[The sequence of the ten subtleties is based on the following reasoning:]

The objects of the [true] aspects of reality are not something produced by Buddhas, gods, or men. They exist inherently on their own and have no beginning. Therefore they come first [on the list of ten subtleties].

Delusions arise due to illusion concerning reality. If one understands reality, then wisdom is born.

Wisdom is the basis for practice. The undertaking of practice is aroused due to the eye of wisdom.³⁷¹ The three dharmas of the [wisdom] eye, the [practice] feet, and objects become the vehicle [for salvation].

By riding on this vehicle one enters the pure and clear lake [of Buddhahood] and advances on the stages [to attain enlightenment].

What sort of dwelling do these stages consist of? They consist of dwelling in the threefold dharmas of the secret store [of the Buddha’s teachings]. By dwelling in these dharmas one finally becomes quiescent and eternally illumined.

The capacities [of beings] in the ten dharma realms are illumined; if there is a capacity [among sentient beings] there will certainly be a response [from the Buddha].

If the Buddha’s response is to be offered according to the capacity [of sentient beings], then first the physical body should be utilized [to get the attention of sentient beings] with a show of supranormal powers.

After [sentient beings] see the supranormal powers of transformation, they will be amenable to accepting the way [of the Buddha]. Then with a verbal [turning of] the wheel [of the law], the way is proclaimed and revealed to guide [sentient beings].

If they are moistened with the rain of the dharma, they accept the teachings and receive the way and become attendants of the dharma.

The attendants undertake the practice [of the Buddhist way], remove the basis [reasons for rebirth] in saṃsāra, expose the Buddha’s knowledge and insight, and attain great benefit.

The first five [subtleties] refer to the completion of the causes and result [of Buddhahood] through one’s own practice. The later five refer to the completion of what is possible by [the power of) the other [i.e., the Buddha]. Though the dharma is immeasurable, these ten meanings [contain] the perfect intent [of the Buddha]. The beginning and end of self-practice and other-power are thus both completed.

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‘The eye of wisdom is the cause and the feet of action are aroused.” It is only when one can see with the eye of wisdom that one can walk to where one needs to go. return