The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 10: Illusion-Like
Toh 10
Degé Kangyur, vol. 29 (shes phyin, khri brgyad, ka), folios 1.a–300.a; vol. 30 (shes phyin, khri brgyad, kha), folios 1.a–304.a; vol. 31 (shes phyin, khri brgyad, ga), folios 1.a–206.a
- Jinamitra
- Surendrabodhi
- Yeshé Dé
Imprint
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
Current version v 1.1.2 (2024)
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Table of Contents
Summary
The Perfection of Wisdom in Eighteen Thousand Lines is one version of the Long Perfection of Wisdom sūtras that developed in South and South-Central Asia in tandem with the Eight Thousand version, probably during the first five hundred years of the Common Era. It contains many of the passages in the oldest extant Long Perfection of Wisdom text (the Gilgit manuscript in Sanskrit), and is similar in structure to the other versions of the Long Perfection of Wisdom sūtras (the One Hundred Thousand and Twenty-Five Thousand) in Tibetan in the Kangyur. While setting forth the sacred fundamental doctrines of Buddhist practice with veneration, it simultaneously exhorts the reader to reject them as an object of attachment, its recurring message being that all dharmas without exception lack any intrinsic nature.
The sūtra can be divided loosely into three parts: an introductory section that sets the scene, a long central section, and three concluding chapters that consist of two important summaries of the long central section. The first of these (chapter 84) is in verse and also circulates as a separate work called The Verse Summary of the Jewel Qualities (Toh 13). The second summary is in the form of the story of Sadāprarudita and his guru Dharmodgata (chapters 85 and 86), after which the text concludes with the Buddha entrusting the work to his close companion Ānanda.
Acknowledgements
This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Translator’s Acknowledgments
This is a good occasion to remember and thank my friend Nicholas Ribush, who first gave me a copy of Edward Conze’s translation of The Perfection of Wisdom in Eight Thousand Lines in 1973. I also thank the Tibetan teachers and students at the Riklam Lobdra in Dharamshala, India, where I began to study the Perfection of Wisdom, for their kindness and patience; Jeffrey Hopkins and Elizabeth Napper, who steered me in the direction of the Perfection of Wisdom and have been very kind to me over the years; and Ashok Aklujkar and others at the University of British Columbia in Canada, who taught me Sanskrit and Indian culture while I was writing my dissertation on Haribhadra’s Perfection of Wisdom commentary. I thank the hermits in the hills above Riklam Lobdra and the many Tibetan scholars and practitioners who encouraged me while I continued working on the Perfection of Wisdom after I graduated from the University of British Columbia. I thank all those who continued to support me as a monk and scholar after the violent death of my friend and mentor toward the end of the millennium. I thank those at the University of Michigan and then at the University of California (Berkeley), particularly Donald Lopez and Jacob Dalton, who enabled me to complete the set of four volumes of translations from Sanskrit of the Perfection of Wisdom commentaries by Haribhadra and Āryavimuktisena and four volumes of the fourteenth-century Tibetan commentary on the Perfection of Wisdom by Tsongkhapa. I thank Gene Smith, who introduced me to 84000. I thank everyone at 84000: Dzongsar Khyentse Rinpoche and the sponsors; the scholars, translators, editors, and technicians; and all the other indispensable people whose work has made this translation of The Perfection of Wisdom in Eighteen Thousand Lines and its accompanying commentary possible.
Around me everything I see would be part of a perfect road if I had better driving skills.Where I was born, where everything is made of concrete, it too is a perfect place.Everyone I have been with, everyone who is near me now, and even those I have forgotten—there is no one who has not helped me.So, I bow to everyone and to the world and ask for patience, and, as a boon, a smile.
Acknowledgment of Sponsors
We gratefully acknowledge the generous sponsorship of Matthew Yizhen Kong, Steven Ye Kong and family; An Zhang, Hannah Zhang, Lucas Zhang, Aiden Zhang, Jinglan Chi, Jingcan Chi, Jinghui Chi and family, Hong Zhang and family; Mao Guirong, Zhang Yikun, Chi Linlin; and Joseph Tse, Patricia Tse and family. Their support has helped make the work on this translation possible.
Text Body
The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 10: Illusion-Like
Then venerable Subhūti said to the Lord, “Lord, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of wisdom, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ What, Lord, should be said to that questioner? And similarly, suppose someone were to ask, ‘Does this illusory being, having trained in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving go forth to the knowledge of all aspects or reach the knowledge of all aspects?’ What, Lord, should be said to that questioner? And as to ‘Do they, having trained in, up to the thirty-seven dharmas on the side of awakening, [F.97.a] up to the knowledge of all aspects, go forth to the knowledge of all aspects or reach the knowledge of all aspects?’—what, Lord, should be said to that questioner?”
The Lord replied, “Subhūti, I will put a question about that right to you. Answer as best you can. What do you think about this: Is illusion one thing and form another? Is illusion one thing and feeling, perception, volitional factors, and consciousness another?”
“No, Lord,” answered Subhūti.
The Lord then asked, “Subhūti, what do you think about this: Is illusion one thing and the eyes another, or is illusion one thing and the ears, nose, tongue, body, and thinking mind another? Or is illusion one thing and a form another, or is illusion one thing and a sound, a smell, a taste, a feeling, and a dharma another? Or is illusion one thing and eye consciousness another, or is illusion one thing and ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness another? Or is illusion one thing and eye contact another, or is illusion one thing and ear contact, nose contact, tongue contact, body contact, and thinking-mind contact another?”
The Lord then asked, “Subhūti, what do you think about this: Is illusion one thing and the pleasurable, or suffering, or neither pleasurable nor suffering [F.97.b] feeling from the condition of eye contact another? Is illusion one thing and the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of ear contact, feeling from the condition of nose contact, feeling from the condition of tongue contact, feeling from the condition of body contact, or feeling from the condition of thinking-mind contact another?”
The Lord then asked, “Subhūti, what do you think about this: is illusion one thing and the thirty-seven dharmas on the side of awakening another?”
The Lord then asked, “Subhūti, what do you think about this: is illusion one thing and emptiness another, is illusion one thing and signlessness another, or is illusion one thing and wishlessness another?”
The Lord then asked, “Subhūti, what do you think about this: is illusion one thing and the ten tathāgata powers another, or is illusion one thing and … up to the eighteen distinct attributes of a buddha another?”
The Lord then asked, “Subhūti, what do you think about this: is illusion one thing and the knowledge of all aspects another?”
“No, Lord,” answered Subhūti.193 “Illusion is not one thing, Lord, and form another; form is itself illusion, Lord, and illusion is itself form. Illusion is not one thing, Lord, [F.98.a] and feeling, perception, volitional factors, and consciousness another; feeling, perception, volitional factors, and consciousness are themselves illusion, Lord, and illusion is itself feeling, perception, volitional factors, and consciousness. Illusion is not one thing, Lord, and the eyes themselves another; the eyes are themselves illusion, Lord, and illusion is itself the eyes. Illusion is not one thing, Lord, and the ears … nose … tongue … body … and thinking mind another; the thinking mind is itself illusion, Lord, and illusion is itself the thinking mind. Illusion is not one thing, Lord, and a form itself another; a form is itself illusion, Lord, and illusion is itself a form. Illusion is not one thing, Lord, and a sound … a smell … a taste … a feeling … and a dharma another; dharmas are themselves illusion, Lord, and illusion is itself dharmas. Illusion is not one thing, Lord, and eye consciousness itself another; eye consciousness is itself illusion, Lord, and illusion is itself eye consciousness. Illusion is not one thing, Lord, and ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness another; ear consciousness … nose consciousness … tongue consciousness … body consciousness … and thinking-mind consciousness is itself illusion, Lord, and illusion is itself thinking-mind consciousness. Illusion is not one thing, Lord, and eye contact another; eye contact is itself illusion, Lord, and illusion is itself eye contact. Illusion is not one thing, Lord, and ear contact, [F.98.b] nose contact, tongue contact, body contact, and thinking-mind contact another; ear contact … nose contact … tongue contact … body contact … and thinking-mind contact is itself illusion, Lord, and illusion is itself thinking-mind contact. Illusion is not one thing, Lord, and the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of eye contact another; the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of eye contact is itself illusion, Lord, and illusion is itself the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of eye contact. Illusion is not one thing, Lord, and the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of ear contact, feeling from the condition of nose contact, feeling from the condition of tongue contact, feeling from the condition of body contact, and feeling from the condition of thinking-mind contact another; the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of ear contact … feeling from the condition of nose contact … feeling from the condition of tongue contact … feeling from the condition of body contact … and feeling from the condition of thinking-mind contact are themselves illusion, Lord, and illusion is itself the pleasurable, or suffering, or neither pleasurable nor suffering feeling from the condition of thinking-mind contact. Illusion is not one thing, Lord, and the thirty-seven dharmas on the side of awakening another; the thirty-seven dharmas on the side of awakening are themselves illusion, Lord, and illusion is itself the thirty-seven dharmas on the side of awakening. Illusion is not one thing, Lord, and emptiness another; [F.99.a] emptiness is itself illusion, Lord, and illusion is itself emptiness. Illusion is not one thing, Lord, and signlessness another; signlessness is itself illusion, Lord, and illusion is itself signlessness. Illusion is not one thing, Lord, and wishlessness another; wishlessness is itself illusion, Lord, and illusion is itself wishlessness. Illusion is not one thing, Lord, and the ten tathāgata powers another; the ten tathāgata powers are themselves illusion, Lord, and illusion is itself the ten tathāgata powers. Illusion is not one thing, Lord, and … up to the eighteen distinct attributes of a buddha another; up to the eighteen distinct attributes of a buddha are themselves illusion, Lord, and illusion is itself … up to the eighteen distinct attributes of a buddha. Illusion is not one thing, Lord, and the knowledge of all aspects another; the knowledge of all aspects is itself illusion, Lord, and illusion is itself the knowledge of all aspects.”
