Chinese
大圆满幻化休息简义曼陀罗花鬘，无垢光。 大圆满幻化休息简义曼陀罗花鬘，无垢光。 嗡！大圆满幻化休息简义曼陀罗花鬘之名安住于此。顶礼吉祥普贤王如来。此处大圆满幻化休息之义，广分有三：入于论典之因，趣入之境论典之体，论典究竟圆满之事业。第一者有三：藏梵双语合璧之名称义，经与广释之顶礼义，立誓造论。第二者有八品，其中开示一切法如梦之第一品有二：一切法决定如梦，以及如何修持之次第。第一者有二：于法界众生之迷乱方式，以及迷乱时如何安住之方式。第一者有三：原始基位之俱生，由普通常计之无明而迷乱，显现为突发之方式，由串习增长而各自分别显现，以及由一显现为多而迷乱显现轮回之成立方式。第二者有五：迷乱显现错觉开示为幻化，彼即开示为无实虚妄显现，虽显现然开示为无基无根，无有显现开示为空性之自性，安住之法性开示为清净。第二者开示如何修持之次第有三：以见解而定，以修习而修持，彼之果成就之方式。第二者有二：前行与正行之修持方式。第一者有三：最初趣入之前行，甚深上师瑜伽，法性空性之圆满次第。第二者有二：白日瑜伽之次第，以及夜晚瑜伽之修持方式。第一者有三：安住之瑜伽，起立之瑜伽，斩断能取所取迷乱之根本。第一者有三：外观与内观皆视为梦，以对境自相之执着，清净俱生烦恼障之障碍。将过去现在未来之法视为梦
English
The Condensed Meaning of the Great Perfection, Illusion's Rest: A Garland of Mandarava, Immaculate Light. The Condensed Meaning of the Great Perfection, Illusion's Rest: A Garland of Mandarava, Immaculate Light. Oṃ! Herein dwells the so-called "The Condensed Meaning of the Great Perfection, Illusion's Rest: A Garland of Mandarava." Homage to glorious Samantabhadra. Here, the meaning of the Great Perfection, Illusion's Rest, is broadly divided into three: the cause for entering the treatise, the body of the treatise which is the object of entry, and the activity of the complete fulfillment of the treatise. The first has three aspects: the meaning of the title, combining two languages; the meaning of the homage, through the root text and the commentary; and the pledge to compose. The second has eight chapters. Among them, the first chapter, which teaches that all phenomena are like dreams, has two parts: establishing that all phenomena are like dreams, and the order of how to practice. The first has two aspects: how sentient beings are deluded in the expanse, and how to rely on the way they abide during delusion. The first has three aspects: the co-emergent state of the primordial ground; how delusion arises suddenly through the ignorance of total imputation; how individual appearances arise from the strengthening of habitual patterns; and how the appearance of samsara is established through the appearance of many from one. The second has five aspects: showing illusory appearances as deceptive thoughts; showing that they are unreal and false appearances; showing that although they appear, they are without foundation or root; showing that non-existent appearances are the self-nature of emptiness; and showing that the nature of reality is completely pure. The second, showing the order of how to practice, has three aspects: deciding through view, practicing through meditation, and how its result is accomplished. The second has two aspects: the preliminary practices and the actual practice of meditation. The first has three aspects: the preliminary practices for initially entering, the profound path of guru yoga, and the completion stage of the emptiness of reality. The second has two aspects: the order of yoga during the day, and the way to meditate in yoga during the night. The first has three aspects: the yoga of remaining in equipoise, the yoga of rising, and cutting the root of the delusion of grasping at subject and object. The first has three aspects: purifying the obscurations of co-emergent afflictive emotions by viewing external and internal objects as dreams, and by clinging to the self-characteristics of things. Viewing phenomena belonging to the past, present, and future as dreams
Chinese
将对一般概念的执着视为遍计所知障的垢染进行净化。通过将显现感受视为梦境，来净化错乱之根本——我执的垢染。第二，生起次第瑜伽分为两种：身体的活动和显现的作为，通过在梦中认识到这一点，作为首要的道用；并将此诀窍在无实的基础上进行修持。第三，断除错乱之根本有六种方法：通过揭示所取境无基无根，来断除所取分别的根本；通过揭示能取者无根，来断除能取分别的根本；通过了悟境与心无所依，将其安置于原始本基；通过对彼之意义的串习，使错乱显现于法界中清净；将无有显现的空性自性，作为习气在梦中揭示；通过以理证为例，来揭示无基无根。第二，夜晚瑜伽的修习方式有七种：从要点上修习梦境，执取，净化，幻化，转变，增殖并净化，成就自在种姓之殊胜者。第三，果分为两种：暂时之果和究竟之果。之后，宣说一切法如幻之第二品分为二：进入品之造作方式和宣说真实意义。其中分为二：了知一切法为空性之自性，以及了知后如何修持之次第。第一部分分为三：总的揭示从原始法界中轮回的错乱方式，分别阐述确定幻化自性的方式，归纳幻化三类中诸法汇集方式的意义。第一部分分为三：心性原始之安住方式，无明能取所取之错乱方式，以及由于能取所取习气的力量，轮回于各种轮回中，在错乱之时无有真实的显现方式。第二，分别阐述分为三：简要揭示幻化之安住方式为空性，逐渐扩展阐述幻化之显现方式，归纳幻化自性为缘起的意义。第二部分分为二：总的揭示幻化四种类型的含义，分别阐述各自的自性。第一部分分为三：通过比喻幻化来确定区分事物的方式，通过比喻与意义的结合来结合幻化四种类型的含义。
English
Purifying the defilements of conceptual obscurations by clinging to general concepts as signs. Purifying the defilements of the root of delusion—self-grasping—by viewing arising sensations as dreams. Second, the yoga of arising has two parts: the activities of the body and the actions of appearances. By recognizing this in dreams, it becomes the primary path. The essence of this instruction is to practice on the basis of non-reality. Third, cutting off the root of delusion has six methods: by showing that the object of grasping is baseless and rootless, the root of grasping thoughts is cut off; by showing that the grasper is rootless, the root of grasping thoughts is cut off; by realizing that objects and mind are without support, they are placed in the primordial ground; by becoming accustomed to this meaning, deluded appearances are purified into the expanse; the empty essence of non-existent appearances is shown as habitual patterns in dreams; by using valid examples, it is shown to be baseless and rootless. Second, there are seven ways to meditate on the yoga of the night: meditating on dreams from the key points, grasping, purifying, transforming, changing, increasing