 Title
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Preface
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 Chapter 1: Pramuditā
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Chapter 2: Vimalā
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Chapter 3: Prabhākarī
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Chapter 4: Arciṣmatī
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Chapter 5: Sudurjayā
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Chapter 6: Abhimukhī
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Chapter 7: Dūraṃgamā
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Chapter 8: Acalā
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Chapter 9: Sādhumatī
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Chapter 10: Dharmameghā
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Chapter 11: buddhabhūmi
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Those who lack an unmistaken realisation of the sense of the treatise, and are faced with the maturation of habitual tendencies for real existence developed since beginningless cyclic existence, cannot bear to hear about what separates them from their cherished fixation for existence, and therefore resort to nonsense about how the world will invalidate this. Since one cannot counteract their ravings about worldly invalidation without explaining to them the many and vast ways of origination in the world, an explanation is at this point given about the principles of the two truths, in order to clarify the particular cases of worldly invalidation:
The things perceived may either be correct or false.
As such all things convey a dual character.
Correctly seen, the object is reality;
As taught, the truth is relative when falsely seen. (6.23)
In this context, the illustrious buddhas knowing unmistakenly the reality of the two truths taught that all external and internal existent things – compounded phenomena, sprouts and so forth – have a dual nature, namely the relative (saṃvṛti) and the ultimate (paramārtha). The ultimate is the actual nature accessible in the domain of superior wisdom for those with genuine vision, but which is not something established in and of itself – this is one nature. The other is the independent existence perceived owing to the false perception of ordinary beings whose mind’s eye is completely covered by the blurring cataracts of ignorance. The objects that the infantile perceive in this manner are not intrinsically established. All existent things are thereby perceived with these two natures. And with respect to these two natures, that which is the object of genuine seeing is the actual reality, which is the meaning of the term ultimate truth. Its nature will be further explained. That which is the object of false seeing is the relative truth.