English
All of them are very beautiful, with smiling faces, possessing crowns of jewels and gems, wearing various jewel ornaments and garments, having a moon seat and moonlight, and sitting in the vajra posture. These subjugation mantras are written as they are in the presence of Samantabhadra. As Mārmemza explained, the subjugation mantras are elaborated with their own three transformations, so it is also acceptable to use the six, such as Rūpa Vajrī. Oṃ Āḥ Yamanta Kṛta Hūṃ (藏文：ཨོཾ་ཨཱཿཡ་མནྟ་ཀྲིཏ་ཧཱུྃ།，梵文天城体：，梵文罗马拟音：oṃ āḥ yamanta kṛta hūṃ，汉语字面意思：嗡 啊 亚曼达 哲达 吽), in this way, emanates the Yamāntaka from the sky, becoming immeasurable, acting for the sake of sentient beings who are mainly unbelieving. Again, gathering into one, it becomes the antidote to disbelief, the demon of the aggregates, the obscuration of knowledge, and the view of the perishable collection, mainly with faith, residing on the sun in the eastern gate. Yamāntaka is blue, with three faces of blue-white-red and six arms, the first two arms embracing his own consort of self-radiance. The two lower right arms hold a vajra hammer and a sword, the two lower left arms hold a jewel and a lotus. Oṃ Āḥ Prajñānta Kṛta Hūṃ (藏文：ཨོཾ་ཨཱཿཔྲ་ཛྙཱན་ཏ་ཀྲིཏ་ཧཱུྃ།，梵文天城体：，梵文罗马拟音：oṃ āḥ prajñānta kṛta hūṃ，汉语字面意思：嗡 啊 般若 安达 哲达 吽), in this way, emanates the Prajñānta from the sky, becoming immeasurable, acting for the sake of sentient beings who are mainly lazy. Again, gathering into one, it becomes the antidote to laziness, the demon of afflictions, the obscuration of afflictions, and wrong views, mainly with diligence, residing on the sun in the southern gate. Prajñānta is white, with three faces of white-black-red and six arms, the two lower right arms holding a vajra club and a sword, the left side being the same as before. Oṃ Āḥ Padmānta Kṛta Hūṃ (藏文：ཨོཾ་ཨཱཿཔདྨཱནྟ་ཀྲིཏ་ཧཱུྃ།，梵文天城体：，梵文罗马拟音：oṃ āḥ padmānta kṛta hūṃ，汉语字面意思：嗡 啊 莲花 安达 哲达 吽), in this way, emanates the Padmānta from the sky, becoming immeasurable, acting for the sake of sentient beings who are mainly forgetful. Again, gathering into one, it becomes the antidote to forgetfulness, the demon of death, the obscuration of birth, and the view of clinging to extremes, mainly with mindfulness, residing on the sun in the western gate. Padmānta is red, with three faces of red-black-white and six arms, the two lower right arms holding a blooming lotus and a sword, the two lower left arms holding a jewel and a wheel. Oṃ Āḥ Vighnānta Kṛta Hūṃ (藏文：ཨོཾ་ཨཱཿབིགྷྣཱན་ཏ་ཀྲིཏ་ཧཱུྃ།，梵文天城体：，梵文罗马拟音：oṃ āḥ vighnānta kṛta hūṃ，汉语字面意思：嗡 啊 毗那 安达 哲达 吽), in this way, emanates the Vighnānta from the sky, becoming immeasurable,
