The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 334
Daśasāhasrikāprajñāpāramitā
– Chapter 34 - A Huge Perfection –
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]
34. PERFECT PRAISE OF THE QUALITY OF ACCOMPLISHMENT – This perfection of wisdom of bodhisattva great beings is a huge perfection.
(i.e. Résumé: This perfection of wisdom of bodhisattva great beings is a huge perfection.
Lord, the perfection of wisdom works to show the intrinsic nature of all dharmas [U2T].
because of the emptiness that is the non-existence of an intrinsic nature [T2 / U2T].
(i.e. The perfection of wisdom works to show the inconceivable true nature of reality as it is here & now, the inconceivable Union of the Two Truths [U2T / U3S / Uopp / U2T-2T]. Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle.)
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Without the perfection of wisdom as a guide the other five perfections,
like those with congenital blindness, cannot even find the path to awakening,
so how could they ever make it to the city of the knowledge of all aspects?
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Bodhisattvas should find and produce within themselves the perfection of wisdom [U2T]
as the non-enactment, the non-production, the non-cessation, the non-appearance, the non-destruction,
and the non-apprehension [T2] of all dharmas [T1] [U2T].
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Gaining without gaining results / effects / omniscience:
Because the perfection of wisdom does not make any dharma available by way of apprehending it.
Therefore, it does not cause any dharma to be gained [gained, lost or changed in absolute terms].
The perfection of wisdom does not cause any dharma to be gained [gained, lost or changed in absolute terms].
It does not cause any to be apprehended [in absolute terms]
and therefore does not cause even the knowledge of all aspects to be gained [gained, lost or changed in absolute terms – as a name, as a causal sign, or as something to be enacted].
It does not apprehend it [in absolute terms, just conventionally / relatively / inter-subjectively].
It is because the perfection of wisdom causes it to be gained [T1] without apprehending [T2] [U2T],
without asserting, without being stationed on, without forsaking, without settling down on,
without grasping, and without rejecting anything at all,
but it does not cause any dharma to be gained [gained, lost or changed in absolute terms, just conventionally / relatively / inter-subjectively].
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Being confident about the perfection of wisdom, Bodhisattvas do not have confidence in any dharma [in absolute terms, just conventionally / relatively / inter-subjectively].
The perfection of wisdom gives them confidence because no dharma [T1] can be apprehended [in absolute terms] [T2] [U2T].
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So they say: "This — namely, the perfection of wisdom — is a huge perfection."
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There is no awakening [omniscience] for those with a notion that something is being apprehended [in absolute terms].
Ex. Apprehending the three spheres of any relation / action, apparent opposites of any duality, the two truths themselves.)
Then venerable Śāriputra said to the Lord,
"Lord, the perfection of wisdom makes things clear because of absolute purity.
Lord, the perfection of wisdom makes you want to bow.
Lord, I bow to the perfection of wisdom.
Lord, the perfection of wisdom is untainted by all three realms.
Lord, the perfection of wisdom corrects visual distortions because of having eliminated all the darkness of afflictive emotion and views.
Lord, the perfection of wisdom works as the highest of the dharmas on the side of awakening.
Lord, the perfection of wisdom provides security because it has eliminated all hazards, terrors, and persecution.
Lord, the perfection of wisdom gives light because then all beings easily appropriate the five eyes.
Lord, the perfection of wisdom shows the ruts 447 because beings caught in the ruts avoid the two edges.
Lord, the perfection of wisdom works as the knowledge of all aspects because of having eliminated all residual impressions, connections, and afflictions.
Lord, the perfection of wisdom is the mother of great bodhisattvas because she gives birth to all the buddha-dharmas.
Lord, the perfection of wisdom is unproduced and unceasing because of being empty of its own mark.
Lord, the perfection of wisdom counteracts saṃsāra because it is not unmoved and not destroyed.
Lord, the perfection of wisdom works as the protector of all unprotected beings because it is the giver of all precious dharmas.
Lord, the perfection of wisdom works as the ten powers because it deals with those who are untamed.
