The Transcendent Perfection of Wisdom in Ten Thousand Lines
Union
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)
Generated by 84000 Reading Room v2.26.1
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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
Union
Then, the venerable Śāradvatīputra asked the Blessed One, “Reverend Lord, how do great bodhisattva beings engage in union with the transcendent perfection of wisdom without fixation?”
The Blessed One replied to the venerable Śāradvatīputra as follows: “Śāradvatīputra, when great bodhisattva beings engage in union with the emptiness of physical forms they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of feelings, the emptiness of perceptions, the emptiness of formative predispositions, and the emptiness of consciousness, they are said to engage in union with the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, when great bodhisattva beings engage in union with the emptiness of the eyes, they are said to engage in union with the transcendent perfection of wisdom; [F.29.b] and likewise, when they engage in union with the emptiness of the ears, nose, tongue, body, and mental faculty, they are said to engage in union with the transcendent perfection of wisdom.
“Similarly, when they engage in union with the emptiness of sights, they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of sounds, odors, tastes, tangibles, and mental phenomena, they are said to engage in union with the transcendent perfection of wisdom.
“Similarly, when they engage in union with the emptiness of the sensory element of the eyes, they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of the sensory element of sights, and the sensory element of visual consciousness; or with the emptiness of the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness; or with the emptiness of the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness; or with the emptiness of the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness; or with the emptiness of the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness; or with the emptiness of the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness—[in the case of all these sensory elements], they are said to engage in union with the transcendent perfection of wisdom.
“Similarly, when they engage in union with emptiness of suffering, they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of the origin of suffering, the emptiness of the cessation of suffering, and the emptiness of the path that leads to the cessation of suffering, they are said to engage in union with the transcendent perfection of wisdom.
“Similarly, when they engage in union with the emptiness of fundamental ignorance, they are said to engage in union with the transcendent perfection of wisdom; and likewise, when they engage in union with the emptiness of formative predispositions, the emptiness of consciousness, the emptiness of name and form, the emptiness of the sense fields, the emptiness of sensory contact, the emptiness of sensation, the emptiness of craving, the emptiness of grasping, the emptiness of the rebirth process, the emptiness of actual birth, and the emptiness of aging and death—[in the case of all these links of dependent origination], they are said to engage in union with the transcendent perfection of wisdom.
“Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom accordingly and engage in union with the [aspects of] emptiness [F.30.a] are said to engage in union with the transcendent perfection of wisdom.
“Those who engage in union with the transcendent perfection of wisdom through the [aforementioned aspects of] emptiness do not consider whether or not they engage in union with physical forms, and likewise, they do not consider whether or not they engage in union with feelings, perceptions, formative predispositions, and consciousness.
“Similarly, they do not consider whether or not they engage in union with the eyes, and likewise they do not consider whether or not they engage in union with the ears, nose, tongue, body, and the mental faculty.
“Similarly, they do not consider whether or not they engage in union with sights; and likewise, they do not consider whether or not they engage in union with sounds, odors, tastes, tangibles, and mental phenomena.
“Similarly, they do not consider whether or not they engage in union with the sensory element of the eyes; and likewise, they do not consider whether or not they engage in union with the sensory element of the eyes, the sensory element of sights and the sensory element of visual consciousness; or the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness; or the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness; or the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness; or the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness; or the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness.
“Similarly, they do not consider whether or not they engage in union with suffering; and likewise, they do not consider whether or not they engage in union with the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering.
“Similarly, they do not consider whether or not they engage in union with fundamental ignorance, [F.30.b] and likewise they do not consider whether or not they engage in union with formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, rebirth process, actual birth, and aging and death.
“Śāradvatīputra, when great bodhisattva beings engage in union accordingly, they are said to engage in union with the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, great bodhisattva beings who engage in union with the transcendent perfection of wisdom do not consider whether physical forms are permanent or impermanent; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are permanent or impermanent.
