Chinese
在微风轻拂、缓慢摇曳的树梢上，鸟中之王，在嫩绿茂盛的枝条上，珊瑚般的喙颤动而闪耀。因害怕受到伤害而不敢靠近的杜鹃鸟群，讲述着轮回的本质——动荡、毁灭、变迁，毫无意义且充满过患，是不可信任的本性，从而散发出令人厌倦的新的书信，以此来激励禅修者们精进。如《劝学书》中所说： “圆满的月轮近旁装饰， 腰带般的大雨云层缠绕。 山顶森林的空旷之处，无所执着， 如风般飘动，寿命长久福分大。” 又如大学者英雄所说： “蜜蜂肥硕嗡鸣歌唱， 树木枝条翩翩起舞。 鸟儿发出悦耳的声音， 凉风习习轻柔吹拂。 山涧流水倾泻而下，声响悦耳， 美丽的野兽奔跑环绕。 花朵竞相绽放，宛如微笑， 檀香等香气芬芳。 如此这般的寂静处之功德， 利益自己和他人， 不求丝毫回报， 朋友众多，瑜伽士为何厌倦？ 世俗之人并非如此。” 第二，舍弃对享乐的贪执：劝告说，迅速前往那以诸多与佛法相符的喜乐享用所庄严的寂静之地吧！这是对谁说的呢？是对那些想要禅修的人说的。原因是，没有人能在世俗的圆满中成就禅定，因此，我们的导师在菩提行中经历了无数劫的修习，也必须舍弃转轮王的王位，前往寂静之处，更何况其他人呢？这是因为世间的财富是那些居住在家里的人所拥有的，它的本质是，无论有多少财富、食物、衣服等享用，都是没有意义的，并且持续降下罪过的雨水。它们是不稳定的，转瞬即逝，就像天空中突然出现的云彩一样。在这样的境况中，人们的寿命是短暂的。
English
At the tip of the trees, swayed and gently moved by the soft breeze, the king of birds, on the tender and lush branches, the coral-like beak trembles and shines. The groups of cuckoos, not afraid of being harmed, tell of the nature of samsara—turbulent, destructive, changing, meaningless and full of faults, being of an untrustworthy nature, thus emitting new letters of weariness, thereby encouraging meditators to strive diligently. As it says in the "Letter of Exhortation": "The full moon is adorned nearby, The belt-like heavy rain clouds entwine. The open space of the mountain top forest, without attachment, Moving like the wind, long life and great fortune." And as the great scholar Hero said: "Bees are fat, humming and singing, Tree branches dance. Birds utter pleasant sounds, Cool breezes gently blow in all directions. Mountain streams cascade down, making pleasant sounds, Beautiful wild animals run and circle. Flowers bloom in competition, like smiles, Sandalwood and other fragrances are fragrant. Such are the merits of a solitary place, Benefiting oneself and others, Not expecting any return, With many friends, why would a yogi be weary? Ordinary worldly people are not like that." Second, abandoning attachment to enjoyment: The advice is to quickly go to that solitary place adorned with many joyful enjoyments that are in accordance with the Dharma! Who is this said to? It is said to those who wish to meditate. The reason is that no one can achieve meditation in the midst of worldly perfections, therefore, our teacher, who practiced the conduct of enlightenment for countless eons, also had to abandon the kingdom of a universal monarch and go to a solitary place, let alone others? This is because worldly wealth is possessed by those who live at home, and its nature is that no matter how much wealth, food, clothing, and other enjoyments there are, they are meaningless and constantly raining down faults. They are unstable, fleeting, like clouds suddenly appearing in the sky. In such circumstances, the lives of beings are short.
Chinese
自以为享乐受用能有助于维持生命，然而，与享用相比，生命本身的性质是：比极不稳定的云彩还要容易变化，犹如闪电般短暂的现象，刹那刹那地摇曳、颤抖，最终耗尽，没有长久停留的空闲。即使在那短暂存在的时刻，也总是遭受变异之苦、苦中之苦以及遍行之行苦这三种痛苦的折磨。尤其，它会导致今生来世的一切崩溃，产生诸多过错。例如，就像波涛汹涌、水流湍急的河流，喧嚣作响，其水流无法逆转地自然流入大海。人们也是如此，从出生到稍微长大，具备一定能力之后，就一直忙于积累、守护和增殖这三种事务，在疲惫、寒热等剧烈痛苦的煎熬中，被欲望所折磨，不知满足，内心被希望、疑虑等不良念头扰乱。如果稍微富裕，就会变得傲慢，轻视他人，无法进行有意义的供养布施，而且需求也变得更大。担心失去财富，变得吝啬，甚至对自己的一点食物和好衣服也舍不得。像这样，被无法阻挡的恶业力量驱使，最终走向生命的尽头，因此沉入难以逃脱的恶道深渊，无休止地漂泊。《入菩萨行论》中说：积累、守护和丧失，为痛苦所折磨，须知财富是无尽的灾难之源。贪恋财富而心神不宁的人们，没有从轮回痛苦中解脱的机会。因此，财物注定是痛苦的根源。首先，获取享乐的行为是由不善的恶劣动机所驱动。内心不正直，怀有欺骗性的想法，即虚伪和欺诈，这二者是紧密相关的，如同夏季。
English
Even though one prides oneself on enjoying and using possessions, thinking they help sustain life, the very nature of that life, compared to those fleeting enjoyments, is: even more prone to change than the extremely unstable substance of clouds, and like the transformation of lightning, which is nothing more than a momentary appearance, it flickers and trembles from instant to instant, eventually being exhausted, with no time to remain for long. Even during that brief moment of existence, one is constantly tormented by the three kinds of suffering, like robbers: the suffering of change, the suffering of suffering, and the pervasive suffering of conditioning. In particular, it causes the collapse of everything in this life and the next, creating many faults. For example, just as a river with violently surging waves and a rapidly flowing current, making a roaring noise, its course inevitably flows into the great ocean. Similarly, people, from the time they are born and grow a little, and have some ability, are always busy with the three activities of accumulating, protecting, and increasing possessions, and while being tormented by intense suffering such as fatigue, heat, and cold, they are afflicted by desires, never knowing contentment, and their minds are disturbed by negative thoughts such as hope and doubt. Moreover, if they become somewhat wealthy, they become arrogant and despise others, and are unable to make offerings and practice generosity, which would give meaning to their possessions, and their needs become even greater. Fearing to lose their wealth, they become miserly, and are stingy even with their own food and good clothes. Driven by the irresistible force of such negative actions, they are pushed to the end of their lives, and as a result, they sink into the deep and difficult-to-escape abyss of the lower realms, wandering endlessly. As it is said in the *Bodhicharyavatara*: 'Accumulating, guarding, and losing, tormented by suffering, know that wealth is an endless source of ruin. Those who are distracted by attachment to wealth have no opportunity to be liberated from the suffering of samsara.' Therefore, material possessions are certainly the cause of suffering. From the very beginning, the act of acquiring enjoyment is driven by an unwholesome and evil motivation. The mind is not upright, harboring deceitful thoughts, namely hypocrisy and fraud, the nature of which is closely related, like summer.
Chinese
就像浓厚的乌云遮蔽天空，让人看不清道路一样，通过迷惑他人，或直接抢夺，或偷偷摸摸地偷窃，或用伪装等手段让人施舍，特别是做生意的人，他们说谎、发誓、争斗、伤害众生的性命、虐待驮货的牲畜，日日夜夜、时时刻刻只想着这件事，只说这件事，想着如何一变二，二变三等等，心中充满了羞耻和欺骗，一生都在这样的算计中度过，甚至临死时也会感到迷惑，这样的罪过是无法估量的。总的来说，这会浪费暇满人身，特别是对于追随佛陀的人来说，没有什么罪过比这更能浪费他们的修行了。像这样通过不善的意图和行为获得的珍贵财富和享用之物，无论积累了多少，都会因为害怕被他人夺走而感到恐惧，并且需要付出大量的努力来守护，因此会带来痛苦。依赖这些财富所产生的罪过也同样巨大。因此，这些财富是导致今生来世无尽痛苦的根源。正如怙主龙树菩萨所说："龙王有多少个头，就会产生多少痛苦。" 此外，《致友书》中也说："因为财物会引发争端，没有财物就没有争端。完全舍弃财物，就像水鸟放弃鱼一样，会增加安乐。" 就像水鸟放弃口中的鱼，争端就会平息一样，没有享用之物就不会有争端，因此会感到安乐。因此，那些只拥有能够维持生计，并能略有剩余以备不时之需的少量财物的人，可以避免敌人和盗贼的侵害。最初容易获得，中间容易守护，最终即使失去也不会感到后悔。依靠这些财物不会滋生罪过，也不会产生贪恋，因此容易成就禅定等等，与此相反的功德是无量的。因此，获得知足是所有财富中最顶级的。因为富人享受安乐，但财富带来的痛苦更大，并且被欲望所折磨。而知足的人则恰恰相反。正如《亲友书》中所说：
English
Like dense rain clouds obscuring the sky, making it impossible to see the road, one confuses others, either by directly robbing, or secretly stealing, or using pretense and other means to make them give. Especially those who do business, they lie, swear oaths, fight, harm the lives of sentient beings, abuse pack animals, day and night, constantly thinking only of that, only talking about that, thinking about how to turn one into two, two into three, etc., their hearts filled with shame and deceit, spending their lives in such calculations, even becoming confused at the time of death, the faults of which are immeasurable. In general, this wastes the leisure and opportunity, and especially for those who follow the Buddha, there is no fault greater than this that wastes their practice. The valuable