The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 16: Dhāraṇī Gateway
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)
Generated by 84000 Reading Room v2.26.1
84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.
This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.
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 16: Dhāraṇī Gateway
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four applications of mindfulness. What are the four? They are the application of mindfulness to the body, the application of mindfulness to feeling, the application of mindfulness to mind, and the application of mindfulness to dharmas.
“What is the application of mindfulness to the body? Here enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the inner body by way of not apprehending anything, and without indulging in speculations to do with the body. They dwell while viewing in a body the outer body, and they dwell while viewing in a body [F.155.b] the inner and outer body by way of not apprehending anything, and without indulging in speculations to do with the body.
“Enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in dharmas inner feelings, mind, and inner dharmas, by way of not apprehending anything, and without indulging in speculations to do with dharmas. They dwell while viewing in dharmas outer feelings, mind, and outer dharmas, and dwell while viewing in dharmas inner and outer feelings, mind, and inner and outer dharmas by way of not apprehending anything, and without indulging in speculations to do with the body.
“And how, Subhūti, do bodhisattva great beings dwell while viewing in a body the inner body? Subhūti, here bodhisattva great beings dwell, while viewing in a body the inner body, aware when practicing, ‘I am practicing’; aware when they have stood, ‘I am standing’; aware when they have sat down, ‘I am sitting’; aware when they have laid down, ‘I am lying down.’ Whatever the position their body is in, they are aware of what it is. Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the inner body like that.
“Furthermore, Subhūti, bodhisattva great beings who dwell while viewing in a body the inner body, while going out or coming back, are those who are clearly conscious of what they are doing. When they have looked around or peered, they are clearly conscious of what they are doing. When they have pulled in; [F.156.a] stretched out; are wearing an under robe, carrying a begging bowl, or wearing an outer robe; or have eaten, drunk, chewed, savored, warded off being overcome by drowsiness,285 come, gone, stood, sat down, slept, awoken, spoken, remained silent, or withdrawn for meditation, they are those who are clearly conscious of what they are doing. Subhūti, bodhisattva great beings practicing the perfection of wisdom dwell while viewing in a body the inner body by way of not apprehending anything like that.
“Furthermore, Subhūti, bodhisattva great beings are mindful when breathing in, aware of the fact ‘I am breathing in’; are mindful when breathing out, aware of the fact ‘I am breathing out’; when breathing in long, are aware of the fact ‘I am breathing in long’; when breathing out long, are aware of the fact ‘I am breathing out long’; when breathing in short, are aware of the fact ‘I am breathing in short’; and when breathing out short, are aware of the fact ‘I am breathing out short.’
“To illustrate, Subhūti, when a skillful potter or potter’s apprentice286 turns the wheel they are aware when they give it a long spin, ‘I am giving it a long spin,’ and they are aware when they give it a short spin, ‘I am giving it a short spin.’ Similarly, Subhūti, bodhisattva great beings when mindfully breathing in are mindfully aware of the fact ‘I am breathing in’; when mindfully breathing out are mindfully aware of the fact ‘I am breathing out’; when breathing in longare aware of the fact ‘I am breathing in long’; [F.156.b] when breathing out long are aware of the fact ‘I am breathing out long’; when breathing in short are aware of the fact ‘I am breathing in short’; and when breathing out short are aware of the fact ‘I am breathing out short.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell viewing in a body the inner body like that, and that by way of not apprehending anything.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom examine how this very body in fact has constituents, how in this body are the earth element, water element, fire element, and wind element. As an example, Subhūti, when a skillful butcher of cows or apprentice to a butcher of cows has killed a cow with a sharp knife and quartered it, they examine it while standing or sitting. Similarly, Subhūti, bodhisattva great beings practicing the perfection of wisdom also examine how this very body in fact has constituents, how in this body are the earth element, water element, fire element, and wind element. Subhūti, bodhisattva great beings practicing the perfection of wisdom dwell viewing in a body the inner body like that while standing or sitting, and that by way of not apprehending anything.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom examine properly how this very body is full of various types of filth from the soles of the feet on up, from the top of the head on down, and out as far as the nails, hairs, and skin. They examine on this body [F.157.a] the hair on the head and hairs on the body, the nails, the teeth, the covering of skin, and the flesh, sinew, blood, bone, marrow, heart, kidney, liver, lungs, spleen, gut, intestines, coiled intestines, colon, urine, excrement, tears, sweat, fat, snot, mucus, pus, bile, phlegm, oil, marrow, plasma, dirt, cranium, brain, discharge from the eyes, and ear wax. As an analogy, Subhūti, when those with eyes untie and inspect a farmer’s sack full of different types of unhusked rice, unhusked grains, sesame seeds, husked grains, mung beans,287 kidney beans, lentils, barley, wheat, and mustard seeds, they know ‘this is unhusked rice, these are unhusked grains, these are sesame seeds, these are mung beans, these are kidney beans, these are lentils, this is barley, this is wheat, and these are mustard seeds.’ Similarly, Subhūti, bodhisattva great beings practicing the perfection of wisdom examine how this very body is full of various types of filth from the soles of the feet on up, from the top of the head on down, and out as far as the nails, hairs, and skin. They examine on this body the hair on the head and hairs on the body, the nails, the teeth, the covering of skin, and the flesh, sinew, blood, bone, marrow, heart, kidney, liver, lungs, spleen, gut, intestines, coiled intestines, colon, urine, excrement, [F.157.b] tears, sweat, fat, snot, mucus, pus, bile, phlegm, oil, marrow, plasma, dirt, cranium, brain, discharge from the eyes, and ear wax. Subhūti, enthusiastic, introspective, mindful bodhisattva great beings practicing the perfection of wisdom, having cleared away ordinary covetousness and depression, dwell viewing while in a body the inner body like that, by way of not apprehending anything.
