大寶積經
發勝志樂會第二十五
三藏法師菩提流志奉 詔譯
T11n0310_091
如是我聞：
Thus have I heard:
一時佛在波羅[木*奈]城仙人住處施鹿苑中，與大比丘眾滿足千人，復有五百諸菩薩眾。是時眾中多有菩薩，業障深重諸根闇鈍，善法微少好於憒閙，談說世事耽樂睡眠，多諸戲論廣營眾務，種種貪著為所不應，忘失正念修習邪慧，下劣精勤行迷惑行。爾時彌勒菩薩摩訶薩在於會中，見諸菩薩具足如是不善諸行，作是念言：「此諸菩薩於無上菩提圓滿道分皆已退轉，我今當令是諸菩薩覺悟開曉生歡喜心。」作是念已，即於晡時從禪定起，往到其所共相慰問，復以種種柔軟言詞為說法要令其歡喜。因告之曰：「諸仁者！云何汝等於無上菩提圓滿道分而得增長不退轉耶？」
At that time, the Buddha was in Varanasi at the Deer Park, the dwelling place of sages, accompanied by a full assembly of one thousand great bhikṣus and five hundred bodhisattvas. Among the assembly were many bodhisattvas who had heavy karmic obstacles, dull faculties, few good qualities, and who enjoyed crowds. They engaged in worldly talk, delighted in sleep, indulged in frivolous debates, and busied themselves with many affairs. They were attached to various things inappropriately, had lost right mindfulness, practiced wrong wisdom, and engaged in inferior and deluded practices.
At that time, Maitreya Bodhisattva Mahasattva was in the assembly and, seeing these bodhisattvas possessed of such unwholesome practices, thought: "These bodhisattvas have turned away from the complete path of supreme enlightenment. I should now help them awaken and become joyful." Having thought this, in the afternoon he arose from meditation, went to where they were, and consoled them. Using various gentle words, he taught them the essentials of the Dharma to make them happy. Then he asked them: "Venerable ones, how are you progressing and not regressing on the complete path of supreme enlightenment?"
是諸菩薩同聲白言：「尊者！我等今於無上菩提圓滿道分，無復增長唯有退轉。何以故？我心常為疑惑所覆，於無上菩提不能解了。云何我等當作佛耶？不作佛耶？於墮落法亦不能了。云何我等當墮落耶？不墮落耶。以是因緣善法欲生，常為疑惑之所纏覆。」
All the bodhisattvas spoke in unison: "Venerable One! We are no longer progressing but only regressing on the complete path of supreme enlightenment. Why? Our minds are constantly covered by doubts and we cannot understand supreme enlightenment. Will we become Buddhas or not? We also cannot understand about falling away. Will we fall away or not? Because of these causes and conditions, though good dharmas want to arise, they are always covered by doubts."
爾時彌勒菩薩而告之曰：「諸仁者！可共往詣如來、應供、正遍知所。而彼如來，一切知者、一切見者，具足成就無障礙智解脫知見，以方便力善知一切眾生所行。當為汝等隨其根性種種說法。」
Then Maitreya Bodhisattva said to them: "Venerable ones, let us go together to see the Tathagata, the Worthy One, the Perfectly Enlightened One. That Tathagata, the all-knowing one, the all-seeing one, has perfectly accomplished unobstructed wisdom and liberation knowledge, and with skillful means knows well the practices of all beings. He will teach the Dharma to you according to your capacities."
是時五百眾中有六十菩薩，與彌勒菩薩往詣佛所，五體投地頂禮佛足，悲感流淚不能自起。彌勒菩薩修敬已畢退坐一面。
At that time, sixty bodhisattvas from among the five hundred went with Maitreya Bodhisattva to where the Buddha was. They prostrated themselves before the Buddha's feet and wept with grief, unable to rise. Maitreya Bodhisattva, having paid his respects, withdrew to sit to one side.
爾時佛告諸菩薩言：「善男子！汝等應起，勿復悲號生大熱惱。汝於往昔造作惡業，於諸眾生以暢悅心瞋罵毀辱障惱損害，隨自分別，不能了知業報差別。是故汝等今為業障之所纏覆，於諸善法不能修行。」
Then the Buddha said to the bodhisattvas: "Good sons, you should rise. Do not cry and generate great distress. In the past, you created evil karma - with delighted minds you engaged in angry speech, slander, abuse, obstruction, and harm toward beings, following your own discriminations, unable to understand the differences in karmic retribution. Therefore, you are now bound by karmic obstacles and cannot practice good dharmas."
時諸菩薩聞是語已從地而起，偏袒右肩右膝著地，合掌恭敬而白佛言：「善哉世尊！願為我等說此業障。我等知罪當自調伏，我從今日更不敢作。」
After hearing these words, the bodhisattvas rose from the ground, bared their right shoulders, knelt on their right knees, joined their palms respectfully and said to the Buddha: "Excellent, World-Honored One! Please explain these karmic obstacles to us. We acknowledge our faults and will discipline ourselves. From this day forward, we will not dare to commit them again."
爾時佛告諸菩薩言：「善男子！汝曾往昔於俱留孫如來法中出家為道，自恃多聞修持淨戒，常懷憍慢傲逸之心。又行頭陀少欲知足，於是功德復生執著。爾時有二說法比丘，多諸親友名聞利養。汝於是人以慳嫉心，妄言誹謗行婬欲事。是時法師親友眷屬，由汝離間說其重過，皆令疑惑不生信受，彼諸眾生於是法師無隨順心斷諸善根。是故汝等由斯惡業，已於六十百千歲中生阿鼻地獄。餘業未盡，復於四十百千歲中生等活地獄。餘業未盡，復於二十百千歲中生黑繩地獄。餘業未盡，復於六十百千歲中生燒熱地獄。從彼歿已還得為人，五百世中生盲無目。以殘業故，在在所生常多蒙鈍，忘失正念障覆善根，福德微少形容醜缺。人不憙見，誹謗輕賤戲弄欺嫌。常生邊地貧窮下劣，喪失財寶資生艱難，不為眾人尊重敬愛。從此歿已，於後末世五百歲中法欲滅時，還於邊地下劣家生，匱乏飢凍為人誹謗，忘失正念不修善法，設欲修行多諸留難。雖暫發起智慧光明，以業障故尋復還沒。汝等從彼五百歲後，是諸業障爾乃消滅，於後得生阿彌陀佛極樂世界，是時彼佛當為汝等授阿耨多羅三藐三菩提記。」
Then the Buddha said to the bodhisattvas: "Good sons! In the past, during the time of Krakucchanda Buddha, you left home to practice the path. Relying on your learning and observation of pure precepts, you harbored minds of pride and arrogance. Though you practiced austerities with few desires and contentment, you became attached to these merits. At that time, there were two Dharma-teaching bhikṣus who had many friends and received fame and offerings. Out of jealousy and stinginess, you falsely slandered them, accusing them of sexual misconduct. Due to your divisive speech about their serious faults, their friends and followers became doubtful and lost faith, and those beings lost their inclination to follow these Dharma masters and severed their roots of goodness."
Because of these evil actions, you were born in the Avici Hell for six million years. With karma still remaining, you were born in the Repeated Life Hell for four million years, then in the Black Rope Hell for two million years, and then in the Burning Heat Hell for six million years. After that, you became humans but were born blind for five hundred lifetimes. Due to residual karma, wherever you were born, you were dull-witted, lost right mindfulness, had your good roots obscured, had little merit, and were ugly in appearance. People disliked seeing you, slandered and despised you, and treated you with contempt. You were always born in border regions, poor and lowly, losing wealth and struggling to survive, not respected or loved by others."
After death, in the final five hundred years when the Dharma is about to perish, you will again be born in border regions in lowly families, destitute and cold, slandered by others, losing right mindfulness and unable to practice good dharmas. Though you may wish to practice, you will encounter many obstacles. Though wisdom's light may briefly arise, due to karmic obstacles it will quickly fade. After those five hundred years, these karmic obstacles will finally be eliminated, and you will be reborn in Amitabha Buddha's Pure Land of Ultimate Bliss, where that Buddha will prophesy your attainment of supreme perfect enlightenment."
爾時諸菩薩等聞佛所說，舉身毛竪深生憂悔，便自抆淚，前白佛言：「世尊！我今發露悔其過咎。我等常於菩薩乘人輕慢嫉恚及餘業障，今於佛前如罪懺悔。我等今日於世尊前發弘誓願。
At that time, when the bodhisattvas heard what the Buddha said, their body hair stood on end and they felt deep remorse. Wiping away their tears, they came before the Buddha and said: "World-Honored One! We now confess and repent our faults. We have constantly been contemptuous and hateful toward those following the bodhisattva vehicle, along with other karmic obstacles. Now before the Buddha we repent these sins. Today before the World-Honored One we make a great vow.”
「世尊！我從今日至未來際，若於菩薩乘人見有違犯舉露其過，我等則為欺誑如來。
"World-Honored One! From this day until the end of time, if I see faults in those following the bodhisattva vehicle and expose them, I will be deceiving the Tathagata."
「世尊！我從今日至未來際，若於菩薩乘人戲弄譏嫌恐懼輕賤，我等則為欺誑如來。
"World-Honored One! From this day until the end of time, if I mock, ridicule, intimidate or despise those following the bodhisattva vehicle, I will be deceiving the Tathagata."
「世尊！我從今日至未來際，若見在家出家菩薩乘人以五欲樂遊戲歡娛，見受用時，終不於彼伺求其過，常生信敬起教師想；若不爾者，我等則為欺誑如來。
"World-Honored One! From this day until the end of time, if I see householder or monastic bodhisattvas enjoying the five desires and pleasures, I will not seek out their faults but always maintain faith and respect, viewing them as teachers. If not, I will be deceiving the Tathagata."
「世尊！我從今日至未來際，若於菩薩乘人慳親友家及諸利養，惱彼身心令其逼迫，我等則為欺誑如來。
"World-Honored One! From this day until the end of time, if I am stingy with friends or offerings toward those following the bodhisattva vehicle, causing them physical or mental distress, I will be deceiving the Tathagata."
「世尊！我從今日至未來際，若於菩薩乘人以一麁言令其不悅，我等則為欺誑如來。
"World-Honored One! From this day until the end of time, if I speak even one harsh word causing displeasure to those following the bodhisattva vehicle, I will be deceiving the Tathagata."
「世尊！我從今日至未來際，若於菩薩乘人晝夜六時不勤禮事，我等則為欺誑如來。
"World-Honored One! From this day until the end of time, if I do not diligently pay respect to those following the bodhisattva vehicle during the six periods of day and night, I will be deceiving the Tathagata."
「世尊！我從今日至未來際，為欲護持此弘誓故不惜身命；若不爾者，我等則為欺誑如來。
"World-Honored One! From this day until the end of time, in order to uphold these great vows I will not spare even my life. If not, I will be deceiving the Tathagata."
「世尊！我從今日至未來際，若於聲聞及辟支佛以輕慢心謂於彼等不勝於我，我等則為欺誑如來。
"World-Honored One! From this day until the end of time, if I look down upon śrāvakas and pratyekabuddhas with an arrogant mind thinking I am superior to them, I will be deceiving the Tathagata."
「世尊！我從今日至未來際，若不善能摧伏其身生下劣想，如旃陀羅及於狗犬，我等則為欺誑如來。
"World-Honored One! From this day until the end of time, if I do not properly subdue myself and generate thoughts of inferiority, like a caṇḍāla or a dog, I will be deceiving the Tathagata."
「世尊！我從今日至未來際，若自讚歎於他毀呰，我等則為欺誑如來。
"World-Honored One! From this day until the end of time, if I praise myself while criticizing others, I will be deceiving the Tathagata."
「世尊！我從今日至未來際，若不怖畏鬪諍之處，去百由旬如疾風吹，我等則為欺誑如來。
"World-Honored One! From this day until the end of time, if I do not fear places of conflict and avoid them by a hundred yojanas like being blown by swift wind, I will be deceiving the Tathagata."
