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{{Short description|Principle in Mahayana Buddhism and the texts associated with it}}{{About|the Buddhist concept and texts|the Buddhist goddess|Prajñāpāramitā Devi}}(file:Medicine Buddha painted mandala with goddess Prajnaparamita in center, 19th century, Rubin.jpg|thumb|A Tibetan painting with a Prajñāpāramitā sÅ«tra at the center of the mandala)(File:Prajnaparamita with Devotees, Folio from a Shatasahasrika Prajnaparamita (The Perfection of Wisdom in 100,000 Verses) LACMA M.81.90.6 (3 of 6).jpg|thumb|Prajñāpāramitā Devi, a personification of Transcendent Wisdom, Folio from a Tibetan 100,000 line Prajñāpāramitā manuscript)File:Situ_Panchen._Manjushri._From_Painting_Set_of_Eight_Great_Bodhisattvas_%28Palpung%29_18th_century_Rubin_Museum_of_Art.jpg|thumb|Tibetan Painting of MañjuÅ›rÄ« bodhisattva with the sword of wisdom and a sÅ«tra manuscript, which are common symbols of Prajñāpāramitā in Buddhist artBuddhist art{{Buddhist term|title=Prajñāpāramitā|en=Perfection ofTranscendent Wisdom|sa=प्रज्ञापारमिता(IAST: Prajñāpāramitā)|vi=Bát-nhã-ba-la-mật-Ä‘a|zh=般若波羅蜜多|zh-Latn=bōrÄ› bōluómìduō|mn=Төгөлдөр билгүүн|my=ပညာပါရမီတ|my-Latn=pjɪ̀ɰ̃ɲà pàɹəmìtaÌ°|ja=般若波羅蜜多|ja-Latn=hannya-haramitta|km=ប្រាជ្ញាបារមី|km-Latn=prachnhéabarômi|ko=반야바라밀다|ko-Latn=Banyabaramilda|th=ปรัชญาปารมิตา|bo=་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་(shes rab kyi pha rol tu phyin pa)|si=ප්‍රඥා පාරමිතා}}{{MahayanaBuddhism}}Prajñāpāramitā () means “the Perfection of Wisdom” or “Transcendental Knowledge” in Mahāyāna. Prajñāpāramitā refers to a perfected way of seeing the nature of reality, as well as to a particular body of Mahāyāna scriptures (sÅ«tras) which discusses this wisdom. Prajñāpāramitā may also refer to the female deity Prajñāpāramitā Devi, a personification of the perfection wisdom also known as the “Great Mother” (Tibetan: Yum Chenmo) who was widely depicted in South Asian Buddhist art.WEB, Müller, Petra, Representing Prajñāpāramitā in Tibet and the Indian Himalayas. The iconographic concept in the Temples of Nako, rKyang bu and Zha lu,www.asianart.com/articles/mueller/index.html, The word Prajñāpāramitā combines the Sanskrit words prajñā “wisdom” (or “knowledge“) with pāramitā “perfection” or “transcendent”. Prajñāpāramitā is a central concept in Mahāyāna Buddhism and is generally associated with ideas such as emptiness (śūnyatā), ‘lack of svabhāva’ (essence), the illusory (māyā) nature of things, how all phenomena are characterized by “non-arising” (anutpāda, i.e. unborn) and the madhyamaka thought of Nāgārjuna.Buswell, Robert; Lopez, Donald S. Jr., eds. (2014), The Princeton Dictionary of Buddhism, Princeton University Press, p. 945, “In the PRAJÑĀPÄ€RAMITÄ€ literature and the MADHYAMAKA school, the notion of production comes under specific criticism (see: VAJRAKAṆĀ), with NÄ€GÄ€RJUNA famously asking, e.g., how an effect can be produced from a cause that is either the same as or different from itself. The prajñāpāramitā sÅ«tras thus famously declare that all dharmas are actually ANUTPÄ€DA, or ‘unproduced’.“King, Richard (1995), Early Advaita Vedānta and Buddhism: The Mahāyāna Context of the GauḍapādÄ«ya-kārikā, SUNY Press, p. 113, “It is equally apparent that one of the important features of the prajnaparamita position is that of the nonarising (anutpada) of dharmas.” Its practice and understanding are taken to be indispensable elements of the Bodhisattva path.According to Edward Conze, the Prajñāpāramitā SÅ«tras are “a collection of about forty texts ... composed somewhere on the Indian subcontinent between approximately 100 BC and AD 600.“Conze, E. Perfect Wisdom: The Short Prajnaparamita Texts, Buddhist Publishing Group, 1993. Some Prajnāpāramitā sÅ«tras are thought to be among the earliest Mahāyāna sÅ«tras.Williams, Paul. Buddhist Thought. Routledge, 2000, p. 131.Williams, Paul. Mahayana Buddhism: The Doctrinal Foundations 2nd edition. Routledge, 2009, p. 47.

History

(File:Enshrined Manjushri with Monks and Deities, Cover of a Prajnaparamita (The Perfection of Wisdom) LACMA M.82.42.5.jpg|thumb|Prajñāpāramitā illustrated manuscript cover, circa 15th century)(File:Astasahasrika Prajnaparamita Image of Prajnaparamita.jpeg|thumb|Prajñāpāramitā personified. From the {{IAST|Aṣṭasāhasrikā Prajñāpāramitā Sūtra}}, a Sanskrit Manuscript of the 8,000 line PP sutra, Nalanda, Bihar, India. Circa 700–1100 CE.)

