English
Since there is a need to enter through the door of conviction, in order to explain the source from which this teaching arose, how is the method of explaining the historical meaning? It is explained through the three ways of the Victorious One's Mind Transmission, the Vidyadhara's Symbolic Transmission, and the Personal Oral Transmission. Among these, in the realm of Dharma, in the great Akanishta pure land of true meaning, which is free from all elaborations, the teacher, the self-nature of the primordial Buddha, the Bhagavan Kunjed Gyalpo, awakens from the Dharma-nature of the meaning of mind. In the great immeasurable palace of the Akanishta stacked pavilions, to the retinue of the five Buddha families, Buddhas and Bodhisattvas, etc., in general, and especially to the compiler of the teachings, Vajrasattva, who arose from the self-born wisdom of his own mind, he speaks with the inexpressible words of meaning, in the state of non-differentiation of mind. This is the way the teacher, the Dharmakaya, teaches through the blessing of his own nature. As the Ornament says: The blessing Dharmakaya speaks with meaning-words, blesses with inexpressible meaning, the two with meaning have transmission, symbolizes meaning free from terms, the pith instruction shows its own characteristic with valid cognition. Thus it is said. Then, the teacher Vajrasattva manifests as the Sambhogakaya, and to the Nirmanakaya Garab Dorje and others, relying on the intention of mind and the symbolic methods of body, with the words of symbolic intention, symbolizing with his own essence, he causes the pith instructions of no symbol self-liberation to realize self-characteristic without object. This is the way the Sambhogakaya indicates his own essence. That same scripture says: The Sambhogakaya through the door of symbolic intention, symbolizes self-arising with his own essence, the two with essence are definitely unmistaken, no symbol self-liberation self-awareness experience, self-characteristic without object self-arising. Thus it is said. The Nirmanakaya Vidyadhara Garab Dorje, to the great scholar Manjushrimitra, teaches with well-composed words, which is the way the Nirmanakaya teaches with the composition of meaningful words. That scripture says: The Nirmanakaya Lord with the voice of Brahma, composes words well, symbolizing all meanings, the transmission records grammar in writing, mere belief is complete scriptural authority, is the explanation of historical meaning. Thus it is said. Thus the historical meaning is explained.
Chinese
还有，关于此的必要性，《俱明》中说：历史的意义有三种，不是由凡夫俗子立即造作的，而是从三世诸佛的意旨传承中宣说的。佛亲口所说，故令人信服。因为是决定意义的轮，所以由持明者的符号传承宣说。不是指隐晦的意义，而是以决定性的意义宣说，故令人信服。同样，在宣说之时，通过人耳相传。因为传承未断绝，所以必定令人信服。如是所说，导师普作我之自性，从三种力量中自然显现，或从我所生的导师三身，依次以自性加持，以及以自己的体性和美好的词句，如其所说的方式来阐述，说明从何处产生的根源，因此能使所化众生更加信服，故说有作为密诀之器的必要。第二是：大菩萨谛听，宣说一切法之根本，意义的解说方式的必要性是：如此显现世间器情所摄的一切法，以及清净的佛和不清净的有情所摄的一切，所有这一切都是由普作菩提心我所造作的缘故，所有这些法的核心是自生之智慧菩提心，法身明点唯一，除此之外，没有其他被称为不清净法的存在。宝藏幻钥中说：菩提心之法性，有则唯一无他，生则生于一切显有，遍则遍于一切器情，示则示于九乘，摄则摄于菩提心，是则法身，无所表示故无实体，无可执取故超离所缘，无可比拟故无有等同。如是所说，因此，如此显现的诸法，一切的根本都显示为本来在菩提心中成佛，因此宣说根本意义的解说方式，是为了显示具有如此的必要性。第三是：大菩萨谛听，宣说瑜伽意义的解说方式的必要性。
English
