The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 344
Daśasāhasrikāprajñāpāramitā
– Chapter 44 - This perfection of wisdom is inconceivable –
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 42-87]
44. MADE UP – This perfection of wisdom is deep, inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled.
(i.e. Résumé: This perfection of wisdom is deep, inconceivable, incomparable, immeasurable, uncountable, and equal to the unequaled – not 'this', not 'non-this', not both together, not neither, for whatever 'this' is – because its true nature & dynamic is the Union of the Two Truths [U2T]. Because it is like an illusion, reflection, mirage, dream, echo, magical trick: 'There, but not there.'
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This perfection of wisdom is deep.
This perfection of wisdom has been made available through tremendous work.
This perfection of wisdom has been made available through incomparable work, immeasurable work, incalculable work, work equal to the unequaled.
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Because all the dharmas of śrāvakas, or all the dharmas of pratyekabuddhas, or all the dharmas of bodhisattvas, or all the buddha dharmas, whatever they are, they all make up the perfection of wisdom.
Because this deep perfection of wisdom is made available so we do not hold on to and do not settle down on any dharma.
Because all dharmas are empty of inherent existence <==> because dependently co-arisen, merely labeled by the mind, like illusions.
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Inconceivable: This perfection of wisdom is deep, hard to behold, hard to understand, not something about which you can speculate, not an object of speculative thought, calm, investigated as subtle, delicate, an object to be known by the brilliantly learned and wise.
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The knowledge and effort of faith followers, Dharma followers… is the forbearance of the bodhisattva great beings who have gained forbearance for the nonproduction of dharmas.
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This perfection of wisdom — is a tremendous perfection.
This perfection of wisdom is an incomparable perfection, immeasurable perfection, incalculable perfection, a perfection equal to the unequaled.-
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Liberation / completion / purification / omniscience / enlightenment is not gained by rejecting / abandoning samsara / appearances and accepting / seeking nirvana / emptiness. It is gained by training and directly perceiving / realising / experiencing the inconceivable true nature & dynamic of Reality as it is here & now beyond all extremes & middle [U2T].
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So, Bodhisattvas should train in perceiving / realising / experiencing without perceiving / realising / experiencing the inconceivable Union of the Two Truths about any & all dharmas: that all dharmas are like an inconceivable Union of being empty of inherent existence [T2], not really existent / caused / functional <==> because of being conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed / designated by the mind [U3S] in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional / useless / meaningless.
And vice versa; one aspect / truth implies / proves / enables the other (<==>) [U2T].
Note: Something could be co-dependent with its parts and wholes (when applicable), with its causes & conditions and effects (when applicable), with its conceptual opposite(s) (always), and especially co-dependent with the subject / mind merely labeling / imputing it (always).
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That all dharmas are like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T].
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That all dharmas are not existent / caused / functional, not completely non-existent / non-caused / non-functional, not both together, not neither, and there is no fifth; not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither, and there is no fifth; not permanent / continuous / eternal, not impermanent / discontinuous / annihilated, not both together, not neither, and there is no fifth; not dependent, not independent, not both together, not neither, and there is no fifth; not empty, not non-empty, not both together, not neither, and there is no fifth; not dependently arisen, not empty of inherent existence, not both truths together, not neither of the two truths, and there is no fifth; not equal / pure / perfect / divine / complete / free / enlightened, not unequal / impure / imperfect / ordinary / incomplete / non-enlightened, not both together, not neither, and there is no fifth; not 'this', not 'non-this', not both together, not neither, and there is no fifth – for whatever 'this' is.
Meaning the true nature & dynamic as it is of any / all dharmas is indescribable / inconceivable for our flawed dualistic conceptual conditioned ordinary mind(s);
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That all dharmas have no real three stages of becoming: origination, duration / change, cessation, or complete absence of those.
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That there is no independent / universal / absolute / inherently existing basis to discriminate / differentiate them in absolute terms, just conventionally / relatively / inter-subjectively.
