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ཤེར་ཕྱིན་ཁྲི་བརྒྱད་སྟོང་པ།

The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 9: Causal Signs

Aṣṭādaśasāhasrikāprajñāpāramitā

འཕགས་པ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ཁྲི་བརྒྱད་སྟོང་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

’phags pa shes rab kyi pha rol tu phyin pa khri brgyad stong pa zhes bya ba theg pa chen po’i mdo

The Noble Mahāyāna Sūtra “The Perfection of Wisdom in Eighteen Thousand Lines”

Āryāṣṭādaśasāhasrikāprajñāpāramitānāmamahāyānasūtra

Toh 10

Degé Kangyur, vol. 29 (shes phyin, ka), folios 1.a–300.a; vol. 30 (shes phyin, kha), folios 1.a–304.a; vol. 31 (shes phyin, ga), folios 1.a–206.a

Translated by Gareth Sparham
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2022
Current version v 1.0.13 (2022)
Generated by 84000 Reading Room v2.17.7

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.

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Summary

s.1

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.

s.2

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.

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Acknowledgements

ac.1

This sūtra was translated by Gareth Sparham under the patronage and supervision of 84000: Translating the Words of the Buddha.

The Translator’s Acknowledgments

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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

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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.

Introduction

i.1

In the introduction to his translation of The Transcendent Perfection of Wisdom in Ten Thousand Lines,1 Gyurme Dorje has given a clear account of the Tibetan tradition’s explanation (1) of the origin of the Perfection of Wisdom in the words of the Buddha on Gṛdhrakūṭa Hill in Rājagṛha some 2,500 years ago, (2) of the way the Perfection of Wisdom became extant in our world through the efforts of Nāgārjuna, and (3) of the Perfection of Wisdom’s place in the vast corpus of the Buddha’s words as “the middle turning of the wheel of the Dharma.” He has also given a brief account of the conclusions arrived at by the Western research tradition, which suggest that the Perfection of Wisdom may have originated in the south of the Indian subcontinent, perhaps the Andhra region, but more likely first began circulating in the far northwest of the Indian subcontinent. A prophecy in the text translated into English here provides some support for this conclusion. In chapter 39 the Buddha says to Śāriputra, “with the passing away of the Tathāgata this perfection of wisdom will circulate in the southern region,” and “from the country Vartani [the east] this deep perfection of wisdom will circulate into the northern region.” A comparison of early fragments of a Perfection of Wisdom in the Gāndhārī language, written in Kharoṣṭhī script and dated ca. 75 ᴄᴇ, with an early translation of a Perfection of Wisdom text into Chinese by Lokakṣema in the middle of the second century ᴄᴇ has led the Western research tradition to the tentative conclusion that the Perfection of Wisdom first circulated in written form in the northwest of the Indian subcontinent some 2,000 years ago.

About the Perfection of Wisdom Manuscripts

The Title: Eighteen Thousand

The Structure of the Eighteen Thousand

I. Introduction

II. Brief Exegesis

III. Intermediate Exegesis

IV. Detailed Exegesis

V. Summaries

What Does the Eighteen Thousand Say?

SUMMARY OF THE CHAPTERS

Chapter 1

Chapter 2 Chapters 3–5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10 Chapters 11–13

Chapter 14 Chapters 15–16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21 Chapters 22–24

Chapter 25 Chapters 26–30

Chapters 31–32

Chapter 33

Chapter 34

Chapter 35

Chapter 36

Chapter 37 Chapters 38–39

Chapters 40–41

Chapter 42

Chapter 43

Chapter 44

Chapter 45

Chapter 46

Chapter 47

Chapter 48 Chapters 49–50

Chapter 51

Chapter 52

Chapter 53

Chapter 54

Chapter 55

Chapter 56

Chapter 57

Chapter 58

Chapter 59

Chapter 60 Chapters 61–62

Chapter 63 Chapters 64–72

Chapter 73

Chapter 74

Chapter 75

Chapter 76

Chapter 77

Chapter 78

Chapter 79

Chapter 80

Chapter 81

Chapter 82

Chapter 83

Chapter 84 Chapters 85–86

Chapter 87

The Translation

The Noble Mahāyāna Sūtra

The Perfection of Wisdom in Eighteen Thousand Lines

Chapter 1: Introduction

[V29] [F.1.b] [B1]

1.1

We prostrate to all the buddhas and bodhisattvas.

