Chinese
聚集。第三种主要是遵循《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，也具有佛教经典的影响和形态。这里由于眼前的需要，我们制作电子书的范围主要放在这后一种上。顺便也正在制作现代新创作的图书。如上所述，所有这些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。内容是观察缘起和行为不害，直接和间接的，是其他地方没有的具有价值和特殊性质的巨大书籍集合。如同东西方的许多学者，秉持公正之心，目光长远，对控制外部世界地球的生灭和内部人类的伦理道德的理性理论寄希望于佛教。其中，大小乘和密咒等完整的西藏雪域佛教，正在研究和信任，这种态度逐年增加，因此藏文文化本身，相对于更广阔的时空环境，是值得拥有的无可争辩的珍宝。这绝非小事。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，也应该承认是不可否认的，为了不衰退的传承，恢复衰落，满足新的需求等发展的动力。因此，我们觉囊隆噶寺吉祥决定义不变大乐洲如意宝藏编辑室，如上所述，将藏文的经典制作成电子书。
English
gathering. The third type mainly consists of sacred Dharma treatises that follow the Kangyur and Tengyur and are dominated by the views and practices of Buddhism. In addition to that, Tibetan indigenous terminology and culture, such as grammar and poetry, also have a great influence and form of Buddhist scriptures. Here, due to immediate needs, the scope of books that we are making into e-books is mainly focused on this latter category. By the way, we are also making modern newly created books into e-books. As mentioned above, all these precious collections of scriptures in the Tibetan snow region are composed of the combination of thirty consonants and four vowels of the Tibetan alphabet. The content is to observe dependent origination and non-harmful behavior, directly and indirectly, and it is a huge collection of books with unique value and special characteristics that are not found in other places. Like many scholars in the East and West, with a fair mind and a long-term vision, they place their hope in this precious Buddhism for the rational theory of controlling the birth and death of the outer world and the inner human ethics. Among them, the complete Tibetan Buddhism of the Great and Small Vehicles, including mantras, is being studied and trusted, and this attitude is increasing year by year. Therefore, the Tibetan culture itself is an undeniable treasure worth owning in relation to a wider space-time environment. This is by no means a trivial matter. Similarly, many new era Tibetan literature books should also be recognized as an undeniable driving force for development in the cultural undertakings of the Tibetan snow region, such as the inheritance without decline, the restoration of decline, and the satisfaction of new needs. Therefore, we, the Jonang Lungga Monastery, Pal Ngedon Mingyur Dechen Ling Dodjung Norbu Editorial Office, as mentioned above, are making the Tibetan scriptures into e-books.
Chinese
并且，通过发行，希望能为广大的求法者们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佛教提供服务。一方面由于经验和技术不足，另一方面由于从业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存在不少错漏之处。在此，我向所有有知识、公正的人士以及藏族文化事业致以衷心的歉意。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，提出有益于改进的建议，以及对工作进行指导。最后，以此以及与此相关的过去、现在、未来所做的一切善行之力量，祈愿所有护持佛法的大德们身体健康，事业如法顺利。愿无垢经续的精华，由不间断的智者和成就者们修持，使珍贵佛法的伟大在世间显现。愿以胜乐金刚为主的觉囊派教法，以及过去、现在、未来一切诸佛的意愿，所有符合业、愿、缘起、根性和信仰的教法，在任何时间、地点、情况下都能弘扬光大。从而，衷心祈愿能无间断地给予无差别的众生暂时和长远的巨大利益。如是说：以大法鼓之音声，尽除众生诸苦恼，于无量无数劫中，说法利生恒安住。愿此殊胜祈愿得以实现。藏历2139年。藏历第十七胜生水龙年藏历新年元月上弦初三（公元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名义书写。
English
And, through distribution, it is hoped that it will provide services for finding books and reading for the vast number of Dharma seekers. Similarly, it is also hoped to provide services for Tibetan culture and precious Inner Buddhism. On the one hand, due to lack of experience and technology, and on the other hand, due to limited employees and working hours, especially due to lack of knowledge required for serving Buddhist scriptures, there must be many errors and omissions in our reprinted e-books. Here, I would like to express my sincere apologies to all knowledgeable and impartial people and to the Tibetan cultural cause. At the same time, I earnestly request the vast number of intellectuals to make criticisms aimed at errors, suggestions that are beneficial to improvement, and guidance on the work of our e-book library. Finally, by the power of this and all the virtuous deeds done and to be done in the past, present, and future, may all the great virtues who uphold the Dharma be healthy and their activities be in accordance with the Dharma. May the essence of the immaculate sutras and tantras be practiced by uninterrupted wise and accomplished people, so that the greatness of the precious Dharma may be manifested in the world. May the Jonangpa teachings, headed by Kalachakra, and all the teachings that conform to karma, vows, dependent origination, nature, and faith, which are the wishes of all Buddhas of the past, present, and future, be propagated and flourish at any time, place, and circumstance. Thus, I sincerely pray that the temporary and long-term great benefits will be given to all sentient beings without discrimination without interruption. As it is said: With the sound of the great Dharma drum, may all the sufferings of sentient beings be eliminated, and may the Dharma be taught and dwell for countless kalpas. May this supreme aspiration be realized. Tibetan Year 2139. On the third day of the waxing moon of the first month of the Water Dragon Year of the Seventeenth Rabjung (January 22, 2013), Tulku Ngawang Jamyang Pamba Gyatso wrote on behalf of the members of the Dodh Jung Norbu Editorial Board.
