離垢地第二
Chapter 2: The Ground of Freedom from Defilement
一切菩薩眾， 聞說上地義，
其心皆清淨， 歡喜無有量。
各於所坐處， 踊住虛空中，
脫身上妙衣， 以散金剛藏。
咸皆稱讚言： 「善哉，金剛藏！
大智無所畏， 善說菩薩地。」
解脫月大士， 知眾心清淨，
欲聞第二地， 相貌之所說，
即請金剛藏： 「大智！願解說，
第二地相貌， 一切皆欲聞。」
All bodhisattvas, hearing these teachings on the higher ground, Their minds became pure, their joy boundless and profound. They rose from where they sat, ascending through the air, And cast their finest garments forth, as offerings to Vajragarbha there. All joined in praise, crying, "Well said, Vajragarbha! With fearless wisdom, you so perfectly reveal the Bodhisattva Grounds."
Then Liberation Moon, knowing their minds were clear, Arose to ask, wanting the Second Ground's design to hear: He then addressed Vajragarbha: "O Wise One, please declare, What marks define the Second Ground? For all assembled here are eager to beware."
爾時，金剛藏菩薩摩訶薩語解脫月菩薩言：「佛子！諸菩薩摩訶薩已具足初地、欲得第二地者，當生十心。何等為十？一、柔軟心，二、調和心，三、堪受心，四、善心，五、寂滅心，六、真心，七、不雜心，八、無貪悋心，九、快心，十、大心。若諸菩薩摩訶薩已具足初地、欲得二地者，先當生是十心。
At that time, the great being Vajragarbha said to the bodhisattva Liberation Moon, "Noble One! Those great bodhisattvas who have already perfected the first stage and wish to attain the second stage should first cultivate ten states of mind. What are these ten? The first is a mind of suppleness, the second a mind of harmony, the third a mind of receptivity, the fourth a mind of wholesomeness, the fifth a mind of tranquil calm, the sixth a mind of sincerity, the seventh a mind of undiluted purity, the eighth a mind free from greed and attachment, the ninth a mind of joyful ease, and the tenth a mind of vast magnanimity. If great bodhisattvas who have perfected the first stage wish to attain the second stage, they must first give rise to these ten states of mind."
「諸佛子！菩薩欲住是離垢地，從本已來離一切殺生、捨棄刀杖、無瞋恨心、有慚有愧。於一切眾生起慈悲心、常求樂事，尚不惡心惱於眾生，何況麁惡？離諸劫盜，資生之物常自滿足，不壞他財。若物屬他、他所受用、他所攝者，於是物中，一草、一葉不與不取，何況過者？離於邪婬，自足妻色，不求外欲、屬他女人；尚不生心，何況從事？離於妄語，常真語、實語、諦語、隨語，不作憎惡妄語；乃至夢中尚不妄語，何況故作妄語？離於兩舌，無破壞心，此聞不向彼說、彼聞不向此說，於鬪諍離散人中常好和合。離於惡口，所有言語麁䵃、苦惡、令他瞋惱，又以瞋慢令他怖畏、惱熱、不愛、不喜，自壞其身亦壞於他，如是等語皆悉捨離。所有言語甚可喜樂、美妙悅耳、能化人心、和柔具足、多人愛念、能令他人歡喜悅樂，常出如是之語。離於綺語，常自守護，所可言說應作、不作，常知時語、實語、利益語、順法語、籌量語、不為戲樂語，乃至戲笑尚不綺語，何況故作？不貪他物，若有屬他、他所貪著、他所攝用，不作是念：『我當取之。』離瞋害心、嫌恨心、迫熱心等，常於眾生求好事心、愛潤心、利益心、慈悲心。離於占相，習行正見，決定深信罪福因緣，離於諂曲，誠信三寶，生決定心。
"Children of the Buddha! A bodhisattva who wishes to abide in this Ground of Purity has, from the very beginning, completely abandoned all killing, set aside all weapons and clubs, harbors no anger or hatred, and possesses a sense of shame and a sense of moral dread. They cultivate a heart of loving-kindness and compassion toward all beings, always seeking what brings them joy. They would not even cause trouble for beings with a malicious thought, let alone with harsh actions. They abandon all forms of theft. The necessities of life are naturally sufficient for them, and they do not damage others' property. As for anything that belongs to another, is enjoyed by another, or is held by another—even a single blade of grass or a leaf is not taken without being given; how much the less anything more. They abandon sexual misconduct. They are content with their own spouse and do not seek sensual pleasures outside, let alone another's woman or man. They do not even give rise to such a thought, still less engage in the act. They abandon false speech. They always speak truthfully, genuinely, accurately, and in accordance with their words. They do not utter unpleasant lies; even in their dreams they do not lie, let alone intentionally. They abandon divisive speech. They have no intention to create discord. They do not repeat to one person what they heard from another to cause a rift. Among those who quarrel or are separated, they always love to bring about reconciliation. They abandon harsh speech. All speech that is rough, bitter, or evil, that makes others angry and distressed, or that through anger and arrogance frightens, agitates, displeases, or upsets others, harming both oneself and others—such speech they completely renounce. Instead, they always speak words that are pleasant, joyful, beautiful to the ear, capable of transforming people's minds, gentle and full of harmony, loved by many, and able to bring delight and happiness to others. They abandon frivolous speech. They always guard themselves in what they say. They speak only what should be said—or what should not be said—at the proper time. They speak truthfully, beneficially, in accord with the Dharma, and with careful consideration. They do not speak for amusement or play, and even in jest they do not engage in frivolous talk, let alone intentionally. They do not covet the possessions of others. Even when something belongs to another, is coveted by another, or is held and used by another, they do not think, 'I should take it.' They abandon thoughts of hatred, malice, resentment, and burning anger, and always cultivate toward beings a mind that seeks their good, a mind of loving moisture, a mind of benefit, and a mind of loving-kindness and compassion. They abandon divination and fortune-telling, and instead practice right views. With firm conviction, they believe in the causes and effects of merit and sin. Renouncing flattery and deceit, they are sincere and truthful in taking refuge in the Three Jewels, and they give rise to a mind of unwavering resolve.
「菩薩如是常護善道，作是思惟：『眾生墮諸惡道者皆由十不善道因緣。我今當自住十善法，亦當為人說諸善法、示正行處。何以故？若人自不行善，為他說法、令住善者，無有是處。』
A bodhisattva always safeguards the path of goodness, reflecting: 'Sentient beings fall into the lower realms of existence because of the ten unwholesome actions. Thus, I should personally abide by the ten wholesome actions and also teach these virtuous principles to others, showing them the right way to live. Why? If a person does not practice goodness themselves, it is impossible for them to guide others toward it.'
「又，是菩薩復深思惟：『行十不善道因緣故，則墮地獄、畜生、餓鬼；行十善道因緣故，則生人處，乃至有頂處生。』又，是十善道與智慧和合修行。心劣弱者，樂少功德、厭畏三界、大悲心薄，從他聞法至聲聞乘。復有人行是十善道，不從他聞、自然得知，不能具足大悲方便，而能深入眾因緣法至辟支佛乘。復有人行是十善道，清淨具足，其心廣大，無量無邊。於眾生中起大慈悲、有方便力，志願堅固——不捨一切眾生故、求佛大智慧故、清淨菩薩諸地故、能淨諸波羅蜜故——能入深廣大行。又，能清淨行是十善道乃至能得佛十力、四無所畏、四無礙智、大慈大悲、乃至具足一切種智、集諸佛法。是故，我等應行十善道，常求一切智慧。
「是菩薩復作是思惟：『此十不善道，上者、地獄因緣，中者、畜生因緣，下者、餓鬼因緣。於中，殺生之罪能令眾生墮於地獄、畜生、餓鬼，若生人中得二種果報：一者、短命，二者、多病。劫盜之罪亦令眾生墮於地獄、畜生、餓鬼道，若生人中得二種果報：一者、貧窮，二者、共財不得自在。邪婬之罪亦令眾生墮於地獄、畜生、餓鬼道，若生人中得二種果報：一者、婦不貞良，二者、得不隨意眷屬。妄語之罪，亦令眾生墮三惡道，若生人中得二種果報：一者、多被誹謗，二者、恒為多人所誑。兩舌之罪亦令眾生墮三惡道，若生人中得二種果報：一者、得弊惡眷屬，二者、得不和眷屬。惡口之罪亦令眾生墮三惡道，若生人中得二種果報：一者、常聞惡音，二者、所可言說恒有諍訟。綺語之罪亦令眾生墮三惡道，若生人中得二種果報：一者、所有言語人不信受，二者、有所言說不能分了。貪欲之罪亦令眾生墮三惡道，若生人中得二種果報：一者、多欲，二者、無有厭足。瞋惱之罪亦令眾生墮三惡道，若生人中得二種果報：一者、常為他人求其長短，二者、常為他所惱害。邪見之罪亦令眾生墮三惡道，若生人中得二種果報：一者、常生邪見之家，二者、其心諂曲。』諸佛子！如是，十不善道皆是眾苦大聚因緣。
The bodhisattva further reflected: "These ten unwholesome actions lead to rebirth in the three lower realms—the most severe resulting in hell, the moderate in the animal realm, and the mildest in the hungry ghost realm. Among them, the karma of killing causes beings to fall into hell, the animal realm, or the hungry ghost realm. If they are reborn as humans, they experience two kinds of consequences: first, a short lifespan, and second, many illnesses.
