English
To bestow showers of nectar, like the moon's cool rays. Such a being, endowed with perfect qualities of wisdom, compassion, and power, is worthy to be revered as the supreme ornament on the crown of all scholars and accomplished ones residing in the three realms, represented by this land of snow. He was born in the heart of a lotus flower in the radiant, stainless ocean isle, not relying on the essence of a father or the conditions of a mother, but born in the manner of spontaneously arising wisdom. He is free from the destruction of birth and death, aging and decay, and with an unchanging vajra body, he places beings according to their individual capacities in the auspiciousness of benefit and happiness. To that guru of beings, the author pays homage with great reverence. This homage is the homage of conventional expression, and the homage of encountering the ultimate view, realizing the non-duality of subject and object. The necessity of such praise is also stated by the protector Nagarjuna: 'For those who compose treatises, praising the teacher is not without purpose. It is in order to generate faith and longing for the teacher and the treatise.' As such, it is necessary so that the author himself may complete the accumulation of merit and bring the composition to completion, and so that later readers may recognize the treatise as supreme and enter into it with reverence. Third, the vow to compose: To wash away the defilements of beings' minds, the wise sage, holding aloft a beautiful vase of lapis lazuli, bestows the nectar of the well-spoken three vows. Gather here, all you who seek meaning! This means that, in order to wash away the defilements of ignorance and delusion from the minds of all beings, the author himself, manifesting as a sage renowned in the world for possessing great qualities, I, the Ngari Pandit, will impart the perfect wisdom that fully understands the words and meanings of the scriptures and their commentaries without error, comparing it to a beautiful vase of lapis lazuli held in the hand of a sage. The well-spoken treatise on the three vows, which is free from the faults of non-realization and misinterpretation, is like a stream of nectar that cures all diseases, and this is what is to be bestowed. In order to obtain the complete and unerring path to the supreme state of liberation,
Chinese
聚集在这里的是那些致力于修持三律仪的幸运者们。请你们通过听闻和思考等方式来确定，并体验其意义的精华。这是劝勉。这很好地展示了论典的四种必要性等：三律仪是所诠释的内容。从这美好的言论中，能够很好地理解所诠释的内容，并进入解脱之道，这是必要性。进入后最终获得菩提，这是究竟必要。这些也因为依赖于一个而产生一个，所以成立为具有关联性。第二，中间的善，论典的意义。通过区分解释的基础，进行简要的展示。通过详细展示三律仪各自的自性和应学之处，进行详细的解释。通过对这三者如何在一个人相续中无矛盾地修持的方式进行最终的考察，来总结意义。总共有三个章节，内分五个小节。其中，第一章通过区分解释的基础，进行简要的展示，分为三部分：确定应净化的自性、界以及最终的果；总说获得之道的分类；通过一切乘道的要点都包含在三律仪的修持中这一关联性来确立框架。第一，确定应净化的自性、界以及最终的果：大圆满，智慧总体的形象，完全清净身，大金刚持，果的最终是唯一的佛。也就是说，总的大圆满可以分为三类：基础大圆满是指众生界中以如来藏的自性存在的那部分；道大圆满是指在其上的去除二障习气的道路，是一切乘的最终；果大圆满是指脱离一切障碍，内在明澈，具有童瓶身自性的无上身和智慧。因此，应净化的就是如来藏，在论典中被称为种姓，但由于宗派的不同，观点也不同。声闻部的分别说者认为，不执着于有和有的工具的心所知足是圣者的种姓，因为不执着能
English
Gathered here are the fortunate ones who are dedicated to practicing the three vows. Please ascertain through listening, thinking, and so forth, and experience the essence of its meaning. This is an exhortation. This also well demonstrates the four necessities of the treatise: the three vows are the subject matter. From this excellent exposition of the expression, one can well understand the meaning of the subject matter and enter the path of liberation, which is the necessity. Having entered and ultimately attained enlightenment is the ultimate necessity. These also arise one dependent on the other, thus establishing a relationship. Second, the virtue in the middle, the meaning of the text. Briefly stated through the gateway of sequentially dividing the basis of explanation. Explained in detail through the gateway of elaborately showing the