English
English version: At that time, one should believe in the practice of a Bodhisattva, one should contemplate deeply, not seek the faults of others, always seek meritorious deeds, and seek the true path. The Buddha told Maitreya: 'So it is, so it is! Maitreya! When Bodhisattvas practice in later times, they should contemplate the practice of a Bodhisattva, and should understand skillful means. Why is that? Because Bodhisattvas who possess skillful means and wisdom, their skillful means are difficult to understand. Maitreya! For example, a Srota-apanna (stream-enterer) person, in the practice of ordinary people, manifests the state of a Srota-apanna, distinguishing themselves from the afflictions of ordinary people. They wish to transcend the anger, ignorance, and other afflictions of ordinary people, who will fall into evil paths and return to those faults, while the noble Sravakas will not fall into evil paths because they have attained realization. Maitreya! So it is, so it is! Bodhisattvas who practice with wisdom, because the defilements of their habits have not been completely eliminated, they have their own unique state, and Bodhisattvas in the initial stages of practice also have their own unique state. Why is that? Because their minds do not dwell on various afflictions, while ordinary people are attached to various afflictions, and because of ignorance, they cannot skillfully understand the place of liberation.' 'Maitreya! Bodhisattvas who practice with wisdom, even if they have heavy sins, will extinguish them like ashes because of the power of wisdom, and will not fall into evil paths because of them. Maitreya! For example, when a blazing fire throws large pieces of wood into it, and continues to throw them in, the fire will become more intense and will not be extinguished. So it is, so it is, Maitreya! When the fire of wisdom of a Bodhisattva who practices with wisdom is blazing, they throw conditioned afflictions into the fire of wisdom, and the fire of wisdom will become more intense and will not be extinguished, because of the power of wisdom.' 'Maitreya! Therefore, you should know that the practice of Bodhisattvas who practice with wisdom is difficult to understand.' At that time, Bodhisattva Maitreya said to the Buddha: 'World Honored One! For Bodhisattvas in the initial stages of practice who have not yet attained the power of wisdom, those who have left home and become monks, what dharmas should they abandon? What dharmas should they draw near to? If they draw near to those Bodhisattvas, they can cause the power of wisdom that has not yet arisen to arise, and cause that which has already arisen to increase and not diminish.' The Buddha said: 'Maitreya! For Bodhisattvas in the initial stages of practice who have left home and become monks and have not yet attained the power of wisdom, although they have abandoned the matters of material offerings, they should observe the various harms of gain and fame, they should quickly abandon worldly speech, and they should observe worldly speech.' --------------------------------------------------------------------------------
Chinese
过患，应舍乐多说，应观多说过患，应舍乐睡眠，应观睡眠过患，应舍乐作诸业，应观世间诸业过患，应舍乐戏，应观乐戏过患。然彼舍利养名闻已，应须行少欲知足，应须亲近少欲知足者；舍世言话已，应须亲近乐独行者；舍多言话已，应须观真实义；舍睡眠已，初夜后夜长须惊觉；舍乐造业已，当须亲近出世之法；舍戏乐已，应须修习乐无众生慈。弥勒！初行菩萨舍家出家，未得智力者欲得智力，如是等诸法应须舍离，如是等诸法当须亲近。 “弥勒！彼初行菩萨舍家出家，未到智力者，未舍利养名闻时，未亲近少欲知足时，若未生智力能令生，若已生能令增长者，无有是处。未离世间话，未亲近独行，不舍离乐睡眠，初夜后夜不近惊觉乐习作业，于此时中不能修习出世间法，不舍嬉戏，不亲近无众生慈想，未生智力令生，生者令增长，无有是处。 “弥勒！是故若有菩萨欲生智力，彼菩萨应舍诸法当舍者，应须修习诸法当习近者。所以者何？弥勒！智从因生，无因智不可生；因不和合，不可易得生。” 尔时弥勒菩萨白佛言：“世尊！云何菩萨当观利养名闻过患？何者是利养名闻诸患，菩萨观时，当乐知足而无有悔？” 佛告弥勒：“菩萨于中当观利养不令生欲。作如是观，因利养故 现代汉语译本 应当舍弃贪图安乐，多观察安乐的过患；应当舍弃贪图睡眠，多观察睡眠的过患；应当舍弃贪图从事各种俗务，多观察世间俗务的过患；应当舍弃贪图嬉戏，多观察嬉戏的过患。当他舍弃了追求利养名闻之后，应当力行少欲知足，应当亲近少欲知足的人；舍弃世俗的言谈之后，应当亲近乐于独处的人；舍弃多言多语之后，应当观察真实的义理；舍弃睡眠之后，初夜后夜应当保持警觉；舍弃贪图俗务之后，应当亲近出世间的佛法；舍弃嬉戏之后，应当修习慈爱一切众生的慈悲心。弥勒！初发心的菩萨舍家出家，在未获得智慧力量之前，为了获得智慧力量，应当舍离这些法，应当亲近这些法。 弥勒！初发心的菩萨舍家出家，在未达到智慧力量之前，如果未舍弃追求利养名闻，未亲近少欲知足，那么，如果未生起的智慧力量能够生起，如果已生起的智慧力量能够增长，这是不可能的。如果未远离世俗的言谈，未亲近乐于独处的人，不舍弃贪图睡眠，初夜后夜不保持警觉，贪图俗务，在这种情况下，不能修习出世间的佛法；不舍弃嬉戏，不亲近慈爱一切众生的慈悲心，那么，未生起的智慧力量不能生起，已生起的智慧力量不能增长，这是不可能的。 弥勒！因此，如果有菩萨想要生起智慧力量，这位菩萨应当舍弃那些应当舍弃的法，应当修习那些应当亲近的法。为什么呢？弥勒！智慧是从因缘而生的，没有因缘智慧不可能生起；因缘不和合，智慧不可能轻易地生起。 这时，弥勒菩萨对佛说：‘世尊！菩萨应当如何观察利养名闻的过患？什么是利养名闻的各种过患，菩萨在观察时，应当乐于知足而没有后悔？’ 佛告诉弥勒：‘菩萨应当观察利养不会使人生起欲望。这样观察，因为利养的缘故，
English
English version One should abandon the pleasure of indulgence, and contemplate the faults of indulgence; one should abandon the pleasure of sleep, and contemplate the faults of sleep; one should abandon the pleasure of engaging in various worldly activities, and contemplate the faults of worldly activities; one should abandon the pleasure of play, and contemplate the faults of play. Having abandoned the pursuit of gain and fame, one should practice contentment with few desires, and should associate with those who are content with few desires; having abandoned worldly talk, one should associate with those who delight in solitude; having abandoned excessive talk, one should contemplate the true meaning; having abandoned sleep, one should be vigilant during the early and late parts of the night; having abandoned the pleasure of worldly activities, one should associate with the Dharma that transcends the world; having abandoned play, one should cultivate loving-kindness towards all beings. Maitreya! A Bodhisattva who has initially left home, before attaining the power of wisdom, in order to attain the power of wisdom, should abandon these dharmas, and should associate with these dharmas. Maitreya! A Bodhisattva who has initially left home, before reaching the power of wisdom, if one has not abandoned the pursuit of gain and fame, and has not associated with contentment with few desires, then, if the power of wisdom that has not arisen can arise, or if the power of wisdom that has already arisen can increase, this is not possible. If one has not abandoned worldly talk, has not associated with those who delight in solitude, does not abandon the pleasure of sleep, is not vigilant during the early and late parts of the night, and indulges in worldly activities, in this situation, one cannot cultivate the Dharma that transcends the world; if one does not abandon play, and does not associate with loving-kindness towards all beings, then, the power of wisdom that has not arisen cannot arise, and the power of wisdom that has already arisen cannot increase, this is not possible. Maitreya! Therefore, if a Bodhisattva wishes to generate the power of wisdom, that Bodhisattva should abandon those dharmas that should be abandoned, and should cultivate those dharmas that should be associated with. Why is that? Maitreya! Wisdom arises from causes and conditions, without causes and conditions wisdom cannot arise; if causes and conditions are not in harmony, wisdom cannot be easily attained. At that time, Bodhisattva Maitreya said to the Buddha: 'World Honored One! How should a Bodhisattva contemplate the faults of gain and fame? What are the various faults of gain and fame, that when a Bodhisattva contemplates them, one should be content and without regret?' The Buddha told Maitreya: 'A Bodhisattva should contemplate that gain does not give rise to desire. Contemplating thus, because of gain, --------------------------------------------------------------------------------
Chinese
生欲，损自己行，心生瞋恨诸患。应当观利养生痴愚，生我慢故；当观利养生妒嫉故；当观利养生妖幻成就爱味故；当观利养生谄曲故；当观利养离四圣种故；当观利养无所羞愧，一切诸佛不许可故；当观利养生于我慢贡高，尊者边不生爱敬，一切人所不记录故；当观利养是助众魔，一向放逸根本故；当观利养摧折诸善根，犹如雨雹故；当观利养多诸杂秽故；当观利养失知识朋友家故；当观利养能生爱憎及忧恼故；当观利养乱正念处，多污染故；当观利养令白法羸弱，缺正勤故；当观利养最有障碍，不得诸神通故；当观利养欺誷，各说不善事故；当观利养多有分别，思量造业故；当观利养远离诸乐，失禅定三摩跋提故；当观利养犹如淫女，智慧寂靖远离故；当观利养堕地狱、饿鬼、畜生等恶道，如提婆达多、优陀罗迦闻行故。 “弥勒！菩萨应当如是观察利养，观察利养已。如是观时，意乐少欲，能无有悔。所以者何？弥勒！少欲菩萨无有如是等诸过患，当为诸佛法器，不随出家及在家之所欺慢，能无恐畏得清净信，一切恶道皆无恐怖不被降伏，远离一切爱味，离诸魔境当得解脱，一切诸佛所叹，天人所爱念，不染着诸禅定。亲近故，当生欢喜离于谄曲，当不放逸观五欲诸患，如出言不异住于诸圣种性梵行者常 现代汉语译本：贪图利养，会损害自己的修行，心中产生嗔恨等各种祸患。应当观察利养会使人变得愚痴，产生我慢；应当观察利养会使人产生嫉妒；应当观察利养会使人产生妖邪虚幻，贪恋其中的滋味；应当观察利养会使人变得谄媚虚伪；应当观察利养会使人远离四圣种（指四种圣者的生活方式：少欲知足、远离喧嚣、不贪图名利、精进修行）；应当观察利养会使人不知羞愧，一切诸佛都不允许这样做；应当观察利养会使人产生我慢贡高，对尊者不生爱敬，不被任何人所尊重；应当观察利养是帮助众魔，是放纵懈怠的根本；应当观察利养会摧毁一切善根，就像冰雹一样；应当观察利养会带来各种污秽；应当观察利养会失去知识渊博的朋友；应当观察利养会产生爱憎和忧愁烦恼；应当观察利养会扰乱正念，产生许多污染；应当观察利养会使清净的善法衰弱，缺少精进；应当观察利养是最大的障碍，使人无法获得神通；应当观察利养会使人欺骗妄语，各自说不好的事情；应当观察利养会产生许多分别，思量造作恶业；应当观察利养会使人远离各种快乐，失去禅定和三摩跋提（指正定）；应当观察利养就像粪便一样，使智慧寂静远离；应当观察利养会使人堕入地狱、饿鬼、畜生等恶道，就像提婆达多（Devadatta，佛陀的堂弟，因嫉妒佛陀而堕入地狱）、优陀罗迦（Uddaka Ramaputta，一位著名的苦行者，因执着于非想非非想处定而堕入恶道）的所作所为一样。 弥勒（Maitreya，未来佛）！菩萨应当这样观察利养，观察利养之后。这样观察时，就会心生少欲，能够没有后悔。为什么呢？弥勒！少欲的菩萨没有这些过患，应当成为诸佛的法器，不会被出家或在家的人所欺骗轻慢，能够没有恐惧地获得清净的信心，一切恶道都不能使他恐惧，不会被降伏，远离一切贪爱，脱离各种魔境，应当获得解脱，被一切诸佛所赞叹，被天人所爱念，不执着于各种禅定。因为亲近少欲，应当生起欢喜，远离谄媚虚伪，应当不放纵懈怠，观察五欲的各种祸患，就像说出的话语一样，安住于各种圣种性梵行的人常常如此。
English
English version: The desire for gain harms one's own practice, and gives rise to anger and various afflictions in the mind. One should observe that gain leads to foolishness and arrogance; one should observe that gain leads to jealousy; one should observe that gain leads to demonic illusions and attachment to their flavors; one should observe that gain leads to flattery and deceit; one should observe that gain leads to abandoning the four noble lineages (referring to the four ways of life of the noble ones: contentment with little, detachment from noise, non-greed for fame and gain, and diligent practice); one should observe that gain leads to shamelessness, which is not permitted by all Buddhas; one should observe that gain leads to arrogance and pride, lack of respect for the venerable ones, and being unrecorded by all people; one should observe that gain assists all demons and is the root of indulgence; one should observe that gain destroys all good roots, like hailstones; one should observe that gain is full of various impurities; one should observe that gain leads to the loss of knowledgeable friends; one should observe that gain gives rise to love, hatred, worry, and distress; one should observe that gain disturbs right mindfulness and creates much defilement; one should observe that gain weakens pure Dharma and lacks diligence; one should observe that gain is the greatest obstacle, preventing one from attaining supernatural powers; one should observe that gain leads to deception and each person speaking of unwholesome matters; one should observe that gain leads to many discriminations, contemplating and creating karma; one should observe that gain leads to the abandonment of all joys, and the loss of meditative concentration and samadhi; one should observe that gain is like excrement, far from wisdom and tranquility; one should observe that gain leads to falling into evil realms such as hell, hungry ghosts, and animals, like the actions of Devadatta (Buddha's cousin who fell into hell due to jealousy) and Uddaka Ramaputta (a famous ascetic who fell into evil realms due to attachment to the state of neither perception nor non-perception). Maitreya (the future Buddha)! A Bodhisattva should observe gain in this way, and after observing gain in this way. When observing in this way, one's mind will desire less, and one will be without regret. Why is that? Maitreya! A Bodhisattva who desires little does not have these afflictions, and should become a vessel of the Dharma of all Buddhas, not be deceived or disrespected by those who are ordained or lay, be able to obtain pure faith without fear, not be terrified by any evil realms, not be subdued, be free from all attachments, escape all demonic realms, should attain liberation, be praised by all Buddhas, be loved by gods and humans, and not be attached to various meditative states. Because of being close to desiring little, one should give rise to joy, be free from flattery and deceit, should not be indulgent, observe the various afflictions of the five desires, just like the words spoken, and those who abide in the various noble lineages of pure conduct are always like this. --------------------------------------------------------------------------------