Chinese
依赖（愚笨之人）会变得欲望强烈且不知满足，将原本喜爱阅读和背诵的圣者引入不喜阅读和背诵的境地，导致今生来世皆毁，那么为何要依赖愚笨的朋友呢？不应依赖啊！愚笨的朋友们心智不坚定，起初会因新鲜事物而瞬间感到快乐和亲密，但转眼间，甚至顷刻之间，就会变成威胁生命的敌人。如果自己将他们引导至喜爱的善法，他们会因不悦而生气；或者，如果自己拥有世间和佛法的财富，朋友本应为此高兴，但他们反而会因嫉妒而生气。因此，对于凡夫俗子来说，无论怎样做都很难让他们真正满意。如果自己以善良的心愿，劝说朋友修持对今生来世都有益的善法，他们不仅不听从，反而会以“没空”或“无能”为借口而生气。反过来，他们会以各种阻碍和闲聊来阻止自己修持殊胜的佛法。如果自己不听从他们的话，他们就会不高兴和生气，最终堕入恶道。如果彼此依赖愚笨的朋友，就会对那些比自己优秀的人心生嫉妒，难以忍受；与那些和自己平等的人，会因竞争之心而争吵；对那些不如自己的人，则会傲慢地轻视和侮辱。如果赞美他们的优点，他们会变得骄傲自满；如果说他们的缺点，他们会感到不悦和愤怒。因此，无论何时依赖愚笨的朋友，自己又能从中获得什么好处呢？什么也得不到啊！不仅得不到好处，除非是圣者，否则如果自己也是愚笨之人，与其他的愚笨朋友交往，那么这些愚笨之人会直接或间接地赞美自己，诽谤他人，说些贪恋轮回的话语，如降伏敌人、守护亲友、经商和农耕，以及马匹牲畜等。
English
By relying on (foolish people), one becomes greedy and dissatisfied, leading the noble one who originally loved reading and reciting into a state of disliking reading and reciting, causing ruin in both this life and the next. So, why rely on foolish friends? One should not rely on them! Foolish friends are unstable in mind; initially, they become happy and intimate in an instant due to novelty, but in the blink of an eye, or even a moment, they turn into enemies threatening one's life. If one guides them to the virtuous Dharma they like, they become angry due to displeasure; or, if one possesses worldly and Dharma wealth, friends should be happy for it, but instead, they become angry out of jealousy. Therefore, it is very difficult to truly satisfy ordinary people no matter what one does. If one, with good intentions, advises a friend to practice virtuous Dharma that benefits both this life and the next, they not only do not listen but also become angry, using excuses like "no time" or "inability." Conversely, they use various obstacles and idle talk to prevent oneself from practicing the supreme Dharma. If one does not listen to them, they become unhappy and angry, ultimately falling into the lower realms. If one relies on foolish friends, one becomes jealous and intolerant of those who are superior to oneself; with those who are equal to oneself, one quarrels due to a competitive mind; and towards those who are inferior to oneself, one arrogantly despises and insults them. If one praises their virtues, they become proud and conceited; if one speaks of their faults, they become displeased and angry. Therefore, whenever one relies on foolish friends, what benefit can one obtain? Nothing at all! Not only does one not obtain benefit, but unless one is a noble being, if one is also a foolish person and associates with other foolish friends, then these foolish people will directly or indirectly praise oneself, slander others, and speak of words delighting in samsara, such as subduing enemies, protecting relatives, business and farming, and horses and livestock, etc.
