Chinese
就像短的鼻子发出悠长的声音一样，吉祥马头金刚为了众生的利益，总是不会感到厌倦而长久存在。这与第五地难胜地和见道相联系。第六，马的叫声如果听到会令人愉悦，吉祥马头金刚对一切众生都具有平等的慈悲心，因此能圆满众生的期望，这与第六地现前地相联系。 第七，马的叫声在音调大小等方面保持平衡和连贯。吉祥马头金刚以恒常的慈悲心关照着众生。这与第七地远行地相联系。第八，马的叫声如同在一个空旷的地方，声音不间断地传播一样，吉祥马头金刚的事业也不会中断。这与第八地不动地和修道相联系。第九，马的叫声具有威慑力，加持力强大且非常殊胜，同样，吉祥马头金刚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联系。第十，马的叫声具有强大的力量，能够轻松地发出想要发出的各种大小声音。同样，吉祥马头金刚也具有为众生利益而施展力量的能力。这与第十地法云地和无学道相联系。第十一，马的叫声响亮而洪亮。同样，吉祥马头金刚也以大慈悲心在轮回中行事的音声或境界非常广大。这与第十一地普光地相联系。第十二，马的叫声充满力量，像发出强大的声音一样，吉祥马头金刚也具有救度众生的力量。这与第十二地离垢莲花地相联系。第十三，马 的叫声具有多种功德，非常卓越。吉祥马头金刚在利益众生方面非常卓越。这应与第十三地文字轮大集地相联系。因此，吉祥马头金刚的十三种伟大功德以马的叫声来象征。吉祥马头金刚发出一次马的叫声，就如同同时具备了马叫声的十三种功德一样。这象征着即使没有经历十三地和五道，也能在同一时刻圆满所有功德的特殊能力。头部顶端的绿色马头，
English
Just as a short nose emits a long sound, glorious Hayagriva, for the benefit of beings, is always long-lasting without being weary. This is associated with the fifth bhumi, the Difficult to Train, and the Path of Seeing. Sixth, just as the sound of a horse is pleasing to hear, glorious Hayagriva has equal compassion for all, thus fulfilling the hopes of all beings, which is associated with the sixth bhumi, the Manifest. Seventh, the sound of a horse is balanced and connected in terms of pitch, volume, etc. Glorious Hayagriva constantly watches over beings with compassion. This is associated with the seventh bhumi, the Far Gone. Eighth, just as the sound of a horse echoes without interruption in a single empty space, glorious Hayagriva's activities are also continuous. This is associated with the eighth bhumi, the Immovable, and the Path of Meditation. Ninth, the sound of a horse is powerful, blessed, and exceedingly sublime. Similarly, glorious Hayagriva destroys the afflictions of beings and overpowers all with his might. This is associated with the ninth bhumi, the Good Intelligence. Tenth, the sound of a horse has great power, able to easily produce any desired sound, loud or soft. Similarly, glorious Hayagriva possesses the power and strength to benefit beings. This is associated with the tenth bhumi, the Cloud of Dharma, and the Path of No More Learning. Eleventh, the sound of a horse is loud and resonant. Similarly, the voice or realm of glorious Hayagriva, acting in samsara with great compassion, is vast. This is associated with the eleventh bhumi, the Universal Light. Twelfth, the sound of a horse is forceful, like emitting a powerful sound. Glorious Hayagriva also possesses the power to liberate beings. This is associated with the twelfth bhumi, the Stainless Lotus. Thirteenth, the sound of a horse possesses many qualities and is exceedingly excellent. Glorious Hayagriva is exceedingly excellent in benefiting beings. This should be associated with the thirteenth bhumi, the Great Assembly of Letters and Wheels. Therefore, the thirteen great qualities of glorious Hayagriva are symbolized by the sound of a horse. Just as the thirteen qualities of the sound of a horse are complete at once when glorious Hayagriva emits a single horse's neigh, this symbolizes the special ability to perfect all qualities at once without having to traverse the thirteen bhumis and five paths. The green horse head on the crown of the head,
Chinese
于额头有白色光芒，鬃毛红色。以黄色光辉者，以表征和象征的方式来理解所展示的教义。第三，区分密咒的马语是：依赖吉祥马头金刚的本尊咒语三摩地的密咒之意行是，如马力大且行走迅速一样，依赖甚深密咒之意行，比其他道更快到达佛地。如马擅长行走道路一样，精通九乘和地道，并到达顶峰。如马口齿伶俐一样，殊胜马的密咒比其他口齿伶俐。如马具有勇猛的威势一样，马头金刚也以勇猛的威慑之态调伏顽劣。如马具有神通之足，迅速到达佛地一样，具有这样的象征。因此称为马头金刚。外在的马头金刚也是内在瑜伽士的身。秘密是，不离自己的心，显现、声响、觉知三者知为马头金刚的身语意。心性自生之智慧，普encapsulation大乐，确信那即是究竟意义的莲花自在之王，若能知晓，刹那间便能获得共同和殊胜的成就。因此，与地道结合，以此区分密咒的马语，是显示修持要点之殊胜，因此以意义趋入第二马语之意。第四，调伏所化之方便马语是：吉祥马头金刚的三次马语，是与空行母众传递信息。空行母的三次傲慢之声，是吉祥金刚的兄妹相互传递信息而使意境爆发。瑜伽士的三次象征之语，是支配显有世间空行母众而行事业的方式。三者中，第一，吉祥的三次马语是：从吉祥马头金刚的头顶发出第一次马语时，显有世间的一切法，原本不作不改，轮涅平等性，在自生大智慧的状态中，自然成就吉祥马头金刚的坛城而证悟。发出中间的马语时，三界三有的所有法，成为巨大的肉身之堆，血之海洋，骨骼之须弥山。
English
On the forehead, there is white radiance, and the mane is red. Those with yellow radiance should understand the teachings shown through signs and symbols. Third, the horse voice that distinguishes mantras is: The meaning and practice of secret mantras based on the samadhi of the deity mantra of glorious Hayagriva is: Just as a horse is strong and walks fast, relying on the profound meaning and practice of secret mantras, one reaches the Buddha-ground faster than other paths. Just as a horse is skilled at walking on roads, one becomes skilled in the nine vehicles and the paths and grounds, and reaches the peak. Just as a horse is eloquent, the supreme horse's mantra is more eloquent than others. Just as a horse possesses fierce power, Hayagriva also subdues the wicked with a fierce and awe-inspiring demeanor. Just as a horse possesses the feet of miraculous power, it quickly reaches the Buddha-ground, possessing such symbols. Therefore, it is called Hayagriva. The external Hayagriva is also the body of the inner yogi. The secret is that, inseparable from one's own mind, appearances, sounds, and awareness are known as the body, speech, and mind of Hayagriva. The self-born wisdom of the mind itself, the all-pervading great bliss, is certainly the king of Padma power in the ultimate sense. If one knows this, one will attain both common and supreme accomplishments in an instant. Therefore, combined with the paths and grounds, this horse voice that distinguishes mantras shows the greatness of the essential points of practice, and thus enters the meaning of the second horse voice in meaning. Fourth, the horse voice as a means of taming those to be tamed is: The three horse voices of glorious Hayagriva are to convey messages to the assembly of mothers and dakinis. The three arrogant voices of the mothers are to convey messages to the brothers and sisters of glorious Vajra, causing the realm of meaning to burst forth. The three symbolic words of the yogi are to control the assembly of mothers of existence and act as a way of working. Among the three, first, the three glorious horse voices are: When the first horse voice is proclaimed from the crown of the head of glorious Hayagriva, all phenomena of existence, originally unmade and unaltered, the equality of samsara and nirvana, in the state of self-born great wisdom, spontaneously accomplish the mandala of glorious Hayagriva and realize it. When the intermediate horse voice is called, all phenomena encompassed by the three realms and the three existences become a heap of great flesh, an ocean of blood, and a Mount Meru of bones.
Tibetan
་གྱུར་པས། སྣང་སྲིད་ཀྱི་མ་མོ་དང་མཁའ་འགྲོ་ཐམས་ཅད་དགྱེས་པའི་ལོངས་སྤྱོད་རྒྱུན་མི་འཆད་པར་བྱས། རྟ་སྐད་ཐ་མ་བསྒྲགས་པས་མ་མོ་དང་མཁའ་འགྲོ་ཐམས་ཅད་བཀའ་འོག་ཏུ་བསྡུས་ནས་ཅི་བགྱིས་བཀའ་ཉན་ཅིང་འགྱིང་གླུ་དང་བཅས་ནས་བཀུག་སྟེ། ཕྲིན་ལས་རྣམ་པ་བཞི་སོགས་ཡིད་བཞིན་དུ་རྫོགས་པར་བྱེད་དོ། །འདི་ནི་དཔལ་ཆེན་པོ་རྟ་མགྲིན་ཉིད་ཀྱི་རྟ་སྐད་ཐེང་གསུམ་བསྒྲགས་པའི་མཛད་པ་ཡིན་ལ། ལམ་དུས་སུ་རྟ་མགྲིན་གྱི་རྣལ་འབྱོར་པས་དེ་ལྟར་སྒོམ་པའང་ཡིན་ཅིང་། རྟ་སྐད་གསུམ་པོ་དེས་བརྡ་རྟགས་ཀྱིས་མཚོན་དོན། ལྟ་སྒོམ་སྤྱོད་པ་གསུམ་བསྟན་ཏེ། རྟ་སྐད་དང་པོས་མཉམ་པ་ཉིད་ཀྱི་ལྟ་བ་བསྟན། གཉིས་པས་གསང་སྔགས་ཐབས་ལ་མཁས་པའི་ཁྱད་པར་དུག་གསུམ་གནས་སུ་སྦྱོང་ཞིང་མ་མོ་མཁའ་འགྲོ་དབང་དུ་བསྡུས་ནས་གསང་བ་སྦྱོར་སྒྲོལ་གྱི་ཉམས་ལེན་དང་།ཁྲོ་བོའི་ཏིང་འཛིན་སོགས་བསྐྱེད་རྫོགས་ཀྱི་ལམ་ཁྱད་པར་ཅན་བསྟན། རྟ་སྐད་གསུམ་པས་གསང་སྔགས་ཀྱི་རྣལ་འབྱོར་པས་མ་མོ་མཁའ་འགྲོའི་ཚོགས་དབང་དུ་བསྡུས་ཏེ་ཕྲིན་ལས་རྣམ་པ་བཞི་སྒྲུབ་པའི་ཚུལ་གྱིས་སྤྱོད་ པ་བསྟན་པ་ཡིན་ནོ། །དེར་མ་ཟད་བདག་གི་བླ་མ་གཏེར་ཆེན་རིན་པོ་ཆེའི་སྙན་བརྒྱུད་ལས། དྲང་དོན་དང་སྦྱར་བའི་རྟ་སྐད་ཐེང་གསུམ་ཡོངས་གྲགས་ལ། ངེས་དོན་ལྟར་ན། རྟ་སྐད་དང་པོས་གཞི་འཁོར་འདས་དབྱེར་མེད་རིག་སྟོང་གཉུག་མ་དོན་གྱི་ཡེ་ཤེས་བསྟན། གཉིས་པས་ལམ་བསྐྱེད་པའི་རིམ་པ་དང་། རྫོགས་རིམ་སོར་སྡུད་ལ་སོགས་པའི་སྦྱོར་བ་ཡན་ལག་དྲུག་གི་རྣལ་འབྱོར་བསྟན། རྟ་སྐད་གསུམ་པས་འབྲས་བུ་མཐར་ཐུག་གི་ཡེ་ཤེས་མངོན་དུ་བྱེད་པའི་ཚུལ་བསྟན་པ་སྨིན་ཁྲིད་ཀྱི་ཚུལ་དུ་བདག་ཅག་གིས་ལེགས་པར་ནོད་པ་ཡིན་ནོ། །དེ་ལྟར་དཔལ་གྱི་རྟ་སྐད་ཐེང་གསུམ་གྱིས་བསྐུལ་བའི་དུས་ན་མ་མོ་མཁའ་འགྲོ་རྣམས་འགྱིངས་བཞིན་སྔོན་གྱི་དམ་ཚིག་དང་ཐ་ཚིག་ལས་མི་འདའ་བའི་གླུ་ལེན་ཏེ་གང་ཞེ་ན། བདག་ཅག་ནམ་མཁའི་དབྱིངས་ནས་མཆི། །ནམ་མཁའི་དབྱིངས་ནས་མི་མཆི་རུ། །བདག་ཅག་གནས་ནི་ནམ་མཁའ་ལགས། །བདག་ཅག་འཐེང་ཞིང་གྲུམ་ཞིང་མཆི། །འཐིང་ཞིང་གྲུམ་ཞིང་མི་མཆི་རུ། །ཀེང་རུས་རི་རབ་རྩེ་མོ་ཚ། །བདག་ཅག་འབོག་ཅིང་བརྒྱལ་ཞིང་མཆི། །འབོག་ཅིང་རྒྱལ་ཞིང་མི་མཆི་རུ། །རཀྟའི་རྒྱ་མཚོ་གཏིང་རེ་ཟབ། །བདག་ཅག་ཐང་གཅིག་ཡུད་ལ་མཆི། །ཐང་གཅིག་ཡུད་ལ་མི་མཆི་རུ། །མིང་པོ་རྡོ་རྗེའི་བཀའ་ལུང་གཉན། །ཞེས་གླུ་ལེན་ནོ། །དེ་ལ་ རྣལ་འབྱོར་པའི་བརྡ་སྐད་ཐེང་གསུམ་ནི།
Chinese
变成这样之后，使所有显有世间的母神和空行母都欢喜的享受连绵不断。发出最后的马鸣声后，将所有母神和空行母都置于命令之下，无论做什么都听从命令，并伴随着欢快的歌声召唤她们，从而如意地成就息增怀诛四种事业等。这是大吉祥马头金刚亲自发出三次马鸣声的事业。在道次第中，马头金刚的瑜伽士也这样修习。这三次马鸣声以象征性的方式，揭示了见、修、行三者。第一次马鸣声揭示了平等性的见解。第二次揭示了精通密咒方便的特点，将三种毒素转化为道用，并控制母神和空行母，进行秘密结合解脱的实修，以及生起忿怒尊的禅定等生起次第和圆满次第的特殊道。第三次马鸣声揭示了密咒瑜伽士控制母神和空行母的集会，以成就息增怀诛四种事业的方式来行持。不仅如此，从我的上师掘藏大师仁波切的耳传中，有与究竟意义相结合的三次马鸣声广为人知。按照究竟意义来说，第一次马鸣声揭示了基、轮涅无别的明空本元意义的智慧。第二次揭示了道的生起次第，以及圆满次第的收摄等六支瑜伽的修持。第三次揭示了显现最终果位的智慧的方式，我们以成熟引导的方式很好地领受了。这样，在吉祥的三次马鸣声的催促下，母神和空行母们欢快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。我们跛行且蹒跚而来，不跛行且蹒跚而去，骨骼堆积如须弥山顶。我们昏厥且晕倒而来，不昏厥且晕倒而去，鲜血之海深不可测。我们瞬间到达，不瞬间到达，明波金刚的命令严厉。这样唱着歌。对此，瑜伽士的三种象征性语言是：
English
Having become so, the enjoyment that pleases all the mothers and dakinis of phenomenal existence is made continuous. After uttering the final horse cry, all the mothers and dakinis are brought under command, and whatever is done, they listen to the command, and summoning them with joyful songs, the four activities of pacifying, increasing, magnetizing, and subjugating, etc., are accomplished as desired. This is the activity of the great glorious Hayagriva himself uttering the horse cry three times. In the stages of the path, the yogi of Hayagriva also meditates in this way. These three horse cries, through symbolic signs, reveal the three: view, meditation, and conduct. The first horse cry reveals the view of equality. The second reveals the specialty of being skilled in the means of secret mantra, transforming the three poisons into the path, and controlling the mothers and dakinis, practicing the secret union and liberation, and the special path of the generation and completion stages such as generating the samadhi of the wrathful deities. The third horse cry reveals that the secret mantra yogi controls the assembly of mothers and dakinis, and conducts himself in the manner of accomplishing the four activities. Moreover, from the oral transmission of my guru, the great treasure revealer Rinpoche, the three horse cries combined with the definitive meaning are widely known. According to the definitive meaning, the first horse cry reveals the wisdom of the ground, the primordial meaning of emptiness and awareness, inseparable from samsara and nirvana. The second reveals the generation stage of the path, and the practice of the six-limbed yoga such as the completion stage of gathering back. The third horse cry reveals the way of manifesting the wisdom of the ultimate result, which we have received well in the manner of ripening instructions. Thus, at the time of being urged by the three glorious horse cries, the mothers and dakinis joyfully sing songs that do not transgress the previous vows and commitments, and what are they? We come from the realm of space, we do not go from the realm of space, our abode is space. We come limping and hobbling, we do not go limping and hobbling, the skeletons pile up like the peak of Mount Meru. We come fainting and collapsing, we do not go fainting and collapsing, the ocean of rakta is unfathomably deep. We arrive in an instant, we do not arrive in an instant, the command of Mingpo Dorje is severe. Thus they sing. To that, the three symbolic languages of the yogi are: