Chinese
是二种手印。所谓“安于喉间”，是指相互将方便与智慧的腰部在两个面上系缚。所谓“以心饮甘露”，心是指瑜伽士。所谓“下部”，是指嘴唇，因为它是像蜂蜜一样的甘露之所在。所谓“饮”，是指饮用和品尝，前面已经说过了。 ༄。从十二和十八的道路上，催发铃杵之甘露。所谓“从十二和十八的道路上”，是指从十八处降下智慧之精液，这是为了忆念先前所教导的内容。所谓“左侧之班杂”，其中“左侧”是指法生之左侧。“班杂”是指像花朵的班杂一样，是卡瓦木卡之根。如果问是什么样的，则说了“如水滴之形状”等等，水滴是指精液滴落。形状是指使其显现。所谓“如水滴鸟喙之形状”，其中“鸟喙”是指鸟类的面部，就像那个形状一样。所谓“在那里催动手印”，其中“在那里”是指安置铁钩种子字的那个根处。“手印”是指安置甘露文字的手指。或者，对于非常执着坚硬者，用象鼻之手印催动。所谓“金刚右侧之水”，其中“水”是指水中生出的莲花。“右侧”是指右边，左边也应掌握。这表明应该用金刚的右侧拖动，而用莲花的左侧拖动。因此，说了“以自性平等之方式行事”，是指相互平等地拖动。所谓“在乳房等一切处所，之后安放手指”，其中“乳房”是指两个乳房。“一切处所”是指以乳房为首的十八处所。“安放手指”是指拨动手指，意思是说在以上肢为首的处所用手指拨动，会使精液滴落。所谓“之后金刚之顶端，与手印在喉间相合”，其中“之后”是指因此，催发菩提心。
English
These are the two mudras. "Placing at the throat" means mutually binding the waists of skillful means and wisdom on both sides. "Drinking the nectar with the mind" means that the mind is the yogi. "Lower part" refers to the lips, because it is the place of nectar like honey. "Drinking" means drinking and tasting, as has already been explained. ༄. From the paths of twelve and eighteen, stimulate the nectar of the bell and vajra. "From the paths of twelve and eighteen" means descending the semen of wisdom from the eighteen places, which is to remember what was taught earlier. "Bandhu on the left side" means that "left side" is the left side of Dharma-genesis. "Bandhu" is like a bandhu of flowers, the root of Khagamukha. If asked what it is like, it is said "like the shape of a water drop," etc. Water drop means semen dripping. Shape means making it clear. "Like the shape of a bird's beak dripping water" means that "bird's beak" is the face of birds, like that shape. "There, stimulate the mudra" means that "there" is the root where the seed syllable of the iron hook is placed. "Mudra" refers to the finger placing the nectar letter. Or, for those who are very attached and firm, stimulate with the hand mudra of the elephant's trunk. "Vajra right side water" means that "water" is water-born, the lotus. "Right side" means the right side, and the left should also be grasped. This shows that one should drag with the right side of the vajra, and drag with the left side of the lotus. Therefore, it is said, "Act in a way that is equal in nature," which means dragging equally with each other. "In all places such as breasts, then place the fingers" means that "breasts" are the two breasts. "All places" refers to the eighteen places, starting with the breasts. "Place the fingers" means flicking the fingers, meaning that flicking the fingers in places such as the upper limbs will cause semen to drip. "Then the tip of the vajra, joining the mudra at the throat" means that "then" is therefore, stimulating bodhichitta.