The Lord then asked, “Subhūti, what do you think about this: is there defilement and purification of illusion?”
The Lord then asked, “Subhūti, what do you think about this: is there production and stopping of illusion?”
The Lord then asked, “Subhūti, what do you think about this: does someone who has no production, no stopping, no defilement, [F.99.b] and no purification train in the perfection of wisdom, or go forth to the knowledge of all aspects, up to or reach the knowledge of all aspects?”
“No, Lord,” answered Subhūti. [B8]
The Lord then asked, “Subhūti, what do you think about this: is bodhisattva used conventionally as just a name and conventional term for these five appropriating aggregates?”194
The Lord then asked, “Subhūti, what do you think about this: can you apprehend production, stopping, defilement, or purification of these five appropriating aggregates that are used conventionally as just names and conventional terms?”
The Lord then asked, “Subhūti, what do you think about this: does that of which there is no name and causal sign, no conventional term, no designation, no convention, no name and no name designation, no body, no physical activity, no speech, no verbal activity, no thinking mind, no thinking-mind activity—of which there is no production, stopping, defilement, or purification—train in the perfection of wisdom and go forth to the knowledge of all aspects, or do you think it reaches the knowledge of all aspects?”
“Subhūti,” said the Lord, “when bodhisattva great beings train in [F.100.a] the perfection of wisdom like that, by way of not apprehending anything, they go forth to the knowledge of all aspects and reach the knowledge of all aspects.”
Subhūti replied,195 “Lord, bodhisattva great beings, then, training in the perfection of wisdom like that, who want to go forth to the knowledge of all aspects, should train for unsurpassed, perfect, complete awakening as an illusory person would train. And why? Because, Lord, these five aggregates are just what should be known to be an illusory person.”
The Lord then asked, “Subhūti, what do you think about this: do these five aggregates, having trained in the perfection of wisdom, go forth to the knowledge of all aspects, or do you think they reach the knowledge of all aspects?”
“No, Lord,” answered Subhūti. “And why? Because, Lord, they are nonexistent things, and you cannot apprehend nonexistent things.”
The Lord then asked, “Subhūti, what do you think about this: do the five dream-like aggregates, having trained in the perfection of wisdom, go forth to the knowledge of all aspects?”
“No, Lord,” answered Subhūti. “And why? Because, Lord, a dream is a nonexistent thing, and you cannot apprehend a nonexistent thing.”
The Lord then asked, “Subhūti, what do you think about this: do the five aggregates that are like an echo, like an apparition, like an image of a moon in water, like an illusion, like a mirage, like a magical creation, and like a reflection in a mirror, having trained in the perfection [F.100.b] of wisdom, go forth to the knowledge of all aspects?”
“No, Lord,” answered Subhūti. “And why? Because, Lord, an echo is the nonexistence of an intrinsic nature, also an apparition is the nonexistence of an intrinsic nature, also an image of a moon in water is the nonexistence of an intrinsic nature, also an illusion is the nonexistence of an intrinsic nature, also a mirage is the nonexistence of an intrinsic nature, also a magical creation is the nonexistence of an intrinsic nature, and also a reflection in a mirror is the nonexistence of an intrinsic nature, and that nonexistence of an intrinsic nature cannot be apprehended. And why? Because, Lord, form is like an illusion, and feeling … perception … volitional factors … and consciousness is like an illusion, and what that consciousness is, the six faculties are. They are the five aggregates,196 and you cannot apprehend them, because of inner emptiness, up to because of the emptiness that is the nonexistence of an intrinsic nature.”
Venerable Subhūti then asked the Lord, “Lord, if bodhisattva great beings who have newly set out in the vehicle were to hear this exposition, would they not197 tremble, feel frightened, and become terrified?”
“Subhūti,” answered the Lord, “if they are bodhisattva great beings who have newly set out in the vehicle, and are those without skillful means who have not been taken in hand by a spiritual friend, they will tremble, feel frightened, and become terrified.”
Subhūti asked, “Lord, what skillful means do bodhisattva great beings who have newly set out in the vehicle have not to tremble, feel frightened, or become terrified when hearing this exposition?”
“Subhūti,” answered the Lord, “here [F.101.a] bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand about form its impermanent aspect, but do not apprehend it; and with attention connected with the knowledge of all aspects they analytically understand about feeling, perception, volitional factors, and consciousness their impermanent aspect, but do not apprehend it. Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand about form its suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, wishless aspect, not occasioning anything aspect, and isolated aspect, but do not apprehend them. Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand that form is ‘impermanent,’ but do not apprehend it; and with attention connected with the knowledge of all aspects [F.101.b] they analytically understand that feeling, perception, volitional factors, and consciousness are ‘impermanent,’ but do not apprehend it. Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand that form is ‘suffering,’ but do not apprehend it, and they analytically understand that feeling, perception, volitional factors, and consciousness are ‘suffering,’ but do not apprehend it. Furthermore, Subhūti, bodhisattva great beings with attention connected with the knowledge of all aspects analytically understand that form is ‘selfless,’ but do not apprehend it, and they analytically understand that feeling, perception, volitional factors, and consciousness are ‘selfless,’ but do not apprehend it. Furthermore, Subhūti, bodhisattva great beings with attention connected with the knowledge of all aspects analytically understand that form is ‘calm,’ but do not apprehend it, and they analytically understand that feeling, perception, volitional factors, and consciousness are ‘calm,’ but do not apprehend it. Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with attention connected with the knowledge of all aspects analytically understand that form is ‘empty,’ but do not apprehend it, they analytically understand that feeling, perception, volitional factors, and consciousness are ‘empty,’ but do not apprehend it; they analytically understand that form is ‘signless,’ but do not apprehend it; they analytically understand that feeling, perception, volitional factors, and consciousness are ‘signless,’ [F.102.a] but do not apprehend it; they analytically understand that form is ‘wishless,’ but do not apprehend it; they analytically understand that feeling, perception, volitional factors, and consciousness are ‘wishless,’ but do not apprehend it; they analytically understand that form ‘does not occasion anything,’ but do not apprehend it; they analytically understand that feeling, perception, volitional factors, and consciousness ‘do not occasion anything,’ but do not apprehend it; they analytically understand that form is ‘isolated,’ but do not apprehend it; and they analytically understand that feeling, perception, volitional factors, and consciousness are ‘isolated,’ but do not apprehend it. Subhūti, you should know that this is the skillful means of bodhisattva great beings practicing the perfection of wisdom.
“Subhūti, when those bodhisattva great beings analytically come to that understanding it occurs to them, ‘I will teach all beings the doctrine that “form is impermanent”; and moreover, I will do it by way of not apprehending anything. I will teach all beings the doctrine that “feeling, perception, volitional factors, and consciousness are impermanent”; and moreover, I will do it by way of not apprehending anything. I will teach all beings the doctrine that “form is suffering, selfless, calm, empty, signless, wishless, does not occasion anything, and is isolated”; and moreover, I will do it by way of not apprehending anything. I will teach all beings the doctrine that “feeling, perception, volitional factors, and consciousness are suffering,” as well as “selfless, calm, empty, signless, wishless, do not occasion anything, and are isolated”; and moreover, I will do it by way of not apprehending anything.’ [F.102.b]
“Subhūti, with this, the bodhisattva great beings’ perfection of giving, they do not tremble, feel frightened, or become terrified.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom with objects of attention not connected with śrāvakas and pratyekabuddhas pay attention to form being ‘impermanent,’ and moreover do it by way of not apprehending anything. With objects of attention not connected with śrāvakas and pratyekabuddhas they pay attention to feeling, perception, volitional factors, and consciousness being ‘impermanent,’ and moreover do it by way of not apprehending anything.
“With objects of attention not connected with śrāvakas and pratyekabuddhas they pay attention to form being ‘suffering,’ and moreover do it by way of not apprehending anything, up to they pay attention to consciousness being ‘suffering’; and moreover do it by way of not apprehending anything.
“They pay attention to form being ‘selfless,’ form being ‘calm,’ form being ‘empty,’ form being ‘signless,’ form being ‘wishless,’ form not occasioning anything,’ and form being ‘isolated,’ and moreover do it by way of not apprehending anything. They pay attention to feeling … perception … volitional factors … and consciousness being ‘selfless,’ consciousness being ‘calm,’ consciousness being ‘empty,’ consciousness being ‘signless,’ consciousness being ‘wishless,’ consciousness ‘not occasioning anything,’ and consciousness being ‘isolated,’ and moreover do it by way of not apprehending anything.
“Subhūti, with this, the bodhisattva great beings’ untarnished perfection of morality, they do not tremble, feel frightened, or become terrified.
“Furthermore, Subhūti, when bodhisattva [F.103.a] great beings practicing the perfection of wisdom analytically understand, tolerate, and accept the impermanent aspect, suffering aspect, selflessness aspect, calm aspect, empty aspect, signless aspect, wishless aspect, not occasioning anything aspect, and isolated aspect of these dharmas, that is the bodhisattva great beings’ perfection of patience. With this, they do not tremble, feel frightened, or become terrified.
“Furthermore, Subhūti, bodhisattva great beings with objects of attention connected with the knowledge of all aspects practicing the perfection of wisdom analytically understand that form is ‘impermanent,’ and moreover do it by way of not apprehending anything. They analytically understand that form is ‘suffering,’ form is ‘selfless,’ form is ‘calm,’ form is ‘empty,’ form is ‘signless,’ form is ‘wishless,’ form ‘does not occasion anything,’ and form is ‘isolated,’ and moreover do it by way of not apprehending anything, without giving up objects of attention connected with the knowledge of all aspects, and without forsaking enthusiastic perseverance. With this—the bodhisattva great beings’ perfection of perseverance—they do not tremble, feel frightened, or become terrified.
