English
A chapter on how to summarize the path to enlightenment and understand how to practice. In this way, by establishing the key points through five parts, it is necessary for the listener to gain trust and become a suitable vessel for the Dharma. Secondly, how the disciple should listen is divided into two aspects: motivation and conduct. Firstly, the motivation should be to be embraced by a good intention, the mind of Bodhicitta. Like this, all sentient beings dwelling in Samsara, there has not been a time since beginningless time when they have not been our parents, and when they were our parents, they cared for us with great kindness just like our present parents, giving us the essence of food, covering us with the finest of clothes, and raising us with great affection, they are entirely kind. All those kind ones, although they desire happiness, do not know how to practice the virtuous Dharma, which is the cause of happiness, but instead embrace only non-virtuous deeds, which are the cause of suffering, leading to a reversal of their desires and actions, and becoming lost and confused on the wrong path. Like blind people lost in the middle of a vast plain, these sentient beings are truly pitiable. Now that I have obtained a human body with leisure and opportunity, met a qualified Lama, and am able to practice the true Dharma, because of this good fortune, I will not give in to laziness and procrastination. Having listened to and practiced such profound sacred Dharma, may I enable all mother sentient beings to be free from the karmic appearances, suffering, and habitual tendencies of each of the six realms, and attain the state of perfect and complete enlightenment. Generating such a mind is a very important key point. Secondly, in terms of conduct, there are two types: conduct to be abandoned and conduct to be adopted. Firstly, the conduct to be abandoned includes the three faults of the vessel, the six stains, and the five non-retentions. Firstly, the three faults of the vessel are: not paying attention, like an overturned vessel; not retaining in the mind, like a vessel with a hole in the bottom; and mixing with afflictions, like a poisonous vessel. The six stains are: As stated in the Ornament of Reasoning, "Arrogance and disbelief, not seeking meaning, external distraction and internal contraction, listening with weariness are stains." Like the arrogance of thinking oneself more knowledgeable than the Lama who is teaching the Dharma, the disbelief of discriminating the faults of the Dharma and the Lama, the lack of seeking meaning with the attitude of whether or not one obtains the Dharma, it's okay, the mind being externally scattered among the six
Chinese
要避免心散乱于其他地方，避免精神过度内收而昏昏欲睡。避免因过长的法会等原因而感到厌倦。五种不应执着的是：执着于文字而不理解其含义，理解含义而不执着于文字，不理解符号而执着，颠倒上下而执着，以及错误理解含义。第二，应采取的行为包括依靠四种认知，具备六度，以及展示其他行为规范。首先，依靠四种认知，如《宝积经》中所说：‘善男子，你应该对自己产生病人的认知，对佛法产生药物的认知，对精进修持产生护理病人的认知，对善知识产生医生的认知。’六度是：如《现观庄严论》中所说，一切佛法修持的口诀：‘供养鲜花坐垫等，遵守地方行为规范，不伤害一切众生，向喇嘛祈祷，不分心听闻喇嘛的教诲，为了消除疑惑而提问。度母具备六个分支。’展示其他行为规范：不为不信仰者说法，不要在生病时头部缠绕，不要为持伞、拄杖、持武器和头部遮盖的人说法，等等。第三，师徒二人如何进行讲授和听闻？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《释量论》中所说：‘对于想要讲述经文意义的人，应该给予一些口诀。口诀是：讲述时要包含总结的意义，包含词义，包含联系，包含辩论和回答。’三大誓言是：像老虎跳跃一样果断地切断，像乌龟缓慢爬行一样强调词语的含义，像狮子一样概括章节的意义。第二，实际讲述的内容有三个方面：首先是开头的善，即序言的意义；中间是中间的善，即正文的意义；最后是结尾的善，即结论的意义。首先，开头的善有三个方面：提及名称，表达敬意，
