co.

Table of Contents

s.

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.

ac.

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

ac.­2

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

ac.­3

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
84.

Chapter 84: Collection

84.­1

Furthermore, the Lord, yet again teaching this perfection of wisdom in order to cause a great joy in those four retinues, at that time spoke these verses:869

84.­2
With the finest liking, respect, and serene confidence
That clear away obscuring afflictions and pass beyond stains,870
Listen to this perfection of wisdom of the brave,
Practiced by heroes who have set out for the sake of the world.871
84.­3
All the rivers flowing here in Jambudvīpa,
Which make medicinal plants and forests with flowers and fruit grow,
Have their source in the powerful nāga who rules in Lake Anavatapta,
And are all that Nāga-Lord’s glorious power.872 [F.163.b]
84.­4
So too all doctrine that the Victor’s hearers teach,
Explain, and logically expound, the attainment of a supreme
Noble state of happiness and its results‍—all these
Are the Tathāgata’s personal heroic power.
84.­5
And why? Because the finest people in the form of his disciples
Train in the kinds of Dharma the Victor teaches,
And having realized them, teach as they trained.
This is done by the power of the Buddha, not by the power of their own strength.873
84.­6
Those who have no perplexity or fear when hearing
That the finest perfection of wisdom cannot be apprehended,
A bodhisattva cannot be apprehended, the thought of awakening
Cannot be apprehended‍—those bodhisattvas practice874 the wisdom of the sugatas.
84.­7
They have no form, no feeling, no perception, no intention‍—
Not even an atom’s worth of a place for consciousness to stand.
They do not stand on any dharmas, they live without a dwelling place,
And, not grasping, they find the awakening of the sugatas.
84.­8
Just as the mendicant Śreṇika with his knowledge apprehends nothing
And the disintegration of the aggregates occurs,
So too the bodhisattvas comprehend the dharmas
And do not touch nirvāṇa‍—they dwell in wisdom.875
84.­9
“What is this wisdom? Whose is it? Where is it from?”
They consider that all these dharmas are empty.
Looking closely, they are not cowed and are not scared‍—
Those bodhisattvas are close to awakening.
84.­10
But if without wisdom they make a practice
Of the form,876 perception, feeling, intention, and consciousness aggregates,
And imagine the aggregates to be empty, they practice causal signs.
Their faith is not in what does not arise and does not stop.877
84.­11
Not in form or feeling, not in perception or intention,
Not practicing in consciousness, wandering without a place to stay,
With steady wisdom not apprehending “one is practicing,” with an awareness of nonproduction878
They touch the most excellent calm meditative stabilization.879
84.­12
Those bodhisattvas who thus abide here personally at peace880
Have been prophesied by the previous tathāgatas. They do not falsely project [F.164.a]
“I have entered into meditative equipoise” or “I have emerged.”
And why? Because they have comprehended the basic nature of dharmas.881
84.­13
When practicing like that they practice the wisdom of the sugatas.
And because they comprehend that no practice is the practice,882
They do not even apprehend the Dharma that they practice‍—
This is the practice of the finest perfection of wisdom.
84.­14
That which does not exist883 is called nonexistent.
Fools have imagined it and fashion it as existing and not existing.
Dharmas are not these two‍—existing and not existing.
Bodhisattvas who know that will go forth.884
84.­15
Those who know that these five aggregates are like an illusion,
And do not make illusion one thing and the aggregates another,
Free from the perception of variety, practicing at peace‍—
This is the practice of the finest perfection of wisdom.
84.­16
Those with spiritual friends, with special insight,
Do not get scared when listening to the Mother of Victors.
Those with bad friends, placing their trust in others,
Break apart like an unfired pot coming into contact with water.885
84.­17
Why are they called a bodhisattva?
They want to cut attachments, to extinguish attachments everywhere,
And touch the awakening of the victors that is without attachment.886
Therefore they get the name bodhisattva.
84.­18
Why then are they called a great being?
They will become foremost in a great mass of beings.
They chop down the many views of a mass of beings.
Therefore, they get called a great being.
84.­19
Greatly generous, with great intellect and great power,
They have set out in the supreme Great Vehicle of the victors,
And buckled on the great armor to conquer Māra’s deceit.
Therefore, they are called a great being.
84.­20
As when a magician at a crossroads conjures
The illusion of many people and severs ten million heads,
The bodhisattvas know that, like those victims, all beings
Are like illusions, and so have no fear.
84.­21
Form,887 feeling, perception, intention, and consciousness [F.164.b]
Are not bound, are not freed, and are not real.
Therefore, the uncowed ones set out for awakening.
This is the finest armor of the best people.
84.­22
Why is it called the awakening vehicle?
It is because having mounted on it causes all beings to enter nirvāṇa;
This vehicle is a space-like celestial mansion, the finest vehicle
In which they reach happiness, the state of bliss, and security.
84.­23
You cannot find a direction in which those who mount on it go.
They are said to go to nirvāṇa but you cannot find where they went,
Just like when a fire goes out, it does not go anywhere,
And that is the reason it is said to be nirvāna.888
84.­24
Bodhisattvas purified of the three time periods
Do not apprehend a prior limit, a later limit, or a present.
Those who are purified are uncompounded and without thought construction.
This is the practice of the finest perfection of wisdom.
84.­25
When smart bodhisattvas think about nonproduction,
At that time, practicing like that, they generate
Great compassion, but without a perception of beings.
This is the practice of the finest perfection of wisdom.
84.­26
If bodhisattvas have a perception of a being, a perception of suffering,
Think, “I will eliminate suffering and benefit beings,”
Or conceive of a self and beings,
This is not the practice of the finest perfection of wisdom.
84.­27
Knowing that just as they are, all beings are like that too;
Knowing that just as all beings are, all dharmas are like that too;889
Not entertaining the idea of either production or nonproduction‍—
This is the practice of the finest perfection of wisdom.
84.­28
Having eliminated a production and a beyond in all
The dharma-names, as many as there are, spoken in all the worlds,
A perfect, matchless knowledge that does not die is gained.
Therefore, it is called the perfection of wisdom.
84.­29
You should know that bodhisattvas are those who practice
Like that without hesitation, endowed with wisdom, abiding in sameness.
Comprehending that dharmas are without a basic nature [F.165.a]
Is practicing the finest perfection of wisdom.890
84.­30
Those who do not stand in form and do not stand in feeling,
In perception, or in intention, who do not stand
In consciousness‍—they stand in the true nature of dharmas.
This is the practice of the finest perfection of wisdom.
84.­31
They do not stand in permanent or impermanent,
Happiness or suffering, clean or dirty, self or selfless,
Or in suchness, and similarly they do not stand in emptiness,
The attainment of the results, the worthy one level, the pratyeka level, or the buddha level.
84.­32
Just as the Leader does not stand in the uncompounded element,
Does not stand in the compounded element, and wanders without a home,
So too the Victor says the bodhisattva who stands like that stands,
Not standing on a place to stand, standing without standing.
84.­33
Those who want to become a tathāgata’s śrāvaka,
A pratyekabuddha, and similarly a Dharma king,
Cannot do so without relying on this forbearance,
Like going from this shore to that shore without seeing the dock.
84.­34
The Tathāgata says teaching and listening to the Dharma
And what is taught, the results obtained,
The pratyekabuddha, and the lord of the world too, the nirvāṇa
Those with clear intelligence obtain‍—they are all like illusions.
84.­35
These four persons are not scared of that:
The victor’s child skilled in the truths, the irreversible, the worthy one
Who has cleared away the dirt and eliminated doubt,
And the fourth,891 who is the one looked after by spiritual friends.
84.­36
Smart bodhisattvas practicing like that do not train
In the worthy one level, nor in the pratyekabuddha level,
But train in the buddhadharmas for the sake of all-knowledge.
Those not892 training in training and not training are training.
84.­37
The training is not done for the increase, reduction, or appropriation
Of form, nor for the appropriation of the variety of dharmas.
While training they get hold of all-knowledge. This emergence
Is the training of those who take pleasure in the qualities.893 [F.165.b]
84.­38
Form is not wisdom, wisdom is not in form;
These‍—consciousness, perception, feeling, and intention‍—
Are not wisdom and also wisdom is not in them.
It is equal to the space element, without distinction.
84.­39
The basic nature of those objective supports is boundless,
The basic nature of beings is boundless,
The basic nature of the space element is boundless,894
And the wisdom of the knowers of worlds is boundless too.
84.­40
The Leader proclaims that perception is the near shore.
When perception, having disintegrated, has been abandoned,
One crosses to the far shore. Those who have subsequently attained this freedom
From perception, having crossed over, stand in the Teacher’s words.
84.­41
Even if the Teacher were to remain for as many eons as there are
Sand particles in the Gaṅgā River proclaiming the word being,
However could beings, pure from the beginning, be born?
This is the practice of the finest perfection of wisdom.
84.­42
The Victor said, “When I had become a speaker in harmony
With this finest perfection, the finest person
Of an earlier time made a prophecy that
I would in the future become a buddha.”895
84.­43
Poison, weapons, fire, and water do not overpower,
And Māra and those on Māra’s side find no way to cause trouble
To those who respectfully896 take up and master
This perfection of wisdom, the protectors’ practice.897
84.­44
Were someone who worships the stūpa of a sugata
Who has passed into nirvāṇa, made of the seven precious stones,
To fill a hundred thousand one hundred million regions
With as many of those stūpas as there are sand particles in the Gaṅgā River,
84.­45
And, theoretically, were all those beings, as many as there are,
Living in an infinity of one hundred million regions to do
Nothing else but worship them with divine flowers, the finest incense,
And fragrance for eons during the three time periods, or even longer,
84.­46
Still, were someone to write down in a book this mother of the sugatas [F.166.a]
From which the ten powers of the leaders arise, bear it in mind,
And honor it with flowers and fragrances, the merit created from worshiping the stūpas
That have been made would not approach that merit even by a fraction.
84.­47
This perfection of wisdom of the victors is a great knowledge mantra
Relieving the phenomena of pain and suffering of great masses of beings.
Having trained in this knowledge mantra, those protectors of the past
In worlds in the ten directions became unsurpassed doctor-kings.
84.­48
Those who practice a practice of benefit together with compassion
Train in this knowledge mantra; they are smart and touch awakening.
You should know that the happinesses that are compounded and the happinesses
That are uncompounded, all those happinesses issue forth from this.898
84.­49
Seeds are sown, lodge in the earth, and are ready to sprout.
They grow up in a variety of forms when conditions are complete.
The five perfections and the qualities of awakening,
As many as there are, all grow from the perfection of wisdom.899
84.­50
On whichever path a wheel-turning emperor travels,
All the seven precious treasures and the mass of forces always travel on that very path too.
Wherever the Victor’s perfection of wisdom travels,
Right there all the dharmas‍—the good qualities‍—travel along too.900
84.­51
Śatakratu responded when questioned by the Victor:901
If the buddhafields, as many as there are sand particles in the Gaṅgā River,
Were all to be filled right to the top with the physical remains of the tathāgatas,
Still I would take just his perfection of wisdom.
84.­52
And why? Not because I do not respect the physical remains,902
But because they are worshiped for being suffused by wisdom.
Just as a person who is supported by the king receives worship,
The physical remains of the tathāgatas are supported by perfect wisdom.903
84.­53
A casket graced by a priceless precious jewel endowed
With good qualities is worthy of reverence, and even after
It has been taken out you take pleasure in the casket.
The good qualities are those of that precious jewel.904
84.­54
Similarly, even when a victor has passed into nirvāṇa, the physical remains
Invite worship because of the good qualities of the finest perfection of wisdom.
So those who want to appropriate a victor’s good qualities [F.166.b]
Should take hold of this perfection of wisdom. It is freedom.
84.­55
Wisdom is the leader for giving gifts,905 so too for morality,
Patience, perseverance, and concentration.
It is the help so that wholesome dharmas will not be lost.906
It shows the single way of all dharmas.
84.­56
To illustrate, there are a thousand one hundred million trees in Jambudvīpa
In many forms, of various kinds and various types,
But still there are not various kinds of shadows; there is no difference
Apart from talking about the number of things that have become shaded.907
84.­57
Similarly, these five perfections of a victor
Get the very name perfection of wisdom.
When they have been dedicated to all-knowledge,
All six of them become the single taste called awakening.908
84.­58
If bodhisattvas who are unaware explain form,
Feeling, perception, intention, and consciousness as
Impermanent, they are engaged in a counterfeit.
The learned never ever make dharmas perish.909
84.­59
Knowing the mode in which all dharmas are unproduced and empty,
Where form is not apprehended, nor feeling, nor perception,
Nor consciousness, nor intention is apprehended,
This is the practice of the finest perfection of wisdom.910
84.­60
The merit of someone who has written out this perfection of wisdom
And bestowed it on an excellent911 being is superior to someone
Who has led all the beings, as many as there are, in as many regions
As there are sand particles in the Gaṅgā River to the state of a worthy one.912
84.­61
And why? Because, having trained in this, the most excellent speakers
Make all phenomena known here in emptiness,
And, having listened to them, śrāvakas will quickly touch freedom,
Touch a pratyekabuddha’s awakening, and a buddha’s awakening.913
84.­62
Without seeds there would be no trees in the world,
So how would there be branches, blossoms, and fruit there?
Without the thought of awakening there would be no victors possible in the world,
So how could there be the results, Śatakratus, Brahmās, and śrāvakas? [F.167.a]
84.­63
When the circle of the sun sends forth its latticework of light,
Beings work hard at the work they have to do.
When the thought of awakening comes to be in the world for the sake of the knowledge of the wise,
By means of knowledge, beings become endowed with the dharmas‍—the good qualities.914
84.­64
To illustrate, were the Nāga Lord not to be in Anavatapta
How would the rivers in this Jambudvīpa ever flow?
Without the rivers there would be no blossoms or fruit,
And there would not be the many-colored jewels in the oceans.
84.­65
So too, when there is no thought of awakening here,
How will there ever be the knowledge of a sugata in all these worlds?
And when there is no knowledge there is no increase in good qualities,
No awakening, and no ocean-like buddhadharmas.
84.­66
A single ray of light from the circle of the sun is far greater than
All the light emitted by all the light-making insects in this world.
All the light of the mass of light-makers
Is not even a fraction of it.915
84.­67
The mass of merit that the śrāvaka communities, as many as there are, create,916
Associated with giving, morality, and meditation,
That mass of merit that the śrāvaka communities create is not even a fraction
Of what a bodhisattva’s single thought of rejoicing creates.
84.­68
All the merits of those past hundred million billion buddhas in times gone by,
Of the thousand hundred million presently standing in infinitely many buddhafields,
Of all the world protectors who have passed into nirvāṇa,
And from the teaching of the precious Dharma that puts an end to suffering‍—
84.­69
All the merits of those victors,
From their first generation of the production of the thought of supreme awakening
Up until the time the good Dharma of the leaders is extinguished‍—
The endowment of the perfections, all the buddhadharmas,
84.­70
All the buddha’s children, the śrāvakas,
Trainees and nontrainees, the good with outflows,
And without‍—the bodhisattvas gather it all together, rejoice in it,
And dedicate it all to awakening as a catalyst for the welfare of the world. [F.167.b]
84.­71
If the dedication occurs with a perception of a thought, a perception of an awakening,
And a perception of a dedication and beings, it does not rank as a dedication,
Because it apprehends something, because a perception
Is based on wrong view, and the mind is triply attached.
84.­72
If such dharmas as these stop and come to an end,
If that to which the dedication is made comes to an end,917
If there is an understanding that no dharma ever dedicates to any dharma,
In that case the dedication has been made with awareness.
84.­73
If it is done with causal signs it is not a dedication,
But if it is done without causal signs it is a dedication to awakening.
The Victor has said that falsely apprehending a bright dharma as a fact
Is like eating good food mixed with poison.
84.­74
Therefore, the dedication in which they have to train is like this.
And the rejoicing and dedication should be in line with what
Those victors know to be the type, origin,
And mark of the wholesome, exactly like that.
84.­75
If merits are thus dedicated to awakening, one is not poisoned,
Does not forsake the buddhas, and propounds what the victors have taught.918
The hero who dedicates like that surpasses all the bodhisattvas
In the world, as many as there are, caught up in apprehending things.919
84.­76
Without a guide a billion people born blind
Cannot even find the road, so how could they ever
Make it to the city? Without wisdom as a guide
These five blind perfections cannot touch awakening.920
84.­77
When wisdom has taken hold of them,
They gain eyes and get their names,
Like when an artist has finished the work but not the eyes,
And they do not get paid until the eyes are painted in.
84.­78
When wisdom dissects the compounded and uncompounded,
Good and bad dharmas, and does not apprehend even an atom,
Then the wisdom is counted in the world as perfect.
Like space, it does not stand anywhere at all.
84.­79
Were bodhisattvas to think, “I will practice the wisdom of the victors [F.168.a]
And will free many billions of beings from the experience of suffering,”
They would construct in thought the notion of beings.
This is not the practice of the finest perfection of wisdom.
84.­80
When learned bodhisattvas who have practiced before are practicing,
They practice this perfection without hesitation,
And as soon as they have heard it, perceive it as the Teacher
And quickly realize the peace of awakening.
84.­81
Those with tiny intellects who, when practicing previously,
Showed respect to a billion buddhas but did not place their trust
In the perfection of wisdom, reject it when they hear it and,
Having abandoned it, are defenseless and go to the Avīci hell.
84.­82
So put your trust in this mother of victors
If you want to experience the finest buddha knowledge.
Do not be like the trader who came back from a journey
To an island of precious jewels without anything to sell.921
84.­83
Know that the purity of form is just the purity of the result.
The purity of the result and form is the purity of all-knowledge.
The purity of all-knowledge and the result, and the purity of form,
Are equal to the space element, not divided and not cut apart.
84.­84
Heroes go beyond the three realms but not into liberation
Because of the perfection of wisdom that they practice.
Though they have eliminated the afflictions, they reveal birth.
Though they do not get old, get sick, and die, they reveal death.
84.­85
Knowing that living beings are stuck in the mud of name922 and form,
Wandering in the wheel of saṃsāra that is like a windmill,
And confused like animals caught in a trap,
The wise move about like birds in the sky.
84.­86
When a perfectly pure practitioner does not practice form
And does not practice consciousness, perception, feeling, or intention,
Such a practitioner abandons all attachments
And, freed from all attachments, practices the wisdom of the sugatas.923
84.­87
Bodhisattvas with clear intelligence who practice like that
Cut attachments and go forth without attachment to the world, [F.168.b]
Like the sun that has escaped from an eclipse and shines brightly,
And like a fire set loose that burns grass, trees, and forests.
84.­88
When bodhisattvas see with the perfection of wisdom
That all dharmas are pure, perfectly pure in their basic nature,
They do not apprehend a doer, do not apprehend any dharma‍—
This is the practice of the finest perfection of wisdom.924
84.­89
Śatakratu, king of the gods, asks the Victor:925
How do bodhisattvas practicing wisdom make an effort?
They do not make even just a speck of effort at the aggregates and constituents.
Not making an effort at the aggregates is the bodhisattvas’ effort.
84.­90
If someone hears that dharmas are like magical creations,
Like illusions, and makes an effort to train without hesitation,
Know that they have served a billion buddhas well
And have long since set out in the vehicle.
84.­91
A person who has gone many yojanas on a wild jungle path926
Might see cow herders and tended forest boundary-markers,
And thinking that they are signs a village or town is near,
Will breathe out a sigh of relief and have no fear.
84.­92
Similarly, when those set on awakening have gotten to listen
To this perfection of wisdom of the victors,
They breathe out a sigh of relief and have no fear,
Not of the level of a worthy one and not of the level of a pratyekabuddha.
84.­93
If those who go off to see the water in an ocean
See trees, forests, and mountains, it is still a long way off,
But if they do not see such signs, they become certain
The great sea is near and have no doubt about it.
84.­94
Similarly, those who have set out for awakening and are listening
To the perfection of wisdom of the victors are like that,
And should know, “Even if I have not come face to face with the Leader
And been prophesied, before long I will experience a buddha’s awakening.”927
84.­95
In brilliant springtime when buds have come out on the trees,
Leaves, flowers, and fruit will appear on the branches before long.
Whoever has taken this perfection of wisdom into their arms
Before long will attain the awakening of the leaders. [F.169.a]
84.­96
Just as when a woman is pregnant and suffers the pain
Of contractions, it is said “the time is at hand for giving birth,”
Similarly, bodhisattvas who hear the victor’s wisdom and feel delight
And a desire to act will quickly experience awakening.928
84.­97
When yogic practitioners practice the finest perfection of wisdom
They do not see an increase or a decline in form.
Someone who does not see a dharma, nondharma, or dharma-constituent,
And does not experience nirvāṇa, is standing in wisdom.929
84.­98
Those practicing this do not mentally construct the buddhadharmas,
And do not mentally construct the powers, legs of miraculous power, awakening, or peace.
Practice imbued with the special power that is nonconceptual,
Free from mental construction, this is the practice of the finest perfection of wisdom.930
84.­99
Subhūti asks the Buddha, the moon-like speaker:931
What are the hindrances faced by those who delight in the good qualities?
And the Teacher says, There will be many hindrances,
So, for a start, I will proclaim just a few of them.
84.­100
When writing out this perfection of wisdom of the victors
Many different types of confidence giving a readiness to speak will arise
That have not been of benefit to beings, and also that happen too fast, like lightning,
And disappear. This is the work of Māra.932
84.­101
While it is explained some will harbor doubts:
“The Leader has not even proclaimed my name here;
He has not proclaimed my social class, station, or lineage.”
They will not listen and reject it‍—the work of Māra.933
84.­102
Those without such an understanding who have heard
The perfection of wisdom but go on looking for sūtras
Are like fools who reject the roots and look for branches and leaves,
Or like those who keep tracking an elephant after finding it.
84.­103
Bodhisattvas seeking awakening at the level
Of a worthy one after obtaining this perfection
Are like those who have obtained food with a hundred tastes‍—
Obtained the finest food‍—yet go looking for food of poor quality.934
84.­104
When they want respect, want wealth, [F.169.b]
Have ulterior motives to become intimate with householders,
Forsake what is right and engage in actions that are wrong,
Or have left the path and gone astray‍—this is the work of Māra.935
84.­105
At that time there are those who, out of longing and faith,
Go to listen to the good Dharma,
But come away feeling dislike and unhappiness
When they come to know the Dharma preacher’s preoccupations.936
84.­106
At that time these works of Māra occur.
At that time many other hindrances also occur
On account of which many monks become upset
And do not uphold this perfection of wisdom.
84.­107
Just as jewels that have become priceless are rare
And always come with many things that make trouble,
So too the victors’ finest perfection of wisdom
Is a precious Dharma that is rare and comes with many things that make trouble.937
84.­108
Māra is eager to block narrow-minded beings
Newly set out in the vehicle from acquiring this rare jewel,
But the buddhas in the ten directions
Are there to assist them.938
84.­109
When a mother with many sons has fallen sick,
They are all worried and attend to her needs.939
So too the buddhas in world systems in the ten directions
Watch over this supreme wisdom that serves as their mother.
84.­110
World protectors in the past, in the ten directions now,
And those who will appear in the future arise from her‍—
The mother, the revealer of the world, who gives birth to the victors,
And reveals the thought activities of other beings.
84.­111
The suchness of the world, the suchness of a worthy one,
The suchness of a pratyekabuddha, and the suchness of a victor’s child
Are just a single suchness separated from existing things, without another.940
A tathāgata knows the perfection of wisdom.941
84.­112
Whether the wise stand in the world or in nirvāṇa,
This true nature, the fixed nature of dharmas‍—that dharmas are empty‍—remains. [F.170.a]
Bodhisattvas understand this suchness,
So those who have awakened are given the name realized one.942
84.­113
This pleasure park that is the perfection of wisdom, the resort
Of leaders with the ten powers, is the area over which they range.
Even though they extricate beings from suffering in the
Three terrible forms of life they never entertain the idea of a being.
84.­114
Just as a lion having resorted to its mountain lair is fearless,
And, roaring, frightens many lesser animals,
So too the human lion resorts to the perfection of wisdom
And, roaring in the world,943 frightens many tīrthikas.
84.­115
Just as the light rays of the sun suspended in the sky
Dry out this earth and reveal shapes,
So too the Dharma king, having resorted to the perfection of wisdom,
Dries up the rivers of craving and reveals the Dharma.
84.­116
The Tathāgata says that where you do not see forms,
Do not see feelings, do not see perceptions,
Do not see intentions, and do not see consciousness,
Mind, or thinking mind, you “see the Dharma.”944
84.­117
Beings say the words “see the space,”
But how do you see a space? Consider what this means.
The Tathāgata’s exposition of seeing the Dharma is like that,
Because the seeing cannot be expressed with any analogy.945
84.­118
Those who see like that see all dharmas.
Like rulers sitting dispassionately having their minister do everything,
Whatever the work of the buddhas and the doctrines of śrāvakas,
The perfection of wisdom does it all.946
84.­119
A ruler does not travel to villages, does not travel the countryside,
But gathers in all that is amassed from the realm.
A bodhisattva does not stray from the true nature of dharmas
But gathers in all the good qualities of the buddha level.947
84.­120
Those who have firm faith in the sugatas and bodhisattvas,
With an intention yoked to the finest perfection of wisdom, [F.170.b]
Go beyond both śrāvaka and pratyekabuddha levels
And, unsurpassable, quickly reach the awakening of the victors.948
84.­121
To illustrate, when a boat on the ocean breaks up,
People who do not grab hold of a corpse, thatch, or a log
Will perish in the middle of the water without reaching the shore.
But those who do grab hold get to the other side of the ocean.949
84.­122
Those with such faith who have gained a serene confidence
Do not do so having set aside the mother perfection of wisdom.950
When the good qualities of skillful means are assisted by wisdom,
They quickly experience the finest marvelous awakening of the sugatas.
84.­123
You should know that it is like when somebody transports water
In an unfired pot, which quickly disintegrates because it is flimsy.
Carrying water in a fired pot, one does not worry that it will
Fall to pieces along the way‍—one arrives home happily.
84.­124
Similarly, even if bodhisattvas have a lot of faith,
If they are lacking in wisdom they will quickly become unfit,
But when their faith has been assisted by wisdom, they pass beyond
The two levels and gain the highest awakening.
84.­125
It is like when a ship that has not been well constructed
Gets destroyed on the ocean together with its cargo and traders,
But if that ship has been well constructed,
It does not break up and reaches the shore with its cargo.
84.­126
Similarly, even bodhisattvas who have cultivated faith will quickly
Be lacking in what it takes for awakening if they have no wisdom.
But if they are endowed with the finest perfection of wisdom,
They will quickly, unharmed and uninjured, experience a victor’s awakening.
84.­127
Even if an ailing one hundred and twenty-year-old person
Gets up, they are unable to walk on their own.
But if they are supported by people on the left and the right,
They have no fear of falling and move about easily.
84.­128
Similarly, even after they have set out, bodhisattvas
Who are weak in wisdom degenerate in the interim.
But if they are assisted by skillful means and wisdom,
They do not degenerate and touch a tathāgata’s awakening.951 [F.171.a]
84.­129
Those bodhisattvas standing on the level of someone beginning the work952
Who have set out with a surpassing aspiration for a buddha’s finest awakening,
Who are good trainees with respect for their gurus,
Must continually rely on learned spiritual friends.
84.­130
Why? The good qualities of the learned come from them.
They give instruction in the perfection of wisdom.
The Victor, holder of all the finest qualities, says,
“The buddhadharmas are contingent on a spiritual friend.”
84.­131
Dedicate giving, morality, patience, and similarly perseverance,
Concentration, and wisdom to awakening.
Do not settle down on awakening and the aggregates953 and grasp them as an absolute.
Those who are beginning the work have to be taught that.
84.­132
Those practicing like that, oceans of good qualities,954 moon-like speakers,
Are the world’s refuge, final allies, resting place, support,
Intelligence,955 island, leaders, helpers, illuminators,
Lamps, propounders of the finest doctrine, and imperturbable.
84.­133
Greatly glorified, they wear the armor difficult to wear,
An armor not of aggregates, constituents, and sense fields.956
They are free from and not grabbed by the notion of three vehicles;
They are irreversible, unshaken, and have the quality of being imperturbable.
84.­134
You should know that those endowed with such dharmas, free from thought construction,
Free from doubt, hesitation, and uncertainty, purposeful,
Not procrastinating after hearing the perfection of wisdom,
Do not place their trust in others and are irreversible.
84.­135
This Dharma of the leaders is deep and hard to see.
Nobody has realized it and nobody attains it.
Therefore, the helpful and compassionate one, having reached awakening,
Is uninclined957 to teach, wondering, “Which group of beings will understand?”
84.­136
Beings like foundations and want objects.
They keep on grasping like blind, uneducated fools.
The dharma to be acquired has no foundation and is free from grasping,
So it comes up as a topic for dispute958 with the world.959 [F.171.b]
84.­137
The space element in the eastern direction, southern direction,
And, similarly, in the western direction and northern direction is without an end.
It is there above and below, in the ten directions as far as they go,
Without differences and without specific features.
84.­138
The suchness of what has gone and the suchness of what is yet to come,
The suchness of the present and the suchness of worthy ones,
The suchness of the totality of dharmas, the suchness of victors‍—
All this suchness of dharmas is without a distinguishing feature.960
84.­139
Bodhisattvas who want to reach this‍—
The awakening of the sugatas free from a differentiation of dharmas‍—
Should unite with the perfection of wisdom united with skillful means.
There is no attainment without the wisdom of the leaders.
84.­140
When a bird with a large body of a hundred and fifty yojanas,
Feeble and with wings that give out and fail,
Launches itself from Trāyastriṃśa to Jambudvīpa,
It gets utterly tired out there and drops.
84.­141
Even were the victors to have accomplished
These five perfections for many billions of eons,
And to have always resorted to infinite vast prayers in the world,961
Without method, separated from wisdom, they would have fallen to the state of a śrāvaka.962
84.­142
Those who want to go forth in the Buddha Vehicle963
Should regard all beings equally, perceive them as father and mother,
And train in the thought to benefit and in a mind that is kind.
They should be without malice,964 straightforward, and gentle in speech.965
84.­143
The elder Subhūti petitioned the world protector:
Please teach the signs of the conflict-free
Oceans of good qualities, how those who are powerful are irreversible from awakening.
Victor, please give us just an indication of such good qualities.966
84.­144
Free from the perception of difference, speaking appropriate words,
Not relying on others who lead a secluded religious life or brahmins,
The wise avoid the three terrible forms of life at all times
And work hard on the ten wholesome actions.967
84.­145
They instruct the world in the Dharma for no material benefit, [F.172.a]
Take singular delight in the Dharma, always speak gently,
Are fully mindful when going out, walking, sitting, and resting,
And look ahead just as much as a yoke-length when going, without thoughts veering off.
84.­146
They are clean, wear immaculate clothes, are pure on account of three isolations,968
Do not want wealth, are like dominant bulls always wanting the Dharma,
Are beyond the range of Māra,969 do not place trust in others,
And are absorbed in the four concentrations but do not stand970 in those concentrations.
84.­147
They do not want to be famous, their minds are not enveloped in anger,
And they become householders without attachment to all real bases,
Without seeking possessions by wrong livelihood
Through black magic spells or spells to procure women.971
84.­148
They do not foretell a boy or a girl to those who engage in sexual intercourse.972
They have endeavored at the finest, very isolated perfection of wisdom;
Have steered clear of fights and quarrels; have steady loving minds;
Always want all-knowledge and have thoughts set on the Dharma;973
84.­149
Have avoided border areas, outer regions where barbarians are born;974
Are not uncertain about their own level, always like Mount Sumeru;975
Will forsake even their life for the sake of the Dharma; and have worked hard at yoga976‍—
Know that these are the signs they are irreversible from awakening.977
84.­150
Form, feeling, perception, intention, and consciousness are deep.
In their basic nature they are without signs and are at peace.978
Like trying to reach the bottom of the ocean with a reed,
When examined with wisdom, a bottom to the aggregates cannot be found.
84.­151
What greater accomplishment of merit is there
Than that of bodhisattvas who have become deep like that,
Who realize the Dharma, the ultimate vehicle free from attachment
In which there are no aggregates, no sense fields, and no constituents?979
84.­152
As many times in a single day as a man with a strong libido
Actively imagines a woman in his mind
After setting up a date but not getting her,
For that many eons the bodhisattva gets merit.980
84.­153
Bodhisattvas endowed with981 the perfection of wisdom [F.172.b]
Who give expression to the Dharma are better than those who give gifts
To worthy ones and pratyekabuddhas and guard morality for a thousand
One hundred million eons. Such giving and morality do not equal a fraction of that merit.982
84.­154
There is nothing in the three worlds that can match the virtue
Of bodhisattvas who, having meditated on the finest perfection of wisdom,
Arise from it and give expression to the unsullied Dharma,
And dedicate it as the cause of awakening for the sake of the world.
84.­155
Understanding,983 furthermore, that such merit
Rings hollow, is empty, in vain, a fraud, and pointless,
They thus practice the practice of the wisdom of the sugatas,
And when practicing appropriate infinite merit.984
84.­156
They know that all these dharmas the buddha has explained,
Advocated, and explicated are simply just talk.
Even if they are talked about for many billion eons,
In the dharma-constituent nothing diminishes and nothing increases.
84.­157
Those dharmas of the victors called “perfections”
Are proclaimed to be just words. Bodhisattvas who dedicate
Without falsely projecting them are not ruined
And will experience a buddha’s finest awakening.985
84.­158
Just as the wick of an oil lamp is not burned up by its first encounter
With a flame, yet not burned up without it either,
And just as the wick is not burned up by its last encounter with a tongue of fire
Yet the wick is not burned up without the last tongue of fire either,
84.­159
The finest awakening is not touched because of the first thought,
Yet it cannot be touched without it either.
The peace of awakening is not gained through the last thought
Yet it cannot be gained without it either.986
84.­160
The seedling, flowers, and fruit come forth from the seed.
If it has ceased, the tree does not exist since it does not.
Similarly, the first thought is also the cause of awakening.
If it has ceased, awakening does not exist since it does not.
84.­161
Just as a pot is gradually filled up with drops of water,
The first to the last, with fewer and fewer,987
So too the first thought is a cause of the finest awakening‍— [F.173.a]
Gradually buddhas become replete with good qualities.
84.­162
Practicing empty, signless, and wishless dharmas
They do not touch nirvāṇa and are not involved with causal signs;
Like skilled boatmen they cross over and return again,
Not alighting at either shore, and not alighting in the ocean either.
84.­163
Bodhisattvas practicing like that do not falsely project superiority, thinking,
“I will be prophesied by those with the ten powers and will touch awakening.”
They are not scared of awakening because “there is nothing whatsoever here.”
Practicing like that they practice the wisdom of the sugatas.988
84.­164
Seeing the world as a wilderness with starvation and disease
They are not scared, and from then they are clothed in armor;
Always striving and wisely understanding until the final limit,
They do not entertain even a speck of despondency.989
84.­165
Bodhisattvas practicing the wisdom of the victors
Know that these aggregates are not produced and are empty from the beginning.
When not in equipoise their compassion for the mass of beings is set in motion,
And during that time they do not let the buddhadharmas decline.990
84.­166
It is just like a skillful person endowed with all the good qualities,
Strong, hard to beat, expert,991 skilled in vocational arts and rituals,
Gone as far as you can go in archery and many crafts,
An accomplished magician wanting the welfare of the world,
84.­167
Who, having brought together parents and spouse
And taken them into a wilderness bristling with enemies,
Magically conjures up many heroic and brave people,
So that they journey and return home safely.
84.­168
Similarly, at that time skillful bodhisattvas generate great compassion
For the entire mass of beings, and having passed beyond
The four Māras and two levels, abide in the finest
Meditative stabilization and do not touch awakening.992
84.­169
Space supports the wind and it supports the bodies of water;
They support this great earth, and it supports the world.
The causal basis for a being’s experience of karma is like that.
Where is space located? Think about the meaning of this. [F.173.b]
84.­170
Similarly, bodhisattvas abiding in emptiness,
Based on the prayer that is a vow to help beings in the world understand,
Demonstrate many and varied kinds of work;
They do not touch nirvāṇa, and do not stand in emptiness.993
84.­171
When bodhisattvas with clear intelligence
Practice the finest meditative stabilization of empty calm,
During that time they do not meditate on causal signs;
They stand in signlessness,994 the calmest of calm.995
84.­172
A bird flying in the sky has not taken up a position.
It does not stand there yet does not fall to the ground.
So too bodhisattvas practicing the three gateways to liberation
Do not touch nirvāṇa yet do not practice with causal signs.996
84.­173
It is just like a person trained in archery who shoots an arrow into the sky,
And with a series of other arrows in succession
Keeps the first arrow from falling to the ground‍—
If the person wished, the arrow would fall to the ground.
84.­174
So too those practicing the finest perfection of wisdom‍—
Practicing intelligently with wisdom, skillful means, powers,
And miraculous powers, they do not obtain that ultimate emptiness
Unless and until the wholesome roots are complete.997
84.­175
It is just like a monk endowed with supreme magical power
Who stands in the sky with a double and performs miracles,
Making a show of standing, walking, lying down, and sitting,
Without getting sick of it and without finding it difficult.998
84.­176
So too smart bodhisattvas stand in emptiness
With perfected knowledge and magical power, without a dwelling place,
Making a show of infinite types of work for the worlds
Over a billion eons, without getting sick of it and without finding it difficult.
84.­177
It is just like somebody standing at the edge of a precipice,
With both hands holding two wind-sails, who leaps into the sky
To throw their body into the abyss,
Not falling for as long as they glide.
84.­178
Similarly, the smart bodhisattvas stand in compassion,
Grasping the two wind-sails of skillful means and knowledge,
Considering dharmas as empty, signless, and wishless‍— [F.174.a]
Without touching nirvāṇa, they still see the dharmas.999
84.­179
It is just like those desiring jewels who go to a jewel island
And, having discovered jewels, return home‍—
These traders do not live a happy life alone there,
Ignoring the unhappiness of their relatives and friends.
84.­180
So too the bodhisattvas who have gone to the emptiness jewel island
And obtained the concentrations, faculties, and powers‍—
They do not enjoy alone the experience of nirvāṇa,
Ignoring the sufferings of beings.
84.­181
It is just like traders seeking business who, to gain familiarity,
Go to the towns, markets, and villages along the way,
But do not stay in them and do not stay even on a jewel island.
Clever persons do not stay home but become expert at the path.
84.­182
Similarly, smart bodhisattvas are expert in all the śrāvaka and pratyekabuddha
Knowledges and liberations but do not stand in them,
Do not stand in the knowledge of a buddha, do not stand
In the uncompounded, and have a proper understanding of paths.1000
84.­183
When, having forged a connection with the world out of love,
They practice empty, signless, and wishless meditative stabilization
It is impossible to designate them either as
Having reached nirvāṇa or as something compounded.1001
84.­184
Just like the body of a person who has been magically conjured
Is not invisible, you can designate it in words.
Similarly, with bodhisattvas practicing the gateways to liberation,
You can designate them in words as well.1002
84.­185
If, when asked about practice and faculties,
Bodhisattvas do not teach the empty and signless dharmas,
And do not explain the dharmas of the irreversible level,
You should know that they have not been prophesied to awakening.1003
84.­186
If they do not long for the worthy one level, pratyekabuddha knowledge,
Or anything in the three realms even in a dream,
And if they see the buddhas, and teach the doctrine in the world,
You should know that they have been prophesied to be irreversible from awakening.1004 [F.174.b]
84.­187
Those who, in a dream, see beings living in the three terrible forms of life
And immediately make a prayer that is a vow to cut the continuum of those terrible forms of life;
Who quell a conflagration by means of the controlling power of truth‍—
You should know that they have been prophesied to be irreversible from awakening.1005
84.­188
When through the controlling power of truth, with goodwill and empathy,
They cure the world of mortals of many demonic spirits and diseases,
But without a false sense of superiority and without generating pride‍—
You should know that they have been prophesied to be irreversible from awakening.1006
84.­189
If they accomplish all sorts of things through the controlling power of truth
And get a false sense of superiority, thinking, “I have been prophesied”‍—
If the false prophecy by someone else makes those bodhisattvas feel superior‍—
You should know that they are slightly intelligent with a false sense of superiority.1007
84.­190
Māra approaches1008 through the controlling power of a name1009
And says, “These are the names of your mother and father,
These are the names of your ancestors going back seven generations,1010
And when you become a buddha this will be your name;
84.­191
The types of good qualities you had before are similar
To the sorts of asceticism, restraint, and yogic practices you will have.”
The bodhisattvas who listen to this and have a false sense of pride‍—
You should know that they are slightly intelligent and being boosted by Māra.1011
84.­192
Bodhisattvas doing a retreat in an isolated house,
Village, mountain lair, jungle, or isolated forest,
Who praise themselves and disparage others‍—
You should know that they are slightly intelligent and being boosted by Māra.1012
84.­193
Those who live constantly in a house, in a city or market town,
But, apart from bringing beings to maturity and making an effort at awakening,
Do not generate a longing for the worthy one or pratyekabuddha vehicles‍—
The children of the sugatas say that they are in isolation.1013
84.­194
Were they, unaware of this isolation, to live for many hundreds
Of millions of years in a mountain fastness
Stretching five hundred yojanas, infested with snakes,
Still such bodhisattvas would be living a crowded life with unfounded conceit.
84.­195
