co.

Table of Contents

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Summary

s.­1

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.

s.­2

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.

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Acknowledgements

ac.­1

This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.

The Translator’s Acknowledgments

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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

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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 Translation
The Noble Mahāyāna Sūtra
The Perfection of Wisdom in Eighteen Thousand Lines
70.

Chapter 70: An Explanation of Serial Action, Training, and Practice

70.­1

The Lord having said that, venerable Subhūti asked him, “Lord, if there is not even the patience that arises in a natural order for someone with the perception of an existing thing, how could there be attainment, and how could there be clear realization?

70.­2

“Given that there is not, [F.38.a] is there the patience that arises in a natural order for someone with the perception of a nonexistent thing? Is there the Śuklavipaśyanā level, Gotra level, Aṣṭamaka level, Darśana level, Tanū level, Vītarāga level, Kṛtāvin level, Pratyekabuddha level, Bodhisattva level, and cultivation of the path? And, thanks to the cultivation of the path, are the afflictions connected with śrāvakas and the afflictions connected with pratyekabuddhas eliminated? When obstructed by those afflictions, there is no entry into the secure state of a bodhisattva. Unless they have entered into the secure state of a bodhisattva, there is no gaining the knowledge of all aspects, and if they have not gained the knowledge of all aspects, there is no elimination of all residual impressions, connections, and afflictions.

70.­3

“Lord, standing and production do not exist on account of any dharma at all; they will have no ability to reach the knowledge of all aspects through those unproduced dharmas.”

70.­4

Venerable Subhūti having said that, the Lord said to him, “Exactly so, Subhūti, exactly so! There is no patience that arises in a natural order for someone with the notion of a nonexistent thing. Similarly, connect this with each, up to there is no elimination of all residual impression connections.”

70.­5

“Lord, do bodhisattva great beings practicing the perfection of wisdom have the perception of an existing thing or the perception of a nonexistent thing; or the perception of form, up to the perception of consciousness; up to or the perception of the knowledge of all aspects; or the perception of greed or the perception of the abandonment of greed, the perception of hatred or the perception of the abandonment of hatred, or the perception of confusion or the perception of the abandonment of confusion; or the perception of ignorance or the perception of the abandonment of ignorance, the perception of volitional factors [F.38.b] or the perception of the abandonment of volitional factors, the perception of consciousness or the perception of the abandonment of consciousness, the perception of name and form or the perception of the abandonment of name and form, the perception of the six sense fields or the perception of the abandonment of the six sense fields, the perception of contact or the perception of the abandonment of contact, the perception of feeling or the perception of the abandonment of feeling, the perception of craving or the perception of the abandonment of craving, the perception of appropriation or the perception of the abandonment of appropriation, the perception of existence or the perception of the abandonment of an existence, the perception of birth or the perception of the abandonment of birth, the perception of old age and death or the perception of the abandonment of old age and death, or the perception of pain, lamentation, suffering, mental anguish, and grief or the perception of the abandonment of pain, lamentation, suffering, mental anguish, and grief; or the perception of suffering or the perception of the abandonment of suffering, the perception of origination or the perception of the abandonment of origination, the perception of cessation or the perception of the realization of cessation, or the perception of the path or the perception of cultivation of the path; and similarly, or the perception of…, up to the knowledge of all aspects or the perception of the elimination of all residual impression connections?”

70.­6

“Subhūti, they do not,” replied the Lord. “Subhūti, bodhisattva great beings practicing the perfection of wisdom do not have the perception of any phenomenon at all as an existing thing or the perception of it as a nonexistent thing.

70.­7

“Subhūti, where there is no perception of anything as an existing thing or perception of it as a nonexistent thing, that is the bodhisattva great beings’ patience that arises in a natural order; where there is no perception of anything as an existing thing or perception of it as a nonexistent thing, that is their meditation on the path; and where there is no perception of anything as an existing thing [F.39.a] or perception of it as a nonexistent thing, that is their result.

70.­8

“Subhūti, the bodhisattva great beings’ path is a nonexistent thing. Clear realization is a nonexistent thing. In this way, Subhūti, you should thus know that all phenomena are the nonexistence of an intrinsic nature.” [B48]

70.­9

The Lord having said that, venerable Subhūti asked him, “Lord, if all phenomena are the nonexistence of an intrinsic nature, how did the Tathāgata fully awaken to all the phenomena that are the nonexistence of an intrinsic nature, and, having fully awakened to them, gain control over the range of all phenomena?”

