Chinese
依靠它，使气息进入中脉。达姆比巴等人通过在脐轮处修习拙火而进入。铃杵师通过专注于心间和导脉的上端、下端这三处而进入。卢伊巴主要专注于脐轮的吽字（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。密集智慧足的传承是，首先在心间，然后是导脉的下端，再次在心间猛击要害而进入。在密集圣者传承中，首先是导脉的下端，然后依靠猛击心间要害，从而使气息进入中脉。所有这些方法，都是通过使气息进入中脉，从而生起乐空智慧，这方面没有差别。像这样修习，能够燃起脐密处的拙火，从顶轮降下菩提心，从而能够引生四喜，这方面也没有差别。虽然不必同时修习所有这些方法，但是如果了解续部和各位大成就者各自不同的观点，那是非常重要的。 第二，关于解释分类，分为两部分：正文和六支合为五次第的方法。 第一部分，有关于如何讲述的方法。根本续第六品中说：“咒语的确定证悟之身。”跟随这些话之后，《行集》中将次第分为六个：身远离、语远离、心远离、幻身、光明、双运。释续《金刚鬘》的《金刚念诵殊胜结合》中，跟随金刚之后，讲述了圣者的五次第和龙猛、无着的两种体系，其中金刚念诵或语远离放在首位的五次第。月称在第六品的注释中讲述了六次第，在第一品的注释中讲述了先生起次第的五次第。金刚鬘的纲要中，将身远离和语远离作为心远离的前行，讲述了四次第。如此这般，讲述方式的不同，其意图并不矛盾，因为只是分类和归纳而已。 第二部分是：如《愿文》中所说：“各自归纳和禅定、命勤、执持、随念、三摩地六支，完全归纳的甚深道次第五。”一般而言，关于六支，有从时轮中所说的六支等多种。
English
Through that, one causes the winds to enter the central channel. Ḍamphiba and others enter by meditating on the heat at the navel. Drilbupa enters by focusing on the heart and the three upper and lower ends of the dhūtī. Lūhipa mainly focuses on the Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Seed syllable Hūṃ) at the navel. The Guhyasamāja Yeshe Zhap tradition is: first the heart, then the lower end of the dhūtī, and again striking the heart as the key point to enter. In the case of the Guhyasamāja Ārya tradition, first the lower end of the dhūtī, then relying on striking the heart as the key point, one causes the winds to enter the central channel. All of them, by causing the winds to enter the central channel, generate the wisdom of bliss and emptiness without any difference. By meditating in this way, one can ignite the heat of the navel secret place, melt the bodhicitta from the crown of the head, and thus be able to draw down the four joys without any difference. Although it is not necessary to practice all these methods at once, it is very important to know the differences between the views of the tantras and the great accomplished ones. Second, regarding the explanation of the divisions, there are two parts: the actual and the method of condensing the six yogas into the five stages. The first part is how it is taught. In the sixth chapter of the Root Tantra, it says, "The mantra is the certain realization of the body." Following these words, the Compendium of Practices makes six stages: body isolation, speech isolation, mind isolation, illusory body, clear light, and union. In the Explanatory Tantra, Vajramala's "Excellent Combination of Vajra Recitation," following the vajra, the five stages of the noble ones and the two systems of Nāgārjuna and Asaṅga are explained, in which the five stages with vajra recitation or speech isolation placed first. Chandra explains six stages in the commentary on the sixth chapter, and five stages with the generation stage placed first in the commentary on the first chapter. In the outline of the Vajramala, body isolation and speech isolation are made the preliminaries to mind isolation, and four stages are also explained. The intention of these different ways of explaining is not contradictory, because it is merely a matter of classifying and summarizing. The second is: As stated in the Aspiration Prayer: "Individual gathering and meditation, prāṇāyāma, retention, recollection, samādhi, six limbs, the profound path of complete gathering, the five stages." In general, regarding the six yogas, there are many, such as the six-limbed yoga explained in the Kalachakra.