The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 312
Daśasāhasrikāprajñāpāramitā
– Chapter 12 - Transcending all thoughts and views –
Source: https://read.84000.co/translation/toh10.html
More Analysis of Mahayana Sutras : https://www.gilehtblog.com/2022/07/toc-400.html
[Note: The two truths are:
T1: conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means, merely labeled / imputed / imagined / created by the mind in dependence of its conditioning / karma (in cycle), not completely non-existence;
T2: emptiness of inherent existence, not real existence;
U2T: those two truths, like any other pair of apparent opposites, are inseparable, interdependent, co-defined, co-relative, co-dependent, co-emergent, co-evolving, co-ceasing / co-transcended, in harmony, in 'Union' <==> thus empty of inherent existence.
They are tools to help us to get to the 'inconceivable' by refuting what 'Reality as it is' is not:
all extreme views like: existence / dharma / causality / functionality, non-existence / non-dharma / non-causality / non-functionality, both together, neither; difference / manyness / diversity / duality, identity / oneness / sameness / non-duality, both together, neither; permanence / continuity / eternity, impermanence / discontinuity / annihilation, both together, neither; individuality, collectivity, universality, a combination of those, none of those; subjectivity, relation / action / process, objectivity, a combination of those, none of those; the 1st truth alone / dependent origination [T1], the 2nd truth alone / mere-emptiness [T2], both two truths together as if different and in opposition [2T], neither of the two truths as if identical and one [1T,]; 'this', 'non-this', both together, neither – for whatever 'this' is.
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The three spheres: ex.
i. The subject / actor / goer / perceiver / knower / acquirer / owner,
ii. The relation / action / going / perceiving / knowing / acquiring / having
iii. The object / result / destination / perceived / known / acquired / possessions / karma / 5 aggregates / body & speech & mind.
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Generalisations:
Whenever it is possible the comments of each section are expressed into a more global context. So they always cover more than just what is said in the various translations. The goal is to make the Big Picture more evident.
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Note: All comments within (i.e. …) or [...] are from the commentator (me), not the translators.)
[Back to Résumés of chapters 1-41]
12. ELIMINATION – Transcending all thoughts, conceptualisation, ideas, views, not by rejecting / eliminating them, but by realising their true nature & dynamic as it is here & now [U2T].
(i.e. Résumé: Bodhisattvas transcend without transcending all thoughts, conceptualisation, ideas, views, tools, adapted skillful means … not by rejecting / eliminating them, but by realising their true nature & dynamic as it is here & now [U2T]. Using them without using them, with skillful means, without any attachment / fixation / absolutes, without apprehending anything in absolute terms, just conventionally / relatively / inter-subjectively.
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Bodhisattvas can transcend / purify all words / concepts / ideas / thoughts / views / actions / practices / goals … by directly realising the true nature & dynamic of the mind and its fabrications [U2T / U3S / Uopp / U2T-2T], the true nature & dynamic of the conditioning / karmic cycle. Thus not accepting / affirming / seeking any view in absolute terms, not rejecting / negating / abandoning / eliminating any valid view in absolute terms.
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Bodhisattvas are unattached even to that unequaled thought of awakening without outflows,
a thought equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas.
Why? Because thoughts [T1] are no thoughts [T2] [U2T].
What is that though? "Here after the production of the first thought of awakening [T1]
they do not see either the production or stopping of any dharma at all [T2] [U2T] —
they do not see its decrease, increase, coming, going, defilement, or purification."
"that thought in which there is no production, no stopping,
no decrease, no increase, no coming, no going, no defilement, and no purification"
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Bodhisattvas may use without using any/all dharmas – physical, conceptual, mental –, but without any attachment / fixation / absolutes. So what was a dharma with outflow (binding), is purified / transmuted into a dharma without outflow (non-binding) by directly realising its true nature & dynamic as it is here & now. Bodhisattvas are unattached to both the dharmas / thoughts with outflow, and the dharmas / thoughts without outflow. Not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.
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From Chapter 2: Bodhisattvas use without using ordinary dharmas, perform without performing ordinary activities, practice without practicing ordinary practices, … but without any grasping / attachment / apprehending / obsession / fixation / reification / reference points / absolutes … thus are not contaminated by them. Why? Because Bodhisattvas are fully aware of the true nature & dynamic as it is [U2T] of all dharmas involved, they are not fooled by illusory appearances, not grasping them, not attached to them, not slaves to them, not creating more karma because of them, not suffering because of them. And that is nirvana here & now. That is the benefits of practicing the perfection of Wisdom, or directly realising the Union of the Two Truths about all dharmas.
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From Chapter 9: The purity of all dharmas:
Because of the state of absolute purity bodhisattvas do not apprehend (reify, objectify) any dharma [T2] [U2T].
Not being produced, not stopping, not being defilement, not being purification, not appearing, not being apprehended, and not occasioning anything [in absolute terms] is called the purity of all dharmas.
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All dharmas – with or without outflow; wholesome, unwholesome, neutral – are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha.
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Bodhisattva great beings practicing the perfection of wisdom like that [T1] do not apprehend all dharmas, whereby they do not falsely project and do not settle down on reality [T2] [U2T], even with that thought of awakening equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas. Therefore, bodhisattvas are said to be great beings.
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[From chapter 7: The state of no-thought / no-conceptualisation / no-idea / no-view … :]
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Thoughts, concepts, ideas, views have the same nature & dynamic as all other dharmas: appearing but empty; empty of inherent existence [T2] <==> but still conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind [U3S]. They are also like illusions / reflections / mirages / dreams / echos / magical tricks: 'There, but not there.' [U2T]. They are also not existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is. Meaning their true nature & dynamic is indescribable / inconceivable. They have no real origination, duration / change, cessation, just conventionally / relatively / inter-subjectively. So there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate / judge / rank them in absolute terms, just conventionally / relatively / inter-subjectively. So, about them, there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / stop / subtract / not-do in absolute terms, nothing to change / improve / increase / decrease / purify in absolute terms, just conventionally / relatively / inter-subjectively if it helps someone to get closer to the inconceivable liberation Truth [U2T].
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Realising this and acting in accord with it
is the state of no absolute thoughts / conceptualisation / no absolute ideas / no absolute views [T2],
just conventional / relative / inter-subjective ones [T1] [U2T].
To reject / stop all thoughts & concepts is impossible; and wishing for it is falling into an extreme position / suffering.
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So, again, the solution is to think / conceptualise [T1] without thinking / conceptualising [T2] [U2T],
without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes;
without falling into any extreme or middle;
without any duality / di-vision between subject & object & action, cause & causality & effect, right & wrong, movement & rest, samsara & nirvana;
more and more in accord with the Middle Way: not accepting / affirming / seeking / adding / improving / doing in absolute terms, not rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms, just conventionally / relatively / inter-subjectively;
thus more and more in accord with the transcendent perfection of wisdom;
more and more in accord with the inconceivable true nature & dynamic of Reality as it is;
more and more in accord with the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T]
beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
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Not perceiving / apprehending thoughts, concepts, ideas, views … or their marks / characteristics / properties / attributes / qualities / relations / oppositions / activities / signs / names / labels in absolute terms – or their complete non-existence – in absolute terms, just conventionally / relatively / inter-subjectively
Using them conventionally [T1], but never in absolute terms [T2] [U2T].)
Then venerable Śāriputra said to the Lord,
"Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be 'great beings.' "
"Śāriputra," replied the Lord, (i.e. continuation of a discussion at the end of the previous chapter)
"be confident in your readiness to explain the sense in which bodhisattvas are said to be great beings."
