The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 42: Revealing the World
Toh 10
Degé Kangyur, vol. 29 (shes phyin, khri brgyad, ka), folios 1.a–300.a; vol. 30 (shes phyin, khri brgyad, kha), folios 1.a–304.a; vol. 31 (shes phyin, khri brgyad, ga), folios 1.a–206.a
- Jinamitra
- Surendrabodhi
- Yeshé Dé
![84000 logo](https://cached-fe.84000.co/imgs/logo.png)
Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2022
Current version v 1.0.27 (2024)
Generated by 84000 Reading Room v2.21.1
84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.
![Logo for the license](https://i.creativecommons.org/l/by-nc-nd/2.0/88x31.png)
This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.
Table of Contents
Summary
The Perfection of Wisdom in Eighteen Thousand Lines is one version of the Long Perfection of Wisdom sūtras that developed in South and South-Central Asia in tandem with the Eight Thousand version, probably during the first five hundred years of the Common Era. It contains many of the passages in the oldest extant Long Perfection of Wisdom text (the Gilgit manuscript in Sanskrit), and is similar in structure to the other versions of the Long Perfection of Wisdom sūtras (the One Hundred Thousand and Twenty-Five Thousand) in Tibetan in the Kangyur. While setting forth the sacred fundamental doctrines of Buddhist practice with veneration, it simultaneously exhorts the reader to reject them as an object of attachment, its recurring message being that all dharmas without exception lack any intrinsic nature.
The sūtra can be divided loosely into three parts: an introductory section that sets the scene, a long central section, and three concluding chapters that consist of two important summaries of the long central section. The first of these (chapter 84) is in verse and also circulates as a separate work called The Verse Summary of the Jewel Qualities (Toh 13). The second summary is in the form of the story of Sadāprarudita and his guru Dharmodgata (chapters 85 and 86), after which the text concludes with the Buddha entrusting the work to his close companion Ānanda.
Acknowledgements
This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Translator’s Acknowledgments
This is a good occasion to remember and thank my friend Nicholas Ribush, who first gave me a copy of Edward Conze’s translation of The Perfection of Wisdom in Eight Thousand Lines in 1973. I also thank the Tibetan teachers and students at the Riklam Lobdra in Dharamshala, India, where I began to study the Perfection of Wisdom, for their kindness and patience; Jeffrey Hopkins and Elizabeth Napper, who steered me in the direction of the Perfection of Wisdom and have been very kind to me over the years; and Ashok Aklujkar and others at the University of British Columbia in Canada, who taught me Sanskrit and Indian culture while I was writing my dissertation on Haribhadra’s Perfection of Wisdom commentary. I thank the hermits in the hills above Riklam Lobdra and the many Tibetan scholars and practitioners who encouraged me while I continued working on the Perfection of Wisdom after I graduated from the University of British Columbia. I thank all those who continued to support me as a monk and scholar after the violent death of my friend and mentor toward the end of the millennium. I thank those at the University of Michigan and then at the University of California (Berkeley), particularly Donald Lopez and Jacob Dalton, who enabled me to complete the set of four volumes of translations from Sanskrit of the Perfection of Wisdom commentaries by Haribhadra and Āryavimuktisena and four volumes of the fourteenth-century Tibetan commentary on the Perfection of Wisdom by Tsongkhapa. I thank Gene Smith, who introduced me to 84000. I thank everyone at 84000: Dzongsar Khyentse Rinpoche and the sponsors; the scholars, translators, editors, and technicians; and all the other indispensable people whose work has made this translation of The Perfection of Wisdom in Eighteen Thousand Lines and its accompanying commentary possible.
Around me everything I see would be part of a perfect road if I had better driving skills.Where I was born, where everything is made of concrete, it too is a perfect place.Everyone I have been with, everyone who is near me now, and even those I have forgotten—there is no one who has not helped me.So, I bow to everyone and to the world and ask for patience, and, as a boon, a smile.
Acknowledgment of Sponsors
We gratefully acknowledge the generous sponsorship of Matthew Yizhen Kong, Steven Ye Kong and family; An Zhang, Hannah Zhang, Lucas Zhang, Aiden Zhang, Jinglan Chi, Jingcan Chi, Jinghui Chi and family, Hong Zhang and family; Mao Guirong, Zhang Yikun, Chi Linlin; and Joseph Tse, Patricia Tse and family. Their support has helped make the work on this translation possible.
The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 42: Revealing the World
“To illustrate, Subhūti, there might be [F.128.b] five, or ten, or twenty, or thirty, or forty, or fifty, or a hundred, or a thousand, or a hundred thousand sons of a certain woman and all of them would make an effort,509 thinking, ‘What can we do so that our mother who gave birth to us, gave us the bodies we have and gave us life, does not fall sick; what can we do so that our mother is not in danger; what can we do so that our mother lives for a long time; what can we do so that our mother is not physically uncomfortable?’ Serving their mother with the finest service, protecting her with the finest protection, those sons think, ‘She must not face danger to her life or grow physically weak; or be attacked by mosquitos, black flies, or poisonous crawling creatures; or suffer from cold or heat, hunger or thirst.’ Thus, those sons attend on their mother with all the requirements for happiness; thus they serve their mother, thinking, ‘She reveals this world to us.’
“Similarly, Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas constantly and always watch over this deep perfection of wisdom with their buddha eye. And why? Because this deep perfection of wisdom gives birth to all the buddhadharmas; it causes the light of knowledge to shine. Also, those buddhas standing in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River constantly and always watch over this deep perfection of wisdom with their buddha eye. And why? Because this deep perfection of wisdom gives birth to the tathāgatas and perfectly reveals the knowledge of a knower of all. Therefore, those tathāgatas constantly and always watch over this deep perfection of wisdom with their buddha eye. And why? Because the perfection of concentration, [F.129.a] perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving of the tathāgatas issues forth from her; also inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature of the tathāgatas issues forth from her; also the four applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths issue forth from her; also the gateways to liberation, ten powers, four fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha issue forth from her; up to also the knowledge of all aspects of all buddhas issues forth from her; and also stream enterers, once-returners, non-returners, worthy ones, buddhas, and tathāgatas, worthy ones, perfectly complete buddhas issue forth from her.
“Subhūti, it is also thanks to this deep perfection of wisdom that all those tathāgatas, worthy ones, perfectly complete buddhas, whoever they are, who have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete awakening have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete awakening.
“Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas also constantly and always look out with their buddha eye for all those sons of a good family and daughters of a good family who have set out in the Great Vehicle and are writing out, reading aloud, clearly articulating, and properly paying attention to this deep [F.129.b] perfection of wisdom. Subhūti, the tathāgatas, worthy ones, perfect complete buddhas also constantly and always guard, protect, and keep safe those bodhisattva great beings, and sons of a good family and daughters of a good family so that one way or the other they will not abandon unsurpassed, perfect, complete awakening.”
Subhūti said, “Lord, you have said, ‘The perfection of wisdom gives birth to the tathāgatas, worthy ones, perfectly complete buddhas and reveals this world.’ How, then, does the perfection of wisdom give birth to those bodhisattva great beings and buddhas, and how, Lord, does the perfection of wisdom reveal this world? How, Lord, is a tathāgata born from the perfection of wisdom, and what is this world of which the Tathāgata has spoken?”
“Subhūti,” replied the Lord, “this deep perfection of wisdom gives birth to a tathāgata’s ten powers, four fearlessnesses, four detailed and thorough knowledges, great love, great compassion, eighteen distinct attributes of a buddha, and knowledge of all aspects, and it is on account of those, Subhūti, that a tathāgata comes to be known as a tathāgata. Therefore, Subhūti, this deep perfection of wisdom gives birth to the tathāgatas.”
“Subhūti, the Tathāgata has said that the five aggregates are the world,” replied the Lord. [F.130.a]
“Lord, how does the perfection of wisdom reveal the five aggregates?” asked Subhūti.
“Subhūti,” replied the Lord, “the perfection of wisdom does not reveal those five aggregates as being destroyed, nor does it reveal them as being really destroyed.510 It does not reveal them as being produced. It does not reveal them as defilement. It does not reveal them as purification. It does not reveal them as increasing. It does not reveal them as declining. It does not reveal past, future, or present dharmas. And why? Because emptiness does not mean being destroyed, nor does it mean being really destroyed; because signlessness…, and wishlessness is not being destroyed, nor is it being really destroyed; because not occasioning anything…, not being produced…, not stopping…, being nonexistent…, and having no intrinsic nature is not being destroyed, nor is it being really destroyed. It is thus, Subhūti, that this deep perfection of wisdom is said to reveal the world.
“Subhūti, the tathāgatas know the infinite, countless thought activities of beings without measure, and know them thanks to the perfection of wisdom, but still, Subhūti, in this deep perfection of wisdom a being and the designation of a being are not apprehended. Form and the designation of form are not apprehended; feeling…, perception…, volitional factors…, and consciousness and the designation of consciousness are not apprehended. The eyes, eye consciousness, and eye contact are not apprehended, and the designation of eye contact is not apprehended; the ears and a sound … ; a nose and a smell … ; a tongue and a taste … ; a body and a feeling … ; and a thinking mind, dharmas, thinking-mind consciousness, and thinking-mind contact are not apprehended, and the designation of thinking-mind contact is not apprehended. The perfections…, the thirty-seven dharmas [F.130.b] on the side of awakening…, the gateways to liberation…, the powers…, the fearlessnesses…, the detailed and thorough knowledges…, up to the distinct attributes of a buddha…, up to the knowledge of all aspects is not apprehended, and the designation of the knowledge of all aspects is not apprehended. It is thus, Subhūti, that this deep perfection of wisdom reveals the world to the tathāgatas.
