One Thing, and Then Every Thing
Ten dhāraṇī-wheels arrive, each with a retinue of ten thousand more. Then a teaching built on a single trick repeated ten times — say it of one, and then say it of all — before her whole prose account closes on a single sentence about what she has become.
Ten Wheels, Ten Thousand More
Contemplating the dharma-realm in ten ways produces ten dhāraṇī-wheels, and each of those ten arrives already accompanied — the same device this fascicle keeps using whenever a number needs to imply a much larger one.
「又，善男子！我如是正念思惟，得如來十種大威德陀羅尼輪。何者為十？所謂：普入一切法陀羅尼輪、普持一切法陀羅尼輪、普說一切法陀羅尼輪、普念十方一切佛陀羅尼輪、普說一切佛名號陀羅尼輪、普入三世諸佛願海陀羅尼輪、普入一切諸乘海陀羅尼輪、普入一切眾生業海陀羅尼輪、疾轉一切業陀羅尼輪、疾生一切智陀羅尼輪。善男子！此十陀羅尼輪，以十千陀羅尼輪而為眷屬，恒為眾生演說妙法。
"Again, good son, contemplating in this way with right mindfulness, I attained ten dhāraṇī-wheels of the tathāgata's great majestic virtue. What are these ten? Namely: the dhāraṇī-wheel that universally enters every dharma; the dhāraṇī-wheel that universally upholds every dharma; the dhāraṇī-wheel that universally proclaims every dharma; the dhāraṇī-wheel that universally holds in mind every buddha of the ten directions; the dhāraṇī-wheel that universally proclaims the name of every buddha; the dhāraṇī-wheel that universally enters the ocean of vows of the buddhas of the three times; the dhāraṇī-wheel that universally enters every ocean of vehicles; the dhāraṇī-wheel that universally enters the ocean of the deeds of every being; the dhāraṇī-wheel that swiftly turns every deed; and the dhāraṇī-wheel that swiftly brings forth all-knowing wisdom. Good son, these ten dhāraṇī-wheels have ten thousand more dhāraṇī-wheels as their retinue, and they constantly proclaim the wondrous dharma for beings.
Ten wheels, eight of them opening 普, universally, and the last two opening 疾, swiftly. The shift at the ninth item is worth noticing: after eight wheels that all enter or hold or proclaim something universally, the pace suddenly changes to speed — 疾轉一切業, swiftly turning every deed, and 疾生一切智, swiftly bringing forth all-knowing wisdom. Universality and speed turn out to be two different virtues a wheel can have, and this set ends by adding the second where the first eight had only offered the first.
此十陀羅尼輪，以十千陀羅尼輪而為眷屬 — these ten dhāraṇī-wheels have ten thousand more dhāraṇī-wheels as their retinue. This is the same formula Part 1112 used for her samādhis and Part 1113 used for her vows — a small named sample, and then the true total given as a much larger round figure. Ten named wheels are what Good-Wealth is told about; ten thousand is what she actually has.
One, and Then Every One
Three kinds of wisdom, and then ten pairs built on a single device — name something once, then name all of it, in exactly the same words.
