Tuesday, June 14, 2022

Prajnaparamita-18K - Chapter 15 - Dharmas of the Great Vehicle - I - 315

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 315
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 15 - Dharmas of the Great Vehicle - I

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]

15. MEDITATIVE STABILIZATION – Dharmas composing the Great Vehicle: ex. 6 perfections, 18 emptinesses, 108 meditative stabilizations.

(i.e. Résumé: Dharmas composing the Great Vehicle: the 6 perfections, the 18 emptinesses, the 108 meditative stabilizations.
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Bodhisattvas set out in a Great Vehicle –
that includes the six perfections, the eighteen emptinesses, the four emptinesses, the hundred-eight meditative stabilizations.
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[1] The six perfection are: the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom. Bodhisattvas practice [T1] without practicing [T2] [U2T] the six perfection for the benefits of all sentient beings, with the thought of awakening connected with the knowledge of all aspects, by way of not apprehending anything, without any attachment / fixation / absolutes [T2] [U2T]. Thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now, with the inconceivable Union of the Two Truths [U2T] free from all extremes & middle.
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[2] The eighteen emptiness: All apparent dharmas – physical / body, conceptual / speech, mental / mind; all phenomena in both samsara & nirvana, with their marks / signs ... and names / labels; all subjects / inner, relations / actions / processes / both inner and outer together, objects / outer; all conditioned or unconditioned; all matter-energy, space & time; all apparent opposites (ex. existence & non-existence, difference & identity, permanence & impermanence …); even the two truths themselves; even the Union of the Two Truths / the True nature of Reality as it is / Suchness / Ground / Basis / Source beyond all extremes & middle; even the three Jewels and the three inseparable kayas; – are empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1], merely labeled / imputed by the mind [U3S]. One aspect / truth implies / proves / enables the other (<==>) [U2T]. All dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
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[3] The four emptinesses: The sixteen emptinesses are condensed into four emptinesses –refuting the four extremes: existence, non-existence, both together, neither.
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[4] The hundred-eight meditative stabilizations are: see below.)

[0. THE GREAT VEHICLE:]

Then venerable Subhūti inquired of the Lord,
"Lord, what is the Great Vehicle of bodhisattva great beings?
Lord, to just what extent should bodhisattva great beings be known to have set out in the Great Vehicle? 246
(From 246: "How have bodhisattva great beings come to set out in the Great Vehicle?")
Where will the Great Vehicle have set out? 247
(From 247: the response is, "from the three realms")
Where will the Great Vehicle stand? 248
(From 248: "A bodhisattva is a Great Vehicle that carries many people, in the sense that a bodhisattva supports or is responsible for their welfare, as in the colloquial "she has been carrying them all since they became unemployed.")
Who will go forth in the Great Vehicle?"


[1. THE SIX PERFECTIONS:]

Subhūti having said asked this, the Lord said to him,

"Subhūti, in regard to what you have asked ‍— 'Lord, what is the Great Vehicle of bodhisattva great beings?‍ ‍—

'Subhūti, the Great Vehicle of bodhisattva great beings is this: the six perfections.


And what are the six?

They are the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom.


"What is the perfection of giving? 


Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects cause the giving 249 of inner and outer things as gifts, and, having made those wholesome roots into something shared in common by all beings, by way of not apprehending anything grow them into unsurpassed, perfect, complete awakening. That is the bodhisattva great beings' perfection of giving."


"Lord, what is the bodhisattva great beings' perfection of morality?" asked Subhūti.


The Lord said, "Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects by way of not apprehending anything personally take up and pursue the ten wholesome actions and cause other beings as well to take up the ten wholesome actions, to enter into and be established in them. That is the bodhisattva great beings' untarnished perfection of morality."


"Lord, what is the bodhisattva great beings' perfection of patience?" asked Subhūti.


The Lord said, "Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects, personally in possession of complete patience, cause others as well to be patient, and that by way of not apprehending anything. That is the bodhisattva great beings' perfection of patience."


"Lord, what is the bodhisattva great beings' perfection of perseverance?" asked Subhūti.


The Lord said, "Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects do not personally forsake persevering in the five perfections, and cause others as well to persevere in the five perfections, and that by way of not apprehending anything. That is the bodhisattva great beings' perfection of perseverance."


"Lord, what is the bodhisattva great beings' perfection of concentration?" asked Subhūti.


The Lord said, "Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects, with skillful means personally become absorbed in concentration, and, without taking birth through its power, cause others to take up concentration as well, and that by way of not apprehending anything. That is the bodhisattva great beings' perfection of concentration."


"Lord, what is the bodhisattva great beings' perfection of wisdom?"


The Lord said, "Here, Subhūti, bodhisattva great beings with the thought of awakening connected with the knowledge of all aspects by way of not apprehending anything personally do not settle down on all dharmas, and they analytically understand the nature of all dharmas. They also cause others as well not to settle down on all dharmas, and to analytically understand the nature all dharmas. That is the bodhisattva great beings' perfection of wisdom. [B11]


"That, Subhūti, is the Great Vehicle of bodhisattva great beings.


[2. THE EIGHTEEN EMPTINESSES:] (i.e. All dharmas – physical / body, conceptual / speech, mental / mind; all phenomena in both samsara & nirvana, with their marks / signs .. and names / labels; all subject / inner, relation / action / process / both inner and outer together, object / outer; all conditioned or unconditioned; all matter-energy, space & time; all apparent opposites; even the two truths themselves; even the Union of the Two Truths / the True nature of Reality as it is / Suchness / Ground / Basis / Source beyond all extremes & middle; even the three Jewels and the three inseparable kayas – are empty of inherent existence <==> because dependently co-arisen, merely labeled / imputed by the mind.]

"Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: inner emptiness, outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, the emptiness of the compounded, the emptiness of the uncompounded, the emptiness of what transcends limits, the emptiness of no beginning and no end, the emptiness of non-repudiation, the emptiness of a basic nature, the emptiness of all dharmas, the emptiness of its own mark, the emptiness of not apprehending, the emptiness of a non-existent thing, the emptiness of an intrinsic nature, and the emptiness that is the non-existence of an intrinsic nature.


