Chinese
从名相上说是印。从诀窍上说是明点禅修的诀窍。譬如用咒语加持毒药一般。在结合方面，想要确定俱生，就应当那样。安住于那样的状态就是禅修。与那相符的就是行持。不超越那样的就是誓言。依止具相明妃就是关键。修习明点的降伏和回遮就是命根。如果随心所欲地行持，就会转生为胎生的虫子或者腐烂尸体的污泥中，是歧途，是错谬之处。事业手印有三种：所依的对境，加持，以及体验大乐的方法，如果贪欲小，看一看就满足了。如果贪欲大，就应当行结合，降下菩提心并且不泄失，向上向下搅动并且禅修。在世俗中体验大乐，在胜义中即使只是体验一下，也不执着，在空性、乐、明之中没有不证悟地去体验。 体验大乐。
English
It should be known that directly is to meditate on the channels, winds, and bindus. The way of taming of a great meditator is like a developing child. The sign of experience is that the winds and consciousness follow and move, and the experience of gaining warmth in the body. Abiding in one's own place is when the elements are subdued and the diseases of the body disappear, then one abides in one's own place. The fruit is to attain the body of great bliss. Meditation on the upper gate bindu. ཨཐྎ. From the name, it is a seal. From the instruction, it is the instruction of meditating on the bindu. It is like blessing poison with a mantra. In union, wanting to ascertain the co-emergent, it should be like that. Abiding in that state is meditation. Acting in accordance with that is practice. Not transgressing that is the vow. Relying on a qualified mudra is the key. Practicing the descending and reversing of the bindu is the life force. If one practices arbitrarily, one will be born as a womb-born worm or in the mud of a decaying corpse, it is a wrong path, it is a mistake. Action mudra has three aspects: the object to be applied to, the blessing, and the method of experiencing great bliss. If desire is small, one is satisfied by looking. If desire is great, one should engage in union, descend the bodhicitta and not lose it, stir it up and down and meditate. Experiencing great bliss in the relative, and in the ultimate, even if one only experiences it for a moment, one does not grasp, but experiences it in emptiness, bliss, and clarity without non-realization. Experiencing great bliss. The language of the Kalachakra is that the Dharma gate is obstructed by power. The gate of power is obstructed by offerings. Power needs instructions. Instructions arise from reliance on a woman, it is said. It should be known that it expands from the direct. The posture of a great meditator is like the consciousness of a person who has reached the prime of life. The sign of experience is the experience of carrying desire into bliss. Abiding in one's own place is when bliss arises by relying on any object, then one abides in one's own place. The fruit is to attain the secret body of great bliss. ཨཐྎ. . .
Chinese
确立明分之方法，明分稳固之譬喻，以及明分稳固暖相之征兆。初者有二，即以自力确立明分，以及以甚深经句确立明分。五根之能力弱，若意识之执着未生起，则是安住心之善妙方法。五根识之后，意识未被扰乱，明而无分别，即是智慧。身心外收而内松，仅是确立明分之譬喻：如妙龄少女照镜子，再三观照，观照自心；如牧女于草地放羊，再三照看，照看自心；如孩童寻觅鸟巢，再三寻觅，寻觅自心。明分稳固之体性：对相之显现的执着全部断绝，心识于意义之上消失，意识如虚空般清净，生起心安乐之觉受，即是。彼亦因无有分别念而安乐，因无有修习之对境而不分别，因未落入先后等执着而不动摇，安乐明朗而不分别故，遣除掉举，不分别与不动摇故，遣除昏沉。明分稳固之征兆：感觉身体不存在，感觉呼吸内外运行不存在，感觉心不存在，独自安住亦无有厌倦，无有可为之事亦感觉已完成，无有可成之事亦感觉已成就，无有获得亦觉受快乐，显现光明与觉性光明的觉受生起，于觉受中修持自解脱。彼亦于后得之智慧称为暖相，然不能说禅修之自性即是如此，如眼之刹那，念知觉识未断绝，执取之觉性从对境中解脱，如浓稠之乳汁般流逝，仅是名称，名之为禅修，如《断轮回根本》中所说。真实也。从一方面命名，即是确认直接之口诀，关键是安住心之方法，命脉是禅修之体性，险阻是昏沉掉举，因此有对治之方法与疾病之聚合，以及时节之禅修方法，以及座间之长短，初学者应于此熟悉。未稳固之前，会被外境所扰乱而散乱，因此应依止寂静处，独自安住。禁语即是闭关之殊胜，如是说。座间休息时，减少善行
English
The method of establishing clarity, the analogy of clarity becoming stable, and the signs of clarity becoming warm. The first has two aspects: establishing clarity through one's own experience and establishing clarity through profound scriptural words. The power of the five senses is weak; if the mind's grasping does not arise, then it is a good method for settling the mind. Following the consciousness of the five senses, without the mind being corrupted, being clear and without conceptualization is wisdom. The example of establishing clarity is just keeping the body and mind outwardly