The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 74: Exposition of the Sameness of Dharmas
Toh 10
Degé Kangyur, vol. 29 (shes phyin, khri brgyad, ka), folios 1.a–300.a; vol. 30 (shes phyin, khri brgyad, kha), folios 1.a–304.a; vol. 31 (shes phyin, khri brgyad, ga), folios 1.a–206.a
- Jinamitra
- Surendrabodhi
- Yeshé Dé
Imprint
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
Current version v 1.1.2 (2024)
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Table of Contents
Summary
The Perfection of Wisdom in Eighteen Thousand Lines is one version of the Long Perfection of Wisdom sūtras that developed in South and South-Central Asia in tandem with the Eight Thousand version, probably during the first five hundred years of the Common Era. It contains many of the passages in the oldest extant Long Perfection of Wisdom text (the Gilgit manuscript in Sanskrit), and is similar in structure to the other versions of the Long Perfection of Wisdom sūtras (the One Hundred Thousand and Twenty-Five Thousand) in Tibetan in the Kangyur. While setting forth the sacred fundamental doctrines of Buddhist practice with veneration, it simultaneously exhorts the reader to reject them as an object of attachment, its recurring message being that all dharmas without exception lack any intrinsic nature.
The sūtra can be divided loosely into three parts: an introductory section that sets the scene, a long central section, and three concluding chapters that consist of two important summaries of the long central section. The first of these (chapter 84) is in verse and also circulates as a separate work called The Verse Summary of the Jewel Qualities (Toh 13). The second summary is in the form of the story of Sadāprarudita and his guru Dharmodgata (chapters 85 and 86), after which the text concludes with the Buddha entrusting the work to his close companion Ānanda.
Acknowledgements
This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Translator’s Acknowledgments
This is a good occasion to remember and thank my friend Nicholas Ribush, who first gave me a copy of Edward Conze’s translation of The Perfection of Wisdom in Eight Thousand Lines in 1973. I also thank the Tibetan teachers and students at the Riklam Lobdra in Dharamshala, India, where I began to study the Perfection of Wisdom, for their kindness and patience; Jeffrey Hopkins and Elizabeth Napper, who steered me in the direction of the Perfection of Wisdom and have been very kind to me over the years; and Ashok Aklujkar and others at the University of British Columbia in Canada, who taught me Sanskrit and Indian culture while I was writing my dissertation on Haribhadra’s Perfection of Wisdom commentary. I thank the hermits in the hills above Riklam Lobdra and the many Tibetan scholars and practitioners who encouraged me while I continued working on the Perfection of Wisdom after I graduated from the University of British Columbia. I thank all those who continued to support me as a monk and scholar after the violent death of my friend and mentor toward the end of the millennium. I thank those at the University of Michigan and then at the University of California (Berkeley), particularly Donald Lopez and Jacob Dalton, who enabled me to complete the set of four volumes of translations from Sanskrit of the Perfection of Wisdom commentaries by Haribhadra and Āryavimuktisena and four volumes of the fourteenth-century Tibetan commentary on the Perfection of Wisdom by Tsongkhapa. I thank Gene Smith, who introduced me to 84000. I thank everyone at 84000: Dzongsar Khyentse Rinpoche and the sponsors; the scholars, translators, editors, and technicians; and all the other indispensable people whose work has made this translation of The Perfection of Wisdom in Eighteen Thousand Lines and its accompanying commentary possible.
Around me everything I see would be part of a perfect road if I had better driving skills.Where I was born, where everything is made of concrete, it too is a perfect place.Everyone I have been with, everyone who is near me now, and even those I have forgotten—there is no one who has not helped me.So, I bow to everyone and to the world and ask for patience, and, as a boon, a smile.
Acknowledgment of Sponsors
We gratefully acknowledge the generous sponsorship of Matthew Yizhen Kong, Steven Ye Kong and family; An Zhang, Hannah Zhang, Lucas Zhang, Aiden Zhang, Jinglan Chi, Jingcan Chi, Jinghui Chi and family, Hong Zhang and family; Mao Guirong, Zhang Yikun, Chi Linlin; and Joseph Tse, Patricia Tse and family. Their support has helped make the work on this translation possible.
Text Body
The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 74: Exposition of the Sameness of Dharmas
Then venerable Subhūti asked the Lord, “Lord, how have bodhisattva great beings realized well what marks dharmas as dharmas?”
“Subhūti, to illustrate, a magical creation has nothing to do with greed, hatred, and confusion; it has nothing to do with form, up to it has nothing to do with consciousness; and similarly, it has nothing to do with inner and outer dharmas, has nothing to do with bad proclivities and obsessions, has nothing to do with dharmas with outflows and without outflows, and has nothing to do with ordinary and extraordinary dharmas, those shared in common and not shared in common, or those that are compounded and uncompounded; and it has nothing to do with the path and has nothing to do with the results. To have realized well what marks the dharmas as being dharmas is like that.”
“Subhūti, it is based on meditating on the path on account of which they are not defiled, are not purified, and do not appear in any of the five forms of life in saṃsāra.”
“Lord, how do bodhisattva great beings realize all dharmas that are nonexistent things?”
“Subhūti,” asked the Lord in return, “is there any existent thing apprehended in a tathāgata’s magical creation, thanks to which it is defiled and is purified?”
“No, Lord. Lord, there is no existent thing apprehended in a tathāgata’s magical creation thanks to which it is defiled and is purified; there is no existent thing in the five forms of life in saṃsāra.” [F.88.b]
“Subhūti, to have realized well what marks the dharmas as being dharmas is like that,” said the Lord.
Then venerable Subhūti asked the Lord, “Lord, is all form like a tathāgata’s magical creation? Are all feeling, all perception, all volitional factors, and all consciousness like a tathāgata’s magical creation?”
“Subhūti, all form is like a tathāgata’s magical creation. All feeling, all perception, all volitional factors, and all consciousness are like a tathāgata’s magical creation.”
“Lord, if all are like a tathāgata’s magical creation, and if a magical creation has no form, has no feeling, perception, volitional factors, and consciousness, and has no defilement or purification, and if the five forms of life in saṃsāra from which beings will be liberated do not exist, how is there going to be a bodhisattva great being’s personal heroic power?”
“What do you think, Subhūti,” asked the Lord, “earlier when bodhisattva great beings practiced the bodhisattva’s practice, did they apprehend any being to be liberated from hell, or the animal world, or the world of Yama, or from being a human or a god?”
“No, Lord.”
“Exactly so, Subhūti, exactly so! Bodhisattva great beings do not apprehend any being to be liberated from the three realms. And why? Because they know, see, and are aware that all phenomena are [F.89.a] like an illusion and are like a magical creation.”
“Lord, if bodhisattva great beings know, see, and are aware that all phenomena are like an illusion and are like a magical creation, then for whose sake do they practice the six perfections, four concentrations, four immeasurables, four formless absorptions, thirty-seven dharmas on the side of awakening, and path to awakening; purify a buddhafield; and bring beings to maturity?”
Venerable Subhūti having asked this, the Lord said to him, “Subhūti, if, just on their own, beings knew that all dharmas are like a dream and are like a magical creation, then bodhisattva great beings would not practice the bodhisattva’s practice for the sake of beings for incalculable eons either. But, Subhūti, beings do not know that all dharmas are like an illusion and are like a magical creation just on their own, so bodhisattva great beings, practicing the six perfections, bring beings to maturity and purify a buddhafield.”