“And why? Because, Subhūti, if even this very perfection of wisdom does not exist and is not apprehended in this deep perfection of wisdom, how could form, feeling, perception, and volitional factors ever be apprehended; how could consciousness ever be apprehended; up to how could the knowledge of all aspects ever be apprehended?
“Furthermore, Subhūti, the tathāgatas know for what they are the collected thoughts and distracted thoughts of as many beings designated with the designation being as there are, be they material or immaterial, with perception or without perception, or with neither perception nor nonperception, who are in this world or in other vast world systems in the ten directions. And why, Subhūti, do the tathāgatas know for what they are those collected thoughts and distracted thoughts of those beings? Subhūti, the tathāgatas know those collected thoughts and distracted thoughts of those beings for what they are through the true nature of dharmas.”
“Lord, what is this true nature of dharmas such that the tathāgatas know for what they are those collected thoughts and distracted thoughts of those beings?” asked Subhūti.
“Subhūti,” replied the Lord, “it is that true nature of dharmas in which even the very true nature of dharmas is not apprehended, let alone collected thoughts [F.131.a] or distracted thoughts. So, Subhūti, the tathāgatas know for what they are those collected thoughts and distracted thoughts of those beings through that true nature of dharmas.
“Furthermore, Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas know those collected thoughts and distracted thoughts of those beings for what they are, as inexhaustible. And how, Subhūti, do they know collected thoughts and distracted thoughts for what they are, as inexhaustible? Subhūti, here the tathāgatas know those minds of those beings for what they are, as free from greed, as cessation, and as abandonment. It is thus, Subhūti, that the tathāgatas, worthy ones, perfectly complete buddhas know those collected thoughts and distracted thoughts of those beings for what they are, as isolated.
“Furthermore, Subhūti, the tathāgatas know a greedy thought of those beings for what it is, a greedy thought. They know a mind free from greed for what it is, a mind free from greed. Similarly, they know a mind with hate and free from hate, and one with confusion and free from confusion.”
“Lord,” asked Subhūti, “how do the tathāgatas, worthy ones, perfectly complete buddhas know a greedy thought of those beings for what it is, a greedy thought; know a mind free from greed for what it is, a mind free from greed; [F.131.b] and similarly, know, for what it is, a mind with hate and free from hate, and one with confusion and free from confusion?”
“Subhūti,” replied the Lord, “a mind that is greedy is not as it really is. And why? Because, Subhūti, if even mind and mental factor dharmas are not apprehended as they really are, what need is there to say more about those with greed and free from greed, or with hate and free from hate, or with confusion and free from confusion? … . And, Subhūti, a mind with confusion is not as it really is. And why? Because, Subhūti, if even mind and mental factor dharmas are not apprehended as they really are, what need is there to say more about a mind free from confusion? It is thus, Subhūti, that the tathāgatas, thanks to the perfection of wisdom, know a greedy mind for what it is, a greedy mind; and similarly knows, for what it is, a mind free from greed…, a mind with hate and free from hate…, and one with confusion…, and one free from confusion for what it is, a mind free from confusion.
“Subhūti, how do the tathāgatas know a mind of beings free from greed for what it is, a mind free from greed? Subhūti, a mind that has greediness is not a mind that is free from greediness. And why? Because, Subhūti, two thoughts do not meet together. Therefore, Subhūti, a mind that is free from greediness is not a greedy mind. Similarly, a mind that is free from hatred [F.132.a] is not a mind with hate … . And a mind that is free from a confused state is not a mind with confusion. And why? Because, Subhūti, two thoughts do not come together. Therefore, Subhūti, the tathāgatas know a mind of those beings free from confusion for what it is, a mind free from confusion.
“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know an inclusive thought of other beings or other persons for what it is, an inclusive thought. Subhūti, how do the tathāgatas know an inclusive thought of other beings or other persons for what it is, an inclusive thought? Subhūti, here the tathāgatas know that a thought of other beings or other persons is not inclusive, that a thought is not constricted, that a thought does not increase, that a thought is not reduced, that a thought does not come, and that a thought does not go. And why? Subhuti, it is because no intrinsic nature is apprehended which might make it inclusive, up to come and go. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know an inclusive thought of other beings or other persons for what it is, an inclusive thought.
“Furthermore, Subhūti, thanks to this deep perfection of wisdom [F.132.b] the tathāgatas know a great thought of other beings or other persons for what it is, a thought that has become great. Furthermore, Subhūti, how do the tathāgatas, thanks to this deep perfection of wisdom, know a thought of other beings or other persons for what it is, a thought that has become great? Subhūti, here the tathāgatas do not view the intrinsic nature of a thought of other beings or other persons as coming, going, being stationary, being produced, stopping, or as lasting and then changing into something else. And why? Subhuti, it is because an intrinsic nature that comes or goes, or arises or stops, or lasts or lasts and then changes into something else does not exist. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know a thought of other beings or other persons for what it is, a thought that has become great.
“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know an immeasurable thought of other beings or other persons for what it is, an immeasurable thought. Furthermore, Subhūti, how do the tathāgatas, thanks to this deep perfection of wisdom, know an immeasurable thought of other beings or other persons for what it is, an immeasurable thought? Subhūti, here the tathāgatas view that thought of other beings or other persons as not there, as not not there, as not fixed, and as not not fixed. And why? Subhūti, it is because streams of thought are without outflows511 and immeasurable, because a foundation on which they might persist does not exist. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know an immeasurable thought of other beings [F.133.a] or other persons for what it is, an immeasurable thought.
“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know a thought of other beings or other persons that does not show itself for what it is, a thought that does not show itself. Subhūti, how do the tathāgatas know a thought of other beings or other persons that does not show itself for what it is, a thought that does not show itself? Subhūti, here, because it is empty of its own mark, the tathāgatas, thanks to this deep perfection of wisdom, view that thought of other beings or other persons as without a mark and separated from an intrinsic nature. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know that thought of other beings or other persons that does not show itself for what it is, a thought that does not show itself.
“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know an invisible thought of other beings or other persons for what it is, an invisible thought. Subhūti, how do the tathāgatas, thanks to this deep perfection of wisdom, know an invisible thought of other beings or other persons for what it is, an invisible thought? Subhūti, here, those thoughts of others are not even visible to the five eyes of a tathāgata; therefore, Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas, thanks to this deep perfection of wisdom, know an invisible thought of other beings or other persons for what it is, an invisible thought.
“Furthermore, Subhūti, [F.133.b] thanks to this deep perfection of wisdom the tathāgatas know the thoughts of other beings or other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded for what they are,512 thoughts that have moved excessively, are freed from movement, have moved to abridge, or are expanded. Subhūti, how do the tathāgatas, thanks to this deep perfection of wisdom, know the thoughts of other beings or other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded for what they are, thoughts that have moved excessively, are freed from movement, have moved to abridge, or are expanded? Subhūti, here, the tathāgatas, thanks to this deep perfection of wisdom, know those thoughts of other beings or other persons as follows. When the thoughts of beings who have moved excessively, are freed from movement, have moved to abridge, or are expanded arise, whichever of them arises they all arise based on form, or based on feeling, or based on perception, or based on volitional factors, or based on consciousness. Therefore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know the thoughts of other beings or other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded for what they are.
“ ‘Just this statement—“the soul and the world are permanent”—is true, the others are false’ [F.134.a] refers to form. ‘Just this statement—“the soul and the world are impermanent … both permanent and impermanent … neither permanent nor impermanent”—is true, the others are false’ refers to form. Connect this in the same way also with feeling, perception, and volitional factors. ‘Just this statement—“the soul and the world are permanent”—is true, the others are false’ refers to consciousness. ‘Just this statement—“the soul and the world are impermanent … both permanent and impermanent … neither permanent nor impermanent”—is true, the others are false’ refers to consciousness.
“Similarly, ‘Just this statement—“the soul and the world are finite”—is true, the others are false’ refers to form. ‘Just this statement—“the soul and the world are not finite … both finite and not finite … neither finite nor not finite”—is true, the others are false’ refers to form. Connect this in the same way also with feeling, perception, and volitional factors. ‘Just this statement—“the soul and the world are finite”—is true, the others are false’ refers to consciousness. ‘Just this statement—“the soul and the world are not finite … both finite and not finite … neither finite nor not finite”—is true, the others are false’ refers to consciousness.
“ ‘Just this statement—“the soul and the world continue to exist after death”—is true, the others are false’ refers to form. ‘Just this statement—“the soul and the world do not continue to exist after death … both continue to exist and do not continue to exist … neither continue to exist nor not continue to exist”—is true, the others are false’ refers to form. Connect this in the same way also with feeling, perception, and volitional factors. ‘Just this statement—“the soul and the world continue to exist after death”—is true, the others are false’ refers to consciousness. ‘Just this statement—“the soul and the world do not continue to exist after death … both [F.134.b] continue to exist and do not continue to exist … neither continue to exist nor not continue to exist”—is true, the others are false’ refers to consciousness.
“ ‘Just this statement—“the living being is the body … the living being is one thing and the body is another”—is true, the others are false’ refers to form. Connect this in the same way also with feeling, perception, and volitional factors. ‘Just this statement—“the living being is the body … the living being is one thing and the body is another”—is true, the others are false’ refers to consciousness. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know the thoughts of other beings or other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded for what they are.
“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know form. How do they know form? They know it just as they know suchness without distortion, without conceptualization, without a causal sign, without effort, without thought construction, and without apprehending anything. Similarly, they know feeling…, perception…, volitional factors…, and consciousness. How do they know consciousness? They know it just as they know suchness without distortion, without conceptualization, without a causal sign, without effort, without thought construction, and without apprehending anything. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know the thoughts of other beings and other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded for what they are.
