Chinese
《三律仪差别论》以辩驳旧译派之诤论，未集之库藏。 《三律仪差别论》以辩驳旧译派之诤论，未集之库藏。 《三律仪差别论》以辩驳旧译派之诤论，未集之库藏，题名如是。伟大的《三律仪差别论》以辩驳旧译派之诤论，未集之库藏，题名如是。顶礼吉祥上师与佛陀！ 其自性本初即寂静， 一切心识之宗派所未触及， 诸法之法性为何者， 向以大圆满之名宣说者敬礼！ 于为词句之水所醉之劫夺者象之首， 以经论与理证之爪而稍作休息， 于胜者教法一切喜乐之胜幢凯拉什山， 所竖立之白名声于三有中传播。 于此，法王文殊萨迦班智达大师造此《三律仪差别论》时，邪分别之辈生起，于此时法王萨迦巴先前已造，而后遮止宁玛派之邪分别广为增长，使众多佛法与补特伽罗染污。因此，我以清净之增上意乐发起，为消除彼等染污而作，有二：考察论师之意趣，与遣除他人之邪分别。第一者，雪域广为人知之大圆满，与大手印，与不作意之法类等，与加持传承之教规等，与加持转移之次第，与清净显现与耳传之法类等，与传授一脉相承次第之上师口诀等，与秘密真言之甚深不共之义等，与依于意义之某些讲说，与生起次第无戏论，与无相圆满次第之某些甚深，以此论之直接开示之词句作为考察依据者甚多，然于旧译派中作为考察依据之怀疑仅有少许，然依靠彼少许之种子
English
The Great Treatise on Differentiating the Three Vows, refuting the arguments of the Early Translation School, an Uncollected Treasury. The Great Treatise on Differentiating the Three Vows, refuting the arguments of the Early Translation School, an Uncollected Treasury. The Great Treatise on Differentiating the Three Vows, refuting the arguments of the Early Translation School, an Uncollected Treasury, thus it is titled. Homage to the glorious Lama and Buddha! Whose nature is primordially and utterly peaceful, Untouched by the dogmas of all minds, Whatever is the dharmata of all dharmas, I bow to the one who is taught by the name of Great Perfection! On the head of the elephant, the captor, intoxicated by the waters of words, With the claws of scripture and reasoning, having rested a little, On Mount Kailash, the victory banner of all the joys of the Victorious Teaching, The white fame that was raised spreads throughout the three realms. Thereupon, when the Dharma Lord Manjushri Sakya Pandita the Great composed this Treatise on Differentiating the Three Vows, those with wrong conceptions arose, thinking that at this time the Dharma Lord Sakya had previously composed and then refuted the Nyingma school, and wrong conceptions greatly increased, causing many Dharmas and individuals to become defiled. Therefore, I, having arisen from a completely pure intention, will act to dispel those defilements, in two ways: examining the intention of the treatise's author, and dispelling the wrong conceptions of others. The first is that the Great Perfection, which is widely known throughout the Land of Snows, and the Great Seal, and the Dharma cycles of non-mentation, and the precepts of the blessing lineage, and the stages of transference of blessings, and the Dharma cycles transmitted from pure visions and whispers, and the oral instructions of the lamas who transmit the single lineage, and the profound uncommon meanings of secret mantra, and some explanations that rely on meaning, and the generation stage without elaboration, and some profound completion stages without characteristics, are very often used as a basis for investigation by the directly stated words of this treatise, but there are only a few doubts about the basis for investigation in the Early Translation School. However, relying on that mere seed
Chinese
因此，有些人错误的想法大大增加，那些仅仅因为憎恨而喜欢阻止宁玛派的人，不了解论著作者的真实意图，也没有时间详细研究分类的直接教义的词义。他们认为此时萨迦法王阻止了宁玛派，并把所有他们认为可以用言语伤害的东西都当作后盾。然而，就像了解一滴水的特性就能了解所有水的特性一样，很容易知道所有追随者的争论都只是表面现象。那么，这样解释佛法有什么必要呢？应该说，自从后弘期开始后不久，玛尔巴噶举派仁波切就来到了北方，成为了众生的福报之光。其中，达波仁波切将《经庄严论》等的思想，大乘《宝性论》的直接教义，以及通过渐进道次第口诀解释的般若波罗蜜多，另命名为大手印，并在唐布扎尔宣讲。即使对于初学者，也能创造出本性、原始、基础状态的大手印证悟。这本身就是通过转移加持的意义的灌顶，作为首先进入的途径，通过激发密咒的大手印，在弟子的心中生起智慧，使雪域的所有山谷都充满了持有究竟实义实修传承的胜幢，并且涌现出伟大的成就者群体。与此同时，成就者琼波仁波切瑜伽士将那若巴的妹妹尼古玛上师金刚持亲自宣讲的甚深六法带到藏地，通过这条道路也获得了许多成就。此外，扎巴梅旺松等依靠显宗和幻化的道路，能够复活死者等，毫不费力地成就了许多共同的事业。许多人因为与至高成就吉祥黑汝嘎的思想相同，而以肉身前往了密严刹土大会的坛城。曾公和帕公等通过空行母部的道路，将粗大的身体转化为微尘。
English
Therefore, some people's wrong ideas have greatly increased, and those who only like to prevent the Nyingma school because of hatred do not understand the true intention of the author of the treatise, and do not have time to study the meaning of the words of the direct teachings of the classification in detail. They think that Sakya Dharma Lord prevented the Nyingma school at this time, and take all the things they think can be harmed by words as a backing. However, just as knowing the characteristics of one drop of water can know the characteristics of all water, it is easy to know that all the arguments of the followers are only superficial. So, what is the need to explain the Dharma in this way? It should be said that not long after the beginning of the Later Propagation Period, Marpa Kagyu Rinpoche came to the north and became the light of fortune for sentient beings. Among them, Dagpo Rinpoche explained the thoughts of the Sutra Ornament, etc., the direct teachings of the Mahayana Ratnagotravibhāga, and the Prajnaparamita explained by the gradual path oral instructions, and named it Mahamudra, and preached it in Tangbuzhar. Even for beginners, it can create the realization of Mahamudra of nature, original, and basic state. This itself is through the empowerment of transferring the meaning of blessing, as the first way to enter, by stimulating the Mahamudra of mantra, generating wisdom in the minds of the disciples, so that all the valleys of the snowy region are filled with the victory banner of holding the ultimate meaning practice lineage, and a great group of accomplished people emerged. At the same time, the accomplished Khyungpo Rinpoche Yogi brought the profound Six Dharmas personally taught by Naropa's sister Niguma Vajradhara to Tibet, and many achievements were also obtained through this path. In addition, Zhaba Mewangsum and others relied on the paths of exoteric and illusion, and were able to revive the dead, etc., and effortlessly accomplished many common deeds. Many people went to the mandala of the Ogmin Assembly Land with their physical bodies because they had the same thoughts as the supreme achievement, the glorious Heruka. Zeng Gom and Pa Gom, etc., through the path of the Space Section, transformed the coarse body into fine dust.
Chinese
涌现，以及朗玛、列尊和哲雄僧给嘉巴等，通过现观心髓之道，色身融入光中的也极为众多，因此在那些时期，西藏的大部分人对那条道路心生向往并进入，非常之多。虽然上面所说那些的意义之处不可能有错谬，但因为词句的繁琐和行持稍微简化，看起来好像稍微偏离了显密共同的大乘传统，看到这些后，法王吉祥萨迦派在那个时期，作为雪域这方土地上教法的依怙主，以共同显现的方式成立，为了不衰败对所有广为人知的大论典通过闻思而进入的轨范，因此创作了这部《辨别论》时，没有加入宗派的偏袒的在家人等，也把自己喜欢的东西当作本尊，为了证实其他是错误的，而念诵这部论典的词句。还有自认为是宗派者的演说家们，有些人是不经思索地模仿山谷的回声，有些人是预先怀着对某些人的嫉妒之心，没有领会论典作者的意图，或者即使领会了，也无法从偏袒的阴影中摆脱出来，作为后盾，只是背诵这部论典的字面意思，因此，一些没有福报的人，在把（论典）用于舍弃佛法的同时，也玷污了这部论典。第二是，依靠论典的词句，别人提出的疑问，以及用教证和理证来消除它。第一部分有两个：消除认为有直接阐明的破立，以及消除认为有间接涉及的。第一部分也有三个：消除认为中观和密宗见解没有差别，认为见解和修法没有区分，不认为上三部续是乘的次第的过失。第一是，这部论典中说：‘如果胜过波罗蜜多的离戏论，有更殊胜的见解，那么那个见解就变成有戏论的，如果离戏论就没有差别。’因此，法王只是把空性离戏论作为一般佛法的见解而安立的阶段
English
Emergence, as well as Langma, Lhetsun, and Trulshik Sengge Gyabpa, etc., through the path of Manifest Heart Essence, the physical body dissolving into light also occurred very frequently, so during those times, most people in Tibet aspired to and entered that path, which was very numerous. Although there could be no error in the meaning of those mentioned above, because the elaboration of words and practice were slightly simplified, it seemed as if they had slightly deviated from the common Mahayana tradition of Sutra and Tantra. Seeing this, the Dharma Lord Palden Sakya at that time, as the protector of the teachings in this land of Snow, was established in a common appearance. In order not to let the tradition of entering all the well-known great treatises through study and contemplation decline, he composed this Treatise on Differentiation. However, some biased laypeople who had not joined a sect also took what they liked as their yidam and recited the words of this treatise in order to prove that others were wrong. And some speakers who claimed to be sectarians, some imitated the echo of a valley without thinking, and some harbored jealousy towards certain people in advance, without understanding the intention of the author of the treatise, or even if they did, they could not get rid of the shadow of bias. As a backing, they only recited the literal meaning of this treatise, so some people without merit, while using it to abandon the Dharma, also defiled this treatise. The