Chinese
名为《大圆满道之支分三律仪决择论》之论著。阿里班智达贝玛旺杰嘉波著。 名为《大圆满道之支分三律仪决择论》之论著。阿里班智达贝玛旺杰嘉波著。 《大圆满道之支分三律仪决择论》论著。顶礼上师。吉祥二资粮如水海，搅拌出生智慧慈悲之白光，普降决定秘密之甘霖。雪域一切智者成就者之顶严，莲生金刚，我顶礼众生之怙主。以善巧正直之仙人，洗涤众生之垢染，手持智慧琉璃之妙瓶，布施善说三律仪之甘露水，求义之士众请聚集于此。大圆满是智慧总集之身，是完全清净之身，是大金刚持。果之究竟是唯一之佛陀，甚深广大之法门无量无数，若不依止大秘密成熟解脱之殊胜道，则不能获得，如是圆满正觉所说。乃至心之作用未尽之间，不可思议之乘无有穷尽。行于道上，乃是引导之劳累，各自随顺，具有果和上师。即使获得，从各自乘之定出离，若不入于一乘之道，则不能获得果。此处依于大圆满之宗规，声闻、缘觉、菩萨，称为特征因之三乘。克里亚、邬波、瑜伽是外续三部。无上父续玛哈瑜伽和母续阿努瑜伽，以及无二续部阿底瑜伽，内续三部，总摄为九乘。声闻、缘觉、菩萨各自之种姓，有进入金刚持之道者，如是五部续之教证中明白成立。以思想之差别而进入密咒之方式，法门虽多，然彼等非所应广说。此处上、中、下三种根器中，上等是修习圆满之有缘者，获得灌顶者，三律仪一时生起。如因扎菩提一样，证悟解脱同时。中等是依靠三律仪各自之仪轨。
English
A Treatise Called "A Clear Determination of the Three Vows, a Component of the Path of the Great Perfection of Naturalness." Written by the Pandit Pema Wangi Gyalpo of Ngari. A Treatise Called "A Clear Determination of the Three Vows, a Component of the Path of the Great Perfection of Naturalness." Written by the Pandit Pema Wangi Gyalpo of Ngari. A Treatise Called "A Clear Determination of the Three Vows, a Component of the Path of the Great Perfection of Naturalness" is present. Namo Gurave. From churning the ocean of the two glorious accumulations, the white light of knowledge and compassion descends as a rain of definite secrets. To the supreme crown jewel of all the scholars and accomplished ones of the snowy land, I bow to the guru, Lotus Vajra, the lord of beings. By the skillful and upright sage who washes away the stains of beings' minds, having taken up the excellent vase of lapis lazuli of intelligence, bestowing the nectar water of the well-spoken three vows, may the assembly of those seeking meaning gather here. The Great Perfection is the embodiment of the general wisdom, the completely pure body, the Great Vajradhara. The ultimate result is the one Buddha, though there are countless profound and vast Dharma doors, without relying on the supreme path of great secret ripening and liberation, it is said that it cannot be attained by the perfectly enlightened one. As long as the activity of the mind is not exhausted, there is no end to the number of inconceivable vehicles. Proceeding on the path is the weariness of guiding, each according to their own, with fruit and guru. Even if attained, from the definite arising of each vehicle, if one does not enter the path of one vehicle, how can one attain the fruit? Here, according to the tradition of the Great Perfection, the Shravakas, Pratyekabuddhas, and Bodhisattvas are called the three vehicles of characteristic cause. Kriya, Upa, and Yoga are the three outer tantras. The unsurpassed father tantra, Maha Yoga, and the mother tantra, Anu Yoga, and the non-dual tantra, Ati Yoga, the three inner tantras, are summarized into nine vehicles. For each of the Shravakas, Pratyekabuddhas, and Bodhisattvas, there is entry into the path of Vajradhara, as is clearly established in the teachings of the five-part tantra. The way of entering mantra through the differentiation of thought, though there are many Dharma doors, these are not to be elaborated. Here, among the three faculties of superior, middling, and inferior, the superior is the fortunate one who has completed the training, having received empowerment, the three vows arise simultaneously. Like Indra Bhuti, realization and liberation are simultaneous. The middling one relies on the individual rituals of the three vows.
