The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 31
Toh 9
Degé Kangyur, vol. 26 (shes phyin, nyi khri, ka), folios 1.b–382.a; vol. 27 (shes phyin, nyi khri, kha), folios 1.b–393.a; and vol. 28 (shes phyin, nyi khri, ga), folios 1.b–381.a
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Table of Contents
Summary
The Perfection of Wisdom in Twenty-Five Thousand Lines is among the most important scriptures underlying both the “vast” and the “profound” approaches to Buddhist thought and practice. Known as the “middle-length” version, being the second longest of the three long Perfection of Wisdom sūtras, it fills three volumes of the Kangyur. Like the two other long sūtras, it records the major teaching on the perfection of wisdom given by the Buddha Śākyamuni on Vulture Peak, detailing all aspects of the path to enlightenment while at the same time emphasizing how bodhisattvas must put them into practice without taking them—or any aspects of enlightenment itself—as having even the slightest true existence.
Acknowledgements
Translation by the Padmakara Translation Group. A complete draft by Gyurme Dorje was first edited by Charles Hastings, then revised and further edited by John Canti. The introduction was written by John Canti. We are grateful for the advice and help received from Gareth Sparham, Greg Seton, and Nathaniel Rich.
This translation is dedicated to the memory of our late colleague, long-time friend, and vajra brother Gyurme Dorje (1950–2020), who worked assiduously on this translation in his final years and into the very last months of his life. We would also like to express our gratitude to his wife, Xiaohong, for the extraordinary support she gave him on so many levels.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of Kris Yao and Xiang-Jen Yao, which helped make the work on this translation possible, is most gratefully acknowledged.
Text Body
Chapter 31
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if these are the stated attributes of those noble sons and noble daughters who have entered upon unsurpassed, complete enlightenment, who practice the six perfections, and who bring beings to maturity and refine435 the buddhafields, then, Blessed Lord, what sorts of obstacles will there be for those noble sons and noble daughters who engage in unsurpassed, complete enlightenment?” {Ki.IV: 35}
“Subhūti,” replied the Blessed One, “if inspired speech arises after a very long lapse of time, then, Subhūti, bodhisattva great beings should know that this is the work of Māra.”
“Blessed Lord, for what reason will inspired speech arise after a very long lapse of time? Why should bodhisattva great beings know that this is the work of Māra?”
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, if they perfect the perfection of wisdom with difficulty, and if they perfect the perfection of meditative concentration, the perfection of perseverance, [F.250.a] the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity with difficulty, for this reason, Subhūti, their inspired speech will arise after an extremely long lapse of time. Bodhisattva great beings should know that this is the work of Māra.
“Moreover, if their inspired speech arises too quickly, bodhisattva great beings should know that this [also] is the work of Māra.”
“Blessed Lord, for what reason will inspired speech arise too quickly? Why should bodhisattva great beings know that this is the work of Māra?”
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, if without skillful means their inspired speech arises too quickly and they give rise to conceits about it, for that reason, Subhūti, their inspired speech arises too quickly and bodhisattva great beings should know this to be the work of Māra.
“Moreover, Subhūti, if they commit this perfection of wisdom to writing436 while yawning, bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if they commit this perfection of wisdom to writing while laughing, bodhisattva great beings should know that this too is the work of Māra. Subhūti, if they commit this perfection of wisdom to writing while sneering at one another, bodhisattva great beings should know that this too is the work of Māra. If they commit this perfection of wisdom to writing with a distracted mind, bodhisattva great beings should know that this too is the work of Māra. [F.250.b] If they commit this perfection of wisdom to writing while being attached to other writings and without understanding the meaning of its words, bodhisattva great beings should know that this too is the work of Māra. {Ki.IV: 36} If they rise from their seats and go away without having relished this [perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if they yawn while conferring its transmission, bodhisattva great beings should know that this too is the work of Māra. If they yawn while disseminating, upholding, reciting, or teaching it, or if they yawn while focusing their attention correctly on it, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, if they laugh at one another while taking up, upholding, reciting, or mastering this [perfection of wisdom], focusing their attention correctly on it, bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if they sneer at one another while taking up, upholding, reciting, or mastering this [perfection of wisdom], focusing their attention correctly on it, bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if with distracted minds they take up, uphold, recite, master, and focus their attention correctly [on this perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if with attachment to other writings they take up, uphold, recite, master, and focus their attention correctly [on this perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra.”
