Chinese
果报得二十功德，弃舍利养及与名闻，衣服、饮食无所希望，饶益为首常行法施。 “复次，弥勒！菩萨复有二十种功德，不求果报，菩萨为他行法施时，不着利养名闻，饶益为首数行法施。何者二十？彼未生辩才则能令生；生已不失；得陀罗尼；当得密动；不用多力广益群生；少用功力多所利益；于众生边恭敬尊重；常应供养；当得身密；当得口密；当得意密；超越恶道及诸恐怖；于命终时心得欢欣；如法正说能伏他论；具大威德胜人敬仰，况余凡庶；诸根成就，无能及者；深心具足，得舍摩他、毗婆舍那；能行难行精进不减；守护正法速能超度不退转地；一切行中得随顺住。弥勒！是名复有二十种功德，菩萨法施不求果报，不着利养及与名闻、衣服、饮食，饶益为先，数行法施。 “弥勒！汝观未来后五百岁中，有几所无智菩萨乘富伽罗等，行法施时，望报欢喜，非不望报？彼作是心为他说法，增多亲友及乞丐所故行于法施。又作是念：‘云何当令出家在家生净信心，供养于我衣服、饮食、卧具、汤药所须，以是缘故为他说法。’ “弥勒！譬如死蛇、死狗及死人等，其实臭秽可恶脓烂不净，众人厌恶舍离远去。 “如是，如是！弥勒！于后末世诸法师等，唯求果报为他说法，若无财利 现代汉语译本：菩萨因果报而获得二十种功德，他们舍弃对供养和名声的追求，不希求衣服和饮食，以利益众生为首要，经常施行佛法布施。 弥勒啊！菩萨还有二十种功德，他们不求果报。当菩萨为他人施行佛法布施时，不执着于利益和名声，以利益众生为首要，经常施行佛法布施。这二十种功德是什么呢？他们未生起的辩才能够生起；生起的辩才不会失去；获得陀罗尼（总持，记忆和理解佛法的能力）；将获得秘密的行动；不用花费太多力量就能广泛利益众生；用少许的功力就能利益众多；对众生恭敬尊重；常应接受供养；将获得身密（身体的秘密力量）；将获得口密（语言的秘密力量）；将获得意密（意念的秘密力量）；超越恶道和各种恐怖；在临终时内心感到欢喜；如法正确地宣说佛法能够降伏其他论点；具有强大的威德，胜过他人，受到敬仰，更何况是其他凡夫俗子；诸根（眼、耳、鼻、舌、身、意）成就，无人能及；内心深厚，具备舍摩他（止）和毗婆舍那（观）；能够实行难以实行的精进，毫不减退；守护正法，迅速能够超越不退转地；在一切行为中都能随顺安住。弥勒啊！这就是菩萨不求果报，不执着于利益、名声、衣服和饮食，以利益众生为先，经常施行佛法布施的另外二十种功德。 弥勒啊！你观察未来后五百岁中，有多少没有智慧的菩萨，像富伽罗（补特伽罗，指人）一样，在施行佛法布施时，希望得到回报而感到欢喜，并非不希望得到回报？他们心里想着为他人说法，是为了增加亲友和乞丐的缘故而施行佛法布施。他们又想着：‘如何才能让出家和在家的人对我有清净的信心，供养我衣服、饮食、卧具和汤药等所需，因为这个缘故才为他人说法。’ 弥勒啊！譬如死蛇、死狗和死人等，它们的身体臭秽可恶，脓烂不干净，众人厌恶而舍弃远离。 是这样的，是这样的！弥勒啊！在后来的末世，那些法师等，只求果报而为他人说法，如果没有财利，
English
English version: The bodhisattvas, due to their actions, attain twenty merits, abandoning the pursuit of offerings and fame, not desiring clothing or food, prioritizing the benefit of beings, and frequently practicing Dharma giving. Furthermore, Maitreya! Bodhisattvas possess twenty kinds of merits, not seeking rewards. When bodhisattvas practice Dharma giving for others, they do not cling to gain or fame, prioritizing the benefit of beings and frequently practicing Dharma giving. What are these twenty? They can generate eloquence that has not yet arisen; once arisen, it is not lost; they obtain dharani (the power to retain and understand the Dharma); they will attain secret actions; they can widely benefit beings without using much effort; they can benefit many with little effort; they are respectful and reverent towards beings; they are worthy of constant offerings; they will attain body secrets; they will attain speech secrets; they will attain mind secrets; they transcend evil paths and all fears; at the time of death, their minds are joyful; they can subdue other arguments by speaking the Dharma correctly; they possess great power and virtue, surpassing others and being revered, let alone ordinary people; their senses (eyes, ears, nose, tongue, body, mind) are perfected, and no one can match them; their minds are profound, possessing both shamatha (calm abiding) and vipashyana (insight); they can practice difficult practices with undiminished diligence; they protect the true Dharma and quickly transcend the stage of non-retrogression; they can abide in accordance with all actions. Maitreya! These are the additional twenty merits of bodhisattvas who practice Dharma giving without seeking rewards, not clinging to gain, fame, clothing, or food, prioritizing the benefit of beings, and frequently practicing Dharma giving. Maitreya! Observe in the future, during the last five hundred years, how many unwise bodhisattvas, like puggala (person), when practicing Dharma giving, hope for rewards and are pleased, not not hoping for rewards? They think that they are teaching the Dharma for the sake of increasing friends and beggars, and thus practice Dharma giving. They also think: 'How can I make those who have left home and those who have not have pure faith in me, and offer me clothing, food, bedding, and medicine, and because of this reason, they teach the Dharma for others.' Maitreya! For example, dead snakes, dead dogs, and dead people, their bodies are foul and disgusting, festering and unclean, and people are disgusted and abandon them, staying far away. It is so, it is so! Maitreya! In the later degenerate age, those Dharma teachers, etc., only seek rewards when teaching the Dharma for others, and if there is no financial gain, --------------------------------------------------------------------------------
Chinese
，厌恶生苦，疲倦舍去：‘我等无利，如此法施无有利润。’既不与我衣服、饮食、卧具床铺，作如是念：‘我何因缘于中疲苦？’彼人为重供养承事己身，畜于侍者及弟子等，而不为法，都无利益他人之事，而口诈现如是慰喻教导众人：‘我有慈悲如法摄众，不为财利、为利益故，至彼城邑聚落王家，为成熟众生故。’彼虽作是语，心常唯为衣服、饮食、卧具、汤药等事。 “弥勒！我不说彼求财物者法施清净。何以故？夫求报者法不平等。 “弥勒！我不说彼希望报者成熟众生。何以故？若自未成熟能成熟他，无有是处。 “弥勒！我不说重承事爱供养身，摄取种种物者为利益他事。何以故？为承事者唯为身乐故，不能摄众建立修行故。 “弥勒！我不说诈称善者为住兰若。 “弥勒！我不说薄福人者为少欲行。 “弥勒！我不说追求好饮食者为行乞食。 “弥勒！我不说少利养者为知足行；我不说求好衣服者为持粪扫衣；我不说道俗不识而独住者为不杂行；我不说好谄曲者值佛兴世；我不说求他短者能与法合；我不说多瞋怒者为戒聚清净；我不说我慢贡高者为多闻；我不说好朋党者为持律师；我不说威仪浊者为善敬说法；我不说多绮语调弄者为善说法师；我不说染 现代汉语译本 （他们）厌恶生的苦，疲倦而舍弃（法施）：‘我们没有利益，这样的法施没有利润。’他们既不给我衣服、饮食、卧具床铺，就想：‘我为什么要在其中疲惫辛苦？’那人重视供养和侍奉自己，蓄养侍者和弟子等，却不为了佛法，完全不做利益他人的事，却口头上假装安慰教导众人：‘我慈悲地依法摄受大众，不是为了财利，而是为了利益，才到那些城邑、村落、王家，为了成熟众生。’他们虽然这样说，心里却常常只想着衣服、饮食、卧具、汤药等事。 弥勒（Maitreya，未来佛）！我不说那些求财物的人法施是清净的。为什么呢？因为求回报的人，他们的法是不平等的。 弥勒！我不说那些希望回报的人能成熟众生。为什么呢？如果自己都没有成熟，却能成熟他人，这是不可能的。 弥勒！我不说那些重视侍奉和喜爱供养自己，摄取各种物品的人，是为利益他人而做事的。为什么呢？因为那些只为侍奉自己的人，只是为了自身的快乐，不能摄受大众，建立修行。 弥勒！我不说那些假装善良的人是住在兰若（Aranya，寂静处）的修行人。 弥勒！我不说那些福报浅薄的人是少欲知足的修行人。 弥勒！我不说那些追求美味饮食的人是行乞食的修行人。 弥勒！我不说那些只求少量供养的人是知足的修行人；我不说那些追求好衣服的人是持粪扫衣（Pamsukula，指捡拾丢弃的旧布制成的衣服）的修行人；我不说那些不被道俗认识而独自居住的人是不杂的修行人；我不说那些喜欢谄媚奉承的人能值遇佛陀出世；我不说那些喜欢揭露他人缺点的人能与佛法相应；我不说那些多嗔怒的人是持戒清净的修行人；我不说那些我慢贡高的人是多闻的修行人；我不说那些喜欢结党营私的人是持律师（Vinaya，戒律）的修行人；我不说那些威仪不庄重的人是善于恭敬说法的人；我不说那些喜欢说绮语调戏的人是善于说法的法师；我不说那些贪染
English
English version They abhor the suffering of birth, weary and abandoning (the Dharma giving): ‘We have no benefit, such Dharma giving has no profit.’ Since they do not give me clothes, food, bedding, and couches, they think: ‘Why should I be weary and suffer in this?’ That person values offerings and serving themselves, keeping attendants and disciples, but not for the Dharma, doing nothing to benefit others, yet verbally pretending to comfort and teach the masses: ‘I compassionately receive the masses according to the Dharma, not for wealth, but for benefit, I go to those cities, villages, and royal families, for the sake of maturing sentient beings.’ Although they say this, their minds are always only thinking about clothes, food, bedding, medicine, and such things. Maitreya! I do not say that those who seek wealth have pure Dharma giving. Why? Because those who seek reward, their Dharma is not equal. Maitreya! I do not say that those who hope for reward can mature sentient beings. Why? If one is not mature themselves, how can they mature others? This is impossible. Maitreya! I do not say that those who value serving and loving to be offered to, and who take various things, are doing things for the benefit of others. Why? Because those who only serve themselves are only for their own pleasure, and cannot receive the masses and establish practice. Maitreya! I do not say that those who pretend to be good are practitioners living in Aranya (a quiet place). Maitreya! I do not say that those with shallow blessings are practitioners of few desires and contentment. Maitreya! I do not say that those who pursue delicious food are practitioners of begging for food. Maitreya! I do not say that those who only seek small offerings are practitioners of contentment; I do not say that those who pursue good clothes are practitioners of wearing Pamsukula (clothes made from discarded old cloth); I do not say that those who live alone without being recognized by the laity and clergy are practitioners of non-mixing; I do not say that those who like to flatter can meet the Buddha's appearance in the world; I do not say that those who like to expose others' shortcomings can be in accordance with the Dharma; I do not say that those who are full of anger are practitioners of pure precepts; I do not say that those who are arrogant are practitioners of great learning; I do not say that those who like to form cliques are practitioners of the Vinaya (monastic rules); I do not say that those whose deportment is not dignified are good at respectfully teaching the Dharma; I do not say that those who like to speak frivolous and teasing words are good Dharma teachers; I do not say that those who are attached --------------------------------------------------------------------------------
Chinese
着家者为清净梵行导师；我不说求福田施者为不希报；我不说求报恩者以为善摄事；我不说求利养名闻者为内心清净；我不说无信多分别者以为出家；我不说信他教者为好持戒；我不说不尊重者以为听法；我不说着世典咒咀者以为爱法；我不说不信空者而得解脱；我不说染著者以为修行净；我不说染着行者为满菩提分；我不说住所得者以为证智；我不说羸弱者为忍辱满足；我不说无人触者为忍力铠；我不说本性少烦恼者为戒清净；我不说多语者为依教行；我不说乐言语者以为一心；我不说乐作世业者为法不减少；我不说内心净者当堕恶趣；我不说依智行者以为杂行；我不说方便相应行者以为谄曲；我不说不求名利者以为妄语；我不说无戏论者以为谤法；我不说喜护正法者为爱身命；我不说恐怖行者为发精进。 “弥勒！如是等种种诸过，谄曲颠倒贪恣等，于未来世五百年后，菩萨乘辈住此恶行，当须护之。” 尔时弥勒菩萨摩诃萨白佛言：“世尊！唯此六十菩萨，于未来世五百岁后有诸业障，为当更有其余菩萨耶？” 佛言： “弥勒！于五百岁后更有其余菩萨，当为业障所缠，其中亦有能尽业障或增长者。 “复次，弥勒！于彼时此五百菩萨众中，当有二十菩萨，于未来世能少有业 现代汉语译本 以在家身份修行的人，我不会说他们是清净梵行的导师；我不会说那些为了求福报而布施的人是不求回报的；我不会说那些为了报恩而行善的人是善于摄持的；我不会说那些为了追求利益和名声的人是内心清净的；我不会说那些没有信仰却喜欢分别的人是出家人；我不会说那些相信其他教派的人是持戒良好的人；我不会说那些不尊重他人的人是听法的人；我不会说那些喜欢世俗典籍和咒语的人是喜爱佛法的人；我不会说那些不相信空性的人能够获得解脱；我不会说那些执着于事物的人是修行清净的人；我不会说那些执着于修行的人能够圆满菩提分（菩提的组成部分）；我不会说那些执着于所得的人是证得智慧的人；我不会说那些身体虚弱的人是忍辱圆满的人；我不会说那些没有受到他人侵犯的人是具有忍辱力量的人；我不会说那些天生烦恼少的人是戒律清净的人；我不会说那些喜欢多说话的人是依教奉行的人；我不会说那些喜欢谈论的人是内心专注的人；我不会说那些喜欢从事世俗事务的人是佛法没有减少的人；我不会说那些内心清净的人会堕入恶道；我不会说那些依智慧而行的人是杂乱修行的人；我不会说那些方便相应而行的人是谄媚的人；我不会说那些不求名利的人是妄语的人；我不会说那些没有戏论的人是诽谤佛法的人；我不会说那些喜欢守护正法的人是贪爱自身性命的人；我不会说那些恐惧修行的人是发精进心的人。 弥勒（菩萨名，未来佛）！像这样种种的过失，以及谄媚、颠倒、贪婪放纵等行为，在未来世五百年后，菩萨乘的修行者会住在这些恶行中，应当要防护这些行为。 那时，弥勒菩萨摩诃萨（大菩萨）对佛说：‘世尊！只有这六十位菩萨，在未来世五百年后会有这些业障吗？还是有其他的菩萨也会这样呢？’ 佛说： ‘弥勒！在五百年后，还有其他的菩萨，也会被业障所缠绕，其中也有能够消除业障的，也有增长业障的。 ‘再者，弥勒！在那个时候，这五百位菩萨众中，会有二十位菩萨，在未来世能够稍微减少业障。’