second is, based on the words of the treatise, the doubts raised by others, and eliminating them with scriptural authority and reasoning. The first part has two: eliminating the belief that there are directly stated affirmations and negations, and eliminating the belief that there are indirect implications. The first part also has three: eliminating the faults of believing that the Madhyamaka and Secret Mantra views are not different, believing that view and practice are not distinguished, and not believing that the upper three classes of tantras are the order of vehicles. The first is, in this treatise it says: 'If there is a more excellent view than the freedom from elaboration of the Paramita, then that view becomes elaborate. If it is freedom from elaboration, then there is no difference.' Therefore, the Dharma Lord only established the emptiness of freedom from elaboration as the view of general Dharma at the stage
Chinese
第一，没有理解到将体验本身之智慧置于密宗独特见地中的两种不同情况，以及后来那些过于习惯于思辨的人，凭借“见”这个词，将显宗和密宗的见地混为一谈。他们因此认为体验的智慧也只是无有破立的离戏而已。仅仅凭借“见”这个名称，就认为明明可以现量体验灌顶之智慧，却需要思辨作为辅助，稍微遮蔽了金刚乘的深奥精髓，没有想到思辨是证悟见地的方法。其原因在于，通常将“见”仅仅理解为因乘行者通过闻思所获得的离戏之思辨结论。如果这样，那么在后得位，就不可避免地会认为思辨是概念性的。然而，入定状态不仅不是语言和概念的领域，甚至也不是执着的对境。如果以前的大德们一致这样说，那么他们的观点与认为见地之基础不存在于该领域，并且远离一切承诺的观点，在意义上并没有不一致之处。一般来说，将心识所及的空性仅仅视为推测法性的理解范围，而不是事物的真实状态。他们说，法性，胜义谛是不可思议的智慧。而大多数的阅读者和闻思者，在没有亲身经历事物本质的情况下，仅仅在语言层面上通过思辨来臆测，佛陀曾多次说过，这种臆测的智慧与事物本质相违背。如《金刚经》中说：“法性非所知，彼不能被了知。”以及《报恩经》中说：“安住于意义，不安住于文字之后。安住于智慧，不安住于分别识之后。”等等，广为宣说。寂天菩萨也说：“胜义非是心识之行境，心识被认为是世俗。”仅凭这些就能够理解了。那么，为什么说通过闻思可以证悟呢？这是为了在后得位，对事物本来的存在方式获得一定的理解，从而断除
English
Firstly, not understanding the two distinct situations where the wisdom of experience itself is placed as the unique view of Secret Mantra, and those who are overly accustomed to speculation later on, relying on the word "view," conflate the views of both Sutra and Tantra. They therefore think that the wisdom of experience is merely the freedom from elaboration of negation. Relying solely on the name "view," they believe that even though the wisdom of empowerment can be directly experienced, speculation is needed as an auxiliary, slightly obscuring the profound essence of Vajrayana, not considering that speculation is a method for realizing the view. The reason for this is that, generally, "view" is understood only as the freedom from elaboration, the conclusion of study and contemplation of the causal vehicle. If that is the case, then in the post-meditation state, it inevitably leads to thinking that speculation is conceptual. However, the state of meditative equipoise is not only not the domain of words and concepts, but not even the object of attachment. If the great ones of the past all said this in unison, then their view is not inconsistent in meaning with the view that the basis of view does not exist in that domain and is free from all commitments. Generally, the emptiness that is made the object of the mind is said to be merely the scope of inference of suchness, not the actual state of things. They say that suchness, the ultimate truth, is inconceivable wisdom. And most readers and those who study and contemplate, without personally experiencing the nature of things, merely speculate on the linguistic level through speculation. The Buddha has said many times that this speculative wisdom is contrary to the nature of things. As it says in the Diamond Sutra: "Suchness is not knowable, it cannot be known." And in the Sutra of Repaying Kindness: "Abide in meaning, do not abide after the letters. Abide in wisdom, do not abide after the discriminating consciousness." And so on, it is widely proclaimed. Shantideva also said: "The ultimate is not the object of the mind, the mind is considered to be conventional." This alone is enough to understand. So, why is it said that one can realize through study and contemplation? This is because in the post-meditation state, one gains a certain understanding of the way things naturally exist, thereby cutting off