English
Thinking that all the protectors of the three times, together with their retinue, are awakened throughout the sky. Recite "Om rulu rulu hum!" Please listen. After inviting with "Ehyehi anaya dzah hum bam hoh," offer Samantabhadra offerings with "Om namah sarva tathagatebhyo vishva mukhe," etc. Offer foot-washing water with "Om ahara," etc. Offer the four alternately with "Om shri vajra raga dhupe dhu," etc. Having offered medicine, torma, and rakta by saying, "Om sarva tathagata maha pancha amrita kharam khahi! Maha balimta kharam khahi! Maha rakta kharam khahi!" Praise the Dharmakaya with the sky. Sixth, blessing the Yums. The master recites the mantras generated by the four types of Yums. Transform the four disciples in the four directions into the four wrathful queens of the four families, and perform empowerment, bestowal, descent, invitation, absorption, and stabilization. Seventh, the disciples make requests. Urged by the master of the east, the disciples in the four directions jointly offer Samantabhadra offerings, foot-washing water, and the four offerings to the master, accompanied by the music of drums and cymbals and the changes in melody. From the east: Ema, the self-appearing indivisible body! Pure merit adorned with signs and marks, the major and minor marks are inexhaustible to behold, I prostrate to the supreme of the five bodies! The peaceful wisdom is self-appearing, all ornaments are extremely beautiful, it is the supreme body of all Buddhas, please grant the great mandala! From the south: Ema, great Vajrasattva! The light of self-aware wisdom blazes, protector, qualities are inconceivable, I prostrate to you, the supreme victor! Qualities are the source of jewels, fulfilling the wishes of all beings, it is the supreme quality of all Buddhas, please grant the great mandala! From the west: Ema, pure realm of space! Knowing all kinds of sounds that are spoken, inconceivable, inexpressible Vajra speech, I prostrate to the supreme of the five speeches! Naturally pure, without defilement, having attained the other shore beyond desire, it is the supreme speech of all Buddhas, please grant the great mandala! From the north: Ema, doing great deeds without doing! Undefiled, acting with desire without attachment, is the great worker who liberates all, I prostrate to the supreme activity! All wishes are completely fulfilled, is the supreme guide who liberates all, is all the Buddhas'
Chinese
那（藏文，种子字）乐，祈请大坛城！大家一起。诶玛，秘密虚空之意，平等不动，各自明了，普明心要，殊胜智慧，顶礼五智之尊。圆满福德智慧资粮，自明无边无际之坛城，四智光芒，如轮之相，祈请宣说坛城心要。如是。第八，阿阇黎祈请：手持金刚铃，面带微笑注视着，十方无余，三世一切，诸佛菩萨垂念。为利一切有情故，我将作此大坛城，为令我等得摄受，祈请如来加持此地吉祥。如是祈请，祈请周遍虚空一切如来，以吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）之声，聚集充满虚空之如来身语意之加持，观想并融入所造之坛城，融入自身。第九，以教令驱逐邪魔：阿阇黎以傲慢之姿站立，显现注视沉溺于有情无明黑暗中，且被魔加持者。为遣除彼等之魔，观想自身化为愤怒金刚，恐怖狰狞，难以忍受，生起忿怒之云的身相，双眼由玛（藏文，种子字）和札（藏文，种子字）化为日月，从弥（藏文，种子字）字和吽（藏文，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）字中发出劫末之火燃烧。眷属等配合乐器之声。如是说：金刚眼视贪欲者，清净之眼极怒睁。如是所说，自身以随顺贪欲之相，双眼圆睁，以金刚眼四处观望，右手挥舞金刚杵，左手摇动铃铛，双脚如寻觅犄角般，走出金刚半步。一，二，二，双手不扶腰，仅以挺拔之姿，走向东北方。配合即将宣讲之九击法，四方之主也进入朵拉之中，东方和南方位于阿阇黎的左侧，西方和北方的方位神位于右侧，最后是持鼓者
English
