Chinese
各宗派的见解阐明之《教法源流·宗派大论·教灯》。班智达喜饶沃。 各宗派的见解阐明之《教法源流·宗派大论·教灯》。班智达喜饶沃。 罗大师班智达喜饶沃所著的阐明各宗派见解之《教法源流·宗派大论·教灯》已在此。三身无别金刚持的自性。 为调伏众生而化现大海人相，以各种调伏方法为调伏众生而不觉疲倦。 顶礼根本传承诸位上师。自性离戏如虚空般清净是法身。 二无别大乐之嬉戏圆满受用，为调伏众生而随顺各地化现。 以无上恭敬顶礼佛陀主尊。导师之教法，十二部经典。 以及修持之殊胜方便，八支圣道。胜义离戏寂灭涅槃之法。 以无上恭敬顶礼救护之法。能仁之弟子，声闻圣者二部。 断除有寂过患之缘觉圣者二种。有学与无学，胜者佛子之圣众。 以无上恭敬顶礼大僧众。以智慧大海于虚空广布。 断除未悟、邪悟、怀疑之网，如实通达所知之实相。 罗大师班智达喜饶沃将宣说。若未以闻思二者断除增益。 未通达见解之实相，自诩为大禅修者，愚者以虚妄自满。 智者鄙视无意义之耐苦者。以声明量学精研词义关联。 纵然精通大论名相，却未见自心本性，仅以言语衡量。 证悟者鄙视言辞傲慢者。犹如眼观足行路。 以闻思断除所知增益，将窍诀精要持于心中而于寂静处禅修。 成就殊胜意义后，成为众生之吉祥怙主。
English
The Lamp of the Doctrine, the Great Treatise on Tenets, a Dharma History that Clearly Explains the Views of Various Schools. Pandit Sherab Wo. The Lamp of the Doctrine, the Great Treatise on Tenets, a Dharma History that Clearly Explains the Views of Various Schools. Pandit Sherab Wo. Herein lies The Lamp of the Doctrine, the Great Treatise on Tenets, a Dharma History that Clearly Explains the Views of Various Schools, composed by Pandit Sherab Wo of Lama Rog. The very essence of Vajradhara, inseparable from the three kayas. Taking the form of a great ocean of men for the sake of taming beings, tirelessly working for the benefit of those to be tamed through various methods of taming. I prostrate to all the root and lineage lamas. The Dharma Kaya, pure like space, free from inherent nature and elaboration. Perfectly enjoying the play of great bliss, non-dual, and manifesting in various forms in accordance with the land for the sake of taming beings. I prostrate with supreme reverence to the principal Buddha. The Teacher's doctrine, the twelve scriptures of the sacred Dharma. And the supreme means of accomplishment, the eightfold noble path. The ultimate, free from elaboration, the peaceful Dharma of Nirvana. I prostrate with supreme reverence to the Dharma that protects. The disciples of the Mighty One, the two groups of noble Shravakas. The two types of noble Pratyekabuddhas who have destroyed the faults of existence. The superior assembly of the sons of the Conquerors, those in training and those beyond training. I prostrate with supreme reverence to the great Sangha. Having widely spread the great ocean of wisdom into the sky. Cutting through the nets of non-understanding, misunderstanding, and doubt, realizing the nature of knowable things as they are. Sherab Wo, the Pandit of Rog, will explain. If one has not cut off the imputations with the two, hearing and thinking. Without understanding the nature of the view itself, boasting that "I am a great meditator," a fool is proud of his falsehood. The wise are ashamed of those who endure hardship without meaning. Having thoroughly investigated the connection between words and meanings through the science of sound and logic. Even if one becomes skilled in the terminology of great treatises, without seeing one's own true nature, one measures only with words. Those with realization despise those who are arrogant with words. Just as one walks with one's feet after looking with one's eyes. Having cut off the imputations of knowable things through hearing and thinking, holding the essence of the instructions in one's heart, meditate in solitude. Having accomplished the supreme meaning, become the glorious protector of beings.