The venerable Subhūti then inquired of the Blessed One, “Blessed Lord, [F.251.a] you said that if they rise from their seats and go away without having relished this [perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra. In that case, Blessed Lord, why would they not have relished it?”
The Blessed One replied, “It is because bodhisattva great beings who have not previously practiced the perfection of wisdom, the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity {Ki.IV: 37} will rise from their seats and go away while this profound perfection of wisdom is being taught, their minds lacking faith, and thinking, ‘We have not been prophesied with regard to this perfection of wisdom!’ Subhūti, bodhisattva great beings should know that this too is the work of Māra.”
“Blessed Lord, why do those who have not been prophesied with regard to this perfection of wisdom rise from their seats and go away?”
“Subhūti,” replied the Blessed One, “bodhisattva great beings who have not entered into the maturity [of the bodhisattvas] are not prophesied to attain unsurpassed, complete enlightenment. If they lack faith, thinking, ‘We do not figure in this perfection of wisdom. Even our names are not mentioned in it!’ then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.”
“Blessed Lord, why are the names of those bodhisattva great beings not mentioned in this profound perfection of wisdom?”
“Subhūti,” replied the Blessed One, “the names of bodhisattva great beings who have not been prophesied are not mentioned. [F.251.b] If they think, ‘Even our names do not figure in this [perfection of wisdom]. Nor does the name of the village, city, or market town where we were born figure in it! We should not listen to the perfection of wisdom! We should depart from this assembly!’ then the more those who have set their minds on enlightenment think they should depart and the more they step away, the more eons of time they will continue to be imprisoned [in cyclic existence], and the more they will have to persevere anew. Having discarded the perfection of wisdom, they will think of mastering those sūtras that do not sustain the wisdom of all-aspect omniscience. In this way, those noble sons and noble daughters who follow the vehicle of the bodhisattvas have abandoned the roots of the tree of all-aspect omniscience, and think of holding on to its branches, leaves, and foliage. Subhūti, bodhisattva great beings should know that this too is the work of Māra.”
“Blessed Lord, what are the sūtras that do not sustain the wisdom of all-aspect omniscience and which they think to master?”
“They are the sūtras associated with the śrāvakas and the pratyekabuddhas,” replied the Blessed One, “those that enjoin the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, and the gateways to liberation—emptiness, signlessness, and wishlessness. Abiding in these, {Ki.IV: 38} noble sons and noble daughters will attain the fruit of entering the stream to nirvāṇa, and they will attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, [F.252.a] and individual enlightenment, but they will not attain unsurpassed, complete enlightenment. Subhūti, these are the sūtras associated with the śrāvakas and the pratyekabuddhas that they will think of mastering after discarding the perfection of wisdom, and in which the wisdom of all-aspect omniscience is not sustained. If you ask why, Subhūti, bodhisattva great beings who have originated from the perfection of wisdom will attain emancipation through mundane and supramundane attributes. Subhūti, bodhisattva great beings who train in the perfection of wisdom will train in mundane and supramundane attributes.
