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也包括于此。第三类主要是遵循《甘珠尔》和《丹珠尔》，以佛教的见解、修行为主的圣法论著构成。除此之外，在语法、诗歌等西藏本土的术语文化方面，也带有非常浓厚的佛教经典的影响和色彩。其中，由于眼前的需要，我们制作电子书的范围主要集中在后一类，同时也正在制作现代新创作的图书。如上所述，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。所表达的内容，无论是直接还是间接，都倾向于缘起观和不害行为，形成了一个在其他地方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以公正的态度和长远的眼光，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佛教一样。其中，对于包含大小乘和密咒的完整的西藏佛教进行研究，并逐年增加信任和关注，这表明藏文文化本身，相对于更广阔的时空，是绝对值得拥有的珍宝，这绝非小事。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。
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are also included here. The third category mainly consists of sacred Dharma treatises that follow the Kangyur and Tengyur and are based on the views and practices of Buddhism. In addition, in terms of Tibetan indigenous terminology culture such as grammar and poetry, there are also very strong influences and colors of Buddhist scriptures. Among them, due to the immediate needs, the scope of books that we are making into e-books is mainly focused on the latter category, and we are also making modern new creative books into e-books. As mentioned above, all these precious Tibetan classics are composed of the combination of thirty consonants and four vowels of the Tibetan alphabet. The content expressed, whether directly or indirectly, tends to the view of dependent origination and non-harming behavior, forming a huge collection of books with special value and characteristics that are not found elsewhere. Just as many scholars from the East and West, with a fair attitude and a long-term vision, place the noble theories of controlling the arising and ceasing of the external world (container world) and the internal human behavior on Buddhism. Among them, the study of Tibetan Buddhism, which includes the complete Mahayana and Hinayana and Mantras, and the increasing trust and attention year by year, shows that the Tibetan culture itself, relative to a wider space and time, is an undeniable treasure worthy of possession, which is by no means a trivial matter. Similarly, many new era Tibetan literature books should also be recognized as an undeniable driving force for progress in Tibetan cultural undertakings, for maintaining the lineage, restoring decline, and meeting new needs. Therefore, we, the Jonang Lungga Monastery Auspicious Decisive Meaning Unchanging Great Bliss Continent Wish-Fulfilling Jewel Library Editorial Department, as mentioned above, are making the Tibetan classics into e-books.
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通过制作和发行，希望能为广大的有志之士提供查找书籍和阅览的良好服务。同样，也希望为西藏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，我们出版的电子书中肯定有不少错漏之处。在此，向所有有识之士和西藏文化事业衷心忏悔，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、有益于进步的教诲、以及针对工作的指导等。最后，祈愿以此以及类似的方式，过去、现在、未来所做的一切善行的力量，使护持正法的圣者们长寿，事业与佛法相合，以不间断的贤哲和成就者的清净经续之精华来修持，使珍贵佛法的伟大在世间显现，以胜乐金刚为主的觉囊派教法为例，所有三世诸佛的意愿，无论是什么样的胜者教法，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、情况下兴盛，从而毫不间断地给予无差别的众生暂时和究竟的巨大利益。如是发自内心的祈愿。正如所说： 以大法鼓之声， 尽除众生诸苦难， 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，藏历第十七胜生水龙年藏历新年正月上弦初三（公元2013年1月22日），化身名号为阿旺坚扬班巴嘉措，以如意宝典籍编辑部的成员的名义书写。
