Chinese
口诀的安排。因陀罗菩提或具福国王。 口诀的安排。因陀罗菩提或具福国王。 名为口诀的安排之论著。顶礼吉祥不动金刚。顶礼自己的本尊。从幻化网续部中，为了有信具福者的利益，宣说口诀的次第。东方因陀罗的国度里，在嘉隆金刚堆砌之处，种姓者因陀罗菩提我，由秘密主所显现开示的，幻化网的修法，连同五百俱胝，现前成就金刚手，舍弃取受苦行的自在，回向善业而无罪业。之后触地。如是班杂阿毗色（藏文，梵文天城体，梵文罗马拟音，汉语字面意思），依次获得的有福之子，观察根器确定种姓，即使辱骂也稳固。具有增上心且听从教诲，视上师为生命，口诀铭记于心，瑜伽男女贪恋，给予其他的种姓舍弃者。如同瞎子乌鲁巴夏卡，进入且修习无有厌倦一般，以欲望祈愿的瑜伽士，不可言说无法以词句了悟，如同显示幻术的镜子一般，以了悟的词句之镜，示现能见续部的眼睛，开示乌波提舍的次第。如同天鹅在海水中，此汇集教言甘露精华，如同斯须续部的意乐次第，如果如实开示则不会浪费。对于次第圆满希求解脱的表相执着，给予那解脱的口诀。以真实语加持。由此滋润智慧的莲花。对此给予忆念相续的口诀。以此贫乏由了悟的度母，对于散乱给予度母的口诀。对于分别念水风冰冻，给予降下明点热力的口诀。对于贪恋之火所煎熬，开示三界嬉戏的口诀。对于以相解脱相，给予修习手印的口诀。对于那些成熟期望，开示无有因果而获得的方式。如今先前远离意乐共同的，对于不确定增益执着的法，秘密功德具有差别，以奇妙语转变观念。开示八次第的方式颠倒，对于进入的次第生起信心。
English
Arrangement of Instructions. Indrabuti or the Fortunate King. Arrangement of Instructions. Indrabuti or the Fortunate King.
Chinese
七种。另一种虽然最后放置主要说，但之前放置而以言词把握。༈。以共同声音的戏论迷惑，对于不信殊胜者，以差别解说转变之词。那也是经中这样说：有些见解平等安住，行为等和有不一致。有些行为成办圆满，平等见解不能知。有些见解行为二者皆无。无上乘中，胜义中无有差别，世俗中对一切，执持清净与不清净二者。不了解平等之义，于世俗胜义二者分别，于法与补特伽罗无我，此乃菩提萨埵。如是等等外内因果，说为于世间究竟处迷惑。大秘密决定之续中，真实殊胜圣者，于世俗胜义无有差别，如实了知。方便的见行大者，胜于无上乘，胜义中为七财，世俗中为平等圆满。方便的大乘，清净与痛苦，世俗中也无有差别，只是见解高低而已。如是等等以词句生暖，必定以隐义八种安立。༈。以相解脱而施加，进入大坛城时，降临于何者的本尊，或者诸尊皆为一体之故，随喜何尊即作彼本尊。那也以心识二转，次第刹那断除戏论，之后观想字、手印，以及大手印的次第。灌顶等增上身，具九种迎请融入安住供养。完毕后，舍弃十种而作念诵。具足三明而得暖相转变。支分先前圆满七种后，聚集供养加持。恒常修持相续之禅定，受用护摩不分离。独自亲近者为自身，具加持者置于前方，先前作断除戏论，清晰地观察共同与个别。观想其为何种于前方。极度串习后，转变熟透之身，务必使之稳固。彼时舍弃昏沉六种过失，抛弃高举三种过失，转变。
English
Seven. Although the other is placed last and spoken of as primary, hold it with words by placing it before. ༈. With the common sound of delusion, for those who do not believe in the supreme, transform with words of distinction. That is also said in the tantra: Some have equal views, but their actions and existence do not match. Some accomplish perfect actions, but cannot know the equal view. Some have neither view nor action. Within the Unsurpassed Vehicle, in the ultimate sense there is no difference, but in the conventional sense, they hold both pure and impure for everything. Not understanding the meaning of equality, distinguishing between conventional and ultimate, in the absence of self in phenomena and persons, this is a Bodhisattva. Such as these, external and internal causes and effects, are said to be confused about the ultimate place in the world. In the tantra of Great Secret Determination, the truly noble and holy one, without differentiating between conventional and ultimate, truly understands. The great view and conduct of means are superior to the Unsurpassed Vehicle, in the ultimate sense are the seven treasures, in the conventional sense are equal and complete. The great vehicle of means, purity and suffering, are also undifferentiated in the conventional sense, only the view is high or low. Such as these, warm up with words, and definitely establish with eight kinds of hidden meanings. ༈. Liberating with signs and bestowing, when entering the great mandala, whichever deity descends, or because all deities are one, whichever deity is pleased, make that the chosen deity. That also transforms twice with the mind, gradually cutting off delusion in an instant, then contemplate the letters, mudras, and the order of the great mudra. Empowerment and other superior bodies, possessing nine, invite, merge, settle, and offer. After finishing, abandon ten and recite. Possessing three clarities, warmth is obtained and transformed. After the limbs are previously completed with seven, gather and bless the offerings. Always practice continuous samadhi, and do not separate enjoyment from homa. The one who approaches alone is one's own form, place the blessed one in front, first do the cutting off of delusion, clearly examine the common and the individual. Contemplate what it is like in front. After becoming extremely familiar, transform the ripened body, and be sure to stabilize it. At that time, abandon the six faults of dullness and darkness, discard the three faults of excitement, and transform.
