The Transcendent Perfection of Wisdom in Ten Thousand Lines
Purity
Toh 11
Degé Kangyur, vol. 31 (shes phyin, khri pa, ga), folios 1.b–91.a, and vol. 32 (shes phyin, khri pa, nga), folios 92.b–397.a
- Jinamitra
- Prajñāvarman
- Yeshé Dé
Imprint
Translated by the Padmakara Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2018
Current version v 1.40.27 (2024)
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Table of Contents
Summary
While dwelling at Vulture Peak near Rājagṛha, the Buddha sets in motion the sūtras that are the most extensive of all—the sūtras on the Prajñāpāramitā, or “Transcendent Perfection of Wisdom.” Committed to writing around the start of the first millennium, these sūtras were expanded and contracted in the centuries that followed, eventually amounting to twenty-three volumes in the Tibetan Kangyur. Among them, The Transcendent Perfection of Wisdom in Ten Thousand Lines is a compact and coherent restatement of the longer versions, uniquely extant in Tibetan translation, without specific commentaries, and rarely studied. While the structure generally follows that of the longer versions, chapters 1–2 conveniently summarize all three hundred and sixty-seven categories of phenomena, causal and fruitional attributes which the sūtra examines in the light of wisdom or discriminative awareness. Chapter 31 and the final chapter 33 conclude with an appraisal of irreversible bodhisattvas, the pitfalls of rejecting this teaching, and the blessings that accrue from committing it to writing.
Acknowledgements
Translated by the Padmakara Translation Group under the direction of Jigme Khyentse Rinpoche and Pema Wangyal Rinpoche. The text was translated, introduced, and annotated by Dr. Gyurme Dorje, and edited by Charles Hastings and John Canti with contributions from Greg Seton.
This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Work on this text was made possible thanks to generous donations made by Dzongsar Jamyang Khyentse Rinpoche; respectfully and humbly offered by Judy Cole, William Tai, Jie Chi Tai and families; by Shi Jing and family; by Wang Kang Wei and Zhao Yun Qi and family; and by Matthew, Vivian, Ye Kong and family. They are all most gratefully acknowledged.
Text Body
The Transcendent Perfection of Wisdom in Ten Thousand Lines
Purity
Then the venerable Śāradvatīputra asked the Blessed One, “Reverend Lord! Where did those great bodhisattva beings who aspire to this profound transcendent perfection of wisdom pass away before coming into this [world]? For how long have they embarked on unsurpassed, genuinely perfect enlightenment? How many tathāgatas have they honored? How long have they practiced the transcendent perfection of generosity, and similarly, how long have they practiced the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, [F.188.a] the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom? Do they genuinely and methodically313 aspire to this profound transcendent perfection of wisdom?”
The Blessed One replied to the venerable Śāradvatīputra as follows: “Śāradvatīputra! Those great bodhisattva beings have come into this [world] having honored innumerable, countless, and limitless tathāgatas, arhats, genuinely perfect buddhas in the world systems of the ten directions, numerous as the sands of the River Ganges. They have [subsequently] been reborn and are now present in this world. Śāradvatīputra, those great bodhisattva beings have embarked on unsurpassed, genuinely perfect enlightenment for immeasurable, countless, and limitless hundred billion trillion eons. From the time when they first begun to set their mind on enlightenment onwards, they have practiced the transcendent perfection of generosity and then come [here]; in the same way they have practiced the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom, and then come here. Śāradvatīputra, from that time onwards they have honored countless, limitless tathāgatas, arhats, genuinely perfect buddhas, and then come here [into this world]. Śāradvatīputra, when those great bodhisattva beings see or hear the transcendent perfection of wisdom they will think, ‘I have seen the Teacher.’ Śāradvatīputra, those great bodhisattva beings will realize this transcendent perfection of wisdom in a signless, non-dual, and non-focussing manner, genuinely and methodically.”314
Thereupon, the venerable Subhūti asked the Blessed One, “Reverend Lord! Is the transcendent perfection of wisdom then [F.188.b] disclosed to listeners and viewers?”
The Blessed One replied, “It is not, Subhūti! If you ask why, Subhūti, the transcendent perfection of wisdom has no listeners or viewers. Subhūti, the transcendent perfection of wisdom is neither heard nor seen, owing to the nature of phenomena being inanimate. Similarly, the transcendent perfection of meditative concentration is neither heard nor seen, owing to the nature of phenomena being inanimate. Similarly, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity are neither heard nor seen, owing to the nature of phenomena being inanimate. Similarly, the emptiness of internal phenomena is neither heard nor seen, owing to the inanimate nature of phenomena, and in the same vein, the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are neither heard nor seen, owing to the nature of phenomena being inanimate. Similarly, the applications of mindfulness are neither heard nor seen, owing to the nature of phenomena being inanimate. Similarly, [the other causal attributes], up to and including the noble eightfold path, are neither heard nor seen, owing to the nature of phenomena being inanimate. Similarly, the ten powers of the tathāgatas and [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are neither heard nor seen, owing to the nature of phenomena being inanimate. Subhūti, even enlightenment and the buddhas are neither heard nor seen, owing to the nature of phenomena being inanimate.”
Then the venerable Subhūti said to the Blessed One, “Reverend Lord! This transcendent perfection of wisdom is profound and it is hard to aspire to it.”
The Blessed One replied, “Subhūti, it is so! It is just as you have spoken. Subhūti, this transcendent perfection of wisdom is profound. If you ask why, Subhūti, it is because physical forms are neither fettered nor liberated. Similarly Subhūti, feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. If you ask why, it is because the natural expression of physical forms, though without entity, is still physical forms. [F.189.a] Similarly, Subhūti, the natural expression of feelings, perceptions, formative predispositions, and consciousness, though without entity, is still consciousness [and the other aggregates].
“Subhūti, the transcendent perfection of generosity, too, is neither fettered nor liberated. If you ask why, Subhūti, it is because the natural expression of the transcendent perfection of generosity, though without entity, is still the transcendent perfection of generosity. Similarly, Subhūti, the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom are neither fettered nor liberated. If you ask why, it is because the natural expression of [those transcendent perfections], up to and including the transcendent perfection of wisdom, though without entity, is still the transcendent perfection of wisdom [and the rest].
“Subhūti, the emptiness of internal phenomena is neither fettered nor liberated. If you ask why, Subhūti, it is because the natural expression of the emptiness of internal phenomena, though without entity, is still the emptiness of internal phenomena. In the same vein, Subhūti, the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are also neither fettered nor liberated. If you ask why, Subhūti, it is because the natural expression of the emptiness of the essential nature of non-entities [and the rest], though without entity, is still the emptiness of the essential nature of non-entities [and the rest].
“Subhūti, the four applications of mindfulness are neither fettered nor liberated. If you ask why, Subhūti, it is because the natural expression of the four applications of mindfulness, though without entity, is still the four applications of mindfulness. In the same vein, Subhūti, [the other causal attributes], up to and including the noble eightfold path; [the fruitional attributes], up to and including the ten powers of the tathāgatas and the eighteen distinct qualities of the buddhas; [and the attainments], up to and including the understanding of all phenomena, the understanding of the aspects of the path, and omniscience are all neither fettered nor liberated. If you ask why, Subhūti, it is because the natural expression of omniscience and the other [attributes and attainments], though without entity, is still omniscience [and the rest].
“Moreover, Subhūti, the past limits of physical forms are neither fettered nor liberated. [F.189.b] If you ask why, Subhūti, it is because the natural expression of the past limits of physical forms, though without entity, is still physical form. Similarly, Subhūti, the past limits of feelings, perceptions, formative predispositions, and consciousness are neither fettered nor liberated. If you ask why, Subhūti, it is because the natural expression of their past limits, though without entity, is still consciousness [and the rest]. In the same vein, the past limits [of all other attributes and attainments], up to and including omniscience, are neither fettered nor liberated because the natural expression of their past limits, though without entity, is still omniscience [and the rest].
“Moreover, Subhūti, physical forms are neither fettered by nor liberated from their past limits. If you ask why, Subhūti, it is because the natural expression of their past limits, though without entity, is still physical form. Similarly, Subhūti, feelings, perceptions, formative predispositions, and consciousness are neither fettered by nor liberated from their past limits. If you ask why, Subhūti, it is because the natural expression of their past limits, though without entity, is still consciousness [and the other aggregates]. In the same vein, Subhūti, [all other attributes and attainments], up to and including omniscience, are neither fettered by nor liberated from their past limits, If you ask why, Subhūti, it is because the natural expression of their past limits, though without entity, is still omniscience [and the rest].
“Subhūti, physical forms are neither fettered by nor liberated from their future limits. If you ask why, Subhūti, it is because the natural expression of their future limits, though without entity, is still physical form. Similarly, Subhūti, feelings, perceptions, formative predispositions, and consciousness are neither fettered by nor liberated from their future limits. If you ask why, Subhūti, it is because the natural expression of their future limits, though without entity, is still consciousness [and the other aggregates]. In the same vein, Subhūti, [all other attributes and attainments], up to and including omniscience, are neither fettered by nor liberated from their future limits. If you ask why, Subhūti, it is because the natural expression of their future limits, though without entity, is still omniscience [and the rest]. [F.190.a]
“Subhūti, physical forms are neither fettered by nor liberated from their present circumstances. If you ask why, Subhūti, it is because the natural expression of their present circumstances, though without entity, is still physical form. Similarly, Subhūti, feelings, perceptions, formative predispositions, and consciousness are neither fettered by nor liberated from their present circumstances. If you ask why, Subhūti, it is because the natural expression of their present circumstances, though without entity, is still consciousness [and the other aggregates]. In the same vein, Subhūti, [all other attributes and attainments], up to and including omniscience, are neither fettered by nor liberated from their present circumstances. If you ask why, Subhūti, it is because the natural expression of their present circumstances, though without entity, is still omniscience [and the rest].”
Then the venerable Subhūti said to the Blessed One, “Reverend Lord! For those who do not persevere, who have not planted the roots of virtuous action, who have fallen into the clutches of evil associates, who are under the sway of demonic forces, and who are indolent, feeble in perseverance, forgetful, and who practice without alertness, it is difficult to aspire toward this transcendent perfection of wisdom.”
The Blessed One replied, “It is so, Subhūti! It is just as you have said. Subhūti, it is difficult for those who do not persevere, and so on, and who practice without alertness to aspire toward this transcendent perfection of wisdom.
“Subhūti, the purity of physical forms is identical to the purity of the fruit. Similarly, the purity of feelings, perceptions, formative predispositions, and consciousness is identical to it. In the same vein, the purity of [all other attributes], up to and including enlightenment, is identical to the purity of the fruit.
“Moreover, Subhūti, the purity of physical forms is the purity of the transcendent perfection of wisdom. The purity of the transcendent perfection of wisdom is the purity of physical forms. [F.190.b] So it is that the purity of physical forms and the purity of the transcendent perfection of wisdom are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed. In the same vein, the purity of physical forms is the purity [of all other attributes], up to and including omniscience. The purity [of all other attributes and attainments], up to and including omniscience, is the purity of physical forms. So it is that the purity of physical forms and the purity of omniscience are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.
“Moreover, Subhūti, the purity of non-duality, the purity of physical forms, and the purity of [all other attributes and attainments], up to and including omniscience, are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.
“Moreover, Subhūti, physical forms are pure and, similarly, feelings, perceptions, formative predispositions, and consciousness are pure, owing to the purity of sentient beings, living organisms, living creatures, and so forth, up to knowers and viewers. In the same vein, omniscience is pure, owing to the purity of knowers, viewers, and so forth. So it is that the purity of knowers and viewers, and this purity of omniscience, are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.
“Moreover, Subhūti, physical forms are pure, and, similarly, feelings, perceptions, formative predispositions, and consciousness are pure, owing to the purity of desire, hatred, and delusion. In the same vein, [all attributes and attainments], up to and including omniscience, are pure. So it is that the purity of desire, hatred, and delusion; the purity of physical forms, feelings, perceptions, formative predispositions, and consciousness; and the purity of [all attributes and attainments], up to and including omniscience, are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed. [F.191.a]
“Moreover, Subhūti, formative predispositions are pure, owing to the purity of fundamental ignorance. Consciousness is pure, owing to the purity of formative predispositions. Name and form are pure, owing to the purity of consciousness. The six sense fields are pure, owing to the purity of name and form. Sensory contact is pure, owing to the purity of the six sense fields. Sensation is pure, owing to the purity of sensory contact. Craving is pure, owing to the purity of sensation. Grasping is pure, owing to the purity of craving. The rebirth process is pure, owing to the purity of grasping. Birth is pure, owing to the purity of the rebirth process. Aging and death, along with sorrow, lamentation, suffering, discomfort, and agitation are pure, owing to the purity of birth.
