The Perfection of Wisdom in One Hundred Thousand Lines
Chapter 19
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 1.0.18 (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.
This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.
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 19
Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, it is so, it is so! The merit of those sons or daughters of good families will increase greatly. The increase in the merit of those sons or daughters of good families who commit this perfection of wisdom to writing, make it into a book, take it up, uphold it, recite it, master it, and focus their attention correctly on it, and in addition serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, is, because of that, immeasurable, incalculable, inconceivable, incomparable, and inestimable.
“If you ask why, Kauśika, it is because the all-aspect omniscience of the tathāgatas, arhats, perfectly complete buddhas has originated from [F.289.b] the perfection of wisdom; the perfection of meditative concentration has originated from the perfection of wisdom, the perfection of perseverance has originated from the perfection of wisdom, the perfection of tolerance has originated from the perfection of wisdom, the perfection of ethical discipline has originated from the perfection of wisdom, and the perfection of generosity has originated from the perfection of wisdom; the emptiness of internal phenomena has originated from the perfection of wisdom, the emptiness of external phenomena has originated from the perfection of wisdom, the emptiness of external and internal phenomena has originated from the perfection of wisdom, the emptiness of emptiness has originated from the perfection of wisdom, the emptiness of great extent has originated from the perfection of wisdom, the emptiness of ultimate reality has originated from the perfection of wisdom, the emptiness of conditioned phenomena has originated from the perfection of wisdom, the emptiness of unconditioned phenomena has originated from the perfection of wisdom, the emptiness of the unlimited has originated from the perfection of wisdom, the emptiness of that which has neither beginning nor end has originated from the perfection of wisdom, the emptiness of nonexclusion has originated from the perfection of wisdom, the emptiness of inherent nature has originated from the perfection of wisdom, the emptiness of all phenomena has originated from the perfection of wisdom, the emptiness of intrinsic defining characteristics has originated from the perfection of wisdom, the emptiness of that which cannot be apprehended has originated from the perfection of wisdom, the emptiness of nonentities [F.290.a] has originated from the perfection of wisdom, the emptiness of essential nature has originated from the perfection of wisdom, and the emptiness of an essential nature of nonentities has originated from the perfection of wisdom; the applications of mindfulness have originated from the perfection of wisdom, the correct exertions have originated from the perfection of wisdom, the supports for miraculous ability have originated from the perfection of wisdom, the faculties have originated from the perfection of wisdom, the powers have originated from the perfection of wisdom, the branches of enlightenment have originated from the perfection of wisdom, and the noble eightfold path has originated from the perfection of wisdom; the truths of the noble ones have originated from the perfection of wisdom, the meditative concentrations have originated from the perfection of wisdom, the immeasurable attitudes have originated from the perfection of wisdom, the formless absorptions have originated from the perfection of wisdom, the liberations have originated from the perfection of wisdom, the serial steps of meditative absorption have originated from the perfection of wisdom, the emptiness, signlessness, and wishlessness gateways to liberation have originated from the perfection of wisdom, the extrasensory powers have originated from the perfection of wisdom, the meditative stabilities have originated from the perfection of wisdom, and the dhāraṇī gateways have originated from the perfection of wisdom; the powers of the tathāgatas [F.290.b] have originated from the perfection of wisdom, the fearlessnesses have originated from the perfection of wisdom, the kinds of exact knowledge have originated from the perfection of wisdom, great loving kindness has originated from the perfection of wisdom, great compassion has originated from the perfection of wisdom, and the distinct qualities of the buddhas have originated from the perfection of wisdom; and the five eyes of the tathāgatas have originated from the perfection of wisdom, the maturation of beings has originated from the perfection of wisdom, and the refinement of a buddhafield has originated from the perfection of wisdom. Kauśika, knowledge of all the dharmas has originated from the perfection of wisdom, the knowledge of the aspects of the path has originated from the perfection of wisdom, and all-aspect omniscience has originated from the perfection of wisdom. Kauśika, the vehicle of the śrāvakas has originated from the perfection of wisdom, the vehicle of the pratyekabuddhas has originated from the perfection of wisdom, and the Great Vehicle has originated from the perfection of wisdom. Kauśika, unsurpassed, perfect, complete enlightenment has originated from the perfection of wisdom.
“Kauśika, so it is that the merit accrued earlier would come nowhere near even a hundredth part of the merit accrued if sons or daughters of good families commit this perfection of wisdom to writing, make it into a book, take it up, uphold it, recite it, master it, and focus their attention correctly on it, and serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, [F.291.a] and various musical instruments. It would come nowhere near even a thousandth part, a hundred thousandth part, a ten millionth part, a hundred ten millionth part, a thousand ten millionth part, or a hundred thousand ten millionth part—or any other number, fraction, calculation, or example. It would come nowhere near to any comparison.
