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不能完全包含，作为它的标志，具有三个头，右边显现白色，左边显现红色，中间显现深蓝色。第四是处所圆满，分为两种：处所的自性和本体。第一是“奥明”等等。一般来说，“奥明”是无与伦比的意思。具体来说，可以分为法界义的奥明、明觉的奥明、秘密的奥明，以及清净部五部神中的世间处的奥明等等。这里所说的“大奥明”，是指胜妙圆满报身佛的住所，是比清净处更殊胜的地方。如金刚经中说：“清净的类别完全断绝，在殊胜的大奥明处。”又如大海经中说：“从世间处的奥明，双倍极其殊胜的地方，本体超越三边，未断绝装饰圆满的宫殿。”也就是说，因位的菩萨以初地的真谛见到的清净处奥明，经中说究竟成佛的刹土大奥明殊胜双倍，这是指从资粮道开始到获得见道需要的时间的双倍，是从初地到佛地的过程所需要的。并不是说在清净处之外一定存在，因为佛的刹土是自己所处的自显现，所以不能在舍弃不净的刹土之外，用分别念去寻找其他的清净刹土。就像《广大经》中所说：“如果缺乏真实觉知的自明智，那么善逝的刹土也会被视为恶趣之地。如果证悟了胜妙平等的意义，那么恶趣之地也会变成奥明欢喜处。”而且，即使在一个微尘之上，也无碍地显现着无量无边的佛土，这是不可思议的处所。如《华严经》中说：“即使在一根毛发的顶端，也有无数不可思议的刹土，各种形状各不相同，但它们之间不会混杂。”又如《普贤行愿品》中说：“一尘之中有尘数佛。”实际上，就像虚空无所不在一样，佛的身和事业也无所不在，所以佛的刹土没有方向和界限。释迦牟尼佛的
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cannot be fully encompassed. As a sign of this, it has three heads, the right appearing white, the left appearing red, and the middle appearing dark blue. Fourth is the perfection of place, which is twofold: the nature of the place and its essence. The first is "Ogmin" and so on. Generally, "Ogmin" means unsurpassed. Specifically, it can be divided into the Ogmin of the Dharmadhatu meaning, the Ogmin of awareness, the Ogmin of secrecy, and the Ogmin of the worldly abode among the five classes of pure deities. Here, the so-called "Great Ogmin" refers to the pure abode of the Sambhogakaya Buddha, which is more excellent than the pure abodes. As the Vajra says: "In the supreme place of the Great Ogmin, where pure classes are completely abandoned." And as the Ocean Sutra says: "From the Ogmin of the worldly abode, twice as exceedingly excellent, the essence transcends the three extremes, the unabandoned, adorned, and perfect palace." That is, the Ogmin of the pure abodes seen by the Bodhisattva on the causal path with the truth of the first ground, the sutras say that the Great Ogmin, the pure land where enlightenment is attained in the definitive sense, is twice as excellent. This refers to the doubling of the time it takes from grasping the beginning of the path of accumulation to obtaining the path of seeing, which is needed from the first ground to the ground of Buddhahood. It is not necessarily the case that it exists outside of that pure abode, because the Buddha's field is the self-appearance of where one dwells, so one cannot mentally search for another pure field beyond abandoning the impure field. As it is said in the Extensive Sutra: "If there is no self-awareness of true knowledge, then the Sugata's field will also be seen as a place of evil destinies. When the meaning of the supreme equality is realized, then the place of evil destinies will also become Ogmin, the Joyful Land." Moreover, even on top of a single atom, countless Buddha fields appear unceasingly, which is an inconceivable place. As it is said in the Avatamsaka Sutra: "Even on a single tip of a hair, there are countless inconceivable fields, with various different shapes, but they do not mix together." And as it is said in the Samantabhadra's Prayer: "On one atom are Buddhas equal to the number of atoms." In reality, just as the sky is all-pervasive, the body and activity of the Buddha are all-pervasive, so the Buddha's field has no direction or boundary. Shakyamuni's
Chinese
如果将此刹土也看作清净与不清净的刹土，那只是自己的心识显现，实际上并不存在一个独立的清净与不清净的刹土。如《无垢称经》中所说：尊者舍利子说：我见此大地高低不平，充满悬崖和污秽。从无忧佛刹来的梵天发髻者说：我见世尊释迦牟尼佛的刹土如同他化自在天的宫殿一样圆满清净。然后，世尊向眷属的坛城们展示此佛土的自性，所有人都见到如同东方珍宝庄严佛土一样圆满清净。当时，世尊说道：我的佛土一直如此，但你们却看不见。如是说。因此，报身所居之地的自性是：法界极其清净，没有任何边际和中心等分别，如虚空般不可思议。《释论》中说：无边无际是法界，那是处所之至尊。第二，本体是：如此处所，功德的差别自显现的宫殿是如何庄严的呢？对此进行阐述。《释论》中说：宫殿的基、材料和广，形状和凸饰与顶端，装饰和门环与阶梯，特征和座位的形态等。共说了十一个要点。第一，下基是：基无量等，即下基的广阔无边，无法用意识去衡量，是遍布的自性，象征五种智慧的标志，四辐轮和中心等清晰显现。如《大游戏经》中说：大轮的地面上，四方形的房屋极其壮丽。第二，材料是：智慧珍宝燃烧等，即智慧本身显现为形状和颜色，作为满足所化众生愿望的象征，由珍宝光芒燃烧的基
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If this field is also seen as separate pure and impure realms, it is only a manifestation of one's own mind, and there is no separate pure and impure realm in reality. As it is said in the Vimalakirti Sutra: Venerable Shariputra said: I see this great earth as uneven, full of cliffs and filth. The Brahma with a topknot who came from the Buddhafield of No Sorrow said: I see this field of the Blessed One Shakyamuni Buddha as completely pure, like the perfect arrangement of the palaces of the gods of Paranirmita-vasavartin. Then, the Blessed One showed the nature of this Buddhafield to the mandala of the retinue, and everyone saw it