The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 48: A Presentation of the Bodhisattvas’ Training
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
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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 48: A Presentation of the Bodhisattvas’ Training
Then the gods living in the desire realm and living in the form realm took up divine sandalwood powders, took up divine blue lotus, red lotus, and white lotus flowers, and specifically strewed them down on the Lord. Having strewed them they approached the Lord, went up to him, bowed their heads to the Lord’s feet, and stood to one side. Even while standing to one side those gods living in the desire realm and living in the form realm said to the Lord, “Lord, the tathāgatas, worthy ones, perfectly complete buddhas have thus taught in this deep perfection of wisdom: ‘Just form is the knowledge of all aspects, and the knowledge of all aspects is form. Just feeling…, perception…, volitional factors…, and consciousness is the knowledge of all aspects, [F.167.a] and the knowledge of all aspects is consciousness. That which is the suchness of form and that which is the suchness of the knowledge of all aspects are a single suchness, not two and not divided. Similarly, connect this with that which is the suchness of … up to the buddhas, and that which is the suchness of … up to the knowledge of all aspects are a single suchness, not two and not divided.’ Thus, this perfection of wisdom—namely, the awakening of the tathāgatas—is deep, hard to behold, hard to understand, not something about which you can speculate, not an object of speculative thought, calm, subtle, an object to be known by the brilliantly learned and wise, a counterpoint to all that is ordinary.”
The gods living in the desire realm and living in the form realm having said this, the Lord said to them, “Exactly so, gods, exactly so! Gods, just form is the knowledge of all aspects, and the knowledge of all aspects is form. Just feeling…, perception…, volitional factors…, and consciousness is the knowledge of all aspects, and the knowledge of all aspects is consciousness. Similarly, connect this with each, up to just the buddha is the knowledge of all aspects, and the knowledge of all aspects is just the buddha. That which is the suchness of form and that which is the suchness of the knowledge of all aspects are a single suchness, not two and not divided. Similarly, connect this with that which is the suchness of … up to the buddha, and that which is the suchness of the knowledge of all aspects are a single suchness not two and not divided.
“Seeing this suchness forces [F.167.b] a tathāgata to incline toward a little less work and be uninclined to teach the doctrine. And why? Ah! It is because this—namely, the awakening of the tathāgatas—is deep, hard to behold, hard to understand, not something about which you can speculate, not an object of speculative thought, calm, subtle, an object to be known by the brilliantly learned and wise, a counterpoint to all that is ordinary, so nobody has fully awakened to it and it has not been fully awakened to anywhere.
“Here where the habitual idea of two does not exist is the deep state of dharmas. Gods, because space is deep this doctrine is deep. Gods, this doctrine is deep because suchness is deep, the dharma-constituent is deep, the very limit of reality is deep, and the inconceivable element is deep. Gods, because the limitless and boundless…, the sameness of not coming and not going…, the sameness of not being produced and not stopping…, the sameness of not being defiled and not being purified…, the sameness of what does not occasion anything…, the deep state of self…, up to because the sameness of one who knows and one who sees is deep this doctrine is deep.
“Gods, because form is deep this doctrine is deep. Gods, because feeling, perception, volitional factors, and consciousness are deep this doctrine is deep. Gods, because the perfection of giving is deep this doctrine is deep. Gods, because the perfections of morality, patience, perseverance, concentration, and wisdom are deep this doctrine is deep. Ah! Gods, because inner emptiness is deep this doctrine is deep; because … up to the emptiness that is the nonexistence of an intrinsic nature is deep this doctrine is deep; because the applications of mindfulness are deep, and the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are deep this doctrine is deep; because the ten powers, fearlessnesses, [F.168.a] detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha are deep, up to the knowledge of all aspects is deep this doctrine is deep.”
The gods said, “O Lord, this doctrine is taught as a counterpoint to all that is ordinary. And why? Because this doctrine is not taught so form will be taken up or will not be taken up. It is not taught so feeling, perception, volitional factors, or consciousness will be taken up or will not be taken up. It is not taught so … up to the eighteen distinct attributes of a buddha will be taken up or will not be taken up. It is not taught so the buddhadharmas will be taken up or will not be taken up. Lord, this deep teaching of the doctrine is not taught so the result of stream enterer will be taken up or will not be taken up. It is not taught so the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, or the knowledge of all aspects will be taken up or will not be taken up.
“Lord, the world gets involved with taking things up, thinking, ‘This is my form. I am form. This is my feeling…, perception…, volitional factors…, and consciousness. I am consciousness.’ Similarly, connect this with each, up to the eighteen distinct attributes of a buddha. ‘This is my result of stream enterer. I am the result of stream enterer. This is my result of once-returner. I am the result of once-returner. This is my result of non-returner. I am the result of non-returner. This is my state of a worthy one. I am the state of a worthy one. This is my pratyekabuddha’s awakening. I am a pratyekabuddha’s awakening. This is my knowledge of all aspects. [F.168.b] I am a knower of all aspects.’ ”
“Exactly so, gods, exactly so!” replied the Lord. “Gods, this doctrine is not taught so form will be taken up or will not be taken up. It is not taught so feeling, perception, volitional factors, and consciousness will be taken up or will not be taken up. Those who get involved in order to take up form, up to get involved in order to take up the knowledge of all aspects do not have the good fortune to meditate on the perfection of wisdom; they are incapable of meditating on, up to the perfection of concentration, perseverance, patience, morality, and giving; and they are incapable of meditating on, up to the knowledge of all aspects.”
Subhūti then said, “Lord, this doctrine is in harmony with all dharmas. With which dharmas is this doctrine in harmony? This doctrine is in harmony with the perfection of wisdom. Lord, this doctrine is in harmony with the perfection of concentration, the perfection of perseverance, the perfection of patience, the perfection of morality, and the perfection of giving. Lord, this doctrine is in harmony with inner emptiness. Lord, this doctrine is in harmony with…, up to the emptiness that is the nonexistence of an intrinsic nature. Lord, this doctrine is in harmony with…, up to the knowledge of all aspects.
“Lord, this doctrine is not obstructed by anything. What is this doctrine not obstructed by? This doctrine is not obstructed by form. This doctrine is not obstructed by feeling, perception, volitional factors, or consciousness. Similarly, this doctrine is not obstructed by…, up to the knowledge of all aspects. [F.169.a]
“This doctrine, because of the sameness of space, the sameness of suchness, the sameness of the dharma-constituent, the sameness of the very limit of reality, the sameness of the inconceivable element, the sameness of emptiness, signlessness, and wishlessness, the sameness of not being produced and not stopping, and the sameness of not being defiled and not being purified, is marked by not being obstructed.
“This doctrine is not produced because form is not produced and does not stop; because feeling, perception, volitional factors, and consciousness are not produced and do not stop; and similarly, because…, up to the knowledge of all aspects is not produced and does not stop.
“This doctrine finds no footing because a footing for form is not apprehended; because a footing for feeling, perception, volitional factors, and consciousness is not apprehended; and similarly, because…, up to a footing for the knowledge of all aspects is not apprehended.”
Then the gods living in the desire realm and living in the form realm said to the Lord, “Lord, the elder Subhūti takes after the Lord. Why? Because whatever the elder Subhūti teaches, he teaches it all with emptiness as his point of departure.”
Venerable Subhūti then responded to the gods living in the desire realm and living in the form realm, “Gods, you say, ‘Lord, this elder Subhūti takes after the Lord.’ And how does he takes after him, [F.169.b] how does the elder Subhūti take after the Lord? The suchness of the Tathāgata has not come and has not gone. Similarly, the suchness of Subhūti has not come and has not gone. In that way the elder Subhūti takes after the Tathāgata.
“Just that suchness of the Tathāgata is the suchness of all dharmas, and that suchness of all dharmas is the suchness of Subhūti. In that way the elder Subhūti takes after the Tathāgata.
“Just as the suchness of the Tathāgata is established, so too is the suchness of the elder Subhūti established, so the elder Subhūti takes after the Lord. Just as the suchness of the Tathāgata is unchanging and undifferentiated, so too with the suchness of the elder Subhūti, it also is unchanging and cannot be differentiated. Just as the suchness of the Tathāgata is not obstructed by anything, so too the suchness of all dharmas is not obstructed by anything. The suchness of the Tathāgata and the suchness of all dharmas are not two and cannot be divided into two. Suchness is not made. There is nothing of which that suchness is not the suchness. Because there is nothing of which that suchness is not the suchness and it is never not suchness, therefore suchness is not two and cannot be divided into two. In that way the elder Subhūti takes after the Tathāgata.
“That suchness of the Tathāgata is totally unchanging and undifferentiated. So too the suchness of the elder Subhūti is totally unchanging and undifferentiated. Just as the suchness of the Tathāgata is not broken apart, is not different, [F.170.a] and cannot be apprehended, so too the suchness of all dharmas is not broken apart, is not different, and cannot be apprehended. Similarly, the suchness of the elder Subhūti is not broken apart, is not different, and cannot be apprehended either. In that way the elder Subhūti takes after the Tathāgata.
“The suchness of the Tathāgata is not other than the suchness of all phenomena, and what is not other than the suchness of all phenomena is never not suchness. It is always suchness. The suchness of the elder Subhūti is like that. Therefore, since it is not something else, even though the elder Subhūti takes after the Tathāgata he does not take after him in anything. Just as the suchness of the Tathāgata is not past, is not future, and is not present, so too the suchness of all phenomena is not past, is not future, and is not present. Similarly, the suchness of the elder Subhūti is not past, is not future, and is not present. Therefore, it is said the elder Subhūti ‘takes after the Tathāgata.’
“Gods, here you should know the suchness of the Tathāgata that is the same, through the suchness of the past that is the same, and the sameness of the suchness of the past, through the sameness of the suchness of the Tathāgata; the sameness of the suchness of the Tathāgata, through the sameness of the suchness of the future, and the sameness of the suchness of the future, through the sameness of the suchness of the Tathāgata; and the sameness of the suchness of the Tathāgata, through the sameness of the suchness of the present, and the sameness of the suchness of the present, through the sameness of the suchness of the Tathāgata. Therefore, the suchness of the past, future, and present [F.170.b] and the suchness of the Tathāgata are not two and cannot be divided into two.
“The suchness of the Tathāgata is the suchness of form. The suchness of form is the suchness of the Tathāgata. Similarly, the suchness of the Tathāgata is the suchness of feeling, perception, volitional factors, and consciousness. Therefore, the suchness of form, the suchness of feeling, perception, volitional factors, and consciousness, and the suchness of the Tathāgata are not two and cannot be divided into two. Similarly, connect this with the suchness of the Tathāgata is the suchness of self. The suchness of self is the suchness of the Tathāgata. Similarly, the suchness of the Tathāgata is the suchness of…, up to one who knows and one who sees. The suchness of…, up to one who knows and one who sees is the suchness of the Tathāgata. Therefore, the suchness of self, up to the suchness of one who knows and one who sees, and the suchness of the Tathāgata are not two and cannot be divided into two.
Similarly, connect this with the suchness of the perfection of giving, the suchness of the perfection of morality, patience, perseverance, concentration and wisdom, and the suchness of the Tathāgata are not two and cannot be divided into two. The suchness of inner emptiness, the suchness of…, up to the emptiness that is the nonexistence of an intrinsic nature, and the suchness of the Tathāgata are not two and cannot be divided into two. The suchness of the applications of mindfulness, the suchness of the right efforts, legs of miraculous power, faculties, [F.171.a] powers, limbs of awakening, and path, and the suchness of the Tathāgata are not two and cannot be divided into two. The suchness of the Tathāgata is the suchness of the ten tathāgata powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha, and the suchness of…, up to the knowledge of all aspects. The suchness of…, up to the knowledge of all aspects is the suchness of the Tathāgata. Therefore, the suchness of the knowledge of all aspects and the suchness of the Tathāgata are not two and cannot be divided into two.
“Gods, thanks to this perfect suchness the Tathāgata has fully awakened to unsurpassed, perfect, complete awakening and gets to be called Tathāgata.”
As this “Suchness” chapter was being expounded the great billionfold world system shook in six ways: it quaked, quaked greatly, and quaked violently; shook, shook greatly, and shook violently; stirred, stirred greatly, and stirred violently; resounded, resounded greatly, and resounded violently; roared, roared greatly, and roared violently; and was disturbed, greatly disturbed, and violently disturbed. The eastern direction rose up and the western direction sank down; the western direction rose up and the eastern direction sank down; the northern direction rose up and the southern direction sank down; the southern direction rose up and the northern direction sank down; the edges rose up and the middle sank down; and the middle rose up and the edges sank down.
Then the gods living in the desire realm and living in the form realm took up divine sandalwood powders and strewed them near, strewed them in front, strewed them all around the Lord and the elder Subhūti and exclaimed, “Lord, it is amazing how this elder Subhūti takes after the Lord because of the suchness [F.171.b] of the Tathāgata!”
Then the elder Subhūti, picking up the thread of this conversation with those gods, said to those gods, “Gods, the elder Subhūti does not take after form, does not take after anything other than form, does not take after the suchness of form, and does not take after anything other than the suchness of form. He does not take after feeling…, perception…, volitional factors…, or consciousness, does not take after anything other than consciousness, does not take after the suchness of consciousness, and does not take after anything other than the suchness of consciousness. Similarly, connect this with each, up to he does not take after the knowledge of all aspects, does not take after anything other than the knowledge of all aspects, does not take after the suchness of the knowledge of all aspects, and does not take after anything other than the suchness of the knowledge of all aspects. He does not take after the compounded, does not take after anything other than the compounded, does not take after the suchness of the compounded, and does not take after anything other than the suchness of the compounded. He does not take after the uncompounded, does not take after anything other than the uncompounded, does not take after the suchness of the uncompounded, and does not take after anything other than the suchness of the uncompounded. And why? Because the dharma that is taken after, and the dharma that takes after, do not exist and are not apprehended.”
Then the venerable Śāriputra said to the Lord, “Suchness, unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element are deep. [F.172.a] In them you cannot apprehend form, nor can you apprehend the suchness of form; if you cannot apprehend even just form, however could you apprehend the suchness of form? In them you cannot apprehend feeling…, perception…, volitional factors…, or consciousness, nor can you apprehend the suchness of consciousness. And if you cannot apprehend even just consciousness, however could you apprehend the suchness of consciousness? Similarly, connect this with each, up to in them you cannot apprehend the knowledge of all aspects, nor can you apprehend the suchness of the knowledge of all aspects. And if you cannot apprehend even just the knowledge of all aspects, however could you apprehend the suchness of the knowledge of all aspects?”
“Śāriputra, exactly so! Exactly so!” said the Lord. “Suchness, Śāriputra, is deep. In it you cannot apprehend form, you cannot apprehend the suchness of form. And if you cannot apprehend even just form, however could you apprehend the suchness of form? In it you cannot apprehend feeling…, perception…, volitional factors…, and consciousness, nor can you apprehend the suchness of consciousness. And if you cannot apprehend even just consciousness, however could you apprehend the suchness of consciousness. Similarly, connect this with each, up to you cannot apprehend the knowledge of all aspects, nor can you apprehend the suchness of the knowledge of all aspects. And if you cannot apprehend even just the knowledge of all aspects, however could you apprehend the suchness of the knowledge of all aspects.”
