English
May the wise always benefit themselves, and may these sentient beings attain Buddhahood. Whatever Dharma is taught for the benefit of the world, may it all become the means of my happiness. These teachings that have been spoken, may they be upheld and put into practice. Furthermore, if one teaches for the sake of gain and respect, one will be reborn as a deva; if one teaches for the sake of competing with others and desiring fame, one will be reborn as a cruel king in a remote land. This is what is said in the Sutra on the Establishment of Mindfulness. In short, abandoning all thoughts of this life, with this Dharma giving, beginning with these disciples, may all sentient beings generate the three wisdoms, eliminate all afflictions, and in the future, when they attain perfect enlightenment, may they place all sentient beings on the ground of Buddhahood by turning the wheel of Dharma. Thus, generate a pure intention. In terms of the main practice, Shantideva said: A vast vessel of Dharma should not be bound by the Lesser Vehicle. For the inferior, profound and vast Dharma. Thus it is said. Therefore, one should not be confused about words and meanings. The Dharma should be taught in accordance with the sharp or dull faculties of the disciples. The extensive, intermediate, and concise sutras should not be mistaken. When teaching, one should teach in a way that is easy for oneself to express, easy for others to understand, pleasing to the ear, and captivating to the mind. Afterwards, one should conclude by dedicating the root of virtue to perfect enlightenment. Furthermore, the way of explaining secret mantras has six limits, four modes, eight hidden meanings, and ten words of guidance, which should be understood elsewhere. Third, the benefits of teaching in this way are that among all gifts, the gift of Dharma is said to be the most supreme. It is the cause of eliminating all afflictions of oneself and others, the cause of not being confused about all objects of knowledge in all lifetimes, and one will never be separated from the holy Dharma. In the future, one will be able to turn the wheel of Dharma, etc., and countless virtues are taught. In the Sutra Requested by Maitreya Simhanada, it says: More than filling this three-thousandfold world with gold and giving it to others, reciting one four-line verse, however it benefits, that is how it will be accomplished. Thus it is said. Therefore, the teacher who explains
Chinese
那个品讲完之后，第二是听法者弟子的品性，有三种：听法的弟子的品性，听法的方式，听法的利益。第一是：正直且没有虚伪，具有智慧，以佛法为目的，必须具备这三种品性。如《四百论》中所说：公正、具慧、求义者，堪为听法之法器。按照密宗的说法，《虚空光明太阳续》中说：具有信心、慈悲心、慷慨大方，调柔、戒惧罪恶、根器敏锐，能保守秘密、修持、行为如苦行者，不畏艰难困苦、具有毅力。这样的人是密宗秘密的法器。如是说。第二是听法的方式。如《本生传》中，善贤向月王子求法的这个故事中所说：坐在极低的座位上，充分展现调柔的威仪，以欢喜的眼神注视，如同饮用甘露般的言辞。以恭敬心生起，一心一意地饮用，极其虔诚且没有污垢。如同病人听从医生的嘱咐一样，恭敬承侍而听闻佛法。如《辨识论》中所说：傲慢、不信、不求义、心向外散乱、心不专注、以厌烦心听闻是听法的垢染。因此，要断除这些，对佛法和说法者要恭敬。如《华严经》中所说：对自己生起病人的想法，对善知识生起医生的想法，对佛法生起药物的想法，对精进修持生起疗养的想法。就像这样。对此，要用三种智慧断除三种过失：听闻时，要断除像容器口朝下的过失，不散乱地听闻；思维时，要断除像容器底漏的过失，不忘记地守护；修持时，要断除像有毒容器的过失，作为烦恼的对治。此外，在没有领悟意义的情况下，仅仅依靠记住词句就向他人随意宣说，并且诽谤圣者，要断除像破损的磨盘一样的四种过失来听闻。如《总集意经》中所说：非为法器之恶器，所有四种差别相，为未来众生之故，观察后应断除。
English
