English
It is indicated by "body, speech, and mind appearing in various ways universally." This is the source of all manifestations, therefore, the appearance of actions is inconceivable and immeasurable self-manifestation. As it is said in the Gandavyuha Sutra: "Even on a single tip of hair, there are inconceivable fields. Various shapes are different, but they are not mixed." Also, in the Inconceivable Secret Sutra, it says: "Peaceful Intelligence, as far as the sky extends, so far does the body of the Tathagata pervade." And so on, it is extensively taught. The second is the symbolic meaning of the inseparability of method and wisdom: It is indicated by sitting in the lotus position with the feet of method and wisdom equally crossed. Method is great compassion, and wisdom is the wisdom of emptiness. The two feet symbolize the father and mother, not standing like the father and mother, but the father sitting in the vajra posture and the mother sitting equally in the ascetic posture. As it is said in the translation of Thar Lo: "The feet of method and wisdom are equally bound in the lotus position, entering equally and abiding." Therefore, it is said. The third is the symbolic meaning of possessing six wisdoms: It is indicated by the six hands of wisdom holding the blazing hand seal of the wisdom jewel. The six hands symbolize the five self-born wisdoms and possessing six wisdoms, and the six hand seals symbolize benefiting beings with them. The five families are the five vajras, etc., which have become the symbols of the five wisdoms, and the bell as the hand seal of the Dharma realm, a total of six. As it is said in the Great Play of Illusion: "With the nature of the six wisdoms, marked by the blazing precious hand seal, vajra, wheel, jewel, bell, lotus, and sword shine." The fourth is the symbolic meaning of realizing the three liberations: It is indicated by possessing three inconceivable heads of body, speech, and mind. Body is emptiness, speech is signlessness, and mind is wishlessness. The three are beyond the realm of the mind, so they are inconceivable. As a symbol of the three, the right head appears white, the left head appears red, and the middle head appears blue. It is said. Fourth, the perfection of the place is divided into two, the first is the nature of the place: In the Akaniṣṭha realm, which has no end or center.
Chinese
地释：其含义是，在《释小》中说：“无边无际是法界，那是处所之至尊。”就像这样。如果对此进行区分，有法界义之色究竟天、明觉之色究竟天、秘密之色究竟天、世间处所之色究竟天、大自在之色究竟天这五种。第一种被称为法界，那是所有佛的依处，或者是不受任何分别念和相状影响的。如《广大》中所说：“离能取所取之色究竟天，是如来一切之住所。”第二种是明觉之色究竟天，那是证悟法界的自明觉智慧，因为它不受二取的影响。另一种说法是，它与报身刹土相似，也因此被称为观修殊胜三摩地坛城。如《广大》中所说：“如自性坛城一般，应修三摩地坛城。”第三种是秘密之色究竟天，被称为母之虚空，是导师秘密身的住所，不受相状分别念的自续影响。如《广大》中所说：“西方色究竟天胜妙处，无染莲花座之上，三世诸佛安住之所。”其他续部中也说：“安住于金刚母之莲宫。”据说就是指这个。第四种是世间处所之色究竟天，那是色界十七处所之顶端，属于净居天五天神之首，因为它不受其他有色处所的影响。据说。第五种是大自在之色究竟天，是此处所指的报身住所之大色究竟天。如《幻化金刚》中所说：“舍弃净居天之种姓主，于大色究竟天之胜妙处，种姓主手印任运成身，舍弃一与多之分别，是诸佛之总体形象，从始即是大乘之宝藏，断除一切障碍，于所化众生，刹那间显现。”据说就是这个原因。而且，佛的刹土是自己所处的自显现，因此，舍弃不清净的刹土之外，不需要在别处寻找清净的刹土。
English
Explanation of the Ground: Its meaning is as follows: In the "Small Commentary," it says, "Boundless and centerless is the Dharmadhatu; that is considered the supreme of places." It is like that. If we differentiate it, there are five kinds of Akanishta: the Akanishta of the meaning of the Dharmadhatu, the Akanishta of Awareness, the Akanishta of Secret, the Akanishta of the Worldly Place, and the Akanishta of the Great Powerful One. The first is known as the Dharmadhatu, which is the support and abode of all Buddhas, or it is not under the influence of any conceptualization or characteristics. As it says in the "Extensive Text": "The Akanishta free from grasping and being grasped is the abode of all the Tathagatas." The second is the Akanishta of Awareness, which refers to the self-aware wisdom that realizes the