“Furthermore, Subhūti, when bodhisattva great beings staying in a charnel ground see various bodies thrown out in the charnel ground that have been dead for one day, dead for two days, dead for three days, dead for four days, or dead for five days, or are bloated, black and blue, rotten, or cleaned out by worms, they connect this very body with that reality: ‘This body too has such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body288 like that.
“Furthermore, Subhūti, when bodhisattva great beings see human corpses thrown out in the charnel ground dead for six days or dead for seven days or lying there being eaten by crows, kites, buzzards, vultures, hawks,289 jackals, foxes, or dogs, or being eaten by any other of the various kinds of creatures, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, [F.158.a] introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the outer body like that.
“Furthermore, Subhūti, when bodhisattva great beings see human corpses thrown out in the charnel ground that are chewed up, filthy, rotten, and stinking, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.
“Furthermore, Subhūti, when bodhisattva great beings see a complete skeleton thrown out in the charnel ground daubed with flesh and blood and hardly connected by sinews, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ [F.158.b] Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.
“Furthermore, Subhūti, when bodhisattva great beings see the bones of a skeleton in the charnel ground without flesh and blood, colored like a conch shell and unconnected by sinews, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, are those who view in a body the body like that.
“Furthermore, Subhūti, when bodhisattva great beings see in the charnel ground the bones no longer held in the frame of a skeleton, detached from each other, scattered about like conch shells, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.
“Furthermore, Subhūti, when bodhisattva great beings see in the charnel ground bones scattered on the ground in the main and intermediate directions—in one the bones of the feet, in another the bones of the lower leg, in another the bones of the upper leg, in another hip bones, in another rib bones, in another vertebrae, in another shoulder bones, in another neck bones, in another the skull and jaw bone—they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.
“Furthermore, Subhūti, when bodhisattva great beings see in the charnel ground bones [F.159.a] that have been there for years bleached by the wind and the sun, colored like conch shells, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.
“Furthermore, Subhūti, when bodhisattva great beings see in the charnel ground decayed bones the dark color of the wood pigeon, crumbled to bits and become like the soil of the earth, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, are those who view in a body the inner body, are those who view in a body the outer body, and dwell as those who view in a body the inner and outer body like that.
“Similarly, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, are those who view the dharmas of feelings, minds, and dharmas.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four right efforts. What are the four? Subhūti, bodhisattva great beings generate the desire not to produce wrong unwholesome dharmas not yet produced, making an effort at it, making a vigorous attempt, [F.159.b] tightening up the mind and perfectly settling it down.290 They generate the desire to abandon wrong unwholesome dharmas already produced, making an effort at it, making a vigorous attempt, exerting themselves mentally, and setting it out as a perfect goal. They generate the desire to produce wholesome dharmas not yet produced, making an effort at it, making a vigorous attempt, exerting themselves mentally, and setting it out as a perfect goal. They generate the desire that wholesome dharmas already produced will remain, will increase, will not be forgotten, will not degenerate, and will be completed, making an effort at it, making a vigorous attempt, tightening up the mind and perfectly settling it down by way of settling it down without apprehending anything.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four legs of miraculous power. What are the four?291 Subhūti, here bodhisattva great beings develop a leg of miraculous power endowed with meditative stabilization and the volitional effort to eliminate caused by yearning based on isolation, based on detachment, based on cessation, and transformed by renunciation; and they develop a leg of miraculous power endowed with meditative stabilization and the volitional effort to eliminate caused by perseverance, concentrated mind, and examination based on isolation, based on detachment, based on cessation, and transformed by renunciation, and that without apprehending anything.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the five faculties. What are the five? They are the faith faculty, perseverance faculty, mindfulness faculty, meditative stabilization faculty, and wisdom faculty. [F.160.a]
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the five powers. What are the five? They are the power of faith, power of perseverance, power of mindfulness, power of meditative stabilization, and power of wisdom, by way of not apprehending anything.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the seven limbs of awakening. What are the seven? They develop the right mindfulness limb of awakening, the right examination of dharmas limb of awakening, the right perseverance limb of awakening, the right joy limb of awakening, the right pliability limb of awakening, the right meditative stabilization limb of awakening, and the right equanimity limb of awakening, all based on detachment, based on cessation, and transformed by renunciation, and that without apprehending anything.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the eightfold noble path. What are the eight limbs of the noble path? They are right view, right idea, right speech, right conduct, right livelihood, right effort, right mindfulness, and right meditative stabilization, by way of not apprehending anything.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings. [F.160.b]
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the three meditative stabilizations that are the three gateways to liberation. What are the three? They are the emptiness meditative stabilization, the signless meditative stabilization, and the wishless meditative stabilization.
