The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 37
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
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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 37
“Blessed Lord, what will be the nature of those bodhisattva great beings who will have conviction in this profound perfection of wisdom? What will be their indications, signs, and forms?”
“Subhūti,” replied the Blessed One, “those bodhisattva great beings who will have conviction in this profound perfection of wisdom will have a nature that is isolated, owing to their elimination of desire. Those bodhisattva great beings [F.318.b] will have a nature that is isolated, owing to their elimination of hatred and delusion. Subhūti, those bodhisattva great beings will have a nature that is isolated from the indications of desire. Subhūti, those bodhisattva great beings will have a nature that is isolated from the indications of hatred and delusion.
“Subhūti, those bodhisattva great beings will have a nature that is isolated from the signs of desire. Subhūti, those bodhisattva great beings will have a nature that is isolated from the signs of hatred and delusion. Subhūti, those bodhisattva great beings will have a nature that is isolated from the forms of desire. Subhūti, those bodhisattva great beings will have a nature that is isolated from the forms of hatred and delusion.” {Ki.IV: 107}
“Blessed Lord, what will be the disposition of those bodhisattva great beings who comprehend this profound perfection of wisdom?”
“Subhūti, those bodhisattva great beings who comprehend this profound perfection of wisdom will have the disposition of all-aspect omniscience,” replied the Blessed One.
“Blessed Lord, will those bodhisattva great beings who have the disposition of all-aspect omniscience be supportive of beings?”
“Subhūti, it is so! It is so!” replied the Blessed One. “Those bodhisattva great beings who have the disposition of all-aspect omniscience will be supportive of beings.”
“Blessed Lord, those bodhisattva great beings achieve that which is difficult, donning this armor and proclaiming that they should bring all beings to final nirvāṇa, although they do not apprehend beings or anything designated as a being.”
“Subhūti, it is so! It is so!” replied [F.319.a] the Blessed One. “Those bodhisattva great beings who have donned this armor, proclaiming that they should bring all beings to final nirvāṇa, achieve that which is difficult.
“Subhūti, this armor of bodhisattva great beings is not associated with physical forms. If you ask why, Subhūti, physical forms are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor of bodhisattva great beings is said not to be associated with physical forms. Subhūti, this armor of bodhisattva great beings is not associated with feelings, perceptions, formative predispositions, or consciousness. If you ask why, Subhūti, consciousness [and so forth] are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor of bodhisattva great beings is said not to be associated with consciousness [and so forth].
“Subhūti, this armor of bodhisattva great beings is not associated with the sense fields, the sensory elements, or the links of dependent origination. If you ask why, Subhūti, the links of dependent origination [and so forth] are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor of bodhisattva great beings is said not to be associated with the links of dependent origination [and so forth].
“Subhūti, this armor is not associated with the self. It is not associated with beings. It is not associated with life forms. It is not associated with living creatures. It is not associated with life. It is not associated with individual personalities. It is not associated with human beings. It is not associated with people. It is not associated with actors. It is not associated with experiencers. It is not associated with knowers, and it is not associated with viewers. If you ask why, Subhūti, [F.319.b] viewers [and those other postulated subjects] are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor of bodhisattva great beings is said not to be associated with viewers [and so forth].
“Subhūti, this armor of bodhisattva great beings is not associated with the perfection of generosity. If you ask why, Subhūti, the perfection of generosity is absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor is said not to be associated with the perfection of generosity. Subhūti, this armor of bodhisattva great beings is not associated with the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. If you ask why, Subhūti, the perfection of wisdom [and so forth] are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor is said not to be associated with the perfection of wisdom [and so forth].
“Subhūti, this armor of bodhisattva great beings is not associated with the emptiness of internal phenomena. If you ask why, Subhūti, the emptiness of internal phenomena is absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor is said not to be associated with the emptiness of internal phenomena. Subhūti, this armor of bodhisattva great beings is not associated with [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. If you ask why, Subhūti, the emptiness of the essential nature of nonentities [and so forth] are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor is said not to be associated with the emptiness of the essential nature of nonentities [and so forth].
“Subhūti, this armor of bodhisattva great beings is not associated with the applications of mindfulness. If you ask why, Subhūti, [F.320.a] the applications of mindfulness are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor of bodhisattva great beings is said not to be associated with the applications of mindfulness. Subhūti, this armor of bodhisattva great beings is not associated with the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. If you ask why, Subhūti, the noble eightfold path [and so forth] are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor is said not to be associated with the noble eightfold path [and so forth].
“Subhūti, this armor of bodhisattva great beings is not associated with [the fruitional attributes and goals], up to and including all-aspect omniscience. {Ki.IV: 108} If you ask why, Subhūti, all-aspect omniscience [and so forth] are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor of bodhisattva great beings is said not to be associated with all-aspect omniscience [and so forth].
“Subhūti, the armor of those bodhisattva great beings who practice this profound perfection of wisdom and who don the armor, proclaiming that they themselves should bring all beings to final nirvāṇa, is not associated with anything.”
“Blessed Lord, bodhisattva great beings who wear the armor, proclaiming that they should bring all beings to final nirvāṇa, should not be in fear of the two abodes, which are the level of the śrāvakas and the level of the pratyekabuddhas. Blessed Lord, those bodhisattva great beings who wear the armor, proclaiming that they should bring all beings to final nirvāṇa, have no chance of lapsing into the level of the śrāvakas or the level of the pratyekabuddhas. [F.320.b] That could not happen! If one were to ask why, bodhisattva great beings do not don this armor for the sake of beings limited by boundaries.”
The Blessed One asked, “Considering what objective do you say, Subhūti, that bodhisattva great beings who wear such armor and practice this profound perfection of wisdom should not be in fear of the two abodes, which are the level of the śrāvakas and the level of the pratyekabuddhas?”
“Blessed Lord, it is because bodhisattva great beings have not donned this armor for the sake of a small or limited number of beings. They have not donned this armor for the sake of small or limited knowledge. If one were to ask why, Blessed Lord, bodhisattva great beings have donned this armor in order that they might bring all beings to final nirvāṇa. Blessed Lord, bodhisattva great beings have donned this armor for the sake of the wisdom of all-aspect omniscience.”
“Subhūti, it is so! It is so!” replied the Blessed One. “Bodhisattva great beings have not donned this armor for the sake of a small or limited number of beings. They have not donned this armor for the sake of small or limited knowledge. Subhūti, bodhisattva great beings have donned this armor in order that they might bring all beings to final nirvāṇa, and for the sake of the wisdom of all-aspect omniscience.”
“Blessed Lord, this perfection of wisdom is absolutely profound. It should not be cultivated by anyone. There is nothing that should be cultivated, and there is nothing in which it should be cultivated. If one were to ask why, {Ki.IV: 109} [F.321.a] Blessed Lord, in this profound perfection of wisdom one can apprehend nothing absolutely existent that cultivates, nothing that is to be cultivated, and nothing by which cultivation is made. Blessed Lord, the cultivation of the perfection of wisdom is the cultivation of space. Blessed Lord, so it is that the cultivation of the perfection of wisdom is the cultivation of all phenomena. Blessed Lord, so it is that the cultivation of the perfection of wisdom is the cultivation of the nonexistent. Blessed Lord, so it is that the cultivation of the perfection of wisdom is the cultivation of nonappropriation. Blessed Lord, so it is that the cultivation of the perfection of wisdom is the breaking down of cultivation.”454
“In that case, Subhūti,” asked the Blessed One, “with respect to which phenomena is the cultivation of the perfection of wisdom a breaking down of cultivation?”
“Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of physical forms. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of feelings, perceptions, formative predispositions, and consciousness. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the sense fields, the sensory elements, and the links of dependent origination. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the self. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of sentient beings, life forms, living beings, life, living creatures, individual personalities, human beings, people, actors, experiencers, knowers, and viewers. [F.321.b]
“Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the perfection of generosity. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the emptiness of internal phenomena. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.
“Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the applications of mindfulness. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. {Ki.IV: 110}
“Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the ten powers of the tathāgatas, the four fearlessnesses, [F.322.a] the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the fruit of entering the stream to nirvāṇa. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of all-aspect omniscience.”
“Subhūti, it is so! It is so!” replied the Blessed One. “Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of physical forms. Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of feelings, perceptions, formative predispositions, and consciousness. Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the sense fields, the sensory elements, {Ki.IV: 111} and the links of dependent origination. Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the self. Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of sentient beings, life forms, living beings, life, living creatures, individual personalities, human beings, people, actors, experiencers, knowers, and viewers.
“Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of all the perfections. [F.322.b] Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of all the aspects of emptiness.
“Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the thirty-seven factors conducive to enlightenment. Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways.
“Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas. Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of [all the goals], up to and including all-aspect omniscience.”
Then the Blessed One further addressed the venerable Subhūti as follows: “In this regard, Subhūti, bodhisattva great beings who are irreversible should investigate this profound perfection of wisdom to determine, Subhūti, if bodhisattva great beings are without attachment to this profound perfection of wisdom. Subhūti, bodhisattva great beings should investigate the perfection of meditative concentration, [F.323.a] the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity to determine if bodhisattva great beings are without attachment to the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity.
“Subhūti, bodhisattva great beings should investigate the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, to determine if bodhisattva great beings are without attachment to the emptiness of the essential nature of nonentities [and so forth].
“Bodhisattva great beings should investigate the thirty-seven factors conducive to enlightenment to determine whether they are not fixated on the thirty-seven factors conducive to enlightenment. Bodhisattva great beings should investigate 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways to determine if they are without attachment to the dhāraṇī gateways [and so forth].
“Bodhisattva great beings should investigate the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas [F.323.b] to determine if they are without attachment to the distinct qualities of the buddhas [and so forth]. Bodhisattva great beings should investigate [the goals], up to and including all-aspect omniscience, to determine if they are without attachment to all-aspect omniscience [and so forth].
“When those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, they should investigate if they are not viewing the words spoken by others and the intimations revealed by others to be of import. When those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, they should investigate if they are not going forward with faith in others. When those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, {Ki.IV: 112} they should investigate if they are not being captivated by the mind-sets of desire, and if they are not being captivated by the mind-sets of hatred and delusion. When those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, they should investigate if they are not diverging from the perfection of generosity, if they are not diverging from the perfection of ethical discipline, if they are not diverging from the perfection of tolerance, if they are not diverging from the perfection of perseverance, if they are not diverging from the perfection of meditative concentration, and if they are not diverging from the perfection of wisdom.
“If, when those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, they are not afraid or terrified, they do not grow fearful, they are not cowed or intimidated, [F.324.a] their minds are not dissuaded, and they delight in hearing this profound perfection of wisdom—and having studied it, they take up, uphold, recite, master, and focus their attention correctly on it, and earnestly apply it in an authentic manner—then, Subhūti, you should know that those bodhisattva great beings in their former lives, too, will have asked questions about and investigated this profound perfection of wisdom, taking up, upholding, mastering, and focusing their attention correctly on it.
“If you ask why, it is because those bodhisattva great beings will not be afraid or terrified, they will not grow fearful, and they will not be discouraged or intimidated when this profound perfection of wisdom is explained. Their minds will not be turned away and, having heard it, they will purposefully take up, uphold, recite, master, and focus their attention correctly on it.”
“Blessed Lord, if bodhisattva great beings will not be afraid or terrified, and not be cowed or intimidated when this profound perfection of wisdom is revealed, then, Blessed Lord, how should those bodhisattva great beings appraise this perfection of wisdom?”
“Subhūti,” replied the Blessed One, “those bodhisattva great beings should appraise this profound perfection of wisdom with their minds intent on all-aspect omniscience.”
“Blessed Lord, how do bodhisattva great beings appraise this profound perfection of wisdom with their minds intent on all-aspect omniscience?”