The earliest texts

Western scholars have traditionally considered the earliest sÅ«tra in the Prajñāpāramitā class to be the Aṣṭasāhasrikā Prajñāpāramitā SÅ«tra or “Perfection of Wisdom in 8,000 Lines”, which was probably put in writing in the 1st century BCE.Mäll, Linnart. Studies in the Aṣṭasāhasrikā Prajñāpāramitā and other essays. 2005. p. 96 This chronology is based on the views of Edward Conze, who largely considered dates of translation into other languages. This text also has a corresponding version in verse format, called the {{IAST|Ratnaguṇasaṃcaya Gāthā}}, which some believe to be slightly older because it is not written in standard literary Sanskrit. However, these findings rely on late-dating Indian texts, in which verses and mantras are often kept in more archaic forms.BOOK, Nattier, Jan., A few good men : the Bodhisattva path according to The Inquiry of Ugra (UgraparipÌ£rcchā), 2003, University of Hawai’i Press, 0-8248-3003-2, 62 n19, 62933513, According to Edward Conze, the PP literature developed in nine stages: (1) An urtext similar to the first two chapters of the Sanskrit Ratnagunasaṃcaya Gāthā; (2) Chapters 3 to 28 of the Ratnagunasaṃcaya are composed, along with the prose of the Aṣṭasāhasrikā. This base text was further expanded with (3) material from the Abhidharma, and (4) concessions to the “Buddhism of Faith” (referring to Pure Land references in the sÅ«tra). This process led to (5) further expansion into larger PP sÅ«tras as well as (6) contraction into the shorter sÅ«tras (i.e. Diamond SÅ«tra, Heart SÅ«tra, down to the Prajñāpāramitā in One Letter). This expanded corpus formed the basis for the (7) Indian PP Commentaries, (8) Tantric PP works and (9) Chinese Chan texts.BOOK, Conze, Edward, 1904-1979., Thirty years of Buddhist studies : selected essays, 2000, Munshiram Manoharlal Publishers Pvt Ltd, 81-215-0960-2, 123–147, 46913071, Jan Nattier also defends the view that the Aṣṭasāhasrikā developed as various layers were added over time. However, Matthew Orsborn has recently argued, based on the chiastic structures of the text that the entire sÅ«tra may have been composed as a single whole (with a few additions added on the core chapters).{{sfn|Orsborn|2012|pp=364–365}}A number of scholars have proposed that the Mahāyāna Prajñāpāramitā teachings were first developed by the Caitika subsect of the Mahāsāṃghikas. They believe that the Aṣṭasāhasrikā Prajñāpāramitā SÅ«tra originated amongst the southern Mahāsāṃghika schools of the Ä€ndhra region, along the Kṛṣṇa River.Guang Xing. The Concept of the Buddha: Its Evolution from Early Buddhism to the Trikaya Theory. 2004. pp. 65-66 “Several scholars have suggested that the Prajnaparamita probably developed among the Mahasamghikas in Southern India, in the Andhra country, on the Krsna River.” These Mahāsāṃghikas had two famous monasteries near Amarāvati Stupa and Dhānyakataka, which gave their names to the PÅ«rvaÅ›aila and AparaÅ›aila schools.Guang Xing. The Concept of the Buddha: Its Evolution from Early Buddhism to the Trikaya Theory. 2004. p. 66 Each of these schools had a copy of the Aṣṭasāhasrikā Prajñāpāramitā SÅ«tra in Prakrit. Guang Xing also assesses the view of the Buddha given in the Aṣṭasāhasrikā Prajñāpāramitā SÅ«tra as being that of the Mahāsāṃghikas. Edward Conze estimates that this sÅ«tra originated around 100 BCE.In 2012, Harry Falk and Seishi Karashima published a damaged and partial KharoṣṭhÄ« manuscript of the Aṣṭasāhasrikā Prajñāpāramitā.Harry Falk and Seishi Karashima, iriab.soka.ac.jp/orc/Publications/ARIRIAB/pdf/ARIRIAB-15.pdf" title="web.archive.org/web/20131004225647iriab.soka.ac.jp/orc/Publications/ARIRIAB/pdf/ARIRIAB-15.pdf">A first‐century Prajñāpāramitā manuscript from Gandhāra â€” parivarta 1 (Texts from the Split Collection 1). Annual Report of the International Research Institute for Advanced Buddhology at Soka University XV (2012), 19-61. It is radiocarbon dated to ca. 184 BCE to 46 BCE , making it one of the oldest Buddhist texts in existence. It is very similar to the first Chinese translation of the Aṣṭasāhasrikā by Lokaká¹£ema (ca. 179 CE) whose source text is assumed to be in the GāndhārÄ« language; Lokaká¹£ema’s translation is also the first extant translation of the Prajñāpāramitā genre into a non-Indic language. Comparison with the standard Sanskrit text shows that it is also likely to be a translation from Gāndhāri as it expands on many phrases and provides glosses for words that are not present in the GāndhārÄ«. This points to the text being composed in GāndhārÄ«, the language of Gandhara (the region now called the Northwest Frontier of Pakistan, including Peshawar, Taxila and Swat Valley). The “Split” manuscript is evidently a copy of an earlier text, confirming that the text may date before the 1st century BCE .In contrast to western scholarship, Japanese scholars have traditionally considered the Diamond SÅ«tra (Vajracchedikā Prajñāpāramitā SÅ«tra) to be from a very early date in the development of Prajñāpāramitā literature.Williams, Paul. Mahāyāna Buddhism: the Doctrinal Foundations. London, UK: Routledge. {{ISBN|0-415-02537-0}}. p.42 The usual reason for this relative chronology which places the Vajracchedikā earlier is not its date of translation, but rather a comparison of the contents and themes.Schopen, Gregory. Figments and Fragments of Mahāyāna Buddhism in India. 2005. p. 55 Some western scholars also believe that the Aṣṭasāhasrikā Prajñāpāramitā SÅ«tra was adapted from the earlier Vajracchedikā Prajñāpāramitā SÅ«tra.Examining the language and phrases used in both the Aṣṭasāhasrikā and the Vajracchedikā, Gregory Schopen also sees the Vajracchedikā as being earlier than the Aṣṭasāhasrikā.Schopen, Gregory. Figments and Fragments of Mahāyāna Buddhism in India. 2005. pp. 31-32 This view is taken in part by examining parallels between the two works, in which the Aṣṭasāhasrikā seems to represent the later or more developed position. According to Schopen, these works also show a shift in emphasis from an oral tradition (Vajracchedikā) to a written tradition (Aṣṭasāhasrikā).

Larger PP sutras

(File:Perfection of Insight, Folio from a Shatasahasrika Prajnaparamita (The Perfection of Wisdom in 100,000 Verses) LACMA M.81.90.8 (2 of 2).jpg|thumb|Illustration from a 100,000 line PP sutra manuscript)The Pañcaviṃśatisāhasrikā prajñāpāramitā SÅ«tra (T. Shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa; C. Mohe bore boluomi jing, 摩訶般若波羅蜜經) is one of the largest PP sutras, comprising three volumes of the Tibetan Kangyur (26-28). It was also one of the most important and popular PP sutras in India, seeing as how there are numerous Indian commentaries on this text, including commentaries by Vimuktisena, Haribhadra, Smá¹›tijñānakÄ«rti, and Ratnakarashanti. The sutra also survives in the original Sanskrit, which was found in Gilgit. It also exists in four Chinese translations.WEB, Perfection of Wisdom {{!, 84000 Reading Room|url=https://read.84000.co/section/O1JC114941JC14665.html|access-date=2021-12-14|website=84000 Translating The Words of The Buddha|language=en}}According to Nattier, the Pañcaviṃśatisāhasrikā is basically the Aṣṭasāhasrikā base text which has been “sliced” up and filled with other material, increasing the length of the text considerably. This process of expansion continued, culminating in the massive Åšatasāhasrikā Prajñāpāramitā SÅ«tra (100,000 lines), the largest of the PP sutras.According to Joseph Walser, there is evidence that the Pañcaviṃśatisāhasrikā Prajñāpāramitā SÅ«tra (25,000 lines) and the Åšatasāhasrikā Prajñāpāramitā SÅ«tra (100,000 lines) have a connection with the Dharmaguptaka sect, while the Aṣṭasāhasrikā Prajñāpāramitā SÅ«tra (8,000 lines) does not.Williams, Paul. Mahāyāna Buddhism: The Doctrinal Foundations. 2008. p. 6Other PP texts were also composed which were much shorter and had a more independent structure from the Aṣṭasāhasrikā. Regarding the shorter PP texts, Conze writes, “two of these, the Diamond SÅ«tra and the Heart SÅ«tra are in a class by themselves and deservedly renowned throughout the world of Northern Buddhism. Both have been translated into many languages and have often been commented upon.”.Conze, Edward. The Short Prajñāpāramitā Texts. 1973. p. 9 Jan Nattier argues the Heart Sutra to be an apocryphal text composed in China from extracts of the Pañcaviṃśatisāhasrikā and other texts c. 7th century.JOURNAL, Nattier, Jan, The Heart SÅ«tra, Journal of the International Association of Buddhist Studies, 1992, 15, 2, 153–223, 10.2143/JIABS.15.2.3286001, Red Pine, however, does not support Nattiers argument and believes the Heart Sutra to be of Indian origin.“The Heart Sutra Translation and Commentary”, 2004. p.22-24

