English
Although it is said to be the nature of wisdom, it is not said which central horn it is combined with, but it is possible to obtain the combination with the eye woman. The horns emerging from the mouth of the makara signify not abandoning compassion for sentient beings; the garlands of jewels fulfill the hopes of those to be tamed; the lotus completely purifies the faults of samsara; the three waistbands of the central horn represent body, speech, and mind, etc. The way to represent the purity of the three vajra bases, paths, and fruits is: the base represents the suchness of the selflessness of all dharmas; the path represents the path of accumulation, the path of preparation, the path of seeing, and the path of cultivation, which realize the suchness of the path time; the fruit represents the non-dual wisdom of the Buddha's mind at the time of fruition. The five horns of the vajra represent the Buddha's dharmadhatu wisdom, and the five wisdoms divided into four types such as mirror-like wisdom. The two directional horns of the nine-horned vajra are combined into one, and it seems to represent as before. The two vajra bells have many symbolic meanings combined with the two truths, but in short, all the skillful means of the two paths and fruits are represented by the vajra, and all the wisdom parts are represented by the bell. The Sanskrit word for vajra is Achala, which means indestructible, that is, the vajra of ultimate wisdom is not broken by conflicting things. The Sanskrit word for bell is ghaṇṭā (藏文：གྷཎྜ་，梵文天城体：घण्टा，梵文罗马拟音：ghaṇṭā，汉语字面意思：铃), which means that all kinds of dharmas, when summarized, are inseparable from the meaning of selflessness. The three parts of the bell represent the three realms, and the sound of the bell and the face of the wisdom mother represent the Prajnaparamita that realizes the selflessness of the three realms. In addition, the Yoga Tantra says that the five-pronged vajra is called the first vajra, and these are the names of both Vajrasattva vajra. There are two meanings of the first, that is, the reason why the vajra of the name is the five-pronged vajra among the five manifestations of the Buddha's enlightenment in Akanishta heaven for the first time. From the beginning, in the way of self-nature purity, the ultimate bodhicitta that realizes the beginningless dharmata, has the nature of the five wisdoms, because it is the one who gives birth to all the gods, so it is called the first, and because it is indestructible, it is called the vajra. And the five-pronged vajra that represents it is also called the first vajra. Tantra section
Chinese
在先前进行金刚加持和授予誓言的时候，要念诵“无始无终之菩萨”等四句，并且要忆念其含义。如果归纳其含义，就是无始无终的心的相续，其自性清净，逐渐去除染污，从而显现清净的智慧法身，这就是胜义菩提心，是金刚萨埵的自性。那是大乐，具有无相之法的巨大喜悦。普贤是指此处的善妙之集合，是从此而生。一切之自性是指诸法之自性空性。金刚萨埵之母，金刚穗的主尊是金刚萨埵，其主尊是本尊身，大手印之因是法界以及证悟它的智慧。那即是被称为薄伽梵，殊胜第一之士，金刚持，这是以因来称呼果。另外，在铃杵加持等时候，要念诵“有寂自性清净”等四句，并且要忆念其含义，其含义是，有寂是指轮回中出生的相续。那即是自性或自性完全清净。即使如此，执着于我见的人们，以虚构的“我”来与自性相违背，以这种方式执着于自性实有。而殊胜的菩萨们则视有寂自性清净，从而将有寂之顶端转化为佛陀。这是一种简明的解释，虽然昆努钦、寂天和阿瓦达等人的解释相似，但昆努钦在“自性有寂离”中添加了“义”，这是一个区别。此外，“此乃一切佛，智慧之声之随行”等一颂的含义是，一切佛陀的伟大菩提，证悟空性的智慧是真实的铃杵。通过宣说它的声音，以各种声音向他人展示空性。这个铃杵也与之相似，被解释为代表着追随宣说空性的声音的智慧，因此你应该了解它。
English
Previously, during the Vajra empowerment and the granting of vows, one should recite the four lines beginning with "The Bodhisattva without beginning or end," and remember their meaning. To summarize the meaning, the continuum of the mind without beginning or end, whose nature is pure, gradually removes defilements, thereby revealing the pure wisdom Dharmakaya, which is the ultimate Bodhicitta, the nature of Vajrasattva. That is great bliss, possessing the great joy of the unconditioned Dharma. Samantabhadra refers to the collection of goodness here, which arises from it. The nature of all is the emptiness of the nature of all phenomena. The mother of Vajrasattva, the lord of the Vajra spike, is Vajrasattva, whose lord is the deity body, the cause of Mahamudra is the Dharmadhatu and the wisdom that realizes it. That itself is called Bhagavan, the supreme first being, Vajradhara, which is naming the result by the cause. Furthermore, during the blessing of the bell and vajra, one should recite the four lines beginning with "Existence is pure by its very nature," and remember their meaning, which is that existence refers to the continuum of birth in Samsara. That itself is completely pure by its very nature or essence. Even so, those who cling to self-view, by fabricating a "self," contradict the absence of existence by its very nature, and in this way cling to existence as being inherently real. However, the supreme Bodhisattvas see existence as being pure by its very nature, thereby transforming the peak of existence into Buddhahood. This is a simplified explanation, although the explanations of Kunu Khyen, Shantipa, and Avadhuta are similar, Kunu Khyen added "meaning" to "existence is separate from nature," which is a distinction. Furthermore, the meaning of the verse "This is all the Buddhas, following the voice of wisdom" is that the great Bodhi of all Buddhas, the wisdom that realizes emptiness, is the definitive bell and vajra. By proclaiming its sound, emptiness is shown to others with various sounds. This bell and vajra is also similar to that, and is explained as representing the wisdom that follows the sound that proclaims emptiness, therefore you should understand it.
Chinese
哦，是这样。又，一切是虚空的体性，像这样出现的意义是：就像虚空被安立为仅仅是阻碍有碍之物的触觉的体性一样，一切法也是遮止了自成的真实，是真实的空性。虚空仅仅是遮止了有碍之物，除此之外，没有以自性成立的安立之体性。就像见到遮止有碍之物的空性，就安立为见到了虚空一样，在一切法之上，见到仅仅是遮止自成真实的无遮，就安立为见到了空性。那时，境和有境的智慧二者，以像虚空一样平等结合的方式，一切法中最殊胜的法性，即真实空性平等性显现，也就是要修习证悟的智慧。哦，是这样。这些也清净地解释了铃的名称和意义。那么，在诠释和究竟的铃杵二者中，应该将铃杵的体性安立在哪里呢？对此，有不同的观点。有些人说，究竟意义的金刚是真实的金刚，而诠释意义的金刚仅仅是假名为金刚，因此不是真实的金刚。有些人则与前者相反，说诠释意义的金刚才是金刚的体性。我认为，就像诠释和究竟的经部二者都是经部一样，诠释和究竟的金刚二者也都是金刚，这样说应该没有矛盾。然而，究竟意义的金刚既有金刚的语源解释，也有用法，而诠释意义的金刚虽然没有金刚的语源解释，但似乎可以用法，例如，就像无色界声闻没有语源解释，但可以用法一样。如果认为诠释意义的金刚是所诠释的例子，因此不应该是真实的金刚，这也是没有矛盾的。例如，就像所诠释例子的二十僧是可以安立为那个僧团本身一样。不仅如此，铃也可以分为诠释和究竟两种，如果诠释意义的金刚不是金刚，那么诠释意义的铃也会变成不是铃，这完全相同，应该进行考察。因此，必须很好地了解铃杵的象征意义，如果不了解就摇铃，那么，《桑布扎》中说：
English
Oh, that's how it is. Furthermore, "everything is the nature of space," and so on. The meaning of this appearance is as follows: Just as space is established as merely the nature of obstructing tangible objects with obstruction, so too, all phenomena are the true emptiness that obstructs the truly established. Space only obstructs tangible objects, and other than that, there is no establishing characteristic established by its own nature. Just as seeing the emptiness that obstructs tangible objects establishes that space is seen, so too, on top of all phenomena, seeing the non-affirming negation that merely obstructs true establishment establishes that emptiness is seen. At that time, the two wisdoms of object and subject, in a manner of uniting equally like space, the most supreme dharma of all phenomena, namely the true emptiness, the equality itself, becomes clear, that is, the wisdom of realization should be cultivated. Oh, that's how it is. These also purely explain the name and meaning of the bell. So, among the two, the definitive and the interpretable vajra and bell, where should the characteristic of the vajra and bell be placed? There seem to be different opinions on this. Some say that the definitive meaning of the vajra is the actual vajra, but the interpretable meaning of the vajra is merely labeled as vajra, therefore it is not the actual vajra. Some say the opposite of the former, that the interpretable meaning of the vajra is the characteristic of the vajra. I think that just as both the definitive and interpretable sutras are sutras, both the definitive and interpretable vajras are also vajras, and it seems that there is no contradiction in saying so. However, the definitive meaning of the vajra has both the etymological explanation and the usage of the vajra, while the interpretable meaning of the vajra does not have the etymological explanation of the vajra, but it seems that it can be used, for example, just as the hearers of the formless realm do not have an etymological explanation, but can be used. If you think that the interpretable meaning of the vajra is an example of what is to be interpreted, so it should not be the real vajra, that is also not contradictory. For example, just as the twenty sanghas of the example to be interpreted can be established as that sangha itself. Moreover, the bell can also be divided into interpretable and definitive, if the interpretable meaning of the vajra is not a vajra, then the interpretable meaning of the bell will also become not a bell, which is completely the same and should be examined. Therefore, it is necessary to understand the symbolic meaning of the vajra and bell well, because ringing the bell without understanding it, the Sambhuti says: