The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 73: The Bodhisattva Sadāprarudita’s Attainment of
the Manifold Gateways of Meditative Stability
Toh 9
Degé Kangyur, vol. 26 (shes phyin, nyi khri, ka), folios 1.b–382.a; vol. 27 (shes phyin, nyi khri, kha), folios 1.b–393.a; and vol. 28 (shes phyin, nyi khri, ga), folios 1.b–381.a
Imprint
Translated by the Padmakara Translation Group
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2023
Current version v 1.1.13 (2024)
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Table of Contents
Summary
The Perfection of Wisdom in Twenty-Five Thousand Lines is among the most important scriptures underlying both the “vast” and the “profound” approaches to Buddhist thought and practice. Known as the “middle-length” version, being the second longest of the three long Perfection of Wisdom sūtras, it fills three volumes of the Kangyur. Like the two other long sūtras, it records the major teaching on the perfection of wisdom given by the Buddha Śākyamuni on Vulture Peak, detailing all aspects of the path to enlightenment while at the same time emphasizing how bodhisattvas must put them into practice without taking them—or any aspects of enlightenment itself—as having even the slightest true existence.
Acknowledgements
Translation by the Padmakara Translation Group. A complete draft by Gyurme Dorje was first edited by Charles Hastings, then revised and further edited by John Canti. The introduction was written by John Canti. We are grateful for the advice and help received from Gareth Sparham, Greg Seton, and Nathaniel Rich.
This translation is dedicated to the memory of our late colleague, long-time friend, and vajra brother Gyurme Dorje (1950–2020), who worked assiduously on this translation in his final years and into the very last months of his life. We would also like to express our gratitude to his wife, Xiaohong, for the extraordinary support she gave him on so many levels.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Kris Yao and Xiang-Jen Yao, which helped make the work on this translation possible, is most gratefully acknowledged.
Text Body
Chapter 73: The Bodhisattva Sadāprarudita’s Attainment of the Manifold Gateways of Meditative Stability
Then the Blessed One addressed the venerable Subhūti: “Subhūti, noble sons or noble daughters who search for this perfection of wisdom should search for it in the manner in which the bodhisattva great being Sadāprarudita (‘He Who Was Always Weeping’) searched, who [now] practices chastity in the presence of the tathāgata, arhat, completely awakened buddha named Bhīṣmagarjitanirghoṣasvara.”578
The venerable Subhūti then asked the Blessed One, “Blessed Lord, how did the bodhisattva great being Sadāprarudita search for this perfection of wisdom?”
The Blessed One replied to the venerable Subhūti, “Subhūti, when, in the past, the bodhisattva great being Sadāprarudita searched for the perfection of wisdom, he searched without caring for his body, considering his life, or being intent on gain, honor, or fame. While he was searching for the perfection of wisdom, he stayed in a wilderness, and at that time he heard a voice resounding from the air, saying, ‘Noble son, journey to the east and there you will hear the perfection of wisdom! Come what may you should journey without paying attention to the weariness of your physical body, without paying attention to dullness and sleep, without paying attention to food, without paying attention to drink, without paying attention to night, without paying attention to day, without paying attention to cold, and without paying attention to heat. Do not let your mind settle on anything at all, inwardly or outwardly! Noble son, do not proceed while looking to the left! Do not look to the right! Do not proceed while looking to the west, [F.354.a] the north, the zenith, the nadir, or the intermediate directions! Noble son, by whatever means do not sway toward [false views about] perishable composites! Do not sway toward physical forms! Do not sway toward feelings, perceptions, formative predispositions, or consciousness! Proceed in that manner! Those who are swayed thereby are deviating. If you ask from what they are deviating, they are deviating from the attributes of the buddhas. Those who deviate from the attributes of the buddhas roam in cyclic existence. Those who roam in cyclic existence do not find the perfection of wisdom!’
“The bodhisattva great being Sadāprarudita replied to that voice, ‘I will do so! If you ask why, it is because I wish to illuminate all beings and wish to attain the attributes of the buddhas.’
“The voice then said to the bodhisattva great being Sadāprarudita, ‘Excellent, Sadāprarudita, noble son! Excellent!’
