Chinese
初发心故，观彼菩萨本起重业罪过因缘，教令忏悔，为彼示现甚深善巧微妙方便，说于最上大乘法要，教令建立三昧忍门诸陀罗尼说地等法，令其解脱一切恶道重罪因缘，住不转地，向于阿耨多罗三藐三菩提；又得大力犹如金刚，成牢固心于六波罗蜜中；又得成就阿耨多罗三藐三菩提。是虚空孕菩萨，或众生前示现己身，现自身已而为说法。若虚空孕菩萨未为现于身时，时彼初行菩萨大士，更于后夜香汤澡浴着净衣裳，烧沉水香，求彼东方黄白大士名阿楼那，而口唱言：‘仁阿楼那！汝大慈悲欲出现照此阎浮提，怜愍我故，起慈悲心覆护于我。为我咨白虚空孕菩萨，令虚空孕菩萨示我方便，我今欲忏所有重罪，令我于圣大乘之中得大智眼。’作是劝请礼拜已讫，还归本处安隐睡眠。 “尔时东方黄白大士阿楼那出时，虚空孕菩萨即来现身于睡眠梦中，在彼犯重菩萨之前示现己身，教彼重罪初行菩萨大智方便悔所犯罪；或复示现大方便智，令彼初发道心菩萨得彼三昧，名无忘失菩提之心，安止住于大乘法中，速满成就六波罗蜜。 “复次善男子！或有初行菩萨见行菩萨行者，至其人所而告彼言：‘汝不能行菩萨六波罗蜜，亦不能成就阿耨多罗三藐三菩提。汝当发声闻辟支佛心，汝于烦恼即得解脱。’乃至如 现代汉语译本 因为初发菩提心，（菩萨）观察那些菩萨最初所造的深重罪业的因缘，教导他们忏悔，为他们展示甚深巧妙的微妙方便，宣说最上乘的佛法要义，教导他们建立三昧忍门和各种陀罗尼（总持法门），宣说地等法门，使他们解脱一切恶道的深重罪业因缘，安住于不退转地，趋向阿耨多罗三藐三菩提（无上正等正觉）；又获得如金刚般的大力，在六波罗蜜（布施、持戒、忍辱、精进、禅定、智慧）中成就牢固的心；又得以成就阿耨多罗三藐三菩提。这位虚空孕菩萨，有时在众生面前示现自身，示现自身后就为他们说法。如果虚空孕菩萨没有示现自身，那时，那位初行菩萨大士，就在后半夜用香汤沐浴，穿上干净的衣服，焚烧沉水香，祈求东方一位名叫阿楼那（光明）的黄白色大士，口中唱言：‘仁者阿楼那！您大慈大悲，想要出现照耀这阎浮提（我们所居住的世界），怜悯我，请发起慈悲心来庇护我。请您为我禀告虚空孕菩萨，让虚空孕菩萨指示我方便法门，我如今想要忏悔所有深重罪业，使我在圣大乘法中获得大智慧眼。’这样劝请礼拜完毕后，就回到原来的地方安稳睡眠。 那时，东方黄白色大士阿楼那出现时，虚空孕菩萨就来到睡眠的梦中显现自身，在那位犯下重罪的菩萨面前示现自身，教导那位犯下重罪的初行菩萨用大智慧方便来忏悔所犯的罪业；或者示现大方便智慧，使那位初发道心的菩萨获得名为‘无忘失菩提之心’的三昧，安稳地安住于大乘佛法中，迅速圆满成就六波罗蜜。 再者，善男子！或者有初行菩萨见到正在修行的菩萨行者，走到那人面前告诉他说：‘你不能修行菩萨的六波罗蜜，也不能成就阿耨多罗三藐三菩提。你应当发起声闻（听闻佛法而悟道者）或辟支佛（无师自悟者）的心，你就能从烦恼中得到解脱。’乃至如（下文所述）。
English
English version Because of the initial arising of the Bodhi mind, (the Bodhisattva) observes the causes and conditions of the heavy karmic offenses originally committed by those Bodhisattvas, teaches them to repent, demonstrates profound and skillful subtle means for them, expounds the essential teachings of the supreme Mahayana, instructs them to establish the Samadhi forbearance gate and various Dharanis (mantras), and expounds the Dharma of the stages, etc., enabling them to be liberated from the causes and conditions of all heavy karmic offenses of evil paths, to abide in the non-retrogressive stage, and to move towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment); and also to obtain great power like Vajra, to achieve a firm mind in the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom); and also to achieve Anuttara-samyak-sambodhi. This Akashagarbha Bodhisattva sometimes manifests his own body in front of sentient beings, and after manifesting his own body, he then expounds the Dharma for them. If the Akashagarbha Bodhisattva has not manifested his own body, then that initial-practice Bodhisattva Mahasattva, in the latter half of the night, bathes with fragrant water, puts on clean clothes, burns aloeswood incense, and prays to a yellow-white Mahasattva named Aruna (light) in the East, chanting: 'O Aruna! You are greatly compassionate and wish to appear and illuminate this Jambudvipa (the world we live in), have compassion on me, please arouse a compassionate mind to protect me. Please report to the Akashagarbha Bodhisattva for me, and let the Akashagarbha Bodhisattva instruct me in expedient methods, I now wish to repent of all heavy offenses, so that I may obtain the great wisdom eye in the sacred Mahayana Dharma.' After making this request and bowing, he returns to his original place and sleeps peacefully. At that time, when the yellow-white Mahasattva Aruna of the East appears, the Akashagarbha Bodhisattva immediately appears in a dream during sleep, manifesting his own body in front of that Bodhisattva who has committed heavy offenses, teaching that initial-practice Bodhisattva who has committed heavy offenses to repent of the offenses committed with great wisdom and skillful means; or manifesting great skillful wisdom, enabling that Bodhisattva who has initially aroused the Bodhi mind to obtain the Samadhi called 'Unforgetting the Bodhi Mind', to abide securely in the Mahayana Dharma, and to quickly and completely achieve the Six Paramitas. Furthermore, good man! Or there may be an initial-practice Bodhisattva who sees a Bodhisattva practitioner who is practicing, and goes to that person and tells him: 'You cannot practice the Six Paramitas of the Bodhisattva, nor can you achieve Anuttara-samyak-sambodhi. You should arouse the mind of a Sravaka (one who attains enlightenment by hearing the Dharma) or a Pratyekabuddha (one who attains enlightenment on their own), and you will be liberated from afflictions.' And so on, as (described below). --------------------------------------------------------------------------------
Chinese
前说。善男子！是名第二菩萨犯于重罪。 “复次善男子！或有初行菩萨见他众生，作如是言：‘人者勿行波罗提木叉毗尼戒律，于是法中勿为精进。汝速发阿耨多罗三藐三菩提心，汝速读诵大乘经典，汝所作三种诸烦恼行谓身口意，因此恶业诸烦恼故即得清净。’乃至如前所说。善男子！是名初行菩萨第三犯于重罪。 “复次善男子！或有菩萨见于他人，作如是说：‘汝诸人辈舍声闻乘莫听读诵，莫为他说、覆藏勿示。汝等善男子莫示声闻乘，汝若行此声闻乘者不得大果，不能断除诸烦恼结。汝但说清净大乘经典，听诵受持为他显说，以此因缘汝得度脱一切恶道，得灭一切诸恶等业，当速成就阿耨多罗三藐三菩提。’彼人若闻初行菩萨如是言者，随顺此行，彼等二人皆犯重罪。善男子！是名第四犯于重罪。 “复次善男子！初行菩萨常行两舌以心口相违，凡所读诵大乘经典，求名闻故、为利养故、为得尊重求供养故，作如是心读诵经典，为他解说受持宣通。若为他说方便随宜，于他边闻复向他说：‘我今身是大乘之人，自余非也。’发如是等嫉妒之心，以利养故。