Chinese
殊胜的色究竟天，以及处所的显现自性化身色究竟天二者之中，显现的那一处更为殊胜。如是刹土的体性，超离了有无、常断戏论的三边。具足身语意功德事业无尽庄严轮的五种功德自性。以显现的庄严圆满严饰的无量宫，显现于虚空界的一切处。于彼处，界与智慧无二融合之处，即是显现佛陀报身之处。如《法界赞》中所说：‘大自在的胜妙处，色究竟天极庄严，三种智慧成一体，我于融合处赞说。’大自在即是报身，因为其能自在地掌控一切法的殊胜财富。如是即是所有佛陀圆满受用身共同的显现，虽然没有安立不同的显现差别，但仅仅是诸佛各自证悟菩提的报身方面，才分开了各自的报身刹土。如《摄大乘论》中所说：‘以无我执之故，处所无有差别。以随顺于昔故，于彼施设差别。’如是，若未在自显报身刹土中成佛，则无法从在世间安立明灯起利益有情。如《庄严密集经》中所说：‘若未于色究竟，真实成佛之佛陀，则于欲界不作佛事。’彼之胜者超离三界，故处所也以彼之名而宣说。如彼经中所说：‘无色欲与色诸者，以及无想亦如是，胜者超离于处所，安住密集之轮中。’于彼处，在自显清净的坛城中，自性圆满大圆满阿底瑜伽的法，以自性加持的意，由本初佛普贤王如来显现报身而为心性菩萨宣说。此经中说：‘如来对自身而作宣说。’其他经典中也与此理相同。三者，化身色究竟天有二：
English
Among the Akanishtha of form and the Akanishtha of the manifestation of the nature of the place, the manifestation itself is superior. The nature of such a field transcends the three extremes of elaboration: existence, non-existence, permanence, and annihilation. It possesses the nature of the five qualities of the inexhaustible ornament wheel of body, speech, mind, qualities, and activities. The immeasurable palace, adorned with the perfection of manifested ornaments, appears to pervade all of space. In that place where the realm and wisdom are mixed inseparably, the manifestation of the Sambhogakaya of the Buddha arises. As it is said in the 'Praise of the Dharmadhatu': 'The supreme abode of the great powerful one, Akanishtha itself is perfectly beautiful, the third consciousness is one, I speak of being merged into one.' The great powerful one is the Sambhogakaya itself, because it has power over the sacred wealth of all dharmas. Such is the general manifestation of the complete enjoyment body of all Buddhas. Although there is no distinction made between different manifestations, it is only from the aspect of the Sambhogakaya of each Buddha who has attained enlightenment that the Sambhogakaya fields are separated. As it is said in the 'Compendium of Vehicles': 'Because there is no grasping at self, there is no difference in places. Because it follows the past, different designations are applied to it.' Thus, if one does not become enlightened in the self-manifest Sambhogakaya field, one cannot benefit beings from establishing a lamp in the world. As it is said in the 'Dense Array of Ornaments Sutra': 'If a truly enlightened Buddha does not become a Buddha in Akanishtha, he will not perform the deeds of a Buddha in the desire realm.' The Victorious One of that very place transcends the three realms, so the place is also spoken of by that name. As it is said in that very text: 'The formless, desire, and form realms, and likewise the unconscious, the Victorious One transcends the place, and abides in the center of the dense array.' In that place, in the self-manifest pure mandala, the complete Dharma of Atiyoga, the Great Perfection of Natural Perfection, is taught to the mind-being by the mind of the blessing of nature, appearing as the Sambhogakaya of Kuntuzangpo, the Primordial Buddha. In this very text it says: 'The Tathagata speaks specifically to himself.' Other texts also speak in accordance with this principle. Third, there are two Akanishthas of the Nirmanakaya:
Chinese