“Therefore, Subhūti, [F.135.a] the suchness of the thoughts of other beings or other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded is the suchness of the aggregates, constituents, and sense fields. The suchness of the aggregates, constituents, and sense fields is the suchness of all dharmas. The suchness of all dharmas is the suchness of the six perfections. The suchness of the six perfections is the suchness of the thirty-seven dharmas on the side of awakening. The suchness of the thirty-seven dharmas on the side of awakening is the suchness of the emptinesses. The suchness of the emptinesses is the suchness of the eight gateways to liberation. The suchness of the eight gateways to liberation is the suchness of the nine serial absorptions. The suchness of the nine serial absorptions is the suchness of the ten tathāgata powers. The suchness of the ten tathāgata powers is the suchness of the fearlessnesses. The suchness of the fearlessnesses is the suchness of the detailed and thorough knowledges. The suchness of the detailed and thorough knowledges is the suchness of love and compassion. The suchness of love and compassion is the suchness of the eighteen distinct attributes of a buddha. The suchness of the eighteen distinct attributes of a buddha is the suchness of the knowledge of all aspects. The suchness of the knowledge of all aspects is the suchness of wholesome and unwholesome dharmas. The suchness of wholesome and unwholesome dharmas is the suchness of dharmas that are ordinary and extraordinary, are with outflows and without outflows, [F.135.b] are basic immorality and not basic immorality, are with afflictions and without afflictions, are defilement and purification, and are compounded and uncompounded. The suchness of dharmas that are compounded and uncompounded is the suchness of past, future, and present dharmas. The suchness of past, future, and present dharmas is the suchness of a stream enterer. The suchness of a stream enterer is the suchness of the result of stream enterer, and similarly, the suchness of a once-returner, a non-returner, a worthy one, and a pratyekabuddha. The suchness of a pratyekabuddha is the suchness of a pratyekabuddha’s awakening. The suchness of a pratyekabuddha’s awakening is the suchness of unsurpassed, perfect, complete awakening. The suchness of unsurpassed, perfect, complete awakening is the suchness of a tathāgata. The suchness of a tathāgata is the suchness of all beings. Therefore, Subhūti, the suchness of a tathāgata and the suchness of all beings is a single suchness, an unbroken suchness, and that unbroken suchness is not extinguished, and since it is not extinguished it is nondual.
“Subhūti, the tathāgatas have fully awakened to this suchness of all dharmas thanks to this perfection of wisdom. Subhūti, this perfection of wisdom gives birth to the tathāgatas. Similarly, Subhūti, this perfection of wisdom reveals the world. Therefore, Subhūti, the tathāgatas, worthy ones, perfectly [F.136.a] complete buddhas comprehend the suchness of all dharmas, comprehend the unmistaken suchness, and the unaltered suchness that is the suchness on account of which they are called a tathāgata, worthy one, perfectly complete buddha.”
Subhūti said, “Lord, this—namely, the perfection of wisdom, the suchness of all dharmas, unmistaken suchness, and unaltered suchness—is deep. Lord, this suchness has made the awakening of the lord buddhas clear. Lord, who with the exception of bodhisattvas irreversible from awakening, persons who have a perfect view, and worthy ones whose outflows have dried up believes this? Lord, these dharmas are deep. The Tathāgata has revealed them having fully awakened.”
“It is because suchness is not extinguished, Subhūti,” said the Lord. “And why is it not extinguished? Suchness is not extinguished because all dharmas are not extinguished. Subhūti, this—namely, the suchness of all dharmas—the Tathāgata has explained having fully awakened to unsurpassed, perfect, complete awakening.”
This was the forty-second chapter, “Revealing the World,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
Colophon
The Noble Perfection of Wisdom in Eighteen Thousand Lines is completed. It has been translated, proofed, and prepared for publication by the Indian preceptors Jinamitra, Surendrabodhi, Yeshé Dé, and so on.1130
Abbreviations
AAV | Āryavimuktisena (’phags pa rnam grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (Āryapañcaviṃśatisāhasrikāprajñā-pāramitopadeśaśāstrābhisamayālaṃkārakārikāvārttika). |
---|---|
AAVN | Āryavimuktisena. Abhisamayālamkāravrtti (mistakenly titled Abhisamayālaṅkāravyākhyā). Nepal German Manuscript Preservation Project A 37/9, National Archives Kathmandu Accession Number 5/55. The numbers follow the page numbering of Sparham’s undated, unpublished transliteration of the part of the manuscript not included in Pensa 1967. |
Abhisamayālaṃkāra | shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba tshig le’ur byas pa (Abhisamayālaṃkāra-nāma-prajñāpāramitopadeśaśāstrakārikā) [The Ornament for the Clear Realizations]. Numbering of the verses as in the Unrai Wogihara edition: Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. |
Amano | Amano, Koei H. Abhisamayālaṃkāra-kārikā-śāstra-vivṛti. |
Aṣṭa | Aṣṭasāhasrikāprajñāpāramitā. Page numbers are Wogihara (1973) that includes the edition of Mitra (1888). |
Buddhaśrī | shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñāpāramitāsaṃcayagāthāpañjikā). |
Bṭ1 | Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [Bṛhaṭṭīkā]. |
Bṭ3 | Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśa-sāhasrikāprajñāpāramitābṭhaṭṭīkā) [Bṛhaṭṭīkā]. English translation in Sparham 2022. |
C | Choné (co ne) Kangyur and Tengyur. |
D | Degé (sde dge) Kangyur and Tengyur. |
Edg | Buddhist Hybrid Sanskrit Dictionary. |
Eight Thousand | Conze, Edward. The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. |
GRETIL | Göttingen Register of Electronic Texts in Indian Languages. |
Ghoṣa | Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. |
Gilgit | Gilgit Buddhist Manuscripts. |
GilgitC | Edward Conze, ed. and trans. The Gilgit Manuscript of the Aṣṭādaśasāhasrikāprajñāpāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya. |
Gyurme (khri pa) | Gyurme Dorje. The Transcendent Perfection of Wisdom in Ten Thousand Lines. |
H | Lhasa (zhol) Kangyur and Tengyur. |
K | Peking (Kangxi) Kangyur and Tengyur. |
LC | Lokesh Candra. Tibetan Sanskrit Dictionary. |
LSPW | Conze, Edward. The Large Sutra on Perfection Wisdom (Conze 1984). |
MDPL | Conze, Edward. Materials for a Dictionary of the Prajñāpāramitā Literature. |
MQ | Conze, Edward and Shotaro Iida. “Maitreya’s Questions” in the Prajñāpāramitā. |
MW | Monier-Williams, M. A. A Sanskrit–English dictionary etymologically and philologically arranged with special reference to cognate Indo-European languages. |
Mppś | Lamotte, Étienne. Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). |
Mppś English | Gelongma Karma Migme Chodron. The Treatise on the Great Virtue of Wisdom of Nāgārjuna. |
Mvy | Mahāvyutpatti (bye brag tu rtogs par byed pa chen po). |
N | Narthang (snar thang) Kangyur and Tengyur. |
NAK | National Archives Kathmandu. |
NGMPP | Nepal German Manuscript Preservation Project. |
PSP | Pañcaviṃśatisāhasrikā Prajñāpāramitā. |
RecA | Skt and Tib editions of Recension A in Yuyama 1976. |
RecAs | Sanskrit Recension A in Yuyama 1976. |
RecAt | Tibetan Recension A in Yuyama 1976. |
S | Stok Palace (stog pho brang bris ma) Kangyur. |
Skt | Sanskrit. |
Subodhinī | Attributed to Haribhadra. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratnaguṇasaṃcayagāthā-pañjikānāma) [“Easy Pañjikā”]. |
Thempangma | bka’ ’gyur rgyal rtse’i them spang ma. |
Tib | Tibetan. |
Toh | Tōhoku Imperial University A Complete Catalogue of the Tibetan Buddhist Canons (bkaḥ-ḥgyur and bstan-ḥgyur). |
Wogihara | Unrai Wogihara. Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. |
Z | Zacchetti, Stefano. In Praise of the Light. |
brgyad stong pa | shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭasāhasrikāprajñāpāramitā) [Eight Thousand]. |
khri brgyad stong pa | shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭādaśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Eighteen Thousand Lines]. |
khri pa | shes rab kyi pha rol tu phyin pa khri pa (Daśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Ten Thousand Lines, Toh 11]. |
le’u brgyad ma | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [Haribhadra’s “Eight Chapters”]. Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib vol. letter, followed by the folio and line number. |
nyi khri | shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. |
rgyan snang | Haribhadra. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭasāhasrikāprajñāpāramitā-vyākhyānābhisamayālaṃkārālokā) [Illumination of the Abhisamayālaṃkāra]. |
ŚsPK | Śatasāhasrikāprajñaparamitā. |
ŚsPN3 | Śatasāhasrikāprajñaparamitā NGMPP A 115/3, NAK Accession Number 3/632. Numbering of the scanned pages. |
ŚsPN4 | Śatasāhasrikāprajñaparamitā NGMPP B 91/3, NAK Accession Number 3/633. Numbering of the scanned pages. |
ŚsPN4/2 | Śatasāhasrikāprajñaparamitā NGMPP B 91/3, NAK Accession Number 3/633 (part two). Numbering of the scanned pages. |
’bum | shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Citations are from the 1976–79 Karmapae chodhey gyalwae sungrab partun khang edition, first the Tib letter in italics of the vol., followed by the folio and line number. |
Bibliography
Primary Sources
shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭādaśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Eighteen Thousand Lines]. Toh 10, Degé Kangyur vols. 30–31 (shes phyin, khri brgyad, ka–ga), folios ka.1.b–ga.206.a.
shes rab kyi pha rol tu phyin pa khri brgyad stong pa. 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), 2006–9, vol. 29, pp. 19–513.
shes rab kyi pha rol tu phyin pa khri brgyad stong pa. Stok Palace Kangyur vols. 45–47 (khri brgyad, ka–ga), folios ka.1.b–ga.392.a.
shes rab kyi pha rol tu phyin pa brgyad stong pa (Aṣṭasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Eight Thousand Lines]. Toh 12, Degé Kangyur vol. 33 (shes phyin, brgyad stong pa, ka), folios 1.b–286.a.
shes phyin khri pa (Daśasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Ten Thousand Lines]. Toh 11, Degé Kangyur vol. 31 (shes phyin, ga), folios 1.b–91.a; vol. 32 (shes phyin, nga), folios 92.b–397.a. English translation in Padmakara Translation Group 2018.
shes rab kyi pha rol tu phyin pa rdo rje bcod pa (Vajracchedikā) [The Diamond Sūtra]. Toh 16, Degé Kangyur vol. 34 (sher phyin, rna tshogs, ka), folios 121.a–132.b.
