English
Its nature is compared to a tangible ornament. Although the master, as a special field of taming, specifically designated it as the Land of Snows, in reality, the speech vajra form of all Tathagatas appears in the form of the master. He is the great vidyādhara of the world, like the second teacher of the Buddha's teachings. Therefore, he is the supreme crest jewel of all scholars and siddhas of the world, worthy of reverence. He places beings to be tamed in benefit and happiness according to their respective destinies, and is the guru of beings. Therefore, the author bows with great joy to the lotus feet of the master Padmasambhava, who possesses such qualities. Making prostrations with utmost respect through the three doors of body, speech, and mind is the conventional prostration, and realizing the non-duality of the object and the subject is the prostration of encountering the ultimate view. The necessity is to complete the accumulation of merit, pacify obstacles, and thus bring the composition to completion. And those who listen to and contemplate this treatise should also regard this place and the treatise as supreme, and enter with reverence. As it says in the Extensive Play Sutra: 'The thoughts of people who are endowed with merit will also be accomplished.' Nagarjuna says: 'The praise of the teacher by the author of the treatise is not without purpose, but to generate faith and longing for the teacher and the treatise.' Secondly, the wise sage who is skilled at washing away the defilements of beings' minds, from a beautiful vase filled with wisdom of vaidurya, bestows the nectar water of the three vows of good speech. May the assembly of beings seeking meaning gather here! This means that the author himself is skilled at washing away the defilements of ignorance and delusion in the minds of beings, just like the sages who are famous in the world for possessing qualities. The wisdom that understands all the words and meanings of the scriptures and their commentaries without any inversion is like the vaidurya vase he holds in his hand. And this treatise on the three vows of good speech that he is composing is like the supreme stream of nectar water placed in that vase, which can destroy the disease of the suffering of samsara. By using this as a metaphor, they are depicted in that form. Therefore, I will bestow this nectar water upon the fortunate beings who possess the mind of seeking liberation, with joy and delight.
Chinese
这是劝勉聚集于此并享受。这很好地阐述了这部论典的必要等四法：三律仪是所说义；从这能诠的善说中很好地领悟，进入解脱道是必要；进入究竟能成就菩提是究竟必要；这些也因依赖一个而生起一个，成立为具有关联是关联。第二，解释自身之体性有三：从总的解释所依次第分开的角度作简略指示；从指示三律仪各自的自性和应学之处的角度作广说；以对这三者在一个人的相续中无违地修持之方式作边际考察来作意义归纳。第一有三：认识应作为获得之对境的所净治之界和远离之究竟果；总说能成之路的差别；以一切乘之道的核心归纳为三律仪的修持之关联来建立框架。第一是：大圆满是智慧总体的形象，完全清净之身是大金刚持，果的究竟是唯一的佛。这是说，前两句似乎引用自《文殊口授》，因此，在《毗陀巴论释》中，大圆满被解释为第二次第的第二次第。在这里，如果将第一句解释为共同的基础和结果，后两句解释为指示结果的论典，则似乎易于解释。其中，所净治是：如来藏。一般来说，在论典中被称为种姓，但由于宗派的差别，存在许多不同的观点。在此，分别说部认为，不执着于存在和存在的资具的心生知足是圣者的种姓。经部认为，是心中能生起无漏智慧的种子。唯心宗认为，从无始以来，在心相续中存在的，产生无漏之法的能力是法性的获得。所有这些都是聚集在一起并说为实有的宗派。虽然大体上都认为，有垢的法性，即真如是种姓，但对种姓的认识方式有很多不同。在此，大乘共同
English
This is to encourage gathering here and enjoying. This well explains the four dharmas such as the necessity of this treatise: the three vows are the subject matter; from this well-spoken explanation of the expression, it is necessary to enter the path of liberation by understanding well; achieving enlightenment by completing the entry is the ultimate necessity; these also arise one by relying on one, and establishing as having a connection is the connection. Secondly, there are three aspects to the nature of the explanation itself: a brief indication from the perspective of dividing the general explanatory basis in order; a detailed explanation from the perspective of indicating the respective nature and what should be learned of the three vows; and a summary of the meaning by examining the limits of how these three are practiced without contradiction in the continuum of one person. The first has three aspects: identifying the object to be purified, the realm to be purified, and the ultimate result of separation, which should be the object of attainment; generally explaining the differences in the path of accomplishment; and establishing the framework by relating the essence of the path of all vehicles to the practice of the three vows. The first is: The Great Perfection is the image of the totality of wisdom, the completely pure body is the Great Vajradhara, the ultimate result of the fruit is the one and only Buddha. That is to say, the first two lines seem to be quoted from the words of "Manjushri's Oral Instructions", therefore, in the commentary on the "Vitapa", the Great Perfection is explained as the second stage of the second stage. Here, if the first line is explained as the common basis and result, and the latter two lines are