Chinese
据说，有些动物不需要听到全部内容，仅仅看一眼就能理解。既然仅仅听到动物耳朵里的佛法之声都有如此益处，那么，我们作为人，就具备了能说会道、理解意义的人的特征。如经中所说，我们有能力成为讲经说法和听闻佛法的容器，并且能够付诸实践，这是非常幸运的。关于讲经说法的三种方式，第一种是像之前一样，依靠佛陀的三种神变来宣讲佛法。 这里，阿罗汉宣讲佛法的方式是：依靠听众的根器清净、说法者的语言清净、以及所讲经文的内容清净这三个方面来进行宣讲。说法者通过神通观察，了解听众是否是法器，然后将具备根器者作为教化的对象。以悦耳动听、言辞纯净的语言来引导他们，并以正确无误的佛法内容，以及引导解脱的各种音声等来开示，从而使之产生意义。如果有人问，为什么不依靠三种神变来宣讲佛法呢？那是因为声闻弟子有四种无知，所以无法宣讲。这四种无知是：不了解处所的久远，因为处所过于遥远而无法知晓，比如目犍连之子不知道摩揭陀的母亲在哪里。不了解时间的久远，因为时间过于久远而无法知晓何时发生，比如舍利弗不知道家主妙生的解脱种子。不了解自性的久远，比如无始之因的果是什么，无尽之果的因是什么等等。经中说：孔雀的颜色虽然单一，但构成颜色的因素却多种多样。只有全知者才能了解这些，不是因为不是全知智慧就不能了解。不了解佛陀的众多佛法，因为没有获得十力、四无畏、四无碍解等大菩提之法，所以无法随意观看如来藏等一切法门的类别。如《宝性论》的解释中说：总而言之，这四种人被认为是没有眼睛去看如来藏的人。这四种人是
English
It is said that some animals can understand just by looking, without having to grasp everything they hear. Since there is such benefit just from hearing the sound of Dharma in the ears of animals, we, as humans, possess the characteristics of being able to speak and understand meaning. As it is said, we are capable of being vessels for teaching and listening to the Dharma, and being able to put it into practice is extremely fortunate. Regarding the three ways of teaching the Dharma, the first is to teach the Dharma based on the three miracles of the Buddha, as before. Here, the way the Arhats teach the Dharma is: they teach based on the purity of the listeners' vessel, the purity of the speaker's language, and the purity of the content of the scriptures. The speaker, through clairvoyance, knows whether the listeners are vessels for the Dharma, and then makes those with the capacity the object of their teaching. They guide them with language that is pleasing to the ear and free from impurities, and reveal the meaning by teaching the correct and unerring content of the Dharma, as well as various sounds that lead to liberation. If someone asks, why not teach based on the three miracles? It is because the Shravakas have four kinds of ignorance, so they cannot teach. These four kinds of ignorance are: not knowing the remoteness of the place, because the place is too far away to know, like Maudgalyayana's son not knowing where the mother in Magadha was. Not knowing the remoteness of time, because the time is too far in the past to know when it happened, like Shariputra not knowing the seed of liberation of the householder Shri Sena. Not knowing the remoteness of characteristics, such as what is the result of an endless cause, and what is the cause of an endless result, and so on. As it says in the Sutra: The peacock's colors are singular, but the distinctions of the causes are various. Only the omniscient knows this; it is not because it is not omniscient wisdom that one cannot know. Not knowing the many teachings of the Buddha, because they have not attained the Dharma of great Bodhi, such as the ten powers, the four fearlessnesses, and the four specific perfect knowledges, they are not able to freely view the categories of all the Dharma doors, such as the essence of the Sugata. As it says in the commentary on the Uttaratantra: In short, these four people are regarded as not having the eyes to see the Tathagatagarbha. These four people are: