English
The four consorts are without speech obscuration, appearing at all four times, therefore the seed syllables of the four consorts are taught. To symbolize that their nature transcends the defilements of the four extremes, the four gatekeepers appear, therefore the seed syllables of the four gatekeepers are taught. To show that all the images of their appearance arise from the state of Samantabhadra, therefore, ཀྵa (Tibetan: ཀྵ, Sanskrit Devanagari: ś, Sanskrit Romanization: śa, literal Chinese meaning: sha) is as previously explained. To show that from the power of the bodies of these deities, six Thubpas appear in each world, which is the perfection of activity, the nature of emanation, therefore their seed syllables are taught. Furthermore, to show that they also arise as activity from the nature of the body, and from the sound of the main activity, nectar swirls appear, therefore its seed syllable is taught. To show that from the sound of all of these, the realm of the wrathful ones self-arises, therefore, it is finally taught as the essence symbolized by the seed syllable Oṃ (Tibetan: ཨཱོཾ, Sanskrit Devanagari: ओं, Sanskrit Romanization: oṃ, literal Chinese meaning: Om) of Buddha Heruka (Tibetan: བུདྡྷ་ཧེ་རུ་ཀ, Sanskrit Devanagari: बुद्ध हेरुक, Sanskrit Romanization: buddha heruka, literal Chinese meaning: Buddha Heruka). Secondly, the explanation of the symbolic meaning of the letters: Expressing Samantabhadra and Samantabhadri with the symbolism of unborn and mind, is to express the mind-essence of the unborn realm of reality, and the unceasing compassion of self-arisen wisdom, from which the mandalas arise as the basis for understanding. Expressing the five male families with the sound of illusion, is to show that the illusion of skillful means and the five aggregates of appearance are pure in their place. Expressing the five female consorts with the sound of net, is to symbolize the connection of non-dual wisdom, showing that the five elements are pure in the realm of reality. Expressing the four inner heroes with the sound of mind, is to symbolize the purity of the nature of consciousness. Expressing the four object consorts with the sound of body, is the coarse object of appearance that arises from sense consciousness, showing that they are pure in their place. Expressing the four outer heroes with the sound of speech, is to express the nature of clarifying the senses and being able to discriminate, showing that they are pure in their place. Expressing the four time consorts with the sound of purity, is to express that all four times are beyond existence, non-existence, permanence, and annihilation, pure in their place. Expressing the four doorkeepers with the sound of fear, is to express the nature of afflictions clinging to things and characteristics, subduing the four maras and opponents, and the symbolism of being pure in their place. Expressing the four gatekeepers with the sound of the nature of reality and meaning, is to express the immeasurable purity from the beginning, spontaneously accomplishing the benefit of beings, and
Chinese
并且将执着于我和我所拥有之物以及名相，象征着在处所清净。称六能仁为微尘数，象征着以无数化身成就无边世界的意义，以及六道众生的习气在处所清净。称忿怒的自性为摧毁一切，象征着调伏傲慢的所化，以及显现的境象清净为智慧。第三，光芒的显现方式是，在佛陀的自显稠密庄严中，主尊无论从哪个方向看，都能看到他的面容，在东方是不动佛父母，由地藏菩萨、慈氏菩萨、拉西耶玛和度贝玛四位围绕，东方有门神阎罗王和铁钩母，象征着一个六十坛城。南方是宝生佛父母，由观世音菩萨、除盖障菩萨、玛列玛和布施贝玛四位围绕，南方有大力士和绢索母，象征着六个。西方是无量光佛父母，由虚空藏菩萨、普贤菩萨、格尔德玛和阿洛格玛四位围绕，西方有马头明王和铁链母，象征着六个。北方是不空成就佛父母，由金刚手菩萨、文殊菩萨、涅尔德玛、根德玛四位围绕，北方有甘露旋和铃铛母，象征着六个六十坛城中，从自明的觉性光芒中，上方是忿怒尊的刹土，以及六能仁的无数化身，以自显的方式遍布所有世界，意欲恒常安住于常时的轮转中。如《智慧宝续》所说： 在稠密庄严的刹土中， 自显圆满受用身， 六十个六十的眷属围绕， 光芒的忿怒坛城和， 无数能仁恒常照耀， 如是恒常安住于众生。 在有情众生的状态中，也认为依赖于心间和顶轮。如《日月和合续》所说： 在珍重心之宫殿中， 寂静之身是圆满的， 各自头顶显现忿怒身， 光芒之身不可思议。 如是说。后来在中阴阶段，这些身相也将在禅定五日中次第显现为聚坛城。
English
And holding onto the notion of 'I' and 'mine' and characteristics, it symbolizes purification in that place. Calling the six Thubpas (Sages) by the term 'dust-like' signifies that with countless emanations, they accomplish the meaning of spontaneously establishing limitless worlds, and it symbolizes the purification of the imprints of the six realms of beings in that place. Calling the nature of the wrathful ones as destroying everything symbolizes taming the arrogant disciples and purifying the field of appearance into wisdom. Third, regarding the manner of the arising of radiance: In the spontaneously present, dense array of the Buddhas, the principal deity, whichever direction one looks from, one sees the face in that very direction. In the east are Akshobhya Buddha and consort, surrounded by Kshitigarbha, Maitreya, Lasye Ma, and Dhupe Ma; in the east, the gatekeepers are Yama and Iron Hook Mother, symbolizing one set of sixty mandalas. In the south are Ratnasambhava Buddha and consort, surrounded by Avalokiteshvara, Sarvanivaranaviskambhin, Male Ma, and Pushpe Ma; in the south are Mahabala and Lasso Mother, symbolizing six. In the west are Amitabha Buddha and consort, surrounded by Akashagarbha, Samantabhadra, Girte Ma, and Aloke Ma; in the west are Hayagriva and Iron Chain Mother, symbolizing six. In the north are Amoghasiddhi Buddha and consort, surrounded by Vajrapani, Manjushri, Nirte Ma, and Gandhe Ma; in the north are Nectar Swirl and Bell Mother, symbolizing six sets of sixty mandalas. From the spontaneously clear radiance, above is the realm of the wrathful ones, and the countless emanations of the six Thubpas radiate in all realms of the world in a spontaneously appearing manner, intending to constantly abide in the perpetual wheel of time. As it is said in the Precious Wisdom Tantra: In the realm of the dense array, The spontaneously present Sambhogakaya, Surrounded by retinues of sixty times sixty, The wrathful mandala of radiance and, Countless Thubpas constantly radiate, Likewise, constantly abiding for beings. In the state of sentient beings, it is also believed to rely on the heart center and the crown of the head. As it is said in the Union of Sun and Moon Tantra: In the palace of the precious mind, The peaceful body is complete, On each one's head, wrathful forms are clear, The body of radiance is inconceivable. Thus it is said. Later, in the bardo, those forms will also gradually appear as cluster mandalas in the five days of meditation.
Chinese
在口诀心要的意旨中说：“于中阴，将显现六十尊佛身。”此乃如是说。此续是甚深大圆满，宣说心与智慧的自显现，因此与诸上师合一，故应如大圆满明点的次第般领受其意。此法是从莲花生大师和无垢友所著寂怒法类修法之口诀书中摘录并安立于此。此总义极为秘密且珍贵，是此续的究竟意旨。第二，关于正文之义，如前代一般，分门别类亦无妨碍。然若杂乱宣说，则讲者难讲，听者难懂，故当依文字次第而宣说，共有五：宣说法界五部本尊父母及其眷属之文字，内意眷属之文字，外意眷属之文字，智慧能仁及其眷属之文字，护门忿怒尊及其眷属之文字。初者有三：法界普贤佛母之文字，五部本尊之父尊文字，母尊文字。初者为：阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）乃一切法无生之如来藏，即普贤佛母之自性，般若波罗蜜多。如《母续》云：“所谓阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）者，谓从本初未生，故为一切法之门。”如是等等，与四十二字母之义相同。第二者为：ཋ་是通达了识之如来藏之门，是方便显现的种种幻化之自性，从法界未生，故是如来藏识之金刚心，乃遍照如来之种子字。ཊ་是通达了色之如来藏，是方便显现的种种幻化之显现，是不动佛之种子字。ཌ་是通达了受之如来藏，是方便之幻化种种显现，是如意宝生佛之种子字。ཌྷ་是通达了想之如来藏，是方便之幻化种种显现，是无量光佛之种子字，乃清净之自性。ཎ་是通达了行之如来藏，是证悟之方便
English
It is said in the oral instruction of the heart essence: "In the bardo, the sixty bodies of the Buddhas will appear." This is how it is said. This tantra is the Great Perfection of Secrets, which teaches the self-manifestation of mind and wisdom. Therefore, it is united with all the gurus, so it is appropriate to receive its meaning like the Great Perfection of the Thigle cycle. This method was extracted from the great letter of the oral instructions of the peaceful and wrathful Dharma practices composed by the great teacher Padmasambhava and Vimalakirti and placed here. This general meaning is extremely secret and precious, and it is the ultimate meaning of this tantra. Secondly, regarding the meaning of the text, it is permissible to divide it into categories as in the past. However, if it is explained in a mixed-up manner, it will be difficult for the speaker to explain and difficult for the listener to understand. Therefore, it should be explained according to the order of the letters, which are five: the letters of the five Buddha families of the Dhyani Buddhas and their consorts, the letters of the inner mind and its retinue, the letters of the outer mind and its retinue, the letters of the wisdom Thubpa and its retinue, and the letters of the gate-keeping wrathful deities and their retinue. The first has three parts: the letter of the Dharmadhatu Samantabhadri, the letters of the father Buddhas of the five families, and the letters of the mother Buddhas. The first is: A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) is the Dharmadhatu of all things unborn, the essence of Samantabhadri, the Prajnaparamita. As it is said in the Mother Tantra: "The so-called A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) is unborn from the beginning, therefore it is the gate of all things." Thus, it is the same as the meaning of the forty-two letters. The second is: ཋ་ is the gate of understanding the Dharmadhatu of consciousness, the essence of the various illusions of skillful means, unborn from the Dharmadhatu, therefore it is the Vajra heart of the Dharmadhatu consciousness, the seed syllable of Vairochana. ཊ་ is the Dharmadhatu of understanding form, the manifestation of various illusions of skillful means, the seed syllable of Akshobhya. ཌ་ is the Dharmadhatu of understanding feeling, the manifestation of various illusions of skillful means, the seed syllable of Ratnasambhava, the wish-fulfilling jewel. ཌྷ་ is the Dharmadhatu of understanding perception, the manifestation of various illusions of skillful means, the seed syllable of Amitabha, the nature of purity. ཎ་ is the Dharmadhatu of understanding volition, the skillful means of realization.
Chinese
是自性，是恒时幻化成就的种子。第三，塔字是方便与智慧无二，虚空自性双运的网，现证菩提，是虚空界自在母的种子。塔字是智慧的网，坚固，是佛眼母的种子。达字是智慧的网，光明闪耀，是白衣母的种子。驮字是法性的网，缠绕，是嘛嘛嘎的种子。纳字是如是性的网，一切时美好，成为誓言度母的种子。第二，内心的有门字有二，根识的心勇士四尊和心之门字，境的心母四尊和身之门字。第一，嘎字是眼的意，眼的识，于界中清净的胜义，地藏菩萨心要的字。喀字是耳的意，耳的识，清净的胜义，金刚手。嘎字是鼻的意，鼻的识，清净的胜义，虚空藏。噶字是舌的意，舌的识，清净的胜义，观世音。 昂字是这些根识的执着，意也摧毁，以及清净三门之执着的门神，阎罗王。第二，擦字是眼的身体的胜义，色清净，娇女。 嚓字是耳的身体的胜义，声清净，歌女。 匝字是鼻的身体的胜义，香清净，花鬘女。 岔字是舌的身体的胜义，味清净，舞女。 娘字也是摧毁身体者，即执着于境以及成为执着三门者，清净身的忿怒尊，大力示现者。第三，外心的有门字有二，根的心勇士四尊，具有语之门，时的心母四尊，具有门母。第一，帕字是眼的语，眼的根，于处清净的胜义，弥勒的字。 帕字是耳的语的胜义，耳的根清净，除盖障。 巴字是鼻的语的胜义，鼻的根清净，普贤。 帕字是舌的语的胜义，舌的根清净，妙音。 玛字也是摧毁语者，即执着于我以及三门的