Chinese
《教法之源教诲明灯：辩论退敌狮吼》 《教法之源教诲明灯：辩论退敌狮吼》 能仁自在力等功德之宝藏， 如是尽所有智现前而证得， 十二有支生死根本烦恼灭， 二谛真实无谬正法之珍宝， 声闻二部教法善妙而执持， 圣者僧众眷属以及诸弟子， 我以双手合十顶戴于头顶， 殊胜皈处彼等足莲如日红， 三门以信恒时敬礼而赞颂。 法界清净法界自性虚空基， 普生觉性地持任运离偏颇， 光明心髓七日大悲热光耀， 贤善有情莲花皎洁果实苑， 欢喜妙香四身相状极显现， 智慧明辨六足如意宝所满， 三宝所愿义成妙云广布盛， 所化之苑大悲慈爱雨充满， 知识所知睡莲黑暗团遮蔽， 此思山王持国一切遍知者， 无明黑暗睡莲知识明朗启， 我心生起妙云千座大处所， 利乐之风加持广大动摇性， 追随诸众如意宝珠皆圆满， 证悟未悟邪悟执着诸分别， 乃至未成一切遍知彼期间， 如是趣入之想存在之时际， 如是所欲之法永不穷尽也， 教理正量各自牵引之时也， 无论如何欲执如是能成办， 然胜者所说衡量虚空之边际， 圣者亦不能知彼之微尘许， 证悟此乃思择亦不能为之， 各自相续凡夫更何须赘言， 译师等众藏地之智者之中， 诸所许者亦是各自凡夫智， 自大
English
"The Lamp of the Doctrine, the Source of Dharma: The Lion's Roar that Repels Debate" "The Lamp of the Doctrine, the Source of Dharma: The Lion's Roar that Repels Debate" The treasure possessing all the qualities, such as the power of the Able One, Manifesting the wisdom knowing suchness and all that exists, Thoroughly pacifying the afflictions, the root of the twelve branches of existence, And the precious, authentic, and unerring sacred Dharma of the two truths, Thoroughly upholding the doctrine taught by the two divisions of Hearers, To the noble Saṃgha assembly, along with their students, I hold my palms together at my crown, Those supreme refuges, whose toenails are red like the rising sun, With faith in the three doors, I always bow and praise them. In the pure realm of Dharma, the all-pervading basis of the nature of space, The spontaneously accomplished, unbiased earth-holder of the arising awareness, The seven horses of the essence of clear light radiate the hot rays of compassion, The garden of white lotus fruits of fortunate beings, The fragrance of joy fully reveals the aspects of the four bodies, The six-legged intellect is satisfied by the jewel of desires, The wish-fulfilling clouds of the Three Jewels, fulfilling the desired meaning, are vast, Filling the garden of those to be tamed with the rain of great love and compassion, Even though the water lilies of knowledge and what is to be known are surrounded by the darkness of ignorance, This thinking mountain king, the ruler of the world, is all-knowing from all directions, Clearly opening the water lilies of knowledge from the darkness of ignorance, That great place of a thousand thrones, the cloud of mind generation of my intellect, Its nature is to be greatly moved by the wind of benefit and happiness, Completely victorious with the wish-fulfilling jewel for all the followers, By realization and non-realization, wrong views and partiality, Until one becomes all-knowing, As long as there is the thought of entering, So long the desired Dharma will not be exhausted, When scripture and reason pull separately, However, if desire and attachment can be accomplished in that way, Yet the extent of what the Victorious Ones have spoken is the limit of the sky, Even the noble ones cannot comprehend even a particle of it, If one cannot realize and judge this, What need is there to mention the ordinary beings of individual streams? Among the translators and other Tibetan scholars, The assertions are also the intellect of individual ordinary beings, Self-importance
Chinese
压制并阻碍其他方面，凭借追逐利益和名声的偏袒之心，以及对新旧、正确与不正确的传言，我看到人们做了许多偏袒的执着。因此，我将自己的心置于公正的基础之上，为了以反驳邪见的辩论，发出雄狮般的吼声，为了吓退偏袒所造成的理解障碍的猛兽，通过听闻教言传承和圣者的所有言论，并加以扩展，为了使那些毫不错误地遵循此道的人们，我将真实地开始写作。这里是神圣佛法教义的总体纲要。关于法源的确切历史。这部名为“以反驳邪见的辩论发出雄狮般的吼声”的论著有五个要点。在此贤劫中，我们的导师金刚能仁王是如何圆满成佛的，以及他口中所说的佛法，以及后来圣者们是如何收集的，以及如何在天人和人类的国度中传播，以及对这些佛法的分类的阐述。首先，关于导师圆满成佛，出现了七种不同的观点。小乘部派的两个派别认为，这位导师在无数劫中积累了功德，作为一个凡夫俗子，从家庭出家，进入苦行，在那个座位上征服了十地，然后在金刚座成佛。正如《俱舍论》中所说：“即使不是圣者，对于父母、病人、说法者和最后生的菩萨，功德也是无法估量的。”因此，大乘因明学派的观点是，这位导师首先发起了菩提心，中间在无数劫中积累了福德和智慧的资粮，逐渐登上十地，在十地相续的最后阶段，投生为圣洁的白幢天子。当时，当他担任天界导师时，依靠十方诸佛劝请圆满完成往昔发心的声音，在人间赡部洲，中部地区金刚座的北方，蓝毗尼园，进入母亲的子宫，以十二行谊的方式。
English
Suppressing and obstructing other aspects, with a biased mind chasing after profit and fame, and with rumors of new and old, correct and incorrect, I have seen people making many biased attachments. Therefore, I will place my mind on the basis of impartiality, in order to refute wrong views with the debate, issuing a lion's roar, in order to scare away the beasts of prey of the obstacles to understanding caused by bias, by hearing all the words of the oral transmission and holy individuals, and expanding upon them, for the sake of those who follow this path without error, I will truthfully begin to write. Here is the general outline of the sacred Dharma teachings. About the definite history of the origin of the Dharma. This treatise called "The Lion's Roar that