“The transcendent perfection of wisdom is pure, owing to the purity of aging and death, along with sorrow, lamentation, suffering, discomfort, and agitation. The transcendent perfection of meditative concentration is pure, owing to the purity of the transcendent perfection of wisdom. The transcendent perfection of perseverance is pure, owing to the purity of the transcendent perfection of meditative concentration. The transcendent perfection of tolerance is pure, owing to the purity of the transcendent perfection of perseverance. The transcendent perfection of ethical discipline is pure, owing to the purity of the transcendent perfection of tolerance. The transcendent perfection of generosity is pure, owing to the purity of the transcendent perfection of ethical discipline.
“The emptiness of internal phenomena, and in the same vein, the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are pure, owing to the purity of the transcendent perfection of generosity. The applications of mindfulness are pure, owing to the purity of the emptiness of the essential nature of non-entities [and the rest]. [F.191.b] [All other attributes], up to and including the understanding of all phenomena, are pure, owing to the purity of the applications of mindfulness [and so forth]. The understanding of the aspects of the path is pure, owing to the purity of the understanding of all phenomena. Omniscience is pure, owing to the purity of the understanding of the aspects of the path. So it is that the understanding of all phenomena, the understanding of the aspects of the path, and omniscience are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.
“Moreover, Subhūti, physical forms are pure, owing to the purity of the transcendent perfection of wisdom. In the same vein, [all other attributes and attainments], up to and including omniscience, are pure, owing to the purity of the transcendent perfection of wisdom. So it is that the purity of the transcendent perfection of wisdom and the purity of [all other attributes and attainments], up to and including omniscience, are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.
“In the same vein as before, physical forms are pure, and [all other phenomena, attributes and attainments], up to and including omniscience, are pure, owing to the purity of the transcendent perfection of meditative concentration. Similarly, physical forms are pure, and [all other attributes and attainments], up to and including omniscience, are pure, owing to the purity of the transcendent perfection of perseverance. Similarly, physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of the transcendent perfection of tolerance. In the same vein, physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of the transcendent perfection of ethical discipline. Similarly, physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of the transcendent perfection of generosity.
“Moreover, Subhūti, physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of the emptiness of internal phenomena, and in the same vein as before, [F.192.a] physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. Similarly, physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of the applications of mindfulness. In the same vein, physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of [the other causal attributes], up to and including the [noble eightfold] path. In the same vein as before, physical forms are pure, and [all other phenomena, attributes, and attainments], up to and including omniscience, are pure, owing to the purity of [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. So it is that the purity [of all these attributes], up to and including the eighteen distinct qualities of the buddhas, and the purity of physical forms, and the purity of omniscience, are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.
The same refrain may also be applied in the case of each of the [aforementioned] terms, [from physical forms to omniscience]. In other words, when presented more extensively, the same refrain may also be extrapolated from each of those terms and appended consecutively.
“Moreover, Subhūti, unconditioned phenomena are pure, owing to the purity of conditioned phenomena. Conditioned phenomena are pure, owing to the purity of unconditioned phenomena. So it is that the purity of conditioned phenomena and the purity of unconditioned phenomena are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.
“Moreover Subhūti, the future and the present are pure, owing to the purity of the past. The past and the present are pure, owing to the purity of the future. The past and the future are pure, owing to the purity of the present. So it is that the purity of the past, the purity of the future, and the purity of the present are indivisible: they cannot be separated, they cannot be differentiated, and they cannot be severed.”
Thereupon the venerable Śāradvatīputra said to the Blessed One, “Reverend Lord! This purity of phenomena [F.192.b] is profound.”
The Blessed One replied, “Śāradvatīputra! This purity of phenomena is due to absolute purity.”
“The purity of phenomena is profound due to the absolute purity of physical forms. Similarly, the purity of phenomena is profound due to the absolute purity of feelings, perceptions, formative predispositions, and consciousness. Similarly, the purity of phenomena is profound due to the absolute purity of the transcendent perfection of generosity. Similarly, the purity of phenomena is profound due to the absolute purity of the other transcendent perfections, up to and including the transcendent perfection of wisdom. Similarly, the purity of phenomena is profound due to the absolute purity of the applications of mindfulness; due to the absolute purity of the [other causal attributes], up to and including the noble eightfold path; and due to the absolute purity of the ten powers of the tathāgatas, the four assurances, the four unhindered discernments, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. Similarly, the purity of phenomena is profound due to the absolute purity of enlightenment, and due to the absolute purity of omniscience and genuinely perfect buddhahood.”
“Reverend Lord! This purity of phenomena is illuminating.”
The Blessed One replied, “Śāradvatīputra! The purity of phenomena is illuminating due to absolute purity.”
“Due to the absolute purity of what is this purity of phenomena illuminating?” he asked.
The Blessed One replied, “Śāradvatīputra! The purity of phenomena is illuminating due to the absolute purity of the transcendent perfection of wisdom. Śāradvatīputra! The purity of phenomena is illuminating due to the absolute purity of [the other transcendent perfections], down to the transcendent perfection of generosity. In the same vein, the purity of phenomena is illuminating due to the absolute purity of [all attainments], up to and including omniscience.” [F.193.a]
“Reverend Lord! This purity of phenomena is not subject to involuntary reincarnation.”
The Blessed One replied, “Śāradvatīputra! The purity of phenomena is not subject to involuntary reincarnation due to absolute purity.”
“Due to the absolute purity of what is this purity of phenomena not subject to involuntary reincarnation?” he asked.
The Blessed One replied, “Śāradvatīputra! The purity of phenomena is not subject to involuntary reincarnation due to the absolute purity of physical forms which does not pass away. In the same vein as before, the purity of phenomena is not subject to involuntary reincarnation due to the absolute purity of [all other attributes and attainments], up to and including omniscience, which does not pass away.”
“Reverend Lord! This purity of phenomena is not subject to affliction.”
The Blessed One replied, “Śāradvatīputra! The purity of phenomena is not subject to affliction due to absolute purity.”
“Due to the absolute purity of what is this purity of phenomena not subject to affliction?” he asked.
The Blessed One replied, “Śāradvatīputra! The purity of phenomena is not subject to affliction due to the natural luminosity of physical forms. Similarly, the purity of phenomena is not subject to affliction due to the natural luminosity of [all other attributes and attainments], up to and including omniscience.”315
“Reverend Lord! This purity of phenomena is neither attained nor is it manifestly realized.”
The Blessed One replied, “Śāradvatīputra! The purity of phenomena is neither attained nor manifestly realized due to absolute purity.”
