Ten Ways to Assist the Mind
Liberation extends the previous Part's teaching outward: not only every buddha seen, but every bodhisattva practice, vow, and power a person could ever cultivate arises entirely from the mind. He names ten specific ways of tending that mind, before naming, once again, the limit of what his own single gate of liberation actually covers.
Ten Verbs for Tending One Mind
Having said that every practice arises from mind, Liberation immediately turns practical: assist it, moisten it, purify it, make it firm, make it unburdened, make it pure, make it sharp, open it, expand it, and illuminate it — ten distinct actions, each paired with a different quality drawn from the buddha's own attainment.
「善男子！當知菩薩修諸佛法，淨諸佛剎，積集妙行，調伏眾生，發大誓願，入一切智自在遊戲不可思議解脫之門，得佛菩提，現大神通，遍往一切十方法界，以微細智普入諸劫；如是一切，悉由自心。「是故，善男子！應以善法扶助自心，應以法水潤澤自心，應於境界淨治自心，應以精進堅固自心，應以忍辱坦蕩自心，應以智證潔白自心，應以智慧明利自心，應以佛自在開發自心，應以佛平等廣大自心，應以佛十力照察自心。「善男子！我唯於此如來無礙莊嚴解脫門而得入出。
"Good son! You should know that a bodhisattva's cultivating every buddha's own dharma, purifying every buddha-land, accumulating wondrous practices, taming sentient beings, giving rise to great vows, entering the self-mastered, playful gate of the inconceivable liberation of all-knowing wisdom, attaining the buddha's own enlightenment, manifesting great spiritual power, going universally to the entire dharma-realm throughout the ten directions, and universally entering every eon through subtle wisdom — all of this arises entirely from one's own mind. For this reason, good son, you should assist your own mind with wholesome dharmas; you should moisten and nourish your own mind with the water of dharma; you should purify and refine your own mind amid every state; you should make your own mind firm with diligence; you should make your own mind broad and unburdened with patience; you should make your own mind pure and white with the realization of wisdom; you should make your own mind sharp and keen with wisdom; you should open and develop your own mind with the buddha's own self-mastery; you should make your own mind vast and expansive with the buddha's own equality; and you should illuminate and examine your own mind with the buddha's own ten powers. Good son! I have only been able to enter into and emerge from this tathāgata's own gate of unobstructed adornment liberation.
應以法水潤澤自心 — you should moisten and nourish your own mind with the water of dharma. Among ten instructions that mostly use forceful verbs — make firm, illuminate, examine — this one alone reaches for something gentler: water that moistens rather than a force that shapes.
A Practice That Sees No Difference at All
Liberation's own confession names a practice stranger than anything before it: bodhisattvas who manifest the formation and destruction of every world within their own body, and yet never once form the thought that their own body and those worlds are two different things.
如諸菩薩摩訶薩得無礙智住無礙行，得常見一切佛三昧，得不住涅槃際三昧，了達三昧普門境界，於三世法悉皆平等，能善分身遍一切剎，住於諸佛平等境界，十方境界皆悉現前，智慧觀察無不明了，於其身中悉現一切世界成壞，而於己身及諸世界不生二想；如是妙行，而我云何能知能說？
As for how the great bodhisattvas attain unobstructed wisdom and abide in unobstructed practice, attain the samādhi of constantly seeing every buddha, attain the samādhi of not abiding at the very limit of nirvāṇa, comprehend the domain of the universal gate of samādhi, are entirely equal with regard to the dharma of the three times, are able to skillfully divide their own bodies throughout every land, abide in the equal domain of every buddha, and have the domain of the ten directions entirely manifest before them, their wisdom observing and understanding everything without exception, manifesting within their own body the formation and destruction of every world entirely, and yet giving rise to no dualistic notion between their own body and every world — such wondrous practice as this, how could I possibly know and speak of it?
於己身及諸世界不生二想 — giving rise to no dualistic notion between their own body and every world. This is the confession's own final, quiet climax: not merely seeing every world's formation and destruction within one's own body, but never once distinguishing that body from those worlds as separate things at all.
Part 927 Complete
This continues chapter thirty-nine, 入法界品, in fascicle sixty-three. Part 928 turns to the naming of Good-Wealth's sixth teacher — the monk Sea-Banner, at the edge of Jambudvīpa — and to Good-Wealth's own departure, weeping, likening a good spiritual friend to both a mother and a father.