“If you ask why, Kauśika, it is because for as long as this perfection of wisdom remains in Jambudvīpa, the precious jewel of the Buddha will not disappear, the precious jewel of the Dharma will not disappear, and the precious jewel of the Saṅgha will not disappear. For that long the path of the ten virtuous actions will appear in the world, the four meditative concentrations will appear in the world, the four immeasurable attitudes will appear in the world, the four formless absorptions will appear in the world, and the five extrasensory powers will appear in the world; the perfection of generosity will appear in the world, the perfection of ethical discipline will appear in the world, the perfection of tolerance will appear in the world, the perfection of perseverance will appear in the world, the perfection of meditative concentration will appear in the world, and the perfection of wisdom will appear in the world; the emptiness of internal phenomena will appear in the world, the emptiness of external phenomena will appear in the world, the emptiness of external and internal phenomena will appear in the world, the emptiness of emptiness will appear in the world, the emptiness of [F.291.b] great extent will appear in the world, the emptiness of ultimate reality will appear in the world, the emptiness of conditioned phenomena will appear in the world, the emptiness of unconditioned phenomena will appear in the world, the emptiness of the unlimited will appear in the world, the emptiness of that which has neither beginning nor end will appear in the world, the emptiness of nonexclusion will appear in the world, the emptiness of inherent nature will appear in the world, the emptiness of all phenomena will appear in the world, the emptiness of intrinsic defining characteristics will appear in the world, the emptiness of that which cannot be apprehended will appear in the world, the emptiness of nonentities will appear in the world, the emptiness of essential nature will appear in the world, and the emptiness of an essential nature of nonentities will appear in the world; the applications of mindfulness will appear in the world, the correct exertions will appear in the world, the supports for miraculous ability will appear in the world, the faculties will appear in the world, the powers will appear in the world, the branches of enlightenment will appear in the world, and the noble eightfold path will appear in the world; the truths of the noble ones will appear in the world, the meditative concentrations will appear in the world, the immeasurable attitudes will appear in the world, the formless absorptions will appear in the world, [F.292.a] the liberations will appear in the world, the nine serial steps of meditative absorption will appear in the world, the emptiness, signlessness, and wishlessness gateways to liberation will appear in the world, the extrasensory powers will appear in the world, the meditative stabilities will appear in the world, the dhāraṇī gateways will appear in the world, the powers of the tathāgatas will appear in the world, the fearlessnesses will appear in the world, the kinds of exact knowledge will appear in the world, great loving kindness will appear in the world, great compassion will appear in the world, and the eighteen distinct qualities of the buddhas will appear in the world; and knowledge of all the dharmas will appear in the world, the knowledge of the aspects of the path will appear in the world, and all-aspect omniscience will appear in the world. For that long great and lofty royal families will appear in the world, great and lofty priestly families will appear in the world, and great and lofty householder families will appear in the world; the gods of the Cāturmahārājika realm will appear in the world, the gods of the Trayastriṃśa realm will appear in the world, the gods of the Yāma realm will appear in the world, the gods of the Tuṣita realm will appear in the world, the gods of the Nirmāṇarati realm will appear in the world, and the gods of the Paranirmitavaśavartin realm will appear [F.292.b] in the world; the gods of the Brahmakāyika realm will appear in the world, the gods of the Brahmapurohita realm will appear in the world, the gods of the Brahmapārṣadya realm will appear in the world, and the gods of the Mahābrahmā realm will appear in the world; the gods of the Ābha realm will appear in the world, the gods of the Parīttābha realm will appear in the world, the gods of the Apramāṇābha realm will appear in the world, and the gods of the Ābhāsvara realm will appear in the world; the gods of the Śubha realm will appear in the world, the gods of the Parīttaśubha realm will appear in the world, the gods of the Apramāṇaśubha realm will appear in the world, and the gods of the Śubhakṛtsna realm will appear in the world; the gods of the Vṛha realm will appear in the world, the gods of the Parīttavṛha realm will appear in the world, the gods of the Apramāṇavṛha realm will appear in the world, and the gods of the Vṛhatphala realm will appear in the world; the gods of the Avṛha realm will appear in the world, the gods of the Atapa realm will appear in the world, the gods of the Sudṛśa realm will appear in the world, the gods of the Sudarśana realm will appear in the world, and the gods of the Akaniṣṭha realm will appear in the world; and those who have entered the stream will appear in the world, once-returners will appear in the world, non-returners will appear in the world, arhats will appear in the world, pratyekabuddhas will appear in the world, perfectly complete buddhas will appear in the world, and bodhisattva great beings will appear in the world. The transcendental knowledge [F.293.a] of the unsurpassed buddhas happens,712 the turning of the wheel of the Dharma happens, the maturation of beings happens, and the refinement of a buddhafield happens.”
Then Śakra, mighty lord of the gods, said to the gods of the Cāturmahārājika realm, the gods of the Trayastriṃśa realm, the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarati realm, and the gods of the Paranirmitavaśavartin realm; the gods of the Brahmakāyika realm, the gods of the Brahmapurohita realm, the gods of the Brahmapārṣadya realm, and the gods of the Mahābrahmā realm; the gods of the Ābha realm, the gods of the Parīttābha realm, the gods of the Apramāṇābha realm, and the gods of the Ābhāsvara realm; the gods of the Śubha realm, the gods of the Parīttaśubha realm, the gods of the Apramāṇaśubha realm, and the gods of the Śubhakṛtsna realm; the gods of the Vṛha realm, the gods of the Parīttavṛha realm, the gods of the Apramāṇavṛha realm, and the gods of the Vṛhatphala realm; the gods of the Avṛha realm, the gods of the Atapa realm, the gods of the Sudṛśa realm, the gods of the Sudarśana realm, and the gods of the Akaniṣṭha realm, as many as there were in this great billionfold world system, “Friends, you should take up this perfection of wisdom. Friends, you should uphold this perfection of wisdom. Friends, you should recite this perfection of wisdom. Friends, you should master this perfection of wisdom. Friends, you should focus your attention correctly on this perfection of wisdom.
“Friends, through taking up, upholding, reciting, mastering, and focusing attention correctly on this perfection of wisdom, [F.293.b] the continuum of the way of the Buddha will not be cut, the continuum of the way of the Dharma will not be cut, and the continuum of the way of the Saṅgha will not be cut. Friends, when the continuum of the way of the Buddha is not cut, the continuum of the way of the Dharma is not cut, and the continuum of the way of the Saṅgha is not cut, the perfection of generosity will appear in the world, the perfection of ethical discipline will appear in the world, the perfection of tolerance will appear in the world, the perfection of perseverance will appear in the world, the perfection of meditative concentration will appear in the world, and the perfection of wisdom will appear in the world; the emptiness of internal phenomena will appear in the world, the emptiness of external phenomena will appear in the world, the emptiness of external and internal phenomena will appear in the world, the emptiness of emptiness will appear in the world, the emptiness of great extent will appear in the world, the emptiness of ultimate reality will appear in the world, the emptiness of conditioned phenomena will appear in the world, the emptiness of unconditioned phenomena will appear in the world, the emptiness of the unlimited will appear in the world, the emptiness of that which has neither beginning nor end will appear in the world, the emptiness of nonexclusion will appear in the world, the emptiness of inherent nature will appear in the world, the emptiness of all phenomena will appear in the world, the emptiness of intrinsic defining characteristics will appear in the world, the emptiness of that which cannot be apprehended will appear in the world, the emptiness [F.294.a] of nonentities will appear in the world, the emptiness of essential nature will appear in the world, and the emptiness of an essential nature of nonentities will appear in the world; the applications of mindfulness will appear in the world, the correct exertions will appear in the world, the supports for miraculous ability will appear in the world, the faculties will appear in the world, the powers will appear in the world, the branches of enlightenment will appear in the world, and the noble eightfold path will appear in the world; the truths of the noble ones will appear in the world, the meditative concentrations will appear in the world, the immeasurable attitudes will appear in the world, the formless absorptions will appear in the world, the liberations will appear in the world, the serial steps of meditative absorption will appear in the world, the emptiness, signlessness, and wishlessness gateways to liberation will appear in the world, the extrasensory powers will appear in the world, the meditative stabilities will appear in the world, the dhāraṇī gateways will appear in the world, the powers of the tathāgatas will appear in the world, the fearlessnesses will appear in the world, the kinds of exact knowledge will appear in the world, great loving kindness will appear in the world, great compassion will appear in the world, and the eighteen distinct qualities [F.294.b] of the buddhas will appear in the world; and the conduct of the bodhisattvas will appear in the world, the fruit of having entered the stream will appear in the world, the fruit of once-returner will appear in the world, the fruit of non-returner will appear in the world, arhatship will appear in the world, individual enlightenment will appear in the world, and unsurpassed, perfect, complete enlightenment will appear in the world.”
Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, take up this perfection of wisdom, uphold it, recite it, and master it. Kauśika, focus your attention correctly on this perfection of wisdom. If you ask why, Kauśika, it is because when it occurs, as it habitually does, to the asuras to think, ‘We will fight the gods of the Trayastriṃśa. We will drive the gods of the Trayastriṃśa away from the border,’713 at that time you must contemplate this perfection of wisdom in your mind, and you must chant it by heart. You must focus your attention correctly on it and afterward, on account of that, those habitual thoughts of the asuras will fade and the arising of those minds will not recur or flourish.
“You, Kauśika, should chant by heart this perfection of wisdom even in the presence of those gods and goddesses who, at the time of death, see themselves being reborn in the lower realms. They will then be reborn in this same god realm owing to the root of the virtuous action of hearing the perfection of wisdom and owing to their belief in the perfection of wisdom. If you ask why, Kauśika, it is because such is the advantage of hearing this perfection of wisdom. [F.295.a] All those sons and daughters of good families, whoever they are, who hear this perfection of wisdom will, through that root of virtue, finally fully awaken to unsurpassed, perfect, complete enlightenment. If you ask why, Kauśika, it is because however many tathāgatas, arhats, perfectly complete buddhas of the past there were, along with their communities of śrāvakas, they all attained final nirvāṇa in the expanse of nirvāṇa where no aggregates are left behind, having trained in this perfection of wisdom; however many tathāgatas, arhats, perfectly complete buddhas of the future there will be, along with their communities of śrāvakas, they will all fully awaken to unsurpassed, perfect, complete enlightenment, having trained in this perfection of wisdom; and however many tathāgatas, arhats, perfectly complete buddhas at present there are residing and maintaining themselves in the world systems of the ten directions, along with their communities of śrāvakas, they all fully awaken to unsurpassed, perfect, complete enlightenment, having trained in this perfection of wisdom. If you ask why, Kauśika, it is because all the attributes on the side of enlightenment are gathered within the perfection of wisdom, whether they are the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, or the attributes of the buddhas.”
Śakra then said, “Blessed Lord, this, [F.295.b] the perfection of wisdom, is the great knowledge incantation. Blessed Lord, this, the perfection of wisdom, is the unsurpassed knowledge incantation. Blessed Lord, this, the perfection of wisdom, is the knowledge incantation equal to the unequaled. If you ask why, it is because, Blessed Lord, the perfection of wisdom is the eliminator of all nonvirtuous phenomena and the establisher of all virtuous phenomena.”
“Kauśika, it is so, it is so!” said the Blessed One. “Kauśika, it is because this perfection of wisdom is the great knowledge incantation. Kauśika, this, the perfection of wisdom, is the unsurpassed knowledge incantation. Kauśika, this, the perfection of wisdom, is the knowledge incantation equal to the unequaled.
“If you ask why, Kauśika, it is because however many tathāgatas, arhats, perfectly complete buddhas of the past there were, they fully awakened to unsurpassed, perfect, complete enlightenment relying on this same knowledge incantation; however many tathāgatas, arhats, perfectly complete buddhas of the future there will be, they will fully awaken to unsurpassed, perfect, complete enlightenment relying on this same knowledge incantation; and however many tathāgatas, arhats, perfectly complete buddhas of the present there are residing and maintaining themselves in the world systems of the ten directions, they are fully awakening to unsurpassed, perfect, complete enlightenment relying on this same knowledge incantation.
