The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 19: Surpassing
Toh 10
Degé Kangyur, vol. 29 (shes phyin, khri brgyad, ka), folios 1.a–300.a; vol. 30 (shes phyin, khri brgyad, kha), folios 1.a–304.a; vol. 31 (shes phyin, khri brgyad, ga), folios 1.a–206.a
- Jinamitra
- Surendrabodhi
- Yeshé Dé
Imprint
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
Current version v 1.1.2 (2024)
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Table of Contents
Summary
The Perfection of Wisdom in Eighteen Thousand Lines is one version of the Long Perfection of Wisdom sūtras that developed in South and South-Central Asia in tandem with the Eight Thousand version, probably during the first five hundred years of the Common Era. It contains many of the passages in the oldest extant Long Perfection of Wisdom text (the Gilgit manuscript in Sanskrit), and is similar in structure to the other versions of the Long Perfection of Wisdom sūtras (the One Hundred Thousand and Twenty-Five Thousand) in Tibetan in the Kangyur. While setting forth the sacred fundamental doctrines of Buddhist practice with veneration, it simultaneously exhorts the reader to reject them as an object of attachment, its recurring message being that all dharmas without exception lack any intrinsic nature.
The sūtra can be divided loosely into three parts: an introductory section that sets the scene, a long central section, and three concluding chapters that consist of two important summaries of the long central section. The first of these (chapter 84) is in verse and also circulates as a separate work called The Verse Summary of the Jewel Qualities (Toh 13). The second summary is in the form of the story of Sadāprarudita and his guru Dharmodgata (chapters 85 and 86), after which the text concludes with the Buddha entrusting the work to his close companion Ānanda.
Acknowledgements
This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Translator’s Acknowledgments
This is a good occasion to remember and thank my friend Nicholas Ribush, who first gave me a copy of Edward Conze’s translation of The Perfection of Wisdom in Eight Thousand Lines in 1973. I also thank the Tibetan teachers and students at the Riklam Lobdra in Dharamshala, India, where I began to study the Perfection of Wisdom, for their kindness and patience; Jeffrey Hopkins and Elizabeth Napper, who steered me in the direction of the Perfection of Wisdom and have been very kind to me over the years; and Ashok Aklujkar and others at the University of British Columbia in Canada, who taught me Sanskrit and Indian culture while I was writing my dissertation on Haribhadra’s Perfection of Wisdom commentary. I thank the hermits in the hills above Riklam Lobdra and the many Tibetan scholars and practitioners who encouraged me while I continued working on the Perfection of Wisdom after I graduated from the University of British Columbia. I thank all those who continued to support me as a monk and scholar after the violent death of my friend and mentor toward the end of the millennium. I thank those at the University of Michigan and then at the University of California (Berkeley), particularly Donald Lopez and Jacob Dalton, who enabled me to complete the set of four volumes of translations from Sanskrit of the Perfection of Wisdom commentaries by Haribhadra and Āryavimuktisena and four volumes of the fourteenth-century Tibetan commentary on the Perfection of Wisdom by Tsongkhapa. I thank Gene Smith, who introduced me to 84000. I thank everyone at 84000: Dzongsar Khyentse Rinpoche and the sponsors; the scholars, translators, editors, and technicians; and all the other indispensable people whose work has made this translation of The Perfection of Wisdom in Eighteen Thousand Lines and its accompanying commentary possible.
Around me everything I see would be part of a perfect road if I had better driving skills.Where I was born, where everything is made of concrete, it too is a perfect place.Everyone I have been with, everyone who is near me now, and even those I have forgotten—there is no one who has not helped me.So, I bow to everyone and to the world and ask for patience, and, as a boon, a smile.
Acknowledgment of Sponsors
We gratefully acknowledge the generous sponsorship of Matthew Yizhen Kong, Steven Ye Kong and family; An Zhang, Hannah Zhang, Lucas Zhang, Aiden Zhang, Jinglan Chi, Jingcan Chi, Jinghui Chi and family, Hong Zhang and family; Mao Guirong, Zhang Yikun, Chi Linlin; and Joseph Tse, Patricia Tse and family. Their support has helped make the work on this translation possible.
Text Body
The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 19: Surpassing
Then venerable Subhūti said to the Lord, “Lord, you say this—‘Great Vehicle’—again and again. It surpasses the world with its gods, humans, and asuras and goes forth. Is that why it is called a Great Vehicle?332
“Lord, that vehicle is equal to space. To illustrate, Lord, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Lord, has room333 for infinite, countless beings beyond measure. Such, Lord, is the Great Vehicle of bodhisattva great beings. Lord, you cannot apprehend the Great Vehicle coming, going, or remaining, you cannot apprehend a prior limit, cannot apprehend a later limit, and cannot apprehend a middle either.
