师父今天继续给大家讲二地菩萨，师父先把二地菩萨的境界告诉大家。二地菩萨也叫离垢地，“妙修中道芸除法垢故，名离垢地，以加行智断于诸众生起邪行无明尽，证最胜功德戒波罗蜜为增上”，这是二地菩萨的境界。二地菩萨是以十善业自利利他，来帮助人家，来帮助自己的。就是说自己受到十善业的利益来帮助人家，来完成这个利益。二地菩萨的境界就是从初地进入二地之后，境界开始有新的转化了，这个转化就是他的光明心。
Today, I will continue to discuss the Bodhisattva of the Second Ground. Let me first describe the state of the Second Ground Bodhisattva. The Second Ground is also referred to as the Ground of Freedom from Defilement. “It is named the Ground of Freedom from Defilement due to their marvellous cultivation of the Middle Way and the elimination of Dharma defilements. Through applied intelligence, the Bodhisattva severs the ignorance of wrong conducts arising among all sentient beings, thereby realising supreme merit and virtue, and excelling in the perfection of morality (Śīlapāramitā).” This describes the state of the Second Ground Bodhisattva. A Bodhisattva at this level benefits themselves and others through the practice of the ten wholesome kinds of actions, using these actions to assist others and themselves. In other words, they draw on the benefits of the ten wholesome kinds of actions to extend help, completing these benefits. The state of the Second Ground Bodhisattva signifies a transformation from the First Ground, heralding a new transformation – that is their luminous mind.
因为二地菩萨有一个光明心，就是明亮心，开悟的心。二地菩萨的光明心会慢慢地，渐渐地成为大慈悲心。慈悲心人人皆有，但是少了一个“大”字，大慈悲心，大愿力心，大福德，大舍心，就是说必须每天每时在心中要有慈悲喜舍心，但必须是大的。什么是大，什么是小？比如，我今天许愿，观世音菩萨我一年吃一天素，或一个月吃两天素，这都是小的。大的是：观世音菩萨，我发愿救度有缘众生。一定要懂得愿力是很重要的。地藏王菩萨发愿“地狱不空，誓不成佛”虽然地狱还没有空，但是他的愿力成就了他的果位。为什么一个人发愿后没有成功，也会有果报？比如，你诚心地想去做一件事情，如果没有成功，但是你真的愿意去做，就有功德，必须要发出大愿力。
The Second Ground Bodhisattva possesses a luminous mind – a radiant, awakened mind. This luminous mind gradually transforms into great compassion. While compassion exists in everyone, what is absent is the “greatness” – the great compassionate heart, the heart of great vows, great blessings, and great renunciation. This means that one must constantly cultivate loving kindness, compassion, joy and equanimity, but it must be on a grand scale. What is the difference between great and small? For instance, vowing to Guan Yin Bodhisattva to eat vegetarian once a year or twice a month is minor. A great vow is: “Guan Yin Bodhisattva, I vow to guide and awaken all sentient beings who have affinity for Buddhism.” It is crucial to understand the importance of the power of vows. Kṣitigarbha Bodhisattva vowed, “Not until the hells are empty, will I become a Buddha.” Although the hells are not yet empty, his power of vow has realised his spiritual attainment. Why then, without fulfilling one’s vow, does it still bear karmic fruit? Because sincerely aspiring to accomplish something, despite failing, accrues merit and virtue. One must therefore bring forth the power of great vows.
另外，等到你们的大舍心、大福德、大愿力、大慈悲心生出来的时候，就是在慢慢地洗涤你们的心灵，把你们的心洗干净。当你们的本性干净时，就能看到干净的本性，就逐渐地脱离了沉浸欲界的染著。当你慢慢地经过这些洗礼，你的心境就慢慢地开始脱离了欲界天。
Furthermore, when your hearts of great renunciation, great blessings, great vows, and great compassion emerge, you are gradually cleansing your soul, purifying your mind. When your true nature becomes clean, you will see your pure nature and gradually detach from the defilements of the Desire Realm. As you go through these purifications, your spiritual state slowly begins to transcend the Desire Realm in Heaven.
师父讲给你们听，过去的和尚，就能脱离欲界天，因为他们在山上坐在庙里修心，不近女色，不近钱财，对什么都无所谓，就知道好好地修心，就可以达到脱离欲界的境界的染著。著就是污染。现在每家每户都有报纸，你们会不会去看那些不该看的版面？你们跟随师父修心，如果再去看那些不该看的版面，你们就是不好好修心的徒弟。如果有人说我看了之后是为了批判，我告诉你们，这个人是一个没有境界的人，会被世人所唾弃。那些是最肮脏的东西，是最为人耻的东西，不能看的。想想看，一个人身体最肮脏地方在哪里，喜欢这种地方的人，是不是肮脏的人，畜生爱这些事。
Monks in the past could transcend the Desire Realm because they cultivated their minds in the mountains and temples, staying away from women and financial temptations, indifferent to worldly matters, knowing well that diligent cultivation leads to detachment from the Desire Realm. Attachment is defilement. Nowadays, every household has newspapers. Will you still indulge in inappropriate content? As my disciples, if you indulge in these inappropriate sections, you are not cultivating your minds properly as a disciple. If someone defends that they read them only to criticize, I tell you, such a person lacks spiritual state and will be despised by the world. Those are the filthiest things, the most shameful, and should not be viewed. Think about it, if a person likes the dirtiest part of the body, isn’t that person filthy? Animals indulge in these matters.