“What is the emptiness meditative stabilization? The stability of mind that understands analytically that all dharmas are empty of their own mark is the emptiness gateway to liberation called the emptiness meditative stabilization.
“What is the signlessness meditative stabilization? The stability of mind that understands analytically that all dharmas are without a causal sign is the signlessness gateway to liberation called the signlessness meditative stabilization.
“What is the meditative stabilization on the wishlessness? The stability of mind that understands analytically that all dharmas do not occasion anything is the wishlessness gateway to liberation called the wishlessness meditative stabilization.
“The meditative stabilizations that are those three gateways to liberation are the Great Vehicle of bodhisattva great beings. They should train in those three gateways to liberation.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the eleven knowledges. What are the eleven? They are knowledge of suffering, knowledge of origination, knowledge of cessation, knowledge of the path, knowledge of extinction, knowledge of nonproduction, knowledge of dharma, subsequent realization knowledge, conventional knowledge, knowledge of mastery, and knowledge in accord with sound.
“What is knowledge of suffering? The knowledge that suffering is not produced is called knowledge of suffering.
“What is knowledge of origination? The knowledge of the abandonment of origination is called knowledge of origination.
“What is knowledge of cessation? [F.161.a] The knowledge of the cessation of suffering is called knowledge of cessation.
“What is knowledge of the path? The knowledge of the eightfold noble path is called knowledge of the path.
“What is knowledge of extinction? It is the knowledge that greed, hatred, and confusion have been extinguished.
“What is knowledge of nonproduction? It is the knowledge that a form of life in suffering existence is not produced.
“What is knowledge of dharma? It is knowledge that knows decisively that the aggregates are artificial.292
“What is subsequent realization knowledge? It is knowledge that the eyes and the ears, nose, tongue, body, and thinking mind are impermanent. Connect this in the same way with the aggregates, constituents, and sense fields, up to all dharmas.
“What is conventional knowledge? It is knowledge of the thoughts of other beings and other persons by the thought to know them.
“What is knowledge of mastery? Knowledge of the path and knowledge of extinction is called knowledge of mastery.
“What is knowledge in accord with sound? It is a tathāgata’s knowledge of all sounds. It is knowledge, furthermore, by way of not apprehending anything.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of a bodhisattva great being is this: the three faculties. They are the faculty of coming to understand what one does not understand, the faculty of understanding, and the faculty of having understood.
“What is the faculty of coming to understand what one does not understand? The faith faculty, perseverance faculty, mindfulness faculty, meditative stabilization faculty, and wisdom faculty without appearances that tame the arrogance [F.161.b] of trainee persons who have not had a clear realization is called the faculty of coming to understand what one does not understand.
“What is the faculty of understanding? The faith faculty, perseverance faculty, mindfulness faculty, meditative stabilization faculty, and wisdom faculty of trainees who have understood is called the faculty of understanding.
“What is the faculty of having understood? The faith faculty, perseverance faculty, mindfulness faculty, meditative stabilization faculty, and wisdom faculty of nontrainee persons—worthy ones, pratyekabuddhas, bodhisattvas, and tathāgatas, worthy ones, perfectly complete buddhas—is called the faculty of having understood.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the three meditative stabilizations. They are the meditative stabilization with applied thought and with sustained thought, the meditative stabilization without applied thought with only sustained thought, and the meditative stabilization without either applied or sustained thought.
“What is the meditative stabilization with applied thought and with sustained thought? Subhūti, here bodhisattva great beings detached from sense objects, detached from wrong unwholesome dharmas, perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment. That is called the meditative stabilization with applied thought and with sustained thought.
“What is the meditative stabilization without applied thought with only sustained thought? It is between the first concentration and the second concentration. That is called the meditative stabilization without applied thought with only sustained thought.
“What [F.162.a] is the meditative stabilization without either applied or sustained thought? It is from the second concentration, up to the station of the neither perception nor nonperception absorption. That is called the meditative stabilization without either applied or sustained thought.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great being is this: the ten mindfulnesses. What are the ten? They are mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of morality, mindfulness of giving away, mindfulness of the gods, mindfulness of disgust, mindfulness of death, mindfulness of what is included in the body, and mindfulness of breathing in and out. That mindfulness, furthermore, is by way of not apprehending anything.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four immeasurables.293 What are the four? They dwell having pervaded the ten directions of a world that is vast because of the dharma-constituent and that extends as far as the space element with a vast, inclusive, infinite, nondual mind endowed with love without enmity, unrivaled, not harmful, and well cultivated.
“They dwell having pervaded the ten directions of a world as vast as the dharma-constituent and as far-reaching as the space element with a vast, inclusive, infinite, nondual mind endowed with compassion, endowed with joy, and endowed with equanimity without enmity, unrivaled, not harmful, and well cultivated.
“That, Subhūti, [F.162.b] is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four concentrations.294 What are the four?
“Detached from sense objects, detached from wrong unwholesome dharmas, they perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment.
“Relieved of applied thought and sustained thought, with an inner serene confidence and a mind that has become a single continuum, they perfectly accomplish and dwell in the second concentration that has joy and happiness born of a meditative stabilization without applied thought and without sustained thought.
“Because they are free from attachment to joy they abide in equanimity, and with equanimity and recollection and introspection they experience pleasure with their body, and they perfectly accomplish and dwell in the third concentration without enjoyment, about which the noble beings say, ‘They have equanimity and recollection and dwell in happiness.’
“Because they have forsaken pleasure, have earlier forsaken suffering, have set to rest mental happiness and mental unhappiness and have equanimity that is neither happiness nor suffering, and have an extremely pure equanimity and recollection, they perfectly accomplish and dwell in the fourth concentration.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four formless absorptions. What are the four?
“Totally transcending perceptions of form, setting to rest perceptions of obstruction, not paying attention to perceptions of difference, in endless space they perfectly accomplish and dwell in the station of endless space.
“Totally transcending [F.163.a] the station of endless space, in endless consciousness they perfectly accomplish and dwell in the station of endless consciousness.
“Totally transcending the station of endless consciousness, in nothing-at-all they perfectly accomplish and dwell in the station of nothing-at-all.
“Totally transcending the station of nothing-at-all, in neither perception nor nonperception they perfectly accomplish and dwell in the station of neither perception nor nonperception.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the eight deliverances. What are the eight?
“With the perception of form inside they see forms outside. This is the second deliverance.
“Totally transcending perceptions of form, setting to rest perceptions of obstruction, not paying attention to perceptions of difference, in endless space they perfectly accomplish and dwell in the station of endless space. This is the fourth deliverance.
“Totally transcending the station of endless space, in endless consciousness they perfectly accomplish and dwell in the station of endless consciousness. This is the fifth deliverance.
“Totally transcending the station of endless consciousness, in nothing-at-all they perfectly accomplish and dwell in the station of nothing-at-all. This is the sixth deliverance.
“Totally transcending the station of nothing-at-all, in neither perception nor nonperception they perfectly accomplish and dwell in the station of neither perception nor nonperception. This is the seventh deliverance.
“Totally transcending [F.163.b] the station of neither perception nor nonperception they perfectly accomplish and dwell in the cessation of perception and feeling. This is the eighth deliverance.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the nine serial absorptions. What are the nine?
“Detached from sense objects, detached from wrong unwholesome dharmas, they perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment.
“Relieved of applied thought and sustained thought, with an inner serene confidence and a mind that has become a single continuum, they perfectly accomplish and dwell in the second concentration that has joy and happiness born of a meditative stabilization without applied thought and without sustained thought.
“Because they are free from attachment to joy they abide in equanimity, and with equanimity and recollection and introspection they experience happiness with their bodies, and they perfectly accomplish and dwell in the third concentration without joy, about which the noble beings say, ‘They have equanimity and recollection and dwell in happiness.’
“Because they have forsaken happiness, have earlier forsaken suffering, have set to rest mental happiness and mental unhappiness and have pure equanimity that is neither happiness nor suffering, and have recollection, they perfectly accomplish and dwell in the fourth concentration.
“Totally transcending perceptions of form, setting to rest perceptions of obstruction, not paying attention to perceptions of difference, thinking ‘it is endless space’ they perfectly accomplish and dwell in the station of endless space.
“Totally transcending the station of endless space, [F.164.a] thinking ‘it is endless consciousness’ they perfectly accomplish and dwell in the station of endless consciousness.
“Totally transcending the station of endless consciousness, in nothing-at-all they perfectly accomplish and dwell in the station of nothing-at-all.
“Totally transcending the station of nothing-at-all, in neither perception nor nonperception they perfectly accomplish and dwell in the station of neither perception nor nonperception.
“Totally transcending the station of neither perception nor nonperception they perfectly accomplish and dwell in the cessation of perception and feeling.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the ten powers of a tathāgata. What are the ten?
“Accurately knowing the possible as possible, and accurately knowing the impossible as impossible.
“Accurately knowing past, present, and future actions, and the place of the undertaking of the actions, and the results.295
“Accurately knowing the world with its various constituents and multiplicity of constituents.296
“Accurately knowing the stages of faculties and perseverance of other beings and other persons.
“Accurately knowing the path wherever it goes.
“Accurately knowing the defilement and purification of all concentrations, deliverances, meditative stabilizations, and absorptions, and the emergence from them. [F.164.b]
“Accurately recollecting and knowing many various previous lives and knowing deaths and rebirths with the divine eye.
“Perfectly accomplishing and dwelling in a freedom in their minds that they have realized themselves in this very life with clairvoyance, a freedom and wisdom without outflows because of having put an end to outflows. They know, ‘Birth has come to an end for me. I have lived the pure life. My work is done. From now on there will be nothing like this.’ And that, furthermore, is by way of not apprehending anything.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four fearlessnesses. What are the four?
“When I claim, ‘I am perfectly completely awakened,’ ah! I see no cause that would make me think that anyone in this world of beings, together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, could in truth argue there that these dharmas have not become perfectly, completely awakened. Because I do not see here that cause, I, who have found happiness, found fearlessness, and found a ground for self-confidence, claim the exalted status of the dominant bull. I roar the lion’s perfect roar in the assembly. I, Brahmā-like, turn the wheel that no one in this world—not a god or Māra or Brahmā or one leading a secluded religious life or a brahmin—can in truth turn.
“When I claim, ‘I have put an end to outflows,’ ah! I see there no cause that would make me think that anyone in this world of beings, together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, could in truth argue, [F.165.a] ‘You have not put an end to those outflows.’ Because I do not see that cause here I have found happiness, found fearlessness, and found a ground for self-confidence, and I claim the exalted status of the dominant bull. I roar the lion’s perfect roar in the assembly. I, Brahmā-like, turn the wheel that no one in this world—not a god or Māra or Brahmā or one leading a secluded religious life or a brahmin—can in truth turn.
“There are no grounds for those phenomena that I have explained to be hindrances not to become phenomena that hinder those who resort to them, so I see no cause that would make me think that anyone in this world of beings, together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, could in truth argue that even if they resort to them they do not become hindrances. Because I do not see any cause here, I have found happiness, found fearlessness, found a ground for self-confidence, and claim as my state the exalted state of the dominant bull. I roar the lion’s perfect roar in the assembly. I, Brahmā-like, turn the wheel that no one in this world—not a god or Māra or Brahmā or one leading a secluded religious life or a brahmin—can in truth turn.
“There are no grounds for saying that the noble paths that I have said cause escape do not perfectly put an end to suffering when those escapes that perfectly put an end to the suffering of those who effect them have been accomplished. I see no cause that would make me think that anyone in this world of beings, together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, could in truth argue, ‘Even if they have been accomplished they do not put an end to outflows.’ [F.165.b] Because I do not see any cause here, I have found happiness, found fearlessness, found a ground for self-confidence, and claim as my state the exalted state of the dominant bull. I roar the lion’s perfect roar in the assembly. I, Brahmā-like, turn the wheel that no one in this world—not a god or Māra or Brahmā or one leading a secluded religious life or a brahmin—can in truth turn. And that, furthermore, is by way of not apprehending anything.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four detailed and thorough knowledges. What are the four? They are detailed and thorough knowledge of meanings, detailed and thorough knowledge of dharmas, detailed and thorough knowledge of creative explanations, and detailed and thorough knowledge of confidence giving a readiness to speak. It is knowledge, furthermore, by way of not apprehending anything.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the eighteen distinct attributes of a buddha. What are the eighteen?
Between the night when tathāgatas awaken to unsurpassed, perfect, complete awakening and the night when they pass into complete nirvāṇa in the element of nirvāṇa without any aggregates left behind, while tathāgatas teach the world of beings together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, together with gods, humans, and asuras the path that puts an end to suffering, they do not go wrong, do not shout out, are not robbed of mindfulness, do not discriminate differences, do not have uncollected thoughts, [F.166.a] are not inconsiderately dispassionate, are not deficient in yearning, are not deficient in perseverance, are not deficient in recollection, are not deficient in meditative stabilization, are not deficient in wisdom, are not deficient in liberation, and are not deficient in seeing into knowledge of liberation.297 All physical actions are preceded by knowledge and informed by knowledge, all verbal actions are preceded by knowledge and informed by knowledge, all mental actions are preceded by knowledge and informed by knowledge; they see past time with knowledge free from attachment and free from obstruction, they see future time with knowledge free from attachment and free from obstruction, and they see the present time with knowledge free from attachment and free from obstruction, and that, furthermore, by way of not apprehending anything.
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the dhāraṇī gateways. What are the dhāraṇī gateways? It is like this: there is the sameness of the way the letters work, the letters as gateways, and entrances through letters.
