The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 6: Subhūti
Toh 10
Degé Kangyur, vol. 29 (shes phyin, khri brgyad, ka), folios 1.a–300.a; vol. 30 (shes phyin, khri brgyad, kha), folios 1.a–304.a; vol. 31 (shes phyin, khri brgyad, ga), folios 1.a–206.a
- Jinamitra
- Surendrabodhi
- Yeshé Dé
Imprint
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
Current version v 1.1.2 (2024)
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Table of Contents
Summary
The Perfection of Wisdom in Eighteen Thousand Lines is one version of the Long Perfection of Wisdom sūtras that developed in South and South-Central Asia in tandem with the Eight Thousand version, probably during the first five hundred years of the Common Era. It contains many of the passages in the oldest extant Long Perfection of Wisdom text (the Gilgit manuscript in Sanskrit), and is similar in structure to the other versions of the Long Perfection of Wisdom sūtras (the One Hundred Thousand and Twenty-Five Thousand) in Tibetan in the Kangyur. While setting forth the sacred fundamental doctrines of Buddhist practice with veneration, it simultaneously exhorts the reader to reject them as an object of attachment, its recurring message being that all dharmas without exception lack any intrinsic nature.
The sūtra can be divided loosely into three parts: an introductory section that sets the scene, a long central section, and three concluding chapters that consist of two important summaries of the long central section. The first of these (chapter 84) is in verse and also circulates as a separate work called The Verse Summary of the Jewel Qualities (Toh 13). The second summary is in the form of the story of Sadāprarudita and his guru Dharmodgata (chapters 85 and 86), after which the text concludes with the Buddha entrusting the work to his close companion Ānanda.
Acknowledgements
This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Translator’s Acknowledgments
This is a good occasion to remember and thank my friend Nicholas Ribush, who first gave me a copy of Edward Conze’s translation of The Perfection of Wisdom in Eight Thousand Lines in 1973. I also thank the Tibetan teachers and students at the Riklam Lobdra in Dharamshala, India, where I began to study the Perfection of Wisdom, for their kindness and patience; Jeffrey Hopkins and Elizabeth Napper, who steered me in the direction of the Perfection of Wisdom and have been very kind to me over the years; and Ashok Aklujkar and others at the University of British Columbia in Canada, who taught me Sanskrit and Indian culture while I was writing my dissertation on Haribhadra’s Perfection of Wisdom commentary. I thank the hermits in the hills above Riklam Lobdra and the many Tibetan scholars and practitioners who encouraged me while I continued working on the Perfection of Wisdom after I graduated from the University of British Columbia. I thank all those who continued to support me as a monk and scholar after the violent death of my friend and mentor toward the end of the millennium. I thank those at the University of Michigan and then at the University of California (Berkeley), particularly Donald Lopez and Jacob Dalton, who enabled me to complete the set of four volumes of translations from Sanskrit of the Perfection of Wisdom commentaries by Haribhadra and Āryavimuktisena and four volumes of the fourteenth-century Tibetan commentary on the Perfection of Wisdom by Tsongkhapa. I thank Gene Smith, who introduced me to 84000. I thank everyone at 84000: Dzongsar Khyentse Rinpoche and the sponsors; the scholars, translators, editors, and technicians; and all the other indispensable people whose work has made this translation of The Perfection of Wisdom in Eighteen Thousand Lines and its accompanying commentary possible.
Around me everything I see would be part of a perfect road if I had better driving skills.Where I was born, where everything is made of concrete, it too is a perfect place.Everyone I have been with, everyone who is near me now, and even those I have forgotten—there is no one who has not helped me.So, I bow to everyone and to the world and ask for patience, and, as a boon, a smile.
Acknowledgment of Sponsors
We gratefully acknowledge the generous sponsorship of Matthew Yizhen Kong, Steven Ye Kong and family; An Zhang, Hannah Zhang, Lucas Zhang, Aiden Zhang, Jinglan Chi, Jingcan Chi, Jinghui Chi and family, Hong Zhang and family; Mao Guirong, Zhang Yikun, Chi Linlin; and Joseph Tse, Patricia Tse and family. Their support has helped make the work on this translation possible.
Text Body
The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 6: Subhūti
The Lord then said to venerable Subhūti, “Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.”
Then it occurred to those bodhisattva great beings, those great śrāvakas, and those gods to think, “Will venerable Subhūti instruct the bodhisattva great beings in the perfection of wisdom on account of armor in which reposes the power of his own intellect and confident readiness, or will he instruct them through the power of the Buddha?”
Then through the power of the Buddha venerable Subhūti, understanding in his mind the thought processes occurring to those bodhisattva great beings, those great śrāvakas, and those gods, said to venerable Śāriputra, “Venerable Śāriputra, whatever the Lord’s śrāvakas say, teach, and expound, it is all through the Tathāgata’s power. [F.58.a] And whatever the Tathāgata teaches, none of it contradicts the true nature of dharmas. When those children of a good family are training in that Dharma teaching they are also directly confronting the true nature of dharmas. Śāriputra, it is just the Tathāgata who, by skillful means, will expound the perfection of wisdom to the bodhisattva great beings. Śāriputra, teaching the perfection of wisdom here is not within the scope of any of the śrāvakas or pratyekabuddhas or bodhisattva great beings.”119
Venerable Subhūti then said to the Lord, “Lord, you say this—namely, ‘bodhisattva great being.’ What phenomenon is this, the word bodhisattva great being, for? Lord, I do not see that—namely, the phenomenon with the name bodhisattva. Lord, I do not see those bodhisattva great beings, that perfection of wisdom, nor that word bodhisattva, so which bodhisattva great beings will I advise and instruct in what perfection of wisdom?”
“Subhūti,” the Lord replied, “those—namely, perfection of wisdom, bodhisattva, and the word bodhisattva—are just words. They do not exist inside, they do not exist outside, and they cannot be apprehended where both do not exist.120 Subhūti, it is like this: the word being is uttered again and again, but you cannot apprehend any being. It is a mere name designation, and except for being used conventionally as a mere word and conventional term, any phenomenon that is a designation is not produced and does not stop.121 Similarly with self, [F.58.b] living being, creature, one who lives, individual, person, one born of Manu, a child of Manu, one who does, one who makes someone else do, motivator, one who motivates, one who feels, one who makes someone else feel, one who knows, and one who sees—they are all phenomena that are designations, and thus, being used conventionally as just names and conventional terms, phenomena that are designations are not produced and do not stop. Those names do not exist inside, they do not exist outside, and they cannot be apprehended where both do not exist.
“Similarly, Subhūti, perfection of wisdom, bodhisattva, and the word bodhisattva are all phenomena that are designations, and that phenomenon that is a designation, except for being used conventionally as just a name and a conventional term, is not produced and does not stop.
“Subhūti it is like this: the form this inner body122 has is just a dharma designation, and that dharma designation, except for being used conventionally as just a name and a conventional term, is not produced and does not stop. That name does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.
“Similarly, feeling … perception … volitional factors … and consciousness is just a dharma designation, and except for being used conventionally as just a name and a conventional term, is not produced and does not stop. That name does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist. Similarly, Subhūti, perfection of wisdom, bodhisattva, and the word bodhisattva are all phenomena that are designations; that phenomenon that is a designation, except for being used conventionally as just a name and a conventional term, is not produced and does not stop.
“Subhūti, this—namely, [F.59.a] eyes—is just a dharma designation, and, except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name—eyes—does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist. Similarly, Subhūti, ears … nose … tongue … body … and thinking mind is just a dharma designation, and that dharma designation, except for being used conventionally as just a name and a conventional term, is not produced and does not stop. That name—thinking mind—does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.
“Subhūti, a form is just a dharma designation, and, except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name also does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist. Similarly, Subhūti, a sound … a smell … a taste … a feeling … and a dharma is just a dharma designation, and that dharma designation, except for being used conventionally as just a name and a conventional term, is not produced and does not stop. That name dharma does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.
“Subhūti, eye constituent123 is just a dharma designation, and, except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name eye constituent does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.