  1. "What is inner emptiness? (i.e. 1. Emptiness of the inner (1). Emptiness of the subject – refers to dharmas belonging to the subject.)
    It is the emptiness of inner dharmas: the eyes, ears, nose, tongue, body, and thinking mind. There, eyes are empty of eyes because they are neither unmoved 250 nor destroyed. And why? Because that is their basic nature. Ears are empty of ears because they are neither unmoved nor destroyed. And why? Because that is their basic nature. The nose is empty of the nose because it is neither unmoved nor destroyed. And why? Because that is its basic nature. The tongue is empty of the tongue because it is neither unmoved nor destroyed. And why? Because that is its basic nature. The body is empty of the body because it is neither unmoved nor destroyed. And why? Because that is its basic nature. The thinking mind is empty of the thinking mind because it is neither unmoved nor destroyed. And why? Because that is its basic nature.


  1. "What is outer emptiness? (i.e. 2. Emptiness of the outer (2). Emptiness of the objects – refers to object- related dharmas.)
    It is the emptiness of outer dharmas: a form, a sound, a smell, a taste, a feeling, and a dharma. There, a form is empty of a form because it is neither unmoved nor destroyed. And why? Because that is its basic nature. Similarly, a sound . . . a smell . . . a taste . . . a feeling . . . and a dharma is empty of a dharma because it is neither unmoved nor destroyed. And why? Because that is its basic nature.


"That is called outer emptiness.


  1. "What is inner and outer emptiness? (i.e. 3. Emptiness of the outer and inner (3.) Emptiness of the both subject & object together – refers to dharmas which are both subject- related and object- related.)
    The six outer sense fields and the six inner sense fields are the outer and inner dharmas.


"What are inner dharmas empty of outer dharmas?
The inner eyes, ears, nose, tongue, body, and thinking mind are empty of an outer form, sound, smell, taste, feeling, and dharma because they are neither unmoved nor destroyed. And why? Because that is their basic nature. Outer forms, sounds, smells, tastes, feelings, and dharmas are empty of the inner eyes, ears, nose, tongue, body, and thinking mind because they are neither unmoved nor destroyed. And why? Because that is their basic nature.


"That is called inner and outer emptiness.


  1. "What is the emptiness of emptiness? (i.e. 4. Emptiness of emptiness (8).)
    The emptiness of that emptiness that is the emptiness of all dharmas is empty, because it is neither unmoved nor destroyed. And why? Because that is its basic nature.


"That is called the emptiness of emptiness.


  1. "What is great emptiness? (i.e. 5. Great emptiness(4): the ten directions are devoid of the characteristics of the ten directions and that this represents "great emptiness.")
    The eastern direction is empty of the eastern direction, the southern direction empty of the southern direction, the western direction empty of the western direction, and the northern direction empty of the northern direction because they are neither unmoved nor destroyed. The above direction is empty of the above direction, and the below direction is empty of the below direction. Similarly, the intermediate directions are empty of the intermediate directions. And why? Because that is their basic nature.


"That is called great emptiness.


  1. "What is the emptiness of ultimate reality? (i.e. 6. Ultimate emptiness (12). Emptiness of the absolute, of the supreme meaning: Nirvana.)
    Ultimate reality is said to be nirvāṇa. Nirvāṇa is also empty of nirvāṇa because it is neither unmoved nor destroyed. And why? Because that is its basic nature.


"That is called the emptiness of ultimate reality.


  1. "What is the emptiness of the compounded? (i.e. 7. Emptiness of the conditioned (6). Emptiness of the composite, of the three realms.)
    There the compounded is said to be the desire realm, the form realm, and the formless realm. The desire realm is empty of the desire realm, the form realm is empty of the form realm, and the formless realm is empty of the formless because they are neither unmoved nor destroyed. And why? Because that is their basic nature.


"That is called the emptiness of the compounded.


  1. "What is the emptiness of the uncompounded? (i.e. 8. Emptiness of the unconditioned (7). Emptiness of the uncomposite.)
    There the uncompounded is said to be what has no production, no stopping, no destruction, no lasting, and no changing into something else. The uncompounded is empty of the uncompounded because it is neither unmoved nor destroyed. And why? Because that is its basic nature.


"That is called the emptiness of the uncompounded.


  1. "What is the emptiness of what transcends limits? (i.e. 9. Emptiness beyond extremes (9). The absolute emptiness. Emptiness of that which is beyond extremes.)
    That of which a limit is not found transcends limits. Because it is neither unmoved nor destroyed, what transcends limits is empty of what transcends limits. And why? Because that is its basic nature.


"That is called the emptiness of what transcends limits.


  1. "What is the emptiness of no beginning and no end? (i.e. 10. Emptiness of the beginningless and endless (5). Or emptiness of the three stages of becoming. The emptiness of beginningless dharmas / limitlessness: samsara, being, ignorance.)
    That of which a beginning and an end are not found has no middle. That of which there is no beginning, end, or middle has no coming or going. A beginning, middle, and end are empty of a beginning, middle, and end because they are neither unmoved nor destroyed. And why? Because that is their basic nature.


"That is called the emptiness of no beginning and no end.


  1. "What is the emptiness of non-repudiation? (i.e. 11. Emptiness of the indispensable (13). The emptiness of what should not be discarded – emptiness of the Buddha-dharma, of the path.)
    It is the non-rejection of any dharma at all. Non-repudiation is empty of non-repudiation because it is neither unmoved nor destroyed. And why? Because that is its basic nature.


"That is called the emptiness of non-repudiation.


  1. "What is the emptiness of a basic nature? (i.e. [D] 12. Natural emptiness (10). Emptiness of the true nature / essence - the true nature of being emptiness / U2T.)
    The basic nature of all dharmas, be they compounded or uncompounded, is not made by śrāvakas, is not made by pratyekabuddhas, is not made by bodhisattvas, and is not made by tathāgatas, worthy ones, perfectly complete buddhas. A basic nature is empty of a basic nature because it is neither unmoved nor destroyed. And why? Because that is its basic nature.


"That is called the emptiness of a basic nature.


  1. "What is the emptiness of all dharmas? (i.e. 13. Emptiness of all phenomena (15). Emptiness of all dharmas.)
    All dharmas are said to be form, feeling, perception, volitional factors, and consciousness; eyes, ears, nose, tongue, body, and thinking mind; a form, a sound, a smell, a taste, a feeling, and a dharma; eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness; eye contact and ear, nose, tongue, body, and thinking-mind contact; feeling that arises from the condition of eye contact and feeling that arises from the condition of ear, nose, tongue, body, and thinking-mind contact; and dharmas that have form, formless dharmas, compounded dharmas, and uncompounded dharmas. Those are said to be all dharmas. All dharmas are empty of all dharmas because they are neither unmoved nor destroyed. And why? Because that is their basic nature.


