Chinese
是的，因为《文殊自现观点略示》、《观世音之无垢光》、《金刚手之胜乐续释》和《金刚心要之喜金刚释》中，都广弘而明示了此道。既然那些的密意如此成立，那么一切的佛子大菩萨的密意也成立，因为那些的密意相同，行道也相同。此外，所有成就者的共同祖师萨ra哈（萨惹哈）也认为只有此道，因为他所著的《多哈藏之歌》中，完全以仅限于六支瑜伽的佛法术语遍布始终。邬金（乌仗那）圣地的最主要成就者国王因扎菩提（印第布提）也为了成就智慧，而遮止了一切的邪道，开示了此金刚瑜伽。阿阇黎圣天也引用了《吉祥秘密成就》作为依据，此论是阿阇黎莲花金刚最初所著，其中所说的文字安立和四印之义，与此法意义相同。阿阇黎成就者马胜等众多成就者的密意汇集，由阿阇黎断行者记录的《大印不可思议》之论义，也安住于此道。此外，成就者们的无量多哈金刚歌，也大多是圆满开示金刚瑜伽之道，或者开示部分部分。不仅如此，阿阇黎龙树所著的《五次第》和圣天所著的《集行灯论》中，有些地方只是名称不同，但开示的也是此道，即身远离是念住，语远离是命勤，心远离是执着，幻身是随念，光明是等持，双运是等持的果。阿阇黎金刚铃的《五次第》中，也开示了金刚瑜伽的意义，其五次第是：自加持，杂色金刚，宝瓶充满，扎烂达喇，不可思议次第这五种。其中，无种子的自加持
English
Yes, because in the "Brief Exposition of Mañjuśrī's Own View," "Immaculate Light of Avalokiteśvara," the commentary on the Hevajra Tantra of Vajrapāṇi, and the commentary on the Hevajra of Vajra Heart, this path alone is extensively and clearly taught. Since the intention of those is thus established, the intention of all the great bodhisattvas, the sons of the buddhas, is also established, because their intentions are the same and their path is the same. Furthermore, the common ancestor of all siddhas, Sarahah, also holds this path alone, because in his Dohakośa songs, the entire beginning and end are pervaded by the language of dharma that is exclusively under the control of the six-limbed yoga. In the sacred place of Oḍḍiyāna, the most important siddha, King Indrabhūti, also blocked all evil paths in order to achieve wisdom, and taught this Vajra Yoga. Ācārya Āryadeva also cites the "Glorious Secret Accomplishment" as a source, which was originally written by Ācārya Padmavajra, and the meanings of the letters and the four mudrās spoken of therein are of the same meaning as this dharma. The collection of the intentions of many siddhas, such as the siddha Aśvaghosa, and the meaning of the text "Mahāmudrā Inconceivable," written down by Ācārya Ṭogcéwa, also abides in this path alone. Furthermore, the endless dohā vajra songs of the siddhas are mostly those that completely show the path of Vajra Yoga, or show parts and parts. Moreover, in Nāgārjuna's "Five Stages" and Āryadeva's "Lamp That Compiles Practice," in some places, only the names are different, but this path is taught, namely, body isolation is mindfulness, speech isolation is life exertion, mind isolation is grasping, illusory body is recollection, luminosity is samādhi, and union is the fruit of samādhi. In the "Fifth Stage" of Ācārya Vajraghaṇṭāpāda, the meaning of Vajra Yoga itself is also taught, and its five stages are: self-blessing, variegated vajra, filling the vase, Jālandhara, and the inconceivable stage. Among these, the seedless self-blessing.
Chinese
地界、水界、火界、风界、空界、识界，此为六界。此处所说的“无色界”，是把否定词加在低劣的事物上，实际上色是存在的。因此，一切有情众生的身体上，虽然仅仅是六界的成分都具备，但以大多使用的角度来说，除了识界以外的五界中，无色界只有空界，是为一具；第四禅在此之上加风界，是为二具；其他色界，即第三禅、第二禅、第一禅的天神们，在之前的界上加火界，是为三具；欲界的天神们，在之前的界上再加水界，是为四具；人类众生在之前的界上再加地界，是为五具。而识界是周遍一切的，然而其他界微细时，识也微细，其他界粗大时，识也粗大。因此，如同人身上所遍及的五界具有强大的力量一样，能遍及的识也具有强大的力量，所以称为具有六界。如此说来，这里所说的空界，不像“虚空与断灭二者”那样的虚空，不被认为是实有。所谓的空性之微尘，虽然不怎么进行接触阻碍的活动，但却是微尘的特点，是超越根识对境的。经部中也说：“士夫是六界聚合而成”，与此意义相同。如此说来，如同士夫的身体普遍具有五界一样，作为所依的明点菩提心也具有五界，与五者无离混合的所依，即心的法之变化，具有安乐习气等，就是识界。如此说来，由于诸蕴中最粗大的是地界，因此，它的明点以及依于它的变化安乐识界也极其粗大。所以在修道的时候，粗大的地界容易执持，执持了粗大的，微细的也会自然而然地被束缚。如果一开始不束缚粗大的，就没有单独束缚微细的方法。因此，为了在此生获得殊胜的成就，必须修持不变化的安乐，为此必须成就融乐无死。而这两者都依赖于束缚菩提心，所以在束缚的时候，必须从粗到细依次束缚。
English
The earth element, water element, fire element, wind element, space element, and consciousness element are the six elements. Here, the term "formless realm" is used by adding a negative particle to something inferior, but form does exist. Therefore, although the bodies of all sentient beings merely possess all the components of the six elements, considering the elements that are mostly used, among the five elements other than the consciousness element, the formless realm only has the space element, which is one possession; the fourth dhyana has the wind element on top of that, which is two possessions; other form realms, namely the gods of the third, second, and first dhyanas, have the fire element added to the previous ones, which is three possessions; the gods of the desire realm have the water element added on top of that, which is four possessions; human beings have the earth element added on top of that, which is five possessions. The consciousness element pervades everything, but when the other elements are subtle, consciousness is also subtle, and when the others are coarse, consciousness also appears coarse. Therefore, just as the five elements that pervade the human body have great power, the pervading consciousness also has great power, so it is called having six elements. Thus, the space element mentioned here is not considered a real entity like the space in "space and cessation are two." The so-called empty particle does not engage much in the activity of contact and obstruction, but it is a characteristic of particles and is beyond the scope of sensory perception. The Sutra tradition also says, "A person is a combination of six elements," which has the same meaning. Thus, just as the body of a person universally possesses five elements, the dependent bindu bodhicitta also possesses five elements, and the dependent, which is inseparable and mixed with the five, namely the changes of the mind's dharma, along with bliss and latent tendencies, is the consciousness element. Thus, since the coarsest among the elements is the earth element, its bindu and the changing bliss consciousness element that depends on it are also extremely coarse. Therefore, during the stage of practicing the path, the coarse earth element is easy to hold, and by binding the coarse, the subtle will also be bound naturally. If the coarse is not bound at the beginning, there is no way to bind the subtle alone. Therefore, in order to attain the supreme accomplishment in this life, one must cultivate unchanging bliss, and for that, one must accomplish melting bliss and immutability. Both of these depend on binding the bodhicitta, so when binding, one must bind from the coarse to the subtle in sequence.
