Chinese
再者，第三类主要是遵循《甘珠尔》和《丹珠尔》，以佛教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，也具有佛教经典的深刻影响和形态。其中，由于眼前的需要，我们制作电子书的主要范围是以后一类为主。顺便一提，现代新创作的图书也在制作成电子书。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构成。所表达的，无论是直接还是间接，都是以见解上的缘起和行为上的不害为核心，从而形成了其他地方所没有的具有特殊价值和特征的庞大书籍集合。正如许多东西方学者，秉持公正之心，目光长远，将控制外部世界（容器世界）的生灭和内部人类行为的崇高理论寄托于珍贵的佛教之中。而且，在这些之中，对包含大小乘和密咒的完整的西藏雪域佛教进行研究，并逐年增加信任和倾注之心的态度，表明藏文文化本身，相对于更广阔的时空环境，已经无可辩驳地成为一种值得拥有的珍宝。这一点绝非小事。同样，许多新时代的藏文文学书籍，也应该被认为是西藏雪域文化事业中不可否认的，用于保持传承、恢复衰落和满足新需求的进步动力。因此，我们觉囊隆噶寺吉祥决定不变大乐洲如意宝藏书编辑室，如上所述，正在将藏文的经典制作成电子书。
English
Furthermore, the third category mainly consists of treatises on the sacred Dharma that follow the Kangyur and Tengyur, focusing on the views and practices of Buddhism. In addition to that, aspects of Tibetan indigenous terminology and culture, such as grammar and poetry, also possess profound influences and forms of Buddhist scriptures. Among these, due to immediate needs, the main scope of the books we are producing as e-books is focused on the latter category. Incidentally, modern newly created books are also being made into e-books. As mentioned above, all the precious collections of scriptures of the Tibetan snow land are composed of the combination of the thirty consonants and four vowels of the Tibetan script. What is expressed, whether directly or indirectly, is centered on the view of dependent origination and the practice of non-harming, thus forming a vast collection of books with unique values and characteristics not found elsewhere. Just as many scholars from the East and West, holding impartial minds and far-reaching vision, place their hopes on this precious Buddhism for the noble theories that control the arising and ceasing of the external world (container world) and the internal human behavior. Moreover, among these, the attitude of researching the complete Tibetan Buddhism of the snow land, which includes the Great and Small Vehicles and the Mantras, and increasing trust and devotion year by year, shows that the Tibetan language culture itself, relative to a broader space-time environment, has undeniably become a treasure worth possessing. This is by no means a trivial matter. Similarly, many new-era Tibetan literary books should also be recognized as an undeniable driving force for progress in the cultural undertakings of the Tibetan snow land, for maintaining the lineage, restoring decline, and meeting new needs. Therefore, we, the Jonang Lungka Monastery, Pal Ngedon Mingyur Dechen Ling Dodjung Norbu Treasure Book Editorial Office, as mentioned above, are producing e-books of the scriptures in Tibetan.
Chinese
我，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。同样也希望为藏族文化和藏传佛教做出贡献。但是，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，特别是由于缺乏为佛经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，并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、有益于进步的建议和针对工作的指导。最后，祈愿以此以及与此相关的过去、现在、未来所做的一切善行之力，使护持佛法的圣者们长寿，事业如法，使精通显密教义的智者和成就者们不断修持，使珍贵佛法的伟大在世间显现，特别是以嘉瓦觉囊派的教法为代表，所有三世诸佛的意愿，所有伟大的教法，都能与业、愿、缘起、根性和信仰相符，在任何时间、地点、情况下都能兴盛，从而 непрерывно地给予一切众生暂时和长远的巨大利益。正如所说：以大法鼓之声，尽除众生诸苦，于无数亿劫中，说法利生恒住。愿此 महान 祈愿得以实现。藏历2139年，藏历饶迥十七水龙年正月上弦初三（2013年1月22日），化身名号为阿旺坚扬班巴嘉措，以如意宝典编辑部的成员的名义书写。
English
I, through distribution, hope to provide services for finding and viewing books to a wide range of ambitious individuals. I also hope to contribute to Tibetan culture and Tibetan Buddhism. 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 due to lack of knowledge required for serving Buddhist scriptures, there are bound to be many errors and omissions in our reprinted e-books. Here, I sincerely confess to all knowledgeable and impartial people and to the Tibetan cultural cause, and I earnestly request the vast number of intellectuals to offer criticisms aimed at errors, suggestions beneficial to progress, and guidance aimed at the work of our e-book library. Finally, I pray that by the power of this and all virtuous deeds done and to be done in the past, present, and future, may the holy beings who uphold the Dharma have long lives and may their activities be in accordance with the Dharma, and may the wise and accomplished ones who are proficient in the flawless essence of the Sutras and Tantras continuously practice, and may the greatness of the precious Dharma be manifested in the world, especially represented by the teachings of Gyalwa Jonangpa. May all the intentions of the Buddhas of the three times, all the great teachings, be in accordance with karma, vows, dependent origination, disposition, and faith, and may they flourish at all times, places, and circumstances, thereby continuously bestowing temporary and long-term great benefits to all sentient beings without discrimination. Just as it is said: "By the sound of the great Dharma drum, may all the sufferings of sentient beings be completely eliminated, and may the teaching of the Dharma and benefiting beings dwell forever in countless billions of kalpas." May this great prayer be fulfilled. Written on the 3rd day of the waxing moon of the first month of the Water Dragon year of the 17th Rabjung, Tibetan year 2139 (January 22, 2013) by Tulku named Ngawang Jamyang Pampa Gyatso, on behalf of the members of the Dodjung Norbu Editorial Board.
