Chinese
退转，以此方便精进力故能遍满足六波罗蜜，勤行精进疾成阿耨多罗三藐三菩提。虚空藏菩萨成就如是不可思议功德，勤行精进，成就众生。”尔时，弥勒菩萨白佛言：“世尊！何因缘故彼族姓子顶上独有如意宝珠，余菩萨无邪？” 佛告弥勒：“彼虚空藏菩萨成就大悲，于诸苦危犯根本罪、趣向恶道烧灭善根而自毁坏，于此众生是大良药，住黑暗众生为作大明犹如日照。若有众生犯根本罪，疑箭在心破坏法器，永堕弃损丧失善根，必堕恶趣无归无依，智者所弃邪恶众生，彼族姓子能示正道，除灭烦恼令离恶趣。若有众生贪欲瞋恚愚痴多者，言无因果不畏后世，积聚无厌常行贪嫉，乃至专行十不善业，亦教他行，彼族姓子犹如船车，能示善道及涅槃道。是故彼族姓子，唯除如来，一切世间人天皆应供养。” 尔时，弥勒菩萨白佛言：“世尊！何等是根本罪？若有众生犯根本罪，烧灭善根趣向恶道，永堕弃损离人天乐，彼族姓子云何除罪，以善道乐及涅槃乐而充足耶？” 佛告弥勒：“刹帝利王有五种根本罪，若刹帝利王犯此罪者，烧灭善根趣向恶道，永堕弃损离人天乐。何等为五？刹帝利王若取佛物、招提僧物，若教他取，是名初罪。谤声闻法、谤辟支佛法、谤大乘法，为作留难隐蔽覆藏，是第二 现代汉语译本：退转，因为这种方便精进的力量，能够圆满地满足六波罗蜜（六种到达彼岸的方法），勤奋修行精进，迅速成就阿耨多罗三藐三菩提（无上正等正觉）。虚空藏菩萨成就这样不可思议的功德，勤奋修行精进，成就众生。’当时，弥勒菩萨对佛说：‘世尊！是什么因缘使得那位族姓子（指虚空藏菩萨）的头顶上独有如意宝珠，而其他菩萨没有呢？’ 佛告诉弥勒：‘那位虚空藏菩萨成就大悲心，对于那些身处苦难、触犯根本罪、走向恶道、烧毁善根而自我毁灭的众生来说，是最好的良药，对于那些身处黑暗的众生来说，就像太阳一样照亮他们。如果有众生触犯根本罪，心中充满疑惑的箭，破坏了法器，永远堕落、被抛弃、丧失善根，必定堕入恶道，无所依靠，被智者所抛弃的邪恶众生，那位族姓子能够指示他们正道，消除烦恼，使他们脱离恶道。如果有众生贪欲、嗔恚、愚痴很重，说没有因果，不畏惧来世，贪得无厌，常常嫉妒，甚至专门修行十不善业，也教他人修行，那位族姓子就像船和车一样，能够指示他们善道和涅槃之道。因此，那位族姓子，除了如来（佛）之外，一切世间的人天都应该供养他。’ 当时，弥勒菩萨对佛说：‘世尊！什么是根本罪？如果有众生触犯根本罪，烧毁善根，走向恶道，永远堕落、被抛弃，远离人天之乐，那位族姓子如何消除他们的罪过，用善道之乐和涅槃之乐来满足他们呢？’ 佛告诉弥勒：‘刹帝利王（古代印度四大种姓之一，指统治者）有五种根本罪，如果刹帝利王触犯这些罪过，就会烧毁善根，走向恶道，永远堕落、被抛弃，远离人天之乐。是哪五种呢？刹帝利王如果拿取佛的财物、招提僧（寺院）的财物，或者教唆他人拿取，这叫做第一种罪。诽谤声闻法（小乘佛教）、诽谤辟支佛法（缘觉乘佛教）、诽谤大乘法，设置障碍，隐瞒覆盖，这是第二种罪。
English
English version: 'Retreating, because of this expedient power of diligence, one can completely fulfill the six paramitas (six perfections), diligently practice diligence, and quickly achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment). Bodhisattva Akasagarbha (the Bodhisattva of the Treasury of Space) achieves such inconceivable merits, diligently practices diligence, and accomplishes sentient beings.' At that time, Bodhisattva Maitreya (the future Buddha) said to the Buddha, 'World Honored One! What is the cause and condition that the son of that clan (referring to Bodhisattva Akasagarbha) alone has a wish-fulfilling jewel on his head, while other Bodhisattvas do not?' The Buddha told Maitreya, 'That Bodhisattva Akasagarbha achieves great compassion. For those sentient beings who are in suffering, commit fundamental offenses, go towards evil paths, burn their roots of goodness, and destroy themselves, he is