English
How should one practice? If there is no obstruction in thought, then practice without abandoning any activity that benefits beings. As it says in the Sutra of the Rope: "One should not engage in practices that lead to hell or other such realms." Not to mention the Hearers, one should not be disgusted with anything, and especially not practice excessively. It is said that in any practice of Dharma or virtuous and non-virtuous actions, even if one does not expect to be elevated or rewarded, one should practice to accomplish whatever benefits beings. Even in immediate activities, one should not act like monkeys or peacocks, jumping, rolling, dancing, swaying, or engaging in vulgar and shameless behavior. If one is very careful, one will be in harmony with the thoughts of all beings, and no faults will arise. In speech, one should recite for the benefit of beings, recite instructions, or a follower of Dharma should say nothing at all, or speak little, which makes it easier to understand everything. After determining what to say, one should not babble like parrots or demons, speak meaningless words, or be dissolute. In mind, one should always remain inseparable from important matters, and think of nothing else, such as attachment, aversion, hope, doubt, or wrong views. One should treat all kind and gentle beings like children, and pacify one's mind. So, what are the faults in conduct? Sometimes, when standing, if one acts with the three doors of body, speech, and mind as before, there will be faults. Moreover, when sitting, one may sit up high, not keeping things in mind. In villages, one may look at the faces and fortunes of beings, just observing like birds looking for small insects. This is called "meditating on observing signs." When sleeping, instead of meditating on meaning, one lets the mind wander in various realms of signs and remembers things. This is called "graveyard fox meditation." Also, when sitting, the mind becomes separated from its object, becomes dull, and is controlled by sleep, while the body remains unchanged. This is called "bull sleep meditation," which is meaningless. Sometimes, when meeting with servants or meditation companions, one abandons meaning and speaks meaningless words, tells vulgar stories, or even engages in trivial chatter. This is called "dissolute revelry meditation." Sometimes, when eating and drinking, one does not focus on non-discriminating enjoyment, but is picky about food and becomes attached.
Chinese
称为贪执饿鬼的禅修。行走时，不以平稳的步伐行走，反而跳跃奔跑，这是毫无意义的琐事禅修。安住时，不专注于伟大的目标，反而为了微不足道的物质利益，对施主进行无休止的榨取，甚至连山上的灌木丛都要收集起来送人，这被称为亲友酬谢禅修。此外，还有为了追求名声和地位，以及实现个人欲望而产生的心理活动，发誓之后却无法实现目标，想要离开却又身不由己，如果事情进展顺利，就会欣喜若狂，这种不受约束的囚徒心态被称为无缰之囚禅修。不仅如此，在禅房里不进行禅定，反而收集村庄里的食物，在村庄里举行仪式并进行欺骗，这被称为毫无意义的饕餮禅修，就像缠绕在牛角上一样，最终无法解脱，沦为世俗的笑柄。因此，不应该沉溺于这些行为，即使只是稍微接触，也不要再继续下去。《战饰》中说：名相词句瑜伽士，对词句精通却对意义粗疏，因为没有掌握正确的意义，安住时进行名相的监视，行走时像下等人一样跳跃奔跑，睡觉时放纵名相的思维行为，安住时任由昏睡和沉没摆布，吃饭时受贪欲的支配，聚会时说别人的坏话，在禅房里忙于世俗事务，心中只想着物质的回报，渴望获得高尚的来世和菩提，最终却堕入轮回的境地。仅仅依靠微薄的功德，或许有一次能够从中解脱。这是伪装者的禅修方式。正如所说，现在很多不修行的人都在特意做这些事情，而且根本无法避免。然而，如果不被这些所控制，按照经典修行，那么成就的道路就会非常接近，许多经典中都有这样的记载，所以应该重视修行。大手印的教法认为，如果没有积累二资粮，是否还期望成就呢？不期望。为什么呢？因为他们认为，将愿望作为因，成熟后获得果，成就三身是错误的。在这里，自证智慧是本然清净的，五蕴、十八界、十二处本来就是智慧的坛城，行者通过道路进行禅修。
English
