Chinese
弄彼等法师，于众人前说其过咎，起染污已，觅其过失，生厌想已，便欲舍离。” 尔时世尊赞叹弥勒菩萨言： “善哉，善哉！弥勒！汝善说此言。若能不求他过失短者，当知己不离一切过恶。弥勒！有四因缘，一切辩才诸佛所说，应如是知。弥勒，复有四因缘，当知四辩即一切诸佛如来所说毁呰，一切诸佛而不许可。弥勒！何者四辩因缘？当知诸佛所说。弥勒！其辩者，义具足非不义具足，法具足非不法具足，当尽烦恼不增烦恼，说涅槃功德示生死过恶。弥勒！是为四辩，当知诸佛所说。 “弥勒！若有比丘、比丘尼、优婆塞、优婆夷，与此四辩和合相应能辩说者，若善男子、若善女人于彼人边，当如佛想、作教师想而听法义。何以故？弥勒！彼所有说者，当知皆是如来所说，应如是见。 “弥勒！若有谤此四辩，言：‘非佛说。’不生尊重恭敬之心，憎嫉人故，彼即诽谤一切诸佛所说辩才。诽谤法已，作灭法过业；作灭法行已，堕于恶趣。是故，弥勒！若有信心善男子等，欲得远离灭法业障因缘者，不可以憎嫉人故而憎嫉于法，不可以不爱人故于彼法边不生爱心。 “弥勒！何者辩说为诸佛毁呰而不许可。弥勒！或有辩说，无有利益，不依实法，增长烦恼，不尽烦恼，增长生死 现代汉语译本：‘他们会挑剔那些法师，在众人面前说他们的过错，生起染污心后，寻找他们的过失，产生厌恶的想法后，就想要舍弃他们。’ 那时，世尊赞叹弥勒菩萨说： ‘好啊，好啊！弥勒！你说的这些话很好。如果能够不寻求他人的过失和缺点，应当知道自己就不会远离一切过错。弥勒！有四种因缘，一切辩才都是诸佛所说的，应当这样理解。弥勒，还有四种因缘，应当知道这四种辩才是一切诸佛如来所呵责的，一切诸佛都不认可的。弥勒！哪四种辩才因缘是诸佛所说的呢？弥勒！那些辩才，意义圆满而不是不圆满，法义圆满而不是不圆满，能够使烦恼止息而不是增长烦恼，宣说涅槃的功德，揭示生死的过患。弥勒！这就是四种辩才，应当知道是诸佛所说的。 ‘弥勒！如果有比丘（bhiksu，男性出家修行者）、比丘尼（bhiksuni，女性出家修行者）、优婆塞（upasaka，在家男居士）、优婆夷（upasika，在家女居士），能够与这四种辩才相应和合，善于辩说，那么，如果善男子、善女人在他们那里，应当像对待佛一样，像对待老师一样听闻佛法。为什么呢？弥勒！他们所说的一切，应当知道都是如来所说的，应当这样看待。 ‘弥勒！如果有人诽谤这四种辩才，说：‘不是佛说的。’不生起尊重恭敬之心，因为憎恨嫉妒他人，他们就是在诽谤一切诸佛所说的辩才。诽谤佛法之后，就造作了灭法的罪业；造作了灭法的行为之后，就会堕入恶道。所以，弥勒！如果有信心善男子等，想要远离灭法业障的因缘，不可以因为憎恨嫉妒他人而憎恨嫉妒佛法，不可以因为不爱他人而对佛法不生爱心。 ‘弥勒！哪些辩说是被诸佛呵责而不认可的呢？弥勒！有些辩说，没有利益，不依据真实的佛法，增长烦恼，不能止息烦恼，增长生死。’
English
English version: 'They will find fault with those Dharma masters, speak of their faults in front of the crowd, having generated defilement, seek their shortcomings, and having developed a sense of aversion, they will want to abandon them.' At that time, the World Honored One praised Bodhisattva Maitreya, saying: 'Excellent, excellent! Maitreya! You have spoken these words well. If one can refrain from seeking the faults and shortcomings of others, one should know that one is not far from all faults and evils. Maitreya! There are four causes and conditions, all eloquence is spoken by all Buddhas, and should be understood as such. Maitreya, there are also four causes and conditions, one should know that these four kinds of eloquence are reproached by all Buddhas Tathagatas, and are not approved by all Buddhas. Maitreya! What are the four causes and conditions of eloquence that are spoken by the Buddhas? Maitreya! Those kinds of eloquence, the meaning is complete and not incomplete, the Dharma is complete and not incomplete, they can extinguish afflictions and not increase afflictions, they proclaim the merits of Nirvana and reveal the faults of birth and death. Maitreya! These are the four kinds of eloquence, and should be known as spoken by the Buddhas. 