Every World, Utterly Subtle
Two new lists open the litany's next movement, both moving from concrete particulars toward the same closing insight. First, twenty kinds of utterly subtle wisdom regarding every world — small and vast, defiled and pure, and finally no different from a dream, an image, or an illusion. Then eleven kinds of utterly subtle wisdom regarding the dharma-realm itself, closing in a passage on emptiness, non-duality, and freedom from every kind of attachment.
Twenty Kinds of Utterly Subtle Wisdom of Every World
The list moves from simple contrasts — small and vast, defiled and pure — through worlds where a buddha appears, teaches, and manifests light, to a striking pair of reversible items: every buddha-land throughout the dharma-realm treated as a single buddha-land, and a single buddha-land treated as every buddha-land throughout the dharma-realm. It closes with the same three similes classical Buddhist teaching returns to again and again: a world known as no different from a dream, an image, or an illusion.
以無著無縛解脫心，為一切眾生於一切世界修普賢行，得盡虛空界、法界、一切世界甚微細智，所謂：小世界甚微細智、大世界甚微細智、雜染世界甚微細智、清淨世界甚微細智、無比世界甚微細智、種種世界甚微細智、廣世界甚微細智、狹世界甚微細智、無礙莊嚴世界甚微細智、遍一切世界佛出現甚微細智、遍一切世界說正法甚微細智、遍一切世界普現身甚微細智、遍一切世界放大光明甚微細智、盡一切世界示現諸佛自在神通甚微細智、盡一切世界以一音聲示一切音甚微細智、入一切世界一切佛剎道場眾會甚微細智、以一切法界佛剎作一佛剎甚微細智、以一佛剎作一切法界佛剎甚微細智、知一切世界如夢甚微細智、知一切世界如像甚微細智、知一切世界如幻甚微細智；如是了知出生一切菩薩之道，入普賢行智慧神通，具普賢觀，修菩薩行，常無休息；得一切佛自在神變，具無礙身，住無依智，於諸善法無所取著，心之所行悉無所得；於一切處起遠離想，於菩薩行起淨修想，於一切智無取著想，以諸三昧而自莊嚴，智慧隨順一切法界。
With a mind of non-attachment, non-bondage, and liberation, he cultivates Samantabhadra's own practice for the sake of every sentient being throughout every world, attaining the utterly subtle wisdom of every world throughout the whole of empty space and the dharma-realm, namely: the utterly subtle wisdom of small worlds, the utterly subtle wisdom of vast worlds, the utterly subtle wisdom of defiled worlds, the utterly subtle wisdom of pure worlds, the utterly subtle wisdom of incomparable worlds, the utterly subtle wisdom of every kind of world, the utterly subtle wisdom of broad worlds, the utterly subtle wisdom of narrow worlds, the utterly subtle wisdom of unobstructed, adorned worlds, the utterly subtle wisdom of a buddha's own appearing throughout every world, the utterly subtle wisdom of the true Dharma being expounded throughout every world, the utterly subtle wisdom of a body universally manifesting throughout every world, the utterly subtle wisdom of great light being emitted throughout every world, the utterly subtle wisdom of every buddha's own sovereign spiritual power being manifested throughout every world, the utterly subtle wisdom of a single voice showing every sound throughout every world, the utterly subtle wisdom of entering every assembly at every buddha-land's own seat of enlightenment throughout every world, the utterly subtle wisdom of treating every buddha-land throughout the dharma-realm as a single buddha-land, and the utterly subtle wisdom of treating a single buddha-land as every buddha-land throughout the dharma-realm, the utterly subtle wisdom of knowing every world as no different from a dream, the utterly subtle wisdom of knowing every world as no different from an image, and the utterly subtle wisdom of knowing every world as no different from an illusion; thus comprehending, he gives rise to the path that every bodhisattva walks, entering Samantabhadra's own wisdom and spiritual powers, fully possessing Samantabhadra's own vision, cultivating a bodhisattva's own practice, forever without rest; attaining every buddha's own sovereign spiritual transformation, possessing an unobstructed body, abiding in wisdom that depends on nothing, grasping at none of the wholesome dharmas, the activity of his mind attaining nothing whatsoever; giving rise, everywhere, to the thought of far removal, giving rise, within a bodhisattva's own practice, to the thought of pure cultivation, giving rise, within every wisdom, to the thought of grasping nothing, adorning himself with every samādhi, his wisdom according with the whole dharma-realm.
The reversible pair — every buddha-land taken as one, and one buddha-land taken as every buddha-land — states the sūtra's central claim about interpenetration in its most compressed form. It is not that the many are secretly one, or that the one somehow contains the many as a special case; the passage insists on both directions equally, at the same time, as the very same wisdom.
Eleven Kinds of Utterly Subtle Wisdom of the Dharma-Realm
The second list turns from worlds as places to the dharma-realm as such — immeasurable, expounded, entered, discriminated, known as without attainment and without obstruction and without arising — before the passage closes in language that abandons enumeration altogether: true meaning, the nature of cessation, no reliance, no abiding, no discrimination, the equality of every world and every dharma.
以無著無縛解脫心，入普賢菩薩行門，得無量法界甚微細智、演說一切法界甚微細智、入廣大法界甚微細智、分別不思議法界甚微細智、分別一切法界甚微細智、一念遍一切法界甚微細智、普入一切法界甚微細智、知一切法界無所得甚微細智、觀一切法界無所礙甚微細智、知一切法界無有生甚微細智、於一切法界現神變甚微細智——如是等一切法界甚微細，以廣大智皆如實知；於法自在，示普賢行，令諸眾生皆悉滿足；不捨於義，不著於法，出生平等無礙之智；知無礙本，不住一切法，不壞諸法性，如實無染，猶若虛空，隨順世間起於言說；開真實義，示寂滅性，於一切境無依、無住、無有分別；明見法界，廣大安立，了諸世間及一切法平等無二，離一切著。
With a mind of non-attachment, non-bondage, and liberation, he enters Samantabhadra's own gate of bodhisattva practice, attaining the utterly subtle wisdom of the immeasurable dharma-realm, the utterly subtle wisdom of expounding the whole dharma-realm, the utterly subtle wisdom of entering the vast dharma-realm, the utterly subtle wisdom of discriminating the inconceivable dharma-realm, the utterly subtle wisdom of discriminating the whole dharma-realm, the utterly subtle wisdom of a single thought pervading the whole dharma-realm, the utterly subtle wisdom of universally entering the whole dharma-realm, the utterly subtle wisdom of knowing the whole dharma-realm as attaining nothing, the utterly subtle wisdom of contemplating the whole dharma-realm as unobstructed, the utterly subtle wisdom of knowing the whole dharma-realm as without arising, and the utterly subtle wisdom of manifesting spiritual transformation throughout the whole dharma-realm — all such utterly subtle things regarding the dharma-realm as these, he knows exactly as they are with vast wisdom; sovereign within the Dharma, he manifests Samantabhadra's own practice, causing every sentient being to be entirely satisfied; not abandoning true meaning, not attached to any dharma, giving rise to wisdom that is equal and unobstructed; knowing the root that is unobstructed, abiding in no dharma whatsoever, not destroying the nature of any dharma, exactly as it is and without defilement, like empty space itself, giving rise to speech only in accordance with the world; opening up true meaning, revealing the nature of cessation, relying on nothing, abiding in nothing, holding no discrimination whatsoever regarding any domain; clearly beholding the dharma-realm, vastly and securely established, understanding every world and every dharma as equal and non-dual, free from every kind of attachment.
After twenty items and then eleven more, each named and catalogued, the passage ends by dissolving the very apparatus of naming: no reliance, no abiding, no discrimination regarding any domain. The list-making itself turns out to be provisional — a ladder useful for climbing, not a description meant to be clung to once the climb is over.
Part 367 Complete
This continues the ninth dedication's litany of Samantabhadra's practice. Chapter 25 continues in Part 368 with a new list of utterly subtle wisdoms regarding kalpas — treating an inexpressible kalpa as a single thought, a single thought as an inexpressible kalpa, and long kalpas and short kalpas as freely interchangeable.