“They do not consider whether physical forms are imbued with happiness or suffering; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are imbued with happiness or suffering. They do not consider whether physical forms constitute a self or a non-self; likewise, they do not consider whether feelings, perceptions, predispositions, and consciousness constitute a self or a non-self.
“They do not consider whether physical forms are empty or not empty; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are empty or not empty. They do not consider whether physical forms are with signs or signless; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are with signs or signless. They do not consider whether physical forms have aspirations or are without aspirations; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness have aspirations [F.31.a] or are without aspirations.
“They do not consider whether physical forms are calm or not calm; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are calm or not calm. They do not consider whether physical forms are void or not; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are void or not. They do not consider whether physical forms are afflicted or purified; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are afflicted or purified. They do not consider whether physical forms arise or cease; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness arise or cease. They do not consider whether physical forms are entities or non-entities; likewise, they do not consider whether feelings, perceptions, formative predispositions, and consciousness are entities or non-entities.
“They do not consider whether the eyes are permanent or impermanent; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are permanent or impermanent. They do not consider whether the eyes are imbued with happiness or suffering; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are imbued with happiness or suffering. They do not consider whether the eyes constitute a self or a non-self; [F.31.b] likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty constitute a self or a non-self. They do not consider whether the eyes are empty or not empty; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are empty or not empty. They do not consider whether the eyes are with signs or signless; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are with signs or signless. They do not consider whether the eyes have aspirations or are without aspirations; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty have aspirations or are without aspirations. They do not consider whether the eyes are calm or not calm; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are calm or not calm. They do not consider whether the eyes are void or not; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are void or not. They do not consider whether the eyes are afflicted or purified; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are afflicted or purified. They do not consider whether the eyes arise or cease; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty arise or cease. They do not consider whether the eyes are entities or non-entities; likewise, they do not consider whether the ears, nose, tongue, body, and mental faculty are entities or non-entities.[F.32.a]
“They do not consider whether sights are permanent or impermanent, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are imbued with happiness or suffering, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights constitute a self or a non-self, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are empty or not empty, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are with signs or signless, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights have aspirations or are without aspirations, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are calm or not calm, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are void or not, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are afflicted or purified, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights arise or cease, and the same goes for [the other sense objects], up to and including mental phenomena. They do not consider whether sights are entities or non-entities, and the same goes for [the other sense objects], up to and including mental phenomena.
“This same refrain should also be applied to the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness. With regard to these and [all the other sensory elements], up to and including the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness, they do not consider whether these are permanent or impermanent, imbued with happiness or suffering, [F.32.b] a self or not a self, empty or not empty, with signs or signless, having aspirations or lacking aspirations, calm or not calm, void or not, afflicted or purified, arising or ceasing, and entities or non-entities.
“Similarly, they do not consider whether the noble truths are permanent or impermanent, and so on, as described above.
“Similarly, they do not consider whether fundamental ignorance is permanent or impermanent, and the same goes for [all the other links of dependent origination] up to and including aging and death. In all such cases, the same refrain should be extensively applied, exactly as indicated above with respect to the psycho-physical aggregates.
“Moreover, Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom enter into emptiness with respect to the intrinsic defining characteristics of all phenomena, and having entered therein, they neither associate anything with nor disassociate anything from physical forms. Similarly, they neither associate anything with nor disassociate anything from feelings, perceptions, formative predispositions, and consciousness. They neither associate physical forms with the limit of past time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time. Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with the limit of past time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time. Similarly, they neither associate physical forms with the limit of future time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of future time. Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with the limit of future time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of future time. [F.33.a] They neither associate physical forms with present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of present events. Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of present events.
“Moreover, Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom neither associate the eyes with the limit of past time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time. Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with the limit of past time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time. Similarly, they neither associate the eyes with the limit of future time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of future time. Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with the limit of future time, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of future time. They neither associate the eyes with present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of present events. Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of present events. Just as this applies to the inner sense fields, so it is with the outer sense fields.