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That there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / nagate / abandon / eliminate / subtract / not-do in absolute terms, just conventionally / relatively / inter-subjectively.
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That we may as well perceive everything as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha – in the non-dual sense of those terms: not this, not non-this …
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All this applies to all dharmas: ex. the three vajras – physical / body, conceptual / speech, mental / mind –; the three spheres – subject, relation / action / process, object –; apparent opposites in any duality / triad / quad / etc.; name / label & referent / basis; the three stages of becoming – origination, duration / change, cessation –, the three times & space; all Buddha-dharmas, all words / concepts / ideas / teachings / views / methods / practices / milestones / levels / goals; samsara & nirvana; even the two truths themselves, and their 'Union', even the Ground and its manifestations.
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This way one can still use valid useful dharmas / tools / adapted skillful means … conventionally / relatively / inter-subjectively, but never in absolute terms.
That is 'acting without acting', without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes about anything involved – ex. subject, relation / action, object; or apparent opposites –;
without falling into any extreme or middle in relation to any group of opposites;
without accepting / affirming / seeking / adding / improving / doing anything in absolute terms,
without rejecting / negating / abandoning / eliminating / subtracting / not-doing anything in absolute terms,
without changing / defiling / improving / purifying anything in absolute terms,
just conventionally / relatively / inter-subjectively if it helps somebody to get closer to the inconceivable liberating Truth;
without any di-vision between the three spheres – subject, relation / action, object –;
thus more and more in accord with the inconceivable true nature & dynamic of Reality as it is here & now,
more and more in accord with the inconceivable Union of the Two Truths free from all extremes & middle.
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The important point is that in Reality as it is, in awakening / enlightenment, there are still valid useful conventional tools / adapted skillful means / qualities / virtues / words / symbols / images / concepts / thoughts / feelings / ideas / truths / views / methods / practices / goals / three spheres – subject / beings / relations / activities, objects / phenomena – / body, speech & mind … that can be used without being used to help all sentient beings still stuck in samsara because of their ignorance of the inconceivable true nature & dynamic of Reality as it is here & now [U2T / U3S / Uopp / U2T-2T / Middle Way free from all extremes & middle]. Emptiness does not deny conventional concepts, truths & activities; on the contrary the two truths are primordially inseparable / interdependent / in harmony. The same for samsara & nirvana.)
Then venerable Subhūti said to the Lord,
"Lord, this perfection of wisdom is deep.
Lord, this perfection of wisdom has been made available through tremendous work.
This perfection of wisdom has been made available through incomparable work, immeasurable work, incalculable work, work equal to the unequaled."
Venerable Subhūti having said this, the Lord replied to him,
"Exactly so, Subhūti, exactly so!
Subhūti, this perfection of wisdom has been made available through tremendous work.
This perfection of wisdom has been made available through incomparable work, immeasurable work, incalculable work, work equal to the unequaled.
And why?
Subhūti, it is because the six perfections make up this deep perfection of wisdom.
Subhūti, it is because inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature make it up;
and the four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path make up this deep perfection of wisdom.
Subhūti, it is because the Tathāgata's ten powers make up this deep perfection of wisdom;
the four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha make it up;
and because, Subhūti, the buddha, up to the knowledge of all aspects make up this deep perfection of wisdom."To illustrate, Subhūti, all royal work and all civic work of a king from a royal family who has been crowned in a consecration ceremony, who is powerful and has become His Majesty to his people, is given to a minister to do, so the king is less concerned with it and is relieved of the burden.
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Similarly, all the dharmas of śrāvakas, or all the dharmas of pratyekabuddhas, or all the dharmas of bodhisattvas, or all the buddha dharmas, whatever they are, they all make up the perfection of wisdom;
it is this perfection of wisdom that does their work.
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Therefore, Subhūti, this perfection of wisdom has been made available through tremendous work.
Subhūti, this perfection of wisdom has been made available through incomparable work, immeasurable work, incalculable work, work equal to the unequaled.
And why?
Because, Subhūti, this deep perfection of wisdom is made available
so you do not hold on to and do not settle down on form;
this deep perfection of wisdom is made available so you do not hold on to and do not settle down on feeling, perception, volitional factors, or consciousness;
this deep perfection of wisdom is made available so you do not hold on to and do not settle down on . . .
up to the knowledge of all aspects; this deep perfection of wisdom is made available so you do not hold on to and do not settle down on the result of stream enterer;
and similarly, this deep perfection of wisdom is made available so you do not hold on to and do not settle down on the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha's awakening, up to unsurpassed, perfect, complete awakening."
"Lord," asked Subhūti,
"how is this perfection of wisdom made available so you do not hold on to and do not settle down on form? -
Lord, how is this deep perfection of wisdom made available so you do not hold on to and do not settle down on feeling, perception, volitional factors, or consciousness? How is this deep perfection of wisdom made available so you do not hold on to and do not settle down on . . . up to unsurpassed, perfect, complete awakening?"
"Subhūti," replied the Lord,
"do you see that form which you might hold on to and might settle down on, or which itself holds on and settles down?
Subhūti, do you see that feeling, perception, volitional factors, or consciousness which you might hold on to and might settle down on, or which itself holds on and settles down?"
"No, Lord," he replied.
"Subhūti, do you see that unsurpassed, perfect, complete awakening which you might hold on to and might settle down on, or which itself holds on and settles down?" he asked.
"No, Lord," he replied.
"Excellent, excellent, Subhūti!" said the Lord.
"Subhūti, I too do not see that form which you might hold on to and might settle down on, or which itself holds on and settles down.
Subhūti, I too do not see . . . up to unsurpassed, perfect, complete awakening.
And because I do not see it, I do not hold on to it.
Because I do not hold on to it, I do not settle down on it.
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Subhūti, I too do not see a buddha level, all-knowledge, knowledge of all aspects, or tathāgatahood.
And because I do not see it, I do not hold on to it.
Because I do not hold on to it, I do not settle down on it.
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Therefore, Subhūti, bodhisattvas should not hold on to and should not settle down on form.
They should not hold on to and should not settle down on feeling, perception, volitional factors, or consciousness.
Similarly, connect this with they should not hold onto and should not settle down on a buddha level, all-knowledge, knowledge of all aspects, or tathāgatahood."
Then the gods living in the desire realm and in the form realm said to the Lord,
"Lord, this perfection of wisdom is deep, hard to behold, hard to understand,
not something about which you can speculate, not an object of speculative thought,
calm, investigated as subtle, delicate, an object to be known by the brilliantly learned and wise.
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Lord, those bodhisattvas who believe in this perfection of wisdom served well the victors of the past and have been assisted by spiritual friends.
Lord, those beings who believe in this deep perfection of wisdom keep on producing wholesome roots."Lord, even if all the beings who are in the great billionfold world system were faith followers, Dharma followers, the eighth, 520 stream enterers, once-returners, non-returners, worthy ones, and pratyekabuddhas, still, far superior to their knowledge and effort in, and single day's pleasure in, and forbearance for thinking about, weighing, testing, exploration, and examination of this deep perfection of wisdom would be a single day's 521 pleasure in and forbearance for this sort of perfection of wisdom.
"And why? Because that knowledge and effort of faith followers, Dharma followers, the eighth, and stream enterers, as well as the knowledge and effort of once-returners, non-returners, worthy ones, and pratyekabuddhas, is 522 the forbearance of the bodhisattva great beings who have gained forbearance for the nonproduction of dharmas."
Then the Lord said to the gods living in the desire realm and in the form realm,
"Excellent, excellent, gods! Exactly so, gods, exactly so!
The knowledge and effort of faith followers, Dharma followers, the eighth, stream enterers, once-returners, non-returners, worthy ones, and pratyekabuddhas is the forbearance of the bodhisattva great beings who have gained forbearance for the nonproduction of dharmas.
