Eight Marks of the Four Unhindered Wisdoms
The treatise continues its detailed exposition of the four unhindered wisdoms — of dharmas, of meaning, of language, and of eloquence — now applying all four in turn across eight further paired topics, each analyzed into a further fourfold mark: the present-moment differentiation of dharmas; the teaching's own textual form; wisdom's own manner of knowing; freedom from pride with respect to both ultimate and worldly truth; the distinction between the lesser vehicle and the greater vehicle; the bodhisattva-ground's own characteristics; the Tathāgata-ground's own characteristics; and the buddhas' own power, fearlessness, unshared qualities, and great compassion sustaining every activity. The passage closes by completing this bodhisattva's accomplishment of verbal karma and opening a new division — the fourfold mastery of a great Dharma teacher — with its first question, on the accomplishment of retention, left standing at the very threshold of Part 45.
Momentary Dharmas, the Teaching's Own Form, and Wisdom's Manner of Knowing
經曰：復次以法無礙智知現在諸法差別，以義無礙智知過去未來諸法差別，以辭無礙智知過去未來現在諸法以不壞說法，以樂說無礙智於一一世得無量法明故說法。
論曰：是中行相者有四種：一、生行相；二、已生未生行相；三、物假名行相；四、說事行相。如經復「次以法無礙智知現在諸法差別故，以義無礙智知過去未來諸法差別故，以辭無礙智知過去未來現在諸法以不壞說法故，以樂說無礙智於一一世得無邊法明」故。說法故一一世現在世故，過去未來彼彼世間攝受應知，見過去未來世知現在世。如是彼菩薩智境界成就。事行相者，不出三世中應知。無量法明者，異異法明應知。云何說相？
經曰：復次以法無礙智知諸法差別，以義無礙智知諸法義差別，以辭無礙智隨諸言音而為說法，以樂說無礙智隨所樂解而為說法。
論曰：是中說相者，有四種：一、修多羅說相；二、彼解釋說相；三、隨順說相；四、相似說相。如經「復次以法無礙智知諸法差別故，以義無礙智知諸法義差別故，以辭無礙智隨諸言音而為說法故，以樂說無礙智隨所樂解而為說法」故。是中隨諸言音說者，隨彼眾生言音說故。隨所樂解說者，隨諸眾生所有心念，乃至隨所有種種譬喻說。云何智相？
經曰：復次以法無礙智以法智知諸法差別不壞方便，以義無礙智以比智如實知諸法差別，以辭無礙智以世智正見故說法，以樂說無礙智以第一義智方便故說法。
論曰：是中智相者，有四種：一、現見智；二、比智；三、欲得方便智；四、得智。如經「復次以法無礙智以法智知諸法差別不壞方便故，以義無礙智以比智如實知諸法差別故，以辭無礙智以世智正見故說法，以樂說無礙智以第一義智方便故說法」。是中法智者，知諦差別不異方便法智差別，不壞方便故。比智者，如此如實分別，餘亦如是。比智如實諦差別知故。第一義智方便者，非顛倒異說應知。云何無我慢相？
Sūtra: Furthermore, through the unhindered wisdom of dharmas, he knows the distinctions among present dharmas; through the unhindered wisdom of meaning, he knows the distinctions among past and future dharmas; through the unhindered wisdom of language, he knows past, future, and present dharmas and, without destroying them, teaches the Dharma; through the unhindered wisdom of eloquence, within each and every era, he attains boundless illumination of the Dharma, and so teaches the Dharma.
Commentary: Here, the mark of momentary differentiation is of four kinds: first, the mark of what is arising; second, the mark of what has already arisen and what has not yet arisen; third, the mark of phenomena under their provisional names; fourth, the mark of the matter that is taught. As the sūtra says, "furthermore, through the unhindered wisdom of dharmas he knows the distinctions among present dharmas, through the unhindered wisdom of meaning he knows the distinctions among past and future dharmas, through the unhindered wisdom of language he knows past, future, and present dharmas and, without destroying them, teaches the Dharma, through the unhindered wisdom of eloquence, within each and every era, he attains limitless illumination of the Dharma." Because he teaches the Dharma, within each and every era there is a present era; it should be understood that past and future are each taken up within that very world — seeing the past and future eras, he thereby knows the present era. In this way, this bodhisattva's object-realm of wisdom is accomplished. "The mark of the matter" should be understood as never going beyond the three times. "Boundless illumination of the Dharma" should be understood as illumination through one differentiated dharma after another. What, then, is the mark of the teaching's own form?
