Chinese
应当以极大的恭敬约束行为，以良好的方式听闻。五种不应执著的是：执著于词句而不执著于意义，执著于意义而不执著于词句，不理解文句而执著，颠倒先后而执著，理解意义颠倒。这五种依次是：如果专门执著于悦耳动听的词句，而不对深刻的意义进行思考研究，那么对内心没有益处。如果认为词句有什么用而轻视，说意义深刻而夸大，但不依赖词句，意义就不会产生。如果不理解直说、隐说、委婉说等各种说法，那么就会与正确的佛法相违背。如果颠倒先后而执著，就会与教法的次第不符，等等，会产生矛盾。如果理解意义颠倒，邪见就会蔓延，从而耗尽自己的相续，成为教法的绊脚石，因此必须舍弃。第二，应受持的行为是依靠四种作意，具备六度，以及宣说其他的行为。第一，依靠四种作意是：《宝积经》中说：善男子，你应该生起自己是病人的作意，对佛法生起是药物的作意，对精进修持生起是调养疾病的作意，对善知识生起是良医的作意。如是。听闻佛法的瑜伽具备六度是：一切佛法修持的窍诀《现观庄严论》中说：首先发起菩提心，观想自己是度母，观想右耳是莲花，观想上师是文殊菩萨，上师面部的光芒，必定融入莲花中，观想众生是天女，出去时观想无分别的空性，修持两刹那。这是加行、正行、后行的瑜伽。供养鲜花、坐垫等，守护处所和行为，不损害一切众生，祈请上师，不散乱地听闻上师的教言，为了消除疑惑而提问。度母具备六支。因此，听法者供养法座和供品鲜花等是布施，处所
English
One should listen with great respect, restraining behavior and in a good manner. The five things not to be attached to are: being attached to words without being attached to meaning, being attached to meaning without being attached to words, being attached without understanding the sentences, being attached by reversing the order, and understanding the meaning upside down. These five are in order: If you specialize in clinging to pleasant and beautiful words, and do not allow speculation and research on profound meanings, then it will not benefit your mind. If you despise the words and think what is the use of the words, and exaggerate that the meaning is profound, but do not rely on the words, the meaning will not arise. If you do not understand the various sayings of direct, indirect, and euphemistic meanings, then you will be contrary to the correct Dharma. If you cling to the upside down order, it will be inconsistent with the order of the teachings, and so on, it will cause contradictions. If you understand the meaning upside down, wrong views will spread, thus exhausting your own continuum and becoming a stumbling block to the teachings, so you must abandon it. Second, the behavior to be accepted is to rely on the four thoughts, possess the six perfections, and proclaim other behaviors. First, relying on the four thoughts is: It is said in the "Tree Arrangement Sutra": "Son of a noble family, you should generate the thought that you are a patient, generate the thought that the Dharma is medicine, generate the thought that diligent practice is nourishing the disease, and generate the thought that a virtuous spiritual friend is a skilled doctor." Thus. The yoga of listening to the Dharma with the six perfections is: In the "Manifest Realization Treatise", the key to all Dharma practices, it says: "First generate Bodhicitta, meditate on yourself as Tara, visualize a lotus in your right ear, visualize the master as Manjushri, the light from the master's face, must be integrated into the lotus, visualize all beings as goddesses, and when you go out, visualize non-discriminating emptiness, practice for two moments." This is the yoga of preparation, main practice, and subsequent practice. Offering flowers, cushions, etc., guarding the place and behavior, not harming all beings, praying to the guru, listening to the guru's teachings without distraction, and asking questions to eliminate doubts. Tara has six branches. Therefore, the listener offering the Dharma seat and offerings such as flowers is generosity, the place
Chinese
清净的行为，以及约束身语意三门的不如法行为等是戒律。不伤害来到法座的昆虫蜜蜂等，忍受虱子等大小的损害。请法者祈请并努力听闻是精进。不散乱地听闻并忆持所闻是禅定。自己对所证悟的意义进行思考，如果成为疑惑之处，就请问上师，并通过辩论来彻底确定，这是智慧，即圆满了六波罗蜜多。对于说法者来说，讲法是布施，没有烦恼是戒律，忍受讲法者的疲劳和损害是忍辱，以欢喜心是精进，不散乱于讲法之外是禅定，辨别词义是智慧，这六者都会圆满。其他行为的教导是：不对不信仰的人讲法。不要对包着头、戴着帽子、拿着伞和拐杖、拿着武器以及头部被遮盖的人讲法。等等。第三，师徒二人如何进行讲授和听闻的方式。通过五大誓言或三大誓言来约束后进行讲授。首先是五大誓言，如《释论理》中所说：想要讲述经文意义的人，应该给予一些口诀。那口诀是：包含必要的总结意义，包含词义，包含联系，包含辩论和回答。这就是了。三大誓言是：用整体来切割，如母老虎的跳跃姿势；压住词语的字面意义，如乌龟的缓慢爬行；总结章节的意义，如狮子的威严姿势。像这样，五大誓言或三大誓言在经文的章节中会显示出来，应该在那个时候知道，不再详细阐述。实际上，我恩德深重的上师，通达一切教义而无有矛盾，一切经论都显现为窍诀，成为新旧无宗派的教法之主。那么他是如何讲述这部经文的呢？对于萨迦派的人，就像讲述杰尊索南孜摩的注释；对于格鲁派的人，就像讲述达波的注释；对于噶举派的人，就像讲述巴沃祖拉等的注释一样。对于宁玛派的人，就像以前大圆满希日桑哈对宁玛
English
Pure conduct, and restraining the non-virtuous actions of body, speech, and mind, etc., is discipline. Not harming insects, bees, etc., that come to the Dharma seat, and enduring major and minor harms such as lice. The proclaimer of the Dharma requests and strives to listen, which is diligence. Listening without distraction and retaining what is heard is meditation. Reflecting on the meaning one has realized, and if it becomes a point of doubt, asking the lama and thoroughly determining it through debate, this is wisdom, that is, perfecting the six perfections. For the one who teaches, teaching the Dharma is generosity, being without afflictions is discipline, enduring the fatigue and harm to the Dharma teacher is patience, with joy is diligence, not being distracted from teaching the Dharma is meditation, distinguishing the meaning of words is wisdom, these six will be perfected. Other behavioral instructions are: Do not teach the Dharma to those who do not have faith. Do not teach to those with their heads wrapped, wearing hats, holding umbrellas and staffs, holding weapons, and those whose heads are covered. And so on. Third, how the teacher and student should conduct teaching and listening. Teaching is done by binding with the five great vows or the three great vows. First, the five great vows are as stated in the Science of Elaboration: Those who wish to speak on the meaning of the sutras should give some pith instructions. Those pith instructions are: including the necessary summarized meaning, including the meaning of the words, including the connection, including debate and answers. That is it. The three vows are: cutting with the whole, like the leaping posture of a tigress; pressing the literal meaning of the words, like the slow crawling of a turtle; summarizing the meaning of the chapter, like the majestic posture of a lion. Like this, the five great vows or the three vows will appear in the chapters of the scripture, and one should know it at that time, without elaborating further. In reality, my kind lama, who understands all teachings without contradiction, and all scriptures appear as pith instructions, has become the master of the teachings of the new and old without sectarianism. So how did he teach this scripture? For the Sakyas, it was like teaching the commentary of Jetsun Sonam Tsemo; for the Gelugs, it was like teaching the commentary of Dar Tik; for the Kagyus, it was like teaching the commentary of Pawo Tsuktreng, etc. For the Nyingmas, it was like the Great Perfection Shri Singha formerly to the Nyingma
Chinese
据说，他按照自己的宗派观点进行讲述。后来，由于地点、时间、人物或者需要，他主要依据顿珠托美的注释，讲述了各种不同的观点。特别是，当持有金刚授记的秋吉林巴的圣族后裔等，在六个月的时间里向自己的师徒讲述这部论著时，主要依据托美的注释，并将教言应用于实修。我主要以记录自己心中所理解的内容的方式，以一种普通的方式进行整理。在这里进行讲解，对于精通经文引用等广博内容的大师来说是不需要的，而且文字会让他们感到畏惧。对于初学者来说，他们只追求字面解释，并且容易理解，心中怀着对修行有益的愿望，而不是沉迷于繁琐的论述。第二，实际讲解所要讲解的内容，分为论著的名称和与名称相符的正文讲解两部分。第一部分又分为名称本身和附带的翻译礼敬两部分。第一部分，如果按照印度语来表达这个名称，在印度圣地有四种不同的主要语言，其中梵语（梵文天城体：saṃskṛta）是天神的语言。བོ་དྷི་སཏྭ་ཙརྱ་ཨ་བ་ཏ་ར་（梵文天城体：bodhisattvacaryāvatāra，梵文罗马拟音：bodhisattvacaryāvatāra，汉语字面意思：菩萨行论），如果将其翻译成藏地最好的、易于理解的语言，就是《入菩萨行论》。如果将汉藏两种语言混合使用，བོ་དྷི་（梵文天城体：bodhi，梵文罗马拟音：bodhi，汉语字面意思：菩提）意为菩提，同样，སཏྭ་（梵文天城体：sattva，梵文罗马拟音：sattva，汉语字面意思：萨埵）意为菩萨，ཙརྱ་（梵文天城体：carya，梵文罗马拟音：carya，汉语字面意思：行）意为行，ཨ་བ་ཏ་ར་（梵文天城体：avatāra，梵文罗马拟音：avatāra，汉语字面意思：化身）意为进入。那么，这些名称是通过什么方式命名的呢？一般来说，是通过所表达的意义、表达的程度、作用、地点、时间、人物、比喻等方式命名的，而这属于第一种。这个名称的含义是：如《智慧网》中所说：“离垢故名为净，功德增盛故为觉。”正如所说，由于断除了包括习气在内的两种障碍，清净而洁净，所以称为“净”。由于完全领悟了所有需要领悟的智慧功德，所以称为“觉”。为了获得它，不顾惜自己的头颅和肢体等，不畏惧艰难困苦，所以称为“菩萨”。如《经庄严论》中所说：“稳固于痛苦、恶友，及听闻深奥而不动摇。”就是这样。行为是：如嘉瓦龙钦巴所说：“诸位佛子当向一切学习，主要学习六度。”正如所说，菩萨的一切行为都是趋向彼岸的。
English
It is said that he spoke according to his own tradition. Later, due to place, time, person, or need, he mainly relied on the commentary of Dhondup Thokme, and spoke of various different views. In particular, when the holy descendants of Chokgyur Lingpa, who hold the vajra prophecy, and others taught this text to their own teachers and students for six months, they mainly relied on Thokme's commentary and applied the instructions to practice. I have mainly compiled this by arranging the notes of what I understood in my mind in an ordinary way. Explaining it here is not necessary for masters who are proficient in quoting scriptures and other extensive content, and the words would frighten them. For beginners, they only seek literal explanations and find it easy to understand, cherishing the wish to benefit their practice, and not indulging in tedious discussions. Second, actually explaining what is to be explained is divided into two parts: the title of the treatise and the explanation of the text that corresponds to the title. The first part is further divided into the title itself and the accompanying translation and homage. In the first part, if the title is expressed in the Indian language, in the sacred land of India there are four different major languages, of which Sanskrit (Sanskrit Devanagari: saṃskṛta) is the language of the gods. bodhisattvacaryāvatāra (Sanskrit Devanagari: bodhisattvacaryāvatāra, Sanskrit Romanization: bodhisattvacaryāvatāra, literal Chinese meaning: A Guide to the Bodhisattva's Way of Life), if it is translated into the best and most easily understood language of Tibet, it is "Entering the Bodhisattva's Way of Life." If the Chinese and Tibetan languages are mixed, bodhisattva (Sanskrit Devanagari: bodhi, Sanskrit Romanization: bodhi, literal Chinese meaning: Bodhi) means enlightenment, similarly, sattva (Sanskrit Devanagari: sattva, Sanskrit Romanization: sattva, literal Chinese meaning: Sattva) means bodhisattva, carya (Sanskrit Devanagari: carya, Sanskrit Romanization: carya, literal Chinese meaning: Conduct) means conduct, and avatāra (Sanskrit Devanagari: avatāra, Sanskrit Romanization: avatāra, literal Chinese meaning: Incarnation) means entering. So, by what means are these titles named? Generally, they are named by the meaning expressed, the extent of expression, the function, the place, time, person, metaphor, etc., and this belongs to the first type. The meaning of this title is: As it is said in the "Web of Wisdom": "Because of being free from defilements, it is called pure; because of the increase of qualities, it is called awakened." As it is said, because of purifying and cleansing the two obscurations, including their habitual tendencies, it is called "pure." Because of completely understanding all the wisdom qualities that need to be understood, it is called "awakened." In order to obtain it, one does not spare one's own head and limbs, etc., and is not afraid of difficulties, so it is called "bodhisattva." As it is said in the "Ornament of the Sutras": "Steadfast in suffering, bad friends, and not wavering when hearing the profound." That is how it is. Conduct is: As Gyalwa Longchenpa said: "All the sons of the conquerors should learn from everyone, mainly learning the six perfections." As it is said, all the conduct of a bodhisattva is directed towards the other shore.