English
In the realm of inherent being, may clarity and emptiness arise, free from all obscurations! Maha Aloke Jnana Garbhe Tishta Vajra Hum Bhrum! Then, white mustard seeds and so on, for the nearby necessary exorcism substances, the blessing method is as follows: Visualize yourself as the deity, from the heart center radiate light and dissolve into the exorcism substances, the light melts, some visualize as the body of the wrathful deity, wearing vajra armor, holding sharp weapons. Some visualize as vajra wheel pegs, three-pointed swords, spears, DDVP and other various weapons, with blazing fire, lightning and thunder. Touch the exorcism substances with your own fingers, and recite these words: Om（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om） Ah（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah） Hum（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum） Phat（藏文，梵文天城体：फट，梵文罗马拟音：phaṭ，汉语字面意思：Phat）! I am the body of the wisdom deity, displaying the net of wisdom illusion, from the heart center radiate light and dissolve into the exorcism substances, the exorcism substances transform into wrathful deities, wearing armor and weapons, and also transform into wheels of weapons. Except for the deities and protectors, whether it is a demon or a misleading spirit, whoever is struck will be reduced to ashes, may it possess the power to destroy! Krodha Mayudha Hum Hum Phat Jwala Ram Bhyo! Then, the method of blessing the vajra bell is as follows: Visualize yourself as the deity, from the heart center radiate light and dissolve into the vajra bell, from the vajra bell, on the moon disc, from the syllable Hum（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum） manifest white Vajrasattva, visualize its complete ritual. From the bell, on the sun disc, from the syllable Ah（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah） manifest red Vajrasattva Mother, visualize its complete ritual. From the two radiate light, the Buddhas Fathers dissolve into the light, visualize dissolving into the body of Vajrasattva. The Buddhas Mothers dissolve into the light, visualize dissolving into the body of the Mother. Vajrasattva dissolves into the light, visualize transforming into the form of a vajra. Vajrasattva Mother dissolves into the light, visualize transforming into the form of a bell. Ring the vajra bell, and recite these words: Om（藏文，梵文天城体：ॐ，梵文罗马拟音：oṃ，汉语字面意思：Om） Ah（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah） Hum（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum） Hrih（藏文，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：Hrih）! I am the body of the wisdom deity, displaying the net of wisdom illusion, radiate light illuminating the vajra bell, visualize completely transforming into Vajrasattva Father and Mother, invite the Buddhas Fathers and Mothers to dissolve into it. Again, from Vajrasattva, and from the melting of the Father and Mother, the Father transforms into the vajra of skillful means, possessing the complete characteristics of the three bodies, transforming into the nature of the five wisdoms. The Mother transforms into the bell of wisdom, possessing the characteristics of unobstructed and free from elaboration, transforming into the essence of bliss and emptiness, uncontaminated. Vajra（藏文，梵文天城体：वज्र，梵文罗马拟音：vajra，汉语字面意思：Vajra） Hum（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum） Ghante（藏文，梵文天城体：घण्टे，梵文罗马拟音：ghaṇṭe，汉语字面意思：Bell） Ah（藏文，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：Ah）!