「世尊！我從今日至未來際，若於持戒多聞頭陀少欲知足一切功德身自炫曜，我等則為欺誑如來。
"World-Honored One! From this day until the end of time, if I show off my merits of maintaining precepts, learning much, practicing austerities, having few desires and being content, I will be deceiving the Tathagata."
「世尊！我從今日至未來際，所修善本不自矜伐，所行罪業慚愧發露；若不爾者，我等則為欺誑如來。」
"World-Honored One! From this day until the end of time, I will not boast about the good roots I cultivate, and will confess with shame the wrongdoings I commit. If not, I will be deceiving the Tathagata."
爾時世尊讚諸菩薩：「善哉善哉！善男子！善說如是覺悟之法，善發如是廣大誓願。能以如是決定之心安住其中，一切業障皆悉消滅，無量善根亦當增長。」
At that time, the World-Honored One praised the bodhisattvas: "Excellent, excellent! Good sons! Well have you spoken these awakening dharmas and well have you made these vast vows. By being able to abide firmly in them with such determined minds, all karmic obstacles will be eliminated and immeasurable good roots will increase."
佛復告彌勒菩薩摩訶薩言：「彌勒！若有菩薩為欲清淨諸業障者，當發如是廣大誓願。」
The Buddha further told Bodhisattva Maitreya Mahasattva: "Maitreya! If bodhisattvas wish to purify their karmic obstacles, they should make such vast vows."
爾時彌勒菩薩白佛言：「世尊！頗有善男子善女人等護持此願，當得圓滿不退轉耶？」
Then Maitreya Bodhisattva said to the Buddha: "World-Honored One! Are there good men and women who, by upholding these vows, will achieve fulfillment and non-regression?"
佛告彌勒菩薩言：「有善男子善女人等行菩薩道護持此願，寧捨身命終不缺減令其退轉。」
The Buddha told Maitreya Bodhisattva: "There are good men and women practicing the bodhisattva path who will uphold these vows, willing to give up their lives rather than let them be diminished or regress."
爾時彌勒菩薩復白佛言：「世尊！若有菩薩於後末世五百歲中法欲滅時，成就幾法，安隱無惱而得解脫？」
Then Maitreya Bodhisattva again asked the Buddha: "World-Honored One! In the final five hundred years when the Dharma is about to perish, how many dharmas should a bodhisattva accomplish to attain liberation peacefully without affliction?"
佛告彌勒菩薩言：「彌勒！若有菩薩於後末世五百歲中法欲滅時，當成就四法，安隱無惱而得解脫。何等為四？所謂於諸眾生不求其過，見諸菩薩有所違犯終不舉露，於諸親友及施主家不生執著，永斷一切麁獷之言。彌勒！是為菩薩於後末世五百歲中法欲滅時，成就四法安隱無惱而得解脫。」
The Buddha told Maitreya Bodhisattva: "Maitreya! In the final five hundred years when the Dharma is about to perish, bodhisattvas should accomplish four dharmas to attain liberation peacefully without affliction. What are these four? They are: not seeking out the faults of sentient beings, never exposing the transgressions of bodhisattvas when seeing them, not becoming attached to friends and benefactors, and permanently abandoning all harsh speech. Maitreya! These are the four dharmas that bodhisattvas should accomplish in the final five hundred years when the Dharma is about to perish, to attain liberation peacefully without affliction."
爾時世尊欲重宣此義而說偈言：
At that time, the World-Honored One, wishing to restate this meaning, spoke these verses:
不求他過失， 亦不舉人罪， 離麁語慳悋， 是人當解脫。
Do not seek others' faults, Nor expose people's wrongdoings. Abandon harsh speech and stinginess - Such a person will attain liberation.
「彌勒！復有菩薩於後末世五百歲中法欲滅時，當成就四法，安隱無惱而得解脫。何等為四？所謂不應親近懈怠之人，捨離一切憒閙之眾，獨處閑靜常勤精進，以善方便調伏其身。彌勒！是為菩薩於後末世五百歲中法欲滅時，成就四法安隱無惱而得解脫。」
"Maitreya! Furthermore, in the final five hundred years when the Dharma is about to perish, bodhisattvas should accomplish four dharmas to attain liberation peacefully without affliction. What are these four? They are: not associating with lazy people, abandoning all crowds and noise, dwelling alone in quietude while constantly practicing diligently, and skillfully subduing their bodies. Maitreya! These are the four dharmas that bodhisattvas should accomplish in the final five hundred years when the Dharma is about to perish, to attain liberation peacefully without affliction."
爾時世尊欲重宣此義而說偈言：
At that time, the World-Honored One, wishing to restate this meaning, spoke these verses:
當捨於懈怠， 遠離諸憒閙， 寂靜常知足， 是人當解脫。」
Abandon laziness, Distance yourself from crowds and noise, Remain peaceful and content - Such a person will attain liberation.
爾時世尊說此偈已，告彌勒菩薩言：「彌勒！是故菩薩於後末世五百歲時，欲自無惱而解脫者、除滅一切諸業障者，應當捨離憒閙之處，住阿蘭若寂靜林中。於不應修而修行者，及諸懶墮懈怠之屬，皆當遠離。但自觀身不求他過，樂於恬默，勤行般若波羅蜜多相應之行。若欲於彼諸眾生等，深生憐愍多所饒益，應以無希望心清淨說法。
After speaking these verses, the World-Honored One told Maitreya Bodhisattva: "Maitreya! Therefore, in the final five hundred years, bodhisattvas who wish to be free from affliction and liberate themselves, and who wish to eliminate all karmic obstacles, should abandon crowded places and dwell in quiet forests (aranya). They should stay away from those who practice what should not be practiced and from those who are lazy and indolent. They should observe themselves rather than seek others' faults, delight in tranquility, and diligently practice in accordance with the Prajnaparamita. If they wish to have deep compassion for beings and benefit them greatly, they should teach the Dharma with a pure mind free from expectations.”
「復次彌勒！若菩薩以無希望心行法施時，不著名聞利養果報，以饒益事而為上首，常為眾生廣宣正法，當得成就二十種利。云何名為二十種利？所謂正念成就，智慧具足，有堅持力，住清淨行，生覺悟心，得出世智，不為眾魔之所得便，少於貪欲，無有瞋恚，亦不愚癡，諸佛世尊之所憶念，非人守護，無量諸天加其威德，眷屬親友無能沮壞，有所言說人必信受，不為冤家伺求其便，得無所畏，多諸快樂，為諸智人之所稱歎，善能說法眾人敬仰。彌勒！是為菩薩當得成就二十種利，不著名聞利養果報，行饒益事而為上首，常為眾生以無希望心清淨說法。
"Furthermore, Maitreya! When bodhisattvas give the Dharma with a mind free from expectations, not attached to fame, gain, or rewards, putting benefiting others first and constantly proclaiming the true Dharma widely for beings, they will achieve twenty kinds of benefits. What are these twenty benefits? They are: accomplishing right mindfulness, perfecting wisdom, having steadfast power, abiding in pure conduct, generating an awakened mind, attaining transcendent wisdom, not being taken advantage of by demons, having few desires, being free from anger, and being free from delusion. They will be remembered by the Buddhas and World-Honored Ones, protected by non-human beings, empowered by countless devas, have followers and friends who cannot be corrupted, have their words trusted by others, not be vulnerable to enemies seeking opportunities, attain fearlessness, have much joy, be praised by the wise, and be skilled at teaching Dharma with others' respect. Maitreya! These are the twenty benefits that bodhisattvas will accomplish when they are not attached to fame, gain, or rewards, put benefiting others first, and constantly teach the Dharma to beings with a pure mind free from expectations.”
「復次彌勒！若菩薩以無希望心行法施時，不著名聞利養果報，以饒益事而為上首，常為眾生廣宣正法，又能成就二十種利。云何名為二十種利？所謂未生辯才而能得生；已生辯才終不忘失；常勤修習得陀羅尼；以少功用善能利益無量眾生；以少功用令諸眾生起增上心恭敬尊重；得身、口、意清淨律儀；超過一切惡道怖畏；於命終時心得歡喜；顯揚正法；摧伏異論；一切豪貴威德尊嚴猶自不能有所窺望，何況下劣少福眾生；諸根成就無能映蔽；具足攝受殊勝意樂；得奢摩他、毘婆舍那；難行之行皆得圓滿；發起精進普護正法；速疾能超不退轉地；一切行中隨順而住。彌勒！是為菩薩當得成就二十種利，不著名聞利養果報，行饒益事而為上首，常為眾生以無希望心清淨說法。」
"Furthermore, Maitreya! When bodhisattvas give the Dharma with a mind free from expectations, not attached to fame, gain, or rewards, putting benefiting others first and constantly proclaiming the true Dharma widely for beings, they will achieve another twenty kinds of benefits. What are these twenty benefits? They are:
Eloquence that has not yet arisen will arise; eloquence that has already arisen will not be forgotten; through constant diligent practice they will attain dhāraṇī; with little effort they can benefit countless beings; with little effort they can cause beings to develop superior minds of respect and reverence; they attain pure discipline of body, speech and mind; they transcend all fear of evil destinies; at the time of death their minds will be joyful; they will propagate the true Dharma; they will defeat contrary views.
Even the most noble, dignified and powerful cannot look down on them, much less those of lesser fortune; their faculties will be perfected and nothing can obscure them; they will fully possess superior aspirations; they will attain śamatha and vipaśyanā; they will perfect all difficult practices; they will arouse diligence to universally protect the true Dharma; they will quickly transcend the stage of non-regression; and they will abide in accordance with all practices.
Maitreya! These are the twenty benefits that bodhisattvas will achieve when they are not attached to fame, gain or rewards, put benefiting others first, and constantly teach the Dharma to beings with a pure mind free from expectations."
佛告彌勒：「汝觀未來後五百歲，有諸菩薩甚為無智，行法施時若有利養生歡喜心，若無利養不生歡喜。彼諸菩薩為人說法，作如是心：『云何當令親友檀越歸屬於我？』復更念言：『云何當令在家出家諸菩薩等，而於我所生淨信心，恭敬供養衣服飲食臥具湯藥？』如是菩薩以財利故為人說法，若無利養心生疲厭。彌勒！譬如有人志樂清淨，或為死蛇死狗死人等屍、膿血爛壞繫著其頸。是人憂惱深生厭患，以違逆故迷悶不安。彌勒！當知於後末世五百歲中，說法之人亦復如是，於諸一切無利養處，不順其心無有滋味，便生厭倦棄捨而去。彼諸法師作如是念：『我於此中說法無益。何以故？是諸人等於我所須衣服飲食臥具醫藥不生憂念。何緣於此徒自疲勞。』彌勒！是諸法師自求供養給侍尊重，攝受同住及於近住，不為於法及利益事而攝受之。是諸法師自求飲食衣服臥具，詐現異相入於王城國邑聚落，而實不為利益成熟於諸眾生。彌勒！我不說言有希求者為法施清淨。何以故？若心有希求則法無平等。我不說言貪污心者能成熟眾生。何以故？自未成熟能成熟他，無有是處。彌勒！我不說言尊重供養安樂其身，貪著攝受不淨物者為利益事。何以故？為求自身安隱豐樂攝受眾會，不能令其安住正信。彌勒！我不說言矯詐之人住阿蘭若，薄福德者而為少欲，貪勝味者名易滿足，多求美膳以為乞食。彌勒！我不說言乞求種種上妙衣服，謂如是等持糞掃衣。彌勒！我不說言在家出家無識知者為離憒閙。彌勒！我不說言諂曲之人值佛興世，求他短者為如理修行，多損害者名戒蘊清淨，增上慢者為多聞第一。彌勒！我不說言好朋黨者名住律儀，心貢高者名尊敬法師，綺語輕弄為善說法，與俗交雜能於僧眾離諸過失。彌勒，我不說言簡勝福田為施不望報，求恩報者為善攝諸事，求恭敬利養為志樂清淨，多妄計者以為出家。彌勒！我不說言分別彼我名樂持戒，不尊敬者名為聽法，樂著世典呪詛言論以為受法。彌勒！我不說言於諸空性無勝解者能出離生死，多執著者為離諸行。彌勒！我不說言於菩提分住有所得名為證智。彌勒！我不說言無勢力者忍辱成就，無嬈觸者被忍辱甲，少煩惱者名律儀清淨，邪方便者為如說修行。彌勒！我不說言愛言說者為一心住，好營世務於法無損，志樂清淨墮諸惡趣，修習智慧為憒閙行。彌勒！我不說言方便相應名為諂曲，不求利養而為妄語，無執著者誹謗正法，護正法者而惜身命，所行下劣為無勝慢。如是彌勒！於後末世五百歲中，當有菩薩鈍根小智諂曲虛誑，住於賊行。汝應護之。」
The Buddha told Maitreya: "Observe that in the final five hundred years, there will be bodhisattvas who are very unwise - when giving Dharma teachings, they are happy when they receive offerings but unhappy when they don't. These bodhisattvas teach Dharma with thoughts like: 'How can I make patrons and friends become devoted to me?' And further think: 'How can I make both lay and monastic bodhisattvas develop pure faith in me and make offerings of robes, food, bedding and medicine?' Such bodhisattvas teach Dharma for material gain, and become weary when they receive no offerings."