the best medicine. For those sentient beings who are in darkness, he is like the sun, illuminating them. If there are sentient beings who commit fundamental offenses, have arrows of doubt in their hearts, destroy the vessel of Dharma, forever fall, are abandoned, lose their roots of goodness, and are bound to fall into evil paths, without refuge or reliance, and are evil beings abandoned by the wise, that son of the clan can show them the right path, eliminate their afflictions, and lead them away from evil paths. If there are sentient beings who have much greed, hatred, and ignorance, say there is no cause and effect, do not fear the afterlife, are insatiable, often jealous, and even specifically practice the ten non-virtuous deeds, and also teach others to practice them, that son of the clan is like a boat and a cart, able to show them the path of goodness and the path of Nirvana. Therefore, that son of the clan, except for the Tathagata (Buddha), all beings in the world, both humans and gods, should make offerings to him.' At that time, Bodhisattva Maitreya said to the Buddha, 'World Honored One! What are the fundamental offenses? If there are sentient beings who commit fundamental offenses, burn their roots of goodness, go towards evil paths, forever fall, are abandoned, and are separated from the joys of humans and gods, how does that son of the clan eliminate their offenses, and fulfill them with the joys of the good path and the joys of Nirvana?' The Buddha told Maitreya, 'A Kshatriya king (one of the four major castes in ancient India, referring to rulers) has five fundamental offenses. If a Kshatriya king commits these offenses, he will burn his roots of goodness, go towards evil paths, forever fall, be abandoned, and be separated from the joys of humans and gods. What are the five? If a Kshatriya king takes the property of the Buddha, the property of the Sangha (monastery), or instigates others to take it, this is called the first offense. Slandering the Sravaka Dharma (Hinayana Buddhism), slandering the Pratyekabuddha Dharma (the Buddhism of the Solitary Realizers), slandering the Mahayana Dharma, creating obstacles, concealing and covering up, this is the second offense.' --------------------------------------------------------------------------------