Chinese
吽 谛斯塔 布隆 嘉纳 嘎贝 吽。 然后是加持的时候：金刚铃杵各自象征。 然后是箭幡的加持：自己从本尊心间，放光融入箭幡中，其自性为空性中，三字重叠而生起，放光聚集轮涅之能量，收摄融入三字中，其又化光而消融，竹箭三节联系三身，具有四无量之羽毛，结合智慧锐利的箭镞，五彩丝绸是五智慧，所依之物是方便父尊之身，明镜是智慧母尊之庄严，双运之光芒，世间出世间之天神，如大云被风所吹动般，观想刹那间聚集。 手持箭幡如此说：嗡 阿 吽 舍。我乃智慧本尊之身，施展智慧幻化之网，心间的放光幡，使实执空性而三字重叠，收摄显有轮涅之精华后，从三字化光中生起，具有竹箭三节者，乃三身佛之自性，是三毒自净之象征，具有四无量之羽毛，是解脱常断四边之象征，具有智慧箭镞之锐利，从根摧毁无明轮回，五彩丝绸是五智慧，救度从五毒所化之有情，所依之物是显现方便，明镜空朗是智慧母，父母双运之光芒，使三根本自性汇聚。嗡 阿 吽 舍。布隆 舍 啪 梭哈。 然后是食物的加持：自己明观为殊胜本尊，右手手指在月亮中央，嗡 吽 昌 舍 阿等，观想为五部佛之身，左手手指在太阳之上，姆 朗 玛 邦 当等，观想为五部佛母之身，手持食物之时，父母平等入定降下甘露，融入食物中，五毒所控制的不净全部净化，观想加持为智慧甘露，在自己心间智慧火，在燃烧中三根本，圆满明观于此，观想供养无上甘露，口中念诵此咒：嗡 吽 昌 舍 阿，姆 朗 玛 邦 当。
English
Hūṃ Tiṣṭha Bhrūṃ Jñāna Garbhe Hūṃ. Then it is the time of blessing: the vajra and bell each symbolize separately. Then it is the blessing of the arrow banner: From the heart of the deity oneself, light radiates and dissolves into the arrow banner, its essence is from emptiness, the three syllables arise stacked on top of each other, light radiates and gathers the power of samsara and nirvana, converging and dissolving into the three syllables, which then dissolve into light, the three sections of the bamboo arrow connect the three bodies, endowed with the feathers of the four immeasurables, combining the sharp arrowhead of wisdom, the five-colored silk is the five wisdoms, the supporting substance is the supreme method, the body of the father, the mirror is the beauty of the wisdom mother, with the light of union, the deities of the world, past and not past, like great clouds moved by the wind, think of gathering in an instant. Holding the arrow banner, say this: Oṃ Āḥ Hūṃ Hrīḥ. I am the body of the wisdom deity, spreading the net of wisdom illusion, with the light-waving banner of the heart, making the grasping of reality empty and the three syllables stacked, gathering the essence of appearance, existence, samsara, and nirvana, arising from the light dissolving of the three syllables, the one with the three sections of the bamboo arrow is the essence of the three-body Buddha, the symbol of the self-purification of the three poisons, endowed with the feathers of the four immeasurables, the symbol of liberation from the four extremes of permanence and annihilation, endowed with the sharpness of the wisdom arrowhead, destroying ignorance and samsara from the root, the five-colored silk is the five wisdoms, liberating beings transformed from the five poisons, the supporting substance is the appearance of method, the clear mirror is the wisdom mother, with the light of the union of father and mother, the nature of the three roots gathers. Oṃ Āḥ Hūṃ Hrīḥ. Bhrūṃ Hriṃ Phaṭ Svāhā. Then it is the blessing of food and drink: oneself clearly visualized as the supreme deity, the right hand finger in the center of the moon, Oṃ Hūṃ Trāṃ Hrīḥ Āḥ etc., think of them as the bodies of the five Buddha families, the left hand finger on the sun, Mūṃ Lāṃ Māṃ Pāṃ Tāṃ etc., think of them as the bodies of the five Buddha mothers, when holding the food and drink with both hands, the father and mother equally enter into samadhi and nectar descends, dissolving into the food and drink, purifying all the impurities controlled by the five poisons, visualizing the blessing as wisdom nectar, in one's own heart the wisdom fire, in the burning, the three roots, completely and clearly visualize this, visualizing offering the supreme nectar, reciting this mantra in the mouth: Oṃ Hūṃ Trāṃ Hrīḥ Āḥ, Mūṃ Lāṃ Māṃ Pāṃ Tāṃ.
