Chinese
就像把瓶口盖住，从上面倒入精华也进不去一样。身体虽然在法座上，但心不在法座上，如果不倾听上师的教诲，就听不懂上师在说什么，所以要集中注意力倾听。即使听了，如果不记在心里也没有用，因为听不懂词和义，所以要记在心里。如果与烦恼混合，就是卖法；如果在法座中生起贪嗔痴，就会造恶业等，所以与烦恼混合就像有毒一样。对于这三者的对治，经中说：“好好地听，牢记在心，我将为你讲述。”同样，如来对阿难说，你的发心不要与烦恼混合，用耳朵听词句，用心记住含义，我将为你讲述。而不是说，发心与贪嗔混合，不集中注意力听，不记在心里，我将为你讲述。所以发心不与贪嗔混合，心不离菩提心，用耳朵听词句，用心记住含义来听。第二是六垢，即我慢等。第一，我慢是相对于比自己低下的人，认为自己比他们高的一种心态。一旦有了我慢，就会轻视比自己低下的人，嫉妒比自己高的人，对与自己相等的人产生竞争心。正如俗话说：“我慢如铁球，功德之水不沾。”一旦内心有了我慢，就看不到自己的缺点，看不到别人的优点。因此，对治我慢的方法是经常认识自己的缺点，揭露自己的短处，处于低下的位置，穿破旧的衣服，对好、坏、中等三种人都加以尊重。不信任是指对佛法和人缺乏信心。因此，对治的方法是相信佛法和人不会欺骗自己。没有兴趣是指无论是否获得佛法，对佛法都没有兴趣，就像马前放骨头，狗前扔草一样。对治的方法是，要生起难以遇到佛法，难以遇到善知识的观念，对佛法的每一个词和义都产生兴趣。由于外在的散乱会产生贪等烦恼，因此对治的方法是将心收摄于内。但是，如果过于向内收摄，就会
English
Just as if the mouth of a bottle is capped and essence is poured from above, it won't go inside. Although the body is present in the Dharma assembly, if the mind is not in the Dharma assembly, if you do not listen to the Guru's teachings, you will not understand what the Guru is saying, so you must pay attention and listen. Even if you listen, it is useless if you do not keep it in your mind, because you will not understand both the words and the meaning, so you must keep it in your mind. If it is mixed with afflictions, it is selling the Dharma; if attachment, hatred, and ignorance arise in the Dharma assembly, it will lead to bad karma, etc., so mixing with afflictions is like being poisonous. For the antidote to these three, the Sutra says: "Listen well and carefully, keep it in mind, and I will tell you." Similarly, the Tathagata said to Ananda, your motivation should not be mixed with afflictions, listen to the words with your ears, keep the meaning in your mind, and I will tell you. Instead of saying, your motivation is mixed with attachment and hatred, do not pay attention to listen, do not keep it in mind, and I will tell you. Therefore, the motivation is not mixed with attachment and hatred, the mind is not separated from the thought of Bodhicitta, listen to the words with your ears, keep the meaning in your mind, and listen. The second is the six stains, namely pride, etc. First, pride is the state of mind that, in relation to those who are inferior to oneself, one considers oneself to be superior to them. Once there is pride, one despises those who are inferior to oneself, is jealous of those who are superior to oneself, and develops a competitive mind towards those who are equal to oneself. Just as the saying goes, "Pride is like an iron ball, the water of merit does not adhere to it." Once there is pride in one's mind, one does not see one's own faults, and one does not see the virtues of others. Therefore, the antidote to this is to always recognize one's own faults, expose one's own shortcomings, take a low position, wear ragged clothes, and respect all three types of people, good, bad, and mediocre. Lack of faith means not trusting in the Dharma and people. Therefore, the antidote is to believe that the Dharma and people will not deceive you. Lack of interest means that whether or not one obtains the Dharma, one has no interest in the Dharma, like putting bones in front of a horse or throwing grass in front of a dog. The antidote is to generate the idea that it is difficult to encounter the Dharma and difficult to encounter a virtuous friend, and to generate a desire for interest in each word and meaning of the Dharma. Because external distractions generate afflictions such as attachment, the antidote is to gather the mind inward. However, if you gather too much inward, you will