wealth and possessions acquired through such unwholesome intentions and actions, no matter how much is accumulated, are accompanied by fear of being lost to others, and require great effort to protect, thus causing suffering. The faults that arise from relying on these are also equally great. Therefore, these are the cause of immeasurable suffering in this life and the next. As the Protector Nagarjuna said: "As many heads as the Naga king has, so much suffering arises from them." Furthermore, in the Letter to a Friend it says: "Because of possessions, disputes arise, without possessions there are no disputes. From completely abandoning possessions, like a water bird abandoning a fish, happiness increases." Just as when a water bird abandons the fish in its mouth, disputes cease, so without possessions there are no disputes, and therefore there is happiness. Therefore, those who only have meager possessions, enough to sustain themselves and save a little extra for emergencies, avoid the harm of enemies and thieves. Easy to acquire in the beginning, easy to protect in the middle, and even if lost in the end, there is no regret. Relying on these does not breed faults, and does not give rise to attachment, therefore it is easy to accomplish meditation, etc., and the qualities opposite to this are limitless. Therefore, obtaining contentment is the pinnacle of all wealth. Because the wealthy enjoy pleasure, but the suffering caused by wealth is greater, and they are tormented by desire. While those who are content are the opposite. As it says in the Letter to a Friend:
Chinese
在[Prinha]中说：在一切财富中，知足是最好的。天人的导师说，要总是知足，如果知足，即使没有财富，也是真正的富有。这是第三个舍弃对恶友的执着。一般来说，对于圣者来说，所有凡夫都被称为孩子。同样，对于智者来说，愚笨的人和对于老人来说，年轻人都被称为孩子。这里，凡夫俗子中的庸人，其本性就是孩子，是卑劣的仆人。像这样，这些孩子的相续，总是被颠倒的思维和行为的过失之云所充满和笼罩，因此将自己的缺点也视为优点而赞美，将他人的优点也视为缺点而宣扬各种不悦之语。他们的内心充满了烦恼的毒药，像毒蛇的舌头一样，总是依赖粗暴的思维和行为，从而增长罪恶和不善。对于世间的荣耀和财富、亲友和财物等，这些动摇不定、没有意义、容易毁灭、是众多痛苦之根源的事物，他们却认为是恒常、稳固、有意义、是快乐之因，因此放弃了行善和寂静之道，只执着和努力于此。对于这些人，即使善知识等做了任何有益的事情，他们也会想“这个人对我做了这样的帮助”，不但不报答恩情，反而恩将仇报。这些人有各种各样的欲望，所以不会有满足的时候。对于符合佛法的言语和对今生来世有益的良好思维和行为，他们会颠倒地扭曲满足的表情，表现出愤怒和不悦的许多表情。正如导师寂天所说：对于应该高兴的事情却生气，所以很难使凡夫俗子感到满足。如果说有益的话，他们就会生气，我也会阻止有益的事情。他们甚至不喜欢与他人和睦相处或保持中立，而是制造仇恨。即使仇恨的刺痛像小小的火焰，也会像搬弄是非的言语大风一样。
English
It is said in [Prinha]: Among all riches, contentment is the best. The teacher of gods and humans said to always be content, and if you are content, even without wealth, you are truly rich. This is the third: abandoning attachment to bad friends. Generally, in relation to the noble ones, all ordinary beings are called children. Similarly, in relation to the wise, the foolish ones, and in relation to the old, the young ones are called children. Here, the nature of the common, foolish people among ordinary beings is that of a child, a base servant. Like this, the minds of these children are always filled and covered by the clouds of faults of inverted thoughts and actions, so they regard their own faults as virtues and praise them, and they regard the virtues of others as faults and proclaim various unpleasant things. Their hearts are filled with the poison of afflictions, and like the tongue of a venomous snake, they always rely on harsh thoughts and actions, thereby increasing sin and non-virtue. They think that worldly glory and wealth, relatives and friends, and possessions, etc., which are wavering and unstable, meaningless, easily destroyed, and the source of many sufferings, are permanent, stable, meaningful, and the cause of happiness, so they abandon the path of virtue and peace and only cling to and strive for these things. To these people, even if virtuous friends and others do anything beneficial, they think, "This person has done this kind of help to me," and not only do they not repay the kindness, but they repay kindness with harm. These people have various desires, so there will be no time of satisfaction. To words that accord with the Dharma and good thoughts and actions that are beneficial for this life and the next, they distort the image of satisfaction in a perverse way, showing many expressions of anger and displeasure. As the teacher Shantideva said: Because they are angry at things that should be pleasing, it is difficult to satisfy ordinary people. If you speak helpfully, they get angry, and I also turn away from help. They even dislike being in harmony with others or remaining neutral, and instead create enmity. Even if the sting of hatred is like a small flame, it is like a great wind of slanderous speech.