'Maitreya! If there are bhikshus (male monastic), bhikshunis (female monastic), upasakas (male lay practitioners), or upasikas (female lay practitioners), who are in accordance with these four kinds of eloquence and are able to speak eloquently, then, if good men or good women are in their presence, they should listen to the Dharma as if they were in the presence of the Buddha, as if they were in the presence of a teacher. Why is that? Maitreya! All that they speak should be known as spoken by the Tathagata, and should be viewed as such. 'Maitreya! If there are those who slander these four kinds of eloquence, saying: 'They are not spoken by the Buddha,' and do not generate a heart of respect and reverence, because of hatred and jealousy towards others, they are slandering the eloquence spoken by all Buddhas. After slandering the Dharma, they commit the karma of destroying the Dharma; after committing the act of destroying the Dharma, they will fall into evil realms. Therefore, Maitreya! If there are faithful good men and women who wish to be far from the causes and conditions of the karma of destroying the Dharma, they should not hate and be jealous of the Dharma because they hate and are jealous of others, and they should not fail to generate love for the Dharma because they do not love others. 'Maitreya! What kind of eloquence is reproached and not approved by the Buddhas? Maitreya! Some eloquence is without benefit, does not rely on the true Dharma, increases afflictions, cannot extinguish afflictions, and increases birth and death.' --------------------------------------------------------------------------------
Chinese
，不赞涅槃功德利益。弥勒！如此辩者，一切诸佛之所呵责，一切诸佛而不许可。” 尔时弥勒菩萨白佛言：“世尊！若有辩说增长生死，非佛辩才。云何世尊说诸烦恼为诸菩萨而作利益？亦复赞说生死流转满足菩提分法耶？世尊！如是辩者岂非如来说乎？” 佛告弥勒言：“于汝意云何？此烦恼为满菩提分故，为作利益诸菩萨故说者，复当说赞叹受生死流转。然此事为当合义？为当不合义？为当合法？为当不合法？” 答言：“世尊！若有正言者言合义合法，若有此语者是名正言。” 佛言：“弥勒！以是义故，汝当知一切佛所说皆是佛辩，应如是见。若有所说言诸烦恼，满足菩提分故，为菩萨说当作利益，赞叹取生死流转者，为利益菩萨故。所以者何？弥勒！被烦恼菩萨应如是见，此菩萨不犯此烦恼罪，以于义自在，以于法亦得自在故。此是诸菩萨善巧方便于彼处，非是声闻、辟支佛地。弥勒！若有烦恼无有利益，不满菩提分因缘，不为善根门因。于中彼菩萨不应惜身命，亦不得随彼烦恼。所以者何？弥勒！得智力菩萨别有攀缘者，见有烦恼别著有为者。” 弥勒菩萨复白佛言：“世尊！如我解佛所说义，若有菩萨，不欲造业障、欲尽业障，不缺不损欲解脱者，彼于未来世三摩耶 现代汉语译本：不赞美涅槃的功德利益。