Then venerable Subhūti asked the Lord, “Lord, if all phenomena are like a dream, like an apparition, like an illusion, like a mirage, and like a magical creation, where are beings such that by practicing the perfection of wisdom bodhisattva great beings cause them to advance beyond that location?”
“Subhūti,” replied the Lord, “beings are located in unreal names and causal signs, so, practicing the perfection of wisdom, bodhisattva great beings cause them to advance beyond names and causal signs.” [F.89.b]
Then venerable Subhūti asked the Lord, “Lord, what is a name, and what is a causal sign?”
The Lord said, “Subhūti, these—namely, name and causal sign—are names plucked out of thin air. And these—namely, name or causal sign, or form, or…, up to consciousness, or woman, or man, or boy, or girl, or hell, or animal world, or world of Yama, or god, or human, or compounded dharma, or uncompounded dharma, or result of stream enterer, or result of once-returner, or result of non-returner, or state of a worthy one, or pratyekabuddha’s awakening, or unsurpassed, perfect, complete awakening—are made-up name designations. Subhūti, the basic nature of all dharmas is name because they point somewhere.811 All compounded phenomena are just mere names. Simple, ordinary folk are attached to them, so bodhisattva great beings practicing the perfection of wisdom dissuade them with skillful means, saying, ‘You should not get attached to this word that has arisen when there is false imagination of the unreal, on account of false imagination, and which is empty of an intrinsic nature and without any real basis. The learned do not settle down on empty dharmas.’ Subhūti, that is how bodhisattva great beings practicing the perfection of wisdom with skillful means teach the Dharma to beings.
“What, Subhūti, is a causal sign? Subhūti, that to which simple, ordinary folk become attached is a causal sign. There are two. Which two? They are the causal sign of form [F.90.a] and the causal sign of the formless.
“Subhūti, what is the causal sign of form? Subhūti, here, given that all these dharmas are momentary, when there is grasping of any gross or subtle or exemplary or vile form at all through false imagination, that is said to be the causal sign of form.
“Subhūti, what is the causal sign of the formless? Subhūti, when affliction is generated through false imagination on account of having grasped any formless dharma at all as a casual sign, that is said to be the causal sign of the formless.
“Simple, ordinary folk become attached to them, so bodhisattva great beings practicing the perfection of wisdom detach them from those causal signs with skillful means and cause them to enter into the signlessness entity, establishing them there. One way or the other they cause them to enter into it and establish them in it in such a way that they do not fall into the duality of ‘this is a causal sign, and this is the absence of a causal sign.’ It is thus, Subhūti, that bodhisattva great beings practicing the perfection of wisdom detach them from causal signs with skillful means and cause them to enter into, and establish them in, the element of no signs.”
Then venerable Subhūti asked the Lord, “Lord, if all dharmas end up as simply that—end up as simply the absence of a causal sign like that—then, Lord, how will bodhisattva great beings practicing the perfection of wisdom become personally special on account of wholesome dharmas, and establish others as special on account of wholesome dharmas, complete level after level, and also cause beings to make a practice of them?”
Venerable Subhūti having asked that, the Lord said to him, “Subhūti, if a causal sign were to be an existent thing, not a nonexistent thing, [F.90.b] then bodhisattva great beings practicing the perfection of wisdom would not become special on account of wholesome dharmas and would not establish others as special on account of wholesome dharmas. But, Subhūti, a causal sign is not an existent thing like that, it is a nonexistent thing. Therefore, Subhūti, bodhisattva great beings practicing the perfection of wisdom by way of signlessness bring the perfection of concentration to completion, by way of signlessness bring the perfection of perseverance to completion, and similarly, connect this with by way of signlessness bring the perfection of patience to completion, bring the perfection of morality to completion, and bring the perfection of giving to completion; bring the immeasurables, formless absorptions, and applications of mindfulness to completion; up to bring the eightfold noble path to completion; bring inner emptiness to completion, bring outer emptiness to completion, bring inner and outer emptiness to completion, and similarly, connect this with each, up to by way of signlessness bring the emptiness that is the nonexistence of an intrinsic nature to completion; bring the deliverances to completion, bring the successive absorption stations to completion, and similarly, connect this with each, up to by way of signlessness bring the ten tathāgata powers to completion, up to bring the eighteen distinct attributes of a buddha to completion. Having brought those wholesome dharmas to completion, they connect others with those wholesome dharmas as well, by way of signlessness.
“Subhūti, if any causal sign, even just posited as a part of the tip of a strand of hair, were to exist, and bodhisattva great beings practicing the perfection of wisdom [F.91.a] were not to awaken fully to dharmas through the absence of a sign, the absence of mindfulness, and the absence of attention, they also would not establish beings in suchness just as it is, in all dharmas without outflows. Subhūti, it is because all dharmas are without outflows, without signs, without mindfulness, and without attention, Subhūti, that bodhisattva great beings practicing the perfection of wisdom work for the welfare of all beings through dharmas without outflows.”
Then venerable Subhūti asked the Lord, “Lord, if all dharmas are without signs, without mindfulness, and without attention, well then, Lord, how do you enumerate ‘these are dharmas with outflows, these are dharmas without outflows; these are dharmas shared in common and these are dharmas not shared in common; these are śrāvaka dharmas, these are pratyekabuddha dharmas, these are bodhisattva dharmas, and these are buddhadharmas’?”
Venerable Subhūti having asked that, the Lord asked him in return, “What do you think, Subhūti, is signlessness one thing and śrāvaka dharmas another?”
“No, Lord.”
“What do you think, Subhūti, is signlessness one thing and pratyekabuddha dharmas another, is signlessness one thing and bodhisattva dharmas another, or is signlessness one thing and the buddhadharmas another?”
“Well then, Subhūti, is signlessness itself the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, the pratyekabuddha dharmas, the bodhisattva dharmas, and a buddha?”
“That is so, Lord.”
“By the same token, Subhūti, you should know that all dharmas are signless, so bodhisattva great beings training in all those signless dharmas grow on account of all wholesome dharmas—namely, grow on account of the six perfections, four concentrations, four immeasurables, four formless absorptions, four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path, up to the eighteen distinct attributes of a buddha.
“And why? Because there is nothing bodhisattva great beings should train in other than training in dharmas that are emptiness, signlessness, and wishlessness.
“And why? Subhūti, it is because all wholesome dharmas are included within these three gateways to liberation. Thus, the emptiness of its own mark is the emptiness gateway to liberation; the absence of a causal sign is the signlessness gateway to liberation; and the absence of occasioning anything is the wishlessness gateway to liberation. The bodhisattva great beings training in those three gateways to liberation train in the five aggregates, train in the twelve sense fields, train in the eighteen constituents, train in the four formless absorptions, [F.92.a] train in the four noble truths, train in the twelve links of dependent origination, train in inner emptiness, train in outer emptiness, train in inner and outer emptiness, up to train in the emptiness that is the nonexistence of an intrinsic nature, train in the four applications of mindfulness, up to train in the eightfold noble path, train in the ten tathāgata powers, and train in the four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha.”
Then venerable Subhūti asked the Lord, “Lord, how do bodhisattva great beings practicing the perfection of wisdom train in the five appropriating aggregates?”
“Subhūti,” he replied, “here bodhisattva great beings practicing the perfection of wisdom are aware of form, which is to say, they are aware of how form arises, how form ceases, and of the suchness of form.
“How are they aware of form? They are aware that just as, for example, a mass of foam is without a core, similarly form also is full of holes, a conduit for waste water812 without any core at all.