“Subhūti, form constituent is just a dharma designation, and, except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name form constituent does not exist inside, does not exist outside, [F.59.b] and it cannot be apprehended where both do not exist.
“Subhūti, eye consciousness constituent is just a dharma designation, and, except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name eye consciousness constituent does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.
“Similarly, Subhūti, ear constituent … sound constituent … and ear consciousness constituent … ; nose constituent … smell constituent … and nose consciousness constituent … ; tongue constituent … taste constituent … and tongue consciousness constituent…; body constituent … touch constituent … and body consciousness constituent…; and thinking-mind constituent … dharma constituent … and thinking-mind consciousness constituent is just a dharma designation, and except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name thinking-mind consciousness constituent does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.
“Similarly, Subhūti, perfection of wisdom, bodhisattva, and the word bodhisattva are thus phenomena that are designations; those phenomena that are designations, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those terms—perfection of wisdom, bodhisattva, and the word bodhisattva—do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
“Subhūti, it is like this: inner body124 is being used conventionally as a mere term. Skull, neck bone, shoulder blade, arm bone, spine, rib, hip bone, thigh bone, [F.60.a] lower leg bone, and foot bone are conventions designated just by names. They are just dharma designations, and those dharma designations, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those names do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
“Similarly, Subhūti, perfection of wisdom, bodhisattva, and the word bodhisattva are phenomena that are designations, and those phenomena that are designations, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those terms do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
“Subhūti, it is like outer grass,125 wood, branch, leaf, and petal. Those are all are just conventions designated by various words, and those words, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those names do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
“Similarly, Subhūti, perfection of wisdom, bodhisattva, and the word bodhisattva are phenomena that are designations, and those phenomena that are designations, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those terms do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
“Subhūti, it is like126 the names of past lord buddhas—except for being used conventionally as just names and conventional terms, they are not produced and do not stop. Those names do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
“Subhūti, it is like [F.60.b] a dream, an echo, an apparition, an illusion, a mirage, a reflection of the moon in water, and a tathāgata’s magical creation. All those phenomena are just merely designated and, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those terms do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
“Similarly, Subhūti, all those phenomena—namely, perfection of wisdom, bodhisattva, and the word bodhisattva—are just merely designated, and those phenomena that are designations, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those terms do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
“Therefore, Subhūti, bodhisattva great beings thus practicing the perfection of wisdom should train in names that are conventional terms making things known, in advice that makes things known, and in dharmas that make things known.127
“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom do not view ‘form is permanent.’ They do not view ‘form is impermanent.’ They do not view ‘form is happiness’ or ‘is suffering,’ ‘has a self’ or ‘is selfless,’ ‘is calm’ or ‘is not calm,’ ‘is empty’ or ‘is not empty,’ ‘has a sign,’ or ‘is signless,’ ‘is wished for’ or ‘is wishless,’ ‘is compounded’ or ‘is uncompounded,’ ‘is arising’ or ‘is stopping,’ ‘is isolated’ or ‘is not isolated,’ ‘is wholesome’ or ‘is unwholesome,’ ‘is with basic immorality’ or ‘is without basic immorality,’ ‘is with outflows’ or ‘is without outflows,’ [F.61.a] ‘is afflicted’ or ‘is unafflicted,’ ‘is ordinary’ or ‘is extraordinary,’ ‘is defilement’ or ‘is purification,’ or ‘form is saṃsāra.’ Neither do they view ‘form is nirvāṇa.’
“Similarly, they do not view ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’or ‘consciousness is permanent.’ They do not view ‘it is impermanent.’ Similarly they do not view it ‘is happiness’ or ‘is suffering,’ ‘has a self’ or ‘is selfless,’ ‘is calm’ or ‘is not calm,’ ‘is empty’ or ‘is not empty,’ ‘has a sign,’ or ‘is signless,’ ‘is a wish for’ or ‘is wishless,’ ‘is compounded’ or ‘is uncompounded,’ ‘is arising’ or ‘is stopping,’ ‘is isolated’ or ‘is not isolated,’ ‘is wholesome’ or ‘is unwholesome,’ ‘is with basic immorality’ or ‘is without basic immorality,’ ‘is with outflows’ or ‘is without outflows,’ ‘is afflicted’ or ‘is unafflicted,’ ‘is ordinary’ or ‘is extraordinary,’ ‘is defilement’ or ‘is purification,’ or ‘is saṃsāra’ or ‘is nirvāṇa.’
“Similarly, they do not view ‘the eye constituent is permanent’ or ‘is impermanent,’ ‘the form constituent is permanent’ or ‘is impermanent,’ or ‘the eye consciousness constituent is permanent’ or ‘is impermanent,’ up to they do not view it ‘is saṃsāra’ or ‘is nirvāṇa.’
“Similarly, they do not view ‘the ear constituent…,’ the sound constituent…,’ or ‘the ear consciousness constituent…’; ‘the nose constituent…,’ ‘the smell constituent…,’ or ‘the nose consciousness constituent…’; ‘the tongue constituent…,’ ‘the taste constituent…,’ or ‘the tongue consciousness constituent…’; ‘the body constituent…,’ [F.61.b] ‘the touch constituent…,’ or ‘the body consciousness constituent…’; or the thinking-mind constituent…,’ ‘the dharma constituent…,’ or ‘the thinking-mind consciousness constituent is permanent’ or ‘is impermanent,’ up to they do not view it ‘is saṃsāra’ or ‘is nirvāṇa.’
“They do not view that any ‘pleasurable feeling’ or ‘suffering feeling’ or ‘neither pleasurable nor suffering feeling’ that arises from the condition of contact between the eyes, form, and eye consciousness ‘is permanent’ or ‘is impermanent,’ up to they do not view that it ‘is saṃsāra’ or ‘is nirvāṇa.’ Similarly, they do not view that any ‘pleasurable feeling’ or ‘suffering feeling’ or ‘neither pleasurable nor suffering feeling’ that arises from the condition of contact between the ear constituent, sound constituent, and ear consciousness constituent; the nose constituent, smell constituent, and nose consciousness constituent; the tongue constituent, taste constituent, and tongue consciousness constituent; the body constituent, touch constituent, and body consciousness constituent; or the thinking-mind constituent, dharma-constituent, and thinking-mind consciousness constituent ‘is permanent’ or ‘is impermanent,’ up to they do not view that it ‘is saṃsāra’ or ‘is nirvāṇa.’
“And why? Because bodhisattva great beings practicing the perfection of wisdom do not view the perfection of wisdom, a bodhisattva, or the word bodhisattva in the compounded element or uncompounded element. And why? Because, Subhūti, bodhisattva great beings practicing the perfection of wisdom do not mentally construct and do not conceptualize any of those dharmas. Standing without mentally constructing any dharma,128 they cultivate the applications of mindfulness. Practicing the perfection of wisdom, they do not view [F.62.a] the perfection of wisdom or even the name perfection of wisdom; they do not view a bodhisattva or even the name bodhisattva. Similarly, when they cultivate the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path; the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; the powers and fearlessnesses, up to the distinct attributes of a buddha, and are practicing the perfection of wisdom, they do not, except for paying attention to the knowledge of all aspects, view the perfection of wisdom, the name perfection of wisdom, a bodhisattva, or the name bodhisattva. Those bodhisattva great beings practicing the perfection of wisdom excellently realize the defining marks of the dharmas. And that defining mark of a dharma, of the dharmas, is not defiled and is not purified.
“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom should understand that they are just names and conventional terms that are dharma designations. Having understood that they are just names and conventional terms that are dharma designations, they do not settle down on form. They do not settle down on feeling, perception, volitional factors, or consciousness. They do not settle down on the eyes. They do not settle down on a form, eye consciousness, and eye contact. They do not settle down on any pleasurable feeling or suffering feeling or neither pleasurable nor suffering feeling that arises from the condition of eye contact. [F.62.b]
“Similarly, they do not settle down on the ears…, the nose…, the tongue…, or the body…, or on the thinking-mind, dharma, thinking-mind consciousness, and thinking-mind contact. They do not settle down on any pleasurable feeling or suffering feeling or neither pleasurable nor suffering feeling that arises from the condition of thinking-mind contact. They do not settle down on the compounded element or the uncompounded element. They do not settle down on the perfection of giving. They do not settle down on the perfection of morality, patience, perseverance, concentration, or wisdom. They do not settle down on any of their names or marks.
