法界圖記叢髓錄 1.21

1.21

入法界品抄云：今入法界，隨所相應成法分齊，先離其過。初發心菩薩趣向大乘有八根本罪，燒盡一切善根、墮於惡趣，離安隱處、失人天樂，亦失大乘境界之樂也。一生五濁世，有餘善根近善知識，歸趣深法、發無上心，聞甚深法讀誦受持，向小智人讀誦解說，他人聞已驚疑怖畏，於菩提心而生退沒，樂聲聞乘，是第一重罪。唯須知根了心，次第為說從淺至深。又語人言：「汝何能發大乘心？不如早向聲聞緣覺入於涅槃。」是第二重罪。又語人言：「汝何用學戒威儀？當速發大乘心，受持讀誦大乘經典，身口意業當得清淨亦不受惡報。」是第三重罪。又語人言：「汝不應讀誦聲聞經典，當覆聲聞經典，聲聞法中不能斷結使惑；當聽受清淨大乘甚深經典，此能滅惡生菩提善。」有信受者，二人俱得第四重罪。又為求利故說大乘法，見說大乘得利憎毀輕嫉。是第五重罪。又為求利故，我解深法，不言從他聞得，違負諸佛菩薩。是第六重罪。又作旃陀羅行，取他善比丘物及三寶物，賞上官人及與大王，依王官力輕善比丘嗔嫌憎嫉。是第七重罪。又作惡行，自恃王官勝力及恃財施，輕善比丘戲辱鬪亂，非法說法、捨正經律、違法立制，於善行比丘及坐禪讀誦經典無惱生惱、已惱增長。是第八重罪。若已犯者當依虛空藏菩薩懺罪滅之。初發心菩薩若欲弘通大法利益自他者，先離前過，後依第九地法師法門，即應法界。

The Notes on the Gaṇḍavyūha states: Now, in entering the dharmadhātu, in accordance with whatever is corresponding to establish the demarcation of the Dharma, one must first be free from faults. There are eight root offenses for a newly resolved bodhisattva setting out toward the Great Vehicle, which burn up all roots of goodness and cause them to fall into the evil destinies, separating them from the place of peace, losing the bliss of humans and devas, and also losing the bliss of the realm of the Great Vehicle. First: Born in the world of the five turbidities, having leftover roots of goodness and drawing near to good spiritual friends, taking refuge in the profound Dharma and giving rise to the unsurpassed mind, hearing the extremely deep Dharma, reciting and upholding it, but reciting, reading, and expounding it to people of small wisdom, who upon hearing it are startled, doubtful, and terrified, retreating and falling away from the bodhicitta to take pleasure in the Śrāvakayāna—this is the first heavy offense. One must only know their faculties and understand their minds, expounding for them gradually from the shallow to the deep. Second: Saying to someone, “How could you be able to give rise to the mind of the Great Vehicle? You had better quickly turn toward the śrāvakas and pratyekabuddhas and enter nirvāṇa”—this is the second heavy offense. Third: Saying to someone, “What use is it for you to study the precepts and deportment? You should quickly give rise to the mind of the Great Vehicle, upholding, reading, and reciting the Mahāyāna scriptures; your actions of body, speech, and mind will become pure, and you will also not receive evil retribution”—this is the third heavy offense. Fourth: Saying to someone, “You should not read and recite the scriptures of the śrāvakas; you should cover up the śrāvaka scriptures. Within the śrāvaka teachings, one cannot cut off the defilements of fetters and bondages; you should listen to and receive the pure, extremely profound scriptures of the Great Vehicle, which can destroy evil and give rise to the goodness of bodhi.” If someone faithfully accepts this, both persons incur the fourth heavy offense. Fifth: Expounding the Mahāyāna teachings for the sake of seeking gain, and seeing others expound the Mahāyāna and attain gain, hating, reviling, looking down on, and being jealous of them—this is the fifth heavy offense. Sixth: For the sake of seeking gain, saying, “I have understood the profound Dharma,” not stating that it was heard and obtained from another, betraying the Buddhas and bodhisattvas—this is the sixth heavy offense. Seventh: Practicing the conduct of a caṇḍāla, taking the property of other good bhikṣus and the property of the Three Jewels to reward and present to officials and great kings, relying on the power of kings and officials to belittle good bhikṣus, harboring anger, resentment, hatred, and jealousy—this is the seventh heavy offense. Eighth: Committing evil acts, relying on the superior power of kings and officials and relying on material generosity to belittle good bhikṣus, ridiculing, humiliating, and creating strife, preaching the non-Dharma as Dharma, abandoning the correct sūtras and vinaya, establishing regulations contrary to the Dharma, and causing distress to arise where there was no distress, or increasing distress where distress already existed, for bhikṣus of good conduct and those who sit in meditation and recite the scriptures—this is the eighth heavy offense. If one has already committed them, one should rely on Ākāśagarbha Bodhisattva to repent the offenses and eradicate them. If newly resolved bodhisattvas wish to broadly propagate the Great Dharma to benefit themselves and others, they must first leave behind the preceding faults and then rely on the Dharma gate of the Dharma Master of the ninth bhūmi; then they will accord with the dharmadhātu.