English
Accomplishing good deeds through practicing as taught. Aspiring to the refuge of merit means liking and desiring to accumulate resources in both past and present lives. Root verse: In the midst of a crowd, like poisonous food, the changes of circumstances and conditions are extremely intense. Distancing oneself from that, one delights in solitude and tranquility, not clinging to gains, like the wind and sky-goers. Like this, whether residing in large or small houses possessed like Rajagriha, due to the faults of gathering crowds, relying on enemies and friends, conflicts, and sectarian biases, it is like eating poisonous food. The objects of attachment and aversion and the conditions of happiness and suffering cause the transformations of conceptual thoughts to become extremely intense. Separating oneself from that, one delights in pacifying the afflictions of the mind in solitude, not clinging to seeking gains, but like the wind in the sky and the conduct of sky-goers, go to a solitary place. If it is not like that and one is connected to the world, previously there was a monk named Paljin, whose mind for guarding vows was very firm. A female patron slept in front of him. Although he repeatedly and sternly forbade her from sleeping there, she did not listen. Eventually, the monk developed attachment and engaged in misconduct there. Root verse: Like a wild animal dwelling in solitude, one will not be disturbed by reckless behavior. If one relies on a home, one will protect the faces of others, and the courage of patience will diminish due to jealousy. This means that in any solitary place, like a wild animal fleeing from people and dwelling peacefully, one's body and mind will not be disturbed by reckless behavior such as attachment and aversion. If it is not like that, relying on a household, the three kinds of courage of patience will gradually diminish due to protecting the faces of others and being jealous of the perfections of others. Root verse: Even a mind like a very stiff cat, walks peacefully and behaves properly, in the place where evil friends offer comfort as bait, even if perfect, one will immediately fall away from the Dharma. This means that, like a very stiff cat, the mind also walks peacefully and behaves properly with cunning means. In a place where certain evil friends who create obstacles to the Dharma offer comfort as bait through deception, residing
Chinese
即使拥有圆满的财富，也会立刻从行善中退失。根本偈：行动轻盈的日月与万物为友，亲近且安住者受愤怒所苦，崭新而祥和的地域，见众生皆成友。这是说，不像只住在一个洲的日月，它们周游四洲，与所有众生为友，如法行事之人，也应避免对任何人都过于亲近或怀有敌意，抛弃怀有敌意的心态，并远离因过度亲近而产生的厌倦和愤怒等痛苦，在崭新而祥和，不引起嫉妒和冲突的地方安顿下来，那么在那里居住的所有人都会变得友善和亲切。根本偈：虽如具心者般喧嚣，然其心随善恶之语，不行如岩石般，具此行者离地域之誓。这是说，即使像有情众生一样重复和喧嚣，但无论说什么好坏，都应像无有喜怒一样，对世间八法保持平等心，不随他人的赞美或批评而动摇，这种行为如同非凡的修行者，像岩石一样坚定，不受地域好坏誓言的束缚。根本偈：修行梵行之士，一心专注于禅定之义，未稳固其行者，依地域友伴而分高下。这是说，那些出家修行梵行之士，以及自诩为修行者，一心专注于禅定之义，却未稳固其戒律和禅定之行的人，仅仅追求表面上的美好，无论是什么样的僧人，都会因为依赖贪嗔的对象和朋友，而显露出时高时低的缺点。梵行，指的是超越痛苦。为了那个意义而修行，所以称为梵行。根本偈：导师允许故，于他众生起福德，自身亦不损苦行，乞者视如如意宝，与
English
Even if one has abundant wealth, one will immediately decline from practicing virtue. Root verse: The sun and moon, light in movement, are friends to all; those who are intimate and dwell fixedly are tormented by anger; in a new and peaceful land, all beings are seen as friends. This means that, unlike the sun and moon that dwell in one continent but travel to all four continents and are friends to all beings, those who act according to the Dharma should also avoid being too intimate or hostile to anyone, abandon thoughts and actions of hostility, and avoid the suffering of boredom and anger caused by excessive intimacy. If one settles down in a new and peaceful place that does not arouse jealousy and conflict, then all the beings living there will become friendly and kind. Root verse: Though