Chinese
似乎在任何地方都难以找到利益，这预示着众生不会幸福，佛法将沉寂。在一切事务中，最不重要的是讲经说法；在一切物质准备中，除了仅够食用的必需品外，经典和论著都被认为是不必要的，因此没有人能抄写经书。如果所有的经书都能被印刷出来，那么经书就不会那么难获取，这样也可能会有灌顶和传承的讲授和传播。如果获得了灌顶和传承，也可能会有修习和实修，因此认为如果能完成印刷，那将是非常有意义的。在多康地区，作为宁玛派三大主寺之一的竹庆扎莫岗或布沃岗的上部是粗日地区，中部是卡拉地区，下部是杰热地区等。杰热地区，正如古籍所说，因幻化大师杰热秋炯调伏众生的处所而得名，自古以来就是黑汝嘎加持的地方，是莲花生大师的教法兴盛的地方。在这尊胜的菩提法轮洲，贤劫第四佛释迦牟尼佛圆满成佛，初转法轮至今已过两千八百九十三年。邬金第二佛在木猴年降生于辛度海岛，至今已过两千七百七十四年。秘密主种姓者为五部眷属转法轮，从国王匝的处所降下密咒至今已过两千七百五十年。在雪域，堪布、阿阇黎、法王三尊相会，使佛陀的显密教法得以弘扬至今已过一千零一年。在多康地区，宁玛派的教法，建立噶陀寺至今已过七百三十八年。持明者衮桑西绕建立白玉寺至今已过两百三十年。名为绕杰南江的土狗年，上师四十五岁时开始着手此事。从最初开始着手，到后来事务接近完成，负责管理和承担责任的有仲囊衮桑久美多杰、近侍钦绕沃热、仲囊华觉等人，以及负责书写印刷文字的木桑。
English
It seems that seeking benefit is rare everywhere, which foreshadows that sentient beings will not be happy and the Buddha's teachings will be dormant. Among all activities, the least important is teaching and studying the Dharma; among all material preparations, scriptures and treatises are considered unnecessary except for the bare necessities to eat, so no one can copy scriptures. If all the scriptures can be printed, then the scriptures will not be so difficult to obtain, and there may also be teachings and propagation of empowerments and transmissions. If empowerments and transmissions are obtained, there may also be practice and realization, so it is thought that if printing can be completed, it will be very meaningful. In Dokham, as one of the three major monasteries of the Nyingma school, the upper part of Drilda Zalmogang or Buwo Gang is Tsuru region, the middle part is Khara region, and the lower part is Gyere region, etc. Gyere region, as the ancient books say, is named after the place where the illusion master Gyere Chokyong tamed sentient beings, and it has been blessed by Heruka since ancient times, and it is the place where the teachings of Padmasambhava flourished. In this victorious Bodhi Dharma Island, the fourth Buddha of the fortunate aeon, Shakyamuni Buddha, attained complete enlightenment and turned the wheel of Dharma for the first time, and now two thousand eight hundred and ninety-three years have passed. The second Buddha of Oddiyana was born on the island of Sindhu in the Wood Monkey year, and now two thousand seven hundred and seventy-four years have passed. The lineage holder of the secret lord turned the wheel of Dharma for the fivefold retinue, and the secret mantra descended from the place of King Ja, and now two thousand seven hundred and fifty years have passed. In the land of snow mountains, the abbot, acharya, and Dharma king met and made the sutra and tantra teachings of the Buddha flourish, and now one thousand and one years have passed. In Dokham, the Nyingma school's teachings, the establishment of Kathok Monastery has passed seven hundred and thirty-eight years. The vidyadhara Kunzang Sherab established Palyul Monastery and now two hundred and thirty years have passed. In the Earth Dog year called Rabtse Namjang, the master was forty-five years old when he started this matter. From the beginning to the near completion of the work, the ones in charge of managing and taking responsibility were Zhongnang Kunzang Jurme Dorje, attendant Khyenrab Ozer, Zhongnang Phalyor, and others, as well as Mu Sang who was responsible for writing the printing letters.
