Chinese
在《百千颂》中说：菩萨的智慧力，是在大自在天神的世界中出生和居住，并且显现圆满成佛。智慧的殊胜之处在于趋向菩提之精华。又，《摄大乘论》中也说：又如何以法身的智慧最初获得呢？以缘于大乘混合之法的不分别，及其后所获得的五种修习，在一切方面圆满积聚资粮，并且为了摧毁难以摧毁的微细障碍，以金刚喻定的入定时，因为远离一切障碍，所以通过这些而获得成为该地的处所。第二是处所的殊胜，是在色究竟天密严刹土。如《金刚顶经》中说：此密严，清净无垢，密严的刹土不可摧毁。从那里，诸佛圆满受用法的这种方式出现。又，圣龙树菩萨的《修习次第》中说：断除一切损害的，色究竟天处是美好的，远离分别恒常修习，舍弃心与心所，获得力量和神通自在，成为那样的禅定，真正的佛在那里成佛，化身佛则在此成佛。又，语自在称的《避免死亡的吉祥祝愿》中说：在具德密严刹土中，真正领悟了究竟义，在兜率天众生的处所中，为了成办利益，显现为圣妙吉祥。之后，为了利益此世间的众生，示现释迦的证悟。战胜死主，示现幻化之身，愿他胜利！是这样说的。虽然如此，但色究竟天的处所究竟在哪里呢？有些人说：清净处之上是称为色究竟天，在那些之上还有大自在天的其他处所，称为大色究竟天。另一些人说：那不是，因为没有见到那样说的经典，即使在其上有其他的处所，也说是十地者的处所，而不是圆满受用的处所。因此，那些都是小千世界，并且会毁灭。
English
In the "Hundred Thousand Verses," it says: The power of a Bodhisattva's wisdom is that they are born and reside in the world of the great Ishvara gods, and manifestly attain perfect enlightenment. The excellence of wisdom lies in going to the essence of Bodhi. Also, in the "Compendium of the Great Vehicle," it says: How does one initially attain the wisdom of the Dharmakaya? By meditating on the non-conceptualization that focuses on the blended Dharma of the Great Vehicle, and the five subsequent attainments, one perfectly accumulates merit in all aspects. And, in order to destroy the subtle obscurations that are difficult to destroy, by entering into the Vajra-like Samadhi, one obtains the state of that place because of being free from all obscurations. Secondly, the excellence of the place is in the Akaniṣṭha Ghanavyūha realm. As it says in the "Vajra Peak Sutra": This Akaniṣṭha is pure and immaculate. The Ghanavyūha realm is indestructible. From there, this way of fully enjoying the Dharma of all Buddhas arises. Also, in the "Stages of Meditation" by the venerable master Nagarjuna: The Akaniṣṭha place, which is free from all harm, is excellent. Always practice free from conceptualization. Abandon mind and mental events. Having obtained power and clairvoyance, and mastery, having become that Samadhi, the true Buddha becomes enlightened there. The emanation Buddha becomes enlightened here. Also, in the "Auspicious Wishes for Avoiding Death" by Vak Isvara Kirti: In the glorious Ghanavyūha itself, truly understanding the ultimate meaning, in the place of the Tushita beings, appearing as the holy Manjushri for the sake of accomplishing benefit. Then, for the benefit of beings in this world, he manifests the enlightenment of Shakya. Victorious over the Lord of Death, manifesting an illusory body, may he be victorious! So it is said. Although that is so, where exactly is the Akaniṣṭha place? Some say: Above the pure abodes is what is called Akaniṣṭha, and above those, there is another place of the great Ishvara, called the great Akaniṣṭha. Others say: That is not so, because no scripture has been seen that says that, and even if there are other places above it, they are said to be the places of the tenth-grounders, not the places of perfect enjoyment. Therefore, all of those are small world systems, and will be destroyed.
Chinese
依赖于此，驳斥说，名为“世间界”是无常的，而“密严刹土”是不坏的。因此，如《华严经》所说，包含不可思议的世间界，如娑婆世界等，名为“以根和心要花朵庄严”。像这样包含不可思议之物的，名为“世间界海”，它位于如来毗卢遮那广大智慧海的手掌中。世尊及其眷属所居住的地方，名为“密严刹土”，是圆满报身所居之处。其中所包含的一切部分，都是化身佛的住所。如此说。对此，在净居天之色究竟天的上方，有第二个色究竟天，对此没有证据。如果存在，则会被说成是十地菩萨的住所，而不是圆满报身的住所，这样的驳斥是不对的。因为十地菩萨会在自己的住所成佛，没有证据表明会转移到其他地方成佛。说它们依赖于坏灭所以是无常的，刹那坏灭是指一切刹土，因为它们是从因和缘产生的。火、水、风造成的坏灭，因为没有对此的描述，所以很难确定。因此，不能绝对确定圆满正等觉佛的身体、刹土和事业的量就是这些，因为它们是不可思议的。如经中所说：虚空有多大，身体也有多大。身体有多大，光明也有多大。如《入中论》所说：以此清净之意乐，一微尘之处可容纳世界，无边世界遍满微尘，微尘不粗大，世界不微小。就像这样。然而，在此娑婆世界，成佛之处显然是色界的色究竟天。欲界和无色界，不会现证成佛。在色界的色究竟天，离欲的您在那里成佛。净居天之
English
Relying on this, it is refuted by saying that what is called the "world realm" is impermanent, while "Ghanavyūha" is indestructible. Therefore, as it appears in the Avataṃsaka Sūtra, the inclusion of inconceivable world realms such as the Sahā world is called "adorned with the roots and essence of flowers." Such an inclusion of the inconceivable is called the "ocean of world realms," which resides in the palm of the hand of the Tathāgata Vairocana's vast ocean of wisdom. Wherever the Blessed One and his retinue reside is called the "Ghanavyūha pure land," which is the abode of the Saṃbhogakāya. All the parts contained within it are the abodes of the Nirmāṇakāya Buddhas. Thus it is said. Regarding this, there is no evidence for the existence of a second Akaniṣṭha above the Akaniṣṭha of the Pure Abodes. If it exists, it would be described as the abode of the Ten Bhūmi Bodhisattvas, not the abode of the Saṃbhogakāya, but such a refutation is incorrect. This is because the Ten Bhūmi Bodhisattvas will attain Buddhahood in their own abodes, and there is no evidence that they will transfer to another place to attain Buddhahood. Saying that they are impermanent because they depend on destruction, momentary destruction refers to all pure lands, because they arise from causes and conditions. Destruction by fire, water, and wind is difficult to ascertain because there is no description of it. Therefore, one cannot definitively determine that the measure of the body, pure land, and activity of the perfectly enlightened Buddha is only this, because they are inconceivable. As it is said in the sūtra: As far as the sky extends, so far does the body extend. As far as the body extends, so far does the light extend. As it is said in the Madhyamakāvatāra: By this pure intention, a single atom can accommodate the world, and infinite worlds pervade the atoms, the atoms are not coarse, and the world is not minute. Like this. However, in this Sahā world, the place of attaining Buddhahood is clearly the Akaniṣṭha of the Form Realm. In the Desire Realm and the Formless Realm, Buddhahood is not manifestly attained. In the Akaniṣṭha of the Form Realm, you, free from desire, attain Buddhahood there. The Pure Abode of
Chinese
因为（经中说）：从劣处解脱后，在名为“色究竟天”的喜悦之地，真正的佛陀在那里成佛，一个化身佛在这里成佛。如果不是这样，那么从欲界和无色界中特别指出的意义就没有了。在那里，十地自在者们的眷属的坛城中，以圆满报身显现法身，成佛时，在赡部洲百千万亿处，会像影像一样出现百千万亿化身，就像无云的虚空中，清净的月轮显现时，所有有水的容器中都会显现影像一样。这本身说到：从清净处，无论远近，在世间胜者的坛城中，就像水和天空中的月亮影像一样，见到它是两种方式。实际上，凡是远离一切垢染的处所，法界和智慧无别，所知和能知融为一体，领悟到这种境界的地方，就称为色究竟天，而处所的各种显现，只不过是所化众生的显现而已。《赞法界》中说：大自在天的殊胜处所，以及那美妙的色究竟天，三种智慧融为一体，我对此赞叹。在《摄大乘论》中说：因为没有我执，所以处所没有差别。由于追随先前的传统，因此对其进行不同的安立。第三，显现菩提的差别是：如前所述，在十地时，通过修习刹那间的瑜伽，所有应断的垢染全部清净，从而使无垢的真如达到最极清净的境界。如《宝性论》中说：对于烦恼和所知二障，种子长期恒常存在的地方，断除极其广大，以各种方式彻底摧毁，转依成为具有最极殊胜的白法功德，获得的就是佛陀。这是以无分别、极其清净的对境的智慧之道所获得的。《赞》中说：诸佛的法处，完全执持行持的果实，处所完全转变，这被称为法身。这也是
English
Because (it is said in the scriptures): Having been released from the inferior, in the delightful place called "Akaniṣṭha," the true Buddha becomes enlightened there, and one emanation Buddha becomes enlightened here. If it were not so, then the meaning of specifically distinguishing it from the desire realm and the formless realm would be meaningless. There, in the mandala of the retinue of the lords of the ten bhūmis, the Dharma body is manifested by the saṃbhogakāya. When enlightenment is attained, hundreds of millions of emanations will appear in hundreds of millions of Jambudvīpas like reflections, just as when a stainless moon appears in the cloudless sky, reflections appear in all containers with water. This itself says: From the pure, whether far or near, in the mandala of the world's victors, like the moon's reflection in water and sky, seeing it is of two kinds. In reality, wherever all the collections of defilements are absent, where the dharmadhātu and wisdom are inseparable, and where the knowable and the knowing are unified, that place is called Akaniṣṭha, and the various arrangements of places are merely the appearances of those to be tamed. In the "Praise of the Dharmadhātu," it says: The supreme abode of the great lord, and that beautiful Akaniṣṭha itself, the three wisdoms merged into one, I praise that. In the "Compendium of the Great Vehicle," it says: Because there is no self-grasping, there is no difference in places. Because of following the previous tradition, different designations are applied to it. Third, the distinction of manifesting enlightenment is: As mentioned above, in the tenth bhūmi, by meditating on the yoga of an instant, all the collections of defilements to be abandoned are completely purified, and thus the stainless suchness is transformed into the ultimate pure state. As it says in the Ornament: Where the afflictions and the obscurations of knowledge, the seeds, are constantly present for a long time, the abandonment is extremely vast, completely destroyed in every way, and the transformed state is the attainment of the Buddha, possessing the supreme qualities of white dharma. This is attained by the path of non-conceptual, extremely pure wisdom of the object. The Praise says: The Dharma place of the Buddhas, completely holding the fruit of practice, that place is completely transformed, and is called the Dharmakāya. That is also
Chinese
法界与智慧无二之如来藏，从本以来即已成就，仅仅由于有或无暂时的垢染，而安立为有情与佛陀，所应断除的原本就有的自性，新地去成办则什么也没有。《宝性论》中说： “先前与后来，无有差别也， 离诸所有障，彼如是性即， 诸佛所欲得，非净非不净。”又《赞》中说：“从知与不知中，此身即是一切，束缚自之分别，知自性则解脱，菩提非远亦非近，非来非去亦非往，烦恼匣子即此身，见与不见即于此。”又说：“于此即是涅槃，无垢即是心。”当以彼受用圆满身而显现时，则说佛陀之法身欢喜。《入行论》中说：“所知之干薪，焚烧尽已息，彼即诸佛法身也，尔时无生亦无灭，心灭即是身之现。”彼灭尽无明之睡眠，并且以不缘一切所知之方式而证悟，则称为佛陀。《中观心要论》中说：“以不分别故，于何无生智，是真佛陀身，分别即为醒，无分别故增。”法界与智慧无二之如来藏，无有破立而现量了知之，称为如来。彼论中说：“以诸法无破立故，法性如是之故，以何故而如是去，是故彼即如来。”于彼，以如实了知所知而美妙地了知，以如所有了知而无余地了知，并且以证悟究竟而不再退转，以及断除烦恼而美妙，断除所知障而无余，断除连同习气而不再退转之故，是为善逝。“所知坚固与无余，以及断除堕落之诸相，以无分别之方式而证悟，以善逝故是为善逝。”烦恼与生之遍行烦恼，即不顺品。
English
The Suchness of the indivisibility of the sphere and wisdom, which is accomplished from the beginning, is designated as sentient beings and Buddhas merely by the presence or absence of adventitious stains. There is nothing to be newly accomplished, as the nature that is to be abandoned is already present. As stated in the Ornament: "Though there is no difference between the former and the latter, / That which is without the stain of all obscurations / Is considered the Buddha, the Suchness, / Neither pure nor impure." And in the Praise: "From knowing and not knowing, / Everything is in this very body. / One is bound by one's own conceptualization; / Knowing oneself, one will be liberated. / Enlightenment is neither far nor near, / Neither coming nor going. / In this very box of afflictions, / There is seeing and not seeing." And: "Here is Nirvana itself; / The stainless is the mind." When that is manifested by the Sambhogakaya, it is said that the Dharmakaya of the Buddha is pleased. As stated in the Entrance: "When the dry firewood of knowable objects / Is burned and extinguished, that is the Dharmakaya of the Victors. / At that time, there is no birth and no cessation; / The cessation of mind is the manifestation of the body." That very awakening from the sleep of ignorance and realizing all knowable objects in a non-objective manner is called Buddha. As stated in the Essence of the Middle Way: "Because of non-conceptualization, / For whom there is no arising of intellect, / Is the actual Buddha. / Conceptualization itself is awakening, / And because of non-conceptualization, it increases." The Tathagata is so called because he directly knows the Suchness of the indivisibility of the sphere and wisdom, without acceptance or rejection. As stated in that very text: "Because phenomena are without acceptance or rejection, / Because the nature of phenomena is as it is, / Because of what he has thus gone, / Therefore, he is the Tathagata." There, he beautifully realizes by realizing the knowable as it is. He realizes completely by realizing as many as there are, and because of ultimate realization, he does not regress. And because of abandoning afflictions, he is beautiful; because of abandoning the obscurations of knowledge, he is complete; and because of abandoning even the imprints, he does not regress. Therefore, he is the Sugata. "The object of realization is firm and complete, / And the aspects of falling to extremes are abandoned. / By realizing in a non-conceptual manner, / Because of the Sugata, he is the Sugata." Afflictions and the all-afflictive nature of birth are the unfavorable side.