弥勒（菩萨名）！像这样辩论的人，会被一切诸佛呵斥，一切诸佛都不会认可。” 那时，弥勒菩萨对佛说：“世尊！如果有人辩论说增长生死，这不是佛的辩才。为什么世尊说各种烦恼对菩萨有利益？又赞美生死流转能圆满菩提分法呢？世尊！像这样的辩论难道不是如来说的吗？” 佛告诉弥勒说：“你的意思如何？说这些烦恼是为了圆满菩提分，为了利益菩萨而说的，又应当赞叹接受生死流转。这件事是符合道理的吗？是不符合道理的吗？是符合法的吗？是不符合法的吗？” 弥勒回答说：“世尊！如果有正确言论的人说符合道理和法，如果有这样的话，就称为正确言论。” 佛说：“弥勒！因为这个道理，你应该知道一切佛所说都是佛的辩才，应当这样理解。如果有人说各种烦恼，为了圆满菩提分，为了菩萨而说，能产生利益，赞叹接受生死流转，是为了利益菩萨的缘故。为什么呢？弥勒！被烦恼所困的菩萨应当这样理解，这位菩萨不会犯下烦恼的罪过，因为他对于义理自在，对于法也得到自在。这是诸菩萨善巧方便的境界，不是声闻（小乘修行者）、辟支佛（独觉者）的境界。弥勒！如果烦恼没有利益，不能圆满菩提分的因缘，不是善根的门径。在这种情况下，菩萨不应该爱惜自己的生命，也不应该随顺那些烦恼。为什么呢？弥勒！得到智慧力量的菩萨有其他的攀缘，看到烦恼会执着于有为法。” 弥勒菩萨又对佛说：“世尊！如我理解佛所说的意义，如果有菩萨，不想造作业障，想要消除业障，不缺损不减损想要解脱，那么他在未来世的三摩耶（誓约）中，
English
English version: '...do not praise the merits and benefits of Nirvana. Maitreya (a Bodhisattva)! Such debaters are rebuked by all Buddhas, and all Buddhas do not approve of them.' At that time, Bodhisattva Maitreya said to the Buddha, 'World Honored One! If there is a debate that increases birth and death, it is not the eloquence of the Buddha. Why does the World Honored One say that various afflictions are beneficial to Bodhisattvas? And also praise the cycle of birth and death as fulfilling the factors of enlightenment? World Honored One! Is such a debate not spoken by the Tathagata?' The Buddha said to Maitreya, 'What do you think? Is it said that these afflictions are spoken to fulfill the factors of enlightenment, for the benefit of Bodhisattvas, and should also praise accepting the cycle of birth and death? Is this matter in accordance with reason? Is it not in accordance with reason? Is it in accordance with the Dharma? Is it not in accordance with the Dharma?' Maitreya replied, 'World Honored One! If there is a person who speaks correctly and says it is in accordance with reason and the Dharma, if there is such a statement, it is called a correct statement.' The Buddha said, 'Maitreya! Because of this reason, you should know that all that the Buddhas say is the eloquence of the Buddha, and should be understood in this way. If someone says that various afflictions, for the sake of fulfilling the factors of enlightenment, are spoken for the sake of Bodhisattvas, and can produce benefits, and praises accepting the cycle of birth and death, it is for the benefit of Bodhisattvas. Why is that? Maitreya! A Bodhisattva who is troubled by afflictions should understand