The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 24: Unlimited
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 24: Unlimited
Then it occurred to Śatakratu, head of the gods, to think, “I will magically create flowers in order to worship this rain of Dharma being expounded by the elder Subhūti, and we will strew those flowers near, strew them in front, and strew them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom.” And it occurred to all the Cāturmahārājika gods, up to the Akaniṣṭha class, as many as are stationed in the great billionfold world system, to think, “We will magically create flowers in [F.259.b] order to worship this rain of Dharma being expounded by the elder Subhūti, and will strew those flowers near, strew them in front, and strew them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom.” Then Śatakratu, head of the gods, and all the Cāturmahārājika gods, up to the Akaniṣṭha class, as many as are stationed in the great billionfold world system, did magically create coral tree flowers and strewed them near, strewed them in front, and strewed them around the lord buddhas, the community of bodhisattva great beings, the monks, the elder Subhūti, and the perfection of wisdom. Immediately after Śatakratu, head of the gods, and the gods up to the Akaniṣṭha class had strewed those flowers, they matted together and spread out over the great billionfold world system and stayed there suspended in the sky, a second story of flowers delightful and pleasing to the mind.
Then it occurred to the elder Subhūti to think, “I have never before in all the abodes of the gods seen flowers issue forth like these the gods have strewed. These flowers the gods have strewed have not grown on branches, have not grown in water, and have not grown in meadows. These flowers have been magically created. These flowers the gods have strewed are mind made; they have not grown on branches.”
Śatakratu, head of the gods, said to venerable Subhūti, “Venerable monk Subhūti, these flowers are not mind made, [F.260.a] and they have not grown on branches; these flowers have not come about.”
Subhūti said, “Kauśika, you say, ‘These flowers are not mind made, have not grown on branches; these flowers have not come about.’ What have not come about, Kauśika, are not flowers.”
Śatakratu then asked, “Venerable monk Subhūti, is it just these passing flowers that have not come about, or has form also not come about, and have feeling, perception, volitional factors, and consciousness also not come about?”
“Kauśika,” replied Subhūti, “it is not just these passing flowers that have not come about. Kauśika, form also has not come about, and what has not come about is not form. Kauśika, feeling … perception … volitional factors … and consciousness has not come about, and what has not come about is not consciousness.
“Kauśika, the eyes have not come about, and what have not come about are not the eyes. Kauśika, the ears … the nose … the tongue … the body … and the thinking mind has not come about, and what has not come about is not thinking mind.
“Kauśika, the earth element has not come about, and what has not come about is not the earth element. Kauśika, the water element … the fire element … the wind element … the space element … and the consciousness element has not come about, and what has not come about is not the consciousness element. [F.260.b]
“Kauśika, the perfection of giving has not come about, and what has not come about is not the perfection of giving. Kauśika, the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom has not come about, and what has not come about is not the perfection of wisdom.
“Kauśika, inner emptiness has not come about, and what has not come about is not inner emptiness. Kauśika, up to the emptiness that is the nonexistence of an intrinsic nature has not come about, and what has not come about is not the emptiness that is the nonexistence of an intrinsic nature.
“Kauśika, the applications of mindfulness have not come about, and what have not come about are not the applications of mindfulness. Similarly, Kauśika, the right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … and the eightfold noble path has not come about, and what has not come about is not the eightfold noble path. Similarly, Kauśika, the ten powers … the four fearlessnesses … the four detailed and thorough knowledges … and the eighteen distinct attributes of a buddha have not come about, and what have not come about are not the buddhadharmas.
“Kauśika, the result of stream enterer has not come about, and what has not come about is not the result of stream enterer. Kauśika, the result of once-returner … the result of non-returner … the state of a worthy one … and the state of a pratyekabuddha has not come about, and what has not come about is not the state of a pratyekabuddha.
“Kauśika, all-knowledge … the knowledge of path aspects … [F.261.a] up to the knowledge of all aspects has not come about, and what has not come about is not the knowledge of all aspects.
“Kauśika, a stream enterer … a once-returner … a non-returner … a worthy one … a pratyekabuddha … and a tathāgata, worthy one, perfectly complete buddha has not come about, and what has not come about is not a tathāgata, worthy one, perfectly complete buddha.”
Then it occurred to Śatakratu, head of the gods, to think, “Yes! The elder Subhūti is profoundly wise in that he does not contradict designation and gives instruction in the true nature of dharmas.”
Then the Lord said to Śatakratu, head of the gods, “Exactly so, Kauśika, exactly so! Subhūti is profoundly wise in that he does not contradict designation and gives instruction in the true nature of dharmas.”
Śatakratu, head of the gods, then asked the Lord, “How does the elder Subhūti not contradict designation and give instruction in the true nature of dharmas?”
“Kauśika,” the Lord replied, “form is a mere designation, and that mere designation is the true nature of dharmas, so Subhūti gives instruction in it without contradicting it. Kauśika, feeling … perception … volitional factors … and consciousness is a mere designation, and that mere designation is the true nature of dharmas, so Subhūti does not contradict it and gives instruction in the true nature of dharmas. And why? Because the true nature of dharmas is not contradicted, and what is not contradicted, that the elder Subhūti gives instruction in and that he does not contradict.
“Similarly, Kauśika, the constituents and sense fields; and similarly, the perfection of giving … [F.261.b] the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom … ; and similarly, inner emptiness … up to the emptiness that is the nonexistence of an intrinsic nature … ; and similarly, the applications of mindfulness … the right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … the eightfold noble path … the ten powers … the fearlessnesses … the detailed and thorough knowledges … and the eighteen distinct attributes of a buddha … ; and similarly, the result of stream enterer … the result of once-returner … the result of non-returner … the state of a worthy one … and the state of a pratyekabuddha … ; and similarly, a stream enterer is a mere designation. Kauśika a once-returner … a non-returner … a worthy one … a pratyekabuddha … and a tathāgata, worthy one, perfectly complete buddha is a mere designation, and that mere designation is the true nature of dharmas, so Subhūti, while giving instruction, does not contradict it. And why? Because the true nature of dharmas is not contradicted, and what is not contradicted, that the elder Subhūti gives instruction in and that he does not contradict. Therefore, Kauśika, Subhūti does not contradict designation and he gives instruction in the true nature of dharmas.”
Subhūti then said, “Exactly so, Kauśika, it is exactly as the Lord has taught—all dharmas are mere designations. Kauśika, bodhisattva great beings, having thus understood how all dharmas are mere designations, should train in the perfection of wisdom.
“Kauśika, bodhisattva great beings training like that [F.262.a] do not train in form, and they do not train in feeling, perception, volitional factors, or consciousness. And why? Because they do not see the form in which they train, and they do not see the feeling, perception, volitional factors, or consciousness in which they train.
“Kauśika, bodhisattva great beings training like that do not train in the perfection of giving. And why? Because they do not see the perfection of giving in which they train. Similarly, they do not train in the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … or the perfection of wisdom. And why? Because they do not see the perfection of wisdom in which they train.
“They also do not train in inner emptiness, up to they do not train in the emptiness that is the nonexistence of an intrinsic nature. And why? Because they do not see the inner emptiness in which they train, up to they do not see the emptiness that is the nonexistence of an intrinsic nature.
“They also do not train in the applications of mindfulness. They also do not train in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers, fearlessnesses, detailed and thorough knowledges, up to or eighteen distinct attributes of a buddha. They do not train in the result of stream enterer, result of once-returner, result of non-returner, state of a worthy one, or state of a pratyekabuddha. They do not train [F.262.b] in the knowledge of all aspects. And why? Because they do not see, up to the knowledge of all aspects in which they train.”
Then Śatakratu, head of the gods, inquired of venerable Subhūti, “Venerable monk Subhūti, why do bodhisattva great beings not see form, and why do bodhisattva great beings not see feeling, perception, volitional factors, or consciousness? Similarly, why do they not see the constituents, sense fields, dependent originations, perfections, emptinesses, or the dharmas on the side of awakening? Why do they not see the ten powers, fearlessnesses, detailed and thorough knowledges, or eighteen distinct attributes of a buddha? Why do they not see … up to the knowledge of all aspects?”
“Kauśika,” replied Subhūti, “it is because form is empty of form, and feeling … perception … volitional factors … and consciousness is empty of consciousness. Similarly, the constituents … the sense fields … the dependent originations … the perfections … the emptinesses … and the dharmas on the side of awakening are empty of the dharmas on the side of awakening. The ten powers … the fearlessnesses … the detailed and thorough knowledges … and the eighteen distinct attributes of a buddha are empty of the distinct attributes of a buddha. Up to the knowledge of all aspects is empty of the knowledge of all aspects.
“And why? Kauśika, it is because the emptiness of form does not train in the emptiness of form, up to the emptiness of the knowledge of all aspects does not train in the emptiness of the knowledge of all aspects.
“Kauśika, [F.263.a] those who do not train in emptiness train in emptiness without making a division into two. They train in the emptiness of form without making a division into two. Similarly, they train in … up to the knowledge of all aspects without making a division into two.
“Kauśika, those who train in the emptiness of form without making a division into two, and those who train in … up to in the knowledge of all aspects396 without making a division into two, train in the perfection of giving without making a division into two. Similarly, they train in the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom without making a division into two.
“They train in inner emptiness without making a division into two. They train in the emptiness that is the nonexistence of an intrinsic nature without making a division into two.
“They train in the applications of mindfulness without making a division into two. They train in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path without making a division into two. They train in the ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha without making a division into two. They train in the result of stream enterer without making a division into two. They train in the result of once-returner, result of non-returner, state of a worthy one, state of a pratyekabuddha, buddhahood, and the knowledge of all aspects without making a division into two.
“Those who train in buddhahood and the knowledge of all aspects without making a division into two train in countless, infinite buddhadharmas.
“Those who train in countless, infinite buddhadharmas do not train in order to increase [F.263.b] or decrease form, and they do not train in order to increase or decrease feeling, perception, volitional factors, or consciousness. Similarly, they do not train in order to increase or decrease the constituents and sense fields, do not train in order to increase or decrease the dependent originations, do not train in order to increase or decrease the perfection of giving, and do not train in order to increase or decrease the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom. They do not train in order to increase or decrease the applications of mindfulness. Similarly, they do not train in order to increase or decrease the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path. They do not train in order to increase or decrease inner emptiness, do not train in order to increase or decrease … up to the emptiness that is the nonexistence of an intrinsic nature. They do not train in order to increase or decrease the ten powers, fearlessnesses, detailed and thorough knowledges, or knowledge of all aspects.
“Those who do not train in order to increase or decrease form, up to do not train in order to increase or decrease the knowledge of all aspects are those who do not train in order to get hold of or get rid of form; who do not train in order to get hold of or get rid of feeling, perception, volitional factors, or consciousness; and, similarly, who do not train in order to get hold of and get rid of … up to the knowledge of all aspects.” [F.264.a] [B20]
Śāriputra then asked, “Venerable Subhūti, why do bodhisattva great beings not train in order to get hold of or get rid of form; not train in order to get hold of or get rid of feeling, perception, volitional factors, or consciousness; and similarly, not train in order to get hold of or get rid of … up to the knowledge of all aspects?”
“Venerable Śāriputra,” replied Subhūti, “it is because there is no getting hold of form. And why? Because, based on inner emptiness,397 form does not get hold of form. Venerable Śāriputra, there is no getting hold of feeling … perception … volitional factors … or consciousness, either. And why? Because, based on inner emptiness, consciousness does not get hold of consciousness. Venerable Śāriputra, similarly, there is no getting hold of … up to the knowledge of all aspects. And why? Because, based on inner emptiness and outer emptiness, the knowledge of all aspects does not get hold of the knowledge of all aspects. Venerable Śāriputra, bodhisattva great beings thus training in the perfection of wisdom [F.264.b] by way of not getting hold of all dharmas will go forth to the knowledge of all aspects.”
“Venerable Subhūti, will bodhisattva great beings training thus, having trained in the perfection of wisdom, go forth to the knowledge of all aspects?” asked Śāriputra.
“Venerable Śāriputra,” replied Subhūti, “bodhisattva great beings training thus will, having trained in the perfection of wisdom by way of not getting hold of all dharmas, go forth to the knowledge of all aspects.”
“Venerable Subhūti, how will bodhisattva great beings thus training, having trained not in order to get hold of, and not in order to get rid of, all dharmas, go forth to the knowledge of all aspects?” asked Śāriputra.
“Venerable Śāriputra,” replied Subhūti, “bodhisattva great beings training in the perfection of wisdom do not see the production and stopping, acceptance and rejection, defilement and purification, or decrease and increase of form. And why? Because, Venerable Śāriputra, form does not exist through an intrinsic nature of form. Similarly, Venerable Śāriputra, bodhisattva great beings do not see the production and stopping, acceptance and rejection, defilement and purification, or decrease and increase of feeling … perception … volitional factors … or consciousness. And why? Because, Venerable Śāriputra, consciousness does not exist through an intrinsic nature of consciousness.
“Similarly, Venerable Śāriputra, bodhisattva great beings do not see the production and stopping, acceptance and rejection, defilement and purification, or decrease and increase of the constituents … the sense fields … the dependent originations … the perfections … the dharmas on the side of awakening … all the emptinesses … the powers … the fearlessnesses … the detailed and thorough knowledges … the meditative stabilizations … the dhāraṇī gateways … the eighteen distinct attributes of a buddha … or the knowledge of all aspects. And why? [F.265.a] Because, Venerable Śāriputra, the knowledge of all aspects does not exist through an intrinsic nature of the knowledge of all aspects.
“Venerable Śāriputra, bodhisattva great beings thus training in the nonproduction and nonstopping, nonacceptance and nonrejection, nondefilement and nonpurification, and nondecrease and nonincrease of all dharmas will, training in the perfection of wisdom by way of not training and not going forth, go forth to the knowledge of all aspects.”
Then Śatakratu, head of the gods, asked venerable Śāriputra, “Venerable monk Śāriputra, where should you look for the perfection of wisdom?”
“Kauśika,” replied Śāriputra, “you should look for the perfection of wisdom in Subhūti’s chapter.”
Śatakratu, head of the gods, then asked venerable Subhūti, “Venerable monk Subhūti, is it through your noble might, is it through your sustaining power that the noble Śāriputra has said, ‘Kauśika, you should look for the perfection of wisdom in Subhūti’s chapter’?”
“Kauśika, this is not my sustaining power, it is not my might,” replied Subhūti.
“Well then, venerable monk Subhūti, whose sustaining power, whose might is it?” asked Śatakratu.
“Kauśika, this is the Tathāgata’s sustaining power, it is the Tathāgata’s might,” replied Subhūti.
Śatakratu then asked, “Venerable monk Subhūti, given that all dharmas are without anything that sustains them, why do you say ‘this is the Tathāgata’s sustaining power, it is the Tathāgata’s might’?”
“Exactly so, Kauśika, exactly so!” replied Subhūti. “The Tathāgata cannot be apprehended in the true nature of dharmas that is without anything that sustains it, [F.265.b] nor can the Tathāgata be apprehended elsewhere than the true nature of dharmas that is without anything that sustains it. The true nature of dharmas that is without anything that sustains it cannot be apprehended in the Tathāgata, nor can the true nature of dharmas that is without anything that sustains it be apprehended elsewhere than the Tathāgata.
“Also, the Tathāgata cannot be apprehended in suchness, and suchness cannot be apprehended in the Tathāgata.398 The Tathāgata cannot be apprehended in the suchness of form, and the suchness of form cannot be apprehended in the Tathāgata. The Tathāgata cannot be apprehended in the true dharmic nature of form, and the true dharmic nature of form cannot be apprehended in the Tathāgata. The Tathāgata cannot be apprehended in the suchness of feeling … perception … volitional factors … or consciousness, and the suchness of consciousness cannot be apprehended in the Tathāgata. The Tathāgata cannot be apprehended in the true dharmic nature of consciousness, and the true dharmic nature of consciousness cannot be apprehended in the Tathāgata.
“Similarly, the Tathāgata cannot be apprehended in the suchness of the constituents, the sense fields, the dependent originations, the perfections, all the emptinesses, the dharmas on the side of awakening, the gateways to liberation, the powers, the fearlessnesses, the detailed and thorough knowledges, the eighteen distinct attributes of a buddha, up to or the knowledge of all aspects, and the suchness of … up to the knowledge of all aspects cannot be apprehended in the Tathāgata. The Tathāgata cannot be apprehended in the true dharmic nature of … up to the knowledge of all aspects, and the true dharmic nature of … up to the knowledge of all aspects cannot be apprehended in the Tathāgata.
“And why? Kauśika, it is because the true dharmic nature of the Tathāgata [F.266.a] is not conjoined with or disjoined from the true dharmic nature of form. Kauśika, the true dharmic nature of the Tathāgata is not conjoined with or disjoined from the true dharmic nature of feeling, perception, volitional factors, and consciousness. It is not conjoined with or disjoined from something other than the true dharmic nature of form. It is not conjoined with or disjoined from something other than the true dharmic nature of feeling, perception, volitional factors, and consciousness. It is not conjoined with or disjoined from the suchness of form. It is not conjoined with or disjoined from the suchness of feeling, perception, volitional factors, and consciousness. It is not conjoined with or disjoined from something other than the suchness of form. It is not conjoined with or disjoined from something other than the suchness of feeling, perception, volitional factors, and consciousness.
“Similarly, the true dharmic nature of the Tathāgata is not conjoined with or disjoined from the true dharmic nature of … up to the knowledge of all aspects; it is not conjoined with or disjoined from the suchness of … up to the knowledge of all aspects; it is not conjoined with or disjoined from something other than the true dharmic nature of … up to the knowledge of all aspects; and it is not conjoined with or disjoined from something other than the suchness of … up to the knowledge of all aspects.
“Thus, Kauśika, not conjoined with and not disjoined from all dharmas399—this is its might, this is its sustaining power, by way of no sustaining power.
“Kauśika, you asked, ‘Where should bodhisattva great beings look for the perfection of wisdom?’ Kauśika, they should not look for it in form, and they should not look for it [F.266.b] elsewhere than form. They should not look for it in feeling … perception … volitional factors … or consciousness, and they should not look for it elsewhere than consciousness. And why? Kauśika, it is because all dharmas—the perfection of wisdom, form, and feeling, perception, volitional factors, and consciousness—are not conjoined, are not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark.
“Furthermore, Kauśika, bodhisattva great beings should not look for the perfection of wisdom in the constituents … the sense fields … or the dependent originations. They should not look for it elsewhere than dependent originations. They should not look for it in the perfections … all the emptinesses … the dharmas on the side of awakening … the ten tathāgata powers … the fearlessnesses … the detailed and thorough knowledges … the eighteen distinct attributes of a buddha … up to the knowledge of all aspects. They should not look for it elsewhere than the knowledge of all aspects.
“And why? Kauśika, it is because the perfection of wisdom, the knowledge of all aspects, and the looking—all these dharmas are not conjoined, are not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark.
“And why? Kauśika, it is because form is not the perfection of wisdom, and there is no perfection of wisdom other than form. Similarly, feeling … perception … volitional factors … and consciousness [F.267.a] is not the perfection of wisdom, and there is no perfection of wisdom other than consciousness. Similarly, up to the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the knowledge of all aspects.
“Similarly, the suchness of form is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of form. The suchness of feeling … perception … volitional factors … and consciousness is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of consciousness. The suchness of … up to the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of the knowledge of all aspects.
“The true dharmic nature of form is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of form. The true dharmic nature of feeling … perception … volitional factors … and consciousness is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of consciousness. The true dharmic nature of … up to the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of the knowledge of all aspects.
“And why? Kauśika, it is because all these dharmas do not exist and cannot be apprehended. And given that all dharmas thus do not exist and cannot be apprehended, form is therefore not the perfection of wisdom, and there is no perfection of wisdom other than form. The suchness of form is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of form. The true dharmic nature of form [F.267.b] is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of form.
Connect this in the same way with the knowledge of all aspects is therefore not the perfection of wisdom, and there is no perfection of wisdom other than the knowledge of all aspects. The suchness of the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the suchness of the knowledge of all aspects. The true dharmic nature of the knowledge of all aspects is not the perfection of wisdom, and there is no perfection of wisdom other than the true dharmic nature of the knowledge of all aspects.”
Then Śatakratu, head of the gods, said to venerable Subhūti, “Venerable monk Subhūti, this perfection—that is, the perfection of wisdom of bodhisattva great beings—is great. Venerable monk Subhūti, this perfection—that is, the perfection of wisdom of bodhisattva great beings—is immeasurable. Venerable monk Subhūti, this perfection—that is, the perfection of wisdom of bodhisattva great beings—is infinite. Venerable monk Subhūti, this perfection—that is, the perfection of wisdom of bodhisattva great beings—is limitless. Having trained in it, stream enterers reached, are reaching, and will reach the result of stream enterer; once-returners … non-returners … and worthy ones reached, are reaching, and will reach the result of a worthy one; pratyekabuddhas have completely awakened, are completely awakening, and will completely awaken to their awakening; and bodhisattva great beings, having brought beings [F.268.a] to maturity and purified a buddhafield, have completely awakened, are completely awakening, and will completely awaken to unsurpassed, perfect, complete awakening.”
“Exactly so, Kauśika, exactly so!” agreed Subhūti. “This perfection—that is, the perfection of wisdom of bodhisattva great beings—is great. This perfection—that is, the perfection of wisdom of bodhisattva great beings—is immeasurable. This perfection—that is, the perfection of wisdom of bodhisattva great beings—is infinite. This perfection—that is, the perfection of wisdom of bodhisattva great beings—is limitless. Having trained in it, stream enterers reached, are reaching, and will reach the result of stream enterer; once-returners … non-returners … and worthy ones reached, are reaching, and will reach the result of a worthy one; pratyekabuddhas have completely awakened, are completely awakening, and will completely awaken to their awakening; and bodhisattva great beings, having brought beings to maturity and purified a buddhafield, have completely awakened, are completely awakening, and will completely awaken to unsurpassed, perfect, complete awakening.
“And why? Because, Kauśika, this perfection of bodhisattva great beings is great because of the greatness of form. And why? Because, Kauśika, you cannot apprehend a prior limit of form, you cannot apprehend a later limit, and you cannot apprehend a middle. Kauśika, [F.268.b] this perfection of bodhisattva great beings is great because of the greatness of feeling … perception … volitional factors … and consciousness. And why? Because, Kauśika, you cannot apprehend a prior limit of consciousness, you cannot apprehend a later limit, and you cannot apprehend a middle. Kauśika, connect this in the same way with each, up to this perfection of bodhisattva great beings is great because of the greatness of the knowledge of all aspects. And why? Because, Kauśika, you cannot apprehend a prior limit of the knowledge of all aspects, you cannot apprehend a later limit, and you cannot apprehend a middle.
“Kauśika, because of this one of many explanations, this perfection—that is, the perfection of wisdom of bodhisattva great beings—is great.
“Kauśika, this perfection of bodhisattva great beings is immeasurable because form is immeasurable. And why? Because, Kauśika, you cannot apprehend a measure of form. For example, Kauśika, you cannot apprehend the measure of space either, and similarly you cannot apprehend the measure of form. Form is immeasurable because space is immeasurable. This perfection of bodhisattva great beings is immeasurable because form is immeasurable. Connect this in the same way with each, up to this perfection of bodhisattva great beings is immeasurable because the knowledge of all aspects is immeasurable. And why? Because, Kauśika, you cannot apprehend a measure of the knowledge of all aspects. For example, Kauśika, you cannot apprehend the measure of space either, and similarly you cannot apprehend the measure of the knowledge of all aspects. The knowledge of all aspects is immeasurable because space is immeasurable. This perfection of wisdom of bodhisattva great beings [F.269.a] is immeasurable because the knowledge of all aspects is immeasurable.
“Kauśika, because of this one of many explanations this perfection of bodhisattva great beings is immeasurable.
“Kauśika, this perfection of bodhisattva great beings is infinite because form is infinite. And why? Because, Kauśika, form cannot be given a size. For example, Kauśika, space cannot be given a size either, and similarly form cannot be given a size. Form cannot be given a size because space cannot be given a size. This perfection of bodhisattva great beings cannot be given a size because form cannot be given a size. And similarly, up to this perfection of bodhisattva great beings is infinite because the knowledge of all aspects is infinite. For example, Kauśika, space cannot be given a size either, and similarly the knowledge of all aspects cannot be given a size. The knowledge of all aspects cannot be given a size because space cannot be given a size. This perfection of wisdom of bodhisattva great beings cannot be given a size because the knowledge of all aspects cannot be given a size.
“Kauśika, because of this one of many explanations, this perfection of bodhisattva great beings is infinite.
“Kauśika, this perfection of bodhisattva great beings is unlimited because form is unlimited. And why? Because, Kauśika, you cannot apprehend limits or a middle of form. Kauśika, this perfection of bodhisattva great beings is unlimited because feeling … perception … volitional factors … [F.269.b] and consciousness is unlimited. And why? Because, Kauśika, you cannot apprehend limits or a middle of consciousness. Kauśika, connect this in the same way for each, up to this perfection of bodhisattva great beings is unlimited because the knowledge of all aspects is unlimited. And why? Because, Kauśika, you cannot apprehend limits or a middle of the knowledge of all aspects.
“Kauśika, because of this one of many explanations, this perfection of bodhisattva great beings is infinite because form is unlimited, up to because the knowledge of all aspects is unlimited.
“Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited because the objective support is unlimited.”
The head of the gods then asked, “Venerable monk Subhūti, how is it so that this perfection of bodhisattva great beings is unlimited because the objective support is unlimited?”
“Kauśika,” replied Subhūti, “this perfection of bodhisattva great beings is unlimited because the knowledge of all aspects is unlimited.
“Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited because the dharmas that are objective support are unlimited.”
The head of the gods then asked, “Venerable monk Subhūti, why is this perfection of bodhisattva great beings unlimited because the dharmas that are objective support are unlimited?”
“Kauśika,” replied Subhūti, “this perfection of bodhisattva great beings is unlimited because the dharma-constituent is unlimited.
“Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited because suchness as objective support is unlimited.”
The head of the gods then asked, [F.270.a] “Venerable monk Subhūti, why is this perfection of bodhisattva great beings unlimited because suchness as objective support is unlimited?”
“Kauśika, it is like this,” replied Subhūti. “The objective support is unlimited because suchness is unlimited. Suchness is unlimited because the objective support is unlimited. So, Kauśika, this—namely, the perfection of bodhisattva great beings—is unlimited because the objective support that is suchness is unlimited.
“Furthermore, Kauśika, this perfection of bodhisattva great beings is unlimited because beings are unlimited.”
The head of the gods then asked, “Venerable monk Subhūti, why is this perfection of bodhisattva great beings unlimited because beings are unlimited?”
“What do you think, Kauśika, about this word—that is, being—that is said again and again: what dharma is it for?” asked Subhūti in return.
The head of the gods replied, “Venerable monk Subhūti, this—that is, the word being—that is said again and again is not a word for a dharma, and it is not a word for a nondharma. It is a name plucked out of thin air; it is given as a designation without any real basis, and it is given as a designation without any objective support.”
“What do you think, Kauśika,” asked Subhūti, “has there been any elucidation of a being in this perfection of wisdom?”
“No there has not, venerable monk Subhūti,” answered the head of the gods.
Subhūti then asked, “Kauśika, where there has been no elucidation of a being, where will there be the limitlessness of a being? Kauśika, if a tathāgata, worthy one, perfectly complete buddha remaining for as many eons as there are sand particles in the Gaṅgā River were to say the word being again and again, what do you think, Kauśika, [F.270.b] would any being at all have been born or ceased there?”
“No, venerable monk Subhūti,” answered the head of the gods. “And why? Because beings are pure from the beginning.”
“Kauśika,” said Subhūti, “from this one of many explanations you should know this perfection of bodhisattva great beings is unlimited because beings are unlimited.”
This was the twenty-fourth chapter, “Unlimited,” 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
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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.
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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.
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Secondary References
Sūtras
rgya cher rol pa (Lalitavistara) [The Play in Full]. Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b; Lhasa Kangyur 96, vol. 48 (mdo sde, kha), folios 1.b–352.a. English translation in Dharmachakra Translation Committee 2013.
dam pa’i chos dran pa nye bar gzhag pa (Saddharmasmṛtyupasthāna). Toh 287, Degé Kangyur, vols. 68–71 (mdo sde, ya–sha), folios ya.82.a–sha.229.b. English translation in Dharmachakra Translation Committee 2020a.
dam pa’i chos pad ma dkar po (Saddharmapuṇḍarika) [The White Lotus of the Good Dharma]. Toh 113, Degé Kangyur vol. 51 (mdo sde, ja), folios 1.b–180.b. English translation in Roberts 2018.
de bzhin gshegs pa’i snying rje chen po nges par bstan pa (Tathāgatamahākaruṇānirdeśa) [Great Compassion of the Tathāgata Sūtra] [Dhāraṇīśvararāja]. Toh 147, Degé Kangyur vol. 57 (mdo sde, pa), folios 142.a–242.b; Lhasa Kangyur vol. 57 (mdo sde, da), folios 153.b–319.a. English translation in Burchardi 2020.
de bzhin gshegs pa’i snying po (Tathāgatagarbha) [Tathāgatagarbha Sūtra]. Toh 258, Dege Kangyur vol. 66 (mdo sde, za), folios 245.b–259.b; Lhasa Kangyur 260, vol. 67 (mdo sde, zha), folios 1.b–24.a.
de bzhin gshegs pa’i gsang ba bsam gyis mi khyab pa’i bstan pa (Tathāgatācintyaguhyakanirdeśa) [Explanation of the Inconceivable Secrets of the Tathāgatas]. Toh 47, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 100.a–203.a; Lhasa Kangyur vol. 35 (dkon brtsegs, ka), folios 151.a–313.b. English translation in Fiordalis, David. and Dharmachakra Translation Committee 2023.
dri ma med par grags pas bstan pa (Vimalakīrtinirdeśa) [The Teaching of Vimalakīrti]. Toh 176, Degé Kangyur vol. 60 (mdo sde, ma), folios 175.a–239.b. English translation in Thurman 2017.
mdo chen po stong pa nyid ces bya ba (Śūnyatānāmamahāśūtra) [Śūnyatā Sūtra]. Toh 290, Degé Kangyur vol. 71 (mdo sde, sha), folios 250.a–253.b; Lhasa Kangyur 293, vol. 71 (mdo sde, ra), folios 476.b–482.a.
chos bcu pa (Daśadharmaka) [The Ten Dharmas Sūtra]. Toh 53, Degé Kangyur vol. 40 (dkon brtsegs, kha), folios 164.a–184.b.
tshangs pa’i dra ba (Brahmajāla) [Brahma’s Net Sūtra]. Toh 352, Degé Kangyur vol. 76 (mdo sde, aH), folios 70.b–86.a; Lhasa Kangyur 360, vol. 76 (mdo sde, a), folios 111.a–135.b.
byang chub sems dpa’i sde snod (Bodhisattvapiṭaka) [Bodhisattva Piṭaka Sūtra]. Toh 56, Degé Kangyur vols. 40–41 (dkon brtsegs, kha–ga), folios kha.255.b–ga.205.b; Lhasa Kangyur 56, vol. 37 (dkon brtsegs, ga), folios 1.b–380.b. English translation in Norwegian Institute of Palaeography and Historical Philology 2023.
za ma tog bkod pa (Kāraṇḍavyūha). Toh 116, Degé Kangyur, vol. 51 (mdo sde, pa), folios 200.a–247.b. English translation in Roberts 2013.
lang kar gshegs pa (Laṅkāvatāra) [The Descent to Laṅkā Sūtra]. Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56.a–191.b.
blo gros rgya mtshos zhus pa (Sāgaramatiparipṛcchā) [The Questions of Sāgaramati. Toh 152, Degé Kangyur vol. 58 (mdo sde, pha), folios 1.b–115.b; Lhasa Kangyur 153, vol. 58 (mdo sde, na), folios 1.b–180.a. English translation in Dharmachakra Translation Committee 2020b.
blo gros mi zad pas bstan pa (Akṣayamatinirdeśa) [The Teaching of Akṣayamati]. Toh 175, Degé Kangyur vol. 60 (mdo sde, ma), folios 79.a–174.b; Lhasa Kangyur 176, vol. 60 (mdo sde, pha), folios 122.b–270.b. English translation in Braarvig and Welsh 2020.
shes rab snying po (Prajñāpāramitāhṛdaya). Toh 21, Degé Kangyur vol. 34 (sher phyin, ka), folios 144.b–146.a; Toh 531, Degé Kangyur vol. 88 (rgyud, na), folios 94.b–95.b. English translation in Dharmachakra Translation Committee 2022.
sa bcu pa’i mdo (Daśabhūmikasūtra) [The Ten Levels Sūtra]. Lhasa Kangyur 94, vol. 43 (phal chen, ga), folios 67.a–234.b. English translation in Roberts 2021.
sangs rgyas phal po che zhes bya ba shin tu rgyas pa chen po (Buddhāvataṃsakanāmamahāvaipūlya) [Avataṃsaka Sūtra]. Toh 44, Degé Kangyur vols. 35–36 (phal chen, ka–a); Lhasa Kangyur 94, vols. 41–46 (phal chen, ka–cha).
lha mo dpal ’phreng gi seng ge’i sgra (Śrīmālādevīsiṃhanāda) [The Lion’s Roar of the Goddess Śrīmālā]. Toh 92, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 255.a–277.b.
Indic Commentaries
Abhayākaragupta. thub pa’i dgongs pa’i rgyan (Munimatālaṃkāra) [“Thought of the Sage”]. Toh 3903, Degé Tengyur vol. 211 (dbu ma, a), folios 73.b–293.a.
———. shes rab kyi pha rol tu phyin pa brgyad stong pa’i ’grel pa gnad kyi zla ’od (Āṣṭasāhasrikāprajñāpāramitāvṛttimarmakaumudī) [“Moonlight”]. Toh 3805, Degé Tengyur vol. 90 (shes phyin, da), folios 1.b–228.a.
Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [“Detailed Explanation of the One Hundred Thousand”]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na–pa).
Āryavimuktisena. ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (Āryapañcaviṃśatisāhasrikāprajñāpāramitopadeśaśāstrābhisamayālaṃkārakārikāvārttika) [“Āryavimuktisena’s Commentary”]. Toh 3787, Degé Tengyur vol. 80 (shes phyin, ka), folios 14.b–212.a.
Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos rnam par bshad pa (Mahāyānottaratantraśāstravyākhyā) [“Explanation of the Uttaratantra”]. Toh 4025, Degé Tengyur vol. 225 (sems tsam, phi), folios 74.b–129.a.
———. theg pa chen po bsdus pa (Mahāyānasaṃgraha). Toh 4048, Degé Tengyur vol. 236 (sems tsam, ri), folios 1.b–43.a.
———. rnal ’byor spyod pa’i sa (Yogācārabhūmi) [“The Yogācāra Levels”]. Toh 4035–4042, Degé Tengyur vol. 229 (sems tsam, tshi–’i), folios tshi.1.b–’i.68.b.
———. rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa (Bodhisattvabhūmi) [“The Bodhisattva Levels”]. Toh 4037, Degé Tengyur vol. 231 (sems tsam, wi), folios 1.b–213.a.
Asaṅga/Maitreya. theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottaratantraśāstraratnagotravibhāga) [Uttaratantra]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), folios 54.b–73.a.
Asvabhāva. theg pa chen po bsdus pa’i bshad sbyar (Mahāyānasaṃgrahopanibandhana) [“Explanation of the Mahāyānasaṃgraha”]. Toh 4051 Degé Tengyur vol. 236 (sems tsam, ri), folios 190.b–296.a.
Bhadanta Vimuktisena (btsun pa grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (*Āryapañcaviṃśatisāhasrikāprajñāpāramitopadeśa-śāstrābhisamayālaṃkārakārikāvārttika) [“Bhadanta’s Commentary”]. Toh 3788, Degé Tengyur vol. 81 (shes phyin, kha), folios 1.b–181.a.
Buddhaśrī. shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñāpāramitāsaṃcayagāthāpañjikā) [“Buddhaśrī’s Explanation of the Jewel Qualities”]. Toh 3798, Degé Tengyur (shes phyin, nya), folios 116.a–189.b.
Daśabalaśrīmitra. ’dus byas ’dus ma byas rnam par nges pa (Saṃskṛtāsaṃskṛtaviniścaya) [“Determination of Compounded and Uncompounded Phenomena”]. Toh 3897, Degé Tengyur (dbu ma, ha), folios 109.a–317.a.
Dharmatrāta. ched du brjod pa’i tshoms (Udānavarga) [“Compilation of Udānas”]. Toh 4099, Degé Tengyur vol. 250 (mngon pa, tu), folios 1.b–45.a; Toh 326, Degé Kangyur vol. 72 (mdo sde, sa), folios 209.a–253.a.
Haribhadra. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratnaguṇasaṃcayagāthā-pañjikānāma/Subodhinī) [“Easy Pañjikā”]. Toh 3792, Degé Tengyur vol. 86 (shes phyin, ja), folios 1.b–78.a.
———. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭasāhasrikāprajñāpāramitāvyākhyānābhisamayālaṃkārālokā) [“Illumination of the Abhisamayālaṃkāra”]. Toh 3791, Degé Tengyur vol. 85 (shes phyin, cha), folios 1.b–341.a.
———. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa (Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstravṛtti) [“Clear Meaning Commentary”]. Toh 3793, Degé Tengyur vol. 86 (shes phyin, ja), folios 78.b–140.a.
———. shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [“Eight Chapters”]. Toh 3790, Degé Tengyur vols. 82–84 (shes phyin, ga–ca), folios ga.1.a–ca.342.a.
Jñānavajra. ’phags pa lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan zhes bya ba (Āryalaṅkāvatāranāmamahāyānasūtravṛttitathāgatahṛdayālaṃkāranāma) [“Commentary on the Descent to Laṅkā Sūtra”]. Toh 4019, Degé Tengyur vol. 122 (mdo ’grel, pi), folios 1.b–310.a.
Maitreya. theg pa chen po mdo sde’i rgyan zhes bya ba’i tshig le’ur byas pa (Mahāyānasūtrālaṃkārakārikā) [“Ornament for the Mahāyāna Sūtras”]. Toh 4020, Degé Tengyur vol. 225 (sems tsam, phi), folios 1.b–39.a.
———. dbus dang mtha’ rnam par ’byed pa’i tshig le’ur byas pa (Madhyāntavibhāga) [“Delineation of the Middle and Extremes”]. Toh 4021, Degé Tengyur vol. 225 (sems tsam, phi), folios 40.b–45.a.
———. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba tshig le’ur byas pa, sde dge, (Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstrakārikā) [The Ornament for the Clear Realizations]. Toh 3786, Degé Tengyur vol. 80 (shes phyin, ka), folios 1.b–13.a.
Mañjuśrīkīrti. ’phags pa chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa’i ting nge ’dzin kyi rgyal po zhes bya ba theg pa chen po’i mdo’i ’grel pa grags pa’i phreng ba (Sarvadharmasvabhāvasamatāvipañcitasamādhirājanāmamahāyānasūtraṭīkākīrtimālā) [“Samādhirājasūtra Commentary”]. Toh 3897, Degé Tengyur (mdo ’grel, nyi), folios 1.b–163.b.
Nāgārjuna. dbu ma rtsa ba’i tshig le’ur byas pa shes rab ces bya ba (Prajñānāmamūlamadhyamakakārikā) [“Root Verses on Wisdom”]. Toh 3897, Degé Tengyur vol. 198 (dbu ma, tsa), folios 1.b–19.a.
