1.No. 721正法念處經，元魏婆羅門瞿曇般若流支譯
2.藏譯英The Application of Mindfulness of the Sacred Dharma, Saddharma smṛtyupasthāna https://read.84000.co/translation/toh287.html.
觀天品之四十二(夜摩天之二十八)
爾時，鵝王告諸天眾：常當聽法，勿行放逸，當近善友能利他者，詣之聽法。聞正法已，以敬重故，是人善心乃至涅槃漏盡大樂。
This voice has likewise made the gods with their attending goddesses give up their careless abandon and come to dwell here. It has caused them to heedfully listen to the Dharma. It causes them to listen to the true Dharma from an authentic person who does what is beneficial. And those who respond with respect when the Dharma is taught become destined for the transcendence of suffering. Their joy and happiness will abound. Their defilements will be exhausted.
有二種人生於梵福：一者善觀察持；二者求漏盡。復有二種：一者常說法；二者常聽法。如是法師，猶如父母，為人說法，能出生死，得究竟善法。如是法師，猶如父母，說法之人以法布施。法之施主，令他聞法。
In both this world and the next, such holy people bring forth the merit of Brahmā. Acting properly, they will cause others to embrace the Dharma. They extinguish defilements. They act properly in all regards as they teach the Dharma. Those who make one hear the true Dharma are equal to one’s mother and father. They teach the Dharma of deliverance from cyclic existence. They teach the Dharma that causes ultimate and virtuous qualities to increase and so they are equal to one’s mother and father. A teacher of the true Dharma is a giver of Dharma —a Dharma benefactor. He is a communicator of the Dharma who proclaims the teachings so that listeners may hear them.
既聞法已，心得清淨，直心敬重。聽法之人得三十二功德。
4.C. -4860 “ ‘Those who listen when the Dharma is thus spoken, and respond with diligence, [F.91.b] sincerity, and respect for the sacred Dharma, will achieve thirty qualities due to their wish to listen to the Dharma from those who proclaim it.
何等三十二？法師說法，於聽法人猶如父母，於生死中猶如橋梁，1)所謂聞所未聞，2)聞已覺知，3)知已思惟，4)既思惟已，則修行入；5)既修行已，則能安住，6)安立他人，共彼思量，7)若得衰惱，其心不動；9)未種善根，能種善根，思量增上；10)令根熟者而得解脫，12)令邪見者入於正見；13)若不善念生，能令斷滅，15)增長善心，16)斷不善因緣、17)不放逸行；18)親近善人，19)離慳諂曲；20)供養父母，21)信業果報，22)集長壽業；23)世人稱歎，24)諸天所護，25)所念成就，26)得如法樂；27)離於懈怠，發勤精進；28)知恩報恩；29)常修念死；31)於命終時，心不悔恨，32)終得涅槃。如是聽法三十二功德。
What are the thirty? When in the presence of a Dharma teacher, a proclaimer of the Dharma, a Dharma benefactor, someone who is equal to one’s father and mother, and someone who is not a cause of cyclic existence, one will (1) hear the Dharma that one has not heard before, (2) understand what one hears, (3) discern what one understands, (4) accomplish what one discerns, (5) practice what one has adopted, (6) establish others in that which one observes, (7) develop discernment by listening to the Dharma, (8) be unaffected by decline, (9) give rise to roots of virtue that did not exist previously, (10) cause them to mature, (11) liberate those who are matured, (12) establish those with wrong view in the authentic view, (13) overcome all unvirtuous thoughts, (14) cultivate all virtuous thoughts, (15) relinquish negativities that arise by the force of conditions, (16) develop carefulness, (17) follow holy people, (18) overcome deceit and stinginess, (19) be respectful to one’s parents, (20) understand karmic actions and their effects, (21) cultivate activity that increases one’s lifespan, (22) be praised by the people of the world, (23) be protected by the gods, (24) have excellent intentions, (25) possess the wealth of being endowed with the Dharma, [F.92.a] (26) be free from laziness, (27) be diligent and grateful, (28) continuously cultivate the recollection of death, (29) be free from regrets at the time of death, and, finally, (30) go completely beyond suffering. These are the thirty qualities that are achieved by listening to someone who is endowed with the Dharma and who is equal to one’s father and mother, a Dharma benefactor who proclaims the Dharma.
說法之師猶如父母，說法示人畢竟利益。不濁心說，以清淨心利益眾生通達智慧。聞是法已，如佛利益，於生死中而得解脫。
4.C. -4861 “ ‘Such a teacher is one’s father because he benefits one in ultimate and infinite ways. Such a Dharma teacher, who is pure, bright, helpful, and who imparts understanding to others, carries out the activities of the Buddha, Dharma, and Saṅgha. He liberates beings from cyclic existence. When one listens to the Dharma before such a speaker of the Dharma, a proclaimer of the Dharma, all such effects will occur.
是聞法者於無始來流轉生死，未曾聞法，於法師所，初得聞已，發希有心，如生盲人，良醫決膜，得見世間種種色像，本所不見種種妙色，見已歡喜。如是眾生於無始來流轉生死，癡力所盲，得聞正法，於覺分地種種善根、可愛四聖諦，本未曾聞經義光明，見之歡喜，如生盲人見色歡喜，見覺分地，心生歡喜，亦復如是。是名聞法第一功德。
· · · (1) Hearing the Dharma That One Has Not Heard Before · · ·
4.C. -4862 “ ‘Those who have engaged in cyclic existence since time without beginning will, upon hearing the Dharma from such a Dharma speaker, be struck with wonder at hearing the Dharma that they have not heard previously. How is that wonder felt? Think of someone who is blind due to an eye disorder. Ifthat person is cured by a skilled doctor, he will become overjoyed and ecstatic upon seeing the many features of the landscape. At that point, he can directly see numerous delightful forms that he has never encountered or even heard about before. Likewise, when beings who have roamed in cyclic existence since time without beginning understand the meaning taught by a teacher of the sacred Dharma, they become able to see the colorful features of the joyous and delightful landscape of the branches of awakening. As the meaning of the discourses is conveyed, they see it all and so feel completely overjoyed. Their joy is similar to that of a blind person who gains eyesight. [F.92.b] That is the first quality.
復次，第二聞法功德。以聞法故，內心思惟：法有何義？若自不解，從他諮問：如是法者，有何等義？是聞法者從他聞法，復自思惟，以思惟故，修習、增長說法義故，前後相應，至心受持，數數觀義，以觀察故，心則歡喜。如是如是隨所思惟，憶念觀察，通達深義。是為聞法第二功德。
· · · (2) Understanding What One Hears · · ·
4.C. -4863 “ ‘When hearing the true Dharma from the teachers, one will gain understanding. It is by listening to the true Dharma that one becomes able to comprehend it. If one has any doubts with regard to the meanings explained, one can ask others about those points. Inquiring into the subject matter that one has been taught by others, one becomes able to comprehend, consider, internalize, and acquaint oneself with the meaning. One will understand the relation between successive topics and contemplate them. Doing so, one will repeatedly consider those points. Contemplating the meaning in this way brings joy. The more one pays attention, the better one will be able to understand the profound meaning. That is the second quality that is achieved when one listens to teachers of the Dharma as they explain what one had previously not heard.
