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Table of Contents

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Summary

s.­1

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.

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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.

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Acknowledgements

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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.


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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

The Translation
The Perfection of Wisdom in One Hundred Thousand Lines
9.

Chapter 9

9.­2

“If you ask what the application of mindfulness to the body is, in this respect, Subhūti, bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the inner body, without apprehending anything and without forming conceptual thoughts to do with the body. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the outer body, without apprehending anything and without forming conceptual thoughts to do with the body. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the outer and inner body, without apprehending anything and without forming conceptual thoughts to do with the body.

9.­3

“Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing inner feelings, without apprehending anything and without forming conceptual thoughts to do with feelings. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing outer feelings, without apprehending anything and without forming conceptual thoughts to do with feelings. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice [F.178.b] observing outer and inner feelings, without apprehending anything and without forming conceptual thoughts to do with feelings.

T3808
9.­4

“Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the inner mind, without apprehending anything and without forming conceptual thoughts to do with mind. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the outer mind, without apprehending anything and without forming conceptual thoughts to do with mind. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the outer and inner mind, without apprehending anything and without forming conceptual thoughts to do with mind.

9.­5

“Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing inner phenomena, without apprehending anything and without forming conceptual thoughts to do with phenomena. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing outer phenomena, without apprehending anything and without forming conceptual thoughts to do with phenomena. Bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing outer and inner phenomena, [F.179.a] without apprehending anything and without forming conceptual thoughts to do with phenomena.

9.­6

“Subhūti, if you ask how bodhisattva great beings practice observing the inner body, in this respect, Subhūti, when bodhisattva great beings are moving, they are fully aware that they are moving. When they are standing upright, they are fully aware that they are standing upright. When they are sitting, they are fully aware that they are sitting. When they are lying down, they are fully aware that they are lying down. When the body is comfortable or uncomfortable, and in whatever ways the body changes its posture, they are fully aware. Subhūti, it is in such ways that bodhisattva great beings who are diligent, alert, and mindful, and have eliminated covetousness and unhappiness with respect to the world, practice observing the inner body, without apprehending anything.

9.­7

“Moreover, Subhūti, bodhisattva great beings dwell in a body observing the inner body without apprehending anything. They remain alert, whether they are going out or returning. They remain alert, whether they are looking or peering. They remain alert, whether they are bending in or stretching out. They remain alert, whether they are wearing an upper robe485 or carrying an alms bowl. They remain alert, whether they are eating, drinking, chewing, or tasting. They remain alert, whether they are lying down or warding off the fatigue of sleep.486 They remain alert, whether they are going or coming. They remain alert, whether they are standing or sitting. They remain alert, whether they are falling asleep or not falling asleep. They remain alert, whether they are speaking or not speaking. And they also remain alert inside, settled in meditation. Subhūti, when bodhisattva great beings practice the perfection of wisdom, [F.179.b] it is in such ways that they are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the inner body, without apprehending anything.

9.­8

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they are fully aware that when they breathe in mindfully, they are breathing in mindfully.487 They are fully aware that when they breathe out mindfully, they are breathing out mindfully. They are fully aware that when they breathe in a long breath, they are breathing in a long breath. They are fully aware that when they breathe out a long breath, they are breathing out a long breath. They are fully aware that when they breathe in a short breath, they are breathing in a short breath. They are fully aware that when they breathe out a short breath, they are breathing out a short breath. Subhūti, this resembles, as an analogy, a skilled potter turning a wheel or a skilled apprentice of a potter turning a wheel. They are fully aware that when they are turning the wheel in a long whirl, they are turning the wheel in a long whirl, and they are fully aware that when they are turning the wheel in a short whirl, they are turning the wheel in a short whirl. Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they are fully aware that when they breathe in mindfully, they are breathing in mindfully. They are fully aware that when they breathe out mindfully, they are breathing out mindfully. They are fully aware that when they breathe in a long breath, they are breathing in a long breath. They are fully aware that when they breathe out a long breath, they are breathing out a long breath. They are fully aware that when they breathe in a short breath, they are breathing in a short breath. They are fully aware that when they breathe out a short breath, they are breathing out a short breath. Subhūti, when bodhisattva great beings practice [F.180.a] the perfection of wisdom, it is in such ways that they are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the inner body, without apprehending anything.

9.­9

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they correctly examine how this body has various elements‍—how it has the element of earth, and also has the element of water, the element of fire, and the element of wind. Subhūti, as an analogy, just as a skilled butcher of bulls or a skilled apprentice of a butcher of bulls slays a bull with a sharp instrument, cuts it into four parts, and then examines the quartered carcass, as they stand or sit, in the same way bodhisattva great beings who practice the perfection of wisdom also examine how this same body has various elements‍—how it has the element of earth, the element of water, the element of fire, and the element of wind. Subhūti, when bodhisattva great beings practice the perfection of wisdom, it is in such ways, as they stand or sit, that they are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the inner body, without apprehending anything.