Sūtra: Furthermore, through the unhindered wisdom of dharmas, he knows the distinctions among dharmas; through the unhindered wisdom of meaning, he knows the distinctions in the meaning of dharmas; through the unhindered wisdom of language, according with every kind of speech and sound, he teaches the Dharma; through the unhindered wisdom of eloquence, according with whatever understanding sentient beings delight in, he teaches the Dharma.
Commentary: Here, the mark of the teaching's own form is of four kinds: first, the mark of the teaching as scriptural statement; second, the mark of the teaching as its own interpretation; third, the mark of the teaching that conforms to the hearer; fourth, the mark of the teaching by resemblance. As the sūtra says, "furthermore, through the unhindered wisdom of dharmas he knows the distinctions among dharmas, through the unhindered wisdom of meaning he knows the distinctions in the meaning of dharmas, through the unhindered wisdom of language, according with every kind of speech and sound, he teaches the Dharma, through the unhindered wisdom of eloquence, according with whatever understanding sentient beings delight in, he teaches the Dharma." Here, "teaching according with every kind of speech and sound" means teaching according with the speech and sound of those very sentient beings. "Teaching according with whatever understanding they delight in" means according with whatever sentient beings hold in mind, down to teaching according with whatever manner of simile there may be. What, then, is the mark of wisdom's own manner of knowing?
Sūtra: Furthermore, through the unhindered wisdom of dharmas, by means of direct knowledge, he knows the distinctions among dharmas without destroying skillful means; through the unhindered wisdom of meaning, by means of inferential knowledge, he knows the distinctions among dharmas exactly as they are; through the unhindered wisdom of language, by means of worldly knowledge and correct view, he teaches the Dharma; through the unhindered wisdom of eloquence, by means of the skillful means of the wisdom of ultimate meaning, he teaches the Dharma.
Commentary: Here, the mark of wisdom's own manner of knowing is of four kinds: first, the wisdom of direct perception; second, inferential wisdom; third, the wisdom that seeks to attain skillful means; fourth, wisdom that has attained its object. As the sūtra says, "furthermore, through the unhindered wisdom of dharmas, by means of direct knowledge, he knows the distinctions among dharmas without destroying skillful means, through the unhindered wisdom of meaning, by means of inferential knowledge, he knows the distinctions among dharmas exactly as they are, through the unhindered wisdom of language, by means of worldly knowledge and correct view, he teaches the Dharma, through the unhindered wisdom of eloquence, by means of the skillful means of the wisdom of ultimate meaning, he teaches the Dharma." Here, "direct knowledge" means that, in knowing the distinctions among the truths, the distinctions of direct knowledge are no different from skillful means, since it does not destroy skillful means. "Inferential knowledge" means discriminating in just this way, exactly as it is — the rest is likewise so, since inferential knowledge exactly knows the distinctions among the truths as they are. "The skillful means of the wisdom of ultimate meaning" should be understood as teaching that is neither inverted nor at variance with the truth. What, then, is the mark of freedom from pride?
On the third topic's fourfold mark of wisdom's own knowing, Fazang traces how "direct knowledge" (法智) and "inferential knowledge" (比智) are drawn differently across the Abhidharma schools before giving the Mahāyāna school's own answer: 若大乘宗，時處俱別，知現在欲界名為法智、知上界及過未俱是比智 — "in the Mahāyāna school, both time and place are distinguished: knowing the present desire realm is called direct knowledge, while knowing the higher realms, together with the past and the future, is entirely inferential knowledge." He notes that the Vaibhāṣika school instead divides the two by place alone, and another school by time alone — the same two terms, three different lines being drawn between them.
On the second topic's fourfold mark of the teaching's own form, Fazang distinguishes "conforming teaching" from "teaching by resemblance" in a single line: 謂隨心異說，意義不殊故，云相似說相 — "the words used to teach may differ according to the hearer's own mind, yet the meaning intended does not differ — this is why it is called the mark of teaching by resemblance." And on the first topic's closing gloss of "boundless illumination of the Dharma," he identifies it precisely: 異法明即是聞思慧，照法故也 — "this differentiated illumination is nothing other than the wisdom born of hearing and of reflection, since it is this very wisdom that illumines the Dharma."
