The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 69: An Explanation of Meditation on the Path
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 69: An Explanation of Meditation on the Path
“Furthermore, Subhūti, bodhisattva great beings become absorbed in the first concentration, up to become absorbed in the fourth concentration, become absorbed in the immeasurables, up to and become absorbed in the formless absorptions, but they do not get saddled with their maturation. And why? Because they are endowed with skillful means, those skillful means endowed with which they understand that the concentrations, immeasurables, and formless absorptions are empty of their own mark, up to understand that they do not occasion anything.
“Furthermore, Subhūti, even though, starting from the production of the first thought, bodhisattva great beings practicing the perfection of wisdom endowed with skillful means travel the path to eliminate what seeing and meditation eliminate, it does not cause them to reach the result of stream enterer, and it does not cause them to reach the result of once-returner, the result of non-returner, or the state of a worthy one. And why? Because, even while practicing the dharmas on the side of awakening, they understand that all dharmas are empty of their own mark and pass beyond the śrāvaka and pratyekabuddha level. Subhūti, this is the bodhisattva great beings’ forbearance for the nonproduction of dharmas.
“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom become absorbed in the eight deliverances, and become absorbed in the nine serial absorptions, but do not reach the result of stream enterer, up to do not reach the state of a worthy one. And why? Because they understand all dharmas [F.26.a] are empty of their own mark, up to and they understand that all dharmas do not occasion anything.
“Furthermore, Subhūti, bodhisattva great beings master the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and great compassion, but still they do not reach the knowledge of all aspects until they have purified a buddhafield and brought beings to maturity. Subhūti, bodhisattva great beings should practice the perfection of wisdom like that.” [B47]
The Lord having said that, venerable Subhūti said to him, “Lord, bodhisattva great beings who practice the deep dharmas like that but do not get saddled with their maturation are endowed with the finest awareness.”
Venerable Subhūti having said that, the Lord said to him, “Exactly so, Subhūti, exactly so! Subhūti, bodhisattva great beings who practice the deep dharmas like that but do not get saddled with their maturation are endowed with the finest awareness. And why? Subhūti, it is because the bodhisattva great beings do not move from their intrinsic nature.”683
“Lord, from which intrinsic nature do they not move?”
“Subhūti, they do not move from a nonexistent thing.684 In regard to what you have said, Subhūti—‘From which intrinsic nature do they not move?’—they do not move from the intrinsic nature of form; they do not move from the intrinsic nature of feeling, perception, volitional factors, and consciousness; they do not move from the intrinsic nature of the perfection of giving, perfection of morality, perfection of patience, [F.26.b] perfection of perseverance, perfection of concentration, and perfection of wisdom; they do not move from the intrinsic nature of the concentrations, immeasurables, and formless absorptions; they do not move from the intrinsic nature of the applications of mindfulness, up to the eightfold noble path; up to and they do not move from the intrinsic nature of the emptiness meditative stabilization, signlessness meditative stabilization, and wishlessness meditative stabilization, and great compassion. And why? Subhūti, it is because the intrinsic nature of these dharmas is a nonexistent thing. Subhūti, a nonexistent thing cannot fully awaken to a nonexistent thing.”
“Lord, can a nonexistent thing fully awaken to an existent thing?”
“No, Subhūti.”
“Lord, can an existent thing685 fully awaken to a nonexistent thing?”
“No, Subhūti.”
“No, Subhūti.”
“Lord, can an existent thing fully awaken to an existent thing?”
“No, Subhūti.”
“Lord, if a nonexistent thing does not fully awaken to an existent thing, an existent thing does not fully awaken to a nonexistent thing, a nonexistent thing does not fully awaken to a nonexistent thing, and an existent thing does not fully awaken to an existent thing, well then, wouldn’t there be no attainment and no full awakening?”
“Subhūti, there is indeed a clear realization, but it is not through this set of four productions.” [F.27.a]
“So then, Lord, what sort of thing is clear realization?”
“Seeing sameness, not like an existent thing and not like a nonexistent thing either, is clear realization because it is without thought construction; it is free from thought construction. Clear realization is that sort of thing, where those thought constructions do not exist.”686
The Lord having said that, venerable Subhūti asked him, “Lord, what is the bodhisattva great beings’ thought construction?”
“Subhūti, ‘form is permanent’ and ‘impermanent’ is the bodhisattva great beings’ thought construction; ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness is permanent’ and ‘impermanent’ is the bodhisattva great beings’ thought construction. ‘Form is happiness’ and ‘suffering’ is the bodhisattva great beings’ thought construction; ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness is happiness’ and ‘suffering’ is the bodhisattva great beings’ thought construction. ‘Form has a self’ and ‘is selfless’ is the bodhisattva great beings’ thought construction; ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness has a self’ and ‘is selfless’ is the bodhisattva great beings’ thought construction. ‘Form is calm’ and ‘not calm’ is the bodhisattva great beings’ thought construction; ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness is calm’ and ‘not calm’ is the bodhisattva great beings’ thought construction. ‘Form has to be comprehended’ and ‘does not have to be comprehended’ is the bodhisattva great beings’ thought construction; ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness has to be comprehended’ and ‘does not have to be comprehended’ is the bodhisattva great beings’ thought construction. ‘The noble truth of suffering has to be comprehended’ is thought construction; ‘origination has to be abandoned’ is thought construction; ‘cessation has to be actualized’ [F.27.b] is thought construction; ‘the path has to be cultivated’ is thought construction; ‘the four concentrations have to be cultivated’ is thought construction; ‘the four immeasurables have to be cultivated’ is thought construction; ‘the four formless absorptions have to be cultivated’ is thought construction; ‘the four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path have to be cultivated’ is thought construction; ‘the emptiness, signlessness, and wishlessness gateways to liberation have to be cultivated’ is thought construction; ‘the eight deliverances and nine serial absorptions have to be cultivated’ is thought construction; ‘I must pass beyond the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha’s awakening’ is thought construction; ‘I must complete the ten bodhisattva levels’ is thought construction; ‘I must enter into the secure state of a bodhisattva’ is thought construction; ‘I must purify a buddhafield’ is thought construction; ‘I must bring beings to maturity’ is thought construction; ‘I must generate the ten tathāgata powers’ is thought construction; ‘I must complete the four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha’ is thought construction; ‘I must gain the knowledge of all aspects’ is thought construction; and ‘I must eliminate all residual impression connections’ is thought construction.
“Therefore, bodhisattva great beings practicing the perfection of wisdom do not construct in thought what should not be constructed in thought. They do not construct in thought ‘form is permanent or impermanent’ that should not be constructed in thought; they do not construct in thought ‘feeling, perception, volitional factors, or consciousness is permanent or impermanent’ [F.28.a] that should not be constructed in thought; they do not construct in thought…, up to ‘I must gain the knowledge of all aspects’ that should not be constructed in thought. And why? Because something real does not concoct something unreal and something unreal does not concoct something real,687 and you cannot apprehend, apart from something real and unreal, something doing the concocting, something being concocted, someone who does the concocting, and somewhere the concocting happens.
“Therefore, Subhūti, form, up to the knowledge of all aspects is without thought construction, up to awakening is without thought construction. Subhūti, bodhisattva great beings should thus practice the perfection of wisdom without thought construction.”
“Lord, how do bodhisattva great beings practicing the perfection of wisdom see all dharmas without thought construction?”688
Venerable Subhūti having asked that, the Lord said to him, “Subhūti, there is no intrinsic nature of form, up to consciousness, up to there is no intrinsic nature of the knowledge of all aspects. That which has no intrinsic nature is without thought construction. For that reason, Subhūti, form…, up to consciousness is without thought construction. Similarly, connect this with each, up to the knowledge of all aspects is without thought construction. Subhūti, bodhisattva great beings practicing the perfection of wisdom like that enter into the secure state of a bodhisattva.”
The Lord having said that, venerable Subhūti asked him, “Lord, if no phenomenon at all can be apprehended as having an intrinsic nature, on what path do bodhisattva great beings enter into the secure state of a bodhisattva—on the śrāvaka path, or the pratyekabuddha path, or the buddha path?”
Venerable Subhūti having asked that, the Lord said to him, [F.28.b] “Indeed, Subhūti, bodhisattva great beings do not enter into the secure state of a bodhisattva on the śrāvaka path, or the pratyekabuddha path, or the buddha path, but still, Subhūti, bodhisattva great beings enter into the secure state of a bodhisattva having trained on all paths. To illustrate, Subhūti, worthy ones do indeed enter into the flawlessness that is a perfect state, having trained on all the paths,689 but still, until they have produced the path’s result they will not reach the result of a worthy one in a single instant of the path. Similarly, Subhūti, bodhisattva great beings also do indeed enter into the secure state of a bodhisattva having produced all the paths, but still, until they have reached the vajropama meditative stabilization they will not reach the knowledge of all aspects, because they gain the knowledge of all aspects through the wisdom of the unique single instant.”