所以学佛人必须要离开尘埃的境界，成就清净，离欲梵行，离开你的欲望。梵字就是真正相信，真正地来修自己的行为。戒行具足，你所有的行为都必须有戒律。佛法讲“以戒为本”，所以你必须要戒，而且要具足，就是要全方位地戒，把你的思想、行为、语言全部都要戒，这个人才能进入二地菩萨的修行领域，即刚刚进入二地菩萨修行的领域。
Thus, as Buddhists, we must move beyond the realm of worldly defilement, achieve purity. Be free of desire and practiseholy lifeway (brahmacharya), distancing yourself from desires. The word ‘brahmacharya‘ signifies true faith, genuinely cultivating one’s behaviour. Complete observance of precepts is essential; all your actions must be guided by precepts. The Buddha’s teaching is “to take precepts as the foundation.” Therefore, you must observe precepts completely. That is, abide by precepts comprehensively, encompassing your thoughts, actions, and speech. Only then can you enter the realm of the Second Ground Bodhisattva’s cultivation, just beginning the practice of the Second Ground Bodhisattva.
很多人说我以后要到菩萨界去，能上去吗？现在师父把目标都给你们指出来了，要你们自己去修，能否修上去是你们自己的事情，这要看你们自己修不修了。大浪淘沙，有些人坚持不下来，自动淘汰了；有些人因为品行不端，自己退出；有些人自己没有进取心，没有信心来改变自己身上的毛病，退却了；真正修得好的人，心中有佛，真正照着佛菩萨的路走，就会排除一切困难勇往直前。比如，你们都见过船，船头是尖的，这个尖的船头就像一条路，你学佛学法就是这个船，船在一直向前开，你会一直乘风破浪，把水全部排到了两边，这个犹如学习佛道一样，明白了吗？如果这个船头是平的，你说有多少阻力？学佛要找到一条真正的佛路，就是佛菩萨的道路，你才能勇往直前。
Many people say they wish to ascend to the realm of Bodhisattvas, but can they truly reach it? Now, I have pointed out the goals for you; it is up to you to cultivate and see if you can ascend. It’s like sifting sand in the surf; some people cannot persevere and are naturally eliminated; some, due to improper conduct, withdraw themselves; others lack the initiative or confidence to amend their faults and retreat. Those who cultivate well, with the Buddha in their hearts and following the path of Bodhisattvas, will overcome all obstacles and march forward bravely. For instance, you have all seen boats; the pointed bow of a boat is like a path. Learning and practising Buddhism is like this boat, moving forward, cutting through the waves, parting the waters on both sides. This is akin to studying the path of the Buddha. If the bow were flat, imagine the resistance? In learning Buddhism, one must find the true Buddhist path, the path of Buddhas and Bodhisattvas, to move forward bravely.
佛经上讲，一切佛法修学，要依十善业作为学佛的基础。师父曾经给你们讲过十善业，二地菩萨是用十善业来自利利他，十恶业今天就不重复细讲解了。十善业即：不杀生、不偷盗、不邪淫、不妄语、不两舌、不恶口、不绮语、不贪、不瞋、不痴。
The Buddhist scriptures state that all Buddhist practices should be founded on the ten wholesome kinds of actions. I have previously explained these ten kinds of actions to you. A Second Ground Bodhisattva benefits themselves and others through these ten wholesome kinds of actions. I won’t elaborate on the ten unwholesome kinds of actions today. The ten wholesome kinds of actions are: not killing, not stealing, not engaging in improper sexual conduct, not lying, not using divisive speech, not using harsh words, not engaging in idle chatter, not being greedy, not being angry, and not being ignorant.
修行人必须先修十善业就能如法，就是说只要修学十善业，你就能够找到正法。如，就是找到。如法就是找对了这个法，然后得法，逐步地让你的心变成了清净。实际上忙来忙去，就是忙这个心。你们今天所有的毛病，所有的麻烦是怎么来的？就是因为心不安静，心不干净。如果你们的心能干净一点，就不会出毛病了。
A practitioner must first cultivate the ten wholesome kinds of actions to follow the Dharma properly. In other words, by practising the ten kinds of actions you can find the true Dharma. “Properly” means to find. To follow the Dharma properly is to find the correct path, and then to attain the Dharma, gradually purifying your mind. In reality, all the hustle and bustle revolves around this mind. What causes all your troubles and problems today? It’s because the mind is unsettled, impure. If your mind were a little cleaner, you wouldn’t have these problems.
人的许多毛病都是因为心不干净引起的，这就是为什么说：心是造病的根，是祸，是造毛病的根源。所以说，心定治万病。有心病的人，哪怕身上会有一万个病生出来，只要心定，也能根治，明白了吗？有一个人生癌症了，家人决定不告诉他，对他很好，让他自强，结果这个人的癌症好了。另一个人刚刚发现怀疑是癌症，家里人就告诉了他，说很可能是恶性的，但是现在还不能肯定，结果这个人一个星期后就死了。这就是你的心造成了你的业，你的心死了，你的人就会死。心永远不要死，你的人才能活得有意义。
Many human faults arise from an impure mind; this is why it’s said: the mind is the root of illness, the source of trouble, the origin of faults. Thus, calming the mind can cure all illnesses. Even bearing myriad diseases, a settled mind brings recovery. Understand? For example, one person had cancer, and the family decided not to tell him, treating him well and encouraging him to be strong, and he recovered. In contrast, another person, upon suspecting they had cancer, was informed by their family that it might be malignant, but it wasn’t yet confirmed, and this person died within a week. This shows how your mind shapes your karma; if your mind dies, so will you. Never let your heart die, so you can live a meaningful life.
首先要超出欲界的垢染，超出欲界的垢染就是你的境界要超出欲界天，就是要超出人间污垢的染著。人修到一定程度就修不上去了，是因为境界提升不上去。那么境界怎么提升呢？给你们讲一个很简单的道理听，你们就知道境界是怎么提升的了，你们现在为什么不随地吐痰了呢？你们过去为什么会呢？这就是境界的提升。是怎么提升的呢？是境界上升到了一定的程度，自己知道做一个人不能随地吐痰，做一个人要爱护卫生，这是一种内涵的境界的提升，慢慢地你自然地就不随地吐痰了。你说这境界是怎么修的呢？看得见吗？摸得着吗？境界的提升是看不见、摸不着的，只有靠你自己慢慢地悟，慢慢地去修炼。为什么有些人碰到一点事情就忍不住上窜下跳的？为什么有些人又很沉稳忍辱精进？这就是境界的不同。境界高的人，就是指着鼻子骂他，他也只是笑笑而已，一句话都不讲。
First, you must transcend the defilements of the Desire Realm. To transcend the defilements of the Desire Realm means your spiritual state must rise above the Desire Realm in Heaven, above the worldly defilements. People stop progressing in their cultivation because they cannot elevate their spiritual state. How do you elevate your spiritual state? Let me tell you a simple scenario so you will know how – consider why you no longer spit randomly in public spaces though maybe you once did. What changed? This is the elevation of your state. How did it elevate? It reached a certain level where you knew as a person you shouldn’t spit on the ground, that you should care for hygiene – this is the elevation of your inner state, and gradually, you naturally stop spitting on the ground. How is this state cultivated? Can you see it? Can you touch it? The elevation of your state is invisible, intangible; it only comes from your gradual realisation and cultivation. Why do some people get upset over minor issues? Why are others calm and patient? This is the difference in their spiritual states. People with high spiritual states, even if insulted directly, just smile and say nothing.
为什么会成为十地菩萨？因为也是一层一层往上升的。你的境界越高，就升得越快，你的境界越低，就升得越慢。犹如人间，为什么同样一件事情，不同的人做事会有不同的反应，这不同的反应就代表着不同的境界。
Why can one become a Tenth Ground Bodhisattva? Because it’s a gradual progress. The higher your spiritual state, the faster you ascend; the lower your state, the slower you ascend. Just like in the human world, why do different people react differently to the same situation? Their reactions signify their spiritual level.
什么在声闻道和缘觉道的菩萨获取阿罗汉果位后，不是太多的圣者会下来救人？因为他们下来后怕万一回不去了，就会再重新落入六道轮回。第九法界的菩萨界和第十法界的佛界他们发愿下来救度众生，他们的愿力大，但菩萨界的菩萨下来救人也是冒着回不去的危险，但是菩萨界的境界很高，哪怕是冒着回不去的危险也要下来救人。只有佛下来了，永远不会在人间沉沦，不会落入六道轮回。因为佛是大彻大悟者，是无上正等正觉。
Cultivating towards the states of Śrāvakas, Pratyekabuddhas, and Bodhisattvas is the supramundane state of the sages. A sage is a holy person. Do you know why, after attaining the state of Arhat in the Śrāvaka and Pratyekabuddha paths, not many sages come down to save people? It’s because they fear that once they descend, they might not return, falling back into the cycle of rebirth within the six realms of existence. Bodhisattvas in the ninth realm and Buddhas in the tenth realm vow to descend to guide and awaken sentient beings. Their vows are powerful, but even Bodhisattvas risk not returning when they descend to save people. However, their state is so high that they brave the jeopardy to rescue beings. Only a Buddha, once descended, is never lost in the human world, never falling into the cycle of rebirth within the six realms of existence because a Buddha is fully awakened, attaining the unsurpassed, complete, and perfect enlightenment.