Not the Slightest Dharma Fixed
The seventh treasury knows the five aggregates, ignorance, and craving — each in its arising, its cessation, and the path to that cessation — and knows the śrāvaka, the pratyekabuddha, and the bodhisattva exactly as they are. Its central claim is a paradox resolved rather than denied: every dharma is indestructible precisely because none of them was ever solid or fixed to begin with.
Knowing Each Thing as It Truly Is
Where the treasury of learning cataloged what there is to know, the treasury of wisdom describes how it is known: through the fourfold pattern of a thing itself, its arising, its cessation, and the path to that cessation, applied in turn to the aggregates, ignorance, craving, and the three vehicles. What follows from this knowledge is not fragility but indestructibility — because nothing here was ever a fixed thing to break.
「佛子！何等為菩薩摩訶薩慧藏？此菩薩於色如實知，色集如實知，色滅如實知，色滅道如實知；於受、想、行、識如實知，受、想、行、識集如實知，受、想、行、識滅如實知，受、想、行、識滅道如實知；於無明如實知，無明集如實知，無明滅如實知，無明滅道如實知；於愛如實知，愛集如實知，愛滅如實知，愛滅道如實知；於聲聞如實知，聲聞法如實知，聲聞集如實知，聲聞涅槃如實知；於獨覺如實知，獨覺法如實知，獨覺集如實知，獨覺涅槃如實知；於菩薩如實知，菩薩法如實知，菩薩集如實知，菩薩涅槃如實知。云何知？知從業報諸行因緣之所造作，一切虛假，空無有實，非我非堅固，無有少法可得成立。欲令眾生知其實性，廣為宣說。
"Son of the Buddha! What is the bodhisattva-mahāsattva's treasury of wisdom? This bodhisattva knows form as it truly is, knows the arising of form as it truly is, knows the cessation of form as it truly is, and knows the path to the cessation of form as it truly is; knows feeling, perception, volitional formations, and consciousness as they truly are, knows their arising as it truly is, knows their cessation as it truly is, and knows the path to their cessation as it truly is; knows ignorance as it truly is, knows the arising of ignorance as it truly is, knows the cessation of ignorance as it truly is, and knows the path to the cessation of ignorance as it truly is; knows craving as it truly is, knows the arising of craving as it truly is, knows the cessation of craving as it truly is, and knows the path to the cessation of craving as it truly is; knows the śrāvaka as they truly are, knows the śrāvaka's own Dharma as it truly is, knows the śrāvaka's own arising as it truly is, and knows the śrāvaka's own nirvāṇa as it truly is; knows the pratyekabuddha as they truly are, knows the pratyekabuddha's own Dharma as it truly is, knows the pratyekabuddha's own arising as it truly is, and knows the pratyekabuddha's own nirvāṇa as it truly is; knows the bodhisattva as they truly are, knows the bodhisattva's own Dharma as it truly is, knows the bodhisattva's own arising as it truly is, and knows the bodhisattva's own nirvāṇa as it truly is. How do they know this? They know that everything is brought about entirely by the causes and conditions of karmic action, retribution, and volitional activity, that all of it is illusory and false, empty and without any true reality, neither self nor solid, and that there is not the slightest dharma that can ever be established as fixed. Wishing to cause living beings to know this, its true nature, they extensively proclaim it for them.
為說何等？說諸法不可壞。何等法不可壞？色不可壞，受、想、行、識不可壞，無明不可壞，聲聞法、獨覺法、菩薩法不可壞。何以故？一切法無作、無作者、無言說、無處所、不生、不起、不與、不取、無動轉、無作用。菩薩成就如是等無量慧藏，以少方便，了一切法，自然明達，不由他悟。此慧無盡藏有十種不可盡故，說為無盡。何等為十？所謂：多聞善巧不可盡故，親近善知識不可盡故，善分別句義不可盡故，入深法界不可盡故，以一味智莊嚴不可盡故，集一切福德心無疲倦不可盡故，入一切陀羅尼門不可盡故，能分別一切眾生語言音聲不可盡故，能斷一切眾生疑惑不可盡故，為一切眾生現一切佛神力教化調伏令修行不斷不可盡故；是為十。是為菩薩摩訶薩第七慧藏。住此藏者，得無盡智慧，普能開悟一切眾生。
What do they expound? They expound that every dharma is indestructible. What dharmas are indestructible? Form is indestructible, feeling, perception, volitional formations, and consciousness are indestructible, ignorance is indestructible, and the śrāvaka's own Dharma, the pratyekabuddha's own Dharma, and the bodhisattva's own Dharma are indestructible. Why is this so? Because every dharma is without any action, without any agent of action, without any verbal expression, without any fixed place, unborn, unarisen, neither given nor received, without any motion or change, and without any function at all. The bodhisattva accomplishes such an immeasurable treasury of wisdom as this, and through but the slightest skillful means, understands every dharma entirely, naturally and clearly, awakening to it not through another. This inexhaustible treasury of wisdom is called inexhaustible because it possesses ten kinds of inexhaustibility. What are these ten? Namely: because skillful mastery through extensive learning is inexhaustible; because drawing near to good spiritual friends is inexhaustible; because skillfully discerning every phrase and its meaning is inexhaustible; because entering the profound Dharma-realm is inexhaustible; because being adorned with the wisdom of a single flavor is inexhaustible; because gathering every kind of merit with a mind that never tires is inexhaustible; because entering every dhāraṇī-gate is inexhaustible; because being able to discern the language and sound of every living being is inexhaustible; because being able to cut off every doubt and confusion of every living being is inexhaustible; and because manifesting the spiritual power of every buddha for every living being, teaching and transforming them, taming them, and causing their practice to continue without interruption, is inexhaustible; these are the ten. This is the bodhisattva-mahāsattva's seventh treasury: the treasury of wisdom. Whoever abides in this treasury attains inexhaustible wisdom, and is universally able to awaken every living being.
"Indestructible because without any function at all" is the treasury's own resolution of what looks at first like a contradiction: a dharma that has no fixed action, no agent, and no place to occupy cannot be destroyed for the same reason a shadow cannot be broken — there was never a solid thing there to break. The bodhisattva's wisdom does not construct this indestructibility; it simply sees what was already the case, and that seeing is itself what the chapter calls "not by another's awakening."
Part 170 Complete
This closes Part 170. Chapter 22 continues in Part 171 with the treasury of mindfulness.