“They do not settle down on a bodhisattva’s body. They do not settle down on the flesh eye, divine eye, wisdom eye, dharma eye, or buddha eye. Similarly, they do not settle down on the perfection of clairvoyance, inner emptiness, outer emptiness, or inner and outer emptiness, up to they do not settle down on emptiness that is the nonexistence of an intrinsic nature. They do not settle down on suchness. They do not settle down on the very limit of reality. They do not settle down on the dharma-constituent. They do not settle down on bringing beings to maturity, purifying a buddhafield, or skillful means. And why? Because something that might settle down, something on account of which it might settle down, and something on which it might settle down—none of those dharmas exist.
“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom who do not settle down on [F.63.a] all dharmas grow in the perfection of giving. They grow in the perfection of morality, patience, perseverance, concentration, and wisdom. They enter into the secure state of a bodhisattva, step onto the irreversible level, complete the clairvoyances, and, having completed the clairvoyances, bring beings to maturity, and they respect, revere, honor, and worship the lord buddhas. They roam from buddhafield to buddhafield in order to purify a buddhafield and behold the lord buddhas. Having beheld those lord buddhas, the wholesome roots on account of which they would respect, revere, honor, and worship those lord buddhas will come about in them. And because of those wholesome roots they will come to be right in the presence of the lord buddhas.129 They will hear the Dharma from those lord buddhas, and the continuum of the Dharma they have heard will not be cut until reaching the site of awakening. They will obtain the dhāraṇī gateways. They will obtain the meditative stabilization gateways.
“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom should understand that it is a designation that is a name and conventional term for something.
“This ‘bodhisattva’130—what do you think, Subhūti, is the bodhisattva form, or is the bodhisattva other than form, or is the bodhisattva in form, or is form in the bodhisattva, or is the bodhisattva without form?”
“None of those, Lord,” he replied. [F.63.b]
The Lord then asked, “What do you think, Subhūti, is the bodhisattva feeling … perception … volitional factors … or consciousness, or is the bodhisattva other than consciousness, or is the bodhisattva in consciousness, or is consciousness in the bodhisattva, or is the bodhisattva without consciousness?”
“None of those, Lord,” he replied.
The Lord then asked, “What do you think, Subhūti, is the bodhisattva eyes, or is the bodhisattva other than eyes, or is the bodhisattva in eyes, or are eyes in the bodhisattva, or is the bodhisattva without eyes?”
“None of those, Lord,” he replied.
The Lord then asked, “What do you think, Subhūti, is the bodhisattva ears … a nose … a tongue … a body … or a thinking mind, or is the bodhisattva other than a thinking mind, or is the bodhisattva in a thinking mind, or is a thinking mind in the bodhisattva, or is the bodhisattva without a thinking mind?”
“None of those, Lord,” he replied.
The Lord then asked, “What do you think, Subhūti, is the bodhisattva a form, or is the bodhisattva other than a form, or is the bodhisattva in a form, or is a form in the bodhisattva, or is the bodhisattva without a form?”
“None of those, Lord,” he replied.
The Lord then asked, “What do you think, Subhūti, is the bodhisattva a sound … a smell … a taste … [F.64.a] a feeling … or dharmas, or is the bodhisattva other than dharmas, or is the bodhisattva in dharmas, or are dharmas in the bodhisattva, or is the bodhisattva without dharmas?”
“None of those, Lord,” he replied.
The Lord then asked, “What do you think, Subhūti, is the bodhisattva eyes, form, and eye consciousness; or is the bodhisattva other than eyes, form, and eye consciousness; or is the bodhisattva in eyes, form, and eye consciousness; or are eyes, form, and eye consciousness in the bodhisattva; or is the bodhisattva without eyes, form, and eye consciousness?”
“None of those, Lord,” he replied.
The Lord then asked, “What do you think, Subhūti, is the bodhisattva ears, sound, and ear consciousness … nose, smell, and nose consciousness … tongue, taste, and tongue consciousness … body, touch, and body consciousness … or thinking mind, dharma, and thinking-mind consciousness? Or is the bodhisattva other than them, or is the bodhisattva in them, or are they in the bodhisattva, or is the bodhisattva without thinking mind, dharma, and thinking-mind consciousness?”
“None of those, Lord,” he replied.
The Lord then asked, “What do you think, Subhūti, is the bodhisattva the earth element, or is the bodhisattva other than the earth element, or is the bodhisattva in the earth element, or is the earth element in the bodhisattva, or is the bodhisattva without the earth element?”
The Lord then asked, “What do you think, Subhūti, is the bodhisattva the water element … the fire element … the wind element … the space element … or the consciousness element, or is the bodhisattva other than the consciousness element, or is the bodhisattva in the consciousness element, or is the consciousness element in the bodhisattva, or is the bodhisattva without the consciousness element?”
“None of those, Lord,” he replied.
The Lord then asked, “What do you think, Subhūti, is the bodhisattva ignorance, or is the bodhisattva other than ignorance, or is the bodhisattva in ignorance, or is ignorance in the bodhisattva, or is the bodhisattva without ignorance?”
“None of those, Lord,” he replied.
The Lord then asked, “What do you think, Subhūti, is the bodhisattva volitional factors … consciousness … name and form … the six sense fields … contact … feeling … craving … appropriation … existence … birth … or old age and death, or is the bodhisattva other than old age and death, or is the bodhisattva in old age and death, or is old age and death in the bodhisattva, or is the bodhisattva without old age and death?”
“None of those, Lord,” he replied.
The Lord then asked, “What do you think, Subhūti, is the bodhisattva the suchness of form, or is the bodhisattva other than the suchness of form, or is the bodhisattva in the suchness [F.65.a] of form, or is the suchness of form in the bodhisattva, or is the bodhisattva without the suchness of form?”
“None of those, Lord,” Subhūti replied.
The Lord then asked, “Similarly, is the bodhisattva the suchness of feeling … the suchness of perception … the suchness of volitional factors … or the suchness of consciousness, or is the bodhisattva other than the suchness of consciousness, or is the bodhisattva in the suchness of consciousness, or is the suchness of consciousness in the bodhisattva, or is the bodhisattva without the suchness of consciousness?”
The Lord then asked, “Similarly, is the bodhisattva the suchness of the constituents, sense fields, or dependent origination, up to old age and death? Or is the bodhisattva other than the suchness of old age and death, or is the bodhisattva in the suchness of old age and death, or is the suchness of old age and death in the bodhisattva, or is the bodhisattva without the suchness of old age and death?”
“None of those, Lord,” Subhūti replied.
The Lord then asked, “Subhūti, for what reason do you say, ‘The bodhisattva is not form, and the bodhisattva is not the aggregates, constituents, sense fields, or dependent origination, up to the suchness of old age and death?’ ”
“Lord,” Subhūti replied, “when a being131 absolutely does not exist and cannot be apprehended, how could that form be a bodhisattva? How could something other than form be a bodhisattva? How could a bodhisattva [F.65.b] be in form? How could form be in a bodhisattva? How could something without form be a bodhisattva? How could feeling … perception … volitional factors … or consciousness be a bodhisattva? How could something other than consciousness be a bodhisattva? How could a bodhisattva be in consciousness? How could consciousness be in a bodhisattva? How could something without consciousness be a bodhisattva?”
Connect this in the same way with constituents, sense fields, and dependent origination.
“Lord, when a being absolutely does not exist and cannot be apprehended, how could old age and death be a bodhisattva? How could something other than old age and death be a bodhisattva? How could a bodhisattva be in old age and death? How could old age and death be in a bodhisattva? How could something without old age and death be a bodhisattva?
“Lord, when a being absolutely does not exist and cannot be apprehended, how could the suchness of form be apprehended in it?”
Connect this in the same way with the aggregates, constituents, sense fields, and dependent origination.
“Lord, when a being absolutely does not exist and cannot be apprehended, how could the suchness of old age and death be apprehended in it? It is impossible.”
“Excellent, excellent, Subhūti!” said the Lord. “Bodhisattvas, Subhūti, should train in the perfection of wisdom like that, without apprehending a being.
“And again, Subhūti, where you said, ‘Lord, [F.66.a] you say this, that is, “bodhisattva great being.”132 What phenomenon is this, the word bodhisattva great being, for?’ What do you think? Is bodhisattva the word for form? Or do you think bodhisattva is the word for feeling, perception, or volitional factors, or consciousness?”
“None of those, Lord,” Subhūti replied.
The Lord then asked, “What do you think, Subhūti, is bodhisattva the word for the permanence of form, or is bodhisattva the word for the impermanence of form? Similarly, is bodhisattva the word for the pleasurable state of form, the suffering state of form, the selfness of form, the selflessness of form, the calmness of form, or the noncalmness of form?
“Similarly, is bodhisattva the word for the permanence of feeling … perception … volitional factors … or consciousness? Or for the impermanence of consciousness, the pleasurable state of consciousness, the suffering state of consciousness, the selfness of consciousness, the selflessness of consciousness, the calmness of consciousness, or the noncalmness of consciousness?
“What do you think, Subhūti, is bodhisattva the word for the emptiness of form, the nonemptiness of form, the sign of a form, the signlessness of form, the form that is wished for, or the wishlessness of form? Is bodhisattva the word for the emptiness of feeling … perception … volitional factors … or consciousness, [F.66.b] the nonemptiness of consciousness, the sign of consciousness, the signlessness of consciousness, the consciousness that is wished for, or the wishlessness of consciousness?”
The Lord said, “Subhūti, for what reason do you say that bodhisattva is not the word for the permanence of form and is not the word for the impermanence of form? Similarly, that bodhisattva is not the word for the pleasurable state or the suffering state of form, it is not the word for the self, it is not the word for selflessness, it is not the word for calmness, and it is not the word for noncalmness? That it is not the word for emptiness, it is not the word for nonemptiness, it is not the word for the state of having a sign, it is not the word for signlessness, it is not the word for the state of being a wish for, and it is not the word for wishlessness? Similarly, that bodhisattva133 is not the word for the permanence and is not the word for the impermanence of feeling, perception, volitional factors, or consciousness? And that neither is it the word for the pleasurable state, the suffering state, the self, selflessness, calmness, noncalmness, emptiness, nonemptiness, the state of having a sign, signlessness, the state of being a wish for, or wishlessness?”
“Lord,” Subhūti replied, “when a form absolutely does not exist and cannot be apprehended, how could bodhisattva be the word for form? Lord, when feeling … perception … volitional factors … and consciousness absolutely do not exist and cannot be apprehended, how could bodhisattva be the word for consciousness? [F.67.a]
“Lord, when permanence and impermanence absolutely do not exist and cannot be apprehended, how could bodhisattva be the word for the permanence and the word for the impermanence of form?
“Similarly, when the pleasurable state … the suffering state … self … selflessness … calmness … noncalmness … emptiness … nonemptiness … the state of having a sign … signlessness … the state of being a wish for … and wishlessness absolutely does not exist and cannot be apprehended, how could bodhisattva be the word for the wishlessness of form?
“Similarly, Lord, when permanence and impermanence absolutely do not exist and cannot be apprehended, how could bodhisattva be the word for the permanence and for the impermanence of consciousness?
“Similarly, when the pleasurable state … the suffering state … self … selflessness … calmness … noncalmness … emptiness … nonemptiness … the state of having a sign … signlessness … the state of being a wish for … and wishlessness absolutely does not exist and cannot be apprehended, how could bodhisattva be the word for the wishlessness of consciousness?”
“Excellent, excellent, Subhūti!” said the Lord. “Bodhisattva great beings practicing the perfection of wisdom like that should train in the perfection of wisdom without apprehending a word for form; without apprehending a word for feeling, perception, volitional factors, or consciousness; without apprehending the words for form as permanent, impermanent, a pleasurable state, a suffering state, self, selflessness, calmness, noncalmness, emptiness, nonemptiness, the state of having a sign, signlessness, the state of being a wish for, or wishlessness; and without apprehending the words for feeling, [F.67.b] perception, volitional factors, or consciousness as permanent, impermanent, a pleasurable state, a suffering state, selfness, selflessness, calmness, noncalmness, emptiness, nonemptiness, the state of having a sign, signlessness, the state of having a wish, or wishlessness.
“Again, Subhūti, you say, ‘I do not see that—namely, the phenomenon with the name bodhisattva.’ The dharma does not see the dharma-constituent; the dharma-constituent does not see the dharma. Subhūti, the form constituent does not see the dharma-constituent, and the dharma-constituent does not see the form constituent. Similarly, Subhūti, the feeling constituent … the perception constituent … the volitional factors constituent … and the consciousness constituent do not see the dharma-constituent, and the dharma-constituent does not see the consciousness constituent. The eye constituent does not see the dharma-constituent. Similarly, the ear constituent … the nose constituent … the tongue constituent … the body constituent … and the thinking-mind constituent does not see the dharma constituent, and the dharma-constituent does not see the thinking-mind constituent. Subhūti, the compounded element does not see the uncompounded element, and the uncompounded element does not see the compounded element. And why? You cannot make the uncompounded known without the compounded, and you cannot make the compounded known without the uncompounded. Subhūti, bodhisattva great beings practicing the perfection of wisdom [F.68.a] like that do not see any dharma at all, but they do not tremble, feel frightened, or become terrified at not seeing; their minds are not cowed by any dharma, do not tense up, and do not experience regret.
“And why? Subhūti, bodhisattva great beings practicing the perfection of wisdom do not see form; do not see feeling, perception, volitional factors, or consciousness; do not see eyes; do not see ears, nose, tongue, body, or thinking mind; do not see a form, a sound, a smell, a taste, a feeling, or a dharma; do not see ignorance; do not see volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth, or old age and death; do not see greed; do not see hatred or confusion; do not see a self; do not see a being, a living being, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does, one who feels, one who knows, or one who sees; do not see the desire realm; do not see the form realm or formless realm; do not see śrāvakas and the śrāvaka dharmas; do not see pratyekabuddhas and the pratyekabuddha dharmas; do not see bodhisattvas and do not see bodhisattva dharmas; do not see buddhas [F.68.b] and do not see buddha dharmas; do not see awakening, up to do not see all dharmas. And while not seeing all dharmas they do not tremble, feel frightened, or become terrified.”
“Lord, why do the minds of a bodhisattva great beings practicing the perfection of wisdom not become cowed by all dharmas and not tense up?” asked Subhūti.
The Lord replied, “It is because, Subhūti, bodhisattva great beings do not apprehend and do not view mind and mental factor dharmas. Therefore, Subhūti, the minds of bodhisattva great beings practicing the perfection of wisdom do not become cowed by all dharmas and do not tense up.”
“Lord, how is it that the thinking minds of bodhisattva great beings do not tremble?” asked Subhūti.
The Lord replied, “Because, Subhūti, bodhisattva great beings do not apprehend and do not view mind and mental factor dharmas or thinking mind and thinking-mind dharmas. Therefore the thinking minds of bodhisattva great beings do not tremble at all dharmas.
