The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 74: Sadāprarudita
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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First published 2023
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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 74: Sadāprarudita
“Then, having inspired the bodhisattva great being Sadāprarudita, those tathāgatas, arhats, completely awakened buddhas again disappeared. On arising from those meditative stabilities, [Sadāprarudita], the noble son, then thought, ‘From where did these tathāgatas come? Where have these tathāgatas gone?’ He no longer saw those tathāgatas, and he became depressed and tormented. He had the thought, ‘That sublime bodhisattva great being Dharmodgata has acquired the dhāraṇīs. He has mastered the five extrasensory powers and has performed his duties with respect to the conquerors of the past. He has benefited me and he is my spiritual mentor. For a long period of time he has acted on my behalf. I should approach the sublime bodhisattva great being Dharmodgata and ask him about this matter! From where did those tathāgatas come, and to where did they go?’
“Then the bodhisattva great being Sadāprarudita cultivated enthusiasm, confidence, reverence, and respect for that bodhisattva great being Dharmodgata, and before long he had the following thought: ‘With what kind of honor should I venerate the sublime bodhisattva great being Dharmodgata? Since I am poor, [F.361.a] I have nothing at all worthy of presenting in honor of that sublime bodhisattva great being Dharmodgata, whether clothing, gemstones, gold, pearls, beryl, conch, crystal, coral, silver, flowers, incense, perfume, garlands, unguents, or parasols. It would not be right for me to approach that sublime bodhisattva great being Dharmodgata in this manner. I am downcast and saddened.’
“Then the bodhisattva great being Sadāprarudita finally continued on his way, focusing his attention on his purpose—to respect and venerate such a spiritual teacher. In due course he reached a city, went into the middle of the marketplace, and thought, ‘I should sell this body of mine! With its price I will worship the sublime bodhisattva great being Dharmodgata!
“ ‘Over a long period of time almost a thousand bodies of mine have perished and rotted, been sold, and been eradicated. Roaming again and again through inestimable cyclic existence, I have experienced inestimable sufferings among the hells, the animals, and the worlds of Yama, due to the primary cause of desire and the basis of desire, but not for the sake of a Dharma of this kind, and not for the sake of worshiping beings such as this bodhisattva.’
“Then the bodhisattva great being Sadāprarudita went into the middle of the marketplace, raised his voice, and cried out, ‘Who wants to buy a man? Who wants to buy a man?’
“Thereupon the evil Māra [F.361.b] thought, ‘I should obstruct this bodhisattva great being Sadāprarudita because, if he sells himself out of desire for the Dharma, and then makes offerings to the bodhisattva great being Dharmodgata, {Va.245} and then, with regard to the perfection of wisdom, asks him with skill in means how bodhisattva great beings practicing the perfection of wisdom may swiftly attain unsurpassed, complete enlightenment, acquire ocean-like erudition, be unharmed by the gods including Māra and the domain of Māra, and conclusively perfect all enlightened attributes, he will work for the benefit of all beings, and they too will bypass my perceptual range. And once other beings, too, have bypassed my perceptual range, he will then attain consummate buddhahood in unsurpassed, complete enlightenment!’
“Then the evil Māra overwhelmed the brahmins and householders so that in no way could they hear the voice of the bodhisattva great being Sadāprarudita saying, ‘Who wants to buy a man? Who wants to buy a man?’ When the bodhisattva great being Sadāprarudita could not find a buyer for himself, he went to one side and wept, thinking, ‘Alas! There is no buyer at all for my body! I am not going to achieve what I want to achieve!’
“Thereupon Śakra, mighty lord of the gods, had the following thought: ‘I should examine whether or not this bodhisattva great being Sadāprarudita will sacrifice his own body with genuine intent, out of desire for the Dharma.’ Śakra, mighty lord of the gods, [F.362.a] then emanated as a brahmin boy, approached the place where the bodhisattva great being Sadāprarudita was, and said to him, ‘Noble sir, why do you stand there depressed, sorrowful, and weeping?’
Sadāprarudita replied, ‘Brahmin boy, when I wanted to sell my body out of desire for the Dharma and to worship the Dharma, I could not find a buyer. I thought that after selling my body, I should worship the perfection of wisdom, and also venerate the sublime bodhisattva great being Dharmodgata, but I did not find anyone to buy a body such as this! Alas, how meager is my merit!’
