Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 76 – Entrustment; No Inherent Coming and Going
Prajñāpāramitā Sūtra 25K
(The Perfection of Wisdom in Twenty-Five Thousand Lines)
Chapter 76 – Entrustment; No Inherent Coming and Going
Last update: November 28, 2025
Image from: Stoneflower013
Source: https://84000.co/translation/toh9
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(In conjunction with acquisition of these six million concentration doors, the Bodhisattva Sadaprarudita sees the Buddhas and Lords, - in all ten directions in countless trichiliocosms - surrounded by congregations of monks, accompanied by multitudes of Bodhisattvas, teaching just this perfection of wisdom, through just these methods, in just these words, in just these letters, even as I just now in this great trichiliocosm demonstrate dharma, - surrounded by this congregation of monks, accompanied by multitudes of Bodhisattvas, and teaching just this perfection of wisdom, through just these methods, in just these words, in just these letters.
(i.e. Reality as it is is always everywhere teaching without teaching the true nature & dynamic of reality as it is here & now (tathātā, suchness) and how to act in accord with it, as pointed out by the Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of opposites [Uopp / U2T-opp], Union of the three times [U3T / U2T-3T], Union of the Ground and its manifestations [UGM / U2T-GM], Union of the three kayas [U3K / U2T-3K], Union of the Two Truths about the two truths [U2T-2T]. Where ‘Union’ means that the opposites are more like inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names [T1] ⇐⇒ and thus empty of inherent existence, never absolute, [T2], and vice versal, one truth supports/implies the other [U2T]; all phenomena are more like like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’.)
He is endowed with inconceivable learning and a sacred knowledge vast as the ocean. In all his births he never again is deprived of the Buddha. He is reborn only in such places as he is face to face with Buddhas, the Lords.
All unfortunate rebirths he abandoned / transcended through wisdom and skillful means, and he secured circumstances which allowed him to accomplish one auspicious rebirth after another.)
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“Subhūti, immediately after the bodhisattva great being Sadāprarudita
had attained those six million gateways of meditative stability,
he saw the lord buddhas accompanied by hosts of bodhisattvas and surrounded by the community of monks, teaching this same perfection of wisdom, in these very ways, in these very terms, in these very words, and in these very letters, in the world systems of the great trichiliocosm of the ten directions
— east, south, west, north, the intermediate directions, the zenith, and the nadir — numerous as the grains of sand of the river Gaṅgā,
just as I, accompanied by hosts of bodhisattvas and surrounded by the community of monks, am now teaching the Dharma of the perfection of wisdom in these very ways, in these very terms, in these very words, and in these very letters, in this world system of the great trichiliocosm.
By attaining inconceivable dhāraṇīs, he acquired learning as vast as the oceans.
In all his lives he was never again separated from the buddhas.
In all his lives, he was reborn in those world systems where the lord buddhas were present, and he listened to the Dharma in the actual presence of the lord buddhas.
At the very least, even in his dreams he was never separated from the vision of the buddhas.
He would hear the Dharma and was never separated from the sight of bodhisattvas.
He abandoned all states lacking freedom, and possessed the freedoms and opportunities.”
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Then the Blessed One said to the venerable Ānanda,
“You should know, Ānanda, as this formulation explains, that
the perfection of wisdom facilitates
the attainment of omniscient gnosis.
Therefore, Ānanda,
all bodhisattva great beings who want to attain omniscient gnosis
should practice this perfection of wisdom.”
Then he said to Ānanda,
“In order to benefit bodhisattva great beings,
you, Ānanda, should take up this perfection of wisdom.
Uphold it, recite it, master it, and teach it extensively to others.
Ānanda, this perfection of wisdom should be heard, taken up, upheld, recited, mastered, chanted, taught, explained, repeated, and cultivated by bodhisattva great beings.
Through the blessing of the tathāgatas, at the very least, it should be clearly written down, and offerings should be made to it with flowers, incense, perfume, garlands, unguents, powders, clothing, parasols, victory banners, ribbons, and many rows of butter lamps on all sides.
It should be served, honored, venerated, worshiped, revered, and respected.
This is my admonition.
If you ask why, Ānanda,
it is because the unsurpassed,
complete enlightenment of bodhisattva great beings
depends on the perfection of wisdom.
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Ānanda, do you think that your teacher is the Tathāgata?”
“Blessed Lord, he is my teacher!” replied Ānanda.
The Blessed One then said to the venerable Ānanda,
“The Tathāgata is your teacher, Ānanda! You have conducted yourself, Ānanda, with physical acts of loving kindness that are pleasant and never unpleasant, with verbal acts of loving kindness that are pleasant and never unpleasant, and with mental acts of loving kindness that are pleasant and never unpleasant.
