Chinese
于供养之中善入，此以外无有殊胜者，定为教法之自性。喜好使者的道路，修行者则精进成就，具足种姓真言手印，恒常受用食物，以入于一切瑜伽，修行者当如是安住。如是说。以自身供养令一切所欲之天欢喜，稳固不动，即稳固一切脉、界、风，此乃兄弟即瑜伽士，以及姐妹即明妃之众，与月亮聚集之会供轮之行持，即一切一同受用大乐，痛苦即一同前往刹土，以及以劳作而疲惫。有些上师则认为，乐与苦皆生起之义，如同此时的勇士和瑜伽母们同甘共苦之义。恒常受用由明咒和手印以及三摩地加持的食物，即受用，瑜伽即结合，即进入六十四等，以及增长喜乐之支分歌舞嬉戏等一切，以及以安住于乐空和佛身而入之义。因此，于胜乐中会供坛城虽然极为清晰，但会供殿等未明显开示，乃因此续部的规矩，有相无相二者于刹土中游行最为重要之故。第三，无论是安住一处，还是于刹土中游行，此续部的规矩，则必须迎请使者。一般而言，二者皆会发生，但在地方游行则极易获得使者的聚集，如若未获得俱生之聚集，则在此之前，刹土生和，特别是真言生的神通，有远近之差别。对于自心极为清净者而言，为了获得遍布虚空之有身俱生者们的聚集，则对于彼者而言，安住和游行具有相同的利益。迎请三种使者之理，于根本续部中说：彼乃安住于嬉戏，靠近修行者，使者们则善加迎请。如是说。
English
One should thoroughly engage in offerings. There is no excellence other than this. It is definitely the nature of the teaching. Rejoicing in the path of messengers, the practitioner strives for accomplishment. Possessing the lineage mantra and mudra, one should always partake of food. By entering into all yogas, the practitioner should be established in samadhi. Thus it is said. By offering oneself, all the desired deities are pleased, and the stable and moving, that is, all the channels, elements, and winds, are strengthened. This is the practice of the assembly wheel of the gathering of the brothers, that is, the yogis, and the sisters, that is, the assembly of vidyādharīs, together with the gathering of the moon. That is, all together partake of great bliss, and suffering, that is, going together to the pure lands, and becoming weary from labor. Some earlier lamas considered the meaning of the arising of both happiness and suffering to be like the meaning of the heroes and yoginīs of this time sharing happiness and suffering together. One should always partake of the food, that is, the enjoyments, blessed by the vidyā mantras and mudras and samādhi. Yoga is union, that is, entering into the sixty-four, etc., and all the limbs that increase joy, such as singing, dancing, and play, and entering by being perfectly established in bliss-emptiness and the deity's form. Therefore, although the mandala of the assembly is very clear in Chakrasamvara, the assembly hall, etc., are not clearly shown, because in the tradition of this tantra, traveling in the pure lands is most important for both with and without elaboration. Thirdly, whether one stays in one place or travels in the pure lands, according to the tradition of this tantra, it is definitely necessary to summon the messengers. In general, this happens in both cases, but it is much easier to obtain the gathering of messengers when traveling in places. As long as one has not obtained the gathering of the co-emergent, until then, the miraculous powers of those born in the pure lands and, in particular, those born from mantras have differences in distance. For those whose minds are extremely pure, in order to obtain the gathering of the co-emergent ones with bodies pervading space, for them, staying and traveling have the same benefits. The way to summon the three messengers is stated in the root tantra: "He dwells perfectly in play, close to the practitioners. The messengers are summoned well." Thus it is said.
Chinese
至上、中央、下者一同迎請，如是物質乃為決定。如是說已，以行持所生真實顯示，咒生者融入彼之身，於大樂之後受用供養，彼等歡喜後真實給予交合。彼真實顯示時，彼亦向處所等同種類之田生者祈請，此修行者請予攝受。如是勸請後，田生母融入咒生母之身，於彼處受用大樂之供養而歡喜時，則真實給予自己之交合。依止彼時，彼則勸請自己種姓之明妃俱生母等。俱生母加持並進入彼之身而受用供養，歡喜時，則明顯給予俱生之交合，於彼即得解脫。受用三使者之供養，自身之福德資糧增長，且於清淨障礙上，後後之力極大，與三使者相遇時，大小三成就即於彼時成就，然福德淺薄者，除業之束縛外，不生其他交合，故增長清淨之方便如是需要。譬如大藥丸，無論誰依止皆能化為虹身，然無能力與福分故無法尋得。進入使者道者，從受用咒生之交合之初即生起，瑜伽士僅修道者，於行持之初，依於所調伏之明妃而勸請咒生，其後乃得交合，然從初獲得者迅速，雖是授記之手印，然以是咒生等故不遍及，以三使者不需調伏，彼等乃是已調伏故。彼等從根本續部中說：「我之使女皆遍行，彼使女皆成就，見與觸及，擁抱及恆常，瑜伽之處乃殊勝，如是瑜伽母之眾，皆說能成辦諸成就，應施予安樂者，其他則永不可能。」如是所說皆已善分別矣。
English
The supreme, central, and lowest are invited together. Thus, the substance is definitely determined. Having spoken thus, it is truly shown as arising from conduct. The mantra-born ones enter that body and, following great bliss, receive offerings, and being pleased, they actually grant union. When that is actually shown, it also prays to the field-born ones of the same kind as the place, etc., saying, "Please take care of this practitioner." Having been urged in this way, the field-born mother enters the body of the mantra-born mother. There, when the offering of great bliss is received and they are pleased, they actually grant their own union. When relying on that, it urges the co-emergent mothers, etc., of the mistress of its own lineage. The co-emergent mother blesses and enters that body and receives offerings. When pleased, she manifestly grants the co-emergent union, and liberation is attained in that very moment. From receiving the offerings of the three messengers, the accumulation of merit increases for oneself, and in purifying obscurations, the latter is more powerful than the former. When meeting the three messengers, the three great, medium, and small siddhis are accomplished at that very moment, but for those with little merit, no other union arises other than the bonds of karma. Therefore, such a method of increasing and purifying is necessary. For example, a great elixir, no matter who relies on it, will transform into a rainbow body, but because of lack of ability and fortune, it cannot be found. Those who have entered the path of messengers arise from the very beginning of practicing the union of the mantra-born. Yogis who only meditate on the path, at the beginning of practice, rely on the vidyā who has been tamed and urge the mantra-born, and later union will be attained. However, obtaining it from the beginning is faster, and although it is a prophetic mudrā, it is not all-pervasive because it is the mantra-born, etc. The three messengers do not need to be tamed, because they are said to be already tamed. They say from the root tantra: "My female messengers all go forth, those female messengers all accomplish. Seeing and touching, embracing and constant, the place of yoga is especially unique. Thus, the assembly of yoginīs is said to accomplish all siddhis. It should be given to all those in bliss, never otherwise." What has been said has been well distinguished.
Chinese
上面所说的八条誓言，在行持的时候也是最为重要的行持。不被那八条誓言的细微相违之处所沾染，并且对于一切所要修持的事物都格外地勤加修习，那么空行母等就会对修行者恭敬，也就是非常欢喜，从而真实地赐予成就。根本续中说：‘空行等八者，能增胜信心与敬仰，恒常是一切成就之因，也是守护誓言。’也就是说，守护八条誓言是母曜们赐予成就的特殊之因，此处的誓言是对于乌鸦母、猫头鹰母、狗母、猪母等畜生母类也要恭敬。这是以前的喇嘛们的口诀。第二种是，与本尊数量相等或者更多的手印母，或者仅仅一个明妃也可以，陈设供品和坛城，以及会供殿和会供轮的事务，都可以随顺因缘而行持，但是比之前稍微减少，有时做有时不做等等，只是做一些稍微简单的行持。这是役使夜叉母和森林神等进行修持，她们也会提供所需之物，如经中所说：‘修行者若具坚毅心，于森林中行乞食，施与上妙之食物，畏惧故而施与彼。逝后即是金刚三，不变金刚忿怒变，天女龙女夜叉女，非天或人亦如是，获得之后修习明咒行。’《集经》中如是说，金刚帐续中也是如此宣说的。这在三种行持中都会出现。在后两种行持的时候，也有吃森林的果实等进行享用的行持。《集经》中说：‘树木根茎与果实，连同食用当享用，然速成佛无疑虑。’这样宣说了，所以会供轮的事务也有稍微不圆满的时候。第三，是确定行持的方式，以及宣说它的差别。第一种是山和河岸以及坟场和自己的家等任何地方都可以，役使夜叉母等进行修持。
