Chinese
如是，圣马头明王以对一切众生怀有平等的慈悲心，圆满众生的期望，这与第六地现前地相应。第七，马鸣之声如音声大小等均衡相连。圣马头明王以慈悲心恒常关照众生。这与第七地远行地相应。第八，马的叫声如空谷回音般，一声接一声，连续不断。圣马头明王的事业也永不间断。这与第八地不动地以及道中的修道相应。第九，马鸣之声威猛，加持力强大且极度超胜，同样，圣马头明王也能摧毁众生的烦恼，并以威势压倒一切。这与第九地善慧地相应。第十，马鸣之声极具技巧，能随心所欲地发出各种大小的声音。同样，圣马头明王也具备利益众生的力量和能力。这与第十地法云地以及道中的无学道相应。第十一，马的叫声洪亮。同样，圣马头明王也以大慈悲心在轮回中行事的勇气或境界广大。这与第十一地普光地相应。第十二，马鸣之声高亢，响亮有力，同样，圣马头明王也具备救度众生的勇气。这与第十二地离垢莲花地相应。第十三，马鸣之声具备诸多功德，极其殊胜。同样，圣马头明王在利益众生方面也极其殊胜。这应与第十三地字母轮大集地相应。如是，圣马头明王的十三种伟大功德以马鸣之声来象征。圣马头明王发出一次马鸣声，就如同同时具备了马鸣声的十三种功德。如同无需经历十三地和五道，就能在同一时刻圆满证悟的功德之殊胜，为了表示这一点，以头顶上的绿色马头、额头上的白色鬃毛和红色的胡须，以及金黄色的光芒，通过象征和表征的方式来揭示，应当了解。第三，区分密咒的马鸣声：圣马头明王的本尊咒语三摩地
English
Thus, glorious Hayagriva, with equal compassion for all, fulfills all hopes, which corresponds to the sixth bhumi, Abhimukhi. Seventh, the sound of the horse's neigh is like the even connection of loud and soft sounds. Glorious Hayagriva always regards sentient beings with compassion. This corresponds to the seventh bhumi, Duramgama. Eighth, the sound of the horse is like a single, uninterrupted, loud sound echoing in a valley. Glorious Hayagriva never ceases to work for the benefit of beings. This corresponds to the eighth bhumi, Achala, and the path of meditation. Ninth, the sound of the horse is powerful, blessed, and exceedingly sublime. Similarly, glorious Hayagriva destroys the afflictions of beings and subdues all with his power. This corresponds to the ninth bhumi, Sadhumati. Tenth, the sound of the horse is skillful, able to produce any sound, loud or soft, as desired. Similarly, glorious Hayagriva possesses the power and strength to benefit beings. This corresponds to the tenth bhumi, Dharmamegha, and the path of no more learning. Eleventh, the sound of the horse is loud. Similarly, glorious Hayagriva's courage or sphere of activity in benefiting beings in samsara with great compassion is vast. This corresponds to the eleventh bhumi, Sarvaprabha. Twelfth, the sound of the horse is fierce, proclaiming with great force. Similarly, glorious Hayagriva possesses the courage to liberate beings. This corresponds to the twelfth bhumi, Nirmala. Thirteenth, the sound of the horse is endowed with many qualities and is supremely excellent. Similarly, glorious Hayagriva is supremely excellent in benefiting beings. This should correspond to the thirteenth bhumi, the great assembly of the wheel of letters. Thus, the thirteen great qualities of glorious Hayagriva are symbolized by the sound of the horse. Just as a single neigh of glorious Hayagriva possesses all thirteen qualities of the horse's sound at once, the meaning is that he possesses the unique quality of being able to perfect the thirteen bhumis and five paths at once without having to traverse them. This is shown through symbols and signs: the green horse head on the crown of the head, the white mane on the forehead, the red beard, and the golden radiance. This should be understood. Third, the horse's neigh that distinguishes secret mantras: the samadhi of the deity mantra of glorious Hayagriva.
Chinese
依赖于此的秘密真言的意境行持是：如同马力大且行走迅速一样，依赖于秘密真言的甚深意境行持，比其他道路更快地到达佛的境界。如同马擅长行走道路一样，精通九乘和地道，并到达顶峰。如同马的口才很好一样，殊胜的马的秘密真言比其他口才更好。如同马具有勇猛的威势一样，马头明王也以勇猛的威慑力调伏恶毒。这匹马具有神通的足，具有佛陀迅速加持的征兆。因此称为马头明王。外在的马头明王也是内在瑜伽士的身。秘密是不离自心，将显现、声音、觉知三者知为马头明王的身、语、意。如果认识到心性自生的智慧、遍布一切的大乐，就是胜义的莲花自在王，那么在那一瞬间就能获得共同和殊胜的成就。因此，将地道与秘密真言区分开来的马鸣声，是显示禅修要点之大的，在意义上符合第二个马鸣声的意境。第四，调伏所化之方便的马鸣声是：吉祥马头明王的三声马鸣声，是与玛姆空行众沟通的信号。玛姆的三声吼叫声，是与吉祥金刚的姐妹兄弟沟通，从而意境爆发。瑜伽士的三声信号声，是支配显有玛姆众，从而显示行事之方式。其中，第一，方便的马鸣声三声是：从吉祥马头明王的头顶发出第一声马鸣声时，认识到一切显有之法，原本未经改造和改变，轮回涅槃平等性，在自生大智慧的状态中，吉祥马头明王的坛城自然成就。当发出中间的马鸣声时，三界三有的所有聚集之法，都变成巨大的血肉之堆、血海、骨骼之须弥山。使显有之玛姆和空行都得到喜悦的享受，永不间断。当发出最后的马鸣声时，将所有玛姆和空行都置于命令之下，听从吩咐，并伴随着吼叫歌声
English
The practice of secret mantra based on this is: Just as a horse is strong and walks fast, relying on the profound practice of secret mantra, one reaches the state of Buddhahood faster than other paths. Just as a horse is skilled at walking the path, one becomes skilled in the nine vehicles and stages, reaching the peak. Just as a horse has great eloquence, the supreme horse's secret mantra is more eloquent than others. Just as a horse possesses fierce power, Hayagriva also subdues evil with fierce majesty. That horse possesses the feet of miraculous power and has the sign of being quickly blessed by the Buddhas. Therefore, it is called Hayagriva. The external Hayagriva is also the body of the inner yogi. The secret is that there is no separation from one's own mind, and the three—appearance, sound, and awareness—are known as the body, speech, and mind of Hayagriva. If one recognizes that the self-born wisdom of mind-essence, the great bliss that pervades everything, is indeed the lotus king of power in the ultimate sense, then in that instant one will attain both common and supreme accomplishments. Therefore, the neighing sound that distinguishes the stages and secret mantras is a demonstration of the greatness of the key points of meditation, and its meaning corresponds to the intention of the second neighing sound. Fourth, the neighing sound as a skillful means of taming beings is: The three neighing sounds of glorious Hayagriva are signals to communicate with the assembly of mamos and dakinis. The three roaring sounds of the mamos communicate with the sisters and brothers of glorious Vajra, thereby erupting the expanse of intention. The three signaling sounds of the yogi dominate the assembly of phenomenal existence mamos, thereby demonstrating the manner of acting. Among these, first, the three skillful means neighing sounds are: When the first neighing sound is emitted from the crown of the head of glorious Hayagriva, one realizes that all phenomena of phenomenal existence are naturally accomplished in the mandala of glorious Hayagriva in the state of great self-born wisdom, without being fabricated or altered from the beginning, and with equality of samsara and nirvana. When the intermediate neighing sound is called out, all the assembled phenomena of the three realms and three existences are transformed into a huge pile of flesh and blood, an ocean of blood, and a Mount Meru of bones. The mamos and dakinis of phenomenal existence are made to continuously enjoy pleasure. When the final neighing sound is emitted, all the mamos and dakinis are placed under command, listening to orders and accompanied by roaring songs.
Chinese
然后召唤，如意成就息增怀诛四种事业。这是大吉祥马头金刚亲自发出三次马鸣的行持。在道次第中，马头金刚瑜伽士也这样修持。这三次马鸣以象征的方式，揭示了见、修、行三者。第一次马鸣揭示了平等性的见地。第二次揭示了密咒善巧方便的特点，将三毒转化为道用，并降伏母曜空行，进行秘密结合解脱的修持，以及生起忿怒尊的禅定等生圆次第的殊胜道。第三次马鸣揭示了密咒瑜伽士降伏母曜空行众，以成就息增怀诛四种事业之方式的行持。不仅如此，我的上师大掘藏师仁波切的耳传中，结合了显宗意义的三次马鸣广为人知。按照密宗意义，第一次马鸣揭示了基位轮涅无别、觉性空性的本初实义智慧。第二次揭示了地道生起次第，以及圆满次第收摄等支分六支瑜伽。第三次马鸣揭示了显现究竟果位智慧之方式的成熟引导，我们已经很好地掌握了。如此，在吉祥马鸣三次催促之时，母曜空行们洋洋得意地唱着不违背先前誓言和戒律的歌，那是什么呢？我们从虚空界而来，不从虚空界而去，我们的住所是虚空。我们跛行且蹒跚而行，不跛行且不蹒跚而行，骷髅山上白雪皑皑。我们匍匐且伸展而行，不匍匐且不伸展而行，血海深不可测。我们瞬间到达，不瞬间到达，明波金刚语身威猛。如此唱着歌。对此，瑜伽士的三次手势语是：当佛法出现敌人时，用反击佛陀箭来遣除，伴随着这样的手势语。第一次拍手的手势，从虚空中催请吉祥饮血尊众。中间拍手的手势，从虚空中催请女使者众。最后拍手的手势，是
English
Then summon, accomplishing the four activities of pacifying, increasing, magnetizing, and subjugating as desired. This is the activity of the great glorious Hayagriva himself proclaiming the horse's roar three times. In the path, the Hayagriva yogi also meditates in this way. These three horse roars, through symbolic signs, reveal the three: view, meditation, and conduct. The first horse roar reveals the view of equality. The second reveals the special characteristic of skillful means in secret mantra, transforming the three poisons into the path, subduing the Matrikas and Dakinis, practicing the secret union and liberation, and generating the wrathful deity's samadhi, etc., the special path of the generation and completion stages. The third horse roar reveals the conduct of the secret mantra yogi subduing the assembly of Matrikas and Dakinis, accomplishing the four activities of pacifying, increasing, magnetizing, and subjugating. Moreover, in the oral transmission of my lama, the great treasure revealer Rinpoche, the three horse roars combined with the definitive meaning are widely known. According to the ultimate meaning, the first horse roar reveals the primordial wisdom of reality, the basis, samsara and nirvana, inseparable, awareness and emptiness. The second reveals the stages of generating the grounds and paths, and the yoga of the six branches, such as the completion stage of absorption. The third horse roar reveals the way of manifesting the ultimate fruit wisdom, which we have mastered well as a ripening instruction. Thus, at the time when the glorious horse roar is urged three times, the Matrikas and Dakinis, swaggering, sing a song that does not violate the previous vows and commitments, which is: We come from the realm of space, we do not go from the realm of space, our abode is space. We limp and hobble along, we do not limp and do not hobble along, the summit of the skeleton mountain is covered with snow. We crawl and stretch along, we do not crawl and do not stretch along, the ocean of blood is unfathomably deep. We arrive in an instant, we do not arrive in an instant, Mingpo Dorje's command body is fierce. Thus they sing. To this, the yogi's three gesture languages are: When an enemy arises to the Dharma, repel them with the Buddha's arrow, accompanied by such gesture language. The gesture of clapping the first time, urges the glorious blood-drinking ones from space. The gesture of clapping the middle time, urges the female messengers from space. The gesture of clapping the last time is
Chinese
那些空行母们被委派工作，所展示的堡垒被称为瑜伽士的手势语三次。其中，光辉马语的手势语，空行母的傲慢语调，瑜伽士的手势语被掌握，进行事业时，被称为调伏者方便的马语。像这样，所有这些马语的意义总结起来，可以归纳为两种：意欲观看马语和意欲使用马语。第一种分为本体意义的马语和秘密真言要点的马语两种。第一种又分为：自性本体意义的马语，觉性本体意义的马语，以及无二本体意义的马语三种。第一种是，所有法未经改造，在平等性中确定的意义，在马颈中证悟。第二种是，从那样的状态中，自明觉性，伟大的光辉马头金刚之身，原本未经改造地显现。第三种是，如此这般的显空、方便智慧、二谛、界与本初等等，二者无别的大乐，在光辉马头金刚的坛城中，证悟显有的一切法，这就是本体意义的马语，是观点的展示。第二种是秘密真言要点的马语，将马的步法和乘的次第结合的马语，以及将地道和马的功德结合的秘密真言，分为三种差别：是光辉马头金刚甚深瑜伽之路，是乘的顶峰，是地道同时行进，是显示比其他真言更殊胜的伟大之处。通过它，禅修也以意义来象征。第二，意欲修习马语，分为调伏者方便的马语和光辉大威力的马语两种。第一种有三种：光辉的马语三次，空行母的傲慢语调三次，瑜伽士的手势语三次。光辉的马语三次是：第一，激励誓言的马语，中间，引入教令，最后，成办事业的马语三种。空行母的傲慢歌声三次是：自续强大的威严之声，加持具有物质的旋律之声，以及准备进行猛烈事业的威严之声三种。瑜伽士的手势语三次：身手势，语手势，意手势三种。光辉大威力的马语是：莲花饮血忿怒之身，能将一切掌握在手中。等等