“Then that brahmin boy said to the bodhisattva great being Sadāprarudita, ‘Noble son, I myself do not need a man, but I am making a sacrificial offering. For that I need a human heart, blood, bones, and marrow. Will you give them if I pay for them?’
“Then the bodhisattva great being Sadāprarudita thought, ‘So that I might become skilled in the perfection of wisdom, I have in this boy found a buyer for my body, heart, blood, bones, and marrow. I have found the best of profits. My body is indeed useful!’ Elated and with joyful mind, he said to that boy, ‘Boy, I will give you this body, since you have need of it!’
“The bodhisattva great being Sadāprarudita answered, [F.362.b] ‘Boy, you may give me whatever you will!’ Then the bodhisattva great being Sadāprarudita, holding a sharp weapon, pierced his right shoulder, and made the blood flow. He cut his right thigh open, extracted the flesh, {Va.246} and went toward a wall in order to break the bones. A merchant’s daughter who was sitting on the roof of her house then saw the bodhisattva great being Sadāprarudita going toward the wall in order to break his bones after having extracted the flesh from his thigh, and she thought, ‘Why is that noble son harming himself? I will approach that noble son and ask him.’ The merchant’s daughter went to where the bodhisattva great being Sadāprarudita was, and asked him, ‘Noble sir, why are you injuring yourself in this way? What will you do with this blood, bone, and marrow?’
“Sadāprarudita said to the girl, ‘When I have sold them to that boy, I will worship the perfection of wisdom, and serve the sublime bodhisattva great being Dharmodgata.’
“Thereupon, the merchant’s daughter said to the bodhisattva great being Sadāprarudita, ‘Noble sir, what are the enlightened attributes that you will have if you sell your heart, blood, bone, and marrow, and then serve the sublime bodhisattva great being Dharmodgata?’
“He replied to the girl, ‘Girl, he will teach me skill in means with regard to the perfection of wisdom and I will train in it, so that, once I have trained under that noble son, all beings will follow, [F.363.a] and after I have attained manifest buddhahood in unsurpassed, complete enlightenment, my body will become golden in color, and I will acquire the thirty-two major marks of a great person, the eighty excellent minor marks, an aureole of light extending a full arm span, infinite light rays, great loving kindness, great compassion, great empathetic joy, great equanimity, the four fearlessnesses, the four kinds of exact knowledge, the ten powers of the tathāgatas, the eighteen distinct qualities of the buddhas, the five extrasensory powers without degeneration, inconceivable purity of ethical discipline, inconceivable purity of meditative stability, and inconceivable purity of wisdom. Moreover, I will share with all beings the inconceivable distinct qualities of the buddhas and the attainment of manifest buddhahood in unsurpassed, complete enlightenment!’
“Then the merchant’s daughter said to the bodhisattva great being Sadāprarudita, ‘How wonderful, noble sir, are these extensive attributes that you have proclaimed! Noble sir, even for a single one of those attributes it would be worthwhile sacrificing all one’s bodies, numerous as the grains of sand of the river Gaṅgā, let alone one of them! Noble sir, you have proclaimed these inconceivable and extensive attributes of the buddhas, which bring benefit and happiness to all beings. [F.363.b] Noble sir, I will request from my parents and give you whatever you need—be it gold, silver, beryl, precious gems, pearls, flowers, incense, perfume, garlands, unguents, powders, clothing, parasols, victory banners, or ribbons—with which to serve that sublime bodhisattva great being Dharmodgata. Do not inflict such injuries on yourself! I also will go with you that place where the sublime, bodhisattva great being Dharmodgata is. Together with you, I also will cultivate the roots of virtuous action in order to attain such attributes!’ {Va.247}
“Thereupon Śakra, mighty lord of the gods, caused the body of the brahmin boy to disappear, and manifested in his own body before the bodhisattva great being Sadāprarudita, saying, ‘Noble son, your commitment is steadfast. Excellent! Excellent! Noble son, formerly too, when the tathāgatas, arhats, completely awakened buddhas of the past practiced the conduct of the bodhisattvas, they searched skillfully for the sake of the perfection of wisdom with such earnestness for the Dharma, and after questioning spiritual mentors, they attained consummate buddhahood in unsurpassed, complete enlightenment. Noble son, I have no need for your heart, blood, bones, or marrow. I came here to test you. Noble son, you [F.364.a] may ask for whatever boon I can give!’
“Sadāprarudita answered Śakra, ‘Śakra, give me the unsurpassed attributes of the buddhas!’
“Śakra replied, ‘Noble son, that is not something within my own domain—it is only within the domain of the lord buddhas. So you should ask for another boon. Choose another boon!’
“The bodhisattva Sadāprarudita said, ‘Lord of the gods, you should not worry! In order to make my own body whole again, the tathāgatas, arhats, completely awakened buddhas will consecrate my own declaration of truth, uttered without deceit and with higher aspiration, through which they will prophesy my attaining of unsurpassed, complete enlightenment. Lord of the gods, through that truth and these words of truth may my body become as it was before!’ Then, in an instant, in a moment, in a second, through the power of the buddhas and the purity of this higher aspiration, the body of the bodhisattva great being Sadāprarudita became as it had been before. Then Śakra, mighty lord of the gods, was deflated. Unable to offer the bodhisattva great being Sadāprarudita any response apart from that, he disappeared from that very place.
“Then the merchant’s daughter said to the bodhisattva great being Sadāprarudita, ‘Come here, noble sir. Let us go into my house. I shall ask my parents for our riches and give them to you, so that you may, out of desire for the Dharma, worship the perfection of wisdom, and [F.364.b] serve the sublime bodhisattva great being Dharmodgata.’ The bodhisattva great being Sadāprarudita and the merchant’s daughter then went together to her house. The merchant’s daughter went inside and said to her parents, ‘Mother and father, please give me bountiful riches. Please give me much gold, silver, jewels, gems, clothing, flowers, incense, perfume, garlands, unguents, powders, religious robes, parasols, victory banners, ribbons, and particular sorts of cymbals. Together with these five hundred maidens you gave me as servants, will you permit me to go with the bodhisattva great being Sadāprarudita to worship the perfection of wisdom and to serve the sublime bodhisattva great being Dharmodgata? When he has explained the Dharma to us, we will attain the inconceivable attributes of the buddhas.’
“The girl’s parents then asked her, ‘Who is this bodhisattva great being Sadāprarudita? Where is he right now?’
“The girl replied, ‘This noble son is standing at the door of our house. Through his higher aspiration, this noble son has set out for unsurpassed, complete enlightenment. That is to say, he is seeking the Dharma in order to liberate all beings from the inestimable sufferings of cyclic existence. {Va.248} So he sought to sell his own body [F.365.a] in order to serve the perfection of wisdom and the sublime bodhisattva great being Dharmodgata, but could not find a buyer for his body. He then became sorrowful, distressed, introspective, and dejected and stood there weeping. Śakra, mighty lord of the gods, then emanated as a brahmin boy and in order to test him, said, “Noble son, why do you stand here weeping, sorrowful, distressed, introspective, and dejected?” and he replied, “I want to sell my own body but there is no one to buy it.” Śakra, transformed into the body of that boy, then said, “Noble son, why do you want to sell your body?” and Sadāprarudita replied, “So as to worship the perfection of wisdom and serve the sublime bodhisattva great being Dharmodgata. I am depending on the attributes of the buddhas.” Śakra, transformed into the form of that boy, then said, “Noble son, I do not need a man, but I am making a sacrifice, so for that I need a human heart, blood, bones, and marrow.” Then that noble son, without discouragement, said, “I will donate them!” Holding a sharp weapon, he pierced his own shoulder and made the blood flow. He cut his thigh open, extracted the flesh, and then went toward a wall in order to break his bones, thinking to donate his bones and marrow. But from the roof of the house I saw him bleeding and thought, “What is that man doing, harming himself in this way?” I approached and asked him, [F.365.b] “Noble sir, why are you drawing your own blood?” Then that noble son replied to me, “I am donating my blood, heart, bones, and marrow to this brahmin boy. If you ask why, I am poor and have no other wealth at all.” I then asked him, “What would you do with that wealth?” and he replied, “I must worship the perfection of wisdom, and out of desire for the Dharma, I must serve the sublime bodhisattva great being Dharmodgata.” So I asked him, “What sort of enlightened attributes would you seek as a result of this? What are the details of those enlightened attributes?” And he replied, “He will reveal to me the qualities of the buddhas and the inconceivable enlightened attributes of the buddhas. From him I will obtain such unassailable and inestimable attributes of the tathāgatas. I will attain