復次，第三聞法功德。隨所聞法，聞已思惟：如此之義，為何意說？如此之義，何因緣說？如是之義，為調伏眾生是故宣說。復與同心同行之人而共思量，思惟前後，得大利益，終得涅槃。是名第三聞法功德。
· · · (3) Discerning What One Understands · · ·
4.C. -4864 “ ‘There is also a third quality that is achieved when one discerns what one has understood. One will now be able to identify the various points and their intent. One will comprehend the general meaning, which the blessed ones have taught in consideration of those to be trained. One will discern the subject matter that was heard, connect the various points, and remain attentive to them. Discerning their sequence is very precious and will ultimately lead to the transcendence of suffering. That is the third quality that is achieved by listening to teachers of the Dharma.
復次，第四聞法功德。思量前後說法之義，了知而受。了知受者，名曰如所說義，身口意業攝受、修行，作三善業，修習、增長，攝取說法。以清淨心，既受持已，句句思量，尋其因緣，隨其所思，隨思則得未曾有義。以得義故，則能滅諸煩惱、結、使，悉能攝受無量功德、戒、施、智慧，深心勝故，戒、施、智故。是名第四聞法功德，當樂習行、修習、增廣。
· · · (4) Accomplishing What One Discerns · · ·
4.C. -4865 “ ‘There is also a fourth quality: [F.93.a] as one discerns the Dharma teachings and becomes able to understand their successive meanings, one will also accomplish them. Accomplishment here refers to the accomplishment of physical, verbal, and mental activities, thus engaging in, cultivating, and increasing the three virtues. In this way, one accomplishes what was explained. As the mind brightens, one is able to discern the individual words, implications, and relations. By discerning the teachings in this way, one will not misunderstand them. As one thus discovers this unprecedented meaning, one will strive to deal with the afflictions. Likewise, one will strive to deal with the bonds and fetters, and thus one will accomplish numerous qualities, as well as discipline, insight, and generosity. With a unique intention, one develops generosity, discipline, and insight. This is the fourth quality that ensues from attending to, cultivating, and increasing the proclamation of the sacred Dharma.
復次，第五聞法功德。善聞、善攝，三種之業，自修堅固，聞法安住。若沙門、婆羅門、若在家人說：某善男子安住正法，如說修行。
· · · (5) Practicing What One Has Adopted · · ·
4.C. -4866 “ ‘There is also a fifth quality that arises from properly listening to and engaging with the proclamation of the sacred Dharma: by means of the threefold activity, one will develop tremendous steadfastness and become settled in the Dharma-Vinaya. Mendicants, brahmins, and householders will then say, “The noble son known as so-and-so genuinely practices the Dharma-Vinaya. What he does is in accord with what he says.”
如是修行，能知自住。又攝受法，隨其所住，能滅百千億那由他劫、百千萬億億億生死，能滅無量百千萬億地獄、餓鬼、畜生之苦。是名聞法大功德聚，修習、親近，得多利益。
In this way, one will cause both oneself and others to practice the Dharma-Vinaya. By observing that, one will overcome and eliminate trillions and trillions of lives, and eons within cyclic existence. [F.93.b] One will bring an end to hundreds of thousands of lives as a hell being or starving spirit. That is another great quality that ensues from hearing, attending to, cultivating, and discerning the proclamation of the Dharma.
說法之人，示人涅槃，如佛世尊，令住法中。是為聞法第五功德，聽正法故。
Those who listen to the Dharma deeply cherish those who proclaim the Dharma. Since such people reveal the transcendence of suffering, they are truly like buddhas. Those who proclaim the sacred Dharma in accordance with the Dharma and in a way that establishes others in the Dharma —such teachers of the sacred Dharma —are to be cherished, respected, and trusted. Since they are free from deceit, they must be accepted as teachers.
復次，第六聞法功德，何等功德？所謂自住法中，建立他人，令成法器、令厭生死、示安隱處、說苦、集、滅，自他二身俱生福德，利益他故，得大功德。隨所聞法，轉轉增長，隨滅煩惱亦復如是，煩惱滅故，而得涅槃。以聞正法，得此功德，是名第六聞法功德。
· · · (6) Establishing Others in That Which One Observes · · ·
4.C. -4867 “ ‘What is the sixth quality of listening to the Dharma? Establishing others in that which one observes and causing them to develop faith. In this way, one will eliminate the manifold sufferings they would otherwise experience during lives as a hell being or a starving spirit, and one will turn them into proper vessels for the Dharma. One will cause them to develop sadness about cyclic existence, instruct them about how to gain happiness, and speak to them about suffering, its origin, its cessation, and the path. Thus,one will create merit in both oneself and others. In terms of one’s own being, one achieves great merit because one’s actions benefit others. The more one declares the Dharma, the deeper one’s insight grows and the more one’s afflictions will be exhausted. Once all afflictions are exhausted, one will go completely beyond suffering. Such are the qualities that ensue from the proclamation of the Dharma.
復次，第七聞法功德，修習、增廣，何等功德？所謂若逢衰惱，其心不退。聞業報故，雖逢衰惱，心不退沒，不作惡業、不作惡口，不惡思惟，不壞勇猛。是名第七聞法功德。
· · · (7) Being Unaffected by Decline 562 · · ·
4.C. -4868 “ ‘There is also a seventh quality that is achieved by attending to, cultivating, and increasing the proclamation of the Dharma. What is that? Not being depressed due to decline. [F.94.a] When one hears about the ripening of the effects of karmic actions, one will not become depressed in the face of decline. One will avoid doing what should not be done, avoid saying what should not be said, and avoid thinking what should not be thought. The courage of such a mind will not wane. That is the seventh quality that ensues from the proclamation of the sacred Dharma.
復次，第八聞法功德，云何功德？或見他人或知他人來從求法，或求聞法，或從求戒，或求智慧，離於憍慢，為之解釋，隨其所說種種分別，令其淺易。是名第八聞法功德。
· · · (8) Developing Discernment of the Characteristics of the Dharma 563 · · ·
4.C. -4869 “ ‘The proclamation of the sacred Dharma also has an eighth quality, manifesting as one discerns the characteristics of the Dharma: being free from pride by means of special insight achieved from knowledge, study, discipline, or insight. In this way, one clarifies unclear points in the explanation. That is the eighth quality associated with the proclamation of the sacred Dharma.