Freedom from Pride, the Two Vehicles, and the Bodhisattva-Ground's Own Marks
經曰：復次以法無礙智知諸法一相不壞，以義無礙智知陰界入諦因緣集方便，以辭無礙智知一切世間之所歸敬善妙音聲字句說法，以樂說無礙智所說轉勝無量法明說法。
論曰：是中無我慢相者，有四種：一、第一義諦無我慢相；二、世諦無我慢相；三、說美妙無我慢相；四、說無上無我慢相。如經「復次以法無礙智知諸法一相不壞故，以義無礙智知陰界入諦因緣集方便故，以辭無礙智知一切世間之所歸敬善妙音聲字句說法故，以樂說無礙智所說轉勝無量法明說法」故。是中一相不壞者，無我不壞故。我知無我、我證無我，如是等壞陰等方便入無我故，是故彼菩薩智境界成。一、聚積著我；二、異因著；三、欲著；四、作著。此對治如是次第，陰等方便應知。云何小乘大乘相？
經曰：復次以法無礙智知諸法無有差別攝在一乘，以義無礙智知分別諸乘差別門，以辭無礙智能說諸乘不壞，以樂說無礙智於一一乘無量法明說。
論曰：是中小乘大乘相者，有四種：一、觀相；二、性相；三、解脫相；四、念相。如經「復次以法無礙智知諸法無有差別攝在一乘故，以義無礙智知分別諸乘差別門故，以辭無礙智能說諸乘不壞故，以樂說無礙智於一一乘無量法明說」故。是中知諸法無有差別攝在一乘者，一觀不異應知。能說諸乘不壞者，依同解脫不懼。無量法明說者，種種法明分別說故。隨可度者依種種念行隨順解脫。云何菩薩地相？
經曰：復次以法無礙智知一切菩薩行法行智行隨智入，以義無礙智知分別說十地義差別入，以辭無礙智不壞說與隨順諸地道，以樂說無礙智說一一地無量相。
論曰：是中菩薩地相者，有四種：一、智相；二、說相；三、與方便相；四、入無量門相。如經「復次以法無礙智知一切菩薩行法行智行隨智入故，以義無礙智知分別說十地義差別入故，以辭無礙智知不壞說與隨順諸地道故，以樂說無礙智說一一地無量相」故。是中一切菩薩行者，法行、智行示現觀智說故。十地差別者，謂心說者，口言應知。不壞說與隨順諸地道者，不顛倒教授故。云何如來地相？
Sūtra: Furthermore, through the unhindered wisdom of dharmas, he knows the single, indestructible mark of all dharmas; through the unhindered wisdom of meaning, he knows the skillful means by which the aggregates, elements, sense-fields, truths, and dependent origination are gathered together; through the unhindered wisdom of language, he teaches the Dharma with excellent, sublime sounds, words, and phrases to which every world pays homage and reverence; through the unhindered wisdom of eloquence, he teaches the Dharma, what he expounds becoming ever more excellent, with boundless illumination of the Dharma.
Commentary: Here, the mark of freedom from pride is of four kinds: first, the mark of freedom from pride with respect to the truth of ultimate meaning; second, the mark of freedom from pride with respect to worldly truth; third, the mark of freedom from pride in teaching what is excellent and sublime; fourth, the mark of freedom from pride in teaching what is unsurpassed. As the sūtra says, "furthermore, through the unhindered wisdom of dharmas he knows the single, indestructible mark of all dharmas, through the unhindered wisdom of meaning he knows the skillful means by which the aggregates, elements, sense-fields, truths, and dependent origination are gathered together, through the unhindered wisdom of language he teaches the Dharma with excellent, sublime sounds, words, and phrases to which every world pays homage and reverence, through the unhindered wisdom of eloquence he teaches the Dharma, what he expounds becoming ever more excellent, with boundless illumination of the Dharma." Here, "the single, indestructible mark" means that selflessness is indestructible. "I know selflessness, I realize selflessness" — it is by thus overturning the aggregates and the rest through such skillful means that he enters selflessness; this is why this bodhisattva's object-realm of wisdom is accomplished. First, attachment to the self as an accumulated heap; second, attachment to a self through a different cause; third, attachment through craving; fourth, attachment through agency — these, in just this sequence, are the antidotes that should be understood as directed toward the skillful means concerning the aggregates and the rest. What, then, is the mark of the distinction between the lesser vehicle and the greater vehicle?
Sūtra: Furthermore, through the unhindered wisdom of dharmas, he knows that dharmas, without any distinction, are gathered within the one vehicle; through the unhindered wisdom of meaning, he knows how to discriminate the distinct approaches of the various vehicles; through the unhindered wisdom of language, he is able to teach the various vehicles without destroying them; through the unhindered wisdom of eloquence, within each and every vehicle, he teaches with boundless illumination of the Dharma.