Prajñāvardhan. ched du brjod pa’i tshoms kyi rnam par ’grel pa (Udānavargavivaraṇa) [“Explanation of the Udānavārga”]. Toh 4100, Degé Tengyur vols. 148–49 (mngon pa, tu–thu), folios tu.45.b–thu.222.a.
Pūrṇavardana. chos mngon par chos kyi ’grel bshad mtshan nyid kyi rjes su ’brang ba (Abhidharmakośaṭīkālakṣaṇānusāriṇī) [“Explanation of the Treasury of Knowledge”]. Toh 4093, Degé Tengyur vols. 144–45 (mngon pa, cu–chu), folios cu.1.b–chu.322.a.
Ratnākaraśānti. mngon par rtogs pa’i rgyan gyi ’grel pa’i tshig le’ur byas pa’i ’grel pa dag ldan (Abhisamayālaṃkārakārikāvṛittiśuddhamatī) [“Purity”]. Toh 3801, Degé Tengyur vol. 88 (shes phyin, ta), folios 76.a–204.a.
———. nam mkha’ dang mnyam pa zhes bya ba’i rgya cher ’grel pa (Khasamānāmaṭīkā) [“Explanation of the Khasamā”]. Toh 1424, Degé Tengyur vol. 21 (rgyud, wa), folios 153.a–171.a.
———. ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa’i dka’ ’grel snying po mchog (Āryāṣṭasāhasrikāprajñāpāramitāpañjikāsārottamā) [Sāratamā]. Toh 3803, Degé Tengyur vol. 89 (shes phyin, tha), folios 1.b–230.a.
Sāgaramegha (rgya mtsho sprin). rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa’i rnam par bshad pa (Bodhisattvabhūmivyākhyā) [“Explanation of the Bodhisattva Levels”]. Toh 4047, Degé Tengyur vol. 235 (sems tsam, yi), folios 1.b–338.a.
Śrījagattalanivāsin. bcom ldan ’das ma’i man ngag gi rjes su brang ba zhes bya ba’i rnam par bshad pa (Bhagavatyāmnāyānusāriṇīnāmavyākhyā) [“Commentary Following the Tradition”]. Toh 3811, Degé Tengyur vol. 94 (shes phyin, ba), folios 1.b–320.a.
Sthiramati. mdo sde rgyan gyi ’grel bshad (Sūtrālaṃkāravṛttibhāṣya) [“Commentary on the Ornament for the Sūtras”]. Toh 4034, Degé Tengyur vols. 227–28 (sems tsam, ma–tsi).
Vasubandhu. chos mngon pa’i mdzod kyi tshig le’ur byas pa (Abhidharmakośakārikā) [“The Treasury of Knowledge”]. Toh 4089, Degé Tengyur vol. 242 (mngon pa, ku), folios 1.b–25.a.
———. chos mngon pa’i mdzod kyi bshad pa (Abhidharmakośabhāṣya) [“Autocommentary to The Treasury of Knowledge”]. Toh 4090, Degé Tengyur vols. 242–43 (mngon pa, ku–khu), folios ku.26.a–khu.95.a.
———. mdo sde’i rgyan gyi bshad pa (Sūtrālaṃkāravyākhyā) [“Explanation of the Ornament for the Sūtras”]. Toh 4026, Degé Tengyur vol. 225 (sems tsam, phi), folios 129.b–260.a.
———. dbus dang mtha’ rnam par ’byed pa’i ’grel pa (Madhyāntavibhāgabhāṣya) [“Explanation of The Delineation of the Middle and Extremes”]. Toh, 4027, Degé Tengyur vol. 226 (sems tsam, bi), folios 1.b–27.a.
———. ’phags pa bcom ldan ’das ma shes rab kyi pha rol tu phyin pa rdo rje gcod pa’i don bdun gyi rgya cher ’grel pa (Āryabhagavatīprajñāpāramitāvajracchedikāsaptārthaṭīkā) [“Explanation of The Diamond Sūtra”]. Toh 3816, Degé Tengyur vol. 95 (shes phyin, ma), folios 178.a–203.b.
———. ’phags pa blo gros mi zad pas bstan pa rgya cher ’grel pa (Āryākṣayamatinirdeśaṭīkā) [“Long Explanation of The Teaching of Akṣayamati”]. Toh 3994, Degé Tengyur vol. 114 (mdo ’grel, ci), folios 1.b–269.a.
———. ’phags pa sa bcu pa’i rnam par bshad pa (Āryadaśabhūmivyākhyāna) [“Explanation of The Ten Level Sūtra”]. Toh 3993, Degé Tengyur vol. 215 (mdo sde, ngi), folios 103.b–266.a.
———. shes rab kyi pha rol tu phyin pa rdo rje gcod pa bshad pa’i bshad sbyar gyi tshig le’ur byas pa (Vajracchedikāyāḥprajñāpāramitāyā vyākhyānopanibandhanakārikā) [“Verse Explanation of the Diamond Sūtra”]. Lhasa Tengyur 5864, vol. 146 (ngo mtshar bstan bcos, nyo), folios 1.a–5.b.
Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśati-sāhasrikāṣṭādaśasāhasrikāprajñāpāramitābṛhaṭṭīkā) [“Long Explanation of the One Hundred, Twenty-Five, and Eighteen Thousand”/“Detailed Explanation of the Three Sūtras”]. Toh 3808, Degé Tengyur vol. 93 (shes phyin, pha), folios 1.b–291.b. English translation in Sparham 2022.
Indigenous Tibetan Works
Ar Changchup Yeshé (ar byang chub ye shes). mngon rtogs rgyan gyi ’grel pa rnam ’byed [“Disentanglement of Haribhadra’s Exposition of Maitreya’s ‘Ornament for the Clear Realizations’]. In ar byang chub ye shes kyi gsung chos skor, bka’ gdams dpe dkon gches btus, vol. 2. Edited by dpal brtsegs bod yig dpe rnying zhib ’jug khang. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006.
Bodong Tsöntru Dorjé (bo dong brtson ’grus rdo rje). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi ’grel bshad shes rab mchog gi rgyan (stod cha) [“Ornament for the Supreme Wisdom”]. ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 11, pp. 22–565.
Butön (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod/ chos ’byung chen mo [“History of Indian Buddhism”]. In zhol phar khang gsung ’bum, vol. 26 (ya), folios 1.b–212.a.
Chim Namkha Drak (mchims nam mkha’ grags). shes rab kyi pha rol tu phyin pa’i stong phrag brgya pa gzhung gi don rnam par ’byed pa’i bshad pa [“Summary Explanation of the One Hundred Thousand”]. ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 8, pp. 217–468.
Chomden Rikpé Reltri (bcom ldan rigs pa’i ral gri). shes rab kyi pha rol tu phyin pa stong phra brgya pa rgyan gyi me tog [“Flower Ornament for the Clear Realizations”]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, vol. ca.
———. shes rab kyi pha rol tu phyin pa’i ’grel bshad mngon par rtogs pa rgyan gyi me tog [“Flower Ornament for the Clear Realizations”]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, vol. ga.
Dolpopa (dol po pa shes rab rgyal mtshan). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi su lnga pa’i bshad pa [“Explanation of the Perfection of Wisdom in Twenty-Five Thousand Lines”]. In jo nang kun mkhyen dol po pa shes rab rgyal mtshan gyi gsung ’bum (glog klad ma gsungs ’bum), vol. 6, pp. 1–279. Edited by dpal brtsegs bod yig dpe rnying zhib ’jug khang. Beijing: krung go’i bod rig pa dpe skrun khang, 2011.
———. shes rab kyi pha rol tu phyin pa khri brgyad stong pa’i mchan bu zur du bkod pa (stod cha) [“Notes to the Eight Thousand”]. ’dzam thang gsum ’bum, vol. ma, 5.3–134. BDRC W21208.
Jamsar Shérap Wozer (’jam gsar ba shes rab ’od zer). mngon rtogs rgyan gyi ’grel bshad ’thad pa’i ’od ’bar [“Blaze of What Is Tenable”]. In ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 9, pp. 22–458.
Lui Gyaltsen (klu’i rgyal mtshan [byang chub rdzu ’phrul]). ’phags pa dgongs pa nges par ’grel pa’i mdo’i rnam par bshad pa (Āryasaṃdhinirmocanasūtravyākhyāna) [“Explanation of the Saṃdhinirmocana Sūtra”] Toh 4358, Degé Tengyur vol. 205 (sna tshogs, cho, jo), folios 1.b–293.a; 1.b–183.b.
Pema Karpo (kun mkhyen pad ma dkar po). mngon par rtogs pa rgyan gyi ’grel pa rje btsun byams pa’i zhal lung [“Words of Maitreya”]. In Collected Works (gsuṅ-’bum) of Kun-Mkhyen Padma-Dkar-Po, vol. 8, pp. 1–340. Darjeeling: Kargyud Sungrab Nyamso Khang, 1973–74.
Rongtön (rong ston shes bya kun rig). sher phyin stong phrag brgya pa’i rnam ’grel. In gsung ’bum, vol. 4, pp. 380–678. Chengdu: si khron mi rigs dpe skrun khang, 2008. BDRC W1PD83960.
Serdok Shakya Chokten (gser mdog paN chen shAkya mchog ldan). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan ’grel pa dang bcas pa’i snga phyi’i ’brel rnam par btsal zhing / dngos bstan kyi dka’ ba’i gnas la legs par bshad pa’i dpung tshogs rnam par bkod pa / bzhed tshul rba rlabs kyi phreng ba [“Garland of Waves”]. In Complete Works, vol. 11. Thimphu, 1975.
Tsongkhapa (tsong kha pa blo bzang grags pa). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan ’grel pa dang bcas pa’i rgya cher bshad pa legs bshad gser gyi phreng ba [“Golden Garland of Eloquence: Long Explanation of the Perfection of Wisdom”]. Xining: tsho sngon mi rigs dpe skrun khang, 1986. Page numbers are the same as vols. tsa and tsha in gsung ’bum/ tsong kha pa, vol. 11, pp. 11–519. Xining: mtsho sngon mi rigs dpe skrun khang, 1999. BDRC W20510.
bye brag tu rtogs par byed pa chen po (Mahāvyutpatti). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.
Secondary Literature
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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.
Bernhard, Franz, ed. Udānavārga. Abhandlungen Der Akadamie Der Wissenschaften. Vandenhoek & Ruprecht, 1965.
Bhattacarya, Gouriswar. “Nandipada or Nandyāvarta—The ‘ω -motif.’ ” Berliner Indologische Studien 13/14 (2000): 265–72.
Bodhi, Bikkhu. In the Buddha’s Words. Somerville, MA: Wisdom Publications, 2005.
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Brunnhölzl, Karl (2011a). Prajñāpāramitā, Indian “gzhan stong pas,” and the Beginning of Tibetan gzhan stong. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien, 2011.
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Candra, Lokesh. Tibetan Sanskrit Dictionary. Śata-piṭaka Series Indo-Asian Literature 3. International Academy of Indian Culture, 1959–61. Reprint, 2001.
Chimpa, Lama, and Alaka Chattopadhyaya. Tāranātha’s History of Buddhism in India. Delhi: Motilal Banarsidass, 1997.
Chodron, Gelongma Karma Migme (no date). Mahāyānasaṃgraha (La Somme du Grand Véhicule d’Asaṅga) by Étienne Lamotte. Vol. 2, Translation and Commentary. Gampo Abbey, Nova Scotia, n.d. English translation of Lamotte 1938.
———(2001). The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey, Nova Scotia, 2001. English translation of Lamotte 1949–80.
Conze, Edward, ed. (no date). Ms. Cambridge Add. 1628 (abhisamayālaṃkāra, pañcaviṃśatisāhasrikāprajñāpāramitā) with various additions. Photocopy of typed manuscript.
———(1984). The Large Sutra on Perfection Wisdom. Berkeley: University of California Press, 1975. First paperback printing, 1984.
———(1978). The Prajñāpāramitā Literature. Tokyo: The Reiyukai, 1978.
———(1973a). Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.
———(1973b). The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, CA: Four Seasons Foundation, 1973.
———, ed. and trans. (1962). The Gilgit Manuscript of the Aṣṭādaśa-sāhasrikāprajñāpāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya. Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1962.
———, ed. (1954). Abhisamayālaṅkāra. Serie Orientale Roma 6. Rome: Is.M.E.O, 1954.
Conze, Edward, and Shotaro Iida. “ ‘Maitreya’s Questions’ in the Prajñāpāramitā.” In Mélanges d’India a la Mémoire de Louis Renou, 229–42. Paris: Éditions E. de Boccard, 1968.
Critical Pāli Dictionary Online. University of Cologne. Accessed 24 February, 2022.
Das, Sarat Candra. Tibetan–English Dictionary. Calcutta, 1902. Reprint, New Delhi: 1985.
de Jong, J. W. Nāgārjuna, Mūlamadhyamakakārikāḥ. Madras, India: Adyar Library and Research Centre, 1977.
Dharmachakra Translation Committee, trans. (2013). The Play in Full (Lalitavistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.
———, trans. (2020a). The Application of Mindfulness of the Sacred Dharma (Saddharmasmṛtyupasthāna, Toh 287). 84000: Translating the Words of the Buddha, 2020.
———, trans. (2020b). The Questions of Sāgaramati (Sāgaramatiparipṛcchā, Toh 152). 84000: Translating the Words of the Buddha, 2020.
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