Śāriputra then explained,
"Lord, they reveal the Dharma to beings to eliminate [to transcend: not accepting, not rejecting]
the view of a self and, similarly,
the view of a being, a living being, a person, one who lives, an individual, one born of Manu, a child of Manu, one who does, one who makes someone else do, a motivator, one who motivates, one who feels, one who makes someone else feel, one who knows, and one who sees.And by way of not apprehending anything they reveal the Dharma to beings to eliminate [transcend by realising their true nature & dynamic as it is here & now [U2T]]
the view of annihilation [discontinuity / impermanence],
the view of permanence [continuity / permanence],the view of existence, and
the view of non-existence,
[the view of both existence and non-existence together,]
[the view of neither existence nor non-existence];the view of aggregates,
the view of constituents,
the view of sense fields,
the view of isolation, andthe view of dependent origination [T1-only],
[the view of emptiness [T2-only],]
[the view of the two truths together, as if different and in opposition [2T],]
[the view of neither of the two truths, as if identical and one [1T]]; andthe view of the perfections,
the view of the dharmas on the side of awakening,
the view of the powers and fearlessnesses,
the view of the distinct attributes of a buddha,
the view of bringing beings to maturity,
the view of the purification of a buddhafield,
he view of awakening,the view of the Buddha,
the view of the Dharma,
the view of the Saṅgha,
the view of turning the wheel of the Dharma, and
the view of complete nirvāṇa.It is in this sense bodhisattvas are said to be great beings."
Then venerable Subhūti asked venerable Śāriputra,
"What causes bodhisattva great beings to have a view about form, and to have a view about feeling, perception, volitional factors, and consciousness, up to to have a view about the distinct attributes of a buddha?"
"Venerable Subhūti," replied Śāriputra,
"bodhisattva great beings practicing the perfection of wisdom
without skill in means apprehend form,
and by way of apprehending it produce a view about it.Similarly, they apprehend feeling . . . perception . . . volitional factors . . . and consciousness,
and by way of apprehending it produce a view about it,up to they apprehend the distinct attributes of a buddha,
and by way of apprehending them produce a view about them.That, venerable Subhūti, causes bodhisattva great beings to have a view about form,
up to have a view about the distinct attributes of a buddha,whereas bodhisattva great beings practicing the perfection of wisdom
with skillful means reveal the Dharma by way of not apprehending anything,
to eliminate [transcend] those views."
Then venerable Subhūti said to the Lord,
"Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be great beings."
"Subhūti, be confident in your readiness to speak!" replied the Lord.
Subhūti then explained, "Lord,
because they are unattached even to that unequaled thought of awakening without outflows,
a thought equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas,
in that sense bodhisattvas are said to be great beings.(i.e. Bodhisattvas may use without using all dharmas – physical, conceptual, mental –, but without any attachment / fixation / absolutes. So what was a dharma with outflow (binding), is purified / transmuted into a dharma without outflow (non-binding) by directly realising its true nature & dynamic as it is here & now. Bodhisattvas are unattached to both the dharmas / thoughts with outflow, and the dharmas / thoughts without outflow. Not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.
From Chapter 2: Bodhisattvas use without using ordinary dharmas, perform without performing ordinary activities, practice without practicing ordinary practices, … but without any grasping / attachment / apprehending / obsession / fixation / reification / reference points / absolutes … thus are not contaminated by them. Why? Because Bodhisattvas are fully aware of the true nature & dynamic as it is [U2T] of all dharmas involved, they are not fooled by illusory appearances, not grasping them, not attached to them, not slaves to them, not creating more karma because of them, not suffering because of them. And that is nirvana here & now. That is the benefits of practicing the perfection of Wisdom, or directly realising the Union of the Two Truths about all dharmas.)
(Notes about outflow:
"Mental afflictions can be called outflows since they "flow out," i.e., they are caused by certain dharmas (said to be "with outflows")."
"Mental defilements or contaminations that "flow out" toward the objects of cyclic existence, binding us to them."
"A term of Jain origin. It refers to uncontrolled thoughts, being distracted by objects, and hence its meaning of "leaks."")