As this “Suchness, Unmistaken Suchness, Unaltered Suchness” chapter was being expounded, two hundred monks stopped taking hold of anything and their minds were freed from contamination. Dust-free and stainless, the Dharma eye of five hundred nuns became clear about the dharmas.541 [F.172.b]
Sixty bodhisattvas lacking in what is necessary stopped taking hold of anything and their minds were freed from contamination.
“Śāriputra, those bodhisattvas attended on five hundred buddhas. They gave gifts, guarded morality, cultivated patience, made a vigorous effort, became absorbed in concentration, and cultivated wisdom, but uninformed by the perfection of wisdom and uninformed by skillful means, they practiced thus, thinking, ‘This is to be given. We will give it to them. We will guard this morality. We will cultivate this patience. We will make this vigorous effort. We will become absorbed in this concentration. We will cultivate this wisdom.’ Practicing like that they were separated from the perfection of wisdom and were not assisted by skillful means, so practicing the cultivation of giving, morality, patience, perseverance, concentration, and wisdom with perceptions of difference, and not apprehending the absence of difference, they did not enter into the secure state of a bodhisattva. And because they did not enter into the secure state of a bodhisattva they reached the result of stream enterer, reached…, up to the result of a worthy one.
“Furthermore, Śāriputra, even though those bodhisattva great beings’ path of emptiness, or signlessness, or wishlessness is present, still they are separated from the perfection of wisdom and have not been assisted by skillful means, so, having actualized the very limit of reality, they have become śrāvakas and pratyekabuddhas.”
Śāriputra then asked, “Why, Lord, even though they have similarly cultivated just those dharmas—emptiness, signlessness, and wishlessness—did those separated from skillful means actualize the very limit of reality and become śrāvakas [F.173.a] and pratyekabuddhas, while those other bodhisattvas, Lord, will, thanks to skillful means, by cultivating just those dharmas—emptiness, signlessness, and wishlessness—fully awaken to unsurpassed, perfect, complete awakening?”
“Śāriputra,” replied the Lord, “here some separated from the thought of the knowledge of all aspects, who cultivate emptiness, signlessness, and wishlessness without resorting to skillful means, become śrāvakas and pratyekabuddhas. Śāriputra, here those bodhisattva great beings not separated from the thought of the knowledge of all aspects, thanks to skillful means, cultivate emptiness, signlessness, and wishlessness, enter into the secure state of a bodhisattva, and fully awaken to unsurpassed, perfect, complete awakening.
“To illustrate, Śāriputra, a winged bird with a physical body of a hundred yojanas, or a physical body of two hundred yojanas, or three hundred yojanas, or four hundred yojanas, or five hundred yojanas thinks it will come from the Trāyastriṃśa class of gods to this Jambudvīpa, but that bird is one without the proper wings to do it. It thinks, ‘I have to take off from the Trāyastriṃśa class of gods and go to Jambudvīpa,’ but if, halfway to landing on the earth, it has second thoughts—‘Hey! I had better set down in the Trāyastriṃśa class of gods’—what do you think, Śāriputra, would that bird therefore be able to set down in the Trāyastriṃśa class of gods?”
The Lord said, “If it were to think halfway,542 ‘Hey! I must set down unharmed and uninjured in Jambudvīpa,’ what do you think, Śāriputra, [F.173.b] would that bird set down unharmed and uninjured in Jambudvīpa?”
“No, Lord, it would not be able to,” replied Śāriputra. “That bird would be harmed or become injured and would suffer death or near death before landing in Jambudvīpa. And why? Because that will happen for sure since its physical body is big, its wings are stunted, and it has taken off from such a high place.”
“It is similar, Śāriputra,” continued the Lord, “with bodhisattvas who, for as many eons as there are sand particles in the Gaṅgā River, give gifts, guard morality, cultivate patience, make an effort at perseverance, and become absorbed in concentration, but are separated from the perfection of wisdom and not assisted by skillful means. Their entrance is bigger, they think a bigger thought, they are assisted by an immeasurable beneficial intention to fully awaken to unsurpassed, perfect, complete awakening, but still they will fall to the śrāvaka level or the pratyekabuddha level. And why? Because those bodhisattva great beings have given gifts, guarded morality, cultivated patience, made an effort at perseverance, and generated concentration separated from the thought of the knowledge of all aspects. Those bodhisattvas will still be separated from the perfection of wisdom and skillful means and fall to the śrāvaka level or the pratyekabuddha level.
“Śāriputra, bodhisattvas who habitually focus thoughts on the morality, meditative stabilization, wisdom, freedom, and knowledge and seeing of liberation of past, future, and present lord buddhas, who fully retain and make them into causal signs, still do not know the morality, still do not know…, up to the knowledge and seeing [F.174.a] of liberation of the tathāgatas, and, without knowing and comprehending, hear the words emptiness, signlessness, and wishlessness and grasp the state of peace as a causal sign. Having grasped it as a causal sign they transform it543 into unsurpassed, perfect, complete awakening. The bodhisattvas who transform it like that will stand on the śrāvaka level or the pratyekabuddha level. And why? Śāriputra, it is because that is what happens to bodhisattvas separated from the perfection of wisdom and skillful means who dedicate the wholesome roots to unsurpassed, perfect, complete awakening. They fall to the śrāvaka level or the pratyekabuddha level.
