The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 356
Daśasāhasrikāprajñāpāramitā
– Chapter 56 - Respecting / supporting our brothers in arms –
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]
56. EQUAL TRAINING – Respecting / supporting our brothers in arms; all training for the same thing.
(i.e. Résumé: Respecting / supporting our brothers in arms in the Bodhisattva vehicle - whatever levels they are in. Ultimately, all bodhisattvas are training in the inconceivable true nature & dynamic of Reality as it is here & now: the inconceivable Union of the Two Truths about all dharmas – free from all extremes & middle [U2T].
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This perfection of wisdom is deep, hard to behold, hard to comprehend [inconceivable], not something about which you can speculate, not an object of speculative thought, up to subtle, and an object to be known by the brilliantly learned and wise.
Those bodhisattvas who take up, bear in mind, read aloud, master, and practice this deep perfection of wisdom for suchness with an undistracted mind, not giving space to other mind and mental factor dharmas up until they have fully awakened to unsurpassed, perfect, complete awakening, who practice the six paramitas … with skillful means and are not separated from the perfection of wisdom, will surpass / transcend / become liberated from the whole world by directly realising its true nature & dynamic as it is here & now [U2T].
And transcending does not mean to completely reject / negate / abandon / eliminate / stop …
They will be endowed with good qualities; and will eventually be able to help all beings still stuck in samsara because of their ignorance, karma and attachment.
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How should bodhisattva great beings behave toward their brothers in arms in the Bodhisattva Vehicle?
Just as they would behave toward the Teacher.
Why? 'It is because they are my fellow travelers,
they have set out in the same vehicle,
and what they have to train in, I have to train in just that too —
that perfection of giving, up to that knowledge of all aspects that they have to train in, I have to train in too.
If they practice an adulterated practice separated from attention connected to the knowledge of all aspects, I will not train in that,
but if this bodhisattva great being practices inseparable from attention connected to the knowledge of all aspects, I will practice like that too.'
Bodhisattva great beings training like that become those with the same training.
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(i.e. Training / practicing / acting [T1] without training / practicing / acting [T2] [U2T],
using various tools / adapted skillful means that are not different / separate / multiple / dual,
not identical / united / one / the-same / non-dual, not both together, not neither;
with the same bodhicitta motivation,
without apprehending anything,
without any grasping / attachment / apprehension / obsession / fixation / reification / reference points / absolutes,
without falling into any extreme or middle,
without accepting or rejecting anything in absolute terms, just conventionally / relatively / intersubjectively,
without any di-vision between apparent opposites, or between the three spheres, or between the two truths themselves.
Thus getting closer and closer to the inconceivable liberating truth,
to directly perceiving / realising / experiencing the inconceivable true nature of Reality as it is here & now,
the inconceivable Union of the Two Truths about all dharmas [U2T / U2T-3S / U2T-opp / U2T-2T].))
Then Śatakratu, head of the gods, said to the Lord,
"Lord, because the perfection of wisdom is extremely isolated
this perfection of wisdom is deep, hard to behold, hard to comprehend, not something about which you can speculate, not an object of speculative thought, up to subtle, and an object to be known by the brilliantly learned and wise,
so those who hear, take up, bear in mind, read aloud, master, and practice this deep perfection of wisdom for suchness, not giving space to other mind or mental factor dharmas up until they have fully awakened to unsurpassed, perfect, complete awakening, do not have paltry wholesome roots."
"Exactly so, Kauśika, exactly so!" replied the Lord.
"Those who hear, take up, bear in mind, read aloud, master, and practice this deep perfection of wisdom for suchness, not giving space to other mind or mental factor dharmas up until they have fully awakened to unsurpassed, perfect, complete awakening, do not have paltry wholesome roots.