Commentary: Here, the mark of the distinction between the lesser vehicle and the greater vehicle is of four kinds: first, the mark of contemplation; second, the mark of nature; third, the mark of liberation; fourth, the mark of mindfulness. As the sūtra says, "furthermore, through the unhindered wisdom of dharmas he knows that dharmas, without any distinction, are gathered within the one vehicle, through the unhindered wisdom of meaning he knows how to discriminate the distinct approaches of the various vehicles, through the unhindered wisdom of language he is able to teach the various vehicles without destroying them, through the unhindered wisdom of eloquence, within each and every vehicle, he teaches with boundless illumination of the Dharma." Here, "knowing that dharmas, without any distinction, are gathered within the one vehicle" should be understood as a single contemplation, without difference. "Being able to teach the various vehicles without destroying them" means relying on their shared liberation, without fear. "Teaching with boundless illumination of the Dharma" means teaching through discriminating illumination of the Dharma in its every variety. According with whoever can be delivered, he accords, through mindful practice of every kind, with that being's own liberation. What, then, is the mark of the bodhisattva-ground's own characteristics?
Sūtra: Furthermore, through the unhindered wisdom of dharmas, he knows every bodhisattva practice — the practice of the Dharma and the practice of wisdom — entering in accordance with wisdom; through the unhindered wisdom of meaning, he knows how to discriminate and expound the distinctions in the meaning of the ten grounds, entering into them; through the unhindered wisdom of language, without destroying his teaching, he grants it and conforms to the path of every ground; through the unhindered wisdom of eloquence, he expounds the boundless marks of each and every ground.
Commentary: Here, the mark of the bodhisattva-ground's own characteristics is of four kinds: first, the mark of wisdom; second, the mark of the teaching; third, the mark of granting skillful means; fourth, the mark of entering boundless gateways. As the sūtra says, "furthermore, through the unhindered wisdom of dharmas he knows every bodhisattva practice — the practice of the Dharma and the practice of wisdom — entering in accordance with wisdom, through the unhindered wisdom of meaning he knows how to discriminate and expound the distinctions in the meaning of the ten grounds, entering into them, through the unhindered wisdom of language he knows how, without destroying his teaching, to grant it and conform to the path of every ground, through the unhindered wisdom of eloquence he expounds the boundless marks of each and every ground." Here, "every bodhisattva practice" means that the practice of the Dharma and the practice of wisdom are made manifest through the teaching of contemplative wisdom. "The distinctions of the ten grounds" refers to the mind; "expounds" should be understood as speech uttered from the mouth. "Without destroying his teaching, granting it and conforming to the path of every ground" means that his instruction is never inverted. What, then, is the mark of the Tathāgata-ground's own characteristics?
On the fourfold mark of freedom from pride, Fazang unpacks the treatise's compressed list of four kinds of self-attachment by tracing each to a specific delusion: 迷陰故計聚積我，以迷界故計異因我，以迷入故計欲著我，以迷四諦十二緣故計作著我 — "through delusion about the aggregates, one conceives of a self as an accumulated heap; through delusion about the elements, one conceives of a self through a distinct cause; through delusion about the sense-fields, one conceives of attachment through craving; through delusion about the four truths and the twelvefold chain of dependent origination, one conceives of attachment through agency." He points readers wanting a fuller treatment of what this fourfold self-attachment does to the aggregates and the rest to the *Abhidharmasamuccayavyākhyā (雜集論).
On the fourfold mark of the distinction between the lesser vehicle and the greater vehicle, Fazang locates the entire question in a single move between two levels of teaching: 謂以約實同觀唯是一乘，約權異性說有三乘 — "that is, considered in terms of the real, all is contemplated alike as the single vehicle; considered in terms of the provisional, natures differ, and three vehicles are spoken of." The one-vehicle and three-vehicle teachings, on this reading, are not two competing claims about what is ultimately true, but two levels of teaching addressed to different capacities.