English
Avoid being distracted in other places, avoid falling into sleep and drowsiness due to excessive mental introversion. Avoid being overwhelmed by boredom due to excessively long Dharma sessions, etc. The five things to avoid clinging to are: clinging to words without understanding their meaning, understanding the meaning without clinging to words, clinging without understanding the symbols, clinging by reversing the order, and misunderstanding the meaning. Secondly, the behaviors to be adopted include relying on four cognitions, possessing the six perfections, and demonstrating other codes of conduct. First, relying on the four cognitions, as stated in the Arrangement of the Tree: 'Son of good family, you should generate the perception of being a patient towards yourself, generate the perception of Dharma as medicine, generate the perception of diligently practicing as nursing the sick, and generate the perception of a virtuous friend as a skilled doctor.' The six perfections are: as stated in the Tantra of Manifest Realization, the key instructions for all Dharma practices: 'Offer flowers, cushions, etc., observe local codes of conduct, do not harm all living beings, pray to the Lama, listen to the Lama's teachings without distraction, and ask questions to dispel doubts. Tara possesses six branches.' Demonstrating other codes of conduct: Do not teach the Dharma to those who lack faith, do not teach to those with their heads wrapped as if ill, and do not teach to those carrying umbrellas, staffs, weapons, or with their heads covered, and so on. Thirdly, how should the teacher and student conduct teaching and listening? Teach by binding with the five great vows or the three great vows. First, the five great vows are, as stated in the Commentary on Valid Cognition: 'For those who wish to speak on the meaning of the sutras, a few key instructions should be given. The key instructions are: when teaching, it should include the summarized meaning, include the meaning of the words, include the connection, and include debate and answers.' The three vows are: cutting decisively like a tiger's leap, emphasizing the meaning of words like a tortoise's slow crawl, and summarizing the meaning of the chapter like a lion's majestic posture. Secondly, the actual content to be taught has three aspects: first, the goodness of the beginning, which is the meaning of the introduction; in the middle, the goodness of the middle, which is the meaning of the main text; and finally, the goodness of the end, which is the meaning of the conclusion. First, the goodness of the beginning has three aspects: mentioning the name, expressing reverence,
Chinese
以什么为例呢？不是以下堕恶趣之雨为例，所以那个争论是没有意义的。第二是赞颂，有二：从提及名称的角度概括地赞颂，以及从忆念功德的角度详细地赞颂。第一，关于“三宝”的意义。《宝性论》中说：“生起稀少故，无垢故，具力故，以及世间之庄严，是胜妙故，以及不变故，是为三宝。”意思是说，世间出现佛陀，以及他说法，以及修持这些法的僧众，就像世间的优昙婆罗花和如意宝一样稀少，没有与不合的罪恶集合的垢染，具有摧毁二障和四魔等的力量，是产生暂时和究竟一切圆满之因，所以是世间的庄严，作为包括天神在内的一切众生的怙主而安住，并且在有寂的范围中没有能与之相比者，所以是胜妙的，在任何时候功德的自性都不会衰减，并且大悲心相续不断，所以是不变的，因此称为三宝。所谓三者是：佛、法、僧。第一，关于佛，有体性、词义、分类、语源。第一，断证的功德全部圆满是佛的体性。词义是：像无明之翳那样厚重的东西得以消除，并且对于所知之法，智慧的莲花完全盛开，所以称为佛。分类是：所依身、能依智慧、事业利生。语源是：梵文बुद्ध（buddha，觉者，已觉悟者），意思是通达，因为了知并且通达一切所知，所以是佛。第二，关于法，也有如前四者。断除烦恼和所知二障中的任何一个，或者成为断除二障之方便的，是法的体性。词义是：像对治疾病一样，调伏自相续的烦恼，所以是法。分类是：教法和证法，或者说是灭谛和道谛二者。语源是：从梵文དྷརྨཱ་（dharma，达磨，法）这个词演变而来，意思是执持，即不放任堕入轮回和恶趣之路，而是执持于正确的道路，所以是法。第三，关于僧
English
What is the example? It is not an example of the rain of bad destinies, so that argument is meaningless. Second, there are two kinds of praise: praising briefly by mentioning the name, and praising extensively by remembering the qualities. First, regarding the meaning of "Three Jewels." The Uttaratantra states: "Because they are rare to arise, because they are stainless, because they possess power, and because they are the ornament of the world, because they are supreme, and because they are unchanging, they are the Jewels." This means that the appearance of the Buddha in the world, his teaching of the Dharma, and the Sangha who practice these teachings are as rare as the udumbara flower and wish-fulfilling jewel in the world. They are without the stain of conflicting faults, possess the power to overcome the two obscurations and the four maras, and are the cause of generating all temporary and ultimate perfections, so they are the ornament of the world. They abide as the protectors of beings, including gods, and are unrivaled in the realms of samsara and nirvana, so they are supreme. At all times, the nature of their qualities does not diminish, and their compassion is continuous, so they are unchanging, hence they are called the Three Jewels. The three are: Buddha, Dharma, and Sangha. First, regarding the Buddha, there are essence, definition, division, and etymology. First, the complete perfection of all qualities of abandonment and realization is the essence of the Buddha. The definition is: like the thick darkness of ignorance being cleared away, and the lotus of wisdom fully blooming for the objects of knowledge, hence it is called Buddha. The divisions are: the support body, the wisdom that relies on it, and the activity of benefiting others. The etymology is: the Sanskrit word बुद्ध (buddha, Awakened One, one who is awakened), meaning to comprehend, because he knows and comprehends all that is to be known, hence he is Buddha. Second, regarding the Dharma, there are also four as before. Whatever abandons any of the obscurations of affliction and knowledge, or becomes the means of abandoning them, is the essence of the Dharma. The definition is: like administering medicine to a disease, taming the afflictions of one's own mindstream, hence it is Dharma. The divisions are: the Dharma of scripture and realization, or the two truths of cessation and path. The etymology is: derived from the Sanskrit word धर्म (dharma, dharma, law), meaning to hold, that is, not letting one fall into the path of samsara and bad destinies, but holding to the correct path, hence it is Dharma. Third, regarding the Sangha
Chinese
第四，僧伽的体性，具有智慧解脱的两种功德。词义是：由于正确善良的道路和自相续不分离地聚集，所以是僧伽。分类是：小乘声闻缘觉的僧伽和大乘菩萨的僧伽。词源是：如果从“sanga”这个词根引申，意思是聚集，即众生连同天神也不离此道，所以是僧伽。顶礼是指观看、拜见，禅修是习惯，以虔诚的顶礼，即殊胜的智者们以三种方式齐全地进行顶礼。第二，从忆念功德的角度广为供养和赞颂：如果从“ratna”这个词根引申，意思是珍宝，即世间罕见和殊胜等六种同等之法安立的三宝，是生起福德的田地，是令一切众生喜悦的怙主，无有罪过地安住，是度脱世间，安住于四圣谛，引导至寂静之道，不为外道和恶魔的邪恶攻击所损害，是语、意、威严和心不被损害，是相好、力量和无畏等一切的来源，以其名声遍布三界，为了表达其自性，仅仅是看到导师的身像和写在布上的偈颂形式的信件，也像女儿、珍珠、蔓藤、禅定、意念合一一样，体验到极大的喜悦并生起信心，思维其意义，从而断除阻碍解脱之道的见断遍计的分别念，魔女的诱惑之面，昆达花的花园，被见道智慧的日光照耀而变得不幸，以连根拔起的方式断除，从而致力于断除俱生烦恼和修断之分，这是由佛陀的慈悲力量所产生的，因此，与三宝的一切因果相关的正确的佛法之语，是一切众生都应听闻的，并且是对轮回自性的烦恼和分别念的强大对治，因此，如此说来，是具象的庄严。