“Similarly, they neither associate the sensory element of the eyes with the limit of past time, nor do they disassociate it therefrom; likewise, they neither associate it with the limit of future time or present events, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of the limit of past time, the limit of future time, and present events. Similarly, they neither associate the sensory element of sights and the sensory element of visual consciousness; the sensory element of the ears, the sensory element of sounds, [F.33.b] and the sensory element of auditory consciousness; the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness; the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness; the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness; or the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness with the limit of past time, the limit of future time, and present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time, the limit of future time, and present events.
“This same refrain should also be applied extensively to the noble truths, exactly as before. Similarly, it should be applied to [the links of dependent origination] from fundamental ignorance to aging and death. They neither associate [such links] with the limit of past time, the limit of future time, and present events, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the limit of past time, the limit of future time, and present events. Śāradvatīputra, great bodhisattva beings who engage in union accordingly are said to engage in union with the transcendent perfection of wisdom.[B4]
“Moreover, Śāradvatīputra, great bodhisattva beings who persevere in the transcendent perfection of wisdom neither associate physical forms with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of physical forms. Similarly, they neither associate feelings, perceptions, formative predispositions, and consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of consciousness [and the aforementioned aggregates].
“Similarly, they neither associate the eyes with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the eyes. Similarly, they neither associate the ears, the nose, the tongue, the body, and the mental faculty with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of the mental faculty [and the aforementioned sense organs]. Similarly, [F.34.a] they neither associate sights with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of sights. Similarly, they neither associate sounds, odors, tastes, tangibles, and mental phenomena with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider the nature of mental phenomena [and the aforementioned sense objects]. Similarly, they neither associate the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of visual consciousness. Similarly, they neither associate the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of auditory consciousness. Similarly, they neither associate the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of olfactory consciousness. Similarly, they neither associate the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of gustatory consciousness. Similarly, they neither associate the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of tactile consciousness. Similarly, they neither associate the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness with omniscience, nor do they disassociate them therefrom. If you ask why, it is because they do not consider [the nature of these sensory elements], up to and including the sensory element of mental consciousness. [F.34.b]
“Similarly, they neither associate the truth of suffering with omniscience, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of the truth of suffering. Similarly, they neither associate the truth of the origin of suffering with omniscience, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of the truth of the origin of suffering. Similarly, they neither associate the truth of the cessation of suffering with omniscience, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of the truth of the cessation of suffering. Similarly, they neither associate the truth of the path with omniscience, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of the truth of the path.
“Similarly, they neither associate fundamental ignorance with omniscience, nor do they disassociate it therefrom. If you ask why, it is because they do not consider the nature of fundamental ignorance. Similarly, they neither associate [the other links of dependent origination], up to and including aging and death, with omniscience, nor do they disassociate them therefrom, and so on. If you ask why, it is because they do not consider the nature of [these links of dependent origination], up to and including aging and death. Śāradvatīputra, great bodhisattva beings who engage in union accordingly are said to engage in union with the transcendent perfection of wisdom.
“Moreover, Śāradvatīputra, great bodhisattva beings who engage in union with the transcendent perfection of wisdom do not consider whether physical forms are connected with feelings. They do not consider whether feelings are connected with perceptions. They do not consider whether perceptions are connected with formative predispositions. They do not consider whether formative predispositions are connected with consciousness. If you ask why, it is because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon. Similarly, [F.35.a] they do not consider whether the eyes are connected with the ears. They do not consider whether the ears are connected with the nose. They do not consider whether the nose is connected with the tongue. They do not consider whether the tongue is connected with the body. They do not consider whether the body is connected with the mental faculty. If you ask why, it is because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon. Similarly, they do not consider whether sights are connected with sounds. Similarly, they do not consider whether sounds are connected with odors. They do not consider whether odors are connected with tastes. They do not consider whether tastes are connected with tangibles. They do not consider whether tangibles are connected with mental phenomena. If you ask why, it is because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon.
“The same refrain should also be extensively applied to the sensory elements, exactly as has been indicated here in the context of the psycho-physical aggregates.
“Similarly, they do not consider whether the truth of suffering is connected with the truth of the origin of suffering. They do not consider whether the truth of the origin of suffering is connected with the truth of the cessation of suffering. They do not consider whether the truth of the cessation of suffering is connected with the truth of the path. If you ask why, it is because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon.
“Similarly, they do not consider whether fundamental ignorance is connected with formative predispositions, and so on, up to and including [the link of] aging and death. [F.35.b] If you ask why, it is because, owing to the emptiness of inherent existence, there is no phenomenon that is connected with any [other] phenomenon.
“Śāradvatīputra, the emptiness of physical forms is not physical forms. Similarly, the emptiness of feelings, perceptions, formative predispositions, and consciousness is not consciousness and the [aforementioned aggregates]. Śāradvatīputra, the emptiness of physical forms does not generate physical forms. Similarly, the emptiness of feelings does not generate feelings. The emptiness of perceptions does not generate perceptions. The emptiness of formative predispositions does not generate formative predispositions. The emptiness of consciousness does not generate consciousness.
“Similarly, the emptiness of the eyes is not the eyes. Similarly, the emptiness of the ears, nose, tongue, body, and mental faculty is not the mental faculty and the [aforementioned sense organs]. Similarly, the emptiness of sights is not sights. Similarly, the emptiness of sounds, odors, tastes, tangibles, and mental phenomena is not mental phenomena and the [aforementioned sense objects]. Similarly, the emptiness of the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness is not the sensory element of visual consciousness and the [aforementioned sensory elements]. Similarly, the emptiness of the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness is not the sensory element of auditory consciousness [and the aforementioned sensory elements]. Similarly, the emptiness of the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness is not the sensory element of olfactory consciousness and the [aforementioned sensory elements]. Similarly, the emptiness of the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness is not the sensory element of gustatory consciousness and the [aforementioned sensory elements]. Similarly, the emptiness of the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness is not the sensory element of tactile consciousness and the [aforementioned sensory elements]. Similarly, the emptiness of the sensory element of the mental faculty, [F.36.a] the sensory element of mental phenomena, and the sensory element of mental consciousness is not the sensory element of mental consciousness and the [aforementioned sensory elements].
“Similarly, the emptiness of the truth of suffering is not [the truth of] suffering. Similarly, the emptiness of the truth of the origin of suffering is not [the truth of] the origin of suffering. Similarly, the emptiness of the truth of the cessation of suffering is not [the truth of] the cessation of suffering. Similarly, the emptiness of the truth of the path is not [the truth of] the path. Similarly, the emptiness of fundamental ignorance is not fundamental ignorance, and so it is with [all the other links of dependent origination], up to and including aging and death, the emptiness of which is not aging and death.
“If you ask why, Śāradvatīputra, emptiness is not something other than physical forms; nor are physical forms something other than emptiness. The nature of physical forms is emptiness. Emptiness is physical forms. Similarly, emptiness is not something other than feelings, perceptions, formative predispositions, and consciousness; nor are consciousness [and so forth] something other than emptiness. The nature of consciousness is emptiness. Emptiness indeed is consciousness.149
“Similarly, emptiness is not something other than the eyes; nor are the eyes something other than emptiness. The nature of the eyes is emptiness. Emptiness is the eyes. Similarly, emptiness is not something other than the ears, the nose, the tongue, the body, and the mental faculty; nor are the mental faculty and the [aforementioned sense organs] something other than emptiness. The nature of the mental faculty is emptiness. Emptiness is the mental faculty.
