English
Emptiness. The nature of reality beyond mind. The way of manifestation from the Dharmadhatu. The nature of reality is shown to be like a rock. The second part also has four aspects: realizing the absence of grasping as all-pervasive; realizing the complete liberation of non-reliance; realizing the vagueness and instability; and the certainty of definite understanding of transcending boundaries and being free from bias, revealing the meaning of being like a rock. The second part, practicing after understanding, has three aspects: constantly practicing yoga by viewing it as an empty rock; generally contemplating the essence; specifically analyzing the reasons; and examining emptiness. By showing its result, the yoga of the day; through dreams and their results, showing the yoga of the night. Then, showing all phenomena as like a city of gandharvas, the seventh chapter has two parts: the way to enter the chapter, and the meaning of the chapter itself. There are two aspects to this: one should understand all phenomena as like a city of gandharvas, and one should practice after understanding. The first part has two aspects: the way of manifestation from the Dharmadhatu, and revealing the state of self-nature. The first part has three aspects: the original state of the Dharmadhatu, the way of manifestation from its state, and showing the manifested illusion as the self-manifestation of the empty Dharmadhatu. The second part has nine aspects: the three realms are primordially empty, completely pure; the clear appearance of no object and mind; emptiness free from mind and grasping; primordially self-nature unborn; afflictions and conceptual thoughts without basis; the primordial state of samsara and nirvana being non-dual; the uninterrupted play of the way of appearance; the profound interdependence of acceptance and rejection; and the revealed liberation, good fortune, and wisdom. The second part, practicing after understanding, has four aspects: meditating on the unreal emptiness, constant yoga; meditating on object and mind without discrimination, the yoga of the day; arising from the state of habituation, the gateway to experience and realization; and determining the degree of liberation through realization, which is its result. Then, showing all phenomena as like an illusion, the eighth chapter has two parts: the way to enter the chapter, and revealing the first chapter. There are two aspects to this: one should understand all phenomena as like an illusion, and one should practice after understanding. The first part has two aspects: the way of manifestation from the primordial Dharmadhatu, and revealing the self-nature of rootless emptiness. The first part has five aspects: the actual manifestation from the Dharmadhatu; showing samsara and nirvana as the self-manifestation of wisdom; distinguishing the Dharmadhatu itself as the basis of all manifestation; comparing examples and meanings; establishing rationality; and abiding in the Dharmadhatu as it is.
Chinese
如是等。第二有四：开显安住之义的体性，开显超离名言之自性，开显证悟决定的把握，开显从何生起的差别。第一有五：烦恼无所依，器情无有显现，显现非真实，错乱分别无有根本，开显显现心识无基犹如幻化。第二有二：总的开显离思离言之自性，分别解说不以分别之法而证悟。第一有八：心识显现无基空性，离边离念离言，诸法本自解脱无有根本，境识无有显现缘起，能取所取无我幻化，显空如幻自生，任何显现无有偏袒，开显无有破立之广大虚空。第二有五：开显为意念分别之网，开显非以彼等而证悟，开显真实义离名言，开显以分别衡量为徒劳，开显真实义为上师之加持。第三开显证悟决定之把握有四：开显离边广大虚空为证悟之体性，开显轮涅无二为证悟之自性，开显任运解脱无执为证悟之自力，开显自生智慧为证悟之果。第四开显从何生起的差别有三：随顺加持的有无，以及彼之譬喻，总的开显以证悟生起证悟依赖于具德上师。若普通人和耽著名言词句者，未以上师摄受心性之义精华，则分别解说不能真实证悟。若为圣者所摄受，则生起具有把握之证悟，以及以传承具加持而稳固地劝诫，以理决定而开显贤哲圣者并归纳要义。第二，知晓后而修持，有二：首先是修持之方式，以及开显从彼生起的自性。彼有十一：动摇之能动与所取分离之光明，明而无分别之等持，无有希疑傲慢之把握，任何皆转为道之自性，等后味一体融合之广大，意无有间隔之安住。
English
Thus and so on. Secondly, there are four: Showing the essence of the meaning of abiding, showing the nature of transcendence of names and expressions, showing the certainty of realization, and showing the distinction of what arises from. First, there are five: Afflictions are without basis, the container and its contents are without appearance, appearances are not true, delusion and conceptualization are without root, and appearances and mind are shown to be baseless, like illusions. Secondly, there are two: Generally showing the nature of being beyond thought and expression, and specifically explaining that it is not realized by the Dharma of conceptualization. First, there are eight: Mind and appearance are baseless emptiness, free from extremes, beyond mind, beyond expression, all dharmas are primordially liberated and without root, objects and mind are without appearance and interdependent, grasping and being grasped are selfless illusions, appearance and emptiness are illusory and self-arising, whatever appears is without partiality, and the vast expanse of space is shown to be without affirmation or negation. Secondly, there are five: Showing it as the net of mental speculation and conceptualization, showing that it is not realized by those, showing that the true meaning is without names and expressions, showing that measuring with conceptualization is futile, and showing that the true meaning is the blessing of the Lama. Thirdly, showing the certainty of realization has four: Showing the boundless vastness as the essence of realization, showing the inseparability of samsara and nirvana as the nature of realization, showing spontaneous liberation without grasping as the self-power of realization, and showing self-born wisdom as the fruit of realization. Fourthly, showing the distinction of what arises from has three: Following the presence or absence of blessings, and its metaphor, generally showing that the arising of realization depends on the noble Lama. If ordinary people and those attached to words and phrases do not grasp the essence of the meaning of mind itself by the Lama, then it is specifically explained that they cannot truly realize it. If they are taken by the holy ones, then realization with certainty arises, and the lineage is firmly advised to be endowed with blessings, and the wise and accomplished holy ones are shown with definite reasons and the meaning is summarized. Secondly, there are two things to do after knowing: First, the way of practice, and the nature of what arises from it is shown. There are eleven of them: The clear light of the moving agent and the grasped object being separated, the samadhi of clarity without conceptualization, the certainty of being free from hope, doubt, and arrogance, the nature of anything turning into the path, the vastness of the same taste of equality and after being mixed, the abiding of the intention without interruption.
Chinese
四母音轮清净之灌顶，调伏风心之功德，暂时证相决定之差别，修证暖相决定之果。为具善缘之法器者指示教诫之方式。总义第三，论典完全圆满之事业有三：为广大利他而回向，于寂静处为自利而回向，为他方兴盛而回向。第一有三：善根论典之自性，回向三身大乐，回向法身唯一。第二有四：回向寂静圣者之喜苑，回向甚深之真见智慧，回向暇满具义精华，回向二利圆满之菩提。第三有四：指示经续心要之决定义，讲述由谁于何处造作之方式，教诫后世具信调伏之有情，回向甚深之法理兴盛。大圆满幻化休息简义曼陀罗花鬘，于教证、理证、口诀之境获得显现，精勤修习彼性之义之广大智慧者，无上乘之瑜伽士无垢光尊者于雪山白颅之颈，光明云之游乐园中，于普贤王如来之楼阁中，以见法之眼无尘且无垢而善为造作完毕。善哉！善哉！善哉！诸佛之大密藏，无上殊胜之法乘，如日升于空中般，愿于一切国土皆兴盛！ 大圆满幻化休息简义曼陀罗花鬘，无垢光。
English
The empowerment of purifying the four vowel wheels, the merit of making wind and mind workable, the distinction of determining temporary signs and measures, the result of determining the heat of experience and realization. This shows the way to instruct those who are fortunate and worthy vessels. The third general meaning is that the complete and perfect activity of the treatise has three aspects: dedicating it to the great benefit of others, dedicating it to one's own benefit in solitude, and dedicating it to the flourishing of other places. The first has three aspects: the nature of the root of virtue of the treatise, dedicating it to the great bliss of the three bodies, and dedicating it to the sole Dharmakaya. The second has four aspects: dedicating it to the joyful garden of the peaceful noble ones, dedicating it to the profound wisdom of seeing the truth, dedicating it to the essence of meaningful leisure and endowment, and dedicating it to the perfect enlightenment of the two benefits. The third has four aspects: indicating the definitive meaning of the essence of Sutra and Tantra, stating how it was composed by whom and where, instructing future faithful disciples, and dedicating it to the flourishing of the profound Dharma. The Abridged Meaning of the Great Perfection Illusion's Rest, called "A Garland of Mandarava," was completed by the omniscient Longchen Rabjam, a great intellect who has attained clarity in the places of scripture, reason, and oral instruction, and who has thoroughly trained in the meaning of Suchness, a supreme vehicle yogi, in the pleasure garden of radiant clouds at the neck of the White Skull Snow Mountain, in the palace of Kuntuzangpo, with an eye for seeing the Dharma that is dustless and stainless. Good! Good! Good! May this great secret treasury of all the Buddhas, this supreme and unsurpassed vehicle, flourish throughout all kingdoms, like the sun rising in the sky! The Abridged Meaning of the Great Perfection Illusion's Rest, A Garland of Mandarava, by Longchen Rabjam.