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), folios ka.1.b–a.395.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, Degé Kangyur vols. 26–28 (shes phyin, nyi khri, ka–a), folios ka.1.b–ga.381.a. English translation in Padmakara Translation Group 2023.
shes rab kyi pha rol tu phyin pa sdud pa tshigs su bcad pa (Prajñāpāramitāratnaguṇasaṃcayagāthā) [The Verse Summary of the Jewel Qualities]. In shes rab kyi pha rol tu phyin pa khri brgyad stong pa (Aṣṭādaśasāhasrikāprajñāpāramitā) Toh 10, Degé Kangyur vol. 31 (shes phyin, khri brgyad, ga), folios 163.a–181.b. Also Toh 13, Degé Kangyur vol. 34 (shes rab sna tshogs pa, ka), folios 1.b–19.b.
Pañcaviṃśatisāhasrikā Prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. GRETIL edition input by Klaus Wille (Göttingen), 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).
Aṣṭasāhasrikāprajñāpāramitā [The Perfection of Wisdom in Eight Thousand Lines]. Ed. Wogihara (1973) incorporating Mitra (1888).
Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstra [The Ornament for the Clear Realizations]. Ed. Wogihara (1973).
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.
Secondary References
Sūtras
rgya cher rol pa (Lalitavistara) [The Play in Full]. Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b; Lhasa Kangyur 96, vol. 48 (mdo sde, kha), folios 1.b–352.a. English translation in Dharmachakra Translation Committee 2013.
dam pa’i chos dran pa nye bar gzhag pa (Saddharmasmṛtyupasthāna). Toh 287, Degé Kangyur, vols. 68–71 (mdo sde, ya–sha), folios ya.82.a–sha.229.b. English translation in Dharmachakra Translation Committee 2020a.
dam pa’i chos pad ma dkar po (Saddharmapuṇḍarika) [The White Lotus of the Good Dharma]. Toh 113, Degé Kangyur vol. 51 (mdo sde, ja), folios 1.b–180.b. English translation in Roberts 2018.
de bzhin gshegs pa’i snying rje chen po nges par bstan pa (Tathāgatamahākaruṇānirdeśa) [Great Compassion of the Tathāgata Sūtra] [Dhāraṇīśvararāja]. Toh 147, Degé Kangyur vol. 57 (mdo sde, pa), folios 142.a–242.b; Lhasa Kangyur vol. 57 (mdo sde, da), folios 153.b–319.a. English translation in Burchardi 2020.
de bzhin gshegs pa’i snying po (Tathāgatagarbha) [Tathāgatagarbha Sūtra]. Toh 258, Dege Kangyur vol. 66 (mdo sde, za), folios 245.b–259.b; Lhasa Kangyur 260, vol. 67 (mdo sde, zha), folios 1.b–24.a.
de bzhin gshegs pa’i gsang ba bsam gyis mi khyab pa’i bstan pa (Tathāgatācintyaguhyakanirdeśa) [Explanation of the Inconceivable Secrets of the Tathāgatas]. Toh 47, Degé Kangyur vol. 39 (dkon brtsegs, ka), folios 100.a–203.a; Lhasa Kangyur vol. 35 (dkon brtsegs, ka), folios 151.a–313.b. English translation in Fiordalis, David. and Dharmachakra Translation Committee 2023.
dri ma med par grags pas bstan pa (Vimalakīrtinirdeśa) [The Teaching of Vimalakīrti]. Toh 176, Degé Kangyur vol. 60 (mdo sde, ma), folios 175.a–239.b. English translation in Thurman 2017.
mdo chen po stong pa nyid ces bya ba (Śūnyatānāmamahāśūtra) [Śūnyatā Sūtra]. Toh 290, Degé Kangyur vol. 71 (mdo sde, sha), folios 250.a–253.b; Lhasa Kangyur 293, vol. 71 (mdo sde, ra), folios 476.b–482.a.
chos bcu pa (Daśadharmaka) [The Ten Dharmas Sūtra]. Toh 53, Degé Kangyur vol. 40 (dkon brtsegs, kha), folios 164.a–184.b.
tshangs pa’i dra ba (Brahmajāla) [Brahma’s Net Sūtra]. Toh 352, Degé Kangyur vol. 76 (mdo sde, aH), folios 70.b–86.a; Lhasa Kangyur 360, vol. 76 (mdo sde, a), folios 111.a–135.b.
byang chub sems dpa’i sde snod (Bodhisattvapiṭaka) [Bodhisattva Piṭaka Sūtra]. Toh 56, Degé Kangyur vols. 40–41 (dkon brtsegs, kha–ga), folios kha.255.b–ga.205.b; Lhasa Kangyur 56, vol. 37 (dkon brtsegs, ga), folios 1.b–380.b. English translation in Norwegian Institute of Palaeography and Historical Philology 2023.
za ma tog bkod pa (Kāraṇḍavyūha). Toh 116, Degé Kangyur, vol. 51 (mdo sde, pa), folios 200.a–247.b. English translation in Roberts 2013.
lang kar gshegs pa (Laṅkāvatāra) [The Descent to Laṅkā Sūtra]. Toh 107, Degé Kangyur vol. 49 (mdo sde, ca), folios 56.a–191.b.
blo gros rgya mtshos zhus pa (Sāgaramatiparipṛcchā) [The Questions of Sāgaramati. Toh 152, Degé Kangyur vol. 58 (mdo sde, pha), folios 1.b–115.b; Lhasa Kangyur 153, vol. 58 (mdo sde, na), folios 1.b–180.a. English translation in Dharmachakra Translation Committee 2020b.
blo gros mi zad pas bstan pa (Akṣayamatinirdeśa) [The Teaching of Akṣayamati]. Toh 175, Degé Kangyur vol. 60 (mdo sde, ma), folios 79.a–174.b; Lhasa Kangyur 176, vol. 60 (mdo sde, pha), folios 122.b–270.b. English translation in Braarvig and Welsh 2020.
shes rab snying po (Prajñāpāramitāhṛdaya). Toh 21, Degé Kangyur vol. 34 (sher phyin, ka), folios 144.b–146.a; Toh 531, Degé Kangyur vol. 88 (rgyud, na), folios 94.b–95.b. English translation in Dharmachakra Translation Committee 2022.
sa bcu pa’i mdo (Daśabhūmikasūtra) [The Ten Levels Sūtra]. Lhasa Kangyur 94, vol. 43 (phal chen, ga), folios 67.a–234.b. English translation in Roberts 2021.
sangs rgyas phal po che zhes bya ba shin tu rgyas pa chen po (Buddhāvataṃsakanāmamahāvaipūlya) [Avataṃsaka Sūtra]. Toh 44, Degé Kangyur vols. 35–36 (phal chen, ka–a); Lhasa Kangyur 94, vols. 41–46 (phal chen, ka–cha).
lha mo dpal ’phreng gi seng ge’i sgra (Śrīmālādevīsiṃhanāda) [The Lion’s Roar of the Goddess Śrīmālā]. Toh 92, Degé Kangyur vol. 44 (dkon brtsegs, cha), folios 255.a–277.b.
Indic Commentaries
Abhayākaragupta. thub pa’i dgongs pa’i rgyan (Munimatālaṃkāra) [“Thought of the Sage”]. Toh 3903, Degé Tengyur vol. 211 (dbu ma, a), folios 73.b–293.a.
———. shes rab kyi pha rol tu phyin pa brgyad stong pa’i ’grel pa gnad kyi zla ’od (Āṣṭasāhasrikāprajñāpāramitāvṛttimarmakaumudī) [“Moonlight”]. Toh 3805, Degé Tengyur vol. 90 (shes phyin, da), folios 1.b–228.a.
Anonymous/Daṃṣṭrāsena. shes rab kyi pha rol tu phyin pa ’bum gyi rgya cher ’grel (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [“Detailed Explanation of the One Hundred Thousand”]. Toh 3807, Degé Tengyur vols. 91–92 (shes phyin, na–pa).
Āryavimuktisena. ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (Āryapañcaviṃśatisāhasrikāprajñāpāramitopadeśaśāstrābhisamayālaṃkārakārikāvārttika) [“Āryavimuktisena’s Commentary”]. Toh 3787, Degé Tengyur vol. 80 (shes phyin, ka), folios 14.b–212.a.
Asaṅga. theg pa chen po rgyud bla ma’i bstan bcos rnam par bshad pa (Mahāyānottaratantraśāstravyākhyā) [“Explanation of the Uttaratantra”]. Toh 4025, Degé Tengyur vol. 225 (sems tsam, phi), folios 74.b–129.a.
———. theg pa chen po bsdus pa (Mahāyānasaṃgraha). Toh 4048, Degé Tengyur vol. 236 (sems tsam, ri), folios 1.b–43.a.
———. rnal ’byor spyod pa’i sa (Yogācārabhūmi) [“The Yogācāra Levels”]. Toh 4035–4042, Degé Tengyur vol. 229 (sems tsam, tshi–’i), folios tshi.1.b–’i.68.b.
———. rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa (Bodhisattvabhūmi) [“The Bodhisattva Levels”]. Toh 4037, Degé Tengyur vol. 231 (sems tsam, wi), folios 1.b–213.a.
Asaṅga/Maitreya. theg pa chen po rgyud bla ma’i bstan bcos (Mahāyānottaratantraśāstraratnagotravibhāga) [Uttaratantra]. Toh 4024, Degé Tengyur vol. 225 (sems tsam, phi), folios 54.b–73.a.
Asvabhāva. theg pa chen po bsdus pa’i bshad sbyar (Mahāyānasaṃgrahopanibandhana) [“Explanation of the Mahāyānasaṃgraha”]. Toh 4051 Degé Tengyur vol. 236 (sems tsam, ri), folios 190.b–296.a.
Bhadanta Vimuktisena (btsun pa grol sde). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi tshig le’ur byas pa’i rnam par ’grel pa (*Āryapañcaviṃśatisāhasrikāprajñāpāramitopadeśa-śāstrābhisamayālaṃkārakārikāvārttika) [“Bhadanta’s Commentary”]. Toh 3788, Degé Tengyur vol. 81 (shes phyin, kha), folios 1.b–181.a.
Buddhaśrī. shes rab kyi pha rol tu phyin pa sdud pa’i tshig su byas pa’i dka’ ’grel (Prajñāpāramitāsaṃcayagāthāpañjikā) [“Buddhaśrī’s Explanation of the Jewel Qualities”]. Toh 3798, Degé Tengyur (shes phyin, nya), folios 116.a–189.b.
Daśabalaśrīmitra. ’dus byas ’dus ma byas rnam par nges pa (Saṃskṛtāsaṃskṛtaviniścaya) [“Determination of Compounded and Uncompounded Phenomena”]. Toh 3897, Degé Tengyur (dbu ma, ha), folios 109.a–317.a.
Dharmatrāta. ched du brjod pa’i tshoms (Udānavarga) [“Compilation of Udānas”]. Toh 4099, Degé Tengyur vol. 250 (mngon pa, tu), folios 1.b–45.a; Toh 326, Degé Kangyur vol. 72 (mdo sde, sa), folios 209.a–253.a.
Haribhadra. bcom ldan ’das yon tan rin po che sdud pa’i tshig su byas pa’i dka’ ’grel shes bya ba (Bhagavadratnaguṇasaṃcayagāthā-pañjikānāma/Subodhinī) [“Easy Pañjikā”]. Toh 3792, Degé Tengyur vol. 86 (shes phyin, ja), folios 1.b–78.a.
———. shes rab kyi pha rol tu phyin pa brgyad stong pa’i bshad pa mngon par rtogs pa’i rgyan gyi snang ba (Aṣṭasāhasrikāprajñāpāramitāvyākhyānābhisamayālaṃkārālokā) [“Illumination of the Abhisamayālaṃkāra”]. Toh 3791, Degé Tengyur vol. 85 (shes phyin, cha), folios 1.b–341.a.
———. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba’i ’grel pa (Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstravṛtti) [“Clear Meaning Commentary”]. Toh 3793, Degé Tengyur vol. 86 (shes phyin, ja), folios 78.b–140.a.
———. shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [“Eight Chapters”]. Toh 3790, Degé Tengyur vols. 82–84 (shes phyin, ga–ca), folios ga.1.a–ca.342.a.
Jñānavajra. ’phags pa lang kar gshegs pa zhes bya ba theg pa chen po’i mdo’i ’grel pa de bzhin gshegs pa’i snying po’i rgyan zhes bya ba (Āryalaṅkāvatāranāmamahāyānasūtravṛttitathāgatahṛdayālaṃkāranāma) [“Commentary on the Descent to Laṅkā Sūtra”]. Toh 4019, Degé Tengyur vol. 122 (mdo ’grel, pi), folios 1.b–310.a.
Maitreya. theg pa chen po mdo sde’i rgyan zhes bya ba’i tshig le’ur byas pa (Mahāyānasūtrālaṃkārakārikā) [“Ornament for the Mahāyāna Sūtras”]. Toh 4020, Degé Tengyur vol. 225 (sems tsam, phi), folios 1.b–39.a.
———. dbus dang mtha’ rnam par ’byed pa’i tshig le’ur byas pa (Madhyāntavibhāga) [“Delineation of the Middle and Extremes”]. Toh 4021, Degé Tengyur vol. 225 (sems tsam, phi), folios 40.b–45.a.
———. shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan zhes bya ba tshig le’ur byas pa, sde dge, (Abhisamayālaṃkāranāmaprajñāpāramitopadeśaśāstrakārikā) [The Ornament for the Clear Realizations]. Toh 3786, Degé Tengyur vol. 80 (shes phyin, ka), folios 1.b–13.a.
Mañjuśrīkīrti. ’phags pa chos thams cad kyi rang bzhin mnyam pa nyid rnam par spros pa’i ting nge ’dzin kyi rgyal po zhes bya ba theg pa chen po’i mdo’i ’grel pa grags pa’i phreng ba (Sarvadharmasvabhāvasamatāvipañcitasamādhirājanāmamahāyānasūtraṭīkākīrtimālā) [“Samādhirājasūtra Commentary”]. Toh 3897, Degé Tengyur (mdo ’grel, nyi), folios 1.b–163.b.
Nāgārjuna. dbu ma rtsa ba’i tshig le’ur byas pa shes rab ces bya ba (Prajñānāmamūlamadhyamakakārikā) [“Root Verses on Wisdom”]. Toh 3897, Degé Tengyur vol. 198 (dbu ma, tsa), folios 1.b–19.a.
Prajñāvardhan. ched du brjod pa’i tshoms kyi rnam par ’grel pa (Udānavargavivaraṇa) [“Explanation of the Udānavārga”]. Toh 4100, Degé Tengyur vols. 148–49 (mngon pa, tu–thu), folios tu.45.b–thu.222.a.
Pūrṇavardana. chos mngon par chos kyi ’grel bshad mtshan nyid kyi rjes su ’brang ba (Abhidharmakośaṭīkālakṣaṇānusāriṇī) [“Explanation of the Treasury of Knowledge”]. Toh 4093, Degé Tengyur vols. 144–45 (mngon pa, cu–chu), folios cu.1.b–chu.322.a.
Ratnākaraśānti. mngon par rtogs pa’i rgyan gyi ’grel pa’i tshig le’ur byas pa’i ’grel pa dag ldan (Abhisamayālaṃkārakārikāvṛittiśuddhamatī) [“Purity”]. Toh 3801, Degé Tengyur vol. 88 (shes phyin, ta), folios 76.a–204.a.
———. nam mkha’ dang mnyam pa zhes bya ba’i rgya cher ’grel pa (Khasamānāmaṭīkā) [“Explanation of the Khasamā”]. Toh 1424, Degé Tengyur vol. 21 (rgyud, wa), folios 153.a–171.a.
———. ’phags pa shes rab kyi pha rol tu phyin pa brgyad stong pa’i dka’ ’grel snying po mchog (Āryāṣṭasāhasrikāprajñāpāramitāpañjikāsārottamā) [Sāratamā]. Toh 3803, Degé Tengyur vol. 89 (shes phyin, tha), folios 1.b–230.a.
Sāgaramegha (rgya mtsho sprin). rnal ’byor spyod pa’i sa las byang chub sems dpa’i sa’i rnam par bshad pa (Bodhisattvabhūmivyākhyā) [“Explanation of the Bodhisattva Levels”]. Toh 4047, Degé Tengyur vol. 235 (sems tsam, yi), folios 1.b–338.a.
Śrījagattalanivāsin. bcom ldan ’das ma’i man ngag gi rjes su brang ba zhes bya ba’i rnam par bshad pa (Bhagavatyāmnāyānusāriṇīnāmavyākhyā) [“Commentary Following the Tradition”]. Toh 3811, Degé Tengyur vol. 94 (shes phyin, ba), folios 1.b–320.a.
Sthiramati. mdo sde rgyan gyi ’grel bshad (Sūtrālaṃkāravṛttibhāṣya) [“Commentary on the Ornament for the Sūtras”]. Toh 4034, Degé Tengyur vols. 227–28 (sems tsam, ma–tsi).
Vasubandhu. chos mngon pa’i mdzod kyi tshig le’ur byas pa (Abhidharmakośakārikā) [“The Treasury of Knowledge”]. Toh 4089, Degé Tengyur vol. 242 (mngon pa, ku), folios 1.b–25.a.
———. chos mngon pa’i mdzod kyi bshad pa (Abhidharmakośabhāṣya) [“Autocommentary to The Treasury of Knowledge”]. Toh 4090, Degé Tengyur vols. 242–43 (mngon pa, ku–khu), folios ku.26.a–khu.95.a.
———. mdo sde’i rgyan gyi bshad pa (Sūtrālaṃkāravyākhyā) [“Explanation of the Ornament for the Sūtras”]. Toh 4026, Degé Tengyur vol. 225 (sems tsam, phi), folios 129.b–260.a.
———. dbus dang mtha’ rnam par ’byed pa’i ’grel pa (Madhyāntavibhāgabhāṣya) [“Explanation of The Delineation of the Middle and Extremes”]. Toh, 4027, Degé Tengyur vol. 226 (sems tsam, bi), folios 1.b–27.a.
———. ’phags pa bcom ldan ’das ma shes rab kyi pha rol tu phyin pa rdo rje gcod pa’i don bdun gyi rgya cher ’grel pa (Āryabhagavatīprajñāpāramitāvajracchedikāsaptārthaṭīkā) [“Explanation of The Diamond Sūtra”]. Toh 3816, Degé Tengyur vol. 95 (shes phyin, ma), folios 178.a–203.b.
———. ’phags pa blo gros mi zad pas bstan pa rgya cher ’grel pa (Āryākṣayamatinirdeśaṭīkā) [“Long Explanation of The Teaching of Akṣayamati”]. Toh 3994, Degé Tengyur vol. 114 (mdo ’grel, ci), folios 1.b–269.a.
———. ’phags pa sa bcu pa’i rnam par bshad pa (Āryadaśabhūmivyākhyāna) [“Explanation of The Ten Level Sūtra”]. Toh 3993, Degé Tengyur vol. 215 (mdo sde, ngi), folios 103.b–266.a.
———. shes rab kyi pha rol tu phyin pa rdo rje gcod pa bshad pa’i bshad sbyar gyi tshig le’ur byas pa (Vajracchedikāyāḥprajñāpāramitāyā vyākhyānopanibandhanakārikā) [“Verse Explanation of the Diamond Sūtra”]. Lhasa Tengyur 5864, vol. 146 (ngo mtshar bstan bcos, nyo), folios 1.a–5.b.
Vasubandhu/Daṃṣṭrāsena. ’phags pa shes rab kyi pha rol tu phyin pa ’bum dang / nyi khri lnga sgong pa dang / khri brgyad stong pa rgya cher bshad pa (Āryaśatasāhasrikāpañcaviṃśati-sāhasrikāṣṭādaśasāhasrikāprajñāpāramitābṛhaṭṭīkā) [“Long Explanation of the One Hundred, Twenty-Five, and Eighteen Thousand”/“Detailed Explanation of the Three Sūtras”]. Toh 3808, Degé Tengyur vol. 93 (shes phyin, pha), folios 1.b–291.b. English translation in Sparham 2022.
Indigenous Tibetan Works
Ar Changchup Yeshé (ar byang chub ye shes). mngon rtogs rgyan gyi ’grel pa rnam ’byed [“Disentanglement of Haribhadra’s Exposition of Maitreya’s ‘Ornament for the Clear Realizations’]. In ar byang chub ye shes kyi gsung chos skor, bka’ gdams dpe dkon gches btus, vol. 2. Edited by dpal brtsegs bod yig dpe rnying zhib ’jug khang. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006.
Bodong Tsöntru Dorjé (bo dong brtson ’grus rdo rje). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan gyi ’grel bshad shes rab mchog gi rgyan (stod cha) [“Ornament for the Supreme Wisdom”]. ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 11, pp. 22–565.
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/ chos ’byung chen mo [“History of Indian Buddhism”]. In zhol phar khang gsung ’bum, vol. 26 (ya), folios 1.b–212.a.
Chim Namkha Drak (mchims nam mkha’ grags). shes rab kyi pha rol tu phyin pa’i stong phrag brgya pa gzhung gi don rnam par ’byed pa’i bshad pa [“Summary Explanation of the One Hundred Thousand”]. ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 8, pp. 217–468.
Chomden Rikpé Reltri (bcom ldan rigs pa’i ral gri). shes rab kyi pha rol tu phyin pa stong phra brgya pa rgyan gyi me tog [“Flower Ornament for the Clear Realizations”]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, vol. ca.
———. shes rab kyi pha rol tu phyin pa’i ’grel bshad mngon par rtogs pa rgyan gyi me tog [“Flower Ornament for the Clear Realizations”]. gsung ’bum, Kamtrul Sonam Dondrub typeset edition, vol. ga.
Dolpopa (dol po pa shes rab rgyal mtshan). ’phags pa shes rab kyi pha rol tu phyin pa stong phrag nyi su lnga pa’i bshad pa [“Explanation of the Perfection of Wisdom in Twenty-Five Thousand Lines”]. In jo nang kun mkhyen dol po pa shes rab rgyal mtshan gyi gsung ’bum (glog klad ma gsungs ’bum), vol. 6, pp. 1–279. Edited by dpal brtsegs bod yig dpe rnying zhib ’jug khang. Beijing: krung go’i bod rig pa dpe skrun khang, 2011.
———. shes rab kyi pha rol tu phyin pa khri brgyad stong pa’i mchan bu zur du bkod pa (stod cha) [“Notes to the Eight Thousand”]. ’dzam thang gsum ’bum, vol. ma, 5.3–134. BDRC W21208.
Jamsar Shérap Wozer (’jam gsar ba shes rab ’od zer). mngon rtogs rgyan gyi ’grel bshad ’thad pa’i ’od ’bar [“Blaze of What Is Tenable”]. In ’phags yul rgyan drug mchog gnyis kyi zhal lung, vol. 9, pp. 22–458.
Lui Gyaltsen (klu’i rgyal mtshan [byang chub rdzu ’phrul]). ’phags pa dgongs pa nges par ’grel pa’i mdo’i rnam par bshad pa (Āryasaṃdhinirmocanasūtravyākhyāna) [“Explanation of the Saṃdhinirmocana Sūtra”] Toh 4358, Degé Tengyur vol. 205 (sna tshogs, cho, jo), folios 1.b–293.a; 1.b–183.b.
Pema Karpo (kun mkhyen pad ma dkar po). mngon par rtogs pa rgyan gyi ’grel pa rje btsun byams pa’i zhal lung [“Words of Maitreya”]. In Collected Works (gsuṅ-’bum) of Kun-Mkhyen Padma-Dkar-Po, vol. 8, pp. 1–340. Darjeeling: Kargyud Sungrab Nyamso Khang, 1973–74.
Rongtön (rong ston shes bya kun rig). sher phyin stong phrag brgya pa’i rnam ’grel. In gsung ’bum, vol. 4, pp. 380–678. Chengdu: si khron mi rigs dpe skrun khang, 2008. BDRC W1PD83960.
Serdok Shakya Chokten (gser mdog paN chen shAkya mchog ldan). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan ’grel pa dang bcas pa’i snga phyi’i ’brel rnam par btsal zhing / dngos bstan kyi dka’ ba’i gnas la legs par bshad pa’i dpung tshogs rnam par bkod pa / bzhed tshul rba rlabs kyi phreng ba [“Garland of Waves”]. In Complete Works, vol. 11. Thimphu, 1975.
Tsongkhapa (tsong kha pa blo bzang grags pa). shes rab kyi pha rol tu phyin pa’i man ngag gi bstan bcos mngon par rtogs pa’i rgyan ’grel pa dang bcas pa’i rgya cher bshad pa legs bshad gser gyi phreng ba [“Golden Garland of Eloquence: Long Explanation of the Perfection of Wisdom”]. Xining: tsho sngon mi rigs dpe skrun khang, 1986. Page numbers are the same as vols. tsa and tsha in gsung ’bum/ tsong kha pa, vol. 11, pp. 11–519. Xining: mtsho sngon mi rigs dpe skrun khang, 1999. BDRC W20510.
bye brag tu rtogs par byed pa chen po (Mahāvyutpatti). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.
Secondary Literature
Amano, Koei H. Abhisamayālaṃkāra-kārikā-śāstra-vivṛti: Haribhadra’s Commentary on the Abhisamayālaṃkāra-kārikā-śāstra edited for the first time from a Sanskrit Manuscript. Kyoto: Heirakuji Shoten, 2000.
Ānandajyoti Bikkhu. Maps of Ancient Buddhist India. Revised May 2013.
Bailey, D. R. Shackleton. The Śatapañcāśatka of Mātṛceṭa. Cambridge University Press, 1951.
Banerjea, Jitendra Nath. “The ‘Webbed Fingers’ of Buddha.” The Indian Historical Quarterly 6, no. 4 (December 1930): 717–27.
Bernhard, Franz, ed. Udānavārga. Abhandlungen Der Akadamie Der Wissenschaften. Vandenhoek & Ruprecht, 1965.
Bhattacarya, Gouriswar. “Nandipada or Nandyāvarta—The ‘ω -motif.’ ” Berliner Indologische Studien 13/14 (2000): 265–72.
Bodhi, Bikkhu. In the Buddha’s Words. Somerville, MA: Wisdom Publications, 2005.
Braarvig, Jens, ed. and trans. Akṣayamatinirdeśasūtra. Oslo: Solum Forlag, 1993.
Braarvig, Jens, and David Welsh, trans. The Teaching of Akṣayamati (Akṣayamatinirdeśa, Toh 175). 84000: Translating the Words of the Buddha, 2020.
Brough, John. “The Arapacana Syllabary in the Old Lalitavistara.” Bulletin of the School of Oriental and African Studies 40 (1977): 85–95.
Brunnhölzl, Karl (2011a). Prajñāpāramitā, Indian “gzhan stong pas,” and the Beginning of Tibetan gzhan stong. Vienna: Arbeitskreis für Tibetische und Buddhistische Studien, 2011.
———(2011b). Gone Beyond. Ithaca, NY: Snow Lion Publications, 2011.
Bucknell, Roderick S. “The Structure of the Sagātha-Vagga of the Saṃyutta-Nikāya.” Buddhist Studies Review 24, no. 1 (2007): 7–34.
Burchardi, Anne, trans. The Teaching on the Great Compassion of the Tathāgata (Tathāgatamahākaruṇānirdeśa, Toh 147). 84000: Translating the Words of the Buddha, 2020.
Candra, Lokesh. Tibetan Sanskrit Dictionary. Śata-piṭaka Series Indo-Asian Literature 3. International Academy of Indian Culture, 1959–61. Reprint, 2001.
Chimpa, Lama, and Alaka Chattopadhyaya. Tāranātha’s History of Buddhism in India. Delhi: Motilal Banarsidass, 1997.
Chodron, Gelongma Karma Migme (no date). Mahāyānasaṃgraha (La Somme du Grand Véhicule d’Asaṅga) by Étienne Lamotte. Vol. 2, Translation and Commentary. Gampo Abbey, Nova Scotia, n.d. English translation of Lamotte 1938.
———(2001). The Treatise on the Great Virtue of Wisdom of Nāgārjuna. Gampo Abbey, Nova Scotia, 2001. English translation of Lamotte 1949–80.
