Attainment · Tathāgata’s MasteryPart 5Paper 8 of 10

Great Loving-Kindness and Compassion, and the All-Kinds Wisdom

TATHAGATA-P08 · v1.0 · 2026-06

Why a Buddha's Great Compassion Is the Root of Buddhahood (Not a Separately Cultivated Pity), and the All-Kinds Wisdom Is Prajñā's Fruit-Level Fullness in the Buddha-Mind (Not a Separately Acquired Omniscience)

中文主題：如來大慈大悲與一切種智——佛之大悲何以是佛之根本（非別修之悲憫），一切種智何以是般若於佛心之果位全分（非別得之全知）

I. The Question

The prior paper (P07) established the marks and signs as the form-body signature "manifested for the deliverance of beings" — a Buddha's markless dharma-body appearing, for the sake of delivering beings, as a born-body complete with the marks. Yet the phrase "manifested for the deliverance of beings" already presupposes two unsettled things: first, what motive force makes a Buddha, already perfect and able to abide in nirvāṇa, turn instead to manifest a body and deliver beings? Second, what fullness of cognition makes that deliverance all-pervading and effective, responsive to the faculties of every being without error? This paper takes up the great loving-kindness and compassion and the all-kinds wisdom — answering precisely these two: the great compassion is the motive force of turning toward beings; the all-kinds wisdom is the full cognition that makes that turning all-pervading and effective. The question: a Buddha's great loving-kindness and compassion, and the all-kinds wisdom — what are they?

The temptation here is still the "acquired" imagination this series has broken seven times over, appearing in this topic in two forms. The one: to take the great loving-kindness and compassion as a "separately cultivated sentiment of pity" beyond the other virtues — as though a Buddha first accomplished the virtue of wisdom and then appended an extra portion of especially deep and vast sympathy, an ordinary being's compassion magnified to the infinite. The other: to take the all-kinds wisdom as a "separately acquired power of omniscience" beyond the four wisdoms and ten powers — as though, beyond the cognitive virtues, a Buddha moved in a further apparatus of "knowing all things." Both are variations on the "acquired" imagination.

This paper holds the imagination still misplaced, and holds that the establishment of the great compassion and the all-kinds wisdom most clearly shows "function in its full breadth toward beings" to be not "acquired." First, the great compassion is not a separately cultivated pity, but the defining root of buddhahood. The Mahāparinirvāṇa-sūtra's verse states plainly, "The World-Honored Ones of the three times have great compassion as their root… if there were no great compassion, then one would not be called a Buddha" — the great compassion is not a Buddha's appended sentiment, but the root of what makes a Buddha a Buddha: without great compassion there is no Buddha. And the Dazhidu lun judges "the loving-kindness and compassion in the mind of the buddhas are called great, those in the minds of others small," "here, set forth in sequence with the eighteen distinctive dharmas, the great loving-kindness and compassion are called great" — the "greatness" of compassion is not the magnification of a sentiment's quantity, but precisely its issuing "from the mind of the buddhas" (tied to the rank of the eighteen distinctive dharmas, P06). So the great compassion is the root motive force by which the already-perfected buddha-mind (possessing the full virtues, the eighteen distinctive dharmas and the rest) necessarily turns toward beings, not a portion of pity added beyond the buddha-virtues. Second, the all-kinds wisdom is not a separately acquired omniscience, but prajñā's fruit-level fullness in the buddha-mind. The Dazhidu lun makes plain, "this prajñā-pāramitā, in the buddha-mind, changes its name to the all-kinds wisdom," "a bodhisattva practices wisdom, seeking to cross to the far shore, and so it is called pāramitā; a Buddha has crossed to the far shore, and so it is called the all-kinds wisdom" — the all-kinds wisdom and the prajñā-pāramitā a bodhisattva practices are not two wisdoms: one and the same prajñā, at the bodhisattva level (seeking to cross) named pāramitā, at the buddha level (having crossed) named the all-kinds wisdom, the name differing between the causal and fruit levels while the substance is one. So the all-kinds wisdom is the same wisdom (the four wisdoms, P04; the all-kinds wisdom of the ten powers, P05) in its fruit-level fullness at the buddha level, not a power of omniscience acquired beyond cognition.

This carries forward the Attainment axis's constant frame, and gathers up the import of "function" for Part 5 and indeed the whole division. This series holds the buddha-fruit's virtues all to be aspects of "turning / severing / manifesting," not things "acquired from outside": name · body · wisdom · function all so. The great compassion and the all-kinds wisdom are precisely the full breadth of this "function" turned toward beings — the great compassion its motive force (why it turns toward), the all-kinds wisdom its full cognition (how it is all-pervading and effective). And the two gather up several threads of the prior papers: P04's equality wisdom's great loving-kindness-and-compassion and non-abiding nirvāṇa; P05's two other-benefiting fearlessnesses (declaring what obstructs the path, declaring the path to the end of suffering); P06's four analytical knowledges' eloquence expounding for the sake of beings; P07's marks manifested for the deliverance of beings — wherever "for the sake of beings" or "turning toward beings" is said, the motive force is the great compassion and the full cognition is the all-kinds wisdom. Further, this division's keynote of "unobstructed mastery" shows here its root: the Avataṃsaka makes plain that the great loving-kindness and compassion "rest on great skillful means, and great skillful means rests on the Tathāgata's arising," while the Tathāgata's arising in turn "rests on the light of unobstructed wisdom" — the arising of great compassion ultimately rests on the light of "unobstructed wisdom"; function in its full breadth toward beings takes "unobstructedness" (apratihata) for its very ground.

This paper rests on the Dazhidu lun (the treatise standard for great compassion and the all-kinds wisdom), the Mahāparinirvāṇa-sūtra (the great compassion as root, the all-kinds wisdom as a buddha-epithet), and the eighty-fascicle Avataṃsaka (the arising of great compassion, the all-kinds wisdom as the bodhisattva's ultimate direction). The argument runs in three moves (§III): the great compassion is not a separately cultivated pity but the defining root of buddhahood (3.1); the all-kinds wisdom is not a separately acquired omniscience but prajñā's fruit-level fullness in the buddha-mind (3.2); great compassion as substance and the all-kinds wisdom as guide, mastery in its full breadth toward beings, completing Part 5 (3.3). Section IV cuts the interdisciplinary convergence (rationale in §VI). Section V offers middle-way corrections and marks the non-cross-axis sense of the causal-fruit name-difference, the scriptural gap of "compassion of one substance," the distinction of "knowledge of all-knowledge" from "all-kinds wisdom," and the Nirvāṇa's "permanence" as reserved to the author. Section VI concludes and hands the Tathāgata's ten masteries and permanence-bliss-self-purity to P09, and the ultimate non-abiding nirvāṇa to P10.

II. The Canonical Basis

2.1 Great loving-kindness and compassion: giving joy and drawing out suffering, named "great" only in the buddha-mind, the root of buddhahood

The treatise standard for great loving-kindness and compassion is in the Dazhidu lun, fascicle 27, the "Meaning of Great Loving-Kindness and Compassion." The treatise first defines the substance of loving-kindness and compassion:

大慈與一切眾生樂，大悲拔一切眾生苦；大慈以喜樂因緣與眾生，大悲以離苦因緣與眾生。¹

"Great loving-kindness gives joy to all beings; great compassion draws out the suffering of all beings. Great loving-kindness gives to beings through the cause of gladness and joy; great compassion gives to beings through the cause of leaving suffering."

The treatise sets the standard definition: great loving-kindness gives joy to all beings, great compassion draws out the suffering of all beings — loving-kindness giving through the cause of joy (making them gain joy), compassion giving through the cause of leaving suffering (making them leave suffering). This definition itself runs through the ordinary and the holy (the loving-kindness and compassion of the four immeasurables also give joy and draw out suffering); so it must be further discriminated what makes the "great" great. The treatise continues:

四無量心中慈、悲名為小，此中十八不共法次第說大慈悲名為大。復次，諸佛心中慈悲名為大，餘人心中名為小。²

"Among the four immeasurables, loving-kindness and compassion are called 'small'; here, set forth in sequence with the eighteen distinctive dharmas, the great loving-kindness and compassion are called 'great.' Further, the loving-kindness and compassion in the mind of the buddhas are called 'great,' those in the minds of others 'small.'"

The treatise plainly judges the difference of "great / small": the loving-kindness and compassion among the four immeasurables are called "small," while "here" (set forth in sequence with the eighteen distinctive dharmas) the loving-kindness and compassion are called "great"; the criterion is "the loving-kindness and compassion in the mind of the buddhas are called great, those in the minds of others small." So the "greatness" of the great is not the magnification of a sentiment's quantity (not "the same pity, enlarged to the infinite"), but precisely its issuing "from the mind of the buddhas" — and expressly tied to "the rank of the eighteen distinctive dharmas" (that is, the rank of the buddha-ground's full virtues established in the prior paper, P06). The "greatness" of the great loving-kindness and compassion is the loving-kindness and compassion arising from a buddha-mind already possessed of the full virtues (the eighteen distinctive dharmas and the rest); its greatness derives from the aspirant's being a Buddha, not from the quantity of the sentiment.

The "greatness" of compassion belonging only to the buddha-mind, the great compassion is for a Buddha no appended virtue, but the root. The Mahāparinirvāṇa-sūtra, fascicle 11, "Pure Conduct" chapter, in verse, plainly judges the great compassion to be the root of the buddhas of the three times:

三世諸世尊，大悲為根本，……若無大悲者，是則不名佛，佛若必涅槃，是則不名常。³

"The World-Honored Ones of the three times have great compassion as their root… If there were no great compassion, then one would not be called a Buddha; and if a Buddha must enter nirvāṇa, then one would not be called permanent."

The verse states plainly: the buddhas of the three times have "great compassion as their root"; were there no great compassion, "then one would not be called a Buddha." The great compassion is thus no appended sentiment of a Buddha, but the defining root of what makes a Buddha a Buddha — without great compassion there is no Buddha. This judgment is most weighty: it makes the relation of "great compassion" to "Buddha" not extrinsic (a Buddha and thereafter compassion) but constitutive (no compassion, no Buddha). So a Buddha's necessarily turning toward beings (not abiding in self-realization) is not made so by some further thought of pity, but made so precisely by his being a Buddha at root. The verse's closing line, "if a Buddha must enter nirvāṇa, then one would not be called permanent," further bears on the relation of the Nirvāṇa's "permanence" virtue to the ever-arising of great compassion (a Buddha taking no ash-and-cessation nirvāṇa, the great compassion ever delivering beings, accords with the sense of "permanence") — this "permanence" virtue belongs to the four nirvāṇic virtues; this paper records the verse without adjudicating, leaving it to P09 · P10 (see §V).

The great compassion being the root, the Avataṃsaka, fascicle 50, "Manifestation of the Tathāgata" chapter, traces still higher the ground on which it arises:

諸佛世尊，大慈救護一切眾生，大悲度脫一切眾生，大慈大悲普遍饒益。然大慈大悲依大方便善巧，大方便善巧依如來出現。⁴

"The buddhas, the World-Honored Ones, with great loving-kindness rescue all beings, with great compassion liberate all beings; their great loving-kindness and compassion benefit all-pervadingly. Yet the great loving-kindness and compassion rest on great skillful means, and great skillful means rests on the Tathāgata's arising."

The Avataṃsaka recounts the Tathāgata's great loving-kindness and compassion: with great loving-kindness rescuing all beings, with great compassion liberating all beings, benefiting all-pervadingly; and this great loving-kindness and compassion "rests on great skillful means, and great skillful means rests on the Tathāgata's arising." The scripture, just after, further makes plain that "the Tathāgata's arising rests on the light of unobstructed wisdom" — tracing higher and higher, the arising of great compassion ultimately rests on "the light of unobstructed wisdom." This sequence bears especially on this division's keynote: great compassion is no isolated sentiment, but arises resting on great skillful means, on the Tathāgata's arising, ultimately on the light of "unobstructed wisdom" — function in its full breadth toward beings takes the "unobstructed" (apratihata) wisdom for its very ground.

2.2 The all-kinds wisdom: prajñā's fruit-level fullness in the buddha-mind

The treatise standard for the all-kinds wisdom is likewise in the Dazhidu lun. The treatise first distinguishes the all-knowledge from the all-kinds wisdom (fascicle 27, "Emitting Light"):

有人言：總相是一切智，別相是一切種智。因是一切智，果是一切種智。略說一切智，廣說一切種智。一切智者，總破一切法中無明闇；一切種智者，觀種種法門破諸無明。⁵

"Some say: the general mark is the all-knowledge, the particular mark is the all-kinds wisdom. The cause is the all-knowledge, the fruit is the all-kinds wisdom. Stated briefly it is the all-knowledge, stated fully the all-kinds wisdom. The all-knowledge wholly breaks the darkness of ignorance in all dharmas; the all-kinds wisdom observes the various dharma-gates and breaks the several ignorances."

