The Transcendent Perfection of Wisdom
in Eighteen Thousand Lines - 359
Daśasāhasrikāprajñāpāramitā
– Chapter 59 - Practicing / acting / thinking without any attachment–
Source: https://read.84000.co/translation/toh10.html
More Analysis of Mahayana Sutras : https://www.gilehtblog.com/2022/07/toc-400.html
[Back to Résumés of chapters 42-87]
59. NON-ATTACHMENT – Practicing / acting / thinking without any attachment / fixation / absolutes.
(i.e. Résumé: The difficult part is acting / practicing / thinking / realising / teaching [T1] without acting / practicing / thinking / realising / teaching [T2] [U2T], without apprehending anything, without any attachment / fixation / absolutes, without falling into any extreme or middle, without accepting or rejecting anything in absolute terms, without any di-vision between the three spheres – subject, relation / action, object –, or between apparent opposites, or between the two truths.
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Bodhisattvas are those who do what is difficult: acting / practicing / thinking / realising / teaching [T1] without acting / practicing / thinking / realising / teaching [T2] [U2T], without any attachment / fixation / absolutes.
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Bodhisattvas act according to useful valid concepts, ideas, truths, methods, practices, activities, milestones, goals, but never in absolute terms. Ex. They think without grasping at anything as if independent / universal / absolute / inherently existing. They do not reject / demonize / abandon / eliminate / stop all thinking / conceptualising / discriminatiing / differentiating … but they do them while understanding their true nature & dynamic as it is here & now. They are thus not slaves to them; they are free from them, free to use them as simple tools / adapted skillful means.
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Ex. Bodhisattvas should not apprehend and not see [T2] even something worthwhile or not worthwhile in absolute terms [T1][ [U2T], just conventionally / relatively / inter-subjectively.
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“They view all dharmas as emptiness [T2] and they do not give up on all beings [T1] [U2T].”
.
Why?
Because everything is empty of inherent existence [T2], not really existent / caused / functional <==> because conventionally dependently co-arisen (interdependent) relatively functional ever-changing impermanent appearances / tools / adapted skillful means [T1], merely labeled / imputed by the mind in dependence of its conditioning / karma, not completely non-existent / non-caused / non-functional.
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And vice versa: one aspect / truth implies / proves / enables the other (<==>) [U2T]:
Everything is appearing but empty; everything is empty but still dependently appearing & relatively functional.
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That is the meaning of the Union of the Two Truths about all dharmas [U2T]:
Union of dependent origination [T1] <==> and emptiness of inherent existence [T2] [U2T].
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Note: Something can be co-dependent with its parts and wholes, with its causes & conditions and effects, with its conceptual opposite(s), and especially as an object co-dependent with the subject / mind merely labeling it.
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So everything is like illusions, reflections, mirages, dreams, echos, magical tricks: 'There, but not there.' [U2T]
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So everything is not 'this', not 'non-this', not both together, not neither, and there is no fifth -- for whatever 'this' is.
Ex. not existent, not non-existent, not both together, not neither;
not different, not identical, not both together, not neither;
not continuous, not discontinuous, not both together, not neither;
not good, not bad, not both together, not neither; etc.
.
Meaning the true nature & dynamic of everything -- all dharmas, physical, conceptual, mental; subject, relation / action, object -- is indescribable / inconceivable, beyond all extremes & middle, beyond all dualistic conceptual proliferations, beyond all defining limitations, beyond all conditioning / karma.
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Meaning there is no independent / universal / absolute / inherently existing basis for any discrimination / differentiation / ranking / judgment in absolute terms, just conventionally / relatively.
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Meaning there is nothing to accept / affirm / seek / add / do in absolute terms, nothing to reject / negate / abandon / eliminate / stop / subtract / not-do in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally / relatively / inter-subjectively.
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So we might as well perceive everything as primordially equal, pure, perfect, divine, complete, free, enlightened, the inseparable three pure kayas, the true Buddha.
