English
The Dharmacakra established from the oral transmissions of Hevajra and others is the basis of the nature of reality, the basis for purification is the self-arisen wisdom of mind itself; the wheel of existence is the basis of fabricated delusion, from the realm of sudden delusion, the appearance of the three doors of sentient beings together with the Alaya, the object of purification is the aspect of defilement; the wheel of emanation is the path of purifying delusion, namely the yoga of form that experiences appearance, the clear appearance of the deity's body and the radiating and gathering of the mantra's rays. In order to purify attachment, the yoga of mantra, Vajra recitation, vase breathing, inner heat, and other bodies; the ultimate Dharma yoga, the nature of the great power that distinguishes between samsara and nirvana, is realized through seeing, and the complete stage of gathering with characteristics in a way that is inseparable from it, and the complete stage of signless Trekchö and Tögal, which are summarized by meditation and practice. The wheel of severance is the ultimate result, accomplished as the body of the definitive meaning Yamantaka, severing the two obscurations together with habitual tendencies, becoming like a wheel that continuously benefits beings. It is said, etc. Also, regarding these four wheels, it should be known that there are different views on how to combine the progressive stage of literal meaning and the complete stage of definitive meaning, and similarly, other practice instructions should also be known. ༈ Second, all of Padmasambhava's speech practices are explained in the meaning of the three horse cries. In general, they are explained in four meanings: It is said that the horse cry of progressing through the vehicles in order, with the nine gaits of the horse, ascends to the top of the nine vehicles; it is explained in conjunction with the thirteen horse cries combined with the stages and paths, quickly progressing through the ten stages and five paths; the horse cry that distinguishes secret mantra, with the green-maned horse head, is explained from the door of the qualities of glorious Hayagriva himself being superior to others; the horse cry of taming the trainable, is explained from the door of great power and the union of a hundred thousand mothers, sudden realization of emptiness, and empowerment. First, the nine gaits of the horse are used as metaphors to symbolize the nine vehicles. In the world, there are nine ways of walking for a horse: the gait of the tripod, the gait of the total retention iron, the messenger tamed, that is, the gait of tamed which means permissible, the gait of good border excellence, the gait of small steps, practice
Chinese
母骡的步态，音乐节奏的步态，普通骡子的步态，完整普通步态等共有九种步态。其中第一种是脚镣的步态：就像马匹被套上三脚镣时，不会快速行走一样。人天乘的众生，没有见到无生平等的意义的见解，只是以行善的愿望，用十善等清净的戒律像脚镣一样束缚自己，无法自在地进行轻松深刻的见修行，与此类似。这是保持原样的天人乘，是第一种。第二种是铁的步态：就像马的两只脚被铁环束缚，比脚镣的步态快，但因为脚被束缚而无法自由行走一样。仅仅见到人无我的声闻乘的修行者，虽然比单纯的天人乘殊胜，但因为没有见到大乘的意义，无法通过平等性的见修行而自由自在地行走。如同被沉重的铁环束缚一样，无法迅速到达佛的境界，伴随着痛苦。第三，信使缓慢的步态：就像马的脚上没有束缚，自己缓慢行走，比之前的快，但比之前的步态慢一样。缘觉乘比声闻乘殊胜，因为他们认识到所执著的色法没有自性。在最后一世，凭借先前步伐的力量，不依赖善知识，自己领悟缘起的意义，能够证得缘觉的果位。但是，因为没有见到大乘平等性的意义，智慧和方便较小，无法迅速到达最终的境界，所以与马的步态相似。第四，姿势优美昂首阔步的步态：就像马昂首挺胸，稍微快速行走一样，通达大乘经部般若波罗蜜多意义的修行者，证悟二无我，对究竟的平等性生起定解，但仍然需要在无数劫中修行。因此，比小乘更快成佛，但比密乘慢，所以与马的这种步态相比。第五，小步快走：就像马以小步快速行走一样，事部在见到平等性的基础上。
English
The gait of a mule, the gait of musical rhythm, the gait of an ordinary mule, and the complete ordinary gait, making nine gaits in total. Among them, the first is the gait of fetters: just as horses do not walk fast when they are fitted with three fetters. Sentient beings of the Vehicle of Gods and Humans do not see the view of unborn equality, but only with the intention of doing good, they bind themselves with pure precepts such as the ten virtues like fetters, and are unable to freely engage in easy and profound views and practices, which is similar to this. This is the Vehicle of Gods and Humans that remains as it is, the first one. The second is the gait of iron: just as the two legs of a horse are bound by iron rings, which is faster than the gait of fetters, but because the legs are bound, it cannot walk freely. The practitioners of the Hearer Vehicle who only see the selflessness of the person, although superior to the mere Vehicle of Gods and Humans, are unable to freely walk through the view and practice of equality because they have not seen the meaning of the Great Vehicle. Like being bound by heavy iron rings, they cannot quickly reach the state of Buddhahood, accompanied by suffering. Third, the messenger's slow gait: just as a horse walks slowly by itself without any restraints on its legs, which is faster than before, but slower than the previous gaits. The Pratyekabuddha Vehicle is superior to the Hearer Vehicle because they realize that the phenomena of form that are grasped have no self-nature. In the last life, by the power of previous steps, without relying on a spiritual friend, they themselves understand the meaning of dependent origination and are able to manifest the fruit of the Pratyekabuddha. However, because they have not seen the meaning of the equality of the Great Vehicle, and their wisdom and means are small, they cannot quickly reach the ultimate state, so it is similar to the gait of a horse. Fourth, the gait of graceful posture and high head: just as a horse holds its head high and walks slightly faster, the practitioners who have understood the meaning of the Sutra of the Great Vehicle, the Perfection of Wisdom, realize the two selflessnesses and develop a definite understanding of ultimate equality, but still need to practice and progress through countless eons. Therefore, they attain Buddhahood faster than the Lesser Vehicle, but slower than the Mantra Vehicle, so it is compared to this gait of a horse. Fifth, taking small steps quickly: just as a horse walks quickly with small steps, the Kriya tantra, on the basis of seeing equality.
Chinese
观想坛城本尊身语意之名，以净洁等方便，具备迅速圆满二资粮之善巧，较之波罗蜜多乘，此道行进迅速，故与此步法相似结合。第六，如狼奔跑之疾行，如马奔跑比慢行还快。邬波耶与瑜伽之乘，以克里亚之见行，于其上，自与本尊平等如兄弟之方式，或于胜义与智慧二者无别中修持之意行，于内外之因缘平等受用，故较之行续部，此道行进迅速，故与马之奔跑相似结合。第七，较之奔跑，更有乐舞之步法。如跃起之步法迅速。较之克里亚瑜伽，大瑜伽玛哈瑜伽之乘更为殊胜。心性于平等性之法界中，从文字之幻化中，能依与所依之本尊坛城，观想为显空双运如水中月影之方式，故从现在起，便将果位身与智慧之坛城作为道用，具有殊胜方便，故行进于佛地迅速。第八，名为小步疾行，如马极快地小跑。较之跳跃之步法，跨度更大且迅速。阿努之乘，无需外在有相之生起次第之劳作，从清净之法界中，果位智慧之坛城显现之方式，知晓自己之蕴界等，本初即为清净之佛性，于法界与智慧无别之大乐中，将此作为道用，因具有殊胜方便，故较之下乘，此道行进极为迅速。第九，名为圆满疾行，如马发挥自身所有之奔跑技能，无碍奔驰。阿底瑜伽之乘，一切法皆为心之自显现，而心乃无心，本体空性，本来无生无灭之觉性，乃菩提心之大乐，独一明点光明之智慧，自生之大本体，无勤作之义，无生无灭之等持。
English
Focusing on the name of the deity's body, speech, and mind in the mandala, with methods such as cleanliness, possessing the skillful means to quickly perfect the two accumulations, this path progresses faster than the Paramita Vehicle, so it is combined similarly with this gait. Sixth, the wolf's running gait is like a wolf running. Like horses running faster than walking. The vehicle of Upaya and Yoga, with the view and conduct of Kriya, above which, the self and the deity are equal like brothers, or the intention and conduct of practicing in the inseparability of Samaya and Yeshe, equally using the inner and outer causes and conditions, therefore, the path progresses faster than the Action Tantra, so it is combined similarly with the horse's running gait. Seventh, more than running, there is the gait of joyful dance. Like the quickness of a leaping gait. The Maha Yoga Vehicle is superior to Kriya Yoga. From the realm of the equality of mind itself, from the magical display of letters, the mandala of the dependent and the depended deities is meditated upon as the union of appearance and emptiness, like the moon in water, therefore, from now on, the mandala of the fruition body and wisdom is used as the path, possessing special means, so it is quick to progress to the ground of Buddhahood. Eighth, called the small, quick gait, like a horse trotting very fast. More ground covering and faster than the leaping gait. The Anu Vehicle does not require the labor of the external, elaborate generation stage, but from the pure realm, the way the mandala of fruition wisdom appears, knowing that one's own skandhas and elements are originally pure Buddha-nature, in the great bliss of the inseparability of the realm and wisdom, taking this as the path, because it possesses special means, the path progresses much faster than the lower vehicles. Ninth, called the complete quick gait, like a horse bringing out all its running skills and running unhindered. The Ati Yoga Vehicle, all dharmas are the self-appearance of the mind, and the mind is no-mind, the essence is emptiness, the awareness that is originally without birth or death is the great bliss of Bodhicitta, the single bindu, the clear light of wisdom, the great self-nature of self-arising, the meaning of non-effort, the samadhi without arising or ceasing.
