English
It is. There are eight aspects: place and, desire realm, etc., object and, desire, etc., retinue and, action feeling and, type difference and, its entry characteristic, the three times of non-destruction past, present, and future, etc., time and, karma. There are two aspects: Sutra Pitaka and, various names, etc., six two names, etc., vast. There are two aspects: common realm types, etc., karma and, special karma. There are two aspects: approaching Lanka, etc., Dharma and, extensive explanation. There are five, three, and fifteen aspects: The first five aggregates show the karma of this life, the middle five aggregates show the master of this life, and the last five aggregates show the master of this life, intermediate state, and future life. The first group has five aspects: the karma of first arising discrimination on the object, the karma of closely attending to the second object, the third is the middle action, the fourth is madness and other actions, and the fifth is the action of falling asleep. The middle five aggregates have five aspects: the five consciousnesses produce external objects, the two of body and speech enter karma, the third is separation from desire, the fourth is desire causing the mind to decline, and the fifth is the root of virtue being cut off. The last five aggregates have five aspects: the five roots of virtue connect the three realms, causing death, the Dharma of the intermediate state, entering the place of birth, and producing. Causing death has five aspects: the second opportunity of death, the causes of untimely death, the thought and signs of death, the thought at the time of death, and where the key suffering is. Thoughts and signs have three aspects: Sutra Pitaka, then extensive explanation, and feet. These, etc., extensive explanation has three aspects: thoughts and signs with virtue, the meaning is, thoughts and signs with evil, where, thoughts and signs with equanimity. There are two aspects: nature and, equanimity, etc., separate abandonment. Thoughts at the time of death have three aspects: everything previously familiar is clear, hatred arises for this, attachment arises for the future life, and the instructions of the time of death are cherished and taught. The Dharma of the intermediate state has eight aspects: appearance and, the third is the body of the body, the place of enjoyment and, the length of life and, the seven intermediate states and, definition and, where it disappears and, the category of names and, the desire three realms are
Chinese
关于存在与不存在的区别，以及在那之中更喜欢习惯什么，以及受生的方式。它分为两部分：受生的征兆和实际受生的方式。第一部分分为两部分：经文和先前章节的扩展。它分为两部分：恶业者受生的征兆，以及善业者在此受生的征兆。实际受生的方式有四种：从温暖和湿润中受生，在那之中存在的方式；从子宫中受生的方式；在地域低下的地方受生的方式；以及通常根据业力，受生为习惯的果报。进入受生之处有两种方式：一般的四种进入方式，以及特别的进入子宫。它分为两部分：执持和近示，以及由三十八个风脉成熟并扩展受生，这也是一个来源对另一个来源。使之受生分为两部分：普遍展示十六种受生的第五种，以及特别地，这些业力的受生被展示为意业。进入的经文分为两部分：近示的楞伽经，以及详细的解释。它分为七部分：处所，以及最初的地方，领域，各自的眷属，以及那本身的业力，以及任何的感受，以及本体，以及普遍的逆转三时。产生的根本有三个：经文，楞伽经的扩展，以及它的脚注。通过楞伽经、传承、口诀的例子来消除黑暗的疑惑分为两部分：楞伽经中对疑惑的思考，以及消除那些思考。它分为两部分：通过处所、法王的章节来考察，以及通过象征性的方式来考察。第五十六章节。确定意义的根本有三个：经文，以及从那之后的扩展，以及脚注。普遍的扩展分为四个部分：确定意义的根本本身，以及它是否被理解的区别，以及那些未理解的人被确定下来并展示在自己的政府中，以及像那样，对展示者的尊敬方式。第一部分分为两个部分：是谁说的楞伽经的来源，以及本体。它分为两个部分：经文和所有法门的扩展。
English
The distinction between existence and non-existence, and what one prefers to be accustomed to therein, and the manner of taking birth. It has two parts: the signs of taking birth and the actual manner of taking birth. The first part has two parts: the sutra and the expansion of previous chapters. It has two parts: the signs of a sinful person taking birth, and the signs of a virtuous person taking birth here. The actual manner of taking birth has four aspects: taking birth from warmth and moisture, the manner of existing therein; the manner of taking birth from the womb; the manner of taking birth in lower realms; and generally, according to karma, taking birth as the fruit of what one is accustomed to. There are two ways to enter a place of birth: the general four ways of entering, and the specific entry into the womb. It has two parts: holding and near-showing, and the maturation and expansion of birth by thirty-eight wind channels, which is also one source to another. Causing birth has two parts: the general presentation of the sixteenth birth, the fifth, and specifically, these karmic births are shown as mental karma. The sutra of entering has two parts: the near-showing Lankavatara, and the detailed explanation. It has seven parts: place, and the original place, field, each's retinue, and that very karma, and any feeling, and essence, and the three times of universal reversal. The root of producing has three parts: the sutra, the expansion of the Lankavatara, and its footnotes. Eliminating the darkness of doubt through the example of Lankavatara, transmission, and oral instructions has two parts: thinking of doubt in Lankavatara, and eliminating those thoughts. It has two parts: examining through the chapter of the place, the Dharma King, and examining through symbolic means. Chapter Fifty-Six. The root of determining meaning has three parts: the sutra, and the expansion from then on, and the footnotes. The universal expansion has four parts: the root of determining meaning itself, and the distinction of whether it is understood or not, and those who have not understood are determined and shown in their own government, and like that, the manner of honoring the teacher who shows it. The first part has two parts: the source of the Lankavatara spoken by whom, and the essence. It has two parts: the sutra and the expansion of all dharmas.
