Ten Kinds of Merit as Supporting Equipment for the Path
This list ranges from urging others toward awakening to a final, striking image: a bodhisattva who, after asaṃkhyeya kalpas of accumulated merit, holds unsurpassed awakening as though it were already sitting in the palm of their own hand — and gives all of it away to every sentient being, without a trace of anguish or regret, their mind as vast as empty space itself.
Awakening Already in Hand, Given Away
The tenth entry makes an unusually vivid claim: after asaṃkhyeya kalpas of accumulating roots of goodness, a bodhisattva's own realization of unsurpassed awakening is described as being as near and certain as something already held in the palm of the hand — and it is precisely this near-certain attainment that gets given away entirely, to every sentient being, without regret.
佛子！菩薩摩訶薩有十種福德助道具。何等為十？所謂：勸眾生起菩提心，是菩薩福德助道具；不斷三寶種故。隨順十種迴向，是菩薩福德助道具；斷一切不善法，集一切善法故。智慧誘誨，是菩薩福德助道具；超過三界福德故。心無疲倦，是菩薩福德助道具；究竟度脫一切眾生故。悉捨內外一切所有，是菩薩福德助道具；於一切物無所著故。為滿足相好精進不退，是菩薩福德助道具；開門大施無所限故。
"Son of the Buddha! A bodhisattva-mahāsattva has ten kinds of merit as supporting equipment for the path. What are these ten? Namely: urging sentient beings to give rise to the mind of awakening is a bodhisattva's own merit as supporting equipment for the path, because it never lets the seed of the three jewels be cut off. According with the ten kinds of dedication is a bodhisattva's own merit as supporting equipment for the path, because it cuts off every unwholesome dharma and gathers in every wholesome dharma. Guiding and teaching through wisdom is a bodhisattva's own merit as supporting equipment for the path, because its merit transcends the three realms. A mind never weary is a bodhisattva's own merit as supporting equipment for the path, because it ultimately delivers every sentient being. Giving up everything possessed, both inward and outward, is a bodhisattva's own merit as supporting equipment for the path, because it is unattached to any thing at all. Diligently persevering without regression in order to fulfill the excellent marks is a bodhisattva's own merit as supporting equipment for the path, because it opens the gate of great giving without any limit.
上、中、下三品善根，悉以迴向無上菩提，心無所輕，是菩薩福德助道具；善巧方便相應故。於邪定、下劣、不善眾生，皆生大悲，不懷輕賤，是菩薩福德助道具；常起大人弘誓心故。恭敬供養一切如來，於一切菩薩起如來想，令一切眾生皆生歡喜，是菩薩福德助道具；守本志願極堅牢故。菩薩摩訶薩於阿僧祇劫積集善根，自欲取證無上菩提如在掌中，然悉捨與一切眾生，心無憂惱亦無悔恨，其心廣大等虛空界，此是菩薩福德助道具；起大智慧證大法故。是為十。若諸菩薩安住其中，則具足如來無上廣大福德聚。
Dedicating roots of goodness of the superior, middling, and inferior grades entirely toward unsurpassed awakening, the mind never regarding any of them lightly, is a bodhisattva's own merit as supporting equipment for the path, because it accords with skillful means. Giving rise to great compassion for sentient beings of fixed wrong destiny, of inferior standing, and of unwholesome conduct, never once holding them in contempt, is a bodhisattva's own merit as supporting equipment for the path, because it constantly arouses the vast vow-mind of a great being. Revering and making offerings to every tathāgata, regarding every bodhisattva with the thought that they are a tathāgata, and causing every sentient being to rejoice, is a bodhisattva's own merit as supporting equipment for the path, because it guards its original resolve with the utmost firmness. A bodhisattva-mahāsattva, having accumulated roots of goodness throughout asaṃkhyeya kalpas, wishing to personally realize unsurpassed awakening as though it were already in the palm of their hand, and yet giving all of it up entirely to every sentient being, their mind free of any anguish and free of any regret, their mind as vast as the whole realm of empty space — this is a bodhisattva's own merit as supporting equipment for the path, because it gives rise to great wisdom and realizes the great dharma. These are the ten. If bodhisattvas abide within these, they become complete in the tathāgata's own unsurpassed, vast accumulation of merit.
自欲取證無上菩提如在掌中，然悉捨與一切眾生 — wishing to personally realize unsurpassed awakening as though it were already in the palm of their hand, and yet giving all of it up entirely to every sentient being. This entry does not describe giving up a distant hope; it describes giving away something already treated as certain and near, making the renunciation sharper for how close the attainment had already come.
Part 776 Complete
This continues chapter thirty-eight, 離世間品, in fascicle fifty-eight. Part 777 opens ten kinds of wisdom as supporting equipment for the path, beginning with drawing close to a learned, true, good friend and never violating their teaching.