9.­10

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they correctly examine how this same body is full of manifold impurities, from the soles of the feet upward, from the hair and the brain downward, and from the nails, body hair, and skin inward. That is to say, they correctly examine how this body has the hairs of the head, [F.180.b] the hairs of the body, nails, epidermal skin, inner skin, flesh,488 ligaments, blood, bones, marrow, heart, kidneys, liver, lungs, spleen, large intestine, small intestine, colon, viscera,489 urinary tract, excrement, tears, sweat, fat, mucus, nasal mucus, pus, bile, phlegm, serum, saliva, filthy excretions,490 brain tissue, cerebral secretions, eye mucus, and ear wax. Subhūti, this is just like when the grain bins of a farmer have been filled with sesame, mustard seeds, lentils, beans, barley, wheat, rice, and diverse grains, and an observant passer-by, on opening them and looking at the contents, would know that these are sesame, these are mustard seeds, these are lentils, these are beans, these are barley, these are wheat, these are rice, and these are grains other than those. Subhūti, in the same way, bodhisattva great beings correctly examine how this very body is full of manifold impurities, from the soles of the feet upward, from the hair and the crown of the head downward, and from the nails, body hair, and skin inward. That is to say, they correctly examine how this body has the hairs of the head, the hairs of the body, nails, epidermal skin, inner skin, flesh, ligaments, blood, bones, marrow, heart, kidneys, liver, lungs, spleen, large intestine, small intestine, colon, viscera, urinary tract, excrement, tears, sweat, fat, mucus, nasal mucus, pus, bile, phlegm, serum, saliva, filthy excretions, brain tissue, cerebral secretions, eye mucus, and ear wax. [F.181.a] [B13]

9.­11

“Subhūti, when bodhisattva great beings practice the perfection of wisdom, it is in such ways that they are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the inner body, without apprehending anything.

9.­12

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing corpses that have been discarded in a charnel ground‍—those lying on a bier; those that have been dead for one day, dead for two days, dead for three days, dead for four days, or dead for five days; and those that are bloated, blue-black, putrefied, chewed on, or dismembered‍—they compare these circumstances to their own bodies: ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality.’ Subhūti, when bodhisattva great beings practice the perfection of wisdom, it is in such ways that they are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the outer body, without apprehending anything.

9.­13

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing corpses that have been discarded in a charnel ground, dead for six days, dead for seven days, being eaten by various sorts of wild creatures‍—ravens, crows, hawks, vultures, wolves, foxes, dogs, or any other of the various kinds of creatures‍—they compare these circumstances to their own bodies: ‘This body too has attributes such as these. [F.181.b] It has a nature such as these. It does not go beyond this reality.’ Subhūti, when bodhisattva great beings practice the perfection of wisdom, it is in such ways that they are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the outer body, without apprehending anything.

9.­14

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing corpses that have been discarded in a charnel ground, chewed up, foul, festering, and rotten, they compare these circumstances to their own bodies: ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality.’ Subhūti, when bodhisattva great beings practice the perfection of wisdom, it is in such ways that they are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the outer body, without apprehending anything.

9.­15

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing the bones in a charnel ground, complete skeletons with fragments of flesh, smears of blood, tenuously joined together by tendons, they compare these to the circumstances of their own bodies: ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality.’ Subhūti, when bodhisattva great beings practice the perfection of wisdom, it is in such ways that they are diligent, alert, and mindful, have eliminated [F.182.a] covetousness and unhappiness with respect to the world, and practice observing the outer body, without apprehending anything.

9.­16

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing the skeletal bones in a charnel ground, devoid of flesh and blood, without the adhesion of tendons, the color of conch shells, they compare these to the circumstances of their own bodies: ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality.’ Subhūti, when bodhisattva great beings practice the perfection of wisdom, it is in such ways that they are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the outer body, without apprehending anything.

9.­17

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing [F.182.b] the bones in a charnel ground, scattered in the cardinal and intermediate directions, in one the foot bones, in another the shin bones, in another the thigh bones, in another the hip bones, in another the wrist bones, in another the rib bones, in another the neck bones, and in another the skull bones, they compare these to the circumstances of their own bodies: ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality.’ Subhūti, when bodhisattva great beings practice the perfection of wisdom, it is in such ways that they are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the outer body, without apprehending anything.

9.­18

“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, on seeing the bones in a charnel ground, many years old, weathered by the wind and the sun, the color of conch shells, they compare these to the circumstances of their own bodies: ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality.’ Subhūti, when bodhisattva great beings practice the perfection of wisdom, it is in such ways that they are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the outer body, without apprehending anything.

9.­19

“Moreover, Subhūti, when bodhisattva great beings practice [F.183.a] the perfection of wisdom, on seeing the bones in a charnel ground, many years old, appearing indistinctly,491 bluish grey like the color of a pigeon, scattered about in smelly small pieces, vying with the dust on the ground,492 they compare these to the circumstances of their own bodies: ‘This body too has attributes such as these. It has a nature such as these. It does not go beyond this reality.’

