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
56.

Chapter 56

56.­1

Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if there are bodhisattva great beings who have not revered the lord buddhas, have not even perfected the roots of virtuous action, and have not even been favored by spiritual mentors, would they not attain all-aspect omniscience?”

56.­2

“Subhūti,” replied the Blessed One, “bodhisattva great beings who have not revered the lord buddhas, have not even perfected the roots of virtuous action, and have not even been favored by spiritual mentors will not attain all-aspect omniscience. If you ask why, when even those who have revered the lord buddhas, have perfected the roots of virtuous action, and have attended upon spiritual mentors cannot now attain all-aspect omniscience, how could those who have not revered the lord buddhas, have not perfected the roots of virtuous action, and have not been favored by spiritual mentors possibly attain all-aspect omniscience! That would be impossible. Therefore, Subhūti, bodhisattva great beings who wish to maintain authentically the name of a bodhisattva and [F.149.b] those who wish to swiftly attain consummate buddhahood in unsurpassed, complete enlightenment {Ki.V: 144} should revere the lord buddhas. They should develop manifold roots of virtuous action, and they should attend upon spiritual mentors.”

T3808
56.­3

“Blessed Lord, why do bodhisattva great beings not attain all-aspect omniscience, even though they have revered the lord buddhas, have perfected the roots of virtuous action, and have attended upon spiritual mentors?”

“It is because they are without skill in means,” replied the Blessed One. “They have not acquired those means from the lord buddhas, nor have they developed such roots of virtuous action, and neither have they attended upon such spiritual mentors who would reveal those means to them. This is why they do not attain [all-aspect omniscience].”

56.­4

“Blessed Lord, what is the skill in means that bodhisattva great beings have, through which they would attain all-aspect omniscience?”

“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings, commencing from the time when they first begin to set their mind on enlightenment, practice the perfection of generosity, while focusing their attention with all-aspect omniscience in mind they dispense gifts to the lord buddhas, the pratyekabuddhas, the śrāvakas, and to humans and nonhumans. That is to say, through focusing their attention with all-aspect omniscience in mind, as far as those gifts are concerned they do not even have the perception of a gift. They have no perception of a recipient, nor do they have any perception of a giver. In this way they know that all phenomena are empty of their own defining characteristics, and they see that all phenomena are nonexistent, unoriginated, unconsummated, and not brought into being. [F.150.a] Although they penetrate the defining characteristics of all phenomena, they do so through defining characteristics that are unconditioned in that all phenomena are said to be utterly ineffectual. Since they are endowed with such skill in means, they practice the perfection of generosity while increasing their roots of virtuous action. Practicing the perfection of generosity, they bring beings to maturity and refine the buddhafields. But other than that, in practicing the perfection of generosity in order that they might protect all beings and bring beings to maturity, they do not aspire for other fruits of their gifts, such that they would enjoy in cyclic existence.”

56.­5

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

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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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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-56.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-56.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-56.Copy
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