Chinese
愿力以及，缘起不虚的谛实和，我等清净增上意的威力加持，祈愿一切所愿之事顺利迅速成就。目录 1. 殊胜忿怒尊大忿怒明王不动至尊之修法降伏魔军。 2. 殊胜忿怒尊大忿怒明王之坛城仪轨名为金刚嬉戏。 3. 殊胜大轮明王之修法名为调伏三有。 4. 殊胜金刚手大轮明王之坛城仪轨调伏三有。 5. 殊胜金刚童子之坛城仪轨名为降魔嬉戏。 6. 授予弟子灌顶之方式。 7. 殊胜忿怒尊之王马头明王嬉戏之事业法名为调伏一切傲慢。 8. 诸佛之传承祈请文。 9. 殊胜诸佛之仪轨名为解脱轮回。 10. 诸佛之仪轨解脱轮回之补遗。净治续部心要义日光炽燃。 11. 净治续部心要义日光炽燃。 顶礼！嗡 斯瓦斯谛！殊胜忿怒尊大忿怒明王不动之修法名为降伏魔军。顶礼上师！殊胜者，从显现摧毁轮回寂灭二道后，从不变安乐自性之坛城中，散发出无量种姓之坛城众，不动怙主请守护此世间。谁的无二智慧是，原始怙主不动尊，为了不造作次第的显现，造作次第的修法稀有。此处殊胜忿怒尊忿怒明王之续部，从不动金刚瑜伽至尊中周遍流传的次第，想要修持九本尊之自性的生起次第，准备好供品等所需之物品后，如历代上师之行持，皈依发心百字明之修诵等也应如理行持。之后，在善加擦拭之曼扎上，涂上香水之点。前方陈设供品。合掌，忿怒尊大忿怒尊，具有忿怒之眼，右手执持宝剑庄严，
English
And by the truth of unfailing interdependence, and by the power and strength of our pure intentions, may all our aspirations be swiftly fulfilled with well-being. Table of Contents 1. The Supreme Method of the Glorious Wrathful One, the Great Wrathful King, the Immovable Supreme One, called "Victory over Demons." 2. The Ritual of the Mandala of the Glorious Wrathful One, the Great Wrathful King, called "Vajra Play." 3. The Supreme Method of the Glorious Great Wheel, called "Subduing the Three Realms." 4. The Mandala Ritual of the Glorious Vajrapani Great Wheel, "Subduing the Three Realms." 5. The Ritual of the Mandala of the Glorious Vajrakumara, called "Destroying Demons Play." 6. The Method of Conferring Empowerment on Disciples. 7. The Action Manual of the Glorious Wrathful King, the Supreme Horse Play, called "Subduing All Pride." 8. A Supplication Attached to the Lineage Letter of the All-Knowing One. 9. The Ritual of the Glorious All-Knowing One, called "Liberation from All Samsara." 10. Supplement to the Ritual of the All-Knowing One, "Liberation from All Samsara." The Meaning of the Essential Purifying Tantra, "Blazing Power of the Sun." 11. The Meaning of the Essential Purifying Tantra, "Blazing Power of the Sun."