“Subhūti,” replied the Blessed One, [F.324.b] “bodhisattva great beings appraise this profound perfection of wisdom with minds intent on emptiness. Subhūti, they appraise this profound perfection of wisdom with their minds intent on signlessness and wishlessness, {Ki.IV: 113} with their minds intent on space, with their minds intent on nonarising and nonceasing, with their minds intent on nonaffliction and nonpurification, with their minds intent on the real nature, with their minds intent on the realm of phenomena, with their minds intent on the very limit of reality, with their minds intent on the inconceivable realm, and with their minds intent on nonconditioning. Bodhisattva great beings appraise this profound perfection of wisdom with their minds intent on dreams and reflections, and with their minds intent on echoes, mirages, magical displays, and phantom emanations.” [B49]
“Blessed Lord, if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on emptiness and if they appraise this profound perfection of wisdom with their minds intent on signlessness, wishlessness, space, nonarising, nonceasing, nonaffliction, nonpurification, the real nature, the realm of phenomena, the very limit of reality, sameness, the inconceivable realm, nonconditioning, dreams, reflections, echoes, mirages, magical displays, and phantom emanations, [F.325.a] then, Blessed Lord, do those bodhisattva great beings appraise physical forms? Do they appraise feelings, perceptions, formative predispositions, and consciousness? Do they appraise the sense fields, the sensory elements, and the links of dependent origination? Do they appraise any of the perfections, any of the aspects of emptiness, and the thirty-seven factors conducive to enlightenment? Do they appraise the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways? Do they appraise the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas? Do they appraise [the goals], up to and including all-aspect omniscience?”
“Subhūti,” replied the Blessed One, “bodhisattva great beings do not appraise physical forms. They do not appraise feelings, perceptions, formative predispositions, or consciousness. They do not appraise the sense fields, the sensory elements, or the links of dependent origination. They do not appraise any of the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment. They do not appraise the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, [F.325.b] the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways. {Ki.IV: 114} They do not appraise the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas. They do not appraise [the goals], up to and including all-aspect omniscience. If you ask why, Subhūti, it is because this all-aspect omniscience [and so forth] has not been created, destroyed, or brought into being by anyone. It has not come from anywhere and it will not go anywhere. It does not dwell in any direction, nor does it dwell in any place—it does not dwell anywhere at all. In it no number is apprehended. Going and coming are not apprehended. There is no one indeed who can attain consummate buddhahood with respect to that in which number is not apprehended, and going and coming are not apprehended.
“[Manifestly perfect buddhahood] is not attained by means of physical forms. Nor is it attained by means of feelings, perceptions, formative predispositions, or consciousness; nor by means of the sense fields, the sensory elements, or the links of dependent origination; nor by means of the perfection of generosity; nor by means of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; nor by means of the emptiness of internal phenomena; nor by means of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; nor by means of the applications of mindfulness; nor by means of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, [F.326.a] or the noble eightfold path; nor by means of [the fruitional attributes and goals], up to and including all-aspect omniscience.
“If you ask why, it is because the nature of physical forms is indeed all-aspect omniscience. The nature of feelings, perceptions, formative predispositions, and consciousness is indeed all-aspect omniscience. The nature [of all causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, is indeed all-aspect omniscience. If you ask why, Subhūti, it is because the real nature of physical forms and the real nature of all-aspect omniscience are one and the same real nature. The real nature of feelings, perceptions, formative predispositions, and consciousness, and the real nature of all-aspect omniscience, are one and the same real nature. The real nature of the sense fields, the sensory elements, and the links of dependent origination, and the real nature of all-aspect omniscience, are one and the same real nature. The real nature of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment; the real nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; and the real nature of all-aspect omniscience, are one and the same real nature. The real nature of the ten powers of the tathāgatas, [F.326.b] the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and the real nature of all-aspect omniscience, are one and the same real nature.”
This completes the thirty-seventh chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
Colophon
It is said in the original Jangpa manuscript:
This [Tibetan translation of] The Perfection of Wisdom in Twenty-Five Thousand Lines has been edited twice on the basis of the original “gold manuscript,” which had been [commissioned as] a commitment of the spiritual mentor Nyanggom Chobar, and it has also been edited on the basis of the manuscript kept at Yerpa. Since it is extant, scribes of posterity should copy [the text] according to this version alone.
In the [recast] version of The Perfection of Wisdom in Twenty-Five Thousand Lines [Toh 3790] that was edited by master Haribhadra, and in some [other] manuscripts, the text ends with the seventy-first chapter entitled “Unchanging Reality.” In certain [other] manuscripts, including the original (phyi mo) [Toh 9], there are seventy-six chapters, with [F.380.b] the addition of the [seventy-second] chapter entitled “Distinctions in the Training of a Bodhisattva,” the [seventy-third] chapter entitled “The Attainment of the Manifold Gateways of Meditative Stability by the Bodhisattva Sadāprarudita,” the [seventy-fourth] chapter entitled “Sadāprarudita,” the [seventy-fifth] chapter entitled “Dharmodgata,” and the [seventy-sixth] chapter entitled “Entrustment.” This accords with earlier accounts and the authentic records of teachings received. Insofar as there are distinctions in the translation of these five later chapters, I have seen a few manuscripts where the terminology is slightly dissimilar, although there are no differences in meaning.
In general, throughout the present text there are all sorts of unique allusions and variations in the elaboration of the points that are expressed. In particular, in the chapter entitled “The Introductory Narrative,” there are some passages where the text corresponds to The Perfection of Wisdom in One Hundred Thousand Lines.
At the time when the carving of the xylographs of this very text, along with those of the Multitude of the Buddhas (Buddhāvataṃsaka), was completed, in the presence of King Tenpa Tsering, the ruler of Degé, the beggar monk Tashi Wangchuk composed these verses at Sharkha Dzongsar Palace, where the wood-carving workshop was based. May they be victorious!
ye dharmā hetuprabhavā hetun teṣāṃ tathāgato bhavat āha teṣāṃ ca yo nirodho evaṃ vādī mahāśramaṇaḥ [ye svāhā]
“Whatever events arise from causes, the Tathāgata has told of their causes, and the great ascetic has also taught their cessation.”
Bibliography
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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.
Pañcaviṃśatisāhasrikā prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Sanskrit text based on the edition by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1–1, 1–2), 1986 (2–3), 1990 (4), 1992 (5), 2006 (6–8). Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references: {Ki.}
Pañcaviṃśatisāhasrikā prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Dutt, Nalinaksha. Calcutta Oriental Series 28. London: Luzac, 1934. Reprint edition, Sri Satguru Publications, 1986. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references: {Dt.nn}
Aṣṭasāhasrikā prajñāpāramitā [The Perfection of Wisdom in Eight Thousand Lines]. Sanskrit text based on the edition by P. L. Vaidya, in Buddhist Sanskrit Texts, vol. 4. Darbhanga: The Mithila Institute, 1960. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references (for chapters 73–75): {Va.nn}
Secondary References in Tibetan and Sanskrit
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines, the “eight-chapter” (le’u brgyad ma) Tengyur version]. Toh 3790, Degé Tengyur vols. 82–84 (shes phyin, ga–ca), folios ga.1.b–ca.342.a.
shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8, Degé Kangyur vols. 14–25 (shes phyin, ’bum, ka–a).
Pañcaviṃśatisāhasrikā prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Sanskrit text of the Anurādhapura fragment, based on the edition by Oskar von Hinüber, “Sieben Goldblätter einer Pañcaviṃśatisāhasrikā Prajñāpāramitā aus Anurādhapura,” in Nachrichten der Akademie der Wissenschaften in Göttingen, Phil.-Hist.Kl. 1983, pp. 189–207. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
Śatasāhasrikā prajñāpāramitā [The Perfection of Wisdom in One Hundred Thousand Lines]. Sanskrit texts based on Ghoṣa, Pratāpacandra, Çatasāhasrikā prajñāpāramitā: A Theological and Philosophical Discourse of Buddha With His Disciples in A Hundred Thousand Stanzas. Calcutta: Asiatic Society of Bengal, 1902–14 (chapters 1–12); and on Kimura, Takayasu, Śatasāhasrikā prajñāpāramitā, II/1–4, 4 vols. Tokyo: Sankibo Busshorin, 2009–14. Available as e-texts, Part I and Part II, on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
The Larger Prajñāpāramitā. Sanskrit edition (mostly according to the Gilgit manuscript GBM 175–675, fols. 1–27) from Zacchetti, Stefano (2005). In Praise of the Light: A Critical Synoptic Edition with an Annotated Translation of Chapters 1-3 of Dharmarakṣa’s Guang zan jing, Being the Earliest Chinese Translation of the Larger Prajñāpāramitā. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
The Larger Prajñāpāramitā. Sanskrit edition (Gilgit manuscript fols. 202.a.5-205.a.12, GBM 571.5–577.12) from Yoke Meei Choong, Zum Problem der Leerheit (śūnyatā) in der Prajñāpāramitā, Frankfurt: Europäische Hochschulschriften, Reihe 27, Bd. 97, 2006, pp. 109–33. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
Daṃṣṭrasena. shes rab kyi pha rol tu phyin pa ’bum pa rgya cher ’grel pa (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [“An Extensive Commentary on The Perfection of Wisdom in One Hundred Thousand Lines”], Toh 3807, Degé Tengyur vols. 91–92. Also in Tengyur Pedurma (TPD) (bstan ’gyur [dpe bsdur ma]), [Comparative Edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 54 (TPD 54) pp. 627–1439 and vol. 55 pp. 2–550.
Denkarma (ldan dkar ma; pho brang stod thang ldan dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
Butön (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod. In gsung ’bum/_rin chen grub/ zhol par ma/ ldi lir bskyar par brgyab pa/ [The Collected Works of Bu-ston: Edited by Lokesh Chandra from the Collections of Raghu Vira], vol. 24, pp. 633–1056. New Delhi: International Academy of Indian Culture, 1965–71.
Jamgön Kongtrül (’jam mgon kong sprul). shes bya kun khyab mdzod [“The Treasury of Knowledge”]. Root verses contained in three-volume publication. Beijing: Mi rigs dpe skrun khang, 1982; Boudhnath: Padma Karpo Translation Committee edition, 2000 (photographic reproduction of the original four-volume Palpung xylograph, 1844). Translated, along with the auto-commentary, by the Kalu Rinpoche Translation Group in The Treasury of Knowledge series (TOK). Ithaca, NY: Snow Lion Publications, 1995 to 2012. Mentioned here are Ngawang Zangpo 2010 (Books 2, 3, and 4) and Dorje 2012 (Book 6, Parts 1–2).
Nordrang Orgyan (nor brang o rgyan). chos rnam kun btus. 3 vols. Beijing: Krung go’i bod rig pa dpe skrun khang, 2008.
Tsongkhapa (tsong kha pa blo bzang grags pa). byang chub sems dpa’ sems dpa’ chen po rtagtu ngu’i rtogs pa brjod pa’i snyan dngags dpag bsam gyi ljong pa [“An Avadāna of the Bodhisattva-Mahāsattva Sadāprarudita”], in Lhasa (zhol) Kangyur vol. 34, folios 523.b–555.b (pp. 1046–1110). The same text is also to be found in Tsongkhapa’s Collected Works: gsung ’bum tsong kha pa (bkras lhun par rnying ldi lir bskyar par brgyab pa), vol. 3, Ngawang Gelek Demo, 1975, pp. 242–96.
Zhang Yisun et al. bod rgya tshig mdzod chen mo. 3 vols. Subsequently reprinted in 2 vols. and 1 vol. Beijing: Mi rigs dpe skrun khang, 1985. Translated in Nyima and Dorje 2001 (vol. 1).
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