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Table of Contents

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Summary

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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.

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Acknowledgements

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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.


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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

The Translation
The Perfection of Wisdom in Twenty-Five Thousand Lines
52.

Chapter 52

52.­2

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings who dwell in the perfection of ethical discipline, owing to whatever vows pertaining to body, speech, and mind [that they maintain], do not make contact with the level of the śrāvakas or the level of the pratyekabuddhas. Abiding in the perfection of ethical discipline, they do not kill living creatures, they do not steal that which is not given, they do not commit acts of sexual misconduct, they do not tell lies, they do not slander, they do not speak harsh words of reprimand, they do not speak nonsensically, they do not become covetous, they do not become malicious, and they do not resort to wrong views. Abiding in this perfection of ethical discipline, [F.77.b] they dispense food to those who need food, drink to those who need drink, transport to those who need transport, clothing to those who need clothing, flowers to those who need flowers, garlands to those who need garlands, incense to those who need incense, unguents to those who need unguents, bedding to those who need bedding, sanctuary to those who need sanctuary, sustenance to those who need sustenance, and resources to those who need resources. They dispense all sorts of things that are useful to human beings to those who need them, and when dispensing those gifts in that manner, they dedicate their gifts, making common cause with all beings, toward unsurpassed, complete enlightenment. They make these dedications by all means and make them in such a way that they do not resort to the level of the śrāvakas or the level of the pratyekabuddhas. It is this way, Subhūti, that bodhisattva great beings, abiding in the perfection of ethical discipline, acquire the perfection of generosity.”

52.­4

“In this regard, Subhūti,” replied the Blessed One, “even if all beings were to approach bodhisattva great beings who dwell in the perfection of ethical discipline, cut off their limbs and appendages, and then depart, those bodhisattva great beings would not get angry with them, nor would they have a single thought of malice. Rather, they would think, {Ki.V: 86} ‘It has been beneficial to me that all these beings have cut off my limbs and appendages and then departed! Through my renunciation of this rotten body, I [F.78.a] shall attain the body of a tathāgata, which originates from the indestructible reality of divine substance!’ It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of ethical discipline, acquire the perfection of tolerance.”

52.­6

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dwell in the perfection of ethical discipline, they do not slack in their physical or mental perseverance, thinking, ‘I shall liberate all beings from cyclic existence! I shall establish them in the deathless expanse!’ They also dedicate those roots of virtuous action to unsurpassed, complete enlightenment, and they make this dedication in such a way that whatever happens they do not resort to the threefold mental interaction between the one who makes the dedication, the dedication that is made, and the one to whom the dedication is made. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of ethical discipline, acquire the perfection of perseverance.”

52.­8

“In this regard, Subhūti,” replied the Blessed One, “at the time when bodhisattva great beings become absorbed in the first meditative concentration, become absorbed in the second, third, and fourth meditative concentrations, and become absorbed in [the other formless absorptions], up to and including cessation, they do not apprehend the level of the śrāvakas or the level of the pratyekabuddhas, [F.78.b] and they will, provisionally, not realize the very limit of reality. Rather, they think, ‘Abiding in this perfection of meditative stability, I shall liberate all beings from cyclic existence!’ It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of ethical discipline, acquire the perfection of meditative concentration.”

52.­10

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dwell in the perfection of ethical discipline, they do not perceive anything at all as conditioned, they do not perceive anything at all as unconditioned, they do not perceive entities as conditioned, they do not perceive nonentities as unconditioned, they do not perceive signs as conditioned, and they do not perceive signlessness as unconditioned. They do not transgress the real nature of all phenomena, and apart from that they do not observe anything elsewhere as existent or nonexistent. Through this perfection of wisdom and skill in means, they do not regress to the level of the śrāvakas or the level of the pratyekabuddhas. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of ethical discipline, acquire the perfection of wisdom.”

52.­12

“In this regard, Subhūti,” replied the Blessed One, {Ki.V: 87} “when bodhisattva great beings dispense gifts, commencing from the time when they first begin to set their mind on enlightenment [F.79.a] until they are seated at the site of enlightenment, if all beings were to scold and reprimand them and even cut off their limbs and appendages, those bodhisattva great beings, abiding in the perfection of tolerance, would think, ‘I shall dispense gifts to those beings! I will not desist from dispensing gifts to them!’ They give food to those beings who need food, drinks to those who need drinks, transport to those who need transport, clothing to those who need clothing, flowers to those who need flowers, garlands to those who need garlands, incense to those who need incense, unguents to those who need unguents, bedding to those who need bedding, sanctuary to those who need sanctuary, sustenance to those who need sustenance, up to and including all manner of things that are useful to human beings, to those who are in need of resources. Making common cause with all beings, they indeed dedicate those roots of virtuous action to all-aspect omniscience, and they make this dedication in such a way that by all means they do not resort to the threefold mental interaction between the one who makes the dedication, the dedication that is made, and the one to whom the dedication is made. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of tolerance, acquire the perfection of generosity.”

52.­14

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment until they are seated at the site of enlightenment, will not deprive any being of life, will not steal, [F.79.b] will not commit sexual misconduct, will not tell lies, will not slander, will not speak words of reprimand, will not speak nonsensically, will not be covetous, will not be malicious, and will not resort to wrong views. Indeed, their minds will never engage with the level of the śrāvakas or the level of the pratyekabuddhas. They will also dedicate these roots of virtuous action, making common cause with all beings, toward unsurpassed, complete enlightenment, and they will make this dedication in such a way that by all means they do not resort to the threefold mental interaction between the one who makes the dedication, the dedication that is made, and the one to whom the dedication is made. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of tolerance, acquire the perfection of ethical discipline.”