“Due to the absolute purity of what is this purity of phenomena neither attained nor manifestly realized?” he asked.[F.193.b]
The Blessed One replied, “Śāradvatīputra! The purity of phenomena is neither attained nor manifestly realized due to the emptiness of physical forms. In the same vein, this purity of phenomena is neither attained nor manifestly realized due to the emptiness of [all other attributes and attainments], up to and including omniscience.”316
“Reverend Lord! This purity of phenomena has not been actualized.”
The Blessed One replied, “Śāradvatīputra! The purity of phenomena has not been actualized due to absolute purity.”
“Due to the absolute purity of what has this purity of phenomena not been actualized?” he asked.
The Blessed One replied, “Śāradvatīputra! The purity of phenomena is due to the non-actualization of physical forms. In the same vein, the purity of phenomena is due to the non-actualization of [all other attributes and attainments], up to and including omniscience.”
“Reverend Lord! This purity of phenomena is not subject to rebirth in the world system of desire.”
The Blessed One replied, “Śāradvatīputra! The purity of phenomena is not subject to rebirth in the world system of desire due to absolute purity.”
“Reverend Lord! How is this purity of phenomena not subject to rebirth in the world system of desire?” he asked.
The Blessed One replied, “Śāradvatīputra! The purity of phenomena is not subject to rebirth in the world system of desire because the essential nature of the world system of desire is non-apprehensible.”
“Reverend Lord! This purity of phenomena is not subject to rebirth in the world system of form.”
The Blessed One replied, “Śāradvatīputra! The purity of phenomena is not subject to rebirth in the world system of form due to absolute purity.”
“Reverend Lord! How is this purity of phenomena not subject to rebirth in the world system of form?” he asked.
The Blessed One replied, “Śāradvatīputra! [F.194.a] The purity of phenomena is not subject to rebirth in the world system of form because the essential nature of the world system of form is non-apprehensible. The same goes also for the world system of formlessness.” [B18]
“Reverend Lord! This purity of phenomena is not cognizant.”
The Blessed One replied, “Śāradvatīputra! The purity of phenomena is not cognizant due to absolute purity.”
“Reverend Lord! How is this purity of phenomena not cognizant?” he asked.
The Blessed One replied, “Śāradvatīputra! The purity of phenomena is not cognizant due to the inanimate nature of phenomena.”
“Of what is it not cognizant?”
The Blessed One replied, “It is not cognizant of physical forms due to the emptiness of inherent existence, and similarly, it is not cognizant of feelings, perceptions, formative predispositions, and consciousness due to the emptiness of inherent existence.”
“Reverend Lord! Then is this purity of phenomena due to the purity of all things?”
The Blessed One replied, “Śāradvatīputra! The purity of phenomena is due to the absolute purity of all things.”
“Reverend Lord! Why is this purity of phenomena due to the [absolute] purity of all things?”
The Blessed One replied, “It is so because all things are non-apprehensible.”
“Reverend Lord! The transcendent perfection of wisdom neither helps nor hinders omniscience.”
The Blessed One replied, “Śāradvatīputra! The transcendent perfection of wisdom neither helps nor hinders omniscience due to absolute purity.”[F.194.b]
“Reverend Lord! Why does the transcendent perfection of wisdom neither help nor hinder omniscience?”
“Because it is the abiding nature of phenomena.”
“Reverend Lord! The purity of the transcendent perfection of wisdom does not appropriate anything at all.”
The Blessed One replied, “Śāradvatīputra! The purity of the transcendent perfection of wisdom does not appropriate anything at all due to the absolute purity of all things.”
“Reverend Lord! Why does the purity of the transcendent perfection of wisdom not appropriate anything at all?”
The Blessed One replied, “Because the expanse of reality is non-apprehensible.”317
Then the venerable Subhūti said to the Blessed One, “Reverend Lord! The purity of physical forms is due to the purity of the self.”
The Blessed One replied, “Subhūti, this is because the self is absolutely pure.”
“Reverend Lord! Why is the purity of physical forms due to the purity of the self?”
The Blessed One replied, “Subhūti, it is so because of selflessness.”
“Reverend Lord! The purity of feelings, perceptions, formative predispositions, and consciousness is due to the purity of self.”
The Blessed One replied, “Subhūti, this is because the self is absolutely pure.”
“Reverend Lord! Why is the purity of feelings, perceptions, formative predispositions, and consciousness due to the purity of the self?”
The Blessed One replied, “Subhūti, it is so because of selflessness.”
“Reverend Lord! The purity of the transcendent perfection of generosity is due to the purity of the self, [F.195.a] and the same goes for the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom. Reverend Lord! The purity of the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the seven branches of enlightenment, and the noble eightfold path is due to the purity of the self. Reverend Lord! The purity of the ten powers of the tathāgatas and the purity of [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, is due to the purity of the self.”
The Blessed One replied, “Subhūti, this is because the self is absolutely pure.”
“Reverend Lord! Why is the purity of [all those attributes], up to and including the eighteen distinct qualities of the buddhas, due to the purity of the self?”
The Blessed One replied, “It is so because of selflessness.” “Reverend Lord! The purity of the fruit of entering the stream is due to the purity of the self, and the same goes for the purity of the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, the fruit of arhatship, individual enlightenment, and genuinely perfect enlightenment.”
The Blessed One replied, “Subhūti, this is because the self is absolutely pure.”
“Reverend Lord! Why is the purity of [all these fruits], up to and including genuinely perfect enlightenment, due to the purity of the self?”
The Blessed One replied, “Subhūti, it is so because of the emptiness of intrinsic defining characteristics.”
“Reverend Lord! The purity of omniscience is due to the purity of the self.”
The Blessed One replied, “It is so because the self is absolutely pure.”[F.195.b]
“Reverend Lord! Why is the purity of omniscience due to the purity of the self?”
The Blessed One replied, “This is because of selflessness, because of the absence of defining characteristics, and because of the absence of any knower.”
“Reverend Lord! There is neither attainment nor emergent realization due to the purity of duality.”
The Blessed One replied, “Subhūti, there is neither attainment nor clear realization due to absolute purity.”318
“Reverend Lord! Why is there neither attainment nor clear realization due to the purity of duality?”
The Blessed One replied, “It is so because [duality] arises erroneously.319
“Reverend Lord! The limitlessness of physical forms, feelings, perceptions, formative predispositions, and consciousness is due to the limitlessness of self.”
The Blessed One replied, “This is because the self is absolutely pure.”
“Reverend Lord! Why is the limitlessness of physical forms, feelings, perceptions, formative predispositions, and consciousness due to the limitlessness of self?”
The Blessed One replied, “It is so because of the absence of self, and because of the emptiness of the unlimited, and the emptiness of that which has neither beginning nor end.”