“Subhūti, bodhisattva great beings should practice the perfection of wisdom like that, without apprehending all dharmas. Subhūti, if bodhisattva great beings practicing the perfection of wisdom do not apprehend a perfection of wisdom, that bodhisattva, that word for bodhisattva, or even that bodhicitta, then just that is the advice about the perfection of wisdom of bodhisattvas; just that is the instruction.” [F.69.a]
This was the sixth chapter, “Subhūti,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
Colophon
The Noble Perfection of Wisdom in Eighteen Thousand Lines is completed. It has been translated, proofed, and prepared for publication by the Indian preceptors Jinamitra, Surendrabodhi, Yeshé Dé, and so on.1131
Abbreviations
| AAV | Āryavimuktisena (’phags pa rnam grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (Āryapañcaviṃśatisāhasrikāprajñā-pāramitopadeśaśāstrābhisamayālaṃkārakārikāvārttika). |
|---|---|
| AAVN | Āryavimuktisena. Abhisamayālamkāravrtti (mistakenly titled Abhisamayālaṅkāravyākhyā). Nepal German Manuscript Preservation Project A 37/9, National Archives Kathmandu Accession Number 5/55. The numbers follow the page numbering of Sparham’s undated, unpublished transliteration of the part of the manuscript not included in Pensa 1967. |
| Abhisamayālaṃkāra | shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba tshig le’ur byas pa (Abhisamayālaṃkāra-nāma-prajñāpāramitopadeśaśāstrakārikā) [The Ornament for the Clear Realizations]. Numbering of the verses as in the Unrai Wogihara edition: Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. |
| Amano | Amano, Koei H. Abhisamayālaṃkāra-kārikā-śāstra-vivṛti. |
| Aṣṭa | Aṣṭasāhasrikāprajñāpāramitā. Page numbers are Wogihara (1973) that includes the edition of Mitra (1888). |
| Buddhaśrī | shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñāpāramitāsaṃcayagāthāpañjikā). |
| Bṭ1 | Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [Bṛhaṭṭīkā]. |
| Bṭ3 | Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśa-sāhasrikāprajñāpāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. English translation in Sparham 2022. |
| C | Choné (co ne) Kangyur and Tengyur. |
| D | Degé (sde dge) Kangyur and Tengyur. |
| Edg | Buddhist Hybrid Sanskrit Dictionary. |
| Eight Thousand | Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. |
| GRETIL | Göttingen Register of Electronic Texts in Indian Languages. |
| Ghoṣa | Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. |
| Gilgit | Gilgit Buddhist Manuscripts. |
| GilgitC | Edward Conze, ed. and trans. The Gilgit Manuscript of the Aṣṭādaśasāhasrikāprajñāpāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya. |
| Gyurme (khri pa) | Gyurme Dorje. The Transcendent Perfection of Wisdom in Ten Thousand Lines. |
| H | Lhasa (zhol) Kangyur and Tengyur. |
| K | Peking (Kangxi) Kangyur and Tengyur. |
| LC | Lokesh Candra. Tibetan Sanskrit Dictionary. |
| LSPW | Conze, Edward. The Large Sutra on Perfection Wisdom (Conze 1984). |
| MDPL | Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. |
| MQ | Conze, Edward and Shotaro Iida. “Maitreya’s Questions” in the Prajñāpāramitā. |
| MW | Monier-Williams, M. A. A Sanskrit–English dictionary etymologically and philologically arranged with special reference to cognate Indo-European languages. |
| Mppś | Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). |
| Mppś English | Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. |
| Mvy | Mahāvyutpatti (bye brag tu rtogs par byed pa chen po). |
| N | Narthang (snar thang) Kangyur and Tengyur. |
| NAK | National Archives Kathmandu. |
| NGMPP | Nepal German Manuscript Preservation Project. |
| PSP | Pañcaviṃśatisāhasrikā Prajñāpāramitā. |
| RecA | Skt and Tib editions of Recension A in Yuyama 1976. |
| RecAs | Sanskrit Recension A in Yuyama 1976. |
| RecAt | Tibetan Recension A in Yuyama 1976. |
| S | Stok Palace (stog pho brang bris ma) Kangyur. |
| Skt | Sanskrit. |
| Subodhinī | Attributed to Haribhadra. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratnaguṇasaṃcayagāthā-pañjikānāma) [“Easy Pañjikā”]. |
| Thempangma | bka’ ’gyur rgyal rtse’i them spang ma. |
| Tib | Tibetan. |
| Toh | Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons (bkaḥ-ḥgyur and bstan-ḥgyur). |
| Wogihara | Unrai Wogihara. Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. |
| Z | Zacchetti, Stefano. In Praise of the Light. |
| brgyad stong pa | shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭasāhasrikāprajñāpāramitā) [Eight Thousand]. |
| khri brgyad stong pa | shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭādaśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Eighteen Thousand Lines]. |
| khri pa | shes rab kyi pha rol tu phyin pa khri pa (Daśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Ten Thousand Lines, Toh 11]. |
| le’u brgyad ma | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Haribhadra’s “Eight Chapters”]. Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib vol. letter, followed by the folio and line number. |
| nyi khri | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. |
| rgyan snang | Haribhadra. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭasāhasrikāprajñāpāramitā-vyākhyānābhisamayālaṃkārālokā) [Illumination of the Abhisamayālaṃkāra]. |
| ŚsPK | Śatasāhasrikāprajñaparamitā. |
| ŚsPN3 | Śatasāhasrikāprajñaparamitā NGMPP A 115/3, NAK Accession Number 3/632. Numbering of the scanned pages. |
| ŚsPN4 | Śatasāhasrikāprajñaparamitā NGMPP B 91/3, NAK Accession Number 3/633. Numbering of the scanned pages. |
| ŚsPN4/2 | Śatasāhasrikāprajñaparamitā NGMPP B 91/3, NAK Accession Number 3/633 (part two). Numbering of the scanned pages. |
| ’bum | shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib letter in italics of the vol., followed by the folio and line number. |
Bibliography
Primary Sources
shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭādaśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Eighteen Thousand Lines]. Toh 10, Degé Kangyur vols. 30–31 (shes phyin, khri brgyad, ka–ga), folios ka.1.b–ga.206.a.
shes rab kyi pha rol tu phyin pa khri brgyad stong pa. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 29, pp. 19–513.
shes rab kyi pha rol tu phyin pa khri brgyad stong pa. Stok Palace Kangyur vols. 45–47 (khri brgyad, ka–ga), folios ka.1.b–ga.392.a.
shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Eight Thousand Lines]. Toh 12, Degé Kangyur vol. 33 (shes phyin, brgyad stong pa, ka), folios 1.b–286.a.
shes phyin khri pa (Daśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Ten Thousand Lines]. Toh 11, Degé Kangyur vol. 31 (shes phyin, ga), folios 1.b–91.a; vol. 32 (shes phyin, nga), folios 92.b–397.a. English translation in Padmakara Translation Group 2018.
shes rab kyi pha rol tu phyin pa rdo rje bcod pa (Vajracchedikā) [The Diamond Sūtra]. Toh 16, Degé Kangyur vol. 34 (sher phyin, rna tshogs, ka), folios 121.a–132.b.
shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8, Degé Kangyur vols. 14–25 (shes phyin, ’bum, ka–a), folios ka.1.b–a.395.a. English translation in Sparham 2024.
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (shes phyin, nyi khri, ka–a), folios ka.1.b–ga.381.a. English translation in Padmakara Translation Group 2023.
shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa (Prajñāpāramitāratnaguṇasaṃcayagāthā) [The Verse Summary of the Jewel Qualities]. In shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭādaśasāhasrikāprajñāpāramitā) Toh 10, Degé Kangyur vol. 31 (shes phyin, khri brgyad, ga), folios 163.a–181.b. Also Toh 13, Degé Kangyur vol. 34 (shes rab sna tshogs pa, ka), folios 1.b–19.b.
Pañcaviṃśatisāhasrikā Prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. GRETIL edition input by Klaus Wille (Göttingen), based on the edition by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1–2), 1986 (2–3), 1990 (4), 1992 (5), 2006 (6–8).
Aṣṭasāhasrikāprajñāpāramitā [The Perfection of Wisdom in Eight Thousand Lines]. Ed. Wogihara (1973) incorporating Mitra (1888).
Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstra [The Ornament for the Clear Realizations]. Ed. Wogihara (1973).