“Furthermore, Subhūti, when bodhisattva great beings [F.103.b] practicing the perfection of wisdom do not provide an opportunity for objects of attention connected with śrāvakas or with pratyekabuddhas, or for unwholesome dharmas that are impediments to awakening other than those, that is the bodhisattva great beings’ perfection of concentration. Subhūti, bodhisattva great beings practicing the perfection of wisdom like this do not tremble, feel frightened, or become terrified.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom analytically understand thus: Form is not empty because of the emptiness of form; form is itself emptiness, and emptiness is itself form. Feeling … perception … volitional factors … and consciousness is not empty because of the emptiness of consciousness; consciousness is itself emptiness, and emptiness is itself consciousness. The eyes are not empty because of the emptiness of the eyes; the eyes are themself emptiness, and emptiness is itself the eyes. The ears … the nose … the tongue … the body … and the thinking mind is not empty because of the emptiness of the thinking mind; the thinking mind is itself emptiness, and emptiness is itself the thinking mind. A form is not empty because of the emptiness of a form; a form is itself emptiness, and emptiness is itself a form. A sound … a smell … a taste … a feeling … and a dharma is not empty because of the emptiness of dharmas; dharmas are themselves emptiness, and emptiness is itself dharmas. Eye consciousness is not empty because of the emptiness of eye consciousness; eye consciousness is itself emptiness, and emptiness is itself eye consciousness. Ear consciousness … nose consciousness … tongue consciousness … body consciousness … and thinking-mind consciousness is not empty because of the emptiness of thinking-mind consciousness; thinking-mind consciousness is itself emptiness, [F.104.a] and emptiness is itself thinking-mind consciousness. Eye contact is not empty because of the emptiness of eye contact; eye contact is itself emptiness, and emptiness is itself eye contact. Ear contact … nose contact … tongue contact … body contact … and thinking-mind contact is not empty because of the emptiness of thinking-mind contact; thinking-mind contact is itself emptiness, and emptiness is itself thinking-mind contact. Feeling that arises from the condition of eye contact is not empty because of the emptiness of feeling that arises from the condition of eye contact; feeling that arises from the condition of eye contact is itself emptiness, and emptiness is itself feeling that arises from the condition of eye contact. Feeling that arises from the condition of ear contact … feeling that arises from the condition of nose contact … feeling that arises from the condition of tongue contact … feeling that arises from the condition of body contact … and feeling that arises from the condition of thinking-mind contact is not empty because of the emptiness of feeling that arises from the condition of thinking-mind contact; feeling that arises from the condition of thinking-mind contact is itself emptiness, and emptiness is itself feeling that arises from the condition of thinking-mind contact. The applications of mindfulness are not empty because of the emptiness of the applications of mindfulness; the applications of mindfulness are themselves emptiness, and emptiness is itself the applications of mindfulness. The right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … and the path is not empty because of the emptiness of the path; the path is itself emptiness, and emptiness is itself the path. The powers, the fearlessnesses, up to the distinct attributes of a buddha are not empty because of the emptiness of the distinct attributes of a buddha; the distinct attributes of a buddha are themselves emptiness, and emptiness is itself [F.104.b] the distinct attributes of a buddha. Subhūti, that is the bodhisattva great beings’ perfection of wisdom.
“Subhūti, those are the skillful means of bodhisattva great beings who are practicing the perfection of wisdom, and when they are fully endowed with those means they will not tremble, feel frightened, or become terrified when they hear this exposition.”
Subhūti then asked, “Lord, who are those spiritual friends, taken in hand by whom bodhisattva great beings practicing the perfection of wisdom do not tremble, feel frightened, or become terrified when they hear this exposition?”198
The Lord replied, “Subhūti, the spiritual friends of bodhisattva great beings are those who teach them the doctrine that ‘form is impermanent,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. Similarly, they are those who teach them the doctrine that ‘feeling, perception, volitional factors, and consciousness are impermanent,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.
“Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those who teach them ‘form is suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘does not occasion anything,’ and is ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, [F.105.a] or to anything other than to the knowledge of all aspects. And similarly, they are those who teach them ‘feeling, perception, volitional factors, and consciousness are suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.
“Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those who teach them ‘the eyes are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. Similarly, they are those who teach them the ‘ears, nose, tongue, body, and thinking mind are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.
“Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those [F.105.b] who teach them ‘a form is impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘ does not occasion anything,’ and is ‘isolated,’ and, moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. Similarly, they are those who teach them ‘a sound, a smell, a taste, a feeling, and a dharma are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.
“Furthermore, Subhūti, the spiritual friends of a bodhisattva great being are those who teach them the doctrine that ‘eye consciousness, eye contact, and feeling that arises from the condition of eye contact are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. Similarly, they are those who teach them the doctrine that ‘ear consciousness, ear contact and feeling that arises from the condition of ear contact,’ and similarly, ‘nose consciousness … tongue consciousness … body consciousness … and thinking-mind consciousness, [F.106.a] thinking-mind contact, and feeling that arises from the condition of thinking-mind contact are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings.
“Furthermore, Subhūti, the spiritual friends of bodhisattva great beings are those who teach them the doctrine that ‘the applications of mindfulness are impermanent,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. And similarly, they are those who teach them the doctrine that ‘the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are impermanent,’ and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. And similarly, they are those who teach them ‘the fearlessnesses, detailed and thorough knowledges, powers, and distinct attributes of a buddha are impermanent’; who teach them so they will cultivate the knowledge of all aspects; and moreover, teach by way of not apprehending anything, and without dedicating those wholesome roots to the śrāvaka level or pratyekabuddha level, or to anything other than to the knowledge of all aspects. [F.106.b] You should know that they, Subhūti, are the spiritual friends of bodhisattva great beings. If they have taken them in hand they do not tremble, feel frightened, or become terrified when they hear this exposition of the perfection of wisdom.”
Subhūti then asked, “Lord, how do bodhisattva great beings practicing the perfection of wisdom who are unskilled in means fall into the clutches of bad friends, become shunned by spiritual friends,199 and tremble, feel frightened, and become terrified when they hear this exposition of the perfection of wisdom?”
The Lord replied, “Subhūti, here bodhisattva great beings practicing the perfection of wisdom, because of lacking attention connected with the knowledge of all aspects, apprehend a perfection of wisdom while cultivating it, and falsely project it as the perfection of wisdom;200 similarly, they apprehend a perfection of concentration … a perfection of perseverance … a perfection of patience … a perfection of morality … and a perfection of giving while cultivating it, and also falsely project it as the perfection of giving.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom, because of lacking attention connected with the knowledge of all aspects, pay attention to ‘form empty of an inner subject,’ pay attention to ‘form empty of an outer object,’ pay attention to ‘form empty of subject and object,’ up to pay attention to ‘form empty of the nonexistence of intrinsic nature.’ They also pay attention to ‘feeling … perception … volitional factors … and consciousness empty of an inner subject,’ pay attention to ‘consciousness empty of an outer object,’ pay attention to ‘consciousness empty of subject and object,’ up to pay attention to ‘consciousness empty of the nonexistence of intrinsic nature.’ They also apprehend that inner emptiness, also apprehend [F.107.a] that outer emptiness, also apprehend that inner and outer emptiness, up to they also apprehend that emptiness that is the nonexistence of an intrinsic nature, falsely projecting it by way of apprehending something.
“They pay attention to ‘the eye empty of an inner subject,’ pay attention to ‘the eye empty of an outer object,’ pay attention to ‘the eye empty of subject and object,’ up to pay attention to ‘the eye empty of the nonexistence of intrinsic nature.’ They also apprehend those emptinesses, falsely projecting them by way of apprehending something. They pay attention to ‘the ear … the nose … the tongue … the body … and the thinking mind empty of an inner subject,’ pay attention to ‘the thinking mind empty of an outer object,’ pay attention to ‘the thinking mind empty of subject and object,’ up to pay attention to ‘the thinking mind empty of the nonexistence of intrinsic nature.’ They also apprehend those emptinesses, falsely projecting them by way of apprehending something.”
“Similarly, they pay attention to ‘eye consciousness’ and ‘ear, nose, tongue, body, and thinking-mind consciousness’; ‘eye contact’ and ‘ear, nose, tongue, body, and thinking-mind contact’; and ‘feeling that arises from the condition of eye contact’ and ‘feeling that arises from the condition of ear, nose, tongue, body, and thinking-mind contact,’ and they pay attention to them ‘empty of an inner subject,’ pay attention to them ‘empty of an outer object,’ pay attention to them ‘empty of subject and object,’ up to pay attention to them ‘empty of the nonexistence of intrinsic nature.’ They also apprehend those emptinesses, falsely projecting them by way of apprehending something.”
Connect this in the same way with “they pay attention to ‘ignorance,’ up to ‘old age and death empty of an inner subject,’ and they pay attention to them ‘empty of an outer object,’ pay attention to them ‘empty of subject and object,’ up to pay attention to them ‘empty of the nonexistence of intrinsic nature.’ They also apprehend those emptinesses, falsely projecting them by way of apprehending something.
“Furthermore, Subhūti, [F.107.b] bodhisattva great beings practicing the perfection of wisdom, because of lacking attention connected with the knowledge of all aspects cultivate the applications of mindfulness, also apprehend those applications of mindfulness, and falsely project them by way of apprehending them. Similarly, they cultivate the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers of a tathāgata, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha, and they also apprehend them, and falsely project them by way of apprehending them.
“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom unskilled in means tremble, feel frightened, and become terrified when they hear this exposition of the perfection of wisdom.”201
Subhūti then asked, “Lord, why does a bodhisattva great being fall into the clutches of a bad friend, and, mentored by that bad friend, tremble, feel frightened, and become terrified when they hear this exposition of the perfection of wisdom?”