them.” With elation and great joy I heard about those inconceivable attributes of the buddhas, and thought to myself, “It is wonderful that this noble son can undertake such austerities. If this noble son would sacrifice his own body out of desire for the Dharma, why should we not worship this Dharma? Why should we not make aspiration prayers to reach such states? We have an abundance of resources.” Then I said to this noble son, “Noble sir, do not inflict such injury on yourself! I shall ask my parents for much wealth and give it to you. With that you should serve the perfection of wisdom and the sublime bodhisattva great being Dharmodgata. [F.366.a] I too shall go together with you to the place where the sublime bodhisattva great being Dharmodgata resides. I too shall worship that noble sir and I too shall perfect the attributes of the buddhas, such as you have described, up to and including unsurpassed all-aspect omniscience.” Therefore, mother and father, grant me an abundance of wealth! Will you permit me to make offerings, along with this noble son, to the sublime bodhisattva great being Dharmodgata?’ {Va.249} [B78]
“Then the parents of that girl replied, ‘Daughter, the story of this noble son that you have related is one of great hardship. These attributes for which this noble son would experience such hardship in order to bring happiness to all beings are the most distinguished in all world systems, utterly inconceivable. Therefore, we permit you to go. Let us accompany you too to see and worship that sublime bodhisattva great being Dharmodgata!’
“Thereupon the girl replied to her parents who wished to go to worship and venerate the bodhisattva great being Dharmodgata, ‘I would not obstruct anyone from virtuous actions.’
“Then the merchant’s daughter, accompanied by her parents, furnished with five hundred carriages and also furnished with those five hundred maidens, brought a variety of flowers, a variety of clothing, [F.366.b] incense, perfume, garlands, unguents, powders, religious robes, parasols, victory banners, and ribbons, and she brought golden flowers and silver flowers. She brought a variety of jewels, gold, gems, pearls, beryl, conch, crystal, and coral, and she brought an abundance of food, delicacies, and drinks. She rode in one carriage together with the bodhisattva great being Sadāprarudita, with an entourage comprising those five hundred maidens, who rode in their five hundred carriages, and they set out in the vanguard, toward the east, accompanied by a huge retinue.
“Finally, after some time, the bodhisattva great being Sadāprarudita saw the city of Gandhavati from a distance, constructed of the seven precious materials, beautiful and magnificent to behold, twelve yojanas in length and twelve yojanas in breadth. It was surrounded by seven perimeter walls fashioned of the seven precious materials, with seven arches, and surrounded by seven moats and seven rows of palm trees, prosperous, flourishing, secure, happy, and joyful, with a large population, with five hundred roadside stalls, as if drawn in a painting, with bridges offering access to vehicles and pedestrians. At the center of the crossroads he also saw, seated upon the throne of the Dharma, the bodhisattva great being Dharmodgata, who was teaching the Dharma, surrounded by an assembly of many hundred thousands, facing toward him. The moment he saw him he was filled with bliss, such as that which a monk with one-pointed absorption acquires when absorbed in the first meditative concentration. [F.367.a]
“Seeing him, he thought, ‘It would not be appropriate for me to approach the sublime bodhisattva great being Dharmodgata riding in a carriage.’ He dismounted, and the five hundred maidens headed by the merchant’s daughter also dismounted from their carriages. Then the bodhisattva great being Sadāprarudita, accompanied by the merchant’s daughter and her five hundred maidens, went forward, holding their inestimable ornaments, and approached the place where the bodhisattva great being Dharmodgata was seated.
“On that occasion the bodhisattva great being Dharmodgata had created, for the purpose of teaching the perfection of wisdom, a tower, made of the seven precious materials, adorned with red sandalwood, bedecked with strings of pearls, and in the four corners of the tower luminous gemstones were placed to perform the function of lamps. {Va.250} Four silver censers were suspended in the air, and in them burned incense of pure black eaglewood, as an offering to the perfection of wisdom. Within that tower a [teaching] throne was positioned, made of the seven precious materials, and on it was placed a casket with four gemstones. Inside that, the Perfection of Wisdom was kept, inscribed in molten blue beryl on gold tablets. The tower was also adorned with garlands of various flowers and suspended silk hangings.
