Chinese
遮断，四瑜伽之誓言，六瑜伽之誓言，四菩提之誓言，以及六族之支分等的解释中，首先是，出自《密集金刚》而非常清晰。然而，对于圣者派来说不太合适，对于智慧足派来说则非常合适。因为圣者派没有最胜菩提之慢，将三十二尊神安置于身，超过了十二处之数，并且观修的智慧勇识也与自己的面容手印不同，所有现观都以四支归纳而阐明，但两位胜王却未归纳于四支。因此，此时若依随密集足派来解释则较为容易。其中，《密集根本续》云：“修持之三摩地善巧，近修生起与，修持之义誓句与，大修持等四者。”知晓金刚之差别后，从彼之后当修诸业。如是简略开示后，修近修支分有三轮，即十二支分。小轮四者为：修持之三摩地善巧，当修最胜菩提。彼亦生起因金刚持，于胎中生起坛城后，当予众生以悲悯之灌顶，即前行与，以中有入之缘而融化，以四天女之歌声劝请后，从果金刚持中起立，直至以最胜菩提之慢而念诵真言为止，是为正行，即修持。近修成就胜，当辨别金刚生处。如是生处加持是为近修。以观想真言之主，于修持之时宣说劝请。真言即诸天，彼等一切之主，身语意金刚三者，即加持三门而融入智慧者，是为修持。于修持大者之时，自身真言金刚者之形，于顶严上观想主尊，将成就智慧金刚。自身真言金刚者，即与自身相同之智慧勇识，即三层勇识，灌顶并作部主之印。中间四轮是，佛母
English
Among the explanations of severance, the vows of the four yogas, the vows of the six yogas, the vows of the four bodhisattvas, and the explanation of the six families' limbs, the first is that it is very clear from the Guhyasamaja. However, it is not very suitable for the Arya school, but it is very suitable for the Yeshe Zhap school. Because the Arya school does not have the pride of supreme enlightenment, placing the thirty-two deities on the body exceeds the number of the twelve sources, and the wisdom heroes and heroines who are meditated upon are also different from their own faces and hand gestures. All the Abhisamayas are summarized and clarified by the four limbs, but the two supreme kings did not summarize them into the four limbs. Therefore, it is easier to explain it according to the Guhyasamaja Zhap school at this time. Moreover, from the Guhyasamaja Root Tantra: "The skillful samadhi of recitation, the arising of near attainment, the vow of the meaning of attainment, and the four great attainments." After knowing the distinctions of the vajra, then perform the actions. As such, after briefly pointing out, there are three rounds of recitation and attainment limbs, which are twelve limbs. The four small rounds are: The skillful samadhi of recitation, one should meditate on the supreme enlightenment. It also generates the cause, Vajradhara. After generating the mandala in the womb, one should give the initiation of compassion to sentient beings, that is, the preliminary practice, and dissolving by the condition of entering the intermediate state. After being urged by the songs of the four goddesses, one arises from the fruit Vajradhara, and until reciting the mantra with the pride of supreme enlightenment, it is the main practice, that is, recitation. Near attainment achieves the best, one should discern the vajra source. As such, the blessing of the source is near attainment. By meditating on the lord of mantras, it is said to urge during attainment. Mantras are the deities, the lord of all of them, the three vajras of body, speech, and mind, that is, blessing the three doors and merging with wisdom, is attainment. At the time of performing the great attainment, the form of oneself as a mantra vajra holder, on the crown of the head, one should contemplate the lord, and the wisdom vajra will be accomplished. Oneself as a mantra vajra holder is the wisdom hero and heroine who is the same as oneself, that is, the three-layered hero and heroine, initiating and making the seal of the family lord. The four middle rounds are, the mother