The Tathāgata-Ground, the Buddhas' Sustaining Power, and the Opening of a Dharma Teacher's Mastery
經曰：復次以法無礙智知一切佛於一念間得正覺，以義無礙智知種種時事相差別，以辭無礙智隨正覺差別說，以樂說無礙智於一一句法無量劫說而不窮盡。
論曰：是中如來地相者，有四種：一、法身相；二、色身相；三、正覺相；四、說相。如經「復次以法無礙智知一切佛於一念間得正覺故，以義無礙智知種種時事相差別故，以辭無礙智隨正覺差別說故，以樂說無礙智於一一句法無量劫說而不窮盡」故。是中時者，隨何劫中、成何等佛事者，隨以何等佛國土、隨何等佛身相者，隨名所記可得見聞故。隨正覺者，依十種佛如正覺應知。云何作住持相？
經曰：復次以法無礙智知一切佛語力無畏不共佛法大悲無礙智行轉法輪隨順一切智智，以義無礙智知隨順如來音聲出八萬四千隨眾生心隨根隨信差別，以辭無礙智一切眾生行以如來音聲不壞說，以樂說無礙智以諸佛智行神通圓滿隨信說法。
論曰：是中作住持相者，有四種：一、覺相；二、差別相；三、說相；四、彼無量相。如經「復次以法無礙智知一切佛語力無畏不共佛法大悲無礙智行轉法輪隨順一切智智故，以義無礙智知隨順如來音聲出八萬四千隨眾生心隨根隨信差別故，以辭無礙智一切眾生行以如來音聲不壞說故，以樂說無礙智以諸佛智行神通圓滿隨信說法」故。是中佛語者，能說法故。力者，能破憍慢眾生故。無畏者，能降伏外道故。不共佛法者，不同聲聞辟支佛故。大悲者，常能說法故。無礙智行者，依彼說法故。轉法輪者，隨順說法故。此一切事，一切智智通達知故。隨心者，隨心性應知。諸佛智行神通圓滿者，諸佛法身此行為利益眾生行不可壞故。言圓滿，隨彼信故，示現菩薩無盡樂說。如是口業成就已說。云何法師自在成就？四種事示現：一、持成就；二、說成就；三、問答成就；四、受持成就。云何持成就？
Sūtra: Furthermore, through the unhindered wisdom of dharmas, he knows that every buddha attains correct enlightenment within a single thought-moment; through the unhindered wisdom of meaning, he knows the distinctions among the marks of various times and matters; through the unhindered wisdom of language, he teaches according with the distinctions of correct enlightenment; through the unhindered wisdom of eloquence, with respect to each and every clause of the Dharma, he teaches throughout boundless eons without ever being exhausted.
Commentary: Here, the mark of the Tathāgata-ground's own characteristics is of four kinds: first, the mark of the Dharma-body; second, the mark of the form-body; third, the mark of correct enlightenment; fourth, the mark of the teaching. As the sūtra says, "furthermore, through the unhindered wisdom of dharmas he knows that every buddha attains correct enlightenment within a single thought-moment, through the unhindered wisdom of meaning he knows the distinctions among the marks of various times and matters, through the unhindered wisdom of language he teaches according with the distinctions of correct enlightenment, through the unhindered wisdom of eloquence, with respect to each and every clause of the Dharma, he teaches throughout boundless eons without ever being exhausted." Here, "the times" means: according with whichever eon, he knows what buddha-work is accomplished within it; "matters" means according with whichever buddha-land that occurs within; "the marks" means according with whichever mark belongs to that buddha's own body — and according with whatever name is thus recorded of him, he may accordingly be seen and heard. "According with correct enlightenment" should be understood in dependence on the ten kinds of buddha, such as correct enlightenment itself. What, then, is the mark of the buddhas' own sustaining activity?
Sūtra: Furthermore, through the unhindered wisdom of dharmas, he knows the buddhas' own speech, power, fearlessness, unshared buddha-dharmas, great compassion, and the activity of unhindered wisdom in turning the wheel of the Dharma, according with the wisdom of omniscience; through the unhindered wisdom of meaning, he knows that, according with the Tathāgatas' own voice, eighty-four thousand teachings issue forth, according with the distinctions among sentient beings' minds, faculties, and faith; through the unhindered wisdom of language, he teaches, without destroying it, the practice of every sentient being by means of the Tathāgatas' own voice; through the unhindered wisdom of eloquence, by means of the buddhas' own wisdom, activity, and spiritual power fulfilled in completeness, he teaches the Dharma according with each being's faith.