“Śāriputra, here you should know that when bodhisattva great beings, starting from the production of the first thought, are inseparable from the thought of the knowledge of all aspects, give gifts, guard morality, cultivate patience, make an effort at perseverance, become absorbed in concentration, are not separated from the perfection of wisdom and skillful means, and therefore do not grasp all the morality, meditative stabilization, wisdom, freedom, and knowledge and seeing of liberation of past, future, and present lord buddhas as causal signs, and do not grasp the emptiness meditative stabilization, signless meditative stabilization, and wishless meditative stabilization as causal signs, then, Śāriputra, they do not fall to the śrāvaka level or the pratyekabuddha level. And why? Because those bodhisattva great beings, starting from the production of the first thought, have given gifts but not grasped at a causal sign; have guarded morality, cultivated patience, made an effort at perseverance, become absorbed in concentration, and cultivated wisdom but [F.174.b] not grasped at a causal sign; have not grasped at the morality, meditative stabilization, wisdom, freedom, or knowledge and seeing of liberation of past, future, and present lord buddhas as causal signs; and have not grasped the emptiness meditative stabilization, signless meditative stabilization, or wishless meditative stabilization as causal signs either. Thus, Śāriputra, the practice without having grasped at causal signs, with a mind separated from causal signs of giving gifts, guarding morality, cultivating patience, making an effort at perseverance, becoming absorbed in concentration, and cultivating wisdom, and similarly, connect this with each, up to the knowledge of all aspects is the bodhisattva great beings’ skillful means.”
“Lord,” said Śāriputra, “the way I understand the meaning of what you, Lord, have said is that the unsurpassed, perfect, complete awakening of bodhisattva great beings who, starting from the production of the first thought, are not separated from the perfection of wisdom and skillful means is not open to doubt. And why? Lord, it is because those bodhisattva great beings, starting from the production of the first thought, do not apprehend any dharma that might fully awaken, or through which there might be full awakening, nor any form that might be awakened to, nor any feeling, perception, volitional factors, or consciousness, nor…, similarly, up to the knowledge of all aspects that might be awakened to.
“And Lord, it should be known that the unsurpassed, perfect, complete awakening of those sons of a good family or daughters of a good family in the Bodhisattva Vehicle separated from the perfection of wisdom and separated from skillful means is doubtful. Why? Lord, it is because whatever gifts those sons of a good family or daughters of a good family in the Bodhisattva Vehicle separated from the perfection of wisdom and skillful means [F.175.a] have bestowed, they bestowed them all having grasped at a causal sign, and because whatever morality they guarded…, patience they cultivated…, perseverance they made an effort at…, or concentrations they became absorbed in, they became absorbed in them all too having grasped at a causal sign. The unsurpassed, perfect, complete awakening of those sons of a good family or daughters of a good family in the Bodhisattva Vehicle should be known as doubtful because of that.
“Therefore, Lord, bodhisattva great beings who want to awaken to unsurpassed, perfect, complete awakening should be aware not to be separated from the perfection of wisdom and skillful means. They should stand in the perfection of wisdom and skillful means and should bestow gifts, should guard morality, should cultivate patience, should make an effort at perseverance, should become absorbed in concentration, and should cultivate wisdom by way of not apprehending anything, with a mind endowed with signlessness. They should practice…, up to the knowledge of all aspects like that.”
Then the gods living in the desire realm and living in the form realm said to the Lord, “Lord, it is going to be hard for unsurpassed, perfect, complete awakening to come about for bodhisattva great beings. They have to want to awaken fully to all dharmas but those dharmas do not exist and cannot be apprehended.”
“Exactly so, gods!” said the Lord. “It is going to be hard for unsurpassed, perfect, complete awakening to come about. Gods! Even though I have fully awakened to all dharmas in all their aspects, still I did not apprehend any dharma that might fully awaken, or through which I might fully awaken, or any dharma [F.175.b] I might awaken to. And why? Gods, it is because all dharmas are absolutely pure.”
Then venerable Subhūti said to the Lord, “Lord, you have said, ‘It is going to be hard for unsurpassed, perfect, complete awakening to come about.’ The way I understand the meaning of what you, Lord, have said, the way it occurs to me, is that the full awakening to unsurpassed, perfect, complete awakening must be easy. And why? Because there is nobody who fully awakens, and there is nothing that is fully awakened to, so all dharmas are empty, and where all dharmas are empty, any dharma that might fully awaken, through which there might be full awakening, or to which they might awaken does not exist. And why? Lord, it is because any dharma that will increase or decrease, any dharma to be bestowed, up to any concentration to become absorbed in, any dharma … up to the knowledge of all aspects to practice does not exist. Somebody who might fully awaken, something through which there might be full awakening, and something to be fully awakened to—all those dharmas are empty. In this way, Lord, it must be easy for bodhisattva great beings to fully awaken to unsurpassed, perfect, complete awakening. And why? Lord, it is because form is empty of an intrinsic nature of form; feeling…, perception…, volitional factors…, and consciousness is empty of an intrinsic nature of consciousness; and similarly, up to [F.176.a] the knowledge of all aspects is empty of an intrinsic nature of the knowledge of all aspects.”
