The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 2: Production of the Thought
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 1.1.0 (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 2: Production of the Thought
When the Lord understood that the world with its celestial beings, Māras and Brahmās, śramaṇas and brahmins, gods and humans, as well as bodhisattvas, most of them in youthful form, had assembled, he said to venerable Śāriputra, “Here, Śāriputra, bodhisattva great beings who want to fully awaken to all dharmas in all forms should make an effort at the perfection of wisdom.”
The Lord having spoken thus, venerable Śāriputra inquired of him, “How then, Lord, [F.11.b] should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”
Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, here bodhisattva great beings, having stood in the perfection of wisdom by way of not taking their stand on it,23 should complete the perfection of giving by way of not giving up anything, because a gift, a giver, and a recipient are not apprehended. They should also complete the perfection of morality because no downfall is incurred and no compounded downfall is incurred,24 the perfection of patience because there is no disturbance, the perfection of perseverance because there is no physical or mental effort expended, the perfection of concentration because there is no experience, and the perfection of wisdom because all phenomena are not apprehended.
“Śāriputra, bodhisattva great beings, having stood in the perfection of wisdom, should perfect the four applications of mindfulness because25 mindfulness cannot be apprehended, and they should perfect the four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path. They should cultivate the emptiness meditative stabilization, signlessness meditative stabilization, and wishlessness meditative stabilization. They should cultivate the four concentrations, four immeasurables, four formless absorptions, eight deliverances, nine serial absorptions, [F.12.a] and nine perceptions. What are the nine? The nine perceptions are the perception of a bloated corpse, the perception of it chopped in half,26 the perception of it as putrid, the bloodied perception, the black-and-blue perception, the savaged perception, the torn-asunder perception, the bones perception, and the burnt-bones perception. They should cultivate mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of morality, mindfulness of giving away, and mindfulness of the gods. They should cultivate mindfulness of breathing in and out, mindfulness of disgust, mindfulness of death, and mindfulness of what is included in the body. They should perfect the perception of impermanence, the perception of suffering, the perception of selflessness, the perception of the unclean, the perception of death, the perception that there is no delight in the entire world, and the perception that there is nothing to trust in the entire world; knowledge of suffering, knowledge of origination, knowledge of cessation, knowledge of the path, knowledge of extinction, knowledge of nonproduction,27 knowledge of dharma, subsequent realization knowledge, conventional knowledge, knowledge of mastery, and knowledge in accord with sound;28 and meditative stabilization with applied and sustained thought, meditative stabilization without applied thought but with sustained thought, meditative stabilization without either applied or sustained thought, what one does not understand, the faculty of understanding, the faculty of having understood, the stations of mastery, the stations of complete immersion, the four ways of gathering a retinue, the four presentations, the ten levels and ten practices, the ten forbearances, [F.12.b] the twenty surpassing aspirations, the knowledge of a knower of all,29 the knowledge of calm abiding and insight, the three knowledges, the four detailed and thorough knowledges, the four fearlessnesses, the five undiminished clairvoyances, the six perfections, the six principles of being liked,30 the seven riches, the eight ways great persons think, the nine places beings live, the ten tathāgata powers, the eighteen distinct attributes of a buddha, great love, and great compassion.
“Bodhisattva great beings who want to fully awaken to the knowledge, furnished with the best of all aspects, of a knower of all aspects, who want to perfect the knowledge of all path aspects, who want to perfect all-knowledge,31 and who want to perfect the knowledge of the aspects of the thought activity of all beings should make an effort at the perfection of wisdom. Bodhisattva great beings who want to destroy all residual impressions, connections, and afflictions32 should make an effort at the perfection of wisdom.
“Śāriputra, thus should bodhisattva great beings train in the perfection of wisdom.
“Śāriputra, bodhisattva great beings who want to enter into the secure state of a bodhisattva,33 who want to pass beyond the level of śrāvakas and pratyekabuddhas, who want to stand on the irreversible level, who want to know the activity and continual movement of the thoughts of all beings, who want to surpass the knowledge of śrāvakas and pratyekabuddhas, who want to acquire the dhāraṇī gateways, and who want to surpass gift-giving to all śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing [F.13.a] should train in the perfection of wisdom. Bodhisattva great beings who want to surpass the morality of śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing34 should train in the perfection of wisdom. Bodhisattva great beings who want to surpass the meditative stabilization, wisdom, liberation, and knowledge and seeing of liberation of śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing should train in the perfection of wisdom. Bodhisattva great beings who want to surpass the concentrations, meditative stabilizations, and absorptions of śrāvakas and pratyekabuddhas by producing a single thought with associated rejoicing should train in the perfection of wisdom.
“Bodhisattva great beings who, for the sake of all beings, want giving even a little gift to become immeasurable and incalculable by turning it over to all-knowledge with skillful means should train in the perfection of wisdom. Similarly, bodhisattva great beings who, for the sake of all beings, want even the little morality they have guarded, the little patience they have developed, the little effort they have exerted, the little concentration they have become absorbed in, and the little wisdom they have developed to become immeasurable and incalculable by turning them over to all-knowledge with skillful means should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings [F.13.b] practicing the perfection of giving should train in the perfection of wisdom. Similarly, bodhisattva great beings practicing the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to thoroughly establish a buddha’s body should train in the perfection of wisdom. If they want to acquire the thirty-two major marks and the eighty minor signs of a great person, they should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to be born in the buddha’s line should train in the perfection of wisdom. Bodhisattva great beings who want to step onto the heir apparent’s level, and want never to be without the buddhas and bodhisattvas, should train in the perfection of wisdom.
“Moreover, Śāriputra, were bodhisattva great beings to feel this longing—‘May I be richly endowed with the wholesome roots with which I will respect, revere, honor, and worship the tathāgatas, the worthy ones, the perfectly complete lord buddhas’—they should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to satisfy all the desires of all beings with requirements such as food, drink, flowers, perfume, garments, flower garlands, incense, powders, creams, bedding, seats, houses, money, grain, medicines for relief of sickness, ornaments, jewels, gems, beryl, conch shells, crystals,35 [F.14.a] corals, parks, and kingdoms should train in the perfection of wisdom. Moreover, Śāriputra, bodhisattva great beings who want to establish all beings in a world as vast as the dharma-constituent and as far reaching as the space element36 in the perfection of giving, and who want to establish them in the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom, should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to make a single wholesome thought of awakening inexhaustible until reaching complete awakening at the site of awakening should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who think, ‘May the buddhas in the ten directions praise me,’ should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want, [F.14.b] through a single production of the thought,37 to approach as many world systems in the eastern direction as there are sand particles in the Gaṅgā River should train in the perfection of wisdom. Similarly, bodhisattva great beings who want, through a single production of the thought, to approach as many world systems as there are sand particles in the Gaṅgā River in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, and below and above, should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want by uttering a single sound to instruct as many world systems in the eastern direction as there are sand particles in the Gaṅgā River should train in the perfection of wisdom. Similarly, bodhisattva great beings who want by uttering a single sound to instruct as many world systems as there are sand particles in the Gaṅgā River in each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, and below and above, should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to ensure that the line of buddhas will be unbroken should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to stand in inner emptiness should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to stand in outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, the emptiness of the compounded, the emptiness of the uncompounded, the emptiness of what transcends limits, the emptiness of no beginning and no end, the emptiness of nonrepudiation,38 the emptiness of a basic nature, the emptiness of all dharmas, the emptiness of its own mark, the emptiness of not apprehending,39 the emptiness of a nonexistent thing, the emptiness of an intrinsic nature, and the emptiness that is the nonexistence of an intrinsic nature should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to comprehend the suchness of all dharmas, the suchness of the dharma-constituent, and