“How are they aware of the arising of form? Form does not come from anywhere and does not go anywhere, so they are aware that the arising of form is like that, coming from nowhere and going nowhere. Subhūti, they are aware that the arising and passing away of form is like that, coming from nowhere and going nowhere.
“How are they aware of the suchness of form? They are aware that there is no production, no cessation, no coming, no going, no defilement, no purification, no increase, [F.92.b] and no decrease in suchness. That is how they are aware of suchness. Furthermore, Subhūti, the way things are does not deviate from the way things are, that is why it is called suchness. In it there is no falsehood. That is also why it is called suchness. They are aware that the suchness of form is like that.
“How are they aware of feeling? How are they aware of the arising of feeling? How are they aware of the passing away of feeling? How are they aware of the suchness of feeling? To illustrate, the arising and passing away of a water bubble is hollow. They are aware that feeling is like that. It does not come from anywhere and does not go anywhere. They are aware that the arising and passing away of feeling is like that. How are they aware of the suchness of feeling? Suchness does not deviate from the way things are. They are aware that the suchness of feeling is like that.
“How are they aware of perception? To illustrate, you absolutely cannot apprehend any water in a mirage.813 They are aware that a perception is like that. It does not come from anywhere and does not go anywhere. They are aware that the arising and passing away of a perception is like that. How are they aware of the suchness of perception? They are aware that the suchness of perception is just like the suchness of feeling.
“How are they aware of volitional factors? To illustrate, if you peel away each of the layers of bark of a plantain tree, you cannot apprehend a core. They are aware that volitional factors are like that. How are they aware of the arising and passing away of volitional factors? They do not come from anywhere and do not go anywhere. They are aware that the arising and passing away of volitional factors is like that. How are they aware of the suchness of volitional factors? They are aware that the suchness of volitional factors is just like the suchness of feeling.
“How are they aware of consciousness? They are aware that consciousness is just like a mass of four-unit forces conjured up by a magician. It does not come [F.93.a] from anywhere and does not go anywhere. They are aware that the arising and passing away of consciousness is like that. How are they aware of the suchness of consciousness? They are aware that the suchness of consciousness is just like the suchness of feeling. Therefore, they are aware of the suchness of consciousness.
“How do they know the constituents?
“As for the eye constituent, it is empty of an eye constituent’s intrinsic nature. They are aware that the eye constituent is like that. How do they know the form constituent? The form constituent is empty of a form constituent’s intrinsic nature. They are aware that the form constituent is like that. How do they know the eye consciousness constituent? The eye consciousness constituent is empty of an eye consciousness constituent’s intrinsic nature. They are aware that the eye consciousness constituent is like that.
“How are they aware of the ear constituent, sound constituent, and ear consciousness constituent … ; the nose constituent, smell constituent, and nose consciousness constituent … ; the tongue constituent, taste constituent, and tongue consciousness constituent … ; the body constituent, feeling constituent, and body consciousness constituent … ; and the thinking-mind constituent? The thinking-mind constituent is empty of a thinking-mind constituent’s intrinsic nature. They are aware that the thinking-mind constituent is like that. How do they know the dharma constituent? The dharma constituent is empty of a dharma constituent’s intrinsic nature. They are aware that the dharma constituent is like that. How do they know the thinking-mind consciousness constituent? The thinking-mind consciousness constituent is empty of a thinking-mind consciousness constituent’s intrinsic nature. They are aware that the thinking-mind consciousness constituent is like that. Therefore, they are aware of the eighteen constituents.
“How are they aware of the sense fields? The inner sense fields are empty of the inner sense fields’ intrinsic nature, and the outer sense fields are empty of the outer sense fields’ intrinsic nature. They are aware that the sense fields are like that. [F.93.b]
“How are they aware of the noble truths? They are aware of the noble truth of suffering, and they are aware of the noble truths of origination, cessation, and the path. How are they aware of the noble truth of suffering? They are aware of it as suffering, aware of it as a truth, and aware that ‘it is truth for noble beings.’ They are aware that, freed from bifurcation and nondual, it is truth for noble beings. So too origination, so too cessation, and so too the path leading to the cessation of suffering as well—they are aware that these are truths for noble beings.
“How are they aware of the suchness of suffering? The suchness of suffering is exactly like that.814 That is how they are aware of the suchness of suffering. So too are they aware of the suchness of origination, cessation, and the path.
“How are they aware of dependent origination? They are aware that a dependent origination is unproduced. Similarly, they are aware that a dependent origination does not cease, is not annihilated, is not eternal, is not one and is not many, does not come and does not go, and is without thought construction and at peace.”
Then venerable Subhūti asked the Lord, “Lord, if bodhisattva great beings practicing the perfection of wisdom are aware in that way of those dharmas that are different from each other, well then, Lord, does that not complicate the dharma-constituent?”
“Subhūti,” replied the Lord, “it would be complicated if any other dharma not included in the dharma-constituent were to be apprehended, but, Subhūti, no other dharma not included [F.94.a] in the dharma-constituent is found, so no other dharma that might complicate the dharma-constituent can be apprehended. And why? Subhūti, it is because no other dharma not included in the dharma-constituent—none at all—is found by either a tathāgata or a tathāgata’s śrāvakas, so, since they have not apprehended it, they do not say, ‘There is some other dharma not included in the dharma-constituent that can be apprehended.’ Subhūti, that is how bodhisattva great beings practicing the perfection of wisdom should train in the dharma-constituent.”
Then venerable Subhūti asked the Lord, “Lord, in what are bodhisattva great beings training in the dharma-constituent trained?”
Venerable Subhūti having asked that, the Lord said to him, “Subhūti, bodhisattva great beings training in the dharma-constituent are trained in all dharmas. And why? Subhūti, it is because all dharmas are the dharma-constituent.”
“Lord, why are all dharmas the dharma-constituent?”
“Subhūti, it is because whether the tathāgatas arise or whether the tathāgatas do not arise, this dharma-constituent of dharmas remains in an undifferentiated way. Subhūti, these—namely, all wholesome and unwholesome, and compounded and uncompounded dharmas—are the dharma-constituent. Therefore, Subhūti, when bodhisattva great beings practicing the perfection of wisdom have trained in the dharma-constituent, they have trained in all dharmas.”
The Lord having said that, [F.94.b] venerable Subhūti further inquired of him, “Lord, if all dharmas are the dharma-constituent, well then, Lord, how should bodhisattva great beings train in the perfection of wisdom? Similarly, how should they train in the perfection of concentration, how should they train in the perfection of perseverance, how should they train in the perfection of patience, how should they train in the perfection of morality, and how should they train in the perfection of giving; and similarly, how should bodhisattva great beings train in the first concentration, and how should they train in the second concentration, third concentration, and fourth concentration; and similarly, how should they train in love, and how should they train in compassion, joy, and equanimity; and similarly, how should they train in the station of endless space, up to in the station of neither perception nor nonperception; and similarly, how should they train in the applications of mindfulness, and similarly, how should they train in the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and eightfold noble path; how should they train in emptiness, and how should they train in signlessness and wishlessness; how should they train in the eight deliverances, and how should they train in the absorptions; and similarly, how should they train in the ten tathāgata powers, and how should they train in the four fearlessnesses, four detailed and thorough knowledges, great compassion, and the eighteen distinct attributes of a buddha; how [F.95.a] should they train in order to accomplish the clairvoyances and the thirty-two major marks of a great person; how should they train in order to accomplish the eighty minor signs; how should they train in order to be born in great sāla tree–like royal families, how should they train in order to be born in great sāla tree–like brahmin families, and how should they train in order to be born in great sāla tree–like business families; how should they train in order to be born among the Cāturmahārājika gods, how should they train in order to be born among the Trāyastriṃśa gods, and how should they train in order to be born among the Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin gods, and among the Brahmakāyika gods, and among the Brahmapurohita, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhatphala, and Asaṃjñisattva gods;815 how should they train in order not to be born among them; how should they train in order to be born among the Śuddhāvāsa—the Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha gods; how should they train in order to be born in the Ākāśānantyāyatana, up to in the Naivasaṃjñānāsaṃjñāyatana; how should they train in the production of the first thought, and how should they train in the production of the second, third, fourth, fifth, sixth, seventh, eighth, ninth, and tenth thought; and how should they train at the śrāvaka level, how should they train at the pratyekabuddha level, [F.95.b] how should they train at the bodhisattva level, how should they train at bringing beings to maturity, how should they train at purifying a buddhafield, how should they train at the dhāraṇī gateways, how should they train in all the meditative stabilizations, and how should they train in the awakening path by training in which they will know all dharmas in all their aspects? Lord, these conceptualizations do not exist in the dharma-constituent, so would bodhisattva great beings not be practicing in error or else be engaging in thought construction where there is no thought construction? And why? Lord, because in the dharma-constituent those conceptualizations do not exist. Form is not the dharma-constituent, and feeling, perception, volitional factors, and consciousness are not the dharma-constituent; the dharma-constituent is not other than form, and the dharma-constituent is not other than feeling, perception, volitional factors, and consciousness. Just form is the dharma-constituent and just the dharma-constituent is form, up to just consciousness is the dharma-constituent and just the dharma-constituent is consciousness. Similarly, like the repetitive section for the inner dharmas, connect this with all dharmas.”
Venerable Subhūti having inquired about that, the Lord said to him, “Exactly so, Subhūti, exactly so! It is exactly as you say! Subhūti, just form is the dharma-constituent, and just feeling, perception, volitional factors, and consciousness are the dharma-constituent; and just the dharma-constituent is form, and just the dharma-constituent is feeling, perception, [F.96.a] volitional factors, and consciousness. Subhūti, if bodhisattva great beings practicing the perfection of wisdom were to see some other dharma not included in the dharma-constituent, they would not rest in unsurpassed, perfect, complete awakening. So, because all dharmas are the dharma-constituent, bodhisattva great beings practicing the perfection of wisdom therefore are aware of all dharmas as they really are, the dharma-constituent. But even though bodhisattva great beings practicing the perfection of wisdom are aware of all dharmas as they really are, the dharma-constituent, still they teach the nameless dharmas with names and conventional terms: ‘this is form, this is feeling, this is perception, these are volitional factors, this is consciousness’; similarly, connect this with each, up to ‘this is awakening.’
“To illustrate, Subhūti, a clever, well-trained magician or magician’s apprentice, having done some conjuring over a suitable material prop, might make various things appear—namely, a woman’s body, or a man’s body, or an elephant’s body, or a horse’s body, or a bull’s body, or a garden, or a delightful park, or a delightful river, or a delightful lotus pond. Having displayed various coverings, mats and carpets,816 there, they make flowers, flower garlands,817 and soft and hard food appear, and delight people with singing and music. They give gifts, or guard morality, or make a practice of being patient, or make a vigorous effort, or play [F.96.b] in the meditative stabilizations, or cultivate wisdom, or they exhibit there, in those sorts of ways, great sāla tree–like royal families, great sāla tree–like brahmin families, or great sāla tree–like business families; or they show the Cāturmahārājika gods, or show the axial mountain Sumeru, or show the Trāyastriṃśa gods, or show the Yāma, or Tuṣita, or Nirmāṇarati, or Paranirmitavaśavartin gods; or show…, up to the formless818 Naivasaṃjñānāsaṃjñāyatana gods; or show those who are stream enterers, or once-returners, or non-returners, or worthy ones, or pratyekabuddhas; or show bodhisattvas—starting from those who have first produced the thought, are practicing the perfection of giving, and are practicing the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; those who are practicing on the first level, up to are practicing on the tenth level; those who are practicing in the secure state of a bodhisattva, and are accomplishing the clairvoyances and playing with them, bringing beings to maturity, purifying a buddhafield, and playing in the concentrations, deliverances, meditative stabilizations, and absorptions; those who are giving away the major or minor parts of their bodies, undertaking the difficult practices, illuminating world systems, and accomplishing the ten tathāgata powers, and accomplishing the fearlessnesses, detailed and thorough knowledges, great love, and great compassion—or show a buddha’s body with all the major and minor limbs completed. When they do so, those beings with a naturally childish disposition [F.97.a] think about this and understand as follows: ‘Ah! This man has made such a display of these various bodies, and similarly, connect this with each, up to the buddha’s body that these people accept it as real. He is really well trained to somehow or other make it all beautiful and delightful.’ Those with a naturally intelligent disposition who are there, who are brilliant, wise, and endowed with the ability to investigate and reflect on those bodies, think about this and understand that, ‘Here there is nothing at all that can be apprehended, so this man is delighting those groups of beings with things that are not real. Thus they think what an amazing, marvelous Dharma that an understanding arises that these people are perceiving a materially existence in regard to these things where nothing materially exists at all.’819
“Similarly, Subhūti, bodhisattva great beings practicing the perfection of wisdom do not see any other dharma not included in the dharma-constituent, and it is true that while practicing the perfection of wisdom, they do not apprehend a being or the designation of a being, but still, endowed with skillful means 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. They personally guard morality…, they personally make a practice of being patient…, they personally make a vigorous effort…, they personally also become absorbed in concentration…, and they personally also cultivate wisdom, establish others in wisdom, speak in praise of wisdom, and speak in praise of others cultivating wisdom as well, welcoming it. Similarly, connect this with: They personally take up the ten wholesome actions and they cause others to take up the ten wholesome actions, welcoming it. They personally take up [F.97.b] the five-point training, up to welcoming it; they personally observe the eight-branched confession and restoration, up to welcoming it; they personally accomplish and dwell in the first concentration, up to the fourth concentration, love, compassion, joy, and equanimity, and the station of endless space, up to the station of neither perception nor nonperception, up to welcoming it; they personally cultivate the applications of mindfulness, up to the eightfold noble path, up to the three gateways to liberation, eight deliverances, nine serial absorptions, ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, eighteen distinct attributes of a buddha, and thirty-two major marks and eighty minor signs of a great person, up to welcoming it.
“Subhūti, if the dharma-constituent were not exactly the same later as it was before, and if it were not like that in between as well, bodhisattva great beings practicing the perfection of wisdom would not with skillful means speak about the dharma-constituent, bring beings to maturity, and purify a buddhafield. But, Subhūti, it is because the dharma-constituent is exactly the same later as it was before, and is like that in between as well—it is because of that, Subhūti, that bodhisattva great beings practicing the perfection of wisdom with skillful means pursue the bodhisattva’s way of life for the sake of beings.”