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70.­10

Venerable Subhūti having asked that, the Lord said to him, “Subhūti, here, earlier when I was practicing the bodhisattva’s practice of the six perfections, detached from sense objects, detached from wrong unwholesome dharmas, up to perfectly accomplishing and dwelling in the fourth concentration, even while apprehending a causal sign of the concentrations and the branches of the concentrations I did not falsely project those concentrations and those branches of the concentrations, did not relish the experience of the concentrations, and did not falsely consider the concentrations a fact. I made my mind incline toward becoming absorbed in those concentrations in their purified forms to make the performance of miraculous power manifest. I made my mind incline toward making divine ear knowledge manifest, toward making knowledge of the ways of thinking manifest, toward making knowledge that recollects previous states of existence manifest, and to making divine eye knowledge manifest. Even though I apprehended a causal sign of those clairvoyances to be made manifest, I did not falsely project them, did not relish their experience, and did not falsely consider them a fact. [F.39.b] I became absorbed in those clairvoyances seeing them like space. Subhūti, with the wisdom of the unique single instant, having fully awakened to the unsurpassed, perfect, complete awakening that correctly knows,694 ‘This is suffering, this is the origination of suffering, this is the cessation of suffering, and this is the path leading to the cessation of suffering,’ endowed with the ten tathāgata powers, and endowed with the four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha, I prophesied the three masses of beings.”695

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70.­11

The Lord having said that, venerable Subhūti asked him, “Lord, how has a tathāgata, worthy one, perfectly complete buddha produced the four concentrations that are the nonexistence of an intrinsic nature? How have they produced the clairvoyances that are the nonexistence of an intrinsic nature? And how, given that beings do not exist, have they still prophesied the three masses of beings?”

T3808
70.­12

Venerable Subhūti having asked that, the Lord said to him, “Subhūti, were an intrinsic nature of sense objects or of wrong unwholesome dharmas to exist, or their intrinsic existence, or their dependent existence to exist, then, Subhūti, earlier when I was practicing the bodhisattva’s practice I would not have realized sense objects that are the nonexistence of an intrinsic nature, and wrong unwholesome dharmas that are the nonexistence of an intrinsic nature, and perfectly accomplished and dwelled in the first concentration. Subhūti, because sense objects and wrong unwholesome dharmas are not existent things, or nonexistent things, or intrinsically existent things, or dependently existent things, but quite the opposite‍—they are the nonexistence of an intrinsic nature‍—therefore earlier when I was practicing the bodhisattva’s practice, detached from sense objects, detached from wrong unwholesome dharmas, I perfectly accomplished and dwelled in the first concentration that has applied thought and has sustained thought and joy [F.40.a] and happiness born of detachment, and similarly, connect this with each, up to the fourth concentration.

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70.­13

“Subhūti, were clairvoyant knowledges existing things, intrinsically existent things, or dependently existent things, then, Subhūti, I would not have realized that all clairvoyant knowledges are the nonexistence of an intrinsic nature and fully awakened to unsurpassed, perfect, complete awakening. Subhūti, because in all clairvoyant knowledges there is no existing thing, there is no intrinsically existent thing, or dependently existent thing, but quite the opposite‍—they are the nonexistence of an intrinsic nature‍—therefore the tathāgata, worthy one, perfectly complete Buddha comprehended all the clairvoyant knowledges that are the nonexistence of an intrinsic nature, and fully awakened to unsurpassed, perfect, complete awakening.”

70.­14

The Lord having said that, venerable Subhūti asked him, “Lord, if, even while all phenomena are the nonexistence of an intrinsic nature, bodhisattva great beings will fully awaken to unsurpassed, perfect, complete awakening through the four concentrations and five clairvoyances, well then, Lord, how, even while all phenomena are the nonexistence of an intrinsic nature, will there be serial action, serial training, and serial practice‍—the serial action, serial training, and serial practice through which they will fully awaken to unsurpassed, perfect, complete awakening?”696

