Chinese
，而且。第三种主要是遵循《甘珠尔》和《丹珠尔》，以佛教徒的见解和修行为主的圣法论著构成。除此之外，语法和诗歌等西藏本土的术语文化方面，也具有佛教经典的影响和形态。其中，因为眼前的需要，我们制作电子书的图书范围主要放在这后一种上。顺便一提，现代新创作的图书也在制作电子书。如上所述，所有西藏雪域的珍贵经典，都是由藏文三十个辅音和四个元音的组合而成。所表达的内容是，以直接和间接的方式趋向于缘起之见和非暴力之行，形成了其他地方没有的具有特殊价值和特征的巨大书籍集合。同样，许多东西方学者，秉持公正之心，目光长远，将控制外部世界生灭和内部人类行为的崇高学术理论，寄希望于这珍贵的佛教。而且，对于包含大小乘和密咒的完整的西藏雪域佛教，进行研究，并逐年增加信任的意愿，由此，藏文文化本身，就成了相对于广阔的时空，值得拥有的无可争辩的珍宝。这一点绝非小事。同样，许多新时代的藏文文学书籍，在西藏雪域的文化事业上，也应该被认为是不可否认的，即不衰退地继承，恢复衰败，满足新的需求等发展的命脉。因此，在此，我们觉囊隆噶寺吉祥决定义不变大乐洲如意宝藏书编辑部，如上所述，将藏文的经典制作成电子书等。
English
Moreover. The third category mainly consists of treatises on the sacred Dharma that follow the Kangyur and Tengyur, and are dominated by the views and practices of Buddhists. Apart from that, Tibetan indigenous terminology cultures such as grammar and poetry also have a great influence and form of Buddhist scriptures. Among them, due to immediate needs, the main scope of books that we make into e-books is focused on this latter category. By the way, modern newly created books are also being made into e-books. As mentioned above, all the precious scriptures of Tibet, the Land of Snows, are composed of the combination of thirty consonants and four vowels of the Tibetan alphabet. The content expressed is that it directly and indirectly tends towards the view of dependent origination and the practice of non-violence, forming a huge collection of books with special value and characteristics that are not found elsewhere. Similarly, many Western and Eastern scholars, with impartial minds and far-sighted vision, place their hopes on this precious Buddhism for the noble academic theories that control the creation and destruction of the external world and the internal behavior of human beings. Moreover, research is being conducted on the complete Tibetan Buddhism of the Land of Snows, which includes the Great and Small Vehicles and Mantras, and the willingness to trust is increasing year by year. Therefore, the Tibetan culture itself has become an indisputable treasure worth possessing in relation to a vast space and time. This is by no means a trivial matter. Similarly, many new era Tibetan literature books should also be recognized as an undeniable lifeline of development in the cultural undertakings of Tibet, the Land of Snows, such as inheriting without decline, restoring decline, and meeting new needs. Therefore, here, we, the Jonang Lungga Monastery, the Auspicious Definitive Meaning Immutable Great Bliss Continent Wish-Fulfilling Jewel Library Editorial Department, as mentioned above, are making Tibetan classics into e-books, etc.
