co.

Table of Contents

s.

Summary

s.­1

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.

ac.

Acknowledgements

ac.­1

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.


ac.­2

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
55.

Chapter 55

55.­1

Then the venerable Subhūti asked the Blessed One, “Venerable Lord, when one speaks of the conduct of a bodhisattva, of what is the expression bodhisattva conduct a designation?”

“Subhūti,” replied the Blessed One, [F.144.b] “the expression bodhisattva conduct507 denotes conduct for the sake of enlightenment. That is why it is termed bodhisattva conduct.”

55.­2

“Blessed Lord, in what conduct do bodhisattva great beings engage?”

The Blessed One replied, “They engage with the notion that physical forms are empty, yet they do so without any idea whatsoever of a duality. They engage with the notion that feelings, perceptions, formative predispositions, and consciousness are empty, yet they do so without any idea whatsoever of a duality. They engage with the notion that the sense fields, the sensory elements, and the links of dependent origination are empty, yet they do so without any idea whatsoever of a duality. They engage with the notion that 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 are empty. They engage with the notion that the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty. They engage with the notion that the first meditative concentration, the second meditative concentration, the third meditative concentration, the fourth meditative concentration, loving kindness, compassion, empathetic joy, equanimity, the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception are empty. They engage with the notion that the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path are empty. They engage with the notion that 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, [F.145.a] the meditative stability of emptiness, the meditative stability of signlessness, the meditative stability of wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas are empty. They engage with the notion that [the goals], up to and including all-aspect omniscience, are empty. They engage with the notion that the refinement of the buddhafields, the maturation of beings, inspired speech, and the actualization of letters are empty. They engage with the notion that the introduction to letters and the introduction to the absence of letters are empty. They engage with the notion that dhāraṇīs508 are empty, and they engage with the notion that conditioned elements and nonconditioned elements {Ki.V: 140} are empty, yet they do so without any idea whatsoever of a duality. [B62]

55.­3

“Subhūti, bodhisattva great beings who practice the perfection of wisdom in that manner conduct themselves in enlightenment. Therefore one speaks of ‘the bodhisattva conduct.’ ”


55.­4

The venerable Subhūti then asked the Blessed One, “Blessed Lord, when one speaks of a buddha,509 what does the term buddha designate?”

T3808

“Subhūti,” replied the Blessed One, “it is genuine reality that is called buddha. Moreover, Subhūti, it is because they have attained that genuine reality that is consummate buddhahood that buddhas are so called. Buddhas are so called because they have realized genuine reality. Moreover, Subhūti, buddhas are so called because they have definitively attained consummate buddhahood with respect to all phenomena.”

55.­5

Subhūti then asked, “Blessed Lord, when one speaks of ‘enlightenment,’510 what does the term enlightenment designate?” [F.145.b]

T3808

“Subhūti,” replied the Blessed One, “enlightenment designates emptiness. It designates the real nature. It designates the unmistaken real nature, the one and only real nature, reality, the realm of phenomena, the abiding nature of reality, maturity with respect to all phenomena, and the very limit of reality. Moreover, Subhūti, enlightenment is so called because this ‘enlightenment’ is the real nature, the unmistaken real nature, the one and only real nature, and it is unalterable. Moreover, Subhūti, enlightenment is so called because this ‘enlightenment’ is a mere name or sign. Moreover, Subhūti, genuine reality is the meaning of enlightenment. Moreover, Subhūti, enlightenment is so called because it is the realization that all phenomena are merely names or signs. Moreover, Subhūti, indivisible reality is the meaning of enlightenment. Moreover, Subhūti, enlightenment is so called because it is the enlightenment of the lord buddhas. Moreover, Subhūti, enlightenment is so called because it is the consummate buddhahood that the lord buddhas have attained.”


55.­6

“Blessed Lord, with regard to the roots of virtuous action of those bodhisattva great beings who conduct themselves in this enlightenment, and who practice the six perfections; practice all the aspects of emptiness; practice the thirty-seven factors conducive to enlightenment; practice 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, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, [F.146.a] the kinds of exact knowledge, and the distinct qualities of the buddhas; and who engage in [the goals], up to and including all-aspect omniscience, do they accumulate or do they decline? Do they decrease or do they increase? Do they arise or do they cease? Are they afflicted or are they purified?”

55.­7

“Subhūti,” replied the Blessed One, “with regard to those bodhisattva great beings who conduct themselves in this enlightenment, and who practice the six perfections; practice all the aspects of emptiness; practice the thirty-seven factors conducive to enlightenment; {Ki.V: 141} practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas; and who engage in [the goals], up to and including all-aspect omniscience, nothing at all accumulates or declines, nothing decreases or increases, nothing arises or ceases, and nothing is defiled or purified. If you ask why, Subhūti, it is because, with regard to the enlightenment of bodhisattva great beings who practice the perfection of wisdom, nothing is established by way of apprehending, so that nothing at all will accumulate or decline, decrease or increase, arise or cease, or be defiled or purified.”

