Chinese
總之，第三類主要是依隨《甘珠爾》和《丹珠爾》，以內道佛教的見解修行為主的聖法論著所組成。除此之外，語法和詩歌等西藏本土的術語文化方面，也帶有非常濃厚的佛教經典的影響和形態。其中，由於眼前的需要，我們製作電子書的書籍範圍主要放在後一類。同時，現代新創作的書籍也在製作成電子書。如上所述，所有西藏雪域的珍貴經典，都是由藏文三十四個字母的組合而成。內容是見解緣起和行為不害，直接和間接都趨向於其他地方沒有的價值和特點的特殊文獻集合。如同東西方許多公正且有遠見的學者，將控制外部世界地球的生滅和內部人類的倫理道德的學術理論，寄託於這個珍貴的佛教。其中，大小乘密咒等全部具備的西藏雪域佛教，進行研究和信任的心一年比一年增長，因此藏文的文化，就廣大的地域、時間和情況而言，是無可否認的值得擁有的珍寶。這絕不是一件小事。同樣，許多新時代的藏文文學書籍，在西藏雪域的文化事業上，對於不衰退的繼承、衰敗的恢復、需求的新增等發展的脈搏，也是無可否認的應該承認的。因此，在此，我們覺囊隆噶寺吉祥決定義不變大樂洲如意寶藏文集編輯室，如上所述，將藏文的經典製作成電子書。
English
In summary, the third category mainly consists of sacred Dharma treatises that follow the Kangyur and Tengyur, and are based on the views and practices of inner Buddhism. In addition, aspects of Tibetan indigenous terminology culture, such as grammar and poetry, also bear very strong influences and forms of Buddhist scriptures. Among these, due to immediate needs, the scope of books that we are making into e-books is mainly focused on the latter category. At the same time, modern newly created books are also being made into e-books. As mentioned above, all the precious scriptures of the Tibetan snow land are composed of the combination of thirty-four Tibetan letters. The content is the view of dependent origination and the behavior of non-harm, directly and indirectly tending towards a special collection of documents with values and characteristics that are not found elsewhere. Like many fair-minded and far-sighted scholars in the East and West, they entrust the academic theories that control the creation and destruction of the external world and the ethics of internal human beings to this precious Buddhism. Among them, the Tibetan Buddhism of the snowy region, which is fully equipped with the Great and Small Vehicles, tantras, etc., is being studied and the mind of trust is growing year by year. Therefore, the culture of the Tibetan language, in terms of broad region, time, and circumstances, is undeniably a treasure worth possessing. This is by no means a trivial matter. Similarly, many new era Tibetan literary books, in the cultural undertakings of the Tibetan snowy region, are undeniably worthy of recognition as the pulse of development such as non-declining inheritance, restoration of decline, and addition of needs. Therefore, here, the Jonang Lungga Monastery, Pal Ngedon Mingyur Dechen Ling Dodjung Norbu Collection Editorial Office, as mentioned above, is making the Tibetan scriptures into e-books.
Chinese
并且，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珍贵的内教提供服务。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，向所有有见识、公正的人士和藏族文化事业由衷地忏悔，并恳请广大的有识之士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、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之力量，祈愿护持正法的圣者们长寿安康，事业与法相应；愿无垢的显密精髓，由不间断的智者和成就者们修持，使正法之伟大在世间显现，特别是以嘉瓦觉囊派的教法为代表。愿三世诸佛之意愿，所有符合胜者之道的教法，都能根据业、愿、缘起、根性和意乐，在一切时处兴盛广大，从而，毫不间断地赐予无差别的众生暂时和究竟的巨大利益。如是祈愿。正如所说：以大法鼓之音声，尽除众生之痛苦，于无量无数劫中，说法利生恒常住。愿此殊胜祈愿得以实现。藏历2139年，藏历第十七绕迥水龙年（2012年）的藏历新年元月上弦初三（2013年1月22日），化身名号为阿旺江央班丹嘉措，以如意宝藏编辑部全体成员的名义敬书。
English
And, through distribution, it is hoped that we can provide services for finding and viewing books for a wide range of ambitious individuals. Similarly, we also hope to provide services for Tibetan culture and precious inner teachings. On the one hand, due to lack of experience and technology; on the other hand, due to limited staff and working hours; especially, due to lack of the knowledge necessary to approach the service of scriptures, there are certainly many errors and omissions in our reprinted e-books. Here, we sincerely confess to all knowledgeable and impartial people and to the Tibetan cultural cause, and we earnestly request the vast number of knowledgeable people to offer criticisms aimed at errors, suggestions that are beneficial to progress, and guidance aimed at work for our e-book library. Finally, through 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 have long lives and may their activities be in accordance with the Dharma; may the essence of the immaculate Sutras and Tantras be practiced by uninterrupted wise and accomplished ones, so that the greatness of the precious Dharma may be manifestly revealed in the world, especially as exemplified by the teachings of the Gyalwa Jonangpa. May the intentions of all the Buddhas of the three times, all the teachings that conform to the path of the Victorious Ones, flourish and spread in all times and places in accordance with karma, aspirations, dependent origination, dispositions, and inclinations, thereby bestowing uninterruptedly temporary and ultimate great benefits on all sentient beings without discrimination. Thus we pray. As it is said: By the sound of the great Dharma drum, may the suffering of sentient beings be completely eliminated, and may they teach the Dharma and dwell for countless eons. May this supreme prayer be fulfilled. Written on the 3rd day of the waxing moon of the royal month of the Water Dragon year (2012) of the 17th Rabjung (Tibetan calendar cycle) (January 22, 2013) by Tulku Mingwa Ngawang Jamyang Palden Gyatso on behalf of all the members of the Dodjung Norbu Editorial Board.
