Chinese
据说，一个喜欢以傲慢争论的人，即使在许多世中忘记了菩提心，因为他过去发起了菩提心，所以从未堕入恶道。此外，如果了解佛法而不修行，那么大乘经典中是这样说的。在《树庄严经》中说：仅仅听闻这真正的佛陀教法，是不能成就的。例如，有些人被河流以无力的力量猛烈冲走，因口渴而死。不修持佛法也像这样。就像一位精通医术的智者，能救度许多人，但自己却死在那里一样。不修持佛法也像这样。就像一位耳聋的音乐家，其他人因他而高兴，但他自己却听不见一样。不修持佛法也像这样。如此等等。同样，就像一个人因口渴而受苦，看到水和听到水的声音并不能解除口渴一样。据说，如果不修持佛法，仅仅听闻并不能解除业和烦恼的痛苦。在《大顶经》中说：即使心思专注于无边无际的执着，如果以颠倒的想法来思考，最终也会堕落。难道这不是轮回吗？如此等等。就像一个人向他人施舍大量财物，自己却饿死一样，向他人施予广大的佛法，自己却以普通人的身份死去。就像一个受饥饿威胁的人，即使成了为他人烹饪食物的人，对自己也没有益处一样。为他人善巧地指示取舍，使他们感到满足，但自己的内心却贫穷而空虚。就像病人之间互相学习，因为他们既不能给药，也不懂药理一样。同样，自己没有服用佛法的药物，因此没有从业和烦恼的疾病中解脱出来。向其他受业和烦恼折磨的众生指示殊胜佛法的药物，并解释解脱的方法。这就像麻风病人向麻风病人展示鹏鸟的明咒一样。《三昧王经》中说：我说极好的佛法，如果你听了而不如法修持，就像病人拿着药囊，却不能治愈自己的疾病一样。又如《宝积经》中说：没有渡过的人不能救度，没有解脱的人不能使之解脱，瞎子也不能指路，解脱的人才能救度，有眼睛的人才能给瞎子指路。如此等等。雇工和奴隶……
English
It is said that one who enjoys arguing with pride, even if forgetting the Bodhicitta for many lifetimes, will never be born in the lower realms because they previously generated the Bodhicitta. Furthermore, if one knows the Dharma but does not practice it, the Mahayana sutras state as follows. In the Array of Trees Sutra, it says: "Merely hearing this true Buddha's teaching will not accomplish it. For example, some are forcibly carried away by the river's current, and die of thirst. Not meditating on the Dharma is similar to that. Just as a skilled physician can save many people, but dies there himself. Not meditating on the Dharma is similar to that. Just as a deaf musician makes others happy, but he himself does not hear it. Not meditating on the Dharma is similar to that." And so on. Similarly, just as seeing and hearing water does not relieve the thirst of a person suffering from thirst, it is said that merely hearing the Dharma without practicing it does not relieve the suffering of karma and afflictions. In the Great Crown Sutra, it says: "Even if the mind is focused on limitless grasping, falling to the extreme by thinking in reverse. Is this not cyclic existence?" And so on. Just as a person gives great charity to others and then dies of starvation himself, giving vast Dharma to others and then dying as an ordinary person, and just as a person threatened by hunger becomes a cook for others but is of no benefit to himself, skillfully instructing others on what to take and leave, satisfying them, but one's own mind is poor and destitute, and just as sick people teach each other because they cannot administer medicine and do not know medicine, similarly, not drinking the medicine of the Dharma oneself, one is not liberated from the disease of karma and afflictions. Explaining the method of liberation by showing the medicine of the supreme Dharma to other beings afflicted by the disease of karma and afflictions is like a leper showing the Garuda mantra to another leper. In the King of Samadhi Sutra, it says: "I speak the supremely excellent Dharma, but if you hear it and do not practice it properly, even if a sick person carries a bag of medicine, he cannot cure his own disease." And in the Jewel Heap Sutra, it says: "One who has not crossed over cannot save, one who is not liberated cannot liberate, a blind person cannot show the way, one who is liberated can save, one with eyes can show the way to the blind." And so on. Hired workers and slaves...
Chinese
就像计算他人的财产，仅仅是为了帮助他们，自己却一无所有一样。自己没有断证的功德，却教导他人各种各样的修持方法。此外，还这样说：不自己修持的，深奥广大的正法，即使全部寻求，也像寡妇的弓箭一样，牧人难以使用。还有，为了供养等利益和名声而为他人讲法，就像得到珍宝却不能用它来成事，反而去乞讨的乞丐一样。这里说的是，如果得到了任何珍贵的正法，本应消除当下和未来的贫困，现在却为了今生的利益和名声而卖掉它，就像以前的国王克里的女儿金鬘的梦一样。因此，以清净的发心和行为来听闻和讲授佛法，如《持世经》中说：对说法者恭敬有加，没有贪图，不期望获得和尊敬，不考虑措辞，如实地将所听闻的佛法传授给他人。并且，以无有烦恼的心来布施佛法，如实地宣讲经等。第五，因此，意义等。因此，听闻的精髓在于运用到意义上，而不是运用到文字上。文字是意义的指示，但不是实际的意义，实际的意义是这样的：意义就像黄金，而文字就像寻找黄金的灯，找到黄金后，灯还有什么用呢？像黄金一样的意义，经过观察和思考，并加以体验，从体验到普遍的实相，最终自证现前，从而体验到实际的意义。在《策励胜心》中说：甘蔗的皮没有精华，令人喜悦的味道在里面。吃皮的人，无法找到甘蔗的美味。就像皮一样的是言语，像味道一样的是此处的意义之心。因此，舍弃对言语的喜爱，恒常保持谨慎，思考意义。这里，像皮一样是指追随文字的理解，像品尝味道一样是指生起菩提心等特征。在《大宝积经》中说：在微尘数劫中，正法的经典
English
Just as counting another's wealth is only to benefit them, while oneself possesses nothing, similarly, teaching others various methods of practice without having a single quality of abandonment and realization. Furthermore, it is said: 'Even if one seeks all the profound and vast Dharma without practicing it oneself, it is like a widow's bow and arrow, difficult for a shepherd to use.' Moreover, teaching the Dharma to others for the sake of offerings and fame is like a beggar who finds a jewel but cannot accomplish anything with it, instead begging for alms. Here, it is said that if one obtains any precious Dharma, one should eliminate the poverty of the present and future, but instead sells it for the sake of worldly gain and fame, like the dream of the golden-garlanded daughter of King Kṛki in the past. Therefore, the way to listen to and teach the Dharma with pure intention and action is as stated in the chapter of Kāśyapa: 'One should be respectful to the speaker of the Dharma, without attachment, without expecting gain or honor, without considering the wording, and teach the Dharma to others as one has heard it.' And, with a mind free from afflictions, give the Dharma, and accurately explain the sutras and so forth. Fifth, therefore, meaning, etc. Therefore, the essence of listening is to apply it to the meaning, not to apply it to the words. Words are the indicators of meaning, but not the actual meaning, and the actual meaning is this: meaning is like gold, and words are like a lamp for finding gold, so once the gold is found, what use is the lamp? If one examines and contemplates the meaning like gold, and experiences it, from experiencing the general reality, eventually self-awareness arises manifestly, and one experiences the actual meaning. In 'Encouraging Excellent Intention,' it says: 'The skin of the sugarcane has no essence, the delightful taste is inside. The person who eats the skin cannot find the sweetness of the sugarcane. Just as the skin is speech, so the mind of meaning is like the taste here. Therefore, abandon fondness for speech, always be mindful, and contemplate the meaning.' Here, like the skin refers to the understanding that follows the words, and like tasting the flavor refers to the characteristics such as generating bodhicitta. In the Mahāratnakūṭa Sūtra, it says: 'For as many kalpas as there are dust particles, the sutras of the sacred Dharma'
Chinese
相比于诵读，如果用一天或一夜的时间来修习无漏的智慧，功德是无法估量的巨大。为什么呢？因为它远离了生死。如是说。即使花费无数劫的时间来听闻和讲解词句，也无法从中体验到自证的智慧，而只有生起的心智。在没有触及到将思辨的宗义平息于法性的必要之前，许多精通思辨推理的人，会助长普通人增长贪嗔等烦恼。正如古汝桑结第二所说：泛泛的讲经说法会增长五毒，修行者会因说法之声而分心，经院学者们在争论时，会将精要的教法抛诸脑后。如是说。因此，应当像圣天论中所说的那样去做：稍微见到就走向善良，完全见到就到达殊胜之地。因此，智者应当时常对内心的觉察感到欢喜。如是说。因此，精通内涵精髓的人才是真正的智者，如果没有实际修行，即使精通许多词句也不是智者。正如《般若经》中所说：如果了解了法的界限，也就了解了一切法的纲要和扩展。因此，精通意义是听闻的至高境界，如果追逐文字，就会成为无分别的障碍。如是说。因此，对于由内外所包含的事物，不要只进行一次，而是要反复地分析和思考，并且对于通过分析的力量所引导的真理，要产生坚定不移的信念。然而，不要将向外看的听闻的词句的理解停留在书本上，而是要让内在的智慧与自证的瑜伽融为一体。那时，不像通过书籍等来介绍外在事物的普遍意义那样，而是像密诀持有者直接介绍内在的自证一样，毫不费力地在法界智慧中自然成就。在《宝积经》中，天子问道：对于获得对善逝教法的信心的人，智者们应修习觉性的瑜伽，不要停留在文字上，获得正法后，要时常精进。如是说。像这样，为了迅速领悟通过众多教证和理证所确立的意义，
