Chinese
如果查阅记录，会发现有些经文和传承都已失传。这里以敏珠林寺的《རྒྱུད་འབུམ།》（རྒྱུད་འབུམ།）二十三卷大部为底本。其中，588部经文中，有些十七部类的经文未经考证就直接编了序号，导致在流传过程中出现页码错误等问题，在校对时已在底本上做了注释并重新抄写。各部类最初似乎也有一个编排方式，但底本中为了使各卷页数平衡，随意增删内容的情况也很多，已尽量按照原有的编排方式进行了整理和修订。有些是多余的删掉，有些是抄写错误，有些是校对者理解错误，有些是笔误，很多都很难辨认，除了两三部之外，大部分都亲自过目，尽量做了调整。咒语方面，对于与咒语收集等方式以及与量度相悖的内容进行了修改。务必做到毫无疑问。对于（པི་ཤ་ཙི་，梵文天城体：पिशाची，梵文罗马拟音：piśācī，汉语字面意思：食肉鬼）和（ཨ་ཝ་བྷ༷་ཤ་，梵文天城体：अवाभ，梵文罗马拟音：avābhā，汉语字面意思：无光）和极其隐秘的俗语，以及对于知道有野蛮人的语言等，修改后仍然无法修改的内容，只是以与底本一致为理由保留了下来，认为这样造成的过失较小。各自精通四种智慧和九种土地，高尚者以所有这些法，是否了解词义，因此，谁能知道所有的组合？ 这句话非常公正。除此之外，作为校对者的能力显赫之人，一般都需要具备清晰的智慧，特别是要具备与实际想法相符的求知欲。正如“众生意乐各不同，故其行境亦各异”所说，要做到自主也很困难。关于法的存在方式，有次第增上和次第下降两种。无论从优劣的差别等方面来看，次第下降这种方式都是值得研究的，尤其是在赡部洲（地球）这个地方，顶乘完全由瑜伽士传承，其源头是胜者还是非胜者，无疑会幻化成胜者的形象，即化身喜饶多杰。从明妃的莲花藏中……
English
If one examines the records, it will be found that some scriptures and lineages have been lost. Here, the twenty-three-volume great collection of Tantras of Mindrolling is taken as the base text. Among them, in the 588 tantras, some of the seventeen categories of tantras were directly numbered without verification, resulting in errors in page numbers, etc., during transmission. During proofreading, annotations have been made on the base text and it has been re-copied. It seems that there was initially an arrangement for each category, but in this base text, in order to balance the number of pages in each volume, there are many cases where content has been arbitrarily added or deleted. The original arrangement has been reorganized and revised as much as possible. Some redundant parts have been removed, some copying errors, some proofreader's misunderstandings, and some writing errors have been identified. Many of them are difficult to identify. Except for two or three volumes, most of them have been personally reviewed and adjusted as much as possible. Regarding mantras, modifications have been made to content that contradicts mantra collections and other methods, as well as measurements. It is imperative to be free from doubt. For (པི་ཤ་ཙི་，梵文天城体：पिशाची，梵文罗马拟音：piśācī，汉语字面意思：flesh-eating ghost) and (ཨ་ཝ་བྷ༷་ཤ་，梵文天城体：अवाभ，梵文罗马拟音：avābhā，汉语字面意思：without light) and extremely secret vernacular, and for knowing that there are languages of barbarians, etc., content that could not be modified even after modification was retained only on the grounds that it was consistent with the base text, considering that this would cause less fault. Each is proficient in the four wisdoms and nine lands, and the noble ones, with all these dharmas, whether they understand the meaning of words, therefore, who can know all the combinations? This statement is very fair. Apart from that, the person who is famous as the ability of the proofreader generally needs to have clear wisdom, especially to have a desire for knowledge that is in line with actual thoughts. Just as it is said, "Beings have different inclinations, therefore their realms of activity are also different," it seems difficult to be autonomous. Regarding the way Dharma exists, there are two types: gradual ascent and gradual descent. Regardless of the differences between superior and inferior, the gradual descent method is worthy of study, especially in this Jambudvipa (Earth), the supreme vehicle is completely transmitted by yogis, and whether its source is the Victor or the non-Victor, it will undoubtedly transform into the form of the Victor, namely the emanation Garab Dorje. From the lotus womb of the consort...
