Chinese
功德宝藏喜悦之雨。 遍知吉美林巴。 功德宝藏喜悦之雨。 遍知吉美林巴。 गु ण को ष रत् न प्र मो द वृ ष्टि ना म बि ह र ति स्म （藏文，梵文天城体，梵文罗马拟音：guṇa koṣa ratna pramoda vṛṣṭi nāma bi ha ra ti sma，汉语字面意思：功德，宝藏，珍宝，喜悦，雨，名为，居住，过去时态）。 功德宝藏喜悦之雨之名。顶礼三宝。 以珍宝三者著称的信函， 让珍珠藤蔓极为欢喜， 魔女的四肢如同库达花丛， 对于行恶者，显现佛陀威力。 是贤妙之士清净功德之宝藏， 于一处稳固，智慧浪涛之连绵， 这喧嚣之声，虽不炫耀美妙， 然为依仗讲述正法，应平等。 无始以来，生老病死之， 瘟疫所染，大药甘露之味， 舍弃手中拥有正法之， 士夫，我当如何劝诫？ 长久为友之轮回荒野中， 被砍头和肢体而痛苦， 未来感受痛苦，隐蔽者们， 至今仍贪恋天界安乐而愚昧。 思虑丧失者，将从此处再次堕落， 三恶趣与无想天， 边地根缺，邪见者， 流浪于无佛出世之处。 刹那亦无闲暇，于铁烧之地， 以兵器严酷惩罚，一次又一次， 夺命无法死去之地狱众生， 至今仍陷入嗔恨恶业之网。 脓血粪便等亦无法寻得之， 饿鬼贫困痛苦，何须多言？ 江河树木，看一眼便枯竭， 内脏燃烧之痛苦，无有穷尽。 因业障所致，寿命不确定， 旁生互相啖食， 猎人严酷设下陷阱而夺命， 以及为役使而驯服，受持者痛苦之， 处境，获得此生又有何用？ 生计之路极其漫长延伸， 不分悲伤之境，无色界与， 闻思障碍，无想天之天神， 临终邪见，不得空闲。 虽极度依赖双足之乘骑，
English
The treasure of virtues, a rain of joy. Omniscient Jigme Lingpa. The treasure of virtues, a rain of joy. Omniscient Jigme Lingpa. Guna Kosha Ratna Pramoda Vrishti Nama Bi Harati sma (藏文，梵文天城体，梵文罗马拟音：guṇa koṣa ratna pramoda vṛṣṭi nāma bi ha ra ti sma，汉语字面意思：Virtue, Treasure, Jewel, Joy, Rain, Named, Dwelling, Past Tense). The treasure of virtues, called a rain of joy. Homage to the Three Jewels. With a letter renowned for the three jewels, Making the pearl vines extremely joyful, The limbs of the demon's daughter are like a Kunda flower garden, For those who do evil, the power of the Buddha manifests. It is the treasure that purifies the virtues of the excellent minds, Firm in one place, the continuous waves of wisdom, This clamorous sound, though not boasting of beauty, Yet it is fitting to rely on speaking the Dharma equally. From beginningless time, of birth, old age, sickness, and death, The great medicine, the taste of nectar, infected by the plague, Those who abandon the Dharma in their hands, How shall I admonish those beings? In the wilderness hermitage of samsara, a friend for a long time, Suffering from being beheaded and dismembered, Those who will feel pain in the future, those who are hidden, Still greedy for the happiness of the heavens and ignorant. Those who have lost their minds will fall again from here, The three lower realms and the gods without perception, Remote lands, incomplete faculties, wrong views, Wandering in places where no Buddha appears. Not even a moment of leisure, on the iron-burning ground, With harsh punishment of weapons, again and again, The hell beings who are deprived of life and cannot die, Still caught in the net of evil deeds of anger. Those who cannot even find pus, blood, feces, etc., What need is there to say about the suffering of the impoverished hungry ghosts? The rivers and trees wither at a glance, The suffering of burning intestines is endless. Due to the power of obscurations, the lifespan is uncertain, Animals eat each other, The hunter sets cruel traps and takes lives, And what is the use of being born in a place where those who tame for service suffer? The path of livelihood extends extremely long, Without distinguishing the state of sadness, the formless realm and, The gods without perception, obstructing hearing and thinking, Wrong views at the time of death, without leisure. Although relying heavily on the vehicle of two legs,
Chinese
由于他们的认知并非功德， 那些受约束和控制的异教徒， 在善恶难辨的森林中游荡。 那些丧失根门誓言的愚者， 即使与殊胜的导师相遇， 也如被岩石仪式束缚的喧嚣。 在无法沟通的广阔乡村寺院中受苦。 获得超越轮回大海的巨轮， 以及飘扬的辨识之幡后，却又， 不悦于佛陀的降临， 执持邪见，遭受魔的折磨。 堕入诸佛所舍弃的劫波的， 幽暗深渊之中，即使再次， 努力奋起，却依旧是错误的道路， 在可悲的堕落中每况愈下。 在罪恶苦难如风暴般肆虐的地方， 疲惫而恐惧，功德混浊不堪， 对佛法心怀偏狭的八无暇者， 思及此，让自己的闲暇变得有意义。 在中土圣地，根门具足， 肢体圆满，对信仰之境生起信心， 未被罪恶之霜摧残的， 转生为人，如意宝树般的存在，极其稀有。 胜者优昙婆罗花降临世间， 法之花朵绽放的教法之苑， 永不衰败地安住，然而， 依止圣者荫庇之人，更是稀少。 为何自身拥有的财富之树， 以及受他缘影响而得的优昙婆罗花， 这二者的功德，以十种圆满， 环绕八暇，此等良机再难获得。 为何说如海龟颈入轭木之孔， 数量如人与旁生昼夜的， 星辰般众多，依次可知饿鬼与， 地狱众生的数量。 因此，在获得闲暇大船之时， 若不渡过痛苦的汪洋大海， 那么，如佛法道路上的旅人般寻觅和寻找机会， 最终只会徒劳无功，背道而驰。 《功德宝藏·喜雨》之“辨别闲暇”章节，第一品完毕。 轮回稳固或变动，形成、住留、毁灭、空寂这四种， 以其自性衡量劫的时间， 也是名为“坏劫”的世界， 在断灭之际，会出现七个太阳和一个水灾。 即使是天人的导师，金刚之身， 也会被常常见到幻象所遮蔽， 无法摧毁的世
English
Since their understanding is not merit, those heretics who are bound and controlled, wander in the forest where right and wrong are indistinguishable. Those fools who have broken the vows of their faculties, even if they meet the noble guide, are like the clamor held by the ritual of the rocks. They suffer in the vast rural monasteries where communication is impossible. Having obtained the great ship to cross the ocean of birth, and the waving banner of discernment, yet again, they do not rejoice in the coming of the Buddha, holding wrong views, they are tormented by demons. Falling into the dark abyss of the eon abandoned by the Buddhas, even again, though striving to rise, it is still the wrong path, going from bad to worse in a miserable fall. In places where sin and suffering rage like a storm, tired and frightened, with impure merit, the eight unfree states, narrow-minded towards the Dharma, thinking of this, make your leisure meaningful. In the pure central land, with faculties complete, limbs fully endowed, having faith in the object of faith, not destroyed by the frost of sin, to be born as a human, like a wish-fulfilling tree, is extremely rare. The victorious Udumbara flower appears in the world, the garden of the teachings where the flowers of Dharma bloom, dwelling without decay, yet, those who rely on the shade of the holy ones are even fewer. Why is it that the tree of wealth one possesses, and the Udumbara flower obtained through the influence of others, the qualities of both, with ten perfections, embrace the eight freedoms, such an opportunity is hard to find again. Why is it said to be like a turtle's neck entering the hole of a yoke, the number is like the stars of day and night of humans and animals, so many, one can know the number of pretas and, hell beings in order. Therefore, at the time of obtaining the great ship of leisure, if one does not cross the ocean of suffering, then, like a traveler on the path of Dharma seeking and searching for opportunities, one will only end up in vain, going astray. The chapter on "Distinguishing Leisure" from "The Treasury of Qualities, Joyful Rain," the first chapter is complete. The four characteristics of existence, stability or change, formation, duration, destruction, and emptiness, by their nature, measure the time of an eon, is also the world called "Destructive Eon," at the time of annihilation, seven suns and one flood will appear. Even the teacher of gods and humans, the supreme vajra body, will be obscured by the illusion of seeing permanence, the indestructible worl
Chinese
变得松懈之后，在寂静的法界中展现喜悦的证悟。禅定成就之后，承担住于永劫的重担。变得毫无意义，见到死亡之后。梵天、自在天、善生和转轮王等，也不想寻找逃离死主魔鬼的方法。天界药草繁茂，令人愉悦，对于人们的寿命，心中一次又一次地，想着拿着棍棒的行刑猎人，除了追求目的之外，什么也不想。被冰雹的冰雹所折磨的人们，喜欢秋月清澈的光芒，却不害怕一百天中自己生命流逝的地方。人们的努力所为之事，如毛发般迅速。因此，比在地上行走的饿鬼还快，比空中行走者还快，比日月天神还快。一切之中，人的生命流逝是最快的。正当壮年，却被衰老的惩罚所折磨。聚合安住之时，却被疾病所扰乱。圆满的缘起，被衰败所摧毁。死亡袭击生命，迅速到来。当在阎罗王的战场上失败时，就会奔向失去救护和友军的悬崖。完全放弃了生命的活力和感官。药物和医生也逃离了他。肢体疲惫不堪，呼吸不由自主地被力量摇动和喘息。即使被亲友围绕而悲伤，也无法摆脱拖延的铁钩的束缚。那意念气息的流动，如马尾的舌头。被死主锋利的敌刀所斩断。展现着失去美丽的牙齿，进入业力所致的幽暗黑暗之中。《功德宝藏喜雨》中，无常品第二品。如此一来，那些到达来世的世人，以何种地位的绳索来束缚的方式，仅仅是行善和作恶的习惯所决定，世俗的真理是不会欺骗的。正如各种各样的种子，在农夫的田地上显现一样。在其他生世中熟悉和习惯的，以多种业力使众生变得多样。如同飞翔于高空的雄鹰，它的影子暂时看不见，但如同有形之物与分离一样，当聚集和时机成熟时，就会更加显现。非福德之事，如马头之火，高