Esoteric Prajñāpāramitā texts

During the later phase of Indian Buddhism, Tāntric Prajñāpāramitā texts were produced from the 8th century upt to 11th century CE. These later esoteric Prajñāpāramitā sutras are generally short texts which contain mantras and/or dhāraṇīs and also reference esoteric Buddhist (Mantrayana) ideas. They often promote simple practices based on recitation which lead to the accumulation of merit and help one reach awakening.Bianchini, Francesco (2020). Tradition and Innovation in late South Asian Buddhism: The Impact of Spell Practices on the Recasting of Prajnaparamita Scriptures. St John’s College, The University of Oxford. Esoteric Prajñāpāramitā sutras include texts such as the AdhyardhaÅ›atikā Prajñāpāramitā SÅ«tra (150 lines), the famous Heart Sutra (Prajñāpāramitāhá¹›daya), the EkaÅ›lokikā prajñāpāramitā, Svalpāká¹£arā Prajñāpāramitā, KauÅ›ikā Prajñāpāramitā, SaptaÅ›lokikā Prajñāpāramitā, the *PrajñāpāramitānāmāṣṭaÅ›ataka and the Candragarbha Prajñāpāramitā.Bianchini, Francesco (2020). Tradition and Innovation in late South Asian Buddhism: The Impact of Spell Practices on the Recasting of Prajnaparamita Scriptures, pp. 65-75. St John’s College, The University of Oxford. Some of these sources, like the Svalpāká¹£arā, claim that simply reciting the dharanis found in the sutras are as beneficial as advanced esoteric Buddhist practices (with the full ritual panoply of mandalas and abhiseka).Bianchini, Francesco (2020). Tradition and Innovation in late South Asian Buddhism: The Impact of Spell Practices on the Recasting of Prajnaparamita Scriptures, p. 282. St John’s College, The University of Oxford. These scriptures may have been recited in esoteric rituals and two of them remain in widespread use today: Prajñāpāramitāhá¹›daya (commonly recited throughout Asia by Buddhists) and the AdhyardhaÅ›atikā (an widely recited text in Shingon Buddhism).Bianchini, Francesco (2020). Tradition and Innovation in late South Asian Buddhism: The Impact of Spell Practices on the Recasting of Prajnaparamita Scriptures, p. 285. St John’s College, The University of Oxford.

Prajñāpāramitā in Central Asia

{{see also|Buddhism in Central Asia}}By the middle of the 3rd century CE, it appears that some Prajñāpāramitā texts were known in Central Asia, as reported by the Chinese monk Zhu Zixing, who brought back a manuscript of the Prajñāpāramitā of 25,000 lines:Heirman, Ann. Bumbacher, Stephan Peter. The Spread of Buddhism. 2007. p. 100{{blockquote|When in 260 AD, the Chinese monk Zhu Zixing chose to go to Khotan in an attempt to find original Sanskrit sÅ«tras, he succeeded in locating the Sanskrit Prajñāpāramitā in 25,000 verses, and tried to send it to China. In Khotan, however, there were numerous HÄ«nayānists who attempted to prevent it because they regarded the text as heterodox. Eventually, Zhu Zixing stayed in Khotan, but sent the manuscript to Luoyang where it was translated by a Khotanese monk named Moká¹£ala. In 296, the Khotanese monk GÄ«tamitra came to Chang’an with another copy of the same text.}}

China

{{Chinese Buddhist Canon}}In China, there was extensive translation of many Prajñāpāramitā texts beginning in the second century CE. The main translators include: Lokaká¹£ema (支婁迦讖), ZhÄ« QÄ«an (支謙), Dharmaraká¹£a (竺法護), Moká¹£ala (無叉羅), KumārajÄ«va (鳩摩羅什, 408 CE), Xuánzàng (玄奘), Făxián (法賢) and Dānapāla (施護).{{sfn|Orsborn|2012|p=41}} These translations were very influential in the development of East Asian Mādhyamaka and on Chinese Buddhism.Xuanzang (fl. c. 602–664) was a Chinese scholar who traveled to India and returned to China with three copies of the Mahāprajñāpāramitā SÅ«tra which he had secured from his extensive travels.Wriggins, Sally Hovey (2004). The Silk Road Journey with Xuanzang. Boulder, Colorado: WestviewPress. {{ISBN|0-8133-6599-6}}. p.206 Xuanzang, with a team of disciple translators, commenced translating the voluminous work in 660 CE using the three versions to ensure the integrity of the source documentation. Xuanzang was being encouraged by a number of the disciple translators to render an abridged version. After a suite of dreams quickened his decision, Xuanzang determined to render an unabridged, complete volume, faithful to the original of 600 fascicles.Wriggins, Sally Hovey (2004). The Silk Road Journey with Xuanzang. Boulder, Colorado: WestviewPress. {{ISBN|0-8133-6599-6}}. p.207An important PP text in East Asian Buddhism is the Dazhidulun (大智度論, T no. 1509), a massive commentary on the Pañcaviṃśatisāhasrikā Prajñāpāramitā translated by KumārajÄ«va (344–413 CE). There are also later commentaries from Zen Buddhists on the Heart and Diamond sutra and KÅ«kai’s commentary (9th century) is the first-known Tantric commentary.