Lord, the perfection of wisdom works as repeating and thus turning the wheel of the Dharma that has twelve aspects three times because it does not go forward and does not turn back. 448
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Lord, the perfection of wisdom works to show the intrinsic nature of all dharmas [U2T]
because of the emptiness that is the non-existence of an intrinsic nature [T2].
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(i.e. The perfection of wisdom works to show the inconceivable true nature of reality as it is here & now, the inconceivable Union of the Two Truths [U2T / U3S / Uopp / U2T-2T]. Genuine-emptiness free from all extremes & middle = Union of the Two Truths free from all extremes & middle.)
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Since this is the case, Lord, how does one stand in the perfection of wisdom?"
The Lord said,
"Śāriputra,
you should stand with the perfection of wisdom just as you stand with the Teacher.
You should bow to the perfection of wisdom just as you bow to the Teacher.
And why?
Because this perfection of wisdom is not one thing and the Teacher another;
the Teacher is not one thing and the perfection of wisdom another.
The perfection of wisdom is itself the Teacher
and the Teacher is himself the perfection of wisdom,
because even the tathāgatas, worthy ones, perfectly complete buddhas are a category because of the perfection of wisdom.
Bodhisattvas, pratyekabuddhas, worthy ones, non-returners, once-returners, and stream enterers are also categories because of it.
The ten wholesome actions are categories because of it.
The four concentrations, four immeasurables, and four formless absorptions are categories because of it.
The five clairvoyances, the five perfections, inner emptiness, up to the emptiness that is the non-existence of an intrinsic nature, the thirty-seven dharmas on the side of awakening, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha are categories because of it, up to the knowledge of all aspects is a category because of it."
Then it occurred to Śatakratu, head of the gods to think,
"What occasioned this inquiry by the venerable monk Śāriputra? What was the catalyst?"
Then venerable Śāriputra, understanding in his mind the thoughts occurring to Śatakratu, head of the gods, said to Śatakratu, head of the gods,
"Kauśika, it occurred to you to think,
'What occasioned this inquiry by the venerable monk Śāriputra? What was the catalyst?'
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In regard to that, I made the inquiry with the thought that bodhisattva great beings assisted by the perfection of wisdom with skillful means dedicate those wholesome roots of the past, future, and present lord buddhas, as many as there are, starting from when they first produced the thought, up to for as long as their good Dharma lasts, to the knowledge of all aspects."Kauśika, this perfection of wisdom of the bodhisattva great beings
surpasses the perfection of giving,
and similarly, it surpasses the perfections of morality, patience, perseverance, and concentration."To illustrate, without a guide a hundred, a thousand, or one hundred thousand with congenital blindness cannot even find the road, so how could they ever make it to the city?
Similarly, Kauśika, without the perfection of wisdom as a guide these five perfections, like those with congenital blindness, cannot even find the path to awakening, so how could they ever make it to the city of the knowledge of all aspects?
Kauśika, when the five perfections are assisted by the perfection of wisdom, then they too have eyes and get the name perfection."
Śatakratu then inquired,
"Venerable monk Śāriputra, you have said, 'When the five perfections are assisted by the perfection of wisdom then they too have eyes and get the name perfection.'
So then, venerable monk Śāriputra, when the five perfections are assisted by the perfection of giving, do they not get the name perfection?
Similarly, when the five perfections are assisted by the perfections of morality, patience, perseverance, and concentration, do those five perfections not get the name perfection either?" 449
"It is not so, Kauśika, it is not so," replied Śāriputra.
"When the five perfections are assisted by the perfection of giving, they do not get the name perfection.
Similarly, when the five perfections are assisted by the perfections of morality, patience, perseverance, and concentration, those five perfections do not get the name perfection either.
Therefore, Kauśika, the perfection of wisdom is the highest, the most excellent, foremost, the best, the most superb, sublime, and unsurpassed, and it is unrivaled by the five perfections."
Then venerable Śāriputra asked the Lord,
"Lord, how should bodhisattva great beings 450 find and produce within themselves the perfection of wisdom?"
The Lord replied,
"Śāriputra, they should find and produce within themselves the perfection of wisdom
so they do not find and produce within themselves form;
they should find and produce within themselves the perfection of wisdom
so they do not find and produce within themselves feeling, perception, volitional factors, or consciousness.
