English
To practice the recitation and accomplishment by meditating on the stages, one should gather the activities of the mandala, the materials for accomplishment, the offerings, etc., completely as previously explained. For example, in the ritual of the Kagyu lineage's peaceful illusion, there are three stages: preliminary, main, and subsequent. First, the preliminary has seven parts: First, performing prostrations in a row and proper prostrations; second, purifying the mindstream with the eight-limbed practice; third, cutting off boundaries with the mudras of the five kings using the weapons of commitment; fourth, making the confession of unspeakable things; fifth, making the twenty vows as stated in the Pundarika Tantra; sixth, blessing oneself, one's place, and one's belongings with the intention of the six descents and four transgressions; seventh, blessing the outer and inner offerings. Second, in the main part, one generates the two kinds of special union minds, conventional and ultimate. In the actual stages of samadhi, there are three: establishing the foundation with the three samadhis; generating the mandala of the support and the supported; and the samadhi of the stages of activity. First, to purify the clinging to appearances, one meditates on great emptiness; to purify the clinging to emptiness, one meditates on compassion and illusion; to purify the clinging to appearances and emptiness separately, one meditates on the samadhi of the cause, and in the stable limb, one trains the mind in the expansion and contraction of letters. Second, to purify the clinging and conceptualization of the five elements, one generates the mandala of the great basis of power, the pure nature of the space of the five mothers; to purify the clinging to impure containers and contents, one generates the supporting palace from the bhrum (भ्रूम्, bhrūṃ, 种子字), and from the forty-two letters, one generates the mandala of the deities, the supported, with three rituals. To purify the clinging to mastery over activities of the same kind, one performs empowerment, and to purify the clinging and conceptualization of increasing the power of the three doors, one performs blessings. Third, the samadhi of the stages of activity has six parts: First, to purify the clinging to the difference between samsara and nirvana, one offers the wisdom mandala to the ear, invites it, throws the flower of wisdom, and merges it into indivisibility; second, to complete the two accumulations, one offers prostrations and thirteen offerings; third, to purify the mindstream, one makes confession; fourth, one requests accomplishments; fifth, one makes vows; sixth, one opens the mantra recitation and combines the commitment and wisdom beings.
Chinese
如同以大地为界，修习二资粮双运之道，以不离积聚无量福德之禅定、二谛深义之门，以七支供养清净相续，积聚资粮，使相续堪为成就之器。第四，如昔日导师于黎明证悟前夕，于黄昏降伏魔众一般，观想从无明二取所生的邪见之众，从法性自然忿怒之明觉嘿汝嘎中，发出无数忿怒尊和兵器，将其驱逐，使其消融于无根无基之状态。第五，观想外境充满广大无垠的忿怒兵器火焰帐篷，将所有分别妄念的邪魔障碍，于明觉三身之状态中加以禁锢。如是，驱逐魔障和禁锢，也显示了显现存在清净平等的见地，猛烈行为的事业，以及名称分别誓言的形象等密咒的诸多特点。第六，加持誓言清净且精进修持的自身修行者，吉祥且具加持的处所，以及数量众多且清净的供品和修法物品等一切事物。即，虽然所有这些事物原本已成就为身和智慧的坛城，但由于二取错觉的习气所染污，显现为不净，因此，祈请三传承的上师、本尊寂怒坛城的诸佛身语意，以无尽庄严轮降临加持，并使其与自显智慧之轮成为一体。第七，将外内秘密的供品，于显现存在自生供养的大秘密中，原本自然成就，以密咒、手印、禅定的加持，使三身之诸佛生起无漏大乐，显现为供养之物。二、正行：昔日导师薄伽梵安住于金刚座，入于遍虚空之禅定，现证菩提，成为三界之应供处，转法轮，行度化众生之事
English
As with the earth as a boundary, practicing the path of the union of the two accumulations, through the gate of accumulating immeasurable merit through meditative concentration and the profound meaning of the two truths, purifying the continuum with the seven branches, accumulating merit, and making the continuum suitable as a vessel for accomplishment. Fourth, like the teacher of the past who subdued the hordes of demons in the evening before attaining enlightenment at dawn, visualize that from the wisdom of Heruka, who is naturally wrathful in the nature of reality, emanate countless wrathful deities and weapons, driving away the hosts of perverse thoughts arising from ignorance and dualistic grasping, causing them to dissolve into a state of groundlessness and rootlessness. Fifth, visualize that the outer environment is filled with a vast and expansive tent of wrathful weapons and flames, and that all the demonic obstacles of conceptual delusion are sealed within the state of the three kayas of awareness. Thus, the expulsion of obstacles and the sealing also demonstrate the view of pure equality of appearance and existence, the activity of fierce action, and the aspects of names, concepts, and vows, and many other characteristics of mantra. Sixth, bless the practitioner himself, who is pure in vows and diligent in practice, the auspicious and blessed place, and the numerous and pure offerings and ritual items, etc. That is, although all these things have originally been accomplished as the mandala of body and wisdom, they appear impure because they are defiled by the habitual tendencies of dualistic illusion. Therefore, invoke the body, speech, and mind of the gurus of the three lineages, the deities of the peaceful and wrathful mandala, to descend with the wheel of endless adornment, and make them one with the wheel of self-appearing wisdom. Seventh, the outer, inner, and secret offerings, which are originally naturally accomplished in the great secret of self-arisen offering of appearance and existence, are blessed by mantra, mudra, and samadhi, so that the deities of the three kayas generate great uncontaminated bliss and manifest as objects of offering. Two, the main part: In the past, the teacher, the Bhagavan, sat on the Vajra Throne, entered into the meditative concentration that pervades space, and attained perfect enlightenment, becoming the object of offering for the three realms, turning the wheel of Dharma, and performing the deeds of taming beings.