Then venerable Śāriputra said to venerable Subhūti, “Venerable Subhūti, according to this one of many explanations, the full awakening to unsurpassed, perfect, complete awakening must be hard. And why? Venerable Subhūti, it is because it would not occur to space to think, ‘I will fully awaken to unsurpassed, perfect, complete awakening.’ Similarly, Venerable Subhūti, it would not occur to bodhisattva great beings to think, ‘I will fully awaken to unsurpassed, perfect, complete awakening.’ And why? Because all dharmas are like space, and yet, while still believing all dharmas are like space, bodhisattva great beings fully awaken to unsurpassed, perfect, complete awakening. If bodhisattva great beings do not believe that dharmas are like space, but still it is easy to fully awaken to unsurpassed, perfect, complete awakening, full awakening would not be hard, and bodhisattvas, as many of them as there are sand particles in the Gaṅgā River, would not turn back544 from unsurpassed, perfect, complete awakening. Therefore, Venerable Subhūti, according to this one of many explanations, the full awakening to unsurpassed, perfect, complete awakening must be hard. It is obvious full awakening is not easy.”
Then venerable Subhūti asked venerable Śāriputra, “Venerable Śāriputra, what do you think, does form turn back from unsurpassed, perfect, complete awakening?”
“No it does not, Venerable Subhūti,” he replied.
“Do you think feeling, perception, volitional factors, and consciousness turn back from unsurpassed, [F.176.b] perfect, complete awakening?”
Similarly, connect this with each, up to “Do you think suchness turns back from unsurpassed, perfect, complete awakening?”
“Venerable Śāriputra, what do you think, is the dharma that turns back from unsurpassed, perfect, complete awakening other than form?”
“Do you think the dharma that turns back from unsurpassed, perfect, complete awakening is other than feeling, perception, volitional factors, or consciousness?”
Similarly, connect this with each, up to “Do you think the dharma that turns back from unsurpassed, perfect, complete awakening is other than the knowledge of all aspects?”
“Venerable Śāriputra, what do you think, is it the suchness of form that turns back from unsurpassed, perfect, complete awakening, up to is it the suchness of the knowledge of all aspects that turns back from unsurpassed, perfect, complete awakening?”
“Venerable Śāriputra, what do you think, is the dharma that turns back from unsurpassed, perfect, complete awakening other than the suchness of form?”
Similarly, “Do you think the dharma that turns back from unsurpassed, perfect, complete awakening is other than…, up to the suchness of the knowledge of all aspects?”
“Venerable Śāriputra, what do you think, does suchness turn back from unsurpassed, perfect, complete awakening?”
“Venerable Śāriputra, what do you think, [F.177.a] does the true nature of dharmas turn back from unsurpassed, perfect, complete awakening? Do you think the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, or the inconceivable element turn back from unsurpassed, perfect, complete awakening?”
“Venerable Śāriputra, what do you think, is the dharma that turns back from unsurpassed, perfect, complete awakening other than suchness?”
“Venerable Śāriputra, what do you think, is the dharma that turns back from unsurpassed, perfect, complete awakening other than…, up to the inconceivable element?”
“So, since as things stand in truth these dharmas cannot be apprehended, what then is that dharma that turns back from unsurpassed, perfect, complete awakening?”
Venerable Subhūti having asked this, venerable Śāriputra said to him, “According to the way things are in the elder Subhūti’s teaching545 there is no bodhisattva great being who turns back from unsurpassed, perfect, complete awakening, and therefore there will be no presentation of the awakenings of those three persons to do with the Bodhisattva Vehicle—those three persons to do with the Bodhisattva Vehicle about whom the Tathāgata has given an explanation. According to the elder Subhūti’s teaching, bodhisattva great beings will be this—namely, in just a single Bodhisattva Vehicle.”
Then venerable Pūrṇa Maitrāyaṇīputra said to venerable Śāriputra, “Venerable Śāriputra, you must ask the elder Subhūti whether the elder Subhūti accepts even a single awakening.”
Venerable Śāriputra then asked of venerable Subhūti, “Venerable Subhūti, do you accept that there is a bodhisattva great being [F.177.b] in the Buddha Vehicle?”
Venerable Subhūti asked venerable Śāriputra in return, “Venerable Śāriputra, do you accept that in suchness there are three bodhisattvas: the bodhisattva in the Śrāvaka Vehicle, the bodhisattva in the Pratyekabuddha Vehicle, and the bodhisattva in the Buddha Vehicle?”
“No, Venerable Subhūti,” he replied.
“Venerable Śāriputra, can suchness be apprehended as one type, or two types, or three types?”
“No, Venerable Subhūti,” he replied.
“Venerable Śāriputra, in suchness can you apprehended even one bodhisattva?”
Venerable Subhūti then said, “So, since as things stand in truth these dharmas cannot be apprehended, what, Venerable Śāriputra, made you think, ‘This bodhisattva is in the Śrāvaka Vehicle, this bodhisattva is in the Pratyekabuddha Vehicle, and this bodhisattva is in the Buddha Vehicle’?
“Thus, Venerable Śāriputra, bodhisattva great beings whose minds are not cowed, who do not tense up, and who do not experience regret when bodhisattva great beings categorized in terms of the suchness of all dharmas are not specifically qualified546—they will go forth to unsurpassed, perfect, complete awakening.”
