English
Suchness, the nature of reality, is shown and taught by expressing it with unspeakable words. As it is said. Fourth, there are five: history, root, yoga, purpose, and stating the definition of the meaning of the words. First: O great Bodhisattva! What is meant by "explanation of the meaning of history"? Whose history is being explained? Here, it is said that it is for the sake of explaining the history of the three Kayas of the teacher, the teachings, and the three circles of disciples. Among these, the teacher is the Dharmakaya Kunjed Gyalpo himself, from the power of the three aspects of his nature, the three Kayas of the teacher arise as the nature of the circle of disciples. The way the three Kayas of the teacher explain is through the Dharmakaya's blessing, and so on, which are included in the three aspects mentioned above. Therefore, those who act as teachers, the three Kayas of the teacher, and those to whom the teachings are directed, their retinues, and what is to be taught, the histories of the three vehicles, are all explained, hence it is called the explanation of the meaning of history. Second: What is meant by "explanation of the meaning of the root"? What is the root of which Dharma is being explained? That is, the three Kayas of the teacher, who arose from the teacher Kunjed, have taught all the Dharmas as the root or ultimate essence to be expressed by all, hence it is taught as Bodhicitta. Bodhicitta itself is the basis or root of the appearance of the three Kayas of the teacher, the teachings, and all the retinues. Explaining this is the reason or definition of the explanation of the meaning of the root. Third: The nature of reality, the nature of Kunjed, is the nature of oneness, without distinction, but because the four yogas are realized differently by each, the difference or distinction between the high and low of yoga is: the difference in the view to be realized, the difference in the conduct to be practiced, the difference in the vows to be protected, and the difference in how to practice the path, and the difference in the time of attaining the result, and so on. All these dissimilar differences, the differences between the upper and lower, are all individually distinguished and shown by the vehicle of profound yoga, which transcends all effort. Therefore, it is the reason for the explanation of the meaning of yoga. Fourth: The definition of the meaning of purpose.
Chinese
什么是词语的教法呢？ 需求是，三界的一切众生都能如实地见到自己心性的法性，即如来藏，普作菩提心的自性。 目的是，证得圆满正等觉的意义，不只是停留在词句或道路上，而是当下就能亲见自心法身的真面目，从而获得超越瑜伽的境界，达到本来就已成就的目的。 然而，对于那些与大圆满的意义没有前世修习的因缘，福报浅薄，属于小乘种性的人来说，即使不加掩饰地显现并指示那自生、无为、远离取舍的智慧，一时也难以领悟。 例如，某人想要如意宝珠，珍贵的宝王，却用木头做的宝珠来擦拭，宝珠的本性也不会因此而改变。 同样，那些种性低劣、福报浅薄的人，不具备自然成就二利、随心所欲的功德，就像木头做的宝珠一样，无法进入位于胜乘大圆满、秘密心髓金刚幢顶端的境界，也无法自然而然地降下自然成就二利的大雨。 因此，他们无法进入最殊胜的阿底瑜伽。 尽管如此，对于那些前世对自性大圆满的法和上师具有信心和敬仰，具有良好因缘的人来说，现在就能如实地领悟普作法身的密意，对于这些殊胜的瑜伽士，就应该开示这无为、本来解脱的意义。 这样，他们就不会像下乘那样，需要修习见解、证悟、守护誓言、成办事业、经历道位、发起菩提心、取舍因果、修持禅定等努力。 并且，他们会认识到，没有任何由胜义和世俗二谛所涵盖的取舍对治之境，从而证得无勤任运、本来成佛的境界。 因此，根器最上等的众生就能证悟心性的法性，即如来藏的自性。
English
What is the teaching of words? The need is that all sentient beings of the three realms may truly see the nature of their own minds, the suchness, the self-nature of the all-creating Bodhicitta. The purpose is that the meaning of attaining perfect and complete enlightenment does not merely remain in words or on the path, but that from this very moment, one may directly see the true face of one's own mind, the Dharmakaya, and thereby attain the meaning of having gone beyond the thoughts of yoga, achieving the purpose from the very beginning. However, for those who do not have the karmic connection of previous lives' practice with the meaning of Dzogchen, those with very little fortune, those of the inferior vehicle lineage, even if the self-born, unconditioned wisdom, free from acceptance and rejection, is revealed and shown without concealment, they will not understand it for a while. For example, if someone desires a wish-fulfilling jewel, a precious king of jewels, and polishes a jewel made of wood, it will not transform into the nature of a jewel. Similarly, those of inferior lineage, with little fortune, who do not possess the qualities of spontaneously accomplishing the two benefits and fulfilling all desires, like a jewel made of wood, cannot enter the supreme vehicle of Dzogchen, which resides at the pinnacle of the banner of the secret essence Vajra Heart, and cannot effortlessly and spontaneously cause the great rain of spontaneously accomplishing the two benefits to fall. Therefore, they cannot enter the most supreme Ati Yoga. Nevertheless, for those who have good karmic connections from previous lives, such as having faith and devotion in the Dharma and the Lama of the self-nature Dzogchen, and who now have the fortune to truly realize the unmistaken intention of the all-creating Dharmakaya, for these supreme yogis, this meaning of effortless, primordial liberation should be taught. In this way, they will not need to engage in efforts such as cultivating views, realization, keeping vows, accomplishing activities, traversing the bhumis and paths, generating Bodhicitta, adopting and abandoning cause and effect, and practicing meditation, as in the lower vehicles. And they will recognize that there is no object of acceptance and rejection, of negation and affirmation, encompassed by the two truths of ultimate and conventional, and thereby realize the state of effortless, primordially enlightened Buddhahood. Therefore, beings of the highest faculties will realize the nature of the mind, the self-nature of suchness.