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Gods, you should know that any sons of a good family or daughters of a good family who hear this perfection of wisdom and, having heard this perfection of wisdom, write it out, and having written it out, transmit, recite, and properly pay attention to it are sons of a good family or daughters of a good family who will quickly pass into complete nirvāṇa, while those in the Śrāvaka Vehicle and Pratyekabuddha Vehicle practicing other sūtras unconnected with this perfection of wisdom are not like that.
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And why?
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Because what faith followers and Dharma followers have to train in;
what stream enterers, once-returners, non-returners, and worthy ones, and those who have set out in the Pratyekabuddha Vehicle have to train in;
what bodhisattva great beings have to train in;
and the most excellent dharmas that tathāgatas, worthy ones, perfectly complete buddhas who have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete awakening have trained in are taught in detail in this perfection of wisdom."
Then the gods living in the desire realm and in the form realm said to the Lord, crying out cries of delight,
"Lord, this — namely, this perfection of wisdom — is a tremendous perfection.
Lord, this perfection of wisdom is an incomparable perfection, immeasurable perfection,
incalculable perfection, a perfection equal to the unequaled.
Lord, even though faith followers, Dharma followers, the eighth, stream enterers, once-returners, non-returners, worthy ones, and pratyekabuddhas have gone forth by training in this perfection of wisdom, and bodhisattva great beings have fully awakened to unsurpassed, perfect, complete awakening by training in it, still there has not become less of this deep perfection and there has not become more."
Then the gods living in the desire realm and in the form realm bowed their head to the Lord's feet, circumambulated the Lord three times, withdrew from the presence of the Lord, and before they had gone very far disappeared — those gods who live in the desire realm to live in the desire realm, and those gods who live in the form realm to live in the form realm.
Venerable Subhūti then asked to the Lord,
"Where did they die, Lord, the bodhisattva great beings who have taken birth here and believe in this deep perfection of wisdom the moment they hear it?"
"Subhūti," replied the Lord,
"bodhisattva great beings who believe in this deep perfection of wisdom the moment they hear it will not be cowed, will not tense up, will not go blank, will not be of two minds, will not doubt, will delight in hearing this deep perfection of wisdom, and, having heard it, will not become separated from attention to this deep perfection of wisdom.
Whether they go or come or stand or sit, constantly and always they will not give up that attention to this deep perfection of wisdom — constantly and always they will follow after those persons who are Dharma preachers.
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To illustrate, Subhūti, a cow with a baby calf does not let go of her calf.
Similarly, Subhūti, those bodhisattva great beings newly set out in the vehicle do not give up a Dharma preacher until they have internalized this deep perfection of wisdom, taken it up, memorized and recited it, investigated it with their thinking mind, and seen and penetrated it. So, because of this deep perfection of wisdom, Subhūti, having died as humans, they have taken birth here.
And why?
Because those bodhisattva great beings newly set out in the vehicle have written out this deep perfection of wisdom, and, having written it out, have made it into a book, and have respected, revered, honored, and worshiped it with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners. Because of that wholesome root, Subhūti, they have died as humans and taken birth as humans who believe in this deep perfection of wisdom the moment they hear it."
Subhūti asked,
"Lord, is there one of those many bodhisattvas endowed with those good qualities who, having attended on other lord buddhas, died there, and having taken birth here believes in this deep perfection of wisdom the moment they hear it, and believing in it also writes it out, and having written it out transmits, recites, and properly pays attention to it?"
"Exactly so, Subhūti, exactly so!" replied the Lord.
"That bodhisattva great being who attends on other lord buddhas in other buddhafields and, having died there, takes birth here and believes in this deep perfection of wisdom the moment they hear it, and believing in it also writes it out, and having written it out clearly articulates, recites, and properly pays attention to it.
And why?
Because that bodhisattva great being heard this deep perfection of wisdom from those lord buddhas, and having heard it also took it up, bore it in mind, recited it, and properly paid attention to it.
It is because of those wholesome roots and that proper attention that they have taken birth here."Furthermore, Subhūti, bodhisattva great beings who have died among the Tuṣita gods and, having taken birth here, share in the good fortune of humans — you should also be aware that they are indeed endowed with those good qualities as well.