explained as the scriptures indicating the result, it seems easy to explain. Among them, what is to be purified is: the Tathagatagarbha. Generally speaking, what is called lineage in the treatises, there are many different views due to the differences in tenets. Here, according to the Vaibhashika, the mental event of contentment that is not attached to existence and the means of existence is considered the lineage of the noble ones. The Sutrantika believes that it is the seed of the mind, the power to generate uncontaminated wisdom. The Mind-Only school believes that the ability to generate uncontaminated dharmas that exist in the mind-stream from beginningless time is the attainment of the nature of reality. All of these are gathered together and said to be the school that speaks of entities. Although it is generally agreed that the defiled nature of reality, such as Suchness, is the lineage, there are many different ways of recognizing the lineage. Here, the common Mahayana
Chinese
按照非此的宗派来说，心性本来自性清净，空明无碍、周遍的体性中无有变动地安住，是界，是善逝的心髓。如《三摩地王经》中说： 清净澄澈光明， 不乱非造作。 是善逝之藏， 本有之法性。 如是说。此心髓于《宝性论》中： 为令圆满佛身生， 以及彼性无差别， 有种姓故有情众， 恒时具有如来藏。 以三个理由说明一切有情皆具善逝藏。体性、因果、作用、具有、进入，状态、如是、周遍行，恒常不变、功德无差别，说是胜义界之密意。如是依十法而确定心髓之义。处于烦恼壳中，当以诸譬喻而了知。如是广说以九喻遮蔽垢染之理。彼即是密咒金刚乘中，被称为基续自性任运成就之坛城。不变的大乐与具一切相之空性无二无别的自性心，本来自成三身无离合之大坛城，任运成就且圆满，故为大圆满。彼即是周遍轮涅之智慧，故为一切智慧之总集。如是亦于《幻化经》中说： 自生智慧菩提心， 菩提心藏非造作， 具足圆满功德光辉， 任运成就无上坛城。 如是说。《心髓经》中说： 无缚亦无解脱之， 本来自成佛陀法。 如是说。《海经》中说：n本来自圆成佛陀法， 为于有情众生住， 任运成就胜者坛， 安住有情众身中。 如是说。《广大经》中说： 非是分别阿赖耶， 无有自性意义基， 彼即名为法界性， 如是之性之智慧。 如是说。《心滴经》中说： 基位觉性本体自性及， 大悲三者胜者之藏中， 三身
English
According to the non-other school, the nature of mind is primordially, naturally pure. Abiding immutably in the essence of emptiness, clarity, unobstructedness, and all-pervasiveness, it is the element, the heart essence of the Sugata. As it says in the Samadhiraja Sutra: Purity, clarity, luminous, Unwavering, uncompounded itself, Is the heart essence of the Sugata, The dharma-nature that abides from the beginning. Thus it is said. That heart essence is also in the Uttaratantra: In order that the complete Buddha body may arise, And because that suchness is without difference, And because there is the lineage, all sentient beings Constantly have the Buddha-heart essence. Thus, it is taught that all sentient beings have the Sugata-heart essence for three reasons. Essence, cause, effect, having, entering, state, suchness, all-pervading conduct, constant immutability, and undifferentiated qualities, it is said to be the intent of the ultimate sphere. Thus, the meaning of the heart essence is determined by ten aspects. That which abides within the husk of afflictions should be understood through examples. Thus, the way in which it is obscured by defilements is extensively taught through nine similes. That itself, in the Secret Mantra Vajrayana, is known as the spontaneously accomplished mandala of the ground-continuum-nature. The indivisible mind of unchanging great bliss and emptiness endowed with all aspects is spontaneously accomplished and complete as the great mandala of the three kayas, which are inseparable from the beginning, hence it is the Great Perfection. That itself is the wisdom that pervades samsara and nirvana, hence it is the totality of all wisdoms. Thus, it is also said in the Mayajala Tantra: Self-born wisdom, bodhichitta, The essence of enlightenment, uncompounded, Adorned with the radiance of complete qualities, The spontaneously accomplished, unsurpassed mandala. Thus it is said. In the Heart Essence Sutra, it says: Without bondage, without liberation, The Buddha-dharma is spontaneously perfect from the beginning. Thus it is said. In the Ocean Sutra, it says: From the beginning, the fully perfected Buddha-dharma, Because it abides in all sentient beings, The spontaneously accomplished mandala of the Victorious Ones Abides in the bodies of all sentient beings. Thus it is said. In the Extensive Sutra, it says: It is not the discriminating alaya, Without self-nature, the basis of meaning, That is called the nature of the dharmadhatu, The wisdom of suchness. Thus it is said. In the Thuk Thik Sutra, it says: The ground-abiding awareness, essence, nature, and Compassion, the three, in the heart essence of the Victorious Ones, The three kayas
Chinese
我说是安住于法界自性之中。如是等等。《宝性论》中从所依和能依的角度来分的话，《现观庄严论》中说：自性与增长，彼是所依与能依，有无自性与功德，为了度脱应知晓。因此，法界空性之分是法身自性身的离系因，如珍宝之藏成为所需所欲生起之基一样，开启显现身和智慧之门，因此是自性住种姓。从那之中显现的智慧光辉之分是色身二身的离系因，如具果之树增长一样，以远离障碍之力，自己具有的功德必定显现，因此是增长之种姓。如是《宝性论》中也说：如宝藏与果树般，当知彼种姓为二种，无始自性安住者，以及如实获得之胜者。从这二种种姓中，欲获得佛之三身，初者是最初之身，二者是后二者。如是等等。从状态的角度来分的话，法性无偏周遍，因此从自方来说没有可分的，但依靠具有此法性之有情的不清净，不清净清净，以及极清净的三种状态而有三种名称：不清净、不清净清净，以及极清净，次第为有情、菩萨和如来。如是等等。同样，法界的体性没有好坏，但依靠证悟的方式而有三乘的种姓，依靠证悟清净分之次第而显示了圣者四众的差别，如器皿显现好坏，但内部的虚空没有好坏一样。如是《宝性论》中也说：色之相劣中胜，如虚空。因此而说。如是略说了所净之界之后，第二方面是宣说究竟的果，如《法界赞》中所说：如瓶内之灯火，不能照见外边一样，如是法界此自性，轮回之中光明不显。彼瓶一旦破碎时，一切处皆能照见，何时以禅定金刚，障