English
What is it that protects the affairs of state? It is the treatises that tame and protect virtues. These two are not found in other schools. Thus it is said. Divided, there are six treatises that appear similar and three authentic treatises. From the "Discrimination of the Grounds Arising from Hearing": Meaningless, meaning reversed, and meaningful. Diligently engaging in hearing, debate, and practice. Wicked, deceitful, devoid of compassion, and causing suffering. The treatise is considered to be free from six and possessing three. Thus it is said. Here, it is a treatise that possesses the meaning of temporary happiness and ultimately attaining liberation, and possesses the three authentic aspects of accomplishing enlightenment and extracting the suffering of samsara. That is, it is made in the manner of the three pitakas, taking into account the three trainings of morality, concentration, and wisdom. As it says in the Ornament of the Sutras: Falling, arising, and increasing, and definitely arising and the individual, enactment and excellent distinction, and the meaning of discipline for the sake of complete ascertainment. Places and characteristics, and it is a sutra because it speaks of the meaning of the Dharma. For the sake of direct perception and again and again, and the Dharma of Abhidharma for the sake of overpowering and realization. Thus it is said. This is explained with five branches of calculation. Who is the author? The author of the treatise is best if he has seen the truth of reality, intermediate if he has received the blessing of the yidam deity, and even the lowest must be skilled in the five sciences and have the oral instructions of the lineage. Here, the nature of the Great Perfection, spontaneously perfect, has manifested the reality free from effort, and has been blessed by many yidam deities, and especially has been taken care of by the great vidyadhara Padmasambhava. Holding the treasury of profound treasures, the Union of All Vidyadharas, and the Great Perfection Padma Heart Drop, Guru Drakpo Yangsang Dorje Barwa, and so on, the holder of the treasury of countless treasures, who has become the chief of the many who have heard much in the land of Tibet, is none other than the great tertön of Ngari, Padma Wangi Gyalpo. As it says in the Uttaratantra: Whoever is the teacher, only the Victorious One, has composed with a mind free from distraction, in accordance with the path to liberation, that too is taken on the crown of the head as the word of the sage. As it is said. From which source was it collected? From the Vinaya, Sutra, and Abhidharma, that is, from the three pitakas.
Chinese
嗡，此乃汇集显密内外之精要。至于属于何方？属于自性大圆满，因为它是其道之组成部分。为何目的而作？为了使后世之人，无论是渐悟者还是一切顿悟者，都能顺利解脱。从头至尾归纳之义为何？开头提及名称，则头尾之义皆已包含。言说即在此处提及名称，因知晓其义故易于理解。如《楞伽经》云：“若不施设名，世间皆蒙昧，是故为除昧，佛说立诸名。”是故（立名）。又，经论立名之方式有：以譬喻立名，如《宝积陀罗尼经》；以义立名，如《密集金刚》；以颂立名，如《百千颂》；以地立名，如《楞伽经》；以请问者立名，如《慈氏请问经》。此处立名为：自性大圆满道之组成部分，三律仪之决择。意即，自性大圆满之灌顶与修持之时所获得并承诺之，故为彼道之基石或组成部分，成为所需之物，即：律仪、菩萨戒、三昧耶戒，此为三律仪。律仪之意为：守护自相续，或以此守护。三者为：别解脱戒，舍弃包括根本在内之一切损他之事；菩萨戒，于其上修持利他之善；于其上，以密咒戒使自心完全解脱，即：诸恶莫作，众善奉行，自净其意，是诸佛教。如是安住。又，首先宣说三律仪之共同体性，然后分别阐述彼等差别，以及一人如何修持之方法，此乃头尾之义。第二，详细阐述彼等，分为三：入于论典之首义，所说之正文义，以及究竟之末义。第一者分为二：顶礼句与立誓造论句。第一者为：吉祥聚。
English
Oṃ. This is a compilation of the essence of all outer and inner tantras. To which tradition does it belong? It belongs to the Great Perfection of Naturalness, as it is a part of its path. For what purpose was it made? It was made to ensure that all future individuals, whether gradual or sudden learners, can attain liberation smoothly. What is the meaning of summarizing from beginning to end? By mentioning the title at the beginning, the meaning of the beginning and end is understood. By speaking, it is easy to understand the meaning by mentioning the name here. As it is said in the Laṅkāvatāra Sūtra: "If names are not given, all the world will be confused. Therefore, to dispel confusion, the Teacher gave names." That is why (names are given). Moreover, the way of naming scriptures is as follows: Naming by example, like the *Ratnakūṭa Dhāraṇī Sūtra*; naming by meaning, like the *Guhyasamāja Tantra*; naming by verse, like the *Hundred Thousand Verses*; naming by place, like the *Laṅkāvatāra Sūtra*; and naming by the questioner, like the *Maitreya's Questions*. Here, the title is: *The Definitive Explanation of the Three Vows as a Part of the Path of the Great Perfection of Naturalness*. This means that since it is obtained and promised during the empowerment and practice of the Great Perfection of Naturalness, it is the foundation or component of that path, becoming a necessary thing, namely: the Vinaya vows, the Bodhisattva vows, and the Samaya vows, which are the three vows. The meaning of "vow" is: to protect the continuum, or to protect with it. The three are: the Prātimokṣa vows, abandoning all harm to others, including its root; the Bodhisattva vows, practicing the virtue of benefiting others on top of that; and on top of that, the mantra vows, which completely liberate one's own mind, namely: Do no evil, cultivate perfect virtue, and tame your own mind, this is the teaching of the Buddhas. Thus it abides. Moreover, first, the general nature of the three vows is shown, and then the differences are explained separately, as well as how one person practices them, which is the meaning of the beginning and end. Secondly, these are explained in detail, divided into three: the meaning of entering the treatise, the meaning of the main text being expressed, and the meaning of the ultimate conclusion. The first is divided into two: the homage and the commitment to compose. The first is: Glorious Assembly.
Chinese
从二资水藏中搅动，降下智悲白光之甘露雨。是雪域一切贤哲成就者之顶严，我顶礼海生金刚为众生之怙主。如是赞说。 凡以词与义之善缘而美妙赞颂者，乃以音声与诗歌、戏剧与词藻、韵律而成就。而彼等亦有庄严之饰品三十五种，何者为三十五耶？ 如学师檀丁之《诗镜海》云： 自性语与譬喻，形象鲜明具回环， 遮止异义之安立，反说与有理， 摄略殊胜极详审，因与微细分与次， 喜乐具光辉灿烂，异名陈述普皆利， 广大舍妄相合和，特异陈述比附同， 相违非时而赞颂，虚伪赞颂定宣说， 共同陈述全变吉祥，增胜其后具深义， 彼等词句诸法者，昔贤认为乃庄严。 如是所说。 此处，二资粮力增盛之二身之光辉雨流充满，大云如水流般，一切持藏者皆摇动搅动，从中生出水晶之清澈。 如实知法性与尽所有知法之二智慧，以及大悲之白光，如冰片般清凉流溢。 一切乘，特别是密咒之导师，化现调伏众生之水器，如是降下甘露雨之水月戏剧家。 藏地前后逝去和到来之贤者与成就者，一切之顶髻庄严，皆极美妙者，乃邬金海岛自生莲花心中所生之诸佛本体莲花生是也。 又，月亮是从水之精华中产生，其下基是水晶所成，因此“海生”之名与意义相符而安住。此乃安住于形象庄严中。 那么，难道不是藏地雪域之怙主吗？
English
From churning the reservoir of two accumulations, falls the nectar rain of white light of wisdom and compassion. He is the supreme ornament on the crown of all wise and accomplished ones of the snowy land, I prostrate to the Lotus Born Vajra as the protector of beings. Thus it is praised. Whoever praises beautifully with the good fortune of words and meaning, is accomplished through sound and poetry, drama and eloquence, and rhythm. And these also have thirty-five kinds of ornaments that beautify them. What are the thirty-five? As the teacher Dandin says in "Mirror of Poetry, Playful Ocean": Natural expression and simile, Vivid image with circumlocution, Prevention and establishment of other meanings, Reversal and rationality, Abbreviation, excellence, extreme scrutiny, Cause and subtlety, part and sequence, Joy and emotional richness, splendor, Enumeration, universal benefit, Vastness, denial, combination, Distinctive expression, comparison, Contradiction, untimely praise, False praise, definite declaration, Joint statement, complete transformation, auspiciousness, Increase and then profound meaning. Those words of those dharmas, The wise of the past considered ornaments. As it is said. Here, the great clouds, filled with the rain of glory of the two bodies whose power of the two accumulations has increased, shake and churn all the holders of the treasure of water streams, from which arises the clarity of crystal. The two wisdoms of knowing the suchness of reality and knowing the extent of phenomena, and the white light of great compassion, radiate like a stream of camphor, cool and refreshing. The teacher of all vehicles, especially the secret mantra, emanates to tame beings' water vessels, and the water-moon dramatist pours down nectar rain. The wise and accomplished ones who have passed away and come to Tibet, the ornament on the crown of all, are extremely beautiful, namely, Padmasambhava, the self-arisen Buddha who arose from the heart of the self-born lotus in the Dhanakosha sea island. Moreover, the moon is produced from the essence of the water element, and its lower base is made of crystal, so the name "Sea Born" and its meaning are in harmony and abide. This abides in the ornament of form. Then, is he not the protector of the snowy land of Tibet?
Chinese
如同以月光浸润雪山之王，其洁白光耀无可比拟，以此为例。实际上，诸如释迦牟尼佛等未曾以足迹踏遍我们藏地，莲花生大士是唯一引导我们的藏地之人，为铭记其恩德，我顶礼一切众生的上师。这表明他是六道众生的皈依之处，因此我以恭敬之心向他顶礼。此外，殊胜的二资粮是：殊胜是指圆满智慧资粮，从法身的境界中不移动，是为自之殊胜；圆满福德资粮，以色身的形象显现，是为他之殊胜。两者兼具。如《大象妙力经》云：法身之中未曾动，色身五种任运成，由此二利皆圆满，殊胜任运唯一乐。如是。《宝鬘论》云：色身简而言之，生于福德之资粮，法身简而言之，生于智慧之资粮。如是说。二资粮的自性是：以六度所摄持的一切善根。如《经庄严论》云：布施、持戒福德之，资粮是，智慧、般若之，三者亦属二者中。如是。如此顶礼的利益是：自己、他人和二者都能获得。首先，自己获得的利益是：赞颂殊胜的对境，自己领悟圣洁，进入圣洁的行为，所开始之事最终完成，具有此必要。如《八千颂大释》云：为利他者纵舍命，亦不放松自精进，高尚之人负重担，绝不弃于困顿处。如是。他人获得的利益是：对导师和论典领悟圣洁，生起信心。如龙树菩萨云：造论即是供养师，赞颂并非无意义，为于导师及论典，生起信心故。如是。二者都能获得的利益是：圆满资粮，成就所愿。如《广大游舞经》云：具福之
English
It is like using moonlight to soak the king of snow mountains, its whiteness and radiance are unparalleled, taking this as an example. In reality, the feet of Buddhas such as Shakyamuni Buddha have not stepped on our Tibetan land, and Padmasambhava is the only guide for our Tibetan people. It is to remember his kindness that I prostrate to the guru of all beings. This shows that he is the refuge of all six realms of beings, so I prostrate to him with reverence. Furthermore, the two glorious accumulations are: glorious means the perfection of the accumulation of wisdom, not moving from the realm of the Dharmakaya, which is one's own glory; the perfection of the accumulation of merit, manifesting in the form of the Rupakaya, which is the glory of others. Both are possessed. As the *Great Elephant Empowerment Tantra* says: Without moving from the Dharmakaya, the five forms of the Rupakaya are spontaneously accomplished. Therefore, for the complete fulfillment of both purposes, glory is spontaneously enjoyed as one. So it is. As the *Ratnavali* says: The Rupakaya, in brief, is born from the accumulation of merit. The Dharmakaya, in brief, is born from the accumulation of wisdom, the king. So it is said. The nature of the two accumulations is: all the roots of virtue gathered by the six perfections. As the *Ornament of the Sutras* says: Giving and discipline are of the accumulation of merit, wisdom and prajna, the three also belong to both. So it is. Thus, the benefits of prostration are: oneself, others, and both can obtain them. First, the benefit obtained by oneself is: praising the excellent object, realizing oneself as holy, entering into holy conduct, the initiated matter is completed, there is this necessity. As the *Great Commentary on the Eight Thousand Verses* says: Those who cherish others, even for the sake of their lives, will not slacken their own efforts. Noble beings carry heavy burdens, and never abandon them in a state of distress. So it is. The benefit obtained by others is: realizing the holiness of the teacher and the scriptures, and generating aspiration. As Nagarjuna said: Making treatises is offering to the teacher, praising is not meaningless, for the purpose of generating faith and aspiration in the teacher and the treatises. So it is. The benefit obtained by both is: completing the accumulations, accomplishing the desired meaning. As the *Extensive Play Sutra* says: Possessing merit,