gathered and inwardly relaxed: Like a beautiful girl looking in a mirror, looking again and again, look at the mind. Like a shepherdess tending sheep on a meadow, tending again and again, tend to the mind. Like a child searching for a bird's nest, searching again and again, search the mind. The nature of clarity becoming stable: All grasping at appearances as characteristics is completely cut off. The mind disappears on the meaning, and the mind becomes as pure as the sky. If the bliss of ease arises, then it is. Moreover, it is blissful because conceptual thoughts do not move, non-conceptual because there is no object of meditation, unmoving because one does not fall into attachments such as before and after, blissful, clear, and non-conceptual, so lethargy is eliminated, and non-conceptual and unmoving, so agitation is eliminated. The signs of clarity becoming stable: One feels as if the body does not exist. One feels as if the breath does not move in and out. One feels as if the mind does not exist. Even when staying alone, there is no boredom. Even though there is nothing to do, one feels as if it is accomplished. Even though there is nothing to achieve, one feels content. Experiencing joy without gain. Experiences of clear light of appearance and clear light of awareness arise, and one cultivates self-liberation in the experience. Moreover, this is referred to as a sign of warmth in the wisdom of subsequent attainment, but one cannot say that the nature of meditation itself is like this. Like a blink of an eye, memory, awareness, and consciousness are not interrupted, and grasping awareness is liberated from the object. Just like thick milk flowing, it is just a name, and that is called meditation, as it says in "Cutting the Root of Samsara." It is true. Naming it from one aspect is identifying the direct instruction, the key is the method of settling the mind, the life force is the nature of meditation, the obstacle is lethargy and agitation, so there are methods of remedy and the accumulation of illnesses, and methods of meditation for the time, and the length of sessions, and beginners should become familiar with this. Until this is stable, one will be distracted by appearances and go astray, so one must rely on a solitary place and stay alone. Silently refraining from speech is said to be the best of retreats. During session breaks, reduce virtuous activities.
English
That should be done. Gaining one's own ground is when one meditates and when it is clear, one gains one's own ground. Now one should stabilize. Even if one does not prosper in this life, one will become a Buddha in the next, just as a king who has fallen into the streets, even if he does not gain the throne, marries a noble woman, and his son will inherit the throne. By realizing the view in fragments, it is said that all obscurations will be eliminated from their root. In the Sutra of Extensive Ten Directions it says: If someone wants to repent, they should sit upright and look correctly. Look correctly at correctness itself. If they see correctly, they will be liberated. That is the supreme repentance. So it is said. Even if one does not gain stability in the meaning of realization, it is said that one will not take birth in the next realm. From the Vast Expanse of Space: Ultimately, forgetting is caused by the stability of external objects. When meeting with the time and circumstances, even chasing for just a moment, one will realize the meaning without doubt, and Buddhahood will be accomplished in one lifetime. So it is said. Practice the nature of reality on the path. Avoid sin. Dislike false reputation. Unite the two accumulations. Intermediate wisdom nature meditation. Here there is a way to transform dreams. A tha.