Chinese
如从次第证得龙树者， 末世劣慧极难调伏者， 净居学处十事四宗派， 行续瑜伽诸部次第知， 无上瑜伽二观察中说。 此处宣说中等根器之理， 比丘沙弥居士具戒者， 是为金刚持之上中下， 普巴续和时轮中所说也， 然以具有智慧者为主。 早期密宗根本总集续部中， 说自他利有大利益者， 即是别解脱发心与灌顶， 若执着各自声闻菩萨与， 持明之名智者所称扬。 如是共同二下部之律仪， 此处乃为无上灌顶之支分， 如续部海中所说此处说。 三律仪各自建立论基础， 初未得律仪如何得之理， 中间已得不失守护之方便， 终若失坏如何恢复四次第。 三律仪共同宣说基础次第，此为第一。 根本为导师于瓦拉纳西， 主要宣说增上戒律四谛理， 五部众所说由光护等集， 胜解脱藏等圣者所造著， 功德光与释迦光所弘扬， 早期律传承寂护以及， 后来释迦师利亦弘扬。 体性决定出离心普皆发起， 他害为本断除身语之业， 生故认为是有色之法也， 舍心恒常认为种子也。 自己部派上下各自之规， 差别近住居士父母有二， 是在家之品沙弥父母与， 比丘尼与比丘父母有五， 是出家之品别解脱八众。 若摄为一体认为四部藏之规， 初未得律仪如何得之理， 受持之理有二往昔之仪轨， 自生智慧通达事业而圆满， 于导师承诺来此祈请四次与， 所问之答复重法承诺等， 所化有缘清净堪布圣者是， 如今仪轨离五种决定且， 于不男等出生之障碍与， 国王未
English
Like Nāgārjuna who attained realization step by step, Those of inferior fortune in the degenerate age, who are extremely difficult to tame, Having sequentially learned the ten objects of purification and practice, the four philosophical schools, And all the tantras of Action, Performance, and Yoga, It is said in the second section on entering the Unsurpassed. Here, I will explain the manner of those with middling faculties: A monk, a novice, a layperson with vows, Are said to be the superior, middling, and inferior Vajra Holders. This is stated in the Kīla Tantra and the Kālacakra. However, those endowed with wisdom are primarily emphasized. In the Root of the Collected Tantras of the Early Translation School, It is said that what greatly benefits oneself and others Is none other than individual liberation, bodhicitta, and empowerment. If one holds them separately, one is known among the wise as a Śrāvaka, a Bodhisattva, And a Vidyādhara. Thus, the two lower sets of common vows Here, as a branch of the Unsurpassed empowerment, I will explain them as described in the Ocean of Tantras. Each of the three vows has its own structure, foundation, and topic, First, how to obtain vows one has not yet obtained, Second, how to protect and maintain vows once obtained, Finally, how to restore them if they are broken, in four stages each. This is the first division of the general explanation of the three vows. The Teacher, in Vārāṇasī, Primarily taught the four truths, emphasizing higher morality. What was spoken to the five aggregates was compiled by Kāśyapa and others. The *Abhidharmakośa* and others were composed by noble ones. Yontan Od and Śākya Od propagated them. The early transmission of vows was spread by Śāntarakṣita, And later by Śākyaśrī as well. Its essence is generated by the thought of definite renunciation, Turning away from the basis of harming others, through body and speech, It is considered to be physical because it arises from them, And the constant thought of renunciation is considered the seed. The customs of one's own school, both higher and lower, are distinct. The divisions are the lay vows of a layperson, with two parents, Belonging to the lay side, and the novice vows with two parents, The nun's vows and the monk's vows with five parents. These belong to the ordained side, the eight classes of individual liberation. If condensed into substance, they are considered four according to the *Treasury*. First, regarding how to obtain vows one has not yet obtained, There are two ways to receive them: the previous ritual Is perfected by the spontaneous wisdom that comprehends the activity. Confessing to the Teacher, the four requests to come forth, The answers to questions, the acceptance of heavy Dharma, and so on. The disciple is pure in mind, and the preceptor is a noble one. The current ritual lacks the five certainties, And obstacles to birth, such as being a eunuch, And not being
Chinese
给予等等安住，乌鸦无法驱赶等等差别，头发黄等等没有美观的障碍。具有出离心的贤善士夫，善说律藏如海的一切，以及精通一百零一种小业的，具足堪布次第受近圆戒。未做前者而圆满或者显现于经部。所得之界限认为在三者之末。中间获得不退失守护，所学处皈依共同非共同三者是，不寻求其他皈依，舍弃损害有情，不交往外道，各自生起恭敬。不舍弃生命和白芥子三宝，即使需要，也不寻求其他方法，不中断时节供养，安置自己和他人于皈依。向所去方向的佛陀顶礼。五者觉沃认为是共同所学处。舍弃四根本是戒律的四支。舍弃酒是谨慎的支分，高广大床。歌舞花鬘等等，下午的食物三种。是禁行的支分，近住律仪。这八支不是永久的，不是功德之所依，因此别解脱是，具有特征的唯有七种。如果守护这八支直至生命终结，即使是果米的居士，也是有部所不承认的。世友论师认为是上座部之规。杀盗妄语欲邪行，舍弃迷醉是居士律仪，随所欲受持，按照数目行持一种。或者行持几种，大多行持，以及完全行持。舍弃一二三和五，在那之上，舍弃不行梵行，是梵行居士。此二者和果米二者，既非在家，也非出家，智者们如是认为。不善余六是顺应应舍弃的，具有居士律仪的持明者也，除了出家的标志和仪轨之外，其余都应修持，大勇说。杀生偷盗不行不净行和妄语，饮酒歌舞花鬘等等高广大床，下午的食物，舍弃金银，为了舍弃怯弱，说是摄略为粗略的十种。法衣钵盂执持和分离，挖掘土地，接触珍宝和接触火。舍弃后吃，以及爬树砍树，给予接受争
English
Abiding in giving and so on, the difference of not being able to drive away crows, etc., and there is no obstacle to beauty such as having yellow hair. That fortunate person with a mind of renunciation, with the well-spoken Vinaya ocean in its entirety, and being skilled in the one hundred and one minor karmas, with the abbot, gradually receives full ordination. Appearing in the Sutra Pitaka as being completed without doing the former. The limit of attainment is considered to be at the end of the three mentioned. In order to protect the attainment in between from degeneration, the three trainings of refuge, common and uncommon, are: not seeking other refuges, abandoning harming sentient beings, not associating with non-Buddhists, and generating respect for each individually. Not abandoning life and white mustard seeds, the Three Jewels, even if it is necessary, not seeking other methods, not interrupting seasonal offerings, and establishing oneself and others in refuge. Prostrating to the Buddha in the direction of where one is going. Jowo considers the five to be common trainings. Abandoning the four root precepts is the four branches of discipline. Abandoning alcohol is a branch of mindfulness, a high and large bed. Dancing, garlands, etc., the three afternoon foods. It is a branch of asceticism, the Upavasatha vows. These eight branches are not permanent, they are not the basis of qualities, therefore Pratimoksha is, only seven types with characteristics. If these eight are protected until the end of life, even if it is a Gomi layperson, it is not recognized by the Sarvastivadins. Vasubandhu considers it to be in accordance with the Sthavira school. Killing, stealing, lying, engaging in sexual misconduct out of desire, abandoning intoxicants are the lay vows, accepting whatever one desires, practicing one item according to the number. Or practicing several items, mostly practicing, and completely practicing. Abandoning one, two, three, and five, and on top of that, abandoning non-celibacy, practicing celibacy, is a celibate layperson. These two and the two Gomis are neither householders nor monastics, so the wise ones think. The remaining six non-virtues are to be abandoned in accordance with the direction, and the Vidyadharas who have lay vows also, except for the signs and rituals of ordination, the remaining ones should be practiced, says Dungzang. Killing, stealing, engaging in impure conduct, and lying, drinking alcohol, dancing, garlands, etc., high and large beds, afternoon food, abandoning gold and silver, in order to abandon cowardice, it is said to be summarized into ten coarse ones. Holding and separating the Dharma robe and alms bowl, digging the earth, touching precious things and touching fire. Eating after abandoning, and climbing trees, cutting trees, giving and receiving disput