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70.­15

Venerable Subhūti having asked that, the Lord said to him, “Subhūti, here bodhisattva great beings from the very outset have heard from the lord buddhas, from the bodhisattvas attending on many buddhas, and from the worthy ones, non-returners, once-returners, and the stream enterers [F.40.b] that an intrinsic nature of the lord buddhas is nonexistent, an intrinsic nature of pratyekabuddhas is nonexistent, an intrinsic nature of worthy ones is nonexistent, an intrinsic nature of non-returners is nonexistent, an intrinsic nature of once-returners is nonexistent, an intrinsic nature of stream enterers is nonexistent, an intrinsic nature of all noble beings is nonexistent, and that all compounded phenomena do not have an intrinsic nature even as tiny as the part occupying the tip of a strand of hair. Even though the bodhisattva great beings have heard that, still it occurs to them to think, ‘Given that an intrinsic nature of the lord buddhas, up to of stream enterers is nonexistent, whether I will fully awaken or whether I will not fully awaken to unsurpassed, perfect, complete awakening, the intrinsic nature of all dharmas is just nonexistent. When I fully awaken to unsurpassed, perfect, complete awakening I will, having fully awakened to unsurpassed, perfect, complete awakening, establish all beings dwelling in the perception of existing things in the nonexistence of an intrinsic nature.’

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70.­16

“Subhūti, those bodhisattva great beings set out for perfect, complete awakening so that all beings will pass into complete nirvāṇa. They undertake the serial action, serial training, and serial practice in which earlier bodhisattva great beings trained and fully awakened to unsurpassed, perfect, complete awakening. They first of all train in the six perfections, training in the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom. [F.41.a]

70.­17

“Training in the perfection of giving they personally give gifts, establish others in giving, speak in praise of giving, and speak in praise of others giving gifts as well, welcoming it. Through that familiarization with giving they will gain a huge heap of enjoyments. Free from miserly thoughts they give gifts‍—they give food to those begging for food, drinks to those who want drink, transport to those who want transport, clothes to those who want clothes, incense to those who want incense, flower garlands to those who want flower garlands, creams to those who want creams, beds to those who want beds, pillows to those who want pillows,697 homes to those who want a home, and lamps to those who want lamps‍—they give whatever human requirements are appropriate.

70.­18

“They, with just that giving, guard the aggregate of morality, and with just that giving, and morality, meditative stabilization, wisdom, liberation, and knowledge and seeing of liberation they transcend the śrāvaka and pratyekabuddha levels. Having transcended the śrāvaka level and pratyekabuddha level, they enter into the secure state of a bodhisattva; having entered into the secure state of a bodhisattva, they purify a buddhafield, bring beings to maturity, then gain the knowledge of all aspects and turn the wheel of the Dharma. Having turned the wheel of the Dharma, they establish beings in the three vehicles and free them from saṃsāra. Therefore, Subhūti, through the bodhisattva great beings’ giving there is serial action, and this action, in its entirety, cannot be apprehended. And why? Because it has no intrinsic nature.

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70.­19

“Furthermore, Subhūti, starting from the first production of the thought, bodhisattva great beings personally practice the perfection of morality, and also establish others in the perfection of morality, [F.41.b] and similarly, connect this with each, up to welcoming it. With that morality they also attain the preeminent state of a god and the preeminent state of a human and give wealth to destitute beings. Having given it they establish beings in morality, and establish them in meditative stabilization, wisdom, liberation, and the knowledge and seeing of liberation. With that aggregate of morality, aggregate of meditative stabilization, aggregate of wisdom, aggregate of liberation, and aggregate of knowledge and seeing of liberation they transcend the śrāvaka and pratyekabuddha levels. Having transcended them, with just that aggregate of morality, up to aggregate of knowledge and seeing of liberation they enter into the secure state of a bodhisattva, and similarly, connect this with each, up to free beings from saṃsāra. Therefore, Subhūti, through the bodhisattva great beings’ morality there is serial action, and this action, in its entirety, cannot be apprehended. And why? Because it has no intrinsic nature.

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70.­20

“Furthermore, Subhūti, starting from the first production of the thought, bodhisattva great beings personally practice the perfection of patience, and also establish others in the perfection of patience, and similarly, connect this with each, up to welcoming it. While practicing that perfection of patience they satisfy beings by giving, establish them in morality, establish them in meditative stabilization, up to and establish them in the knowledge and seeing of liberation. With that aggregate of morality, aggregate of meditative stabilization, aggregate of wisdom, aggregate of liberation, and aggregate of knowledge and seeing of liberation they transcend the śrāvaka and pratyekabuddha levels. Having transcended the śrāvaka level and pratyekabuddha levels…, similarly, connect this with each, up to gain awakening.

70.­21

“Furthermore, Subhūti, bodhisattva great beings personally persevere at all wholesome dharmas, [F.42.a] and also establishes others in perseverance, and similarly, connect this with each, up to welcoming it. Similarly, connect this with each, up to it has no intrinsic nature.

