Chinese
龙等所不敬重；所得辩者常恒轻贱；后当常悔；不住于正，行当轻躁；不能灭断诸疑行，行之时犹如那吒唯随逐声；当顺诸欲功德，识随顺流；谤正法，以不观如实故；所望之处数数发起，动处不动不动处动，应得供养而复不得，以心不调伏故；随他所牵，以不穿法界故；随诸烦恼所牵，诸根不调伏故。弥勒！乐多言菩萨有此等二十诸患，唯信知音声，不观正义者。” 尔时世尊，欲重宣此义，而说偈言： “多闻如醉无敬心， 劳乱言语依倚住， 忘失正念无正智， 乐于多言如是患。 于内思惟甚为远， 身无寂定心亦然， 行动俯仰不屈伸， 乐于多言如是患。 正法思惟忘失意， 唯有干硬无润心， 禅定止观皆远离， 乐于多言如是患。 尊者胜边无敬意， 恒常乐于诤竞言， 住处不坚颠倒意， 乐于多言如是患。 于诸天众不恭敬， 诸龙夜叉不念彼， 于后无有诸辩才， 乐于多言如是患。 有诸智者恒呵责， 所有应当证身者， 彼寿虚然无有利， 乐于多言如是患。 彼痴命终时有悔， 我被虚诳今何言， 彼当记说有众苦， 乐于多言如是患。 轻躁犹如风吹草， 有诸疑心不能决， 彼无坚意不能定， 乐于多言 现代汉语译本 不被龙等（具有强大力量的神祇）所尊敬重视；所获得的辩才常常被轻视和贬低；将来常常会感到后悔；不能安住于正道，行为轻率浮躁；不能断除各种疑惑，行为就像那吒（印度神话中的神祇）一样只追逐声音；会顺从各种欲望和功德，意识也随波逐流；诽谤正法，因为不能如实观察；所期望的地方常常会发起，动的地方反而不动，不动的地方反而动，应该得到供养却得不到，因为内心没有调伏；被他人所牵引，因为受法界（宇宙万物）的影响；被各种烦恼所牵引，因为诸根（眼、耳、鼻、舌、身、意）没有调伏。弥勒（未来佛）！喜欢多言的菩萨有这二十种过患，他们只相信声音，而不观察真正的意义。” 那时，世尊为了重申这个道理，说了以下偈语： ‘多闻却像醉酒一样没有恭敬心，言语混乱，依赖于外在； 忘失正念，没有正确的智慧，喜欢多言的人有这样的过患。 内心思考与实际相去甚远，身体没有寂静，心也是如此； 行动举止不稳重，喜欢多言的人有这样的过患。 对正法的思考忘失本意，只有干硬的心，没有润泽； 禅定和止观都远离，喜欢多言的人有这样的过患。 对尊者和胜者没有恭敬之心，常常喜欢争论和辩论； 所住之处不稳固，心意颠倒，喜欢多言的人有这样的过患。 对诸天众不恭敬，诸龙和夜叉（鬼神）也不念及他们； 将来没有辩才，喜欢多言的人有这样的过患。 有智慧的人常常呵责他们，那些本应证得自身的人； 他们的生命虚度，没有任何利益，喜欢多言的人有这样的过患。 他们愚痴地死去时会后悔，‘我被虚妄欺骗，现在说什么呢？’； 他们会记述自己所受的众多痛苦，喜欢多言的人有这样的过患。 轻率浮躁就像风中摇摆的草，心中有各种疑惑不能决断； 他们没有坚定的意志，不能安定，喜欢多言的人有这样的过患。
English
English version They are not respected or valued by dragons and others (deities with great power); the eloquence they gain is often looked down upon and belittled; they will often feel regret in the future; they cannot abide in the right path, and their behavior is frivolous and impetuous; they cannot eliminate various doubts, and their actions are like that of Nata (a deity in Indian mythology) who only chases after sounds; they will follow various desires and merits, and their consciousness will also drift with the current; they slander the true Dharma because they cannot observe reality as it is; what they expect often arises, while what should move does not, and what should not move does; they should receive offerings but do not, because their minds are not tamed; they are led by others because of the influence of the Dharma realm (the universe and all things); they are led by various afflictions because their senses (eyes, ears, nose, tongue, body, and mind) are not tamed. Maitreya (the future Buddha)! Bodhisattvas who enjoy much talk have these twenty faults; they only believe in sounds and do not observe the true meaning.” At that time, the World Honored One, wishing to reiterate this meaning, spoke the following verses: ‘Much learning is like being drunk, without a respectful heart, speech is chaotic, relying on the external; Forgetting right mindfulness, without correct wisdom, those who enjoy much talk have such faults. Inner thoughts are far from reality, the body is not tranquil, and neither is the mind; Actions and movements are unsteady, those who enjoy much talk have such faults. The contemplation of the true Dharma loses its meaning, only a dry heart, without moisture; Meditation and contemplation are far away, those who enjoy much talk have such faults. They have no respect for the venerable and the victorious, and always enjoy arguing and debating; The place where they dwell is not stable, their minds are inverted, those who enjoy much talk have such faults. They are not respectful to the heavenly beings, and the dragons and yakshas (ghosts and spirits) do not remember them; In the future, they will have no eloquence, those who enjoy much talk have such faults. The wise often rebuke them, those who should have attained their own self; Their lives are wasted, without any benefit, those who enjoy much talk have such faults. They will regret when they die foolishly, ‘I was deceived by falsehood, what can I say now?’; They will record the many sufferings they have endured, those who enjoy much talk have such faults. Frivolous and impetuous like grass swaying in the wind, with various doubts in their hearts that cannot be resolved; They have no firm will and cannot be stable, those who enjoy much talk have such faults.
Chinese
如是患。 犹如那吒在戏场， 说他猛健诸功德， 彼时亦复如那吒， 乐于多言如是患。 彼于耳闻乐染心， 彼爱音声离正智， 如有思惟不正道， 乐于多言如是患。 彼当谄曲最无望， 数数还发诤竞事， 于诸圣行最为远， 乐于多言如是患。 动作有为念无势， 他问圣德恒轻动， 犹如猕猴躁扰心， 乐于多言如是患。 彼人痴者被他使， 自智无有正定意， 被诸烦恼随顺助， 乐于多言如是患。 彼当乱眼及耳鼻， 舌身及意亦复乱， 诸根一切皆乱行， 乐于多言如是患。 无智虽求多言语， 求于诸法意不倦， 彼当不受喜乐法， 然心不喜于一念。 甘蔗茎干皮不坚， 然彼心中味最上， 不以压皮令有味， 其味不离于甘蔗。 如皮多言既如是， 如汁思义亦复然， 是故多言乐远离， 思惟正义莫放逸。 义味法味胜于众， 解脱之味亦为妙， 此是味中最上味， 何故智者不独行？ 如是多言觉知已， 如是最胜义功德， 若有智者欲学道， 于彼真义应思惟。 是故远离无利言， 欲求真如胜义者， 应须亲近最胜法， 当住于此证胜道。” 尔时弥勒菩萨白佛言：“ 现代汉语译本 是这样的过患。 就像那吒（Nata，佛教护法神）在戏台上，说他如何勇猛健壮、功德无量， 那时他也像那吒一样，喜欢多说话，这就是过患。 他喜欢听闻而心生染着，他贪爱声音而远离正智， 如果有人思惟不正的道理，喜欢多说话，这就是过患。 他会变得谄媚虚伪，毫无希望，常常引发争论， 对于圣贤的修行最为疏远，喜欢多说话，这就是过患。 行为举止有为而念头无力，别人问他圣贤的德行，他总是轻率浮动， 就像猕猴一样躁动不安，喜欢多说话，这就是过患。 这种愚痴的人被他人驱使，自己的智慧没有正确的定见， 被各种烦恼所顺从和助长，喜欢多说话，这就是过患。 他的眼睛、耳朵、鼻子会混乱，舌头、身体和意念也会混乱， 所有的感官都混乱地运作，喜欢多说话，这就是过患。 没有智慧的人虽然追求多说话，追求各种佛法却不厌倦， 他将无法接受喜乐的佛法，内心也不会对一念感到欢喜。 甘蔗的茎干外皮不坚硬，但它心中的味道却是最好的， 不能通过压榨外皮来获得味道，它的味道不离开甘蔗本身。 就像外皮多言是这样，就像汁液思惟义理也是这样， 所以应该远离多说话，思惟正义不要放逸。 义理的味道、佛法的味道胜过一切，解脱的味道也最为美妙， 这是味道中最上的味道，为什么智者不独自修行呢？ 像这样觉知多说话的过患后，像这样最殊胜的义理功德， 如果有智者想要学习佛道，就应该思惟其中的真义。 所以应该远离无益的言语，想要追求真如胜义的人， 应该亲近最殊胜的佛法，安住于此证得殊胜的道果。 这时，弥勒菩萨（Maitreya Bodhisattva，未来佛）对佛说：
English
English version Such is the affliction. It is like Nata (a protective deity in Buddhism) on the stage, speaking of his fierce strength and merits, At that time, he is also like Nata, enjoying much talk; such is the affliction. He delights in hearing and his mind becomes tainted, he loves sounds and departs from right wisdom, If one contemplates incorrect doctrines, enjoying much talk; such is the affliction. He will become flattering and deceitful, hopeless, and frequently stir up disputes, He is most distant from the practices of the saints, enjoying much talk; such is the affliction. His actions are conditioned and his thoughts are powerless, when asked about the virtues of the saints, he is always rash and agitated, Like a monkey with a restless mind, enjoying much talk; such is the affliction. Such a foolish person is driven by others, his own wisdom lacks correct determination, He is aided and abetted by various afflictions, enjoying much talk; such is the affliction. His eyes, ears, and nose will be confused, his tongue, body, and mind will also be confused, All his senses will act in confusion, enjoying much talk; such is the affliction. Though the unwise seek much talk, seeking various Dharmas without weariness, He will not receive the joyful Dharma, nor will his mind rejoice in a single thought. The stalk of sugarcane has a weak outer skin, but the taste within is the best, One cannot obtain the taste by pressing the skin, its taste does not depart from the sugarcane itself. Just as the skin is much talk, so is the juice the contemplation of meaning, Therefore, one should distance oneself from much talk, and contemplate the right meaning without negligence. The taste of meaning, the taste of Dharma, surpasses all, and the taste of liberation is also most wonderful, This is the highest taste among tastes, why do the wise not practice alone? Having realized the affliction of much talk, and the most excellent merit of meaning, If a wise person wishes to learn the Way, he should contemplate its true meaning. Therefore, one should distance oneself from useless words, those who seek true suchness and the supreme meaning, Should draw near to the most excellent Dharma, and abide in it to attain the supreme path. At that time, Maitreya Bodhisattva (the future Buddha) said to the Buddha: --------------------------------------------------------------------------------
Chinese
希有，世尊！乃能善说多言过患。世尊！思惟正义有大功德。世尊！若欲求坚义者，菩萨欲着刀铠甲仗，于虚伪语言应不乐习。世尊！菩萨云何乐于睡眠？当观诸患，菩萨观时应舍睡眠，勤发精进，不生疲倦。” 弥勒作如是语已，佛告弥勒菩萨云：“弥勒！于中菩萨当观二十种睡眠诸患。何等为二十？弥勒！夫有菩萨当乐睡眠者，当有懒堕，身体沉重，肤皮不净；皮肉粗涩；诸大秽浊；威德薄少；饮食不消；体生创疱；多有懈怠；增长痴网；智慧羸弱；善欲疲倦；当趣黑闇；人不恭敬；禀质愚痴；多诸烦恼；心向诸使；于善法中而不生欲；一切白法能令减少；恒行惊怖之中；见精进者而毁辱之；至于大众被他轻贱。弥勒！菩萨乐于睡眠，有如是等二十诸患。若菩萨观时，当乐发精进。” 尔时世尊，欲重宣此义，而说偈言： “身体沉重无寂定， 懒堕懈怠形不端， 皮肤秽恶不清净， 若乐睡眠随顺行。 涕唾风等及黄癊， 彼于身体多饶有， 诸界撩乱不平等， 若乐睡眠随顺行。 彼食饮食不成熟， 身体粗大无光泽， 彼于音声而嘶破， 若乐睡眠随顺行。 身体多有诸疮疱， 昼夜随顺睡眠者， 其于身体多生苦， 若乐睡眠随顺行。 多有懈怠离精进 现代汉语译本： “世尊，真是稀有！您能如此善巧地讲述多言的过患。世尊，思惟正义具有巨大的功德。世尊，如果想要追求坚固的真义，菩萨想要披上刀枪铠甲，对于虚伪的言语应当不乐于习染。世尊，菩萨怎么会贪图睡眠呢？应当观察睡眠的种种过患，菩萨在观察时应当舍弃睡眠，勤奋精进，不生疲倦。” 弥勒菩萨说完这些话后，佛陀告诉弥勒菩萨说：“弥勒，菩萨应当观察睡眠的二十种过患。这二十种过患是什么呢？弥勒，如果菩萨贪图睡眠，就会有懒惰、身体沉重、皮肤不洁净；皮肤粗糙；身体充满污秽；威德减少；饮食不消化；身体生疮疱；多有懈怠；增长愚痴之网；智慧衰弱；善的欲望疲惫；趋向黑暗；不被人尊敬；禀性愚痴；多有烦恼；心向于各种烦恼的驱使；对于善法不生起欲望；一切善法都会减少；常常处于惊恐之中；看到精进的人就加以毁谤；在大众之中被他人轻贱。弥勒，菩萨贪图睡眠，就有以上这二十种过患。如果菩萨观察到这些过患，就应当乐于发起精进。” 这时，世尊为了重申这个道理，而说了偈颂： ‘身体沉重没有寂静，懒惰懈怠形体不端正，皮肤污秽不清洁，如果贪图睡眠就随顺这些过患。 涕唾风等以及黄痰，这些在身体中有很多，诸界错乱不平衡，如果贪图睡眠就随顺这些过患。 饮食不能消化成熟，身体粗大没有光泽，声音嘶哑破裂，如果贪图睡眠就随顺这些过患。 身体多有各种疮疱，昼夜随顺睡眠的人，他的身体会生出很多痛苦，如果贪图睡眠就随顺这些过患。 多有懈怠远离精进，'
English
English version: ‘It is rare, World Honored One! You are truly skilled in explaining the faults of excessive speech. World Honored One, contemplating the right meaning has great merit. World Honored One, if one seeks firm meaning, a Bodhisattva who wishes to don the armor of swords and weapons should not delight in practicing false speech. World Honored One, how can a Bodhisattva enjoy sleep? One should observe the various faults of sleep. When a Bodhisattva observes these, they should abandon sleep, diligently exert effort, and not become weary.’ After Maitreya spoke these words, the Buddha said to Maitreya Bodhisattva, ‘Maitreya, a Bodhisattva should observe twenty faults of sleep. What are these twenty? Maitreya, if a Bodhisattva enjoys sleep, they will be lazy, their body will be heavy, their skin will be unclean; their skin will be rough; their body will be full of filth; their majestic virtue will diminish; their food will not digest; their body will develop sores; they will be very lax; they will increase the net of ignorance; their wisdom will be weak; their desire for good will be weary; they will tend towards darkness; they will not be respected; their nature will be foolish; they will have many afflictions; their mind will be directed towards various defilements; they will not generate desire for good dharmas; all white dharmas will diminish; they will constantly be in a state of fear; they will slander those who are diligent; and they will be despised by others in the assembly. Maitreya, a Bodhisattva who enjoys sleep has these twenty faults. If a Bodhisattva observes these faults, they should delight in generating diligence.’ At that time, the World Honored One, wishing to reiterate this meaning, spoke in verse: ‘The body is heavy and lacks tranquility, lazy and lax, the form is not upright, the skin is filthy and unclean, if one enjoys sleep, one follows these faults. Snot, saliva, wind, and yellow phlegm, these are abundant in the body, the elements are disordered and unbalanced, if one enjoys sleep, one follows these faults. Food cannot be digested and matured, the body is coarse and lacks luster, the voice is hoarse and broken, if one enjoys sleep, one follows these faults. The body has many sores and blisters, those who follow sleep day and night, their body will generate much suffering, if one enjoys sleep, one follows these faults. They are very lax and far from diligence,’