English
It is the samadhi of calm abiding, and the distinct and clear observation is the vipassanā that thoroughly distinguishes the meaning. Thus, calm abiding and vipassanā follow one mind, so they are united. The six pāramitās are also complete, and the key instructions for all practices are found in the Manifest Realization Treatise: Offering flowers, cushions, etc., subduing the place of conduct, abandoning harm to all sentient beings, supplicating the lama, without distraction, holding the guru's instructions, asking about faults in order to dispel thoughts, the lamp has six branches. Thus it is. The benefits of teaching and listening are: distinguishing between dharma and non-dharma, knowing what to accept and reject, dispelling the darkness of ignorance, and walking on the path of liberation. As the master Ratna Gupta's commentary says: Listening is the lamp that dispels the darkness of ignorance, meeting with virtuous people is the best of men, listening is the root of collecting virtuous dharmas, like a hand, it accomplishes all needs. Thus it is. Ratnakara Shanti in the praise of listening says: Listening abandons what is meaningless, listening obtains nirvana, listening causes one to turn away from sinful deeds, listening perfectly accomplishes the accumulation of qualities. Thus it is. Among the six pāramitās, wisdom is the most excellent, and its cause is listening, so in the Sublime Continuum it is said to be the most excellent: For what reason does generosity accomplish all enjoyments, morality causes one to be born in higher realms, meditation eliminates afflictions, wisdom eliminates afflictions and all that is to be known, therefore this is the most excellent, and its cause is listening. Thus it is. Wisdom is supreme, that is fourfold, listening, therefore listening is supreme. Thus it is. To contemplate the meaning with correct listening is to never slander the Dharma or individuals, because the obscurations are extremely heavy. As it says in that very text: Slandering the noble ones and despising the Dharma spoken by them, all of that is affliction increased by the manifest attachment of ignorance. Therefore, do not associate with those who are tainted with sectarian bias. Thus it is. Without the eye of wisdom that sees well, believing in the words of straightforward meaning and the words of slander spoken by those with biased jealousy, without examining the nature, having wrong views or
Chinese
仅仅因为嫉妒而诽谤，更是具有无量的障碍。那些天性贤能且公正的人，即使为了今生的生命和财产，也不应造作那样的罪业，因为那会导致堕入无间地狱。即使造作了五无间罪，如果通过思维甚深之义而解脱，但舍弃正法并非如此。如《宝性论》中所说：因智慧低下且无有善意，因依赖邪见之我慢，因正法匮乏而被遮蔽，因执持正理之真义，因贪求利养且受见解之支配，因依止诽谤正法者，因增长法执且意乐低下，阿罗汉亦会舍弃正法。如同甚深之法衰败一样，智者们也不应像对待火和，不可忍受的蛇毒、刽子手以及冰雹一样极度恐惧。火、蛇、敌人和金刚之火仅仅能夺走生命，但那不会像堕入无间地狱那样令众生极其恐惧地流转。无论谁屡屡依止恶友，对佛陀怀有恶意，杀害父母、阿罗汉，做不应做之事，破坏僧团，那样的人如果如实思维法性，也能迅速从中解脱。如果内心憎恨正法，那又怎么会有解脱呢？如是说。因为众生的意乐多种多样，人和法也显现为多种多样，为了利益众生，不应对任何一种法类妄加指责，说这是邪法，这是伪法，这是恶法。那么，（有人问：）如像烧、割、磨的金子一样，好好观察我的教言，应当领受，但不是因为恭敬我。这样说的不对吗？答：那是指自己为了利益而学习佛法时，对于词句和意义的次第，要用思维产生的智慧来辨别对错，是这样说的。而不是说对于其他的法类，也要抱有是否正确的怀疑。总之，凡是能使人舍弃轮回，趋向寂灭的道路，那一切都是佛法，无论用什么名称来称呼都可以，所以劝诫大家不要憎恨和舍弃。凡是与具有意义的佛法紧密相连的，等等。
English
To slander out of jealousy is especially a cause of immeasurable obscurations. Those who are naturally wise and impartial should not commit such sins even for the sake of their life and wealth in this life, as it leads to rebirth in Avici hell. Even if one has committed the five inexpiable sins, one can be liberated by contemplating the profound meaning, but abandoning the Dharma is not like that. As stated in the Uttaratantra: 'Due to inferior intellect and lack of virtuous inclination, due to reliance on perverse pride, due to being obscured by the poverty of the sacred Dharma, due to grasping the definitive meaning itself, due to craving gain and being under the power of views, due to relying on those who denounce the Dharma, due to prolonging attachment to Dharma and inferior aspiration, even arhats abandon the Dharma.' Just as the profound Dharma declines, wise individuals should not be extremely afraid of fire, unbearable snake venom, executioners, and hail. Fire, snakes, enemies, and vajra fire only take away life, but they do not cause beings to wander in extreme fear like those in Avici hell. Whoever repeatedly relies on evil companions, harbors ill will towards the Buddha, kills parents and arhats, does what should not be done, and divides the sangha, even that person can quickly be liberated from that by truly contemplating the nature of reality. But whoever's mind hates the Dharma, how can there be liberation for them? So it is said. Because beings have diverse inclinations, and people and Dharma also appear in diverse ways, in order to benefit beings, one should not falsely accuse any kind of Dharma, saying, 'This is a false Dharma, this is a fabricated Dharma, this is an evil Dharma.' Then, (someone asks:) 'Like gold that is burned, cut, and rubbed, examine my words well, and accept them, but not out of respect for me.' Isn't that what was said? Answer: That refers to when one is studying the Dharma for one's own benefit, one should use the wisdom that arises from thought to discern the correctness of the order of words and meanings. It is not a statement that one should have doubts about whether other types of Dharma are correct or not. In short, all the paths that lead to abandoning samsara and striving for nirvana are the Dharma of the Buddha. It does not matter what name or word is used, so one is advised not to hate or abandon it. Whatever is closely related to meaningful Dharma, and so on.
Chinese
之前已经讲述过这些道理了。因此，理解这些道理也应被视为听闻的功德。关于教法能存续多久的分类，有两种观点：共同的和非共同的观点。首先，关于释迦牟尼佛的教法存续时间，在《贤劫经》和《律藏·小事部》中说有一千年，在《悲华经》和《月藏经》中说有两千年，在寂护的《金刚经释》中说有五个五百年，在《十万颂释》中说有五千年。第一种说法是就解脱者居多的情况而言的。第二种说法是就入果者和学习经论者的情况而言的。第三种说法是就大多数人的见解和修行一致的情况而言的。这里是按照最后一种说法，即五千年，将其分为十个五百年。其中，因为生主母等女性出家，最后一个五百年被认为是仅存表相的时期，被称为衰退期。具体来说，证果时期有三个五百年，经论时期有三个五百年，修行时期有三个五百年，仅存表相时期有一个五百年，总共十个五百年。在证果时期的前三个五百年中，阿罗汉和不还果者很多，斯陀含果者也有。第二个五百年中，不还果者很多，斯陀含果者也有。第三个五百年中，须陀洹果者很多，其他果位者也有少量。在经论时期的前三个五百年中，第一个五百年弘扬阿毗达磨，第二个五百年弘扬经藏，第三个五百年弘扬律藏，学习和受持者很多。在修行时期的前三个五百年中，第一个五百年主要修行戒律，第二个五百年主要修行禅定，第三个五百年主要修行智慧。这里有些人认为经论和修行两个时期颠倒了，但我认为是不正确的。这样，在十个五百年中，现在是什么时期呢？现在是修行时期，因为大多数人厌倦轮回，渴望修行解脱。在修行时期中，也已经过了戒律的修行时期，正在进入禅定的修行时期。那么，之前已经过了多少年了呢？从佛陀涅槃到火马年（公元1966年）为止，已经过去了三千五
English
The reasons have been explained before. Therefore, understanding these reasons should also be regarded as a merit of listening. There are two ways to categorize how long the teachings will last: common and uncommon. First, regarding the duration of the teachings of Buddha Shakyamuni, the Sutra of the Fortunate Aeon and the Vinaya-ksudraka state one thousand years, the Karunapundarika and the Chandragarbha Sutra state two thousand years, Kamalashila's commentary on the Vajracchedika states five sets of five hundred years, and the Abhidharmasamuccaya-vyakhya states five thousand years. The first refers to when there are many who attain liberation. The second refers to those who have entered the fruits and those who study the scriptures. The third refers to when most people's views and practices are in harmony. Here, it is explained according to the last, which is five thousand years, dividing it into ten halves of a thousand. Out of the ten sets of five hundred years, because women, such as Prajapati, became ordained, the last five hundred years are said to be merely holding the signs, which is called decline. Specifically, there are three five-hundred-year periods for the time of fruition, three five-hundred-year periods for the time of scripture, three five-hundred-year periods for the time of practice, and one five-hundred-year period for the time of merely holding the signs, totaling ten periods. In the first of the three five-hundred-year periods of the time of fruition, there are many Arhats and Anagamis, and there are also Sakrdagamis. In the second, there are many Anagamis, and there are also Sakrdagamis. In the third, there are many Srotapannas, and there are also a few others. In the first of the three five-hundred-year periods of the time of scripture, the Abhidharma flourishes; in the second, the Sutras flourish; and in the third, the Vinaya flourishes, and many study and uphold them. In the first of the three five-hundred-year periods of the time of practice, morality is mainly practiced; in the second, mind is mainly practiced; and in the third, wisdom is mainly practiced. Here, some think that the periods of scripture and practice are reversed, but I do not see it as correct. Thus, out of the ten five-hundred-year periods, what time is it now? Now is the time of practice, because most people are weary and desire to practice for liberation. Within that, the time of practicing morality has passed, and we are entering the time of practicing mind. How many years have passed before? From the Nirvana of the Buddha to the Fire Horse year (1966 CE), three thousand five