"That is called the emptiness of all dharmas.


  1. "What is the emptiness of its own mark? (i.e. 14. Emptiness of specific characteristics (16). Emptiness of defining characteristics.)
    The mark of form is something that shows itself, 251 the mark of feeling is experience, the mark of perception is taking up, the mark of volitional factors is occasioning something, and the mark of consciousness is making conscious. Whatever the marks of compounded dharmas and whatever the marks of uncompounded dharmas, all those dharmas are each empty of their own marks because they are neither unmoved nor destroyed. And why? Because that is their basic nature.


"That is called the emptiness of its own mark.


  1. "What is the emptiness of not apprehending? (i.e. 15. Emptiness of the unobserved (11). Emptiness of the imperceptible: the three times.)
    Any past, future, or present dharma cannot be apprehended. Pasts cannot be apprehended in a future, and futures cannot be apprehended in a past. Presents cannot be apprehended in a past and future. Not apprehending is empty of not apprehending because it is neither unmoved nor destroyed. And why? Because that is its basic nature.


"That is called the emptiness of not apprehending.


  1. "What is the emptiness of a non-existent thing? (i.e. 16/16. [B] Emptiness of the inconcrete (18). Emptiness of non-existence. Emptiness that is the absence of entities. The emptiness of non-existent dharmas.)
    It is that in which nothing can be apprehended. The non-existent thing is empty of the non-existent thing because it is neither unmoved nor destroyed. And why? Because that is its basic nature.


"That is called the emptiness of a non-existent thing.


  1. "What is the emptiness of an intrinsic nature? (i.e. [A] Emptiness of the concrete (17). Emptiness of existence.)
    It is that in which no intrinsic nature can be apprehended. An intrinsic nature is empty of an intrinsic nature because it is neither unmoved nor destroyed. And why? Because that is its basic nature.


"That is called the emptiness of an intrinsic nature.


  1. "What is the emptiness that is the non-existence of an intrinsic nature? (i.e. [C] Emptiness of the essential nature of non-entities (14). The emptiness of both existence and non-existence together.)
    The intrinsic nature of a phenomenon that has arisen from a union does not exist, because phenomena have originated dependently. A union [of dharmas] is empty of a union because it is neither unmoved nor destroyed. And why? Because that is its basic nature.


"That is called the emptiness that is the non-existence of an intrinsic nature.


[3. THE FOUR EMPTINESSES:] (i.e. The sixteen emptinesses are condensed into four emptinesses –refuting the four extremes.)

"Furthermore, Subhūti,
in regard to what is called the emptiness that is the non-existence of an intrinsic nature,
an existent thing is empty of an existent thing, (i.e The emptiness of entities / existence; refuting the extreme of naïve realism.)
a non-existent thing is empty of a non-existent thing, (i.e The emptiness of non-entities / non-existence; refuting the extreme of nihilism / mere-emptiness.)
intrinsic nature is empty of intrinsic nature, and (i.e. The emptiness of an intrinsic nature; refuting a form of monism / radical oneness; refuting the extreme of neither existence nor non-existence together.)
a nature from something else is empty of a nature from something else. (i.e. The emptiness of an entity that is from another; refuting a form of dualism; refuting the extreme of neither existence nor non-existence.) 252


"What is an existent thing? That which is called an existent thing is the five aggregates. There you cannot apprehend those five aggregates, because they have not been produced. Hence an existent thing is empty of an existent thing.


"Why is a non-existent thing also empty of a non-existent thing? That which is called a non-existent thing is the uncompounded. There the uncompounded is also empty of the uncompounded, so a non-existent thing is also empty of a non-existent thing.


"Why is intrinsic nature also empty of intrinsic nature? Intrinsic nature is unmistaken, basic nature. There that emptiness has not been made by knowledge and has not been made by seeing, hence the emptiness of an intrinsic nature.


"What is the emptiness of a nature from something else? It is this establishment of dharmas that simply remains whether the tathāgatas arise or whether the tathāgatas do not arise, the true nature of dharmas, the dharma constituent, the certification of dharmas, suchness, unmistaken suchness, unaltered suchness, and the very limit of reality. Thus, that which is empty of something else is the emptiness of a nature from something else.


"That, Subhūti, is the Great Vehicle of bodhisattva great beings.


[4. THE HUNDRED-EIGHT MEDITATIVE STABILIZATIONS:] (i.e. )

"Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the meditative stabilization śūraṅgama, the meditative stabilization ratnamudra, the meditative stabilization siṃhavikrīḍita, the meditative stabilization sucandra, the meditative stabilization candra­dhvaja­ketu, the meditative stabilization sarva­dharmodgata, the meditative stabilization vilokita­mūrdhā, the meditative stabilization dharma­dhātu­niyata, the meditative stabilization niyata­dhvaja­ketu, the meditative stabilization vajraratna, the meditative stabilization sarva­dharma­praveśa­mudra, the meditative stabilization samādhi­rāja­su­pratiṣṭhita, 253 the meditative stabilization raśmipramukha, the meditative stabilization balavyūha, the meditative stabilization samudgata, 254 the meditative stabilization nirukti­nirdeśa­praveśa, the meditative stabilization adhivacana­saṃpraveśa, the meditative stabilization digvilokita, the meditative stabilization ādhāramudrā, the meditative stabilization asaṃpramoṣa, the meditative stabilization sarva­dharma­samavasaraṇa­sāgara­mudra, 255 the meditative stabilization ākāśaspharaṇa, the meditative stabilization vajramaṇḍala, the meditative stabilization ratnajahā, the meditative stabilization vairocana, the meditative stabilization aneṣa, the meditative stabilization aniketasthita, the meditative stabilization niścitta, the meditative stabilization vimalapradīpa, the meditative stabilization anantaprabha, the meditative stabilization prabhākara, the meditative stabilization samantāvabhāsa, the meditative stabilization śuddhasāra, the meditative stabilization vimalaprabha, the meditative stabilization ratikara, the meditative stabilization vidyutpradīpa, the meditative stabilization akṣaya, the meditative stabilization tejovatin, the meditative stabilization kṣayāpagata, the meditative stabilization āniñjya, the meditative stabilization avivartta, the meditative stabilization sūryapradīpa, the meditative stabilization candravimala, the meditative stabilization śuddha­pratibhāsa, the meditative stabilization ālokakara, the meditative stabilization kārākāra, the meditative stabilization jñānaketu, the meditative stabilization vajropama, the meditative stabilization cittasthiti, the meditative stabilization samantāvaloka, the meditative stabilization supratiṣṭhita, the meditative stabilization ratnakoṭi, the meditative stabilization vara­dharma­mudra, the meditative stabilization sarva­dharma­samatā, the meditative stabilization ratijaha, the meditative stabilization dharma­samudgata­pūrṇa, the meditative stabilization vikiraṇa, the meditative stabilization sarva­dharma­pada­prabheda, the meditative stabilization samākṣarāvakāra, the meditative stabilization akṣarāpagata, the meditative stabilization ārambanacchedaḥ, the meditative stabilization avikāra, the meditative stabilization aprakāra, the meditative stabilization nāma­niyata­praveśa, 256 the meditative stabilization aniketacārī, the meditative stabilization vitimirāpagata, the meditative stabilization cāritravatin, the meditative stabilization acala, the meditative stabilization viṣayatīrṇa, the meditative stabilization sarva­guṇa­saṃcaya, the meditative stabilization sthitaniścitta, the meditative stabilization śubha­puṣpita­śuddhi, the meditative stabilization bodhyaṅgavatin, the meditative stabilization ananta­pratibhāna, the meditative stabilization asamasama, the meditative stabilization sarva­dharmātikramaṇa, the meditative stabilization paricchedakara, the meditative stabilization vimativikaraṇa, the meditative stabilization niradhiṣṭhāna, the meditative stabilization ekavyūha, the meditative stabilization ākārābhinirhāra, the meditative stabilization ekākāra, the meditative stabilization ākārānavakāra, the meditative stabilization nairvedhika­sarva­bhava­tamo'pagata, the meditative stabilization sarva­saṃketa­rūta­praveśa, the meditative stabilization sarva­giri­ghoṣākṣara­vimukta, the meditative stabilization jvalanolka, 257 the meditative stabilization lakṣana­pariśodhaṇa, the meditative stabilization anabhilakṣita, 258 the meditative stabilization sarvākāra­varopeta, the meditative stabilization sarva­sukha­duḥkha­nirabhinandin, the meditative stabilization akṣayakaraṇḍa, the meditative stabilization dhāraṇīmati, the meditative stabilization samyaktva­mithyātva­sarva­saṃgrasana, the meditative stabilization sarva­rodha­nirodha­saṃpraśamana, the meditative stabilization anurodhāprati­rodha, 259 the meditative stabilization vimalaprabha, 260 the meditative stabilization sāravatin, the meditative stabilization paripūrṇa­vimala­candra­prabha, the meditative stabilization vidyutprabha, 261 the meditative stabilization mahāvyūha, the meditative stabilization sarvākāra­prabhākara, 262 the meditative stabilization samādhisamata, the meditative stabilization araṇa­samavasaraṇa, 263 the meditative stabilization araṇa­saraṇa­sarva­samavasaraṇa, 264 the meditative stabilization anilambha­niketa­nirata, the meditative stabilization tathatā­sthiti­niścitta, 265 the meditative stabilization kāya­kali­saṃpramathana, the meditative stabilization vākkali­vidhvaṃsana­gagana­kalpa, and the meditative stabilization ākāśāsaṃga­vimukti­nirupalepa.


  1. "What is the śūraṅgama meditative stabilization? The meditative stabilization that causes an experience of the range of all meditative stabilizations is called the śūraṅgama meditative stabilization.

  2. "What is the ratnamudra meditative stabilization? The meditative stabilization sealed by all meditative stabilizations is called the ratnamudra meditative stabilization.

  3. "What is the siṃhavikrīḍita meditative stabilization? The meditative stabilization standing in which bodhisattvas 266 sport with all meditative stabilizations is called the siṃhavikrīḍita meditative stabilization.

  4. "What is the sucandra meditative stabilization? The meditative stabilization standing in which they illuminate all meditative stabilizations is called the sucandra meditative stabilization.

  5. "What is the candra­dhvaja­ketu meditative stabilization? The meditative stabilization standing in which they bear the royal ensign of all meditative stabilizations is called the candra­dhvaja­ketu meditative stabilization.

  6. "What is the sarva­dharmodgata meditative stabilization? The meditative stabilization standing in which they distinguish themselves with all meditative stabilizations is called the sarva­dharmodgata meditative stabilization. 267

  7. "What is the vilokita­mūrdhā meditative stabilization? The meditative stabilization standing in which they look down on the peaks of all meditative stabilizations is called the vilokita­mūrdhā meditative stabilization.

  8. "What is the dharma­dhātu­niyata meditative stabilization? The meditative stabilization standing in which they move toward certainty about the dharma-constituent is called the dharma­dhātu­niyata meditative stabilization.

  9. "What is the niyata­dhvaja­ketu meditative stabilization? The meditative stabilization standing in which they bear the royal ensign of those assured of all meditative stabilizations is called the niyata­dhvaja­ketu meditative stabilization.

  10. "What is the vajraratna 268 meditative stabilization? The meditative stabilization standing in which meditative stabilizations are not broken apart is called the vajraratna meditative stabilization.

  11. "What is the sarva­dharma­praveśa­mudra meditative stabilization? The meditative stabilization standing in which they enter into the seal of all dharmas is called the sarva­dharma­praveśa­mudra meditative stabilization.

  12. "What is the samādhi­rāja­su­pratiṣṭhita meditative stabilization? The meditative stabilization standing in which they stand with a king-like stance in all meditative stabilizations is called the samādhi­rāja­su­pratiṣṭhita meditative stabilization. 269

  13. "What is the raśmipramukha meditative stabilization? The meditative stabilization standing in which they emit the light rays of all meditative stabilizations is called the raśmipramukha meditative stabilization.

  14. "What is the balavyūha meditative stabilization? The meditative stabilization standing in which they set out an array of the powers of all meditative stabilizations is called the balavyūha meditative stabilization.

  15. "What is the samudgata meditative stabilization? The meditative stabilization standing in which they perfectly accomplish all meditative stabilizations is called the samudgata meditative stabilization.

  16. "What is the nirukti­nirdeśa­praveśa meditative stabilization? The meditative stabilization standing in which they enter into expositions of the creative explanations of all meditative stabilizations is called the nirukti­nirdeśa­praveśa meditative stabilization.

  17. "What is the adhivacana­saṃpraveśa meditative stabilization? The meditative stabilization standing in which they enter into the names and words for all meditative stabilizations is called the adhivacana­saṃpraveśa meditative stabilization.

  18. "What is the digvilokita meditative stabilization? The meditative stabilization standing in which they see the directions of all meditative stabilizations is called the digvilokita meditative stabilization.

  19. "What is the ādhāramudrā meditative stabilization? The meditative stabilization standing in which they hold the seals of all meditative stabilizations is called the ādhāramudrā meditative stabilization.

  20. "What is the asaṃpramoṣa meditative stabilization? The meditative stabilization standing in which they do not forget any meditative stabilization is called the asaṃpramoṣa meditative stabilization.

  21. "What is the sarva­dharma­samavasaraṇa­sāgara­mudra meditative stabilization? The meditative stabilization standing in which all meditative stabilizations are collected and into which they flow down is called the sarva­dharma­samavasaraṇa­sāgara­mudra meditative stabilization.

  22. "What is the ākāśaspharaṇa meditative stabilization? The meditative stabilization standing in which they pervade all meditative stabilizations by pervading like space is called the ākāśaspharaṇa meditative stabilization.

  23. "What is the vajramaṇḍala meditative stabilization? The meditative stabilization standing in which they bear in mind the maṇḍalas of all meditative stabilizations is called the vajramaṇḍala meditative stabilization.

  24. "What is the ratnajahā 270 meditative stabilization? It is the meditative stabilization standing in which it would be enough that they forsake the causal signs for afflictions, but they also forsake the causal signs of all meditative stabilizations as well. Therefore it is called the ratnajahā meditative stabilization.

  25. "What is the vairocana meditative stabilization? It is the meditative stabilization standing in which they illuminate, irradiate, and light up 271 all meditative stabilizations. Therefore it is called the vairocana meditative stabilization.

  26. "What is the aneṣa meditative stabilization? It is the meditative stabilization standing in which they do not seek any dharma. Therefore it is called the aneṣa meditative stabilization.

  27. "What is the aniketasthita meditative stabilization? It is the meditative stabilization standing in which they do not see any dharma as a dwelling place to stand on. Therefore it is called the aniketasthita meditative stabilization.

  28. "What is the niścitta meditative stabilization? It is the meditative stabilization standing in which minds and mental factors do not operate. Therefore it is called the niścitta meditative stabilization.

  29. "What is the vimalapradīpa meditative stabilization? It is the meditative stabilization standing in which they are a stainless lamp for all meditative stabilizations. Therefore it is called the vimalapradīpa meditative stabilization.

  30. "What is the anantaprabha meditative stabilization? It is the meditative stabilization standing in which they are an infinite light for all meditative stabilizations. Therefore it is called the anantaprabha meditative stabilization.

  31. "What is the prabhākara meditative stabilization? It is the meditative stabilization standing in which they make light for all meditative stabilizations. Therefore it is called the prabhākara meditative stabilization.

  32. "What is the samantāvabhāsa meditative stabilization? It is the meditative stabilization that illuminates the entrances to all meditative stabilizations as soon as it is gained. Therefore it is called the samantāvabhāsa meditative stabilization.

  33. "What is the śuddhasāra meditative stabilization? It is the meditative stabilization standing in which they gain the purity that is the same for all meditative stabilizations. Therefore it is called the śuddhasāra meditative stabilization.

  34. "What is the vimalaprabha meditative stabilization? It is the meditative stabilization standing in which they clear away the stains of all meditative stabilizations and illuminate all meditative stabilizations. 272 Therefore it is called the vimalaprabha meditative stabilization.

  35. "What is the ratikara meditative stabilization? It is the meditative stabilization standing in which causes an experience of the pleasure of all meditative stabilizations. Therefore it is called the ratikara meditative stabilization.

  36. "What is the vidyutpradīpa meditative stabilization? It is the meditative stabilization standing in which they act as a lamp to all meditative stabilizations. Therefore it is called the vidyutpradīpa meditative stabilization.

  37. "What is the akṣaya meditative stabilization? It is the meditative stabilization standing in which they do not see the extinction or non-extinction of any meditative stabilization. Therefore it is called the akṣaya meditative stabilization.

  38. "What is the tejovatin meditative stabilization? It is the meditative stabilization standing in which they blaze with the splendor and glory of all meditative stabilizations. Therefore it is called the tejovatin meditative stabilization.

  39. "What is the kṣayāpagata meditative stabilization? It is the meditative stabilization standing in which they do not see the extinction of any meditative stabilization. Therefore it is called the kṣayāpagata meditative stabilization.

  40. "What is the āniñjya meditative stabilization? It is the meditative stabilization standing in which they do not move, do not shake, do not falsely project, and do not construct any meditative stabilizations in thought. Therefore it is called the āniñjya meditative stabilization.

  41. "What is the avivartta meditative stabilization? It is the meditative stabilization standing in which they do not see a turning 273 in any meditative stabilization. Therefore it is called the avivartta meditative stabilization.

  42. "What is the sūryapradīpa meditative stabilization? It is the meditative stabilization standing in which they illuminate the entrance of the light rays of all meditative stabilizations. Therefore it is called the sūryapradīpa meditative stabilization.

  43. "What is the candravimala meditative stabilization? It is the meditative stabilization standing in which they lift the darkness of all meditative stabilizations. Therefore it is called the candravimala meditative stabilization.

  44. "What is the śuddha­pratibhāsa meditative stabilization? It is the meditative stabilization standing in which they obtain the four detailed and thorough knowledges of all meditative stabilizations. Therefore it is called the śuddha­pratibhāsa meditative stabilization.

  45. "What is the ālokakara meditative stabilization? It is the meditative stabilization standing in which they illuminate all meditative stabilization gateways. Therefore it is called the ālokakara meditative stabilization.