Chinese
嗡 菩提吉达 阿弥利达 吽 舍 塔。（藏文：ༀ་བྷོ་དྷི་ཙིཏྟ་ཨ་མྲྀཏ་ཧཱུྃ་ཧྲཱིཿཐཱ༔，梵文天城体：ओँ बोधिचित्त अमृत हूँ ह्रीः थाः，梵文罗马拟音：oṃ bodhicitta amṛta hūṃ hrīḥ thāḥ，汉语字面意思：嗡，菩提心，甘露，吽，舍，塔。） 如是饮食加持。 是后日常瑜伽： 自己以眼所见之， 显现之色相无余皆， 外器世间内情众生尊， 本尊父母身相明观想， 供品天神之手印等， 观想胜者之饰与供品。 其亦显现而自性无， 观想如影像彩虹般。 耳之境中发出之， 声音发出所有皆， 无断咒语之音声宣， 本尊父母任何尊， 心咒明晰具音声， 自声自性无执修。 自己之气息向外放， 罪过之垢染任何有， 彼与一同向外散， 观想消失且空性也。 气息向内吸入时， 诸佛浩瀚之加持与， 本尊寂怒之成就与， 空行护法能力威力力， 显现世间之精华等， 五大之精华摄集而， 成具五色之光芒耀， 自之鼻孔中入而， 观想脉皆充满融化也。 意之散乱无余皆， 本体空而自性无， 观为任运法身之游舞， 尤其五毒之分别念， 知为五智当了知， 三要诀与其不离也。 如是事业忏罪等， 修供等任何皆可， 此为共同珍爱之窍诀， 甚深之故乃心之宝， 乃为金刚手之部类宣， 无此甚多持明者， 仅以词句修本尊， 如童追逐彩虹同， 是故于此勤精进， 愿与具缘者相遇也。 萨玛雅 嘎嘎嘎。（藏文：ས་མ་ཡ་རྒྱ་རྒྱ་རྒྱ༔） 此乃康区之掘藏师，游戏金刚于年满二十四时，于圣地金刚钟窟之岩石中，如市集般取出之第二张黄卷所抄录。愿一切圆满吉祥之光辉增盛！！ 修法与事业忏罪共同珍爱之要诀窍诀，尤其殊胜，乃为持明者一切之心宝。 游戏金刚。
English
Oṃ Bodhicitta Amrita Hūṃ Hrīḥ Thāḥ. (Tibetan: ༀ་བྷོ་དྷི་ཙིཏྟ་ཨ་མྲྀཏ་ཧཱུྃ་ཧྲཱིཿཐཱ༔, Sanskrit Devanagari: ओँ बोधिचित्त अमृत हूँ ह्रीः थाः, Sanskrit Romanization: oṃ bodhicitta amṛta hūṃ hrīḥ thāḥ, Literal Chinese Meaning: Om, Bodhicitta, Amrita, Hum, Hrih, Thah.) Thus bless the food and drink. Then, the daily yoga is: Whatever appears as forms, Seen by one's own eyes, All without exception, The outer world as a palace, the inner essence as deities, Clearly visualize the form of the Yidam father and mother, The implements, the deities' hand symbols, etc., Contemplate the ornaments and implements of the Victorious Ones. Moreover, it appears but has no inherent existence, Contemplate it like a reflection or a rainbow. Whatever sounds are heard, In the realm of the ears, All that arises as sound, Unceasingly proclaims the sound and melody of mantra, The heart mantra of whichever Yidam father or mother, Is clear, pure, and accompanied by sound, Meditate on the self-sounding, self-nature, without grasping. When exhaling one's own breath, Whatever stains of faults there may be, Emerge outward along with it, Meditate on them vanishing and becoming emptiness. When inhaling the breath, The blessings of the vast Buddhas, The accomplishments of the peaceful and wrathful Yidams, The power, abilities, and strength of Dakinis and Dharma Protectors, The essence of all that appears and exists, And the essence of the five elements combined, Become a five-colored radiance, Entering through one's own nostrils, Visualize the channels filling and dissolving with bliss. All the wanderings of the mind, Are empty in essence and without inherent nature, View them as the play of the spontaneously liberated Dharmakaya, Especially, all the thoughts of the five poisons, Know them as the five wisdoms, Do not separate the three key points from that. Thus, whatever the practice of purification, Or offering rituals, etc., may be, This instruction, precious to all, Is a treasure of the heart because it is so profound, It was taught in the context of the Great Secret Lord. Some mantra practitioners without this, May practice deities with mere words, But it is like a child chasing a rainbow. Therefore, it is important to strive for this. May this be encountered by those with fortune. Samaya Gya Gya Gya. (Tibetan: ས་མ་ཡ་རྒྱ་རྒྱ་རྒྱ༔) This was copied from the second yellow scroll, which the Tertön of Kham, Rolpai Dorje, extracted as a public treasure from the rock of the Vajra Bell Cave in the sacred place when he reached the age of twenty-four. May the glory of all goodness and excellence increase greatly!! The essential instructions precious to all practices and purification, especially excellent, are the heart treasure of all mantra holders. Rolpai Dorje.