English
English version 'Is it quiet conduct?' The Buddha said, 'Maitreya! Those who indulge in frivolous talk have, briefly stated, twenty kinds of faults that should be observed; if described in detail, there would be countless faults. What are these twenty? Maitreya! Bodhisattvas who enjoy frivolous talk mostly do not delight in practice in their present lives, and their practice of patience diminishes, they cultivate and increase anger, unarisen good roots are prevented from arising, and arisen good roots are diminished. They will encounter strife and enmity, they will have short lives, they will go down unrighteous paths, and their speech will be stammering. If others teach the Dharma, it will not stay in their minds, and even the Dharma that has not been spoken will not manifest. All good teachers will stay away from them, and they will quickly associate with evil teachers. They will fall into the path of suffering, at all times they will not hear non-frivolous words, and in their places of birth they will constantly fall into nets of doubt, they will be close to the eight difficulties (eight obstacles to practicing the Dharma), and when diligently studying the pure Dharma, they will have many obstacles. Maitreya! These twenty kinds of faults are spoken for Bodhisattvas who enjoy frivolous talk.' At that time, the World Honored One, wishing to restate this meaning, spoke in verse: 'In the present life, they obtain suffering and their minds are not joyful, they are far from patience and help anger grow, Their enemies are always happy, those who engage in frivolous talk have these faults. The evil black Mara (demon king) is pleased by them, and the demon's family is also the same, All good places are abandoned, those who engage in frivolous talk have these faults. The good deeds they wish to do, they cannot maintain due to negligence, Due to negligence, they go towards evil paths, those who engage in frivolous talk have these faults. Because they have no faith, their minds are difficult to subdue, in the ** family (here the original text is '生**家', possibly referring to some bad situation) they are often looked down upon, Their tongues often stammer, those who engage in frivolous talk have these faults. When the Dharma is spoken to them, they do not listen, therefore the Dharma does not manifest before them, All good teachers stay away from them, those who engage in frivolous talk have these faults. They are always associated with various evil deeds, and it is extremely difficult for them to purify themselves in the various vehicles (Buddhist paths of practice), They do not delight in hearing the words of the Dharma, those who engage in frivolous talk have these faults. They have many obstacles in various good deeds, and many enemies in various practices,
Chinese
彼发勤时多有障， 行戏论者有斯患。 如是诸患智者知， 一切戏论应当舍， 戏论行者道难得， 是故不应住戏论。 走避由旬复由旬， 所有戏论及诤竞， 我今不能独住此， 须臾之间烦恼处。 我今出家求利德， 莫作诤竞生恶心， 无有田地及商估， 为何事故起诤斗。 妻与儿子及奴婢， 无有家宅诸财等， 彼无奴仆自在处， 既出家已莫诤竞。 既着袈裟衣服已， 寂静诸仙所印可， 汝等具足是功德， 舍於戏论当生忍。 心如毒蛇及罗刹， 当生地狱鬼畜生， 戏论行者得不难， 故于解脱生精进。 所有诸苦害缚处， 怨仇呵责打缚等， 和合聚集相诤论， 世间所有皆住此。 若有和合怨难得， 和合之者增名闻， 和合之者得相爱， 何有智者不和合。 伺求过者不得便， 眷属不曾相破坏， 彼诸朋友不离散， 远离戏论得顺教。 安乐乘中当得净， 得脱业障无有余， 降伏魔罗及军众， 被他诽毁当生忍。 若有戏论多诸患， 无戏论者德难量， 我能示现如是等， 欲得菩提当生忍。” 尔时弥勒菩萨白佛言：“希有，世尊！乃至如来说此发觉诸烦恼。世尊！颇有此等诸 现代汉语译本 当他精进修行时，会有许多障碍，那些沉迷于戏论的人会遭受这样的困扰。 智者明白这些过患，应该舍弃一切戏论。 沉迷于戏论的人难以证得真道，因此不应执着于戏论。 要像逃避远方一样逃避一切戏论和争斗。 我不能独自待在这里，哪怕只是片刻，这里都是烦恼的根源。 我如今出家是为了追求功德，不要因为争斗而生起恶念。 我们没有田地，也没有商业交易，为何要争斗呢？ 我们没有妻子、儿女、奴婢，也没有房屋和财产。 我们没有奴仆，是自由自在的，既然已经出家，就不要争斗。 既然已经穿上袈裟，这是寂静的圣贤所认可的。 你们都具备这样的功德，应当舍弃戏论，生起忍辱之心。 心如毒蛇和罗刹（恶鬼），沉迷戏论的人会堕入地狱、饿鬼和畜生道。 因此，为了解脱，要精进修行。 所有痛苦、束缚、怨恨、责骂、殴打和捆绑等，都是因为人们聚集在一起争论。 世间的一切都存在于这些争论之中。 如果能够和合，怨恨就难以产生，和合的人会增加名声。 和合的人会彼此相爱，有智慧的人怎么会不和合呢？ 那些伺机寻找别人过错的人不会得逞，眷属之间不会互相破坏。 他们的朋友不会离散，远离戏论就能遵循教诲。 在安乐的道路上，他们会得到清净，彻底摆脱业障。 他们能降伏魔罗（魔王）和他的军队，即使被诽谤也要生起忍辱之心。 如果沉迷于戏论，就会有许多过患，而没有戏论的人，其功德是难以估量的。 我能展示这些道理，想要获得菩提（觉悟）就应当生起忍辱之心。 这时，弥勒菩萨（未来佛）对佛说：‘世尊，真是稀有！您竟然能如此阐述觉悟和烦恼的道理。世尊，是否还有其他这样的烦恼呢？’
English
English version When he exerts diligence, there are many obstacles; those who engage in idle talk suffer such troubles. The wise understand these faults; all idle talk should be abandoned. Those who engage in idle talk find the path difficult to attain; therefore, one should not dwell in idle talk. Flee from all idle talk and disputes as if fleeing from a great distance. I cannot stay here alone, even for a moment, for this is a place of affliction. I have now left home to seek merit and virtue; do not generate evil thoughts through disputes. We have no fields, nor do we engage in commerce; why then should we quarrel? We have no wives, children, or servants, nor do we have houses or possessions. We have no servants and are free; since we have left home, we should not quarrel. Having donned the robes, which are approved by the silent sages, you all possess such merits; abandon idle talk and cultivate patience. The mind is like a poisonous snake and a Rakshasa (demon); those who engage in idle talk will fall into hell, the realm of hungry ghosts, and the animal realm. Therefore, for the sake of liberation, one should diligently practice. All suffering, bondage, hatred, scolding, beatings, and restraints arise from people gathering together to argue. All things in the world dwell in these disputes. If there is harmony, hatred is difficult to arise; those who are harmonious increase their reputation. Those who are harmonious love each other; how can a wise person not be harmonious? Those who seek the faults of others will not succeed; family members will not destroy each other. Their friends will not be scattered; by abandoning idle talk, one can follow the teachings. On the path of peace, they will attain purity and completely escape karmic obstacles. They can subdue Mara (the demon king) and his army; even when slandered, they should cultivate patience. If one engages in idle talk, there are many faults; the merits of those who do not engage in idle talk are immeasurable. I can demonstrate these principles; if you wish to attain Bodhi (enlightenment), you should cultivate patience. At that time, Bodhisattva Maitreya (the future Buddha) said to the Buddha: 'World Honored One, it is rare! You have explained the principles of awakening and afflictions so thoroughly. World Honored One, are there other such afflictions?' --------------------------------------------------------------------------------
Chinese
菩萨，于后闻此如是发觉诸烦恼，当作厌以不？于烦恼行中当能断以不？” 佛告弥勒菩萨言：“弥勒！于未来世当少有菩萨乘行富伽罗，若于后五百世时，当断烦恼行，多有刚强，心体无敬我慢自高，作诸分别不能修习。是故魔波旬作比丘形来，在彼等前作如是破坏：‘此等修多罗，他家文章，非是如来所说。所以者何？于此修多罗所说诸功德无有彼我。’然彼徒众被破已，如来所说诸修多罗中，当作疑惑，当起诤竞，不肯受持，亦不为他说，亦不修习。然彼等痴人不作如是知，此是诸业果报，我等当不能证如是功德。” 尔时弥勒菩萨白佛言：“世尊！如来叹阿弥多如来十种发心，于中各随念发，若念当欲生彼，当即得生彼。世尊！何者是十种发心于彼处生？” 佛告弥勒言：“彼等发心非少智者，有彼发心是大事者。所有欲生阿弥陀刹中者，当为一切众生发慈悲心，不生瞋恨，当生阿弥陀如来佛刹。为一切众生生慈悲心故当生彼处。离于杀害受持正法，发此心故当生彼处。舍于身命发心，不着一切诸法故当生于彼处。发甚深忍行清净信，发此心故当生彼处。不染名闻利养一切智宝，发此心故当生彼处。为一切众生生贵敬，发心不忘失故当生彼处。不惊不怖不爱凡言语，发此心故当生彼处。入 现代汉语译本：菩萨，在之后听到这些，像这样觉察到各种烦恼，应当厌恶它们吗？在烦恼的行持中，应当能够断除它们吗？” 佛告诉弥勒菩萨说：“弥勒！在未来的世代，将很少有以菩萨乘修行的补特伽罗（指人），如果在后五百世时，将断除烦恼的行持，他们大多刚强，心体没有敬畏，我慢自高，做各种分别，不能修习。因此，魔波旬会化作比丘的形象来到他们面前，像这样进行破坏：‘这些修多罗（佛经），是其他人的文章，不是如来说的。为什么呢？因为在这修多罗所说的各种功德中，没有彼我之分。’然而，那些徒众被破坏后，对于如来说的各种修多罗，会产生疑惑，会发起争论，不肯接受奉持，也不为他人宣说，也不修习。然而，那些愚痴的人不这样认为，这是各种业的果报，我们不能证得这样的功德。” 这时，弥勒菩萨对佛说：“世尊！如来赞叹阿弥陀如来（无量光佛）的十种发心，在其中各自随念而发，如果念想当要往生到那里，就当即能够往生到那里。世尊！哪十种发心是在那里往生的呢？” 佛告诉弥勒说：“那些发心不是小智慧的人所能有的，有那些发心是大事。所有想要往生到阿弥陀佛刹（阿弥陀佛的净土）中的人，应当为一切众生发起慈悲心，不生嗔恨，当往生到阿弥陀如来佛刹。为了对一切众生生起慈悲心，所以当往生到那里。远离杀害，受持正法，发起这个心，所以当往生到那里。舍弃身命，发起心，不执着一切诸法，所以当往生到那里。发起甚深的忍辱，行持清净的信心，发起这个心，所以当往生到那里。不贪染名闻利养，追求一切智宝，发起这个心，所以当往生到那里。为了对一切众生生起尊敬，发起心不忘失，所以当往生到那里。不惊恐，不害怕，不爱凡俗的言语，发起这个心，所以当往生到那里。进入
English
English version: 'Bodhisattva, upon hearing this later, and thus perceiving all these afflictions, should they be disgusted by them? In the practice of afflictions, should they be able to sever them?' The Buddha said to Bodhisattva Maitreya, 'Maitreya! In future ages, there will be few Pudgalas (persons) practicing the Bodhisattva path. If, in the latter five hundred ages, they are to sever the practice of afflictions, many will be stubborn, their minds will lack reverence, they will be arrogant and conceited, making various distinctions and unable to practice. Therefore, Mara Papiyas (the Evil One) will come in the form of a Bhikshu (monk), and in front of them, will cause such destruction: “These Sutras (Buddhist scriptures) are the writings of others, not what the Tathagata (Buddha) has spoken. Why is that? Because in the various merits spoken of in these Sutras, there is no distinction between self and other.” However, after those followers are destroyed, they will have doubts about the various Sutras spoken by the Tathagata, they will initiate disputes, they will not accept and uphold them, nor will they preach them to others, nor will they practice them. However, those foolish people do not know that this is the result of various karmas, and that we will not be able to attain such merits.' At that time, Bodhisattva Maitreya said to the Buddha, 'World Honored One! The Tathagata praises the ten aspirations of Amitabha Tathagata (Buddha of Infinite Light), in which each is made according to one's thoughts. If one thinks of being born there, one will immediately be born there. World Honored One! What are the ten aspirations for being born in that place?' The Buddha said to Maitreya, 'Those aspirations are not for those of little wisdom; having those aspirations is a great matter. All those who wish to be born in Amitabha's Buddha-land (Amitabha's Pure Land) should generate a heart of loving-kindness for all sentient beings, without anger, and should be born in Amitabha Tathagata's Buddha-land. Because of generating a heart of loving-kindness for all sentient beings, one should be born there. By abstaining from killing and upholding the Dharma, and generating this aspiration, one should be born there. By abandoning one's life, generating the aspiration, and not being attached to any dharmas, one should be born there. By generating profound patience and practicing pure faith, and generating this aspiration, one should be born there. By not being tainted by fame, gain, and the pursuit of the treasure of all wisdom, and generating this aspiration, one should be born there. By generating respect for all sentient beings, and generating the aspiration without forgetting, one should be born there. By not being startled, not being afraid, and not loving mundane speech, and generating this aspiration, one should be born there. Entering' --------------------------------------------------------------------------------