Chinese
这是能仁的殊胜之子，是众生的怙主。追随者们也请同样铭记于心。在此，为了那些包括天、人、非天在内的世间众生，将导师金刚能仁自在者们善说的一切教法之义，简略地归纳为共同的法相，并简略地讲述宗派的次第。总的来说，建立宗派有三个方面：一是确立所要认定的对境，即所知之法；二是认知所知之境的能知者，即士夫的智慧；三是此二者无二，即揭示所知事物的实相。首先，所要认定的所知分为两种：境本身和境的差别。所知之境本身，是指从色法到一切种智之间的所有法。这又分为两种：自相之法和清净之法。对此，《诸佛之智慧决定经》中说：一切诸法无有余，皆持各自之自相，然非清净之性故，我宣说彼清净法。那么，什么是自相之法呢？一切所知事物的法，各自都有不同的自相。例如，火的自相是热，水的自相是湿等等。或者，瓶子的自相是口张开，底部收缩，颈细，腹鼓，唇外翻等等。从色法到一切种智，或者说，显现为法性的事物，各自都有不同的自相。也就是说，各自都具有周遍性大、周遍性小，以及与不可能的三种情况相分离的自反体性。那么，既然如此，已经有了自相，为什么还要称之为“法”呢？原因是，一切法性事物，都被法性如是性所周遍，因此称为自相之法。它周遍于轮回和涅槃的一切。清净之法，特别是直接或间接获得解脱和一切种智的方法。这又分为两种：所诠释的意义之法和能诠释的语
English
This is the supreme son of the Sage, the protector of beings. May all followers keep this in mind as well. Here, for the sake of worldly beings including gods, humans, and asuras, I will briefly summarize the meaning of all the teachings well-spoken by the teachers, the Vajra Sage Lords, and establish them as common Dharma aspects, and briefly explain the order of philosophical tenets. In general, establishing philosophical tenets has three aspects: first, establishing the object to be ascertained, which is the Dharma of knowable things; second, the knower who apprehends the object of knowledge, which is the mind of an individual; and third, the non-duality of these two, which is revealing the nature of knowable things. First, the knowable object to be ascertained has two aspects: the object itself and the distinctions of those objects. The object of knowledge itself is all the Dharmas from form to omniscience. This again has two aspects: the Dharma that holds its own characteristic and the Dharma of purification. Furthermore, in the Sutra of Ascertaining the Wisdom of All Buddhas, it says: All Dharmas without exception, hold their own characteristics, but because they are not of a purifying nature, I will explain that which is purifying. So, what is meant by the Dharma that holds its own characteristic? All Dharmas of knowable things each have their own distinct characteristics. For example, the characteristic of fire is heat, the characteristic of water is moisture, and so on. Or, the characteristic of a vase is that its mouth is open, its base is narrow, its neck is thin, its belly is bulging, its lip is curved outward, and so on. From form to omniscience, or rather, all things that appear as entities, each has its own distinct characteristic. That is to say, each has its own self-reflexive substance that is pervasive, less pervasive, and separate from the three impossibilities. So, if it holds its own characteristic, why is it called "Dharma"? The reason is that all entities of Dharma are pervaded by the suchness of Dharma-nature, and therefore it is called the Dharma that holds its own characteristic. It pervades all of samsara and nirvana. The Dharma of purification is, in particular, any method that directly or indirectly obtains liberation and omniscience. This has two aspects: the Dharma of the nature of the meaning to be expressed and the word of expression.
Chinese
这仅仅是法。此外，在《经庄严论》中说：犹如闻之极香，尝之美味的药，同样，法也有两种，应知其义和文字。这两者的区别是：以名、句、字之集合，以执著的方式来表达事物，其所表达的对境是所说义之法；而能使了解意义的名、句、字之集合，是能说词之法。为了确立所说之义，能说词之法有两种：佛语和论典。《天子请问经》中说：一切法都包含在佛语和论典中。善说和它的意旨解释，由于它的力量，释迦的教法将长久住于此世间。如是，为了以佛语和论典来确立这珍贵的佛法，有五种意义：一、如来如何现证菩提之理；二、彼如何说法之理；三、教法如何结集之理；四、如何在天人和人间的国土中流传之理；五、开示这些法的分类。第一，关于导师圆满正等觉如何现证圆满菩提之理，有七种不同的观点。首先，小乘的两个部派说：在三个无数劫中积累资粮，作为一个普通的凡夫，从在家出家，进入苦行，在一个座垫上压住十地，然后在金刚座处成佛。对此，《俱舍论》中说：即使不是圣者，对于父母、病人、说法者和最后有菩萨，供养是无法衡量的。应理解此意。此外，名相大乘的人说：导师最初发起殊胜菩提心，中间通过各种难行之行积累福德和智慧资粮，次第登上十地，最后在十地自在的顶髻中化生为白莲花，作为天人的导师而证悟。
English
This is merely the Dharma. Moreover, in the Ornament of the Sutras, it says: Just as a medicine that smells extremely fragrant and tastes delicious, similarly, the Dharma also has two aspects, which should be understood as meaning and letters. The difference between these two is: that which expresses things through the collection of names, sentences, and letters, in the manner of attachment, the object to be expressed is the Dharma of the meaning to be spoken; and that which is the collection of names, sentences, and letters that enables understanding of the meaning, is the Dharma of the words that speak. To establish the meaning to be spoken, there are two types of Dharma of words that speak: the Buddha's words and the treatises. In the Sutra Requested by the Son of the Gods, it says: All Dharmas are contained in the Buddha's words and the treatises. Well-spoken words and their explanations of intent, by their power, this teaching of Shakya will remain long in this world. Thus, in order to establish this precious Buddha Dharma with the Buddha's words and treatises, there are five meanings: 1. How the Tathagata manifests enlightenment; 2. How he teaches the Dharma; 3. How the teachings are compiled; 4. How they are known in the lands of gods and humans; 5. Showing the classification of these Dharmas. First, regarding how the teacher, the perfectly complete Buddha, manifests perfect enlightenment, there are seven different views. First, the two Hinayana schools say: Having accumulated merit for three countless eons, as an ordinary being, renouncing the household life, entering into asceticism, pressing down the ten grounds on a single seat, and then becoming enlightened at the seat of Vajra. Regarding this, the Abhidharmakosha says: Even if not an Arya, for parents, the sick, the speaker of Dharma, and the Bodhisattva of the last existence, the merit is immeasurable. The meaning of this should be understood. Furthermore, those of the Mahayana of characteristics say: The teacher first generated the supreme mind of enlightenment, in the middle accumulated the collections of merit and wisdom through various difficult practices, gradually ascended the ten grounds, and finally took birth as a white lotus flower in the supreme dominion of the tenth ground, acting as the teacher of the gods and becoming enlightened.
Chinese
据说，佛陀应诸佛的劝请之声来到人间，圆满了十二事业而成佛。这在《广大嬉戏经》中有详细的阐述。另外，密宗瑜伽师们说，导师在发起无上菩提心等方面与显宗相同，但特别之处在于，国王义成就将苦行的躯壳留在人间，而心识则在色究竟天成就为大遍照佛，十方诸佛赐予五种菩提灌顶。如此成佛后，在须弥山顶等地宣说了瑜伽四续等法，之后再次来到人间，进入苦行的躯壳，在金刚座处示现成佛之相。对此，《瑜伽经》中说：“舍弃清净之境，于色究竟天之境，心生欢喜，真实佛陀于彼成佛，化身则在此证悟。”《幻化道次第》中说：“瑜伽续部的义成就，在那连禅河边，行持苦行之时，十方化身以报身，赐予五种菩提灌顶后，在色究竟天，义成就进入化身的苦行躯壳中，以智慧遍照之相而行。在须弥山顶转法轮，那也是证悟的色身。”《意集经》中说：“金刚萨埵的化身不可思议，此也是其中一个化身。”嘛哈瑜伽师们说，导师从发菩提心到三大阿僧祇劫积聚资粮是不了义的说法，若按了义的观点，则是从普贤父母的法界中，向六道众生之处化现出六位能仁，行持六道众生的利益。特别是在人间示现为释迦狮子能仁，为了让众生信服，示现十二事业而成佛。对此，《根本续密藏》中说：“所谓的六种能仁，是所有如来的身语意金刚所化现。”《释疏》中说：“最后说从兜率天降临是