English
The activity is: the four positions of the four-sided Brahma, the four doors are the Four Noble Truths. The chariot of the four dhyanas, the pillars of the Noble Eightfold Path. With single-pointed mind as the heartbeat, the lotus-born pure place. Emanations of various colors, the place is the nine branches of scripture. With great desire as the red direction, with the distinction of the four castes, the corners are yellow, yellowish-green, and black, the sun and moon are the purity of semen and blood. The five aggregates such as form are, the purity of the five unchanging wisdoms. The five great wrathful ones are the five elements, the five emptinesses are the five mothers. The essence of wisdom and means is the sword and lasso, the indivisible vajra and threatening mudra, the hands that protect Brahma and the underworld, raised and pointed upwards and downwards. The feet trample the four maras, in the bliss of the young maiden, enjoying with delight, the other foot placed on a lotus. Therefore, this is Vajra Bodhi. The teacher, the Victorious One, is the only one, truly existing in five forms. The Perfection of Wisdom, the only one, also truly exists in five forms. Then, the recitation is: visualize the syllable Hūṃ (ཧཱུྃ，hūṃ，吽，seed syllable) with the mantra garland on the lotus sun disc in the heart. From that, the garland of mantras arises. Meditate on it rotating like a wheel, in the same way as usual. Mainly recite this ten-syllable secret mantra: Oṃ caṇḍa mahāroṣaṇa hūṃ phaṭ (梵文：Oṃ caṇḍa mahāroṣaṇa hūṃ phaṭ，IAST: Oṃ caṇḍa mahāroṣaṇa hūṃ phaṭ，Literal meaning: Om, fierce, great, wrathful, hum, phat). Also, Oṃ a cala hūṃ haṃ (梵文：Oṃ a cala hūṃ haṃ，IAST: Oṃ a cala hūṃ haṃ，Literal meaning: Om, A, immovable, hum, ham) and Oṃ hūṃ phaṭ (梵文：Oṃ hūṃ phaṭ，IAST: Oṃ hūṃ phaṭ，Literal meaning: Om, hum, phat) and hūṃ hūṃ hūṃ (梵文：hūṃ hūṃ hūṃ，IAST: hūṃ hūṃ hūṃ，Literal meaning: hum, hum, hum) are also the essence. Other mantras from the tantras are also mentioned, but in practice, only this one is recited. Oṃ hrāṃ hrāṃ hrāṃ caṇḍa rūpe caṭa caṭa, pra caṭa pra caṭa, ka ha ka ha, pra phura pra phura, pra phāraya pra phāraya, hana hana, ghra sa ghra sa, bandha bandha, jambhaya jambhaya, stambhaya stambhaya, mohaya mohaya, sarva śatrūṇāṃ, mukha bandha nāṃ, kuru kuru, sarva ṭākinī nāṃ, graha bhūta, piśāca vyādhi, yakṣaṇāṃ trasa ya trasa ya, mara mara, māraya māraya, ruru caṇḍa, caṇḍa ruka rakṣa rakṣa, lha sbyin la caṇḍa mahā senaḥ, sarvaṃ ājñā payati. Oṃ caṇḍa mahāroṣaṇa hūṃ phaṭ (梵文：Oṃ caṇḍa mahāroṣaṇa hūṃ phaṭ，IAST: Oṃ caṇḍa mahāroṣaṇa hūṃ phaṭ，Literal meaning: Om, fierce, great, wrathful, hum, phat), is the root mantra. Namaḥ sarva āśā pari pūra ke bhyaḥ, sarva tathāgata bhyaḥ, sarva traṭ amogha caṇḍa mahāroṣaṇa sphoṭaya hūṃ, bhramaya bhramaya hūṃ, traṭ mohaṃ. Said.
