English
English version: Good man! It is the Bodhisattva Mahasattva Akasagarbha (Akasagarbha Bodhisattva, a Bodhisattva representing wisdom and compassion), who, for the sake of this person, arises with great compassion and manifests in borderlands, appearing in various forms as they should be seen, such as the form of a Shramana (a renunciate practitioner), a Brahmin (an ancient Indian priest), a Kshatriya (an ancient Indian warrior), an elder, or a householder, and for them, expounds the unsurpassed Dharma of the profound Mahayana (the highest teachings of Buddhism), the wisdom of all-knowing (Buddha's wisdom), the Dharanis (mantras that hold all teachings), and the stage of patience, guiding them with these various wonderful teachings. At that time, those Shravakas (practitioners of Hinayana Buddhism) who have heard the Dharma, feel ashamed and extremely fearful, confessing their wrongdoings to the Dharma speaker, vowing not to repeat their past offenses, abiding in generosity, morality, patience, diligence, meditation, and wisdom, diligently cultivating loving-kindness and compassion, and attaining the bliss of humans and gods, as well as the bliss of Nirvana. Furthermore, good man! A Bodhisattva who has just generated the aspiration for enlightenment (a Bodhisattva who has just begun to aspire to Bodhi) and is heading towards the Mahayana, has eight fundamental offenses that constitute Parajika (the most serious offenses in Buddhism), which will burn away all the good roots they have previously cultivated, causing them to fall into evil realms (hell, hungry ghosts, animals), depart from peaceful places, lose the bliss of humans and gods, and also lose the bliss of the Mahayana realm, remaining in the cycle of birth and death for a long time, far from good teachers. What are these eight? It is that these Bodhisattvas, due to the karmic causes of their past lives, are born in the five turbid ages (a world full of suffering and afflictions), and although they still have some good roots, they are able to approach good teachers, turn towards the profound Mahayana Dharma, and generate the unsurpassed Bodhi mind, but their wisdom is shallow. These Bodhisattvas who have just generated the aspiration for enlightenment, having heard the profound teachings of emptiness from others, recite and uphold them, but then recite and explain them in front of those with little wisdom and foolishness. When others hear this, they become surprised, doubtful, and fearful, and their minds retreat from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the wisdom of the Buddha), and they become fond of the Shravaka vehicle (Hinayana Buddhism). This is the first fundamental offense committed by a Bodhisattva who has just generated the aspiration for enlightenment, which will burn away all the good roots they have previously cultivated, causing them to fall into evil realms, depart from peaceful places, lose the bliss of humans and gods, as well as the bliss of the Mahayana realm, and destroy the Bodhi mind. Therefore, Bodhisattvas should first understand the good roots of