The treatise cites a position distinguishing the two: the all-knowledge is the "general mark" (wholly breaking the ignorance in all dharmas), the all-kinds wisdom the "particular mark" (observing the various dharma-gates and breaking the several ignorances by particulars); it further judges "the cause is the all-knowledge, the fruit is the all-kinds wisdom." So the all-knowledge and the all-kinds wisdom are not two separate wisdoms, but the "general / particular," "cause / fruit" faces of one and the same ignorance-breaking wisdom — the all-kinds wisdom being the all-knowledge's fruit-level fullness (stated fully · the particular mark · observing the various dharma-gates). This "cause / fruit" judgment opens the sense of "the name differing between causal and fruit levels" below. The treatise continues, in fascicle 18 ("Prajñā-pāramitā"), making plain that the all-kinds wisdom is prajñā's changed name in the buddha-mind:

是般若波羅蜜，在佛心中變名為一切種智。菩薩行智慧，求度彼岸，故名波羅蜜；佛已度彼岸，故名一切種智。⁶

"This prajñā-pāramitā, in the buddha-mind, changes its name to the all-kinds wisdom. A bodhisattva practices wisdom, seeking to cross to the far shore, and so it is called pāramitā; a Buddha has crossed to the far shore, and so it is called the all-kinds wisdom."

This treatise-judgment is most pivotal. It makes plain: prajñā-pāramitā "in the buddha-mind changes its name to the all-kinds wisdom" — the all-kinds wisdom and prajñā-pāramitā are not two wisdoms, but one and the same prajñā, the name differing between the causal and fruit levels. The criterion is plain: a bodhisattva practices wisdom and "seeks to cross to the far shore," and so it is named "pāramitā" (to-the-far-shore, the name at the causal level, in practice); a Buddha "has crossed to the far shore," and so it is named "the all-kinds wisdom" (the name at the fruit level, once accomplished). One and the same prajñā-wisdom, at the bodhisattva level (seeking to cross) named pāramitā, at the buddha level (having crossed) named the all-kinds wisdom. So the all-kinds wisdom is not an omniscience a Buddha acquires beyond prajñā, but the same prajñā-wisdom in its fruit-level fullness at the buddha level (the full accomplishment of having crossed to the far shore). This is one more scriptural witness for this series' sense that "the fruit-level is not the causal-level brightened, but the same one's fruit-level full accomplishment": prajñā is one and the same, practiced at the bodhisattva level and accomplished at the buddha level, the name differing while the substance is one. 〔It must be marked: this "name differing between causal and fruit levels" is set with respect to the naming of one and the same prajñā at the two levels, bodhisattva and Buddha; its precise convergence with this series' bodhisattva-division frame of "heteromorphic, not hierarchically superior" (異質而非高下), the exact sameness or difference of the all-kinds wisdom (fruit) and the bodhisattva's prajñā (cause), and whether the two vehicles have an "all-kinds wisdom" — are all major cross-axis adjudications, recorded without adjudicating in the author's stead, reserved to the author (see §V, Correction 2).〕

The all-kinds wisdom being prajñā's fruit-level fullness in the buddha-mind, the scriptures take "the all-kinds wisdom" outright as a buddha-epithet. The Mahāparinirvāṇa-sūtra, fascicle 2, lists it together with "the unsurpassed tamer," naming the World-Honored One:

爾時世尊、一切種智、無上調御，告純陀曰……⁷

"At that time the World-Honored One, the all-kinds wisdom, the unsurpassed tamer, addressed Cunda…"

The Nirvāṇa-sūtra lists "the all-kinds wisdom" alongside "the unsurpassed tamer" as an epithet of the World-Honored One (a Buddha) — a Buddha is the "all-kinds wisdom," the all-kinds wisdom being the name of a Buddha's full wisdom. And the Avataṃsaka, fascicle 24, "Ten Dedications" chapter (the second, unbreakable, dedication), takes "the all-kinds wisdom" as the ultimate direction of the bodhisattva's aspiration:

（菩薩摩訶薩……）發心趣入一切種智，成就一切出世間法。⁸

"(A bodhisattva-mahāsattva…) sets his mind on entering the all-kinds wisdom and accomplishing all the supramundane dharmas."

The Avataṃsaka makes plain that a bodhisattva-mahāsattva "sets his mind on entering the all-kinds wisdom and accomplishing all the supramundane dharmas" — the all-kinds wisdom being the ultimate fruit-wisdom into which a bodhisattva's aspiration sets to enter. Joining the two scriptures: the all-kinds wisdom is for a Buddha an accomplished epithet (the Nirvāṇa), for a bodhisattva the fruit aspired toward (the Avataṃsaka) — confirming exactly the Dazhidu lun's cause-fruit judgment that "a bodhisattva [seeking to cross] is named pāramitā, a Buddha [having crossed] the all-kinds wisdom": what the one aspires toward (the causal-level prajñā) is what the Buddha accomplishes (the fruit-level all-kinds wisdom), the cause-and-fruit two names of one and the same wisdom.

III. The Core Argument

Section II has set out the texts: great loving-kindness and compassion give joy and draw out suffering, are named "great" only in the buddha-mind (tied to the rank of the eighteen distinctive dharmas), are the root of the buddhas of the three times (without great compassion no Buddha), and arise resting on the light of unobstructed wisdom (2.1); the all-knowledge / all-kinds wisdom general-particular cause-fruit judgment, prajñā changing its name to the all-kinds wisdom in the buddha-mind (the name differing between causal and fruit levels), the all-kinds wisdom as a buddha-epithet and the bodhisattva's ultimate direction (2.2). This section establishes the thesis: the great compassion and the all-kinds wisdom are not separately cultivated or acquired things, but the full breadth of mastery turned toward beings — great compassion as substance, the all-kinds wisdom as guide. In three layers.

3.1 Great compassion is not a separately cultivated pity but the defining root of buddhahood

Break first the "separately cultivated pity" reading. It pictures "a Buddha's great compassion" thus: a Buddha first accomplishes the virtue of wisdom (the four wisdoms, ten powers, eighteen distinctive dharmas), and then appends to it a portion of especially deep and vast sympathy — as though an ordinary being's compassion, magnified to the infinite, became a Buddha's great compassion. But the Mahāparinirvāṇa-sūtra's judgment plainly refuses this: "the World-Honored Ones of the three times have great compassion as their root… if there were no great compassion, then one would not be called a Buddha" (2.1). The great compassion is not a Buddha's appendage, but the root: without great compassion there is no Buddha. Were great compassion an appended sentiment, a Buddha "without that appendage" should still be called a Buddha (merely lacking a portion of compassion); yet the scripture judges "without great compassion one is not called a Buddha" — so the great compassion is constitutive of a Buddha's being a Buddha, not an ornament that may be added or subtracted.