"Kauśika, what do you think,
were the beings in Jambudvīpa, as many as there are, to be endowed with the ten wholesome actions, and to be endowed with the four concentrations, four immeasurables, and four formless absorptions,
and yet were some son of a good family or daughter of a good family to take up, bear in mind, read aloud, and master this deep perfection of wisdom, and having taken up, borne in mind, read aloud, and mastered it, also to practice it for suchness,
would that earlier wholesome root not approach that wholesome root even by a hundredth part?
Would it not approach it by a thousandth part, by a hundred thousandth part, or by a hundred millionth part?
Would it not approach it by any number, fraction, counting, example, or comparison?"
Then a monk said to Śatakratu, head of the gods,
"Kauśika, those sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and practice this deep perfection of wisdom for suchness with an undistracted mind, not giving space to other mind and mental factor dharmas up until they have fully awakened to unsurpassed, perfect, complete awakening,
surpass beings in Jambudvīpa endowed with the ten wholesome actions,
endowed with the four concentrations and four immeasurables,
endowed with the four formless absorptions,
and endowed with the five clairvoyances."
That monk having said this, Śatakratu, head of the gods, replied to him,
"Monk, given that the bodhisattva great beings who have produced even one thought surpass beings in Jambudvīpa endowed with the ten wholesome actions, endowed with the four concentrations and four immeasurables, endowed with the four formless absorptions, and endowed with the five clairvoyances,
what need is there to mention those who take up, bear in mind, read aloud, and master this deep perfection of wisdom, and having taken up, borne in mind, read aloud, and mastered it, also practice it for suchness?
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They will surpass the world with its gods, humans, and asuras.
Bodhisattva great beings will surpass the world with its gods, humans, and asuras.
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The bodhisattva great beings will not simply surpass the world with its gods, humans, and asuras in one respect but not another;
they will surpass all the stream enterers, once-returners, non-returners, worthy ones, and pratyekabuddhas, as many as there are.
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The bodhisattva great beings will not simply surpass the stream enterers, up to the pratyekabuddhas in one respect but not another;
they will surpass all those bodhisattva great beings without skillful means and separated from the perfection of wisdom practicing the perfection of giving.
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And they will not simply surpass those practicing the perfection of giving in one respect but not another;
they will surpass all those bodhisattva great beings without skillful means and separated from the perfection of wisdom practicing the perfection of morality.
And they will not simply surpass those practicing the perfection of morality in one respect but not another;
they will surpass all those bodhisattva great beings without skillful means separated from the perfection of wisdom practicing the perfection of patience, the perfection of perseverance, and the perfection of concentration.
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Those bodhisattva great beings who are practicing the perfection of wisdom as it has been taught
cannot be surpassed by the world with its gods, humans, and asuras.
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Those bodhisattva great beings practicing the perfection of wisdom as it has been taught carry out the perfection of wisdom as it has been taught.
Those bodhisattva great beings ensure that the line of the knowledge of all aspects will be unbroken.
Those bodhisattva great beings do not distance themselves from the Tathāgata.
Those bodhisattva great beings practicing like that will not turn back from the site of awakening.
Those bodhisattva great beings want to lift up beings who are depressed.
Those bodhisattvas who train like that train in a bodhisattva's training.
They do not train in the training of a śrāvaka; they do not train in the training of a pratyekabuddha."The Four Mahārājas will think about approaching bodhisattva great beings who train like that, and having come into their presence, they will say, 'Make haste at training! Train quickly! The tathāgatas, worthy ones, perfectly complete buddhas of yore took possession of these four begging bowls, so you too, seated at the site of awakening, having fully awakened to unsurpassed, perfect, complete awakening, should take possession of them as well.'
The Four Mahārājas together with the Cāturmahārājika gods think about approaching bodhisattva great beings training like that in the perfection of wisdom.
I together with the Trāyastriṃśa gods think about coming.
The god Suyāma together with the Yāma gods think about coming.
The god Saṃtuṣita together with the Tuṣita gods think about coming.
Similarly, the god Sunirmita . . . , Vaśavartin . . . , Sahāṃpati . . . , and Brahmā together with the Brahmakāyika gods also think about coming.