the suchness of the very limit of reality should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to know how many tiny particles of earth there are in the great billionfold world system; who want to know the tiny particles of water [F.15.a] in the oceans, torrents, lakes, ponds, wells, and rivulets; who want to know the tiny particles of fire; and who want to know the tiny particles of wind in all the world systems in the great billionfold world system should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to blow out with one puff of breath the fire in the great billionfold world system when the eon is burning up should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to blunt with the tip of one finger the force of the whirling, shaking circle of wind as it is circulating in the great billionfold world system, rocking, scattering, and pervasively shaking every mountain and the entire earth starting with the axial mountain Sumeru, the great Sumeru, the encircling mountain ranges, and the great encircling mountain ranges should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings thinking, ‘I should toss immeasurable world systems by bundling up every mountain there is in the great billionfold world system—the axial mountain Sumeru, the great Sumeru, the encircling mountain ranges, the great encircling mountain ranges, and so on—with a single strand of hair,’ should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want their single cross-legged posture to expand into and fill up the space of the great billionfold world system in its entirety should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings [F.15.b] who want with a single begging bowl to distribute food to each of40 the lord buddhas, together with their śrāvaka saṅghas, in as many world systems as there are sand particles in the Gaṅgā River to the east should train in the perfection of wisdom; and similarly, bodhisattva great beings who want to respect, want to revere, want to honor, and want to worship those tathāgatas, worthy ones, perfectly complete buddhas with clouds of flowers, incense, perfumes, garlands of flowers, creams, aromatic powders, clothes, parasols, flags, and banners should train in the perfection of wisdom. Similarly, bodhisattva great beings who want with a single alms bowl to distribute food to each of the lord buddhas, together with their śrāvaka saṅghas, in each of as many world systems as there are sand particles in the Gaṅgā River to the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, and below and above, and similarly want to respect, want to revere, want to honor, and want to worship with clouds of flowers, incense, perfumes, garlands of flowers, creams, aromatic powders, clothes, parasols, flags, and streamers those tathāgatas, worthy ones, perfectly complete buddhas should train in the perfection of wisdom. [B2]
“Moreover, Śāriputra, bodhisattva great beings who want to establish beings in as many world systems as there are sand particles in the Gaṅgā River to the east in the aggregate of morality; who want to establish them in [F.16.a] the aggregate of meditative stabilization, in the aggregate of wisdom, in the aggregate of liberation, and in the aggregate of knowledge and seeing of liberation; and similarly want to establish them in the result of stream enterer, once-returner, and non-returner, in the state of a worthy one, in a pratyekabuddha’s awakening, up to in the element of nirvāṇa without any aggregates left behind should train in the perfection of wisdom. As with the east, also connect this with as many world systems as there are sand particles in the Gaṅgā River in the south, west, and north, in the intermediate directions to the northeast, southeast, southwest, and northwest, and below and above.
“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should know, when giving a gift, that having given such a gift there is a great result: having given such a gift, they will be born in great sāla tree–like royal families, and similarly in great sāla tree–like brahmin families, and in great sāla tree–like business families; having given such a gift they will be born among the Cāturmahārājika gods, and similarly, born among the gods of Trāyastriṃśa, Yāma, Tuṣita, and Nirmāṇarati; having given such a gift, they will reach the first concentration, and similarly reach the second concentration and the third concentration; having given such a gift they will reach the fourth concentration; having given such a gift they will reach the station of the nonperception absorption; having given such a gift they will reach [F.16.b] the station of the endless-space absorption, and similarly, having given such a gift, they will reach the station of endless consciousness and the station of the nothing-at-all absorption; having given such a gift they will reach the station of the neither perception nor nonperception absorption; and having given such a gift they will acquire the thirty-seven dharmas on the side of awakening, and similarly they will reach the result of stream enterer, and reach the result of once-returner, the result of non-returner, and the state of a worthy one.
“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should know that a gift thus given with skillful means completes the perfection of giving, and similarly completes the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom.”
The Lord having spoken thus, venerable Śāriputra then inquired of him, “How, Lord, does the perfection of giving become complete when bodhisattva great beings are giving a gift? How do the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom become complete when bodhisattva great beings are giving a gift?”
