English
Thinking with thorough antidotes, there are eighty-four thousand gates of Dharma. Although they appear as three, they are not the self-nature of sound and words, but by the power of blessing on sentient beings, they arise in accordance with the Alaya consciousness. Subduing with the mind, knowing and seeing the three times, the times are also not separately conceived, in the timeless time, the original state of self-nature is Samantabhadra. Likewise, knowing the mind streams of others, as well as the great miraculous eyes and ears, etc., the six kinds of direct perception are never overdue. The activity of subduing pervades the body and the fields, pervades the mind, and likewise pervades the speech, the secret of speech is inconceivable. With body, speech, and mind, one truly accomplishes the benefit, and with activity, one truly pervades the continuum. Thus, the supreme forms emanated from the Dharmadhatu, in relation to the Dharmata, are the knowledge of suchness, and in relation to the Dharmins, are the knowledge of all that exists. With these two wisdoms, one liberates the continuum of those to be tamed, and demonstrates the peaceful and unmixed Dharma. From that, the forms of further emanations are countless, in the places and kinds of the six realms of beings, subduing the gods such as Brahma, Indra, Blissful Origin, etc., among humans are hearers, solitary realizers, Bodhisattvas, and Chakravartins. Likewise, among the Asuras is the skillful craftsman, among birds are wooden horses and for the sake of deer, the lion king, the stable deity, etc. In short, in whatever hells and hungry ghosts, from the emanations of the subduer and those like them, one is never negligent for the benefit of sentient beings. This is in the fields of the six worlds, the places and kinds of karma and habitual tendencies, the causes and effects of good and evil, the appearances of happiness and suffering, high and low, etc., the teacher who is consistent with self-appearance brings benefit and happiness, and the Dharma is also not fixed, according to the inclinations of those to be tamed, and time also follows the fortunes of each, thus it appears to the beings of the impure realms. Whoever sees the Buddha in a dream, even if the Dharma of emanation is shown as in a dream, it has no self-nature, its nature is not established, one should know to accumulate selflessness and emptiness, as it is said in the profound Sutras, in the play of Samsara and Nirvana like a dream, the Buddha who appears in the purity of the essence, because the emanation appears as the one to be tamed, the emanation of the play of impure compassion also, as long as it follows Samsara, the continuum is never interrupted, that is it.
Chinese
我所变现的种种化身， 有的是自然显现，有的是由造作而生。 有的是雕塑的，有的是绘画的， 有的是园林和华丽的楼阁。 有的是荒野中变现的城市， 有的是莲花、如意树和如意宝。 有的是舟船、桥梁、车辆和华丽的衣饰等， 以无情物体的形式显现。 饥荒之年化现为大渔夫， 病痛折磨时化现为益虫， 罗刹洲化现为聪慧的骏马， 不净泥潭中化现为金色的蜜蜂等。 种种化身皆为安乐之源， 看似无分别且无有动摇， 以重大意义而带来吉祥。 如果调伏对象的时机已过， 调伏者融入法界的象征是， 如同没有容器，水中月影便会， 融入化身之月的本体一般。 被所化众生的显现所摄持的种种化身， 融入自显圆满受用身之法界。 如同虚空中一个月的倒影， 虽然没有融入另一个月，却向外显现光芒， 如同内在法界融入无有戏论之状态。 受用圆满的自显法性身， 融入大智慧之中， 众多的瓶融入法界之中。 被称为寂灭之殊胜止息， 此处乃是各自自证之智慧， 微细智慧内明之法界。 融入而不迷昧，乃是童瓶之身， 无论何时，只要有可调伏众生显现， 无碍大悲智慧便会生起， 此乃安住于甚深平等之法性， 是任运成就大果之果位。 功德宝藏喜雨中所说，究竟果位身与智慧之汇集，第十三章圆满。 自我传承法器之观察圆满后， 若未得见世间怙主无垢光尊之面容， 未获得慈悲之气息， 则会于非道险境中，空耗暇满人身。 因此，对此善加解说之处， 并非由闻思辩论之智慧所生， 而是来自上师之加持和修证之智慧。 若与各自所欲之宗义相违，则请谅解。 佛法如海，深不可测， 唯有安住于平等性中，方能
English
