The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 69
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 69
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if all phenomena are nonentities—that is to say, if they have not been created by the buddhas, have not been created by pratyekabuddhas, have not been created by arhats, or by individuals no longer subject to rebirth, individuals destined for only one more rebirth, individuals who have entered the stream to nirvāṇa, or by those who would enter into those [fruits], and if this enlightenment has not even been created by bodhisattva great beings who practice it—how, with respect to all phenomena, could one differentiate and establish, ‘These are denizens of the hells. These belong to the animal realm. These belong to the world of Yama. These are gods. These are human beings. Through this karma they will become denizens of the hells, animals, or the world of Yama. Through this karma they will become gods of the Caturmahārājakāyika realm, and through this karma they will become gods of Trayastriṃśa, Yāma, [F.320.b] Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha. Through this karma they will become gods of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception. Through this karma they will become an individual entering the stream to nirvāṇa, an individual destined for only one more rebirth, an individual no longer subject to rebirth, an arhat, or a pratyekabuddha. Through this karma they will become a bodhisattva great being. Through this karma they will become a tathāgata, arhat, completely awakened buddha’?
“Blessed Lord, nonentities are without any actions at all through which they could reach the hells; reach the animal realm; reach the world of Yama; be born as a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa; be born as a god of Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, [F.321.a] Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception; attain the fruit of entering the stream to nirvāṇa; attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment; practice the path of bodhisattva great beings; or attain all-aspect omniscience and, having attained that, liberate beings from cyclic existence.”
The Blessed One replied to the venerable Subhūti as follows: “Subhūti, it is so! It is so. It is as you have said. Subhūti, nonentities are without any action to perform and without any fruit. However, ordinary, simple people who are ignorant of the sublime doctrine do not know that phenomena have the essential nature of nonentity. Through thoughts that have arisen from misconception, they condition diverse actions, so that they actualize the sort of corporeal form that accords with them, whether in the hells, the animal realm, the world of Yama, or the human realm; or among the gods of Caturmahārājakāyika; or among the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, [F.321.b] Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; {Ki.VIII: 159} or among the gods of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception. Nonentities are without any action to perform and without any fruit. That which is a nonentity is itself without entity.
“In this regard, Subhūti, you also said that nonentities are without any actions through which they could reach the hells; reach the animal realm; reach the world of Yama; be born as a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; be born as a god of the sphere of infinite space, the sphere of infinite consciousness, [F.322.a] the sphere of nothing-at-all, or the sphere of neither perception nor nonperception; attain the fruit of entering the stream to nirvāṇa; attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment; practice the path of bodhisattva great beings; or attain all-aspect omniscience and, having attained that, liberate beings from cyclic existence.
“Subhūti, do you think that the path is not a nonentity, that the fruit of entering the stream to nirvāṇa is not a nonentity, that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are not nonentities, or that [the goals], up to and including all-aspect omniscience, are not nonentities?”
“Blessed Lord, the path is a nonentity. The fruit of entering the stream to nirvāṇa is a nonentity. The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are nonentities. [The goals], up to and including all-aspect omniscience, are nonentities.”
“Subhūti, do you think that a nonentity can effect the attainment of a nonentity?” asked the Blessed One.
“No, Blessed Lord!”
“So it is, Subhūti, that phenomena that are nonentities and phenomena that constitute the path are neither conjoined nor disjoined, [F.322.b] and they are immaterial, unrevealed, and unimpeded, their sole defining characteristic being that they are without defining characteristics.
“In this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, through skill in means they liberate from [belief in] entities [and so forth] those who are fixated through the four misconceptions concerning the five aggregates—those who perceive the impermanent as permanent, those who perceive suffering as happiness, those who perceive nonself as self, those who perceive the unpleasant as pleasant—and those who are fixated on entities.”
Subhūti then asked, “Blessed Lord, is there an entity that is said to be the real nature or the unmistaken real nature, such as that to which ordinary, simple people become attached and fixated? If there were not, how do they condition the deeds on account of which they are in the meantime not liberated from cyclic existence with its five classes of beings?”
“Subhūti,” replied the Blessed One, “apart from erroneous views, there has been established no entity, even as tiny as a fraction of a hair-tip, on which ordinary, simple people settle and condition deeds. {Ki.VIII: 160} For this reason, Subhūti, I will explain an analogy to you so that the wise might understand this point clearly and perfectly. Subhūti, do you think that when one sees something in a dream, there is some entity seen in that dream on which one may settle and which one might enjoy through the five desirable attributes of the senses?”
“Blessed Lord, since the dream itself does not exist, whatever is seen in that dream, whatever could be known, would be nonexistent, let alone anything on which one might settle and that one might enjoy through the five desirable attributes of the senses!” [F.323.a]
“Subhūti, do you think that there exists anything at all, mundane, supramundane, contaminated, uncontaminated, conditioned, or unconditioned, that does not resemble a dream?” asked the Blessed One.
“No, Blessed Lord! There exists nothing at all, mundane, supramundane, contaminated, uncontaminated, conditioned, or unconditioned, that does not resemble a dream.”
“Does cyclic existence with its five classes of beings exist in a dream?” asked the Blessed One.
“No, Blessed Lord.”
The Blessed One then asked, “Subhūti, do you think that dreams are endowed with the cultivation of a path through which one would be neither afflicted nor purified?”
“No, Blessed Lord; they are nonentities, Blessed Lord. They cannot be conceived through any expressions, sounds, words, or letters.”
“Subhūti,” continued the Blessed One, “do you think that when a reflection appears on a mirror, there exists some entity that would condition deeds, and by the conditioning [of deeds] proceed to the hells, proceed to the animal realm, proceed to the world of Yama, or become a human being or a god?”
“No, Blessed Lord. That would be a nonentity, except, Blessed Lord, in the case of simpletons who are being deceived. [F.323.b] Since the reflection itself does not exist, whatever could be known would be nonexistent, let alone any deeds that it might condition, and by which they would proceed to the hells, proceed to the animal realm, proceed to the world of Yama, or become a human being or a god.”
“Subhūti,” continued the Blessed One, “do you think that [this reflection] would be endowed with the cultivation of the path through which one would be neither afflicted nor purified?”
“No, Blessed Lord. Since the reflection itself is not an entity, Blessed Lord, {Ki.VIII: 161} whatever could be known would be nonexistent, let alone the cultivation of a path through which one would be neither afflicted nor purified!”
“Subhūti,” continued the Blessed One, “do you think that when an echo emerges from a dense forest, a mountain, a precipice, or a valley, that echo would have an entity that would condition [deeds] through which one would proceed to the hells, proceed to the animal realm, proceed to the world of Yama, or become a human being or a god?”
“No, Blessed Lord. Since the echo itself is not an entity, whatever could be known would be nonexistent, let alone any deeds that it would condition, on the basis of which one would proceed to the hells; proceed to the animal realm; proceed to the world of Yama; become a god or a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, [F.324.a] Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; or be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception.”
“Subhūti,” continued the Blessed One, “do you think that that echo would be endowed with the cultivation of a path through which one would be neither afflicted nor purified?”
“No, Blessed Lord. Since the echo itself absolutely does not exist, Blessed Lord, whatever could be known would be nonexistent, let alone the cultivation of a path through which one would be neither afflicted nor purified.”
“Subhūti,” continued the Blessed One, “do you think that in a mirage when water is perceived where there is no water, where rivers are perceived where there are no rivers, where cities are perceived where there are no cities, and where meadows are perceived where there are no meadows, this mode of perception would condition [deeds], through which one might proceed to the hells; proceed to the animal realm; proceed to the world of Yama; [F.324.b] become a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; or be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception?”
“Blessed Lord, since in a mirage water, rivers, cities, and meadows absolutely do not exist, except for erroneous perception and the mistaken vision of the eyes, whatever could be known would be nonexistent, let alone any deeds through the conditioning of which one might proceed to the hells; proceed to the animal realm; proceed to the world of Yama; become a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, [F.325.a] Sudṛśa, Sudarśana, or Akaniṣṭha; or be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception.”
“Subhūti,” continued the Blessed One, “do you think that erroneous perception [of the mirage] would be endowed with the cultivation of a path through which one would be neither afflicted nor purified?” {Ki.VIII: 162}
“No, Blessed Lord. Since that erroneous perception [of the mirage] is itself a nonentity, whatever could be known would be nonexistent, let alone the cultivation of a path through which one would be neither afflicted nor purified.”
“Subhūti,” continued the Blessed One, “do you think that when an illusionist conjures up diverse magical displays—herds of elephants, herds of horses, herds of oxen, divisions of infantry, the form of a woman, or the form of a man—these magical displays would condition [deeds] through which one might proceed to the hells; proceed to the animal realm; proceed to the world of Yama; become a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, [F.325.b] Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; or be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception?”
“No, Blessed Lord! Based on these magical displays there exists nothing at all, not even as tiny as the fraction of a hair-tip, that would condition deeds through which one might proceed to the hells; proceed to the animal realm; proceed to the world of Yama; be born as a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; or be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception.” [F.326.a]
“Subhūti,” continued the Blessed One, “do you think that magical displays would be endowed with the cultivation of a path through which one would be neither afflicted nor purified?”
“No, Blessed Lord. How, Blessed Lord, could there possibly be affliction or purification in the case of phenomena that are nonentities!”
“Subhūti,” continued the Blessed One, “do you think that when the tathāgatas create a phantom emanation, that phantom emanation would condition any deeds through which one might proceed to the hells; proceed to the animal realm; proceed to the world of Yama; be born as a human being; be born as a god of Caturmahārājakāyika; be born as a god of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, Bṛhatphala, Avṛha, Atapa, Sudṛśa, Sudarśana, or Akaniṣṭha; or be born as a god of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, or the sphere of neither perception nor nonperception?”
“No, Blessed Lord. [F.326.b] There would be no entity in that phantom emanation.”
“Subhūti,” continued the Blessed One, “do you think that this phantom emanation would be endowed with the cultivation of a path through which one would be neither afflicted nor purified?”
“No, Blessed Lord!” {Ki.VIII: 163}
“Subhūti,” continued the Blessed One, “do you think that there would exist anyone defiled or purified in it?”
“No, Blessed Lord, there would not!”
The Blessed One then said, “Subhūti, just as there is no one at all that is defiled or purified, in the same way there exists neither affliction nor purification. If you ask why, abiding in notions of ‘I’ and ‘mine,’ beings become defiled or purified, but those who see authentically will neither be afflicted nor purified. Just as for those who see authentically there will neither be affliction nor purification, in the same way there exists neither affliction nor purification.”
This completes the sixty-ninth 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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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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