as completely pure, like the Buddhafield of the Eastern Jeweled Ornament. At that time, the Blessed One said: My Buddhafield is always like this, but you do not see it. As it is said. Therefore, the nature of the abode of the Sambhogakaya is: the Dharmadhatu is extremely pure, without any distinction of edge and center, etc., and is inconceivable like the sky. In the commentary, it says: Without edge or center is the Dharmadhatu, that is considered the supreme place. Second, the essence is: In such a place, what is the arrangement of the palace that is the self-manifestation of the qualities? To explain this, the commentary says: The base, material, and extent of the palace, the shape and protuberances and apex, the ornaments and door frames and steps, the characteristics and the form of the seat, etc. Eleven points are mentioned. First, the lower base is: The base is immeasurable, etc., that is, the extent of the lower base is immeasurable by the mind, and it is the nature of being spread out, symbolizing the five wisdoms, the four-spoked wheel and the center, etc., are clearly visible without being mixed. As it is said in the Great Play Sutra: On the ground of the great wheel, the square house is extremely magnificent. Second, the material is: The wisdom jewel is blazing, etc., that is, wisdom itself manifests as shape and color, as a symbol of fulfilling the wishes of those to be tamed, the base made of blazing jewel light
Chinese
是广大之宫殿。 第三，关于大小：所谓“周遍十方”，是说为了象征法界没有边际，此宫殿的大小在所有十个方向上都是完全没有限制的。 第四，关于形状：所谓“功德”，是说，如果有人认为因为这样没有限制，它就会变得混乱，那不是的。因为自生智慧具有广大果实的无量功德。作为其象征，手印的形状是正方形的。 第五，关于凸起：所谓“殊胜”，是说，为了象征每个智慧都具备四种殊胜智慧并满足期望，从角隅向外伸出的珍宝凸起，以四种颜色的类别来装饰。 第六，关于顶端之意义：所谓“顶端”，是说，此宫殿的顶端盘绕成圆形宝瓶的形状，是因为自心本觉的智慧本身，显现为遍及十方四时所有佛陀的坛城，并非各自独立，而是象征着本质同一的智慧盘绕在远离一切戏论的虚空中。 第七，关于装饰：从“智慧思议”到“覆盖”，是说，为了象征自心本觉智慧的力量不间断地拥有五种或二十五种等不可思议的区别，以智慧自显的珍宝制成的装饰，具备形状和颜色等各种不同的无量差别，从而装饰成胜过其他宫殿的圆满庄严。为了象征此胜过其他乘和道，从门和庭院等处到中心，依次铺设金刚杵。为了象征法界没有尽头，宫殿的顶端如同如来顶髻一样，高低之度无法衡量。智慧的力量显现为各种珍宝制成的装饰之特点，也是为了象征慈悲和化身的事业永不间断而有宝鬘，为了象征二谛无别而有悬垂的串珠，为了象征各种方便不混杂而圆满具备而有光芒四射的装饰，以及其他一切不舍弃欲望而清净享用的装饰和光芒四射的象征。
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It is a vast mansion. Third, regarding the size: The so-called "pervading the ten directions" means that to symbolize the boundlessness of the Dharmadhatu, the size of this palace is completely unlimited in all ten directions. Fourth, regarding the shape: The so-called "qualities" means that if someone thinks that because it is so unlimited, it will become chaotic, that is not the case. Because self-arisen wisdom possesses immeasurable qualities of vast fruit. As its symbol, the shape of the mudra is square. Fifth, regarding the protuberances: The so-called "superior" means that to symbolize that each wisdom possesses four superior wisdoms and fulfills expectations, the precious protuberances extending outward from the corners are adorned with four kinds of colors. Sixth, regarding the meaning of the pinnacle: The so-called "pinnacle" means that the pinnacle of this palace coils into the shape of a round vase because the wisdom of self-aware awareness itself manifests as the mandala of all Buddhas in the ten directions and four times, not being independent of each other, but symbolizing that the wisdom of the same essence coils in the space free from all elaborations. Seventh, regarding the ornaments: From "wisdom thinking" to "covered," it means that to symbolize that the power of self-aware awareness wisdom continuously possesses inconceivable distinctions such as five or twenty-five kinds, the ornaments made of self-manifested wisdom jewels possess immeasurable differences in shapes and colors, thus decorating it into a perfect splendor that surpasses other palaces. To symbolize that this surpasses other vehicles and paths, vajras are laid out in sequence from the doors and courtyards to the center. To symbolize that the Dharmadhatu has no end, the height of the palace's pinnacle, like the Tathagata's crown, cannot be measured. The characteristic of the ornaments made of various jewels, which are manifestations of the power of wisdom, also includes garlands to symbolize that compassion and the activity of emanations never cease, hanging beads to symbolize the non-duality of the two truths, radiant ornaments to symbolize the complete possession of various unmixed methods, and other ornaments and radiant symbols of pure enjoyment without abandoning any desires.
