Chinese
《三律仪决择论》之释文，名为开启新慧者心扉之甘露妙语宝藏。降魔。 《三律仪决择论》之释文，名为开启新慧者心扉之甘露妙语宝藏。降魔。 《三律仪决择论》之释文，名为开启新慧者心扉之甘露妙语宝藏》之论著。嗡 索斯帝 悉殿（藏文，梵文天城体：ॐ स्वस्ति सिद्धम्，梵文罗马拟音：oṃ svasti siddhaṃ，汉语字面意思：嗡，吉祥，成就）。 于诸导师之中央，如白莲花般。 极赞调伏具诤众生之光辉。 稀有导师，无与伦比之释迦王。 最初以您之足，作为我顶髻之庄严。 无量光怙主之幻化乃是， 将辛度之莲池，转变为名号身之光辉。 以不死持明青春之姿态， 压伏显有，于彼由衷敬礼。 雪域众生最初之导师， 如意降临之堪布寂护。 于雪域黑暗之中，为弘扬佛法之， 光明，最初迎请之赞普赤松德赞。 三者对西藏，尤为慈爱之力量。 稀有事迹，直至如今亦， 如现量成立之恩德聚。 不忆念者，除畜生外更有谁？ 于此末世，再次法王您， 持戒班智达之形象而示现， 将佛陀之语，精要摄集， 赐予三律仪决择之甘露妙药。 于此理，遍知一切大学者。 达玛师利（དྷརྨ་ཤྲཱི，Dharmaśrī）等，先前诸位智者们， 随心所欲阐释之善说，于此， 忆念为令佛法不衰而弘扬之恩德。 再次为如我一般闻少之新学者， 言辞简略，所诠之义不谬误。 要义直取，舍弃广说之繁琐。 易看易懂，作为最初之入门， 如是适宜之想，努力撰写此论著， 对求法者而言，乃费力小而意义大之礼物。 因此，以此清净之发心与精进， 祈愿成为具意义者，祈请加持。 彼者，我等之导师，具善巧方便与无量大悲者，为了将此刹土之所化众生引入无上解脱道
English
The commentary on the treatise "Discriminating the Three Vows," entitled "The Nectarine Feast that Dispels the Torment of the Mind of the New Intelligence." Dudjom. The commentary on the treatise "Discriminating the Three Vows," entitled "The Nectarine Feast that Dispels the Torment of the Mind of the New Intelligence." Dudjom. This is the treatise entitled "The Nectarine Feast that Dispels the Torment of the Mind of the New Intelligence," a commentary on the treatise "Discriminating the Three Vows." Om Swasti Siddham (藏文，梵文天城体：ॐ स्वस्ति सिद्धम्，梵文罗马拟音：oṃ svasti siddhaṃ，汉语字面意思：Om, may there be well-being, may there be accomplishment). In the center of a thousand guides, like a white lotus, Shining forth the glory of taming the contentious beings who are greatly praised. The wondrous teacher, the incomparable Shakya King, I first hold your feet as the ornament of my crown. The play of the protector of infinite light is, Transforming the lotus lake of Sindhu into the glory of the name body. With the youthful form of the immortal vidyadhara, Subduing existence and peace, I respectfully bow from my heart. As the first guide for the beings of the snowy land, The great abbot Shantarakshita who came as desired. In the darkness of the snowy land, for the sake of the Victorious Dharma, The first to invite the illuminator, King Trisong Detsen. The power of the three, especially loving Tibet, The wondrous deeds, even to this day, Are manifestly established as a heap of kindness. Who other than an animal would not remember them? In this final age, again, the Dharma King himself, Taking the form of a vow-observing pandita, Gathering the essential meaning of the Buddha's words, Bestowed the nectarine share of the Three Vows Discrimination. In this regard, the great translator Lotsawa, who sees all that is to be known, And the learned ones of the past, such as Dharmashri (དྷརྨ་ཤྲཱི，Dharmaśrī), have, Expounded various excellent explanations; here, I remember the kindness of those who spread the Victorious Dharma without it declining. Again, for the sake of new students like myself who have little learning, Few words in expression, and no error in the meaning expressed. Extracting the essential points, abandoning elaborate explanations, Easy to see and easy to understand, as an initial gateway, I thought this much was appropriate, and I have diligently composed this. For those who seek the meaning, it is a gift that is small in effort but great in meaning. Therefore, with this pure intention and diligence, I pray that it may become meaningful, and I request blessings. That is, our teacher, who possesses skillful means and immeasurable compassion, in order to lead the beings of this realm to the unsurpassed path of liberation,