Na (Tibetan, seed syllable) Leh, please speak of the great mandala! All together. Ema, the meaning of secret space, equality unmoving, each clear, all-knowing essence, supreme wisdom, I prostrate to the supreme of the five wisdoms. Completing the accumulation of merit and wisdom, the self-aware mandala without beginning or end, the four wisdom rays, in the form of a wheel, please speak of the essence of the mandala. Thus. Eighth, the Acharya makes a request: Holding the vajra bell and looking with a smiling face, all without exception in the ten directions, may the Buddhas and Bodhisattvas of the three times consider. For the sake of all sentient beings, I will make this great mandala, in order to hold us, may the Sugata bless this place with auspiciousness. Thus requesting, requesting all the Tathagatas pervading space, with the sound of Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum) Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum) Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum) Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum), gathering the blessings of the body, speech, and mind of the Tathagatas filling the sky, visualizing and merging into the constructed mandala, merging into oneself. Ninth, expelling obstacles with commands: The Acharya stands with an arrogant posture, appearing to look at those who are drowning in the darkness of sentient beings' ignorance and are blessed by demons. In order to dispel the demons of these, visualize oneself transforming into a wrathful Vajra, terrifying and fierce, unbearable, generating the form of a cloud of wrath, the two eyes transforming from Ma (Tibetan, seed syllable) and Ta (Tibetan, seed syllable) into the sun and moon, from the Mi (Tibetan, seed syllable) syllable and Hum (Tibetan, Devanagari: हुं, Romanized Sanskrit: hūṃ, literal meaning: Hum) syllable, the fire of the end of the kalpa blazes. The retinue and others coordinate with the sound of musical instruments. As it is said: The vajra eye sees the desirous, the pure eye is extremely angry. As it is said, oneself with the appearance of following desire, eyes wide open, looking around with vajra eyes, waving the vajra in the right hand, ringing the bell in the left hand, the two feet as if searching for horns, taking a half vajra step. One, two, two, the hands do not rest on the waist, only with the difference of standing upright, going to the northeast. Coordinating with the nine strikes that will be explained, the four lords of the directions also enter the Dora, the eastern and southern directions are on the left side of the Acharya, the western and northern direction deities are on the right side, and finally the drum holders.
Chinese
其他的跳神者们环绕着，先前一半步伐的末尾，在“二二”之后立即转到鼓上，念诵两遍“斯日斯让”后，在九击鼓的第八次时，右脚先抬起，双脚交替抬起，轮流伸展，寻找金刚的角。第九次时抬起右脚，落在中央的角上，在两次落下时停在那里。 吽。（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）金刚持，太阳，佛法和骏马，也是光明之源。伟大的自我就是我。一切都不能违背我的命令。我是一切佛陀的主宰。在这伟大的秘密坛城中，作为成就至上权力的执行者，将一切障碍驱逐到别处。以此唱诵降伏供养的曲调，转为鼓下敲击。前四句交替抬起左右脚，朝角的方向环绕，寻找金刚的角。从“我乃佛陀”开始，每句的开头都以鼓下敲击，然后在右侧猛烈敲击一次，之后将鼓竖立在胸前，像金刚的眼睛一样注视着，交替抬起左右脚，向左侧环绕。在鼓的右侧进行四次大的鼓下敲击，在左侧进行四次小的正立敲击，重复三次，从右侧的大敲击开始猛烈敲击。再次转为鼓上敲击，在自己的位置敲击两次小鼓，然后是九击鼓的两次落下的步伐。所有命令的词语、曲调、步伐和姿势，都与鼓上敲击和左右脚的前后颠倒相同，除此之外，就像先前一样，在左侧猛烈敲击，然后向右侧返回环绕。在左侧进行四次大的鼓上敲击，在右侧进行四次鼓的正立敲击，像先前一样，从左侧的大敲击开始猛烈敲击。再次敲击九次鼓，然后所有步伐、曲调、行进方向和鼓的姿势都像第一次的命令一样。之后，交替敲击四次大小鼓，在右侧的四次大敲击上猛烈敲击，与此同时，进入金刚舞服装的跳神者们，以跳跃的姿势从胸前冲出，发出威吓的声音，焚烧古古鲁香，用芥菜籽驱赶，念诵四遍吽。
English