Chinese
从而生起四支，应当于一切时中观察修持的智慧甘露。此乃一切明咒之明咒，成办一切明咒之义。大寂静处之地域，极为寂静之处，山林水边，恒常禅定方能成就。四种大周遍是，或者以四金刚，以坚固之苦行而修持。身语意三者成为平等性，若修持则能获得成就。如是于坛城胜妙母之虚空中生起坛城。于外在之开展，应圆满四支，即是观待于轮围。因此，生起誓言尊乃是近修，生处加持是近成，身语意之加持是成办，灌顶印持是大成。下文将广说之黑行派之胜乐修法亦与此相同。此外，空行海等诸多胜乐，以及饮血金刚等大多数皆与此相同，故此派系极为广遍。时轮中所说之四支是，从因金刚持之虚空中开展一切坛城是近修与坛城胜妙。果金刚持之坛城开展虚空而融入智慧尊，以及加持灌顶之间是近成与事业胜妙。观想上降之乐，修持明点瑜伽是成办。观想下固之乐，修持微细瑜伽是大成。第二是如上所说之主尊之近修四支，如同主尊之生起次第。首先是结合轮围之坛城开展具足支分是坛城胜妙。以微细明点之瑜伽等生起智慧是事业胜妙，乃是胜乐、欢喜金刚、密集金刚等大多数之派系。四座派之派系是在虚空中生起主尊是首先结合。生起宫殿，幻化本尊众之坛城，迎请智慧尊后以四印印持，灌顶供赞等是粗略坛城之瑜伽是坛城胜妙。念诵身坛城供赞等是事业胜妙。
English
Thus, the four limbs arise, and the wisdom nectar of practice should be contemplated at all times. This is the mantra of all mantras, accomplishing the meaning of all mantras. The location of a great secluded place should be extremely isolated, and constant meditation in mountains, forests, and by the water's edge will lead to accomplishment. The four great circumambulations are: or with the four vajras, one should practice with steadfast asceticism. When the three bodies become equality itself, accomplishment will be attained through meditation. Thus, the mandala is generated in the space of the supreme mother of the mandala. In the external expansion, the four limbs should be perfected, which is to say, in relation to the circle. Therefore, generating the Samaya being is approach, blessing the sense bases is proximate accomplishment, accomplishing the blessings of body, speech, and mind, empowerment and sealing is great accomplishment. The method of accomplishing Hevajra according to the Black Practitioner's tradition, which will be explained in detail below, is also similar to this. Furthermore, many Hevajras such as the Ocean of Dakinis, and most of the Heruka cycles, etc., are similar to this, so this tradition is extremely widespread. The four limbs explained in the Kalacakra are: generating all mandalas from the space of the cause Vajradhara is approach and the supreme mandala. The mandala of the result Vajradhara expands the space and dissolves the wisdom being, and between the blessing and empowerment is proximate accomplishment and action supreme. Meditating on the bliss of descending, practicing bindu yoga is accomplishment. Meditating on the bliss of stabilizing below, practicing subtle yoga is explained as great accomplishment. The second is the approach and accomplishment of the main deity as mentioned above, like the four limbs of the main deity's generation stage. First, the combination of generating the mandala of the retinue with its limbs is the supreme mandala. Generating wisdom through subtle bindu yoga, etc., is the supreme action, which is mostly the tradition of Hevajra, Chakrasamvara, Guhyasamaja, etc. The tradition of the four seats is: generating the main deity in the sky is the first combination. Generating the palace, emanating the mandala of the deity assembly, inviting the wisdom being and sealing with the four seals, empowerment, offerings, praise, etc., the yoga of the coarse mandala is the supreme mandala. Reciting the body mandala, offerings, praise, etc., is the supreme action.
