如何講聽二種殊勝相應法中分三：一、聽聞軌理，二、講說軌理，三、於完結時共作軌理。初中分三：一、思惟聞法所有勝利，二、於法法師發起承事，三、正聽軌理。今初
In explaining the two kinds of supreme corresponding practices, there are three parts: 1. The proper way of listening; 2. The proper way of teaching; 3. The shared practice at the conclusion. The first is divided into three: 1. Reflecting on the benefits of listening to the Dharma; 2. Developing respect and service toward the Dharma and the teacher; 3. The proper way of listening itself. Here begins the first.
《聽聞集》云：「由聞知諸法，由聞遮諸惡，由聞斷無義，由聞得湼槃」又云：「如入善覆蔽，黑暗障室內，縱然有眾色，具眼亦莫見。如是於此中，生人雖具慧，然未聽聞時，不知善惡法。如具眼有燈，則能見諸色，如是由聽聞，能知善惡法。」《本生論》亦云：「若由聞法發信意，成妙歡喜獲堅住，啟發智慧無愚癡，用自肉買亦應理。聞除癡暗為明燈，盜等難携最勝財，是摧愚怨器開示，方便教授最勝友。雖貧不變是愛親，無所損害愁病藥，摧大罪軍最勝軍，亦是譽德最勝藏，遇諸善士為勝禮，於大眾中智者愛。」又云：「聽聞隨轉修心要，少力即脫生死城。」於其所說諸聞勝利，應當决心發起勝解。
From the *Collection of Teachings* it is said: "Through listening, one understands all teachings; through listening, one avoids all evil; through listening, one abandons what is meaningless; through listening, one attains Nirvāṇa."
It further says: "Just as a person with eyes cannot see forms in a dark room completely covered and enclosed, even though forms exist, likewise, though a person born human may have intelligence, without listening, they do not know what is wholesome and unwholesome. Just as with eyes and a lamp, one can see forms, so too, through listening, one can know what is wholesome and unwholesome."
The *Jātaka* also says: "If through listening to the Dharma, faith arises, bringing wonderful joy and stable abiding, awakening wisdom without ignorance, it is reasonable even to buy it with one's own flesh. Listening is the bright lamp that dispels the darkness of ignorance, the supreme wealth that thieves and the like cannot carry away, the weapon that destroys the enemy of confusion, the best friend that reveals skillful means and teachings. Though one may be poor, it is a beloved relative that never changes; it is the medicine for sorrow and illness without harm; it is the supreme army that defeats the great army of evil deeds; it is also the supreme treasure of virtue and renown; it is the supreme offering to meet virtuous beings, and the wise cherish it among the multitude."
It also says: "Listening, following, and applying the essential mind practices, with little effort one escapes the city of samsara."
With respect to all these benefits of listening described, one should resolutely develop firm conviction.
復次，應如《菩薩地》說，須以五想聽聞正法。謂佛出世極罕難遇，其法亦然，由稀貴故，作珍寶想。時時增長俱生慧故，作眼目想。由其所授智慧眼目能見如所有性及盡所有性故，作光明想。於究竟時能與湼槃菩提果故，作大勝利想。現在亦能得彼二之因─止觀樂故，作無罪想。作是思惟，即是思惟聽聞勝利。
Furthermore, as stated in the *Bodhisattva Grounds*, one should listen to the Dharma with five kinds of contemplation. Since the Buddha appears in the world extremely rarely and his Dharma is likewise precious, regard it as a treasure. Because it continually nurtures one's innate wisdom, regard it as eyes. Because the wisdom it imparts lets one see both things as they truly are and all that exists, regard it as light. Because in the end it brings the fruits of liberation and enlightenment, regard it as a great gain. And because even now it gives the causes of these—calm abiding and insight, which bring joy—regard it as something blameless. To think in this way is to reflect on the benefits of listening.
於法法師發起承事者。如《地藏經》云：「專信恭敬聽聞法，不應於彼起毀謗。於說法師供養者，謂於師起如佛想。」應視如佛，以獅座等恭敬利養而為供事，斷不尊敬。應如《菩薩地》中所說，而正聽聞，謂應無雜染，不應作意法師五處。離高舉者，應時聽聞、發起恭敬、發起承事、不應忿恚、隨順正行、不求過失，由此六事而聽聞之。離輕懱雜染者，謂極敬重法及法師，及於彼二不生輕懱。不應作意五處所者，謂戒穿缺、種性下劣、形貌醜陋、文辭鄙惡、所發語句粗不悅耳，便作是念，不從此聞，而棄捨之。如《本生》中亦云：「處極低劣座，發起調伏德，以具笑目視，如飲甘露雨，起敬專至誠，善淨無垢意，如病聽醫言，起承事聞法。」
For those who make offerings and serve the Dharma teacher, the *Earth Store Sutra* says: "With single-minded faith and reverence, listen to the Dharma—do not harbor slander toward it. Those who make offerings to the Dharma teacher should regard the teacher as they would the Buddha." One should see the teacher as the Buddha and offer service through respectful gifts such as a lion throne, cutting off all disrespect. One should listen properly as taught in the *Bodhisattva Grounds*, meaning one should remain free of defilements and not focus on five faults of the teacher. To set aside arrogance, one should listen at the proper time, develop reverence, offer service, avoid anger, follow proper conduct, and seek no faults—listening through these six practices. To set aside contempt and defilement, one should deeply respect both the Dharma and the teacher, and not look down on either. The five faults one should not focus on are: broken discipline, low birth, ugly appearance, coarse language, and unpleasant speech—thinking, "I will not listen to this person," and thus abandoning them. As the *Jataka* also says: "Sitting on a very low seat, embodying the virtue of discipline, with a smiling gaze, as if drinking the nectar of rain, with reverence, sincerity, and a pure, stainless mind—like a patient listening to a doctor's advice, one rises to serve and listen to the Dharma."
正聞軌理分二：一、斷器三過，二、依六種想。今初
The proper way of listening to the teachings is divided into two parts: first, avoiding the three faults of the vessel; second, relying on the six kinds of contemplation. Here begins the first part.
若器倒覆，及縱向上然不淨潔，並雖淨潔若底穿漏，天雖於彼降以雨澤，然不入內；及雖入內，或為不淨之所染污，不能成辦餘須用事；或雖不為不淨染污，然不住內，當瀉漏之。如是雖住說法之場，然不屬耳；或雖屬耳然有邪執，或等起心有過失等；雖無上說彼等眾過，然聽聞時，所受文義不能堅持，由忘念等之所失壞，則其聞法全無大益，故須離彼等。
此三對治，經說三語，謂善、諦聽聞，意思念之。此亦猶如《菩薩地》說：「希於徧知，專注屬耳，意善敬住，以一切心，思惟聽聞。」
依六想中，於自安住如病想者，如《入行論》云：「若遭常病逼，尚須依醫言，况長遭貪等，百過病所逼。」延長難療，發猛利苦，貪等惑病，於長時中，而痛惱故，於彼應須了知是病。迦摩巴云：「若非實事，作實事修，雖成顛倒。然遭三毒，極大乾病之所逼廹，病勢極重，我等竟無能知自是病者。」
Among the six contemplations, the first is to view oneself as a patient. As the *Guide to the Bodhisattva's Way of Life* says:
"If stricken by an ordinary illness, one must follow the doctor's advice. How much more so when perpetually afflicted by the diseases of craving and other hundreds of defilements?"
These afflictive illnesses—craving, hatred, and ignorance—are prolonged, hard to cure, and bring intense suffering. They torment us over a long time, so we should recognize them as diseases.
Kama Pa said: "If we take what is not real and practice it as real, we fall into distortion. Yet we are so oppressed by the three poisons—like an extreme, withering illness—that the disease is gravely severe, and yet we fail to recognize that we are sick."
於說法師住如醫想者，如遭極重風膽等病，便求善醫，若得會遇發大歡喜，隨教聽受恭敬承事。如是於宣說法善知識所，亦應如是尋求，既會遇已，莫覺如負擔，應持為莊嚴，依教奉行，恭敬承事。《攝德寶》中作是說故：「故諸勇求勝菩提，智者定應摧我慢，如諸病人親醫治，親善知識應無懈。」
於所教誡起藥品想者，如諸病者，於其醫師所配藥品，起大珍愛。於說法師所說教授及其教誡，見重要已，應多勵力，珍愛執持，莫令由其忘念等門而致損壞。
When it comes to the teachings and admonitions, one should regard them as medicine. Just as patients deeply cherish the medicine prescribed by their doctor, in the same way, upon recognizing the importance of the instructions and guidance given by the Dharma teacher, one should make great effort to treasure and uphold them, ensuring they are not lost or damaged through forgetfulness or other such lapses.
於殷重修起療病想者，猶如病者，見若不服醫所配藥，病則不瘥，即便飲服。於說法師所垂教授，若不修習，亦見不能摧伏貪等，則應殷重而起修習，不應無修，唯愛多積異類文辭，而為究竟。是亦猶如害重癩疾，手足脫落，若僅習近一二次藥，全無所濟。我等自從無始，而遭煩惱重病之所逼害，若依教授義僅一二次，非為完足，故於圓具一切道分，應勤勵力，如瀑流水，以觀察慧而正思惟。如大德月大阿闍黎《讚悔》中云：「此中心亦恆愚昧，長時習近重病疴，如具癩者斷手足，依少服藥有何益？」
由是於自作病者想，極為切要。如有此想，餘想皆起。此若僅是空言，則亦不為除煩惱故，修教授義，唯樂多聞，猶如病者，求醫師已，而不服藥，若唯愛著所配藥品，病終無脫。《三摩地王經》云：「諸人病已身遭苦，無數年中未暫離，彼因重病久惱故，為療病故亦求醫。彼若數數勤訪求，獲遇黠慧明了醫，醫亦安住其悲愍，教令服用如是藥。受其珍貴眾良藥，若不服用療病藥，非醫致使非藥過，唯是病者自過失。如是於此教出家，徧了力根靜慮已，若於修行不精進，不勤現證豈湼槃。」又云：「我雖宣說極善法，汝若聞已不實行，如諸病者負藥囊，終不能醫自體病。」《入行論》亦云：「此等應身行，唯言說何益，若唯誦藥方，豈益諸病者。」故於殷重修，應當發起療病之想。言殷重者，謂於善知識教授諸取捨處，如實行持。此復行持，須先了知，知則須聞，聞已了知所有須要，即是行持，故於聞義，應隨力能而起行持，是極扼要。如是亦如《聽聞集》云：「設雖有多聞，不善護尸羅，由戒故呵彼，其聞非圓滿。設雖聞寡少，能善護尸羅，由戒故讚彼，其聞為圓滿。若人既少聞，不善護尸羅，由俱故呵彼，其禁行非圓。若人聞廣博，及善護尸羅，由俱故讚彼，其禁行圓滿。」又云：「雖聞善說知心藏，修諸三昧知堅實，若行放逸令粗暴，其聞及知無大義。若喜聖者所說法，身語如之起正行，是等具忍友伴喜，根護得聞知彼岸。」《勸發增上意樂》亦云：「謂我失修今何作，歿時凡愚起憂悔，未獲根底極苦惱，此是愛著言說失。」又云：「如有處居觀戲場，談說其餘勇士德，自己失壞殷重修，此是愛著言說失。」又云：「甘蔗之皮全無實，所喜之味處於內，若人嚼皮故非能，獲得甘蔗精美味。如其外皮言亦爾，思此中義如其味，故應遠離言說著，常不放逸思惟義。」
於如來所住善士想者，隨念世尊是說法師，發起恭敬。
於正法理起久住想者，作是思惟，何能由其聞如是法，令勝者教久住於世。
復次，於法若講若聽，將自相續若置餘處，另說餘法，是則任其講何法事，不關至要，故須正為决擇自身而聽聞之。譬如欲知面上有無黑污等垢，照鏡知已即除其垢。若自行為，有諸過失，由聞正法現於法鏡，爾時意中便生熱惱，謂我相續何乃至此。次乃除過，修習功德，是故須應隨法修學。《本生論》云：「我鄙惡行影，明見於法鏡，意極起痛惱，我當趣正法。」是如蘇達薩子請月王子宣說法時，菩薩了知彼之意樂成聞法器而為說法。總之，應作是念發心，謂我為利一切有情，願當成佛。為成佛故，現見應須修學其因，因須先知，知須聽法。是故應當聽聞正法，思念聞法勝利，發勇悍心，斷器過等而正聽聞。
第二、說法軌理分四：一、思惟說法所有勝利，二、發起承事大師及法，三、以何意樂加行而說，四、於何等境應說不說所有差別。今初
