The Perfection of Wisdom in Twenty-Five Thousand Lines
Chapter 51
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 51
Then the venerable Subhūti thought, “Since the perfection of wisdom is indeed profound, and the enlightenment of the tathāgatas, arhats, completely awakened buddhas is also profound, I should question the tathāgata, arhat, completely awakened Buddha about it.” Thereupon the venerable Subhūti said to the Blessed One, “Blessed Lord, [F.70.b] the perfection of wisdom is inexhaustible.”
“Subhūti, the perfection of wisdom is inexhaustible because space is inexhaustible,” replied the Blessed One.
“Subhūti,” replied the Blessed One, “the perfection of wisdom should be brought into being through the inexhaustibility of physical forms. The perfection of wisdom should be brought into being through the inexhaustibility of feelings, perceptions, formative predispositions, and consciousness. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the sense fields, the sensory elements, and the links of dependent origination. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the perfection of generosity. The perfection of wisdom should be brought into being through the inexhaustibility of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the emptiness of internal phenomena. The perfection of wisdom should be brought into being through the inexhaustibility of [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the applications of mindfulness. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, {Ki.V: 79} the formless absorptions, [F.71.a] the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. Subhūti, the perfection of wisdom should be brought into being through the inexhaustibility of [the goals], up to and including all-aspect omniscience.
“Moreover, Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of physical forms. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of feelings, perceptions, formative predispositions, and consciousness. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of the sense fields, the sensory elements, and the links of dependent origination. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the perfection of generosity. They should actualize the perfection of wisdom through the inexhaustible space-like nature of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the emptiness of internal phenomena. [F.71.b] They should actualize the perfection of wisdom through the inexhaustible space-like nature of [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the applications of mindfulness. They should actualize the perfection of wisdom through the inexhaustible space-like nature of the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. Subhūti, they should actualize the perfection of wisdom through the inexhaustible space-like nature of [the goals], up to and including all-aspect omniscience.
“Moreover, Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of ignorance. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of formative predispositions. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of consciousness. Subhūti, [F.72.a] bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of name and form. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of the six sense fields. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of sensory contact. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of sensation. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of craving. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of grasping. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of the rebirth process. Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of birth. {Ki.V: 80} Subhūti, bodhisattva great beings should actualize the perfection of wisdom through the inexhaustible space-like nature of aging, death, sorrow, lamentation, suffering, discomfort, and agitation. Subhūti, it is in that manner that bodhisattva great beings should actualize the perfection of wisdom.
“Subhūti, this is the observation of the links of dependent origination that bodhisattva great beings make, [F.72.b] the observation of that which they have absolutely renounced. To observe the links of dependent origination is a distinct attribute of bodhisattva great beings who are seated at the site of enlightenment. By observing the links of dependent origination in that manner they will attain the wisdom of all-aspect omniscience. Subhūti, those who practice the perfection of wisdom through this actualization of space-like inexhaustibility and observe the links of dependent origination will not dwell on the level of the śrāvakas, or the level of the pratyekabuddhas, but they will dwell in unsurpassed, complete enlightenment.
“Subhūti, all those individual followers of the vehicle of the bodhisattvas who are reversible do not rely on this directing of their minds to the perfection of wisdom. They turn back because they do not know how bodhisattva great beings, when they practice the perfection of wisdom, should observe the links of dependent origination by actualizing space-like inexhaustibility. Subhūti, all those individual followers of the vehicle of the bodhisattvas who are reversible turn back from unsurpassed, complete enlightenment because they do not rely on this skill in means. Subhūti, all those bodhisattva great beings who indeed do not turn back from unsurpassed, complete enlightenment do not turn back from unsurpassed, complete enlightenment because they rely on this perfection of wisdom. Bodhisattva great beings who practice the perfection of wisdom in that manner, with skill in means, should observe and actualize the perfection of wisdom by actualizing space-like inexhaustibility. [F.73.a]
“Subhūti, by observing the links of dependent origination in that manner, bodhisattva great beings do not observe anything that originates without a cause. They do not observe anything that is permanent. They do not observe anything that ceases. They do not observe anything that constitutes a self, being, life form, living being, life, living creature, individual personality, human being, person, actor, agent, petitioner, instigator, experiencer, knower, or viewer. They do not observe anything permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. Subhūti, when they practice the perfection of wisdom in that manner, bodhisattva great beings should observe the links of dependent origination. {Ki.V: 81}
“Subhūti, at the time when bodhisattva great beings practice the perfection of wisdom, they do not observe that physical forms are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. They do not observe that feelings, perceptions, formative predispositions, or consciousness is permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. They do not observe that the sense fields, the sensory elements, or the links of dependent origination are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. [F.73.b] They do not observe that all the perfections, all the aspects of emptiness, or the thirty-seven factors conducive to enlightenment are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. They do not observe that the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, emptiness, signlessness, wishlessness, the aspects of liberation, [the serial steps of meditative absorption], the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace. They do not observe that [the goals], up to and including all-aspect omniscience, are permanent, impermanent, imbued with happiness or suffering, with self or without self, or at peace or not at peace.