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Note: "Everything" includes all dharmas; the three spheres of any type of action of the body speech and mind; the apparent opposites of any duality / triad / quad, etc.; the six perfections…; the two truths themselves; enlightenment / awakening; suchness, the Union of the Two Truths …
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Note: Because everything is continually changing, never the same from one infinitesimal moment to the next, because "dependent" on an infinity or causes and conditions that are continually changing <==> then nothing really exist in any sort of permanent way, then everything is said to be empty of "inherent existence"; then nothing can be 'this' or 'non-this' in absolute terms since it is not really existent; everything is not really different or identical, not many or one, not good or bad. So we say, everything is "as dear as any other". Everything is not existent, not non-existent: like illusions, reflections, mirages, dreams, echos, magical tricks. To be able to 'tolerate' this fact is to be close to enlightenment.)
Then venerable Śāriputra said to venerable Subhūti,
"Ah! Venerable Subhūti, those bodhisattva great beings who are practicing this perfection of wisdom
make a practice of something really worthwhile. (i.e. not 'non-this', worthwhile)
Ah! The bodhisattva great beings practicing this perfection of wisdom
make a practice of something really worthwhile."
Venerable Śāriputra having said this, venerable Subhūti said to him,
"Ah! Venerable Śāriputra, the bodhisattva great beings practicing this perfection of wisdom
make a practice of something that is NOT worthwhile [in absolute term]! (i.e. not 'this', not worthwhile)
And why?
Venerable Śāriputra, it is because the perfection of wisdom is not worthwhile [in absolute term],
up to the knowledge of all aspects is not worthwhile.
And why?
Venerable Śāriputra, it is because bodhisattva great beings practicing this perfection of wisdom
__________________________________________________________________________________________________________
do not apprehend and do not see [T2] even something not worthwhile [in absolute terms] [T1][ [U2T],______
so however could they apprehend [T2] something really worthwhile [in absolute terms] [T1][ [U2T] [Uopp]?
__________________________________________________________________________________________________________
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Similarly, connect this with each, up to the knowledge of all aspects is NOT worthwhile,
so however could they apprehend something really worthwhile?"
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(i.e. Because everything is empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1] [U2T], then everything is not 'this', not 'non-this', not both together, not neither – for whatever 'this' is [tetralemma]. Ex. not worthwhile, not non-worthwhile, not both together, not neither.)
Then it occurred to the gods living in the desire realm and living in the form realm to think,
"It is right to bow down
to those sons of a good family or daughters of a good family who have produced the thought of unsurpassed, perfect, complete awakening,
to those who practice this deep perfection of wisdom as it has been taught,
and to those who practice that reality but still do not actualize the very limit of reality, the very limit of reality which, were they to have actualized it, would have them standing on the śrāvaka level or the pratyekabuddha level.
By the same token, it is right to bow down
to those bodhisattva great beings
who do not actualize [T2] these dharmas as being the same [T1] [U2T]."
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(i.e. Because everything is empty of inherent existence [T2] <==> because dependently co-arisen / interdependent [T1] [U2T], then everything is not 'this', not 'non-this', not both together, not neither – for whatever 'this' is [tetralemma]. Ex. not different / separate / multiple / dual, not identical / united / one / non-dual, not both together, not neither.)
Then venerable Subhūti said to those gods,
"Gods! For those bodhisattva great beings
it is not difficult to refrain from actualizing those dharmas as being the same,
dharmas which, were they to have actualized them, would have left them standing on the śrāvaka level or the pratyekabuddha level, but, gods,
-
_____________________________________________________________________________________
it is difficult for them to buckle on the armor of______________________________________
'we will place infinite, countless beings without measure in complete nirvāṇa [T1],'___
and still absolutely not apprehend [T2 those beings they have to discipline [T1] [U2T].