The other dancers surround, and immediately after the "two-two" at the end of the previous half-step, they switch to the top of the drum. After chanting "Sir Siram" twice, on the eighth count of the nine drumbeats, the right foot is raised first, and the two feet are alternately raised, stretching in turns, searching for the vajra's horn. On the ninth count, the right foot is raised, landing on the central horn, and staying there for the two descents. Hūṃ. (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Literal Chinese Meaning: 吽) Vajradhara, the sun, the Dharma, and the noble horse, are also the source of light. The great self is myself. Everything cannot disobey my command. I am the lord of all Buddhas. In this great secret mandala, as the executor of accomplishing supreme power, banish all obstacles elsewhere. With this, the tune of subduing offering is covered, and it is transformed into striking under the drum. For the first four lines, alternately raise the left and right feet, circling towards the horn, searching for the vajra's horn. Starting from "I am the Buddha," at the beginning of each line, strike under the drum, then strike fiercely once on the right side, after which the drum is erected in front of the chest, gazing like the eyes of the vajra, alternately raising and lowering the left and right feet, going towards the left side. Four large under-drum strikes are performed on the right side of the drum, and four small upright strikes are performed on the left side, repeating three times, starting with the large strike on the right side, striking fiercely. Again, it is transformed into striking on top of the drum, striking two small drums in one's own place, and then the steps of the nine drumbeats with two descents. All the words, tunes, steps, and postures of the command, are the same as the drum-top strikes and the reversal of the front and back of the left and right feet, except that, as before, strike fiercely on the left side, and then return to circle towards the right side. Four large drum-top strikes are performed on the left side, and four small upright strikes of the drum are performed on the right side, like before, striking fiercely starting from the large strike on the left side. Again, strike the drum nine times, and then all the steps, tunes, direction of movement, and drum postures are done as in the first command. After that, alternately strike four large and small drums, striking fiercely on the four large strikes on the right side, and at the same time, the dancers who have entered the attire of the Kiṃkara, rush out from the chest with a leaping posture, making threatening sounds, burning gugul incense, driving away with mustard seeds, and reciting four times Hūṃ.
Chinese
通过猛烈的念诵，从心间的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：种子字）中发出愤怒的怒云，从眼睛的日月，脚底的金刚中发出燃烧的光芒，焚烧、摧毁、驱逐所有的邪魔，观想坛城的基础稳固如金刚的自性。再次，以左腿开始的铙钹两次九圈，配合两次滴水的声音，之后放下乐器。 第十，坛城本尊的姿势步法。要点是总结并解开总体的结构，以及真实讲述跳神的方式，这两者。首先，也有三种：讲述姿势的变化方式、乐器的词句；讲述普遍的身体变化，珍贵的总结；讲述先前和后续行为的结合总结。如是，首先是：应当如此了解，跳神的身体变化协调，依赖于鼓的声音和旋律。首先学习击鼓的顺序。乐器的节奏，左右跳跃的姿势，行进的步法，行进的方向，向右跳跃时，每次一下重击。之后，在旋转和摇摆之间，大约三次轻击，伴随着乐器的战斗。行进的步法，左右形成铁栅栏。降落时，用强烈的重击来切断。铙钹也像行进的步法一样，降落时用稍微轻的声音来切断。从乐器的摇摆状态中发出跳神的喊声，在转变完成的那一刻，右脚落到前方，向右和向左摇摆，称为“斯布让”，每次一下重击。当摇摆被纳入四个计数时，向右完成四个，向左是它的一半。重击相同，左边的第三和第四下稍微重而慢。第四下是莲花跳，宽莲花跳，每次轻击三下。小铙钹是非常小的三下轻击。莲花铙钹的“斯布让”、“斯比尔”、“斯邦”，这三个逐渐加大力度敲击。一下重击，乐器的“斯布让”很大。计数时稍微小一点，敲击之后，四五下轻击，伴随着乐器的战斗。铙钹，上方、中间、下方的铙钹，像那样特别的轻击。当莲花乐器进入四个计数时，脚后跟滑动，舞蹈移动，重击，乐器稍微显露出来是关键。在各自改变手印的时候，跳神旋转，并且展现威猛之后，在抓住并抛掷之间，除了装饰品之外，从大摇摆到本尊母之间，每次四下重击。