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Gareth Sparham (2024), trans., The Perfection of Wisdom in One Hundred Thousand Lines, Toh 8 (84000: Translating the Words of the Buddha).
Padmakara Translation Group (2023), trans., The Perfection of Wisdom in Twenty-five Thousand Lines, Toh 9 (84000: Translating the Words of the Buddha).
Padmakara Translation Group (2018), trans., The Transcendent Perfection of Wisdom in Ten Thousand Lines, Toh 11 (84000: Translating the Words of the Buddha).
Dharmachakra Translation Committee, trans., The Heart of the Perfection of Wisdom, the Blessed Mother, Toh 21 (84000: Translating the Words of the Buddha, 2022).
Here “those with” has been added in English for the sake of clarity. The Tibetan translates as “the four distorted views” (Tib. phyin ci log bzhi rnams).
The Tibetan does not explicitly say “everything,” but this has been added in English for the sake of clarity.
This key technical term in the Prajñāpāramitā literature refers to the omniscience of a buddha, and is not to be confused with the “knowledge of the path” of bodhisattvas, or with the “knowledge of all the dharmas” of śrāvakas.
A type of nonhuman being whose precise status is subject to different views, but is included as one of the six classes of beings in the sixfold classification of realms of rebirth. In the Buddhist context, asuras are powerful beings said to be dominated by envy, ambition, and hostility. They are also known in the pre-Buddhist and pre-Vedic mythologies of India and Iran, and feature prominently in Vedic and post-Vedic Brahmanical mythology, as well as in the Buddhist tradition. In these traditions, asuras are often described as being engaged in interminable conflict with the devas (gods).
In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).
A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain perfect buddhahood, traversing the ten bodhisattva levels (daśabhūmi, sa bcu). Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. In terms of the view, they realize both the selflessness of persons and the selflessness of phenomena.
The bodhisattva who is the Buddha’s interlocutor in the present sūtra.
Literally, “to flow” or “to ooze.” Mental defilements or contaminations that “flow out” toward the objects of cyclic existence, binding us to them.
According to traditional Buddhist cosmology, our universe consists of a central mountain, known as Mount Meru or Sumeru, surrounded by four island continents (dvīpa), one in each of the four cardinal directions. The Abhidharmakośa explains that each of these island continents has a specific shape and is flanked by two smaller subcontinents of similar shape. To the south of Mount Meru is Jambudvīpa, corresponding either to the Indian subcontinent itself or to the known world. It is triangular in shape, and at its center is the place where the buddhas attain awakening. The humans who inhabit Jambudvīpa have a lifespan of one hundred years. To the east is Videha, a semicircular continent inhabited by humans who have a lifespan of two hundred fifty years and are twice as tall as the humans who inhabit Jambudvīpa. To the north is Uttarakuru, a square continent whose inhabitants have a lifespan of a thousand years. To the west is Godānīya, circular in shape, where the lifespan is five hundred years.
Taking what is impermanent to be permanent, what is suffering to be happiness, what is unclean to be clean, and what is not self to be self.
A class of generally benevolent nonhuman beings who inhabit the skies, sometimes said to inhabit fantastic cities in the clouds, and more specifically to dwell on the eastern slopes of Mount Meru, where they are ruled by the Great King Dhṛtarāṣṭra. They are most renowned as celestial musicians who serve the gods. In the Abhidharma, the term is also used to refer to the mental body assumed by sentient beings during the intermediate state between death and rebirth. Gandharvas are said to live on fragrances (gandha) in the desire realm, hence the Tibetan translation dri za, meaning “scent eater.”
The sixth of the six perfections, it refers to the profound understanding of the emptiness of all phenomena, the realization of ultimate reality. It is often personified as a female deity, worshiped as the “Mother of All Buddhas” (sarvajinamātā).
The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.
The level of devoted conduct is said to comprise the first two of the five paths, those of accumulation and preparation, which lead up to the path of seeing. This level is also presented as the second of seven spiritual levels in the Bodhisattvabhūmi, which follows the initial level of the spiritual potential (gotrabhūmi).
The absence of contaminants. See the entry for “contaminated.”
The Gṛdhrakūṭa, literally Vulture Peak, was a hill located in the kingdom of Magadha, in the vicinity of the ancient city of Rājagṛha (modern-day Rajgir, in the state of Bihar, India), where the Buddha bestowed many sūtras, especially the Great Vehicle teachings, such as the Prajñāpāramitā sūtras. It continues to be a sacred pilgrimage site for Buddhists to this day.
’phags pa zla ba’i snying po shes rab kyi pha rol tu phyin pa theg pa chen po’i mdo (Āryacandragarbhaprajñāpāramitāmahāyānasūtra). Toh 27, Degé Kangyur vol. 34 (shes rab sna tshog, ka), folios 176.b–177.b.
’phags pa zla ba’i snying po shes rab kyi pha rol tu phyin pa theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur] krung go’i bod rig pa zhig ’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. 34, pp. 503–6.
’phags pa zla ba’i snying po shes rab kyi pha rol tu phyin pa theg pa chen po’i mdo. Stok Palace Kangyur vol. 51 (sna tshogs, ka), folios 280.b–282.a.
Conze, Edward (1973). Perfect Wisdom: The Short Prajñāpāramitā Texts. London: Luzac & Co., 1973.
Conze, Edward (1978). The Prajñāpāramitā Literature. Tokyo: The Reiyukai, 1978.
Dharmachakra Translation Committee, trans. The Heart of the Perfection of Wisdom, the Blessed Mother (Bhagavatīprajñāpāramitāhṛdaya, Toh 21). 84000: Translating the Words of the Buddha, 2022.
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.
Padmakara Translation Group, trans. (2023), trans. The Perfection of Wisdom in Twenty-five Thousand Lines (Pañcaviṃśatisāhasrikāprajñāpāramitā, Toh 9). 84000: Translating the Words of the Buddha, 2023.
Sparham, Gareth., trans. The Perfection of Wisdom in One Hundred Thousand Lines (Śatasāhasrikāprajñāpāramitā, Toh 8). 84000: Translating the Words of the Buddha, 2024.
The Candragarbha Perfection of Wisdom is a condensed prajñāpāramitā sūtra that takes the form of a dialogue between the Buddha and the bodhisattva Candragarbha. In response to Candragarbha’s question about how bodhisattvas should train themselves in the perfection of wisdom, the Buddha declares that the perfection of wisdom lies in the understanding that all phenomena are devoid of entities, using the analogy of the moon to clarify the meaning of this declaration. Candragarbha then asks the Buddha how many kinds of perfection of wisdom exist for bodhisattvas. The Buddha answers by describing two types of perfection of wisdom, “contaminated” and “uncontaminated,” and he elucidates the nature of the perfection of wisdom with reference to the ultimate nature of all phenomena. At the end of this discourse, the Buddha presents a mantra of the perfection of wisdom, followed by a summary verse.
Translated by the Indo-Tibetan Studies Translation Group, Visva-Bharati, under the guidance of Ven. Geshe Dakpa Kalsang. The translation was produced by Prof. Sanjib Kumar Das, who also served as project manager and editor. Ritiman Das proofread the first English draft.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Candragarbha Perfection of Wisdom is a condensed prajñāpāramitā sūtra that takes the form of a dialogue between the Buddha and the bodhisattva Candragarbha. At the outset, Candragarbha asks the Buddha how bodhisattvas should train themselves in the perfection of wisdom. In response, the Buddha declares that the perfection of wisdom lies in the understanding that all phenomena are devoid of entities. The Buddha uses the analogy of the moon to clarify the meaning of this declaration. Candragarbha then asks the Buddha how many kinds of perfection of wisdom exist for bodhisattvas. The Buddha answers by describing two types of perfection of wisdom, “contaminated” and “uncontaminated.” Furthermore, he elucidates the nature of the perfection of wisdom with reference to the ultimate nature of all phenomena. At the end of this discourse, the Buddha presents a mantra of the perfection of wisdom, followed by a summary verse.
The Candragarbha Perfection of Wisdom is one of five short prajñāpāramitā sūtras that are each named for the bodhisattva who is the Buddha’s interlocutor. The bodhisattva for whom the present sūtra is named, Candragarbha, may be the bodhisattva Candragarbha listed as one of the bodhisattvas present in the assembly in The Perfection of Wisdom in One Hundred Thousand Lines (Toh 8), The Perfection of Wisdom in Twenty-Five Thousand Lines (Toh 9), and The Perfection of Wisdom in Ten Thousand Lines (Toh 11). Although he does not feature as one of the Buddha’s interlocutors in those sūtras, the present sūtra might nevertheless be seen as a concise summary of them. It partly resembles another summary of the long prajñāpāramitā sūtras—The Heart of the Perfection of Wisdom (Toh 21). In both cases, the discourse summarizes the meaning of the perfection of wisdom in response to a question about how bodhisattvas should train in it. Both also culminate in the revelation of a “mantra of the perfection of wisdom” (Tib. shes rab kyi pha rol tu phyin pa’i sngags).
The Candragarbha Perfection of Wisdom has no colophon, and it is not found in either of the Tibetan imperial catalogs. There is no surviving Sanskrit witness, and it does not appear that the sūtra was ever translated into Chinese. There also do not appear to be any references to or citations of the sūtra in the commentarial literature. Unfortunately, then, there is nothing that can be said about the sūtra’s provenance or about its transmission and translation in Tibet. It was translated into English with the other condensed prajñāpāramitā sūtras by Edward Conze, who assumes that it dates from the “Tantric period,” after 750
Homage to all buddhas and bodhisattvas!
Thus did I hear at one time. The Blessed One was residing on Vulture Peak in Rājagṛha together with an immeasurable and incalculable saṅgha of monks and a great many bodhisattvas.
Then the bodhisattva great being Candragarbha, who was in the assembly, got up from his seat and asked the Blessed One, “How, Blessed One, should bodhisattvas train in the perfection of wisdom?”
The Blessed One replied, “Candragarbha, that all phenomena are devoid of entities is the perfection of wisdom. As an analogy, although the disk of the moon is without conceptualization, it encircles the four continents and dispels darkness. Similarly, although bodhisattva great beings who practice the perfection of wisdom are without conceptualization, they encircle those with the four distorted views with compassion and naturally dispel defilements because of nonconceptualization.”
“Blessed One, how many perfections of wisdom of bodhisattvas are there?” asked Candragarbha.
“Son of a good family,” replied the Blessed One, “there are two types of the bodhisattvas’ perfections of wisdom: contaminated and uncontaminated.
“Son of a good family, contaminated wisdom refers to the conceptualization of grasped objects and grasping subjects in the context of the stage of devoted conduct—contaminated perfection of wisdom abandons that.
“Son of a good family, uncontaminated perfection of wisdom refers to the nonconceptual gnosis of the path of seeing. That gnosis is nonconceptual because it is devoid of all conceptualization.
“Son of a good family, it is the perfection of wisdom because it does not abide in any extreme of near or far shore. As for wisdom, since everything from form up to all-aspect omniscience is without inherent existence, the perfection of wisdom should be known to be without inherent existence. Phenomena such as form and so on should be known to be unapprehended in the three times, neither bound nor freed.
“Son of a good family, since all phenomena are equal, the perfection of wisdom is equal. Since all phenomena are without cessation, the perfection of wisdom is without cessation. Since all phenomena are without signs, the perfection of wisdom is without signs. Since all phenomena are without arising, the perfection of wisdom is without arising. Since all phenomena are without annihilation, the perfection of wisdom is without annihilation. Since all phenomena are without coming, the perfection of wisdom is without coming. Since all phenomena are without going, the perfection of wisdom is without going. Since all phenomena are without permanence, the perfection of wisdom is without permanence. Since all phenomena are without difference, the perfection of wisdom is without difference. Since all phenomena are one, the perfection of wisdom is one. Since all phenomena are the essential nature of nonentities, the perfection of wisdom is the essential nature of nonentities.
“In short, since it transcends a sign, existence, and nature, it is the perfection of wisdom. Therefore, there is the mantra of the perfection of wisdom:
tadyathā | oṃ prajñe prajñe mahāprajñe candraprajñe sarvaśāsakari svāhā
After the Blessed One had spoken, the bodhisattva Candragarbha, the entire assembly, and the world with its gods, humans, asuras, and gandharvas rejoiced and praised what the Blessed One had said.
This concludes the noble Great Vehicle sūtra “The Candragarbha Perfection of Wisdom.”
The Candragarbha Perfection of Wisdom is a condensed prajñāpāramitā sūtra that takes the form of a dialogue between the Buddha and the bodhisattva Candragarbha. In response to Candragarbha’s question about how bodhisattvas should train themselves in the perfection of wisdom, the Buddha declares that the perfection of wisdom lies in the understanding that all phenomena are devoid of entities, using the analogy of the moon to clarify the meaning of this declaration. Candragarbha then asks the Buddha how many kinds of perfection of wisdom exist for bodhisattvas. The Buddha answers by describing two types of perfection of wisdom, “contaminated” and “uncontaminated,” and he elucidates the nature of the perfection of wisdom with reference to the ultimate nature of all phenomena. At the end of this discourse, the Buddha presents a mantra of the perfection of wisdom, followed by a summary verse.
Translated by the Indo-Tibetan Studies Translation Group, Visva-Bharati, under the guidance of Ven. Geshe Dakpa Kalsang. The translation was produced by Prof. Sanjib Kumar Das, who also served as project manager and editor. Ritiman Das proofread the first English draft.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The Candragarbha Perfection of Wisdom is a condensed prajñāpāramitā sūtra that takes the form of a dialogue between the Buddha and the bodhisattva Candragarbha. At the outset, Candragarbha asks the Buddha how bodhisattvas should train themselves in the perfection of wisdom. In response, the Buddha declares that the perfection of wisdom lies in the understanding that all phenomena are devoid of entities. The Buddha uses the analogy of the moon to clarify the meaning of this declaration. Candragarbha then asks the Buddha how many kinds of perfection of wisdom exist for bodhisattvas. The Buddha answers by describing two types of perfection of wisdom, “contaminated” and “uncontaminated.” Furthermore, he elucidates the nature of the perfection of wisdom with reference to the ultimate nature of all phenomena. At the end of this discourse, the Buddha presents a mantra of the perfection of wisdom, followed by a summary verse.