English
The eight vows mentioned above are also the most important practices during the time of conduct. Not being tainted by even the slightest contradictions to those eight vows, and diligently practicing all that needs to be accomplished, the Dakinis and others will respect the practitioner, that is, be very pleased, and thus truly bestow accomplishments. The Root Tantra says: 'These eight, such as the Dakini, increase faith and devotion, are always the cause of all accomplishments, and also protect the vows.' That is to say, keeping the eight vows is a special cause for the mothers to bestow accomplishments, and the vow here is to also respect animal mothers such as crow mothers, owl mothers, dog mothers, and pig mothers. This is the oral instruction of the previous Lamas. The second is, with hand seals equal to or more than the number of deities, or even just one consort, setting up offerings and mandalas, as well as the affairs of the assembly hall and the feast circle, can be practiced according to circumstances, but slightly less than before, sometimes doing and sometimes not doing, etc., just doing some slightly simpler practices. This is to practice the subjugation of Yaksha mothers and forest gods, etc., and they will also provide the necessary items, as it is said in the scriptures: 'If the practitioner has a steadfast mind, begs for alms in the forest, gives excellent food, and gives it out of fear. After death, he is the embodiment of the three Vajras, the unchanging Vajra becomes wrathful, goddess, Naga girl, Yaksha girl, Asura or human is also like this, after obtaining, practice the conduct of Vidyā.' The Compendium Sutra says so, and the Vajra Tent Tantra also explains it in this way. This appears in all three practices. During the latter two practices, there are also practices of eating forest fruits, etc. The Compendium Sutra says: 'Tree roots, stems, and fruits, together with food, should be enjoyed, but quickly become Buddha without doubt.' It is said in this way, so there are also times when the affairs of the feast circle are slightly incomplete. Third, is to determine the way of conduct and to explain its differences. The first is that any place such as mountains, riverbanks, cemeteries, and one's own home is fine, practicing the subjugation of Yaksha mothers, etc.
Chinese
或者乞讨，或者他人施舍食物也可以，舍弃一切散乱，放下连芝麻许些微小的执着，郑重地与从自己心间生起的智慧手印相结合。特别是圆满次第行者，要恒常修持睡眠光明。这被称为布苏库的行为。布（བྷུ，梵文天城体：भु，梵文罗马拟音：bhu，吃）是布ñ扎那（梵文天城体：भुञ्जन，梵文罗马拟音：bhuñjana，吃）即吃；苏（སུ，梵文天城体：सु，梵文罗马拟音：su，睡）是苏达内达（梵文天城体：सुतनेत，梵文罗马拟音：sutaneta，睡觉）；库（ཀུ，梵文天城体：कु，梵文罗马拟音：ku，做）是库迪萨ra（梵文天城体：कुटिसर，梵文罗马拟音：kutisara，小屋）即为了大小便而行走。意思是除了为了维持身体而吃食物、进入光明的睡眠、以及行走之外，舍弃一切分别念。这里所说的修持睡眠光明，并不是指自然而然产生的睡眠进入光明，因为这种情况在其他两种行为中也存在。因此，对于其他两种行为来说，依赖外在手印的替代就是在此修持睡眠光明，所以要恒常地进入睡眠。因此，生起次第的极简行为不能称为布苏库的行为。第二种是，具有贪欲者的贪欲行为仅仅是生起次第的极简行为。而精进者今生证悟的行为，就是上面所说的与睡眠相结合的智慧手印，这是极简行为的真实本身。在中阴中度过时，将死亡时见到光明道的融入与死亡相结合；获得暖相后，一心专注于睡眠光明，如果今生没有获得幻身，那么在中阴获得后，以它为基础成就双运身，或者以成就持明者的特殊身体为基础来度过，也可以说是与睡眠相结合，通过转生来证悟的行为。以及通过十地之间以显宗的方式行进，进入密咒道是近取因强制的行为，这三种与极简行为相一致。中间的两种不是真实的行为，而最后一种虽然依赖于业手印，但也是归纳到极简的方面来进行观修的。这只是一个象征，是证悟的近取因的行为。