復次，第九聞法功德。聞正法者，種善根子，譬如稻田，封畔不壞，放以清流，下種芽生；往法師所聽聞正法，以善種子種於耳田心之封畔，亦復如是。至於熟時，多收果實，救於地獄、餓鬼、畜生、飢儉、惡怖。救三惡故，一切眾苦皆得斷滅。住於曠野，解脫一切怖畏處故，得入無上寂滅之處。因說法故，得入涅槃。說法之人猶如世尊，是故聽法功德，出生死中最為第一，常當親近，專心聽法，聞已修行。是名第九聞法功德。
· · · (9) Giving Rise to Roots of Virtue That Did Not Exist Previously · · ·
4.C. -4870 “ ‘One also gives rise to roots of virtue that did not exist previously because, upon hearing the proclamation of the Dharma, roots of virtue that had hitherto not been brought forth will manifest. Roots of virtue are engendered through a wish for the Dharma teaching in the same way that seeds sown in a field will sprout. Those of fervent diligence develop roots of virtue because when they go to listen to the proclamation of the Dharma, the seeds of roots of virtue that they receive through their ears will be sown in the fields of their minds. When the seeds of the Dharma are thus planted in the fields of their ears, they are protected from any terrifying starvation and suffering that abounds in the realms of hell beings, starving spirits, and animals. Therefore, the proclamation of the Dharma offers such protection and overcomes such suffering. It eliminates all chasms, liberates from all terrors, [F.94.b] and takes one all the way to the stage of unsurpassable, supreme peace. In this way, one enters the transcendence of suffering. Therefore, proclaiming the Dharma amounts to performing the deeds of the buddhas. The proclamation of the sacred Dharma in that manner is endowed with even more qualities because when one attends continuous teachings of the sacred Dharma, offers respect and veneration, and practices the teachings, one will receive protection. This is the gateway to escape from cyclic existence.復次，第十聞法功德，云何功德？既已種於聞法種子，當善護持，令其成熟。若人聞法，善根種子常習行故，則得成就。譬如稻田以時下種，以日光照，時至則熟。聽法之人種諸善根，以智慧日令得成就，亦復如是。以是因緣，常應詣於說法之處，聽受正法。是名第十聞法功德。
· · · (10) Causing the Roots of Virtue to Mature · · ·
4.C. -4871 “ ‘There is yet another quality that ensues from the proclamation of the Dharma. What is that? Enhancing the roots of virtue so as to make them grow and ripen. Those who with great diligence continuously attend teachings of the Dharma will experience the ripening of their roots of virtue. For example, when seeds have been sown in a field, they will be ripened by sunshine and seasonal changes. Similarly, roots of virtue will be ripened by the sun of insight. Therefore, the sacred Dharma should be taught and listened to, always and continuously.
復次，第十一聞法功德，何等功德如是成就？以心善根，常詣法會，聽聞正法，聞法、受持，思惟、攝受。以是因緣，令心調伏，能滅煩惱。煩惱盡故，則得解脫。以解脫故，厭有為法，應作是念：我生已盡，梵行已立，所作已辦，不受後有。一切皆由聞法功德，是故應當常聽正法。是名第十一聞法功德。
· · · (11) Liberating Those Who Are Matured · · ·
4.C. -4872 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Liberating those who are matured. When the roots of virtue ripen in one’s mind, the causal factors of constantly attending to teachings, retaining them, discerning them, and accomplishing the teachings will purify one’s mindstream, and in this way the afflictions are overcome. As the exhaustion of the afflictions occurs, one is liberated. Those who are liberated have no attachments. They think, “My births are over now. I have engaged in pure conduct. My works are done. [F.95.a] I do not perceive any further existences of mine.” All those qualities are due to the proclamation of the Dharma. Therefore, one should continuously listen to the Dharma.
復次，第十二聞法功德有異方便，是大功德、解脫之因。何等功德？所謂令邪見者入於正見。無始流轉在生死中，聞於惡法，攝受邪見。以邪見故，墮於地獄、餓鬼、畜生。若聞正法，樂習、親近，修令增廣，能捨邪見，修行正法，增長正智，得第一樂——無誑之樂。以聽法故，修習、增長。是名第十二聞法功德。
· · · (12) Establishing Those with Wrong View in the Authentic View · · ·
4.C. -4873 “ ‘There is yet another causal quality that brings about liberation. What is that? Establishing those with wrong view in the authentic view. Since time without beginning, unwholesome actions in cyclic existence have caused beings to remain in error and pursue unwholesome learning. Unwholesome learning also causes birth in the realms of hell beings, starving spirits, and animals. When one listens to the sacred Dharma and abides by, cultivates, and increases the proclamation of the sacred Dharma, any adherence to,cultivation of, and increase of wrong views will be avoided. At that time there will be perfect happiness, and one will develop undeceptive and true wakefulness.
復次，第十三聞法功德，何等功德習、修、增廣？所謂若生微少不善念心，即能除斷。若生欲覺，修不淨觀而斷滅之。若生瞋恚，修慈心觀。若愚癡覺，應當觀察十二因緣對治斷滅。以聞法故，知對治法，非不聞法。以聞法故，尚滅如是三不善根微細覺觀，況隨煩惱，是故聞法是大功德。是名第十三聞法功德。
· · · (13) Overcoming All Unvirtuous Thoughts · · ·
4.C. -4874 “ ‘Therefore, when attending to, cultivating, and increasing the proclamation of the sacred Dharma there is yet another quality to be achieved. What is that? All present unvirtuous thoughts will be overcome. When attending to, cultivating, and increasing the proclamation of the sacred Dharma one will achieve further qualities, because even if slightly unvirtuous thoughts arise in one’s mind, one will apply a remedy to decisively overcome them. In this way, when a thought of desire is present, one decisively remedies that with repulsiveness. When a thought of anger is present, one decisively remedies that with love. If a thought of ignorance arises, one remedies that by contemplating dependent origination. [F.95.b] Those three remedies all stem from the proclamation of the sacred Dharma. By means of hearing, one is therefore able to remedy all three roots of nonvirtue, so it goes without saying that the more subtle, subsidiary afflictions will also be remedied thereby. This, then, is an additional quality that ensues from the proclamation of the sacred Dharma.
復次，第十四聞法功德。以聞法故，滅於不善覺觀之心，猶如日光滅於闇冥。智亦如是，能滅一切不善之闇，令法增長，煩惱損減。離聞正法，則不能滅。是為第十四聞法功德。
4.C. -4875 “ ‘The sacred Dharma conquers unvirtuous thoughts. Just as the sun vanquishes darkness, insight dispels all the darkness of the afflictions, because the forces of the sacred Dharma are powerful, and the forces of affliction are weak. Nevertheless, those forces cannot be conquered by anything but the proclamation of the sacred Dharma. This is another quality that ensues from the proclamation of the Dharma.
復次，第十五聞法功德，所謂能令善心增長。以此聞法功德力故，非唯滅於不善覺觀，復增善觀，善觀增故，則得智慧。譬如少火置草木中，以風吹故，火則增長。少善根生亦復如是，以智慧故，而得增長。若聞正法，聽受其義，生一念善，能滅無量百千劫生死，令不復生。既知如是聞法功德，當勤聽法。
· · · (14) Cultivating All Virtuous Thoughts · · ·
4.C. -4876 “ ‘The proclamation of the Dharma also engenders another quality. What is that? The cultivation of present virtuous mind states. This is another quality because the proclamation of the sacred Dharma not only overcomes unvirtuous factors, it also increases virtuous ones. The factor that enhances virtuous thoughts is insight. For example, when a small flame emerges, it will blaze if it is accompanied by straw, twigs, and so forth, as well as the wind. Likewise, when a small root of virtue emerges it can be enhanced by insight, [F.96.a] and thus even a single moment of virtuous mind —arisen from hearing the meaning of the Dharma —can continue for hundreds of thousands of eons without ever being exhausted. This also enables one to go beyond birth. Therefore, as you understand these benefits, you should listen diligently to the Dharma.
無有異法能作此護。以聞法故，作大施主，行於布施。以聞法故，捨離非法。以聞法故，而得智慧。既觀如是聽法功德能出生死，應當精勤，乃至盡壽勤聽正法。如是聽法，第一救護、第一歸依，能出有海。是名第十五聞法功德。
4.C. -4877 “ ‘There is no savior apart from the Dharma. Generosity ensues from listening to the Dharma. Thus, the Dharma turns one into a benefactor. Expertise follows from hearing the Dharma and adhering to it. Insight issues from hearing the Dharma. Therefore, as you hear about and come to see these qualities, you should pursue the Dharma that is the cause of deliverance. Listen diligently for as long as you live. This is the supreme among all saviors. Since the proclamation of the sacred Dharma thus causes one to escape from the suffering of existence, it is supreme.
復次，第十六聞法功德，何等功德？所謂能避不善因緣。若不善緣生，觀惡道畏。智慧之人觀已捨離，怖畏生死。若不善緣生，避而不行。
· · · (15) Relinquishing Negativities That Arise by the Force of Conditions · · ·
4.C. -4878 “ ‘There is yet another quality that ensues from the proclamation of the Dharma. What is that? Relinquishing negativities that arise by the force of conditions. Whenever unvirtuous conditions manifest, one will come to witness the terrors of the lower realms. Hence, such conditions must be discarded. Those who exercise proper judgement are frightened by the terrors of cyclic existence, and those who understand reality therefore give up unvirtuous factors that arise due to conditions.
為不生故，勤行精進，持戒、智慧。若生貪心，應行布施。若生慳心，不貪滅之。以智慧心，破壞愚癡。以如實見，滅不善觀。以正見心，斷於邪見。以正覺觀，斷妄分別。
They do not engage with such factors. In order to prevent the arising of such factors, they develop discipline and insight. If they become motivated by the pursuit of wealth and honor, they will overcome that by means of generosity. Any stains of stinginess they conquer by means of detachment. Ignorance they conquer with insight. Thoughts they remedy by seeing things as they are. Non- Buddhist discourse they overcome with reasoned discourse. Inauthentic thought they remedy with authentic thought. [F.96.b]
若起樂覺，當觀眾苦。若起實覺，當修空觀。若起我覺，當觀無我。是為如實對治覺觀，若因緣生，當遠離之；若細、若麁、若中，當斷滅之。一切不善因緣生者，聞正法故能遠避之，若不聞法則不能避。一切聞法，如安隱藏。是名第十六聞法功德。
Thoughts of pleasure they overcome with thoughts of suffering. Thoughts of no emptiness they overcome by means of thoughts of emptiness. Thoughts of self they overcome with thoughts of no self. In this way, by means of thoughts associated with the true remedies, they give up unwholesomeness. All that arises from conditions they give up —whether extremely subtle, coarse, or middling. At all times and occasions, such unvirtuous conditions are relinquished by hearing the sacred Dharma, not by not hearing it. The proclamation of the sacred Dharma is like a foundation for all forms of fortune.
復次，第十七聞法功德，何等功德？所謂放逸之人以聞法故，滅惡覺觀，行不放逸。不放逸人能攝諸根，一切善法皆得增長。不放逸人能斷一切不善之法，其人則去涅槃不遠，得一切安樂。以何因緣斷於放逸？謂聞正法。聞正法故，知放逸過，則能遠避。
· · · (16) Developing Carefulness · · ·
4.C. -4879 “ ‘The proclamation of the sacred Dharma also involves another quality. What is that? Developing carefulness. Carefulness is achieved when thoughts are relinquished. In this way, all fortune is achieved. How, then, does one overcome carelessness? Exclusively through the proclamation of the Dharma, because carelessness is relinquished upon hearing about the defects of carelessness.
聞正法故，能調諸根，調五根故，則能攝心，善念增長，滅惡覺觀，以善觀故得第一樂。一切煩惱，放逸為本，亦如一切善法之中，不放逸心以為根本。聞正法故，斷除放逸，是故眾生常應一心聽受正法，聞已修行，修習增長。是名第十七聞法功德。
Those who achieve carefulness through the proclamation of the sacred Dharma also achieve mastery of their five senses. As they compose their five senses, their minds will not be harmed by inappropriate mental activities. Instead, they will constantly engage in proper mental activities. Gratified by proper mental activities, they achieve the highest happiness, because all afflictions are rooted in carelessness and all factors of awakening are based on carefulness. Therefore, since it remedies against carelessness, you must pursue nothing but the proclamation of the Dharma, cultivating it again and again and increasing it. [F.97.a]
復次，第十八聞法功德，何等功德？所謂聞正法故，親近善友，供養善人，愛重尊敬，思惟籌量。近善友故，得大功德，若近惡友，多招過咎。無有餘法得近善友如聞正法，聞正法故得近善友，是故第一梵行謂近善友。是名第十八聞法功德。
· · · (17) Following Holy People · · ·
4.C. -4880 ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Following holy people. One follows holy people based on hearing the sacred Dharma. One follows them with joy and keeps company with them. The greatest of all joys is mental equanimity. The best of all qualities ensues from following holy people. Following holy people is the best of all qualities. Accompanying unholy people is the foremost of all flaws. Moreover, following holy people means following the sacred Dharma, and nothing else. Therefore, following holy people is also the supreme among all aspects of pure conduct. In this way one will follow holy people.
復次，第十九聞法功德，何等功德？所謂聞正法故，能斷姦詐、慳嫉之心。若近善友，得何功德？近善友故，得勝功德，所謂能斷姦詐慳嫉。以聞法故，能如實信業及果報。若有眾生姦詐慳嫉，身壞命終墮於惡道或墮餓鬼或墮地獄。若本多行姦詐慳嫉，以聞正法，即能捨離，毀之不行，於先所作，厭離悔過；見他姦詐，勸令不作，令他厭離，悔本所作，令住善道。以聞正法，得此功德，於人天中第一堅固，謂聞正法。是為第十九聞法功德。
· · · (18) Overcoming Deceit and Stinginess · · ·
4.C. - 4881 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Overcoming deceit and stinginess. What qualities are achieved based on following holy people? There are numerous such qualities, but, among all of them, the ability to overcome deceit and stinginess based on hearing about the ripening of the results of such actions is a most special quality. What happens to the deceitful and the stingy? When their bodies disintegrate and they die, they suffer an inauspicious fall into the lower realms, where they are born among starving spirits or hell beings. However, when the sacred Dharma is proclaimed and one comes to hear about the ripening of actions, one will overcome the proliferation of deceit and stinginess. One will lament 564 those factors, and should one fall into ordinariness, one will resent, lament, 565 and confess that. If others become deceitful and stingy, [F.97.b] one will seek to stop them, express resentment for that, inspire them to confess, and establish them on the path of virtue. All those qualities ensue from listening to the proclamation of the Dharma. Therefore, for human beings, the proclamation of the sacred Dharma is most crucial.