Chinese
由当地的རྒྱབ་（地名）的喇嘛医生顿珠曲培和喇嘛根桑贝觉等人所作。底本以敏珠林寺和佐钦寺的印本为主，其余则以古旧的孔尊（人名）的文献为基础。由于旧的范本之间存在许多不同的词语且难以修改，因此以较多相同的范本为准。底本的校对由精进持戒的金刚持，智慧超群的堪布图旦坚赞沃热完成。早期已完成的印本的第一次校对由穆桑堪布白玛西绕桑波、根桑贝觉等人完成。之后，继续完成之前未完成的部分，并修复了在བརྡ་གོའི་བླ་བྲང་（地名）发生火灾时被毁坏的部分。佐钦寺的根桑久美做出了巨大的努力。嘉瓦图旦曲吉嘉波给予了审阅和各种支持。由于寺庙规模宏大，校对工作有所延误，包括六十幻化微细法在内的可靠的旧文献约十卷，由扬希仁波切噶玛特钦宁布继承前人的事业并进行了补充和完善。第三，关于如何在目录中实际记录的顺序，虽然大多数是按照从上到下的方式排列，但这里引用了吉祥密集金刚续中的话："诸地之差别安立，乃入秘密藏之道。"因此，所有关于地和道的安立，都被认为是最终进入秘密藏自性大圆满的道路。关于如何引导，愤怒莲师续中说："首先给予别解脱戒，然后宣说声闻之法。之后给予大菩提戒，然后宣说中观之法。最后给予大乘的果位灌顶，宣说果位的法。"以及《嘿汝嘎金刚后续》的章节中说："首先给予布萨，然后是十学处。之后宣说分别说部，以及经量部。之后是瑜伽行派，然后是中观。了解所有密咒的次第后，然后宣说嘿汝嘎金刚。弟子恭敬地接受后，将会成就。
English
It was made by the local Gyap Lama Doctor Dondrup Choephel and Lama Kunzang Paljor, etc. The base texts are mainly the printed versions of Mindrolling Monastery and Dzogchen Monastery, and the rest are based on the old Khungtsun (person's name) documents. Since there are many different words among the old versions and it is difficult to modify them, the more similar versions are taken as the standard. The proofreading of the base text was completed by Khenpo Thubten Gyaltsen Ozer, a diligent Vinaya holder, a Vajra holder, and an outstandingly intelligent person. The first proofreading of the early completed prints was done by Muk Sang Khenpo Pema Sherab Zangpo, Kunzang Paljor, and others. Later, the unfinished parts were continued, and the parts destroyed in the fire at the Bardagoi Labrang (place name) were restored. Kunsang Gyurme of Dzogchen Monastery made great efforts. Kyabje Thubten Chokyi Gyalpo gave reviews and various supports. Due to the large size of the monastery, the proofreading work was delayed, and about ten volumes of reliable old documents, including the sixty illusory subtle dharmas, were supplemented and perfected by Yangsi Rinpoche Karma Thegchog Nyingpo, who inherited the work of his predecessors. Thirdly, regarding the order of how to actually record in the catalog, although most are arranged in a top-down manner, here is a quote from the auspicious Guhyagarbha Tantra: "The distinction of the grounds is the path to enter the secret essence." Therefore, all the establishments of ground and path are considered as the ultimate path to enter the secret essence, the self-nature of the Great Perfection. Regarding how to guide, the Wrathful Guru Tantra says: "First give the Pratimoksha vows, then explain the Dharma of the Hearers. Then give the Great Bodhisattva vows, then explain the Dharma of the Middle Way. Finally, give the empowerment of the fruition of the Great Vehicle, and explain the Dharma of the fruition." And in the chapter of the Hevajra Tantra Subsequent, it says: "First give the Uposatha, then the ten precepts. Then explain the Vaibhashika, and the Sautrantika as well. Then is the Yogachara, and then the Madhyamaka. After knowing all the stages of mantra, then explain the Hevajra. After the disciple respectfully receives it, he will achieve it.
Chinese
如是说，为了引导所化众生进入正道，此处的次第安排与引导众生的方式相符。正如尊贵的龙树菩萨所说：“此方便为圆满正觉者，如阶梯之树般示现。” 在此，分为因乘和果金刚乘内外两部分。首先，关于作为教法基础的别解脱戒律，依次为第一函。༈ 卡帕拉，早期传承戒律传承堪布传记简明灯，由堪布大译师法吉祥海所著，31页。达玛师利的传记，27页。别解脱戒律传承祈请文，由阿旺洛桑嘉措所著，由大译师和图丹贝玛嘉贝尼吉补遗，2页。受持近住戒仪轨，义明，由根潘塔耶所著，3页。居家者受持别解脱戒律仪轨，解脱道光明，由持明者不变金刚所著，12页。出家根本仪轨，珍宝阶梯，由大译师法吉祥海所著，附带时事历，40页。完全修习学处，三根本仪轨，通往解脱洲的大船，由达玛师利所著，25页。附带确定时间的布萨的过去身陈述方式的表格。献学处仪轨，2页。比丘的别解脱经根本，一切有部律，由论师功德光所著，吉纳 মিত্র（梵文天城体：जिनामित्र，梵文罗马拟音：jinamitra，汉语字面意思：胜友）和译师觉若龙称翻译，31页。 关于现证菩提道之根本大乘发心仪轨，随喜和进入发心的传承祈请文，不变金刚的开示，由根潘塔耶补遗，3页。大乘中观派的发心仪轨，圣子行传，由不变金刚所著，23页。毗玛拉的智慧精髓释，99页。 其次，关于以方便为殊胜的果金刚乘，一般来说，四续部有无数的内部划分，无法一一衡量。但根据需要，各续部的
English