English
Having become lax, one displays the realization that delights in the realm of peace. Having accomplished meditation, one bears the burden of abiding for eons. Having become meaningless, upon seeing death, even Brahma, Ishvara, Sukhavati, and the Wheel-Turning Kings do not consider a way to escape the Lord of Death, the Mara. The heavenly realm, lush with medicinal herbs and delightful, the life of beings, again and again in the mind, the hunter wielding a club in his hand, thinks of nothing other than pursuing his goal. Those tormented by the hail of ice, delight in the clear light of the autumn moon, yet they are not afraid of the place where their own life is wasted in a hundred days. What is done by the efforts of beings is as swift as a hair. Therefore, faster than the hungry ghosts who walk on the earth, faster than those who walk in the sky, faster than the sun, moon, and gods. Among all, the passing of human life is the swiftest. Just as one reaches maturity, one is afflicted by the punishment of old age. When gatherings are truly established, they are disturbed by illness. Perfect interdependent origination is destroyed by decline. Death attacks life, coming swiftly. When one is defeated on the battlefield of Yama, one runs to the precipice devoid of refuge and allies. One completely abandons the vitality and senses of life. Medicines and doctors also flee from him. Limbs become weary from moving, and breath is involuntarily swayed and gasps by force. Even though surrounded and grieved by relatives and friends, one becomes devoid of the stability of the delaying iron hook. That movement of mind and breath, like the tongue of a horse's tail, is severed by the sharp enemy knife of the Lord of Death. Displaying teeth that have lost their beauty, one enters the thick darkness of karmic existence. From "The Treasury of Qualities, the Joyful Rain," the second chapter, the section on impermanence. Thus, those who have reached the other shore of the world, the manner in which they are bound by the rope of whatever status, is determined solely by the habit of virtue and vice. The conventional truth is infallible. Just as various kinds of seeds are evident in the fields of farmers, the many actions that have been familiar and habitual in other lives make beings diverse. Like the shadow of a garuda soaring high in the sky, it may not be visible for a while, but like a form that is both present and separate, it becomes more evident when gathered and the time is ripe. Non-virtuous deeds, like the fire of a horse's head, high
Chinese
也能使海浪干涸，以摧毁遍知船坞为例和意义，在《业百颂》和《广大游戏经》中已阐述。对于折磨极其忍耐的地狱众生，以善十法的军队强大的勇士之境，并非以战争的旗帜建立，而是你掌控了一切誓言的违背。有的人的戒律，有的人的寿命和生命，有的人的苦行，有的人的法和财富，有的人的羞耻，有的人的惭愧等，为了罪恶而舍弃的非常多。无论去往何处，供养处、亲友、眷属和领地，为了守护，即使舍弃强大的罪恶的双饮缠绕，也没有成熟果报可分享。贪求获得，仅仅贪恋安乐，极力赞扬悦耳之语，受到赞颂就变得骄傲，从任何一方面来说，都会遭受四种责难的这些孩子们，被世间八法所欺骗。执着于财富、形象、权势等，隐藏在懒惰的猪中，以及生起傲慢自大的恶劣之辈，会变成憎恨苦行光荣的罗刹。贪婪执着之心的力量稳固，以压倒一切的狡诈蔓藤，迷惑他人，即使守护自己，巨大的损害也会进入自己的心中。轮回中，有为法善与不善的业果二者，即使从微小的种子中，也能生出巨大的果实，我（人）的力量胜过一切。如同从七粒豆子中产生四位转轮王。有些种子如芥子般的树木，阿输迦树的果实在成熟时节，每一根树枝都能增长一由旬，善恶形象增长的比喻无法比拟。对于任何没有作者，不是自性的事物，以善与不善之法所改造的意乐，使业及其果报变得强大。不具备加行和后行二者，力量微弱。如果树根是药，那么新芽也是药。如果树根是毒，新芽更不用说了。从善与不善的想法的推动中，善恶形象的大小不会跟随。像这样，常与现前，没有对治。功德为主，从根本产生的业，五种形态，善与不善的轻重，说是靠近领受的识。一切的所依是阿赖耶识，是无记的，从中产生意和五境的