Chinese
自性大圆满道的支分三律仪决定的释论《解脱妙道》。 斯达布拉·白玛·洛丹。 自性大圆满道的支分三律仪决定的释论《解脱妙道》。 斯达布拉·白玛·洛丹。 名为自性大圆满道的支分三律仪决定的释论《解脱妙道》之书在此。名为自性大圆满道的支分三律仪决定的释论《解脱妙道》。 嗡（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡）阿雅（藏文：ཨརྱ，梵文天城体：आर्य，梵文罗马拟音：ārya，汉语字面意思：圣）曼殊室利（藏文：མཉྫུ་ཤྲཱི，梵文天城体：मञ्जुश्री，梵文罗马拟音：mañjuśrī，汉语字面意思：文殊） 舍（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：舍） 提（藏文：དྷཱིཿ，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思：智） 纳玛（藏文：ན་མ，梵文天城体：नम，梵文罗马拟音：nama，汉语字面意思：敬礼）。 诸法皆空性，自性如月妙，于青春虚空，广阔无边际。 各别自证智，明亮之坛城，语自在七马，愿其能增广。 以智与悲光，充满有寂界，无有丝毫惧，无二之坦达， 原始本智界，祈愿善始末。 无量别解脱，如三宝稀有，我顶礼。 劫中二资粮，搅动如水海，断证圆满聚，功德如须弥，能仁之化身。 有法法性谛，灭道真实云，离垢之连绵，甘露妙语雨。 七族断与证，莲苑具解脱，香气遍十方，入道与道果，蜂蜜之源泉。 佛陀黄金聚，正法甘露财，远离放逸泥，三法我顶礼。 如量菩提心，三宝未生前，现证菩提法，法身之界中， 乃至有轮回，荷担众生担，圣者二身主。 广阔三藏经，如饮法之蜂，极喜之光荣，证悟果成熟， 善说圣法界。 离垢之暗冥，利他白光芒，遍满道次第，圆满菩萨众。 智悲之自在，众生之依怙，教证如意树，菩萨之友伴，无上三宝尊，我顶礼。 原始秘密咒，如三宝稀有。 母体之界中，现证至究竟，幻化之网中，五身之光芒，无有边际主。 无数千万续，深广如海藏
English
The Explanation on Ascertaining the Three Vows, a Branch of the Path of the Great Perfection of Naturalness, called "The Excellent Path of Liberation." By Takla Pema Lodan. The Explanation on Ascertaining the Three Vows, a Branch of the Path of the Great Perfection of Naturalness, called "The Excellent Path of Liberation." By Takla Pema Lodan. Herein lies the book called "The Excellent Path of Liberation," an explanation on ascertaining the three vows, a branch of the path of the Great Perfection of Naturalness. Oṃ（藏文：ༀ，梵文天城体：ओम्，梵文罗马拟音：oṃ，汉语字面意思：嗡） Ārya（藏文：ཨརྱ，梵文天城体：आर्य，梵文罗马拟音：ārya，汉语字面意思：Noble） Mañjuśrī（藏文：མཉྫུ་ཤྲཱི，梵文天城体：मञ्जुश्री，梵文罗马拟音：mañjuśrī，汉语字面意思：Mañjuśrī） Hrīḥ（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrīḥ） Dhīḥ（藏文：དྷཱིཿ，梵文天城体：धीः，梵文罗马拟音：dhīḥ，汉语字面意思：Dhīḥ） Nama（藏文：ན་མ，梵文天城体：नम，梵文罗马拟音：nama，汉语字面意思：Homage）. All dharmas are emptiness, their nature beautiful like the moon, in the vast expanse of youthful space. May the mandala of the clear discriminating wisdom, the seven horses of speech, increase. With the light of wisdom and compassion, filling all realms of existence and peace, without any hesitation. The indivisible Tanda and Dpya, may the original, primordial wisdom reside in the sphere of my mind, and may the beginning and end be accomplished well. I prostrate to the Three Jewels, as countless individual liberations are rare. From churning the ocean of the two accumulations in an eon, the emanation body of the Thubwang, the mountain of qualities, complete with abandonment and realization. The truth of cessation and path, the great clouds of dharmas and suchness, the rain of nectar of the scriptures, a continuous stream free from attachment. The lotus garden of abandonment and accomplishment of the seven lineages, the fragrance of liberation pervading everywhere, the supreme source of honey, the entrance and the fruit of entrance. The golden heap of the Buddhas, the wealth of the nectar of the sacred Dharma, far removed from the mire of misconduct, I bow to the three dharmas. Like the measure of Bodhicitta, before the Three Jewels, manifestly enlightened, from the sphere of the Dharmakaya, As long as samsara exists, taking on the great burden of beings, the master of the two sacred bodies. The drinker of the words of the vast Tripitaka, the joy of the most joyful ground, the good Dharma realm where the fruit of realization ripens well. The supreme Sangha of the noble Bodhisattvas, who have perfected the parts of the paths and grounds, the white light of altruism pervading everywhere, free from the darkness of obscurations. I bow to the supreme Three Jewels, the lord of wisdom and compassion, the support of beings, the wish-fulfilling tree of scripture and realization, the friend of the bodhisattva Kunda. Like the original secret mantra, the Three Jewels. In the sphere of the mother's womb, manifestly perfected, the master of the endless rays of the five bodies in the net of illusion. The ocean of thousands of tantras, deep and vast.
English
Vast meaning of accomplishment of generation and completion, a wish-fulfilling treasure. Numerous methods, free from hardship, effortless, perfect in skill, accomplished, possessing eight powers, pressing down on the peak of the four vidyādharas' snow mountain. Paying homage to the all-pervading master of all families, symbolizing the sun, holding the water treasury of the tantras, the powerful vidyādhara, the supreme three jewels and the guru. The guru possessing the three qualities, the three jewels as actual phenomena, samsara and nirvana equally pure, primordially liberated, the empowerment and samaya spontaneously accomplished, the all-pervading master of the five kāyas, a mind as pure as the sky. The great cloud of the vast ocean of sutras and tantras, obtaining the meadow, the speech of the great bodhisattva filled with the nectar of the trainings. The activity of pure goodness, the discipline of good conduct, perfect liberation, a body endowed with the melody of a hundred sounds. Offering to the guru who possesses the three qualities, the vajra holder, the three gates, the nature of the three jewels, the fourth jewel, the feet of the guru. Padmasambhava again to the glorious root guru, The white light of compassion like the full moon. Possessing good fortune, possessing moisture, a dancer of transformation. The unmoving, all-pervading master, the supreme crown jewel of wisdom. mara rajitam vajra des 'dir skyongs. (藏文, Devanagari, Romanized Sanskrit, Literal Chinese meaning) Hereby, I vow to explain. The perfect skill of supreme liberation, the king of beasts, the sacred place of the Himalayas where all frolic. The teachings and treatises of the three vows, although there are many collections of clouds and mists, the heat of discriminating wisdom of hearing, thinking, and meditating. Well refined, from the path of words, possessing both taming and protecting, the flowing stream of the river, possessing a moving white lotus garland of pure intention. Whoever is definitely good, on the samsaric path lacking nectar, wandering in the desolate wilderness, all come here and enjoy this good water. At that time, the glorious Samantabhadra, the all-pervading master, the great Vajradhara, manifests enlightenment on the primordial ground, the nature of the three kāyas without separation or union, the inexhaustible body, speech, and mind, abiding in the nature of the wheel of adornment. At that time, in the illusory city, in the realm of the six classes of beings, there is no place that is not pervaded by the tathāgatagarbha. However, not knowing one's own face, due to the increasing power of grasping and clinging to karma and afflictions. Tormented by the suffering of existence. The inconceivable manifestations of the Tathāgata, therefore, unequaled in the world, wielding the power of guidance. That is, the teacher Buddha in the world.