______________________________________________________________________________________
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Gods! Bodhisattva great beings practicing like that have set out for unsurpassed, perfect, complete awakening with the thought, 'I will discipline all beings,' and that aspiration — 'I will discipline beings' — is the aspiration, 'I will discipline space.'
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And why?
It is because they have to view beings as isolated because space is isolated,
view beings as empty because space is empty,
view beings as worthless because space is worthless,
and view beings as in vain because space is in vain.
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Gods! In this way those bodhisattva great beings buckling on armor for the sake of nonexistent beings are those who do what is difficult.
Gods, someone with the thought to buckle on armor for the sake of beings wants to argue with space.
______________________________________________________________________________________________________
Bodhisattva great beings have buckled on that armor [T1]_____________________________________________
but still do not apprehend [T2] those beings for whose sake they have buckled on the armor [T1] [U2T].
_______________________________________________________________________________________________________
And why?
Because they view armor as isolated because beings are isolated.
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If the bodhisattva great beings' minds are not cowed when this is taught,
they are practicing the perfection of wisdom."And why?
Because they view beings as isolated because form is isolated;
beings as isolated because feeling, perception, volitional factors, and consciousness are isolated;
the perfection of wisdom as isolated because form is isolated;
connect this in the same way with each, up to and the knowledge of all aspects as isolated because form is isolated.
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If bodhisattva great beings' minds are not cowed,
if they do not tense up, tremble, feel frightened,
or become terrified when this explanation of the isolation of all phenomena is being given,
those bodhisattva great beings are practicing the perfection of wisdom."
"Subhūti, why are bodhisattva great beings not cowed by the perfection of wisdom?" asked the Lord.
"Lord," replied Subhūti,
"bodhisattva great beings are not cowed by
___________________________________________________________________
the perfection of wisdom [T1] because it is nonexistent [T2] [U2T].
___________________________________________________________________
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Lord, bodhisattva great beings are not cowed by
the perfection of wisdom [T1] because it is isolated, calm, and unproduced [T2] [U2T].
It is because of that, Lord, that bodhisattva great beings are not cowed by the perfection of wisdom.
And why?
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Lord, it is because
____________________________________________________________________________________________
those who are cowed (S1: subject), or that (S3: object)_____________________________________
on account of which they are cowed (S2: relation / action), or about which they are cowed —
all those dharmas [T1-3S] do not exist and are not apprehended [T2-3S] [U3S / U2T-3S]._____
_____________________________________________________________________________________________
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Lord, if bodhisattva great beings do not become depressed, do not become despondent, do not feel cowed, do not tense up, do not tremble, do not feel frightened, and do not become terrified when this explanation is being given, those bodhisattva great beings are practicing the perfection of wisdom.
And why?
Lord, it is because
____________________________________________________________________________________________
those who are cowed (S1: subject), or that (S3: object)_____________________________________
on account of which they are cowed (S2: relation / action), or about which they are cowed —
all those dharmas [T1-3S] do not exist and are not apprehended [T2-3S] [U3S / U2T-3S]._____
_____________________________________________________________________________________________
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Lord, the gods — those with the Indras, those with the Brahmās, and those with the Prajāpatis —
will bow down to bodhisattva great beings practicing the perfection of wisdom like that."
Venerable Subhūti having responded like this, the Lord said to him,
"Subhūti, not only should the gods — those with the Indras, those with the Brahmās, and those with the Prajāpatis as their leaders —
bow down to bodhisattva great beings practicing the perfection of wisdom like that,
but the Śubhakṛtsna gods of surpassing color, the Bṛhatphala . . . ,
up to the Śuddhāvāsa classes of gods
should also bow down to bodhisattva great beings practicing the perfection of wisdom like that as well."Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas dwelling and maintaining themselves in infinite, countless world systems — those tathāgatas, worthy ones, perfectly complete buddhas too watch over those bodhisattva great beings practicing the perfection of wisdom, having in mind,
'This bodhisattva great being is practicing the perfection of wisdom, completing the perfection of concentration . . . ,' connect this in the same way with each, up to '. . . completing the knowledge of all aspects.'