或见其余大乘行者，从他人边所得财宝四事供养，以是因缘彼等即便生瞋恨心，为彼菩萨处处流布鄙恶名闻，毁辱骂詈诽谤轻贱、称誉 现代汉语译本： 前面已经说过。善男子！这称为第二种菩萨犯下的重罪。 再者，善男子！或者有初学菩萨见到其他众生，这样说：‘你们不要修行波罗提木叉（戒律）毗尼（律藏）的戒律，不要在这方面精进。你们赶快发起阿耨多罗三藐三菩提（无上正等正觉）的心，你们赶快读诵大乘经典，你们所做的身、口、意三种烦恼行为，因为这些恶业和烦恼就能得到清净。’乃至如前面所说。善男子！这称为初学菩萨第三种犯下的重罪。 再者，善男子！或者有菩萨见到其他人，这样说：‘你们这些人舍弃声闻乘（小乘），不要听闻读诵，不要为他人宣说，要隐藏起来不要展示。你们这些善男子不要展示声闻乘，你们如果修行这个声闻乘就不能得到大的果报，不能断除各种烦恼结。你们只说清净的大乘经典，听闻读诵受持为他人宣说，因为这个因缘你们就能度脱一切恶道，能灭除一切诸恶等业，应当快速成就阿耨多罗三藐三菩提。’那人如果听到初学菩萨这样说，就随顺这种行为，他们两个人就都犯下重罪。善男子！这称为第四种犯下的重罪。 再者，善男子！初学菩萨常常进行两舌，心口不一，凡是读诵大乘经典，都是为了求取名声，为了利益供养，为了得到尊重和供养，抱着这样的心读诵经典，为他人解释受持宣通。如果为他人说法时方便随宜，从他人那里听到后又向他人说：‘我现在是大乘之人，其余的不是。’发起这样的嫉妒之心，为了利益供养。或者看到其他大乘修行者，从他人那里得到财宝四事供养，因为这个原因他们就生起嗔恨心，为那个菩萨到处散布卑劣恶劣的名声，毁辱谩骂诽谤轻贱，称赞自己。
English
English version: It has been said before. Good man! This is called the second grave offense committed by a Bodhisattva. Furthermore, good man! There may be a Bodhisattva in the initial stages of practice who, upon seeing other sentient beings, says: ‘You should not practice the precepts of the Pratimoksha (code of monastic rules) and Vinaya (monastic discipline), and you should not be diligent in these practices. You should quickly generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), you should quickly recite the Mahayana sutras, and the three kinds of afflictive actions you perform with your body, speech, and mind will be purified because of these evil deeds and afflictions.’ And so on, as previously stated. Good man! This is called the third grave offense committed by a Bodhisattva in the initial stages of practice. Furthermore, good man! There may be a Bodhisattva who, upon seeing others, says: ‘You people should abandon the Sravaka-yana (vehicle of the hearers), do not listen to or recite it, do not explain it to others, conceal it and do not show it. You good men should not show the Sravaka-yana, for if you practice this Sravaka-yana, you will not obtain great results and will not be able to cut off the bonds of all afflictions. You should only speak of the pure Mahayana sutras, listen to, recite, uphold, and explain them to others. Because of this cause, you will be liberated from all evil paths, you will extinguish all evil deeds, and you will quickly attain Anuttara-samyak-sambodhi.’ If that person hears such words from a Bodhisattva in the initial stages of practice and follows this practice, both of them will commit a grave offense. Good man! This is called the fourth grave offense. Furthermore, good man! A Bodhisattva in the initial stages of practice often engages in double-tongued speech, with their mind and mouth not in accord. Whenever they recite the Mahayana sutras, it is for the sake of seeking fame, for the sake of material gain, for the sake of gaining respect and offerings. With such a mind, they recite the sutras, explain them to others, uphold them, and propagate them. If they speak to others in a way that is convenient and suitable, and after hearing from others, they say to others: ‘I am now a Mahayana practitioner, and the others are not.’ They generate such a mind of jealousy, for the sake of material gain. Or, upon seeing other Mahayana practitioners receiving material wealth and the four kinds of offerings from others, they then generate anger because of this, and they spread vile and evil reputations about that Bodhisattva everywhere, insulting, cursing, slandering, belittling, and praising themselves. --------------------------------------------------------------------------------
Chinese
自己。以如是等嫉妒心故，向于他人说上人法：‘我得上人。如是上法，我得我知。’以是因缘，是人违于本誓愿故，被烦恼降背大乘法。彼等众生于大乘中犯大重罪，乃至舍身堕于恶道。譬如有人欲采珍宝，诣宝洲边而不入海，虽复入海在于中路自破船舶，而彼痴人于海水内便取命终。善男子！如是如是。其初行菩萨等发心欲入大乘之海，而彼痴人因嫉妒故毁谤妄语。以是因缘，彼等痴人破信行船，破信行已灭智命根。善男子！其初行菩萨如是愚痴无智少闻，以嫉妒因缘，妄语毁他遂犯大罪。善男子！是名初发心菩萨第五犯大重罪。 “复次善男子！有当来世初行菩萨或复俗人出家人等，所有甚深空相法门微妙经典，以诸陀罗尼诸地诸忍，以种种行等而庄严之。为诸大智诸菩萨等作于勤求苦行境界。于大乘经，或读或诵、或解说宣扬、为他敷演分别广宣，而语他言：‘我自然解如是经典、自然证知、自然明了，唯我一人为汝等故慈悲演说。汝从我闻已，如是思惟、如是读诵、如是甚深法中自然晓了。汝以是因缘当得知见如我今者。’而不肯言：‘我读我诵如是甚深微妙经典，为汝说也。’如是之人，从其四辈求利养故自卖其身。以是因缘，一切三世多陀阿伽度、阿罗诃、三藐三佛陀，及大菩萨摩诃萨、一切诸 现代汉语译本 因为像这样的嫉妒心，他们会向他人宣扬自己已证得高深佛法：‘我已证得上人境界。像这样的高深佛法，是我自己证得和知晓的。’因为这个原因，这些人违背了他们最初的誓愿，被烦恼所降伏，背离了大乘佛法。这些众生在大乘佛法中犯下严重的罪过，甚至会舍弃生命堕入恶道。这就像有人想要采集珍宝，到了宝洲边却不肯下海，即使下了海，也在中途自己弄坏了船只，这个愚痴的人最终在海水中丧命。善男子！情况就是这样。那些初发心的菩萨想要进入大乘的海洋，但这些愚痴的人因为嫉妒而诽谤妄语。因为这个原因，这些愚痴的人破坏了他们的信心之船，破坏了信心之后，就失去了智慧的生命之根。善男子！这些初发心的菩萨如此愚痴无知，少闻佛法，因为嫉妒的缘故，妄语诽谤他人，从而犯下大罪。善男子！这被称为初发心菩萨所犯的第五种重大罪过。 再者，善男子！在未来的世代，初发心的菩萨，或者在家俗人、出家僧人等，他们所拥有的甚深空相法门、微妙经典，以各种陀罗尼（总持，能持一切善法，遮一切恶法）、诸地（菩萨修行所经历的阶位）、诸忍（安忍，对一切法都能安然忍受）以及各种修行方式来庄严。这些法门是为那些大智慧的菩萨们所设立的勤求苦行的境界。他们对于大乘经典，或者读诵，或者讲解宣扬，为他人敷演分别，广泛宣说，却对他人说：‘我自然就能理解这些经典，自然就能证知，自然就能明了，只有我一个人为了你们的缘故慈悲演说。你们从我这里听闻之后，这样思惟，这样读诵，在这样深奥的佛法中自然就能明白。你们因为这个原因，应当能够像我今天这样知见。’却不肯说：‘我读诵这些深奥微妙的经典，是为了给你们讲解。’像这样的人，为了从四众弟子那里求取利养，而把自己出卖。因为这个原因，一切三世的多陀阿伽度（如来，佛的十号之一）、阿罗诃（应供，佛的十号之一）、三藐三佛陀（正等觉，佛的十号之一），以及大菩萨摩诃萨、一切诸