Chinese
因为如此，具有六界之身的众生，才说能在一生一世中成就智慧身之胜妙成就，对其他众生则未曾宣说。虽然那并非不可能，但发生的情况极其稀少。所谓一生一世能引领至佛地，是指前世进入密法之具缘者，今生获得殊胜成就，乃是经由累世修行而获得成就，并非一生就能成佛。不仅如此，前世依循显宗，已掌握道路之端绪，且在相续中生起与解脱分相似之功德者，今生修持密法而获得解脱，然因解脱之道已于相续中生起，故仍需于轮回中再次受生一次，因此并非一生获得殊胜成就。那么，应该如何理解呢？必须在前世广积共通与不共通之福德善根，并立下特殊之愿，否则今生将无法进入密咒乘。然而，若前世未曾在相续中生起哪怕是微小的资粮道功德，而此生进入密咒之门，新产生起与解脱分相似之功德，在此一生之中，尚未面临死亡之际，便能成就殊胜之义，即不舍弃此异熟身，舍弃不净之身，转变为安住于智慧身，此即称为一生获得殊胜成就，或获得大手印之成就，或成就无二智慧身，或获得双运，此乃获得小佛之果位，故得名为现证菩提。自此之后，不再受业惑之影响而有生死，且智慧身亦永不间断，依靠此依凭，最终现证究竟圆满之佛陀真身或无学双运。如此一来，最初是人身，其后是双运之身，经历了两个身体，因此是否会认为并非一生一世之身呢？一般而言，如前所述，获得双运亦可安立为成佛，获得某种殊胜之共同成就亦可安立为成佛。
English
Therefore, it is said that only beings with the six elements can achieve the supreme accomplishment of the wisdom body in one lifetime and one body, but it is not said for others. Although that is not impossible, it is extremely rare. The so-called leading to the state of Buddhahood in one lifetime and one body refers to those who have entered the secret mantra in previous lives and have the karmic connection to attain supreme accomplishment in this life. It is through lifetimes of practice that they attain supreme accomplishment, not becoming a Buddha in one lifetime. Moreover, those who have relied on the Sutra system in previous lives and have grasped the beginning of the path, and have generated qualities similar to liberation in their continuum, even if they attain liberation by practicing secret mantra in this life, because the path of liberation has already been generated in their continuum, they still need to take one more rebirth in samsara due to karma and afflictions. Therefore, it is not attaining supreme accomplishment in one lifetime. So, what should we think? It is necessary to accumulate common and uncommon roots of virtue of merit in previous lives, and to make special aspirations. Otherwise, one will not be able to enter the Mantrayana in this life. However, if one has not generated even a small amount of accumulation path qualities in their continuum in a previous life, and enters the door of mantra in this life, newly generating qualities similar to liberation, then in this one lifetime, before the moment of death arrives, they can achieve the meaning of supreme accomplishment. That is, without abandoning this ripened body, abandoning the impure body, and transforming into abiding in the wisdom body, this is called attaining supreme accomplishment in one lifetime, or attaining the accomplishment of Mahamudra, or accomplishing the non-dual wisdom body, or attaining union. This is attaining the state of a small Buddha, so it is named manifest enlightenment. From then on, there is no birth or death due to the influence of karma and afflictions, and the wisdom body is also uninterrupted. Relying on that basis, one ultimately manifests the actual body of the complete Buddha or the non-learning union. In this way, first there is the human body, and later the body of union, so having gone through two bodies, one might think that it is not one lifetime and one body. In general, as mentioned above, attaining union is also considered to be Buddhahood, and attaining some supreme common accomplishment is also considered to be Buddhahood.
Chinese
由于存在安立等多种情况，因此不能执着于单一的佛教术语。然而，即使在这里以圆满正等觉佛陀的角度来说，从最初生起解脱分到后来获得究竟的果位之间，由于没有被死亡所中断，所以是唯一的一生。一般来说，对于身体来说，不仅有异熟身的前后两种，而且还经历了身体越来越好的多种变化。但是，异熟血肉之躯是在种姓血脉没有中断的情况下转变的，而不是以遗弃的方式舍弃的。而且，由于没有新取第二个异熟身，所以说是唯一的身体。究竟而言，智慧之身是本来的身体。异熟消尽时，仅仅是清楚地见到它而已，并不是新取身体。而且，智慧之身也不是身体本身，因此也不是安立一个或多个身体的基础。有些人虽然获得了佛陀的智慧显现，但却认为不净之身没有转变，或者认为这个血肉之躯就是智慧之身等等，这些都是由愚痴所驱使的，并且被各大续部注释所禁止。但是，在这里不阐述破立的戏论。所谓近道速道殊胜，现在有些人为了让愚昧的人高兴，说“仅仅理解就能解脱，仅仅听闻就能解脱”等等，说了很多深奥的话，这仅仅是增强了词语的力量而已。认为心升到虚空，现在不用戴头盖骨了，仅仅是不再受生就获得了成佛的意义等等，这些都是愚蠢的言论，甚至不值得智者研究。因此，仅仅通过声闻缘觉的道不能成佛，而且波罗蜜多乘需要三个无数大劫，下部续部也说了八劫、三劫和十六生等等，这些都是远道。而一生就能成佛，也不是在无上道的生起次第中宣讲的，因此，只有圆满次第金刚瑜伽才是近道速道。在其他的续部之王中，都用金刚语隐藏和保密