English
What is shown between "entering into its own nature" is that, taking the object of learning as the object, for the sake of learning words and sounds, it is the collection of words; realizing that the meaning does not change, for the sake of dwelling on the increase and decrease of letters, it is the collection of letters; realizing that it is merely imputed, because knowing that everything is just a name and has no essence, it is the collection of names; because of being liberated from symbols and samadhi, it is the collection of symbols; because of understanding that the realm and wisdom are merely nominal and have no dualistic essence, in order to measure the meaning of bodhicitta, it is the collection of terms, and so on. Among these, the third path of seeing, which is the basis of the field of action, is said to enter into the very nature of mantra. Seeing the ultimate, it is not the end of imputed breath from the time of seeing the truth. These are the five aggregates. The eleventh is what is shown from "conduct" to "completely perfect", dwelling in the assembly, because the conduct of body and speech is mainly done, it is conduct; because of faith, dwelling in wisdom and samadhi, it is dwelling; therefore, for one's own benefit, seeing or hearing directly, it is attainment; for the benefit of others, generating the mind of the means of enlightenment, it is looking outward; because the learning is completely perfected, it is completely perfect. These are the five dharmas of meaning. The twelfth is what is shown from "that all dwells in sound" to "only spontaneously accomplished", when dwelling on the path of the five yogas in this way, everything becomes five vidyadharas, that is, the symbolic word yogi only contemplates the meaning, that is, the one who enters the ground, dwelling in sound with the collection of words; because the lineage is determined, diligent and dwelling in the two yogas, so obtaining the vidyadhara dwelling on the ground, it is dwelling on the ground; because of understanding the meaning and abandoning the five fears, obtaining the freedom of life, so the vidyadhara of life is dwelling on life; because of certainly obtaining the scriptural proof and dwelling in yoga, so the supreme body of marks and signs appears, it is the great seal; because the learning is completely perfected, only relying on the previous and subsequent moments, and there is no effort, obtaining the inexhaustible wheel of ornaments, it is only spontaneously accomplished.
Chinese
如此这般，十三五蕴，归纳为根本的五道，以不同的方式来表示。例如，对于五个人，从帽子方面来说，称为五个戴着毡帽的人；从衣服方面来说，称为五个穿着粗布衣服的人；从地域方面来说，称为五个来自后藏的人；从听法方面来说，称为五个僧人，诸如此类。在此，从五基中分出内层，并进行阐述，如果一个五蕴就足够了，又何必如此呢？这是因为显宗和密宗的说法不同，佛的刹土也不同，为了理解同一意义有不同的词语，所以才这样安排。然而，这些都被认为是对于安住于此续部的道上的人们，以不同的名称来表示，通过为那些行者转动那唯一的密咒之法的法轮，以特殊的教法使他们从地到地提升。如果将这些与三身联系起来，那么资粮道、加行道、见道这三者是化身的轮。修道是报身的轮。尽道是法身的轮。这只是就大多数情况而言，要知道并没有限制。第三，具体的总结是：如是世界，从“如是世界”到“完全显现并清晰可见”之间所阐述的那样。如此这般，不同世界的处所，有多少不可思议的不同赡部洲，不可思议的六道十方，在无边显现的这些地方，示现世间明灯的能仁以及宣讲的补特伽罗，出现了如此之多，显现了无边无际，这些也是在没有始末的轮回中，在无法言说的刹土中。在没有始末的劫中，在无法言说的时机中，对于实际上并不存在却显现的那些，总是以恒常的轮转，一次又一次地不断出现。通过转动教法法轮，做着明灯的事业，从而使神人世界的主要调伏对象们，根除他们相续中遮蔽的无明障翳的黑暗，逐渐地或同时地证悟到心之坛城的光明，当身之事业全部圆满时，虽然事物本身没有消失，但调伏对象的本质却会...
English
Thus, these thirteen sets of five aggregates are summarized into the five fundamental paths, and shown in different ways of representation. For example, for five people, from the perspective of hats, they are called five people wearing felt hats; from the perspective of clothes, they are called five people wearing coarse cloth clothes; from the perspective of regions, they are called five people from Tsang; from the perspective of listening to the Dharma, they are called five monks, and so on. Here, what is the need to divide and explain the inner circles from the five bases, when one set of five aggregates would suffice? This is because the terminology of Sutra and Tantra differ, and the Buddha's fields also differ. It is arranged in order to understand that the same meaning has different words. However, these are all considered to be different names given to those who abide on the path of this very Tantra, and by turning the wheel of Dharma of that very secret mantra for those practitioners, they are made to rise from ground to ground by the special teachings. If these are related to the three bodies, then the three, the path of accumulation, the path of preparation, and the path of seeing, are the wheel of the Nirmanakaya. The path of meditation is the wheel of the Sambhogakaya. The path of culmination is the wheel of the Dharmakaya. This is said in terms of the majority, and it should be understood that there is no limitation. The third, the specific conclusion, is: Thus, the world, from "Thus, the world" to "completely manifest and clearly visible," as explained. In this way, the abodes of different worlds, how many inconceivable different Jambudvipas, the inconceivable six realms with the ten directions, in these infinitely appearing places, the Sage, the teacher of the world's lamp, and the individuals who expound, have appeared so many times, appearing infinitely. These too, in the beginningless and endless cycle of existence, in the inexpressible realms, in the beginningless and endless eons, in the inexpressible times, for those that appear as if they do not exist in reality, always in a constant cycle, again and again, without ceasing, they occur. By turning the wheel of Dharma of the teachings, doing the work of the lamp, thereby the main beings to be tamed in the world of gods and humans, eradicating all the darkness of the obscuring ignorance from their continuums, gradually or simultaneously realizing the luminosity of the mandala of the mind, and when all the deeds of the physical body are completed, although the things themselves do not disappear, the essence of the beings to be tamed will...
