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也一样。第三种主要是追随《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，因为眼前的需要，我们制作电子书的范围主要放在这后一种上。顺便也制作一些现代新创作的图书。如上所说，所有这些西藏的珍贵经典，都是由藏文三十个辅音和四个元音的组合构成。内容是直接或间接地倾向于缘起观和非暴力行为，形成了其他地区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理论寄托于珍贵的佛教。其中，对于大小乘和密咒齐全的西藏佛教进行研究，并逐年增加信任的趋势，由此，藏文文化本身，相对于更广阔的时空，无疑成为了值得拥有的珍宝。这一点绝非小事。同样，许多新时代的藏文文学书籍，在西藏文化事业方面，也无疑应该被认为是保持传承、恢复衰落、满足新需求等发展的动力。因此，在此，我们觉囊隆噶寺吉祥决定义不变大乐洲如意宝典籍编辑室，如上所述，将藏文的经典制作成电子书等。
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also the same. The third type mainly consists of treatises on the sacred Dharma that follow the Kangyur and Tengyur, and are dominated by the views and practices of Buddhism. Apart from that, aspects of Tibetan terminology culture such as grammar and poetry also have a profound influence and form of Buddhist scriptures. Among these, due to immediate needs, the scope of books that we are making into e-books is mainly focused on this latter category. Incidentally, some modern newly created books are also being made into e-books. As mentioned above, all these precious collections of Tibetan scriptures are composed of the combination of thirty consonants and four vowels of the Tibetan alphabet. The content is directly or indirectly inclined towards the view of dependent origination and non-violent behavior, forming a huge collection of books with special values and characteristics that are not found in other regions. Similarly, many scholars from the East and West, with a fair mind and a long-term vision, are entrusting the noble theories that control the creation and destruction of the external world and the internal human behavior to the precious Buddhism. Among them, research on Tibetan Buddhism, which is complete with both the Greater and Lesser Vehicles and Mantras, and the trend of increasing trust year by year, shows that the Tibetan culture itself, relative to a broader space and time, has undoubtedly become a treasure worth possessing. This is by no means a trivial matter. Similarly, many new era Tibetan literature books, in terms of Tibetan cultural undertakings, should undoubtedly be recognized as the driving force for maintaining inheritance, restoring decline, and meeting new needs. Therefore, here, we, the Jonang Lungga Monastery, the Auspicious Definitive Meaning Immutable Great Bliss Land Wish-Fulfilling Jewel Classics Editorial Office, as mentioned above, are producing e-books of Tibetan classics, etc.
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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。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，特别是缺乏为佛经服务所需的知识等原因，我们的电子书版本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、有益于进步的建议以及针对工作的指导。最后，以此以及类似的方式，祈愿过去、现在、未来所做的一切善行的力量，使所有护持佛法的大德们身体健康，事业如法顺利。愿无垢的经续精华，通过不间断的智者和成就者的修持，使佛法的伟大在世间显现。愿以嘉瓦觉囊派为代表的，过去、现在、未来诸佛的意愿，所有伟大的教法，都能在符合业、愿、缘起、根性和意乐的情况下，在任何时间、地点、情况下弘扬光大，从而 непрерывно 为无差别的众生带来暂时和究竟的巨大利益。正如所说：以大法鼓之声，止息众生之痛苦，于无数劫中，说法利生而住世。愿此伟大的祈愿得以实现。藏历2139年，藏历第十七胜生水龙年正月上弦初三（公元2013年1月22日），化身名号为阿旺江央辛巴嘉措，以如意宝藏编辑部全体成员的名义书写。
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Through distribution, it is hoped that extensive services for finding and viewing books can be provided to the vast number of aspiring individuals. Similarly, there is also the hope of providing services for Tibetan culture and the precious inner teachings. However, on the one hand, due to a lack of experience and technical skills, and on the other hand, due to a limited number of staff and working hours, especially a lack of the knowledge necessary for serving the scriptures, there are certainly many errors and omissions in our electronic book versions. Here, I sincerely apologize to all knowledgeable and impartial individuals, as well as to the Tibetan cultural cause. At the same time, I earnestly request that the vast number of intellectuals offer criticisms aimed at errors, suggestions beneficial to progress, and guidance aimed at the work of our electronic book library. Finally, through this and similar means, may the power of all virtuous deeds done and to be done in the past, present, and future, enable all the noble individuals who uphold the Dharma to have long lives and accomplish their activities in accordance with the Dharma. May the essence of the immaculate sutras and tantras be practiced by an unbroken lineage of scholars and accomplished ones, so that the greatness of the precious Dharma may be manifestly revealed in the world. May all the great teachings that accord with the intentions of all the Buddhas of the past, present, and future, represented by the Gyalwa Jonang tradition, flourish and spread in all times, places, and circumstances, in accordance with karma, aspirations, dependent arising, dispositions, and inclinations, thereby continuously bestowing immense temporary and ultimate benefits upon all sentient beings without discrimination. As it is said: "May the sound of the great Dharma drum completely cease the suffering of sentient beings, and may you teach the Dharma and dwell for countless eons." May this great aspiration 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 the incarnate named Ngawang Jamyang Sinpa Gyatso, on behalf of all the members of the Wish-Fulfilling Jewel Treasury Editorial Board.