And why?
Because that thought of all-knowing is a thought that is without outflows and does not belong [in the three realms] 216 —
and even to that thought of all-knowing that is without outflows and does not belong [in the three realms]
they are unattached.
That is why they are counted as great beings." 217
Then venerable Śāriputra asked venerable Subhūti,
"Venerable Subhūti, what is the thought of bodhisattva great beings that is equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas?"
"Venerable Śāriputra," replied Subhūti,
"here after the production of the first thought of awakening [T1]
they do not see either the production or stopping of any dharma at all —
they do not see its decrease, increase, coming, going, defilement, or purification [T2] [U2T].Venerable Śāriputra,
that thought in which there is no production, no stopping,
no decrease, no increase, no coming, no going, no defilement, and no purification
— in [F.120.b] which there is no śrāvaka thought, no pratyekabuddha thought, no bodhisattva thought, and no perfectly complete buddha thought —
that, Venerable Śāriputra, is the thought of bodhisattva great beings that is equal to the unequaled,
a thought not shared in common with any śrāvakas or pratyekabuddhas."
Śāriputra then said,
"Venerable Subhūti, you said,
'Even to that thought of all-knowing that is without outflows
and does not belong [in the three realms] they are unattached.'Venerable Subhūti, would not form, then, also be unattached?
Would not feeling, perception, volitional factors, and consciousness also be unattached?"
"Venerable Śāriputra," replied Subhūti,
"form is also unattached. (i.e. Bodhisattvas are unattached to form.)
Feeling, perception, volitional factors, and consciousness are also unattached.
The thirty-seven dharmas on the side of awakening, the powers, the fearlessnesses, the detailed and thorough knowledges,
up to the distinct attributes of a buddha are also unattached."(i.e. Bodhisattvas may use without using all dharmas – physical, conceptual, mental –, but without any attachment / fixation / absolutes. So what was a dharma with outflow (binding), is purified / transmuted into a dharma without outflow (non-binding) by directly realising its true nature & dynamic as it is here & now. Bodhisattvas are unattached to both the dharmas / thoughts with outflow, and the dharmas / thoughts without outflow. Not accepting, not rejecting anything in absolute terms, just conventionally / relatively / inter-subjectively.
From Chapter 2: Bodhisattvas use without using ordinary dharmas, perform without performing ordinary activities, practice without practicing ordinary practices, … but without any grasping / attachment / apprehending / obsession / fixation / reification / reference points / absolutes … thus are not contaminated by them. Why? Because Bodhisattvas are fully aware of the true nature & dynamic as it is [U2T] of all dharmas involved, they are not fooled by illusory appearances, not grasping them, not attached to them, not slaves to them, not creating more karma because of them, not suffering because of them. And that is nirvana here & now. That is the benefits of practicing the perfection of Wisdom, or directly realising the Union of the Two Truths about all dharmas.)
(Notes about outflow:
"Mental afflictions can be called outflows since they "flow out," i.e., they are caused by certain dharmas (said to be "with outflows")."
"Mental defilements or contaminations that "flow out" toward the objects of cyclic existence, binding us to them."
"A term of Jain origin. It refers to uncontrolled thoughts, being distracted by objects, and hence its meaning of "leaks."")
Śāriputra then said, "Venerable Subhūti, you said,
'That thought of all-knowing is without outflows and does not belong [in the three realms].'
Venerable Subhūti, would not the thought of ordinary foolish beings,
then, because it is empty of a basic nature [U2T], also be without outflows and not belong [in the three realms] [in the three realms]?
Would not the śrāvakas' and pratyekabuddhas' thought, and the thought of lord buddhas,
then, because they are empty of a basic nature, also be without outflows and not belong [in the three realms]?"
(i.e. All dharmas – with or without outflow; wholesome, unwholesome, neutral – are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha.)
"Exactly so, Venerable Śāriputra," replied Subhūti.
