English
During practice, not to be angry with those who have vows, not to transgress vows except for the vows of empowerment, and to meditate on bliss together with mudras at all four times, these are the three. The three purities of the gathering mentioned above. From the Vinayasutra it says: "Desire, anger, fear, existence, ignorance, and pride should be abandoned. Constancy, annihilation, and likewise, rules and collections should be abandoned." And: "Criticism and manifest pride, praise and blame should be abandoned. Always without attachment, without joy, all abide in commonality." And: "The manner of self and others as self-nature, should be without doubt. The conduct without desire, all slight desires should be practiced." Thus, abandoning the eight afflictions such as desire, never associating with the five obscurations, the views of permanence and annihilation, not clinging to the behavior of conceptualization on scripture and reasoning, not liking or disliking praise and blame, and also guarding against mixing non-common cherished clinging minds towards others, without doubt, doing everything one wants to do with an attitude of non-attachment, and also in the Samputa and Hevajra it says: " निस्चितमभिमुखो देवो न योऽसौ वज्रसत्त्वोप्यसौ । शतक्रतुकल्पोऽपि विनाशं नैव याति सिंहवदाचरेत् ॥ niścitam abhimukho devo na yo'sau vajrasattvopyasau | śatakratukalpo'pi vināśaṃ naiva yāti siṃhavadācaret || Certainly, the deity is not facing, even if it is Vajrasattva, even if it is like Indra, it does not merely perish, one should act like a lion. (certainly the deity is manifest, even if not Vajrasattva, even if like a hundred sacrifices, it does not go to destruction, one should act like a lion.)" And also in the Vinayasutra it says: "Having completely abandoned all needs, the yogi acts like a lion." As it is said, entering without fear of anything, food and drink, one should enjoy as one obtains. And: "Fire offerings, sacrifices, endowed with asceticism, mantras and meditations are abandoned, vows and commitments are liberated." Thus, enjoying whatever there is, abandoning external activities such as fire offerings, without the conceptualization of dates and constellations, definitely abandoning vows of food, etc., definitely liberating from the vows of body and speech, and also abandoning shame, discouragement, and ordinary sleep are the vows of all conduct, especially abiding in the conduct of the left path, subduing the wicked such as the disbelievers, and during secret practice, mantras and likewise mudras.
Chinese
“智慧于彼不应依。”这是非常秘密的。在专门修持空行母会供时，除了使者以外，对其他人，“莫因贪欲而前往。”其他的使女，恒常解脱，也应努力享用。这是执着于咒生，即恒常依止，不应前往咒生之外。获得圆满次第稳固的行持誓言是：一切食物作内供，恒常建立三摩地坛城，所见一切皆知为三金刚而作加持，语知为咒语而念诵不断，恒常不离智慧，为人和非人的弟子们宣说口诀，以调伏和摄受来成办有情之义，以自身供养令一切佛欢喜，光明之睡眠永不舍弃，不舍弃村落之法，不遮止诸根于欲妙。获得极大稳固后，不结手印，除了上师和传承上师以外，对身像也不作礼拜，其他更不用说了，不做坛城之事等等。第九是，三种洁净的利益。此外，在根本续中说：“使者如利剑之刃，是清净者，是增长福德者。如是与使者相合，修行者获得成就。无有念诵禅定者，亦能迅速成就。”又说：“饮用安乐之福水，是清净者，是摧毁罪恶者。仅以触摸和言说，亦能从一切罪恶中解脱。”如是说，总的来说，使女，特别是行持的使者，如同立即斩断二障的利剑之刃，能清净罪障，能增长福德，无需以念诵和各种三摩地来成就，使女们能立即赐予一切成就，饮用甘露，即获得能束缚明点不漏的成就，能清净和摧毁自身的一切垢染。此行持是来自于修习。
English
"Wisdom should not be relied upon there." This is very secret. During the occasion of specifically accomplishing the gathering of the field-born, other than the messengers, "Do not go out of delusion for desire." Other female messengers are always liberated, and should also strive to enjoy. This is attachment to mantra-born, that is, always relying on them, and not going to others than mantra-born. The samaya of the practice of obtaining stability in the completion stage is: all food as inner offering, always erecting the mandala of samadhi, consecrating everything seen as the three vajras, knowing speech as mantra and reciting it continuously, always being inseparable from wisdom, teaching instructions to human and non-human disciples, accomplishing the benefit of sentient beings through subduing and captivating, pleasing all Buddhas through self-offering, never abandoning the sleep of clear light, not abandoning the customs of the village, and not rejecting the senses from desirable objects. After obtaining great stability, not binding hand mudras, and not prostrating even to images except for the teacher and lineage lamas, what need is there to mention others, and not doing mandala activities, and so on. The ninth is the benefit of the three purifications. Furthermore, in the root tantra it says: "The messenger is like the edge of a sword, is a purifier, is an increaser of merit. Likewise, by mingling with the messenger, the practitioner obtains accomplishment. Even without recitation and meditation, it will be quickly accomplished." And it says: "Drinking the water of bliss and merit, is a purifier, is a destroyer of sins. Even by touching and speaking, one is liberated from all sins." Thus it is said, in general, the female messenger, and especially the messenger of practice, is like the edge of a sword that immediately cuts through the two obscurations, purifies sins and obscurations, increases merit, and without relying on recitation and various samadhis to accomplish, the female messengers immediately bestow all accomplishments, and by drinking the water, that is, obtaining the accomplishment of binding the bindu without leakage, one purifies and destroys all the impurities of one's own being. This practice comes from training.
Chinese
虽然是生起的誓言，但如同一部续部一样，那也会解脱。从《秘密成就》中也说，在会供的时候，在如所说的处所，如果行持明妃禁行，所有罪业清净后，将与明妃一同解脱。不仅如此，仅仅是接触和交谈，也能清净其他众生的所有罪业。从《次第五》中也说，自性显现的分别识，依赖于第四者，谁若修学三种，那将迅速获得果位。如同火存在于木中，不摩擦就不会显现。同样，菩提离于修学，此生也不会显现。这里的三种是指三种行，除了中间过渡之外，见道和获得佛果的究竟因，只依赖于行，成就迅速，也只依赖于行，如同不摩擦，即使是小木片也不会生火一样。如果离于行而修学，即使获得譬喻的究竟光明，此生也不会成就殊胜，因此如果行持，此生不可能不成就。第十是，首先要进行秘密行，从根本续部中说，夜晚要经常明亮，白天要保持秘密，行持的智慧要非常隐秘。在《喜金刚》中也说，一个月中秘密行持。这是因为自己的心稳定与否是不确定的。夜晚在尸陀林等处，与明妃一同，依赖于智慧的誓言而游行，进行各种与世间相违的行持。在那里，如果智慧稍微不稳定，暂时不要行持，为了瑜伽本身稳定而禅修。《桑布扎续》中也说，之后将孩童嬉戏的因，收摄后于禅修中安住。如果稳定，那就那样行走一个月。在那里也会出现明妃授记，之后向金刚上师请求开许后，在世人面前行持，无论是有戏论还是无戏论，都要让世间凡夫俗子无法知晓地伪装，或者装疯，或者装哑，或者装成行为怪异的下等人等。
English
Although it is the arisen samaya, it will be liberated just like a tantra. It is also said in the Guhyasiddhi, "During the ganachakra, in the place as it is said, if one practices the conduct of vidya, all sins will be purified, and one will be liberated together with the vidya." Moreover, merely touching and talking can purify all the sins of other sentient beings. It is also said in the Rim Nga, "The discriminating awareness of the self-nature's appearance, relying on the fourth, whoever studies the three, will quickly attain the result." Just as fire resides in wood, it will not appear without friction. Similarly, bodhi without training will not appear in this life. Here, the three refers to the three conducts, except for the intermediate transition, the ultimate cause of seeing the path and attaining Buddhahood depends solely on conduct, and the quick attainment of siddhis also depends solely on conduct, just as fire does not arise even from a small piece of wood if it is not rubbed. If one practices without training in conduct, even if one attains the ultimate clear light of example, one will not achieve excellence in this life, therefore, if one practices, it is impossible not to achieve it in this life. The tenth is, first, one should engage in secret conduct, as it is said in the root tantra, "At night, always be bright, and during the day, keep it secret, the wisdom of action should be very hidden." It is also said in Hevajra, "Practice secretly for a month." This is because one's own mind is not always stable. At night, in charnel grounds and so on, together with the mudra, one should wander relying on the wisdom mudra, engaging in various conducts that are contrary to the world. There, if wisdom is slightly unstable, one should not engage in conduct for a while, but meditate for the sake of stabilizing the yoga itself. It is also said in the Samputa, "Then, the cause of children's play, gather it and abide in meditation." If it is stable, then walk like that for a month. There, the mudra will also prophesy, then, after asking the vajra master for permission, one should engage in conduct openly in the world, whether with or without elaboration, one must pretend so that ordinary people of the world cannot know, either pretending to be crazy, or pretending to be dumb, or pretending to be a strange lower class, and so on.