Chinese
于是，金刚萨埵大虚空，以念诵和行持的缘起事业之门，舍弃其他的意愿，将金刚萨埵大虚空梵天广大的续部放在首位，开始了书写。其中，《入菩萨行论》中说：劝请他人亦善劝，未嘱托亦行饶益语，以敬重心顶戴受持，恒常成为众生之明灯。如是说。对于从事文字工作的人们，告诫如下：总的来说，如来身语意的所依是殊胜福德的入口，白色增长，不与黑色为友，解脱和一切智的近因，无论谁的 कार्य（梵文天城体，kārya，梵文罗马拟音，事业），对于那件事，身语意的利益之结合，供养的关联，乃至随喜的念头，也有难以估量的福德。像这样，你们这些习惯于成为其生起之因的主要因素——工巧明处的人们，无论是有大丈夫的勇敢、聪慧和坚韧的功德，还是没有，仅仅是如嫩枝般年轻的手指的运作，就能像藤蔓一样，做出既不太紧也不太松的戏剧。诸佛之语的秘密，从思维的普遍性方面来说，没有在纸面上印刷，而是到达了贝叶上，从一到多，从多到无限增长的奇妙之处，是使佛教如意宝在世界尽头也不会衰败的伟大命脉。对于你们来说，应该忘记，应该绘画，应该轻视，应该以自己的观点来看待。像这样，完全的591༄༅། །知识是不可能的，因为众生的界限是无限的法性。含糊不清的语言，以及之后心从一处到另一处的漂移，会导致文字的道路上出现不该出现的东西，所以不要让感官变得可用。如《亲友书》中所说：昏沉后悔害心与，睡眠以及贪欲与犹豫，此等五盖乃是盗，夺取善财当知之。如此说。
English
Then, Vajrasattva Great Space, through the door of auspiciousness and activities of practice, abandoning other desires, placing the Vajrasattva Great Space Brahma's extensive tantra in the first place, began the writing. Among them, in "Entering the Bodhisattva's Way of Life," it says: "Skilled in urging others, speaking words that benefit even without being asked, respectfully taking them on the crown of the head, constantly becoming a lamp for all beings." Thus it is said. To those engaged in the work of writing, the admonition is as follows: In general, the support of the body, speech, and mind of the Tathagata is the entrance to supreme merit, the increase of white, not being friends with the black side, the correct near cause of liberation and omniscience, whoever's kārya (梵文天城体，kārya，梵文罗马拟音，work), for that matter, the combination of benefits of body, speech, and mind, the connection of offerings, even a thought of rejoicing, also has immeasurable merit. Like this, you who are accustomed to being the main factor in the cause of its arising—the place of craftsmanship—whether you have the qualities of a great man's bravery, intelligence, and perseverance, or not, just the operation of fingers that are like young shoots can, like vines, perform a drama that is neither too tight nor too loose. The secret of the speech of the Buddhas, from the aspect of the universality of thought, is not printed on paper, but reaches the palm leaves, and the wonder of increasing from one to many, from many to infinite, is the great lifeline that will not decay the wish-fulfilling jewel of Buddhism until the end of the world. For you, it should be forgotten, it should be painted, it should be despised, it should be viewed with one's own perspective. Like this, complete 591༄༅། །knowledge is impossible, because the realm of beings is the nature of limitless dharma. Vague language, and the subsequent drifting of the mind from one place to another, will cause things that should not appear on the path of writing to appear, so do not make the senses available. As it is said in "Letter to a Friend": "Torpor, regret, harmful thoughts, sleep, and desire, and hesitation, these five obscurations are thieves that steal the wealth of virtue, know this." Thus it is said.
