English
English version I do not say that those who practice as householders are teachers of pure Brahma conduct; I do not say that those who give alms seeking blessings are not seeking reward; I do not say that those who do good deeds seeking to repay kindness are well-disciplined; I do not say that those who seek profit and fame are pure in heart; I do not say that those who lack faith and are prone to discrimination are renunciates; I do not say that those who believe in other teachings are good at upholding precepts; I do not say that those who are disrespectful are listening to the Dharma; I do not say that those who love worldly scriptures and incantations love the Dharma; I do not say that those who do not believe in emptiness can attain liberation; I do not say that those who are attached to things are practicing purity; I do not say that those who are attached to practice can fulfill the Bodhi factors (components of enlightenment); I do not say that those who are attached to what they have attained have realized wisdom; I do not say that those who are weak are perfect in patience; I do not say that those who have not been offended by others have the armor of patience; I do not say that those who are naturally less afflicted are pure in precepts; I do not say that those who talk a lot are following the teachings; I do not say that those who enjoy talking are one-pointed in mind; I do not say that those who enjoy worldly affairs are not diminishing the Dharma; I do not say that those who are pure in heart will fall into evil realms; I do not say that those who act according to wisdom are practicing mixed practices; I do not say that those who act in accordance with skillful means are deceitful; I do not say that those who do not seek fame and profit are lying; I do not say that those who have no conceptual proliferation are slandering the Dharma; I do not say that those who like to protect the true Dharma are attached to their own lives; I do not say that those who are afraid of practice are generating diligence. Maitreya (name of a Bodhisattva, the future Buddha)! Such various faults, as well as flattery, perversion, greed, and indulgence, in the future five hundred years, those of the Bodhisattva vehicle will dwell in these evil practices, and should guard against them. At that time, the Bodhisattva Mahasattva (great Bodhisattva) Maitreya said to the Buddha: 'World Honored One! Are these sixty Bodhisattvas the only ones who will have these karmic obstacles in the future five hundred years? Or will there be other Bodhisattvas who will also be like this?' The Buddha said: 'Maitreya! After five hundred years, there will be other Bodhisattvas who will also be entangled by karmic obstacles, among whom some will be able to eliminate karmic obstacles, and some will increase them. 'Furthermore, Maitreya! At that time, among these five hundred Bodhisattva assemblies, there will be twenty Bodhisattvas who will be able to slightly reduce their karmic obstacles in the future.' --------------------------------------------------------------------------------
Chinese
障微细业障。后五百岁，当生村落城邑险难国土大豪姓家，聪明多智巧解方便，心意调柔多有润泽，利益弘广端正可喜，巧妙辩才覆藏己德，住在头陀功德之行。已于无数亿劫阿僧祇，集聚阿耨多罗三藐三菩提。护持正法弃舍身命，在兰若处远离聚落，不求名利常乐精勤，入众生行善能言论，通达世典少闻多解，于毗婆舍那悉能巧知，具得辩才善能分别，随问能答与义相应，得无碍辩才。或复有得无尽陀罗尼者，为四部众演说法时，佛威神力故、佛住持故，于如来所说修多罗、祇夜、受记、伽陀、忧陀那、尼陀那、阿波陀那、伊帝越多伽、阇多迦、毗佛略、阿浮陀达摩、优波提舍，能自辩说。 “弥勒！彼时二十巧方便菩萨，从阿阇梨和上等边，受此法本无量百千修多罗句，皆悉诵持解说。以诵持此法本故，彼善男子于诸辩才心无疑悔，摄受而住。 “复次，弥勒！于彼时中复有无方便菩萨，若在家俗人、若出家人，于彼持正法者、教法行者、真实行者彼诸法师边所说法教，悉不受持，欺诳调弄：‘汝等自造此法，所说法句非如来说；汝等随自意集作此文饰，迭相系缚，我等于此法中不生敬重，不生信乐难遭之想。’ “弥勒！于彼时中多有众生，诽谤此法、破坏此法、不受此法，犹如伎儿调戏之 现代汉语译本：能遮蔽细微的业障。在后五百岁时，他们将出生在村落、城邑、险恶的国土中的大豪族家庭，聪明多智，善于运用方便法门，心意调柔，富有慈悲，利益广博，相貌端正可喜，善于巧妙地隐藏自己的功德，安住于头陀（苦行）的功德修行中。他们已经在无数亿劫阿僧祇（无数）的时间里，积聚了阿耨多罗三藐三菩提（无上正等正觉）的资粮。他们护持正法，舍弃身命，住在兰若（寂静处）远离聚落，不求名利，常乐精进，进入众生之中行善，善于言论，通达世间典籍，少闻而多解，对于毗婆舍那（观）能够巧妙地了解，具备辩才，善于分别，随问能答，与义理相应，获得无碍辩才。或者还有获得无尽陀罗尼（总持）的人，在为四部众演说佛法时，由于佛的威神力，由于佛的住持，对于如来所说的修多罗（经）、祇夜（偈颂）、受记（授记）、伽陀（颂）、忧陀那（自说）、尼陀那（因缘）、阿波陀那（譬喻）、伊帝越多伽（本事）、阇多迦（本生）、毗佛略（方广）、阿浮陀达摩（未曾有法）、优波提舍（论议），能够自己辩说。 弥勒（菩萨名）！那时，二十位善于运用方便的菩萨，从阿阇梨（导师）和和上（亲教师）等处，接受这部法本中无量百千的修多罗（经）语句，都能诵持解说。因为诵持这部法本的缘故，这些善男子对于各种辩才心无疑惑，摄受而安住。 再者，弥勒！在那个时候，还有一些不善于运用方便的菩萨，无论是在家的俗人还是出家人，对于那些持守正法的人、教导佛法的人、真实修行的人，在这些法师那里所说的法教，都不接受奉持，反而欺骗调弄说：‘你们自己造作这些法，所说的法句不是如来说的；你们随着自己的意思编造这些文饰，互相束缚，我们对于这些法不生敬重，不生信乐，不认为这是难得遇到的。’ 弥勒！在那个时候，有很多众生，诽谤这部法，破坏这部法，不接受这部法，就像伎人（艺人）调戏一样。