“Then again the bodhisattva great being Sadāprarudita heard the voice. It said, ‘You should search for the perfection of wisdom, believing in the attributes of the buddhas, which are emptiness, signlessness, and wishlessness! You should abandon signs, abandon entities, and abandon the false view that there are beings. Noble son, you should abandon evil associates! You should venerate, serve, and respect spiritual mentors who teach emptiness, signlessness, and wishlessness, and [who teach that phenomena are without conditioning, unoriginated, nonarising, without entity, and unceasing. [F.354.b]
“ ‘Noble son, if you act in that manner, you will before long hear the perfection of wisdom, either from a book or from a monk teaching the Dharma. Noble son, you should perceive as the Teacher the one from whom you hear the perfection of wisdom. You should be grateful and mindful of that, saying, “This is my spiritual mentor. I will hear the perfection of wisdom from that one, and having heard it, {Va.239} I will make swift and irreversible progress to unsurpassed, complete enlightenment. I will approach the tathāgatas, arhats, completely awakened buddhas. I will be reborn in the buddhafields, inseparable from the tathāgatas, abandon the unfavorable conditions, and acquire the freedoms and opportunities.”
“ ‘Noble son, you should consider these opportunities, and perceive that monk who teaches the Dharma as the Teacher. Noble son, you should not honor a monk who teaches the Dharma with thoughts of mundane material things. You should follow a monk who teaches the Dharma with interest in the Dharma and with respect.
“ ‘You should also understand the deeds of Māra. Noble son, there are even [acolytes of] evil Māra who approach bodhisattva great beings to dissuade them, [insinuating] that the [Teacher] reveres, tends toward, and enjoys sights, sounds, odors, tastes, and tangibles, when they have actually overcome these, and then revered, tended toward, and enjoyed them through skill in means. In this regard, noble son, you should not lose faith in the one who teaches the Dharma, but think as follows: “I do not understand that skill in means, but this [teacher] does understand with skill in means. This [teacher] reveres, tends toward, and enjoys these things in order that beings might acquire the roots of virtuous action, through the disciplining of beings. Bodhisattva great beings are without attachment or obscuration in any respect.” [F.355.a]
“ ‘At that time, also, noble son, you should examine the genuine principle of phenomena. Noble son, if you ask what is the genuine principle of phenomena, it is that all phenomena are without affliction and without purification. If you ask why, all phenomena are empty of inherent existence. All phenomena are without beings, without life forms, and without individual personalities. That is to say, they are like a magical display, like a dream, like an echo, and like a reflection. Noble son, when you examine the genuine principle of phenomena in that manner and follow the teacher of the Dharma, you will before long be emancipated through the perfection of wisdom.
“ ‘Noble son, you should be aware of yet another deed of Māra. Noble son, if a teacher of the Dharma should discourage you, noble son, while you seek the perfection of wisdom, and disregard you, you should not at all, noble son, be averse to that [perfection of wisdom]. Rather, with a mind intent on the Dharma, that respects the Dharma and is without weariness, you should follow the monk who preaches the Dharma.’
“Then, having heard this admonition from the voice, the bodhisattva great being Sadāprarudita traveled toward the east. Not long after setting out, he had the following thought: ‘I did not ask that voice how far I should go.’ He stood still in that very place and he wept, cried out, sorrowed, and lamented. He then had this thought: ‘Having passed one or two or three or four or five or six or seven days in this very place, until I hear the perfection of wisdom I will not pay attention to the weariness of my physical body. [F.355.b] I will not pay attention to dullness and sleep. I will not pay attention to food. I will not pay attention to drink. I will not pay attention to night. I will not pay attention to day. I will not pay attention to cold, and I will not pay attention to heat.’ Subhūti, just as a man whose only child had passed away would experience suffering and great unhappiness, paying attention to nothing except the sorrow of [losing] his child due to the sorrow for his child, in the same way, Subhūti, the bodhisattva great being Sadāprarudita {Va.240} at that time did not pay attention to anything except the thought, ‘When shall I hear that perfection of wisdom?’
