The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 34
Toh 9
Degé Kangyur, vol. 26 (shes phyin, nyi khri, ka), folios 1.b–382.a; vol. 27 (shes phyin, nyi khri, kha), folios 1.b–393.a; and vol. 28 (shes phyin, nyi khri, ga), folios 1.b–381.a
Imprint
Translated by the Padmakara Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2023
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Table of Contents
Summary
The Perfection of Wisdom in Twenty-Five Thousand Lines is among the most important scriptures underlying both the “vast” and the “profound” approaches to Buddhist thought and practice. Known as the “middle-length” version, being the second longest of the three long Perfection of Wisdom sūtras, it fills three volumes of the Kangyur. Like the two other long sūtras, it records the major teaching on the perfection of wisdom given by the Buddha Śākyamuni on Vulture Peak, detailing all aspects of the path to enlightenment while at the same time emphasizing how bodhisattvas must put them into practice without taking them—or any aspects of enlightenment itself—as having even the slightest true existence.
Acknowledgements
Translation by the Padmakara Translation Group. A complete draft by Gyurme Dorje was first edited by Charles Hastings, then revised and further edited by John Canti. The introduction was written by John Canti. We are grateful for the advice and help received from Gareth Sparham, Greg Seton, and Nathaniel Rich.
This translation is dedicated to the memory of our late colleague, long-time friend, and vajra brother Gyurme Dorje (1950–2020), who worked assiduously on this translation in his final years and into the very last months of his life. We would also like to express our gratitude to his wife, Xiaohong, for the extraordinary support she gave him on so many levels.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Kris Yao and Xiang-Jen Yao, which helped make the work on this translation possible, is most gratefully acknowledged.
Text Body
Chapter 34
Then the venerable Subhūti said to the Blessed One, “Blessed Lord, this perfection of wisdom is profound. Blessed Lord, this perfection of wisdom is established for a great purpose. [F.288.b] It is established for an immeasurable purpose, an inestimable purpose, and an unappraisable purpose. Blessed Lord, this perfection of wisdom is established for a purpose that is equal to the unequaled.”
“Subhūti, it is so! It is so!” replied the Blessed One. “Subhūti, this perfection of wisdom is established for a great purpose. This perfection of wisdom is established for an immeasurable purpose, an inestimable purpose, an unappraisable purpose, and a purpose that is equal to the unequaled. If you ask why, Subhūti, it is because the five other perfections are subsumed within this perfection of wisdom. Subhūti, the emptiness of internal phenomena is subsumed within this perfection of wisdom. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are subsumed within it. The four applications of mindfulness are subsumed within it, and the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path are subsumed within it. Subhūti, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas are subsumed within this profound perfection of wisdom. Subhūti, [the goals], up to and including all-aspect omniscience, are subsumed within this perfection of wisdom. [F.289.a]
“Subhūti, just as when a king of the royal class who has been empowered through coronation and is secure in his dominion {Ki.IV: 78} delegates all the royal functions and national duties to a minister, at that time he will have few concerns for those royal functions and national duties, and will have relinquished responsibility, in the same way, Subhūti, all the doctrines of the śrāvakas, and all the doctrines of the pratyekabuddhas, and all the doctrines of the bodhisattvas, and all the doctrines of the buddhas are subsumed within the perfection of wisdom. And it is the perfection of wisdom that implements them. So it is, Subhūti, that this perfection of wisdom is established for a great purpose. This perfection of wisdom is established for an inconceivable purpose. This perfection of wisdom is established for an inestimable purpose. This perfection of wisdom is established for an unappraisable purpose. This perfection of wisdom is established for a purpose that is equal to the unequaled. If you ask why, Subhūti, it is because this profound perfection of wisdom is established in order that one might not appropriate or become fixated on physical forms. It is established in order that one might not appropriate or become fixated on feelings, perceptions, formative predispositions, and consciousness. It is established in order that one might not appropriate or become fixated on [all the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. It is established in order that one might not appropriate or become fixated on [all the goals], up to and including unsurpassed, complete enlightenment.”