Chinese
因此，通过舍弃行为努力的束缚，安住于原始的自性之中，从现在起，在果位上以自然成就的方式获得自在，因此到达了一切道的顶峰。像这样，为了了解以九种见地行进的次第，这是为了揭示一切乘之王——大圆满自生智慧平等性，即马鸣一乘或马鸣第一语之见地要义。第二，与道相应的马鸣是所有胜者的伟大慈悲之自性，圣观世音自身在忿怒相时被称为吉祥马头金刚。显现于无染莲花部的所有忿怒尊之大威德，是胜伏一切智慧、事业和世间尊主的无上至尊，因此，相比其他本尊，其慈悲加持更为迅速。马的叫声象征着十三种功德的特征，即：马的叫声悦耳、柔和、发出、隐秘、悠长、令人愉悦、连贯、不间断、威猛、精湛、洪亮、响亮和卓越。其中，首先，如马鸣之声悦耳般，吉祥马头金刚也以大慈悲喜悦于利益众生，与初地极喜地以及资粮道相应。其次，如马鸣之声柔和般，吉祥马头金刚也以大慈悲之心柔和地利益众生，与二地离垢地以及加行道相应。第三，如马鸣之声传向远方般，吉祥马头金刚也无所不闻，平等周遍地利益众生，与三地发光地相应。第四，马鸣之声隐秘，如无其他杂音般清晰可闻，吉祥马头金刚也以清明而隐秘的心利益众生，这与四地焰慧地相应。第五，马鸣之声悠长，如气息不短般长久鸣叫，吉祥马头金刚为了利益众生，恒时不倦，这与五地极难胜地以及见道相应。第六，马鸣之声听起来令人愉悦
English
Therefore, by abandoning the bonds of behavioral effort and abiding in the original nature, from now on, one attains mastery in the realm of fruition through spontaneous accomplishment, and thus reaches the pinnacle of all paths. Thus, to understand the stages of progression through the nine perspectives, this is to reveal the essential point of view of the Great Perfection, the self-arisen wisdom of equality, the king of all vehicles, either as the single vehicle of the horse's cry or the intention of the first horse's cry. Secondly, the horse's cry associated with the path is the embodiment of the great compassion of all the victorious ones, the noble Avalokiteśvara himself, who in his wrathful form is called glorious Hayagriva. This great splendor, which appears in the lotus family of non-attachment and subdues all wisdom, actions, and worldly lords, is the supreme lord, unsurpassed, and therefore, compared to other deities, his compassion and blessings are quicker. The greatness of the horse's cry is represented by the thirteen qualities it possesses, such as: the horse's cry is melodious, gentle, emitted, secret, long, pleasing, connected, uninterrupted, powerful, skillful, loud, resonant, and excellent. Among these, firstly, just as the horse's cry is melodious, glorious Hayagriva also rejoices in benefiting beings with great compassion, corresponding to the first bhumi, Joyful, and the path of accumulation. Secondly, just as the horse's cry is gentle, glorious Hayagriva also gently benefits beings with great loving-kindness, corresponding to the second bhumi, Immaculate, and the path of preparation. Thirdly, just as the horse's cry travels far, glorious Hayagriva also hears everything without exception and pervades all places equally, corresponding to the third bhumi, Illuminating. Fourthly, the horse's cry is secret, heard clearly without other noises or confusion, glorious Hayagriva also benefits beings with a clear and secret mind, corresponding to the fourth bhumi, Blazing. Fifthly, the horse's cry is long, like a long cry without shortening the breath, glorious Hayagriva is always tireless in benefiting beings, corresponding to the fifth bhumi, Very Difficult to Conquer, and the path of seeing. Sixthly, the horse's cry is pleasing to hear