“Then, Subhūti, while the bodhisattva great being Sadāprarudita stood there, pining away in that manner, an image of the Tathāgata appeared before him and gave his approval, saying, ‘Noble son, you have spoken well! Excellent! The tathāgatas, arhats, completely awakened buddhas of the past also searched for the perfection of wisdom in the manner in which you now search for it. Therefore, noble child, you should go continuously toward the east, with that same perseverance, that same enthusiasm, that same intent, and that same resolve. Five hundred yojanas from here, there is a city called Gandhavati, constructed of the seven precious materials, twelve yojanas in length and twelve yojanas in breadth, surrounded in succession by seven perimeter walls, surrounded in succession by seven moats, and surrounded by seven rows of palm trees. It is prosperous, flourishing, secure, happy, and joyful, filled with a large population. It has five hundred roadside stalls, evenly spaced, as if drawn in a painting, with bridges offering access to palanquins, vehicles, and pedestrians. [F.356.a] Even the walls surrounding the perimeter of that city are fashioned of the seven precious materials, and they are proportionate and tall. Even the ramparts of the walls, fashioned of the seven precious materials, are made from the gold of the river Jambu. From each of these ramparts there also grow trees fashioned of the seven precious materials, with diverse fruits. Between all these fruit [trees] there are threads also fashioned of the seven precious materials that connect them exclusively with the other trees. The entire city is covered with a network of golden bells, and that network of golden bells emits sweet, pleasant, and attractive tinkling when shaken by the wind. Just as a group of skilled [celestial] percussionists with their five sorts of instruments produces sounds that are sweet, pleasant, and attractive, in the same way that network of bells emits a sweet, pleasant, and attractive tinkling when shaken by the wind. These tinkling sounds also inspire beings to play, delight, and enjoy themselves. Even the moats that surround the city of Gandhavati are filled with constantly flowing water, endowed with the eight pure qualities, and on that water, which is neither too cold not too hot, are boats fashioned of the seven precious materials. These have originated from the maturation of the past actions of those beings [inhabiting the city], and the beings on board play, rejoice, and enjoy themselves. All these waterways are also covered with blue lotuses, day lotuses, night lotuses, and white lotuses, and they are also covered with most fragrant species of flowers. Indeed, there is no species of flower at all in the world systems of the great trichiliocosm that is not found in the city of Gandhavati. All around that city there are five hundred parks, all of them fashioned of the seven precious materials, [F.356.b] beautiful and absolutely delightful to behold. In each of these parks there are five hundred lakes measuring one earshot across, and each of these lakes is covered with blue lotuses, day lotuses, night lotuses, and white lotuses, fashioned of the seven precious materials, beautiful and delightful to behold. Every one of those blue lotuses, day lotuses, night lotuses, and white lotuses have the diameter of a cartwheel—the blue ones are all azure in color, look azure and appear as azure; the yellow ones are all golden in color, look yellow and appear as yellow; the red ones are all red in color, look red and appear as red; and the white ones are all white in color, look white and appear as white. All these lakes are filled with the sound of swans, {Va.241} ducks, cranes, Indian cranes, and shelducks. All of these parks are without private ownership or appropriation. They have originated from the maturation of the past actions of those same beings. That is to say, they have emerged entirely from the maturation of their belief in the profound Dharma, and from their having practiced the perfection of wisdom over a long time.
