English
Looking directly at the tip of the nose, about a finger's breadth high, without suppressing the senses. What kind of experience will arise in the continuum? A state of mind's own nature being self-illuminating will arise. Among the clarity with mindfulness and the clarity without mindfulness, this is the clarity without mindfulness. If it is to be named, it is called clarity. Second, the indication of the key point of non-conceptualization is: without moving the senses, the eyeballs are kept still and unmoving, fixed on a 'tse'. How will it arise from that in the continuum? A state of mind's own nature being self-illuminating, clear and limpid, with no mental thoughts flowing, will arise. This is called clarity enriched by emptiness. Third, the indication of the key point of bliss is: without suppressing or moving the senses, the lower wind is naturally controlled. The eyeballs naturally close. Even if the lower wind is drawn in a little, it is still drawn in. From this, a bliss in which the body is not apparent arises. Fourth, the indication of non-duality is: the tip of the tongue is kept without touching anything. Although this has been said before and after, when practicing, draw in the lower wind a little, the tip of the tongue not touching anything, the senses' doors are kept without being suppressed or moved. From this, bliss, clarity, non-conceptualization, non-duality, a state that does not even abide at the edge of non-duality, will arise in the continuum. Among these, the indication of the key point of clarity is not suppressing the senses. The indication of the key point of non-conceptualization is not moving the senses. The indication of the key point of bliss is controlling the lower wind. The indication of the key point of non-duality is the tip of the tongue not touching anything. Among these, the first indication of the key point will cause a clarity to arise, which is the clarity without mindfulness, which is naturally clear. It is the mind's own nature being self-illuminating. That is called clear light. The second indication of the key point is that the flow of conceptual thoughts is interrupted, and nothing flows in the mind, nothing is conceptualized, and a state of non-mindfulness arises. That is called non-conceptualization. Non-conceptualization is the purification of one's own mind. It is the complete purification of the Dharma nature taught by the Lama. That is called clarity enriched by emptiness. The third indication of the key point is that body and mind separate, and a bliss that is not apparent arises. That is called uncontaminated bliss. That is called the essence of emptiness dawning as bliss.
Chinese
如是。以要诀之四印，乐、明、无念三者无别而生为一。彼亦未断于任何处，亦未落于任何方。彼三者融为一体。果时亦次第生起四身。眼注视鼻尖，如时轮中所说：外道梵天向上看，寂静者向下看，忿怒者直视，正确的看法是鼻尖。如是说。不遮断根门，如大圆满中所说：不闭眼的瑜伽，胜于一切瑜伽，称为狮子的看法。如是说。根不摇动，如时轮中所说：以羯摩之束缚，三有不动摇。如是。彼有三：本有之有，如是之有，非有之有。第一者，上方天之有，下方龙之有，中间人之有，三者皆不于心中动摇，一来。第二者，一生起分别念，一止息。二生起二止息。二者皆不于心中作意，一来。第三者，觉乐也，觉明也，觉无念也，觉无别也，亦不于心中作意，一来。下方稍稍吸气，身心分离，生起一无漏之乐。彼之教证亦于《般若波罗蜜多·慈悲请问品》中说：若身不觉受之乐，彼乃无漏之乐。无上之乐。大乐。如是说。舌尖不触及任何处而安住，乐、明、无念三者无别之一于相续中生起。彼之教证于《文殊》中说：无二显示为无二，真实安住于边际。如是说。༈。稳固由上而上增进，乃是遣除禅修之过患。心性与法性虽无过患，然身由四大组成，四大不调则身生病。不生三摩地。彼亦地大则身重，行动迟缓。喜睡贪卧。不喜语谈。风大则喜行走与语谈。觉受散乱。水大则沉没昏睡，觉受颤抖，无忆念而入睡。火大
English