Chinese
如果出现七种过失，如果总的来说没有殊胜之处，就抓住任何显现的个别事物。像这样认识的巨大木钉，如果改变，就像山一样进行阻挡，建立不起眼的身影，使名称显现的事物在那里流动，非常清晰且不移动。如果转变获得而没有缺失，就用神灵的标志和历史，特意将两者联系起来。考察初始和结尾的五种征兆，通过掌握修持次第来结合精进。对此，经部中这样说道：以秘密心髓的意义，不舍弃本尊，恒常修持，本尊神的特征是，所有如来，舍弃本尊，行善变得没有意义，因为与所有坛城相同，圆满成就三身五智。将自身与本尊结合，即使功德小也能成就。因为本来就以平等性结合，所以恒常观修成天神本身。通过与所有善逝结合，变得与所有坛城相同。因为与所有坛城相同，圆满成就三身五智。如果恒常修持本尊神，因果自然成就，能掌控我的一切，将转生到持明者的处所。恒常安住于大手印中，恒常念诵咒语，咒语和手印不间断，也是修持瑜伽的道路。是不舍弃、约束和引导，是圆满殊胜意义的关键，恒常是等持手印，是挖掘三毒之根的咒语，因为渴望真实伟大的意义之河，所以无时无刻不进行手印和咒语，以坚定的信念猛烈地念诵和修持，功德与虚空的边际相同。如果想要修持金刚萨埵，因为领悟到恒常平等的意义，观修身体如彩虹般，显现而无自性。知道眷属如水中月，观修清晰而无分别。如果观修天神的身相清晰，将获得巨大的福德资粮。如果知道其如影像般，将获得巨大的智慧资粮。如果舍弃本尊神，将恒常在恶趣中不快乐地轮回。与我无二无别的是大手印，具有清晰和精进的功德，随心所欲地进行掌控。
English
If seven faults occur, if there is no supreme state in general, then grasp whatever particular appears suitable. Thus, the great peg of realization, if it changes, should be blocked like a mountain, create an inconspicuous image, and make the appearance of names flow there, very clear and unmoving. If transformation is attained without fail, then deliberately connect the signs and history of the deity. Examine the five signs of beginning and end, and combine diligence by mastering the stages of practice. Furthermore, the tantra says this: By the very meaning of the secret essence, do not abandon the yidam and always meditate. The characteristic of the yidam deity is that for all the Tathagatas, abandoning the deity and practicing virtue becomes meaningless, because it is the same as all mandalas, and the three bodies and five wisdoms are completely accomplished. By combining oneself with the deity, even small qualities will be accomplished. Since it is inherently combined with equality, always meditate as the deity itself. By combining with all Sugatas, it becomes the same as all mandalas. Because it is the same as all mandalas, the three bodies and five wisdoms are completely accomplished. If the yidam deity is always meditated upon, the cause and effect will be spontaneously accomplished, and one will have power over all of oneself, and will be born in the abode of vidyadharas. Always remain in the great mudra, and always recite the mantra. Mantra and mudra should not be interrupted, and it is also the path of practicing yoga. It is not abandoning, restraining, and guiding, it is the key to perfecting the supreme meaning, it is always the samadhi mudra, it is the mantra that uproots the three poisons, because one desires the river of true great meaning, so without any time interval, practice mudra and mantra, and recite and meditate intensely with firm faith. Qualities are equal to the limit of space. If one wishes to practice Vajrasattva, because one realizes the meaning of constant equality, meditate on the body like a rainbow, appearing but without inherent existence. Knowing the retinue like the moon in water, meditate clearly and without conceptualization. If one meditates clearly on the deity's body, one will attain a great accumulation of merit. If one knows it to be like an image, one will attain a great accumulation of wisdom. If one abandons the yidam deity, one will always wander unhappily in the lower realms. The great mudra is inseparable from me, possessing the qualities of clarity and diligence, and one will effortlessly gain control.
