T12n0327_發覺凈心經
大正藏第 12 冊 No. 0327 發覺凈心經
No. 327 [No. 310(25)]
發覺凈心經卷上
隋北印度健陀羅國三藏阇那崛多隋言志德 譯
爾時婆伽婆，復於一時游波羅㮈城諸仙住處鹿野苑中，與大比丘眾足滿千人，復有五百諸菩薩眾，于其眾中，多有諸根未成熟者，有減少善根者，有諸業障者。爾時彼處諸菩薩中，復有諸菩薩，樂多世事，樂於談話，樂於睡眠，樂於雜業，樂於戲論，樂於染著種種文詞散亂之業，不合禪行，于諸善事懶惰懈怠，破精進行，忘失正念，無所能知，常行亂行。
爾時眾中有一菩薩摩訶薩名曰彌勒，在彼會坐，知彼眾中諸菩薩等有如是行已，即作是念：「此諸菩薩減損道分。然我今者，應當發覺此菩薩等，令彼憶念發起道意。」
爾時彌勒菩薩摩訶薩作是念已，于日晡時，從禪定起，往詣諸菩薩所。到已，與彼諸菩薩共相慰喻，為作歡喜，令彼樂欲求聞法故。因而告彼諸菩薩言：「長老！汝等頗于菩提分中不損減乎？」
彌勒菩薩作是語已，彼諸菩薩語彌勒菩薩言：「長老彌勒！我等道分唯有損減，無有增長。何以故然？我等輩取住疑心：『我等為當得作佛耶？不得佛耶？我等為當墮落法耶？不墮落耶？
【現代漢語翻譯】 現代漢語譯本 那時，世尊（婆伽婆，Bhagavan，佛的尊稱）又一次在波羅奈城（Varanasi）的仙人居住地鹿野苑（Mrigadava）游化，與一千位大比丘（Bhiksu，佛教出家男眾）在一起，還有五百位菩薩（Bodhisattva，發願成佛的修行者）。在這些菩薩眾中，許多人的根器尚未成熟，有些人的善根減少，還有一些人有業障。當時，在那些菩薩中，又有一些菩薩，喜歡世俗事務，喜歡談論閑話，喜歡睡覺，喜歡雜亂的事務，喜歡戲論，喜歡沉迷於各種文辭的散亂行為，不符合禪修的修行，對於各種善事懶惰懈怠，破壞精進修行，忘失正念，無所知曉，常常做出混亂的行為。 那時，在眾菩薩中，有一位菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）名叫彌勒（Maitreya，未來佛），他坐在法會中，知道那些菩薩有這樣的行為后，就想：『這些菩薩正在減少修道的功德。我現在應當啓發這些菩薩，讓他們憶念並生起修道的意願。』 那時，彌勒菩薩摩訶薩這樣想后，在日落時分，從禪定中起身，前往那些菩薩所在之處。到達后，他與那些菩薩互相慰問，讓他們感到歡喜，使他們樂於聽聞佛法。於是，他告訴那些菩薩說：『長老們！你們在菩提（Bodhi，覺悟）的修行中，有沒有減少呢？』 彌勒菩薩說完這些話后，那些菩薩對彌勒菩薩說：『長老彌勒！我們的修道功德只有減少，沒有增長。為什麼會這樣呢？我們這些人心中充滿疑惑：『我們將來會成佛嗎？還是不能成佛呢？我們將來會墮落嗎？還是不會墮落呢？』
【English Translation】 English version At that time, the Bhagavan (the Blessed One, a title for the Buddha) was once again wandering in the Deer Park (Mrigadava), the dwelling place of the sages in the city of Varanasi, together with a great assembly of one thousand Bhikshus (Buddhist monks), and also five hundred Bodhisattvas (beings who aspire to Buddhahood). Among these Bodhisattvas, many had not yet matured in their faculties, some had diminished their roots of goodness, and some had karmic obstacles. At that time, among those Bodhisattvas, there were also some who delighted in worldly affairs, enjoyed idle talk, loved to sleep, were fond of miscellaneous activities, enjoyed frivolous discussions, were attached to various scattered activities of language, did not accord with the practice of meditation, were lazy and negligent in all good deeds, broke their diligent practice, forgot right mindfulness, were unable to know anything, and constantly engaged in chaotic behavior. At that time, among the assembly, there was a Bodhisattva-Mahasattva (a great Bodhisattva) named Maitreya (the future Buddha), who was seated in the assembly. Knowing that those Bodhisattvas had such behavior, he thought: 『These Bodhisattvas are diminishing their path of practice. Now I should awaken these Bodhisattvas, so that they may remember and generate the intention to practice the path.』 Then, after thinking this, Bodhisattva-Mahasattva Maitreya arose from meditation at sunset and went to where those Bodhisattvas were. Having arrived, he comforted those Bodhisattvas, making them joyful, so that they would be eager to hear the Dharma. Then, he said to those Bodhisattvas: 『Elders! Have you diminished in your practice of Bodhi (enlightenment)?』 After Bodhisattva Maitreya spoke these words, those Bodhisattvas said to Bodhisattva Maitreya: 『Elder Maitreya! Our path of practice is only diminishing, not increasing. Why is this so? We are filled with doubt: 『Will we become Buddhas in the future? Or will we not become Buddhas? Will we fall into the lower realms? Or will we not fall?』
于諸善根為欲生耶？為不生耶？』作于噁心，我等住取是相。」
作是語已，彌勒菩薩告彼菩薩眾言：「汝長老輩，今可共往詣佛世尊、如來、應供、等正覺所。然彼世尊一切智見，無礙解脫知見具足，巧知一切眾生心行。彼佛世尊量汝等行，當爲說法。」
時彼眾中六十菩薩，共彌勒菩薩往詣佛所。到已，五體頭面禮佛足已，于地未起，悲啼雨淚。其彌勒菩薩，頂禮佛足卻坐一面。
爾時世尊告諸菩薩言：「諸善男子！汝等應起，莫啼莫嘆，勿生熱惱。汝等過去作此業障，汝等於時歡喜踴躍，罵詈毀辱破壞他人，不信業報，不能分別業障，纏繞不合善故。」
爾時彼六十菩薩，偏袒右肩，右膝著地，向佛合掌，而作是言：「善哉，世尊！我等業障愿分別說，令我等輩自清凈心勿復更造。」
時彼菩薩作是語已，佛告彼菩薩言：「諸善男子！汝等過去，于拘留孫如來教中出家學道，既出家已，住于禁戒于戒放逸，住于多聞于多聞放逸，于頭陀功德皆悉損減。於時有二法師比丘，汝于彼所誹謗淫慾；為多利養、名聞因緣，于彼親友施主之家嫉妒慳貪；於二法師所親友檀越，汝復破壞離散，兩舌毀辱令生疑惑，不生信心，信不具足，說非善事。時二法師所有眾生，心生敬信隨順之者，令彼
【現代漢語翻譯】 現代漢語譯本：『對於各種善根，是想要生起呢？還是不想要生起呢？』他們心懷惡念，執著于這種想法。 說完這些話后，彌勒菩薩告訴那些菩薩們說：『各位長老，現在我們可以一起去拜見佛世尊、如來、應供、等正覺。那位世尊具有一切智慧和見解，無礙解脫的智慧和見解都圓滿具足，巧妙地瞭解一切眾生的心行。那位佛世尊會衡量你們的行為，然後為你們說法。』 當時，他們之中有六十位菩薩，和彌勒菩薩一起前往佛陀所在之處。到達后，他們五體投地禮拜佛足，跪在地上沒有起身，悲傷地哭泣流淚。彌勒菩薩則頂禮佛足后，退坐在一旁。 這時，世尊告訴諸位菩薩說：『各位善男子！你們應該起身，不要哭泣，不要嘆息，不要心生煩惱。你們過去造作了這樣的業障，當時你們歡喜踴躍，謾罵、譭謗、破壞他人，不相信業報，不能分辨業障，被纏繞而不能與善法相應。』 當時，那六十位菩薩，袒露右肩，右膝跪地，向佛合掌，說道：『善哉，世尊！請您為我們分別解說我們的業障，讓我們能夠清凈自己的心，不再造作惡業。』 那些菩薩說完這些話后，佛陀告訴他們說：『各位善男子！你們過去在拘留孫（Kakusandha，過去七佛之一）如來的教法中出家學道，出家后，在持守戒律方面放逸，在聽聞佛法方面放逸，對於頭陀（dhūta，苦行）的功德都減損了。當時有兩位法師比丘，你們誹謗他們淫慾；爲了獲得更多的利益和名聲，你們在他們的親友施主家中嫉妒慳貪；對於兩位法師的親友和施主，你們又破壞離散，用兩舌譭謗，使他們產生疑惑，不生信心，信心不具足，說不好的事情。當時，兩位法師所教化的眾生，心中生起敬信並隨順他們的人，你們使他們
【English Translation】 English version: 『Regarding all wholesome roots, is it that they wish to arise, or is it that they do not wish to arise?』 They harbor evil thoughts, clinging to this notion. Having spoken these words, Bodhisattva Maitreya said to those Bodhisattvas: 『Elders, now we can go together to visit the World Honored One, the Tathagata, the Arhat, the Perfectly Enlightened One. That World Honored One possesses all wisdom and insight, and is fully endowed with unobstructed liberation and insight, skillfully understanding the minds and actions of all beings. That World Honored One will measure your actions and then teach the Dharma for you.』 At that time, sixty Bodhisattvas among them, together with Bodhisattva Maitreya, went to where the Buddha was. Having arrived, they prostrated themselves at the Buddha's feet, with their five limbs touching the ground, and remained kneeling, weeping with sorrow. Bodhisattva Maitreya, after bowing at the Buddha's feet, sat to one side. Then, the World Honored One said to the Bodhisattvas: 『Good men! You should rise, do not weep, do not sigh, do not generate distress. You have created such karmic obstacles in the past. At that time, you were joyful and exuberant, cursing, slandering, and destroying others, not believing in karmic retribution, unable to discern karmic obstacles, being entangled and not in harmony with wholesome dharmas.』 At that time, those sixty Bodhisattvas, baring their right shoulders, kneeling on their right knees, joined their palms towards the Buddha, and said: 『Excellent, World Honored One! Please explain our karmic obstacles so that we can purify our minds and not create evil karma again.』 After those Bodhisattvas spoke these words, the Buddha said to them: 『Good men! In the past, you left home to study the Way in the teachings of the Tathagata Kakusandha (one of the seven past Buddhas). After leaving home, you were lax in upholding the precepts, lax in listening to the Dharma, and diminished the merits of the dhūta (ascetic) practices. At that time, there were two Dharma teacher monks, and you slandered them for indulging in lust; for the sake of gaining more benefits and fame, you were jealous and stingy in the homes of their relatives and patrons; towards the relatives and patrons of the two Dharma teachers, you also caused disruption and separation, slandering with double tongues, causing them to have doubts, not generating faith, lacking faith, and speaking unwholesome things. At that time, the beings who had generated respect and faith in the two Dharma teachers and followed them, you caused them to』
等輩斷諸善根作諸障礙。汝等以此業障緣故，遂於六十二百千歲，墮于阿鼻大地獄中；復於四萬歲，墮于活地獄中；復於二萬歲中，墮黑繩地獄；復於八百千歲，墮熱地獄；復于彼處捨命已后還得人身，於五百世中生盲無目。以業障故，所生之處一切闇鈍，忘失本心，善根閉塞，少於威力，眾皆棄捨，恒被欺陵。為人憎惡，毀呰誹謗。常生邊地貧賤之處下種姓家，少利養、少名聞，不為他人恭敬供養，亦不尊重，人所不喜，眾所厭惡。汝等從此捨身命已，於後五百歲中正法滅時，還生於惡國惡人之處下種姓家，貧窮下賤，被他誹謗，忘失本心，不欲善根，常有障礙，雖暫遇明，還被翳闇。汝等於彼五百歲后，一切業障爾乃滅盡，於後得生阿彌陀國極樂世界，時彼如來方授汝等阿耨多羅三藐三菩提記。」
爾時彼等六十菩薩乘富伽羅等，既聞此已，捫淚恐怖毛豎，合掌向佛而作是言：
「世尊！我等從今若於菩薩乘富伽羅所，若生瞋恚過失，而復更造自餘業障，我等今日於世尊前皆悉懺悔。
「世尊！我等今者于如來前發實誓願：
「世尊！我等從今日已，若於菩薩乘富伽羅輩，于犯罪之中發覺言說，我等則為欺誑如來。
「世尊！我等從今日已，若於行菩薩乘富伽羅所，戲弄惡賤而輕
【現代漢語翻譯】 現代漢語譯本 你們這些同輩斷絕一切善根，製造種種障礙。你們因為這些業障的緣故，將會在六十二百千歲的時間裡，墮入阿鼻大地獄中；之後又會在四萬歲的時間裡，墮入活地獄中；再在兩萬歲的時間裡，墮入黑繩地獄；又在八百千歲的時間裡，墮入熱地獄；在那些地方捨棄生命之後，再次獲得人身，在五百世中會是天生失明的盲人。因為業障的緣故，所出生的地方一切都昏暗遲鈍，忘失本來的心性，善根被封閉，缺少威德力量，眾人都會拋棄你們，常常被欺負凌辱。被人憎恨厭惡，遭受譭謗誹謗。常常出生在邊遠貧賤的地方，低下的種姓人家，缺少利益供養，缺少名聲，不被他人恭敬供養，也不受尊重，不被人喜歡，被眾人厭惡。你們從這裡捨棄生命之後，在後來的五百歲中，正法滅亡的時候，還會出生在惡劣的國家，惡劣的人群中，低下的種姓人家，貧窮困苦，被他人誹謗，忘失本來的心性，不想要善根，常常有障礙，即使暫時遇到光明，也會被黑暗遮蔽。你們在那個五百歲之後，一切業障才得以滅盡，之後才能出生在阿彌陀佛（Amitābha）的極樂世界，那時如來才會給你們授記，成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。 那時，那六十位菩薩乘富伽羅（bodhisattva-yāna-pudgala，修菩薩乘的人）等，聽聞這些話后，擦拭眼淚，感到恐懼，汗毛豎立，合掌向佛說道： 『世尊！我們從今以後，如果對菩薩乘富伽羅（bodhisattva-yāna-pudgala，修菩薩乘的人）生起嗔恨的過失，並且再次造作其他的業障，我們今天在世尊面前全部懺悔。』 『世尊！我們現在在如來面前發出真實的誓願：』 『世尊！我們從今天開始，如果對菩薩乘富伽羅（bodhisattva-yāna-pudgala，修菩薩乘的人）在犯戒的事情中，發覺並說出來，我們就是欺騙如來。』 『世尊！我們從今天開始，如果對修行菩薩乘的富伽羅（bodhisattva-yāna-pudgala，修菩薩乘的人）戲弄、輕賤、輕視，』
【English Translation】 English version You, who are of the same group, sever all roots of goodness and create various obstacles. Because of these karmic hindrances, you will fall into the Avīci Great Hell for sixty-two hundred thousand years; then you will fall into the Living Hell for forty thousand years; then into the Black Rope Hell for twenty thousand years; then into the Hot Hell for eight hundred thousand years; after abandoning life in those places, you will regain human form, and for five hundred lifetimes you will be born blind. Because of karmic hindrances, the places where you are born will be dark and dull, you will forget your original mind, your roots of goodness will be blocked, you will lack power and virtue, and everyone will abandon you, and you will often be bullied and humiliated. You will be hated and despised, and you will suffer slander and defamation. You will often be born in remote and impoverished places, in low-caste families, lacking benefits and offerings, lacking fame, not being respected or offered to by others, not being honored, not being liked by people, and being disliked by everyone. After abandoning life here, in the following five hundred years, when the true Dharma is extinguished, you will still be born in evil countries, among evil people, in low-caste families, poor and suffering, slandered by others, forgetting your original mind, not desiring good roots, and always having obstacles; even if you temporarily encounter light, you will still be obscured by darkness. After those five hundred years, all your karmic hindrances will be extinguished, and then you will be able to be born in the Land of Ultimate Bliss of Amitābha (Amitābha), and then the Tathāgata will give you the prediction of attaining anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). At that time, those sixty Bodhisattva-yāna-pudgalas (those who practice the Bodhisattva path), having heard these words, wiped away their tears, felt fear, their hair stood on end, and with palms joined, they said to the Buddha: 'World Honored One! From now on, if we harbor anger or commit faults towards Bodhisattva-yāna-pudgalas (those who practice the Bodhisattva path), and further create other karmic hindrances, we confess all of them today before the World Honored One.' 'World Honored One! We now make a true vow before the Tathāgata:' 'World Honored One! From today onwards, if we discover and speak about the transgressions of Bodhisattva-yāna-pudgalas (those who practice the Bodhisattva path), we would be deceiving the Tathāgata.' 'World Honored One! From today onwards, if we ridicule, belittle, or despise those who practice the Bodhisattva path,'
慢者，我等則為欺誑如來。
「世尊！我等從今日已，若於行菩薩乘富伽羅所而起我慢，說彼惡事若實若虛，我等則為欺誑如來。
「世尊！我等從今日已，見菩薩乘富伽羅者，若在家若出家，受五欲果報富樂遊戲娛樂。見是事已，生不信心，取彼過失，不生敬心，不作師想者，我等則為欺誑如來。
「世尊！我等從今日已，于親友家乞丐家因緣，行菩薩乘富伽羅所，若逼切身心者，我等則為欺誑如來。
「世尊！我等從今日已，行菩薩乘富伽羅所，出不喜聲及罵詈聲，我等則為欺誑如來。
「世尊！我等從今日已，于晝三時及夜三時，一切菩薩乘富伽羅所不禮拜者，我等則為欺誑如來。
「世尊！我等從今日已，為護此受故，若身若命而不捨者，我等則為欺誑如來。
「世尊！我等從今日已，若聲聞乘、若辟支佛乘富伽羅所，若起勝念自大非彼，我等則為欺誑如來。
「世尊！我等從今日已，于遊行時，若不作卑下心，如旃陀羅及如狗犬，若不作如是行者，我等則為欺誑如來。
「世尊！我等從今日已，若自稱譽，譭謗於他，我等則為欺誑如來。
「世尊！我等從今日已，怖瞋斗故，若不離彼去百由旬猶如風吹者，我等則為欺誑如來。
「世
【現代漢語翻譯】 現代漢語譯本 慢心，我們這樣做就等於是欺騙如來。 『世尊！我們從今天起，如果對修行菩薩乘的補特伽羅（pudgala，指人）生起我慢，說他們的壞話，不論是真是假，我們都等於是欺騙如來。』 『世尊！我們從今天起，見到修行菩薩乘的補特伽羅，無論是在家還是出家，享受五欲的果報，富裕快樂地嬉戲娛樂。見到這些事後，如果生不起信心，反而挑剔他們的過失，不生恭敬心，不把他們當作老師看待，我們都等於是欺騙如來。』 『世尊！我們從今天起，因為親友或乞丐的緣故，在修行菩薩乘的補特伽羅那裡，如果逼迫他們的身心，我們都等於是欺騙如來。』 『世尊！我們從今天起，在修行菩薩乘的補特伽羅那裡，發出不悅的聲音或謾罵的聲音，我們都等於是欺騙如來。』 『世尊！我們從今天起，在白天三個時段和夜晚三個時段，不對一切修行菩薩乘的補特伽羅禮拜，我們都等於是欺騙如來。』 『世尊！我們從今天起，爲了守護這個誓言，即使是生命也不放棄，我們都等於是欺騙如來。』 『世尊！我們從今天起，如果對修行聲聞乘或辟支佛乘的補特伽羅，生起自以為是的念頭，自大而輕視他們，我們都等於是欺騙如來。』 『世尊！我們從今天起，在**時，如果不保持謙卑的心，像旃陀羅（candala，指賤民）或狗一樣，如果不這樣做，我們都等於是欺騙如來。』 『世尊！我們從今天起，如果自我讚揚，譭謗他人，我們都等於是欺騙如來。』 『世尊！我們從今天起，因為害怕嗔恨和爭鬥，如果不像被風吹一樣遠離他們百由旬（yojana，古印度長度單位），我們都等於是欺騙如來。』
【English Translation】 English version Arrogance, by doing so, we would be deceiving the Tathagata. 'World Honored One! From this day forward, if we harbor arrogance towards those who are practicing the Bodhisattva path (pudgala), and speak ill of them, whether true or false, we would be deceiving the Tathagata.' 'World Honored One! From this day forward, when we see those who are practicing the Bodhisattva path, whether they are lay or monastic, enjoying the fruits of the five desires, living in wealth and pleasure, and engaging in entertainment. Upon seeing these things, if we do not generate faith, but instead find fault with them, do not generate respect, and do not regard them as teachers, we would be deceiving the Tathagata.' 'World Honored One! From this day forward, due to the circumstances of relatives or beggars, if we cause distress to the body and mind of those who are practicing the Bodhisattva path, we would be deceiving the Tathagata.' 'World Honored One! From this day forward, if we utter displeasing sounds or abusive words towards those who are practicing the Bodhisattva path, we would be deceiving the Tathagata.' 'World Honored One! From this day forward, if we do not pay homage to all those who are practicing the Bodhisattva path during the three periods of the day and the three periods of the night, we would be deceiving the Tathagata.' 'World Honored One! From this day forward, for the sake of protecting this vow, if we do not give up even our life, we would be deceiving the Tathagata.' 'World Honored One! From this day forward, if we harbor thoughts of superiority and arrogance towards those who are practicing the Sravaka path or the Pratyekabuddha path, we would be deceiving the Tathagata.' 'World Honored One! From this day forward, at **time, if we do not maintain a humble mind, like a candala (outcaste) or a dog, if we do not act in this way, we would be deceiving the Tathagata.' 'World Honored One! From this day forward, if we praise ourselves and slander others, we would be deceiving the Tathagata.' 'World Honored One! From this day forward, if we do not flee a hundred yojanas (ancient Indian unit of distance) away from those we fear due to anger and conflict, as if blown by the wind, we would be deceiving the Tathagata.'
尊！我等從今日已，于持戒者我應敬念，若多聞者、若頭陀功德及省事者並余功德，若不讚說，我等則為欺誑如來。
「世尊！我等從今日已，若不覆藏己之功德，開示己惡，我等則為欺誑如來。」
爾時世尊贊彼六十行菩薩乘富伽羅言：「善哉，善哉！諸善男子！汝等善說此諸誓願，能自發覺，善作是愿。汝等如是住者，當盡一切業障，當得善根凈。」
爾時世尊復告彌勒菩薩摩訶薩言：「彌勒！若有菩薩欲凈業障，當作是愿。」
爾時彌勒菩薩摩訶薩復白佛言：「世尊！頗有善男子等護持此愿，當得滿足不退轉不？」
佛告彌勒：「有諸菩薩受行是愿，彼善男子、善女人，寧捨身命不缺此行，亦不退舍。」
爾時彌勒菩薩復白佛言：「世尊！行菩薩乘富伽羅等，具足幾法，於後五百歲法欲壞時，無損無害而得免脫？」
爾時佛告彌勒菩薩言：「其具足有四種法，於後五百歲法欲壞時，不損不害而得免脫。何等為四？不求他過；于菩薩乘富伽羅所有犯罪處而不發覺；于善友家及施主家不生吝惜；舍離惡言。彌勒！是為行菩薩乘富伽羅等具足四法，於後未來五百歲時，不損不害當得免脫。」
爾時世尊欲重宣此義，而說偈言：
「莫於他邊見過失， 勿說他人
【現代漢語翻譯】 現代漢語譯本： 「尊者！我們從今天起，對於持戒的人，我們應當尊敬和憶念；對於博學多聞的人、對於修頭陀苦行（dhūta-guṇa，指佛教的一種苦行方式）有功德的人、對於事務簡省的人以及其他有功德的人，如果我們不讚美稱頌，我們就是欺騙如來（tathāgata，佛的稱號）。」 「世尊！我們從今天起，如果不隱瞞自己的功德，反而揭示自己的過錯，我們就是欺騙如來。」 這時，世尊讚歎那六十位行菩薩乘（bodhisattva-yāna，菩薩的修行方式）的補特伽羅（pudgala，指人）說：「好啊，好啊！各位善男子！你們善於說出這些誓願，能夠自我覺悟，善於發這樣的愿。你們如果這樣安住，就能夠消除一切業障，獲得清凈的善根。」 這時，世尊又告訴彌勒菩薩摩訶薩（mahasattva，大菩薩）說：「彌勒！如果有菩薩想要清凈業障，應當發這樣的愿。」 這時，彌勒菩薩摩訶薩又對佛說：「世尊！是否有善男子等護持這些誓願，能夠得到滿足，不退轉呢？」 佛告訴彌勒：「有菩薩受持這些誓願，那些善男子、善女人，寧可捨棄生命也不會違背這些修行，也不會退失。」 這時，彌勒菩薩又對佛說：「世尊！行菩薩乘的補特伽羅等，具足幾種法，在後五百歲法將要衰敗時，能夠不受損害而得到解脫呢？」 這時，佛告訴彌勒菩薩說：「他們具足四種法，在後五百歲法將要衰敗時，能夠不受損害而得到解脫。是哪四種呢？不尋求他人的過失；對於行菩薩乘的補特伽羅所犯的錯誤不加以揭發；對於善友家和施主家不生吝嗇之心；捨棄惡語。彌勒！這就是行菩薩乘的補特伽羅等具足的四種法，在未來后五百歲時，能夠不受損害而得到解脫。」 這時，世尊想要重申這個道理，就說了偈語： 『不要在他人那裡尋找過失，不要說他人的過錯』
【English Translation】 English version: 'Venerable One! From today onwards, we should respect and remember those who uphold the precepts; those who are learned, those who have the merits of practicing dhūta-guṇa (ascetic practices), those who are simple in their affairs, and others with merits. If we do not praise and extol them, we would be deceiving the Tathāgata (the Buddha).' 'World Honored One! From today onwards, if we do not conceal our own merits but instead reveal our own faults, we would be deceiving the Tathāgata.' At that time, the World Honored One praised those sixty pudgalas (persons) who were practicing the bodhisattva-yāna (the path of a bodhisattva), saying, 'Excellent, excellent! Good men! You have spoken well these vows, able to awaken yourselves, and have made these vows well. If you abide in this way, you will exhaust all karmic hindrances and attain pure roots of goodness.' At that time, the World Honored One again said to the bodhisattva mahasattva (great bodhisattva) Maitreya, 'Maitreya! If there are bodhisattvas who wish to purify their karmic hindrances, they should make these vows.' At that time, the bodhisattva mahasattva Maitreya again said to the Buddha, 'World Honored One! Are there good men and others who uphold these vows, who will be able to attain fulfillment and non-retrogression?' The Buddha told Maitreya, 'There are bodhisattvas who receive and practice these vows. Those good men and good women would rather give up their lives than violate these practices, and they will not regress.' At that time, Maitreya Bodhisattva again said to the Buddha, 'World Honored One! How many dharmas (teachings) do the pudgalas and others who practice the bodhisattva-yāna need to possess in order to be unharmed and liberated when the Dharma is about to decline in the latter five hundred years?' At that time, the Buddha told Maitreya Bodhisattva, 'They possess four dharmas, and when the Dharma is about to decline in the latter five hundred years, they will be unharmed and liberated. What are the four? Not seeking the faults of others; not revealing the faults of those who practice the bodhisattva-yāna; not being stingy towards the families of good friends and benefactors; abandoning harsh words. Maitreya! These are the four dharmas that the pudgalas and others who practice the bodhisattva-yāna possess, and in the latter five hundred years of the future, they will be unharmed and liberated.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Do not seek faults in others, do not speak of the faults of others.'
是與非， 不著他家凈活命， 諸所惡言當棄捨。
「復有四法，行菩薩乘富伽羅等，后五百歲法欲壞時、比丘壞時，無損無害而得免脫。何等為四？所謂不相應眾生應當棄捨；遠離大眾；常修蘭若；降伏己身與此相應。彌勒！行菩薩乘富伽羅等具四法者，于彼后時五百歲中法欲滅時，能于自身不損不害，安隱解脫。」
爾時世尊而說偈言：
「棄捨眾鬧極遠離， 無法比丘勿親近， 當修蘭若佛所贊， 不著利故得涅槃。
「是故，彌勒！菩薩於後五百歲時，欲自不損不害而得解脫，一切業障欲得免者，勿親穢鬧，應住蘭若空閑園林，離不相應諸眾生等，常自省察莫求他過，愛樂默然，當與般若波羅蜜相應，于諸眾生起慈愍心，而為說法勿求恩報。」
爾時世尊復告彌勒菩薩言：
「善男子！法施有二十功德，不求果報、不著利養及與名聞而為說法。何等二十？得正憶念；得勝妙趣；得好正意；得強志力；得多智慧；覺悟出世般若波羅蜜；當得少欲；當滅瞋恚；當滅愚癡；一切諸魔不得其便；諸佛護念；非人守護；諸天與力；一切冤家不得其便；凡所親友無人能壞；凡所出言人必信受；得無所畏；凡有行處恒常歡喜；智者讚歎；所行法施恒為他念。彌勒！是為法施不求
【現代漢語翻譯】 現代漢語譯本 是與非，不依附他人而活，所有惡言都應當拋棄。 『還有四種方法，修行菩薩乘的補特伽羅（pudgala，指人）等，在後五百歲佛法將要衰敗、僧團將要敗壞時，能夠無損無害地獲得解脫。是哪四種呢？就是說，對於不相應的眾生應當捨棄；遠離大眾；經常修習寂靜處；降伏自己的身心並與此相應。彌勒！修行菩薩乘的補特伽羅等，具備這四種方法，在後世五百歲佛法將要滅亡時，能夠使自身不受損害，安穩地獲得解脫。』 那時，世尊說了偈語： 『捨棄喧鬧，極度遠離，不要親近沒有佛法的比丘，應當修習佛所讚歎的寂靜處，不貪求利益，從而獲得涅槃。』 『因此，彌勒！菩薩在後五百歲時，想要自身不受損害而獲得解脫，想要免除一切業障，就不要親近污穢喧鬧的地方，應當住在寂靜的園林中，遠離不相應的眾生等，經常自我反省，不要尋求他人的過失，喜愛沉默，應當與般若波羅蜜（prajnaparamita，指智慧的完美）相應，對於一切眾生生起慈悲憐憫之心，而為他們說法，不要尋求回報。』 那時，世尊又告訴彌勒菩薩說： 『善男子！法佈施有二十種功德，不求果報、不貪求利益和名聲而為他人說法。是哪二十種呢？獲得正確的憶念；獲得殊勝的去處；獲得良好的正念；獲得堅強的意志力；獲得更多的智慧；覺悟出世的般若波羅蜜；應當減少慾望；應當滅除嗔恨；應當滅除愚癡；一切魔障都不能得逞；諸佛護念；非人守護；諸天給予力量；一切冤家都不能得逞；所有親友無人能夠破壞；所有說出的話人們必定相信接受；獲得無所畏懼；所有行走的地方都恒常歡喜；智者讚歎；所行的法佈施恒常被他人憶念。彌勒！這就是法佈施不求
【English Translation】 English version Right and wrong, not living by relying on others, all evil words should be discarded. 'Furthermore, there are four methods by which those who practice the Bodhisattva path, such as pudgalas (persons), can attain liberation without harm or loss when the Dharma is about to decline and the Sangha is about to be corrupted in the latter five hundred years. What are these four? They are: one should abandon those beings who are not in accord; one should stay away from the masses; one should constantly practice in secluded places; and one should subdue one's own body and mind and be in accord with this. Maitreya! Those who practice the Bodhisattva path, such as pudgalas, who possess these four methods, will be able to attain peaceful liberation without harm or loss to themselves when the Dharma is about to perish in the latter five hundred years.' At that time, the World Honored One spoke in verse: 'Abandon the noisy crowds, stay extremely far away, do not associate with bhikkhus who do not have the Dharma, one should practice in secluded places praised by the Buddha, not seeking gain, thereby attaining Nirvana.' 'Therefore, Maitreya! When Bodhisattvas in the latter five hundred years wish to attain liberation without harm or loss to themselves, and wish to be free from all karmic obstacles, they should not associate with defiled and noisy places, but should dwell in secluded gardens and forests, stay away from beings who are not in accord, constantly reflect on themselves, not seek the faults of others, love silence, should be in accord with prajnaparamita (the perfection of wisdom), and generate compassion and pity for all beings, and teach them the Dharma without seeking reward.' At that time, the World Honored One again said to Bodhisattva Maitreya: 'Good man! There are twenty merits of giving the Dharma, teaching others without seeking reward, gain, or fame. What are these twenty? One obtains correct mindfulness; one obtains a superior destination; one obtains good right intention; one obtains strong willpower; one obtains more wisdom; one awakens to the transcendental prajnaparamita; one should reduce desires; one should extinguish anger; one should extinguish ignorance; all demonic obstacles cannot succeed; the Buddhas protect and remember; non-humans protect; the devas give strength; all enemies cannot succeed; all friends cannot be destroyed; all words spoken will be believed and accepted; one obtains fearlessness; all places one walks are always joyful; the wise praise; the Dharma given is always remembered by others. Maitreya! This is the Dharma giving without seeking
果報得二十功德，棄捨利養及與名聞，衣服、飲食無所希望，饒益為首常行法施。
「複次，彌勒！菩薩復有二十種功德，不求果報，菩薩為他行法施時，不著利養名聞，饒益為首數行法施。何者二十？彼未生辯才則能令生；生已不失；得陀羅尼；當得密動；不用多力廣益群生；少用功力多所利益；于眾生邊恭敬尊重；常應供養；當得身密；當得口密；當得意密；超越惡道及諸恐怖；于命終時心得歡欣；如法正說能伏他論；具大威德勝人敬仰，況余凡庶；諸根成就，無能及者；深心具足，得舍摩他、毗婆舍那；能行難行精進不減；守護正法速能超度不退轉地；一切行中得隨順住。彌勒！是名復有二十種功德，菩薩法施不求果報，不著利養及與名聞、衣服、飲食，饒益為先，數行法施。
「彌勒！汝觀未來后五百歲中，有幾所無智菩薩乘富伽羅等，行法施時，望報歡喜，非不望報？彼作是心為他說法，增多親友及乞丐所故行於法施。又作是念：『云何當令出家在家生凈信心，供養於我衣服、飲食、臥具、湯藥所須，以是緣故為他說法。』
「彌勒！譬如死蛇、死狗及死人等，其實臭穢可惡膿爛不凈，眾人厭惡舍離遠去。
「如是，如是！彌勒！於後末世諸法師等，唯求果報為他說法，若無財利
【現代漢語翻譯】 現代漢語譯本：菩薩因果報而獲得二十種功德，他們捨棄對供養和名聲的追求，不希求衣服和飲食，以利益眾生為首要，經常施行佛法佈施。 彌勒啊！菩薩還有二十種功德，他們不求果報。當菩薩為他人施行佛法佈施時，不執著于利益和名聲，以利益眾生為首要，經常施行佛法佈施。這二十種功德是什麼呢？他們未生起的辯才能夠生起；生起的辯才不會失去；獲得陀羅尼（總持，記憶和理解佛法的能力）；將獲得秘密的行動；不用花費太多力量就能廣泛利益眾生；用少許的功力就能利益眾多；對眾生恭敬尊重；常應接受供養；將獲得身密（身體的秘密力量）；將獲得口密（語言的秘密力量）；將獲得意密（意念的秘密力量）；超越惡道和各種恐怖；在臨終時內心感到歡喜；如法正確地宣說佛法能夠降伏其他論點；具有強大的威德，勝過他人，受到敬仰，更何況是其他凡夫俗子；諸根（眼、耳、鼻、舌、身、意）成就，無人能及；內心深厚，具備舍摩他（止）和毗婆舍那（觀）；能夠實行難以實行的精進，毫不減退；守護正法，迅速能夠超越不退轉地；在一切行為中都能隨順安住。彌勒啊！這就是菩薩不求果報，不執著于利益、名聲、衣服和飲食，以利益眾生為先，經常施行佛法佈施的另外二十種功德。 彌勒啊！你觀察未來后五百歲中，有多少沒有智慧的菩薩，像富伽羅（補特伽羅，指人）一樣，在施行佛法佈施時，希望得到回報而感到歡喜，並非不希望得到回報？他們心裡想著為他人說法，是爲了增加親友和乞丐的緣故而施行佛法佈施。他們又想著：『如何才能讓出家和在家的人對我有清凈的信心，供養我衣服、飲食、臥具和湯藥等所需，因為這個緣故才為他人說法。』 彌勒啊！譬如死蛇、死狗和死人等，它們的身體臭穢可惡，膿爛不乾淨，眾人厭惡而捨棄遠離。 是這樣的，是這樣的！彌勒啊！在後來的末世，那些法師等，只求果報而為他人說法，如果沒有財利，
【English Translation】 English version: The bodhisattvas, due to their actions, attain twenty merits, abandoning the pursuit of offerings and fame, not desiring clothing or food, prioritizing the benefit of beings, and frequently practicing Dharma giving. Furthermore, Maitreya! Bodhisattvas possess twenty kinds of merits, not seeking rewards. When bodhisattvas practice Dharma giving for others, they do not cling to gain or fame, prioritizing the benefit of beings and frequently practicing Dharma giving. What are these twenty? They can generate eloquence that has not yet arisen; once arisen, it is not lost; they obtain dharani (the power to retain and understand the Dharma); they will attain secret actions; they can widely benefit beings without using much effort; they can benefit many with little effort; they are respectful and reverent towards beings; they are worthy of constant offerings; they will attain body secrets; they will attain speech secrets; they will attain mind secrets; they transcend evil paths and all fears; at the time of death, their minds are joyful; they can subdue other arguments by speaking the Dharma correctly; they possess great power and virtue, surpassing others and being revered, let alone ordinary people; their senses (eyes, ears, nose, tongue, body, mind) are perfected, and no one can match them; their minds are profound, possessing both shamatha (calm abiding) and vipashyana (insight); they can practice difficult practices with undiminished diligence; they protect the true Dharma and quickly transcend the stage of non-retrogression; they can abide in accordance with all actions. Maitreya! These are the additional twenty merits of bodhisattvas who practice Dharma giving without seeking rewards, not clinging to gain, fame, clothing, or food, prioritizing the benefit of beings, and frequently practicing Dharma giving. Maitreya! Observe in the future, during the last five hundred years, how many unwise bodhisattvas, like puggala (person), when practicing Dharma giving, hope for rewards and are pleased, not not hoping for rewards? They think that they are teaching the Dharma for the sake of increasing friends and beggars, and thus practice Dharma giving. They also think: 'How can I make those who have left home and those who have not have pure faith in me, and offer me clothing, food, bedding, and medicine, and because of this reason, they teach the Dharma for others.' Maitreya! For example, dead snakes, dead dogs, and dead people, their bodies are foul and disgusting, festering and unclean, and people are disgusted and abandon them, staying far away. It is so, it is so! Maitreya! In the later degenerate age, those Dharma teachers, etc., only seek rewards when teaching the Dharma for others, and if there is no financial gain,
，厭惡生苦，疲倦捨去：『我等無利，如此法施無有利潤。』既不與我衣服、飲食、臥具床鋪，作如是念：『我何因緣于中疲苦？』彼人為重供養承事己身，畜于侍者及弟子等，而不為法，都無利益他人之事，而口詐現如是慰喻教導眾人：『我有慈悲如法攝眾，不為財利、為利益故，至彼城邑聚落王家，為成熟眾生故。』彼雖作是語，心常唯為衣服、飲食、臥具、湯藥等事。
「彌勒！我不說彼求財物者法施清凈。何以故？夫求報者法不平等。
「彌勒！我不說彼希望報者成熟眾生。何以故？若自未成熟能成熟他，無有是處。
「彌勒！我不說重承事愛供養身，攝取種種物者為利益他事。何以故？為承事者唯為身樂故，不能攝眾建立修行故。
「彌勒！我不說詐稱善者為住蘭若。
「彌勒！我不說薄福人者為少欲行。
「彌勒！我不說追求好飲食者為行乞食。
「彌勒！我不說少利養者為知足行；我不說求好衣服者為持糞掃衣；我不說道俗不識而獨住者為不雜行；我不說好諂曲者值佛興世；我不說求他短者能與法合；我不說多瞋怒者為戒聚清凈；我不說我慢貢高者為多聞；我不說好朋黨者為持律師；我不說威儀濁者為善敬說法；我不說多綺語調弄者為善說法師；我不說染
【現代漢語翻譯】 現代漢語譯本 （他們）厭惡生的苦，疲倦而捨棄（法施）：『我們沒有利益，這樣的法施沒有利潤。』他們既不給我衣服、飲食、臥具床鋪，就想：『我為什麼要在其中疲憊辛苦？』那人重視供養和侍奉自己，蓄養侍者和弟子等，卻不爲了佛法，完全不做利益他人的事，卻口頭上假裝安慰教導眾人：『我慈悲地依法攝受大眾，不是爲了財利，而是爲了利益，才到那些城邑、村落、王家，爲了成熟眾生。』他們雖然這樣說，心裡卻常常只想著衣服、飲食、臥具、湯藥等事。 彌勒（Maitreya，未來佛）！我不說那些求財物的人法施是清凈的。為什麼呢？因為求回報的人，他們的法是不平等的。 彌勒！我不說那些希望回報的人能成熟眾生。為什麼呢？如果自己都沒有成熟，卻能成熟他人，這是不可能的。 彌勒！我不說那些重視侍奉和喜愛供養自己，攝取各種物品的人，是為利益他人而做事的。為什麼呢？因為那些只為侍奉自己的人，只是爲了自身的快樂，不能攝受大眾，建立修行。 彌勒！我不說那些假裝善良的人是住在蘭若（Aranya，寂靜處）的修行人。 彌勒！我不說那些福報淺薄的人是少欲知足的修行人。 彌勒！我不說那些追求美味飲食的人是行乞食的修行人。 彌勒！我不說那些只求少量供養的人是知足的修行人；我不說那些追求好衣服的人是持糞掃衣（Pamsukula，指撿拾丟棄的舊布製成的衣服）的修行人；我不說那些不被道俗認識而獨自居住的人是不雜的修行人；我不說那些喜歡諂媚奉承的人能值遇佛陀出世；我不說那些喜歡揭露他人缺點的人能與佛法相應；我不說那些多嗔怒的人是持戒清凈的修行人；我不說那些我慢貢高的人是多聞的修行人；我不說那些喜歡結黨營私的人是持律師（Vinaya，戒律）的修行人；我不說那些威儀不莊重的人是善於恭敬說法的人；我不說那些喜歡說綺語調戲的人是善於說法的法師；我不說那些貪染
【English Translation】 English version They abhor the suffering of birth, weary and abandoning (the Dharma giving): 『We have no benefit, such Dharma giving has no profit.』 Since they do not give me clothes, food, bedding, and couches, they think: 『Why should I be weary and suffer in this?』 That person values offerings and serving themselves, keeping attendants and disciples, but not for the Dharma, doing nothing to benefit others, yet verbally pretending to comfort and teach the masses: 『I compassionately receive the masses according to the Dharma, not for wealth, but for benefit, I go to those cities, villages, and royal families, for the sake of maturing sentient beings.』 Although they say this, their minds are always only thinking about clothes, food, bedding, medicine, and such things. Maitreya! I do not say that those who seek wealth have pure Dharma giving. Why? Because those who seek reward, their Dharma is not equal. Maitreya! I do not say that those who hope for reward can mature sentient beings. Why? If one is not mature themselves, how can they mature others? This is impossible. Maitreya! I do not say that those who value serving and loving to be offered to, and who take various things, are doing things for the benefit of others. Why? Because those who only serve themselves are only for their own pleasure, and cannot receive the masses and establish practice. Maitreya! I do not say that those who pretend to be good are practitioners living in Aranya (a quiet place). Maitreya! I do not say that those with shallow blessings are practitioners of few desires and contentment. Maitreya! I do not say that those who pursue delicious food are practitioners of begging for food. Maitreya! I do not say that those who only seek small offerings are practitioners of contentment; I do not say that those who pursue good clothes are practitioners of wearing Pamsukula (clothes made from discarded old cloth); I do not say that those who live alone without being recognized by the laity and clergy are practitioners of non-mixing; I do not say that those who like to flatter can meet the Buddha's appearance in the world; I do not say that those who like to expose others' shortcomings can be in accordance with the Dharma; I do not say that those who are full of anger are practitioners of pure precepts; I do not say that those who are arrogant are practitioners of great learning; I do not say that those who like to form cliques are practitioners of the Vinaya (monastic rules); I do not say that those whose deportment is not dignified are good at respectfully teaching the Dharma; I do not say that those who like to speak frivolous and teasing words are good Dharma teachers; I do not say that those who are attached
著家者為清凈梵行導師；我不說求福田施者為不希報；我不說求報恩者以為善攝事；我不說求利養名聞者為內心清凈；我不說無信多分別者以為出家；我不說信他教者為好持戒；我不說不尊重者以為聽法；我不說著世典咒咀者以為愛法；我不說不信空者而得解脫；我不說染著者以為修行凈；我不說染著行者為滿菩提分；我不說住所得者以為證智；我不說羸弱者為忍辱滿足；我不說無人觸者為忍力鎧；我不說本性少煩惱者為戒清凈；我不說多語者為依教行；我不說樂言語者以為一心；我不說樂作世業者為法不減少；我不說內心凈者當墮惡趣；我不說依智行者以為雜行；我不說方便相應行者以為諂曲；我不說不求名利者以為妄語；我不說無戲論者以為謗法；我不說喜護正法者為愛身命；我不說恐怖行者為發精進。
「彌勒！如是等種種諸過，諂曲顛倒貪恣等，于未來世五百年後，菩薩乘輩住此惡行，當須護之。」
爾時彌勒菩薩摩訶薩白佛言：「世尊！唯此六十菩薩，于未來世五百歲後有諸業障，為當更有其餘菩薩耶？」
佛言：
「彌勒！於五百歲后更有其餘菩薩，當爲業障所纏，其中亦有能盡業障或增長者。
「複次，彌勒！于彼時此五百菩薩眾中，當有二十菩薩，于未來世能少有業
【現代漢語翻譯】 現代漢語譯本 以在家身份修行的人，我不會說他們是清凈梵行的導師；我不會說那些爲了求福報而佈施的人是不求回報的；我不會說那些爲了報恩而行善的人是善於攝持的；我不會說那些爲了追求利益和名聲的人是內心清凈的；我不會說那些沒有信仰卻喜歡分別的人是出家人；我不會說那些相信其他教派的人是持戒良好的人；我不會說那些不尊重他人的人是聽法的人；我不會說那些喜歡世俗典籍和咒語的人是喜愛佛法的人；我不會說那些不相信空性的人能夠獲得解脫；我不會說那些執著於事物的人是修行清凈的人；我不會說那些執著于修行的人能夠圓滿菩提分（菩提的組成部分）；我不會說那些執著于所得的人是證得智慧的人；我不會說那些身體虛弱的人是忍辱圓滿的人；我不會說那些沒有受到他人侵犯的人是具有忍辱力量的人；我不會說那些天生煩惱少的人是戒律清凈的人；我不會說那些喜歡多說話的人是依教奉行的人；我不會說那些喜歡談論的人是內心專注的人；我不會說那些喜歡從事世俗事務的人是佛法沒有減少的人；我不會說那些內心清凈的人會墮入惡道；我不會說那些依智慧而行的人是雜亂修行的人；我不會說那些方便相應而行的人是諂媚的人；我不會說那些不求名利的人是妄語的人；我不會說那些沒有戲論的人是誹謗佛法的人；我不會說那些喜歡守護正法的人是貪愛自身性命的人；我不會說那些恐懼修行的人是發精進心的人。 彌勒（菩薩名，未來佛）！像這樣種種的過失，以及諂媚、顛倒、貪婪放縱等行為，在未來世五百年後，菩薩乘的修行者會住在這些惡行中，應當要防護這些行為。 那時，彌勒菩薩摩訶薩（大菩薩）對佛說：『世尊！只有這六十位菩薩，在未來世五百年後會有這些業障嗎？還是有其他的菩薩也會這樣呢？』 佛說： 『彌勒！在五百年後，還有其他的菩薩，也會被業障所纏繞，其中也有能夠消除業障的，也有增長業障的。 『再者，彌勒！在那個時候，這五百位菩薩眾中，會有二十位菩薩，在未來世能夠稍微減少業障。』
【English Translation】 English version I do not say that those who practice as householders are teachers of pure Brahma conduct; I do not say that those who give alms seeking blessings are not seeking reward; I do not say that those who do good deeds seeking to repay kindness are well-disciplined; I do not say that those who seek profit and fame are pure in heart; I do not say that those who lack faith and are prone to discrimination are renunciates; I do not say that those who believe in other teachings are good at upholding precepts; I do not say that those who are disrespectful are listening to the Dharma; I do not say that those who love worldly scriptures and incantations love the Dharma; I do not say that those who do not believe in emptiness can attain liberation; I do not say that those who are attached to things are practicing purity; I do not say that those who are attached to practice can fulfill the Bodhi factors (components of enlightenment); I do not say that those who are attached to what they have attained have realized wisdom; I do not say that those who are weak are perfect in patience; I do not say that those who have not been offended by others have the armor of patience; I do not say that those who are naturally less afflicted are pure in precepts; I do not say that those who talk a lot are following the teachings; I do not say that those who enjoy talking are one-pointed in mind; I do not say that those who enjoy worldly affairs are not diminishing the Dharma; I do not say that those who are pure in heart will fall into evil realms; I do not say that those who act according to wisdom are practicing mixed practices; I do not say that those who act in accordance with skillful means are deceitful; I do not say that those who do not seek fame and profit are lying; I do not say that those who have no conceptual proliferation are slandering the Dharma; I do not say that those who like to protect the true Dharma are attached to their own lives; I do not say that those who are afraid of practice are generating diligence. Maitreya (name of a Bodhisattva, the future Buddha)! Such various faults, as well as flattery, perversion, greed, and indulgence, in the future five hundred years, those of the Bodhisattva vehicle will dwell in these evil practices, and should guard against them. At that time, the Bodhisattva Mahasattva (great Bodhisattva) Maitreya said to the Buddha: 'World Honored One! Are these sixty Bodhisattvas the only ones who will have these karmic obstacles in the future five hundred years? Or will there be other Bodhisattvas who will also be like this?' The Buddha said: 'Maitreya! After five hundred years, there will be other Bodhisattvas who will also be entangled by karmic obstacles, among whom some will be able to eliminate karmic obstacles, and some will increase them. 'Furthermore, Maitreya! At that time, among these five hundred Bodhisattva assemblies, there will be twenty Bodhisattvas who will be able to slightly reduce their karmic obstacles in the future.'
障微細業障。后五百歲，當生村落城邑險難國土大豪姓家，聰明多智巧解方便，心意調柔多有潤澤，利益弘廣端正可喜，巧妙辯才覆藏己德，住在頭陀功德之行。已於無數億劫阿僧祇，集聚阿耨多羅三藐三菩提。護持正法棄捨身命，在蘭若處遠離聚落，不求名利常樂精勤，入眾生行善能言論，通達世典少聞多解，于毗婆舍那悉能巧知，具得辯才善能分別，隨問能答與義相應，得無礙辯才。或復有得無盡陀羅尼者，為四部眾演說法時，佛威神力故、佛住持故，于如來所說修多羅、祇夜、受記、伽陀、憂陀那、尼陀那、阿波陀那、伊帝越多伽、阇多迦、毗佛略、阿浮陀達摩、優波提舍，能自辯說。
「彌勒！彼時二十巧方便菩薩，從阿阇梨和上等邊，受此法本無量百千修多羅句，皆悉誦持解說。以誦持此法本故，彼善男子于諸辯才心無疑悔，攝受而住。
「複次，彌勒！于彼時中復有無方便菩薩，若在家俗人、若出家人，于彼持正法者、教法行者、真實行者彼諸法師邊所說法教，悉不受持，欺誑調弄：『汝等自造此法，所說法句非如來說；汝等隨自意集作此文飾，迭相繫縛，我等於此法中不生敬重，不生信樂難遭之想。』
「彌勒！于彼時中多有眾生，誹謗此法、破壞此法、不受此法，猶如伎兒調戲之
【現代漢語翻譯】 現代漢語譯本：能遮蔽細微的業障。在後五百歲時，他們將出生在村落、城邑、險惡的國土中的大豪族家庭，聰明多智，善於運用方便法門，心意調柔，富有慈悲，利益廣博，相貌端正可喜，善於巧妙地隱藏自己的功德，安住于頭陀（苦行）的功德修行中。他們已經在無數億劫阿僧祇（無數）的時間裡，積聚了阿耨多羅三藐三菩提（無上正等正覺）的資糧。他們護持正法，捨棄身命，住在蘭若（寂靜處）遠離聚落，不求名利，常樂精進，進入眾生之中行善，善於言論，通達世間典籍，少聞而多解，對於毗婆舍那（觀）能夠巧妙地瞭解，具備辯才，善於分別，隨問能答，與義理相應，獲得無礙辯才。或者還有獲得無盡陀羅尼（總持）的人，在為四部眾演說佛法時，由於佛的威神力，由於佛的住持，對於如來所說的修多羅（經）、祇夜（偈頌）、受記（授記）、伽陀（頌）、憂陀那（自說）、尼陀那（因緣）、阿波陀那（譬喻）、伊帝越多伽（本事）、阇多迦（本生）、毗佛略（方廣）、阿浮陀達摩（未曾有法）、優波提舍（論議），能夠自己辯說。 彌勒（菩薩名）！那時，二十位善於運用方便的菩薩，從阿阇梨（導師）和和上（親教師）等處，接受這部法本中無量百千的修多羅（經）語句，都能誦持解說。因為誦持這部法本的緣故，這些善男子對於各種辯才心無疑惑，攝受而安住。 再者，彌勒！在那個時候，還有一些不善於運用方便的菩薩，無論是在家的俗人還是出家人，對於那些持守正法的人、教導佛法的人、真實修行的人，在這些法師那裡所說的法教，都不接受奉持，反而欺騙調弄說：『你們自己造作這些法，所說的法句不是如來說的；你們隨著自己的意思編造這些文飾，互相束縛，我們對於這些法不生敬重，不生信樂，不認為這是難得遇到的。』 彌勒！在那個時候，有很多眾生，誹謗這部法，破壞這部法，不接受這部法，就像伎人（藝人）調戲一樣。
【English Translation】 English version: They can obscure subtle karmic hindrances. In the last five hundred years, they will be born into great and wealthy families in villages, towns, and dangerous lands, possessing intelligence and wisdom, skillful in using expedient means, with gentle and compassionate minds, broad in their benefits, with pleasing and upright appearances, skillful in concealing their own merits, and dwelling in the practice of the ascetic virtues of dhuta (ascetic practices). They have accumulated the merits of Anuttara-samyak-sambodhi (supreme perfect enlightenment) over countless eons of asamkhya (incalculable) time. They uphold the true Dharma, sacrificing their lives, dwelling in aranyas (secluded places) away from settlements, not seeking fame or gain, always delighting in diligence, entering among sentient beings to do good, skillful in speech, understanding worldly texts, learning little but understanding much, skillful in understanding vipassana (insight meditation), possessing eloquence, skillful in discernment, able to answer questions according to the meaning, and attaining unobstructed eloquence. Or there are those who attain inexhaustible dharanis (mantras), and when expounding the Dharma to the four assemblies, due to the Buddha's majestic power and the Buddha's support, they can explain the sutras (discourses), geyas (verses), vyakaranas (predictions), gathas (stanzas), udanas (spontaneous utterances), nidanas (causes), avadanas (parables), itivrittakas (stories of past lives), jatakas (birth stories), vaipulyas (extensive teachings), adbhuta-dharmas (wondrous teachings), and upadesas (instructions) spoken by the Tathagata. Maitreya (name of a Bodhisattva)! At that time, twenty Bodhisattvas who are skillful in using expedient means will receive from their acharyas (teachers) and upadhyayas (preceptors) countless hundreds and thousands of sutra (discourse) phrases from this Dharma text, and they will all be able to recite and explain them. Because of reciting and upholding this Dharma text, these good men will have no doubts in their minds about various forms of eloquence, and they will be able to embrace and abide in them. Furthermore, Maitreya! At that time, there will also be Bodhisattvas who are not skillful in using expedient means, whether they are lay people or renunciates, who will not accept and uphold the Dharma teachings spoken by those who uphold the true Dharma, teach the Dharma, and practice the Dharma truthfully. Instead, they will deceive and mock them, saying, 'You have created these teachings yourselves, and the phrases you speak are not those of the Tathagata; you have compiled these texts according to your own ideas, binding each other, and we do not respect these teachings, nor do we believe in them, nor do we think they are rare to encounter.' Maitreya! At that time, there will be many sentient beings who slander this Dharma, destroy this Dharma, and do not accept this Dharma, just like actors playing tricks.
法，與彼同行：『是諸比丘不依修多羅，不依毗尼演說法句。汝等莫生敬信希有之心，此非正法也。』
「彌勒！彼等癡人，不知所有一切善言皆是如來所說，彼諸人等為魔所持，當生誹謗彼諸法師所說之法，當作謗法業因緣。以作謗法業因緣故，當墮惡道。是故，彌勒！若欲護正法菩薩，當作方便，覆藏己德，于種種有行眾生應須護持，勿令彼等生障礙想。」
爾時彌勒菩薩摩訶薩白佛言：
「希有，世尊！婆伽婆！于彼時中菩薩乘人，無有智慧不求辯才，而於人法不能生信，乃于誰邊求生善根？當求陀羅尼以自護。若不如是，于彼持法諸法師邊，起于誹謗生於穢污。
「世尊！譬如有人渴欲飲水，若至泉池若陂若井，未飲其水，先擲糞穢置中，擲糞置已還欲飲水，聞水臭穢憎惡不飲，不說自污因緣，反說彼過：『奇哉！此水甚大臭穢。』自過不曉，而與彼水作其過咎。
「如是，如是！世尊！彼癡人輩長夜求法欲察法行，先於人法求其過已，還從聞法憎惡法師及所說法，如彼癡人嫌惡泉池陂井泊等，持法比丘應如是知。若復有人能說是法，當知皆是佛威神力。
「如是，世尊！於五百歲後有無智菩薩，而污彼法及持法比丘已，還於其邊欲飲法味，彼不自覺己之過惡，當復調
【現代漢語翻譯】 現代漢語譯本：『與那些人同行：『這些比丘不依據修多羅（Sutra，佛經），不依據毗尼（Vinaya，戒律）來演說佛法。你們不要產生敬信和稀有的想法，這不是正法。』 彌勒（Maitreya，未來佛）啊！那些愚癡的人，不知道所有善言都是如來說的。這些人被魔所控制，會誹謗那些法師所說的法，造下誹謗佛法的業因。因為造下誹謗佛法的業因，他們會墮入惡道。所以，彌勒啊！如果想要護持正法的菩薩，應當方便地隱藏自己的功德，對於各種有行為的眾生，應當加以護持，不要讓他們產生障礙的想法。」 這時，彌勒菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）對佛說： 「稀有啊，世尊（Bhagavan，佛的尊稱）！婆伽婆（Bhagavan，佛的尊稱）！在那個時候，菩薩乘人（Bodhisattva-yana，菩薩的修行方式）沒有智慧，不尋求辯才，卻不能對人法產生信心，那麼他們要向誰求得善根呢？應當尋求陀羅尼（Dharani，總持）來保護自己。如果不是這樣，他們就會對那些持法的法師產生誹謗，產生污穢的想法。 「世尊！譬如有人口渴想喝水，如果到了泉水、池塘或井邊，還沒喝水，就先往裡面扔糞便，扔完糞便后還想喝水，聞到水臭穢就憎惡不喝，不說自己污染的原因，反而說水的過錯：『奇怪啊！這水真臭。』自己犯的過錯不明白，反而把過錯歸咎於水。 「就像這樣，就像這樣！世尊！那些愚癡的人，長久以來尋求佛法，想要觀察佛法修行，卻先在人法中尋找過錯，然後從聽聞佛法中憎惡法師和所說的法，就像那些愚癡的人嫌惡泉水、池塘、水泊等一樣。持法的比丘應當這樣理解。如果有人能夠說出這樣的法，應當知道這都是佛的威神之力。 「就像這樣，世尊！在五百歲之後，會有沒有智慧的菩薩，他們會玷污佛法和持法的比丘，然後還想從他們那裡獲得佛法的滋味，他們不自覺自己的過錯，反而會調戲那些持法的人。」
【English Translation】 English version: 『Walking with those people: 「These Bhikshus (monks) do not rely on the Sutras (Buddhist scriptures), nor do they rely on the Vinaya (monastic rules) to expound the Dharma (Buddhist teachings). You should not give rise to respect, faith, or a sense of wonder, for this is not the true Dharma.」』 「Maitreya (the future Buddha)! Those foolish people do not know that all good words are spoken by the Tathagata (Buddha). These people are possessed by Mara (demon) and will slander the Dharma spoken by those Dharma masters, creating the karmic cause for slandering the Dharma. Because of creating the karmic cause for slandering the Dharma, they will fall into evil realms. Therefore, Maitreya! If a Bodhisattva (enlightenment being) wishes to protect the true Dharma, they should skillfully conceal their own merits, and for all sentient beings with actions, they should protect them, not allowing them to give rise to thoughts of obstruction.」 At that time, the Bodhisattva-Mahasattva (great Bodhisattva) Maitreya said to the Buddha: 「It is rare, World Honored One (Bhagavan, an epithet of the Buddha)! Bhagavan! At that time, those who are on the Bodhisattva-yana (Bodhisattva path) have no wisdom, do not seek eloquence, and cannot generate faith in the Dharma of people. Then, from whom will they seek to generate good roots? They should seek Dharani (mantra) to protect themselves. If it is not so, they will slander those Dharma masters who uphold the Dharma, giving rise to defiled thoughts. 「World Honored One! It is like a person who is thirsty and wants to drink water. If they go to a spring, pond, or well, before drinking the water, they first throw feces into it. After throwing the feces, they still want to drink the water. When they smell the foul odor of the water, they hate it and do not drink it. They do not speak of their own cause of defilement, but instead speak of the water』s fault: 『How strange! This water is very foul.』 They do not understand their own fault, but instead blame the water. 「It is like this, it is like this! World Honored One! Those foolish people, for a long time seeking the Dharma, wanting to observe the practice of the Dharma, first seek faults in the Dharma of people, and then from hearing the Dharma, they hate the Dharma masters and the Dharma they speak, just like those foolish people who dislike springs, ponds, and pools. The Bhikshus who uphold the Dharma should understand it this way. If someone can speak such Dharma, it should be known that it is all the power of the Buddha』s majestic spiritual power. 「It is like this, World Honored One! After five hundred years, there will be Bodhisattvas without wisdom, who will defile the Dharma and the Bhikshus who uphold the Dharma, and then they will want to obtain the taste of the Dharma from them. They are not aware of their own faults, and instead will ridicule those who uphold the Dharma.」
弄彼等法師，于眾人前說其過咎，起染污已，覓其過失，生厭想已，便欲舍離。」
爾時世尊讚歎彌勒菩薩言：
「善哉，善哉！彌勒！汝善說此言。若能不求他過失短者，當知己不離一切過惡。彌勒！有四因緣，一切辯才諸佛所說，應如是知。彌勒，復有四因緣，當知四辯即一切諸佛如來所說毀呰，一切諸佛而不許可。彌勒！何者四辯因緣？當知諸佛所說。彌勒！其辯者，義具足非不義具足，法具足非不法具足，當盡煩惱不增煩惱，說涅槃功德示生死過惡。彌勒！是為四辯，當知諸佛所說。
「彌勒！若有比丘、比丘尼、優婆塞、優婆夷，與此四辯和合相應能辯說者，若善男子、若善女人于彼人邊，當如佛想、作教師想而聽法義。何以故？彌勒！彼所有說者，當知皆是如來所說，應如是見。
「彌勒！若有謗此四辯，言：『非佛說。』不生尊重恭敬之心，憎嫉人故，彼即誹謗一切諸佛所說辯才。誹謗法已，作滅法過業；作滅法行已，墮于惡趣。是故，彌勒！若有信心善男子等，欲得遠離滅法業障因緣者，不可以憎嫉人故而憎嫉於法，不可以不愛人故於彼法邊不生愛心。
「彌勒！何者辯說為諸佛毀呰而不許可。彌勒！或有辯說，無有利益，不依實法，增長煩惱，不盡煩惱，增長生死
【現代漢語翻譯】 現代漢語譯本：『他們會挑剔那些法師，在眾人面前說他們的過錯，生起染污心后，尋找他們的過失，產生厭惡的想法后，就想要捨棄他們。』 那時，世尊讚歎彌勒菩薩說： 『好啊，好啊！彌勒！你說的這些話很好。如果能夠不尋求他人的過失和缺點，應當知道自己就不會遠離一切過錯。彌勒！有四種因緣，一切辯才都是諸佛所說的，應當這樣理解。彌勒，還有四種因緣，應當知道這四種辯才是一切諸佛如來所呵責的，一切諸佛都不認可的。彌勒！哪四種辯才因緣是諸佛所說的呢？彌勒！那些辯才，意義圓滿而不是不圓滿，法義圓滿而不是不圓滿，能夠使煩惱止息而不是增長煩惱，宣說涅槃的功德，揭示生死的過患。彌勒！這就是四種辯才，應當知道是諸佛所說的。 『彌勒！如果有比丘（bhiksu，男性出家修行者）、比丘尼（bhiksuni，女性出家修行者）、優婆塞（upasaka，在家男居士）、優婆夷（upasika，在家女居士），能夠與這四種辯才相應和合，善於辯說，那麼，如果善男子、善女人在他們那裡，應當像對待佛一樣，像對待老師一樣聽聞佛法。為什麼呢？彌勒！他們所說的一切，應當知道都是如來所說的，應當這樣看待。 『彌勒！如果有人誹謗這四種辯才，說：『不是佛說的。』不生起尊重恭敬之心，因為憎恨嫉妒他人，他們就是在誹謗一切諸佛所說的辯才。誹謗佛法之後，就造作了滅法的罪業；造作了滅法的行為之後，就會墮入惡道。所以，彌勒！如果有信心善男子等，想要遠離滅法業障的因緣，不可以因為憎恨嫉妒他人而憎恨嫉妒佛法，不可以因為不愛他人而對佛法不生愛心。 『彌勒！哪些辯說是被諸佛呵責而不認可的呢？彌勒！有些辯說，沒有利益，不依據真實的佛法，增長煩惱，不能止息煩惱，增長生死。』
【English Translation】 English version: 'They will find fault with those Dharma masters, speak of their faults in front of the crowd, having generated defilement, seek their shortcomings, and having developed a sense of aversion, they will want to abandon them.' At that time, the World Honored One praised Bodhisattva Maitreya, saying: 'Excellent, excellent! Maitreya! You have spoken these words well. If one can refrain from seeking the faults and shortcomings of others, one should know that one is not far from all faults and evils. Maitreya! There are four causes and conditions, all eloquence is spoken by all Buddhas, and should be understood as such. Maitreya, there are also four causes and conditions, one should know that these four kinds of eloquence are reproached by all Buddhas Tathagatas, and are not approved by all Buddhas. Maitreya! What are the four causes and conditions of eloquence that are spoken by the Buddhas? Maitreya! Those kinds of eloquence, the meaning is complete and not incomplete, the Dharma is complete and not incomplete, they can extinguish afflictions and not increase afflictions, they proclaim the merits of Nirvana and reveal the faults of birth and death. Maitreya! These are the four kinds of eloquence, and should be known as spoken by the Buddhas. 'Maitreya! If there are bhikshus (male monastic), bhikshunis (female monastic), upasakas (male lay practitioners), or upasikas (female lay practitioners), who are in accordance with these four kinds of eloquence and are able to speak eloquently, then, if good men or good women are in their presence, they should listen to the Dharma as if they were in the presence of the Buddha, as if they were in the presence of a teacher. Why is that? Maitreya! All that they speak should be known as spoken by the Tathagata, and should be viewed as such. 'Maitreya! If there are those who slander these four kinds of eloquence, saying: 'They are not spoken by the Buddha,' and do not generate a heart of respect and reverence, because of hatred and jealousy towards others, they are slandering the eloquence spoken by all Buddhas. After slandering the Dharma, they commit the karma of destroying the Dharma; after committing the act of destroying the Dharma, they will fall into evil realms. Therefore, Maitreya! If there are faithful good men and women who wish to be far from the causes and conditions of the karma of destroying the Dharma, they should not hate and be jealous of the Dharma because they hate and are jealous of others, and they should not fail to generate love for the Dharma because they do not love others. 'Maitreya! What kind of eloquence is reproached and not approved by the Buddhas? Maitreya! Some eloquence is without benefit, does not rely on the true Dharma, increases afflictions, cannot extinguish afflictions, and increases birth and death.'
，不讚涅槃功德利益。彌勒！如此辯者，一切諸佛之所呵責，一切諸佛而不許可。」
爾時彌勒菩薩白佛言：「世尊！若有辯說增長生死，非佛辯才。云何世尊說諸煩惱為諸菩薩而作利益？亦復贊說生死流轉滿足菩提分法耶？世尊！如是辯者豈非如來說乎？」
佛告彌勒言：「于汝意云何？此煩惱為滿菩提分故，為作利益諸菩薩故說者，復當說讚歎受生死流轉。然此事為當合義？為當不合義？為當合法？為當不合法？」
答言：「世尊！若有正言者言合義合法，若有此語者是名正言。」
佛言：「彌勒！以是義故，汝當知一切佛所說皆是佛辯，應如是見。若有所說言諸煩惱，滿足菩提分故，為菩薩說當作利益，讚歎取生死流轉者，為利益菩薩故。所以者何？彌勒！被煩惱菩薩應如是見，此菩薩不犯此煩惱罪，以于義自在，以於法亦得自在故。此是諸菩薩善巧方便於彼處，非是聲聞、辟支佛地。彌勒！若有煩惱無有利益，不滿菩提分因緣，不為善根門因。于中彼菩薩不應惜身命，亦不得隨彼煩惱。所以者何？彌勒！得智力菩薩別有攀緣者，見有煩惱別著有為者。」
彌勒菩薩復白佛言：「世尊！如我解佛所說義，若有菩薩，不欲造業障、欲盡業障，不缺不損欲解脫者，彼于未來世三摩耶
【現代漢語翻譯】 現代漢語譯本：不讚美涅槃的功德利益。彌勒（菩薩名）！像這樣辯論的人，會被一切諸佛呵斥，一切諸佛都不會認可。」 那時，彌勒菩薩對佛說：「世尊！如果有人辯論說增長生死，這不是佛的辯才。為什麼世尊說各種煩惱對菩薩有利益？又讚美生死流轉能圓滿菩提分法呢？世尊！像這樣的辯論難道不是如來說的嗎？」 佛告訴彌勒說：「你的意思如何？說這些煩惱是爲了圓滿菩提分，爲了利益菩薩而說的，又應當讚歎接受生死流轉。這件事是符合道理的嗎？是不符合道理的嗎？是符合法的嗎？是不符合法的嗎？」 彌勒回答說：「世尊！如果有正確言論的人說符合道理和法，如果有這樣的話，就稱為正確言論。」 佛說：「彌勒！因為這個道理，你應該知道一切佛所說都是佛的辯才，應當這樣理解。如果有人說各種煩惱，爲了圓滿菩提分，爲了菩薩而說，能產生利益，讚歎接受生死流轉，是爲了利益菩薩的緣故。為什麼呢？彌勒！被煩惱所困的菩薩應當這樣理解，這位菩薩不會犯下煩惱的罪過，因為他對於義理自在，對於法也得到自在。這是諸菩薩善巧方便的境界，不是聲聞（小乘修行者）、辟支佛（獨覺者）的境界。彌勒！如果煩惱沒有利益，不能圓滿菩提分的因緣，不是善根的門徑。在這種情況下，菩薩不應該愛惜自己的生命，也不應該隨順那些煩惱。為什麼呢？彌勒！得到智慧力量的菩薩有其他的攀緣，看到煩惱會執著于有為法。」 彌勒菩薩又對佛說：「世尊！如我理解佛所說的意義，如果有菩薩，不想造作業障，想要消除業障，不缺損不減損想要解脫，那麼他在未來世的三摩耶（誓約）中，
【English Translation】 English version: '...do not praise the merits and benefits of Nirvana. Maitreya (a Bodhisattva)! Such debaters are rebuked by all Buddhas, and all Buddhas do not approve of them.' At that time, Bodhisattva Maitreya said to the Buddha, 'World Honored One! If there is a debate that increases birth and death, it is not the eloquence of the Buddha. Why does the World Honored One say that various afflictions are beneficial to Bodhisattvas? And also praise the cycle of birth and death as fulfilling the factors of enlightenment? World Honored One! Is such a debate not spoken by the Tathagata?' The Buddha said to Maitreya, 'What do you think? Is it said that these afflictions are spoken to fulfill the factors of enlightenment, for the benefit of Bodhisattvas, and should also praise accepting the cycle of birth and death? Is this matter in accordance with reason? Is it not in accordance with reason? Is it in accordance with the Dharma? Is it not in accordance with the Dharma?' Maitreya replied, 'World Honored One! If there is a person who speaks correctly and says it is in accordance with reason and the Dharma, if there is such a statement, it is called a correct statement.' The Buddha said, 'Maitreya! Because of this reason, you should know that all that the Buddhas say is the eloquence of the Buddha, and should be understood in this way. If someone says that various afflictions, for the sake of fulfilling the factors of enlightenment, are spoken for the sake of Bodhisattvas, and can produce benefits, and praises accepting the cycle of birth and death, it is for the benefit of Bodhisattvas. Why is that? Maitreya! A Bodhisattva who is troubled by afflictions should understand it this way, this Bodhisattva will not commit the sin of afflictions, because he is free in meaning, and also obtains freedom in the Dharma. This is the realm of skillful means of the Bodhisattvas, not the realm of Sravakas (Hinayana practitioners) or Pratyekabuddhas (Solitary Buddhas). Maitreya! If afflictions have no benefit, cannot fulfill the causes of the factors of enlightenment, and are not the gateway to good roots. In this case, the Bodhisattva should not cherish his own life, nor should he follow those afflictions. Why is that? Maitreya! A Bodhisattva who has obtained the power of wisdom has other attachments, and seeing afflictions will be attached to conditioned dharmas.' Bodhisattva Maitreya again said to the Buddha, 'World Honored One! As I understand the meaning of what the Buddha has said, if there is a Bodhisattva who does not want to create karmic obstacles, wants to eliminate karmic obstacles, does not lack or diminish and wants to be liberated, then in the future Samaya (vow) of the three worlds,'
時，應當信菩薩行，當須思惟，莫求他過，常求功德之事，求真正處。」
佛告言：「如是，如是！彌勒！其菩薩於後世時，應當思惟于菩薩行，應知方便。所以者何？方便智行菩薩，善巧方便難可得知。彌勒！譬如須陀洹人，于凡夫行中現其須陀洹地，別於凡夫別患，彼欲過瞋癡諸凡夫等，當墮惡道，還彼諸過惡，諸聖聲聞不墮惡道，如彼證知故。彌勒！如是，如是！智行菩薩污染習迷未盡故，彼別有地，初行菩薩別有地。所以者何？其心不住于諸使，而諸凡夫染著諸使，愚癡因緣不能巧知解脫之處。
「彌勒！智行菩薩雖有重罪，以智力故當盡如灰，亦不因彼墮于惡道。彌勒！譬如熾火將大木薪擲置其中，如是數數擲中，其火轉增熾盛不滅。如是如是，彌勒！智行菩薩智火熾盛時，將有為煩惱擲智火中，如是智火熾盛而不能滅，以智力故。
「彌勒！以是汝應當知，智行諸菩薩其行難知。」
爾時彌勒菩薩白佛言：「世尊！初行菩薩未得智力者、舍家出家者，何等諸法當須舍離？何等諸法當須親近？若親近彼菩薩，未生智力令生，已生者令增長不減。」
佛言：「彌勒！其初行菩薩舍家出家未得智力者，雖舍資財供養之事，應須觀利養名聞諸患，應疾須舍世間言話，須觀世間言話
【現代漢語翻譯】 現代漢語譯本：這時，應當信奉菩薩的修行，應當深思熟慮，不要尋求他人的過錯，常常尋求功德之事，尋求真正的道理。 佛陀告訴彌勒：『是的，是的！彌勒！菩薩在後世修行時，應當深思菩薩的修行，應當瞭解方便法門。為什麼呢？因為具有方便智慧的菩薩，其善巧方便難以被瞭解。彌勒！譬如須陀洹（Srota-apanna，入流果）之人，在凡夫的修行中顯現出須陀洹的境界，區別于凡夫的煩惱，他們想要超越嗔癡等凡夫，這些凡夫會墮入惡道，還會回到那些過錯之中，而聖聲聞不會墮入惡道，因為他們已經證悟了。彌勒！是的，是的！具有智慧修行的菩薩，因為污染習氣尚未完全消除，所以他們有自己獨特的境界，初行菩薩也有自己獨特的境界。為什麼呢？因為他們的心不住于各種煩惱，而凡夫卻執著于各種煩惱，因為愚癡的緣故不能巧妙地瞭解解脫之處。 『彌勒！具有智慧修行的菩薩即使有很重的罪業，也會因為智慧的力量而將其消滅如灰燼，也不會因此墮入惡道。彌勒！譬如熾熱的火焰將巨大的木柴投入其中，這樣不斷地投入，火焰會更加熾盛而不會熄滅。是的，是的，彌勒！具有智慧修行的菩薩，當智慧之火熾盛時，將有為的煩惱投入智慧之火中，這樣智慧之火會更加熾盛而不會熄滅，因為智慧的力量。 『彌勒！因此你應該知道，具有智慧修行的菩薩，他們的修行難以被瞭解。』 這時，彌勒菩薩對佛說：『世尊！初行菩薩尚未獲得智慧力量，捨棄家庭出家的人，應當舍離哪些法？應當親近哪些法？如果親近那些菩薩，可以使未生起智慧力量的生起，已生起的增長而不減少。』 佛陀說：『彌勒！初行菩薩捨棄家庭出家尚未獲得智慧力量的人，雖然捨棄了資財供養之事，應當觀察利養名聞的各種禍患，應當迅速捨棄世間的言語，應當觀察世間的言語』
【English Translation】 English version: At that time, one should believe in the practice of a Bodhisattva, one should contemplate deeply, not seek the faults of others, always seek meritorious deeds, and seek the true path. The Buddha told Maitreya: 'So it is, so it is! Maitreya! When Bodhisattvas practice in later times, they should contemplate the practice of a Bodhisattva, and should understand skillful means. Why is that? Because Bodhisattvas who possess skillful means and wisdom, their skillful means are difficult to understand. Maitreya! For example, a Srota-apanna (stream-enterer) person, in the practice of ordinary people, manifests the state of a Srota-apanna, distinguishing themselves from the afflictions of ordinary people. They wish to transcend the anger, ignorance, and other afflictions of ordinary people, who will fall into evil paths and return to those faults, while the noble Sravakas will not fall into evil paths because they have attained realization. Maitreya! So it is, so it is! Bodhisattvas who practice with wisdom, because the defilements of their habits have not been completely eliminated, they have their own unique state, and Bodhisattvas in the initial stages of practice also have their own unique state. Why is that? Because their minds do not dwell on various afflictions, while ordinary people are attached to various afflictions, and because of ignorance, they cannot skillfully understand the place of liberation.' 'Maitreya! Bodhisattvas who practice with wisdom, even if they have heavy sins, will extinguish them like ashes because of the power of wisdom, and will not fall into evil paths because of them. Maitreya! For example, when a blazing fire throws large pieces of wood into it, and continues to throw them in, the fire will become more intense and will not be extinguished. So it is, so it is, Maitreya! When the fire of wisdom of a Bodhisattva who practices with wisdom is blazing, they throw conditioned afflictions into the fire of wisdom, and the fire of wisdom will become more intense and will not be extinguished, because of the power of wisdom.' 'Maitreya! Therefore, you should know that the practice of Bodhisattvas who practice with wisdom is difficult to understand.' At that time, Bodhisattva Maitreya said to the Buddha: 'World Honored One! For Bodhisattvas in the initial stages of practice who have not yet attained the power of wisdom, those who have left home and become monks, what dharmas should they abandon? What dharmas should they draw near to? If they draw near to those Bodhisattvas, they can cause the power of wisdom that has not yet arisen to arise, and cause that which has already arisen to increase and not diminish.' The Buddha said: 'Maitreya! For Bodhisattvas in the initial stages of practice who have left home and become monks and have not yet attained the power of wisdom, although they have abandoned the matters of material offerings, they should observe the various harms of gain and fame, they should quickly abandon worldly speech, and they should observe worldly speech.'
過患，應舍樂多說，應觀多說過患，應舍樂睡眠，應觀睡眠過患，應舍樂作諸業，應觀世間諸業過患，應舍樂戲，應觀樂戲過患。然彼舍利養名聞已，應須行少欲知足，應須親近少欲知足者；舍世言話已，應須親近樂獨行者；舍多言話已，應須觀真實義；舍睡眠已，初夜后夜長鬚驚覺；舍樂造業已，當須親近出世之法；舍戲樂已，應須修習樂無眾生慈。彌勒！初行菩薩舍家出家，未得智力者欲得智力，如是等諸法應須舍離，如是等諸法當須親近。
「彌勒！彼初行菩薩舍家出家，未到智力者，未舍利養名聞時，未親近少欲知足時，若未生智力能令生，若已生能令增長者，無有是處。未離世間話，未親近獨行，不捨離樂睡眠，初夜后夜不近驚覺樂習作業，於此時中不能修習出世間法，不捨嬉戲，不親近無眾生慈想，未生智力令生，生者令增長，無有是處。
「彌勒！是故若有菩薩欲生智力，彼菩薩應舍諸法當舍者，應須修習諸法當習近者。所以者何？彌勒！智從因生，無因智不可生；因不和合，不可易得生。」
爾時彌勒菩薩白佛言：「世尊！云何菩薩當觀利養名聞過患？何者是利養名聞諸患，菩薩觀時，當樂知足而無有悔？」
佛告彌勒：「菩薩于中當觀利養不令生欲。作如是觀，因利養故
【現代漢語翻譯】 現代漢語譯本 應當捨棄貪圖安樂，多觀察安樂的過患；應當捨棄貪圖睡眠，多觀察睡眠的過患；應當捨棄貪圖從事各種俗務，多觀察世間俗務的過患；應當捨棄貪圖嬉戲，多觀察嬉戲的過患。當他捨棄了追求利養名聞之後，應當力行少欲知足，應當親近少欲知足的人；捨棄世俗的言談之後，應當親近樂於獨處的人；捨棄多言多語之後，應當觀察真實的義理；捨棄睡眠之後，初夜后夜應當保持警覺；捨棄貪圖俗務之後，應當親近出世間的佛法；捨棄嬉戲之後，應當修習慈愛一切眾生的慈悲心。彌勒！初發心的菩薩舍家出家，在未獲得智慧力量之前，爲了獲得智慧力量，應當舍離這些法，應當親近這些法。 彌勒！初發心的菩薩舍家出家，在未達到智慧力量之前，如果未捨棄追求利養名聞，未親近少欲知足，那麼，如果未生起的智慧力量能夠生起，如果已生起的智慧力量能夠增長，這是不可能的。如果未遠離世俗的言談，未親近樂於獨處的人，不捨棄貪圖睡眠，初夜后夜不保持警覺，貪圖俗務，在這種情況下，不能修習出世間的佛法；不捨棄嬉戲，不親近慈愛一切眾生的慈悲心，那麼，未生起的智慧力量不能生起，已生起的智慧力量不能增長，這是不可能的。 彌勒！因此，如果有菩薩想要生起智慧力量，這位菩薩應當捨棄那些應當捨棄的法，應當修習那些應當親近的法。為什麼呢？彌勒！智慧是從因緣而生的，沒有因緣智慧不可能生起；因緣不和合，智慧不可能輕易地生起。 這時，彌勒菩薩對佛說：『世尊！菩薩應當如何觀察利養名聞的過患？什麼是利養名聞的各種過患，菩薩在觀察時，應當樂於知足而沒有後悔？』 佛告訴彌勒：『菩薩應當觀察利養不會使人生起慾望。這樣觀察，因為利養的緣故，
【English Translation】 English version One should abandon the pleasure of indulgence, and contemplate the faults of indulgence; one should abandon the pleasure of sleep, and contemplate the faults of sleep; one should abandon the pleasure of engaging in various worldly activities, and contemplate the faults of worldly activities; one should abandon the pleasure of play, and contemplate the faults of play. Having abandoned the pursuit of gain and fame, one should practice contentment with few desires, and should associate with those who are content with few desires; having abandoned worldly talk, one should associate with those who delight in solitude; having abandoned excessive talk, one should contemplate the true meaning; having abandoned sleep, one should be vigilant during the early and late parts of the night; having abandoned the pleasure of worldly activities, one should associate with the Dharma that transcends the world; having abandoned play, one should cultivate loving-kindness towards all beings. Maitreya! A Bodhisattva who has initially left home, before attaining the power of wisdom, in order to attain the power of wisdom, should abandon these dharmas, and should associate with these dharmas. Maitreya! A Bodhisattva who has initially left home, before reaching the power of wisdom, if one has not abandoned the pursuit of gain and fame, and has not associated with contentment with few desires, then, if the power of wisdom that has not arisen can arise, or if the power of wisdom that has already arisen can increase, this is not possible. If one has not abandoned worldly talk, has not associated with those who delight in solitude, does not abandon the pleasure of sleep, is not vigilant during the early and late parts of the night, and indulges in worldly activities, in this situation, one cannot cultivate the Dharma that transcends the world; if one does not abandon play, and does not associate with loving-kindness towards all beings, then, the power of wisdom that has not arisen cannot arise, and the power of wisdom that has already arisen cannot increase, this is not possible. Maitreya! Therefore, if a Bodhisattva wishes to generate the power of wisdom, that Bodhisattva should abandon those dharmas that should be abandoned, and should cultivate those dharmas that should be associated with. Why is that? Maitreya! Wisdom arises from causes and conditions, without causes and conditions wisdom cannot arise; if causes and conditions are not in harmony, wisdom cannot be easily attained. At that time, Bodhisattva Maitreya said to the Buddha: 'World Honored One! How should a Bodhisattva contemplate the faults of gain and fame? What are the various faults of gain and fame, that when a Bodhisattva contemplates them, one should be content and without regret?' The Buddha told Maitreya: 'A Bodhisattva should contemplate that gain does not give rise to desire. Contemplating thus, because of gain,
生欲，損自己行，心生瞋恨諸患。應當觀利養生癡愚，生我慢故；當觀利養生妒嫉故；當觀利養生妖幻成就愛味故；當觀利養生諂曲故；當觀利養離四聖種故；當觀利養無所羞愧，一切諸佛不許可故；當觀利養生於我慢貢高，尊者邊不生愛敬，一切人所不記錄故；當觀利養是助眾魔，一向放逸根本故；當觀利養摧折諸善根，猶如雨雹故；當觀利養多諸雜穢故；當觀利養失知識朋友家故；當觀利養能生愛憎及憂惱故；當觀利養亂正念處，多污染故；當觀利養令白法羸弱，缺正勤故；當觀利養最有障礙，不得諸神通故；當觀利養欺誷，各說不善事故；當觀利養多有分別，思量造業故；當觀利養遠離諸樂，失禪定三摩跋提故；當觀利養猶如淫女，智慧寂靖遠離故；當觀利養墮地獄、餓鬼、畜生等惡道，如提婆達多、優陀羅迦聞行故。
「彌勒！菩薩應當如是觀察利養，觀察利養已。如是觀時，意樂少欲，能無有悔。所以者何？彌勒！少欲菩薩無有如是等諸過患，當爲諸佛法器，不隨出家及在家之所欺慢，能無恐畏得清凈信，一切惡道皆無恐怖不被降伏，遠離一切愛味，離諸魔境當得解脫，一切諸佛所嘆，天人所愛念，不染著諸禪定。親近故，當生歡喜離於諂曲，當不放逸觀五欲諸患，如出言不異住于諸聖種性梵行者常
【現代漢語翻譯】 現代漢語譯本：貪圖利養，會損害自己的修行，心中產生嗔恨等各種禍患。應當觀察利養會使人變得愚癡，產生我慢；應當觀察利養會使人產生嫉妒；應當觀察利養會使人產生妖邪虛幻，貪戀其中的滋味；應當觀察利養會使人變得諂媚虛偽；應當觀察利養會使人遠離四聖種（指四種聖者的生活方式：少欲知足、遠離喧囂、不貪圖名利、精進修行）；應當觀察利養會使人不知羞愧，一切諸佛都不允許這樣做；應當觀察利養會使人產生我慢貢高，對尊者不生愛敬，不被任何人所尊重；應當觀察利養是幫助眾魔，是放縱懈怠的根本；應當觀察利養會摧毀一切善根，就像冰雹一樣；應當觀察利養會帶來各種污穢；應當觀察利養會失去知識淵博的朋友；應當觀察利養會產生愛憎和憂愁煩惱；應當觀察利養會擾亂正念，產生許多污染；應當觀察利養會使清凈的善法衰弱，缺少精進；應當觀察利養是最大的障礙，使人無法獲得神通；應當觀察利養會使人欺騙妄語，各自說不好的事情；應當觀察利養會產生許多分別，思量造作惡業；應當觀察利養會使人遠離各種快樂，失去禪定和三摩跋提（指正定）；應當觀察利養就像糞便一樣，使智慧寂靜遠離；應當觀察利養會使人墮入地獄、餓鬼、畜生等惡道，就像提婆達多（Devadatta，佛陀的堂弟，因嫉妒佛陀而墮入地獄）、優陀羅迦（Uddaka Ramaputta，一位著名的苦行者，因執著于非想非非想處定而墮入惡道）的所作所為一樣。 彌勒（Maitreya，未來佛）！菩薩應當這樣觀察利養，觀察利養之後。這樣觀察時，就會心生少欲，能夠沒有後悔。為什麼呢？彌勒！少欲的菩薩沒有這些過患，應當成為諸佛的法器，不會被出家或在家的人所欺騙輕慢，能夠沒有恐懼地獲得清凈的信心，一切惡道都不能使他恐懼，不會被降伏，遠離一切貪愛，脫離各種魔境，應當獲得解脫，被一切諸佛所讚歎，被天人所愛念，不執著于各種禪定。因為親近少欲，應當生起歡喜，遠離諂媚虛偽，應當不放縱懈怠，觀察五欲的各種禍患，就像說出的話語一樣，安住于各種聖種性梵行的人常常如此。
【English Translation】 English version: The desire for gain harms one's own practice, and gives rise to anger and various afflictions in the mind. One should observe that gain leads to foolishness and arrogance; one should observe that gain leads to jealousy; one should observe that gain leads to demonic illusions and attachment to their flavors; one should observe that gain leads to flattery and deceit; one should observe that gain leads to abandoning the four noble lineages (referring to the four ways of life of the noble ones: contentment with little, detachment from noise, non-greed for fame and gain, and diligent practice); one should observe that gain leads to shamelessness, which is not permitted by all Buddhas; one should observe that gain leads to arrogance and pride, lack of respect for the venerable ones, and being unrecorded by all people; one should observe that gain assists all demons and is the root of indulgence; one should observe that gain destroys all good roots, like hailstones; one should observe that gain is full of various impurities; one should observe that gain leads to the loss of knowledgeable friends; one should observe that gain gives rise to love, hatred, worry, and distress; one should observe that gain disturbs right mindfulness and creates much defilement; one should observe that gain weakens pure Dharma and lacks diligence; one should observe that gain is the greatest obstacle, preventing one from attaining supernatural powers; one should observe that gain leads to deception and each person speaking of unwholesome matters; one should observe that gain leads to many discriminations, contemplating and creating karma; one should observe that gain leads to the abandonment of all joys, and the loss of meditative concentration and samadhi; one should observe that gain is like excrement, far from wisdom and tranquility; one should observe that gain leads to falling into evil realms such as hell, hungry ghosts, and animals, like the actions of Devadatta (Buddha's cousin who fell into hell due to jealousy) and Uddaka Ramaputta (a famous ascetic who fell into evil realms due to attachment to the state of neither perception nor non-perception). Maitreya (the future Buddha)! A Bodhisattva should observe gain in this way, and after observing gain in this way. When observing in this way, one's mind will desire less, and one will be without regret. Why is that? Maitreya! A Bodhisattva who desires little does not have these afflictions, and should become a vessel of the Dharma of all Buddhas, not be deceived or disrespected by those who are ordained or lay, be able to obtain pure faith without fear, not be terrified by any evil realms, not be subdued, be free from all attachments, escape all demonic realms, should attain liberation, be praised by all Buddhas, be loved by gods and humans, and not be attached to various meditative states. Because of being close to desiring little, one should give rise to joy, be free from flattery and deceit, should not be indulgent, observe the various afflictions of the five desires, just like the words spoken, and those who abide in the various noble lineages of pure conduct are always like this.
觀。彌勒！智者菩薩觀如是諸功德，當應須遠離利養名聞，正心住于知足，應當滅一切貪慾。」
作是語已，彌勒菩薩白佛言：「世尊！菩薩云何觀於世間言說過患？何者是世間言說諸患？然菩薩觀已樂獨行，然無有悔。」
佛答言：「彌勒！世間言說有二十種諸患，應當須觀，菩薩觀時樂獨行。何者二十？不護身行；不護口行；不護意行；當有雜欲行；多有瞋恚；多有愚癡；彼於世間多有言說；于出世間減損言說；親近不敬法；遠離正法；魔得其便；當行放逸；令向放逸；多有分別；觀減于多聞；當不得奢摩他、毗婆舍那；當速成非梵行；于信佛中減；于信法僧減。彌勒！此等二十諸患世間言說，若菩薩觀如是等已，樂獨行而不疲倦。」
爾時世尊，欲重宣此義，而說偈言：
「舍戒遠離於寂靜， 若有喜樂世間話， 彼雜染著向破戒。 復有如是諸過患， 調戲多笑及分別。 彼有如是世間話， 當有雜行無攝撿。 若作世間親近話， 愚癡世間樂智法， 無智損減上談話， 增長放逸饒分別。 若作世間親近話。 此亦不增于多聞。 不合言說彼生樂。 恒常減損諸禪定。 獨坐世間心思惟， 世間思惟何有定， 不得寂定無正觀， 是故彼無勝梵
【現代漢語翻譯】 現代漢語譯本： 『觀。彌勒（Maitreya，未來佛）！有智慧的菩薩觀察到這些功德時，應當遠離對利益和名聲的追求，以正直的心安住于知足，應當滅除一切貪慾。』
說完這些話后，彌勒菩薩對佛說：『世尊！菩薩如何看待世間言語的過失？什麼是世間言語的各種過患？然而菩薩觀察后樂於獨處，並且沒有後悔。』
佛回答說：『彌勒！世間言語有二十種過患，應當仔細觀察，菩薩觀察時會樂於獨處。這二十種過患是什麼呢？不守護身行；不守護口行；不守護意行；會有雜亂的慾望行為；多有嗔恨；多有愚癡；他們對於世間的事情多有言說；對於出世間的事情減少言說；親近不恭敬佛法的人；遠離正法；魔會趁機得便；會放縱自己；使人走向放縱；多有分別心；觀察減少了對佛法的聽聞；不能獲得奢摩他（Samatha，止）和毗婆舍那（Vipassanā，觀）；會很快成就非清凈的行為；對佛的信心減少；對佛法和僧團的信心減少。彌勒！這二十種過患是世間言語帶來的，如果菩薩觀察到這些，就會樂於獨處而不感到疲倦。』
這時，世尊爲了重申這個道理，說了偈語：
『捨棄戒律遠離寂靜，如果喜歡世間閑談，他們就會被雜染所迷惑，走向破戒。還有這樣的過患，調戲、多笑和分別。他們有這樣的世間閑談，就會有雜亂的行為而沒有約束。如果親近世間閑談，愚癡的人喜歡世間的智慧，沒有智慧的人會減少對高深佛法的談論，增長放逸和分別心。如果親近世間閑談，也不會增加對佛法的聽聞。不適合的言說他們卻感到快樂。獨自坐在世間思考，世間的思考哪裡會有禪定，不能獲得寂靜的禪定和正確的觀察，因此他們沒有殊勝的梵行。』
【English Translation】 English version: 'Observe, Maitreya (the future Buddha)! When a wise Bodhisattva observes such merits, they should stay away from the pursuit of gain and fame, settle their mind in contentment, and extinguish all desires.'
Having said this, Bodhisattva Maitreya said to the Buddha, 'World Honored One! How does a Bodhisattva view the faults of worldly speech? What are the various faults of worldly speech? Yet, after observing, the Bodhisattva delights in solitude and has no regrets.'
The Buddha replied, 'Maitreya! There are twenty faults in worldly speech that should be carefully observed, and when a Bodhisattva observes them, they will delight in solitude. What are these twenty? Not guarding bodily actions; not guarding verbal actions; not guarding mental actions; having mixed desires; having much anger; having much ignorance; they speak much about worldly matters; they speak less about transcendental matters; they associate with those who do not respect the Dharma; they stay away from the true Dharma; Mara (demon) will take advantage; they will indulge themselves; they lead others to indulgence; they have much discrimination; their observation decreases their learning of the Dharma; they cannot attain Samatha (tranquility) and Vipassanā (insight); they will quickly engage in non-pure conduct; their faith in the Buddha decreases; their faith in the Dharma and Sangha decreases. Maitreya! These twenty faults are brought about by worldly speech. If a Bodhisattva observes these, they will delight in solitude and not feel weary.'
At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse:
'Abandoning precepts and straying from tranquility, if one delights in worldly talk, they will be defiled and inclined to break precepts. There are also such faults as joking, much laughter, and discrimination. They have such worldly talk, and will have mixed actions without restraint. If one associates with worldly talk, the ignorant delight in worldly wisdom, and the unwise will reduce their discussion of profound Dharma, increasing indulgence and discrimination. If one associates with worldly talk, they will not increase their learning of the Dharma. They find pleasure in unsuitable speech. Sitting alone in the world, contemplating, where can there be meditation in worldly contemplation? They cannot attain tranquil meditation and correct observation, therefore they have no superior conduct.'
行。 若作親近世間話， 彼于佛邊無敬心， 亦于聖僧不崇仰， 舍彼最上最勝法。 若當親近世間話， 我昔捨身數千分， 為求無上菩提緣， 不曾厭離聞正法。 彼等當舍不勤劬， 不樂男女及婦妾。 我昔舍位及資財， 為於一偈四句故， 智者何故不聞法？ 一切一切處當舍， 亦不和合染語言， 彼于勝法無娛樂， 難得百劫成就者。 欲當解脫修功德， 莫問世間所作者， 不為自利無涅槃， 若有所問為衣食， 以此為勝可稱讚。 若見比丘言善來， 為汝設座汝來坐， 各各當話於法事， 善得難得人身已， 汝頗增長白法不？ 讀誦及諸禪定中， 比丘應作如是問。 如來涅槃去已后， 當有法教破壞毀。 有諸比丘無威儀， 愛樂眾中舍蘭若， 利養錢財衣服等， 晝夜恒常共論說。 睡眠不動于夢中， 見於耕犁及苗稼， 此等凡夫知失已， 向于惡道三趣生。 當生歡喜踴躍已， 應住樹林如犀牛， 住于蘭若求樂故， 於時勿見他過失。 我是最勝眾第一， 應當莫生如是心， 此是憍慢放逸本， 如是比丘莫輕賤。 次第於此法教中， 不可一時即解脫， 雖見比丘破禁
【現代漢語翻譯】 現代漢語譯本 如果親近世俗的言談， 那人對佛陀就沒有敬畏之心， 對聖僧也不會崇敬仰慕， 從而捨棄那最上最殊勝的佛法。 如果親近世俗的言談， 我過去曾無數次捨棄自己的身體， 爲了尋求無上菩提的因緣， 從未厭倦聽聞正法。 那些人應當捨棄不勤奮的行為， 不貪戀男女和妻妾。 我過去曾捨棄王位和財富， 爲了求得一偈四句的佛法， 有智慧的人為何不聽聞佛法呢？ 一切一切處都應當捨棄， 也不要和合于染污的言語， 他們對於殊勝的佛法沒有樂趣， 難以在百劫中成就。 想要解脫就應當修習功德， 不要問世間所作的事情， 不要爲了自利而沒有涅槃， 如果有所問是爲了衣食， 這才是殊勝的值得稱讚的。 如果見到比丘說『善來』， 為你設定座位請你坐下， 大家應當談論佛法的事情， 已經難得地獲得了人身， 你是否增長了善法呢？ 在讀誦和各種禪定中， 比丘應當這樣發問。 如來涅槃之後， 將會有佛法教義被破壞毀壞。 有些比丘沒有威儀， 喜愛在人群中捨棄寂靜的處所， 爲了利養錢財衣服等， 晝夜不停地談論這些。 睡眠時在夢中， 見到耕犁和莊稼， 這些凡夫知道自己已經迷失， 將墮入惡道三惡趣中。 應當生起歡喜踴躍之心， 應當像犀牛一樣住在樹林中， 爲了住在寂靜處所而尋求快樂， 這時不要去看別人的過失。 我是最殊勝的，在眾人中第一， 應當不要生起這樣的想法， 這是驕慢放逸的根本， 這樣的比丘不要輕視。 在這個佛法教義中， 不可能一時就解脫， 即使見到比丘破戒
【English Translation】 English version If one engages in worldly talk, That person has no reverence for the Buddha, Nor does he respect or admire the Sangha (holy community), Thus abandoning the supreme and most excellent Dharma (teachings). If one engages in worldly talk, I have in the past given up my body countless times, Seeking the conditions for unsurpassed Bodhi (enlightenment), Never weary of hearing the true Dharma. Those people should abandon their lack of diligence, Not be attached to men and women, wives and concubines. I have in the past given up my throne and wealth, For the sake of one verse of four lines of Dharma, Why do the wise not listen to the Dharma? Everything, in every place, should be abandoned, And one should not engage in defiled speech, They have no joy in the supreme Dharma, Difficult to achieve in a hundred kalpas (eons). If one wishes to be liberated, one should cultivate merit, Do not ask about worldly affairs, Do not seek self-benefit without Nirvana (liberation), If there is a question about clothing and food, This is what is superior and praiseworthy. If you see a Bhikkhu (monk) say 'Welcome', Set a seat for you and ask you to sit down, Everyone should discuss matters of the Dharma, Having obtained the rare human body, Have you increased your white Dharma (wholesome qualities)? In recitation and various meditations, A Bhikkhu should ask in this way. After the Tathagata (Buddha) has entered Nirvana, There will be Dharma teachings that are destroyed and ruined. Some Bhikkhus will have no dignified conduct, They will love to be in crowds and abandon quiet places, For the sake of gain, money, clothing, etc., They will constantly talk about these day and night. While sleeping in dreams, They will see plows and crops, These ordinary people, knowing they have lost their way, Will fall into the evil paths of the three lower realms. One should generate joy and excitement, One should live in the forest like a rhinoceros, Seeking happiness by living in quiet places, At this time, do not see the faults of others. I am the most supreme, the first among the assembly, One should not generate such thoughts, This is the root of pride and negligence, Such Bhikkhus should not be looked down upon. In this Dharma teaching, It is not possible to be liberated all at once, Even if you see a Bhikkhu breaking the precepts
戒， 但信諸佛法及僧。 于彼莫求他過患， 此為彼作解脫因， 難攝諸欲及瞋恚， 于中自在莫放逸。 諸法熏修未得時， 莫以破戒棄捨彼， 若息勤心不精進， 此最名為不進者。 修勤不見他過失， 思惟正道脫苦故， 是故比丘欲求德， 應須當舍非法語， 勤劬歡喜踴躍已， 猶如犀牛住空閑。」
發覺凈心經卷上 大正藏第 12 冊 No. 0327 發覺凈心經
發覺凈心經卷下
隋北印度健陀羅國三藏阇那崛多譯
爾時彌勒菩薩白佛言：「希有，世尊！世間人聚集言話，乃有如此多濁過患，無有功德和合。此世間言話者，但增長諸煩惱，于白法中當作虛妄。世尊！何有智者菩薩求功德者，聞此世間過患語已，當不樂獨行。世尊！云何菩薩樂於多言復觀諸患？菩薩若觀時樂擇真義，后更無悔。」
佛言：「彌勒！于中菩薩當觀二十種諸患樂多言者。何等為二十？彌勒！樂多話者當無敬心，以多聞故；我慢放逸，于語言思惟當染著；當失本念，無有自正念；所作事當不正威儀，不能伏身心；所行之處身不周正，失於法忍；身心剛強難可回屈；遠離於奢摩他、毗婆舍那；所作語言不知時節，語言穢濁；當貪飲食；不得聖智；諸天
【現代漢語翻譯】 現代漢語譯本 戒律，只是信奉諸佛的教法以及僧團。 不要去尋求他人的過錯，這才是為他人解脫煩惱的因緣。 難以控制各種慾望和嗔恨，要在這方面保持自在，不要放縱。 當各種修行方法尚未掌握時，不要因為破戒而放棄它們。 如果停止精勤的修行，不努力進取，這才是真正的不進取。 修行時不要去看別人的過失，要思考正道，從而脫離痛苦。 因此，比丘如果想要獲得功德，就應當捨棄不符合佛法的言語。 勤奮修行，歡喜踴躍之後，就像犀牛一樣獨自住在空閑之處。
《發覺凈心經》卷下
隋朝北印度健陀羅國三藏阇那崛多譯
當時，彌勒菩薩對佛說：『稀有啊，世尊！世間人聚集在一起說話，竟然有如此多的污濁過患，沒有功德和合。這世間說話的人，只會增長各種煩惱，對於清凈的佛法，會當作虛妄。世尊！哪有智慧的菩薩，追求功德的人，聽到這世間的過患之語后，會不樂於獨處呢？世尊！為什麼菩薩會喜歡多說話，又觀察到各種過患呢？菩薩如果觀察時，樂於選擇真義，之後就不會後悔。』
佛說：『彌勒！菩薩應當觀察喜歡多說話的二十種過患。是哪二十種呢？彌勒！喜歡多說話的人會沒有恭敬心，因為自以為多聞；會我慢放逸，對於語言的思惟會產生執著；會失去本來的念頭，沒有自我正確的念頭；所做的事情會不端正，威儀不莊重，不能夠調伏身心；所去的地方身體不端正，失去對於佛法的忍耐；身心剛強難以迴轉；會遠離奢摩他（止，samatha）、毗婆舍那（觀，vipassanā）；所說的話不知道時機，語言污穢；會貪圖飲食；不能得到聖智；諸天
【English Translation】 English version The precepts, just believe in the teachings of all Buddhas and the Sangha (monastic community). Do not seek the faults of others; this is the cause for their liberation. It is difficult to control various desires and anger; in this, be free and do not be negligent. When various methods of practice have not yet been mastered, do not abandon them because of breaking precepts. If one stops diligent practice and does not strive forward, this is truly called not advancing. In practice, do not look at the faults of others; contemplate the right path to escape suffering. Therefore, if a Bhikkhu (monk) wishes to gain merit, he should abandon speech that is not in accordance with the Dharma (Buddhist teachings). After diligently practicing and rejoicing, live alone in a secluded place like a rhinoceros.