Chinese
罪。若有信心出家，剃除须发身着染衣，或有持戒或不持戒，脱其袈裟逼令还俗，或时系闭或加杖楚，或断其命，是第三罪。若作五逆，杀父、杀母、杀阿罗汉、破和合僧、恶心出佛身血，于此五业若造一业，是第四罪。谤无因果不畏后世，常行十不善业亦教他行，身自坚住教他坚住十不善业，是第五罪。若刹帝利王于此五罪若犯一罪，是刹帝利王烧灭善根趣向恶道，永堕弃损离人天乐。彼族姓子为是人故，于离车出现身受生，或作沙门形象威仪，或作婆罗门形象威仪，为刹帝利王说，一切智所说甚深未曾有修多罗经、诸陀罗尼、诸忍诸地，令刹帝利王发露忏悔修戒，闻定慧勤行精进得生善处。 “大臣辅相有五种根本罪。何等为五？大臣辅相若取佛物、僧物，是名初罪。若破坏城邑聚落毁害人民，是第二罪。诽谤正法如上所说，是第三罪。毁出家人令其苦恼，如上广说，是第四罪。于五无间若作一业，是第五罪。大臣辅相于此五罪，若犯一罪如上所说。 “声闻弟子有五种根本罪。何等为五？一者杀、二者盗、三者淫、四者妄语、五者恶心出佛身血。声闻弟子于此五罪，若犯一罪，如上所说。 “初行菩萨有八种根本罪，毁坏大乘、烧灭善根趣向恶道，永堕弃损离人天大乘之乐，久住生死离善知 现代汉语译本：罪。如果有人有信心出家，剃除须发，身穿染色的衣服，无论持戒与否，脱下他们的袈裟，强迫他们还俗，或者将他们囚禁，或者用棍棒鞭打，或者夺取他们的生命，这是第三种罪。如果犯下五逆罪，即杀父、杀母、杀阿罗汉（已证悟的圣者）、破坏僧团的和合、恶意使佛陀流血，在这五种罪业中如果犯下任何一种，这是第四种罪。诽谤因果，不畏惧来世，经常做十不善业，也教导他人去做，自己坚定地做，也教导他人坚定地做十不善业，这是第五种罪。如果刹帝利王（统治者阶层）犯下这五种罪中的任何一种，这个刹帝利王就会烧毁善根，走向恶道，永远堕落，失去人天之乐。那个族姓之子为了这个人，在离车（古印度的一个地区）出现，化身受生，或者以沙门（出家修行者）的形象和威仪，或者以婆罗门（祭司阶层）的形象和威仪，为刹帝利王宣说一切智者（佛陀）所说的甚深未曾有的修多罗经（佛经）、诸陀罗尼（咒语）、诸忍（忍辱）、诸地（菩萨的修行阶段），使刹帝利王发露忏悔，修持戒律，听闻禅定和智慧，勤奋精进，得以投生善处。 大臣辅相有五种根本罪。哪五种呢？大臣辅相如果拿取佛陀的财物、僧团的财物，这称为第一种罪。如果破坏城邑聚落，毁坏人民，这是第二种罪。诽谤正法，如上面所说，这是第三种罪。毁坏出家人，使他们痛苦恼怒，如上面详细所说，这是第四种罪。如果犯下五无间罪中的任何一种，这是第五种罪。大臣辅相如果犯下这五种罪中的任何一种，如上面所说。 声闻弟子有五种根本罪。哪五种呢？第一是杀生，第二是偷盗，第三是邪淫，第四是妄语，第五是恶意使佛陀流血。声闻弟子如果犯下这五种罪中的任何一种，如上面所说。 初行菩萨有八种根本罪，毁坏大乘，烧毁善根，走向恶道，永远堕落，失去人天大乘之乐，长久处于生死轮回，远离善知识。
English
English version: Sins. If someone with faith leaves home, shaves their head and beard, and wears dyed robes, whether they uphold the precepts or not, if their robes are taken away, they are forced to return to lay life, or they are imprisoned, or beaten with sticks, or their life is taken, this is the third sin. If one commits the five heinous crimes, namely killing one's father, killing one's mother, killing an Arhat (an enlightened saint), disrupting the harmony of the Sangha (monastic community), or maliciously causing the Buddha to bleed, if one commits any of these five actions, this is the fourth sin. Slandering cause and effect, not fearing the afterlife, constantly engaging in the ten non-virtuous actions, and also teaching others to do so, firmly engaging in them oneself and teaching others to firmly engage in the ten non-virtuous actions, this is the fifth sin. If a Kshatriya king (ruling class) commits any of these five sins, this Kshatriya king will burn their roots of goodness, go towards evil paths, forever fall, and lose the joys of humans and gods. That son of a noble family, for the sake of this person, appears in Licchavi (an ancient region in India), takes birth, either in the form and demeanor of a Shramana (a renunciate practitioner), or in the form and demeanor of a Brahmin (priestly class), and speaks to the Kshatriya king about the profound and unprecedented Sutras (Buddhist scriptures) spoken by the All-Knowing One (Buddha), the various Dharanis (mantras), the various Kṣāntis (patience), and the various Bhumis (stages of a Bodhisattva's practice), causing the Kshatriya king to confess and repent, practice the precepts, hear about meditation and wisdom, diligently strive, and be reborn in a good place. Ministers and counselors have five fundamental sins. What are the five? If a minister or counselor takes the property of the Buddha or the Sangha, this is called the first sin. If they destroy cities and villages, harming the people, this is the second sin. Slandering the Dharma, as mentioned above, is the third sin. Destroying those who have left home, causing them suffering and distress, as detailed above, is the fourth sin. If one commits any of the five heinous crimes, this is the fifth sin. If a minister or counselor commits any of these five sins, as mentioned above. Shravaka disciples have five fundamental sins. What are the five? First is killing, second is stealing, third is sexual misconduct, fourth is lying, and fifth is maliciously causing the Buddha to bleed. If a Shravaka disciple commits any of these five sins, as mentioned above. A Bodhisattva in the initial stages of practice has eight fundamental sins, destroying the Mahayana, burning the roots of goodness, going towards evil paths, forever falling, losing the joys of humans, gods, and the Mahayana, dwelling long in the cycle of birth and death, and being far from good teachers. --------------------------------------------------------------------------------