English
It is the general mantra of the five immovable families. Om Vajra Yogini Hum Phet. Om Prajnaparamita Hum Phet. Om Bo Heri Hum Phet. These three are the essence of the Mother. Om Pitsu Pitsu Prajna Vardhani Jwala Jwala Meverdhani, Dhiri Dhiri Burdhi Vardhani Svaha. This is the root mantra of the Mother and also the mantra for blessing the rosary. The abortion mantras mentioned above should also be recited as appropriate. Then, if you want to finally gather the mandala, light radiates from the Hum in your heart and the point of union. All vessels and contents are made into the mandala of support and supported. Meditate on these dissolving into light and dissolving into the mandala. The four heroes of the directions dissolve into oneself, and the four goddesses also dissolve into the Mother. The Father and Mother, with great bliss of subsequent attachment, together with the mandala of support, dissolve into clear light in an instant. From this, one's own three places are blessed as the form of a single hero. Dedicate the virtue to enlightenment, and then engage in the activities of the session interval. If you want to offer Torma, prepare a Torma made from nine excellent foods, as well as the five desirable objects and inner offerings. As mentioned during the Mandala offering, purify with Amrita and incense water. Also, bless the offerings with just the mantra. Then, Om Svabhava Shuddha Sarva Dharma Svabhava Shuddho 'Ham. From emptiness, from Yam comes wind, from Ram comes fire, from Kam comes three human head tripods on top. Above, from Ah comes a wide and vast lotus vessel. Inside, from Bhrum Am Jim Kham Hum come the five meats, and from Mam Lam Pam Tam Bam come the five amritas, all marked with their respective seed syllables. The wind stirs, the fire burns, the substances melt, and the vapor thickens like smoke in the center. From Om comes a sword tip pointing downwards, with the Hum syllable on top. From the light that arises from it, all the nectar of wisdom and all the nectar of the world are summoned from the hearts of all the Tathagatas and dissolve into Hum. The Hum syllable, along with the sword, falls and mixes with the substances, thereby becoming an inexhaustible great ocean of nectar. Om Ah Hum. Bless by reciting three times. Light radiates from the Hum in your heart
Chinese
顶礼！具德忿怒尊大忿怒明王坛城仪轨名为金刚嬉戏，现敬录于下。 顶礼！嗡 索斯帝。（梵文天城体：ओṃ स्वस्ति，梵文罗马拟音：oṃ svasti，汉语字面意思：嗡，吉祥！） 安住于心之金刚亦不动摇，能断除能取所取垢染之四金刚，以幻化愚昧者，以四灌顶之水滴，完全救护之勇士祈请您守护！ 是故，具足誓言且圆满清净本尊念诵之上师，若欲摄受弟子，则务必如是行持，即：地仪轨，准备所依处，线色之事业，坛城现前成就，供养誓言食子，自身入坛并受灌顶，引入弟子并授予灌顶，以及后续事业之次第等。如是八事中，初者，当从坛城仪轨金刚鬘中了知。第二者，前行食子，处所加持等同于共同仪轨。其后，以先行自身生起及念诵，于绘制坛城之处，陈设地神之彩绘食子及供品。洒扫清净。于空性中，于龟背之上，于莲月之垫上，从邦字（藏文：པཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：邦）生出金色之地母，左手于心间持金色宝瓶，右手于自身臂膀之根部作掌印
English
Hereby, one should meditate on the completion stage. When the wisdom of the two stages is stable, one should engage in the conduct of Vidyāvrata and combine it with the supreme fruit. Furthermore, after gaining the power of wisdom, one should also accomplish various activities for the benefit of oneself and others. This which crushes the heads of all the seven classes, this supreme royal method, the supreme method of victory in the battle of the three realms, is now propagated. Those who wish to conquer existence, please enjoy this! By the virtue of striving here, may the bonds of all beings be severed, and may his great compassion quickly lead them to supreme enlightenment, may they quickly attain the state of glorious Wrathful One! This method of accomplishing the nine deities of the glorious Wrathful One, the Great Wrathful King, Acala, called "Victory over the Maras," was composed by Gyal Khampa Tāranātha, seeing that it would benefit many sentient beings. The one who urged and wrote it was the holder of the Tripitaka, Shakya