“The bodhisattva great being Sadāprarudita and the merchant’s daughter with her five hundred maidens looked upon that tower, adorned with inestimable ornaments, and they saw many thousands of gods. [F.367.b] Śakra, mighty lord of the golds, was also present, sprinkling, strewing, and showering down over that tower divine coral flowers, divine sandalwood powder, divine gold powder, and divine silver powder, and they heard the sound of divine musical instruments. The bodhisattva great being Sadāprarudita then asked Śakra, mighty lord of the golds, ‘Lord of the gods, why are you, together with many thousands of gods, sprinkling, strewing, and showering down over this tower fashioned of gemstones, coral flowers, sandalwood powders and so forth, and why do the gods play music in the air?’
“Śakra, mighty lord of the gods replied to the bodhisattva great being Sadāprarudita, ‘Noble son, do you not know? This is the Perfection of Wisdom, the dear mother of bodhisattva great beings, the progenitor, the matrix giving birth to them. When they have trained in it, bodhisattva great beings will acquire the perfection of all enlightened attributes, all the qualities of the buddhas, and all-aspect omniscience.’
“The bodhisattva great being Sadāprarudita replied to Śakra, mighty lord of the gods, ‘Kauśika, where is this Perfection of Wisdom, the dear mother of bodhisattva great beings, the progenitor, and matrix giving birth to them?’
“Śakra replied, ‘The bodhisattva great being Dharmodgata has placed it inside the tower, inscribed in molten beryl on gold tablets, [F.368.a] and sealed it with seven seals. We cannot show it to you.’
“Thereupon the bodhisattva great being Sadāprarudita and the merchant’s daughter, with her five hundred maidens, gathered together and they made offerings to the Perfection of Wisdom with the flowers, garlands, clothing, jewels, incense, perfume, unguents, powders, religious robes, parasols, victory banners, ribbons, and the gold and silver flowers that they had brought along, and among these, they deposited some as an offering to the bodhisattva great being Dharmodgata. Then, after first presenting these offerings of flowers, incense, perfume, garlands, unguents, powders, clothing, parasols, victory banners, ribbons, and diverse musical instruments to the perfection of wisdom, the bodhisattva great being Sadāprarudita approached the place where the bodhisattva great being Dharmodgata was seated. Going there, he sprinkled, scattered, and showered the bodhisattva great being Dharmodgata with flowers, incense, perfume, garlands, unguents, powders, clothing, parasols, victory banners, ribbons, sandalwood powders, and gold and silver flowers, in order to worship the Dharma.
“Those flowers formed a floral tower above [the head of] the bodhisattva great being Dharmodgata. The diversely colored gold and silver flowers {Va.251} also formed a celestial palace in the sky. [F.368.b] The religious robes, clothing, and jewels formed, as it were, a cloud of diverse precious materials in the air. Seeing such miraculous powers of the bodhisattva great being Dharmodgata, the bodhisattva great being Sadāprarudita and the merchant’s daughter, with her five hundred maidens, thought, ‘How miraculous, how powerful, how resplendent, and how wonderful is this bodhisattva great being Dharmodgata! Since this noble son emanates such miraculous abilities when he practices the conduct of a bodhisattva, how much more will he do so when he has attained manifest buddhahood in unsurpassed, complete enlightenment!’ Thereupon, in the merchant’s daughter with her five hundred maidens there arose an empathetic joy and respect for the bodhisattva great being Dharmodgata. They all set their minds on unsurpassed, complete enlightenment, and made the following aspiration prayers: ‘Through this root of virtue, may we in the future become tathāgatas, arhats, completely awakened buddhas. Also, when we practice the conduct of a bodhisattva, may we acquire these same attributes that the bodhisattva great being Dharmodgata has acquired! May we revere the perfection of wisdom, just as this sublime bodhisattva great being Dharmodgata reveres the perfection of wisdom! May we reveal it to many living beings, just as this bodhisattva great being Dharmodgata reveals it to many beings! [F.369.a] May we possess and perfect skill in means with regard to the perfection of wisdom, just as this bodhisattva great being Dharmodgata possesses and perfects skill in means!’
