Chinese
“或入王城及诸聚落，不为利益众生化诸群品，一向妄言：‘我是大智，多闻博识。’诳惑有情，唯求财利，轻弃善法都无所获，犹如破器无堪贮用。于彼众人多生怨恶，听信邪言，虚妄推度，是法说非、非法说是，于佛正法无心爱乐。生于下族贫贱之家，为见少利来投佛法，希求出家及得为僧，行非梵行，于佛法教全无所成，何况大智？” 佛告尊者：“如是补特伽罗不应说法。人天之善尚不能续，何况菩提而得成就？” 尔时，世尊复告尊者护国言：“有八种补特伽罗远离菩提，不得为说殊妙之法。” 护国白言：“何等八种补特伽罗？唯愿说之。” 佛言：“一者、蔑戾车处于彼受生；二者、贫穷之家于彼受生；三者、下贱之家于彼受生；四者、纵得人身，丑陋、痴钝；五者、具足盖缠，身心忧戚；六者、弃背贤善、亲近恶友；七者、长有疾病，身体尪羸；八者、众苦逼迫，直至命终。如是八种补特伽罗远离菩提，不得说法。” 于是护国复白佛言：“不应说法更有何义？” 佛言：“护国！若有补特伽罗无决定者，我不说菩提；于虚妄者，我不说清净行；于懈怠者，我不说菩萨行；于悭吝者，我不说供佛行；于我慢者，我不说波罗蜜清净 现代汉语译本 欺骗父母和自己的师长。 ‘或者进入王城和各个村落，不为了利益众生教化各种人群，一味地说妄语：’我是大智者，博学多闻。‘欺骗迷惑众生，只求财利，轻视抛弃善法，最终一无所获，就像破损的器皿无法盛装东西一样。’对于那些人，他们会产生很多怨恨和厌恶，听信邪恶的言论，虚妄地推测，把正确的法说成错误的，把错误的法说成正确的，对于佛陀的正法没有丝毫的喜爱和向往。’他们出生在低贱贫穷的家庭，为了看到一点点利益才来投靠佛法，希望出家或者成为僧人，却行着不清净的行为，对于佛法的教导完全没有成就，更何况是获得大智慧呢？’ 佛陀告诉尊者：‘这样的补特伽罗（指人）不应该说法。连人天善报都不能延续，更何况是成就菩提呢？’ 当时，世尊又告诉尊者护国说：‘有八种补特伽罗远离菩提，不应该为他们宣说殊胜微妙的佛法。’ 护国问道：‘是哪八种补特伽罗呢？希望您能为我们解说。’ 佛陀说：‘第一种，出生在边鄙之地；第二种，出生在贫穷的家庭；第三种，出生在**（此处原文为不雅词汇，意为下贱）的家庭；第四种，即使得到人身，也是丑陋、愚痴、迟钝；第五种，被各种烦恼所缠绕，身心忧愁悲戚；第六种，抛弃贤善之人，亲近恶友；第七种，长期患病，身体虚弱；第八种，被各种痛苦逼迫，直到生命终结。’这八种补特伽罗远离菩提，不应该为他们说法。’ 于是护国又问佛陀：‘不应该说法还有什么含义呢？’ 佛陀说：‘护国，如果有的补特伽罗没有坚定的信念，我就不为他说菩提；对于虚妄的人，我不说清净的行为；对于懈怠的人，我不说菩萨的行为；对于悭吝的人，我不说供养佛陀的行为；对于傲慢的人，我不说波罗蜜的清净。’
English
English version Deceiving their parents and their own teachers. 'Or entering royal cities and various villages, not for the benefit of sentient beings to teach various groups, but always speaking falsely: 'I am of great wisdom, learned and knowledgeable.' Deceiving and confusing sentient beings, seeking only wealth and profit, neglecting and abandoning good Dharma, ultimately gaining nothing, like a broken vessel unable to hold anything. For those people, they will generate much resentment and hatred, believing in evil words, falsely speculating, saying that the correct Dharma is wrong, and that the wrong Dharma is correct, having no love or longing for the Buddha's true Dharma. They are born into lowly and poor families, only coming to rely on the Buddha's Dharma to see a little benefit, hoping to become monks or nuns, but practicing impure conduct, having no achievement in the Buddha's teachings, let alone attaining great wisdom?' The Buddha told the Venerable One: 'Such a pudgala (person) should not teach the Dharma. Even the good rewards of humans and gods cannot be continued, let alone the attainment of Bodhi?' At that time, the World Honored One again told the Venerable Protector of the Nation: 'There are eight kinds of pudgalas who are far from Bodhi, and the sublime and wonderful Dharma should not be preached to them.' The Protector of the Nation asked: 'What are the eight kinds of pudgalas? I hope you can explain them to us.' The Buddha said: 'The first is born in a remote and barbaric place; the second is born in a poor family; the third is born in a **(here the original text contains an impolite word, meaning lowly) family; the fourth, even if they obtain a human body, they are ugly, foolish, and dull; the fifth, they are entangled by various afflictions, with their body and mind full of sorrow and grief; the sixth, they abandon the virtuous and good, and