Chinese
以戒律旃檀涂身，以禅定的衣裳穿着，以菩提分法之花铺设，祈请如何安乐入座。 ཛཿཧཱུཾ་བཾ་ཧོཿ （藏文，梵文 देवनागरी，梵文罗马IAST，汉语字面意思）如是，所有坛城与我无二无别地融入。简略修持现观之时，唵阿地瑟咤班杂（藏文，梵文 ओं आ तिष्ठ वज्र，梵文罗马IAST oṃ ā tiṣṭha vajra，汉语字面意思）以下可以舍弃此曼荼罗供养，做与积累福德资粮共同的仪轨也可以。之后修持四无量心，唵， শূন্যতা （藏文，梵文 ，梵文罗马IAST，汉语字面意思）等。从自己心间的吽字（藏文 ཧཱུྃ，梵文 हूँ，梵文罗马IAST hūṃ，汉语字面意思）放出的火焰，将我身体三界，包括器情世界，一齐焚烧，清净为空性。从空性之中，中阴的幻化般的识蕴之身，白色，具有妙相好，于等持手印之上，持有白色莲花，与自现的智慧母拥抱，安住于白莲和月亮座垫之上，于上方的虚空中旋转。下方，从यं（藏文，梵文 यं，梵文罗马IAST yaṃ，汉语字面意思）生出风轮，从 रं（藏文，梵文 रं，梵文罗马IAST raṃ，汉语字面意思）生出火轮，从वं（藏文，梵文 वं，梵文罗马IAST vaṃ，汉语字面意思）生出水轮，从लं（藏文，梵文 लं，梵文罗马IAST laṃ，汉语字面意思）生出土轮，从下往上层层堆叠。其上，从 सुं（藏文，梵文 सुं，梵文罗马IAST suṃ，汉语字面意思）生出山王须弥山，由四宝所成，具有八山嘴。七金山、七嬉戏海、十二部洲与大海洋环绕。须弥山顶上，于ཨེ་（藏文，梵文，梵文罗马IAST，汉语字面意思）生出白色法生宫之中。于पं（藏文，梵文 पं，梵文罗马IAST paṃ，汉语字面意思）生出各种莲花的中央。于ཧཱུྃ（藏文 ཧཱུྃ，梵文 हूँ，梵文罗马IAST hūṃ，汉语字面意思）生出各种颜色金刚，放出光芒。金刚地基不作帐幕，教法外围被智慧火焰猛烈燃烧所围绕。各种金刚的中央，从भ्रुं（藏文，梵文 भ्रुं，梵文罗马IAST bhrūṃ，汉语字面意思）黄色生出大解脱的四方形四门宫殿。具有五层墙壁，以及欲妙的幡幢，半网，飞檐，箭垛等庄严。四门前有柱子支撑的台阶，具有十一幡幢。守护轮之外，由能生出成就的八大尸林所围绕。宫殿的幡幢，东方白色，南方黄色，西方红色，北方绿色，中央蓝色，带有一个飘带。中央有各种莲花八瓣，其中心和花瓣上，于ཨ་（藏文，梵文，梵文罗马IAST，汉语字面意思）生出九个月亮坛城。这些的上方，于རཾ་（藏文，梵文 रं，梵文罗马IAST raṃ，汉语字面意思）生出九个太阳坛城，中央的
English
Anoint the body with the sandalwood of discipline, wear the clothes of meditation, spread the flowers of the branches of enlightenment. How do you invite to enter comfortably? Jaḥ Hūṃ Vaṃ Hoḥ. Thus, all mandalas dissolve into me, indivisibly. When meditating on the condensed Abhisamaya, Oṃ Ā Tiṣṭha Vajra. Below, this mandala offering can be abandoned, and it is also acceptable to perform a ritual that is common with the accumulation of merit. Then, meditate on the four immeasurables, Oṃ Śūnyatā, etc. From the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit: हूँ, IAST: hūṃ, literal meaning: Hūṃ) radiating from my heart, the flames burn my body, the three realms, including the container and its contents, all at once, purifying them into emptiness. From within emptiness, the illusory consciousness body of the intermediate state, white, adorned with marks and signs, holding a white lotus on the mudra of equipoise, embraced by the wisdom mother of self-appearance, seated on a white lotus and moon cushion, revolves in the sky above. Below, from Yaṃ (Tibetan:, Sanskrit: यं, IAST: yaṃ, literal meaning: Yaṃ) arises the wind mandala, from Raṃ (Tibetan:, Sanskrit: रं, IAST: raṃ, literal meaning: Raṃ) arises the fire mandala, from Vaṃ (Tibetan:, Sanskrit: वं, IAST: vaṃ, literal meaning: Vaṃ) arises the water mandala, from Laṃ (Tibetan:, Sanskrit: लं, IAST: laṃ, literal meaning: Laṃ) arises the earth mandala, stacked one above the other. Above that, from Suṃ (Tibetan:, Sanskrit: सुं, IAST: suṃ, literal meaning: Suṃ) arises the king of mountains, Mount Meru, made of four precious substances, with eight peaks. Surrounded by the seven golden mountains, the seven playful seas, the twelve continents, and the great ocean. On the summit of Mount Meru, within the white Dharma-source palace, from E (Tibetan:, Sanskrit:, IAST:, literal meaning:) arises. At the center of various lotuses, from Paṃ (Tibetan:, Sanskrit: पं, IAST: paṃ, literal meaning: Paṃ) arises. From Hūṃ (Tibetan: ཧཱུྃ, Sanskrit: हूँ, IAST: hūṃ, literal meaning: Hūṃ) arises various colored vajras, radiating light. The vajra ground does not form a tent, and the outer perimeter of the teachings is surrounded by the fiercely burning flames of wisdom. At the center of the various vajras, from Bhrūṃ (Tibetan:, Sanskrit: भ्रुं, IAST: bhrūṃ, literal meaning: Bhrūṃ) yellow arises the great liberation palace, a square with four doors. It has five layers of walls, and is adorned with banners of desirable qualities, half-nets, eaves, and arrow parapets. In front of the four doors are steps supported by pillars, with eleven banners. Outside the protective wheel, it is completely surrounded by the eight great charnel grounds where accomplishments arise. The banners of the palace are white in the east, yellow in the south, red in the west, green in the north, and blue in the center, with one additional streamer. In the center is a lotus with eight petals of various colors. On its center and petals, from A (Tibetan:, Sanskrit:, IAST:, literal meaning:) arise nine moon mandalas. Above these, from Raṃ (Tibetan:, Sanskrit: रं, IAST: raṃ, literal meaning: Raṃ) arise nine sun mandalas, the central one