Tibetan
ས་པས་སོ། །དེ་བཞིན་དུ་བྲི་བ་ཧ་ཅང་མྱུར་པོའང་ཡི་གེའི་ལུས་ཀྱི་འཁྲི་ཤིང་དཔེ་བྱད་མི་རྫོགས་པར་བྱེད་ཅིང་། འགྱེལ་བ་དང་།བུབ་པ་དང་། མིག་འཛུམ་པ་དང་། སྲིན་བུའི་རྗེས་སུ་གྱུར་ནས་གདོན་པ་བཅུ་དང་། གཅེས་སོ་བརྒྱད་དང་། ཆོས་ཉི་ཤུའི་མཚན་ཉིད་ལས་ཉམས་པར་བྱེད་པས་དུས་ཀྱི་ཆད་པ་ལྷག་པ་མེད་ཀྱིས། བརྩམས་པ་བང་ཞིག་སྒྲོས་གཙང་བའི་སླད་དུ་བག་ཕེབས་པར་མཛོད་ཅིག །ཅེས་བརྗོད་པའི་དྲི་བསུང་བླ་ན་མངར་བས་དེ་དག་གིས་རྣ་ལུང་མཛེས་པར་བྱས་པ་ནི། མགོན་པོ་ཀླུ་སྒྲུབ་གྱིས། རྒྱལ་བས་སྙིང་ལ་འབབ་དང་བདེན་པ་དང་། །ལོག་པར་སྨྲ་ལྡན་སྐྱེས་བུ་རྣམས་ལ་ནི། །སྦྲང་རྩི་མེ་ཏོག་མི་གཙང་ལྟ་བུའི་ཚིག །རྣམ་གསུམ་བཀའི་སྩལ་དེ་ལས་ཐ་མ་སྤང་། །ཞེས་པས་སོ། །དེ་ཡང་གླེགས་བམ་གྱི་དབུ་ཁང་གཡས་གཡོན་གསེར་གྱི་གྲ་ཤིན་592ཏུ་མཛས་པའི་ནང་དུ། བཅོམ་ལྡན་འདས་དཔལ་གདོད་མའི་སངས་རྒྱས་ཡེ་ཤེས་མཆོག་གི་རྒྱལ་པོ་སྟངས་དཔྱལ་དང་། རིགས་རྣམས་ཀུན་གྱི་སྤྱི་མེས་དཀྱིལ་འཁོར་རྒྱ་མཚོའི་བདག་ཉིད་དྲུག་པ་རྡོ་རྗེ་འཆང་ཆེན་པོ།རྒྱལ་ཚབ་རིགས་ལྔའི་སངས་རྒྱས། རིགས་གསུམ་སེམས་དཔའ། དགའ་རབ་རྡོ་རྗེ་ལ་སོགས་ཏེ་ཐེག་པ་མཆོག་གི་ཤིང་རྟ། རྒྱལ་པོ་ཛ་ལ་སོགས་ཏེ་ཏནྟྲ་བཅོ་བརྒྱད་ཀྱི་མངའ་བདག །དཔལ་མགོན་ཀླུ་སྒྲུབ་ལ་སོགས་སྟེ་སྒྲུབ་སྡེ་བརྒྱད་ཀྱི་རིག་འཛིན་ཏེ། རྣམ་གསུམ་ཡོ་གའི་བསྟན་པ་ལ་དངོས་དང་བརྒྱུད་ནས་བཀའ་དྲིན་ཆེན་པོར་གྱུར་པའི་དགོངས་པ་བརྡ་སྙན་བརྒྱུད་ཀྱི་བླ་མའི་ཚོགས་གཅེས་བསྡུས་དང་། མ་མགོན་གཉིས་བཅས་སྣང་བརྙན་ལྔ་བཅུ་ཐམ་པ་འཇམ་གཉེན་པིར་གྱི་རྩེ་ནས་སྨན་མཁྱེན་མཁས་པའི་རུས་ཚུགས་དང་། ཆོས་དབྱིངས་པའི་ཉམས་འགྱུར་གྱི་དངོས་པོ་འདུས་བྱས་པ་རི་མོའི་ལམ་དུ་འདྲེན་པ་ལ་ཆགས་ཐོག་སྤངས་པའི་མིག་འཕྲུལ་མབན། ཁོ་བ་ཅག་གི་གྲུབ་པའི་མཐའ་ལ་ཐོས་པ་མང་ཞིང་། རྣམ་པ་ཀུན་ཏུ་རིམ་པ་གཉིས་ཀྱི་རྣལ་འབྱོར་ལ་ལམ་དུ་བྱེད་པ་ཝ་གིནྟྲ་དྷརྨ་ཀིརྟིས་བསྟན་པའི་ཞབས་ཏོག་ཏུ་བགྱི་བར་འོས་པ་འདི་དང་།དཔལ་ཅོ།་རྒྱན་ཆོས་ཀྱི་རྒྱལ་པོའི་རྣམ་ཐར་ཤེལ་བྲག་མའི་ཐང་ཆེན་དགུ །བཟོ་རྩེད་ཤིན་ཏུ་གཟབ་པ་དང་བཅས་པ་དུས་འདི་ཙམ་ལ་གྲུབ་པར་བགྱིས་ནས། ཕྱིན་ཆད་ཀུན་ཏུ་བཟང་པོའི་གོ་འཕང་དང་། བཟོ་593༄༅། །གནས་ཀྱི་རིག་པ་བརྗེ་བ་ལ་ནམ་ཡང་མི་བརྩོན་པའི་དམ་བཅའི་སྲོག་ཤིང་བརྟན་པར་ཡང་བྱས་སོ། །དེ་ལྟས་གཟབ་བྲིས་ཀྱི་ཡི་གེ་དང་། དབུ་ལྷའི་བྱེད་ལས་པ་གཉིས་ཀ་རང་གི་སློབ་མ
Chinese
萨巴索。同样，书写过于迅速也会导致文字的笔画和形态不完整，出现倾斜、倒伏、眼睛紧闭、如虫迹般的情况，从而丧失了十种过失、八种珍贵和二十种法相的特征，因此，不要吝惜时间，为了使作品完美无瑕，请务必谨慎行事。如是说，那至高无上的甘甜之语的芬芳，装饰着他们的耳朵。正如圣者龙树所说：胜者对内心产生影响，真实，对于具有邪说之人来说，如蜂蜜、鲜花、不净之语。三种教诲的给予，从中舍弃最下等的。因此，在经书的殿堂左右，装饰着金色的གྲ་ཤིན་592，其中有：薄伽梵吉祥原始佛，智慧至上之王སྟངས་དཔྱལ་，以及诸部之总祖，坛城海之主，第六金刚持大尊，五部佛之补处，三族姓尊，吉祥金刚藏等殊胜乘之栋梁，国王匝等十八部密续之主，吉祥怙主龙树等八大成就者之持明，对三瑜伽之教法以直接和间接的方式施予极大恩德的传承上师之会众，以及父母二怙主等五十尊圣像，皆由精通医术的画师以柔和的笔触，融合了法界之韵味而绘制，这是一种舍弃贪执的幻术。我等宗派博学多闻，将二次第瑜伽作为道路，适合作为瓦金扎达玛克尔谛所宣讲的侍奉，以及吉祥的，庄严法王的传记雪山岩的九幅巨型唐卡，以极其精细的工艺制作，于此时完成。此后，对于普贤王如来的果位和工巧技艺的知识的改变，也永远不会努力，也坚定了誓言的命脉。因此，精细书写的文字和乌玛的作者，都是自己的学生。