52.­15

“Blessed Lord, how will bodhisattva great beings, abiding in the perfection of tolerance, acquire the perfection of perseverance?” {Ki.V: 88}

52.­16

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings, abiding in the perfection of tolerance, would cultivate perseverance, saying, ‘After traveling for one yojana, a hundred yojanas, a thousand yojanas, a hundred thousand yojanas, ten million yojanas, and so on, up to a hundred billion trillion yojanas, through a hundred world systems, and so on, up to a hundred billion trillion world systems, I shall at least establish a few beings in the refuge or in the precepts. I shall establish them in [the level of eightfold] receptiveness, in the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship, up to individual enlightenment, or unsurpassed, complete enlightenment!’ [F.80.a] They will also dedicate their roots of virtuous action, making common cause with all beings, toward unsurpassed, complete enlightenment. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of tolerance, acquire the perfection of perseverance.”

52.­18

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings, abiding in the perfection of tolerance, achieve and then maintain the first meditative concentration, which is free from the desires [of the senses], free from negative and nonvirtuous attributes, and endowed with ideation and scrutiny, alongside the joy and bliss that arise from that freedom. They achieve and maintain the second meditative concentration. They achieve and maintain the third meditative concentration, and they achieve and maintain the fourth meditative concentration. They achieve and maintain [the formless absorptions], up to and including the absorption in cessation. They also dedicate all the attributes of mind and mental states that arise in association with the roots of virtuous action to all-aspect omniscience. At that time, they by all means make this dedication in such a way that the meditative concentrations and the branches of meditative concentration are not apprehended. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of tolerance, acquire the perfection of meditative concentration.”

52.­20

“In this regard, Subhūti,” replied the Blessed One, “even though bodhisattva great beings, abiding in the perfection of tolerance, survey and dwell in the principle of voidness, the principle of peace, the principle of the ending [of contaminants], and the principle of cessation with respect to all phenomena, they do not actualize reality until they are seated at the site of enlightenment. It is after they are seated at the site of enlightenment that they attain all-aspect omniscience. {Ki.V: 89} Then, arising from their seat [at the site of enlightenment], they turn the wheel of the Dharma. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of tolerance, acquire the perfection of wisdom. They acquire it in such a way that they do not abandon it and do not grasp it in any way.”

52.­22

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings, abiding in the perfection of perseverance, do not forsake perseverance by means of body or mind. They think, ‘There is no possibility that I will not attain consummate buddhahood in unsurpassed, complete enlightenment! I shall certainly attain consummate buddhahood in unsurpassed, complete enlightenment!’ For the sake of beings, they would travel one yojana, a hundred yojanas, a thousand yojanas, a hundred thousand yojanas, or through a single world system to anything up to one hundred billion trillion world systems. Abiding in the perfection of perseverance, they at least establish a single being in enlightenment. [F.81.a] Even if they do not encounter an individual who follows the vehicle of the bodhisattvas, they will establish an individual who follows the vehicle of the śrāvakas in the level of the śrāvakas. They will establish an individual who follows the vehicle of the pratyekabuddhas in the level of the pratyekabuddhas. At the very least they will establish a single being in the paths of the ten virtuous actions. After imparting these gifts of the Dharma, they satisfy beings with material gifts, but they do not at all dedicate these roots of virtuous action to the level of the śrāvakas or the level of the pratyekabuddhas. Rather, making common cause with all beings, they make this dedication to unsurpassed, complete enlightenment. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of perseverance, acquire the perfection of generosity.”

52.­24

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings think, ‘From the time when I first begin to set my mind on enlightenment until I am seated at the site of enlightenment, I shall indeed abstain from killing living creatures, and I shall encourage others to keep abstaining from killing living creatures. I shall praise abstention from killing living creatures, and I shall praise and take empathetic delight in others abstaining from killing living creatures. I shall indeed abstain from stealing, and I shall encourage others to keep abstaining from stealing. I shall praise abstention from stealing, and I shall praise and take empathetic delight in others abstaining from stealing. I [F.81.b] shall indeed abstain from sexual misconduct, and I shall encourage others to keep abstaining from sexual misconduct. I shall praise abstention from sexual misconduct, and I shall praise and take empathetic delight in others abstaining from sexual misconduct. I shall indeed abstain from the telling of lies, and I shall encourage others to keep abstaining from the telling of lies. I shall praise abstention from the telling of lies, and I shall praise and take empathetic delight in others abstaining from the telling of lies. I shall indeed abstain from slander, and I shall encourage others to keep abstaining from slander. I shall praise abstention from slander, and I shall praise and take empathetic delight in others abstaining from slander. I shall indeed abstain from words of reprimand, and I shall encourage others to keep abstaining from words of reprimand. I shall praise abstention from words of reprimand, and I shall praise and take empathetic delight in others abstaining from words of reprimand. I shall indeed abstain from nonsensical chatter, and I shall encourage others to keep abstaining from nonsensical chatter. I shall praise abstention from nonsensical chatter, and I shall praise and take empathetic delight in others abstaining from nonsensical chatter. I shall indeed abstain from covetousness, and I shall encourage others to keep abstaining from covetousness. I shall praise abstention from covetousness, and I shall praise and take empathetic delight in others abstaining from covetousness. I shall indeed abstain from malice, and I shall encourage others to keep abstaining from malice. [F.82.a] I shall praise abstention from malice, and I shall praise and take empathetic delight in others abstaining from malice. I shall indeed abstain from wrong views, and I shall encourage others to keep abstaining from wrong views. I shall praise abstention from wrong views, {Ki.V: 91} and I shall praise and take empathetic delight in others abstaining from wrong views!’ Through this perfection of ethical discipline, they do not strive for the realm of desire, they do not strive for the realm of form, and they do not strive for the realm of formlessness. They do not strive for the level of the śrāvakas or the level of the pratyekabuddhas. Rather, making common cause with all beings, they dedicate those roots of virtuous action toward unsurpassed, complete enlightenment, and they make this dedication in such a way that by all means they do not resort to the threefold mental interaction between the one who makes the dedication, the dedication that is made, and the one to whom the dedication is made. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of perseverance, acquire the perfection of ethical discipline.”

52.­26

“In this regard, Subhūti,” replied the Blessed One, “if humans or nonhumans should disturb the minds of bodhisattva great beings, from the time when they first begin to set their mind on enlightenment until they are seated at the site of enlightenment, or even cut off all their limbs and appendages, [F.82.b] and depart carrying them off, those bodhisattva great beings who dwell in the perfection of perseverance would not think, ‘There is someone cutting me!484 There is someone breaking me! There is someone carrying me off!’ Rather, they would think, ‘While I have acquired this body for their sake, they have approached me, cutting off my limbs and appendages and departed, carrying them off, so I will obtain an excellent benefit!’ They will focus their attention completely on the nature of reality. They will not dedicate their roots of virtuous action to the level of the śrāvakas or to the level of the pratyekabuddhas, but making common cause with all beings, they will dedicate them toward unsurpassed, complete enlightenment. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of perseverance, acquire the perfection of tolerance.”

52.­28

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings achieve and then maintain the first meditative concentration, which is free from desires, free from negative and nonvirtuous attributes, and endowed with ideation and scrutiny, alongside the joy and bliss that arise from that freedom. They achieve and then maintain the second meditative concentration when there is an intense inner clarity consequent on the calming of ideation and scrutiny‍—the absence of ideation and the absence of scrutiny being due to one-pointed mental focus‍—while the joy and bliss that arise from meditative stability are present. They achieve and then maintain the third meditative concentration free from joy, when one dwells in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present, [F.83.a] {Ki.V: 92} and bliss is still experienced by the body. This is what sublime beings describe as ‘mindful, abiding in bliss, and equanimous.’ They achieve and then maintain the fourth meditative concentration, when even that sense of bliss is abandoned and suffering has also been eliminated. Here, neither suffering nor bliss is present because even former blissful and unhappy states of mind have subsided, while equanimity and mindfulness are utterly pure. They maintain and then dwell in the immeasurable aspiration of loving kindness by focusing attention on the perception that beings should be happy. They maintain and then dwell in the immeasurable aspiration of compassion by focusing attention on the perception that beings should be free from suffering. They maintain and then dwell in the immeasurable aspiration of empathetic joy by focusing attention on the perception that beings should be joyful. They maintain and then dwell in the immeasurable aspiration of equanimity by focusing attention on the perception that beings should be free from [the dichotomy of] suffering and happiness. They maintain and then dwell in the sphere of infinite space by focusing attention on the perception that physical forms have largely been transcended and the perception that they have come to rest in space. They maintain and then dwell in the sphere of infinite consciousness by focusing attention on the perception that space has largely been transcended and the perception that it has come to rest in consciousness. They maintain and then dwell in the sphere of nothing-at-all by focusing attention on the perception that consciousness has largely been transcended and the perception that it has come to rest in nothing-at-all. They maintain and then dwell in the sphere of neither perception nor nonperception by focusing attention on the perception that nothing-at-all has largely been transcended and the perception that it has come to rest in the state of neither perception nor nonperception. [F.83.b] However, they do not grasp the maturation of those meditative concentrations, immeasurable attitudes, and formless absorptions. Rather, for the sake of beings, they will be reborn [in other realms] where they will bring beings to maturity in the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, and in all these six perfections. In order to cultivate the roots of virtuous action, they venerate the lord buddhas and move from buddhafield to buddhafield. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of perseverance, acquire the perfection of meditative concentration.”

52.­30

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings, abiding in the perfection of perseverance, do not observe the perfection of generosity as an entity, as a substance, or as a sign. They do not observe the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, {Ki.V: 93} the perfection of meditative concentration, or the perfection of wisdom as an entity, as a substance, or as a sign. They do not observe the emptiness of internal phenomena as an entity, as a substance, or as a sign. They do not observe [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, as an entity, as a substance, or as a sign. [F.84.a] They do not observe the applications of mindfulness as an entity, as a substance, or as a sign. They do not observe the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path as an entity, as a substance, or as a sign. They do not observe the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, or the formless absorptions as an entity, as a substance, or as a sign. They do not observe the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers as an entity, as a substance, or as a sign. They do not observe the meditative stabilities or the dhāraṇī gateways as an entity, as a substance, or as a sign. They do not observe the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas as an entity, as a substance, or as a sign. They do not observe [the goals], up to and including all-aspect omniscience, as an entity, as a substance, or as a sign. Since they do not observe anything as an entity, as a substance, or as a sign, they do not dwell in anything at all. They do as they say. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of perseverance, acquire the perfection of wisdom.”

52.­32

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings achieve and then maintain the first meditative concentration, which is free from the desires [of the senses], free from negative and nonvirtuous attributes, and endowed with ideation and scrutiny, alongside the joy and bliss that arise from that freedom. They achieve and then maintain the second meditative concentration when there is an intense inner clarity consequent on the calming of ideation and scrutiny‍—the absence of ideation and the absence of scrutiny being due to one-pointed mental focus‍—while the joy and bliss that arise from meditative stability are present. They achieve and then maintain the third meditative concentration free from joy, abiding in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present, and bliss is still experienced by the body. This is what sublime beings describe as ‘mindful, abiding in bliss, and equanimous.’ They achieve and then maintain the fourth meditative concentration, when even that sense of bliss is abandoned and suffering has also been eliminated. Here, neither suffering nor bliss is present because even former blissful and unhappy states of mind have subsided, while equanimity and mindfulness are utterly pure. {Ki.V: 94} They also achieve and then maintain [the immeasurable attitudes and the formless absorptions], up to and including the sphere of neither perception nor nonperception. Abiding in this perfection of meditative concentration, with an undistracted mind, they dispense the gift of the Dharma, and also material gifts, to beings, and they encourage others to keep dispensing the gift of the Dharma and material gifts. They also praise the gift of the Dharma and material gifts, and they praise and take empathetic delight in others dispensing the gift of the Dharma and material gifts. [F.85.a] They do not dedicate these roots of virtuous action to the level of the śrāvakas or to the level of the pratyekabuddhas, but making common cause with all beings, they dedicate them toward unsurpassed, complete enlightenment. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of meditative concentration, acquire the perfection of generosity.”

52.­34

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings, abiding in the perfection of meditative concentration, do not develop thoughts of desire. They do not develop thoughts of hatred, delusion, or violence. Rather, they practice as they focus their attention on all-aspect omniscience. They do not dedicate these roots of virtuous action to the level of the śrāvakas or to the level of the pratyekabuddhas, but, making common cause with all beings, they dedicate them toward unsurpassed, complete enlightenment. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of meditative concentration, acquire the perfection of ethical discipline.”

52.­36

“In this regard, Subhūti,” replied the Blessed One, [F.85.b] “bodhisattva great beings, abiding in the perfection of meditative concentration, discern physical forms as resembling foam. They discern feelings as resembling a water bubble, perceptions as resembling a mirage, formative predispositions as resembling a hollow plantain, and consciousness as resembling a magical display. When making such discernments, they maintain the perception that these five acquisitive aggregates are essenceless, thinking, ‘Even though my limbs and appendages are being cut off, who is doing the cutting and who is being cut? {Ki.V: 95} Whose is this body? Whose are these feelings? Whose are these perceptions? Whose are these formative predispositions? Whose is this consciousness?’ When they discern in that manner, they then think, ‘When someone is being criticized and reprimanded, who is being scolded and reprimanded, giving rise to such malicious thoughts?’ It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of meditative concentration, acquire the perfection of tolerance.” [B58]

52.­38

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings, abiding in the perfection of meditative concentration, achieve and then maintain the first meditative concentration, which is free from the desires [of the senses], free from negative and nonvirtuous attributes, and endowed with ideation and scrutiny, alongside the joy and bliss that arise from that freedom. They achieve and then maintain the second meditative concentration when there is an intense inner clarity consequent on the calming of ideation and scrutiny‍— [F.86.a] the absence of ideation and the absence of scrutiny being due to one-pointed mental focus‍—while the joy and bliss that arise from meditative stability are present. They achieve and then maintain the third meditative concentration free from joy, abiding in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present, and bliss is still experienced by the body. This is what sublime beings describe as ‘mindful, abiding in bliss, and equanimous.’ They achieve and then maintain the fourth meditative concentration, when even that sense of bliss is abandoned and suffering has also been eliminated. Here, neither suffering nor bliss is present because even former blissful and unhappy states of mind have subsided, while equanimity and mindfulness are utterly pure. And yet, they do not grasp these meditative concentrations and ancillary aspects of meditative concentration as signs or mental concepts. Since their minds are endowed with such absorption, they experience many facets of miraculous ability. They may even cause this mighty earth to shake. Having been singular [in form], they can become multiple, and having been multiple [in form], they can become singular. They may also experience themselves as visible and as invisible. They can move directly through walls. They can move directly through enclosures. They can move directly through mountains, unimpededly, as if in space. They can also move through space like a bird. They can hover above the earth and sink below it, as if in water. They can walk on water, without sinking, as if on solid ground. They can also emit smoke and blaze as fire, like a great conflagration. However miraculous, powerful, and mighty the sun and the moon might be, they can stroke them with their hands. [F.86.b] They can even outshine [the god realms], up to and including the Brahmā realms, with their physical bodies.

52.­39

“Since they have pure divine clairaudience, which surpasses the hearing of human beings, they can hear the voices of gods and humans, near or far. They can correctly know with their own minds the minds of other beings and the minds of other persons, exactly as they are. That is to say, they correctly know minds that are afflicted with desire as minds that are afflicted with desire, and they correctly know [other mindsets],485 up to and including minds that are unsurpassed, as minds that are unsurpassed [and so forth].

52.­40

“They can recollect many facets of past lives. That is to say, they may recollect anything from a single thought up to even a hundred thoughts. They may recollect [any period of time], up to and including a single eon, and they may even recollect anything from that up to and including a hundred eons. They may even recollect [any any period], up to and including many hundred billion trillions of eons, thinking, ‘Such was I [in that life]. Such was my name. Such was my family. Such was my social class. Such was the food I ate. Such was the duration of my life. Such was the extent of my lifespan. Deceased from there, I transmigrated and was born as so-and-so, and then dying there and transmigrating, I have been reborn here!’ To that extent, they can recollect in many details their own past lives and those of others, along with their circumstances, causal bases, and evidence. They can correctly know through their pure clairvoyance surpassing the vision of humans those beings who are dying and transmigrating, and those who are reborn, and then proceed to other realms in accordance with their past actions.

52.­41

“Abiding in these five extrasensory powers, in order to venerate, question, and counter-question the lord buddhas, to develop the roots of virtuous action, and also to bring beings to maturation [F.87.a] and refine the buddhafields, they move from buddhafield to buddhafield. {Ki.V: 96} They do not dedicate these roots of virtuous action to the level of the śrāvakas or the level of the pratyekabuddhas, but making common cause with all beings, dedicate them toward unsurpassed, complete enlightenment. And they make this dedication in such a way that by all means they do not resort to the threefold mental interaction between the one who makes the dedication, the dedication that is made, and the one to whom the dedication is made. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of meditative concentration, acquire the perfection of perseverance.”

52.­43

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings, abiding in the perfection of meditative concentration, do not apprehend physical forms. They do not apprehend feelings, perceptions, formative predispositions, or consciousness. They do not apprehend the eyes, and they do not apprehend the ears, nose, tongue, body, or mental faculty. They do not apprehend sights, and they do not apprehend sounds, odors, tastes, tangibles, or mental phenomena. They do not apprehend visual consciousness, and they do not apprehend [the other aspects of consciousness], up to and including mental consciousness. They do not apprehend visually compounded sensory contact, and they do not apprehend [the other aspects of sensory contact], up to and including mentally compounded sensory contact. They do not apprehend feelings conditioned by visually compounded sensory contact, and they do not apprehend [the other aspects of feelings conditioned by sensory contact], up to and including feelings conditioned by mentally compounded sensory contact. They do not apprehend the earth element, and they do not apprehend [the other elements], up to and including the consciousness element. They do not apprehend ignorance, [F.87.b] and they do not apprehend [the other links of dependent origination], up to and including aging and death. They do not apprehend the perfection of generosity, and they do not apprehend the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They do not apprehend the emptiness of internal phenomena, and they do not apprehend [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They do not apprehend the applications of mindfulness, and they do not apprehend the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. They do not apprehend 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 powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, [great loving kindness], great compassion, or the eighteen distinct qualities of the buddhas. They do not apprehend [the goals], up to and including all-aspect omniscience. They do not apprehend conditioned elements, and they do not apprehend unconditioned elements. Since, in that manner, they do not apprehend anything, they do not condition anything at all. Since they do not condition anything at all, they neither cause anything to arise, nor do they cause anything to cease. If you ask why, Subhūti, it is because, whether the tathāgatas have appeared or not, the presence of all phenomena continues to be present, and the realm of phenomena similarly continues to be present, and so there is neither arising nor ceasing. Bodhisattva great beings, with undistracted minds, [F.88.a] never part from directing their minds to all-aspect omniscience. It is in this way, Subhūti, that, abiding in the perfection of meditative concentration, they acquire the perfection of wisdom.”

52.­44

“Blessed Lord, how will bodhisattva great beings, abiding in the perfection of wisdom, acquire the perfection of generosity?” {Ki.V: 97}

52.­45

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they do not observe the notion that all phenomena are empty.”

52.­46

“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how do they not observe the notion that all phenomena are empty?”

52.­47

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they do not apprehend the emptiness of internal phenomena as the emptiness of internal phenomena. They do not apprehend the emptiness of external phenomena as the emptiness of external phenomena. They do not apprehend the emptiness of external and internal phenomena as the emptiness of external and internal phenomena. They do not apprehend the emptiness of emptiness as the emptiness of emptiness. They do not apprehend the emptiness of great extent as the emptiness of great extent. They do not apprehend the emptiness of ultimate reality as the emptiness of ultimate reality. They do not apprehend the emptiness of conditioned phenomena as the emptiness of conditioned phenomena. They do not apprehend the emptiness of unconditioned phenomena as the emptiness of unconditioned phenomena. They do not apprehend the emptiness of the unlimited as the emptiness of the unlimited. [F.88.b] They do not apprehend the emptiness of that which has neither beginning nor end as the emptiness of that which has neither beginning nor end. They do not apprehend the emptiness of nonexclusion as the emptiness of nonexclusion. They do not apprehend the emptiness of inherent existence as the emptiness of inherent existence. They do not apprehend the emptiness of all phenomena as the emptiness of all phenomena. They do not apprehend the emptiness of all intrinsic defining characteristics as the emptiness of all intrinsic defining characteristics. Abiding in these fourteen aspects of emptiness, bodhisattva great beings do not apprehend the notion that physical forms are empty, or the notion that they are not empty. They do not apprehend the notion that feelings, perceptions, formative predispositions, and consciousness are empty, or the notion that they are not empty. Similarly, they do not apprehend the notion that the applications of mindfulness are empty, or the notion that they are not empty. They do not apprehend the notion that the sense fields, the sensory elements, and the links of dependent origination are empty, or that they are not empty. They do not apprehend the notion that all the perfections and the thirty-seven factors conducive to enlightenment are empty, or the notion that they are not empty. They do not apprehend the notion that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, and the nine serial steps of meditative absorption are empty, or the notion that they are not empty. They do not apprehend the notion that emptiness, signlessness, and wishlessness are empty, or the notion that they are not empty. They do not apprehend the notion that the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are empty, or the notion that they are not empty. They do not apprehend the notion that the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are empty, or the notion that they are not empty. They do not apprehend the notion that [the goals], up to and including unsurpassed, complete enlightenment, are empty, or the notion that they are not empty. [F.89.a] They do not apprehend the notion that conditioned elements are empty, or the notion that they are not empty. They do not apprehend the notion that unconditioned elements are empty, or the notion that they are not empty.

T3808
52.­48

“Practicing this perfection of wisdom accordingly, even though they dispense their gifts of food, drink, transport, clothing, flowers, garlands, incense, unguents, bedding, sanctuary, sustenance, resources, or whatever is of use to human beings, they do not observe the notion that these gifts are empty, [or the notion that they are not empty]. Nor do they observe the notion that the one who dispenses these gifts and the one to whom they are dispensed are empty or the notion that they are not empty. In that regard there is no occasion for miserliness or acquisitiveness. If you ask why, for bodhisattva great beings who practice the perfection of wisdom, all such notions will not arise, {Ki.V: 98} from the time when they first begin to set their mind on enlightenment, until they are seated at the site of enlightenment. Just as the tathāgatas, arhats, completely awakened buddhas who attain consummate buddhahood in unsurpassed, complete enlightenment are never miserly or acquisitive, so also for bodhisattva great beings who practice the perfection of wisdom thoughts of miserliness or acquisitiveness do not arise. This actual perfection of wisdom is the teacher of bodhisattva great beings. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of wisdom, acquire the perfection of generosity.” [F.89.b]