復次，第二十聞法功德，何等功德？所謂得聞法已，供養父母，知業果報，知於福田，是上功德。第一福田所謂父母，以是知業果報因緣，能為種種供養父母，多設敷具、病瘦醫藥所須之具，隨其所作供養父母，能生梵福。以福德故，後得涅槃。又以聞法供養父母，眾人所愛，於現在世為一切人之所讚歎，命終之後，生於善道，受諸天身，聞法力故，終得涅槃。是故智者知此功德，乃至失命，常當供養父母福田，正行、正意，一心敬重。是名第二十聞法功德。
· · · (19) Being Respectful to One’s Parents · · ·
4.C. -4882 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Having respect for one’s parents. When hearing the sacred Dharma, one becomes aware of the ripening of karmic actions and the qualities of the fields. And one’s mother and father constitute a supreme field. When one gains trust regarding the effects of karmic actions, and when one cultivates that trust, one will worship one’s parents. One will supply them with medical remedies and household articles. Whenever one makes offerings to one’s parents, one achieves the merit of Brahmā. Such acts cause the attainment of the transcendence of suffering. Yet another quality follows from worshiping one’s parents based on the proclamation of the sacred Dharma. One thereby receives everyone’s praises. In this life, one’s parents will bring one praise, and upon the disintegration of one’s body, one will after death next be born among the gods in the joyous higher realms. Also, based on such causes and conditions, one will ultimately go completely beyond suffering. Therefore, perceiving all those qualities, wise people will respect their parents throughout their lives. Staying clear of other mindsets or modes of conduct, they develop mental equipoise and thus practice observantly.
復次，第二十一聞法功德，所謂知業果報。知業報故，不樂異法，以聞正法能知業果。若念不善，知不善念，若心念善，知心念善。如實知於業之果報，若心緣念不善之法，知不善念後得不善不愛果報，墮於地獄、餓鬼、畜生。以是知故，不復生於不善之心。以此不善，定知當得不愛果報，墮於地獄、餓鬼、畜生。以作如是惡業緣故，我身必當墮於地獄、餓鬼、畜生。此三種業，以聞正法而得了知，離聞法已餘無能知。是故智者，乃至失命，常應聽法。若常聞法，修習善業，則不造作不善之業。是名第二十一聞法功德。
· · · (20) Understanding Karmic Actions and Their Effects · · ·
4.C. -4883 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. [F.98.a] What is that? Understanding karmic actions and their effects. Only the proclamation of the sacred Dharma, and nothing else, will make one see the reality of karmic actions and their effects. Thereby, one will understand as follows: “When an unvirtuous mind maintains an unwholesome observation, it is unvirtuous,” or “When a virtuous mind maintains a wholesome observation, it is virtuous.” In this way, one correctly understands karmic actions and their effects. Any form of unvirtuous mind will in the future have unattractive and unpleasant ripening, thus leading to birth in the realms of hell beings, starving spirits, and animals. If one engages in a flawed verbal act, one will think, “Unvirtuous actions such as this bring a ripening that is unattractive, unpleasant, and ugly. They bring birth among hell beings, starving spirits, and animals.” Should one engage in a flawed physical act, one will likewise think, “Unvirtuous actions such as this bring a ripening that is unattractive, unpleasant, and ugly. They bring birth among hell beings, starving spirits, and animals.” Such knowledge of these three types of karmic ripening is exclusively achieved by means of the proclamation of the Dharma, and nothing else. Therefore, one should listen to the proclamation of the Dharma by holy people for as long as one is alive. For as long as one listens to the sacred Dharma, one will be engaged in positive action and have given up flawed acts.
復次，第二十二聞法功德，何等功德？所謂能集增長長命之業。聞正法故，信業果報，不作殺生、偷盜等業，隨何善業樂修增廣，生天人中，壽命延長。以聞正法，樂修增廣，是故復得如此功德，壽命延長。以此聞法因緣，生天人中。若生天上，於餘天眾最為長壽，飲食遊戲受第一樂。以聞法故，若生人中，種種色力、財富長壽，生好國土，常習正見。
· · · (21) Cultivating Activity That Increases One’s Life Span · · ·
4.C. -4884 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Cultivating activity that increases one’s lifespan. [F.98.b] When pursuing the proclamation of the sacred Dharma, one will perceive the reality of the consequences of karmic actions and thus disengage from unvirtuous actions, such as killing. Instead, one will continuously abide by, familiarize oneself with, and increase acts that are virtuous. As the result of such actions, one will then be born as a god or human who has a long lifespan. The reason for such a birth is that one previously abided by, familiarized oneself with, and increased actions pertaining to the sacred Dharma. Therefore, this is a further quality that ensues from the proclamation of the sacred Dharma: the cultivation of activity that increases one’s lifespan. The qualities associated with the proclamation of the sacred Dharma possess causal powers such that upon hearing the Dharma, one becomes born among gods and humans. One takes birth as a human, or otherwise, in the case of a divine birth, one will be born as a long-living god. One will become a god endowed with a distinctive complexion, physique, glow, and playful activity. If, due to the proclamation of the sacred Dharma, one is born as a human, one will be born into a great family, enjoy a fine physique and perfect circumstances, and be endowed with excellent qualities and a long life. The land of one’s birth will also be excellent, and one will possess the authentic view.
以聞正法，樂習增廣，必得出苦。若人能以善心聽法，第一福德。為聽法故，若行一步，皆生梵福。聽正法者，常行聽法，得善身業；聞已讀誦，得善口業；聞已心淨，得意善業。是聽法者三業善故，生天人中，受於第一最勝富樂，壽命長遠，終得涅槃。如是一切諸大功德，皆由聽法，非餘能得，是故聞法第一安隱。是名第二十二聞法功德。
4.C. -4885 “ ‘Attending to, cultivating, and increasing the proclamation of the sacred Dharma also brings another aspect of deliverance from suffering, because when one walks with a faithful mind toward the proclamation of the sacred Dharma, one will thereby achieve the merit of Brahmā. Whenever one respects the proclamation of the sacred Dharma and acts accordingly, one will engage in wholesome physical conduct. When one’s mind has heard the teaching, one will engage in wholesome verbal conduct. When one hears the teaching and develops strong faith, the mind will engage in wholesome mental conduct. [F.99.a] Therefore, endowed with this threefold positive conduct that is rooted in the proclamation of the Dharma, one will be born among gods and humans, experiencing perfect happiness. One will also enjoy a long life, and one will completely transcend suffering. All good qualities are achieved from the proclamation of the Dharma, not from anything else. Therefore, the highest fortune is achieved through the proclamation of the Dharma.
復次，第二十三聞法功德，何等功德？謂聞法者，一切眾人之所稱歎，持戒、功德及以多聞、調伏、勝慧，一切世人皆共恭敬、禮拜、問訊，於一切人美言、直心。如是之人，功德相應，於微塵惡常生怖畏；眾所知識，一切讚歎，若得惱亂，眾人救護。是聞法者，世所讚歎。是名第二十三聞法功德。
· · · (22) Being Praised by the People of the World · · ·
4.C. -4886 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Being praised by the people of the world. All good things are achieved through the proclamation of the Dharma: discipline, qualities, learning, training, vast intelligence, and everyone’s praises. Homage, pleasant words, honesty, and sincerity —all of this ensues from the proclamation of the Dharma. People with these qualities are apprehensive of even the most subtle unvirtuous factors, and everyone will therefore become their friends. Such people are praised by everyone. In fearful circumstances and when suffering arises, they will receive everyone’s help. In this way, those who proclaim the sacred Dharma will be praised by the people of the world.
復次，第二十四聞法功德，何等功德？所謂諸天之所護念。聞法之人善業相應，身行善業、口行善業、意行善業，以此功德，諸天所護。以此人故，眾人安隱；此人命終，無量人眾不得利益。護此人故，魔眾損減，正法增長。見此因緣，是故諸天晝夜守護，常隨其後，隨其所作，一切成就。天恩力故，以善業故，互相為因。彼所作業，既得成就，隨所作業轉修增廣，一切善業皆得成就。如是次第，二世利益。如是聞法功德，即是第一安隱之藏。是名第二十四聞法功德。
· · · (23) Being Protected by the Gods · · ·
4.C. -4887 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Being protected by the gods. Endowed with such qualities, those who proclaim the Dharma engage in excellent physical actions and are therefore protected by the gods. Protected by the gods, those in possession of such qualities will develop good qualities assisted by great gatherings of people. [F.99.b] The obstacles that may otherwise be inflicted by great gatherings of people will wane, and such people cannot be caught or apprehended by the forces of the māras. The forces of the sacred Dharma are then very visible. Seeing the presence of such causes, the gods will offer their protection and assist such people day and night, following them wherever they go. Whatever projects such people initiate will turn out excellently, and the gods will develop faith in them because of their positive actions. Due to such mutual causal relationships, any success that they achieve will give further rise to exceptionally great virtues in the future. All their positive acts will lead to great success, and the more successful they become, the more their virtuous activities will expand. In this way, going from one joy to the next, they accomplish goodness in both this world and the next. Such are the qualities that grow from the proclamation of the sacred Dharma, which is like a supporting ground. Therefore, the supreme treasure of all fortune is this: the proclamation of the Dharma.
復次，第二十五聞法功德，何等功德？所謂一切憶念皆得成就。是順法行、智慧之人，持戒、布施，現前業報，一切憶念皆得成就。隨其所作皆得成就，無能劫奪。若其所作，易得成就，如法受用，離五種難，正命清淨，不為他攝，身壞命終生於善道，受諸天身。是名第二十五聞法功德。
· · · (24) Having Excellent Intentions · · ·
4.C. -4888 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Having excellent intentions. People who in this way are endowed with the Dharma and adhere to the Dharma —possessing knowledge, discipline, and generosity —will have excellent intentions throughout their present life. Any project of theirs that has not yet been completed, or that has been unsuccessful, they will accomplish with diligence. They do not become afflicted but are endowed with the Dharma. They relinquish the five terrors of being attached to possessions, and they live uniquely by maintaining a proper livelihood. [F.100.a] When their bodies disintegrate, they die and are then born in the higher realms of the gods.
復次，第二十六聞法功德，何等功德？所謂如法富樂。同持戒者，豪富之人悉來親近，同持戒故，迭相齎遺所得財物，非害人得，非壓他人，順法得財，施法行人。其人布施功德上上增長，二世利益、二世安樂。以聞法故，得此功德。是名第二十六聞法功德。
· · · (25) Possessing the Wealth of Being Endowed with the Dharma · · ·
4.C. -4889 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Possessing the wealth of being endowed with the Dharma. People will follow the disciplined teachers who are endowed with such qualities of proclaiming the Dharma. They will be generous in equal measure to all such beings who observe discipline. When they are in the presence of religious beings, they will give generously to such people of the Dharma, but not because they are forced to do so or out of embarrassment. This causes them to have continuous flourishing. It leads to welfare and happiness, both in this life and the next. That is another quality that stems from the proclamation of the sacred Dharma.
復次，第二十七聞法功德，何等功德？所謂智慧遠離懈怠，以聽正法，聞懈怠過。以懈怠故，於諸世間、出世間法義不得成就。以聞法故，捨離懈怠，一切所作常勤精進，正念不亂，離懈怠人，一切所作方便疾成，如時所作，如法所作，一切成就二世利益。若離懈怠，常勤精進，一切所作皆悉究竟，一切發心，無不成辦。若本懈怠，聞正法故，知懈怠過，速捨離之，如捨刀火。以懈怠故，能壞一切世間作業。聞懈怠過，一切義利皆得成就，以聞正法功德力故。是名第二十七聞法功德。
· · · (26) Being Free From Laziness · · ·
4.C. -4890 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Being free from laziness. When wise people listen to the proclamation of the Dharma, they hear about the flaws of laziness, how laziness prevents success both in this life and beyond. All such failure is due to laziness. Upon hearing about its flaws, they will give up laziness. Endeavoring diligently with mindfulness and introspection, they become free from all forms of laziness. As they become expedient, timely, and free from negativity and neglect, they will accomplish all aims perfectly. Such people who do what is beneficial in this world and beyond, who are free from laziness, and who are disciplined and diligent, will perfect all aims. They will follow through in all their pursuits. In the unlikely event that laziness should enter their hearts, the proclamation of the Dharma will make them recall the flaws of laziness. [F.100.b] As they constantly uphold excellent qualities and resent all flaws, they will give up laziness. They will abandon it as if it were a weapon. Also, if any achievement should deteriorate, then that is a flaw of laziness. Freedom from laziness accomplishes any and all objectives related to study. That is another quality that stems from the proclamation of the sacred Dharma.
復次，第二十八聞法功德，何等功德？所謂次第聞法，起報恩心，知他恩分。聞正法中說報恩故，思念報恩。知恩報故，一切親友悉皆堅固。以功德故，一切怨家猶如親友。若人少恩，常念不忘，知恩報恩，得大功德。是名第二十八聞法功德。
· · · (27) Gratitude · · ·
4.C. -4891 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Gratitude. As one hears the different teachings, one will become grateful and understand reality. Hearing about the qualities of gratitude, one will always be grateful to those who proclaim the Dharma. Those who are grateful and appreciative will have extremely steadfast friends. Even people who have not previously declared their friendship will become your friends. You will be acknowledged as a person with good qualities and will recall even trifling help you have received. Endowed with gratitude, you thereby attain all great qualities and achieve omniscience.
復次，第二十九聞法功德，何等功德？所謂修行念死。第一勝念，所謂念死，以常念死，則懷怖畏，以怖畏故，不造惡業。設見美色，不念分別；聞諸樂音，亦不憶念；若聞眾香，不貪不樂亦不憶念；若舌得味，不貪不樂亦不憶念；若身得觸，不貪不樂亦不憶念；意思惟法，不貪不樂亦不憶念，斷離如是一切有網。
· · · (28) Continuous Recollection of Death · · ·
4.C. -4892 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Constant recollection of death. Among all forms of mindfulness, mindfulness of death is supreme. Contemplating death is overpowering and instills fear in all beings. Frightened, they will then not engage in inappropriate actions. When their eyes see forms, they will not develop attachments or entertain thoughts about what they see. When their ears hear sounds, they will not develop attachments or entertain thoughts about what they hear. When their tongues perceive tastes, they will not develop attachments or entertain thoughts about what they taste. [F.101.a] When their bodies feel textures, they will not develop attachments or entertain thoughts about what they touch. When their minds perceive mental phenomena, they will not develop attachments or entertain thoughts about that. In this way, they will cut through the entire web of existence.
如是之人怖畏死故，觀諸世間悉無堅固，一切皆苦，一切無我，一切皆空。實見之人於一切處——若天、若人——無有著心，何況地獄、餓鬼、畜生，於五道中悉斷悕望，而得解脫。於一切生死苦中不復欣樂，怖畏厭離。以厭離故，而得解脫，得解脫智：我生已盡，梵行已立，所作已辦，不受後有。若離聞法，不得如是梵行立等厭離功德，是故應勤聽受正法，親近師長，供養聽法，現在、未來二世利益，所謂近善知識、聽聞正法，以此二法而得安隱。是名第二十九聞法功德。
4.C. -4893 “ ‘The fear of those who are afraid of death makes all those things appear pointless. All those things are seen as painful. All those things are seen as empty of self. All those things are seen as empty. As they see things correctly, they become detached. Hence, they have no attachment to the world of gods. Nor do they have any attachment to the world of humans. And why should they have any attachment to the realms of hell beings, starving spirits, or animals? Therefore, they are liberated from attachment to the five realms. They have left it all behind. They are terrified by it all and distraught by the sufferings of death and rebirth. Free from desire, they are liberated. And from their liberation emerges the wakefulness of liberation. They now think, “I have accomplished what was needed in terms of pure conduct. I do not perceive any further existences of mine. I have achieved these qualities having practiced pure conduct, just as they were taught. All this is due to nothing but listening to the sacred Dharma and following spiritual teachers.” Therefore, at all times and with all manner of diligent effort, everyone should listen to the proclamation of the sacred Dharma. Within cyclic existence, that which is beneficial both in this world and the next is adherence to those who proclaim the sacred Dharma and spiritual teachers. Those are the two factors that bring fortune both here and beyond.
復次，第三十聞正法功德，何等功德？所謂以聞法故，死時不悔。修念死者，若有過起，則能速斷。若三種垢——貪、瞋、癡起生死因緣，以念死故，則能斷除。以斷三垢，不生不死、不退不出，無有異法能斷此法，以得聞法功德力故，得如是法。一切安隱功德之中，聞法功德第一根本。
· · · (29) Being Free From Regrets at the Time of Death · · ·
4.C. -4894 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? [F.101.b] Being free from regrets at the time of death. Upon hearing the proclamation of the Dharma, all holy people cultivate the recollection of death in accordance with what they have heard. The flaws that cause sentient beings to take birth must be given up, and the three stains of desire, anger, and ignorance are those causes of cyclic existence. Once those have been eliminated, there is no future birth. Nothing will die. There is no more death. All these are qualities that emerge based on having listened to the sacred Dharma, and not anything else.’
爾時，鵝王菩薩說迦那迦牟尼所說經法，為天眾說，正法相應，是為第三十聞法功德。
4.C. -4895 “Since this is the root of nothing but the highest fortune, Auspicious Time thus teaches the discourse spoken by the blessed Kanakamuni to the gods.
復次，第三十一聞法功德，何等功德？所謂死時，心不悔恨。若得聞於正法之義，行善業故，於命終時心不生悔。隨所聞義，既得聞已，憶念、思惟。既思惟已，於佛法僧，增長淨心。以心淨故，血則清淨，血清淨故，顏色清淨，身心淨故，臨命終時，見於善道，有白光明可愛天處。
4.C. -4896 “ ‘There is another quality that those who proclaim the sacred Dharma possess, due to their proclamation of the sacred Dharma. What is that? Freedom from regrets at the time of death. 566 Those who are endowed with the meaning of the initial proclamation of the Dharma, and who act accordingly, will not have any regrets at the time of death. Those who have practiced wholesome activities will not have any regrets at the time of death. Those who have heard the meaning of the proclaimed Dharma will actualize the path at the time of death. What they at that point see directly will make them have even stronger faith and devotion for the Buddha, Dharma, and Saṅgha. As their minds brighten, their blood will be purified, and when their blood is purified, their countenance also brightens. When their mind is bright, their physical form will also appear resplendent. They will appear as nothing but light, perfectly white and radiant, and thus they are born into the joyous world of the gods.
見生處故，轉增淨心，隨其淨心，信佛法僧，轉生勝處。若作四天王業，心淨信故，生第二天；若有三十三天之業，生夜摩天；若有夜摩天業，生兜率陀天。如是展轉，乃至第六他化自在天，以心淨力故，得增勝處。如是一切皆由聞法，若離聞法，終不能得。若聽正法，於命終時，為救為歸。是名第三十一聞法功德。
4.C. -4897 “ ‘As they witness all this, they become even more inspired and thus, [F.102.a] corresponding to their degree of trust in the Buddha, Dharma, and Saṅgha, they are born into increasingly excellent classes of gods. If they have performed actions that propel one to birth in the Heaven of the Four Great Kings, their conviction can make them take birth in the Heaven of the Thirty-Three instead. If they have performed actions that cause birth in the Heaven of the Thirty-Three, they may be born in the Heaven Free from Strife. Likewise, if they have done actions that cause birth in the Heaven of Joy, they may be born among the gods in the Heaven of Delighting in Emanations. In this way, they may take birth all the way to the Heaven of Making Use of Others’ Emanations. Corresponding to their impelling mental factors and their levels of faith, they attain such auspicious abodes. All of that is due to hearing; it does not occur without it. Such hearing, moreover, is that of the proclamation of the Dharma, not anything else. This, then, is another quality that ensues from the proclamation of the sacred Dharma: the proclamation of the sacred Dharma is the source of protection, refuge, and escape at the time of death.
復次，第三十二聞法功德，何等功德？以聞法故，終得涅槃。聽法功德，於一切功德最勝最上。何等勝上？所謂涅槃。以聽正法，修習增長，如說修行，如實成就，其人決定能斷煩惱，到於涅槃。
· · · (30) Finally Going Completely Beyond Suffering · · ·
4.C. -4898 “ ‘There is yet another quality that ensues from the proclamation of the sacred Dharma. What is that? Ultimate, complete transcendence of suffering. One quality thus supersedes all the others. What is that? To finally pass completely beyond suffering. Holy people who abide by, become familiar with, and increase what they have heard, and thus act in accordance with the teachings, will certainly extinguish their afflictions and attain the transcendence of suffering.’
如是善時鵝王菩薩為斷夜摩天眾放逸行故，以無等音說於真法，天眾皆生希有之心。
4.C.- 4899 “In this way, the ruler of swans, Auspicious Time, teaches these authoritative teachings to the careless gods who roam carelessly, teaching them in a wondrous and unparalleled voice. [F.102.b]
爾時，天眾聞佛法故，心得清淨。一切天眾白鵝王言：於此天中，汝是天主，以有智慧辯才力故。我等天眾猶如畜生，以放逸故，樂於境界，常為欲愛，自害心故。鵝王音聲，我等歌音所不能及。
4.C. -4900 “Upon hearing these authoritative teachings, the gods will all become deeply trusting, and thus they will declare, ‘Only someone like you is a true god. But our minds and accomplishments are nothing like that. We are animals, overcome by carelessness. We look to objects for protection, and our minds are continually destroyed by craving. Our minds are nothing like what you have explained. We are in awe at all this. We sing many songs, but never have we heard a voice like this.’
