English
In the path, it naturally arises from the inner realm of the Dharmakaya, clearly manifesting in the realm of light and colors as mandalas, retinues, individual *samūhas* (Sanskrit, समूह, collection, heap), bodies, wisdoms, fathers, mothers, body colors, and hand symbols, etc. As stated in the *Secret Seed Tantra*: In the appearance of the essence, the body of the essence appears. Like oneself and a reflection, the three bodies are luminosity and emptiness. Not permanent, without substance, not annihilation, the luminous body. Not different, without inside or outside. Thus it is said. Fourth, the Sambhogakaya appears to each individual to-be-tamed being as their respective family and mandala. Therefore, in this way, from the state of the inner realm, the uncontrived nature of reality, although it does not move, the compassionate aspect of the unobstructed knowing of self-luminous nature manifests outward in the appearance of its own essence. One's own essence appears as the Sambhogakaya, which is the place of dense, luminous adornment, the time of the complete basis, inconceivable, the teacher is the five families of Buddhas, the Dharma is the great perfection of self-existing nature, and the retinue is not other than oneself. It naturally arises possessing the five certainties. Moreover, the forms of the principal and retinue, etc., are clear without being mixed together, and the arrangement of the realms and palaces is perfectly complete. All the teachers and retinues also abide as the nature of the ocean of qualities, such as common and uncommon marks and signs. Their minds hold the aspect of the Dharmakaya, and their activities hold the aspect of the Nirmanakaya, thus the three bodies are of an inseparable nature. In the commentary on the *Praise of Names*, it is also said: Awareness, self-luminous by nature, is the Sambhogakaya. Awareness appearing in various forms is the Nirmanakaya. However it appears, it does not go beyond the Dharmakaya, which is without meaningless arising. Thus, one does not grasp at the self-appearance of the Buddha alone, but rather at the self-character of the support and supported that exists in any direction. As stated in the *Stages of the Path*: Spontaneously perfected, the self-appearance of awareness, realms and palaces, cushions, thrones, and ornaments, appear as countless rays of light. Thus it is said. Second, the extensive explanation has five parts: place, time, teacher, retinue, and the perfection of the Dharma. First, the perfection of the place is Akanishta. In general, Akanishta is divided into three: divided by the place of the three bodies, it is divided into three, namely:
Chinese
第一，法身的色究竟天是：无边无中，任何方分都无法安立，是远离一切戏论的自性，是佛陀究竟的行境，是殊胜的，称为真实义的色究竟天。如是说，《总集续》中说：导师法身之所在，即是色究竟天法界宫殿，真实义的色究竟天即是彼处。第二，报身的色究竟天是：从法身界中，自生大智慧的显现，显现为光明的宫殿和主眷，五种智慧的自性任运成就，任何时候都不会变动。如《幻化金刚续》中说：舍弃清净种姓者，于大色究竟天胜处，种姓主手印任运身，远离一与多之相。所谓“舍弃清净处”，并非指在清净处之外，而是指超越其显现，是诸佛所居之自显现，因此不局限于任何方分，而是与法界平等。如是，《幻化海续》中说：世间处之色究竟天，双倍增长之，自性超越三边，五种功德之自性，未舍圆满庄严宫，四方顶端周匝住。因此，超越了世间处的色究竟天，以及地上之显现，自性化身的色究竟天二者。第三，化身的色究竟天有两种：对于地上者所显现的是自性化身的色究竟天。如《秘密藏续》中说：色究竟天无上胜处，身乃遍照之相，菩萨眷属众，如是殊胜语不言，示现身之诸法量。如是，显现为五部的五种刹土。第二种是：显现为混合之义的清净相之色究竟天。即是说，在世间佛陀出现之时，最初的化身是与报身相符，以相好庄严的佛陀形象示现，对于天神、成就者和明咒持明者等无量众生，以事部、行部、瑜伽部等续部，以及波罗蜜多等多种乘进行调伏。
English
Firstly, the Akanishta of the Dharmakaya is: without edge or center, impossible to place in any direction, it is the nature that is free from all elaborations, it is the ultimate realm of the Buddhas, it is supreme, and it is called the Akanishta of true meaning. As it is said, in the Kunje Gyalpo Tantra: The place of the teacher's Dharmakaya is like this: Akanishta is the palace of the realm of Dharma, the Akanishta of true meaning is taught there. Secondly, the Akanishta of the Sambhogakaya is: from the realm of the Dharmakaya, the spontaneous manifestation of great wisdom, appearing as a palace of light and the main retinue, spontaneously accomplished as the nature of the five wisdoms, unchanging at all times. As it is said in the Illusion Vajra Tantra: Those who have abandoned the pure lineage, in the supreme place of the great Akanishta, the lineage lord, the spontaneously accomplished body of the mudra, free from the aspects of one and many. The so-called "abandoned the pure place" does not mean that it is outside the pure place, but it means that it transcends its appearance, it is the self-appearance of where the Buddhas reside, therefore it is not limited to any direction, but is equal to the realm of Dharma. As it is said in the Illusion Sea Tantra: The Akanishta of the worldly place, doubled in increase, the nature beyond the three edges, the nature of the five qualities, the palace of complete adornment not abandoned, the four-cornered top dwells in a circle. Therefore, it transcends the Akanishta of the worldly place, and the appearance of the ground, the two Akanishta of the nature of the Nirmanakaya. Thirdly, there are two types of Akanishta of the Nirmanakaya: the Akanishta of the nature of the Nirmanakaya that appears to those on the ground. As it is said in the Secret Essence Tantra: In the supreme place of Akanishta, the body is the form of Vairochana, to the assembly of Bodhisattvas, likewise, the supreme speech is unspoken, showing the measure of the qualities of the body. Thus, it appears as the five fields of the five families. The second is: the Akanishta of the pure aspect that appears as the meaning of mixture. That is to say, when a Buddha appears in the world, the first emanation is in accordance with the Sambhogakaya, appearing as a Buddha adorned with marks and signs, and to the immeasurable beings such as gods, siddhas, and lords of vidyadharas, he teaches the practice tantras, performance tantras, yoga tantras, and so on, and the many vehicles such as the Paramitas.
