co.

Table of Contents

s.

Summary

s.­1

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.

s.­2

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.

ac.

Acknowledgements

ac.­1

This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.

The Translator’s Acknowledgments

ac.­2

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

ac.­3

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 Translation
The Noble Mahāyāna Sūtra
The Perfection of Wisdom in Eighteen Thousand Lines
18.

Chapter 18: The Exposition of Going Forth in the Great Vehicle

18.­1

“Subhūti, in regard to what you have asked‍—‘From where324 will the Great Vehicle go forth?’‍—it will go forth from the three realms and will stand wherever there is knowledge of all aspects, and it will stand, furthermore, by way of nonduality. And why? Because, Subhūti, these two dharmas‍—the Great Vehicle and the knowledge of all aspects‍—are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark‍—that is, no mark. And why? Because, Subhūti, a dharma without a mark is not going forth, nor will it go forth, nor has it gone forth. [F.180.b] Subhūti, someone who would assert that dharmas without marks go forth325 might as well assert of suchness that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the very limit of reality, the inconceivable element, the abandonment element, the detachment element, and the cessation element that they go forth. And why? Because, Subhūti, the intrinsic nature of suchness does not go forth from the three realms. And why? Because suchness is empty of the intrinsic nature of suchness.”

T3808

Connect this in the same way with each, up to the cessation element.

18.­2

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the emptiness of form that it goes forth. Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the emptiness of feeling … perception … volitional factors … and consciousness that it goes forth. And why? Because, Subhūti, the emptiness of form will not go forth from the three realms, and it will not stand in the knowledge of all aspects. The emptiness of feeling … perception … volitional factors … and consciousness will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, form is empty of form, and feeling … perception … volitional factors … and consciousness is empty of consciousness.

18.­3

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the emptiness of the eyes that it goes forth. [F.181.a] Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the emptiness of the ears … the nose … the tongue … the body … and the thinking mind that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the emptiness of a form…, and the emptiness of a sound…, a smell…, a taste…, a feeling…, and a dharma…; the emptiness of the eye consciousness…, and the emptiness of the ear…, the nose…, the tongue…, the body…, and the thinking-mind consciousness…; the emptiness of eye contact…, and the emptiness of ear…, nose…, tongue…, body…, and thinking-mind contact; the emptiness of the feeling that arises from eye contact…, and the emptiness of the feeling that arises from ear…, nose…, tongue…, body…, and thinking-mind contact that it goes forth. And why? Because, Subhūti, the emptiness of the eyes will not go forth from the three realms, and it will not stand in the knowledge of all aspects. Connect this in the same way with each, up to the emptiness of the feeling that arises from thinking-mind contact will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, eyes are empty of eyes. Connect this in the same way with each, up to because the feeling that arises from thinking-mind contact is empty of the feeling that arises from thinking-mind contact.

18.­4

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of a dream that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of an illusion, a mirage, an echo, an apparition, or a tathāgata’s [F.181.b] magical creation that it goes forth. And why? Because, Subhūti, the intrinsic nature of a dream will not go forth from the three realms, and it will not stand in the knowledge of all aspects, and similarly, Subhūti, because the intrinsic nature of an illusion, a mirage, an echo, an apparition, or a tathāgata’s magical creation will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of a dream is empty of the intrinsic nature of a dream, the intrinsic nature of an illusion is empty of the intrinsic nature of an illusion, the intrinsic nature of a mirage is empty of the intrinsic nature of a mirage, the intrinsic nature of an echo is empty of the intrinsic nature of an echo, the intrinsic nature of an apparition is empty of the intrinsic nature of an apparition, and the intrinsic nature of a tathāgata’s magical creation is empty of the intrinsic nature of a tathāgata’s magical creation.

18.­5

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the perfection of giving that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, or the perfection of wisdom that it goes forth. And why? Because, Subhūti, the intrinsic nature of the perfection of giving will not go forth from the three realms, and it will not stand in the knowledge of all aspects, and similarly, because the intrinsic nature of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom will not go forth [F.182.a] from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of the perfection of giving is empty of the intrinsic nature of the perfection of giving, and similarly, the intrinsic nature of the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom is empty of the intrinsic nature of the perfection of wisdom.

18.­6

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of inner emptiness that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of … up to the emptiness that is the nonexistence of an intrinsic nature that it goes forth. And why? Because, Subhūti, the intrinsic nature of inner emptiness … up to the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of inner emptiness is empty of the intrinsic nature of inner emptiness … up to the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature is empty of the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature.

18.­7

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the applications of mindfulness that they go forth. And why? Because, Subhūti, the intrinsic nature of the applications of mindfulness will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of the applications of mindfulness is empty of the intrinsic nature of the applications of mindfulness. [F.182.b]

18.­8

“Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or the path that it goes forth. And why? Because, Subhūti, the intrinsic nature of … up to the path will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the path is empty of the path.

18.­9

“Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha that they go forth. And why? Because, Subhūti, the intrinsic nature of the buddhadharmas will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the buddhadharmas are empty of the buddhadharmas.

18.­10

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the worthy ones that they go forth. And similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the pratyekabuddhas, the bodhisattvas, and the tathāgatas, worthy ones, perfectly complete buddhas that they go forth. And why? Because, Subhūti, the intrinsic nature of the worthy one, the intrinsic nature of the pratyekabuddha, the intrinsic nature of the bodhisattva, and the intrinsic nature of the tathāgata, worthy one, perfectly [F.183.a] complete buddha will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of the worthy one is empty of the intrinsic nature of the worthy one, the intrinsic nature of the pratyekabuddha is empty of the intrinsic nature of the pratyekabuddha, the intrinsic nature of the bodhisattva is empty of the intrinsic nature of the bodhisattva, and the intrinsic nature of the tathāgata, worthy one, perfectly complete buddha is empty of the intrinsic nature of the tathāgata, worthy one, perfectly complete buddha.

18.­11

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the result of stream enterer that it goes forth. And similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, the knowledge of path aspects, and the knowledge of all aspects that they go forth. And why? Because, Subhūti, the intrinsic nature of the result of stream enterer will not go forth from the three realms, and it will not stand in the knowledge of all aspects, and similarly, Subhūti, because the intrinsic nature of the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, the knowledge of path aspects, and the knowledge of all aspects will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of the result of stream enterer is empty of the intrinsic nature of the result of stream enterer, and similarly, Subhūti, because the intrinsic nature of the result of once-returner … the result of non-returner … the state of a worthy one … a pratyekabuddha’s awakening … [F.183.b] the knowledge of path aspects … and the knowledge of all aspects is empty of the intrinsic nature of the knowledge of all aspects.

18.­12

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of a name that it goes forth. And similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of a causal sign … a conventional term … a communication … or a designation that it goes forth. And why? Because, Subhūti, the intrinsic nature of a designation will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, a designation is empty of the intrinsic nature of a designation.

T3808
18.­13

“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of nonproduction that it goes forth. Subhūti, someone who would assert that dharmas without marks go forth might as well assert of nonstopping … nondefilement … nonpurification … and not occasioning anything that it goes forth. And why? Because, Subhūti, the intrinsic nature of not occasioning anything will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, not occasioning anything is empty of the intrinsic nature of not occasioning anything.

T3808
18.­14

“Thus, Subhūti, the Great Vehicle will not go forth from the three realms and will not stand in the knowledge of all aspects. That vehicle does not move. [B14]

18.­15

“Subhūti, in regard to what you have asked326‍—‘Where will the Great Vehicle stand?’‍—that [F.184.a] vehicle will not stand anywhere. And why? Because no dharma stands. And yet, Subhūti, that vehicle will stand by way of not standing. Subhūti, it is like this: suchness does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: the very limit of reality and the inconceivable element do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of suchness does not stand or not stand, and the intrinsic nature of the very limit of reality and the inconceivable element does not stand or not stand. And why? Because the intrinsic nature of suchness is empty of the intrinsic nature of suchness, and similarly the intrinsic nature of the very limit of reality is empty of the intrinsic nature of the very limit of reality, and the intrinsic nature of the inconceivable element is empty of the intrinsic nature of the inconceivable element.

T3808
18.­16

“Subhūti, it is like this: the space element does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: the abandonment element, detachment element, and cessation element do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the space element does not stand or not stand, [F.184.b] and the intrinsic nature of the abandonment element, the intrinsic nature of the detachment element, and the intrinsic nature of the cessation element does not stand or not stand. And why? Because the intrinsic nature of the space element is empty of the intrinsic nature of the space element, the intrinsic nature of the abandonment element is empty of the intrinsic nature of the abandonment element, the intrinsic nature of the detachment element is empty of the intrinsic nature of the detachment element, and the intrinsic nature of the cessation element is empty of the intrinsic nature of the cessation element.

18.­17

“Subhūti, it is like this: the emptiness of form does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: the emptiness of feeling, emptiness of perception, emptiness of volitional factors, and emptiness of consciousness does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of form does not stand or not stand, up to the intrinsic nature of consciousness does not stand or not stand. And why? Because form is empty of form, up to consciousness is empty of consciousness.

18.­18

“Subhūti, it is like this: the emptiness of the eyes does not stand or not stand, up to the emptiness of the thinking mind does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the eyes does not stand or not stand, [F.185.a] up to the intrinsic nature of the thinking mind does not stand or not stand. And why? Because the eyes are empty of eyes, up to the thinking mind is empty of thinking mind.

18.­19

“Subhūti, it is like this: the emptiness of a form does not stand or not stand, up to the emptiness of a dharma does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of a form does not stand or not stand, up to the intrinsic nature of a dharma does not stand or not stand. And why? Subhūti, it is because a form is empty of a form, up to a dharma is empty of a dharma.

18.­20

“Subhūti, it is like this: the emptiness of the eye consciousness does not stand or not stand, up to the emptiness of the thinking-mind consciousness does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the eye consciousness does not stand or not stand, up to the intrinsic nature of the thinking-mind consciousness does not stand or not stand. And why? Subhūti, it is because the eye consciousness is empty of eye consciousness, up to the thinking-mind consciousness is empty of thinking mind consciousness.

18.­21

“Subhūti, it is like this: the emptiness of eye contact does not stand or not stand, up to the emptiness of thinking-mind contact does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, [F.185.b] the intrinsic nature of eye contact does not stand or not stand, up to the intrinsic nature of thinking-mind contact does not stand or not stand. And why? Subhūti, it is because eye contact is empty of eye contact, up to thinking-mind contact is empty of thinking-mind contact.

18.­22

“Subhūti, it is like this: the emptiness of the feeling that arises from eye contact does not stand or not stand, up to the emptiness of the feeling that arises from thinking-mind contact does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why, Subhūti? Because, Subhūti, the intrinsic nature of the feeling that arises from eye contact does not stand or not stand, up to the intrinsic nature of the feeling that arises from thinking-mind contact does not stand or not stand. And why? Subhūti, it is because the feeling that arises from eye contact is empty of the feeling that arises from eye contact, up to the feeling that arises from thinking-mind contact is empty of the feeling that arises from thinking-mind contact.

18.­23

“Subhūti, it is like this: a dream does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: an illusion, mirage, echo, apparition, or tathāgata’s magical creation does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of a dream does not stand or not stand. And why? Because the intrinsic nature of a dream is empty of the intrinsic nature of a dream. [F.186.a] It is also because the intrinsic nature of an illusion, mirage, echo, apparition, and tathāgata’s magical creation does not stand or not stand. And why? Because the intrinsic nature of an illusion is empty of the intrinsic nature of an illusion, the intrinsic nature of a mirage is empty of the intrinsic nature of a mirage, the intrinsic nature of an echo is empty of the intrinsic nature of an echo, the intrinsic nature of an apparition is empty of the intrinsic nature of an apparition, and the intrinsic nature of a tathāgata’s magical creation is empty of the intrinsic nature of a tathāgata’s magical creation.

18.­24

“Subhūti, it is like this: the perfection of giving does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the perfection of giving does not stand or not stand, and the intrinsic nature of the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom does not stand or not stand. And why? Because the intrinsic nature of the perfection of giving is empty of the intrinsic nature of the perfection of giving, up to and because the intrinsic nature of the perfection of wisdom is empty of the intrinsic nature of the perfection of wisdom.

18.­25

“Subhūti, it is like this: inner emptiness does not stand or not stand, [F.186.b] and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: … up to the emptiness that is the nonexistence of an intrinsic nature does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of inner emptiness does not stand or not stand, up to the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature does not stand or not stand. And why? Because the intrinsic nature of inner emptiness is empty of the intrinsic nature of inner emptiness, up to and because the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature is empty of the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature.

18.­26

“Subhūti, it is like this: the applications of mindfulness do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the applications of mindfulness does not stand or not stand. And why? Because the intrinsic nature of the applications of mindfulness is empty of the intrinsic nature of the applications of mindfulness.

18.­27

“Subhūti, it is like this: … up to the eightfold noble path does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the eightfold noble path does not stand or not stand. And why? It is because the path is empty of the path.

18.­28

“Subhūti, it is like this: the ten powers of a tathāgata do not stand or not stand, up to the eighteen distinct attributes of a buddha [F.187.a] do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the ten powers of a tathāgata does not stand or not stand, up to the intrinsic nature of the eighteen distinct attributes of a buddha does not stand or not stand. And why? Because the ten powers of a tathāgata are empty of the ten powers of a tathāgata, up to the eighteen distinct attributes of a buddha are empty of the eighteen distinct attributes of a buddha.

18.­29

“Subhūti, it is like this: the worthy one with outflows extinguished does not stand or not stand, the pratyekabuddha does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the worthy one does not stand or not stand, and the intrinsic nature of the pratyekabuddha does not stand or not stand. And why? Because the intrinsic nature of the worthy one is empty of the intrinsic nature of the worthy one, and the intrinsic nature of the pratyekabuddha is empty of the intrinsic nature of the pratyekabuddha.

18.­30

“Subhūti, it is like this: a bodhisattva great being does not stand or not stand, the tathāgata, worthy one, perfectly complete buddha does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the bodhisattva does not stand or not stand, and the intrinsic nature of the Tathāgata does not stand or not stand. [F.187.b] And why? Because the intrinsic nature of the bodhisattva is empty of the intrinsic nature of the bodhisattva, and the intrinsic nature of the Tathāgata is empty of the intrinsic nature of the Tathāgata.

18.­31

“Subhūti, it is like this, the result of stream enterer does not stand or not stand, up to the state of a worthy one does not stand or not stand, a pratyekabuddha’s awakening does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the result of stream enterer does not stand or not stand, up to the intrinsic nature of the state of a worthy one does not stand or not stand, and the intrinsic nature of a pratyekabuddha’s awakening does not stand or not stand. And why? Because the intrinsic nature of the result of stream enterer is empty of the intrinsic nature of the result of stream enterer, up to the intrinsic nature of the state of a worthy one is empty of the intrinsic nature of the state of a worthy one, and the intrinsic nature of a pratyekabuddha’s awakening is empty of the intrinsic nature of a pratyekabuddha’s awakening.

18.­32

“Subhūti, it is like this: the knowledge of path aspects does not stand or not stand, and the knowledge of all aspects does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the knowledge of path aspects does not stand or not stand, and the intrinsic nature of the knowledge of all aspects does not stand or not stand. And why? Because the intrinsic nature of the knowledge of path aspects is empty of the intrinsic nature of the knowledge of path aspects, and the intrinsic nature [F.188.a] of the knowledge of all aspects is empty of the intrinsic nature of the knowledge of all aspects.

18.­33

“Subhūti, it is like this: a name does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: a causal sign, a conventional term, a communication, and a designation do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of a name does not stand or not stand, and the intrinsic nature of a causal sign, the intrinsic nature of a conventional term, the intrinsic nature of a communication, and the intrinsic nature of a designation does not stand or not stand. And why? Because the intrinsic nature of a name is empty of the intrinsic nature of a name, the intrinsic nature of a causal sign is empty of the intrinsic nature of a causal sign, the intrinsic nature of a conventional term is empty of the intrinsic nature of a conventional term, the intrinsic nature of a communication is empty of the intrinsic nature of a communication, and the intrinsic nature of a designation is empty of the intrinsic nature of a designation.

18.­34

“Subhūti, it is like this: nonproduction does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: nonstopping, nondefilement, nonpurification, and not occasioning anything do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of nonproduction does not stand or not stand, and the intrinsic nature of nonstopping, nondefilement, nonpurification, and not occasioning anything [F.188.b] does not stand or not stand. And why? Because the intrinsic nature of nonproduction is empty of the intrinsic nature of nonproduction, the intrinsic nature of nonstopping … nondefilement … nonpurification … and the intrinsic nature of not occasioning anything is empty of the intrinsic nature of not occasioning anything.

18.­35

“Thus, Subhūti, that vehicle, standing by way of not standing and by way of not moving, will not stand anywhere.

T3808
18.­36

“Subhūti, in regard to what you have asked327‍—‘Who will go forth in the Great Vehicle?’‍—no one will go forth in that vehicle. And why? Because, Subhūti, that vehicle, one who goes forth, that by which one goes forth, and from where one goes forth‍—all those dharmas do not exist and are not apprehended; and given that all the dharmas do not exist and are not apprehended, what dharma will go forth by means of what dharma?

T3808
18.­37

“And why? Subhūti, it is because you cannot apprehend a self because a self is extremely328 pure, and you cannot apprehend a sentient being, a living being, a person, one who does, one who feels, one who knows, or one who sees because they are extremely pure; you cannot apprehend suchness and you cannot apprehend the very limit of reality because they are extremely pure, and you cannot apprehend the inconceivable element because it is extremely pure; you cannot apprehend the aggregates, constituents, or sense fields because they are extremely pure; you cannot apprehend the perfection of giving because it is extremely pure, and similarly you cannot apprehend the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom because they are extremely pure; you cannot apprehend [F.189.a] inner emptiness because it is extremely pure, up to you cannot apprehend the emptiness that is the nonexistence of an intrinsic nature because it is extremely pure; you cannot apprehend the thirty-seven dharmas on the side of awakening because they are extremely pure; and you cannot apprehend the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha because they are extremely pure. Similarly, you cannot apprehend the stream enterer, once-returner, non-returner, worthy one, pratyekabuddha, bodhisattva, or tathāgata, worthy one, perfectly complete buddha because they are extremely pure; and similarly, you cannot apprehend the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, the knowledge of path aspects, or the knowledge of all aspects because they are extremely pure.329 You cannot apprehend nonproduction because it is extremely pure, and similarly, you cannot apprehend nonstopping, nondefilement, nonpurification, and not occasioning anything because they are extremely pure. You cannot apprehend a prior limit because it is extremely pure, and similarly you cannot apprehend a later limit or the present because they are extremely pure; similarly, you cannot apprehend coming, going, remaining, death, or birth because they are extremely pure, and similarly you cannot apprehend decrease and increase because they are extremely pure.

T3808
18.­38

“What do you not apprehend such that all is not apprehended?

T3808

“It is because of not apprehending the dharma-constituent that all dharmas are not apprehended.330 And why? Subhūti, because of not apprehending the dharma-constituent, the dharma-constituent is not apprehended; because of not apprehending nonproduction … nonstopping … [F.189.b] nondefilement … nonpurification … and not occasioning anything, not occasioning anything is not apprehended; because of not apprehending suchness, suchness is not apprehended; because of not apprehending the very limit of reality, the very limit of reality is not apprehended; because of not apprehending the perfection of giving, the perfection of giving is not apprehended, and because of not apprehending the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom, the perfection of wisdom is not apprehended; because of not apprehending inner emptiness, inner emptiness is not apprehended, up to because of not apprehending the emptiness that is the nonexistence of an intrinsic nature, the emptiness that is the nonexistence of an intrinsic nature is not apprehended; and because of not apprehending the applications of mindfulness, the applications of mindfulness are not apprehended. Similarly, because of not apprehending the right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … and the path, the path is not apprehended; and similarly, because of not apprehending the ten powers … the four fearlessnesses … the four detailed and thorough knowledges … and the eighteen distinct attributes of a buddha, the eighteen distinct attributes of a buddha are not apprehended. Because of not apprehending a stream enterer, a stream enterer is not apprehended; because of not apprehending a once-returner … a non-returner … and a worthy one, a worthy one is not apprehended; because of not apprehending a pratyekabuddha, a pratyekabuddha is not apprehended, up to because of not apprehending a tathāgata, a tathāgata is not apprehended; and because of not apprehending the result of stream enterer … the result of once-returner … the result of non-returner … [F.190.a] the state of a worthy one … a pratyekabuddha’s awakening … and the state of a buddha, the state of a buddha is not apprehended. Similarly, because of not apprehending a level, the Pramuditā level is not apprehended; and because of not apprehending a level, because it is extremely pure, the Vimalā, Prabhākarī, Arciṣmatī, Sudurjayā, Abhimukhī, Dūraṃgamā, Acalā, Sādhumatī, and Dharmameghā levels are not apprehended. And also, because of not apprehending a level, ten levels are not apprehended. What are the ten? They are the first Śuklavipaśyanā level, the Gotra level, the Aṣṭamaka level, the Darśana level, the Tanū level, the Vītarāga level, the Kṛtāvin level, the Pratyekabuddha level, the Bodhisattva level, and the Buddha level.

18.­39

“Because of inner emptiness the first level is not apprehended, up to because of the emptiness that is the nonexistence of an intrinsic nature, the first level is not apprehended; because it is extremely pure, because of inner emptiness, up to because of the emptiness that is the nonexistence of an intrinsic nature, up to the tenth level is not apprehended. Because it is extremely pure, because of inner emptiness, up to because of the emptiness that is the nonexistence of an intrinsic nature, bringing beings to maturity is not apprehended. Because it is extremely pure, because of inner emptiness, up to because of the emptiness that is the nonexistence of an intrinsic nature, purification of a buddhafield is not apprehended. Because they are extremely pure, because of inner emptiness, up to because of the emptiness that is the nonexistence of an intrinsic nature, the five eyes are not apprehended.

18.­41

This was the eighteenth chapter, “The Exposition of Going Forth in the Great Vehicle,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”

c.

Colophon

c.­1

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

ab.

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.
b.

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.

Table of Contents

Search this text

Spotted a mistake?

Please use the contact form provided to suggest a correction.

How to cite this text

The following are examples of how to correctly cite this publication. Links to specific passages can be derived by right-clicking on the milestones markers in the left-hand margin (e.g. s.1). The copied link address can replace the url below.

84000. The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā, sher phyin khri brgyad stong pa, Toh 10). Translated by Gareth Sparham. Online publication. 84000: Translating the Words of the Buddha, 2024. https://84000.co/translation/toh10/UT22084-029-001-chapter-18.Copy
84000. The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā, sher phyin khri brgyad stong pa, Toh 10). Translated by Gareth Sparham, online publication, 84000: Translating the Words of the Buddha, 2024, 84000.co/translation/toh10/UT22084-029-001-chapter-18.Copy
84000. (2024) The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā, sher phyin khri brgyad stong pa, Toh 10). (Gareth Sparham, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh10/UT22084-029-001-chapter-18.Copy
Sponsor Translation