Chinese
坏丧失身命。初行菩萨亦复如是，欲入摩诃衍海，以嫉妒故而作妄语，毁破信船、断智慧命，是摩诃罗凡小菩萨犯根本罪，是名初行菩萨第五之罪。 “复次，族姓子！未来世中当有出家、在家初行菩萨，受持读诵甚深空义、三昧、陀罗尼、诸忍诸地，大人所行诸庄严事，大乘经典。作如是心，为他解说：‘此诸法者，是我所证，我今以大悲故为汝解说。汝应修习，汝亦不久于此深法当自知见。’彼人不言我但读诵此甚深法，为他解说而实未证。妄说己身得三世诸佛、菩萨摩诃萨、诸贤圣人量过大海所证之法。犹如有迳过旷野饥渴所逼，甚大疲乏趣彼树林树，求索饮食，舍甘果树往趣毒树，食其果实即便命终。我说此人亦复如是，得难得身，值善知识遇大乘法；贪利养故，虚自称举卑下他人，如是之人，犯根本罪趣向恶道，永堕弃损，智者所贱。是人不应亲近。刹利、波罗门、毗舍、首陀罗及诸智人，若亲近者皆悉犯罪。是名初行菩萨第六之罪。 “复次，族姓子！未来世中刹帝利王，有旃陀罗国师宰相辅佐大臣旃陀罗医，又有愚痴自谓明智，起大憍慢。如是等人，多饶财宝广修种种布施福业，持布施故，憍慢放逸。向刹利王说诸沙门种种过恶，亦向沙门说王过恶。国王力故谪沙门、侵夺财物。时诸比丘 现代汉语译本 丧失生命是极其糟糕的。初行菩萨也是如此，想要进入摩诃衍（Mahayana，大乘）的海洋，却因为嫉妒而说妄语，毁坏了信心的船只，断送了智慧的生命。这是摩诃罗凡（Maharola，大恶）小菩萨所犯的根本罪，这是初行菩萨的第五种罪过。 再者，族姓子！未来世中，将会有出家和在家的初行菩萨，他们受持读诵甚深的空性之义、三昧（Samadhi，禅定）、陀罗尼（Dharani，总持）、各种忍辱和各种菩萨的修行阶段，以及大人物所修行的各种庄严之事，还有大乘经典。他们会这样想，并为他人解说：‘这些法是我所证悟的，我现在因为大悲心而为你们解说。你们应当修习，你们不久也会对这甚深的法有所知见。’他们不说自己只是读诵这些甚深之法，为他人解说而实际上并未证悟。他们妄称自己得到了三世诸佛、菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）、以及诸贤圣人所证悟的、如同大海般深广的法。这就好比有人经过旷野，饥渴难耐，非常疲惫地走到树林，想要寻找食物，却舍弃了甘甜的果树，走向毒树，吃了毒果就立刻丧命。我说这个人也是如此，得到了难得的人身，遇到了善知识，遇到了大乘佛法；却因为贪图利益供养，虚假地抬高自己，贬低他人。这样的人，犯了根本罪，走向恶道，永远堕落，被智者所鄙视。这样的人不应该亲近。刹帝利（Kshatriya，贵族）、婆罗门（Brahmana，祭司）、吠舍（Vaishya，商人）、首陀罗（Shudra，奴隶）以及所有智者，如果亲近这样的人，都会犯下罪过。这是初行菩萨的第六种罪过。 再者，族姓子！未来世中，刹帝利（Kshatriya，贵族）国王会有旃陀罗（Chandala，贱民）国师、宰相、辅佐大臣和旃陀罗（Chandala，贱民）医生，还有愚痴却自认为聪明的人，他们会生起极大的骄慢。这些人，拥有很多财富，广泛地修习各种布施的福业，因为布施而骄慢放纵。他们会向刹帝利（Kshatriya，贵族）国王说各种沙门（Shramana，修行者）的过错，也会向沙门（Shramana，修行者）说国王的过错。国王因为权势，会贬谪沙门，侵夺他们的财物。这时，各位比丘（Bhikkhu，出家僧人）
English
English version It is terrible to lose one's life. A Bodhisattva in the initial stages is also like this. Wanting to enter the ocean of Mahayana, they speak falsely due to jealousy, destroying the ship of faith and cutting off the life of wisdom. This is a fundamental offense committed by a Maharola (great evil) minor Bodhisattva, and it is the fifth offense of a Bodhisattva in the initial stages. Furthermore, son of a noble family! In the future, there will be both ordained and lay Bodhisattvas in the initial stages who uphold, recite, and explain the profound meaning of emptiness, Samadhi (meditative absorption), Dharani (mantras), various forms of patience, various stages of practice, the magnificent deeds of great beings, and the Mahayana scriptures. They will think and explain to others, 'These teachings are what I have realized, and now I explain them to you out of great compassion. You should practice, and you too will soon come to know and see this profound teaching for yourselves.' They do not say that they merely recite these profound teachings and explain them to others without having actually realized them. They falsely claim to have attained the teachings realized by the Buddhas of the three times, Bodhisattva-Mahasattvas (great Bodhisattvas), and all the sages, which are as vast as the ocean. It is like someone who, having passed through a wilderness, is driven by hunger and thirst, and, greatly fatigued, goes to a grove of trees seeking food. They abandon the sweet fruit trees and go to the poisonous trees, eating their fruit and immediately dying. I say that this person is also like that. They have obtained a rare human body, encountered a good teacher, and encountered the Mahayana Dharma; yet, out of greed for gain and offerings, they falsely elevate themselves and belittle others. Such a person commits a fundamental offense, goes towards evil paths, falls into ruin forever, and is despised by the wise. Such a person should not be approached. Kshatriyas (warriors), Brahmanas (priests), Vaishyas (merchants), Shudras (laborers), and all wise people, if they associate with such a person, will all commit offenses. This is the sixth offense of a Bodhisattva in the initial stages. Furthermore, son of a noble family! In the future, a Kshatriya (warrior) king will have Chandala (outcaste) state preceptors, prime ministers, assistant ministers, and Chandala (outcaste) doctors, as well as foolish people who consider themselves wise, and they will develop great arrogance. These people, possessing much wealth, extensively practice various meritorious acts of giving, and because of their giving, they become arrogant and unrestrained. They will speak to the Kshatriya (warrior) king about the various faults of the Shramanas (ascetics), and they will also speak to the Shramanas (ascetics) about the faults of the king. Because of the king's power, he will demote the Shramanas and seize their property. At that time, the Bhikkhus (monks) --------------------------------------------------------------------------------
Chinese
为彼所逼，便取佛物、招提僧物及己身物而用与之。诸栴陀罗得是物已，以上王如是之人，俱犯重罪是名第七之罪。 “复次，未来世中有恶国王、旃陀罗沙门，非法是法，舍修多罗毗尼正戒，亦复不依黑印大印大悲导师所说般若波罗蜜戒，及余修多罗中善方便戒，更作异法造新制限，恼乱行法比丘，以恼乱故不能修习毗婆舍那及舍摩他，多行学问欢作众事。行是业故，不能制伏诸结烦恼。是诸比丘既失善心又破威仪，所行怠慢，实非沙门自称沙门，不修梵行自称梵行，无所忌难高声言论。犹如具音善能说法，令刹利王、大臣辅佐恭敬供养，向诸白衣妄说行法比丘种种过恶，令王大臣起嫌责心，取行法比丘资生之物回与居家比丘，如是之人俱犯重罪。何以故？禅定比丘是良福田、是三昧、陀罗尼、诸忍诸地之器，演说正道能作照明，度脱众生烦恼诸业。佛为不具法初行菩萨，说此八根本罪。初行菩萨于此八事若犯一罪，是初行菩萨烧灭善根趣向恶道，永堕弃损离人天乐，毁菩提心。 “虚空藏菩萨为是人故，于诸方土处处现身，或现沙门形相威仪乃至畜生形相威仪，广说如首楞严经，处处为诸众生解说如来甚深修多罗、三昧、陀罗尼、诸忍诸地，令彼犯罪无方便慧初行菩萨心生惭愧，深怀怖畏发露忏悔。 现代汉语译本 被那些人逼迫，就拿佛的财物、寺院僧众的财物以及自己的财物给他们用。那些旃陀罗（贱民）得到这些财物后，连同以上述方式对待僧人的国王，都犯了重罪，这被称为第七种罪。 “再者，未来世中，会有邪恶的国王和旃陀罗沙门（贱民出家人），他们把非法说成是法，舍弃《修多罗》（经藏）和《毗尼》（律藏）的正戒，也不遵循黑印、大印、大悲导师（指佛陀）所说的《般若波罗蜜戒》，以及其他《修多罗》中的善巧方便戒，反而另立异法，制造新的限制，扰乱修行佛法的比丘。因为受到扰乱，他们不能修习毗婆舍那（内观）和舍摩他（止观），反而热衷于学习各种知识，喜欢做各种事情。因为从事这些行为，他们不能制伏各种烦恼。这些比丘既失去了善心，又破坏了威仪，行为懈怠，实际上不是沙门却自称沙门，不修梵行却自称修梵行，毫无顾忌地高声议论。他们就像声音洪亮、善于说法的人，让刹利王（贵族）、大臣和辅佐官员恭敬供养他们，却向在家信徒妄说修行佛法的比丘的种种过错，使国王和大臣产生嫌弃责备之心，夺取修行佛法比丘的资生之物，转给在家的比丘。像这样的人都犯了重罪。为什么呢？因为禅定比丘是良田福地，是三昧（禅定）、陀罗尼（总持）、各种忍辱和各种境界的器皿，他们演说正道，能够照亮世间，度脱众生的烦恼和业障。佛为那些不具足法、初发心的菩萨，说了这八种根本罪。初发心的菩萨如果犯了这八种罪中的任何一种，就会烧毁善根，走向恶道，永远堕落，失去人天之乐，毁坏菩提心。 “虚空藏菩萨为了这些人，在各个地方处处显现身形，有时显现沙门的形相和威仪，甚至显现畜生的形相和威仪，详细情况如《首楞严经》所说。他处处为众生解说如来甚深的《修多罗》、《三昧》、《陀罗尼》、各种忍辱和各种境界，使那些犯罪、没有方便智慧的初发心菩萨心生惭愧，深怀恐惧，发露忏悔。
English
English version Being compelled by them, they would take the Buddha's property, the Sangha's property, and their own property to give to them. Those Chandala (outcasts), having received these things, along with the king who treats the monks in this way, all commit grave offenses; this is called the seventh offense. Furthermore, in the future, there will be evil kings and Chandala (outcast) monks who will declare what is not Dharma to be Dharma, abandon the correct precepts of the Sutras and Vinaya, and not follow the Prajna Paramita precepts spoken by the Black Seal, Great Seal, and Great Compassion Teacher (referring to the Buddha), nor the skillful means precepts in other Sutras. Instead, they will create different laws and new restrictions, disturbing the Dharma-practicing Bhikkhus. Because of this disturbance, they will be unable to practice Vipassana (insight meditation) and Samatha (calm abiding meditation), and instead will be keen on learning various knowledge and enjoy doing various things. Because of engaging in these activities, they will be unable to subdue their afflictions. These Bhikkhus, having lost their good minds and broken their deportment, will be lazy in their conduct. They are not actually Sramanas (monks) but call themselves Sramanas, not practicing Brahmacharya (celibacy) but call themselves practicing Brahmacharya, and without any restraint, they will speak loudly. They are like those with good voices who are skilled in speaking Dharma, causing Kshatriya (nobles), ministers, and assistants to respectfully make offerings to them. However, they falsely speak to lay people about the various faults of the Dharma-practicing Bhikkhus, causing the king and ministers to develop feelings of dislike and blame. They take the necessities of the Dharma-practicing Bhikkhus and give them to the lay Bhikkhus. Such people all commit grave offenses. Why is this so? Because the meditation Bhikkhus