English
There are five thousand for 'Jug gi bu' and 'Black Great'. There are five types of earth and coolant, which is eighty thousand. For these, body, suffering, karma, relationship, color, place, supernatural power, and light, etc., are not written. There are two types of pretas in the intermediate state of existence: one is the one who dominates the fundamental dwelling place of existence, and the other is the preta who dwells in the intermediate state of existence caused by conditions. The one who dominates the fundamental dwelling place of existence is: holding the part of the deity born together in the intermediate state of existence, liking the side of white karma, being able to transform into the body of a monk, Brahmin, lama, and khenpo, remembering the good deeds done by sentient beings, therefore going to the preta realm. Holding the body of a ghost born together, having the appearance of Yama, holding the mirror of karma and the calculation of karma in hand, practicing evil and delighting in the cycle of hell, holding the black side, being able to transform into one's own mother, father, and relatives, at that time clinging to the cycle with joy and attachment, which causes the direction of existence to turn downwards. Remembering who did what evil, therefore becoming a preta. The preta who dwells in the intermediate state of existence caused by conditions is: these dwell in the intermediate state of existence itself due to the power of karma, associating with people who died earlier, clinging due to the power of habit, having a mind-born body, seeing other sentient beings with senses, but they cannot see themselves. If a very clear person can see them in the realm of mind. The length of life is sun, day, month, life, and twice life, etc. Appearing in the guise of relatives, transforming into the previous body, although there is a mind of attachment and wanting to help, but due to the power of karma, what is seen is harm. What is the need to show the birthplace of pretas? Because knowing its characteristics is necessary to avoid falling into it, therefore it is very important. In this way, knowing them purifies the karma and habits of birth, and liberates from them. སྐབས་ means middle or boundary. ཏེ་ means there is a remainder, and it also means that there is a sixth one below. The fifth is the difference of a number that is different from four. Jewel Light.
Chinese
从……之鬘中。第五品之词义阐明完毕。萨玛雅(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，萨玛雅(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，萨玛雅(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 嘉嘉嘉(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，嘉嘉嘉(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)，嘉嘉嘉(藏文，梵文天城体，梵文罗马拟音，汉语字面意思)。 现在从珍宝光明之鬘中。阐明修持第六品之三摩地之词义，此品以三个三个归纳之义来阐述。首先，为了聚集眷属，从大圆满自性嬉戏之界中，示现嬉戏周遍一切之光芒，显现不同颜色之变化。第二，从自住大圆满中，示现以三摩地三种方式安住和生起之次第。第三，最后，从大圆满三界清净中，示现断除六道众生逃脱之处，并随喜赞叹。其中，首先，为了聚集眷属，示现大圆满自性嬉戏周遍一切，光芒颜色不同之变化。以四个内涵来阐述之第一点。导师释迦牟尼佛示现二十五种光芒。从“此后导师普贤王如来”等开始阐述。又，在阐述第二品时，从“此后法身导师普贤王如来”。为了调伏众生之利益而显现之时，为了完全聚集自己的眷属。从面容极其宽广，观看也无法满足之门中。为了以威力压倒一切所化之众。放出二十五种光芒等众多光芒。在未来之时，清净业之所化将完全嬉戏。现在诸佛之刹土，珍宝显现之嬉戏完全慈爱。以及显现功德显现之事业等。显现如下：例如，从如镜之智慧显现之力量方面，颜色粗大。光芒巨大，光芒放射出各种形态。白色且无垢。又，显示该智慧之深邃，显现为极其纤细之白色。又，从其事业方面，由于各个部分互不混杂。所以，极其洁白。又，确定显示其形状，显现为光芒四射。最为洁白。又，显示其形状之大小，显现为圆形。无量之白色等五种。火
English
From the Garland of... The explanation of the meaning of the fifth chapter is complete. Samaya (藏文, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning), Samaya (藏文, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning), Samaya (藏文, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning). Gya Gya Gya (藏文, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning), Gya Gya Gya (藏文, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning), Gya Gya Gya (藏文, Sanskrit Devanagari, Sanskrit Romanization, Literal Chinese meaning). Now, from the Garland of Clear Jewels. Explaining the meaning of the sixth chapter, which is the practice of Samadhi, this chapter is explained with three sets of three meanings. First, in order to gather the retinue, from the realm of the Great Perfection, the play of self-nature, the light that pervades all play, showing the manifestation of different colors. Second, from the self-abiding Great Perfection, showing the order of abiding and arising through the three aspects of Samadhi. Third, finally, from the Great Perfection of the purification of the three realms, showing the cutting off of the source of escape for the six types of beings, along with rejoicing and praising. Among them, first, in order to gather the retinue, showing the Great Perfection, the play of self-nature, pervading all, the manifestation of different colors of light. The first point is explained with four inner meanings. The teacher, Buddha Shakyamuni, showed twenty-five kinds of light. Starting from "Then the teacher, Samantabhadra," etc. Also, when explaining the second chapter, from "Then the teacher of the Dharma body, Samantabhadra." When appearing for the benefit of sentient beings to be tamed, in order to completely gather his retinue. From the doors of extremely wide faces and inexhaustible views. In order to overpower all those to be tamed with power. Emitting twenty-five kinds of light and many other lights. In the future, the purified karma of those to be tamed will completely play. The realms of the Buddhas now, the play of the manifestation of jewels is completely loving. And manifesting the activities of manifesting qualities, etc. Manifesting as follows: For example, from the aspect of the power of the manifestation of mirror-like wisdom, the color is coarse. The light is great, and the rays radiate in various forms. White and without stain. Also, showing the depth of that wisdom, appearing as extremely subtle white. Also, from the aspect of its activity, because the parts are not mixed with each other. Therefore, it is extremely white. Also, definitely showing its shape, appearing as radiating light. Most white. Also, showing the size of its shape, appearing as round. Immeasurable white, etc., are five. Fire
Chinese
从法界智自性中，示现出镜智之平等性等五种事业之差别。又，如是各别觉智之光为红色，各别觉知镜智之光芒极为红色，各别觉知平等之光为不杂之甚红，彼之各别觉智之光芒显现为极红，彼之成所作智之光为圆形无量之红色，此五者乃是彼智慧之显现，从不间断之觉性分中生出。其余的，通过它的解释，在经文中是清楚的。如是，最初示现者释迦牟尼佛示现了二十五种光芒颜色后，现在是第二，从大圆满光明无灭之显现方法中，以十八种譬喻之光色，个别地指示身体的颜色特征。此外，如水晶般的颜色等所示，白色圆满了五种颜色，是身之真实光芒；如银色般的颜色，白色中带有红色的光泽，是身之毛孔之光；如珍珠般的颜色，白色中带有蓝色的光泽，是身之颈部所发之光；如天鹅蛋般的颜色，白色中带有黄色的光泽，是手之轮所发之光；如未经烧制的宝石般的颜色，红色中带有白色的光泽，是舌根所发之光；如青金石般的颜色，蓝色中带有绿色的光泽，是头发所发之光；如赤铜般的红色，红色中带有蓝色的光泽，是眼睛之光。如蜜蜂背部般的颜色，黑色中带有绿色的光泽，是足踝所发之光；如犀牛角内部般的颜色，红色中带有黑色的光泽，是髂骨所发之光；如孔雀羽毛般的光泽，蓝黄色中带有红色的光泽，是眼睛极度张开所发之光；如鸽子颈部般的颜色，这种颜色不定，是身之眉间毫毛所发之光；如山鹧鸪翅膀般的颜色，是多种颜色，是鼻孔所发之光；狮
English
From the very nature of the Dharmadhatu wisdom, it demonstrates the distinctions of the activities of the five wisdoms, such as the equality of the mirror-like wisdom. Furthermore, the light of the individual discriminating wisdom is red, and the light radiating from the mirror-like wisdom of individual discrimination is extremely red. The light of the equality wisdom of individual discrimination is unmixed and intensely red. The ray of individual discrimination that dawns from it is supremely red, and the light of the accomplishing wisdom of its activity is a round, immeasurable red. These five arise from the unceasing aspect of the knowledge of that wisdom's appearance. The remainder is clear in the text through its explanation. Thus, after the first demonstrator, the Bhagavan Buddha, demonstrated the twenty-five colors of light rays, now the second, from the unobstructed method of appearance of the Great Perfection, demonstrates the individual bodily color characteristics with eighteen exemplary colors of light. Furthermore, as demonstrated by "like the color of crystal," etc., white completes five colors, which is the actual light of the body; like the color of silver, white with a reddish tinge, is the light of