Subhūti, those bodhisattva great beings practicing the perfection of wisdom, the bodhisattva great beings whom the lord buddhas watch over, should be treated as candidates for buddhahood."If all the beings in world systems as many as there are sand particles in the Gaṅgā River, as many as there are, were to become wicked Māras, and if each of those wicked Māras were to magically create that many wicked Māras, they would be incapable of hindering those bodhisattva great beings practicing the perfection of wisdom.
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Subhūti, the Māras, the wicked ones, cannot break bodhisattva great beings endowed with two dharmas.
Which two?
__________________________________________________________________________________________
They view all dharmas as emptiness [T2] and they do not give up on all beings [T1] [U2T].
__________________________________________________________________________________________
Endowed with those two dharmas, Subhūti, the Māras, the wicked ones, cannot break bodhisattva great beings."There are a further two dharmas, Subhūti, endowed with which bodhisattva great beings practicing the perfection of wisdom are not broken by the Māras, the wicked ones.
Which two?
They are true to their word and watched out for by the lord buddhas.
Endowed with those two dharmas, Subhūti, the Māras, the wicked ones, cannot break bodhisattva great beings practicing the perfection of wisdom."The gods will think that they should approach bodhisattva great beings practicing like that to attend on them, to question them and make inquires, and they convey their enthusiasm, saying, 'Son of a good family, you are going to quickly and fully awaken to unsurpassed, perfect, complete awakening, so, son of a good family, you should dwell by dwelling in these, namely, by dwelling in emptiness, dwelling in signlessness, and dwelling in wishlessness.
And why?
Son of a good family, it is because if you dwell in those dwellings
you will become the protector of beings without a protector,
you will become the refuge of beings without a refuge,
you will become the support of beings without a support,
you will become the final ally of beings without a final ally,
you will become the resting place of beings without a resting place,
you will become the island of beings without an island, and
you will become the sight of beings who have gone blind.
And why?
Because the lord buddhas dwelling and maintaining themselves in infinite, countless world systems, lord buddhas surrounded by communities of monks, also teach the Dharma to the bodhisattva great beings dwelling in this dwelling of the perfection of wisdom, expressing delight in the form of proclamations of the name and the lineage of those bodhisattva great beings practicing the perfection of wisdom like that, which is to say, those bodhisattva great beings endowed with the requirements for the good qualities of the perfection of wisdom."To illustrate, Subhūti, I now express delight and teach the Dharma in the form of a proclamation of the name of the bodhisattva great being Ratnaketu;
express delight and teach the Dharma in the form of a proclamation of the name of the bodhisattva great being Śikhin;
and I also express delight and teach the Dharma in the form of proclamations of the names of those bodhisattva great beings living a celibate life, those bodhisattva great beings inseparable from the perfection of wisdom in the presence of the lord, the tathāgata, worthy one, perfectly complete buddha Akṣobhya.
Subhūti, the lord buddhas dwelling and maintaining themselves in the eastern direction, those lord buddhas also teach the Dharma, they too express delight and teach the Dharma by way of being delighted by those bodhisattva great beings living such a celibate life there.
Similarly, the lord buddhas dwelling and maintaining themselves in world systems in the south, west, and north, below and above, and the intermediate directions, those lord buddhas also teach the Dharma, they too express delight and teach the Dharma by way of being delighted by those bodhisattva great beings inseparable from the perfection of wisdom living a celibate life.
Subhūti, the lord buddhas also express delight and teach the Dharma by way of being delighted by those bodhisattva great beings who, starting from the first production of the thought, complete the awakening path, until they reach the knowledge of all aspects.
And why?
Subhūti, it is because those bodhisattva great beings who have thus set out to ensure that there will be no interruption to a buddha's guiding principle are those who do what is difficult."