“Blessed Lord, how is this perfection of wisdom established in order that one might not appropriate or become fixated on physical forms? [F.289.b] How is it established in order that one might not appropriate or become fixated on feelings, perceptions, formative predispositions, or consciousness? How is it established in order that one might not appropriate or become fixated on [all the attributes and goals], up to and including unsurpassed, complete enlightenment?”
“Subhūti,” replied the Blessed One, “do you observe any physical forms that one could appropriate or become fixated upon? Do you observe anything that one could appropriate or become fixated upon, or anything by which one could appropriate or become fixated?”
“No, Blessed Lord!”
“Subhūti, do you observe any feelings, perceptions, formative predispositions, or consciousness that one could appropriate or become fixated upon? Do you observe anything that one could appropriate or become fixated upon, or anything by which one could appropriate or become fixated?” asked the Blessed One.
“No, Blessed Lord!”
“Subhūti, do you observe any [attributes or goals], up to and including all-aspect omniscience, that one could appropriate or become fixated upon? Do you observe anything that one could appropriate or become fixated upon, or anything by which one could appropriate or become fixated?” asked the Blessed One.
“No, Blessed Lord!”
“Subhūti, do you observe any fruit of entering the stream to nirvāṇa that one could appropriate or become fixated upon? [F.290.a] Do you observe anything that one could appropriate or become fixated upon, or anything by which one could appropriate or become fixated?” asked the Blessed One.
“No, Blessed Lord!”
“Subhūti, do you observe any [other fruit or goal, up to and including] unsurpassed, complete enlightenment, that one could appropriate or become fixated upon? Do you observe anything that one could appropriate or become fixated upon, or anything by which one could appropriate or become fixated?” asked the Blessed One.
“No, Blessed Lord!”
“Subhūti, it is so! It is so!” continued the Blessed One. “Subhūti, I also do not observe physical forms. Since I do not observe them, I do not appropriate them. Since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe feelings, perceptions, formative predispositions, or consciousness. Since I do not observe them, I do not appropriate them. Since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe [the attributes or goals], {Ki.IV: 79} up to and including unsurpassed, complete enlightenment. Since I do not observe them, I do not appropriate them. Since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the buddha level, knowledge of all the dharmas, all-aspect omniscience, or the nature of the tathāgatas. Since I do not observe them, I do not appropriate them. Since I do not appropriate them, I do not grasp them.
“So it is, Subhūti, that bodhisattva great beings should not become fixated on physical forms [F.290.b] and should not appropriate them. They should not become fixated on feelings, perceptions, formative predispositions, or consciousness and should not appropriate them. They should not become fixated on the sense fields, the sensory elements, or the links of dependent origination and should not appropriate them. They should not become fixated on any of the perfections, any of the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas, and should not appropriate them. They should not become fixated on [the goals], up to and including unsurpassed, complete enlightenment, and should not appropriate them. They should not become fixated on buddhahood, knowledge of all the dharmas, all-aspect omniscience, or the nature of the tathāgatas, and should not appropriate them.”
Then the gods inhabiting the realm of desire and those inhabiting the realm of form said to the Blessed One, “Blessed Lord, this perfection of wisdom is profound, hard to discern, and hard to realize! It cannot be investigated and it is not within the range of sophistry. It is at peace and subtle. It can be known by the learned, the refined, and the clear-minded. Blessed Lord, those beings who are inclined toward this profound perfection of wisdom [F.291.a] have fulfilled their duties in the presence of the conquerors of the past. Blessed Lord, those beings who are inclined toward this profound perfection of wisdom have been accepted by spiritual mentors, and they have planted the roots of virtuous actions.
