The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 35
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
Current version v 1.1.14 (2024)
Generated by 84000 Reading Room v2.26.1
84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.
This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.
Table of Contents
Summary
The Perfection of Wisdom in 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 35
“Subhūti, you should know that this is like when a ship is wrecked at sea. If the people on board do not catch and hold on to a piece of wood, a wooden log, a wooden plank, a leather bag, or a human corpse, they will surely die, Subhūti, without reaching the ocean shore. Subhūti, when a ship is wrecked at sea, the people on board who do catch and hold on to a piece of wood, a wooden log, a wooden plank, [F.296.a] a leather bag, or a human corpse will not die at sea. They will safely reach the other shore of the ocean, uninjured and unharmed. They will reach dry land, uninjured and unharmed.
“In the same way, Subhūti, those noble sons or noble daughters who follow the vehicle of the bodhisattvas and who have just a little faith, a little love, and a little devotion for this profound perfection of wisdom do not commit this profound perfection of wisdom to writing. They do not teach it, do not disseminate it, do not focus their attention correctly on it, and do not rely upon it. They do not commit to writing the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity. They do not reveal them, do not disseminate them, do not focus their attention correctly on them, and do not rely upon them. They do not commit to writing the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, {Ki.IV: 86} the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the 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, the eighteen distinct qualities of the buddhas, or the [goals], up to and including all-aspect omniscience. They do not reveal them, do not disseminate them, do not focus their attention correctly on them, and do not rely upon them. In the interim, they will lapse from enlightenment. Without attaining all-aspect omniscience, [F.296.b] they will actualize the level of the śrāvakas or the level of the pratyekabuddhas.
“Subhūti, those individual followers of the vehicle of the bodhisattvas who are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of consummate buddhahood in unsurpassed, complete enlightenment do commit this profound perfection of wisdom to writing. They transmit and disseminate it, focusing their attention correctly on it, and they rely upon it. So it is that those noble sons or noble daughters have faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment. For this reason they are sustained by the perfection of wisdom, and they are sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. They are sustained by the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, 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 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. [F.297.a] They are sustained by the [goals], up to and including all-aspect omniscience. So, in the interim they will not be damaged. They will transcend the level of the śrāvakas. They will transcend the level of the pratyekabuddhas. Having brought beings to maturity and having refined the buddhafields, they will attain consummate buddhahood in unsurpassed, complete enlightenment. {Ki.IV: 87}
“Moreover, Subhūti, you should know that this is like when a man or woman thinks of fetching water in an unbaked clay jar that has not been fired—that jar would not last long, but would swiftly break up and disintegrate. If you ask why, it is because the jar is unbaked. In the end it will turn to mud. In the same way, Subhūti, if those noble sons or noble daughters who follow the vehicle of the bodhisattvas and are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of consummate buddhahood in unsurpassed, complete enlightenment, but nonetheless are not sustained by the perfection of wisdom; are not sustained by skillful means; are not sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity; and if they are not sustained by the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; and if they are not sustained by the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the path; and if they are not sustained by the truths of the noble ones, the meditative concentrations, [F.297.b] the immeasurable attitudes, 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, and the eighteen distinct qualities of the buddhas; and if they are not sustained by [the goals], up to and including all-aspect omniscience, then you should know that those noble sons or noble daughters who follow the vehicle of the bodhisattvas will be damaged in interim states. Subhūti, if you ask what are the interim states in which those noble sons or noble daughters who follow the vehicle of the bodhisattvas will be damaged, they comprise the level of the śrāvakas and the level of the pratyekabuddhas.
“Subhūti, it is just as when a man or a woman fetches water from a river, lake, pool, or well with a clay jar that has been well baked—you should know, Subhūti, that the jar of this water carrier will easily be brought home. In the same way, Subhūti, if bodhisattva great beings who are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment have been sustained by the perfection of wisdom; if they have been sustained by skillful means; if they have been sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, {Ki.IV: 88} and the perfection of generosity; [F.298.a] and if they have been sustained by [all the attributes and goals], up to and including all-aspect omniscience, then, Subhūti, those bodhisattva great beings will not be damaged in interim states—the level of the śrāvakas and the level of the pratyekabuddhas. Uninjured and unharmed, they will attain consummate buddhahood in unsurpassed, complete enlightenment.
