English
English version After washing and rinsing the mouth, incense is burned. The bark of the paper mulberry tree is peeled, and soaked in agarwood-infused water. Maintaining cleanliness, paper is made. It takes a whole year to complete (a clean room is built separately for the papermakers, and another new room is built for the sutra scribes). A clean foundation is built separately, and a new room is constructed. Even the pillars, beams, rafters, and tiles are washed with fragrant water. Every matter is extremely meticulous and clean. In the hall, a square cypress tooth-seat is set up separately, decorated with cloth, incense, and flowers, with a jeweled canopy hanging above, and various exquisite pendants hanging down, interspersed with tassels. Sandalwood and purple agarwood are used to make the sutra table, and also serve as penholders. The scribe observes a daily fast, bathes three times with fragrant water, wears a magnificent hat and clean clothes, appearing like a celestial being. When entering the sutra room, incense is burned along the road, and chanting leads the way. Yuan also wears meticulous and clean clothes, holding a censer respectfully guiding, scattering flowers as offerings, and then begins to write. Yuan kneels, concentrates his mind, and focuses his attention. After writing only a few lines, each character emits light, illuminating the entire courtyard, which everyone sees, and all feel sorrow and emotion. After a long time, the light disappears. Then a divine being holding a halberd appears, guarding and protecting. Yuan and the scribe both see it, but others do not. Then a blue-clad Brahma child, from who knows where, arrives holding celestial flowers, suddenly offering them. The spiritual responses appear one after another. After two years, the writing is completed. It is placed in a fragrant wooden box, placed in a jeweled tent, and placed in that clean hall. Each time, they respectfully prostrate and worship. Later, because it was to be recited, the box was opened, emitting strange light. As for the meticulousness and cleanliness, the reverence is extreme, surpassing all people of the past and present. This sutra has been passed down from generation to generation, and now it is in its fifth generation. Those who recite it with purity will also have spiritual responses manifest. This sutra is now with the virtuous head Dharma master in Xitaiyuan, who protects and makes offerings to it. Bodhisattva Imparts a Sutra During the Yonglong era of the Tang Dynasty, Zhong Guo Shenliang (a personal name), was a person from Chang'an County, Yongzhou. His conduct was as pure as Brahma conduct, and he suddenly died of a sudden illness. The devas led him to the Tushita Heaven Palace, where he respectfully paid homage to Maitreya (the future Buddha). A Bodhisattva said to Shenliang, 'Why do you not uphold the *Avatamsaka Sutra* (Flower Garland Sutra)?' Shenliang replied, 'Because there is no one to explain it.' The Bodhisattva said, 'There is someone currently explaining it, why do you say there is not?' Shenliang later awoke and recounted the matter in detail to Dharma Master Bo Chen. Therefore, one can understand in detail the deeds of Dharma Master Xianshou in propagating the turning of the Dharma wheel, which can almost be compared to the deeds of a sage (The above three items are found in the *Hui Xuan Ji*). -------------------------------------------------------------------------------- 记)。 十地品离垢地菩萨章