1.2

Thus did I hear at one time. The Lord dwelt at Rājagṛha on Gṛdhrakūṭa Hill together with a great community of monks, numbering14 five thousand monks, all worthy ones with the exception of one single person‍—that is, venerable Ānanda‍—with outflows dried up, without afflictions, fully controlled, with their minds well freed and their wisdom well freed, thoroughbreds, great bull elephants, with their work done, their task accomplished, with their burden laid down, with their own goal accomplished, with the fetters that bound them to existence broken, with their hearts well freed by perfect understanding, in perfect15 control of their whole mind; [F.2.a] with nuns numbering five hundred‍—Yaśodharā, Mahāprajāpatī, and so on‍—and with a great many laymen and laywomen, all of them with a vision of the Dharma; and with an unbounded, infinite number of bodhisattva great beings, all of whom had acquired the dhāraṇīs, were dwellers in emptiness, their range the signless, and who had not fashioned any wishes, had acquired forbearance for the sameness of all dharmas, had acquired the dhāraṇī of nonattachment, with imperishable clairvoyant knowledges, and with speech worth listening to; who were not hypocrites, not fawners, without thoughts of reputation and gain; who were Dharma teachers without thought of compensation, with perfect forbearance for the deep dharmas, who had obtained the fearlessnesses, and who had transcended all the works of Māra, who had cut the continuum of karmic obscuration, were skillful in expounding the analysis of investigations into phenomena, with the prayer that is a vow made during an asaṃkhyeya of eons really fully carried out, with smiling countenances, forward in addressing others, without a frown on their faces, skillful in communicating with others in chanted verse, without feelings of depression, without losing the confidence giving a readiness to speak, and endowed with fearlessness when surpassing endless assemblies; who were skilled in going forth during an ananta of one hundred million eons, understanding phenomena to be like an illusion, a mirage, a reflection of the moon in water, a dream, an echo, an apparition, a reflection in the mirror, and a magical creation; who were skillful in comprehending the thoughts, conduct, and beliefs of all beings and subtle knowledge, [F.2.b] with unobstructed thoughts, and endowed with extreme patience; who were skilled in causing entry into reality just as it is, having appropriated all the endless arrays of the buddhafields through prayer and setting out, with the meditative stabilization recollecting buddhas in an infinite number of world systems constantly and always activated; who were skillful in soliciting innumerable buddhas; who were skillful in eliminating the various views, propensities, obsessions, and defilements; and who were skillful in accomplishing a hundred thousand feats through meditative concentration. That is, he was together with the bodhisattva great beings Bhadrapāla, Ratnākara, Ratnagarbha,16 Ratnadatta, Susārthavaha, Varuṇadeva, Guhyagupta, Indradatta, Uttaramatin, Viśeṣamatin, Vardhamānamatin, Anantamati, Amoghadarśin, Anāvaraṇamatin, Susaṃprasthita, Suvikrāntavikrāmin, Anantavīrya, Nityodyukta, Nityaprayukta, Anikṣiptadhura, Sūryagarbha, Anupamamatin, and Avalokiteśvara, Mahāsthāmaprāpta, Mañjuśrī Kumārabhūta, Mārabalapramardin, Vajramatin, Ratnamudrāhasta, Nityotkṣiptahasta, Mahākaruṇācinta, Mahāvyūha, Vyūharāja, and Merukūṭa, the bodhisattva great being Maitreya, and many hundreds of thousands of one hundred million billion other bodhisattvas as well.

The Perfection of Wisdom in Eighteen Thousand Lines Chapter 9: Causal Signs

Toh 10

The Perfection of Wisdom in Eighteen Thousand Lines
Chapter 9: Causal Signs