“Subhūti, it is just as if an ocean-going ship that has not been repaired and caulked were to set out to sea, loaded with merchandise—one should know, Subhūti, that this ship will disintegrate. The ship will go one way and the cargo another, so that the merchant, being unskilled in means, will incur great misfortune and suffer the loss of great prosperity. In the same way, Subhūti, if bodhisattva great beings are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment, but, nonetheless, are not sustained by the perfection of wisdom; are not sustained by skill in means; are not sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity; are not sustained by any of the aspects of emptiness; are not sustained by the thirty-seven factors conducive to enlightenment; are not sustained by 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 to liberation—emptiness, signlessness, and wishlessness— [F.298.b] 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 if they are not sustained by [the goals], up to and including all-aspect omniscience, then you should know, Subhūti, that those bodhisattva great beings will be damaged in the interim states. They will be deprived of the great advantage that is the wealth of all-aspect omniscience, and they will suffer the loss of great prosperity. Subhūti, if you ask what are the interim states in which those bodhisattva great beings are damaged, they comprise the level of the śrāvakas and the level of the pratyekabuddhas.
“Subhūti, it is just as if a skilled person were to launch into the water an ocean-going ship that has been properly caulked and properly prepared, and load it with merchandise—you should know, Subhūti, that this ocean-going ship would not disintegrate midway, and it would reach its destination. In the same way, Subhūti, if any bodhisattva great beings are endowed with faith, tolerance, devotion, {Ki.IV: 89} higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment, and if in addition they have also been sustained by the perfection of wisdom; if they have been sustained by skill in means; if they have been sustained by 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 have been sustained by the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, [F.299.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, and the eighteen distinct qualities of the buddhas; and if they have been sustained by [the goals], up to and including all-aspect omniscience, then you should know, Subhūti, that those bodhisattva great beings intent on unsurpassed, complete enlightenment will not be damaged in the interim states.
“Subhūti, they will indeed turn out like that. If any bodhisattva great beings who are indeed endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment, and if in addition they have been sustained by the perfection of wisdom, if they have been sustained by skill in means, if they have been sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline and the perfection of generosity, and if they have been sustained by [all the attributes and goals], up to and including all-aspect omniscience, those bodhisattva great beings will not fall into the level of the śrāvakas or the level of the pratyekabuddhas.
“Subhūti, if, as an analogy, the body of an aged and decrepit old man who has reached the age of one hundred and twenty were to succumb to some illness, due to a wind, bile, or [F.299.b] phlegm disorder, or to a combination of these, do you think, Subhūti, that this man would be able to rise from his bed unaided?”
“No, Blessed Lord! Even if he were capable of rising from the bed, he would not be able to walk for more than one or two krośa.448 Because that man would be ravaged by old age and suffering, he would not be able to walk far, even if he could rise from his bed.” {Ki.IV: 90}
“In the same way, Subhūti,” replied the Blessed One, “if bodhisattva great beings who are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment, but nonetheless have not been sustained by the perfection of wisdom; have not been sustained by skill in means; have not been sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity; have not been sustained by the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, or [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; have not been sustained by the applications of mindfulness; have not been sustained by the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the path; have not been sustained by 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 to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, [F.300.a] 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 have not been sustained by [the goals], up to and including all-aspect omniscience, in that case, Subhūti, those bodhisattva great beings will fall into the interim states—the level of the śrāvakas or the level of the pratyekabuddhas. If you ask why, it is because they have not been sustained by the perfection of wisdom, they have not been sustained by skillful means, and they have not been sustained by [all the attributes and goals], up to and including all-aspect omniscience.