The Lord having said this, venerable Subhūti then asked him,
"Lord, do those lord buddhas teach the Dharma in the form of a proclamation of the names of, and by way of being delighted by, those bodhisattva great beings who turn back or those who do not turn back?"
Venerable Subhūti having asked this, the Lord replied to him,
"Subhūti, there are bodhisattva great beings practicing the perfection of wisdom who are irreversible from awakening, and there are also those bodhisattva great beings practicing the perfection of wisdom who have not been prophesied — and those lord buddhas express delight and teach the Dharma to them by way of being delighted by them."
"Lord, who are they?" asked Subhūti.
"Subhūti," said the Lord,
"those bodhisattva great beings who, when they practice a bodhisattva's practice, practice by way of following the lord, the tathāgata, worthy one, perfectly complete buddha Akṣobhya in training — they, Subhūti, are irreversible bodhisattva great beings.
Those lord buddhas express of delight and teach the Dharma to them by way of being delighted by them.
Subhūti, those lord buddhas also express delight and teach the Dharma by way of being delighted by them to those bodhisattva great beings who, when they practice a bodhisattva's practice, practice by way of following the bodhisattva Ratnaketu in training."Furthermore, Subhūti, those bodhisattva great beings practicing the perfection of wisdom
who believe all dharmas are not produced but still have not gained forbearance for the nonproduction of dharmas,
who believe all dharmas are 'empty' but still have not gained forbearance for the nonproduction of dharmas,
who believe all dharmas are 'calm,' who believe all dharmas are 'free from greed,' 'in vain,' 'a fraud,' and 'pointless,' but still have not gained forbearance for the nonproduction of dharmas —
the lord buddhas, Subhūti, express delight and by way of being delighted by them teach the Dharma to them.
Subhūti, those bodhisattva great beings in regard to whom those lord buddhas express delight and teach the Dharma in the form of a proclamation of their names, teach the Dharma by way of being delighted by them, those bodhisattva great beings will shun the śrāvaka level and pratyekabuddha level, and their unsurpassed, perfect, complete awakening will be prophesied.
Subhūti, those bodhisattva great beings practicing the perfection of wisdom, in regard to whom those lord buddhas express delight and teach the Dharma in the form of a proclamation of their names,
those bodhisattva great beings will stand in the irreversible state, and having stood there will reach the knowledge of all aspects."Furthermore, Subhūti, bodhisattva great beings who, having listened to the deep perfection of wisdom, are not unsure, not open to doubt, and not perplexed about whether it is exactly what the unsurpassed, perfectly complete buddha has said will again hear in detail about it later on from the tathāgata, worthy one, perfectly complete buddha Akṣobhya and from those sons of a good family in the Bodhisattva Vehicle.
Those sons of a good family in the Bodhisattva Vehicle will also have a belief in this perfection of wisdom, and with a belief in this deep perfection of wisdom will believe it is exactly what the Tathāgata has said and will stand in the irreversible state."Subhūti, given that there is such a great boon for bodhisattva great beings who even hear the perfection of wisdom, what need is there to mention those who believe in it, and believing it stand in suchness and practice it for suchness, and having stood in suchness and practiced it for suchness will reach the knowledge of all aspects?"
"Lord," Subhūti then inquired,
___________________________________________________________________________________________________
"given that no phenomenon (ex. subject, relation / action, object) [T1] is apprehended [T2] [U2T-3S]
when they have stood in suchness and practiced for suchness [U2T],______________________________
how will they stand in the knowledge of all aspects?_______________________________________________
___________________________________________________________________________________________________
Lord, given that no phenomenon called 'a tathāgata's magical creation' is apprehended at all, 613
who will stand in suchness,
and who, having stood in suchness, will fully awaken to unsurpassed, perfect, complete awakening?
Who, having stood in suchness, will teach the Dharma?
