English
It appears as sutra and oath. For the Shravakas who have not distinguished the aspects of meaning, it is known and appears as discipline. For those who have distinguished the aspects of meaning, it is known as vows. For the inner and outer secret mantras of the Mahayana, it appears as the root and branch commitments. Although it does not deviate from one meaning, it is known separately in the aspect of taming. The way it appears is that the great commitment, like a precious jewel, becomes the real basis for many noble ones, so without deviating from one meaning, it appears and is known as taming. The noble one who possesses suchness. This means that one who understands and is accustomed to the meaning of suchness does not decline at any time. If one deviates from that meaning, one will fall, so the great commitment is definite. Guarding one is guarding all, this great commitment of the noble one. Etc., if one does not deviate from the meaning of suchness, even if the boundaries of protection are broken, there is no fault in this great noble one, which does not contradict the protection of each vehicle, like measuring and filling this container with a bushel, and like a king and his subjects, here accepting the protection of all vehicles. However, do not forget that they are all expanded through the nature of one great noble one. Friends, know that these are the natures of non-regression. These are the demonstrations of the essence of vows. O friends, what is the nature of such conduct? Like this, through the three doors of body, speech, and mind, the three extremes are completely purified and perfected, because it is the conduct of the noble ones. These are the close demonstrations of conduct by calling out, that is, the actions of the three doors are completely purified and reach the extreme, which is the conduct of the Mahayana, therefore, as stated in the sutras, it is the holder of the Mahayana lineage, and not one who has fallen into evil destinies. In order to separately demonstrate the actions of the three doors, the actions of the Vajra body are: there is no going, therefore the rules are not changed, because it is unique, therefore it abides in uniqueness. Etc., especially for those below the fifth bhumi, how do the Vajras, who are inseparable from the true meaning of Mahayana yoga, conduct their bodily actions? Half of the words will be transformed into meaning and action, and in the state of perfect equality, the self reaches a high position.
Chinese
因为无为之义，所以不要矫饰身体的姿态。一切法皆一心之法性，故我亦唯一舍弃一切二取。安住于寂静处，如大象般保持正念与警觉。身体的行为不加矫饰，如实自然地安住。无论住在哪里，都要恒常安住，没有居处不定的过失。即使对于恒常的居所，也要了知其无所缘，因此不要对该处产生执着。无论处于四种行住坐卧的哪一种状态，身体都不要特意矫饰，自然安住。无论遭受寒热之苦，都不应畏惧，只需采取必要的防护措施，而不要为了追求更好更美的装饰而矫饰。无论住在哪里，都要让身体行为舒适自在，宽坦放松。即使已经证悟金刚自性之空性，为了他人宣说，也离不开这九种身行。如是，金刚真言的行境是：无为瑜伽士，不做佛塔之事。如是说。金刚乘真言之事业行境是：尤其安住于大自在瑜伽、任运成就瑜伽、以及空性广大瑜伽，因为没有任何事物可以束缚，所以不做建造佛塔、不阅读经卷等九种行为。另一种解释是，所有修持无为之义的瑜伽士，在安住于三摩地之时，不做佛塔之事，不进行诵读和坛城之事业，不结手印，不念诵真言，瑜伽士不对任何人顶礼。如果害怕罪过，可以将所礼拜之处观想为头顶上有本尊或上师安住，然后顶礼。不为了获得财物和受到众人恭敬而行动，不为了世间的利益和名声而行事，这是第九种。为什么需要这样做呢？因为这是六种散乱中唯一属于此生和来生的散乱，而且是非常严重的散乱，是禅定的敌人。由于身语意三门散乱的缘故，心无法安住在平等的状态中，因此不要接近这些散乱。
English
Because of the meaning of non-action, one should not artificially modify the posture of the body. Since all dharmas are one in the nature of mind, I also uniquely abandon all dualistic grasping. Abiding in a solitary place, one should maintain mindfulness and alertness like a great elephant. The actions of the body should be without artificiality, abiding naturally and genuinely. Wherever one dwells, one should abide constantly, without the fault of impermanence. Even regarding the permanent abode, one should understand its unconditioned nature, and therefore not develop attachment to that place. In whichever of the four postures—walking, standing, sitting, or lying down—one is, the body should not be deliberately modified, but should remain natural. One should not fear the suffering of heat or cold, but only take necessary protective measures, without modifying oneself for the sake of better or more beautiful adornment. Wherever one dwells, one should make the body and actions comfortable and relaxed. Even having realized the emptiness of the Vajra nature, one cannot deviate from these nine bodily conducts when teaching others. Thus, the sphere of activity of Vajra mantra is: the yogi of non-action does not engage in the work of stupas. Thus it is said. The sphere of activity of the mantra of the Vajrayana is: especially abiding in the yoga of great freedom, the yoga of spontaneous accomplishment, and the yoga of vast emptiness, because there is nothing that can bind, one does not engage in nine activities such as building stupas or reading scriptures. Alternatively, all yogis who practice the meaning of non-action, when abiding in samadhi, do not engage in the work of stupas, do not perform recitations or mandala activities, do not make mudras, do not recite mantras, and the yogi does not prostrate to anyone. If one fears transgression, one can visualize the deity or guru abiding on the crown of the head of the one to whom one is prostrating, and then prostrate. One does not act for the sake of gaining wealth or being honored by many, and one does not act for the sake of worldly gain or fame; this is the ninth. Why is it necessary to do this? Because this is the only distraction among the six distractions that belongs to this life and the next, and it is a very serious distraction, an enemy of meditation. Because of the distraction of the three doors of body, speech, and mind, the mind cannot rest in a state of equanimity, therefore one should not approach these distractions.