T3808

55.­8

“Blessed Lord, if, with regard to the enlightenment of bodhisattva great beings who practice the perfection of wisdom, [F.146.b] nothing is established by way of apprehending, so that nothing at all will accumulate or decline, decrease or increase, arise or cease, or be defiled or purified—in that case, Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how will they acquire the perfection of generosity? How will they acquire the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom? How will they practice the emptiness of internal phenomena? How will they practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities? How will they practice the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path? How will they practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways? How will they practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas? How will they practice the ten levels of the bodhisattvas? How will they transcend the levels of the śrāvakas and the pratyekabuddhas? How will they enter a bodhisattva’s full maturity?”

T3808
55.­9

“Subhūti,” replied the Blessed One, [F.147.a] “bodhisattva great beings do not have any idea of a duality. Subhūti, it is not with duality that bodhisattva great beings practice the perfection of generosity. It is not with duality that they practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. It is not with duality that they practice the emptiness of internal phenomena. It is not with duality that they practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities,. It is not with duality that they practice the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. It is not with duality that they practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways. It is not with duality that they practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas. It is not with duality that they practice [the goals], up to and including all-aspect omniscience.”

T3808
55.­10

“Blessed Lord, if it is not with duality that they practice the perfection of generosity; practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; not with duality that they practice any of the aspects of emptiness; not with duality that they practice the thirty-seven factors conducive to enlightenment; not with duality that they practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, [F.147.b] the aspects of liberation, {Ki.V: 142} the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways; not with duality that they practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas; and not with duality that they practice [the goals], up to and including all-aspect omniscience, in that case, how do the roots of virtuous action that those bodhisattva great beings possess increase manifold? Commencing from the time when they first begin to set their mind on enlightenment until their final setting of the mind on enlightenment, how do the roots of virtuous action increase manifold?”

T3808
55.­11

“Subhūti,” replied the Blessed One, “those who practice in a dualistic manner do not grow the roots of virtuous action. If you ask why, Subhūti, all ordinary, simple persons depend on duality and they do not grow the roots of virtuous action. Bodhisattva great beings do not practice in a dualistic manner. Commencing from the time when they first begin to set their mind on enlightenment until their final setting of the mind on enlightenment, their roots of virtuous action do increase. They will not be debased by any roots of nonvirtuous action that the world with its gods, humans, and asuras may have. Consequently, they will not fall into the level of the śrāvakas or the level of the pratyekabuddhas, and neither will they be captivated by other nonvirtuous attributes. If those who are captivated by such phenomena were to practice the perfection of generosity, their roots of virtuous action would not increase manifold. If they were to practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom, their roots of virtuous action would not increase manifold. If they were to practice the emptiness of internal phenomena and if they were to practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, their roots of virtuous action [F.148.a] would not increase manifold. If they were to practice the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path, their roots of virtuous action would not increase manifold. If they were to practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways, their roots of virtuous action would not increase manifold. If they were to practice the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the distinct qualities of the buddhas, their roots of virtuous action would not increase manifold. If they were to practice [the goals], up to and including all-aspect omniscience, their roots of virtuous action would not increase manifold. Bodhisattva great beings cannot be debased in that manner. Subhūti, so it is that they should practice the perfection of wisdom.”

T3808

55.­12

“Blessed Lord, should bodhisattva great beings practice the perfection of wisdom for the sake of the roots of virtuous action?”

“No, Subhūti!” replied the Blessed One. “Bodhisattva great beings do not practice the perfection of wisdom for the sake of the roots of virtuous action. Nor indeed do they practice the perfection of wisdom for the sake of the roots of nonvirtuous action. Yet, bodhisattva great beings cannot attain all-aspect omniscience without having revered the lord buddhas, without having perfected the roots of virtuous action, or without having been accepted by spiritual mentors.” [F.148.b]

55.­13

“Blessed Lord, how do bodhisattva great beings who have revered the lord buddhas, who have been favored by the roots of virtuous action, and who have been accepted by spiritual mentors attain all-aspect omniscience?” {Ki.V: 143}

“In this regard, Subhūti,” replied the Blessed One, “commencing from the time when they first begin to set their mind on enlightenment, bodhisattva great beings revere the lord buddhas and acquire all the teachings that they have imparted, including the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the aphorisms, the contexts, the quotations, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions. Having acquired these, they have also investigated them verbally, examined them intensively through their mental faculties, and comprehended them through their view. They have mastered the dhāraṇīs, and having mastered the dhāraṇīs, they have developed exact knowledge. Those who have developed exact knowledge, having passed away and transmigrated from this life, will never squander those attributes until they have attained all-aspect omniscience. If they develop the roots of virtuous action in the presence of those lord buddhas and they are favored with those roots of virtuous action, they will never be reborn in the lower realms or among beings who have no leisure [to practice the Dharma]. Through these roots of virtuous action, they will acquire a pure physical body, and through these physical bodies they will also refine the buddhafields. They will bring beings to maturity. Even after being favored by those roots of virtuous action, they will never be without spiritual mentors, including the lord buddhas, bodhisattva great beings, and the excellent teachers of those who follow the vehicles of the śrāvakas and the pratyekabuddhas. [F.149.a] So it is, Subhūti, that bodhisattva great beings who practice the perfection of wisdom should revere the lord buddhas, they should develop the roots of virtuous action, and they should attend upon spiritual mentors.”

55.­14

This completes the fifty-fifth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”

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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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}

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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, 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).

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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).

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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-55/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-55/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-55/toh3808.Copy
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