Chinese
總之，第三類主要是依隨《甘珠爾》和《丹珠爾》，以佛教徒的見解和修行爲主的聖法論著構成。除此之外，語法和詩歌等藏族自己的術語文化方面，也具有佛教經典的影響和形態。其中，因爲眼前的需要，我們製作電子書的書籍範圍主要放在這後一類上。順便也將現代新創作的書籍製作成電子書。如上所述，所有這些雪域藏地的珍貴經典，都是由藏文三十四個字母的組合構成。內容是觀點緣起和行爲不害，以直接和間接的方式，成爲其他地方沒有的具有價值和特殊性的巨大書籍集合。同樣，世界上東西方的許多公正且有遠見的學者，都將控制外部世界地球的生滅和內部衆生人類的行爲的這種神聖的學術體系，寄希望於這個珍貴的佛教。其中，對於大小乘密咒俱全的雪域藏傳佛教進行研究，並將信任的焦點放在其上的態度，每年都在增加，因此藏文文化本身，相對於更廣闊的時空環境而言，已經成爲一個無可爭辯的值得擁有的珍寶。這一點絕非小事。同樣，許多新時代的藏文文學書籍，在雪域藏地的文化事業方面，也應該被認可爲是不可否認的繼承、恢復和滿足新需求的發展動力。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書編輯部，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 treatises on the sacred Dharma that follow the Kangyur and Tengyur, focusing on the views and practices of Buddhists. Apart from that, aspects of Tibetan terminology and culture, such as grammar and poetry, also possess significant influence and characteristics of Buddhist scriptures. Among these, due to immediate needs, the scope of books that we are converting into e-books is mainly focused on this latter category. Incidentally, we are also converting modern newly created books into e-books. As mentioned above, all these precious collections of scriptures from the snowy land of Tibet are composed of the combination of the thirty-four letters of the Tibetan alphabet. The content, with its view of dependent origination and its conduct of non-harm, directly and indirectly, constitutes a vast collection of books with unique value and characteristics that are not found elsewhere. Similarly, many fair-minded and far-sighted scholars from the East and West of the world are placing their hopes on this precious Buddhism, this sacred academic system that controls the arising and ceasing of the external world, the globe, and the behavior of the internal sentient beings, humans. Among these, the attitude of researching Tibetan Buddhism of the snowy land, complete with both the Great and Small Vehicles, including mantras, and focusing the point of trust on it, is increasing year by year. Therefore, the Tibetan language and culture itself, in relation to a broader space-time environment, has become an undeniable treasure worth possessing. 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 the inheritance, restoration, and satisfaction of new needs in the cultural affairs of the snowy land of Tibet. Therefore, here, we, the Editorial Department of the Auspicious Definitive Meaning Unchanging Great Bliss Land Wish-Fulfilling Jewel Treasury of Jonang Lungga Monastery, as mentioned above, are converting 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、公正的人士以及藏族文化事业界人士表示衷心的忏悔。同时，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，提出有益于改进的建议，以及针对工作的指导。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的力量，使护持佛法的圣者们长寿，事业与佛法相符，毫不间断地修持无垢的显密精髓，使珍贵的佛法在世间显现光芒，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，所有符合事业、发愿、缘起、根性和意乐的殊胜教法，在任何时间、地点、情况下都能兴盛广大，从而毫不间断地赐予无边众生暂时和究竟的巨大利益。如是祈愿： 以大法鼓之音声， 尽除众生诸痛苦， 于无数亿劫之中， 说法利生恒安住。 愿此殊胜祈愿得以实现。藏历2139年，藏历第十七胜生周水龙年（2012年）的藏历新年元月初三，化身名号为阿旺江央班丹嘉措，为满足愿望宝珠编辑部的成员们而书写。
English
And, through distribution, it is hoped that it can provide services for finding and reading books to a wide range of ambitious people. Similarly, it is also hoped to provide services for Tibetan culture and precious inner teachings. On the one hand, due to lack of experience and technology, and on the other hand, due to limited staff and working hours, especially the lack of knowledge required to approach the service of scriptures, there must be many errors and omissions in our reprinted e-books. Here, I sincerely confess to all knowledgeable and fair people and to the Tibetan cultural community. At the same time, I earnestly request the vast number of knowledgeable people to make criticisms aimed at mistakes, suggestions that are beneficial to improvement, and guidance 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 related to this, enable the holy beings who uphold the Dharma to have long lives, their activities to be in accordance with the Dharma, and to continuously practice the essence of the immaculate Sutras and Tantras, so that the greatness of the precious Dharma will be manifested in the world, exemplified by the Jonangpa teachings, which are mainly based on Kalachakra. And all the victorious teachings that are in accordance with the wishes of all the Buddhas of the past, present, and future, in accordance with karma, vows, dependent origination, temperament, and aspirations, may they flourish and spread at all times, places, and circumstances, thereby continuously bestowing temporary and ultimate great benefits to all sentient beings without discrimination. As it is wished: With the sound of the great Dharma drum, May all the sufferings of sentient beings be eliminated, In countless billions of kalpas, May you teach the Dharma and abide for the benefit of beings. May this excellent prayer be fulfilled. Tibetan year 2139, the third day of the white side of the royal month of the Water Dragon year (2012) of the seventeenth Rabjung, was written by the incarnate named Ngawang Jamyang Palden Gyatso for the members of the Wish-fulfilling Jewel Editorial Board.
Chinese
被认为是经部中的一个组成部分。这个经部是对大乘进行诽谤的恶劣言论。甚深广大的部类是指深奥且广阔的大乘经部。因此，这里所说的中观是指甚深广大的经部的意义。大中观是通常所说的中观，也就是将所有宗派的观点都归纳为中观。其中，主张自空的中观是小中观，主张他空的中观是大中观。这样安立的原因是，前者是通过正理，如破立等方式进行分析，依靠推理而获得的空性，因此是小中观。后者是不经分析，以不分别的方式安立的实相的意义，因此是大中观。完全确定是指依靠教证和理证而获得的非常确定的结论。也就是说，不仅仅是通过教证来证明和理解，而是通过理证来论证并确定。向所有的上师、佛和菩萨顶礼。这段话不是正文的真实供养赞颂，而是连接和整理文集的意义。现在是正文的内容。正文包括进入正文、正文本身和圆满的结尾三个部分。第一部分包括供养赞颂、立誓和必要性三个方面。第一方面，供养赞颂的对象是在藏地首次开创他空中观大车轨道的全知法王。因此，这位圣者是这里供养赞颂的对象。对于供养赞颂，有通过教证的方式进行赞颂和通过理证的方式进行赞颂两种。第一种是，这位圣者在究竟意义上是诸佛的总集，在方便意义上则是示现为佛子菩萨的形象。他也是佛法的持有者。一般来说，闻思修三学，以及布施、持戒和安忍等都是佛法的持有者。然而，这里特别指的是他持有直接揭示的佛法精髓，也就是究竟意义的正确见解。因为他
English
It is considered to be a component of the Sutra Pitaka. This sutra is a slanderous statement against the Mahayana. The extremely extensive category refers to the Mahayana sutras that are profound and vast. Therefore, the Madhyamaka taught here is shown to be the meaning of the profound and extensive sutras. The Great Madhyamaka is the common Madhyamaka, which is the Madhyamaka divided by the four philosophical tenets. Among them, the Madhyamaka that speaks of self-emptiness is the Lesser Madhyamaka, and the Madhyamaka that speaks of other-emptiness is the Great Madhyamaka. The reason for establishing it in this way is that the former relies on reasoning and inference based on logical analysis such as refutation and establishment to find emptiness, so it is the Lesser Madhyamaka. The latter is the Great Madhyamaka because it is established as the meaning of the reality that is established without analysis in a non-conceptual manner. Complete determination is what is made very certain based on scripture and reasoning. That is, it is not just proving and understanding through scripture, but proving and determining through reasoning. I prostrate to all the lamas, Buddhas, and Bodhisattvas. This is not the actual offering and praise of the text, but the meaning of connecting and arranging the collection of texts. Now for the meaning of the text. The text includes entering the text, the text itself, and the complete conclusion. The first part includes three aspects: offering praise, making a vow, and necessity. In the first aspect, the object of offering praise is the