Chinese
因此，是进行三种三摩地的准备，生起所依和能依的坛城，迎请并供养礼拜和供品等，以及进行念诵。第一种是，将如金刚般不为三时分别念所动摇的三摩地安住于如实性中，并为未能如是证悟的众生修持无执的大悲心，其遍布虚空，此称为如幻三摩地或普现三摩地。从二者结合的状态中，显现出作为因的三摩地，即自明自知的体性，如吽字等。第二是生起所依和能依的坛城：内续三部的情况，此处是无有自他的修持，不像外续那样，不将自前二者视为高下和差别，因此修持的基础是自明或本初的三门，这没有差别。修持的方式是，按照自前各自的生起仪轨进行生起，并将誓言坛城的智慧尊融入自前二者。或者，如果不像自前各自生起那样，则将修持所依的坛城和自身二者无别的体性生起为誓言轮，然后融入智慧尊，念诵时则区分誓言尊和智慧尊。无论如何，从因的种子字中，出现层层叠叠的，具有殿宇和座垫的宫殿，然后生起所依的本尊，应当按照仪轨各自的四种生起方式中的任何一种方式进行生起，如经中所广说的那样理解。第三是迎请等：如果从一开始就对誓言尊和智慧尊无别的意义有坚定的定解，那么即使不特意进行迎请和安住也可以。如果认为本尊和自续是不同的，那么为了破除这种观念，就进行这二者，从而坚定对誓言尊和智慧尊无别的定解，这是上师所说。礼拜、供养和赞颂等是供养的种类，进行的方式是，从自己的心间出现不可思议的化身天女，她们散发出内外秘密供养的广大云朵，从而以供养使自己欢喜，变化欢喜的天神们享受着欲妙。
English
Therefore, it is to prepare for the three samadhis, to generate the mandala of the support and the supported, to invite and offer prostrations and offerings, and to perform recitations. The first is to abide in the samadhi, which is like a vajra that is not shaken by the conceptual thoughts of the three times, in the state of suchness, and to cultivate great compassion without attachment for sentient beings who have not realized it in this way, which pervades the sky. This is called the illusion-like samadhi or the all-appearing samadhi. From the state of combining the two, the samadhi of the cause, the nature of self-awareness, such as the syllable Hūṃ, becomes clear. The second is to generate the mandala of the support and the supported: In the case of the three sections of the inner tantras, here the practice is without self and other. Unlike the outer tantras, the self and the front are not regarded as superior or inferior and different. Therefore, the basis of practice is self-awareness or the three doors of innate nature, which are no different. The way to practice is to generate according to the respective generation rituals of the self and the front, and to integrate the wisdom being of the samaya mandala into the self and the front. Or, if one does not generate separately like the self and the front, then generate the nature of the mandala of the support of practice and oneself as inseparable as the samaya wheel, and then integrate the wisdom being. When reciting, one distinguishes between the samaya being and the wisdom being. In any case, from the seed syllable of the cause, a palace with layers upon layers, with a palace and a seat, appears, and then the deity of the supported is generated. It should be generated according to whichever of the four ways of generating each ritual is, and it should be understood as explained in detail in the text. The third is invitation, etc.: If from the beginning there is a firm understanding of the meaning of the inseparability of the samaya being and the wisdom being, then it is okay even if one does not specifically perform invitation and abiding. If one thinks that the deity and one's own continuum are different, then in order to destroy this view, one performs these two, thereby strengthening the firm understanding of the inseparability of the samaya being and the wisdom being, as the master said. Prostrations, offerings, and praises are types of offerings, and the way to perform them is that countless emanation goddesses arise from one's own heart, and they emanate vast clouds of outer, inner, and secret offerings, thereby pleasing oneself with offerings, and the gods of transformation and joy enjoy the objects of desire.
Chinese
如同供奉嬉戏之仪轨。十方世界所有悦意受用，皆化现为身金刚母等内外秘密本尊之自性，各自以与其事业相符之方式，以大印之三摩地之相嬉戏而作供养。从主尊心间，自身明觉之体性化现为事业金刚萨埵之相，安住于坛城之东门，以散布无量供云而令欢喜。以上三种，随己之意乐而行，无有差别。无论如何，世俗谛中，以如幻之三摩地，以本尊嬉戏之方式供养嬉戏，胜义谛中，超越能作所作，以法性嬉戏法性或融入之方式，令二资粮于双运中圆满。赞颂亦如是。 विशेष是，从虚空界中，自然发出赞颂之歌声。眷属众赞颂主尊，主尊赞叹眷属众。金刚天女众以舞蹈歌舞相结合而作赞颂，无论如何行持皆无有相违。第四，念诵之行为：于心间，从种子字之周围明现咒鬘，以开展与收摄之结合，观想外器内情为身与智慧之嬉戏，了知一切音声皆为咒语之自声，依此而行持念诵之共同方式。此外，依次行持止息念诵、意念诵、语念诵。咒鬘之运转方式，以及主尊、眷属、总集之咒语念诵之数量行进方式，以及安立线绳等，当从各自之经论中了知。念诵之末尾，作供养与赞颂。仅为近修则无需打开念珠，然于修法等之时，若打开念珠，则当令誓言与智慧无二无别。第三，后行次第为：为增长福德，当行会供与食子供施。为守护障碍并成办顺缘，当立誓约。为护持教法，当击钹。为酬谢而作供养与赞颂，并获取悉地。为清净增减等过失，当忏悔。为遣除常断之边，当行收摄次第，并