Then the Lord said to venerable Subhūti, “Subhūti, your confident readiness to explain like this through the Buddha’s might is excellent! Therefore, Subhūti, bodhisattva great beings whose minds are not cowed, who do not tense up, and who do not experience regret—who do not tremble, feel frightened, or become terrified when bodhisattva great beings categorized in terms of the suchness of all dharmas are not specifically qualified— [F.178.a] those bodhisattva great beings will go forth to unsurpassed, perfect, complete awakening.”
Then venerable Śāriputra asked the Lord, “Lord, to which awakening will bodhisattva great beings with such qualities as those go forth?”
“Śāriputra,” replied the Lord, “those bodhisattva great beings will go forth to unsurpassed, perfect, complete awakening.”
Then venerable Subhūti asked the Lord, “Lord, how should bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening stand?”
“Subhūti,” replied the Lord, “bodhisattva great beings stand with a thought that makes all beings equal:547 ‘I must produce a balanced thought toward all beings, not produce an unbalanced thought. I must focus on all beings with a balanced thought, not focus on all beings with an unbalanced thought. I must generate great love and great compassion for all beings. I must focus on all beings with great love. I must not focus on any beings callously. I must stop feeling superior to any beings. I must focus on all beings without being devious. I must produce a thought to be of benefit to all beings, not produce a thought to harm them. I must focus on all beings with a thought to benefit them, not focus on them with a thought to harm them. I must produce a thought that I am not offended by any beings, not produce a thought that I am offended. I must produce a thought not to injure any beings, not produce a thought to injure them. I must focus on all beings with a thought not to injure them, [F.178.b] not focus on them with a thought to injure them. I must produce a thought that all beings are mothers. I must produce a thought that all beings are brothers, sisters, friends, kinsmen, and blood relatives. I must focus on all beings with the thought they are mothers. I must focus on all beings with the thought they are brothers, sisters, friends, kinsmen, up to blood relatives.
“ ‘I must stop killing, I must inspire others to stop killing, I must speak in praise of stopping killing, and I must speak in praise of others stopping killing as well, welcoming it.
“ ‘I must stop stealing, I must inspire others to stop stealing, I must speak in praise of stopping stealing, and I must speak in praise of others stopping stealing as well, welcoming it.
“ ‘I must stop illicit sex because of lust, I must inspire others to stop illicit sex because of lust, I must speak in praise of stopping illicit sex because of lust, and I must speak in praise of others stopping illicit sex because of lust as well, welcoming it.’
“That is how bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening should stand.
Similarly, “ ‘I must stop … up to wrong view, I must inspire others to stop wrong view, I must speak in praise of stopping wrong view, and I must speak in praise of others stopping wrong view as well, welcoming it.’
“That is how bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening should stand.
“ ‘I must become absorbed in the first concentration, I must inspire others to become absorbed in the first concentration, I must speak in praise of becoming absorbed in the first concentration, [F.179.a] and I must speak in praise of others becoming absorbed in the first concentration as well, welcoming it. Similarly, I must become absorbed in … up to the fourth concentration, up to I must speak in praise of others becoming absorbed in … up to the fourth concentration as well, welcoming it.’
“Furthermore, Subhūti, bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening must become absorbed in loving-kindness, up to ‘I must speak in praise of others becoming absorbed in loving-kindness as well, welcoming it. I must do the same with compassion, joy, and equanimity as well.
“ ‘I must become absorbed in the station of endless space. Similarly, up to I must speak in praise of others becoming absorbed in the station of endless space as well, welcoming it. I must do the same with … up to the station of neither perception nor nonperception absorption.
“ ‘I must complete the perfection of giving, I must inspire others to take up the perfection of giving, I must speak in praise of the perfection of giving, and I must speak in praise of others completing the perfection of giving as well, welcoming it. I must complete … up to the perfection of wisdom, I must inspire others to take up the perfection of wisdom, I must speak in praise of the perfection of wisdom, and I must speak in praise of others completing the perfection of wisdom as well, welcoming it.’ [F.179.b]
“That is how bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening should stand.
“ ‘I must become absorbed in inner emptiness, I must inspire others to become absorbed in inner emptiness, I must speak in praise of inner emptiness, and I must speak in praise of others becoming absorbed in inner emptiness as well, welcoming it. Similarly, I must become absorbed in … up to the emptiness that is the nonexistence of an intrinsic nature, I must inspire others to become absorbed in the emptiness that is the nonexistence of an intrinsic nature, I must speak in praise of the emptiness that is the nonexistence of an intrinsic nature, and I must speak in praise of others becoming absorbed in the emptiness that is the nonexistence of an intrinsic nature as well, welcoming it.
“ ‘I must cultivate the four applications of mindfulness, I must inspire others to take up the applications of mindfulness, I must speak in praise of the applications of mindfulness, and I must speak in praise of others cultivating the applications of mindfulness as well, welcoming it. I must do the same with … up to the eightfold noble path.
“ ‘I must become absorbed in the emptiness, signlessness, and wishlessness meditative stabilization, I must inspire others to take up the emptiness, signlessness, and wishlessness meditative stabilization, I must speak in praise of the emptiness, signlessness, and wishlessness meditative stabilization, and I must speak in praise of others becoming absorbed in the emptiness, signlessness, and wishlessness meditative stabilization as well, welcoming it.
