoriginated, and tolerance that things are unoriginated is absolute tolerance.  The bodhisattva who understands that kind of tolerance is one who has achieved tolerance of what is predicted for him. 
ma byas pa ni byed pa po la sogs pas so; mṅon par ’dus ma byas pa ni rgyu daṅ rkyen gyis so; sgro btags pa med pa ni bstan pa’o; lhag ma rnams ni bśad pa ste, rnam par ma brtags pa ni rtog ge ba rnams kyi blos so; ma bsgrubs pa ni tshad ma dag gis so; ma bstan pa ni gźan dag la bstan du med pa’o; ñe bar ma gtugs pa ni gzuṅ ba daṅ ’dzin pa’i mtshan ñid du mṅon par chags par bya ba’i yul ma yin pa’o.     
btsun pa śa ra dva ti’i bu, ’di ni byaṅ chub sems dpa’ rnams kyi bzod pa mi zad pa źes bya’o. 
iyam ucyate, bhadanta śāradvatīputra, bodhisattvānām akṣayā kṣāntiḥ. 
This, reverend Śāradvatīputra, is called the bodhisattvas’ imperishable tolerance. 
 
byaṅ chub sems dpa’ blo gros mi zad pas bzod pa mi zad pa’i le’u’i chos kyi rnam graṅs ’di bstan pa’i tshe, thams cad daṅ ldan pa’i ’khor des byaṅ chub sems dpa’ blo gros mi zad pa la: legs so! źes bya ba byin te; byaṅ chub sems dpa’ blo gros mi zad pa la mchod pa bya ba’i phyir sṅon ma mthoṅ ma thos pa’i me tog daṅ, bdug pa daṅ, spos daṅ, me tog phreṅ daṅ, byug pa daṅ, phye ma daṅ, gos daṅ, gdugs daṅ, rgyal mtshan daṅ, lha’i ba dan dag gis gtor to. sil sñan rnams kyaṅ dkrol te: gaṅ gis bzod pa mi zad pa ’di thos nas mi skrag, mi dṅaṅ źiṅ, dṅaṅ bar mi ’gyur ba’i sems can de dag ni de bźin gśegs pa’i bzod pa can du ’gyur ro, źes ched du brjod pa yaṅ ched du brjod do. ji tsam du stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di byur bur yoṅs su gaṅ bar gyur pa, de tsam du de dag gi me tog daṅ, bdug pa daṅ, spos daṅ, me tog phreṅ daṅ, byug pa daṅ, phye ma daṅ, gos daṅ, gdugs daṅ, rgyal mtshan daṅ, lha’i ba dan de dag gtor to. 
asminn akṣayamatinā bodhisattvena kṣāntyakṣayatāparivarte nirdiṣṭe sā sarvāvatī parṣad akṣayamater bodhisattvasya sādhukāram adāt; akṣayamater bodhisattvasya pūjanāyādṛṣṭaśrutapūrvaiḥ puṣpadhūpagandhamālāvilepanacūrṇavastracchattradhvajadivyapatākair avakirati sma. tūryāḥ parāhatā: ya imāṃ kṣāntyakṣayatāṃ śrutvā nottrasyanti na saṃtrasyanti na saṃtrāsam āpadyante te sattvās tathāgatakṣāntaya ity udānam udānayām āsa. tāvat te tān puṣpadhūpagandhamālāvilepanacūrṇavastracchattradhvajadivyapatākān avakiranti sma yāvat paripūrṇaś cūḍikāvabaddhas trisāhasramahāsāhasralokadhātuḥ. 
When the bodhisattva Akṣayamati had taught that discourse on religion, the Chapter on the Imperishability of Tolerance, the whole of that assembly applauded the bodhisattva Akṣayamati, and to honour him (p. 42) they showered him with flowers, perfumes, incense, garlands, ointments, aromatic powders, garments, parasols, banners and celestial pennants such as had never been seen or heard of before. They sounded instruments and proclaimed: “Those who do not get frightened [by hearing (śruta) ], alarmed [by pondering on (cintā) ] or scared [by cultivating it (bhāvanā) ] when they hear about this imperishability of tolerance, they have the tolerance of the Tathāgatas.” And they showered him with such an amount of flowers, perfumes, incense, garlands, ointments, aromatic powders, garments, parasols, banners and celestial pennants that it filled up the whole system of threefold thousand great thousand worlds to the top. 
mi skrag, mi dṅaṅ, dṅaṅ bar mi ’gyur ba ni thos pa daṅ, bsam pa daṅ, sgom pa’i gnas skabs rnams su’o. 
de nas bcom ldan ’das kyis byaṅ chub sems dpa’ blo gros mi zad pa la bka’ stsal pa: - rigs kyi bu, khyod kyis me tog daṅ, bdug pa daṅ, spos daṅ, me tog phreṅ daṅ, byug pa daṅ, phye ma daṅ, gos daṅ, gdugs daṅ, rgyal mtshan daṅ, lha’i ba dan ’di dag gi snod gyis śig! 
atha khalu bhagavān akṣayamatiṃ bodhisattvam idam avocat: bhājanaṃ kuru, kulaputraiṣāṃ puṣpadhūpagandhamālāvilepanacūrṇavastracchattradhvajadivyapatākānām. 
Then the Lord addressed himself to the bodhisattva Akṣayamati saying: – Make a vessel, son of good family, for these flowers, perfumes, incense, garlands, ointments, aromatic powders, garments, parasols, banners and celestial pennants! 
 
blo gros mi zad pas gsol pa: - bcom ldan ’das, byaṅ chub sems dpa’ rnams kyi snod ni byin gyi rlabs kyi stobs bskyed pa’i slad du bdag gi lus lags te, bdag gis bgyis lags so. 
akṣayamatir āha: bhājanaṃ bodhisattvānāṃ, bhagavan, ātmakāyo ’sty adhiṣṭhānabalādānatvād, ahaṃ kariṣyāmi. 
Akṣayamati said: – The vessels of bodhisattvas, Lord, are their own bodies by virtue of their assumption of the power of magical transformation – thus I will make one. 
byaṅ chub sems dpa’ rnams kyi snod ni byin gyi rlabs kyi stobs bskyed pa’i slad du bdag gi lus lags te, bdag gis bgyis lags so źes bya ba ni me tog la sogs pa de dag gnas gcig tu śoṅ ba’i snod ni byaṅ chub sems dpa’ rnams kyi bdag ñid kyi lus yin te, des kyaṅ ji ltar śoṅ bar ’gyur źe na? de’i phyir byin gyi rlabs kyi stobs bskyed pa’i slad du źes śoṅ ba’i thabs bstan te, de la dṅos po’i snod du dṅos po śoṅ bar gyur pa’i gzugs rnams la ni skabs ’dir snod ces mi bya’i, mtshan ma daṅ rnam par rtog pa thams cad daṅ bral ba’i ye śes gaṅ gi mthus lus gcig gi naṅ du yaṅ dṅos po sna tshogs maṅ po śoṅ bar ’gyur ba de lta bu’i mthu daṅ byin gyi rlabs daṅ ldan pa’i ye śes de la snod ces bya ste, de bdag gis bskyed lags so źes bya ba’i don to. 
de nas byaṅ chub sems dpa’ blo gros mi zad pa de’i tshe gzugs thams cad lus su ’jug pa źes bya ba’i byaṅ chub sems dpa’i tiṅ ṅe ’dzin la sñoms par źugs te. de sñoms par źugs ma thag tu me tog daṅ, bdug pa daṅ, spos daṅ, me tog phreṅ daṅ, byug pa daṅ, phye ma daṅ, gos daṅ, gdugs daṅ, rgyal mtshan daṅ, lha’i ba dan de dag thams cad lte ba khuṅ gi naṅ du soṅ ste; de’i lus la yaṅ bri ba’am, gaṅ bar yaṅ mi mṅon no. 
atha khalv akṣayamatir bodhisattvas tasyāṃ velāyāṃ sarvarūpakāyapraveśo nāma bodhisattvasamādhiṃ samāpadyate sma. samanantarasamāpanne te puṣpadhūpagandhamālāvilepanacūrṇavastracchattradhvajadivyapatākās tasya kāyāntarībhūtā, na ca tasya kāye pūrṇatvaṃ vonatvaṃ vā prajñāyate sma. 
Then the bodhisattva Akṣayamati entered the bodhisattva-concentration named “Absorption of all forms in the body“. As soon he had done so, those flowers, perfumes, incense, garlands, ointments, aromatic powders, garments, parasols, banners and celestial pennants were absorbed into his navel, but his body did not appear to diminish or increase in size. 
 
de nas byaṅ chub sems dpa’ bkod pa chen po źes bya ba ’khor de ñid du ’dus te ’dug pas byaṅ chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: - rigs kyi bu, khyod tiṅ ṅe ’dzin gaṅ la gnas pas de sñed kyi me tog daṅ, bdug pa daṅ, spos daṅ, me tog phreṅ daṅ, byug pa daṅ, phye ma daṅ, gos daṅ, gdugs daṅ, rgyal mtshan daṅ, lha’i ba dan rnams khyod kyi lus su soṅ yaṅ, khyod kyi lus la bri ba’am, gaṅ bar yaṅ mi mṅon pa’i tiṅ ṅe ’dzin de’i miṅ ci źes bya? 
atha khalu mahāvyūho nāma bodhisattvas tasyām eva parṣadi saṃnipatito niṣaṇṇo ’kṣayamatiṃ bodhisattvam idam avocat: ko nāmāyaṃ, kulaputra, samādhir yasmin sthitas tvaṃ tāvantaḥ puṣpadhūpagandhamālāvilepanacūrṇavastracchattradhvajadivyapatakās tava kāyāntargato ’pi na ca tava kāye pūrṇatvaṃ vonatvaṃ vā prajñāyate? 
Then a bodhisattva called Mahāvyūha sitting there, having come to that same assembly, addressed himself to the bodhisattva Akṣayamati saying: – What is the name of that concentration, son of good family, in which you stay when so many flowers, perfumes, incense, garlands, ointments, aromatic powders, garments, parasols, banners and celestial pennants are absorbed into your body – without your body appearing to diminish or increase in size? 
 
blo gros mi zad pas smras pa: - rigs kyi bu, tiṅ ṅe ’dzin ’di’i miṅ gzugs thams cad lus su ’jug pa źes bya’o. 
akṣayamatir āha: sarvarūpakāyapraveśo nāmāyaṃ, kulaputra, samādhiḥ. 
Akṣayamati said: – The name of that concentration, son of good familly, is “Absorption of all forms in the body”. 
tiṅ ṅe ’dzin ’di’i yul ci źes bya ba ni tiṅ ṅe ’dzin des dmigs par bya ba’i yul ’dri ba’o. stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di na źes bya ba la sogs pas ni ji sñed kyi gzugs kho bo’i lus stoṅ pa ñid du bcug kyaṅ, kho bo’i lus kyi chos ñid stoṅ pa ñid la ’phel ba’am ’bri ba med pa’i lus stoṅ pa ñid de ni tiṅ ṅe ’dzin des dmigs par bya ba’i yul yin no źes ston to. 
byaṅ chub sems dpa’ bkod pa chen pos smras pa: - rigs kyi bu, tiṅ ṅe ’dzin ’di’i yul ci? 
mahāvyūho bodhisattva āha: kaḥ punaḥ, kulaputrāsya samādher gocaraḥ? 
The bodhisattva Mahāvyūha said: – What is the range of this concentration, son of good family? 
 
blo gros mi zad pas smras pa: - rigs kyi bu, stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di na gzugs su snaṅ ba ji sñed pa, de dag thams cad kho bo’i lus su bcug kyaṅ, kho bo’i lus kyi chos ñid la ’phel ba’am ’bri ba med do. 
akṣayamatir āha: yāvanto rūpāvabhāsāḥ, kulaputrāsmiṃs trisāhasramahāsāhasralokadhātau, te sarve matkāye praviṣṭo ’pi matkāyadharmatāyāṃ na syād upacayo vāpacayo vā. 
Akṣayamati said: – Even if all the forms of this system of threefold thousand great thousand worlds, son of good family, were to be absorbed into my body, the condition of my body would undergo no increase or decrease. 
 
de na ’khor de dag las byaṅ chub sems dpa’ daṅ, lha daṅ, mi kha cig ’di sñam du sems te: bdag cag gis kyaṅ tiṅ ṅe ’dzin ’di’i mthu blta’o, sñam pa daṅ; 
atha khalu tasyāḥ parṣadaḥ keṣāṃcid bodhisattvānāṃ keṣāṃcid devamanuṣyānām etad abhavad: vayam apy asya samādher prabhāvaṃ darśayiṣyāma iti. 
There, in that assembly, some bodhisattvas, gods and men thought: “We too wish to see the power of that concentration“. 
 
de nas bcom ldan ’das kyis byaṅ chub sems dpa’ de dag daṅ, lha daṅ, mi de dag gi bsam pa mkhyen nas, byaṅ chub sems dpa’ blo gros mi zad pa la ’di skad ces bka’ stsal to: - rigs kyi bu, khyod kyis tiṅ ṅe ’dzin ’di’i mthu ston cig! 
atha khalu bhagavāṃs teṣāṃ bodhisattvānāṃ teṣāṃ ca devamanuṣyāṇām āśayam ājñāyākṣayamatiṃ bodhisattvam idam avocat: saṃdarśaya, kulaputrāsya samādher prabhāvam. 
Then the Lord realized what those bodhisattvas, gods (p. 43) and men were thinking, and addressed himself to the bodhisattva Akṣayamati saying: – You should demonstrate, son of good family, the power of that concentration. 
 
de nas byaṅ chub sems dpa’ blo gros mi zad pas tiṅ ṅe ’dzin de la śin tu bsgoms pa’i phyir thams cad daṅ ldan pa’i ’khor de daṅ, phyogs bcu nas ’dus pa’i byaṅ chub sems dpa’ de dag daṅ, bcom ldan ’das kyaṅ dge sloṅ gi tshogs kyis yoṅs su bskor ba raṅ gi lus su bcug ste. bcug nas kyaṅ de bźin gśegs pa rgyan gyi rgyal po’i saṅs rgyas kyi źiṅ ’jig rten gyi khams thams cad bkod pa na byaṅ chub sems dpa’ rnams kyi loṅs spyod daṅ, yoṅs su spyad pa ci ’dra ba de lta bu’i loṅs spyod daṅ, yoṅs su spyad pa bstan to. thams cad daṅ ldan pa’i ’khor de yaṅ: byaṅ chub sems dpa’ blo gros mi zad pa’i lus kyi naṅ du bdag ñid soṅ ba, sñam du śes so. de nas byaṅ chub sems dpa’ blo gros mi zad pas cho ’phrul chen po ’di bstan nas, ’khor de dag thams cad daṅ, phyogs bcu nas ’dus pa’i byaṅ chub sems dpa’ de dag daṅ, bcom ldan ’das kyaṅ dge sloṅ gi tshogs kyis yoṅs su bskor ba phyir so so’i gnas su bźag go. 
atha khalv akṣayamatir bodhisattvo ’sya samādher suparibhāvitatvāt tāṃ sarvāvatīṃ parṣadaṃ, tāṃś ca daśadiksaṃnipatitān bodhisattvān, bhagavantaṃ ca bhikṣsaṃghena parivṛtaṃ svakāye praveśayati sma. praveśayitvā ca tādṛśaṃ bhogaparibhogaṃ yādṛśo vibhūṣaṇarājasya tathāgatasya buddhakṣetre sarvalokadhātuvyūhe bodhisattvānāṃ bhogaparibhogaḥ saṃdarśayati sma. sā sarvāvatī paṣac cākṣayamater bodhisattvasya kāyāntarībhūtam ātmānaṃ saṃjānīte sma. atha khalv akṣayamatir bodhisattva idaṃ mahāprātihāryaṃ saṃdṛśya tāṃ sarvāvatīṃ parṣadam, tāṃś ca daśadiksaṃnipatitān bodhisattvān, bhagavantaṃ ca bhikṣusaṃghena parivṛtaṃ punar eva yathāsthāne sthāpayām āsa. 
Then the bodhisattva Akṣayamati, by cultivating that concentration, absorbed the whole of that assembly, the bodhisattvas assembled from the ten directions, as well as the Lord attended by his congregation of monks, into his body. And having absorbed them, he showed them such wealth and enjoyment as are found among the bodhisattvas in the multitude of world-spheres in the Buddha-field of the Tathāgata Bhūṣaṇarāja. And everyone in that assembly thought that they had personally entered the body of the bodhisattva Akṣayamati. Then, when the bodhisattva Akṣayamati had displayed this great miracle, he again put the whole of that assembly, all those bodhisattvas coming from the ten directions and the Lord attended by the congregation of monks back in their seats. 
 
de nas byaṅ chub sems dpa’ bkod pa chen pos byaṅ chub sems dpa’ blo gros mi zad pa la ’di skad ces smras so: - rigs kyi bu, tiṅ ṅe ’dzin ’di’i mthu ṅo mtshar to. 
atha khalu mahāvyūho bodhisattvo ’kṣayamatiṃ bodhisattvam idam avocat: āścaryaḥ, kulaputrāsya samādheḥ prabhāvaḥ. 
Then the bodhisattva Mahāvyūha addressed himself to the bodhisattva Akṣayamati saying: – It is miraculous, son of good family, the power of this concentration. 
 
blo gros mi zad pas smras pa: - rigs kyi bu, kho bos stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams thams cad kho bo’i lus su bcug kyaṅ, kho bo’i lus kyi chos ñid la bri ba’am gaṅ bar yaṅ mi mṅon no. 
akṣayamatir āha: sarva trisāhasramahāsāhasralokadhātur mama kāye mayā praveśito ’pi, kulaputra, na matkāyasya dharmatāyāṃ pūrṇatvaṃ vonatvaṃ vā prajñāyeta. 
Akṣayamati said: – Even though the whole system of threefold thousand great thousand worlds, son of good family, were to be absorbed into my body, the condition of my body displays no increase or decrease. 
 
bzod pa mi zad pa’i le’u’i chos kyi rnam graṅs ’di bstan pa daṅ, cho ’phrul ’di bstan pa’i tshe, lha daṅ mi’i skye dgu khrag khrig phrag bdun cu rtsa drug bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyes so; byaṅ chub sems dpa’ khri ñis stoṅ mi skye ba’i chos la bzod pa thob par gyur to. 
asmin kṣāntyakṣayatāparivarte dharmaparyāye nirdiśyamāne ’smiṃś ca prātihārye saṃdṛśyamāne ṣaṭsaptatidevamānuṣikaprajānayutānām anuttarāyāṃ samyaksaṃbodhau cittāny utpāditāni, dvādaśānāṃ ca bodhisattvasahasrāṇām anutpattikadharmakṣāntiḥ pratilabdhā. 
When this discourse on religion, the chapter on the imperishability of tolerance was taught, and when this miracle was displayed, seventy-six million divine and human beings produced the thought of the incomparable absolute awakening, and twenty thousand bodhisattvas attained the tolerance that moments of existence are unborn. 
lha daṅ mi’i skye dgu khrag khrig phrag bdun cu rtsa drug bla na med pa’i byaṅ chub tu sems skyes pa daṅ, byaṅ chub sems dpa’ khri ñis stoṅ mi skye ba’i chos la bzod pa thob par gyur pa ni chos bśad pa’i phan yon bstan pa’o.
bzod pa mi zad pa bśad zin to. 
 
8th akṣaya: Vīrya 
8th Imperishable: Vigour.(p. 45) 
 
de nas tshe daṅ ldan pa śa ra dva ti’i bus byaṅ chub sems dpa’ blo gros mi zad pa la ’di skad ces smras pa: - rigs kyi bu, byaṅ chub sems dpa’ rnams kyi bzod pa mi zad pa ’di ni khyod kyis legs par smras na, rigs kyi bu, byaṅ chub sems dpa’ rnams kyi brtson ’grus mi zad pa la brtsams te, ji ltar byaṅ chub sems dpa’ rnams kyi brtson ’grus mi zad par ’gyur ba, khyod spobs par gyis śig! 
atha khalv āyuṣmāñ śāradvatīputro ’kṣayamatiṃ bodhisattvam idam avocat: subhāṣitā tvayeyaṃ, kulaputra, bodhisattvānām kṣāntyakṣayatā. pratibhātu te, kulaputra, bodhisattvānāṃ vīryākṣayatām ārabhya, yathā bodhisattvānāṃ vīryam akṣayaṃ 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’ tolerance. May you be inspired, son of good family, on the subject of the imperishability of the bodhisattvas’ vigour, as to how the vigour of the bodhisattvas becomes imperishable. 
 
blo gros mi zad pas smras pa: - btsun pa śa ra dva ti’i bu, brgyad po ’di dag ni byaṅ chub sems dpa’ rnams kyi brtson ’grus yaṅ dag par blaṅ ba ste. brgyad po gaṅ źe na? ’di lta ste: go cha mi zad pa daṅ; rtul ba mi zad pa daṅ; yaṅ dag par bsgrub pa mi zad pa daṅ; sems can yoṅs su smin par byed pa mi zad pa daṅ; bsod nams kyi tshogs mi zad pa daṅ; ye śes kyi tshogs mi zad pa daṅ; śes rab kyi tshogs mi zad pa daṅ; saṅs rgyas kyi chos thams cad yaṅ dag par bsgrub pa’i tshogs mi zad pa’o. 
akṣayamatir āha: aṣṭāv imāni, bhadanta śāradvatīputra bodhisattvānāṃ vīryasamādānāni. katamāny aṣṭau? tad yathā: akṣayaḥ saṃnāhaḥ; akṣayaḥ parākramaḥ; akṣayaḥ samudānayaḥ; akṣayaḥ sattvaparipākaḥ; akṣayaḥ puṇyasaṃbhāraḥ; akṣayo jñānasaṃbhāraḥ; akṣayaḥ prajñāsaṃbhāraḥ; akṣayaḥ sarvabuddhadharmasamudānayasaṃbhāraḥ. 
[1. The variety of vigour (vīryaprabheda):] Akṣayamati said: – These eight, reverend Śāradvatīputra, are the bodhisattvas’ assumptions of vigour. Which eight? They are: 1) Imperishable armour; 2) imperishable courage; 3) imperishable attainment; 4) imperishable maturation of beings; 5) imperishable accumulation of merit; 6) imperishable accumulation of knowledge; 7) imperishable accumulation of insight; 8) imperishable accumulation in the attainment of all the Buddha-qualities. 
brtson ’grus mi zad pa la gnas pa’i byaṅ chub sems dpa’ ni chos la brtson pa’i byaṅ chub sems dpa’ źes bya ste, de bstan pa’i phyir btsun pa śa ra dva ti’i bu brgyad po ’di dag ni byaṅ chub sems dpa’ rnams kyi brtson ’grus yaṅ dag par blaṅ ba ste źes bya ba la sogs pa gsuṅs so. brtson ’grus mi zad pa yaṅ rnam pa gsum gyis bstan te; 1) brtson ’grus kyi rab tu dbye ba daṅ, 2) sgo daṅ, 3) thabs daṅ śes rab kyis zin pa’i sems kyis brtson ’grus kyis brtson ’grus thams cad mdor bsdus pa bstan to. de la brtson ’grus yaṅ dag par blaṅ ba brgyad kyis ni rab tu dbye ba bstan to. brtson ’grus brgyad kyaṅ mdor bsdu na, rnam pa gsum ste, 1) brtson ’grus kyi ṅo bo ñid daṅ, 2) chud mi za ba’i thabs kyis zin pa daṅ, 3) gaṅ gi phyir brtson pa, gñis daṅ gcig daṅ lṅa daṅ rim bźin sbyar ro. gaṅ gi phyir brtson pa yaṅ sems can yoṅs su smin par bya ba daṅ saṅs rgyas kyi chos yoṅs su smin par bya ba gñis kyi phyir te, sems can yoṅs su smin par byed pa mi zad pa daṅ, śes rab kyi tshogs mi zad pa ni sems can yoṅs su smin par bya ba’i phyir brtson pa’o. lhag ma rnams ni saṅs rgyas kyi chos yoṅs su smin par bya ba’i phyir brtson pa’o. brtson ’grus ’di dag gi yul daṅ, dus daṅ, brtson pa daṅ, ’bras bu la sogs pa mtha’ yas śiṅ mi zad pas na, byaṅ chub sems dpa’i brtson ’grus mi zad pa źes bya’o. brtson ’grus yaṅ dag par blaṅ ba ni byaṅ chub sems dpa’ spyad par bya’o – "The bodhisattva established in the imperishability of vigour (vīryākṣayatāpratiṣṭhita) is the bodhisattva striving for the sake of religion (dharmābhiyukta) ..." 
btsun pa śa ra dva ti’i bu, de la byaṅ chub sems dpa’i go cha mi zad pa gaṅ źe na? 
tatra, bhadanta śāradvatīputra, katamo bodhisattvasyākṣayaḥ saṃnāhaḥ? 
1) What then, reverend Śāradvatīputra, is the bodhisattva’s imperishable armour? 
 