  46. "What is the kārākāra meditative stabilization? It is the meditative stabilization standing in which they do the forms of work of all meditative stabilizations. Therefore it is called the kārākāra meditative stabilization.

  47. "What is the jñānaketu meditative stabilization? The meditative stabilization standing in which they see the knowledge victory banner of all meditative stabilizations is called the jñānaketu meditative stabilization. 274

  48. "What is the vajropama meditative stabilization? The meditative stabilization standing in which they bore into all dharmas so that they do not see even the meditative stabilization is called the vajropama meditative stabilization.

  49. "What is the cittasthiti meditative stabilization? It is the meditative stabilization standing in which their mind does not move, does not turn back, does not believe, does not get depressed, and does not think 'this is mind.' Therefore it is called the cittasthiti meditative stabilization.

  50. "What is the samantāvaloka meditative stabilization? It is the meditative stabilization standing in which they see illumination all around. Therefore it is called the samantāvaloka meditative stabilization.

  51. "What is the supratiṣṭhita meditative stabilization? The meditative stabilization standing in which they are well established in all meditative stabilizations is called the supratiṣṭhita meditative stabilization.

  52. "What is the ratnakoṭi 275 meditative stabilization? It is the meditative stabilization standing in which all meditative stabilizations look like they are edged with jewels. Therefore it is called the ratnakoṭi meditative stabilization.

  53. "What is the vara­dharma­mudra meditative stabilization? It is the meditative stabilization standing in which all meditative stabilizations are sealed because they are sealed at their edges with the absence of a seal. 276 Therefore it is called the vara­dharma­mudra meditative stabilization.

  54. "What is the sarva­dharma­samatā meditative stabilization? It is the meditative stabilization standing in which they see, apart from sameness, no dharma at all. Therefore it is called the sarva­dharma­samatā meditative stabilization.

  55. "What is the ratijaha meditative stabilization? It is the meditative stabilization standing in which they forsake the pleasure of all meditative stabilizations and all dharmas. Therefore it is called the ratijaha meditative stabilization.

  56. "What is the dharma­samudgata­pūrṇa meditative stabilization? It is the meditative stabilization standing in which they become distinguished by all dharmas and complete all buddha-dharmas. Therefore it is called the dharma­samudgata­pūrṇa meditative stabilization.

  57. "What is the vikiraṇa meditative stabilization? It is the meditative stabilization standing in which they strew all dharmas about with all meditative stabilizations. Therefore it is called the vikiraṇa meditative stabilization.

  58. "What is the sarva­dharma­pada­prabheda meditative stabilization? It is the meditative stabilization standing in which they differentiate the words for all meditative stabilizations and all dharmas. Therefore it is called the sarva­dharma­pada­prabheda meditative stabilization.

  59. "What is the samākṣarāvakāra meditative stabilization? The meditative stabilization standing in which they reach the state where the letters for all meditative stabilizations are the same is called the samākṣarāvakāra meditative stabilization.

  60. "What is the akṣarāpagata meditative stabilization? It is the meditative stabilization standing in which one does not find even one letter for all meditative stabilizations. Therefore it is called the akṣarāpagata meditative stabilization.

  61. "What is the ārambanacchedaḥ meditative stabilization? It is the meditative stabilization standing in which they cut off the objective support for all meditative stabilizations. Therefore it is called the ārambanacchedaḥ meditative stabilization.

  62. "What is the avikāra meditative stabilization? It is the meditative stabilization standing in which they do not find a distortion of all meditative stabilizations. Therefore it is called the avikāra meditative stabilization.

  63. "What is the aprakāra meditative stabilization? It is the meditative stabilization standing in which they do not find an aspect of all meditative stabilizations. Therefore it is called the aprakāra meditative stabilization.

  64. "What is the aniketacārī meditative stabilization? It is the meditative stabilization standing in which they do not find a dwelling for all meditative stabilizations. Therefore it is called the aniketacārī meditative stabilization.

  65. "What is the vitimirāpagata meditative stabilization? It is the meditative stabilization standing in which they eliminate the visual distortion of all meditative stabilizations. Therefore it is called the vitimirāpagata meditative stabilization.

  66. "What is the cāritravatin meditative stabilization? It is the meditative stabilization standing in which they see the activity 277 of any meditative stabilization. Therefore it is called the cāritravatin meditative stabilization.

  67. "What is the acala meditative stabilization? It is the meditative stabilization standing in which they do not see movement in any meditative stabilization. Therefore it is called the acala meditative stabilization.

  68. "What is the viṣayatīrṇa meditative stabilization? It is the meditative stabilization standing in which they transcend the object of all meditative stabilizations. Therefore it is called the viṣayatīrṇa meditative stabilization.

  69. "What is the sarva­guṇa­saṃcaya meditative stabilization? The meditative stabilization standing in which they gain the collection of good qualities of all dharmas and of all meditative stabilizations is called the sarva­guṇa­saṃcaya meditative stabilization.

  70. "What is the sthitaniścitta meditative stabilization? The meditative stabilization standing in which the mind does not operate in any meditative stabilization is called the sthitaniścitta meditative stabilization.

  71. "What is the śubha­puṣpita­śuddhi meditative stabilization? The meditative stabilization standing in which they gain the purity of the blooming flower of goodness is called the śubha­puṣpita­śuddhi meditative stabilization.

  72. "What is the bodhyaṅgavatin meditative stabilization? The meditative stabilization standing in which they gain the seven limbs of awakening is called the bodhyaṅgavatin meditative stabilization.

  73. "What is the ananta­pratibhāna meditative stabilization? The meditative stabilization standing in which they gain a limitless confident readiness to explain all meditative stabilizations is called the ananta­pratibhāna meditative stabilization.

  74. "What is the asamasama meditative stabilization? The meditative stabilization standing in which they gain the equal to the unequaled in all meditative stabilizations is called the asamasama meditative stabilization.

  75. "What is the sarva­dharmātikramaṇa meditative stabilization? The meditative stabilization standing in which they go beyond all three realms is called the sarva­dharmātikramaṇa meditative stabilization.

  76. "What is the paricchedakara meditative stabilization? The meditative stabilization standing in which the delimitation of all dharmas and all meditative stabilizations is seen is called the paricchedakara meditative stabilization.

