Chinese
向前走了七步，这比那更有殊胜的福德。还有，《入行论》中说：因此，在非常光彩悦意的森林中，轻松愉快且能平息一切散乱的地方，应当独自居住。此外，依止恶友的过患如下：心总是倾向于杀生等恶行，因此变得非常僵硬，像一只又老又粗糙的猫，行动隐蔽，行为迟缓，甚至连爪子都像没有了一样，发出低沉的声音。但当要杀老鼠和麻雀等时，爪子锋利，跳跃迅速，是个杀生高手。同样，恶友不相信因果和三宝，总是习惯于欺骗和伤害他人，只关注今生和罪恶的行为。为了暂时的利益，他们表面上恭敬地对待你，给予你财富。然而，那些没有掌握将你引入佛法之道的技巧，也没有慈悲心的人，最初不会意识到这些过患，而是放心地依赖他们。这种未经审视的行为，表面上看起来似乎能带来暂时的快乐，拥有随从、财富、食物、衣物、住所、装饰品和财产等，让人感到愉悦。然而，实际上，你会立即从神圣的佛法中堕落，死后坠入恶道的深渊。寂天菩萨说：如果我拥有许多财富和尊重，并因此感到快乐，产生骄傲，那么死后将会感到恐惧。因此，例如，像太阳和月亮一样，它们不断移动，不只停留在一个大陆上，而是每天绕着须弥山运行，与四大部洲的所有众生友好相处，没有冲突。如果太阳总是停留在同一个大陆的天空中，那么那个大陆的众生将会因酷热而痛苦，感到不悦。同样，那些按照佛法行事的人也应该总是与所有众生保持亲密友好的关系，而不是固定在一个地方。那些执着于权力和财富的人。
English
Taking seven steps forward, this is even more excellent in merit than that. Furthermore, it says in the Bodhisattvacaryāvatāra: Therefore, in a forest that is exceedingly radiant and delightful, where ease and happiness are found with little effort, and where all distractions are pacified, one should dwell alone. Moreover, the faults of relying on bad friends are as follows: The mind is always inclined towards evil actions such as killing, and therefore becomes very rigid, like an old and rough cat, whose movements are hidden, whose behavior is slow, and whose claws are as if nonexistent, making a low sound. But when it is time to kill mice and sparrows, its claws are sharp and its leaps are swift; it is skilled at killing. Likewise, evil friends do not believe in cause and effect or the Three Jewels, are always accustomed to deception and harming others, and focus only on this life and sinful actions. For the sake of temporary benefits, they may treat you with apparent respect and give you wealth. However, those who have not mastered the skillful means of leading you onto the path of Dharma, and who are not motivated by loving compassion, initially do not consider these faults at all, but confidently rely on them. Such unexamined behavior may seem to bring temporary happiness, with retinues, wealth, food, clothing, shelter, ornaments, and possessions in abundance, appearing delightful. However, in reality, you will immediately fall away from the sacred Dharma and, after death, become a foundation stone in the depths of the lower realms. Shantideva said: If I possess much wealth and respect, and feel happy and proud because of it, then after death, fear will arise. Therefore, just as the sun and moon move constantly, not staying in one continent but circling Mount Meru each day, being friendly with all beings of the four continents without conflict, if the sun were always to remain in the sky of one continent, the beings of that continent would suffer from the heat and be displeased. Similarly, those who act according to the Dharma should always maintain close and friendly relationships with all beings, rather than remaining fixed in one place. Those who cling to power and wealth.
Chinese
会因事务等原因而遭受愤怒和争斗等的折磨。无论走到哪里，都只在刚认识和熟悉的地方稍作停留，就转向新的地方而去。这样的人，无论走到哪里，都不会因愤怒和争斗而生事，而是温和地与当地的人们相处，把他们都看作是没有矛盾的朋友。正如《本生经》所说： 大多对熟悉的人心生厌恶， 总是寻求新的事物。 长久居住的所有地方， 都会被大家喜欢。 如果有必要或者迫不得已需要停留，就不要让附近的居民、乡邻、邻居感到厌烦。要谦逊忍让，保持低调，不要让自己和他人心生烦恼。 那么，很多高尚的人住在寺庙和喧嚣的地方，这是否与佛法相悖呢？ 并非如此。因为他们是有情众生，虽然看起来像被自相续的分别念所控制的凡夫俗子一样，沉溺于贪恋和憎恨，忙于喧嚣的言谈，以及征服敌人、保护亲友、建造城堡等诸多事务，但他们已经调伏了五根，对内外之境的取舍平等对待。无论说好说坏，做好做坏，他们的心都不会因此而执着、贪恋、愤怒或憎恨。 比如，山谷回音就像人说话一样发出声音，但它不会以执取的心去分别，因此没有任何贪恋和憎恨。同样，那些远离是非、取舍的修行者，即使身处喧嚣之中，也能不失戒律、正念、觉悟和禅定，精进地为佛法和众生服务。对于这样的人，不能绝对地说他们必须住在某个地方。正如比丘以戒律之光，能将王宫也视为寂静之地一样。 因此，对于那些初学者，那些寻求解脱的人来说，持守清净的戒律，就像涅槃一样，是绝对相同的因。他们想要修行，并专注于正确的禅定
English
One will be afflicted by anger and strife for the sake of affairs and so on. Wherever one goes, one only stays briefly in places where one is known and familiar, and then turns to new places and departs. Such a person, wherever they go, will not cause trouble due to anger and strife, but will be gentle and get along with the people there, seeing them all as friends without conflict. As it says in the Jataka: Mostly one hates those with whom one is familiar, Always seeking new things. All places where one stays for a long time, Are liked by everyone. If it is necessary or unavoidable to stay, do not annoy the nearby residents, villagers, and neighbors. Be humble and tolerant, keep a low profile, and do not cause yourself and others to become annoyed. So, do many noble people who live in monasteries and amidst the hustle and bustle also contradict the Dharma? It is not so. Because they are sentient beings, although they may appear to be like ordinary people controlled by their own streams of discriminating thoughts, indulging in attachment and hatred, busy with noisy talk, and many affairs such as conquering enemies, protecting relatives, and building castles, they have subdued the five senses and treat the acceptance and rejection of inner and outer realms with equanimity. Whether they speak well or badly, do good or bad, their minds will not become attached, greedy, angry, or hateful as a result. For example, a mountain echo sounds like a person speaking, but it does not discriminate with an attitude of grasping, so there is no attachment or hatred. Similarly, those practitioners who are free from right and wrong, acceptance and rejection, even in the midst of hustle and bustle, can maintain their discipline, mindfulness, awareness, and samadhi without fail, and diligently serve the Dharma and sentient beings. For such people, it cannot be absolutely said that they must live in a certain place. Just as a monk, with the light of discipline, can see even a king's palace as a solitary place. Therefore, for those beginners, those who seek liberation, upholding pure discipline, like nirvana, is an absolutely identical cause. They want to practice and focus on correct meditation.
Chinese
想要一心专注的人，无论在三学的修行上是否能独立自主，不被外境所左右，达到最终的坚定。都要依止寂静处和善友，使三学的功德不断增长，见解境界得以提升。相反，在喧嚣之处依止恶友，会使相续中原有的功德也逐渐丧失，被罪过所染污而日渐衰退。所以，这样的人一定要依止好的处所和善友。第二，顺便讲述生活方面：想要成办自他利益的人，必须断除对受用的贪执。为了达到这个目的，我等导师为了使将来进入佛门的出家人不为生计所累，没有过失，舍弃了种族、相貌、权势和一切受用，甚至放弃了转轮王的王位而出家，依靠乞食为生。这种方式也允许后来的追随者采用。以前，那些出身王族等高贵种姓，傲慢自大的人，看到导师乞食，便降伏了傲慢心，出家并依靠乞食为生。种姓、出身、受用等低下的雪域我辈，为何不学习这种方式呢？因此，要以忆念、正知、谨慎约束自己的行为，以利益他人的发心去城市乞食，首先用最好的食物供养三宝、护法以及有权享用食物残羹的鬼神等，然后不贪执食物，安住于食物瑜伽中，或者为了维持具有佛法的身体，以及为了暂时和长久地利益身体里的寄生虫，适量地食用。剩下的食物，布施给有权享用残羹的鬼神，并将食物残渣布施给狗和乞丐等贫困的人，以清净的意乐发愿。像这样，即使是吃饭这样的小事，如果具备前行、正行、后行三种要素，也能在施主等众生的相续中产生广大的福德，具有意义。
English
Those who wish to focus their minds single-pointedly, whether or not they are able to independently practice the three trainings, and are not swayed by external circumstances, reaching ultimate stability, should rely on secluded places and virtuous friends. This will cause all the qualities of the three trainings to increase more and more, and their views and states of realization to be elevated. Conversely, relying on evil friends in noisy places will cause the qualities that were originally present in the mind-stream to gradually diminish, becoming stained by faults and deteriorating day by day. Therefore, such individuals must rely on good places and virtuous friends. Secondly, incidentally discussing livelihood: Those who wish to accomplish the benefit of themselves and others must abandon attachment to enjoyment. To achieve this, our teacher, in order to ensure that future followers who enter the gate of the teachings are not burdened by livelihood and are without fault, relinquished lineage, appearance, power, and all enjoyments. He even abandoned the kingdom of a universal monarch and went forth, relying on alms for sustenance. This method was also permitted for later followers. In the past, those of noble birth, such as royalty, who were arrogant and haughty, upon seeing the teacher begging for alms, subdued their arrogance, went forth, and relied on alms for sustenance. We, the inferior people of the snowy land, with low lineage, birth, and enjoyments, why should we not learn this way? Therefore, one should restrain one's behavior with mindfulness, awareness, and caution, and with the intention to benefit others, go to the city to beg for food. First, offer the best food to the Three Jewels, Dharma protectors, and the spirits who have the right to enjoy the leftovers. Then, without attachment to the food, abide in the yoga of food, or eat only enough to maintain a body conducive to Dharma practice, and with the intention to benefit the parasites in the body both temporarily and permanently. Give the remaining food as offerings to the spirits who have the right to enjoy leftovers, and give the food scraps to dogs, beggars, and other impoverished beings, making aspirations with pure intention. In this way, even a small matter like eating, if it is complete with the three elements of preparation, main practice, and conclusion, can generate vast merit in the mind-streams of the patrons and other beings, making it meaningful.
Chinese
自己也事务少，不用看别人的脸色，不为经商和农耕等事忙碌，因为傲慢和骄傲小，所以三学的苦行不会衰退，而且衣食也不会匮乏，因此乞讨者的这种行为应该看作如意宝珠。因为所有与佛法相符的受用，都是不费力气而产生的，这仅仅是因为乞食的缘故。因此，现在即使仅仅依靠乞食为生的传统衰落了，但释迦牟尼佛的追随者们在享用信财和亡财时，如果能按照前面所说的那样去做，那么就具有利益自己和他人的意义。否则，在《楞伽经》中说：不学习工巧之理，不做买卖之事，不为饮食而依赖国王和王子，以及大臣和商人。不食用死者和新生儿家的食物，以及快乐和友善的食物，不与比丘和比丘尼混杂，瑜伽士不应如此。等等，说了许多不清净的谋生方式，其中特别不清净的是，期望别人给予，但不直接乞讨，而是用缺少衣食等语，或者隐藏拥有的东西而使用不好的东西，用装穷的手段来偷取，也就是采取诈骗的方式乞讨。或者赞美以前别人给予自己的东西来寻求财物，或者先给别人一点点小的受用，然后伪装成不图回报的样子，之后再收回很多财物，也就是用财物来寻求财物。或者在别人面前说自己如何苦行闻思修，以及逃避功德和喧嚣的历史，以及说自己如何清净地舍弃受用，以及说自己如何救护众生的生命，以及用供养和建造佛像等来寻求财物，或者赞美别人等，用虚伪的手段来寻求财物，也就是花言巧语。自己的本性是不约束的，不调伏的，放纵的，吃很多的，不用于善事的，从修行中退失的，懒惰的，不公正的，却在别人面前装作行为寂静，语言柔和，姿态稳重，行持善事，正在修行的样子。
English
Being oneself with few affairs, not needing to observe others' faces, not being busy with trade and agriculture, and because pride and arrogance are small, the asceticism of the three trainings will not decline, and one will not be impoverished in terms of food and clothing. Therefore, this conduct of beggars should be regarded as a wish-fulfilling jewel. For all enjoyments that are in accordance with the Dharma arise without effort, and this is solely because of alms gathering. Therefore, even if the tradition of living solely by alms gathering has declined, if the followers of the Buddha Shakyamuni, when enjoying offerings of faith and deceased's wealth, act in accordance with what has been said before, then it will be meaningful to benefit both oneself and others. Otherwise, in the Lankavatara Sutra, it says: 'Do not learn the principles of craftsmanship, do not engage in buying and selling, do not rely on kings and princes, as well as ministers and merchants, for food. Do not eat the food of the dead and newborn's houses, as well as joyful and friendly food, do not mix with monks and nuns, a yogi should not do this.' And so on, many impure ways of making a living are mentioned, among which the particularly impure is this: hoping for others to give, but not directly begging, but using words of lacking food and clothing, or hiding what one has and using bad things, using the means of pretending to be poor to steal, that is, taking by fraudulent means of begging. Or praising what others have given oneself in the past to seek wealth, or first giving others a small amount of enjoyment, and then pretending not to seek return, and then collecting a lot of wealth back, that is, using wealth to seek wealth. Or in front of others, saying how one has practiced asceticism in listening, thinking, and meditating, and the history of fleeing from merit and noise, and saying how one has purely renounced enjoyments, and saying how one has saved the lives of sentient beings, and seeking wealth by means of offerings and building statues, or praising others, etc., seeking wealth by hypocritical means, that is, flattery. One's own nature is unrestrained, untamed, lax, eating a lot, not applying to virtuous deeds, fallen from practice, lazy, unjust, but in front of others pretending to be of peaceful conduct, gentle speech, stable demeanor, practicing virtuous deeds, pretending to be meditating.