Chinese
因此，因为有对那样的事物有需求的必要，所以才那样说。如是说。这裡所说的“根器极佳者”，并不是指能够数清须弥山的微尘，或者将大劫视为一瞬间，或者能够记住许多诗句，仅仅是头脑清晰而已。而是指不落入偏见的极端，能够以智慧的巨浪斩断所知，能够领悟正确的实相之义。为了这个目的，才宣说了阿底瑜伽。如《庄严经》中所说：需求的必要是根器极佳者，能够将须弥山视为微尘来数，将大劫视为一瞬间，心中吟诵诗句，通晓各种名相的差别，对于极佳者来说并非如此，而是重视意义。彻底通达意义的实相，不让智慧落入偏颇，置于普遍的境地，以共同的智慧，能够斩断所知并领悟，为了这个目的，勇士（指莲花生大师）才宣说了此法。如是说。第五，以词语的意义来解释所说的必要的决定词或理由，即宣说没有见解和修习等意义或十种自性，而是无勤任运成就的音声和词语。像这样，通过词语的表达和宣说，无有造作的法性，原始圆满大义得以显现，不需要以十种自性来寻求造作，一切能作的菩提心的功德，如太阳和光芒般，本来就以自性任运成就的伟大方式存在，现在就能显现获得，因为有这样的必要，所以这是词语意义的必要之阐释。如是说。再者，从词语的角度如何宣说的方式是，对于根器极佳者，仅仅揭示名称的意义，就能领悟所有续部的首尾之义；对于根器中等者，则从续部产生的因——论基、缘——论起、果——完全了知续部之义、续部的必要解释、对眷属的教诲和传承等五个方面来宣说；对于根器较差者，则分别剖析续部的词义来宣说。并且，也需要从五种意义的解释来宣说，那是什么呢？如《十经》中所说：五种解释是什么呢？音节、间隔、字句的解释
English
Therefore, because there is a need for such a thing, it is said in that way. So it is said. Here, "person with excellent faculties" does not merely refer to someone with a clear mind who can count the dust particles of Mount Meru, or regard a kalpa as an instant, or memorize many shlokas. Rather, it refers to someone who does not fall into the extremes of bias, who can cut through the vastness of knowable things with waves of wisdom, and who can realize the meaning of the correct reality. For this purpose, Ati Yoga is taught. As it is said in the Ornament: The need is for those with excellent faculties, who can count Mount Meru as dust, regard a great kalpa as an instant, recite shlokas in their minds, and understand the distinctions of terminology. This is not the excellence, but rather the importance of meaning. Thoroughly understand the reality of meaning, without letting intelligence fall into bias, placing it in a universal state, with common intelligence, able to cut through the knowable and realize it. For this purpose, the hero (Padmasambhava) spoke. So it is said. Fifth, the explanation of the necessity or reason stated by the meaning of the words is that the sounds and words that show the meaning of not having views and meditation, etc., or the ten natures, but rather effortless spontaneous accomplishment, are expressed. In this way, by expressing and explaining in words, the nature of non-action, the original perfect great meaning is revealed, and there is no need to seek action with the ten natures. All the qualities of the all-creating Bodhicitta, like the sun and its rays, are inherently present in the manner of great spontaneous accomplishment, and now they will be manifested and attained. Because there is such a need, this is the explanation of the necessity of the meaning of the words. So it is said. Furthermore, the way in which it is explained from the perspective of words is that, for those with excellent faculties, merely revealing the meaning of the name will lead to the realization of all the meanings of the beginning and end of the tantras. For those with middling faculties, it is explained from five aspects: the cause of the arising of the tantra—the basis of discussion; the condition—the instigation of discussion; the result—the complete understanding of the meaning of the tantra; the explanation of the necessity of the tantra; and the instruction and entrustment to the retinue. For those with lesser faculties, the words and meanings of the tantra are analyzed and explained separately. And it is also necessary to explain from the perspective of the five explanations of meaning. What are they? As it is said in the Ten Sutras: What are the five explanations? The explanation of syllables, intervals, and words
Chinese
并且，譬如意义因果的解释，理证意义的解释，分别的解释，和集聚的解释。如是说，词的意义杂乱的安放，散乱的收集，和不明显的事物用词语前后力量而引出等方法来解释说明是词间字句的解释。 同样，如彼如此这般三者，是譬喻指示的解释。因此，所以由于三者，无论为何意义，若见彼，是理证指示的解释。从彼，彼也，从彼三者，是因果指示的解释。是彼，非彼，若信，说是意义的解释。字句和支分一个也，有譬如意义如是，因此，如是字句一切观察，说是譬如意义因果的解释。如是按照文字的字句和支分来观察，譬如意义和因果理证等各自不混淆地解释是譬如意义因果的解释。 对于怀疑的意义，用三量来观察，不错误的意义显现，生起信心的定解是理证意义的解释。 如前所说的五种总义，像那样的次第和类别各自区分，用段落来分章节而解释是分别的解释。 像显示一切法根本是菩提心，是无勤作的自性那样，把自己相续融入，修持的意义浓缩成口诀是集聚的解释。 同样，词和字句的意义是词间字句的解释。相似和非相似的意义是譬如意义因果的解释。 观察后引出理证意义，说是理证语的解释。 各自的类别和次第区分，是分章节的解释。 在一个根本中显示意义，是集聚的解释。 如是所说的意义，用五种解释的门径来解释。 章的名称。《普贤行愿品》中，心的解说方式的章节，第十三的解释完毕。 第四个意义，心性本自一切作者，超越因果勤作的