Chinese
祈愿加持，以及缘起不虚的谛实力，我等清净意乐的威力，祈愿一切所愿之事吉祥圆满迅速成就！目录 1. 仪轨海之修法名为《珍宝生源》 2. 百种修法之行法明鉴 吉祥！依怙主六臂玛哈嘎拉之修法及朵玛仪轨合集，名为《事业宝藏》。 嗡 斯瓦斯谛！ 依怙主六臂玛哈嘎拉之修法及朵玛仪轨合集，名为《事业宝藏》。 顶礼上师怙主无别尊，皈依之。 观世音自在慈悲现忿怒，将不驯魔军磨成粉末，上师怙主无别之莲足，恭敬顶礼略书修法。 于空性中，前方从吽字所生之防护轮内，于不可忍受之大尸陀林中央，从班字（藏文：པཾ་，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：莲花）生莲花，从让字（藏文：རཾ་，梵文天城体：र，梵文罗马拟音：raṃ，汉语字面意思：太阳）生太阳之上，从白色冈字（藏文：གཾ་，梵文天城体：ग，梵文罗马拟音：gaṃ，汉语字面意思：甘露）融化为光，生出吉祥众之主，身色白色，象头三眼，右持地藏宝瓶及树叶于口中吞食，左手持满盛甘露之颅碗，以绸缎珍宝为饰，呈安卧之姿。其上，从蓝色吽字（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）生出弯刀，以吽字（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）为印。其放光芒，斩杀一切凶猛之怨敌魔障，供养圣众，成办有情之利益，复又收摄融入，完全转变，化现为速行智慧怙主六臂尊，如实满足众生之愿，身色如末劫之云般漆黑，一面六臂，三目赤圆怒目而视，龇牙咧嘴，卷舌，哈哈大笑，胡须眉毛及头发皆竖立为赤黄色，额间涂
English
Blessings and the unfailing truth of dependent origination, and through the power of our pure intentions, may all our aspirations be swiftly and perfectly fulfilled! Table of Contents: 1. The Sadhana of the Ocean of Yidams, called "The Precious Source" 2. The Clarifier of the Practice of the Hundred Sadhanas From emptiness, in front, within the protective circle arising from the syllable Hūṃ, in the center of a great, unbearable charnel ground, from Paṃ (藏文：པཾ་，梵文天城体：प，梵文罗马拟音：paṃ，汉语字面意思：Lotus) arises a lotus, and from Raṃ (藏文：རཾ་，梵文天城体：र，梵文罗马拟音：raṃ，汉语字面意思：Sun) arises a sun. From the white Gaṃ (藏文：གཾ་，梵文天城体：ग，梵文罗马拟音：gaṃ，汉语字面意思：Nectar) dissolving into light, arises the Lord of the Auspicious Assembly, with a white body, an elephant's head, and three eyes. His right hand holds the essence of the earth, with roots and leaves, which he consumes in his mouth. His left hand holds a skull cup filled with nectar. He is adorned with silk and jewels, and rests in a reclining posture. Above that, from the dark blue Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ) arises a hooked knife, marked with Hūṃ (藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hūṃ). From that, rays of light emanate, cutting down all fierce enemies and obstructors, making offerings to the noble ones, and accomplishing the benefit of sentient beings. Again, it gathers and dissolves, completely transforming into the Swift-Acting Lord of Wisdom, the Six-Armed One, who fulfills the hopes of beings in accordance with the Dharma. His body is as black as the clouds at the end of time. He has one face and six arms. His three round, red eyes gaze with wrath. His mouth is open, his teeth are bared, his tongue is curled, and he laughs loudly. His beard, eyebrows, and hair stand on end, reddish-yellow. On his forehead is applied
Chinese
用精华点缀，头顶由不动明王加持，第一只右手里拿着金刚钺刀，第一只左手里拿着盛满鲜血的颅碗，在胸前上下捧着。中间的右手里拿着干颅骨串成的念珠，最后一只手猛烈地摇动着手鼓。第二个左手里拿着三叉戟，最后一只手拿着金刚索。双脚以镇压三界之势，用具有威力的并立步法，脚踩着邪魔之王。穿着虎皮裙，系着绿色丝带。用蓝色蛇缠绕头发，戴着红色的耳环，花色的臂钏，白色的项链，黄色的手镯，绿色的披肩，白色的脚镯和腰带，所有的手脚都挂着铃铛，发出悦耳的声音。粗短的肢体结实有力，光芒万丈。戴着五个干人头的头饰，上面有珍贵的尖顶，以及五十个湿人头滴血的项链。用六种骨饰庄严自身，发出如龙般恐怖的吼声，摧毁一切邪魔。安住在如劫火般的智慧火焰中，背靠着檀香树。在他的左边，在血油翻滚的海洋中，从（藏文：བྷྱོཿ，梵文天城体：भ्यो，梵文罗马拟音：bhyoḥ，汉语字面意思：怖）中生出吉祥天女欲界自在母，身体是黑色的，右手里挥舞着黑色的魔杖，左手里拿着疾病的袋子，安住在火焰旋风中，骑着三条腿的魔驴，周围环绕着食肉者、母神和空行母等无数眷属。主尊的前面，从（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）中生出夜叉土地神，身体是青黑色的，张着嘴，咬着牙，向敌人发出哀嚎，鼻子里呼出末日之风。右手把钺刀挥向天空，使天神和非天都感到恐惧。左手拿着盛满鲜血的颅碗，连同敌人邪魔的心脏一起供奉给主尊。骑着发疯的黑熊。右边是从（藏文：བྷྱོཿ，梵文天城体：भ्यो，梵文罗马拟音：bhyoḥ，汉语字面意思：怖）中生出的自在金纳弥扎，身体是红黑色的，右手摇动着手鼓，左手拿着盛满鲜血的颅碗。后面是从（藏文：ཛཿ，梵文天城体：जः，梵文罗马拟音：jaḥ，汉语字面意思：札）中生出的阎罗卓吉ra扎，身体是红黑色的，右手把绳索投向敌人，左手用威吓印指向作祟者。左边是从（藏文：དུ་，梵文天城体：दु，梵文罗马拟音：du，汉语字面意思：杜）中生出的魔首。