This was the seventy-fourth chapter, “Exposition of the Sameness of Dharmas,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
Colophon
The Noble Perfection of Wisdom in Eighteen Thousand Lines is completed. It has been translated, proofed, and prepared for publication by the Indian preceptors Jinamitra, Surendrabodhi, Yeshé Dé, and so on.1131
Abbreviations
| AAV | Āryavimuktisena (’phags pa rnam grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (Āryapañcaviṃśatisāhasrikāprajñā-pāramitopadeśaśāstrābhisamayālaṃkārakārikāvārttika). |
|---|---|
| AAVN | Āryavimuktisena. Abhisamayālamkāravrtti (mistakenly titled Abhisamayālaṅkāravyākhyā). Nepal German Manuscript Preservation Project A 37/9, National Archives Kathmandu Accession Number 5/55. The numbers follow the page numbering of Sparham’s undated, unpublished transliteration of the part of the manuscript not included in Pensa 1967. |
| Abhisamayālaṃkāra | shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba tshig le’ur byas pa (Abhisamayālaṃkāra-nāma-prajñāpāramitopadeśaśāstrakārikā) [The Ornament for the Clear Realizations]. Numbering of the verses as in the Unrai Wogihara edition: Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. |
| Amano | Amano, Koei H. Abhisamayālaṃkāra-kārikā-śāstra-vivṛti. |
| Aṣṭa | Aṣṭasāhasrikāprajñāpāramitā. Page numbers are Wogihara (1973) that includes the edition of Mitra (1888). |
| Buddhaśrī | shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñāpāramitāsaṃcayagāthāpañjikā). |
| Bṭ1 | Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [Bṛhaṭṭīkā]. |
| Bṭ3 | Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśa-sāhasrikāprajñāpāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. English translation in Sparham 2022. |
| C | Choné (co ne) Kangyur and Tengyur. |
| D | Degé (sde dge) Kangyur and Tengyur. |
| Edg | Buddhist Hybrid Sanskrit Dictionary. |
| Eight Thousand | Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. |
| GRETIL | Göttingen Register of Electronic Texts in Indian Languages. |
| Ghoṣa | Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. |
| Gilgit | Gilgit Buddhist Manuscripts. |
| GilgitC | Edward Conze, ed. and trans. The Gilgit Manuscript of the Aṣṭādaśasāhasrikāprajñāpāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya. |
| Gyurme (khri pa) | Gyurme Dorje. The Transcendent Perfection of Wisdom in Ten Thousand Lines. |
| H | Lhasa (zhol) Kangyur and Tengyur. |
| K | Peking (Kangxi) Kangyur and Tengyur. |
| LC | Lokesh Candra. Tibetan Sanskrit Dictionary. |
| LSPW | Conze, Edward. The Large Sutra on Perfection Wisdom (Conze 1984). |
| MDPL | Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. |
| MQ | Conze, Edward and Shotaro Iida. “Maitreya’s Questions” in the Prajñāpāramitā. |
| MW | Monier-Williams, M. A. A Sanskrit–English dictionary etymologically and philologically arranged with special reference to cognate Indo-European languages. |
| Mppś | Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). |
| Mppś English | Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. |
| Mvy | Mahāvyutpatti (bye brag tu rtogs par byed pa chen po). |
| N | Narthang (snar thang) Kangyur and Tengyur. |
| NAK | National Archives Kathmandu. |
| NGMPP | Nepal German Manuscript Preservation Project. |
| PSP | Pañcaviṃśatisāhasrikā Prajñāpāramitā. |
| RecA | Skt and Tib editions of Recension A in Yuyama 1976. |
| RecAs | Sanskrit Recension A in Yuyama 1976. |
| RecAt | Tibetan Recension A in Yuyama 1976. |
| S | Stok Palace (stog pho brang bris ma) Kangyur. |
| Skt | Sanskrit. |
| Subodhinī | Attributed to Haribhadra. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratnaguṇasaṃcayagāthā-pañjikānāma) [“Easy Pañjikā”]. |
| Thempangma | bka’ ’gyur rgyal rtse’i them spang ma. |
| Tib | Tibetan. |
| Toh | Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons (bkaḥ-ḥgyur and bstan-ḥgyur). |
| Wogihara | Unrai Wogihara. Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. |
| Z | Zacchetti, Stefano. In Praise of the Light. |
| brgyad stong pa | shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭasāhasrikāprajñāpāramitā) [Eight Thousand]. |
| khri brgyad stong pa | shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭādaśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Eighteen Thousand Lines]. |
| khri pa | shes rab kyi pha rol tu phyin pa khri pa (Daśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Ten Thousand Lines, Toh 11]. |
| le’u brgyad ma | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Haribhadra’s “Eight Chapters”]. Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib vol. letter, followed by the folio and line number. |
| nyi khri | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. |
| rgyan snang | Haribhadra. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭasāhasrikāprajñāpāramitā-vyākhyānābhisamayālaṃkārālokā) [Illumination of the Abhisamayālaṃkāra]. |
| ŚsPK | Śatasāhasrikāprajñaparamitā. |
| ŚsPN3 | Śatasāhasrikāprajñaparamitā NGMPP A 115/3, NAK Accession Number 3/632. Numbering of the scanned pages. |
| ŚsPN4 | Śatasāhasrikāprajñaparamitā NGMPP B 91/3, NAK Accession Number 3/633. Numbering of the scanned pages. |
| ŚsPN4/2 | Śatasāhasrikāprajñaparamitā NGMPP B 91/3, NAK Accession Number 3/633 (part two). Numbering of the scanned pages. |
| ’bum | shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib letter in italics of the vol., followed by the folio and line number. |
Bibliography
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shes rab kyi pha rol tu phyin pa rdo rje bcod pa (Vajracchedikā) [The Diamond Sūtra]. Toh 16, Degé Kangyur vol. 34 (sher phyin, rna tshogs, ka), folios 121.a–132.b.
shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8, Degé Kangyur vols. 14–25 (shes phyin, ’bum, ka–a), folios ka.1.b–a.395.a. English translation in Sparham 2024.
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).
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Secondary References
Sūtras
rgya cher rol pa (Lalitavistara) [The Play in Full]. Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b; Lhasa Kangyur 96, vol. 48 (mdo sde, kha), folios 1.b–352.a. English translation in Dharmachakra Translation Committee 2013.
dam pa’i chos dran pa nye bar gzhag pa (Saddharmasmṛtyupasthāna). Toh 287, Degé Kangyur, vols. 68–71 (mdo sde, ya–sha), folios ya.82.a–sha.229.b. English translation in Dharmachakra Translation Committee 2020a.
dam pa’i chos pad ma dkar po (Saddharmapuṇḍarika) [The White Lotus of the Good Dharma]. Toh 113, Degé Kangyur vol. 51 (mdo sde, ja), folios 1.b–180.b. English translation in Roberts 2018.
de bzhin gshegs pa’i snying rje chen po nges par bstan pa (Tathāgatamahākaruṇānirdeśa) [Great Compassion of the Tathāgata Sūtra] [Dhāraṇīśvararāja]. Toh 147, Degé Kangyur vol. 57 (mdo sde, pa), folios 142.a–242.b; Lhasa Kangyur vol. 57 (mdo sde, da), folios 153.b–319.a. English translation in Burchardi 2020.
de bzhin gshegs pa’i snying po (Tathāgatagarbha) [Tathāgatagarbha Sūtra]. Toh 258, Dege Kangyur vol. 66 (mdo sde, za), folios 245.b–259.b; Lhasa Kangyur 260, vol. 67 (mdo sde, zha), folios 1.b–24.a.
de bzhin gshegs pa’i gsang ba bsam gyis mi khyab pa’i bstan pa (Tathāgatācintyaguhyakanirdeśa) [Explanation of the Inconceivable Secrets of the Tathāgatas]. Toh 47, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 100.a–203.a; Lhasa Kangyur vol. 35 (dkon brtsegs, ka), folios 151.a–313.b. English translation in Fiordalis, David. and Dharmachakra Translation Committee 2023.