“Subhūti, just as a dog may well spurn food given by its master, and think of looking for a morsel from a servant, in the same way, Subhūti, in the future noble sons and noble daughters who follow the vehicle of the bodhisattvas will discard this profound the perfection of wisdom, which is the root of all the attributes of the buddhas. They will think of relying on sūtras associated with the śrāvakas and the pratyekabuddhas that resemble branches, leaves, and foliage. Subhūti, bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, in the future noble sons and noble daughters who follow the vehicle of the bodhisattvas will discard this profound perfection of wisdom and think of mastering sūtras associated with the śrāvakas and the pratyekabuddhas for the sake of profit and honor. Subhūti, [F.252.b] bodhisattva great beings should know that this too is the work of Māra.
“Subhūti, it is as if some person who wants an elephant, after finding the elephant, were then to think of searching for the tracks of an elephant.437 Subhūti, do you think that this person would be intelligent?”
“No, Blessed Lord!”
“In the same way, Subhūti,” continued the Blessed One, “one should know that those persons who follow the vehicle of the bodhisattvas, who have discarded this profound perfection of wisdom and think of looking for sūtras associated with the śrāvakas and the pratyekabuddhas, are like that. Subhūti, bodhisattva great beings should know that this too is the work of Māra. {Ki.IV: 39}
“Subhūti, it is as if someone wishing to see the great ocean were to think of looking for it in the tracks of a bull, and on seeing the hoofprint of a bull were to wonder whether it is the same size as the great ocean or not. Subhūti, do you think that this person would be intelligent?”
“No, Blessed Lord! No, O Sugata!”
“In the same way, Subhūti,” continued the Blessed One, “one should know that noble sons and noble daughters who follow the vehicle of the bodhisattvas, who, even after finding this profound perfection of wisdom, discard and abandon this profound perfection of wisdom, and think of acquiring and mastering sūtras associated with the śrāvakas and the pratyekabuddhas, are like that. Subhūti, bodhisattva great beings should know that this too is the work of Māra. [F.253.a]
“Subhūti, it is as if a builder438 or a builder’s apprentice wished to build a house the size of [Śakra’s divine] Vaijayanta Palace, and were to think of searching for the celestial palace of the sun and moon and then think of taking his measurements from the celestial palace of the sun and moon. Subhūti, do you think that this person could build a house like that, modeling the dimensions of the Vaijayanta Palace on the dimensions of the celestial palace of the sun and moon?”
“No, Blessed Lord!”
“Subhūti, do you think that this builder or builder’s apprentice would be intelligent?” asked the Blessed One.
“Blessed Lord, that person would be known as a simpleton! He would not be intelligent!”
“In the same way, Subhūti,” continued the Blessed One, “in the future, if there are any noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who, even after hearing and finding this profound perfection of wisdom, were to discard and abandon this profound perfection of wisdom, and think of looking for all-aspect omniscience in sūtras associated with the śrāvakas and the pratyekabuddhas, do you think, Subhūti, that those noble sons or noble daughters who follow the vehicle of the bodhisattvas would be intelligent?”
“No, Blessed Lord! No, O Sugata!”
“Subhūti,” continued the Blessed One, “bodhisattva great beings should know that this too is the work of Māra.
“Subhūti, it is as if someone [F.253.b] wishing to see an imperial monarch were to look upon a regional king, and, thinking him to have a complexion and form similar to that of an imperial monarch, {Ki.IV: 40} were to consider that an imperial monarch would have acquired the marks of complexion and shape to be seen in a regional king, and then say, ‘It seems that the complexion, shape, bearing, and marks of an imperial monarch are similar to those of this earthly ruler.’ Subhūti, do you think that this person would be intelligent?”
“No, Blessed Lord! No, O Sugata!”
“In the same way, Subhūti,” continued the Blessed One, “in the future, if there are any noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who, even after hearing and finding this profound perfection of wisdom, were to discard and abandon this profound perfection of wisdom, and think of looking for all-aspect omniscience in sūtras associated with the śrāvakas and the pratyekabuddhas, do you think, Subhūti, that those noble sons or noble daughters who follow the vehicle of the bodhisattvas would be intelligent?”
“No, Blessed Lord!”
