Berkeley Buddhist Monastery

P.30,31 text:"Disciples of the Buddha, this is called a general discussion of the Bodhisattva Mahasattva’s Second Ground of Leaving Defilement Behind.“The Bodhisattva who dwells upon this Ground of Leaving Defilement Behind for the most part becomes a wheel-turning Universal Monarch, a great host of the Dharma endowed with the seven jewels and sovereign power. He is able to eradicate all living beings’ defilement of stinginess, greed, and breaking precepts. Using wholesome expedients, he causes them to dwell securely within the ten wholesome karmic paths.He is a great donor, and everywhere he gives without cease. In giving, kind words, service, and cooperative behavior — in all such deeds that he does — none abandons mindfulness of the Buddha, none abandons mindfulness of the Dharma, none abandons mindfulness of the Sangha, up to and including not abandoning mindfulness of endowment with the wisdom of the knowledge of all modes." 經文:"「佛子！是名：略說菩薩摩訶薩第二離垢地。菩薩住此地，多作轉輪聖王，為大法主，具足七寶，有自在力，能除一切眾生慳貪破戒垢，以善方便令其安住十善道中；為大施主，周給無盡。布施、愛語、利行、同事——如是一切諸所作業，皆不離念佛，不離念法，不離念僧，乃至不離念具足一切種、一切智智。"

P.28,29,30,31 text: "In the presence of all Buddhas, with a reverent mind, he further receives and practices the dharmas of the ten wholesome paths. He follows what he has received even up to Bodhi, and never forgets or loses it. Because this Bodhisattva, throughout limitless hundreds of thousands of millions of nayutas of kalpas, leaves far behind the defilement of stinginess, jealousy, and broken precepts, he purifies giving and holding precepts to perfection. He is like true gold, which, when in aluminite (alley stone) can be smelted in accordance with a method until it is free of all impurities and becomes bright and pure. The Bodhisattva who swells upon this Ground of Leaving Behind Defilement also in that way, throughout limitless hundreds of thousands of millions of nayutas of kalpas, leaves far behind the defilement of stinginess, jealousy, and breaking precepts, and purifies giving and holding precepts to perfection. Disciples of the Buddha, among the four Dharmas of attraction, this Bodhisattva stresses kind words. Among the ten paramitas, he stresses holding precepts. It is not that he fails to practice the others, but he only does so according to his power and proportionately. " 經文: "於諸佛所，以尊重心，復更受行十善道法，隨其所受，乃至菩提，終不忘失。是菩薩於無量百千億那由他劫，遠離慳嫉破戒垢故，布施、持戒清淨滿足。譬如真金置礬石中，如法鍊已，離一切垢，轉復明淨。菩薩住此離垢地，亦復如是，於無量百千億那由他劫，遠離慳嫉破戒垢故，布施、持戒清淨滿足。佛子！此菩薩，四攝法中，愛語偏多；十波羅蜜中，持戒偏多；餘非不行，但隨力隨分。 "

Text: "Disciples of the Buddha, this is how the Bodhisattva protects and upholds the precepts and skilfully increases his thoughts of kindness and compassion." 經文: "佛子！菩薩如是護持於戒，善能增長慈悲之心。"

Text: "He further makes the following reflection: All living beings have base and narrow minds. They do not walk the supreme path to omniscience. Although they may think to escape, they prefer the vehicle of sound- hearers and pratyekabuddhas.I should set them in the magnificent wisdom of the vast, great Buddhadharma." 經文: "又作是念：『一切眾生其心狹劣，不行最上一切智道，雖欲出離，但樂聲聞、辟支佛乘。我當令住廣大佛法、廣大智慧。』"