like a sentient being, it may make a clamor, its mind follows after good or bad words; not moving like a rock, such a practitioner is free from vows of place. This means that even if one repeats and clamors like a sentient being, one should remain unmoved by praise or blame, like one without joy or sorrow, maintaining equanimity towards the eight worldly dharmas. Such conduct is like that of an extraordinary practitioner, steadfast as a rock, free from the vows of good or bad places. Root verse: Those who practice pure conduct, and whose minds are single-pointed on the meaning of meditation, whatever has not stabilized their conduct, depends on place and friends to make high and low. This means that those who have renounced and practice pure conduct, and those who claim to be practitioners, focusing single-mindedly on the meaning of meditation, but have not stabilized their conduct of discipline and meditation, merely pursuing superficial goodness, whatever kind of monks they may be, will reveal their faults, sometimes high and sometimes low, by relying on objects of attachment and aversion, and friends. Pure conduct refers to going beyond suffering. Because one practices for that meaning, it is called pure conduct. Root verse: Because the teacher allows, one generates merit for others, and one's own asceticism does not decline, beggars are regarded as wish-fulfilling jewels, and in harmony with
Chinese
仅仅是乞食而已。 所谓对于那些想要成办自他利益的人来说，就是舍弃对一切财产的执着，依靠佛陀所允许的乞食，对其他乞讨之处生起福德，自己也不会使三学的苦行衰退，对于乞讨者来说，如同如意宝珠一般，就是与法相应的乞食。 根本：生活极其不清净，用手段偷窃，用所得寻求获得，花言巧语，伪装行为，用获得来衡量的五种邪命，会使正直者的行为受到玷污。 因此，住所好，生活好，朋友和交往好，以此来激发勇气。 所谓这里特别指出的五种邪命是：期望别人施舍，在别人面前重复悲惨的言辞，或者隐藏自己有食物衣服，用可怜的样子，用不清净的手段偷窃所有获得的。 用所得来寻求获得是：送出一点点食物和财物，用各种方法让对方送来很多。 花言巧语是：巧妙地说自己的各种功德，隐藏自己的各种过失，虚假地积累广大的善业，欺骗别人来获得利益。 伪装行为是：自己守护的戒律不清净，却在别人面前炫耀寂静、调柔、正直的三种行为，或者假装对世间八法漠不关心，炫耀粗俗、不做作、破旧的行为来寻求利益。 用获得来衡量是：在施主那里，抱怨为了特别进行的法事和念诵而供养的财物太少，或者认为念诵这么多，没有得到这么多供养，就像做买卖一样。 还有用肉酒来引诱而寻求，施舍这两种行为都被佛陀禁止，却对这些行为肆无忌惮，那么先前诸佛和他们的追随者正直者的行为就会受到玷污。 因此，住所要在没有违缘的好地方，生活要好，不与五种邪命混杂，好朋友要行持善法，好的交往要精进于善业等等，自己要激励自己。 根本：一切学
English
It is only begging. That is to say, for those who want to accomplish the benefit of themselves and others, they should abandon the attachment to all possessions, rely on the begging allowed by the Buddha, generate merit in other places of begging, and they themselves will not cause the asceticism of the three trainings to decline. For beggars, like a wish-fulfilling jewel, it is only begging that is in accordance with the Dharma. Root text: Living a very impure life, stealing by means, seeking gain by gain, flattering words, pretending behavior, and the five kinds of wrong livelihood measured by gain, will defile the conduct of the upright. Therefore, a good dwelling, a good life, good friends and good associations arouse courage. What is specifically pointed out here are the five wrong livelihoods: hoping to give, repeating miserable words in front of others, or hiding that one has food and clothing, and stealing all gains by means of a miserable appearance and impure means. Seeking gain by gain is: sending out a little food and wealth, and using various methods to make the other party send a lot. Flattering words are: skillfully speaking of one's various merits, hiding one's various faults, falsely accumulating vast good deeds, and deceiving others to obtain benefits. Pretending behavior is: while one's own precepts are not pure, one flaunts the three behaviors of tranquility, gentleness, and uprightness in front of others, or pretends to be indifferent to the eight worldly dharmas, and flaunts vulgar, unpretentious, and worn-out behaviors to seek benefits. Measuring by gain is: at the benefactor's place, complaining that the wealth offered for the special rituals and recitations is too