Chinese
因为听闻产生的智慧是殊胜的，所以为了生起它，理应努力于清净的听闻和思维。《宝性论》中说：因为布施是成办受用的，以戒律能生于善趣，以禅定能断除烦恼，但智慧能断除烦恼和所知，因此，此（智慧）是殊胜的，而它的因也是此听闻。又如《菩萨藏经》中说：听闻能知诸法，听闻能从罪恶中返回，听闻能舍弃非义，听闻能获得解脱。又如《本生经》中说：听闻是遣除愚昧黑暗的明灯，是盗贼等不能夺取的珍宝之最，是摧毁普遍愚痴之敌的武器，是开示方便方法诀窍的益友之最，即使贫穷也不会改变的不变挚友之最，是不受忧伤疾病损害的良药之最，是摧毁巨大罪恶之敌的军队之最，也是财富、名声和宝藏之最。与贤善之人相遇时，是礼物的最上，在僧团中，智者会感到欢喜，对于外来的辩论者，如同太阳的光芒。又如《摄类学》中说：少闻者如盲人般愚昧，不知修习之理，没有听闻，他又能思维什么呢？因此，应当精勤听闻，从那个因中，产生广大的思维和修习智慧。又如《犍椎经》中说：为了指示宣说正法的时机，敲打鼓或犍椎的声音，听闻能获得菩提，为了听闻而前来，何须多说。又如《慈氏狮子吼经》中说：充满大千世界黄金，以此布施于他人，不如宣说一句四句偈，其利益也不及于此。任何想要利益他人者，三界所有众生的安乐，都布施给一个众生，不如为了他宣说一句佛法的四句偈，那才是最殊胜的利益，因为那能从痛苦中解脱。充满如恒河沙数佛土的七宝，以极喜悦的心情供养诸佛，与
English
Since the wisdom arising from listening is supreme, one should strive for pure listening and contemplation in order to generate it. As it says in the Uttaratantra: 'Because giving accomplishes enjoyment, discipline leads to higher realms, and meditation eliminates afflictions, but wisdom eliminates all afflictions and objects of knowledge, therefore, this (wisdom) is supreme, and its cause is also this listening.' Also, as it says in the Bodhisattvapiṭaka: 'Listening leads to understanding the dharmas, listening leads to turning away from sins, listening leads to abandoning what is meaningless, listening leads to attaining liberation.' Also, as it says in the Jātaka: 'Listening is the lamp that dispels the darkness of ignorance, the supreme treasure that cannot be taken away by thieves, the weapon that destroys the enemy of universal delusion, the supreme friend that reveals skillful methods and instructions, the supreme unchanging friend that does not change even when impoverished, the supreme medicine that is not harmed by sorrow and disease, the supreme army that destroys the enemy of great faults, and also the supreme wealth, fame, and treasure. When meeting virtuous people, it is the supreme gift, and in the sangha, the wise are delighted, and to external debaters, it is like the light of the sun.' Also, as it says in the Abhisamayālaṃkāra Compendium: 'Those with little listening are ignorant like the blind, not knowing the way to practice, without it, what can they contemplate? Therefore, one should diligently listen, from that cause, vast wisdom of contemplation and meditation arises.' Also, as it says in the Gaṇḍī Sūtra: 'To indicate the time for expounding the sacred Dharma, the sound of beating the drum or gaṇḍī, if enlightenment is attained through listening, what need is there to say about coming to listen?' Also, as it says in the Maitreya Siṃhanāda Sūtra: 'Filling the great thousandfold world with gold and giving it away, is not as beneficial as reciting one four-line verse. Whoever wishes to benefit others, all the happiness of all beings in the three realms, giving it to one being, is not as beneficial as reciting one four-line verse of the Buddha's teachings for him, that is the most supreme benefit, because it liberates from suffering. Filling Buddha-fields as numerous as the sands of the Ganges with the seven precious jewels, and offering them to the Buddhas with great joy, and'
Chinese
对于一位具慧者给予一颂，以极其广大的珍宝布施，对于以慈悲成就的偈颂布施，雨亦不能及，数量亦非能算，何况是二和三呢？如是等等，乃是断法之功德。于《显真实性经》中云：舍利子，胜过于一劫之中听闻，若有人于一弹指顷修习真实性之等持，则福德增长。舍利子，如是故，此真实性之等持，应殷勤劝导于他人。如是等等，乃是如理修习之功德。总而言之，薄伽梵云：凡是听闻佛法之因，或是讲说之因，乃至行走一步，或是乃至一呼一吸，此亦是受持正法。如是宣说。如来密经云：受持正法之福德，诸佛皆殷勤，于百千劫中说，亦不能穷尽。如是等等，乃是受持守护正法之功德，如是所说之诸法。于《忆念经》中云：火亦可能变冷，风亦可能被绳索束缚，日月亦可能坠落地面，业之果亦不可能欺骗。如是说。于《三摩地王经》中云：月亮与星辰一同从其位置坠落，山与寒冷一同从地基上消失，虚空之界亦可能完全改变，然汝不会说不真实之语。如是等等所说，当以信解业果不虚之方式，努力使值遇导师与殊胜教法之人身具有意义，如是作为附带意义而说。第三，结尾完全圆满之事业，忆念恩德之礼敬，章节之名称，谁所著之著作目录，结尾译师之翻译目录等四者。第一者是，殊胜之本尊圣者文殊师利，以其加持之恩德，使我对世间无意义之事物舍弃贪执，而对于听闻、思维、修习等善业唯一精勤之殊胜智慧生起或产生，此乃是薄
English
A verse is given to one who has wisdom. With the extremely vast offering of jewels, for the offering of verses accomplished with compassion, even the rain cannot reach, nor is it a number that can be counted. What need is there to think of two or three? Thus and so forth, are the benefits of severing the Dharma. In the Sutra of Demonstrating Suchness, it says: Shariputra, better than listening for one kalpa, if one cultivates the samadhi of suchness for the duration of a finger snap, merit will greatly increase. Shariputra, therefore, this samadhi of suchness should be diligently advised to others. Thus and so forth, are the benefits of practicing meditation properly. In short, the Bhagavan said: Whatever is the cause of listening to the Dharma, or the cause of teaching it, even taking one step, or even one breath in or out, this is also upholding the sacred Dharma. Thus it was declared. In the Secret Sutra of the Tathagata, it says: The merit of upholding the sacred Dharma, all the Buddhas diligently, even if they speak for hundreds of thousands of kalpas, will not come to an end. Thus and so forth, are the benefits of upholding and protecting the sacred Dharma, all those teachings that were spoken in that way. In the Remembrance Sutra, it says: Fire may become cold, wind may be caught by a lasso, the sun and moon may fall to the ground, but the fruit of karma will never deceive. Thus it says. In the King of Samadhi Sutra, it says: The moon and stars together will fall from their positions, mountains and cold together will disappear from the earth, the realm of space may completely change, but you will not speak untrue words. Thus and so forth it is said, one should strive to make the human body meaningful, which has met with the teacher and the supreme teachings, with faith in the way that the cause and effect of karma is infallible, thus it is said as an incidental meaning. Third, the activity of completely perfecting the conclusion, the prostration of remembering kindness, the title of the chapter, the catalog of the works composed by whom, and the explanation of the translation catalog by the translator at the end, are the four. The first is, the special deity, the venerable Manjushri, by the kindness of whose blessings, I have abandoned attachment to meaningless worldly activities, and a special mind has arisen or been born, which is solely devoted to virtuous activities such as listening, thinking, and meditating, this is the Blessed One.
Chinese
因为是调伏者文殊菩萨，所以对其以三门恭敬顶礼。同样，由于哪些圣人的恩德，我从在家出家并受具足戒，使闻和证的功德越来越兴盛广大，如吉祥那烂陀的堪布、国王的护法神和导师等上师善知识们，我也像他们一样恭敬顶礼。我们自己也是如此，自己相续中稍微有一点闻证的功德，也是依靠谁的恩德而产生的，也要将他视为自己的上师，从忆念恩德的角度，以三门恭敬顶礼。第二是，《入菩萨行论》中，回向品第十章的注释。第三是，《入菩萨行论》大学者寂天论师所著圆满。第四是，那么，教法中所谓的前译和后译是怎么回事呢？圣者三怙主的化身，施主法王松赞干布，以及赤松德赞和君主赤热巴巾，即从翻译处班智达天种狮子到班禅释律智之间，以及翻译者图弥桑布扎到绒宗一切智法贤之间所翻译的显经密续及其注释等，被称为前译宁玛派。后来，由大译师仁钦桑波等翻译的续部注释和一些小经等，被称为后译新派，但实际上，所有这些都是我们导师大悲者释迦牟尼佛的珍贵教法，以及持有此教法的圣人，具有见解印证的四法印，三密的行为全部在法身的虚空中无别，因此没有什么可区分宗派的。此论典也是用梵语写成，并在印度圣地存在，在前译时期，印度的大堪布萨瓦吉那提婆，即一切智
English
Because he is the subduer Manjushri, I prostrate to him with respect through the three doors. Similarly, due to the kindness of which noble beings, I renounced the household life and became fully ordained, making the qualities of learning and realization increasingly flourish and expand, such as the Khenpo of glorious Nalanda, the king's deity, and the teachers, etc., to those Lamas and spiritual friends, I also prostrate with respect like them. We ourselves are also like this, if we have even a little bit of the qualities of learning and realization in our own minds, it is due to whose kindness that it arose, we should regard him as our Lama, and from the perspective of remembering his kindness, we should prostrate with respect through the three doors. Second, from the Engaging in the Bodhisattva's Deeds, the commentary on the tenth chapter, the Dedication Chapter. Third, the Engaging in the Bodhisattva's Deeds, composed by the great scholar Shantideva, is complete. Fourth, then, what is meant by the so-called early and later translations of the teachings? The incarnations of the noble three protectors, the benefactor Dharma King Songtsen Gampo, as well as Trisong Detsen and the sovereign Tri Relpachen, that is, from the translator Pandit Lharik Dorje Senge to Panchen Smriti Jñana, and from the translator Thumi Sambhota to Rongzom Kunchyen Dharma Bhadra, the sutras, tantras, and commentaries translated by them are known as the Early Translation Nyingma. Later, the tantra commentaries and some minor sutras translated by Lotsawa Rinchen Zangpo and others are known as the Later Translation Sarma, but in reality, all of these are the precious teachings of our teacher, the compassionate Buddha Shakyamuni, and the noble beings who hold these teachings, possessing the four seals of view and validation, all the activities of the three secrets are inseparable like the sky in the space of the Dharmakaya, therefore there is nothing to be divided into factions and biases. This text was also composed in Sanskrit and existed in the sacred land of India, and during the early translation period, the great Indian Khenpo Sarvajñadeva, that is, the all-knowing
Chinese
的本尊，校对者是热洛钦波。 毗卢遮那如同虚空一般。 噶焦祥三如同日月结合。 仁钦桑波如同黎明之星。 我们如同萤火虫一般。 其中班智达噶瓦华增从克什米尔的范本翻译成藏语并校对，通过讲修确定下来，对有缘者做了广大的利益。 后来印度的堪布达玛室利巴瓦，即法吉祥贤，以及校对者班智达仁钦桑波和释迦洛哲，按照卫藏的范本和注释进行修改和翻译，最终确定下来。 后来，印度的堪布苏玛谛吉谛，即智者善慧称，以及校对者比丘热洛钦波洛丹西饶，进行了仔细的修改和翻译，最终完善确定下来。 这里萨桑的注释中说，尼泊尔的班智达苏玛谛吉谛，以及后来的三位译师进行了修改和校对，使其完善并最终确定。 中间有些许不正确的地方，我也参考了汉文范本和注释进行了校正。 这里说道： 追随妙音足迹的寂天， 菩提萨埵的妙道入行论。 三怙主无别的法王， 传承教诲千法的精华。 因此为了利益教法和众生， 圣者善加劝请不虚度。 凡所说皆为自心所证之笔记等， 深奥之语的光芒在此陈列。 虽未被名闻利养之毒所染污， 然因无明我执之大魔已入心， 凡有未证之过失， 向喇嘛本尊及圣众忏悔。 因圣者劝请故为使传承不衰， 为利他故为持守正法故， 在此精进三时善根皆汇集， 以诸佛菩萨之殊胜回向而回向。 愿无偏佛法兴盛广大， 愿破除偏执之贪嗔得以清净， 愿各方论敌皆得平息， 愿十方充满法
English
of the deities, and the great translator was Rög Lochenpo. Vairochana is like the expanse of the sky. Ka, Cog, and Zhang three are like the union of the sun and moon. Rinchen Zangpo is like the great star at dawn. We are like fireflies. Among these, the monk Kawa Pal Tsek translated and revised it from the Kashmiri text into Tibetan, and by teaching and studying, he established it, thus greatly benefiting the fortunate ones. Later, the Indian abbot Dharma Shri Bhadra, namely Chöpal Zangpo, and the great translator Rinchen Zangpo, and Shakya Lodrö, corrected and translated it in accordance with the central Tibetan text and commentary, and established it. Again, later, the Indian abbot Sumati Kirti, namely the wise Lekpai Lodrö Drakpa, and the great translator Gelong Ngok Lochenpo Lodän Sherab, carefully corrected and translated it, and thoroughly established it. Here, in the commentary of Sa-sang, it says that the Nepalese Pandit Sumati Kirti, and the latter three translators corrected and revised it, making it perfect and finally establishing it. In the meantime, I have also corrected any slightly incorrect parts by referring to the Chinese text and commentary. Here it is said: Following the footsteps of Manjushri, Shantideva's excellent path of the Bodhisattva, the Bodhicharyavatara itself. The Dharma King, inseparable from the three families, is the essence of a thousand teachings, a supreme spring. Therefore, with the intention to benefit the teachings and beings, the holy ones have kindly urged me not to waste time. Whatever has been said, such as notes that are certain in my own mind, the light of profound speech is arranged here. Although not tainted by the poison of gain, respect, and fame, because the great demon of ignorance and self-grasping has entered my heart, whatever faults there may be of not understanding, I confess to the lamas, deities, and holy beings. Because the holy ones have urged me, so that the lineage of teachings may not decline, for the sake of benefiting others, for the sake of upholding the Dharma, having exerted effort here, gathering all the merits of the three times, I dedicate them with the supreme dedication to the victorious ones together with their children. May the unbiased teachings of the Victorious Ones flourish and increase. May the attachment and aversion of biased clinging be purified. May all adversaries of all sides be pacified. May the Dharma fill the ten directions.