Chinese
那些化身之身，如日月轮没落般，身体完全进入寂灭，在那些刹土中，无论何时何地都广为人知，并且也显现在所化众生的面前。因此，在此刹土中，释迦牟尼佛示现寂灭之声和寂灭之相，也是把握了时轮出现的一个时机。此品名为：于诸佛之意汇集之大经中，作为大小乘和共同密咒之基础，示现加持生起和授记传承之理，以二者之开端讲述之品，即第一品。如同用布匹来比喻，为了分别显示意义的集合而不混杂，所以是品，即是清楚地解释其最初的数字的意义。经的柱子，拉杰，您的上师也说要与五身的开端结合。是加持生起的真实意义，下面出现的一些开端是扰乱传承，因为确定是授记传承的理由的开端，所以通过分别的开端和根本续第二品来显示，非常重要。第二，引发缘起之开端分为两种：佛陀迎接并引发开端，眷属恭敬提问并引发开端。第一种分为三种：佛陀劝请聚集眷属，眷属聚集而集会，佛陀劝诫断除疑惑。第一种是：从“此后如何”到“如是说”之间显示，此品一般显示了显义和隐义两种，对于智慧小者来说，显义的部分较多，对于智慧大者来说，隐义的部分较多。此后，为了也知道共同一方的授记传承的教法，通过解释续来清楚地显示并广为人知的开端的因之因，以根本续教诲遗嘱的方式来宣说，讲述示现寂灭之相，从而示现开端，之后，虽然化身之身在意义上没有出现和消失，但在所化众生的面前，如日月般显现出现和消失之相，讲述了如何用日月之比喻来显示的方式，如此把握一部分以前的历史来近似地显示。
English
Those emanated bodies, like the setting of the sun and moon, completely enter into Nirvana. In those realms, it is universally known at all times and in all places, and it also appears before the beings to be tamed. Therefore, in this realm, the sound and appearance of Shakyamuni Buddha entering Nirvana is also seizing an opportunity for the emergence of the Kalachakra. The name of this chapter is: From the Great Sutra of the Collection of the Intentions of All Buddhas, as the basis of the Great and Small Vehicles and the common Mantras, showing the origin of the reasons for the arising of blessings and the transmission of prophecies, the chapter explaining the occasion of the beginning of both, which is the first chapter. For example, like using cloth as a metaphor, in order to separately show the collection of meanings without mixing them, it is a chapter, which clearly explains the meaning of its initial number. The pillar of the sutra, Lhaje, your guru also said to combine it with the beginning of the five bodies. It is the actual meaning of the arising of blessings, and some of the beginnings that appear below are disrupting the lineage, because it is determined to be the beginning of the reason for the transmission of prophecies, so it is very important to show it through the separate beginning and the root tantra second chapter. Secondly, the beginning of the cause of the circumstances is divided into two types: the Buddha welcomes and initiates the beginning, and the retinue respectfully asks and initiates the beginning. The first is divided into three types: the Buddha urges the gathering of the retinue, the retinue gathers and assembles, and the Buddha advises to cut off doubts. The first is: from "How then" to "Thus it was said" is shown, this chapter generally shows both the explicit and implicit meanings, for those with small wisdom, the explicit meaning is more, and for those with great wisdom, the implicit meaning is more. After that, in order to also know the teachings of the prophecy transmission of the common side, the cause of the beginning that is clearly shown and widely known through the explanatory tantra, is proclaimed in the manner of the root tantra instruction testament, explaining the appearance of entering Nirvana, thereby showing the beginning, and then, although the emanation body does not appear and disappear in meaning, in front of the beings to be tamed, like the sun and moon, the appearance of appearing and disappearing is shown, explaining how to show it with the metaphor of the sun and moon, thus grasping a part of the previous history to show it approximately.
Chinese
因此，由于心不离三毒，所以在名为“弥勒”的世界界，住于灯田的这位导师，如金刚般身体极其坚硬，摧毁魔军的释迦牟尼佛，如日月之轮升起般，在众生中，特别是人类寿命百岁之时，化身而来，时间也不算太长，以八十二的数字，为了适应所化众生而住世。为了激励懒惰者精进，并破除常恒的期望，如金刚般的殊胜之身，如日月西沉般，将不显现于世间，而考虑完全进入涅槃。由于印度地方的离车族强大，分割遗体不会有障碍，所以在名为广严城的城市里，与四众眷属等众多眷属一同安住。夏季三个月过后，秋季第一个月的十五日完全涅槃，为了给世间的弟子留下教法、诀窍三者作为遗嘱，在共同的眷属聚集的比丘众中，特别对神通广大著称的目犍连之子大弟子下令召集眷属。神通者，你现在去或前往六道十方，凡是我的弟子居住的地方，凡是倾向于佛教宗旨，并信奉我的教诲的人，无论有多少，都召集起来。有必要在眼前聚集的智慧中牢记的诀窍啊！这样说道，下令留下遗嘱。这是第一部分。第二部分是，从“神通者”开始，到“其他一切都聚集起来”为止。然后，神通者以弹指顷刻间，用所有人都能够听懂的语言神通，宣告四句偈语，从而召集了所有人，内容如下：在成为胜者所化之地的六道处，凡是应当调伏的众生，无论谁，凡是确定这个教法，并且乐于理解其意义而聚集的人，都请听好！今天，胜者释迦牟尼佛将止观双运的三种甘露作为遗嘱留下。以止息嗔恨，以观