Similarly, the god Ābhāsvara together with the Ābhāsvara gods also think about coming.
Similarly, the Śubhakṛtsna, Bṛhatphala, Avṛha, Atapa, Sudarśana, Sudṛśa, up to the Śuddhāvāsa gods also think about coming.
The tathāgatas, worthy ones, perfectly complete buddhas continually watch over those bodhisattva great beings practicing this deep perfection of wisdom.
The bodhisattva great beings practicing this deep perfection of wisdom like that do not face those ordinary physical sufferings, as many as there are, from being attacked by any others at all, in any way at all."These, monk, are the good qualities
during this life of bodhisattva great beings practicing this deep perfection of wisdom."Their bodies will not be beset with a disorder from the three humors in combination, 596 as many as there are — that is, by eye diseases, ear diseases, nose diseases, tongue diseases, diseases of the teeth, physical illnesses, or mental illnesses.
These too are the good qualities that can be expected
when bodhisattva great beings are practicing this deep perfection of wisdom."
Then it occurred to venerable Ānanda to think,
"Are these Śatakratus, heads of the gods, teaching the perfection of wisdom through the power of their own confident readiness, or are they teaching through the power of the Buddha?"
Then Śatakratu, head of the gods, understanding in his mind the thoughts occurring to venerable Ānanda, said to venerable Ānanda,
"Venerable monk Ānanda, you should be aware that this teaching of mine of the perfection of wisdom is through the power of the Buddha."
Then the Lord said to venerable Ānanda,
"It is exactly so, venerable monk Ānanda, exactly so!
It is through the power of the Tathāgata that Śatakratu, head of the gods, gives such a teaching of the perfection of wisdom as this.
It is through the sustaining power of the Tathāgata.
Ānanda, when bodhisattva great beings train in the perfection of wisdom, do the yogic practice of the perfection of wisdom, and meditate on the perfection of wisdom,
then all the Māras, the wicked ones, in the great billionfold world system feel anxious, wondering, 'Will these bodhisattvas actualize the very limit of reality, and actualizing the very limit of reality will they actualize the result of stream enterer, or will they actualize the result of once-returner, or the result of non-returner, or the state of a worthy one, or will they reach a pratyekabuddha's awakening, or will they rather fully awaken to unsurpassed, perfect, complete awakening?'
Furthermore, Ānanda, when bodhisattva great beings are inseparable from the perfection of wisdom, then Māra the wicked one experiences a sharp stab of pain.
Moreover, Ānanda, Māra the wicked one frightens bodhisattva great beings by sending a shower of meteors to destroy their feeling of self-confidence, to make their hair stand on end, to cow them, and to distract them from producing even a single thought of paying attention to the knowledge of all aspects."
Then venerable Ānanda asked the Lord,
"Lord, does Māra the wicked one come into the presence of all bodhisattva great beings bent on hurting them?"
"Ānanda, replied the Lord,
"Māra the wicked one does not come into the presence of all bodhisattva great beings bent on hurting them.
Ānanda, Māra the wicked one comes into the presence of some bodhisattva great beings bent on hurting them and does not come into the presence of others."
"Lord, who are the bodhisattva great beings into whose presence Māra the wicked one comes bent on hurting them,
and who are those into whose presence he does not come?" asked venerable Ānanda.
"Ānanda," replied the Lord,
"if in the past when this deep perfection of wisdom was being explained the minds of those bodhisattva great beings were not filled with belief, then Māra the wicked one will come into their presence bent on hurting them.
"Furthermore, Ānanda, if when this deep perfection of wisdom is being explained those bodhisattva great beings wonder whether this is the perfection of wisdom, or whether it is not the perfection of wisdom, then, Ānanda, Māra the wicked one will also come into the presence of those bodhisattva great beings bent on hurting them.
"Furthermore, Ānanda, when bodhisattva great beings have become separated from spiritual friends they do not see them, so they do not hear this deep perfection of wisdom. Not hearing it they do not know it, and because they do not know it, they do not practice it for suchness, thinking, 'This is how to cultivate the perfection of wisdom.'
"Furthermore, Ānanda, when bodhisattva great beings have become separated from the perfection of wisdom, they look after a false Dharma and Māra the wicked one, Ānanda, finds an opportunity to hurt those bodhisattva great beings.
"Furthermore, Ānanda, when bodhisattva great beings who have become separated from the perfection of wisdom praise a false Dharma, it occurs to Māra the wicked one to think, 'That one praising a false Dharma is my fellow traveler. From among the many in the Bodhisattva Vehicle, in this person praising a false Dharma I have found a fellow traveler. That one will fulfill my ambition that those in the Bodhisattva Vehicle will stand on two levels, namely the śrāvaka level or the pratyekabuddha level.'
"Again, Ānanda, what sorts of bodhisattva great beings will Māra the wicked one get an opportunity to hurt? Ānanda, Māra the wicked one will get an opportunity to hurt those bodhisattvas who, when this deep perfection of wisdom is being explained, say, 'This perfection of wisdom is so deep someone like you is not going to find the bottom of it, whether you have heard it, explained it, borne it in mind, read it aloud, mastered it, or completed it, because until now even I have not found it.'
"Furthermore, Ānanda, Māra the wicked one will get an opportunity to hurt bodhisattva great beings when the bodhisattvas falsely project superiority over other bodhisattvas, saying, 'I am practicing the perfection of giving but you are not practicing the perfection of giving,' and similarly, connect this with each, up to falsely project superiority, saying, 'I am practicing the perfection of wisdom but you are not practicing the perfection of wisdom.'
"Furthermore, Ānanda, when bodhisattva great beings have it in mind to brag about themselves, Māra the wicked one feels joy and is pleased, delighted, enraptured, overjoyed, and glad, and Māra the wicked one, Ānanda, gets an opportunity to hurt those bodhisattva great beings.
"Furthermore, Ānanda, when those bodhisattva great beings whose names are mentioned or whose lineage is mentioned, whose name or lineage is celebrated and mentioned, falsely project superiority over other fine bodhisattvas of virtuous character, bragging about themselves and disparaging others, they are without any of the good qualities that are the attributes, tokens, and signs of irreversible bodhisattva great beings, and in the absence of those attributes, tokens, and signs, cause affliction, bragging about themselves and disparaging others. They say, 'You do not show yourself to be in the Bodhisattva Vehicle and bodhisattva family in the way that I show myself to be in the Bodhisattva Vehicle and bodhisattva family.' When they look down on and disparage persons in the Bodhisattva Vehicle like that, it occurs to Māra the wicked one to think, 'My place will not be empty, there will be an increase in the great hells, the animal world, the world of Yama, and the region of ghosts.' Māra the wicked one employs his controlling power so that the words of those bodhisattva great beings become more and more believable. Many people come to think that they should listen to those words that have become believable. Listening to them, they come to think that they should trust them. They watch them and sing the same tune as them. Having watched them, they behave in conformity with them, training just like them. Having trained just like them, they will have accomplished something just like them, so they cause affliction to increase. Thus every action of body, speech, and mind they have undertaken leads to unwanted, disagreeable, and unpleasant states because their minds have become distorted, and so the great hells also increase; the animal world, the world of Yama, and the region of ghosts also increase; and Māra the wicked one's place also increases. Ānanda, Māra the wicked one, seeing that cause and effect, feels delighted, enraptured, overjoyed, and glad.
"Furthermore, Ānanda, if a person in the Bodhisattva Vehicle quarrels with a person in the Śrāvaka Vehicle, it occurs to Māra the wicked one to think, 'Ah! These sons of a good family are distancing themselves from the knowledge of all aspects. They are not getting closer to the knowledge of all aspects. And why? Because battling, fault finding, fighting, and quarreling are not the path to the knowledge of all aspects; rather, because they are not the path to the knowledge of all aspects, they are the path to the great hells, the path to the animal world, and the path to the world of Yama.'