English
Adorned with essence, crowned on the head by Achala, the first right hand holds a vajra chopper, the first left hand holds a skull cup filled with blood, holding it up and down at the heart. The middle right hand holds a rosary of dry skulls, the last hand fiercely shakes a damaru. The second left hand holds a trident, the last hand holds a vajra lasso. Both feet with the power to completely suppress the three realms, with a stance of equal measure, stamping on the king of obstacles with a crisp step. Wearing a tiger skin loincloth, tied with a green silk belt. Blue snakes bind the hair, wearing red earrings, mottled armlets, a white necklace, yellow bracelets, a green shawl, white anklets and a belt, all hands and feet adorned with strings of tinkling bells. Stout and short limbs are sturdy, with boundless splendor. Wearing a crown of five dry human heads with precious tips, and a necklace of fifty wet, bleeding human heads. Adorned with six bone ornaments, uttering a terrifying roar like a dragon, destroying all demons and obstacles. Residing in the midst of a blazing fire of wisdom like the fire of the eon, leaning against a sandalwood tree. To his left, in the midst of an ocean churning with blood and fat, from (Tibetan: བྷྱོཿ, Sanskrit Devanagari: भ्यो, Sanskrit Romanization: bhyoḥ, Literal Chinese meaning: Fear) arises the glorious goddess, the sovereign of the desire realm, her body black, her right hand brandishing a black demon staff, her left hand holding a bag of disease, residing in the midst of a fiery windstorm, riding a three-legged mule, surrounded by hundreds of thousands of flesh-eaters, mothers, and dakinis. In front of the main deity, from (Tibetan: ཧཱུཾ་, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) arises the yaksha Kshetrapala, his body dark blue-black, mouth open, teeth gnashing, crying out to enemies, with the wind of the end of time blowing from his nostrils. His right hand brandishes a chopper in the sky, causing all gods and asuras to be terrified. His left hand holds a skull cup filled with blood, along with the hearts of enemies and obstacles, offering it to the mouth of the main deity. Riding a mad black bear. To the right, from (Tibetan: བྷྱོཿ, Sanskrit Devanagari: भ्यो, Sanskrit Romanization: bhyoḥ, Literal Chinese meaning: Fear) arises the sovereign Jina Mitra, his body red-black, his right hand shaking a damaru, his left hand holding a skull cup filled with blood. Behind, from (Tibetan: ཛཿ, Sanskrit Devanagari: जः, Sanskrit Romanization: jaḥ, Literal Chinese meaning: Jah) arises Yama Takkiraja, his body red-black, his right hand throwing a lasso at enemies, his left hand pointing a threatening finger at harm-doers. To the left, from (Tibetan: དུ་, Sanskrit Devanagari: दु, Sanskrit Romanization: du, Literal Chinese meaning: Du) arises the demon head.