“Similarly, emptiness is not something other than sights; nor are sights something other than emptiness. The nature of sights is emptiness. Emptiness is sights. Similarly, emptiness is not something other than sounds, odors, tastes, tangibles, and mental phenomena; nor are mental phenomena and the [aforementioned sense objects] something other than emptiness. The nature of mental phenomena is emptiness. [F.36.b] Emptiness is mental phenomena.
“Similarly, emptiness is not something other than the sensory element of the eyes; nor is the sensory element of the eyes something other than emptiness. The nature of the sensory element of the eyes is emptiness. Emptiness is the sensory element of the eyes. Similarly, emptiness is not something other than [the remaining sensory elements], up to and including the sensory element of mental consciousness; nor are [the sensory elements], up to and including the sensory element of mental consciousness, something other than emptiness. The nature of the sensory element of mental consciousness is emptiness; and, in the same vein, emptiness is the sensory element of mental consciousness and so forth.
“Similarly, emptiness is not something other than the noble truths. Nor are the noble truths something other than emptiness. The nature of the noble truths is emptiness. Emptiness is the noble truths.
“Similarly, emptiness is not something other than fundamental ignorance. Nor is fundamental ignorance something other than emptiness. The nature of fundamental ignorance is emptiness. Emptiness is fundamental ignorance; and so it is with [all the other links of dependent origination], up to and including aging and death. Emptiness is not something other than aging and death. Nor are aging and death something other than emptiness. The nature of aging and death is emptiness. Emptiness is aging and death.
“Śāradvatīputra, emptiness neither arises nor ceases. It is neither afflicted nor purified. It neither decreases nor increases. It is neither past, future, nor present. Therein there are no physical forms, no feelings, no perceptions, no formative predispositions, and no consciousness. Therein, there are no eyes, no ears, no nose, no tongue, no body, no mental faculty, no sights, no sounds, no odors, no tastes, no tangibles, and no mental phenomena.
“Therein, there is no sensory element of the eyes, no sensory element of sights, no sensory element of visual consciousness, [F.37.a] no sensory element of the ears, no sensory element of sounds, no sensory element of auditory consciousness, no sensory element of the nose, no sensory element of odors, no sensory element of olfactory consciousness, no sensory element of the tongue, no sensory element of tastes, no sensory element of gustatory consciousness, no sensory element of the body, no sensory element of tangibles, no sensory element of tactile consciousness, no sensory element of the mental faculty, no sensory element of mental phenomena, and no sensory element of mental consciousness.
“Therein there is no [truth of] suffering, no [truth of] the origin of suffering, no [truth of] the cessation of suffering, and no [truth of] the path.
“Therein, there is no fundamental ignorance, no cessation of fundamental ignorance, no formative predispositions, no cessation of formative predispositions, no consciousness, no cessation of consciousness, no name and form, no cessation of name and form, no six sense fields, no cessation of the six sense fields, no sensory contact, no cessation of sensory contact, no sensation, no cessation of sensation, no craving, no cessation of craving, no grasping, no cessation of grasping, no rebirth process, no cessation of rebirth process, no actual birth, no cessation of actual birth, no aging and death, and no cessation of aging and death.
“Therein, there is no attainment. There is no clear realization. Therein, there is no one entering the stream, no fruit of entering the stream, no one being tied to one more rebirth, no fruit of being tied to one more rebirth, no one who will no longer be subject to rebirth, no fruit of no longer being subject to rebirth, no arhatship, no fruit of arhatship, no individual enlightenment, and no pratyekabuddha. Therein, there is no attainment of completely perfect buddhahood, and no genuinely perfect enlightenment.
“Śāradvatīputra, great bodhisattva beings who practice the transcendent perfection of wisdom accordingly are said to engage in union. When they practice the transcendent perfection of wisdom accordingly, they do not consider whether or not they engage in union with the transcendent perfection of wisdom. [F.37.b] They do not consider whether or not they engage in union with the transcendent perfection of generosity, with the transcendent perfection of ethical discipline, with the transcendent perfection of tolerance, with the transcendent perfection of perseverance, or with the transcendent perfection of meditative concentration.