“Blessed Lord, comparing the entire cognition and exertion of all those beings in the world systems of the great trichiliocosm, as many as there are, who have become followers through faith, who have become followers of the Dharma, who have reached the eighth level, who have entered the stream to nirvāṇa, who are destined for only one more rebirth, who are no longer subject to rebirth, who have attained arhatship, and who have become pratyekabuddhas, {Ki.IV: 80} with that of anyone who is inclined toward this profound perfection of wisdom for the duration of a single day, thinking of it, appraising it, examining it, or investigating it, this inclination [of the latter] toward the profound perfection of wisdom for the duration of a single day will be superior. If you ask why, it is because the full extent of the cognition and the full extent of the exertion of those who have become followers through faith, and those who have become followers of the Dharma, who have reached the eighth level, who have entered the stream to nirvāṇa, who are destined for only one more rebirth, who are no longer subject to rebirth, who have attained arhatship, and who have become pratyekabuddhas, is subsumed in the receptivity of bodhisattva great beings who have accepted that phenomena are nonarising.”
Then the Blessed One addressed those gods inhabiting the realm of desire and those gods inhabiting the realm of form as follows: “O gods! It is so! It is so! The full extent of the cognition and the full extent of the exertion of those who have become followers through faith, and those who have become followers of the Dharma, who have reached the eighth level, who have entered the stream to nirvāṇa, who are destined for only one more rebirth, who are no longer subject to rebirth, who have attained arhatship, and who have become pratyekabuddhas, is subsumed in the receptivity of bodhisattva great beings who have accepted that phenomena are nonarising. O gods, one should know that any noble sons or noble daughters who have heard this profound perfection of wisdom, [F.291.b] and who, having heard it, aspire toward it, and who, having aspired toward it, commit it to writing, and having committed it to writing, transmit and disseminate it, focusing their attention correctly on it, will swiftly be emancipated, and not those noble sons or noble daughters who are followers of the vehicles of the śrāvakas and pratyekabuddhas, and who practice according to other sūtras, apart from the perfection of wisdom, for an eon or longer than an eon. If you ask why, it is because those who have become followers through faith, and those who have become followers of the Dharma, who have reached the eighth level, who have entered the stream to nirvāṇa, who are destined for only one more rebirth, who are no longer subject to rebirth, who have attained arhatship, and who have become pratyekabuddhas should train in the attributes that are to be perfected through this profound perfection of wisdom. Bodhisattva great beings should train in them—it is extensively revealed that, having trained in them, the tathāgatas, arhats, completely awakened buddhas have attained consummate buddhahood in unsurpassed, complete enlightenment, will attain consummate buddhahood, and are attaining consummate buddhahood.”
Then the gods inhabiting the realm of desire and those inhabiting the realm of form pronounced the following meaningful proclamation: “Blessed Lord, this perfection of wisdom is the great perfection. Blessed Lord, this perfection of wisdom is the inestimable perfection. This is the unappraisable perfection. This is the perfection that is equal to the unequaled. Blessed Lord, it is having trained in this profound perfection of wisdom that those who have become followers through faith have been emancipated, are emancipated, and will be emancipated, and that those who have become followers of the Dharma, who have reached the eighth level, who have entered the stream to nirvāṇa, who are destined for only one more rebirth, who are no longer subject to rebirth, and [F.292.a] who have attained arhatship have been emancipated, are emancipated, and will be emancipated. It is having trained in it that pratyekabuddhas have been emancipated, are emancipated, and will be emancipated. {Ki.IV: 81} It is having trained in it that bodhisattva great beings have attained, are attaining, and will attain unsurpassed, complete enlightenment. This profound perfection of wisdom is neither diminished nor replenished.”
Then the gods inhabiting the realm of desire and those inhabiting the realm of form prostrated with their heads toward the feet of the Blessed One, and circumambulated the Blessed One three times from the right, before departing from his presence. Having gone not very far, they disappeared, the gods inhabiting the realm of desire proceeding to the realm of desire, and the gods inhabiting the realm of form proceeding to the realm of form.