“Subhūti,” continued the Blessed One, “bodhisattva great beings should know that this too is the work of Māra.
“Subhūti, it is as if someone who was extremely hungry, even after finding food with a hundred savors, were to think of looking for food with sixty savors, and, after spurning that food endowed with a hundred savors were to think of eating food with sixty savors. Subhūti, do you think [F.254.a] that this person would be intelligent?”
“No, Blessed Lord!”
“In the same way, Subhūti,” continued the Blessed One, “in the future, if there are any noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who, even after hearing and finding this profound perfection of wisdom, were to discard and abandon this profound perfection of wisdom, and think of looking for all-aspect omniscience in sūtras associated with the śrāvakas and the pratyekabuddhas, do you think, Subhūti, that those noble sons or noble daughters who follow the vehicle of the bodhisattvas would be intelligent?”
“No, Blessed Lord!”
“Subhūti,” continued the Blessed One, “bodhisattva great beings should know that this too is the work of Māra.
“Subhūti, it is as if someone, after finding a priceless precious gem, were to think it comparable to quartz. Subhūti, do you think that this person would be intelligent?”
“No, Blessed Lord!”
“In the same way, Subhūti,” continued the Blessed One, “in the future, if there are any noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who, even after hearing and finding this profound perfection of wisdom, were to discard and abandon this profound perfection of wisdom, and think of looking for all-aspect omniscience in sūtras associated with the śrāvakas and the pratyekabuddhas, [F.254.b] do you think, Subhūti, that those noble sons or noble daughters who follow the vehicle of the bodhisattvas would be intelligent?”
“No, Blessed Lord!”
“Subhūti,” continued the Blessed One, “bodhisattva great beings should know that this too is the work of Māra.
“Moreover, Subhūti, when those noble sons and noble daughters commit this profound perfection of wisdom to writing, the following will arise to disturb their writing of this profound perfection of wisdom: inspired speech associated with sights; inspired speech associated with sounds, odors, tastes, tangibles, and mental phenomena; inspired speech associated with generosity; inspired speech associated with ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; inspired speech associated with the realm of desire; inspired speech associated with the realm of form; inspired speech associated with the realm of formlessness; inspired speech associated with the conferral of transmissions and acts of dissemination; inspired speech associated with acts of service; inspired speech associated with the applications of mindfulness; inspired speech associated with the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the path; inspired speech associated with the meditative concentrations, the aspects of liberation, the meditative stabilities and the formless absorptions; inspired speech associated with the emptiness of internal phenomena; inspired speech associated with [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; inspired speech associated with the perfection of generosity; inspired speech associated with the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; inspired speech associated with the powers [of the tathāgatas], the fearlessnesses, [F.255.a] the kinds of exact knowledge, and the distinct qualities of the buddhas; and inspired speech associated with [the goals], up to and including unsurpassed, complete enlightenment. If you ask why, Subhūti, it is because the perfection of wisdom is purified of inspired speech.
“Subhūti, the perfection of wisdom is inconceivable. Subhūti, the perfection of wisdom is unimaginable. Subhūti, the perfection of wisdom neither arises nor ceases. Subhūti, the perfection of wisdom is neither afflicted nor purified. {Ki.IV: 41} Subhūti, the perfection of wisdom is undisturbed. Subhūti, the perfection of wisdom is inexpressible. Subhūti, the perfection of wisdom is not to be refined. Subhūti, the perfection of wisdom is nonapprehensible. If you ask why, Subhūti, these attributes do not exist and are not apprehended in this profound perfection of wisdom. Subhūti, if, when noble sons or noble daughters who follow the vehicle of the bodhisattvas commit this profound perfection of wisdom to writing, they are disturbed by these attributes, then, Subhūti, those noble sons or noble daughters who follow the vehicle of the bodhisattvas should know that this too is the work of Māra.”
The venerable Subhūti then asked the Blessed One, “Blessed Lord, can the perfection of wisdom be committed to writing?”