Why is the great compassion constitutive and not appended? The Dazhidu lun's discrimination gives the ground: the "greatness" of compassion is not the magnification of a sentiment's quantity, but its issuing "from the mind of the buddhas" (its being named great), expressly tied to "the rank of the eighteen distinctive dharmas" (2.1). So the greatness of the great compassion derives from the aspirant's being a Buddha (a buddha-mind possessed of the full virtues), not from the quantity of pity. In other words: not "a compassion grown infinitely vast, and so a Buddha," but "being a Buddha (a mind of full virtues), the loving-kindness and compassion the mind issues is of itself named great." The great compassion is the necessary function of the already-perfected buddha-mind — the buddha-mind being perfect (the two hindrances wholly severed, the eighteen distinctive dharmas possessed), it cannot but be unable to sit and watch beings, and necessarily turns to give them joy and draw out their suffering; this "necessarily turning toward beings" is the great compassion, what the perfection of the buddha-mind necessarily issues, not a portion of pity cultivated apart from the buddha-mind. So the great compassion is substance: it is the root motive force of "why function necessarily turns toward beings," the inner necessity by which the already-established mastery (name · body · wisdom) does not abide in self-realization but turns toward beings. This gathers the motive-side of the prior threads: P04's equality wisdom's great loving-kindness-and-compassion and non-abiding nirvāṇa (the not-abiding precisely by the great compassion), P05's two other-benefiting fearlessnesses, P06's four analytical knowledges' eloquence for the sake of beings, P07's marks manifested for the deliverance of beings — their "for the sake of beings" motive is, in each case, this great compassion.

3.2 The all-kinds wisdom is not a separately acquired omniscience but prajñā's fruit-level fullness in the buddha-mind

Break next the "separately acquired omniscience" reading. It pictures "a Buddha's all-kinds wisdom" thus: beyond the cognitive virtues of the four wisdoms and ten powers, a Buddha separately acquires an apparatus of "knowing all things." But the Dazhidu lun's judgment plainly refuses this: "this prajñā-pāramitā, in the buddha-mind, changes its name to the all-kinds wisdom," "a bodhisattva [seeking to cross] is named pāramitā, a Buddha [having crossed] the all-kinds wisdom" (2.2). The all-kinds wisdom and the prajñā a bodhisattva practices are not two wisdoms: one and the same prajñā, named pāramitā at the causal level (seeking to cross) and the all-kinds wisdom at the fruit level (having crossed to the far shore). So the all-kinds wisdom is not an omniscience acquired beyond cognition, but the same prajñā-wisdom in its fruit-level fullness at the buddha level — the full accomplishment of "having crossed to the far shore."

This is of a piece with the wisdom-treatment of the prior papers. P04 set the four wisdoms as turned from the eight consciousnesses (not acquired spiritual cognitions); P05 set the ten powers as "knowledge-powers," the all-kinds wisdom knowing as-it-is across ten domains (not acquired superpowers). Now the all-kinds wisdom is precisely the name of this same buddha-wisdom (the four wisdoms, the all-kinds wisdom) said with respect to "prajñā's fruit-level full accomplishment of crossing to the far shore." The all-knowledge (the general mark, the cause) breaks the whole of ignorance, the all-kinds wisdom (the particular mark, the fruit) observes the various dharma-gates and breaks the several ignorances (the judgment of 2.2 · 3.1) — the "fullness" of the all-kinds wisdom is not the fullness of "a power of knowing all things," but prajñā's fruit-level fullness of "penetrating every dharma-gate without exception." So the all-kinds wisdom is guide: it is the full cognition that makes the great compassion's deliverance of beings all-pervading and effective, responsive to the manifold faculties of every being without error. The great compassion makes a Buddha necessarily turn toward beings (the motive force); the all-kinds wisdom makes that turning able to respond to all faculties and accomplish deliverance (the full cognition). The two are not the joining of two affairs, but the two faces of one and the same mastery's function: substance (the motive force, great compassion) and guide (the cognition, the all-kinds wisdom).

3.3 Great compassion as substance, the all-kinds wisdom as guide: mastery in its full breadth toward beings, completing Part 5

The third layer gathers up in import. The great compassion and the all-kinds wisdom, taken together, are the full breadth of the already-established mastery (name · body · wisdom · function) turned toward beings — the gathering up of Part 5's "full breadth of the buddha-virtues toward beings." The great compassion is substance: the motive force by which function necessarily turns toward beings (the already-perfected buddha-mind cannot sit and watch, and necessarily gives joy and draws out suffering). The all-kinds wisdom is guide: the full cognition that makes that turning all-pervading and effective (prajñā's fruit-level full accomplishment, responsive to all faculties and delivering without error). Substance and guide joined, mastery's function is in its full breadth toward beings: having great compassion it necessarily delivers, having the all-kinds wisdom it can deliver all.

This completes Part 5 and gathers the several threads of the whole division's "function." Part 4 set function's "completeness" and "opening-out" (the ten powers and eighteen distinctive dharmas, completeness, self-benefit complete; the four fearlessnesses and four analytical knowledges, opening-out, other-benefit unobstructed); Part 5's P07 set the marks as the form-body signature function manifests (manifested for the deliverance of beings); this paper, P08, sets function's motive force and full cognition — the great compassion (why it must deliver) and the all-kinds wisdom (why it can deliver all). So the "function" heading is complete in its full breadth: function's completeness-and-opening-out (Part 4), the body function manifests (the marks, P07), function's substance and guide (the great compassion and the all-kinds wisdom, this paper). Wherever the prior papers said "for the sake of beings," "turning toward beings," "delivering beings," the ultimate substance is the great compassion and the ultimate guide the all-kinds wisdom.

And this gathering up again fastens to this division's keynote and frame. First, it fastens to the keynote of "unobstructed mastery": the Avataṃsaka makes plain that great compassion ultimately "rests on the light of unobstructed wisdom" (2.1) — function in its full breadth toward beings has "unobstructedness" for the ground of its wisdom; the great compassion's necessarily delivering and the all-kinds wisdom's ability to deliver all are alike disclosures of "unobstructed wisdom." Second, it fastens to the axis's frame (name · body · wisdom · function all one mastery's disclosure, not acquired): the great compassion is not separately cultivated (it is what the perfection of the buddha-mind necessarily issues), the all-kinds wisdom is not separately acquired (it is prajñā's fruit-level full accomplishment), both aspects of "turning / manifesting," not things "acquired from outside" — of one frame with the ten epithets (name), three bodies (body), four wisdoms (wisdom), and the ten powers, four fearlessnesses, eighteen distinctive dharmas, four analytical knowledges, and marks (function · body). Mastery's substance (the markless dharma-body, the virtue of wisdom), in its full breadth of function toward beings, takes the great compassion for motive force and the all-kinds wisdom for cognition, and ultimately takes "unobstructedness" for its ground.

Here the sense that "function necessarily turns toward beings" has its substance (great compassion) and guide (the all-kinds wisdom) established; yet the ultimate sense that "function having turned toward beings, why a Buddha takes no ash-and-cessation nirvāṇa but ever raises this function" — the non-abiding nirvāṇa of "not abiding in nirvāṇa while ever delivering" — awaits its gathering up. The Nirvāṇa's verse "if a Buddha must enter nirvāṇa, then one would not be called permanent" (2.1) already shows its edge: a Buddha takes no nirvāṇa he must enter, the great compassion ever delivering, and so accords with "permanence." This "permanence" virtue and the non-abiding nirvāṇa are gathered up at P09 (the four nirvāṇic virtues, permanence-bliss-self-purity) and P10 (the ultimate non-abiding nirvāṇa, the terminus of both axes).

✅ Doctrinally sound: taken together, the three layers support "the great loving-kindness and compassion and the all-kinds wisdom are not separately cultivated or acquired things, but the full breadth of mastery turned toward beings" — great compassion is not a separately cultivated pity but the defining root of buddhahood (the Nirvāṇa's "great compassion as root · without great compassion no Buddha" · the Dazhidu lun's "the loving-kindness and compassion in the mind of the buddhas is named great," tied to the rank of the eighteen distinctive dharmas: great compassion is the motive force the already-perfected buddha-mind necessarily issues, not an appended sentiment); the all-kinds wisdom is not a separately acquired omniscience but prajñā's fruit-level fullness in the buddha-mind (the Dazhidu lun's "prajñā in the buddha-mind changes its name to the all-kinds wisdom · a bodhisattva [seeking to cross] is named pāramitā, a Buddha [having crossed] the all-kinds wisdom": the name of one and the same prajñā differing in cause and fruit, the all-kinds wisdom prajñā's fruit-level full accomplishment, not an acquired power); great compassion as substance and the all-kinds wisdom as guide complete Part 5 (function's completeness-and-opening-out [Part 4] · the body it manifests [the marks, P07] · its substance and guide [this paper], ultimately resting on the light of unobstructed wisdom). The causal-fruit name-difference is set with respect to the naming of one and the same prajñā at the bodhisattva and buddha levels; its precise convergence with the "heteromorphic, not hierarchically superior" frame, the exact relation of the all-kinds wisdom (fruit) to the bodhisattva's prajñā (cause), and the two vehicles' omniscience are reserved to the author (§V, Correction 2); "compassion of one substance" is not the wording of these three scriptures, and no scriptural witness is fabricated for it (§V, Correction 3); the Nirvāṇa's "permanence" virtue is left to P09 · P10.

IV. Interdisciplinary Convergence

(This paper deliberately omits the interdisciplinary-convergence section; the rationale is given in §VI. The aspect of "great loving-kindness and compassion" might seem comparable to psychology's "empathy," "altruism," even the study of "compassion fatigue" — themes of emotional investment, fellow-feeling, and the motive to help. Yet that is dominated by "the emotional fellow-feeling of a finite subject," only superficially like this paper's sense that "great compassion is the defining root the already-perfected buddha-mind necessarily issues (without great compassion no Buddha), not the magnification of a sentiment's quantity." Empathy is a relative emotional capacity, exhaustible, varying with its object; a Buddha's great compassion takes "in the mind of the buddhas," "as root," "resting on the light of unobstructed wisdom" as its aspect — an inexhaustible, not a magnified, sentiment. The one is a finite subject's emotion, the other the constitutive root the perfection of the buddha-mind necessarily issues; to force the convergence would falsely cast "a Buddha's great compassion" as "magnified sympathy," falling into just the "separately cultivated pity" this paper breaks, and so it is better left out. The aspect of "the all-kinds wisdom," too, is not well compared directly to the philosophical debates over "omniscience" (whether a God knows all, the tension of omniscience with freedom) — those are dominated by "the exhaustion of propositional knowledge," whereas the all-kinds wisdom is "prajñā's fruit-level fullness of crossing to the far shore · observing the various dharma-gates and breaking ignorance," not an enumeration of propositions; to force the convergence would falsely cast "prajñā's fruit-wisdom" as "propositional omniscience," and this is likewise marked, not unfolded.)

V. Middle-Way Corrections

This section clears away one misreading bearing on the thesis, and plainly marks three reservations and scriptural gaps.

❌ Misreading 1: "Great loving-kindness and compassion = a sentiment of pity a Buddha cultivates apart from the other virtues (an ordinary being's compassion magnified to the infinite); the all-kinds wisdom = a power of omniscience a Buddha acquires apart from the four wisdoms and ten powers." This the paper breaks in full. Great compassion is no appended sentiment: the Nirvāṇa judges "without great compassion one is not called a Buddha" (great compassion is constitutive of a Buddha, not an ornament added or subtracted); the Dazhidu lun judges the "greatness" of compassion to be its issuing "from the mind of the buddhas" (tied to the rank of the eighteen distinctive dharmas), not the magnification of a sentiment's quantity (3.1). The all-kinds wisdom is no separately acquired omniscience: the Dazhidu lun judges "prajñā in the buddha-mind changes its name to the all-kinds wisdom," one and the same prajñā named pāramitā at the causal level (seeking to cross) and the all-kinds wisdom at the fruit level (having crossed), the all-kinds wisdom prajñā's fruit-level fullness, not a power acquired beyond cognition (3.2). To picture a Buddha's great compassion and all-kinds wisdom as "a portion of pity appended, and an apparatus of omniscience moved in, beyond the virtue of wisdom" is to fall into just this error.

⚠️ Correction 2 (the causal-fruit name-difference · not a cross-axis ranking; recorded, the convergence reserved to the author): the Dazhidu lun's judgment that "a bodhisattva [seeking to cross] is named pāramitā, a Buddha [having crossed] the all-kinds wisdom" is recorded by this paper to establish "the cause-and-fruit name-difference of one and the same prajñā · its fruit-level full accomplishment" (that is, the fruit-level is not the causal-level brightened, but the same one's fruit-level full accomplishment), and puts no verdict on cross-axis high and low. What this judgment establishes is this division's constant sense of "the fruit-level differs from the causal-level" (one and the same prajñā, practiced at the bodhisattva level and named pāramitā, accomplished at the buddha level and named the all-kinds wisdom). The further adjudications it involves — the exact sameness or difference of the all-kinds wisdom (fruit) and the prajñā a bodhisattva practices (cause), the precise convergence of this "cause-fruit name-difference" with this series' bodhisattva-division frame of "heteromorphic, not hierarchically superior" (異質而非高下), whether the two vehicles' holy ones have an "all-kinds wisdom" or "all-knowledge," and the relation of the turning-from-the-small-to-the-great to the all-kinds wisdom — are all major cross-axis adjudications; this paper records the treatise without adjudicating in the author's stead, leaving all of it to the author and to cross-axis convergence. This paper takes only the one sense: the all-kinds wisdom is prajñā's fruit-level fullness in the buddha-mind (showing it not a separately acquired power).

⚠️ Correction 3 ("compassion of one substance" is not the wording of these three scriptures · the distinction of "knowledge of all-knowledge" from "all-kinds wisdom," recorded without fabrication): First, the expression "compassion of one substance" (同體大悲), in this paper's three sources — the Dazhidu lun, the Mahāparinirvāṇa-sūtra, the eighty-fascicle Avataṃsaka — is nowhere present on the face of the text (a search yields zero hits); "compassion of one substance" is a later expression (of the Huayan commentarial and Awakening of Faith lines). For the sense of "great compassion" this paper uses only the canonical equivalents of the three scriptures — "great loving-kindness and compassion," "the great compassion as root," "the loving-kindness and compassion in the mind of the buddhas is named great," "great loving-kindness rescues, great compassion liberates, benefiting all-pervadingly" — and fabricates no scriptural witness for "compassion of one substance"; should the author wish to establish the sense of "one substance," its scriptural witness must be sought in other texts, and this is marked as a gap. Second, the Sanskrit distinction between "the knowledge of all-knowledge" (sarvajñajñāna) and "the all-kinds wisdom" (sarvākārajñatā): in this paper's sources, "the knowledge of all-knowledge" is not independently and certainly attested (the Dazhidu lun mostly sets "the all-knowledge" and "the all-kinds wisdom" side by side); this paper takes the pairing "the all-kinds wisdom / the all-knowledge" as its axis (sarvākārajñatā answering to "the all-kinds wisdom" on the face of the words), and puts no verdict on the precise Sanskrit discrimination of "the knowledge of all-knowledge" from "the all-kinds wisdom," leaving it to the author's dedicated study. Third, the Nirvāṇa's verse "if a Buddha must enter nirvāṇa, then one would not be called permanent" bears on the Nirvāṇa's "permanence" virtue (the permanence among permanence-bliss-self-purity) and its relation to the ever-arising of great compassion; this paper records it without adjudicating, leaving it to P09 (the four nirvāṇic virtues) and P10 (the non-abiding nirvāṇa).

VI. Conclusion

Essential restatement. The Tathāgata's great loving-kindness and compassion and the all-kinds wisdom are not a pity and an omniscience a Buddha cultivates and acquires apart from the other virtues, but the already-established mastery turned toward beings in the full breadth of its function — great compassion as substance, the all-kinds wisdom as guide. Three layers support this: great compassion is not a separately cultivated pity but the defining root of buddhahood — the Nirvāṇa's "the World-Honored Ones of the three times have great compassion as their root… without great compassion one is not called a Buddha," the Dazhidu lun's "the loving-kindness and compassion in the mind of the buddhas is named great" (tied to the rank of the eighteen distinctive dharmas), great compassion the motive force the already-perfected buddha-mind necessarily issues, not an appended and subtractable sentiment (3.1); the all-kinds wisdom is not a separately acquired omniscience but prajñā's fruit-level fullness in the buddha-mind — the Dazhidu lun's "this prajñā-pāramitā, in the buddha-mind, changes its name to the all-kinds wisdom," "a bodhisattva [seeking to cross] is named pāramitā, a Buddha [having crossed] the all-kinds wisdom," the cause-and-fruit name-difference of one and the same prajñā, the all-kinds wisdom its fruit-level full accomplishment, not a power acquired beyond cognition (3.2); great compassion as substance and the all-kinds wisdom as guide complete Part 5 — function's completeness-and-opening-out (Part 4), the body it manifests (the marks, P07), its substance and guide (this paper), wherever "for the sake of beings" is said the substance the great compassion and the guide the all-kinds wisdom, ultimately resting on the light of unobstructed wisdom (3.3). Carrying forward the axis's frame: great compassion (not separately cultivated) and the all-kinds wisdom (not separately acquired) are alike aspects of "turning / manifesting," of one frame with name · body · wisdom · function, not acquired from outside.

Guidance for practice. This paper corrects, for the practitioner, a twofold "separate seeking" of great compassion and the all-kinds wisdom. First, it corrects "separately cultivating a portion of great compassion" — supposing that, beyond cultivating wisdom, one must foster an extra portion of especially deep and vast sympathy to attain a Buddha's great compassion; one should know that great compassion is not the magnification of a sentiment's quantity, but the root the already-perfected buddha-mind (possessed of the full virtues) necessarily issues — so what the practitioner is to do is not "to drill, apart from cultivating wisdom, a portion of infinite pity," but to incline toward the perfection of the buddha-mind (turning the defiled into the pure, severing the two hindrances, possessing the distinctive virtues), and the mind inclining toward perfection, the loving-kindness and compassion of itself becomes "great" (as the mind's measure once widens, compassion of itself grows all-pervading), not a pity drilled apart from the mind. Second, it corrects "separately seeking an apparatus of omniscience" — supposing that, beyond cultivating wisdom, one must acquire an apparatus of knowing-all-things to attain the all-kinds wisdom; one should know the all-kinds wisdom is no separately acquired power, but prajñā's fruit-level full accomplishment of crossing to the far shore — so what the practitioner is to do is not "to seek, apart from prajñā, an omniscience," but still to practice prajñā-pāramitā (seeking to cross to the far shore); prajñā having reached the far shore (the fruit-level full accomplishment), it is then named the all-kinds wisdom, not a wisdom acquired apart from prajñā. In sum: great compassion and the all-kinds wisdom are alike aspects of "the buddha-cause [prajñā, the perfections] being practiced to fullness, the fruit-level of itself accomplished," not two things sought apart from the cause. And the sense of "great compassion as root" is especially pressing for the practitioner: do not take self-realization as enough and forget beings — what makes a Buddha a Buddha lies precisely in great compassion as root, not abiding in self-realization but ever delivering; and the learner's aspiration too should take great compassion as its root, not taking the fullness of self-benefit as the ultimate.

Open questions. First, this paper cuts the Section IV interdisciplinary convergence (great compassion and "empathy," the all-kinds wisdom and the "omniscience" debates, are only superficially alike). Second, the Dazhidu lun's "causal-fruit name-difference" (pāramitā → the all-kinds wisdom) and the adjudications it involves — the exact relation of the all-kinds wisdom (fruit) to the bodhisattva's prajñā (cause), its convergence with the bodhisattva division's "heteromorphic, not hierarchically superior" frame, whether the two vehicles have an all-kinds wisdom, the relation of the turning-from-the-small-to-the-great to the all-kinds wisdom — are reserved to the author and to cross-axis convergence; this paper records without adjudicating. Third, "compassion of one substance" is not the wording of these three scriptures (a later expression), and this paper fabricates no scriptural witness for it, marking it as a gap; the precise Sanskrit discrimination of "the knowledge of all-knowledge" (sarvajñajñāna) from "the all-kinds wisdom" (sarvākārajñatā) is left to the author's dedicated study. Fourth, the relation of the Nirvāṇa's "permanence" virtue, shown in "if a Buddha must enter nirvāṇa, then one would not be called permanent," to the ever-delivering of great compassion is gathered up at P09 · P10. Fifth, this paper having set great compassion (substance) and the all-kinds wisdom (guide) as the full breadth of function toward beings, Part 5 (the marks · great compassion · the all-kinds wisdom) is thereby complete; the rest are handed on: the Tathāgata's ten masteries and permanence-bliss-self-purity (the fruit-level's ten masteries · the four nirvāṇic virtues · the relation of the permanence virtue to the ever-delivering of great compassion) to TATHAGATA-P09; and the ultimate sense that "mastery's function necessarily turns toward beings, not abiding in nirvāṇa while ever raising the benefiting of others" — the "not abiding in nirvāṇa" on which the ever-delivering of great compassion rests, the non-abiding nirvāṇa — is gathered up by this division's closing paper, P10, the terminus of both axes.

Notes

References

Primary Buddhist Sources

Dazhidu lun (Mahāprajñāpāramitā-śāstra, 大智度論). Attributed to Nāgārjuna, trans. Kumārajīva. T25, no. 1509. Fascicle 27 ("Meaning of Great Loving-Kindness and Compassion" · giving joy and drawing out suffering · the loving-kindness and compassion in the mind of the buddhas named great, tied to the rank of the eighteen distinctive dharmas; "Emitting Light" · the general-particular cause-fruit judgment of the all-knowledge and all-kinds wisdom); fascicle 18 ("Prajñā-pāramitā" · prajñā in the buddha-mind changing its name to the all-kinds wisdom · a bodhisattva [seeking to cross] named pāramitā, a Buddha [having crossed] the all-kinds wisdom).
Mahāparinirvāṇa-sūtra (northern recension, forty fascicles, 大般涅槃經). Trans. Dharmakṣema. T12, no. 0374. Fascicle 11, "Pure Conduct" verse (great compassion as root · without great compassion no Buddha · if a Buddha must enter nirvāṇa one is not called permanent); fascicle 2 (the all-kinds wisdom · the unsurpassed tamer, an epithet of the World-Honored One).
Mahāvaipulya-buddhāvataṃsaka-sūtra (eighty-fascicle Avataṃsaka, 大方廣佛華嚴經). Trans. Śikṣānanda. T10, no. 0279. Fascicle 50, "Manifestation of the Tathāgata" (great loving-kindness rescuing · great compassion liberating · resting on great skillful means · on the Tathāgata's arising · on the light of unobstructed wisdom); fascicle 24, "Ten Dedications" (setting the mind on entering the all-kinds wisdom · accomplishing all the supramundane dharmas).

Modern Scholarship

(This paper cites no modern scholarship; the argument rests entirely on Buddhist primary sources, following the open-source spirit of "return to the source." The interdisciplinary-convergence section having been cut, no corresponding modern literature appears.)

Sūtra & Śāstra Index

Point	Source	CBETA id
Great loving-kindness gives joy, great compassion draws out suffering (the definition)	Dazhidu lun fasc. 27	T25n1509_p0256b15
The loving-kindness and compassion in the mind of the buddhas is named great · tied to the rank of the eighteen distinctive dharmas (the great / small judgment)	Dazhidu lun fasc. 27	T25n1509_p0256b22
Great compassion as root · without it no Buddha · if a Buddha must enter nirvāṇa one is not called permanent (recorded · permanence left to P09 · P10)	Mahāparinirvāṇa-sūtra fasc. 11	T12n0374_p0429c08
Great loving-kindness rescues · great compassion liberates · resting on great skillful means · on the Tathāgata's arising (on the light of unobstructed wisdom)	Avataṃsaka (80) fasc. 50	T10n0279_p0264c20
The all-knowledge (general mark · cause) / the all-kinds wisdom (particular mark · fruit)	Dazhidu lun fasc. 27	T25n1509_p0258c29
Prajñā in the buddha-mind changes its name to the all-kinds wisdom · a bodhisattva [seeking to cross] named pāramitā, a Buddha [having crossed] the all-kinds wisdom (the causal-fruit name-difference)	Dazhidu lun fasc. 18	T25n1509_p0190a21
The all-kinds wisdom · the unsurpassed tamer, an epithet of the World-Honored One	Mahāparinirvāṇa-sūtra fasc. 2	T12n0374_p0372a03
Setting the mind on entering the all-kinds wisdom · accomplishing all the supramundane dharmas (the bodhisattva's ultimate direction)	Avataṃsaka (80) fasc. 24	T10n0279_p0128c06

Series Cross-Reference Index

★ TATHAGATA-P07, "The Thirty-Two Marks and Eighty Signs" (same Part · the baton passed): P07 set the marks as the form-body signature "manifested for the deliverance of beings." This paper answers the motive force and full cognition of that "deliverance": the marks are manifested for deliverance, and the force they rest on is great compassion (the buddha-mind necessarily turning toward beings), the cognition they rest on the all-kinds wisdom (knowing beings' faculties and manifesting the marks to draw them). Part 5 is thereby complete: the marks (the body manifested) · great compassion (substance) · the all-kinds wisdom (guide).
★ TATHAGATA-P04, "Turning Consciousness into Wisdom" · P05, "The Ten Powers and Four Fearlessnesses" · P06, "The Eighteen Distinctive Dharmas and Four Analytical Knowledges" (whence the all-kinds wisdom and great compassion): P04 set the four wisdoms as turned from the eight consciousnesses (not acquired); P05 set the all-kinds wisdom knowing as-it-is across ten domains. This paper's "all-kinds wisdom" is this same buddha-wisdom said with respect to "prajñā's fruit-level full accomplishment of crossing to the far shore"; the "greatness" of great loving-kindness and compassion is expressly tied to "the rank of the eighteen distinctive dharmas" (P06), and it gathers P04's equality wisdom's great compassion and non-abiding nirvāṇa, P05's two other-benefiting fearlessnesses, and P06's four analytical knowledges' eloquence "for the sake of beings."
★ TATHAGATA-P01, "The Ground Where Naming Is Full" … P03, "Mastery Appearing as Three Bodies" (the frame): this paper carries forward the axis's frame — great compassion (not separately cultivated · what the perfection of the buddha-mind necessarily issues) and the all-kinds wisdom (not separately acquired · prajñā's fruit-level full accomplishment) are aspects of "turning / manifesting," of one frame with name · body · wisdom · function, not acquired from outside.
TATHAGATA-P09, "The Tathāgata's Ten Masteries and Permanence-Bliss-Self-Purity" (forthcoming · the permanence virtue and ever-delivering compassion): this paper's Nirvāṇa verse "if a Buddha must enter nirvāṇa, then one would not be called permanent," and the relation of the Nirvāṇa's "permanence" virtue to the ever-delivering of great compassion, are gathered up at P09 (the four nirvāṇic virtues, permanence-bliss-self-purity).
TATHAGATA-P10, "The Ultimate Non-Abiding Nirvāṇa: The Terminus of Both Axes" (closing the division): this paper sets great compassion as the root motive force of "function necessarily turning toward beings"; its ultimate ground — the non-abiding nirvāṇa of "not abiding in nirvāṇa while ever delivering" — is gathered up at P10. The ever-delivering of great compassion is the "not abiding in nirvāṇa" face of the non-abiding nirvāṇa, the all-knowing of the all-kinds wisdom its "not abiding in birth-and-death" wisdom-ground.

Paper: TATHAGATA-P08 · 如來大慈大悲與一切種智 · The Mastery of the Tathāgata · Part 5 · The Marks, the Great Compassion, and the All-Kinds Wisdom Author: 釋慧鏡 (Shi Huijing) · Project: 指月 / Pointing-at-the-Moon · Series: The Attainment Signatures（證自在簽名） License: CC BY-NC-SA 4.0 CBETA collation: 全文引用均依 CBETA 電子佛典核校（《大智度論》T1509、《大般涅槃經》T0374、《大方廣佛華嚴經》T0279）。Fascicles of ³ and ⁴ corrected against the XML to fascicle 11 and fascicle 50. "Compassion of one substance" (同體大悲) is not the wording of these three scriptures, and no scriptural witness is fabricated for it. Pāli 引文採 PTS reference 雙軌標示（本分區為大乘，無 Pāli 雙軌義務）。 Repository: https://github.com/pointing-at-the-moon/attainment-signatures

Footnotes

Dazhidu lun (Mahāprajñāpāramitā-śāstra), fascicle 27 ("Meaning of Great Loving-Kindness and Compassion," chapter on the first matters), T25n1509_p0256b15. Attributed to Nāgārjuna, trans. Kumārajīva. Defining the substance of great loving-kindness and compassion: great loving-kindness gives joy to all beings, great compassion draws out their suffering; loving-kindness gives through the cause of joy, compassion through the cause of leaving suffering. CBETA-collated. ↩
Dazhidu lun, fascicle 27 ("Meaning of Great Loving-Kindness and Compassion"), T25n1509_p0256b22. Judging the difference of great / small: among the four immeasurables loving-kindness and compassion are "small," here (set forth in sequence with the eighteen distinctive dharmas) "great"; "the loving-kindness and compassion in the mind of the buddhas are called great, those in the minds of others small." The "greatness" derives from the aspirant's being a Buddha (tied to the rank of the eighteen distinctive dharmas), not from the quantity of the sentiment. ↩
Mahāparinirvāṇa-sūtra (northern recension, forty fascicles), fascicle 11, "Pure Conduct" chapter, in verse, T12n0374_p0429c08. Trans. Dharmakṣema. The verse takes "great compassion as root" for the buddhas of the three times, stating plainly "without great compassion one is not called a Buddha" (great compassion the defining virtue of a Buddha); the closing line "if a Buddha must enter nirvāṇa, then one would not be called permanent" bears on the relation of the Nirvāṇa's "permanence" virtue to the ever-delivering of great compassion, recorded without adjudicating, left to P09 · P10. 〔Fascicle corrected against CBETA XML: the search-stage had fascicle 20; the locus is in fact fascicle 11 (T12n0374_p0429c08).〕 ↩ ↩²
Mahāvaipulya-buddhāvataṃsaka-sūtra (eighty-fascicle Avataṃsaka), fascicle 50, "Manifestation of the Tathāgata" chapter (37th, part one), T10n0279_p0264c20. Trans. Śikṣānanda. Recounting the Tathāgata's great loving-kindness rescuing, great compassion liberating, benefiting all-pervadingly, and marking that it "rests on great skillful means, and great skillful means rests on the Tathāgata's arising"; the scripture continues "the Tathāgata's arising rests on the light of unobstructed wisdom" — the arising of great compassion ultimately resting on "the light of unobstructed wisdom," fastening to this division's keynote. 〔Fascicle corrected against CBETA XML: the search-stage had fascicle 52; the locus is in fact fascicle 50 (T10n0279_p0264c20).〕 ↩ ↩²
Dazhidu lun, fascicle 27 ("Emitting Light," chapter on the first matters), T25n1509_p0258c29. Distinguishing the all-knowledge (general mark · cause · wholly breaking ignorance) from the all-kinds wisdom (particular mark · fruit · observing the various dharma-gates and breaking ignorance). ↩
Dazhidu lun, fascicle 18 ("Prajñā-pāramitā," chapter on the first matters), T25n1509_p0190a21. Making plain that "prajñā-pāramitā in the buddha-mind changes its name to the all-kinds wisdom": a bodhisattva practices wisdom seeking to cross to the far shore and so it is named pāramitā, a Buddha has crossed and so it is named the all-kinds wisdom — one and the same prajñā, the name differing between causal and fruit levels while the substance is one. ↩
Mahāparinirvāṇa-sūtra (northern recension, forty fascicles), fascicle 2 ("Lifespan / Lamentation" chapters), T12n0374_p0372a03. Listing "the all-kinds wisdom" alongside "the unsurpassed tamer" as an epithet of the World-Honored One (a Buddha), marking the fullness of buddha-wisdom. ↩
Mahāvaipulya-buddhāvataṃsaka-sūtra (eighty-fascicle Avataṃsaka), fascicle 24, "Ten Dedications" chapter (the second, unbreakable, dedication), T10n0279_p0128c06. Taking "the all-kinds wisdom" as the ultimate direction of the bodhisattva-mahāsattva's aspiration ("sets his mind on entering the all-kinds wisdom and accomplishing all the supramundane dharmas"). 〔CBETA id per the unit's gap-note: p0128c06 (the heading had mistakenly given p0190a17).〕 ↩