Chinese
有斯患。 心常瞋恨无润泽， 增长诸业常无尽， 被彼爱染坚系缠， 营事业者有斯患。 彼不依倚诸尊者， 依倚俗家相佐助， 见有住戒者诽谤， 营事业者有斯患。 昼夜无有别思念， 饮食衣服及卧具， 略说功德不欲受， 营事业者有斯患。 好问世间业功德， 勤营语业彼欢欣， 勤劳胜德彼不恭， 营事业者有斯患。 耽着营作共亲友， 用己力势调伏彼， 所有恶业彼便作， 营事业者有斯患。 恒常好观他过失， 己所过恶不自知， 见彼德者常调弄， 营事业者有斯患。 每至被他所轻贱， 来者请法为我说， 意智不周无方便， 营事业者有斯患。 如是诸患当观已， 诸有菩萨乐是业， 应当作彼最胜业， 所作诸业皆无失。 舍于千钱取一钱， 有智之者应呵责， 如是之者被他嫌， 若乐作彼贱业者。 是故智者有方便， 下贱之业弃舍已， 智者知已作上业， 一切诸佛所赞叹。” 尔时弥勒菩萨白佛言：“世尊！彼诸菩萨，缺少智慧心意狭劣，正等勤劳，舍最胜法，而作小业。” 佛言： “弥勒！我今告汝，我今敕汝。彼等菩萨不依佛教出家故，即不能灭，无禅定，无 现代汉语译本 有这样的祸患： 心中常常充满嗔恨，没有慈悲的滋润，增长各种恶业，永无止境， 被爱欲的执着紧紧束缚，营求世俗事业的人有这样的祸患。 他们不依靠那些尊者（指有德行的出家人），却依靠俗家人互相帮助， 看到持戒修行的人就诽谤，营求世俗事业的人有这样的祸患。 他们日夜没有别的念头，只想着饮食、衣服和卧具， 稍微提到功德就不想接受，营求世俗事业的人有这样的祸患。 他们喜欢询问世俗事业的功德，勤于言语上的营求，并为此感到欢欣， 对于勤劳修行的殊胜功德却不恭敬，营求世俗事业的人有这样的祸患。 他们沉迷于和亲友一起营求世俗事业，用自己的权势来调伏他人， 所有恶业他们都会去做，营求世俗事业的人有这样的祸患。 他们总是喜欢观察别人的过失，却不知道自己的过错， 看到有德行的人就嘲弄，营求世俗事业的人有这样的祸患。 他们常常被人轻视，当有人来请法时，他们却无法为他人解说， 因为他们的智慧不足，没有方便法门，营求世俗事业的人有这样的祸患。 应当观察这些祸患，那些喜欢从事这些事业的菩萨， 应当去做最殊胜的事业，所做的一切事业都不会有缺失。 舍弃千钱却只取一钱，有智慧的人应该呵责这种行为， 这样的人会被人嫌弃，如果他们喜欢做这种低贱的事业。 所以有智慧的人应该运用方便法门，舍弃那些**（此处原文缺失）**的事业， 有智慧的人知道后应该去做殊胜的事业，那是所有诸佛都赞叹的。 这时，弥勒菩萨（Maitreya Bodhisattva）对佛说：‘世尊！那些菩萨缺少智慧，心胸狭隘，只知道勤劳，舍弃最殊胜的佛法，却去做那些微不足道的小事。’ 佛说： ‘弥勒（Maitreya）！我现在告诉你，我命令你。那些菩萨因为不依佛教出家，所以不能灭除烦恼，没有禅定，没有智慧。’
English
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.' --------------------------------------------------------------------------------
Chinese
有读诵，不求多闻。复次，弥勒！诸如来教灭智行作智智，具足勤劳故能辩知，不可以俗业校量而知。此非勤劳者，乐闻生死流转者，所谓检挍世间所造作世间财购，于中菩萨不得慕羡。 “弥勒！假使检挍勤劳菩萨，作七宝塔满此三千大千世界，不能令我欢欣，非供养我，非承事我。弥勒！若有菩萨。乃至一四句偈，受持诵习与波罗蜜相应者，彼当令我欢欣，当供养我，当承事我。所以者何？弥勒！以多闻故，诸如来菩提不取诸物故。 “弥勒！若有菩萨勤劳事业者，于勤修读诵菩萨之所而为恼乱者，令修事业多致罪障无有福聚。所以者何？三种胜福皆因智起，以是故勤劳事业菩萨，于勤读诵诸菩萨等不应障碍。弥勒！譬如阎浮提营事业者皆满于中，其数无量；于勤诵念一菩萨所应勤给事。譬如阎浮提勤诵念诸菩萨等皆满其中，应当给事一禅定者。我如是说彼等菩萨善能给事，彼人已作无量福聚。所以者何？是最为得所谓第一义智慧相应，证知无有上故，一切世间最上最胜最高。弥勒！以是故欲取当禅定精进者，应习智业应，当求生般若住处。” 尔时弥勒菩萨白佛言：“世尊！已为诸菩萨说乐世间言话诸患，乐多言话、乐多睡眠、乐造多业诸患。世尊！菩萨当云何观乐戏论，如所观已，当趣寂 现代汉语译本：有人只是诵读经文，不追求广博的知识。此外，弥勒（Maitreya，未来佛）啊！诸佛如来教导，灭除智行而成就智慧，通过勤奋努力才能辨别，不能用世俗的事务来衡量和理解。那些不勤奋的人，喜欢在生死轮回中流转的人，他们所做的就是检查世间所造作的、用世间财物购买的东西，菩萨不应该羡慕这些。 弥勒啊！假设检查勤奋的菩萨，用七宝建造宝塔，充满这三千大千世界，也不能让我欢喜，不是在供养我，也不是在侍奉我。弥勒啊！如果有菩萨，哪怕只是受持、诵读、学习一句四句偈，并与波罗蜜（paramita，到彼岸）相应，那他就会让我欢喜，就是在供养我，就是在侍奉我。为什么呢？弥勒啊！因为通过广博的知识，诸佛如来证得菩提（bodhi，觉悟）是不执着于任何事物的。 弥勒啊！如果有菩萨勤劳于世俗事业，却去恼乱那些勤修读诵的菩萨，就会导致修习世俗事业的人增加罪障，而没有福德的积累。为什么呢？因为三种殊胜的福德都源于智慧，因此，勤劳于世俗事业的菩萨，不应该障碍那些勤修读诵的菩萨。弥勒啊！譬如阎浮提（Jambudvipa，南赡部洲）中从事世俗事业的人充满其中，数量无量；对于勤于诵念的一位菩萨，也应该勤加供养。又譬如阎浮提中勤于诵念的菩萨充满其中，也应当供养一位禅定者。我这样说，那些菩萨善于供养，他们已经积累了无量的福德。为什么呢？因为这是最能获得第一义智慧的，与第一义智慧相应，证知无上，在一切世间是最上、最胜、最高的。弥勒啊！因此，想要获得禅定精进的人，应该学习智慧的修行，应该寻求般若（prajna，智慧）的住处。 那时，弥勒菩萨对佛说：‘世尊！您已经为诸菩萨说了喜欢世间言语的种种过患，喜欢多说话、喜欢多睡觉、喜欢造作多种事业的种种过患。世尊！菩萨应当如何看待喜欢戏论？在这样观察之后，应当如何趋向寂静？’
English
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?' -------------------------------------------------------------------------------- 静行？”
Chinese
佛言：“弥勒！其戏论者，略说有二十种过，应当观察；若广说者则有无边。何等二十？弥勒！多戏论菩萨现见法中多不乐行，于忍辱中而复减少，熏习瞋恚，未生善根能令不生，已生善根能令减损。当有诤斗怨仇，当得短命，趣不端正，言语吃涩。若他教法于心不住，未说经法而不现前。诸善知识皆悉远离，于恶知识当速和合。当入苦道，于一切时闻不戏言，所生之处恒堕疑网，近于八难，白净法中勤求学处多有障碍。弥勒！如是等比说二十种诸患，为多戏论菩萨。” 尔时世尊，欲重宣此义，而说偈言： “现法得苦心不乐， 远于忍辱助瞋恚， 彼彼怨家常欢欣， 行戏论者有斯患。 恶黑魔罗为彼喜， 魔家眷属亦复然， 所有善处皆弃舍， 行戏论者有斯患。 所欲作彼诸善行， 彼以放逸故不住， 彼以放逸向恶道， 行戏论者有斯患。 以无信故心难伏， 生下贱家常被轻， 彼之舌根常蹇吃， 行戏论者有斯患。 为其说法而不住， 是故彼法不现前， 诸善知识皆离彼， 行戏论者有斯患。 于诸恶业恒和合， 于诸乘中极难净， 闻于法言意不乐， 行戏论者有斯患。 彼于诸善多障碍， 于诸行中多怨仇， 现代汉语译本 ‘静行吗？’ 佛说：‘弥勒（Maitreya，未来佛）！那些喜欢戏论的人，简略来说有二十种过失，应当仔细观察；如果详细来说，则有无量无边的过失。是哪二十种呢？弥勒！喜欢戏论的菩萨在现世修行中大多不乐于实践，在忍辱方面也会减少，熏习增长瞋恚，未生起的善根会因此不能生起，已生起的善根也会因此减损。他们会遭遇争斗和怨仇，会短命，会走向不端正的道路，说话也会口齿不清。如果别人教导佛法，他们也不会放在心上，即使没有讲过的佛法也不会显现。所有善知识都会远离他们，他们会很快与恶知识相合。他们会堕入苦道，在任何时候都听不到不戏论的言语，所生之处常常陷入疑惑的罗网，接近八难（八种难以修行佛法的障碍），在清净的佛法中勤奋学习时会有很多障碍。弥勒！像这样总共说了二十种过患，是为喜欢戏论的菩萨而说的。’ 这时，世尊为了重申这个道理，说了偈语： ‘现世得苦心不乐，远离忍辱助长瞋恚， 彼彼怨家常欢欣，行戏论者有此患。 恶黑魔罗（Mara，魔王）为此欢喜，魔的眷属也是如此， 所有善处皆被舍弃，行戏论者有此患。 想要做的那些善行，因为放逸而不能坚持， 因为放逸而走向恶道，行戏论者有此患。 因为没有信心所以心难以调伏，在**家（此处原文为“生**家”，可能指代某种不好的境地）常常被轻视， 他们的舌头常常口齿不清，行戏论者有此患。 为他们说法他们也不会听进去，所以佛法不会在他们面前显现， 所有善知识都会远离他们，行戏论者有此患。 他们总是与各种恶业相合，在各种乘（佛教的修行方法）中极难清净， 听到佛法言语也不喜欢，行戏论者有此患。 他们在各种善行中有很多障碍，在各种修行中有很多怨仇，