「善男子！我或為眾生說聞慧法，或為眾生說思慧法，或為眾生說修慧法，或為眾生說一有法，或為眾生說一切有法，或為說一如來名海法，或為說一切如來名海法，或為說一世界海法，或為說一切世界海法，或為說一佛授記海法，或為說一切佛授記海法，或為說一如來眾會道場海法，或為說一切如來眾會道場海法，或為說一如來法輪海法，或為說一切如來法輪海法，或為說一如來修多羅法，或為說一切如來修多羅法，或為說一如來集會法，或為說一切如來集會法，或為說一薩婆若心海法，或為說一切薩婆若心海法，或為說一乘出離法，或為說一切乘出離法。
"Good son, sometimes I teach beings the dharma of wisdom born of hearing; sometimes I teach the dharma of wisdom born of reflection; sometimes I teach the dharma of wisdom born of cultivation; sometimes I teach beings the dharma of one thing that exists, and sometimes the dharma of every thing that exists; sometimes I teach the dharma of the ocean of the name of one tathāgata, and sometimes of the ocean of the names of every tathāgata; sometimes the dharma of the ocean of one world, and sometimes of the ocean of every world; sometimes the dharma of the ocean of one buddha's prediction, and sometimes of the ocean of the predictions of every buddha; sometimes the dharma of the ocean of the awakening-site assembly of one tathāgata, and sometimes of every tathāgata; sometimes the dharma of the ocean of the dharma-wheel of one tathāgata, and sometimes of every tathāgata; sometimes the dharma of one sūtra of a tathāgata, and sometimes of every sūtra of every tathāgata; sometimes the dharma of one gathering of a tathāgata, and sometimes of every gathering of every tathāgata; sometimes the dharma of the ocean of the mind of all-knowing wisdom of one being, and sometimes of the ocean of every being; and sometimes the dharma of the release of one vehicle, and sometimes of the release of every vehicle.
The three wisdoms — 聞慧, wisdom born of hearing; 思慧, wisdom born of reflection; 修慧, wisdom born of cultivation — are the standard classical sequence for how understanding actually forms, and they arrive here without ceremony, three items before the real device of the passage begins. That device is ten pairs, each stating a teaching once for a single thing and once for the totality of that same kind of thing: one tathāgata's name and every tathāgata's names, one world and every world, one prediction and every prediction, and on through assemblies, dharma-wheels, sūtras, gatherings, the mind of all-knowing wisdom, and the release of a vehicle.
The pairing does something the fascicle's other lists have not quite done. Elsewhere a single item stands for an unthinkable multitude by implication — a mote of dust holding worlds, ten named samādhis standing for ten thousand. Here the sūtra states both terms of the comparison explicitly and side by side, one and all, as two separate teachings she is equally capable of giving. It is less a claim about scale than a demonstration of a teacher's range: she can speak of the single case as easily as the totality, and neither one is treated as the easier lesson.
Her Whole Account, in One Sentence
Then, as abruptly as it began, her long prose teaching closes — not with a summary of everything she has said, but with a single claim about what she has become.
善男子！我以如是等不可說法門，為眾生說。「善男子！我入如來無差別法界門海，說無上法，普攝眾生，盡未來劫，住普賢行。善男子！我成就此甚深自在妙音解脫，於念念中增長一切諸解脫門，念念充滿一切法界。」
Good son, with ineffable dharma-gates such as these, I teach beings. "Good son, I enter the ocean of the undifferentiated gates of the tathāgata's own dharma-realm, expound the unsurpassed dharma, gather in beings universally, and to the end of all future eons abide in Samantabhadra's practice. Good son, I have accomplished this liberation of the Profound and Sovereign Wondrous Voice; in thought after thought I increase every liberation-gate, and in thought after thought I fill the whole dharma-realm."
於念念中增長一切諸解脫門，念念充滿一切法界 — in thought after thought I increase every liberation-gate, and in thought after thought I fill the whole dharma-realm. This is where her whole prose teaching — the ten reasons behind Good-Wealth's question, the ten qualities of a great teacher, the ten contemplations of the dharma-realm, the ten dhāraṇī-wheels, the ten paired teachings — actually arrives. Not a summary of the content but a claim about its motion: none of it was ever finished accumulating. The gate keeps increasing in the same thought in which it is being described.
The sentence closes her account and immediately opens the next one. Good-Wealth's very next words, which Part 1137 will take up, ask her how long ago she attained this — the same question that, for the previous teacher, unfolded across a dozen Parts and two motes of dust of eons. Nothing here signals how long the answer is about to be.
Part 1136 Complete
This continues chapter thirty-nine, 入法界品, in fascicle seventy-one. Part 1137 opens her origin story with an eon named Free of the Stain of Light, a world shaped like a lotus, and a wheel-turning king's realm where, near the end of the true dharma, monks begin arguing about everything except the dharma itself.