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if bodhisattva great beings who have heard this perfection of wisdom, immediately afterward are inclined toward it, and, as mentioned before, commit it to writing, take up, uphold, recite, master, and focus their attention correctly on it, from where will they pass away and be reborn into this [human world]?”
“Subhūti,” replied the Blessed One, “bodhisattva great beings who, having heard this profound perfection of wisdom, immediately afterward are inclined toward it, are not discouraged, not thoroughly discouraged, not deluded, and have neither hesitation nor doubt, who delight in hearing this profound perfection of wisdom and after hearing this profound perfection of wisdom direct their mind on it, without letting go of their attention, will always follow without interruption those individuals who are not afraid to guard it and who speak of it, [F.292.b] whether they are going, coming, standing up, sitting down, or reclining.
“Subhūti, just as a milch cow does not abandon her newborn calf, if bodhisattva great beings, for the sake of this profound perfection of wisdom, do not forsake [the teachers] who preach this Dharma until they have brought into being this perfection of wisdom, and have become familiar with it through mindfulness, investigated it with their minds, and comprehended it through the view, then, Subhūti, those individuals who follow the vehicle of the bodhisattvas will pass away among humankind and be reborn among humankind. If you ask why, it is because those noble children who follow the vehicle of the bodhisattvas, after hearing, taking up, upholding, reciting, mastering, and focusing their attention correctly on this perfection of wisdom in their former lives—and having, in the aforementioned manner, committed it to writing, compiled it as a book, and then served, respected, honored, and worshiped it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons—will, through these roots of virtuous action, pass away among humankind and be reborn among humankind. One will see that immediately after they have heard of this profound perfection of wisdom they will be inclined toward it.” {Ki.IV: 82}
“Blessed Lord, could bodhisattva great beings who are inclined toward this profound perfection of wisdom immediately after hearing it, and who have acquired these enlightened attributes by committing it to writing, and having committed it to writing also transmitted and disseminated it, focusing their attention correctly on it, have venerated other lord buddhas, and then passed away and been reborn in this [human world]?”
“Subhūti, it is so! It is so!” replied the Blessed One. “Bodhisattva [F.293.a] great beings who have venerated other lord buddhas, and then passed away to be reborn in this [human world], will be inclined toward this profound perfection of wisdom immediately after hearing it, and having been inclined toward it, will commit it to writing, and having committed it to writing, will transmit and disseminate it, focusing their attention correctly on it. If you ask why, it is because those bodhisattva great beings have heard this profound perfection of wisdom from those lord buddhas, and, after hearing it, they have taken up, upheld, recited, mastered, disseminated, and focused their attention correctly on it. Through these roots of virtuous action and through focusing their attention on it, they have been reborn in this [human world].
“Moreover, Subhūti, if there are bodhisattva great beings who have [previously] been born equal in fortune to the gods of Tuṣita, and who, on passing away from that [divine realm], have been reborn with fortune equal to that of humankind, one should know that they are also endowed with those same enlightened attributes. If you ask why, Subhūti, it is because those bodhisattva great beings who have been born in the abode of Tuṣita have investigated this profound perfection of wisdom and questioned the bodhisattva great being Maitreya about it. So, one should know that it is through these roots of virtuous action that they have been reborn in this [human world].
“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard the perfection of wisdom in former lives, have not had an opportunity to pose questions and investigate it. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds are discouraged and disoriented.
“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, [F.293.b] and the perfection of generosity in former lives, have not had an opportunity to pose questions and investigate them. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds are discouraged and disoriented. {Ki.IV: 83}
“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard of the emptiness of internal phenomena, the emptiness of external phenomena, and the emptiness of external and internal phenomena in former lives, have not had an opportunity to pose questions and investigate them. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds are discouraged and disoriented.
“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, in former lives, have not had an opportunity to pose questions and investigate them. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds are discouraged and disoriented.
“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard of the four applications of mindfulness in former lives, have not had an opportunity to pose questions and investigate them. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds are discouraged and disoriented.