70.­22

“Furthermore, Subhūti, bodhisattva great beings personally become absorbed in the concentrations, become absorbed in the immeasurables and formless absorptions, and also establish others in…, up to the formless absorptions, and similarly, connect this with each, up to speak in praise of the concentrations, immeasurables, and formless absorptions, and speak in praise of those who are becoming absorbed in the concentrations, immeasurables, and formless absorptions as well, welcoming it. Abiding in those concentrations, and in those immeasurables and formless absorptions, they satisfy beings by giving, establish them in morality, establish them in patience, establish them in perseverance, establish them in meditative stabilization, establish them in wisdom, establish them in liberation, and establish them in the knowledge and seeing of liberation. Endowed with that knowledge and seeing of liberation they transcend the śrāvaka and pratyekabuddha levels. Having transcended them, with that knowledge and seeing of liberation they enter into the secure state of a bodhisattva. Similarly, connect this with each, from gain the knowledge of all aspects, up to it has no intrinsic nature.

70.­23

“Furthermore, Subhūti, starting from the first production of the thought, bodhisattva great beings practicing the perfection of wisdom satisfy beings by giving, establish them in morality, establish them in patience, establish them in perseverance, establish them in meditative stabilization, establish them in wisdom, establish them in liberation, and establish them in the knowledge and seeing of liberation. [F.42.b]

70.­24

“While practicing the perfection of wisdom they personally give gifts, guard morality, make a practice of being patient, make a vigorous effort, become absorbed in meditative stabilization, and cultivate wisdom. They also establish others in giving, establish them in morality, establish them in patience, establish them in perseverance, establish them in meditative stabilization, and establish them in wisdom, connect this with each, up to welcoming it. Endowed with the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, perfection of wisdom, and with skillful means, they transcend the śrāvaka and pratyekabuddha levels, will enter into the secure state of a bodhisattva, and will fully awaken to unsurpassed, perfect, complete awakening. Connect this with each, up to it has no intrinsic nature.

70.­25

“Therefore, Subhūti, there is the bodhisattva great beings’ serial action, and serial training, and serial practice as well.

70.­26

“Furthermore, Subhūti, bodhisattva great beings training in serial action, serial training, and serial practice, starting from the first production of the thought, with attention connected to the knowledge of all aspects, believe that all phenomena are without an intrinsic nature and cultivate mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of morality, mindfulness of giving away, and mindfulness of the gods.

70.­27

“Subhūti, how do bodhisattva great beings cultivate mindfulness of the Buddha? Subhūti, here bodhisattva great beings do not pay attention to tathāgatas, worthy ones, perfectly complete buddhas as form, and do not pay attention to them as feeling, perception, volitional factors, or consciousness. And why? Because form has no intrinsic nature [F.43.a] and anything without an intrinsic nature is a nonexistent thing, and because feeling, perception, volitional factors, and consciousness have no intrinsic nature and anything without an intrinsic nature is a nonexistent thing. Mindfulness of the Buddha, therefore, is not being mindful and not paying attention.

70.­28

“Furthermore, Subhūti, you should not pay attention to a tathāgata, worthy one, perfectly complete buddha as the thirty-two major marks of a great person, you should not pay attention to the body golden in color, you should not pay attention to the halo extending the length of the outstretched arms, and you should not pay attention to how it has eighty minor signs. And why? Because that body has no intrinsic nature and anything without an intrinsic nature is a nonexistent thing. Mindfulness of the Buddha, therefore, is not being mindful and not paying attention.

70.­29

“Furthermore, Subhūti, you should not pay attention to a tathāgata, worthy one, perfectly complete buddha as the aggregate of morality, you should not pay attention to the aggregate of meditative stabilization, you should not pay attention to aggregate of wisdom, you should not pay attention to the aggregate of liberation, and you should not pay attention to the aggregate of knowledge and seeing of liberation. And why? Because they have no intrinsic nature and anything without an intrinsic nature is a nonexistent thing. Mindfulness of the Buddha, therefore, is not being mindful and not paying attention.

70.­30

“Furthermore, Subhūti, you should not pay attention to a tathāgata, worthy one, perfectly complete buddha as the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, great love, great compassion, or eighteen distinct attributes of a buddha. And why? Because they have no intrinsic nature and anything without an intrinsic nature is a nonexistent thing. Mindfulness of the Buddha, therefore, is not being mindful and not paying attention.

70.­31

“Furthermore, Subhūti, you should not pay attention to a tathāgata, worthy one, perfectly complete buddha as a dependent origination. And why? Because it has no intrinsic nature [F.43.b] and anything without an intrinsic nature is a nonexistent thing. Mindfulness of the Buddha, therefore, is not being mindful and not paying attention.

70.­32

“Subhūti, that is how bodhisattva great beings practicing the perfection of wisdom should pay attention to the Buddha.

70.­33

“Therefore, Subhūti, there is the bodhisattva great beings’ serial action, and serial training, and serial practice as well. When they are training in this serial action, and training in serial training and serial practice, they complete the four applications of mindfulness; complete the four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path; complete the emptiness meditative stabilization, signlessness meditative stabilization, and wishlessness meditative stabilization; up to and complete the knowledge of all aspects by way of the nonexistence of an intrinsic nature. They fully awaken to all phenomena as just the nonexistence of an intrinsic nature, but they do not have the perception of intrinsic nature or the perception of nonexistence.

70.­34

“Subhūti, how do bodhisattva great beings cultivate mindfulness of the Dharma? Subhūti, here bodhisattva great beings practicing the perfection of wisdom should not pay attention to wholesome dharmas, should not pay attention to unwholesome dharmas, and should not pay attention to dharmas that are an object of moral inquiry and are not an object of moral inquiry, or are ordinary and extraordinary, noble and not noble, with outflows and without outflows, belonging to the desire realm, belonging to the form realm, or belonging to and not belonging to the formless realm, or to compounded dharmas and uncompounded dharmas. And why? Because those dharmas have no intrinsic nature and anything [F.44.a] without an intrinsic nature is a nonexistent thing. Mindfulness of the Dharma, therefore, is not being mindful and not paying attention. When they have trained in this dharma-constituent698 by way of the nonexistence of an intrinsic nature, they gain…, up to the knowledge of all aspects. They fully awaken to all dharmas as the nonexistence of an intrinsic nature. They do not have the perception of intrinsic nature or the perception of nonexistence. Subhūti, that is how bodhisattva great beings should cultivate a mindfulness of the Dharma. There is not even an atom of a mindfulness dharma there, so what further need is there to say that there is no absence of mindfulness?

70.­36

“Subhūti, how do bodhisattva great beings cultivate mindfulness of morality? Subhūti, here bodhisattva great beings practicing the perfection of wisdom, starting from the first production of the thought, grounded in an unpunctured, unflagging, unadulterated, untarnished, autonomous, well-completed morality praised by the wise and conducive to meditative stabilization, pay attention to that morality as the nonexistence of an intrinsic nature, paying attention in such a way that there is not even an atom of the action of mindfulness. [F.44.b] Connect this with each, up to they will gain the knowledge of all aspects but have no perception of an existing thing or perception of a nonexistent thing.

70.­37

“Subhūti, how should bodhisattva great beings practicing the perfection of wisdom pay attention to being mindful of giving away? Subhūti, here bodhisattva great beings practicing the perfection of wisdom, starting from the first production of the thought, should be mindful to give away material possessions and to give the doctrine, by way of the nonexistence of an intrinsic nature, without producing the thoughts on account of their giving away, that ‘I am giving’ or ‘I am not giving,’ or ‘I am giving away’ or ‘I am not giving away.’ They should not produce those thoughts even if giving away a major or minor part of the body. And why? Because it has no intrinsic nature. They practice mindfulness of giving away like that. Practicing like that they gradually gain … up to the knowledge of all aspects. It is thus, Subhūti, that bodhisattva great beings practicing the perfection of wisdom should pay attention to giving away.

70.­38

“Subhūti, how should bodhisattva great beings practicing the perfection of wisdom pay attention to mindfulness of the gods? Subhūti, here bodhisattva great beings practicing the perfection of wisdom should pay attention to those stream enterers who have taken birth among the Cāturmahā­rājika gods, up to those who have taken birth among the Para­nirmita­vaśa­vartin gods, by way of the nonexistence of an intrinsic nature. And why? Because they have no intrinsic nature and anything without an intrinsic nature is a nonexistent thing. Therefore, they should pay attention to those gods by way of the nonexistence of an intrinsic nature. There is not even an atom of the action of mindfulness there. Paying attention like that they gradually pay attention…, up to the knowledge of all aspects and gain…, up to the knowledge of all aspects.

70.­39

“Furthermore, Subhūti, they should pay attention to those non-returners living in the form realm and living in the formless realm by way of the nonexistence of an intrinsic nature. And why? [F.45.a] Because they have no intrinsic nature and anything without an intrinsic nature is a nonexistent thing. Therefore, they should pay attention to those gods by way of the nonexistence of an intrinsic nature. Similarly, connect this with each, up to they will gain the knowledge of all aspects.