“Then the bodhisattva great being Sadāprarudita and the merchant’s daughter with her five hundred maidens, after they had presented their offerings to the perfection of wisdom, paid their respects to the bodhisattva great being Dharmodgata, and prostrated their heads at his feet. With reverence and service, they stood to one side with their palms together. Having stood to one side, the bodhisattva great being Sadāprarudita said to the bodhisattva great being Dharmodgata, ‘Noble son, when I was searching for the perfection of wisdom, in the wilderness I heard a voice and journeyed to the east. On the way, I had the thought, “I did not ask that voice how far I should go. I did not ask it from whom I should hear and obtain the perfection of wisdom.” So I became distressed and sorrowful. After passing seven days in that place, wondering why I had not asked that voice how far I should go and from whom I should hear the perfection of wisdom, I did not pay attention even to food and drink, or anything except my sorrow thinking about the perfection of wisdom. [F.369.b] Then in front of me an image of the Tathāgata appeared and said to me, “Noble son, five hundred yojanas from here, there is a city called Gandhavati. Go there and you will see the bodhisattva great being Dharmodgata explaining the perfection of wisdom.” Then, just as that image of the Tathāgata advised, I journeyed toward the east, and saw from afar that you were explaining the sublime Dharma. Immediately after seeing that vision, I acquired a bliss like that of a monk absorbed in the first meditative concentration. I was filled with joy and bliss, and without moving from that very spot, I heard you explaining the perfection of wisdom. After hearing that, many hundreds of gateways of meditative stability arose. {Va.252} When I stood there, also the tathāgatas inspired me from the ten directions, saying, “Noble son, these meditative stabilities have emerged from the perfection of wisdom. Excellent! Excellent! Established in it, we, too, perfected the attributes of the buddhas!” Then after teaching me most excellently, these tathāgatas disappeared. I arose from that meditative stability and thought, “From where did these tathāgatas come, and where have they gone?” Then I had the further thought, “The sublime bodhisattva great being Dharmodgata has cultivated the roots of virtuous action, having undertaken duties on behalf of the conquerors of the past. [F.370.a] Since he has trained in the skill in means associated with the perfection of wisdom, he will show me from where these tathāgatas came, and where these tathāgatas went.” Therefore, noble son, I ask you from where these tathāgatas came, and where these tathāgatas have gone. Teach me, noble son, so that we may know from where these tathāgatas came, and where they have gone, and so that we may behold the tathāgatas!’ ”
This completes the seventy-fourth chapter, “Sadāprarudita,” from “The Perfection of Wisdom in Twenty-Five Thousand Lines.” {Va.253}
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
Primary Sources 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]. 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).
Secondary References in English and Other Languages
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Bongard-Levin, G.M., and Shin’ichirō Hori. “A Fragment of the Larger Prajñāpāramitā from Central Asia.” Journal of the International Association of Buddhist Studies 19, no. 1 (1996): 19-60.
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Burchardi, Anne, trans. The Teaching on the Great Compassion of the Tathāgata (Tathāgatamahākaruṇānirdeśa, Toh 147). 84000: Translating the Words of the Buddha, 2020.
Brunnhölzl, Karl. Gone Beyond: The Prajñāpāramitā Sūtras, The Ornament of Clear Realization, and its Commentaries in the Tibetan Kagyü Tradition. 2 vols. Ithaca: Snow Lion, 2010 and 2011.
Chimpa, Lama and Alaka Chattopadhyaya, trans. Tāranātha’s History of Buddhism in India. Atlantic Highlands: Humanities Press, 1980.
Choong, Yoke Meei. Zum Problem der Leerheit (śūnyatā) in der Prajñāpāramitā. Frankfurt: Europäische Hochschulschriften, Reihe 27, Bd. 97, 2006, pp. 109–33.
Conze, Edward (1962). The Gilgit Manuscript of the Aṣṭādaśasāhasrikā-prajñāpāramitā: Chapters 50 to 55 corresponding to the 5th Abhisamaya. SOR 26. Rome: ISMEO, 1962.
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Dharmachakra Translation Committee, trans. (2013). The Play in Full (Lalitavistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.
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Dorje, Gyurme, trans., (1987). “The Guhyagarbhatantra and its XIVth Century Tibetan Commentary Phyogs bcu mun sel.” 3 vols. PhD diss. University of London, School of Oriental and African Studies, 1987.
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Dudjom Rinpoche. The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. 2 vols. Translated by Gyurme Dorje with Matthew Kapstein. Boston: Wisdom Publications, 1991.
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