Chinese
体验到如同获得相同证悟，了知皈依三宝、五戒、缘起、八正道等甘露的自性后，便能现前受用入流果。因此，与三宝一切因果相关的正法之语，如同所有众生都应听闻的信函。由于它是能使由有为自性烦恼和分别念所变的魔女面容憔悴的对治，所以才被赞为有形之庄严。贤妙智者之功德，悉皆成办之宝藏，若能一心勤精进，则如狂澜波涛般，喧嚣之声虽不悦耳，然为依仗宣说正法故，亦应谛听闻思之。如是教诫是说：如此贤妙智者大雄所宣说的，以五种圆满所显示的经和续的法藏如海一般， 以及圣者以五种大系联相关联，以四种必要关联而确定的论典，稳固深奥且难以衡量，依靠这些，佛陀的教法才能长久住世。如无垢怙主所说：一切法皆为经和论，善说以及其释义者，以此之力，释迦教法，于此世间界，长久住世。如是。虽然有如此的经和释义，但如果没有见到法性的真谛，没有得到殊胜本尊的加持，没有学习声明等明处，即不具足三种因的庸俗之辈所著的论典，既缺少匡正和守护的两种功德，又缺少佛教的三种正规，而且还可能混杂外道的六种邪见，因此如同茂密森林深谷中的有害流水一般，具有不悦耳的喧嚣波涛之险，获得这种疑虑之处也是因为多闻佛法的功德。导师寂天说：过去未曾有，于此亦未说，吾亦非巧言，故吾不为他，为令自心熟，故吾造此论。
English
Having experienced something akin to attaining the same realization, and having understood the nature of nectar such as the Three Refuges, the Five Precepts, Dependent Origination, and the Noble Eightfold Path, one directly experiences the fruit of entering the stream. Therefore, the correct Dharma speech related to all the causes and effects of the Three Jewels is like a letter that all beings should listen to. Because it is a great antidote that makes the face of the demoness transformed from the nature of existence, afflictions, and conceptual thoughts wither, it is praised as an adornment of form. The treasure that accomplishes all the virtues of the excellent minds, if one diligently perseveres with one mind, then like the waves of a turbulent torrent, although the clamorous sound is not pleasing, it is still worthy of listening and contemplating in order to rely on the exposition of the sacred Dharma. This admonition is saying: Thus, the Sutra and Tantra collections, like an ocean, taught by the excellent and mighty heroes, displayed with five perfections, and the treatises established by the noble beings, connected by the five great bonds, and determined by the four necessary connections, are stable, profound, and difficult to fathom. Relying on these, the Buddha's teachings can abide in the world for a long time. As the Stainless Protector said: All dharmas are the Sutras and Treatises, the well-spoken words and their commentaries, by this power, the Shakya teachings, in this world realm, will abide for a long time. Like that. Although there are such Sutras and commentaries, if one has not seen the truth of the nature of reality, has not received the blessings of the supreme deity, and has not studied the sciences of knowledge, that is, the treatises written by ordinary people who do not possess the three causes, lack both the two qualities of correction and protection, lack the three norms of Buddhism, and may also be mixed with the six evil views of non-Buddhists, therefore, like the harmful flowing water in the deep valley of a dense forest, there is a danger of unpleasant clamorous waves. Gaining this place of doubt is also understood to be the merit of hearing much of the Dharma. The teacher Shantideva said: What has not happened before, is not said here either, I am also not skilled in speech, therefore I do not do it for others, I composed this treatise to familiarize my own mind.
Chinese
因此（要听闻佛法）。即使如此，为了依靠纯正的圣法之语，也应以适当的方式听闻。如《亲友书》中所说：“如来之身虽木制，巧拙如何智者皆敬礼，如是吾之诗虽劣，以说圣法故不应轻毁。”因此而说。如此宣说和听闻的必要是，应当欢喜于布施之中，法布施最为殊胜。经中说：“诸比丘，有二人能生 বহু福德，能拔除罪恶之根，能与魔军交战，能摧伏魔之幢幡，能竖立法之幢幡，能转如来之法轮。何为二？即恭敬说法者，与此处恭敬听法者。因此，汝应恭敬说法，并恭敬上师而听法。”如是说，从功德的角度来说，无论在哪一生中，都能持有法的宝藏，如来及其眷属都会忆念，恒常忆念前世，从佛陀处听闻佛法，并迅速获得其果位等等。听闻能清净心的障碍，断除疑惑的束缚，恒常不离圣法，获得不忘陀罗尼，不堕恶趣和邪道，受到白方天神的守护，疾病和损害减少，获得智慧之眼，迅速从轮回中解脱，毫无疑问地获得一切智智的果位。因此，经中说：“听闻能知诸法，听闻能离罪恶，听闻能舍弃非义，听闻能得寂灭。”如是，若问谁有这样的现法，答曰：听闻圣法，使指鬘从杀戮中回头，使夜叉游牧者从杀戮人类中回头，使龙王索玛灭绝庄稼，使夜叉女掠夺者从杀戮成百上千的生命中回头，使夜叉用毛发针毒刺杀并杀戮，使海洋之鱼塔明杀害成千上万的商人。
English
Therefore (one should listen to the Dharma). Even so, in order to rely on the pure words of the Holy Dharma, one should listen in an appropriate manner. As it is said in the "Letter to a Friend": "Even if the body of the Tathagata is made of wood, the wise pay homage regardless of whether it is skillful or clumsy. Likewise, even if my poetry is inferior, it should not be lightly criticized because it speaks of the Holy Dharma." Therefore it is said. The necessity of speaking and listening in this way is that one should rejoice in the fact that among all the gifts, the gift of Dharma is the most excellent. The Sutra says: "O monks, these two persons generate great merit, eradicate the root of evil, wage war with the Maras, overthrow the banner of Mara, erect the banner of Dharma, and turn the wheel of the Dharma of the Tathagata. What are the two? They are the one who respectfully teaches the Dharma, and the one who respectfully listens to the Dharma here. Therefore, you should respectfully teach the Dharma and respectfully listen to the Dharma from the Lamas." As it is said, from the point of view of merit, in whatever lifetime, one will hold the treasure of the Dharma, the Tathagata and his retinue will remember, constantly remember past lives, hear the Dharma from the Buddha, and quickly attain its fruition, and so on. Listening purifies the obscurations of the mind, cuts the bonds of doubt, never separates from the Holy Dharma, obtains the Dharani of non-forgetfulness, does not fall into evil destinies and wrong paths, is protected by the gods of the white side, has fewer diseases and harms, obtains the eye of wisdom, quickly liberates from Samsara, and undoubtedly obtains the fruition of Omniscience. Therefore, the Sutra says: "Listening knows all Dharmas, listening turns away from evil, listening abandons the meaningless, listening obtains Nirvana." Thus, if one asks who has such a visible Dharma, the answer is: listening to the Holy Dharma caused Angulimala to turn back from killing, caused the Yaksha nomads to turn back from killing humans, caused the Naga King Soma to destroy crops, caused the Yaksha female plunderer to turn back from killing hundreds and thousands of lives, caused the Yaksha to stab and kill with hair-needle poison, and caused the ocean fish Taming to kill thousands of merchants.