"Maitreya! It is like someone who loves purity having corpses of dead snakes, dogs and humans, with their pus and rotting blood, tied around their neck. That person would be deeply distressed and disturbed, suffering from the violation. Maitreya! Know that in the final five hundred years, Dharma teachers will be like this - in places where they receive no offerings, they find no satisfaction and become weary, abandoning those places. These Dharma teachers think: 'Teaching Dharma here brings no benefit. Why? These people show no concern for providing me with robes, food, bedding and medicine. Why should I exhaust myself here?' Maitreya! These Dharma teachers seek offerings and respect for themselves, gathering disciples to live with them not for the Dharma or for benefiting others. These Dharma teachers seek food, clothing and bedding, deceptively displaying special appearances when entering cities and villages, but not truly working to benefit and mature sentient beings."
"Maitreya! I do not say that those who have desires give pure Dharma teachings. Why? When the mind has desires, the Dharma is not equal. I do not say that those with defiled minds can mature others. Why? One who is not yet mature cannot mature others - this is impossible. Maitreya! I do not say that those who seek respect and comfort, who are attached to impure things, are doing beneficial work. Why? Seeking personal comfort and gathering assemblies for oneself cannot help others establish right faith."
"Maitreya! I do not say that deceitful people dwelling in solitude, those with little merit claiming few desires, those craving fine flavors claiming to be easily satisfied, those seeking delicious food claiming to be begging for alms... I do not say that asking for fine robes is the same as wearing cast-off rags... I do not say that ignorant laypeople and monastics are free from crowds... I do not say that deceitful people meet the Buddha's arising, that those seeking others' faults practice properly, that those who harm many have pure precepts, or that the arrogant are most learned..."
"Like this, Maitreya! In the final five hundred years, there will be bodhisattvas of dull faculties and little wisdom, who are deceitful and false, dwelling in thievish ways. You should protect against this."
爾時彌勒菩薩白佛言：「世尊！最後末世五百歲中，唯此六十諸菩薩等業障所纏，為復更有餘菩薩耶？」
Then Maitreya Bodhisattva said to the Buddha: "World-Honored One! In the final five hundred years, are these sixty bodhisattvas the only ones bound by karmic obstacles, or are there other bodhisattvas as well?”
佛告彌勒菩薩言：「彌勒！於後末世五百歲中，有諸菩薩多為業障之所纏覆。是諸業障，或有消滅、或復增長。彌勒！於此五百諸菩薩中，有二十菩薩業障微少，後五百歲還來生此城邑聚落廛閈山野，種姓尊豪有大威德，聰明智慧善巧方便，心意調柔常懷慈愍，多所饒益，顏貌端嚴辯才清妙，數術工巧皆能善知。自隱其德安住頭陀功德之行，在在所生捨家為道。已於無量阿僧祇俱胝劫中，積集阿耨多羅三藐三菩提，護持正法不惜身命，住阿蘭若空閑林中，常勤精進不求利養，善入一切眾生心行，呪術言論悉能了知，於諸義理少聞多解，辯才智慧皆悉具足。彼諸菩薩於是法中，精勤修習得陀羅尼無礙辯才，於四眾中宣說正法，以佛威德加被力故，於佛所說修多羅、祇夜、受記、伽陀、優陀那、尼陀那、阿波陀那、伊帝越多伽、闍多伽、毘佛略、阿浮陀達摩、優波提舍皆得辯才無礙自在。彌勒！彼諸二十善巧菩薩，從於和上阿闍梨所得聞無量百千契經，皆能受持。當說是言：『我此法門，從某和上阿闍梨所親自聽受，無有疑惑。』彌勒！於彼時中當有在家出家諸菩薩等，無有智慧善巧方便，於此受持正法菩薩所說之法，却生譏笑輕毀謗言：『如是之法，皆由汝等善巧言詞隨意製造，實非如來之所宣說。我等於中不能信樂發希有心。』彌勒！當爾之時，無量眾生於是法師皆生誹謗，捨之而去互相謂言：『是諸比丘無有軌範，多諸邪說，不依契經、不依戒律，猶如倡伎戲弄之法。汝等於中莫生信樂發希有心，非正法也。』彌勒！彼諸愚人為魔所持，於是法中不能解了，謂非如來之所演說。於是持法諸比丘所生於誹謗，作壞法業。以是因緣，當墮惡道。是故彌勒！若諸智慧善巧菩薩欲護正法當隱其德，於多分別諸眾生所應須護念，莫令於汝生不善心。」
The Buddha told Maitreya Bodhisattva: "Maitreya! In the final five hundred years, there will be many bodhisattvas bound by karmic obstacles. These karmic obstacles will either diminish or increase. Among these five hundred bodhisattvas, twenty will have minor karmic obstacles and will be reborn in cities, villages, marketplaces, and wilderness areas. They will be of noble birth with great dignity, intelligent and wise with skillful means, gentle-minded and compassionate, benefiting many beings, handsome in appearance with pure eloquence, and knowledgeable in all arts and skills. They will conceal their virtues while maintaining ascetic practices, and wherever they are born, they will leave home for the path."
"Having accumulated supreme perfect enlightenment over countless asaṃkhya kalpas, they will protect the true Dharma without sparing their lives, dwelling in quiet forest retreats, constantly practicing diligently without seeking gain. They will skillfully understand the minds and actions of all beings, master mantras and discourse, understand much from little learning, and be complete in eloquence and wisdom. These bodhisattvas will practice diligently and attain dhāraṇīs and unobstructed eloquence, teaching the true Dharma to the four assemblies. Through the Buddha's spiritual power, they will gain unhindered mastery in explaining all the Buddha's teachings - sutras, verses, predictions, gāthās, udānas, nidānas, avadānas, itivṛttakas, jātakas, vaipulyas, adbhutadharmas, and upadeśas."
"Maitreya! These twenty skilled bodhisattvas will receive and retain countless thousands of sutras from their preceptors and teachers. They will say: 'I personally received this teaching from such-and-such preceptor or teacher, without any doubt.' However, at that time there will be both lay and monastic bodhisattvas lacking wisdom and skillful means who will ridicule and slander these Dharma-upholding bodhisattvas' teachings, saying: 'These teachings are just your own clever words made up as you please, they were not actually spoken by the Tathagata. We cannot believe or find them remarkable.'"
"Maitreya! At that time, countless beings will slander these Dharma teachers and abandon them, saying to each other: 'These bhikṣus have no discipline and speak many false teachings. They don't follow the sutras or vinaya, their teachings are like the performances of actors. Don't believe in them or find them remarkable - this is not the true Dharma.' These foolish people will be possessed by Māra, unable to understand these teachings, claiming they were not taught by the Tathagata. By slandering these Dharma-upholding bhikṣus, they create the karma of destroying the Dharma and will fall into evil realms. Therefore, Maitreya! Wise and skilled bodhisattvas who wish to protect the true Dharma should conceal their virtues and be mindful of beings who make many discriminations, not letting them generate unwholesome minds toward you."
爾時彌勒菩薩而白佛言：「希有世尊！於後末世五百歲中，有諸菩薩甚為無智，於大眾中誹謗正法及持法者，復於其中當於辯才及陀羅尼，而於是法不能信受。
Then Maitreya Bodhisattva said to the Buddha: "How extraordinary, World-Honored One! In the final five hundred years, there will be bodhisattvas who are very unwise, who slander the true Dharma and its upholders in public assemblies, and who cannot believe in eloquence and dhāraṇīs even when they encounter them.
「世尊！譬如有人渴乏須水，往詣泉池而欲飲之。是人先來，投諸糞穢於此水中。後不覺知欲飲其水，便取嗅之。既聞臭已，不飲其水。彼之自污更說其過，乃至歎言：『奇哉！此水甚大臭穢。』是人過失都不覺知，而於是水反生怨咎。世尊！如泉池者，當知即是持法比丘。由佛神力，於此法眼善能解說。又復如彼愚癡之人，若於泉池自投糞穢，後不覺知欲飲水者。世尊！最後末世五百歲中，有諸無智諸菩薩等亦復如是，於彼正法及持法者生誹謗已，復於是人聽受法味。彼人自失都不覺知，以疑惑過污染意根，彼持法者當被戲弄、或受譏笑。乃至歎言：『奇哉！此法為諸過失之所染污。』彼無智人於此正法及是法師不能聽受，伺求其短謗言污辱，生厭離心捨之而去。」
"World-Honored One! It is like someone who is thirsty and needs water, going to a spring to drink. This person first throws filth into the water. Later, forgetting this, they want to drink the water and smell it. Finding it foul, they don't drink it. Having polluted it themselves, they further criticize it, exclaiming: 'How strange! This water is extremely foul!' This person is unaware of their own fault and instead blames the water. World-Honored One! The spring is like the Dharma-upholding bhikṣus who, through the Buddha's spiritual power, can expertly explain the Dharma eye. And the foolish person is like one who throws filth in the spring and later forgets when wanting to drink."
"World-Honored One! In the final five hundred years, unwise bodhisattvas will be just like this - after slandering the true Dharma and its upholders, they still try to receive the taste of Dharma from them. These people are unaware of their own failing, and with minds polluted by doubt, they mock and ridicule the Dharma upholders. They even exclaim: 'How strange! This Dharma is contaminated by faults!' These unwise people cannot properly receive the true Dharma and its teachers, but instead look for faults to slander and insult them, developing aversion and abandoning them."
爾時世尊讚彌勒菩薩言：「善哉善哉！彌勒！善能演說如是譬喻，無能伺求說其短者。彌勒！以是因緣，汝應當知有四辯才，一切諸佛之所宣說。有四辯才，一切諸佛之所遮止。云何名為有四辯才一切諸佛之所宣說？所謂利益相應、非不利益相應，與法相應、非不與法相應，煩惱滅盡相應、非與煩惱增長相應，涅槃功德相應、非與生死過漏相應。彌勒！是為一切諸佛之所宣說四種辯才。
Then the World-Honored One praised Maitreya Bodhisattva, saying: "Excellent, excellent! Maitreya! Well have you explained such a metaphor that none can find fault with. Maitreya! For this reason, you should know that there are four types of eloquence that all Buddhas proclaim, and four types of eloquence that all Buddhas prohibit. What are the four types of eloquence that all Buddhas proclaim? They are: associated with benefit, not unassociated with benefit; associated with Dharma, not unassociated with Dharma; associated with the extinction of afflictions, not associated with the increase of afflictions; associated with the merits of nirvana, not associated with the faults and outflows of samsara. Maitreya! These are the four types of eloquence proclaimed by all Buddhas."