Chinese
通过延长，身体应保持自然状态。这也被认为是身体行为，总共十八种。从瑜伽决定的禅定中说：金刚咒的食物是，为了维持身体的营养，除了拥有财富的人以外。等等。大乘瑜伽密宗中，对于确定种姓并获得信心的禅修者来说，金刚咒的食物行为也是，仅仅为了维持和滋养身体的营养，除了自己拥有什么用具和财富之外，不要因为食物美味而贪执，为了目的而努力追求。不要为了自己温暖和提升体验而寻找和食用食物。不要偏离不作意之义，不要特意准备食物，而是如实地直接食用。不要为了生存而贪执，不要对食物的各种烹饪方式进行改变。不要对美味的食物贪执，对不美味的食物不贪执，不要进行取舍。即使自己有食物，也不要因为特别贪执而拿取别人的食物。不要行乞。不行乞的理由是：如果产生贪嗔和散乱，就不会对自己有益。因为这个原因，会在他人心中产生贪嗔，所以也不会对他有益。远离二者，这被称为不净的生存。这样，这七种也成为根本的身体行为。另外，切断无间。这是瑜伽士的行为。等等。以前没有结界，后来在寺庙里衰败或切断敌人的结界，即使住在村庄里，没有损坏的结界，这也是瑜伽士的神圣行为。为了切断所知的外在念头之流而禅修时，为了避免外在事物分散禅定的障碍，应该在外村庄和内在住所之间建造切断损坏的标志。那么，在切断结界的地方，身体应该如何行动呢？因为没有任何住所的基础，所以，在那里身体没有矫饰。等等。当有人修习一体瑜伽时，身体和心应该安住在自性光明中，因为没有指定身体安住的基础。
English
By prolonging, the body should remain in its natural state. This is also considered a bodily action, totaling eighteen. From the Samadhi of Yoga Determination, it says: The food of the Vajra Mantra is, merely as a support for maintaining the body's nutrients, except for those who possess wealth. And so on. In the Great Vehicle Yoga Tantra, for meditators who have certainty in their lineage and have gained confidence, the practice of Vajra Mantra food is also, solely for the purpose of maintaining and nourishing the body's nutrients, not pursuing and striving for the sake of delicious food, except for what utensils and wealth one possesses. Do not seek and eat food to warm oneself and enhance experience. Without deviating from the meaning of non-objectification, do not specially prepare food, but eat it directly as it is. Do not cling to the sake of survival, and do not make various cooking transformations of food. Do not engage in acceptance and rejection, clinging to delicious food and not clinging to unappetizing food. Even if one has food, do not take others' food because of excessive attachment. Do not beg for alms. The reason for not begging for alms is: if attachment, aversion, and distraction arise, it will not be beneficial to oneself. Because of this cause, attachment and aversion arise in others, so it will not be beneficial to them either. Being separated from both purposes is called impure living. Thus, these seven also become fundamental bodily actions. Furthermore, cutting off the uninterrupted. This is the action of a yogi. And so on. Previously, there was no boundary, but later, the boundary that decayed in the monastery or cut off enemies, even if residing in a village, the unbroken boundary, this is the sacred action of a yogi. When meditating to cut off the external stream of cognitions, in order to avoid external distractions hindering meditation, a sign marking the cut-off should be erected between the outer village and the inner dwelling. So, how should the body behave in that place where the boundary is cut off? Because there is no basis for dwelling, there is no artifice of the body in that place. And so on. When someone meditates on the supreme union yoga, the body and mind should abide in the clear light of self-awareness, because there is no specified basis for the body to abide.
Chinese
由于本体未成立之故，为了安乐而特意安住，以及身体跏趺坐等以六法调整是不应做的。那么这是过失吗？如果有人执着于身体的姿势，并贪恋它，那么以姿势来调整身体的行为，对于真正的意义来说，是掺入了糠秕的精华。因此，如“禅定身体不应调整”。等等。无论修习什么禅定的人，对于身体的实物，如果本来没有执着，却视为身体而进行调整，是不应做的。然而，身体如丸，心如明光，由于远离了身体的实物，因此不调整掺杂，这本身就是远离了法性边执的境界，是大瑜伽士的行境。不仅如此，“山洞不可测量，不应调整。它本身就是不可估量，未经调整的。”等等。比起行持伟大的意义，山洞和寺庙等不应为了测量而特意调整。这是为什么呢？因为山洞等的本体本身，本来就是不可估量，未经掺杂的甚深法性，未作的本体是：这从原始以来就是胜者的住所，是奇妙的测量，因为没有道路的思维而生起，未经造作而自然显现的缘故。如果有人对山洞修行者执着于寺庙，为了遣除这些，也不应调整。那么，是否完全不接受寺庙呢？如果这样决定，那么在寺庙中出现，以及喜好寂静之处，因为没有执着，所以做与不做，没有什么需要舍弃的，因此没有矛盾，毫无疑问。这些是殊胜瑜伽士的身行，总的来说有一百零八种。金刚语的行境也是，“为了圣者的缘故而说悦耳之语，其他时候不说奉承之语，一切言说皆是真实。”等等，大瑜伽士的语行是：为了不与佛法相违背的圣者的缘故而说悦耳之语，除此之外，不说奉承谄媚之语，一切言说都要非常肯定，所说之义要如实，不说谎，坦诚地说，并且不改变说过的话，口中所说要与实际相符，像秽语之类的，在任何情况下都不要说，所说之语要与意义相关联。
English
Since the essence is not established, dwelling specifically for comfort, and adjusting the body with the six dharmas, such as the lotus position, should not be done. Is that a fault? If someone is attached to and clings to the body's posture, then the practice of adjusting the body in that posture is like mixing chaff into the essence of true meaning. Therefore, like "Samadhi body should not be adjusted." etc. Whoever meditates on samadhi should not adjust the body by seeing it as a body when the substance of the body is not originally fixated upon. However, the body like a pill, the mind like clear light, because it is separate from the substance of the body, therefore not adjusting or adulterating it is itself a state far from the extremes of dharmata, and is the realm of great yogis. Moreover, "Mountain caves should not be measured or adjusted. They themselves are immeasurable and unadjusted." etc. Rather than practicing great meaning, mountain caves and monasteries should not be specifically adjusted for measurement. Why is that? Because the essence of mountain caves and the like is itself originally immeasurable, the profound dharmata of being unadulterated, the essence of being unmade is: this is from the beginning the dwelling place of the Victorious Ones, a wondrous measurement, because it arises without the thought of a path, and appears naturally without being made. If someone who practices in mountain caves is attached to monasteries, they should not be adjusted in order to dispel these attachments. Then, should monasteries be completely rejected? If it is decided in this way, then appearing in monasteries and enjoying solitary places, because there is no attachment, there is nothing to accept or reject, so there is no contradiction, without doubt. These are the bodily practices of the supreme yogi, which in total amount to one hundred and eight. The realm of Vajra speech is also, "For the sake of the sacred, speak sweetly, otherwise do not flatter or be obsequious. All speech is certain." etc. The speech practice of the great yogi is: for the sake of the sacred, which is not contrary to the Dharma, speak sweetly, and otherwise do not flatter or be obsequious, all speech should be very certain, the meaning of what is said should be truthful, without lying, speak frankly, and do not change what has been said, what is said by the mouth should be in accordance with reality, and like lewd talk, do not speak at all under any circumstances, and the words spoken should be related to the meaning.