70.­40

“Subhūti, bodhisattva great beings should pay attention to all those six mindfulnesses like that.

70.­41

“Therefore, Subhūti, bodhisattva great beings paying attention to all those six mindfulnesses have serial action, and have serial training, and serial practice.

70.­42

“Furthermore, Subhūti, bodhisattva great beings who want to complete the serial action, serial training, and serial practice should train in inner emptiness, up to should train in the emptiness of its own mark; should train in the four applications of mindfulness; and similarly, connect this with each, up to should train in great compassion, by way of the nonexistence of an intrinsic nature. When they train in the awakening path like that, they fully awaken to all phenomena that are the nonexistence of an intrinsic nature. There is not even an atom of the action of mindfulness there, so what further need is there to say that there is no form, up to however could there be the knowledge of a knower of all aspects? It is impossible.

70.­43

“Therefore, Subhūti, there is serial action of bodhisattva great beings practicing the perfection of wisdom, there is serial training and serial practice, but thought activity action, thought activity training, and the path of thought activity do not exist there.”

70.­44

The Lord having said that, venerable Subhūti said to him, “Lord, if all phenomena are the nonexistence of an intrinsic nature, well then, there is no form, up to there is no consciousness; there are no aggregates, there are no constituents, and there are no sense fields; there are no applications of mindfulness, [F.45.b] and similarly, up to there is no knowledge of all aspects; there is no Buddha, there is no Dharma, and there is no Saṅgha; there is no path, there is no result, there is no defilement, there is no purification, there is no attainment, and there is no clear realization; and similarly, up to there are no phenomena, any of them.”

70.­45

Venerable Subhūti having said that, the Lord asked him, “Subhūti, do you think you can apprehend a ‘there-is’ or a ‘there-is-not’ in all phenomena that are the nonexistence of an intrinsic nature?”

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70.­46

“No, Lord,” he replied. “You cannot apprehend a ‘there-is’ or a ‘there-is-not’ in any phenomena that are the nonexistence of an intrinsic nature.”

70.­47

“Subhūti,” he asked further, “if all phenomena are the nonexistence of an intrinsic nature, how, on that account, could there be no form, up to how could there be no consciousness, and similarly, connect this with each, up to how could there be no attainment, and how could there be no clear realization? How could that be?”

70.­48

The Lord having asked that, venerable Subhūti answered him, “Lord, even though I am not of two minds and do not entertain any doubt about these dharmas, still, at a time yet to come, householder beings, those who have gone forth to homelessness, are in the Śrāvaka Vehicle, are in the Pratyekabuddha Vehicle, and are in the Bodhisattva Vehicle, will say, ‘Were all phenomena to be the nonexistence of an intrinsic nature, then, since all phenomena would be the nonexistence of an intrinsic nature, who would become defiled or purified?’ Without an understanding of defilement and purification they will ruin morality, ruin view, and ruin conduct. Those whose morality has been ruined, view has been ruined, and conduct has been ruined [F.46.a] can expect to die in one or other of the three terrible forms of life‍—life in the hells, or life in the animal world, or life in the world of Yama. Lord, seeing the danger of this happening in the future I have questioned the tathāgata, worthy one, perfectly complete Buddha on just this matter. Lord, I am not of two minds about these dharmas and do not entertain any doubt about them.”

70.­49

“Exactly so, Subhūti, exactly so!” said the Lord. “It is exactly as you say!”

70.­50

This was the seventieth chapter, “An Explanation of Serial Action, Training, and Practice,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”

c.

Colophon

c.­1

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

ab.

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.
b.

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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84000. The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā, sher phyin khri brgyad stong pa, Toh 10). Translated by Gareth Sparham. Online publication. 84000: Translating the Words of the Buddha, 2024. https://84000.co/translation/toh10/UT22084-029-001-chapter-70.Copy
84000. The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā, sher phyin khri brgyad stong pa, Toh 10). Translated by Gareth Sparham, online publication, 84000: Translating the Words of the Buddha, 2024, 84000.co/translation/toh10/UT22084-029-001-chapter-70.Copy
84000. (2024) The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭā­daśa­sāhasrikā­prajñā­pāramitā, sher phyin khri brgyad stong pa, Toh 10). (Gareth Sparham, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh10/UT22084-029-001-chapter-70.Copy
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