English
It is generated in an instant. As it says in Rangshar: "What enters simultaneously? Without generating the deities, it is perfected by remembering the essence." Therefore, those with superior faculties generate the mind itself as the primordial deity, like a reflection in a mirror, perfected by remembering in an instant. Among these, the purification of womb-born and egg-born is like Mahayoga; the purification of heat and moisture is Anu; the purification of miraculous birth is mainly Atiyoga. At that time, the existence that resembles samsara is purified and cleared away. The result, which resembles nirvana and the way of abiding, is perfected on the ground. Both become the maturing cause of the completion stage, which is the general understanding. Thus, mainly the way of generating by beginners, etc., with the differences of elaboration and abbreviation, also mainly shows the way of purifying each of the four birth places. In reality, there is no difference in the purification of all four. Third, as it says in the Gongdü: "Those with superior faculties know the nature of the deity as uncreated, self-born, primordially clear, spontaneously accomplished, free from elaboration, and perfectly pure. Those with intermediate faculties know it not as created or characterized, but as the power of compassion that arises spontaneously, the deity of clear and radiant purity of the channels and elements. Those with inferior faculties know all appearances as deities and goddesses, in a state of non-conceptuality, like a fish leaping out of water, and generate them clearly through the five manifest enlightenments and the three samadhis with pure faith and commitment." Also, as it says in the Padma Dong Tsegpa Tantra: "Dividing each of the superior, intermediate, and inferior faculties into three, it is extensively taught through the ninefold, etc., which should also be understood from those texts." Second, regarding the meaning of the text. There are two yogas: the yoga of equipoise and the yoga of subsequent attainment. The first has three: the yoga of body mudra, the yoga of speech recitation, and the yoga of mind luminosity. The first also has five: covering with the three samadhis, generating the mandala of the support and the supported, inviting the wisdom being and abiding firmly, prostrating, offering, and praising, and training in the appearance attachment of the main object of focus, the deity. The first is: the way of generating with the three samadhis is taught up to Mahayoga. For this, first relax your mind and do not follow after delusional thoughts. In the state of dharmata, which is awareness emptiness, beyond thought and expression, free from elaboration, abide evenly for a moment, which is thusness.
Chinese
之三摩地。大空性之瑜伽。犹如金刚，亦称空性之三摩地。断除常边，为清净无色界之习气，以及将死有修习净化为法身，从智慧之本体不可思议之角度安立。此处须知，先前之防护轮等亦不作意而安住，并非全无。于彼空性之状态中，观修少许对未能如是证悟自住之智慧之众生，如幻之无缘大悲，是为周遍显现之三摩地。大悲幻化之瑜伽。亦称勇猛行和无愿之三摩地。断除断边，为圆满色界之习气，以及中有等处转为报身，从觉性悲悯自性无断绝之角度安立。于无分别之状态中，以彼悲心为牵引，自心之本体，于无所依之虚空空性界中，以字母吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）和啥（藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥）等之形象，明朗安住而摄持心，是为因之三摩地。于一个手印中修习微细之字，犹如幻化，亦称无相之三摩地。为清净我见执相之垢染，以及欲界之习气，成熟为生起之化身，从觉性功用显现于对境之角度安立。于彼，观修所依和能依之本尊众是为粗分修习本尊身，于彼，增添眷属和面手等而修习是为具有戏论之手印，乃资粮道之四瑜伽。于加行道中，依靠积资之近取因，次第趣入四持明之果位。于此等处，出现 स्वाभाव 等之咒语，其咒义为：自性清净之法，一切法之自性我。（藏文：སྭཱ་བྷ་ཝ་，梵文天城体：，梵文罗马拟音：svābhāva，汉语字面意思：自性）。如是彼为彼定之义。महाशून्यता 之咒义为：大空性，智慧金刚自性之本体。（藏文：མ་ཧཱ་ཤུ་ནྱ་ཏཱི，梵文天城体：，梵文罗马拟音：mahāśūnyatā，汉语字面意思：大空性）。如是大空性示彼定，余者示周遍显现和因定之义。第二，生起所依宫殿和能依