Similarly, they should find and produce within themselves the perfection of wisdom
so they do not find and produce within themselves constituents, sense fields, dependent originations, or the perfection of giving;
they should find and produce within themselves the perfection of wisdom
so they do not find and produce within themselves the perfections of morality, patience, perseverance, or concentration.
They should find and produce within themselves the perfection of wisdom
so they do not find and produce within themselves inner emptiness, up to the emptiness that is the non-existence of an intrinsic nature.
They should find and produce within themselves the perfection of wisdom
so they do not find and produce within themselves the thirty-seven dharmas on the side of awakening.
They should find and produce within themselves the perfection of wisdom
so they do not find and produce within themselves the ten powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha.
They should find and produce within themselves the perfection of wisdom
so they do not find and produce within themselves the knowledge of all aspects.
Thus, they should find and produce within themselves the perfection of wisdom
so they do not find and produce within themselves any of those dharmas."
Śāriputra then asked,
"Lord, how do they find and produce within themselves the perfection of wisdom
so that they do not find and produce within themselves form?
Lord, how do they find and produce within themselves the perfection of wisdom
so they do not find and produce within themselves . . . up to all dharmas?"
"Śāriputra," replied the Lord,
"they should find and produce within themselves the perfection of wisdom [U2T] as the non-enactment, the non-production, the non-cessation, the non-appearance, the non-destruction, and the non-apprehension [T2] of form [T1] [U2T]."
"Lord, does finding and producing within themselves the perfection of wisdom like that cause any dharma to be gained?" asked Śāriputra.
"Śāriputra," replied the Lord,
"finding and producing within themselves the perfection of wisdom like that does not cause any dharma to be gained,
and it is because it does not cause any dharma to be gained that it is counted the perfection of wisdom."
"Lord, what dharmas does it not cause to be gained?" asked Śāriputra.
"Śāriputra," replied the Lord,
"it does not cause wholesome dharmas to be gained,
it does not cause unwholesome dharmas to be gained, and similarly
it does not cause dharmas that are basic immorality or what is not basic immorality,
compounded or uncompounded,
afflicted or unafflicted,
ordinary or extraordinary,
or defilement or purification to be gained.
It does not cause the dharmas of saṃsāra to be gained,
and it does not cause the dharmas of nirvāṇa to be gained.
And why?
Because the perfection of wisdom does not make any dharma available by way of apprehending it.
Therefore, it does not cause it to be gained [or lost or changed]."
Then Śatakratu, head of the gods, asked the Lord,
"Does this perfection of wisdom also not cause the knowledge of all aspects to be gained?"
The Lord said,
"In regard to what you, Kauśika, have said — 'Does this perfection of wisdom also not cause the knowledge of all aspects to be gained?' — exactly so! Exactly so!
The perfection of wisdom does not cause any dharma to be gained [or lost or changed].
It does not cause any to be apprehended
and therefore does not cause even the knowledge of all aspects to be gained.
It does not apprehend it."
"Lord, why does this perfection of wisdom not cause the knowledge of all aspects to be gained?
Why does it not apprehend it?" asked Śatakratu.
"Kauśika," replied the Lord,
"it is because the perfection of wisdom
does not cause it to be gained as a name, as a causal sign, or as something to be enacted."
"Well then, Lord, how does this perfection of wisdom cause it to be gained?" asked Śatakratu.
"Kauśika," replied the Lord,
"it is because the perfection of wisdom causes it to be gained [T1] without apprehending [T2] [U2T],
without asserting, without being stationed on, without forsaking, without settling down on,
without grasping, and without rejecting anything at all,
but it does not cause any dharma to be gained."
Śatakratu said,
"It is amazing, Lord, how this perfection of wisdom has been made available in order to make
the non-production, non-cessation, non-enactment, non-apprehension, non-purification,
and non-destruction [T2] of all dharmas [T1] [U2T] easy."
Then venerable Subhūti said to the Lord,
"Lord, if bodhisattva great beings practicing the perfection of wisdom have such ideas as 'the perfection of wisdom causes all dharmas to be gained' or 'the perfection of wisdom does not cause all dharmas to be gained,' then, Lord, the perfection of wisdom is forsaken, and this causes distance from the perfection of wisdom."