The Lord having said that, venerable Subhūti inquired of him, “Lord, if bodhisattva great beings enter into the secure state of a bodhisattva having completed all paths, in that case, Lord, given that the Aṣṭamaka path is different, the stream enterer path is different, the path of the candidate for once-returner is different, the once-returner path is different, the path of the candidate for non-returner is different, the non-returner path is different, the path of the candidate for worthy one is different, the worthy one path is different, the pratyekabuddha path is different, and the path of the tathāgata, worthy one, perfectly complete Buddha is different, well then, Lord, if all those paths are different from each other, how will bodhisattva great beings enter into the secure state of a bodhisattva [F.29.a] having completed all paths? Lord, if bodhisattva great beings have to complete all paths to enter into the secure state of a bodhisattva, would they not, having produced all paths, be an Aṣṭamaka; would they not, having produced the path of seeing, be a stream enterer; would they not, having produced the path of meditation, be a candidate for once-returner and a once returner; up to would they not be a worthy one; and would they not, having produced the pratyekabuddha path, be a pratyekabuddha? Lord, there is no chance, it is impossible that bodhisattva great beings, having produced the Aṣṭamaka path, are an Aṣṭamaka, or, having become an Aṣṭamaka enter into the secure state of a bodhisattva; it is impossible for bodhisattva great beings to enter into the secure state of a bodhisattva and reach the knowledge of all aspects. Similarly, it is impossible that bodhisattva great beings, having reached the result of stream enterer, up to having reached the state of a worthy one or a pratyekabuddha’s awakening, enter into the secure state of a bodhisattva; it is impossible for bodhisattva great beings to enter into the secure state of a bodhisattva and reach the knowledge of all aspects. Given that it would be impossible for bodhisattva great beings to enter into the secure state of a bodhisattva and reach the knowledge of all aspects, how, Lord, are we to understand bodhisattva great beings entering into the secure state of a bodhisattva having completed all paths, and having entered into the secure state of a bodhisattva reaching the knowledge of all aspects and eliminating all residual impression connections?”
Venerable Subhūti having thus inquired, the Lord said to him, “Exactly so, Subhūti, exactly so! Subhūti, it is impossible for bodhisattva great beings to become an Aṣṭamaka, [F.29.b] to reach the result of stream enterer, and having produced all paths, ‘enter into the secure state of a bodhisattva.’ There is no chance of it happening, it is impossible. It is impossible that ‘bodhisattva great beings enter into the secure state of a bodhisattva and gain the knowledge of all aspects.’ But still, Subhūti, starting from the production of the first thought, bodhisattva great beings practicing the six perfections, having beheld all eight levels, pass beyond them with knowledge and seeing. What are the eight levels? The exposition of the levels is this: namely, the Śuklavipaśyanā level, the Gotra level, the Aṣṭamaka level, the Darśana level, the Tanū level, the Vītarāga level, the Kṛtāvin level, and the Pratyekabuddha level. Having passed beyond those eight levels with knowledge and seeing, they enter into the secure state of a bodhisattva. Having entered into the secure state of a bodhisattva with the knowledge of a knower of all aspects, they eliminate all afflictions, residual impressions, and connections.
“There, Subhūti, the knowledge of an Aṣṭamaka is a bodhisattva’s forbearance;690 the knowledge and abandonment of a stream enterer is a bodhisattva’s forbearance; the knowledge and abandonment of a once-returner is a bodhisattva’s forbearance; the knowledge and abandonment of a non-returner is a bodhisattva’s forbearance; the knowledge and abandonment of a worthy one is a bodhisattva’s forbearance; and the knowledge and abandonment of a pratyekabuddha is a bodhisattva’s forbearance. Having completed all those paths of all śrāvakas and pratyekabuddhas, bodhisattvas enter into the secure state of a bodhisattva with the knowledge of a knower of path aspects, and having entered into the secure state of a bodhisattva, eliminate all afflictions, residual impressions, [F.30.a] and connections with the knowledge of a knower of all aspects. Subhūti, bodhisattva great beings having completed all the paths should fully awaken to unsurpassed, perfect, complete awakening, and having fully awakened to unsurpassed, perfect, complete awakening, should be like fruit for all beings to live on.”
The Lord having said that, venerable Subhūti asked him, “Lord, which of these paths—the śrāvaka path, the pratyekabuddha path, and the buddha path—that the Lord has spoken about is this path of a knower of path aspects?”