Chinese
出现，并且由他所教导的圣典正法，也是依靠圣贤们的恩德而存在。这些正法持有三学，即三律仪的宝藏，并且对于将三种根性的众生安置于无上之地的利他事业毫不懈怠。因此，在此获得暇满人身宝贵之际，为了将自己和他人从轮回的痛苦大海中彻底解脱，除了效仿先前伟大导师们的行持之外别无他法。而这又包括佛陀教法的根本——别解脱戒律，教法的要道——发起菩提心的教诲，以及教法的精髓——密咒的誓言。不要随意舍弃这三种律仪，无论是分别受持，还是三者兼备，为了明确个人修持的方式，这部名为《三律仪分别决定论》的论典，就是将要讲解的法。正如听闻《经庄严论》中所说：『影像自性具功德，明镜之中净显现，见之众生生欢喜，无上喜乐油然而生。如是善说恒时具，自性功德圆满具，法义开显智者喜，于此生起无上乐。』以及《慈氏狮子吼经》中所说：『三千世界满金银，以此布施于他人，不如四句偈一颂，利益众生更为胜。』因此，此处将要宣讲注释。注释分为四种方式：本体是佛语的注释，词义是字句的注释，分类是意义的注释，以及宗派是秘密的注释。此外，还有意义的注释、词句的注释、字句的注释、广义的注释等等，有无尽的说法。但在此只以意义注释的角度来讲解。分为两部分：以名称的叙述来确定论典，以及详细解释论典本身。第一部分是：论典的自性，是作为导师佛陀的教言的解释而著述的，具备调伏和救护两种功德。如《释量论》中所说：『调伏一切烦恼敌，恶趣』
English
arose, and the sacred Dharma scriptures taught by him also exist due to the kindness of the noble beings. These Dharmas hold the treasure of the three trainings, namely the three vows, and are solely without complacency in the altruistic work of placing beings of the three types of lineages in the unsurpassed state. Therefore, at this time when one has obtained the precious human body of leisure and endowment, in order to completely liberate oneself and other beings from the great ocean of suffering of samsara, there is no other way than to emulate the conduct of the great masters of the past. And this includes the Vinaya, which is the foundation of the Buddha's teachings; the teachings on generating the mind of enlightenment, which is the main path of the teachings; and the samaya of secret mantra, which is the essence of the teachings. Without randomly abandoning these three vows, whether taking them separately or all three together, in order to clarify the way in which individuals practice, this treatise called "Distinguishing the Three Vows" is the Dharma that will be explained. It is heard that, as stated in the Ornament of the Sutras: 'Images with inherent qualities appear purely in a mirror. By seeing them, people generate supreme joy, and unsurpassed bliss arises spontaneously. Likewise, well-spoken words are always endowed with inherent qualities. By elucidating the meanings of the Dharma, the wise generate supreme joy, and unsurpassed bliss arises here.' And as stated in the Sutra Requested by Maitreya's Lion's Roar: 'Better than filling this three-thousandfold world with pure gold and giving it to others, is teaching a single verse of four lines, for it benefits beings in a way that the former does not.' Therefore, here, a commentary will be spoken. There are four ways of commenting: the essence is the commentary on the Buddha's words, the definition is the commentary on the words, the classification is the commentary on the meaning, and the tenet is the secret commentary. Furthermore, there are also commentaries on the meaning, commentaries on the words, commentaries on the syllables, extensive commentaries, and so on, with endless assertions. But here, we will explain only from the perspective of the commentary on the meaning. There are two parts: identifying the treatise by mentioning its name, and explaining the treatise itself in detail. The first part is: the nature of the treatise is that it is composed as an explanation of the intention of the teachings of the teacher Buddha, possessing the two qualities of taming and protecting. As stated in the Compendium of Knowledge: 'Taming all the enemies of afflictions, evil destinies.'
Chinese
什么是救护政事的？就是为了调伏救护功德的论典。这二者在其他宗派中是没有的。如是说。分类有六种相似论典和三种真实论典。出自《听闻所生慧地抉择》中：无意义、意义颠倒、有意义，听闻、辩论、修行而精进，恶劣、狡诈、无情、引出痛苦，论典远离六种而具足三种。如是说。此处是具有暂时安乐且最终获得解脱的意义，以及具有成办菩提和引出轮回痛苦之真实的三种论典。也就是以戒律、禅定、智慧的三种学处而作，成为三藏的体性。如《经庄严论》中所说：堕罪与生起与增长，以及出离与补特伽罗，制立与善分别，以及为了种种决定而为调伏之义。处所等与体性，以及为了宣说正法之义故而为经。为了现观之义和再三地，以及为了调伏和证悟故而为对法。如是说。这又以五种计算方式来讲解，谁造的呢？论典作者最好是见到法性真谛者，中等是获得本尊赐予者，最下等也需要精通五明并且具有传承口诀者。此处是自性大圆满，显现了远离勤作的法性，并且受到诸多本尊的加持，特别是受到大持明莲花生大士的摄受。持有甚深伏藏持明总集和，大圆满莲花心滴，古汝猛厉极密金刚燃火等诸多伏藏之宝藏者，成为雪域藏地众多听闻者中的佼佼者，即阿里大掘藏师莲花王本人所造。如《宝性论》中所说：谁是导师唯有胜者，以无散乱之心而造，与获得解脱之道相顺应，那也是如理如实地以头顶戴。如是所说。从何处收集的呢？即从律藏、经藏、论藏，也就是三藏中。