Śāriputra then asked,
"Venerable Subhūti, would not form,
because it is empty of a basic nature [U2T], also be without outflows and not belong [in the three realms]? [F.121.a]
Would not feeling, perception, volitional factors, and consciousness,
because they are empty of a basic nature, also be without outflows and not belong [in the three realms]?"
(i.e. All dharmas – with or without outflow; wholesome, unwholesome, neutral – are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha.)
"Exactly so, Venerable Śāriputra," replied Subhūti.
Śāriputra then asked,
"Venerable Subhūti, would not the thirty-seven dharmas on the side of awakening, the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha,
because they are empty of a basic nature, also be without outflows and not belong [in the three realms]?"
(i.e. All dharmas – with or without outflow; wholesome, unwholesome, neutral – are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha.)
"Exactly so, Venerable Śāriputra," replied Subhūti.
"The thought of ordinary foolish beings, because it is empty of a basic nature [U2T], is without outflows and does not belong [in the three realms].
All śrāvaka and pratyekabuddha thought, and the thought of lord buddhas, because it is empty of a basic nature [U2T], is also without outflows and does not belong [in the three realms].
Form, because it is empty of a basic nature [U2T], also is without outflows and does not belong [in the three realms], up to consciousness, because it is empty of a basic nature [U2T], is also without outflows and does not belong [in the three realms].
The thirty-seven dharmas on the side of awakening, the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha, because they are empty of a basic nature, are also without outflows and do not belong [in the three realms]."
(i.e. All dharmas – with or without outflow; wholesome, unwholesome, neutral – are primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three kayas, the true Buddha.)
Śāriputra then said,
"Venerable Subhūti, you said 'unattached even to that thought because it is no thought.' 218
Venerable Subhūti, would not no-form, then, also be unattached to form? 219
Would not no-feeling also be unattached to feeling?
Would not no-perception also be unattached to perception?
Would not no-volitional factors also be unattached to volitional factors?
And would not no-consciousness [F.121.b] also be unattached to consciousness?"
(i.e. Bodhisattvas are unattached to form… because it is a no-form…; because the five aggregates are empty of inherent existence [T2] <==> because dependently co-arisen [T1] [U2T], merely labeled / imputed by the mind [U3S].)
"Exactly so, Venerable Śāriputra," replied Subhūti.
(i.e. Bodhisattvas may use without using those dharmas, but without any attachment / fixation / absolutes.)
Śāriputra then asked,
"Venerable Subhūti, would not no-thirty-seven dharmas on the side of awakening, then, also be unattached to the thirty-seven dharmas on the side of awakening,
up to would not no-distinct attributes of a buddha also be unattached to the distinct attributes of a buddha?"
(i.e. Bodhisattvas are unattached to any dharma because it is a no-dharma…; because all dharmas are empty of inherent existence [T2] <==> because dependently co-arisen [T1] [U2T], merely labeled / imputed by the mind [U3S].)
"Exactly so, Venerable Śāriputra," replied Subhūti.
"It is exactly as you say.
No-form is unattached to form.
No-feeling . . . no-perception . . . no-volitional factors . . . and no-consciousness is also unattached to consciousness.
No-constituents . . . no-sense fields . . . no-dependent originations . . . no-dharmas on the side of awakening . . . no-powers . . . no-fearlessnesses . . . no-detailed and thorough knowledges . . .
up to and no-distinct attributes of a buddha are unattached to the distinct attributes of a buddha.
(i.e. Bodhisattvas may use without using those dharmas, but without any attachment / fixation / absolutes.)
"Śāriputra, bodhisattva great beings practicing the perfection of wisdom like that [T1] do not apprehend all dharmas, whereby they do not falsely project and do not settle down on reality [T2] [U2T], even with that thought of awakening equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas. Therefore, bodhisattvas are said to be great beings.
This was the twelfth chapter, "Elimination of Views," of "The Perfection of Wisdom in Eighteen Thousand Lines."
Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)
Chapter 0 – Introduction to the Sutra
Chapter 1 – Introduction / the Assembly
Chapter 2 – Production of the Thought
Chapter 3 – Designation
Chapter 4 – Equal to the Unequal
Chapter 5 – Tongue
Chapter 6 – Subhūti
Chapter 7 – Entry into flawlessness
Chapter 8 – The Religious Mendicant Śreṇika
Chapter 9 – Causal Signs
Chapter 10 – Illusion-like
Chapter 11 – Embarrassment
Chapter 12 – Elimination of Views
Chapter 13 – The Six Perfections
Chapter 14 – Neither Bound nor Freed
Chapter 15 – Meditative Stabilization
Chapter 16 – Dhāraṇī Gateway
Chapter 17 – Level Purification
Chapter 18 – The Exposition of Going Forth in the Great Vehicle
Chapter 19 – Surpassing
Chapter 20 – Not Two
Chapter 21 – Subhūti
Chapter 22 – Śatakratu
Chapter 23 – Hard to Understand
Chapter 24 – Unlimited
Chapter 25 – Second Śatakratu
Chapter 26 – Getting Old
Chapter 27 – Reliquary
Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening
Chapter 29 – Different Tīrthika Religious Mendicants
Chapter 30 – The Benefits of Taking Up and Adoration
Chapter 31 – Physical Remains
Chapter 32 – The Superiority of Merit
Chapter 33 – Dedication
Chapter 34 – Perfect Praise of the Quality of Accomplishment
Chapter 35 – Hells
Chapter 36 – Teaching The Purity of all Dharmas
Chapter 37 – Nobody
Chapter 38 – Cannot Be Apprehended
Chapter 39 – The Northern Region
Chapter 40 – The Work of Māra
Chapter 41 – Not Complete Because of Māra
Chapter 42 – Revealing the World
Chapter 43 – Inconceivable
Chapter 44 – Made Up
Chapter 45 – A Boat
Chapter 46 – Teaching the Intrinsic Nature of All Dharmas
Chapter 47 – Taming Greed
Chapter 48 – A Presentation of the Bodhisattvas' Training
Chapter 49 – Irreversibility
Chapter 50 – Teaching the Signs of Irreversibility
Chapter 51 – Skillful means
Chapter 52 – Completion of the Means
Chapter 53 – The Prophecy about Gaṅgadevī
Chapter 54 – Teaching the Cultivation of Skillful Means
Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]
Chapter 56 – Equal Training
Chapter 57 – Practice
Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]
Chapter 59 – Non-attachment
Chapter 60 – Entrusting
Chapter 61 – Inexhaustible
Chapter 62 – Leaping Above Absorption
Chapter 63 – Many Inquiries about the Two Dharmas
Chapter 64 – Perfectly Displayed
Chapter 65 – Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means
Chapter 66 – A Demonstration of Skillful Means
Chapter 67 – Morality
Chapter 68 – Growing and Flourishing
Chapter 69 – An Explanation of Meditation on The Path
Chapter 70 – An Explanation of Serial Action, Training, and Practice
Chapter 71 – The True Nature of Dharmas That Cannot Be Apprehended
Chapter 72 – Teaching the Absence of Marks
Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters
Chapter 74 – Exposition of the Sameness of Dharmas
Chapter 75 – Exposition of Non-complication –
Chapter 76 – The Armor for Bringing Beings to Maturity
Chapter 77 – Teaching the Purification of a Buddhafield
Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield
Chapter 79 – Teaching the Non Existence of an Intrinsic Nature
Chapter 80 – Teaching that there is No Defilement or Purification
Chapter 81 – Yogic Practice of the Ultimate
Chapter 82 – The Unchanging True Nature of Dharmas
Chapter 83 – Categorization of a Bodhisattva's Training
Chapter 84 – Collection
Chapter 85 – Sadāprarudita
Chapter 86 – Dharmodgata
Chapter 87 – Entrusting
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