The Lord replied, “Subhūti, here a bad friend of a bodhisattva great being dissuades them from the perfection of wisdom and dissuades them from the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, saying, ‘Do not train in these, because they have not been said by the tathāgata, the worthy one, the perfectly complete Buddha; do not listen to these, because they are compositions made up by rhymesters; do not take them up, do not study them, do not bear them in mind, [F.108.a] do not recite them, do not cultivate them, do not properly pay attention to them, and do not teach them to others.’ Subhūti, you should know that this is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, a bad friend of a bodhisattva great being is someone who, when Māra the wicked one, disguised in the form of a buddha, approaches and dissuades them, saying, ‘Child of a good family, what use is cultivating the perfection of wisdom to you, what use is the perfection of concentration to you, what use is the perfection of perseverance to you, what use is the perfection of patience to you, what use is the perfection of morality to you, and what use is cultivating the perfection of giving to you?’ does not teach them it is the work of Māra and does not explain202 the faults of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti,203 Māra the wicked one thus disguised in the form of a buddha approaches a bodhisattva great being and teaches, throws light on, reveals, illuminates, and makes clear a discourse, melodious narration, prediction, account, birth story, introduction, and tale connected with śrāvakas. A bad friend is someone who does not teach the bodhisattva great being that ‘such works of Māra as those will arise,’ that they are the works of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, a bad friend of a bodhisattva great being is someone who, when Māra the wicked one disguised in the form of a buddha approaches a bodhisattva [F.108.b] great being and says, ‘Child of a good family, you do not have the slightest thought of awakening. You are not irreversible from awakening. You are not able to awaken fully to perfect, complete awakening,’ does not explain and teach that such things are the work of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, about a bad friend of a bodhisattva great being—when Māra the wicked one disguised in the form of a buddha approaches a bodhisattva great being and says, ‘Child of a good family, the eyes are empty of self and what belongs to self, and the ears, nose, tongue, body, and thinking mind are empty of self and what belongs to self; a form is empty of self and what belongs to self, and a sound, a smell, a taste, a feeling, and dharmas are empty of self and what belongs to self; eye consciousness is empty of self and what belongs to self, and ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness are empty of self and what belongs to self; eye contact is empty of self and what belongs to self, and ear contact, nose contact, tongue contact, body contact, and thinking-mind contact is empty of self and what belongs to self; feeling that arises from the condition of eye contact is empty of self and what belongs to self, and feeling that arises from the condition of ear contact, feeling that arises from the condition of nose contact, feeling that arises from the condition of tongue contact, feeling that arises from the condition of body contact, and feeling that arises from the condition of thinking-mind contact is empty of self and what belongs to self; and similarly, the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and [F.109.a] perfection of wisdom is empty of self and what belongs to self; the applications of mindfulness are empty of self and what belongs to self; the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, path, up to the distinct attributes of a buddha are empty of self and what belongs to self, so what use is fully awakening to unsurpassed, perfect, complete awakening to you?’—it is someone who does not explain and teach to them that such things as those are the works of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, a bad friend of a bodhisattva great being is someone who, when Māra the wicked one disguised in the form of a buddha approaches a bodhisattva, a great being, and says, ‘Child of a good family, the eastern direction is empty of lord buddhas, bodhisattvas, and śrāvakas; there are no buddhas here, there are no bodhisattvas either, and there are no śrāvakas. Similarly, all the ten directions are empty of lord buddhas, bodhisattvas, and śrāvakas; there are no buddhas here, there are no bodhisattvas either, and there are no śrāvakas,’ does not teach and explain to them that such things as those are the works of Māra. Subhūti, you should know that this is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, when Māra the wicked one disguised in the form of a śrāvaka approaches a bodhisattva great being and dissuades them from attention connected with the knowledge of all aspects, and advises and instructs them in objects of attention connected with śrāvakas and pratyekabuddhas—someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, you should know is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, when Māra the wicked one disguised in the form of a preceptor or [F.109.b] teacher of proper conduct approaches a bodhisattva great being and dissuades them from the career of a bodhisattva, dissuades them from attention connected with the knowledge of all aspects, and enjoins on them the applications of mindfulness, up to the eightfold noble path, enjoins on them the dharmas of emptiness, signlessness, and wishlessness, and says to them, ‘Child of a good family, you should meditate on these dharmas and directly realize them as a śrāvaka. What use is unsurpassed, perfect, complete awakening to you?’—someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, you should know is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, when Māra the wicked one disguised in the form of a mother or father approaches a bodhisattva great being and says, ‘Child of a good family, what use is unsurpassed, perfect, complete awakening to you, for the sake of which you pass immeasurable, incalculable eons in saṃsāra experiencing an infinity of your arms, legs, and heads being cut off? Become absorbed in the yoga that effects direct realization of the result of stream enterer, become absorbed in the yoga that effects direct realization of the result of a worthy one’—someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, you should know is a bad friend of a bodhisattva great being.
“Furthermore, Subhūti, when Māra the wicked one disguised in the form of a monk approaches a bodhisattva great being and teaches them ‘the eyes are impermanent’ by way of apprehending something, and similarly ‘the eyes are suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated’; teaches them ‘the ears, nose, tongue, body, and thinking-mind are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ [F.110.a] ‘do not occasion anything,’ and are ‘isolated’ by way of apprehending something; and similarly, teaches them ‘the applications of mindfulness are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated,’ and ‘the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are impermanent,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are ‘isolated’ by way of apprehending something, up to teaches them ‘the distinct attributes of a buddha are impermanent,’ ‘suffering,’ ‘selfless,’ ‘calm,’ ‘empty,’ ‘signless,’ ‘wishless,’ ‘do not occasion anything,’ and are not enacted,’ ‘isolated’ by way of apprehending something—someone who does not teach and explain to them that such things as those are works of Māra, Subhūti, they should know is a bad friend of a bodhisattva great being, and knowing that, they should shun them.”
This was the tenth chapter, “Illusion-Like,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
Colophon
The Noble Perfection of Wisdom in Eighteen Thousand Lines is completed. It has been translated, proofed, and prepared for publication by the Indian preceptors Jinamitra, Surendrabodhi, Yeshé Dé, and so on.1131
Abbreviations
| AAV | Āryavimuktisena (’phags pa rnam grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (Āryapañcaviṃśatisāhasrikāprajñā-pāramitopadeśaśāstrābhisamayālaṃkārakārikāvārttika). |
|---|---|
| AAVN | Āryavimuktisena. Abhisamayālamkāravrtti (mistakenly titled Abhisamayālaṅkāravyākhyā). Nepal German Manuscript Preservation Project A 37/9, National Archives Kathmandu Accession Number 5/55. The numbers follow the page numbering of Sparham’s undated, unpublished transliteration of the part of the manuscript not included in Pensa 1967. |
| Abhisamayālaṃkāra | shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba tshig le’ur byas pa (Abhisamayālaṃkāra-nāma-prajñāpāramitopadeśaśāstrakārikā) [The Ornament for the Clear Realizations]. Numbering of the verses as in the Unrai Wogihara edition: Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. |
| Amano | Amano, Koei H. Abhisamayālaṃkāra-kārikā-śāstra-vivṛti. |
| Aṣṭa | Aṣṭasāhasrikāprajñāpāramitā. Page numbers are Wogihara (1973) that includes the edition of Mitra (1888). |
| Buddhaśrī | shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñāpāramitāsaṃcayagāthāpañjikā). |
| Bṭ1 | Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [Bṛhaṭṭīkā]. |
| Bṭ3 | Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśa-sāhasrikāprajñāpāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. English translation in Sparham 2022. |
| C | Choné (co ne) Kangyur and Tengyur. |
| D | Degé (sde dge) Kangyur and Tengyur. |
| Edg | Buddhist Hybrid Sanskrit Dictionary. |
| Eight Thousand | Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. |
| GRETIL | Göttingen Register of Electronic Texts in Indian Languages. |
| Ghoṣa | Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. |
| Gilgit | Gilgit Buddhist Manuscripts. |
| GilgitC | Edward Conze, ed. and trans. The Gilgit Manuscript of the Aṣṭādaśasāhasrikāprajñāpāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya. |
| Gyurme (khri pa) | Gyurme Dorje. The Transcendent Perfection of Wisdom in Ten Thousand Lines. |
| H | Lhasa (zhol) Kangyur and Tengyur. |
| K | Peking (Kangxi) Kangyur and Tengyur. |
| LC | Lokesh Candra. Tibetan Sanskrit Dictionary. |
| LSPW | Conze, Edward. The Large Sutra on Perfection Wisdom (Conze 1984). |
| MDPL | Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. |
| MQ | Conze, Edward and Shotaro Iida. “Maitreya’s Questions” in the Prajñāpāramitā. |
| MW | Monier-Williams, M. A. A Sanskrit–English dictionary etymologically and philologically arranged with special reference to cognate Indo-European languages. |
| Mppś | Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). |
| Mppś English | Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. |
| Mvy | Mahāvyutpatti (bye brag tu rtogs par byed pa chen po). |
| N | Narthang (snar thang) Kangyur and Tengyur. |
| NAK | National Archives Kathmandu. |
| NGMPP | Nepal German Manuscript Preservation Project. |
| PSP | Pañcaviṃśatisāhasrikā Prajñāpāramitā. |
| RecA | Skt and Tib editions of Recension A in Yuyama 1976. |
| RecAs | Sanskrit Recension A in Yuyama 1976. |
| RecAt | Tibetan Recension A in Yuyama 1976. |
| S | Stok Palace (stog pho brang bris ma) Kangyur. |
| Skt | Sanskrit. |
| Subodhinī | Attributed to Haribhadra. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratnaguṇasaṃcayagāthā-pañjikānāma) [“Easy Pañjikā”]. |
| Thempangma | bka’ ’gyur rgyal rtse’i them spang ma. |
| Tib | Tibetan. |
| Toh | Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons (bkaḥ-ḥgyur and bstan-ḥgyur). |
| Wogihara | Unrai Wogihara. Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. |
| Z | Zacchetti, Stefano. In Praise of the Light. |
| brgyad stong pa | shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭasāhasrikāprajñāpāramitā) [Eight Thousand]. |
| khri brgyad stong pa | shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭādaśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Eighteen Thousand Lines]. |
| khri pa | shes rab kyi pha rol tu phyin pa khri pa (Daśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Ten Thousand Lines, Toh 11]. |
| le’u brgyad ma | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Haribhadra’s “Eight Chapters”]. Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib vol. letter, followed by the folio and line number. |
| nyi khri | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. |
| rgyan snang | Haribhadra. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭasāhasrikāprajñāpāramitā-vyākhyānābhisamayālaṃkārālokā) [Illumination of the Abhisamayālaṃkāra]. |
| ŚsPK | Śatasāhasrikāprajñaparamitā. |
| ŚsPN3 | Śatasāhasrikāprajñaparamitā NGMPP A 115/3, NAK Accession Number 3/632. Numbering of the scanned pages. |
| ŚsPN4 | Śatasāhasrikāprajñaparamitā NGMPP B 91/3, NAK Accession Number 3/633. Numbering of the scanned pages. |
| ŚsPN4/2 | Śatasāhasrikāprajñaparamitā NGMPP B 91/3, NAK Accession Number 3/633 (part two). Numbering of the scanned pages. |
| ’bum | shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib letter in italics of the vol., followed by the folio and line number. |
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Secondary References
Sūtras
rgya cher rol pa (Lalitavistara) [The Play in Full]. Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b; Lhasa Kangyur 96, vol. 48 (mdo sde, kha), folios 1.b–352.a. English translation in Dharmachakra Translation Committee 2013.
dam pa’i chos dran pa nye bar gzhag pa (Saddharmasmṛtyupasthāna). Toh 287, Degé Kangyur, vols. 68–71 (mdo sde, ya–sha), folios ya.82.a–sha.229.b. English translation in Dharmachakra Translation Committee 2020a.
dam pa’i chos pad ma dkar po (Saddharmapuṇḍarika) [The White Lotus of the Good Dharma]. Toh 113, Degé Kangyur vol. 51 (mdo sde, ja), folios 1.b–180.b. English translation in Roberts 2018.
de bzhin gshegs pa’i snying rje chen po nges par bstan pa (Tathāgatamahākaruṇānirdeśa) [Great Compassion of the Tathāgata Sūtra] [Dhāraṇīśvararāja]. Toh 147, Degé Kangyur vol. 57 (mdo sde, pa), folios 142.a–242.b; Lhasa Kangyur vol. 57 (mdo sde, da), folios 153.b–319.a. English translation in Burchardi 2020.
de bzhin gshegs pa’i snying po (Tathāgatagarbha) [Tathāgatagarbha Sūtra]. Toh 258, Dege Kangyur vol. 66 (mdo sde, za), folios 245.b–259.b; Lhasa Kangyur 260, vol. 67 (mdo sde, zha), folios 1.b–24.a.
de bzhin gshegs pa’i gsang ba bsam gyis mi khyab pa’i bstan pa (Tathāgatācintyaguhyakanirdeśa) [Explanation of the Inconceivable Secrets of the Tathāgatas]. Toh 47, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 100.a–203.a; Lhasa Kangyur vol. 35 (dkon brtsegs, ka), folios 151.a–313.b. English translation in Fiordalis, David. and Dharmachakra Translation Committee 2023.
dri ma med par grags pas bstan pa (Vimalakīrtinirdeśa) [The Teaching of Vimalakīrti]. Toh 176, Degé Kangyur vol. 60 (mdo sde, ma), folios 175.a–239.b. English translation in Thurman 2017.
mdo chen po stong pa nyid ces bya ba (Śūnyatānāmamahāśūtra) [Śūnyatā Sūtra]. Toh 290, Degé Kangyur vol. 71 (mdo sde, sha), folios 250.a–253.b; Lhasa Kangyur 293, vol. 71 (mdo sde, ra), folios 476.b–482.a.
chos bcu pa (Daśadharmaka) [The Ten Dharmas Sūtra]. Toh 53, Degé Kangyur vol. 40 (dkon brtsegs, kha), folios 164.a–184.b.
tshangs pa’i dra ba (Brahmajāla) [Brahma’s Net Sūtra]. Toh 352, Degé Kangyur vol. 76 (mdo sde, aH), folios 70.b–86.a; Lhasa Kangyur 360, vol. 76 (mdo sde, a), folios 111.a–135.b.
byang chub sems dpa’i sde snod (Bodhisattvapiṭaka) [Bodhisattva Piṭaka Sūtra]. Toh 56, Degé Kangyur vols. 40–41 (dkon brtsegs, kha–ga), folios kha.255.b–ga.205.b; Lhasa Kangyur 56, vol. 37 (dkon brtsegs, ga), folios 1.b–380.b. English translation in Norwegian Institute of Palaeography and Historical Philology 2023.
za ma tog bkod pa (Kāraṇḍavyūha). Toh 116, Degé Kangyur, vol. 51 (mdo sde, pa), folios 200.a–247.b. English translation in Roberts 2013.
lang kar gshegs pa (Laṅkāvatāra) [The Descent to Laṅkā Sūtra]. Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56.a–191.b.
blo gros rgya mtshos zhus pa (Sāgaramatiparipṛcchā) [The Questions of Sāgaramati. Toh 152, Degé Kangyur vol. 58 (mdo sde, pha), folios 1.b–115.b; Lhasa Kangyur 153, vol. 58 (mdo sde, na), folios 1.b–180.a. English translation in Dharmachakra Translation Committee 2020b.
blo gros mi zad pas bstan pa (Akṣayamatinirdeśa) [The Teaching of Akṣayamati]. Toh 175, Degé Kangyur vol. 60 (mdo sde, ma), folios 79.a–174.b; Lhasa Kangyur 176, vol. 60 (mdo sde, pha), folios 122.b–270.b. English translation in Braarvig and Welsh 2020.
shes rab snying po (Prajñāpāramitāhṛdaya). Toh 21, Degé Kangyur vol. 34 (sher phyin, ka), folios 144.b–146.a; Toh 531, Degé Kangyur vol. 88 (rgyud, na), folios 94.b–95.b. English translation in Dharmachakra Translation Committee 2022.
sa bcu pa’i mdo (Daśabhūmikasūtra) [The Ten Levels Sūtra]. Lhasa Kangyur 94, vol. 43 (phal chen, ga), folios 67.a–234.b. English translation in Roberts 2021.
sangs rgyas phal po che zhes bya ba shin tu rgyas pa chen po (Buddhāvataṃsakanāmamahāvaipūlya) [Avataṃsaka Sūtra]. Toh 44, Degé Kangyur vols. 35–36 (phal chen, ka–a); Lhasa Kangyur 94, vols. 41–46 (phal chen, ka–cha).
lha mo dpal ’phreng gi seng ge’i sgra (Śrīmālādevīsiṃhanāda) [The Lion’s Roar of the Goddess Śrīmālā]. Toh 92, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 255.a–277.b.
Indic Commentaries
Abhayākaragupta. thub pa’i dgongs pa’i rgyan (Munimatālaṃkāra) [“Thought of the Sage”]. Toh 3903, Degé Tengyur vol. 211 (dbu ma, a), folios 73.b–293.a.
———. shes rab kyi pha rol tu phyin pa brgyad stong pa’i ’grel pa gnad kyi zla ’od (Āṣṭasāhasrikāprajñāpāramitāvṛttimarmakaumudī) [“Moonlight”]. Toh 3805, Degé Tengyur vol. 90 (shes phyin, da), folios 1.b–228.a.
Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [“Detailed Explanation of the One Hundred Thousand”]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na–pa).
Āryavimuktisena. ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (Āryapañcaviṃśatisāhasrikāprajñāpāramitopadeśaśāstrābhisamayālaṃkārakārikāvārttika) [“Āryavimuktisena’s Commentary”]. Toh 3787, Degé Tengyur vol. 80 (shes phyin, ka), folios 14.b–212.a.
Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos rnam par bshad pa (Mahāyānottaratantraśāstravyākhyā) [“Explanation of the Uttaratantra”]. Toh 4025, Degé Tengyur vol. 225 (sems tsam, phi), folios 74.b–129.a.
———. theg pa chen po bsdus pa (Mahāyānasaṃgraha). Toh 4048, Degé Tengyur vol. 236 (sems tsam, ri), folios 1.b–43.a.
———. rnal ’byor spyod pa’i sa (Yogācārabhūmi) [“The Yogācāra Levels”]. Toh 4035–4042, Degé Tengyur vol. 229 (sems tsam, tshi–’i), folios tshi.1.b–’i.68.b.
———. rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa (Bodhisattvabhūmi) [“The Bodhisattva Levels”]. Toh 4037, Degé Tengyur vol. 231 (sems tsam, wi), folios 1.b–213.a.
Asaṅga/Maitreya. theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottaratantraśāstraratnagotravibhāga) [Uttaratantra]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), folios 54.b–73.a.
Asvabhāva. theg pa chen po bsdus pa’i bshad sbyar (Mahāyānasaṃgrahopanibandhana) [“Explanation of the Mahāyānasaṃgraha”]. Toh 4051 Degé Tengyur vol. 236 (sems tsam, ri), folios 190.b–296.a.
Bhadanta Vimuktisena (btsun pa grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (*Āryapañcaviṃśatisāhasrikāprajñāpāramitopadeśa-śāstrābhisamayālaṃkārakārikāvārttika) [“Bhadanta’s Commentary”]. Toh 3788, Degé Tengyur vol. 81 (shes phyin, kha), folios 1.b–181.a.