“[Reverend Lord!] It is the transcendent perfection of wisdom of great bodhisattva beings through which this is realized.”
The Blessed One replied, “Subhūti, this is because all things are absolutely pure.”
“Reverend Lord! Why is it the transcendent perfection of wisdom of great bodhisattva beings through which this is realized?”
The Blessed One replied, “Subhūti, it is so because of the understanding of the aspects of the path.”320
“Reverend Lord! If these great bodhisattva beings, [F.196.a] skilled in means, who practice the transcendent perfection of wisdom think that they do not cognize physical forms as physical forms; that they do not cognize feelings, perceptions, formative predispositions, and consciousness as consciousness [and the rest]; that they do not cognize past phenomena as past phenomena; that they do not cognize future phenomena as future phenomena; that they do not cognize present phenomena as present phenomena; that they do not cognize the transcendent perfection of generosity as the transcendent perfection of generosity; that they do not cognize [the other] transcendent perfections, up to and including the transcendent perfection of wisdom, as the transcendent perfection of wisdom [and the rest]; and in the same vein, that they do not cognize [all other attributes and attainments], up to and including omniscience, as omniscience [and the rest], then those bodhisattvas will abide in genuine reality, the definitive aggregates which comprise unsurpassed, genuinely perfect enlightenment.”321
The Blessed One replied, “Subhūti, it is so! It is just as you have said.”
Thereupon the venerable Śāradvatīputra addressed the venerable Subhūti as follows: “Venerable Subhūti! Do great bodhisattva beings, skilled in means, who practice the transcendent perfection of wisdom have dualistic perception?”
The venerable Subhūti replied to the venerable Śāradvatīputra as follows: “Venerable Śāradvatīputra! With regard to great bodhisattva beings, skilled in means, who practice the transcendent perfection of wisdom, it is on account of the emptiness of internal phenomena, the emptiness of external phenomena, and similarly on account of the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of non-dispersal, the emptiness of inherent existence, the emptiness of all things, and the emptiness of intrinsic defining characteristics, O Venerable Śāradvatīputra, [F.196.b] that these great bodhisattva beings, skilled in means, who practice the transcendent perfection of wisdom are without all conceptual notions [such as], ‘I should give a gift,’ ‘I should give a gift to that person,’ ‘I should give this sort of gift,’ ‘I should maintain ethical discipline,’ ‘I should maintain ethical discipline in this manner,’ ‘I should cultivate tolerance,’ ‘I should cultivate tolerance in this manner,’ ‘I should try to persevere,’ ‘I should try to persevere in this manner,’ ‘I should be absorbed in meditative concentration,’ ‘I should be absorbed in meditative concentration in this manner,’ ‘I should cultivate wisdom,’ ‘I should cultivate wisdom in this manner,’ ‘I should generate merit,’ ‘I should generate merit in this manner,’ ‘I should embark on the maturity of the bodhisattvas,’ ‘I should embark the maturity of the bodhisattvas in this manner,’ ‘I should refine the buddhafields,’ ‘I should refine the buddhafields in this manner,’ ‘I should bring sentient beings to maturity,’ ‘I should bring sentient beings to maturity in this manner,’ I should attain omniscience,’ or ‘I should attain omniscience in this manner.’ Venerable Śāradvatīputra, this is indicative of the non-attachment of great bodhisattva beings, skilled in means, who practice the transcendent perfection of wisdom.”
Thereupon Śakra, mighty lord of the gods, addressed the venerable Subhūti as follows: “Venerable Subhūti! How should one recognize the attachments of those sons of enlightened heritage or daughters of enlightened heritage who belong to the vehicle of the bodhisattvas?”
The venerable Subhūti replied to Śakra, mighty lord of the gods, “Kauśika, when those sons of enlightened heritage or daughters of enlightened heritage who belong to the vehicle of the bodhisattvas, perceive their own minds, [F.197.a] perceive generosity, perceive the transcendent perfection of generosity, perceive ethical discipline, perceive the transcendent perfection of ethical discipline, perceive tolerance, perceive the transcendent perfection of tolerance, perceive perseverance, perceive the transcendent perfection of perseverance, perceive meditative concentration, perceive the transcendent perfection of meditative concentration, perceive wisdom, perceive the transcendent perfection of wisdom, and similarly, when they perceive the emptiness of internal phenomena, when they perceive the emptiness of external phenomena and the emptiness of both external and internal phenomena, and in the same vein, when they perceive the other aspects of emptiness, up to and including the emptiness of essential nature with respect to non-entities, when they perceive the four applications of mindfulness, perceive [the other causal attributes], up to and including the noble eightfold path, perceive the ten powers of the tathāgatas, perceive [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, perceive buddhahood, perceive the roots of virtue that give rise to buddhahood, and on assessing and synthesising all these phenomena, dedicate them to unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, while perceiving that they are making this dedication—Kauśika, all these should be recognized as indicative of the attachment of the sons of enlightened heritage or daughters of enlightened heritage who belong to the vehicle of the bodhisattvas. When they are involved with those modes of attachment, they cannot practice the transcendent perfection of wisdom, which is without attachment. If you ask why, Kauśika, they are incapable of dedicating the nature of physical forms, and they are incapable of dedicating the nature of feelings, perceptions, formative predispositions, and consciousness. In the same vein as before, they are incapable of dedicating the nature of [all those other attributes and attainments], up to and including omniscience.
“Moreover, Kauśika, great bodhisattva beings should delight others, [F.197.b] they should discern the sameness of all things, and, empathizing with all situations that arise in all ways, they should cause others to rejoice in unsurpassed, genuinely perfect enlightenment. They should encourage them, fill them with enthusiasm, and instruct them. When practicing the transcendent perfection of generosity [and so forth], they should not be attentive to conceptual notions based on mental images,322 thinking, ‘I am giving a gift,’ ‘I am maintaining ethical discipline,’ ‘I am cultivating tolerance,’ ‘I am trying to persevere,’ ‘I am absorbed in meditative concentration,’ ‘I am cultivating wisdom,’ ‘I am practicing the emptiness of internal phenomena,’ ‘I am practicing the emptiness of external phenomena,’ ‘I am cultivating the applications of mindfulness,’ and in the same vein, ‘I am cultivating [all other attributes], up to and including the eighteen distinct qualities of the buddhas,’ and ‘I am engaged in the practice of perfect enlightenment.’ Rather, the sons of enlightened heritage or daughters of enlightened heritage who do so should cause others to rejoice in unsurpassed, genuinely perfect enlightenment. They should encourage them, fill them with enthusiasm, and instruct them. When, through rejoicing, encouragement, inspired eloquence, and instruction they cause others to rejoice, encouraging them, filling them with enthusiasm, and instructing them, they themselves will not degenerate [in their commitments], and this will encourage the buddhas to praise and accept them. The sons of enlightened heritage or daughters of enlightened heritage who act in that manner will renounce all the limits of attachment.”
