English
One attains liberation through the three: discipline, concentration, and wisdom. The sutra says: Hearing makes one know the dharmas. Hearing makes one turn away from sin. Hearing abandons what is meaningless. Hearing obtains liberation. Therefore, first, by teaching, listening to, and experiencing the Dharma in various ways, one gains certainty in its meaning. There is no need to learn many words, for the collection of words is endless. Merely listening does not lead to complete knowledge, so merely striving to hear will waste one's life. Secondly, Dharma, etc. It is not enough to merely know many terms and expressions of the Dharma; it is important to practice the meaning and cherish practice. For example, even if one knows the details of a path by hearing from others, what is the use of knowing it if one does not go there intentionally? It is the same, as one cannot reach the destination. The necessity of listening and explaining is to seek a method for accomplishing the meaning. If one does not accomplish the meaning, then merely listening and explaining is of little significance compared to practice, and is just tiring. For example, just as dancers and storytellers tell dances and stories, focusing solely on listening is like a black person telling the history of the Dharma. In general, the benefits of hearing are inconceivable and greatly support the teachings of scripture, but if one only does that and does not practice the meaning, then the lineage of practice will decline, which is what the Buddha intended. The Bhagavan always praised the side that was declining and disparaged the other. For example, if one values generosity and neglects discipline, the Buddha would praise discipline and disparage generosity. Merely toiling over the meaning of conventional words cannot remove afflictions, as it says in the Moon Womb Sutra: For example, no spark of fire can dry up the great ocean. Likewise, conventional truth cannot dry up one's own afflictions. What need is there to mention other sentient beings? Thirdly, methods of practice, etc. The supreme essence of all methods of practice is to meditate on emptiness. If one sees that meditating on emptiness can attain the highest state, then being skilled in many words of hearing is like a parrot knowing human speech, merely skilled at imitating the speech of others. Relying on little hearing and practicing, then
Chinese
就像一条稳固的小路，因此能轻易获得果实。这件事的来历是：持律者小路最初诵读婆罗门教的经文时，念诵“悉”，念诵“嗡，部”时也同样，因此被他们驱逐。后来，小路出家受戒，身语意不作恶，对于世间一切，普皆摄受，无有贪欲，具有正念和正知，凡是有害的苦行都不应修习。这样的话语，不到三个月，牧童等也都知道了，他们便告诉了他。后来，导师让他做僧众的鞋匠和抹布匠，以此清净了他的业障，证得了阿罗汉果。当时，轮到他被任命为比丘尼的导师时，圣者小路来了，用其他的词语和字母解释了之前的偈颂七天。当偈颂一半的意义被理解时，两万眷属见到了真谛，安立于四果，各自发起了菩提心。导师将他安立于以微小的教言获得巨大果位，以前导师自己转世为商主时，小路变成了贫穷的商人儿子，导师教给他老鼠尸体的方法，因此他把老鼠尸体挂在外面一个商人的猫身上，那人给了他一把豆子。他让伐木工人休息，把豆子给他们吃，那些人给了他一些木片，他把木片卖了，最后当他去卖油时，船长偷了他的油。以前，在胜光王的时代，一位比丘成为了三藏法师，因为吝啬佛法，一句也不教，所以变得愚笨。他又变成了一个卖猪的人，烧了很多猪，把它们装在船上，因为业力，船沉了，被水冲走了。在河的对岸，住着一位独觉佛，他把那人救起来，埋在沙子里。当他醒来时，看到了人的脚印，便跟着去了，见到了那位独觉佛。他向他供养了树叶、树枝、果实等。独觉佛给了他钵里的残羹剩饭。他看着独觉佛禅修，自己也走到一处，开始禅修，通过法性，他证得了无想定的等持，并在那里投生了无数劫。
English
Like a stable small path, one easily obtains the fruit. The origin of this is: the Vinaya-holder Small Path initially recited Brahmanical scriptures, reciting "Sid," and when reciting "Om, Bhu," it was the same, so they expelled him. Later, Small Path went forth and took ordination, not committing evil with body, speech, and mind. Towards all beings in the world, he was universally caring, free from desire, possessing mindfulness and awareness. He should not engage in harmful asceticism. These words were known even by cowherds and others within three months, and they told him. Later, the Teacher had him clean the Sangha's shoes and make dusters, thereby purifying his obscurations and attaining Arhatship. At that time, when it was his turn to be appointed as the teacher of the Bhikshunis, the noble Small Path came and explained the previous verse with other words and letters for seven days. When half the meaning of the verse was understood, twenty thousand attendants saw the truth, were established in the four fruits, and each generated the mind of enlightenment towards their respective Bodhi. The Teacher established him in obtaining great fruit with small instructions. Previously, when the Teacher himself took birth as a merchant leader, Small Path became the poor son of a merchant. The Teacher taught him the method of the rat corpse, so he hung the rat corpse on the cat of a merchant outside, and that person gave him a handful of beans. He let the woodcutters rest and gave them the beans, and those people gave him some wood chips, which he sold. Finally, when he went to sell oil, the captain stole his oil. Previously, in the time of King Light Protector, a Bhikshu became a Tripitaka master, but because he was stingy with the Dharma and did not teach even a single word, he became dull. He also became a pig seller, burned many pigs, and loaded them onto a boat, but due to karma, the boat sank and was carried away by the water. On the other side of the river, there was a Pratyekabuddha, who rescued him and buried him in the sand. When he woke up, he saw human footprints and followed them, meeting the Pratyekabuddha. He offered him leaves, twigs, fruits, etc. The Pratyekabuddha gave him the leftovers from his alms bowl. He watched the Pratyekabuddha meditate, and he himself went to one side and began to meditate. Through the nature of Dharma, he attained the Samadhi of Non-Perception and was born there for countless eons.