9.­20

“Subhūti, when bodhisattva great beings practice the perfection of wisdom, it is in such ways that they are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the inner body, without apprehending anything. They are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the outer body, without apprehending anything. They are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the inner and outer body, without apprehending anything.

9.­21

“They are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing inner feelings, without apprehending anything. They are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing outer feelings, without apprehending anything. They are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, [F.183.b] and practice observing inner and outer feelings, without apprehending anything.

9.­22

“They are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the inner mind, without apprehending anything. They are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the outer mind, without apprehending anything. They are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing the inner and outer mind, without apprehending anything.

9.­23

“They are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing inner phenomena, without apprehending anything. They are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing outer phenomena, without apprehending anything. They are diligent, alert, and mindful, have eliminated covetousness and unhappiness with respect to the world, and practice observing inner and outer phenomena, without apprehending anything.

“This indeed, Subhūti, is the Great Vehicle of bodhisattva great beings.

9.­24

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is also the four correct exertions. If you ask what these four are, in this regard, Subhūti, when bodhisattva great beings [F.184.a] practice the perfection of wisdom, without apprehending anything, they resolve, endeavor, strive, develop tenacity, and rightly aspire to cause negative and nonvirtuous phenomena that have not yet arisen to not arise. Without apprehending anything, they resolve, endeavor, strive, develop tenacity, and rightly aspire to renounce negative and nonvirtuous phenomena that have previously arisen. Without apprehending anything, they resolve, endeavor, strive, develop tenacity, and rightly aspire to cause virtuous phenomena that have not yet arisen to arise. Without apprehending anything, they resolve, endeavor, strive, develop tenacity, and rightly aspire that virtuous phenomena that have previously arisen might remain stable, be repeatedly cultivated, be undiminished, and be fully completed. This too, Subhūti, is the Great Vehicle of bodhisattva great beings.

9.­25

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is also the four supports for miraculous ability. If you ask what these four are, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they cultivate the resolve that is a support for miraculous ability endowed with meditative stability and the formative force of exertion based on seclusion, based on detachment, based on cessation, and maturing in release. They cultivate the perseverance that is a support for miraculous ability endowed with meditative stability and the formative force of exertion based on seclusion, based on detachment, based on cessation, and maturing in release. They cultivate the [F.184.b] mind that is a support for miraculous ability endowed with meditative stability and the formative force of exertion based on seclusion, based on detachment, based on cessation, and maturing in release. And they cultivate the scrutiny493 that is a support for miraculous ability endowed with meditative stability and the formative force of exertion based on seclusion, based on detachment, based on cessation, and maturing in release. This too, Subhūti, by way of not apprehending anything, is the Great Vehicle of bodhisattva great beings.

9.­26

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is also the five faculties. If you ask what these five are, they are the faculty of faith, the faculty of perseverance, the faculty of mindfulness, the faculty of meditative stability, and the faculty of wisdom. This too, Subhūti, by way of not apprehending anything, is the Great Vehicle of bodhisattva great beings.

9.­27

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is also the five powers. If you ask what these five are, they are the power of faith, the power of perseverance, the power of mindfulness, the power of meditative stability, and the power of wisdom. This too, Subhūti, by way of not apprehending anything, is the Great Vehicle of bodhisattva great beings.

9.­29

“If you ask what the correct mindfulness branch of enlightenment is, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they cultivate, by way of not apprehending it, the correct mindfulness branch of enlightenment based on seclusion, based on detachment, based on cessation, and maturing in release. If you ask what the correct analysis of phenomena branch of enlightenment is, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they cultivate, by way of not apprehending it, the correct analysis of phenomena branch of enlightenment based on seclusion, based on detachment, based on cessation, and maturing in release. If you ask what the correct perseverance branch of enlightenment is, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they cultivate, by way of not apprehending it, the correct perseverance branch of enlightenment based on seclusion, based on detachment, based on cessation, and maturing in release. If you ask what the correct delight branch of enlightenment is, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they cultivate, by way of not apprehending it, the correct delight branch of enlightenment based on seclusion, based on detachment, based on cessation, and maturing in release. If you ask what the correct pliability branch of enlightenment is, in this regard, Subhūti, when bodhisattva great beings [F.185.b] practice the perfection of wisdom, they cultivate, by way of not apprehending it, the correct pliability branch of enlightenment based on seclusion, based on detachment, based on cessation, and maturing in release. If you ask what the correct meditative stability branch of enlightenment is, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they cultivate, by way of not apprehending it, the correct meditative stability branch of enlightenment based on seclusion, based on detachment, based on cessation, and maturing in release. If you ask what the correct equanimity branch of enlightenment is, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they cultivate, by way of not apprehending it, the correct equanimity branch of enlightenment based on seclusion, based on detachment, based on cessation, and maturing in release. This too, Subhūti, is the Great Vehicle of bodhisattva great beings.