  77. "What is the vimativikaraṇa meditative stabilization? The meditative stabilization standing in which they get to disperse doubt about all phenomena and all meditative stabilizations is called the vimativikaraṇa meditative stabilization.

  78. "What is the niradhiṣṭhāna meditative stabilization? The meditative stabilization standing in which they do not see a basis for all phenomena is called the niradhiṣṭhāna meditative stabilization.

  79. "What is the ekavyūha meditative stabilization? The meditative stabilization standing in which they do not see a duality in any phenomenon is called the ekavyūha meditative stabilization.

  80. "What is the ākārābhinirhāra meditative stabilization? The meditative stabilization standing in which they do not 278 see the consummation of the aspect of any dharma or any meditative stabilization is called the ākārābhinirhāra meditative stabilization.

  81. "What is the ekākāra meditative stabilization? It is the meditative stabilization standing in which they do not see an aspect of any meditative stabilization. Therefore it is called the ekākāra meditative stabilization.

  82. "What is the ākārānavakāra meditative stabilization? The meditative stabilization standing in which they see the non-duality of all meditative stabilizations is called the ākārānavakāra meditative stabilization.

  83. "What is the nairvedhika­sarva­bhava­tamo'pagata meditative stabilization? The meditative stabilization standing in which they obtain knowledge that realizes all meditative stabilizations, even while those obtaining it do not specifically realize any dharma is called the nairvedhika­sarva­bhava­tamo'pagata meditative stabilization.

  84. "What is the sarva­saṃketa­rūta­praveśa meditative stabilization? It is the meditative stabilization standing in which they enter into the conventional terms and sounds for all meditative stabilizations. Therefore it is called the sarva­saṃketa­rūta­praveśa meditative stabilization.

  85. "What is the sarva­giri­ghoṣākṣara­vimukta meditative stabilization? It is the meditative stabilization standing in which they see all meditative stabilizations as free from letters. Therefore it is called the sarva­giri­ghoṣākṣara­vimukta meditative stabilization.

  86. "What is the jvalanolka meditative stabilization? It is the meditative stabilization standing in which they illuminate, irradiate, and light up all meditative stabilizations with splendor. Therefore it is called the jvalanolka meditative stabilization.

  87. "What is the lakṣana­pariśodhaṇa meditative stabilization? It is the meditative stabilization standing in which they purify the marks of all meditative stabilizations. Therefore it is called the lakṣana­pariśodhaṇa meditative stabilization.

  88. "What is the anabhilakṣita meditative stabilization? It is the meditative stabilization standing in which they see all meditative stabilizations without their being distinguished. Therefore it is called the anabhilakṣita meditative stabilization.

  89. "What is the sarvākāra­varopeta meditative stabilization? It is the meditative stabilization standing in which all meditative stabilizations become furnished with the supreme of all aspects. Therefore it is called the sarvākāra­varopeta meditative stabilization.

  90. "What is the sarva­sukha­duḥkha­nirabhinandin meditative stabilization? It is the meditative stabilization standing in which they do not see happiness or suffering. Therefore it is called the sarva­sukha­duḥkha­nirabhinandin meditative stabilization.

  91. "What is the akṣayakaraṇḍa meditative stabilization? It is the meditative stabilization standing in which they do not see the extinction of any meditative stabilization. Therefore it is called the akṣayakaraṇḍa meditative stabilization.

  92. "What is the dhāraṇīmati meditative stabilization? It is the meditative stabilization standing in which they bear in mind all dhāraṇīs. Therefore it is called the dhāraṇīmati meditative stabilization.

  93. "What is the samyaktva­mithyātva­sarva­saṃgrasana meditative stabilization? It is the meditative stabilization standing in which they do not see a right or wrong of any meditative stabilization. Therefore it is called the samyaktva­mithyātva­sarva­saṃgrasana meditative stabilization.

  94. "What is the sarva­rodha­nirodha­saṃpraśamana meditative stabilization? It is the meditative stabilization standing in which they do not see the prevention or stopping of any meditative stabilization. Therefore it is called the sarva­rodha­nirodha­saṃpraśamana meditative stabilization.

  95. "What is the anurodhāprati­rodha meditative stabilization? It is the meditative stabilization standing in which they do not see the harmony or non-opposition of any dharma or any meditative stabilization. Therefore it is called the anurodhāprati­rodha meditative stabilization.

  96. "What is the vimalaprabha meditative stabilization? It is the meditative stabilization standing in which they do not apprehend the light circle of any meditative stabilization. Therefore it is called the vimalaprabha meditative stabilization.

  97. "What is the sāravatin meditative stabilization? It is the meditative stabilization standing in which they do not apprehend the absence of a core of any meditative stabilization. Therefore it is called the sāravatin meditative stabilization.

  98. "What is the paripūrṇa­vimala­candra­prabha meditative stabilization? It is the meditative stabilization standing in which all meditative stabilizations are completed, like the full moon. Therefore it is called the paripūrṇa­vimala­candra­prabha meditative stabilization.

  99. "What is the mahāvyūha 279 meditative stabilization? It is the meditative stabilization standing in which they are endowed with the great array of all meditative stabilizations. Therefore it is called the mahāvyūha meditative stabilization.

  100. "What is the sarvākāra­prabhākara meditative stabilization? It is the meditative stabilization standing in which they make the light of all meditative stabilizations and all dharmas. Therefore it is called the sarvākāra­prabhākara meditative stabilization.

  101. "What is the samādhisamata meditative stabilization? It is the meditative stabilization standing in which they do not see distraction or one-pointedness. Therefore it is called the samādhisamata meditative stabilization.

  102. "What is the araṇa­samavasaraṇa meditative stabilization? It is the meditative stabilization standing in which the meditative stabilizations do not afflict. Therefore it is called the araṇa­samavasaraṇa meditative stabilization.

  103. "What is the araṇa­saraṇa­sarva­samavasaraṇa meditative stabilization? It is the meditative stabilization standing in which the meditative stabilizations do not emit any noise. Therefore it is called the araṇa­saraṇa­sarva­samavasaraṇa meditative stabilization.

  104. "What is the anilambha­niketa­nirata meditative stabilization? It is the meditative stabilization standing in which they do not apprehend a foundation of any meditative stabilization. Therefore it is called the anilambha­niketa­nirata meditative stabilization.