Chinese
有七个方面：劝诫以见解来暂时确定界限；觉悟之后，像这样，什么也不阻碍地实行，并确立心念的方法；确立之后，通过修持来体验圣者的意旨；因此，通过获得意旨来圆满六度；心性……修正衰退的过失的方法；以及在不散乱的等持自性中圆满三种瑜伽；劝诫去认识和习惯它。其中有五个方面：通过认识，因此……劝诫；觉悟的那个自性……功德；通过修习，像那样的劝诫；修习的因此是功德；以及显示那不是共同的。在觉悟与未觉悟的差别上有三个方面：佛陀以何种方式区分众生；乘的地位和……地位上下的差别；以及空性和非空性所产生的差别。将未觉悟者确定下来，并在自己的宗派中显示有五个方面：确定下来；将确定的意义回溯到大圆满中；像那样觉悟的全部集合……功德；修习那个意义；以及修习的功德。第一个方面有三个：上下……承诺过失和功德全部在那样的真如中是一体的；理由是，在那之中没有与真如不同的；因此，在那之中，即使是等持也没有对境。回溯有三个方面：将一切都回溯到像这样的大圆满中；将有边和中心回溯到无边和无中心；以及将想要空性回溯到显空二无别，因此回溯到禅定中。将无边和无中心回溯有两个方面：用来源显示边和中心因此是不存在的；以及用想要成为理由来显示边是不存在的。修习那个意义有两个方面：修习二无别的自明；以及修正对境的分别念，从而在修习的意义上平等……的过失。功德有两个方面：功德任运成就；以及在那之中确定心念普遍……暖相圆满，并显示远离疑惑的那个时候……。༈。第五十七章。未造作的自性有两个方面：经和之后的广说。其中有四个方面：咒语的自性；见解的自性；誓言的自性；以及行为的自性。第一个方面有三个：显示亲近的友伴；以及广说何时
English
There are seven aspects: advising to temporarily determine the limits with view; after realization, like this, practicing without obstructing anything, and the method of establishing the mind; after establishing that, experiencing the intention of the holy ones by practicing; therefore, perfecting the six perfections by finding the intention; the nature of mind... the method of correcting the faults of decline; and perfecting the three yogas in the nature of non-distraction of samadhi; advising to know and become familiar with it. There are five aspects to that: through knowing, therefore... advising; that very nature of realization... merit; through meditation, such advice; therefore, the merit of meditation; and showing that this is not common. There are three aspects to the difference between realization and non-realization: how the Buddha distinguishes sentient beings; the ground of the vehicle and... the difference between higher and lower grounds; and the difference between emptiness and non-emptiness that arise. There are five aspects to establishing those who have not realized and showing them in one's own doctrine: establishing; reverting the meaning of what has been established to the Great Perfection; the complete collection of such realization... merit; meditating on that meaning; and the merit of meditation. There are three aspects to the first: above and below... vowing that all faults and merits are one in suchness; the reason is that there is nothing other than suchness in that; therefore, in that, even samadhi has no object. There are three aspects to reverting: reverting everything to such a Great Perfection; reverting having a boundary and center to having no boundary and center; and reverting wanting emptiness to the inseparability of appearance and emptiness, therefore reverting to meditation. There are two aspects to reverting to having no boundary and center: showing with sources that boundary and center are therefore non-existent; and showing that the boundary is non-existent by wanting to be the reason. There are two aspects to meditating on that meaning: meditating on the self-illumination of non-duality; and correcting the conceptual mind of the object, thereby equaling in the meaning of meditation... the fault. There are two aspects to merit: merit spontaneously accomplishing; and in that, certain mind pervading... warmth signs perfecting, and showing separation from doubt at that time.... ༈. Chapter Fifty-Seven. There are two aspects to uncreated nature: the sutra and then the extensive explanation. There are four aspects to that: the nature of mantra; the nature of view; the nature of samaya; and the nature of conduct. There are three aspects to the first: showing close friends; and extensively when
Chinese
空性等的阐述，以及聚集同伴等。关于见解的自性有三种：亲近同伴等的教导，广说，以及结尾。关于同伴等的广说有两种：教导如何不错谬地了悟，以及如实见解的差别。关于誓言的自性有三种：亲近同伴等，广说，以及结尾。关于同伴等的广说有七种：不可守护的，以及法性等不可守护的虚空等广大，以及为何要区分守护的过失的教导，以及守护与不可守护的守护，以及不可守护的无守护等与智慧相符的名称，以及如是定义，以及从不可守护中不动的唯一守护等守护。关于行持的自性有三种：唉，同伴等，纲要，广说，以及结尾。关于同伴广说有三种：身体的行持，语金刚行持，以及心金刚意的行持。第一种有两种：总金刚身，以及分支。其中有四种：行为者非金刚咒语等调整，以及食物瑜伽士不调整，以及界限的切断，以及处所不随意的调整。第八品，生起树木有三种：纲要，之后广说，以及结尾。心性广说有四种：十个阶段，以及其中，以何心等的十个，以及十个比喻，以及任何形象的这三者结合起来的教导。其中有十个：以欲望生起的阶段等心与比喻结合，以及勤奋作为中间连接，以及学习作为进入，以及意识作为转变，以及大结合作为进入，以及品尝味道，以及在对境上作为进入，以及大分别作为清净，以及成为基础，以及堪能的阶段心与比喻结合。第五十九品，进入神圣之处有三种：纲要从那里等，以及广说，以及聚集结尾同伴。广说有两种：以委婉的方式显示将邪见置于道上的方式，以及进入确定之路的方式。第一种有四种：以委婉的方式同伴等的真实教导，以及其中我等的疑惑提问，以及正直回答的讲述