Refutes the Debate of Wrong Views" has five points. In this Fortunate Aeon, how our teacher, the Vajra Powerful Sage, perfectly attained Buddhahood, and the Dharma spoken from his mouth, and how the noble ones later collected it, and how it spread in the realms of gods and humans, and the explanation of the classification of those Dharmas. First, regarding the teacher's perfect attainment of Buddhahood, seven different views arose. The two schools of the Hearers' Vehicle believe that this teacher accumulated merit for three countless eons, and as an ordinary person, renounced the household life, entered into asceticism, conquered the ten bhumis on that seat, and then attained Buddhahood at Vajrasana. As it is said in the Abhidharmakosha: "Even if not a noble one, for parents, the sick, the Dharma speaker, and the bodhisattva in their last birth, the merit is immeasurable." Therefore, the view of the Great Vehicle Madhyamaka school is that this teacher first generated the mind of enlightenment, and in the middle accumulated the accumulations of merit and wisdom for three countless eons, gradually ascended the ten bhumis, and in the last stage of the ten bhumis continuum, took birth as the holy White Banner God. At that time, when he was acting as the teacher of the gods, relying on the sound of all the Buddhas of the ten directions urging the completion of the previous aspirations, in the human realm of Jambudvipa, in the central region, north of Vajrasana, in Lumbini Grove, he entered his mother's womb, in the manner of the twelve deeds.
Chinese
他们认为佛陀是这样：与广大的嬉戏、律藏和显现相一致。如《宝性论》中所说：“不离法身，以各种化身之自性，从显现出生开始，从兜率天降临，入胎和诞生，精通工巧之学，与妃嫔眷属嬉戏，出离，行苦行，前往菩提树，降伏魔军，圆满正觉，转法轮，示现涅槃。在不清净的刹土中，示现存在直到轮回存在。” 另外，密宗瑜伽行者们认为：导师发起菩提心等与上述相同，但特别的是，王子义成将苦行的身体以躯壳的方式留在人间，然后在色究竟天化身为大遍照佛成佛，十方诸佛授予五种菩提，之后在须弥山顶等处宣说了瑜伽经部的四部分等，之后又回到人间，住在苦行的躯壳中。在尼连禅河边苦行六年，然后在金刚座上示现成佛。如瑜伽中所说：“完全舍弃清净的处所，在令人愉悦的色究竟天，真正的佛陀在那里成佛，化身则在这里成佛。” 此外，在《幻化道次第》中说：“瑜伽经部的意义成就，在尼连禅河边等处，行持苦行之时，十方化身以报身，授予五种菩提灌顶后，在色究竟天，义成自己，以化身的苦行躯壳，以智慧遍照的方式前往，在须弥山顶转法轮，证悟到此是色身。”以及《阿努经部总集意趣》中说，金刚萨埵的不可思议化身中，也说这是唯一的化身。 另外，摩诃瑜伽行者们的观点是：这位能仁王从第一个劫发心开始，到三大阿僧祇劫积累资粮等都是不了义。
English
They consider the Buddha to be thus: consistent with the vast play, the Vinaya Pitaka, and the manifestations. As it is said in the Uttaratantra, "Without moving from the Dharmakaya, with various natures of emanations, from the manifestation of birth onwards, descending from the Tushita heaven, entering the womb and being born, being skilled in the arts, delighting in the retinue of consorts, renouncing, practicing austerities, going to the Bodhi tree, subduing the armies of Mara, perfectly awakening, turning the wheel of Dharma, and showing Nirvana. In impure realms, he shows existence as long as Samsara exists." Furthermore, the secret mantra Yogis believe that the Teacher generating the mind of enlightenment, etc., is the same as above, but especially, Prince Siddhartha left the body of asceticism in the form of a shell in the human realm, and then in Akanishta, he became enlightened as the Great Vairocana Buddha, and the Buddhas of the ten directions bestowed the five enlightenments. Then, on the summit of Mount Meru, etc., he taught the four parts of the Yoga Tantras, etc. Then he returned to the human realm and resided in the shell of asceticism. Near the Nairanjana River, he practiced austerities for six years, and then showed the manner of becoming enlightened on the Vajra Throne. As it is said in the Yoga Tantra, "Completely abandoning pure places, in the delightful Akanishta, the true Buddha becomes enlightened there, the emanation becomes enlightened here." Moreover, in the Illusion Path Stages, it says, "The accomplishment of the meaning of the Yoga Tantras, near the Nairanjana River, etc., when practicing austerities, the emanations of the ten directions, with the Sambhogakaya, bestow the five enlightenments and empowerments. In Akanishta itself, Siddhartha himself, with the emanation's ascetic shell, goes in the manner of the wisdom Vairocana. He turns the wheel on the summit of Mount Meru. Realizing this is the Rupakaya." And in the Anu Tantra Compendium of Intentions, it is said that among the inconceivable emanations of Vajrasattva, this is also said to be the sole emanation. Furthermore, the view of the Mahayoga practitioners is that this Sage King, from the first kalpa generating the mind of enlightenment, to accumulating merit for three countless eons, etc., are provisional meanings.