Chinese
是体验。断绝是忆念。水和糌粑混合，是忆念在自空中消失。抛弃忙碌的认知，是抛弃心的修习和所修习的事物。缓慢地放开认知，是在忆念的自空中。明晰的方法，明晰稳固的比喻，明晰生起之体性，明晰稳固的征象。比喻如天空的闪电，或处于关键时刻的痛苦之人，或者像名字一样忆念生起。暖相是不被细微的对治所扰乱，境与心相遇而下沉。如粪土中的水和牛奶混合，自然而然地消散。心安乐自在，就是体验的暖相。体验是对任何事物都不执着，不希求努力的成果。言语清晰明了。身体的行动，语言的喧嚣，心的忆念觉知，体验中时而出现这个，时而出现那个，当别人观看时，会觉得是虚假或微小的矫饰而舍弃，想要不被他人打扰，要与自己的体验相结合。如果只顾自己，就会迷失于平凡，所以必须不离法性。那时，会生起强大的体验，要深刻理解实相，然后它也会消失。如果通过体验来念诵，就能消除障碍。如果进行会供和朵玛，就能获得加持。也要无执无欲。那时，要适应各种各样的境况，安住于自己的地方观看，去往其他地方观看，生起烦恼观看，对于恐惧、不净、好坏等违缘，都要让心完全投入其中观看。对于体验的利益和损害，都要随意地依赖和适应。如果不太明白，就进行有目标的善行，舍弃带有目标的贪嗔。如果自己没有证悟的体验，就跟随噶举派，努力进行身语的善行。直接的果实是不会欺骗的。安住于自地，即使散乱也不会消失。大修行者的出生地是，白天、梦境、临终和体验，通过这些就能在中有中安住于自地。这里有四种体验：即使不修习，也不会脱离法性；即使修习，也没有预先的分配；即使梦境的类别没有改变，也是三摩地之王。
English
It is experience. Cutting off is remembrance. Mixing water and tsampa is the disappearance of remembrance into its own emptiness. Abandoning the recognition of busyness is abandoning the practice of mind and the objects of practice. Slowly releasing recognition is into the self-emptiness of remembrance. The method of clarity, the example of stable clarity, the nature of arising clarity, and the signs of stable clarity. The example is like lightning in the sky, or a suffering person at a crucial moment, or like the arising of remembrance of a name. Warmth is when the opponent is not disturbed by subtle continuities, and the object and mind meet and sink. Like water and milk mixed in a dung heap, it naturally dissipates. If the mind is comfortable and at ease, it is the warmth of experience. Experience is not being attached to anything, not desiring the fruits of effort. Speech is clear and understandable. The actions of the body, the noise of speech, the remembrance and awareness of the mind, sometimes this arises in experience, sometimes that arises, and when others look at it, they see it as false or a small affectation and abandon it, wanting to be undisturbed by others, one should combine it with one's own experience. If one only cares about oneself, one will be lost in ordinariness, so one must not be separated from the nature of reality. At that time, a powerful experience will arise, one must deeply understand reality, and then it will also disappear. If one recites through experience, one will eliminate obstacles. If one performs tsok and torma, one will receive blessings. One should also be without attachment and desire. At that time, one should adapt to all kinds of circumstances, stay in one's own place and watch, go to other places and watch, arouse afflictions and watch, for fear, impurity, good and bad adverse conditions, one should let the mind fully engage in them and watch. For the benefits and harms of experience, one should rely on and adapt to them casually. If one does not understand that much, one should perform virtuous deeds with a focus, and abandon attachment and aversion with a focus. If one does not have the experience of realization oneself, one should follow the Kagyu lineage and strive to perform virtuous deeds of body and speech. The direct result is certainly not deceiving. Abiding in one's own ground is that even if one is distracted, one will not be lost. The birthplace of the great meditator is, daytime, dreams, death, and experience, through these one can abide in one's own ground in the bardo. Here there are four experiences: even if one does not meditate, one will not be separated from the nature of reality; even if one meditates, there is no prior allocation for it; even if the category of dreams does not change, it is the king of samadhi.