and purifying, and accomplishing the noble ones of the empowering lineage. Third, the result has two aspects: the temporary result and the ultimate result. Then, the second chapter, which explains that all phenomena are like illusions, has two parts: the way to enter the composition of the chapter and the explanation of the actual meaning. There are two parts to this: to know all phenomena as the nature of illusion and the order of how to practice after knowing. The first part has three sections: a general presentation of how cyclic existence is mistaken from the primordial expanse, a specific explanation of how to establish the nature of illusion, and a summary of the meaning of how phenomena are gathered into the three types of illusion. The first part has three sections: the natural state of mind itself, the mistaken ways of ignorance grasping, and the way things appear as unreal during delusion because cyclic existence revolves in various ways due to the power of grasping habitual patterns. Second, the detailed explanation has three sections: a brief presentation of the state of illusion as emptiness, a gradual and extensive explanation of the way illusions appear, and a summary of the meaning of the nature of illusion as dependent origination. The second part has two sections: a general presentation of the meaning of the four types of illusion and a specific explanation of their respective natures. The first part has three sections: the way to establish the distinctions of things through the illusion of examples, and the way to combine the meanings of the four types of illusion by combining examples and meanings.
Chinese
第二部分有五点：法界如来藏，本体无有偏颇，显现之基为因缘显现自明，显现方式为比喻意义决定的自性如幻，不净如幻，智慧如幻，譬如幻化的自性广说。第三，将幻化归纳为缘起有六点：因缘缘起的规律，本体空性的自性，相为空幻的比喻意义，相似之处相同的比较，幻化自显的慈悲，体性意义法性的法界藏中宣说。第三，将意义归纳为三类有两点：诸法如幻的教导，以及以能立正理安立幻化的方式普遍教导，菩提如幻，轮回如幻，自性如幻，幻化三类的处所分别解说。第二义，了知后如何修持的次第有三：先导，正行修持，修持清净的果。第二部分有二：修持如幻，修习无实，以破除能取所取三者于白日修瑜伽，以及要诀的睡眠和修习梦境于夜晚修瑜伽。之后，如是宣说诸法如眼翳的第三品有二：入品之方式，以及品之真实意义。其中有二：应知诸法皆如眼翳之方式，以及之后如何修持之次第。第一部分有二：宣说法界中错乱显现之生起方式，以及宣说空性自显之游舞。第一部分有二：因未识光明心性之自性而错乱，以及执着无有显现空性为实有而错乱。第二部分有八点：无而显现之比喻，自性不有之意义，比喻意义决定之法性，执着无有之显现方式，于显现而无执着的教导方式，不分别等性之意趣，解脱执着之自性要点，以及宣说决定无实空性。第二，了知后修持之次第有三：以见解而定，以修持而修习，以及宣说果之生起方式。第二部分有三：如眼翳般恒常瑜伽，境与心无实
English
The second part has five points: the Dharmadhatu Tathagatagarbha, the essence of which is impartiality, the basis of manifestation is the self-illumination of conditioned appearances, the manner of manifestation is the illusory nature of definitive examples, impure illusion, wisdom illusion, and a detailed explanation of the nature of exemplary illusion. Third, summarizing illusion into dependent origination has six points: the principle of cause and condition dependent origination, the nature of emptiness as its essence, the meaning of illusion as examples, the comparison of similar qualities, the compassion of self-appearing illusion, and the explanation of the essential meaning within the realm of Dharmata. Third, summarizing the meaning into three categories has two points: the instruction that all phenomena are illusory, and the general instruction on the nature of illusion by establishing valid cognition, the illusion of enlightenment, the illusion of samsara, the illusion of nature, and a detailed explanation of the specific locations of the three types of illusion. The second meaning, the order of how to practice after understanding, has three stages: preliminary practices, the main practice of meditation, and the result of purifying meditation. The second part has two aspects: meditating on illusion, training in non-reality, engaging in daytime yoga by destroying the object of grasping and the grasper, and engaging in nighttime yoga through essential sleep and training in dreams. Then, the third chapter, which explains that all phenomena are like optical illusions, has two parts: the way to enter the chapter, and the actual meaning of the chapter. There are two aspects to this: understanding that all phenomena are like optical illusions, and then the order of how to practice. The first part has two aspects: explaining how illusory appearances arise from the Dharmadhatu, and explaining the play of self-appearing emptiness. The first part has two aspects: being deluded by not recognizing the self-nature of the luminous essence, and being deluded by grasping onto the appearance of non-existence as self. The second part has eight points: examples of appearing while being non-existent, the meaning of non-inherent existence, the Dharmata that determines the meaning of examples, the way appearances are grasped as non-existent, the way to instruct non-grasping of appearances, the intention of non-conceptual equality, the essential point of freedom from grasping, and the explanation of the certainty of non-reality and emptiness. Second, the order of how to practice after understanding has three stages: deciding with view, practicing with meditation, and explaining how the result arises. The second part has three aspects: constantly engaging in yoga like an optical illusion, the unreality of objects and mind.