Chinese
如此接近一切智，就能获得身体完全清净、语言完全清净、心完全清净、相完全清净。如是宣说了利益。大者的所缘是：无相可取的色等那些。相是：了悟到色等那些不依赖于相，即无处可住，因此不是以相为乐，并了悟到在那里没有可执著的念头。因为不善巧方便，如果对色而行，就是对相而行，即不对母（般若波罗蜜多）而行。如是说。大菩萨对境而行时，不住于色，尤其没有贪著，没有完全了知。如是说。第二分为二：解释和总结。第一分又分为三，其中，小忍的所缘是：以名为“无有真实自性”来区分的色等。理由是：自性的自性与自性的自性，本体等空性，无戏论地一，即以无有差别之故。相是：了悟到所缘的色等，仅仅是无实有，众生所缘，即在显现执著者的自性中，显现为如真实的自性。中忍的所缘是：以名为“在生、轮回、解脱、涅槃的任何法中都没有真实”来区分的色等。理由是：以自性或从一开始就没有生故。相是：仅仅了悟到一切法的自性空性，就能成为身体等在一切方面完全清净之因。如是了悟。又是从《现观庄严论》中说：从清净的相，从因的方面修习，身体的三业完全清净，因此身体将完全清净。心完全清净，就是意的三业完全清净。相完全清净，就是大丈夫的三十二相安住于安住处，以明显和完全圆满之故。佛土完全清净，就是有情和器世间完全清净。在与决择分相应的状态中，因为这些在一切方面都不存在，所以稍微
English
Thus, being close to omniscience, one will obtain complete purification of the body, complete purification of speech, complete purification of mind, and complete purification of signs. Thus, the benefits were spoken. The object of the great one is: those forms, etc., that are without signs to be grasped. The aspect is: realizing that those forms, etc., do not rely on signs, that is, there is no place to abide, therefore it is not to delight in signs, and realizing that there is no thought to be attached to there. Because of unskilled means, if one practices on form, one practices on signs, that is, one does not practice on the mother (Prajnaparamita). Thus it is said. When a great bodhisattva practices on an object, there is no abiding in form, especially no attachment, and no complete knowledge. Thus it is said. The second is divided into two: explanation and summary. The first is divided into three, among which, the object of small forbearance is: forms, etc., distinguished by the name "without true essence." The reason is: the self-nature of the characteristic and the characteristic of the self-nature, the entities, etc., emptiness, non-proliferation, one, that is, because of the absence of difference. The aspect is: realizing that the object of focus, forms, etc., are only without substance, the object of focus for beings, that is, in the nature of those who manifest attachment, they appear as the nature of truth. The object of medium forbearance is: forms, etc., distinguished by the name "there is no truth in any of the phenomena of birth, samsara, liberation, and nirvana." The reason is: because it is not born by nature or from the beginning. The aspect is: merely realizing the emptiness of the self-nature of all phenomena is the cause of complete purification of the body, etc., in all aspects. Thus it is realized. Moreover, from the Ornament of Realization, it is said: From the aspect of purification, from the aspect of cause, by training, the three actions of the body are completely purified, therefore the body will be completely purified. The complete purification of the mind is the complete purification of the three actions of the mind. The complete purification of the signs is that the thirty-two signs of a great person abide in the place of abiding, because of clarity and complete perfection. The complete purification of the Buddha-field is the complete purification of sentient beings and the container world. In the state corresponding to the part of discernment, because these do not exist in all aspects, so slightly
Chinese
是这样的。如是说。八万俱胝八千部的《日光经》等之中，没有清净刹土，而是四相刹土。也说了此经的利益是能清净刹土。大者的所缘是：凡是有相之法，执著为空性，由此而区分的一切法。原因是：仅仅在那之中，自相和共相的体性是不可能成立的。相是：所缘的色等，不以信解作意执著为相，即没有信解之处；以及，以如是之性作意，即没有能完全了知为相之处，如是证悟。原因是：仅仅自性，即仅仅在那之中，远离了作为诸相之所依的诸法。第二是：获得此，就不会堕入恶趣，因此，对于大乘佛法无生法忍，为了安忍，而成为安忍者，如是名言施设的道，即此等。第四有二，其中第一有三，其中，殊胜小者的所缘是：等持的空性，以及，无有差别的色等。相是：了知彼等持的作用是成办他利，即诸大菩萨的等持名为诸法无生，即广大现前，确定为无量，一切声闻缘觉不能夺取。从“如是”至“如虚空般无有积聚，故而解脱且无有染污之等持”之间，包含一百多种等持，以及名为勇猛行之等持，何者？即以任何等持能体验一切等持之行境者。如是说。中等的所缘是：若能证悟其自性，则为授记之色等。相是：三轮之执著灭尽，即任何大菩萨以彼等持而安住者，乃是往昔的如来应供正遍知佛陀们也曾授记为无上菩提者。如是说。并且，彼亦不真正随见等持，我当平等安住，我当平等安住，我已平等安住，如是不会生起执著之心，因为彼等没有彼等分别念，且不生起。如是说。大者的
English
It is so. Thus it is said. In the Eight Million Eighty Thousand Sections of the Sunlight Sutra, there are no pure lands, but rather four-aspect lands. It is also said that the benefit of this sutra is that it purifies lands. The object of the great is: All phenomena that are characterized by grasping onto emptiness in any way, are distinguished by this. The reason is: It is not reasonable for self and general characteristics to be established only in that. The aspect is: The object, such as form, does not adhere to characteristics through faith and attention, that is, there is no place for faith; and, by attending to suchness itself, there is no way to fully know it as a characteristic, thus realizing it. The reason is: By its very nature, it is only in that, it is separated from the phenomena that serve as the basis for all characteristics. The second is: Upon obtaining this, there is no going to bad destinies, therefore, for the sake of enduring the unborn Dharma-kṣānti of the Great Dharma, becoming an endurer, this path of conventional designation, and so on. The fourth has two parts. The first has three parts. The object of the supreme small is: The emptiness of samādhi, and form, etc., without difference. The aspect is: Realizing that the function of that samādhi is to accomplish the benefit of others, that is, the samādhi of the great bodhisattvas is called the unbornness of all dharmas, that is, vastness is placed before, determined as immeasurable, and cannot be stolen by all śrāvakas and pratyekabuddhas. From "Thus" to "Like the sky, without accumulation, therefore liberated and without defilement," it includes more than a hundred samādhis, and the samādhi called Heroic Progress, which is it? It is the one by which one experiences the field of all samādhis. Thus it is said. The object of the intermediate is: If one realizes its nature, it is the form, etc., that prophesies. The aspect is: The exhaustion of the clinging to the three spheres, that is, any great bodhisattva who abides in those samādhis, is the one who was also prophesied by the tathāgatas, arhats, perfectly complete buddhas of the past to be unsurpassed bodhi. Thus it is said. And, he does not truly see the samādhi either, I shall abide in equality, I shall abide in equality, I have abided in equality, thus there is no arising of clinging mind, because they do not have those discriminations, and they do not arise. Thus it is said. The great