“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard of the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path in former lives, have not had an opportunity to pose questions and investigate them. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds [F.294.a] are discouraged and disoriented.
“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard of the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas in former lives, have not had an opportunity to pose questions and investigate them. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds are discouraged and disoriented.
“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard of [the goals], up to and including unsurpassed, complete enlightenment, in former lives, have not had an opportunity to pose questions and investigate them. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds are discouraged and disoriented. {Ki.IV: 84}
“Moreover, Subhūti, if there are individual followers of the vehicle of the bodhisattvas who, despite having heard this profound perfection of wisdom in former lives, have not had an opportunity to pose questions and investigate it, and have not pursued it for one, two, three, four, or five days, when those individual followers of the vehicle of the bodhisattvas now investigate and pose questions about this profound perfection of wisdom, and pursue it for one, two, [F.294.b] three, four, or five days, they will not be captivated by this profound perfection of wisdom, and indeed will not pose questions about it. If you ask why, Subhūti, it is because those individuals who have not investigated, posed questions about, and pursued this profound perfection of wisdom will turn out like that. They will have listened to this profound perfection of wisdom, but will have only developed their positive attitude and devotion to that extent. They will sometimes have devotion to it and at other times they will not have devotion to it. They will be swayed by their mood swings, like a fragment of tree cotton.
“Subhūti, you should know that those individual followers of the vehicle of the bodhisattvas have not been engaged in this vehicle for a long period of time. They have not been accepted by a spiritual mentor, and they have not venerated the completely awakened buddhas.
“Subhūti, those individual followers of the vehicle of the bodhisattvas have not transmitted or disseminated this profound perfection of wisdom, and they have not focused their attention correctly on it. They have not trained in the perfection of wisdom, nor have they trained in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity. They have not trained in the emptiness of internal phenomena, and they have not trained in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They have not trained in the applications of mindfulness, and they have not trained in the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment and the noble eightfold path. They have not trained in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, [F.295.a] the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas. They have not trained in [the goals], up to and including all-aspect omniscience. [B47]
“Subhūti, you should know that those individual followers of the vehicle of the bodhisattvas have newly embarked on the vehicle. They are merely endowed with a little faith, a little love, and a little devotion. They will not be able to commit this profound perfection of wisdom to writing, {Ki.IV: 85} or to recite, transmit, and disseminate it, focusing their attention correctly on it. Subhūti, if noble sons or noble daughters who follow the vehicle of the bodhisattvas do not commit this profound perfection of wisdom to writing, do not transmit it, do not disseminate it, and do not focus their attention correctly on it, and if they do not benefit others through this profound perfection of wisdom; if they do not benefit others through the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity; if they do not benefit others through the emptiness of internal phenomena; if they do not benefit others through [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; if they do not benefit others through the applications of mindfulness; if they do not benefit others through [the other causal attributes], up to and including the noble eightfold path; if they do not benefit others through [the fruitional attributes and goals], [F.295.b] up to and including all-aspect omniscience; if they do not practice in accordance with perfection of wisdom; if they do not practice in accordance with the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity; if they do not practice in accordance with the emptiness of internal phenomena; if they do not practice in accordance with [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; if they do not practice in accordance with the applications of mindfulness; if they do not practice in accordance with [the other causal attributes], up to and including the noble eightfold path; and if they do not practice in accordance with [the fruitional attributes and goals], up to and including all-aspect omniscience, then they will be restricted to one of [only] two places—that is, two levels the level of the śrāvakas and the level of the pratyekabuddhas. If you ask why, it is because those noble sons or noble daughters in the past have not committed this profound perfection of wisdom to writing, they have not revealed it, they have not disseminated it, and they have not focused their attention correctly on it. They have not even benefited others through this perfection of wisdom and they have not practiced in accordance with this perfection of wisdom. For this reason, you should know that those noble sons or noble daughters who follow the vehicle of the bodhisattvas will be restricted to [only] one of those two places and two levels.”