Tibet

The PP sutras were first brought to Tibet in the reign of Trisong Detsen (742-796) by scholars Jinamitra and Silendrabodhi and the translator Ye shes De.Brunnholzl, Karl; Gone Beyond: The Prajnaparamita Sutras The Ornament Of Clear Realization And Its Commentaries In The Tibetan Kagyu Tradition (Tsadra) 2011, page 42. Tibetan Buddhist scholasticism generally studies the PP sutras through the Abhisamayālaá¹…kāra and its numerous commentaries. The focus on the Abhisamayālaá¹…kāra is particularly pronounced in the Gelug school, who according to Georges Dreyfus “take the Ornament as the central text for the study of the path” and “treat it as a kind of Buddhist encyclopedia, read in the light of commentaries by Je Dzong-ka-ba, Gyel-tsap Je, and the authors of manuals [monastic textbooks].“Dreyfus, Georges B.J. (2003) The Sound of Two Hands Clapping: The Education of a Tibetan Buddhist Monk, pp. 175-176. University of California Press.

Texts

(file:Perfection of Wisdom in 8000 Wellcome L0021449.jpg|thumb|Manuscript of the Perfection of Wisdom in 8,000 lines)

The Main Prajñāpāramitā Sūtras

File:Diamond Sutra of 868 AD - The Diamond Sutra (868), frontispiece and text - BL Or. 8210-P.2.jpg|thumb|The world’s earliest printed book is a Chinese translation of the Vajracchedikā Prajñāpāramitā SÅ«tra (Vajra Cutter Sutra) from DunhuangDunhuangAn Indian commentary on the Mahāyānasaṃgraha, entitled Vivá¹›taguhyārthapiṇḍavyākhyā (A Condensed Explanation of the Revealed Secret Meaning, Derge No. 4052), lists eight Prajñāpāramitā sÅ«tras which were “taught to bodhisattvas” and are seen as superior (from the Sravakayana sutras) because they are superior “in eliminating conceptually imaged forms”.Hamar, Imre. Reflecting Mirrors: Perspectives on Huayan Buddhism. 2007. p. 94 The eight texts are listed according to length and are the following:

1. Triśatikā Prajñāpāramitā Sūtra: 300 lines, alternatively known as the Vajracchedikā Prajñāpāramitā Sūtra (Diamond Sūtra)
2. Pañcaśatikā Prajñāpāramitā Sūtra: 500 lines
3. SaptaÅ›atikā Prajñāpāramitā SÅ«tra: 700 lines, the bodhisattva MañjuÅ›rÄ«’s exposition of Prajñāpāramitā
4. Sārdhadvisāhasrikā Prajñāpāramitā Sūtra: 2,500 lines, from the questions of Suvikrāntavikrāmin Bodhisattva
5. Aṣṭasāhasrikā Prajñāpāramitā Sūtra: 8,000 lines
6. Aṣṭadaśasāhasrikā Prajñāpāramitā Sūtra: 18,000 lines
7. Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra: 25,000 lines.
8. Śatasāhasrikā Prajñāpāramitā Sūtra: 100,000 lines.

Xuánzàng’s Prajñāpāramitā Library

File:Illustrated_frontispiece_to_the_Mahaprajnaparamita_Sutra,_12th_century,_Honolulu_Museum_of_Art6.JPG|thumb|Illustrated frontispiece to the Great Perfection of Wisdom Sutra, Japan, Heian period, late 12th century, handscroll, gold on blue paper, Honolulu Museum of ArtHonolulu Museum of ArtThe Chinese scholar and translator Xuánzàng (玄奘, 602-664) is known for his translation of a massive Sanskrit collection of Prajñāpāramitā sutras called “the Xuánzàng Prajñāpāramitā Library” or “The Great PrajñāpāramitāsÅ«tra” (般若 波羅蜜 多 經, pinyin: bōrÄ› bōluómì duō jÄ«ng).Muller, Charles A. (1995). 大 般若 波羅蜜 多 經 Basic Meaning: Mahāprajñāpāramitā-sÅ«tra. Digital Dictionary of Buddhism (電子 佛教 è¾­å…¸), July 1995. Xuánzàng returned to China with three copies of this Sanskrit work which he obtained in South India and his translation is said to have been based on these three sources.Wriggins, Sally Hovey (1997). Xuanzang: A Buddhist Pilgrim on the Silk Road, p. 206. Westview Press, October 9, 1997. {{ISBN|978-0-8133-3407-3}}. In total it includes 600 scrolls, with 5 million Chinese characters.This collection consists of 16 Prajñāpāramitā texts:Lancaster, Lewis, R .; Park, Sung-bae (2004). K 1 (T. 220) (H. 219). The Korean Buddhist Canon: A Descriptive Catalog, 2004.

• Prajñāpāramitā sÅ«tra in 100,000 verses (scrolls 1-400)
• Prajñāpāramitā sÅ«tra in 25,000 verses (scrolls 401-478)
• Prajñāpāramitā sÅ«tra in 18,000 verses (scrolls 479-537)
• Prajñāpāramitā sutra in 8,000 verses (scrolls 538-555)
• An abridged version of the Prajñāpāramitā sÅ«tra in 8,000 verses (scrolls 556-565)
• Devarājapravara prajñāpāramitā sÅ«tra - a part of the Questions of Suvikrānta (scrolls 566-573)
• Prajñāpāramitā sÅ«tra in 700 verses (scrolls 574-575)
• NāgaÅ›ripa-priccha Prajñāpāramitā (scroll 576)
• The Diamond Sutra (scroll 577)
• Prajñāpāramitā sÅ«tra in 150 verses (scroll 578)
• Ä€rya pañcapāramitānirdeÅ›a nāma mahāyāna sÅ«tra (bokrull 579-592)
• The Questions of Suvikrānta (scroll 593-600)

A modern English translation: The Great Prajna Paramita Sutra (vols. 1 to 6) translated by Naichen Chen (Tucson: Wheatmark).

In the Tibetan Kangyur

(file:Tibetan - Buddha Shakyamuni and Prajnaparamita - Walters W8561 (2).jpg|thumb|Tibetan prajñāpāramitā manuscript depicting Sakyamuni Buddha and Prajñāpāramitā devi, 13th century){{Tibetan Buddhist Canon}}In the Tibetan Buddhist tradition, the Abhisamayālaá¹…kāra is traditionally said to be a commentary to seventeen Prajñāpāramitā (PP) source texts. These are seen as the most important PP sutras and they collectively known as the “Seventeen Mothers and Sons” (Wyl. yum sras bcu bdun).Karma Phuntsho (2005). Mipham’s Dialectics and the Debates on Emptiness: To Be, Not to Be or Neither, p. 232. Routledge.The Six Mothers are:WEB, Perfection of Wisdom {{!, 84000 Reading Room |url=https://read.84000.co/section/O1JC114941JC14665.html |access-date=2022-06-16 |website=84000 Translating The Words of The Buddha |language=en}}

1. The Perfection of Wisdom in One Hundred Thousand Lines (Sanskrit: Å›atasāhasrikāprajñāpāramitā, Wylie: sher phyin stong phrag brgya pa/ (’bum/)), Tohoku (Toh) Catalogue 8.
2. The Perfection of Wisdom in Twenty-five Thousand Lines (Pañcaviṃśatisāhasrikā­prajñāpāramitā, sher phyin stong phrag nyi shu lnga pa/ (nyi khri/)), Toh 9.
3. The Perfection of Wisdom in Eighteen Thousand Lines (Aṣṭā­daśasāhasrikā­prajñā­pāramitā, sher phyin khri brgyad stong pa), Toh 10.
4. The Transcendent Perfection of Wisdom in Ten Thousand Lines (Daśasāhasrikā­prajñā­pāramitā, shes phyin khri pa), Toh 11.
5. The Perfection of Wisdom in Eight Thousand Lines (Aṣṭasāhasrikāprajñāpāramitā, sher phyin brgyad stong pa/), Toh 12.
6. The Verses that Summarize the Perfection of Wisdom (Prajñāpāramitāsaṃcayagāthā, shes rab kyi pha rol tu phyin pa sdud pa tshigs su), Toh 13.