“ ‘I must become absorbed in the eight deliverances, I must inspire others to take up the eight deliverances, I must speak in praise [F.180.a] of the eight deliverances, and I must speak in praise of others becoming absorbed in the eight deliverances as well, welcoming it.
“ ‘I must complete the ten tathāgata powers, I must inspire others to take up the ten tathāgata powers, I must speak in praise of the ten tathāgata powers, and I must speak in praise of others completing the ten tathāgata powers as well, welcoming it. Similarly, I must complete the four fearlessnesses, the four detailed and thorough knowledges, the eighteen distinct attributes of a buddha, great love, and great compassion. I must inspire others to take up … up to great love, and great compassion, I must speak in praise of great compassion, and I must speak in praise of others completing great compassion as well, welcoming it.
“ ‘I must become absorbed in dependent origination in the order in which it unfolds and in the order in which it does not unfold, I must inspire others to take up dependent origination in the order in which it unfolds and in the order in which it does not unfold, I must speak in praise of dependent origination, and I must speak in praise of others becoming absorbed in dependent origination as well, welcoming it.’
“That is how bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening should stand.
“ ‘I must comprehend suffering. I must abandon origination. I must actualize cessation. I must cultivate the path. I must inspire others to take up the comprehension of suffering, the abandoning of origination, the actualization of cessation, [F.180.b] and the cultivation of the path. I must speak in praise of the comprehension of suffering, up to the cultivation of the path, and I must speak in praise of others becoming absorbed in the comprehension of suffering, the abandoning of origination, the actualization of cessation, and the cultivation of the path as well, welcoming it.
“ ‘I must produce knowledge to actualize the knowledge that is the result of stream enterer, but I should not actualize the very limit of reality. I must inspire others to actualize the knowledge that is the result of stream enterer. I must produce knowledge to actualize the knowledge that is the result of once-returner, but I should not actualize the very limit of reality. I must inspire others to actualize the knowledge that is the result of once-returner. I must produce knowledge to actualize the knowledge that is the result of non-returner, but I should not actualize the very limit of reality. I must inspire others to actualize the knowledge that is the result of non-returner. I must produce knowledge to actualize the knowledge that is the state of a worthy one, but I should not actualize the very limit of reality. I must inspire others to actualize the knowledge that is the state of a worthy one. I must enter into the secure state of a bodhisattva, I must inspire others to enter into the secure state of a bodhisattva, I must speak in praise of the secure state of a bodhisattva, and I must speak in praise of others entering into the secure state of a bodhisattva as well, welcoming it.’ [F.181.a]
“That is how bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening should stand.
“ ‘I must bring beings to maturity, I must inspire others to bring beings to maturity, I must speak in praise of bringing beings to maturity, and I must speak in praise of others bringing beings to maturity as well, welcoming it. I must purify a buddhafield, I must inspire others to purify a buddhafield, I must speak in praise of purifying a buddhafield, and I must speak in praise of others purifying a buddhafield as well, welcoming it. I must produce a bodhisattva’s clairvoyance, I must inspire others to produce a bodhisattva’s clairvoyance, I must speak in praise of producing a bodhisattva’s clairvoyance, and I must speak in praise of others producing a bodhisattva’s clairvoyance as well, welcoming it. I must produce the knowledge of a knower of all aspects, I must inspire others to take up the knowledge of a knower of all aspects, I must speak in praise of the knowledge of a knower of all aspects, and I must speak in praise of others producing the knowledge of a knower of all aspects as well, welcoming it. I must eliminate all residual impressions, connections, and afflictions. I must inspire others to eliminate all residual impressions, connections, and afflictions. I must speak in praise of knowledge of the elimination of all residual impressions, connections, and afflictions, and I must speak in praise of others eliminating all residual impressions, connections, [F.181.b] and afflictions as well, welcoming it.’
“Subhūti, that is how bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening should stand.
“ ‘I must take possession of a perfect lifespan. I must inspire others to have a perfect lifespan. I must speak in praise of having a perfect lifespan, and I must speak in praise of others taking possession of a perfect lifespan as well, welcoming it. I must make sure the good doctrine lasts. I must inspire others to make sure the good doctrine lasts. I must speak in praise of making sure the good doctrine lasts, and I must speak in praise of others making sure the good doctrine lasts as well, welcoming it.’
“Subhūti, that is how bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening should stand. That is how bodhisattva great beings should train in the perfection of wisdom and skillful means. Training like that,548 standing like that, their form will be without obscuration; their feeling, perception, volitional factors, and consciousness will also be without obscuration. Similarly, connect this with each, up to the lasting of the doctrine will be without obscuration. And why? Because even in the past those bodhisattva great beings did not seize form; did not seize feeling, perception, volitional factors, or consciousness; and similarly, did not seize … up to the knowledge of all aspects. And why? Because even that form that has not been seized is not form, and similarly, up to even that knowledge of all aspects that has not been seized is not [F.182.a] the knowledge of all aspects.”
During this exposition of the positioning of the bodhisattva, two thousand bodhisattvas gained forbearance for the nonproduction of dharmas.
This was the forty-eighth chapter, “A Presentation of the Bodhisattvas’ Training,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [B37]
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.
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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.
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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.
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