---
title: "大乘集菩薩學論 · 1"
description: "大乘集菩薩學論由古印度法稱菩薩造，北宋時期法護等譯師漢譯。該論屬於大乘佛教重要論典，系統彙集了菩薩道修學的核心教義，涵蓋發心、持戒、忍辱、精進、禪定、智慧等波羅蜜多修行體系。歷史上為漢傳佛教提供了完整的菩薩道實踐綱領，尤其對宋以後菩薩戒與菩提心教法的弘傳影響深遠。此論彰顯大乘利他精神，被視為菩薩行者的權威修行指南，在佛教思想史與實踐體系中占有重要地位。"
url: "https://rushiwowen.co/en/r/cme51ttxx0046l804f6pmr8i6"
---

### 空品第四

> Chapter 4: Emptiness

論曰：復次經說大義。如《虛空藏經》云：「佛告彌勒菩薩言：『灌頂剎帝利王有五根本罪，若犯此者，焚滅一切宿種善根，趣向惡道墮他勝處，遠離一切天人等樂。何等為五？善男子！謂灌頂剎帝利王故取佛塔物四方僧物，自作教他，是名第一根本罪。若謗聲聞乘法、緣覺乘法、謗大乘法，隱蔽留難，是名第二根本罪。若依我法而出家者，剃除鬚髮被袈裟服，於學無學、持戒毀戒，脫其袈裟逼令還俗，或加捶打獄囚繫閉或斷命根，是名第三根本罪。殺害父母、殺阿羅漢、破和合僧、以惡心故出佛身血，隨作一事是五無間業，是名第四根本罪。若謗無因果不畏他世，自行十不善業道或轉教多人，身自堅住、教他堅住十不善業道，是名第五根本罪。乃至總略，若樂破壞國邑聚落舍宅人民，是名根本等罪。以要言之，復次善男子善女人初行住大乘者，有八根本罪。此初行住大乘者於根本罪而有錯謬，焚滅一切宿種善根，趣向惡道墮他勝處，遠離天人大乘等樂，久處輪回離善知識。何等為八？此諸眾生因昔惡行而生險難五濁惡世，以少善根近善知識，得聞甚深大乘經典，其人淺智即發阿耨多羅三藐三菩提心，而初行菩薩聞說甚深法空經典，如其所聞受持讀誦，為前淺智如實開示巧妙文義廣大境界。彼愚夫異生聞如是說，心生怖畏。心怖畏故，即便退失阿耨多羅三藐三菩提心，發聲聞乘心。是名初行菩薩第一根本罪。善男子！以犯罪故，焚滅一切宿種善根，趣向惡道墮他勝處，遠離天人大乘等樂，毀菩提心。是故菩薩於他有情補特伽羅深心志願，應先知已如心所行，隨其漸次而為說法，譬如漸入大海。以要言之，復次初行菩薩，發如是言：「汝不能修習六波羅蜜行，亦復不能得阿耨多羅三藐三菩提。汝應速發聲聞辟支佛心，汝可速得出離生死。」乃至如前所說，是名初行菩薩第二根本罪。』」

> The treatise states: Furthermore, the scriptures explain the great meaning. As the \*Akashagarbha Sutra\* says: The Buddha told Bodhisattva Maitreya: "An anointed royal king who holds power has five root offenses. If he commits any of these, he burns away all the good roots planted in past lives, heads toward the lower realms, falls into the victor's domain, and is cut off from all pleasures of gods and humans. What are these five? Good man! They are: First, the anointed royal king who, for his own sake, takes the property of the Buddha's stupas or the sangha's four-directional offerings, whether by his own hand or by instructing others—this is called the first root offense. Second, if he slanders the teachings of the Hearers' Vehicle, the Solitary Realizers' Vehicle, or the Great Vehicle, hiding or obstructing them—this is called the second root offense. Third, if someone has renounced the world according to my Dharma, shaving head and beard, wearing the monastic robe—whether learned or unlearned, keeping precepts or breaking them—and if he strips off their robe, forces them back to lay life, beats them, imprisons them, binds them, or takes their life—this is called the third root offense. Fourth, killing one's father or mother, killing an Arhat, causing a schism in the Sangha, or with malicious intent drawing blood from the Buddha—committing any one of these five heinous deeds—this is called the fourth root offense. Fifth, if he denies cause and effect, has no fear of the next life, personally commits the ten unwholesome deeds or teaches others to do so, firmly establishing himself and others in them—this is called the fifth root offense. In short, if one delights in destroying cities, towns, villages, homes, or harming people, this is also considered a root offense of this kind. To sum up: Furthermore, good men and good women who are beginners treading the Great Vehicle have eight root offenses. A beginner on this path who errs in these root offenses burns away all good roots from past lives, heads toward the lower realms, falls into the victor's domain, is cut off from the joys of gods, humans, and the Great Vehicle, and remains long in the cycle of birth and death, separated from good spiritual friends. What are these eight? Because of past evil deeds, such beings are born into this dangerous, defiled age of five impurities. Through a small measure of good roots, they come near a good spiritual friend and hear the profound scriptures of the Great Vehicle. Though their wisdom is shallow, they generate the aspiration for supreme perfect enlightenment. But then a beginner bodhisattva, hearing these profound scriptures on emptiness, receives, upholds, recites, and studies them as heard, and then, for the sake of that shallow-minded person, reveals the exquisite meaning and vast scope of the teaching with skillful words. When that foolish, ordinary being hears such teachings, fear arises in their mind. Because of that fear, they turn back from the aspiration for supreme perfect enlightenment and take up the Hearers' Vehicle mind instead. This is called the first root offense of a beginner bodhisattva. Good man! Because of committing this offense, one burns away all good roots from past lives, heads toward the lower realms, falls into the victor's domain, is cut off from the joys of gods, humans, and the Great Vehicle, and destroys the bodhi mind. Therefore, a bodhisattva, before teaching other beings, should first deeply understand their aspirations and inner dispositions, and then teach them gradually according to their capacity, like one slowly entering the great ocean. To sum up: Furthermore, a beginner bodhisattva might say: "You cannot cultivate the six perfections, nor can you attain supreme perfect enlightenment. You should quickly arouse the mind of a Hearer or Solitary Realizer—quickly escape from birth and death." And so on, as described above—this is called the second root offense of a beginner bodhisattva."

## 大乘集菩薩學論卷第四

> Collection on the Great Vehicle Bodhisattva Practices, Volume 4