  105. "What is the tathatā­sthiti­niścitta meditative stabilization? It is the meditative stabilization standing in which they do not regress from the suchness of any meditative stabilization. Therefore it is called the tathatā­sthiti­niścitta meditative stabilization.

  106. "What is the kāya­kali­saṃpramathana meditative stabilization? It is the meditative stabilization standing in which they do not see the body of any meditative stabilization. Therefore it is called the kāya­kali­saṃpramathana meditative stabilization.

  107. "What is the vākkali­vidhvaṃsana­gagana­kalpa meditative stabilization? It is the meditative stabilization standing in which they do not apprehend the speech action of any meditative stabilization. Therefore it is called the vākkali­vidhvaṃsana­gagana­kalpa meditative stabilization.

  108. "What is the ākāśāsaṃga­vimukti­nirupalepa meditative stabilization? It is the meditative stabilization standing in which they reach all phenomena as space-like and without attachment, hence free and without blemish. Therefore it is called the ākāśāsaṃga­vimukti­nirupalepa meditative stabilization.


"That, Subhūti, is the Great Vehicle of bodhisattva great beings practicing the perfection of wisdom."


This was the fifteenth chapter, "Meditative Stabilization," of "The Perfection of Wisdom in Eighteen Thousand Lines." [B12]




Access to other chapters on the Blog:
(Work in progress. Empty files means they are not done yet.)

  1. Chapter 0 – Introduction to the Sutra

  2. Chapter 1 – Introduction / the Assembly

  3. Chapter 2 – Production of the Thought

  4. Chapter 3 – Designation

  5. Chapter 4 – Equal to the Unequal

  6. Chapter 5 – Tongue

  7. Chapter 6 – Subhūti

  8. Chapter 7 – Entry into flawlessness

  9. Chapter 8 – The Religious Mendicant Śreṇika

  10. Chapter 9 – Causal Signs

  11. Chapter 10 – Illusion-like

  12. Chapter 11 – Embarrassment

  13. Chapter 12 – Elimination of Views

  14. Chapter 13 – The Six Perfections

  15. Chapter 14 – Neither Bound nor Freed

  16. Chapter 15 – Meditative Stabilization

  17. Chapter 16 – Dhāraṇī Gateway

  18. Chapter 17 – Level Purification

  19. Chapter 18 – The Exposition of Going Forth in the Great Vehicle

  20. Chapter 19 – Surpassing

  21. Chapter 20 – Not Two

  22. Chapter 21 – Subhūti

  23. Chapter 22 – Śatakratu

  24. Chapter 23 – Hard to Understand

  25. Chapter 24 – Unlimited

  26. Chapter 25 – Second Śatakratu

  27. Chapter 26 – Getting Old

  28. Chapter 27 – Reliquary

  29. Chapter 28 – Declaration of the Good Qualities of the Thought of Awakening

  30. Chapter 29 – Different Tīrthika Religious Mendicants

  31. Chapter 30 – The Benefits of Taking Up and Adoration

  32. Chapter 31 – Physical Remains

  33. Chapter 32 – The Superiority of Merit

  34. Chapter 33 – Dedication

  35. Chapter 34 – Perfect Praise of the Quality of Accomplishment

  36. Chapter 35 – Hells

  37. Chapter 36 – Teaching The Purity of all Dharmas

  38. Chapter 37 – Nobody

  39. Chapter 38 – Cannot Be Apprehended

  40. Chapter 39 – The Northern Region

  41. Chapter 40 – The Work of Māra

  42. Chapter 41 – Not Complete Because of Māra

  43. Chapter 42 – Revealing the World

  44. Chapter 43 – Inconceivable

  45. Chapter 44 – Made Up

  46. Chapter 45 – A Boat

  47. Chapter 46 – Teaching the Intrinsic Nature of All Dharmas

  48. Chapter 47 – Taming Greed

  49. Chapter 48 – A Presentation of the Bodhisattvas' Training

  50. Chapter 49 – Irreversibility

  51. Chapter 50 – Teaching the Signs of Irreversibility

  52. Chapter 51 – Skillful means

  53. Chapter 52 – Completion of the Means

  54. Chapter 53 – The Prophecy about Gaṅgadevī

  55. Chapter 54 – Teaching the Cultivation of Skillful Means

  56. Chapter 55 – Teaching the Stopping of Thought Construction [in absolute terms]

  57. Chapter 56 – Equal Training

  58. Chapter 57 – Practice

  59. Chapter 58 – Exposition of the Absence of Thought Construction [in absolute terms]

  60. Chapter 59 – Non-attachment

  61. Chapter 60 – Entrusting

  62. Chapter 61 – Inexhaustible

  63. Chapter 62 – Leaping Above Absorption

  64. Chapter 63 – Many Inquiries about the Two Dharmas

  65. Chapter 64 – Perfectly Displayed

  66. Chapter 65 – Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means

  67. Chapter 66 – A Demonstration of Skillful Means

  68. Chapter 67 – Morality

  69. Chapter 68 – Growing and Flourishing

  70. Chapter 69 – An Explanation of Meditation on The Path

  71. Chapter 70 – An Explanation of Serial Action, Training, and Practice

  72. Chapter 71 – The True Nature of Dharmas That Cannot Be Apprehended

  73. Chapter 72 – Teaching the Absence of Marks

  74. Chapter 73 – Exposition of the Major Marks and Minor Signs and the Completion of Letters

  75. Chapter 74 – Exposition of the Sameness of Dharmas

  76. Chapter 75 – Exposition of Non-complication –

  77. Chapter 76 – The Armor for Bringing Beings to Maturity

  78. Chapter 77 – Teaching the Purification of a Buddhafield

  79. Chapter 78 – Teaching the Skillful Means for the Purification of a Buddhafield

  80. Chapter 79 – Teaching the Non Existence of an Intrinsic Nature

  81. Chapter 80 – Teaching that there is No Defilement or Purification

  82. Chapter 81 – Yogic Practice of the Ultimate

  83. Chapter 82 – The Unchanging True Nature of Dharmas

  84. Chapter 83 – Categorization of a Bodhisattva's Training

  85. Chapter 84 – Collection

  86. Chapter 85 – Sadāprarudita

  87. Chapter 86 – Dharmodgata

  88. Chapter 87 – Entrusting

  89. Résumés in bullet points of all chapters.




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