The Sutra of Awakening Pure Mind, Scroll Two
Translated by Tripiṭaka Jñānagupta of Gandhāra, North India, during the Sui Dynasty
At that time, Bodhisattva Maitreya said to the Buddha: 'Rare indeed, World Honored One! When people in the world gather to speak, there are so many defilements and faults, and no merits are combined. Those who speak in this world only increase various afflictions, and they treat the pure Dharma as false. World Honored One! What wise Bodhisattva, who seeks merit, would not be happy to live alone after hearing these words of worldly faults? World Honored One! Why would a Bodhisattva enjoy talking much and also observe various faults? If a Bodhisattva observes and enjoys choosing the true meaning, he will not regret it later.'
The Buddha said: 'Maitreya! A Bodhisattva should observe twenty faults of those who enjoy talking much. What are these twenty? Maitreya! Those who enjoy talking much will have no respect, because they think they are very learned; they will be arrogant and negligent, and they will become attached to their thoughts about language; they will lose their original mindfulness and have no self-correcting mindfulness; what they do will be improper, their demeanor will not be dignified, and they will not be able to subdue their body and mind; where they go, their body will not be upright, and they will lose their patience with the Dharma; their body and mind will be rigid and difficult to turn; they will be far from samatha (calm abiding) and vipassanā (insight); what they say will not be timely, and their language will be defiled; they will be greedy for food; they will not attain holy wisdom; the devas (gods)
龍等所不敬重；所得辯者常恒輕賤；后當常悔；不住于正，行當輕躁；不能滅斷諸疑行，行之時猶如那吒唯隨逐聲；當順諸欲功德，識隨順流；謗正法，以不觀如實故；所望之處數數發起，動處不動不動處動，應得供養而復不得，以心不調伏故；隨他所牽，以不穿法界故；隨諸煩惱所牽，諸根不調伏故。彌勒！樂多言菩薩有此等二十諸患，唯信知音聲，不觀正義者。」
爾時世尊，欲重宣此義，而說偈言：
「多聞如醉無敬心， 勞亂言語依倚住， 忘失正念無正智， 樂於多言如是患。 于內思惟甚為遠， 身無寂定心亦然， 行動俯仰不屈伸， 樂於多言如是患。 正法思惟忘失意， 唯有乾硬無潤心， 禪定止觀皆遠離， 樂於多言如是患。 尊者勝邊無敬意， 恒常樂於諍競言， 住處不堅顛倒意， 樂於多言如是患。 于諸天眾不恭敬， 諸龍夜叉不念彼， 於後無有諸辯才， 樂於多言如是患。 有諸智者恒呵責， 所有應當證身者， 彼壽虛然無有利， 樂於多言如是患。 彼癡命終時有悔， 我被虛誑今何言， 彼當記說有眾苦， 樂於多言如是患。 輕躁猶如風吹草， 有諸疑心不能決， 彼無堅意不能定， 樂於多言
【現代漢語翻譯】 現代漢語譯本 不被龍等（具有強大力量的神祇）所尊敬重視；所獲得的辯才常常被輕視和貶低；將來常常會感到後悔；不能安住于正道，行為輕率浮躁；不能斷除各種疑惑，行為就像那吒（印度神話中的神祇）一樣只追逐聲音；會順從各種慾望和功德，意識也隨波逐流；誹謗正法，因為不能如實觀察；所期望的地方常常會發起，動的地方反而不動，不動的地方反而動，應該得到供養卻得不到，因為內心沒有調伏；被他人所牽引，因為受法界（宇宙萬物）的影響；被各種煩惱所牽引，因為諸根（眼、耳、鼻、舌、身、意）沒有調伏。彌勒（未來佛）！喜歡多言的菩薩有這二十種過患，他們只相信聲音，而不觀察真正的意義。」
那時，世尊爲了重申這個道理，說了以下偈語：
『多聞卻像醉酒一樣沒有恭敬心，言語混亂，依賴於外在； 忘失正念，沒有正確的智慧，喜歡多言的人有這樣的過患。 內心思考與實際相去甚遠，身體沒有寂靜，心也是如此； 行動舉止不穩重，喜歡多言的人有這樣的過患。 對正法的思考忘失本意，只有乾硬的心，沒有潤澤； 禪定和止觀都遠離，喜歡多言的人有這樣的過患。 對尊者和勝者沒有恭敬之心，常常喜歡爭論和辯論； 所住之處不穩固，心意顛倒，喜歡多言的人有這樣的過患。 對諸天眾不恭敬，諸龍和夜叉（鬼神）也不念及他們； 將來沒有辯才，喜歡多言的人有這樣的過患。 有智慧的人常常呵責他們，那些本應證得自身的人； 他們的生命虛度，沒有任何利益，喜歡多言的人有這樣的過患。 他們愚癡地死去時會後悔，『我被虛妄欺騙，現在說什麼呢？』； 他們會記述自己所受的眾多痛苦，喜歡多言的人有這樣的過患。 輕率浮躁就像風中搖擺的草，心中有各種疑惑不能決斷； 他們沒有堅定的意志，不能安定，喜歡多言的人有這樣的過患。
【English Translation】 English version They are not respected or valued by dragons and others (deities with great power); the eloquence they gain is often looked down upon and belittled; they will often feel regret in the future; they cannot abide in the right path, and their behavior is frivolous and impetuous; they cannot eliminate various doubts, and their actions are like that of Nata (a deity in Indian mythology) who only chases after sounds; they will follow various desires and merits, and their consciousness will also drift with the current; they slander the true Dharma because they cannot observe reality as it is; what they expect often arises, while what should move does not, and what should not move does; they should receive offerings but do not, because their minds are not tamed; they are led by others because of the influence of the Dharma realm (the universe and all things); they are led by various afflictions because their senses (eyes, ears, nose, tongue, body, and mind) are not tamed. Maitreya (the future Buddha)! Bodhisattvas who enjoy much talk have these twenty faults; they only believe in sounds and do not observe the true meaning.」
At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:
『Much learning is like being drunk, without a respectful heart, speech is chaotic, relying on the external; Forgetting right mindfulness, without correct wisdom, those who enjoy much talk have such faults. Inner thoughts are far from reality, the body is not tranquil, and neither is the mind; Actions and movements are unsteady, those who enjoy much talk have such faults. The contemplation of the true Dharma loses its meaning, only a dry heart, without moisture; Meditation and contemplation are far away, those who enjoy much talk have such faults. They have no respect for the venerable and the victorious, and always enjoy arguing and debating; The place where they dwell is not stable, their minds are inverted, those who enjoy much talk have such faults. They are not respectful to the heavenly beings, and the dragons and yakshas (ghosts and spirits) do not remember them; In the future, they will have no eloquence, those who enjoy much talk have such faults. The wise often rebuke them, those who should have attained their own self; Their lives are wasted, without any benefit, those who enjoy much talk have such faults. They will regret when they die foolishly, 『I was deceived by falsehood, what can I say now?』; They will record the many sufferings they have endured, those who enjoy much talk have such faults. Frivolous and impetuous like grass swaying in the wind, with various doubts in their hearts that cannot be resolved; They have no firm will and cannot be stable, those who enjoy much talk have such faults.
如是患。 猶如那吒在戲場， 說他猛健諸功德， 彼時亦復如那吒， 樂於多言如是患。 彼于耳聞樂染心， 彼愛音聲離正智， 如有思惟不正道， 樂於多言如是患。 彼當諂曲最無望， 數數還發諍競事， 于諸聖行最為遠， 樂於多言如是患。 動作有爲念無勢， 他問聖德恒輕動， 猶如獼猴躁擾心， 樂於多言如是患。 彼人癡者被他使， 自智無有正定意， 被諸煩惱隨順助， 樂於多言如是患。 彼當亂眼及耳鼻， 舌身及意亦復亂， 諸根一切皆亂行， 樂於多言如是患。 無智雖求多言語， 求于諸法意不倦， 彼當不受喜樂法， 然心不喜於一念。 甘蔗莖幹皮不堅， 然彼心中味最上， 不以壓皮令有味， 其味不離於甘蔗。 如皮多言既如是， 如汁思義亦復然， 是故多言樂遠離， 思惟正義莫放逸。 義味法味勝於眾， 解脫之味亦為妙， 此是味中最上味， 何故智者不獨行？ 如是多言覺知已， 如是最勝義功德， 若有智者欲學道， 于彼真義應思惟。 是故遠離無利言， 欲求真如勝義者， 應須親近最勝法， 當住於此證勝道。」
爾時彌勒菩薩白佛言：「
【現代漢語翻譯】 現代漢語譯本 是這樣的過患。 就像那吒（Nata，佛教護法神）在戲臺上，說他如何勇猛健壯、功德無量， 那時他也像那吒一樣，喜歡多說話，這就是過患。 他喜歡聽聞而心生染著，他貪愛聲音而遠離正智， 如果有人思惟不正的道理，喜歡多說話，這就是過患。 他會變得諂媚虛偽，毫無希望，常常引發爭論， 對於聖賢的修行最為疏遠，喜歡多說話，這就是過患。 行為舉止有為而念頭無力，別人問他聖賢的德行，他總是輕率浮動， 就像獼猴一樣躁動不安，喜歡多說話，這就是過患。 這種愚癡的人被他人驅使，自己的智慧沒有正確的定見， 被各種煩惱所順從和助長，喜歡多說話，這就是過患。 他的眼睛、耳朵、鼻子會混亂，舌頭、身體和意念也會混亂， 所有的感官都混亂地運作，喜歡多說話，這就是過患。 沒有智慧的人雖然追求多說話，追求各種佛法卻不厭倦， 他將無法接受喜樂的佛法，內心也不會對一念感到歡喜。 甘蔗的莖幹外皮不堅硬，但它心中的味道卻是最好的， 不能通過壓榨外皮來獲得味道，它的味道不離開甘蔗本身。 就像外皮多言是這樣，就像汁液思惟義理也是這樣， 所以應該遠離多說話，思惟正義不要放逸。 義理的味道、佛法的味道勝過一切，解脫的味道也最為美妙， 這是味道中最上的味道，為什麼智者不獨自修行呢？ 像這樣覺知多說話的過患后，像這樣最殊勝的義理功德， 如果有智者想要學習佛道，就應該思惟其中的真義。 所以應該遠離無益的言語，想要追求真如勝義的人， 應該親近最殊勝的佛法，安住於此證得殊勝的道果。 這時，彌勒菩薩（Maitreya Bodhisattva，未來佛）對佛說：
【English Translation】 English version Such is the affliction. It is like Nata (a protective deity in Buddhism) on the stage, speaking of his fierce strength and merits, At that time, he is also like Nata, enjoying much talk; such is the affliction. He delights in hearing and his mind becomes tainted, he loves sounds and departs from right wisdom, If one contemplates incorrect doctrines, enjoying much talk; such is the affliction. He will become flattering and deceitful, hopeless, and frequently stir up disputes, He is most distant from the practices of the saints, enjoying much talk; such is the affliction. His actions are conditioned and his thoughts are powerless, when asked about the virtues of the saints, he is always rash and agitated, Like a monkey with a restless mind, enjoying much talk; such is the affliction. Such a foolish person is driven by others, his own wisdom lacks correct determination, He is aided and abetted by various afflictions, enjoying much talk; such is the affliction. His eyes, ears, and nose will be confused, his tongue, body, and mind will also be confused, All his senses will act in confusion, enjoying much talk; such is the affliction. Though the unwise seek much talk, seeking various Dharmas without weariness, He will not receive the joyful Dharma, nor will his mind rejoice in a single thought. The stalk of sugarcane has a weak outer skin, but the taste within is the best, One cannot obtain the taste by pressing the skin, its taste does not depart from the sugarcane itself. Just as the skin is much talk, so is the juice the contemplation of meaning, Therefore, one should distance oneself from much talk, and contemplate the right meaning without negligence. The taste of meaning, the taste of Dharma, surpasses all, and the taste of liberation is also most wonderful, This is the highest taste among tastes, why do the wise not practice alone? Having realized the affliction of much talk, and the most excellent merit of meaning, If a wise person wishes to learn the Way, he should contemplate its true meaning. Therefore, one should distance oneself from useless words, those who seek true suchness and the supreme meaning, Should draw near to the most excellent Dharma, and abide in it to attain the supreme path. At that time, Maitreya Bodhisattva (the future Buddha) said to the Buddha:
希有，世尊！乃能善說多言過患。世尊！思惟正義有大功德。世尊！若欲求堅義者，菩薩欲著刀鎧甲仗，于虛偽語言應不樂習。世尊！菩薩云何樂於睡眠？當觀諸患，菩薩觀時應舍睡眠，勤發精進，不生疲倦。」
彌勒作如是語已，佛告彌勒菩薩云：「彌勒！于中菩薩當觀二十種睡眠諸患。何等為二十？彌勒！夫有菩薩當樂睡眠者，當有懶墮，身體沉重，膚皮不凈；皮肉粗澀；諸大穢濁；威德薄少；飲食不消；體生創皰；多有懈怠；增長癡網；智慧羸弱；善欲疲倦；當趣黑闇；人不恭敬；稟質愚癡；多諸煩惱；心向諸使；于善法中而不生欲；一切白法能令減少；恒行驚怖之中；見精進者而毀辱之；至於大眾被他輕賤。彌勒！菩薩樂於睡眠，有如是等二十諸患。若菩薩觀時，當樂發精進。」
爾時世尊，欲重宣此義，而說偈言：
「身體沉重無寂定， 懶墮懈怠形不端， 面板穢惡不清凈， 若樂睡眠隨順行。 涕唾風等及黃癊， 彼于身體多饒有， 諸界撩亂不平等， 若樂睡眠隨順行。 彼食飲食不成熟， 身體粗大無光澤， 彼于音聲而嘶破， 若樂睡眠隨順行。 身體多有諸瘡皰， 晝夜隨順睡眠者， 其于身體多生苦， 若樂睡眠隨順行。 多有懈怠離精進
【現代漢語翻譯】 現代漢語譯本： 「世尊，真是稀有！您能如此善巧地講述多言的過患。世尊，思惟正義具有巨大的功德。世尊，如果想要追求堅固的真義，菩薩想要披上刀槍鎧甲，對於虛偽的言語應當不樂於習染。世尊，菩薩怎麼會貪圖睡眠呢？應當觀察睡眠的種種過患，菩薩在觀察時應當捨棄睡眠，勤奮精進，不生疲倦。」 彌勒菩薩說完這些話后，佛陀告訴彌勒菩薩說：「彌勒，菩薩應當觀察睡眠的二十種過患。這二十種過患是什麼呢？彌勒，如果菩薩貪圖睡眠，就會有懶惰、身體沉重、面板不潔凈；面板粗糙；身體充滿污穢；威德減少；飲食不消化；身體生瘡皰；多有懈怠；增長愚癡之網；智慧衰弱；善的慾望疲憊；趨向黑暗；不被人尊敬；稟性愚癡；多有煩惱；心向于各種煩惱的驅使；對於善法不生起慾望；一切善法都會減少；常常處於驚恐之中；看到精進的人就加以譭謗；在大眾之中被他人輕賤。彌勒，菩薩貪圖睡眠，就有以上這二十種過患。如果菩薩觀察到這些過患，就應當樂於發起精進。」 這時，世尊爲了重申這個道理，而說了偈頌： 『身體沉重沒有寂靜，懶惰懈怠形體不端正，面板污穢不清潔，如果貪圖睡眠就隨順這些過患。 涕唾風等以及黃痰，這些在身體中有很多，諸界錯亂不平衡，如果貪圖睡眠就隨順這些過患。 飲食不能消化成熟，身體粗大沒有光澤，聲音嘶啞破裂，如果貪圖睡眠就隨順這些過患。 身體多有各種瘡皰，晝夜隨順睡眠的人，他的身體會生出很多痛苦，如果貪圖睡眠就隨順這些過患。 多有懈怠遠離精進，'
【English Translation】 English version: 『It is rare, World Honored One! You are truly skilled in explaining the faults of excessive speech. World Honored One, contemplating the right meaning has great merit. World Honored One, if one seeks firm meaning, a Bodhisattva who wishes to don the armor of swords and weapons should not delight in practicing false speech. World Honored One, how can a Bodhisattva enjoy sleep? One should observe the various faults of sleep. When a Bodhisattva observes these, they should abandon sleep, diligently exert effort, and not become weary.』 After Maitreya spoke these words, the Buddha said to Maitreya Bodhisattva, 『Maitreya, a Bodhisattva should observe twenty faults of sleep. What are these twenty? Maitreya, if a Bodhisattva enjoys sleep, they will be lazy, their body will be heavy, their skin will be unclean; their skin will be rough; their body will be full of filth; their majestic virtue will diminish; their food will not digest; their body will develop sores; they will be very lax; they will increase the net of ignorance; their wisdom will be weak; their desire for good will be weary; they will tend towards darkness; they will not be respected; their nature will be foolish; they will have many afflictions; their mind will be directed towards various defilements; they will not generate desire for good dharmas; all white dharmas will diminish; they will constantly be in a state of fear; they will slander those who are diligent; and they will be despised by others in the assembly. Maitreya, a Bodhisattva who enjoys sleep has these twenty faults. If a Bodhisattva observes these faults, they should delight in generating diligence.』 At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 『The body is heavy and lacks tranquility, lazy and lax, the form is not upright, the skin is filthy and unclean, if one enjoys sleep, one follows these faults. Snot, saliva, wind, and yellow phlegm, these are abundant in the body, the elements are disordered and unbalanced, if one enjoys sleep, one follows these faults. Food cannot be digested and matured, the body is coarse and lacks luster, the voice is hoarse and broken, if one enjoys sleep, one follows these faults. The body has many sores and blisters, those who follow sleep day and night, their body will generate much suffering, if one enjoys sleep, one follows these faults. They are very lax and far from diligence,』
， 諸樂甚遠無財分， 恒常睡醉無正意， 若樂睡眠隨順行。 恒常增長癡羅網， 諸見顛倒甚難治， 彼無正念意所奪， 若樂睡眠隨順行。 彼有智慧甚羸弱， 諸法損減無禪定， 遠離智慧及正住， 若樂睡眠隨順行。 知彼懈怠不勤學， 恒為非人奪威德， 住在蘭若常恐怖， 若樂睡眠隨順行。 恒常蒙憒失正念， 彼有讀誦不能住， 所說正法常忘失， 若樂睡眠隨順行。 彼常護助煩惱等， 恒亂迷惑性輕躁， 彼於後時生悔心， 若樂睡眠隨順行。 彼有多業滅盡者， 追憶求時生惱悔， 增長諸使煩惱地， 若樂睡眠隨順行。 于諸善事無求欲， 于諸法中無求心， 數數行於非法中， 若樂睡眠隨順行。 即是遠離菩提道， 一切功德悉減少， 滅于白凈至黑闇， 若樂睡眠隨順行。 無有無畏嚴熾心， 彼不嘗生歡喜念， 睡眠所執寬慢行， 若樂睡眠隨順行。 彼自知己懈怠處， 妒他住于精進力， 彼于精進說非善， 若樂睡眠隨順行。 智者若見如是患， 誰當喜樂共睡眠？ 一向生癡多見網， 無慾正法滅功德， 智者誰不樂精進？ 若能滅苦凈諸闇， 未來惡道皆悉盡
【現代漢語翻譯】 現代漢語譯本 遠離一切快樂，沒有財富的份， 總是沉睡在醉意中，沒有正確的意念，如果貪圖睡眠，順從它而行。 總是增長愚癡的羅網，各種見解顛倒，難以醫治， 他們沒有正念，被意念所奪，如果貪圖睡眠，順從它而行。 他們的智慧非常薄弱，各種法門都減損，沒有禪定， 遠離智慧和正確的住處，如果貪圖睡眠，順從它而行。 知道他們懈怠不勤奮學習，總是被非人奪走威德， 住在蘭若（指寂靜處）常常感到恐怖，如果貪圖睡眠，順從它而行。 總是昏聵，失去正念，他們即使讀誦也不能記住， 所說的正法常常忘失，如果貪圖睡眠，順從它而行。 他們常常保護和幫助煩惱等，總是混亂迷惑，性情輕浮急躁， 他們過後會產生後悔的心情，如果貪圖睡眠，順從它而行。 他們有很多業力已經滅盡，追憶過去求法的時候會感到惱悔， 增長各種煩惱的根源，如果貪圖睡眠，順從它而行。 對於各種善事沒有追求的慾望，對於各種法門沒有求取的心， 常常行於非法之中，如果貪圖睡眠，順從它而行。 這就是遠離菩提道，一切功德都減少， 從清凈光明走向黑暗，如果貪圖睡眠，順從它而行。 沒有無畏和熾熱的心，他們不曾產生歡喜的念頭， 被睡眠所束縛，行為寬慢，如果貪圖睡眠，順從它而行。 他們自己知道自己懈怠的地方，嫉妒他人住在精進的力量中， 他們對於精進說不是好事，如果貪圖睡眠，順從它而行。 智者如果看到這樣的禍患，誰會喜歡和睡眠在一起呢？ 一味地產生愚癡，多見羅網，沒有慾望，正法滅盡功德， 智者誰不喜歡精進呢？如果能滅除痛苦，凈化一切黑暗， 未來的惡道都會全部消盡。
【English Translation】 English version Far from all pleasures, having no share of wealth, Always sleeping in drunkenness, without right intention, if delighting in sleep, following its course. Always increasing the net of ignorance, various views are inverted, difficult to cure, They have no right mindfulness, being seized by intention, if delighting in sleep, following its course. Their wisdom is very weak, all dharmas are diminished, without samadhi (meditative absorption), Far from wisdom and right dwelling, if delighting in sleep, following its course. Knowing they are lazy and not diligent in learning, always being deprived of their power by non-humans, Living in the aranya (secluded place) often feeling terror, if delighting in sleep, following its course. Always confused, losing right mindfulness, they cannot retain even what they recite, The spoken right dharma is often forgotten, if delighting in sleep, following its course. They always protect and assist afflictions, always confused and bewildered, with a light and restless nature, They will later have a regretful heart, if delighting in sleep, following its course. They have many karmas that have been exhausted, recalling the time of seeking dharma, they feel remorse, Increasing the grounds of all afflictions, if delighting in sleep, following its course. For all good deeds, they have no desire, for all dharmas, they have no seeking mind, Often acting in what is not dharma, if delighting in sleep, following its course. This is to be far from the Bodhi path, all merits are diminished, Extinguishing the white purity to darkness, if delighting in sleep, following its course. Having no fearless and ardent heart, they never have a thought of joy, Bound by sleep, acting slowly, if delighting in sleep, following its course. They know their own place of laziness, envying others dwelling in the power of diligence, They say that diligence is not good, if delighting in sleep, following its course. If the wise see such suffering, who would delight in being with sleep? Single-mindedly producing ignorance, many views like a net, without desire, the right dharma extinguishes merit, Who among the wise does not delight in diligence? If one can extinguish suffering, purify all darkness, All future evil paths will be completely exhausted.
， 諸樂根本得甘露。 世間所有諸才藝， 及出世間諸能處， 能發精進不為難， 智者何不力精進？ 若欲真住勝菩提， 彼等當知睡眠患， 精進無怠不放逸， 我于如是發覺彼。 故無放逸與恐怖， 發於精進禪定心， 舍于諸患離睡眠， 守護菩提及種子。」
爾時彌勒菩薩白佛言：「世尊！如來為諸菩薩應當見，若聞如是多睡眠諸患已，然當不能斷，亦不能生厭離心。世尊！何者菩薩欲當學信心，當欲成阿耨多羅三藐三菩提而生懈怠？為求善法故，于如是多功德中，雖復聞已，不能發於精進已行，當欲滿足菩提分故。如來已善說多睡眠諸患，及發精進諸功德。世尊！云何菩薩當觀樂造諸業諸患，菩薩若觀已，當少欲知足。」
佛告彌勒：「于中菩薩於樂作業，當觀二十種諸患。何等為二十？彌勒！所謂凡菩薩樂作諸業，當樂欲世間法，即住一切最下業中；所有讀誦勤劬者當被他輕賤；所有獨行禪定勤劬者當被他戲弄；乃至無際生死流轉以來當發造業不休；所有信心諸長者，不能為作福田；常有貪慾；愛諸物心，向行於中；以勤劬力常憂家業；違他善法；施以法教而不順從；多有思念染著諸味；所得精妙之事，即不愛樂；常造作相害惡業；向諸知識新舊恒常憶念飲
【現代漢語翻譯】 現代漢語譯本： 一切快樂的根本在於獲得甘露（不死之藥）。 世間所有的才藝，以及出世間的一切能力， 能夠發起精進並不困難，智者為何不努力精進呢？ 如果想要真正安住于殊勝的菩提（覺悟），他們應當知道睡眠的禍患， 精進不懈怠，不放縱，我對於這樣的人會覺悟他們。 所以不要放縱和恐懼，發起精進的禪定之心， 捨棄各種禍患，遠離睡眠，守護菩提和菩提的種子。
這時，彌勒菩薩（未來佛）對佛說：『世尊！如來為諸菩薩應當見到，如果聽聞了如此多睡眠的禍患，卻仍然不能斷除，也不能生起厭離之心。世尊！什麼樣的菩薩想要學習信心，想要成就阿耨多羅三藐三菩提（無上正等正覺）卻產生懈怠呢？爲了追求善法，對於如此多的功德，即使聽聞了，也不能發起精進行動，想要滿足菩提的緣故。如來已經善說了許多睡眠的禍患，以及發起精進的各種功德。世尊！菩薩應當如何觀察樂於造作各種事業的禍患，菩薩如果觀察了，應當少欲知足。』
佛告訴彌勒：『菩薩在樂於作業中，應當觀察二十種禍患。哪二十種呢？彌勒！所謂凡是菩薩樂於造作各種事業，就會樂於追求世間法，就會安住於一切最下等的行業中；所有勤奮讀誦的人會被他人輕視；所有獨自禪定勤奮的人會被他人戲弄；乃至無邊無際的生死輪迴以來，會不斷地造業不休；所有有信心的長者，不能成為他們的福田；常常有貪慾；愛著各種事物的心，嚮往于其中；因為勤勞而常常憂慮家業；違揹他人的善法；施與他們佛法教誨卻不順從；常常思念貪戀各種美味；得到精妙的事物，卻不愛樂；常常造作互相傷害的惡業；對於新舊的知識常常憶念飲
【English Translation】 English version: The root of all happiness is obtaining amrita (the nectar of immortality). All worldly talents, and all abilities beyond the world, Being able to generate diligence is not difficult, why don't the wise strive diligently? If they wish to truly abide in supreme Bodhi (enlightenment), they should know the affliction of sleep, Diligently without laziness, without indulgence, I awaken them. Therefore, without indulgence and fear, generate a mind of diligent meditation, Abandon all afflictions, depart from sleep, and protect Bodhi and the seeds of Bodhi.
At that time, Bodhisattva Maitreya (the future Buddha) said to the Buddha: 'World Honored One! The Tathagata (Buddha) should see that if Bodhisattvas hear of the many afflictions of sleep, they still cannot cut them off, nor can they generate a mind of aversion. World Honored One! What kind of Bodhisattva wants to learn faith, wants to achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment) but becomes lazy? For the sake of seeking good Dharma, even after hearing of so many merits, they cannot generate diligent action, wanting to fulfill the cause of Bodhi. The Tathagata has already well explained the many afflictions of sleep, and the various merits of generating diligence. World Honored One! How should Bodhisattvas observe the afflictions of being fond of creating various activities, and if Bodhisattvas observe them, they should have few desires and be content.'
The Buddha told Maitreya: 'In the midst of being fond of activities, Bodhisattvas should observe twenty kinds of afflictions. What are the twenty? Maitreya! So-called all Bodhisattvas who are fond of creating various activities, will be fond of pursuing worldly dharmas, and will abide in all the lowest of occupations; all those who diligently recite will be despised by others; all those who diligently meditate alone will be ridiculed by others; and since the beginning of endless cycles of birth and death, they will continuously create karma without rest; all the elders with faith cannot become their fields of merit; they will always have greed; their minds will be attached to various things, longing for them; because of their diligence, they will always worry about their family affairs; they will violate the good dharmas of others; they will give them Dharma teachings but they will not follow; they will often think of and crave various flavors; they will not love the exquisite things they obtain; they will often create harmful evil karma; they will constantly remember and drink with new and old acquaintances.'
食；恒常樂知他人是非長短之事；恒常樂不合語議；諸梵行者所教不受；常觀他過，不觀於己；速被他輕賤；合真議語中恒常減少。彌勒！若菩薩樂造諸業者，當有如是等二十諸惡過患。」
爾時世尊，欲重宣此義，而說偈言：
「恒常住于下賤業， 勝上之業彼最遠， 此教法中無廣大， 營事業者有斯患。 好樂讀誦諸比丘， 為彼輕賤不欣仰， 禪定之人去舍彼， 營事業者有斯患。 生死業中常勤勞， 解脫處遠住諸縛， 凡所受食不凈食， 營事業者有斯患。 恒常趣于諸業等， 受取諸物無不樂， 于諸受物常貪慾， 營事業者有斯患。 貪著朋友同行者， 雜行共親更相染， 猶如飛鳥被籠罩， 營事業者有斯患。 于諸家業恒常憂， 心意愁戚未曾樂， 凡所出言無人受， 營事業者有斯患。 有人教德不隨順， 順法教者而不受， 彼有戒行不具足， 營事業者有斯患。 恒常憂愁心不安， 于諸俗業勤勞意， 智慧寂靜彼不欲， 營事業者有斯患。 彼恒多有諸業事， 雜種諸味為彼縛， 在在處處不知足， 營事業者有斯患。 於他集聚恒歡欣， 智者不樂共言語， 愛樂猥濁猶如驢， 營事業者
【現代漢語翻譯】 現代漢語譯本： 『喜歡』談論飲食；總是樂於瞭解他人的是非長短；總是喜歡說不合道理的話；不接受其他梵行者（brahmacārī，指修行者）的教導；總是觀察別人的過錯，不反省自己；很快就會被他人輕視；在符合真理的討論中總是理虧。彌勒（Maitreya，未來佛）！如果菩薩喜歡造作這些行為，就會有以上這二十種惡劣的過患。
這時，世尊爲了重申這個道理，說了以下偈語：
『總是執著于』世俗的事務，離殊勝的修行之道最遠，這種教法中沒有廣大的意義，熱衷於世俗事務的人會有這樣的過患。 喜歡誦讀佛經的比丘（bhikkhu，指佛教僧侶），會被人輕視而不受尊敬，修禪定的人會遠離他，熱衷於世俗事務的人會有這樣的過患。 在生死輪迴的業力中總是勤勞，離解脫之道遙遠，被各種束縛所困，凡是所接受的食物都是不凈的，熱衷於世俗事務的人會有這樣的過患。 總是趨向于各種世俗的事務，接受各種事物都感到快樂，對於所接受的事物總是貪婪，熱衷於世俗事務的人會有這樣的過患。 貪戀朋友和同伴，與他們混雜相處，互相污染，就像被籠子罩住的飛鳥一樣，熱衷於世俗事務的人會有這樣的過患。 總是為家務事憂愁，內心愁悶不快樂，凡是說出的話沒有人接受，熱衷於世俗事務的人會有這樣的過患。 有人教導他德行他不順從，順應佛法的教導他也不接受，他持戒修行不圓滿，熱衷於世俗事務的人會有這樣的過患。 總是憂愁不安，對於世俗的事務勤勞用心，不想要智慧和寂靜，熱衷於世俗事務的人會有這樣的過患。 他總是忙於各種事務，被各種味道所束縛，無論在哪裡都不知足，熱衷於世俗事務的人會有這樣的過患。 對於他人的聚集感到歡喜，智者不喜歡和他交談，喜歡污穢的東西就像驢一樣，熱衷於世俗事務的人會有這樣的過患。
【English Translation】 English version: 'Enjoying' talking about food; always delighting in knowing others' rights and wrongs; always liking to speak unreasonable words; not accepting the teachings of other brahmacārīs (brahmacārī, refers to a practitioner); always observing others' faults, not reflecting on oneself; quickly being despised by others; always being at a disadvantage in discussions that align with truth. Maitreya (Maitreya, the future Buddha)! If a Bodhisattva enjoys engaging in such actions, they will have these twenty evil faults.
At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses:
'Always dwelling in' worldly affairs, they are furthest from the superior path of practice, there is no great meaning in this teaching, those who are keen on worldly affairs have such faults. Bhikkhus (bhikkhu, refers to a Buddhist monk) who enjoy reciting scriptures will be despised and not respected, those who practice meditation will stay away from them, those who are keen on worldly affairs have such faults. Always diligent in the karma of birth and death, far from the path of liberation, bound by various fetters, whatever food they receive is impure, those who are keen on worldly affairs have such faults. Always tending towards various worldly affairs, they are happy to receive all kinds of things, they are always greedy for what they receive, those who are keen on worldly affairs have such faults. Greedy for friends and companions, mixing with them, polluting each other, like a bird trapped in a cage, those who are keen on worldly affairs have such faults. Always worrying about household affairs, their hearts are troubled and unhappy, whatever they say is not accepted by anyone, those who are keen on worldly affairs have such faults. If someone teaches them virtue, they do not follow, they do not accept teachings that align with the Dharma, their observance of precepts is incomplete, those who are keen on worldly affairs have such faults. Always worried and uneasy, diligent in worldly affairs, they do not desire wisdom and tranquility, those who are keen on worldly affairs have such faults. They are always busy with various affairs, bound by various flavors, they are never satisfied wherever they are, those who are keen on worldly affairs have such faults. They are happy about the gatherings of others, the wise do not like to talk to them, they like filth like a donkey, those who are keen on worldly affairs have such faults.
有斯患。 心常瞋恨無潤澤， 增長諸業常無盡， 被彼愛染堅系纏， 營事業者有斯患。 彼不依倚諸尊者， 依倚俗家相佐助， 見有住戒者誹謗， 營事業者有斯患。 晝夜無有別思念， 飲食衣服及臥具， 略說功德不欲受， 營事業者有斯患。 好問世間業功德， 勤營語業彼歡欣， 勤勞勝德彼不恭， 營事業者有斯患。 耽著營作共親友， 用己力勢調伏彼， 所有惡業彼便作， 營事業者有斯患。 恒常好觀他過失， 己所過惡不自知， 見彼德者常調弄， 營事業者有斯患。 每至被他所輕賤， 來者請法為我說， 意智不周無方便， 營事業者有斯患。 如是諸患當觀已， 諸有菩薩樂是業， 應當作彼最勝業， 所作諸業皆無失。 舍于千錢取一錢， 有智之者應呵責， 如是之者被他嫌， 若樂作彼賤業者。 是故智者有方便， 下賤之業棄捨已， 智者知已作上業， 一切諸佛所讚歎。」
爾時彌勒菩薩白佛言：「世尊！彼諸菩薩，缺少智慧心意狹劣，正等勤勞，舍最勝法，而作小業。」
佛言：
「彌勒！我今告汝，我今敕汝。彼等菩薩不依佛教出家故，即不能滅，無禪定，無
【現代漢語翻譯】 現代漢語譯本 有這樣的禍患： 心中常常充滿嗔恨，沒有慈悲的滋潤，增長各種惡業，永無止境， 被愛慾的執著緊緊束縛，營求世俗事業的人有這樣的禍患。 他們不依靠那些尊者（指有德行的出家人），卻依靠俗家人互相幫助， 看到持戒修行的人就誹謗，營求世俗事業的人有這樣的禍患。 他們日夜沒有別的念頭，只想著飲食、衣服和臥具， 稍微提到功德就不想接受，營求世俗事業的人有這樣的禍患。 他們喜歡詢問世俗事業的功德，勤于言語上的營求，併爲此感到歡欣， 對於勤勞修行的殊勝功德卻不恭敬，營求世俗事業的人有這樣的禍患。 他們沉迷於和親友一起營求世俗事業，用自己的權勢來調伏他人， 所有惡業他們都會去做，營求世俗事業的人有這樣的禍患。 他們總是喜歡觀察別人的過失，卻不知道自己的過錯， 看到有德行的人就嘲弄，營求世俗事業的人有這樣的禍患。 他們常常被人輕視，當有人來請法時，他們卻無法為他人解說， 因為他們的智慧不足，沒有方便法門，營求世俗事業的人有這樣的禍患。 應當觀察這些禍患，那些喜歡從事這些事業的菩薩， 應當去做最殊勝的事業，所做的一切事業都不會有缺失。 捨棄千錢卻只取一錢，有智慧的人應該呵責這種行為， 這樣的人會被人嫌棄，如果他們喜歡做這種低賤的事業。 所以有智慧的人應該運用方便法門，捨棄那些（此處原文缺失）的事業， 有智慧的人知道后應該去做殊勝的事業，那是所有諸佛都讚歎的。
這時，彌勒菩薩（Maitreya Bodhisattva）對佛說：『世尊！那些菩薩缺少智慧，心胸狹隘，只知道勤勞，捨棄最殊勝的佛法，卻去做那些微不足道的小事。』
佛說：
『彌勒（Maitreya）！我現在告訴你，我命令你。那些菩薩因為不依佛教出家，所以不能滅除煩惱，沒有禪定，沒有智慧。』
【English Translation】 English version There are such afflictions: The mind is constantly filled with hatred, without the nourishment of compassion, increasing various karmas without end, Being tightly bound by the attachment to love and desire, those who engage in worldly affairs have such afflictions. They do not rely on those venerable ones (referring to virtuous monks and nuns), but rely on lay people for mutual assistance, They slander those who uphold precepts and practice, those who engage in worldly affairs have such afflictions. Day and night, they have no other thoughts, only thinking about food, clothing, and bedding, They are unwilling to accept even a slight mention of merit, those who engage in worldly affairs have such afflictions. They like to inquire about the merits of worldly affairs, diligently engaging in verbal pursuits, and are delighted by this, They are not respectful towards the superior merits of diligent practice, those who engage in worldly affairs have such afflictions. They are immersed in engaging in worldly affairs with relatives and friends, using their power to subdue others, They will do all kinds of evil deeds, those who engage in worldly affairs have such afflictions. They always like to observe the faults of others, but do not know their own mistakes, They ridicule those who have virtue, those who engage in worldly affairs have such afflictions. They are often looked down upon by others, and when someone comes to ask for the Dharma, they cannot explain it, Because their wisdom is insufficient, they have no expedient means, those who engage in worldly affairs have such afflictions. One should observe these afflictions, those Bodhisattvas who like to engage in these activities, Should engage in the most superior activities, and all the activities they do will have no shortcomings. To abandon a thousand coins and only take one coin, the wise should rebuke such behavior, Such people will be disliked, if they like to do such lowly activities. Therefore, the wise should use expedient means, abandon those (missing text in original) activities, The wise, knowing this, should engage in superior activities, which are praised by all the Buddhas.
At that time, Maitreya Bodhisattva said to the Buddha: 'World Honored One! Those Bodhisattvas lack wisdom, are narrow-minded, only know how to be diligent, abandon the most superior Dharma, and instead do those insignificant small things.'
The Buddha said:
'Maitreya! I now tell you, I command you. Those Bodhisattvas, because they do not leave home according to the Buddha's teachings, cannot extinguish afflictions, have no meditation, and have no wisdom.'
有讀誦，不求多聞。複次，彌勒！諸如來教滅智行作智智，具足勤勞故能辯知，不可以俗業校量而知。此非勤勞者，樂聞生死流轉者，所謂檢挍世間所造作世間財購，于中菩薩不得慕羨。
「彌勒！假使檢挍勤勞菩薩，作七寶塔滿此三千大千世界，不能令我歡欣，非供養我，非承事我。彌勒！若有菩薩。乃至一四句偈，受持誦習與波羅蜜相應者，彼當令我歡欣，當供養我，當承事我。所以者何？彌勒！以多聞故，諸如來菩提不取諸物故。
「彌勒！若有菩薩勤勞事業者，於勤修讀誦菩薩之所而為惱亂者，令修事業多致罪障無有福聚。所以者何？三種勝福皆因智起，以是故勤勞事業菩薩，於勤讀誦諸菩薩等不應障礙。彌勒！譬如閻浮提營事業者皆滿於中，其數無量；於勤誦唸一菩薩所應勤給事。譬如閻浮提勤誦唸諸菩薩等皆滿其中，應當給事一禪定者。我如是說彼等菩薩善能給事，彼人已作無量福聚。所以者何？是最為得所謂第一義智慧相應，證知無有上故，一切世間最上最勝最高。彌勒！以是故欲取當禪定精進者，應習智業應，當求生般若住處。」
爾時彌勒菩薩白佛言：「世尊！已為諸菩薩說樂世間言話諸患，樂多言話、樂多睡眠、樂造多業諸患。世尊！菩薩當云何觀樂戲論，如所觀已，當趣寂
【現代漢語翻譯】 現代漢語譯本：有人只是誦讀經文，不追求廣博的知識。此外，彌勒（Maitreya，未來佛）啊！諸佛如來教導，滅除智行而成就智慧，通過勤奮努力才能辨別，不能用世俗的事務來衡量和理解。那些不勤奮的人，喜歡在生死輪迴中流轉的人，他們所做的就是檢查世間所造作的、用世間財物購買的東西，菩薩不應該羨慕這些。 彌勒啊！假設檢查勤奮的菩薩，用七寶建造寶塔，充滿這三千大千世界，也不能讓我歡喜，不是在供養我，也不是在侍奉我。彌勒啊！如果有菩薩，哪怕只是受持、誦讀、學習一句四句偈，並與波羅蜜（paramita，到彼岸）相應，那他就會讓我歡喜，就是在供養我，就是在侍奉我。為什麼呢？彌勒啊！因為通過廣博的知識，諸佛如來證得菩提（bodhi，覺悟）是不執著于任何事物的。 彌勒啊！如果有菩薩勤勞於世俗事業，卻去惱亂那些勤修讀誦的菩薩，就會導致修習世俗事業的人增加罪障，而沒有福德的積累。為什麼呢？因為三種殊勝的福德都源於智慧，因此，勤勞於世俗事業的菩薩，不應該障礙那些勤修讀誦的菩薩。彌勒啊！譬如閻浮提（Jambudvipa，南贍部洲）中從事世俗事業的人充滿其中，數量無量；對於勤于誦唸的一位菩薩，也應該勤加供養。又譬如閻浮提中勤于誦唸的菩薩充滿其中，也應當供養一位禪定者。我這樣說，那些菩薩善於供養，他們已經積累了無量的福德。為什麼呢？因為這是最能獲得第一義智慧的，與第一義智慧相應，證知無上，在一切世間是最上、最勝、最高的。彌勒啊！因此，想要獲得禪定精進的人，應該學習智慧的修行，應該尋求般若（prajna，智慧）的住處。 那時，彌勒菩薩對佛說：『世尊！您已經為諸菩薩說了喜歡世間言語的種種過患，喜歡多說話、喜歡多睡覺、喜歡造作多種事業的種種過患。世尊！菩薩應當如何看待喜歡戲論？在這樣觀察之後，應當如何趨向寂靜？』
【English Translation】 English version: There are those who recite scriptures but do not seek extensive knowledge. Furthermore, Maitreya! The Tathagatas (Tathagata, thus-gone one) teach that by extinguishing the practice of wisdom, one attains wisdom. This is discerned through diligent effort and cannot be understood by worldly standards. Those who are not diligent, who enjoy the cycle of birth and death, are concerned with examining worldly creations and purchases made with worldly wealth. Bodhisattvas should not admire these things. Maitreya! Suppose a diligent Bodhisattva were to construct seven-jeweled pagodas filling this three-thousand great thousand world system, it would not bring me joy, it would not be an offering to me, nor would it be serving me. Maitreya! If a Bodhisattva were to receive, uphold, recite, and study even a single four-line verse, and if it is in accordance with the paramitas (paramita, perfections), that would bring me joy, that would be an offering to me, that would be serving me. Why is this so? Maitreya! Because through extensive knowledge, the Bodhi (bodhi, enlightenment) of the Tathagatas is attained without attachment to any things. Maitreya! If a Bodhisattva is diligent in worldly affairs and yet disturbs those Bodhisattvas who are diligent in reciting scriptures, it will cause those engaged in worldly affairs to increase their karmic hindrances and not accumulate merit. Why is this so? Because the three kinds of superior merit all arise from wisdom. Therefore, Bodhisattvas diligent in worldly affairs should not obstruct those Bodhisattvas who are diligent in reciting scriptures. Maitreya! For example, if the Jambudvipa (Jambudvipa, the southern continent) were filled with people engaged in worldly affairs, their number would be immeasurable; yet, one should diligently serve even one Bodhisattva who is diligent in recitation. Similarly, if the Jambudvipa were filled with Bodhisattvas diligent in recitation, one should serve one who is in meditation. I say that those Bodhisattvas are skilled in service, and they have already accumulated immeasurable merit. Why is this so? Because this is the most direct way to attain the wisdom of the ultimate truth, which is in accordance with the ultimate truth, and which realizes the unsurpassed, the highest, the most excellent, and the most supreme in all the world. Maitreya! Therefore, those who wish to attain diligence in meditation should practice the work of wisdom and seek the abode of prajna (prajna, wisdom). At that time, Bodhisattva Maitreya said to the Buddha, 'World Honored One! You have already spoken to the Bodhisattvas about the various faults of enjoying worldly speech, enjoying excessive talking, enjoying excessive sleep, and enjoying engaging in many activities. World Honored One! How should Bodhisattvas view the enjoyment of frivolous talk? Having viewed it in this way, how should they proceed towards tranquility?'
靜行？」
佛言：「彌勒！其戲論者，略說有二十種過，應當觀察；若廣說者則有無邊。何等二十？彌勒！多戲論菩薩現見法中多不樂行，于忍辱中而復減少，熏習瞋恚，未生善根能令不生，已生善根能令減損。當有諍斗怨仇，當得短命，趣不端正，言語吃澀。若他教法於心不住，未說經法而不現前。諸善知識皆悉遠離，于惡知識當速和合。當入苦道，於一切時聞不戲言，所生之處恒墮疑網，近於八難，白凈法中勤求學處多有障礙。彌勒！如是等比說二十種諸患，為多戲論菩薩。」
爾時世尊，欲重宣此義，而說偈言：
「現法得苦心不樂， 遠於忍辱助瞋恚， 彼彼怨家常歡欣， 行戲論者有斯患。 惡黑魔羅為彼喜， 魔家眷屬亦復然， 所有善處皆棄捨， 行戲論者有斯患。 所欲作彼諸善行， 彼以放逸故不住， 彼以放逸向惡道， 行戲論者有斯患。 以無信故心難伏， 生下賤家常被輕， 彼之舌根常蹇吃， 行戲論者有斯患。 為其說法而不住， 是故彼法不現前， 諸善知識皆離彼， 行戲論者有斯患。 于諸惡業恒和合， 于諸乘中極難凈， 聞於法言意不樂， 行戲論者有斯患。 彼于諸善多障礙， 于諸行中多怨仇，
【現代漢語翻譯】 現代漢語譯本 『靜行嗎？』 佛說：『彌勒（Maitreya，未來佛）！那些喜歡戲論的人，簡略來說有二十種過失，應當仔細觀察；如果詳細來說，則有無量無邊的過失。是哪二十種呢？彌勒！喜歡戲論的菩薩在現世修行中大多不樂於實踐，在忍辱方面也會減少，熏習增長瞋恚，未生起的善根會因此不能生起，已生起的善根也會因此減損。他們會遭遇爭鬥和怨仇，會短命，會走向不端正的道路，說話也會口齒不清。如果別人教導佛法，他們也不會放在心上，即使沒有講過的佛法也不會顯現。所有善知識都會遠離他們，他們會很快與惡知識相合。他們會墮入苦道，在任何時候都聽不到不戲論的言語，所生之處常常陷入疑惑的羅網，接近八難（八種難以修行佛法的障礙），在清凈的佛法中勤奮學習時會有很多障礙。彌勒！像這樣總共說了二十種過患，是為喜歡戲論的菩薩而說的。』 這時，世尊爲了重申這個道理，說了偈語： 『現世得苦心不樂，遠離忍辱助長瞋恚， 彼彼怨家常歡欣，行戲論者有此患。 惡黑魔羅（Mara，魔王）為此歡喜，魔的眷屬也是如此， 所有善處皆被捨棄，行戲論者有此患。 想要做的那些善行，因為放逸而不能堅持， 因為放逸而走向惡道，行戲論者有此患。 因為沒有信心所以心難以調伏，在家（此處原文為「生家」，可能指代某種不好的境地）常常被輕視， 他們的舌頭常常口齒不清，行戲論者有此患。 為他們說法他們也不會聽進去，所以佛法不會在他們面前顯現， 所有善知識都會遠離他們，行戲論者有此患。 他們總是與各種惡業相合，在各種乘（佛教的修行方法）中極難清凈， 聽到佛法言語也不喜歡，行戲論者有此患。 他們在各種善行中有很多障礙，在各種修行中有很多怨仇，
【English Translation】 English version 'Is it quiet conduct?' The Buddha said, 'Maitreya! Those who indulge in frivolous talk have, briefly stated, twenty kinds of faults that should be observed; if described in detail, there would be countless faults. What are these twenty? Maitreya! Bodhisattvas who enjoy frivolous talk mostly do not delight in practice in their present lives, and their practice of patience diminishes, they cultivate and increase anger, unarisen good roots are prevented from arising, and arisen good roots are diminished. They will encounter strife and enmity, they will have short lives, they will go down unrighteous paths, and their speech will be stammering. If others teach the Dharma, it will not stay in their minds, and even the Dharma that has not been spoken will not manifest. All good teachers will stay away from them, and they will quickly associate with evil teachers. They will fall into the path of suffering, at all times they will not hear non-frivolous words, and in their places of birth they will constantly fall into nets of doubt, they will be close to the eight difficulties (eight obstacles to practicing the Dharma), and when diligently studying the pure Dharma, they will have many obstacles. Maitreya! These twenty kinds of faults are spoken for Bodhisattvas who enjoy frivolous talk.' At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 'In the present life, they obtain suffering and their minds are not joyful, they are far from patience and help anger grow, Their enemies are always happy, those who engage in frivolous talk have these faults. The evil black Mara (demon king) is pleased by them, and the demon's family is also the same, All good places are abandoned, those who engage in frivolous talk have these faults. The good deeds they wish to do, they cannot maintain due to negligence, Due to negligence, they go towards evil paths, those who engage in frivolous talk have these faults. Because they have no faith, their minds are difficult to subdue, in the ** family (here the original text is '生**家', possibly referring to some bad situation) they are often looked down upon, Their tongues often stammer, those who engage in frivolous talk have these faults. When the Dharma is spoken to them, they do not listen, therefore the Dharma does not manifest before them, All good teachers stay away from them, those who engage in frivolous talk have these faults. They are always associated with various evil deeds, and it is extremely difficult for them to purify themselves in the various vehicles (Buddhist paths of practice), They do not delight in hearing the words of the Dharma, those who engage in frivolous talk have these faults. They have many obstacles in various good deeds, and many enemies in various practices,
彼發勤時多有障， 行戲論者有斯患。 如是諸患智者知， 一切戲論應當舍， 戲論行者道難得， 是故不應住戲論。 走避由旬復由旬， 所有戲論及諍競， 我今不能獨住此， 須臾之間煩惱處。 我今出家求利德， 莫作諍競生噁心， 無有田地及商估， 為何事故起諍鬥。 妻與兒子及奴婢， 無有家宅諸財等， 彼無奴僕自在處， 既出家已莫諍競。 既著袈裟衣服已， 寂靜諸仙所印可， 汝等具足是功德， 舍於戲論當生忍。 心如毒蛇及羅剎， 當生地獄鬼畜生， 戲論行者得不難， 故於解脫生精進。 所有諸苦害縛處， 怨仇呵責打縛等， 和合聚集相諍論， 世間所有皆住此。 若有和合怨難得， 和合之者增名聞， 和合之者得相愛， 何有智者不和合。 伺求過者不得便， 眷屬不曾相破壞， 彼諸朋友不離散， 遠離戲論得順教。 安樂乘中當得凈， 得脫業障無有餘， 降伏魔羅及軍眾， 被他誹毀當生忍。 若有戲論多諸患， 無戲論者德難量， 我能示現如是等， 欲得菩提當生忍。」
爾時彌勒菩薩白佛言：「希有，世尊！乃至如來說此發覺諸煩惱。世尊！頗有此等諸
【現代漢語翻譯】 現代漢語譯本 當他精進修行時，會有許多障礙，那些沉迷於戲論的人會遭受這樣的困擾。 智者明白這些過患，應該捨棄一切戲論。 沉迷於戲論的人難以證得真道，因此不應執著於戲論。 要像逃避遠方一樣逃避一切戲論和爭鬥。 我不能獨自待在這裡，哪怕只是片刻，這裡都是煩惱的根源。 我如今出家是爲了追求功德，不要因為爭鬥而生起惡念。 我們沒有田地，也沒有商業交易，為何要爭鬥呢？ 我們沒有妻子、兒女、奴婢，也沒有房屋和財產。 我們沒有奴僕，是自由自在的，既然已經出家，就不要爭鬥。 既然已經穿上袈裟，這是寂靜的聖賢所認可的。 你們都具備這樣的功德，應當捨棄戲論，生起忍辱之心。 心如毒蛇和羅剎（惡鬼），沉迷戲論的人會墮入地獄、餓鬼和畜生道。 因此，爲了解脫，要精進修行。 所有痛苦、束縛、怨恨、責罵、毆打和捆綁等，都是因為人們聚集在一起爭論。 世間的一切都存在於這些爭論之中。 如果能夠和合，怨恨就難以產生，和合的人會增加名聲。 和合的人會彼此相愛，有智慧的人怎麼會不和合呢？ 那些伺機尋找別人過錯的人不會得逞，眷屬之間不會互相破壞。 他們的朋友不會離散，遠離戲論就能遵循教誨。 在安樂的道路上，他們會得到清凈，徹底擺脫業障。 他們能降伏魔羅（魔王）和他的軍隊，即使被誹謗也要生起忍辱之心。 如果沉迷於戲論，就會有許多過患，而沒有戲論的人，其功德是難以估量的。 我能展示這些道理，想要獲得菩提（覺悟）就應當生起忍辱之心。 這時，彌勒菩薩（未來佛）對佛說：『世尊，真是稀有！您竟然能如此闡述覺悟和煩惱的道理。世尊，是否還有其他這樣的煩惱呢？』
【English Translation】 English version When he exerts diligence, there are many obstacles; those who engage in idle talk suffer such troubles. The wise understand these faults; all idle talk should be abandoned. Those who engage in idle talk find the path difficult to attain; therefore, one should not dwell in idle talk. Flee from all idle talk and disputes as if fleeing from a great distance. I cannot stay here alone, even for a moment, for this is a place of affliction. I have now left home to seek merit and virtue; do not generate evil thoughts through disputes. We have no fields, nor do we engage in commerce; why then should we quarrel? We have no wives, children, or servants, nor do we have houses or possessions. We have no servants and are free; since we have left home, we should not quarrel. Having donned the robes, which are approved by the silent sages, you all possess such merits; abandon idle talk and cultivate patience. The mind is like a poisonous snake and a Rakshasa (demon); those who engage in idle talk will fall into hell, the realm of hungry ghosts, and the animal realm. Therefore, for the sake of liberation, one should diligently practice. All suffering, bondage, hatred, scolding, beatings, and restraints arise from people gathering together to argue. All things in the world dwell in these disputes. If there is harmony, hatred is difficult to arise; those who are harmonious increase their reputation. Those who are harmonious love each other; how can a wise person not be harmonious? Those who seek the faults of others will not succeed; family members will not destroy each other. Their friends will not be scattered; by abandoning idle talk, one can follow the teachings. On the path of peace, they will attain purity and completely escape karmic obstacles. They can subdue Mara (the demon king) and his army; even when slandered, they should cultivate patience. If one engages in idle talk, there are many faults; the merits of those who do not engage in idle talk are immeasurable. I can demonstrate these principles; if you wish to attain Bodhi (enlightenment), you should cultivate patience. At that time, Bodhisattva Maitreya (the future Buddha) said to the Buddha: 'World Honored One, it is rare! You have explained the principles of awakening and afflictions so thoroughly. World Honored One, are there other such afflictions?'
菩薩，於後聞此如是發覺諸煩惱，當作厭以不？于煩惱行中當能斷以不？」
佛告彌勒菩薩言：「彌勒！于未來世當少有菩薩乘行富伽羅，若於后五百世時，當斷煩惱行，多有剛強，心體無敬我慢自高，作諸分別不能修習。是故魔波旬作比丘形來，在彼等前作如是破壞：『此等修多羅，他家文章，非是如來所說。所以者何？於此修多羅所說諸功德無有彼我。』然彼徒眾被破已，如來所說諸修多羅中，當作疑惑，當起諍競，不肯受持，亦不為他說，亦不修習。然彼等癡人不作如是知，此是諸業果報，我等當不能證如是功德。」
爾時彌勒菩薩白佛言：「世尊！如來嘆阿彌多如來十種發心，于中各隨念發，若念當欲生彼，當即得生彼。世尊！何者是十種發心于彼處生？」
佛告彌勒言：「彼等發心非少智者，有彼發心是大事者。所有欲生阿彌陀剎中者，當爲一切眾生髮慈悲心，不生瞋恨，當生阿彌陀如來佛剎。為一切眾生生慈悲心故當生彼處。離於殺害受持正法，發此心故當生彼處。舍于身命發心，不著一切諸法故當生於彼處。發甚深忍行清凈信，發此心故當生彼處。不染名聞利養一切智寶，發此心故當生彼處。為一切眾生生貴敬，發心不忘失故當生彼處。不驚不怖不愛凡言語，發此心故當生彼處。入
【現代漢語翻譯】 現代漢語譯本：菩薩，在之後聽到這些，像這樣覺察到各種煩惱，應當厭惡它們嗎？在煩惱的行持中，應當能夠斷除它們嗎？」 佛告訴彌勒菩薩說：「彌勒！在未來的世代，將很少有以菩薩乘修行的補特伽羅（指人），如果在後五百世時，將斷除煩惱的行持，他們大多剛強，心體沒有敬畏，我慢自高，做各種分別，不能修習。因此，魔波旬會化作比丘的形象來到他們面前，像這樣進行破壞：『這些修多羅（佛經），是其他人的文章，不是如來說的。為什麼呢？因為在這修多羅所說的各種功德中，沒有彼我之分。』然而，那些徒眾被破壞后，對於如來說的各種修多羅，會產生疑惑，會發起爭論，不肯接受奉持，也不為他人宣說，也不修習。然而，那些愚癡的人不這樣認為，這是各種業的果報，我們不能證得這樣的功德。」 這時，彌勒菩薩對佛說：「世尊！如來讚歎阿彌陀如來（無量光佛）的十種發心，在其中各自隨念而發，如果念想當要往生到那裡，就當即能夠往生到那裡。世尊！哪十種發心是在那裡往生的呢？」 佛告訴彌勒說：「那些發心不是小智慧的人所能有的，有那些發心是大事。所有想要往生到阿彌陀佛剎（阿彌陀佛的凈土）中的人，應當為一切眾生髮起慈悲心，不生嗔恨，當往生到阿彌陀如來佛剎。爲了對一切眾生生起慈悲心，所以當往生到那裡。遠離殺害，受持正法，發起這個心，所以當往生到那裡。捨棄身命，發起心，不執著一切諸法，所以當往生到那裡。發起甚深的忍辱，行持清凈的信心，發起這個心，所以當往生到那裡。不貪染名聞利養，追求一切智寶，發起這個心，所以當往生到那裡。爲了對一切眾生生起尊敬，發起心不忘失，所以當往生到那裡。不驚恐，不害怕，不愛凡俗的言語，發起這個心，所以當往生到那裡。進入
【English Translation】 English version: 'Bodhisattva, upon hearing this later, and thus perceiving all these afflictions, should they be disgusted by them? In the practice of afflictions, should they be able to sever them?' The Buddha said to Bodhisattva Maitreya, 'Maitreya! In future ages, there will be few Pudgalas (persons) practicing the Bodhisattva path. If, in the latter five hundred ages, they are to sever the practice of afflictions, many will be stubborn, their minds will lack reverence, they will be arrogant and conceited, making various distinctions and unable to practice. Therefore, Mara Papiyas (the Evil One) will come in the form of a Bhikshu (monk), and in front of them, will cause such destruction: 「These Sutras (Buddhist scriptures) are the writings of others, not what the Tathagata (Buddha) has spoken. Why is that? Because in the various merits spoken of in these Sutras, there is no distinction between self and other.」 However, after those followers are destroyed, they will have doubts about the various Sutras spoken by the Tathagata, they will initiate disputes, they will not accept and uphold them, nor will they preach them to others, nor will they practice them. However, those foolish people do not know that this is the result of various karmas, and that we will not be able to attain such merits.' At that time, Bodhisattva Maitreya said to the Buddha, 'World Honored One! The Tathagata praises the ten aspirations of Amitabha Tathagata (Buddha of Infinite Light), in which each is made according to one's thoughts. If one thinks of being born there, one will immediately be born there. World Honored One! What are the ten aspirations for being born in that place?' The Buddha said to Maitreya, 'Those aspirations are not for those of little wisdom; having those aspirations is a great matter. All those who wish to be born in Amitabha's Buddha-land (Amitabha's Pure Land) should generate a heart of loving-kindness for all sentient beings, without anger, and should be born in Amitabha Tathagata's Buddha-land. Because of generating a heart of loving-kindness for all sentient beings, one should be born there. By abstaining from killing and upholding the Dharma, and generating this aspiration, one should be born there. By abandoning one's life, generating the aspiration, and not being attached to any dharmas, one should be born there. By generating profound patience and practicing pure faith, and generating this aspiration, one should be born there. By not being tainted by fame, gain, and the pursuit of the treasure of all wisdom, and generating this aspiration, one should be born there. By generating respect for all sentient beings, and generating the aspiration without forgetting, one should be born there. By not being startled, not being afraid, and not loving mundane speech, and generating this aspiration, one should be born there. Entering'
菩提分種種善根，發此心故當生彼處。然不離唸佛，發此心故當生彼處；遠離諸相故。彌勒！此十種發心，若菩薩各發念一具足者，當往生彼阿彌陀佛剎中，若不生者無有是處。」
爾時長老阿難白佛言：「希有，世尊！乃至如來說此法本，為諸菩薩發覺。」
爾時世尊，贊長老阿難言：「善哉，善哉！阿難！是故菩薩於此法本發覺，當如是持。」
佛說此經時，彌勒菩薩及長老阿難，歡喜踴躍。彼六十菩薩乘行諸善男子等，皆悉滅彼業障，歡喜奉行作禮而去。
發覺凈心經卷下
【現代漢語翻譯】 現代漢語譯本：菩提（覺悟）的根基有種種善行，發起這種心願的人應當往生到那個地方。然而，不離唸佛，發起這種心願的人應當往生到那個地方；因為他們遠離了各種表象。彌勒（未來佛）！這十種發心，如果菩薩們各自發起並唸誦其中一種，都能夠往生到阿彌陀佛（西方極樂世界的佛）的佛土中，如果不能往生，那是不可能的。 當時，長老阿難（佛陀的十大弟子之一）對佛說：『稀有啊，世尊！乃至如來說出這個法本，是爲了啓發諸位菩薩的覺悟。』 當時，世尊讚歎長老阿難說：『好啊，好啊！阿難！所以菩薩們對於這個法本的覺悟，應當這樣堅持。』 佛陀說完這部經時，彌勒菩薩和長老阿難，都歡喜踴躍。那六十位菩薩乘行諸善男子等，都消除了他們的業障，歡喜地奉行教誨，作禮而去。 發覺凈心經卷下
【English Translation】 English version: The roots of Bodhi (enlightenment) are of various good deeds, and those who generate this aspiration should be born in that place. However, without abandoning mindfulness of the Buddha, those who generate this aspiration should be born in that place; because they are detached from all forms. Maitreya (the future Buddha)! These ten kinds of aspirations, if each Bodhisattva generates and recites one of them, they will all be able to be reborn in the Buddha-land of Amitabha (the Buddha of the Western Pure Land), and if they cannot be reborn, that is impossible. At that time, the elder Ananda (one of the ten great disciples of the Buddha) said to the Buddha: 'It is rare, World Honored One! Even the Tathagata (Buddha) speaks this Dharma text, to awaken the enlightenment of all Bodhisattvas.' At that time, the World Honored One praised the elder Ananda, saying: 'Good, good! Ananda! Therefore, Bodhisattvas should hold onto the enlightenment of this Dharma text in this way.' When the Buddha finished speaking this sutra, Maitreya Bodhisattva and the elder Ananda were all joyful and elated. Those sixty Bodhisattva-practicing virtuous men, all eliminated their karmic obstacles, joyfully followed the teachings, paid their respects, and departed. The Lower Volume of the Sutra of Awakening Pure Mind