Chinese
已经展示了。行为的数量如所说。如何使生铁变成黄金，以及使之变成快腿和盔甲，同样，像用火焚烧五蕴等一样，无论对多少事物进行实践，因为不偏离其本性的誓言，所以无论如何实践都没有过错。因此，所有这些无边无际的殊胜行为都应该去做。恢复觉知，唤醒死者，净化觉知的刺痛，净化相的续流，这四者，或者安住于并实践所说的四种轮回事物而不执着，因为这是金刚萨埵的本性，是胜利者意之殊胜法性，所以如此实践本身就是殊胜行为中最卓越和正确的。第三是珍贵的教诲，从“如大象”到“成为河流是珍贵的”之间进行了展示。如果有人问，什么是通过行为而舍弃的例子？例如，当大象进入水中时，完全没有犹豫和恐惧，因为受到酷热的折磨，所以喜欢进入水中并享受，以一种渴望的方式不往回走，而是像到达水的彼岸一样。意义是，殊胜瑜伽士必须实践深奥秘密行为的次第，也以平等性秘密禁行的海洋之水中，为了训练证悟智慧的伟大力量，以渴望提取意义的方式，没有任何阻碍地舍弃。因此，习惯于将殊胜的誓言之边际，粗暴的行为，实践成卓越意义的方法，是非常珍贵的。这样教导说。第四是，朋友们。从“朋友们”到“应当知晓”之间进行了展示。朋友们，应当知晓，这些所说的，是通过行为来舍弃的修习方式，没有错误地进行讨论。这样训示道。章节的名称是：在所有佛陀的意念汇集的大经中，名为“殊胜瑜伽士之后，通过行为来舍弃而进入的方法之殊胜修习的教导”的第七十一章节，已经完全解释和阐述完毕。
English
Has been shown. The number of behaviors is as stated. How to transform pig iron into gold, and to transform it into swift legs and armor, similarly, like burning the five aggregates with fire, no matter how much one practices on things, because one does not deviate from the vow of its very nature, there is no fault in practicing in any way. Therefore, all these infinite supreme behaviors should be done. Restoring awareness, awakening the dead, purifying the sting of awareness, purifying the continuum of signs, these four, or abiding in and practicing the four objects of samsara without attachment, because this is the very nature of Vajrasattva, the supreme Dharma nature of the Victorious One's mind, therefore practicing in this way is itself the most excellent and correct of supreme behaviors. The third is the precious instruction, which is shown from "Like an elephant" to "Becoming a river is precious." If someone asks, what is the example of abandoning through behavior? For example, when a great elephant enters the water, it has no hesitation or fear at all, because it is tormented by the heat, so it likes to enter the water and enjoy it, in a way that it does not turn back, but goes to the other shore of the water. The meaning is that the supreme yogi must practice the stages of profound secret behavior, also in the water of the ocean of equanimity secret conduct, in order to train the great power of enlightened wisdom, in a way that is eager to extract the meaning, abandoning without any hindrance. Therefore, the habit of practicing the supreme edge of vows, rough behavior, into a method of excellent meaning, is very precious. Thus it is taught. The fourth is, friends. It is shown from "Friends" to "Should be known." Friends, it should be known that these things that have been said are the ways of practicing abandonment through behavior, discussed without error. Thus he instructed. The title of the chapter is: In the great sutra of the collection of the intentions of all Buddhas, the seventy-first chapter, called "The Teaching of the Supreme Practice of the Method of Entering by Abandoning Through Behavior After the Supreme Yogi," has been fully explained and elucidated.