Tibetan
་པར་བྱེད་པ་དང༌། སྦལ་བ་དུད་འགྲོ་ལོག་པར་ལྟུང་བའི་འཇིགས་པ་དང༌། ཟླ་བ་སྒྲ་གཅན་གྱི་འཇིགས་པ་དང༌། ཉི་མ་ལྷ་མ་ཡིན་གྱི་འཇིགས་པ་དང༌། བརྒྱ་བྱིན་ངན་སོང་གི་འཇིགས་པ་དང༌། ཚངས་པ་རྟག་པར་ལྟ་བ་ལས་དང་གཅེར་བུ་པའི་བུ་ལོག་པར་བྱ་བ་ལ་མངོན་པར་སྦྱོར་བའི་ལས་དང༌། བྲམ་ཟེ་གྲགས་པའི་རིགས་མངོན་པར་ཞེན་པ་དམ་པའི་ཆོས་ཐོས་པས་ལོག་གོ །ཞེས་སློབ་དཔོན་ས་མཚོ་བྱིན་གྱིས་བཤད་ལ། དེ་བཞིན་དུ་ལྷའི་བུ་ཤིན་ཏུ་བརྟན་པ་དང་གཅུང་དགའ་བོ་འཆི་བའི་འཇིགས་པས་རྟབས་ཤིང་སྐྲག་པར་གྱུར་པ་ལས་ཐར་པ་སོགས་བརྗོད་ཀྱིས་མི་ལྡང་བ་ཡོད་པས་སོ། །དེ་དག་ཀྱང་ཉན་པ་པོས་སྣོད་ཀྱི་སྐྱོན་གསུམ་དང༌། དྲི་མ་དྲུག་དང༌། མི་འཛིན་པའི་སྐྱོན་ལྔ་སྤངས་པ་ལས་འབྱུང་སྟེ། སྣོད་ཁ་སྦུབ་ཀྱིས་བཅུད་ནམ་ཡང་མི་འཛིན་པའི་དཔེས། ཆོས་ཉན་པའི་ཚེའང་ཤེས་པ་གཞན་དུ་གཡེངས་ པའམ། གཉིད་རྨུགས་སུ་གྱུར་པ་དང༌། དམིགས་པ་གཞན་ལ་ཡིད་བསྡུས་ན་ཆོས་ཀྱི་ཚིག་དོན་དང་བརྡ་མི་འཕྲོད། སྣོད་ཞབས་རྡོལ་གྱིས་བཅུད་ཐལ་མར་འབྱིན་པ་ལྟར་བག་རེ་གོ་ཡང་ཚིག་དོན་ལ་དཔྱད་པ་མ་ཞུགས་ན་རྒྱུད་ལ་ཡོན་ཏན་མི་འགོ སྣོད་དུག་ཅན་གྱིས་བཅུད་ཀྱང་མ་རུངས་པར་བྱེད་པ་བཞིན། ཤེས་ལོ་དང་གྲགས་འདོད་ཀྱི་ཐོས་བསམ། བདག་ཉིད་བསྟོད་ཀྱི་ཤེས་པའི་སླད་དུ་མང་པོའི་དབུས་སུ་གཞན་ཚར་གཅོད་པ་ལ་དམིགས་པའམ། དེ་བཞིན་དུ་རྙེད་བཀུར་དང་འགྲན་སེམས་དང༌། ཕྲག་དོག་གི་ཀུན་སློང་ངན་པས་ཐོས་བསམ་བྱེད་པ་ནི་བྱང་ཆུབ་ཀྱི་རྒྱུར་མི་འགྲོ། སྡིག་པས་ཀུན་ནས་དཀྲིས་པས་རང་གཞན་གཉིས་ཀ་ལ་ཕན་མི་ཐོགས། དེའི་ཕྱིར་ཀུན་སློང་བཟང་པོ་དང་ལྡན་པ་གལ་ཆེ། དྲི་མ་དྲུག་ནི། དབྱིག་གཉེན་གྱིས་རྣམ་བཤད་རིག་པར། ང་རྒྱལ་དང་ནི་མ་དད་དང༌། །དོན་དུ་གཉེར་བ་མེད་ཉིད་དང༌། །ཕྱི་རོལ་རྣམ་གཡེངས་ཡིད་བསྡུད་དང༌། །སྐྱོ་བས་ཉན་པ་དྲི་མ་ཡིན། །ཅེས་པས། འཆད་པ་པོའི་སློབ་དཔོན་ལས་རང་ཉིད་གནས་མཐོ་སྙམ་པའི་བརྙས་པའམ། ཆོས་མཁས་སྙམ་པའི་ང་རྒྱལ་བ། ཆོས་དང་སློབ་དཔོན་གྱི་སྐྱོན་ལ་རྟོག་པའམ། ཞེ་ངན་པས་གཞན་གྱི་བརྗོད་པ་ལ་དད་པ་མི་ སྟོན་པའི་མ་དད་པ་དང༌། ཐོས་ཀྱང་རུང་ལ་མ་ཐོས་ཀྱང་ཆོག་སྙམ་ནས་དོན་དུ་མི་གཉེར་བ། མིག་ལ་སོགས་པ་ཚོགས་དྲུག་གི་ཡུལ་གཞན་ལ་སེམས་རྣམ་པར་གཡེངས་པ། ཆོས་ཀྱི་ཚིག་དོན་ལ་འདུ་ཤེས་མི་འཇུག་པར་བསམ་གཏན་ནམ། གཉིད་རྨུགས་ལ་སོགས་པར་ཡིད་སྡུད་པ། ཧ་ཅང་ཡུན་རིང་བས་སམ། མ་གོ་བས་སྐྱོ་བ་སྟེ་དྲུག་གི་གཉེན་པོར། སྔོ
Chinese
以及变成青蛙、堕入畜生道的恐惧，月亮被罗睺吞噬的恐惧，太阳被阿修罗吞噬的恐惧，帝释天堕入恶道的恐惧，以及梵天常恒的邪见，从事外道和裸体外道子的颠倒行为，婆罗门种姓沉迷于名声，听闻正法后产生邪见。萨姆札布仁波切如是说。同样，天子极坚和弟弟喜悦因死亡的恐惧而战栗和害怕，因此无法充分表达解脱等。这些也只有听法者断除三种容器的过失、六种垢染和五种不执取的过失才能产生。例如，倒扣的容器永远无法容纳精华，同样，听法时心识散乱到其他地方，或者陷入昏睡，或者将心专注于其他目标，就无法理解佛法的词义和含义。如同底部有洞的容器会漏掉精华一样，即使稍微理解了一些，如果不深入研究词义，功德也不会在相续中增长。如同有毒的容器会使精华变质一样，为了知识和名声的闻思，为了赞美自己，在众人之中以击败他人为目的，或者同样以获取利养恭敬和竞争心、嫉妒的恶劣动机进行闻思，这不会成为菩提的因。被罪恶完全缠绕，对自他双方都没有利益。因此，具备良好的动机非常重要。六种垢染是：友军在《释量论》中说：傲慢和不信，不求意义，外散和内摄，以及厌倦听法是垢染。也就是说，轻视讲法者的上师，认为自己地位高，或者傲慢自大地认为自己精通佛法，或者思考佛法和上师的过失，或者因为恶意而不相信他人所说，不表现出信心，或者认为听不听都可以，不寻求意义，心识散乱到眼睛等六根的其他对境上，不理解佛法的词义，将心专注于禅定或昏睡等，或者因为时间太长，或者因为不理解而感到厌倦，这六种垢染的对治法是：之前。
English
and the fear of turning into frogs and falling into the animal realm, the fear of the moon being swallowed by Rahu, the fear of the sun being swallowed by Asuras, the fear of Indra falling into the lower realms, and the eternal wrong view of Brahma, engaging in the inverted actions of outsiders and naked ascetics, Brahmins being obsessed with fame, and developing wrong views after hearing the true Dharma. Samudra Bhadra said this. Similarly, the sons of the gods, Extremely Steadfast and Delightful Younger Brother, trembled and were frightened by the fear of death, so it is not enough to express liberation, etc. These also only arise when the listener abandons the three faults of the vessel, the six stains, and the five faults of non-grasping. For example, just as an overturned vessel can never hold essence, similarly, when listening to the Dharma, if the mind is distracted elsewhere, or falls into drowsiness, or focuses the mind on other objects, one cannot understand the words and meaning of the Dharma. Just as a vessel with a hole in the bottom leaks essence, even if one understands a little, if one does not deeply study the meaning of the words, merit will not increase in the continuum. Just as a poisonous vessel makes the essence impure, similarly, for the sake of knowledge and fame, for the sake of praising oneself, aiming to defeat others in the midst of many, or similarly engaging in hearing and thinking with the bad motivation of gaining profit and respect, competitiveness, and jealousy, this will not become a cause for enlightenment. Being completely entangled by sin, it is not beneficial to oneself or others. Therefore, it is very important to have a good motivation. The six stains are: Dignaga said in the Pramanavarttika: Pride and disbelief, not seeking meaning, external distraction and internal absorption, and being weary of listening to the Dharma are stains. That is to say, despising the teacher of the speaker, thinking that one's own position is high, or arrogantly thinking that one is proficient in the Dharma, or thinking about the faults of the Dharma and the teacher, or because of malice, not believing what others say, not showing faith, or thinking that it is okay whether one hears or not, not seeking meaning, the mind being distracted to other objects of the six senses such as the eyes, not understanding the meaning of the Dharma, focusing the mind on meditation or drowsiness, etc., or being weary because the time is too long, or because one does not understand, the antidotes to these six stains are: before.