Pañcaviṃśatisāhasrikā Prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Dutt, Nalinaksha. Calcutta Oriental Series 28. London: Luzac, 1934. Reprint edition, Sri Satguru Publications, 1986.
Secondary References
Sūtras
rgya cher rol pa (Lalitavistara) [The Play in Full]. Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b; Lhasa Kangyur 96, vol. 48 (mdo sde, kha), folios 1.b–352.a. English translation in Dharmachakra Translation Committee 2013.
dam pa’i chos dran pa nye bar gzhag pa (Saddharmasmṛtyupasthāna). Toh 287, Degé Kangyur, vols. 68–71 (mdo sde, ya–sha), folios ya.82.a–sha.229.b. English translation in Dharmachakra Translation Committee 2020a.
dam pa’i chos pad ma dkar po (Saddharmapuṇḍarika) [The White Lotus of the Good Dharma]. Toh 113, Degé Kangyur vol. 51 (mdo sde, ja), folios 1.b–180.b. English translation in Roberts 2018.
de bzhin gshegs pa’i snying rje chen po nges par bstan pa (Tathāgatamahākaruṇānirdeśa) [Great Compassion of the Tathāgata Sūtra] [Dhāraṇīśvararāja]. Toh 147, Degé Kangyur vol. 57 (mdo sde, pa), folios 142.a–242.b; Lhasa Kangyur vol. 57 (mdo sde, da), folios 153.b–319.a. English translation in Burchardi 2020.
de bzhin gshegs pa’i snying po (Tathāgatagarbha) [Tathāgatagarbha Sūtra]. Toh 258, Dege Kangyur vol. 66 (mdo sde, za), folios 245.b–259.b; Lhasa Kangyur 260, vol. 67 (mdo sde, zha), folios 1.b–24.a.
de bzhin gshegs pa’i gsang ba bsam gyis mi khyab pa’i bstan pa (Tathāgatācintyaguhyakanirdeśa) [Explanation of the Inconceivable Secrets of the Tathāgatas]. Toh 47, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 100.a–203.a; Lhasa Kangyur vol. 35 (dkon brtsegs, ka), folios 151.a–313.b. English translation in Fiordalis, David. and Dharmachakra Translation Committee 2023.
dri ma med par grags pas bstan pa (Vimalakīrtinirdeśa) [The Teaching of Vimalakīrti]. Toh 176, Degé Kangyur vol. 60 (mdo sde, ma), folios 175.a–239.b. English translation in Thurman 2017.
mdo chen po stong pa nyid ces bya ba (Śūnyatānāmamahāśūtra) [Śūnyatā Sūtra]. Toh 290, Degé Kangyur vol. 71 (mdo sde, sha), folios 250.a–253.b; Lhasa Kangyur 293, vol. 71 (mdo sde, ra), folios 476.b–482.a.
chos bcu pa (Daśadharmaka) [The Ten Dharmas Sūtra]. Toh 53, Degé Kangyur vol. 40 (dkon brtsegs, kha), folios 164.a–184.b.
tshangs pa’i dra ba (Brahmajāla) [Brahma’s Net Sūtra]. Toh 352, Degé Kangyur vol. 76 (mdo sde, aH), folios 70.b–86.a; Lhasa Kangyur 360, vol. 76 (mdo sde, a), folios 111.a–135.b.
byang chub sems dpa’i sde snod (Bodhisattvapiṭaka) [Bodhisattva Piṭaka Sūtra]. Toh 56, Degé Kangyur vols. 40–41 (dkon brtsegs, kha–ga), folios kha.255.b–ga.205.b; Lhasa Kangyur 56, vol. 37 (dkon brtsegs, ga), folios 1.b–380.b. English translation in Norwegian Institute of Palaeography and Historical Philology 2023.
za ma tog bkod pa (Kāraṇḍavyūha). Toh 116, Degé Kangyur, vol. 51 (mdo sde, pa), folios 200.a–247.b. English translation in Roberts 2013.
lang kar gshegs pa (Laṅkāvatāra) [The Descent to Laṅkā Sūtra]. Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56.a–191.b.
blo gros rgya mtshos zhus pa (Sāgaramatiparipṛcchā) [The Questions of Sāgaramati. Toh 152, Degé Kangyur vol. 58 (mdo sde, pha), folios 1.b–115.b; Lhasa Kangyur 153, vol. 58 (mdo sde, na), folios 1.b–180.a. English translation in Dharmachakra Translation Committee 2020b.
blo gros mi zad pas bstan pa (Akṣayamatinirdeśa) [The Teaching of Akṣayamati]. Toh 175, Degé Kangyur vol. 60 (mdo sde, ma), folios 79.a–174.b; Lhasa Kangyur 176, vol. 60 (mdo sde, pha), folios 122.b–270.b. English translation in Braarvig and Welsh 2020.
shes rab snying po (Prajñāpāramitāhṛdaya). Toh 21, Degé Kangyur vol. 34 (sher phyin, ka), folios 144.b–146.a; Toh 531, Degé Kangyur vol. 88 (rgyud, na), folios 94.b–95.b. English translation in Dharmachakra Translation Committee 2022.
sa bcu pa’i mdo (Daśabhūmikasūtra) [The Ten Levels Sūtra]. Lhasa Kangyur 94, vol. 43 (phal chen, ga), folios 67.a–234.b. English translation in Roberts 2021.
sangs rgyas phal po che zhes bya ba shin tu rgyas pa chen po (Buddhāvataṃsakanāmamahāvaipūlya) [Avataṃsaka Sūtra]. Toh 44, Degé Kangyur vols. 35–36 (phal chen, ka–a); Lhasa Kangyur 94, vols. 41–46 (phal chen, ka–cha).
lha mo dpal ’phreng gi seng ge’i sgra (Śrīmālādevīsiṃhanāda) [The Lion’s Roar of the Goddess Śrīmālā]. Toh 92, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 255.a–277.b.
Indic Commentaries
Abhayākaragupta. thub pa’i dgongs pa’i rgyan (Munimatālaṃkāra) [“Thought of the Sage”]. Toh 3903, Degé Tengyur vol. 211 (dbu ma, a), folios 73.b–293.a.
———. shes rab kyi pha rol tu phyin pa brgyad stong pa’i ’grel pa gnad kyi zla ’od (Āṣṭasāhasrikāprajñāpāramitāvṛttimarmakaumudī) [“Moonlight”]. Toh 3805, Degé Tengyur vol. 90 (shes phyin, da), folios 1.b–228.a.
Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [“Detailed Explanation of the One Hundred Thousand”]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na–pa).
Āryavimuktisena. ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (Āryapañcaviṃśatisāhasrikāprajñāpāramitopadeśaśāstrābhisamayālaṃkārakārikāvārttika) [“Āryavimuktisena’s Commentary”]. Toh 3787, Degé Tengyur vol. 80 (shes phyin, ka), folios 14.b–212.a.
Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos rnam par bshad pa (Mahāyānottaratantraśāstravyākhyā) [“Explanation of the Uttaratantra”]. Toh 4025, Degé Tengyur vol. 225 (sems tsam, phi), folios 74.b–129.a.
———. theg pa chen po bsdus pa (Mahāyānasaṃgraha). Toh 4048, Degé Tengyur vol. 236 (sems tsam, ri), folios 1.b–43.a.
———. rnal ’byor spyod pa’i sa (Yogācārabhūmi) [“The Yogācāra Levels”]. Toh 4035–4042, Degé Tengyur vol. 229 (sems tsam, tshi–’i), folios tshi.1.b–’i.68.b.
———. rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa (Bodhisattvabhūmi) [“The Bodhisattva Levels”]. Toh 4037, Degé Tengyur vol. 231 (sems tsam, wi), folios 1.b–213.a.
Asaṅga/Maitreya. theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottaratantraśāstraratnagotravibhāga) [Uttaratantra]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), folios 54.b–73.a.
Asvabhāva. theg pa chen po bsdus pa’i bshad sbyar (Mahāyānasaṃgrahopanibandhana) [“Explanation of the Mahāyānasaṃgraha”]. Toh 4051 Degé Tengyur vol. 236 (sems tsam, ri), folios 190.b–296.a.