“If you ask why, Kauśika, it is because [F.296.a] when this knowledge incantation exists, the path of the ten virtuous actions exists in the world, the four meditative concentrations exist in the world, the four immeasurable attitudes exist in the world, the formless absorptions exist in the world, and the five extrasensory powers exist in the world; the perfection of generosity exists in the world, the perfection of ethical discipline exists in the world, the perfection of tolerance exists in the world, the perfection of perseverance exists in the world, the perfection of meditative concentration exists in the world, and the perfection of wisdom exists in the world; the emptiness of internal phenomena exists in the world, the emptiness of external phenomena exists in the world, the emptiness of external and internal phenomena exists in the world, the emptiness of emptiness exists in the world, the emptiness of great extent exists in the world, the emptiness of ultimate reality exists in the world, the emptiness of conditioned phenomena exists in the world, the emptiness of unconditioned phenomena exists in the world, the emptiness of the unlimited exists in the world, the emptiness of that which has neither beginning nor end exists in the world, the emptiness of nonexclusion exists in the world, the emptiness of inherent nature exists in the world, the emptiness of all phenomena exists in the world, the emptiness of intrinsic defining characteristics exists in the world, the emptiness of that which cannot be apprehended exists in the world, the emptiness of nonentities exists in the world, the emptiness of essential nature exists in the world, and the emptiness of an essential nature of nonentities exists in the world; the applications of mindfulness [F.296.b] exist in the world, the correct exertions exist in the world, the supports for miraculous ability exist in the world, the faculties exist in the world, the powers exist in the world, the branches of enlightenment exist in the world, and the noble eightfold path exists in the world; the truths of the noble ones exist in the world, the liberations exist in the world, the serial steps of meditative absorption exist in the world, the emptiness, signlessness, and wishlessness gateways to liberation exist in the world, the extrasensory powers exist in the world, the meditative stabilities exist in the world, the dhāraṇī gateways exist in the world, the powers of the tathāgatas exist in the world, the fearlessnesses exist in the world, the kinds of exact knowledge exist in the world, great loving kindness exists in the world, great compassion exists in the world, and the eighteen distinct qualities of the buddhas exist in the world; the realm of phenomena exists in the world, the very limit of reality exists in the world, the real nature exists in the world, the unmistaken real nature exists in the world, the one and only real nature exists in the world, the reality of phenomena exists in the world, the abiding nature of reality exists in the world, the maturity of phenomena exists in the world, the five eyes exist in the world, the fruit of having entered the stream exists in the world, the fruit of once-returner [F.297.a] exists in the world, the fruit of non-returner exists in the world, arhatship exists in the world, and individual enlightenment exists in the world; and knowledge of all the dharmas exists in the world, the knowledge of the aspects of the path exists in the world, and all-aspect omniscience exists in the world. [B22]
“Kauśika, when bodhisattvas exist, the path of the ten virtuous actions exists as a designation in the world, the four meditative concentrations exist as designations in the world, the four immeasurable attitudes exist as designations in the world, the four formless absorptions exist as designations in the world, and the five extrasensory powers exist as designations in the world; the perfection of generosity exists as a designation in the world, the perfection of ethical discipline exists as a designation in the world, the perfection of tolerance exists as a designation in the world, the perfection of perseverance exists as a designation in the world, the perfection of meditative concentration exists as a designation in the world, and the perfection of wisdom exists as a designation in the world; the emptiness of internal phenomena exists as a designation in the world, the emptiness of external phenomena exists as a designation in the world, the emptiness of external and internal phenomena exists as a designation in the world, the emptiness of emptiness exists as a designation in the world, the emptiness of great extent exists as a designation in the world, the emptiness of ultimate reality exists as a designation in the world, the emptiness of conditioned phenomena exists as a designation in [F.297.b] the world, the emptiness of unconditioned phenomena exists as a designation in the world, the emptiness of the unlimited exists as a designation in the world, the emptiness of that which has neither beginning nor end exists as a designation in the world, the emptiness of nonexclusion exists as a designation in the world, the emptiness of inherent nature exists as a designation in the world, the emptiness of all phenomena exists as a designation in the world, the emptiness of intrinsic defining characteristics exists as a designation in the world, the emptiness of that which cannot be apprehended exists as a designation in the world, the emptiness of nonentities exists as a designation in the world, the emptiness of essential nature exists as a designation in the world, and the emptiness of an essential nature of nonentities exists as a designation in the world; the applications of mindfulness exist as designations in the world, the correct exertions exist as designations in the world, the supports for miraculous ability exist as designations in the world, the faculties exist as designations in the world, the powers exist as designations in the world, the branches of enlightenment exist as designations in the world, and the noble eightfold path exists as a designation in the world; the truths of the noble ones exist as designations in the world, the liberations exist as designations in the world, the serial steps of meditative absorption exist as designations in the world, the emptiness, signlessness, and wishlessness gateways to liberation exist as designations in the world, the extrasensory powers exist as designations in the world, the meditative stabilities [F.298.a] exist as designations in the world, the dhāraṇī gateways exist as designations in the world, the powers of the tathāgatas exist as designations in the world, the fearlessnesses exist as designations in the world, the kinds of exact knowledge exist as designations in the world, great compassion exists as a designation in the world, and the distinct qualities of the buddhas exist as designations in the world; knowledge of all the dharmas exists as a designation in the world, the knowledge of the aspects of the path exists as a designation in the world, and all-aspect omniscience exists as a designation in the world; those who have entered the stream exist as a designation in the world, once-returners exist as a designation in the world, non-returners exist as a designation in the world, arhatship exists as a designation in the world, individual enlightenment exists as a designation in the world, and tathāgatas, arhats, perfectly complete buddhas exist as a designation in the world.
“Kauśika, just as when the orb of the moon exists, all the medicinal plants,714 the constellations, and the stars exist as designations in the world, in the same way, Kauśika, when the orb of the moon-like bodhisattva exists, all the medicinal plants of virtuous conduct, perfect conduct, the path of the ten virtuous actions, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the extrasensory powers, the perfections, the virtuous attributes on the side of enlightenment, emptiness, signlessness, and wishlessness, the truths of the noble ones, [F.298.b] the liberations, the serial steps of meditative absorption, the meditative stabilities, the dhāraṇī gateways, the ten powers, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas exist as designations. All the constellations and stars that are the trainees, those with no more training, the śrāvakas, and the pratyekabuddhas exist as designations, and the tathāgatas, arhats, perfectly complete buddhas also exist as a designation in the world. It is the bodhisattva great beings who reveal the mundane and supramundane doctrines to beings even at the times when the lord buddhas do not appear in the world.
“If you ask why, it is because the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the Great Vehicle have originated from bodhisattvas, and that skillful means with which those bodhisattva great beings are endowed, on account of which they practice the perfection of generosity, practice the perfection of ethical discipline, practice the perfection of tolerance, practice the perfection of perseverance, practice the perfection of meditative concentration, and practice the perfection of wisdom; practice the emptiness of internal phenomena, practice the emptiness of external phenomena, practice the emptiness of external and internal phenomena, practice the emptiness of emptiness, practice the emptiness of great extent, practice the emptiness of ultimate reality, practice the emptiness of conditioned phenomena, practice the emptiness of unconditioned phenomena, practice the emptiness of the unlimited, practice the emptiness of that which has neither beginning nor end, practice [F.299.a] the emptiness of nonexclusion, practice the emptiness of inherent nature, practice the emptiness of all phenomena, practice the emptiness of intrinsic defining characteristics, practice the emptiness of that which cannot be apprehended, practice the emptiness of nonentities, practice the emptiness of essential nature, and practice the emptiness of an essential nature of nonentities; practice the applications of mindfulness, practice the correct exertions, practice the supports for miraculous ability, practice the faculties, practice the powers, practice the branches of enlightenment, and practice the noble eightfold path; practice the truths of the noble ones, practice the eight liberations, practice the serial steps of meditative absorption, practice the emptiness, signlessness, and wishlessness gateways to liberation, practice the extrasensory powers, practice the meditative stabilities, practice the dhāraṇī gateways, practice the powers of the tathāgatas, practice the fearlessnesses, practice the kinds of exact knowledge, practice great compassion, and practice the eighteen distinct qualities of the buddhas; do not fall to the level of the śrāvakas and do not actualize the level of the pratyekabuddhas; bring beings to maturation and refine a buddhafield; and embrace [F.299.b] the perfect life, embrace being the perfect being, embrace having the perfect buddhafield, embrace being the perfect bodhisattva, and subsequently attain all-aspect omniscience––one should know that that skillful means, too, has originated from the perfection of wisdom.
“Moreover, Kauśika, sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will also be endowed with these good qualities of the present life and these good qualities of other lives.”
Śakra then asked, “Blessed Lord, what are the good qualities of the present life with which those sons or daughters of good families will be endowed, who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom?”
“Kauśika,” said the Blessed One, “those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will not, unless it is the maturation of a past action, die from poisoning, will not die from weapons, will not die in fire, will not die in water, up to will not die from the one hundred and one diseases. In place of the afflictions that royalty and ministers might subject them to, if sons or daughters of good families go to the royal palace while chanting this perfection of wisdom by heart, [F.300.a] those seeking an opportunity to inflict harm on them will find no opportunity to inflict harm. The princes and the king’s chief ministers will consider it is worth asking them to speak and worth conversing with them and will think they are worth pleasing. If you ask why, it is because they think that way on account of the brilliance and power of this very perfection of wisdom. If sons or daughters of good families go to the royal palace while chanting this perfection of wisdom by heart, those princes and the king’s chief ministers will think they should use pleasing words when asking them to speak and when conversing with them, and will think they should welcome them with pleasure. If you ask why, Kauśika, it is because those sons or daughters of good families have been attentive to the mind that feels loving kindness, the mind that feels compassion, the mind that feels empathetic joy, and the mind that has an equanimity toward all beings. Kauśika, these are the good qualities of the present life with which those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will be endowed.
“Kauśika, if you ask what are the good qualities of other lives with which they will be endowed, they are these: they will never be separated from the path of the ten virtuous actions, and they will never be separated from the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the six perfections, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path, or the truths [F.300.b] of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas.
“Except when governed by the aspiration to bring beings to maturity, they will never be born in the hells, never be born in the animal realm, and never be born in the world of Yama. They will never have defective limbs, never be born in an impoverished family, and never be born in a family of reed-workers, or in a family of pulkasas,715 blacksmiths, sweepers, butchers, pig slaughterers, or outcastes. They will always and without interruption be endowed with the thirty-two major marks of a great person. They will be reborn miraculously in those world systems where the lord buddhas are residing and maintaining themselves, which is to say, they will never be separated from the extrasensory powers of the bodhisattvas. They will proceed from buddhafield to buddhafield at will to see the lord buddhas, pay homage to them, venerate them, and listen to the Dharma, which is to say, they will proceed from buddhafield to buddhafield, bringing beings to maturity and [F.301.a] refining a buddhafield as well.
“Kauśika, so it is that those sons or daughters of good families who want these good qualities to be perfected should take up, should uphold, should recite, should master, and should focus their attention correctly on this perfection of wisdom and not be separated from the mind of all-aspect omniscience. Until they fully awaken to unsurpassed, perfect, complete enlightenment, they will be endowed with the good qualities of this life and those good qualities of other lives.”
This completes the nineteenth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”
Abbreviations
| Bṭ1 | Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [Bṛhaṭṭīkā]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na, pa). |
|---|---|
| Bṭ3 | Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśa-sāhasrikāprajñāpāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. Degé Tengyur vol. 93 (shes phyin, pha), folios 1b–292b. |
| C | Choné (co ne) Kangyur and Tengyur. |
| D | Degé (sde dge) Kangyur and Tengyur. |
| Edg | Edgerton, Franklin. Buddhist Hybrid Sanskrit Dictionary. New Haven, 1953. |
| Eight Thousand | Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, Calif.: Four Seasons Foundation, 1973. |
| Ghoṣa | Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. Asiatic Society of Bengal. Calcutta, 1902–14. |
| Gilgit | Gilgit Buddhist Manuscripts (revised and enlarged compact facsimile edition). Vol. 1. by Raghu Vira and Lokesh Chandra. Bibliotheca Indo-Buddhica Series No. 150. Delhi 110007: Sri Satguru Publications, a division of Indian Books Center, 1995. |
| K | Peking (pe cing) 1684/1692 Kangyur |
| LSPW | Conze, Edward. The Large Sutra on Perfection Wisdom. Berkeley and Los Angeles, California: University of California Press, 1975. First paperback printing, 1984. |
| MDPL | Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973. |
| MW | Monier-Williams, Monier. A Sanskrit-English dictionary: Etymologically and Philologically Arranged with Special Reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899. |
| Mppś | Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV and V: Publications de l’Institut Orientaliste de Louvain, 2, 12 and 24. Louvain: Institut Orientaliste, 1970, 1976 and 1980. |
| Mppś English | Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey Nova Scotia, 2001. English translation of Étienne Lamotte (1949–80). |
| Mvy | Mahāvyutpatti (bye brag tu rtogs par byed pa chen po. Toh. 4346, Degé Tengyur vol. 306 (bstan bcos sna tshogs, co), folios 1b-131a. |
| N | Narthang (snar thang) Kangyur and Tengyur. |
| PSP | Pañcaviṃśatisāhasrikā Prajñāpāramitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available online (input by Klaus Wille, Göttingen) at GRETIL. |
| S | Stok Palace (stog pho brang bris ma) Kangyur. |
| Skt | Sanskrit. |
| Tib | Tibetan. |
| Toh | Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons. (bkaḥ-ḥgyur and bstan-ḥgyur). Edited by Ui, Hakuju; Suzuki, Munetada; Kanakura, Yenshō; and Taka, Tōkan. Tohoku Imperial University, Sendai, 1934. |
| Z | Zacchetti, Stefano. In Praise of the Light. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005. |
| le’u brgyad ma | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Haribhadra’s “Eight Chapters”]. Toh 3790, vols. 82–84 (shes phyin, ga, nga, ca). Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib. vol. letter in italics, followed by the folio and line number. |
| ŚsP | Śatasāhasrikāprajñaparamitā. Edited by Takayasu Kimura. Tokyo: Sankibo Busshorin 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available online (input by Klaus Wille, Göttingen) at GRETIL. |
Bibliography
Primary Sources in Tibetan and Sanskrit
shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8, Degé Kangyur vols. 14–25: (’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.
shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vols. 14–25.
Śatasāhasrikā prajñāpāramitā [The Perfection of Wisdom in One Hundred Thousand Lines]. Sanskrit texts based on Ghoṣa, Pratāpacandra, Çatasāhasrikā prajñāpāramitā: A Theological and Philosophical Discourse of Buddha With His Disciples in A Hundred Thousand Stanzas. Calcutta: Asiatic Society of Bengal, 1902–14 (chapters 1–12); and on Kimura, Takayasu, Śatasāhasrikā prajñāpāramitā, II/1–4, 4 vols. Tokyo: Sankibo Busshorin, 2009–14. Available as e-texts, Part I and Part II, on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
The Larger Prajñāpāramitā. Sanskrit edition (mostly according to the Gilgit manuscript GBM 175–675, folios 1–27) from Zacchetti, Stefano (2005). In Praise of the Light: A Critical Synoptic Edition with an Annotated Translation of Chapters 1-3 of Dharmarakṣa’s Guang zan jing, Being the Earliest Chinese Translation of the Larger Prajñāpāramitā. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
The Larger Prajñāpāramitā. Sanskrit edition (Gilgit manuscript folios 202.a.5–205.a.12, GBM 571.5–577.12) from Yoke Meei Choong, Zum Problem der Leerheit (śūnyatā) in der Prajñāpāramitā, Frankfurt: Europäische Hochschulschriften, Reihe 27, Bd. 97, 2006, pp. 109–33. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
Secondary References in Tibetan and Sanskrit
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (shes phyin, nyi khri, ka–a), folios ka.1.b–ga.381.a.
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vols. 26–28.
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines, the “eight-chapter” (le’u brgyad ma) Tengyur version]. Toh 3790, Degé Tengyur vols. 82–84 (shes phyin, ga–ca), folios ga.1.b–ca.342.a.
Pañcaviṃśatisāhasrikā prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Sanskrit text based on the edition by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1–1, 1–2), 1986 (2–3), 1990 (4), 1992 (5), 2006 (6–8). Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references: {Ki.}
Pañcaviṃśatisāhasrikā prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Dutt, Nalinaksha. Calcutta Oriental Series 28. London: Luzac, 1934. Reprint edition, Sri Satguru Publications, 1986. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references: {Dt.nn}
Pañcaviṃśatisāhasrikā prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Sanskrit text of the Anurādhapura fragment, based on the edition by Oskar von Hinüber, “Sieben Goldblätter einer Pañcaviṃśatisāhasrikā Prajñāpāramitā aus Anurādhapura,” in Nachrichten der Akademie der Wissenschaften in Göttingen, Phil.-Hist.Kl. 1983, pp. 189–207. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
Aṣṭasāhasrikā prajñāpāramitā [The Perfection of Wisdom in Eight Thousand Lines]. Sanskrit text based on the edition by P. L. Vaidya, in Buddhist Sanskrit Texts, vol. 4. Darbhanga: The Mithila Institute, 1960. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
Daṃṣṭrasena. shes rab kyi pha rol tu phyin pa ’bum pa rgya cher ’grel pa (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [“An Extensive Commentary on The Perfection of Wisdom in One Hundred Thousand Lines”], Toh 3807, Degé Tengyur vols. 91–92. Also in Tengyur Pedurma (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, vol. 54 (TPD 54), pp. 627–1439, and vol. 55, pp. 2–550.
Denkarma (ldan dkar ma; pho brang stod thang ldan dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
Alaksha Tendar (a lag sha bstan dar). shes rab snying po’i ’grel pa don gsal nor bu’i ’od. sku ’bum: sku ’bum byams pa gling. http://purl.bdrc.io/resource/W7303. [BDRC bdr:W7303]. For translation see Lopez 1988.
Butön (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod. In gsung ’bum/_rin chen grub/ zhol par ma/ ldi lir bskyar par brgyab pa/ [The Collected Works of Bu-ston: Edited by Lokesh Chandra from the Collections of Raghu Vira], vol. 24, pp. 633–1056. New Delhi: International Academy of Indian Culture, 1965–71.
Chomden Rigpai Raltri (bcom ldan rig pa’i ral gri). bstan pa rgyas pa rgyan gyi nyi ’od. BDRC MW1CZ1041 (scanned dbu med MS from Drépung) and MW00EGS1017426 (modern computerized version).
Dolpopa (dol po pa shes rab rgyal mtshan). ’bum rdzogs ldan lugs kyi bshad pa. Jo nang dpe tshogs 43. Beijing: mi rigs dpe skrun khang, 2014. http://purl.bdrc.io/resource/W8LS18973 . [BDRC bdr:W8LS18973].
Karma Chakmé (gnas mdo karma chags med). yum chen mo shes rab kyi pha rol tu phyin pa’i ’bum tig. In gsung ’bum karma chags med (gnas mdo dpe rnying nyams gso khang), 34:223–50. [nang chen rdzong]: gnas mdo gsang sngags chos ’phel gling gi dpe rnying nyams gso khang, 2010. http://purl.bdrc.io/resource/MW1KG8321_A2E762 . [BDRC bdr:MW1KG8321_A2E762].
