Chinese
在……的时候，风心运行，四种识；在证悟的时候，四种资粮道瑜伽的道次第自然存在。第二，安住于自性的条件有七种：事业安住于自性，以及四种念诵修持等，坛城安住于自性等，灌顶安住于自性等，供养安住于自性等，誓言安住于自性等，行持安住于自性等被宣说。第一种又分为两种：四种事业的安住方式的真实情况，以及火供安住于自性的情况。第一种又分为两种：四种事业如内般安住的方式，以及如秘密般安住的方式。第一种又分为两种：计数。第一，具体而言，在心间法轮上，四种事业的安住方式；正直。心间法轮的承载之器是四脉，这四脉的光有四种颜色，形状也有四种，它们安住于四种事业。也就是，右侧法性的脉，颜色白色，形状圆形，是息灾的事业；前方智慧的脉，颜色黄色，形状方形，是增益的事业；左侧功德的脉，颜色红色，形状半月形，是怀爱的事业；后方自续的脉，红黑色，形状三角形，是降伏的事业。第二，总体而言，在四脉轮上，四种事业的安住方式。正直。顶轮等四处处所的四种元素有四种事业，也就是，顶轮是土的坛城，方形黄色，是增益的处所；喉咙是风的坛城，半月形烟色，是怀爱；心间是火的坛城，三角形红黑色，是降伏；脐轮是水的坛城，圆形白色，是息灾的处所。或者说，处所。心间，脐轮，三岔路口，骨骼交汇处这四处所存在的地水火风四种元素也是四种事业的体性：水是息灾的事业，土是增益，火是怀爱，风是降伏的事业。第二，如秘密般安住的方式。正直。在明妃的秘密虚空中，四种事业自性本具而安住，也就是，外院三角形是降伏，中院方形是增益，生殖处是半月形怀爱，法界富饶之处的尖端，各种脉汇集之处圆形是息灾的事业。第二，火供安住于自性的方式。正直。也就是，在三岔路口，从让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：火种子字）中生出火，在骨骼交汇处，从扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：风种子字）中生出风，由此生起的火燃烧
English
At the time of..., the wind-mind moves, the four consciousnesses; at the time of realization, the stages of the path of the four accumulation path yogas naturally exist. Second, there are seven conditions that abide in themselves: activities abide in themselves, and the four recitations and practices, etc., the mandala abides in itself, etc., the empowerment abides in itself, etc., the offerings abide in themselves, etc., the vows abide in themselves, etc., the conduct is taught to abide in itself. The first is divided into two: the actual situation of how the four activities abide, and the situation of how the fire offering abides in itself. The first is divided into two: the way the four activities abide as internal, and the way they abide as secret. The first is divided into two: counting. First, specifically, on the Dharma wheel of the heart, the way the four activities abide; straight. The vessel that carries the Dharma wheel of the heart is the four channels, and the light of these four channels has four colors and four shapes, and they abide in the four activities. That is, the right channel of Dharma nature, white in color and round in shape, is the activity of pacification; the front channel of wisdom, yellow in color and square in shape, is the activity of increase; the left channel of merit, red in color and crescent-shaped, is the activity of subjugation; the rear channel of self-continuity, red-black in color and triangular in shape, is the activity of wrath. Second, in general, the way the four activities abide on the four chakras of the channels. Straight. The four elements of the four places, such as the crown chakra, have four activities, that is, the crown chakra is the mandala of earth, square and yellow, and is the place of increase; the throat is the mandala of wind, crescent-shaped and smoky, and is subjugation; the heart is the mandala of fire, triangular, red-black, and is wrath; the navel chakra is the mandala of water, round and white, and is the place of pacification. Or, the place. The four elements of water, earth, fire, and wind that exist in the four places of the heart, navel, triple junction, and bone junction are also the nature of the four activities: water is the activity of pacification, earth is increase, fire is subjugation, and wind is the activity of wrath. Second, the way it abides as secret. Straight. In the secret space of the consort, the four activities are naturally endowed and abide, that is, the outer courtyard, triangular, is wrath, the middle courtyard, square, is increase, the birth place is crescent-shaped subjugation, and the tip of the realm of abundance, where various channels gather, is round and is the activity of pacification. Second, the way the fire offering abides in itself. Straight. That is, at the triple junction, fire arises from raṃ (藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：fire seed syllable), at the bone junction, wind arises from yaṃ (藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：wind seed syllable), and the fire that arises from this burns.
