Chinese
依靠通过证悟之法而富有的圣人，可以获得一切功德。如上所说，要努力修行，并祈愿能够顺利完成。要深信因果，积累福德和智慧二资粮，直到证得一切智智。四种依靠是皈依处，龙王认为这四者是四大车轮。有人会问，为什么要说车轮呢？就像大象等普通众生一天行走的道路，可以通过装有四个轮子的车辆在短时间内走完一样。通过殊胜道之车可以轻易到达一切智智的果位，因此才有了这样的说法。第二，解释分为四部分，按照上面的顺序。首先，为了远离喧嚣，所以说了“僧团”等。就像无知的孩童聚集在一起，沉溺于恶行，如同有毒的食物。五种对境，即色、声、香、味、触，以及贪、嗔、痴三种因缘，使得取舍的行为非常粗暴，总是会欺骗我们。因此，要远离这些，独自一人在寂静的地方，喜欢平息分别念的方法。不要执着于所得，像天空中的风一样，对于住所和生活没有执着，像鸟儿一样在空中飞翔。为了说明从事或不从事这种行为的功过，所以说了“野兽”等。像野兽一样，独自住在寂静的地方，通过身语意的行为，不会被任何狡猾的人所扰乱。另一方面，如果总是依赖于某个地方，为了保护自己，就必须看别人的脸色，还要忍受赋税的压迫等等。即使按照世俗的规矩行事，末法时代的众生也非常不驯服，所以要小心谨慎，因为争端会削弱自己的忍耐力。因为身语意中，心最重要，所以说了“心”等。因为心非常难以驯服，所以心非常急躁，就像猫一样。即使是伪装者，在别人面前也会表现得慢条斯理
English
Relying on the holy person who is rich in the Dharma of realization, one can obtain all merits. As mentioned above, one should strive to practice diligently and pray for successful completion. One should have faith in cause and effect, and accumulate the two accumulations of merit and wisdom until attaining omniscience. The four reliances are the refuge, and the Dragon King considers these four to be the four great wheels. One might ask, why speak of wheels? Just as the path traveled by ordinary beings such as elephants in a day can be traversed in a short time by a vehicle equipped with four wheels, the state of omniscience can be easily reached by the vehicle of the excellent path, hence the saying. Secondly, the explanation is divided into four parts, according to the order above. First, in order to stay away from the hustle and bustle, it is said "sangha" and so on. Just like ignorant children gather together and indulge in evil deeds, like poisonous food. The five objects, namely form, sound, smell, taste, and touch, and the three causes of greed, hatred, and delusion, make the behavior of taking and abandoning very rough, and they always deceive us. Therefore, one should stay away from these and be alone in a quiet place, liking the method of pacifying distractions. Do not be attached to what is obtained, like the wind in the sky, without attachment to dwelling and living, flying in the sky like a bird. In order to illustrate the merits and demerits of engaging or not engaging in such behavior, it is said "wild animals" and so on. Like a wild animal, living alone in a quiet place, through the actions of body, speech, and mind, one will not be disturbed by any cunning person. On the other hand, if one always relies on a certain place, in order to protect oneself, one must look at other people's faces, and one must also endure the oppression of taxes and so on. Even if one acts according to worldly rules, the sentient beings of the degenerate age are very unruly, so one must be careful, because disputes will weaken one's own endurance. Because the mind is the most important of body, speech, and mind, it is said "mind" and so on. Because the mind is very difficult to tame, the mind is very impatient, like a cat. Even pretenders will appear slow and deliberate in front of others.