Tendzin. || Mangalam! Revised! Homage! The ritual of the mandala of the glorious Wrathful One, the Great Wrathful King, called Vajra Play, is presented below. Unmoving, even when placed as the vajra of the mind, the four vajras that sever the stains of grasping and being grasped, the hero who completely heals those deluded by illusion with the drops of the four empowerments, please protect us! Therefore, if a teacher who possesses vows and has completely purified the recitation of the deity wishes to take disciples, then it is necessary to act in this way: the earth ritual, preparing the place, the activities of lines and colors, the actual accomplishment of the mandala, offering the Torma of vows, entering oneself and receiving empowerment, introducing the disciple and bestowing empowerment, and the sequence of subsequent activities. Of these eight, the first should be understood from the Vajra Garland of the Mandala Ritual. The second is the preliminary Torma, and the blessing of the place is the same as the common ritual. After that, by first generating oneself and reciting, at the place where the mandala is drawn, arrange the painted Torma and offerings of the earth goddess. Cleanse and purify. From emptiness, on top of a tortoise, on a lotus and moon cushion, from the letter Pam (Tibetan: པཾ, Sanskrit Devanagari: वं, Sanskrit Romanization: vaṃ, Literal Chinese Meaning: Pam) arises the earth goddess, golden in color, holding a golden vase at her heart with her left hand, and making a mudra with her right hand at the base of her own arm.
English
pa. Adorned with all ornaments. From his heart, rays of light emanate from beneath the earth, with the earth goddess and her retinue. Vajra Sama Jaḥ. Om Vajra Argham Svaha. Jaḥ Hūṃ Vaṃ Hoḥ. Om Prithvi Pushpe Pratīccha Vaṃ Hūṃ Svāhā. Similarly, add up to Shabda. All the Buddhas who protect. The manner and distinction of conduct. On the earth and the transcendent perfections. Goddess, you are in control. Shakya Simha, the protector. How the army of demons was defeated. Likewise, I will destroy the army of demons. Having destroyed, I will draw the mandala. The offering of the great and fierce one. The place where various jewels are held. Goddess, you are in control. Vajra holder, I will draw the mandala. Thus, pray three times. May the work of the mandala be done as you please. Jaḥ Hūṃ Vaṃ Hoḥ. May you reside in one direction of the earth. May the wealth-holding mother especially abide. Anoint all places of the mandala with good fragrance. Draw circular patterns with dots in the nine deity places. Surround the edges with offering tormas. Cleansing and purification. From emptiness, from Yaṃ, the mandala of wind. From that to: Eight-petaled lotus. Generate as in self-generation. From the complete transformation of the Hūṃ letters on its center and petals, on the central seat, the Bhagavan Wrathful Fierce One, with a dark blue color like Indranila. From that to: Pure in essence. As in Abhisamaya. In the east, Akshobhya, white, holding a sword marked with a wheel. In the south, Akshobhya, yellow, holding a sword marked with a jewel. In the west, Akshobhya, red, holding a sword marked with a lotus. In the north, Akshobhya, green, holding a sword marked with various utpalas. In the southeast, Moha Vajra Mother, white, holding a hooked knife marked with a wheel. In the southwest, Īrṣyā Vajra Mother, yellow, holding a hooked knife marked with a jewel. In the northwest, Rāga Vajra Mother, red, holding a hooked knife marked with a lotus. In the northeast, Jealousy Vajra Mother, green, holding a hooked knife marked with an utpala. The four wrathful ones praise the mandala. As in Abhisamaya. From the Hūṃ residing on the lotus, moon, and sun in one's heart, rays of light emanate from the Akanishtha realm, the wisdom being, the fierce one.