English
O, dissolve into A in the upward completion. Contemplate A dissolving into the sky, and maintain the original state, thus severing the dangerous ground of the six realms. Seventh, accomplishing whatever is desired: When the skill of transforming self-awareness into self-mastery is perfected, all activities are accomplished simply by changing the direction of the flow of wind and awareness. In peaceful activities, when awareness is projected in the form of a white light Om (Tibetan: ཨོཾ, Sanskrit Devanagari: ओ, Sanskrit Romanization: oṃ, Literal Chinese meaning: Om), it strikes the object to be pacified, such as disease and evil spirits, and dissolves into white light, pacifying in the state of Dharma-nature. Afterwards, release with the syllable Ha (Tibetan: ཧ་, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, Literal Chinese meaning: Ha), and maintain the clear state of Dharma-nature without grasping. Through this method, for increasing, use the yellow Swa (Tibetan: སྭཱ་, Sanskrit Devanagari: स्वा, Sanskrit Romanization: svā, Literal Chinese meaning: Swa); for subjugating, use the red Hrih (Tibetan: ཧྲཱིཿ, Sanskrit Devanagari: ह्रीः, Sanskrit Romanization: hrīḥ, Literal Chinese meaning: Hrih); for wrathful activity, use the dark green Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) with rays of light and a sword. For attracting, use the red Dza (Tibetan: ཛཿ, Sanskrit Devanagari: जः, Sanskrit Romanization: jaḥ, Literal Chinese meaning: Dza) with rays of an iron hook. For expelling, use the green Phat (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal Chinese meaning: Phat). For binding, use the black-yellow Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum) with rays of a rope. For liberating, use the blue Ha (Tibetan: ཧཱ་, Sanskrit Devanagari: हा, Sanskrit Romanization: hā, Literal Chinese meaning: Ha) with rays of a razor, cutting the bonds, and so on. When practicing transference of consciousness, visualize self-awareness in the center of the heart as a white light A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A). Hold the breath and visualize a crystal tube extending from the heart to the eye, and project through this tube from the left eye. If transferring to the Dharmakaya, visualize dissolving into space; if transferring to the Sambhogakaya, visualize dissolving into the Yidam; if transferring to the Nirmanakaya, visualize dissolving into the heart of the Lama. Recite Ha Phat (Tibetan: ཧ་ཕཊ, Sanskrit Devanagari: हः फट्, Sanskrit Romanization: ha phaṭ, Literal Chinese meaning: Ha Phat). For entering a corpse, visualize self-awareness as Hum (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese meaning: Hum), and recite Ha (Tibetan: ཧ་, Sanskrit Devanagari: ह, Sanskrit Romanization: ha, Literal Chinese meaning: Ha), transferring from the right nostril into the left nostril of the young, pure corpse, and entering the heart. If transferring to another place, visualize awareness as a white A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Literal Chinese meaning: A) with a streamer of wind, lifting it from the heart of the one to be transferred and dissolving it into the Dharma-nature of Akanishta. Furthermore, whatever activity you wish to accomplish, by holding the breath and practicing the skill of directing awareness, transforming conceptual thoughts into the play of Dharma-nature, you will accomplish whatever you desire. Thus, all seven of these skill practices, and also whatever arises, such as sinking, excitement, hope, fear, mental activity, self-grasping, subtle or coarse thoughts, all of them should be cut off by reciting a forceful and short Phat (Tibetan: ཕཊ, Sanskrit Devanagari: फट, Sanskrit Romanization: phaṭ, Literal Chinese meaning: Phat). As it is said in the Fifth Chapter of Hidden Hanging: "Skill practice is Ngoti Phat (Tibetan: ངོ་ཏི་ཕཊ, Romanization: ngoti phaṭ, Literal Chinese meaning: Ngoti Phat). The power of Dharma-nature is perfected, transforming as desired." That is how it is. Although Dzogchen in general has some skill empowerments, they cannot cope with sudden events due to a lack of skill practice. This transforms all movements and thoughts into activities, so although the sound is the same, the meaning is more sublime. Thus, the necessity and qualities of skill practice are inconceivable.