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其中，令人愉悦的各种形象，各种声音，各种气味，各种味道，各种触感，以及执持它们的金刚天女们，如云般聚集在十方，这是不费力气自然显现的。所有这些，互不遮挡，内外通透，以难以想象的装饰细节美妙地装饰和覆盖着。第八是门：四种解脱之类。从对事物和名相执着的束缚中解脱出来的三种共同解脱之门，以及非共同的自性光明，这四种门象征着自然而然地进入大菩提，因此四扇门以门框的形式，装饰着具有侧壁和顶棚的四个方向。如《支分》中所说：“空性、无愿、无相、光明入，因此智慧之门四方现。”第九是台阶：八种解脱之类。如《金刚镜》中所说：“通过次第行进八道，果的功德皆圆满，故示台阶因果十六。”因此，因和果的台阶各有八个，共十六个。因的台阶是：通过象征之门，即四种解脱之门，进入所象征的大菩提，以及象征着从轮回中解脱，行进八乘而进入，所以在门廊内外各有四个台阶，共有八个上下台阶。对此，《支分》中说：“此处具有八个行进的阶梯，是为八个台阶。”《摄略》中说：“乘坐它，能遣除一切众生的痛苦。”成果的台阶是：象征着八乘宗义的八种功德圆满，所以在门房的上方有八个装饰台阶。如《幻化差别显示》中所说：“因其成就之终极圆满，具足八种功德，故有马足和，莲花座和扎拉网，悬垂、串珠、夏布和，琼鸟头饰依次排列。”第十是处所的特征：无内外之类。此宫殿内外皆无，一切皆为自证智
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Among these, the various pleasing forms, various sounds, various smells, various tastes, various tactile sensations, and the Vajra goddesses who hold them, gather like clouds in the ten directions, appearing effortlessly and naturally. All of these, without obstructing each other, are transparent inside and out, beautifully adorned and covered with unimaginably detailed decorations. Eighth is the gate: like the four liberations. The three common gates of liberation from the bondage of things and name-grasping, and the uncommon self-luminous nature, these four gates symbolize the spontaneous entry into the Great Bodhi, so the four gates decorate the four directions with side walls and canopies in the form of door frames. As it is said in the "Limb": "Emptiness, wishlessness, signlessness, luminosity enter, therefore the four wisdom gates appear." Ninth is the staircase: like the eight liberations. As it is said in the "Vajra Mirror": "By proceeding through the eight paths in order, the qualities of the fruit are all perfected, therefore the sixteen cause and effect staircases are shown." Therefore, there are eight staircases each for cause and effect, totaling sixteen. The cause staircase is: entering the symbolized Great Bodhi through the symbolic gate, the four gates of liberation, and symbolizing liberation from samsara, proceeding through the eight vehicles to enter, so there are four steps each inside and outside the porch, totaling eight steps for ascending and descending. Regarding this, it is said in the "Limb": "Here there are eight steps for proceeding, which are the eight staircases." The "Summary" says: "Riding on it, one can dispel the suffering of all beings." The fruit staircase is: symbolizing the perfection of the eight qualities of the doctrines of the eight vehicles, so there are eight decorative staircases above the gatehouse. As it is said in the "Manifestation of the Difference of Illusions": "Because of the ultimate perfection of its accomplishment, possessing eight qualities, there are horse feet and, lotus seats and zara nets, pendants, bead strings, shabu and, garuda head ornaments arranged in order." Tenth is the characteristic of the place: without inside and outside, and so on. This palace has no inside and outside, all is self-cognizant wisdom.