Bhadanta Vimuktisena (btsun pa grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (*Āryapañcaviṃśatisāhasrikāprajñāpāramitopadeśa-śāstrābhisamayālaṃkārakārikāvārttika) [“Bhadanta’s Commentary”]. Toh 3788, Degé Tengyur vol. 81 (shes phyin, kha), folios 1.b–181.a.
Buddhaśrī. shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñāpāramitāsaṃcayagāthāpañjikā) [“Buddhaśrī’s Explanation of the Jewel Qualities”]. Toh 3798, Degé Tengyur (shes phyin, nya), folios 116.a–189.b.
Daśabalaśrīmitra. ’dus byas ’dus ma byas rnam par nges pa (Saṃskṛtāsaṃskṛtaviniścaya) [“Determination of Compounded and Uncompounded Phenomena”]. Toh 3897, Degé Tengyur (dbu ma, ha), folios 109.a–317.a.
Dharmatrāta. ched du brjod pa’i tshoms (Udānavarga) [“Compilation of Udānas”]. Toh 4099, Degé Tengyur vol. 250 (mngon pa, tu), folios 1.b–45.a; Toh 326, Degé Kangyur vol. 72 (mdo sde, sa), folios 209.a–253.a.
Haribhadra. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratnaguṇasaṃcayagāthā-pañjikānāma/Subodhinī) [“Easy Pañjikā”]. Toh 3792, Degé Tengyur vol. 86 (shes phyin, ja), folios 1.b–78.a.
———. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭasāhasrikāprajñāpāramitāvyākhyānābhisamayālaṃkārālokā) [“Illumination of the Abhisamayālaṃkāra”]. Toh 3791, Degé Tengyur vol. 85 (shes phyin, cha), folios 1.b–341.a.
———. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa (Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstravṛtti) [“Clear Meaning Commentary”]. Toh 3793, Degé Tengyur vol. 86 (shes phyin, ja), folios 78.b–140.a.
———. shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [“Eight Chapters”]. Toh 3790, Degé Tengyur vols. 82–84 (shes phyin, ga–ca), folios ga.1.a–ca.342.a.
Jñānavajra. ’phags pa lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan zhes bya ba (Āryalaṅkāvatāranāmamahāyānasūtravṛttitathāgatahṛdayālaṃkāranāma) [“Commentary on the Descent to Laṅkā Sūtra”]. Toh 4019, Degé Tengyur vol. 122 (mdo ’grel, pi), folios 1.b–310.a.
Maitreya. theg pa chen po mdo sde’i rgyan zhes bya ba’i tshig le’ur byas pa (Mahāyānasūtrālaṃkārakārikā) [“Ornament for the Mahāyāna Sūtras”]. Toh 4020, Degé Tengyur vol. 225 (sems tsam, phi), folios 1.b–39.a.
———. dbus dang mtha’ rnam par ’byed pa’i tshig le’ur byas pa (Madhyāntavibhāga) [“Delineation of the Middle and Extremes”]. Toh 4021, Degé Tengyur vol. 225 (sems tsam, phi), folios 40.b–45.a.
———. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba tshig le’ur byas pa, sde dge, (Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstrakārikā) [The Ornament for the Clear Realizations]. Toh 3786, Degé Tengyur vol. 80 (shes phyin, ka), folios 1.b–13.a.
Mañjuśrīkīrti. ’phags pa chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa’i ting nge ’dzin kyi rgyal po zhes bya ba theg pa chen po’i mdo’i ’grel pa grags pa’i phreng ba (Sarvadharmasvabhāvasamatāvipañcitasamādhirājanāmamahāyānasūtraṭīkākīrtimālā) [“Samādhirājasūtra Commentary”]. Toh 3897, Degé Tengyur (mdo ’grel, nyi), folios 1.b–163.b.
Nāgārjuna. dbu ma rtsa ba’i tshig le’ur byas pa shes rab ces bya ba (Prajñānāmamūlamadhyamakakārikā) [“Root Verses on Wisdom”]. Toh 3897, Degé Tengyur vol. 198 (dbu ma, tsa), folios 1.b–19.a.
Prajñāvardhan. ched du brjod pa’i tshoms kyi rnam par ’grel pa (Udānavargavivaraṇa) [“Explanation of the Udānavārga”]. Toh 4100, Degé Tengyur vols. 148–49 (mngon pa, tu–thu), folios tu.45.b–thu.222.a.
Pūrṇavardana. chos mngon par chos kyi ’grel bshad mtshan nyid kyi rjes su ’brang ba (Abhidharmakośaṭīkālakṣaṇānusāriṇī) [“Explanation of the Treasury of Knowledge”]. Toh 4093, Degé Tengyur vols. 144–45 (mngon pa, cu–chu), folios cu.1.b–chu.322.a.
Ratnākaraśānti. mngon par rtogs pa’i rgyan gyi ’grel pa’i tshig le’ur byas pa’i ’grel pa dag ldan (Abhisamayālaṃkārakārikāvṛittiśuddhamatī) [“Purity”]. Toh 3801, Degé Tengyur vol. 88 (shes phyin, ta), folios 76.a–204.a.
———. nam mkha’ dang mnyam pa zhes bya ba’i rgya cher ’grel pa (Khasamānāmaṭīkā) [“Explanation of the Khasamā”]. Toh 1424, Degé Tengyur vol. 21 (rgyud, wa), folios 153.a–171.a.
———. ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa’i dka’ ’grel snying po mchog (Āryāṣṭasāhasrikāprajñāpāramitāpañjikāsārottamā) [Sāratamā]. Toh 3803, Degé Tengyur vol. 89 (shes phyin, tha), folios 1.b–230.a.
Sāgaramegha (rgya mtsho sprin). rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa’i rnam par bshad pa (Bodhisattvabhūmivyākhyā) [“Explanation of the Bodhisattva Levels”]. Toh 4047, Degé Tengyur vol. 235 (sems tsam, yi), folios 1.b–338.a.
Śrījagattalanivāsin. bcom ldan ’das ma’i man ngag gi rjes su brang ba zhes bya ba’i rnam par bshad pa (Bhagavatyāmnāyānusāriṇīnāmavyākhyā) [“Commentary Following the Tradition”]. Toh 3811, Degé Tengyur vol. 94 (shes phyin, ba), folios 1.b–320.a.
Sthiramati. mdo sde rgyan gyi ’grel bshad (Sūtrālaṃkāravṛttibhāṣya) [“Commentary on the Ornament for the Sūtras”]. Toh 4034, Degé Tengyur vols. 227–28 (sems tsam, ma–tsi).
Vasubandhu. chos mngon pa’i mdzod kyi tshig le’ur byas pa (Abhidharmakośakārikā) [“The Treasury of Knowledge”]. Toh 4089, Degé Tengyur vol. 242 (mngon pa, ku), folios 1.b–25.a.
———. chos mngon pa’i mdzod kyi bshad pa (Abhidharmakośabhāṣya) [“Autocommentary to The Treasury of Knowledge”]. Toh 4090, Degé Tengyur vols. 242–43 (mngon pa, ku–khu), folios ku.26.a–khu.95.a.
———. mdo sde’i rgyan gyi bshad pa (Sūtrālaṃkāravyākhyā) [“Explanation of the Ornament for the Sūtras”]. Toh 4026, Degé Tengyur vol. 225 (sems tsam, phi), folios 129.b–260.a.
———. dbus dang mtha’ rnam par ’byed pa’i ’grel pa (Madhyāntavibhāgabhāṣya) [“Explanation of The Delineation of the Middle and Extremes”]. Toh, 4027, Degé Tengyur vol. 226 (sems tsam, bi), folios 1.b–27.a.
———. ’phags pa bcom ldan ’das ma shes rab kyi pha rol tu phyin pa rdo rje gcod pa’i don bdun gyi rgya cher ’grel pa (Āryabhagavatīprajñāpāramitāvajracchedikāsaptārthaṭīkā) [“Explanation of The Diamond Sūtra”]. Toh 3816, Degé Tengyur vol. 95 (shes phyin, ma), folios 178.a–203.b.