“ ‘Noble son, at the center of the crossroads in that city of Gandhavati is situated the house of the bodhisattva great being Dharmodgata, fashioned of the seven precious materials, and one yojana in circumference. It is adorned with various gemstones, delightful to behold, and surrounded by seven walls and seven rows of palm trees. Within the grounds of that mansion there are four gardens for the enjoyment of the household, namely the garden called Nityapramudita, the garden called Aśoka, the garden called Śokavigata, and the garden called Puṣpacitra. [F.357.a] Within each of these gardens there are also eight ponds, called Bhadrā, Bhadrottamā, Nandā, Nandottamā, Kṣamā, Kṣamotta, Niyatā, and Avivahā. The first side of each pond is fashioned of gold, the second side is fashioned of silver, the third side is fashioned of beryl, and the fourth side is fashioned of crystal. The base of [each pond] is fashioned of quartz, and the base is strewn with golden sand. Each pond has eight sets of steps, the height of a throne, and the surfaces of all the steps are embellished with variegated gemstones. From the gaps between all the steps grow plantain trees, fashioned of gold from the river Jambu. All these ponds are covered with various kinds of blue lotuses, day lotuses, night lotuses, and white lotus flowers, and they resonate with the sound of swans, Indian cranes, and shelducks. All around these ponds grow various flowering trees, and when these flowering trees are stirred by the wind, their flowers drop into the ponds. The water in all these ponds has the scent, color, taste, and feel of sandalwood. In this mansion there is the residence where the bodhisattva great being Dharmodgata plays. With a retinue including sixty-eight thousand women, he is endowed with the five desirable attributes of the senses, and there he plays, delights, and amuses himself. The beings dwelling in that city, men and women, are also always joyful, and they play, delight, and amuse themselves since, in these parks and lakes, they are endowed with the five desirable attributes of the senses.
“ ‘The bodhisattva great being [F.357.b] Dharmodgata, however, after playing, delighting, and amusing himself with his retinue, thereafter always explains the perfection of wisdom. The citizens of that city, Gandhavati, constructed a teaching throne for the bodhisattva great being Dharmogata at the center of the city crossroads. Its legs are fashioned of gold, fashioned of silver, fashioned of beryl, and fashioned of crystal, and upon it is spread a mat of tree cotton, or a mat of wool, or a mat of padding, or a mat of silk. In the air above, about the height of half an earshot, there is a canopy, adorned with pearls. All around that [throne], flowers of five colors are sprinkled, strewn, and showered, and the area is also scented with diverse sweet fragrances. Respectful of the Dharma in this manner, the bodhisattva great being Dharmodgata is seated upon it, explaining the Dharma of the perfection of wisdom. {Va.242} The beings who are present within range of that fragrance, respectful of this Dharma that the bodhisattva great being Dharmodgata has, listen to this perfection of wisdom. Many hundreds of living creatures, many thousands of living creatures, many hundred thousands of living creatures assemble there, and among those human beings and gods who assemble there to listen there are some who train in reading it, some who train in reciting it, some who comprehend it, some who grasp it, some who retain it, some who repeat it, some who question it, and some who follow it, focusing their attention correctly on it. None of these beings have attributes that would incline them to lapse. [F.358.a] Indeed, they all exclusively make irreversible progress toward unsurpassed, complete enlightenment. Noble son, you should approach that bodhisattva great being Dharmodgata! From him you shall hear the perfection of wisdom. For a long time, noble son, he will be your spiritual mentor, your teacher. He will encourage, praise, and make you enthusiastic to [attain] unsurpassed, complete enlightenment. Noble son, he has, in the past, also searched for the perfection of wisdom, just as you are now searching for it. Noble son, go forth, day and night, paying no attention to [the need for] respite! Before long you shall hear the perfection of wisdom!’
“Then, when the bodhisattva great being Sadāprarudita had heard this teaching of the Tathāgata, he became elated, joyful, resolute, and contented. Just as a man, hit with a poisoned arrow, does not pay attention to anything but the thought, ‘Where shall I find a doctor who can extract this arrow, one who will extract this arrow and release me from this suffering?’ in the same way, the bodhisattva great being Sadāprarudita did not pay the slightest attention to anything but the thought, ‘When shall I see that noble son who will teach me the perfection of wisdom, so that, having listened to that Dharma, I shall abandon mental engagement that involves apprehending!’
“Then, while he remained in that very place, there arose in the bodhisattva great being Sadāprarudita the perception that did not settle on anything at all. On the basis of the perfection of wisdom and through the experience of his former lives, there then manifested many gateways of meditative stability. [F.358.b] These included (1) the meditative stability named viewing the essential nature of all phenomena; (2) the meditative stability named nonapprehension of the essential nature of all phenomena; (3) the meditative stability named emergence of wisdom with respect to all phenomena; (4) the meditative stability named nondifferentiation with respect to all phenomena; (5) the meditative stability named observation that all phenomena are unchanging; (6) the meditative stability named illuminator of all phenomena; (7) the meditative stability named separating all phenomena from darkness; (8) the meditative stability named destruction of ignorance with respect to all phenomena; (9) the meditative stability named nonapprehension of all phenomena; (10) the meditative stability named scattering of flowers; (11) the meditative stability named actualizing the embodiment of all phenomena; (12) the meditative stability named abandonment of magical display; (13) the meditative stability named actualizing images on the surface of a mirror; (14) the meditative stability named calling forth the voices of all beings; (15) the meditative stability named gladdening of all beings; (16) the meditative stability named following those learned in the languages of all beings; (17) the meditative stability named calling forth the variety of sounds, words, and syllables; (18) the meditative stability named unoppressed; (19) the meditative stability named naturally devoid of conventional expression; (20) the meditative stability named attainment of unobscured liberation; (21) the meditative stability named immaculate; (22) the meditative stability named nouns, lexical explanations, words, and syllables; (23) the meditative stability named nonperception of all phenomena; (24) the meditative stability named lexical explanations, words, and syllables with respect to all phenomena; (25) the meditative stability named unobscured limit of all phenomena; (26) the meditative stability named space-like; [F.359.a] (27) the meditative stability named vajra-like; (28) the meditative stability named approaching the king of physical forms; (29) the meditative stability named attainment of triumph; (30) the meditative stability named irreversible eyes; (31) the meditative stability named emerging from the realm of phenomena; (32) the meditative stability named inspiration; (33) the meditative stability named roaring of the lion; {Va.243} (34) the meditative stability named overwhelming of all beings; (35) the meditative stability named stainless; (36) the meditative stability named absence of afflicted mental states; (37) the meditative stability named lotus ornament; (38) the meditative stability named severance of doubt; (39) the meditative stability named pursuing of all essentials; (40) the meditative stability named sublimation of all phenomena; (41) the meditative stability named attainment of the extrasensory powers, the powers, and the fearlessnesses; (42) the meditative stability named certain realization of all phenomena; (43) the meditative stability named ocean embracing all phenomena; (44) the meditative stability named abandonment of all indolence; (45) the meditative stability named illuminator of the profound doctrine; (46) the meditative stability named resembling Mount Sumeru; (47) the meditative stability named uncaptivated; (48) the meditative stability named destroyer of the entourage of Māra; (49) the meditative stability named nonfixation on the three realms; (50) the meditative stability named emergence of light rays; and (51) the meditative stability named sight of the tathāgatas.
“Abiding in these meditative stabilities, he saw immeasurable and countless lord buddhas in the world systems of the ten directions, demonstrating this very perfection of wisdom to bodhisattva great beings. [F.359.b] Those tathāgatas also applauded and inspired him, saying, ‘Noble son, we, too, in the past when we were engaged in the conduct of a bodhisattva, searched for the perfection of wisdom. We attained these meditative stabilities that you have now attained. And having attained those meditative stabilities, we indeed realized the perfection of wisdom and became established in the dharmas from which there is no regression. When we behold the inherent existence and essential nature of these meditative stabilities, we do not see anything at all that becomes absorbed in them, that arises from them, that would practice for awakening , or that would attain consummate buddhahood in unsurpassed, complete enlightenment.
“ ‘Noble son, this perfection of wisdom is without conceits about anything at all. Noble son, because we are established in the absence of conceits, our bodies have acquired a color resembling that of gold. Not to mention the śrāvakas and pratyekabuddhas, even the tathāgatas, arhats, completely awakened buddhas cannot grasp the measure of, or disclose the limits of, the thirty-two major marks of a great person, the eighty excellent minor marks, the aureole of light extending a full arm span, the inconceivable attributes of the buddhas, the gnosis of the buddhas, the wisdom of the buddhas, the unsurpassed meditative stabilities, or the perfection of enlightened attributes. Therefore, noble son, you should indeed cultivate respect for these attributes. You should cultivate an increasing interest and belief in them. If you ask why, noble son, unsurpassed, complete enlightenment is not a rarity for those who are interested in it and who believe in it. Noble son, you [F.360.a] should also cultivate respect and empathy for spiritual mentors. If you ask why, bodhisattva great beings who have been accepted by spiritual mentors will attain consummate buddhahood in unsurpassed, complete enlightenment.’
“Then the bodhisattva great being Sadāprarudita asked those tathāgatas, ‘Who is my spiritual mentor?’
“Those tathāgatas replied to the bodhisattva great being Sadāprarudita, ‘Noble son, the bodhisattva great being Dharmodgata has over a long period of time brought you to maturity in unsurpassed, complete enlightenment, and favored you with the perfection of wisdom. He has also trained you in skill in means. It is he, noble son, who has benefited you. He is your spiritual mentor. Noble son, you should keep in mind the deeds he has undertaken on your behalf. If, noble son, {Va.244} you were to carry the bodhisattva great being Dharmodgata on your head like a turban for one eon, two eons, a hundred eons, a thousand eons, or even longer, and furnish him with the resources that bring happiness, or grant to him all those sights, sounds, smells, tastes, and tangibles, as many as there are in the world systems of the great trichiliocosm, even by that, noble son, you would not repay him. If you ask why, noble son, it is through his power that you have acquired such meditative stabilities, [F.360.b] that you have listened to those skilled in the perfection of wisdom, and that you will attain the perfection of wisdom.”
This completes the seventy-third chapter, “The Bodhisattva Sadāprarudita’s Attainment of the Manifold Gateways of Meditative Stability,” from The Perfection of Wisdom in Twenty-Five Thousand Lines.”
Colophon
It is said in the original Jangpa manuscript:
This [Tibetan translation of] The Perfection of Wisdom in Twenty-Five Thousand Lines has been edited twice on the basis of the original “gold manuscript,” which had been [commissioned as] a commitment of the spiritual mentor Nyanggom Chobar, and it has also been edited on the basis of the manuscript kept at Yerpa. Since it is extant, scribes of posterity should copy [the text] according to this version alone.
In the [recast] version of The Perfection of Wisdom in Twenty-Five Thousand Lines [Toh 3790] that was edited by master Haribhadra, and in some [other] manuscripts, the text ends with the seventy-first chapter entitled “Unchanging Reality.” In certain [other] manuscripts, including the original (phyi mo) [Toh 9], there are seventy-six chapters, with [F.380.b] the addition of the [seventy-second] chapter entitled “Distinctions in the Training of a Bodhisattva,” the [seventy-third] chapter entitled “The Attainment of the Manifold Gateways of Meditative Stability by the Bodhisattva Sadāprarudita,” the [seventy-fourth] chapter entitled “Sadāprarudita,” the [seventy-fifth] chapter entitled “Dharmodgata,” and the [seventy-sixth] chapter entitled “Entrustment.” This accords with earlier accounts and the authentic records of teachings received. Insofar as there are distinctions in the translation of these five later chapters, I have seen a few manuscripts where the terminology is slightly dissimilar, although there are no differences in meaning.
In general, throughout the present text there are all sorts of unique allusions and variations in the elaboration of the points that are expressed. In particular, in the chapter entitled “The Introductory Narrative,” there are some passages where the text corresponds to The Perfection of Wisdom in One Hundred Thousand Lines.
At the time when the carving of the xylographs of this very text, along with those of the Multitude of the Buddhas (Buddhāvataṃsaka), was completed, in the presence of King Tenpa Tsering, the ruler of Degé, the beggar monk Tashi Wangchuk composed these verses at Sharkha Dzongsar Palace, where the wood-carving workshop was based. May they be victorious!
ye dharmā hetuprabhavā hetun teṣāṃ tathāgato bhavat āha teṣāṃ ca yo nirodho evaṃ vādī mahāśramaṇaḥ [ye svāhā]
“Whatever events arise from causes, the Tathāgata has told of their causes, and the great ascetic has also taught their cessation.”
Bibliography
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Pañcaviṃśatisāhasrikā prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Sanskrit text 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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