Therefore, Ānanda, just as you have acted with loving kindness, empathetic joy, and reverence toward me while I am alive in this present incarnation, after I have passed away, you should similarly act toward this perfection of wisdom.
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Ānanda, I entrust and transmit this to you for the second time and for the third time.
Come what may, you should ensure that this perfection of wisdom does not vanish.
Ānanda, as long as this perfection of wisdom remains in the world, you should know that for that long the tathāgatas will also be present.
You should know that for that long the tathāgatas will teach the Dharma.
Ānanda, you should know that those beings who listen to this perfection of wisdom, and who take up, uphold, recite, master, chant, teach, repeat, question, serve, honor, respect, worship, revere, and venerate it, presenting it with diverse offerings — flowers, incense, perfume, garlands, unguents, clothing, powders, parasols, victory banners, ribbons, and rows of butter lamps on all sides —
will never be separated from the sight of the buddhas.
They will never be separated from hearing the Dharma.
(i.e. Reality as it is is always everywhere teaching without teaching the true nature & dynamic of reality as it is here & now (tathātā, suchness) and how to act in accord with it, as pointed out by the Union of the Two Truths [U2T], Union of the three spheres [U3S / U2T-3S], Union of opposites [Uopp / U2T-opp], Union of the three times [U3T / U2T-3T], Union of the Ground and its manifestations [UGM / U2T-GM], Union of the three kayas [U3K / U2T-3K], Union of the Two Truths about the two truths [U2T-2T]. Where ‘Union’ means that the opposites are more like inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names [T1] ⇐⇒ and thus empty of inherent existence, never absolute, [T2], and vice versal, one truth supports/implies the other [U2T]; all phenomena are more like like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’.)
“Ānanda, you should know that those beings will be the servants of the tathāgatas!”
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When the Blessed One had joyfully spoken these words, the venerable Ānanda, the venerable Śāradvatīputra, the venerable Mahāmaudgalyāyana, the venerable Mahākāśyapa, the venerable Pūrṇa Maitrāyaṇīputra, the venerable Mahākātyāyana, the venerable Aniruddha, the venerable Revata, the venerable Rāhula, and all four assemblies, along with mundane beings including gods, humans, and asuras, rejoiced in the words spoken by the Blessed One.
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This completes the seventy-sixth chapter, “Entrustment,” from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
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This completes “The Perfection of Wisdom in Twenty-Five Thousand Lines,” which is the mother of the past, future, and present buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas, in all the limitless world systems of the ten directions.
(Summary of Chapter 32: End of the Story of Sadāprarudita + Entrustement
This concluding section of the Aṣṭasāhasrikā Prajñāpāramitā Sūtra (Perfection of Wisdom in 8,000 Lines) wraps up the inspirational narrative (avadāna) of Bodhisattva Sadāprarudita, whose heroic quest for wisdom — spanning the final chapters — culminates in profound realization.
Following his attainment of six million concentration doors (samādhi) in the previous chapter, Sadāprarudita experiences a visionary insight: he beholds countless Buddhas and Lords across the ten directions in infinite world-systems (trichiliocosms), each surrounded by monastic assemblies and Bodhisattvas, expounding the very same perfection of wisdom (prajñāpāramitā) using identical methods, words, and letters as the Buddha Dharmodgata is demonstrating in the present assembly. This vision fills him with oceanic wisdom and inconceivable learning, ensuring that in all future rebirths, he remains inseparable from Buddhas, always reborn in their presence. He transcends all unfortunate destinies (e.g., hells, animal realms) and secures continuous auspicious existences conducive to the Bodhisattva path.
The chapter then transitions into the entrustment of the prajñāpāramitā to Ānanda, emphasizing its preservation as the essence of the Dharma, but Section 1 specifically focuses on Sadāprarudita's triumphant resolution, symbolizing the fruition of unwavering devotion (skillful means) and insight (perfection of wisdom) into reality's true nature.
This section serves as the sutra's narrative and doctrinal capstone, illustrating how the Bodhisattva's journey — from initial sorrow and self-sacrifice to ecstatic vision — models the transformative power of prajñāpāramitā. It reinforces the Mahayana theme that wisdom is not confined to one time, place, or teacher but pervades all realities universally, accessible through realization.
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Detailed Explanation and Expansion on the proposed Interpretation
The proposed interpretation insightfully aligns this section with advanced Mahayana concepts, viewing Sadāprarudita's vision as a realization of the universe as a pure Buddha-field (1) (buddhakṣetra), where all dharmas (phenomena) inherently possess buddha-nature (tathāgatagarbha) and ceaselessly "teach" the inconceivable true nature of reality (tathatā, suchness) (2).
(i.e. Reality as it is is always everywhere teaching without teaching the true nature & dynamic of reality as it is here & now.)
This teaching manifests through non-dual Unions, such as the Union of the Two Truths [U2T] (dependent origination and emptiness), Union of the Three Spheres [U3S] (subject, action, object), Union of Opposites [Uopp] (e.g., saṃsāra and nirvāṇa), Union of the Ground and its Manifestations [UGM], and Union of the Three Kāyas [U3K] (dharmakāya, saṃbhogakāya, nirmāṇakāya).
It further describes his "perceiving without perceiving" Buddhas everywhere (3) as a recognition of primordial interconnectedness, emptiness, equality, purity, perfection, completeness, divinity, and oneness — in a non-dual tetralemma sense (not this, not non-this, not both, not neither) — transcending without rejecting conditioned dualistic conceptual proliferations and karmic conditioning (conventional truths). This transcendence moves beyond extremes like "pure" vs. "impure," using "pure" as an antidote until all dualities are transcended without rejection.
This reading is profound and resonates with the sutra's intent, drawing from its emphasis on non-duality (advaya) and suchness as the unifying essence of all.
Below, I expand on this step by step, integrating the text's details with philosophical depth from Mahayana traditions (e.g., as echoed in commentaries on prajñāpāramitā), while iteratively applying non-duality (4): affirming apparent distinctions, uniting them, emptying the union of inherent existence, and revealing ever-deeper primordial purity.
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1. The Vision as Realization of the Universe as a Pure Buddha-Field
Sadāprarudita's sight of Buddhas in all directions, teaching the identical prajñāpāramitā, symbolizes the collapse of spatial, temporal, and conceptual boundaries. Conventionally (dependent origination aspect of U2T), this appears as a visionary reward for his devotion — arising from causes like his samādhis and self-sacrifice. Ultimately (emptiness aspect), it reveals the universe as inherently a pure Buddha-field: not a physical realm but the non-dual suchness where all dharmas are already enlightened manifestations.
Here, "seeing" Buddhas everywhere without "perceiving" them dualistically means transcending subject-object duality (U3S): the seer (Sadāprarudita), the act of seeing, and the seen (Buddhas) are inseparable, co-arisen, co-defined, co-evolving, co-imputed by the mind thus empty of inherent existence.
This field is "pure" not as an opposite to impurity but as an antidote to our habitual view of a defiled world; iteratively, even "purity" is emptied, revealing reality beyond pure/impure (Uopp).
In terms of buddha-nature, all dharmas — forms, sounds, teachings, even rebirths — are innately "buddha-ed," pure beyond pure and impure [Uopp], beyond the two truths themselves [U2T-2T].
The text's oceanic wisdom and auspicious rebirths imply this: Sadāprarudita's learning is "vast as the ocean," mirroring how buddha-nature pervades like water, untainted by apparent waves (manifestations).
He abandons unfortunate rebirths not through rejection but by realizing their [U2T / U3S / Uopp], allowing compassionate rebirths in Buddha-presence — embodying the Bodhisattva's vow to manifest for beings' benefit (UGM: the Ground as suchness, manifesting as skillful forms).
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2. All Dharmas Continually Teaching the Inconceivable True Nature (Tathatā)
The identical teaching across trichiliocosms underscores that prajñāpāramitā — as suchness — is not a localized doctrine but the self-revealing omnipresent timeless essence of all dharmas.
The point that dharmas "teach directly" aligns with the Mahayana view that reality itself (tathatā) instructs without a separate teacher: Buddhas "demonstrate dharma" through their very presence, but this is non-dual (not teaching, not non-teaching). This teaching points to U2T: dharmas dependently originate (appear as diverse teachings in worlds) yet are empty of inherent existence (identical in essence, beyond words/letters: not many, not one, not both, not neither).
Expanding iteratively: Conventionally, teachings arise interdependently (e.g., via methods, words, letters); ultimately, they are empty, unproduced; their union is inconceivable, neither one truth superior. Even the two truths co-define each other — dependent origination implies emptiness (no inherent arising), emptiness implies origination (appearances without basis) — both empty, revealing primordial perfection [U2T-2T].
Dharmas teach this ceaselessly because their nature is the Ground (suchness), manifesting as illusions, like dreams or mirages in earlier chapters.
Sadāprarudita's "inconceivable learning" embodies this: knowledge not grasped dualistically but realized as innate buddha-nature, indivisible, divine and complete.
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3. Perceiving Without Perceiving: Primordial Interconnectedness, Purity and Non-Dual Oneness
The tetralemma framing (not different, not identical, etc.) captures the sutra's transcendence of extremes (conventional truths) – without rejecting them.
Sadāprarudita "sees" Buddhas everywhere because all is primordially interconnected (dependent origination) yet empty (no inherent connections), their union transcending separation/unity (Uopp).
This is "perceiving without perceiving": conventionally perceiving forms (Buddhas, assemblies), ultimately non-apprehending (empty of graspable objects), united as non-dual awareness.