English
English version: They can obscure subtle karmic hindrances. In the last five hundred years, they will be born into great and wealthy families in villages, towns, and dangerous lands, possessing intelligence and wisdom, skillful in using expedient means, with gentle and compassionate minds, broad in their benefits, with pleasing and upright appearances, skillful in concealing their own merits, and dwelling in the practice of the ascetic virtues of dhuta (ascetic practices). They have accumulated the merits of Anuttara-samyak-sambodhi (supreme perfect enlightenment) over countless eons of asamkhya (incalculable) time. They uphold the true Dharma, sacrificing their lives, dwelling in aranyas (secluded places) away from settlements, not seeking fame or gain, always delighting in diligence, entering among sentient beings to do good, skillful in speech, understanding worldly texts, learning little but understanding much, skillful in understanding vipassana (insight meditation), possessing eloquence, skillful in discernment, able to answer questions according to the meaning, and attaining unobstructed eloquence. Or there are those who attain inexhaustible dharanis (mantras), and when expounding the Dharma to the four assemblies, due to the Buddha's majestic power and the Buddha's support, they can explain the sutras (discourses), geyas (verses), vyakaranas (predictions), gathas (stanzas), udanas (spontaneous utterances), nidanas (causes), avadanas (parables), itivrittakas (stories of past lives), jatakas (birth stories), vaipulyas (extensive teachings), adbhuta-dharmas (wondrous teachings), and upadesas (instructions) spoken by the Tathagata. Maitreya (name of a Bodhisattva)! At that time, twenty Bodhisattvas who are skillful in using expedient means will receive from their acharyas (teachers) and upadhyayas (preceptors) countless hundreds and thousands of sutra (discourse) phrases from this Dharma text, and they will all be able to recite and explain them. Because of reciting and upholding this Dharma text, these good men will have no doubts in their minds about various forms of eloquence, and they will be able to embrace and abide in them. Furthermore, Maitreya! At that time, there will also be Bodhisattvas who are not skillful in using expedient means, whether they are lay people or renunciates, who will not accept and uphold the Dharma teachings spoken by those who uphold the true Dharma, teach the Dharma, and practice the Dharma truthfully. Instead, they will deceive and mock them, saying, 'You have created these teachings yourselves, and the phrases you speak are not those of the Tathagata; you have compiled these texts according to your own ideas, binding each other, and we do not respect these teachings, nor do we believe in them, nor do we think they are rare to encounter.' Maitreya! At that time, there will be many sentient beings who slander this Dharma, destroy this Dharma, and do not accept this Dharma, just like actors playing tricks. --------------------------------------------------------------------------------
Chinese
