English
Uṃ (Tibetan) is the king, and Dun (Tibetan) is the lord of death of karma. The heart is two Garuda birds, and blood can destroy arrogance. Ra (Tibetan) is the black snake of hatred, and Ma (Tibetan) is the blood-haired demoness. Tsa (Tibetan) is the terrifying life-lord bone serpent, and Ya (Tibetan) is the assembly of life-lord karmic death gods. It is said to be the unchanging essence of the root. When clarity arises to the deities, offer to the victorious ones and urge the samaya, gather siddhis, and bless me. This is called approaching. (799) Oṃ (Tibetan, Devanagari: ॐ, Roman transliteration: oṃ, literal meaning: Oṃ). Furthermore, the remaining stable, moving, and ordinary, the pure vessel and essence of appearance and attachment, combining with the deities and palaces is approaching, or it is called practice. In the recitation of the great practice Doli, through learning, obtain the four life-vow nails. This was written by Manjushri Mitra, from the self-born stupa of Oddiyana, opening the mind treasure of the Dakinis of the sphere. From the tantras, instructions, and sadhanas, this is a collection of the Lotus lineage. The subsequent rituals should be performed according to the text. Samaya. Gya Gya Gya (800) (801) Oṃ (Tibetan, Devanagari: ॐ, Roman transliteration: oṃ, literal meaning: Oṃ). From the Great Glorious Gathering Ocean of Teachings, Hayagriva plays in the three realms. (802) Oṃ (Tibetan, Devanagari: ॐ, Roman transliteration: oṃ, literal meaning: Oṃ). The spoken sounds are all lotus speech, perfectly combining with the unspoken meaning. The special practice of the Horse King's play is, the mandala is arranged according to the text, or with a sandalwood stake and an image of Hayagriva, on a painted brocade, starting with lotus-colored powder. In the lineage of the Horse King's play, Vajradhatu, the eight Gauris, the six Golas, the thirty-two Longbas, the six Khamgyas, the four Yumas, eight dogs, eight wolves, it is also said that the special practice is surrounded by each. This is the intention of the complete gathering of the root mandala of our own tradition. In the five places, with five letters, surrounded by the root mantra and directly bound, in the written image of the Bhairava Hayagriva, put in the posture of supporting the back, wrapped in red silk, set up a tent, surrounded by offerings. In the sadhana text of the Great Glorious Gathering, (803) Oṃ (Tibetan, Devanagari: ॐ, Roman transliteration: oṃ, literal meaning: Oṃ). The method of transforming the generation stage is as follows: In the great palace of the great secret play of Akanishta, sixteen spokes, thirty-two lotus petals, the center is a red crescent moon, in the very center of one door, from Vaṃ (Tibetan, Devanagari: वं, Roman transliteration: vaṃ, literal meaning: Vaṃ) arises a lotus, from Maṃ (Tibetan, Devanagari: मं, Roman transliteration: maṃ, literal meaning: Maṃ) arises a sun disc seat, from Ru (Tibetan, Devanagari: रु, Roman transliteration: ru, literal meaning: Ru) and Na (Tibetan, Devanagari: न, Roman transliteration: na, literal meaning: Na) arises the top of the intertwined dragons and rakshasas, Hūṃ (Tibetan, Devanagari: हुं, Roman transliteration: hūṃ, literal meaning: Hūṃ) the self-born cause Heruka, descends from the wisdom sphere onto the seat, with the sound of the great bliss of union, offering to the noble ones and doing benefit for others, the completely transformed result Heruka, the Great Glorious Horse King's play is, the body color burns like the fire of the end of time, five heads
Chinese
具十六相， 鹏翅展开八足立。 翅尖鸟鹏日月徽， 圆满尸林庄严饰。 观视东西南北（804）之首， 息灭乾闼婆、阎罗、龙王与 恶鬼、邪魔之苦恼。 右蓝左黄余皆红， 上面容怖降伏四魔。 五者皆为马头绿光耀。 五部如来具三座， 八个右手中的第一个是 金刚、卡杖嘎、铃， 铁钩、蛇索、轮之印， 宝剑、金刚、念珠也。 八个左手颅血、莲花、心， 杖、十字杵、棒、火， 三叉戟与鹏爪扬。 八足践踏八龙、八魔。 莲花生大明妃蓝， 右手拥持如意宝， 左手拿着宝严瓶。 以手势和表示来劝请， 从结合的嬉戏祥云中， 显现法身成熟之果位。 十六辐轮之内， 从前方开始顺时针转， 从bhyaḥ（藏文，梵文天城体，bhyaḥ，怖）生出六个门母是 具美饰之提惹萨， 右田杖， 左颅血。 从maḥ（藏文，梵文天城体，maḥ，慢）生出秘密大明妃是 罗刹女与电， 游女， 持爪女与獠牙翼， 白黄红绿右持自印， 左手红螺作伸屈状。 从phaṭ（藏文，梵文天城体，phaṭ，破）生出六康母， 身化白母持轮， 语化红母持莲， 意化黑母持金刚， 功德黄母持铃， 事业绿母持剑， 杂色卡杖嘎， 皆左手持红色班杂。 莲瓣之上从li ja（藏文，梵文天城体，li ja，离尘）生， 三十二空行母之 化身背靠背， 无声空内雷鸣千响， 无心界中智慧光明， 无耳法性自声响， 无眼智慧眼视， 无鼻享圣者之戒律， 无口享安乐之味。 颅碗头上夜叉之身， 曜红血如雨下。 四方八组各一组， 坐骑虎、摩羯、牛， 骑乘八八大鹏鸟， 从东（806）方开始依次右手的 法杖水晶、黄金、珊瑚、玉， 左手皆持盛满血的颅碗。 船裂内外二者， 从ku ja（藏文，梵文天城体，ku ja，忿怒）生出八犬与 八使女二者的四方， 骨号筒与黄金和铜
English
With sixteen aspects, the Garuda spreads its wings and stands on eight legs. Wingtips marked with sun and moon Garuda symbols, complete with the ornaments of a charnel ground. The head watches the east, south, west, and north (804), pacifying the sorrows of Gandharvas, Yamaraja, Naga kings, evil spirits, and demons. Right side blue, left side yellow, the rest red, the fierce face above subdues the four maras. All five shine with green horse heads. The five families of Buddhas are complete with three seats, from the first of the eight right hands are Vajra, Khatvanga, bell, iron hook, snake lasso, wheel symbol, sword, Vajra, and rosary. Eight left hands hold skull blood, lotus, heart, staff, crossed vajra, club, fire, trident, and Garuda claw raised. Eight feet trample eight nagas and eight demons. Great Mother Lotus, radiant and blue, the right hand embraces the wish-fulfilling jewel, the left hand holds a precious nectar vase. Urging with gestures and signs, from the joyful clouds of union, appears the Dharma body, the ripened fruit. Within the sixteen-spoked wheel, starting from the front and turning clockwise, from bhyaḥ (Tibetan, Sanskrit Devanagari, bhyaḥ, fear) arise six gate mothers, adorned with beauty, holding a right field staff, and a left skull cup filled with blood. From maḥ (Tibetan, Sanskrit Devanagari, maḥ, pride) arises the secret great consort, Rakshasa woman and lightning, wandering woman, clawed woman and fanged wings, white, yellow, red, green, the right hands hold their own symbols, the left hands hold red conch shells in extended and contracted postures. From phaṭ (Tibetan, Sanskrit Devanagari, phaṭ, shatter) arise six Khamo women, body emanation white mother holding a wheel, speech emanation red mother holding a lotus, mind emanation black mother holding a vajra, quality yellow mother holding a bell, action green mother holding a sword, multicolored khatvanga, all holding red bhandha in their left hands. On the lotus petals, from li ja (Tibetan, Sanskrit Devanagari, li ja, detachment) arise, thirty-two dakinis, emanations back to back, in the soundless space, a thousand dragons roar, in the heartless realm, wisdom shines, in the earless, Dharma nature's own sound resounds, with eyeless wisdom eyes see, with noseless, experience the vows of the noble ones, with mouthless, experience the taste of bliss. On the skull cup head, the body of a yaksha, the fierce red planet rains blood. In each of the four directions, eight groups each, the mounts are tiger, makara, bull, riding on eight great Garudas each, starting from the east (806), in order, the right hands hold staffs of crystal, gold, coral, and jade, the left hands all hold skull cups filled with blood. The broken boat, both inside and outside, from ku ja (Tibetan, Sanskrit Devanagari, ku ja, wrath) arise eight dogs and eight messengers, both in the four directions, conch shell trumpets, gold, and copper.