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Through production and distribution, it is hoped that we can provide good services for finding and reading books for the vast number of ambitious individuals. Similarly, it is hoped that we can also provide services for Tibetan culture and the 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 due to lack of the knowledge required for approaching scripture services, there are certainly many errors and omissions in our published e-books. Here, we sincerely confess to all knowledgeable people and the Tibetan cultural cause, and earnestly request the vast number of knowledgeable people to offer criticisms aimed at errors, teachings that are beneficial to progress, and guidance aimed at work for the work of our e-book library. Finally, may the power of all the virtuous deeds done and to be done in the past, present, and future, represented by this and similar methods, enable the holy beings who uphold the Dharma to have long lives and carry out their activities in accordance with the Dharma, and to practice the essence of the pure sutras and tantras of the uninterrupted wise and accomplished ones, so that the greatness of the precious Dharma may be manifested in the world, exemplified by the Jonangpa teachings, which are based on Chakrasamvara. May all the wishes of the Buddhas of the three times, whatever the teachings of the victors may be, flourish in all places, times, and circumstances in accordance with karma, vows, dependent origination, disposition, and inclination, so that they may bestow uninterruptedly the great temporary and ultimate benefits to all sentient beings without discrimination. As it is sincerely wished. As it is said: With the sound of the great Dharma drum, May all the sufferings of sentient beings be completely eliminated, And in countless billions of kalpas, May you teach the Dharma and dwell constantly for the benefit of beings. May this supreme aspiration be fulfilled. Tibetan Year 2139, the 3rd day of the waxing moon of the royal month of the Water Dragon year of the 17th Rabjung (January 22, 2013), written by Tulku Mingwa Ngawang Jamyang Pampa Gyatso on behalf of the members of the Dodjung Norbu Editorial Board.
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的加持，以及缘起不虚的谛实，我等清净增上意的威力，愿所愿之事一切安乐迅速成就。目录。 1、名为《总续部类之建立的笔记·所示之财物》之书。 2、薄伽梵金刚萨埵之修法·自加持之口诀。 3、圣者狮子吼之念诵。 4、圣者狮子吼之赞颂。 5、上师修法·印度班智达之口传无垢精要摘录。 6、名为《胜乐金刚身坛城或时轮灌顶》之书。 7、胜乐金刚生起次第之讲解。 8、吉祥胜乐金刚生起次第之论释。
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Of blessing, and the truth of unfailing interdependence, by the power of our pure intention, may all aspirations be fulfilled swiftly and well. Table of Contents. 1. The book entitled "Notes on the General System of Tantras: A Display of Treasures." 2. The practice method of the Bhagavan Vajrasattva, a self-blessing instruction. 3. The recitation of the meditation of the venerable Simhanada. 4. The praise of the venerable Simhanada. 5. The essence of the oral instructions of the Indian Pandit, the Lama Sadhana, extracted without impurity. 6. The book entitled "The Mandala of the Body of Hevajra or the Empowerment of Time." 7. An explanation of the generation stage of Hevajra. 8. A commentary on the generation stage of glorious Hevajra.
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应当如是知晓。第二，对于那些位于胜者教法之外的人们来说，没有完整且无误的解脱之道，因此应当只接受佛陀的殊胜之法。这也不是仅仅出于宗派偏见，而是通过考察内外一切宗义，唯有胜者教法才能断除一切罪恶，并以一切善行来庄严，从而堵塞恶趣之门，轻易获得善趣的地位，尤其通过戒律、禅定和智慧等来成就解脱，并通过发菩提心和修持布施等十度来开示成就一切智智之道。其他宗义又怎能开示解脱和一切智智之道呢？仅仅依靠取舍黑白因果，开示成就善趣之道也极为稀少。如是说：“我非偏袒佛陀方，亦不憎恨塞迦等，何者具有智慧语，我唯取彼之言辞。”正如导师寂天在《入菩萨行论》中所说的那样。第三，如是说，《宝鬘论》中说：“如文法家般，如将后字置于前，如是佛陀于有情，随其所能示以法。于某些人示以法，为令从罪中解脱，于某些人为积福，于某些人则依二谛，于某些人则不依二谛，甚深隐晦具破坏性，空性具悲心之精华，于某些人则为成就菩提。”如是，暂时对于那些没有成就菩提之机缘的人们，仅仅开示业果的取舍，让他们安住于善趣；对于那些有解脱之机缘，但根器狭小的人们，则开示小乘的律藏，让他们安住于声闻和缘觉的果位；对于那些智慧广大的人们，则开示大乘，并且对于大乘行者，也根据主要和次要的差别，分别宣说暂时和究竟的真实意义之经典；对于那些智慧最为广大，根器极为敏锐的人们，则开示密咒乘。