Chinese
的缘故。名为金刚顶等，在之前的拥抱时已经说过了。为了清楚地显示互相摩擦，因此说了“以二者全部结合，应使金刚莲花运转”这句话。意思是说，应将方便和智慧二者的金刚和莲花的左右部分互相结合，使其运转，也就是摩擦。为了忆念念诵，因此说了“吽的”等。意思是说，念诵智慧的种子字吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），应以安乐使自己身体的诸神感到满足。为了显示铃的念诵，因此说了“铃是”等，很容易理解。 “智慧种子金刚顶，自身之神应思维”这句话中，智慧的种子是字母吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。名为金刚顶，就是在金刚的顶端思维。说是“思维”是多余的。这显示了在结合的时候，应在金刚的顶端观想吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽），从而使自己的身体感到满足。通过这个近似的象征，应知在莲花上安立字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿）。 “金刚铃是身体，手印交合应结合”这句话中，金刚是指金刚萨埵。手印是那二者的身体交合。为了通过证悟这个真如，也显示了应执持外面的金刚和铃，因此说了“金刚铃”等。意思是说，瑜伽士应以这个清净的外面的金刚铃的手印来执持。 “以金刚彼性动”，意思是说，念诵吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）的真如后，应用金刚来摩擦。 “铃随意摇动”，意思是说，同样，也应以智慧念诵字母阿（藏文：ཨ，梵文天城体：अ，梵文罗马拟音：a，汉语字面意思：阿），用莲花来摩擦和研磨金刚。“金刚铃极结合，手印即是彼结合”，这句话等显示了通过金刚和铃结合的胜义智慧使自身感到愉悦，从而使安住在身体上的所有神都感到满足。 “二者之自性心”，是指二者结合等的菩提心。
English
For the sake of. The Vajra Peak, etc., have already been explained in the previous section on embracing. In order to clearly show the mutual friction, it is said, "By joining the two completely, the Vajra Lotus should be stimulated." This means that the right and left parts of the Vajra and Lotus of both skillful means and wisdom should be joined together and stimulated, that is, rubbed. In order to remember the recitation, it is said, "Of Hūṃ," etc. It means that by reciting the seed syllable Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) of wisdom, one should satisfy the deities of one's own body with bliss. In order to show the recitation of the bell, it is said, "The bell is," etc., which is easy to understand. In the phrase "Wisdom seed Vajra Peak, the self-deity should be contemplated," the seed of wisdom is the letter Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ). The so-called Vajra Peak is to contemplate at the tip of the Vajra. Saying "contemplate" is redundant. This shows that at the time of union, one should contemplate Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ) at the tip of the Vajra, thereby satisfying one's own body. Through this approximate symbol, it should be known that the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) is placed on the lotus. In the phrase "Vajra bell is the body, the mudrā union should be joined," Vajra refers to Vajrasattva. The mudrā is the union of the bodies of those two. In order to show that by realizing this Suchness, one should also hold the external Vajra and bell, it is said, "Vajra bell," etc. It means that the yogi should hold the mudrā of the pure external Vajra bell. "By the Vajra itself move," means that after reciting the Suchness of Hūṃ (Tibetan: ཧཱུྃ, Sanskrit Devanagari: हुं, Sanskrit Romanization: hūṃ, Chinese literal meaning: Hūṃ), one should rub with the Vajra. "The bell should be rung at will," means that similarly, one should also recite the letter A (Tibetan: ཨ, Sanskrit Devanagari: अ, Sanskrit Romanization: a, Chinese literal meaning: A) with wisdom, and rub and grind the Vajra with the lotus. The phrase "Vajra bell is well combined, the mudrā is that combination" etc. shows that by pleasing oneself with the ultimate wisdom of the union of Vajra and bell, all the deities abiding in the body will be satisfied. "The self-nature mind of the two" refers to the mind of enlightenment of the union of the two, etc.
Chinese
诶。从二者所生的精液。用水加持。名为，水即是精液。加持即是食用，二者食用二者的精液。之前已经讲述了智慧为主的羯摩，现在为了讲述方便为主的羯摩，说了娇媚等。所说的“行动”即是羯摩。“娇媚”是指以自身为主的傲慢。安住在快乐的耳边。是指声音如其本然。其他则说是观想为金刚萨埵。之后应该做什么呢？金刚嬉戏的足，用左边的铃分开嬉戏。说了这个，金刚萨埵的左脚伸展，右脚稍微弯曲，处于嬉戏的姿势。智慧的右脚伸展，左脚弯曲，处于这样的姿势。左手拥抱并抓住乳房。是指金刚萨埵的左手拥抱智慧，抓住左边的乳房。右手将金刚杵插入。是指右手将方便的金刚杵插入莲花中。反复交合。是指刹那刹那地亲吻。欢笑等容易理解。为了讲述其他的第二个羯摩，说了铃等。以摇动铃的方式。是指方便和智慧二者嬉戏的姿势与之前的相反。安坐在腿的垫子上。是指将智慧安放在方便的左腿上。用右脚缠绕。放置在腰部的位置。是指用方便的右脚缠绕智慧的脚。用一只手拥抱颈部。是指方便的右手拥抱智慧的颈部。左手摇动铃。是指左手分开智慧的莲花。或者摇动并摩擦。 其余的容易理解。通过明确说明这两个羯摩，其余的也应该通过意义来理解。然后唱金刚歌。想要说各种各样的“吽”（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。所说的“然后”是指羯摩的结尾。
English
E. Semen born from both. Bless the water with offerings. It is said that water is semen. Blessing is eating, both eating the semen of both. Previously, the karma primarily focused on wisdom was taught. Now, to teach the karma primarily focused on skillful means, coquetry and so on are mentioned. "Moving" is karma. "Coquetry" refers to arrogance with oneself as the primary focus. Residing in the pleasant ear of bliss. It refers to the sound as it is. Others say to meditate on Vajrasattva. What should be done next? The foot of Vajra play, playing with the bell separated by the left. It is said that Vajrasattva's left foot is extended, and the right foot is slightly bent, staying in a playful posture. Wisdom's right foot is extended, and the left foot is bent, staying in that posture. The left hand embraces and holds the breast. It means that Vajrasattva's left hand embraces wisdom and holds the left breast. The right hand inserts the vajra. It means that the right hand inserts the vajra of skillful means into the lotus. Repeatedly unite. It means kissing moment by moment. Laughter and so on are easy to understand. To teach the other second karma, the bell and so on are mentioned. In the manner of moving the bell. It means that the posture of playing with both skillful means and wisdom is the reverse of the previous one. Sitting on the thigh cushion. It means placing wisdom on the left thigh of skillful means. Wrap with the right foot. Place it in the position of the waist. It means wrapping the right foot of skillful means around the foot of wisdom. Embrace the neck with one hand. It means that the right hand of skillful means embraces the neck of wisdom. The left hand rings the bell. It means that the left hand separates the lotus of wisdom. Or shake and rub. The rest is easy to understand. By explicitly stating these two karmas, the rest should also be understood through meaning. Then sing the Vajra song. Wanting to say various "Hūṃ" (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽). The "then" that is said refers to the end of the karma.