This completes the thirty-fourth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
Colophon
It is said in the original Jangpa manuscript:
This [Tibetan translation of] The Perfection of Wisdom in Twenty-Five Thousand Lines has been edited twice on the basis of the original “gold manuscript,” which had been [commissioned as] a commitment of the spiritual mentor Nyanggom Chobar, and it has also been edited on the basis of the manuscript kept at Yerpa. Since it is extant, scribes of posterity should copy [the text] according to this version alone.
In the [recast] version of The Perfection of Wisdom in Twenty-Five Thousand Lines [Toh 3790] that was edited by master Haribhadra, and in some [other] manuscripts, the text ends with the seventy-first chapter entitled “Unchanging Reality.” In certain [other] manuscripts, including the original (phyi mo) [Toh 9], there are seventy-six chapters, with [F.380.b] the addition of the [seventy-second] chapter entitled “Distinctions in the Training of a Bodhisattva,” the [seventy-third] chapter entitled “The Attainment of the Manifold Gateways of Meditative Stability by the Bodhisattva Sadāprarudita,” the [seventy-fourth] chapter entitled “Sadāprarudita,” the [seventy-fifth] chapter entitled “Dharmodgata,” and the [seventy-sixth] chapter entitled “Entrustment.” This accords with earlier accounts and the authentic records of teachings received. Insofar as there are distinctions in the translation of these five later chapters, I have seen a few manuscripts where the terminology is slightly dissimilar, although there are no differences in meaning.
In general, throughout the present text there are all sorts of unique allusions and variations in the elaboration of the points that are expressed. In particular, in the chapter entitled “The Introductory Narrative,” there are some passages where the text corresponds to The Perfection of Wisdom in One Hundred Thousand Lines.
At the time when the carving of the xylographs of this very text, along with those of the Multitude of the Buddhas (Buddhāvataṃsaka), was completed, in the presence of King Tenpa Tsering, the ruler of Degé, the beggar monk Tashi Wangchuk composed these verses at Sharkha Dzongsar Palace, where the wood-carving workshop was based. May they be victorious!
ye dharmā hetuprabhavā hetun teṣāṃ tathāgato bhavat āha teṣāṃ ca yo nirodho evaṃ vādī mahāśramaṇaḥ [ye svāhā]
“Whatever events arise from causes, the Tathāgata has told of their causes, and the great ascetic has also taught their cessation.”
Bibliography
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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}
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}
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, 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.
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 (shes phyin, ’bum, ka–a).
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).
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, fols. 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 fols. 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).
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.
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.
Jamgön Kongtrül (’jam mgon kong sprul). shes bya kun khyab mdzod [“The Treasury of Knowledge”]. Root verses contained in three-volume publication. Beijing: Mi rigs dpe skrun khang, 1982; Boudhnath: Padma Karpo Translation Committee edition, 2000 (photographic reproduction of the original four-volume Palpung xylograph, 1844). 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 are Ngawang Zangpo 2010 (Books 2, 3, and 4) and Dorje 2012 (Book 6, Parts 1–2).
Nordrang Orgyan (nor brang o rgyan). chos rnam kun btus. 3 vols. Beijing: Krung go’i bod rig pa dpe skrun khang, 2008.
Tsongkhapa (tsong kha pa blo bzang grags pa). byang chub sems dpa’ sems dpa’ chen po rtagtu ngu’i rtogs pa brjod pa’i snyan dngags dpag bsam gyi ljong pa [“An Avadāna of the Bodhisattva-Mahāsattva Sadāprarudita”], in Lhasa (zhol) Kangyur vol. 34, folios 523.b–555.b (pp. 1046–1110). The same text is also to be found in Tsongkhapa’s Collected Works: gsung ’bum tsong kha pa (bkras lhun par rnying ldi lir bskyar par brgyab pa), vol. 3, Ngawang Gelek Demo, 1975, pp. 242–96.
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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