“What are the letters as gateways and entrance through letters? The letter a298 is the gateway to all dharmas because they are unproduced from the very beginning (ādy-anutpannatvād); ra is a gateway to all dharmas because they are without dirt (rajas); pa is a gateway to all dharmas because they are ultimately (paramārtha) without distinctions;299 tsa is a gateway to all dharmas because of the way death (cyavana) and rebirth are unfindable; na is a gateway to all dharmas because names (nāman) have gone, because of the way names are unfindable; la is a gateway to all dharmas because they transcend the ordinary world (loka), because the vine (latā) of craving and the causes and conditions have been destroyed; [F.166.b] da is a gateway to all dharmas because tamed (dānta) and staying tamed (damatha) have a certain limit; ba is a gateway to all dharmas because they are free from bonds (bandhana); ḍa is a gateway to all dharmas because disorder (ḍamara) has gone; sa is a gateway to all dharmas because attachment (saṅga)300 is unfindable; wa is a gateway to all dharmas because the sound of speech paths (vākpatha) has been cut; ta is a gateway to all dharmas because they do not wander from suchness (tathatā); ya is a gateway to all dharmas because in fact (yathāvat) they are not produced; sta is a gateway to all dharmas because they have nothing to be pretentious about (stambha);301 ka is a gateway to all dharmas because an agent (kāraka) is unfindable; sa is a gateway to all dharmas because they do not pass beyond sameness (samatā), and sameness is unfindable; ma is a gateway to all dharmas because taking something as ‘mine’ (mamakāra) is unfindable; ga is a gateway to all dharmas because going (gamana) is unfindable; tha is a gateway to all dharmas because a standing place ([s]thāna) is unfindable; dza is a gateway to all dharmas because birth (jāti) is unfindable; shwa is a gateway to all dharmas because breath (śvāsa) is unfindable; dha is a gateway to all dharmas because a dharma (dharma) is unfindable; śa is a gateway to all dharmas because calm abiding (śamatha) is unfindable; kha is a gateway to all dharmas because a state the same as the sky (kha) is unfindable; kṣa is a gateway to all dharmas because extinction (kṣaya) is unfindable; dzjnā is a gateway to all dharmas because knowledge (jñāna) is unfindable; ha is a gateway to all dharmas because a cause (hetu) is unfindable; bha is a gateway to all dharmas because destruction (bhaṅga) is unfindable; tsha [F.167.a] is a gateway to all dharmas because a beautiful skin color (chavi) is unfindable; sma is a gateway to all dharmas because mindfulness (smaraṇa) is unfindable; hva is a gateway to all dharmas because calling out (āhvāna) is unfindable; tsa is a gateway to all dharmas because eagerness (utsāha) for dharmas is unfindable; gha is a gateway to all dharmas because density (ghana) in dharmas is unfindable; ṭha is a gateway to all dharmas because establishment (viṭhapana) is unfindable; ṇa is a gateway to all dharmas because conflict (raṇa) is unfindable; pha is a gateway to all dharmas because a result (phala) is unfindable; ska is a gateway to all dharmas because aggregates (skandha) are unfindable; dza is a gateway to all dharmas because old age (jarā) is unfindable; tsa is a gateway to all dharmas because conduct (caraṇa) is unfindable; ṭa is a gateway to all dharmas because harm (ṭākara) is unfindable;302 and ḍha is a gateway to all dharmas because grasping at something as ‘I’ ([ḍ]haṃkāra) is unfindable.
“There is no expression as a letter above and beyond these. And why? Because there is no name at all by which anything might be conventionally designated, or by which anything might be expressed, expounded, realized, or seen. Like this, Subhūti, you should understand that all dharmas are like space.
“Subhūti, this letter a, and so on, the entrance into the teaching, is the entrance through a dhāraṇī gateway.
“Subhūti, any bodhisattva great beings who come to know this skill in the letter a, and so on, will not become perplexed303 whatever the sound, will succeed though the sameness of dharmas, and will gain skill in understanding sounds.
“Subhūti, you should know that there are twenty benefits for any bodhisattva great beings [F.167.b] who hear these spoken words stamped with the letter a, and so on, the letter a, and so on, that are the entry stamp,304 and who, having heard them, with a continuum of mental certainty take them up, bear them in mind, read them out loud, and master and expound them in detail to others by way of not apprehending anything.
“What are the twenty? They will have mindfulness, will have intelligence, will have understanding, will have awareness, will have steadfastness, will have a sense of shame, will have wisdom, and will have a confidence giving a readiness to speak. They will also gain this dhāraṇī gateway with little difficulty, will not become tongue-tied and will not be of two minds, and will not become attracted even when they hear smooth words from somebody else, will not get offended when they hear harsh words, will not be uplifted and will not be put down, and will remain in an ordinary state. They will also become skilled in sounds, will become skilled in aggregates, will become skilled in constituents, will become skilled in sense fields, will become skilled in dependent origination, will become skilled in causes, will become skilled in conditions, will become skilled in the true nature of dharmas, will become skilled in knowing higher and lower faculties, will become skilled in knowing the thoughts of others, will become skilled in knowledge of the performance of miraculous power, will become skilled in knowing the divine eye, will become skilled in knowledge that recollects past lives, will become skilled in knowledge of death and rebirth, will become skilled in knowledge that outflows are extinguished, will become skilled in knowing what is possible and impossible, and will become skilled in going, skilled in returning, [F.168.a] and skilled in the ways of carrying themselves.
