Wednesday, June 15, 2022

Prajnaparamita-18K - Chapter 40 - Hindrances - 340

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The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 340
Daśa­sāhasrikā­prajñā­pāramitā

– Chapter 40 - Hindrances –

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.
-
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.
-
Note: All comments within (i.e. …) or [...] are from the commentator (me), not the translators.)


[Back to Résumés of chapters 1-41]

40. THE WORK OF MĀRA – Hindrances like grasping at this or that, getting attached to this or that, falling into one extreme or another.

Then venerable Subhūti inquired of the Lord, 497
"Lord, in light of these pronouncements you have made about the good qualities that accrue to those sons of a good family and daughters of a good family who have set out for unsurpassed, perfect, complete awakening, and who are practicing the six perfections, bringing beings to maturity, and taking possession of a buddhafield,
what sorts of hindrances can those sons of a good family and daughters of a good family expect to face?"

"Subhūti," replied the Lord,

  • "when it takes a really long time to have the confidence giving a readiness to speak,
    bodhisattva great beings should know it is the work of Māra."

"Why should bodhisattva great beings know it is the work of Māra if it takes a really long time to have the confidence giving a readiness to speak?" asked Subhūti.

The Lord replied,

  • "Here if it is very hard for bodhisattva great beings practicing the perfection of wisdom to complete the perfection of wisdom,
    if it is very hard for them to complete the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving‍ —
    Subhūti, if it takes a really long time to have the confidence giving a readiness to speak,
    in that case, Subhūti, from this one of many explanations,
    bodhisattva great beings should know it is the work of Māra.

  • "Furthermore, Subhūti, when the confidence giving a readiness to speak happens too fast,
    bodhisattva great beings should know that this, too, Subhūti,
    is the work of Māra."

"Why should bodhisattva great beings know that it is the work of Māra when the confidence giving a readiness to speak happens too fast?" asked Subhūti.

The Lord replied,

  • "Here it is when bodhisattva great beings are practicing the perfection of giving, and are practicing the perfection of morality, patience, perseverance, concentration, and wisdom, Subhūti,
    and the confidence giving a readiness to speak happens too fast.
    Subhūti, from this one of many explanations,
    bodhisattva great beings should know that this is the work of Māra.

  • "Furthermore, Subhūti, bodhisattva great beings should know of yawning while writing out the perfection of wisdom that this too, Subhūti, is the work of Māra.

  • "Furthermore, Subhūti, bodhisattva great beings should know of laughing while writing out the perfection of wisdom that this too, Subhūti, is the work of Māra.

  • "Furthermore, Subhūti, bodhisattva great beings should know of laughing at each other 498 while writing out the perfection of wisdom
    that this too, Subhūti, is the work of Māra.

  • "Furthermore, Subhūti, bodhisattva great beings should know of sneering 499 at each other while writing out the perfection of wisdom
    that this too, Subhūti, is the work of Māra.

  • "Furthermore, Subhūti, bodhisattva great beings should know of mental distraction while writing out the perfection of wisdom
    that this too, Subhūti, is the work of Māra.

  • "Furthermore, Subhūti, bodhisattva great beings should know that if they harmonize their thoughts with each other while writing it out
    that this too, Subhūti, is the work of Māra.

  • "Furthermore, Subhūti, bodhisattva great beings should know of thinking, 'I find no enjoyment in this,'
    that this too, Subhūti, is the work of Māra.

  • "Furthermore, Subhūti, bodhisattva great beings should know that if they yawn, get up from their seat, and leave,
    this too, Subhūti, is the work of Māra.

  • "Furthermore, Subhūti, bodhisattva great beings should know that if they yawn while reciting it, or taking it up, or teaching it, or yawn while paying attention to it,
    this too, Subhūti, is the work of Māra.

  • "Furthermore, Subhūti, bodhisattva great beings should know that laughing at each other while taking up, bearing in mind, reading aloud, and mastering‍ — or laughing at each other while properly paying attention to‍ — this perfection of wisdom
    is also, Subhūti, the work of Māra.

  • "Furthermore, Subhūti, bodhisattva great beings should know of sneering at each other while taking it up, bearing it in mind, reading it aloud, mastering it, and properly paying attention to it,
    that this also, Subhūti, is the work of Māra.

  • "Furthermore, Subhūti, bodhisattva great beings should know that mental distraction while taking it up, bearing it in mind, reading it aloud, mastering it, teaching it, and properly paying attention to it
    is also, Subhūti, the work of Māra.

  • "Furthermore, Subhūti, bodhisattva great beings should know that if they harmonize their thoughts with each other while taking it up, bearing it in mind, reading it aloud, mastering it, teaching it, and properly paying attention to it,
    this too, Subhūti, is the work of Māra."

The Lord having said this, venerable Subhūti inquired further of him,
"Lord, you have said, 'Bodhisattva great beings should know that
getting up from their seats and leaving with the thought "I find no enjoyment in this"
is also the work of Māra.'
Why do they find no enjoyment in it?"

"Subhūti," replied the Lord,

  • "it is because those bodhisattva great beings have not practiced the perfection of wisdom before;
    have not practiced the perfection of concentration, perfection of perseverance, perfection of patience, or perfection of morality before;
    and, Subhūti, it is because they have not practiced the perfection of giving before.
    Subhūti, because of that they find no enjoyment in an exposition of this deep perfection of wisdom and get up from their seats and leave.

  • "Furthermore, Subhūti, when those bodhisattva great beings think, 'We have not been prophesied in this perfection of wisdom,' 500 they lose their faith in it, get up from their seats, and leave.
    Subhūti, bodhisattva great beings should know that this too is the work of Māra."

"Lord, why do those who are not prophesied in the perfection of wisdom get up from their seats and leave?" asked Subhūti.

"Subhūti," replied the Lord,

  • "unsurpassed, perfect, complete awakening is not prophesied of bodhisattva great beings who have not entered into flawlessness.

  • "Subhūti, bodhisattva great beings should know that when they lose their faith, get up from their seats, and leave, thinking, 'Our names are not given in this perfection of wisdom,'
    this too is the work of Māra."

"Lord, why are the names of bodhisattva great beings not announced in this deep perfection of wisdom?" asked Subhūti.

"Subhūti," replied the Lord,

  • "the Tathāgata does not announce the names of bodhisattva great beings who have not been prophesied.
    They think, 'My name, and the settlement, or village, or market town in which I was born are not given here.'
    They do not think, 'I am going to listen to the perfection of wisdom.'
    They think, 'I have to leave the circle,' and as many thoughts as they have to leave, they appropriate that many eons of practice.
    They reject this perfection of wisdom and they think, 'I have to practice the yoga in other sūtras‍ — the ones that do not bring about the knowledge of all aspects‍ — and I have to master those.'
    Thus those bodhisattvas and sons of a good family and daughters of a good family would reject the root of the tree of the knowledge of all aspects and think instead to take the branches, petals, and leaves as supports.
    So, Subhūti, bodhisattva great beings should know that this too is the work of Māra."

"Lord, what are the sūtras that do not bring about the knowledge of all aspects,
the sūtras they think they have to master?" asked Subhūti.

"Subhūti," replied the Lord,

  • "they are the sūtras connected with those in the Śrāvaka Vehicle, that is, those only explaining the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths, and the emptiness, signless, and wishless gateways to liberation, standing in which sons of a good family and daughters of a good family reach the result of stream enterer, the result of once-returner, the result of non-returner, and the result of a worthy one. Subhūti, they are the sūtras connected with the Śrāvaka Vehicle. They are the ones that do not bring about the knowledge of all aspects they still think they have to master, even after having rejected this perfection of wisdom.
    And why?
    Subhūti, it is because bodhisattva great beings who have issued forth from the perfection of wisdom have issued forth because of ordinary and extraordinary dharmas. Subhūti, it is because when bodhisattva great beings train in the perfection of wisdom, they also train in all ordinary and extraordinary dharmas as well.

  • "To illustrate, Subhūti, a dog might spurn a bowlful of food from an owner with the thought to get a mouthful of food from a servant. Similarly, Subhūti, at a future time there will be sons of a good family and daughters of a good family in the Great Vehicle who reject this deep perfection of wisdom and think they have to master sūtras connected with the Śrāvaka Vehicle and the Pratyekabuddha Vehicle.
    Subhūti, bodhisattva great beings should know that this too is the work of Māra.

  • "Furthermore, Subhūti, at a future time there will be sons of a good family and daughters of a good family in the Great Vehicle who reject this deep perfection of wisdom and think they have to master sūtras connected with the Śrāvaka Vehicle and the Pratyekabuddha Vehicle for wealth and respect.
    Subhūti, bodhisattva great beings should know that this too is the work of Māra.

  • "To illustrate further, Subhūti, somebody might seek an elephant, find the elephant, and still think they have to track the elephant. What do you think, Subhūti, is that a person gifted with intelligence?"

"No, Lord," said Subhūti.

"Similarly, Subhūti," said the Lord,

  • "you should know that at a future time those sons of a good family and daughters of a good family in the Bodhisattva Vehicle who reject this deep perfection of wisdom and think that they have to master those sūtras connected with the Śrāvaka Vehicle and the Pratyekabuddha Vehicle are like that.
    Subhūti, bodhisattva great beings should know that this too is the work of Māra.

  • "Further, Subhūti, somebody might want to see an ocean, then see the ocean, and still think, 'I have to go looking for the water in the hoofprint left by a bull.' They might look at the water in the hoofprint and think, 'Is this not just the amount of water there is in the ocean?' What do you think, Subhūti, is that a person gifted with intelligence?"

"No, Lord," said Subhūti.

"Similarly, Subhūti," continued the Lord,

  • "you should know that at a future time those sons of a good family and daughters of a good family in the Great Vehicle who, having heard or found this deep perfection of wisdom, reject it and think they have to take up those sūtras connected with the Śrāvaka Vehicle and the Pratyekabuddha Vehicle are like that.
    Subhūti, bodhisattva great beings should know that this too is the work of Māra.

  • "To illustrate further, Subhūti, a contractor or contractor's apprentice might want to build a palace on the scale of the Vaijayanta palace but might think that they have to take the circles of the sun and the moon as the scale. What do you think, Subhūti, is that man who has examined the Vaijayanta palace and wants to build a palace on the scale of the Vaijayanta, taking the celestial mansion circles of the sun and the moon as the scale, a person gifted with intelligence?"

"No, Lord," said Subhūti.

"It is similar, Subhūti," continued the Lord,

  • "with some of those sons of a good family and daughters of a good family in the Bodhisattva Vehicle who will be there at a future time, and who, having heard or found this deep perfection of wisdom, reject and discard it, thinking they have to seek the knowledge of all aspects in the sūtras connected with the Śrāvaka Vehicle and the Pratyekabuddha Vehicle.

  • What do you think, Subhūti, are those sons of a good family and daughters of a good family in the Bodhisattva Vehicle persons gifted with intelligence?"

"No, Lord," said Subhūti.

"Subhūti," said the Lord, "bodhisattva great beings should know that this too is the work of Māra.

  • "Further, Subhūti, somebody might want to see a wheel-turning emperor. Having seen a commander of a fort they might think, 'The color and form of a wheel-turning emperor must be just the same sort as those of this commander of a fort.' Having grasped the color, shape, dress, signs, and tokens of the commander of a fort, they then say, 'The distinguishing color, shape, dress, signs, and tokens of a wheel-turning emperor are like these.' What do you think, Subhūti, is that person gifted with intelligence?"

"No, Lord," said Subhūti.

"It is similar, Subhūti," continued the Lord,

  • "with those sons of a good family and daughters of a good family in the Great Vehicle who will be there at a future time, and who, having heard or found this deep perfection of wisdom, reject and discard it, thinking they have to seek and master the knowledge of all aspects in the sūtras connected with the Śrāvaka and Pratyekabuddha Vehicles.

  • What do you think, Subhūti, are those sons of a good family and daughters of a good family in the Great Vehicle persons gifted with intelligence?"

"No, Lord," said Subhūti.

"Subhūti," said the Lord, "bodhisattva great beings should know that this too is the work of Māra.

  • "Furthermore, Subhūti, when those sons of a good family and daughters of a good family write out this deep perfection of wisdom they are disturbed, and, while writing, frequently become confident in their readiness to speak‍
    confident, that is, to speak about a form, and confident in their readiness to speak about a sound, a smell, a taste, a feeling, and dharmas;
    confident in their readiness to speak about the perfection of giving, and confident in their readiness to speak about the perfections of morality, patience, perseverance, concentration, and wisdom;
    confident in their readiness to speak about the desire realm, form realm, and formless realm;
    confident in their readiness to speak about clear articulation and recitation, and confident in their readiness to speak about what has to be taught to students;
    confident in their readiness to speak about the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths;
    confident in their readiness to speak about all the concentrations, deliverances, meditative stabilizations, and absorptions;
    confident in their readiness to speak about inner emptiness, up to the emptiness that is the non-existence of an intrinsic nature; confident in their readiness to speak about the powers,
    and confident in their readiness to speak about the fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha;
    up to and confident in their readiness to speak about unsurpassed, complete awakening.

  • "And why?
    Subhūti, it is because the perfection of wisdom does not give confidence giving a readiness to speak‍ —
    because, Subhūti, the perfection of wisdom is inconceivable;
    because, Subhūti, the perfection of wisdom is without production and without cessation;
    because, Subhūti, the perfection of wisdom is without defilement and without purification;
    because, Subhūti, the perfection of wisdom is without distraction;
    because, Subhūti, the perfection of wisdom is not something that can be spoken out loud;
    because, Subhūti, the perfection of wisdom is not part of a conversation;
    because, Subhūti, the perfection of wisdom is not something that can be talked about; and
    because, Subhūti, the perfection of wisdom cannot be apprehended.
    And why?
    Subhūti,
    ________________________________________________________________________
    it is because all the dharmas do not exist in this deep perfection of wisdom.
    ________________________________________________________________________
    (i.e. All dharmas are not existent, not non-existent, not both together, not neither.)

  • "Subhūti, if, when those sons of a good family and daughters of a good family write out this deep perfection of wisdom,
    _________________________________________________________________
    they are distracted by those dharmas,_____________________________
    Subhūti, bodhisattva great beings should know that this too is the work of Māra."
    _________________________________________________________________

"Lord, is it possible to write out the perfection of wisdom?" asked Subhūti.

"Subhūti, it is not possible," replied the Lord.

  • "And why?
    Subhūti, it is because the perfection of wisdom has no intrinsic nature;
    the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving have no intrinsic nature;
    all the emptinesses, the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha have no intrinsic nature;
    and the knowledge of all aspects has no intrinsic nature.
    That which has no intrinsic nature does not exist
    and the perfection of wisdom is something that does not exist,
    so, what does not exist cannot write out what does not exist.

  • "Subhūti, if those certain sons of a good family and daughters of a good family in the Great Vehicle
    _____________________________________________________________________
    form the notion 'this deep perfection of wisdom is not an existent thing,'
    Subhūti, they should know that this too is the work of Māra."___________
    _____________________________________________________________________
    (i.e. All dharmas are not existent, not non-existent, not both together, not neither.)

Subhūti said,

  • "Lord, when those sons of a good family and daughters of a good family in the Great Vehicle who write out this deep perfection of wisdom in written letters think, 'I have written out this deep perfection of wisdom,' and settle down on this deep perfection of wisdom as the letters, Lord, they should know that this too is the work of Māra.
    And why?
    Lord, it is because the perfection of wisdom is without letters,
    and the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving are without letters;
    Lord, form is without letters, and feeling, perception, volitional factors, and consciousness are without letters;
    the constituents are without letters and the sense fields too are without letters;
    the deliverances are without letters;
    the thirty-seven dharmas on the side of awakening are without letters;
    the powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha are without letters;
    and the knowledge of all aspects is without letters as well.

  • "Lord, if those sons of a good family and daughters of a good family in the Great Vehicle
    settle down thinking, 'This deep perfection of wisdom is without letters';
    and similarly, settle down thinking, 'The perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving and without letters';
    and similarly, settle down thinking, 'The thirty-seven dharmas on the side of awakening, the gateways to liberation, the powers, the fearlessnesses, the detailed and thorough knowledges, and the distinct attributes of a buddha are without letters';
    and, Lord, if bodhisattva great beings settle down thinking, 'The knowledge of all aspects is without letters as well,'
    Lord, they should know that this too is the work of Māra."

"Exactly so, Subhūti, exactly so," said the Lord.

  • "They should know that this too is the work of Māra.

  • "Furthermore, Subhūti, when bodhisattvas, sons of a good family, and daughters of a good family write out this deep perfection of wisdom, if their imagination turns to the city,
    bodhisattva great beings should know that this too is the work of Māra.

  • "Furthermore, Subhūti, when sons of a good family and daughters of a good family in the Great Vehicle write out this deep perfection of wisdom and get caught up thinking about a settlement, get caught up thinking about a town, get caught up thinking about a king's palace, get caught up thinking about a country, get caught up thinking about gurus and teachers, get caught up thinking about their parents, brothers, sisters, kinsmen, and blood relatives, get caught up thinking about thieves, get caught up in thoughts connected with savages, get caught up in thoughts imagining being in society and being with courtesans, or get caught up thinking about other things,
    because Māra the wicked one will interrupt them with hindrances and distractions
    when they clearly articulate this deep perfection of wisdom, read it aloud, and properly pay attention to it,
    Subhūti, bodhisattva great beings should know that these too are the work of Māra.

  • "Furthermore, Subhūti, sons of a good family and daughters of a good family in the Bodhisattva Vehicle writing out this deep perfection of wisdom get wealth and respect, verses of praise, and requirements‍ — robes, alms, beds and seats, and medicines for sicknesses. When bodhisattvas, sons of a good family, and daughters of a good family are relishing this experience, Subhūti, bodhisattva great beings should know when they write out, clearly articulate, read aloud, and properly pay attention to this deep perfection of wisdom, that this too is the work of Māra.

  • "Furthermore, Subhūti, when bodhisattva great beings are writing out, clearly articulating, reading aloud, and properly paying attention to this deep perfection of wisdom and Māra the wicked one supplies deep sūtras, there bodhisattva great beings with skillful means should not get excited about those deep sūtras that Māra supplies.
    And why?
    Subhūti, it is because those sūtras do not bring about the knowledge of all aspects.
    Subhūti, there bodhisattva great beings without skillful means, having heard this deep perfection of wisdom, will reject it, even though in it I have taught skillful means for bodhisattva great beings in detail, and it is in just this deep perfection of wisdom that they should search for a detailed description of skillful means.

  • "Subhūti, when sons of a good family or daughters of a good family in the Great Vehicle, having rejected this deep perfection of wisdom, decide to seek for skillful means in those sūtras connected with the Śrāvaka and Pratyekabuddha Vehicles,
    Subhūti, bodhisattva great beings should know that this too is the work of Māra."

This was the fortieth chapter, "The Work of Māra," 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.)

  1. Chapter 0 – Introduction to the Sutra

  2. Chapter 1 – Introduction / the Assembly

  3. Chapter 2 – Production of the Thought

  4. Chapter 3 – designation [U2T]

  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 [cause / path]

  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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