“Subhūti,” he replied, “on that bodhisattva great beings should produce a completely pure knowledge of path aspects. Subhūti, there a completely pure knowledge of path aspects is this: Whatever the attributes, whatever the reasons, and whatever the signs through which the knowledge of path aspects becomes completely pure, bodhisattva great beings should fully awaken to those attributes, those tokens, and those signs. And, having fully awakened to them, in order to tame others they should also explain, expound, explicate, and make them known to others, and should establish others in them so that, one way or the other, others will understand. On that bodhisattva great beings should accomplish vocalizations, conventional terms, and sounds with a pronunciation that makes them understood in the great billionfold world system, and they should accomplish those vocalizations, conventional terms, and sounds in order to make an echo-like understanding. So, Subhūti, in this one of many ways, bodhisattva great beings should complete the knowledge of path aspects. Having completed the knowledge of path aspects they should know the aspirations of beings. They should also know the path of beings in hell, [F.30.b] and they should know the cause and should know the result as well. They should cause them to turn back from the path to the hells, and they should cause them to turn back from the cause and should cause them to turn back from the result as well. Similarly, they should also know the path of the kinnaras, mahoragas, nāgas, yakṣas, and humans, and they should know the cause and should know the result as well. They should also know the path of the gods, and they should know the cause and should know the result as well. They should also know the path of Brahmā, and they should know the cause and should know the result as well. They should also know the path of the Ābhāsvara, Śubhakṛtsna, Bṛhatphala, Asaṃjñin, Avṛha, Atapa, and Akaniṣṭha gods, and they should know the cause and should know the result as well. They should also know the path of the Ākāśānantyāyatana gods, and they should know the cause and should know the result as well, up to they should also know the path of the Naivasaṃjñānāsaṃjñāyatana gods, and they should know the cause and should know the result as well. They should know the four applications of mindfulness, should know the four right efforts, should know the four legs of miraculous power, should know the five faculties, should know the five powers, should know the seven limbs of awakening, and they should know the eightfold noble path. They should know the emptiness gateway to liberation, should know the signlessness gateway to liberation, and should know the wishlessness gateway to liberation. They should know the ten tathāgata powers, should know the four fearlessnesses, should know the four detailed and thorough knowledges, should know the eighteen distinct attributes of a buddha, and should know great compassion. They establish by way of those paths the beings who should be established in the result of stream enterer [F.31.a] in the result of stream enterer, up to establish those who should be established in the state of a worthy one in the state of a worthy one, and establish those who should be established in a pratyekabuddha’s awakening in a pratyekabuddha’s awakening. They establish those who should be established in awakening in awakening. This, Subhūti, is the bodhisattva great beings’ knowledge of path aspects.
“Having trained in this, bodhisattva great beings can become involved in the aspirations of beings. Having become involved in their aspirations, they can teach the doctrine in such a way that one way or the other their doctrine-teachings do not get lost and are not in vain. And why? It is because they have a perfectly proportionate, perfect comprehension that knows the higher and lower faculties of others, and they know the goings and comings and deaths and rebirths of beings as they actually are.
“Subhūti, those dharmas on the side of awakening in which bodhisattva great beings should train, and the paths in which the śrāvakas and pratyekabuddhas should train, are all included within this perfection of wisdom, so bodhisattva great beings should train in the perfection of wisdom.”
The Lord having said that, venerable Subhūti asked him, “Lord, if those dharmas—the dharmas on the side of awakening and the awakening—are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—namely, no mark—how, Lord, will the dharmas on the side of awakening be those that bring about awakening? Lord, dharmas that are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—namely, no mark—do not bring about or take away any dharma [F.31.b] at all. To illustrate, Lord, space does not bring about and does not take away any dharma. Similarly, Lord, all dharmas are empty of their own marks and do not bring about and do not take away any dharma at all.”
“Exactly so, Subhūti, exactly so!” he replied. “Subhūti, dharmas empty of their own marks do not bring about or take away any dharma at all. Subhūti, the teaching that ‘the dharmas on the side of awakening bring about awakening’ is for those beings who do not know that dharmas are empty of their own marks.
“Furthermore, Subhūti, form, feeling, perception, volitional factors, and consciousness; the perfection of giving, up to the perfection of wisdom; inner emptiness, outer emptiness, up to the emptiness of its own mark; the first concentration, up to the Naivasaṃjñānāsaṃjñāyatana absorption; the applications of mindfulness, up to the eightfold noble path; the three gateways to liberation, the eight deliverances, the nine serial absorptions, up to the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha; great compassion; up to the knowledge of all aspects—all those dharmas in the noble Dharma and Vinaya—are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—namely, no mark. The Tathāgata, in order to take care of all beings, [F.32.a] uses them as labeled by ordinary convention: conventionally, but not ultimately. Subhūti, bodhisattva great beings should train in them all by knowing and seeing them. Having trained in them as they really are by knowing and seeing them, they should realize some and not realize others.”
“Lord, what are the dharmas bodhisattva great beings should realize, having trained in them by knowing and seeing, and what are the dharmas they should not realize?”
“Subhūti, they are not those that śrāvakas and pratyekabuddhas have to realize by knowing and seeing. They are all dharmas that have to be fully realized with the knowledge of a knower of all aspects. It is thus, Subhūti, that bodhisattva great beings should train in this noble Dharma and Vinaya perfection of wisdom.”
The Lord having said that, venerable Subhūti asked him, “Lord, you say ‘noble Dharma and Vinaya’ again and again. Lord, what is the noble Dharma and Vinaya? Lord, to what extent does one say something is ‘the noble Dharma and Vinaya’?”
Venerable Subhūti having asked that, the Lord said to him, “Subhūti, here śrāvakas, pratyekabuddhas, bodhisattvas, and tathāgatas, worthy ones, perfectly complete buddhas are not conjoined with and are not disjoined from greed, are not conjoined with and are not disjoined from hatred, are not conjoined with and are not disjoined from confusion, are not conjoined with and are not disjoined from the view of the perishable collection, are not conjoined with and are not disjoined from doubt, are not conjoined with and are not disjoined from grasping rules and rituals as absolute, [F.32.b] are not conjoined with and are not disjoined from attachment to sense objects, are not conjoined with and are not disjoined from malice, are not conjoined with and are not disjoined from attachment to forms, are not conjoined with and are not disjoined from attachment to formless states, are not conjoined with and are not disjoined from ignorance, are not conjoined with and are not disjoined from gross mental excitement, are not conjoined with and are not disjoined from the first concentration, up to are not conjoined with and are not disjoined from the fourth concentration, are not conjoined with and are not disjoined from love, are not conjoined with and are not disjoined from compassion, are not conjoined with and are not disjoined from joy, are not conjoined with and are not disjoined from equanimity, up to and are not conjoined with and are not disjoined from the station of neither perception nor nonperception. They are not conjoined with and are not disjoined from the compounded element or the uncompounded element.
“And why? Because all those dharmas are formless, cannot be pointed out, do not obstruct, and have only one mark—namely, no mark. Those that are formless are not conjoined with and are not disjoined from the formless. Those that cannot be pointed out are not conjoined with and are not disjoined from ones that cannot be pointed out. Those that do not obstruct are not conjoined with and are not disjoined from ones that do not obstruct. Those that have only one mark are not conjoined with and are not disjoined from ones that have only one mark; and those that have no mark are not conjoined with and are not disjoined from ones that have no mark. Subhūti, thus this perfection of wisdom of the bodhisattva great beings in which bodhisattva great beings have to train has only one mark—namely, no mark. [F.33.a] It is formless, cannot be pointed out, and does not obstruct, and while training in it they do not apprehend a mark of691 any dharma at all.”