Venerable Śāriputra having thus inquired, the Lord said to him, “Śāriputra, the perfection of giving is completed by way of the purity of the three spheres, not apprehending a gift, giver, or recipient; the perfection of morality is completed because no downfall is incurred and no compounded downfall is incurred; [F.17.a] the perfection of patience is completed because of not being disturbed; the perfection of perseverance is completed because of not expending physical or mental effort; the perfection of concentration is completed because of not being distracted and not constructing any ideas; and the perfection of wisdom is completed by way of not apprehending the knowledge of all dharmas. Thus, Śāriputra, when bodhisattvas give a gift like that,41 the six perfections are completed. Similarly all six perfections are completed in the perfection of morality, and similarly all six perfections are completed in the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to acquire all the buddha qualities of the past, future, and present lord buddhas should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to transcend all compounded and uncompounded phenomena should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to comprehend the suchness of all past, future, and present dharmas, and similarly, who want to reach the dharma-constituent, the limit of the absence of production,42 should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to be foremost among śrāvakas and pratyekabuddhas [F.17.b] should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to be attendants of the lord buddhas should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to be in the inner circle of the lord buddhas should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to be in the inner retinue of the lord buddhas should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to have a large retinue should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to purify a donation should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to stop miserly thoughts should train in the perfection of wisdom, and similarly, those who want to prevent immoral thoughts from arising, who want to prevent malicious thoughts from arising, who want to quit having lazy thoughts, who want to quit having distracted thoughts, and who want to quit having confused thoughts should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to establish all beings in the bases of meritorious action arisen from giving, and who want to establish all beings in the bases of meritorious action arisen from morality, arisen from meditation, that accompany service, and arisen from material things should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to produce the five eyes should train in the perfection of wisdom. And what are the five eyes? They are [F.18.a] the flesh eye, divine eye, wisdom eye, dharma eye, and buddha eye. If they want to produce them, they should train in the perfection of wisdom. Moreover, Śāriputra, bodhisattva great beings who want to see with their divine eye as many buddhas and lords as there are sand particles in the Gaṅgā River to the east should train in the perfection of wisdom, and similarly, if they want to see with their divine eye as many buddhas and lords as there are sand particles in the Gaṅgā River in the south, west, and north, in the intermediate directions to the northeast, southeast, southwest and northwest, and below and above they should train in the perfection of wisdom. If they want to hear with their divine ear the doctrine those buddhas and lords explain they should train in the perfection of wisdom, and if they want to comprehend with their mind the thought of those buddhas and lords exactly as it is they should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to hear the entire doctrine that the lord buddhas in all world systems in all ten directions explain, and having heard it take it up perfectly by applying the power of memory uninterruptedly, and who do not want any to be lost up until they awaken to unsurpassed, perfect, complete awakening should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to see the buddhafields of past buddhas and lords, and of future buddhas and lords as well, and who want to see the buddhafields of present buddhas and lords now dwelling and maintaining themselves [F.18.b] in world systems in all ten directions should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to master all that the tathāgatas have taught in discourses, melodious narrations, predictions, verses, summaries, introductions, accounts, birth stories, expanded texts, marvels, tales, and expositions, and what has not been heard by śrāvakas or pratyekabuddhas, should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to take up all that the lord buddhas in the eastern direction have said, are saying, and will say, who want to bear it in mind, who want to read it aloud, and similarly who want to practice it and want to elaborate upon it in detail for others, should train in the perfection of wisdom. Similarly, if they want to take up all that the lord buddhas in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, below and above, have said, are saying, and will say, want to bear it in mind, want to read it aloud, and similarly want to practice it and want to elaborate upon it in detail for others, they should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to shine down on the blinding darkness where the sun and moon do not shine, [F.19.a] in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, should train in the perfection of wisdom. Similarly, if they want to shine light down on the blinding darkness where the sun and moon do not shine, in as many world systems as there are sand particles in the Gaṅgā River in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, below and above, they should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to proclaim to all the beings born in various buddhafields in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River the word Buddha, the word Dharma, and the word Saṅgha, and who want to establish them in right view, should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to proclaim the words Buddha, Dharma, and Saṅgha and establish in right view beings in as many world systems as there are sand particles in the Gaṅgā River in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, below and above, where there is no sound of the words Buddha, Dharma, Saṅgha, or right view, should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want beings who are blind, in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, to see shapes with their eyes through their might should train in the perfection of wisdom. Similarly, [F.19.b] thinking, ‘May those who are deaf hear sounds with their ears, those who have gone mad regain their senses, the naked be clothed, hungry beings have their fill, the thirsty quench their thirst, beings who are stuck in terrible forms of life be freed from all the terrible forms of life and gain birth as humans, and may I establish the immoral in the aggregate of morality’; and similarly, thinking, ‘May I establish those who are not stabilized in meditation in the aggregate of meditative stabilization, in the aggregate of wisdom, in the aggregate of liberation, and in the aggregate of knowledge and seeing of liberation’; and thinking, ‘May I establish those who do not see the truths in the result of stream enterer’; and thinking, ‘May I establish them in the result of once-returner, the result of non-returner, the state of a worthy one, in a pratyekabuddha’s awakening, and in unsurpassed, perfect, complete awakening,’ they should train in the perfection of wisdom.
“Similarly, bodhisattva great beings who want beings who are blind, in as many world systems as there are sand particles in the Gaṅgā River in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, below and above, to see shapes with their eyes through their might should train in the perfection of wisdom. Similarly, thinking, ‘May those who are deaf hear sounds with their ears, those who have gone mad regain their senses, the naked be clothed, hungry beings have their fill, the thirsty quench their thirst, beings who are stuck in terrible forms of life be freed from all the terrible forms of life and gain birth as humans, and may I establish the immoral in the aggregate of morality’; and similarly, thinking, ‘May I establish those who are not stabilized in meditation in the aggregate of meditative stabilization, [F.20.a] in the aggregate of wisdom, in the aggregate of liberation, and in the aggregate of knowledge and seeing of liberation’; and thinking, ‘May I establish those who do not see the truths in the result of stream enterer’; and thinking, ‘May I establish them in the result of once-returner, the result of non-returner, the state of a worthy one, in a pratyekabuddha’s awakening, and in unsurpassed, perfect, complete awakening,’ they should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings who want to train in the tathāgatas’ way of carrying themselves should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this: ‘When, oh when, will I look down as an elephant looks? How will it come to be that I will walk on the earth without my feet touching it by the measure of four fingers?’ Thinking thus, they should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this as well: ‘How will it come to be that I, surrounded by and at the head of many hundred thousand one hundred million billion Cāturmahārājika gods, and Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Paranirmitavaśavartin, Brahmapurohita, Brahmakāyika, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhatphala, Śuddhāvāsa,43 Sudṛśa, Sudarśana, Avṛha, Atapa, and Akaniṣṭha gods, go forth to the site of awakening?’ Thinking thus, they should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this as well: ‘How will it come to be that the Cāturmahārājika gods, up to the Akaniṣṭha class, spread out my seat at the root of the tree at the site of awakening?’ Thinking thus, they should train in the perfection of wisdom. [F.20.b]
“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this as well: ‘How will it come to be that this region of the earth on which I will fully awaken to unsurpassed, perfect, complete awakening, and walk, stand, sit, or lie down, become all diamond?’ Thinking thus, they should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this as well: ‘How will it come to be that on that very day that I go forth I will fully awaken, on that very day, to unsurpassed, perfect, complete awakening, and, having fully awakened on that very day, that I will turn the wheel of the Dharma so that, having turned it, dust-free and stainless, the Dharma eye of countless beings beyond measure will become clear about the dharmas, countless beings beyond measure will stop appropriating anything and their minds will become freed from outflows, and countless beings beyond measure will not turn back from unsurpassed, perfect, complete awakening?’ Thinking thus, they should train in the perfection of wisdom.
“Moreover, Śāriputra, bodhisattva great beings practicing the perfection of wisdom should contemplate like this as well: ‘How will I come to have a community of countless śrāvakas beyond measure? How through my one single teaching of the Dharma will countless beings beyond measure [F.21.a] become worthy ones in one sitting, become bodhisattvas in one sitting,44 become bodhisattvas who will not turn back from unsurpassed, perfect, complete awakening? How will I come to have an infinite community of bodhisattvas, a measure of life that is infinite, and infinite splendid light?’ Thinking thus, they should train in the perfection of wisdom.
“Bodhisattva great beings thinking, ‘How will there come to be not even the sound of the words greed, hatred, and confusion in any way at all in that buddhafield where I fully awaken to unsurpassed, perfect, complete awakening?’ should train in the perfection of wisdom.
