The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 1: The Context
Toh 8
Degé Kangyur, (’bum, ka), folios 1.b–394.a; (’bum, kha), folios 1.b–402.a; (’bum, ga), folios 1.b–394.a; (’bum, nga), folios 1.b–381.a; (’bum, ca), folios 1.b–395.a; (’bum, cha), folios 1.b–382.a; (’bum, ja), folios 1.b–398.a; (’bum, nya), folios 1.b–399.a; (’bum, ta), folios 1.b–384.a; (’bum, tha), folios 1.b–387.a; (’bum, da), folios 1.b–411.a; and (’bum, a), folios 1.b–395.a (vols. 14–25).
Imprint
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2024
Current version v 1.0.17 (2024)
Generated by 84000 Reading Room v2.26.1
This is a partial publication, only including completed chapters
84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.
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Table of Contents
Summary
The Perfection of Wisdom in One Hundred Thousand Lines is the longest of all the Prajñāpāramitā sūtras and fills no fewer than twelve volumes of the Degé Kangyur. Like the other two long sūtras, it is a detailed record of the teaching on the perfection of wisdom that the Buddha Śākyamuni gave on Vulture Peak in Rājagṛha, setting out all aspects of the path to enlightenment that bodhisattvas must know and put into practice, yet without taking them as having even the slightest true existence. Each point is emphasized by the exhaustive way that, in this version of the teaching, the Buddha repeats each of his many profound statements for every one of the items in the sets of dharmas that comprise deluded experience, the path, and the qualities of enlightenment.
The provisional version published here currently contains only the first thirteen chapters of the sūtra. Subsequent batches of chapters will be added as their translation and editing is completed.
Acknowledgements
The text was translated by Gareth Sparham, partly based on the translation of The Perfection of Wisdom in Twenty-Five Thousand Lines by the late Gyurme Dorje and the Padmakara Translation Group. Geshe Lobsang Gyaltsen, 80th Abbot of Drepung Gomang monastery, and Geshe Kalsang Damdul, former Director of the Institute of Buddhist Dialectics, kindly provided learned advice.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Nathaniel Rich and John Canti edited the translation, John Canti wrote the provisional introduction, and Ven. Konchog Norbu copyedited the text. Celso Wilkinson, André Rodrigues, and Sameer Dhingra were in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of those who offered leadership gifts to inaugurate our campaign, The Perfection of Wisdom for All. In chronological order of contributions received, these include:
Yan Xiu, Yan Li, Li Yifeng, and Wang Issa; Thirty, Twenty, Jamyang Sun, and Manju Sun; Anonymous; Ye Kong and family, Chen Hua, and Yizhen Kong; Wang Jing and family; Joseph Tse, Patricia Tse, and family; Zhou Tianyu, Chen Yiqin, Zhou Xun, Zhuo Yue, Chen Kun, Sheng Ye, and family, Zhao Xuan, Huang Feng, Lei Xia, Kamay Kan, Huang Xuan, Liu Xin Qi, Le Fei, Li Cui Zhi, Wang Shu Chang, Li Su Fang, Feng Bo Wen, Wang Zi Wen, Ye Wei Wei, Guo Wan Huai, and Zhang Nan; Ang Wei Khai and Ang Chui Jin; Jube, Sharma, Leo, Tong, Mike, Ming, Caiping, Lekka, Shanti, Nian Zu, Zi Yi, Dorje, Guang Zu, Kunga, and Zi Chao; Anonymous, Anonymous; An Zhang, Hannah Zhang, Lucas Zhang, and Aiden Zhang; Jinglan Chi and family; Anonymous; Dakki; Kelvin Lee and Doris Lim.
We also acknowledge and express our deep gratitude to the 6,145 donors who supported the translation and publication of this text through contributions made throughout the campaign period.
Text Body
Chapter 1: The Context
[V14] [F.1.b] [B1]
Thus did I hear at one time. The Blessed One was residing on Vulture Peak in Rājagṛha, with a large monastic gathering comprising some five thousand monks. All of them were arhats who had attained the cessation of contaminants, free of afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty elephants, their tasks accomplished, their work completed, their burdens relinquished, their own objectives fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated through perfect instruction,56 supreme in their perfection of all mental powers, with the exception of just one person—the venerable Ānanda, a trainee who had entered the stream. Also present were some five hundred nuns—Yaśodharā and Mahāprajāpatī and so on— [F.2.a] and a great many laymen and laywomen, all of whom had seen the Dharma.
There, too, were innumerable, inestimable bodhisattva great beings, all of whom had attained the dhāraṇīs and attained the meditative stabilities, acting in accord with emptiness, their perceptual range being one of signlessness, their aspirations free from deliberation. They had attained forbearance for the sameness of all phenomena, possessed inspired eloquence that was unimpeded, had comprehended the inexhaustible teachings according to their exact knowledge, and used miraculous displays through their great extrasensory powers.57 With their extrasensory powers never failing, and with engaging speech, without indolence but with perseverance, without regard for their bodies or their lives, their conduct unpretentious,58 without fawning, and without thoughts of ulterior fame, profit, or respect, free from self-interest they taught the Dharma. They had realized and integrated the sublime acceptance of the profound dharmas,59 had acquired the great fearlessnesses, were without discouragement, and they had gone completely beyond all the works of Māra. Having interrupted the continuity of karmic obscurations, they had overcome karma, the afflicted mental states, and hostile forces,60 and in the face of all challenges had remained undefeated. They were difficult for all śrāvakas and pratyekabuddhas to understand,61 and through their realization were skilled in analyzing and teaching the Dharma. They had energetically applied themselves to their aspirations over countless eons. Smiling and speaking first in welcome, their faces without frowns of anger, [F.2.b] with their sweet, gentle words they were skilled in addressing others in melodic verse. As their inspired eloquence flowed uninterrupted, they possessed the fearlessness that overwhelmed endless assemblies. They were skilled in emancipation by means of the transcendental knowledge from having taught for endless tens of millions of eons.62 They had comprehended that all phenomena are like an illusion, a mirage, a reflection of the moon in water, a dream, an echo, an optical aberration, empty space, a castle in the sky, a reflection,63 and a magical display. Without discouragement, they were skilled in comprehending the mental attitudes, subtle knowledge,64 conduct, and interests of all beings. Their attitude toward all beings was free of any animosity, and their tolerance was immense. They were skilled in the transcendental knowledge that brings the sameness of all phenomena to be understood, and because they were possessed of profound reality their depth was hard to estimate. They had fully attained power over their own minds, and they had entirely attained power over all phenomena. They were liberated from all karma, afflicted mental states, and obscurations of view. They were skilled in teaching in dependence on the audience,65 and had engaged in all the inexhaustible modes of dependent origination, were free from all views, latent impulses, and obsessions, and had abandoned all fetters. They were skilled in bringing peace from all actions and afflicted mental states,66 skilled in the