The Lord having said that, venerable Subhūti asked him, “Lord, they should not train in the mark of form, and they should not train in the mark of feeling, perception, volitional factors, or consciousness; they should not train in the mark of the eyes, and they should not train in the mark of the ears, nose, tongue, body, or thinking mind; they should not train in the mark of a form, and they should not train in the mark of a sound, a smell, a taste, a feeling, or dharmas; they should not train in the mark of the earth element, and they should not train in the mark of the water element, fire element, wind element, space element, or consciousness element; they should not train in the mark of the perfection of giving, and they should not train in the mark of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom; they should not train in the mark of inner emptiness, up to and they should not train in the mark of the emptiness that is the nonexistence of an intrinsic nature; they should not train in the mark of the first concentration, up to and they should not train in the mark of the fourth concentration; they should not train in the mark of love, and they should not train in the mark of compassion, joy, or equanimity; they should not train in the mark of the station of endless space, up to and they should not train in the mark of the station of neither perception nor nonperception; they should not train in the mark of the four applications of mindfulness, up to and they should not train in the mark of the eightfold noble path; they should not train in the mark of the emptiness meditative stabilization, signlessness meditative stabilization, or wishlessness meditative stabilization; they should not train in the mark of the absorptions [F.33.b] in the gateways to liberation; they should not train in the mark of the ten tathāgata powers, they should not train in the mark of the four fearlessnesses, they should not train in the mark of the four detailed and thorough knowledges, they should not train in the mark of the eighteen distinct attributes of a buddha, and they should not train in the mark of great compassion; they should not train in the mark of the truth of suffering, and they should not train in the mark of the truth of origination, cessation, or noble path; they should not train in the mark of dependent origination in the order in which it unfolds and in the order in which it does not unfold; they should not train in the mark of the compounded element, and they should not train in the mark of the uncompounded element? Lord, if they should not train in the marks of those dharmas, and should not train in the mark of the compounded, how, Lord, without having trained in the mark of dharmas and the mark of volitional factors will a bodhisattva great being transcend the śrāvaka and pratyekabuddha levels? How, even without having transcended the śrāvaka and pratyekabuddha levels, will they enter into the secure state of a bodhisattva? How, even without having entered into the secure state of a bodhisattva, will they gain the knowledge of all aspects? How, even without having gained the knowledge of all aspects, will they turn the wheel of the Dharma? And how, even without having turned the wheel of the Dharma, will they release beings in the Śrāvaka Vehicle, or in the Pratyekabuddha Vehicle, or in the Great Vehicle from saṃsāra?”
Venerable Subhūti having asked that, the Lord said to him, “Subhūti, were there to be a mark of any dharma, bodhisattva great beings would have to train in that mark. But, Subhūti, because all dharmas have no mark, are formless, [F.34.a] cannot be pointed out, and do not obstruct, and thus have only one mark—namely, no mark—therefore bodhisattva great beings should not train in those marks; they should not even train in the unmarked. And why? Subhūti, it is not because those earlier with marks later become unmarked. It is because, even earlier, Subhūti, they were unmarked and now, too, they are unmarked, so bodhisattva great beings should therefore not train in marks, and should not train in the unmarked either. And why? Subhūti, it is because whether the tathāgatas arise or whether the tathāgatas do not arise, the element of marks simply remains.”692
The Lord having said that, venerable Subhūti further inquired of him, “Lord, if all dharmas are unmarked, do not have various marks, and do not have even one mark, how, Lord, will bodhisattva great beings meditate on the perfection of wisdom? Lord, without meditating on the perfection of wisdom bodhisattva great beings will not be able to transcend the śrāvaka and pratyekabuddha levels. Without having transcended the śrāvaka and pratyekabuddha levels, bodhisattva great beings also will not be able to enter into the secure state of a bodhisattva, and without having entered into the secure state of a bodhisattva great being, also will not be able to produce forbearance for the nonproduction of dharmas. Without having produced forbearance for the nonproduction of dharmas, they will not be able to produce clairvoyance, and without having produced clairvoyance, bodhisattva great beings will not be able to purify a buddhafield and bring beings to maturity. [F.34.b] Without having purified a buddhafield and brought beings to maturity, bodhisattva great beings will not be able to gain the knowledge of all aspects, and without having gained the knowledge of all aspects, they will not be able to turn the wheel of the Dharma. Without having turned the wheel of the Dharma, they will not be able to establish beings in the result of stream enterer, will not be able to establish beings in the result of once-returner, will not be able to establish beings in the result of non-returner, will not be able to establish beings in the state of a worthy one, will not be able to establish beings in a pratyekabuddha’s awakening, and will not be able to establish beings in unsurpassed, perfect, complete awakening. They will not be able to establish beings in the bases of meritorious action arisen from giving, will not be able to establish beings in the bases of meritorious action arisen from morality, and will not be able to establish beings in the bases of meritorious action arisen from meditation.”
Venerable Subhūti having said that, the Lord said to him, “Exactly so, Subhūti, exactly so! Subhūti, all dharmas are unmarked, do not have various marks, and do not have even one mark, so, Subhūti, meditation on the unmarked is meditation on the bodhisattva great beings’ perfection of wisdom.”
“Lord, in what way is meditation on the unmarked, meditation on the perfection of wisdom?”
“Subhūti, the disintegration of meditation on all dharmas is meditation on the perfection of wisdom.”
“Lord, how is the disintegration of meditation on all dharmas, meditation on the perfection of wisdom?”
“The disintegration of meditation on form is meditation on the perfection of wisdom, and the disintegration of meditation [F.35.a] on feeling, perception, volitional factors, and consciousness is meditation on the perfection of wisdom; the disintegration of meditation on the eyes is meditation on the perfection of wisdom, and the disintegration of meditation on the ears, nose, tongue, body, and thinking mind is meditation on the perfection of wisdom; the disintegration of meditation on a form is meditation on the perfection of wisdom, and the disintegration of meditation on a sound, a smell, a taste, a feeling, and dharmas is meditation on the perfection of wisdom; the disintegration of meditation on something accepted is meditation on the perfection of wisdom, and the disintegration of meditation on something rejected is meditation on the perfection of wisdom; the disintegration of meditation on the first concentration is meditation on the perfection of wisdom, and the disintegration of meditation on the second, third, and fourth concentration is meditation on the perfection of wisdom; the disintegration of meditation on love is meditation on the perfection of wisdom, and the disintegration of meditation on compassion, joy, and equanimity is meditation on the perfection of wisdom; the disintegration of meditation on the station of endless space is meditation on the perfection of wisdom, the disintegration of meditation on the station of endless consciousness is meditation on the perfection of wisdom, the disintegration of meditation on the station of nothing-at-all is meditation on the perfection of wisdom, and the disintegration of meditation on the station of neither perception nor nonperception is meditation on the perfection of wisdom; the disintegration of meditation on mindfulness of the Buddha is meditation on the perfection of wisdom, and the disintegration of meditation on mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of morality, mindfulness of giving away, mindfulness of the gods, mindfulness of disgust, mindfulness of breathing in and out, mindfulness of death, and mindfulness of what is included in the body [F.35.b] is meditation on the perfection of wisdom; the disintegration of meditation on the idea of impermanence, the idea of suffering, and the idea of selflessness is meditation on the perfection of wisdom; the disintegration of meditation on dependent origination is meditation on the perfection of wisdom; the disintegration of meditation on the idea of self is meditation on the perfection of wisdom, and the disintegration of meditation on the idea of a being, the idea of a living being, the idea of a creature, the idea of one born of Manu, the idea of a child of Manu, the idea of one who lives, the idea of person, the idea of one who does, and the idea of one who makes someone else do is meditation on the perfection of wisdom; the disintegration of meditation on the idea of permanence, the idea of beauty, the idea of happiness, and the idea of self is meditation on the perfection of wisdom; the disintegration of meditation on the applications of mindfulness is meditation on the perfection of wisdom, and the disintegration of meditation on the right efforts, legs of miraculous power, faculties, powers, seven limbs of awakening, and eightfold noble path is meditation on the perfection of wisdom; the disintegration of meditation on the emptiness meditative stabilization is meditation on the perfection of wisdom, the disintegration of meditation on the signlessness meditative stabilization is meditation on the perfection of wisdom, and the disintegration of meditation on the wishlessness meditative stabilization is meditation on the perfection of wisdom; the disintegration of meditation on the eight deliverances is meditation on the perfection of wisdom; the disintegration of meditation on the nine serial absorptions is meditation on the perfection of wisdom; the disintegration of meditation on the meditative stabilization [F.36.a] with applied and sustained thought, and the meditative stabilization without either applied or sustained thought is meditation on the perfection of wisdom; the disintegration of meditation on the noble truth of suffering is meditation on the perfection of wisdom, and the disintegration of meditation on the noble truth of origination, cessation, and the path is meditation on the perfection of wisdom; the disintegration of meditation on knowledge of suffering is meditation on the perfection of wisdom, the disintegration of meditation on knowledge of origination is meditation on the perfection of wisdom, the disintegration of meditation on knowledge of cessation is meditation on the perfection of wisdom, and the disintegration of meditation on knowledge of the path is meditation on the perfection of wisdom; the disintegration of meditation on knowledge of extinction is meditation on the perfection of wisdom, the disintegration of meditation on knowledge of nonproduction is meditation on the perfection of wisdom, the disintegration of meditation on knowledge of dharma is meditation on the perfection of wisdom, the disintegration of meditation on knowledge of subsequent realization is meditation on the perfection of wisdom, the disintegration of meditation on conventional knowledge is meditation on the perfection of wisdom, the disintegration of meditation on knowledge of mastery is meditation on the perfection of wisdom, and the disintegration of meditation on knowledge in accord with sound is meditation on the perfection of wisdom; the disintegration of meditation on the perfection of giving is meditation on the perfection of wisdom, and the disintegration of meditation on the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom is meditation on the perfection of wisdom; the disintegration of meditation on inner emptiness, outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, [F.36.b] and similarly, connect this with each, up to the emptiness that is the nonexistence of an intrinsic nature is meditation on the perfection of wisdom; the disintegration of meditation on the ten tathāgata powers is meditation on the perfection of wisdom, the disintegration of meditation on the four fearlessnesses is meditation on the perfection of wisdom, the disintegration of meditation on the four detailed and thorough knowledges is meditation on the perfection of wisdom, the disintegration of meditation on the eighteen distinct attributes of a buddha is meditation on the perfection of wisdom, and the disintegration of meditation on great compassion is meditation on the perfection of wisdom; the disintegration of meditation on the result of stream enterer is meditation on the perfection of wisdom, the disintegration of meditation on the result of once-returner, the result of non-returner, and the state of a worthy one is meditation on the perfection of wisdom, and the disintegration of meditation on a pratyekabuddha’s awakening is meditation on the perfection of wisdom; the disintegration of meditation on the knowledge of all aspects is meditation on the perfection of wisdom; and the disintegration of meditation on the abandonment of all residual impression connections is meditation on the perfection of wisdom.”
