The Candragarbha Perfection of Wisdom
Toh 27
Degé Kangyur, vol. 34 (shes rab sna tshog, ka), folios 176.b–177.b
Imprint
Translated by the Indo-Tibetan Studies Translation Group, Visva-Bharati,
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2023
Current version v 1.0.5 (2023)
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Table of Contents
Summary
The Candragarbha Perfection of Wisdom is a condensed prajñāpāramitā sūtra that takes the form of a dialogue between the Buddha and the bodhisattva Candragarbha. In response to Candragarbha’s question about how bodhisattvas should train themselves in the perfection of wisdom, the Buddha declares that the perfection of wisdom lies in the understanding that all phenomena are devoid of entities, using the analogy of the moon to clarify the meaning of this declaration. Candragarbha then asks the Buddha how many kinds of perfection of wisdom exist for bodhisattvas. The Buddha answers by describing two types of perfection of wisdom, “contaminated” and “uncontaminated,” and he elucidates the nature of the perfection of wisdom with reference to the ultimate nature of all phenomena. At the end of this discourse, the Buddha presents a mantra of the perfection of wisdom, followed by a summary verse.
Acknowledgements
Translated by the Indo-Tibetan Studies Translation Group, Visva-Bharati, under the guidance of Ven. Geshe Dakpa Kalsang. The translation was produced by Prof. Sanjib Kumar Das, who also served as project manager and editor. Ritiman Das proofread the first English draft.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
Introduction
The Candragarbha Perfection of Wisdom is a condensed prajñāpāramitā sūtra that takes the form of a dialogue between the Buddha and the bodhisattva Candragarbha. At the outset, Candragarbha asks the Buddha how bodhisattvas should train themselves in the perfection of wisdom. In response, the Buddha declares that the perfection of wisdom lies in the understanding that all phenomena are devoid of entities. The Buddha uses the analogy of the moon to clarify the meaning of this declaration. Candragarbha then asks the Buddha how many kinds of perfection of wisdom exist for bodhisattvas. The Buddha answers by describing two types of perfection of wisdom, “contaminated” and “uncontaminated.” Furthermore, he elucidates the nature of the perfection of wisdom with reference to the ultimate nature of all phenomena. At the end of this discourse, the Buddha presents a mantra of the perfection of wisdom, followed by a summary verse.
The Candragarbha Perfection of Wisdom is one of five short prajñāpāramitā sūtras that are each named for the bodhisattva who is the Buddha’s interlocutor. The bodhisattva for whom the present sūtra is named, Candragarbha, may be the bodhisattva Candragarbha listed as one of the bodhisattvas present in the assembly in The Perfection of Wisdom in One Hundred Thousand Lines (Toh 8),1 The Perfection of Wisdom in Twenty-Five Thousand Lines (Toh 9),2 and The Perfection of Wisdom in Ten Thousand Lines (Toh 11).3 Although he does not feature as one of the Buddha’s interlocutors in those sūtras, the present sūtra might nevertheless be seen as a concise summary of them. It partly resembles another summary of the long prajñāpāramitā sūtras—The Heart of the Perfection of Wisdom (Toh 21).4 In both cases, the discourse summarizes the meaning of the perfection of wisdom in response to a question about how bodhisattvas should train in it.5 Both also culminate in the revelation of a “mantra of the perfection of wisdom” (Tib. shes rab kyi pha rol tu phyin pa’i sngags).6
The Candragarbha Perfection of Wisdom has no colophon, and it is not found in either of the Tibetan imperial catalogs. There is no surviving Sanskrit witness, and it does not appear that the sūtra was ever translated into Chinese. There also do not appear to be any references to or citations of the sūtra in the commentarial literature. Unfortunately, then, there is nothing that can be said about the sūtra’s provenance or about its transmission and translation in Tibet. It was translated into English with the other condensed prajñāpāramitā sūtras by Edward Conze, who assumes that it dates from the “Tantric period,” after 750 ᴄᴇ.7 A contemporary translation into Chinese was published by the Kumarajiva Project in 2020.8 The present translation is based on the version found in the Degé Kangyur, with reference to the variants recorded in the Comparative Edition (Tib. dpe bsdur ma) and to the version found in the Stok Palace Kangyur.
Text Body
The Candragarbha Perfection of Wisdom
The Translation
Homage to all buddhas and bodhisattvas!
Thus did I hear at one time. The Blessed One was residing on Vulture Peak in Rājagṛha together with an immeasurable and incalculable saṅgha of monks and a great many bodhisattvas.
Then the bodhisattva great being Candragarbha, who was in the assembly, [F.177.a] got up from his seat and asked the Blessed One, “How, Blessed One, should bodhisattvas train in the perfection of wisdom?”