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威力啊！ 缘起不虚的谛实和， 我等清净增上意的威力， 祈愿所愿诸义顺利速成！ 目录 １ 般若波罗蜜多心经释 以前未有之妙说 ２ 般若心经之词解 稀有 ３ 圣妙吉祥行愿大疏 ４ 圣慈氏之愿释 ５ 一偈之释等 ６ 短偈赞之释 ７ 圣六门陀罗尼之释 ８ 世尊寿智无量百八名陀罗尼经 ９ 吉祥之释
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Power! The truth of infallible dependent origination, Through the power and strength of our pure intention, May all aspirations be fulfilled swiftly and well! Table of Contents 1. Explanation of the Heart Sutra of the Perfection of Wisdom: An Unprecedented Excellent Explanation 2. Commentary on the Words of the Heart Sutra of the Perfection of Wisdom: Wonderful 3. Extensive Commentary on the Noble Aspiration of the Practice of Good Conduct 4. Explanation of the Noble Aspiration of Maitreya 5. Explanation of a Single Verse, etc. 6. Explanation of the Praise in Few Verses 7. Explanation of the Noble Six-Door Dharani 8. The Sutra Known as the Hundred and Eight Names of the Bhagavan Amitayus, the Immeasurable Life and Wisdom 9. Explanation of Auspiciousness
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实相即是如来，也是真正的胜义谛佛。当它在清净二障、圆满二资粮的补特伽罗身上获得时，与必须安立为该补特伽罗之果的理由相关联，称为果般若。实际上，唯有唯一的智慧依存于佛的补特伽罗才称为果，并且从基、道、果的共同法相的角度安立为自性。因此，果的本体是原始自生的，虽然不需要通过道来产生，但是，由于该补特伽罗获得并证悟该果需要通过道来产生，所以，以圣道所摄的离戏证悟之智慧即是道般若。能作为所诠而宣说这三者的语词，即是如来的教言，称为经般若。此处所说的“般若波罗蜜多”也是指经般若。此经也有三种：佛陀自显现的语，即法界大乘经部，是二无别之智慧显现为一切相之中的经部的清净相，是胜义谛，因此，此经与自性般若或果般若的体性相同，是第一种经。另一种是圣者和凡夫心中显现为外境之声的名称、词句、文字的集合，即大乘经部，是第二种经。与此相应，口中所说的声音是第三种经般若。后面这两种，虽然与自性、果、道三者体性极不相同，但是，由于是从诸佛的愿力中产生，是法身的同分因，具有能遣除二障的能力，所以，应当了知它们是属于无漏之法、清净之所缘和圆成实。以上是详细分析的精华。若不作分析而作粗略宣说，则法界二无别智慧的普遍周遍仅仅是自性，法界远离了障碍的清净二者具足的佛陀法身是果，获得它的无分别禅修是道，宣说这三者的佛语
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The very nature of reality is the Tathagata, and also the actual ultimate Buddha. When it is obtained by a person who has purified the two obscurations and perfected the two accumulations, it is associated with the reason why it must be established as the fruit of that person, and it is called the Fruit Prajna. In reality, only the single wisdom that depends on the Buddha's person is called the fruit, and it is established as the nature from the perspective of the general characteristics of the ground, path, and fruit. Therefore, the essence of the fruit is primordially self-arisen, and although it does not need to be produced by the path, because that person needs to obtain and realize that fruit through the path, the wisdom of non-elaboration realization gathered by the noble path is the Path Prajna. The words that express and teach these three as the object of expression are the teachings of the Tathagata, which are called the Scripture Prajna. Here, the term "Prajnaparamita" also refers to the Scripture Prajna. This scripture also has three aspects: the Buddha's self-manifested speech, the Sutras of the Great Vehicle of the Dharmadhatu, which are the pure aspects of the Sutras among the appearances of all aspects of non-duality wisdom, are the ultimate truth. Therefore, this scripture is the same in essence as the Nature Prajna or the Fruit Prajna, and it is the first scripture. The other is the collection of names, words, and letters that appear as external sounds in the minds of noble ones and ordinary beings, which is the Sutra of the Great Vehicle, and it is the second scripture. Correspondingly, the sound spoken in the mouth is the third Scripture Prajna. Although these last two are very different in essence from the three, Nature, Fruit, and Path, because they arise from the aspirations of the Buddhas, are the common cause of the Dharmakaya, and have the power to eliminate the two obscurations, it should be known that they belong to the unconditioned Dharma, the object of purification, and the perfectly established. The above is the essence of detailed analysis. If a rough explanation is given without analysis, then the universal pervasiveness of the Dharmadhatu's non-dual wisdom is merely the nature, the Buddha's Dharmakaya, which possesses both purity and freedom from obscurations, is the fruit, the non-conceptual meditation that obtains it is the path, and the Buddha's words that teach these three
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此乃经部《般若波罗蜜多》。如是安立。 此外，大乘一切广大的经藏，都以宣说般若波罗蜜多为所诠释之义。 必定是经部《般若波罗蜜多》，然而《般若波罗蜜多》之名未遍传于一切经典，故于此处，凡是经部被冠以《般若波罗蜜多》之名者，即应确定受持。 所谓“薄伽梵母”，即如前所述之自性与果，彼般若波罗蜜多即是佛陀之故，称为薄伽梵。就其体性而言：一般而言（《ཛཾ》（DZAM，种子字）+结合）是方便与智慧双运，然此处主要宣说智慧之分，故以阴性之词“薄伽梵母”表示。 宣说此之经典亦尊称为薄伽梵母。如是，薄伽梵母般若波罗蜜多经十万颂等一切之所诠释义皆汇集于此，且以极少之词句宣说，故称之为心要。 若认为彼等广大之经典与此经在所诠释之体性上有大小之差别，则不应理。然所诠释之宣说方式，在名相不同之多寡上的差别则极大。 对此，一些大学者如是说：般若波罗蜜多，即是十万颂等无边之般若经。其义之精华中的精华，即是三解脱门。 证悟三解脱门之智慧，即是道，是般若波罗蜜多之心要。而完整宣说彼之经典亦成为经部般若波罗蜜多之心要。故以简短之词句宣说彼者，即是般若波罗蜜多之心要。 此外，此经中宣说了空性、无相、无生、无灭、无垢、无离垢、无增、无减等八种名相。 其中前二者为空性，中间四者为无相，最后二者为无愿。 色等诸法，以无自性，且以自相共相皆空之故为空性。于一切烦恼之缘起中，生起之因并不成立，且
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This is the scripture of the Prajñāpāramitā. Thus it is established. Furthermore, all the extensive sutras of the Mahāyāna expound the Prajñāpāramitā as their subject matter. It is certain that the scripture is the Prajñāpāramitā, but since the name "Prajñāpāramitā" is not known in all the sutras, in this case, whichever sutra is named "Prajñāpāramitā" should be definitely upheld. The term "Bhagavatī" refers to the nature and result of the Prajñāpāramitā as explained above. Because it is the Buddha, it is called Bhagavat. As for its essence: in general (《ཛཾ》+ སྦྱོར་བ་) it is the union of skillful means and wisdom, but here the wisdom aspect is mainly mentioned, so it is indicated by the feminine term "Bhagavatī." The scripture that expounds this is also honored with the name Bhagavatī. Thus, the Bhagavatī Prajñāpāramitā Sutra in one hundred thousand verses and all others contain the essence of the subject matter, and because it is taught with very few words, it is called the heart. It is unreasonable to think that there is a difference in the size of the subject matter between those extensive sutras and this scripture. However, the difference in the number of different ways of explaining the subject matter is very large. Some great scholars say this: The Prajñāpāramitā is the countless Prajñā Sutras such as the Hundred Thousand Verse Sutra. The supreme essence of its meaning is the three doors of liberation. The wisdom that realizes the three doors of liberation is the path, the heart of the Prajñāpāramitā. The sutra that fully explains it also becomes the heart of the Prajñāpāramitā scripture. Therefore, explaining it with few words is the heart of the Prajñāpāramitā. Moreover, this sutra speaks of emptiness, signlessness, unborn, unceasing, stainless, without being separated from stains, without increase, and without decrease, which are eight categories. The first two are emptiness, the middle four are signlessness, and the last two are wishlessness. Forms and other phenomena are empty because they lack inherent existence and are empty of their own and general characteristics. In the dependent arising of all afflictions, the cause of arising is not established, and