———. ’phags pa blo gros mi zad pas bstan pa rgya cher ’grel pa (Āryākṣayamatinirdeśaṭīkā) [“Long Explanation of The Teaching of Akṣayamati”]. Toh 3994, Degé Tengyur vol. 114 (mdo ’grel, ci), folios 1.b–269.a.
———. ’phags pa sa bcu pa’i rnam par bshad pa (Āryadaśabhūmivyākhyāna) [“Explanation of The Ten Level Sūtra”]. Toh 3993, Degé Tengyur vol. 215 (mdo sde, ngi), folios 103.b–266.a.
———. shes rab kyi pha rol tu phyin pa rdo rje gcod pa bshad pa’i bshad sbyar gyi tshig le’ur byas pa (Vajracchedikāyāḥprajñāpāramitāyā vyākhyānopanibandhanakārikā) [“Verse Explanation of the Diamond Sūtra”]. Lhasa Tengyur 5864, vol. 146 (ngo mtshar bstan bcos, nyo), folios 1.a–5.b.
Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśati-sāhasrikāṣṭādaśasāhasrikāprajñāpāramitābṛhaṭṭīkā) [“Long Explanation of the One Hundred, Twenty-Five, and Eighteen Thousand”/“Detailed Explanation of the Three Sūtras”]. Toh 3808, Degé Tengyur vol. 93 (shes phyin, pha), folios 1.b–291.b. English translation in Sparham 2022.
Indigenous Tibetan Works
Ar Changchup Yeshé (ar byang chub ye shes). mngon rtogs rgyan gyi ’grel pa rnam ’byed [“Disentanglement of Haribhadra’s Exposition of Maitreya’s ‘Ornament for the Clear Realizations’]. In ar byang chub ye shes kyi gsung chos skor, bka’ gdams dpe dkon gches btus, vol. 2. Edited by dpal brtsegs bod yig dpe rnying zhib ’jug khang. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006.
Bodong Tsöntru Dorjé (bo dong brtson ’grus rdo rje). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi ’grel bshad shes rab mchog gi rgyan (stod cha) [“Ornament for the Supreme Wisdom”]. ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 11, pp. 22–565.
Butön (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod/ chos ’byung chen mo [“History of Indian Buddhism”]. In zhol phar khang gsung ’bum, vol. 26 (ya), folios 1.b–212.a.
Chim Namkha Drak (mchims nam mkha’ grags). shes rab kyi pha rol tu phyin pa’i stong phrag brgya pa gzhung gi don rnam par ’byed pa’i bshad pa [“Summary Explanation of the One Hundred Thousand”]. ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 8, pp. 217–468.
Chomden Rikpé Reltri (bcom ldan rigs pa’i ral gri). shes rab kyi pha rol tu phyin pa stong phra brgya pa rgyan gyi me tog [“Flower Ornament for the Clear Realizations”]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, vol. ca.
———. shes rab kyi pha rol tu phyin pa’i ’grel bshad mngon par rtogs pa rgyan gyi me tog [“Flower Ornament for the Clear Realizations”]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, vol. ga.
Dolpopa (dol po pa shes rab rgyal mtshan). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi su lnga pa’i bshad pa [“Explanation of the Perfection of Wisdom in Twenty-Five Thousand Lines”]. In jo nang kun mkhyen dol po pa shes rab rgyal mtshan gyi gsung ’bum (glog klad ma gsungs ’bum), vol. 6, pp. 1–279. Edited by dpal brtsegs bod yig dpe rnying zhib ’jug khang. Beijing: krung go’i bod rig pa dpe skrun khang, 2011.
———. shes rab kyi pha rol tu phyin pa khri brgyad stong pa’i mchan bu zur du bkod pa (stod cha) [“Notes to the Eight Thousand”]. ’dzam thang gsum ’bum, vol. ma, 5.3–134. BDRC W21208.
Jamsar Shérap Wozer (’jam gsar ba shes rab ’od zer). mngon rtogs rgyan gyi ’grel bshad ’thad pa’i ’od ’bar [“Blaze of What Is Tenable”]. In ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 9, pp. 22–458.
Lui Gyaltsen (klu’i rgyal mtshan [byang chub rdzu ’phrul]). ’phags pa dgongs pa nges par ’grel pa’i mdo’i rnam par bshad pa (Āryasaṃdhinirmocanasūtravyākhyāna) [“Explanation of the Saṃdhinirmocana Sūtra”] Toh 4358, Degé Tengyur vol. 205 (sna tshogs, cho, jo), folios 1.b–293.a; 1.b–183.b.
Pema Karpo (kun mkhyen pad ma dkar po). mngon par rtogs pa rgyan gyi ’grel pa rje btsun byams pa’i zhal lung [“Words of Maitreya”]. In Collected Works (gsuṅ-’bum) of Kun-Mkhyen Padma-Dkar-Po, vol. 8, pp. 1–340. Darjeeling: Kargyud Sungrab Nyamso Khang, 1973–74.
Rongtön (rong ston shes bya kun rig). sher phyin stong phrag brgya pa’i rnam ’grel. In gsung ’bum, vol. 4, pp. 380–678. Chengdu: si khron mi rigs dpe skrun khang, 2008. BDRC W1PD83960.
Serdok Shakya Chokten (gser mdog paN chen shAkya mchog ldan). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan ’grel pa dang bcas pa’i snga phyi’i ’brel rnam par btsal zhing / dngos bstan kyi dka’ ba’i gnas la legs par bshad pa’i dpung tshogs rnam par bkod pa / bzhed tshul rba rlabs kyi phreng ba [“Garland of Waves”]. In Complete Works, vol. 11. Thimphu, 1975.
Tsongkhapa (tsong kha pa blo bzang grags pa). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan ’grel pa dang bcas pa’i rgya cher bshad pa legs bshad gser gyi phreng ba [“Golden Garland of Eloquence: Long Explanation of the Perfection of Wisdom”]. Xining: tsho sngon mi rigs dpe skrun khang, 1986. Page numbers are the same as vols. tsa and tsha in gsung ’bum/ tsong kha pa, vol. 11, pp. 11–519. Xining: mtsho sngon mi rigs dpe skrun khang, 1999. BDRC W20510.
bye brag tu rtogs par byed pa chen po (Mahāvyutpatti). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.
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Ānandajyoti Bikkhu. Maps of Ancient Buddhist India. Revised May 2013.
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Chodron, Gelongma Karma Migme (no date). Mahāyānasaṃgraha (La Somme du Grand Véhicule d’Asaṅga) by Étienne Lamotte. Vol. 2, Translation and Commentary. Gampo Abbey, Nova Scotia, n.d. English translation of Lamotte 1938.
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Conze, Edward, ed. (no date). Ms. Cambridge Add. 1628 (abhisamayālaṃkāra, pañcaviṃśatisāhasrikāprajñāpāramitā) with various additions. Photocopy of typed manuscript.
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———(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.
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de Jong, J. W. Nāgārjuna, Mūlamadhyamakakārikāḥ. Madras, India: Adyar Library and Research Centre, 1977.
Dharmachakra Translation Committee, trans. (2013). The Play in Full (Lalitavistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.
———, trans. (2020a). The Application of Mindfulness of the Sacred Dharma (Saddharmasmṛtyupasthāna, Toh 287). 84000: Translating the Words of the Buddha, 2020.
———, trans. (2020b). The Questions of Sāgaramati (Sāgaramatiparipṛcchā, Toh 152). 84000: Translating the Words of the Buddha, 2020.
———, trans. (2022). The Heart of the Perfection of Wisdom, the Blessed Mother (Bhagavatīprajñāpāramitāhṛdaya, Toh 21). 84000: Translating the Words of the Buddha, 2022.
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Goldstein, Melvyn. A New Tibetan English Dictionary of Modern Tibetan. University of California Press, 2001.
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