The Eleven Sons are:

1. The Perfection of Wisdom in Seven Hundred Lines (saptaśatikāprajñāpāramitā), Toh 24.
2. The Perfection of Wisdom in Five Hundred Lines (pañcaśatikāprajñāpāramitā), Toh 15.
3. The Illustrious Perfection of Wisdom in Fifty Lines (bhagavatī­prajñāpāramitāpañcāśatikā), Toh 18.
4. The Principles of the Perfection of Wisdom in One Hundred and Fifty Lines (prajñāpāramitānayaśatapañcaśatikā), Toh 17.
5. The Twenty-five Entrances to the Perfection of Wisdom (pañcaviṃśatikāprajñāpāramitāmukha), Toh 20.
6. The Perfection of Wisdom in a Few Syllables (svalpākṣaraprajñāpāramitā), Toh 22.
7. The Perfection of Wisdom Mother in One Syllable (ekākṣarīmātāprajñāpāramitā), Toh 23.
8. The Perfection of Wisdom for Kauśika (kauśikaprajñāpāramitā), Toh 19
9. The Perfection of Wisdom Teachings “The Questions of Suvikrāntavikrāmin” (suvikrāntavikrāmiparipá¹›cchā­prajñāpāramitānirdeÅ›a), Toh 14.
10. The SÅ«tra on the Perfection of Wisdom “The Diamond Cutter” (vajracchedikā), Toh 16.
11. The Heart of the Perfection of Wisdom, the Blessed Mother (Bhagavatī­prajñā­pāramitā­hṛdaya), Toh 21.

In the Prajñāpāramitā section of the Kangyur, there are also other Prajñāpāramitā sutras besides the seventeen Mothers and Sons:

• The Hundred and Eight Names of the Perfection of Wisdom (prajñāpāramitānāmāṣṭaÅ›ataka), Toh 25.
• The Perfection of Wisdom for SÅ«ryagarbha (sÅ«ryagarbhaprajñāpāramitā), Toh 26.
• The Perfection of Wisdom for Candragarbha (candragarbhaprajñāpāramitā), Toh 27.
• The Perfection of Wisdom for Samantabhadra (samantabhadraprajñāpāramitā), Toh 28.
• The Perfection of Wisdom for Vajrapāṇi (vajrapāṇiprajñāpāramitā), Toh 29.
• The Perfection of Wisdom for Vajraketu (vajraketuprajñāpāramitā), Toh 30.

Commentaries

There are various Indian and later Chinese commentaries on the Prajñāpāramitā sutras, some of the most influential commentaries include:

• MahāprajñāpāramitopadeÅ›a (大智度論, T no. 1509) a massive and encyclopedic text translated into Chinese by the Buddhist scholar KumārajÄ«va (344–413 CE). It is a commentary on the Pañcaviṃśatisāhasrikā Prajñāpāramitā. This text claims to be from the Buddhist philosopher Nagarjuna (c. 2nd century) in the colophon, but various scholars such as Étienne Lamotte have questioned this attribution. This work was translated by Lamotte as Le Traité de la Grande Vertu de Sagesse and into English from the French by Gelongma Karma Migme Chodron.Lamotte, Etienne; Gelongma Karma Migme Chodron. THE TREATISE ON THE GREAT VIRTUE OF WISDOM OF NÄ€GÄ€RJUNA (MAHÄ€PRAJÑĀPÄ€RAMITĀŚĀSTRA) VOL. I CHAPTERS I – XV COMPOSED BY THE BODHISATTVE NÄ€GÄ€RJUNA AND TRANSLATED BY THE TRIPIṬAKADHARMÄ€CÄ€RYA KUMÄ€RAJIVA OF THE LAND OF KOUTCHA UNDER THE LATER TS’IN
• Abhisamayālaá¹…kāra (Ornament of clear realization), the central Prajñāpāramitā shastra in the Tibetan tradition. It is traditionally attributed as a revelation from the Bodhisattva Maitreya to the scholar Asanga (fl. 4th century CE), known as a master of the Yogachara school. The Indian commentary on this text by Haribadra, the Abhisamayalankaraloka, has also been influential on later Tibetan texts. There is also another Indian commentary to the AA by Vimuktisena.
• Åšatasāhasrikā-pañcaviṃśatisāhasrikāṣṭādaÅ›asāhasrikā-prajñāpāramitā-bá¹›haá¹­á¹­Ä«kā, often attributed to Vasubandhu (4th century).Karl Brunnhölzl “Prajñāpāramitā, Indian “gzhan ston pas”, And the Beginning of Tibetan gzhan stong” (2011) 197p.www.istb.univie.ac.at/cgi-bin/wstb/wstb.cgi?ID=78&show_description=1
• Satasahasrika-paramita-brhattika, attributed to Daṃṣṭrāsena.
• Dignāga’s Prajnaparamitarthasamgraha-karika.
• Ratnākaraśānti’s PrajñāpāramitopadeÅ›a.