associate with evil friends; the seventh, they are chronically ill and physically weak; the eighth, they are oppressed by various sufferings until the end of their lives.' These eight kinds of pudgalas are far from Bodhi, and the Dharma should not be preached to them.' Then the Protector of the Nation asked the Buddha again: 'What other meaning is there in not preaching the Dharma?' The Buddha said: 'Protector of the Nation, if there are pudgalas who have no firm faith, I will not speak of Bodhi to them; for those who are false, I will not speak of pure conduct; for those who are lazy, I will not speak of the conduct of a Bodhisattva; for those who are stingy, I will not speak of the conduct of offering to the Buddha; for those who are arrogant, I will not speak of the purity of Paramita.' --------------------------------------------------------------------------------
Chinese
；于无慧者，我不说断疑法；于嫉妒者，我不说心清净；于无信根者，我不说总持法；于无德者，我不说善逝法；于贪亲爱者，我不说身清净；于不善律仪者，我不说谤佛有过失法；于妄言者，我不说语清净；于我慢者，我不说恭敬法；于无识者，我不说修学法；于为身命者，我不说求于道法。如是补特伽罗不应说法。” 时护国白言：“于意云何？” 佛言：“护国！为此有情愚痴迷惑、心识颠倒、虚妄分别、不依法教，乃至天上人间不应为说。” 尔时，世尊而说颂曰： “不定诸有情， 补特伽罗等， 我慢自贡高， 贪著于利养， 恒行不律仪， 深著于五欲， 增长诸烦恼， 远离佛菩提。 退失于善法， 懈怠不修习， 犹豫多散乱， 于其戒法言， 而不生信受。 因为贫穷逼， 方便求出家， 设得作苾刍， 轻舍于道法， 如弃金宝担， 荷负于麻担。 虽欲入深山， 到彼寂静处， 无意乐修禅， 邪思而散乱， 障碍于辩才， 沉没大智慧， 坠堕恶趣中。 设复得人身， 丑陋不具足， 懈怠性愚痴， 不行众善法。 诸根常暗钝， 堕大险难中， 经彼俱胝劫， 迷没不解脱。 若行邪利济 现代汉语译本：对于没有智慧的人，我不讲断除疑惑的方法；对于嫉妒的人，我不讲心清净的方法；对于没有信心根基的人，我不讲总持（dharani）法（总持：能总摄忆持一切法而不忘失的智慧能力）；对于没有德行的人，我不讲善逝（Sugata，佛的称号之一）法；对于贪恋亲爱的人，我不讲身清净的方法；对于不遵守戒律的人，我不讲诽谤佛会有过失的法；对于说妄语的人，我不讲语清净的方法；对于傲慢自大的人，我不讲恭敬的方法；对于没有见识的人，我不讲修学的方法；对于为了身命的人，我不讲求道的方法。像这样的人不应该为他们说法。 这时，护国菩萨问道：‘您认为怎么样？’ 佛说：‘护国！因为这些众生愚痴迷惑、心识颠倒、虚妄分别、不依照佛法教导，乃至天上人间都不应该为他们说法。’ 当时，世尊说了这样的偈颂： ‘心性不定的众生，以及那些自高自大、傲慢的人，贪著于利益供养的人，常常行为不符合戒律的人，深深执着于五欲（色、声、香、味、触）的人，增长各种烦恼的人，远离佛的菩提智慧的人，退失善法的人，懈怠不修行的人，犹豫不决、心散乱的人，对于戒律的教导，不生起信心接受的人，因为贫穷所迫，为了方便而出家的人，即使做了比丘（bhiksu，佛教出家男众），也轻视舍弃佛法的人，就像丢弃金银财宝的重担，反而背负麻袋一样的人。即使想要进入深山，到达寂静的地方，也没有意愿修习禅定，邪思妄想而心散乱，障碍辩才的人，沉没于大智慧的人，坠落到恶道中的人。即使再次得到人身，也会丑陋不完美，懈怠愚痴，不去做各种善事。诸根常常迟钝昏暗，堕入巨大的危险之中，经历无数劫，迷失沉沦而不能解脱。如果行邪道以求利益’
English
English version: To those without wisdom, I do not speak of the method to dispel doubts; to the jealous, I do not speak of the purification of mind; to those without roots of faith, I do not speak of the dharani (total retention) method; to those without virtue, I do not speak of the Sugata (one of the titles of the Buddha) method; to those who are attached to loved ones, I do not speak of the purification of body; to those who do not observe the precepts, I do not speak of the fault of slandering the Buddha; to those who speak falsely, I do not speak of the purification of speech; to the arrogant, I do not speak of the method of respect; to the ignorant, I do not speak of the method of cultivation; to those who live for their lives, I do not speak of the method of seeking the path. Such individuals should not be taught the Dharma. Then, Protector of the Nation asked: 'What do you think?' The Buddha said: 'Protector of the Nation! Because these sentient beings are foolish and deluded, their minds are inverted, they engage