Vidyā Concludes With Dependent Origination
The ninth of the ten kinds of vidyā breaks from the pattern of a single terse phrase and unfolds into a long catalogue of some thirty distinct kinds of knowing — cause, condition, arising, cessation, bondage, and liberation among them — all traced back to the claim that no sentient being's birth was ever truly a birth at all; the tenth entry closes the list with a bodhisattva who clings to nothing while never once abandoning great compassion.
Thirty Kinds of Knowing, Traced to One Root
Where the previous eight entries each fit in a single sentence, the ninth vidyā expands into an extended list of paired opposites — delusion and freedom from delusion, defilement and purity, bondage and liberation — every one of them traced back to a single claim: that birth itself was never truly birth. The closing entry then folds all of this into non-attachment, careful to insist that clinging to nothing is not the same as caring for nothing.
菩薩摩訶薩知一切眾生生本無有生，了達受生不可得故，而知因、知緣、知事、知境界、知行、知生、知滅、知言說、知迷惑、知離迷惑、知顛倒、知離顛倒、知雜染、知清淨、知生死、知涅槃、知可得、知不可得、知執著、知無執著、知住、知動、知去、知還、知起、知不起、知失壞、知出離、知成熟、知諸根、知調伏，隨其所應種種教化，未曾忘失菩薩所行。何以故？菩薩但為利益眾生故，發阿耨多羅三藐三菩提心，無餘所為。是故，菩薩常化眾生，身無疲倦，不違一切世間所作。是名：緣起善巧智明。
"A bodhisattva-mahāsattva knows that the birth of every sentient being was, from the very root, never truly a birth at all, fully penetrating the fact that taking birth can never be found; and thereby knows cause, knows condition, knows event, knows domain, knows conduct, knows arising, knows cessation, knows verbal expression, knows delusion, knows freedom from delusion, knows inversion, knows freedom from inversion, knows defilement, knows purity, knows birth-and-death, knows nirvāṇa, knows what can be attained, knows what cannot be attained, knows attachment, knows freedom from attachment, knows abiding, knows movement, knows departing, knows returning, knows arising, knows non-arising, knows loss and destruction, knows transcendence, knows ripening, knows the faculties, and knows taming — teaching according to whatever fits the occasion, never once forgetting bodhisattva conduct. Why is this? Because a bodhisattva gives rise to the mind of unsurpassed, perfect, complete awakening only for the sake of benefiting sentient beings, with nothing else in view. For this reason, a bodhisattva constantly transforms sentient beings, their body never growing weary, never contradicting anything undertaken in the world. This is called the skillful wisdom-vidyā of dependent origination.
菩薩摩訶薩於佛無著，不起著心；於法無著，不起著心；於剎無著，不起著心；於眾生無著，不起著心；不見有眾生而行教化調伏說法，然亦不捨菩薩諸行，大悲大願，見佛聞法，隨順修行，依於如來種諸善根，恭敬供養無有休息，能以神力震動十方無量世界，其心廣大等法界故，知種種說法，知眾生數，知眾生差別，知苦生，知苦滅，知一切行皆如影像，行菩薩行，永斷一切受生根本，但為救護一切眾生，行菩薩行而無所行，隨順一切諸佛種性，發如大山王心，知一切虛妄顛倒，入一切種智門，智慧廣大不可傾動，當成正覺，於生死海平等濟渡一切眾生，善巧智明。是為十。若諸菩薩安住其中，則得如來無上大善巧智明。
A bodhisattva-mahāsattva is without attachment toward the Buddha, never giving rise to an attached mind; is without attachment toward the dharma, never giving rise to an attached mind; is without attachment toward any land, never giving rise to an attached mind; is without attachment toward sentient beings, never giving rise to an attached mind; sees no sentient being at all while still teaching, taming, and expounding the dharma for them, and yet never abandons any bodhisattva practice, any great compassion, or any great vow; beholds the buddhas, hears the dharma, and practices in accordance with it; relies on the tathāgata and plants every root of goodness there, revering and making offerings without ever resting; is able, through spiritual power, to shake measureless worlds throughout the ten directions, because their mind is as vast as the whole dharma-realm; knows every kind of teaching, knows the number of sentient beings, knows the differences among sentient beings, knows the arising of suffering, knows the cessation of suffering, and knows that every activity is like a reflection; carries out bodhisattva practice, forever cutting off the very root of taking birth, doing so only in order to rescue and protect every sentient being, carrying out bodhisattva practice while acting without any contrived action at all; accords with the lineage of every buddha, gives rise to a mind as firm as the king of great mountains, knows every falsehood and inversion, enters the gateway of all-species wisdom, and, with wisdom vast and unshakeable, is about to attain perfect awakening, delivering every sentient being equally across the ocean of birth and death — this is the skillful wisdom-vidyā. These are the ten. If bodhisattvas abide within these, they attain the tathāgata's own unsurpassed, great, skillful vidyā.
不見有眾生而行教化調伏說法，然亦不捨菩薩諸行，大悲大願 — sees no sentient being at all while still teaching, taming, and expounding the dharma for them, and yet never abandons any bodhisattva practice, any great compassion, or any great vow. The tenth vidyā names the exact tension this whole chapter keeps returning to: seeing that sentient beings have no fixed existence to grasp does not become a reason to stop acting for their benefit — if anything, the text treats the two as needing each other, since compassion aimed at something ungraspable is precisely what keeps it from becoming attachment.
Part 705 Complete
This continues chapter thirty-eight, 離世間品, in fascicle fifty-four. Part 706 answers the next question with ten kinds of liberation, from freedom from affliction and wrong views to a single thought that fully comprehends all three times.