Themes in Prajñāpāramitā sutras

Core themes

The Bodhisattva and Prajñāpāramitā

A key theme of the Prajñāpāramitā sutras is the figure of the Bodhisattva (literally: awakening-being) which is defined in the 8,000-line Prajñāpāramitā sutra as: A Bodhisattva is then a being that experiences everything “without attachment” (asakti) and sees reality or suchness (Tathātā) as it is. The Bodhisattva is the main ideal in Mahayana (Great Vehicle), which sees the goal of the Buddhist path as becoming a Buddha for the sake of all sentient beings, not just yourself: A central quality of the Bodhisattva is their practice of Prajñāpāramitā, a most deep (gambhÄ«ra) state of knowledge which is an understanding of reality arising from analysis as well as meditative insight. It is non-conceptual and non-dual (advaya) as well as transcendental.Williams, Paul; Mahayana Buddhism, the doctrinal foundations, pages 49-50. Literally, the term could be translated as “knowledge gone to the other (shore)”,{{sfn|Orsborn|2012|p=176}} or transcendental knowledge. The Aṣṭasāhasrikā Prajñāpāramitā SÅ«tra says: A further passage in the 8,000-line Prajñāpāramitā sutra states that Prajñāpāramitā means that a Bodhisattva stands in emptiness (shunyata) by not standing (√sthā) or supporting themselves on any dharma (phenomena), whether conditioned or unconditioned. The dharmas that a Bodhisattva does “not stand” on include standard listings such as: the five aggregates, the sense fields (ayatana), nirvana, Buddhahood, etc.{{sfn|Orsborn|2012|p=149}} This is explained by stating that Bodhisattvas “wander without a home” (aniketacārÄ«); “home” or “abode” meaning signs (nimitta, meaning a subjective mental impression) of sensory objects and the afflictions that arise dependent on them. This includes the absence, the “not taking up” (aparigá¹›hÄ«ta) of even “correct” mental signs and perceptions such as “form is not self”, “I practice Prajñāpāramitā”, etc. To be freed of all constructions and signs, to be signless (animitta) is to be empty of them and this is to stand in Prajñāpāramitā.{{sfn|Orsborn|2012|pp=180–181}} The Prajñāpāramitā sutras state that all Buddhas and Bodhisattvas in the past have practiced Prajñāpāramitā. Prajñāpāramitā is also associated with Sarvajñata (all-knowledge) in the Prajñāpāramitā sutras, a quality of the mind of a Buddha which knows the nature of all dharmas. According to Karl Brunnholzl, Prajñāpāramitā means that “all phenomena from form up through omniscience being utterly devoid of any intrinsic characteristics or nature of their own.“Brunnholzl, Karl; Gone Beyond: The Prajnaparamita Sutras The Ornament Of Clear Realization And Its Commentaries In The Tibetan Kagyu Tradition (Tsadra) 2011, page 28. Furthermore, “such omniscient wisdom is always nonconceptual and free from reference points since it is the constant and panoramic awareness of the nature of all phenomena and does not involve any shift between meditative equipoise and subsequent attainment.“Brunnholzl, Karl; Gone Beyond: The Prajnaparamita Sutras The Ornament Of Clear Realization And Its Commentaries In The Tibetan Kagyu Tradition (Tsadra) 2011, page 30.Edward Conze outlined several psychological qualities of a Bodhisattva’s practice of Prajñāpāramitā:Conze, Edward; The Ontology of the Prajnaparamita, Philosophy East and West Vol.3 (1953) PP.117-129, University of Hawaii Press

• Non-apprehension (anupalabdhi)
• No settling down or “non-attachment” (anabhinivesa)
• No attainment (aprapti). No person can “have,” or “possess,” or “acquire,” or “gain” any dharma.
• Non-reliance on any dharma, being unsupported, not leaning on any dharma.
• “Finally, one may say that the attitude of the perfected sage is one of non-assertion.”

Other Bodhisattva qualities

File:Astasahasrika Prajnaparamita Avalokitesvara Bodhisattva Nalanda.jpeg|thumb|AvalokiteÅ›vara. {{IAST|Aṣṭasāhasrikā Prajñāpāramitā SÅ«tra}} manuscript. Nālandā, Bihar, IndiaIndiaThe Prajñāpāramitā sutras also teach of the importance of the other pāramitās (perfections) for the Bodhisattva such as Ksanti (patience): “Without resort to this patience (kṣānti) they [bodhisattvas] cannot reach their respective goals”.{{sfn|Orsborn|2012|p=124}}Another quality of the Bodhisattva is their freedom from fear (na vtras) in the face of the seemingly shocking doctrine of the emptiness of all dharmas which includes their own existence. A good friend (kalyanamitra) is useful in the path to fearlessness. Bodhisattvas also have no pride or self-conception (na manyeta) of their own stature as Bodhisattvas.{{sfn|Orsborn|2012|pp=139–140}} These are important features of the mind of a bodhisattva, called bodhicitta. The Prajñāpāramitā sutras also mention that bodhicitta is a middle way, it is neither apprehended as existent (astitā) or non-existent (nāstitā) and it is “immutable” (avikāra) and “free from conceptualization” (avikalpa).{{sfn|Orsborn|2012|p=141}}The Bodhisattva is said to generate “great compassion” (maha-karuṇā) for all beings on their path to liberation and yet also maintain a sense of equanimity (upekṣā) and distance from them through their understanding of emptiness, due to which, the Bodhisattva knows that even after bringing countless beings to nirvana, “no living being whatsoever has been brought to nirvana.” Bodhisattvas and Mahāsattvas are also willing to give up all of their meritorious deeds for sentient beings and develop skillful means (upaya) in order to help abandon false views and teach them the Dharma. The practice of Prajñāpāramitā allows a Bodhisattva to become:“a saviour of the helpless, a defender of the defenceless, a refuge to those without refuge, a place to rest to those without resting place, the final relief of those who are without it, an island to those without one, a light to the blind, a guide to the guideless, a resort to those without one and....guide to the path those who have lost it, and you shall become a support to those who are without support.“{{sfn|Orsborn|2012|p=271}}

Tathātā

Tathātā (Suchness or Thusness) and the related term Dharmatā (the nature of Dharma), and Tathāgata are also important terms of the Prajñāpāramitā texts. To practice Prajñāpāramitā means to practice in accord with ‘the nature of Dharma’ and to see the Tathāgata (i.e. the Buddha). As the Aṣṭasāhasrikā Prajñāpāramitā SÅ«tra states, these terms are generally used equivalently: “As the suchness (tathatā) of dharmas is immovable (acalitā), and the suchness (tathatā) of dharmas is the Tathāgata.“{{sfn|Orsborn|2012|p=233}} The Tathāgata is said in the Aṣṭasāhasrikā Prajñāpāramitā SÅ«tra to “neither come nor go”. Furthermore, the Aṣṭasāhasrikā Prajñāpāramitā SÅ«tra includes a list of synonyms associated with Tathāgata as also being “beyond coming and going”, these include: 1. Suchness (tathatā); 2. Unarisen (anutpāda); 3. Reality limit (bhÅ«takoá¹­i); 4. Emptiness (“Śūnyatā“); 5. Division (yathāvatta); 6. Detachment (virāga); 7. Cessation (nirodha); 8. Space element (ākāśadhātu). The sutra then states:Apart from these dharmas, there is no Tathāgata. The suchness of these dharmas, and the suchness of the Tathāgatas, is all one single suchness (ekaivaiṣā tathatā), not two, not divided (dvaidhÄ«kāraḥ). ... beyond all classification (gaṇanāvyativá¹›ttā), due to non-existence (asattvāt).{{sfn|Orsborn|2012|p=233}}Suchness then does not come or go because like the other terms, it is not a real entity (bhÅ«ta, svabhāva), but merely appears conceptually through dependent origination, like a dream or an illusion.Edward Conze lists six ways in which the ontological status of dharmas is considered by the Prajñāpāramitā:

1. Dharmas are non-existent because they have no own-being (svabhava).
2. Dharmas have a purely nominal existence. They are mere words, a matter of conventional expression.
3. Dharmas are “without marks, with one mark only, ie., with no mark.” A mark (laksana) being a distinctive property which separates it from other dharmas.
4. Dharmas are isolated (vivikta), absolutely isolated (atyantavivikta).
5. Dharmas have never been produced, never come into existence; they are not really ever brought forth, they are unborn (ajata).
6. Non-production is illustrated by a number of similes, i.e., dreams, magical illusions, echoes, reflected images, mirages, and space.

It is through seeing this Tathātā that one is said to have a vision of the Buddha (the Tathāgata), seeing this is called seeing the Buddha’s Dharmakaya (Dharma body) which is a not his physical body, but none other than the true nature of dharmas.{{sfn|Orsborn|2012|p=240}}

Negation and emptiness

Most modern Buddhist scholars such as Lamotte, Conze and Yin Shun have seen Śūnyatā (emptiness, voidness, hollowness) as the central theme of the Prajñāpāramitā sutras.{{sfn|Orsborn|2012|pp=107–108}} Edward Conze writes:It is now the principal teaching of Prajñāpāramitā with regard to own-being that it is “empty.” The Sanskrit term is svabhāva-śūnya. This is a tatpuruá¹£a compound (one in which the last member is qualified by the first without losing its grammatical independence), in which svabhava may have the sense of any oblique case. The Mahayana understands it to mean that dharmas are empty of any own-being, i.e.,that they are not ultimate facts in their own right, but merely imagined and falsely discriminated, for each and every one of them is dependent on something other than itself. From a slightly different angle this means that dharmas, when viewed with perfected gnosis, reveal an own-being which is identical with emptiness, i.e in their own-being they are empty.The Prajñāpāramitā sutras commonly use apophatic statements to express the nature of reality as seen by Prajñāpāramitā. A common trope in the Prajñāpāramitā sutras is the negation of a previous statement in the form ‘A is not A, therefore it is A’, or more often negating only a part of the statement as in, “XY is a Y-less XY”.{{sfn|Orsborn|2012|p=171}} Japanese Buddhologist, Hajime Nakamura, calls this negation the ‘logic of not’ (na prthak).JOURNAL, Nagatomo, Shigenori, The Logic of the Diamond Sutra: A is not A, therefore it is A, Asian Philosophy, November 2000, 10, 3, 213–244, 10.1080/09552360020011277, 13926265, An example from the Diamond Sutra of this use of negation is: The rationale behind this form is the juxtaposition of conventional truth with ultimate truth as taught in the Buddhist two truths doctrine. The negation of conventional truth is supposed to expound the ultimate truth of the emptiness (Śūnyatā) of all reality - the idea that nothing has an ontological essence and all things are merely conceptual, without substance.The Prajñāpāramitā sutras state that dharmas should not be conceptualized either as existent, nor as non existent, and use negation to highlight this: “in the way in which dharmas exist (saṃvidyante), just so do they not exist (asaṃvidyante)”.{{sfn|Orsborn|2012|p=192}}

Māyā

The Prajñāpāramitā sutras commonly state that all dharmas (phenomena), are in some way like an illusion (māyā), like a dream (svapna) and like a mirage.Williams, Paul; Mahayana Buddhism, the doctrinal foundations, pages 52. The Diamond Sutra states: Even the highest Buddhist goals like Buddhahood and Nirvana are to be seen in this way, thus the highest wisdom or prajña is a type of spiritual knowledge which sees all things as illusory. As Subhuti in the Aṣṭasāhasrikā Prajñāpāramitā SÅ«tra states: This is connected to the impermanence and insubstantial nature of dharmas. The Prajñāpāramitā sutras give the simile of a magician (māyākāra: ‘illusion-maker’) who, when seemingly killing his illusory persons by cutting off their heads, really kills nobody and compare it to the bringing of beings to awakening (by ‘cutting off’ the conceptualization of self view; Skt: ātmadṛṣṭi chindati) and the fact that this is also ultimately like an illusion, because their aggregates “are neither bound nor released”.{{sfn|Orsborn|2012|p=193}} The illusion then, is the conceptualization and mental fabrication of dharmas as existing or not existing, as arising or not arising. Prajñāpāramitā sees through this illusion, being empty of concepts and fabrications.Perceiving dharmas and beings like an illusion (māyādharmatā) is termed the “great armor” (mahāsaṃnaha) of the Bodhisattva, who is also termed the ‘illusory man’ (māyāpuruá¹£a).{{sfn|Orsborn|2012|pp=165–166}}

Sutra worship

According to Paul Williams, another major theme of the Prajñāpāramitā sutras is “the phenomenon of laudatory self reference—the lengthy praise of the sutra itself, the immense merits to be obtained from treating even a verse of it with reverence, and the nasty penalties which will accrue in accordance with karma to those who denigrate the scripture.“Williams, Paul; Mahayana Buddhism, the doctrinal foundations, page 46.

Later developments

According to Edward Conze, later Prajñāpāramitā sutras added much new doctrinal material. Conze lists the later accretions as:Conze, Edward, THE PERFECTION OF WISDOM IN EIGHT THOUSAND LINES & ITS VERSE SUMMARY,huntingtonarchive.org/resources/downloads/sutras/02Prajnaparamita/Astasahasrika.pdf

1. Increasing sectarianism, with all the rancor, invective and polemics that that implies
2. Increasing scholasticism and the insertion of longer and longer Abhidharma lists
3. Growing stress on skill in means, and on its subsidiaries such as the Bodhisattva’s Vow and the four means of conversion, and its logical sequences, such as the distinction between provisional and ultimate truth
4. A growing concern with the Buddhist of faith, with its celestial Buddhas and Bodhisattva and their Buddha-fields;
5. A tendency towards verbosity, repetitiveness and overelaboration
6. Lamentations over the decline of the Dharma
7. Expositions of the hidden meaning which become the more frequent the more the original meaning becomes obscured
8. Any reference to the Dharma body of the Buddha as anything different from a term for the collection of his teachings
9. A more and more detailed doctrine of the graded stages (bhÅ«mi) of a Bodhisattva’s career.