As it is said, to guide those who are to be tamed onto the path, the order here is arranged to match the way of guiding beings. Just as the venerable Nagarjuna said, "This method is shown by the fully enlightened ones as being like a tree of ladders." Here, there are two parts: the causal vehicle and the resultant Vajra Vehicle, outer and inner. First, regarding the Vinaya Pratimoksha, which is the basis of the teachings, they are in order in the first volume. ༈ Ka-pa-la, A Brief and Clear Lamp of the Lineage of Early Translation Monastic Ordination, written by Khenchen Lotsawa Chöpal Gyatso, 31 pages. The biography of Dharmaśrī, 27 pages. A prayer for the lineage of the Pratimoksha vows, written by Ngawang Lobsang Gyatso, supplemented by Lochen and Thupten Pema Gyatso's Nyinje, 2 pages. The ritual for taking the Upavasa vows, clarifying the meaning of the Sutras, written by Zhenphen Thaye, 3 pages. The Pratimoksha vow ritual for lay followers, "The Clear Path to Liberation," written by Rigdzin Gyurme Dorje, 12 pages. The basic ritual for ordination, "The Jewel Staircase," composed by Lochen Chöpal Gyatso, including a calendar for mentioning times, 40 pages. The ritual for fully training in the precepts, the three bases, "The Great Ship for Crossing to the Island of Liberation," composed by Dharmaśrī, 25 pages. Including a table for stating the past bodies of the Uposatha with fixed times. The ritual for offering the precepts, 2 pages. The root Sutra of the Pratimoksha for Bhikshus, the Sarvastivada Vinaya, composed by the teacher Yönten Ö, translated by Jinamitra (藏文：ཛི་ན་མི་ཏྲ་，梵文天城体：जिनामित्र，梵文罗马拟音：jinamitra，汉语字面意思：胜友) and the translator Chokro Luyi Gyaltsen, 31 pages. Regarding the actual basis of the path of omniscience, the ritual for generating the Bodhicitta of the Great Vehicle, a lineage prayer for aspiration and entry Bodhicitta, the words of Gyurme Dorje, supplemented by Zhenphen Thaye, 3 pages. The ritual for generating Bodhicitta according to the Madhyamaka system of the Great Vehicle, "The Conduct of the Sons of the Conquerors," written by Gyurme Dorje, 23 pages. A commentary on the Essence of Wisdom of Vimala, 99 pages. Secondly, regarding the resultant Vajra Vehicle, which is superior through skillful means, in general, the four classes of Tantras have countless internal divisions, so it is not possible to measure them all. However, according to the need, the
Chinese
按照我们所说的量，在《一切集密金刚智续》中说，大瑜伽续的名字有一万二千种，如果广说，则是无数。两种续有六千种。行续有六千种。事续有四千种。这样说过。而且，这只是粗略地说，如果详细地说，仅就事续的如来部而言，《大威力》中说：如来部的续部的量，有五百万和三百亿。同样，仅就无上瑜伽续而言，《总集经》中说：瑜伽续的量，确定有六十亿。同样，瑜伽母续的数量，据说有一百六十亿。等等，说了无数，如果将这些简要归纳，可以归为外内两种密咒次第。其中，外续又分为事部、行部、瑜伽部三类。事部续中，又有很多从内部按部类划分的情况。这里，关于从属于如来部主尊方面的续部的无误见解中提取的仪轨方面，有寂护论师的《七如来药师佛供养仪轨》，由阿旺洛桑嘉措整理成仪轨，名为《如意自在王》，共69页。以及昆敦华觉伦珠所著的《四十七药师佛灌顶仪轨》，共16页。以上是总页数。另外，在卡帕拉，有《一切智究竟成就宝塔陀罗尼》和《圣者一切入门无垢顶髻陀罗尼》，诵读并建造一百零八座佛塔，或者建造五座佛塔的仪轨，这是从经藏中摘录的，由大学者菩提萨埵所著，共69页。绕塔偈颂，以及格萨嘉措的偈颂，共11页。《无垢光鬘坛城仪轨·不死之源》，由布顿仁钦珠所著，共32页。《无垢光鬘坛城仪轨》的补充，包括灌顶仪轨《遣除黑暗日光》，共36页。《无垢光鬘坛城仪轨》的补充灌顶仪轨《甘露水流》
English
According to the amount we have stated, in the *Sarva-samgraha-vajra-jnana-tantra*, it is said that the names of the Great Yoga Tantras are twelve thousand, and if explained in detail, they are countless. The two tantras have six thousand. The practice tantras have six thousand. The action tantras have four thousand. It is said. Moreover, this is only a rough estimate; if explained in detail, even for the Tathagata family of the action tantras alone, the *Mahabala* says: "The extent of the tantra divisions of the Tathagata family is five million and three hundred billion." Similarly, regarding only the Anuttarayoga Tantras, the *Compendium of Sources* says: "The extent of the yoga tantras is definitely sixty billion. Similarly, the number of yogini tantras is said to be one hundred and sixty billion." And so on, countless are mentioned. If these are briefly summarized, they can be categorized into two stages of outer and inner secret mantras. Among them, the outer tantras are also divided into three