Buddhaśrī. shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñāpāramitāsaṃcayagāthāpañjikā) [“Buddhaśrī’s Explanation of the Jewel Qualities”]. Toh 3798, Degé Tengyur (shes phyin, nya), folios 116.a–189.b.
Daśabalaśrīmitra. ’dus byas ’dus ma byas rnam par nges pa (Saṃskṛtāsaṃskṛtaviniścaya) [“Determination of Compounded and Uncompounded Phenomena”]. Toh 3897, Degé Tengyur (dbu ma, ha), folios 109.a–317.a.
Dharmatrāta. ched du brjod pa’i tshoms (Udānavarga) [“Compilation of Udānas”]. Toh 4099, Degé Tengyur vol. 250 (mngon pa, tu), folios 1.b–45.a; Toh 326, Degé Kangyur vol. 72 (mdo sde, sa), folios 209.a–253.a.
Haribhadra. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratnaguṇasaṃcayagāthā-pañjikānāma/Subodhinī) [“Easy Pañjikā”]. Toh 3792, Degé Tengyur vol. 86 (shes phyin, ja), folios 1.b–78.a.
———. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭasāhasrikāprajñāpāramitāvyākhyānābhisamayālaṃkārālokā) [“Illumination of the Abhisamayālaṃkāra”]. Toh 3791, Degé Tengyur vol. 85 (shes phyin, cha), folios 1.b–341.a.
———. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa (Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstravṛtti) [“Clear Meaning Commentary”]. Toh 3793, Degé Tengyur vol. 86 (shes phyin, ja), folios 78.b–140.a.
———. shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [“Eight Chapters”]. Toh 3790, Degé Tengyur vols. 82–84 (shes phyin, ga–ca), folios ga.1.a–ca.342.a.
Jñānavajra. ’phags pa lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan zhes bya ba (Āryalaṅkāvatāranāmamahāyānasūtravṛttitathāgatahṛdayālaṃkāranāma) [“Commentary on the Descent to Laṅkā Sūtra”]. Toh 4019, Degé Tengyur vol. 122 (mdo ’grel, pi), folios 1.b–310.a.
Maitreya. theg pa chen po mdo sde’i rgyan zhes bya ba’i tshig le’ur byas pa (Mahāyānasūtrālaṃkārakārikā) [“Ornament for the Mahāyāna Sūtras”]. Toh 4020, Degé Tengyur vol. 225 (sems tsam, phi), folios 1.b–39.a.
———. dbus dang mtha’ rnam par ’byed pa’i tshig le’ur byas pa (Madhyāntavibhāga) [“Delineation of the Middle and Extremes”]. Toh 4021, Degé Tengyur vol. 225 (sems tsam, phi), folios 40.b–45.a.
———. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba tshig le’ur byas pa, sde dge, (Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstrakārikā) [The Ornament for the Clear Realizations]. Toh 3786, Degé Tengyur vol. 80 (shes phyin, ka), folios 1.b–13.a.
Mañjuśrīkīrti. ’phags pa chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa’i ting nge ’dzin kyi rgyal po zhes bya ba theg pa chen po’i mdo’i ’grel pa grags pa’i phreng ba (Sarvadharmasvabhāvasamatāvipañcitasamādhirājanāmamahāyānasūtraṭīkākīrtimālā) [“Samādhirājasūtra Commentary”]. Toh 3897, Degé Tengyur (mdo ’grel, nyi), folios 1.b–163.b.
Nāgārjuna. dbu ma rtsa ba’i tshig le’ur byas pa shes rab ces bya ba (Prajñānāmamūlamadhyamakakārikā) [“Root Verses on Wisdom”]. Toh 3897, Degé Tengyur vol. 198 (dbu ma, tsa), folios 1.b–19.a.
Prajñāvardhan. ched du brjod pa’i tshoms kyi rnam par ’grel pa (Udānavargavivaraṇa) [“Explanation of the Udānavārga”]. Toh 4100, Degé Tengyur vols. 148–49 (mngon pa, tu–thu), folios tu.45.b–thu.222.a.
Pūrṇavardana. chos mngon par chos kyi ’grel bshad mtshan nyid kyi rjes su ’brang ba (Abhidharmakośaṭīkālakṣaṇānusāriṇī) [“Explanation of the Treasury of Knowledge”]. Toh 4093, Degé Tengyur vols. 144–45 (mngon pa, cu–chu), folios cu.1.b–chu.322.a.
Ratnākaraśānti. mngon par rtogs pa’i rgyan gyi ’grel pa’i tshig le’ur byas pa’i ’grel pa dag ldan (Abhisamayālaṃkārakārikāvṛittiśuddhamatī) [“Purity”]. Toh 3801, Degé Tengyur vol. 88 (shes phyin, ta), folios 76.a–204.a.
———. nam mkha’ dang mnyam pa zhes bya ba’i rgya cher ’grel pa (Khasamānāmaṭīkā) [“Explanation of the Khasamā”]. Toh 1424, Degé Tengyur vol. 21 (rgyud, wa), folios 153.a–171.a.
———. ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa’i dka’ ’grel snying po mchog (Āryāṣṭasāhasrikāprajñāpāramitāpañjikāsārottamā) [Sāratamā]. Toh 3803, Degé Tengyur vol. 89 (shes phyin, tha), folios 1.b–230.a.
Sāgaramegha (rgya mtsho sprin). rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa’i rnam par bshad pa (Bodhisattvabhūmivyākhyā) [“Explanation of the Bodhisattva Levels”]. Toh 4047, Degé Tengyur vol. 235 (sems tsam, yi), folios 1.b–338.a.
Śrījagattalanivāsin. bcom ldan ’das ma’i man ngag gi rjes su brang ba zhes bya ba’i rnam par bshad pa (Bhagavatyāmnāyānusāriṇīnāmavyākhyā) [“Commentary Following the Tradition”]. Toh 3811, Degé Tengyur vol. 94 (shes phyin, ba), folios 1.b–320.a.
Sthiramati. mdo sde rgyan gyi ’grel bshad (Sūtrālaṃkāravṛttibhāṣya) [“Commentary on the Ornament for the Sūtras”]. Toh 4034, Degé Tengyur vols. 227–28 (sems tsam, ma–tsi).
Vasubandhu. chos mngon pa’i mdzod kyi tshig le’ur byas pa (Abhidharmakośakārikā) [“The Treasury of Knowledge”]. Toh 4089, Degé Tengyur vol. 242 (mngon pa, ku), folios 1.b–25.a.
———. chos mngon pa’i mdzod kyi bshad pa (Abhidharmakośabhāṣya) [“Autocommentary to The Treasury of Knowledge”]. Toh 4090, Degé Tengyur vols. 242–43 (mngon pa, ku–khu), folios ku.26.a–khu.95.a.
———. mdo sde’i rgyan gyi bshad pa (Sūtrālaṃkāravyākhyā) [“Explanation of the Ornament for the Sūtras”]. Toh 4026, Degé Tengyur vol. 225 (sems tsam, phi), folios 129.b–260.a.
———. dbus dang mtha’ rnam par ’byed pa’i ’grel pa (Madhyāntavibhāgabhāṣya) [“Explanation of The Delineation of the Middle and Extremes”]. Toh, 4027, Degé Tengyur vol. 226 (sems tsam, bi), folios 1.b–27.a.
———. ’phags pa bcom ldan ’das ma shes rab kyi pha rol tu phyin pa rdo rje gcod pa’i don bdun gyi rgya cher ’grel pa (Āryabhagavatīprajñāpāramitāvajracchedikāsaptārthaṭīkā) [“Explanation of The Diamond Sūtra”]. Toh 3816, Degé Tengyur vol. 95 (shes phyin, ma), folios 178.a–203.b.
———. ’phags pa blo gros mi zad pas bstan pa rgya cher ’grel pa (Āryākṣayamatinirdeśaṭīkā) [“Long Explanation of The Teaching of Akṣayamati”]. Toh 3994, Degé Tengyur vol. 114 (mdo ’grel, ci), folios 1.b–269.a.
———. ’phags pa sa bcu pa’i rnam par bshad pa (Āryadaśabhūmivyākhyāna) [“Explanation of The Ten Level Sūtra”]. Toh 3993, Degé Tengyur vol. 215 (mdo sde, ngi), folios 103.b–266.a.
———. shes rab kyi pha rol tu phyin pa rdo rje gcod pa bshad pa’i bshad sbyar gyi tshig le’ur byas pa (Vajracchedikāyāḥprajñāpāramitāyā vyākhyānopanibandhanakārikā) [“Verse Explanation of the Diamond Sūtra”]. Lhasa Tengyur 5864, vol. 146 (ngo mtshar bstan bcos, nyo), folios 1.a–5.b.
Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśati-sāhasrikāṣṭādaśasāhasrikāprajñāpāramitābṛhaṭṭīkā) [“Long Explanation of the One Hundred, Twenty-Five, and Eighteen Thousand”/“Detailed Explanation of the Three Sūtras”]. Toh 3808, Degé Tengyur vol. 93 (shes phyin, pha), folios 1.b–291.b. English translation in Sparham 2022.
Indigenous Tibetan Works
Ar Changchup Yeshé (ar byang chub ye shes). mngon rtogs rgyan gyi ’grel pa rnam ’byed [“Disentanglement of Haribhadra’s Exposition of Maitreya’s ‘Ornament for the Clear Realizations’]. In ar byang chub ye shes kyi gsung chos skor, bka’ gdams dpe dkon gches btus, vol. 2. Edited by dpal brtsegs bod yig dpe rnying zhib ’jug khang. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006.
Bodong Tsöntru Dorjé (bo dong brtson ’grus rdo rje). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi ’grel bshad shes rab mchog gi rgyan (stod cha) [“Ornament for the Supreme Wisdom”]. ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 11, pp. 22–565.
