English
Should I recite something that is already famous? Or should I recite something that has not been famous before? When he said this, everyone was amazed. Therefore, they requested him to recite something that was not famous. The Compendium of Trainings is extensive, the Compendium of Sutras is concise. He recited this Engaging in the Bodhisattva's Conduct, which is concise in words but extensive in meaning. Moreover, the noble Manjushri also resided in the sky in front of him, and many people saw him and became very devoted. From the chapter on wisdom, starting with "When there are things and non-things," until the teacher Jamyang and his retinue went higher and higher into the sky, and finally his body disappeared, he completely recited it through oral transmission and then departed. Afterwards, those who had obtained the dharani compiled what they had remembered, resulting in seven hundred shlokas, and more than a thousand shlokas. The Kashmiri panditas compiled nine chapters, totaling seven hundred shlokas. The people of the central region compiled ten chapters, totaling one thousand shlokas. Because the contents were inconsistent, doubts arose. In the Compendium of Trainings, it says, "Be sure to look at it again and again." And, "Or temporarily look at the concise, compiled from all the sutras." Because they did not understand these, they heard that the teacher was residing in the south at a meritorious stupa, so they sent two panditas who had obtained the dharani to invite him. Although they met him, they could not invite him to come, so they asked him about these matters. He said that the extent of the text was like that compiled by the people of the central region, and that the Compendium of Trainings and the Compendium of Sutras, in the beam of my bedroom, there is a version written in small letters by a pandita, you can take a look. Afterwards, he also gave explanations and transmissions of these texts. Then, he went to the east and pacified a fierce debate with miraculous powers, placing them in happiness. Also, not far to the west of Magadha, there were five hundred people holding strange views gathered together, and he gathered them as his retinue. Once, there was a great famine, and food was scarce, and they said in distress, "If someone can help us obtain food, we will accept his teachings." The teacher begged for a bowl full of rice and blessed it with samadhi to make it abundant, satisfying everyone with happiness, thereby turning them away from strange views.
English
When asked about what he had seen before, he said, "Go and look for it." So they searched everywhere and found it under a tree. When asked about the matter, he said, "I need to prepare a bottle full of water, two cloths, and fire." And so it was done. Then, the next evening, he himself drew lines in the sky and left, and everyone was puzzled. The next day, in the early morning, he drew a mandala, and just as he finished the east gate, the master entered into samadhi, and a great whirlwind arose, carrying away the mandala without a trace. The grass, trees, and the entire city were either collapsing or on the verge of collapsing. The people gathered there were also injured. The non-Buddhist teachers were scattered like birds blown by the wind, and they fell into great darkness. Then, the master emitted light from between his eyebrows, guiding the king and queen, who were naked, covered in dust, and very cold. The master warmed them with fire, washed them with water, adorned them with clothes, and made them comfortable. Again, he summoned them before him with samadhi, made them comfortable with bathing, anointing, and giving clothes, and brought many non-Buddhists into the Buddhist teachings. He destroyed the non-Buddhist temples and caused the Buddhist monasteries to flourish, develop, and endure for a long time. Therefore, that place is known as the Land Where Non-Buddhists