What a Bodhisattva Never Discriminates
The long litany of "utterly subtle" wisdom, running since Part 357, closes with a final list of ten kinds of wisdom arising like a reflection, a dream, an illusion, and an echo. The grammar then changes entirely: Child of the Buddha, direct address returns, and the bodhisattva mahāsattva is described first through ten things never discriminated, then through ten things — mind, body, speech, karma, retribution, the world itself — each said to be without attachment, without bondage, in liberation.
The Litany's Final List
This is the last of the "utterly subtle" items in the long enumeration that has run since Part 357 — knowing every land, every sentient being, every path, whether of a Tathāgata, a bodhisattva, or an ordinary being — before the passage shifts register entirely, closing not with more objects known but with ten kinds of wisdom described through simile: like a reflection, a dream, an illusion, an echo, a magical creation, empty space itself.
以無著無縛解脫心，修普賢行，出生一切甚微細智，所謂：知一切剎甚微細智、知一切眾生甚微細智、知一切法果報甚微細智、知一切眾生心甚微細智、知一切說法時甚微細智、知一切法界甚微細智、知一切盡虛空界三世甚微細智、知一切語言道甚微細智、知一切世間行甚微細智、知一切出世行甚微細智，乃至知一切如來道、一切菩薩道、一切眾生道甚微細智；修菩薩行，住普賢道，若文若義皆如實知；生如影智，生如夢智，生如幻智，生如響智，生如化智，生如空智，生寂滅智，生一切法界智，生無所依智，生一切佛法智。
With a mind of non-attachment, non-bondage, and liberation, he cultivates Samantabhadra's own practice, giving rise to the utterly subtle wisdom of everything, namely: the utterly subtle wisdom of knowing every land, the utterly subtle wisdom of knowing every sentient being, the utterly subtle wisdom of knowing the karmic fruit of every dharma, the utterly subtle wisdom of knowing every sentient being's own mind, the utterly subtle wisdom of knowing every moment for expounding the Dharma, the utterly subtle wisdom of knowing the whole dharma-realm, the utterly subtle wisdom of knowing the three times throughout the whole of empty space, the utterly subtle wisdom of knowing every path of language, the utterly subtle wisdom of knowing every worldly practice, and the utterly subtle wisdom of knowing every practice that transcends the world, and even the utterly subtle wisdom of knowing every path of the Tathāgata, every path of a bodhisattva, and every path of sentient beings; cultivating a bodhisattva's own practice, abiding in Samantabhadra's own path, whether the letter or the meaning, he knows all of it exactly as it is; giving rise to wisdom like a reflection, giving rise to wisdom like a dream, giving rise to wisdom like an illusion, giving rise to wisdom like an echo, giving rise to wisdom like a magical creation, giving rise to wisdom like empty space, giving rise to wisdom of cessation, giving rise to wisdom of the whole dharma-realm, giving rise to wisdom that relies on nothing, and giving rise to wisdom of every buddha's own Dharma.
After dozens of Parts spent naming utterly subtle wisdom regarding minds, worlds, kalpas, and dharmas, the litany does not close with a grand summation but with wisdom compared to a reflection, a dream, an echo — images the tradition uses precisely because they are not solid. The vast catalogue that came before turns out to rest on wisdom of exactly this insubstantial kind.
Ten Things Never Discriminated
Direct address returns — "Child of the Buddha" — and with it a new pattern entirely: not what is known, but what is never separated into two. The world and worldly dharmas, bodhi and a bodhisattva, self and other, the gift and its recipient — ten pairs, each refused as a distinction.
』「佛子！菩薩摩訶薩以無著無縛解脫心迴向，不分別若世間、若世間法，不分別若菩提、若菩提薩埵，不分別若菩薩行、若出離道，不分別若佛、若一切佛法，不分別若調伏眾生、若不調伏眾生，不分別若善根、若迴向，不分別若自、若他，不分別若施物、若受施者，不分別若菩薩行、若等正覺，不分別若法、若智。
"Child of the Buddha! The bodhisattva mahāsattva dedicates with a mind of non-attachment, non-bondage, and liberation, discriminating neither the world nor worldly dharmas, discriminating neither bodhi nor a bodhisattva, discriminating neither a bodhisattva's own practice nor the path of renunciation, discriminating neither a buddha nor every buddha's own Dharma, discriminating neither the taming of sentient beings nor the not-taming of sentient beings, discriminating neither wholesome roots nor dedication, discriminating neither self nor other, discriminating neither the gift nor the one who receives the gift, discriminating neither a bodhisattva's own practice nor complete, perfect enlightenment, and discriminating neither dharma nor wisdom.
The pairs move from the cosmic (world and worldly dharmas) to the intimately practical (the gift and its recipient) without any change in register — suggesting the same non-discrimination applies at every scale at once. Not distinguishing self from other is treated as no different in kind from not distinguishing a buddha from a buddha's own teaching.
Ten Things Without Attachment, Without Bondage
A final short list closes this passage: mind, body, speech, karma, karmic retribution, the world itself, the buddha-land, sentient beings, dharma, and wisdom — each named in turn as without attachment, without bondage, in liberation, the very phrase that has organized this entire, long dedication finally applied to everything at once.
「佛子！菩薩摩訶薩以彼善根如是迴向，所謂：『心無著無縛解脫，身無著無縛解脫，口無著無縛解脫，業無著無縛解脫，報無著無縛解脫，世間無著無縛解脫，佛剎無著無縛解脫，眾生無著無縛解脫，法無著無縛解脫，智無著無縛解脫。
"Child of the Buddha! The bodhisattva mahāsattva dedicates those wholesome roots in this way, namely: the mind is without attachment, without bondage, liberated; the body is without attachment, without bondage, liberated; speech is without attachment, without bondage, liberated; karma is without attachment, without bondage, liberated; karmic retribution is without attachment, without bondage, liberated; the world is without attachment, without bondage, liberated; the buddha-land is without attachment, without bondage, liberated; sentient beings are without attachment, without bondage, liberated; the dharma is without attachment, without bondage, liberated; wisdom is without attachment, without bondage, liberated.
Every Part of this dedication since it began has opened with the same four words — "with a mind of non-attachment, non-bondage, and liberation" — applied to one act of practice after another. Here, at last, the phrase itself becomes the subject: not a mind that has this quality, but mind, body, speech, karma, and every other listed thing simply being this quality, without remainder.
Part 369 Complete
This continues the ninth dedication's litany of Samantabhadra's practice. Chapter 25 continues in Part 370, in which the sūtra explicitly names this teaching as "a bodhisattva mahāsattva's ninth dedication — the mind of non-attachment, non-bondage, and liberation," closing its prose section with a final passage on what abiding in this dedication accomplishes, before Vajra Banner Bodhisattva rises to recite the dedication's verse.