in false discriminations, and do not follow the teachings of the Dharma, they should not be taught, even in the heavens or the human realm.' At that time, the World Honored One spoke this verse: 'Unstable sentient beings, and those who are arrogant and conceited, those who are attached to gains and offerings, those who constantly act against the precepts, those who are deeply attached to the five desires (form, sound, smell, taste, touch), those who increase various afflictions, those who are far from the Buddha's Bodhi wisdom, those who lose good dharmas, those who are lazy and do not practice, those who are hesitant and scattered in mind, those who do not generate faith and acceptance towards the teachings of the precepts, those who, because of poverty, seek ordination for convenience, even if they become bhikshus (Buddhist monks), they despise and abandon the Dharma, like discarding a heavy load of gold and jewels, and instead carrying a sack of hemp. Even if they want to enter the deep mountains, reaching a quiet place, they have no intention to practice meditation, their minds are scattered with wrong thoughts, those who hinder eloquence, those who are submerged in great wisdom, those who fall into evil realms. Even if they obtain a human body again, they will be ugly and imperfect, lazy and foolish, and will not do various good deeds. Their senses are often dull and dim, they fall into great danger, and after countless kalpas, they are lost and cannot be liberated. If they follow a wrong path for profit' -------------------------------------------------------------------------------- ， 得证佛菩提， 调达不正知， 应成善逝果。 若人贪利养， 坠堕于众生， 如空大风力， 能堕诸飞鸟， 邪福势尽时， 其义亦如是。 无信破戒者， 见善如盲人， 譬如焚尸柴， 不吉人嫌弃。 虽复发善心， 无彼广大智， 谤法不信故， 解脱非究竟。 譬如画无胶， 庄严色不久， 我慢自贡高， 其义亦如是。 若求佛菩提， 不惜于身命， 于法甚深言， 勇猛勤习学。 舍善行非法， 所行增过失， 堕于大火坑。 若闻如是法， 依法而受行、 断除贪爱心、 修植众德本， 乃至于一句， 通达悉明了， 如是积功德， 成就最上道， 永离于愚盲。”
Chinese
尔时，世尊说此颂已，告尊者护国言：“我于过去无量无边不可说不可说阿僧祇劫，时有佛出世，号曰成义意如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊。 “尔时，有大国王名曰发光，主阎浮提，其地广阔一万六千由旬，其中州城数满二万。其发光王所居城邑名曰宝光，其城东西长十二由旬，南北阔七由旬，城有七重七宝所作。彼王善行八正之道，种族豪盛有千俱胝，其国人民寿十俱胝岁。 现代汉语译本 若能证得佛菩提（Buddha's enlightenment）， 提婆达多（Devadatta）因不正知，本应成就善逝（Sugata，佛的称号）的果位。 如果有人贪图利养，就会堕落于众生之中， 如同空中的大风，能将飞鸟吹落， 邪恶的福报势力耗尽时，其道理也是如此。 没有信仰且破戒的人，见到善法如同盲人， 譬如焚烧尸体的柴火，不吉利且遭人嫌弃。 即使发起善心，若没有广大的智慧， 因诽谤佛法不信，解脱就不是究竟的。 譬如绘画没有胶水，装饰的色彩不会长久， 我慢自大，其道理也是如此。 如果追求佛菩提，不惜惜身命， 对于佛法甚深的道理，要勇猛精进地学习。 舍弃善行而行非法，所作所为只会增加过失， 最终会堕入大火坑。 如果听闻这样的佛法， 依法奉行，断除贪爱之心， 修植各种功德的根本，乃至一句佛法， 都能通达明了，如此积累功德， 就能成就最上的道，永远脱离愚痴和盲昧。 那时，世尊（Bhagavan，佛的称号）说完这偈颂后，告诉尊者护国（Guardian of the Country）说：‘我在过去无量无边不可说不可说的阿僧祇劫（asamkhya kalpa，极长的时间单位）时，有佛出世，号为成义意如来（Tathagata，佛的称号）、应供（Arhat，佛的称号）、正遍知（Samyaksambuddha，佛的称号）、明行足（Vidyacharana-sampanna，佛的称号）、善逝（Sugata，佛的称号）、世间解（Lokavid，佛的称号）、无上士（Anuttara，佛的称号）、调御丈夫（Purushadamyasarathi，佛的称号）、天人师（Shasta devamanushyanam，佛的称号）、佛（Buddha，佛的称号）、世尊（Bhagavan，佛的称号）。’ ‘那时，有一位大国王名叫发光（Prabhakara），统治阎浮提（Jambudvipa，人类居住的世界），其土地广阔一万六千由旬（yojana，古印度长度单位），其中州城有两万座。发光王所居住的城邑名叫宝光（Ratnaprabha），其城东西长十二由旬，南北宽七由旬，城有七重，由七宝所造。那位国王善行八正道（Arya Ashtanga Marga，佛教的修行方法），种族豪盛有千俱胝（koti，古印度计数单位），其国人民寿命有十俱胝岁。’