Chinese
通过发行，希望能为广大的有志之士提供查找书籍和阅览的服务。同样也希望能为藏族文化和珍贵的内教提供服务。但一方面由于经验和技术不足，另一方面由于工作人员和工作时间有限，特别是缺乏接近经书服务所需的知识等原因，我们的翻印电子书中肯定有不少错漏之处。在此，我向所有有知识、公正的人士和藏族文化事业衷心忏悔。同时，恳请广大的知识分子们对我们电子书馆的工作提出针对错误的批评、有益于进步的教诲以及针对工作的指导等。最后，以此以及与此相关的过去、现在、未来所做的一切善行的力量，祈愿护持佛法的圣者们长寿，事业与佛法相符，以不间断的精通经续的智者和成就者的精髓来修持，使佛法的伟大在世间显现。以胜乐金刚为主的觉囊派，以及过去、现在、未来一切诸佛的意愿，所有与事业、愿望、缘起、根性和信仰相符的教法，在任何时间、地点、情况下都能兴盛，从而不断地给予所有众生暂时和永久的巨大利益。正如所说：以大法鼓的声音，止息众生的痛苦，在无数劫中，示法并安住。愿这伟大的祈愿得以实现！藏历2139年，藏历第十七胜生周水龙年正月上弦初三（公元2013年1月22日），化身名号为阿旺坚阳班丹嘉措，以如意宝藏书编辑部的成员的名义书写。
English
Through distribution, it is hoped that it can provide services for finding and reading books to a wide range of aspiring individuals. It is also hoped to provide services for Tibetan culture and precious inner teachings. However, on the one hand, due to lack of experience and technology, and on the other hand, due to limited staff and working hours, especially the lack of knowledge required to approach the service of scriptures, there must be many errors and omissions in our reprinted e-books. Here, I sincerely confess to all knowledgeable and impartial people and the Tibetan cultural cause. At the same time, I earnestly request the vast number of intellectuals to offer criticisms aimed at errors, teachings that are beneficial to progress, and guidance for work to our e-book library. Finally, with this and the power of all the virtuous deeds done and to be done in the past, present, and future, may the holy beings who uphold the Dharma live long and their activities be in accordance with the Dharma, and may they practice with the essence of uninterrupted masters and accomplished ones who are proficient in the scriptures, so that the greatness of the precious Dharma may be manifested in the world. May all the teachings that are in accordance with the actions, wishes, dependent arising, nature, and faith of the victorious Jonangpa sect, mainly the Chakrasamvara, and all the Buddhas of the past, present, and future, flourish at any time, place, and circumstance, thereby continuously giving all sentient beings temporary and permanent great benefits. Just as it is said: With the sound of the great Dharma drum, may the suffering of sentient beings be ended, and may they teach the Dharma and abide in countless kalpas. May this great prayer be fulfilled! Tibetan calendar year 2139, the third day of the waxing moon of the first month of the Water Dragon year of the seventeenth Rabjung (January 22, 2013), written by the incarnation named Ngawang Jamyang Penden Gyatso on behalf of the members of the Wish-fulfilling Jewel Treasury Editorial Department.
Chinese
加持和，缘起不虚之谛实力，我等清净增上意乐之威力，愿所愿之事一切安乐速成。目录
English
Blessings and the truth of unfailing interdependence, and through the power and strength of our pure intentions, may all aspirations be swiftly fulfilled with well-being. Table of Contents:
Chinese
此说。少数智慧浅薄者散布臆想的迷网，仅作虚伪之态，却自诩能如实宣说，以未善学为由而生傲慢。虽有众多空洞的论述，然能一时压倒所有这些的，乃是具足成就口诀、精通论理的智者。能入此决定胜义善说之水藏者，实乃百中之一，当随喜之。 又，诸佛世尊所宣说，以及具慧者所应追求的，即是殊胜解脱及其方便二者。解脱即是诸法自性安住之实相。而道的次第，亦是为净化对此实相颠倒执着的迷妄之方便。如是确信之后，则永不误入歧途，亦不乐于趋入仅依于不了义之长路。具有此等善缘者，需入三世诸佛菩萨之心髓、口中甘露，即金刚乘无上秘密之究竟道，名为法金刚瑜伽。 今略述其义。以诸法总摄于基、道、果三要之故，一切续部之王皆说为三续。如是，《集经》云：“续即常有之义，彼续分为三，基与彼之自性，及不夺而善分。自性即是因，基即名为方便，如是不夺即是果，三者总摄续之义。”又，于最初佛陀时轮等续部中，亦以由外、内、他三者之次第而说。其中，外为成住坏空之世间，内为身之脉、气、明点之自性，他为法性、如是性、双运之自性。而能获得彼殊胜之方便，如灌顶、生圆次第等道，亦摄于他之范畴。如是，外内二者属于因续之法，若分于他，则分为方便续与果续二者。对此，
English
Here it is. Some with meager intellects spread the web of conceptual fabrication, merely feigning sincerity, yet boasting of being able to proclaim the truth as it is, and are arrogant due to not having learned well. Although there are many empty expositions, what can overwhelm all of them at once are the accomplished masters with the oral instructions and the learned ones with logical reasoning. Entering this ocean of definitive and excellent teachings is one in a hundred, so rejoice in it. Furthermore, what the Buddhas, the Bhagawats, teach, and what the wise should strive for, are the supreme liberation and its means. Liberation is none other than the abiding nature of all phenomena. And the stages of the path are merely means to purify the delusions of falsely imputing to that nature. Having ascertained this, one will never go astray, nor will one be pleased to enter the long paths that rely only on the provisional meaning. Those fortunate ones who have become the heart essence and nectar of the mouths of all the Buddhas and Bodhisattvas of the three times must enter this ultimate supreme path of Vajrayana's unsurpassed secret, called the Dharma Vajra Yoga. Now, to explain its meaning briefly: Because all phenomena are summarized by the essentials of the ground, path, and fruition, all the kings of tantras speak of the three continuities. As it is said in the Compendium Tantra: "Tantra means continuous; that tantra is divided into three aspects: the ground, its nature, and that which is not stolen, well distinguished. Nature is the cause; the ground is called the means; likewise, that which is not stolen is the result; the three summarize the meaning of the tantra." Moreover, in these root texts such as the Kalachakra of the first Buddha, it is also taught in the order of outer, inner, and other. Among them, the outer is the world of formation, abiding, destruction, and emptiness; the inner is the nature of the body's channels, winds, and bindus; the other is the nature of the dharmata, suchness, and union. And the means to attain that supreme other, such as empowerment and the stages of generation and completion, are also included within the category of "other." Thus, the outer and inner belong to the dharma of the causal continuum, and if divided into "other," it becomes the means continuum and the result continuum. Regarding this,
Chinese
彼三续部的意义之主是法性如是性，因此从体性上没有差别。续部这个词的实际所指也是这个。对于每个人的三种状态的思维显现，轮回、道和果的各种法显现，虽然有将因、道和果实际安立的情况，但续部是假立的。因此，对于那些，称为因续所摄之法、方便续所摄之法和果续所摄之法，但并不实际安立为因续、方便续、果续。其中，此处主要确定方便之胜圆满次第，并且为了证悟它，作为支分，因和果的安立也需要稍微确定。因此，要如此完善此意义之纲要：于何者修持之境，基之实相确定；如何修持之方便，金刚瑜伽士修习之方式；如是修持之果，佛陀之地的自性，此三者。第一者中，基之实相总说，以及身体之状况别说。第一者中，自宗清楚阐述，以及遣除对因续之邪分别。第一者中，因续之自性认定，彼之特点清楚阐述，轮回出入之安立，此三者。第一者中也有三，第一义项是认定体性：因续之体性，心自性光明是最初的佛陀，胜义圆满佛陀真实，以如来藏之名诠释，从原始即是乐空双运之特性的心性，唯此而已。总的来说，如果区分心，则会变成轮回之心和涅槃之心两种，那两者依次也会变成世俗谛之心和胜义谛之心。仅仅对于那些，在许多情况下，依次用“心”和“心性”来分别称呼，自性光明之心真实是胜义谛，涅槃之心，以及心和心性二者区分开来的心性。八识聚
English
The main point of those three continuums is the suchness of reality, so there is no difference in terms of essence. The actual meaning of the word "continuum" also applies to this. For the mental appearances of the three states of each individual, the various dharmas of samsara, path, and result appear, although there are cases where cause, path, and result are actually established, continuum is imputed. Therefore, for those, they are called the dharmas included in the cause continuum, the dharmas included in the means continuum, and the dharmas included in the result continuum, but they are not actually established as cause continuum, means continuum, and result continuum. Among these, here, the supreme means, the complete stage, is mainly to be determined, and in order to realize it, as a branch, the establishment of cause and result also needs to be determined slightly. Therefore, this summary of meaning should be made good in this way: Determine the reality of the ground, the object of practice; How to practice the means, the way to meditate on Vajra Yoga; The result of such practice, the nature of the Buddha's land, these three. In the first, the general explanation of the reality of the ground, and the specific explanation of the state of the body. In the first, clearly state one's own system, and eliminate wrong thoughts about the cause continuum. In the first, identify the nature of the cause continuum, clearly explain its characteristics, and show the arrangement of entering and leaving samsara, these three. There are also three in the first, the first item of meaning is to identify the essence: the essence of the cause continuum, the mind's self-nature luminosity is the first Buddha, the ultimate perfect Buddha is real, explained by the name of Tathagatagarbha, the nature of the mind that is the union of bliss and emptiness from the beginning, this alone. In general, if the mind is divided, it will become two types: the mind of samsara and the mind of nirvana, and those two will also become the mind of conventional truth and the mind of ultimate truth, respectively. Only for those, in many cases, the terms "mind" and "mind-nature" are used separately in sequence, the actual mind of self-nature luminosity is the ultimate truth, the mind of nirvana, and the mind-nature that is separated from the two, mind and mind-nature. The eight consciousness aggregates.