「彌勒！若比丘、比丘尼、優婆塞、優婆夷欲說法者，應當安住如是辯才。若善男子善女人等有信順心，當於是人而生佛想、作教師想，亦於是人聽受其法。何以故？是人所說，當知皆是一切如來之所宣說一切諸佛誠實之語。彌勒！若有誹謗此四辯才，言非佛說，不生尊重恭敬之心。是人以怨憎故，於彼一切諸佛如來所說辯才皆生誹謗，誹謗法已作壞法業，作壞法已當墮惡道。是故彌勒！若有淨信諸善男子，為欲解脫誹謗正法業因緣者，不以憎嫉人故而憎嫉於法，不以人過失故而於法生過，不以於人怨故而於法亦怨。
"Maitreya! When bhikṣus, bhikṣuṇīs, upasakas, or upasikas wish to teach the Dharma, they should abide in such eloquence. If good men and women have faithful minds, they should view such people as Buddhas and teachers, and receive teachings from them. Why? Know that what these people speak is all proclaimed by the Tathagatas, the true words of all Buddhas. Maitreya! If anyone slanders these four types of eloquence, saying they are not spoken by the Buddha, and does not generate respect and reverence, such people, out of hatred, slander the eloquence proclaimed by all Buddhas and Tathagatas. Having slandered the Dharma, they create the karma of destroying the Dharma, and having created such karma, they will fall into evil realms. Therefore, Maitreya! If good men of pure faith wish to be freed from the karmic causes and conditions of slandering the true Dharma, they should not hate the Dharma because they hate people, should not find fault with the Dharma because of people's faults, and should not resent the Dharma because they resent people."
「彌勒！云何名為四種辯才一切諸佛之所遮止？所謂非利益相應、不與利益相應，非法相應、不與法相應，煩惱相應、不與煩惱滅盡相應，生死相應、不與涅槃功德相應。彌勒！是為一切諸佛之所遮止四種辯才。」
"Maitreya! What are the four types of eloquence that all Buddhas prohibit? They are: associated with non-benefit and not associated with benefit, associated with non-Dharma and not associated with Dharma, associated with afflictions and not associated with the extinction of afflictions, associated with samsara and not associated with the merits of nirvana. Maitreya! These are the four types of eloquence prohibited by all Buddhas.”
爾時彌勒菩薩白佛言：「世尊！如佛所說，若有辯才增長生死，非諸如來之所宣說。云何世尊說諸煩惱能為菩薩利益之事，又復稱讚攝取生死而能圓滿菩提分法？如是等辯，豈非如來之所說耶？」
Then Maitreya Bodhisattva said to the Buddha: "World-Honored One! As the Buddha has said, eloquence that increases samsara is not proclaimed by the Tathagatas. Why then does the World-Honored One speak of afflictions being beneficial for bodhisattvas, and further praise taking on samsaric existence as perfecting the factors of enlightenment? Is this kind of eloquence not spoken by the Tathagata?"
佛告彌勒菩薩摩訶薩言：「彌勒！我今問汝，隨汝意答。若有說言，菩薩為欲圓滿成就菩提分故攝取生死。又復說言，以諸煩惱為利益事。如是說者，為與利益相應？非利益相應？為與法相應？非法相應？」
The Buddha told Bodhisattva Maitreya Mahasattva: "Maitreya! I will ask you a question - answer as you see fit. If someone says that bodhisattvas take on samsaric existence in order to perfect the factors of enlightenment, and further says that afflictions serve as beneficial things - is such speech associated with benefit or not? Is it associated with Dharma or not?"
彌勒菩薩白佛言：「世尊！若正說者，則與義利相應、與法相應，能令菩薩菩提分法得圓滿故。」
Maitreya Bodhisattva said to the Buddha: "World-Honored One! If spoken correctly, it is associated with benefit and Dharma, because it enables bodhisattvas to perfect the factors of enlightenment."
佛言：「彌勒！若說菩薩為欲圓滿菩提分故攝取生死，說諸煩惱能為菩薩利益之事。如是辯才諸佛如來之所宣說。何以故？彌勒！此諸菩薩得法自在，所起煩惱無有過失。是為菩薩善巧方便，非諸聲聞緣覺境界。彌勒！若有煩惱，不能為他作利益事，亦不能滿菩提分法而發起者，不與義利相應、不與法相應，但為下劣善根因者。菩薩於中寧捨身命，亦不隨彼煩惱而行。何以故？彌勒！有異菩薩得智力故，於諸煩惱現有攀緣。有異菩薩無智力故，於諸煩惱增上執著。」
The Buddha said: "Maitreya! When it is said that bodhisattvas take on samsaric existence to perfect the factors of enlightenment, and that afflictions can be beneficial for bodhisattvas - such eloquence is proclaimed by the Buddhas and Tathagatas. Why? Maitreya! These bodhisattvas have mastery over dharmas, and the afflictions they give rise to are without fault. This is the bodhisattvas' skillful means, not the domain of śrāvakas and pratyekabuddhas. Maitreya! If there are afflictions that cannot benefit others and cannot help fulfill the factors of enlightenment, these are not associated with benefit or Dharma, but are merely causes of inferior roots of goodness. Bodhisattvas would rather give up their lives than follow such afflictions. Why? Maitreya! Some bodhisattvas, having gained the power of wisdom, maintain connections with afflictions. Other bodhisattvas, lacking the power of wisdom, become increasingly attached to afflictions."
爾時彌勒菩薩白佛言：「世尊！如我解佛所說義，若諸菩薩於後末世五百歲中，樂欲離諸業障纏縛，自無損害而得解脫。是人當於菩薩行中深生信解，於他過失不生分別，志求如來真實功德。」
Then Maitreya Bodhisattva said to the Buddha: "World-Honored One! As I understand the Buddha's meaning, if bodhisattvas in the final five hundred years wish to be freed from the bondage of karmic obstacles and attain liberation without harm to themselves, they should develop deep faith and understanding in the bodhisattva practices, not discriminate against others' faults, and aspire to the Tathagata's true virtues."
佛言：「如是如是。彌勒！是故當於諸菩薩等方便行中深生信解。何以故？慧行菩薩方便之行難信解故。彌勒！譬如須陀洹人示凡夫行。如是凡夫，與須陀洹位各差別。凡夫愚人以貪瞋癡之所纏故墮諸惡道，而須陀洹於貪瞋癡善能了達，終不墮落三惡道耳。彌勒！慧行菩薩亦復如是，於貪瞋癡習氣未斷，彼亦別餘初業菩薩。何以故？其心不為煩惱所覆，不同初業諸菩薩等。鈍行菩薩無有善巧，同諸凡夫不能出離。彌勒！慧行菩薩，一切重罪以智慧力悉能摧滅，亦不因彼墮於惡道。彌勒！譬如有人於大火聚投以薪木，數數添之。如是添已，其焰轉熾彌更增明無有盡滅。彌勒！慧行菩薩亦復如是，以智慧火燒煩惱薪，數數添於煩惱薪木。如是添已，智慧之火轉更增明無有盡滅。彌勒！如是如是，慧行菩薩智慧之力善巧方便難可了知。」
The Buddha said: "So it is, so it is. Maitreya! Therefore, one should develop deep faith and understanding in the skillful means of bodhisattvas. Why? Because the skillful practices of wisdom-practicing bodhisattvas are difficult to understand and believe. Maitreya! It is like how a stream-enterer may display the conduct of ordinary beings. But ordinary beings and those at the stream-enterer stage are different - foolish ordinary beings fall into evil paths due to being bound by greed, anger and delusion, while stream-enterers have thoroughly understood greed, anger and delusion and will never fall into the three evil paths."
"Maitreya! Wisdom-practicing bodhisattvas are also like this - though they haven't eliminated the habitual tendencies of greed, anger and delusion, they are different from beginning bodhisattvas. Why? Their minds are not covered by afflictions, unlike beginning bodhisattvas. Dull-practicing bodhisattvas have no skillful means and, like ordinary beings, cannot escape. Maitreya! Wisdom-practicing bodhisattvas can destroy all grave sins through the power of wisdom and will not fall into evil paths because of them."
"Maitreya! It is like someone throwing firewood into a great fire and continuing to add more. As they add more, the flames grow brighter and brighter without being extinguished. Maitreya! Wisdom-practicing bodhisattvas are also like this - they use the fire of wisdom to burn the firewood of afflictions, repeatedly adding the firewood of afflictions. As they do so, the fire of wisdom grows ever brighter without being extinguished. Maitreya! Thus it is, thus it is - the power of wisdom and skillful means of wisdom-practicing bodhisattvas is difficult to comprehend."
發勝志樂會第二十五之二
爾時彌勒菩薩摩訶薩白佛言：「世尊！初業菩薩既出家已，未得慧力而欲得者，當捨何法、當修何法，未生慧力能令出生，已生慧力能令增長？」
Then Bodhisattva Maitreya Mahasattva said to the Buddha: "World-Honored One! When beginning bodhisattvas have left home, if they have not yet gained the power of wisdom but wish to gain it, what dharmas should they abandon and what dharmas should they cultivate to give rise to wisdom that has not yet arisen and increase wisdom that has already arisen?"
佛告彌勒菩薩言：「彌勒！初業菩薩既出家已，欲令慧力而得增長，當於利養知其過失，應須捨離。若好憒閙世俗言話，耽著睡眠廣營眾務，樂諸戲論，如是過失皆應遠離。是故應捨利養修於少欲，捨諸憒閙樂於寂靜，捨諸世話觀於實義。初夜後夜遠離睡眠，觀察思惟隨行修習。捨於眾務及諸戲論，修出世道慈念眾生。彌勒！初業菩薩既出家已，未得慧力而欲得者，是法應捨、是法應修。何以故？彌勒！彼諸菩薩既出家已，未得慧力而欲得者，不捨利養、不修少欲，未生慧力當令出生，已生慧力能令增長，無有是處。不捨憒閙、不住寂靜，未生慧力當令出生，已生慧力能令增長，亦無是處。不捨世話、不觀實義，未生慧力當令出生，已生慧力能令增長，無有是處。初夜後夜耽著睡眠曾不覺悟，繫念思惟不捨眾務，好諸戲論，於出世道不能修行，於諸眾生不生慈念，未生慧力當令出生，已生慧力能令增長，亦無是處。彌勒！是故菩薩未得慧力而欲得者，應捨諸法當須捨離，應修諸法當須修習。何以故？菩薩智慧從因緣生，若無因緣終不能生，因緣和合爾乃得生。」
The Buddha told Maitreya Bodhisattva: "Maitreya! When beginning bodhisattvas have left home and wish to increase their power of wisdom, they should recognize the faults of seeking gains and abandon it. If they enjoy crowds, worldly talk, indulge in sleep, engage in many affairs, and delight in idle debates - all such faults should be abandoned. Therefore, they should abandon seeking gains and cultivate having few desires, abandon crowds and delight in tranquility, abandon worldly talk and contemplate true meaning. In early evening and late night they should avoid sleep, observe and contemplate while practicing. They should abandon various affairs and idle debates, cultivate the transcendent path and have compassionate thoughts for beings."
"Maitreya! For beginning bodhisattvas who have left home and not yet gained wisdom but wish to gain it, these are the dharmas to abandon and dharmas to cultivate. Why? Maitreya! For those bodhisattvas who have left home but not yet gained wisdom, if they do not abandon seeking gains and do not cultivate having few desires, it is impossible for wisdom that has not yet arisen to arise or for wisdom that has already arisen to increase. If they do not abandon crowds and do not dwell in tranquility, it is also impossible. If they do not abandon worldly talk and do not contemplate true meaning, it is impossible. If in early evening and late night they indulge in sleep without awakening, if they don't abandon various affairs but enjoy idle debates, if they cannot practice the transcendent path or generate compassion for beings, it is also impossible for wisdom to arise or increase."
"Therefore Maitreya! Bodhisattvas who have not yet gained wisdom but wish to gain it must abandon what should be abandoned and cultivate what should be cultivated. Why? A bodhisattva's wisdom arises from causes and conditions - without causes and conditions it cannot arise, only when causes and conditions come together can it arise."
爾時彌勒菩薩白佛言：「世尊！云何名為利養中過？若觀察時，能令菩薩樂於少欲不生熱惱。」
Then Maitreya Bodhisattva said to the Buddha: "World-Honored One! What are the faults in seeking gains? When observing these, how can bodhisattvas delight in having few desires without becoming distressed?"
佛言：「彌勒！初業菩薩當觀利養生貪欲故，當觀利養壞失正念生瞋恚故，當觀利養念其得失生愚癡故，當觀利養能生高下嫉妬心故，當觀利養於親友家慳悋耽著生誑惑故，當觀利養成就愛味生諂曲故，當觀利養捨四聖種無慚愧故，當觀利養一切諸佛所不許可、數習憍逸生高慢故，當觀利養於勝福田起於輕慢為魔黨故，當觀利養眾惡根本諸善壞故，當觀利養多所貪著猶霜雹故，當觀利養於親友家瞻候顏色生憂惱故，當觀利養愛物損壞憂心亂故，當觀利養於四念處多所忘失白法羸故，當觀利養於四正勤多有退失、能令一切他論勝故，當觀利養自言已得神通智慧違背生故，當觀利養先得後失怨憎生故，當觀利養互相瞋嫌說其過惡多覺觀故，當觀利養為於活命營諸世業計度思惟安樂減故，當觀利養乃至禪定解脫三昧三摩鉢底心如婬女能退失故，當觀利養捨離智斷墮於地獄、餓鬼、畜生、閻摩羅界諸惡道故，當觀利養與提婆達多、烏陀洛迦同於法住墮惡道故。彌勒！初業菩薩如是觀察利養過失，樂於少欲不生熱惱。何以故？彌勒！少欲菩薩於一切過皆悉不生，堪為諸佛清淨法器。而不繫屬在家出家，住於真實最勝意樂，不為卑下亦不驚怖，離諸惡道墮落畏故，無能映蔽捨耽味故，眾魔境界得解脫故，一切諸佛之所稱讚，諸天及人亦當愛羨。於諸禪定而不染著，住邊際故。其心質直無有諂曲，於五欲中亦不放逸，見其過故。如說修行能住聖種，同梵行者亦當愛樂。彌勒！若有菩薩智慧聰敏，於此功德能如是知，以勝意樂當捨利養，以勝意樂住於少欲，為斷貪愛而發起故。」
The Buddha said: "Maitreya! Beginning bodhisattvas should observe that seeking gains gives rise to desire; that seeking gains destroys right mindfulness and gives rise to anger; that thinking of gains and losses gives rise to delusion; that seeking gains creates feelings of superiority and inferiority and jealousy; that seeking gains leads to stinginess and attachment to friends and family, giving rise to deception; that seeking gains leads to attachment to pleasure and gives rise to flattery; that seeking gains abandons the four noble lineages without shame; that seeking gains is not approved by all Buddhas and through habitual indulgence leads to pride; that seeking gains leads to disrespect toward superior fields of merit, making one a follower of Mara; that seeking gains is the root of all evils and destroys all good; that seeking gains creates much attachment like frost and hail; that seeking gains leads to anxiety about friends' facial expressions; that seeking gains creates distress when loved objects are damaged; that seeking gains causes forgetfulness of the four foundations of mindfulness and weakens pure dharmas; that seeking gains causes regression in the four right efforts and allows others' arguments to prevail; that seeking gains leads to false claims of supernatural powers and wisdom; that seeking gains leads to loss after gain and creates enmity; that seeking gains leads to mutual anger and criticism with many discursive thoughts; that seeking gains leads to worldly calculations for livelihood that reduce peace; that seeking gains causes even meditation, liberation and samadhi to be lost like the mind of a prostitute; that seeking gains abandons wisdom and leads to rebirth in hell, as hungry ghosts, animals and Yama's realm; that seeking gains leads to falling into evil paths like Devadatta and Udraka."
"Maitreya! When beginning bodhisattvas observe these faults of seeking gains, they can delight in having few desires without distress. Why? Maitreya! Bodhisattvas of few desires do not give rise to any faults and are worthy to be pure vessels of the Buddhas. They are not bound by household or monastic life, they abide in the most excellent true intention, they are neither lowly nor fearful, they are free from fear of falling into evil paths, nothing can overshadow them as they abandon attachment to pleasure, they are liberated from the realm of Mara, they are praised by all Buddhas, and both gods and humans admire them. They are not attached to meditative states as they abide at the limit. Their minds are straightforward without flattery, they are not heedless regarding the five desires, seeing their faults. They can practice as taught and abide in the noble lineage, and their fellow practitioners will also love them. Maitreya! If wise and intelligent bodhisattvas can understand these merits in this way, with superior intention they should abandon seeking gains and abide in having few desires, for the sake of cutting off craving."
爾時彌勒菩薩白佛言：「世尊！云何名為憒閙中過？若觀察時，菩薩獨處閑靜不生熱惱。」
Then Maitreya Bodhisattva said to the Buddha: "World-Honored One! What are the faults of crowds and noise? When observing these, how can bodhisattvas dwell alone in tranquility without becoming distressed?"
佛言：「彌勒！初業菩薩應當觀察，憒閙過失有二十種。若觀察時，能令菩薩獨處閑靜不生熱惱。彌勒！云何名為樂於憒閙二十種過？一者不護身業，二者不護語業，三者不護意業，四者多饒貪欲，五者增長愚癡，六者耽著世話，七者離出世語，八者於非法中尊重修習，九者捨離正法，十者天魔波旬而得其便，十一者於不放逸未曾修習，十二者於放逸行常懷染著，十三者多諸覺觀，十四者損減多聞，十五者不得禪定，十六者無有智慧，十七者速疾而得非諸梵行，十八者不愛於佛，十九者不愛於法，二十者不愛於僧。彌勒！是為菩薩觀於憒閙二十種過。」
The Buddha said: "Maitreya! Beginning bodhisattvas should observe twenty kinds of faults in crowds and noise. When they observe these, they can dwell alone in tranquility without distress. Maitreya! What are the twenty faults of delighting in crowds?
- Not guarding physical actions
- Not guarding speech
- Not guarding thoughts
- Having abundant desires
- Increasing delusion
- Attachment to worldly talk
- Departing from transcendent speech
- Respecting and practicing what is not Dharma
- Abandoning true Dharma
- Giving opportunity to Mara
- Never practicing vigilance
- Constant attachment to heedless conduct
- Many discursive thoughts
- Diminishing learning
- Not attaining meditation
- Having no wisdom
- Quickly falling into non-religious conduct
- Not loving the Buddha
- Not loving the Dharma
- Not loving the Sangha
Maitreya! These are the twenty faults that bodhisattvas should observe regarding crowds and noise."
爾時世尊重說偈言：
At that time, the World-Honored One spoke these verses:
捨離諸貪瞋， 不住於憒閙， 若有專住彼， 是過不應作。
Abandon greed and anger, Do not dwell in crowds. If one persists in dwelling there, Such faults should not be made.
憍慢及覺觀， 皆由憒閙生， 壞行無戒人， 稱歎於憒閙。
Pride and discursive thoughts All arise from crowds. Those of broken conduct without precepts Praise crowds and noise.
愚人樂世論， 退失第一義， 放逸多覺觀， 是過不應作。
Foolish ones delight in worldly talk, Losing the supreme meaning. Heedless with many thoughts - Such faults should not be made.
比丘捨多聞， 言論不如理， 損減諸禪定， 常思惟世間。
Bhikṣus abandon learning, Their speech unreasonable, Their meditation diminishes, Always thinking of worldly things.
耽著思惟者， 何得於寂靜？ 其心常散逸， 永離於正觀。
Those attached to thoughts - How can they find peace? Their minds ever scattered, Forever apart from right contemplation.
速得非梵行， 諠雜無儀撿， 亦不曾愛佛， 及愛於聖眾， 棄捨離欲法， 耽著非法言。
Quickly falling from pure conduct, Chaotic without discipline, Never loving the Buddha Or the noble assembly, Abandoning the Dharma of non-attachment, Clinging to unwholesome speech.
我常捨千身， 支分及頭目， 為求無上道， 聞法無厭足；
I have given up thousands of bodies, Limbs and even eyes, Seeking the supreme path, Never tiring of hearing the Dharma.
是諸非法人， 少聞便厭捨。 我昔作國王， 為求四句偈，
These unrighteous people Hear little and quickly tire. When I was once a king, For the sake of four verses,
妻子及財寶， 悉皆能施與。 何有於智者， 而不勤聽法？
Wife, children and wealth - I gave them all away. How can there be wise ones Who do not diligently listen to Dharma?
我甞捨一切， 非法之戲論， 為於百千劫， 難得解脫故； 汝等應欣樂， 志求微妙法。
I have abandoned all Unwholesome idle talk, For liberation is difficult to attain Even in a hundred thousand kalpas; You should delight in and Aspire to the subtle Dharma.
若樂於解脫， 最勝功德者， 世間諸事業， 皆所不應問。
If you delight in liberation, In supreme virtuous merit, Worldly affairs Should not even be asked about.
衣食無勝利， 亦不證涅槃， 當稱嘆最勝， 善來諸比丘， 應敷座令坐， 互說諸法要。
Clothes and food bring no supreme benefit, Nor do they lead to nirvana. Praise what is highest - Welcome, O bhikṣus! Prepare seats and sit, Share the essential Dharma.
人身甚難得， 隨分行白法， 讀誦及禪定， 汝應如是問。
A human body is hard to obtain, Practice the pure Dharma according to your capacity, Recitation and meditation - These you should ask about.
如來入涅槃， 遺法當滅壞， 比丘多放逸， 樂眾棄閑靜， 為飲食利養， 晝夜談世話。
When the Tathagata enters nirvana, The teaching will decay. Many bhikṣus become heedless, Delighting in crowds and abandoning solitude, For food and gain They discuss worldly things day and night.
愚人於夢中， 驚怖而漂溺， 自知多毀犯， 當墮三惡道。
Foolish ones in dreams Are frightened and drift away, Knowing their many violations, They will fall into the three evil paths.
應生歡喜心， 獨處於閑寂， 若在阿蘭若， 志求無上道。
One should generate joy And dwell alone in solitude. In the aranya (forest), Aspire to the supreme path.
不應見人過， 自謂最尊勝， 憍恣放逸本， 莫輕下劣人， 彼於遺法中， 漸次而解脫。
Do not look for others' faults, Claiming oneself supreme. Pride and heedlessness are the root - Do not look down on lesser beings. In the declining Dharma They gradually attain liberation.
比丘雖破戒， 深信於三寶， 是則解脫因， 不應見其過。
Though a bhikṣu may break precepts, If they deeply trust the Three Jewels, This is a cause for liberation - Do not look for their faults.
摧伏貪瞋難， 勿驚於放逸， 餘習法應爾， 是故不須說。
Subduing greed and anger is difficult, Do not be alarmed at heedlessness, The remaining habits should be thus, Therefore no more need be said.
若清淨比丘， 伺他人過失， 是最非真實， 不名修正法。
If pure bhikṣus Seek others' faults, This is most untrue, Not called practicing true Dharma.
如理修行者， 當須自觀察， 求道諸比丘， 捨離惡言論， 常以歡喜心， 獨處於閑靜。」
Those who practice properly Should examine themselves. Bhikṣus seeking the path Should abandon evil speech, Always with joyful hearts Dwelling alone in solitude.
爾時彌勒菩薩復白佛言：「希有世尊！耽著憒閙乃有如是無量過惡，退失功德無有利益，增長煩惱墮諸惡趣遠離白法。何有菩薩求善法者，聞是過失而不樂於獨處閑靜？」
Then Maitreya Bodhisattva said to the Buddha: "How extraordinary, World-Honored One! Attachment to crowds has such countless evils - losing merit without benefit, increasing afflictions, falling into evil paths, and departing from pure dharmas. What bodhisattva seeking good dharmas, hearing these faults, would not delight in dwelling alone in tranquility?"
爾時彌勒菩薩白佛言：「世尊！云何名為世話中過？若觀察時，菩薩應住決定之義，由觀是義不生熱惱。」
Then Maitreya Bodhisattva said to the Buddha: "World-Honored One! What are the faults in worldly talk? When observing these, how should bodhisattvas abide in definitive meaning without becoming distressed?"
佛言：「彌勒！初業菩薩應當觀察世話過失有二十種。若觀察時，能令菩薩住決定義，由觀是義不生熱惱。彌勒！云何名為樂於世話二十種過？一者心生憍恣不敬多聞，二者於諸諍論多起執著，三者失於正念如理作意，四者為所不應身多躁動，五者速疾高下壞於法忍，六者心常剛強禪定智慧曾不熏修，七者非時而語言論所纏，八者不能堅固證於聖智，九者不為天龍之所恭敬，十者為辯才者常懷輕賤，十一者為身證者之所呵責，十二者不住正信常懷悔恨，十三者心多疑惑搖動不安，十四者猶如倡伎隨逐音聲，十五者染著諸欲隨境流轉，十六者不觀真實誹謗正法，十七者有所希求常不稱遂，十八者其心不調為人棄捨，十九者不知法界隨順惡友，二十者不了諸根繫屬煩惱。彌勒！是為菩薩樂於世話二十種過。」
The Buddha said: "Maitreya! Beginning bodhisattvas should observe twenty kinds of faults in worldly talk. When observing these, they can abide in definitive meaning without distress. What are these twenty faults?
- Being arrogant and disrespecting the learned
- Becoming attached to arguments
- Losing right mindfulness and proper attention
- Physical restlessness doing what should not be done
- Quickly rising and falling, destroying patience with dharma
- Having a rigid mind, never cultivating meditation and wisdom
- Speaking at wrong times, caught up in words
- Unable to firmly realize holy wisdom
- Not being respected by devas and nagas
- Being despised by the eloquent
- Being criticized by those with direct realization
- Not abiding in right faith, always feeling regret
- Having many doubts, unstable and unsettled
- Like an actor following after sounds
- Attached to desires, following after objects
- Not seeing reality, slandering true dharma
- Having aspirations that are never fulfilled
- Having an untamed mind, abandoned by others
- Not knowing the dharmadhatu, following evil friends
- Not understanding the senses, bound by afflictions
Maitreya! These are the twenty faults of delighting in worldly talk."
爾時世尊重說偈言：
Then the World-Honored One spoke these verses:
憍傲於多聞， 執著諸諍論， 失念不正知， 是名世話過。
Being arrogant about learning, Attached to arguments, Losing mindfulness and right knowledge - These are faults of worldly talk.
遠離正思惟， 身心不寂靜， 退失於法忍， 是名世話過。
Far from right thinking, Body and mind not peaceful, Losing patience with dharma - These are faults of worldly talk.
其心不調順， 遠離奢摩他， 及毘鉢舍那， 是名世話過。
Mind untamed, Far from śamatha And vipaśyanā - These are faults of worldly talk.
不尊敬師長， 愛樂於世論， 智慧不堅固， 是名世話過。
Not respecting teachers, Delighting in worldly discourse, Wisdom not firm - These are faults of worldly talk.
諸天不恭敬， 龍神亦復然， 退失於辯才， 是名世話過。
Not respected by devas, Nor by nagas and spirits, Losing eloquence - These are faults of worldly talk.
聖者常呵責， 如是耽著人， 唐捐於壽命， 是名世話過。
Sages constantly criticize Such attached people Who waste their lives - These are faults of worldly talk.
諸行皆缺減， 遠離大菩提， 命終生憂苦， 是名世話過。
All practices diminish, Far from great bodhi, At death bringing sorrow - These are faults of worldly talk.
疑惑心動搖， 猶如風吹草， 智慧不堅固， 是名世話過。
Mind of doubt wavering Like grass blown by wind, Wisdom not firm - These are faults of worldly talk.
譬如倡妓人， 讚說他勇健， 彼人亦復然， 是名世話過。
Like an actor Praising others' prowess, Such people are the same - These are faults of worldly talk.
隨逐世語言， 染著諸欲境， 常行於邪道， 是名世話過。
Following worldly speech, Attached to realms of desire, Always walking wrong paths - These are faults of worldly talk.
希求心不遂， 諂曲多諍論， 遠離於聖行， 是名世話過。
Aspirations unfulfilled, Deceitful with many arguments, Far from noble conduct - These are faults of worldly talk.
愚人得少利， 其心常搖動， 如猿猴躁擾， 是名世話過。
Fools gaining small profit Their minds always shaking Like restless monkeys - These are faults of worldly talk.
智慧多退失， 無有覺悟心， 愚者所攝持， 是名世話過。
Wisdom much diminished, No mind of awakening, Held by the foolish - These are faults of worldly talk.
迷惑於眼耳， 乃至意亦然， 常與煩惱俱， 是名世話過。
Confused about eyes and ears, And mind just the same, Always with afflictions - These are faults of worldly talk.
愚人樂世話， 盡壽常空過， 不如思一義， 獲利無有邊。
Fools delight in worldly talk, Whole life passing empty, Not like contemplating one truth, Gaining boundless benefit.
譬如甘蔗味， 雖不離皮節， 亦不從皮節， 而得於勝味。
Like sugarcane's taste, Though not apart from skin and joints, Yet not from skin and joints Does one get the supreme taste.
皮節如世話， 義理猶勝味， 是故捨虛言， 思惟於實義。
Skin and joints are like worldly talk, Truth is like the supreme taste, Therefore abandon empty words, Contemplate true meaning.
智慧諸菩薩， 能知世話過， 常愛樂思惟， 第一義功德。
Wise bodhisattvas Know the faults of worldly talk, Always delight in contemplating Supreme truth's merit.
法味及義味， 解脫第一味， 誰有智慧者， 心生不欣樂？
The taste of Dharma and meaning, Liberation's supreme taste - What wise person Would not rejoice in mind?
是故應棄捨， 無利諸言話， 常樂勤思惟， 殊勝第一義。
Therefore abandon Useless speech, Always delight in contemplating The supreme truth.
如是第一法， 諸佛所讚歎， 是故明智人， 當樂勤修習。」
Such supreme Dharma All Buddhas praise, Therefore the clear-minded Should delight in diligent practice.
爾時彌勒菩薩復白佛言：「希有世尊！乃能善說世話過失，思惟勝義利益功德。世尊！何有菩薩求於如來真實智慧，而復樂於虛誑世話？」
Then Maitreya Bodhisattva said to the Buddha: "How extraordinary, World-Honored One! Well have you explained the faults of worldly talk and the merits of contemplating supreme meaning. World-Honored One! What bodhisattva seeking the Tathagata's true wisdom would still delight in deceptive worldly talk?"
爾時彌勒菩薩而白佛言：「世尊！云何名為睡眠中過？若觀察時，菩薩應當發起精進不生熱惱。」
Then Maitreya Bodhisattva said to the Buddha: "World-Honored One! What are the faults of sleep? When observing these, how should bodhisattvas arouse diligence without becoming distressed?"
佛言：「彌勒！初業菩薩應當觀察睡眠過失有二十種。若觀察時，能令菩薩發起精進意樂無倦。彌勒！云何名為樂於睡眠二十種過？一者懈怠嬾惰，二者身體沈重，三者顏色憔悴，四者增諸疾病，五者火界羸弱，六者食不消化，七者體生瘡疱，八者不勤修習，九者增長愚癡，十者智慧羸劣，十一者皮膚闇濁，十二者非人不敬，十三者為行愚鈍，十四者煩惱纏縛，十五者隨眠覆心，十六者不樂善法，十七者白法減損，十八者行下劣行，十九者憎嫌精進，二十者為人輕賤。彌勒！是為菩薩樂於睡眠二十種過。」
The Buddha said: "Maitreya! Beginning bodhisattvas should observe twenty kinds of faults in sleep. When observing these, they can arouse diligent aspiration without weariness. What are these twenty faults of delighting in sleep?
- Laziness and indolence
- Heavy and sluggish body
- Pallid complexion
- Increased illness
- Weakened digestive fire
- Poor digestion
- Body develops sores
- Lack of diligent practice
- Increasing ignorance
- Weakened wisdom
- Dark and dull skin
- Not respected by non-humans
- Dull conduct
- Bound by afflictions
- Mind covered by latent tendencies
- No delight in good dharmas
- Diminished pure dharmas
- Engaging in inferior conduct
- Aversion to diligence
- Despised by others
Maitreya! These are the twenty faults for bodhisattvas who delight in sleep."
爾時世尊重說偈言：
At that time the World-Honored One spoke these verses:
身重無儀撿， 懈怠少堪任， 顏色無光澤， 是樂睡眠過。
Heavy body without composure, Lazy with little capability, Complexion without luster - These are faults of delighting in sleep.
彼人常病惱， 風黃多積集， 四大互違反， 是樂睡眠過。
Always afflicted by illness, Wind and bile accumulating, The four elements in discord - These are faults of delighting in sleep.
飲食不消化， 身體無光潤， 聲嘶不清徹， 是樂睡眠過。
Food not digesting, Body without radiance, Voice hoarse and unclear - These are faults of delighting in sleep.
其身生瘡疱， 晝夜常昏睡， 諸虫生機關， 是樂睡眠過。
Body develops sores, Drowsy day and night, Parasites finding opportunity - These are faults of delighting in sleep.
退失於精進， 乏少諸財寶， 多夢無覺悟， 是樂睡眠過。
Losing diligence, Lacking in wealth, Many dreams without awakening - These are faults of delighting in sleep.
癡網常增長， 樂著於諸見， 熾盛難療治， 是樂睡眠過。
The net of delusion grows, Attached to various views, Burning bright and hard to cure - These are faults of delighting in sleep.
損減諸智慧， 增長於愚癡， 志意常下劣， 是樂睡眠過。
Wisdom diminishes, Ignorance increases, Aspirations always inferior - These are faults of delighting in sleep.
彼住阿蘭若， 常懷懈怠心， 非人得其便， 是樂睡眠過。
Dwelling in the forest (aranya), Always harboring laziness, Non-humans take advantage - These are faults of delighting in sleep.
蒙憒失正念， 諷誦不通利， 說法多廢忘， 是樂睡眠過。
Confused and losing right mindfulness, Recitation not flowing smoothly, Teaching Dharma often forgotten - These are faults of delighting in sleep.
由癡起迷惑， 住於煩惱中， 其心不安樂， 是樂睡眠過。
Delusion giving rise to confusion, Dwelling among afflictions, Mind without peace - These are faults of delighting in sleep.
功德皆損減， 常生憂悔心， 增長諸煩惱， 是樂睡眠過。
All merits diminish, Always giving rise to regret, Increasing afflictions - These are faults of delighting in sleep.
遠離諸善友， 亦不求正法， 常行非法中， 是樂睡眠過。
Far from good friends, Not seeking true Dharma, Always practicing what is not Dharma - These are faults of delighting in sleep.
不欣求法樂， 損減諸功德， 遠離於白法， 是樂睡眠過。
Not delighting in Dharma's joy, Diminishing all merits, Far from pure dharmas - These are faults of delighting in sleep.
彼人心怯弱， 恒少於歡喜， 支分多羸瘦， 是樂睡眠過。
Mind weak and timid, Always lacking in joy, Limbs thin and frail - These are faults of delighting in sleep.
自知身懈怠， 嫉妬精進者， 樂說其過惡， 是樂睡眠過。
Knowing one's own laziness, Envious of the diligent, Delighting in speaking of their faults - These are faults of delighting in sleep.
智者了其過， 常離於睡眠， 愚人增見網， 無利損功德。
The wise understand these faults, Always avoiding sleep, While fools increase their web of views, Losing merit without benefit.
智者常精進， 勤修清淨道， 離苦得安樂， 諸佛所稱歎。
The wise are always diligent, Practicing the pure path, Free from suffering, finding peace - This the Buddhas praise.
世間諸伎藝， 及出世工巧， 皆由精進力， 智者應修習。
All worldly arts And transcendent skills Come through the power of diligence - The wise should practice thus.
若人趣菩提， 了知睡眠過， 安住精進力， 覺悟生慚愧。
Those who aspire to bodhi, Understanding sleep's faults, Abide in the power of diligence, Awakening to shame and remorse.
是故諸智者， 常生精進心， 捨離於睡眠， 守護菩提種。」
Therefore all the wise Always generate diligent minds, Abandoning sleep To protect the seed of enlightenment.
爾時彌勒菩薩而白佛言：「希有世尊！樂著睡眠乃有如是無量過失。若有聞者，不生憂悔厭離之心、發起精進，當知是人甚大愚癡。若有菩薩為欲志求阿耨多羅三藐三菩提者，聞說如是真實句義功德利益，於諸善法而生懈怠，不起精進住菩提分，無有是處。」
Then Maitreya Bodhisattva said to the Buddha: "How extraordinary, World-Honored One! Attachment to sleep has such countless faults. If someone hears this and does not generate regret and aversion, arousing diligence, know that this person is extremely foolish. For bodhisattvas aspiring to supreme perfect enlightenment, having heard these true words about merits and benefits, it is impossible that they would become lazy regarding good dharmas and not arouse diligence to abide in the factors of enlightenment."
爾時彌勒菩薩白佛言：「世尊！云何名為眾務中過？若觀察時，令諸菩薩不營眾務勤修佛道。」
Then Maitreya Bodhisattva said to the Buddha: "World-Honored One! What are the faults in being caught up in many affairs? When observing these, how can bodhisattvas avoid many affairs and diligently cultivate the Buddha's path?"
佛言：「彌勒！初業菩薩應當觀察樂營眾務二十種過。若觀察時，能令菩薩不營眾務勤修佛道。彌勒！云何名為二十種過？一者耽著世間下劣之業，二者為諸讀誦修行比丘之所輕賤，三者亦為勤修禪定比丘之所呵責，四者心常發起無始生死流轉之業，五者虛食居士及婆羅門淨心信施，六者於諸財物心懷取著，七者常樂廣營世間事務，八者念其家業常懷憂歎，九者其性佷戾發言麁獷，十者心常憶念勤修家業，十一者愛著諸味增長貪欲，十二者無利養處不生歡喜，十三者多生惱害障礙之業，十四者常樂親近諸優婆塞及優婆夷，十五者但念衣食而度晝夜，十六者數問世間所作事業，十七者常樂發起非法語言，十八者恃營眾務而起憍慢，十九者但求人過不自觀察，二十者於說法者心懷輕賤。彌勒！是為菩薩樂營眾務二十種過。」
The Buddha said: "Maitreya! Beginning bodhisattvas should observe twenty faults in delighting in many affairs. When observing these, they can avoid many affairs and diligently cultivate the Buddha's path. What are these twenty faults?
- Attachment to inferior worldly activities
- Being looked down upon by bhikṣus who recite and practice
- Being criticized by bhikṣus who diligently practice meditation
- Constantly creating karma that perpetuates beginningless samsara
- Wastefully consuming the faithful offerings of householders and brahmins
- Being attached to material wealth
- Always delighting in extensive worldly affairs
- Constantly worrying about household business
- Having a harsh nature and rough speech
- Mind constantly remembering household duties
- Attachment to flavors increasing desire
- Not being happy where there are no gains
- Creating many harmful and obstructive karmas
- Always delighting in closeness with lay followers
- Passing days and nights thinking only of food and clothing
- Frequently asking about worldly business
- Always delighting in non-Dharmic speech
- Being proud due to managing many affairs
- Only seeking others' faults without self-examination
- Having contempt for Dharma teachers
Maitreya! These are the twenty faults for bodhisattvas who delight in many affairs."
爾時世尊重說偈言：
Then the World-Honored One spoke these verses:
安住下劣業， 遠離殊勝行， 退失大利益， 是名眾務過。
Dwelling in inferior activities, Far from excellent conduct, Losing great benefits - These are faults of many affairs.
樂讀誦比丘， 及修禪定者， 一切皆呵責， 是名眾務過。
Bhikṣus who delight in recitation And those who practice meditation All criticize such ones - These are faults of many affairs.
常行生死業， 捨離解脫因， 虛受於信施， 是名眾務過。
Always creating karma of birth and death, Abandoning causes of liberation, Wastefully receiving faithful offerings - These are faults of many affairs.
樂受諸財寶， 不得生憂惱， 住於下劣行， 是名眾務過。
Delighting in receiving wealth, Not feeling concerned when unable to get it, Dwelling in inferior conduct - These are faults of many affairs.
是人多愛染， 往來婬女家， 如鳥入樊籠， 是名眾務過。
Such people have much attachment, Coming and going to houses of courtesans, Like birds entering a cage - These are faults of many affairs.
常憂歎家業， 恒懷熱惱心， 出言人不信， 是名眾務過。
Always worrying about household business, Constantly harboring distress, Their words not trusted by others - These are faults of many affairs.
不受尊者教， 違拒而輕賤， 毀犯清淨戒， 是名眾務過。
Not accepting elders' teachings, Defying and looking down on them, Breaking pure precepts - These are faults of many affairs.
其心多憶想， 勤營於世業， 不能修智斷， 是名眾務過。
Their minds full of thoughts, Busily engaged in worldly affairs, Unable to cultivate wisdom - These are faults of many affairs.
貪心恒熾盛， 樂著於諸味， 曾無知足心， 是名眾務過。
Greed constantly blazing, Attached to various flavors, Never having contentment - These are faults of many affairs.
得利生歡喜， 無利便憂惱， 貪悋無仁心， 是名眾務過。
Happy when gaining profit, Distressed when without gain, Stingy without kindness - These are faults of many affairs.
惱害無慈愍， 增長諸惡業， 愛蔓相纏縛， 是名眾務過。
Harming without compassion, Increasing evil karma, Bound by the vines of craving - These are faults of many affairs.
遠離於師長， 親近惡知識， 擯斥持戒人， 是名眾務過。
Distant from teachers, Close to evil friends, Rejecting those who keep precepts - These are faults of many affairs.
晝夜無餘想， 唯念求衣食， 不樂諸功德， 是名眾務過。
Day and night without other thoughts, Only thinking of food and clothing, Not delighting in merits - These are faults of many affairs.
常問世間智， 不樂出世言， 耽愛於邪說， 是名眾務過。
Always asking about worldly wisdom, Not delighting in transcendent words, Attached to false teachings - These are faults of many affairs.
自恃知眾務， 輕慢諸比丘， 猶如狂醉人， 是名眾務過。
Relying on managing affairs, Looking down on bhikṣus, Like a madly drunk person - These are faults of many affairs.
常伺求他短， 不自見其過， 輕毀有德人， 是名眾務過。
Always seeking others' faults, Not seeing their own mistakes, Disparaging the virtuous - These are faults of many affairs.
如是愚癡者， 無有善方便， 輕慢說法者， 是名眾務過。
Such foolish ones Without good methods Looking down on Dharma teachers - These are faults of many affairs.
如是下劣業， 具足諸過失， 何有智慧人， 愛樂而修習？
Such inferior activities Full of all faults - What wise person Would delight in practicing them?
清淨殊勝業， 具足諸功德， 是故有智人， 愛樂常修習。
Pure and excellent deeds Complete with all virtues - Therefore the wise Delight in constant practice.
若樂下劣業， 智者當呵責， 如人捨多財， 貪求於少分。
If one delights in inferior deeds, The wise should criticize them, Like someone abandoning great wealth To greedily seek a small portion.
是故明智人， 當捨下劣業， 應求勝上法， 諸佛常稱歎。」
Therefore the clear-minded Should abandon inferior deeds, And seek the supreme Dharma Always praised by the Buddhas.
爾時彌勒菩薩而白佛言：「希有世尊！彼諸菩薩捨離殊勝精進之業，而乃發起下劣之事，當知是人甚為少智覺慧微淺。」
Then Maitreya Bodhisattva said to the Buddha: "How extraordinary, World-Honored One! Those bodhisattvas abandon their superior diligent practices and instead engage in inferior matters - know that such people have very little wisdom and shallow understanding."
佛告彌勒菩薩言：「彌勒！我今實言告汝，若有菩薩不修諸行、不斷煩惱、不習禪誦、不求多聞，我說是人非出家者。彌勒！若有勤修智斷行者、智出生者、智成就者、不作世業營眾務者，我說是人住如來教。若有菩薩樂作世業營於眾務、為所不應，我說是人住於生死，是故菩薩不應親近。彌勒！若有菩薩多營眾務，造七寶塔遍滿三千大千世界。如是菩薩不能令我而生歡喜，亦非供養恭敬於我。彌勒！若有菩薩於波羅蜜相應之法，乃至受持一四句偈，讀誦修行為人演說，是人乃為供養於我。何以故？諸佛菩提從多聞生，不從眾務而得生也。彌勒！若有菩薩勤營眾務，令彼讀誦修行演說諸菩薩等營於眾務，當知是人增長業障無諸福利。何以故？如是所說三種福業，一切皆從智慧而生。是故彌勒！營事菩薩於彼讀誦修行演說諸菩薩所，不應障礙為作留難讀誦修行演說菩薩。於修禪定諸菩薩所，不應障礙為作留難。彌勒！若一閻浮提營事菩薩，於一讀誦修行演說菩薩之所，應當親近供養承事。若一閻浮提讀誦修行演說諸菩薩等，於一勤修禪定菩薩，亦當親近供養承事。如是善業，如來隨喜、如來悅可。若於勤修智慧菩薩承事供養，當獲無量福德之聚。何以故？智慧之業無上最勝，超過一切三界所行。是故彌勒！若有菩薩發起精進，於智慧中當勤修習。」
The Buddha told Maitreya Bodhisattva: "Maitreya! I tell you truthfully - if there are bodhisattvas who do not cultivate practices, do not cut off afflictions, do not practice meditation and recitation, and do not seek learning, I say such people are not true renunciants. Maitreya! Those who diligently cultivate wisdom and elimination, give rise to wisdom, accomplish wisdom, and do not engage in worldly affairs - I say such people abide in the Tathagata's teachings. If bodhisattvas delight in worldly affairs and engage in many activities inappropriately, I say such people abide in birth and death, therefore bodhisattvas should not associate with them."
"Maitreya! If bodhisattvas engage in many affairs, even building jeweled stupas throughout the three thousand great thousand worlds - such bodhisattvas cannot make me rejoice, nor is this truly making offerings and showing respect to me. Maitreya! If bodhisattvas practice according to the paramitas, even just receiving, reciting, practicing and teaching a four-line verse - this person truly makes offerings to me. Why? The Buddhas' enlightenment arises from learning, not from many affairs."
"Maitreya! If bodhisattvas busy themselves with many affairs and cause other bodhisattvas who recite, practice and teach to also engage in many affairs, know that such people increase karmic obstacles without gaining merit. Why? Because the three types of meritorious deeds all arise from wisdom. Therefore Maitreya! Those engaged in affairs should not obstruct or create difficulties for bodhisattvas who recite, practice and teach. They should not obstruct or create difficulties for bodhisattvas practicing meditation."
"Maitreya! When a business-managing bodhisattva in Jambudvipa encounters a bodhisattva who recites, practices and teaches, they should draw near to make offerings and serve them. When bodhisattvas in Jambudvipa who recite, practice and teach encounter a bodhisattva diligently practicing meditation, they too should draw near to make offerings and serve them. The Tathagata delights in and approves of such good deeds. By making offerings and serving bodhisattvas who diligently cultivate wisdom, one will gain immeasurable merit. Why? The deeds of wisdom are supreme and unsurpassed, transcending all activities of the three realms. Therefore Maitreya! If bodhisattvas arouse diligence, they should work hard to cultivate wisdom."
爾時彌勒菩薩白佛言：「世尊！如來善說初業菩薩樂於憒閙、世話、睡眠、眾務過失。世尊！云何名為戲論中過？若觀察時，菩薩當得住於寂靜無諸諍論。」
Then Maitreya Bodhisattva said to the Buddha: "World-Honored One! The Tathagata has well explained the faults of beginning bodhisattvas who delight in crowds, worldly talk, sleep, and many affairs. World-Honored One! What are the faults in frivolous debates? When observing these, how can bodhisattvas abide in tranquility without arguments?"