Chinese
如果好好修习以虚假的预言获得的印契，一个月就能获得福分，可以和它一起修行，或者和咒生、田生的空行母众一起修行。正如时轮金刚续后篇所说：慈氏大苦行者在黎明时分，为了酒而前往卖酒人家；日夜时分，以殊胜的慈悲，为了鱼而前往渔夫们的集市；傍晚时分，为了亲近女人，欢喜地前往婢女们的家。远离酒、鱼、女人等三种污垢，不是阿瓦都提贱民。像这样进行各种不确定的行为，沉迷于歌舞、喧哗、嬉笑、玩耍、杂耍，以及八禁供养赛跑等世俗之人会产生各种心理变化的事务，并且不随心所欲地修习，吃五肉五甘露和供养食子的供品及残羹等，以及行于不应行之处，如母女等。各种被贬低的行为也作为三摩地的助伴而行。此处金刚歌舞等对瑜伽士来说吉祥之事暂时不应做。大乐莲花金刚足说，秘密成就：金刚歌不明显，在三界中传扬，其他则清楚地唱诵。以各种声音轮流唱歌，像吃肉一样到处游荡。以及：下劣的行者声闻等，正如他人无法知晓那样，咒师也应如此行事，为了自身成就而极度保密。如是说。在那里，显现的分别念消退，当体温转移到中等时，就应行普贤行。对于前者，如果依赖于处所等，没有请求上师的允许，那么在此必须请求允许。这是为了让世间众人明显地理解为瑜伽士，通过各种神变来阻止不信任，并通过四种姿态等行为，做各种调伏众生的事情。在此，田生聚集，即使不努力也能获得不可思议的成果。之后
English
If one practices well the mudra obtained through false prophecies, one will be blessed with fortune for a month, and one can practice with it, or with the assembly of dakinis born from mantras and fields. As it is said in the later tantra of the Kalachakra: Maitreya, the great ascetic, goes to the house of the wine seller at dawn for the sake of wine; during the day and night, with supreme compassion, he goes to the market of the fishermen for the sake of fish; in the evening, he goes to the house of the slave girls with joy in order to engage with women. Free from the three impurities of wine, fish, and women, he is not an Avadhuti of the lower classes. Like this, engaging in various uncertain behaviors, indulging in activities that cause various mental changes in ordinary people, such as singing, dancing, clamor, laughter, play, acrobatics, and the Eight Prohibitions Offering Race, and meditating without being swayed by the mind, eating the five meats, the five amritas, and the offerings of torma and leftovers to the elementals, and engaging in what should not be engaged in, such as mothers and sisters. Various degrading actions are also practiced as aids to samadhi. Here, vajra songs and dances, etc., which are auspicious for yogis, should not be done for a while. The Great Blissful Lotus Vajra Feet said, achieving secrecy: The vajra song is not clear, it is proclaimed in the three realms, others sing it clearly. Singing songs in various voices in turn, wandering everywhere like eating meat. And: Inferior beings, such as Shravakas, etc., just as others cannot perceive it, so should the mantra practitioner act, being extremely secretive for the sake of one's own accomplishment. Thus it is said. There, the manifested discriminations subside, and when the body heat shifts to a moderate level, one should perform the conduct of Samantabhadra. For the former, if relying on places, etc., without requesting permission from the guru, then here one must request permission. This is to make it clear to the people of the world that one is a yogi, to prevent disbelief through various miracles, and to do various things to tame sentient beings through actions such as the four postures. Here, the gathering of field-born ones, inconceivable results will be obtained even without effort. Then