Chinese
依赖于这些，佛陀的教法才能长久住世。如无垢友所说：一切法皆为经和论，善说以及其释义者，以此之力，释迦之教法，于此世间长久住。如是之经和论二者若未衰败，则因三事不全之无稽之谈者，以其自以为是所造之论典，缺少调伏和救护之二功德，内道之三法式微，外道之六恶掺杂，犹如稠密森林之深渊中，瀑布浪涛之喧嚣声所扰，著论之喧嚣，见为不显美之境，亦知乃多闻佛法之功德。入行论云：昔所未有此未述，吾亦不具缀文能，故无意利乐于他，为令自心习此著。如是。其中调伏和救护之二功德者，《释量论》中说：调伏一切烦恼敌，救护恶趣诸有中，以具调伏救护德，故名为论非余宗。如是说。具功德之论典之自性者，《事类品》中说：义1无义2倒义具1，闻3诤4修行勤2取，恶谄5离悲6舍苦3，论典离六具三法。如是说。远离了解脱之义等之外道六恶，且具有意义，勤于修行，舍弃痛苦，是为内道之三法。如上所说，然为依于正法之所诠，应听闻之理，《亲友书》中说：如来身像木所成，纵然造劣智者敬，如是吾诗虽拙劣，然依圣法莫见毁。如是。如是宣说和听闻之必要者，经中说：闻能知诸法，闻能离诸罪。
English
Relying on these, the Buddha's teachings remain for a long time. As Vimalamitra said: All dharmas are scriptures and treatises, well-spoken and their commentators, by this power, Shakya's teachings, will remain in this world for a long time. If such scriptures and treatises are not decayed, then those who speak nonsense without the three causes, the treatises made by their self-righteousness, lack the two merits of taming and saving, the three Buddhist ways are declining, and the six evils of outsiders are mixed, like the roar of the waves of waterfalls in the abyss of dense forests, the clamor of writing treatises, seeing it as a place that does not show beauty, also knows that it is the merit of hearing many Buddhist teachings. As it is said in the Bodhisattvacaryāvatāra: What has not happened before is not mentioned here, nor do I have the ability to compose, so I have no intention of benefiting others, I wrote this to make my own mind accustomed to it. Like that. Among them, the two merits of taming and saving, it is said in the Pramāṇavārttika: Taming all the enemies of afflictions, saving from all evil destinies, because of having the virtues of taming and saving, it is called a treatise, not other sects. It is said like that. The nature of the treatise with merits, it is said in the Karmavarga: Meaning 1 meaningless meaning 2 inverted meaning has 1, hearing 3 arguing 4 practice diligently 2 taking, evil flattery 5 devoid of compassion 6 abandoning suffering 3, treatises are separated from six and have three dharmas. It is said like that. It is separated from the six evils of outsiders such as the meaning of not understanding liberation, and has meaning, diligently practicing, abandoning suffering, which are the three dharmas of the inner way. As mentioned above, but in order to rely on the correct subject matter of the Dharma, the reason for listening, it is said in the Suhrllekha: The body of the Tathagata is made of wood, even if it is made inferior, the wise respect it, so even if my poem is clumsy, do not destroy it because it relies on the holy Dharma. Like that. The necessity of speaking and listening like this, it is said in the sutra: Hearing can know all dharmas, hearing can turn away from all sins.
Chinese
这样做。听闻舍弃非义，听闻获得寂灭。如是说。诸比丘，有二人能生 বহু福，能拔罪根，能与魔军交战，能倒魔幢，能竖法幢，能转如来之法轮。何为二？谓恭敬说法者，及于此恭敬听法者。如是说。是故我等之导师，昔于学道时，身钉千铁钉，肉剜千孔燃火等，以大苦行，听闻一句一偈等，如是思惟，如蜂采蜜，应乐于听闻下文。第二、思惟不执持正法之过患而立誓造论者，乃自无始以来，由我执及烦恼所生之胎等四生，以及年龄变异之老、聚集败坏之病、舍弃生命之死等疫病，直至今日，虽已摧残世间，然未遇彼对治之解脱道。今生于正法兴盛之国，且值遇善知识，如大药甘露之味。初于听闻时，能使不信者生信，乃耳之甘露。中于思惟时，能使不乐者生乐，且能对治散乱。末于修习时，能使未解脱者得解脱，且能生起智慧，使心解脱之正法，虽已掌握且具修习之机缘，然于此时，不以听闻而得，不以思惟而现前，不以修习而执持，如弃草于犬前，此过患犹如重病之人逃离医生，于荒野中徒劳游荡。如云：正法如筵席般铺设，随意造罪者，实为愚痴。又如《亲友书》云：何能除生老病死之甘露
English
It does so. Hearing abandons what is not meaningful. Hearing obtains Nirvana. Thus it is said. Monks, these two persons generate much merit, extract the root of sin, wage war with the demons, overthrow the banner of the demons, erect the banner of the Dharma, and turn the wheel of the Dharma of the Thus-Gone One. What are the two? One who respectfully teaches the Dharma, and one who respectfully listens to the Dharma here. Thus it is said. Therefore, our teacher, in the past, during the time of learning the path, pierced a thousand iron nails into his body, carved a thousand holes in his flesh and lit fires, and so on. With great hardship, he listened to each verse and so on. Thinking of such a manner, like a bee tasting the essence of a flower, one should be delighted to listen to what follows. Secondly, resolving to compose by reflecting on the faults of not upholding the sacred Dharma: From beginningless time, birth from the four wombs, such as the womb produced by self-grasping and afflictions, and the epidemic diseases such as aging that changes with age, sickness that corrupts gatherings, and death that abandons life, have afflicted the world until now, but have not encountered the path of liberation that is the antidote to them. Now, having been born in a country where the Dharma flourishes and having met a virtuous friend, like the taste of the great medicine nectar, at first, at the time of hearing, it makes the non-believer believe, it is the nectar of the ear. In the middle, at the time of thinking, it makes the unhappy happy and becomes the antidote to distraction. Finally, at the time of meditation, it liberates the unliberated and generates wisdom that liberates the mind. Although one has the sacred Dharma in hand and has the opportunity to practice, at this time, one does not obtain it by hearing, does not bring it to manifestation by thinking, and does not hold it by meditating, and the fault of abandoning it like putting grass in front of a dog is like a person seriously afflicted with illness fleeing from a doctor and wandering in vain in the wilderness. As it is said: The sacred Dharma is spread out like a feast, and it is very foolish to commit sins at will. Also, as it says in the Letter to a Friend: What nectar can eliminate birth, old age, sickness, and death?
Chinese
如是，不获得，不使用，不执持。 彼等为众多过患，为愚痴昏暗所染污，如久病缠身不依仗大医。 又如，众生之唯一眼目，无有垢染者， 彼乃三地之共同明灯。 获得教法安乐后，若有舍弃者， 彼唯为极度稀有之愚痴所困扰。 如是。因此，对于如是之人，我如何传授将九乘之义全部汇集于一部论典中的诀窍呢？因为难以理解其意义。然而，以慈悲心不舍弃所化众生而发誓造论之际，作了区分，如云：我为你指示解脱之方法，解脱依赖于自己，努力吧！如是。此处按照讲解四种必要关联之传统，一般而言，有口头上的必要关联，必要关联存在于口头上的必要关联，以及论典本身所具有的必要关联。但实际上，必要关联存在于论典本身。因此，三士道的次第修持是所诠释的内容。通由闻思确定具有如此所诠释内容的论典，从而无误地了知趋向解脱之道是必要。如是了知后，通过修持，最终成就究竟之果是究竟必要。此三者相互依存而建立关联，此即关联。第二，中间之善，即论之义，有三种归纳要义之讲述方式：暇满难得、寿命无常、思维业果之三章，是使心转化为佛法的方法；从第四章到第九章之间，是使佛法也成为仅仅是解脱之道的方法；以方便智慧摄持，是使之道也成为一切遍知之道的方法；第十章，是使之道也成为消除执著于取舍之相的方法；后面三章，是将一切错觉显现也视为清净广大，显现为无二智慧的方法。又，前两章是厌离轮回的出离心，第三和第四章是对业果生起信心的信心，第五章到第九
English
Thus, not obtaining, not using, not holding. Those are defiled by many faults, obscured by the darkness of ignorance, like not relying on a great doctor when afflicted with a long-term illness. Furthermore, like the one eye of all beings, without any defilement, That is the common lamp of the three realms. If someone abandons the teachings after finding happiness and well-being, They are simply tormented by extremely rare ignorance. Thus it is. Therefore, how could I impart this instruction, which gathers all the meanings of the nine vehicles into one treatise, to such people? Because it is difficult to realize its meaning. However, when vowing to compose without abandoning disciples out of compassion, distinctions were made, as it is said: I will show you the way to liberation, liberation depends on yourself, strive! Thus it is. Here, according to the tradition of explaining the four necessary connections, generally speaking, there is a necessary connection that exists only in words, a necessary connection where the necessary connection exists in words, and a necessary connection that exists in the body of the treatise. But in reality, the necessary