Conze, Edward, ed. (no date). Ms. Cambridge Add. 1628 (abhisamayālaṃkāra, pañcaviṃśatisāhasrikāprajñāpāramitā) with various additions. Photocopy of typed manuscript.
———(1984). The Large Sutra on Perfection Wisdom. Berkeley: University of California Press, 1975. First paperback printing, 1984.
———(1978). The Prajñāpāramitā Literature. Tokyo: The Reiyukai, 1978.
———(1973a). Materials for a Dictionary of the Prajñāpāramitā Literature. Tokyo: Suzuki Research Foundation, 1973.
———(1973b). The Perfection of Wisdom in Eight Thousand Lines & Its Verse Summary. Bolinas, CA: Four Seasons Foundation, 1973.
———, ed. and trans. (1962). The Gilgit Manuscript of the Aṣṭādaśa-sāhasrikāprajñāpāramitā: Chapters 55 to 70 Corresponding to the 5th Abhisamaya. Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1962.
———, ed. (1954). Abhisamayālaṅkāra. Serie Orientale Roma 6. Rome: Is.M.E.O, 1954.
Conze, Edward, and Shotaro Iida. “ ‘Maitreya’s Questions’ in the Prajñāpāramitā.” In Mélanges d’India a la Mémoire de Louis Renou, 229–42. Paris: Éditions E. de Boccard, 1968.
Critical Pāli Dictionary Online. University of Cologne. Accessed 24 February, 2022.
Das, Sarat Candra. Tibetan–English Dictionary. Calcutta, 1902. Reprint, New Delhi: 1985.
de Jong, J. W. Nāgārjuna, Mūlamadhyamakakārikāḥ. Madras, India: Adyar Library and Research Centre, 1977.
Dharmachakra Translation Committee, trans. (2013). The Play in Full (Lalitavistara, Toh 95). 84000: Translating the Words of the Buddha, 2013.
———, trans. (2020a). The Application of Mindfulness of the Sacred Dharma (Saddharmasmṛtyupasthāna, Toh 287). 84000: Translating the Words of the Buddha, 2020.
———, trans. (2020b). The Questions of Sāgaramati (Sāgaramatiparipṛcchā, Toh 152). 84000: Translating the Words of the Buddha, 2020.
———, trans. (2022). The Heart of the Perfection of Wisdom, the Blessed Mother (Bhagavatīprajñāpāramitāhṛdaya, Toh 21). 84000: Translating the Words of the Buddha, 2022.
Dorje, Gyurme. The Transcendent Perfection of Wisdom in Ten Thousand Lines. 84000: Translating the Words of the Buddha, 2018.
Dutt, Nalinaksha. Pañcaviṃśati-sāhasrikā Prajñā-pāramitā. Calcutta Oriental Series 28. London: Luzac, 1934. Reprint, Delhi: Sri Satguru Publications, 1986.
Edgerton, F. Buddhist Hybrid Sanskrit Dictionary. New Haven: Yale University Press, 1953.
Encyclopaedia Iranica. Accessed 24 February 2022.
Fiordalis, David. and Dharmachakra Translation Committee, trans. The Secrets of the Realized Ones (Toh 47). 84000: Translating the Words of the Buddha, 2023.
Goldstein, Melvyn. A New Tibetan English Dictionary of Modern Tibetan. University of California Press, 2001.
Ghoṣa, Pratāpachandra, ed. Śatasāhasrikā Prajñāpāramitā. Calcutta: Asiatic Society of Bengal, 1902–14.
Griffiths, Paul J. “Omniscience in the Mahāyānasūtrālaṃkāra and Its Commentaries.” Indo-Iranian Journal 33 (1990): 85–120, 1990.
Harrison, Paul. “Vajracchedikā Prajñāpāramitā: A New English Translation of the Sanskrit Text Based on Two Manuscripts from Greater Gandhāra.” In Manuscripts in the Schøyen Collection, edited by Jens Braavig et al. Oslo: Hermes Publishing, 2006. Available at Bibliotheca Polyglotta. University of Oslo. Accessed 24 February 2002.
Harrison, Paul, and Shōgo Watanabe. “Vajracchedikā Prajñāpāramitā.” In Manuscripts in the Schøyen Collection, edited by Jens Braavig et al. Oslo: Hermes Publishing, 2006. Available at Bibliotheca Polyglotta. University of Oslo. Accessed 24 February 2002.
Harvey, P. “The Dynamics of Paritta Chanting in Southern Buddhism.” In Love Divine: Studies in Bhakti and Devotional Mysticism, edited by K. Werner, 53–84. London: Curzon Press, 1993.
Herrmann-Pfandt, Adelheid. Die lHan kar ma : ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Kritische Neuausgabe mit Einleitung und Materialien. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.
Honda, Megumu. “Annotated Translation of the Daśabhūmika-sūtra.” In Studies in South, East, and Central Asia, 115–276. Delhi: International Academy of Indian Culture, 1968.
Ishihama, Yumiko, and Yoichi Fukuda, eds. A New Critical Edition of the Mahāvyutpatti. Studia Tibetica 16. Tokyo: The Toyo Bunko, 1989.
Jaini, P. S. Sāratamā: A Pañjikā on the Abhisamayālaṃkāra by Ācārya Ratnākaraśānti. Tibetan Sanskrit Works Series 18. Patna: Kashi Prasad Jayaswal Research Institute, 1972.
Jäschke, H. A. A Tibetan–English Dictionary. London: 1881. Reprint, Dover Publications, 2003.
Johnston, E. H., ed. (1950). The Ratnagotravibhāga Mahāyānottaratantraśāstra. Patna: Bihar Research Society, 1950.
———(1932). “Vardhamāna and Śrīvasta.” Journal of the Royal Asiatic Society 64, no. 2 (April 1932): 393–98.
Kano, Kazuo, and Xuezhu Li (2014). “Critical Edition and Japanese Translation and Critical Edition of the Saṃskrit text of the Munimatālaṃkāra Chapter 1: Ekayāna Portion (fol. 67v2–70r4); Parallel Passages in the Madhyamakāloka.” The Mikkyo Bunka [Journal of Esoteric Buddhism] 232 (March 2014): 138–103 [7–42].
———(2012). “Annotated Japanese Translation and Critical Edition of the Saṃskrit text of the Munimatālaṃkāra Chapter 1: Opening Portion.” The Mikkyo Bunka [Journal of Esoteric Buddhism] 229 (December 2012): 64–37 [59–86].
Karashima, Seishi. Introduction to Manuscripts in the National Archives of India Facsimile Edition Volume II.1 Mahāyāna Texts: Prajñāpāramitā Texts (1). Edited by Seishi Karashima et al. New Delhi: International Research Institute for Advanced Buddhology, 2016.
Kern, Hendrik (1896). Manual of Indian Buddhism. Grundriss der Indo-Arischen Philologie und Altertumskunde 3.8. Strassburg: Trübner, 1896.
———, trans. (1884). The Saddharma-puṇḍarīka, or Lotus of the True Law. Oxford: Clarendon, 1884. Available at Internet Sacred Text Archive. Accessed 24 February 2022.
Kimura, Takayasu, ed. Pañcaviṃśatisāhasrikā Prajñāpāramitā. GRETIL edition input by Klaus Wille (Göttingen). Tokyo: Sankibo Busshorin, 2007–9 (1-1, 1-2), 1986 (2-3), 1990 (4), 1992 (5), 2006 (6-8).
———, ed. (2009–14). Śatasāhasrikā Prajñāpāramitā. GRETIL edition input by Klaus Wille (Göttingen). Tokyo: Sankibo Busshorin, 2009 (II-1), 2010 (II-2, II-3), 2014 (II-4).
Jaini, P. S. Sāratamā: A Pañjikā on the Abhisamayālaṃkāra by Ācārya Ratnākaraśānti. Tibetan Sanskrit Works 18. Patna: Kashi Prasad Jayaswal Research Institute, 1972.
Lamotte, Étienne. (1938). La Somme du grand véhicule d’Asaṅga. 2 vols. Publications de l’Institute Orientaliste de Louvain, 8. Louvain: Université de Louvain; reprint, 1973.
———(1949–80). Le Traité de la Grande Vertu de Sagesse de Nāgārjuna (Mahāprajñā-pāramitā-śāstra). Vol. I and II: Bibliothèque du Muséon, 18. Louvain: Institut Orientaliste, 1949; reprinted 1967. Vol III, IV and V: Publications de l’Institut Orientaliste de Louvain, 2, 12, and 24. Louvain: Institut Orientaliste, 1970, 1976, and 1980.
la Vallée Poussin, Louis de. L’Abhidharmakośa de Vasubandhu. 6 vols. Brussels: Institut Belge des Hautes Études Chinoises, 1971.
Law, B. C. Historical Geography of Ancient India. Paris: Société Asiatique de Paris, 1954.
Lee, Youngjin, ed. (2017a) Critical Edition of the First Abhisamaya of the Commentary on the Prajñāpāramitā Sūtra in 25,000 Lines by Ārya-Vimuktiṣeṇa, Based on Two Sanskrit Manuscripts Preserved in Nepal and Tibet. Manuscripta Buddhica 3. Napoli: Università Degli Studi di Napoli “L’Orientale,” 2017.
———(2017b) “On Two Sanskrit Manuscripts of Ārya Vimuktiṣeṇa’s Commentary on the Abhisamayālaṅkāra.” In Śrāvakabhūmi and Buddhist Manuscripts, edited by Seongcheol Kim and Jundo Nagashima, 209–33. Tokyo: Nombre, 2017.
———(n.d.). “Traditional Commentaries on the Larger Prajñāpāramitā.” n.d.
Lévi, Sylvain. Mahāyānasūtrālaṃkāra, exposé de la doctrine du grand véhicule selon le système Yogācāra. 2 vols. Paris: Bibliothèque de l’École des Hautes Études, 1907; reprint, vol. 1, Shanghai: 1940.
Malalasekera, G. P. Dictionary of Pāli Proper Names. Vols. 1 and 2. London: John Murray, 1937–38.
Martin, Dan. “Tibetan Vocabulary.” THL Tibetan to English Translation Tool. Version April 14, 2003.
McKay, Alex. Kailas Histories: Renunciate Traditions and the Construction of Himalayan Sacred Geography. Brill’s Tibetan Studies Library 38. Leiden: Brill, 2015.
McKlintock, Sarah. “Omniscience and the Rhetoric of Reason in the Tattvasaṃgraha and the Tattvasaṃgrahapañjikā.” PhD diss., Harvard University, 2002.
Mitra, Rājendralāla. Ashṭasāhasrikā. Calcutta: Baptist Mission Press, 1888.
Monier-Williams, M. A Sanskrit-English Dictionary: Etymologically and Philologically Arranged with special reference to Cognate Indo-European Languages. Oxford: Clarendon Press, 1899.
Nattier, Jan. Once Upon a Future Time: Studies in a Buddhist Prophecy of Decline. Berkeley: Asian Humanities Press, 1999.
Nagao, Gadjin M., ed. Madhyāntavibhāgabhāṣya. Tokyo: Suzuki Research Foundation, 1964.
Nakamura, Hōdō. “Ārya-Vimuktisena’s Abhisamayālaṃkāravṛtti, the Earliest Commentary on the Abhisamayālaṃkāra: A Critical Edition and a Translation of the Chapters Five to Eight with an Introduction and Critical Notes.” PhD diss., Universität Hamburg, 2014.
Ñāṇamoli, Bikkhu, trans. Visuddhimagga (The Path of Purification: Visuddhimagga Bhadantacariya Buddhaghosa). Colombo, Ceylon: R. Semage, 1956; Berkeley: Shambala Publications, 1976.
Nanjio, Bunyiu, ed. Laṅkāvatāra Sūtra. Bibliotheca Otaniensis 1. Kyoto: Otani University Press, 1923.
———. A Catalogue of the Chinese Translation of the Buddhist Tripiṭaka: The Sacred Canon of the Buddhists in China and Japan.. Oxford: Clarendon Press, 1883.
Norwegian Institute of Palaeography and Historical Philology, trans. The Collected Teachings on the Bodhisatva (Toh 56). 84000: Translating the Words of the Buddha, 2023.
Obermiller, E. (1960). Ed. Prajñā-pāramitā-ratna-guṇa-saṃcaya-gāthā. (Bibliotheca Buddhica 29, Leningrad 1937) reprint edition, Indo-Iranian Reprints, ‘s-Gravenhage: Mouton and Co., 1960.
———(1932–33). “The Doctrine of Prajñāpāramitā as Exposed in the Abhisamayālaṃkāra of Maitreya.” Acta Orientalia 9: 1–33.
Padmakara Translation Group, trans. (2018). The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśasāhasrikāprajñāpāramitā, Toh 11). 84000: Translating the Words of the Buddha, 2018.
———, trans. (2023). The Perfection of Wisdom in Twenty-five Thousand Lines (Pañcaviṃśatisāhasrikāprajñāpāramitā, Toh 9). 84000: Translating the Words of the Buddha, 2023.
Pensa, Corrado. L’Abhisamayālamkāravrtti di Ārya-Vimuktisena: primo Abhisamaya; testo e note critiche [a cura di] Corrado Pensa. Rome: Istituto Italiano per il Medio ed Estremo Oriente, 1967.
Pruden, Leo M. Abhidharmakośabhāṣyam. 4 vols. Berkeley: Asian Humanities Press, 1988. English translation of la Vallée Poussin 1971.
Rahder, Johannes. Dasabhumikasutra et Bodhisattvabhumi, publies avec une introduction et des notes. Paris, 1926.
Régamey, Konstanty. Philosophy in the Samadhirajasutra. Delhi: Motilal Banarsidass, 1990.
Rhys Davids, T. W., and C. A. F. Rhy Davids. Dialogues of the Buddha Part II. Oxford: Oxford University Press, 1910.
Roberts, Peter Alan, trans. (2021). The Ten Bhūmis (Daśabhūmika, Toh 44-31). 84000: Translating the Words of the Buddha, 2021.
———(2018). The White Lotus of the Good Dharma (Saddharmapuṇḍarīka, Toh 113). 84000: Translating the Words of the Buddha, 2018.
———(2013). The Basket’s Display (Kāraṇḍavyūha, Toh 116). 84000: Translating the Words of the Buddha, 2013.
Saloman, Richard. “New Evidence for a Gāndhārī Origin of the Arapacana Syllabary.” Journal of the American Oriental Society 110 (April–June 1990): 255–73.
Sánchez, Pedro Manuel Castro. “The Indian Buddhist Dāraṇī: An Introduction to its History, Meanings and Functions.” MA diss, University of Sunderland, 2011.
Schopen, G. “The Manuscript of the Vajracchedikā Found at Gilgit.”
In Studies in the Literature of the Great Vehicle, Three Mahāyāna Buddhist Texts, edited by L. O. Gomez and J. A. Silk, 89–141. Ann Arbor: University of Michigan, 1989.
Seton, Gregory Max. “Defining Wisdom: Ratnākaraśānti’s Sāratamā.” PhD diss., Oxford University, 2015.
Shastri, Swami Dwarikadas, ed. Abhidharmakośa and Bhāṣya of Ācārya Vasubandhu with Sphuṭārtha Commentary of Ācārya Yaśomitra. Bauddha Bharati Series 5. Banaras: Bauddha Bharati, 1970.
Sparham, Gareth (2008–13). Golden Garland of Eloquence: legs bshad gser phreng. 4 vols. Fremont, CA: Jain Publishing Company, 2008–13.
———(2006–11). Abhisamayālaṃkāra with Vṛtti and Ālokā. 4 vols. Fremont, CA: Jain Publication Company, 2006–11.
———, trans. (2022). The Long Explanation of the Noble Perfection of Wisdom in One Hundred Thousand, Twenty-Five Thousand, and Eighteen Thousand Lines (*Āryaśatasāhasrikāpañcaviṃśatisāhasrikāṣṭādaśasāhasrikāprajñāpāramitābṛhaṭṭīkā, Toh 3808). 84000: Translating the Words of the Buddha, 2022.
Stein, R. A. La civilization tibétaine. Paris: Dunod, 1962. English translation by J. E. S. Driver. Tibetan Civilization. Stanford: Stanford University Press, 1972.
Suzuki, D. T. The Lankavatara Sutra. London: George Routledge and Sons, 1932.
Thurman, Robert A. F., trans. The Teaching of Vimalakīrti (Vimalakīrtinirdeśa, Toh 176). 84000: Translating the Words of the Buddha, 2017.
Thurman, Robert et al. The Universal Vehicle Discourse Literature. New York: American Institute of Buddhist Studies, 2004.
Tournadre, N. “The Classical Tibetan Cases.” Himalayan Linguistics 9, no. 2 (2010): 87–125.
Tucci, Giuseppe. Minor Buddhist Texts, Part 1. Serie Orientale Roma 9. Rome: IsMeo, 1956.
Ui, Hakuju et al, eds. A Complete Catalogue of the Tibetan Buddhist Canons (bkaḥ-ḥgyur and bstan-ḥgyur). Sendai: Tōhoku Imperial University, 1934.
Vaidya, P. L., ed. Lalitavistara. Darbhanga: Mithila Institute, 1958.
van der Kuijp, Leonard W. J. “Some Remarks on the Textual Transmission and Text of Bu ston rin chen grub’s Chos ’byung, a Chronicle of Buddhism in India and Tibet.” Revue d’Etudes Tibétaines 25 (April 2013): 115–93.
Vetter, Tilmann. “Compounds in the Prologue of the Pañcaviṃśatisāhasrikā,” Wiener Zeitschrift für die Kunde Südasiens 37 (1993): 45–92.
Vira, Raghu, and Lokesh Chandra. Gilgit Buddhist Manuscripts, vol. 1. Bibliotheca Indo-Buddhica 150. Delhi: Sri Satguru Publications, 1995.
Vogel, J. Indian Serpent Lore or the Nāgas in Hindu Legend and Art. London: Arthur Probsthain, 1926.
Whitney, William Dwight. A Sanskrit Grammar. London: Trübner, 1879.
Wogihara, Unrai, ed. Abhisamayālaṃkārālokā Prajñāpāramitā Vyākhyā: The Work of Haribhadra. Tokyo: The Toyo Bunko, 1932–35. Reprint, Tokyo: Sankibo Buddhist Book Store, 1973.
Yuyama, Akira (1992). “Pañcāśati-, ‘500’ or ‘50’? With Special Reference to the Lotus Sutra.” In The Dating of the Historical Buddha[Die Datierung des Historischen Buddha], edited by Heinz Bechert, 2:208–33. . Göttingen: Vandenhoek & Ruprecht, 1992.
———(1976). Prajñā-pāramitā-ratna-guṇa-saṃcaya-gāthā (Sanskrit Recension A). Cambridge University Press, 1976.
Zacchetti, Stefano (2014). “Mind the Hermeneutical Gap: A Terminological Issue in Kumārajīva’s Version of the Diamond Sutra” In Chinese Buddhism: Past, Present and Future, edited by D Xie, 157–94. N.p.: n.p., 1976.
———(2005). In Praise of the Light. Bibliotheca Philologica et Philosophica Buddhica 8. Tokyo: Soka University, 2005.
Zimmermann, Michael. A Buddha Within: The Tathāgatagarbhasūtra: The Earliest Exposition of the Buddha-Nature Teaching in India. Tokyo: Soka University, 2002. Available from Bibliotheca Polyglotta. Input 2010.
Zhang, Yisun, ed. bod rgya tshig mdzod chen mo. Beijing: mi rigs dpe skrun khang, 2000.