If they look down on bodhisattvas who endeavor for the welfare of the world,
Who have gained the concentrations, powers, faculties, liberations,
And meditative stabilizations, thinking, “They are not practicing in forest isolation,” [F.175.a]
The victors say that they are living within the range of Māra.
84.­196
Whether they live at home or whether they live in the forest,
If free from thoughts of the two vehicles and destined for the supreme awakening,
They are in the isolation of those who have set out for the welfare of the world.
Bodhisattvas who think that they are greater than that one1014 have demeaned themselves.1015
84.­197
Therefore, scholars with a fierce aspiration1016 seeking the best awakening
Totally overcome a false sense of superiority;
Like relying on a doctor to cure a group of patients,
They must rely on a spiritual friend without becoming lazy.1017
84.­198
Rely on spiritual friends‍—buddhas, and bodhisattvas who have set out
For the supreme awakening who possess the perfections.
They are the instructors; this is the ground of accomplishment.
On account of these two causes there is a speedy realization of a buddha’s awakening.1018
84.­199
For all the victors1019 gone by, yet to come, and now standing
In the ten directions, the path is this perfection, nothing else is.
This perfection is explained to be the illumination, the light, the torch,
The finest teacher of those who have set out for supreme awakening.1020
84.­200
Bodhisattvas understand that just as the perfection of wisdom
Is marked as empty, all these dharmas are marked as empty too.
Understanding that dharmas are empty and without signs,
They thus practice the practice of the sugatas’ wisdom.1021
84.­201
A being with false imagination wants food,
And with a mind attached to saṃsāra always circles around.
Both dharmas‍—“I” and “mine”‍—are unreal, are empty;
Those that are foolish tie knots in space.
84.­202
It is like those who worry that they have taken poison,
And even though no poison was ingested, still collapse.
Similarly, fools assenting to “I” and “mine”
Have the notion of “I” that is unreal.1022 They are born and die continually.
84.­203
I have explained that to the extent there is grasping, there is defilement,
And said that purification is not apprehending “I” and “mine.”
Here, understanding that nothing will be defiled or purified, [F.175.b]
Bodhisattvas realize the perfection of wisdom.1023
84.­204
Were all the beings, as many as there are in Jambudvīpa,
To produce the thought of supreme awakening,
To give gifts for many hundreds of millions of millennia,
And dedicate it all as a cause for awakening for the sake of the world,
84.­205
Still, were someone to work hard at the finest perfection of wisdom
And comply with it1024 even for as little as a single day,
The merit from the aggregate of giving would not be even a fraction of that.
So one should continually enter into wisdom without becoming lazy.1025
84.­206
Yogins practicing the finest perfection of wisdom
Generate great compassion yet have no perception of beings.
At that point they are smart and worthy of the offerings of the world.
They make use of a city’s almsgiving that is never in vain.1026
84.­207
Bodhisattvas who want to show the realm of beings the highway to the other side
In order to liberate gods, humans, and beings
In the three terrible forms of life, linked there for so long,
Should make an effort at the perfection of wisdom day and night.1027
84.­208
Persons who previously lost their prized precious jewel
Are overjoyed when later it is found.
If as soon as they have found it, they lose it again through carelessness;
They suffer continually from wanting the precious jewel they have lost.
84.­209
Thus, yogins who have set out for the finest awakening
Should not part from the perfection of wisdom that is like a precious jewel,
As if taking up a precious jewel that is found,
Diligently wrapping it, going quickly, and being at peace.1028
84.­210
The sun’s lattice of light rays when the clouds have gone
Shines and destroys the blinding dense darkness in its entirety,
Surpassing the light of all animals, the light-making insects,
And the light of all the hosts of stars and the moon.
84.­211
Similarly, bodhisattvas skilled at practicing the empty and signless
Practice of the finest perfection of wisdom
Destroy the darkness of views and surpass
Śrāvakas, pratyekabuddhas, and many bodhisattvas.1029
84.­212
It is just like the generous and socially responsible son of a king
Who is the most excellent of all and rightly sought out. [F.176.a]
He makes many beings happy even at that time,
Not to mention after gaining the resources when he has become king.
84.­213
So too bodhisattvas skilled at the practice of wisdom
Are generous with the elixir of immortality,1030 delighting humans and gods.
Even at that time they endeavor to benefit many beings,
Not to mention later when established as Dharma kings.1031
84.­214
At that time the Māras feel a stab and are wracked by pain,
Suffer, undergo mental anguish, and feel weak,
And in order to make these bodhisattvas lose confidence, to cause a frightful spectacle,
They set the directions on fire and let loose a shower of meteors.1032
84.­215
But when those smart bodhisattvas with fierce aspirations
Day and night keep the finest perfection of wisdom in view,
Then their physical, mental, and verbal1033 conduct is like a bird flying through space‍—
How could the friends of the dark find a way to hurt them?
84.­216
When bodhisattvas fight, quarrel,
Fall out, and harbor angry thoughts toward one another,
Māra then feels joy and an intense pleasure,
Thinking, “Both are distant from a victor’s knowledge;1034
84.­217
“Both are far removed and have become like flesh-eating fiends;
Both have broken their promise. How could there be
Awakening for those who are angry and impatient?”
At that time the Māras and those on their side are pleased.
84.­218
If bodhisattvas who have not been prophesied entertain angry thoughts
About those who have been prophesied, and provoke them into an argument,
They will have to buckle on the armor yet again
For as many eons as the instants of their hardhearted, faulty thinking.
84.­219
Those who generate mindfulness, thinking, “Buddhas touch awakening
Through the perfection of patience; these thoughts are not good”;
Who make a confession of each, restrain themselves in the future,
And are not pleased,1035 train here in the buddhadharmas.1036
84.­220
Those who, when training, do not assert any training whatsoever,
Do not apprehend someone training or dharmas1037 to be trained in, [F.176.b]
And do not conceive of either training or not training‍—
Those who train like that train here in the buddhadharmas.
84.­221
The bodhisattvas who understand that sort of training
Will never be incompletely trained and never be immoral.
They train here in the dharmas to be pleasing to the buddhas;1038
Training with skill in the superior training, they do not apprehend anything.
84.­222
Thus, they train in the wisdom of the learned light-makers
And do not think even a mere single thought that is not wholesome,
Just as when the sun moves through space
Its rays outshine the darkness before it.
84.­223
When training in the perfection of wisdom is being done,
All the perfections are included in it;
Just as the sixty-two views are included in the view of the perishable collection,
So too these perfections are said to be included in it.
84.­224
It is just like when the life faculty shuts down,
And all the other sense faculties, as many as there are, shut down too.
Similarly, when the finest of experts practice wisdom,
It is said that all the perfections are included there as well.1039
84.­225
Smart bodhisattvas train in all the good qualities of śrāvakas,
So too all the good qualities of pratyekabuddhas,
But they do not stand in them and do not long for them.
“I have to train in them,” they think, and train because of that.1040
84.­226
It is possible to take the measure of a billion Sumerus by weighing it against
A unit of weight, but not the goodness of that rejoicing‍—
The rejoicing, with an aspiration, in the production of the thought
Of irreversible bodhisattvas who have set out for supreme awakening.1041
84.­227
It becomes a rejoicing in the mass of merit of all beings
Striving for the wholesome and wanting to be of benefit.
So, they acquire the good qualities of the Victor
And make the gift of Dharma to the world to bring suffering to an end.
84.­228
Bodhisattvas free from conceptualization, comprehending
That all dharmas are empty, signless, and cannot be elaborated on,
Who do not strive for awakening with dualistic wisdom1042‍—
Those yogins endeavor at the finest perfection of wisdom. [F.177.a]
84.­229
There is no obstruction of the space element by a space;
Nobody can find such a thing.
So too the bodhisattvas skilled in the practice of wisdom
Are like space, pursuing a course of action at peace.1043
84.­230
It does not occur to a person conjured by magic, when among people, to think,
“I have to make these people happy.” But still it does.
It is seen demonstrating various miraculous powers,
Though it has no body, has no mind, and does not even have a name.
84.­231
Similarly, it never occurs to those practicing wisdom to think,
“Having realized awakening I will liberate the world.”
Though they demonstrate, like illusions, various births and many works,
They practice without conceptualization.
84.­232
It is just like a magically created buddha who does a buddha’s work,
Without even a speck of vanity arising while it is being done.
Similarly, bodhisattvas skilled in the practice of wisdom
Demonstrate every action like a magically created illusion.
84.­233
A skilled carpenter produces a contraption
Like a woman or a man that also does all that has to be done.
So too with bodhisattvas skilled in the practice of wisdom‍—
Free from conceptualization, knowledge does all the work.1044
84.­234
The many assemblies of gods cup their palms together in a gesture of supplication
And bow down and prostrate to those with such a skillful practice,
And the buddhas, as many as there are, in worlds
In the ten directions, garland their good qualities with praise.1045
84.­235
Even if beings in realms as numerous as there are sand particles in the Gaṅgā River,
All of them, were hypothetically to become Māras,
And even if each of their pores were to magically create that many again,
Still all those would be incapable of hindering the smart bodhisattvas.1046
84.­236
There are four reasons why the four Māras cannot
Overcome and sway smart and powerful bodhisattvas:
They stand in emptiness, do not forsake beings,
Are true to their word, and are imbued with the special power of the sugatas.1047
84.­237
Know that the fine bodhisattvas who believe
In this perfection of wisdom, the mother of the tathāgatas,
When it is being explained, and sincerely make an effort [F.177.b]
To accomplish it, have set out to be a knower of all.1048
84.­238
The dharma-constituent does not come to stand in suchness,1049
Just like a cloud in the sky that stands without a place to stand,
Or a wandering sky-flying sorcerer who wants a place to stand
And casts a spell that makes unexpected flowers and trees appear right there in space.
84.­239
Bodhisattvas with clear intelligence practicing like that
Do not apprehend an awakening or the buddhadharmas
And do not apprehend a teacher or someone who wants and sees the Dharma.1050
This is where those who seek peace and delight in good qualities stand.1051
84.­240
Setting aside the arhat-liberation1052 of a tathāgata,
This standing place is the finest, the highest,
Among as many śrāvaka and pratyekabuddha standing places as there are
Conjoined with calm meditative stabilization, peace, and ease.
84.­241
Just as a bird lives in the sky but does not fall to the ground,1053
And a fish lives in water but does not drown,
Bodhisattvas gone beyond through concentrations and powers
Stand in emptiness but do not pass into complete nirvāṇa.
84.­242
Those who want to go to the finest quality of all beings,
To touch the finest, most supremely marvelous buddha knowledge,
And bestow the best, the finest, the most excellent gift of Dharma
Should resort to this finest station of those who bring benefit.1054
84.­243
Of all the trainings the guides elucidate,
This training is the finest, the highest training unrivaled by all.
Someone smart who wants to go beyond all training,
Should train in this training of a buddha, the perfection of wisdom.
84.­244
This is the finest dharma lode, the most excellent dharma treasury,
The buddha lineage, the world’s storehouse of happiness and well-being.
The protectors of the past, still to come, and now in the worlds of the ten directions
Are born from it, and yet this dharma-constituent is not exhausted.1055
84.­245
As many trees, fruits, and blossoms‍—whole forests‍—as there are,
They all come forth and appear from the earth,
But still the earth is not exhausted, is not increased, is not diminished, [F.178.a]
Is without conceptualization, and does not feel oppressed.1056
84.­246
Buddhas, śrāvakas, pratyekabuddhas, gods,
And all the happiness and well-being dharmas, as many as there are,
Originate from the finest of perfections, wisdom,
But the wisdoms are never exhausted and never increased.
84.­247
The sugatas have said that the least, the middling, and the best of sentient beings,
As many as there are, all originate from ignorance.
When the conditions are assembled, the suffering contrivance runs.
That ignorance contrivance is never exhausted and never increased.
84.­248
Knowledge, ways, gateways, means, and roots, as many as there are,1057
All originate from the finest of perfections, wisdom.
When the conditions are assembled, the karma1058 contrivance runs.
The perfection of wisdom is never exhausted and never increased.
84.­249
Bodhisattvas who know this wisdom to be a dependent origination,
Not produced and not exhausted, destroy the darkness of ignorance
And obtain the self-originated state, like the sun when there are no clouds,
Emitting light rays and clearing away darkness.1059
84.­250
Possessed of great might they abide in the four concentrations
Without making them into a foundation or a standing place.
But still the four concentrations together with their branches
Become the foundation for gaining the most excellent and finest awakening.
84.­251
Those who gain the finest wisdom1060 abide in the concentrations
And also experience the four excellent formless meditative stabilizations.
These concentrations are beneficial to the most excellent and finest awakening.
Bodhisattvas do not train in them to extinguish the outflows.
84.­252
This is a totally amazing, marvelous accumulation of good qualities.
Having dwelled in the concentrations and meditative stabilizations,
There is no causal sign.1061 Those dwelling there, if their bodies
Are destroyed, are again born in the desire realm just as they intend.
84.­253
It is just like a human in Jambudvīpa who has not been
To the finest city of the gods in the land of the gods before1062
But later on goes there and sees the places that are gained
And, having come back here, is not attached. [F.178.b]
84.­254
Similarly, bodhisattvas who bear the finest qualities, endeavoring at
Yogic practice, having dwelled in the concentrations and stabilizations,
Again later dwell in the desire realm without any attachment to it;
Like a water lotus, they do not stand in the dharmas of childish fools.
84.­255
Great persons complete the perfections in order to
Bring beings to maturity and purify a buddhafield, simply that.
They do not do it in order to be born in the formless realm,
Lest the good qualities of awakening and the perfections decline.1063
84.­256
It is just like persons who find a cache of precious stones
And do not feel any desire for them, but at a different time
Lay claim to them and, having claimed them,
Return home but are not attached to them.1064
84.­257
Similarly, smart bodhisattvas who have attained the four calm
Concentrations and meditative stabilizations that give joy and happiness,
Having forsaken the happiness of concentration, and the concentrations and meditative stabilizations they have attained,
Again enter into the desire realm out of compassion for the world.1065
84.­258
If bodhisattvas dwell in the meditative stabilizations and concentrations
And feel desire for the worthy one and pratyekabuddha vehicles,
They have become uncollected, grossly excited, and mentally distracted.
The buddha qualities are ruined, like a ferryman whose boat has broken up.
84.­259
Furthermore, you should know that even though they manifest a zeal for
The five sorts of sense objects, for shapes, sounds, smells, tastes, and feelings,
Separated from the worthy one and pratyekabuddha vehicles,
Enjoying the thought of awakening, they are brave and always in equipoise.
84.­260
Purified bodhisattvas1066 work hard at practicing
The perfection of perseverance because of other persons.
Like a female slave carrying a water pot under the control of a master,
Heroes go about under the control of all beings.
84.­261
Whether criticized or continually struck,
Scared when she thinks about it and overcome with fear,
Thinking, “I will get killed for it,”
The female slave does not tell her master to stop.
84.­262
Similarly, for the sake of awakening, those who have set out [F.179.a]
For the finest awakening should be servants, as it were, of the entire world.
From this they will reach awakening and complete the good qualities.
Fire starts from tinder and sticks and then burns them up.1067
84.­263
Forsaking their own happiness, they work hard day and night
At what other beings need without any expectations,
Like a mother attending to her only son.1068
Be determined to keep at it without feeling it is hard.1069
84.­264
When bodhisattva practitioners willing to spend a long time in saṃsāra
Persevering at the welfare of beings and the purification of a buddhafield
Do not have even a speck of the feeling of being oppressed,
They are endowed with the perfection of perseverance and are not lazy.
84.­265
If bodhisattvas who are not smart calculate one hundred million eons
And have the idea that it is a long time, they will painfully progress toward awakening.
They will suffer for a long time while trying to accomplish the Dharma.
They are deficient in the perfection of wisdom and are lazy.
84.­266
If they think in their minds that starting from the first production
Of the thought up until reaching unsurpassed awakening
Is just one day and night, they should be known
As those with clear intelligence making a vigorous attempt.1070
84.­267
If someone says, “After Mount Sumeru is destroyed
You will reach supreme awakening,” and if that produces
A feeling of oppression and they think about the size,
Then those bodhisattvas have become lazy.
84.­268
If they produce the thought that Sumeru is pulverized to dust
In just an instant, thinking, “It is only this size‍—what is the problem?”
They are smart bodhisattvas making a vigorous attempt.
Before long they will reach the finest awakening of the leaders.
84.­269
If with the thought, “I will bring beings to maturity and work for their welfare,”
They work hard with body, speech, and mind,
Standing in the perception of self, they have become lazy.
They are as far from all-knowledge as the sky from the earth.
84.­270
When they have no notion of body, mind, or sentient being,
When they have turned back from forming notions
And practice a nondual Dharma, the Beneficial One says that is the perfection of perseverance [F.179.b]
Of those who want the finest awakening, the peace that is never lost.
84.­271
If they hear someone rebuke or speak harshly to them,
Smart bodhisattvas feel pleasure, thinking, “This is my happiness.”
Who speaks? Who hears? Who speaks to whom and why?
Those endowed with the finest perfection of patience are wise.
84.­272
Should someone fill the billionfold world with precious stones and give them
To the knowers of worlds, buddhas, worthy ones, and pratyekabuddhas,
The merit from that aggregate of giving would not be even a fraction
Of that of the bodhisattvas endowed with the excellent dharma of patience.
84.­273
The bodies of those who remain patient become pure,1071
With thirty-two major marks and infinite strength.
They proclaim the best Dharma, emptiness, to beings.
Patient and wise, they are loved by the world.
84.­274
If a certain being takes up a container of sandalwood paste
And with great respect rubs it on a bodhisattva,
And another throws burning ashes over his entire head,
He should regard both the same, with a dispassionate attitude.
84.­275
When smart bodhisattvas who exercise such patience
Dedicate that production of the thought to supreme awakening,
They are heroes with forbearance for the whole world, surpassing the worthy ones,
Pratyekabuddhas, and mass of beings, as many as there are.
84.­276
Bodhisattvas exercising patience should produce this thought as well:
“Given that the hells, animal world, and world of Yama have much suffering,
And I have been hurt through being powerless because of sense objects,
Why would I not put up with what I have up to now, for awakening?”
84.­277
Thinking, “I will put up with as much suffering as there is in the world‍—
The whips, sticks, swords, murder, prison, and torture,
Decapitation, and the amputation of ears, arms, legs, and nose,”
Bodhisattvas stand in the perfection of patience.1072
84.­278
Those longing for calm are ennobled by their morality. [F.180.a]
Standing within the range of the ten powers their morality is unflagging.
They carry out all the actions of restraint, as many as there are,
For the benefit of all beings and dedicate it to awakening.
84.­279
Those longing to touch the worthy one and pratyekabuddha awakening
Are immoral, not smart, and have a degenerate practice too.
Those who dedicate to awakening, the finest peace,
Stand in the perfection of morality even if engaged with sense objects.
84.­280
The Leader says the law from which the heroic ones’ awakened qualities come
Is the crux of the morality incumbent upon the righteous,
And whatever law causes the awakening of the beneficial ones
To degenerate is immorality.1073
84.­281
Even if bodhisattvas enjoy the five sense objects,
If, having gone for refuge to the Buddha, Dharma, and noble Saṅgha,
They are intent upon all-knowledge, thinking, “I have to awaken,”
You should know that they are smart and stand in the perfection of morality.
84.­282
Even if they practice the ten wholesome actions for a hundred million eons,
If they generate a longing for the state of a worthy one or pratyekabuddha,
Then their morality is faulty, their morality is degenerate.
The production of that thought is heavier than even a pārājika defeat.
84.­283
Bodhisattvas guarding morality, dedicating it
To the finest awakening, not falsely projecting anything,
Not smug, and avoiding the idea of a self and the idea of beings
Are said to stand in the perfection of morality.
84.­284
Bodhisattvas practicing the path of the victors
Are extremely immoral if they entertain various notions,
Thinking, “These beings are moral, these immoral.”
They have a degenerate morality, not a morality that has been purified.
84.­285
However could someone without the notion of self or the notion of beings,
Free from notions and attachment, not be restrained?1074
The Leader has said that someone who does not falsely project
Being restrained and not being restrained is restrained by morality.
84.­286
Purified beings endowed with such a morality
Are unconcerned with all that is pleasant and unpleasant,1075
Uncowed when giving away their head and arms and legs, [F.180.b]
And always detached when giving away all that they own.
84.­287
They understand that phenomena are in their basic nature selfless and a fraud,
So, since even when they give away their own flesh
Their minds are not cowed, what need is there to mention
External things? It would be impossible for them to be stingy.
84.­288
Fools have the notion of self and are attached
Because of grasping at things as “mine,” so how could they intend to give things away?
Someone who is stingy is born in the abode of ghosts,
Or, if born human, will still be destitute.
84.­289
And so bodhisattvas, knowing that beings are in poverty,
Come to admire giving and always give away freely,
Feeling joy from giving away the four beautifully decorated continents
As though they were a gob of spit, but not so from gaining the continents.
84.­290
Bodhisattvas with clear intelligence give a gift
While focusing on the thought, “May this become a gift given to all beings,
As many as there are on the three planes of existence,”
Also dedicating it to the finest awakening for the sake of the world.
84.­291
Without making it into a real thing on which to take a stand,
Never hoping for a result,
They are smart at giving like that and give away everything.
Having given away a trifle it becomes many and immeasurable.1076
84.­292
Were as many beings as there are on the three planes of existence,
All of them without any left out, hypothetically to give gifts
To knowers of worlds, buddhas, worthy ones, and pratyekabuddhas
For eons without end seeking the good qualities of a śrāvaka,
84.­293
And were someone with skillful means
To rejoice in their bases of meritorious action
And dedicate it to the finest awakening for the sake of beings,
That smart bodhisattva dedicating thus would surpass all the worlds.
84.­294
A single precious of stone of beryl surpasses
Glittering stones, all of them, even a great pile,
And, similarly, a rejoicing bodhisattva surpasses
All the vast heaps of gifts of all the worlds. [F.181.a]
84.­295
If bodhisattvas giving a gift to the world do not make it
Their own and do not value it as if property,
Then the wholesome roots grow to have great might,
Like the cloudless shining circle of the waxing moon.1077
84.­296
Through giving bodhisattvas cut off life as a ghost,
Cut off destitution and all the afflictive emotions,
While practicing gain an unending spread of things to use and enjoy,
And through giving cause suffering beings to mature.
84.­297
By being moral they avoid the many forms of life in the animal world
And the eight places that preclude a perfect human birth.
They always find a perfect human birth.1078 By being patient they obtain
A most excellent and broad body, golden in color, beloved, and attractive to the world.
84.­298
By persevering, bright good qualities do not decline,
And infinite knowledge, the storehouse of the victor’s treasure, is gained.
On account of concentration they quit sense objects in disgust
And accomplish esoteric knowledge, clairvoyance, and meditative stabilization.
84.­299
And with wisdom they comprehend the basic nature of all dharmas,
Pass perfectly beyond all three realms,
And, having turned the precious wheel, as the dominant bull among humans,
Teach the Dharma in the world to put an end to suffering.
84.­300
Those bodhisattvas, having brought these dharmas to completion,
Look after a purified buddhafield and purified beings,
Look after the line of the Buddha and the line of the Dharma,
And similarly look after the Saṅgha and all dharmas as well.
84.­301
The supreme doctor who cures the sickness of the world has given
This instruction on wisdom and the awakening path titled
“The Collection of Jewel Qualities, the Awakening Path,”
So that all beings will obtain this path.
84.­302

This was the eighty-fourth chapter, “Collection,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [B59]

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.

Abhayākaragupta. 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.

Asaṅga. theg pa chen po bsdus pa (Mahāyāna­saṃgraha). Toh 4048, Degé Tengyur vol. 236 (sems tsam, ri), folios 1.b–43.a.

Asaṅga. 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.

Asaṅga. 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.

Haribhadra. 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.

Haribhadra. 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.

Haribhadra. 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.

Maitreya. 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.

Maitreya. 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.

Ratnākaraśānti. 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.

Ratnākaraśānti. ’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.

Vasubandhu. 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.

Vasubandhu. 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.

Vasubandhu. 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.

Vasubandhu. ’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.

Vasubandhu. ’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.

Vasubandhu. ’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.

Vasubandhu. 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.

Chomden Rikpé Reltri (bcom ldan rigs pa’i ral gri). 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.

Dolpopa (dol po pa shes rab rgyal mtshan). 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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