Chinese
关于以见解断除犹豫，如大鹏鸟翱翔于虚空，有四种说法：略示、广释、珍重教诲、收摄。第一，从“此后，又”至“即是如此”之间作了阐述。本章阐述了究竟的意义。如果有人问，以见解断除犹豫是什么？此后，导师，秘密主，为了随后展示不束缚行为的见解，对身体卑微的道友菩萨们说道：“喂，道友们！”这样呼唤后，为了以见解断除那能使到达远离一切垢染之地的顶端的方法之精华，这就是略示。见解的自性是什么呢？即是如实见到圣意的心的法性之智慧之眼清净本身。第二部分有四点：断定一切都包含在真如中；阐述如此确定理解的功德；阐述渐次而行有不确定的危险；阐述如实断定之基础的自性。第一部分有两点：立誓一切学修都包含在真如中；以理证确定此理。第一点，从“那为什么呢？”到“将会证得胜利者”之间作了阐述。为了以功德的理证来极度地阐述。那为什么这样立誓呢？例如在加行道中，修学这一个不谬、不造作、不变的圣意真如，因为这是所有一切的根本。如果通达了这一个，所说之义的体性和类别不可思议，能说之义九乘次第的法理不可思议，由此能表达意义的门也是不可思议，因为没有其他可做的，所以次第随顺而行也包含于此。例如在见道中，如果精通这唯一的真如圣意，并且如实了知其意义，那么不可思议的法的总相和自相的一切特征都会无杂地圆满显现，因为精通一切意义，所以没有比这更殊胜的，因此殊胜的精通也包含于此。
English
Regarding cutting doubts with view, like a Garuda soaring in the sky, there are four aspects: brief presentation, extensive explanation, precious instruction, and summarization. First, from "Then again" to "It is just that," it is explained. This chapter explains the definitive meaning. If one wonders, what is cutting doubts with view? Then again, the teacher, the Lord of Secrets, in order to subsequently show the view that does not bind conduct, spoke to the noble friends, the Bodhisattvas with humble bodies, saying, "Hey, friends!" Having called out like that, in order to cut with view the essence of the method that leads to reaching the summit of the land free from all defilements, this is the brief presentation. What is the nature of view? It is the purity of the eye of wisdom that sees the suchness of the noble intention, the very nature of the mind. The second part has four points: determining that everything is included in suchness; explaining the qualities of understanding in such a definitive way; explaining that there is a danger of uncertainty in gradual progression; and explaining the nature of the basis as it is definitively determined. The first part has two points: vowing that all learning is included in suchness; and showing how that very thing is determined by reasoning. The first point is explained from "Why is that?" to "One will attain the Victorious One." In order to supremely explain with the reasoning of its qualities. Why make such a vow? For example, in the path of joining, learning this one suchness of noble intention, which is not mistaken, not artificial, and unchanging, is the root of all things. If this is realized, the nature and categories of what is to be expressed are inconceivable, the Dharma principles of the nine successive vehicles that express it are inconceivable, and the doors that express the meaning are also inconceivable. Since there is nothing else to do besides learning all the Dharmas, the gradual progression is also included in this. For example, in the path of seeing, if one is skilled in this one suchness of noble intention and knows its meaning as it is, then all the characteristics of the inconceivable Dharmas, both general and specific, will be fully and clearly revealed without confusion. Since one is skilled in all meanings, there is nothing more excellent than that, therefore excellent skill is also included in this.
Chinese
就像禅修道一样，如果对那如实不谬的真如之意纯熟了，其他的禅修都是它的分支。仅仅是纯熟于此，就能纯熟于所有不可思议的佛法之意。因为没有其他可以纯熟的，所以将体验以三摩地的方式接受也包含于此。如果智慧没有超出那真如的开阔虚空，那么从根本上清净了错乱，守护不可思议的誓言也从那真如中不可动摇，所以以根本誓言把握也包含于此。如果心无有造作地进入那无二的真如，那么智慧与一切无别，并且成为一切入口的根本，所以进入不可思议的佛法之门也离不开那真如，因此以口诀来成就意义也包含于此。如果智慧在真如中无二地嬉戏而行持，那么所有享用不可思议的受用之物都将成为法性的事业，成为没有束缚和解脱之意义，因此以行持来舍弃也包含于此。最后，就像果道一样，如果智慧如真如一般成熟并显现，那么所有不可思议的如海般的行为，所有要做和已做的，都将成为最殊胜的，并且没有其他需要寻找的，所以将所有经部的意义汇集为一也包含于此。如果如实不谬地向他人展示那如实法性的真如之意，那么因为那是所有无量佛法之门的结论之义，所以一切都是在展示。因为没有其他需要展示的，所以从一切门径来归纳也包含于此。就像资粮道一样，如果不谬不杂、如实地听闻那真如之意，那么因为没有其他需要听闻的不可思议的佛法之门，所以听闻解脱相续也包含于此。最后，就像圆满道一样，如果以智慧之眼看见那真如，即使什么也看不见，但却显现出来，那么因为那是无量胜者的真实本体，所以确信那是看见一切面容的最殊胜者，因此以决断来斩断也包含于此。第二，为什么呢？从“为什么”到“没有的缘故”之间进行了阐述。为什么那个是理由呢？那些的