Tibetan
་སྟེ། རྒྱུད་ལས། ལུས་ངག་རླུང་སེམས་གཅིག་ཏུ་དྲིལ། །ཡི་གེ་ཕཊ་ཀྱིས་ལྕག་བསྐུལ་ན། །རང་རིག་ཡེ་ཤེས་རྩལ་རྫོགས་འགྱུར། །ཞེས་གསུངས་སོ། །དེ་ལྟར་ཡང་ལུང་ཀུན་འདུས་ལས། ཆོས་སྐུའི་རང་རྩལ་འཁོར་འདས་ལ། །འཛིན་མེད་རིག་པའི་རྩལ་སྦྱོང་ན། །འཁོར་ལོས་བསྒྱུར་ནས་དབྱིངས་མི་ཟད། །ཅེས་སོགས་མདོ་རྒྱུད་ཀྱི་བཀའ་ལུང་དུ་མས་གྲུབ་པ་ཡིན་ནོ།། །།གསུམ་པ་མཐར་ཕྱིན་པར་བྱ་བ་ནི། བརྒྱུད་འཛིན་ལ་གདམས་པ་གཏད་པའི་དོན་ཁྲིད་ཀྱིས་ཡིད་བཞིན་ནོར་བུ་འབྲལ་མེད་དུ་ལོངས་སྤྱོད་པ་ལྟ་བུའི་གདམས་པ་སྟོན་པ་སྟེ། གཏད་ རྒྱའི་ངོ་བོ་རབ་ཏུ་དཀོན་པ་སངས་རྒྱས་མཉམ་སྦྱོར་གྱི་གནད་ཟབ་མོ། ངེས་ཚིག་ཁྲིད་མཐར་ཕྱིན་པའི་སློབ་བུ་ལ་གདམས་པ་སྙིང་གི་དཀྱིལ་དུ་གཏད་པ། དབྱེ་བ་མང་ཡང་ཐུན་མོང་ཁྱད་པར་བླ་ན་མེད་པའི་གདམས་པ་གསུམ་ལས་འདིར་མཐར་ཐུག་བླ་ན་མེད་པ། དཔེ་གསེར་གྱི་བུམ་པར་བདུད་རྩི་བླུགས་ནས་གཅེས་པར་འཆང་བ་ལྟ་བུ་ཐུགས་ནས་ཐུགས་སུ་གབ་ཅིང་འཆང་བའོ། །གདམས་གཏད་དངོས་ལ་གསུམ། རིག་པའི་རྩལ་དང་སྦྱར་ཏེ་སྒོམ་མེད་དོན་གྱི་གཟེར་ཆིག་ཚུགས་སུ་གདབ་པ་དང་། ཞལ་གདམས་ཁྱད་པར་ཐོར་བུ་གནད་ཀྱི་ཏི་ཀས་དོན་གྱིས་འཕྲང་གཅད་པ་དང་། དོན་ཁྲིད་འདིའི་རྣམ་ཐར་བརྗོད་ནས་སྣོད་ལྡན་ལ་གཏད་པའོ། །དང་པོ་ནི། དོན་ཁྲིད་རྫོགས་པའི་གང་ཟག་རབ་ཀྱིས་དུས་གསུམ་སྤྱོད་ལམ་རྣམ་བཞིར་གཅིག་ཤེས་རིག་པའི་གཟེར་ཆེན་འཕོ་འགྱུར་མེད་པ་ཐེབས་ཏེ། སྒོམ་མེད་དོན་དང་འདུ་འབྲལ་མེད་པའི་རིག་རྩལ་རང་ཤར་ཀུན་གྲོལ་བསྐྱང་ངོ་། །གང་ཟག་འབྲིང་གིས་ཆོས་ཉིད་ངང་དྭངས་མིང་མེད་དྲན་པའི་སོ་མ་ཉམས་པར་ཆོས་ཉིད་གཉུག་མའི་དྲན་པས་སྒོམ་མེད་དོན་གཟེར་ཆིག་ཚུགས་སུ་བསྐྱང་ངོ་། །གང་ཟག་རིག་རྩལ་ཐ་མ་ལ་ཚིག་རྫོགས་གནད་ཀྱི་ཚུལ་བརྗོད་པ་སྟེ། དེའང་ཆོས་སྒོ་མཐའ་ ཡས་ཐེག་པ་དགུའི་མདོ་སྤྱིར་བསྟན་ཡང་། གཏན་ལ་དབབ་བྱ་བྱང་ཆུབ་ཀྱི་སེམས་ཆོས་ཉིད་ངང་དྭངས་མ་འདྲེས་ཡོངས་རྫོགས་མུ་མཐའ་མཉམ་གྲོལ་དུ་གཏན་ལ་འབེབ་པར་འདོད་དོན་གཅིག་སེམས་ཀྱི་མཚན་ཉིད་གཏན་ལ་ཕེབ་ངེས་པ་ནི། ཡང་ཏི་སངས་རྒྱས་མཉམ་སྦྱོར་གྱི་དོན་གྱི་པྲ་ཁྲིད་ཁོ་ན་འབྲས་བུ་རང་གནས་ཀྱི་དོན་མཐར་ཐུག་ཡིན་ལ། དེ་ལ་ཁྲིད་རིམ་བརྒྱད་དུ་སྟོན་ཀྱང་ངོ་བོ་ཆོས་ཉིད་མིང་མེད་ཀ་དག་གཅིག་ཤེས་སུ་གཏན་ལ་འབེབ་པའི་གནད་གཅིག་ཁོ་ནར་རྫོགས་པ་ཡིན་ཅིང་། དེའི་གནད་ཁྲོལ་བས་ངོ་བོ་མཐོང་གྲོལ། རང་རྩལ་བཏགས་གྲོལ། སྒོམ་མེད་དོན་གྱི་གཟེར་ཐེ
Chinese
。續部中說：「身語氣心合為一，以字（藏文：ཕཊ，梵文天城體：फट्，梵文羅馬擬音：phaṭ，漢語字面意思：發）鞭策，自覺智慧力圓滿。」如是，龍欽寧提（藏文：ཀུན་འདུས）中也說：「法身自力於輪迴涅槃，若修持無執智慧力，轉法輪而界不盡。」等等，由諸多經續之教證所成立。第三、成辦究竟者：如以口訣，將付囑於傳承持有者之口訣，如意寶無離受用般，開示口訣。付囑之體性極為稀有，乃是佛陀合修之甚深要訣。其定義為，將口訣付囑於引導至究竟之學生的心髓之中。其分類雖多，然此處為共同、殊勝、無上之口訣三者中之最究竟無上者。譬如以金瓶盛裝甘露般，珍重地由心傳心而隱藏。口訣付囑之真實有三：與覺性力結合，不修之義的釘子釘入唯一之處；口訣特別的零星要訣，以意義截斷險阻；述說此義口訣之傳記，而付囑於具器者。第一者：義口訣圓滿之利根者，於三時行住坐臥四威儀中，唯一了知覺性之大釘，無有變異而穩固，不修之義與不即不離之覺性力，任運自生，一切解脫而修持。中根者以法性本淨，無名之憶念不失壞，以法性本有之憶念，不修之義的釘子釘入唯一之處而修持。對覺性力下根者，述說詞句圓滿之要訣，即是，雖然廣泛宣說無邊法門九乘之經，然欲決定菩提心法性本淨無雜圓滿無邊平等解脫而決定，唯一意欲決定心之體性。又，僅是仰滴佛陀合修之義的引導，才是果位自住之究竟義。對此，雖宣說八次第引導，然其體性是法性無名本初清淨唯一了知而決定之唯一要訣中圓滿，以此要訣解脫，則本質見解脫，自力標籤解脫，不修之義的釘子釘入
English