little, or thinking that so much recitation was done, but so much offering was not received, just like doing business. Furthermore, seeking by enticing with meat and alcohol, both of which are forbidden by the Buddha, but if one indulges in these behaviors without restraint, then the conduct of the previous Buddhas and their followers, the upright, will be defiled. Therefore, the dwelling should be in a good place without obstacles, the life should be good, not mixed with the five wrong livelihoods, good friends should practice virtue, good associations should strive for good deeds, etc., and one should encourage oneself. Root text: All the trainings
Chinese
为了功德圆满，应当依止殊胜的补特伽罗。犹如在玛拉雅的森林中，随意漂泊的普通树段，也如枝叶湿润的旃檀香气般，依止谁，便会随顺于他。这段话的意思是，从皈依开始到获得解脱之间的所有学处，都是从依止善知识而来。例如，在旃檀玛拉雅的森林中，即使是低劣的树木，随意漂泊的树段，也因与殊胜的香气长期相伴的功德，使得枝叶被香气浸润，如同旃檀的香气一样，依止哪位导师，就会随顺于他。根本颂：圆满一切殊胜的法理，虽因浊世之力难以获得，但在三律仪的清净土地上，以博闻和伟大的慈悲滋润心田。精通经藏和密续如海的仪轨，以断除和证悟的无垢智慧之果富饶。以四摄之花的绚丽，依止于能吸引具缘弟子的蜜蜂的导师。过去在圆满劫时，导师和弟子双方都具足功德而相聚，但如今，圆满一切殊胜法理，虽因浊世之力所致的过失难以获得，但在别解脱戒、菩提心戒、密咒戒这三律仪的受持和遮止的差别，如清净的土地般，以广博的听闻和伟大的慈悲滋润心田，从而精进于摄受他人。而且，精通三藏和内外密续如海的仪轨，以断除烦恼障和所知障的垢染，以证悟如所有性和尽所有性的无垢智慧之果富饶，并以布施、爱语、利行、同事这四摄之花般的绚丽，依止于能吸引具缘弟子的蜜蜂的导师。根本颂：特别是宣讲口诀的上师，获得灌顶，安住于誓言，极其寂静。通达基、道、果的续部意义，通过修习和证验圆满，以证悟而解脱自心。慈悲
English
In order to perfect the qualities, one should rely on the excellent individuals. Just as in the forests of Malaya, even ordinary pieces of wood that wander about, like sandalwood with moist branches and fragrance, follow after the one they rely on. This means that knowing all the places of learning from taking refuge up to liberation comes from relying on a virtuous spiritual friend. For example, in the sandalwood forests of Malaya, even a lowly tree, a common piece of wandering wood, because of the virtue of long association with the best of fragrances, its branches are moistened with good fragrance, like the fragrance of sandalwood, one follows after the teacher one relies on. Root text: The perfection of all the excellent Dharma principles, although difficult to obtain due to the power of the degenerate age, on the pure ground of the three vows, the mindstream is moistened with hearing and great compassion. Skilled in the rituals of the ocean of Sutra and Tantra, rich with the stainless fruit of wisdom of abandonment and realization. Rely on the teacher who attracts the bees of fortunate students with the splendor of the four gathering flowers. In the past, in the age of abundance, both teacher and student gathered together possessing qualities, but in this present time, the perfection of all the excellent Dharma principles, although difficult to obtain due to the faults caused by the power of the degenerate age, on the example of a pure ground knowing the distinctions of granting and prohibiting the three vows of individual liberation, Bodhisattva, and secret mantra, the mindstream is moistened with extensive hearing and great compassion, thus striving to take care of others. Moreover, skilled in the rituals of the ocean of the three pitakas and the outer and inner tantras, rich with the stainless fruit of wisdom of abandoning the defilements of afflictions and knowledge and realizing suchness and all that exists, and with the splendor of the four gathering flowers of giving what is needed, speaking pleasantly, acting in accordance with the world, and acting for the benefit of those to be tamed, rely on the teacher who attracts the bees of fortunate students. Root text: In particular, the lama who shows the oral instructions, has received empowerment, abides in samaya, and is extremely peaceful. Understands the meaning of the continuum of ground, path, and fruit, and liberates one's own mindstream through the completion of signs of approach and accomplishment and realization. Compassion