“To illustrate, Lord, just as you cannot apprehend space coming, cannot apprehend it going, and cannot apprehend it remaining, you cannot apprehend the Great Vehicle coming, cannot apprehend it going, and cannot apprehend it remaining either.
“To illustrate, Lord, just as, because of the equality of the three time periods, you cannot apprehend space’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle, similarly, Lord, you cannot apprehend the Great Vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This, Lord—that is, the Great Vehicle—is a vehicle equally of the three time periods. [F.191.a] That is why ‘Great Vehicle’ is said again and again.”
“Exactly so, Subhūti, exactly so!” the Lord replied. “The bodhisattva great beings’ Great Vehicle is this, namely, the six perfections—the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom. That is called the bodhisattva great beings’ Great Vehicle.
“Furthermore, Subhūti, the bodhisattva great beings’ Great Vehicle is this: all the dhāraṇī gateways, all the meditative stabilization gateways from the śūraṅgama meditative stabilization up to the ākāśāsaṃgavimuktinirupalepa meditative stabilization. That is called the bodhisattva great beings’ Great Vehicle.
“Furthermore, Subhūti, the bodhisattva great beings’ Great Vehicle is this: inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature. That is called the bodhisattva great beings’ Great Vehicle.
“Furthermore, Subhūti, the bodhisattva great beings’ Great Vehicle is this: the four applications of mindfulness, the four right efforts, the four legs of miraculous power, the five faculties, the five powers, the seven limbs of awakening, and the eightfold noble path, as well as the ten powers of a tathāgata, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha. That is called the bodhisattva great beings’ Great Vehicle.
“Furthermore, Subhūti, where you have said, ‘This Great Vehicle [F.191.b] surpasses the world with its gods, humans, and asuras and goes forth,’ what is ‘the world with its gods, humans, and asuras,’ namely, the desire realm, form realm, and formless realm?
“Here, Subhūti, if the desire realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the desire realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the form realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by being unchangeable, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the form realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle [F.192.a] surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the formless realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the formless realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if form were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because form is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Similarly, Subhūti, if feeling, perception, volitional factors, [F.192.b] and consciousness were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … consciousness is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, connect this in the same way with if the eyes, ears, nose, tongue, body, and thinking mind; a form, a sound, a smell, a taste, a feeling, and a dharma; the eye consciousness, and ear, nose, tongue, body, and thinking-mind consciousness; eye contact, and ear, nose, tongue, body, and thinking-mind contact; and the feeling that arises from eye contact, and the feeling that arises from ear, nose, tongue, body, and thinking-mind contact were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the feeling that arises from thinking-mind contact [F.193.a] is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the earth, water, fire, wind, space, and consciousness elements, as well as ignorance, volitional factors, consciousness, name and form, six sense fields, contact, feeling, craving, appropriation, existence, birth, and old age and death were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing , and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … old age and death is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if suchness were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because suchness is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras [F.193.b] and goes forth.
“Subhūti, if unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the perfection of giving were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the perfection of giving is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Similarly, Subhūti, if the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the perfection of wisdom is nonexistent, [F.194.a] not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if inner emptiness were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because inner emptiness is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Similarly, Subhūti, if … up to the emptiness that is the nonexistence of an intrinsic nature were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … up to the emptiness that is the nonexistence of an intrinsic nature is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the four applications of mindfulness were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the four applications of mindfulness are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path were to be existent, not nonexistent, this Great Vehicle would not surpass [F.194.b] the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the path is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the immeasurables, concentrations, and formless absorptions were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the immeasurables, concentrations, and formless absorptions are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the eighteen distinct attributes of a buddha are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the dharmas of the Gotra level were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the dharmas of the Gotra level are nonexistent, not existent, that this Great Vehicle surpasses the world [F.195.a] with its gods, humans, and asuras and goes forth.
“Subhūti, if the dharmas of the Aṣṭamaka level were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the dharmas of the Aṣṭamaka level are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Similarly, if the dharmas of a stream enterer, the dharmas of a once-returner, the dharmas of a non-returner, the dharmas of a worthy one, the dharmas of a pratyekabuddha, the dharmas of a bodhisattva, and, Subhūti, if the dharmas of a buddha were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the dharmas of a buddha are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the Gotra level were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the Gotra level is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Similarly, if the Aṣṭamaka level, the stream enterer, the once-returner, the non-returner, the worthy one, the pratyekabuddha, [F.195.b] the bodhisattva, and, Subhūti, the buddha were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the buddha is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the world with its gods, humans, and asuras were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the world with its gods, humans, and asuras is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the bodhisattva great beings’ productions of the thought of awakening, starting from the first production of the thought, up to the site of awakening were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the bodhisattva great beings’ productions of the thought, starting from the first production of the thought, up to the site of awakening are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the bodhisattva great beings’ vajra-like knowledge [F.196.a] were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the bodhisattva great beings’ vajra-like knowledge is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
“Subhūti, if the bodhisattva great beings’ vajra-like knowledge were to be existent, not nonexistent, bodhisattva great beings in this Great Vehicle would not, having realized that all residual impressions, connections, and afflictions are nonexistent, gain the knowledge of a knower of all aspects furnished with the best of all aspects and surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the bodhisattva great beings’ vajra-like knowledge is nonexistent, not existent, that bodhisattva great beings, having realized that all residual impressions, connections, and afflictions are nonexistent, gain the knowledge of a knower of all aspects furnished with the best of all aspects and surpass the world with its gods, humans, and asuras and go forth.
“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s thirty-two major marks of a great individual were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha’s light, beautiful skin color, splendor, and glory would not surpass the world with its gods, humans, and asuras, and would not beautify it, [F.196.b] illuminate it, light it up, and irradiate it. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s thirty-two major marks of a great person are nonexistent, not existent, that a tathāgata, worthy one, perfectly complete buddha’s light, beautiful skin color, splendor, and glory surpass the world with its gods, humans, and asuras, and beautify it, illuminate it, light it up, and irradiate it.
“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s light were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha’s light would not illuminate and pervade as many world systems as there are sand particles in the Gaṅgā River. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s light is nonexistent, not existent, that a tathāgata, worthy one, perfectly complete buddha’s light illuminates and pervades as many world systems as there are sand particles in the Gaṅgā River.
“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s voice with sixty special qualities were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha’s speech would not be heard in infinite, countless world systems in the ten directions. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s voice with sixty special qualities is nonexistent, not existent, that a tathāgata, worthy one, perfectly complete buddha’s speech is heard [F.197.a] in infinite, countless world systems in the ten directions.
“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s wheel of the Dharma were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha could not turn the wheel of the Dharma that no followers of a secluded religious life, brahmins, gods, Māras, or Brahmās can in truth turn in the world. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s wheel of the Dharma is nonexistent, not existent, that a tathāgata, worthy one, perfect complete buddha turns the wheel of the Dharma that no followers of a secluded religious life, brahmins, gods, Māras, or Brahmās can in truth turn in the world.
“Subhūti, if beings were to be existent, not nonexistent, those beings for whose sake a tathāgata, worthy one, perfectly complete buddha turns the wheel of the Dharma would not enter complete nirvāṇa in the element of nirvāṇa without any aggregates left behind. Subhūti, it is because beings are nonexistent, not existent, that those beings for whose sake a tathāgata, worthy one, perfectly complete buddha turns the wheel of the Dharma enter, have entered, and will enter complete nirvāṇa in the element of nirvāṇa without any aggregates left behind. [B15]
“Subhūti, you said, ‘The Great Vehicle is equal to space.’334 It is exactly so, Subhūti, it is exactly so! [F.197.b] Subhūti, that vehicle is equal to space. To illustrate, an eastern direction of space does not make itself known, nor does a southern, western, or northern, below or above, or intermediate direction make itself known, and similarly, Subhūti, an eastern direction of the Great Vehicle also does not make itself known, nor does a southern, western, or northern, below or above, or intermediate direction make itself known. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate, Subhūti, space is not tall, is not short, is not square, is not spherical, is not even, and is not uneven. Similarly, Subhūti, the Great Vehicle also is not tall, is not short, is not square, is not spherical, is not even, and is not uneven. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not blue, is not yellow, is not red, is not white, is not reddish brown, is not crystalline, and is not silver colored. Similarly, Subhūti, the Great Vehicle also is not blue, is not yellow, is not red, is not white, is not reddish brown, is not crystalline, and is not silver colored. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not past, is not future, and is not present. Similarly, Subhūti, the Great Vehicle also is not past, is not future, and is not present. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space does not decrease, does not increase, and is not reduced. Similarly, Subhūti, the Great Vehicle also does not decrease, does not increase, and is not reduced. Therefore [F.198.a] it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space has no defilement and has no purification. Similarly, Subhūti, the Great Vehicle also has no defilement and has no purification. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not produced, does not stop, is not lasting, is not nonlasting, and does not last and then change into something else. Similarly, Subhūti, the Great Vehicle also is not produced, does not stop, is not lasting, is not nonlasting, and does not last and then change into something else. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not wholesome, is not unwholesome, is not an object of moral inquiry, and is not not an object of moral inquiry. Similarly, Subhūti, the Great Vehicle also is not wholesome, is not unwholesome, is not an object of moral inquiry, and is not not an object of moral inquiry. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not seen, not heard, not remembered, and not discerned. Similarly, Subhūti, the Great Vehicle also is not seen, not heard, not remembered, and not discerned. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not something that should be understood, is not something that should not be understood, is not something that should be thoroughly understood, is not something that should be abandoned, is not something that should be actualized, and is not something that should be cultivated. Similarly, Subhūti, the Great Vehicle also is not something that should be understood, is not something that should not be understood, is not something that should be thoroughly understood, is not something that should be abandoned, is not something that should be actualized, and is not something that should be cultivated. Therefore, [F.198.b] it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not a maturation and is not subject to maturation. Similarly, Subhūti, the Great Vehicle also is not a maturation and is not subject to maturation. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not included in the desire realm, is not included in the form realm, and is not included in the formless realm. Similarly, Subhūti, the Great Vehicle also is not included in the desire realm, is not included in the form realm, and is not included in the formless realm. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not greedy and is not free from greed, is not hateful and is not free from hate, and is not confused and is not free from confusion. Similarly, Subhūti, the Great Vehicle also is not greedy and is not free from greed, is not hateful and is not free from hate, and is not confused and is not free from confusion. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, there is no first production of the thought of awakening in space, and there is no second, no third, no fourth, no fifth, no sixth, no seventh, no eighth, no ninth, and no tenth production of the thought. Similarly, Subhūti, there is no first production of the thought in the Great Vehicle, and there is no second, no third, no fourth, no fifth, no sixth, no seventh, no eighth, no ninth, and no tenth production of the thought. [F.199.a] Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, there is no Śuklavipaśyanā level in space, and there is no Gotra level, no Aṣṭamaka level, no Darśana level, no Tanū level, no Vītarāga level, and no Kṛtāvin level. Similarly, Subhūti, there is no Śuklavipaśyanā level in the Great Vehicle, and there is no Gotra level, no Aṣṭamaka level, no Darśana level, no Tanū level, no Vītarāga level, and no Kṛtāvin level. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, there is no result of stream enterer in space, and there is no result of once-returner, no result of non-returner, no state of a worthy one, and no pratyekabuddha’s awakening. Similarly, Subhūti, there is no result of stream enterer in the Great Vehicle, and there is no result of once-returner, no result of non-returner, no state of a worthy one, and no pratyekabuddha’s awakening. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, there is no Śrāvaka level, no Pratyekabuddha level, and no Bodhisattva level in space, and neither is there a perfectly complete Buddha level in space. Similarly, Subhūti, there is no Śrāvaka level, no Pratyekabuddha level, and no Bodhisattva level in space, and neither is there a perfectly complete Buddha level in the Great Vehicle. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space does not have form, is not formless, does not show itself, does not not show itself, is not obstructed, is not not obstructed, is not united, and is not separated. Similarly, Subhūti, the Great Vehicle [F.199.b] also does not have form, is not formless, does not show itself, does not not show itself, is not obstructed, is not not obstructed, is not united, and is not separated. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not permanent, is not impermanent, is not pleasure, is not suffering, does not have a self, is not selfless, is not calm, and is not not calm. Similarly, Subhūti, the Great Vehicle also is not permanent, is not impermanent, is not pleasure, is not suffering, does not have a self, is not selfless, is not calm, and is not not calm. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not empty, is not not empty, does not have a sign, is not signless, is not wished for, and is not wishless. Similarly, Subhūti, the Great Vehicle also is not empty, is not not empty, does not have a sign, is not signless, is not wished for, and is not wishless. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not isolated, is not not isolated, is not light, and is not dark. Similarly, Subhūti, the Great Vehicle also is not isolated, is not not isolated, is not light, and is not dark. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not found and is not apprehended.335 Similarly, Subhūti, the Great Vehicle also is not found and is not apprehended. Therefore, it is said ‘that vehicle is equal to space.’
“To illustrate further, Subhūti, space is not discourse and is not not discourse. [F.200.a] Similarly, Subhūti, the Great Vehicle also is not discourse and is not not discourse. Therefore, it is said ‘that vehicle is equal to space.’
“Subhūti, where you said, ‘For example, Lord, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Lord, has room for infinite, countless beings beyond measure, and that is why it is called a “Great Vehicle,” ’336 it is exactly so, Subhūti, it is exactly so! Subhūti, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Subhūti, has room for infinite, countless beings beyond measure. And why? You should know, Subhūti, that because a being is not existent, space is not existent,337 and you should know that because space is not existent, the Great Vehicle is not existent. It is because of that, Subhūti, that the Great Vehicle, therefore, has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the infinite, space, and a Great Vehicle [F.200.b] all cannot be apprehended.
“Furthermore, Subhūti, you should know that space is infinite because beings are infinite, and you should know that the Great Vehicle is infinite because spaces is infinite. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the infinite, space, and a Great Vehicle all cannot be apprehended.
“Furthermore, Subhūti, you should know that space is not something that can be counted because beings are not something that can be counted, and you should know that the Great Vehicle is not something that can be counted because space is not something that can be counted. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the countless, space, and a Great Vehicle all cannot be apprehended.
“Furthermore, Subhūti, you should know that space is beyond measure because beings are beyond measure, and you should know that the Great Vehicle is beyond measure because space is beyond measure. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, that which is beyond measure, space, and a Great Vehicle all cannot be apprehended.
“Furthermore, Subhūti, you should know that the dharma-constituent is nonexistent because beings are nonexistent.338 You should know that space is nonexistent because the dharma-constituent is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite is nonexistent because the Great Vehicle is nonexistent. You should know that the countless is nonexistent because the infinite is nonexistent, and you should know that that which is beyond measure is nonexistent because the countless is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the dharma-constituent, spaces, the Great Vehicle, [F.201.a] the infinite, the countless, and that which is beyond measure all cannot be apprehended.
“Furthermore, Subhūti, you should know that suchness is nonexistent because beings are nonexistent. You should know that space is nonexistent because suchness is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite is nonexistent because the Great Vehicle is nonexistent. You should know that the countless is nonexistent because the infinite is nonexistent. You should know that that which is beyond measure is nonexistent because the countless is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, suchness, space, the Great Vehicle, the infinite, the countless, that which is beyond measure, and all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent because a self is nonexistent. You should know that a living being, a creature, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does, one who feels, one who knows, and one who sees is nonexistent because a sentient being is nonexistent. You should know that the very limit of reality is nonexistent because … one who knows and one who sees is nonexistent. You should know that space is nonexistent because the very limit of reality is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure [F.201.b] are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to one who knows and one who sees, the very limit of reality, space, the Great Vehicle, the infinite, the countless, that which is beyond measure, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the inconceivable element is nonexistent because … one who knows and one who sees is nonexistent. You should know that space is nonexistent because the inconceivable element is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, that Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that form is nonexistent because … one who knows and one who sees is nonexistent. You should know that feeling, perception, volitional factors, and consciousness are nonexistent because form is nonexistent. You should know that space is nonexistent because … consciousness is nonexistent. [F.202.a] You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the eyes are nonexistent because … one who knows and one who sees is nonexistent. You should know that the ears, nose, tongue, body, and thinking mind are nonexistent because form is nonexistent. You should know that space is nonexistent because the thinking mind is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, that Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.339
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the perfection of giving is nonexistent because … one who knows and one who sees is nonexistent. You should know that the perfection of morality, perfection of patience, perfection of perseverance, perfection [F.202.b] of concentration, and perfection of wisdom are nonexistent because the perfection of giving is nonexistent. You should know that space is nonexistent because … the perfection of wisdom is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that inner emptiness is nonexistent because … one who knows and one who sees is nonexistent. You should know that … up to the emptiness that is the nonexistence of an intrinsic nature is nonexistent because inner emptiness is nonexistent. You should know that space is nonexistent because the emptiness that is the nonexistence of an intrinsic nature is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the applications of mindfulness are nonexistent because … one who knows and one who sees is nonexistent. [F.203.a] You should know that the right efforts are nonexistent because the applications of mindfulness are nonexistent. You should know that the legs of miraculous power are nonexistent because the right efforts are nonexistent. You should know that the faculties are nonexistent because the legs of miraculous power are nonexistent. You should know that the powers are nonexistent because the faculties are nonexistent. You should know that the seven limbs of awakening are nonexistent because the powers are nonexistent. You should know that the eightfold noble path is nonexistent because the seven limbs of awakening are nonexistent. You should know that the ten powers are nonexistent because the eightfold noble path is nonexistent. You should know that the four fearlessnesses are nonexistent because the ten powers are nonexistent. You should know that the four detailed and thorough knowledges are nonexistent because the four fearlessnesses are nonexistent. You should know that the eighteen distinct attributes of a buddha are nonexistent because the four detailed and thorough knowledges are nonexistent. You should know that space is nonexistent because the eighteen distinct attributes of a buddha are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the dharmas of the Gotra level are nonexistent because … one who knows and one who sees is nonexistent. You should know that the dharmas of the Aṣṭamaka level, the dharmas of the Darśana level, the dharmas of the Tanū level, the dharmas of the Vītarāga level, and the dharmas of the Kṛtāvin level are nonexistent because the dharmas of the Gotra level [F.203.b] are nonexistent. You should know that space is nonexistent because the dharmas of the Kṛtāvin level are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that a stream enterer is nonexistent because … one who knows and one who sees is nonexistent. You should know that a once-returner is nonexistent because a stream enterer is nonexistent. You should know that a non-returner is nonexistent because a once-returner is nonexistent. You should know that a worthy one is nonexistent because a non-returner is nonexistent. You should know that because a worthy one is nonexistent, space, the Great Vehicle, the infinite, the countless, and that which is beyond measure, up to all dharmas are nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that a buddha340 is nonexistent because … one who knows and one who sees is nonexistent. You should know that a bodhisattva is nonexistent because a buddha is nonexistent. You [F.204.a] should know that space is nonexistent because a bodhisattva is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that a Śrāvaka Vehicle is nonexistent because … one who knows and one who sees is nonexistent. You should know that a pratyekabuddha vehicle is nonexistent because a śrāvaka vehicle is nonexistent. You should know that a buddha vehicle is nonexistent because a pratyekabuddha vehicle is nonexistent. You should know that a knowledge of all aspects is nonexistent because a buddha vehicle is nonexistent. You should know that space is nonexistent because a knowledge of all aspects is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
“To illustrate, Subhūti, just as the element of nirvāṇa has room for infinite, countless beings beyond measure, so too, Subhūti, [F.204.b] the Great Vehicle has room for infinite, countless beings beyond measure. By the same token, Subhūti, just as space has room for infinite, countless beings beyond measure, so too, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.
“Subhūti, where you said, ‘Lord, you cannot apprehend the Great Vehicle coming, cannot apprehend it going, and cannot apprehend it remaining either,’341 it is exactly so, Subhūti, it is exactly so! Subhūti, you cannot apprehend the Great Vehicle coming or going, and you cannot apprehend it remaining. And why? Because all dharmas are unmoving. They do not go anywhere, they do not come from anywhere, and they do not remain anywhere.
“And why? Because the basic nature of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the basic nature of feeling, perception, volitional factors, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere. The suchness of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of feeling, perception, volitional factors, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere. The intrinsic nature of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the intrinsic nature of feeling, perception, volitional factors, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere. The mark of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the mark of feeling, perception, volitional factors, and consciousness [F.205.a] does not come from anywhere, does not go anywhere, and does not remain anywhere.
“Similarly, Subhūti, it is because the basic nature of the eyes does not come from anywhere, does not go anywhere, and does not remain anywhere, and the basic nature of the ears, nose, tongue, body, and thinking mind does not come from anywhere, does not go anywhere, and does not remain anywhere. Similarly, Subhūti, the suchness, intrinsic nature, and mark of the eyes do not come from anywhere, do not go anywhere, and do not remain anywhere, and the suchness, intrinsic nature, and mark of the ears, nose, tongue, body, and thinking mind do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature, suchness, intrinsic nature, and mark of the earth element do not come from anywhere, do not go anywhere, and do not remain anywhere, and the basic nature, suchness, intrinsic nature, and mark of the water element, fire element, wind element, space element, and consciousness element do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of the dharma-constituent does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness, intrinsic nature, and mark of the dharma-constituent do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of suchness does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of suchness, intrinsic nature of suchness, and mark of suchness do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, [F.205.b] the basic nature of the very limit of reality does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the very limit of reality, intrinsic nature of the very limit of reality, and mark of the very limit of reality do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of the inconceivable element does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the inconceivable element, intrinsic nature of the inconceivable element, and mark of the inconceivable element do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of the perfection of giving does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the perfection of giving, intrinsic nature of the perfection of giving, and mark of the perfection of giving do not come from anywhere, do not go anywhere, and do not remain anywhere. The basic nature of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom does not come from anywhere, does not go anywhere, and does not remain anywhere, and … the suchness of the perfection of wisdom, intrinsic nature of the perfection of wisdom, and mark of the perfection of wisdom do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not remain anywhere. Subhūti, the suchness of the applications of mindfulness, intrinsic nature of [F.206.a] the applications of mindfulness, and mark of the applications of mindfulness do not come from anywhere, do not go anywhere, and do not remain anywhere, and the basic nature of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers of a tathāgata, four fearlessnesses, four detailed and thorough knowledges, six clairvoyances, and eighteen distinct attributes of a buddha does not come from anywhere, does not go anywhere, and does not remain anywhere. Similarly, … the suchness of the eighteen distinct attributes of a buddha, intrinsic nature of the eighteen distinct attributes of a buddha, and mark of the eighteen distinct attributes of a buddha do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of awakening does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of awakening, intrinsic nature of awakening, and mark of awakening do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of a buddha does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of a buddha, intrinsic nature of a buddha, and mark of a buddha do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Subhūti, the basic nature of the compounded does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the compounded, intrinsic nature of the compounded, and mark of the compounded do not come from anywhere, do not go anywhere, [F.206.b] and do not remain anywhere.
“Subhūti, the basic nature of the uncompounded does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the uncompounded, intrinsic nature of the uncompounded, and mark of the uncompounded do not come from anywhere, do not go anywhere, and do not remain anywhere.
“Therefore, Subhūti, you cannot apprehend the Great Vehicle coming, cannot apprehend it going, and cannot apprehend it remaining either.
“Subhūti, where you said, ‘Lord, you cannot apprehend the Great Vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This is a vehicle equally of the three time periods. That is why “Great Vehicle” is said again and again,’342 it is exactly so, Subhūti, it is exactly so! You cannot apprehend the Great Vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This is a vehicle equally of the three time periods. Therefore ‘Great Vehicle’ is said again and again.
“And why? Because, Subhūti, the past time period is empty of the past time period, the future time period is also empty of the future time period, the present time period is also empty of the present time period, the equality of the three time periods is also empty of the equality of the three time periods, the Great Vehicle is also empty of the Great Vehicle, the bodhisattva is also empty of the bodhisattva, and, Subhūti, in emptiness there is no one, or two, or three, or four, or five, or six, or seven, or eight, or nine, or ten, or differentiation. Therefore, this is the vehicle of the bodhisattva great beings equally of the three time periods.
“In this [F.207.a] Great Vehicle you cannot apprehend same or not the same, you cannot apprehend greed or free from greed, you cannot apprehend hate or free from hate, you cannot apprehend confusion or free from confusion, you cannot apprehend name or nameless, and similarly you cannot apprehend wholesome or unwholesome, you cannot apprehend with outflows or without outflows, you cannot apprehend basic immorality or not basic immorality, you cannot apprehend blemished or unblemished, you cannot apprehend the ordinary or the extraordinary, you cannot apprehend defilement or purification, and you cannot apprehend saṃsāra or nirvāṇa. In it you also cannot apprehend permanence or impermanence, you also cannot apprehend happiness or suffering, you also cannot apprehend self or no self, and you also cannot apprehend calm or not calm. You also cannot apprehend the desire realm or beyond the desire realm, you also cannot apprehend the form realm or beyond the form realm, and you cannot apprehend the formless realm or beyond the formless realm.
“And why? Subhūti, it is because you cannot apprehend its intrinsic nature. A past form, Subhūti, is empty of a past form, and similarly a past feeling … a past perception … past volitional factors … and a past consciousness is empty of a past consciousness. A future form, Subhūti, is empty of a future form, and similarly a future feeling … a future perception … future volitional factors … and a future consciousness is empty of a future consciousness. A present form, Subhūti, is empty of a present form, and similarly a present feeling … a present perception … present volitional factors … [F.207.b] and a present consciousness is empty of a present consciousness.
“And why? Because, Subhūti, you cannot apprehend a past form in emptiness. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a past form in emptiness? You cannot apprehend a past feeling, perception, volitional factors, or consciousness in emptiness, either. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a past feeling, perception, volitional factors, or consciousness in emptiness?
“Similarly, you cannot apprehend a future form in emptiness. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a future form in emptiness? You cannot apprehend a future feeling, perception, volitional factors, or consciousness in emptiness, either. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a future feeling, perception, volitional factors, or consciousness in emptiness?
“Similarly, you cannot apprehend a present form in emptiness. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a present form in emptiness? You cannot apprehend a present feeling, perception, volitional factors, or consciousness in emptiness, either. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a present feeling, perception, volitional factors, or consciousness in emptiness?
“Subhūti, you cannot apprehend the perfection of giving at the prior limit; Subhūti, you cannot apprehend the perfection of giving [F.208.a] at the later limit, and, Subhūti, you cannot apprehend the perfection of giving in the present. Subhūti, you cannot apprehend the perfection of giving in the equality of the three periods of time, either. Subhūti, you cannot apprehend the past period of time in the equality, you cannot apprehend the future period of time in the equality, and you cannot apprehend the present period of time in the equality. Given that you cannot apprehend even equality in the equality, how could you ever apprehend the past, future, or present perfection of giving in the equality?
“Subhūti, you cannot apprehend the perfection of morality, perfection of patience, perfection of perseverance, or perfection of concentration at the prior limit, the later limit, or in the present; Subhūti, you cannot apprehend the perfection of wisdom at the prior limit, the later limit, or in the present, either… . You cannot apprehend the perfection of wisdom in the equality of the three periods of time, either. Subhūti, given that you cannot apprehend the past, future, and present periods of time in the equality, and you cannot apprehend even equality in the equality, how could you ever apprehend the past, future, or present perfection of wisdom in the equality?
“Furthermore, Subhūti, you cannot apprehend the applications of mindfulness at the prior limit, the later limit, or in the middle;343 you cannot apprehend the applications of mindfulness in the equality of the three periods of time, either. Subhūti, given that you cannot apprehend the past, future, or present periods of time in the equality, and you cannot apprehend even equality in the equality, how could you ever apprehend the past, future, or present applications of mindfulness in the equality?
“Similarly, Subhūti, you cannot apprehend the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, [F.208.b] path, ten powers, fearlessnesses, detailed and thorough knowledges, or eighteen distinct attributes of a buddha at the prior limit, the later limit, or in the middle. You cannot apprehend … up to the eighteen distinct attributes of a buddha in the equality of the three periods of time, either. Subhūti, given that you cannot apprehend the past time period, you cannot apprehend the future time period, and you cannot apprehend the present time period in the equality, and you cannot apprehend even equality in the equality, how could you ever apprehend … up to the past, future, and present eighteen distinct attributes of a buddha in the equality?
“Furthermore, Subhūti, you cannot apprehend an ordinary person at the prior limit, you cannot apprehend an ordinary person at the later limit, and you cannot apprehend an ordinary person in the present. You cannot apprehend an ordinary person in the equality of the three periods of time, either. And why? Subhūti, it is because a being cannot be found.
“Furthermore, Subhūti, you cannot apprehend a śrāvaka at the prior limit, you cannot apprehend a pratyekabuddha or a bodhisattva at the prior limit, and you cannot apprehend a tathāgata at the prior limit… . You cannot apprehend a tathāgata at the later limit, and you cannot apprehend a tathāgata in the present. You cannot apprehend a tathāgata in the equality of the three periods of time, either. And why? Subhūti, it is because a tathāgata cannot be found.
“Subhūti, bodhisattva great beings standing in the perfection of wisdom like that, training in the equality of the three periods of time like that, should complete the knowledge of all aspects.
“This, Subhūti, is the Great Vehicle named equally of the three time periods of the bodhisattva great beings, standing in which bodhisattva great beings surpass [F.209.a] the world with its gods, humans, and asuras and go forth to the knowledge of all aspects.”344
Then venerable Subhūti said to the Lord, “Excellent, Lord, it is excellent, this eloquent statement you have made, Lord, that it is the Great Vehicle named equally of the three time periods of the bodhisattva great beings. Lord, past bodhisattva great beings, having trained in this Great Vehicle, gained the knowledge of all aspects. Lord, future bodhisattva great beings will also train in this Great Vehicle and gain the knowledge of all aspects. And, Lord, infinite, countless bodhisattva great beings beyond measure, presently in infinite, countless world systems beyond measure in the ten directions, are training in this Great Vehicle and are gaining the knowledge of all aspects. Therefore, Lord, it is the Great Vehicle of the bodhisattva great beings, because it is the vehicle called equally of the three time periods.”
Venerable Subhūti having spoken thus, the Lord said to him, “Exactly so, Subhūti, exactly so. It is just as you say. Past, future, and present tathāgatas, worthy ones, perfectly complete buddhas also train in this Great Vehicle and gained, will gain, and are gaining the knowledge of all aspects.”
This was the nineteenth chapter, “Surpassing,”345 of “The Perfection of Wisdom in Eighteen Thousand Lines.” [F.209.b] [B16]
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.
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