Ten Kinds of Conduct, Ten Kinds of Abiding
Ten kinds of conduct move from hearing and teaching the dharma to entering the meditative absorptions of form and formlessness only to swiftly return from them, closing on nirvāṇa itself defined not as an escape from birth and death but as never once cutting off their continuity. Ten kinds of abiding follow, moving from the forest hermitage's quiet contentment to the site of awakening's own completeness.
Nirvāṇa Without Leaving Birth and Death
The ninth kind of conduct redefines nirvāṇa itself: rather than an exit from the cycle of birth and death, it is described here as never once cutting off that cycle's own continuity — a definition consistent with the fifth entry, where entering the absorptions of form and formlessness is valued precisely for the swift return that follows.
佛子！菩薩摩訶薩有十種行。何等為十？所謂：聞法行，愛樂於法故；說法行，利益眾生故；離貪、恚，癡怖畏行，調伏自心故；欲界行，教化欲界眾生故；色、無色界三昧行，令速轉還故；趣向法義行，速得智慧故；一切生處行，自在教化眾生故；一切佛剎行，禮拜供養諸佛故；涅槃行，不斷生死相續故；成滿一切佛法行，不捨菩薩法行故。是為十。若諸菩薩安住此法，則得如來無來無去行。
"Son of the Buddha! A bodhisattva-mahāsattva has ten kinds of conduct. What are these ten? Namely: the conduct of hearing the dharma, because they delight in the dharma; the conduct of teaching the dharma, because it benefits sentient beings; the conduct free of greed, hatred, delusion, and fear, because it tames their own mind; the conduct of the realm of desire, because it teaches sentient beings of the realm of desire; the samādhi conduct of the realm of form and the formless realm, because it causes swift return from them; the conduct of heading toward the meaning of the dharma, because it swiftly attains wisdom; the conduct of every place of birth, because it teaches sentient beings with sovereign freedom; the conduct of every buddha-land, because it bows and makes offerings to every buddha; the conduct of nirvāṇa, because it never cuts off the continuity of birth and death; and the conduct of fulfilling every buddha-dharma, because it never abandons any bodhisattva dharma-conduct. These are the ten. If bodhisattvas abide within this dharma, they attain the tathāgata's own conduct of neither coming nor going.
「佛子！菩薩摩訶薩有十種住。何等為十？所謂：菩提心住，曾不忘失故；波羅蜜住，不厭助道故；說法住，增長智慧故；阿蘭若住，證大禪定故；隨順一切智頭陀知足四聖種住，少欲少事故；深信住，荷負正法故；親近如來住，學佛威儀故；出生神通住，圓滿大智故；得忍住，滿足授記故；道場住，具足力、無畏、一切佛法故。是為十。若諸菩薩安住此法，則得一切智無上住。
Son of the Buddha! A bodhisattva-mahāsattva has ten kinds of abiding. What are these ten? Namely: abiding in the mind of awakening, because it is never once forgotten; abiding in the pāramitās, because it never grows weary of the supporting path; abiding in teaching the dharma, because it causes wisdom to grow; abiding in the forest hermitage, because it realizes great meditative absorption; abiding in the four noble lineages of austere practice and contentment, according with all-knowing wisdom, because it has few desires and little to occupy it; abiding in profound faith, because it carries the burden of the true dharma; abiding in closeness to the tathāgata, because it learns the buddha's own bearing; abiding in bringing forth spiritual penetration, because it fully perfects great wisdom; abiding in attaining acceptance, because it fulfills the prediction of awakening; and abiding at the site of awakening, because it is complete in every power, fearlessness, and buddha-dharma. These are the ten. If bodhisattvas abide within this dharma, they attain the unsurpassed abiding of all-knowing wisdom.
涅槃行，不斷生死相續故 — the conduct of nirvāṇa, because it never cuts off the continuity of birth and death. This entry gives nirvāṇa a definition that runs against the ordinary sense of the term as cessation or escape; here, the very thing that qualifies as nirvāṇa-conduct is precisely never interrupting the continuous cycle it might otherwise be expected to end.
Part 764 Complete
This continues chapter thirty-eight, 離世間品, in fascicle fifty-seven. Part 765 opens ten kinds of sitting, beginning with the seat of a wheel-turning king from which the ten wholesome paths of action are established.