English
Benefit or not. Like accumulating water drops, a large vessel can be filled. Similarly, the merit of the supreme noble ones, is perfected by accumulating little by little. Tenth, Liberation, etc. 4 Those who desire liberation cultivate liberation, which depends on oneself. But for this, there is nothing that can be accomplished by the help of others. If something could be accomplished by the help of others, then the noble Buddhas who possess great compassion should liberate all beings at once, but that is not the case. The Compendium says: The Buddhas do not wash away sins with water, Nor do they remove the suffering of beings with their hands, They do not transfer their own realization to others, But with compassion, they explain the truth to beings. And: I will show you the method of liberation, know that liberation depends on yourself. Eleventh, Therefore, etc. 9 Because liberation must be cultivated by oneself, therefore, the root of the Bodhisattva path is to generate compassion and altruism by focusing on limitless beings. The actual practice of the path involves regarding the phenomena of samsara and nirvana as truly existent objects of grasping, and holding onto the belief that the self, the person, exists substantially and is truly established. All conceptualizations, such as the four types of dualistic thoughts of grasper and grasped, are the sole enemies of liberation. The antidote to this is the profound emptiness, as previously explained, which should be cultivated. All virtuous roots, whether great or small, that are encompassed by both skillful means and wisdom, should be dedicated to attaining great Bodhi, not for the sake of the Hearer or Solitary Realizer's state. Thus, if one practices virtuous roots encompassed by the three excellences, it will become a cause of happiness both temporarily and in the long run. If one does not understand the meaning of the profound Dharma, which is the cause of long-term happiness, even if one grows old and white-haired, with wrinkles gathering on the face, one is like an infant who cannot practice the Dharma. The two are the same in that they do not practice the Dharma, only their ages are different. In youth, one has the ability but does not practice; in old age, one wants to practice but cannot accomplish it, being in such a state. When the wise see this situation, they feel ashamed and their hearts are saddened. Therefore, one should practice as it is taught in the Tripitaka of the Holy Dharma. The story of the seven daughters.
Chinese
《地论》中说：梦幻、眼翳、水中月，如其自性般变动。了知其变动，只要此生命尚存，身体年轻之时，就应远离贪执。死主阎罗已入老年的口中，白发成群，皱纹遍布全身，生命终结的毒刺刺入要害，泪水盈满眼眶之时，如何行善？如此说道。此处再三宣说忆念无常，不行佛法是受懒惰的支配，而行持则依赖于精进。因此，忆念无常是懒惰的对治，是精进之因。经中说：胜过布施给婆罗门大布施，布施给一百位外道离欲者，功德更为殊胜。如是说道：如田地的过患是杂草一般，众生的过患是贪欲。如是，布施给离欲者，会产生巨大的功德。因此，胜过布施给入流果者，乃至胜过布施给阿罗汉，功德更为殊胜。胜过建造寺庙等等，胜过皈依等等，胜过修持无常，功德更为殊胜。那么，更何况是修持空性、慈悲和菩提心呢？圣天说：布施是为下等者所说，持戒是为中等者所说，寂静是为上等者所说。因此，应当时常串习殊胜之法。如是说道。律藏中说：如水流湍急能迅速带走树木一般，若无障碍地修习正道，就能次第趋入遍知的海洋。即是进入清净的教法之河流，凭借着具有无常和精进之风，以及慈悲、菩提心的滋润的教法之水流，也就是依靠律藏的教诫。如同树木不会停留在干涸之地一般，不会贪求高位。如同不会沉入水底一般，不会堕入恶趣。如同不会被人抓住一般，不会与人混杂。如同不会被非人抓住一般，不会与天人混杂。如同不会堕入此岸一般，不会收摄内心的根门，不会执着于五蕴。如同不会堕入彼岸一般，不会执着于外在的六尘。如同树木内部不会腐烂一般，
English