"The karma of stealing also causes beings to fall into the three lower realms. If reborn as humans, they experience two consequences: first, poverty, and second, having to share their possessions without control.
"The karma of sexual misconduct also causes beings to fall into the three lower realms. If reborn as humans, they experience two consequences: first, having an unfaithful partner, and second, having unwanted companions.
"The karma of lying also causes beings to fall into the three lower realms. If reborn as humans, they experience two consequences: first, being frequently slandered, and second, being constantly deceived by others.
"The karma of divisive speech also causes beings to fall into the three lower realms. If reborn as humans, they experience two consequences: first, having troublesome family or associates, and second, having discord in their relationships.
"The karma of harsh speech also causes beings to fall into the three lower realms. If reborn as humans, they experience two consequences: first, constantly hearing unpleasant sounds, and second, their words always leading to arguments.
"The karma of idle chatter also causes beings to fall into the three lower realms. If reborn as humans, they experience two consequences: first, their words are not trusted by others, and second, their speech is unclear and confusing.
"The karma of greed also causes beings to fall into the three lower realms. If reborn as humans, they experience two consequences: first, excessive desire, and second, never feeling satisfied.
"The karma of anger also causes beings to fall into the three lower realms. If reborn as humans, they experience two consequences: first, people constantly finding fault with them, and second, being frequently harassed and harmed by others.
"The karma of wrong views also causes beings to fall into the three lower realms. If reborn as humans, they experience two consequences: first, being born into a family of wrong views, and second, having a dishonest and crooked mind."
"Children of the Buddha! Thus, these ten unwholesome actions are the source of all suffering and the cause of great misery."
「菩薩復作是念：『我等何故不遠離是十不善道、行十善道、亦令他人行此善道？』如是念已，即離十不善道、安住十善道，亦令他人發心住於善道。
「是菩薩爾時於一切眾生中生安隱心、樂心、慈心、悲心、憐愍心、利益心、守護心、師心、大師心、我所有心，作是念：『是諸眾生墮於邪見、隨逐邪心、行邪險道，甚可憐愍，我等應令是眾生住正見道、如實法中。是諸眾生常共瞋恨鬪諍、分別彼我，我等應令是眾生住無上大慈中。是諸眾生無有厭足、常貪他人財物、恒以邪命自活，我等應令是眾生住於清淨身、口、意業。是諸眾生隨逐貪欲、瞋恚、愚癡因緣，常為種種煩惱大火之所燒然，不求得出方便。我等應令是眾生滅諸煩惱大火，安置清涼之處。是諸眾生常為無明黑闇所覆，入大黑闇遠離智慧光明、入於生死大險道中，隨逐種種邪見。我等應令是眾生使得無礙清淨慧眼，以是眼故，知一切法如實相，得不隨他教一切如實無障礙智。是諸眾生墮在生死險道中，將墮地獄、畜生、餓鬼深坑、入惡邪見網中、為種種愚癡叢林所覆、隨逐虛妄邪道逕路、常為愚癡之所盲冥、遠離有智導師、非是出道謂為出要，墮惡魔道、隨順魔意、遠離佛意。我等應令是眾生度於生死險道、艱難安處，令住一切智人無畏大城，無諸衰惱。是諸眾生為諸煩惱暴水所沒，常為欲流、有流、見流、無明流所漂；常隨生死相續不絕，入大愛河，為諸煩惱勢力所食，不能得求出要之道；常為欲覺、瞋覺、惱覺惡虫所害；又為身見水虫羅剎所執，入於五欲深流洄澓諸難之中；為喜愛淤泥之所染污、我慢陸地之所燋枯，無所歸趣；於十二入怨賊聚落不能得出，不遇導師、能正度者。我等應於是眾生生大慈悲，以大善根力而拔濟之，得安隱處，離諸驚怖隱沒，住一切智慧寶洲。是諸眾生深心貪著，多有憂、悲、苦惱患難，憎愛所縛、欲械所繫，入於三界無明稠林。我等應令是眾生遠離一切三界所著，令住離相無礙涅槃。是諸眾生深著我、我所，於五陰樔窟不能自出、常隨四倒、依六入空聚、為四大毒蛇之所侵害、為諸煩惱眾賊所殺。受此無量諸苦惱者，我等應令是眾生離一切貪著、令住空無我智道，所謂涅槃，斷一切障礙。是諸眾生其心狹劣，樂於小法，遠離無上一切智慧。以是貪著小乘心故，不求無底大乘出法。我等應令是眾生住廣大心無量無邊諸佛法中，所謂無上大乘。』
「諸佛子！是菩薩如是隨順持戒力，善能廣生大慈悲心。
"Children of the Buddha! In this way, this bodhisattva naturally follows the power of upholding ethical discipline, and is thus able to abundantly cultivate a heart of great compassion."