Having finished that chapter on qualities, the second is the qualities of the disciple who listens, which are threefold: the qualities of the disciple who listens to the Dharma, the manner in which they listen, and the benefits of listening. The first is: one must be upright and without deceit, possess intelligence, and have the pursuit of Dharma as their aim, possessing these three qualities. As stated in the *Four Hundred Verses*: "An impartial, intelligent, and meaning-seeking person is said to be a vessel for listening." According to the Secret Mantra tradition, the *Tantra of the Clear Light Sun* states: "Possessing faith, compassion, and great generosity, with a tamed mind, avoiding sin, and sharp faculties, able to keep secrets, practicing with ascetic conduct, enduring hardship and fatigue with great perseverance, that is a secret vessel for Secret Mantra." Thus it is said. The second is the manner of listening. As stated in the *Jataka Tales*, in the story of Sudhana requesting Dharma from Prince Moon: "Sit on an extremely low seat, fully displaying the splendor of discipline, gaze with joyful eyes, as if drinking the nectar of words. Generate respect and drink with one-pointedness, be extremely sincere and without impurity. Just as a patient listens to the doctor's instructions, attend with reverence and listen to the Dharma." As stated in the *Vaisesika Sutra*: "Pride, lack of faith, not seeking meaning, external distractions, mental agitation, and listening with boredom are the stains of listening." Therefore, one should abandon these and be respectful to the Dharma and the speaker of the Dharma. As stated in the *Gandavyuha Sutra*: "Generate the perception of oneself as a patient, the spiritual friend as a doctor, the Dharma as medicine, and diligently practicing as nursing the sick." Like that. In this regard, one must abandon three faults with three kinds of wisdom: when listening, one must abandon the fault of a vessel turned upside down, and listen without distraction; when contemplating, one must abandon the fault of a vessel with a hole in the bottom, and maintain it without forgetting; when meditating, one must abandon the fault of a poisonous vessel, and apply it as an antidote to afflictions. Furthermore, without understanding the meaning, merely relying on remembering the words, speaking carelessly to others, and slandering holy beings, one must abandon these four faults, like a broken millstone, and listen. As stated in the *Sutra of the Gathering of Intentions*: "Those who are not vessels for the teachings, the evil vessels, all the fourfold distinctions, for the sake of future beings, examine and abandon them."
Chinese
为了行持之故而宣说。总而言之，听闻佛法之时，也要以恭敬的态度合掌，以极大的信心顶礼，以极大的敬意听闻，用耳识听闻，与智慧的相续相结合，敞开心扉，储藏于心之宝瓶中，必须品尝意义之蜂蜜。第三，如此听闻之利益有二：亲近上师之利益和听闻佛法之利益。第一，如《胜鬘经》所说：应恒常依止善知识，应恒常远离恶友，彼等引导于善道，亦能善加遮止恶趣。如是说。第二，如《菩萨藏经》所说：不听闻善与恶之法，则不能知晓。欲求听闻者，听闻增上。听闻使智慧增上。听闻使远离罪恶。听闻舍弃非义。听闻获得寂灭。如是说。特别是，通过听闻、思维甚深密咒之教义，从一切束缚中解脱，对一切所知无有障碍，最终获得五身圆满之佛果。如《宝箧经》所说：譬如解开锁链，通过听闻、思维、禅修解脱，一切知识相续解脱，无碍而行。如是说。如《秘密藏续》所说：以听闻、思维、禅修之瑜伽，自生任运成就。如是说。如《道次第》所说：通过听闻、思维，达到见之究竟。如是说。那么，仅仅听闻就足够了吗？答：不足够。因为听闻能击退烦恼，思维能压制烦恼，禅修能根除烦恼，所以需要思维和禅修。仅仅听闻不能成为烦恼之对治，因此不能调伏自心。例如，提婆达多、拘迦利、善星、阿阇世王的故事。至尊上师们说：听闻断除外在之执着，禅修断除内在之执着。如是说。主要宣说禅修是这样的：以名言为主的教说之比喻，譬如聋子乐师，虽然喜欢铙钹之歌，但自己是聋子而听不到一样。不禅修佛法也与之相同。譬如游泳
English
It is said for the sake of practice. In short, when listening to the Dharma, one should join their palms in a respectful manner, prostrate with great faith, listen with great reverence, hear with the sense of hearing, blend with the stream of intelligence, open the mind, store it in the vase of the heart, and taste the nectar of meaning. Third, there are two benefits of listening in this way: the benefit of relying on the lama and the benefit of listening to the Dharma. First, as stated in the Sutra Requested by King Udayana: One should always rely on virtuous spiritual friends and always abandon evil companions. They lead to the path of goodness and also prevent one from going to bad destinies. So it is said. Second, as stated in the Bodhisattva Pitaka: Without hearing the Dharma of virtue and evil, one will not know. Those who desire to hear, hearing increases. Hearing increases wisdom. Hearing turns away from sin. Hearing abandons what is meaningless. Hearing attains nirvana. So it is said. In particular, by hearing and contemplating the profound meaning of the tantric teachings, one is liberated from all bonds, has no obstacles to all that is knowable, and ultimately attains the Buddha of the five kayas spontaneously. As stated in the Jewel Box Sutra: Just as a chain is unlocked, through hearing, thinking, and meditating, liberation, all knowledge streams are liberated, and one goes without obstruction. So it is said. As stated in the Secret Essence Tantra: Through the yoga of hearing, thinking, and meditating, self-arisen, all spontaneously accomplished. So it is said. As stated in the Lamrim: Through hearing and thinking, one reaches the ultimate view. So it is said. So, is hearing alone enough? Answer: It is not enough. Because hearing repels afflictions, thinking suppresses afflictions, and meditation eradicates afflictions, therefore thinking and meditation are necessary. Hearing alone does not become an antidote to afflictions, therefore it cannot tame the mind. For example, the stories of Devadatta, Kokalika, Good Star, and King Ajatasatru. The venerable supreme ones said: Hearing cuts off external attachments, meditation cuts off internal attachments. So it is said. The main teaching of meditation is like this: An example of a teaching that mainly uses terms, like a deaf musician, although he likes the song of cymbals, he himself is deaf and cannot hear it. Not meditating on the Dharma is the same. Like swimming
Chinese
譬如河流冲走，即使心中有游泳的历史，不游泳也无法解脱。得知后不修持佛法也与之相同。如是说。因此，在今次的生处中阴，要将心投入闻思修三者，才能到达解脱的大道。邬金莲师说：唉玛，我于生处中阴显现之时，生命没有空闲，舍弃懒惰，闻思修三者不要心散于无意义之事，要将显现和心识转为道用，证悟三身。又，《大圆满秘密明灯》中说：首先以听闻的智慧，断除内外对佛法的增益和诽谤；中间以思维的智慧，使之融入自相续；最后以修行的智慧，平息我执的烦恼。如是说，应当如是修持。佛法融入自相续后，即使听闻广博也可以，如持寿者道微稳固，愚者增上光护等，都说从一句偈颂中解脱。以上讲述了如何讲说和听闻的方法。第二，所讲之法，圣法的分类有三：为了使人了解根器而确定圣法，为了不错解意义而讲述方法，以及所讲的经文内容本身。第一点又分为二：证悟是所表达的意义，经文是表达的方式。如《俱舍论》中说：佛陀的圣法有两种，即经教和证悟的自性。持有它们的是说法者和修行者。如是说。经教分为佛语和论典两种。如《请问梵天子经》中说：一切法都包含在佛语和论典两种之中，善说和其释义。即佛陀善说之佛语，及其释义论典二者。其中，佛语的定义、词义、分类有三。第一，什么是佛语？即直接的作者是佛陀。第二，词义是：伟大者在上，从上往下说，所以称为佛语。因为佛陀是所有生灵和圣者的主宰。比如世间的