新譯華嚴經七處九會頌釋章 1.39

1.39

已說十住，云何十行？一歡喜行、二饒益行、三無恚恨行、四無盡行、五無癡行、六善現行、七無著行、八尊重行、九善法行、十真實行。釋此行名亦有二：初總、後別。初總名者，此位菩薩行六度等諸行勝，故名之為行。後別名者：一此位菩薩為大施主一切能捨，三時無悔、利譽不悕，愍生慕法，覩者歡敬，名歡喜行；二此位常持淨戒，不染五欲、能伏眾魔，一切眾生立無上戒，得不退地，名饒益行；三此位常修忍辱，謙卑恭敬，和顏愛語不害自他，悟身空寂、怨對能忍，名無恚恨行；四此位假設多劫受諸劇苦，求法濟生念念不息，名無盡行；五此位常住正念恒無散亂，於一切法乃至生死入住出胎無有癡亂，名無癡行；六此位善入人法皆無性相，三業寂滅無縛無著，而復不捨化眾生心，巧能隨類現生救物，名善現行；七此位歷諸塵剎供佛求法，傳燈度生心無厭足，然以寂滅觀諸法故，而於一切心無所著，名無著行；八此位尊重善根智慧等法皆悉成就，而由得斯諸尊重法，二利之行更增修習，名尊重行；九此位得四無礙陀羅尼門諸善慧法，能為眾生作清涼池，守護正法佛種不絕，名善法行；十此位菩薩成就第一誠諦之語，學三世佛真實之語、無二之語，如說能行、如行能說，語行相應心境皆順，名真實行。如是已說住行二位。十藏、十向其相云何？頌曰：

The ten abodes have been explained; what are the ten practices? First, the practice of joy; second, the practice of beneficial action; third, the practice of non-resentment; fourth, the inexhaustible practice; fifth, the practice free from delusion; sixth, the practice of adept manifestation; seventh, the practice of non-attachment; eighth, the practice of veneration; ninth, the practice of good dharmas; tenth, the practice of truth.

Explaining the names of these practices also has two parts: first, the general; second, the specific. First, for the general name: in this stage, the bodhisattva practices the six pāramitās and other practices preeminently, hence they are named 'practices'.

Second, for the specific names: 1. In this stage, the bodhisattva acts as a great donor able to relinquish everything, having no regret in the three times, not longing for gain or fame, pitying beings and admiring the Dharma, causing those who see them to be joyful and respectful, hence named the 'practice of joy'; 2. In this stage, they constantly uphold pure precepts, untainted by the five desires, able to subdue the maras, establishing all sentient beings in the unsurpassed precepts and attaining the stage of non-regression, hence named the 'practice of beneficial action'; 3. In this stage, they constantly cultivate patience, humble and respectful, with a serene countenance and gentle words, harming neither self nor others, realizing the emptiness and tranquility of the body, and able to endure adversaries, hence named the 'practice of non-resentment'; 4. In this stage, even supposing they endure severe sufferings for many kalpas, they seek the Dharma and rescue beings thought after thought without ceasing, hence named the 'inexhaustible practice'; 5. In this stage, they constantly dwell in correct mindfulness without distraction, and regarding all dharmas, even entering, abiding in, and emerging from the womb during birth and death, they have no delusion or confusion, hence named the 'practice free from delusion'; 6. In this stage, they skillfully enter into the fact that persons and dharmas are both without nature or characteristics, their three karmas quiescent, free from bondage and attachment, yet they do not abandon the mind of transforming sentient beings, skillfully manifesting births according to kinds to rescue beings, hence named the 'practice of adept manifestation'; 7. In this stage, they pass through dust-mote realms to make offerings to Buddhas and seek the Dharma, transmitting the lamp and delivering beings without weariness, yet because of contemplating all dharmas as quiescent, their mind is unattached to anything, hence named the 'practice of non-attachment'; 8. In this stage, they venerate roots of goodness, wisdom, and other dharmas, accomplishing them all, and through obtaining these venerated dharmas, they further increase the cultivation of the practices of dual benefit, hence named the 'practice of veneration'; 9. In this stage, they obtain the four unobstructed dhāraṇī-gates and all dharmas of good wisdom, able to act as a cooling pool for sentient beings, guarding the correct Dharma so the Buddha seed is never severed, hence named the 'practice of good dharmas'; 10. In this stage, the bodhisattva accomplishes the foremost truthful words, learning the true words and non-dual words of the Buddhas of the three times; they can practice as they speak, and speak as they practice, speech and practice corresponding, mind and object both in accord, hence named the 'practice of truth'.

Having thus explained the two stages of abodes and practices, what are the characteristics of the ten treasuries and ten dedications? The verse says: