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ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་བརྒྱ་པ།

The Perfection of Wisdom in One Hundred Thousand Lines

Śatasāhasrikāprajñāpāramitā

འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྟོང་ཕྲག་བརྒྱ་པ།

’phags pa shes rab kyi pha rol tu phyin pa stong phrag brgya pa

The Noble Perfection of Wisdom in One Hundred Thousand Lines

Āryaśatasāhasrikāprajñāpāramitā

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).

Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2024

Current version v 1.0.17 (2024)

Generated by 84000 Reading Room v2.26.1

This is a partial publication, only including completed chapters

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

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Overview

History and Sources

History of the Long Perfection of Wisdom Sūtras

Source Texts of The Perfection of Wisdom in One Hundred Thousand Lines

·	Chinese
·	Sanskrit
·	Tibetan
·	Colophons

Structure and Content Compared to Those of the Other Long Perfection of Wisdom Sūtras

The Commentaries

·	1. Those Based on the Abhisamayālaṃkāra
·	2. The Two Bṛhaṭṭīkā Commentaries
·	3. Tibetan Commentaries

Translations and Studies in Western Languages

The Content of This First Installment of the English Translation

·	From the Abhisamayālaṃkāra Perspective
·	From the Perspective of the Bṛhaṭṭīkā Commentaries

Sources and Features of the Translation

tr.

The Translation

1.	Chapter 1: The Context
2.	Chapter 2: Śāriputra
3.	Chapter 3
4.	Chapter 4
5.	Chapter 5
6.	Chapter 6
7.	Chapter 7
8.	Chapter 8
9.	Chapter 9
10.	Chapter 10
11.	Chapter 11
12.	Chapter 12
13.	Chapter 13
14.	Chapter 14 [not yet published]
15.	Chapter 15 [not yet published]
16.	Chapter 16 [not yet published]
17.	Chapter 17 [not yet published]
18.	Chapter 18 [not yet published]
19.	Chapter 19 [not yet published]
20.	Chapter 20 [not yet published]
21.	Chapter 21 [not yet published]
22.	Chapter 22 [not yet published]
23.	Chapter 23: Śakra [not yet published]
24.	Chapter 24: Dedication [not yet published]
25.	Chapter 25 [not yet published]
26.	Chapter 26 [not yet published]
27.	Chapter 27 [not yet published]
28.	Chapter 28 [not yet published]
29.	Chapter 29 [not yet published]
30.	Chapter 30 [not yet published]
31.	Chapter 31 [not yet published]
32.	Chapter 32 [not yet published]
33.	Chapter 33 [not yet published]
34.	Chapter 34 [not yet published]
35.	Chapter 35 [not yet published]
36.	Chapter 36 [not yet published]
37.	Chapter 37 [not yet published]
38.	Chapter 38 [not yet published]
39.	Chapter 39 [not yet published]
40.	Chapter 40 [not yet published]
41.	Chapter 41 [not yet published]
42.	Chapter 42 [not yet published]
43.	Chapter 43 [not yet published]
44.	Chapter 44 [not yet published]
45.	Chapter 45 [not yet published]
46.	Chapter 46 [not yet published]
47.	Chapter 47 [not yet published]
48.	Chapter 48 [not yet published]
49.	Chapter 49 [not yet published]
50.	Chapter 50 [not yet published]
51.	Chapter 51 [not yet published]
52.	Chapter 52 [not yet published]
53.	Chapter 53 [not yet published]
54.	Chapter 54 [not yet published]
55.	Chapter 55 [not yet published]
56.	Chapter 56 [not yet published]
57.	Chapter 57 [not yet published]
58.	Chapter 58 [not yet published]
59.	Chapter 59 [not yet published]
60.	Chapter 60 [not yet published]
61.	Chapter 61 [not yet published]
62.	Chapter 62 [not yet published]
63.	Chapter 63 [not yet published]
64.	Chapter 64 [not yet published]
65.	Chapter 65 [not yet published]
66.	Chapter 66 [not yet published]
67.	Chapter 67 [not yet published]
68.	Chapter 68 [not yet published]
69.	Chapter 69 [not yet published]
70.	Chapter 70 [not yet published]
71.	Chapter 71 [not yet published]
72.	Chapter 72 [not yet published]

ab.

Abbreviations

Notes

Bibliography

·	Primary Sources in Tibetan and Sanskrit
·	Secondary References in Tibetan and Sanskrit
·	Secondary References in English and Other Languages

Glossary

ci.

Citation Index

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.

s.2

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.

ac.2

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.

Introduction

Overview

i.1

The Perfection of Wisdom in One Hundred Thousand Lines is the longest of the three so-called “long” Perfection of Wisdom, or Prajñāpāramitā, sūtras. Indeed, not only is it the very longest of all Buddhist texts, but it is among the longest single works of literature in any language or culture. In the Degé Kangyur it fills twelve volumes, and comprises fourteen percent of the whole collection by number of pages.

History and Sources

History of the Long Perfection of Wisdom Sūtras

Source Texts of The Perfection of Wisdom in One Hundred Thousand Lines

Chinese

Sanskrit

Tibetan

Colophons

Structure and Content Compared to Those of the Other Long Perfection of Wisdom Sūtras

The Commentaries

1. Those Based on the Abhisamayālaṃkāra

2. The Two Bṛhaṭṭīkā Commentaries

3. Tibetan Commentaries

Translations and Studies in Western Languages

The Content of This First Installment of the English Translation

From the Abhisamayālaṃkāra Perspective

From the Perspective of the Bṛhaṭṭīkā Commentaries

Sources and Features of the Translation

The Translation

The Perfection of Wisdom in One Hundred Thousand Lines

Chapter 1: The Context

[V14] [F.1.b] [B1]

1.1

Thus did I hear at one time. The Blessed One was residing on Vulture Peak in Rājagṛha, with a large monastic gathering comprising some five thousand monks. All of them were arhats who had attained the cessation of contaminants, free of afflicted mental states, fully controlled, their minds thoroughly liberated, their wisdom well liberated, thoroughbreds, mighty elephants, their tasks accomplished, their work completed, their burdens relinquished, their own objectives fulfilled, the fetters binding them to the rebirth process completely severed, their minds thoroughly liberated through perfect instruction,56 supreme in their perfection of all mental powers, with the exception of just one person‍—the venerable Ānanda, a trainee who had entered the stream. Also present were some five hundred nuns‍—Yaśodharā and Mahāprajāpatī and so on‍— [F.2.a] and a great many laymen and laywomen, all of whom had seen the Dharma.

Chapter 2: Śāriputra

2.1

At that time, when the Blessed One thus understood that the world‍—with its gods, demons, and Brahmā deities, with its virtuous ascetics and brahmin priests, and with its many gods, humans, and asuras‍—had assembled, and that those many bodhisattva great beings who were mainly crown princes had assembled, he said to the venerable Śāradvatīputra, “Here, Śāradvatīputra, bodhisattva great beings who want to fully awaken to all phenomena in all their aspects should persevere in the perfection of wisdom.”

Chapter 3

3.1

Then the Blessed One addressed the venerable Subhūti: “Subhūti, commencing with the perfection of wisdom, be inspired to give a Dharma discourse to bodhisattva great beings on how bodhisattva great beings will go forth in the perfection of wisdom!”

T3808

3.2

Thereupon, those bodhisattva great beings, those great śrāvakas, and those gods who were present thought, “Will the venerable Subhūti reveal the perfection of wisdom to these bodhisattva great beings through the strong and mighty armor of his own wisdom and inspired speech, or will he reveal it through the power of the Buddha?”

T3808

Chapter 5

5.1

The venerable Subhūti then said to the Blessed One, “Blessed Lord, I thus [F.333.a] do not apprehend and do not find a bodhisattva or the perfection of wisdom. Blessed Lord, since I do not apprehend and do not find a bodhisattva great being or the perfection of wisdom, which bodhisattva great being should I teach and instruct, and in which perfection of wisdom? Blessed Lord, I do not apprehend, do not find, and do not observe an entity, so, Blessed Lord, without apprehending, finding, and observing an entity, what phenomenon should I teach and instruct, and in which phenomenon?278

T3808

Chapter 6

6.1

The venerable Subhūti then said to the Blessed One, “Blessed Lord, if, when bodhisattva great beings practice the perfection of wisdom, they engage unskillfully with physical forms, they are engaging with mental images. If they engage with feelings, they are engaging with mental images. If they engage with perceptions, they are engaging with mental images. If they engage with formative predispositions, they are engaging with mental images. If they engage with consciousness, they are engaging with a mental image.

Chapter 7

7.1

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of wisdom, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of meditative concentration, [F.221.b] will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of perseverance, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of tolerance, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of ethical discipline, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question? Blessed Lord, suppose someone were to ask if this illusory person, after training in the perfection of generosity, will go forth to all-aspect omniscience or attain all-aspect omniscience. Blessed Lord, how should I respond to that question?

Chapter 8

8.1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, when you say ‘bodhisattva,’ what is the actual entity denoted by this word bodhisattva?”

8.2

The Blessed One replied to the venerable Subhūti as follows: “Subhūti, the actual entity denoted by the word bodhisattva is not an actual entity denoted by a word. If you ask why, it is because bodhi (enlightenment) does not arise nor does sattva (a being) arise. Subhūti, in enlightenment there is no word, and in a being there is no word. Therefore, the actual entity that is the word bodhisattva is not an actual entity that is a word.

Chapter 9

9.1

“Moreover, Subhūti, the Great Vehicle of bodhisattva great beings is the four applications of mindfulness. If you ask what these four are, they are the application of mindfulness to the body, the application of mindfulness to feelings, the application of mindfulness to the mind, [F.178.a] and the application of mindfulness to phenomena.

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.

10.

Chapter 10

10.1

“Subhūti, you have asked, ‘How532 have bodhisattva great beings entered perfectly into the Great Vehicle?’ In this regard, Subhūti, bodhisattva great beings practice the six perfections and progress from level to level. Subhūti, if you ask how bodhisattva great beings practice the six perfections and progress from level to level, it is like this: no phenomenon changes place, so no phenomenon at all goes or comes, changes place, or draws near. However, while they do not give rise to conceits [F.196.b] or think about the level of any phenomena, it is not that they do not refine the levels, it is that they do not observe those levels.

11.

Chapter 11

11.1

Then the venerable Subhūti said to the Blessed One, “Blessed Lord, the Great Vehicle is called a ‘Great Vehicle.’ It outshines the world with its gods, humans, and asuras and attains emancipation;574 that is why it is called a Great Vehicle.

11.2

“Blessed Lord, this Great Vehicle is the same as space. Just as space gives space to575 countless, immeasurable beings, similarly this Great Vehicle also gives space to countless, immeasurable beings. For this reason, Blessed Lord, this is the Great Vehicle of bodhisattva great beings. For this Great Vehicle, going and coming are not discerned,576 nor standing still. The limit of the past, the limit of the future, and a middle are also not discerned.

12.

Chapter 12

12.1

Then the venerable Pūrṇa Maitrāyaṇīputra said to the Blessed One, “Blessed Lord, this elder Subhūti, who has been put in charge of the perfection of wisdom by the tathāgata, arhat, completely perfect Buddha, thinks he is just to teach the Great Vehicle.”

12.2

The venerable Subhūti then said to the Blessed One, “Blessed Lord, I trust that I have not contradicted the perfection of wisdom while teaching the Great Vehicle.”

13.

Chapter 13

13.1

Then the venerable Śāradvatīputra inquired of the venerable Subhūti, “Venerable Subhūti, when bodhisattva great [F.173.b] beings practice the perfection of wisdom, how do they investigate these phenomena? And, Venerable Subhūti, what is a bodhisattva? What is the perfection of wisdom? What is investigation?”

13.2

The venerable Śāradvatīputra having asked this, the venerable Subhūti then replied to him, “Venerable Śāradvatīputra, you said, ‘What is a bodhisattva?’ A being (sattva) is enlightenment (bodhi), and therefore is called a bodhisattva. With that enlightenment they know the aspects of all phenomena, but they are not attached to those phenomena. If you ask which phenomena they know the aspects of, they know the aspects of physical forms, but they are not attached to them; they know the aspects of feelings, but they are not attached to them; they know the aspects of perceptions, but they are not attached to them; they know the aspects of formative predispositions, but they are not attached to them; and they know the aspects of consciousness, but they are not attached to it.

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.

Notes

n.1

Evidence mentioned in the traditional histories for the same teaching to have been recorded in sūtras of different length is that the interlocutors are the same, and that all versions contain the same prophecy made about Gaṅgadevī, related in chapter 43 of the present text. See Butön, folios 73.b–74.a.

n.2

The six “mother” Prajñāpāramitā sūtras (yum drug), so called because they include all eight implicit topics of the Abhisamayālaṃkara, are the five long sūtras (in one hundred thousand, twenty-five thousand, eighteen thousand, ten thousand, and eight thousand lines, Toh 8–12), along with the Verse Summary (Ratnaguṇasaṅcayagāthā, Toh 13), which is said to have been taught subsequently in the Magadha dialect.

n.3

Butön, folio 99.b; translation in Stein and Zangpo, p. 229.

n.4

See The Perfection of Wisdom in Twenty-Five Thousand Lines (Toh 9) introduction, and The Perfection of Wisdom in Eighteen Thousand Lines (Toh 10) introduction.

n.5

See the 84000 Knowledge Base page on the Degé Kangyur’s Perfection of Wisdom section.

n.6

See Falk 2011; Falk and Karashima (2012 and 2013); and Salomon 2018, pp. 335–58.

n.7

This hypothesis, favored by most modern scholars as well as by traditional Nepalese exegetes, is also supported by the fact that one of the seven Chinese translations of the Eight Thousand, the Dao xing jing (道行經), or Dao xing banruo jing (道行般若經; Taishō 224), was the earliest ever of the Prajñāpāramitā texts to be translated (by Lokakṣema and others in 179 ᴄᴇ)‍—a century before the first “long” group of sūtras was brought to China from Khotan. Nevertheless, traditional scholarship in both China and Tibet favored the idea that the Eight Thousand was an abridgement or extract of the long sūtras. See Zacchetti 2015, p. 177.

n.8

See von Hinüber 2014 and Zacchetti 2015, p. 187. Critical editions of parts of the manuscript have been published by Conze (1962 and 1974), Zacchetti (2005), and Choong (2006).

n.56

bka’ yang dag pas, here and in the Twenty-Five Thousand, is one Tibetan rendering in the canonical texts of the Skt. samyagājñā, the other being the more widespread yang dag pa’i shes pas (“by perfect understanding”), as in the equivalent phrase in the Eighteen Thousand, 1.2 and as recommended in Mahāvyutpatti 1087. See also The Jewel Cloud (Toh 231), 1.2 and n.21. Vetter, p. 67, n. 53, says it “deviates from the translation” of it as a verb (kun shes pa, “fully understand”).

n.278

This is the same as Eighteen Thousand 8.1; Twenty-Five Thousand 5.1 omits.

n.532

Earlier, 8.377, this question is introduced by “because of just what” (ci tsam gyis na): “Blessed Lord, because of just what should bodhisattva great beings be known to have entered perfectly into the Great Vehicle?”

n.574

“Great Vehicle” is derived from mahā-yā and “attains emancipation” or, more literally, “goes forth” from nir-yā.

n.575

“Space” renders ākāśa and “accommodation” avakāśa.

n.576

“Discerned” renders mchis, an honorific, attaching to the one being spoken to. Kimura, Ghoṣa, and Gilgit all have dṛś; Ten Thousand, 13.13, mi mngon lags. However, below (ga F.295.b, 11.107), the nonhonorific form put in the mouth of the Blessed One is myed, “are nonexistent.”

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). 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).

Secondary References in English and Other Languages

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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).

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‍—‍—‍—‍— (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).

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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.

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ci.

Citation Index

2.2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“How then, Lord, should bodhisattva great beings who want to fully awaken to all dharmas in all forms make an effort at the perfection of wisdom?”

2.3

14 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

Venerable Śāriputra having thus inquired, the Lord,

“Śāriputra, here bodhisattva great beings, having stood in the perfection of wisdom by way of not taking their stand on it,”

“having stood in the perfection of wisdom by way of not taking their stand on it,”

“should complete the perfection of giving.”

“by way of not giving up anything, because a gift, a giver, and a recipient are not apprehended.”

“should complete the perfection of giving by way of not giving up anything.”

“Should complete the perfection of morality because no downfall is incurred and no compounded downfall is incurred”—

“Because there is no disturbance”—

“Because there is no relaxing of physical or mental effort”—

“should complete… the perfection of perseverance”

“Because there is no experience”—

“Because all phenomena are not apprehended”—

“should complete the perfection of wisdom.”

2.4

4 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Śāriputra, bodhisattva great beings, having stood in the perfection of wisdom, should perfect the four applications of mindfulness,”

“perfect the four applications of mindfulness.”

“because the applications of mindfulness cannot be apprehended.”

3.1

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

The Lord… said…, “Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.”

3.2

1 reference to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Will venerable Subhūti instruct… on account of armor in which reposes the power of his own intellect and ready speech?”

4.1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, bodhisattva great beings who want to comprehend form should train in the perfection of wisdom,”

“Lord, bodhisattva great beings who want to comprehend form,”

5.1

2 references to this passage can be found in the commentary Toh 3808, The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines.

“Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom, to which bodhisattva will I give advice and instruction in what perfection of wisdom?”

“Lord, given that I do not find, do not apprehend, and do not see any real basis…—Lord, while not finding, not apprehending, and not seeing any real basis, which dharma will advise and instruct which dharma?”

The Perfection of Wisdom in One Hundred Thousand Lines

Toh 8

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