Chinese
转化成以散乱为主的利益有情。再次聚集，成为散乱、天子魔、业障、持戒和苦行至上者的对治，以等持为主，于北门在太阳上安住者，乃是：障碍穷尽者，蓝色、蓝白红色三面六臂，右下两手持金刚杵和宝剑，左下两手持珍宝和莲花。所有四忿怒尊皆左腿伸展而坐，咬牙切齿，发出笑声和愤怒的面容，舌头颤动，如太阳般的光芒和圆眼转动，具有忿怒纹的面容，巨大而坚硬稠密，胸部和腹部下垂，短而粗壮，燃烧的红黄色头发向上燃烧，身穿虎皮裙，以八大龙王为庄严。然后，智慧萨埵心间的种子字མྃ་（藏文，梵文天城体：maṃ，梵文罗马拟音：mam，汉语字面意思：芒）发出光芒，触及阎魔敌，因此，他念诵ཛཿ（藏文，梵文天城体：jaḥ，梵文罗马拟音：jah，汉语字面意思：札），阎魔敌心间的种子字ཧཱུྃ་（藏文，梵文天城体：hūṃ，梵文罗马拟音：hum，汉语字面意思：吽）发出光芒，观想迎请至尊文殊金刚十九尊本尊坛城于前方虚空中，念诵：ཨོཾ་ཨཱཿཡ་མཱནྟ་ཀྲིཏ་ཛཿ（藏文，梵文天城体：oṃ āḥ yamāntakṛt jaḥ，梵文罗马拟音：om ah yamantakrit jah，汉语字面意思：嗡 阿 阎魔敌 札）。然后，在自己左侧由ཤྃ་（藏文，梵文天城体：shaṃ，梵文罗马拟音：sham，汉语字面意思：香）所生的三个海螺碗中，观想由ཧཱུྃ་（藏文，梵文天城体：hūṃ，梵文罗马拟音：hum，汉语字面意思：吽）融化所生的沐浴香水、供水、洗脚水，清澈无碍，念诵：ཨོཾ་ཨཱཿམྃ་ཧཱུྃ་（藏文，梵文天城体：oṃ āḥ maṃ hūṃ，梵文罗马拟音：om ah mam hum，汉语字面意思：嗡 阿 芒 吽），以第一只海螺碗中的水，念诵ཨོཾ་ཨཱཿབིགྷྣཱན་ཏ་ཀྲིཏ་ཧཱུྃ་སྭཱཧཱ།（藏文，梵文天城体：oṃ āḥ vighnāntakṛt hūṃ svāhā，梵文罗马拟音：om ah vighnantakrit hum svaha，汉语字面意思：嗡 阿 障碍 吽 梭哈）两次，加持第二只和第三只海螺碗中的水。然后，念诵三次主尊的咒语，供养智慧尊沐浴香水、供水和洗脚水，如前一样，也以五金刚女供养。再次，智慧萨埵心间的种子字发出光芒，触及其他三忿怒尊，念诵它们各自的咒语ཧཱུྃ་བྃ་ཧོཿ（藏文，梵文天城体：hūṃ baṃ hoḥ，梵文罗马拟音：hum bam hoh，汉语字面意思：吽 邦 霍），观想它们各自心间的ཧཱུྃ་（藏文，梵文天城体：hūṃ，梵文罗马拟音：hum，汉语字面意思：吽）字发出光芒，智慧轮融入誓言尊，并束缚和悦意，念诵：ཨོཾ་ཨཱཿཔྲཛྙནྟ་ཀྲིཏ་ཧཱུྃ།（藏文，梵文天城体：oṃ āḥ prajñāntakṛt hūṃ，梵文罗马拟音：om ah prajnantakrit hum，汉语字面意思：嗡 阿 般若 吽）ཨོཾ་ཨཱཿཔདྨཱནྟ་ཀྲིཏ་བྃ།（藏文，梵文天城体：oṃ āḥ padmāntakṛt baṃ，梵文罗马拟音：om ah padmantakrit bam，汉语字面意思：嗡 阿 莲花 邦）ཨོཾ་ཨཱཿབིགྷྣཱནྟ་ཀྲིཏ་ཧོཿ（藏文，梵文天城体：oṃ āḥ vighnāntakṛt hoḥ，梵文罗马拟音：om ah vighnantakrit hoh，汉语字面意思：嗡 阿 障碍 霍）。第二，是近修和异熟之果。
English
Transforming into benefiting sentient beings who are primarily distracted. Gathering again, it becomes the antidote to distraction, the demons of the sons of gods, karmic obscurations, and those who hold vows and asceticism as supreme, with samadhi as the main focus, residing on the sun at the northern gate, namely: The one who ends obstacles, with three faces of blue, bluish-white, and red, and six arms, the lower two right hands holding a vajra and a sword, the lower two left hands holding a jewel and a lotus. All four wrathful ones are seated with their left legs extended, gnashing their teeth, with laughing and wrathful faces and tongues flickering, with sun-like radiance and round eyes moving, with wrathful-wrinkled faces, large and hard and dense, with drooping chest and abdomen, short and stout, with burning reddish-yellow hair blazing upwards, wearing a tiger skin loincloth, adorned with the eight great nagas. Then, from the seed syllable མྃ་ (Tibetan: maṃ, Sanskrit Devanagari: मं, Sanskrit Romanization: mam, Literal Chinese meaning: Mang) at the heart of the wisdom being, rays of light emanate, touching Yamantaka. Therefore, he utters ཛཿ (Tibetan: jaḥ, Sanskrit Devanagari: जः, Sanskrit Romanization: jah, Literal Chinese meaning: Zha), and from the seed syllable ཧཱུྃ་ (Tibetan: hūṃ, Sanskrit Devanagari: हूं, Sanskrit Romanization: hum, Literal Chinese meaning: Hum) at the heart of Yamantaka, rays of light emanate, and one contemplates inviting the mandala of the Bhagavan Vajrabhairava, the nineteen deities, into the sky in front. Recite: ཨོཾ་ཨཱཿཡ་མཱནྟ་ཀྲིཏ་ཛཿ (Tibetan: oṃ āḥ yamāntakṛt jaḥ, Sanskrit Devanagari: ॐ आः यमान्तकृत् जः, Sanskrit Romanization: om ah yamantakrit jah, Literal Chinese meaning: Om Ah Yamantakrit Jah). Then, in the three conch bowls arising from ཤྃ་ (Tibetan: shaṃ, Sanskrit Devanagari: शं, Sanskrit Romanization: sham, Literal Chinese meaning: Xiang) on one's left, contemplate the bathing water, offering water, and foot-washing water arising from the melting of ཧཱུྃ་ (Tibetan: hūṃ, Sanskrit Devanagari: हूं, Sanskrit Romanization: hum, Literal Chinese meaning: Hum), clear and unobstructed. Recite: ཨོཾ་ཨཱཿམྃ་ཧཱུྃ་ (Tibetan: oṃ āḥ maṃ hūṃ, Sanskrit Devanagari: ॐ आः मं हूं, Sanskrit Romanization: om ah mam hum, Literal Chinese meaning: Om Ah Mam Hum) with the water of the first conch bowl, and recite ཨོཾ་ཨཱཿབིགྷྣཱན་ཏ་ཀྲིཏ་ཧཱུྃ་སྭཱཧཱ། (Tibetan: oṃ āḥ vighnāntakṛt hūṃ svāhā, Sanskrit Devanagari: ॐ आः विघ्नान्तकृत् हूं स्वाहा, Sanskrit Romanization: om ah vighnantakrit hum svaha, Literal Chinese meaning: Om Ah Vighnantakrit Hum Svaha) twice, blessing the water of the second and third conch bowls. Then, reciting the main deity's mantra three times, offer the wisdom being bathing water, offering water, and foot-washing water. As before, also offer with the five vajra maidens. Again, from the seed syllable at the heart of the wisdom being, rays of light emanate, touching the other three wrathful ones. Recite their respective mantras ཧཱུྃ་བྃ་ཧོཿ (Tibetan: hūṃ baṃ hoḥ, Sanskrit Devanagari: हूं बं होः, Sanskrit Romanization: hum bam hoh, Literal Chinese meaning: Hum Bam Hoh). Contemplate that from the syllable ཧཱུྃ་ (Tibetan: hūṃ, Sanskrit Devanagari: हूं, Sanskrit Romanization: hum, Literal Chinese meaning: Hum) at their respective hearts, rays of light emanate, the wisdom wheels dissolve into the samaya beings, and are bound and pleased, reciting: ཨོཾ་ཨཱཿཔྲཛྙནྟ་ཀྲིཏ་ཧཱུྃ། (Tibetan: oṃ āḥ prajñāntakṛt hūṃ, Sanskrit Devanagari: ॐ आः प्रज्ञान्तकृत् हूं, Sanskrit Romanization: om ah prajnantakrit hum, Literal Chinese meaning: Om Ah Prajnantakrit Hum) ཨོཾ་ཨཱཿཔདྨཱནྟ་ཀྲིཏ་བྃ། (Tibetan: oṃ āḥ padmāntakṛt baṃ, Sanskrit Devanagari: ॐ आः पद्मान्तकृत् बं, Sanskrit Romanization: om ah padmantakrit bam, Literal Chinese meaning: Om Ah Padmantakrit Bam) ཨོཾ་ཨཱཿབིགྷྣཱནྟ་ཀྲིཏ་ཧོཿ (Tibetan: oṃ āḥ vighnāntakṛt hoḥ, Sanskrit Devanagari: ॐ आः विघ्नान्तकृत् होः, Sanskrit Romanization: om ah vighnantakrit hoh, Literal Chinese meaning: Om Ah Vighnantakrit Hoh). Secondly, the near attainment and the fruit of maturation.
Chinese
第一个大果是如前一样加持眼睛等。第三个修行和士夫之果是如前一样加持心等。第四个大修行和无垢之大果是，再次从智慧萨埵心间的种子字མྃ་（藏文，梵文天城体：म，梵文罗马拟音：mam，汉语字面意思：མྃ་）放出光芒，迎请五部灌顶本尊及其眷属，念诵ཨོཾ་བཛྲ་ས་མཱ་ཛཿ（藏文，梵文天城体：ॐ वज्र समाजः，梵文罗马拟音：oṃ vajra samājaḥ，汉语字面意思：嗡 班杂 萨玛扎）。如前一样供养和祈祷后进行灌顶，从剩余的净水中，观想主尊的部主是不动佛，四如来是不动佛、眼母、色金刚、降阎魔尊是毗卢遮那佛，嘛嘛枳佛母、声金刚、法界金刚、智慧穷尽母、障碍穷尽母是不动佛，白衣母、味金刚、马头明王是无量光佛，触金刚是不空成就佛，度母、香金刚以宝生佛为顶严。之后，从智慧萨埵心间的种子字མྃ་（藏文，梵文天城体：म，梵文罗马拟音：mam，汉语字面意思：མྃ་）放出光芒，勾召所有如来，从口进入，化为融化的月亮之形，从金刚宝的道路落入明妃的莲花中，在十个月亮座上化为ཛཿཧཱུྃ་བྃ་ཧོཿ（藏文，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：扎 吽 棒 霍），ཁྃ་རྃ་（藏文，梵文天城体：खं रं，梵文罗马拟音：khaṃ raṃ，汉语字面意思：康 然），ལྃ་མཱྃ་པཱྃ་ཏཱྃ་（藏文，梵文天城体：लं मां पं तं，梵文罗马拟音：laṃ māṃ paṃ taṃ，汉语字面意思：朗 芒 旁 当）。从中放出光芒，收回融入，化为眼母等十位明妃，从毛孔中向外散发，观想供养自己的坛城，并如会供轮的场合一样进行享用，五金刚母供养后，观想所供和能供无二无别，念诵ཨོཾ་སརྦ་ཏ་ཐཱ་ག་ཏ་པཱུ་ཛ་བཛྲ་སྭ་བྷཱ་ཝ་ཨཱཏྨ་ཀོ྅ཧཾ།（藏文，梵文天城体：ॐ सर्व तथागत पुज वज्र स्वभाव आत्माकोऽहं，梵文罗马拟音：oṃ sarva tathāgata pūja vajra svabhāva ātmako'haṃ，汉语字面意思：嗡，一切如来，供养，金刚自性，我即是）。之后，观想所赞和能赞无二无别。不动佛是智慧大，金刚界是大虚空，三金刚殊胜是三坛城，向金刚界顶礼。毗卢遮那佛是清净大，金刚寂静是大喜乐，自性光明是胜中胜，向导师金刚顶礼。宝生王是极甚深，金刚虚空是无垢空，自性清净无染污，向金刚身顶礼。金刚不坏大自在，无思
English
The first great fruit is to bless the eyes and so on as before. The third great fruit of practice and accomplishment is to bless the heart and so on as before. The fourth great fruit of great practice and stainlessness is: Again, from the seed-syllable maṃ (藏文，梵文天城体：म，梵文罗马拟音：mam，汉语字面意思：མྃ་) in the heart of the Wisdom Being, light radiates, and the five families of initiation deities with their retinues are invited by reciting oṃ vajra samājaḥ (藏文，梵文天城体：ॐ वज्र समाजः，梵文罗马拟音：oṃ vajra samājaḥ，汉语字面意思：嗡 班杂 萨玛扎). After offering and praying as before, the remaining water from the initiation is visualized as the lord of the family, Akṣobhya, for the main deity. For the four Tathāgatas, Akṣobhya, Locanā, Vajradhātu, and Yamāntaka are Vairochana. Māmakī, Vajraśabda, Dharmadhātuvajra, Jñānāntakara, and Vighnāntakara are Akṣobhya. Pāṇḍaravāsinī, Vajrarasa, and Hayagrīva are Amitābha. Vajrasparśa is Amoghasiddhi. Tārā and Vajragandha are adorned on the head by Ratnasambhava. Then, from the seed-syllable maṃ (藏文，梵文天城体：म，梵文罗马拟音：mam，汉语字面意思：མྃ་) in the heart of the Wisdom Being, light radiates, and all the Tathāgatas are summoned and enter through the mouth, transforming into the form of melting moon, falling from the path of Vajraratna into the lotus of the consort. On the ten moon seats, they transform into jaḥ hūṃ baṃ hoḥ (藏文，梵文天城体：जः हुं बं होः，梵文罗马拟音：jaḥ hūṃ baṃ hoḥ，汉语字面意思：扎 吽 棒 霍), khaṃ raṃ (藏文，梵文天城体：खं रं，梵文罗马拟音：khaṃ raṃ，汉语字面意思：康 然), laṃ māṃ paṃ taṃ (藏文，梵文天城体：लं मां पं तं，梵文罗马拟音：laṃ māṃ paṃ taṃ，汉语字面意思：朗 芒 旁 当). From these, light radiates, and contracting back, they transform into the ten consorts such as Locanā, emanating outwards from the pores of the skin, visualizing offerings to one's own mandala, and enjoying them as in the case of the tsok khorlo. After offering with the five Vajra Mothers, one contemplates that the object of offering and the offerer are non-dual, and recites oṃ sarva tathāgata pūja vajra svabhāva ātmako'haṃ (藏文，梵文天城体：ॐ सर्व तथागत पुज वज्र स्वभाव आत्माकोऽहं，梵文罗马拟音：oṃ sarva tathāgata pūja vajra svabhāva ātmako'haṃ，汉语字面意思：嗡，一切如来，供养，金刚自性，我即是). Then, one contemplates that the object of praise and the praiser are non-dual. Akṣobhya is great wisdom, Vajradhātu is the great space, the three supreme Vajras are the three mandalas, I prostrate to Vajradhātu. Vairochana is great purity, Vajraśānti is great joy, the self-luminous nature is the supreme of the supreme, I prostrate to the teacher Vajra. Ratnarāja is extremely profound, Vajra space is stainless space, untouched by inherent purity, I prostrate to the Vajra body. Vajra indivisible great king, non-conceptual