Chinese
识。何等为八？此诸众生以恶行故生此险恶五浊世界，以少善根故近善知识，得闻甚深大乘经典。其人浅智善根微薄，发阿耨多罗三藐三菩提心，初行菩萨，闻说甚深法空经典，如其所闻受持读诵。为浅识者，随其所闻义而为演说。彼人闻法心生怖畏，便退阿耨多罗三藐三菩提、发声闻心，此初行菩萨犯根本罪。以犯罪故烧灭善根趣向恶道，永堕弃损离于人天涅槃之乐，毁菩提心。是故菩萨应当先知众生心行，然后渐次而为说法。譬如入海渐渐转深，为此人故，虚空藏菩萨处处受身，令初行菩萨随所犯罪畏堕恶道。若闻虚空藏菩萨名号，闻已欢喜欲得睹见，忏所犯罪，于夜后乃烧阿伽楼香多佉罗香，合掌恭敬称虚空藏菩萨名号。彼族姓子，随其所应现种种身，或现自身或梵释身乃至现男女之身，在其人前，即令初行菩萨，随其所犯忏悔除罪，亦复为说无上大乘甚深方便三昧、陀罗尼、诸忍诸地，令离恶道怖畏，不退阿耨多罗三藐三菩提，发大精进犹如金刚，行六波罗蜜速证阿耨多罗三藐三菩提。虚空藏菩萨若不现身，应当求请阿楼那天，作如是言：‘南无阿楼那天，成就大悲，有大威势。若出现时，光明照曜遍阎浮提并照我身，愿以我言白虚空藏菩萨，便我梦中而得见之，示我方便令我忏悔根本重罪，得摩诃衍智慧圣 现代汉语译本：什么是八种识？这些众生因为恶行而生于这个险恶的五浊世界，因为少许善根而接近善知识，得以听闻甚深的大乘经典。这些人智慧浅薄，善根微弱，发起了阿耨多罗三藐三菩提心（无上正等正觉之心），初入菩萨道，听闻讲述甚深法空的经典，就按照他们所听闻的受持读诵。他们为那些见识浅薄的人，随他们所听闻的义理而进行演说。那些人听闻佛法后心生恐惧，便退失了阿耨多罗三藐三菩提心，转而发起了声闻心（追求自我解脱之心），这位初行菩萨就犯了根本重罪。因为犯了罪，烧毁了善根，趋向恶道，永远堕落，失去人天涅槃的快乐，毁坏了菩提心。因此，菩萨应当先了解众生的心行，然后逐渐地为他们说法。譬如进入大海，要逐渐深入。为了这些人，虚空藏菩萨（菩萨名，象征智慧广大如虚空）处处示现化身，让初行菩萨因为所犯的罪而畏惧堕入恶道。如果听到虚空藏菩萨的名号，听后欢喜，想要见到他，忏悔所犯的罪，在夜晚之后焚烧阿伽楼香（沉香的一种）和多佉罗香（一种香料），合掌恭敬称念虚空藏菩萨的名号。这位族姓子（指修行人），会随其所应示现种种身，或者示现自身，或者示现梵天（色界天主）和帝释天（欲界天主）之身，乃至示现男女之身，在那人面前，立即让初行菩萨，随其所犯忏悔消除罪业，也为他们讲述无上大乘甚深方便三昧（禅定）、陀罗尼（总持）、诸忍（安忍）诸地（菩萨修行阶位），让他们远离恶道的恐惧，不退失阿耨多罗三藐三菩提心，发起大精进犹如金刚，修行六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧）迅速证得阿耨多罗三藐三菩提。如果虚空藏菩萨不现身，应当祈求阿楼那天（星宿名），这样说：‘南无阿楼那天，成就大悲，有大威势。如果出现时，光明照耀遍布阎浮提（我们所居住的世界）并照耀我的身体，愿你把我的话告诉虚空藏菩萨，让我在梦中能够见到他，指示我方便法门，让我忏悔根本重罪，获得摩诃衍（大乘）智慧圣果。’ 现代汉语译本：什么是八种识？这些众生因为恶行而生于这个险恶的五浊世界，因为少许善根而接近善知识，得以听闻甚深的大乘经典。这些人智慧浅薄，善根微弱，发起了阿耨多罗三藐三菩提心（无上正等正觉之心），初入菩萨道，听闻讲述甚深法空的经典，就按照他们所听闻的受持读诵。他们为那些见识浅薄的人，随他们所听闻的义理而进行演说。那些人听闻佛法后心生恐惧，便退失了阿耨多罗三藐三菩提心，转而发起了声闻心（追求自我解脱之心），这位初行菩萨就犯了根本重罪。因为犯了罪，烧毁了善根，趋向恶道，永远堕落，失去人天涅槃的快乐，毁坏了菩提心。因此，菩萨应当先了解众生的心行，然后逐渐地为他们说法。譬如进入大海，要逐渐深入。为了这些人，虚空藏菩萨（菩萨名，象征智慧广大如虚空）处处示现化身，让初行菩萨因为所犯的罪而畏惧堕入恶道。如果听到虚空藏菩萨的名号，听后欢喜，想要见到他，忏悔所犯的罪，在夜晚之后焚烧阿伽楼香（沉香的一种）和多佉罗香（一种香料），合掌恭敬称念虚空藏菩萨的名号。这位族姓子（指修行人），会随其所应示现种种身，或者示现自身，或者示现梵天（色界天主）和帝释天（欲界天主）之身，乃至示现男女之身，在那人面前，立即让初行菩萨，随其所犯忏悔消除罪业，也为他们讲述无上大乘甚深方便三昧（禅定）、陀罗尼（总持）、诸忍（安忍）诸地（菩萨修行阶位），让他们远离恶道的恐惧，不退失阿耨多罗三藐三菩提心，发起大精进犹如金刚，修行六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧）迅速证得阿耨多罗三藐三菩提。如果虚空藏菩萨不现身，应当祈求阿楼那天（星宿名），这样说：‘南无阿楼那天，成就大悲，有大威势。如果出现时，光明照耀遍布阎浮提（我们所居住的世界）并照耀我的身体，愿你把我的话告诉虚空藏菩萨，让我在梦中能够见到他，指示我方便法门，让我忏悔根本重罪，获得摩诃衍（大乘）智慧圣果。’