Butön (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod/ chos ’byung chen mo [“History of Indian Buddhism”]. In zhol phar khang gsung ’bum, vol. 26 (ya), folios 1.b–212.a.
Chim Namkha Drak (mchims nam mkha’ grags). shes rab kyi pha rol tu phyin pa’i stong phrag brgya pa gzhung gi don rnam par ’byed pa’i bshad pa [“Summary Explanation of the One Hundred Thousand”]. ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 8, pp. 217–468.
Chomden Rikpé Reltri (bcom ldan rigs pa’i ral gri). shes rab kyi pha rol tu phyin pa stong phra brgya pa rgyan gyi me tog [“Flower Ornament for the Clear Realizations”]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, vol. ca.
———. shes rab kyi pha rol tu phyin pa’i ’grel bshad mngon par rtogs pa rgyan gyi me tog [“Flower Ornament for the Clear Realizations”]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, vol. ga.
Dolpopa (dol po pa shes rab rgyal mtshan). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi su lnga pa’i bshad pa [“Explanation of the Perfection of Wisdom in Twenty-Five Thousand Lines”]. In jo nang kun mkhyen dol po pa shes rab rgyal mtshan gyi gsung ’bum (glog klad ma gsungs ’bum), vol. 6, pp. 1–279. Edited by dpal brtsegs bod yig dpe rnying zhib ’jug khang. Beijing: krung go’i bod rig pa dpe skrun khang, 2011.
———. shes rab kyi pha rol tu phyin pa khri brgyad stong pa’i mchan bu zur du bkod pa (stod cha) [“Notes to the Eight Thousand”]. ’dzam thang gsum ’bum, vol. ma, 5.3–134. BDRC W21208.
Jamsar Shérap Wozer (’jam gsar ba shes rab ’od zer). mngon rtogs rgyan gyi ’grel bshad ’thad pa’i ’od ’bar [“Blaze of What Is Tenable”]. In ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 9, pp. 22–458.
Lui Gyaltsen (klu’i rgyal mtshan [byang chub rdzu ’phrul]). ’phags pa dgongs pa nges par ’grel pa’i mdo’i rnam par bshad pa (Āryasaṃdhinirmocanasūtravyākhyāna) [“Explanation of the Saṃdhinirmocana Sūtra”] Toh 4358, Degé Tengyur vol. 205 (sna tshogs, cho, jo), folios 1.b–293.a; 1.b–183.b.
Pema Karpo (kun mkhyen pad ma dkar po). mngon par rtogs pa rgyan gyi ’grel pa rje btsun byams pa’i zhal lung [“Words of Maitreya”]. In Collected Works (gsuṅ-’bum) of Kun-Mkhyen Padma-Dkar-Po, vol. 8, pp. 1–340. Darjeeling: Kargyud Sungrab Nyamso Khang, 1973–74.
Rongtön (rong ston shes bya kun rig). sher phyin stong phrag brgya pa’i rnam ’grel. In gsung ’bum, vol. 4, pp. 380–678. Chengdu: si khron mi rigs dpe skrun khang, 2008. BDRC W1PD83960.
Serdok Shakya Chokten (gser mdog paN chen shAkya mchog ldan). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan ’grel pa dang bcas pa’i snga phyi’i ’brel rnam par btsal zhing / dngos bstan kyi dka’ ba’i gnas la legs par bshad pa’i dpung tshogs rnam par bkod pa / bzhed tshul rba rlabs kyi phreng ba [“Garland of Waves”]. In Complete Works, vol. 11. Thimphu, 1975.
Tsongkhapa (tsong kha pa blo bzang grags pa). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan ’grel pa dang bcas pa’i rgya cher bshad pa legs bshad gser gyi phreng ba [“Golden Garland of Eloquence: Long Explanation of the Perfection of Wisdom”]. Xining: tsho sngon mi rigs dpe skrun khang, 1986. Page numbers are the same as vols. tsa and tsha in gsung ’bum/ tsong kha pa, vol. 11, pp. 11–519. Xining: mtsho sngon mi rigs dpe skrun khang, 1999. BDRC W20510.
bye brag tu rtogs par byed pa chen po (Mahāvyutpatti). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.
Secondary Literature
Amano, Koei H. Abhisamayālaṃkāra-kārikā-śāstra-vivṛti: Haribhadra’s Commentary on the Abhisamayālaṃkāra-kārikā-śāstra edited for the first time from a Sanskrit Manuscript. Kyoto: Heirakuji Shoten, 2000.
Ānandajyoti Bikkhu. Maps of Ancient Buddhist India. Revised May 2013.
Bailey, D. R. Shackleton. The Śatapañcāśatka of Mātṛceṭa. Cambridge University Press, 1951.
Banerjea, Jitendra Nath. “The ‘Webbed Fingers’ of Buddha.” The Indian Historical Quarterly 6, no. 4 (December 1930): 717–27.
Bernhard, Franz, ed. Udānavārga. Abhandlungen Der Akadamie Der Wissenschaften. Vandenhoek & Ruprecht, 1965.
Bhattacarya, Gouriswar. “Nandipada or Nandyāvarta—The ‘ω -motif.’ ” Berliner Indologische Studien 13/14 (2000): 265–72.
Bodhi, Bikkhu. In the Buddha’s Words. Somerville, MA: Wisdom Publications, 2005.
Braarvig, Jens, ed. and trans. Akṣayamatinirdeśasūtra. Oslo: Solum Forlag, 1993.
Braarvig, Jens, and David Welsh, trans. The Teaching of Akṣayamati (Akṣayamatinirdeśa, Toh 175). 84000: Translating the Words of the Buddha, 2020.
Brough, John. “The Arapacana Syllabary in the Old Lalitavistara.” Bulletin of the School of Oriental and African Studies 40 (1977): 85–95.
Brunnhölzl, Karl (2011a). Prajñāpāramitā, Indian “gzhan stong pas,” and the Beginning of Tibetan gzhan stong. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien, 2011.
———(2011b). Gone Beyond. Ithaca, NY: Snow Lion Publications, 2011.
Bucknell, Roderick S. “The Structure of the Sagātha-Vagga of the Saṃyutta-Nikāya.” Buddhist Studies Review 24, no. 1 (2007): 7–34.
Burchardi, Anne, trans. The Teaching on the Great Compassion of the Tathāgata (Tathāgatamahākaruṇānirdeśa, Toh 147). 84000: Translating the Words of the Buddha, 2020.
Candra, Lokesh. Tibetan Sanskrit Dictionary. Śata-piṭaka Series Indo-Asian Literature 3. International Academy of Indian Culture, 1959–61. Reprint, 2001.
Chimpa, Lama, and Alaka Chattopadhyaya. Tāranātha’s History of Buddhism in India. Delhi: Motilal Banarsidass, 1997.
Chodron, Gelongma Karma Migme (no date). Mahāyānasaṃgraha (La Somme du Grand Véhicule d’Asaṅga) by Étienne Lamotte. Vol. 2, Translation and Commentary. Gampo Abbey, Nova Scotia, n.d. English translation of Lamotte 1938.
———(2001). The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey, Nova Scotia, 2001. English translation of Lamotte 1949–80.
Conze, Edward, ed. (no date). Ms. Cambridge Add. 1628 (abhisamayālaṃkāra, pañcaviṃśatisāhasrikāprajñāpāramitā) with various additions. Photocopy of typed manuscript.
———(1984). The Large Sutra on Perfection Wisdom. Berkeley: University of California Press, 1975. First paperback printing, 1984.
———(1978). The Prajñāpāramitā Literature. Tokyo: The Reiyukai, 1978.
———(1973a). Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.
———(1973b). The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, CA: Four Seasons Foundation, 1973.
———, ed. and trans. (1962). The Gilgit Manuscript of the Aṣṭādaśa-sāhasrikāprajñāpāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya. Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1962.
———, ed. (1954). Abhisamayālaṅkāra. Serie Orientale Roma 6. Rome: Is.M.E.O, 1954.
Conze, Edward, and Shotaro Iida. “ ‘Maitreya’s Questions’ in the Prajñāpāramitā.” In Mélanges d’India a la Mémoire de Louis Renou, 229–42. Paris: Éditions E. de Boccard, 1968.
Critical Pāli Dictionary Online. University of Cologne. Accessed 24 February, 2022.
Das, Sarat Candra. Tibetan–English Dictionary. Calcutta, 1902. Reprint, New Delhi: 1985.
de Jong, J. W. Nāgārjuna, Mūlamadhyamakakārikāḥ. Madras, India: Adyar Library and Research Centre, 1977.
Dharmachakra Translation Committee, trans. (2013). The Play in Full (Lalitavistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.
———, trans. (2020a). The Application of Mindfulness of the Sacred Dharma (Saddharmasmṛtyupasthāna, Toh 287). 84000: Translating the Words of the Buddha, 2020.
———, trans. (2020b). The Questions of Sāgaramati (Sāgaramatiparipṛcchā, Toh 152). 84000: Translating the Words of the Buddha, 2020.
———, trans. (2022). The Heart of the Perfection of Wisdom, the Blessed Mother (Bhagavatīprajñāpāramitāhṛdaya, Toh 21). 84000: Translating the Words of the Buddha, 2022.
Dorje, Gyurme. The Transcendent Perfection of Wisdom in Ten Thousand Lines. 84000: Translating the Words of the Buddha, 2018.
Dutt, Nalinaksha. Pañcaviṃśati-sāhasrikā Prajñā-pāramitā. Calcutta Oriental Series 28. London: Luzac, 1934. Reprint, Delhi: Sri Satguru Publications, 1986.
Edgerton, F. Buddhist Hybrid Sanskrit Dictionary. New Haven: Yale University Press, 1953.