“Similarly, they do not consider whether or not they engage in union with the applications of mindfulness. In the same vein, they do not consider whether or not they engage in union with the noble eightfold path or [with all the other causal and fruitional attributes], up to and including the ten powers of the tathāgatas. In the same vein, they do not consider whether or not they engage in union with the eighteen distinct qualities of the buddhas or [with all other attainments], up to and including omniscience. Śāradvatīputra, it is for these reasons that great bodhisattva beings who engage in union with the transcendent perfection of wisdom are said to engage in union.
“Śāradvatīputra, great bodhisattva beings who engage in union with the transcendent perfection of wisdom are approaching omniscience. Commensurate with their approach to omniscience, they attain complete purity of the body, complete purity of speech, complete purity of mind, and complete purity of defining marks. Commensurate with their attainment of complete purity of the body, complete purity of speech, complete purity of mind, and complete purity of defining marks, they do not entertain thoughts of desire, and similarly, they do not entertain thoughts of hatred and delusion. They do not entertain thoughts of pride, pretentiousness, deceit, attachment, miserliness, envy, or all sorts of [mistaken] views. Since they do not entertain thoughts of desire, and similarly, they do not entertain [any other such thoughts], up to and including the plethora of [mistaken] views, they are never conceived within a mother’s womb, and they will invariably be born miraculously. Except in order to bring sentient beings to maturation, [F.38.a] they will never be born in the inferior realms. They will proceed from one field to another field. They will bring sentient beings to maturation, they will completely refine the fields, and they will never be separated from the lord buddhas until they attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.
“Consequently, Śāradvatīputra, great bodhisattva beings who wish to attain these enlightened attributes and advantages should engage in union in that manner, at all times, without abandoning their engagement with the transcendent perfection of wisdom. If you ask why, Śāradvatīputra, it is because this union of great bodhisattva beings, this union of emptiness, is supreme.
“Śāradvatīputra, this union whereby great bodhisattva beings practice the transcendent perfection of wisdom endures when all other engagements have been surpassed. Śāradvatīputra, great bodhisattva beings who maintain this union achieve the ten powers of the tathāgatas. They achieve the four assurances, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. Śāradvatīputra, great bodhisattva beings who maintain this union never entertain thoughts of miserliness. They never entertain thoughts of degenerate morality, thoughts of agitation, thoughts of indolence, thoughts of distraction, or thoughts of stupidity.”
Then the venerable Śāradvatīputra, the venerable Mahāmaudgalyāyana, the venerable Subhūti, the venerable Mahākāśyapa, the venerable Pūrṇamaitrāyaṇīputra, and in addition to them, a multitude of renowned fully ordained monks, as well as assemblies of great bodhisattva beings, laymen and laywomen, all addressed the Blessed One as follows: “Reverend Lord! [F.38.b] This transcendent perfection of great bodhisattva beings is great. Reverend Lord! This transcendent perfection of great bodhisattva beings is supreme among the vast transcendent perfections. It is the particularly sublime transcendent perfection. It is the most excellent transcendent perfection. It is the unsurpassed transcendent perfection. It is the highest transcendent perfection. Reverend Lord! This transcendent perfection of wisdom is equal to the unequaled transcendent perfection of great bodhisattva beings! Transcendent perfection is calm and peaceful. Transcendent perfection is empty of its own defining characteristics. Transcendent perfection is the emptiness of the essential nature of non-entities. Transcendent perfection is extensive in all enlightened attributes. Transcendent perfection is endowed with all enlightened attributes. Transcendent perfection is a state of uncrushability.