法，与彼同行：‘是诸比丘不依修多罗，不依毗尼演说法句。汝等莫生敬信希有之心，此非正法也。’ “弥勒！彼等痴人，不知所有一切善言皆是如来所说，彼诸人等为魔所持，当生诽谤彼诸法师所说之法，当作谤法业因缘。以作谤法业因缘故，当堕恶道。是故，弥勒！若欲护正法菩萨，当作方便，覆藏己德，于种种有行众生应须护持，勿令彼等生障碍想。” 尔时弥勒菩萨摩诃萨白佛言： “希有，世尊！婆伽婆！于彼时中菩萨乘人，无有智慧不求辩才，而于人法不能生信，乃于谁边求生善根？当求陀罗尼以自护。若不如是，于彼持法诸法师边，起于诽谤生于秽污。 “世尊！譬如有人渴欲饮水，若至泉池若陂若井，未饮其水，先掷粪秽置中，掷粪置已还欲饮水，闻水臭秽憎恶不饮，不说自污因缘，反说彼过：‘奇哉！此水甚大臭秽。’自过不晓，而与彼水作其过咎。 “如是，如是！世尊！彼痴人辈长夜求法欲察法行，先于人法求其过已，还从闻法憎恶法师及所说法，如彼痴人嫌恶泉池陂井泊等，持法比丘应如是知。若复有人能说是法，当知皆是佛威神力。 “如是，世尊！于五百岁后有无智菩萨，而污彼法及持法比丘已，还于其边欲饮法味，彼不自觉己之过恶，当复调 现代汉语译本：‘与那些人同行：‘这些比丘不依据修多罗（Sutra，佛经），不依据毗尼（Vinaya，戒律）来演说佛法。你们不要产生敬信和稀有的想法，这不是正法。’ 弥勒（Maitreya，未来佛）啊！那些愚痴的人，不知道所有善言都是如来说的。这些人被魔所控制，会诽谤那些法师所说的法，造下诽谤佛法的业因。因为造下诽谤佛法的业因，他们会堕入恶道。所以，弥勒啊！如果想要护持正法的菩萨，应当方便地隐藏自己的功德，对于各种有行为的众生，应当加以护持，不要让他们产生障碍的想法。” 这时，弥勒菩萨摩诃萨（Bodhisattva-Mahasattva，大菩萨）对佛说： “稀有啊，世尊（Bhagavan，佛的尊称）！婆伽婆（Bhagavan，佛的尊称）！在那个时候，菩萨乘人（Bodhisattva-yana，菩萨的修行方式）没有智慧，不寻求辩才，却不能对人法产生信心，那么他们要向谁求得善根呢？应当寻求陀罗尼（Dharani，总持）来保护自己。如果不是这样，他们就会对那些持法的法师产生诽谤，产生污秽的想法。 “世尊！譬如有人口渴想喝水，如果到了泉水、池塘或井边，还没喝水，就先往里面扔粪便，扔完粪便后还想喝水，闻到水臭秽就憎恶不喝，不说自己污染的原因，反而说水的过错：‘奇怪啊！这水真臭。’自己犯的过错不明白，反而把过错归咎于水。 “就像这样，就像这样！世尊！那些愚痴的人，长久以来寻求佛法，想要观察佛法修行，却先在人法中寻找过错，然后从听闻佛法中憎恶法师和所说的法，就像那些愚痴的人嫌恶泉水、池塘、水泊等一样。持法的比丘应当这样理解。如果有人能够说出这样的法，应当知道这都是佛的威神之力。 “就像这样，世尊！在五百岁之后，会有没有智慧的菩萨，他们会玷污佛法和持法的比丘，然后还想从他们那里获得佛法的滋味，他们不自觉自己的过错，反而会调戏那些持法的人。”
English
English version: ‘Walking with those people: “These Bhikshus (monks) do not rely on the Sutras (Buddhist scriptures), nor do they rely on the Vinaya (monastic rules) to expound the Dharma (Buddhist teachings). You should not give rise to respect, faith, or a sense of wonder, for this is not the true Dharma.”’ “Maitreya (the future Buddha)! Those foolish people do not know that all good words are spoken by the Tathagata (Buddha). These people are possessed by Mara (demon) and will slander the Dharma spoken by those Dharma masters, creating the karmic cause for slandering the Dharma. Because of creating the karmic cause for slandering the Dharma, they will fall into evil realms. Therefore, Maitreya! If a Bodhisattva (enlightenment being) wishes to protect the true Dharma, they should skillfully conceal their own merits, and for all sentient beings with actions, they should protect them, not allowing them to give rise to thoughts of obstruction.” At that time, the Bodhisattva-Mahasattva (great Bodhisattva) Maitreya said to the Buddha: “It is rare, World Honored One (Bhagavan, an epithet of the Buddha)! Bhagavan! At that time, those who are on the Bodhisattva-yana (Bodhisattva path) have no wisdom, do not seek eloquence, and cannot generate faith in the Dharma of people. Then, from whom will they seek to generate good roots? They should seek Dharani (mantra) to protect themselves. If it is not so, they will slander those Dharma masters who uphold the Dharma, giving rise to defiled thoughts. “World Honored One! It is like a person who is thirsty and wants to drink water. If they go to a spring, pond, or well, before drinking the water, they first throw feces into it. After throwing the feces, they still want to drink the water. When they smell the foul odor of the water, they hate it and do not drink it. They do not speak of their own cause of defilement, but instead speak of the water’s fault: ‘How strange! This water is very foul.’ They do not understand their own fault, but instead blame the water. “It is like this, it is like this! World Honored One! Those foolish people, for a long time seeking the Dharma, wanting to observe the practice of the Dharma, first seek faults in the Dharma of people, and then from hearing the Dharma, they hate the Dharma masters and the Dharma they speak, just like those foolish people who dislike springs, ponds, and pools. The Bhikshus who uphold the Dharma should understand it this way. If someone can speak such Dharma, it should be known that it is all the power of the Buddha’s majestic spiritual power. “It is like this, World Honored One! After five hundred years, there will be Bodhisattvas without wisdom, who will defile the Dharma and the Bhikshus who uphold the Dharma, and then they will want to obtain the taste of the Dharma from them. They are not aware of their own faults, and instead will ridicule those who uphold the Dharma.” --------------------------------------------------------------------------------