我們應該認知，一般而言，財富、食物、受用等都會成為 讓心受到綑綁的因。當然，如果此心不會因而受到束縛， 則享用人間、甚至極淨天界的事物都不會有害。

但是，對於仍有貪執的我們來說，則需要做供養的修持。不 論任何令我們愉悅、喜愛的事物，都應該養成向證悟者做意 念供養的習慣。這麼一來，因愉悅對境所起的束縛就得以解 開、得以鬆綁。這是大悲觀音所教導的善巧方便法門。

對於任何令我們愉悅、感到美麗的事物，都應該一再培養 將其供養三寶的習慣。如果我們看見美麗的珠寶、飾品， 或是各種衣服、食物、花朵、水，任何我們實際擁有或意 念觀想的東西﹝，都應該當做供養﹞。當我們持續將所有 受用都加以供養時，它便成為淨化我們貪執習氣的因。

我們說到佈施波羅蜜時，會認為它是實物供養的修持。每 當我們向三寶做供養時，它就成為令自心掙脫執著綑綁的 因。我記得密勒日巴曾說過，沒有執著，實際上就是真實 的佈施波羅蜜。

對於大手印的修持，最好的所緣就是培養正念覺知。若能 在一切行中都具備正念覺知，則任何所見為美的事物，例如花朵等等，於看見的那一刻，儘管可能會出現的第一個 念頭是：「噢，我想要。」然而若在此時夠具有正念覺知，就會立刻認出貪執的生起。在認出的那一刻，便可以藉由 向諸佛做意念供養來轉化負面的情緒。如果隨時都能以清 醒、警覺的正念覺知來訓練自己，則我們所做的每一件事 情都將變得具有善德、具有福德。如果不具這種覺知，心便會愈來愈受到執著的束縛。

We should recognize that generally speaking our wealth, food, enjoyments and so forth become a cause for the mind to be bound. Of course, if the mind is not bound, then there is no harm in enjoying the things of this world, and even of the perfectly pure god realm.

But for those of us who still have this attachment and grasping, we need to engage in the practice of offering. Whatever is pleasurable to us, whatever is enjoyable, we should make a habit of mentally offering to the enlightened beings. By doing this, the ties that are normally created by pleasurable circumstances are unbound, they are undone. These are skillful means taught by the Great Compassionate One.

Whatever is pleasurable to us, whatever is beautiful to our mind, we should get into the habit of offering and offering and offering to the Three Jewels. If we see beautiful jewels, ornaments, or different kinds of clothing, food, flowers, water, whatever we have or mentally envision, we should offer them. When we continuously make offerings of all our enjoyments, this becomes the cause of purifying our habit of clinging.

We speak of the paramita of generosity, is the practice of making offerings of physical things. Whenever we make offerings to the Three Jewels, this becomes a cause of loosening the ties of grasping that bind our minds. I believe Milarepa said that a lack of grasping is actually the true paramita of generosity.

For practicing Mahamudra, the greatest support is the cultivation of mindful awareness. If we have mindful awareness throughout all our activities, then whatever we see that is beautiful, such as flowers or so forth, at the moment we see them there might be an initial thought of—oh! I want that. Yet, if we have mindful awareness, there will be an immediate recognition of the arising of attachment. At the moment of that recognition, we can transform the negative emotion by making a mental offering to all the Buddhas. If we discipline ourselves in this way with vigilant mindful awareness, moment by moment, then everything that we do will become virtuous, will become meritorious. Without that kind of awareness, the mind will continue to become more and more bound by our clinging.