Chinese
而且，这比消除生起的三毒之心更为殊胜；比为了出家而舍弃所有亲友和受用，从家宅之地迈出七步更为殊胜；比穿上袈裟，以对善说的律藏的信心，从家到无家出家更为殊胜；比努力学习教言和学处更为殊胜；比不喜喧嚣，因渴望寂静而迈出七步更为殊胜；比信奉一切法为空性更为殊胜；比获得与甚深法相应的忍辱更为殊胜；比现证三解脱门，从获得入流果乃至获得阿罗汉果更为殊胜，做到这些极其困难且令人惊叹。为什么呢？因为对圣者的律藏生起信心，获得比丘的身份，以及获得果位，这些都极其困难。因此，出家之后，不要舍弃菩萨的事业，停留在孩童的行境中，而要以具足断除悭吝之心等二十种菩萨的事业，以及四种誓言，像毒药一样舍弃违越学处，不做报恩之事，依靠狡诈，虚假的言辞，以及违越学处等，这些阻碍一切智者的四种法，以及应当舍弃利养恭敬恶友喧嚣之处。尤其要远离因嗔恨而争论的地方百由旬之遥，不要生起嗔恨之心。比起以辱骂殴打兵器伤害大千世界的所有众生，对其他菩萨生起一个嗔恨之心罪过更大，这会伤害和毁坏菩萨。例如，铁不能被铁以外的锤子等所摧毁一样，菩萨的善根也只能被对另一个菩萨的嗔恨所摧毁，其他无法摧毁。因此，应当互相尊重恭敬，对最初发心的菩萨也要生起视师之想，如是说。大菩萨慈氏
English
Moreover, it is even more excellent than eliminating the mind of the three poisons; it is even more excellent than abandoning all friends and enjoyments and taking seven steps from the household to become ordained; it is even more excellent than wearing saffron robes and, with faith in the well-spoken Vinaya, going forth from home to homelessness; it is even more excellent than diligently studying the instructions and precepts; it is even more excellent than disliking bustle and desiring solitude, taking seven steps; it is even more excellent than believing that all dharmas are empty; it is even more excellent than obtaining forbearance in accordance with the profound Dharma; it is even more excellent than realizing the three doors of liberation, from obtaining the fruit of entering the stream to obtaining the state of an Arhat, doing these is extremely difficult and amazing. Why is that? Because it is extremely difficult to have faith in the Vinaya of the Noble Ones, to obtain the status of a Bhikshu, and to obtain the fruits. Therefore, after ordaining, do not abandon the activities of a Bodhisattva and remain in the state of a child, but with twenty activities of a Bodhisattva, such as cutting off the mind of miserliness, and possessing four vows, abandon transgressing the precepts like poison, do not do ungrateful deeds, rely on deceit, false words, and transgressing the precepts, these four dharmas that obstruct the All-Knowing One, and one should abandon places of gain, respect, bad friends, and bustle. In particular, one should flee a hundred yojanas from places of contention with hatred, and one should not generate a mind of hatred. It is a greater fault to generate a single thought of hatred towards another Bodhisattva than to strike all beings in a great thousandfold world with abuse, beatings, and weapons, and this will harm and ruin the Bodhisattva. For example, just as iron cannot be destroyed by anything other than iron, such as a hammer, the root of virtue of a Bodhisattva can only be exhausted by hatred towards another Bodhisattva, and others cannot exhaust it. Therefore, one should treat each other with respect and reverence, and one should also generate the perception of a teacher towards the Bodhisattva who first generated the mind, so it is said. The great Bodhisattva Maitreya
Chinese
如是说。 世尊，我对于一切有情，也以敬语和恭敬而住，何况对于菩萨们呢？ 那是为了什么缘故呢？ 我不喜好害心，而行圆满具足的忍辱力和威力。我不依赖虚伪，而行圆满具足的增上意乐。我不贪著家，没有我所执和完全执著。我不重视财物，而重视正法。我不重视饮食衣服，而行遍求父财。我不作嫉妒和悭吝的缠缚，而行随喜他利和圆满具足的布施。我不重视沙门的名称，而学习沙门的功德。我不重视言说，而以实修为心要。我不特别贪著利养恭敬，而少事和少作，并遍求佛的功德。我不以被财物分割的心进入城市，而以忆念一切智心进入城市。我不为法衣和乞食而作虚伪，而以无虚伪的四种圣种知晓仪轨。我不学习孩童的行为，而学习佛的行为。我不观察他人作与不作，而精勤于调伏自心和寂静的瑜伽之后。我不谈论堕罪，而守护语业的边际。我不远离学处，而学习别解脱戒。我不以赞叹佛、法、僧来养活自己，而以宣说三宝的赞叹，对此欢喜并依于修行。我不为了让别人看见而作虚伪，流出眼泪，而以正法的力量流出眼泪。我不被各种事务的喧嚣所染污而住，而精勤于遍求正法。我不喜好世间的事业，而喜好遍求出世间的正法。我不做与断命的食物相应的事，而行无虚伪的随顺行。我不完全执著于一个处所和地方。
English
Thus he spoke: "Venerable One, I abide with respect and reverence towards all sentient beings, let alone towards Bodhisattvas. Why is that? I do not delight in harmful thoughts, but I cultivate the power and strength of patience to perfection. I do not rely on deceit, but I cultivate superior intention to perfection. I am not attached to home, and I have no sense of ownership or complete attachment. I do not value material possessions, but I value the Dharma. I do not value food and clothing, but I strive to seek the wealth of the Father. I do not engage in the entanglements of jealousy and miserliness, but I rejoice in the prosperity of others and cultivate generosity to perfection. I do not value the name of a renunciate, but I study the qualities of a renunciate. I do not value speech, but I make practice the essence. I am not particularly attached to gain and honor, but I have few affairs and activities, and I seek the qualities of the Buddha. I do not enter a city with a mind divided by material possessions, but I enter a city with a mind that remembers the mind of omniscience. I do not pretend for the sake of Dharma robes and alms, but I understand the proper conduct through the four noble lineages without pretense. I do not study the behavior of children, but I study the behavior of the Buddha. I do not investigate what others have done or not done, but I diligently follow the yoga of self-taming and peace. I do not speak of transgressions, but I guard the limits of speech. I do not keep the training far away, but I study individual liberation. I do not think of sustaining myself with praise of the Buddha, Dharma, and Sangha, but I rejoice in the praise of the Three Jewels and rely on practice. I do not shed tears with pretense to create the appearance for others to see, but I shed tears by the power of the Dharma. I do not dwell contaminated by the busyness of various activities, but I strive to seek the Dharma completely. I do not delight in worldly activities, but I delight in seeking the Dharma that transcends the world. I do not engage in food that sustains life, but I practice without pretense in all ways. I do not completely cling to one place and location."
Chinese
应当像野兽一样行事；不致力于接受供养，而致力于寻求佛陀的功德；不因昏沉和睡眠而入睡，而致力于夜晚的上半夜和下半夜不睡觉；不致力于喧嚣的行为，而喜欢寂静；不以少许功德就自满，而以完全寻求功德而不满足；不总是行持狗的习性，而应当发出狮子的吼声；不与少许的朋友交往，而应当使友谊非常稳固；不忘恩负义，而应当非常感恩和感知所做之事；不以布施的回报来结交朋友，而应当以真诚的意愿来结交朋友；不虚伪地表达真诚的意愿，而应当使真诚的意愿坚定；不倾向于低劣的事物，而应当倾向于圆满成就佛陀之身的广大事业；不对如来和教法不恭敬，而应当对如来和教法恭敬；不成为心口不一的两面派，而应当说到做到；不成为伪装的菩萨，而应当致力于追求圆满的真诚意愿，调伏且寂静；不生起傲慢的自大，而应当像贱民之子一样，彻底摧毁傲慢；不以贪执享用供养，而应当以完全清净的戒律，对以信心布施之物生起珍重之想；不先入为主地进行不如理作意，不只是用伞遮蔽身体而躺卧，不被昏沉和睡眠所压制，而应当为了圆满成就佛陀的教法而精进和努力；不依赖于对个体的执着，而应当安住于空性；不说虚妄分别和错乱之语，而应当安住于无相；不伪装身体的行为，而应当使身语意的行为彻底清净；不以被财物分割的心续来宣说佛法。
English
One should act like a wild animal; not strive to receive offerings, but strive to seek the qualities of the Buddha; not sleep due to drowsiness and sleep, but strive to not sleep during the upper and lower parts of the night; not strive for noisy behavior, but delight in solitude; not be content with a small amount of qualities, but be insatiable in completely seeking qualities; not always practice the habits of dogs, but should roar the lion's roar; not associate with a small number of friends, but should make friendship very firm; not be ungrateful, but should be very grateful and perceive what has been done; not make friends with the reward of generosity, but should make friends with sincere intention; not falsely express sincere intention, but should make sincere intention firm; not incline towards inferior things, but should incline towards the vast undertaking of completely accomplishing the body of the Buddha; not be disrespectful to the Tathagata and the teachings, but should be respectful to the Tathagata and the teachings; not be a two-faced person with different mind and speech, but should do as one says; not be a disguised Bodhisattva, but should strive to pursue perfect sincere intention, tamed and peaceful; not generate arrogant pride, but should completely destroy pride like the son of a low-caste person; not enjoy offerings with attachment, but should, with completely pure discipline, generate a heavy thought towards what is given with faith; not prioritize improper attention, not just lie down covering the body with an umbrella, and not be suppressed by drowsiness and sleep, but should strive and exert effort in order to completely accomplish the Buddha's teachings; not rely on the view of the individual, but should abide in emptiness; not speak of false discriminations and confused words, but should abide in the signless; not disguise the behavior of the body, but should completely purify the end of the actions of body, speech, and mind; do not teach the Dharma with a mindstream divided by material possessions.
Chinese
不做虚伪，以无杂染之心说法，不以杂染结交友谊，以佛法的布施结交友谊，不损害自己和他人，为了利益自己和他人而修行，不住在寺院、托钵和扫帚中装模作样，而是圆满地接受并安住于十二种修持功德，并且不依赖于一切利养和恭敬。如是祈请。世尊赞叹大菩萨弥勒说：善哉善哉！你如此精勤地寻求佛陀的功德，如此宣说狮子吼，你对往昔的佛陀做了殊胜之事，积累了善根，不依赖于那些法和功德，善哉善哉！大宝法王的这个狮子吼，是为了末世五百年的众生，以慈悲宣说的，对于浊世初发心的菩萨、出家人、说法者来说，是极其重要的思考之处，因此在此广为书写。当宣说弥勒的狮子吼时，从眷属中五百比丘起身离去。大长老迦叶对他们说：你们在谈论修持功德的时候，起身要去哪里？他们说：大菩萨弥勒所说的修持功德之语，是难以置信的。我们这样想，我们没有修持功德的显现，我们一定会回家，为什么呢？因为信施难以触及且难以修持。之后，文殊童子对那些比丘说了“善哉”，善男子们，善哉！那些不乐于享用信施的人，应当如此谨慎和后悔。一天之内放弃一百次出家是最好的。因为戒律不完全清净，所以享用信
English
Do not be hypocritical, teach the Dharma with a mind free from defilements, do not make friends through defilements, make friends through the giving of the Dharma, do not harm yourself and others, practice for the benefit of yourself and others, do not pretend to be in monasteries, begging, and sweeping, but fully accept and abide in the twelve qualities of practice, and do not rely on all gains and respect. Thus he requested. The Blessed One praised the great Bodhisattva Maitreya, saying: "Excellent, excellent! You are so diligent in seeking the qualities of the Buddha, and you proclaim this lion's roar. You have done excellent deeds for the Buddhas of the past, accumulated roots of virtue, and do not rely on those Dharmas and qualities. Excellent, excellent!" This lion's roar of the great Regent is proclaimed with compassion for the sake of sentient beings in the last five hundred years. It is a very important point for newly initiated Bodhisattvas, renunciants, and Dharma speakers in this degenerate age to contemplate, and therefore it is written here in detail. When the lion's roar of Maitreya was proclaimed, five hundred monks from that assembly rose from their seats and left. The great elder Kashyapa said to them: "Where are you going, rising from your seats, when you are talking about the qualities of practice?" They said: "The words of the great Bodhisattva Maitreya about the qualities of practice are unbelievable. We think that we do not have the appearance of the qualities of practice, and we will surely go home. Why? Because faith is difficult to attain and difficult to practice." Then, Manjushri Kumara gave those monks the word "Excellent." "Good sons, excellent! Those who are not happy to enjoy the offerings of faith should be so cautious and remorseful. It is best to renounce ordination a hundred times in one day. Because the discipline is not completely pure, enjoying the offerings of faith...