The First Resolve Already Attains Complete Awakening
Having shown that pure practice cannot be located in any single thing, Dharma Wisdom Bodhisattva closes the chapter with ten further kinds of wisdom to cultivate, culminating in one of this sūtra's most quoted and most consequential lines: that a bodhisattva who has truly understood this, at the very moment of first giving rise to the awakening-mind, already attains unsurpassed, complete awakening.
Ten Further Wisdoms, and Great Compassion Without Rest
Beyond the tenfold examination, Dharma Wisdom names ten further kinds of wisdom to cultivate — of karmic recompense, of every meditative state, of the path leading to every destination — and asks the bodhisattva to contemplate the Tathāgata's own ten powers directly, giving rise to great compassion that never abandons living beings, and understanding every object as like an illusion, a dream, a shadow, an echo.
「復應修習十種法。何者為十？所謂：處非處智、過現未來業報智、諸禪解脫三昧智、諸根勝劣智、種種解智、種種界智、一切至處道智、天眼無礙智、宿命無礙智、永斷習氣智。於如來十力，一一觀察；一一力中，有無量義，悉應諮問。聞已，應起大慈悲心，觀察眾生而不捨離；思惟諸法，無有休息；行無上業，不求果報；了知境界如幻如夢，如影如響，亦如變化。
"He should further cultivate and practice ten kinds of dharmas. What are these ten? Namely: the wisdom of what is and is not the case; the wisdom of the karmic recompense of the past, the present, and the future; the wisdom of every meditative absorption, liberation, and samādhi; the wisdom of the superiority and inferiority of every faculty; the wisdom of every manifold understanding; the wisdom of every manifold realm; the wisdom of the path that leads to every destination; the unobstructed wisdom of the heavenly eye; the unobstructed wisdom of past lives; and the wisdom of the eternal severing of habitual tendencies. Toward the Tathāgata's own ten powers, he should contemplate each and every one of them; and within each and every one of those powers, there is immeasurable meaning, which he should entirely inquire into. Having heard it, he should give rise to a mind of great compassion, contemplating living beings without ever abandoning or forsaking them; reflecting on every dharma without any rest at all; practicing the unsurpassed deed, without seeking any fruit of recompense; understanding entirely that every object is like an illusion, like a dream, like a shadow, like an echo, and likewise like a magical transformation.
At the Very First Resolve, Already Awakened
The chapter closes on its most celebrated claim: a bodhisattva who genuinely accords with this contemplative practice, giving rise to no dual understanding within any dharma, attains unsurpassed, perfect, complete awakening at the very moment the resolve first arises — not as a distant future outcome of that resolve, but already, in the resolve itself.
若諸菩薩能與如是觀行相應，於諸法中不生二解，一切佛法疾得現前，初發心時即得阿耨多羅三藐三菩提，知一切法即心自性，成就慧身，不由他悟。」
If the bodhisattvas are able to accord with such contemplative practice as this, they give rise to no dual understanding at all within any dharma, and every buddha-dharma swiftly manifests before them; at the very moment of their first giving rise to the resolve, they at once attain unsurpassed, perfect, complete awakening, knowing that every dharma is itself the very nature of the mind, accomplishing a body of wisdom, awakened not by means of another's teaching."
This closing line — "at the very moment of their first giving rise to the resolve, they at once attain unsurpassed, perfect, complete awakening" (初發心時即得阿耨多羅三藐三菩提) — is among the most quoted sentences in the entire sūtra, and it became a touchstone for Huayan doctrine's own distinctive claim that cause and fruit interpenetrate rather than standing in simple linear sequence. Read in isolation, it risks sounding like a shortcut — as if resolving were the same as arriving. Read in the context this chapter has just built, its meaning is more exact: it is not the bare wish to become a buddha that already constitutes awakening, but the resolve that arises precisely through the tenfold examination just completed — a resolve that has already seen through every candidate for what "pure practice" might be, and so is no longer confused about what it is resolving toward. The chapter's entire structure, dismantling the body, speech, mind, and even the Three Jewels themselves as fixed objects to grasp, was the necessary preparation for this single sentence to mean what it says without being a mere slogan.
Part 87 Complete — Chapter Sixteen Complete
This closes Part 87 and the sūtra's sixteenth chapter, "The Chapter of Pure Practice" (梵行品第十六): a single sustained inquiry into what pure practice truly is, closing on the declaration that the first resolve, rightly understood, already attains complete awakening. Part 88 opens the sūtra's seventeenth chapter, "The Merit of the Initial Resolve" (初發心功德品第十七), which takes up this very claim and examines it at length.