English
If the yogi meditates on the deity and contemplates, then the path will quickly appear, and thus the great Lord Shiva will be quickly seen, that is its meaning. Great wisdom refers to Bodhicitta. Gangdag dang refers to blood. Rigden refers to Vajra water. Kyepa refers to Vairochana. Shyél refers to mucus etc. in this context. Chyepar jya shyépa ni It should be initiated with the pure nature of non-apprehension of subject and object, that is its meaning. Naljorpa refers to the yogis who practice it, that is its meaning. Chagkyu ché shyépa ni great meat. Namshé sabön drelpa yi, dé yi bön zung jé té, refers to, among which, nampar shyépé sabön refers to the letter A. By this, the five amritas and great meat are perfectly generated. Therefore, the seeds of the five amritas and great meat are the same, so the seed is spoken below the meat. Drelpa yi refers to, with this mantra, one should honor and then recite the mantra, that is its meaning. The letters of the Dharma of the five iron hooks have already been mentioned above. Now it is said that the seeds are established in order to purify them, Geg kyi chagkyu chik gi ni, dé yi lam du jyar jé pa, etc., among which, the iron hook of obstacles refers to elephant meat, it should be purified with the letter HŪṂ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). Yul gyi dagpo chagkyu ché refers to dog meat, it should be purified with the letter GHRIM. Horse meat should be purified with the letter JI, it should be clearly explained, as it is said: Ta'i chagkyu jinlab pa, etc. Cow meat should be purified with the letter SRI, as it is said: Dorjé chagkyu jinlab, etc. The seed of the great iron hook has already been clearly explained in the explanation of the five amritas, so it will not be elaborated here. The fragrance of the mixture of the five amritas and the five iron hooks, etc., are merely the fruits of those respective Dharmas, each individually prostrating and burning in the manner of connecting the armpits, fumigating with smoke, smearing, swallowing, making into bindus, etc., as it is said: Dzé chu dag dang jyar jé té, etc. Practicing the four yoginis, etc.
Tibetan
། ཞེས་པ་དེ་ནས་བརྩམས། རྣལ་འབྱོར་མ་རྣམས་དབུས་སུ་བདག་མཆིའོ་སྒོ་དབྱེར་གསོལ་ཞེས་པའི་ཚིགས་བ་ཅད་ཇི་སྙེད་མཐར་ཐུག་པ་ནི་མེ་མར་ལ་སོགས་པའི་སྒྲུབ་པ་གསུངས་སོ། །གཞན་ཡང་དག་གི་ཕྱག་རྒྱའི་མཚན་ཉིད་ཅེས་དང་པོ་བཟུང་ནས་རྣལ་འབྱོར་པ་དང༌། རྣལ་ ༄། །འབྱོར་མ་དགའ་ནས་རྩེ་ཞིང་འདི་དག་ནི། །ངག་དང་བརྡ་ཡི་ཕྱག་རྒྱའོ། །ཞེས་ཏེ། མཐར་ཐུག་པའི་བར་ནི་ཕྱག་རྒྱའི་བརྡ་བསྟན་པའོ། །དཔལ་རྡོ་རྗེ་སློབ་དཔོན་དགེ་བའི་གོ་ཆས་མཛད་པའི་དཔལ་ལྡན་གདན་བཞི་པའི་གཟིགས་པ་ལས་གཞན་གྱི་གདན་རྫོགས་སོ།། །། གཞན་གྱི་གདན་གྱི་ལེའུ་བཞི་པའི་རྣམ་པར་བཤད་པ།
Chinese
从那开始，瑜伽母众之中，我至，请开门，如是等所有偈颂，直至究竟，是关于火供等的修法。 此外，从“彼之手印的体性”开始，瑜伽士和瑜伽母欢喜嬉戏，这些是语和象征的手印。直至究竟之间，是手印的象征的开示。吉祥金刚阿阇黎善铠甲所著《吉祥四座观》中，他座圆满。 他座第四品之解释。
English
Starting from that point, all the verses such as "I come to the center of the Yoginis, please open the door," until the very end, are instructions on practices such as fire offerings. Furthermore, beginning with "the nature of their mudras," the yogis and yoginis rejoice and play; these are the mudras of speech and symbols. Up to the very end, it is the explanation of the symbols of the mudras. In the auspicious Four Seats Visualization composed by the glorious Vajra Acharya Gewai Gocha (Virtuous Armor), the other seat is complete. Explanation of the fourth chapter on the other seat.