nature and precepts of each of the three vows. Summarizing the meaning through the gateway of examining how these three are practiced without contradiction in the continuum of one individual. There are three general sections, subdivided into five chapters. Of these, the first chapter briefly states through the gateway of sequentially dividing the basis of explanation, into three parts: identifying the object of purification, the element, and the ultimate result; generally explaining the divisions of the path to be attained; establishing the framework through the connection that the essence of the path of all vehicles is contained in the practice of the three vows. First, identifying the object of purification, the element, and the ultimate result: The Great Perfection is the form of the entirety of wisdom, the completely pure body, the Great Vajradhara, the ultimate result is that single Buddha. That is to say, the general Great Perfection is divided into three: the ground Great Perfection is that which abides in the nature of the Sugata-garbha in the realm of sentient beings; the path Great Perfection is the path that purifies the habitual tendencies of the adventitious two obscurations on top of that, which is the ultimate of all vehicles; the fruit Great Perfection is the unsurpassed body and wisdom, free from all obscurations, the nature of the inner clear youthful vase body. Therefore, the object of purification is the Sugata-garbha, which is known as the lineage in the treatises, but there are different views due to the influence of philosophical schools. The Hearers, the Vaibhashikas, consider contentment, the mental factor of not being attached to existence and the instruments of existence, to be the lineage of the noble ones, because non-attachment can
Chinese
被称为为了产生无漏之法。其含义是，有是五蕴，有的资具是法衣等。《律藏》中说：以法衣、乞食、简陋住所知足是圣种姓，喜欢舍弃和禅修是圣种姓，总共说了四种，其中前三种是有之资具的对治，后一种是有的对治。其中，舍弃是灭谛，禅修是道谛。经部宗认为，心之种子是能产生无漏智慧的能力。唯识宗认为，从无始以来，存在于心相续中的产生无漏之法的能力是法性所获得的。《辨中边论》中说：其中，自性安住之种姓是被六处所区分的，那是从一到一传递而来，具有无始的时间，是法性所获得的。如此等等。所有这些都是总集起来而说实有的宗派。大乘中观宗认为，虽然大多数都赞同有垢如来藏，但对它的认识方式有很多细微的差别。这里按照大乘不共的宗派来说，心性本来自性清净，是不作的智慧，空明无迁变地存在，这就是如来藏。《三摩地王经》中说：清净澄澈光明，不杂不作之自性，是如来之藏，本来自在之法性。那么，众生具有如来藏的方式是怎样的呢？它以空明无碍不作的自性而存在，比如酥油遍布于牛奶中，或者油遍布于芝麻中一样。因此，《宝性论》中说：圆满佛陀身是散发之因，以及如是无差别之因，具有种姓之因，所以一切有情，恒常具有如来藏。以三个理由说明一切有情都具有如来藏之后，本体、因、果、作用、结合，以及状态、如是、周遍行、恒常、无变异功德无差别，应当理解为胜义法界的密意。以十种分类确定了它的含义。佛
English
It is called the cause for the arising of undefiled Dharma. Its meaning is that existence is the five aggregates, and the requisites of existence are Dharma robes, etc. The Vinaya states: "Being content with Dharma robes, alms, and meager dwellings is a noble lineage, and delighting in renunciation and meditation is a noble lineage." Of the four mentioned, the first three are antidotes to the requisites of existence, and the latter is an antidote to existence itself. Among these, renunciation is the truth of cessation, and meditation is the truth of the path. The Sutra School asserts that the seed of mind is the potential to generate undefiled wisdom. The Mind-Only School asserts that the power to generate undefiled Dharma, which has existed in the mind-stream since beginningless time, is obtained by Dharma-nature. The *Distinguishing the Middle from the Extremes* states: "Among these, the naturally abiding lineage is distinguished by the six sense bases, which are transmitted from one to another, have beginningless time, and are obtained by Dharma-nature." So forth. All of these are the schools that assert entities by combining conditioned phenomena. The Great Vehicle Madhyamaka School asserts that although most agree with the Tathagatagarbha with defilements, there are many subtle differences in how it is recognized. Here, according to the unique Great Vehicle school, the nature of mind is primordially pure, unconditioned