And why?
Subhūti, it is because those bodhisattva great beings have thoroughly questioned the bodhisattva great being Maitreya about this perfection of wisdom.
It is because of that wholesome root that they have taken birth here."Subhūti, when bodhisattva great beings who have not heard or asked about the perfection of wisdom in the past have taken birth in the human world, they have doubt, go blank, and feel cowed.
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Subhūti, when bodhisattva great beings who have heard and asked about the perfection of wisdom in the past hear an explanation of this deep perfection of wisdom, they do not have doubt, do not go blank, and do not feel cowed.
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Connect this in the same way with Subhūti, . . . the perfection of concentration . . . the perfection of perseverance . . . the perfection of patience . . . and the perfection of morality as well.
Furthermore, Subhūti, when bodhisattva great beings who have not heard and not asked about this perfection of giving in the past hear an explanation of this deep perfection of wisdom, they have doubt, go blank, and feel cowed."Furthermore, Subhūti, when bodhisattva great beings who have not heard and not asked about inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature in the past hear an explanation of this deep perfection of wisdom, they have doubt, go blank, and feel cowed.
"Furthermore, Subhūti, when bodhisattva great beings who have not heard and not asked about the four applications of mindfulness in the past hear an explanation of this deep perfection of wisdom, they have doubt, go blank, and feel cowed.
Furthermore, Subhūti, when bodhisattva great beings who have not heard about the four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path in the past, or have heard but have not asked about them, hear an explanation of this deep perfection of wisdom, they have doubt, go blank, and feel cowed."Furthermore, Subhūti, when bodhisattva great beings have heard and asked about this deep perfection of wisdom in the past, but even after hearing and asking about it still do not put it into practice and do not meditate on this deep perfection of wisdom for one day, or two days, or three days, or four days, or five days, or six days, or even ten days, they get robbed of it and they become separated from this deep perfection of wisdom.
And why?
Subhūti, it is because bodhisattva great beings who sometimes do and sometimes do not have the desire to practice the perfection of wisdom get robbed of it, because their minds are flighty like a wisp of cotton. Subhūti, you should know that, having set out in the vehicle, those bodhisattva great beings have not gone far, have not been looked after by spiritual friends, and have not attended on a perfectly complete buddha."Subhūti, bodhisattva great beings who have not clearly articulated this deep perfection of wisdom, have not recited, have not properly paid attention to, and have not trained in the perfection of wisdom;
bodhisattva great beings who have not trained in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, or perfection of giving; who have not trained in inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature;
who have not trained in the applications of mindfulness;
who have not trained in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path; and
who have not trained in the five clairvoyances, the powers, the fearlessnesses, the detailed and thorough knowledges, the eighteen distinct attributes of a buddha, up to the knowledge of all aspects —
Subhūti, you should know that they have newly set out in the vehicle.
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Subhūti, they just have faith, they just find pleasure in this deep perfection of wisdom, but they are not able to write out, read aloud, clearly articulate, recite from memory, or properly pay attention to this deep perfection of wisdom.
Subhūti, sons of a good family or daughters of a good family in the Bodhisattva Vehicle who do not write out this deep perfection of wisdom, do not clearly articulate it, do not recite it, do not properly pay attention to it, and also do not take up this deep perfection of wisdom, up to do not take up the knowledge of all aspects, do not put this deep perfection of wisdom into practice, connect this in the same way with each, up to do not put this knowledge of all aspects into practice —
you should know that they will come to be at one of these two levels — that is, the śrāvaka level or the pratyekabuddha level.
Why?
Because those sons of a good family or daughters of a good family did not write out this deep perfection of wisdom in the past, and did not clearly articulate it, did not recite it, and did not properly pay attention to it. This deep perfection of wisdom did not look after them, and those bodhisattva great beings also did not put this deep perfection of wisdom into practice.
Therefore, you should know that those sons of a good family or daughters of a good family will come to be at one of those two levels."
This was the forty-fourth chapter, "Made Up," 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
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