English
From there, may I go to the original state of non-abiding. The peaceful, stainless, and perfectly virtuous Lord. Like the sun rising in the clear sky. Having dispelled the darkness of ignorance for oneself and others, may all beings, with one eye, illuminate the island of liberation. From the Great Perfection, the rest of illusion, this is the chapter like an emanation, the commentary on the eighth Vajra Place. Now, to show the meaning of the conclusion of the completely finished treatise, first, the meaning by which the meaning to be expressed is determined is identified. Thus, the Dharma completely taught by the Victorious Ones, in order to understand it as the eight examples of illusion, the essence of the Sutras, Vinaya, Abhidharma, and pith instructions has been collected, and it has been illuminated by the rising of stainless light. The Buddhas, the Bhagavat, although they have spoken of as many aggregates of Dharma of the Sutras and Tantras, they have not taught a Dharma that is more than the eight examples of illusion that appear to one's own awareness and its nature. As it says in the Mother Sutra: "Rabjor, all dharmas are like dreams, like illusions. Nirvana is also like a dream, like an illusion. If there is a dharma that is more than Nirvana, that is also like a dream, like an illusion." And also from the Root Wisdom: "Like a dream, like an illusion, like a city of গন্ধর্ব (Sanskrit: gandharva, 乾闼婆), likewise is birth, likewise is dwelling, likewise is cessation also spoken." The meaning of these is also one's own awareness, and all the dharmas that appear to it are also shown in the eight examples of illusion in the conventional truth, and from the time of appearance, it is shown that the Dharma-nature of the ultimate truth is free from arising and ceasing. Awareness is the ultimate truth, and in the nature like space, all the dharmas of samsara and nirvana, encompassed by the eight examples of illusion, when they appear like clouds and rainbows, are the conventional truth. These are also dependent on interdependent arising, and the meaning of accomplishing the connection with the nature of the eight aspects such as cessation. In Jambudvipa, in the Root Wisdom of the Middle Way composed by the great teacher Arya Nagarjuna, who is unparalleled in the world, it says: "By whatever cause there is arising and ceasing, without cessation, without arising, without cutting off, without permanence, without coming, without going, not different, not one meaning, pacified with proliferation, taught in peace, the perfect Buddha."
Chinese
说地者之，胜彼我敬礼。如是说。此乃了知显现之法与彼本体，二谛之自性之理，乃从无数劫来修习无上门之法乘。于此亦从离尘之戒律虚空中，智慧之日显现无量光芒，以殊胜劫遣除所化众生之无明黑暗，令正法之莲园盛开。彼即显现。从善根回向菩提中，回向一切众生受用殊胜解脱之法。以彼善根，愿一切众生，见诸法不生如幻之理，修习更胜更上之法，以诸佛之三身功德庄严。凭借善妙开显无上法门之殊胜善根，愿无边虚空之有情众生，皆入殊胜解脱道，修习显现一切法如幻八喻之福德资粮，修习觉性如虚空之义，圆满无念智慧资粮，圆满地道功德，获得佛果。如《理六十颂》云：以此善根诸众生，积聚福慧二资粮，从福慧中所生者，愿得二种胜妙身。如是也。回向无有道之障碍者：梦幻阳焰与影像，谷响化现如是法，于彼执实之心皆舍弃，愿至智慧功德本初地。道之障碍乃因不识自性，故于共同之恶劣显现及道之细微体验执为真实，从而魔业与障碍入侵。故了知无实后，愿得究竟之果位身与智慧。如寂天云：何时欲见及略问，彼时怙主妙音尊，无有障碍亦得见。如是也。见乃三摩地中等持之分。问乃智慧胜观之义。止观之道。
English
To the best of those who speak of the earth, to that noble one, I pay homage. Thus it is said. This is the way to ascertain the nature of the two truths, the phenomena that appear as knowledge and its essence. From countless eons, having practiced the Dharma vehicle of the unsurpassed door, here too, from the sky of discipline, free from dust, the sun of wisdom manifests thousands of immeasurable rays. By the supreme eon, it dispels the darkness of ignorance of those to be tamed, and makes the lotus garden of the sacred Dharma flourish. That is what is manifested. From the dedication of virtue to enlightenment, the dedication that all beings may practice the supreme Dharma of liberation: By that virtue, may all beings without exception, seeing the unborn nature