「是菩薩住離垢地，得見數百佛、數千萬億那由他諸佛；見諸佛已，以衣被、飲食、臥具、醫藥、資生之物供養諸佛，於諸佛所生恭敬心，復受十善道；受已，乃至得阿耨多羅三藐三菩提，終不中失。是菩薩若干多百、多千、乃至多百千萬億劫，遠離慳、貪、破戒垢故，淨修布施、持戒。
「諸佛子！譬如成鍊真金在礬石中，諸一切垢盡，轉復明淨；菩薩亦如是，住是離垢菩薩地中，多百、多千、乃至無量百千萬劫離慳、貪、破戒垢故，淨修布施、持戒。
「菩薩爾時於四攝法中，愛語偏多；十波羅蜜中，戒波羅蜜偏勝——餘波羅蜜非不修集，但隨地增長。
「諸佛子！是名菩薩摩訶薩第二離垢地。
「菩薩住是地中，多作轉輪聖王，為大法王，廣得法力、七寶成就，有力自在，能除一切眾生慳、貪、破戒之垢，以善方便令眾生住於十善道中，為大布施而不窮盡。所作善業——若布施、若愛語、若利益、若同事——皆不離念佛、不離念法、不離念諸菩薩摩訶薩伴、不離念諸菩薩所行道、不離念諸波羅蜜、不離念十地，不離念諸力、無畏、不共法，乃至不離念具足一切種智。常生是心：『我當於一切眾生之中為首、為勝、為大、為妙、為上、為無上、為導、為將、為師、為尊，乃至於一切眾生中為依止者。』
「諸佛子！是菩薩摩訶薩若欲捨家勤行精進，須臾之間於佛法中便能捨家、妻子、五欲。得出家已，勤行精進，須臾之間得千三昧、得見千佛、知千佛神力、能動千佛世界、能飛過千佛世界、能照千佛世界、能教化千世界眾生、能住壽千劫、能知過去未來世各千劫事、能善入千法門、能變身為千，於一一身能示千菩薩以為眷屬——若以願力，自在示現過於此數，若干百千萬億那由他不可計知。」
爾時，金剛藏菩薩摩訶薩欲重明此義而說偈言：
「菩薩柔軟心、 調和、堪受心、
善心、寂滅心、 真心、不雜心、
無有貪悋心、 快心與大心，
得是十心已， 入於第二地。
菩薩住是地， 成就諸功德，
常離於殺生、 不惱於一切、
常離於劫盜、 不生邪婬心、
實語不兩舌、 不惡口、綺語、
他人所有物， 不生於貪心、
不惱於眾生、 直心行正見、
無有憍慢心、 亦無諂曲心，
柔軟不放逸， 護持諸佛教。
『所有劇苦惱， 地獄與畜生、
餓鬼熾然身， 皆從惡心有。
我今已永離， 如是諸惡事，
行於真實理， 寂滅之善法。
從人至有頂， 所有受樂處、
禪樂、三乘樂， 皆從十善生。』
如是思惟已， 心常不放逸，
身自持淨戒， 亦教人令持。
遍觀諸眾生， 種種受苦惱，
如是愍念已， 轉生深悲心。
『凡夫甚可愍， 墮在諸邪見、
心多懷瞋恨、 常好起諍訟、
常樂於五欲、 貪求無有厭、
起三毒因緣， 我應度此等；
深覆愚癡闇、 墜生死險道、
入大邪見網、 墜於世籠檻、
常為諸魔賊、 煩惱之所壞，
此等甚可愍， 我應度脫之。
沒深煩惱水、 四流所漂漫、
具受於三界， 百種諸苦毒、
住五陰深樔、 生我我所心，
我為度此苦， 當勤修行道。』
捨無上佛慧， 生於下劣心，
令住佛大智， 發無量精進。
菩薩住此地， 集無量功德，
得值遇諸佛， 承事而供養。
以是因緣故， 善根轉明淨，
猶如好真金， 鍊之以礬石。
佛子住此地， 常作轉輪王，
令諸眾生等， 住於十善道。
從初發心來， 所修集諸福，
願以救世間， 令得佛十力。
若欲捨王位， 出家行學道，
勤心行精進， 得入千三昧、
得見數千佛， 供養聽受法。
菩薩住此地， 能示如是事，
若以其願力， 示諸神通事，
度脫於眾生， 過此數無量。
常為諸世間， 勤求好事者，
具足解說此， 第二地已竟。」
十住經卷第一