English
Meditate on the distinctions of the six tastes, such as bitterness, as accomplishing the meaning. Definitely, the wind that pervades relies on the sense bases of the body to perform the actions of the five types of touch, which is the Touch Vajra Mother. Furthermore, the touch that abides in one place is Vairochana. The touch of embracing is Ratnasambhava. The touch of kissing is Amitabha. The touch of breathing is Amoghasiddhi. Meditate on the touch of the union of the bhaga and linga as Akshobhya. Thus, there are twenty-five skandhas, twenty dhatus, thirty ayatanas including the five wisdoms, and twenty-five objects, totaling one hundred families. In this, the four outer elements are made the masters of purifying both inner and outer, and one meditates on merging into the four inner elements, etc. Furthermore, having gained stability in all the coarse and subtle stages of the generation phase up to the yoga of thought, one meditates on the hundred families, the five families, and the three families, that is, the first three isolations of the body, in a gradual manner of vast expansion and then contraction. Therefore, the Gos lineage masters believe that as a key instruction, for beginners, by the power of accordant aspiration and meditation, one establishes the five stages of guidance for beginners, or for those who dislike complexity, one should initially enter the one great secret family. Assuming that one has already gained clarity in the generation phase, merely recognizing that the inner and outer dharmas of the skandhas, dhatus, etc., are those particular deities, even without intentionally meditating on the forms of the faces and hands, one contemplates the arising of clarity as the deities of the hundred families, etc. The Gos lineage masters believe that it is sufficient to recognize them as a skilled doctor introduces medicines to a student, and it is not necessary to generate the forms of the faces and hands, etc., through generation rituals. In general, even if one does not meditate on the forms of the deities, if one develops a firm devotion to those particular deities, it has the effect of the isolation of the body becoming merely a support for vajra recitation. Therefore, this isolation of the body, along with retreat in the mountains and valleys of the generation and completion phases, and the deepest aspects of the generation phase, and the ultimate aspects of the completion phase, all arise from the differences in the way of guiding, which are slightly different. Therefore, those skilled in key instructions understand all of these without confusion. However, even when meditating on this without having previously gained stability in the generation phase, one does not need to rely on other generation rituals with forms of faces and hands, but in an instant.
Chinese
在口诀传承中，明确地阐明地基是非常好且绝对必要的。一般来说，为了生起身远离次第的证悟，必须要有从乐空之中自生的本尊身相。要知道，百部、五部、三部、一部等，不仅仅是本尊数量的多少，而是道路高低的巨大差别。在此，按照随顺道轨的方法，将五部毗卢遮那佛全部作为大部，身色基色为白色，作为小部，则以各自的光彩来庄严。就形体而言，毗卢遮那佛的毗卢遮那佛极为白色，毗卢遮那佛的不动佛白色而带蓝色光彩，毗卢遮那佛的宝生佛白色而带黄色光彩，毗卢遮那佛的无量光佛白色而带红色光彩，毗卢遮那佛的不空成就佛白色而带绿色光彩。或者，也可以观想身色为五部各自的颜色。无论如何，都要按照现观，观想五尊佛具有确定的毗卢遮那佛的法器。由此，其他诸尊也同样可以类推。第二，以小部为主的二十部毗卢遮那佛为真实的毗卢遮那佛，二十部不动佛次第为真实的不动佛，二十部宝生佛为真实的宝生佛，二十部无量光佛为真实的无量光佛，二十部不空成就佛为真实的不空成就佛，刹那间如现观般清晰地显现面容和手印，强烈地修习信解，最终安住于仅仅显现于彼的状态中。第三，珍宝部和如来部的一切都融入身金刚毗卢遮那佛，事业部的一切和莲花部的一切融入语金刚无量光佛，不动佛部的一切和遍行金刚持融入意金刚不动佛。观想自己的身体为身金刚毗卢遮那佛，白色，三面六臂；语为语金刚无量光佛，红色，三面六臂；心为意金刚不动佛，蓝色，三面六臂。并安住于彼显现之中。 第四有三点。首先，归纳为一部，因为身语意三者本体无别。观想自己的身语意三者无有分别，为大金刚持的本体。
English
It is very good and absolutely necessary to have a clear explanation of the ground in the lineage of oral instructions. In general, in order to generate the realization of the stage of bodily isolation, it is necessary to have the form of a deity that arises spontaneously from bliss and emptiness. It should be known that the hundred families, five families, three families, and one family are not just about the number of deities, but there are great differences in the height and lowness of the path. Here, according to the method of following the path, all five families of Vairochana are regarded as great families, with the base color of the body being white, and as small families, they are adorned with their respective colors. In terms of physical form, Vairochana's Vairochana is extremely white, Vairochana's Akshobhya is white with a blue hue, Vairochana's Ratnasambhava is white with a yellow hue, Vairochana's Amitabha is white with a red hue, and Vairochana's Amoghasiddhi is white with a green hue. Alternatively, one can also visualize the body color as the respective colors of the five families. In any case, according to the Abhisamayalankara, one should visualize the five deities with the definite attributes of Vairochana. By this, the others can also be inferred. Second, the twenty families of Vairochana, with the small family as the main focus, are the actual Vairochana, the twenty stages of Akshobhya are the actual Akshobhya, the twenty families of Ratnasambhava are the actual Ratnasambhava, the twenty families of Amitabha are the actual Amitabha, and the twenty families of Amoghasiddhi are the actual Amoghasiddhi. In an instant, one should clearly manifest the faces and hand gestures as in the Abhisamayalankara, intensely cultivate faith and devotion, and finally abide in the state of merely appearing as that. Third, all of the Ratna family and the Tathagata family merge into the body Vajra Vairochana, all of the Karma family and all of the Padma family merge into the speech Vajra Amitabha, and all of the Akshobhya family and the all-pervading Vajradhara merge into the mind Vajra Akshobhya. Visualize your own body as the body Vajra Vairochana, white, with three faces and six arms; speech as the speech Vajra Amitabha, red, with three faces and six arms; and mind as the mind Vajra Akshobhya, blue, with three faces and six arms. And abide in that appearance. Fourth, there are three points. First, to gather into one family, because the essence of body, speech, and mind is inseparable. Visualize your own body, speech, and mind as inseparable, as the essence of the great Vajradhara.
Chinese
具有蓝白红三色的三面六臂身相。右手中的是金刚杵、法轮、莲花，左手中的是铃、珍宝、宝剑。观想与自显现的明妃相结合的身相，清晰显现。如何能以自知自身为大金刚持身相的方式，自然生起殊胜的明相。之后，将三面六臂收摄为白色金刚持，一面二臂，双足金刚跏趺坐。手持金刚杵和铃，拥抱自显现的明妃。观想其具足妙相和随好，以绸缎和珍宝庄严，如前述观修方式进行观修。第二，增益：当对上述观修稍有稳固时，将一切显现观想为大金刚持的身相，仅于此显现上安住。第三，迁转：制作一尊金刚持三面六臂的佛像，其面和手左右颠倒，极其稀有。然后将此佛像的影像显现在镜子中，心和眼专注于此。随即闭上眼睛，安住于此影像清晰地出现在意念中。如此反复进行，就能获得明相。/ / 第二，语远离，包括语远离的正行和遣除障碍的顺带行为。第一，有对粗糙的显现之气进行修习；二，有对精细的显现之气进行修习；三，有对明亮之气与明觉相混合进行修习；四，有强制性的金刚念诵与宝瓶气相关联。第一是：做好皈依、发心等前行。身体与毗卢七法相同。观想自身如寂静处一般，在金刚持的身相中，身体内部空空荡荡，三脉、四轮等所有脉络都空空如也。做几次排除浊气。在实际的金刚念诵中，将气体的生起、进入和安住三种状态观想为三个字音的声调。通过了知气和咒语无二无别的方式，用（藏文：ཨོཾ，梵文天城体：ओ，梵文罗马拟音：oṃ，汉语字面意思：嗡）字吸气，观想从头顶到脚底，乃至脚趾之间，外部的身体和内部的脉络都像一个没有缝隙的皮囊一样，被气体充满。
English
Having a three-faced, six-armed body with blue, white, and red colors. The right hands hold a vajra, a wheel, and a lotus, and the left hands hold a bell, a jewel, and a sword. Meditate on the appearance of union with the self-appearing consort, clearly manifested. How can one naturally arise with special clarity by knowing oneself as the body of the Great Vajradhara? Then, condense the three faces and six arms into a white Vajradhara, one face and two arms, with legs in vajra posture. Holding a vajra and a bell, embracing the self-appearing vidya. Meditate on it being complete with marks and characteristics, adorned with silks and jewels, as in the previous meditation method. Second, increase: When you have gained some stability in this, regard all appearances as the body of the Great Vajradhara, and simply rest in that appearance. Third, transference: Make an image of Vajradhara with three faces and six arms, with the faces and hands reversed left and right, which is very rare. Then, project the image of this Buddha onto a mirror, and focus your mind and eyes on it. Immediately close your eyes, and rest in the clear appearance of that image in your mind. By doing this repeatedly, you will gain clarity. / / Second, speech isolation includes the actual practice of speech isolation and the incidental removal of obstacles. First, there is training in the coarse appearance of air; second, there is training in the subtle appearance of air; third, there is training in mixing the clear air with consciousness; fourth, there is compulsory vajra recitation associated with vase breathing. The first is: Do the preliminary practices such as refuge and bodhicitta. The body is in accordance with the general seven-point posture of Vairochana. Visualize your own body as a solitary place, in the form of Vajradhara, the inside of the body is empty and hollow, the three channels, four chakras, and all the channels are empty. Do a few exhalations to expel impure air. In the actual vajra recitation, visualize the three states of the air, arising, entering, and abiding, as the tones of the three syllables. Through knowing that air and mantra are inseparable, inhale air with the syllable (Tibetan: ཨོཾ，Sanskrit Devanagari: ओ，Sanskrit Romanization: oṃ, Literal Chinese meaning: 嗡), visualize that from the crown of the head to the soles of the feet, even to the toes, the outer body and the inner channels are all like a seamless leather bag, filled with air.
Chinese
气息到达喉咙以下，就开始安住，然后稍微特意地屏住，比呼入呼出稍微长一点时间，那时要忆念（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），上下的气稍微混合。念诵（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）向外呼出，观想外身和内脉全部空空荡荡。气息的起点是从喉咙以上开始，然后开始向外呼出。如果气息的流动不明显，用柔软的棉花稍微堵住鼻孔，气息的流动就会明显，就这样做。金刚座的黑行者和具有神通的智者认为，在安住的时候，要尽可能地做到宝瓶气。聚集的比丘尼等其他智者认为，就像鸡蛋成熟一样，通过反复的金刚念诵，气息自然停止，变成宝瓶气。第二，学习深妙安乐的气息，学习四怙主的气息，学习四智慧女神的气息。第一，将自己的身体像之前一样观想清楚，观想气息的自性就像光线的细丝一样，像是粘在下方的玛尔纳金刚杵的顶端一样进入，从身体的中间笔直向上，像拉长的细丝一样到达头顶，然后弯曲回来，观想上面的尖端进入鼻尖，忆念安乐的体验，观想气息就像光线的细丝一样，感到非常舒适。气息进入时念诵（藏文：ཨོཾ，梵文天城体：ओं，梵文罗马拟音：oṃ，汉语字面意思：嗡），安住时念诵（藏文：ཨཱཿ，梵文天城体：आः，梵文罗马拟音：āḥ，汉语字面意思：阿），呼出时念诵（藏文：ཧཱུཾ་，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。对于气息的细丝，也要反复地专注于从粗到细的变化。或者，气息呼出时，从肚脐到鼻孔，像拉长的白色丝绸一样伸展出来，感到身体非常舒适。进入时，从鼻孔像卷曲的线团一样进入，感到内部非常舒适。安住时，观想在肚脐处变成一个球，舒适地停留着。将三个种子字像之前一样结合起来。这些能够产生触觉的安乐和控制气息的能力。如果对此非常熟悉，就能确定颜色和流动，所以第二，当火息运行九百次时，从喉咙受用轮的中央的莲花中