Chinese
关于牲畜、食物、衣物、装饰等话题，甚至只是在路边相遇，也一定会发生诸如怒目相视、恶语相向等不善之事，这样的话语被重复了两次。像这样，我和朋友之间互相依赖和交往，只会增长不善，最终导致自己和他人今生来世的毁灭。那位朋友没有帮助我实现今生来世的利益，我也无法帮助那位朋友实现今生来世的利益，因此，应该远离年幼的朋友、亲戚、亲密的朋友和爱人，独自一人住在僻静的地方。亲戚的关怀是神和魔的诱饵，与朋友的相遇是善行的阻碍，口舌是不善的宝库，是罪恶的源泉。因此，要思考依赖朋友的过患，以及“在无人僻静的山中，一切行为都是善的”这样的僻静的功德。米拉日巴尊者说：“我生病时无人问候，我死后无人哭泣，如果我能在这山中死去，瑜伽士的愿望就圆满了。”这些话语应该作为誓言。如果像在山中一样与亲戚朋友相遇，就用让他们高兴的话语等行为暂时让他们满意，不要与他们长期过于亲近，要像对待普通人一样，既不亲近也不敌对，对他们没有贪恋和憎恨，好好地相处。在七佛经中，有救护一切的布萨。如蜜蜂不损花之色与香，取蜜而去，如是牟尼行于村。就像蜜蜂不损害花朵的颜色和香味，采蜜后飞走一样，为了维持生计的食物和衣物，必须去村里乞讨、接受供养和参加村里的法会等活动，就像蜜蜂从花朵上采蜜后不留恋地离开一样，为了符合佛法的食物和衣物，或者获得少许财富，对于所有的施主，就像以前从未见过一样，不要过于亲近和熟悉，要没有贪恋和憎恨地相处。全知法王说：与城镇和寺庙相比，边远森林
English
Talks about livestock, food, clothing, ornaments, and so on. Even if you meet by chance on the road, something inauspicious, such as glaring eyes and harsh words, will definitely occur. This is said twice. In this way, relying on and associating with each other only increases negativity, ultimately leading to the ruin of oneself and others in this life and the next. That friend has not helped me achieve the benefit of this life and the next, and I will not be able to help that friend achieve the benefit of this life and the next. Therefore, one should think of fleeing far away from childish friends, relatives, close friends, and lovers, and staying alone in solitude. The concern of relatives is the lure of gods and demons, meeting with friends cuts off virtuous deeds, and the mouth is a treasury of negativity, the source of wrongdoing. Therefore, contemplate the faults of relying on friends and the virtues of solitude, such as, "In a deserted mountain hermitage, all conduct is virtuous." Jetsun Milarepa said, "When I am sick, no one asks after me, and when I die, no one weeps. If I can die in this mountain hermitage, the yogi's aspiration is fulfilled." These words should be taken as a vow. If you happen to meet relatives and friends as if in a mountain hermitage, temporarily satisfy them with words and actions that please them. Do not become too close to them for a long time, but remain as ordinary people, neither friendly nor hostile, without attachment or hatred towards them, and live well. In the Seven Buddhas Sutra, there is the Uposatha that protects all. Just as a bee does not harm the color and fragrance of a flower, but takes the honey and flies away, so the Muni wanders in the village. Just as a bee does not harm the color and fragrance of a flower, but takes the honey and flies away, so too, for the sake of food and clothing to sustain life, one must go to the village for alms, offerings, and village ceremonies. Just as a bee takes honey from a flower and leaves without attachment, for the sake of food and clothing that accord with the Dharma, or to obtain a small amount of wealth, one should remain without attachment or hatred towards all the patrons, as if one had never seen them before, without being too close or familiar. The Omniscient Dharma Lord said: Compared to towns and monasteries, remote forests
Chinese
等。无论住在哪里，都不要寻找有用的朋友。无论和谁交往，都不要亲近也不要树敌。保持自己的本色，这是我的肺腑之言。如是说，应该这样做，但大多数现在寺庙的供养人被上师占有。供养人占有了上师，不要说为了佛法和众生，八法中的贪嗔导致自己和他人今生来世都毁灭，应该断绝这样的恶业，各自独自住在寂静的地方。这里说仅仅是佛法的意义，也说了仅仅是从上师那里获取佛法精要的意义，第三个是，我获得了许多马、财富和受用，被许多人供养和尊敬，我有很多快乐的弟子和供养人，像这样，像这样的傲慢，如果生起我慢，收集信财亡财，那么死后，来世会生起并感受各种恶道的痛苦。应该思考藏喇嘛黑马等人的历史，谨慎行事。一般来说，对于财物，圣者无学之人可以像主人一样使用，有学之人可以像布施一样使用，对于具有解脱功德的凡夫，可以作为随喜的方式使用，剩余的被愚痴摧毁、没有智慧但具有戒律的人，可以像借贷一样使用。佛说，对于那些破戒的人来说，财物就像吃燃烧的铁丸一样。因此，被愚昧的心，也就是执着于我和你所束缚，被外境所迷惑，对任何事物产生贪恋。特别是贪欲强烈的人，对于酒肉、女人、烟草、信财亡财等，无论对什么贪恋强烈，罪恶就越大。而且，今生喝了像财物茶水一样的或者一百杯酒，来世就会将这些加在一起，总共变成一千倍，必须喝沸腾的苦水等等，会变成痛苦，并且会升起，就像古老的熊字“升起”一样，来世会升起并感受异熟的痛苦。这样，即使是微小的因，也会产生巨大的果报。
English
etc. Wherever you stay, do not seek useful friends. Whoever you associate with, do not be close nor make enemies. Maintaining one's own integrity, this is my heartfelt advice. As it is said, one should do this, but mostly nowadays the patrons of temples are possessed by the lamas. The patrons possess the lamas, not to mention for the sake of the Dharma and sentient beings, the attachment and aversion in the eight worldly concerns cause oneself and others to be ruined in both this life and the next. One should abandon such evil deeds and each stay alone in a solitary place. Here it says only the meaning of Dharma, and also says only obtaining the essence of Dharma from the lama, the third is, I have obtained many horses, wealth and possessions, and am worshipped and respected by many, and I have many happy disciples and patrons, like this, such arrogance, if pride arises, collecting faith offerings and deceased's wealth, then after death, in the next life, various sufferings of the lower realms will arise and be experienced. One should contemplate the history of Tsang Lama Black Horse and others, and act cautiously. Generally, regarding wealth, noble non-learners can use it like a master, learners can use it like giving, for ordinary people with the qualities of liberation, it can be used as a way of rejoicing, and the remainder, destroyed by ignorance, without wisdom but with discipline, can be used like borrowing. The Buddha said that for those who break their vows, wealth is like eating burning iron balls. Therefore, the mind that is completely deluded, that is, bound by clinging to "I" and "you", is distracted by objects, and becomes attached to whatever it is. Especially those with strong desire, for meat, alcohol, women, tobacco, faith offerings, deceased's wealth, etc., whatever one's attachment is strong, the sin is also great. Moreover, if in this life one drinks like wealth, tea, or a hundred cups of alcohol, in the next life these will be added together, totaling a thousand times, one must drink boiling bitter water, etc., it will become suffering, and it will arise, just like the ancient bear letter "arise", in the next life the suffering of ripening will arise and be experienced. Thus, even a small cause will produce a great result.
Chinese
出现是依赖缘起因果的不思议成熟。因此，精通取舍者不应贪执利养恭敬，因为贪执会产生今生来世痛苦的巨大恐惧。利养等等的自性，不会被鬼神吞噬，会变成他人的，所以要坚定不移地相信无常的道理，像这样彻底领悟。我如今获得了广大的世俗利益，四处传扬着赞美的名声，但最终无论去往何方，都无法确定带着利养和名声的集合去往何处。如果有人不喜欢我而诽谤我，那么当有人赞美我时，我有什么可高兴的呢？什么也没有，因为有阻碍。如果有人喜欢我而赞美我，那么当有人诽谤我时，我有什么可不高兴的呢？什么也没有，因为有阻碍。即使想要让所有人都高兴和满意，让所有人都赞美，但由于众生的不同积累，对各种各样的事物有各种各样的喜好，就连断尽一切过失、具足一切功德的圆满正等觉薄伽梵佛陀，也无法让所有众生都满意。如婆罗堕阇、婆罗门之女伽扎丽、六师外道、提婆达多和善星等都未能满意，更何况像我这样的恶人呢？因此，如果执着于世间八法，就要抛弃依赖孩子们的世间随顺的想法，离开人群，依止寂静。亲友等弱小众生，没有获得利益的人，会责骂和诽谤说：‘你这个福报耗尽、可怜的人，连利养恭敬等佣金都得不到。’看到这种情况，本应赞美有获得的人，但不仅不赞美，反而对他人财物丰厚等有获得的人，此生来世
English
The arising is the inconceivable ripening of dependent origination, cause, and effect. Therefore, those skilled in acceptance and rejection should not be attached to gain and honor, for attachment gives rise to great fear of suffering in this and future lives. The nature of gain and honor, etc., will not be devoured by demons, but will become someone else's, so be steadfast in mind with the impermanent nature, and realize this thoroughly. I have now received great material gains, and much fame and praise has spread in all directions, but in the end, wherever I go, there is no certainty where to go with the accumulation of gain and fame. If there are others who dislike me and slander me, then when someone praises me, what is there to be happy about? There is nothing, because there is an obstacle. If there are others who like me and praise me, then when someone slanders me, what is there to be unhappy about? There is nothing, because there is an obstacle. Even if one wants to make everyone happy and satisfied, and have everyone praise, but because of the different accumulations of sentient beings, with various preferences for various things, even the Bhagavan Buddha, the complete and perfect Buddha who has exhausted all faults and possesses all virtues, cannot satisfy all sentient beings. Such as Bharadvaja, the Brahmin girl Gatsali, the six teachers, Devadatta, and Good Star, etc., were not satisfied, so what need is there to mention that a bad person like me cannot satisfy them? Therefore, if one is attached to the eight worldly dharmas, one must abandon the thought of conforming to the world by relying on children, leave the crowd, and rely on solitude. Relatives, friends, and other weak sentient beings who have not gained benefits will scold and slander, saying, 'You unfortunate, miserable person, you cannot even get gain, honor, or wages.' Seeing this situation, one should praise those who have gained, but not only do they not praise, but they also envy those who have wealth and great merit, in this life and the next.