Text: "He also makes the following reflection: All living beings live in the prison of the world. They have many sufferings and troubles.They constantly cherish love and hate and thus create worry and fear. Bound by the heavy fetters of greed and desire; they are obstructed by the thick forest of ignorance and cannot extricate themselves from within the three realms. I should pull them from the three existences forever, and establish them in great nirvana that is free from obstruction. He further makes the following reflection: All living beings attach to a view of self. They hide inside in the cave-dwelling of the skandhas, and never think to escape. They rely upon the assemblage of the six places to start the four kinds of inverted actions. The poisonous snakes of the four elements attack them and the vengeful thieves of the five skandhas harm them to death and they undergo limitless suffering.I should set them in the supreme place of non-attachment, that is, in unsurpassed nirvana where all obstructions are destroyed." 經文: "又作是念：『一切眾生處世牢獄，多諸苦惱，常懷愛憎，自生憂怖，貪欲重械之所繫縛，無明稠林以為覆障，於三界內莫能自出。我當令彼永離三有，住無障礙大涅槃中。』 又作是念：『一切眾生執著於我，於諸蘊窟宅不求出離，依六處空聚，起四顛倒行，為四大毒蛇之所侵惱，五蘊怨賊之所殺害，受無量苦。我當令彼住於最勝無所著處，所謂：滅一切障礙無上涅槃。』"

Text: "He further makes the following reflection, All living beings are swallowed up in the great torrent's waves. They enter the flow of desire, the flow of existence, the flow of ignorance, and the flow of views. They revolve in the whirlpool of birth and death. They toss and turn in the river of love. They are carried away by the flood, and have no leisure to contemplate. They follow after desire, hatred, harming, and do not give them up. In the midst of that they are seized by the Rakshasas of the view of a body. They are about to enter forever the forest of attachment towards what they love. They dwell in the fertile plain of pride. They settle in the town of the six places. They have no wholesome savior. They have no one to rescue them. I should have thought of great compassion towards them, and use all my good roots to rescue and save them, so they have no calamities or disasters, so they leave defilement, find peace, and dwell on the jeweled island of omniscience." 經文: "又作是念： 『一切眾生為大瀑水波浪所沒，入欲流、有流、無明流、 見流，生死洄澓，愛河漂轉，湍馳奔激， 不暇觀察；為欲覺、恚覺、害覺隨逐不捨， 身見羅剎於中執取，將其永入愛欲稠林； 於所貪愛深生染著，住我慢原阜，安六處聚落；無善救者， 無能度者。我當於彼起大悲心， 以諸善根而為救濟，令無災患，離染寂靜， 住於一切智慧寶洲。』"

Text: "He further makes the following reflection: All living beings travel the dangerous roads of birth and death and are about to fall into the hells, animals, and hungry ghosts. They are trapped by the net of evil views. They are confused by the forest of stupidity. They follow crooked paths and practice upside down behavior. They are like blind people who lack guides. They think that dead-end roads will lead them out. They enter into the states of demons and are seized by evil bandits. They accord with the demons’ mind and leave behind the Buddha's intentions. I should pull them out of such danger and difficulty and teach them to stay in fearlessness in the city of omniscience." 經文: "又作是念： 『一切眾生在於生死險道之中，將墮地獄、畜生、餓鬼，入惡見網中， 為愚癡稠林所迷，隨逐邪道，行顛倒行。 譬如盲人無有導師，非出要道謂為出要，入魔境界， 惡賊所攝，隨順魔心，遠離佛意。 我當拔出如是險難，令住無畏一切智城。』"

Text: "He further makes the following reflections: All living beings constantly pursue the three poisons, and the various afflictions flare up because of this. They do not understand how to seek with determination the expedients essential method for escape. I should teach them to extinguish the great blaze of afflictions and settle in the pure tranquility of Nirvana. He further makes the following reflection: All living beings are covered with the heavy darkness of stupidity and the thick coating of false views, and so they enter the dense shade of the forest and lose the light of wisdom. They travel on dangerous roads in the wilderness and give rise to evil views. I should teach them to realize the unobstructed, pure wisdom eye, so they know the ultimate reality of all dharmas, and do never follow others’ teachings." 經文: "又作是念：『一切眾生常隨三毒，種種煩惱因之熾然，不解志求出要方便。我當令彼除滅一切煩惱大火，安置清涼涅槃之處。』又作是念：『一切眾生為愚癡重闇，妄見厚膜之所覆故，入陰翳稠林，失智慧光明，行曠野險道，起諸惡見。我當令彼得無障礙清淨智眼，知一切法如實相，不隨他教。』"

Text: "He further makes the following reflection: All living beings grasp without satiation. They only seek wealth and profit. They sustain themselves through wrong livelihoods. I should teach them to stay in the dharmas of proper livelihood, in purity of the karmas of body, speech, and mind!" 經文: "又作是念：『一切眾生貪取無厭，唯求財利，邪命自活。我當令彼住於清淨身、語、意業正命法中。』"

Text: "He further makes the following reflection: All living beings make distinctions between self and others and mutually destroy each other. Their fighting and enmity rage without cease. I should teach them to stay in unsurpassed great kindness." 經文: "又作是念：『一切眾生分別彼我，互相破壞，鬥諍瞋恨，熾然不息。我當令彼住於無上大慈之中。』"

Avatamsaka Sutra, Ten Grounds Chapter, Second Ground, covering following text paragraph: "He makes the following reflection, saying, 'Living beings are pitiful. They fall into wrong views, evil wisdom, evil desires, and the thick forest of the evil destinies. I should teach them to stay in proper views, and cultivate the true and actual Way.'" In Chinese "作是念言：『眾生可愍，墮於邪見、惡慧、惡欲、惡道稠林。我應令彼住於正見，行真實道。』"

Avatamsaka Sutra, Ten Grounds Chapter, Second Ground, covering following text paragraph: "Disciples of the Buddha, the ten unwholesome karmic paths can bring forth the multitude of great masses of suffering as limitless and boundless as these. Therefore, the Bodhisattva makes the following reflection: I should leave the ten unwholesome karmic paths far behind. I should consider the ten wholesome paths as a garden of Dharma, and delight in dwelling in them. I, myself, should dwell within them, and I should encourage other peole to dwell within them, too. Disciples of the Buddha, this Bodhisattva, Mahasattva further brings forth the thought to benefit all living beings, the thought of making them happy, the thought of kindness, the thought of compassion, the thought of sympathy, the thought of gathering them in, the thought of protecting them, the thought of identity with them, the thought of being their teacher, the thought of being their great teacher. " In Chinese "佛子！十不善業道能生此等無量無邊眾大苦聚，是故菩薩作如是念： 十不善道，以十善道為法園苑，愛樂安住，自住其中，亦勸他人，令住其中。』　 「佛子！ 一切眾生生利益心、安樂心、慈心、受心、守護心、自己心、師心，大師心。"

Avatamsaka Sutra, Ten Grounds Chapter, Second Ground, covering following text paragraph: "The offense of deviant views also causes living beings to fall into the three evil paths. If hey are born among people, they have two kinds of retribution: one, they will be born in a family holding deviant views; two, their minds will be flattering and crooked." In Chinese "邪見之罪亦令眾生墮三惡道；若生人中，得二種果報，一者生邪見家，二者其心諂曲。"

Avatamsaka Sutra, Ten Grounds Chapter, Second Ground, covering following text paragraph: "The offense of anger and hatred also causes living beings to fall into the three evil paths. If hey are born among people, they have two kinds of retribution: one, other people will always find fault with them; two, they will constantly be troubled and harmed by others." In Chinese "瞋恚之罪亦令眾生墮三惡道；若生人中，得二種果報，一者常被他人求其長短，二者恒被於他之所惱害。"

Avatamsaka Sutra, Ten Grounds Chapter, Second Ground, covering following text paragraph: "The offense of greed and desire also causes living beings to fall into the three evil paths. If they are born among people, they have two kinds of retribution: one, their minds will never know contentment; two, they will have much desire which will never be satisfied." In Chinese "貪欲之罪亦令眾生墮三惡道；若生人中，得二種果報，一者心不知足，二者多欲無厭。"