Chinese
虽然漂泊不定的行为举止看似平静且行为端正，但却不可信任。如果居住在被明显倾向于罪恶行为的朋友所依赖的地方，即使有圆满的解脱庇护之所也会背道而驰，自己修法的形象事业也会立即衰退而毁灭。为了说明轮流居住的必要性，所以说了出行等等。因为日夜都在变迁，所以广阔的日月与一切有情都亲密友好。如果在一个地方与所有高低贵贱的人都熟悉，并且像本地人一样长久居住，就会因为被认出而厌烦，互相愤怒而痛苦。因此，对于崭新的地方和人们会感到温和。所有的人也都变得亲密友好，这是法性。不仅在佛本生故事等中有所记载，在显而易见的事物中也能看到。谁穿戴着坚固的勇气盔甲而不被因缘所动摇呢？说了名为有心等等。像这样，圣者们有时也会像有心的普通人一样发出喧嚣，但是他们的心不会随着言语的好坏而产生的希望和恐惧而动摇。例如，就像岩石一样，没有任何追随的念头。像这样行为的人不会被外境所利用，因此不会违背誓言。说了除此之外，其他人是如何被因缘所转变的，名为士夫等等。其中，士夫清净是指从痛苦中解脱。为了那个目的而行持，所以与行持相同的人们，以及为了禅定的意义而一心一意地专注于三摩地的人，无论他们是否已经稳定地获得了苦行的经验，都取决于地方和朋友是否与佛法相符，从而使善行有高低之分。为了说明什么是正确或不正确的湖泊，所以说了导师等等。能够如实地指出什么是可以做或不可以做的事情的三界怙主所允许的人，能够为其他所有众生创造福德，并且自己也能进行苦行，因此不改变誓言是法性，因此，如何乞讨的人们会像如意宝珠一样，将它视为解脱的滋养。
English
Although the wandering behavior appears calm and the conduct seems proper, it is not trustworthy. If one resides in a place relied upon by friends who are clearly inclined towards sinful actions, even if there is a perfect refuge of liberation, one will turn away from it, and the work of one's own Dharma practice will immediately decline and be destroyed. To illustrate the necessity of alternating residences, it is said that one should travel, etc. Because one changes day and night, the vast sun and moon are friendly with all sentient beings. If one becomes familiar with all high and low people in one place and resides there permanently like a native, one will become weary of being recognized and suffer from mutual anger. Therefore, one will feel gentle towards new places and people. It is the nature of things that all people become friendly. This is not only recorded in Jataka tales, etc., but also seen in obvious things. Who is it that wears the strong armor of courage and is not swayed by circumstances? It is said to be the one called "having mind," etc. Like this, the holy ones sometimes make a clamor like ordinary people with minds, but their minds do not follow the hopes and fears that arise from good or bad words. For example, just like a rock, there is no following thought. Such a person with such conduct will not be exploited by external circumstances, and therefore will not break their vows. It is said that others are transformed by circumstances, called "person," etc. Among them, "person pure" means liberation from suffering. Because they act for that purpose, they are the same as those who act, and those who single-mindedly focus on samadhi for the sake of meditation, whether or not they have stably gained experience in asceticism, depend on whether the place and friends are in accordance with the Dharma, thus making virtuous deeds high or low. To show what is right or wrong about a lake, it is said that the teacher, etc. One who is permitted by the protector of the three realms, who can truly point out what can or cannot be done, can create merit for all other beings, and can also practice asceticism himself, so it is the nature of things that he does not change his vows, therefore, how those who beg will regard it as a nourishment for liberation, like a wish-fulfilling jewel.
Chinese
唯一清净的生活方式是托钵乞食。与此相反的五种邪命是特别不纯净的。所谓的生活等，是指生活极不纯净，即：希望别人施舍，发出可怜的乞讨声；或者明明有食物衣服，却藏起来装作饥饿的样子，用各种方法偷取或乞讨；或者施舍少量食物，却努力收集大量食物，即以所得寻求所得；或者为了获得，宣扬自己的功德和清净的功德而获取，即以谄媚求取；或者明明没有声闻、菩萨、密咒三者的任何一种功德，却假装有，称为虚伪生活；或者说“这位施主给了我这么多东西”，然后为了自己的目的，将施舍物用于亲友的祭祀，以名声来衡量，这是邪命。以这五种方式获得的利益比毒药还厉害，是堕入恶道的巨大原因。因此，应该像过去诸佛菩萨那样，尽自己所能地采取苦行。因此，好的住所是没有禅定障碍的寂静处；好的生活方式是以药物、树木、花朵等为营养，乞讨等；好的朋友是与佛法相符的人；好的行为是反复精进于闻、思、修的道路，从而在广大的修行方面生起勇气。到此为止，讲了初转法轮。为了详细说明依止圣者的行为，讲了“学习”等。为了使解脱道上所有学习处的功德在自己的相续中圆满，必须依止下面所说的具有特征的圣者。就像在南方马拉雅的檀香树茂密的森林中，随意散落的普通木块，也会因为沾染了湿润的檀香树枝的香味而变得与众不同一样，依止谁，就会跟随谁。依止者的特征是“圣者”等。以前圆满的佛
English
The only pure way of life is begging for alms. The five wrong livelihoods that are contrary to this are particularly impure. The so-called livelihood, etc., refers to a life that is extremely impure, namely: hoping for others to give, making a pitiful begging sound; or clearly having food and clothing, but hiding them and pretending to be hungry, stealing or begging by various means; or giving a small amount of food, but striving to collect a large amount of food, i.e., seeking gain with gain; or in order to obtain, proclaiming one's own merits and pure qualities to obtain, i.e., seeking by flattery; or clearly not having any of the qualities of the Hearer, Bodhisattva, or Mantra, but pretending to have them, called a hypocritical life; or saying "This patron has given me so much," and then using the offerings for the sacrifices of relatives and friends for one's own purposes, measuring by fame, this is a wrong livelihood. Gaining