it this way, this Bodhisattva will not commit the sin of afflictions, because he is free in meaning, and also obtains freedom in the Dharma. This is the realm of skillful means of the Bodhisattvas, not the realm of Sravakas (Hinayana practitioners) or Pratyekabuddhas (Solitary Buddhas). Maitreya! If afflictions have no benefit, cannot fulfill the causes of the factors of enlightenment, and are not the gateway to good roots. In this case, the Bodhisattva should not cherish his own life, nor should he follow those afflictions. Why is that? Maitreya! A Bodhisattva who has obtained the power of wisdom has other attachments, and seeing afflictions will be attached to conditioned dharmas.' Bodhisattva Maitreya again said to the Buddha, 'World Honored One! As I understand the meaning of what the Buddha has said, if there is a Bodhisattva who does not want to create karmic obstacles, wants to eliminate karmic obstacles, does not lack or diminish and wants to be liberated, then in the future Samaya (vow) of the three worlds,' --------------------------------------------------------------------------------
Chinese
时，应当信菩萨行，当须思惟，莫求他过，常求功德之事，求真正处。” 佛告言：“如是，如是！弥勒！其菩萨于后世时，应当思惟于菩萨行，应知方便。所以者何？方便智行菩萨，善巧方便难可得知。弥勒！譬如须陀洹人，于凡夫行中现其须陀洹地，别于凡夫别患，彼欲过瞋痴诸凡夫等，当堕恶道，还彼诸过恶，诸圣声闻不堕恶道，如彼证知故。弥勒！如是，如是！智行菩萨污染习迷未尽故，彼别有地，初行菩萨别有地。所以者何？其心不住于诸使，而诸凡夫染着诸使，愚痴因缘不能巧知解脱之处。 “弥勒！智行菩萨虽有重罪，以智力故当尽如灰，亦不因彼堕于恶道。弥勒！譬如炽火将大木薪掷置其中，如是数数掷中，其火转增炽盛不灭。如是如是，弥勒！智行菩萨智火炽盛时，将有为烦恼掷智火中，如是智火炽盛而不能灭，以智力故。 “弥勒！以是汝应当知，智行诸菩萨其行难知。” 尔时弥勒菩萨白佛言：“世尊！初行菩萨未得智力者、舍家出家者，何等诸法当须舍离？何等诸法当须亲近？若亲近彼菩萨，未生智力令生，已生者令增长不减。” 佛言：“弥勒！其初行菩萨舍家出家未得智力者，虽舍资财供养之事，应须观利养名闻诸患，应疾须舍世间言话，须观世间言话 现代汉语译本：这时，应当信奉菩萨的修行，应当深思熟虑，不要寻求他人的过错，常常寻求功德之事，寻求真正的道理。 佛陀告诉弥勒：‘是的，是的！弥勒！菩萨在后世修行时，应当深思菩萨的修行，应当了解方便法门。为什么呢？因为具有方便智慧的菩萨，其善巧方便难以被了解。弥勒！譬如须陀洹（Srota-apanna，入流果）之人，在凡夫的修行中显现出须陀洹的境界，区别于凡夫的烦恼，他们想要超越嗔痴等凡夫，这些凡夫会堕入恶道，还会回到那些过错之中，而圣声闻不会堕入恶道，因为他们已经证悟了。弥勒！是的，是的！具有智慧修行的菩萨，因为污染习气尚未完全消除，所以他们有自己独特的境界，初行菩萨也有自己独特的境界。为什么呢？因为他们的心不住于各种烦恼，而凡夫却执着于各种烦恼，因为愚痴的缘故不能巧妙地了解解脱之处。 ‘弥勒！具有智慧修行的菩萨即使有很重的罪业，也会因为智慧的力量而将其消灭如灰烬，也不会因此堕入恶道。弥勒！譬如炽热的火焰将巨大的木柴投入其中，这样不断地投入，火焰会更加炽盛而不会熄灭。是的，是的，弥勒！具有智慧修行的菩萨，当智慧之火炽盛时，将有为的烦恼投入智慧之火中，这样智慧之火会更加炽盛而不会熄灭，因为智慧的力量。 ‘弥勒！因此你应该知道，具有智慧修行的菩萨，他们的修行难以被了解。’ 这时，弥勒菩萨对佛说：‘世尊！初行菩萨尚未获得智慧力量，舍弃家庭出家的人，应当舍离哪些法？应当亲近哪些法？如果亲近那些菩萨，可以使未生起智慧力量的生起，已生起的增长而不减少。’ 佛陀说：‘弥勒！初行菩萨舍弃家庭出家尚未获得智慧力量的人，虽然舍弃了资财供养之事，应当观察利养名闻的各种祸患，应当迅速舍弃世间的言语，应当观察世间的言语’