all-knowing Dharma King who first opened the chariot path of Other-Emptiness Great Madhyamaka in this land of Tibet. Therefore, that holy being is the object of offering praise here. For offering praise, there are two ways: praising through scripture and praising through reasoning. The first is that the holy being is in the definitive sense the essence of all Buddhas, and in the provisional sense, he also takes the form of a Bodhisattva, the son of the Buddhas. He is also the holder of the Buddha's Dharma. In general, the three trainings of hearing, thinking, and meditation, as well as generosity, ethics, and patience, etc., are also holders of the Buddha's Dharma. However, this specifically refers to him holding the essence of the Buddha's Dharma that is directly revealed, that is, the correct view of the definitive meaning. Because he
Chinese
如同诸佛一般，事业也相同，此乃平等。总的来说，胜者是指从不和之方获胜，其中也包括战场获胜和疾病获胜等，仅有胜者的意义。而此处是指从二障及其习气中获胜，因此是胜者中的至尊。因为这个原因，所以也与众不同。这位胜者导师佛陀，在经藏中也多次预言在五百末世时期，究竟真实的教法将会弘扬。如此说来，从二障及其习气中获胜的圣者，是引导之至尊，是圆满正等觉佛陀，对此消除疑虑，即是远离疑惑。以理性的方式赞颂供养，是从经文的意义中阐述的。不仅如此，所有高低贵贱之人都能亲眼目睹，即是下文将要阐述的功德，而这正是通过理性可以证实的。那么，哪位圣者是值得顶礼和恭敬的对象呢？原因是什么呢？因为别解脱戒、菩萨戒和密咒戒的轻微罪过也不沾染，因此戒律极其清净；并且精通能获得解脱和一切智果位的内明为主的五明；以及哪位圣者具有欲令一切众生安立于菩提心的菩提心，以及由此引发的广大利他之心，即具有世俗菩提心的状态。一般来说，具备这三者中的任何一个也是值得礼敬的对象，但如果三者都具备，则更是值得礼敬的对象，因此称为顶礼。哪位圣者没有傲慢自大，没有嫉妒他人功德的不悦之情，也没有粗暴之心，即没有嗔恨、愤怒和怨恨等等。哪位供养处即使为了生命也不舍弃佛法，不诽谤善知识等，不舍弃圣者；哪位供养处不炫耀自己闻思修的功德，而是将他人的
English
Being equal to the Victorious Ones, their deeds are also the same. Generally, "Victorious One" refers to one who triumphs over opposing forces. This includes victories in battle and over illness, which only carry the meaning of "victorious." Here, it refers to the supreme Victorious One who has triumphed over the two obscurations along with their habitual tendencies. For this reason, it is also unique and incomparable. This Victorious One, the Teacher Buddha, has repeatedly prophesied in the sutras that in the final age of five hundred years, the definitive teachings will flourish. Thus, the holy one who has triumphed over the two obscurations along with their habitual tendencies is the supreme guide, the fully enlightened Buddha. Dispelling doubt about this is being free from uncertainty. Praising and offering through reason is explained from the meaning of the scriptures. Moreover, what all people, high and low, can directly see are the qualities that will be explained below, which are proven through direct reasoning. So, which holy being is worthy of prostration and reverence? What is the reason? Because they are not tainted by even the slightest transgressions of the Pratimoksha, Bodhisattva, and Secret Mantra vows, their discipline is extremely pure. They are also skilled in the five sciences, with inner science being the primary means to attain liberation and omniscience. Which holy being possesses the Bodhicitta, the aspiration to establish all sentient beings in enlightenment, and the vast altruism that arises from it, embodying the state of relative Bodhicitta. Generally, possessing any one of these three qualities makes one worthy of reverence, but possessing all three makes one especially worthy of reverence, hence the term "prostration." Which holy being is free from arrogance and pride, from the displeasure of envying others' accomplishments, and from a harsh mind, that is, free from hatred, anger, resentment, and so on. Which object of offering does not abandon the Dharma even for the sake of life, does not slander spiritual friends, and does not abandon holy beings. Which object of offering does not boast of their own qualities of learning, contemplation, and meditation, but rather