“Subhūti, just as when that same aged and decrepit old man, who has reached the age of one hundred and twenty and whose body had succumbed to some illness, due to a wind, bile, or phlegm disorder, or to a combination of these, wishes to rise from his bed, and two strong men then hold and support him on his left and right sides, and urge him on, saying, ‘Sir, you may freely go wherever you wish. You should not be afraid because we will hold and support you on the way, as far as your destination,’ in the same way, Subhūti, if any bodhisattva great beings are endowed with faith, tolerance, devotion, higher aspiration, love, enthusiasm, relentlessness, and unrelenting perseverance for the sake of unsurpassed, complete enlightenment, and if in addition they are also sustained by the perfection of wisdom; if they are sustained by skill in means; if they are sustained by the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, [F.300.b] the perfection of ethical discipline, and the perfection of generosity; if they are sustained by the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; if they are sustained by the applications of mindfulness; if they are sustained by the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the path; if they are sustained by 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 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; and if they are sustained by [the goals], up to and including all-aspect omniscience, then, Subhūti, those bodhisattva great beings will not be damaged in the interim states. Those bodhisattva great beings can reach the abode of unsurpassed, complete enlightenment. If you ask why, it is because they are not separated from the perfection of wisdom, and they are not separated from skillful means.”
“Blessed Lord, how do individual followers of the vehicle of the bodhisattvas not fall into the level of the śrāvakas or the level of the pratyekabuddhas because they are not separated from the perfection of wisdom or from skillful means?” {Ki.IV: 91}
“Subhūti,” replied the Blessed One, “it is excellent that you think to question the Tathāgata about this matter for the sake of individuals who follow the vehicle of the bodhisattvas. [F.301.a] Excellent! In this regard, Subhūti, at the beginning, when individual followers of the vehicle of the bodhisattvas dispense gifts, they do so with a mind that succumbs to [notions of] ‘me’ and ‘mine.’ When they maintain ethical discipline, cultivate tolerance, undertake perseverance, become absorbed in meditative concentration, and cultivate wisdom, they do so with a mind that succumbs to [notions of] ‘me’ and ‘mine.’ When they dispense gifts, they think, ‘I am giving gifts! I am giving gifts to them! I am a giver!’ and similarly, ‘I am maintaining ethical discipline! I maintain this ethical discipline! I am ethical! I am cultivating tolerance! This is the tolerance I cultivate! I am tolerant! I am undertaking perseverance! This is the perseverance I undertake! I am one who perseveres! I am absorbed in meditative concentration! These are the meditative concentrations in which I am absorbed! I am a meditator! I am cultivating wisdom! This is the wisdom I cultivate! I am wise!’ They give rise to conceits about gifts, they give rise to conceits on account of gifts, and they give rise to the conceit that they are givers.449 They give rise to conceits about ethical discipline, they give rise to conceits on account of ethical discipline, and they give rise to the conceit that they are ethical. They give rise to conceits about tolerance, they give rise to conceits on account of tolerance, and they give rise to the conceit that they are tolerant. They give rise to conceits about perseverance, they give rise to conceits on account of perseverance, and they give rise to the conceit that they are persevering. They give rise to conceits about the meditative concentrations, they give rise to conceits on account of the meditative concentrations, [F.301.b] and they give rise to the conceit that they are meditators. They give rise to conceits about wisdom, they give rise to conceits on account of wisdom, and they give rise to the conceit that they are wise. If you were to ask, ‘How is that?’ in the perfection of generosity there are no such concepts. The perfection of generosity is far removed. In the perfection of ethical discipline there are no such concepts. The perfection of ethical discipline is far removed. In the perfection of tolerance there are no such concepts. The perfection of tolerance is far removed. In the perfection of perseverance there are no such concepts. The perfection of perseverance is far removed. In the perfection of meditative concentration there are no such concepts. The perfection of meditative concentration is far removed. In the perfection of wisdom there are no such concepts. The perfection of wisdom is far removed.
“Indeed, it is the case that those [just-mentioned] individuals who follow the vehicle of the bodhisattvas do not understand that which is far removed, and do not understand that which is transcendent. They have not been sustained by the perfection of generosity, and they have not been sustained by the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They have not been sustained by [the attributes and goals], up to and including all-aspect omniscience, for which reason they fall into the level of the śrāvakas or the level of the pratyekabuddhas, and are not emancipated in all-aspect omniscience.
“Subhūti, if you ask how individual followers of the vehicle of the bodhisattvas are lacking in skillful means, in this regard, Subhūti, at the beginning individuals who follow the vehicle of the bodhisattvas dispense gifts without skillful means, they maintain ethical discipline without skillful means, they cultivate tolerance without skillful means, they undertake perseverance without skillful means, they are absorbed in meditative concentration without skillful means, [F.302.a] and they cultivate wisdom without skillful means. And they think, ‘I am giving gifts! This is the gift I am giving! I am giving a gift to them! I am a giver! I am maintaining ethical discipline! This is the ethical discipline I maintain! I am cultivating tolerance! This is the tolerance I cultivate! {Ki.IV: 92} I am undertaking perseverance! This is the perseverance I undertake! I am absorbed in the meditative concentrations! These are the meditative concentrations in which I am absorbed! I am cultivating wisdom! This is the wisdom I cultivate!’ They give rise to conceits about gifts, they give rise to conceits on account of gifts, and they give rise to the conceit that they are givers. They give rise to conceits about ethical discipline, they give rise to conceits on account of ethical discipline, and they give rise to the conceit that they are ethical. They give rise to conceits about tolerance, they give rise to conceits on account of tolerance, and they give rise to the conceit that they are tolerant. They give rise to conceits about perseverance, they give rise to conceits on account of perseverance, and they give rise to the conceit that they are persevering. They give rise to conceits about the meditative concentrations, they give rise to conceits on account of the meditative concentrations, and they give rise to the conceit that they are meditators. They give rise to conceits about wisdom, they give rise to conceits on account of wisdom, and they give rise to the conceit that they are wise. If you ask why, in the perfection of generosity there are no such concepts. If you ask why, it is because the perfection of generosity is not a perfection. The perfection of ethical discipline is not a perfection. The perfection of tolerance is not a perfection. The perfection of perseverance is not a perfection. The perfection of meditative concentration is not a perfection. [F.302.b] The perfection of wisdom is not a perfection.
“It is indeed the case that those [aforementioned individuals] who follow the vehicle of the bodhisattvas do not understand that which is far removed, and do not understand that which is transcendent. They have not been sustained by the perfection of generosity, and they have not been sustained by the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They have not been sustained by skillful means, and they have not been sustained by [the attributes and goals], up to and including all-aspect omniscience, for which reason they fall into the level of the śrāvakas or the level of the pratyekabuddhas, and are not emancipated in all-aspect omniscience.
“Subhūti, if you ask how individual followers of the vehicle of the bodhisattvas who have been sustained by the perfection of wisdom and by skillful means do not fall into the level of the śrāvakas or the level of the pratyekabuddhas, and attain unsurpassed, complete enlightenment, in this regard, Subhūti, when individual followers of the vehicle of the bodhisattvas from the very beginning dispense gifts, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’ When they maintain ethical discipline, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’ When they cultivate tolerance, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’ When they undertake perseverance, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’ When they cultivate meditative concentration, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’ When they cultivate wisdom, they do so with a mind that does not succumb to [notions of] ‘me’ and ‘mine.’ They do not think, ‘I am giving gifts! I am giving gifts to them!’ They do not think, ‘I am maintaining ethical discipline! This is the ethical discipline I maintain! [F.303.a] I am cultivating tolerance! This is the tolerance I cultivate! {Ki.IV: 93} I am undertaking perseverance! This is the perseverance I undertake! I am absorbed in the meditative concentrations! These are the meditative concentrations in which I am absorbed! I am cultivating wisdom! This is the wisdom I am cultivating!’ They do not give rise to conceits about gifts, they do not give rise to conceits on account of gifts, and they do not give rise to the conceit that they are givers. They do not give rise to conceits about ethical discipline, they do not give rise to conceits on account of ethical discipline, and they do not give rise to the conceit that they are ethical. They do not give rise to conceits about tolerance, they do not give rise to conceits on account of tolerance, and they do not give rise to the conceit that they are tolerant. They do not give rise to conceits about perseverance, they do not give rise to conceits on account of perseverance, and they do not give rise to the conceit that they are persevering. They do not give rise to conceits about the meditative concentrations, they do not give rise to conceits on account of the meditative concentrations, and they do not give rise to the conceit that they are meditators. They do not give rise to conceits about wisdom, they do not give rise to conceits on account of wisdom, and they do not give rise to the conceit that they are wise. If you were to ask, ‘How is that?’ in the perfection of generosity there are no concepts through which they could give rise to conceits. This is because the perfection of generosity is not a perfection. In the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, perfection of meditative concentration, and the perfection of wisdom there are no concepts through which they could give rise to conceits. This is because the perfection of wisdom [and so forth] are not perfections. [F.303.b] In this case, the individuals who follow the vehicle of the bodhisattvas do indeed understand that which is far removed and that which is transcendent. They also do not give rise to conceits and they are sustained by the perfection of generosity. They are sustained by the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and they are sustained by [the other attributes and goals], up to and including all-aspect omniscience, for which reason they do not fall into the level of the śrāvakas or the level of the pratyekabuddhas, and they will also attain unsurpassed, complete enlightenment.
“So it is, Subhūti, that individuals who follow the vehicle of the bodhisattvas are sustained by the perfection of wisdom, they are sustained by skillful means, and they are sustained by [the other attributes and goals], up to and including all-aspect omniscience. They do not fall into the level of the śrāvakas or the level of the pratyekabuddhas.
“Subhūti, if you ask how individuals who follow the vehicle of the bodhisattvas are sustained by skillful means, in this regard, Subhūti, individuals who follow the vehicle of the bodhisattvas from the very beginning dispense gifts with skillful means. They maintain ethical discipline with skillful means, they cultivate tolerance with skillful means, they undertake perseverance with skillful means, they are absorbed in the meditative concentrations with skillful means, and they cultivate wisdom with skillful means. For they do not think, ‘I am giving gifts! This is the gift I am giving! I am giving gifts to them!’ They do not think, ‘I am maintaining ethical discipline! This is the ethical discipline I maintain!’ They do not think, ‘I am cultivating tolerance! This is the tolerance I cultivate!’ They do not think, ‘I am undertaking perseverance! This is the perseverance I undertake!’ They do not think, ‘I am absorbed in the meditative concentrations! These are the meditative concentrations in which I am absorbed!’ [F.304.a] They do not think, ‘I am cultivating wisdom! This is the wisdom I cultivate!’ They do not give rise to conceits about gifts, they do not give rise to conceits on account of gifts, and they do not give rise to the conceit that they are givers. They do not give rise to conceits about ethical discipline, they do not give rise to conceits on account of ethical discipline, and they do not give rise to the conceit that they are ethical. They do not give rise to conceits about tolerance, they do not give rise to conceits on account of tolerance, and they do not give rise to the conceit that they are tolerant. They do not give rise to conceits about perseverance, they do not give rise to conceits on account of perseverance, and they do not give rise to the conceit that they are persevering. They do not give rise to conceits about the meditative concentrations, they do not give rise to conceits on account of the meditative concentrations, and they do not give rise to the conceit that they are meditators. They do not give rise to conceits about wisdom, they do not give rise to conceits on account of wisdom, and they do not give rise to the conceit that they are wise. If you ask why, it is because they with are without concepts, and in the perfection of generosity there are no concepts. If you ask why, it is because the perfection of generosity is not a perfection. They with are without concepts, and in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom there are no concepts. If you ask why, it is because the perfection of wisdom [and so forth] are not perfections. In this case, the individuals who follow the vehicle of the bodhisattvas do indeed understand that which is far removed and they understand that which is transcendent, and yet they do not give rise to conceits. They are sustained by the perfection of generosity. They are sustained by the perfection of ethical discipline, [F.304.b] the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They are sustained by skillful means, and they are sustained by [the other attributes and goals], up to and including all-aspect omniscience, for which reason they do not fall into the level of the śrāvakas or the level of the pratyekabuddhas, and they will also be emancipated in all-aspect omniscience.”
This completes the thirty-fifth 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
Primary Sources 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, Toh 9]. 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), 2006–2009, vols. 26–28.
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).
Secondary References in English and Other Languages
Bhattacharya, B. [Illustrations of the Indikutasaya Copper Plaques], in Bulletin of the Baroda State Museum and Picture Gallery, I 1. Baroda: 1943-4.
Bodhi, Bhikkhu, trans. The Sūtra on the All-Embracing Net of Views. Kandy: Buddhist Publication Society, 1978.
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.
Boucher, Daniel. “Dharmarakṣa and the Transmission of Buddhism to China.” Asia Major (Academia Sinica) no. 1/2, (2006): 13–37. http://www.jstor.org/stable/41649912.
Burchardi, Anne, trans. The Teaching on the Great Compassion of the Tathāgata (Tathāgatamahākaruṇānirdeśa, Toh 147). 84000: Translating the Words of the Buddha, 2020.
Brunnhölzl, Karl. 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.
Chimpa, Lama and Alaka Chattopadhyaya, trans. Tāranātha’s History of Buddhism in India. Atlantic Highlands: Humanities Press, 1980.
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. (1973). 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.
Davidson, Ronald. “Studies in Dhāraṇī Literature I: Revisiting the Meaning of the Term Dhāraṇī.” Journal of Indian Philosophy 37, no. 2 (April 2009): 97–147.
Dayal, Har. The Bodhisattva Doctrine in Buddhist Sanskrit Literature. London: Routledge & Kegan Paul, 1932. Reprinted Delhi: Motilal Banarsidass, 1970.
Dharmachakra Translation Committee, trans. (2013). The Play in Full (Lalitavistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.
——— (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.
——— (2022). The Heart of the Perfection of Wisdom, the Blessed Mother (Bhagavatīprajñāpāramitāhṛdaya, Toh 21). 84000: Translating the Words of the Buddha, 2022.
Dorje, Gyurme, trans., (1987). “The Guhyagarbhatantra and its XIVth Century Tibetan Commentary Phyogs bcu mun sel.” 3 vols. PhD diss. University of London, School of Oriental and African Studies, 1987.
———, 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.
Dudjom Rinpoche. The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. 2 vols. Translated by Gyurme Dorje with Matthew Kapstein. Boston: Wisdom Publications, 1991.
Dutt, Nalinaksha. Pañcaviṃśati-sāhasrikā Prajñā-pāramitā. Calcutta Oriental Series 28. London: Luzac, 1934. Reprinted Delhi: Sri Satguru Publications, 1986.
Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary. 2 vols. New Haven: Yale University Press, 1953.
Falk, Harry. “The ‘Split’ Collection of Kharoṣṭhī texts.” ARIRIAB 14 (2011): 13–23.
Falk, Harry, and Seishi Karashima (2012). “A first‐century Prajñāpāramitā manuscript from Gandhāra – parivarta 1 (Texts from the Split Collection 1).” ARIRIAB 15 (2012): 19–61.
——— (2013). “A first‐century Prajñāpāramitā manuscript from Gandhāra – parivarta 5 (Texts from the Split Collection 2).” ARIRIAB 16 (2013): 97–169.
Ghoṣa, Pratāpacandra, ed. Çatasāhasrikā prajñāpāramitā: A Theological and Philosophical Discourse of Buddha With His Disciples in A Hundred Thousand Stanzas. Calcutta: Asiatic Society of Bengal, 1902–14. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
Herrmann-Pfandt, Adelheid. Die Lhan Kar Ma: Ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte, Kritische Neuausgabe mit Einleitung und Materialien. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
Hikata, Ryusho. Suvikrāntavikrāmi-paripṛcchā-Prajñāpāramitā-sūtra: Edited with an Introductory Essay. Fukuoka, 1958.
Hinüber, O. von. (1983) “Sieben Goldblätter einer Pañca-viṃśatisāhasrikā Prajñāpāramitā aus Anurādhapura.” NAWG 7 (1983): 189–207.
——— (2014). “The Gilgit Manuscripts: An Ancient Library in Modern Research.” In From Birch Bark to Digital Data: Recent Advances in Buddhist Manuscript Research, edited by P. Harrison & J. Hartmann, 79–135. Vienna: 2014.
Kimura, Takayasu, ed. Śatasāhasrikā Prajñāpāramitā, II/1–4, 4 vols. Tokyo: Sankibo Busshorin, 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4). Available as e-text (see links) on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
———, ed. Pañcaviṃśatisāhasrikā Prajñā-pāramitā, I–VIII, 6 vols. Tokyo: Sankibo Busshorin, 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8). Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
Kloetzli, Randy. Buddhist Cosmology. Delhi: Motilal Banarsidass, 1983.
Konow, Sten. The First Two Chapters of the Daśasāhasrikā Prajñāpāramitā: Restoration of the Sanskrit Text, Analysis and Index. Oslo: I Kommisjon Hos Jacob Dybwad, 1941.
Lamotte, Etienne (1998). Śūraṃgamasamādhisūtra: The Concentration of Heroic Progress, An Early Mahāyāna Buddhist Scripture. English translation by Sara Boin-Webb. London: Curzon Press.
——— (2001). The Treatise on the Great Virtue of Wisdom of Nāgārjuna (Mahāprajñāpāramitāśāstra). English translation by Gelongma Karma Migme Chodron. Unpublished electronic text, 2001.
Lethcoe, Nancy R., “Some Notes on the Relationship between the Abhisamayālaṅkāra, the Revised Pañcaviṃśatisāhasrikā and the Chinese Translations of the Unrevised Pañcaviṃśatisāhasrikā.” JAOS 96/4 (1976): 499–511.
Lopez, Donald S. The Heart Sūtra Explained: Indian and Tibetan Commentaries. Albany: SUNY, 1988.
Martini, Giuliana (a.k.a. Dhammadinnā). “Bodhisattva Texts, Ideologies and Rituals in Khotan in the Fifth and Sixth Centuries.” In Buddhism Among the Iranian Peoples of Central Asia, vol. 1 of Multilingualism and History of Knowledge, edited by Matteo de Chiara, Matteo, Mauro Maggi, and Giuliana Martini. Vienna: Verlag der Österreichen Akademie der Wissenschaften, 2013.
Ñāṇamoli, Bhikkhu, trans. The Path of Purification by Buddhaghosa. Kandy: Buddhist Publication Society, 1979.
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.
Ngawang Zangpo, trans. Jamgön Kongtrul, The Treasury of Knowledge (Books Two, Three, and Four): Buddhism’s Journey to Tibet. Ithaca, NY: Snow Lion Publications, 2010.
Nyima, Tudeng and Gyurme Dorje, trans. An Encyclopaedic Tibetan-English Dictionary. Vol. 1. Beijing and London: Nationalities Publishing House and SOAS, 2001.
Obermiller, E. Prajñapāramitā in Tibetan Buddhism. Delhi: Book Faith India (reprint), 1999.
Padmakara Translation Group, trans. The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśasāhasrikāprajñāpāramitā, Toh 11). 84000: Translating the Words of the Buddha, 2018.
Pagel, Ulrich “The Dhāraṇīs of Mahāvyutpatti # 748: Origins and Formation,” in Buddhist Studies Review 24 no. 2 (2007), 151–91.
Patrul Rinpoche. Kunzang Lama’i Shelung: The Words of My Perfect Teacher. Translated by the Padmakara Translation Group. Revised second edition, 1998. London: International Sacred Literature Trust and Sage Altamira, 1994–98.
Paranavitana, S. “Indikaṭusāya Copper Plaques.” EZ 3 (1933): 199–212.