are fields of merit, vessels of Samadhi (meditation), Dharani (mantras), various forms of patience, and various stages. They expound the correct path, illuminate the world, and liberate sentient beings from afflictions and karmic obstacles. The Buddha spoke of these eight fundamental offenses for those Bodhisattvas who are not fully accomplished in the Dharma and are beginners. If a beginner Bodhisattva commits any one of these eight offenses, they will burn their roots of goodness, go towards evil paths, fall forever, lose the joys of humans and gods, and destroy their Bodhicitta (mind of enlightenment). For the sake of these people, the Bodhisattva Akasagarbha manifests his body everywhere in all directions, sometimes appearing in the form and deportment of a Sramana, and even in the form and deportment of an animal, as described in detail in the Surangama Sutra. He explains to sentient beings everywhere the profound Sutras, Samadhi, Dharani, various forms of patience, and various stages of the Tathagata, causing those beginner Bodhisattvas who have committed offenses and lack skillful wisdom to feel ashamed, deeply fearful, and to confess and repent. --------------------------------------------------------------------------------
Chinese
若诸众生闻虚空藏菩萨名号，欲得都见忏悔重罪，永得除灭恶道畏者，应当礼敬称虚空藏菩萨名号。彼族姓子，随其福力，或现自身，或现梵释身乃至现男女身，在其人前，令初行菩萨随所犯罪而得忏悔，亦为演说无上大乘甚深方便三昧陀罗尼，令其坚住诸忍诸地，永得远离恶道怖畏，于阿耨多罗三藐三菩提而不退转，有大精进勇猛之力，犹如电光修行六波罗蜜，速成阿耨多罗三藐三菩提。 “若彼族姓子，不为现身令得见者，彼若有罪初行菩萨，于夜后分向于东方烧香，礼拜求请阿楼那天，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使我梦中而得见之，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，令其悔罪永忘失菩提之心，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。以有如是精进勇猛不可思议大功德故，虚空藏菩萨顶上有此如意宝珠。 “复次，族姓子！若有众生闻虚空藏菩萨名号，图画形像而供养者，其人所生之处，火不能烧、水不能溺、兵刃不害，毒不能伤，人与非人无能侵害，终不横死；王事不加，不 现代汉语译本：如果众生听闻虚空藏菩萨（虚空般广大，能容纳一切智慧的菩萨）的名号，想要完全忏悔重罪，永远消除堕入恶道的恐惧，应当礼敬并称念虚空藏菩萨的名号。这位善男子或善女人，会根据他们的福德力量，或者显现自身，或者显现梵天（创造之神）或帝释天（众神之王）的身形，甚至显现男女之身，在他们面前，让初发心的菩萨能够根据所犯的罪过进行忏悔，也为他们演说无上大乘甚深方便的三昧陀罗尼（一种禅定和咒语），使他们坚定地安住于各种忍辱和菩萨的各个阶位，永远远离恶道的恐惧，在证得阿耨多罗三藐三菩提（无上正等正觉）的道路上永不退转，拥有强大的精进勇猛之力，如同闪电般修行六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧），迅速成就阿耨多罗三藐三菩提。 如果这位善男子或善女人，没有显现身形让他们见到，那么如果有犯了罪的初发心菩萨，在夜晚后半段面向东方烧香，礼拜祈请阿楼那天（黎明之神），这样说：‘南无阿楼那天，您成就大悲，拥有大威势，当您出现时，光明照耀遍布阎浮提（我们所居住的世界）并照耀我的身体，愿您将我的话转告虚空藏菩萨，使我能在梦中见到他，指示我忏悔根本重罪的方法，获得摩诃衍（大乘）的智慧圣眼。’这时，应当在原来的地方睡觉，等到阿楼那出现时，虚空藏菩萨会为初发心的菩萨在梦中显现身形，为他们讲述大智慧的方便法门，让他们忏悔罪过，永远不会失去菩提之心，获得三昧，坚定地安住于大乘，迅速圆满六波罗蜜。不久，他们将证得阿耨多罗三藐三菩提。因为有这样精进勇猛不可思议的大功德，虚空藏菩萨的头顶上才有这颗如意宝珠。 再者，善男子或善女人！如果有众生听闻虚空藏菩萨的名号，绘制他的形像并供养，那么这个人所出生的地方，火不能烧，水不能淹，兵器不能伤害，毒药不能伤害，人和非人（鬼神等）都不能侵害，最终不会横死；不会遭受王法的惩罚，不会被盗贼所侵扰。