Chinese
名为《金刚歌》。金刚是无二的秘密。具有它的歌就是金刚歌，如“轮回空性”等。认为是各种各样的吽（藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：吽）。 所谓“这样”就是要念诵每句歌词的结尾，如“德那吽”等。 拿着甘露之水后，再次唱歌。 所谓“这样”，所谓“再次”就是在其后面。所谓“甘露水”就是酒。所谓“拿着”就是饮用，再次为了休息和为了使智慧喜悦，两种原因都饮酒唱歌。 所说的金刚歌，如“轮回空性”等。 所谓“轮回”就是五蕴。所谓“空性”就是脱离能取和所取。因此没有精华，如水树一般。为了显示如水树之果般没有精华的精华，说了“精华是极其积累的”。 所谓“精华”就是不住涅槃。所谓“极其积累”就是它成就了一切法，像这样五蕴习惯于无自性的天尊之体性，从而成就了不住涅槃。 如果诸法脱离能取等，那么如何能成为不住涅槃呢？ 说了“从实有中解脱则完全成就”。 所谓“实有”就是能取等的相，从它之中解脱就是涅槃之义。 或者以有和无，常和无常等所修的显现为二的此心是实有，从它之中解脱。 所谓“完全成就”就是从中成就涅槃，相似产生相似之义。 为了显示名称的多种说法，说了“解脱”等。 解脱是不住涅槃的异名。 所谓“完全度脱”就是必定度脱一切有情或在那里度脱。 为了显示它，说了“互相完全拥抱而行事，因此能圆满成办一切义利”。
English
It is called "Vajra Song." Vajra is the non-dual secret. The song that possesses it is the Vajra Song, such as "Cyclic Existence is Empty," and so on. It is considered to be various Hums (藏文：ཧཱུྃ，梵文天城体：हुं，梵文罗马拟音：hūṃ，汉语字面意思：Hum). The meaning of "thus" is that at the end of each verse of the song, one should recite "Tena Hum," and so on. After taking the nectar water, sing the song again. The meaning of "thus" is that "again" means after that. The so-called "nectar water" is alcohol. The meaning of "taking" is drinking, and again, for the sake of rest and for the sake of pleasing wisdom, both reasons are for drinking alcohol and singing. The Vajra Song that was spoken, such as "Cyclic Existence is Empty," and so on. The so-called "cyclic existence" is the five aggregates. The so-called "emptiness" is being free from the grasped and the grasper. Therefore, there is no essence, like a water tree. In order to show the essence of no essence, like the fruit of a water tree, it is said, "Essence is extremely accumulated." The so-called "essence" is non-abiding nirvana. The so-called "extremely accumulated" means that it accomplishes all dharmas, like this, the five aggregates are accustomed to the nature of the deity without inherent existence, thereby accomplishing non-abiding nirvana. If all dharmas are free from the grasped and so on, then how can they become non-abiding nirvana? It is said, "Liberation from entities is completely accomplished." The so-called "entity" is the characteristic of the grasped and so on, and liberation from it is the meaning of nirvana. Or, the mind that appears as dual, which is cultivated by existence and non-existence, permanence and impermanence, and so on, is an entity, and liberation from it. The so-called "completely accomplished" means that nirvana is accomplished from it, meaning that similarity produces similarity. In order to show the variety of names, "liberation" and so on are mentioned. Liberation is a synonym for non-abiding nirvana. The so-called "completely liberated" means that all sentient beings are definitely liberated or liberated there. In order to show it, it is said, "Acting by embracing each other completely, therefore, all meanings and benefits can be perfectly accomplished."