“Bodhisattva great beings thinking, ‘How will all beings in that buddhafield where I fully awaken to unsurpassed, perfect, complete awakening come to be endowed with the form of wisdom that knows “giving is good, discipline is good, restraint is good, celibacy is good, nonviolence toward all creatures and spirits is good”?; bodhisattva great beings thinking, ‘After I have passed into complete nirvāṇa, how will it come to be that there are not even the words disappearance of the good Dharma?’; bodhisattva great beings thinking, ‘How will it come to be that just from hearing my name beings present in as many world systems as there are sand particles in the Gaṅgā River become assured of unsurpassed, perfect, complete awakening?’—they should train in the perfection of wisdom.
“Śāriputra, at the time a bodhisattva great being practicing the perfection of wisdom produces these good qualities, then the Four Mahārājas [F.21.b] present in the great billionfold world system are enraptured and think as follows: ‘Just as the Four Mahārājas of yore presented begging bowls to the tathāgatas, the worthy ones, the perfectly complete buddhas of yore, we too will present four begging bowls to this bodhisattva, this great being.’ The Trāyastriṃśa gods, along with the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin gods, are enraptured as well and think, ‘With this the hosts of asuras will decline and the hosts of gods will flourish, so we will make attendants available for this bodhisattva, this great being.’ And the gods in the great billionfold world system, from the Mahābrahmās and Brahmakāyika, and all the Brahmās up to Akaniṣṭha, are enraptured and think, ‘We will request this bodhisattva, this great being, awakened to complete awakening, to turn the wheel of the Dharma.’
“Moreover, Śāriputra, at the time a bodhisattva great being practicing the perfection of wisdom prospers with the six perfections, the sons and daughters of good families are enraptured as well and think, ‘Let us become the mother and father, wife, son, friend, kinsman, and blood relative of that great being.’ The Four Māhārājas and the Trāyastriṃśa gods, as well as the gods up to the Akaniṣṭha gods, are enraptured and think, ‘In order to [F.22.a] definitely join beings to awakening the bodhisattva great being is celibate, not conjoined with the qualities that fetter.’ They make the prayer, ‘Starting from when I first produce the thought of awakening, I will be celibate, I will not be noncelibate. And why? Because pursuing sense objects becomes a block even to birth in the world of Brahmā, so it goes without saying it is a block to unsurpassed, perfect, complete awakening. Therefore, having gone forth to homelessness, I will fully awaken to unsurpassed, perfect, complete awakening just as a celibate person, not as a noncelibate person.’ Hence, they shun sexual intercourse.”
The Lord having spoken thus, venerable Śāriputra then asked him, “Lord, do bodhisattva great beings definitely have to be with parents, wives, sons, friends, kinsmen, and blood relatives?”
Venerable Śāriputra having asked this, the Lord said to him, “Śāriputra, some bodhisattva great beings definitely come with parents, a wife, and sons. Some bodhisattva great beings embrace celibacy starting from when they first produce the thought of awakening, always remaining unmarried persons practicing the bodhisattva practices until they fully awaken to unsurpassed, perfect, complete awakening. Some bodhisattva great beings, through skillful means, in order to bring beings to maturity, make use of the five sorts of sense objects and then go forth [F.22.b] from the harem45 and fully awaken to unsurpassed, perfect, complete awakening. Śāriputra, some bodhisattva great beings gain a standing in the deep perfection of wisdom and, separated from the desire realm afflictions, in order to bring beings to maturity, make a show of taking to46 the five sorts of sense objects, but they do not make use of them. To illustrate, Śāriputra, a clever, well-trained magician or magician’s apprentice with knowledge of magic spells and magic performance conjures up the five sorts of sense objects and makes a show of themselves dallying with, enjoying, and acting gratified by the five sorts of sense objects. What do you think, Śāriputra, does that magician or magician’s apprentice make use of those five sorts of sense objects?”
“Similarly, Śāriputra,” said the Lord, “bodhisattva great beings, through skillful means, make use of those five sorts of sense objects in order to bring beings to maturity, and still those bodhisattva great beings are not contaminated by those sense objects. Alternatively, bodhisattva great beings speak disparagingly of sense objects: ‘Sense objects are ablaze, disgusting, murderous, and against you.’ So, Śāriputra, bodhisattva great beings take to these sorts of sense objects in order to bring beings to maturity.”