dri ma med par grags pas bstan pa (Vimalakīrtinirdeśa) [The Teaching of Vimalakīrti]. Toh 176, Degé Kangyur vol. 60 (mdo sde, ma), folios 175.a–239.b. English translation in Thurman 2017.
mdo chen po stong pa nyid ces bya ba (Śūnyatānāmamahāśūtra) [Śūnyatā Sūtra]. Toh 290, Degé Kangyur vol. 71 (mdo sde, sha), folios 250.a–253.b; Lhasa Kangyur 293, vol. 71 (mdo sde, ra), folios 476.b–482.a.
chos bcu pa (Daśadharmaka) [The Ten Dharmas Sūtra]. Toh 53, Degé Kangyur vol. 40 (dkon brtsegs, kha), folios 164.a–184.b.
tshangs pa’i dra ba (Brahmajāla) [Brahma’s Net Sūtra]. Toh 352, Degé Kangyur vol. 76 (mdo sde, aH), folios 70.b–86.a; Lhasa Kangyur 360, vol. 76 (mdo sde, a), folios 111.a–135.b.
byang chub sems dpa’i sde snod (Bodhisattvapiṭaka) [Bodhisattva Piṭaka Sūtra]. Toh 56, Degé Kangyur vols. 40–41 (dkon brtsegs, kha–ga), folios kha.255.b–ga.205.b; Lhasa Kangyur 56, vol. 37 (dkon brtsegs, ga), folios 1.b–380.b. English translation in Norwegian Institute of Palaeography and Historical Philology 2023.
za ma tog bkod pa (Kāraṇḍavyūha). Toh 116, Degé Kangyur, vol. 51 (mdo sde, pa), folios 200.a–247.b. English translation in Roberts 2013.
lang kar gshegs pa (Laṅkāvatāra) [The Descent to Laṅkā Sūtra]. Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56.a–191.b.
blo gros rgya mtshos zhus pa (Sāgaramatiparipṛcchā) [The Questions of Sāgaramati. Toh 152, Degé Kangyur vol. 58 (mdo sde, pha), folios 1.b–115.b; Lhasa Kangyur 153, vol. 58 (mdo sde, na), folios 1.b–180.a. English translation in Dharmachakra Translation Committee 2020b.
blo gros mi zad pas bstan pa (Akṣayamatinirdeśa) [The Teaching of Akṣayamati]. Toh 175, Degé Kangyur vol. 60 (mdo sde, ma), folios 79.a–174.b; Lhasa Kangyur 176, vol. 60 (mdo sde, pha), folios 122.b–270.b. English translation in Braarvig and Welsh 2020.
shes rab snying po (Prajñāpāramitāhṛdaya). Toh 21, Degé Kangyur vol. 34 (sher phyin, ka), folios 144.b–146.a; Toh 531, Degé Kangyur vol. 88 (rgyud, na), folios 94.b–95.b. English translation in Dharmachakra Translation Committee 2022.
sa bcu pa’i mdo (Daśabhūmikasūtra) [The Ten Levels Sūtra]. Lhasa Kangyur 94, vol. 43 (phal chen, ga), folios 67.a–234.b. English translation in Roberts 2021.
sangs rgyas phal po che zhes bya ba shin tu rgyas pa chen po (Buddhāvataṃsakanāmamahāvaipūlya) [Avataṃsaka Sūtra]. Toh 44, Degé Kangyur vols. 35–36 (phal chen, ka–a); Lhasa Kangyur 94, vols. 41–46 (phal chen, ka–cha).
lha mo dpal ’phreng gi seng ge’i sgra (Śrīmālādevīsiṃhanāda) [The Lion’s Roar of the Goddess Śrīmālā]. Toh 92, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 255.a–277.b.
Indic Commentaries
Abhayākaragupta. thub pa’i dgongs pa’i rgyan (Munimatālaṃkāra) [“Thought of the Sage”]. Toh 3903, Degé Tengyur vol. 211 (dbu ma, a), folios 73.b–293.a.
———. shes rab kyi pha rol tu phyin pa brgyad stong pa’i ’grel pa gnad kyi zla ’od (Āṣṭasāhasrikāprajñāpāramitāvṛttimarmakaumudī) [“Moonlight”]. Toh 3805, Degé Tengyur vol. 90 (shes phyin, da), folios 1.b–228.a.
Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [“Detailed Explanation of the One Hundred Thousand”]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na–pa).
Āryavimuktisena. ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (Āryapañcaviṃśatisāhasrikāprajñāpāramitopadeśaśāstrābhisamayālaṃkārakārikāvārttika) [“Āryavimuktisena’s Commentary”]. Toh 3787, Degé Tengyur vol. 80 (shes phyin, ka), folios 14.b–212.a.
Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos rnam par bshad pa (Mahāyānottaratantraśāstravyākhyā) [“Explanation of the Uttaratantra”]. Toh 4025, Degé Tengyur vol. 225 (sems tsam, phi), folios 74.b–129.a.
———. theg pa chen po bsdus pa (Mahāyānasaṃgraha). Toh 4048, Degé Tengyur vol. 236 (sems tsam, ri), folios 1.b–43.a.
———. rnal ’byor spyod pa’i sa (Yogācārabhūmi) [“The Yogācāra Levels”]. Toh 4035–4042, Degé Tengyur vol. 229 (sems tsam, tshi–’i), folios tshi.1.b–’i.68.b.
———. rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa (Bodhisattvabhūmi) [“The Bodhisattva Levels”]. Toh 4037, Degé Tengyur vol. 231 (sems tsam, wi), folios 1.b–213.a.
Asaṅga/Maitreya. theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottaratantraśāstraratnagotravibhāga) [Uttaratantra]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), folios 54.b–73.a.
Asvabhāva. theg pa chen po bsdus pa’i bshad sbyar (Mahāyānasaṃgrahopanibandhana) [“Explanation of the Mahāyānasaṃgraha”]. Toh 4051 Degé Tengyur vol. 236 (sems tsam, ri), folios 190.b–296.a.
Bhadanta Vimuktisena (btsun pa grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (*Āryapañcaviṃśatisāhasrikāprajñāpāramitopadeśa-śāstrābhisamayālaṃkārakārikāvārttika) [“Bhadanta’s Commentary”]. Toh 3788, Degé Tengyur vol. 81 (shes phyin, kha), folios 1.b–181.a.
Buddhaśrī. shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñāpāramitāsaṃcayagāthāpañjikā) [“Buddhaśrī’s Explanation of the Jewel Qualities”]. Toh 3798, Degé Tengyur (shes phyin, nya), folios 116.a–189.b.
Daśabalaśrīmitra. ’dus byas ’dus ma byas rnam par nges pa (Saṃskṛtāsaṃskṛtaviniścaya) [“Determination of Compounded and Uncompounded Phenomena”]. Toh 3897, Degé Tengyur (dbu ma, ha), folios 109.a–317.a.
Dharmatrāta. ched du brjod pa’i tshoms (Udānavarga) [“Compilation of Udānas”]. Toh 4099, Degé Tengyur vol. 250 (mngon pa, tu), folios 1.b–45.a; Toh 326, Degé Kangyur vol. 72 (mdo sde, sa), folios 209.a–253.a.
Haribhadra. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratnaguṇasaṃcayagāthā-pañjikānāma/Subodhinī) [“Easy Pañjikā”]. Toh 3792, Degé Tengyur vol. 86 (shes phyin, ja), folios 1.b–78.a.
———. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭasāhasrikāprajñāpāramitāvyākhyānābhisamayālaṃkārālokā) [“Illumination of the Abhisamayālaṃkāra”]. Toh 3791, Degé Tengyur vol. 85 (shes phyin, cha), folios 1.b–341.a.
———. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa (Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstravṛtti) [“Clear Meaning Commentary”]. Toh 3793, Degé Tengyur vol. 86 (shes phyin, ja), folios 78.b–140.a.
———. shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [“Eight Chapters”]. Toh 3790, Degé Tengyur vols. 82–84 (shes phyin, ga–ca), folios ga.1.a–ca.342.a.
Jñānavajra. ’phags pa lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan zhes bya ba (Āryalaṅkāvatāranāmamahāyānasūtravṛttitathāgatahṛdayālaṃkāranāma) [“Commentary on the Descent to Laṅkā Sūtra”]. Toh 4019, Degé Tengyur vol. 122 (mdo ’grel, pi), folios 1.b–310.a.
Maitreya. theg pa chen po mdo sde’i rgyan zhes bya ba’i tshig le’ur byas pa (Mahāyānasūtrālaṃkārakārikā) [“Ornament for the Mahāyāna Sūtras”]. Toh 4020, Degé Tengyur vol. 225 (sems tsam, phi), folios 1.b–39.a.
———. dbus dang mtha’ rnam par ’byed pa’i tshig le’ur byas pa (Madhyāntavibhāga) [“Delineation of the Middle and Extremes”]. Toh 4021, Degé Tengyur vol. 225 (sems tsam, phi), folios 40.b–45.a.
———. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba tshig le’ur byas pa, sde dge, (Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstrakārikā) [The Ornament for the Clear Realizations]. Toh 3786, Degé Tengyur vol. 80 (shes phyin, ka), folios 1.b–13.a.
Mañjuśrīkīrti. ’phags pa chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa’i ting nge ’dzin kyi rgyal po zhes bya ba theg pa chen po’i mdo’i ’grel pa grags pa’i phreng ba (Sarvadharmasvabhāvasamatāvipañcitasamādhirājanāmamahāyānasūtraṭīkākīrtimālā) [“Samādhirājasūtra Commentary”]. Toh 3897, Degé Tengyur (mdo ’grel, nyi), folios 1.b–163.b.
Nāgārjuna. dbu ma rtsa ba’i tshig le’ur byas pa shes rab ces bya ba (Prajñānāmamūlamadhyamakakārikā) [“Root Verses on Wisdom”]. Toh 3897, Degé Tengyur vol. 198 (dbu ma, tsa), folios 1.b–19.a.
Prajñāvardhan. ched du brjod pa’i tshoms kyi rnam par ’grel pa (Udānavargavivaraṇa) [“Explanation of the Udānavārga”]. Toh 4100, Degé Tengyur vols. 148–49 (mngon pa, tu–thu), folios tu.45.b–thu.222.a.
Pūrṇavardana. chos mngon par chos kyi ’grel bshad mtshan nyid kyi rjes su ’brang ba (Abhidharmakośaṭīkālakṣaṇānusāriṇī) [“Explanation of the Treasury of Knowledge”]. Toh 4093, Degé Tengyur vols. 144–45 (mngon pa, cu–chu), folios cu.1.b–chu.322.a.
Ratnākaraśānti. mngon par rtogs pa’i rgyan gyi ’grel pa’i tshig le’ur byas pa’i ’grel pa dag ldan (Abhisamayālaṃkārakārikāvṛittiśuddhamatī) [“Purity”]. Toh 3801, Degé Tengyur vol. 88 (shes phyin, ta), folios 76.a–204.a.
———. nam mkha’ dang mnyam pa zhes bya ba’i rgya cher ’grel pa (Khasamānāmaṭīkā) [“Explanation of the Khasamā”]. Toh 1424, Degé Tengyur vol. 21 (rgyud, wa), folios 153.a–171.a.
———. ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa’i dka’ ’grel snying po mchog (Āryāṣṭasāhasrikāprajñāpāramitāpañjikāsārottamā) [Sāratamā]. Toh 3803, Degé Tengyur vol. 89 (shes phyin, tha), folios 1.b–230.a.
Sāgaramegha (rgya mtsho sprin). rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa’i rnam par bshad pa (Bodhisattvabhūmivyākhyā) [“Explanation of the Bodhisattva Levels”]. Toh 4047, Degé Tengyur vol. 235 (sems tsam, yi), folios 1.b–338.a.
Śrījagattalanivāsin. bcom ldan ’das ma’i man ngag gi rjes su brang ba zhes bya ba’i rnam par bshad pa (Bhagavatyāmnāyānusāriṇīnāmavyākhyā) [“Commentary Following the Tradition”]. Toh 3811, Degé Tengyur vol. 94 (shes phyin, ba), folios 1.b–320.a.
Sthiramati. mdo sde rgyan gyi ’grel bshad (Sūtrālaṃkāravṛttibhāṣya) [“Commentary on the Ornament for the Sūtras”]. Toh 4034, Degé Tengyur vols. 227–28 (sems tsam, ma–tsi).
Vasubandhu. chos mngon pa’i mdzod kyi tshig le’ur byas pa (Abhidharmakośakārikā) [“The Treasury of Knowledge”]. Toh 4089, Degé Tengyur vol. 242 (mngon pa, ku), folios 1.b–25.a.
———. chos mngon pa’i mdzod kyi bshad pa (Abhidharmakośabhāṣya) [“Autocommentary to The Treasury of Knowledge”]. Toh 4090, Degé Tengyur vols. 242–43 (mngon pa, ku–khu), folios ku.26.a–khu.95.a.
———. mdo sde’i rgyan gyi bshad pa (Sūtrālaṃkāravyākhyā) [“Explanation of the Ornament for the Sūtras”]. Toh 4026, Degé Tengyur vol. 225 (sems tsam, phi), folios 129.b–260.a.
———. dbus dang mtha’ rnam par ’byed pa’i ’grel pa (Madhyāntavibhāgabhāṣya) [“Explanation of The Delineation of the Middle and Extremes”]. Toh, 4027, Degé Tengyur vol. 226 (sems tsam, bi), folios 1.b–27.a.
———. ’phags pa bcom ldan ’das ma shes rab kyi pha rol tu phyin pa rdo rje gcod pa’i don bdun gyi rgya cher ’grel pa (Āryabhagavatīprajñāpāramitāvajracchedikāsaptārthaṭīkā) [“Explanation of The Diamond Sūtra”]. Toh 3816, Degé Tengyur vol. 95 (shes phyin, ma), folios 178.a–203.b.
———. ’phags pa blo gros mi zad pas bstan pa rgya cher ’grel pa (Āryākṣayamatinirdeśaṭīkā) [“Long Explanation of The Teaching of Akṣayamati”]. Toh 3994, Degé Tengyur vol. 114 (mdo ’grel, ci), folios 1.b–269.a.
———. ’phags pa sa bcu pa’i rnam par bshad pa (Āryadaśabhūmivyākhyāna) [“Explanation of The Ten Level Sūtra”]. Toh 3993, Degé Tengyur vol. 215 (mdo sde, ngi), folios 103.b–266.a.