“No, Subhūti!” replied the Blessed One. “If you ask why, Subhūti, the essential nature of the perfection of wisdom does not exist, and it is not apprehended. [F.255.b] The essential nature of the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity does not exist, and it is not apprehended. The essential nature of all the aspects of emptiness and the thirty-seven factors conducive to enlightenment does not exist, and it is not apprehended. The essential nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers does not exist, and it is not apprehended. The essential nature of the meditative stabilities and the dhāraṇī gateways does not exist, and it is not apprehended. The essential nature of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities does not exist, and it is not apprehended. The essential nature of [the goals], up to and including all-aspect omniscience, does not exist, and it is not apprehended. That which is a nonapprehensible essential nature is a nonentity. That which is a nonentity is the perfection of wisdom. A nonentity cannot be committed to writing because it is a nonentity.
“Subhūti, if any noble sons or noble daughters who follow the vehicle of the bodhisattvas perceive that this profound perfection of wisdom is a nonentity, that too should be known as the work of Māra.”
“Blessed Lord, if any noble sons or noble daughters who follow the vehicle of the bodhisattvas, after committing this profound perfection of wisdom to writing, [F.256.a] discern that they themselves have committed this profound perfection of wisdom to writing, then they are attached to of this profound perfection of wisdom as written. Blessed Lord, the perfection of wisdom is unwritten. The perfection of meditative concentration is unwritten. {Ki.IV: 42} The perfection of perseverance is unwritten. The perfection of tolerance is unwritten. The perfection of ethical discipline is unwritten. The perfection of generosity is unwritten.
“Blessed Lord, physical forms are unwritten. Feelings, perceptions, formative predispositions, and consciousness are unwritten. The sense fields, the sensory elements, and the links of dependent origination are unwritten. The emptiness of internal phenomena is unwritten. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are unwritten. The thirty-seven factors conducive to enlightenment are unwritten. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers are unwritten. The meditative stabilities and the dhāraṇī gateways are unwritten. The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are unwritten. [The goals], up to and including all-aspect omniscience, are unwritten.
“Blessed Lord, if noble sons or noble daughters who follow the vehicle of the bodhisattvas are attached to the unwritten perfection of wisdom, [F.256.b] and if they are attached to the unwritten perfection of meditative concentration, perfection of perseverance, perfection of tolerance, perfection of ethical discipline, or perfection of generosity; if they are attached to the unwritten emptiness of internal phenomena; if they are attached to the [unwritten other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; if they are attached to the unwritten thirty-seven factors conducive to enlightenment; if they are attached to the [unwritten] truths of the noble ones, meditative concentrations, immeasurable attitudes, formless absorptions, eight aspects of liberation, nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers; if they are attached to the [unwritten] meditative stabilities or dhāraṇī gateways; if they are attached to the [unwritten] powers of the tathāgatas, fearlessnesses, kinds of exact knowledge, or distinct qualities of the buddhas; and if they are attached to the unwritten [goals], up to and including all-aspect omniscience, then bodhisattva great beings should know that this too is the work of Māra.”
“Subhūti, it is so! It is so!” said the Blessed One. “Moreover, Subhūti, when bodhisattva great beings commit this profound perfection of wisdom to writing, and disseminate, request, take up, recite, master, focus their attention correctly on it, and cultivate it, if they pay a lot of attention to their country, then, Subhūti, bodhisattva great beings [F.257.a] should know that this too is the work of Māra. [B44]
“Moreover, Subhūti, when noble sons or noble daughters who follow the vehicle of the bodhisattvas are committing this profound perfection of wisdom to writing, and disseminating, requesting, holding, reciting, mastering, cultivating, or focusing their attention correctly on it, if while cultivating it they focus attention on villages, focus attention on market towns, focus attention on nations, focus attention on capital cities, focus attention on households, focus attention on monastic preceptors, focus attention on parents, brothers, sisters, or friends, focus attention on thieves, focus attention on scavengers, focus attention on worldly people, focus attention on prostitutes, or focus attention on women, or if their attention should happen to be focused on all sorts of other matters, then, Subhūti, while they are committing this profound perfection of wisdom to writing, and holding, reciting, transmitting, disseminating, or focusing their attention correctly on this profound perfection of wisdom, {Ki.IV: 43} the evil Māra will provoke disturbances in order to make obstacles. Bodhisattva great beings should know that these too are the work of Māra.
“Moreover, Subhūti, when noble sons or noble daughters who follow the vehicle of the bodhisattvas commit this profound perfection of wisdom to writing, while they are committing this profound perfection of wisdom to writing, and transmitting, disseminating, or focusing their attention correctly on it, [F.257.b] if they should relish profit, honors, words [of praise], religious robes, food, bedding, medicines, or many utensils, then, Subhūti, bodhisattva great beings should know that these too are the work of Māra. Such obstacles will arise while they are committing this profound perfection of wisdom to writing, and transmitting, disseminating, or focusing their attention correctly on it.
“Moreover, Subhūti, when bodhisattva great beings are committing this profound perfection of wisdom to writing, and transmitting, disseminating, cultivating, or focusing their attention correctly on it, the evil Māra will suggest profound sūtras associated with the śrāvakas and pratyekabuddhas that promote the applications of mindfulness, and [the other causal attributes], up to and including the noble eightfold path, as well as the gateways to liberation—emptiness, signlessness, and wishlessness. In that case, noble sons and noble daughters who follow the vehicle of the bodhisattvas and who are endowed with skillful means will not be attracted to those profound sūtras suggested by Māra. If you ask why, Subhūti, these are not conducive to the attainment of all-aspect omniscience. Subhūti, bodhisattvas who are unskilled in it will think of discarding this profound perfection of wisdom after hearing it, but in it I have extensively revealed skillful means to bodhisattva great beings. Skillful means can indeed be extensively found in this profound perfection of wisdom. Subhūti, if noble sons or noble daughters who follow the vehicle of the bodhisattvas have discarded this profound perfection of wisdom, and think that skillful means will be found in those sūtras associated with the śrāvakas and pratyekabuddhas, then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.” [F.258.a]
This completes the thirty-first chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
Colophon
It is said in the original Jangpa manuscript:
This [Tibetan translation of] The Perfection of Wisdom in Twenty-Five Thousand Lines has been edited twice on the basis of the original “gold manuscript,” which had been [commissioned as] a commitment of the spiritual mentor Nyanggom Chobar, and it has also been edited on the basis of the manuscript kept at Yerpa. Since it is extant, scribes of posterity should copy [the text] according to this version alone.
In the [recast] version of The Perfection of Wisdom in Twenty-Five Thousand Lines [Toh 3790] that was edited by master Haribhadra, and in some [other] manuscripts, the text ends with the seventy-first chapter entitled “Unchanging Reality.” In certain [other] manuscripts, including the original (phyi mo) [Toh 9], there are seventy-six chapters, with [F.380.b] the addition of the [seventy-second] chapter entitled “Distinctions in the Training of a Bodhisattva,” the [seventy-third] chapter entitled “The Attainment of the Manifold Gateways of Meditative Stability by the Bodhisattva Sadāprarudita,” the [seventy-fourth] chapter entitled “Sadāprarudita,” the [seventy-fifth] chapter entitled “Dharmodgata,” and the [seventy-sixth] chapter entitled “Entrustment.” This accords with earlier accounts and the authentic records of teachings received. Insofar as there are distinctions in the translation of these five later chapters, I have seen a few manuscripts where the terminology is slightly dissimilar, although there are no differences in meaning.
