Purifying the Remaining Five Perfections
The list of ten perfections extends past the familiar six — wisdom is followed by skillful means, vow, power, and knowledge, each purified by its own distinct quality of mind, closing the sūtra's fullest account yet of what a bodhisattva's practice actually consists of.
Wisdom, Skillful Means, Vow, Power, and Knowledge
「於諸佛所聞法受持，近善知識承事不倦；常樂聞法，心無厭足；隨所聽受，如理思惟；入真三昧，離諸僻見；善觀諸法，得實相印，了知如來無功用道；乘普門慧，入於一切智智之門，永得休息，是則能淨般若波羅蜜。示現一切世間作業，教化眾生而不厭倦，隨其心樂而為現身；一切所行皆無染著，或現凡夫、或現聖人所行之行，或現生死、或現涅槃；善能觀察一切所作，示現一切諸莊嚴事而不貪著，遍入諸趣度脫眾生，是則能淨方便波羅蜜。盡成就一切眾生，盡莊嚴一切世界，盡供養一切諸佛，盡通達無障礙法，盡修行遍法界行，身恒住盡未來劫，智盡知一切心念，盡覺悟流轉還滅，盡示現一切國土，盡證得如來智慧，是則能淨願波羅蜜。具深心力，無有雜染故；具深信力，無能摧伏故；具大悲力，不生疲厭故；具大慈力，所行平等故；具總持力，能以方便持一切義故；具辯才力，令一切眾生歡喜滿足故；具波羅蜜力，莊嚴大乘故；具大願力，永不斷絕故；具神通力，出生無量故；具加持力，令信解領受故，是則能淨力波羅蜜。知貪欲行者，知瞋恚行者，知愚癡行者，知等分行者，知修學地行者，一念中知無邊眾生行，知無邊眾生心，知一切法真實，知一切如來力，普覺悟法界門，是則能淨智波羅蜜。」
"Hearing and upholding the Dharma at the place of every buddha, drawing near to good spiritual friends and attending upon them without ever growing weary; forever delighting in hearing the Dharma, their mind never satiated or content; reflecting in accordance with reason on whatever they have heard and received; entering true samādhi, leaving behind every distorted view; skillfully contemplating every dharma, attaining the seal of true reality, and understanding the Tathāgata's own effortless path; riding the wisdom of the universal gate, entering the very gateway of the wisdom of all-knowing wisdom, and attaining eternal rest — this is how they are able to purify the perfection of wisdom. Manifesting every kind of worldly endeavor, teaching and transforming living beings without ever growing weary, manifesting a body in accordance with what each one's heart delights in; every practice entirely free of any stain or attachment, sometimes manifesting the conduct of an ordinary person, sometimes the conduct of a noble one, sometimes manifesting birth-and-death, sometimes manifesting nirvāṇa; skillfully able to contemplate everything they do, manifesting every kind of adornment without any greed or attachment, entering universally into every destiny to save and liberate living beings — this is how they are able to purify the perfection of skillful means. Bringing every living being entirely to accomplishment, adorning every world entirely, making offerings to every buddha entirely, penetrating every unobstructed dharma entirely, cultivating and practicing every practice throughout the Dharma-realm entirely, their body forever abiding to the very furthest limit of kalpas to come, their wisdom knowing every mental thought entirely, awakening entirely to the flow of cyclic existence and its return to cessation, manifesting every land entirely, and realizing the Tathāgata's own wisdom entirely — this is how they are able to purify the perfection of vow. Endowed with the power of a profound mind, because it is free of any mixed defilement; endowed with the power of profound faith, because nothing can ever destroy it; endowed with the power of great compassion, because it never gives rise to weariness or aversion; endowed with the power of great loving-kindness, because its practice is equal toward all; endowed with the power of dhāraṇī, because it is able through skillful means to hold every meaning; endowed with the power of eloquence, because it causes every living being to be joyful and satisfied; endowed with the power of the perfections, because it adorns the Mahāyāna; endowed with the power of great vows, because it is forever unbroken; endowed with the power of spiritual abilities, because it brings forth immeasurable things; endowed with the power of empowering grace, because it causes faith, understanding, and acceptance — this is how they are able to purify the perfection of power. Knowing those whose conduct is driven by greed, knowing those whose conduct is driven by anger, knowing those whose conduct is driven by delusion, knowing those whose conduct is driven by all three equally, knowing those whose conduct is cultivating and studying the grounds; in a single thought knowing the conduct of boundless living beings, knowing the minds of boundless living beings, knowing the true reality of every dharma, knowing the power of every Tathāgata, universally awakening to the gateway of the Dharma-realm — this is how they are able to purify the perfection of knowledge."
This full list of ten perfections — the familiar six of giving, moral discipline, patience, diligence, meditative absorption, and wisdom, extended by skillful means, vow, power, and knowledge — became the standard Huayan and Yogācāra framework for mapping the ten bodhisattva grounds, one perfection to each ground. Here in chapter eighteen, well before the sūtra's own Ten Grounds chapter many fascicles ahead, the full set already appears complete, each with its own precise definition of what purifies it.
Part 109 Complete
This closes Part 109. Chapter 18 continues in Part 110.