Rhys Davids, Caroline A.F. Psalms of the Early Buddhists: II Psalms of the Brethren. London: Pali Text Society, 1913. See Internet Archive.
Sakya Pandita Translation Group, trans. The Sūtra on Reliance upon a Virtuous Spiritual Friend (Kalyāṇamitrasevanasūtra, Toh 300). 84000: Translating the Words of the Buddha, 2011.
Salomon, Richard (2014). “Gāndhārī Manuscripts in the British Library, Schøyen and Other Collections.” In From Birch Bark to Digital Data: Recent Advances In Buddhist Manuscript Research, Edited by Paul Harrison and Jens-Uwe Hartmann. Vienna: Österreichischen Akademie der Wissenschaften.
——— (2018). The Buddhist Literature of Ancient Gandhāra: An Introduction with Selected Translations. Somerville, MA: Wisdom Publications.
Skilling, Peter, Prapod Assavavirulhakarn, Saerji: “Schøyen MS 2381/241 + 2382/uf18/2d + 2381/186: A (possible) Sanskrit parallel to the Pali Uruvela-sutta.” In Buddhist Manuscripts in the Schoyen Collection, Vol. IV, edited by Jens Braarvig and Jens-Uwe Hartmann. Oslo: Hermes Academic Publishing, 2013.
Sparham, Gareth, trans. (2006–2012). Abhisamayālaṃkāra with vṛtti and ālokā / vṛtti by Ārya Vimuktisena; ālokā by Haribhadra. 4 vols. Fremont, CA: Jain Publishing.
———, trans. (2022a). The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭādaśasāhasrikāprajñāpāramitā, Toh 10). 84000: Translating the Words of the Buddha.
———, trans. (2022b). The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (*Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśasāhasrikāprajñāpāramitābṛhaṭṭīkā, Toh 3808). 84000: Translating the Words of the Buddha, 2022.
———, trans. (2024). The Perfection of Wisdom in One Hundred Thousand Lines (Śatasāhasrikāprajñāpāramitā, Toh 8). 84000: Translating the Words of the Buddha, 2024.
Stein, Lisa, and Ngawang Zangpo, trans. Butön’s History of Buddhism: In India and its Spread to Tibet, A Treasury of Priceless Scripture. Boston: Snow Lion, 2013.
Suzuki Kenta & Nagashima Jundo. “The Dunhuang Manuscript of the Larger Prajñāpāramitā.” In Buddhist Manuscripts from Central Asia: The British Library Sanskrit Fragments, vol. III/2, edited by S. Karashima, J. Nagashima & K. Wille: 593–821. Tokyo, 2015.
Vaidya, P.L. “Aṣṭasāhasrikā prajñāpāramitā.” In Buddhist Sanskrit Texts, vol. 4. Darbhanga: Mithila Institute, 1960. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
Watanabe Shōgo, “A Comparative Study of the Pañcaviṃśatisāhasrikā Prajñāpāramitā.” JAOS 114/3 (1994): 386–96.
Zacchetti, Stefano (2005). In Praise of the Light: A Critical Synoptic Edition with an Annotated Translation of Chapters 1-3 of Dharmarakṣa’s Guang zan jing, Being the Earliest Chinese Translation of the Larger Prajñāpāramitā. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University.
——— (2015). “Prajñāpāramitā Sūtras.” In Brill’s Encyclopedia of Buddhism, vol. 1, edited by Jonathan Silk. Leiden: Brill.
——— (2021). The Da zhidu lun 大智度論 (*Mahāprajñāpāramitopadeśa) and the History of the Larger Prajñāpāramitā: Patterns of Textual Variation in Mahāyāna Sūtra Literature. Numata Center for Buddhist Studies: Hamburg Buddhist Studies 14, edited by Michael Radich and Jonathan Silk. Bochum / Freiburg: Projekt Verlag, 2021.
Zürcher, Erik. The Buddhist Conquest of China: The Spread and Adaptation of Buddhism in Medieval China, 3rd ed. [1st ed. 1959] with a foreword by S. F. Teiser. Leiden: Brill (Sinica Leidensia 11), 2007.