———. shes rab kyi pha rol tu phyin pa rdo rje gcod pa bshad pa’i bshad sbyar gyi tshig le’ur byas pa (Vajracchedikāyāḥprajñāpāramitāyā vyākhyānopanibandhanakārikā) [“Verse Explanation of the Diamond Sūtra”]. Lhasa Tengyur 5864, vol. 146 (ngo mtshar bstan bcos, nyo), folios 1.a–5.b.
Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśati-sāhasrikāṣṭādaśasāhasrikāprajñāpāramitābṛhaṭṭīkā) [“Long Explanation of the One Hundred, Twenty-Five, and Eighteen Thousand”/“Detailed Explanation of the Three Sūtras”]. Toh 3808, Degé Tengyur vol. 93 (shes phyin, pha), folios 1.b–291.b. English translation in Sparham 2022.
Indigenous Tibetan Works
Ar Changchup Yeshé (ar byang chub ye shes). mngon rtogs rgyan gyi ’grel pa rnam ’byed [“Disentanglement of Haribhadra’s Exposition of Maitreya’s ‘Ornament for the Clear Realizations’]. In ar byang chub ye shes kyi gsung chos skor, bka’ gdams dpe dkon gches btus, vol. 2. Edited by dpal brtsegs bod yig dpe rnying zhib ’jug khang. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006.
Bodong Tsöntru Dorjé (bo dong brtson ’grus rdo rje). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi ’grel bshad shes rab mchog gi rgyan (stod cha) [“Ornament for the Supreme Wisdom”]. ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 11, pp. 22–565.
Butön (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod/ chos ’byung chen mo [“History of Indian Buddhism”]. In zhol phar khang gsung ’bum, vol. 26 (ya), folios 1.b–212.a.
Chim Namkha Drak (mchims nam mkha’ grags). shes rab kyi pha rol tu phyin pa’i stong phrag brgya pa gzhung gi don rnam par ’byed pa’i bshad pa [“Summary Explanation of the One Hundred Thousand”]. ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 8, pp. 217–468.
Chomden Rikpé Reltri (bcom ldan rigs pa’i ral gri). shes rab kyi pha rol tu phyin pa stong phra brgya pa rgyan gyi me tog [“Flower Ornament for the Clear Realizations”]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, vol. ca.
———. shes rab kyi pha rol tu phyin pa’i ’grel bshad mngon par rtogs pa rgyan gyi me tog [“Flower Ornament for the Clear Realizations”]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, vol. ga.
Dolpopa (dol po pa shes rab rgyal mtshan). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi su lnga pa’i bshad pa [“Explanation of the Perfection of Wisdom in Twenty-Five Thousand Lines”]. In jo nang kun mkhyen dol po pa shes rab rgyal mtshan gyi gsung ’bum (glog klad ma gsungs ’bum), vol. 6, pp. 1–279. Edited by dpal brtsegs bod yig dpe rnying zhib ’jug khang. Beijing: krung go’i bod rig pa dpe skrun khang, 2011.
———. shes rab kyi pha rol tu phyin pa khri brgyad stong pa’i mchan bu zur du bkod pa (stod cha) [“Notes to the Eight Thousand”]. ’dzam thang gsum ’bum, vol. ma, 5.3–134. BDRC W21208.
Jamsar Shérap Wozer (’jam gsar ba shes rab ’od zer). mngon rtogs rgyan gyi ’grel bshad ’thad pa’i ’od ’bar [“Blaze of What Is Tenable”]. In ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 9, pp. 22–458.
Lui Gyaltsen (klu’i rgyal mtshan [byang chub rdzu ’phrul]). ’phags pa dgongs pa nges par ’grel pa’i mdo’i rnam par bshad pa (Āryasaṃdhinirmocanasūtravyākhyāna) [“Explanation of the Saṃdhinirmocana Sūtra”] Toh 4358, Degé Tengyur vol. 205 (sna tshogs, cho, jo), folios 1.b–293.a; 1.b–183.b.
Pema Karpo (kun mkhyen pad ma dkar po). mngon par rtogs pa rgyan gyi ’grel pa rje btsun byams pa’i zhal lung [“Words of Maitreya”]. In Collected Works (gsuṅ-’bum) of Kun-Mkhyen Padma-Dkar-Po, vol. 8, pp. 1–340. Darjeeling: Kargyud Sungrab Nyamso Khang, 1973–74.
Rongtön (rong ston shes bya kun rig). sher phyin stong phrag brgya pa’i rnam ’grel. In gsung ’bum, vol. 4, pp. 380–678. Chengdu: si khron mi rigs dpe skrun khang, 2008. BDRC W1PD83960.
Serdok Shakya Chokten (gser mdog paN chen shAkya mchog ldan). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan ’grel pa dang bcas pa’i snga phyi’i ’brel rnam par btsal zhing / dngos bstan kyi dka’ ba’i gnas la legs par bshad pa’i dpung tshogs rnam par bkod pa / bzhed tshul rba rlabs kyi phreng ba [“Garland of Waves”]. In Complete Works, vol. 11. Thimphu, 1975.
Tsongkhapa (tsong kha pa blo bzang grags pa). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan ’grel pa dang bcas pa’i rgya cher bshad pa legs bshad gser gyi phreng ba [“Golden Garland of Eloquence: Long Explanation of the Perfection of Wisdom”]. Xining: tsho sngon mi rigs dpe skrun khang, 1986. Page numbers are the same as vols. tsa and tsha in gsung ’bum/ tsong kha pa, vol. 11, pp. 11–519. Xining: mtsho sngon mi rigs dpe skrun khang, 1999. BDRC W20510.
bye brag tu rtogs par byed pa chen po (Mahāvyutpatti). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.
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Ānandajyoti Bikkhu. Maps of Ancient Buddhist India. Revised May 2013.
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Bhattacarya, Gouriswar. “Nandipada or Nandyāvarta—The ‘ω -motif.’ ” Berliner Indologische Studien 13/14 (2000): 265–72.
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Chodron, Gelongma Karma Migme (no date). Mahāyānasaṃgraha (La Somme du Grand Véhicule d’Asaṅga) by Étienne Lamotte. Vol. 2, Translation and Commentary. Gampo Abbey, Nova Scotia, n.d. English translation of Lamotte 1938.
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Conze, Edward, ed. (no date). Ms. Cambridge Add. 1628 (abhisamayālaṃkāra, pañcaviṃśatisāhasrikāprajñāpāramitā) with various additions. Photocopy of typed manuscript.
———(1984). The Large Sutra on Perfection Wisdom. Berkeley: University of California Press, 1975. First paperback printing, 1984.
———(1978). The Prajñāpāramitā Literature. Tokyo: The Reiyukai, 1978.
———(1973a). Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.
———(1973b). The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, CA: Four Seasons Foundation, 1973.
———, ed. and trans. (1962). The Gilgit Manuscript of the Aṣṭādaśa-sāhasrikāprajñāpāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya. Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1962.
———, ed. (1954). Abhisamayālaṅkāra. Serie Orientale Roma 6. Rome: Is.M.E.O, 1954.
Conze, Edward, and Shotaro Iida. “ ‘Maitreya’s Questions’ in the Prajñāpāramitā.” In Mélanges d’India a la Mémoire de Louis Renou, 229–42. Paris: Éditions E. de Boccard, 1968.
Critical Pāli Dictionary Online. University of Cologne. Accessed 24 February, 2022.
Das, Sarat Candra. Tibetan–English Dictionary. Calcutta, 1902. Reprint, New Delhi: 1985.
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