Chinese
关于佛顶，称为因金刚持，最初的结合，果金刚持，四支圆满的坛城胜王。从开展和收摄身坛城等来说，是胜王。此外，在摩诃摩耶和佛陀合修等中，也有许多差别。第三，从阎魔敌的红黑二续来说：最初是修瑜伽，第二是随瑜伽，第三是极瑜伽，第四是瑜伽大。如是简略地开示。圆满金刚萨埵，如此认为是瑜伽。彼之同因天之身，被称为随瑜伽。一切轮圆满，认为是极瑜伽。身语意等，以及天之眼等加持，智慧轮安置，以及供养和广大赞颂，称为瑜伽大。从五现证来说，生起因金刚持是瑜伽，以歌声劝请，生起果金刚持是随瑜伽，从虚空中开展坛城本尊众是极瑜伽，加持诸根和三门，迎请智慧尊，灌顶供养赞颂等，说是瑜伽大。而胜乐金刚的宗派，主要结合卵生之方式，最初两个现证以上是瑜伽，第三个是随瑜伽，后面两个现证，同时生起一切坛城和身坛城以及剩余支分是极瑜伽，坛城收摄为光明是瑜伽大。从四座和合修等中，也说有各自不同之处。三种等持和四瑜伽的誓言本尊瑜伽，也从外续瑜伽中宣说，因为没有所净、能净、结合方式和以乐空增广，所以不属于无上的生起次第，但有相似的特征。第四，在释续金刚鬘中：瑜伽、随瑜伽，极瑜伽、瑜伽大。最初的结合简略，如是坛城胜王，事业的。
English
Regarding the Buddha's crown, it is called the cause Vajradhara, the initial union, the result Vajradhara, the mandala of the complete four branches, the supreme king. From the expansion and contraction of the body mandala, etc., it is said to be the supreme king. Furthermore, in Mahamaya and Buddha Samayoga, etc., there are also many differences. Thirdly, regarding the red and black tantras of Yamantaka: First is the yoga of meditation, second is the subsequent yoga, third is the supreme yoga, fourth is the great yoga. Thus, it is briefly shown. The completion of Vajrasattva, it is considered to be yoga in this way. The body of the deity of the same cause as that, is known as subsequent yoga. The complete perfection of all chakras, is considered to be supreme yoga. Body, speech, and mind, as well as the blessings of the eyes of the deities, the placement of the wisdom wheel, as well as offerings and great praises, are called great yoga. From the five Abhisambodhis, the generation of the cause Vajradhara is yoga, urging with songs, the generation of the result Vajradhara is subsequent yoga, the expansion of the mandala deity assembly from within space is supreme yoga, the blessing of the senses and the three doors, inviting the wisdom beings, empowerment, offerings, praises, etc., are said to be great yoga. And in this tradition of Chakrasamvara, the manner of egg-born is mainly combined, the first two Abhisambodhis and above are yoga, the third is subsequent yoga, the latter two Abhisambodhis, simultaneously generating all mandalas and the body mandala and the remaining limbs are supreme yoga, the mandala being absorbed into luminosity is great yoga. From the four seats and union practices, etc., there are also different explanations. The three samadhis and the deity yoga of the vows of the four yogas are also explained from the outer tantras of yoga, because there is no object of purification, agent of purification, method of union, and no expansion with bliss and emptiness, therefore it does not belong to the unsurpassed generation stage, but there are similar characteristics. Fourth, in the explanatory tantra Vajramala: Yoga, subsequent yoga, supreme yoga, great yoga. The initial union is brief, thus the supreme king of the mandala, of action.
Chinese
追随至尊瑜伽之后，龙树著有《集密略法》。其中，积聚资粮、防护轮、空性修习先行，于坛城中央以剩余供品作坛城，刹那间生起一切本尊，将其收摄于自身，又将其收摄于光明。于此修习空性，以及月亮、种子字、手印、最初金刚身圆满生起，此五者作为五现证。之后，依凭舒卷，将化身金刚萨埵转变为三面。布置身坛城，身语意加持，修习三重菩提心。未作灌顶，仅布置部主。未生明妃，于身上布置明妃众。从虚空秘密加持直至后续次第，皆为最初结合。从明点幻化虚空坛城，一一本尊皆由八门生起，因此不作智慧引入和特殊灌顶。此为坛城胜王。之后，微细明点的瑜伽，念诵，主尊融入光明。由此四明妃以歌声劝请融化而起立。对其赞颂供养，作为胜王所作的最初结合，初现证为近修，之后从执持直至身坛城为近成就，以及金刚三修，三重菩提心说为大成就，但仅说片段，故不显现为摄集一切现证。此后，此乃主要为六瑜伽之系缚，即最初结合为瑜伽，后续瑜伽，极瑜伽，大瑜伽四者，坛城胜王，事业胜王共六者。从月亮至菩提心为瑜伽，后三菩提心为后续瑜伽，之后至身坛城圆满之间为极瑜伽，金刚三加持至后续次第之间为大瑜伽。第五者，出自《密集金刚后后续经》、《胜乐轮经》和《真实结合经》等： 第一空性菩提心， 第二于彼种子摄， 第三于彼圆影像， 第四于彼安立字。此为堕胎之本尊众及