English
Like the path of meditation, if one becomes accustomed to the state of that very Suchness without error, then all other meditations are branches of this. By becoming accustomed to the meaning of this alone, one becomes accustomed to all the meanings of the inconceivable Dharma. Because there is nothing else to become accustomed to, taking experience in the manner of samadhi is also included in this. If awareness does not go beyond that expansive space of Suchness, then since delusion is purified from the very beginning, guarding the inconceivable samaya is also unshakable from that Suchness, so grasping the root samaya is also included in this. If the mind enters that non-dual Suchness without contrivance, then awareness is non-different from everything and becomes the root of all entrances, so entering the inconceivable door of Dharma is also inseparable from that Suchness, therefore accomplishing the meaning through pith instructions is also included in this. If awareness engages in conduct by playing non-dually in that Suchness, then all uses of inconceivable resources will become the activity of Dharmata, becoming the meaning without bondage or liberation, so abandoning through conduct is also included in this. Finally, like the fruition path, if awareness ripens like Suchness and manifests, then all the inconceivable ocean-like activities, all that is to be done and has been done, will become the most supreme, and there is nothing else to seek, so gathering all the meanings of the sutras into one is also included in this. If one unerringly shows others the meaning of Suchness, the way it is in Dharmata, then because it is the conclusive meaning of all the immeasurable doors of Dharma, everything is itself a demonstration. Because there is nothing else to demonstrate, summarizing from all doors is also included in this. Like the accumulation path, if one hears the meaning of that very Suchness without error or adulteration, truly and without inversion, then because there is no other remainder of inconceivable doors of Dharma to be heard, hearing and liberating the continuum is also included in this. Finally, like the path of completion, if one sees that Suchness with the eye of wisdom, even without seeing anything at all, it manifests, then because it is the actual essence of immeasurable victors, one is certain that it is the most supreme of seeing all faces, therefore cutting through with decisive view also becomes included in this. Secondly, why is that? It is explained from "Why is that?" to "Because there is not." Why is that a reason? Those
Chinese
那么，应该如何确信其意义呢？ 像这样，将那五种二元功德全部的精华，作为根本或者作为果实的心髓，就是那自性任运成就，因为没有比这更好的了。其他的只是支分和因而已。因此，胜者也无法找到比这更殊胜的意义，其意义显而易见。如根本续中所说：各自宗派的门，进入等等即使没有修习，断除一切的根本于此，一即是多，完全没有差别。以及，无自性而一切为一，无我无偏，任运成就。从一中自然没有形形色色，如果完全领会清净的词语，那就是决定的伟大意义。一切都将变得清净。由于不执着于自和他，自性即是自我的自性，名为佛陀，不在他处。自性任运成就，是伟大的自在。等等如是说。第二是，从“朋友们啊！”到“什么也不隐瞒！”之间所开示的。至尊导师秘密主，呼唤“朋友们啊！”，承诺和理由是，因此像这样所说的功德之法是存在的。因此，如果获得见道，见到任运成就的真如之义，从而现量证悟，那么就像下乘一样，所有其他的见解都会显现为不是大乐的幻象，只是略微地指示了一下。然后，在修道的时候，如果觉性安住在任运成就的真如之中，不依赖任何事物，那么所有道地的次第和处所，都是自显的幻象真如。然后，最终证悟到道，为了不退转于那最终的殊胜果位，获得觉性的力量，变得极其殊胜。那么，从因乘的成就，到无上殊胜的法身以下，以及世间的一切顶端，都会证悟到一切都是虚假的幻象，是不真实的。然后，开示了觉性于真如中任运成就，从而生起证悟清净行境之功德的理由。从自己的觉性如实地对真如生起不动的定解，直到获得智慧的稳固之前，下劣之人