This was the second chapter, “Production of the Thought,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
Colophon
The Noble Perfection of Wisdom in Eighteen Thousand Lines is completed. It has been translated, proofed, and prepared for publication by the Indian preceptors Jinamitra, Surendrabodhi, Yeshé Dé, and so on.1131
Abbreviations
| AAV | Āryavimuktisena (’phags pa rnam grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (Āryapañcaviṃśatisāhasrikāprajñā-pāramitopadeśaśāstrābhisamayālaṃkārakārikāvārttika). |
|---|---|
| AAVN | Āryavimuktisena. Abhisamayālamkāravrtti (mistakenly titled Abhisamayālaṅkāravyākhyā). Nepal German Manuscript Preservation Project A 37/9, National Archives Kathmandu Accession Number 5/55. The numbers follow the page numbering of Sparham’s undated, unpublished transliteration of the part of the manuscript not included in Pensa 1967. |
| Abhisamayālaṃkāra | shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba tshig le’ur byas pa (Abhisamayālaṃkāra-nāma-prajñāpāramitopadeśaśāstrakārikā) [The Ornament for the Clear Realizations]. Numbering of the verses as in the Unrai Wogihara edition: Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. |
| Amano | Amano, Koei H. Abhisamayālaṃkāra-kārikā-śāstra-vivṛti. |
| Aṣṭa | Aṣṭasāhasrikāprajñāpāramitā. Page numbers are Wogihara (1973) that includes the edition of Mitra (1888). |
| Buddhaśrī | shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñāpāramitāsaṃcayagāthāpañjikā). |
| Bṭ1 | Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [Bṛhaṭṭīkā]. |
| Bṭ3 | Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśa-sāhasrikāprajñāpāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. English translation in Sparham 2022. |
| C | Choné (co ne) Kangyur and Tengyur. |
| D | Degé (sde dge) Kangyur and Tengyur. |
| Edg | Buddhist Hybrid Sanskrit Dictionary. |
| Eight Thousand | Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. |
| GRETIL | Göttingen Register of Electronic Texts in Indian Languages. |
| Ghoṣa | Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. |
| Gilgit | Gilgit Buddhist Manuscripts. |
| GilgitC | Edward Conze, ed. and trans. The Gilgit Manuscript of the Aṣṭādaśasāhasrikāprajñāpāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya. |
| Gyurme (khri pa) | Gyurme Dorje. The Transcendent Perfection of Wisdom in Ten Thousand Lines. |
| H | Lhasa (zhol) Kangyur and Tengyur. |
| K | Peking (Kangxi) Kangyur and Tengyur. |
| LC | Lokesh Candra. Tibetan Sanskrit Dictionary. |
| LSPW | Conze, Edward. The Large Sutra on Perfection Wisdom (Conze 1984). |
| MDPL | Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. |
| MQ | Conze, Edward and Shotaro Iida. “Maitreya’s Questions” in the Prajñāpāramitā. |
| MW | Monier-Williams, M. A. A Sanskrit–English dictionary etymologically and philologically arranged with special reference to cognate Indo-European languages. |
| Mppś | Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). |
| Mppś English | Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. |
| Mvy | Mahāvyutpatti (bye brag tu rtogs par byed pa chen po). |
| N | Narthang (snar thang) Kangyur and Tengyur. |
| NAK | National Archives Kathmandu. |
| NGMPP | Nepal German Manuscript Preservation Project. |
| PSP | Pañcaviṃśatisāhasrikā Prajñāpāramitā. |
| RecA | Skt and Tib editions of Recension A in Yuyama 1976. |
| RecAs | Sanskrit Recension A in Yuyama 1976. |
| RecAt | Tibetan Recension A in Yuyama 1976. |
| S | Stok Palace (stog pho brang bris ma) Kangyur. |
| Skt | Sanskrit. |
| Subodhinī | Attributed to Haribhadra. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratnaguṇasaṃcayagāthā-pañjikānāma) [“Easy Pañjikā”]. |
| Thempangma | bka’ ’gyur rgyal rtse’i them spang ma. |
| Tib | Tibetan. |
| Toh | Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons (bkaḥ-ḥgyur and bstan-ḥgyur). |
| Wogihara | Unrai Wogihara. Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. |
| Z | Zacchetti, Stefano. In Praise of the Light. |
| brgyad stong pa | shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭasāhasrikāprajñāpāramitā) [Eight Thousand]. |