佛言：「彌勒！初業菩薩戲論過失無量無邊，我今略說有二十種。云何名為二十種過？一者於現在生多諸苦惱，二者增長瞋恚退失忍辱，三者為諸怨對之所惱害，四者魔及魔民皆生歡喜，五者未生善根皆悉不生，六者已生善根能令退失，七者增諸鬪諍怨競之心，八者造作地獄惡趣之業，九者當得醜陋不善之果，十者舌不柔軟言詞謇澁，十一者所受教法不能憶持，十二者於未聞經聞之不悟，十三者諸善知識皆悉捨離，十四者諸惡知識速當值遇，十五者修行於道難得出離，十六者不悅意語數數常聞，十七者在在所生多諸疑惑，十八者常生難處不聞正法，十九者修行白法多有障礙，二十者於所受用多諸怨嫉。彌勒！是為菩薩耽著戲論二十種過。」
The Buddha said: "Maitreya! The faults of beginning bodhisattvas engaging in frivolous debates are limitless. I will briefly explain twenty kinds. What are these twenty faults? 1) They experience much suffering in this life, 2) They increase anger and lose patience, 3) They are harmed by adversaries, 4) Maras and their followers rejoice, 5) Good roots that have not arisen do not arise, 6) Good roots that have arisen are lost, 7) They increase thoughts of fighting and rivalry, 8) They create karma leading to hell realms, 9) They will obtain ugly and unwholesome results, 10) Their speech becomes harsh and rough, 11) They cannot remember the teachings they receive, 12) They do not understand new teachings when hearing them, 13) Good friends all abandon them, 14) They quickly encounter evil friends, 15) It becomes difficult to gain liberation on the path, 16) They constantly hear unpleasant words, 17) Wherever they are born they have many doubts, 18) They are born in difficult places where they cannot hear the true Dharma, 19) Their practice of pure dharmas meets many obstacles, 20) They encounter much jealousy regarding what they receive. Maitreya! These are the twenty faults for bodhisattvas who are attached to frivolous debates."
爾時世尊重說偈言：
Then the World-Honored One spoke these verses:
現生常苦惱， 離忍多瞋恚， 怨讎生害心， 是名戲論過。
In this present life, always suffering, Far from patience, much anger, Enemies giving rise to harmful thoughts - These are faults of frivolous debate.
魔及魔眷屬， 皆生歡喜心， 喪失諸善法， 是名戲論過。
Mara and his followers All generate joyful minds, Losing all good dharmas - These are faults of frivolous debate.
未生善不生， 常住於鬪諍， 造於惡趣業， 是名戲論過。
Good that has not arisen does not arise, Always dwelling in arguments, Creating karma for evil destinies - These are faults of frivolous debate.
身體多醜陋， 生於下劣家， 發言常謇澁， 是名戲論過。
Body becomes ugly, Born in inferior families, Speech always rough and halting - These are faults of frivolous debate.
聞法不能持， 或聞不入耳， 常離諸善友， 是名戲論過。
Cannot retain dharma when hearing it, Or it doesn't even enter the ears, Always far from good friends - These are faults of frivolous debate.
值遇惡知識， 於道難出離， 常聞不順語， 是名戲論過。
Meeting evil teachers, Finding it hard to escape the path, Always hearing unpleasant words - These are faults of frivolous debate.
隨彼所生處， 常懷疑惑心， 於法不能了， 是名戲論過。
Wherever they are born, Always harboring doubts, Unable to understand the Dharma - These are faults of frivolous debate.
常生八難中， 遠離無難處， 具足無利益， 是名戲論過。
Always born among the eight difficulties, Far from places without obstacles, Complete with no benefit - These are faults of frivolous debate.
於善多障礙， 退失正思惟， 所受多怨嫉， 是名戲論過。
Many obstacles to good, Losing right contemplation, Much jealousy over what is received - These are faults of frivolous debate.
如是諸過失， 皆因戲論生， 是故有智人， 速疾當遠離。
All such faults Arise from frivolous debate, Therefore the wise Should swiftly stay far away.
如是戲論者， 難證大菩提， 是故有智人， 亦應不親近。
Those who engage in frivolous debate Find it hard to realize great bodhi, Therefore the wise Should also not associate with them.
戲論諍論處， 多起諸煩惱， 智者應遠離， 當去百由旬。
Places of frivolous debate and argument Give rise to many afflictions, The wise should stay far away, Going a hundred yojanas distant.
亦不近於彼， 造立諸舍宅， 是故出家人， 不應住諍論。
Also do not dwell near them, Building houses and homes, Therefore renunciants Should not abide in arguments.
汝等無田宅， 妻子及僮僕， 乃至榮位等， 何緣興諍論？
You have no fields or homes, No wives, children or servants, Not even positions of honor - Why engage in arguments?
出家住寂靜， 身被於法服， 諸仙咸敬事， 當修忍辱心。
Renunciants dwell in tranquility, Wearing the Dharma robes, All sages pay respect - You should cultivate patient minds.
如是戲論者， 增長毒害心， 當墮於惡趣， 是故應修忍。
Those who engage in frivolous debate Increase minds of poison and harm, Will fall into evil destinies - Therefore one should practice patience.
囚禁及繫縛， 刑害而捶楚， 如是等諸苦， 皆由諍論生。
Imprisonment and bondage, Punishment and beating - All such sufferings Arise from arguments.
如是戲論者， 常遇惡知識， 名稱不增長， 曾無歡喜心。
Those who engage in frivolous debate Always meet evil friends, Their reputation does not grow, Never having joyful minds.
若捨於諍論， 無能伺其便， 眷屬不乖離， 當遇於善友。
If one abandons arguments, None can take advantage, Followers will not separate, And one will meet good friends.
於乘得清淨， 業障盡無餘， 摧伏於魔軍， 勤修忍辱行。
Attaining purity in the vehicle, Karmic obstacles exhausted without remainder, Defeating Mara's armies, Diligently practicing patient conduct.
諍論多諸過， 無諍具功德， 若有修行者， 當住於忍辱。」
Arguments have many faults, Non-argument has all virtues, Those who would practice Should abide in patience.
爾時彌勒菩薩復白佛言：「希有世尊！乃能善說如是過失，令諸菩薩生覺悟心。世尊！於後末世五百歲中，頗有菩薩聞說如是諍論過失，能生憂悔離煩惱不？」
Then Maitreya Bodhisattva said to the Buddha: "How extraordinary, World-Honored One! You have well explained these faults, causing bodhisattvas to generate awakened minds. World-Honored One! In the final five hundred years, will there be bodhisattvas who, upon hearing of these faults of argumentation, can generate remorse and depart from afflictions?"
佛告彌勒菩薩言：「彌勒！於後末世五百歲中，少有菩薩能生憂悔捨離煩惱。多有菩薩其心剛強不相尊敬，懷增上慢互相是非。聞說如是甚深義趣殊勝功德，雖復受持讀誦演說，由是菩薩業障深重，不能得生殊勝功德，便於是經疑惑不信，不復受持為人演說。時魔波旬見是事已，為誑惑故作比丘像，來到其所說如是言：『此諸經典皆是世俗善文詞者之所製造，非是如來之所宣說。何以故？此經所說功德利益汝皆不得。』由魔波旬如是誑惑，於此空性義利相應甚深契經，心生疑惑起諸諍論，不復受持讀誦演說。彌勒！彼諸愚人不能了知，由自業故不能護彼殊勝功德，自業消已決定當得如是功德。」
The Buddha told Maitreya Bodhisattva: "Maitreya! In the final five hundred years, few bodhisattvas will be able to generate remorse and abandon afflictions. Many bodhisattvas will have rigid minds lacking mutual respect, harboring arrogance and criticizing each other. Though they may receive, recite, and teach these profound meanings and excellent merits, because these bodhisattvas have heavy karmic obstacles, they cannot give rise to excellent merits, and they become doubtful and disbelieving of this sutra, no longer receiving or teaching it to others. At that time, Mara Papiman, seeing this situation, will create an illusory form of a bhikṣu and come to them saying: 'These sutras are all manufactured by worldly skilled writers, they were not spoken by the Tathagata. Why? You have not obtained any of the merits and benefits spoken of in these sutras.' Due to Mara's deception regarding these profound sutras concerning emptiness and benefits, they give rise to doubts and arguments, no longer receiving, reciting or teaching them. Maitreya! These foolish people do not understand that due to their own karma they cannot protect these excellent merits, but when their karma is exhausted they will definitely obtain such merits."
爾時彌勒菩薩白佛言：「世尊！如佛所說，阿彌陀佛極樂世界功德利益。若有眾生發十種心，隨一一心專念向於阿彌陀佛，是人命終當得往生彼佛世界。世尊！何等名為發十種心？由是心故，當得往生彼佛世界。」
Then Maitreya Bodhisattva said to the Buddha: "World-Honored One! As the Buddha has spoken about the merits and benefits of Amitabha Buddha's Pure Land of Ultimate Bliss - if beings generate ten kinds of mind, and with any one of these minds exclusively focus on Amitabha Buddha, at the end of their lives they will be reborn in that Buddha's land. World-Honored One! What are these ten kinds of mind that lead to rebirth in that Buddha's land?"
佛告彌勒菩薩言：「彌勒！如是十心，非諸凡愚不善丈夫具煩惱者之所能發。何等為十？一者於諸眾生起於大慈無損害心，二者於諸眾生起於大悲無逼惱心，三者於佛正法不惜身命樂守護心，四者於一切法發生勝忍無執著心，五者不貪利養恭敬尊重淨意樂心，六者求佛種智於一切時無忘失心，七者於諸眾生尊重恭敬無下劣心，八者不著世論於菩提分生決定心，九者種諸善根無有雜染清淨之心，十者於諸如來捨離諸相起隨念心。彌勒！是名菩薩發十種心。由是心故，當得往生阿彌陀佛極樂世界。彌勒！若人於此十種心中隨成一心，樂欲往生彼佛世界，若不得生無有是處。」
The Buddha told Maitreya Bodhisattva: "Maitreya! These ten minds cannot be generated by ordinary foolish people full of afflictions. What are the ten?
- Toward all beings, generating great loving-kindness with a mind of non-harming
- Toward all beings, generating great compassion with a mind free from oppression
- Toward the Buddha's true Dharma, a mind delighting in protection without sparing one's life
- Toward all dharmas, generating supreme patience with a non-attached mind
- A pure mind of joy free from craving for gains, respect, and honor
- A mind seeking the Buddha's wisdom without forgetting at any time
- Toward all beings, a mind of respect and honor without looking down on them
- Not attached to worldly discourse, a mind decisive about the factors of enlightenment
- Planting roots of goodness with a pure mind free from defilement
- Toward all Tathagatas, a mind of recollection free from characteristics
Maitreya! These are called the bodhisattva's ten kinds of mind. Because of these minds, one will be reborn in Amitabha Buddha's Pure Land of Ultimate Bliss. Maitreya! If someone perfects even one of these ten minds and wishes to be reborn in that Buddha's land, it is impossible that they would not be reborn there."
爾時尊者阿難白佛言：「希有世尊！乃能開示演說如來真實功德，發起菩薩殊勝志樂。世尊！當何名此經！我等云何受持！」
Then Venerable Ananda said to the Buddha: "How extraordinary, World-Honored One! You have been able to reveal and explain the Tathagata's true merits and arouse the bodhisattvas' superior aspiration. World-Honored One! What should we name this sutra? How should we uphold it?"
佛告阿難言：「此經名為『發起菩薩殊勝志樂』，亦名『彌勒菩薩所問』，以是名字汝當受持。」
The Buddha told Ananda: "This sutra is called 'Arousing the Bodhisattvas' Superior Aspiration' and also 'Questions of Bodhisattva Maitreya.' You should uphold it by these names."
佛說此經已，彌勒菩薩及諸聲聞，一切世間天、人、阿修羅、乾闥婆等，聞佛所說，皆大歡喜，信受奉行。
When the Buddha had spoken this sutra, Bodhisattva Maitreya and all the śrāvakas, all the worldly devas, humans, asuras, gandharvas and others, having heard what the Buddha said, were greatly delighted and faithfully received and upheld it.
大寶積經卷第九十二