English
Sapaso. Likewise, writing too quickly also leads to incomplete strokes and forms of the letters, resulting in tilting, falling, eyes closing, and resembling worm tracks, thereby losing the characteristics of the ten faults, eight precious qualities, and twenty aspects of Dharma. Therefore, do not be stingy with time; for the sake of making the work flawless, please be sure to act cautiously. Thus it is said, the fragrance of that supreme sweet speech adorns their ears. Just as the venerable Nagarjuna said: The Victorious One influences the heart and is truthful, but for those with wrong views, it is like honey, flowers, and impure words. Of the three kinds of teachings, abandon the lowest. Therefore, in the scripture hall, to the left and right, adorned with golden graśin 592, are: the Bhagavan glorious primordial Buddha, the wisdom supreme king, Tangdyal, and the universal ancestor of all lineages, the lord of the mandala ocean, the sixth great Vajradhara, the successors of the five Buddha families, the three family lords, Garab Dorje and others, the pillars of the supreme vehicle, King Dza and others, the masters of the eighteen tantras, the glorious protector Nagarjuna and others, the vidyadharas of the eight great accomplishment groups, the assembly of lineage gurus who have bestowed great kindness directly and indirectly on the teachings of the three yogas, and fifty images including the two protectors, father and mother, all drawn with gentle strokes by painters skilled in medicine, blending the essence of Dharmadhatu, which is a kind of illusion that abandons attachment. Our school is learned and knowledgeable, taking the yoga of the two stages as the path, suitable as a service taught by Vagindradharmakirti, and the glorious, the nine giant thangkas of the biography of the adorned Dharma King, Shelbrag Ma, made with extremely fine craftsmanship, completed at this time. Hereafter, we will never strive for the state of Samantabhadra and the change of knowledge of craftsmanship, and we have also strengthened the lifeline of our vows. Therefore, both the finely written letters and the Uma's author are their own students.