The Lord having said that, venerable Subhūti asked the Lord, “Lord, how is the disintegration of meditation on form, meditation on the perfection of wisdom; and similarly, up to how is the disintegration of meditation on the abandonment of all residual impression connections, meditation on the perfection of wisdom?”
Venerable Subhūti having asked that, the Lord said to him, “Subhūti, here bodhisattva great beings practicing the perfection of wisdom do not meditate on ‘form is an existent thing,’ and do not meditate on ‘feeling, perception, volitional factors, or consciousness [F.37.a] is an existent thing.’ And why? Subhūti, it is because someone with the notion of an existent thing is not meditating on the perfection of wisdom. Similarly, connect this with each, up to it is because someone with the notion that the knowledge of all aspects is an existent thing is not meditating on the perfection of wisdom.
“They do not meditate on ‘greed, hatred, or confusion is an existent thing.’ They do not meditate on ‘a bad proclivity or a snare is an existent thing.’ And why? Subhūti, it is because for someone with the notion of an existent thing there is no meditation on the perfection of giving, and no meditation on the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom. And why? Subhūti, it is because they are attached to an existent thing. But they do not get attached to giving, morality, patience, perseverance, concentration, or wisdom. There is no liberation for someone attached to the two extremes, thinking ‘this is me,’ in reference to an existent thing. Subhūti, someone with the notion of an existent thing is not meditating on the applications of mindfulness; is not meditating on the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path; is not meditating on emptiness; and is not meditating on signlessness or wishlessness. Similarly, connect this with each, up to is not meditating on the knowledge of all aspects. And why? Subhūti, it is because they are attached to an existent thing.”
The Lord having said that, venerable Subhūti asked him, “Lord, what is an existent thing? What is a nonexistent thing?”
“Subhūti,” replied the Lord, “an existent thing is duality; a nonexistent thing is nonduality.”
“Subhūti, the perception of form is a duality, the perception [F.37.b] of feeling, perception, and volitional factors is a duality, and the perception of consciousness is a duality; the perception of the eyes, up to the perception of thinking mind is a duality; the perception of a form, up to the perception of dharmas is a duality; and similarly, connect this with each, up to the perception of buddha, the perception of awakening, the perception of a compounded element, the perception of an uncompounded element, and all perceptions, as many as there are, and nonperceptions, as many as there are, they are all duality. To the extent there is duality, to that extent there is an existent thing. To the extent there is an existent thing, to that extent there are volitional factors. To the extent there are volitional factors, to that extent beings are not free from birth, old age, sickness, death, pain, lamentation, suffering, mental anguish, and grief. In this way, Subhūti, you should know that for someone with dualistic perception there is no giving, there is no morality, there is no patience, there is no perseverance, there is no concentration, there is no wisdom, there is no path, and there is no clear realization. Given that there is not even the patience that arises in a natural order,693 how could there ever be the comprehension of form, up to the comprehension of consciousness, and similarly, also connect this with each, up to the knowledge of all aspects. How could there be, for someone for whom there is no meditation on the path, the result of stream enterer, up to the state of a worthy one, a pratyekabuddha’s awakening, and the abandonment of all residual impression connections?”
This was the sixty-ninth chapter, “An Explanation of Meditation on the Path,” 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. |
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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.
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