Chinese
三律仪决择论之释，善说奇妙如意穗。 洛钦达玛师利。 三律仪决择论之释，善说奇妙如意穗。 洛钦达玛师利。 सुभाषितश्चर्यकल्पमञ्जरी नाम स्त्रि संवर विनिश्चय वृत्ति बिहरति स्म。(梵文天城体) subhāṣitāścaryakalpamañjarī nāma stri saṃvara viniścaya vṛtti biharati sma。(梵文罗马拟音) 名为善说奇妙如意穗之三律仪决择论。 三律仪决择论之释，善说奇妙如意穗名为之论著存在。 三律仪决择论之释，善说奇妙如意穗名为之论著。 顶礼并皈依诸佛及一切菩萨之自性，具吉祥上师之无垢莲足。 何者身之秘密，稳固动摇周遍，随所化之意乐，显现种种之化身。 语之秘密，不可言说，那达之自性，一切有情之音声，随行圆满受用。 意之秘密，大乐光明，无有变异，离一切所缘，法身。 顶礼无别三密，智慧金刚，大宝藏之上师莲足。 三身自性，具足二净，二利究竟圆满正觉。 胜义不可言说，清净真实，开显经论之法。 具足智解脱二者，佛子僧伽，声缘二圣众。 顶礼救护一切有情之怙主，皈依处三宝。 诸佛之智悲力之自性。 无量坛城恒常显现于轮中。 然于此刹，导师受持胜乘之。 无与伦比之导师莲花生王。 安住正法菩提心之地上。 成熟解脱甘露之河流大 flowing。 教理波涛摇动，身心之。 消除痛苦善知识众，顶礼之处。 特别是五明知识之坛城广大。 讲辩著之光芒万丈。 于广大之佛法中恒常显现。 班禅莲花自在王所护持。 经续教法之实修三律仪。 决择论之释，善说之。 根本稳固，奇妙利乐之果成熟之。 天之如意穗，今于此生起。 谁以多闻教理之钥匙。
English
Commentary on the Three Vows, A Well-Spoken, Wondrous Wish-Fulfilling Spica. Lochen Dharma Shri. Commentary on the Three Vows, A Well-Spoken, Wondrous Wish-Fulfilling Spica. Lochen Dharma Shri. सुभाषितश्चर्यकल्पमञ्जरी नाम स्त्रि संवर विनिश्चय वृत्ति बिहरति स्म。(Sanskrit Devanagari) subhāṣitāścaryakalpamañjarī nāma stri saṃvara viniścaya vṛtti biharati sma. (Sanskrit Romanization) Named "A Well-Spoken, Wondrous Wish-Fulfilling Spica" - A Commentary on the Three Vows. Commentary on the Treatise on the Determination of the Three Vows, called "A Well-Spoken, Wondrous Wish-Fulfilling Spica," exists. Commentary on the Treatise on the Determination of the Three Vows, called "A Well-Spoken, Wondrous Wish-Fulfilling Spica." I prostrate to and take refuge in the stainless dust of the feet of the glorious and venerable Lama, the embodiment of all Buddhas and Bodhisattvas. Whose body's secret, stable and moving, pervades all, appearing in various ways according to the inclinations of those to be tamed, is the emanation body. Whose speech's secret, inexpressible, is the nature of Nada, all sounds of beings follow and perfect enjoyment. Whose mind's secret, great bliss and clear light, has no change, is free from all objects, the Dharma body. I prostrate to the lotus feet of the Lama, the indivisible three secrets, the wisdom vajra, the great treasure. The self-nature of the three bodies, possessing the two purities, the two benefits perfected, is the complete Buddha. The ultimate, inexpressible, completely pure truth, the Dharma that reveals the scriptures. Possessing both intelligence and liberation, the sons of the Buddhas, the Sangha, together with the two Hearers and Solitary Realizers, the noble ones. I bow to the Three Jewels, the refuge and protector of all beings without exception, the refuge. The very essence of the knowledge, love, and power of all the Buddhas. Though countless mandalas constantly appear in the wheel. Yet in this realm, the teacher holds the supreme vehicle's. The incomparable teacher Padmakara prevails. On the ground of abiding by the Dharma, the mind of enlightenment. The rivers of nectar of ripening and liberation flow greatly. The waves of scripture and reason move, of embodied beings. The assembly of spiritual friends who dispel suffering, the place of prostration. In particular, the mandala of knowledge of the five sciences is vast. Possessing a thousand rays of light of teaching, debating, and composing. Constantly appearing in the vast Buddha-dharma. Protected by Panchen Padma Wangi Gyalpo. The practice of the sutras and tantras, the three vows. The commentary on the determination, the well-spoken. The root is firm, the fruit of wondrous benefit and happiness ripens. The wish-fulfilling spica of the gods is born here today. Who with the key of much learning and scripture.
Chinese
开启显密宗派的百扇门，想要进入解脱殊胜珍宝殿，请欢喜谛听圣者开示的行车之道。如是赞颂并立誓造论之后，此处宣说导师圆满正等觉薄伽梵，具足善巧方便与无量大悲，此佛于无数劫前已现前成佛，并示现如来之无量行仪，为了以各自相应的方式调伏有情，其不可思议之事业无有间断且任运成就。从此处世界的所化有情开始，再次示现成佛之相，所说八万四千法蕴，若归纳之，是为了将有情安立于声闻、独觉、菩萨及一切种智之果位。为声闻之义所说者，乃小乘之三藏；为菩萨之义所说者，乃大乘波罗蜜多之三藏，总摄为因乘之三藏，及不共之持明藏，共四藏。如《普作续》云：“贪欲调伏之对治，乃说调伏之藏二万一千部，嗔恚调伏……经藏……愚痴调伏……论藏……一切调伏……第四藏……”如是所说。而彼四者之一切所应修持，亦皆摄于三律仪之修持中，如是，声闻之律藏与共同之教法修持摄于别解脱律仪中，大乘波罗蜜多与共同之教法修持摄于菩萨律仪中，金刚乘不共之教法修持摄于持明咒之律仪中。因此，了知于三律仪及其学处中圆满修学，则显密一切教法之所应修持无余圆满，故大自在萨迦班智达等诸多智者，亦以符合圣言且以理成立之论典阐明三律仪之建立。特别是，此处之主尊文殊童子法王之化身，君主赤松德赞
English
Having opened wide the hundred doors of the doctrines of Sutra and Tantra, desiring to enter the supreme and precious chamber of liberation, listen with joy to the tradition of the chariot path. Having first made prostrations and vowed to compose, here, the Teacher, the perfectly complete Buddha, the Bhagavan, endowed with skillful means and immeasurable compassion, having manifestly attained enlightenment immeasurably long ago, displayed the immeasurable forms of the Tathagata, and continuously and spontaneously accomplished inconceivable deeds to tame beings in accordance with their needs. Starting with the beings to be tamed in this realm, he again showed the manner of attaining enlightenment, and the eighty-four thousand collections of teachings that he spoke, when summarized, are for the purpose of establishing sentient beings in the state of the Hearers, Solitary Realizers, Bodhisattvas, and the Omniscient One. What was spoken for the sake of the Hearers is the three pitakas of the Lesser Vehicle, and what was spoken for the sake of the Bodhisattvas is the three pitakas of the Great Vehicle of the Perfections, which are summarized as the three pitakas of the causal vehicle, and the uncommon vidyadhara pitaka, making four pitakas. As it says in the Kunje Gyalpo Tantra: "As an antidote to subdue desire, the Vinaya Pitaka of twenty-one thousand is taught. To subdue hatred... the Sutra Pitaka... To subdue delusion... the Abhidharma Pitaka... To subdue all... the fourth pitaka..." And all that is to be practiced in those four is included within the practice of the three vows. Thus, the Vinaya of the Hearers and the common teachings are practiced within the Pratimoksha vow, the Great Vehicle of the Perfections and the common teachings are practiced within the Bodhisattva vow, and the uncommon teachings of the Vajrayana are practiced within the vidyadhara mantra vow. Therefore, seeing that the practice of all the teachings of Sutra and Tantra is completely contained within the complete training in the three vows and their precepts, many great masters such as the great Sakya Pandita have also clarified the teachings with treatises that are in accordance with the scriptures and established by reason. In particular, here, the lord who holds the form of Manjushri, the King of Dharma, the sovereign Trisong Detsen.
Chinese
据说，他是将佛法重新引入雪域的伟大车乘之转世。他是一位完全进入佛门的具足戒比丘，持有金刚。总的来说，他是一位精通显密经论及各种文化知识的大学者，尤其精通宁玛派的经教和伏藏。由于良好的业缘，他获得了自生伏藏的加持。简而言之，他通过闻、思、修三者的圆满，使自心解脱，并有能力通过讲、辩、著来利益他人。他是阿里洛波的大班智达，名为莲花王嘉多杰扎巴坚赞华桑波，他拥有智慧和解脱的无畏。他撰写了这部关于三律仪的卓越论著。此论著从他自己的弟弟仁增杰开始，依次传给了江达雅布色、曲旺伦珠、桑达钦列伦珠。之后，我的根本上师，遍知一切，通过金刚乘的道路获得了成就，是真正道路的开路人，难以言表的掘藏大师秋吉嘉波听闻了此法，这是口传传承。三律仪各自的传承将在各自的章节中解释。因此，这里所要讲解的法是《三律仪分别决定论》。讲解的方式有三种：论名、与论名相符的论著正文、以及论著的作者传记。首先是论名：《自性大圆满道之支分三律仪分别决定论》。经卷的扉页上写道：自性大圆满是指心性本自成佛的自性。完整且无误地确立这一自性的道路是伟大的无上阿底瑜伽法门。不仅如此，所有作为此道基础的阿努等显密法门，都通过直接或间接的方式，成为证悟此自性的工具。因此，所有佛陀的教法都是大圆满道的助缘。由于这个关键点，所有这些教法中需要修持的根本或核心是三
English
It is said that he is the reincarnation of the great charioteer who newly introduced the Buddha's teachings to this land of snow. He is a fully ordained monk, a holder of the Vajra, who has completely entered the Buddhist teachings. In general, he is a great scholar who has mastered the Sutras and Tantras, as well as various cultural knowledge, and in particular, he is proficient in the teachings and treasures of the Nyingma school. Due to good karmic connections, he received the blessings of self-arisen treasures. In short, through the perfection of hearing, thinking, and meditation, he liberated his own mind and has the ability to benefit others through teaching, debating, and writing. He is the great Pandit of Ngari Lopo, named Padma Wangyal Dorje Drakpa Gyaltsen Pal Zangpo, who possesses the supreme virtue of wisdom and the fearlessness of liberation. He composed this excellent treatise on the three vows. This treatise was passed down from his own younger brother, Rigzin Je, to Jangdak Yabse, Chöwang Lhundrup, and Sangdak Trinley Lhundrup in succession. After that, my root guru, who knows all knowable things and attained accomplishment through the path of Vajrayana, is the pioneer of the true path, the great Tertön Chökyi Gyalpo, who is difficult to describe, heard this Dharma, which is the oral transmission lineage. The lineage of each of the three vows will be explained in their respective chapters. Therefore, the Dharma to be explained here is the "Treatise on the Distinct Determination of the Three Vows." There are three ways to explain it: the title of the treatise, the actual text of the treatise that corresponds to the title, and the biography of the author of the treatise. First is the title: "A Treatise on the Distinct Determination of the Three Vows, a Branch of the Path of the Great Perfection of Self-Nature." It is written on the title page of the volume: The Great Perfection of Self-Nature refers to the nature of mind being taught as being primordially enlightened. The complete and unerring path to establish this nature is the great, unsurpassed Atiyoga system. Moreover, all the Sutra and Tantra systems such as Anu, which serve as the foundation of this path, become tools for realizing this nature through direct or indirect means. Therefore, all the teachings of the Buddhas are conditions for the path of the Great Perfection. Due to this key point, the root or essence to be practiced in all these teachings is the three
Chinese
将其性质比作有形的装饰品。虽然尊师以其特殊的调伏 क्षेत्र 的身份，特别指定为雪域，但实际上，一切如来之语金刚的形象，都以尊师的身份出现。他是世间伟大的持明者，犹如佛陀教法的第二导师。因此，他是世间所有智者和成就者的至高顶饰，值得尊敬。他以各自的缘分，将所化众生安置于利益和安乐之中，是众生的上师。因此，作者以极大的喜悦，向具备如此功德的莲花生大师的莲足顶礼。以身语意三门极度恭敬地顶礼是世俗的顶礼，证悟能境与所境无二无别是证悟空性的顶礼。必要性是圆满资粮，平息障碍，从而使著作得以完成。而听闻和思考此论典的人们，也应将此地和论典视为殊胜，以恭敬心进入。如《广大游舞经》所说：有福之人的所有想法，都将实现。龙树菩萨说：著论者对导师的赞颂并非没有意义，是为了对导师和论典生起信心和渴望。第二，善于洗涤众生心垢的贤哲，从盛满智慧毗琉璃的妙瓶中，布施善说三律仪甘露之水，希求意义的众生聚集于此！意思是说，作者自己善于洗涤众生心中无知愚昧的污垢，如同世间以具足功德而闻名的贤哲一样。通达所有经论及其注释的词句和意义，没有丝毫颠倒的智慧，就像他手中持有的毗琉璃宝瓶一样。而他所著的三律仪善说论典，就像盛放在宝瓶中的殊胜甘露水，能够摧毁轮回痛苦的疾病。以此作比喻，将它们描绘成那样的形象。因此，我将把这甘露水布施给具有希求解脱之心的幸运众生们，带着欢喜和愉悦。