The Lord replied,
"There is a way in which bodhisattva great beings forsake the perfection of wisdom, a way that causes distance from the perfection of wisdom. When bodhisattva great beings practicing the perfection of wisdom have such ideas as 'This perfection of wisdom rings hollow. This perfection of wisdom is in vain. This perfection of wisdom is pointless. This perfection of wisdom is a fraud,' that makes those bodhisattva great beings forsake the perfection of wisdom. It causes those bodhisattva great beings to be distant from the perfection of wisdom."
"The Lord is confident about the perfection of wisdom.
In what dharmas do you not have confidence?" 451 asked Subhūti.
"Subhūti," replied the Lord,
"being confident about the perfection of wisdom,
I do not have confidence in form, and
I do not have confidence in feeling, perception, volitional factors, or consciousness;
I do not have confidence in eyes, and
I do not have confidence in ears, nose, tongue, body, or thinking mind;
I do not have confidence in a form, and
I do not have confidence in a sound, a smell, a taste, a feeling, or dharmas;
I do not have confidence in the perfection of giving, and
I do not have confidence in the perfections of morality, patience, perseverance, concentration, or wisdom; 452
I do not have confidence in inner emptiness,
up to and I do not have confidence in the emptiness that is the non-existence of an intrinsic nature.
I do not have confidence in the thirty-seven dharmas on the side of awakening.
I do not have confidence in the ten powers, four fearlessnesses, four detailed and thorough knowledges, or eighteen distinct attributes of a buddha;
I do not have confidence in the result of stream enterer, and
I do not have confidence in the result of once-returner or the result of non-returner, the state of a worthy one, the state of a pratyekabuddha, or unsurpassed, perfect, complete awakening.
Being confident about the perfection of wisdom,
I do not have confidence in the knowledge of all aspects."
"Lord, why, being confident about the perfection of wisdom, do you not have confidence in form,
and why do you not have confidence in . . . , up to the knowledge of all aspects?" asked Subhūti.
The Lord said,
"Subhūti, the perfection of wisdom gives me confidence because
form [T1] cannot be apprehended [T2] [U2T].
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The perfection of wisdom gives me confidence because . . . ,
up to the knowledge of all aspects [T1] cannot be apprehended [T2] [U2T].
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Therefore, Subhūti, being confident about the perfection of wisdom,
I do not have confidence in form, and I do not have confidence in . . . ,
up to the knowledge of all aspects."
"Lord, this — namely, the perfection of wisdom — is a huge perfection," said Subhūti.
"What do you think, Subhūti?" asked the Lord. "In what way is this perfection of wisdom a huge perfection?"
Subhūti replied,
"Lord, the perfection of wisdom does not make form bigger, nor does it make it smaller;
it does not make feeling, perception, volitional factors, or consciousness bigger, nor does it make them smaller;
similarly, it does not make the constituents, sense fields, or dependent originations bigger nor does it make them smaller.
It does not make the perfection of giving bigger, nor does it make it smaller;
similarly, it does not make the perfection of morality, patience, perseverance, or concentration bigger, nor does it make them smaller;
it does not make inner emptiness bigger, nor does it make it smaller;
it does not make . . . up to the emptiness that is the non-existence of an intrinsic nature bigger, nor does it make it smaller;
it does not make the thirty-seven dharmas on the side of awakening bigger, nor does it make them smaller;
it does not make the powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha bigger, nor does it make them smaller;
it does not make awakening bigger, nor does it make it smaller;
and it does not make an awakened one bigger, nor does it make an awakened one smaller."It does not compress form, nor does it expand it;
it does not compress feeling, perception, volitional factors, or consciousness, nor does it expand them;
up to it does not compress awakening or an awakened one, nor does it expand them."It does not make form measurable, nor does it make it immeasurable;
it does not make feeling, perception, volitional factors, or consciousness measurable, nor does it does not make them immeasurable;
up to it does not make awakening or an awakened one measurable, nor does it make them immeasurable."It does not free up form, nor does it enclose it;
it does not free up feeling, perception, volitional factors, or consciousness, nor does it enclose them;
up to it does not free up awakening or an awakened one, nor does it enclose them."It does not strengthen form, nor does it weaken it;
it does not strengthen feeling, perception, volitional factors, or consciousness, nor does it weaken them;
up to it does not strengthen awakening or an awakened one, nor does it weaken them."In this way, Lord, this perfection of wisdom of bodhisattva great beings is a huge perfection.