English
The samadhi of that. The yoga of great emptiness. Like a vajra, it is also called the samadhi of emptiness. Eliminating the extreme of permanence, it is established from the aspect of the inconceivable nature of awareness in order to purify the imprints of the formless realm and to train and purify the dying existence into the Dharmakaya. Here, it should be understood that the previous protective circles, etc., are also placed without being fixated upon, but they are not completely non-existent. From within that emptiness, meditating on a slight compassion like an illusion, without object, for sentient beings who have not realized the wisdom of their own state, is the samadhi of all-encompassing appearance. The yoga of compassionate illusion. It is also called the brave going and the samadhi without aspiration. Eliminating the extreme of annihilation, it is established from the aspect of the uninterrupted nature of awareness and compassion in order to perfect the imprints of the form realm and to transform the intermediate state into the Sambhogakaya. From within the state of non-conceptualization, with that compassion acting as a pull, holding the mind on the essence of one's own mind, in the form of letters Hūṃ (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽) and Hrīḥ (藏文：ཧྲཱིཿ，梵文天城体：ह्रीः，梵文罗马拟音：hrīḥ，汉语字面意思：啥) etc., clearly abiding in the expanse of the empty sky without support, is the samadhi of cause. Training in the subtle letters within the one mudra, like an illusion, it is also called the samadhi without characteristics. In order to purify the defilements of self-view and clinging to characteristics, and the imprints of the desire realm, it is established from the aspect of the manifestation of awareness and skill in the object, as it ripens the birth into the Nirmanakaya. There, meditating on the deity assembly of the support and the supported is the coarse training in the deity body, and meditating on it by elaborating on companions, faces, hands, etc., is the mudra with elaboration, which are the four yogas of the accumulation path. On the path of joining, relying on the near cause of accumulating merit, one gradually progresses through the stages of the four Vidyadharas. In these instances, mantras such as Svābhāva (藏文：སྭཱ་བྷ་ཝ་，梵文天城体：，梵文罗马拟音：svābhāva，汉语字面意思：自性) appear, and the meaning of that mantra is: "The nature of all phenomena is pure, the nature of all phenomena is me." Thus, that is the meaning of that samadhi. The meaning of the mantra Mahāśūnyatā (藏文：མ་ཧཱ་ཤུ་ནྱ་ཏཱི，梵文天城体：，梵文罗马拟音：mahāśūnyatā，汉语字面意思：大空性) is: "The great emptiness is the essence of the wisdom vajra nature." Thus, the great emptiness shows that samadhi, and the rest show the meaning of all-encompassing appearance and the samadhi of cause. Second, generating the supporting palace and the supported
Chinese
观想生起。第一，如《吉祥聚众续》中所说，在广大守护轮内的虚空中，从先前的因位种子字中，埃（藏文：ཨེ，梵文天城体：ऐ，梵文罗马拟音：ai，汉语字面意思：埃）、扬（藏文：ཡཾ，梵文天城体：यं，梵文罗马拟音：yaṃ，汉语字面意思：扬）、让（藏文：རཾ，梵文天城体：रं，梵文罗马拟音：raṃ，汉语字面意思：让）、旺（藏文：བཾ，梵文天城体：वं，梵文罗马拟音：vaṃ，汉语字面意思：旺）、朗（藏文：ལཾ，梵文天城体：लं，梵文罗马拟音：laṃ，汉语字面意思：朗）、桑（藏文：སུཾ，梵文天城体：सुं，梵文罗马拟音：suṃ，汉语字面意思：桑）、仲（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：仲）等依次消融，埃字完全转化，净化一切实执，成为空性虚空自性，蓝色三角形，广阔无边，顶端朝上的形状和颜色。其上，从扬字生起风轮，墨绿色十字形，被墨绿色光芒环绕。其上，从让字生起火轮，红色三角形，被红色光芒环绕。其上，从旺字生起水轮，白色圆形，被白色光芒环绕。其上，从朗字生起黄金地基，黄色正方形，被黄色光芒环绕。其上，从桑字生起由四种珍宝组成的须弥山，四层台阶之上，各种金刚十字的中心，顶髻轮王转变的种子字仲（藏文：བྷྲཱུཾ，梵文天城体：भ्रूं，梵文罗马拟音：bhrūṃ，汉语字面意思：仲）生起智慧珍宝宫殿，正方形，象征法性离戏的圆形中心，四谛的角隅，二谛双运的游廊环绕。每一个智慧都具备四种额外的智慧，作为满足所化众生愿望的象征，四个角隅向外伸出，珍宝的瘤状突起，具有四种姓的颜色，非常美丽。四解脱之门，以门环引导的门槛装饰，象征通往八乘的道路，门洞内外各有四个台阶，是因位的八个马厩。为了象征由此圆满宗派的功德，门厅上方装饰着名为“托汝那”的果位的八个马厩，即马脚、莲花、框架、格子、垂饰、串饰、箭杆、弓箭等堆叠而成的鸟翼状琼鸟头装饰。门厅上方，莲花上安放法轮，顶端有伞盖，左右两侧以鹿装饰。在五层重叠的无二智慧显现的墙壁之上，悬挂着珍珠网和半网，由狮子头抬起的珍宝屋顶。
