English
English version: What are the eight kinds of consciousness? These sentient beings, due to their evil deeds, are born into this perilous world of the five turbidities. Because of their meager roots of goodness, they draw near to virtuous teachers and are able to hear the profound Mahayana scriptures. These people, with their shallow wisdom and weak roots of goodness, generate the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment). As beginners on the Bodhisattva path, they hear the scriptures expounding the profound emptiness of phenomena. They receive, uphold, and recite these scriptures according to what they have heard. For those with shallow understanding, they explain the meaning according to what they have heard. When those people hear the Dharma, they become fearful and retreat from the aspiration for Anuttara-samyak-sambodhi, instead generating the aspiration for a Sravaka (a disciple seeking personal liberation). This beginner Bodhisattva commits a fundamental transgression. Because of this transgression, they burn away their roots of goodness and turn towards evil paths, falling away forever, losing the joy of human and heavenly rebirths and Nirvana, and destroying their Bodhi mind. Therefore, Bodhisattvas should first understand the minds and actions of sentient beings, and then gradually teach them the Dharma. It is like entering the ocean, where one gradually goes deeper. For the sake of these people, Bodhisattva Akasagarbha (a Bodhisattva whose wisdom is as vast as space) manifests bodies in various places, causing the beginner Bodhisattva to fear falling into evil paths because of their transgressions. If they hear the name of Bodhisattva Akasagarbha, and upon hearing it, rejoice and wish to see him, and repent of their transgressions, then after nightfall, they should burn Agaru incense (a type of agarwood) and Tagara incense (a type of fragrance), and with palms joined respectfully, recite the name of Bodhisattva Akasagarbha. This person of good lineage will manifest various bodies as appropriate, either manifesting his own body, or the bodies of Brahma (the lord of the Form Realm) and Sakra (the lord of the Desire Realm), or even the bodies of men and women. In front of that person, he will immediately cause the beginner Bodhisattva to repent and eliminate their transgressions, and will also explain the unsurpassed Mahayana profound expedient Samadhi (meditative absorption), Dharani (mantras), the various Ksamti (patience), and the various Bhumi (stages of Bodhisattva practice), causing them to be free from the fear of evil paths, not to retreat from Anuttara-samyak-sambodhi, to generate great diligence like a diamond, to practice the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and to quickly attain Anuttara-samyak-sambodhi. If Bodhisattva Akasagarbha does not manifest, one should beseech the star Aloraka, saying: ‘Namo Aloraka, who has achieved great compassion and great power. If you appear, may your light shine throughout Jambudvipa (the world we live in) and illuminate my body. May you convey my words to Bodhisattva Akasagarbha, so that I may see him in my dreams, and he may show me the expedient means to repent of my fundamental transgressions and attain the wisdom of the Mahayana.’ English version: What are the eight kinds of consciousness? These sentient beings, due to their evil deeds, are born into this perilous world of the five turbidities. Because of their meager roots of goodness, they draw near to virtuous teachers and are able to hear the profound Mahayana scriptures. These people, with their shallow wisdom and weak roots of goodness, generate the aspiration for Anuttara-samyak-sambodhi (supreme perfect enlightenment). As beginners on the Bodhisattva path, they hear the scriptures expounding the profound emptiness of phenomena. They receive, uphold, and recite these scriptures according to what they have heard. For those with shallow understanding, they explain the meaning according to what they have heard. When those people hear the Dharma, they become fearful and retreat from the aspiration for Anuttara-samyak-sambodhi, instead generating the aspiration for a Sravaka (a disciple seeking personal liberation). This beginner Bodhisattva commits a fundamental transgression. Because of this transgression, they burn away their roots of goodness and turn towards evil paths, falling away forever, losing the joy of human and heavenly rebirths and Nirvana, and destroying their Bodhi mind. Therefore, Bodhisattvas should first understand the minds and actions of sentient beings, and then gradually teach them the Dharma. It is like entering the ocean, where one gradually goes deeper. For the sake of these people, Bodhisattva Akasagarbha (a Bodhisattva whose wisdom is as vast as space) manifests bodies in various places, causing the beginner Bodhisattva to fear falling into evil paths because of their transgressions. If they hear the name of Bodhisattva Akasagarbha, and upon hearing it, rejoice and wish to see him, and repent of their transgressions, then after nightfall, they should burn Agaru incense (a type of agarwood) and Tagara incense (a type of fragrance), and with palms joined respectfully, recite the name of Bodhisattva Akasagarbha. This person of good lineage will manifest various bodies as appropriate, either manifesting his own body, or the bodies of Brahma (the lord of the Form Realm) and Sakra (the lord of the Desire Realm), or even the bodies of men and women. In front of that person, he will immediately cause the beginner Bodhisattva to repent and eliminate their transgressions, and will also explain the unsurpassed Mahayana profound expedient Samadhi (meditative absorption), Dharani (mantras), the various Ksamti (patience), and the various Bhumi (stages of Bodhisattva practice), causing them to be free from the fear of evil paths, not to retreat from Anuttara-samyak-sambodhi, to generate great diligence like a diamond, to practice the Six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom), and to quickly attain Anuttara-samyak-sambodhi. If Bodhisattva Akasagarbha does not manifest, one should beseech the star Aloraka, saying: ‘Namo Aloraka, who has achieved great compassion and great power. If you appear, may your light shine throughout Jambudvipa (the world we live in) and illuminate my body. May you convey my words to Bodhisattva Akasagarbha, so that I may see him in my dreams, and he may show me the expedient means to repent of my fundamental transgressions and attain the wisdom of the Mahayana.’ --------------------------------------------------------------------------------
Chinese
眼。’尔时应当眠寝本处，至阿楼那出时，虚空藏菩萨为初行菩萨梦中现身，为说大智方便令其悔罪。亦不忘失菩提之心，逮得三昧坚住大乘，速满足六波罗蜜，不久当得阿耨多罗三藐三菩提。是名初行菩萨第一之罪。 “若初行菩萨语众生言：‘汝于大乘不能善修般若波罗蜜，亦复不能得成阿耨多罗三藐三菩提。汝应速发声闻辟支佛心，汝可速得出离生死。’余如上说，是名初行菩萨第二之罪。 “复次，若初行菩萨说众人言：‘汝何为坚持波罗提木叉戒？应速发阿耨多罗三藐三菩提心，读诵摩诃衍经。若以烦恼故，起身口意不善业不者，皆当除灭不受果报。’余如上说，是名初行菩萨第三之罪。 “复次，若初行菩萨语众生言：‘族姓子！汝不应听受声闻经法，应当覆藏。何以故？不能令汝得大果报、永断烦恼。应当听受摩诃衍经，令汝恶行一切消灭，速证阿耨多罗三藐三菩提。’若彼众生受是见者，犯根本罪，是名初行菩萨第四之罪。 “复次，若初行菩萨为名利故，读诵解说摩诃衍经，作如是言：‘我是摩诃衍人。’见他得利心怀瞋恨，自高其身卑下他人，以嫉妒故，自说己身得过人法，是人于摩诃衍中而犯重罪，趣向恶道永堕弃损。犹如有人欲入大海，修治船舫欲至宝所，中路船 现代汉语译本：‘眼。’那时，应当回到自己的住处睡觉，直到黎明时分，虚空藏菩萨（虚空般智慧的菩萨）会以梦境的形式显现在初行菩萨面前，为他们讲述大智慧的方便法门，让他们忏悔罪过。同时，也不会忘记菩提之心（觉悟之心），从而获得三昧（禅定），坚定地安住于大乘（菩萨乘），迅速圆满六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧），不久就能证得阿耨多罗三藐三菩提（无上正等正觉）。