爾時，鵝王菩薩說於正法相應頌曰：
以聞正法故，能止於惡法；以離惡法故，常得安隱處。cf. Dhs.2.10-35
4.C. -4901 “In response, the ruler of swans will utter these verses: “ ‘The sacred Dharma holds blessings, And thus the proclamation of the Dharma is powerful. Based on hearing the proclamation of the sacred Dharma, One will give up unwholesomeness.
以聞正法故，其心得清淨，能令心安住，不作眾惡業。
4.C. -4902 “ ‘Such a person will joyfully accomplish what is good And engender it continuously. Those who hear the proclamation of the sacred Dharma Will be satisfied by it.
聞法能總持，聞法不造惡，聞法知業果，後得於涅槃。
4.C. -4903 “ ‘This will instill tremendous virtue Within their mindstreams. Hearing the Dharma, they retain it. Hearing it, they avoid negative acts.
聞法故知法，聞法故信佛，智者聞法故，能解脫眾苦。
4.C. -4904 “ ‘Hearing it, they comprehend actions and their results. Thus, they proceed to the transcendence of suffering. Hearing it, they comprehend the Dharma; Hearing it, they turn toward the Buddha.
以聞正法故，能知真法相，是故有智者，當勤聽正法。
4.C. -4905 “ ‘Those who hear the Dharma and are liberated from suffering Are people of wisdom. With the proclamation of the Dharma comes knowledge of reality. Hearing the Dharma transforms the minds of beings.
聞如來說法，能離於生死，斷離三種愛，得至無盡處。
4.C. -4906 “ ‘Therefore, as your minds pursue learning, You must act with great diligence. Hearing the Dharma makes you turn away from cyclic existence. This is what the blissful ones teach.
4.C. - 4907 “ ‘Conquering the three realms of existence, Such people proceed to the stage beyond decay. 567
以聞正法故，知四法因緣，及諸法生滅，聞法皆能知。
4.C. -4908 “ ‘Endeavoring with fourfold diligence, They understand that phenomena neither arise nor cease. Through hearing, they attain all seminal factors, And thus gain familiarization by means of hearing.
以聞正法故，了知陰界入，如是二種相，智者應修行。
4.C. -4909 “ ‘They hear that the aggregates, elements, and sense sources All possess the two characteristics. Hearing this, they gain omniscience. Therefore, insight is supreme. [F.103.a]
第一大力過，縛一切生死，以聞正法故，一切皆能知。
4.C. - 4910 “ ‘The flaws of bondage in cyclic existence Are extremely powerful. But, by hearing the sacred Dharma, They are overcome without remainder.
以惡大力故，縛一切生死，以聞正法故，一切皆能滅。
4.C. -4911 “ ‘They may be dealt with every instant And also reversed without remainder. Endowed with hearing, one gains thorough knowledge. That is why hearing is supreme.
於一切轉相、一切不轉相，以聞勝法故，一切皆能知。
若死時欲至，則受大苦惱，以念聞法故，死苦不能亂。
4.C. -4912 “ ‘Embodied beings who become overpowered By the sensations of impending death Can focus on what they have heard And thereby gain strength in their hearts.
以聞智慧故，燒諸煩惱樹，以智火燒故，滅已不復生。
4.C. -4913 “ ‘The fire of hearing Burns away all the afflictions So that they never Will be seen again.
聞法不放逸，則得一切樂，聞法故安隱，是故應聽法。
4.C. - 4914 “ ‘From the burning of carefulness Arises all forms of happiness. From the ground of hearing grows fortune. Therefore, hearing is supreme.
得聞正法已，近智及耆老，能到無上處，永離老病死。
4.C. -4915 “ ‘Having listened to the proclamation of the sacred Dharma, The wise increase it and follow it. In this way they proceed to the unsurpassable realm, Which lies beyond aging and death.
聞故不造惡，聞故順法行，聞法故離苦，聞法最第一。
4.C. -4916 “ ‘Based on hearing, one refrains from the unwholesome. Based on hearing, one engages in the Dharma. Based on hearing, one is released from suffering. Therefore, hearing is paramount.
以聞正法故，得三業清淨，若求清淨者，當勤聽正法。
4.C. -4917 “ ‘Through hearing beings acheive The purity of body, speech, and mind. Therefore, those who wish for happiness Should listen with respect.
以依聞法故，堅固勤精進，是則能速度，廣大三界海。
4.C. -4918 “ ‘Sailing the ship of hearing, One reaches the far shore through steadfast diligence. In this way, beings are quickly liberated In many far-reaching ways.
聞法之財富，世間最第一，多財不知義，智者說貧窮。
4.C. -4919 “ ‘People who are rich in hearing Are known to possess all forms of wealth. The rich who are deprived of hearing Are called destitute by the buddhas.
遠離於師長，失聞正法財，是人無命果，為惡所破壞。
4.C. -4920 “ ‘Those who are poor in terms of the sacred Dharma And who lack a spiritual master Live lives to no effect And are destroyed by unwholesomeness.
放逸懈怠人，親近惡知識，是人無命果，如殖種沙鹵。
4.C. -4921 “ ‘The careless and the lazy Who keep unwholesome company Will never witness any success, As all success is snatched away by others.
遠離見聞法，是則為盲人。
4.C. -4922 “ ‘Those who lack the eye achieved through hearing Are known as blind. 568
若人遠離法，而行於非法，是人捨離藥，攝取於疾病。
4.C. -4923 “ ‘Letting go of the Dharma To follow non-Dharma Is like giving up medicine To indulge in disease. [F.103.b]
若人近善友，增長無量法，猶如注大雨，河流皆增長。
4.C. -4924 “ ‘For those who follow the Dharma, It will increase in many ways, Just as rivers overflow During the season of monsoon.
順法寂靜行，夙興念正法，必定得安樂，不為放逸誑。
4.C. -4925 “ ‘Those who practice the Dharma are serene; They arise on time and rest in equipoise. They are destined to happiness And are not deceived by carelessness.
既知智功德，智者應修行，非是無智者，而得受安樂。
4.C. -4926 “ ‘Therefore, knowing insight to be valuable, The wise practice insight. Thus, even those who are not knowledgeable Can become destined for happiness beyond arising and ceasing.’ 569
如是善時鵝王為諸天眾種善根故，數數為說利益之法，斷無利益，說佛經法。
4.C. - 4927“With these words, Auspicious Time plants roots of virtue in the hearts of the gods and establishes them in virtue. Repeatedly, and in myriad ways, he benefits them and extends them favors, freeing them from harm. He delivers the authoritative teachings that were spoken by that perfect buddha.
爾時，天眾既聞法已，生敬重心，生歡喜心，放逸薄少。天同業故，復詣異處而受天樂。善時鵝王既以迦那迦牟尼所說經，名集無量功德聞法堅固經，為諸天眾具演說已，復詣異處，思惟念法。
4.C. -4928 “Hearing the Dharma in his presence, the gods are deeply respectful and satisfied. However, careless and feeble as they are, they will nevertheless plow ahead, stirred by the wish to engage in unwholesome physical revelry. As Auspicious Time has now delivered the discourse of the blessed Kanakamuni known as The Essence of the Proclamation of the Sacred Dharma, which has so many good qualities, he will also take up residence elsewhere, being intent on nothing but the Dharma. This concludes the discourse taught by the blessed Kanakamuni known as The Thirty Qualities of the Essence of the Proclamation of the Sacred Dharma.