Chinese
尔时金刚藏菩萨。告解脱月菩萨言。佛子。菩萨摩诃萨已修初地。欲入第二地。当起十种深心。何等为十。所谓正直心。柔软心。堪能心。调伏心。寂静心。纯善心。不杂心。无顾恋心。广心。大心。菩萨以此十心得入第二离垢地。佛子。菩萨住离垢地。性自远离一切杀生。不畜刀杖。不怀怨恨。有惭有愧。仁恕具足。于一切众生有命之者。常生利益慈念之心。是菩萨尚不恶心恼诸众生。何况于他起众生想。故以重意而行杀害。性不偷盗。菩萨于自资财常知止足。于他慈恕不欲侵损。若物属他。起他物想。终不于此而生盗心。乃至草叶不与不取。何况其余资生之具。性不邪淫。菩萨于自妻知足。不求他妻。于他妻妾。他所护女亲族媒定。及为法所护。尚不生于贪染之心。何况从事。况于非道。性不妄语。菩萨常作实语。真语。时语。乃至梦中亦不忍作覆藏之语。无心欲作。何况故犯。性不两舌。菩萨于诸众生无离间心。无恼害心。不将此语为破彼故而向彼说。不将彼语为破此故而向此说。未破者不令破。已破者不增长。不喜离间。不乐离间。不作离间语。不说离间语。若实若不实。性不恶口。所谓毒害语。粗犷语。苦他语。令他瞋恨语。现前语。不现前语。鄙恶语。庸贱语 现代汉语译本： 十地品 离垢地菩萨章 这时，金刚藏菩萨（Vajragarbha Bodhisattva，象征坚固智慧的菩萨）告诉解脱月菩萨（Mokshamati Bodhisattva，象征从烦恼中解脱的菩萨）说：‘佛子，菩萨摩诃萨（Bodhisattva-Mahāsattva，伟大的菩萨）已经修习了初地（Prathamā Bhūmi，欢喜地），想要进入第二地（Vimalā Bhūmi，离垢地），应当生起十种深刻的心。是哪十种呢？就是正直心、柔软心、堪能心、调伏心、寂静心、纯善心、不杂心、无顾恋心、广心、大心。菩萨凭借这十种心得以进入第二离垢地。’ ‘佛子，菩萨安住于离垢地，其本性自然远离一切杀生行为，不持有刀杖，不怀有怨恨，具有惭愧之心，仁慈宽恕，对于一切有生命的众生，常常生起利益和慈悲的念头。这样的菩萨尚且不会以恶心恼害众生，更何况会生起众生之想，而以沉重的心意去进行杀害呢？其本性不偷盗。菩萨对于自己的资财常常知足，对于他人慈悲宽恕，不想要侵占损害。如果某物属于他人，就认为是属于他人的物品，终究不会因此而生起盗窃之心，乃至一草一叶，不给予就不会拿取，更何况是其他的资生之具呢？其本性不邪淫。菩萨对于自己的妻子感到满足，不追求他人的妻子。对于他人的妻妾，他人所保护的女子，亲族已经订婚的，以及为佛法所守护的，尚且不会生起贪恋染着之心，更何况是从事邪淫的行为，更何况是于非法的性行为呢？其本性不妄语。菩萨常常说真实的话、真诚的话、及时的话，乃至在梦中也不忍心说虚假隐瞒的话，没有想要说谎的心，更何况是故意犯戒呢？其本性不两舌。菩萨对于一切众生没有离间之心，没有恼害之心，不会为了破坏彼此的关系而将此话向彼方说，也不会为了破坏彼此的关系而将彼方的话向此方说。未被破坏的关系不会使其破坏，已经被破坏的关系不会使其增长，不喜好离间，不乐于离间，不做离间语，不说离间语，无论是真实的还是不真实的。其本性不恶口，也就是指那些恶毒伤人的话、粗暴野蛮的话、使他人痛苦的话、使他人嗔恨的话、当面说的话、背后说的话、卑鄙恶劣的话、庸俗下贱的话。’
English
English version: Chapter on the Bodhisattva of the Stainless Ground in the Ten Grounds Section At that time, Vajragarbha Bodhisattva (Vajragarbha Bodhisattva, symbolizing solid wisdom) said to Mokshamati Bodhisattva (Mokshamati Bodhisattva, symbolizing liberation from afflictions): 'Son of Buddha, a Bodhisattva-Mahāsattva (Bodhisattva-Mahāsattva, a great Bodhisattva) who has cultivated the first ground (Prathamā Bhūmi, the Ground of Joy) and wishes to enter the second ground (Vimalā Bhūmi, the Stainless Ground) should generate ten kinds of profound minds. What are the ten? They are: an upright mind, a gentle mind, a capable mind, a tamed mind, a tranquil mind, a purely virtuous mind, an unmixed mind, a mind without attachment, a vast mind, and a great mind. A Bodhisattva enters the second Stainless Ground with these ten minds.' 'Son of Buddha, a Bodhisattva abiding in the Stainless Ground naturally refrains from all killing, does not possess knives or weapons, does not harbor resentment, has a sense of shame and remorse, is full of kindness and forgiveness, and constantly generates thoughts of benefit and compassion for all living beings with life. Such a Bodhisattva would not even harm beings with an evil mind, let alone conceive of beings and intentionally commit killing with a heavy heart. Their nature is non-stealing. A Bodhisattva is always content with their own possessions and is compassionate and forgiving towards others, not wanting to infringe or harm them. If something belongs to another, they regard it as belonging to that person and never generate a thought of stealing it, not even a blade of grass will they take without being given, let alone other means of livelihood. Their nature is non-sexual misconduct. A Bodhisattva is content with their own spouse and does not seek another's spouse. Towards another's wives and concubines, women protected by others, women betrothed by relatives, and those protected by the Dharma, they do not even generate a mind of greed or attachment, let alone engage in such actions, let alone in unlawful sexual acts. Their nature is non-false speech. A Bodhisattva always speaks truthfully, sincerely, and at the right time, and even in dreams, they cannot bear to utter deceptive or concealing words, having no intention to lie, let alone deliberately violate this precept. Their nature is non-divisive speech. A Bodhisattva has no intention to create discord among beings, no intention to harm them, and will not speak these words to that person to break up the relationship, nor will they speak those words to this person to break up the relationship. They do not cause unbroken relationships to break, nor do they increase already broken relationships. They do not delight in division, do not enjoy division, do not make divisive speech, and do not speak divisive words, whether true or untrue. Their nature is non-harsh speech, which refers to poisonous and harmful words, coarse and savage words, words that cause others pain, words that cause others to be angry, words spoken in their presence, words spoken in their absence, base and vile words, and vulgar and lowly words.' --------------------------------------------------------------------------------
Chinese
。不可乐闻语。闻者不悦语。瞋忿语。如火烧心语。怨结语。热恼语。不可爱语。不可乐语。能坏自身他身语。如是等语。皆悉舍离常。作润泽语。柔软语。悦意语。可乐闻语。闻者喜悦语。善入人心语。风雅典则语。多人爱乐语。多人悦乐语。身心踊悦语。性不绮语。菩萨常乐思审语。时语。实语。义语。法语。顺道理语。巧调伏语。随时筹量决定语。是菩萨乃至戏笑尚恒思审。何况故出散乱之言。性不贪欲。菩萨于他财物。他所资用。不生贪心。不愿不求。性离瞋恚。菩萨于。一切众生。恒起慈心。利益心。哀愍心。欢喜心。和润心。摄受心。永舍瞋恨怨害热恼。常思顺行仁慈祐益。又离邪见。菩萨住于正道。不行占卜。不取恶戒。心见正直。无诳无謟。于佛法僧起决定信。佛子。菩萨摩诃萨如是护持十善业道。常无间断。复作是念。一切众生堕恶趣者。莫不皆以十不善业。是故我当自修正行。亦劝于他令修正行。何以故。若自不能修行正行。令他修者。无有是处。佛子。此菩萨摩诃萨复作是念。十不善业道。是地狱畜生饿鬼受生因。十善业道。是人天乃至有顶处受生因。又此上品十善业道以智慧修习。心狭劣故。怖三畏故。阙大悲故。从他声闻而解了故。成声闻乘。又此上品十善业道修治清净。不从他教自觉悟 故。大悲方便不具足故。悟解甚深因缘法故。成独觉乘。又此上品十善业道修治清净。心广无量故。具足悲愍故。方便所摄故。发生大愿故。不舍众生故。希求诸佛大智故。净治菩萨诸地故。净修一切诸度故。成菩萨广大行。又此上上十善业道一切种清净故。乃至证十力四无畏故。一切佛法皆得成就。是故我今等行十善。应令一切具足清净。如是方便。菩萨当学。佛子。此菩萨摩诃萨又作是念。十不善业道。上者地狱因。中者畜生因。下者饿鬼因。于中杀生之罪。能令众生堕于地狱畜生饿鬼。若生人中。得二种果报。一者短命。二者多病。偷盗之罪。亦令众生堕三恶道。若生人中。得二种果报。一者贫穷。二者共财不得自在。邪淫之罪。亦令众生堕三恶道。若生人中。得二种果报。一者妻不贞良。二者不得随意眷属。妄语之罪。亦令众生堕三恶道。若生人中。得二种果报。一者多被诽谤。二者为他所诳。两舌之罪。亦令众生堕三恶道。若生人中。得二种果报。一者眷属乖离。二者亲族弊恶。恶口之罪。亦令众生堕三恶道。若生人中。得二种果报。一者常闻恶声。二者言多诤讼。绮语之罪。亦令众生堕三恶道。若生人中。得二种果报。一者言无人受。二者语不明了。贪欲之罪。亦令众生堕三恶道。若生人中。得二种果报 现代汉语译本：因此，由于大悲和方便不够圆满，虽然领悟了甚深的因缘法，却成就了独觉乘（Pratyekabuddha-yāna，一种独自觉悟的乘）。此外，这上品十善业道如果修治清净，心胸广大无量，具足悲悯之心，被方便法所摄持，发起广大的誓愿，不舍弃一切众生，希求诸佛的广大智慧，清净菩萨的各个阶位（Bhumi，菩萨修行的阶段），清净修习一切波罗蜜（Pāramitā，度，到达彼岸的方法），就能成就菩萨广大的修行。再者，这上上品的十善业道如果一切种类都清净，乃至证得十力（Daśa-bala，佛的十种力量）和四无畏（Catvāri vaiśāradyāni，佛的四种无所畏惧的品质），一切佛法都能得到成就。因此，我现在应当平等地奉行十善，应当使一切都具足清净。像这样的方便法，菩萨应当学习。佛子，这位菩萨摩诃萨（Bodhisattva-mahāsattva，伟大的菩萨）又这样想：十不善业道，上等的会导致地狱的果报，中等的会导致畜生的果报，下等的会导致饿鬼的果报。其中，杀生的罪过，能使众生堕入地狱、畜生、饿鬼道。如果生在人道中，会得到两种果报：一是短命，二是多病。偷盗的罪过，也会使众生堕入三恶道。如果生在人道中，会得到两种果报：一是贫穷，二是与他人共有的财产不能自主。邪淫的罪过，也会使众生堕入三恶道。如果生在人道中，会得到两种果报：一是妻子不贞洁善良，二是不能得到如意的眷属。妄语的罪过，也会使众生堕入三恶道。如果生在人道中，会得到两种果报：一是经常被人诽谤，二是经常被他人欺骗。两舌的罪过，也会使众生堕入三恶道。如果生在人道中，会得到两种果报：一是眷属离散，二是亲族品行恶劣。恶口的罪过，也会使众生堕入三恶道。如果生在人道中，会得到两种果报：一是经常听到恶劣的声音，二是言语多有争讼。绮语的罪过，也会使众生堕入三恶道。如果生在人道中，会得到两种果报：一是说的话没有人听，二是说话不清楚明白。贪欲的罪过，也会使众生堕入三恶道。如果生在人道中，会得到两种果报：