English
The distinction between sharpness and dullness is indicated by distinctiveness. Those with wisdom eyes who have thoroughly studied hearing and thinking hold it. Thus it is. Furthermore, the very nature of what is knowable is without difference and abides as one. How is it that the Buddhas taught many vehicles of Dharma? There are two treatises on this. According to one treatise, just as one nourishes many mothers, sons, and grandsons, and gives different kinds of food according to the age of the sons and grandsons, so too, the Buddha taught many vehicles in accordance with the order of the faculties of those to be tamed. As it says in the Root Tantra Secret Essence: To counteract the eighty-four thousand afflictions, eighty-four thousand doors of Dharma were taught. He speaks, is speaking, and will speak. Thus it is. According to one treatise, although the Buddhas taught only one vehicle of suchness, the beings to be tamed heard different vehicles of Dharma in accordance with their respective faculties, like the blind men feeling an elephant. From the Hundred Thousand Verses: I have taught only one suchness of form, but some have heard it as form is empty, and some have heard it as form is not empty. Thus it is. Furthermore, from the Gongdü: When the secret is definitely entered, the doors of the vehicle are also inconceivable. When the secret is definitely the essence, there is only one door of the vehicle. Thus it is. Furthermore, if the appearance of different vehicles is in accordance with the order of beings' faculties, how can one person have many stages of the path? For example, although the moon has no waxing or waning, it appears to wax and wane due to the differences in its own obscurations. Similarly, although the nature of beings does not change, it appears that there are high and low stages on the path due to the differences in the magnitude of realization. As it says in the Sutra: Like the waxing of the rabbit-bearer, one's own mind also gradually increases. It is merely labeled as a stage. In the true meaning, there is no waxing or waning. Thus it is. Furthermore, although all Dharmas ultimately agree on establishing the nature of mind, and the nature of mind has no good or bad, great or small, how can each philosophical system have a different ultimate realization? For example, just as one sees colors and shapes in the sky depending on the color of Mount Meru and the shape of the valley, so too, the nine successive vehicles also rely on the nature of Dharma.
Chinese
现在，对于无实有、无偏颇的事物，如果将其视为具有心识的层面，并持有各自的个人观点，那么通过获得这种习以为常的教法，就只能看到法性或心性的一方面。如《普作王经》所说：“有者无非一，示者示二相，生者生九乘，聚者聚菩提心。” 又问：心的自性是清净的菩提心，为何会显现出各种各样的错乱呢？譬如，虚空的自性以其安住于空性的功德，能无碍地显现出各种各样的神变。同样，心的自性以其空性的要点，也能无碍地显现出各种各样的现象。而且，从虚空的自性中会生起记忆。又问：心性从空性中显现为实有之心的力量，这是怎么回事呢？譬如，就像从冰冷的铁块中，因缘聚合而生起炽热的火焰一样。因为没有证悟心的空性，由于错乱的因缘，心的力量会显现为真实存在的。如经所说：“从无生中生一切。” 又，虽然空性的力量显现为实有，但实际上并不存在实有，就像执着梦境为真一样。如《总集经》所说：“无实有而有实有之云，显现出各种各样的现象。”总之，在世俗的错乱显现中，可以显现为任何事物，可以呈现为任何状态，没有“这是”或“这不是”，就像是最初显现九倍增的根源一样。从真实的角度来说，在实相的意义上，没有“这是”或“不是”，所有的思考都是分别念，所有的禅修都是造作，所有的行为都是矫饰，一切法从原始以来就存在于法身中，作为基础和最终的归宿。而且，因为法身是普遍唯一的。如是等等。 通达了教法的门径和多种乘的意义，断除了未证悟、邪见以及心中的疑惑和戏论。罗格的班智达·喜饶沃用文字记录了如实确定所知之实相的意义。愿由此产生的功德力极大增长，使一切众生都能彻底证悟所知之实相。为了清晰地阐明所知之义，名为《教法之源·大宗派教义之灯》的著作圆满完成。善哉！善哉！善哉！吉祥！
English
Now, regarding things that are unreal and impartial, if they are seen as having a mind-like aspect, and each holds their own desired view, then by gaining this habitual teaching, one can only see one aspect of the Dharma nature or mind nature. As it says in the *King Who Makes All*: "What exists is nothing but one, What is taught is taught in two aspects, What arises arises in nine vehicles, What gathers gathers in the Bodhi-mind." Furthermore, if asked, how is it that the nature of mind, which is the pure Bodhi-mind, manifests in various kinds of delusions? For example, just as the nature of space, with its quality of abiding in emptiness, can manifest various kinds of unobstructed magical displays, similarly, the nature of mind, with its key point of emptiness, can manifest various kinds of unobstructed phenomena. Moreover, from the nature of space, memory arises. If asked again, how does the power of mind manifest as substantial things from emptiness? For example, just as hot fire arises from a cold iron block due to the power of conditions, similarly, because the emptiness of mind is not realized, due to the conditions of delusion, the power of mind appears as if it were truly and really existing. As it says, "From the unborn, all things arise." Furthermore, although the power of emptiness appears to manifest as substantial things, it is not actually existent, just like grasping a dream as real. As it says in the *Collected One*: "Though there is no substance, there are clouds of substance, Various kinds of phenomena appear." In short, in the deluded appearances of conventional truth, anything can appear, anything can manifest, there is no "this is" or "this is not," like the root of the ninefold increase of initial appearances. In reality, in the meaning of the true state, there is no "this is" or "is not," all thoughts are conceptualizations, all meditations are fabrications, all actions are artificial, and all dharmas have existed as the Dharmakaya from the very beginning, as the basis and ultimate refuge. Moreover, because the Dharmakaya is universally one. So forth. Having understood the gateway to the teachings and the meaning of the various vehicles, cutting off non-realization, wrong views, and the doubts and elaborations of the mind, the meaning of ascertaining the reality of what is to be known as it is, was written down by Rog's Pandit Sherab Wo. May the merit arising from this greatly increase in power, so that all beings may thoroughly realize the reality of what is to be known. The great treatise that clearly shows the meaning of what is to be known, named *The Lamp of the Teachings, the Great Source of Dharma, the Tenets*, is completed. Good! Good! Good! Mangala Tra.
English
Ewam! Requesting. This great religious history, "The Lamp of the Doctrine," composed by the Pandit Sherab Wo of Lama Rok, although rich in many excellent qualities surpassing others, is rare in its manuscript tradition. Therefore, in the Iron Male Horse year of the sixteenth Rabjung cycle, Khangsar Lama Orgyen Tenzin of Sikkim had it printed as a service to the doctrine.