It is called the meditation of clinging to hungry ghosts. When walking, instead of walking with smooth steps that do not diminish the meaning, they jump and run, which is called meditating on meaningless trifles. When staying, instead of doing great things as a sideline, they endlessly exploit the patrons who deliver trivial substances with great blessings, even collecting and sending things like shrubs from the mountains, which is called meditating on repaying relatives. Furthermore, there are the mental activities of pursuing fame and status and achieving one's own desires, making vows but not meeting the goal, and not having the freedom to leave. If things go well, they are overjoyed. This unrestrained prisoner mentality is called meditating on an unbridled prisoner. Moreover, instead of meditating in the meditation room, they collect the best food from the villages, perform village rituals, and deceive others, which is called meditating on meaningless gluttony. Like being entangled in a bull's horn, they cannot escape and become a laughingstock of the world. Therefore, one should not dwell on these behaviors, and even if one only touches them slightly, one should not continue. In "Battle Adornment," it says: "The yogi of names and words is meticulous in words but coarse in meaning. Because he has not grasped the correct meaning, he keeps watch on names when staying, jumps and runs like a lowly person when walking, indulges in the thoughts and behaviors of names when sleeping, allows drowsiness and sinking to control him when staying, is controlled by greed when eating, speaks ill of others when gathering, is busy with worldly affairs in the meditation room, only thinks of material rewards in his heart, and desires to attain a noble afterlife and Bodhi, but ultimately falls into the realm of Samsara. Relying only on meager merits, perhaps there is one chance to escape from it. This is the way of meditation of pretenders." As it is said, many people who do not practice nowadays are deliberately doing these things, and they cannot avoid them at all. However, if one is not controlled by these and practices according to the scriptures, then the path to accomplishment will be very close, as many scriptures have recorded. Therefore, one should value practice. The teachings of Mahamudra believe that if one has not accumulated the two accumulations, does one still expect accomplishment? No, they do not expect it. Why? Because they believe that using wishes as the cause, maturing and obtaining the result, and accomplishing the three bodies is wrong here. Here, self-awareness is the nature of suchness. The five aggregates, eighteen realms, and twelve entrances are originally the mandala of wisdom. The practitioner meditates through the path.
Chinese
在那个时候，也同样以如是之性的状态，通过智慧的大小，将身观想为手印，这是修习的福德，并且将它明晰为智慧，这是智慧的积聚。然而，在无二中修习的觉性本身，由于二资粮的圆满，即使积累事业和行为也不需要了，也不将希望寄托于三身自性之外的其他事物。正如珍宝之匣中所说：如果获得表相和名称的等持自在，那么通过福德大资粮，胜者将获得色身。通过最胜智慧，邪念得以净化，胜者将获得智慧大资粮和法身。不视其为成熟之果，也不从他处获得智慧。正如金刚句中所说：具有最胜智慧的平等性身，具有最胜等持的上师加持，积累善业，以身体行持，具有最胜福德的色身，不视其为成熟之果，也不通过寻求而获得，因地之时即是果位的殊胜。八十品中说：如果明晰地观想本尊的自性，将获得福德大资粮。如果像水月般了知它，将获得智慧大资粮。因此，即使习惯于安住于果位本身，也完全脱离了错误的期望。那么，业障如何净除呢？例如，点金术的药水，与黑暗和光明相似。无论有多少业障的蕴聚，例如，如果蜡烛不被风吹动，烟会越来越少，光会越来越亮。在这里，如果自明觉性，如是之性，不被能所二元的勤作所染污，那么业障会自然而然地越来越小，越来越明亮，并自然寂灭。也就是说，由于脱离了能取的分别念，烦恼障得以清净。由于没有所取的分别念，所知障得以清净。由于无二，见解障得以清净。那么，这些是通过断除而清净的吗？回答说：业障不是刻意断除，而是自然清净，只是名之为断除而已，没有断除和使用。其方式是，当一滴点金术的药水滴在千斤铁铜上时，铁铜的体性消失，变成黄金。当一滴无病之药滴入装满致命毒药哈拉哈拉的瓶子中时，毒药变成药物，疾病消失。千年黑暗不需断除
English
At that time, also in the state of suchness, through the magnitude of wisdom, visualizing the body as a mudra is the merit of practice, and clarifying it as wisdom is the accumulation of wisdom. However, in the very awareness of meditating in non-duality, since the two accumulations are complete, there is no need to accumulate actions and deeds, nor to place hope in anything other than the nature of the three bodies. As it is said in the Jewel Box: If one obtains mastery over the samadhi of examples and signs, then through the great accumulation of merit, the Victorious Ones will obtain the form body. Through the supreme wisdom, the mind is purified of wrong thoughts, and the Victorious Ones will obtain the great accumulation of wisdom and the Dharma body. One does not regard it as being accomplished through the manner of maturation, nor does one obtain wisdom from elsewhere. As it is said in the Vajra Array: The equality body possessing supreme wisdom, the blessing of the lama possessing supreme samadhi, accumulating virtue, acting with the body, the form body possessing supreme merit, one does not regard it as being accomplished through the manner of maturation, nor does one obtain it through searching, for the time of the cause itself is the supreme fruit. In the Eighty Chapter it says: If one clearly meditates on the deity's suchness, one will obtain the great accumulation of merit. If one knows that suchness like a reflection of the moon in water, one will obtain the great accumulation of wisdom. Therefore, even if one becomes accustomed to abiding in the state of the result itself, one is completely free from mistaken expectations. Then, how are obscurations purified? For example, alchemical elixir is like darkness and light. However many aggregates of obscurations there may be, for example, if a candle is not moved by the wind, the smoke will decrease and the light will become clearer. Here, if self-awareness, suchness itself, is not defiled by the effort of doing and acting, then obscurations will naturally become smaller and clearer, and will naturally subside. That is, by being free from the thought of grasping, the obscurations of afflictions are purified. By not having the thought of what is to be grasped, the obscurations of knowledge are purified. By being non-dual, the obscurations of views are purified. Then, are these purified by abandoning them? The answer is: Obscurations are not intentionally abandoned, but are naturally purified; it is merely called abandonment, but there is no abandoning and using. The way of it is that when a drop of alchemical elixir is dripped onto a thousand pounds of iron and copper, the nature of the iron and copper disappears and becomes gold. When a drop of medicine that cures disease is dripped into a vase full of the deadly poison halahala, the poison becomes medicine and the disease disappears. Thousands of years of darkness are not abandoned
Chinese
因此，对于获得者来说，一种显现无法照亮，就像没有黑暗一样。因此，当它显现为智慧时，被称为逐渐断除。精要中说：如从黑暗中出现光明一样，变化如点石成金的药。八十品中说：如白色颜料改变颜色一样，毒药也能变成药物，同样，三种毒也能成为菩提，五趣也能用于菩提道。絙索中说：并非逐渐断除障碍，而是在同一时间达到一切智者的果位。十功德中说：嘛哈瑜伽的障碍是，外境和内心的心，一切都安住于平等性中，对于此，平等之王没有说有障碍和无障碍。因此，通过认识到没有所遮蔽和能遮蔽，自然清净。金刚庄严中说：以如是知晓的力量，习气的黑暗全部消除，就像风形成云一样，障碍的堆积也会形成。就像蜡烛消除黑暗一样，黑暗本身也变成了光明，通过理解刹那间的意义，消除先前积累的黑暗。其中也有舍弃自性和舍弃执着两种。仅仅在最终的时刻，也脱离了道的法和个别觉知的智慧。其中说：方法或乘的差别，像渡河的船一样舍弃。仅仅是无勤而已，只是安立了名言。因此，例如两根木头摩擦，两者的关节都会烧毁一样，障碍和个别觉知的智慧两者都会自然清净。那么，像这样没有断除证悟，智慧显现，那样的果是如何成就的呢？那是清净了障碍，成就自然显现，例如，大海清除了浑浊，日月倒影显现，不需要努力一样。智慧的大海自然清澈，身和智慧不需寻找也会自然显现。金刚庄严中说：心之水清澈如虚空，没有烦恼云的浑浊，成就日月星辰的排列，无碍的加持自然显现。又，其中说：大成就是心性本身，如意宝