Chinese
观。弥勒！智者菩萨观如是诸功德，当应须远离利养名闻，正心住于知足，应当灭一切贪欲。” 作是语已，弥勒菩萨白佛言：“世尊！菩萨云何观于世间言说过患？何者是世间言说诸患？然菩萨观已乐独行，然无有悔。” 佛答言：“弥勒！世间言说有二十种诸患，应当须观，菩萨观时乐独行。何者二十？不护身行；不护口行；不护意行；当有杂欲行；多有瞋恚；多有愚痴；彼于世间多有言说；于出世间减损言说；亲近不敬法；远离正法；魔得其便；当行放逸；令向放逸；多有分别；观减于多闻；当不得奢摩他、毗婆舍那；当速成非梵行；于信佛中减；于信法僧减。弥勒！此等二十诸患世间言说，若菩萨观如是等已，乐独行而不疲倦。” 尔时世尊，欲重宣此义，而说偈言： “舍戒远离于寂静， 若有喜乐世间话， 彼杂染着向破戒。 复有如是诸过患， 调戏多笑及分别。 彼有如是世间话， 当有杂行无摄捡。 若作世间亲近话， 愚痴世间乐智法， 无智损减上谈话， 增长放逸饶分别。 若作世间亲近话。 此亦不增于多闻。 不合言说彼生乐。 恒常减损诸禅定。 独坐世间心思惟， 世间思惟何有定， 不得寂定无正观， 是故彼无胜梵 现代汉语译本： ‘观。弥勒（Maitreya，未来佛）！有智慧的菩萨观察到这些功德时，应当远离对利益和名声的追求，以正直的心安住于知足，应当灭除一切贪欲。’ 说完这些话后，弥勒菩萨对佛说：‘世尊！菩萨如何看待世间言语的过失？什么是世间言语的各种过患？然而菩萨观察后乐于独处，并且没有后悔。’ 佛回答说：‘弥勒！世间言语有二十种过患，应当仔细观察，菩萨观察时会乐于独处。这二十种过患是什么呢？不守护身行；不守护口行；不守护意行；会有杂乱的欲望行为；多有嗔恨；多有愚痴；他们对于世间的事情多有言说；对于出世间的事情减少言说；亲近不恭敬佛法的人；远离正法；魔会趁机得便；会放纵自己；使人走向放纵；多有分别心；观察减少了对佛法的听闻；不能获得奢摩他（Samatha，止）和毗婆舍那（Vipassanā，观）；会很快成就非清净的行为；对佛的信心减少；对佛法和僧团的信心减少。弥勒！这二十种过患是世间言语带来的，如果菩萨观察到这些，就会乐于独处而不感到疲倦。’ 这时，世尊为了重申这个道理，说了偈语： ‘舍弃戒律远离寂静，如果喜欢世间闲谈，他们就会被杂染所迷惑，走向破戒。还有这样的过患，调戏、多笑和分别。他们有这样的世间闲谈，就会有杂乱的行为而没有约束。如果亲近世间闲谈，愚痴的人喜欢世间的智慧，没有智慧的人会减少对高深佛法的谈论，增长放逸和分别心。如果亲近世间闲谈，也不会增加对佛法的听闻。不适合的言说他们却感到快乐。独自坐在世间思考，世间的思考哪里会有禅定，不能获得寂静的禅定和正确的观察，因此他们没有殊胜的梵行。’
English
English version: 'Observe, Maitreya (the future Buddha)! When a wise Bodhisattva observes such merits, they should stay away from the pursuit of gain and fame, settle their mind in contentment, and extinguish all desires.' Having said this, Bodhisattva Maitreya said to the Buddha, 'World Honored One! How does a Bodhisattva view the faults of worldly speech? What are the various faults of worldly speech? Yet, after observing, the Bodhisattva delights in solitude and has no regrets.' The Buddha replied, 'Maitreya! There are twenty faults in worldly speech that should be carefully observed, and when a Bodhisattva observes them, they will delight in solitude. What are these twenty? Not guarding bodily actions; not guarding verbal actions; not guarding mental actions; having mixed desires; having much anger; having much ignorance; they speak much about worldly matters; they speak less about transcendental matters; they associate with those who do not respect the Dharma; they stay away from the true Dharma; Mara (demon) will take advantage; they will indulge themselves; they lead others to indulgence; they have much discrimination; their observation decreases their learning of the Dharma; they cannot attain Samatha (tranquility) and Vipassanā (insight); they will quickly engage in non-pure conduct; their faith in the Buddha decreases; their faith in the Dharma and Sangha decreases. Maitreya! These twenty faults are brought about by worldly speech. If a Bodhisattva observes these, they will delight in solitude and not feel weary.' At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: 'Abandoning precepts and straying from tranquility, if one delights in worldly talk, they will be defiled and inclined to break precepts. There are also such faults as joking, much laughter, and discrimination. They have such worldly talk, and will have mixed actions without restraint. If one associates with worldly talk, the ignorant delight in worldly wisdom, and the unwise will reduce their discussion of profound Dharma, increasing indulgence and discrimination. If one associates with worldly talk, they will not increase their learning of the Dharma. They find pleasure in unsuitable speech. Sitting alone in the world, contemplating, where can there be meditation in worldly contemplation? They cannot attain tranquil meditation and correct observation, therefore they have no superior conduct.'
Chinese
行。 若作亲近世间话， 彼于佛边无敬心， 亦于圣僧不崇仰， 舍彼最上最胜法。 若当亲近世间话， 我昔舍身数千分， 为求无上菩提缘， 不曾厌离闻正法。 彼等当舍不勤劬， 不乐男女及妇妾。 我昔舍位及资财， 为于一偈四句故， 智者何故不闻法？ 一切一切处当舍， 亦不和合染语言， 彼于胜法无娱乐， 难得百劫成就者。 欲当解脱修功德， 莫问世间所作者， 不为自利无涅槃， 若有所问为衣食， 以此为胜可称赞。 若见比丘言善来， 为汝设座汝来坐， 各各当话于法事， 善得难得人身已， 汝颇增长白法不？ 读诵及诸禅定中， 比丘应作如是问。 如来涅槃去已后， 当有法教破坏毁。 有诸比丘无威仪， 爱乐众中舍兰若， 利养钱财衣服等， 昼夜恒常共论说。 睡眠不动于梦中， 见于耕犁及苗稼， 此等凡夫知失已， 向于恶道三趣生。 当生欢喜踊跃已， 应住树林如犀牛， 住于兰若求乐故， 于时勿见他过失。 我是最胜众第一， 应当莫生如是心， 此是憍慢放逸本， 如是比丘莫轻贱。 次第于此法教中， 不可一时即解脱， 虽见比丘破禁 现代汉语译本 如果亲近世俗的言谈， 那人对佛陀就没有敬畏之心， 对圣僧也不会崇敬仰慕， 从而舍弃那最上最殊胜的佛法。 如果亲近世俗的言谈， 我过去曾无数次舍弃自己的身体， 为了寻求无上菩提的因缘， 从未厌倦听闻正法。 那些人应当舍弃不勤奋的行为， 不贪恋男女和妻妾。 我过去曾舍弃王位和财富， 为了求得一偈四句的佛法， 有智慧的人为何不听闻佛法呢？ 一切一切处都应当舍弃， 也不要和合于染污的言语， 他们对于殊胜的佛法没有乐趣， 难以在百劫中成就。 想要解脱就应当修习功德， 不要问世间所作的事情， 不要为了自利而没有涅槃， 如果有所问是为了衣食， 这才是殊胜的值得称赞的。 如果见到比丘说‘善来’， 为你设置座位请你坐下， 大家应当谈论佛法的事情， 已经难得地获得了人身， 你是否增长了善法呢？ 在读诵和各种禅定中， 比丘应当这样发问。 如来涅槃之后， 将会有佛法教义被破坏毁坏。 有些比丘没有威仪， 喜爱在人群中舍弃寂静的处所， 为了利养钱财衣服等， 昼夜不停地谈论这些。 睡眠时在梦中， 见到耕犁和庄稼， 这些凡夫知道自己已经迷失， 将堕入恶道三恶趣中。 应当生起欢喜踊跃之心， 应当像犀牛一样住在树林中， 为了住在寂静处所而寻求快乐， 这时不要去看别人的过失。 我是最殊胜的，在众人中第一， 应当不要生起这样的想法， 这是骄慢放逸的根本， 这样的比丘不要轻视。 在这个佛法教义中， 不可能一时就解脱， 即使见到比丘破戒
English
English version If one engages in worldly talk, That person has no reverence for the Buddha, Nor does he respect or admire the Sangha (holy community), Thus abandoning the supreme and most excellent Dharma (teachings). If one engages in worldly talk, I have in the past given up my body countless times, Seeking the conditions for unsurpassed Bodhi (enlightenment), Never weary of hearing the true Dharma. Those people should abandon their lack of diligence, Not be attached to men and women, wives and concubines. I have in the past given up my throne and wealth, For the sake of one verse of four lines of Dharma, Why do the wise not listen to the Dharma? Everything, in every place, should be abandoned, And one should not engage in defiled speech, They have no joy in the supreme Dharma, Difficult to achieve in a hundred kalpas (eons). If one wishes to be liberated, one should cultivate merit, Do not ask about worldly affairs, Do not seek self-benefit without Nirvana (liberation), If there is a question about clothing and food, This is what is superior and praiseworthy. If you see a Bhikkhu (monk) say 'Welcome', Set a seat for you and ask you to sit down, Everyone should discuss matters of the Dharma, Having obtained the rare human body, Have you increased your white Dharma (wholesome qualities)? In recitation and various meditations, A Bhikkhu should ask in this way. After the Tathagata (Buddha) has entered Nirvana, There will be Dharma teachings that are destroyed and ruined. Some Bhikkhus will have no dignified conduct, They will love to be in crowds and abandon quiet places, For the sake of gain, money, clothing, etc., They will constantly talk about these day and night. While sleeping in dreams, They will see plows and crops, These ordinary people, knowing they have lost their way, Will fall into the evil paths of the three lower realms. One should generate joy and excitement, One should live in the forest like a rhinoceros, Seeking happiness by living in quiet places, At this time, do not see the faults of others. I am the most supreme, the first among the assembly, One should not generate such thoughts, This is the root of pride and negligence, Such Bhikkhus should not be looked down upon. In this Dharma teaching, It is not possible to be liberated all at once, Even if you see a Bhikkhu breaking the precepts -------------------------------------------------------------------------------- 戒， 但信诸佛法及僧。 于彼莫求他过患， 此为彼作解脱因， 难摄诸欲及瞋恚， 于中自在莫放逸。 诸法熏修未得时， 莫以破戒弃舍彼， 若息勤心不精进， 此最名为不进者。 修勤不见他过失， 思惟正道脱苦故， 是故比丘欲求德， 应须当舍非法语， 勤劬欢喜踊跃已， 犹如犀牛住空闲。” 发觉净心经卷上 大正藏第 12 册 No. 0327 发觉净心经 发觉净心经卷下
Chinese
隋北印度健陀罗国三藏阇那崛多译 尔时弥勒菩萨白佛言：“希有，世尊！世间人聚集言话，乃有如此多浊过患，无有功德和合。此世间言话者，但增长诸烦恼，于白法中当作虚妄。世尊！何有智者菩萨求功德者，闻此世间过患语已，当不乐独行。世尊！云何菩萨乐于多言复观诸患？菩萨若观时乐择真义，后更无悔。” 佛言：“弥勒！于中菩萨当观二十种诸患乐多言者。何等为二十？弥勒！乐多话者当无敬心，以多闻故；我慢放逸，于语言思惟当染着；当失本念，无有自正念；所作事当不正威仪，不能伏身心；所行之处身不周正，失于法忍；身心刚强难可回屈；远离于奢摩他、毗婆舍那；所作语言不知时节，语言秽浊；当贪饮食；不得圣智；诸天 现代汉语译本 戒律，只是信奉诸佛的教法以及僧团。 不要去寻求他人的过错，这才是为他人解脱烦恼的因缘。 难以控制各种欲望和嗔恨，要在这方面保持自在，不要放纵。 当各种修行方法尚未掌握时，不要因为破戒而放弃它们。 如果停止精勤的修行，不努力进取，这才是真正的不进取。 修行时不要去看别人的过失，要思考正道，从而脱离痛苦。 因此，比丘如果想要获得功德，就应当舍弃不符合佛法的言语。 勤奋修行，欢喜踊跃之后，就像犀牛一样独自住在空闲之处。 《发觉净心经》卷下 隋朝北印度健陀罗国三藏阇那崛多译 当时，弥勒菩萨对佛说：‘稀有啊，世尊！世间人聚集在一起说话，竟然有如此多的污浊过患，没有功德和合。这世间说话的人，只会增长各种烦恼，对于清净的佛法，会当作虚妄。世尊！哪有智慧的菩萨，追求功德的人，听到这世间的过患之语后，会不乐于独处呢？世尊！为什么菩萨会喜欢多说话，又观察到各种过患呢？菩萨如果观察时，乐于选择真义，之后就不会后悔。’ 佛说：‘弥勒！菩萨应当观察喜欢多说话的二十种过患。是哪二十种呢？弥勒！喜欢多说话的人会没有恭敬心，因为自以为多闻；会我慢放逸，对于语言的思惟会产生执着；会失去本来的念头，没有自我正确的念头；所做的事情会不端正，威仪不庄重，不能够调伏身心；所去的地方身体不端正，失去对于佛法的忍耐；身心刚强难以回转；会远离奢摩他（止，samatha）、毗婆舍那（观，vipassanā）；所说的话不知道时机，语言污秽；会贪图饮食；不能得到圣智；诸天