In the *Bhumi-vastu* it says: Like a dream, an optical illusion, or the moon in water, things are by their very nature inconstant. Realizing their impermanence, as long as this life remains and the body is young, strive to be free from attachment. When the Lord of Death, Yama, has you in the jaws of old age, when white hairs gather and wrinkles cover your body, when the thorn of death pierces your vital point, and when tears fill your eyes, how will you practice virtue? So it is said. Here, the repeated emphasis on mindfulness of impermanence is because failing to practice Dharma is due to the power of laziness, while practice depends on diligence. Therefore, mindfulness of impermanence is the antidote to laziness and the cause of diligence. The Sutra says: Giving a great offering to a Brahmin is surpassed by the merit of giving to a hundred non-Buddhist renunciates who are free from desire. As it is said: Just as weeds are the fault of a field, desire is the fault of beings. Likewise, giving to those free from desire brings great merit. Therefore, giving to a stream-enterer is more meritorious, and giving to an Arhat is even more so. Building monasteries and taking refuge are even more meritorious, and meditating on impermanence is even more meritorious. What then to say of meditating on emptiness, compassion, and the mind of enlightenment? Arya Deva said: Giving is taught for the inferior, morality is taught for the intermediate, and peace is taught for the superior. Therefore, one should always cultivate the superior. As it is said. The Vinaya says: Just as a swift current carries away a tree, if one trains on the path without obstacles, one will gradually go to the ocean of omniscience. That is, entering the river of the pure Dharma, relying on the current of the teachings, which has the wind of impermanence and diligence, and the moisture of loving-kindness, compassion, and bodhicitta, that is, relying on the precepts of the Vinaya. Just as a tree does not remain on dry land, one will not aspire to high status. Just as it does not sink to the bottom of the water, one will not fall into the lower realms. Just as it is not seized by people, one will not mingle with ordinary people. Just as it is not seized by non-humans, one will not mingle with gods. Just as it does not fall to this shore, one will not restrain the inner senses and will not be attached to the aggregates. Just as it does not fall to the other shore, one will not be attached to the outer six objects. Just as the inside of the tree does not rot,
Chinese
不坏戒律，如是说需要成就解脱。第二，关于听闻和讲说佛法的九个教诲：虽然需要听闻，但不要追随文字；主要展示实修；如果修习空性，就能获得果实；听闻没有成为对治，反而成为烦恼的助伴；如果研究意义，就能看到核心的例子；尽己所能地实修；不具备方便智慧，却自诩大乘的例子；即使不信奉大乘，也要避免诽谤，按照自己喜欢的方式去做；展示了密宗的利益和危险都很大。第一是：后来的等等。5 后来，对于听闻和讲说佛法的人们，我要这样请求：从神圣的佛法经典中，讲述了我们所有的缺点和优点，所以佛法讲述了我，因为我们没有讲述佛法，所以什么也看不到，比如缺点的优点和取舍等等。现在，为了理解要实修的意义，首先也需要听闻经文的佛法，所以要从圣人的口中如理如实地听闻甚深的经典。 《波若波罗蜜多集经》中说：没有听闻的人，不知道盲人修行的道理。没有听闻，他又能思考什么呢？因此，要努力听闻，从听闻的原因中，思考和修行，就能产生广大的智慧。 并且，《菩提心戒经》中说：发起无上菩提心后，如果不努力听闻很多，那就是受到了恶魔的加持。 《策励增上意乐》中说：哪些菩萨没有结合，没有禅定，没有舍弃，没有念诵，也没有多闻，这些人不是如来教法中的出家人。 还有，关于讲法的法器，《四百论》中说：正直、有智慧、寻求意义的人，被称为听者的法器。 并且，无论人们喜欢什么，就应该为他们宣讲什么。已经衰败的正法，无论如何也不是法器。 还有，讲法者也需要如理如实地宣讲，有很多这样的方式。 《宝积经》中说：以清净、没有杂染的心，布施佛法的人，被诸佛如来赞叹。 利益无边，但通过对灌顶和传承进行闻思，就像有眼睛的人看到事物一样，不会对取舍感到迷惑。
English
It is said that it is necessary to accomplish liberation by not breaking the vows. Secondly, there are nine instructions on listening to and teaching the Dharma: Although listening is necessary, do not follow the words; mainly show practice; if you meditate on emptiness, you will get results; listening has not become an antidote, but has become a friend of disturbing emotions; if you examine the meaning, you will see the example of the essence; practice as much as you can with your own mind; an example of boasting of the Great Vehicle without means and wisdom; even if you do not believe in the Great Vehicle, avoid slandering and do as you like; it shows that the benefits and dangers of Tantra are great. The first is: Later, etc.5 Later, to those who listen to and teach the Dharma, I would like to request as follows: From the holy Dharma scriptures, all our faults and merits are explained, so the Dharma speaks of me, because we have not spoken of the Dharma, so we cannot see anything, such as the merits of faults and acceptance and rejection, etc. Now, in order to understand the meaning of what is to be practiced, it is also necessary to listen to the Dharma of the scriptures first, so listen to the profound scriptures properly and truthfully from the mouth of the holy person. From the Abbreviated Perfection of Wisdom Sutra: Those who have not heard do not know the way of the blind to practice. Without hearing, what can he think about? Therefore, one should strive to hear, and from the cause of hearing, thinking and meditating will produce great wisdom. And, it is said in the Bodhicitta Precepts Sutra that after generating the supreme Bodhicitta, if one does not strive to hear a lot, then one is blessed by the evil demon. From Encouraging Higher Aspiration: Those Bodhisattvas who have no union, no meditation, no abandonment, no recitation, and no much learning, these are not renunciates in the teachings of the Tathagata. Also, regarding the vessel for teaching the Dharma, it is said in the Four Hundred Treatises: A person who is upright, intelligent, and seeks meaning is called a vessel for listeners. And, whatever people like, that is what should be preached to them. The Dharma that has declined is by no means a vessel. Also, the preacher needs to preach properly and truthfully, and there are many such ways. It is said in the Ratnakuta Sutra: The Buddhas and Tathagatas praise those who give the Dharma with a pure and undefiled mind. The benefits are boundless, but by studying and thinking about empowerment and transmission, just as a person with eyes sees things, he will not be confused about acceptance and rejection.
Chinese
以戒律、禅定和智慧三者获得解脱。经中说：听闻使知诸法，听闻使离罪恶，听闻舍弃非义，听闻获得解脱。因此，首先通过讲经听法和体验，尽可能地在意义上获得定解。不必学习很多词句，因为词句的集合是无穷无尽的，仅仅听闻无法彻底了解所知，所以仅仅努力听闻就会虚度一生。第二，法等。仅仅知道很多佛法的术语和词汇也是不够的，重要的是实践其意义并重视修行。例如，即使从他人那里听到而了解道路的情况，如果不特意前往，了解它又有什么用呢？因为无法到达目的地。听闻和讲解的必要性是为了寻找实践意义的方法，如果不实践意义，那么仅仅听闻和讲解与修行相比，意义很小，只是徒劳而已。例如，就像跳舞者和讲故事者讲述舞蹈和故事一样，仅仅专注于听闻就像黑人讲述佛法历史一样。总的来说，听闻的利益不可思议，并且对经教的传承有很大的帮助，但是如果仅仅如此而不实践其意义，那么修行的传承就会衰败，这是佛陀的意图。佛陀也总是赞叹衰败的那一方，而贬低另一方。例如，如果重视布施而轻视戒律，那么佛陀会赞叹戒律而贬低布施。仅仅在世俗的词句意义上努力无法去除烦恼，如《月藏经》中所说：例如，任何火星，都无法烧干大海。同样，世俗谛也无法烧干自己的烦恼。更何况其他众生呢？第三，修行方法等。所有修行方法中最殊胜的精华是修习空性。如果看到修习空性能够获得最高的果位，那么精通许多听闻词句就像鹦鹉懂得人语一样，只是擅长模仿他人的语言。依靠少许听闻而进行修行，那么