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It should be known as such. Secondly, for those who are outside the teachings of the Victorious One, there is no complete and unerring path to liberation. Therefore, only the sacred Dharma of the Buddha should be accepted. This is not merely out of sectarian bias, but through examining all inner and outer systems, only the teachings of the Victorious One abandon all evils and are well adorned with all virtues, thereby blocking the gates of the lower realms and easily achieving the state of higher realms. In particular, liberation is achieved through morality, samadhi, and wisdom, and the path to achieving omniscience is shown through the mind of bodhichitta and the practice of the ten perfections such as generosity. What need is there to mention that other systems show the path to liberation and omniscience? Even merely showing the path to achieving higher realms by relying on the acceptance and rejection of black and white cause and effect is extremely rare. As it is said, "I do not take the side of the Buddha, nor do I hate the Sāṃkhyas, etc., but I only take the words of those who have intelligence." As the teacher Śāntideva said in his Praise of Excellence from the Gods. Thirdly, as it is said, in the Ratnāvalī it says: "Like grammarians, just as the later letters are placed before, so the Buddha taught the Dharma to sentient beings according to their capacity. To some, he taught the Dharma to turn them away from sin, to some, to accumulate merit, to some, relying on the two truths, to some, not relying on the two truths, the profound, hidden, and destructive, emptiness with the essence of compassion, to some, for the attainment of enlightenment." Thus, for those who do not have the opportunity to attain enlightenment, only the acceptance and rejection of karma and its effects are taught, and they are placed in higher realms. For those who have the opportunity to attain liberation, but are of small capacity, the Hinayana scriptures are taught, and they are placed in the positions of Śrāvakas and Pratyekabuddhas. For those of great intelligence, the Mahayana is taught, and even for Mahayana practitioners, the sutras that show the temporary and ultimate definitive meanings are taught separately according to the distinction between the main and secondary disciples. For those of the greatest intelligence, who are extremely sharp and excellent in their faculties, the Mantrayana is taught.
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因此，密续分为四部。这些也都是由各自的意乐所决定的。《金刚帐续》中说：“对于下劣者，是事行续。非事瑜伽胜于彼。对于殊胜有情，是瑜伽胜。无上瑜伽又胜于彼。”就像这样说的。第四，分为：胜劣乘道的差别；殊胜乘秘密真言的不共之道之建立；以及从中究竟的果位如何成就之理，共三点。其中第一点，又分为：小乘道与果之建立；波罗蜜多道与果之建立；以及从这些之中，秘密真言特别超胜之理，共三点。第一点是：思维三界的一切痛苦都是由业和烦恼产生，由此生起想要从中解脱的心，并伴随着对真实的执着。以共同的皈依作为道的入门，依靠断除恶行的律仪，以人无我的见解，断除以损害他人为根本的行为，修习止观，从而证得脱离三界烦恼的有余涅槃。而且，虽然声闻乘的人们能够获得许多功德的差别，并且能够随顺地利益众生。然而，对于声闻阿罗汉来说，并不一定需要具备这些功德的差别。因为对于慧解脱阿罗汉来说，没有五神通等等。并且，据说有些阿罗汉只知道一句经文。无论是声闻还是独觉阿罗汉，都断除了三界的烦恼及其种子。但是，他们并没有断除这些烦恼的习气和处非处。并且，由于没有断除所知障，因此，没有圆满断除一切，也没有现量证悟一切如所有性和尽所有性的法之实相。因此，没有圆满证悟的功德。虽然对众生有无量的慈悲，但是，他们没有想要亲自将众生从轮回中解脱出来的增上意乐。并且，除了少数亲近的众生之外，没有能力将无量无数的众生从轮回中解脱出来。