English
Like this, if one explains without having generated a continuous stream of experience within oneself, it is like the analogy of passing on a lamp and filling a vase. It may slightly benefit others, but it is said that one's own mind is empty. In the Avatamsaka Sutra, it is also said: "Just like a blind musician, Others are made happy by it, But he himself does not hear, The Dharma not meditated upon is also like that." This is what is said. In general, not relying on individuals but relying on the acceptance and rejection of the four truths of Dharma, therefore, even if the teacher is an ordinary being, there are many stories of how they can lead fortunate disciples to liberation. If one has the oral transmission and the close lineage of experiential realization, one can lead many disciples to maturation and liberation, and it will not harm oneself, like a sandalwood tree. Having experience but not showing it to others is a downfall that contradicts the Mahayana. It is like a wise captain not leading others. Maturing oneself and then maturing others is the practice of the bodhisattva's stages and paths. The Shravakas and Pratyekabuddhas do not have this. Therefore, it is most important to first tame those who are close and then tame others. Without the blessing of experience and transmission, merely reciting the scriptures, no matter whether it is obtained from a noble or inferior person, the meaning is the same. For example, like water in a golden vase and a clay vase. Teaching and learning the Dharma is also cause and effect, so it must have four perfections: the basis is giving the Dharma; the intention is to propagate the Dharma and generate a mind of benefiting disciples; the action is reciting each letter without omission; and the ultimate is obtaining wisdom. These four must be complete. If one of them is missing, it is said to be an imperfect scripture, and it will not become a pure action and a cause of liberation. In the Eight Thousand Verse Prajnaparamita Sutra, it is said: "Venerable Ananda, do not lose even one letter of this Prajnaparamita, I entrust it to you." In the Bodhisattva-bhumi, it is said: "Explain according to the order of words and letters." In the Shravaka-bhumi, it is said: "Just as the Tathagata or his Shravaka disciples have heard, so they do it without error and teach others." The Commentary on Valid Cognition also says this. The Root Sutra says: "When hearing the scriptures, one should read very carefully, understand thoroughly, and be without doubt." This is what is said. If it is not like this, in the Twenty Vows, it says: "Showing a semblance of the sacred Dharma." This is a root downfall and destroys the Dharma.
Chinese
是这样做的。如果自己没有证悟，以低劣的发心来宣讲深奥的佛法，就会变成邪法，成为轮回的因。就像愚蠢的舵手在迎来送往一样。此外，即使没有传承，也像模像样地讲解，却不明白，为了名利而讲经说法，即使从被视为最殊胜的人那里获得，也没有利益，反而有害，就像宝瓶里的水变成毒药一样。为了获得利益而贩卖佛法，那种获得的利益是邪命，据说会转生为饿鬼。经中说：愚人宣讲佛法，摧毁善根，获得众多众生，令众生在地狱中煎熬。等等。《文殊师利净土庄严经》中说：以三千大千世界的众生都安置于阿罗汉果位，杀死他们的罪过，不如不正确地宣讲一句偈颂的罪过大。从佛法的角度来说，没有多种和损害的可能性，但因为众生的根器，佛法会显现出好坏、优劣等多种形态。如法宣讲具有传承的佛法，即使是从普通人那里获得，那个人对自己也有很大的利益，从恩德的角度来说，甚至超过了佛。教证是佛语的事业，证悟是佛意的事业，因此，显现教证之法的这个人，也必须视为是身语意事业的所依，是色身。这也是共同的引导道的上师，仅仅是暂时引导获得人天安乐，最终引导获得殊胜果位的因，所以必须将上师视为佛，但并没有说是真实的佛。而密宗灌顶、讲解续部的上师，则说是真实的佛，所以必须这样看待。因为能将今生或临终中阴成佛的诀窍安置在自己的相续中。大学者世亲说：说法者总的来说就是做一切佛的事业，所以是伟大的善知识。因此，所讲之法的支分，传承的传统、窍诀的实修、经验的加持、智者的引导方式等全部具足是最重要的。
English
That is how it is done. If one does not have realization oneself and teaches profound Dharma with a base motivation, it becomes a false Dharma and becomes a cause for samsara. It is like a foolish captain welcoming and sending off. Furthermore, even if one explains as if one has the lineage, but does not understand, and teaches the Dharma of the teachings for the sake of material gain, even if obtained from someone who is considered the most supreme person, it is of no benefit and is even harmful, just as the water in a precious vase turns into poison. Selling the Dharma for the sake of gain, that gain is wrong livelihood, and it is said that one will be reborn as a hungry ghost. The Sutra says: The fool who teaches the Dharma, destroys the root of virtue, obtains many beings, and causes beings to be tormented in hell. And so on. The Manjushri Pure Land Arrangement Sutra says: The fault of killing all the beings in the three thousand great thousand world realms who have been placed in the Arhat state is less than the fault of incorrectly teaching a single verse. From the point of view of the Dharma, there is no possibility of multiplicity and harm, but because of the faculties of beings, the Dharma will appear in various forms such as good and bad, superior and inferior. Teaching the Dharma with lineage in accordance with the Dharma, even if obtained from an ordinary person, that person is of great benefit to oneself, and from the point of view of kindness, even surpasses the Buddha. The scriptural authority is the activity of the Buddha's speech, and realization is the activity of the Buddha's mind, therefore, the person who manifests the Dharma of scriptural authority and realization must also be regarded as the support of the activity of body, speech, and mind, as the form body. This is also the common guru who guides the path, merely guiding to obtain the happiness of gods and humans temporarily, and ultimately guiding to obtain the cause of the supreme fruit gradually, so one must regard the guru as the Buddha, but it is not said to be the actual Buddha. However, the guru who gives the empowerment of tantra and explains the tantras is said to be the actual Buddha, so one must regard him as such. Because he places the key points of attaining Buddhahood in this life or in the bardo of death in one's own mindstream. The great scholar Vasubandhu said: The speaker of Dharma, in general, is doing all the activities of the Buddha, so he is a great spiritual friend. Therefore, the branches of the Dharma to be taught, the tradition of the lineage, the practice of the key instructions, the blessing of experience, and the way of guiding of the wise are all essential.
Chinese
必须抓住重点。不应依赖于说法者地位的高低，因为正如刚才所说的那样。这件事的顺带结果是这样的，俗语说：六饰套在马身上，荣耀归于人。如果荣耀必须归于佛法，那么像装饰品一样的赞颂和衣物必须归于说法者。因此，听法者如果是在世间显赫地位的人，就应该以他为主。如果说法者在世间只是地位低下，那么不应该对他进行过度的尊敬和地位的调换，甚至座位的高低也不应该调换，这样做无疑会违背上师的誓言。在教理和理性上也是不相符的。如经中所说：谁若听闻一偈颂，不视彼人为上师，则将获得百次狗的转生，并转生为身上有污点者。以及“安住于极低劣之处”等等。还有“不对不恭敬者说法”。以及身语不恭敬者不会生起戒律的说法。还有“坐于高处者，应坐于低处说法”。以及印度婆罗门种姓或富裕的居士，在听法时也应坐于最低的坐垫上等等，经中多有讲述。如果说法者和听法者都是持戒者，那么就会产生违犯戒律的堕落，经中多有此说。在理智上也是不相符的，虽然世俗地位高，但那一定是源于过去的善果和三宝的恩德，所以在求法时，荣耀应该归于佛法。因为佛法出自于人，所以即使那个人在世间地位低下，也应该在那时把他置于比自己更高的地位。如果从世俗和佛法两方面来说，一个人没有屈服于一切之下，那么也没有必要去求法，就像圆满的佛陀一样。如果听法者是圣者，而说法者是凡夫，如果觉得不确定，那么使那个人成为圣者的唯一途径就是佛法，而佛法依赖于人，所以也应该像上面所说的那样去做。例如，就像果实和树木一样。不仅如此，居士和出家人的差别也很多，而且应该主要重视具有智慧的人。
English
The main point must be grasped. One should not rely on the high or low status of the speaker, because it is as just said. The incidental result of this is like this, as the common saying goes: If six ornaments are put on a horse, the glory goes to the person. If the glory must go to the Dharma, then praise and clothing like ornaments must go to the speaker. Therefore, if the listener is someone who has attained a high position in this world, then he should be taken as the main one. If the speaker is only of low status in this world, then one should not give him excessive respect or change positions, and even the height of the seats should not be changed. A person who does this will undoubtedly violate the vows of the guru. It is also inconsistent with both scripture and reason. As it is said in the scriptures: "Whoever listens to a single verse, if he does not regard that person as his guru, will take a hundred births as a dog, and will be born with blemishes on his body." And "Sit in a very low place," and so on. Also, "Do not teach the Dharma to those who are not respectful." And it is said that vows do not arise in those who are not respectful in body and speech. Also, "One who sits high should sit low and not teach the Dharma." And even if an Indian Brahmin or a wealthy householder, when listening to the Dharma, should sit on a very low cushion, and so on, as is often said in the scriptures. If both the speaker and the listener are holders of vows, then there will be a downfall of violating the precepts, as is often said in the scriptures. It is also inconsistent with reason, although worldly status is high, it must be due to past good deeds and the kindness of the Three Jewels, so when seeking the Dharma, glory should go to the Dharma. Because the Dharma comes from a person, even if that person is of low status in this world, he should be placed in a higher position than oneself at that time. If, from both worldly and Dharma perspectives, a person has not submitted to everything, then there is no need to seek the Dharma, just like the fully enlightened Buddha. If the listener is a noble being and the speaker is an ordinary person, if one feels uncertain, then the only way to make that person a noble being is the Dharma, and if the Dharma depends on a person, then one should do as mentioned above. For example, like fruit and trees. Moreover, there are many differences between householders and renunciates, and one should mainly value those who possess wisdom.
Chinese
所说的必要是指不同于其他意义。总的来说，不降低教法的顺序和佛法的伟大是主要的。因此，通过经验的有无来判断是否可以讲法，从人的优劣来判断佛法是否会变得优劣等等，这些只是粗略的含义，请理解。 再次，关于在五浊恶世守护细微学处具有极大功德等，在未被五浊污染的其他佛土和教法兴盛之时，与终生完整守护学处相比，像这样的佛土和教法衰败的现在，哪怕一天或一个时辰对一个学处生起守护之心，其功德也极大，经中说，与在东北方的自在王佛土中守护戒律一劫相比，在此佛土中守护一个戒律的年月时日，功德更大。 在《未生怨忏悔经》中说：从下方经过恒河沙数佛土，在名为“具有光明”的世界中，有佛名为光芒王，在彼佛土中禅定修行十劫，不如在此娑婆世界中，早上修持一刹那慈心，所获福德更为增上。又说，在此土守护正法的菩萨们，能迅速清净一切业和烦恼。此外，如《月灯经》等还有很多，无需赘述。 从道理上说，教法圆满兴盛时，人们也对佛法感到满足，就像饱腹时进食一样，效果不明显。而在五浊恶世中，对佛法匮乏的人们来说，哪怕是一点佛法，也能带来很大的利益，就像饥饿时进食一样。 例如，小火燃烧时，不需要借助强大的对治，而大火燃烧时，则需要借助强大而众多的对治。因此，对治也需要根据所断除之物的大小和多少而变化。 应当考虑到，当所断除的烦恼盛行时，哪怕是一点点对治和守护，也像稀有时期的珍宝一样，具有很大的利益。并且，工作的大小和多少，也取决于从事工作的人的多少。