The Candragarbha Perfection of Wisdom is one of five short prajñāpāramitā sūtras that are each named for the bodhisattva who is the Buddha’s interlocutor. The bodhisattva for whom the present sūtra is named, Candragarbha, may be the bodhisattva Candragarbha listed as one of the bodhisattvas present in the assembly in The Perfection of Wisdom in One Hundred Thousand Lines (Toh 8), The Perfection of Wisdom in Twenty-Five Thousand Lines (Toh 9), and The Perfection of Wisdom in Ten Thousand Lines (Toh 11). Although he does not feature as one of the Buddha’s interlocutors in those sūtras, the present sūtra might nevertheless be seen as a concise summary of them. It partly resembles another summary of the long prajñāpāramitā sūtras—The Heart of the Perfection of Wisdom (Toh 21). In both cases, the discourse summarizes the meaning of the perfection of wisdom in response to a question about how bodhisattvas should train in it. Both also culminate in the revelation of a “mantra of the perfection of wisdom” (Tib. shes rab kyi pha rol tu phyin pa’i sngags).
The Candragarbha Perfection of Wisdom has no colophon, and it is not found in either of the Tibetan imperial catalogs. There is no surviving Sanskrit witness, and it does not appear that the sūtra was ever translated into Chinese. There also do not appear to be any references to or citations of the sūtra in the commentarial literature. Unfortunately, then, there is nothing that can be said about the sūtra’s provenance or about its transmission and translation in Tibet. It was translated into English with the other condensed prajñāpāramitā sūtras by Edward Conze, who assumes that it dates from the “Tantric period,” after 750
Homage to all buddhas and bodhisattvas!
Thus did I hear at one time. The Blessed One was residing on Vulture Peak in Rājagṛha together with an immeasurable and incalculable saṅgha of monks and a great many bodhisattvas.
Then the bodhisattva great being Candragarbha, who was in the assembly, got up from his seat and asked the Blessed One, “How, Blessed One, should bodhisattvas train in the perfection of wisdom?”
The Blessed One replied, “Candragarbha, that all phenomena are devoid of entities is the perfection of wisdom. As an analogy, although the disk of the moon is without conceptualization, it encircles the four continents and dispels darkness. Similarly, although bodhisattva great beings who practice the perfection of wisdom are without conceptualization, they encircle those with the four distorted views with compassion and naturally dispel defilements because of nonconceptualization.”
“Blessed One, how many perfections of wisdom of bodhisattvas are there?” asked Candragarbha.
“Son of a good family,” replied the Blessed One, “there are two types of the bodhisattvas’ perfections of wisdom: contaminated and uncontaminated.
“Son of a good family, contaminated wisdom refers to the conceptualization of grasped objects and grasping subjects in the context of the stage of devoted conduct—contaminated perfection of wisdom abandons that.
“Son of a good family, uncontaminated perfection of wisdom refers to the nonconceptual gnosis of the path of seeing. That gnosis is nonconceptual because it is devoid of all conceptualization.
“Son of a good family, it is the perfection of wisdom because it does not abide in any extreme of near or far shore. As for wisdom, since everything from form up to all-aspect omniscience is without inherent existence, the perfection of wisdom should be known to be without inherent existence. Phenomena such as form and so on should be known to be unapprehended in the three times, neither bound nor freed.
“Son of a good family, since all phenomena are equal, the perfection of wisdom is equal. Since all phenomena are without cessation, the perfection of wisdom is without cessation. Since all phenomena are without signs, the perfection of wisdom is without signs. Since all phenomena are without arising, the perfection of wisdom is without arising. Since all phenomena are without annihilation, the perfection of wisdom is without annihilation. Since all phenomena are without coming, the perfection of wisdom is without coming. Since all phenomena are without going, the perfection of wisdom is without going. Since all phenomena are without permanence, the perfection of wisdom is without permanence. Since all phenomena are without difference, the perfection of wisdom is without difference. Since all phenomena are one, the perfection of wisdom is one. Since all phenomena are the essential nature of nonentities, the perfection of wisdom is the essential nature of nonentities.
“In short, since it transcends a sign, existence, and nature, it is the perfection of wisdom. Therefore, there is the mantra of the perfection of wisdom:
tadyathā | oṃ prajñe prajñe mahāprajñe candraprajñe sarvaśāsakari svāhā
After the Blessed One had spoken, the bodhisattva Candragarbha, the entire assembly, and the world with its gods, humans, asuras, and gandharvas rejoiced and praised what the Blessed One had said.
This concludes the noble Great Vehicle sūtra “The Candragarbha Perfection of Wisdom.”