Were Defeated. Although this master claimed to be an ordinary person, Jetaari said that he was an emanation of Manjushri, Shantideva. Jnanagarbha said that Shantideva himself was a noble being, and Vibhutichandra said that he was perfectly accomplished, saying, "He is a great lord of the Victorious One's teachings. Although many individuals have appeared, it is difficult to find one with the conduct of Shantideva, possessing realization and understanding." Acharya Krishnacharya said that he touched the lotus feet of Manjushri with his head, and so on. He possessed countless qualities. This master composed the extensive "Compendium of Trainings," the concise "Compendium of Sutras," and the "Guide to the Bodhisattva's Way of Life," which is extensive in meaning but concise in words. Among these three, the "Guide to the Bodhisattva's Way of Life"
Chinese
据说，在印度有对此的一百零八种注释。据说。从何处收集的呢？从佛陀的经律论三藏，特别是只从经藏收集的。属于哪个方面呢？一般来说，从小乘和大乘两方面来说，属于大乘方面。在大乘经和密两方面来说，属于经的方面。从头到尾总括起来的意义是什么呢？是发菩提心这一殊胜的意愿，以及详细讲述如何修学六度。为了谁的利益而作呢？一般来说是为了所有众生，特别是为了那烂陀寺的五百位班智达能够完整无误地修持菩萨道。因此，通过五种论证方式确定下来，听者获得信任，从而成为堪能的法器，这就是目的。第二，学习者如何听闻的方式，有发心和行为两种。第一，伟大人物的发心是，将无量功德的入口，珍贵的菩提心作为目标。像这样，安住于轮回中的所有众生，从无始以来没有做过父母的没有。在做父母的时候，像现在的父母一样，以极大的恩情养育，给予食物的精华，覆盖衣物的精美部分，以非常慈爱的方式养育。所有这些恩人都想要快乐，但是却不知道行持快乐之因的十善等，反而接受痛苦之因的十不善等，导致愿望和行为颠倒，迷失方向。就像盲人迷失在空旷的平原上一样，这些众生真是可怜。我这次获得了暇满人身，见到了具格的上师，能够修持正确的佛法，这是因为有好的福分，所以不能被懒惰和拖延所左右，要听闻这样甚深的妙法，并加以修持，使老母有情众生脱离六道各自的业力显现、痛苦和习气，从而获得圆满正等觉的果位，这样发心是非常重要的关键。第二，行为方面，也有应断除的行为。
English
It is said that there are one hundred and eight commentaries on this in India. It is said. From where was it collected? From the three baskets of the Buddha's teachings, especially only from the Sutra Pitaka. To which side does it belong? Generally speaking, from the two aspects of the Lesser Vehicle and the Great Vehicle, it belongs to the Great Vehicle aspect. In the two aspects of the Great Vehicle Sutra and Tantra, it belongs to the Sutra aspect. What is the meaning of summarizing from beginning to end? It is generating the supreme aspiration of Bodhicitta, and explaining in detail how to learn the six perfections. For whose benefit was it made? Generally, it is for all sentient beings, especially for the five hundred Panditas of Nalanda Monastery to be able to practice the Bodhisattva path completely and without error. Therefore, by establishing it through five modes of reasoning, the listener gains trust and thus becomes a suitable vessel for the Dharma, which is the purpose. Second, how the learner should listen, there are two aspects: motivation and conduct. First, the motivation of a great person is to take the precious Bodhicitta, the entrance to immeasurable merit, as the goal. Like this, all sentient beings abiding in samsara, there is none who has not been a parent since beginningless time. When they were parents, like the parents of the present, they nurtured with great kindness, gave the essence of food, covered the finest parts of clothing, and raised them with great love. All these kind ones want happiness, but they do not know how to practice the ten virtues, which are the cause of happiness, but instead accept the ten non-virtues, which are the cause of suffering, leading to a reversal of wishes and actions, and becoming lost. Just like a blind person lost in a vast plain, these sentient beings are truly pitiable. I have now obtained a human body with leisure and opportunity, met a qualified lama, and am able to practice the true Dharma. This is because of good fortune, so I must not be swayed by laziness and procrastination, but listen to such profound Dharma and practice it, so that all mother sentient beings may be separated from the karmic appearances, suffering, and habitual tendencies of each of the six realms, and thereby attain the state of perfect and complete enlightenment. Generating such a mind is a very important key. Second, regarding conduct, there is also conduct to be abandoned.
Chinese
行持和应取的行为二者。首先，关于应舍弃的行为，有容器的三种过失、六种垢染和五种不执持等。其中，容器的三种过失是：不倾听如同口朝下的容器般的过失；不铭记于心如同底漏的容器般的过失；与烦恼混合如同有毒的容器般的过失。如是说，听法的时候，自己的耳识不要散乱到其他地方，专注听闻讲法的声音，不要心不在焉、眼不在焉，如果这样做，就像把精华倒在口朝下的容器上一样，身体虽然在法座上，却连一句法也听不到的过失；还有，无论听到什么样的法，都当成耳旁风，不铭记于心，就像往底漏的容器里倒再多的精华也留不住一样，无论听多少法，都无法运用到修行上，无法实修的过失；还有，如果以贪图名利、希求赞誉、追求利养恭敬等欲望，以及贪嗔痴三毒等五毒的念头混合来听法，就像把好的精华倒在有毒的容器里一样，法不但对心没有益处，反而会将法变成非法，因此必须远离这三种过失来听法。薄伽梵在《中般若经》中教诫说：“好好地、彻底地听，并铭记于心，我将要宣说。”因此，如果不如法行持佛法，佛法反而会成为堕入恶道的因，诸位圣者如是说。六种垢染是：出自《分别智慧》：傲慢和不信，不求意义和，外散内收敛，厌烦而听是垢染。也就是说，认为自己比上师和道友更强的傲慢；对佛法、上师和道友不信任；对佛法没有求法之心；根识向外散乱，不能专注；内心昏沉，精神萎靡；因为法会时间太长，饥渴寒热等折磨，不想听法，厌烦而听法等，这些都会在此生，阻碍词义圆满的自性禅定、智慧和解脱之法，来世也会因为无法遇到佛法而无止境地在轮回中漂泊。
English
There are two aspects: conduct to be adopted and conduct to be abandoned. First, regarding the conduct to be abandoned, there are the three faults of the vessel, the six stains, and the five non-retentions, etc. Among these, the three faults of the vessel are: The fault of not paying attention, like an overturned vessel. The fault of not keeping in mind, like a vessel with a hole in the bottom. The fault of being mixed with afflictions, like a poisonous vessel. As it is said, when listening to the Dharma, one's own ear consciousness should not wander to other places, but should focus on the sound of the Dharma being taught. If one is distracted and inattentive, it is like pouring essence onto an overturned vessel. Although the body is present in the Dharma assembly, one will not hear a single word of the Dharma. Furthermore, if one treats the Dharma that one has heard as mere words and does not keep it in mind, it is like pouring essence into a vessel with a hole in the bottom, no matter how much is poured in, it will not remain. Similarly, no matter how much Dharma one hears, one will not be able to apply it to one's practice, and one will not know how to put it into practice. Moreover, if one listens with desires such as wanting to be great, wanting fame, wanting gain and honor, etc., and with thoughts mixed with the five poisons such as attachment, hatred, and ignorance, it is like pouring good essence into a poisonous vessel. Not only will the Dharma not benefit the mind, but it will also turn the Dharma into non-Dharma. Therefore, one must listen free from these three faults. The Bhagavan, in the Middle Mother Sutra, advised, "Listen well and thoroughly, and keep it in mind, and I will explain." Therefore, if one does not practice the Dharma according to the Dharma, the Dharma will instead become the cause of going to the lower realms, as the holy ones have said. The six stains are: From the Explanation of Knowledge: Arrogance and disbelief, Not seeking meaning, Outward distraction and inward contraction, Listening with weariness are stains. That is to say, arrogance in thinking oneself superior to the lama and Dharma friends; disbelief in the Dharma, the lama, and Dharma friends; not having the desire to seek the meaning of the Dharma; the senses following external objects and not being focused; the mind being dull and lethargic, contracting inward; and listening with weariness because the Dharma session is too long, being tormented by hunger, thirst, heat, cold, etc. These will, in this life, obstruct the Dharma of meditative concentration, wisdom, and liberation, which are the nature of complete words and meanings, and in future lives, one will wander endlessly in samsara due to the fault of not encountering the Dharma.