为了调伏所化众生安住于地，显现自性化身刹土，以及为了混合，宣说了清净界的色究竟天。第一种是：中央是色究竟天楼阁或致密严饰，东方是现喜，南方是宝庄严，西方是极乐，北方是业圆成，在这五种刹土中，对十地菩萨，由五部如来以共同和不共同的大乘法类，从面容和舌头上放射出光芒的顶端显现自相，希望以如镜般的显现来清净障碍。如彼经云：于色究竟无上胜妙处，身乃遍照之形相，于菩提萨埵之眷属，如是殊胜语不言，以身示现诸法量，如镜所示之形相，遣除一切事物之恶色，眷属如是观其身，菩提之障深不可测，如镜一般于身显现，之后十地次第清净，获得无上圆满菩提。如是说。时间是无尽庄严之轮，即是恒常。特别是，寂静和忿怒的五部坛城显现，宣说了瑜伽和瑜伽大乘。该刹土也因超胜世间而被称作上方。如《普作续》云：导师报身之住处，超胜一切世间相，住处色究竟天楼，宫殿即是色究竟处说。如是说。眷属也说是心。如彼经云：导师报身之眷属，超越四种胜解行地，首先镇伏极喜地，十地法云地者们，彼乃报身之眷属说。如是说。法也显示身和智慧的密意。如彼经云：智慧受用色究竟住者，于十地之菩提萨埵，菩提心即是身与智慧说。如是说。如何宣说呢？如彼经云：报身以自性而宣说。如是说。第二，以混合的方式宣说清净界的色究竟天是：与娑婆世界等六道众生的显现相符的
English
In order to tame the beings to be trained and to abide on the ground, the realm of the self-nature incarnation is manifested, and for the sake of mixing, the Akanishta of the pure realms is taught. The first is: in the center is the Akanishta palace or the dense arrangement, in the east is Abhirati, in the south is Ratnavyuha, in the west is Sukhavati, and in the north is the field of Karma-sampatti. In these five realms, to the Bodhisattvas of the ten bhumis, the five Buddha families teach the common and uncommon aspects of the Great Vehicle Dharma, and from the tips of their faces and tongues, rays of light emanate, manifesting their own appearances, wishing to purify obscurations with mirror-like appearances. As it says in that very text: In the supreme and excellent abode of Akanishta, the form of the body is Vairochana. To the assembly of Bodhisattvas, likewise, the supreme speech does not speak, but shows the measure of all dharmas with the body, like the way a mirror shows, it removes all the bad colors of things. When the assembly thus beholds the body, the obscurations of Bodhi are unfathomable. Like a mirror, the body appears. Then the ten bhumis are gradually purified, and perfect, unsurpassed Bodhi is attained. So it is said. Time is the wheel of endless adornment, that is, it is constant. In particular, the peaceful and wrathful five-family mandalas are manifested, and the Yogas and Maha-yoga vehicles are taught. That realm is also called "above" because it transcends the world. As it says in the Kun-byed: The teacher shows the place of the Sambhogakaya, which is above all worldly signs. The palace of Akanishta is the Akanishta place. So it is said. The assembly is also explained as mind. As it says in that very text: The teacher shows the assembly of the Sambhogakaya, which has transcended the four stages of aspiration and practice. First, suppressing the Joyful Ground, the ten grounds are the grounds of the clouds of Dharma. That is shown as the assembly of the Sambhogakaya. So it is said. The Dharma also shows the intention of body and wisdom. As it says in that very text: The wisdom enjoys the one who dwells in Akanishta, to the Bodhisattva of the tenth bhumi, the Bodhicitta is explained as body and wisdom. So it is said. How is it explained? As it says in that very text: The Sambhogakaya shows itself by its own nature. So it is said. Secondly, the Akanishta of the pure realms is taught in a mixed way: it is in accordance with the appearances of the six types of sentient beings, such as those in the Saha world.
Chinese
就像各自世界的色界四禅天之上的五净居天处所的色究竟天，不是粗糙的物质，而是由清净光明的自性所形成的处所，装饰着各种各样的宫殿等陈设。当世间出现佛陀时，最初示现与报身相应的、以妙相好庄严的佛身，并对天神、成就者和持明咒者等无量众生，普遍宣说以事业、行持、瑜伽续部等，以及波罗蜜多等多种乘进行调伏。如《善成就续》所说：“净居色究竟，极善妙庄严，成就及诸尊，明咒陀罗尼，瑜伽及续法，令诸众欢喜。”此外，莲花生大士所著《眼疏》中说：“意义上的色究竟天是法界，是诸佛的居所，因为在其之上没有其他。象征性的色究竟天是法界与智慧无别的象征，显现为宫殿的形状和颜色，是报身佛的居所，是象征法界的象征，因为在其之上没有其他。觉性的色究竟天是如实证悟事物实相的觉性智慧，是具有二种清净的法身的居所，因为在其之上没有其他觉性。秘密的色究竟天是明妃的虚空，是秘密身的居所，因为在道位和功德之上没有其他。分别念的色究竟天是最初的修行者观修色究竟天的宫殿，是殊胜三摩地坛城的居所，因为在执持总义的分別念之上没有其他。世间处所的色究竟天是五净居天之一，是圣者们的居所，因为在色界的处所之上没有其他。”虽然出现了六种色究竟天的意义，但都包含在前面的范畴中，即意义和觉性的色究竟天包含在法身中，象征性的色究竟天包含在报身中，其余三种包含在化身中，处所的色究竟
English
Just like the Akanishta of the five Pure Abodes above the Realm of Form's Fourth Dhyana in each of their respective worlds, it is not a coarse material, but a place formed from the nature of pure light, adorned with various arrangements such as palaces. When a Buddha appears in the world, he initially manifests as a Buddha adorned with marks and examples, in accordance with the Sambhogakaya, and universally teaches countless beings such as gods, siddhas, and vidyadharas, to be tamed by various vehicles such as actions, conduct, yoga tantras, and paramitas. As it is said in the Well-Accomplished Tantra: "In the beautiful Akanishta of the Pure Abodes, the siddhas and lords, mantras, dharanis, yoga, and tantric teachings are made joyful." Furthermore, in the Eye Commentary composed by Acharya Padmasambhava, it says: "The Akanishta of meaning is the Dharmadhatu, the abode of all Buddhas, because there is nothing above it. The Akanishta of symbol is the symbol of the indivisibility of the Dharmadhatu and wisdom, appearing as the shape and color of a palace, the abode of the Sambhogakaya, the symbol representing the Dharmadhatu, because there is nothing above it. The Akanishta of awareness is the wisdom of awareness that realizes the reality of things as they are, the abode of the Dharmakaya with two purities, because there is no other awareness above it. The Akanishta of secret is the space of the consort, the abode of the secret body, because there is nothing above it in terms of path and qualities. The Akanishta of conception is the first practitioner meditating on the palace of Akanishta, the abode of the mandala of superior samadhi, because there is nothing above the conception that grasps the general meaning. The Akanishta of the worldly place is one of the five Pure Abodes, the abode of the noble ones, because there is nothing above that place in the Realm of Form." Although six meanings of Akanishta appear, they are all included in the previous categories, that is, the Akanishta of meaning and awareness are included in the Dharmakaya, the Akanishta of symbol is included in the Sambhogakaya, and the other three are included in the Nirmanakaya, the Akanishta of place
Chinese
确实是这样。通过修持秘密和非臆想的化身之道，它包含在其中。第四，驳斥争论：如果幻化所说的处所，自显报身刹土中没有可调伏的自续有情，那么就没有必要说法，并且意义证悟的坛城也是向可调伏者展示的。不需要向自己的意化身展示，因为化身没有证悟。因此，有人说：“既有自续的眷属，也有化身。”这似乎是您没有理解其意，因为有化身的所化，所以有说法的必要，因为为了后代，有秘密主讲说的必要。意义的证相不是特意向所化展示的，而是自显中圆满受用的功德自然显现，就像镜子上显现影像一样。化身没有分别念，但有智慧，因此听闻并受持其法。如果化身没有觉性的智慧，那么释迦牟尼佛和秘密主等就不应具有如所有和尽所有的智慧。经文也对此有妨害：如是意之差别中，自显胜者之心等。以及，如来对自身而宣说。以及，如是自性之界自性自在智慧坛城慈悲中，自显现即禅定影像幻化清净显现是。等等经文都有妨害。有些人认为此处所说的菩萨是十地菩萨，这是因为他们的心没有转向自性任运成就的坛城。虽然显现为主眷，但本体无好坏，就像墙面上的一幅画，或者从一个金罐中布置主眷本尊一样，是在一个智慧的游舞中宣说的。有些人认为通过愿力成就的法座上听法的所化是自续有情，这很奇怪，因为他们没有理解作为自显智慧之相的那个本体。总之，在自显报身刹土中，想要确立所化是自续有情的争论，就像猴子的表演一样，是可笑之处。总之，