52.­50

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings, abiding in the perfection of wisdom, have no occasion to be associated with the level of the śrāvakas or the level of the pratyekabuddhas. If you ask why, it is because they do not apprehend even the level of the śrāvakas or the level of the pratyekabuddhas, nor indeed do they apprehend such thoughts. From the time when they first begin to set their mind on enlightenment until they are seated at the site of enlightenment, they abstain from killing living creatures, and encourage others also to keep abstaining from killing living creatures. They praise abstention from killing living creatures, and they praise and take empathetic delight in others abstaining from killing living creatures. They themselves abstain from stealing, sexual misconduct, the telling of lies, slander, words of reprimand, nonsensical chatter, covetousness, malice, and wrong views, and they encourage others also to keep abstaining from wrong views [and so forth]. They praise abstention from wrong views [and so forth], and they praise and take empathetic delight in others abstaining from wrong views [and so forth]. Through this ethical discipline, since they are not attached even to the attributes of the śrāvakas or pratyekabuddhas, how much less to any other. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of wisdom, acquire the perfection of ethical discipline.” {Ki.V: 99}

52.­52

“In this regard, Subhūti,” replied the Blessed One, “while bodhisattva great beings dwell in the perfection of wisdom, there is a corresponding patient acceptance that arises, and they think, ‘There is nothing at all here that arises, ceases, originates, or perishes, and nothing that is fettered, reprimanded, rebuked, cut, pierced, or injured.’ Therefore, starting from the time when they first begin to set their mind on enlightenment until they are seated at the site of enlightenment, if all beings were to approach them and reprimand or rebuke them, hitting them with stones and clubs, striking them with weapons, or even cutting off [their limbs], in that case they would think, ‘Oh, how wonderful is this, the reality of all phenomena! In this [reality], there is nothing at all that is reprimanded, rebuked, cut, pierced, injured, or fettered.’ It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of wisdom, acquire the perfection of tolerance.”

52.­54

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings, abiding in the perfection of wisdom, maintain the four supports for miraculous ability. With skill in means they develop physical and mental perseverance, traversing a single world system, a hundred world systems, a thousand world systems, [F.90.b] or anything up to a hundred billion trillion world systems, and they teach the Dharma to beings, establishing them in the perfection of generosity, and establishing them in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. They establish beings in the applications of mindfulness, and in [the other causal attributes], up to and including the noble eightfold path. They establish them in the fruit of entering the stream to nirvāṇa, and in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment. They establish them in unsurpassed, complete enlightenment, but in such a way that they are by no means secured in conditioned elements or in unconditioned elements. {Ki.V: 100} It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of wisdom, acquire the perfection of perseverance.”

52.­56

“In this regard, Subhūti,” replied the Blessed One, “bodhisattva great beings, abiding in the perfection of wisdom, may become absorbed in the meditative stabilities of the śrāvakas, in the meditative stabilities of the pratyekabuddhas, or in the meditative stabilities of the bodhisattvas‍—in all those meditative stabilities except the meditative stabilities of the tathāgatas. Abiding in those meditative stabilities, [F.91.a] they may become absorbed in and arise from the eight aspects of liberation, either sequentially or in reverse order. If you ask what are these eight, Subhūti, they are as follows: The first aspect of liberation ensues when bodhisattva great beings as corporeal beings observe physical forms. The second aspect of liberation ensues when formless beings endowed with internal perception observe external physical forms. The third aspect of liberation ensues when beings are inclined toward pleasant states. The fourth aspect of liberation ensues when the perceptions of physical forms have been completely transcended in all respects, when the perceptions of obstructed phenomena have subsided, and the mind does not engage with diverse perceptions, so that one achieves and dwells in the sphere of infinite space, thinking, ‘Space is infinite.’ The fifth aspect of liberation ensues when the sphere of infinite space has been completely transcended in all respects, and one achieves and dwells in the sphere of infinite consciousness, thinking, ‘Consciousness is infinite.’ The sixth aspect of liberation ensues when the sphere of infinite consciousness has been completely transcended in all respects, and one achieves and dwells in the sphere of nothing-at-all, thinking, ‘There is nothing at all.’ The seventh aspect of liberation ensues when the sphere of nothing-at-all has been completely transcended in all respects, and one achieves and dwells in the sphere of neither perception nor nonperception. The eighth aspect of liberation ensues when the sphere of neither perception nor nonperception has been completely transcended in all respects, and one achieves and dwells in the cessation of all perceptions and feelings. They may become absorbed in and arise from these eight aspects of liberation, [F.91.b] both sequentially and in the reverse order.486

52.­57

“Similarly, they may become absorbed in and arise from the nine serial steps of meditative absorption, either sequentially or in reverse order. If you ask what are these nine, Subhūti, they are as follows: (1) Bodhisattva great beings achieve and maintain the first meditative concentration, which is free from the desires [of the senses], free from negative and nonvirtuous attributes, and endowed with ideation {Ki.V: 101} and scrutiny, alongside the joy and bliss that arise from that freedom. (2) They achieve and maintain the second meditative concentration when there is an intense inner clarity consequent on the calming of ideation and scrutiny‍—the absence of ideation and the absence of scrutiny being due to one-pointed mental focus‍—while the joy and bliss that arise from meditative stability are present. (3) They achieve and maintain the third meditative concentration free from joy, abiding in equanimity due to the absence of attachment to joy, while both mindfulness and alertness are present, and bliss is still experienced by the body. This is what sublime beings describe as ‘mindful, abiding in bliss, and equanimous.’ (4) They achieve and maintain the fourth meditative concentration, when even that sense of bliss is abandoned, and suffering has also been eliminated. Here, neither suffering nor bliss is present because even former blissful and unhappy states of mind have subsided, while equanimity and mindfulness are utterly pure. (5) They achieve and maintain the sphere of infinite space when the perceptions of physical forms have been completely transcended in all respects, the perceptions of obstructed phenomena have subsided, the mind does not engage with diverse perceptions, and they thereby think, ‘Space is infinite.’ (6) They achieve and maintain the sphere of infinite consciousness when the sphere of infinite space has been completely transcended in all respects, and they think, ‘Consciousness is infinite.’ [F.92.a] (7) They achieve and maintain the sphere of nothing-at-all when the sphere of infinite consciousness has been completely transcended in all respects, and they think, ‘There is nothing at all.’ (8) They achieve and maintain the sphere of neither perception nor nonperception when the sphere of nothing-at-all has been completely transcended in all respects. (9) They achieve and maintain the cessation of all perceptions and feelings when the sphere of neither perception nor nonperception has been completely transcended in all respects.487 They may become absorbed in and arise from these nine serial steps of meditative absorption, both sequentially and in the reverse order.