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English version The precepts, just believe in the teachings of all Buddhas and the Sangha (monastic community). Do not seek the faults of others; this is the cause for their liberation. It is difficult to control various desires and anger; in this, be free and do not be negligent. When various methods of practice have not yet been mastered, do not abandon them because of breaking precepts. If one stops diligent practice and does not strive forward, this is truly called not advancing. In practice, do not look at the faults of others; contemplate the right path to escape suffering. Therefore, if a Bhikkhu (monk) wishes to gain merit, he should abandon speech that is not in accordance with the Dharma (Buddhist teachings). After diligently practicing and rejoicing, live alone in a secluded place like a rhinoceros. The Sutra of Awakening Pure Mind, Scroll Two Translated by Tripiṭaka Jñānagupta of Gandhāra, North India, during the Sui Dynasty At that time, Bodhisattva Maitreya said to the Buddha: 'Rare indeed, World Honored One! When people in the world gather to speak, there are so many defilements and faults, and no merits are combined. Those who speak in this world only increase various afflictions, and they treat the pure Dharma as false. World Honored One! What wise Bodhisattva, who seeks merit, would not be happy to live alone after hearing these words of worldly faults? World Honored One! Why would a Bodhisattva enjoy talking much and also observe various faults? If a Bodhisattva observes and enjoys choosing the true meaning, he will not regret it later.' The Buddha said: 'Maitreya! A Bodhisattva should observe twenty faults of those who enjoy talking much. What are these twenty? Maitreya! Those who enjoy talking much will have no respect, because they think they are very learned; they will be arrogant and negligent, and they will become attached to their thoughts about language; they will lose their original mindfulness and have no self-correcting mindfulness; what they do will be improper, their demeanor will not be dignified, and they will not be able to subdue their body and mind; where they go, their body will not be upright, and they will lose their patience with the Dharma; their body and mind will be rigid and difficult to turn; they will be far from samatha (calm abiding) and vipassanā (insight); what they say will not be timely, and their language will be defiled; they will be greedy for food; they will not attain holy wisdom; the devas (gods) --------------------------------------------------------------------------------