The Blessed One replied, “Candragarbha, that all phenomena are devoid of entities is the perfection of wisdom. As an analogy, although the disk of the moon is without conceptualization, it encircles the four continents and dispels darkness. Similarly, although bodhisattva great beings who practice the perfection of wisdom are without conceptualization, they encircle those with9 the four distorted views with compassion and naturally dispel defilements because of nonconceptualization.”
“Blessed One, how many perfections of wisdom of bodhisattvas are there?” asked Candragarbha.
“Son of a good family,” replied the Blessed One, “there are two types of the bodhisattvas’ perfections of wisdom: contaminated and uncontaminated.
“Son of a good family, contaminated wisdom refers to the conceptualization of grasped objects and grasping subjects in the context of the stage of devoted conduct—contaminated perfection of wisdom abandons that.10
“Son of a good family, uncontaminated perfection of wisdom refers to the nonconceptual gnosis of the path of seeing. That gnosis is nonconceptual because it is devoid of all conceptualization.
“Son of a good family, it is the perfection of wisdom because it does not abide in any extreme of near or far shore. As for wisdom, since everything11 from form up to all-aspect omniscience is without inherent existence, the perfection of wisdom should be known to be without inherent existence. Phenomena such as form and so on should be known to be unapprehended in the three times, neither bound nor freed.
“Son of a good family, since all phenomena are equal, the perfection of wisdom is equal. Since all phenomena [F.177.b] are without cessation, the perfection of wisdom is without cessation. Since all phenomena are without signs, the perfection of wisdom is without signs. Since all phenomena are without arising, the perfection of wisdom is without arising. Since all phenomena are without annihilation, the perfection of wisdom is without annihilation. Since all phenomena are without coming, the perfection of wisdom is without coming. Since all phenomena are without going, the perfection of wisdom is without going. Since all phenomena are without permanence, the perfection of wisdom is without permanence. Since all phenomena are without difference, the perfection of wisdom is without difference. Since all phenomena are one, the perfection of wisdom is one. Since all phenomena are the essential nature of nonentities, the perfection of wisdom is the essential nature of nonentities.
“In short, since it transcends a sign, existence, and nature, it is the perfection of wisdom. Therefore, there is the mantra of the perfection of wisdom:
tadyathā | oṃ prajñe prajñe mahāprajñe candraprajñe sarvaśāsakari svāhā
After the Blessed One had spoken, the bodhisattva Candragarbha, the entire assembly, and the world with its gods, humans, asuras, and gandharvas rejoiced and praised what the Blessed One had said.
This concludes the noble Great Vehicle sūtra “The Candragarbha Perfection of Wisdom.”
Notes
Bibliography
Tibetan Canonical Texts
’phags pa zla ba’i snying po shes rab kyi pha rol tu phyin pa theg pa chen po’i mdo (Āryacandragarbhaprajñāpāramitāmahāyānasūtra). Toh 27, Degé Kangyur vol. 34 (shes rab sna tshog, ka), folios 176.b–177.b.
’phags pa zla ba’i snying po shes rab kyi pha rol tu phyin pa theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur] krung go’i bod rig pa zhig ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 34, pp. 503–6.
’phags pa zla ba’i snying po shes rab kyi pha rol tu phyin pa theg pa chen po’i mdo. Stok Palace Kangyur vol. 51 (sna tshogs, ka), folios 280.b–282.a.
Secondary Texts
Conze, Edward (1973). Perfect Wisdom: The Short Prajñāpāramitā Texts. London: Luzac & Co., 1973.
———(1978). The Prajñāpāramitā Literature. Tokyo: The Reiyukai, 1978.
Dharmachakra Translation Committee, trans. The Heart of the Perfection of Wisdom, the Blessed Mother (Bhagavatīprajñāpāramitāhṛdaya, Toh 21). 84000: Translating the Words of the Buddha, 2022.
Padmakara Translation Group, trans. (2018) The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśasāhasrikāprajñāpāramitā, Toh 11). 84000: Translating the Words of the Buddha, 2018.
———(2023), trans. The Perfection of Wisdom in Twenty-five Thousand Lines (Pañcaviṃśatisāhasrikāprajñāpāramitā, Toh 9). 84000: Translating the Words of the Buddha, 2023.
Sparham, Gareth., trans. The Perfection of Wisdom in One Hundred Thousand Lines (Śatasāhasrikāprajñāpāramitā, Toh 8). 84000: Translating the Words of the Buddha, 2024.
Glossary
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all-aspect omniscience
- rnam pa thams cad mkhyen pa nyid
- རྣམ་པ་ཐམས་ཅད་མཁྱེན་པ་ཉིད།
- sarvākārajñāna AD
perfection of wisdom
- shes rab kyi pha rol tu phyin pa
- ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ།
- prajñāpāramitā AD
stage of devoted conduct
- mos pas spyod pa’i sa
- མོས་པས་སྤྱོད་པའི་ས།
- adhimukticaryābhūmi