若不顧慮利養恭敬名等染事，而說法者勝利極大。《勸發增上意樂》中云：「慈氏，無染法施，謂不希欲利養恭敬而施法施。此二十種是其勝利。何等二十？謂成就念、成就勝慧、成就覺慧、成就堅固、成就智慧、隨順證達出世間慧、貪欲微劣、瞋恚微劣、愚癡微劣、魔羅於彼不能得便、諸佛世尊而為護念、諸非人等於彼守護、諸天於彼助發威德、諸怨敵等不能得便、其諸親愛終不破離、言教威重、其人當得無所怖畏、得多喜悅、智者稱讚、其行法施是所堪念。」於眾經中所說勝利，皆應至心發起勝解。其中成就堅固者，新譯《集學論》中譯為成就勝解，諸故譯中譯為成就勇進。
發起承事大師及法者。如薄伽梵說佛母時，自設座等，法者尚是諸佛所應恭敬之田，故應於法起大尊敬，及應隨念大師功德，及其深恩起大敬重。
以何意樂加行而說中，其意樂者，謂應安住《海慧問經》所說五想。謂於自所應起醫想，於法起藥想，於聞法者起病人想，於如來所起善士想，於正法理起久住想，及於徒眾修習慈心。應斷恐他高勝嫉姤，推延懈怠，數數宣說所生疲厭，讚自功德、舉他過失，於法慳悋，顧著財物謂衣食等。應作是念：為令自他得成佛故，說法功德即是我之安樂資具。其加行者，謂先沐浴，具足潔淨，着鮮淨服，於其清潔悅意處所，坐於座已，若能誦持伏魔真言，《海慧經》說則其周匝百踰繕那，魔羅及其魔眾諸天所不能至，縱使其來亦不能障，故應誦咒。次以舒顏，具足審定義理所有喻因至教而為宣說。《妙法白蓮經》云：「智者常應無嫉姤，說具眾義和美言，復應遠離諸懈怠，不應起發厭患想，智者應離一切慼，應於徒眾修慈力，晝夜善修最勝法，智以俱胝阿庾喻。令眾愛樂生歡喜，於彼終無少希欲，亦不思欲諸飲食，噉嚼衣服及臥具。法衣病緣醫藥等，於諸徒眾悉無求，餘則智者恆願自，及諸有情當成佛。為利世故而說法，思彼即我安樂具。」
於何等境應說不說所有差別者。如《毘奈耶經》云：「未請不應說。」謂未啟請不應為說，雖其請白亦應觀器，若知是器，縱未勸請，亦可為說。如《三摩地王經》云：「若為法施故，請白於汝者，應先說是語：我學未廣博，汝是知善巧，我於大士前，如何能宣說。汝應說彼語，不應忽爾說。觀器而後行，若已知是器，未請亦應說。」復次，《毘奈耶經》云：「立為坐者不應說法，坐為臥者不應說法，坐於底座為坐高座不應說法，妙惡亦爾。在後行者為前行者不應說法，在道側者為道行者不應說法，為諸覆頭、抄衣、雙抄、抱肩及抱項者不應說法，為頭結髻、著帽、著冠、著鬘、纏首不應說法，為乘象、馬、坐輦、餘乘及著鞋履不應說法，為手執杖、傘、器、劍、鉞及被甲者，不應說法。」反是應說，依無病也。
於完結時共作軌理者。
由講聞法所獲眾善，應以猛利欲心回向現時，究竟諸希願處。若以是軌講聞正法者，雖僅一座，亦定能生如經所說所有勝利。若講聞法至扼要故，依是因緣，則昔所集於法法師不恭敬等一切業障悉能清淨，諸新集積亦截其流。又講聞軌至於要故，所講教授於相續上亦成饒益。總之，先賢由見此故，遂皆於此而起慎重，特則今此教授，昔諸尊重殷重尤極。
現見此即極大教授，謂見極多由於此事未獲定解，心未轉故，任說幾許深廣正法，如天成魔，即彼正法而反成其煩惱助伴。是故如云初一若錯乃至十五。故此講聞入道之理，諸具慧者應當勵力。凡講聞時，下至應令具足一分講教授前第一加行，即是此故。恐其此等文詞浩繁，總略攝其諸珍要者，廣於餘處應當了知。
教授先導已宣說訖。