. The tantra says, "Body, speech, energy, and mind are combined into one. When urged on by the letter (Tibetan: ཕཊ, Sanskrit Devanagari: फट्, Sanskrit Roman transliteration: phaṭ, Chinese literal meaning: 發), the power of self-awareness and wisdom is perfected." Likewise, in the Longchen Nyingthig (Tibetan: ཀུན་འདུས), it says, "The self-power of the Dharmakaya is in samsara and nirvana. If you train in the power of ungrasping awareness, the realm will not be exhausted by turning the wheel of Dharma." And so forth, it is established by many scriptural authorities of sutras and tantras. Third, to accomplish the ultimate: Like enjoying the wish-fulfilling jewel without separation through the key instructions of entrusting the lineage holder with the instructions, the instructions are shown. The nature of the entrustment is extremely rare, being the profound key of Buddha's Union. Its definition is to entrust the instructions into the heart of the student who is guided to the ultimate. Although there are many classifications, here it is the most ultimate and unsurpassed among the three: common, special, and unsurpassed instructions. Like filling a golden vase with nectar and cherishing it, it is hidden and held from heart to heart. There are three aspects to the actual entrustment of instructions: combining with the power of awareness and driving the nail of the meaning of non-meditation into a single point; the special scattered key instructions cutting through obstacles with meaning; and narrating the biography of this key instruction and entrusting it to a worthy vessel. The first is: The superior person who has perfected the key instruction, in the four postures of the three times, the great nail of the single knowing awareness is struck immovably. The self-arisen, all-liberating power of awareness, inseparable from the meaning of non-meditation, is cultivated. The intermediate person cultivates the nail of the meaning of non-meditation into a single point with the memory of the natural purity of Dharma-nature, without losing the nameless memory, with the memory of the innate Dharma-nature. For the inferior person in terms of the power of awareness, the complete words of the key points are explained. That is, although the sutras of the nine vehicles of limitless Dharma doors are generally taught, the intention is to definitively establish the nature of the mind of enlightenment, the natural purity of Dharma-nature, unmixed, completely perfect, limitless, and equally liberated. Furthermore, only the guidance of the meaning of the Buddha's Union of Yangti is the ultimate meaning of the fruit abiding in its own place. Although eight stages of guidance are taught for this, its essence is complete in the single key point of definitively establishing the single knowing of the natural purity of Dharma-nature, nameless, and primordial purity. By unraveling this key point, the essence is seen and liberated, the self-power is labeled and liberated, and the nail of the meaning of non-meditation is struck.