My various emanations, some arise naturally, some from fabrication. Some are sculpted, some are painted, some are gardens and magnificent pavilions. Some are cities manifested in desolate lands, some are lotuses, wish-fulfilling trees, and wish-fulfilling jewels. Some are boats, bridges, vehicles, and splendid garments, etc., appearing as inanimate objects. In times of famine, I emanate as a great fisherman, in the suffering of illness, I emanate as a helpful insect, in the realm of rakshasis, I emanate as an intelligent steed, in impure mud, I emanate as a golden bee, etc. Various emanations are the source of all happiness, appearing without discrimination and without wavering, bringing auspiciousness with great meaning. If the time for taming the object to be tamed has passed, the symbol of the tamer dissolving into the dharmadhatu is, like the reflection of the moon in water when there is no container, merging into the essence of the moon of emanation itself. The various emanations gathered by the appearances of those to be tamed, dissolve into the dharmadhatu of self-appearing perfect enjoyment body. Like the reflection of one moon in the empty sky, although it does not dissolve into the other moon, it radiates outward, like the inner dharmadhatu dissolving into a state without elaboration. The self-appearing nature of the perfect enjoyment body, dissolving into great wisdom, into which many vases enter the dharmadhatu. It is considered the supreme cessation of peace, here is the wisdom of individual self-awareness, the subtle wisdom, the inner clarity of the dharmadhatu. Dissolving without confusion, it is the body of the youthful vase, wherever there is an appearance of beings to be tamed, the unimpeded wisdom of compassion arises, this is the nature of phenomena abiding in profound equanimity, it is the state of the great spontaneously accomplished result. From "A Rain of Joy, a Treasury of Precious Qualities," the thirteenth chapter, the collection of teachings on the ultimate result, body and wisdom, is complete. After the examination of my lineage vessel is complete, if I do not see the face of the protector of the world, the stainless light, and do not receive the breath of compassion, I will have wasted the leisure and endowment in a non-path dangerous place. Therefore, the part that is well explained here, is not born from the wisdom of hearing, thinking, and debating, but from the blessings of the guru and the wisdom of meditation. If it contradicts your own desired tenets, please forgive me. The meaning of the Dharma is like an ocean, difficult to fathom, only by abiding in equanimity can one
Chinese
知处。 于真实见地，永不欺骗。 以此善业，愿我与众生， 于胜者之教，行于无谬之道。 从二障垢染清净之舟中， 到达菩提寂静珍宝洲。 林间空地，野兽嬉戏的药草地， 四季显现证悟的树木， 不向苦行者宣说不悦之声。 倾诉衷肠的鸟群， 于如毒蛇恶藤般的轮回中， 厌离的出离心，以车乘引诱， 听闻极其寂静的鸣叫声， 愿获得诸根调伏之吉祥。 见解不为作意之风所动摇， 行为追随圣者菩萨之后， 永不成为他人的负担， 愿伟大的事业成为利益众生之吉祥。 名为“功德珍宝藏喜雨”。 应拉堆巴法王扎普巴之请， 顶礼第二佛莲花生之足尘，大圆满者让炯多杰钦哲沃热于吉祥莲花光洲书写。 善哉！ 功德珍宝藏喜雨。 遍知吉美林巴。
English
Knowing the place. In the true view, there is never deception. By this virtue, may I and all sentient beings, In the Victor's doctrine, go on the path without error. From the boat of purifying the stains of the two obscurations, May we reach the precious island of peaceful enlightenment. In the forest clearing, the medicinal land where wild animals roam, The trees displaying the realization of the four seasons, Do not proclaim unpleasant sounds to the hermits. The flocks of birds that speak of what falls upon the heart, In this cycle of existence, like poisonous snakes and vicious vines, The renunciation of weariness, enticing with the chariot, Having heard the extremely peaceful chirping, May we attain the glory of subdued senses. May the view not be disturbed by the wind of mental activity, By following the conduct of the holy bodhisattvas, May we never become a burden to others, May great activity become the glory of benefiting beings. Named "The Joyful Rain of the Treasure Trove of Qualities." At the request of Latöpa Chöje Drakphukpa, Rangjung Dorje Khyentse Özer, a Dzogchenpa who touches the dust of the feet of the Second Buddha Padmasambhava with his head, composed this in the glorious Lotus Light Land. May it be virtuous! The Joyful Rain of the Treasure Trove of Qualities. Omniscient Jigme Lingpa.