wisdom, empty and clear, existing without change, which is the Tathagatagarbha. The *Samadhiraja Sutra* states: "Pure, clear, and luminous, uncompounded and unperturbed, is the essence of the Sugata, the Dharma-nature that has existed from the beginning." How do sentient beings possess the Tathagatagarbha? It exists in the nature of emptiness, clarity, unobstructedness, and unconditionality, just as butter pervades milk or oil pervades sesame seeds. Therefore, the *Uttaratantra* states: "The body of the complete Buddha is the cause of emanation, and the cause of suchness being inseparable, and the cause of having lineage, therefore all embodied beings constantly possess the Tathagatagarbha." After explaining that all sentient beings possess the Tathagatagarbha for three reasons, it establishes its meaning with ten
Chinese
恶劣莲花蜂蜜于蜂，糠秕之中精华不净内里金，地上宝藏竹等果小等，破烂衣服里面胜者身像，恶劣女人腹中人主等，如地上有珍宝黄金一样，突发烦恼垢染所遮蔽的，如是众生都有此界存在。如是垢染遮蔽之理以九喻开示差别，于彼密咒金刚乘之时，称为基续自性任运成就之坛城，说是不可变的广大的安乐和一切殊胜具足的空性无别的心的法性。特别是阿底瑜伽说心的法性觉性空明的体性上，身和智慧的法一切如日和光芒一样无离无合圆满，所以说是大圆满。心滴中说，基位觉性体性自性和，大悲三具足胜者心藏上，三身自然安住而宣说。金刚鬘中说，有身心间何者住，自生无漏智慧身。二观察中说，身中大智慧安住等。全知龙钦巴说，胜者法轮中品三种解脱，所诠之体各自自明，众生界中如来藏，自性安住称大圆满。如是所说，智慧彼性亦是体性自性大悲，即基位之三智慧，和法界智等执持相之五智慧，和如所有尽所有智，即趣向于境之二智慧，基果一切智慧无异体，轮回之法一切皆是无有显现突发性的，法性彼性不可言说，故而周遍于有寂一切，故说为智慧总集之相，如是所说，所净基位法性如来藏彼性，所净突发之垢染显现为轮回之法一切，能净三律仪道之精华持明咒道甚深道，无有显现突发性的垢染二障
English
Bad lotus honey on bees, essence in chaff, gold in impurity, treasures on the ground, small fruits like bamboo, the body of the Victorious One inside tattered clothes, lords of men in the wombs of bad women, just as there are precious jewels and gold on the earth, likewise, this element exists in sentient beings, obscured by sudden afflictive defilements. As the way defilements obscure is shown with nine examples, in the context of Secret Mantra Vajrayana, it is known as the spontaneously accomplished mandala of the ground continuum. It is explained as the nature of mind, the indivisible great bliss of immutability and emptiness endowed with all supreme aspects. In particular, Ati Yoga says that on the nature of mind, the essence of awareness, empty and clear, all the qualities of body and wisdom are completely perfect, inseparable like the sun and its rays, therefore it is called Great Perfection. From the Heart Drop: 'The ground-abiding awareness, essence, and nature, and the compassion, the three-fold heart of the Victorious Ones, it is said that the three bodies naturally reside.' And from the Vajra Garland: 'Whatever dwells in the heart of embodied beings is the self-born, uncontaminated form of wisdom.' And from the Two Examinations: 'Great wisdom dwells in the body,' and so on. Kunkyen Longchenpa said: 'The middle turning of the Victorious One's wheel has three liberations; the essence to be taught is individually self-aware; in the realm of sentient beings, as the Sugata-garbha, naturally abiding, it is known as the Great Perfection.' As it is said, that wisdom itself is also essence, nature, and compassion, that is, the three wisdoms of the ground, and the five wisdoms that grasp characteristics, such as the wisdom of the Dharmadhatu, and the two wisdoms that engage with objects, known as knowing how it is and how many there are. All the wisdoms of the ground and result are not different, and all the phenomena of samsara are impermanent and sudden appearances. Since that Dharmata is beyond expression, it pervades all of existence and peace, therefore it is called the form of the totality of wisdom. As such, the basis for purification, the Dharmata Sugata-garbha itself; all the phenomena that appear as the objects to be purified, the sudden defilements, the phenomena of samsara; the essence of the path of the three vows, the profound path of mantra, the vidyadhara, which purifies, the two obscurations of sudden and impermanent defilements.