In general, throughout the present text there are all sorts of unique allusions and variations in the elaboration of the points that are expressed. In particular, in the chapter entitled “The Introductory Narrative,” there are some passages where the text corresponds to The Perfection of Wisdom in One Hundred Thousand Lines.
At the time when the carving of the xylographs of this very text, along with those of the Multitude of the Buddhas (Buddhāvataṃsaka), was completed, in the presence of King Tenpa Tsering, the ruler of Degé, the beggar monk Tashi Wangchuk composed these verses at Sharkha Dzongsar Palace, where the wood-carving workshop was based. May they be victorious!
ye dharmā hetuprabhavā hetun teṣāṃ tathāgato bhavat āha teṣāṃ ca yo nirodho evaṃ vādī mahāśramaṇaḥ [ye svāhā]
“Whatever events arise from causes, the Tathāgata has told of their causes, and the great ascetic has also taught their cessation.”
Bibliography
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shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Toh 9, Degé Kangyur vols. 26–28 (shes phyin, nyi khri, ka–a), folios ka.1.b–ga.381.a.
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines, Toh 9]. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vols. 26–28.
Pañcaviṃśatisāhasrikā prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Sanskrit text based on the edition by Takayasu Kimura. Tokyo: Sankibo Busshorin 2007–9 (1–1, 1–2), 1986 (2–3), 1990 (4), 1992 (5), 2006 (6–8). Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references: {Ki.}
Pañcaviṃśatisāhasrikā prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Dutt, Nalinaksha. Calcutta Oriental Series 28. London: Luzac, 1934. Reprint edition, Sri Satguru Publications, 1986. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references: {Dt.nn}
Aṣṭasāhasrikā prajñāpāramitā [The Perfection of Wisdom in Eight Thousand Lines]. Sanskrit text based on the edition by P. L. Vaidya, in Buddhist Sanskrit Texts, vol. 4. Darbhanga: The Mithila Institute, 1960. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL). Page references (for chapters 73–75): {Va.nn}
Secondary References in Tibetan and Sanskrit
shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa (Pañcaviṃśatisāhasrikāprajñāpāramitā) [The Perfection of Wisdom in Twenty-Five Thousand Lines, the “eight-chapter” (le’u brgyad ma) Tengyur version]. Toh 3790, Degé Tengyur vols. 82–84 (shes phyin, ga–ca), folios ga.1.b–ca.342.a.
shes rab kyi pha rol tu phyin pa stong phrag brgya pa (Śatasāhasrikāprajñāpāramitā) [The Perfection of Wisdom in One Hundred Thousand Lines]. Toh 8, Degé Kangyur vols. 14–25 (shes phyin, ’bum, ka–a).
Pañcaviṃśatisāhasrikā prajñāpāramitā [The Perfection of Wisdom in Twenty-Five Thousand Lines]. Sanskrit text of the Anurādhapura fragment, based on the edition by Oskar von Hinüber, “Sieben Goldblätter einer Pañcaviṃśatisāhasrikā Prajñāpāramitā aus Anurādhapura,” in Nachrichten der Akademie der Wissenschaften in Göttingen, Phil.-Hist.Kl. 1983, pp. 189–207. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
Śatasāhasrikā prajñāpāramitā [The Perfection of Wisdom in One Hundred Thousand Lines]. Sanskrit texts based on Ghoṣa, Pratāpacandra, Çatasāhasrikā prajñāpāramitā: A Theological and Philosophical Discourse of Buddha With His Disciples in A Hundred Thousand Stanzas. Calcutta: Asiatic Society of Bengal, 1902–14 (chapters 1–12); and on Kimura, Takayasu, Śatasāhasrikā prajñāpāramitā, II/1–4, 4 vols. Tokyo: Sankibo Busshorin, 2009–14. Available as e-texts, Part I and Part II, on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
The Larger Prajñāpāramitā. Sanskrit edition (mostly according to the Gilgit manuscript GBM 175–675, fols. 1–27) from Zacchetti, Stefano (2005). In Praise of the Light: A Critical Synoptic Edition with an Annotated Translation of Chapters 1-3 of Dharmarakṣa’s Guang zan jing, Being the Earliest Chinese Translation of the Larger Prajñāpāramitā. Bibliotheca Philologica et Philosophica Buddhica, Vol. 8. The International Research Institute for Advanced Buddhology. Tokyo: Soka University, 2005. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
The Larger Prajñāpāramitā. Sanskrit edition (Gilgit manuscript fols. 202.a.5-205.a.12, GBM 571.5–577.12) from Yoke Meei Choong, Zum Problem der Leerheit (śūnyatā) in der Prajñāpāramitā, Frankfurt: Europäische Hochschulschriften, Reihe 27, Bd. 97, 2006, pp. 109–33. Available as e-text on Göttingen Register of Electronic Texts in Indian Languages (GRETIL).
Daṃṣṭrasena. shes rab kyi pha rol tu phyin pa ’bum pa rgya cher ’grel pa (Śatasāhasrikāprajñāpāramitābṛhaṭṭīkā) [“An Extensive Commentary on The Perfection of Wisdom in One Hundred Thousand Lines”], Toh 3807, Degé Tengyur vols. 91–92. Also in Tengyur Pedurma (TPD) (bstan ’gyur [dpe bsdur ma]), [Comparative Edition of the Tengyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 120 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 1994–2008, vol. 54 (TPD 54) pp. 627–1439 and vol. 55 pp. 2–550.
Denkarma (ldan dkar ma; pho brang stod thang ldan dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.
Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
Butön (bu ston rin chen grub). bde bar gshegs pa’i bstan pa’i gsal byed chos kyi ’byung gnas gsung rab rin po che’i mdzod. In gsung ’bum/_rin chen grub/ zhol par ma/ ldi lir bskyar par brgyab pa/ [The Collected Works of Bu-ston: Edited by Lokesh Chandra from the Collections of Raghu Vira], vol. 24, pp. 633–1056. New Delhi: International Academy of Indian Culture, 1965–71.
Jamgön Kongtrül (’jam mgon kong sprul). shes bya kun khyab mdzod [“The Treasury of Knowledge”]. Root verses contained in three-volume publication. Beijing: Mi rigs dpe skrun khang, 1982; Boudhnath: Padma Karpo Translation Committee edition, 2000 (photographic reproduction of the original four-volume Palpung xylograph, 1844). Translated, along with the auto-commentary, by the Kalu Rinpoche Translation Group in The Treasury of Knowledge series (TOK). Ithaca, NY: Snow Lion Publications, 1995 to 2012. Mentioned here are Ngawang Zangpo 2010 (Books 2, 3, and 4) and Dorje 2012 (Book 6, Parts 1–2).
Nordrang Orgyan (nor brang o rgyan). chos rnam kun btus. 3 vols. Beijing: Krung go’i bod rig pa dpe skrun khang, 2008.
Tsongkhapa (tsong kha pa blo bzang grags pa). byang chub sems dpa’ sems dpa’ chen po rtagtu ngu’i rtogs pa brjod pa’i snyan dngags dpag bsam gyi ljong pa [“An Avadāna of the Bodhisattva-Mahāsattva Sadāprarudita”], in Lhasa (zhol) Kangyur vol. 34, folios 523.b–555.b (pp. 1046–1110). The same text is also to be found in Tsongkhapa’s Collected Works: gsung ’bum tsong kha pa (bkras lhun par rnying ldi lir bskyar par brgyab pa), vol. 3, Ngawang Gelek Demo, 1975, pp. 242–96.
Zhang Yisun et al. bod rgya tshig mdzod chen mo. 3 vols. Subsequently reprinted in 2 vols. and 1 vol. Beijing: Mi rigs dpe skrun khang, 1985. Translated in Nyima and Dorje 2001 (vol. 1).
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