Chinese
此外，远离思辨的作为与不作为，无为、离念、不可言说、念诵、证悟。如此说。内外密续两者，若执持金刚铃杵者未能忆念各自的清净，则会违越誓言。如云：彼等无心瑜伽士，犹如大象摇铃铛。如此说。特别是，按照内密宗的观点，金刚是方便的如意宝，铃是智慧的莲花。二者相互结合的印封是手印的誓言。同样，秘密地，红白明点二者因融乐之缘而双运，即是乐空俱生智的真如，是无有其他变化的胜乐智慧金刚。以及，具足一切殊胜的空性，双运为智慧铃的法性，即是智慧之身，也就是大手印。这些意义，以无倒的方式，通过表、义、相三种方式来宣说，完全依赖于金刚上师，因此也有希求自己上师或师长的灌顶，这是顺便提及的。无论如何，以恭敬承侍的方式受持，即：于金刚种姓大尊前，金刚铃印亦如是，如实受持而作礼，师长亦当如是持。如此说。第三，宝生部宝生的誓言是：外在方面，以布施财物，根据大小的差别而安立，以及法布施，无畏救护的布施，以及一切众生希求触及无上安乐的慈爱布施，这四种每天乃至六时进行布施。其中，宝是平等性智，种姓是从此产生所需所欲，因此是宝生。誓言是对于喜爱布施者，将其与布施结合的自性。如果每天不能这样做，那么将自己的身体、受用、善根等全部施与他人，或者修持四无量心，或者修持二者或四者，也是很好的。宝生种姓大尊前，誓言悦意之境中，每日乃至六时中，四种布施恒常行。如此说。
English
Furthermore, free from the actions and non-actions of deliberation, inaction, non-thought, unspeakable, recitation, and realization. Thus it is said. In both outer and inner tantras, if those who hold the vajra and bell do not remember their respective purity, they will transgress their vows. As it is said: Those mindless yogis, are like an elephant ringing a bell. Thus it is said. In particular, according to the view of inner secret mantra, the vajra is the wish-fulfilling jewel of skillful means, and the bell is the lotus of wisdom. The seal of joining these two together is the samaya of the mudra. Similarly, secretly, the union of the white and red bindus due to the cause of melting bliss is the suchness of the co-emergent wisdom of bliss and emptiness, the great bliss wisdom vajra that does not change into any other form. And, the emptiness that possesses all perfections, the union into the nature of the wisdom bell, is the wisdom body, which is the great mudra. Explaining these meanings without distortion through the three doors of symbols, meanings, and signs depends entirely on the vajra master, so there is also a desire for the empowerment of one's own guru or teacher, which is mentioned incidentally. In any case, holding it with reverence and service, that is: Before the great noble vajra lineage, the mudra of the vajra bell, should be properly held and worshiped. The teachers should also be held in the same way. Thus it is said. Third, the samaya of the Ratna family Ratnasambhava is: outwardly, giving material generosity, established according to the distinction of large and small, and the generosity of Dharma, the generosity of fearlessness and refuge, and the generosity of loving-kindness in which all beings desire to touch unsurpassed bliss, these four are given every day, even six times a day. Among these, the jewel is the wisdom of equality, and the family arises from the fulfillment of needs and desires, therefore it is Ratnasambhava. The samaya is the nature of joining those who delight in generosity with generosity. If one cannot do this every day, then it is good to give one's body, possessions, roots of virtue, and everything else to others, or to cultivate the four immeasurables, or to cultivate two or all four of them. Before the great noble Ratna family, in the realm of pleasing vows, every day and even six times a day, the four kinds of generosity are always given. Thus it is said.