Kongtrül Lodrö Thaye (kong sprul blo gros mtha’ yas / yon tan rgya mtsho). shes bya kun khyab [“The Treasury of Knowledge”]. Beijing: Mi rigs dpe skrun khang, 2002. 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 is Ngawang Zangpo 2010 (Books 2, 3, and 4).
Minling Terchen Gyurme Dorje. zab pa dang rgya che ba’i dam pa’i chos kyi thob yig rin chen ’byung gnas dum bu gnyis pa. In vol. 2, gsung ’bum ’gyur med rdo rje. 16 vols. Dehra Dun: D.g. Khochhen Tulku, 1998. Buddhist Digital Resource Center (BDRC), purl.bdrc.io/resource/MW22096. [BDRC bdr:MW22096]
Nordrang Orgyan (nor brang o rgyan). chos rnam kun btus. 3 vols. Beijing: Krung go’i bod rig pa dpe skrun khang, 2008.
Olkha Lelung Lobsang Trinlé (’ol kha / dga’ sle lung blo bzang ’phrin las). Narthang Catalog (Detailed). bka’ ’gyur rin po che’i gsung par srid gsum rgyan gcig rdzu ’phrul shing rta’i dkar chag ngo mtshar bkod pa rgya mtsho’i lde mig. Scans in: Narthang Kangyur (snar thang bka’ ’gyur), vol. 102, pp. 663–909. Buddhist Digital Resource Center (BDRC), http://purl.bdrc.io/resource/W22703 [BDRC bdr:W22703]. Transcribed in: bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 106, pp. 71–306.
Rongtönpa (rong ston shes bya kun rig). sher phyin ’bum TIk. Manduwala, Dehra Dun: Luding Ladrang, Pal Ewam Chodan Ngorpa Centre, 1985. http://purl.bdrc.io/resource/W1KG11807. [BDRC bdr:W1KG11807]. For translation see Martin 2012.
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 References in English and Other Languages
Almogi, Orna. “The Old sNar thang Tibetan Buddhist Canon Revisited, with Special Reference to dBus pa blo gsal’s bsTan ’gyur Catalogue.” Revue d’Etudes Tibétaines 58 (April 2021): 167–207. hal-03213584
Bongard-Levin, G. M., and Shin’ichirō Hori. “A Fragment of the Larger Prajñāpāramitā from Central Asia.” Journal of the International Association of Buddhist Studies 19, no. 1 (1996): 19–60.
Brunnhölzl, Karl (2010). Gone Beyond: The Prajñāpāramitā Sūtras, The Ornament of Clear Realization, and its Commentaries in the Tibetan Kagyü Tradition. 2 vols. Ithaca: Snow Lion, 2010 and 2011.
————(2012). Groundless Paths: The Prajñāpāramitā Sūtras, The Ornament of Clear Realization, and its Commentaries in the Tibetan Nyingma Tradition. Ithaca: Snow Lion, 2012.
Burchardi, Anne, trans. The Teaching on the Great Compassion of the Tathāgata (Tathāgatamahākaruṇānirdeśa, Toh 147). 84000: Translating the Words of the Buddha, 2020.
Choong, Yoke Meei. Zum Problem der Leerheit (śūnyatā) in der Prajñāpāramitā. Frankfurt: Europäische Hochschulschriften, Reihe 27, Bd. 97, 2006, pp. 109–33.
Conze, Edward (1962). The Gilgit Manuscript of the Aṣṭādaśasāhasrikā-prajñāpāramitā: Chapters 50 to 55 corresponding to the 5th Abhisamaya. SOR 26. Rome: ISMEO, 1962.
————trans. (1973a). Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.
————trans. (1973b). The Perfection of Wisdom in Eight Thousand Lines and Its Verse Summary. Bolinas, CA: Four Seasons Foundation, 1973.
————(1974). The Gilgit Manuscript of the Aṣṭādaśasāhasrikā-prajñāpāramitā: Chapters 70 to 82 corresponding to the 6th, 7th, and 8th Abhisamayas. SOR 46. Rome: ISMEO, 1974.
————(1975). The Large Sūtra on Perfect Wisdom: With the Divisions of the Abhisamayālaṅkāra. Berkeley: University of California Press, 1975.
————(1978). The Prajñāpāramitā Literature (Second edition). Tokyo: The Reiyukai, 1978.
Dayal, Har. The Bodhisattva Doctrine in Buddhist Sanskrit Literature. London: Routledge & Kegan Paul, 1932. Reprinted Delhi: Motilal Banarsidass, 1970.
Dharmachakra Translation Committee, trans. (2019a). The Jewel Cloud (Ratnamegha, Toh 231). 84000: Translating the Words of the Buddha, 2019.
——— (2019b). The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty (Niṣṭhāgatabhagavajjñānavaipulyasūtraratnānanta, Toh 99). 84000: Translating the Words of the Buddha, 2019.
———— (trans.) (2012). Indo-Tibetan Classical Learning and Buddhist Phenomenology. Book 6, Parts 1–2 of Jamgön Kongtrul, The Treasury of Knowledge. Boston: Snow Lion, 2012.
Falk, Harry. “The ‘Split’ Collection of Kharoṣṭhī texts.” ARIRIAB 14 (2011): 13–23.
Falk, Harry, and Seishi Karashima (2012). “A first‐century Prajñāpāramitā manuscript from Gandhāra – parivarta 1 (Texts from the Split Collection 1).” ARIRIAB 15 (2012): 19–61.
————(2013). “A first‐century Prajñāpāramitā manuscript from Gandhāra – parivarta 5 (Texts from the Split Collection 2).” ARIRIAB 16 (2013): 97–169.
Ghoṣa, Pratāpacandra, ed. Çatasāhasrikā prajñāpāramitā: A Theological and Philosophical Discourse of Buddha With His Disciples in A Hundred Thousand Stanzas. Calcutta: Asiatic Society of Bengal, 1902–14. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
Herrmann-Pfandt, Adelheid. Die Lhan Kar Ma: Ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte, Kritische Neuausgabe mit Einleitung und Materialien. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
Hinüber, O. von. “Sieben Goldblätter einer Pañca-viṃśatisāhasrikā Prajñāpāramitā aus Anurādhapura.” NAWG 7 (1983): 189–207.
