English
English version The stage before the Outer Ordinary (前外凡之位): Practitioners of the Three Vehicles (Sānyāna, referring to Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) abandon their original practices and take up different ones, turning their minds towards the Mahāyāna and arousing the Ten Minds: 1. Mind of Faith (信心): Believing that the Buddha abides in the Mahāyāna, returning to the non-dual Dharma, and having no doubt about it. 2. Mind of Mindfulness (念心): Being mindful of the Six Recollections (Buddha, Dharma, Sangha, Morality, Generosity, Devas) and not forgetting them. 3. Mind of Diligence (精进心): Acting according to what is recollected, diligently cultivating right contemplation. 4. Mind of Wisdom (慧心): Reflecting on the two kinds of no-self (人无我 and 法无我, the no-self of persons and the no-self of phenomena). 5. Mind of Non-Attachment (无定心): Understanding emptiness, abiding in tranquility, and ceasing mental activity. 6. Mind of Non-Regression (不退心): Rightly contemplating the fusion of emptiness and existence, the mind does not regress. 7. Mind of Dedication (回向心): Being skilled in understanding the principle of equality, dedicating merit to all sentient beings. 8. Mind of Dharma Protection (护法心): Having a firm understanding of the Dharma, upholding it without destruction. 9. Mind of Precepts (戒心): Being skilled in guarding the three karmas of body, speech, and mind, maintaining purity through fasting and precepts. 10. Mind of Vow (愿心): Using the goodness of the three karmas to correctly seek Bodhi, therefore it is called the Mind of Vow. The Ten Dwellings of Bodhisattvas of the Stage of Habitual Nature (习种性有十住菩萨): This is the initial stage of the Three Sages (十住, 十行, 十回向, Ten Dwellings, Ten Practices, Ten Dedications) in the lower grade of the Inner Ordinary. 1. Dwelling of Arousing the Mind (发心住): Initially arousing the unsurpassed Bodhicitta from the realm of ordinary beings, experiencing serving many sages, widely hearing the Dharma, increasing wisdom, and beginning to enter the realm of emptiness, dwelling in the position of self-nature. This dwelling is attained by arousing the Bodhicitta. 2. Dwelling of Ground Preparation (治地住): Further arousing superior understanding, purifying and governing the eighty-four thousand Dharma gates, separating from all defilements, making the mind ground clear and manifest. 3. Dwelling of Practice (修行住): Being skilled in observing the antidotes to all dharmas, the light of wisdom shines even brighter, understanding the mind entering into realms, cultivating various causes of enlightenment, therefore it is called the Dwelling of Practice. 4. Dwelling of Noble Birth (生贵住): Understanding is supreme, returning to be born in the principle of Suchness-Dharmadhatu, tranquil and pure. 5. Dwelling of Complete Expediency (方便具足住): Entering into emptiness and existence, merit and wisdom mutually assist each other, good deeds are unimpeded, all understandings are universally complete, therefore it is called the Dwelling of Complete Expediency. 6. Dwelling of Right Mind (正心住): Attaining the true understanding of Prajna, settling the mind in right principle. 7. Dwelling of Non-Regression (不退住): Emptiness and existence are non-dual, attaining a firm and true understanding, therefore it is called the Dwelling of Non-Regression. 8. Dwelling of Pure Youth (童真住): Since arousing the mind, staying away from the two extremes, not giving rise to afflictions, nurturing true understanding, being in accord with the principle of non-birth, attaining a portion of the Buddha-Dharma, therefore it is called the Dwelling of Pure Youth. 9. Dwelling of Dharma Prince (法王子住): Since being born from the Dharma, attaining a portion of the Buddha-Dharma, therefore being able to govern the true sect, enabling Bodhi to be established, it is called the Dwelling of Dharma Prince. 10. Dwelling of Consecration (灌顶住): Observing and understanding the meaning of the true sect, the light of wisdom shines even more purely, understanding is complete and supreme, therefore it is called the Dwelling of Consecration. --------------------------------------------------------------------------------
Chinese
性种性有十行菩萨 此是三贤位之中品。一欢喜行。前观解既满。今如解而得自行化人。离于邪倒庆子除得之利故。曰欢喜行。二饶益行。自利行既转深。利他行弥广故。曰饶益行。三无嗔恨行。既善利他。慈悲喜舍。怨亲平等。憎爱无二故。曰无嗔恨行。四无尽行。以无厌心度人不倦。利行增进无休无息故。曰无尽行。五离痴乱行。虽行有为以度众生。而无我人之相。为不无昭所惑。心心不离。念佛三昧故。曰断痴乱行。六善现行。心常在空而现行慈悲化物同己故。曰善现行。七无著行。心空不住于无行有不染相。静乱俱游无滞无碍故。曰无著行。八尊重行。当行于有无而有无所动不正以等行诸法一切皆如无可种弃重法心成故。曰尊重行。九善法行。既自善行于法。而以此法授人。动成物轨故。曰善法行。十真实行。于真谛自利行成行。于俗谛利他行。真不弃于俗不乖。于其伪曰真。非虚称实。故曰真实行。 道种性有十回向 亦名解行地。三贤位之内凡之上品。一救护一切众生相回向。菩萨摄无为众生不合住空。摄有为众生不令着俗。皆回邪倒而向正道故。救护一切众生离众生相回向。二者不坏回向。有则有为所不碍。回无为而向有为。则无为所不俱。有无俱通。则行成莫毁故。曰不坏回向。三等一 现代汉语译本 性种性有十行菩萨（Bodhisattva，菩萨）：这是三贤位（Three Worthies）之中的中品。一、欢喜行：之前的观解已经圆满，现在如理解的那样去实行自利和化度他人，远离邪见和颠倒，庆幸消除罪过获得利益，所以称为欢喜行。二、饶益行：自利的行为已经逐渐深入，利他的行为更加广泛，所以称为饶益行。三、无嗔恨行：既然能够很好地利益他人，以慈悲喜舍之心对待一切众生，怨亲平等，没有憎爱之分，所以称为无嗔恨行。四、无尽行：以没有厌倦的心去度化众生，利益众生的行为不断增进，没有停止和休息，所以称为无尽行。五、离痴乱行：虽然实行有为法来度化众生，但没有我相和人相，不被虚妄的现象所迷惑，念念不离念佛三昧（Samadhi，三昧），所以称为断痴乱行。六、善现行：心中常在空性之中，却显现慈悲来化度众生，使他们与自己相同，所以称为善现行。七、无著行：心空无住，不执著于无为，实行有为而不染著于现象，在寂静和喧闹中都能自在游走，没有滞碍和阻碍，所以称为无著行。八、尊重行：应当在有为和无为之间行走，但有为和无为都不能动摇他，不偏颇，以平等之心对待诸法，一切都如实不虚，没有什么可以舍弃，尊重佛法之心成就，所以称为尊重行。九、善法行：既能自己很好地修行佛法，又能将此佛法传授给他人，一举一动都能成为众生的榜样，所以称为善法行。十、真实行：在真谛（Ultimate Truth）中成就自利的行为，在俗谛（Conventional Truth）中成就利他的行为，真谛不舍弃俗谛，俗谛不违背真谛，在虚伪中显现真实，不是虚假的称谓，而是真实的实践，所以称为真实行。 道种性有十回向（Dedication）：也称为解行地，是三贤位之内的凡夫之上的品位。一、救护一切众生离众生相回向：菩萨摄受无为的众生，不让他们只停留在空性之中；摄受有为的众生，不让他们执著于世俗。都使他们回转邪见和颠倒，而趋向正道，所以称为救护一切众生离众生相回向。二、不坏回向：有为法不被无为法所障碍，回转无为而趋向有为，那么无为法就不会与之俱全。有为和无为都能通达，那么修行就能成就而不被破坏，所以称为不坏回向。三、等一
English
English version The Ten Practices of Bodhisattvas (Bodhisattva): This is the middle rank of the Three Worthies. 1. Joyful Practice: The previous contemplation and understanding are complete. Now, one practices self-benefit and transforms others according to that understanding, departing from wrong views and inversions, rejoicing in eliminating transgressions and obtaining benefits. Therefore, it is called Joyful Practice. 2. Benefiting Practice: The practice of self-benefit has deepened, and the practice of benefiting others has become more extensive. Therefore, it is called Benefiting Practice. 3. Practice of Non-Anger: Since one can benefit others well, treating all beings with loving-kindness, compassion, joy, and equanimity, regarding enemies and loved ones equally, without hatred or affection, it is called Practice of Non-Anger. 4. Endless Practice: With a tireless mind, one tirelessly transforms beings, and the practice of benefiting others continuously increases without ceasing. Therefore, it is called Endless Practice. 5. Practice of Abandoning Delusion and Confusion: Although practicing conditioned dharmas to transform beings, one is without the appearance of self or others, not deluded by false phenomena, with every thought inseparable from the Samadhi (Samadhi) of Buddha-Recollection. Therefore, it is called Practice of Abandoning Delusion and Confusion. 6. Practice of Skillful Manifestation: The mind is constantly in emptiness, yet manifests compassion to transform beings, making them the same as oneself. Therefore, it is called Practice of Skillful Manifestation. 