華嚴經探玄記 5.99

5.99

第二答令如來歡喜，有二十句，亦初十自分、後十勝進。前中，初結前、「不捨」下生後。於中，初句牒下初五句；二「心無倚」牒下第六；「修甚深法」牒下七八二句；「於無諍等」下牒下第九第十。「是故」，總標下十行，稱可聖心，故令如來歡喜。下別十中：初三修有行，初一勤勇行；次二於有中離過行，謂內身不惜、外財不求。次三修空慧行：一加行修空、二正證照實、三後得分別而猶無倚。七常求菩提，故名大願。八勝相現前，故云光明。九隨有離過，故云善知損益（云云）。十以無著心造履諸法，故云清淨也。下明勝進十法修已成就，故云安住。十中，一對過不染；二證實捨相；三四慈悲攝物；五六行滿離染；餘四願智具，一大願具、二巧慧雙行、三思擇勝力、四達性無礙，故云無依止也。

Second, the answer regarding causing the Tathāgatas to rejoice has twenty phrases, likewise with the first ten being the natural stage and the latter ten being superior progress. In the former, the first [phrase] concludes the preceding, and from "not abandoning" onward introduces the subsequent. Therein, the first phrase restates the first five phrases below; the second, "the mind having nothing to rely on," restates the sixth below; "cultivating the extremely profound Dharma" restates the seventh and eighth phrases below; from "in non-contention, etc." onward restates the ninth and tenth below. "Therefore" generally marks the ten practices below, which accord with the holy mind and thus cause the Tathāgatas to rejoice. In the ten distinct [practices] below: the first three cultivate practice regarding existence, with the first being energetic practice; the next two are practices of leaving faults within existence, meaning not begrudging one's internal body and not seeking external wealth. The next three cultivate empty-wisdom practice: first, the preparatory cultivation of emptiness; second, directly realizing and illuminating reality; third, subsequent discriminative [wisdom] that still has no reliance. Seventh, constantly seeking bodhi, hence called the great vow. Eighth, superior signs manifest before oneself, hence called radiance. Ninth, according with existence while departing from faults, hence called being skilled in knowing benefit and detriment (and so on). Tenth, engaging with and traversing all dharmas with an unattached mind, hence called pure. Below, it clarifies that having cultivated the ten dharmas of superior progress, they are accomplished, hence called stably abiding. Among the ten: first, facing faults without being defiled; second, realizing reality and abandoning marks; third and fourth, compassion gathering beings; fifth and sixth, practices perfected and free from defilement; the remaining four are possessing vows and wisdom: first, possessing great vows; second, operating skillful means and wisdom in tandem; third, the superior power of discernment; fourth, unobstructed penetration of the nature, hence called having no basis of reliance.