of all phenomena as illusion, practice the Dharma that increases higher and higher, and be adorned with the three bodies of the Victorious Ones. By relying on the excellent virtue of perfectly opening the unsurpassed door of Dharma, may all sentient beings, as vast as the sky, enter the supreme path of liberation, accumulate the collection of merit by perceiving all phenomena as the eight examples of illusion, and meditate on the meaning of knowledge being like the sky, complete the collection of non-conceptual wisdom, perfect the qualities of the grounds and paths, and attain the state of Buddhahood. As it is in the "Sixty Stanzas on Reasoning": By this virtue, may all beings accumulate the collections of merit and wisdom, and from the merit and wisdom that arise, may they attain the two noble bodies. Like that. Dedication to be free from obstacles on the path: Like dreams, illusions, mirages, and reflections, echoes, and apparitions, may the mind that clings to these phenomena as real be completely abandoned, and may we go to the primordial ground of wisdom and qualities. Obstacles on the path arise from not knowing the nature of things. Because of clinging to common negative appearances and subtle experiences on the path as real, the work of demons and obstacles enter. Therefore, having realized the unreal nature, may we attain the ultimate fruit, body and wisdom. As Shantideva said: Whenever one wishes to see or ask a little, may the protector Manjushri himself be seen without obstacles. Like that. Seeing is the part of meditative equipoise in samadhi. Asking is the meaning of wisdom, higher seeing. The path of Shamatha and Vipassana.
Chinese
因此，愿以文殊究竟之果成佛，且获得此果毫无障碍。如《母经》所说：“菩萨有魔，菩萨无魔。”其意为：《宝积经》云：“凡具智慧与精进者，无魔，魔不得其便。何以故？以见诸法自性不生如虚空故，不见有魔。凡智慧小而具精进者，魔能断之，以于诸法显现执着为我而精进故。凡不精进者，魔不入之，以其即是魔之业故。”回向止息散乱与喧嚣：孩童喧嚣之城与烦恼，充满有寂稠密之森林中，遥远前往圣者之乐园，愿成无量百神之顶饰。其中，在与城镇、城市相似之寺院中，难以调伏之孩童，以及争端之源财物，和因缘烦恼众多，欲求解脱者，前往圣者欢喜之森林极寂静处，修习禅定之义，成就地道功德时，时时聚集之天众，善加教诫彼等，愿成顶上之宝。如《入行论》云：“与童行则定堕恶趣，若能引导不相似者，亲近童子有何益？刹那变为可厌者，须臾亦能转为敌，于悦意处亦生嗔，凡夫实难取悦彼。语以利益反生嗔，且复遮止行利益，既不纳受善言教，反以忿怒堕恶趣。高者妒之等者竞，卑者慢之赞则骄，语不悦意则生嗔，何时能令凡夫喜。”如是等。为独处而回向：我心厌倦散乱，于寂静森林中，寂静且
English
Therefore, may I attain Buddhahood, the ultimate fruit of Manjushri, and may there be no obstacles to attaining it. As stated in the "Mother Sutra": "Bodhisattvas have demons, and some Bodhisattvas do not have demons." The meaning of this is also found in the "Ratnakuta Sutra": "Those who possess supreme wisdom and diligence have no demons; demons cannot find an opportunity. Why is that? Because they see all phenomena as unborn in their own nature, like the sky, and they do not perceive any demons. Those who have little wisdom but possess diligence will be interrupted by demons because they diligently cling to all phenomena as self. Demons will not enter those who are not diligent because that itself is the work of demons." Dedication for pacifying distraction and busyness: From the dense forest of existence, filled with the city of children's busyness and afflictions, may I go far away to the joyful garden of the noble ones and become an ornament on the crowns of countless hundreds of gods. In monasteries similar to towns and cities, may those who desire liberation from the difficult-to-tame children, the source of disputes, wealth, and numerous afflictions, go to the extremely secluded joyful forest of the noble ones. When they meditate on the meaning of meditation and accomplish the qualities of the grounds and paths, may those who gather the assembly of gods from time to time, well instruct them and become the jewel on their crowns. As stated in the "Bodhicharyavatara": "If you associate with children, you will surely fall into the lower realms. If you can lead those who are dissimilar, what is the benefit of associating with children? In an instant, they become repulsive, and in a moment, they can turn into enemies. They become angry even in pleasant places, and it is difficult for ordinary people to please them. If you speak of benefits, they become angry and even prevent you from doing beneficial things. Since they do not accept good advice, they fall into the lower realms with anger. They are jealous of those who are higher, compete with those who are equal, are arrogant to those who are lower, and become proud when praised. If you say unpleasant things, they become angry. When can you ever please ordinary people?" Like that. Dedication for dwelling alone: My mind is weary of distraction, in the peaceful forest, quiet and
Chinese
在喜悦之地，独自深刻地观修那实相，愿获得清净的圣者智慧之眼！总的来说，执着于如幻觉般的错觉是错误的。特别是，因为世间的八法欺骗性的幻觉对我来说，对于成就解脱是没有必要的。舍弃难以调伏的眷属和恶时的显现，独自住在寂静处，愿获得圣者的智慧。寂天菩萨说：我寻求解脱的意义，不需要获得和恭敬的束缚。就像这样。以对森林功德的欢喜而回向：愿森林充满鲜花、树叶和果实，清澈的流水以苦行之光辉庄严。以此具有闲暇和珍宝人身的我，能够行进于重大意义的法藏解脱之道。森林的内部极其寂静，以鲜花和瀑布庄严，岩石山的洞穴如月亮般清澈，以水银般闪耀，被竹子、藤蔓和光芒的围墙环绕的禅修之处，那些令人向往的地方，白天获得自在，成就止观，心中忆念，以此攀登地道之阶梯，于此生进入大解脱之城。入行论中说：在森林里，鸟和鹿以及树木，不会说不悦耳的话语，何时我能与那些令人愉快的事物一起居住？这就是意义。最终为了他人的利益而回向：为了如今我的生命有成果，在人道中修持善法，以具有寂静之道和众多功德之集合，愿无边众生从轮回中解脱。现在我不能成就利益，所以独自住在寂静处，使人身有意义地一心修持寂静之法，成佛时能够利益无边无际的众生。在劝勉寂静之语中说：我的话语也不明白，说对他人有利益，就像疯子一样。因此，住在寂静处，最终利益他人。就像这样。对后代的教诲是：此法是甚深之法的精髓，是浓缩了究竟意义的道路，因此，想要解脱的人要从内心努力，日夜不懈怠地精进修持。
English
In a joyful place, may I contemplate alone the profound suchness, and may I obtain the pure eye of wisdom of the noble ones! In general, attachment to illusory appearances is a mistake. In particular, because the deceptive illusions of the eight worldly concerns are unnecessary for me to achieve liberation. Abandoning the retinue that is difficult to tame and all the appearances of evil times, may I dwell alone in solitude and attain the wisdom of the noble ones. As Shantideva said: I seek the meaning of liberation, and I do not need the bonds of gain and respect. Just like that. Dedication with joy in the qualities of the forest: May the forests be filled with flowers, leaves, and abundant fruits, and may the clear waters be adorned with the splendor of asceticism. With this body endowed with leisure and the precious jewel of human life, may I traverse the path of liberation, the great treasure of Dharma. The interior of the forest is extremely secluded, adorned with flowers and waterfalls, the caves of the rocky mountains shine like the moon with crystal clarity, and the meditation places surrounded by bamboo, vines, and walls of light, those desirable places, having obtained freedom during the day, accomplishing calm abiding and insight, contemplating in the mind, may I ascend the ladder of the grounds and paths, and in this very life enter the great city of liberation. As it is said in the Bodhicharyavatara: In the forest, birds and deer and trees do not speak unpleasant words, when will I dwell with those pleasant things? That is the meaning. Finally, dedicating for the benefit of others: In order for my life to be fruitful now, practicing virtuous Dharma in the state of humanity, with the collection of qualities possessing the path of peace, may limitless beings be liberated from existence. Now, since I cannot accomplish benefit, I dwell alone in solitude, making human life meaningful by practicing the Dharma of peace with one-pointedness, and when I attain Buddhahood, may I benefit limitless sentient beings. In the words of exhortation to solitude: Even my own words are not understood, saying that it benefits others, is like a madman. Therefore, having dwelled in solitude, may I ultimately benefit others. Just like that. The advice to future generations is: This method is the essence of the profound Dharma, it is the path that condenses the definitive meaning, therefore, those who desire liberation should strive from the heart, and practice diligently day and night without laziness.