connection exists in the body of the treatise. Therefore, the practices of the stages of the path of the three types of individuals are the subject matter. Having ascertained through hearing and contemplation this treatise that possesses such a subject matter, knowing without error the path to liberation is the purpose. Having known in that way, achieving the ultimate result through practice is the ultimate necessity. These three are interdependent and establish a connection, which is the relationship. Secondly, the virtue in the middle, that is, the meaning of the text, has three ways of explaining the condensed meaning: the three chapters of the difficulty of finding leisure and endowment, impermanence of life, and contemplating karma and its effects, are the means of transforming the mind into Dharma; from the fourth chapter to the ninth chapter, it is the method of making that Dharma also the path of mere liberation; by grasping it with skillful means and wisdom, it is the method of making that path also the path of omniscience; the tenth chapter is the method of making that path also exhaust the delusion of seeing the characteristics of what to accept and reject; the last three chapters are the method of seeing all illusory appearances as pure and vast, appearing as non-dual wisdom. Also, the first two chapters are the renunciation of samsara, the third and fourth chapters are the faith of trusting in karma and its effects, the fifth to ninth
Chinese
第八个是寻求利他之事的菩提心。第十个是显现世间清净的清净显现。后面三个是讲述不费力自然安住的忆念之修行方法。因此，实际上这两者在一个人成佛的道路上是相同的。此处，跟随哪种方式讲述的要义有三种：讲述了入法的因缘——闲暇圆满难得；为了鞭策精进，讲述了修习寿命无常；以及广述了所修之士夫三士道的次第。首先，入法之因——修习闲暇圆满难得之科分五：人身之分类、宣说八种违品无暇、确认闲暇之自性、讲述难得之理由、以教言述说作结。首先是：长久以来交往，不知过患而视为有益之处，视为朋友，仅仅是轮回之处，就获得痛苦。行持恶行，即使行持善事也与罪恶相杂。所作甚多，而果甚少。如未封口的容器般易坏，不执持功德之方。身命极其亲近，如游牧之寺庙般，过去也曾多次遭受断头截肢等剧烈痛苦的感受所损害，身心遭受煎熬，未来也定会遭受如此痛苦的折磨，不知众多隐蔽之业。对于这些未被圣者赞叹之处，非但不感到厌倦，反而仍然贪恋这无有实义且具过患的无常天界安乐，对于善恶取舍一无所知，被愚昧所支配，一生都以造罪之法度过之人，被称为仅仅是人身者。又或者，未受出家戒，或者即使受了，有时也看似行持佛法，但持续不断的却是主持家务、精于欺骗、畜牧等与罪恶思想行为密切相关之人。正如导师玛帝质札所说：欢喜行
English
The eighth is the Bodhicitta of seeking the benefit of others. The tenth is the pure appearance of manifesting the pure appearance of the world. The last three are about teaching the methods of cultivating mindfulness that naturally abides without effort. Therefore, in reality, these two are the same on the path to Buddhahood for one person. Here, there are three ways to follow the way of speaking the condensed meaning: explaining the difficulty of finding leisure and endowment as the cause of entering the Dharma; explaining the contemplation of impermanence of life for the purpose of urging diligence; and extensively explaining the stages of the path of the three types of individuals to be practiced. First, the chapter on contemplating the difficulty of finding leisure and endowment as the cause of entering the Dharma has five parts: the classification of the human body, the explanation of the eight unfavorable conditions, the identification of the nature of leisure and endowment, the explanation of the reasons for its difficulty to find, and the conclusion with the statement of advice. The first is: Having associated for a long time, not knowing the faults and considering it a beneficial place, considering it a friend, merely being in the place of samsara, one obtains only suffering. Engaging in evil deeds, even if one engages in good deeds, it is mixed with sin. One does much, but the fruit is little. Like an unsealed container, it is easily broken and does not hold the qualities. Life and body are very close, like a nomadic monastery, where in the past one has suffered the intense feeling of being harmed by having one's head and limbs cut off many times, and one's body and mind have been tormented. In the future, one will undoubtedly suffer such torment, not knowing the many hidden deeds. For those who do not feel weary of these places that have not been praised by the holy ones, but still crave this impermanent heavenly bliss that has no essence and is full of faults, and who do not know anything about what to adopt and abandon in terms of good and evil, and who are dominated by ignorance and spend their entire lives in the ways of creating sin, they are called merely human beings. Furthermore, those who have not taken the vows of ordination, or even if they have, sometimes appear to practice the Dharma, but what continues is managing household affairs, being skilled in deception, raising livestock, and so on, which are closely related to sinful thoughts and actions. As the teacher Mati Citra said: Rejoicingly