The Tenth Practice: Truth

The tenth [practice], the practice of truth, is based on transcendent knowledge. Here the practitioners develop knowledge of what is and what is not so; knowledge of consequences of past, present, and future actions; knowledge of faculties, realms, and understandings; knowledge of where all paths lead; knowledge of defilement or purity and proper or improper timing of all meditations, liberations, and concentrations; knowledge of past abodes in all worlds; knowledge of clairvoyance; and knowledge of the end of all taints. (pp. 1554-1555)

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 Ninth Practice: Good Teaching

The ninth [practice], the practice of good teaching, is based on transcendent power. Here practitioners attain inexhaustible intellectual powers and boundless versatility in teaching, their compassion extending to all beings. They adapt to the faculties, natures, and inclinations of the people they address, and respond inexhaustibly to whatever questions or difficulties people bring them. (p. 1554)

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 Practice: The Difficult-to-Attain

The eighth [practice], the practice of the difficult-to-attain, is based on transcendent vows. Here practitioners perfect virtues that are difficult to attain and never abandon or weary of the vow of universal salvation. (p. 1554)

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 Practice: Nonattachment

The seventh [practice], the practice of nonattachment, is based on transcendent skill in means. Practitioners neither form attachments to the sacred nor feel aversion towards the mundane, holding the Teaching without proprietary sentiments and teaching people without emotional involvement. By virtue of their great commitment and will power, practitioners remain secure while teaching others, not becoming disturbed or discouraged, having attained nonattachment and independence. (pp. 1553-1554)

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 Practice: Good Manifestation

The sixth [practice], called the practice of good manifestation, is based on transcendent wisdom. Here practitioners are pure and nonacquisitive in thought, word, and deed, realizing that thoughts, words, and deeds have no absolute existence. Free from falsehood, they are accordingly freed from bondage; they abide in the absolute essence of reality yet appear in life expediently, having no retribution for their actions. (p. 1553)

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 Practice: Nonconfusion

The fifth [practice], the practice of nonconfusion, is based on transcendent meditation. Practitioners develop perfect mindfulness, so that their minds become undistracted, imperturbable, pure, open, and free from confusion. (p. 1553)

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 Practice: Indomitability

The fourth [practice], the practice of indomitability, is based on transcendent energy. Practitioners become free from mental poisons and direct their energy towards ending psychological afflictions; uprooting confusion; eliminating the compulsion of habit; and learning all about people, phenomena, time, and the powers and qualities of the enlightened. (p. 1553)

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 Practice: Nonopposition

The third [practice], the practice of nonopposition, is based on transcendent tolerance. Practitioners develop humility and forbearance, refraining from harming others. (pp. 1552-1553)

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 Practice: Beneficial Practice

[The second practice] is known as beneficial practice, based on transcendent morality. The practitioner maintains pure discipline and self-control, free from attachment to material senses, without seeking power, status, wealth, or dominion. (p. 1552)

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 Practice: Giving Joy

[T]he practice of joy, or giving joy, is based on transcendent generosity. The practitioner is magnanimous in giving, without any concept of person, personality, human being, giver, or receiver. (p. 1552)

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