Chinese
虽然示现广大，但并非无边无际。然而，对于地上菩萨的智慧等，则示现为无边无际，并说其量难以衡量。又有人说，如来报身净土，是由三大阿僧祇劫中修积无量善根所成就，与法界相等。地上菩萨和如来也无法衡量其量。如此，因其无边无际，犹如无始之时。就真实义而言，报身净土简而言之也有两种。第一种是自受用报身净土，如是，如来 由三大阿僧祇劫中圆满修习无量善根所成就，遍及法界。为了示现自身的广大法喜，从最初现证菩提直至最后的边际，恒常不断且不变异，功德亦如是。菩萨摩诃萨们也无法亲见，只能听闻而已。如此，此清净刹土是无量的缘故。如来们虽然能见到，但其量边却无法衡量。第二种是他受用报身净土，如是，为了让安住于如来处的菩萨眷属们享受广大的法喜，并使之修习殊胜的行持，随其意乐，有时示现殊胜，有时示现低劣，有时示现广大，有时示现狭小，变异且不确定，犹如化身刹土。如此，此清净刹土是无边无际的缘故，地上菩萨和如来也无法衡量其量。对于地上之前的两种情况，则说无法衡量。如是，两种的行
English
Although showing great expanse, it is not limitless. However, regarding the wisdom and so on of the bodhisattvas on the ground, it is shown as limitless, and it is said that its measure is difficult to fathom. Some say that the pure land of the Sambhogakaya of the Tathagata is accomplished by accumulating immeasurable roots of virtue for three countless kalpas, and is equal to the Dharmadhatu. Bodhisattvas on the ground and Tathagatas also cannot measure its extent. Thus, because it is limitless, it is like beginningless time. In the true sense, the pure land of the Sambhogakaya can also be summarized into two types. The first is the self-enjoyment Sambhogakaya pure land, like this, the Tathagatas Accomplished by perfectly cultivating immeasurable roots of virtue for three countless kalpas, it pervades the Dharmadhatu. In order to show one's own great Dharma joy, from the initial manifestation of complete enlightenment until the final limit, it is constant and unchanging, and the qualities are also the same. Bodhisattvas and great beings also cannot see it directly, but only hear about it. Thus, this pure land is immeasurable. Although the Tathagatas can see it, its extent cannot be measured. The second is the other-enjoyment Sambhogakaya pure land, like this, in order to allow the bodhisattva retinue residing in the place of the Tathagatas to enjoy great Dharma joy and to engage in the practice of special conduct, according to their inclinations, sometimes showing excellence, sometimes showing inferiority, sometimes showing vastness, and sometimes showing smallness, changing and uncertain, like a Nirmanakaya pure land. Thus, this pure land is limitless, and bodhisattvas on the ground and Tathagatas also cannot measure its extent. Regarding the two situations before the ground, it is said that it cannot be measured. Thus, the two types of conduct
Chinese
据说，由于冰碛岩的范围没有完全消失，因此很难衡量其大小。导师无自性也说，与《佛地经释》中出现的三种形式中的第一种的第二种相符。导师世亲没有解释，因为意思很容易理解。名为“完全超越三界之行境”的这句话，表明了第四种圆满，即处所圆满。导师近光所著的注释中说：如此，大无量宫的处所、方位和地域，完全超越了三界之行境，如何像三界清净一样，以自己的地界清净而为之，与所缘和合而增长两种束缚，并使其成熟，以及不像成为权力的果实那样，因为如此完全清净，不是被三界的存在权力所完全掌握，并且远离两种束缚，以及不是它的成熟和权力的果实。就像涅槃等等一样，它完全超越了三界的成熟之地。通过与十八界结合，互相询问和区分，以及是否具有等等，应该像《佛地经释》和《显示清净刹土》中所广泛解释的那样理解。名为“超世是上师善根所生”的这句话，表明了第五种圆满，即因圆满。导师近光所著的注释中说：例如，大无量宫是超世的，由无分别智之后的智慧的善根作为原因而显现，因此也不是无因的，也不是由大自在天等的原因所致。如果说，清净刹土如何完全清净于三界，超世的无分别智之后的清净如何成为世间法的成熟之因？那么，不会说它是成熟之因。显示了它从其他原因产生。
English
It is said that because the extent of the moraine is not completely exhausted, it is very difficult to measure its size. The teacher Asanga also said that it is in accordance with the second of the first of the three forms appearing in the Commentary on the Buddha-bhumi-sutra. The teacher Vasubandhu did not explain it, because the meaning is easy to understand. The phrase "the sphere of activity that has completely transcended the three realms" indicates the fourth perfection, the perfection of place. In the commentary by the teacher Near Light, it says: Thus, the place, direction, and region of the great immeasurable palace are completely beyond the sphere of activity of the three realms, how, like the purity of the three realms, it is made pure by its own realm, and in union with the object of focus, it increases the two bonds, and makes them mature, and is not like becoming the fruit of power, because such complete purity is not completely grasped by the power of the existence of the three realms, and is free from the two bonds, and is not its maturation and the fruit of power. Like Nirvana and so on, it is completely beyond the mature ground of the three realms. By combining with the eighteen realms, asking each other and distinguishing, and whether or not they possess, etc., it should be understood as explained extensively in the Commentary on the Buddha-bhumi-sutra and the Showing the Pure Land. The phrase "transcendence is born from the root of virtue of the lama" indicates the fifth perfection, the perfection of cause. In the commentary by the teacher Near Light, it says: For example, the great immeasurable palace is transcendent, manifested from the root of virtue of the wisdom attained after the non-conceptual wisdom as the cause, so it is not without cause, nor is it caused by the cause of the great自在天 and so on. If it is said, how can the pure land be completely pure from the three realms, and how can the purity attained after the transcendent non-conceptual wisdom be the cause of the maturation of worldly dharmas? Then, it is not said that it is the cause of maturation. It is shown that it arises from other causes.