Chinese
观起上妙行名修行住。四此位菩萨从诸圣法正教中生名生贵住。五此位菩萨所修善根皆为救物名具足方便住。六此位菩萨所闻赞毁心定不动名正心住。七此位菩萨闻说三宝三际有无心坚不转名不退住。八此位菩萨三业清洁悟二世间真简虚伪童表无咎亦犹涅槃婴儿之行名童真住。九此位菩萨解真俗谛悟法王法将有所袭名法王子住。十此位菩萨如王太子堪受王位行渐胜故名灌顶住。 问曰。发心有三。一信成就发心。二解行发心。三证发心。今言初发心三中何摄耶。 答曰。三发心中是信成就发心摄。所以然者信成就发心位在十解位即是正定聚位也。解行发心位在十行十回向即是初僧祇将满位也。证发心位在初地上即是证真如位也。此义如起信论中广说。已说十住。云何十行。一欢喜行。二饶益行。三无恚恨行。四无尽行。五无痴行。六善现行。七无著行。八尊重行。九善法行。十真实行。释此行名亦有二。初总后别。初总名者此位菩萨行六度等诸行胜故名之为行。后别名者一此位菩萨为大施主一切能舍。三时无悔利誉不悕愍生慕法。睹者欢敬名欢喜行。二此位常持净戒不染五欲。能伏众魔一切众生立无上戒。得不退地名饶益行。三此位常修忍辱谦卑恭敬。和颜爱语不害自他。悟身空寂怨对能忍名无恚恨行。 现代汉语译本 观起上妙行名为修行住。四、此位菩萨从诸圣法正教中生，名为生贵住。五、此位菩萨所修善根皆为救度众生，名为具足方便住。六、此位菩萨听闻赞扬或毁谤，内心安定不动摇，名为正心住。七、此位菩萨听闻关于三宝（佛、法、僧）在过去、现在、未来三世的有或无的说法，内心坚定不改变，名为不退住。八、此位菩萨身、口、意三业清净，领悟世俗谛和真谛，明辨真实与虚假，如同孩童般纯真无邪，也像涅槃婴儿的修行状态，名为童真住。九、此位菩萨理解真谛和俗谛，领悟佛法，将要继承佛法王位，名为法王子住。十、此位菩萨如同国王的太子，堪能承受王位，修行逐渐殊胜，名为灌顶住。 问：发心有三种，一是信成就发心，二是解行发心，三是证发心。现在所说的初发心属于哪一种呢？ 答：三种发心中，属于信成就发心。原因是信成就发心的位置在十解位，也就是正定聚位。解行发心的位置在十行、十回向，也就是第一个阿僧祇劫将要圆满的时候。证发心的位置在初地，也就是证悟真如的时候。这个道理在《起信论》中有详细说明。上面已经说了十住，什么是十行呢？一是欢喜行，二是饶益行，三是无恚恨行，四是无尽行，五是无痴行，六是善现行，七是无著行，八是尊重行，九是善法行，十是真实行。解释这些行，也有总说和别说两种。首先是总说，此位菩萨修行六度等各种殊胜的行，所以称为行。然后是别说，一、此位菩萨是大施主，一切都能舍弃，过去、现在、未来三世都没有后悔，不希望得到利益和名誉，怜悯众生，仰慕佛法，见到的人都欢喜敬重，名为欢喜行。二、此位菩萨常常持守清净的戒律，不被五欲所染污，能够降伏一切魔障，使一切众生安立于无上的戒律之中，得到不退转的地位，名为饶益行。三、此位菩萨常常修习忍辱，谦卑恭敬，和颜悦色，不说粗恶语，不伤害自己和他人，领悟到自身本空，对于怨恨也能忍受，名为无恚恨行。
English
English version 'Observing the arising of supreme and wonderful conduct' is called the 'Cultivating Practice Stage'. 4. Bodhisattvas in this stage are born from the correct teachings of all sacred Dharmas, and are called the 'Noble Birth Stage'. 5. Bodhisattvas in this stage cultivate virtuous roots to save all beings, and are called the 'Accomplishing Expedient Means Stage'. 6. Bodhisattvas in this stage remain steadfast and unmoved in their minds when hearing praise or criticism, and are called the 'Right Mind Stage'. 7. Bodhisattvas in this stage remain firm and unswerving in their minds when hearing about the existence or non-existence of the Three Jewels (Buddha, Dharma, Sangha) in the three periods of time (past, present, future), and are called the 'Non-Retreating Stage'. 8. Bodhisattvas in this stage have pure karma of body, speech, and mind, understand the two truths (conventional and ultimate), discern truth from falsehood, and are as innocent as children, like the conduct of a Nirvana infant, and are called the 'Pure Child Stage'. 9. Bodhisattvas in this stage understand the true and conventional truths, comprehend the Dharma, and are about to inherit the Dharma King's position, and are called the 'Dharma Prince Stage'. 10. Bodhisattvas in this stage are like the crown prince, capable of receiving the king's position, and their practice gradually becomes superior, and are called the 'Consecration Stage'. Question: There are three types of aspiration: 1. Aspiration of Accomplished Faith; 2. Aspiration of Understanding and Practice; 3. Aspiration of Realization. Which of these three does the initial aspiration refer to? Answer: Among the three types of aspiration, it belongs to the Aspiration of Accomplished Faith. The reason is that the position of the Aspiration of Accomplished Faith is in the Ten Understandings Stage, which is the stage of Rightly Established Group. The position of the Aspiration of Understanding and Practice is in the Ten Practices and Ten Dedications, which is when the first asamkhya-kalpa (aeon) is about to be completed. The position of the Aspiration of Realization is in the First Ground, which is when one realizes Suchness. This meaning is explained in detail in the 'Awakening of Faith' treatise. We have already discussed the Ten Dwellings. What are the Ten Practices? 1. Joyful Practice; 2. Beneficial Practice; 3. Non-Hatred Practice; 4. Inexhaustible Practice; 5. Non-Ignorance Practice; 6. Good Manifestation Practice; 7. Non-Attachment Practice; 8. Respectful Practice; 9. Good Dharma Practice; 10. Truthful Practice. There are two ways to explain these practices: first, general, and then, specific. First, generally speaking, Bodhisattvas in this stage practice the Six Perfections and other superior practices, so it is called 'Practice'. Then, specifically, 1. Bodhisattvas in this stage are great benefactors, able to give up everything, without regret in the three times (past, present, future), not desiring benefits or fame, having compassion for beings, admiring the Dharma, and those who see them rejoice and respect them, which is called 'Joyful Practice'. 2. Bodhisattvas in this stage constantly uphold pure precepts, are not defiled by the five desires, are able to subdue all demons, establish all beings in the supreme precepts, and attain the non-retreating position, which is called 'Beneficial Practice'. 3. Bodhisattvas in this stage constantly cultivate patience, are humble and respectful, have kind words and loving speech, do not harm themselves or others, understand that the body is empty, and are able to endure hatred, which is called 'Non-Hatred Practice'. --------------------------------------------------------------------------------
Chinese
四此位假设多劫受诸剧苦。求法济生念念不息名无尽行。五此位常住正念恒无散乱。于一切法乃至生死入住出胎无有痴乱名无痴行。六此位善入人法皆无性相。三业寂灭无缚无著。而复不舍化众生心。巧能随类现生救物名善现行。七此位历诸尘刹供佛求法。传灯度生心无厌足。然以寂灭观诸法故而于一切心无所著名无著行。八此位尊重善根智慧等法皆悉成就。而由得斯诸尊重法二利之行更增修习名尊重行。九此位得四无碍陀罗尼门诸善慧法。能为众生作清凉池守护正法佛种不绝名善法行。十此位菩萨成就第一诚谛之语。学三世佛真实之语无二之语。如说能行如行能说语行相应心境皆顺名真实行。如是已说住行二位。十藏十向其相云何。颂曰。 信戒惭愧多 施慧念持辩 救不等至无 随等如无入 释曰。颂中上半颂十藏法。下半如次颂十向法。实行菩萨更修十行进趣十向。是故行后方说十藏。又十住下贤十行中贤十向上贤。从浅至深从粗至细。是故行后方说十藏。云何为十。一信藏二戒藏三惭藏四愧藏五多闻藏六施藏七慧藏八念藏九持藏十辩藏。释此藏名亦有二种。初总后别。初总名者信等十行一一体含无限法界生无尽果故名为藏。后别名者一此位菩萨三空三性。如是法中顺生深信闻难思法心不怯弱 现代汉语译本 四、此位菩萨假设经历多劫遭受各种巨大的痛苦，为了求法济度众生，念念不息，这叫做无尽行（inexhaustible practice）。 五、此位菩萨常安住于正念，恒常没有散乱，对于一切法，乃至生死、入住、出胎，都没有痴迷错乱，这叫做无痴行（non-deluded practice）。 六、此位菩萨善于深入人法二空之理，了达一切法皆无自性与形相，身口意三业寂灭，没有束缚也没有执著，然而又不舍弃教化众生的心，巧妙地能够随顺不同众生的类别而示现化身，救度众生，这叫做善现行（skillful manifestation practice）。 七、此位菩萨经历各个尘刹世界，供养诸佛，寻求佛法，传续佛法之灯，度化众生，内心没有厌倦满足，然而以寂灭的智慧观察诸法，因此对于一切都不执著，这叫做无著行（non-attached practice）。 八、此位菩萨尊重善根、智慧等一切佛法，都完全成就，并且由于得到这些尊重的佛法，在自利利他的行为上更加精进修习，这叫做尊重行（reverential practice）。 九、此位菩萨得到四无碍解（four kinds of unobstructed eloquence）和陀罗尼（dharani, a type of mantra）等诸种善妙智慧之法，能够为众生作清凉的池水，守护正法，使佛种不绝，这叫做善法行（practice of good dharma）。 十、此位菩萨成就第一诚实不虚妄的语言，学习过去、现在、未来三世诸佛真实不虚妄的语言，没有虚假的语言，能够如所说的那样去实行，如所实行的那样去说，语言和行为相应，心境都顺应真理，这叫做真实行（truthful practice）。 如上已经说明了住位和行位。十藏（ten treasuries）和十向（ten dedications）的体相是怎样的呢？颂文说： 信戒惭愧多，施慧念持辩， 救不等至无，随等如无入。 解释：颂文的上半部分是关于十藏法的，下半部分依次是关于十向法的。实行位的菩萨进一步修习十行，进而趣向十向位。因此在行位之后才说十藏。而且十住位是下贤，十行位是中贤，十向位是上贤，从浅到深，从粗到细。因此在行位之后才说十藏。什么是十藏呢？一、信藏（treasury of faith），二、戒藏（treasury of precepts），三、惭藏（treasury of shame），四、愧藏（treasury of remorse），五、多闻藏（treasury of learning），六、施藏（treasury of giving），七、慧藏（treasury of wisdom），八、念藏（treasury of mindfulness），九、持藏（treasury of retention），十、辩藏（treasury of eloquence）。解释这些藏的名称也有两种方式，先总后别。首先总的来说，信等十行，每一行都包含无限的法界，产生无尽的果报，所以称为藏。其次分别来说，一、此位菩萨于三空（three emptinesses）三性（three natures）这样的佛法中，顺应而生起深刻的信心，听闻难以思议的佛法，内心不怯懦。
English
English version 4. This stage involves enduring various great sufferings over many kalpas (aeon). Seeking the Dharma (teachings) and helping sentient beings with unceasing mindfulness is called Inexhaustible Practice ( *Wu Jin Xing*). 5. This stage involves constantly abiding in right mindfulness without any distraction. Regarding all dharmas (teachings), even birth, death, entering the womb, and exiting the womb, there is no delusion or confusion. This is called Non-Deluded Practice (*Wu Chi Xing*). 6. This stage involves skillfully entering the emptiness of both persons and dharmas, realizing that all dharmas have no inherent nature or form. The three karmas (body, speech, and mind) are tranquil and extinguished, without bondage or attachment. However, one does not abandon the mind of transforming sentient beings, skillfully manifesting in various forms to save beings. This is called Skillful Manifestation Practice (*Shan Xian Xing*). 7. This stage involves traveling through various Buddha-lands, making offerings to Buddhas, seeking the Dharma, transmitting the lamp of Dharma, and liberating sentient beings without weariness or satisfaction. However, one observes all dharmas with the wisdom of tranquility and extinguishment, therefore, one is not attached to anything. This is called Non-Attached Practice (*Wu Zhuo Xing*). 8. This stage involves fully accomplishing all the respected dharmas such as roots of goodness and wisdom. Furthermore, by obtaining these respected dharmas, one diligently cultivates the practices of benefiting oneself and others. This is called Reverential Practice (*Zun Zhong Xing*). 