9.­30

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is also the noble eightfold path. If you ask what the noble eightfold path is, it is correct view, correct thought, correct speech, correct action, correct livelihood, correct effort, correct mindfulness, and correct meditative stability. If, among them, you ask what correct view is, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they cultivate, by way of not apprehending it, correct view based on seclusion, [F.186.a] based on detachment, based on cessation, and maturing in release. If, among them, you ask what correct thought is, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they cultivate, by way of not apprehending it, correct thought based on seclusion, based on detachment, based on cessation, and maturing in release. If you ask what correct speech is, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they cultivate, by way of not apprehending it, correct speech based on seclusion, based on detachment, based on cessation, and maturing in release. If you ask what correct action is, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they cultivate, by way of not apprehending it, correct action based on seclusion, based on detachment, based on cessation, and maturing in release. If you ask what correct livelihood is, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they cultivate, by way of not apprehending it, correct livelihood based on seclusion, based on detachment, based on cessation, and maturing in release. If you ask what correct effort is, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, [F.186.b] they cultivate, by way of not apprehending it, correct effort based on seclusion, based on detachment, based on cessation, and maturing in release. If you ask what correct mindfulness is, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they cultivate, by way of not apprehending it, correct mindfulness based on seclusion, based on detachment, based on cessation, and maturing in release. If you ask what correct meditative stability is, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they cultivate, by way of not apprehending it, correct meditative stability based on seclusion, based on detachment, based on cessation, and maturing in release. This too, Subhūti, is the Great Vehicle of bodhisattva great beings.

9.­31

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is also the three meditative stabilities. If you ask what these three are, they are the meditative stability of emptiness, the meditative stability of signlessness, and the meditative stability of wishlessness. In this regard, if you ask what the meditative stability of emptiness is, that stability of mind when all phenomena are understood analytically495 to be empty of their own defining characteristics is the emptiness gateway to liberation called the meditative stability of emptiness. In this regard, if you ask what the meditative stability of signlessness is, that stability of mind when all phenomena are understood analytically to be devoid of signs is the signlessness gateway to liberation called the meditative stability of signlessness. In this regard, if you ask what the meditative stability of wishlessness is, that stability of mind when not conditioning any karma because ‘all phenomena cannot be conditioned by karma’ [F.187.a] is the wishlessness gateway to liberation called the meditative stability of wishlessness.496 They should be mindful of these three gateways to liberation, without becoming discouraged. This too, Subhūti, by way of not apprehending anything, is the Great Vehicle of bodhisattva great beings.

9.­33

“In this regard, if you ask what knowledge of suffering is, it is the knowledge that suffering does not arise. In this regard, if you ask what knowledge of the origin is, it is the knowledge that the origin has been eliminated. In this regard, if you ask what knowledge of the cessation is, it is the knowledge that suffering has ceased. In this regard, if you ask what knowledge of the path is, it is the knowledge of the noble eightfold path. In this regard, if you ask what knowledge of the extinction is, it is the knowledge that desire, hatred, and delusion have been extinguished. In this regard, if you ask what knowledge of nonregeneration is, it is the knowledge that the continuum of suffering existence498 will not be regenerated. If you ask what knowledge of phenomena is, it is the knowledge that fully understands that the five aggregates are illusory.

9.­34

“If you ask what knowledge of phenomena that is subsequently realized is, it is the knowledge that the eyes are impermanent, the knowledge that the ears are impermanent, the knowledge that the nose is impermanent, the knowledge that the tongue is impermanent, the knowledge that the body is impermanent, and the knowledge that the mental faculty is impermanent; the knowledge that sights are impermanent, the knowledge that sounds are impermanent, the knowledge that odors are impermanent, the knowledge that tastes are impermanent, the knowledge that tangibles are impermanent, and the knowledge that mental phenomena are [F.187.b] impermanent; the knowledge that the sensory element of the eyes is impermanent, the knowledge that the sensory element of sights is impermanent, and the knowledge that the sensory element of visual consciousness is impermanent; the knowledge that the sensory element of the ears is impermanent, the knowledge that the sensory element of sounds is impermanent, and the knowledge that the sensory element of auditory consciousness is impermanent; the knowledge that the sensory element of the nose is impermanent, the knowledge that the sensory element of odors is impermanent, and the knowledge that the sensory element of olfactory consciousness is impermanent; the knowledge that the sensory element of the tongue is impermanent, the knowledge that the sensory element of tastes is impermanent, and the knowledge that the sensory element of gustatory consciousness is impermanent; the knowledge that the sensory element of the body is impermanent, the knowledge that the sensory element of tangibles is impermanent, and the knowledge that the sensory element of tactile consciousness is impermanent; the knowledge that the sensory element of the mental faculty is impermanent, the knowledge that the sensory element of phenomena is impermanent, and the knowledge that the sensory element of mental consciousness is impermanent; and the knowledge that ignorance is impermanent, the knowledge that formative predispositions are impermanent, the knowledge that consciousness is impermanent, the knowledge that name and form are impermanent, the knowledge that the six sense fields are impermanent, and the knowledge that contact is impermanent; the knowledge that sensation is impermanent, the knowledge that craving is impermanent, the knowledge that grasping is impermanent, the knowledge that the rebirth process is impermanent, [F.188.a] the knowledge that birth is impermanent, and the knowledge that aging and death are impermanent.

9.­35

“If you ask what knowledge of the conventional is, it is the knowledge, through the mind, of the minds of other beings and of other persons. If you ask what knowledge that is masterful is, it is that by which there is knowledge of the path and knowledge of mastery.499 If you ask what knowledge of semantics is, it is the transcendental knowledge500 of an all-aspect omniscient one that the tathāgatas have. This too, Subhūti, by way of not apprehending anything, is the Great Vehicle of bodhisattva great beings.

9.­37

“If you ask what the faculty of coming to understand what one has not yet understood is, the faculty of faith, the faculty of perseverance, the faculty of mindfulness, the faculty of meditative stability, and the faculty of wisdom of those trainees who are individuals without realization‍—which have not appeared502‍—are called the faculty of coming to understand what one has not yet understood.

9.­38

“If you ask what the faculty of fully understanding is, the faculty of faith, the faculty of perseverance, the faculty of mindfulness, the faculty of meditative stability, and the faculty of wisdom of those trainees who are individuals who have comprehension are called the faculty of fully understanding.

9.­41

“In this regard, Subhūti, if you ask what the meditative stability with an initial mental application and with a sustained mental application is, bodhisattva great beings achieve and then maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. This is the meditative stability with an initial mental application and with a sustained mental application.

9.­46

“If, among them, you ask what the four meditative concentrations are, in this regard, when bodhisattva great beings practice the perfection of wisdom, they achieve and maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence, which is to say, a mind that has become single-pointed, they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy, about which [F.189.b] the ārya beings say, ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain, by way of not apprehending anything, the utterly pure fourth meditative concentration without bliss and suffering. These are the four meditative concentrations.

9.­47

“If, among them, you ask what the four immeasurable attitudes are, in this regard, when bodhisattva great beings practice the perfection of wisdom, they permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of space, with a mind endowed with loving kindness that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of space, with a mind endowed with compassion that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of space, with a mind endowed with empathetic joy that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it. They permeate the world systems in the ten directions, within the whole infinity of the realm of phenomena and the very reaches of space, [F.190.a] with a mind endowed with equanimity that is vast, extensive, nondual, immeasurable, without enmity, free from harm, without rivalry, perfected, and well cultivated, remaining intent on and maintaining it, by way of not apprehending anything. These are the four immeasurable attitudes.

9.­48

“If, among them, you ask what the four formless absorptions are, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, having completely transcended the perception of physical forms in all respects so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all in all respects, they achieve and maintain the sphere of neither perception nor nonperception. These are the four formless absorptions.

9.­49

“If, among them, you ask what the eight liberations are, those with physical forms observe physical forms.503 This is the first liberation. Those with the perception of no internal physical forms observe external physical forms. This is the second liberation. They are intent on pleasant states. This is the third liberation. Having completely transcended the perception of physical forms in all respects [F.190.b] so that perceptions of obstruction have subsided, those who do not direct their attention to diverse perceptions achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all in all respects, they achieve and maintain the sphere of neither perception nor nonperception. Having completely transcended the sphere of neither perception nor nonperception in all respects, they achieve and maintain the cessation of perceptions and feelings, by way of not apprehending anything. Those are the eight liberations.

9.­50

“If, among them, you ask what the nine serial steps of meditative absorption are, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they achieve and maintain the first meditative concentration that is detached from sense objects, detached from negative and nonvirtuous attributes, has an initial mental application and a sustained mental application, and is endowed with the joy and the bliss that arise from detachment. Having pacified the initial mental application and the sustained mental application, with inner serene confidence‍—which is to say, a mind that has become single-pointed‍—they achieve and maintain the second meditative concentration endowed with the joy and bliss that arise from meditative stability. On account of having no attachment to the joy, dwelling with mindfulness and alertness [F.191.a] in equanimity they experience the bliss with their bodies and achieve and maintain the third meditative concentration devoid of joy about which the ārya beings say, ‘They are mindful, abiding in bliss, and equanimous.’ On account of having earlier abandoned the bliss, abandoned suffering, and caused mental happiness and mental unhappiness to subside, with equanimity and mindfulness they achieve and maintain the utterly pure fourth meditative concentration without bliss and suffering. Having completely transcended the perception of physical forms in all respects so that perceptions of obstruction have subsided, they do not direct their attention to diverse perceptions and achieve and maintain the sphere of infinite space, thinking, ‘Space is infinite.’ Having completely transcended the sphere of infinite space in all respects, they achieve and maintain the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ Having completely transcended the sphere of infinite consciousness in all respects, they achieve and maintain the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ Having completely transcended the sphere of nothing-at-all in all respects, they achieve and maintain the sphere of neither perception nor nonperception. Having completely transcended the sphere of neither perception nor nonperception in all respects, they achieve and maintain the cessation of perceptions and feelings, by way of not apprehending anything. Those are the nine serial steps of meditative absorption.

9.­58

“They recollect multiple past abodes. Recollecting one lifetime, they recollect a hundred lifetimes, a thousand lifetimes, a hundred thousand lifetimes, ten million509 lifetimes, a hundred ten million lifetimes, a thousand ten million lifetimes, a hundred thousand ten million lifetimes, and a hundred thousand ten million billion510 lifetimes. Recollecting one eon, they recollect a hundred eons, a thousand eons, a hundred thousand eons, up to a hundred thousand ten million billion eons. They recollect multiple past abodes: ‘I was in [F.192.a] such-and-such a place, named so-and-so, in such-and-such a lineage, with such-and-such a birth status, following such-and-such a diet, with an allotted lifespan of such-and-such a duration, living for such-and-such a length of time. Thus, having died there I was born in such-and-such places, up to and having died there then I took birth here,’ along with the conditions, the bare ground on which the corpses were laid, and the reasons.

9.­59

“They know through their refined divine eye of clairvoyance surpassing that of humans those beings who are dying and those who are reborn; they know the extent to which they proceed in accord with their actions‍—those who are beautiful, those who are ugly, those who are excellent, those who are vile, those who dwell in blissful realms, and those who dwell in the lower realms. They know: ‘These beings have misconduct of body, these have misconduct of speech, these have misconduct of mind, these deprecate sublime beings, and these have wrong views, and, because of those causes and those conditions, when they have died they will be reborn in inferior realms, falling into the lower abodes, as denizens of the hells. These beings have noble conduct of body, these have noble conduct of speech, these have noble conduct of mind, these do not deprecate sublime beings, and these have correct views, and, because of those causes and those conditions, when they have died they will reborn among the gods of the blissful and exalted realms.’

9.­60

“Through their own extrasensory powers they have actualized, achieved, and dwell in the liberation of mind and the liberation of wisdom in the state that is free of contaminants because all contaminants have ceased. They have definitive knowledge that, ‘My rebirths have come to an end. I have lived the holy life.511 I have done what needed to be done. [F.192.b] I will experience no other rebirths apart from this one.’

9.­61

“This too, Subhūti, by way of not apprehending anything, is the Great Vehicle of bodhisattva great beings.

9.­62

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is also the four fearlessnesses. If you ask what these four are, when I claim to have attained perfectly complete buddhahood, I observe no reason for any virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else here in the world to argue in accordance with the Dharma that these are not manifestly enlightened qualities, and, because I do not see any reason, I dwell in a feeling of security about that, without trepidation, with fearlessness. I claim my exalted place as the great leader. I rightly roar the lion’s roar in the midst of the assembly. I turn the wheel of Brahmā512 that no one in the world‍—no virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else‍—can turn in accordance with the Dharma.

9.­63

“When I claim that I am one whose contaminants have ceased, I observe no reason for any virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else here in the world to argue with me in accordance with the Dharma that those contaminants have not ceased, and, because I do not see any reason, I dwell in a feeling of security about that, without trepidation, with fearlessness. I claim my exalted place as the great leader. I rightly roar the lion’s roar in the midst of the assembly. I turn the wheel of Brahmā that no one [F.193.a] in the world‍—no virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else‍—can turn in accordance with the Dharma.

9.­64

“For any of those phenomena I have explained to be obstacles, it is impossible that, having resorted to them, such phenomena as those would not become obstacles. Therefore, I observe no reason for any virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else here in the world to argue about that with me in accordance with the Dharma, and, because I do not see any reason, I dwell in a feeling of security about that, without trepidation, with fearlessness. I claim my exalted place as the great leader. I rightly roar the lion’s roar in the midst of the assembly. I turn the wheel of Brahmā that no one in the world‍—no virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else‍—can turn in accordance with the Dharma.

9.­65

“For those paths of the noble ones that I have taught, conducive to emancipation and realization and the genuine cessation of suffering, it is impossible to say that it will not be the case that suffering will genuinely cease for those who have practiced them. Therefore, I observe no reason for any virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else here in the world to argue about that with me in accordance with the Dharma, and, because I do not see any reason, I dwell in a feeling of security about that, without trepidation, with fearlessness. I claim my exalted place as the great leader. I rightly roar the lion’s roar in the midst of the assembly. I turn the wheel of Brahmā [F.193.b] that no one in the world‍—no virtuous ascetic, brahmin, god, demon, Brahmā, or anyone else‍—can turn in accordance with the Dharma.

9.­66

“This too, Subhūti, by way of not apprehending anything, is the Great Vehicle of bodhisattva great beings.

9.­68

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is the eighteen distinct qualities of the buddhas. If you ask what these eighteen are, from the night when the tathāgatas fully awaken to unsurpassed, perfect, complete enlightenment until when‍—having taught the path whereby living creatures, including gods, demons, Brahmās, virtuous ascetics, and brahmins, along with gods, humans, and asuras, put an end to suffering‍—they attain final nirvāṇa in the expanse of nirvāṇa with no residual aggregates, the tathāgatas are without clumsiness; they are not noisy; their memory does not degenerate; they are without differentiating perceptions; they are without uncomposed minds; they are without the indifference that lacks discernment; they do not degenerate in their resolution; they do not degenerate in their perseverance; [F.194.a] they do not degenerate in their mindfulness; they do not degenerate in their meditative stability; they do not degenerate in their wisdom; they do not degenerate in their liberation nor do they degenerate in their knowledge and seeing of liberation;514 all the activities of their bodies are preceded by transcendental knowledge and informed by transcendental knowledge;515 all the activities of their speech are preceded by transcendental knowledge and informed by transcendental knowledge; all the activities of their minds are preceded by transcendental knowledge and informed by transcendental knowledge; their unobstructed and unimpeded transcendental knowledge and seeing engages with the past; their unobstructed and unimpeded transcendental knowledge and seeing engages with the future; and their unobstructed and unimpeded transcendental knowledge and seeing engages with the present.

9.­69

“This too, Subhūti, by way of not apprehending anything, is the Great Vehicle of bodhisattva great beings.

9.­70

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is the dhāraṇī gateways—that is to say, the sameness of letters,516 the sameness of explanations, the letters as gateways, and the entrance through letters. Among them, if you ask what the letters as gateways and entrance through letters are, the a is the gateway to all phenomena, because they have not arisen (anutpannatvād). The ra is the gateway to all phenomena, because they are without dirt (rajas). The pa is the gateway to all phenomena, because it indicates the ultimate (paramārtha). The tsa is the gateway to all phenomena, because death (cyavana) and rebirth are not apprehended so all phenomena do not die and are not reborn. The na is the gateway to all phenomena, because they are separated from names (nāman) and an intrinsic nature of names is not acquired or lost. The la is the gateway to all phenomena, because they are supramundane (lokottara) and [F.194.b] the causes and conditions giving rise to the creeping vine (latā) of craving are utterly destroyed. The da is the gateway to all phenomena, because being disciplined (dānta) and disciplined abiding (damatha) are determined.517 The ba is the gateway to all phenomena, because they are free from bondage (bandhana). The ḍa is the gateway to all phenomena, because they are free from agitation (ḍamara). The ṣa518 is the gateway to all phenomena, because there is no attachment (saṅga) and no bondage because attachment cannot be apprehended. The va519 is the gateway to all phenomena, because the pathway and sounds of speech (vākpatha) have been interrupted. The ta is the gateway to all phenomena, because they do not waver from the real nature (tathatā). The ya is the gateway to all phenomena, because they cannot be apprehended definitively (yathāvat). The sta520 is the gateway to all phenomena, because boasting (stambha) is not apprehended. The ka is the gateway to all phenomena, because agents (kāraka) are not apprehended. The sa is the gateway to all phenomena, because they have not transgressed sameness (samatā) because sameness is not apprehended. The ma is the gateway to all phenomena, because the notion of ‘mine’ (mamakāra) is not apprehended. The ga is the gateway to all phenomena, because motion (gamana) is not apprehended. The [s]tha is the gateway to all phenomena, because abodes ([s]thāna) are not apprehended. The dza is the gateway to all phenomena, because birth (jāti) is not apprehended. The shva521 is the gateway to all phenomena, because the life breath (śvāsa) is not apprehended. The dha is the gateway to all phenomena, because the realm of phenomena (dharma) is not apprehended. The sha is the gateway to all phenomena, because calm abiding (śamatha) is not apprehended. The kha is the gateway to all phenomena, because phenomena are not apprehended owing to the sameness of space (kha). The kṣa is the gateway to all phenomena, because extinction (kṣaya) is not apprehended. The sta is the gateway to all phenomena, [F.195.a] because eulogies (stotra) are not apprehended.522 The dznya is the gateway to all phenomena, because transcendental knowledge (jñāna) is not apprehended. The rta is the gateway to all phenomena, because afflictive mental states (arti) are not apprehended.523 The ha524 is the gateway to all phenomena, because causes (hetu) are not apprehended. The bha is the gateway to all phenomena, because there is no fear (bhaya).525 The cha is the gateway to all phenomena, because a complexion (chavi) is not apprehended. The sma526 is the gateway to all phenomena, because memory (smaraṇa) is not apprehended. The hva is the gateway to all phenomena, because appellations (āhvāna) are not apprehended. The tsa is the gateway to all phenomena, because resolution (utsāha) is not apprehended. The gha is the gateway to all phenomena, because density (ghana) is not apprehended. The tha527 is the gateway to all phenomena, because fabrications (viṭhapana) are not apprehended. The ṇa is the gateway to all phenomena, because, since there is no conflict (raṇa), nothing goes or comes, stands or sits, or rests, or thinks conceptually. The pha is the gateway to all phenomena, because fruits (phala) are not apprehended. The ska is the gateway to all phenomena, because the aggregates (skandha) are not apprehended. The ysa is the gateway to all phenomena, because unhappiness (yskara)528 is not apprehended. The tsa is the gateway to all phenomena, because conduct (caraṇa) is not apprehended. The ḍa is the gateway to all phenomena, because suffering (*ḍadakara)529 is not apprehended. The ḍha is the gateway to all phenomena, because, since a covering (ḍhakana)530 is not apprehended, ultimately there is neither death and transmigration nor rebirth.

T3808
9.­71

“There is no conventional usage of letters above these. If you ask why, it is because there exist no sorts of names at all by which anything could be conventionally designated, by which anything could be expressed, by which anything could be taught, by which anything could be written, by which anything could be seen, [F.195.b] or by which anything could be recited aloud.

9.­72

“Subhūti, all phenomena should be understood to resemble space. Subhūti, this is the entrance through the dhāraṇī gateways, the entrance through the explanation of the letters, beginning with a. Subhūti, if any bodhisattva great beings comprehend this expertise with respect to the letters, beginning with a, they will not be attached to any sounds, they will accomplish all as the reality of phenomena, and they will acquire skill in the cognition of sounds.

9.­73

“Subhūti, you should know there are twenty advantages for those bodhisattva great beings who have heard this seal of entrance through the letters a and so on, and these words that are the seal of entrance through the letters a and so on, and who, having heard them, also take them up, hold them in mind, recite them aloud, and master and demonstrate them to others with the proper understanding. If you ask what these twenty are, they are as follows:531

9.­74

“They will be mindful, intelligent, understanding, clever, joyful, modest, and inspired. They will acquire this dhāraṇī gateway without feeling afflicted and will not be hesitant, will not be attached upon hearing the sweet words of others, and they will not be angered upon hearing harsh words, so that they will dwell in the correct way, neither high nor low. They will be skilled in words. They will be skilled with respect to the aggregates. They will be skilled with respect to the sensory elements. They will be skilled with respect to the sense fields. They will be skilled with respect to the truths. They will be skilled with respect to dependent origination, which is to say, skilled with respect to causes and skilled with respect to conditions. They will be skilled with respect to the reality of phenomena. They will be skilled in knowledge [F.196.a] of those of high and low acumen. They will be skilled in knowledge of death and rebirth. They will be skilled in knowledge of clairaudience. They will be skilled in knowledge of others’ minds. They will be skilled in knowledge of recollecting past lives. They will be skilled in knowledge of miraculous abilities. They will be skilled in knowledge of the extinction of contaminants. They will be skilled in knowledge of that which is possible and that which is impossible. They will be skilled in going out and skilled in returning. They will be skilled in conduct. They will also acquire skill in matters of shame and conscience.

9.­75

“This too, Subhūti, this entrance through the dhāraṇī gateways––the letters a and so on––by way of not apprehending anything, is the Great Vehicle of bodhisattva great beings.”

9.­76

This completes the ninth chapter from The Perfection of Wisdom in One Hundred Thousand Lines. [B14]

ab.

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.
b.

Bibliography

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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.

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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). Page references (for chapters 73–75): {Va.nn}

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).

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Burchardi, Anne, trans. The Teaching on the Great Compassion of the Tathāgata (Tathāgata­mahā­karuṇā­nirdeśa, Toh 147). 84000: Translating the Words of the Buddha, 2020.

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Conze, Edward (1962). The Gilgit Manuscript of the Aṣṭādaśasāhasrikā-prajñāpāramitā: Chapters 50 to 55 corresponding to the 5th Abhisamaya. SOR 26. Rome: ISMEO, 1962.

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84000. The Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag brgya pa, Toh 8). Translated by Gareth Sparham. Online publication. 84000: Translating the Words of the Buddha, 2024. https://84000.co/translation/toh8/UT22084-014-001-chapter-9/toh3808.Copy
84000. The Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag brgya pa, Toh 8). Translated by Gareth Sparham, online publication, 84000: Translating the Words of the Buddha, 2024, 84000.co/translation/toh8/UT22084-014-001-chapter-9/toh3808.Copy
84000. (2024) The Perfection of Wisdom in One Hundred Thousand Lines (Śata­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag brgya pa, Toh 8). (Gareth Sparham, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh8/UT22084-014-001-chapter-9/toh3808.Copy
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