“Reverend Lord! Those who are supreme among great bodhisattva beings practice the transcendent perfection of wisdom. They bestow generosity that is equal to the unequaled. They perfect generosity that is equal to the unequaled. They perfect the transcendent perfection of generosity that is equal to the unequaled. They obtain a physical form that is equal to the unequaled, and they attain attributes that are equal to the unequaled, whereby they attain the unsurpassed, genuinely perfect enlightenment. In the same vein, just as it has been stated here in relation to the transcendent perfection of generosity, so it is with the other transcendent perfections, up to and including the transcendent perfection of wisdom.
“Reverend Lord! You, O Lord, also acquired the sacred doctrine that is equal to the unequaled though practicing this transcendent perfection of wisdom. Likewise, you acquired physical forms, feelings, perceptions, formative predispositions, and consciousness that are equal to the unequaled. Likewise, you turned the wheel of the sacred doctrine that is equal to the unequaled. The lord buddhas of the past also acquired their sacred doctrines that are equal to the unequaled, after practicing this transcendent perfection of wisdom, [F.39.a] and they turned the wheel of the sacred doctrine that is equal to the unequaled. Likewise, the lord buddhas of the future also will acquire their sacred doctrines that are equal to the unequaled after practicing this transcendent perfection of wisdom; and, in the same vein, they will turn the wheel of the sacred doctrine that is equal to the unequaled. Reverend Lord! Since this is the case, great bodhisattva beings who seek to transcend all phenomena should continue to engage in union with the transcendent perfection of wisdom.”
The Blessed One then addressed those great śrāvakas and those great bodhisattva beings as follows: “O wise ones! O children of enlightened heritage! It is so! It is so! O wise ones! O children of enlightened heritage! It is just as you have said! O wise ones! O children of enlightened heritage! Those great bodhisattva beings who continue to engage in union with the transcendent perfection of wisdom deserve the respect of the entire world with its gods, humans and antigods.”
This completes the fourth chapter from “The Transcendent Perfection of Wisdom in Ten Thousand Lines,” entitled “Union.”150
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
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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.
Brunnholzl, Karl. Gone Beyond (Volume One): The Prajñāpāramitā Sūtras, The Ornament of Clear Realization, and Its Commentaries in the Tibetan Kagyu Tradition. Ithaca, New York: Snow Lion Publications, 2010.
Burchardi, Anne, trans. The Teaching on the Great Compassion of the Tathāgata (Tathāgatamahākaruṇānirdeśa, Toh 147). 84000: Translating the Words of the Buddha, 2020.
Callahan, Elizabeth, trans. The Treasury of Knowledge (Book Six, Part Three): Frameworks of Buddhist Philosophy. By Jamgön Kongtrul. Ithaca, NY: Snow Lion Publications, 2007.
Cleary, Thomas, trans. The Flower Ornament Scripture. Boston and London: Shambhala, 1984.
Conze, Edward, trans. (1954). Abhisamayālaṅkāra. SOR 6. Rome: ISMEO.
———(1960) The Prajñāpāramitā Literature. New Delhi: Munishiram Manoharlal.
———trans. (1973). The Perfection of Wisdom in Eight Thousand Lines and Its Verse Summary. Bolinas, CA: Four Seasons Foundation.
———(1973) Materials for a Dictionary of The Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation.
———trans. (1975). The Large Sutra on Perfect Wisdom. Berkeley: University of California Press.
Davidson, Ronald. “Studies in Dhāraṇī Literature I: Revisiting the Meaning of the Term Dhāraṇī.” Journal of Indian Philosophy 37, no. 2 (April 2009): 97–147.
Dayal, Har. The Bodhisattva Doctrine in Buddhist Sanskrit Literature. London: Routledge & Kegan Paul, 1932. Reprinted Delhi: Motilal Banarsidass, 1970.
Dharmachakra Translation Committee, trans. (2013). The Play in Full (Lalitavistara). 84000: Translating the Words of the Buddha.
———trans. (2019). The Jewel Cloud (Ratnamegha, Toh 231). 84000: Translating the Words of the Buddha.