"Furthermore, Ānanda, if a person in the Bodhisattva Vehicle should battle, find fault, fight, and quarrel with another person in the Bodhisattva Vehicle, it occurs to Māra the wicked one to think, 'Ah! Both these sons of a good family are distancing themselves from the knowledge of all aspects. Both will not fully awaken to unsurpassed, perfect, complete awakening. And why? Because what these sons of a good family have undertaken is not the path to the knowledge of all aspects; rather, what these sons of a good family have undertaken is the path to the hells, the path to the animal world, and the path to the world of Yama.'
"Furthermore, Ānanda, if bodhisattvas whose awakening has not been prophesied entertain a malicious thought about other bodhisattvas who have been prophesied and battle, pick a fight with, find fault with, quarrel with, and wage war against them, if they have not given up the knowledge of all aspects, they will have to buckle on armor for as many eons as they have entertained the thought of battling, fault finding, fighting, and quarreling."
The Lord having said this, venerable Ānanda asked him,
"Lord, is there a release for those who entertain those thoughts,
or do they have to buckle on armor for exactly that many eons?" 597
Venerable Ānanda having asked this, the Lord replied to him,
"Ānanda, I have taught a Dharma where there is a release for persons in the Śrāvaka Vehicle, in the Pratyekabuddha Vehicle, and in the Bodhisattva Vehicle.
There, if persons in the Bodhisattva Vehicle fight with, quarrel with, intimidate, and humiliate others in the Bodhisattva Vehicle, and having fought and quarreled with, intimidated and humiliated them, still do not make a confession, letting it fester and harboring a bad proclivity, I do not say, Ānanda, that there is a release for those persons. And if those persons do not give up the knowledge of all aspects, they will definitely have to buckle on armor for that many eons."Moreover, Ānanda, even if bodhisattva great beings
have fought and quarreled, intimidated and humiliated,
still, if they make a confession, do not let it fester, and do not harbor a bad proclivity, and if they think,
'Were I, who have to remove all beings from suffering, to speak back to someone who speaks to me,
and were I, who should thus act as a bridge for all beings, to speak unkind words to others and reply negatively,
it would be improper, so I must not act like that.
I should stay still with a sheep-like obtuseness and say nothing.
I must not disturb my surpassing aspiration that I have to fully awaken to unsurpassed, perfect, complete awakening and place all beings in complete nirvāṇa,
so it is not proper that I am entertaining a malicious thought about them, that I am upsetting them, so I should not entertain a malicious thought about them and I should not upset them,'
and if from then on they also keep restraint, Ānanda, then I say that those bodhisattva great beings are those for whom there is a release and Māra the wicked one will not get an opportunity to hurt them."Furthermore, Ānanda, bodhisattva great beings should not live together with persons in the Śrāvaka Vehicle,
and if they do live with them still they should not entertain a malicious thought toward anyone.
And why?
Because those who entertain a malicious thought toward them, or who would upset them, are not agreeable to me.
And why?
Because I think it is necessary that having fully awakened to unsurpassed, perfect, complete awakening
they should attain liberation from all suffering.' "
Then venerable Ānanda asked the Lord,
"Lord, how should bodhisattva great beings behave toward persons in the Bodhisattva Vehicle?"
"Ānanda," replied the Lord,
"bodhisattva great beings should behave toward persons in the Bodhisattva Vehicle
just as they would behave toward the Teacher.
And why?
They think, 'It is because they are my fellow travelers,
they have set out in the same vehicle,
and what they have to train in, I have to train in just that too —
that perfection of giving, up to that knowledge of all aspects that they have to train in, I have to train in too.
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If they practice an adulterated practice separated from attention connected to the knowledge of all aspects, I will not train in that,
but if this bodhisattva great being practices inseparable from attention connected to the knowledge of all aspects, I will practice like that too.'
Bodhisattva great beings training like that become those with the same training."
This was the fifty-sixth chapter, "Equal Training," 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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