Commentary: Here, the mark of the buddhas' own sustaining activity is of four kinds: first, the mark of awakening; second, the mark of distinction; third, the mark of the teaching; fourth, the mark of boundlessness. As the sūtra says, "furthermore, through the unhindered wisdom of dharmas he knows the buddhas' own speech, power, fearlessness, unshared buddha-dharmas, great compassion, and the activity of unhindered wisdom in turning the wheel of the Dharma, according with the wisdom of omniscience, through the unhindered wisdom of meaning he knows that, according with the Tathāgatas' own voice, eighty-four thousand teachings issue forth, according with the distinctions among sentient beings' minds, faculties, and faith, through the unhindered wisdom of language he teaches, without destroying it, the practice of every sentient being by means of the Tathāgatas' own voice, through the unhindered wisdom of eloquence, by means of the buddhas' own wisdom, activity, and spiritual power fulfilled in completeness, he teaches the Dharma according with each being's faith." Here, "the buddhas' own speech" means that it is able to teach the Dharma. "Power" means that it is able to break the pride of sentient beings. "Fearlessness" means that it is able to subdue non-Buddhist paths. "The unshared buddha-dharmas" means that they are not the same as those of śrāvakas or pratyekabuddhas. "Great compassion" means that he is constantly able to teach the Dharma. "The activity of unhindered wisdom" means that it is in dependence on this that he teaches the Dharma. "Turning the wheel of the Dharma" means teaching the Dharma in accordance with beings. All of these matters are thoroughly penetrated and known through the wisdom of omniscience. "According with beings' minds" should be understood as according with the nature of their minds. "The buddhas' own wisdom, activity, and spiritual power fulfilled in completeness" means that this activity of the buddhas' own Dharma-body, undertaken for the benefit of sentient beings, is itself indestructible. As for "fulfilled in completeness" — it is in accordance with that being's own faith, manifesting the bodhisattva's own inexhaustible eloquence. In this way, the accomplishment of verbal karma has now been explained. What, then, is the accomplishment of a Dharma teacher's own mastery? Four matters are made manifest: first, the accomplishment of retention; second, the accomplishment of teaching; third, the accomplishment of question and answer; fourth, the accomplishment of upholding. What, then, is the accomplishment of retention?
On the fourfold mark of the Tathāgata-ground's own characteristics, Fazang defines each mark in turn, tying it back to the tenfold body of a buddha already treated earlier in this collection: 初一念證得名法身相；二時處應現名色身相 — "the first, attained within a single thought-moment, is called the mark of the Dharma-body; the second, manifesting in response according with time and place, is called the mark of the form-body." On the treatise's closing phrase "according with the ten kinds of buddha," he explains why the passage speaks only of one: 以十佛中最初名為正覺佛，故云依說 — "among the ten buddhas, the first is named the Buddha of Correct Enlightenment; this is why the passage speaks of 'according with' that one."
On the fourfold mark of the buddhas' own sustaining activity, Fazang glosses each term of the sūtra in a single compact line: 力是神力，破憍慢眾生故。無畏降邪，不共異小，悲能常說，智為說依，轉法則是隨順正說 — "'power' is spiritual power, since it breaks the pride of sentient beings; 'fearlessness' subdues wrong paths; 'the unshared dharmas' set the buddhas apart from the lesser vehicle; 'compassion' is what makes constant teaching possible; 'wisdom' is what the teaching relies upon; and 'turning the Dharma-wheel' is simply teaching that accords with beings" — before folding every one of these functions back into a single source: 此上皆是一切智攝 — "all of the above are gathered within the wisdom of omniscience alone."
Part 44 Complete
This closes Part 44. The treatise has now applied all four unhindered wisdoms — of dharmas, of meaning, of language, and of eloquence — across eight further paired topics, each unfolded into its own fourfold mark: the present-moment differentiation of dharmas, the teaching's own textual form, wisdom's own manner of knowing, freedom from pride with respect to both ultimate and worldly truth, the distinction between the lesser vehicle and the greater vehicle, the bodhisattva-ground's own characteristics, the Tathāgata-ground's own characteristics, and the buddhas' own power, fearlessness, unshared qualities, and great compassion sustaining every activity. With this, the bodhisattva's accomplishment of verbal karma is complete, and the treatise opens a new division — a great Dharma teacher's own fourfold mastery of retention, teaching, question and answer, and upholding — pausing at its very first question, on the accomplishment of retention. Part 45 answers that question and carries the Ninth Ground toward its own completion: the bodhisattva's attainment of the unhindered wisdom of all buddhas, ten kinds of dhāraṇī by which the Dharma is retained without loss, and the closing threefold fruit that brings the entire Ninth Ground, Sādhumatī, to its conclusion.
Continue to Part 45 — Ten Dhāraṇīs and the Ninth Ground's Closing Fruit →