9. This stage involves obtaining the Four Unobstructed Eloquences (*Si Wu Ai Jie*) and the Dharani (*Tuo Luo Ni*, a type of mantra) and other good wisdom dharmas. One can create a cool and refreshing pond for sentient beings, protect the Right Dharma, and ensure that the Buddha-seed is not extinguished. This is called Practice of Good Dharma (*Shan Fa Xing*). 10. This stage involves accomplishing the foremost truthful speech, learning the truthful and non-deceptive speech of the Buddhas of the three times (past, present, and future), without false speech. One can act as one speaks, and speak as one acts, with speech and action corresponding, and the mind and environment in accordance with the truth. This is called Truthful Practice (*Zhen Shi Xing*). The above has explained the stages of Abiding and Practice. What are the characteristics of the Ten Treasuries (*Shi Zang*) and the Ten Dedications (*Shi Xiang*)? The verse says: 'Faith, precepts, shame, remorse, much learning, Giving, wisdom, mindfulness, retention, eloquence, Saving, unequal, reaching, non-, Following, equal, like, non-entering.' Explanation: The first half of the verse is about the Ten Treasuries, and the second half is about the Ten Dedications in order. Bodhisattvas in the Practice stage further cultivate the Ten Practices, progressing towards the Ten Dedications. Therefore, the Ten Treasuries are discussed after the Practice stage. Moreover, the Ten Abidings are the lower worthy, the Ten Practices are the middle worthy, and the Ten Dedications are the upper worthy, progressing from shallow to deep, from coarse to fine. Therefore, the Ten Treasuries are discussed after the Practice stage. What are the Ten Treasuries? 1. Treasury of Faith (*Xin Zang*), 2. Treasury of Precepts (*Jie Zang*), 3. Treasury of Shame (*Can Zang*), 4. Treasury of Remorse (*Kui Zang*), 5. Treasury of Much Learning (*Duo Wen Zang*), 6. Treasury of Giving (*Shi Zang*), 7. Treasury of Wisdom (*Hui Zang*), 8. Treasury of Mindfulness (*Nian Zang*), 9. Treasury of Retention (*Chi Zang*), 10. Treasury of Eloquence (*Bian Zang*). There are two ways to explain these treasury names, first generally and then specifically. First, generally speaking, each of the Ten Practices, such as faith, contains infinite Dharma realms and produces endless fruits, therefore they are called treasuries. Secondly, specifically speaking, 1. In this stage, Bodhisattvas, in such dharmas as the Three Emptinesses (*San Kong*) and the Three Natures (*San Xing*), generate deep faith in accordance with the truth, and their minds are not timid when hearing inconceivable dharmas. --------------------------------------------------------------------------------