benefits in these five ways is more terrible than poison and is a huge cause for falling into the lower realms. Therefore, one should take up asceticism as much as one can, like the Buddhas and Bodhisattvas of the past. Therefore, a good dwelling is a solitary place without obstacles to meditation; a good way of life is to take nourishment from medicines, trees, flowers, etc., begging, etc.; a good friend is someone who is in accordance with the Dharma; a good practice is to repeatedly strive on the path of hearing, thinking, and meditating, thereby generating courage in the vast aspect of practice. Up to this point, the first turning of the wheel has been explained. In order to explain in detail the behavior of relying on a holy person, "learning," etc., has been explained. In order to perfect the qualities of all the places of learning on the path of liberation in one's own continuum, one must rely on the holy persons who possess the characteristics described below. Just as ordinary pieces of wood scattered randomly in the dense forest of sandalwood trees in southern Malaya become distinct because they are stained with the fragrance of the moist sandalwood branches, whoever one relies on, one will follow. The characteristics of the one to be relied upon are "holy person," etc. The Buddhas of the past,
Chinese
证悟和安住于地的菩萨等功德显现，现今圆满具足所有正法之善知识，被五浊的威力所染污，难以寻得。如《善臂请问经》所说：“如是所有功德具足者，争斗之时极难得，功德一半或四分之一、八分之一者。”因此之故。纵然偶有，也以隐秘的方式存在，难以考察。即便如此，如同以三律仪的止作清净为基础，广闻博学，以大悲心润泽心田，精通三藏，尤其是内外密续如海的仪轨，断除烦恼障和所知障，拥有证悟的无垢智慧果实，以布施所需、善语爱语、行利他事、同事利行四摄之花庄严自身，对于摄集具有信心和誓言的具善缘分之弟子的蜜蜂而精勤的圣者，理应依止。这些善知识中，尤其是宣说密咒的上师，以“口诀”等 বিশেষভাবে 阐述。特别是为了轻易通达广博深奥的续部经文，如实传授成就者们口诀精要的殊胜上师，以三种甚深功效获得灌顶而成熟，如法安住于誓言，极其寂静，听闻开示基、道、果三者的续部，并且通达其义，圆满完成近修和实修，圆满了外、内、密三种征相。以证悟无我之智慧解脱自相续，以无量大悲心，以各种事业唯一成办他利，舍弃八法，行为贤善，减少俗务，一心专注于浩瀚的法，对轮回的痛苦具有极大的厌离心，并且劝勉他人也如此行持，精通成办自他二利的各种方法，传承如同金线般未被誓言垢染，因此具有加持力，应当依止如是之善知识。
English
The qualities of enlightened beings and Bodhisattvas abiding on the ground manifest, but nowadays, a spiritual friend who perfectly embodies all aspects of the sacred Dharma is difficult to find, having been corrupted by the power of the five degenerations. As stated in the "Questions of Sagacious Arm": "Those who possess all such qualities are extremely rare in times of strife; those with half, a quarter, or an eighth of the qualities." Therefore. Even if one exists occasionally, they are hidden and difficult to discern. Nevertheless, one should rely on a holy being who has the pure ground of the three vows, who has listened extensively, whose mindstream is thoroughly moistened by great compassion, who is skilled in observing the rituals of the three baskets and especially the ocean of tantras of outer and inner mantras, who has abandoned the obscurations of affliction and knowledge, and is rich with the fruit of immaculate wisdom of realization. One who is adorned with the flowers of the four means of gathering: giving what is needed, speaking pleasantly, acting in accordance with the meaning, and behaving for the benefit of those to be tamed. One should rely on such a holy being who is especially diligent in gathering the bees of fortunate disciples who possess faith and commitment. Among these, the lama who teaches secret mantras is particularly taught by what is called "oral instructions." In particular, in order to easily understand the vast and profound tantric texts, the supreme lama who teaches the essential instructions of the accomplished ones as they are, is matured by receiving empowerment with three profound benefits, abides properly in samaya, is very peaceful, has heard the tantras that teach the three bases, paths, and fruits, and has also understood their meaning, has completed the approach and accomplishment practices, and has perfected the signs of outer, inner, and secret. One whose wisdom has liberated their own mind-stream by realizing selflessness, whose immeasurable compassion is solely concerned with the benefit of others through various activities, who has abandoned the eight worldly concerns, whose actions are virtuous and who has few worldly affairs, who diligently focuses on the Dharma in a vast environment, who has great renunciation for the suffering of existence, and who also encourages others to act in the same way, who is skilled in the means of accomplishing both one's own and others' benefit, and whose lineage is like a golden thread, unstained by the tarnish of broken vows, and therefore possesses blessings. One should rely on such a virtuous friend.