Furthermore, regarding the necessity of this, it is said in the 'Kunsel': There are three aspects to the meaning of history. It is not something immediately fabricated by ordinary people, but is explained through the lineage of the intention of all Buddhas of the three times. Because it is spoken from the mouth of the Buddha, it inspires faith. Because it is the wheel of definitive meaning, it is explained through the symbolic lineage of the Vidyadharas. It does not refer to obscure meanings, but is spoken with definitive meaning, so it inspires faith. Similarly, at the time of explanation, it is transmitted through the ears of people. Because the lineage is unbroken, it definitely inspires faith. As it is said, the teacher Kunjé, my own nature, arises spontaneously from the power of the three aspects, or the three Kayas of the teacher born from me, blesses the nature in sequence, and explains with its own essence and beautiful words, in the manner of how it was spoken, explaining the source from which it arose, thus making the disciples even more faithful, so it is said to have the necessity of being a vessel for secret instructions. Second: O Great Bodhisattva, listen! The necessity of explaining the root of all Dharmas, the way of explaining the meaning, is: Thus, all Dharmas encompassed by appearance and existence, vessel and essence, and all that is encompassed by pure Buddhas and impure sentient beings, all of this is made by me, Kunjé Bodhicitta, therefore, the essence of all those Dharmas is the self-born wisdom Bodhicitta, the Dharmakaya Bindu alone, and apart from this, there is no such thing as an impure Dharma that exists. In the 'Treasury of Magical Keys' it says: The Dharmata of Bodhicitta, if it exists, it is only one, there is no other, if it arises, it arises in all of appearance and existence, if it pervades, it pervades all of vessel and essence, if it is shown, it is shown in the nine vehicles, if it is gathered, it is gathered in Bodhicitta, it is the Dharmakaya, because it cannot be shown, it has no substance, because it cannot be grasped, it transcends objects, because it cannot be compared, there is nothing equal to it. As it is said, therefore, all the Dharmas that appear in this way, the root of everything is shown to be enlightened in Bodhicitta from the beginning, therefore, the way of explaining the root meaning is explained to show that it has such a necessity. Third: O Great Bodhisattva, listen! The necessity of explaining the meaning of Yoga is shown.
Chinese
是故，从普作我所生的导师三身所教之法，即是圆满受用身和法身的教法，内外密续等瑜伽之部。内中细分，下部乘也有各自高低的差别，虽然有诸多不同之处。然而，如果将这些全部归纳起来，那么所有具有取舍者都归于瑜伽和勤奋修持者归于嘛哈瑜伽，所有认为有因果者都归于阿努瑜伽，所有从取舍、勤奋修持、因果中解脱者都归于阿底瑜伽，因此瑜伽被归纳为四种。如《庄严经》中所说：“瑜伽宣说为四种，是所有乘的归集之处。瑜伽具有取舍行为，嘛哈瑜伽勤奋修持，阿努瑜伽认为有因果，阿底瑜伽从中解脱。”如是所说。因此，前三种瑜伽都具有取舍和勤奋修持。超越一切因果行为的普作王我的教法，就是大圆满阿底瑜伽的意义，这是所有乘的区分之处。无需依赖任何因果勤奋修持，是无为任运的大圆满教言。因此，必须说明这个道理，这个道理是用瑜伽的意义来说明必要的意义。第四是： 唉，大菩萨谛听！为了说明目的意义的必要性，从无数劫以前，普作菩提心的实相，无为大圆满的意趣，对我没有颠倒。由于清净和信仰的力量，现在对于具有能够无误证悟无为本解脱大秘密阿底的意趣的业和善缘，并且对于极其殊胜的瑜伽自在者，如果为他们宣说此续，那么在本解脱原始清净的虚空界中，由突然的分别所产生的能取所取的所有云团都会自然消散。由于远离能见所见的分别念，因此没有可见之见，没有可修之修，由于远离守护誓言的违犯和衰损，因此没有可守护之誓言，由于本自任运成就，因此无需寻找事业，由于未行持而本自到达，因此无需
English
Therefore, the teachings of the three bodies of the teacher arising from the All-Creating Self, namely the teachings of the Sambhogakaya and Dharmakaya, and the divisions of Yoga such as the outer and inner Tantras. Within these, even the lower vehicles have their own distinctions of high and low, with many differences. However, if all of these are gathered together, then all those with acceptance and rejection are included in Yoga, and those who strive in practice are included in Mahāyoga, and all who believe in cause and effect are included in Anuyoga, and all who are liberated from acceptance and rejection, striving, cause and effect are included in Atiyoga, thus Yoga is condensed into four types. As stated in the Ornament: "Yoga is taught as fourfold, it is the gathering place of all vehicles. Yoga has actions of acceptance and rejection, Mahāyoga strives and practices, Anuyoga believes in cause and effect, Atiyoga is liberated from that." As it is said. Therefore, the first three Yogas involve acceptance and rejection, and striving. The teachings of the All-Creating King, which transcend all actions of cause and effect, are the meaning of the Great Perfection, Atiyoga, which is the separator of all vehicles. It does not need to rely on any cause, effect, or striving; it is the great teaching of effortless perfection. Therefore, it must be explained that this meaning is the explanation of the necessity through the meaning of Yoga. Fourthly: Alas, great Bodhisattva, listen! To explain the necessity of the meaning of purpose, from countless eons ago, the reality of the All-Creating Bodhicitta, the intention of the Great Perfection without action, has not been reversed for me. Due to the power of purity and faith, now, for those who have the karma and good fortune to be able to realize without error the intention of the Great Secret Ati, the Great Liberation of Non-Action, and for those who are exceedingly excellent Yogis, if this Tantra is taught to them, then in the space of the primordially pure sky of original liberation, all the clouds of grasping and clinging created by sudden thoughts will naturally dissolve. Because of being free from the mind of the object to be seen and the seer, there is no view to be seen and no meditation to be meditated upon. Because of being free from transgression and deterioration of guarding commitments, there are no commitments to be guarded. Because of being spontaneously accomplished from the beginning, there is no need to seek activities. Because of having gone without traveling, there is no need to
Chinese
没有胃，本来就是圆满成佛，所以没有在地上修习，同样没有善恶之因和苦乐之果，没有胜义谛的实相和世俗谛的显现这两种真谛，外在显现的一切都是纯粹的自然生起，内在的一切念头都是当下解脱，无有分别地清净，因此见到没有任何生起次第和圆满次第等需要修习和成就，同样在各个乘的道中没有发起菩提心，简而言之，没有需要断除的和对治等等，通过见到没有任何行为、努力和勤奋，从而显现出普作菩提心的自性，未作造作的本初俱生智慧，为了如此重大的意义而宣说。
English
There is no stomach, and since one is primordially enlightened, there is no need to practice on the ground. Similarly, there is no cause of virtue or vice, and no result of happiness or suffering. There are no two truths, neither the ultimate reality nor the conventional appearance. All outer appearances are purely spontaneous, and all inner thoughts are instantly liberated, purified without distinction. Therefore, one sees that there is nothing to meditate on or accomplish, such as the generation and completion stages. Similarly, there is no generation of bodhicitta on the paths of various vehicles, and in short, there is nothing to abandon or counteract. By seeing that there is no action, effort, or striving, the nature of the all-creating bodhicitta, the unadulterated, innate wisdom, is revealed. It is taught that there is such a great purpose.
Chinese
如是法性，以不可言说之语表示而宣说。如是说。第四有五：历史、根本、瑜伽、必要、词义的定义。第一是：嗟！大菩萨。所谓历史意义的解说，是解说何者与何者的历史呢？在此，是为解说三身之导师与教法及三轮之历史，故如是说。其中，导师乃法身普作王如来之自性，从三种相之功用中，生起轮之自性三身之导师等。三身导师之解说方式，是法身以加持而宣说等，已于前述三种方式中归纳。因此，以何者作为导师之三身导师等，以及对何者所教示之境的眷属等，以及所要教示的三乘之历史等，皆是解说，故称为历史意义的解说。第二是：所谓根本意义的解说，是思惟解说何者与何者的根本呢？那是从导师普作我所生之导师三身，如其所说的一切法，皆为一切所诠释的根本或究竟心要，故宣说为菩提心。菩提心即是三身之导师与教法及一切眷属之显现处或根本，宣说此乃根本意义的解说的理由或定义。第三是：普作我之自性法性，即是无有分别之真如一体之体性，然四种瑜伽之各别以不同方式证悟之故，瑜伽之高低差别或差异是：所证悟之见地的差别，所行持之行持的差别，所守护之誓言的差别，以及如何修持道之差别，以及获得果位之时的差别等，所有这些不相同之差别，上下各别的差别，皆由甚深瑜伽勤作一切超越之乘个别区分并显示，因此是瑜伽意义的解说的理由。第四是：必要意义的定