Encyclopaedia Iranica. Accessed 24 February 2022.
Fiordalis, David. and Dharmachakra Translation Committee, trans. The Secrets of the Realized Ones (Toh 47). 84000: Translating the Words of the Buddha, 2023.
Goldstein, Melvyn. A New Tibetan English Dictionary of Modern Tibetan. University of California Press, 2001.
Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. Calcutta: Asiatic Society of Bengal, 1902–14.
Griffiths, Paul J. “Omniscience in the Mahāyānasūtrālaṃkāra and Its Commentaries.” Indo-Iranian Journal 33 (1990): 85–120, 1990.
Harrison, Paul. “Vajracchedikā Prajñāpāramitā: A New English Translation of the Sanskrit Text Based on Two Manuscripts from Greater Gandhāra.” In Manuscripts in the Schøyen Collection, edited by Jens Braavig et al. Oslo: Hermes Publishing, 2006. Available at Bibliotheca Polyglotta. University of Oslo. Accessed 24 February 2002.
Harrison, Paul, and Shōgo Watanabe. “Vajracchedikā Prajñāpāramitā.” In Manuscripts in the Schøyen Collection, edited by Jens Braavig et al. Oslo: Hermes Publishing, 2006. Available at Bibliotheca Polyglotta. University of Oslo. Accessed 24 February 2002.
Harvey, P. “The Dynamics of Paritta Chanting in Southern Buddhism.” In Love Divine: Studies in Bhakti and Devotional Mysticism, edited by K. Werner, 53–84. London: Curzon Press, 1993.
Herrmann-Pfandt, Adelheid. Die lHan kar ma : ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Kritische Neuausgabe mit Einleitung und Materialien. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
Honda, Megumu. “Annotated Translation of the Daśabhūmika-sūtra.” In Studies in South, East, and Central Asia, 115–276. Delhi: International Academy of Indian Culture, 1968.
Ishihama, Yumiko, and Yoichi Fukuda, eds. A New Critical Edition of the Mahāvyutpatti. Studia Tibetica 16. Tokyo: The Toyo Bunko, 1989.
Jaini, P. S. Sāratamā: A Pañjikā on the Abhisamayālaṃkāra by Ācārya Ratnākaraśānti. Tibetan Sanskrit Works Series 18. Patna: Kashi Prasad Jayaswal Research Institute, 1972.
Jäschke, H. A. A Tibetan–English Dictionary. London: 1881. Reprint, Dover Publications, 2003.
Johnston, E. H., ed. (1950). The Ratnagotravibhāga Mahāyānottaratantraśāstra. Patna: Bihar Research Society, 1950.
———(1932). “Vardhamāna and Śrīvasta.” Journal of the Royal Asiatic Society 64, no. 2 (April 1932): 393–98.
Kano, Kazuo, and Xuezhu Li (2014). “Critical Edition and Japanese Translation and Critical Edition of the Saṃskrit text of the Munimatālaṃkāra Chapter 1: Ekayāna Portion (fol. 67v2–70r4); Parallel Passages in the Madhyamakāloka.” The Mikkyo Bunka [Journal of Esoteric Buddhism] 232 (March 2014): 138–103 [7–42].
———(2012). “Annotated Japanese Translation and Critical Edition of the Saṃskrit text of the Munimatālaṃkāra Chapter 1: Opening Portion.” The Mikkyo Bunka [Journal of Esoteric Buddhism] 229 (December 2012): 64–37 [59–86].
Karashima, Seishi. Introduction to Manuscripts in the National Archives of India Facsimile Edition Volume II.1 Mahāyāna Texts: Prajñāpāramitā Texts (1). Edited by Seishi Karashima et al. New Delhi: International Research Institute for Advanced Buddhology, 2016.
Kern, Hendrik (1896). Manual of Indian Buddhism. Grundriss der Indo-Arischen Philologie und Altertumskunde 3.8. Strassburg: Trübner, 1896.
———, trans. (1884). The Saddharma-puṇḍarīka, or Lotus of the True Law. Oxford: Clarendon, 1884. Available at Internet Sacred Text Archive. Accessed 24 February 2022.
Kimura, Takayasu, ed. Pañcaviṃśatisāhasrikā Prajñāpāramitā. GRETIL edition input by Klaus Wille (Göttingen). Tokyo: Sankibo Busshorin, 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8).
———, ed. (2009–14). Śatasāhasrikā Prajñāpāramitā. GRETIL edition input by Klaus Wille (Göttingen). Tokyo: Sankibo Busshorin, 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4).
Jaini, P. S. Sāratamā: A Pañjikā on the Abhisamayālaṃkāra by Ācārya Ratnākaraśānti. Tibetan Sanskrit Works 18. Patna: Kashi Prasad Jayaswal Research Institute, 1972.
Lamotte, Étienne. (1938). La Somme du grand véhicule d’Asaṅga. 2 vols. Publications de l’Institute Orientaliste de Louvain, 8. Louvain: Université de Louvain; reprint, 1973.
———(1949–80). Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV and V: Publications de l’Institut Orientaliste de Louvain, 2, 12, and 24. Louvain: Institut Orientaliste, 1970, 1976, and 1980.
la Vallée Poussin, Louis de. L’Abhidharmakośa de Vasubandhu. 6 vols. Brussels: Institut Belge des Hautes Études Chinoises, 1971.
Law, B. C. Historical Geography of Ancient India. Paris: Société Asiatique de Paris, 1954.
Lee, Youngjin, ed. (2017a) Critical Edition of the First Abhisamaya of the Commentary on the Prajñāpāramitā Sūtra in 25,000 Lines by Ārya-Vimuktiṣeṇa, Based on Two Sanskrit Manuscripts Preserved in Nepal and Tibet. Manuscripta Buddhica 3. Napoli: Università Degli Studi di Napoli “L’Orientale,” 2017.
———(2017b) “On Two Sanskrit Manuscripts of Ārya Vimuktiṣeṇa’s Commentary on the Abhisamayālaṅkāra.” In Śrāvakabhūmi and Buddhist Manuscripts, edited by Seongcheol Kim and Jundo Nagashima, 209–33. Tokyo: Nombre, 2017.
———(n.d.). “Traditional Commentaries on the Larger Prajñāpāramitā.” n.d.
Lévi, Sylvain. Mahāyānasūtrālaṃkāra, exposé de la doctrine du grand véhicule selon le système Yogācāra. 2 vols. Paris: Bibliothèque de l’École des Hautes Études, 1907; reprint, vol. 1, Shanghai: 1940.
Malalasekera, G. P. Dictionary of Pāli Proper Names. Vols. 1 and 2. London: John Murray, 1937–38.
Martin, Dan. “Tibetan Vocabulary.” THL Tibetan to English Translation Tool. Version April 14, 2003.
McKay, Alex. Kailas Histories: Renunciate Traditions and the Construction of Himalayan Sacred Geography. Brill’s Tibetan Studies Library 38. Leiden: Brill, 2015.
McKlintock, Sarah. “Omniscience and the Rhetoric of Reason in the Tattvasaṃgraha and the Tattvasaṃgrahapañjikā.” PhD diss., Harvard University, 2002.
Mitra, Rājendralāla. Ashṭasāhasrikā. Calcutta: Baptist Mission Press, 1888.
Monier-Williams, M. A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with special reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899.
Nattier, Jan. Once Upon a Future Time: Studies in a Buddhist Prophecy of Decline. Berkeley: Asian Humanities Press, 1999.
Nagao, Gadjin M., ed. Madhyāntavibhāgabhāṣya. Tokyo: Suzuki Research Foundation, 1964.
Nakamura, Hōdō. “Ārya-Vimuktisena’s Abhisamayālaṃkāravṛtti, the Earliest Commentary on the Abhisamayālaṃkāra: A Critical Edition and a Translation of the Chapters Five to Eight with an Introduction and Critical Notes.” PhD diss., Universität Hamburg, 2014.
Ñāṇamoli, Bikkhu, trans. Visuddhimagga (The Path of Purification: Visuddhimagga Bhadantacariya Buddhaghosa). Colombo, Ceylon: R. Semage, 1956; Berkeley: Shambala Publications, 1976.
Nanjio, Bunyiu, ed. Laṅkāvatāra Sūtra. Bibliotheca Otaniensis 1. Kyoto: Otani University Press, 1923.
———. A Catalogue of the Chinese Translation of the Buddhist Tripiṭaka: The Sacred Canon of the Buddhists in China and Japan.. Oxford: Clarendon Press, 1883.
Norwegian Institute of Palaeography and Historical Philology, trans. The Collected Teachings on the Bodhisatva (Toh 56). 84000: Translating the Words of the Buddha, 2023.
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———(1932–33). “The Doctrine of Prajñāpāramitā as Exposed in the Abhisamayālaṃkāra of Maitreya.” Acta Orientalia 9: 1–33.
Padmakara Translation Group, trans. (2018). The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśasāhasrikāprajñāpāramitā, Toh 11). 84000: Translating the Words of the Buddha, 2018.
———, trans. (2023). The Perfection of Wisdom in Twenty-five Thousand Lines (Pañcaviṃśatisāhasrikāprajñāpāramitā, Toh 9). 84000: Translating the Words of the Buddha, 2023.
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In Studies in the Literature of the Great Vehicle, Three Mahāyāna Buddhist Texts, edited by L. O. Gomez and J. A. Silk, 89–141. Ann Arbor: University of Michigan, 1989.
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———, trans. (2022). The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (*Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśasāhasrikāprajñāpāramitābṛhaṭṭīkā, Toh 3808). 84000: Translating the Words of the Buddha, 2022.
———, trans. (2024). The Perfection of Wisdom in One Hundred Thousand Lines (Śatasāhasrikāprajñāpāramitā, Toh 8). 84000: Translating the Words of the Buddha, 2024.
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