Chinese
应当精进且稳固。因此，如果没有精进的阻碍，就像从烧焦的种子中，想要获得果实一样，将不会有成就的果实，将处于无暇的轮回之中。守护誓言、念诵真言，以及手印不间断这四者，要以巨大的精进和稳固来掌握。瑜伽士如果精进微小，据说不会成就，而且利害极大。如果一个人不迅速抓住剑的锋刃，肯定会砍断手。同样，没有精进的密咒士，要么死亡，要么没有果实。神圣的瑜伽士们，真言的支分不会衰减而清晰，有意义的不会衰减而清净，增长精进，迅速成就。像这样修习和禅修，即使果实没有附加于寿命，就像子宫和鸟蛋一样，念头的身体一旦抛弃，就能统治一切，获得至上的种姓。与金刚萨埵相同的，所有殊胜的成就都将圆满。圆满了。对于小风脉者，降下暖热，六处六轮安住，于化身处以指量，二脉如新月之兔。二者之间，菩提心如芥子大小般修瑜伽。或者观想希拉明点二者，如前所述的单独观想。于圣处的脐下四指量，无论有无明点，都可以，如同筋脉疾病一般，观想如蛛丝阳光一般。之后，于稳固之处，半指之地，观想世俗心，如芥子大小，不执著于光明和颜色，如此禅修，智慧迅速，三十六日即可获得。于达摩轮的宫殿中，空行母存在与否，简而言之有四种引导。其中没有空行母的情况是，七马心间，与兔结合的嘎乌中，菩提心如中等大小的白芥子。其中，无论是放出还是收回，于兔脉中，梵天的小孔显现于明点上。那达有声音，从中，放出具有各种颜色光芒的度母时安住。从那达收回时，小孔放出光明。同样反复习惯，智慧生于虚空之形。从那里面
English
One should be diligent and steadfast. Therefore, if there are no obstacles to diligence, it is like wanting fruit from a burnt seed, there will be no fruit of accomplishment, and one will remain in the cycle of no leisure. Guarding vows, reciting mantras, and not interrupting the mudras, these four should be grasped with great diligence and steadfastness. If a yogi's diligence is small, it is said that he will not achieve success, and the gains and losses are great. If a person does not quickly grasp the edge of a sword, he will surely cut off his hand. Likewise, a mantrika without diligence will either die or have no fruit. The holy yogis, the limbs of the mantra will not diminish and will be clear, the meaningful will not diminish and will be pure, increase diligence, and quickly achieve success. If one practices and meditates like this, even if the fruit is not attached to life, like a womb and an egg, as soon as the body of thoughts is abandoned, one can rule over everything and obtain the supreme lineage. The supreme accomplishments, equal to Vajrasattva, will be completely fulfilled. It is complete. For those with small winds, bring down heat, the six places and six chakras reside, at the place of manifestation, measure with fingers, the two channels are like the crescent moon rabbit. Between the two, the bodhicitta is like the size of a mustard seed, practice yoga. Or visualize the two Shira bindus, as previously mentioned, visualize them separately. At the holy navel, four fingers below, whether there is a bindu or not, it is acceptable, like a vein disease, visualize it like a spider web sunlight. Afterwards, at the stable place, half a finger's distance, visualize the conventional mind, like the size of a mustard seed, without clinging to light and color, meditating like this, wisdom is swift, and one can obtain it in thirty-six days. In the palace of the Dharma wheel, whether the dakini exists or not, in short, there are four guides. Among them, the situation where there is no dakini is, in the heart of the seven horses, in the gau combined with the rabbit, the bodhicitta is like a medium-sized white mustard seed. Among them, whether it is emitting or withdrawing, in the rabbit channel, the small hole of Brahma appears on the bindu. Nada has sound, from which, when emitting the Tara with various colors of light, it resides. When withdrawing from Nada, the small hole emits light. Likewise, if one becomes accustomed to it again and again, wisdom arises in the form of space. From that