English
Ra. The right channel Roma is pouring, the left channel Kyangma is injecting. The central channel Kundarma is the fire god, and the essence of wisdom is the burning god. The collection of afflictions and other conceptual thoughts is the fuel for burning. Thus, the fire offering is also naturally inherent and complete within oneself. Secondly, the four stages of approach and accomplishment reside within oneself. Straight. That is, the right channel of Dharmata, filled with bindus, is the essence of Suchness, which is the approach (bsnyen pa). The front channel of wisdom, filled with bindus, is the essence of the Samadhi of universal manifestation, which is the close approach (nye bsnyen). The left channel of qualities, filled with bindus, is the essence of the Samadhi of the single mudra, which is the accomplishment (bsgrub pa). The back channel of self-lineage, filled with bindus, is the essence of the Samadhi of elaboration, which is the great accomplishment (bsgrub pa chen po). In this, the way to complete the approach is that the channel place filled with bindus is the approach. Furthermore, the arising of bliss naturally is the close approach. Thus, recognizing and practicing it is the accomplishment. The increase of bliss, becoming manifest and experiencing it, is the great accomplishment. Thus, the four stages of approach and accomplishment are also naturally inherent and complete within oneself. Thirdly, the mandala resides within oneself. Straight. The four root channels, if divided, are Dharmata. The channel of qualities has three and three, which is six. The channels of wisdom and self-lineage are not divided, so there are two, which are eight branches. The Shirana channel mandala is the mandala. The essence of wisdom is the center, residing in the middle, and the eight channels reside in the surrounding, so it is also naturally inherent and complete within oneself. Fourthly, empowerment resides within oneself. Straight. The abiding is the channels, and the basis is the bindus. From the outside, there are ten beneficial empowerments, internally there are five empowerments of ability, and three secret profound empowerments. The eighteen empowerments are naturally inherent and complete within oneself. That is, firstly, the ten beneficial empowerments and their corresponding aspects are naturally present in one's own lineage. The eight consciousness aggregates are inherently the five wisdoms, inherently residing within oneself, which is the crown ornament. The left and right Ro-Kyang swaying is the hair knot, and the thirty bindus inside the Kundar are arranged like a garland, which is the garland. The network of channels pervading the entire body is the armor. The empowerment of skillful means and wisdom is the victory banner, and the collection of conceptual thoughts residing as deities is the mudra. The thirty petals of the great bliss channel
English
