English
Having perfectly realized the nature of the three pitakas of the Vehicle and the four or six tantra divisions of the resultant Secret Mantra Vehicle. Having been well trained in the sequence of hearing, contemplating, and meditating. Having mastery over the subjects of explaining, debating, and composing. Being adorned with the sacred qualities of view, realization, and samadhi. Residing in the sacred palace of the King of Vehicles, abiding in the perfectly peaceful correct placement. Having donned the armor of diligence for the benefit of oneself and others with compassion. This is the Dharma speaker of vast learning, Discipline and Wisdom. The Dharma is the essence of all vehicles gathered into one place, correcting the path of cause and effect, elevating all levels of faculties, not relying on other parts of the path. Hearing dispels the darkness of ignorance, contemplation realizes the meaning of reality, meditation liberates into the expanse of Dharma-nature, explanation increases the wisdom of oneself and others, listening causes the lotus of intelligence to bloom, seeing eliminates the obscurations of afflictions, analysis attains the enlightenment of the path of liberation. The great ocean is well adorned with a vast collection of immeasurable qualities. This is the Great Vehicle's instruction manual, the treatise called "Resting at Ease in the Three Sections." The manner of how to explain and listen is as follows: Generate the perception of the Dharma speaker as a skilled doctor, the perception of the Dharma as medicine, and the perception of oneself as a patient, and then listen with respect. As it says in the Arrayed Trunk Sutra: "Son of good family, you should generate the perception of yourself as a patient, you should generate the perception of the Dharma as medicine, you should generate the perception of the virtuous friend as the king of medicine, and you should generate the perception of diligent practice as nursing the illness." It will be explained in detail below. Regarding the determination of the structure of the teachings: First, how the Teacher spoke the three turnings of the wheel; second, how the Arhats compiled them; and third, how the treatise writers composed the treatises, these three are as explained above. These are the words for determining the manner of explanation. Second, there are three aspects to how to explain and listen: the nature of the explainer, the teacher; the nature of the listener, the student; and what is to be done in common.
Chinese
自性。第一，如《经庄严论》所说：善知识调伏寂静极寂静，功德精进尤以闻富饶，通达难解真实善巧说，慈悲为性断除厌倦当依止。如是，身语意寂静且善于调伏，功德和精进大，比听闻更精通于教理，善于开示深奥之义且大慈大悲，能忍受讲经说法的艰难，就是这样。第二，对佛法和上师恭敬，具有追求意义的特别意愿，因此能够修行佛法。如学师释迦光所说：恭敬上师戒律全清净，禅定以及恒常勤于义，严谨调柔且具足忍辱者，安住律仪具法善宣说。如是。因此，也要去除容器的三种过失和六种垢染来听闻。三种过失是，如容器口朝下，不倾听词句的意义，因此一点也无法领会；如底部有洞的容器，即使装入，也不认真彻底地去做，因此证悟不稳固；如毒物，即使摄取，也没有出离心和菩提心的摄持，因此不能成为烦恼的对治，反而成为助伴。断除这些来听闻，如经中所说：诸比丘，好好地、彻底地听，并记在心里，我将为你们开示。如是说。好好地听能消除毒物的过失。彻底地听能消除口朝下的过失。记在心里能消除底部有洞的过失。六种垢染是，如《辨相智论》所说：我慢以及不信和，于义无有寻求性，外境散乱内摄时，厌倦听闻是垢染。如是。听法时，断除因地位高低而产生的我慢，以及打扮妖娆、坐在高座上等等；以对佛法、道友和上师不信任的态度来听闻；对佛法没有追求意义的意愿；眼、耳、意等感官向外境散乱；因昏沉睡眠等使心向内收摄；以及心想这佛法有什么用等对佛法产生阻碍的厌倦。也要断除这些来听闻。那
English
Its nature. First, as stated in the Ornament of the Sutras: A spiritual friend is tamed, peaceful, extremely peaceful, endowed with virtues, diligent, especially rich in scriptures, skilled in speaking about the difficult to realize reality, possessing compassion, and relied upon by abandoning weariness. Thus, one whose body, speech, and mind are peaceful and well-disciplined, who has great qualities and diligence, who is more skilled in the place of scriptures than in great learning, who is skilled in showing the profound meaning and has great compassion, and who can endure the difficulties of teaching the Dharma—that is what it is like. Second, one who respects the Dharma and the guru and has a special desire to seek meaning, and therefore is able to practice the Dharma. As the venerable teacher Shakya Light said: Respect for the guru, pure morality, meditation, and constant diligence in meaning, strict, gentle, and endowed with patience, abiding in the vows, well-spoken of as possessing the Dharma. Thus it is. Therefore, one should listen by removing the three faults and six stains of the vessel. The three faults are: like a vessel with its mouth facing down, not paying attention to the meaning of the words, and therefore not grasping even a little; like a vessel with a hole in the bottom, even if something is held, it is not done diligently and thoroughly, and therefore the realization is not stable; like poison, even if taken, it is not held by the mind of renunciation and bodhicitta, and therefore it does not become an antidote to the afflictions, but rather becomes a companion. Abandoning these and listening, as it is said in the sutra: O monks, listen well and thoroughly, and keep it in mind, and I will teach it to you. As it is said. Listening well eliminates the fault of poison. Listening thoroughly eliminates the fault of the mouth facing down. Keeping it in mind eliminates the fault of the hole in the bottom. The six stains are: as it is said in the Treatise on Discrimination: Pride, disbelief, and the absence of seeking meaning, external distraction, and when gathering inward, listening with weariness is a stain. Thus it is. When listening to the Dharma, abandon pride due to high or low status, and adornment, sitting on a high seat, and so on; listening with disbelief in the Dharma, friends, and guru; having no desire to seek meaning in the Dharma; the senses of the eyes, ears, and mind, and so on, scattering to external objects; the mind gathering inward due to drowsiness and sleepiness; and weariness that obstructs the Dharma, such as thinking, "What is the use of this Dharma?" One should also abandon these and listen. That
Chinese
生起欢喜、恭敬和信仰，断除睡眠昏沉等障碍和傲慢等烦恼，超越今生染污的恶念，专注于解脱。为了众生的利益，我要听闻此法，并使之利益我的相续，生起这种特别的意乐和渴望来听闻，就能使听闻转变为无垢的光辉。这非常重要，因为进入佛法之路，首先的门户就是听闻，必须从一开始就不能出错。如《圣妙吉祥经》所说：欢喜、恭敬和信仰是最好的准备，清除障碍和烦恼，超越染污，为了利益众生而显现进入，具有决定的智慧波罗蜜多，对于那些勇士的行为，应当听闻。如是宣说。第三，共同应作之自性有三，其中加行是为了一切众生的利益而获得菩提，为了这个目的，发起听闻佛法之心。听闻般若波罗蜜多之法者，应知彼为能仁，并分别了解四众眷属而听闻。在密法中，应知坛城为一整体，区分本尊与眷属而听闻。或者观想上师为文殊菩萨，从其口中放射出法的光芒，观想自己为弟子，以度母般的耳朵接纳并融入其中。在此，可随自己所好而行。正行是讲法者和听法者都应专注于法义，不散乱，一心一意。后行是将善根回向给众生，并了知无常、如梦如幻，忆念佛法和上师的恩德。如是宣讲和听闻，就能圆满六度：陈设法座和供品是布施，守护三门而听闻是持戒，忍受彼时等的损害是忍辱，劝请上师讲法是精进，不散乱地听闻是禅定，通过观察分析来询问疑惑之处是智慧。一切佛法修持的窍诀，在《现观庄严论》中说：鲜花座等善妙供，处所威仪皆摄持，于诸有情不损害，于上师则
English
Generate joy, respect, and faith, abandon obstacles such as sleepiness and dullness, and afflictions such as pride. Transcend the defiled evil thoughts of this life, and focus solely on liberation. With the special intention and longing to listen to this Dharma for the benefit of all sentient beings, thinking, "I will listen to this Dharma and make it beneficial to my mindstream," listening in this way transforms hearing into stainless splendor. This is very important because entering the path of Dharma, the first gateway is listening, and it must be correct from the very beginning. As stated in the "Noble Jewel of Qualities Sutra": Joy, respect, and supreme faith are the best preparations; clearing away obstacles and afflictions, transcending defilement; manifestly entering for the benefit of beings, the wisdom of definitive perfection; for those who are courageous, listen to this conduct. Thus it is said. Third, the nature of what is to be done in common has three parts. The preliminary practice is to generate the mind of enlightenment for the benefit of all sentient beings, thinking, "For this purpose, I will listen to the Dharma." The one who teaches the Dharma of the Perfection of Wisdom is the Thus-Gone One, and listen knowing the four assemblies of disciples individually. In mantra, listen knowing the mandala as one, distinguishing the main deity from the retinue. Alternatively, visualize the teacher as Manjushri, with rays of Dharma light emanating from his mouth, and visualize oneself as a disciple, with ears like Tara, receiving and absorbing the light. Here, one can do as one pleases. The main practice is that both the speaker and the listener should focus on the meaning of the Dharma, without distraction, with one-pointed attention. The concluding practice is to dedicate the merit for the benefit of sentient beings, and knowing impermanence, like a dream or illusion, remember the kindness of the Dharma and the teacher. By speaking and listening in this way, the six perfections are completed: arranging the Dharma seat and offerings is generosity; guarding the three doors while listening is discipline; enduring harm at that time, etc., is patience; urging the teacher to teach the Dharma is diligence; listening without distraction is concentration; asking about points of doubt through observation and analysis is wisdom. The essential instructions for all Dharma practice, in the "Ornament of Clear Realization Tantra," state: Offering flowers, seats, etc., excellently; maintaining the place and conduct; not harming all living beings; to the teacher then,
Chinese
祈请！不要散乱，持有上师的教诲。为了遣除分别念，请问过失之语。度母具有六支。如是说。顺便说一下，善知识的六种功德是：善说即是布施，调伏烦恼即是持戒，安忍困苦即是忍辱，勤于讲说即是精进，不离此即是禅定，善于辨别词义即是智慧。文殊具有六支。这是总结的偈颂。第三，宣说听闻的利益：如是对正法，谁若宣说，则能获得布施中法布施最为殊胜的利益，生生世世持有佛法宝藏，如来及其眷属也会忆念他，恒常忆念前世，听闻佛陀之法，迅速获得佛果等等。听闻能清净内心的障碍，断除疑惑的束缚，恒常不离圣法，获得佛法总持，不会堕入恶趣，受到天神的守护，疾病和损害减少，迅速获得佛果等等，获得智慧之眼，从而从轮回中解脱。《宝性论》中说：因此，这是殊胜的智慧，听闻是它的因。又《摄经》中说：以智慧完全了解法的自性后，能迅速从三界中解脱。这些是对佛法产生之理的一般性阐述的定论。第二个总义，对当下的意义进行详细阐述，分为两个部分：以五种总纲进行关联，以及用四种必要关联的支分来确定。第一，在《释量论》中说：想要讲述经部意义的人，应略微给予一些口诀。那口诀是：应讲述包含必要意义、包含辩驳和回答、包含连接、包含词义。结合这些，本论以五个意义来近似表达，第一是必要的意义：通过安置休息三部和注释，使具缘者能够听闻、思维和修习。
English
I pray! Do not be distracted, hold the Guru's teachings. In order to dispel conceptual thoughts, ask about faults. Tara possesses six limbs. Thus it is said. Incidentally, the six qualities of a teacher are: speaking well is generosity, subduing afflictions is discipline, enduring hardship is patience, diligently explaining is diligence, not straying from that is meditation, being skilled in discerning words and meanings is wisdom. Manjushri possesses six limbs. This is a summarizing verse. Third, showing the benefits of teaching and listening: If someone teaches the true Dharma in this way, they will obtain the benefit of the Dharma-giving being the most supreme among all gifts, holding the treasury of Dharma in all lifetimes, being remembered by the Tathagata and his retinue, constantly remembering past lives, hearing the Dharma from the Buddha, quickly attaining Buddhahood, and so on. Listening purifies the obscurations of the mind, cuts the bonds of doubt, never separates from the sacred Dharma, obtains the Dharani of Dharma, will not fall into evil destinies, is protected by the gods, has few illnesses and harms, quickly attains Buddhahood, and so on, and by obtaining the eye of wisdom, one will transcend Samsara. In the Uttaratantra it says: Therefore, this is supreme wisdom, and hearing is its cause. Also, in the Samgraha it says: Having fully understood the nature of Dharma through wisdom, one will quickly transcend the entirety of the three realms. These are the definitive explanations of the general way in which the Dharma arises. The second general meaning, explaining the specific meaning of the present context, is divided into two parts: connecting with five general headings, and establishing with four limbs of necessary connections. First, in the Pramanavarttika it says: Those who wish to speak about the meaning of the Sutras should give some pith instructions. That pith instruction is: one should explain with the meaning of necessity included, with refutations and answers included, with connections included, and with word meanings included. Combining these, this treatise approximates expression with five meanings, the first being the necessary meaning: by arranging the three sections of rest and commentary, those with fortune are able to hear, contemplate, and meditate.