7. Practice of Non-Attachment: The mind is empty and without dwelling, not attached to non-action, practicing action without being tainted by phenomena, freely roaming in stillness and chaos, without stagnation or obstruction. Therefore, it is called Practice of Non-Attachment. 8. Practice of Respect: One should walk between action and non-action, but neither action nor non-action can shake one. Without bias, one treats all dharmas with equanimity, everything is real and not false, nothing can be discarded, and the mind of respecting the Dharma is accomplished. Therefore, it is called Practice of Respect. 9. Practice of Good Dharma: One can not only practice the Dharma well oneself but also transmit this Dharma to others, with every action becoming a model for beings. Therefore, it is called Practice of Good Dharma. 10. Practice of Truthfulness: In Ultimate Truth (Ultimate Truth), one accomplishes the practice of self-benefit; in Conventional Truth (Conventional Truth), one accomplishes the practice of benefiting others. Ultimate Truth does not abandon Conventional Truth, and Conventional Truth does not violate Ultimate Truth. In falsehood, one manifests truth, not a false claim but a real practice. Therefore, it is called Practice of Truthfulness. The Ten Dedications of the Nature of the Path: Also known as the Ground of Understanding and Practice, it is the highest rank among ordinary beings within the Three Worthies. 1. Dedication of Saving and Protecting All Beings, Apart from the Appearance of Beings: Bodhisattvas gather in unconditioned beings, not letting them dwell only in emptiness; they gather in conditioned beings, not letting them be attached to the mundane. They all turn away from wrong views and inversions and move towards the right path. Therefore, it is called Dedication of Saving and Protecting All Beings, Apart from the Appearance of Beings. 2. Indestructible Dedication: Conditioned dharmas are not obstructed by unconditioned dharmas. Turning away from the unconditioned and moving towards the conditioned, then the unconditioned will not be complete with it. When both conditioned and unconditioned are understood, then practice can be accomplished and not destroyed. Therefore, it is called Indestructible Dedication. 3. Equal One --------------------------------------------------------------------------------
Chinese
切佛回向。若行有为平等圆通。则与三世诸佛同行菩提故。曰等一切佛回向。四至一切处回向。若能通行一切诸法实际之处故。曰至一切处回向。五无尽功德藏回向。既至一切诸法实际故。能依实而成行。蕴积集众善利润无穷故。曰无尽功德藏回向。六顺平等善根回向。即以无尽平等之善出生增益故。随顺平等善根回向。七随顺等观一切善生众弥广故。能平等津道法界众生故。曰随顺等观一切众生回向。八如相回向。一切众生皆如也。一切法亦如也。夫如者不二不异。如此道相无不融故。曰如相回向。九无著无缚解脱回向。众生即如本来无缚也。如如即众生。则如无可着也。此道妙通。则无所羁碍故。曰无缚无著解回向。十法界无碍回向。既达一切诸法皆是真如实相故。其缚通非可限极故。目法界无碍回向。自此已前三十心是地前三贤之位。用三品伏忍除伏我相。相心不起。行善调顺。得名为贤。既未永断我相故。名内凡夫。若作无相观行犹有相关故。在世间之位。 圣种性有十地菩萨 自此已后是出间圣人之位。初欢喜地。始出凡境初登圣境。庆心内融悦情外发。故地持论云。初证圣处多生欢喜。故名欢喜地。用闻思修慧为加行智。断凡夫我性无明。证遍满功德檀波罗蜜增上。二离垢地。妙修中道芸除法垢故 现代汉语译本：切佛回向。如果实行有为的平等圆通，那么就与过去、现在、未来三世诸佛一同行于菩提道，所以称为‘等一切佛回向’。四、至一切处回向。如果能够通达一切诸法实际之处，所以称为‘至一切处回向’。五、无尽功德藏回向。既然到达一切诸法实际，就能依据实相而成行，蕴积聚集众多善利，无穷无尽，所以称为‘无尽功德藏回向’。六、随顺平等善根回向。就是以无尽平等的善，出生增益，所以称为随顺平等善根回向。七、随顺等观一切众生回向。因为随顺平等地观察一切众生，使众生更加广大，能够平等地以津梁之道普度法界众生，所以称为‘随顺等观一切众生回向’。八、如相回向。一切众生皆是‘如’，一切法也是‘如’。所谓‘如’，就是不二不异，如此道相没有不融合的，所以称为‘如相回向’。九、无著无缚解脱回向。众生本来就是‘如’，本来就没有束缚。‘如如’就是众生，那么‘如’就没有什么可以执著的。此道微妙通达，就没有什么可以羁绊阻碍的，所以称为‘无缚无著解回向’。十、法界无碍回向。既然通达一切诸法都是真如实相，那么其束缚与通达都不是可以限制的，所以称为法界无碍回向。从此以前的三十心，是地上菩萨之前的‘三贤’之位，用三品伏忍来去除降伏我相，使相心不起，行为善良调顺，因此得名为‘贤’。既然还没有永远断除我相，所以称为内凡夫。如果作无相观行，仍然有相关联，所以在世间之位。 圣种性有十地菩萨。从此以后是出世间圣人的位置。初欢喜地，开始脱离凡夫境界，初次登上圣人境界，庆幸之心在内心融合，喜悦之情向外散发，所以《地持论》说：‘初证圣处多生欢喜，故名欢喜地。’用闻、思、修的智慧作为加行智，断除凡夫的我性无明，证得遍满功德的檀波罗蜜（Dān bō luó mì，布施度）增上。二、离垢地，巧妙地修习中道，去除法垢，所以称为离垢地。