Thereupon the Blessed One addressed the venerable Subhūti as follows: [F.198.a] “Subhūti, you have spoken well concerning the purification of the limits of attachment possessed by great bodhisattva beings, and also concerning great bodhisattva beings who purify the limits of attachment. Subhūti, for this reason I will also explain other more subtle limits of attachment. So listen well and be attentive!”
“Reverend Lord, may it be so!” the venerable Subhūti replied, and listened to the Blessed One, who said, “Subhūti, when some sons of enlightened heritage or daughters of enlightened heritage who have embarked on unsurpassed, genuinely perfect enlightenment are attentive to mental images of the tathāgatas, arhats, genuinely perfect buddhas, Subhūti, inasmuch as they are attentive to mental images, to that extent there is attachment.
“Moreover Subhūti, when these [sons of enlightened heritage or daughters of enlightened heritage] are attentive to mental images of all the roots of virtue possessed by past, present, and future tathāgatas, from the time when they first began to set their mind on enlightenment until they establish the sacred doctrine, and having been attentive in terms of mental images, dedicate them to the unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, inasmuch as they are attentive to mental images, Subhūti, to that extent there is attachment.
“Similarly, Subhūti, when they are attentive to mental images of the roots of virtue possessed by the śrāvakas of those tathāgatas, and to all the roots of virtue possessed by other sentient beings, and dedicate them to unsurpassed, genuinely perfect enlightenment, making common cause with all sentient beings, inasmuch as they are attentive to mental images of sentient beings [and so forth], they do not [actually] dedicate these [roots of virtue] to their unsurpassed, genuinely perfect enlightenment, and to that extent there is attachment. [F.198.b] If you ask why, Subhūti, it is because they should not be attentive to mental images even of the roots of virtue possessed by the tathāgatas and the community of śrāvakas of the tathāgatas.”
Then the venerable Subhūti said to the Blessed One, “Reverend Lord! The transcendent perfection of wisdom is profound.”
The Blessed One replied, “Subhūti, this is because all phenomena are naturally void.”
“Reverend Lord, I pay homage to the transcendent perfection of wisdom!”
The Blessed One replied, “Subhūti, since it is unfabricated and unconditioned, there is no one at all who can attain manifestly perfect buddhahood.”
“Reverend Lord! There is nothing at all that attains manifestly perfect buddhahood.”
The Blessed One replied, “Subhūti, so it is that the nature of phenomena is without duality. Subhūti, the nature of phenomena is entirely singular. Subhūti, this singular nature of phenomena is without inherent existence. Subhūti, this nature is the genuine nature. This genuine nature is unconditioned. Subhūti, so it is that when great bodhisattva beings know that the lack of inherent existence with respect to all phenomena is unconditioned, they abandon all the limits of attachment.”
Then the venerable Subhūti said to the Blessed One, “Reverend Lord! The transcendent perfection of wisdom is hard to realize.”
The Blessed One replied, “Subhūti, this is because the transcendent perfection of wisdom has not been seen, heard, or cognized by anyone at all.”
The Blessed One replied, “Subhūti, this is because the transcendent perfection of wisdom [F.199.a] has not been produced by mind, it has not been produced by physical forms, not by feelings, not by perceptions, not by formative predispositions, and not by consciousness. In the same vein as before, it has not been produced by the applications of mindfulness, and it has not been produced by [the other causal attributes], up to and including the noble eightfold path. It has not been produced by the ten powers of the tathāgatas, and similarly, it has not been produced by [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas.”323
This completes the eighteenth chapter from “The Transcendent Perfection of Wisdom in Ten Thousand Lines,” entitled “Purity.”324
Colophon
This translation was edited and redacted by the Indian preceptors Jinamitra and Prajñāvarman, along with the editor-in-chief and translator Bandé Yeshé Dé.
ye dharmā hetuprabhavā hetun teṣāṃ tathāgato bhavat āha teṣāṃ ca yo nirodho evaṃ vādī mahāśramaṇaḥ [ye svāhā]
“Whatever events arise from a cause, the Tathāgata has told the cause thereof, and the great virtuous ascetic has also taught their cessation.”
Abbreviations
| ARIRIAB | Annual Report of the International Research Institute of Advanced Buddhology. Tokyo: SOKA University. |
|---|---|
| ISMEO | Rome: Istituto Italiano per il Medio ed Estremo Orient |
| KPD | 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), 2006–2009. |
| LTWA | Library of Tibetan Works and Archives, Dharamsala, H.P., India |
| SOR | Serie Orientale Roma |
| TOK | ’jam mgon kong sprul, The Treasury of Knowledge. English translations of shes bya kun khyab mdzod by the Kalu Rinpoche Translation Group in The Treasury of Knowledge series (TOK, Ithaca, NY: Snow Lion, 1995 to 2012); mentioned here are Kalu Rinpoche Translation Group 1995 (Book 1) and 1998 (Book 5); Ngawang Zangpo 2010 (Books 2, 3, and 4); Callahan 2007 (Book 6, Part 3); and Dorje 2012 (Book 6 Parts 1–2). |
| TPD | bstan ’gyur dpe bsdur ma [Comparative edition of the Tengyur], 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). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008. |
Bibliography
Primary Sources
shes rab kyi pha rol tu phyin pa khri pa zhes bya ba theg pa chen po’i mdo, Daśasāhasrikāprajñāpāramitānāmamahāyānasūtra. Toh 11, Degé Kangyur, vols. 31–32 (shes phyin, ga), ff. 1b–91a; and nga, ff. 92b–397a.
shes rab kyi pha rol tu phyin pa khri pa zhes bya ba theg pa chen po’i mdo, Daśasāhasrikāprajñāpāramitānāmamahāyānasūtra. 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), 2006–2009, vol. 31, pp. 530–763 and vol. 32, pp. 3–763.
Dutt, Nalinaksha. Pañcaviṃśatisāhasrikā Prajñāpāramitā, edition of the recast Sanskrit manuscript (Part One). Calcutta Oriental Series, No. 28. London: Luzac & Co., 1934.
Kimura, Takayasu. Pañcaviṃśatisāhasrikā Prajñāpāramitā, edition of the recast Sanskrit manuscript (Parts One–Eight). Part One (2007), Parts Two–Three (1986), Part Four (1990), Part Five (1992), and Parts Six–Eight (2006). Tokyo: Sankibo Busshorin Publishing Co. Ltd., 1986–2007.
Secondary References
Sūtras
klu’i rgyal po rgya mtshos zhus pa’i mdo (Sāgaranāgarājaparipṛcchāsūtra) [The Questions of Nāga King Sāgara (1)]. Toh 153. Degé Kangyur vol. 58 (mdo sde, pha, fol. 116a–198a); also KPD 58: 303–491. English translation in Dharmachakra Translation Committee (2021).
dkon mchog sprin gyi mdo (Ratnameghasūtra) [The Jewel Cloud]. Toh 231. Degé Kangyur vol. 64 (mdo sde, va, fol. 1b–112b); also KPD 64: 3–313. English translation in Dharmachakra Translation Committee (2019).
dkon brtsegs/ dkon mchog brtsegs pa’i mdo (Ratnakūṭa). The “Heap of Jewels” section of the Kangyur comprising Toh 45–93, Degé Kangyur vols. 39–44. Also KPD: 39–44.
rgya cher rol pa (Lalitavistarasūtra) [The Play in Full]. Toh 95, Degé Kangyur vol. 46 (mdo sde, kha, fol. 1b–216b); also KPD 46: 3–527. English translation in Dharmachakra Translation Committee (2013).
chos yang dag par sdud pa’i mdo (Dharmasaṃgītisūtra). Toh 238, Degé Kangyur vol. 65 (mdo sde, zha, fol. 1b–99b); also KPD 65: 3–250. English translation in Tibetan Classics Translators Guild of New York (2024).
de bzhin gshegs pa’i snying rje chen po nges par bstan pa’i mdo (Tathāgatamahākaruṇānirdeśasūtra) [The Teaching on the Great Compassion of the Tathāgata]. Toh 147, Degé Kangyur, vol. 57 (mdo sde, pa, fol. 142a–242b); also KPD 57: 377–636. English translation in Burchardi (2020).
phal po che’i mdo (sangs rgyas phal po che shin tu rgyas pa chen po’i mdo) (Avataṃsakasūtra Buddhāvataṃsakamahāvaipulyasūtra) [The Ornaments of the Buddhas]. Toh 44, Degé Kangyur vols. 35–38 (phal chen, vols. ka– a); also KPD 35–38. Translated Cleary (1984).
tshangs pa’i dra ba’i mdo (Brahmajālasūtra) [Sūtra of the Net of Brahmā]. Toh 352, Degé Kangyur vol. 76 (mdo sde, aḥ), fol. 70b–86a; also KPD76: 205–249. Translated from the Pali version in Bodhi (1978).
gzungs kyi dbang phyug rgyal po’i mdo (Dhāraṇīśvararājesūtra) [Sūtra of Dhāraṇīśvararāja]. An alternative title for Tathāgatamahākaruṇānirdeśasūtra. Toh 147, q.v. English translation in Burchardi (2020).
theg pa chen po’i man ngag gi mdo (Mahāyānopadeśa). Toh 169, Degé Kangyur vol. 59 (mdo sde, ba), fol. 259–307.
yul ’khor skyong gi zhus pa’i mdo (Rāṣṭrapālaparipṛcchā) [The Questions of Rāṣṭrapāla]. Toh 62, Degé Kangyur, vol. 42 (dkon brtsegs, nga), folios 227.a–257.a. English translation in Vienna Buddhist Translation Studies Group (2021).
shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭadaśasāhasrikāprajñāpāramitā) [Sūtra of the Transcendent Perfection of Wisdom in Eighteen Thousand Lines]. Toh 10, Degé Kangyur vols. 29–31 (shes phyin, khri brgyad, ka), f. 1b–ga, f. 206a; also KPD 29: p. 3–31: 495. Translated and edited in Conze (1975) and in Sparham (2022).
shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭasāhasarikāprajñāpāramitā) [Sūtra of the Transcendent Perfection of Wisdom in Eight Thousand Lines]. Toh 12, Degé Kangyur vol. 33 (shes phyin, brgyad stong, ka), fol. 1b–286a; also KPD 33. Translated in Conze (1973).
shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [Sūtra of the Transcendent Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8. Degé Kangyur vols. 14–25 (shes phyin, ’bum, ka), f. 1b–a, f. 395a; also KPD 14–25. English translation in Sparham 2024.
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Sūtra of the Transcendent Perfection of Wisdom in Twenty-five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (shes phyin, nyi khri, ka), f. 1b–ga, f. 381a; also KPD 26–28. Annotated Sanskrit edition of the recast manuscript in Dutt (1934) and Kimura (1971–2009). Partially translated in Conze (1975) and fully translated in Padmakara Translation Group (2023).
shes rab kyi pha rol tu phyin pa rdo rje gcod pa’i mdo (Vajracchedikāprajñāpāramitāsūtra) [Sūtra of the Adamantine Cutter [in Three Hundred Lines]. Toh 16, Degé Kangyur vol. 34 (shes phyin, ka), f. 121a–132b; also KPD 34: 327–357. Translated in Red Pine (2001).
shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa (Prajñāpāramitāsañcayagāthā) [Verse Summation of the Transcendental Perfection of Wisdom]. Toh 13, Degé Kangyur vol. 34 (shes phyin, ka), f. 1b–19b; also KPD 34: 3–44. Translated in Conze (1973).
shes rab kyi pha rol tu phyin pa’i snying po (Prajñāpāramitāhṛdayasūtra) [Heart Sūtra of the Transcendent Perfection of Wisdom]. Toh 21, Degé Kangyur vol. 34 (shes phyin, ka), f. 144b–146a; also KPD 34, pp. 402–405. Translated in Red Pine (2004) and in Dharmachakra Translation Committee (2022).
Indic Commentaries
Asaṅga. chos mngon pa kun las btus pa (Abhidharmasamuccaya) [The Compendium of Abhidharma]. Toh 4049. Degé Tengyur vol. 236 (sems tsam, ri), fol. 44b–120a; also TPD 76: 116–313. Translated from French in Boin-Webb (2001).
rnal ’byor spyod pa’i sa’i dngos gzhi (Yogacaryābhūmivastu). Toh 4035–4037, Degé Tengyur vols. 229–231 (sems tsam, tshi–vi). This is the first of the five parts of the Yogacaryā Level, comprising three texts: Yogacaryābhūmi (Toh 4035) and its sub-sections: Śrāvakabhūmi (Toh 4036) and Bodhisattvabhūmi (Toh 4037).
Haribhadra. mngon rtogs rgyan gyi snang ba (Abhisamayalaṃkārāloka) [Light for the Ornament of Emergent Realization]. Toh 3791, Degé Tengyur vol. 85 (shes phyin, cha), f. 1b–341a; also TPD 51: 891–1728. Translated in Sparham (2006–2012).
Kalyāṇamitra. ’dul bag zhi rgya cher ’grel pa (Vinayavastuṭīkā) [Great Commentary on the Chapters on Monastic Discipline]. Toh 4113, Degé Tengyur vol. 258 (’dul ba, tsu), f. 177a–326a; also TPD 87: 481–883.
Maitreya. [shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos] mngon par rtogs pa’i rgyan (Abhisamayālaṃkāra-[nāma-prajñāpāramitopadeśaśāstrakārikā]) [Ornament of Clear Realization]. Toh 3786, Degé Tengyur vol. 80 (shes phyin, ka), fol. 1b–13a; also TPD 49: 3–30. Translated in Conze (1954) and Thrangu (2004).
[theg pa chen po] mdo sde’i rgyan zhes bya ba’i tshig le’ur byas pa ([Mahāyāna]sūtrālaṃkārakārikā) [Ornament of the Sūtras of the Great Vehicle]. Toh 4020, Degé Tengyur vol. 225 (sems tsam, phi), f. 1b–39a; also TPD 70: 805–890 Translated in Jamspal et al. (2004).
theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottaratantraśāstra) [Ultimate Continuum of the Great Vehicle]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), f. 54b–73a; also TPD 70: 935–979. Translated in Holmes, Kenneth and Katia Holmes. The Changeless Nature. Eskdalemuir: Karma Drubgyud Drajay Ling, 1985. See also Takasaki, Jikido. A Study on the Ratnagotravibhāga (Uttaratantra). SOR XXXIII. Roma: ISMEO, 1966.
Ratnākāraśānti. shes rab kyi pha rol tu phyin pa brgyad stong pa’i dka’ ’grel snying po mchog (Aṣṭasāhasarikāprajñāpāramitāpañjikāsārottama). Toh 3803, Degé Tengyur, vol. 89 (shes phyin, tha), f. 1b–230a; also TPD 53: 711–1317.
Vasubandhu. chos mngon pa’i mdzod kyi bshad pa (Abhidharmakośabhāṣya). Toh 4090, Degé Tengyur vol. 242 (mngon pa, ku), fol. 26b–258a; also TPD 79: 65–630. Translated from the French in Pruden (1988–1990).
chos mngon pa’i mdzod kyi tshig le’ur byas pa (Abhidharmakośakārikā). Toh 4089, Degé Tengyur vol. 242 (mngon pa, ku), fol. 1b–25a; also TPD 79: 3–59. Translated from the French in Pruden (1988–1990).
Vasubandhu/Dāṃṣṭrasena. shes rab kyi pha rol tu phyin pa ’bum pa dang nyi khri lnga stong pa dang khri brgyad stong pa’i rgya cher bshad pa (Śatasahāsrikāpañcaviṃśatisāhasrikāṣṭādaśasāhasrikāprajnā-pāramitābṛhaṭṭīkā) [The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines]. Toh 3808, Degé Tengyur vol. 93 (shes phyin, pha), fol. 1b–292b; also TPD 55: 645–1376. English translation in Sparham (2022).
Vimuktisena. 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 ’grel pa (Pañcaviṃśatisāhasrikāprajñāpāramitopdeśaśāstrābhisamayālaṃkāravṛtti) [Commentary on the Ornament of Clear Realization: A Treatise of Instruction on the Transcendent Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 3787, Degé Tengyur, vol. 80 (shes phyin, ka), f. 14b–212a); also TPD 49: 33–530. Translated in Sparham (2006–2012).
Indigenous Tibetan Works
Jamgön Kongtrül (’jam mgon kong sprul). shes bya kun khyab mdzod [The Treasury of Knowledge]. Root verses contained in three-volume publication. Beijing: Mi rigs dpe skrun khang, 1982; Boudhnath: Padma Karpo Translation Committee edition, 2000 (photographic reproduction of the original four-volume Palpung xylograph, 1844). Translated, along with the auto-commentary, by the Kalu Rinpoche Translation Group in The Treasury of Knowledge series (TOK). Ithaca, NY: Snow Lion Publications, 1995 to 2012. Mentioned here are Kalu Rinpoche Translation Group 1995 (Book 1) and 1998 (Book 5); Ngawang Zangpo 2010 (Books 2, 3, and 4); Callahan 2007 (Book 6, Part 3); and Dorje 2012 (Book 6 Parts 1-2).
Kawa Paltsek (ka ba dpal brtsegs) and Namkhai Nyingpo (nam mkha’i snying po). ldan dkar ma (pho brang stod thang ldan dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 308 (sna tshogs, jo), f. 294b–310a; also TPD 116: 786–827.
Nordrang Orgyan (nor brang o rgyan). chos rnam kun btus. 3 vols. Beijing: Krung go’i bod rig pa dpe skrun khang, 2008.
Situ Paṇchen (si tu paṇ chen) or Situ Chökyi Jungné (si tu chos kyi ’byung gnas). sde dge’i bka’ ’gyur dkar chags. Degé Kangyur, vol. 103 (dkar chags, lak+S+mI and shrI), Toh 4568; also Chengdu: Sichuan Mi rigs dpe skrun khang, 1989.
Various, bye brag tu rtogs par byed pa (Mahāvyutpatti). Toh 4346, Degé Tengyur vol. 306 (sna tshogs, co), f. 1b–131a; also TPD 115: 3–254. Sakaki, Ryozaburo, ed. (1916–25); reprint, 1965.
Zhang Yisun et al. bod rgya tshig mdzod chen mo. 3 vols. Subsequently reprinted in 2 vols. and 1 vol. Beijing: Mi rigs dpe skrun khang, 1985. Translated in Nyima and Dorje 2001 (vol. 1).
Secondary Literature
Apte, Vaman Shivram. The Practical Sanskrit-English Dictionary. 3rd edition. Delhi: Motilal Banarsidass, 1965.
Bodhi, Bhikkhu, trans. The Sūtra on the All-Embracing Net of Views. Kandy: Buddhist Publication Society, 1978.
Boin-Webb, Sara, trans. Abhidharmasamuccaya: The Compendium of the Higher Teaching (Philosophy). By Asanga. From the French translation by Walpola Rahula. Fremont, CA: Asian Humanities Press, 2001.
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