Chinese
是这样认为的。究竟而言，从普贤父母的虚空界限中，为了调伏六道众生，化现为与六道相应的六能仁，行持六道众生的利益。特别是化现为在人间的释迦牟尼佛，与引导众生之心解脱之道相合，示现十二事业而成佛。如《秘密藏续》所说：“觉性之子六能仁。”一切如来之身、语、意从金刚中生出。其注释《斯帕卡布坚》中说：从字面意义上说，从兜率天降临也是真实的，与获得菩萨灌顶也不矛盾，但实际上是普贤的化身。又，月称论师和具德称论师认为，导师在无数劫之前就已经成佛，在这个贤劫中，也向所化众生示现名为释迦牟尼佛的成佛之相。同样，他们认为在三世中一直示现成佛之相，并示现各种事业而安住。《经部》中说：世尊在不可思议劫之前就已经成佛，在此示现生于释迦族。最终，大圆满行者们认为，如上述所说，在最初发菩提心，在三大阿僧祇劫中积累资粮，示现十二事业而成佛，对于众生的所化之相来说是没有矛盾的。但究竟的真实意义是，一切法在无作者的情况下，本来就安住于成佛的自性中。因为没有如此证悟，所以显现出各种各样的迷乱之相，就像欲界天人睡着了一样。虽然如此迷乱，但以实际上毫不动摇的功德，与所化众生的根器次第相适应，显现三身的景象，顺应教法的法器和乘的各种类别，从而成办众生的利益。如是说。大圆满不可思议续中说：本来就安住于现量成佛的自性中，如影子之于形体一般。
English
That is the thought. In the definitive sense, from the space of Samantabhadra and Samantabhadri, in order to tame the beings of the six realms, they emanate as the six Thubpas (capable ones) corresponding to the six realms, and perform the benefit of the six realms. In particular, they emanate as Shakyamuni Buddha in the human realm, and in accordance with the path that leads the minds of sentient beings to liberation, they show the manner of the twelve deeds and become enlightened. As it says in the Guhyagarbha Tantra: "The sons of awareness, the six Thubpas." The body, speech, and mind of all the Tathagatas arise from the vajra. And in its commentary, Sparshakabjyan, it says: "Although it is true in the literal sense that they descended from Tushita, it is not contradictory to having received the empowerment of a Bodhisattva, but in reality, it is an emanation of Samantabhadra." Furthermore, Acharya Chandrakirti and Kalsang Drakpa believe that the Teacher had already become enlightened immeasurable eons ago, and in this fortunate eon, he also shows the appearance of enlightenment to those to be tamed as Shakyamuni Buddha. Likewise, they believe that he continuously shows the appearance of enlightenment in the three times, and shows various deeds and abides. As it says in the Sutra: "The Bhagavan became enlightened immeasurable eons ago, and here he is said to show birth into the Shakya clan." Ultimately, the Great Perfection practitioners believe that, as mentioned above, generating the mind of enlightenment in the first kalpa, accumulating merit in the three countless kalpas, and showing enlightenment in the manner of the twelve deeds, is not contradictory to the appearance of those to be tamed by sentient beings. But the ultimate true meaning is that all dharmas, without a doer, are inherently abiding in the nature of enlightenment. Because of not realizing this, various confused appearances arise, like a god of the desire realm falling asleep. Although there is such confusion, the qualities that are unwavering in reality cause the appearance of the three kayas in accordance with the order of the faculties of the sentient beings to be tamed, and they benefit sentient beings by adapting to the vessels of the teachings and the various categories of vehicles. So it is said. In the Amazing Great Perfection Tantra, it says: "That which is inherently abiding in the nature of manifest enlightenment is like a shadow to a form."