这被称为初行菩萨的第一种罪过。 现代汉语译本：‘如果初行菩萨对众生说：’你不能很好地修习般若波罗蜜（以智慧到达彼岸），也不能成就阿耨多罗三藐三菩提。你应该尽快发起声闻（听闻佛法而修行）或辟支佛（独自觉悟）之心，你可以尽快脱离生死轮回。’其余的如同上面所说，这被称为初行菩萨的第二种罪过。 现代汉语译本：‘再者，如果初行菩萨对众人说：’你们为什么还要坚持波罗提木叉戒（别解脱戒）？应该尽快发起阿耨多罗三藐三菩提心，读诵摩诃衍经（大乘经典）。如果因为烦恼而起身口意的不善业，都应当消除，不会承受果报。’其余的如同上面所说，这被称为初行菩萨的第三种罪过。 现代汉语译本：‘再者，如果初行菩萨对众生说：’善男子！你不应该听受声闻的经法，应当将其隐藏起来。为什么呢？因为它不能让你获得大的果报，永远断除烦恼。你应该听受摩诃衍经，让你的恶行全部消灭，迅速证得阿耨多罗三藐三菩提。’如果那些众生接受这种见解，就犯了根本罪，这被称为初行菩萨的第四种罪过。 现代汉语译本：‘再者，如果初行菩萨为了名利，读诵解说摩诃衍经，并说：’我是修习大乘的人。’看到别人获得利益就心生嗔恨，抬高自己贬低他人，因为嫉妒，就说自己得到了超越常人的法，这样的人在大乘中犯了重罪，会堕入恶道，永远被抛弃。就像有人想要进入大海，修好船只想要到达宝藏之地，结果在半路船只损坏，无法到达宝藏之地一样。
English
English version: 'Eye.' At that time, one should return to their dwelling and sleep. When the light of dawn appears, the Bodhisattva Akasagarbha (Bodhisattva of the space-like wisdom) will appear in the dreams of the newly practicing Bodhisattvas, teaching them the expedient methods of great wisdom, enabling them to repent their sins. They will also not forget the Bodhi mind (mind of enlightenment), thereby attaining Samadhi (meditative absorption), firmly abiding in the Mahayana (Great Vehicle), quickly fulfilling the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom), and soon attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). This is called the first offense of a newly practicing Bodhisattva. English version: 'If a newly practicing Bodhisattva says to sentient beings: 'You cannot properly cultivate Prajna Paramita (perfection of wisdom) in the Mahayana, nor can you attain Anuttara-samyak-sambodhi. You should quickly develop the mind of a Sravaka (hearer of the Dharma) or Pratyekabuddha (solitary enlightened one), you can quickly escape the cycle of birth and death.' The rest is as described above. This is called the second offense of a newly practicing Bodhisattva. English version: 'Furthermore, if a newly practicing Bodhisattva says to the crowd: 'Why do you still adhere to the Pratimoksha precepts (rules of monastic discipline)? You should quickly develop the mind of Anuttara-samyak-sambodhi, and recite the Mahayana Sutras (Great Vehicle scriptures). If, due to afflictions, you commit unwholesome actions of body, speech, and mind, they should all be eliminated and you will not receive the karmic consequences.' The rest is as described above. This is called the third offense of a newly practicing Bodhisattva. English version: 'Furthermore, if a newly practicing Bodhisattva says to sentient beings: 'Noble son! You should not listen to the teachings of the Sravakas, you should conceal them. Why? Because they cannot enable you to obtain great rewards and permanently cut off afflictions. You should listen to the Mahayana Sutras, which will cause all your evil deeds to be eliminated, and you will quickly attain Anuttara-samyak-sambodhi.' If those sentient beings accept this view, they commit a fundamental offense. This is called the fourth offense of a newly practicing Bodhisattva. English version: 'Furthermore, if a newly practicing Bodhisattva, for the sake of fame and gain, recites and explains the Mahayana Sutras, and says: 'I am a practitioner of the Mahayana.' Upon seeing others gain benefits, they harbor anger, elevate themselves and belittle others. Due to jealousy, they claim to have attained extraordinary qualities. Such a person commits a grave offense in the Mahayana, will fall into evil paths, and be forever abandoned. It is like someone who wants to enter the ocean, repairs their ship to reach a place of treasures, but the ship breaks down halfway, and they cannot reach the place of treasures.' --------------------------------------------------------------------------------