Chinese
加持和，不虚假的缘起谛实和，我等清净增上意乐的威力加持力，祈愿一切所愿之事顺利圆满成就！ 目录 1、净治续部的精要义理日光炽燃住。2、三昧耶三布置坛城的仪轨进入一切续部住。3、五部陀罗尼坛城仪轨遣除一切障碍住。4、依仗五部陀罗尼仪轨而行解脱之理住。5、长寿仪轨甘露水藏之传承祈请住。6、长寿仪轨甘露水藏住。7、长寿灌顶独尊瓶一个的仪轨甘露宝瓶住。8、薄伽梵不动佛九尊仪轨简略明晰住。9、薄伽梵不动佛九尊仪轨的补遗易入明晰住。10、薄伽梵不动佛的火供仪轨摧毁一切业障住。11、朵玛三份的行持住。12、极乐刹土的愿文经部的意趣住。
English
Blessings and, the infallible truth of dependent origination and, by the power and strength of our pure intention, may all wishes be fulfilled and quickly accomplished! Table of Contents 1. The Essence of Purification Tantra: The Blazing Power of the Sun. 2. Entering All Tantras: The Ritual of the Mandala Arranged with the Three Samayas. 3. The Mandala Ritual of the Five Dhāraṇī Deities: Dispelling All Obstacles. 4. How to Perform Liberation Based on the Ritual of the Five Dhāraṇī Deities. 5. Lineage Supplication of the Nectar Ocean of the Longevity Ritual. 6. The Nectar Ocean of the Longevity Ritual. 7. The Longevity Empowerment Ritual of the One Deity and One Vase: The Nectar Vase. 8. The Concise and Clear Ritual of the Nine Deities of the Bhagavan Akṣobhya. 9. Appendix to the Ritual of the Nine Deities of the Bhagavan Akṣobhya: Easy to Enter and Clear. 10. The Fire Offering Ritual of the Bhagavan Akṣobhya: Destroying All Karmic Obscurations. 11. The Practice of the Three-Part Torma. 12. The Aspiration Prayer for the Pure Land of Bliss: The Intent of the Sutras.
Chinese
为了利益。（众生） 如果害怕轮回的不安， 以及种种的痛苦， 为了完全救护他们， 我发起了菩提心。 愿我恒常成为 所有贫困众生的救护。 我是无怙者的怙主， 无依者的依靠， 成为无救者的救星， 使痛苦转为安乐， 愿我平息所有众生的 烦恼。 无论何种善行， 以及安乐和其他积累的善， 愿它们成为福德与智慧 二种资粮。 修持六度之后， 我所发起的一切精进， 愿它利益 所有无余的众生。 以及寿命无尽的行持， 无论稍微做何事， 总之为了所有众生的 一切烦恼寂灭， 为了解脱而努力， 欢喜精进于菩提。
English
For the sake of benefit. (of sentient beings) If there is fear of the discomfort of samsara, And all kinds of suffering, In order to completely protect them, I generate the mind of enlightenment. May I always be A refuge for all impoverished sentient beings. I am the protector of the unprotected, The support of the supportless, Becoming the refuge of the refuge-less, Turning suffering into happiness, May I pacify all the Afflictions of all sentient beings. Whatever virtuous deeds, And happiness and other accumulated virtues, May they become the two accumulations Of merit and wisdom. Having meditated on the six perfections, Whatever diligence I have undertaken, May it benefit All remaining sentient beings. And the practice of endless life, Whatever little things are done, In short, for all sentient beings, All afflictions are pacified, Striving for liberation, Joyfully striving for enlightenment.
Chinese
主要是具有面容和手的本尊身像，从数量上来说，也是结手印的，因此也显示了誓言的手印。所谓“上下”，是指三处加持和观想本尊等。所谓“顺序”，是指顺序不混乱，即观想本尊在结誓言印之前进行，三处加持在之后进行等。诸佛是五部，以其手印进行灌顶。之后我慢等，是指之后观修本尊身像和念诵咒语。因此，应当如实了知续部的意义。之后，为了供养本尊，以水（Argham，梵文天城体：अर्घं，梵文罗马拟音：argham，汉语字面意思：水）到乐器（Shapta，梵文天城体：शब्द，梵文罗马拟音：śabda，汉语字面意思：声音）之间进行供养。以“诸佛皆是”之前是“佛”等金刚手菩萨的百名来赞颂。自己具有金刚萨埵的慢心，在心间月亮上，（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字的周围以咒语围绕。从中发出光芒，唤醒前方安住的本尊众的心续。从他们的心间的种子字发出光芒，唤醒十方一切诸佛的心续。以供养令其欢喜。光芒再次汇聚，融入自己的心间。念诵结束时，以供养和“金刚萨埵，大菩萨”之类的简短赞颂进行赞颂。回向善根，这是第一座的行持。从金刚萨埵中生出金刚萨埵，观想进行所生金刚萨埵的事业。座间休息时，读诵经部和饮食等，进行座间休息的威仪。再次，以进入体内的甘露充满来遣除障碍，以嗡啊萨美等使自己与金刚萨埵融合。加持供品，进行供养赞颂后，如前一样进入念诵，直到发愿为止。这是中间各座的行持。座间休息时，不需要解开手印，因为这没有从瑜伽续部仪轨中出现的印。因此，对于安住在虚空中的智慧本尊，进行供养赞颂、祈求宽恕。生起迎请手印，然后进行遣送等。如前一样，以忿怒尊的咒语进行守护，然后发愿入睡。以这种方式，首先念诵（藏文：ཨོཾ་བཛྲ་སཏྭ་ཧཱུྃ，梵文天城体：ओṃ वज्रसत्त्व हुं，梵文罗马拟音：oṃ vajrasattva hūṃ，汉语字面意思：嗡 班杂 萨埵 吽），念诵一
English
Mainly, it is the deity image with face and hands. Numerically, it also involves binding hand mudras, thus indicating the mudra of commitment. The term "above and below" refers to the blessing of the three places and the visualization of the deity. The term "sequence" means not confusing the sequence, that is, visualizing the deity before binding the commitment mudra, and performing the blessing of the three places later, and so on. The Buddhas are the five families, and empowerment is done with their mudras. Then, pride and so on, refers to meditating on the deity image and reciting mantras afterward. Therefore, the meaning of the tantra should be understood as it is. Then, for the purpose of offering to the deity, offer from Argham (Sanskrit: अर्घं, argham, meaning: water) to Shapta (Sanskrit: शब्द, śabda, meaning: sound). Praise with the hundred names of Vajrapani, starting with "Buddhas are all" before "Buddha." With the pride of being Vajrasattva, on the moon in the heart, the mantra surrounds the syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit: हुं, hūṃ, meaning: Hūṃ). From that, light radiates, stimulating the mind-stream of the assembly of deities residing in front. From the seed syllable in their hearts, light radiates, stimulating the mind-stream of all the Buddhas of the ten directions. Please them with offerings. Again, the light gathers and dissolves into one's own heart. At the end of the recitation, praise with a short praise like offering and "Vajrasattva, great Bodhisattva." Dedicate the merit. This is the activity of the first session. From Vajrasattva, Vajrasattva arises. Think of performing the actions of the arisen Vajrasattva. During the breaks between sessions, read sutras and eat, and so on, and conduct the conduct of the breaks between sessions. Again, dispel obstacles by filling the nectar that has entered within, and merge oneself with Vajrasattva with Om Ah Sameh, and so on. Bless the offerings, and after offering praise, engage in recitation as before, until the aspiration prayer. This is the activity of the intermediate sessions. It is not necessary to release the mudras during the breaks between sessions, because there is no sealing that arises from the tradition of the Yoga Tantra in this. Therefore, offer praise and ask for forgiveness to the wisdom deity residing in the sky. Generate the mudra of invitation, and then perform the sending away, and so on. As before, protect with the mantra of the wrathful deity, then make aspirations and go to sleep. In this way, first recite Om Vajrasattva Hūṃ (Tibetan: ཨོཾ་བཛྲ་སཏྭ་ཧཱུྃ, Sanskrit: ओṃ वज्रसत्त्व हुं, oṃ vajrasattva hūṃ, meaning: Om Vajrasattva Hūṃ), recite one