52.­58

“After differentiating these eight aspects of liberation and the nine serial steps of meditative absorption, they may become absorbed in the meditative stability known as the yawning lion. {Ki.V: 102} Subhūti, if you ask what is the meditative stability known as the yawning lion, which bodhisattva great beings may experience, at this point, Subhūti, bodhisattva great beings will have achieved and maintained the first meditative concentration, where there is freedom from desires, and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from that freedom. They then arise from that first meditative concentration and become absorbed in the second meditative concentration. They then arise from that second meditative concentration and become absorbed in the third meditative concentration. They then arise from that third meditative concentration and become absorbed in the fourth meditative concentration. They then arise from that fourth meditative concentration and become absorbed in the sphere of infinite space. They then arise from that sphere of infinite space and [F.92.b] become absorbed in the sphere of infinite consciousness. They then arise from that sphere of infinite consciousness and become absorbed in the sphere of nothing-at-all. They then arise from that sphere of nothing-at-all and become absorbed in the sphere of neither perception nor nonperception. They then arise from that sphere of neither perception nor nonperception, and become absorbed in cessation. And then, [in reverse order], they arise from absorption in cessation, and become absorbed in the sphere of neither perception nor nonperception. They then arise from that sphere of neither perception nor nonperception and become absorbed in the sphere of nothing-at-all. They then arise from that sphere of nothing-at-all and become absorbed in the sphere of infinite consciousness. They then arise from that sphere of infinite consciousness and become absorbed in the sphere of infinite space. They then arise from that sphere of infinite space and become absorbed in the fourth meditative concentration. They then arise from that fourth meditative concentration and become absorbed in the third meditative concentration. They then arise from that third meditative concentration and become absorbed in the second meditative concentration. They then arise from that second meditative concentration and become absorbed in the first meditative concentration.

52.­59

“After maturing this meditative stability of the yawning lion, they then become absorbed in the all-surpassing meditative stability. Subhūti, if you ask what is the all-surpassing meditative stability that bodhisattva great beings experience, {Ki.V: 103} in this regard, Subhūti, bodhisattva great beings will have achieved and maintained the first meditative concentration, where there is freedom from desires, and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from that freedom. Then, arising from that first meditative concentration, [F.93.a] they achieve and maintain the second meditative concentration. Then, arising from that second meditative concentration, they achieve and maintain the third meditative concentration. Then, arising from that third meditative concentration, they achieve and maintain the fourth meditative concentration. Then, arising from that fourth meditative concentration, they achieve and maintain absorption in the sphere of infinite space. Then, arising from that absorption in the sphere of infinite space, they achieve and maintain absorption in the sphere of infinite consciousness. Then, arising from that absorption in the sphere of infinite consciousness, they achieve and maintain absorption in the sphere of nothing-at-all. Then, arising from that absorption in the sphere of nothing-at-all, they achieve and maintain absorption in the sphere of neither perception nor nonperception. Then, arising from that absorption in the sphere of neither perception nor nonperception, they achieve and maintain the cessation of perceptions and feelings.

52.­60

“And then, [in reverse order], they arise from that absorption in cessation, and become absorbed in the first meditative concentration. Then, arising from the first meditative concentration, they become absorbed in the absorption of cessation. Then, arising from the absorption of cessation, they become absorbed in the second meditative concentration. Then, arising from the second meditative concentration, they become absorbed in the absorption of cessation. Then, arising from the absorption of cessation, they become absorbed in the third meditative concentration. Then, arising from the third meditative concentration, they become absorbed in the absorption of cessation. [F.93.b] Then, arising from the absorption of cessation, they become absorbed in the fourth meditative concentration. Then, arising from the fourth meditative concentration, they become absorbed in the absorption of cessation. Then, arising from the absorption of cessation, they become absorbed in the absorption of the sphere of infinite space. Then, arising from the absorption of the sphere of infinite space, they become absorbed in the absorption of cessation. Then, arising from the absorption of cessation, they become absorbed in the absorption of the sphere of infinite consciousness. Then, arising from the absorption of the sphere of infinite consciousness, they become absorbed in the absorption of cessation. Then, arising from the absorption of cessation, they become absorbed in the absorption of the sphere of nothing-at-all. Then, arising from the absorption of the sphere of nothing-at-all, they become absorbed in the absorption of cessation. Then, arising from the absorption of cessation, they become absorbed in the absorption of the sphere of neither perception nor nonperception. Then, arising from the absorption of the sphere of neither perception nor nonperception, they become absorbed in the absorption of cessation. Then, arising from the absorption of cessation, they engage with the state of nonabsorbed mind. Then, arising from that state of nonabsorbed mind, they become absorbed in the absorption of cessation. Then, arising from the absorption of cessation, they dwell in the state of nonabsorbed mind. Then, arising from that state of nonabsorbed mind, [F.94.a] they become absorbed in the absorption of the sphere of neither perception nor nonperception. Then, arising from that absorption of the sphere of neither perception nor nonperception, they dwell in the state of nonabsorbed mind. Then, arising from that state of nonabsorbed mind, {Ki.V: 104} they become absorbed in the absorption of the sphere of nothing-at-all. Then, arising from that absorption of the sphere of nothing-at-all, they dwell in the state of nonabsorbed mind. Then, arising from that state of nonabsorbed mind, they become absorbed in the sphere of infinite consciousness. Then, arising from that absorption in the sphere of infinite consciousness, they dwell in the state of nonabsorbed mind. Then, arising from that state of nonabsorbed mind, they become absorbed in the sphere of infinite space. Then, arising from that sphere of infinite space, they dwell in the state of nonabsorbed mind. Then, arising from that state of nonabsorbed mind, they become absorbed in the fourth meditative concentration. Then, arising from that fourth meditative concentration, they engage with the state of nonabsorbed mind. Then, arising from that state of nonabsorbed mind, they become absorbed in the third meditative concentration. Then, arising from that third meditative concentration, they engage with the state of nonabsorbed mind. Then, arising from that state of nonabsorbed mind, they become absorbed in the second meditative concentration. Then, arising from that second meditative concentration, they engage with the state of nonabsorbed mind. Then, arising from that state of nonabsorbed mind, they become absorbed in the first meditative concentration. Then, arising from that first meditative concentration, they engage with the state of nonabsorbed mind. [F.94.b] Abiding in this all-surpassing meditative stability, they attain the sameness of all phenomena. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of wisdom, acquire the perfection of meditative concentration.”