Given that even suchness is not apprehended,
what need is there to say more about someone who will stand in suchness;
someone who, having stood in suchness, will fully awaken to unsurpassed, perfect, complete awakening;
and who, having stood in suchness, will teach the Dharma?
It is impossible."
___________________________________________________________________________________________________
Venerable Subhūti having thus inquired, the Lord said to him,
"Subhūti, you have said, 'Lord, given that no phenomenon called "a tathāgata's magical creation" is apprehended at all, who will stand in suchness, and who, having stood in suchness, will fully awaken to unsurpassed, perfect, complete awakening? Who, having stood in suchness, will teach the Dharma? Given that even suchness is not apprehended, what need is there to say more about someone who will stand in suchness; someone who, having stood in suchness, will fully awaken to unsurpassed, perfect, complete awakening; and who, having stood in suchness, will teach the Dharma? It is impossible.'
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Exactly so, Subhūti, exactly so! It is exactly as you say!
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Subhūti, given that apart from suchness no other phenomenon is apprehended,
who will stand in suchness;
who, having stood in suchness, will fully awaken to unsurpassed, perfect, complete awakening;
and who, having stood in suchness, will teach the Dharma?
__________________________________________________________________________________
Given that even suchness is not apprehended,_______________________________
what need is there to say more about someone who will stand in suchness;
__________________________________________________________________________________
connect this in the same way with each, up to who, having stood in suchness, will teach the Dharma?
It is impossible."And why?
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Subhūti, it is because whether the tathāgatas arise or whether the tathāgatas do not arise, suchness, unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, and the very limit of reality simply remain.
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Subhūti,
there is nobody who stands in suchness,
there is also no full awakening to unsurpassed, perfect, complete awakening having stood in suchness,
and there is no teaching of the Dharma having stood in suchness either.
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And why?
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Because in suchness you cannot apprehend anyone who will stand in suchness;
anyone who, having stood in suchness, will fully awaken to unsurpassed, perfect, complete awakening;
or anyone who, having stood in suchness, will teach the Dharma.
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Thus, because even suchness cannot be apprehended,
therefore production cannot be apprehended there,
and there is no stopping, no remaining, and no changing into something else.
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Therefore, because production cannot be apprehended in that dharma, and there is no stopping, no lasting, and no changing into something else, who will stand there;
who, having stood there, will fully awaken to unsurpassed, perfect, complete awakening;
and who, having stood there, will teach the Dharma?"
Then Śatakratu, head of the gods, said to the Lord,
"Lord, this perfection of wisdom is deep.
Lord, those bodhisattva great beings who want to fully awaken to unsurpassed, perfect, complete awakening are those who do what is difficult.
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And why?
_____________________________________________________________________________________
Because there is nobody who will stand in suchness,________________________________
there is nothing that is full awakening to unsurpassed, perfect, complete awakening,
and there is nothing that is the teaching of the Dharma,_____________________________
but still they do not become unsure, do not become open to doubt,__________________
and do not become perplexed by that."_______________________________________________
_____________________________________________________________________________________
Then venerable Subhūti said to Śatakratu, head of the gods,
"Kauśika, you have said that bodhisattva great beings who do not become open to doubt, and do not become perplexed by the deep dharmas, are those who do what is difficult.
Kauśika, all phenomena [T1] are emptiness [T2] [U2T],
so who would doubt or become perplexed by that?"
The elder Subhūti having said this, Śatakratu, head of the gods, replied to him,
"Whatever the elder Subhūti teaches, all of it is a teaching that takes emptiness as its point of departure and does not get attached to anything.
Just as when an arrow is shot into the sky, it does not get attached to anything,
similarly,
________________________________________________________
even though the elder Subhūti teaches the Dharma [T1],
it does not get attached to anything [U2T]."_____________
________________________________________________________
This was the fifty-ninth chapter, "Nonattachment," 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
.