“>

Selected English translations{| class“wikitable sortable“|+

! Author! Title! Publisher! Notes! Year| Edward Conze

978-0-87773-709-4}}| Buddhist Society, London| Portions of various Perfection of Wisdom sutras| 1978

| Edward Conze

0-520-05321-4}}| University of California| Mostly the version in 25,000 lines, with some parts from the versions in 100,000 and 18,000 lines| 1985

|Dr. Gyurme Dorje, for the Padmakara Translation Group|The Transcendent Perfection of Wisdom in Ten Thousand Lines(Daśasāhasrikā­prajñā­pāramitā)|84000: Translating the Words of the Buddha|The complete Prajnaparamita in 10,000 lines, translated from the Tibetan. With hyper-linked glossary and Tibetan text.|2018, updated 2020.| Edward Conze

0-04-440259-7}}| Unwin| The Heart Sutra and the Diamond Sutra with commentaries| 1988

| Edward Conze

81-7030-405-9}}| Four Seasons Foundation| The earliest text in a combination of strict translation and summary| 1994

|Edward Conze

0-946672-28-8}}| Buddhist Publishing Group, Totnes. (Luzac reprint)| Most of the short sutras: Perfection of Wisdom in 500 Lines, 700 lines, The Heart Sutra and The Diamond Sutra, one word, plus some Tantric sutras, all without commentaries.| 2003

Tashi Tsering (Jamyang Buddhist Centre)>Geshe Tashi Tsering	978-0-86171-511-4}}| Wisdom Publications| A guide to the topic of emptiness from a Tibetan Buddhist perspective, with English translation of the Heart Sutra| 2009

| Lex Hixon

0-8356-0689-9}}| Quest| Selected verses from the Prajnaparamita in 8,000 lines| 1993

|R.C. Jamieson

978-0-670-88934-1}}| Penguin Viking| Foreword by H.H. the Dalai Lama; illustrated with Cambridge University Library Manuscript Add.1464 & Manuscript Add.1643	2000

| Richard H. Jones

978-1-4783-8957-6}}| Jackson Square Books| Clear translations and summaries of the most important texts with essays| 2012

|Geshe Kelsang Gyatso

The New Heart of Wisdom>Heart of Wisdom {{ISBN|0-948006-77-3}}| Tharpa| The Heart Sutra with a Tibetan commentary| 2001

| Lopez, Donald S.

0-691-00188-X}}| Princeton| The Heart Sutra with eight complete Indian and Tibetan commentaries| 1998

| Lopez, Donald S.

0-88706-590-2}}| SUNY	History of Buddhism in India>Indian commentaries| 1987

| Rabten, Geshe

0-86171-010-X}}| Wisdom	Tibetan Buddhism>Tibetan commentary| 1983

| Thich Nhat Hanh

0-938077-11-2}}| Parallax Press	Chinese Chán#Thiền in Vietnam>Vietnamese Thiền commentary| 1988

|Thich Nhat Hanh

0-938077-51-1}}| Parallax Press| The Diamond Sutra with a Vietnamese Thiền commentary| 1992

Red Pine (author)>Red Pine	1-58243-256-2}}| Counterpoint	Chinese Chán>Chán/Zen commentary| 2001

Red Pine (author)>Red Pine	978-1-59376-009-0}}| Counterpoint| Heart Sutra with commentary| 2004

|14th Dalai Lama

978-0-86171-284-7}}| Wisdom Publications| Heart Sutra with commentary by the 14th Dalai Lama| 2005

| Doosun Yoo

978-1-61429-053-7}}| Wisdom Publications| English translation of the Heart Sutra with Korean Seon commentary| 2013

|Kazuaki Tanahashi

978-1-61180-096-8}}|Shambhala Publications| English translation of the Heart Sutra with history and commentary| 2015

| Naichen Chen

978-1-62787-456-4}}| Wheatmark| Unabridged English translation of Xuanzang’s Chinese rendition (fascicles 1-20)| 2017

| Naichen Chen

978-1-62787-582-0}}| Wheatmark| Unabridged English translation of Xuanzang’s Chinese rendition (fascicles 21-40)| 2018

| Naichen Chen

978-1-62787-747-3}}| Wheatmark| Unabridged English translation of Xuanzang’s Chinese rendition (fascicles 41-60)| 2019

|Gareth Sparham|The Perfection of Wisdom in Eighteen Thousand Lines|84000: Translating the Words of the Buddha|Full translation from the Tibetan version: Tohoku Catalogue No. 10.|2022|Huifeng Shi (Matthew Osborn)|Annotated English Translation of KumārajÄ«va’s XiaÇ’pǐn Prajnāpāramitā SÅ«tra|Asian Literature and Translation

KumārajÄ«va>Kumarajiva’s 5th century translation of the Perfection of Wisdom in Eight Thousand Lines.|2018

|Stefano Zacchetti|In Praise of the Light: a critical synoptic edition with an annotated translation of chapters 1-3 of Dharmaraká¹£a’s Guang zan jing 光讚經, being the earliest Chinese translation of the Larger Prajñāpāramitā.

Sōka University>Soka University, Bibliotheca philologica et philosophica buddhica, v. 8.||2005

|Paul Harrison|Vajracchedikā Prajñāpāramitā: A New English Translation of the Sanskrit Text Based on Two Manuscripts from Greater Gandhāra|Hermes Publishing, Oslo|Translation of the Diamond SÅ«tra from the Sanskrit based on the two oldest manuscripts (the Gilgit and the Schøyen collection manuscripts)|2006|Gregory Schopen|“The Perfection of Wisdom“|in D. S. Lopez Jr., ed., Buddhist Scriptures (London, 2004), pp. 450–463.|Translation of the Diamond Sutra|2004

References

{{Reflist}}

Literature

• BOOK

,

• Müller, F. Max, trans (1894). Buddhist Mahâyâna texts Vol.2, Oxford, Clarendon Press (the Vagrakkedikâ, the larger Pragñâ-pâramitâ-hridaya-sûtra, the smaller Pragñâ-pâramitâ-hridaya-sûtra).
• THESIS, Orsborn, Matthew Bryan, Chiasmus in the early Prajñāpāramitā: literary parallelism connecting criticism & hermeneutics in an early Mahāyāna sÅ«tra, 2012, 10.5353/th_b4775259, 2024-04-12,
• THESIS, Qing, Fa, 2001, The development of Prajna in Buddhism from early Buddhism to the Prajnaparamita system: With special reference to the Sarvastivada tradition, PhD Dissertation, University of Calgary, Advisor: Kawamura, Leslie S., 0-612-64836-2, 1880/40730

,

• BOOK, Vaidya, P.L, 1960, Aṣṭasāhasrikā Prajñāpāramitā with Haribhadra’s Commentary Called āloka, Buddhist Sanskrit Texts, 4, Darbhanga, The Mithila Institute

,

External links

{{wikisource|Vajracchedikā Prajñāpāramitā Sūtra}}{{wikisource|Shorter Prajñāpāramitā Hṛdaya Sūtra}}{{wikisource|Longer Prajñāpāramitā Hṛdaya Sūtra}}{{Commons category inline|Prajnaparamita}}

• Mahāprajñāpāramitā MañjuÅ›rÄ«parivarta SÅ«tra: English Translation, Lapis Lazuli Texts
• users.rcn.com/dante.interport/prajna.html" title="web.archive.org/web/20120129205655users.rcn.com/dante.interport/prajna.html">The Prajnaparamita Literature Bibliography of the Prajnaparamita Literature
• Lotsawa House Translations of several Tibetan texts on the Prajnaparamita

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