Iteratively, even this union is emptied — no fixed "oneness" — revealing equality, purity, and perfection beyond dualistic concepts, beyond pure and impure.
In U3K terms: The vision integrates the three bodies — dharmakāya (suchness as the immovable Ground), saṃbhogakāya (enjoyment body in pure fields, teaching assemblies), nirmāṇakāya (emanation body manifesting in worlds) — neither separate nor merged, but united in emptiness-origination [U2T-3K].
Karmic conditioning is transcended (without rejection): unfortunate rebirths (saṃsāra) are not rejected but seen as empty, equal to auspicious ones (nirvāṇa), their opposition dissolved (Uopp / U2T-opp]).
"Pure" here antidotes "impure" views, leading to transcendence where reality is divine (buddha-nature) yet beyond divinity/non-divinity, pure/impure, or buddha-nature/emptiness.
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4. Iterative Non-Duality as the Core Process
Non-duality isn't a static state but a limitless process to be applied again and again. The text's repetition (e.g., "just this perfection... just these words") exhausts dualistic mind (without rejecting it), prompting iterative insight — affirm appearances (origination), negate inherence (emptiness), unite them, empty the union.
This frees from proliferations (e.g., coming/going, as in prior teachings), revealing all as primordially perfect, without need for purification.
Sadāprarudita's journey exemplifies this: from dualistic sorrow to non-dual joy, ensuring eternal Buddha-presence as compassionate manifestation.
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In conclusion, this section encapsulates the sutra's message: through prajñāpāramitā, one realizes the universe's inherent buddha-nature, where dharmas teach non-dually via these unions, leading to liberation beyond conditioning (conventional truths, without rejecting them).
The proposed interpretation enriches this, bridging early Prajñāpāramitā with later Tathāgatagarbha ideas, emphasizing transformative purity.)
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 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.
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OṂ SVĀSTI
Respectfully served by Indra, mighty lord of the gods, and others,
The supreme guides, best of humankind, embodying the three buddha bodies,
Are supreme in liberation, the path of liberation, and the provisions —
Objects of homage for all embodied beings and lord protectors.
In the perspective of the divine path where emptiness and compassion are indivisible,
May the conquerors and their heirs again bestow excellent merits,
Causing a downpour of nectar of spiritual and temporal well-being
From the dense accumulating clouds of enlightened activity!
The supreme source of the marvelous attributes of existence and quiescence,
Monarch of supreme eloquence who reigns over needs and wants,
Is a manifestly high support, like the pinnacle of a victory banner —
May this supreme support enhance the glory of the Buddhist teaching!
Although the sequences of the manifold vehicles are infinite
Owing to distinctions between disciples, who are low and high,
They are subsumed in the three definitive piṭakas,
Among which are the profound middle turning precepts
Concerning the absence of defining characteristics.
Among these, the billion-line version extant in the domain of the gandharvas,
The ten-million-line version extant in the domain of Śatakratu,
And the hundred-thousand-line version extant in the domain of hooded nāgas
Were established as the long, middle-length, and abridged versions of the extensive text.
The twenty-five-thousand-line, eighteen-thousand-line, and ten-thousand-line versions
Are known as the long, middle-length, and abridged versions of the intermediate text.
Many scholars profess that the eight-thousand-line version and the verse summation
Are respectively the abridged and extremely abridged texts.
Alternatively, the versions in one hundred thousand lines,
Twenty-five thousand lines, and eight thousand lines
Are respectively known as the long, medium, and short texts.
Among these, the long version fell as a downpour of kingly power,
Inexhaustible as an offering lamp for living beings, without partiality.
In order that the excellent merit of the teaching and living beings might yet again increase,
Lord [Tenpa Tsering], who bestows the good fortune of resources
For the sustenance of spacious Degé —
A great community endowed with the ten virtuous actions —
Instantly opened countless doors of the inexhaustible treasure-store of space,
Containing the gems of the twenty-five-thousand-line version — it was a wondrous springtime.
Acting in service of the entire teaching impartially,
Stealing the pride of the mighty long-living [gods],
In the great palace of Lhundrubteng,
A seminary triumphant over all directions,
Bastion of the twofold tradition [of sūtra and tantra]
Enveloped by the white parasol of the glorious Sakya school,
During the water tiger year, also known as Śubhakṛta,
At the time when the youthful face of the Jyeṣṭha moon made her appearance,
Her surface resembling translucent crystal,
He completed this task with two hundred and fifty elite [wood] carvers
Through the excellence of meritorious circumstances.
By this virtuous action I dedicate merit
That king [Tenpa Tsering] might have a long life and stable rule,
Sustaining the spacious kingdom with the bliss of the perfect age,
And that living beings, exemplified by those with auspicious connections,
Might attain the rank of liberation, the four buddha bodies!
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.”