Ten Dharmas to Overcome the Hundred Myriad Obstructions
The list of obstructions closes with faculties, karmic actions, and finally the very lineage of the buddhas of the three times; Samantabhadra then reverses course entirely, naming ten dharmas whose diligent cultivation lets a bodhisattva swiftly bring every practice to completion.
From a Hundred Myriad Obstructions to Ten Remedies
The catalogue of obstructions reaches its end at the very lineage of past, present, and future buddhas and bodhisattvas; Samantabhadra then pivots at once to the positive counterpart — ten dharmas that answer the warning with a path forward.
心常愚闇障；不能行菩薩平等施故，起不捨障；不能持如來戒故，起破戒障；不能入堪忍門故，起愚癡、惱害、瞋恚障；不能行菩薩大精進故，起懈怠垢障；不能得諸三昧故，起散亂障；不修治般若波羅蜜故，起惡慧障；於處、非處中無善巧障；於度眾生中無方便障；於菩薩智慧中不能觀察障；於菩薩出離法中不能了知障；不成就菩薩十種廣大眼故，眼如生盲障；耳不聞無礙法故，口如啞羊障；不具相好故，鼻根破壞障；不能辨了眾生語言故，成就舌根障；輕賤眾生故，成就身根障；心多狂亂故，成就意根障；不持三種律儀故，成就身業障；恒起四種過失故，成就語業障；多生貪、瞋、邪見故，成就意業障；賊心求法障；斷絕菩薩境界障；於菩薩勇猛法中心生退怯障；於菩薩出離道中心生嬾惰障；於菩薩智慧光明門中心生止息障；於菩薩念力中心生劣弱障；於如來教法中不能住持障；於菩薩離生道不能親近障；於菩薩無失壞道不能修習障；隨順二乘正位障；遠離三世諸佛菩薩種性障。
the obstruction of a mind constantly clouded in ignorance; the obstruction of ungenerosity, arising from being unable to practice a bodhisattva's equal giving; the obstruction of broken precepts, arising from being unable to uphold the tathāgata's moral discipline; the obstructions of ignorance, malice, and anger, arising from being unable to enter the gate of forbearance; the obstruction of the defilement of indolence, arising from being unable to practice a bodhisattva's great diligence; the obstruction of scatteredness, arising from being unable to attain the various samādhis; the obstruction of unwholesome wisdom, arising from failing to cultivate the perfection of wisdom; the obstruction of lacking skill in what is and is not the right occasion; the obstruction of lacking skillful means in delivering sentient beings; the obstruction of being unable to observe a bodhisattva's wisdom; the obstruction of being unable to understand a bodhisattva's dharma of renunciation; the obstruction of an eye like one born blind, arising from failing to accomplish a bodhisattva's ten kinds of vast eyes; the obstruction of a mouth like a mute sheep, arising from an ear that does not hear the unobstructed dharma; the obstruction of a ruined faculty of smell, arising from lacking the excellent marks; the obstruction of accomplishing only an ordinary faculty of tongue, arising from being unable to discern the languages of sentient beings; the obstruction of accomplishing only an ordinary bodily faculty, arising from holding sentient beings in contempt; the obstruction of accomplishing only an ordinary mental faculty, arising from a mind much given to wild confusion; the obstruction of accomplishing only ordinary bodily karma, arising from not upholding the three kinds of moral discipline; the obstruction of accomplishing only ordinary verbal karma, arising from constantly committing four kinds of transgression; the obstruction of accomplishing only ordinary mental karma, arising from frequently giving rise to greed, anger, and false views; the obstruction of a thieving mind that seeks the dharma; the obstruction of severance from a bodhisattva's own domain; the obstruction of a mind that retreats and grows timid before a bodhisattva's dharma of courage; the obstruction of a mind that grows indolent on a bodhisattva's path of renunciation; the obstruction of a mind that comes to rest before a bodhisattva's gate of the light of wisdom; the obstruction of a mind that grows weak in a bodhisattva's power of mindfulness; the obstruction of being unable to uphold the tathāgata's teaching; the obstruction of being unable to draw near to a bodhisattva's path of freedom from birth; the obstruction of being unable to cultivate a bodhisattva's path free of failure and ruin; the obstruction of conforming to the correct station of the two lesser vehicles; and the obstruction of departing far from the very lineage of every buddha and bodhisattva of the three times.
「佛子！若菩薩於諸菩薩起一瞋心，則成就如是等百萬障門。何以故？佛子！我不見有一法為大過惡，如諸菩薩於餘菩薩起瞋心者。是故，諸菩薩摩訶薩欲疾滿足諸菩薩行，應勤修十種法。何等為十？所謂：心不棄捨一切眾生，於諸菩薩生如來想，永不誹謗一切佛法，知諸國土無有窮盡，於菩薩行深生信樂，不捨平等虛空法界菩提之心，觀察菩提入如來力，精勤修習無礙辯才，教化眾生無有疲厭，住一切世界心無所著。是為十。
"Sons of the Buddha! If a bodhisattva gives rise to a single mind of anger toward a fellow bodhisattva, this alone brings to completion a hundred myriad gates of obstruction such as these. Why is this? Sons of the Buddha! I see no single fault so grave as when a bodhisattva gives rise to a mind of anger toward another bodhisattva. For this reason, if bodhisattva-mahāsattvas wish to swiftly bring every bodhisattva practice to completion, they should diligently cultivate ten kinds of dharma. What are these ten? They are: a mind that never abandons any sentient being; regarding every bodhisattva with the same thought given to a tathāgata; never slandering any buddha-dharma at all; knowing that every land is without limit or end; giving rise to deep faith and delight in bodhisattva practice; never abandoning the aspiration for awakening that is equal, empty as space, and coextensive with the dharma-realm; contemplating awakening so as to enter the tathāgata's own power; diligently cultivating unobstructed eloquence; teaching and transforming sentient beings without ever growing weary; and dwelling in every world with a mind attached to nothing at all. This is the ten.
於諸菩薩生如來想 — regarding every bodhisattva with the same thought given to a tathāgata. Set directly against the chapter's opening warning, this second item in the list of ten remedies reframes the entire problem: the danger was never anger in general but anger specifically toward a fellow bodhisattva, and the remedy is not merely to suppress that anger but to regard every bodhisattva with the reverence due a buddha, replacing the possibility of contempt with its opposite before it can arise.
Part 627 Complete
This continues chapter thirty-six, 普賢行品, in fascicle forty-nine. Part 628 continues with the ten kinds of purity a bodhisattva gains upon dwelling in these ten dharmas.