“If you ask why, Subhūti, it is because when bodhisattva great beings practice the perfection of wisdom, they do not observe the perfection of wisdom. They do not observe anything at all through which they would observe the perfection of wisdom. They do not observe the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity. They do not observe anything at all through which they would observe the perfection of generosity [and so forth]. [F.74.a] They do not observe the emptiness of internal phenomena. They do not observe anything at all through which they would observe the emptiness of internal phenomena. They do not observe [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They do not observe anything at all through which they would observe the emptiness of the essential nature of nonentities [and so forth]. They do not observe the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, or the noble eightfold path. They do not observe anything at all through which they would observe the noble eightfold path [and so forth]. They do not observe the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, {Ki.V: 82} the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways. They do not observe anything at all through which they would observe the dhāraṇī gateways [and so forth]. They do not observe the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. They do not observe anything at all through which they would observe the eighteen distinct qualities of the buddhas [and so forth]. They do not observe [the goals], up to and including all-aspect omniscience. They do not observe anything at all through which they would observe all-aspect omniscience [and so forth]. [F.74.b] They do not observe anything through which they should abandon all reincarnation through the continuity of propensities. Subhūti, so it is that bodhisattva great beings should practice the perfection of wisdom without apprehending anything.
“Subhūti, at the time when bodhisattva great beings practice the perfection of wisdom without apprehending anything, the evil Māra will be pierced with the pain of sorrow. Subhūti, just as a person is pierced with the pain of sorrow at the time when their parents die, and the pains of sorrow they experience will be unbearable, in the same way, Subhūti, when bodhisattva great beings practice the perfection of wisdom without apprehending anything, the evil Māra will be pierced with the pain of sorrow, and the pains of sorrow he experiences will be unbearable.”
Subhūti then asked, “Blessed Lord, will it be a single evil Māra that will be pierced by unbearable pains of sorrow, or will all the evil Māras that there are in the world system of the great trichiliocosm be pierced by unbearable pains of sorrow?”
“Subhūti,” replied the Blessed One, “when bodhisattva great beings engage by dwelling in the perfection of wisdom, all those evil Māras that there are in the world system of the great trichiliocosm will be pierced by unbearable pains of sorrow, and will feel disinclined to sit on their respective seats. Yet for bodhisattva great beings who engage in that way, there is nothing the world with its gods, humans, and asuras can do to seize them and turn them back. [F.75.a] Therefore, Subhūti, bodhisattva great beings who wish swiftly to attain consummate buddhahood in unsurpassed, complete enlightenment should engage by dwelling in the perfection of wisdom. {Ki.V: 83}
“Bodhisattva great beings who engage by dwelling in the perfection of wisdom will complete the cultivation of the perfection of generosity. They will complete the cultivation of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Bodhisattva great beings who engage by dwelling in the perfection of wisdom will complete the cultivation of all the perfections.”
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how will bodhisattva great beings who engage by dwelling in the perfection of wisdom complete the cultivation of the perfection of generosity? How will they complete the cultivation of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom?”
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dispense their gifts, they dispense those gifts while dedicating them to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of generosity. [F.75.b]
“Subhūti, if you ask how bodhisattva great beings will complete the cultivation of the perfection of ethical discipline, in this regard, Subhūti, when bodhisattva great beings maintain their ethical discipline, they maintain that ethical discipline while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of ethical discipline.
“Subhūti, if you ask how bodhisattva great beings will complete the cultivation of the perfection of tolerance, in this regard, Subhūti, when bodhisattva great beings cultivate tolerance, they cultivate that tolerance while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of tolerance.
“Subhūti, if you ask how bodhisattva great beings will complete the cultivation of the perfection of perseverance, in this regard, Subhūti, when bodhisattva great beings undertake perseverance, they undertake that perseverance while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of perseverance.
“Subhūti, if you ask how bodhisattva great beings will complete the cultivation of the perfection of meditative concentration, in this regard, Subhūti, when bodhisattva great beings are absorbed in meditative concentration, they are absorbed in those meditative concentrations while dedicating them to all-aspect omniscience. [F.76.a] It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of meditative concentration.
“Subhūti, if you ask how bodhisattva great beings will complete the cultivation of the perfection of wisdom, in this regard, Subhūti, when bodhisattva great beings cultivate the perfection of wisdom, they cultivate that wisdom while dedicating it to all-aspect omniscience. It is in this manner, Subhūti, that bodhisattva great beings will complete the cultivation of the perfection of wisdom.”
Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of ethical discipline?” {Ki.V: 84}
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dispense their gifts, dedicating them to all-aspect omniscience, they affirm on behalf of beings those physical acts of loving kindness, those verbal acts of loving kindness, and those mental acts of loving kindness. When they dispense their gifts, miserliness does not arise. Indeed, they dedicate those gifts toward all-aspect omniscience. At that time, bodhisattva great beings acquire the perfection of ethical discipline.”
“Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of tolerance?”
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dispense their gifts, even though recipients may scold and revile them with disingenuous reprimands and harsh words, [F.76.b] they will not develop a mindset that is inimical to them. It is in this way, Subhūti, that bodhisattva great beings, after abiding in the perfection of generosity, acquire the perfection of tolerance.”
“Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of perseverance?”
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dispense their gifts, even though recipients may scold or revile them with disingenuous reprimands and harsh words, they resort to their generous attitude and their charitable attitude. They develop physical and mental perseverance, [thinking] that they themselves should not desist from dispensing gifts. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of perseverance.”
“Blessed Lord, how will bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of meditative concentration?”
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings dispense their gifts, they do not dedicate them to the level of the śrāvakas, or to the level of the pratyekabuddhas. Rather, they set their minds on all-aspect omniscience. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of meditative concentration.” {Ki.V: 85} [F.77.a]
“Blessed Lord, how will bodhisattva great beings, while dispensing generosity with skill in means, acquire the perfection of wisdom?”
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings offer gifts and dispense their gifts, they invariably maintain an illusion-like attitude. They do not discern that any beings are benefited or harmed by these gifts. It is in this way, Subhūti, that bodhisattva great beings, abiding in the perfection of generosity, acquire the perfection of wisdom.”
This completes the fifty-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.”
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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.
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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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