Twenty-four root umbrellas. The place of the root is said to be a vase filled with bindus. Not abandoning desire, but enjoying it in the mind, or food and drink that the tongue cannot taste, and the essence of the five elements residing in the five syllables, the five essences reside within oneself. Secondly, the five empowerments of ability reside: At the root of the ear, the sound of the tactile bindu, the ability to hear resides within oneself. Various thoughts move and reside in the heart, the tactile bindu resides, it is the empowerment of meditation. At the root of the lotus of the two hands, the ability to do actions, the tactile bindu resides, it is activity. The tongue, with the bindu, can clearly express the words to be spoken, it is the empowerment of speaking. The five limbs can do all actions, the tactile bindu resides, it is Vajra King, possessing the empowerment of vast teachings. Thirdly, possessing three profound empowerments: Ultimate unborn is the secret empowerment. Conventional illusion is wisdom and knowledge, union truth indivisible is the great bliss empowerment. Thus, if these supreme outer, inner, and secret empowerments are not complete within oneself, even if the empowerments are bestowed, they will not be obtained. Therefore, it is said that the completeness of the empowerments resides within oneself. Fifthly, offerings reside within oneself, upright. The secret placement of the inner goddess is the union mantra entering the generation mantra, or the union that generates bliss entering, is the secret goddess. Furthermore, the four secret goddesses are: At the root, adorned with the qualities of bindus is Lasyama. The uninterrupted bindu is Malyama. The sound of Ha and Si is proclaimed by Ghirtima. That which pleases with bliss is Ratima. The four inner goddesses are: That which satisfies with bliss is Dhupema (Tibetan:, Sanskrit Devanagari: धूपेमा, Sanskrit Romanization: dhūpemā, Chinese literal meaning: incense goddess). That which scatters bliss is Pushpema (Tibetan:, Sanskrit Devanagari: पुष्पेमा, Sanskrit Romanization: puṣpemā, Chinese literal meaning: flower goddess). That which illuminates bliss is Alokema (Tibetan:, Sanskrit Devanagari: आलोकेमा, Sanskrit Romanization: ālokemā, Chinese literal meaning: light goddess). That which pervades with bliss is Gandhema (Tibetan:, Sanskrit Devanagari: गन्धेमा, Sanskrit Romanization: gandhemā, Chinese literal meaning: fragrance goddess). The five desire goddesses are the father and mother, mutually adorned and beautiful with the bindus of the sun and moon, are the goddess of form. Moving and proclaiming the sound of Ha and Si is the goddess of sound. That which satisfies with bliss is the goddess of smell. Experiencing bliss is the goddess of taste. The contact of secret consciousness with objects and senses is the goddess of touch. And is a separating word. At the root of the anus is excrement, at the navel chakra is flesh, at the roma nadi is blood, at the kyangma nadi is urine, at the kundharma nadi is bodhicitta. These five samaya substances are naturally inherent.
Chinese
是供养安住于自身，而不是存在于外境。这是总结性的词语。第六，安住于誓言。真实而言，以上所展示的那些，都以自性安住于自身，不会超越，因此是誓言。因为身语意三者自性本就具备并安住，所以称为萨玛雅（藏文：ས་མ་ཡ་，梵文天城体：समय，梵文罗马拟音：samaya，汉语字面意思：誓言）。第七，展示了行为安住于自身。真实而言，从自性角度来说，身语意三者的造作行为有三种。从外在来看，就是通过身语意三者的行为来进行实际的行为。从内在来看，脉的颜色和形状是身，脉中明点的文字形状是语，安住于其中的八识聚的觉受是安乐的自性，这是意。从秘密的观点来看，秘密的处所莲花是身，秘密的权能是语，秘密的识是意。或者说，外在是身的行为，内在是语的行为，秘密是意的行为。像这样，在外内秘密三种层面，身语意三者的造作所进行的一切行为，都是胜者的事业和行为，自性本来就自然具备并安住于自身。第二，方法道安住于自身。真实而言，虽然执着和贪恋安乐，本身就是导致三界轮回的原因，但另一方面，如果以观察安乐的方式来掌握安乐的方法，那么，自性或事物俱生智就会在道者的心中得以实现。第二，果安住于自身，分为两种。第一，通过教理和正理，承认了分别念的集合，也就是果，是本尊坛城的自性。真实而言，因为五蕴的智慧没有生灭，所以五蕴和五部的自性不可分割，因此是金刚。蕴的特征是多种组合，因此，五蕴的支分，包括八十种分别念之山，全部圆满，显现为五方圆满报身佛，被称为五部。等等，等等这些词语包括了十二处和十八界。一切事物都依赖于五种元素，内部的依赖方式是执取两个蕴的作用，十二处和十八界的自性都安住于本尊和佛母的自性中，所以称为安住于果。对此，在广说中提到：自