sentient beings and their minds, and teach the Dharma in a gradual manner according to their capacity, just like entering the ocean, gradually going deeper. Good man! It is the Bodhisattva Mahasattva Akasagarbha, who, according to what they should receive, manifests in various forms in their lands, teaching them the Dharma, causing them to feel ashamed, confess their offenses, not fall into evil realms, increase their good roots, and grow towards Anuttara-samyak-sambodhi. --------------------------------------------------------------------------------
Chinese
心。善男子！又有初发心菩萨犯根本罪，畏堕恶趣，闻虚空藏菩萨摩诃萨名，至心愿见，欲发露忏悔所犯罪故，于初夜后分烧坚黑沉水及多伽罗香，至心合掌称虚空藏菩萨摩诃萨名。善男子！时虚空藏菩萨摩诃萨，随其所应现种种形，或现自身、或声闻身、或刹利身婆罗门身，乃至童男童女等身，在彼犯罪初发心菩萨前，教令发露忏悔除罪。以善巧方便，开示甚深无上正真大乘之行三昧总持忍辱之地，舍诸恶趣，得不退转阿耨多罗三藐三菩提心，精勤修行六波罗蜜，得力坚固犹如金刚，乃至自得阿耨多罗三藐三菩提。又善男子！虚空藏菩萨摩诃萨，若不现身在其人前教发露者，是初发心菩萨应于后夜合掌至心而向东方，烧坚黑沉水及多伽罗香，请明星言：‘明星明星成大慈悲，汝今初出照阎浮提，大悲护我，可为我白虚空藏菩萨摩诃萨，愿于梦中示我方便，发露忏悔犯根本罪，令得大乘方便智眼。’善男子！彼初发心菩萨即于梦中明相出时，虚空藏菩萨摩诃萨随其所应而为现身，以诸方便令彼初发心菩萨发露忏悔先所犯罪，示方便智令彼菩萨深怀惊怖，于阿耨多罗三藐三菩提心得不忘三昧坚住大乘，疾得满足六波罗蜜，不久成就一切种智。 “复次善男子！初发心菩萨语余人言：‘汝今不能乐于大乘，亦不能行 现代汉语译本： ‘心’。善男子！又有一些初发菩提心的菩萨，犯了根本重罪，畏惧堕入恶道，听闻虚空藏菩萨摩诃萨（Mahāsattva，大菩萨）的名号，至诚恳切地希望见到他，想要发露忏悔所犯的罪过。于是在初夜过后，焚烧坚黑沉水香和多伽罗香，至心合掌称念虚空藏菩萨摩诃萨的名号。善男子！这时，虚空藏菩萨摩诃萨会根据情况显现各种不同的形象，或者显现自身，或者显现声闻（Śrāvaka，佛陀的弟子）身，或者刹帝利（Kṣatriya，古印度武士阶层）身，婆罗门（Brāhmaṇa，古印度祭司阶层）身，乃至童男童女等身，出现在那位犯了罪的初发心菩萨面前，教导他发露忏悔，消除罪业。以善巧方便，开示甚深无上的正真大乘修行之道，三昧（Samādhi，禅定）总持（Dhāraṇī，总摄忆持）和忍辱（Kṣānti，忍耐）的境界，使他脱离恶道，获得不退转的阿耨多罗三藐三菩提心（Anuttarā-samyak-saṃbodhi，无上正等正觉），精勤修行六波罗蜜（Pāramitā，到达彼岸的方法），获得如金刚般坚固的力量，乃至最终自己证得阿耨多罗三藐三菩提。还有，善男子！如果虚空藏菩萨摩诃萨没有亲自现身教导他发露忏悔，那么这位初发心的菩萨应该在后半夜合掌至诚地面向东方，焚烧坚黑沉水香和多伽罗香，祈请明星说：‘明星啊明星，成就大慈悲，你现在初升照耀阎浮提（Jambudvīpa，我们所居住的世界），以大悲心护佑我，请为我禀告虚空藏菩萨摩诃萨，愿他在梦中指示我方便之法，让我发露忏悔所犯的根本重罪，使我获得大乘的方便智慧之眼。’善男子！那位初发心的菩萨在梦中，当光明出现时，虚空藏菩萨摩诃萨会根据情况显现身形，用各种方便之法，让那位初发心的菩萨发露忏悔先前所犯的罪过，指示他方便智慧，使那位菩萨深感惊恐，对于阿耨多罗三藐三菩提之心永不忘失，在三昧中坚定地安住于大乘，迅速圆满六波罗蜜，不久就能成就一切种智（Sarvajñāna，佛陀的智慧）。 ‘复次，善男子！’初发心菩萨对其他人说：‘你现在不能乐于大乘，也不能修行’
English
English version: 'Mind.' Good man! Furthermore, there are newly aspiring Bodhisattvas who, having committed fundamental offenses, fear falling into evil realms. Upon hearing the name of the Bodhisattva Mahāsattva (Great Being) Akasagarbha, they sincerely wish to see him, desiring to confess and repent for their offenses. Therefore, in the latter part of the first watch of the night, they burn solid black aloeswood and tagara incense, and with sincere palms joined, they invoke the name of the Bodhisattva Mahāsattva Akasagarbha. Good man! At that time, the Bodhisattva Mahāsattva Akasagarbha, according to what is appropriate, manifests in various forms, either his own form, or the form of a Śrāvaka (Disciple of the Buddha), or the form of a Kṣatriya (Warrior caste), or the form of a Brāhmaṇa (Priest caste), or even the form of a young boy or girl. He appears before that newly aspiring Bodhisattva who has committed offenses, teaching them to confess and repent to eliminate their offenses. Through skillful means, he reveals the profound and unsurpassed true path of the Mahāyāna (Great Vehicle), the states of Samādhi (meditative absorption), Dhāraṇī (retention), and Kṣānti (patience), enabling them to escape evil realms, attain the irreversible mind of Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), diligently practice the six Pāramitās (Perfections), gain strength as firm as a diamond, and ultimately attain Anuttarā-samyak-saṃbodhi themselves. Furthermore, good man! If the Bodhisattva Mahāsattva Akasagarbha does not personally appear before that person to teach them to confess, then that newly aspiring Bodhisattva should, in the latter part of the night, with palms joined and sincere heart, face the east, burn solid black aloeswood and tagara incense, and beseech the morning star, saying: 'Morning star, morning star, you who embody great compassion, you now first rise and illuminate Jambudvīpa (the world we live in), with great compassion protect me. Please report to the Bodhisattva Mahāsattva Akasagarbha, may he show me the expedient means in a dream, so that I may confess and repent for the fundamental offenses I have committed, and gain the eye of expedient wisdom of the Mahāyāna.' Good man! That newly aspiring Bodhisattva, in a dream, when the light appears, the Bodhisattva Mahāsattva Akasagarbha will manifest in a form according to what is appropriate, using various expedient means to enable that newly aspiring Bodhisattva to confess and repent for the offenses they have previously committed, showing them expedient wisdom, causing that Bodhisattva to feel deep fear, never forgetting the mind of Anuttarā-samyak-saṃbodhi, firmly abiding in the Mahāyāna in Samādhi, quickly fulfilling the six Pāramitās, and soon achieving Sarvajñāna (Buddha's omniscience). 'Furthermore, good man!' A newly aspiring Bodhisattva says to others: 'You are now unable to delight in the Mahāyāna, nor are you able to practice.' --------------------------------------------------------------------------------
Chinese
六波罗蜜，终不能得阿耨多罗三藐三菩提。不如早发声闻辟支佛心，速尽生死入般涅槃。’余如上说。是名初发心菩萨犯于第二根本重罪。 “复次善男子！初发心菩萨语余人言：‘汝今何用受学波罗提木叉律仪？当速发阿耨多罗三藐三菩提心，受持读诵大乘经典，先所造作身口意业诸不善行当得清净，不受未来诸恶果报。’余如上说。是名初发心菩萨犯于第三根本重罪。 “复次善男子！初发心菩萨语余人言：‘汝今不应听受读诵声闻经典，汝当覆蔽声闻经典，声闻法中无大果报，不能断除结使烦恼。汝当听受读诵清净大乘甚深经典，又能消除诸不善业，疾得阿耨多罗三藐三菩提。’作此说已有信受者，二人俱名犯根本罪。余如上说。是名初发心菩萨犯于第四根本重罪。 “复次善男子！初发心菩萨欺妄两舌，希求名称利养恭敬，赞大乘经为他解说，而语人言：‘我是善解摩诃衍者。’为贪利故，见他解说大乘经典得供养者，憎毁轻疾而自贡高，虚诳妄语得过人法。作此行者离安隐处犯波罗夷，于大乘中为犯最重根本罪也。善男子！譬如有人欲趣宝洲乘船入海，而于中路自坏其船，没溺而死不自济命，岂能得宝？如初发心菩萨亦复如是，乘正信船入于大乘深广法海，始得入海自坏信船失智慧命。 现代汉语译本 ‘如果有人说，通过修行六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧），最终也无法获得阿耨多罗三藐三菩提（无上正等正觉），不如早点发起声闻（听闻佛法而修行）或辟支佛（独自觉悟）的心，迅速了结生死，进入般涅槃（寂灭）。’其余的如同上面所说。这被称为初发菩萨心的人犯了第二条根本重罪。 ‘再者，善男子！初发菩萨心的人对其他人说：‘你现在何必受持学习波罗提木叉（戒律）？应当迅速发起阿耨多罗三藐三菩提心，受持读诵大乘经典，先前所造的身口意的不善行为，都将得到清净，不会承受未来各种恶果报。’其余的如同上面所说。这被称为初发菩萨心的人犯了第三条根本重罪。 ‘再者，善男子！初发菩萨心的人对其他人说：‘你现在不应该听受读诵声闻经典，你应该遮蔽声闻经典，声闻法中没有大的果报，不能断除结使（烦恼的根本）烦恼。你应该听受读诵清净的大乘甚深经典，又能消除各种不善业，迅速获得阿耨多罗三藐三菩提。’说了这些话后，如果有信受的人，这两个人都犯了根本罪。其余的如同上面所说。这被称为初发菩萨心的人犯了第四条根本重罪。 ‘再者，善男子！初发菩萨心的人欺骗妄语，两舌，希望得到名声、利益和恭敬，赞叹大乘经典为他人解说，却对人说：‘我是善于理解摩诃衍（大乘）的人。’为了贪图利益，看到别人解说大乘经典得到供养，就憎恨、轻视、嫉妒，并且自高自大，虚假妄语，说自己得到了超越常人的法。做出这种行为的人，就离开了安稳之处，犯了波罗夷（断头罪），在大乘中是犯了最重的根本罪。善男子！譬如有人想要前往宝洲，乘船入海，却在半路自己毁坏了船，沉没溺死，不能自救性命，又怎么能得到宝藏呢？初发菩萨心的人也是这样，乘坐正信的船进入大乘深广的法海，刚进入大海就自己毁坏了信心的船，失去了智慧的生命。