| khri brgyad stong pa | shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭādaśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Eighteen Thousand Lines]. |
| khri pa | shes rab kyi pha rol tu phyin pa khri pa (Daśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Ten Thousand Lines, Toh 11]. |
| le’u brgyad ma | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Haribhadra’s “Eight Chapters”]. Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib vol. letter, followed by the folio and line number. |
| nyi khri | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. |
| rgyan snang | Haribhadra. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭasāhasrikāprajñāpāramitā-vyākhyānābhisamayālaṃkārālokā) [Illumination of the Abhisamayālaṃkāra]. |
| ŚsPK | Śatasāhasrikāprajñaparamitā. |
| ŚsPN3 | Śatasāhasrikāprajñaparamitā NGMPP A 115/3, NAK Accession Number 3/632. Numbering of the scanned pages. |
| ŚsPN4 | Śatasāhasrikāprajñaparamitā NGMPP B 91/3, NAK Accession Number 3/633. Numbering of the scanned pages. |
| ŚsPN4/2 | Śatasāhasrikāprajñaparamitā NGMPP B 91/3, NAK Accession Number 3/633 (part two). Numbering of the scanned pages. |
| ’bum | shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib letter in italics of the vol., followed by the folio and line number. |
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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Ānandajyoti Bikkhu. Maps of Ancient Buddhist India. Revised May 2013.
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Banerjea, Jitendra Nath. “The ‘Webbed Fingers’ of Buddha.” The Indian Historical Quarterly 6, no. 4 (December 1930): 717–27.
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Chodron, Gelongma Karma Migme (no date). Mahāyānasaṃgraha (La Somme du Grand Véhicule d’Asaṅga) by Étienne Lamotte. Vol. 2, Translation and Commentary. Gampo Abbey, Nova Scotia, n.d. English translation of Lamotte 1938.
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Conze, Edward, ed. (no date). Ms. Cambridge Add. 1628 (abhisamayālaṃkāra, pañcaviṃśatisāhasrikāprajñāpāramitā) with various additions. Photocopy of typed manuscript.
———(1984). The Large Sutra on Perfection Wisdom. Berkeley: University of California Press, 1975. First paperback printing, 1984.
———(1978). The Prajñāpāramitā Literature. Tokyo: The Reiyukai, 1978.
———(1973a). Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.
———(1973b). The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, CA: Four Seasons Foundation, 1973.
———, ed. and trans. (1962). The Gilgit Manuscript of the Aṣṭādaśa-sāhasrikāprajñāpāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya. Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1962.
———, ed. (1954). Abhisamayālaṅkāra. Serie Orientale Roma 6. Rome: Is.M.E.O, 1954.
Conze, Edward, and Shotaro Iida. “ ‘Maitreya’s Questions’ in the Prajñāpāramitā.” In Mélanges d’India a la Mémoire de Louis Renou, 229–42. Paris: Éditions E. de Boccard, 1968.
Critical Pāli Dictionary Online. University of Cologne. Accessed 24 February, 2022.
Das, Sarat Candra. Tibetan–English Dictionary. Calcutta, 1902. Reprint, New Delhi: 1985.
de Jong, J. W. Nāgārjuna, Mūlamadhyamakakārikāḥ. Madras, India: Adyar Library and Research Centre, 1977.
Dharmachakra Translation Committee, trans. (2013). The Play in Full (Lalitavistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.
———, trans. (2020a). The Application of Mindfulness of the Sacred Dharma (Saddharmasmṛtyupasthāna, Toh 287). 84000: Translating the Words of the Buddha, 2020.
———, trans. (2020b). The Questions of Sāgaramati (Sāgaramatiparipṛcchā, Toh 152). 84000: Translating the Words of the Buddha, 2020.
———, trans. (2022). The Heart of the Perfection of Wisdom, the Blessed Mother (Bhagavatīprajñāpāramitāhṛdaya, Toh 21). 84000: Translating the Words of the Buddha, 2022.
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Goldstein, Melvyn. A New Tibetan English Dictionary of Modern Tibetan. University of California Press, 2001.
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