52.­61

This completes the fifty-second chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.” {Ki.V: 50}488

c.

Colophon

c.­1

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.

c.­2

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.

c.­3

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.

c.­4
OṂ SVĀSTI
c.­5
Respectfully served by Indra, mighty lord of the gods, and others,
The supreme guides, best of humankind, embodying the three buddha bodies,
Are supreme in liberation, the path of liberation, and the provisions‍—
Objects of homage for all embodied beings and lord protectors.580
c.­6
In the perspective of the divine path where emptiness and compassion are indivisible,
May the conquerors and their heirs again bestow excellent merits,
Causing a downpour of nectar of spiritual and temporal well-being
From the dense accumulating clouds of enlightened activity!
c.­7
The supreme source of the marvelous attributes of existence and quiescence,
Monarch of supreme eloquence who reigns over needs and wants,
Is a manifestly high support, like the pinnacle of a victory banner‍—
May this supreme support enhance the glory of the Buddhist teaching!581
c.­8
Although the sequences of the manifold vehicles are infinite
Owing to distinctions between disciples, who are low and high,
They are subsumed in the three definitive piṭakas,
Among which are the profound middle turning precepts
Concerning the absence of defining characteristics.582
c.­9
Among these, the billion-line version extant in the domain of the gandharvas,
The ten-million-line version extant in the domain of Śatakratu,
And the hundred-thousand-line version extant in the domain of hooded nāgas
Were established as the long, middle-length, and abridged versions of the extensive text.
c.­10
The twenty-five-thousand-line, eighteen-thousand-line, and ten-thousand-line versions
Are known as the long, middle-length, and abridged versions of the intermediate text.
Many scholars profess that the eight-thousand-line version and the verse summation
Are respectively the abridged and extremely abridged texts.
c.­11
Alternatively, the versions in one hundred thousand lines,
Twenty-five thousand lines, and eight thousand lines
Are respectively known as the long, medium, and short texts.
Among these, the long version fell as a downpour of kingly power,
Inexhaustible as an offering lamp for living beings, without partiality.
c.­12
In order that the excellent merit of the teaching and living beings might yet again increase,
Lord [Tenpa Tsering], who bestows the good fortune of resources
For the sustenance of spacious Degé‍—
A great community endowed with the ten virtuous actions‍—
Instantly opened countless doors of the inexhaustible treasure-store of space,
Containing the gems of the twenty-five-thousand-line version‍—it was a wondrous springtime. [F.381.a]
c.­13
Acting in service of the entire teaching impartially,
Stealing the pride of the mighty long-living [gods],
In the great palace of Lhundrubteng,
A seminary triumphant over all directions,
Bastion of the twofold tradition [of sūtra and tantra]
Enveloped by the white parasol of the glorious Sakya school,
During the water tiger year, also known as Śubhakṛta,
At the time when the youthful face of the Jyeṣṭha moon made her appearance,
Her surface resembling translucent crystal,
He completed this task with two hundred and fifty elite [wood] carvers
Through the excellence of meritorious circumstances.
c.­14
By this virtuous action I dedicate merit
That king [Tenpa Tsering] might have a long life and stable rule,
Sustaining the spacious kingdom with the bliss of the perfect age,
And that living beings, exemplified by those with auspicious connections,
Might attain the rank of liberation, the four buddha bodies!
c.­15

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!

c.­16

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.”

b.

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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.

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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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84000. The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa, Toh 9). Translated by Padmakara Translation Group. Online publication. 84000: Translating the Words of the Buddha, 2024. https://84000.co/translation/toh9/UT22084-026-001-chapter-52/toh3808.Copy
84000. The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa, Toh 9). Translated by Padmakara Translation Group, online publication, 84000: Translating the Words of the Buddha, 2024, 84000.co/translation/toh9/UT22084-026-001-chapter-52/toh3808.Copy
84000. (2024) The Perfection of Wisdom in Twenty-Five Thousand Lines (Pañca­viṃśati­sāhasrikā­prajñā­pāramitā, shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa, Toh 9). (Padmakara Translation Group, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh9/UT22084-026-001-chapter-52/toh3808.Copy
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