gaṅ ’di ’khor ba na yoṅs su mi skyo ba ste, de: bskal pa ’di sñed cig tu go cha bgo’o, bskal pa ’di sñed cig tu go cha mi bgo’o, źes bskal pa bgraṅ bas byaṅ chub mi tshol gyi, go cha bsam gyis mi khyab pa ñid gyon par byed de: gal te ’khor ba’i sṅon gyi mtha’ ji sñed pa de sñed kyis ñin źag gcig tu gyur la, de lta bu’i ñin źag gis źag bco lṅa źiṅ zla ba phyed, źag sum cu la zla ba ste, zla ba bcu gñis śiṅ lor gyur la, lo’i bgraṅ ba ’di lta bus lo stoṅ phrag brgya la byaṅ chub kyi sems gcig bskyed ciṅ, de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas gcig mthoṅ la; ’jug pa de lta bu daṅ, bgraṅ ba de ’dra bas gaṅ gā’i kluṅ gyi bye ma sñed kyi byaṅ chub kyi sems bskyed pa daṅ, de bźin gśegs pa mthoṅ bas sems can gcig gi sems kyi spyod pa śes kyaṅ; ’jug pa de lta bu daṅ, bgraṅ ba de ’dra bas sems can thams cad la yaṅ de sñed de sñed kyi byaṅ chub tu sems bskyed pa daṅ, de bźin gśegs pa mthoṅ bas so so re rer sems can thams cad kyi sems kyi spyod pa śes, kyaṅ mi goṅ ba’i go cha’o. 
yo ’yaṃ saṃsārāparikhinnaḥ sa na kalpagaṇanayā bodhiṃ paryeṣate: iyataḥ kalpān saṃnatsyāmi, iyataḥ kalpān na saṃnatsyāmīti. api tu khalv acintyaṃ saṃnāhaṃ saṃnahyate: yāvatī pūrvākoṭiḥ saṃsārasya yady etāvad ekaṃ rātridivaṃ bhavet, evaṃrūpai rātridivaiḥ pañcadaśadaivasikena pakṣeṇa triṃśaddaivasikena māsena dvādaśamāsikena pakṣeṇa triṃśaddaivasikena māsena dvādaśamāsikena saṃvatsareṇa, anayā varṣagaṇanayā yāvad varṣaśatasahasreṇaikaṃ bodhicittam utpādayeyam ekaṃ ca tathāgatam arhantaṃ samyaksaṃbuddhaṃ paśyeyam; anena praveśenānayā gaṇanayā gaṅgānadīvālikāsamaiś cittotpādais tathāgatadarśanaiś caikasyāpi sattvasya cittacaritaṃ jānīyām; anenaiva praveśenānayā gaṇanayā sarvasattvānām api tāvadbhis tāvadbhiś cittotpādais tathāgatadarśanaiś caikaikasya cittacaritāni prajānīyām ity anavalīnaḥ saṃnāhaḥ. 
Not exhausted by existence, he does not seek awakening by counting aeons, thinking: “For so many aeons I will put on armour, for so many aeons I will not put on armour,” but he puts on an inconceivable armour, thinking: “Even if the period from the beginning of existence3 were like the time of one night and day, and even if I were to produce a single thought of awakening and see a single Tathāgata, worthy of offerings and fully awakened, in a half month of fifteen days of that kind of night and day, in a month of thirty such days, in a year of twelve months, or even in, by calculating the years in this way, a hundred thousand years; and even if I were to know the mental behaviour of one being by producing so many thoughts of awakening and by seeing so many Tathāgatas as the river Gaṅgā has grains of sand, according to that kind of calculation, that computation, then I will know the mental behaviour of all sentient beings, each and every one of them, through producing that many thoughts of awakening and seeing that many Tathāgatas according to that calculation and that computation.” This is the armour without fatigue. 
gaṅ ’di ’khor ba na yoṅs su mi skyo ba ni go cha’i don bstan pa ste, ji ltar mi skyo ba ni bskal pa ’di sñed cig tu go cha bgo źes bya ba la sogs pa bstan te, go cha bsam gyis mi khyab pa gyon par byed pa ni ’khor ba’i sṅon gyi mtha’ ji sñed pa de sñed kyis ñin źag gcig tu gyur la źes bya ba la sogs pas bstan te, ’khor ba’i sṅon gyi mtha’ lta med mod kyi, ’on kyaṅ phul dbyuṅ ba’i phyir ’khor ba’i mtha’ yod pa lta bur sgro btags te, ñin źag gcig gi tshad de tsam du riṅ la des zla ba daṅ lo’i graṅs bsgres pa’i yun riṅ po de tsam gyis byaṅ chub kyi sems gcig bskyed ciṅ de bźin gśegs pa gcig mthoṅ la de ltar bsgres pa śa stag gis ’jug pa de lta bu daṅ bgraṅ ba de ’dra bas gaṅgā’i kluṅ gyi bye ma sñed kyi byaṅ chub kyi sems bskyed pa daṅ, de bźin gśegs pa mthoṅ ba’i ’og tu sems can gcig gi sems kyi spyod pa śes pa la sogs pa mdo las gsuṅs pa ltar dus yun riṅ źiṅ ’bras bu bsgrub dkar zin kyaṅ mi goṅ ba ni go cha mi zad pa’o. 
sbyin pa’i pha rol tu phyin pa yoṅs su rdzogs par bya ba’i phyir ’jug pa ’di ñid daṅ, bgraṅ ba ’di ñid kyis de bźin gśegs pa gaṅ gā’i kluṅ gi bye ma sñed la rim gro byed pa daṅ; tshul khrims kyi pha rol tu phyin pa yoṅs su rdzogs par bya ba’i phyir ’jug pa ’di ñid daṅ, bgraṅ ba ’di ñid kyis de bźin gśegs pa gaṅ gā’i kluṅ gi bye ma sñed la rim gro byed pa daṅ; de bźin du bzod pa daṅ, brtson ’grus daṅ, bsam gtan daṅ, śes rab kyi pha rol tu phyin pa yoṅs su rdzogs par bya ba’i phyir de bźin gśegs pa gaṅ gā’i kluṅ gi bye ma sñed la rim gro byed pa daṅ; de bźin du byaṅ chub kyi phyogs kyi chos thams cad yoṅs su rdzogs par bya ba daṅ, mtshan daṅ dpe byad bzaṅ po thams cad yoṅs su rdzogs par bya ba daṅ, de bźin gśegs pa’i stobs daṅ mi ’jigs pa daṅ saṅs rgyas kyi chos ma ’dres pa thams cad yoṅs su rdzogs par bya ba’i phyir de bźin gśegs pa gaṅ gā’i kluṅ gi bye ma sñed la rim gro byed pa daṅ; ’jug pa ’di ñid daṅ, bgraṅ ba ’di ñid kyis de bźin gśegs pa gaṅ gā’i kluṅ gi bye ma sñed mthoṅ ba daṅ, byaṅ chub tu sems bskyed pa de dag gis skyes bu chen po’i mtshan gcig mṅon par bsgrub ciṅ; rnam graṅs ’dis mtshan daṅ dpe byad thams cad yoṅs su ’grub pa mṅon par sgrub par byed, kyaṅ mi goṅ ba’i go cha gaṅ yin pa, de ni byaṅ chub sems dpa’i go cha mi zad pa źes bya’o. 
yo dānapāramitāparipūranāyānenaiva praveśenānayā gaṇanayā gaṅgānadīvālikāsamāṃs tathāgatān upasthāpayeyam; śīlapāramitāparipūraṇāyānenaiva praveśenānayā gaṇanayā gaṅgānadīvālikāsamāṃs tathāgatān upasthāpayeyam; evaṃ kṣāntivīryadhyānaprajñāpāramitāparipūraṇāya sarvalakṣaṇaparipūraṇāya ca sarvatathāgatabalavaiśāradyāveṇikabuddhadharmaparipūraṇāya ca gaṅgānadīvālikāsamāṃs tathāgatān upasthāpayeyam; anenaiva praveśenānayā gaṇanayā tair gaṅgānadīvālikāsamānām tathāgatānāṃ darśanair bodhicittaiś caikaṃ mahāpuruṣalakṣaṇam abhinirhareyam, anena paryāyena sarvalakṣaṇānuvyañjanapariniṣpattim abhinirhareyam ity anavalīnaḥ saṃnāho ’yaṃ bodhisattvasyākṣayaḥ saṃnāhaḥ. 
“I will, according to this same calculation, this same computation, serve so many Tathāgatas as the river Gaṅgā has grains of sand to fulfil the perfection of generosity; I will, according to this same calculation, this same computation, serve so many Tathāgatas as the river Gaṅgā has grains of sand to fulfil the perfection of morality; and, in the same way, I will, according to this same calculation, this same computation, serve so many Tathāgatas as the river Gaṅgā has grains of sand to fulfil the perfections of tolerance, vigour, meditation and insight; (p. 46) in the same way, I will, according to this same calculation, this same computation, serve so many Tathāgatas as the river Gaṅgā has grains of sand to fulfil all the moments of existence that are wings of awakening, to fulfill all the characteristics and marks of beauty, to fulfil all the powers, intrepidities and special qualities of a Buddha pertaining to a Tathāgata; I will, according to this same calculation, this same computation, by means of seeing so many Tathāgatas as the river Gaṅgā has grains of sand, by those productions of thoughts of awakening bring about one characteristic of a great man; I will, by this procedure bring about the accomplishment of all the characteristics and marks of beauty.” This armour without fatigue is the bodhisattvas’ imperishable armour. 
sbyin pa’i pha rol tu phyin pa yoṅs su rdzogs par bya ba’i phyir ’jug pa ’di ñid daṅ, bgraṅ ba ’di ñid kyis źes bya ba ni goṅ du bśad pa bźin du ñin źag zla bar bsgres, zla ba lor bsgres pa’i stoṅ phrag brgya la byaṅ chub kyi sems gcig bskyed ciṅ de bźin gśegs pa gcig mthoṅ la, de lta bu śa stag gis byaṅ chub kyi sems kyaṅ kun bskyed, de bźin gśegs pa kun kyaṅ mthoṅ nas de bźin gśegs pa gaṅgā’i kluṅ gi bye ma sñed la rim gro byed pa ’di ’dra bas sbyin pa’i pha rol tu phyin pa rdzogs par gyur pa daṅ, de bźin du pha rol tu phyin pa lhag ma rnams nas mtshan daṅ dpe byad thams cad kyi bar du sṅar smos pa lta bu’i dus riṅ ba daṅ, bsgrub dka’ bas sgrub par byed kyaṅ mi skyo ba ni go cha mi zad pa źes bya’o
bam po gsum pa:
de la byaṅ chub sems dpa’i rtul ba mi zad pa gaṅ źe na? 
tatra katamo bodhisattvasyākṣayaḥ parākramaḥ? 
2) What then is the bodhisattva’s imperishable courage? 
rtul ba mi zad pa yaṅ rnam pa brgyad kyis bstan te – "The imperishable courage is taught by eight forms (ākāra): ..." 
byaṅ chub sems dpa’i rtul ba mi zad pa ni: gaṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams mes yoṅs su gaṅ ba las kyaṅ ’bogs te, de bźin gśegs pa blta bar spro ba’o;  byaṅ chub sems dpa’i rtul ba ni chos mñan pa’i phyir spro ba’o;  byaṅ chub sems dpa’i rtul ba ni sems can yoṅs su smin par bya ba’i phyir spro ba’o;  byaṅ chub sems dpa’i rtul ba ni dge ba’i chos thams cad kyi phyir spro ba’o;  byaṅ chub sems dpa’i rtul ba ni thams cad mkhyen pa’i ye śes kyi phyir spro ba’o.  byaṅ chub sems dpa’i rtul ba ni pha rol gyi don gyi phyir ’jug pas na, de’i phyir rtul ba źes bya’o;  pha rol źi bar bya ba’i phyir, pha rol gdul ba’i phyir, pha rol yoṅs su mya ṅan las bzla ba’i phyir ’jug pas na, de’i phyir rtul ba źes bya’o;  mi lhod pa daṅ, ma źum pa daṅ, brtan pa daṅ, mi zlogs pa daṅ, dge ba’i bsam pa daṅ, sñiṅ rje chen po la gnas śiṅ rtag tu sems can gyi don la brtson par ’jug pas na, de’i phyir rtul ba źes bya ba.  gom pa ’dor ba daṅ, gom pa gźog ciṅ ’gro ba thams cad du byaṅ chub kyi sems mṅon du byed do, sems can la lta bar yaṅ lta źiṅ ñon moṅs pa’i phyogs su yaṅ mi ltuṅ ste; 
yas trisāhasramahāsāhasram api lokadhātum agninā paripūrṇam avagāhya  tathāgatadarśanotsāho bodhisattvasyākṣayaḥ parākramaḥ;  dharmaśravaṇotsāho bodhisattvasya parākramaḥ;  sattvaparipākotsāho bodhisattvasya parākramaḥ;  sarvakuśaladharmotsāho bodhisattvasya parākramaḥ;  sarvajñajñānotsāho bodhisattvasya parākramaḥ.  parārthāvakramo bodhisattvasya parākramas, tenocyate parākramaḥ  parapraśamanaparadamanaparaparinirvāṇāvakramas, tenocyate parākramaḥ;  aśithilāsaṃkucitadṛḍhāvivāryakalyāṇāśayamahākaruṇāyāṃ sthitaḥ satatasattvārthānuyuktāvakramas, tenocyate parākramaḥ. 
[1. How it is (yathā):] Making himself enter the system of threefold thousand great thousand worlds, even when it is filled up with fire,  [2. and for what (yadartham):] in the effort to see the Tathāgata, is the bodhisattva’s imperishable courage;  the bodhisattva’s courage is the effort to hear religion;  the bodhisattva’s courage is the effort to bring beings to maturity;  the bodhisattva’s courage is the effort for the sake of all moments of existence that are roots of the good;  the bodhisattva’s courage is the effort for the sake of the knowledge that is omniscience.  [3. Explanation of the word (nirukti):] The bodhisattva’s courage is called courage since he enters into the world for the benefit of others,  [to appease their vices (kleśapraśamanāya), to discipline their abilities (indriya) and for the sake of the complete extinction of all of existence (sarvasaṃsāraparinirvāṇāya), entering the system of threefold thousand great thousand worlds even when it is filled up with fire], it is called courage since he is entering into the world to give peace to others, to discipline others, for the sake of others’ complete extinction;  [4. the essence of that vigour (tasya vīrasya svabhāvaḥ), 5. its cause (hetu) and 6. action (karma):] it is called courage since it is entering into the world always intent on the good of living beings [its action (karma) ], being established in great compassion [the cause (hetu) ] stemming from good intentions, never loose, never narrow, firm and never turning back [the essence (svabhāva) ]. 
(1) ji ltar rtul ba ni gaṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams mes yoṅs su gaṅ ba las kyaṅ ’bogs te źes gsuṅs pa’o. For the expression cf. Sukh p. 7117-721.          (2) gaṅ gi phyir brtul ba ni a) gaṅ lta ba daṅ, b) gaṅ mñan pa daṅ, c) gaṅ bsgrub pa’i phyir spro ba ste, a,b) de bźin gśegs pa lta bar spro ba daṅ chos mñan pa’i phyir spro ba gñis kyis ni goṅ ma gñis bstan to; c) gaṅ bsgrub pa’i phyir spro ba yaṅ gźan gyi daṅ bdag gi don te sems can yoṅs su smin par byed pa’i phyir spro ba daṅ dge ba’i chos thams cad daṅ thams cad mkhyen pa’i ye śes kyi phyir spro ba gsum gyis bstan to.    (3) ṅes pa’i tshig ni byaṅ chub sems dpa’i brtul ba ni pha rol gyi don gyi phyir ’jug pas na źes bya ba la sogs pa tshig gi tshar gsum gyis bstan te, ji ltar pha rol gyi don gyi phyir ’jug ce na? pha rol źi bar bya ba’i phyir źes bya ba la sogs pa gsuṅs te, ñon moṅs pa źi bar bya ba’i phyir daṅ, dbaṅ po gdul ba’i phyir daṅ, ’khor ba thams cad las yoṅs su mya ṅan las bzla ba’i phyir ’jig rten gyi khams mes yoṅs su gaṅ ba las kyaṅ ’bogs te, ’jug pas na de’i phyir brtul ba źes bya’o (4) brtson ’grus de’i raṅ bźin ni mi lhod pa daṅ źes bya ba la sogs pa gsuṅs te, gus pa’i brtson ’grus daṅ ldan pa mi lhod pa’o, yon tan khyad par can bsgrub pa la mi nus so sñam du mi sems pa ma źum pa’o, mi mthun pa’i phyogs le los mi bskyod pas na brtan pa’o, graṅ ba daṅ tsha ba la sogs pa’i sdug bsṅal gyis mi bskyod pas na mi zlogs pa’o, bsam pa ni dge ba’i bsam pa źes smos pa ste, dus thams cad dge ba gaṅ yin źes tshol źiṅ sgrub pa’i bsam pas brtson ’grus rtsom par byed do. (5) rgyu ni sñiṅ rje chen po la gnas śiṅ źes smos te, sems can gyi don du sñiṅ rje chen po bskyed pa’i rgyus sgrub par nus so źes bya ba’i tha tshig go. (6) brtson ’grus kyi las ni rtag tu sems can gyi don la brtson par ’jug pa źes gsuṅs so. 
’di ni byaṅ chub sems dpa’i rtul ba mi zad pa źes bya’o. 
kramotkṣepe kramanikṣepe sarvatra gamane bodhicittaṃ sākṣātkaroti, sattvāvekṣayāpy avekṣate, kleśapakṣe na patati; ayaṃ bodhisattvasyākṣayaḥ parākramaḥ. 
[Including both 7. insight and 8. expedient means (prajñopāyaparigṛhīta):] Everywhere when going, putting the foot down, raising the foot, he makes the thought of awakening present, and though he has regard for living beings [which is expedient means (upāya) ] he does not fall to the side of vices [which is insight (prajñā) ]; this is the bodhisattva’s imperishable courage. 
thabs daṅ śes rab kyis zin pa ni gom pa ’dor ba daṅ źes bya ba la sogs pas bstan te, gom pa ’dor ba la sogs pa thams cad du byaṅ chub kyi sems mṅon du byed pa daṅ, (7) sems can la lta bas na thabs bstan la, (8) ñon moṅs pa’i phyogs su yaṅ mi lhuṅ bas na śes rab bstan to. Cf. Dbh p. 9313: kramotkṣepanikṣepakarmāpi; and Vkn Lamotte p. 203 n. 119. 
de la byaṅ chub sems dpa’i yaṅ dag par bsgrub pa mi zad pa gaṅ źe na? 
tatra katamo bodhisattvasyākṣayaḥ samudānayaḥ? 
3) What then is the bodhisattva’s imperishable attainment? 
yaṅ dag par ’grub pa ni chud mi za ba daṅ phyin ci ma log par ’grub pa’o. 
gaṅ ji lta bur dge ba’i sems skyes śiṅ byuṅ ba byaṅ chub kyi phyir yoṅs su sṅo bar byed pa, ’di ni byaṅ chub sems dpa’i yaṅ dag par bsgrub pa mi zad pa’o. de ci’i phyir źe na? byaṅ chub tu yoṅs su bsṅos pa’i phyir te; 
yā yathotpannotpannasya kuśalacittasya bodhipariṇāmanāyaṃ bodhisattvasyākṣayaḥ samudānayaḥ. tat kasya hetor? bodhipariṇāmitatvāt. 
The transformation of all good thoughts, as they arise, into awakening is the bodhisattva’s imperishable attainment. Why? Because they have been transformed into awakening. 
gaṅ ji lta bur dge ba’i sems skyes śiṅ byuṅ ba ni śes rab rnam pa gsum mam, pha rol tu phyin pa drug la sogs pa, dge ba’i sems skyes śiṅ byuṅ ṅo cog byaṅ chub kyi phyir yoṅs su sṅo bar byed pa ni bar ma dor zad par mi ’gyur bas yaṅ dag par ’grub pa mi zad pa źes bya’o. de ltar bsṅos pa ci’i phyir mi zad sñam nas de ci’i phyir źe na źes dris pa daṅ byaṅ chub tu yoṅs su bsṅos pa’i phyir te źes gsuṅs te, don de ñid dpes bstan pa’i phyir btsun pa śa ra dva ti’i bu, ’di lta ste dper na: chu’i thigs pa rgya mtsho chen por lhuṅ ba ni źes bya ba la sogs pa gsuṅs so. 
byaṅ chub tu yoṅs su bsṅos pa’i dge ba’i rtsa ba ni byaṅ chub kyi sñiṅ po la ma ’dug gi bar du bar ma dor yoṅs su zad pa’am, gtugs par ’gyur ba gaṅ yaṅ med do. btsun pa śa ra dva ti’i bu, ’di lta ste dper na: chu’i thigs pa rgya mtsho chen por lhuṅ ba ni bskal pas ma bsregs kyi bar du bar ma dor yoṅs su zad pa’am, gtugs par mi ’gyur ro. de bźin du byaṅ chub tu yoṅs su bsṅos pa’i dge ba’i rtsa ba yaṅ byaṅ chub kyi sñiṅ po la ma ’dug gi bar du bar ma dor yoṅs su zad pa’am, gtugs par ’gyur ba gaṅ yaṅ med do. 
na hi bodhipariṇāmitasya kuśalamūlasyāntarā kaścit parikṣayaḥ paryavadānaṃ yāvan na bodhimaṇḍaniṣadanam. tad yathāpi nāma, bhadanta śāradvatīputra, mahāsamudrapatitasyodakabindor nāsty antarā parikṣayaḥ paryavadānaṃ yāvan na kalpaparyavasāna, evam eva bodhipariṇāmitasya kuśalamūlasya nāsty antarā kaścit parikṣayaḥ paryavadānaṃ yāvan na bodhimaṇḍaniṣadanam. 
There is, namely, no destruction or interruption whatsoever in between, until he is sitting in the place of awakening, of the roots of good transformed into awakening. Just as, reverend Śāradvatīputra, there is no destruction or interruption in between, until the end of the aeon, of a drop of water fallen into the great ocean, in exactly the same way there is no destruction or interruption whatsoever in between of roots of good transformed into awakening, until he is sitting in the place of awakening. 
 
yaṅ dag par bsgrub pa źes bya ba ni gaṅ ’di yaṅ dag pa’i bsgrub pa ste;  yaṅ dag par źugs pa ni dge ba’i rtsa ba gaṅ dag yaṅ dag par sgrub pa, sems can thams cad bskyab pa daṅ, sems can thams cad yoṅs su smin par bya ba daṅ, sems can thams cad dge ba’i rtsa ba la gzud pa’i phyir dge ba’i rtsa ba de dag yoṅs su sṅo bar byed de,  thams cad mkhyen pa’i ye śes mṅon par bsgrub pa’i phyir dge ba’i rtsa ba de dag yoṅs su bsṅo’o,  sems can thams cad ñe bar ’tsho ba’i phyir dge ba’i rtsa ba de dag yoṅs su bsṅo’o,  sems can thams cad yoṅs su mya ṅan las bzla ba daṅ, thams cad mkhyen pa’i ye śes la rab tu dgod pa’i phyir dge ba’i rtsa ba de dag yoṅs su sṅo ba ste;  de ni byaṅ chub sems dpa’i yaṅ dag par bsgrub pa mi zad pa źes bya’o. 
samudānaya iti yo ’yaṃ samyag ānayaḥ.  saṃprasthito yāni kuśalamūlāni samudānayati, tāni kuśalamūlāni sarvasattvaparitrāṇāya sarvasattvaparipācanāya sarvasattvakuśalamūlāvatāraṇāya pariṇāmayati.  tāni kuśalamūlāni sarvajñajñānābhinirhārāya pariṇāmayati.  tāni kuśalamūlāni sarvasattvopajīvyāya pariṇāmayati;  tāni kuśalamūlāni sarvasattvaparinirvāṇasarvajñajñānapratiṣṭhāpanāya pariṇāmayati.  asau bodhisattvasyākṣayaḥ samudānayaḥ. 
It is called attainment because it is bringing together in the proper way,  (p. 47) and the roots of good he attains setting out on the way he transforms so as to protect all beings, bring all beings to maturity, introduce all beings to the roots of good.  [Why does he transform that way?] Those roots of good he transforms to realize the knowledge of omniscience.  [What will he do having transformed thus?] Those roots of good he transforms to nourish all beings;  those roots of good he transforms to establish all beings in complete extinction, in the knowledge of omniscience.  That is the bodhisattva’s imperishable attainment. 
  dge ba’i rtsa ba rnams byaṅ chub tu bsṅos pa de la ci’i phyir yaṅ dag par ’grub ces bya źe na? de’i phyir yaṅ dag par ’grub pa źes bya ba ni gaṅ ’di yaṅ dag pa’i sgrub pa ste źes bya ba gsuṅs so. ji ltar bsgrubs na yaṅ dag pa’i sgrub pa źes bya źe na? yaṅ dag par źugs pa ni źes bya ba la sogs pa smos te, dge ba’i rtsa ba gaṅ dag yaṅ dag par sgrub ciṅ brtson ’grus brtsams pa rnams ṅan soṅ du lhuṅ ba’i sems can thams cad bskyab pa’i phyir daṅ, yoṅs su smin pa’i sems can thams cad ṅes par ’byed pa’i cha daṅ mthun pa’i sa gźir yoṅs su smin par bya ba’i phyir daṅ, dge ba’i rtsa ba ma bskrun pa’i sems can thams cad dge ba’i rtsa ba la gzud pa’i phyir dge ba’i rtsa ba de dag yoṅs su sṅo bar byed pa ni yaṅ dag pa’i sgrub pa źes sbyar ro.  ci’i phyir de ltar sṅo bar byed ce na? thams cad mkhyen pa’i ye śes mṅon par sgrub pa’i phyir źes gsuṅs so – kasmād evaṃ pariṇāmayati? ...    des bsṅos pas kyaṅ ci źig bya źe na? sems can thams cad ñe bar ’tsho ba’i phyir źes bya ba la sogs pa smos te, bdag ñid kyis thams cad mkhyen pa’i ye śes thob nas sems can thams cad kyi ñe bar ’tsho bar ’gyur ba daṅ, theg pa gñis kyis yoṅs su mya ṅan las zlo ba daṅ, thams cad mkhyen pa’i ye śes la ’god par nus pa’i phyir ro – sa ca pariṇāmayya kiṃ kariṣyati? ...   
de la byaṅ chub sems dpa’i sems can yoṅs su smin par byed pa mi zad pa gaṅ źe na? 
tatra katamo bodhisattvasyākṣayaḥ sattvaparipākaḥ? 
4) What then is the bodhisattva’s imperishable maturing of living beings [or, rather, what is the imperishable vigour (vīrya) in maturing living beings]? 
de la byaṅ chub sems dpa’i sems can yoṅs su smin par byed pa mi zad pa gaṅ źe na źes bya ba ni sems can yoṅs su smin par byed pa’i brtson ’grus mi zad pa gaṅ źe na źes bya ba’i tha tshig go. 
sems can gyi khams ni tshad med de; de la byaṅ chub sems dpas bgraṅ ba ’di lta bus ’jug par bya’o: gal te bdag gis ñin gcig la stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams su gtogs pa’i sems can thams cad yoṅs su smin par bya ste, tshul ’dis bskal pa dpag tu med, graṅs med, bsam gyis mi khyab par sems can gyi khams yoṅs su smin par bya źiṅ, sems can gyi khams de sñed du dpag tu med pa, de sñed du graṅs med pa, de sñed du bsam gyis mi khyab pa de yoṅs su smin par bya ste; de lta bur byas kyaṅ sems can rnams kyi brgya’i cha gcig kyaṅ smin par ma byas, stoṅ gi cha daṅ, brgya stoṅ gi cha daṅ, bye ba’i cha daṅ, bye ba brgya’i cha daṅ, bye ba stoṅ gi cha daṅ, bye ba brgya stoṅ gi cha daṅ, graṅs daṅ, cha daṅ, bgraṅ ba daṅ, dpe daṅ, rgyur yaṅ yoṅs su smin par ma byas so, źes, gal te rab tu brjod pa ’di thos nas, byaṅ chub sems dpa’ mi skrag, mi dṅaṅ źiṅ dṅaṅ bar mi ’gyur ba, de ni brtson ’grus brtsams pa’i byaṅ chub sems dpar rig par bya ste; ’di ni byaṅ chub sems dpa’i sems can yoṅs su smin par byed pa mi zad pa’o. 
apramāṇaḥ sattvadhātuḥ, tatra bodhisattvenānayā gaṇanayā praveṣṭavyam: yady aham ekasminn ahni trisāhasramahāsahasralokadhātuparyāpannān api sattvān paripācayeyam, anena nayenāprameyān apy asaṃkhyeyān apy acintyān api kalpān sattvadhātūn paripācayeyam, tāvad aprameyān tāvad asaṃkhyeyān tāvad acintyān sattvadhātūn paripācayeyam, evaṃ kṛtvāpi na sattvānāṃ śatatamīm api kalāṃ paripācayām āsa na sahasratamīm api śatasahasratamīm api koṭitamīm api koṭiśatatamīm api koṭisahasratamīm api koṭiśatasahasratamīm api kalāṃ saṃkhyām api gaṇanām apy upamām apy upaniṣadam api paripācayām āseti prabhāvanām imāṃ śrutvā yadi bodhisattvo nottrasyeta na saṃtrasyet na saṃtrāsam āpadyeta, sa ārabdhavīryo bodhisattvo veditavyaḥ. ayaṃ bodhisattvasyākṣayaḥ sattvaparipākaḥ. 
The sphere of living beings is immeasurable, but the bodhisattva should relate to it by this way of calculating: “If I in one day could bring to maturity all the beings included in a system of threefold thousand great thousand worlds, and in this way could mature spheres of living beings for innumerable, countless, unthinkable numbers of aeons, could mature innumerable spheres of living beings for such a long time, countless spheres for such a long time, unthinkable numbers for such a long time, even after I had done this, I would not have matured even one hundredth part of all living beings, even one thousandth part, even one hundredthousandth part, even one millionth part, even one ten-millionth part, even one billionth part, even one ten-billionth part, even any number, even any part, even any counting, even any example, even any comparison,” if the bodhisattva, having heard such a statement, does not get frightened, alarmed or scared, he should be known as a bodhisattva who has exexerted himself with vigour. This is the bodhisattva’s imperishable maturing of living beings. 
’di tsam mo źes gcod par byed pa ni tshad de, de ltar gcod par mi nus pa ni tshad med pa źes bya’o. gal te bdag gis ñin gcig la źes bya ba la sogs pas ni gal te bdag gis ñi ma gcig gis stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams su gtogs pa’i sems can thams cad yoṅs su smin par byas, ñi ma gñis daṅ gsum la sogs pa las de bźin du smin par byas pa nas tshul de lta bus bskal pa dpag tu med, graṅs med, bsam gyis mi khyab par sems can gyi khams smin par byas kyaṅ da duṅ smin par byas pa’i gan na smin par byas pa ni brgya’i cha gcig kyaṅ med pa nas rgyu’i bar du yaṅ med do źes thos kyaṅ mi skrag na sems can yoṅs su smin par byed pa’i brtson ’grus mi zad pa źes bya’o. de la brgya’i cha ni graṅs brgya’i naṅ nas gcig blaṅs pa ste, ’og ma dag la yaṅ de daṅ ’dra bar sbyar ro; graṅs ni mtshuṅs pa ñid de, dper na gaṅs can daṅ cig śog ni ’bigs byed ces bya’o źes bya ba ni rigs kyi yuṅs ’bru ni ma yin pa lta bu’o; cha ni cha śas so; de yaṅ rigs ’dra ba’i ṅo bo yin te, dper na ri rnams kyi cha ni ri’i rtse mo yin gyi, rtsva’i rtse mo ni ma yin pa bźin no; bgraṅ ba ni de yaṅ mtshuṅs pa yin te, dper na ri rab daṅ gaṅs ri źes bya ba’i yuṅs ’bru’aṅ yin źes mi brjod pa bźin no, dpe ’di ’dra dag kho na la len te, dper na ba men la ba laṅ daṅ ’dra’o źes bya’i sbraṅ ma la ma yin pa bźin no; rgyur yaṅ źes bya ba ni smin pa des ma smin pa’i rgyu can du’aṅ mi bzod ces bya bar bstan to. 
de la byaṅ chub sems dpa’i bsod nams kyi tshogs mi zad pa gaṅ źe na? 
tatra katamo bodhisattvasyākṣayaḥ puṇyasaṃbhāraḥ? 
5) What then is the bodhisattva’s imperishable accumulation of merit [or, rather, what is the imperishable vigour (vīrya) in accumulating merit]? 
de la byaṅ chub sems dpa’i bsod nams kyi tshogs mi zad pa gaṅ źe na źes bya ba na bsod nams kyi tshogs sgrub pa’i brtson ’grus mi zad pa gaṅ źe na źes bya ba’i tha tshig go. 
  byaṅ chub sems dpa’i bsod nams ni tshad med de; de la byaṅ chub sems dpas bgraṅ ba ’di ’dra bas ’jug par bya’o: sems can thams cad daṅ, ’das pa daṅ, da ltar byuṅ ba daṅ, ma ’oṅs pa’i slob pa daṅ mi slob pa thams cad daṅ, ñan thos daṅ raṅ saṅs rgyas thams cad kyi bsod nams ji sñed pa, bsod nams de sñed brgyar bsgyur bas de bźin gśegs pa’i sku la spu’i khuṅ bu gcig ’grub bo; de bźin du spu’i khuṅ bu thams cad du gtogs pa’i bsod nams kyi phuṅ po ji sñed pa brgyar bsgyur te, gtan pa med pa’i bsod nams kyi phuṅ po gcig yaṅ dag par bsgrubs pa des de bźin gśegs pa’i sku la dpe byad bzaṅ po gcig ’grub ste, de bźin du dpe byad bzaṅ po thams cad re re nas yoṅs su ’grub bo; dpe byad bzaṅ po thams cad du gtogs pa’i tshad bsod nams kyi phuṅ po ji sñed pa stoṅ du bsgyur te, gtan pa med pa’i bsod nams kyi phuṅ po gcig bsgrubs pa des de bźin gśegs pa’i sku la skyes bu chen po’i mtshan gcig mṅon par ’grub ste, de bźin du sku la skyes bu chen po’i mtshan sum cu re re nas mṅon par ’grub bo; skyes bu chen po’i mtshan sum cur gtogs pa’i bsod nams kyi phuṅ po ji sñed pa stoṅ phrag bcur bsgyur te, gtan pa med pa’i bsod nams kyi phuṅ po gcig yaṅ dag par bsgrubs pa des de bźin gśegs pa’i sku la smin mtshams kyi mdzod spur skyes bu chen po’i mtshan mṅon par ’grub bo; mdzod spur gtogs pa’i bsod nams kyi phuṅ po ji sñed pa de las stoṅ phrag brgyar bsgyur ba’i bsod nams kyi phuṅ po yaṅ dag par bsgrubs pas de bźin gśegs pa’i sku la dbu’i gtsug tor daṅ spyi gtsug bltar mi mthoṅ ba skyes bu chen po’i mtshan mṅon par ’grub bo; gtsug tor du gtogs pa’i bsod nams kyi phuṅ po de las bye ba phrag brgya stoṅ du bsgyur ba de bas kyaṅ lhag pa’i bsod nams kyi phuṅ po yaṅ dag par bsgrubs pa des de bźin gśegs pa’i chos kyi duṅ yoṅs su ’grub par ’gyur te; chos kyi duṅ des de bźin gśegs pa bźed na ’jig rten gyi khams mtha’ yas mu med pa dag dbyaṅs kyis go bar mdzad ciṅ chos ’dul ba bsam pa daṅ dad pa ji lta ba bźin du sems can thams cad kyi dbaṅ po rnams kyaṅ tshim par mdzad do. byaṅ chub sems dpa’i bsod nams kyi tshogs la ’jug pa ’di thos nas mi skrag, mi dṅaṅ źiṅ dṅaṅ bar mi ’gyur ba; ’di ni byaṅ chub sems dpa’i bsod nams kyi tshogs mi zad pa źes bya’o. 
  bodhisattvasya puṇyam apramāṇaṃ, tatra bodhisattvenānayā gaṇanayā praveṣṭavyam: yāvat sarvasattvānāṃ cātītānāṃ ca pratyutpannānāṃ cānāgatānāṃ ca sarvaśaikṣāśaikṣāṇāṃ ca śrāvakāṇāṃ pratyekabuddhānāṃ puṇyaṃ tāvatā puṇyena śataguṇitena tathāgatakāyasyaiko romakūpo niṣpadyeta; evaṃ yāvān sarvaromakūpaparyāpannaḥ puṇyaskandhaḥ śataguṇitas tenaikena samudānītena nirargaḍapuṇyaskandhena tathāgatakāyasyaikam anuvyañjanaṃ niṣpadyeta; evaṃ sarvānuvyañjanāny ekaikaśaḥ pariniṣpadyante; evaṃ yāvān sarvavyañjanaparyāpannapramāṇaḥ puṇyaskandhaḥ sahasraguṇitas tenaikena samudānītena nirargaḍapuṇyaskandhena tathāgatasyaikaṃ mahāpuruṣalakṣaṇam abhiniṣpadyeta; evaṃ kāyasya triṃśadmahāpuruṣalakṣaṇāny ekaikaśo ’bhiniṣpadyeran; yāvāṃs triṃśadmahāpuruṣalakṣaṇaparyāpannaḥ puṇyaskandho daśasahasraguṇitas tenaikena samudānītena nirargaḍapuṇyaskandhena tathāgatakāyasyorṇakośo mahāpuruṣalakṣaṇam abhiniṣpadyeta; yāvān kośaparyāpannaḥ puṇyaskandhas tasmāc chatasahasraguṇitena samudānītena puṇyaskandhena tathagatakāyasyoṣṇīṣaśīrsānavalokitamūrdho mahāpuruṣalakṣaṇam abhiniṣpadyeta; tasmād uṣṇīṣaparyāpannaḥ puṇyaskandhāt koṭiśatasahasraguṇitena tadavaśeṣenāpi tena samudānītena puṇyaskandhena tathāgatasya dharmaśaṅkhaḥ pariniṣpadyeta, tena dharmaśaṅkhena tathāgata ākāṅkṣamāṇo ’nantāparyanteṣu lokadhātuṣu śabdam ādāyet yathā dharmavinayāśayaśraddhayā sarvasattvānām indriyāṇi saṃtarpayet; imaṃ bodhisattvasya puṇyasaṃbhārapraveśaṃ śrutvā nottrasyen na saṃtrasyen na saṃtrāsam āpadyeta; ayaṃ bodhisattvasyākṣayaḥ puṇyasaṃbhāraḥ. 
The bodhisattva’s merit is immeasurable, and the bodhisattva should apply this sort of calculation to it: “So much as is the merit of all beings, of all disciples, both those to be trained and those having completed their training, and isolated buddhas of the past, present and future, by all this merit multiplied by a hundred one pore of the Tathāgata’s body is accomplished; in the same way, so much as is the mass of merit pertaining to all the pores multiplied by a hundred, by that one mass of attained unhindered merit one mark of beauty on the Tathāgata’s body is accomplished; in the same way all the marks of beauty are accomplished one by one; in the same way, so much as is the mass of merit pertaining to all the marks of beauty multiplied by a thousand, by that one mass of attained unhindered merit one characteristic of a great man is accomplished; in the same way the thirty-two characteristics of a great man are accomplished one by one on the body; and so much as is the mass of merit pertaining to the mark on the forehead, by that the attained mass of merit multiplied by a hundred thousand the characteristic of a great man which is the invisible crown of the head is accomplished on the body of the Tathāgata; (p. 47) and that mass of merit pertaining to the crown, by that mass of attained merit multiplied by a thousand billions or even more the Tathāgata’s conch of religion is accomplished,  and by means of that conch of religion the Tathāgata makes a sound in worlds without end and without limit as he wishes, and pleases the senses of all beings according to their faith in and intentions concerned with religion and discipline,” if, having heard this way into the bodhisattva’s accumulation of merit, he does not get frightened, alarmed or scared, then this is the bodhisattva’s imperishable accumulation of merit. 
chos kyi duṅ ni ji lta bur de bźin gśegs pa ston par mdzad pa na ñan pa’i ’khor ñe ba rnams kyis ji ltar thos pa de bźin du ’jig rten gyi khams brgya stoṅ du ma’i pha rol na gnas pa’i sems can rnams kyis kyaṅ de daṅ ’dra bar thos par byed pa’i gsuṅ la bya’o.   
de la byaṅ chub sems dpa’i ye śes kyi tshogs mi zad pa gaṅ źe na? 
tatra katamo bodhisattvasyākṣayo jñānasaṃbhāraḥ? 
6) What then is the bodhisattva’s imperishable accumulation of knowledge [or, rather, what is the imperishable vigour (vīrya) in accumulating knowledge]? 
de la byaṅ chub sems dpa’i ye śes kyi tshogs mi zad pa gaṅ źe na źes bya ba ni byaṅ chub sems dpa’i ye śes kyi tshogs sgrub pa’i brtson ’grus mi zad pa gaṅ źe na źes bya ba’i tha tshig go. 
                          byaṅ chub sems dpa’i ye śes kyi tshogs ni tshad med de; de la byaṅ chub sems dpas bgraṅ ba ’di ’dra bas ’jug par bya’o: stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na sems can gaṅ dag ’khod pa, de dag thams cad dad pas rjes su ’braṅ ba’i ye śes daṅ ldan par gyur kyaṅ, de dag gi chos kyi rjes su ’braṅ ba’i ye śes daṅ ldan pa’i brgya’i char yaṅ ñe bar mi ’gro’o, stoṅ gi cha daṅ, brgya stoṅ gi cha daṅ, bye ba’i cha daṅ, bye ba brgya’i cha daṅ, bye ba stoṅ gi cha daṅ, bye ba brgya stoṅ gi cha daṅ, graṅs daṅ, cha daṅ, bgraṅ ba daṅ, dpe daṅ, rgyur yaṅ ñe bar mi ’gro’o. de bźin du chos kyi rjes su ’braṅ ba’i ye śes daṅ ldan pa rnams ni brgyad pa’i ye śes daṅ ldan pa la’o; brgyad pa’i ye śes daṅ ldan pa rnams ni rgyun du źugs pa’i ye śes daṅ ldan pa la’o; rgyun du źugs pa’i ye śes daṅ ldan pa rnams ni lan cig phyir ’oṅ ba’i ye śes daṅ ldan pa la’o; lan cig phyir ’oṅ ba’i ye śes daṅ ldan pa rnams ni phyir mi ’oṅ ba’i ye śes daṅ ldan pa la’o; phyir mi ’oṅ ba’i ye śes daṅ ldan pa rnams ni dgra bcom pa’i ye śes daṅ ldan pa la’o; dgra bcom pa’i ye śes daṅ ldan pa rnams ni raṅ saṅs rgyas kyi ye śes daṅ ldan pa la’o; raṅ saṅs rgyas kyi ye śes daṅ ldan pa rnams ni bskal pa brgyas ṅes par byuṅ ba’i byaṅ chub sems dpa’i ye śes daṅ ldan pa’i brgya’i char yaṅ ñe bar mi ’gro ba nas dpe daṅ rgyu’i bar du yaṅ ñe bar mi ’gro’o; bskal pa brgyas ṅes par byuṅ ba’i byaṅ chub sems dpa’i ye śes daṅ ldan pa rnams ni bzod pa thob pa’i byaṅ chub sems dpa’i ye śes daṅ ldan pa la’o; bzod pa thob pa’i byaṅ chub sems dpa’i ye śes daṅ ldan pa rnams ni phyir mi ldog pa’i byaṅ chub sems dpa’i ye śes daṅ ldan pa la’o; phyir mi ldog pa’i byaṅ chub sems dpa’i ye śes daṅ ldan pa rnams ni skye ba gcig gis thogs pa’i byaṅ chub sems dpa’i ye śes daṅ ldan pa’i brgya’i char yaṅ ñe bar mi ’gro ba nas dpe daṅ rgyu’i bar du ñe bar mi ’gro’o. stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na sems can gaṅ dag ’khod pa, de dag thams cad skye ba gcig gis thogs pa’i byaṅ chub sems dpa’i ye śes daṅ ldan par gyur kyaṅ, byaṅ chub kyi sñiṅ po la ’dug pa’i byaṅ chub sems dpa’i ye śes daṅ ldan pa’i brgya’i char yaṅ ñe bar mi ’gro ba nas dpe daṅ rgyu’i bar du yaṅ ñe bar mi ’gro’o. ’jig rten gyi khams mtha’ yas mu med pa dag na sems can gaṅ dag ’khod pa, de dag thams cad byaṅ chub kyi sñiṅ po la ’dug pa’i byaṅ chub sems dpa’i ye śes daṅ ldan par gyur kyaṅ, de dag gis de bźin gśegs pa’i gnas daṅ gnas ma yin pa mkhyen pa’i ye śes kyi stobs kyi brgya’i char yaṅ ñe bar mi ’gro ba nas rgyu daṅ dpe’i bar du yaṅ ñe bar mi ’gro’o. de bźin gśegs pa’i stobs daṅ, mi ’jigs pa daṅ, saṅs rgyas kyi chos ma ’dres pa bco brgyad thams cad yoṅs su ’grub pa’i rim pa yaṅ de bźin te, byaṅ chub sems dpa’ gaṅ ye śes kyi tshogs la ’jug pa ’di thos nas mi skrag, mi dṅaṅ źiṅ dṅaṅ bar mi ’gyur ba, ’di ni byaṅ chub sems dpa’i ye śes kyi tshogs mi zad pa źes bya’o. 
                          bodhisattvasya jñānasaṃbhāro ’pramāṇaḥ, tatra bodhisattvenānayā gaṇanayā praveṣṭavyam: ye sattvās trisāhasramahāsāhasralokadhātau sthitās te cet sarve śraddhānusārijñānānvitā bhaveyus teṣāṃ jñānaṃ dharmānusārijñānasya śatatamīm api kalām nopaiti sahasratamīm api śatasahasratamīm api koṭitamīm api śatakoṭitamīm api sahasrakoṭitamīm api śatasahsrakoṭitamīm api kalāṃ saṃkhyām api kalām apy upamām apy upaniṣadam api nopaiti. evaṃ dharmānusārijñānānvitānām aṣṭamakajñānasya; aṣṭamakajñānānvitānāṃ srotaāpannajñānasya; srotaāpannajñānānvitānāṃ sakṛdāgāmijñānasya; sakṛdāgāmijñānānvitānām anāgāmijñānasya; anāgāmijñānānvitānām arhajjñānasya; arhajjñānānvitānāṃ pratyekabuddhajñānasya; pratyekabuddhajnānānvitānāṃ jñānaṃ kalpaśataniryātabodhisattvajñānasya śatatamīm api kalāṃ nopaiti yāvad upamām apy upaniṣadaṃ nopaiti; kalpaśataniryātabodhisattvajñānānvitānāṃ kṣāntipratilabdhabodhisattvajñānasya; kṣāntipratilabdhabodhisattvajñānāvitānām avaivartikabodhisattvajñānasya; avaivartikabodhisattvajñānānvitānāṃ jñānam ekajātipratibaddhabodhisattvajñānasya śatatamīm api kalāṃ nopaiti. ye sattvās trisāhasramahāsāhasralokadhātau sthitās te cet sarva ekajātipratibaddhabodhisattvajñānānvitā bhaveyur bodhimaṇḍaniṣaṇṇabodhisattvajñānasya śatatamīm api kalāṃ nopaiti yāvad upamām apy upaniṣadam api nopaiti. ye sattvā anantāparyanteṣu lokadhātuṣu sthitās te cet sarve bodhimaṇḍaniṣaṇṇabodhisattvajñānānvitā bhaveyus teṣāṃ tathāgatasya sthānāsthānajñānabalasya śatatamīm api kalāṃ nopaiti yāvad upamām apy upaniṣadam api nopaiti. evaṃ tathāgatasya sarvabalavaiśāradyāṣṭādaśāveṇikabuddhadharmapariniṣpattikramaḥ; yo bodhisattva imaṃ jñānasaṃbhārapraveśaṃ śrutvā nottrasyen na saṃtrasyen na saṃtrāsam āpadyeta; ayaṃ bodhisattvasyākṣayo jñānasaṃbhāraḥ. 
The bodhisattva’s accumulation of knowledge is immeasurable, and the bodhisattva should apply this sort of calculation to it: “If all beings in the system of threefold thousand great thousand worlds all had the knowledge of a faith-follower, their knowledge would not amount even to one hundreth part of that of one having the knowledge of a follower of the teaching, it would not amount to one thousandth part, hundred thousandth part, ten millionth part, billionth, ten billionth, thousand billionth part, any number, any part, any example, even any comparison.  Thus also with those having knowledge in accordance with religion compared with one with the knowledge of the eighth stage,  those with the knowledge of the eighth stage compared with one with the knowledge of one who has entered the stream,  those with the knowledge of one who has entered the stream compared with one with the knowledge of the one returning only once,  those with the knowledge of one returning only once compared with one with the knowledge of one never returning,  those with the knowledge of one never returning compared with one with the knowledge of an arhat,  those with the knowledge of an arhat compared with one with the knowledge of an isolated buddha,  [the knowledge of] those with the knowledge of an isolated buddha does not amount to one hundredth part of the [knowledge] of one with the knowledge of a bodhisattva, perfected through a hundred aeons,  it would not amount to even any example, any comparison; those with the knowledge of a bodhisattva perfected through a hundred aeons compared with one with the knowledge of of a bodhisattva who has attained tolerance,  those with the knowledge of a bodhisattva who has attained tolerance compared with one with the knowledge of a bodhisattva who never turns back,  [the knowledge of] those with the knowledge of a bodhisattva who never turns back does not amount to a hundredth part of [the knowledge of] a bodhisattva hindered by only one birth,  it would not amount to any example, any comparison; even if the beings in this system of threefold thousand great thousand worlds had the knowledge of a bodhisattva hindered by only one birth, it would not amount to even one hundredth part of the knowledge of a bodhisattva sitting in the place of awakening,  it would not amount even to any example, any comparison; even if the beings in the endless systems of threefold thousand great thousand worlds (p. 49) had the knowledge of a bodhisattva sitting in the place of awakening, it would not amount even to one hundredth part of the Tathāgata’s power of knowledge of the possible and impossible,  it would not amount even to any example, any comparison,” such is the bodhisattva’s gradual accomplishment of all the powers, intrepidities and eighteen special qualities of a Buddha, and when the bodhisattva, having heard this way into the accumulation of merit, does not get frightened, alarmed or scared, then this is the bodhisattva’s imperishable accumulation of knowledge. 
stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na źes bya ba la sogs pas ni stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na sems can ji sñed yod pa, de dag thams cad dad pas rjes su ’braṅ ba’i ye śes daṅ ldan par ’gyur la, chos kyis rjes su ’braṅ ba’i ye śes daṅ ldan pa gcig cig yod na dad pas rjes su ’braṅ ba’i gaṅ zag de dag gi ye śes gcig tu bsdoms kyaṅ, chos kyis rjes su ’braṅ ba’i gaṅ zag gcig po’i ye śes kyi brgya’i char yaṅ ñe bar mi ’gro ba nas rgyur yaṅ ñe bar mi ’gro ba’i bar du sbyar te, ’og ma dag la yaṅ tshul des bsgre bar bya’o.
de la dad pas rjes su ’braṅ ba ni bdag ñid kyis śes pas rtogs pa med kyi, gźan las thos pa bźin du dad pas ’phags pa’i lam rjes su ’jug pa’o.
chos kyi rjes su ’braṅ ba ni dbaṅ po rnon po gźan gyi driṅ la mi ’jog pa chos kyi tshul daṅ mthun par rig pa daṅ sbyor źiṅ ’jug pa. 
brgyad pa ni rgyun du ’jug pa ste, dgra bcom pa nas thur du bgraṅs na gaṅ zag brgyad kyi daṅ po yin pa’i phyir ro.  rgyun du źugs pa ni mya ṅan las ’das pa’i lam gyi rgyun du źugs pa la bya’o.  lan cig phyir ’oṅ ba ni ’dod pa’i khams kyi bsgoms pas spaṅ bar bya bar ñon moṅs pa drug man chad spaṅs pa ste, ’dod pa’i khams ’dir yaṅ skye ba len pa’i phyir ro.  ñon moṅs pa dgu char spaṅs pa ni phyir ’dod pa’i khams su skye ba’i rgyu med pas phyir mi ’oṅ ba’o.  khams gsum gyi ñon moṅs pa’i dgra ma lus par bcom pa’am, ’jig rten gsum gyis mchod pa’i ’os su gyur pas na dga bcom pa’o.  sems can maṅ po’i don mi mdzad kyi, bdag gcig pu byaṅ chub pa daṅ mya ṅan las ’das pa bsgrub pas na raṅ saṅs rgyas so.  mos pas spyod pa’i sa bźi pa bar chad med pa’i tiṅ ṅe ’dzin thob pa la bskal pa brgyas ṅes par byuṅ ba’i byaṅ chub sems dpa’ źes bya ste, bskal pa graṅs med pa daṅ po la bskal pa brgya źes btags pa’i phyir ro. ’khor ba thog ma med pa gaṅ nas bzuṅ ste graṅs med pa brtsams śe na? bzaṅ daṅ smon pa’i stobs can daṅ/ sems brtan khyad par ’gro ba yi/ byaṅ chub sems dpa’ graṅs med gsum/ kun tu rtsom par mdzad ces brjod/ ces bśad de; bzaṅ po ni dge ba’o, smon pa ni smon lam ste, de gñis su la yod pa ni bzaṅ ba daṅ smon pa’i stobs can źes bya’o. de la dge ba’i rtsa ba’i stobs can ni mi mthun pa’i phyogs kyis zil gyis mi non pa’i phyir ro. smon lam gyi stobs can ni rtag tu dge ba’i bśes gñen daṅ phrad pa’i phyir ro. sems brtan pa ni mi dge ba’i grogs pos mos pa bzlag kyaṅ byaṅ chub kyi sems yoṅs su mi gtoṅ ba’i phyir ro. khyad par du ’gro ba ni tshe ’di daṅ phyi ma la dge ba’i chos ’phel ba daṅ yoṅs su mi ñams pa’i phyir ro. de ltar gaṅ gi tshe dge ba’i rtsa ba daṅ smon lam gyi stobs daṅ sems brtan pa de bar ma dor mi ldog pa daṅ khyad par du ’gro ba ste, yon tan cuṅ zad kyis chog par mi ’dzin pa de nas bzuṅ ste, graṅs med pa gsum rtsom mo.  sa daṅ po rab tu dga’ ba thob pa ni bzod pa thob pa’i byaṅ chub sems dpa’ źes bya ste, gaṅ zag daṅ chos la mṅon par źen pa spaṅs nas stoṅ pa ñid kyi don la bzod pa rab tu thob pa’i phyir ro.  sa brgyad pa mi g-yo ba thob pa ni phyir mi ldog pa’i byaṅ chub sems dpa’ źes bya ste, mtshan ma daṅ mtshan ma med pa la sogs pa’i rtog pa thams cad spaṅs nas der mi ldog pa’i phyir ro.  skye ba gcig gis thogs pa ni gleṅ gźi’i skabs su bśad zin to; v. fol. 26b7-27a1.  byaṅ chub kyi sñiṅ po la ’dug pa ni mṅon par saṅs rgyas pa’i phyir byaṅ chub kyi sñiṅ por ’dug la mṅon par saṅs rgyas pa ñid ni ma yin pa’o.  gnas daṅ gnas ma yin pa mkhyen pa’i ye śes ni dge bas mtho ris su skye ba daṅ, mi dge bas ṅan soṅ du skye ba gnas yin pa daṅ; dge bas ṅan soṅ du skye ba daṅ, mi dge bas mtho ris su skye ba gnas ma yin pa la sogs pa mkhyen pa’o. saṅs rgyas kyi chos gźan rnams ni yi ge maṅs su dogs nas ma bris te, śes rab kyi pha rol tu phyin pa la sogs pa las ’byuṅ ba bźin du rig par bya’o.   
de la byaṅ chub sems dpa’i śes rab kyi tshogs mi zad pa gaṅ źe na? 
tatra katamo bodhisattvasyākṣayaḥ prajñāsaṃbhāraḥ? 
7) What then is the bodhisattva’s imperishable accumulation of insight [or, rather, what is the imperishable vigour (vīrya) in accumulating insight]? 
de la byaṅ chub sems dpa’i śes rab kyi tshogs mi zad pa gaṅ źe na źes bya ba ni byaṅ chub sems dpa’i śes rab kyi tshogs bsgrub pa’i brtson ’grus mi zad pa gaṅ źe na źes bya ba’i tha tshig go. 
gaṅ sems can thams cad kyi sems kyi spyod pa la ’jug pa śes pa, de ni śes rab kyi tshogs mi zad pa’o: sems can thams cad kyi ’das pa daṅ, ma ’oṅs pa daṅ, da ltar byuṅ ba’i sems ji sñed pa, de dag sems can gcig gi sems kyi ’jug pa gcig la yod par gyur la, tshul ’dis sems can thams cad de sñed du tshad med pa’i sems kyis gaṅ bar gyur te; ’das pa daṅ, ma ’oṅs pa daṅ, da ltar byuṅ ba’i sems can thams cad kyi ’dod chags daṅ, źe sdaṅ daṅ, gti mug gaṅ dag yin pa, de dag thams cad sems can gcig gi sems gcig la yod par gyur la, rnam graṅs ’dis sems can thams cad de sñed du tshad med pa’i ñon moṅs pas gaṅ ba’i sems su gyur na yaṅ, de la byaṅ chub sems dpas gaṅ śes rab kyi tshogs gcig bsgrubs pas sems can de dag gi sems su gtogs pa’i sems bskyed pa ji sñed pa’i sems bskyed pa de dag thams cad so so’i dmigs pa byuṅ ste, źig ciṅ źu ba rnams śes par ’gyur ba, de lta bu’i śes rab kyi tshogs bskyed par bya’o. śes rab des kyaṅ sems can de dag gi sems su snaṅ ba daṅ ñon moṅs par snaṅ ba dus gsum daṅ ldan pa gaṅ yaṅ mi śes pa med do. 
yat sarvasattvacittacaryāpraveśajñānaṃ so ’kṣayaḥ prajñāsaṃbhāraḥ: yāvanti sarvasattvānām atītāny anāgatāni ca pratyutpannāni ca cittāni tāni ced ekasattvasyaikasmiṃś cetasa ābhoge bhaveyur, anena nayena sarvasattvāś cet tāvadbhir apramāṇaiś cittaiḥ paripūrṇā bhaveyur; ye sarvasattvānām atītā anāgatāś ca pratyutpannāś ca rāgā dvesā mohās te cet sarva ekasattvasyaikasmiṃś cetasi bhaveyur, anena paryāyena sarvasattvāś cet tāvadbhir apramāṇaiḥ kleśaiḥ paripūrṇacittā api bhaveyuḥ; tatra bodhisattvo yenaikena saṃbhṛtena prajñāsaṃbhāreṇa yāvantāś cittotpādas teṣāṃ sattvānām cittaparyāpannās te sarve cittotpādāḥ ālaṃbanam praty utpannā bhagnavilīnā jñāyante, tādṛśaṃ prajñāsaṃbhāram utpādayet; na syāt teṣāṃ sattvānāṃ traikālikānāṃ cittābhāsānāṃ kleśābhāsānāṃ ca kiṃcid ajñānam. 
The imperishable accumulation of insight is the knowledge of penetrating the mental behaviour of all beings: “Even if the thoughts of all living beings, past, present and future, were found in one mental effort of one living being, and, in this way, even if all living beings were filled with an immense number of such thoughts, even if the cupidity, aversion and bewilderment of all living beings, past, present and future, were all found in one thought of one living being, by this order of things, if all living beings were filled with an immense number of such thoughts, in relation to this the bodhisattva develops such an accumulation of insight, by means of which accumulation, being accumulated, all productions of thought included in the minds of those living beings would be known, each one arisen in connection with its proper object, then broken up and melted away. And by that insight there would be no absence of knowledge whatsoever concerning the manifestations of thoughts and vices in the three times of those living beings.”. 
sems can thams cad kyi sems kyi spyod pa ni sems can kha cig ’dod chags spyod pa daṅ, kha cig źe sdaṅ spyod pa daṅ, kha cig gti mug spyod pa daṅ, kha cig ṅa rgyal spyod pa daṅ, kha cig rnam par rtog pa la spyod pa’i ’jug pa śes pa ni sems can gyi spyod pa de dag rtogs pa ste; de yaṅ ji ltar rtogs par byed ce na? sems can thams cad kyi ’das pa daṅ, ma ’oṅs pa daṅ, da ltar byuṅ ba’i sems ji sñed pa źes bya ba la sogs pa gsuṅs te, dus gsum gyi sems can thams cad gyi sems sems can gcig gi sems kyi ’jug pa gcig la yod par gyur pa, de lta bu’i tshul du sems can gñis daṅ gsum la sogs pa sems can thams cad de sñed du tshad med pa’i sems kyis gaṅ bar gyur pa daṅ ’dod chags daṅ źe sdaṅ la sogs pa ñon moṅs pas gaṅ ba’i sems su gyur pa yaṅ de daṅ ’dra bar sbyar te, de lta bur gyur pa’i sems can gyi sems daṅ ñon moṅs pa śes par bya ba’i śes rab kyi tshogs gcig bsgrubs pas ma lus par śes par ’gyur ba de lta bu’i śes rab kyi tshogs bskyed par bya’o źes bya bar sbyar ro. so so’i dmigs pas byuṅ ba ni gzugs daṅ sgra la sogs pa la dmigs nas byuṅ ba’o; źig pa ni sems daṅ ñon moṅs pa byuṅ nas ’das pa’i dus su źig pa’o; źu ba ni da ltar byuṅ nas ’jig pa la bltas pa daṅ ’byuṅ bar ’gyur ba’o. śes rab des kyaṅ źes bya ba la sogs pas ni da ltar byuṅ ba’i sems daṅ ñon moṅs pa’i goṅ du smos pa lta bu maṅ po śes par ma zad kyi, dus gsum daṅ ldan pa ma lus par śes pa ston to. 
btsun pa śa ra dva ti’i bu, ’di lta ste dper na: nam mkha’ ’dis ma khyab pa gaṅ yaṅ med do; de bźin du byaṅ chub sems dpa’i śes rab ’dis kyaṅ sems can de dag gi sems su snaṅ ba’am, ñon moṅs par snaṅ ba dus gsum daṅ ldan pa, de dag gsal bar ma gyur pa’am, yoṅs su mi śes pa med de. 
tad yathāpi nāma, bhadanta śāradvatīputra, nāsti kiṃcid anenākāśenāvyaptam, evam eva nāsti kaścit teṣāṃ sattvānāṃ traikālikaś cittapratibhāso vā kleśapratibhāso vāprakāśito ’parijñāto ’nayā bodhisattvasya prajñayā. 
Reverend Śāradvatīputra, just as there is nothing which is not pervaded by space, just so there is no manifestation of thought or vice of those living beings which is not illumined and thoroughly known by the insight of that bodhisattva. 
 
’di ni byaṅ chub sems dpa’i śes rab kyi tshogs mi zad pa źes bya’o. 
ayaṃ bodhisattvasyākṣayaḥ prajñāsaṃbhāraḥ. 
This is the bodhisattva’s imperishable accumulation of insight. 
 
de la byaṅ chub sems dpa’i saṅs rgyas kyi chos thams cad yaṅ dag par bsgrub pa’i tshogs mi zad pa gaṅ źe na? 
tatra katamo bodhisattvasyākṣayaḥ sarvabuddhadharmasamudānayasaṃbhāraḥ? 
8) What then is the imperishable accumulation of the attainment of all Buddha-qualities [or, rather, what is the imperishable accumulation of vigour (vīrya) in attaining all the Buddha-qualities]? 
de la byaṅ chub sems dpa’i saṅs rgyas kyi chos thams cad yaṅ dag par bsgrub pa’i tshogs mi zad pa gaṅ źe na źes bya ba ni saṅs rgyas kyi chos thams cad yaṅ dag par bsgrub pa’i brtson ’grus kyi tshogs mi zad pa gaṅ źe na źes bya ba’i tha tshig go. 
gaṅ dge ba’i rtsa ba’i tshogs thams cad bsags pa daṅ, pha rol tu phyin pa thams cad kyi tshogs bsags pa daṅ, byaṅ chub kyi phyogs kyi chos thams cad bsags pa gaṅ yin pa, de ni saṅs rgyas kyi chos thams cad yaṅ dag par bsgrub pa’i tshogs mi zad pa’o. daṅ po sems bskyed pa nas bzuṅ ste byaṅ chub kyi sñiṅ po la ’dug gi bar du byaṅ chub tu sems bskyed pa’i dmigs pa daṅ sbyor ba bsags pa gaṅ yin pa, dge ba’i sems bskyed pa’i tshogs gaṅ dag gis saṅs rgyas kyi chos thams cad yaṅ dag par bsgrubs pa, ’di ni byaṅ chub sems dpa’i saṅs rgyas kyi chos thams cad yaṅ dag par bsgrub pa’i tshogs mi zad pa źes bya ste. 
yaḥ sarvakuśalamūlasaṃbhāropacayaḥ sarvapāramitāsaṃbhāropacayaś ca sarvabodhipakṣikadharmasaṃbhāropacayaś ca so ’kṣayaḥ sarvabuddhadharmasamudānayasaṃbhāraḥ. prathamacittotpādaprabhṛti yāvad bodhimaṇḍaniṣadanād yo bodhicittotpādālambanaprayogopacayo, yaiś ca kuśalacittotpādasaṃbhāraiḥ sarvabuddhadharmāḥ samudānītā, ayaṃ bodhisattvasyākṣayaḥ sarvabuddhadharmasamudānayasaṃbhāraḥ. 
The imperishable accumulation of attaining all Buddha-qualities is piling up the accumulation of all roots of good, piling up the accumulation of all the perfections, piling up the accumulation of all moments of existence conducive to awakening. Piling up practice with the thought of awakening as the object, from the first production of the thought of awakening to sitting in the place of awakening, the accumulation of good thoughts by means of which all qualities of a Buddha are attained, this is the bodhisattva’s imperishable accumulation of attaining all Buddha-qualities. 
dge ba’i rtsa ba ni śes rab rnam pa gsum daṅ ldan pa la sogs pa ste, de dag daṅ pha rol tu phyin pa daṅ byaṅ chub kyi phyogs kyi chos thams cad bsags pas ni stobs daṅ mi ’jigs pa la sogs pa ’grub par byed pas saṅs rgyas kyi chos thams cad yaṅ dag par bsgrub pa’i tshogs źes bya’o, de ñid mdor bsdus nas gsal bar bstan pa’i phyir daṅ po sems bskyed pa nas bzuṅ ste źes bya ba la sogs pa gsuṅs so. daṅ po sems bskyed pa nas mṅon par byaṅ chub pa’i bar na gaṅ ji tsam du bdag daṅ gźan gyi don bya bar sems śiṅ dmigs pa daṅ, bdag daṅ gźan gyi don sgrub par sbyor ba la sogs pa gaṅ dag gis saṅs rgyas kyi chos thams cad yaṅ dag par sgrub pa źes tshig rnam par sbyar ro. 
btsun pa śa ra dva ti’i bu, brgyad po de dag ni byaṅ chub sems dpa’ rnams kyi brtson ’grus yaṅ dag par blaṅ ba’o. 
aṣṭāv amūni, bhadanta śāradvatīputra, bodhisattvānāṃ vīryasamādānāni. 
These eight, reverend Śāradvatīputra, are the bodhisattvas’ eight assumptions of vigour. 
 
btsun pa śa ra dva ti’i bu, gźan yaṅ byaṅ chub sems dpa’ rnams kyi brtson ’grus mi zad pa gaṅ lus kyi dge ba’i las kyi rten daṅ, ṅag gi dge ba’i las kyi rten daṅ, yid kyi dge ba’i las kyi rten to. de ci’i phyir źe na? brtson ’grus gaṅ ji sñed pa, de dag thams cad lus daṅ, ṅag daṅ, sems daṅ ldan pa’i phyir te, 
punar aparaṃ, bhadanta śāradvatīputra, bodhisattvānām akṣayaṃ vīryaṃ yā kuśalakāyakarmapratiṣṭhā, kuśalavākkarmapratiṣṭhā, kuśalamanaḥkarmapratiṣṭhā. tat kasya hetoḥ? yad yāvad vīryaṃ tat sarvaṃ kāyavākcittasahagatam. 
[2. Teaching all the gates of vigour (vīryamukha):] Further, reverend Śāradvatīputra, (p. 50) the imperishable vigour of bodhisattvas is the basis of the body’s good actions, the basis of speech’s good actions, the basis of mind’s good actions. Why? Because all that is vigour is associated with body, speech and mind. 
brtson ’grus thams cad kyi sgo bstan pa’i dbaṅ du byas nas gaṅ lus kyi dge ba’i las kyi rten daṅ źes bya ba la sogs pa gsuṅs te, sgo gsum nas dge spyod do cog gi rten ni brtson ’grus yin pa’i phyir ro. ci’i phyir sgo gsum nas dge spyod do cog gi rten brtson ’grus yin sñam nas de ci’i phyir źe na źes dris pa daṅ brtson ’grus gaṅ ji sñed pa, de dag thams cad lus daṅ, ṅag daṅ, sems daṅ ldan pa’i phyir te źes gsuṅs so. The "gates" of all vigour (vīryamukha), then, are three: body (kāya), speech (vāk) and mind (citta). 
lus daṅ ṅag gi brtson ’grus pas sems kyi brtson ’grus ñid mchog ces bśad do. 
kāyavāgvīryābhāṃ cittavīryam evotkṛṣtaṃ smṛtam. 
[3. All vigour is subsumed under vigour in thought (cittavīrya) including insight and expedient means (prajñopāyaparigṛhīta):] But vigour in thought is according to tradition superior to vigour in body and speech. 
sgo gsum daṅ ldan pa’i brtson ’grus rnam pa thams cad du ’dra yaṅ źe na? thabs daṅ śes rab kyis zin pa’i sems kyi brtson ’grus kyis brtson ’grus thams cad mdor bsdus pa’i dbaṅ du byas nas lus daṅ ṅag gi brtson ’grus pas sems kyi brtson ’grus ñid mchog ces bśad do źes bya ba la sogs pa gsuṅs te, lus daṅ ṅag gi sgo nas brtson ’grus ’byuṅ ṅo cog kyaṅ sems kyis kun nas bslaṅs pa yin pas na sems kyi brtson ’grus mchog ces bśad do – ... prajñopāyaparigṛhītena cittavīryeṇa sarvavīryaṃ saṃkṣiptam ...
de bas na mdo las kyaṅ: ’jig rten ni sems kyis khrid do, sems kyis draṅs so. de bźin du: sems kyis saṅs rgyas byed pa ste, sems ñid kyis mthoṅ ba’o; sems ñid ṅa yi saṅs rgyas te, sems ñid de bźin gśegs pa’o, źes bya ba la sogs pa gsuṅs so. "Thus it is also stated in the sūtra: The world is lead by thought, the world is ruled by thought..." The first sūtra-quotation is the same as in Msa. p. 1516-7: yathoktaṃ bhagavatā: cittenāyaṃ loko nīyate, cittena parikṛṣyate, cittasyotpannasyotpannasya vaśe vartate iti. (ṭ seems not to have read the ayam included in Msa, thereby giving correct metre). Saṃyutta I, p. 39 reads: cittena nīyati loko, cittena parikissati, cittassa ekadhammassa sabbeva vasam anvagu. Cf. also Msa tr. p. 252 n. 6. 
de la sems kyi brtson ’grus gaṅ źe na? 
tatra katamac cittavīryam? 
What then is vigour of thought? 
 
sems kyi ’jug pa daṅ sems gnas pa ste. 
cittapravṛttiś cittasthitiś ca. 
Activity of thought [which is expedient means (upāya), under which embarking upon the different practices of the bodhisattva is subsumed] and stillness of thought [which is insight (prajñā),