The Tenth Stage: Cloud of Teaching

Tenth is the stage of cloud of teaching, emblematic of the ability of practitioners to teach like clouds showering rain. In this stage [...] practitioners [...] attain inconceivable liberation; infinite powers of recollection; and ability to receive, absorb, and hold the revelations of the mysteries of complete enlightenment. (pp. 1562-1563)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Ninth Stage: Good Mind

Ninth is the stage of good mind. Practitioners in this stage gain accurate knowledge of good, bad, neutral, mundane, and transmundane actions. [...] Practitioners also know all about the compartmentalization of mind, the complexity of mind, how the mind becomes defiled, how the mind becomes bound and liberated, and how it creates illusions. Learning to become expert teachers, practitioners in this stage develop analytic knowledge of principles, meanings, expressions, and elocution; and they attain mental command of the teachings through concentration[,] learning to teach in accord with the dispositions, faculties, and inclinations of the people with whom they are working. (p. 1562)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Eighth Stage: Immovability

Eighth is the stage of immovability. In this stage practitioners fully realize that all things are nonconceptual, accessible to nonconceptual knowledge. They become wholly detached from mind, intellect, consciousness, thought, and ideation and thus become free from all striving in thought, word, and deed; no actions based on views, passions, or intentions become manifest in them. Nevertheless, even though they have attained peace and liberation, practitioners in this stage who are supported by their past vows of complete enlightenment do not become complacent but are further inspired to seek infinite knowledge. (pp. 1561-1562)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Seventh Stage: Going Far

Seventh is the stage of going far, in which practitioners are proficient in concentration on emptiness, wishlessness, and signlessness; enter into selflessness and transcend ideas of personality; yet still accumulate virtue and knowledge and do not give up practicing infinite kindness, compassion, joy, and equanimity. They detach from the world yet work to beautify the world[;] they become calm and serene, yet they can be passionate as an expedient without, however, becoming inflamed by passion. (p. 1561)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Sixth Stage: Presence

Sixth is the stage of presence. Practitioners enter this stage by observing phenomena in terms of their equality in having no ultimate definition, in having no fixed origin, in being apart from any concept or notion of things, in being primordially pure, in neither coming nor going, in being existent in some sense and nonexistent in another, and in being like dreams or reflected images. (p. 1561)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Fifth Stage: Difficult to Conquer

Fifth is the stage difficult to conquer. Practitioners enter this stage by impartial attention to purity of the teachings of past, present, and future buddhas; to purity of conduct, to purity of mind; to purity of removal of opinion, doubt, uncertainty, and perplexity; to purity of knowledge of what to apply and what to relinquish; to purity of the final discernment and realization of all the elements of enlightenment; and to purity of perfecting all people. They attain unwavering attention and become familiar with both conventional and ultimate truths. As they meditate on all truths, practitioners also develop skill in practical arts and sciences, according to the needs of the people of the time. (pp. 1560-1561)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Fourth Stage: Radiance

Fourth is the stage of blazing radiance. Practitioners attain this stage by entering into the radiance of the Teaching through ten ways of contemplation: contemplation of the realms of beings, of the realms of the world, of the realms of phenomena and principles, of the realm of space, of the realm of consciousness, of the realm of desire, of the realm of form, of the realm of the formless, of the realm of high-minded devotion, and of the realm of inclinations of the magnanimous mind. Practitioners at this stage examine inner and outer phenomena with precise awareness, getting rid of worldly desire and dejection; they strive for the development, enhancement, and preservation of good states and for the lessening, elimination, and prevention of bad states. (p. 1560)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Third Stage: Refulgence

Third is the stage of refulgence. Practitioners enter this stage by consciously focusing their minds on purity, stability, freedom from illusion, dispassion, nonregression, steadfastness, ardor, tirelessness, high-mindedness, and magnanimity. In this stage they also examine the impermanence, painfulness, impurity, unreliability, destructibility, instability, and momentariness of all that is conditioned, thus causing their minds to become yet more liberated from conditioned things and directed towards enlightened knowledge. (p. 1560)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Second Stage: Purity

Second is the stage of purity, which is sought by way of ten dispositions of mind: honesty, gentleness, capability, docility, tranquillity [sic], goodness, purity, nonattachment, broadmindedness, and magnanimity. In this stage practitioners naturally avoid killing, stealing, sexual misconduct, false speech, coarse speech, useless speech, covetousness, malevolence, and erroneous views. (pp. 1559-1560)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The First Stage: Joy

The first stage, the stage of joy, is characterized by calmness, happiness, ebullience, exaltation, delight, vigor, geniality, and freedom from anger. The practitioners of this stage become extremely joyful thinking of the enlightened ones and their teachings, of those working for enlightenment and their practices, of the ways of transcendence, and of the ability to help people. [...] Practitioners in this stage also make a preparatory study of the indications of all the stages, becoming versed in the problems and solutions of the stages, the attainments and cultivation of the stages, and the step-by-step progression through the stages. (p. 1559)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Tenth Dedication: Equal to the Cosmos

Tenth is infinite dedication equal to the cosmos. For practitioners of this dedication, the giving of teaching is paramount, establishing the will for enlightenment in others. They are impartial, tireless in practicing good works, pure of heart, independent in knowledge [sic]. (pp. 1558-1559)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Ninth Dedication: Without Bondage or Attachment

Ninth is dedication without bondage or attachment. Practitioners of this dedication honor and respect emancipation from compulsive routines, embodiment of all virtues, repentance of past acts, moral support of virtues, and expressions of respect for the enlightened. (p. 1558)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Eighth Dedication: True Thusness

Eighth is dedication characteristic of true Thusness. Practitioners of this dedication attain clear and perfect recollection and get beyond confusion and disturbance. They vow to attain freedom of thought, word, and deed so as to carry out enlightening practices; they vow to develop infinite generosity, to cultivate all enlightening practices, to master all the teachings, to arrive at the realm of universal knowledge, [...] to live in the world unwearied to edify others, and to activate countless liberative techniques of thought and wisdom. (p. 1558)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Seventh Dedication: According to All Sentient Beings

Seventh is dedication according to all sentient beings. Practitioners of this dedication cultivate virtues by the power of pure determination for enlightenment and give people what they need without any psychological artifice, without expectation, without desire for reputation, without regret, without irritation; they extend compassion and mercy to all unremittingly, not letting conditions stop their generosity and never growing weary of it. (p. 1557)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Sixth Dedication: Roots of Goodness

Sixth is dedication that stabilizes all roots of goodness, causing them to endure. Practitioners exercise all manner of generosity, including the giving of right teachings and the giving of protection. (p. 1557)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Fifth Dedication: Infinite Stores of Virtue

Fifth is dedication of infinite stores of virtue. The infinite stores, or treasuries, of virtue dedicated by the practitioners are attained by [...] removal of obstructions caused by past actions, by paying respect to all the enlightened, by requesting the enlightened to teach, by listening to the teachings and putting them into practice, and by rejoicing at the virtues of all [...] people in all times. (p. 1556)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Fourth Dedication: Reaching All Places

Fourth is dedication reaching all places. Practitioners of this dedication intend the power of their virtues to reach all places, all things, all worlds, all beings, all lands, all space, all time, and all speech; they pray that their virtues may include all truths, all enlightening practices, all enlightened spiritual powers, all enlightening methods of meditation, all educational activities, and all ways of adaptive response to others. (p. 1556)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Third Dedication: Dedication Equal to All Buddhas

Third is dedication equal to all buddhas. Practitioners of this dedication do not conceive either like or dislike for any perceived objects; their minds are free, pure, joyful, flexible, and without sorrow or trouble. Practitioners dedicate their virtues to enabling others to fulfill their vows, perfect transcendent practices, stabilize an indestructible determination for enlightenment, give up conceit, and attain the clear, sharp senses of the enlightened. (pp. 1555-1556)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The Second Dedication: Indestructible Dedication

The second [dedication] is called indestructible dedication. Practitioners amass virtues, develop them, concentrate on them, contemplate and analyze them, find joy in them, and live by them; they set their minds on dedication in accord with the essential nature of things, dedication entering into uncreated truth yet perfecting created expedients, dedication of techniques discarding attachments to concepts of phenomena, and dedication of expedient application of practices without clinging to forms. (p. 1555)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary

The First Dedication: Saving All Beings

The first [dedication] is called dedication to saving all beings without clinging to any image of beings. Practitioners of this dedication cultivate transcendent generosity, discipline, patience, energy, meditation, and wisdom; and they dwell in great compassion, kindness, joy, and equanimity. (p. 1555)

Excerpted from "Commentary on Book 39 by Li Tongxuan: Translator's Introduction" in The Flower Ornament Scripture: A Translation of the Avatamsaka Sutra by Thomas Cleary