English
Compared to reading and reciting, if one meditates on the stainless wisdom for a day or a night, the merit is immeasurably great. Why is that? Because it is far from birth and death. Thus it is said. Even if one spends countless eons listening to and explaining words, one cannot experience the self-aware wisdom from it, but only the wisdom of the mind. Until one touches the necessity of pacifying the tenets of speculation into the nature of reality, many who are skilled in sharp reasoning of speculation will become friends in increasing afflictions such as attachment and aversion for ordinary people. As Guru Sangye the Second said: Common teachings propagate the five poisons. Great meditators are distracted by the sound of teachings. When monastic scholars argue, they throw the essential teachings to the wind. Thus it is said. Therefore, one should act as it is said in the treatise of Arya Deva: Seeing a little, one goes to goodness. Seeing correctly, one reaches the supreme state. Therefore, the wise should always rejoice in the inner self-awareness. Thus it is said. Therefore, one who is skilled in the essence of inner meaning is a true wise person, and if one is skilled in many words without accomplishing the meaning, one is not a wise person. As it is said in the Perfection of Wisdom Sutra: If one knows the realm of Dharma, one also knows the essence and expansion of all Dharmas. Therefore, being skilled in meaning is the supreme hearing, and if one follows after words, it will become an obstacle to non-conceptualization. Thus it is said. Therefore, one should not just once, but repeatedly analyze and contemplate the things that are encompassed by the outer and inner, and one should generate unwavering conviction in the truth that is guided by the power of analysis. However, one should not leave the understanding of the words of hearing that look outward on the book, but one should let the inner wisdom and the yoga of self-awareness become one taste. At that time, it is not like introducing the general meaning of external things through books and so on, but like the secret mantra holder directly introducing the inner self-awareness, effortlessly and spontaneously arising in the wisdom of Dharmadhatu. In the Heap of Jewels Sutra, the son of the gods asked: Those who have found faith in the Sugata's teachings, the wise should practice the yoga of awareness, not staying on the words, and after obtaining the Dharma, they should always be diligent. Thus it is said. Like this, in order to quickly realize the meaning established by many scriptures and reasonings,
Chinese
依靠口诀是显宗和密宗共同宣扬的。多哈宝藏中说：谁若不饮上师口诀甘露水，解除痛苦甘露不饱饮，那人徒劳经论中，干渴而死于荒野。这里所说的自明是指非物质，瑜伽士自己现量。这既不能被其他量成立，也不被其他量损害。有人认为阿赖耶识和光明觉性是一体，一体也可以，具有暂时染污的阿赖耶和，本体完全清净的法身，通过遮遣来区分。然而唯识宗的自明有宗派的分别念过失，这里的特点是认为无自性。心和心性二者中，这是心性，不分别，不迷茫自性，心是对境分别，是迷茫的。自明不散于外境，体验意义的显现依赖于自明，但自明不是由意义所生起。月称也说：从痛苦中见到自明性。如是宣说。显现是境，觉性是具境，二者无自性平等。显现和觉性空性三者无别，二谛双运是显宗和密宗共同的唯一宗旨。第六是：有些人等。10有些愚昧之人说，末法五百年的末期，只是象征的时代，现在也不是修行的时代，浊世之人智慧低下，不能理解甚深之义，以自己的相续来衡量，一起诽谤佛语和补特伽罗。如果具有业和愿的福分，无论好坏，修行都能证悟，如《三慧经》中说： 妙吉祥，未来五百年末世，正法坏灭时，将出现具戒、具功德、具智慧的菩萨摩诃萨。 我等本师往昔名为胜行仙人，以血为墨，以皮为纸，寻求解脱之法。于一暗劫之中，迎请无数佛陀，请问佛法，亦为他人演说。因此，要从内心深处珍视佛法。