English
Showing off one's own views and belittling the views of others are the ten obscurations of samadhi. Suddenly arising great hatred, suddenly arising great desire, jealousy, arrogance, and strife, being shrouded in darkness of dullness and ignorance, and being conceited with one's views, these six are the six faults of samadhi. The Hearers only realize the absence of self of the person, and that is an obscuration. The Madhyamikas realize that both do not exist, and that taking and rejecting everything as mere illusion is an obscuration. The Inner Ones consider all dharmas to be unborn and, having made the sphere of reality the object, strive with samadhi, and that is an obscuration. Atiyoga is self-arisen without cause or condition, and self-luminous without obscuration. As for experiences: the five experiences in which samadhi is predominant are: extreme pliancy, with softness and roughness pervading the body and mind; strong and dense clinging and reliance; difficulty in abandoning; unwillingness to use; and not following after various arising feelings. When wisdom is predominant: abiding in the absence of characteristics and being wavering; the components of thought and action are large; not entering into samadhi; the appearance of dharmic phenomena; realizing all appearances and actions as suchness and having faith. When both are predominant: entering as desired; easy to enter at first; little harm from conditions in the middle; stable and long-lasting in the end; extreme pliancy is predominant; separated from dullness and excitement; little harm to the elements and afflictions are quickly diminished. When both are minor: it can be placed if placed through various methods of placement, but it is difficult to enter at first; great harm from conditions in the middle; easy to scatter in the end; both thought and analysis arise greatly; extreme pliancy is weak and clinging is small; great harm to the elements and afflictions are slowly diminished. The five causes for the increase of samadhi are: it increases greatly by abiding in the collection of causes; it increases by abandoning laziness and distraction and abiding on the path of effort; it increases by abiding in pure conduct and by pure morality and vows; it increases by relying on the cause of increasing support and by kindling the fire of discriminating wisdom; it increases by having balanced temperature and by the support not being damaged. The five causes for the increase of wisdom are: it increases greatly by abiding in the collection of causes.
Tibetan
རྫོགས་པ་ཆེན་པོའི་གཞི་ལམ་འབྲས་གསུམ་གྱི་སྙན་ཁུང་བརྒྱུད་པའི་མན་ངག
Chinese
拉。不离上师和明灯而增长。恒常断除增长粘液之因，故增长。增长所依之因，不谈论所依甚深之义，故增长。调和冷热，所依不均等，故增长。应以依止六处寂静处之方式行持。应以断除六边之方式行持。应以依止四合之方式行持。应以修习二边之方式行持。以依止善友并断除恶友之方式。以视顺和者为上师之方式。以视不顺和者为魔之方式。以一切皆于虚空之状态中，以大平等之方式。应以随顺修习三种修习之任何一种之方式行持。以普贤王如来增长衰减之方式。以普贤王如来母增长和衰减之方式行持。 瑜伽士不住山洞，将根识带到远处。不僵坐，不做劳累之事。饱腹时知足，适宜时多样化。窍诀如珍宝堆积。圆满了。 阿底瑜伽大圆满，是超越勤作、所作、功用之法。佛是法身唯一明点，法身是对自己菩提心如实证悟。自菩提之自性，是并非仅是言词的窍诀，故易于安住于本性。是关键的窍诀，故易于解脱执着的束缚。是从内向外解脱的窍诀，故易于生起智慧。 阿若耶谢将此传给亚孜本尊。他传给珠古雷炯。他传给贝贡索南宁波。他传给孜贡。他传给瓦让贡钦。他传给觉姆娘摩。他传给丹巴夏嘉。他传给丹巴仁波切。他传给祖古仁波切。他传给喇嘛大马。他传给喇嘛堪布孜吉。他传给达本巴达。这是达本仁钦巴的著作。 大圆满的基础、道、果三者的耳传窍诀。
English
La. It increases by not being separated from the guru and the lamp of clarity. It increases by always abandoning the cause of increasing phlegm. It increases by not mentioning the meaning of the profound basis, which is the cause of increasing the basis. It increases because the heat is balanced and the basis is uneven. One should practice by relying on the six solitary places. One should practice by abandoning the six extremes. One should practice by relying on the four harmonies. One should practice by training in the two extremes. By relying on good friends and abandoning bad friends. By knowing harmony as the guru. By knowing disharmony as the demon. By the way of great equanimity, everything is in the nature of the sky. One should practice by relying on whichever of the three trainings is suitable. By the way of Samantabhadra increasing and decreasing. One should practice by the way of Samantabhadri increasing and decreasing. A yogi does not stay in a cave, but takes the senses far away. Do not sit stiffly, do not do tiring work. Be content when full, and diversify when appropriate. The instructions are piled up like jewels. It is complete. Ati Yoga Dzogchen is the Dharma that transcends effort, action, and function. The Buddha is the single bindu of the Dharmakaya, and the Dharmakaya is the realization of one's own Bodhicitta as it is. The nature of one's own Bodhi is a key instruction that is not just words, so it is easy to abide in nature. It is a key instruction, so it is easy to untie the knots of attachment. It is a key instruction that is liberated from within, so it is easy to arise wisdom. Aro Yeshe taught this to Yazi Bonzun. He passed it on to Drukgu Lokjung. He passed it on to Be Gom Sonam Nyingpo. He passed it on to Dzi Gom. He passed it on to Ba Rang Gomchen. He passed it on to Jomo Nyangmo. He passed it on to Dampa Shakya. He passed it on to Dampa Rinpoche. He passed it on to Tulku Rinpoche. He passed it on to Lama Tachhenpo. He passed it on to Lama Khenpo Ziji. He gave it to Tapan Dak. This is the manuscript of Tapan Rinchen Pal. The oral transmission of the basis, path, and fruit of Dzogchen.