Dharmadhatu, because it is not under the influence of dualistic grasping. Alternatively, it is also known as the mandala of supreme samadhi, which is similar to the Sambhogakaya realm. As it says in the "Extensive Text": "As is the nature mandala, so should the samadhi mandala be meditated upon." The third is the Secret Akanishta, which is known as the space of the Mother, and it is the dwelling place of the Teacher's secret body, and it is not under the influence of the self-continuum of characteristic conceptualizations. As it says in the "Extensive Text": "In the supreme place of the western Akanishta, on the seat of the undefiled lotus, is the place where the Buddhas of the three times reside." And in another tantra, it is said, "It abides in the bhaga of Vajravarahi." It is said that this is what it refers to. The fourth is the Akanishta of the Worldly Place, which is the first of the five gods of the Pure Abodes, the highest of the seventeen realms of the Form Realm, because it is not under the influence of other places of form. It is said. The fifth is the Akanishta of the Great Powerful One, which is the great Akanishta that is the dwelling place of the Sambhogakaya taught here. As it says in the "Illusory Vajra": "The lord of the Pure Abodes, free from all distinctions, in the supreme place of the great Akanishta, the lord of the lineage, the spontaneously accomplished body of the mudra, free from one and many, is the general form of all Buddhas, and since it is the treasury of the Great Vehicle from the beginning, it removes all obscurations and manifests to those to be tamed in a single instant." It is said that this is the reason. Moreover, the Buddha's field is the self-appearance of where one dwells, so there is no need to seek another pure field beyond abandoning the impure field.
Chinese
这是因为，在广释中说：如果无有证悟真如自智的智慧，那么连善逝的净土也会被看作是恶趣之处。如果证悟了至高无上的平等之义，那么连恶趣之处也会变成色究竟天和兜率天。又如《华严经》中说：一毛孔中，有不可思议的无数佛土，种种形状各不相同，但它们之间不会混杂。又如《大方广佛华严经》中说：一微尘上，有等同微尘数的诸佛。如是，实际上，如同虚空无所不遍一样，佛的身和事业也无所不遍。而且，释迦牟尼佛的这个刹土也不是自性成立的。如《维摩诘所说经》中说：尊者舍利子说：我所见此大地上，充满了高低不平、险峻之处和泥泞。这时，从无忧佛刹来的梵天发髻说：我所见世尊释迦牟尼佛的这个刹土，如同他化自在天的宫殿一样，是完全清净的。然后，世尊向眷属的坛城们显示了这个佛土的自性，所有人都见到如同东方珍宝庄严佛土一样完全清净。那时，世尊说道：我的佛土恒常如此，只是你们没有见到罢了。就像这样。第二，关于处所的体性，从“显现无量之基的智慧轮”到“无有沾染的莲花宝座”之间进行了阐述。其含义是，法界与智慧无二无别的象征，自然显现为宫殿的形状和颜色。如《心性休息》中说：处所的自性是真如，体性是色究竟天宫。如是，从真如的体性中，自然显现功德的差别。而且，还应区分处所体性的法，在《释量论略疏》中说：宫殿的基、材料和广大，形状和圆拱、顶端，装饰和门楣、台阶，特征和座位的形态。这样共有十一种意义。第一，宫
English
That is because, in the extensive commentary, it says: If there is no wisdom of self-awareness of true knowledge, then even the Sugata's pure land will be seen as a place of evil destinies. When the meaning of the supreme vehicle's equality is realized, even the place of evil destinies becomes Akanishta and Tushita. Also, as stated in the Gandavyuha Sutra: Even on a single tip of a hair, there are countless fields that cannot be conceived. Various shapes are also different, but they do not become mixed. Also, as stated in the Avatamsaka Sutra: On one atom, there are Buddhas equal to the number of atoms. Thus, in reality, just as the sky pervades everywhere, the body and activity of the Buddhas pervade. Moreover, this field of Shakyamuni is not established as self-characterized. As it says in the Vimalakirti Sutra: Venerable Shariputra said: I see this great earth as being full of heights and depressions, precipitous places, and mud. Then, the Brahma with a topknot, who came from the Buddha-field of the Griefless Buddha, said: I see this field of the Bhagavan Shakyamuni as being completely pure, like the well-adorned abode of the Paranirmita-vasavartin gods. Then, the Bhagavan showed the circle of the retinue the nature of this Buddha-field, and all saw it as completely pure, like the eastern Buddha-field adorned with jewels. At that time, the Bhagavan said: My Buddha-field is always like this, but you have not seen it. Like that. Second, regarding the nature of the place, it is explained from "the wheel of wisdom that illuminates the immeasurable base" to "the stainless lotus jewel seat." Its meaning is that the symbol of the indivisibility of the sphere of reality and wisdom naturally appears as the shape and color of a palace. As it says in the Khok Zhung: The nature of the place is Suchness, the essence is the Akanishta palace. Thus, from the nature of Suchness, the distinctions of qualities naturally appear. Moreover, the dharmas of the nature of the place should be distinguished. In the Laghutika, it says: The base, material, and extent of the palace, the shape and arches, the top, the decorations and lintels, the steps, the characteristics, and the form of the seat. Thus, there are eleven meanings. First, the pal
Chinese
总的下基是，由“基为无量智慧之轮所显现”所表示。其含义是，总的下基是象征五种智慧的，具有无量广阔的轮之形状的标志。如《说续大游戏》中所说：“大轮之地上，房屋四方甚庄严。”内部的下基是，由“垫子”所表示，即从宫殿的门和走廊等处到中心的内部下基，依次是金刚立柱和垫子，因为这是从下部乘到此处的标志。第二，材料是，由“智慧宝炽燃之宫殿”所表示。为了满足所化众生的希望，作为标志，由珍宝所成的智慧本身显现为形状和颜色。第三，广度是，由“广度于十方完全无有穷尽”所表示。据说，因为在各个方向上完全没有穷尽，而是显现为遍布无边法界的缘故。第四，形状是，由“为了功德无量增长而变为四方形”所表示。意思是四方形，因为如来功德遍布于此，是平等和增长之义。如是，在《广大解释》中也说：“为了平等和遍布，为了增长而变为四方形。”第五，凸出部分是，由“以超胜智慧宝的凸出部分所庄严”所表示。意思是，从四角向外伸出的形状，类似于城堡的凸出部分，并且以具有四种颜色的珍宝凸出部分所庄严，据说，每个智慧也具有四个超胜智慧的标志。第六，顶端的意思是，由“顶端是十方四时诸佛的坛城，无余一切并非各自独立，而是同一本体的智慧所环绕”以及“无量”所表示。意思是，无量且以圆形宝瓶的形状环绕，据说，因为法界智慧没有终结，并且远离戏论。第七，装饰是，由不可思议的智慧，智慧珍宝的形状和颜色等各种不同的差别和
English
The general lower base is indicated by "the base is manifest as the wheel of immeasurable wisdom." Its meaning is that the general lower base is a symbol representing the five wisdoms, having the form of a wheel with immeasurable expanse. As stated in the Great Play of Explanatory Tantras: "On the ground of the great wheel, the four-sided house is exceedingly magnificent." The inner lower base is indicated by "cushions," meaning that the inner lower base from the doors and corridors of the palace to the center consists of vajra pillars and cushions in sequence, because it is said to be a sign of ascending here from the lower vehicle. Second, the material is indicated by "the palace of blazing wisdom jewels." As a sign of fulfilling the hopes of those to be tamed, wisdom itself, made of precious jewels, appears as form and color. Third, the extent is indicated by "the extent is completely without limit in the ten directions." It is said that because it is completely without limit in all directions, it appears as pervading the boundless realm of phenomena. Fourth, the shape is indicated by "becoming square in order to increase immeasurable qualities." The meaning is that it is square, because the qualities of the Tathagata pervade here, meaning equality and increase. Thus, in the Extensive Explanation it is also said: "For the sake of equality and pervasiveness, it becomes square for the sake of increase." Fifth, the protruding part is indicated by "adorned with the protruding part of the surpassing wisdom jewel." The meaning is that the shape protrudes outward from the corners, resembling the protruding part of a castle, and is adorned with the protruding part of precious jewels with four colors, said to be a sign that each wisdom also possesses four surpassing wisdoms. Sixth, the meaning of the summit is indicated by "the summit is the mandala of the Buddhas of the ten directions and four times, all without remainder, not separate from each other, but encircled by the wisdom of one essence" and "immeasurable." The meaning is that it is immeasurable and encircled in the form of a round vase, said to be because the wisdom of the realm of phenomena has no end and is free from elaboration. Seventh, the ornament is by inconceivable wisdom, the various differences of the shape and color of the wisdom jewel, and so on.