Kimura, Takayasu, ed. Śatasāhasrikā Prajñāpāramitā, II/1–4, 4 vols. Tokyo: Sankibo Busshorin, 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available as e-text (see links) on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
———— (ed.). Pañcaviṃśatisāhasrikā Prajñā-pāramitā, I–VIII, 6 vols. Tokyo: Sankibo Busshorin, 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
Kloetzli, Randy. Buddhist Cosmology. Delhi: Motilal Banarsidass, 1983.
Konow, Sten. The First Two Chapters of the Daśasāhasrikā Prajñāpāramitā: Restoration of the Sanskrit Text, Analysis and Index. Oslo: I Kommisjon Hos Jacob Dybwad, 1941.
Lamotte, Etienne (1998). Śūraṃgamasamādhisūtra: The Concentration of Heroic Progress, An Early Mahāyāna Buddhist Scripture. English translation by Sara Boin-Webb. London: Curzon Press.
——— (2001). The Treatise on the Great Virtue of Wisdom of Nāgārjuna (Mahāprajñāpāramitāśāstra). English translation by Gelongma Karma Migme Chodron. Unpublished electronic text, 2001.
Martin [Yerushalmi], Dan. “1,200-year-old Perfection of Wisdom Uncovered in Drepung.” Tibeto-Logic (blog). Posted July 7, 2012.
Negi, J.S., ed. Tibetan Sanskrit Dictionary (bod skad dang legs sbyar gyi tshig mdzod chen mo). 16 vols. Sarnath: Central Institute of Higher Tibetan Studies, 1993–2005.
Nyima, Tudeng and Gyurme Dorje, trans. An Encyclopaedic Tibetan-English Dictionary. Vol. 1. Beijing and London: Nationalities Publishing House and SOAS, 2001.
Ngawang Zangpo, trans. Jamgön Kongtrul, The Treasury of Knowledge (Books Two, Three, and Four): Buddhism’s Journey to Tibet. Ithaca, NY: Snow Lion Publications, 2010.
Nishioka Soshū. “An Index to the Catalog Section of Bu ston’s Chronicle of Buddhism, I, II, III [in Japanese],” Tōkyō daigaku bungakubu bunka kōryū kenkyū shisetsu kenkyū kiyō 4 (1980): 61–92; 5 (1981): 43–94; 6 (1983): 47–201.
Padmakara Translation Group, trans. The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśasāhasrikāprajñāpāramitā, Toh 11). 84000: Translating the Words of the Buddha, 2018.
Patrul Rinpoche. Kunzang Lama’i Shelung: The Words of My Perfect Teacher. Translated by the Padmakara Translation Group. Revised second edition, 1998. London: International Sacred Literature Trust and Sage Altamira, 1994–98.
Salomon, Richard (2014). “Gāndhārī Manuscripts in the British Library, Schøyen and Other Collections.” In From Birch Bark to Digital Data: Recent Advances In Buddhist Manuscript Research, Edited by Paul Harrison and Jens-Uwe Hartmann. Vienna: Österreichischen Akademie der Wissenschaften.
————(2018). The Buddhist Literature of Ancient Gandhāra: An Introduction with Selected Translations. Somerville, MA: Wisdom Publications.
Schaeffer, Kurtis L., and Leonard W. J. van der Kuijp. An Early Tibetan Survey of Buddhist Literature: The Bstan pa rgyas pa rgyan gyi nyi ’od of Bcom ldan ral gri. Harvard Oriental Series. Cambridge and London: Harvard University Press, 2009.
van Schaik, Sam. “The Tibetan Dunhuang Manuscripts in China.” Bulletin of the School of Oriental and African Studies, University of London vol. 65, no.1, 2002: 129–139.
Sparham, Gareth, trans. (2006–2012). Abhisamayālaṃkāra with vṛtti and ālokā / vṛtti by Ārya Vimuktisena; ālokā by Haribhadra. 4 vols. Fremont, CA: Jain Publishing.
————(2022a), trans. The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭādaśasāhasrikāprajñāpāramitā, Toh 10). 84000: Translating the Words of the Buddha.
————(2022b), trans. The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (*Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśasāhasrikāprajñāpāramitābṛhaṭṭīkā, Toh 3808). 84000: Translating the Words of the Buddha, 2022.
Stein, Lisa, and Ngawang Zangpo, trans. Butön’s History of Buddhism: In India and its Spread to Tibet, A Treasury of Priceless Scripture. Boston: Snow Lion, 2013.
Suzuki Kenta & Nagashima Jundo. “The Dunhuang Manuscript of the Larger Prajñāpāramitā.” In Buddhist Manuscripts from Central Asia: The British Library Sanskrit Fragments, vol. III/2, edited by S. Karashima, J. Nagashima & K. Wille: 593–821. Tokyo, 2015.
van der Kuijp, Leonard W. J. “Some Remarks on the Textual Transmission and Text of Bu ston Rin chen grub’s Chos ’byung, a Chronicle of Buddhism in India and Tibet.” Revue d’Etudes Tibétaines, no. 25 (April 2013): 115–93.
Zacchetti, Stefano (2005). In Praise of the Light: A Critical Synoptic Edition with an Annotated Translation of Chapters 1-3 of Dharmarakṣa’s Guang zan jing, Being the Earliest Chinese Translation of the Larger Prajñāpāramitā. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University.
————(2015). “Prajñāpāramitā Sūtras.” In Brill’s Encyclopedia of Buddhism, vol. 1, edited by Jonathan Silk. Leiden: Brill.
————(2021). The Da zhidu lun 大智度論 (*Mahāprajñāpāramitopadeśa) and the History of the Larger Prajñāpāramitā: Patterns of Textual Variation in Mahāyāna Sūtra Literature. Numata Center for Buddhist Studies: Hamburg Buddhist Studies 14, edited by Michael Radich and Jonathan Silk. Bochum / Freiburg: Projekt Verlag, 2021.