"Lord, when bodhisattva great beings newly set out in the vehicle, having resorted to the perfection of wisdom and resorted to the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, have the notion,
'It does not make form bigger nor, does it make it smaller,'
up to 'It does not make an awakened one bigger, nor does it make an awakened one smaller,'
up to 'It does not strengthen, nor does it weaken form,'
those bodhisattva great beings with such notions, Lord, are not practicing the perfection of wisdom.
And why?
Because making form bigger or smaller, up to making an awakened one bigger or smaller is not in harmony with the perfection of wisdom as cause;
strengthening or weakening form, up to and strengthening or weakening an awakened one is not in harmony with the perfection of wisdom as cause."And why?
Because there is no awakening for those with a notion that something is being apprehended.###"Thus, you should know that the non-production of the perfection of wisdom is because beings are not produced.
Similarly, you should know that the non-production of the perfection of wisdom is because form is not produced, up to you should know that the non-production of the perfection of wisdom is because a buddha is not produced."You should know that the perfection of wisdom has no intrinsic nature because beings have no intrinsic nature.
You should know that the perfection of wisdom has no intrinsic nature because form has no intrinsic nature,
up to you should know that the perfection of wisdom has no intrinsic nature because a buddha has no intrinsic nature."You should know that the perfection of wisdom is not an existing thing because a being is not an existing thing.
Similarly, you should know that the perfection of wisdom is not an existing thing because form is not an existing thing.
You should know that the perfection of wisdom is not an existing thing because feeling, perception, volitional factors, and consciousness are not existing things,
up to you should know that the perfection of wisdom is not an existing thing because a buddha is not an existing thing."You should know that the perfection of wisdom is empty because beings are empty.
Similarly, you should know that the perfection of wisdom is empty because form is empty.
You should know that the perfection of wisdom is empty because feeling, perception, volitional factors, and consciousness are empty,
up to you should know that the perfection of wisdom is empty because a buddha is empty."Similarly, you should know that the perfection of wisdom is signless and wishless because beings are signless and wishless.
Similarly, you should know that the perfection of wisdom is signless and wishless because form is signless and wishless.
You should know that the perfection of wisdom is signless and wishless because feeling, perception, volitional factors, and consciousness are signless and wishless,
up to you should know that the perfection of wisdom is signless and wishless because a buddha is signless and wishless."Similarly, you should know the isolation and non-existence of the perfection of wisdom because of the isolation and non-existence of beings.
"Similarly, you should know the inconceivability of the perfection of wisdom because of the inconceivability of beings.
"You should know the non-destruction of the perfection of wisdom because of the non-destruction of beings.
"You should know that there is no full awakening of the perfection of wisdom because there is no full awakening of beings.
You should know that there is no full awakening of the perfection of wisdom because there is no full awakening of form.
You should know that there is no full awakening of the perfection of wisdom because there is no full awakening of feeling, perception, volitional factors, or consciousness,
up to you should know that there is no full awakening of the perfection of wisdom because there is no full awakening of a buddha."You should know that the perfection of wisdom is not endowed with the powers because beings are not endowed with the powers.
You should know that the perfection of wisdom is not endowed with the powers because form is not endowed with the powers.
You should know that the perfection of wisdom is not endowed with the powers because feeling, perception, volitional factors, and consciousness are not endowed with the powers,
up to you should know that the perfection of wisdom is not endowed with the powers because a buddha is not endowed with the powers."In this way too, Lord, this perfection of wisdom of bodhisattva great beings is a huge perfection."
This was the thirty-fourth chapter, "Perfect Praise of the Quality of Accomplishment," 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 [U2T]
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 [cause / path]
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
.