Chinese
而且，由于对佛法悭吝和卖猪的业障，导致智慧迟钝。即便先前具有听闻的强大因缘，或者由于突发因缘和佛陀的加持，但如果不是这样，而是以敏锐的根器，精勤修持上师的窍诀，那么即使听闻不多，也可能获得果报。在《律藏》中说：没有窍诀而禅修，会变成障碍。这就像兰巴的前世一样。如果听闻之后不修持，那么即使像阿难尊者那样通达如海般的经藏，也暂时无法获得果报。这是因为阿难是佛陀的近侍，没有时间修持，后来在结集经藏时，受到大迦叶的呵斥，才前往布里扎地区。布里扎的弟子们出家后证得阿罗汉果，知道他们的老师还是有学道者，于是督促他，最终证得阿罗汉果。这也是一个例子，如果不修持，即使像阿难尊者也无法获得果报。第四个是，仅仅知道等等。15 此外，无论知道多少知识，如果对自己的相续没有利益，就会变成修持的障碍，经藏中这样说道：如果因为听闻很多而骄傲自满，执着于我，因为听闻众多的功德而使自己的内心充满，不仅因为听闻而骄傲，而且傲慢自大，轻视他人，加以惩罚，认为听闻可以消除罪过而不守护戒律，那么由于不具备沙门的法，以及由于戒律破损的缘故，会堕入恶趣。那时，众多的听闻也无法救护他，因为依仗佛法的我慢和嗔恨的业力非常强大。如根本偈颂所说。在《策励殊胜意乐》中说：因闻生慢不恭敬，耽著种种绮丽语，易于忘失无正念，是喜言说诸过患。又如《显一切法无生经》云：若不能遍知法性，则不能以言语之胜义而证菩提。因此，《宝积经》中说：持戒且多闻，当知圣义一。应当效仿这些教言。
English
Moreover, dullness of intellect is caused by the obscurations of being miserly with the Dharma and selling pigs. Even if one previously had a strong connection to hearing the teachings, or due to sudden circumstances and the power of the Buddhas, if that is not the case, but with sharp faculties, one diligently strives to practice with the instructions of a qualified spiritual mentor, then even if one has heard little, it is possible to attain the result. The Vinaya states: If one meditates without instructions, it will become an obstacle. This is like the previous life of Lampa. If one does not practice what one has heard, then even if one has mastered scriptures like the ocean, like the Venerable Ananda, one will not attain the result for a while. This is because Ananda was a close attendant of the Buddha and did not have time to practice. Later, at the time of the council, he was rebuked by the great Kashyapa and went to the land of Vriji. The sons of Vriji, having become monks and attained Arhatship, knew that their teacher was still a learner on the path, so they urged him and he attained Arhatship. This is also a good example, because if one does not practice, even someone like the Venerable Ananda will not attain the result. Fourth is, just knowing, etc. 15 Furthermore, no matter how much one knows, if it does not benefit one's own mind, it will become an obstacle to practice. The scriptures state: If one is proud because of having heard much, relying on self-grasping, and one's mind is filled with the qualities of having heard much, not only is one proud because of hearing, but one is also arrogant, despising others, punishing them, and thinking that hearing can eliminate sins and not keeping the precepts, then because one does not possess the qualities of a renunciate and because of the corruption of the precepts, one will go to the lower realms. At that time, much hearing will not be able to save one, because the pride and anger based on the Dharma are very strong. As stated in the root verses. In "Encouraging Excellent Intention": "Becoming arrogant from hearing, one does not become respectful, one is attached to various eloquent words, one becomes forgetful and without mindfulness, these are the faults of being fond of speaking." And as stated in the Sutra Teaching the Absence of Arising of All Dharmas: "If one does not fully know the nature of dharmas, then one will not attain enlightenment through the power of words." Therefore, the Ratnakuta Sutra states: "Be ethical and hear much, and know one aspect of the meaning of the holy ones." One should follow these teachings.
Chinese
此外，由于通晓佛法而产生的傲慢和骄傲，会导致转生到地狱，并转生成为弗拉门鸟和八种骄慢之物。哪八种呢？阿瓦牛头，夜叉猪头，毒蛇蛇头，凶猛的熊头，骨骼种类的箭靶头，丑陋的蛤蟆头，飞扬的鸟头，纠缠的狗头，总共八种。这些都是根据各自的特性来命名的，其中“骨骼种类”是指在生物种类中，骨骼种类是箭靶，或者也叫做“斯米布”，其他的名字还有沙地的嫩芽和沙尘暴。据说它们栖息在河边沙地里，是一种尾巴很长、行动迅速的小青蛙。经中说：多闻之人，如山或海般傲慢。像这样傲慢自大，会在恶道中经历无数劫的痛苦。即使从中解脱，也会转生成为一种有翅膀的鸟等等，经中多有讲述。我们这位导师释迦牟尼佛，在过去无数劫之前，曾是一位名叫“法”的比丘，他是一位博学但傲慢的人。他诽谤一位有功德的比丘，说“他不通晓佛法”等等，因此在许多劫中，他转生到舌头上耕地的地狱。在许多世中，他转生为无舌的旁生等等，以及无舌的哑巴等等，从而忘记了菩提心。据说，成佛时遭受魔的障碍和草人诽谤，也是那（业力）的残余。同样，过去在瓦拉纳西的森林里，有一群五百头水牛的首领，凶猛而残暴。当它竖起尾巴冲向导师时，导师将其驯服，使之转生为天神。这也是因为过去在燃灯佛时期，一位精通三藏的比丘因傲慢而与人争辩，击败了对方，并说：“你像森林里的水牛一样，你知道什么？”那五百人也是当时他的五百眷属。如果因博学而骄傲，以致戒律松弛，就会变成那样。如果通过博学而拥有世间正确的见解，也会转生为龙族，这是龙王海所请问的。对于忘记菩提心来说，傲慢和骄傲也是不好的。过去在拘留孙佛时期，有一位名叫诺桑的婆罗门，是一位博学的菩萨
English
Furthermore, due to the pride and arrogance arising from knowing the Dharma, one is born in hell and reborn as the Phra Men bird and eight arrogant beings. What are the eight? Ava bull-headed, Yaksha pig-headed, venomous snake-headed, fierce bear-headed, bone-type dart-headed, ugly toad-headed, fluttering bird-headed, and clinging dog-headed, these are the eight. These are named according to their respective characteristics. Among them, "bone-type" refers to the bone-type being a dart among the types of creatures, or it is also called "Smigbu," and other names include sand sprout and sandstorm. It is said that they live in the sandy areas by the river and are small, fast-moving frogs with long tails. The sutra says: A person who has heard much is as arrogant as a mountain or an ocean. Being so arrogant will cause one to experience suffering in the lower realms for countless eons. Even if one is liberated from that, one will be reborn as a winged bird, and so on, as is often said in the sutras. Our teacher, Shakyamuni Buddha, in the past, countless eons ago, was a monk named Dharma, who was a learned but arrogant person. He slandered a virtuous monk, saying, "He does not understand the Dharma," and so on. As a result, for many eons, he was born in the hell where the tongue is plowed. In many lifetimes, he was reborn as tongueless animals, and as tongueless mutes, and so on, thus forgetting the Bodhicitta. It is said that the obstacles of demons and the slander of grass figures at the time of enlightenment are also remnants of that (karma). Similarly, in the past, in Varanasi, in the forest, there was a leader of a herd of five hundred buffaloes, who was fierce and cruel. When it raised its tail and ran towards the teacher, the teacher tamed it, causing it to be reborn as a god. This was also because in the time of the Buddha Dipamkara, a monk who was learned in the Tripitaka, due to arrogance, argued with others, defeated them, and said, "You are like a buffalo in the forest, what do you know?" The five hundred were also his five hundred attendants at that time. If one becomes arrogant due to learning and one's discipline deteriorates, one will become like that. If, through learning, one possesses the correct worldly view, one will also be reborn in the Naga realm, as was said in response to the request of the Naga King Ocean. For forgetting the Bodhicitta, arrogance and pride are also bad. In the past, in the time of the Buddha Krakucchanda, there was a Brahmin named Norzang, who was a learned Bodhisattva.