ཤེད་བདག་ཤིན་ཏུ་མེད་ཅིང་མྱི་དམྱིགས་ན། དེ་མངོན་པར་འགྲུབ་པར་འགྱུར་བ་ལྟ་ག་ལ་ཡོད། བྱེད་པ་པོ་ཤིན་ཏུ་མྱེད་ཅིང་མྱི་དམྱིགས་ན། དེ་མངོན་པར་འགྲུབ་པར་འགྱུར་བ་ལྟ་ག་ལ་ཡོད། ཚོར་བ་པོ་ཤིན་ཏུ་མྱེད་ཅིང་མྱི་དམྱིགས་ན། དེ་མངོན་པར་འགྲུབ་པར་འགྱུར་བ་ལྟ་ག་ལ་ཡོད། ཤེས་པ་པོ་ཤིན་ཏུ་མྱེད་ཅིང་མྱི་དམྱིགས་ན། དེ་མངོན་པར་འགྲུབ་པར་འགྱུར་བ་ལྟ་ག་ལ་ཡོད། མཐོང་བ་པོ་ཤིན་ཏུ་མྱེད་ཅིང་མྱི་དམྱིགས་ན། དེ་མངོན་པར་འགྲུབ་པར་འགྱུར་བ་ལྟ་ག་ལ་ཡོད།
“Venerable Śāradvatīputra, since the self absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a being absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a life form absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a living being absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a life absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a person absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since an individual absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since one born of Manu absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a child of Manu absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since an agent absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since an experiencer absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; since a knower absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being; and since a viewer absolutely does not exist and cannot be apprehended, how could it be possible that it comes into being?
Emptiness, Perishing, Non-duality