Chinese
总而言之，佛陀所说的八万四千法蕴，如果全部归纳起来，可以归纳为四藏。因为它们所要表达的全部内容，也都包含在三律仪的修持之中。因此，彻见此乃显密一切教法的精华要义。文殊菩萨真身，化现为法王梵天之花的三密形象，即安多地区的大学者，莲花王坚固金刚名称幢吉祥贤，此人已臻至贤者之巅，成就之高地。他以大慈悲心特别关照我们这些后学弟子，将三律仪的修持提炼为精要，为了宣讲这部殊胜的妙论，分为三个部分：首先是善妙的开端之义，中间是善妙的正文之义，最后是善妙的结尾之义。首先，善妙的开端之义也分为三个部分：标明题目，礼赞，立誓造论。首先是标明题目：名为《大圆满道的支分——三律仪之决择》的论著。意思是说，在心的自性未被改造的甚深状态中，基、道、果的一切法，无需寻觅，本来圆满，自然成就，这是无上的伟大。毫不错误地直接确定这个道理，因此是所有道之究竟，即阿底瑜伽。阿努瑜伽以下，所有显密教法，也都是为了证悟此理的道的支分。而这一切所要表达的修持之精要，就是三律仪。通过三种观察，毫无增损地确定其意义，因此称为“决择”。“论著”一词的含义是调伏和救护，因此具有从因——烦恼中调伏，从果——恶趣的生存中救护的功德，所以称为论著。如《释量论》中说：“调伏一切烦恼敌，救护恶趣之有，调伏救护具功德，故名论著非他有。”“在”的意思是“在此存在”。就是这样。
English
In summary, all the eighty-four thousand collections of Dharma spoken by the Buddha can be condensed into the four baskets. Because all that they express is also included within the practice of the three vows. Therefore, having thoroughly seen this as the essence of all the teachings of Sutra and Tantra, the very embodiment of Manjushri, who manifested the three secrets of the Dharma King Brahma's flower, the great scholar of Ngari, Padma Wanggyal Dorje Drakpa Gyaltsen Pal Zangpo, who reached the pinnacle of scholarship and the heights of accomplishment, with great compassion, especially considering us, his followers, distilled the practice of the three vows into essential points. To explain this extraordinary and wonderful exposition, there are three parts: first, the virtue of the beginning; second, the virtue of the main body; and third, the virtue of the conclusion. First, the virtue of the beginning also has three parts: stating the title, paying homage, and making a commitment to compose. First, stating the title: This is the treatise called "The Determination of the Three Vows, a Branch of the Great Perfection Path." This means that within the profound state of the uncorrected nature of mind, all the dharmas of the ground, path, and fruition are spontaneously accomplished as primordially complete without being sought. This is the unsurpassed Greatness. Because it directly and unerringly establishes this truth, it is the ultimate of all paths, which is Atiyoga. All the teachings of Sutra and Tantra, from Anuyoga downwards, also become branches of the path that realize this. And the essence of the practice that all of these express is the three vows. Because its meaning is determined without addition or subtraction through the three examinations, it is called "Determination." The meaning of the word "treatise" is taming and protecting, so it has the qualities of taming from the cause—afflictions—and protecting from the result—the existence of bad destinies, therefore it is called a treatise. As it is said in the Commentary on Valid Cognition: "That which tames all the enemies of afflictions, and protects from the existence of bad destinies, because of the qualities of taming and protecting, it is called a treatise, these two are not found in other systems." "Is present" means "it exists here." Thus it is.
Chinese
说明名称的必要：对于上等根器者，仅凭名称就能完整包含经文要义，从而轻易理解首尾全部内容；对于中等根器者，能够确定经文的行文方式和总体意义；即使是下等根器者，也能乐于迅速进入与名称含义相符的经文，并且认识书本，这就是必要性。第二，致敬分二： общей сложности по отношению ко всем коренным ламам и в частности по отношению к великому учителю Падмасамбхаве. 首先是对所有恩德根本上师的敬礼，其次是对大导师莲花生大师的敬礼。 第二，是对大导师莲花生大师的特别敬礼： 殊胜二资水藏所搅动， 智悲白光降下胜妙甘露雨， 雪域一切智者成就之顶严， 莲生金刚我向您顶礼！ 这是将吠陀论者认为从搅动大海中出现月亮的说法，与佛法义理结合，作为一种修辞手法。也就是说，从具备圆满福德之因和智慧之果的殊胜二资粮深渊或大海中，搅动和积累了通达一切所知而无碍的智慧，以及无缘大悲，二者结合的白光，就像圆满的月亮一般，为了调伏的众生，自然而然地示现了宣说包含道和果的无上金刚乘的利生事业。
English
The necessity of mentioning the title: For those with superior faculties, the title itself fully contains the essence of the text, so that all the meaning from beginning to end will be easily understood; for those with intermediate faculties, they will gain certainty about the general meaning of the text's structure; and even for those with inferior faculties, they will be eager to quickly enter the text itself that corresponds to the meaning of the title, and they will also recognize the book. Secondly, there are two aspects to the homage: generally, paying homage to the kind guru, and specifically, paying homage to the great teacher Padmasambhava. First, paying homage to the kind guru in general: "Namo Guruve." When this Sanskrit phrase is translated into Tibetan, "Namo" means to pay homage, and to whom? "Guruve" means to the guru. The word "Guru" implies heaviness, referring to the immeasurable knowledge of the guru who is heavy with the burden of vast qualities of learning and realization, and whose kindness is like that of a mother with great compassion and love. Therefore, it means to bow with great reverence in body, speech, and mind to such a guru. So, what is the reason for paying homage to the guru at the very beginning? As the teacher Bhavila said: "The Vajra master who has obtained empowerment and supreme accomplishment is the Tathagata. I prostrate to all the masters residing in the realms of sentient beings in the ten directions, in the three times." This is the general homage. Second, paying homage specifically to the great teacher Padmasambhava: From churning the ocean of the two glorious accumulations, White light of wisdom and compassion rains down the definitive secret. The supreme crown ornament of all the scholars and siddhas of the snowy land, Lotus-born Vajra, I bow to you as the guru of beings! This is a figurative ornament that combines the Vedic belief that the moon emerged from churning the ocean with the principles of Dharma. That is, from churning and accumulating the two glorious accumulations, the cause of merit and the result of wisdom, which are fully endowed, from the deep ocean, wisdom that is unobstructed in all objects of knowledge, and great compassion of non-referential love, the union of the two, the white light, like the fully complete circle of the moon, spontaneously accomplishing the activity of teaching the path and fruit of the unsurpassable Vajrayana to those to be tamed.
Chinese
降下甘露之雨，犹如月亮的清凉光芒。像这样具备圆满的智慧、慈悲和能力功德者，对于以雪域为代表的三界众生来说，堪为一切智者和成就者的至上顶严，值得依止。他诞生于光彩夺目、无垢的海洋洲的莲花蕊中，不依赖父亲的精血和母亲的因缘，而是以自生智慧的方式诞生，远离生老病死的摧残和衰老，以不变的金刚身，根据各自的根器，将所化众生安置于利益安乐的吉祥之中。对于这样的众生上师，作者以极大的恭敬顶礼。这样的顶礼是世俗表法的顶礼，是证悟了能礼所礼二者无别的胜义谛见之顶礼。如此赞颂的必要是，龙树菩萨说：著论者对导师，作赞颂并非无意义，是为了对导师和论典，生起信心和渴求。如是说，为了作者自己圆满了资粮而使著作究竟完成，以及后来的读者们能够视此论典为殊胜而恭敬地进入，所以有此必要。第三，立誓造论：为洗净众生心垢，具慧仙人，手持妙好琉璃宝瓶，将善说三律仪甘露水布施，希求意义之众生，皆汇聚于此！这是说，为了洗净一切众生心中无知愚昧的垢染，作者自己化现为世间具有盛名功德的仙人形象，我，阿里班智达，将毫不颠倒地通达包括经论及其释疏在内的词句和意义的圆满智慧，比作仙人手中所持的无比清净的妙好琉璃宝瓶。瓶中所盛的，是没有未证、错证等过失的善说三律仪论典，犹如能消除疾病的甘露水，现在将要布施。为了获得解脱胜位的完整无误之道路