English
This is how to generate the visualization. First, as stated in the supplementary text of the "Gathering of All Sugatas" practice manual, within the vast and expansive protective wheel, in the sky, from the original seed syllables of the causal ground, Ai (Tibetan: ཨེ, Devanagari: ऐ, Romanized Sanskrit: ai, Literal meaning: Ai), Yam (Tibetan: ཡཾ, Devanagari: यं, Romanized Sanskrit: yaṃ, Literal meaning: Yam), Ram (Tibetan: རཾ, Devanagari: रं, Romanized Sanskrit: raṃ, Literal meaning: Ram), Vam (Tibetan: བཾ, Devanagari: वं, Romanized Sanskrit: vaṃ, Literal meaning: Vam), Lam (Tibetan: ལཾ, Devanagari: लं, Romanized Sanskrit: laṃ, Literal meaning: Lam), Sum (Tibetan: སུཾ, Devanagari: सुं, Romanized Sanskrit: suṃ, Literal meaning: Sum), Bhrum (Tibetan: བྷྲཱུཾ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal meaning: Bhrum) dissolve in sequence. The syllable Ai completely transforms, purifying all grasping at reality, becoming the nature of empty space, a blue triangular shape of immeasurable expanse, with its apex pointing upwards. Above that, from Yam arises a wind mandala, dark green in the form of a cross, surrounded by dark green rays of light. Above that, from Ram arises a fire mandala, red and triangular, surrounded by red rays of light. Above that, from Vam arises a water mandala, white and circular, surrounded by white rays of light. Above that, from Lam arises a golden earth base, yellow and square, surrounded by yellow rays of light. Above that, from Sum arises Mount Meru, composed of four kinds of precious jewels, with four levels of terraces. At the center of a crossed vajra of various kinds, from the seed syllable Bhrum (Tibetan: བྷྲཱུཾ, Devanagari: भ्रूं, Romanized Sanskrit: bhrūṃ, Literal meaning: Bhrum) of the transformation of the Crown Wheel King, arises a four-sided wisdom jewel palace. The circular center symbolizes the freedom from conceptual elaboration of the nature of reality. The corners represent the Four Noble Truths. The surrounding veranda embodies the union of the Two Truths. Each wisdom possesses four additional wisdoms, as a sign of fulfilling the hopes of those to be tamed. Projecting outwards from the four corners are beautiful jewel protuberances of the colors of the four families. The four gates of the four liberations are adorned with thresholds guided by door rings. As a sign of traversing the eight vehicles, there are four steps inside and outside each gate, representing the eight causal stables. As a sign of perfecting the qualities of the philosophical tenets, above the gatehouse, in the form of ornaments, are the eight fruitional stables called "Toruna," namely: horse's feet, lotuses, frames, lattices, pendants, garlands, arrow shafts, and bows, stacked and adorned with a Garuda head with bird wings. Above the gatehouse, a Dharma wheel resting on a lotus is topped with an umbrella, and adorned with deer on the right and left. Above the five-layered walls, which are the manifestation of non-dual wisdom, hangs a pearl net and half-net, with a precious roof supported by lion heads.