Thus. By the four seals of key points, the three of bliss, clarity, and non-thought arise inseparably as one. That also is not cut off in any direction, nor does it fall into any side. Those three merge into one essence. At the time of fruition, the four kayas also arise in sequence. Focusing the eyes on the tip of the nose, as it says in the Kalachakra: "The heretics and Brahma look upwards. The peaceful ones look downwards. The wrathful ones look straight ahead. The correct view is the tip of the nose." Thus it is said. Not blocking the doors of the senses, as it says in Dzogchen: "The yoga of not closing the eyes, is superior to all yogas, it is called the lion's gaze." Thus it is said. The senses not moving, as it says in the Kalachakra: "By the binding of karma, the three realms do not move." Thus it is. There are three of these: the existence of original existence, the existence of suchness, and the existence of non-existence. The first is, the existence of the gods above, the existence of the nagas below, the existence of humans in between, all three do not move in the mind, it comes as one. The second is, one thought arises, one ceases. Two arise, two cease. Both are not made in the mind, it comes as one. The third is, thinking it is bliss, or thinking it is clarity, or thinking it is non-thought, or thinking it is inseparable, also not making it in the mind, it comes as one. Slightly drawing in the wind below, body and mind separate, and one uncontaminated bliss arises. The scriptural authority for that is also in the chapter of Maitreya's Inquiry in the Perfection of Wisdom: "That bliss in which the body is not felt, that is uncontaminated bliss. Supreme bliss. Great bliss." Thus it is said. Placing the tip of the tongue without touching anything, the three of bliss, clarity, and non-thought, inseparable as one, arise in the continuum. The scriptural authority for that is in the Manjushri: "Non-duality is shown as non-dual, truly abiding at the limit." Thus it is said. ༈. Steadiness increasing from above, is what eliminates the faults of meditation. Although there are no faults in mind-essence and dharma-essence, the body is made of the four elements, and if the four elements are not in balance, the body will become ill. Samadhi will not arise. Also, if the earth element is great, the body is heavy and movement is slow. One is sleepy and desires to lie down. One does not desire to speak. If the wind element is great, one likes to walk and talk. Awareness is distracted. If the water element is great, one sinks and becomes drowsy, awareness trembles, one goes to sleep without memory. If the fire element is great
Chinese
如果过于兴奋，则会神志不清。那时无论哪种成分占主导地位，都无法进行冥想。如果风的成分占主导地位，那么在早晨风的时刻冥想地，将一只脚的脚趾放在另一只脚上，双手抱住肩膀。用两个大拇指按压肩膀内的两条脉络，并将肘部抱在膝盖上。头向下弯曲。这样身体就像蜗牛一样卷曲。观看的方式是向下看。从肚脐开始，专注于黄色的ལྃ་（藏文，lam，梵文天城体，laṃ，梵文罗马拟音，lam，种子字）或者一个黄色的明点。如果风的成分较小，那么一个时段就足够了，禅定就会产生。༈。下午在水的时刻冥想火。坐姿可以随意，例如伸展双腿。手势也与此相同。脱掉上半身的衣服。下半身盖住。伸直脖子。将意识集中在肚脐处的红色字母རྃ་（藏文，ram，梵文天城体，raṃ，梵文罗马拟音，ram，种子字）上。观看的方式是向上看。意识从头顶向上升起。在自己头顶一肘的距离处，专注于字母རྃ་（藏文，ram，梵文天城体，raṃ，梵文罗马拟音，ram，种子字）和红色的明点，并进行冥想。做七次。这样可以从错误中解脱出来，并产生禅定。༈。傍晚在火的时刻冥想水。双腿结金刚跏趺坐。双手结禅定印。观看的方式是看高于山谷交界处的地方。专注于肚脐处水的字母བྃ་（藏文，bam，梵文天城体，baṃ，梵文罗马拟音，bam，种子字）。据说，除此之外，还要将意识保持在自然状态。这样也可以从错误中解脱出来，并产生禅定。༈。从午夜过后到太阳升起之间的土的时刻冥想风。结金刚跏趺坐和禅定印。观看的方式是直视前方。专注于自己肚脐正前方的绿色字母ཡྃ་（藏文，yam，梵文天城体，yaṃ，梵文罗马拟音，yam，种子字）或绿色的明点，并进行冥想。这样可以从错误中解脱出来，并产生禅定。༈。消除一切障碍，采用三股金刚杵的坐姿。在心口或肚脐处冥想五色的ༀ་（藏文，om，梵文天城体，oṃ，梵文罗马拟音，om，种子字）。屏住呼吸，尽力而为。像这样通过消除冥想的错误来进行冥想，会出现三种体验。在冥想体验的最初阶段，当出现如独一顶峰般的幻觉体验时，就像森林中蔓延的火焰一样。例如，森林中的火焰最初很小，然后越来越大，整个森林都被火焰吞噬。然后火焰越来越小，最终自行熄灭并消失。同样，五种征兆最初也很小，然后越来越大。然后逐渐消失，最终消失。这也是通过消除冥想的错误并
English
If there is too much excitement, the mind becomes unclear and agitated. At that time, no matter which element is dominant, meditation will not occur. If the wind element is dominant, then in the morning, during the time of wind, meditate on earth. Place one toe on top of the other and embrace the shoulders with both hands. Press the two inner veins of the shoulders with the two thumbs and embrace the elbows with the knees. Bend the head downwards. In this way, the body curls up like a snail. The way of looking is to look downwards. From the navel, focus on the yellow ལྃ་ (Tibetan, lam, Devanagari, laṃ, Romanized Sanskrit, lam, seed syllable) or a yellow bindu. If the wind element is small, then one session is enough, and samadhi will arise. ༈. In the afternoon, during the time of water, meditate on fire. The posture can be whatever is comfortable, such as stretching the legs. The hand gestures are also the same. Take off the upper body clothing. Cover the lower body. Straighten the neck. Focus the awareness on the red letter རྃ་ (Tibetan, ram, Devanagari, raṃ, Romanized Sanskrit, ram, seed syllable) at the navel. The way of looking is to look upwards. The awareness rises upwards from the crown of the head. At a distance of one cubit from the crown of your head, focus on the letter རྃ་ (Tibetan, ram, Devanagari, raṃ, Romanized Sanskrit, ram, seed syllable) and the red bindu, and meditate. Do it seven times. This will liberate from faults and samadhi will arise. ༈. In the evening, during the time of fire, meditate on water. Sit in the vajra posture. Make the meditation mudra with the hands. The way of looking is to look higher than the boundary between the mountains and the plains. Focus on the water letter བྃ་ (Tibetan, bam, Devanagari, baṃ, Romanized Sanskrit, bam, seed syllable) at the navel. It is said that, in addition to that, one should keep the awareness in its natural state. This will also liberate from faults and samadhi will arise. ༈. From after midnight until sunrise, during the time of earth, meditate on wind. Make the vajra posture and the meditation mudra. The way of looking is to look straight ahead. Focus on the green letter ཡྃ་ (Tibetan, yam, Devanagari, yaṃ, Romanized Sanskrit, yam, seed syllable) or the green bindu directly in front of your navel, and meditate. This will liberate from faults and samadhi will arise. ༈. To eliminate all obstacles, adopt the posture of the three-pronged vajra. Meditate on the five-colored ༀ་ (Tibetan, om, Devanagari, oṃ, Romanized Sanskrit, om, seed syllable) at the heart or navel. Hold the breath as much as possible. By meditating in this way, eliminating the faults of meditation, three kinds of experiences will arise. In the initial stage of the meditation experience, when an illusory experience like a solitary peak arises, it is like a fire spreading in a forest. For example, the fire spreading in a forest is initially small, then it grows bigger and bigger, and the entire forest is consumed by the fire. Then the fire becomes smaller and smaller, and eventually it extinguishes itself and disappears. Similarly, the five signs are also initially small, then they grow bigger and bigger. Then they gradually disappear, and eventually they vanish. This is also through eliminating the faults of meditation and