the body's pores; like the color of pearl, white with a bluish tinge, is the light arising from the body's neck; like the color of a swan's egg, white with a yellowish tinge, is the light arising from the wheel of the hand; like the color of an unfired gem, red with a white tinge, is the light arising from the tongue faculty; like the color of lapis lazuli, blue with a green tinge, is the light arising from the hair of the head; like the red color of copper, red with a blue tinge, is the light of the eyes; like the color of a bee's back, black with a green sheen, is the light arising from the ankles of the feet; like the color of the inside of a rhinoceros horn, red with a black tinge, is the light arising from the iliac crest; like the sheen of a peacock feather, blue-yellow with a red tinge, is the light arising from the wide-open eyes; like the color of a pigeon's neck, this color is uncertain, it is the light arising from the body's urna hair; like the color of a partridge's wing, it is a variety of colors, it is the light arising from the nostrils; lion
Chinese
如同羚羊额头的颜色，白色中带有红色的光泽，由四十二颗牙齿产生。如同空行母眼睛的颜色，显现为五种颜色，带有蓝色和红色的光芒，这是由心的平静中产生的。如同百施的手的颜色，非常红，带有蓝色的斑点，这是由手的指尖产生的。如同金子的锈的颜色，带有蓝色和红色的闪光，这是由头顶的顶髻产生的。如同毒气的颜色，带有红色、黄色和黑色的油垢，这是由身体的肚脐产生的。如同秃鹫翅膀的颜色，不是单一的颜色，而是交替显现，这是由脚的膝盖产生的。就这样，十八种颜色等被详细阐述。第三个部分，大圆满无碍显现法，通过十八种比喻的颜色，分别显示了各自身体的特征。现在是第四个部分，大圆满自性清净，从佛陀形象的境界中，从轮回和涅槃的法性中，显示了清净刹土的见法。就像那样，那些光和颜色等。通过这些来显示。像前面二十五种颜色那样，通过显示四十三种光和那些颜色等，详细地阐述了。自然而然地，过去和现在的佛陀的净土是不可动摇的，基和心髓被鲜花装饰等等，都被充分地显现出来。五种智慧的装饰，五种光的颜色，五身的坐姿，像那样，在身的自性中显现一切，都是自明的，安住在禅定中。烦恼都是自净的大圆满之轮。在禅定中获得了显示。五部佛陀各自的五种集合，以及寂静、明亮和清净的面容，在同一时间显现的眷属聚集，那些都能看到。简而言之，为了聚集眷属的第一个目的，从大圆满自性任运的虚空中，显示了普遍的光芒，不同颜色的光芒被详细地阐述，分成了四个部分来显示。现在是简而言之的第二个目的，在自住圆满中，显示了三种禅定的安住和产生的次第。内在含义二十一
English
Like the color of a gazelle's forehead, white with a reddish sheen, arising from the forty-two teeth. Like the color of a Dakini's eye, appearing in five colors, with blue and red radiance, arising from the calmness of the heart. Like the color of Indra's hand, very red with blue spots, arising from the fingertips of the hand. Like the color of gold rust, with blue and red flashes, arising from the crown of the head. Like the color of poisonous gas, with red, yellow, and black grease, arising from the navel of the body. Like the color of a vulture's wing, not appearing as one color, but alternately appearing, arising from the knees of the feet. Thus, eighteen colors and so on are elaborated. The third part, the Great Perfection Unobstructed Appearance Method, through the eighteen colors of examples, closely shows the characteristics of each body. Now, the fourth part, the Great Perfection Naturally Pure, from the realm of the Buddha's form, from the nature of Samsara and Nirvana, shows the way to see the pure realm. Like that, those lights and colors, etc. are shown by these. Like the twenty-five colors above, by showing forty-three lights and those colors, etc., it is elaborated. Naturally, the past and present Buddha's pure lands are unmoving, and the base and essence are adorned with flowers, etc., all are fully manifested. The adornments of the five wisdoms, the colors of the five lights, the postures of the five bodies, and thus, everything that manifests in the nature of the body is self-luminous and abides in Samadhi. The afflictions are all self-purified in the great perfection wheel. Having attained the demonstration in meditation. The five aggregates of each of the five Buddha families, and the peaceful, clear, and pure faces, the assembly of attendants appearing at the same time, those can see. In short, for the first purpose of gathering the retinue, from the space of the Great Perfection Self-existing Play, the universal radiance, the different colors of light are elaborated, divided into four parts to show. Now, for the second purpose in brief, in the self-abiding perfection, the abiding and arising sequence of the three Samadhis is shown. Inner meaning twenty-one