“That dhāraṇī gateway, Subhūti, the letter a, and so on, that are the entrance, is the Great Vehicle of bodhisattva great beings.”
This was the sixteenth chapter, “Dhāraṇī Gateway,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [B13]
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. |
Bibliography
Primary Sources
shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭādaśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Eighteen Thousand Lines]. Toh 10, Degé Kangyur vols. 30–31 (shes phyin, khri brgyad, ka–ga), folios ka.1.b–ga.206.a.
shes rab kyi pha rol tu phyin pa khri brgyad stong pa. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 29, pp. 19–513.
shes rab kyi pha rol tu phyin pa khri brgyad stong pa. Stok Palace Kangyur vols. 45–47 (khri brgyad, ka–ga), folios ka.1.b–ga.392.a.
shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Eight Thousand Lines]. Toh 12, Degé Kangyur vol. 33 (shes phyin, brgyad stong pa, ka), folios 1.b–286.a.
shes phyin khri pa (Daśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Ten Thousand Lines]. Toh 11, Degé Kangyur vol. 31 (shes phyin, ga), folios 1.b–91.a; vol. 32 (shes phyin, nga), folios 92.b–397.a. English translation in Padmakara Translation Group 2018.
shes rab kyi pha rol tu phyin pa rdo rje bcod pa (Vajracchedikā) [The Diamond Sūtra]. Toh 16, Degé Kangyur vol. 34 (sher phyin, rna tshogs, ka), folios 121.a–132.b.
shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8, Degé Kangyur vols. 14–25 (shes phyin, ’bum, ka–a), folios ka.1.b–a.395.a. English translation in Sparham 2024.
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (shes phyin, nyi khri, ka–a), folios ka.1.b–ga.381.a. English translation in Padmakara Translation Group 2023.
shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa (Prajñāpāramitāratnaguṇasaṃcayagāthā) [The Verse Summary of the Jewel Qualities]. In shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭādaśasāhasrikāprajñāpāramitā) Toh 10, Degé Kangyur vol. 31 (shes phyin, khri brgyad, ga), folios 163.a–181.b. Also Toh 13, Degé Kangyur vol. 34 (shes rab sna tshogs pa, ka), folios 1.b–19.b.
Pañcaviṃśatisāhasrikā Prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. GRETIL edition input by Klaus Wille (Göttingen), based on the edition by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1–2), 1986 (2–3), 1990 (4), 1992 (5), 2006 (6–8).
Aṣṭasāhasrikāprajñāpāramitā [The Perfection of Wisdom in Eight Thousand Lines]. Ed. Wogihara (1973) incorporating Mitra (1888).
Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstra [The Ornament for the Clear Realizations]. Ed. Wogihara (1973).
Pañcaviṃśatisāhasrikā Prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Dutt, Nalinaksha. Calcutta Oriental Series 28. London: Luzac, 1934. Reprint edition, Sri Satguru Publications, 1986.
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.
Obermiller, E. (1960). Ed. Prajñā-pāramitā-ratna-guṇa-saṃcaya-gāthā. (Bibliotheca Buddhica 29, Leningrad 1937) reprint edition, Indo-Iranian Reprints, ‘s-Gravenhage: Mouton and Co., 1960.
———(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.
Pensa, Corrado. L’Abhisamayālamkāravrtti di Ārya-Vimuktisena: primo Abhisamaya; testo e note critiche [a cura di] Corrado Pensa. Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1967.
Pruden, Leo M. Abhidharmakośabhāṣyam. 4 vols. Berkeley: Asian Humanities Press, 1988. English translation of la Vallée Poussin 1971.
Rahder, Johannes. Dasabhumikasutra et Bodhisattvabhumi, publies avec une introduction et des notes. Paris, 1926.
Régamey, Konstanty. Philosophy in the Samadhirajasutra. Delhi: Motilal Banarsidass, 1990.
Rhys Davids, T. W., and C. A. F. Rhy Davids. Dialogues of the Buddha Part II. Oxford: Oxford University Press, 1910.
Roberts, Peter Alan, trans. (2021). The Ten Bhūmis (Daśabhūmika, Toh 44-31). 84000: Translating the Words of the Buddha, 2021.
———, trans. (2018). The White Lotus of the Good Dharma (Saddharmapuṇḍarīka, Toh 113). 84000: Translating the Words of the Buddha, 2018.
———, trans. (2013). The Basket’s Display (Kāraṇḍavyūha, Toh 116). 84000: Translating the Words of the Buddha, 2013.
Saloman, Richard. “New Evidence for a Gāndhārī Origin of the Arapacana Syllabary.” Journal of the American Oriental Society 110 (April–June 1990): 255–73.
Sánchez, Pedro Manuel Castro. “The Indian Buddhist Dāraṇī: An Introduction to its History, Meanings and Functions.” MA diss, University of Sunderland, 2011.
Schopen, G. “The Manuscript of the Vajracchedikā Found at Gilgit.”
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.
Seton, Gregory Max. “Defining Wisdom: Ratnākaraśānti’s Sāratamā.” PhD diss., Oxford University, 2015.
Shastri, Swami Dwarikadas, ed. Abhidharmakośa and Bhāṣya of Ācārya Vasubandhu with Sphuṭārtha Commentary of Ācārya Yaśomitra. Bauddha Bharati Series 5. Banaras: Bauddha Bharati, 1970.
Sparham, Gareth (2008–13). Golden Garland of Eloquence: legs bshad gser phreng. 4 vols. Fremont, CA: Jain Publishing Company, 2008–13.
———(2006–11). Abhisamayālaṃkāra with Vṛtti and Ālokā. 4 vols. Fremont, CA: Jain Publication Company, 2006–11.
———, 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.
Stein, R. A. La civilization tibétaine. Paris: Dunod, 1962. English translation by J. E. S. Driver. Tibetan Civilization. Stanford: Stanford University Press, 1972.
Suzuki, D. T. The Lankavatara Sutra. London: George Routledge and Sons, 1932.
Thurman, Robert A. F., trans. The Teaching of Vimalakīrti (Vimalakīrtinirdeśa, Toh 176). 84000: Translating the Words of the Buddha, 2017.
Thurman, Robert et al. The Universal Vehicle Discourse Literature. New York: American Institute of Buddhist Studies, 2004.
Tournadre, N. “The Classical Tibetan Cases.” Himalayan Linguistics 9, no. 2 (2010): 87–125.
Tucci, Giuseppe. Minor Buddhist Texts, Part 1. Serie Orientale Roma 9. Rome: IsMeo, 1956.
Ui, Hakuju et al, eds. A Complete Catalogue of the Tibetan Buddhist Canons (bkaḥ-ḥgyur and bstan-ḥgyur). Sendai: Tōhoku Imperial University, 1934.
Vaidya, P. L., ed. Lalitavistara. Darbhanga: Mithila Institute, 1958.
van der Kuijp, Leonard W. J. “Some Remarks on the Textual Transmission and Text of Bu ston rin chen grub’s Chos ’byung, a Chronicle of Buddhism in India and Tibet.” Revue d’Etudes Tibétaines 25 (April 2013): 115–93.
Vetter, Tilmann. “Compounds in the Prologue of the Pañcaviṃśatisāhasrikā,” Wiener Zeitschrift für die Kunde Südasiens 37 (1993): 45–92.
Vira, Raghu, and Lokesh Chandra. Gilgit Buddhist Manuscripts, vol. 1. Bibliotheca Indo-Buddhica 150. Delhi: Sri Satguru Publications, 1995.
Vogel, J. Indian Serpent Lore or the Nāgas in Hindu Legend and Art. London: Arthur Probsthain, 1926.
Whitney, William Dwight. A Sanskrit Grammar. London: Trübner, 1879.
Wogihara, Unrai, ed. Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. Tokyo: The Toyo Bunko, 1932–35. Reprint, Tokyo: Sankibo Buddhist Book Store, 1973.
Yuyama, Akira (1992). “Pañcāśati-, ‘500’ or ‘50’? With Special Reference to the Lotus Sutra.” In The Dating of the Historical Buddha[Die Datierung des Historischen Buddha], edited by Heinz Bechert, 2:208–33. . Göttingen: Vandenhoek & Ruprecht, 1992.
———(1976). Prajñā-pāramitā-ratna-guṇa-saṃcaya-gāthā (Sanskrit Recension A). Cambridge University Press, 1976.
Zacchetti, Stefano (2014). “Mind the Hermeneutical Gap: A Terminological Issue in Kumārajīva’s Version of the Diamond Sutra” In Chinese Buddhism: Past, Present and Future, edited by D Xie, 157–94. N.p.: n.p., 1976.
———(2005). In Praise of the Light. Bibliotheca Philologica et Philosophica Buddhica 8. Tokyo: Soka University, 2005.
Zimmermann, Michael. A Buddha Within: The Tathāgatagarbhasūtra: The Earliest Exposition of the Buddha-Nature Teaching in India. Tokyo: Soka University, 2002. Available from Bibliotheca Polyglotta. Input 2010.
Zhang, Yisun, ed. bod rgya tshig mdzod chen mo. Beijing: mi rigs dpe skrun khang, 2000.