Chinese
在语言上也善于成就的续部中说，在清净的色究竟天美妙之处，对成就自在等，以明咒，持明咒，瑜伽和众多因法使之满足。这是这样说的。另外，从导师桑结桑瓦的教言中这样出现：意义的色究竟天是法界，是所有佛的住处，因为在那之上没有更深的了。表相的色究竟天是界和智慧无别的表相，显现为宫殿的形状和颜色，是报身佛的住处，因为作为法界象征的表相之上没有其他的了。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住处，因为在那之上没有其他的觉性了。秘密的色究竟天是明妃的虚空，是秘密身的住处，因为在道位和功德之上没有其他的了。分别的色究竟天是最初的修行者观修色究竟天的宫殿，是增上定之禅定的坛城的住处，因为执持总义的分別之上没有其他的了。世间处的色究竟天是净居天的五种天之一，是圣者们的住处，因为在色界之处的上面没有其他的了。这样显示了六种差别，意义和觉性的色究竟天归于法身，表相的色究竟天归于报身，其他三种归于化身，即处所的色究竟天，以及秘密和分别的色究竟天，通过修持化身道而归于其中。这样，在宣说了三身的色究竟天之后，这里是报身的色究竟天，也就是报身佛的住处，是觉性智慧的自力圆满显现，并且由于未曾低于任何显现之处的色究竟天刹土，以智慧自显的庄严而圆满，所以是密严刹土，在那里，五种智慧的自力无碍显现的光和光芒，各种颜色清晰、闪耀、光彩夺目，使整个虚空都变成自在之海。
English
It is said in the tantra that is also well accomplished in language, in the beautiful pure Akanishta, to the accomplished Ishvara and others, he satisfies them with knowledge mantras, dharani mantras, yoga, and many causal dharmas. That's how it is said. Furthermore, it appears as follows from the words of the master Sangye Sangwa: The Akanishta of meaning is the Dharmadhatu, it is the abode of all Buddhas, because there is nothing deeper than that. The Akanishta of signs is the sign of the indivisibility of dhatu and wisdom, appearing as the shape and color of a palace, it is the abode of the Sambhogakaya, because there is nothing else above the sign that symbolizes the Dharmadhatu. The Akanishta of awareness is the wisdom of awareness that realizes the reality of things as they are, it is the abode of the Dharmakaya with two purities, because there is no other awareness above that. The secret Akanishta is the space of the consort, it is the abode of the secret body, because there is nothing else above the path and qualities. The Akanishta of conception is the meditation on the Akanishta palace by the first practitioner, it is the abode of the mandala of higher samadhi, because there is nothing else above the conception that holds the general meaning. The Akanishta of the worldly realm is one of the five pure abode gods, it is the abode of the noble ones, because there is nothing else above that realm of the form realm. Thus, among the six categories shown, the Akanishta of meaning and awareness is included in the Dharmakaya, the Akanishta of signs is included in the Sambhogakaya, and the other three are included in the Nirmanakaya, that is, the Akanishta of the place, and the secret and conceptual Akanishta are included in it by practicing the path of the Nirmanakaya. Thus, after explaining the Akanishta of the three bodies, here is the Akanishta of the Sambhogakaya, which is the abode of the Sambhogakaya, the self-manifestation of the wisdom of awareness, and because the Akanishta field is not inferior to any place of appearance, it is adorned with the perfection of the wisdom's self-manifestation, so it is the Dense Array, where the light and rays of the five wisdoms manifest unceasingly, and the various colors are clear, shining, and radiant, making the entire space into a sea of power.
Chinese
就像彩虹覆盖一样遍布，其基础由智慧珍宝构成，具有按压则柔软，抬起则弹跳等特性，以如此圆满的庄严而美化的清净刹土中，宫殿的构造是：在《释论小品》中说：宫殿的基础、材料和墙壁，形状和凸出物、顶端，装饰和门框、台阶，特征和座位的形态等，虽然需要颠倒十一个意义的顺序，但为了便于理解，这里也同样解说。基础是象征五种智慧的标志，即具有四个轮辐和中心的轮子，在圆形中心之上，宫殿完整显现。如《嬉戏大品》中所说：在巨大的轮子地基上，房屋呈现四方形的庄严。形状是为了使自生智慧具有广大的功德，所以呈现四方形的美丽。门框是解脱之门，即空性、无相、无愿、无为且光明，从这四个门进入普贤如来自然成就的宫殿，并且从光明的状态中，象征自性力之四无量显现的标志，在四个方向上，每个门都有四种形式，每个门都装饰有三个环绕的侧面。如《支分》中所说：空性、无愿、无相、光明进入，因此四种智慧之门显现。台阶是象征圆满八解脱功德的标志，在四个门的外侧各有两根柱子，共四根柱子支撑的门上，在四个金刚栋梁之上，具有马脚等八层台阶，在珍宝伞的根部，法轮由两只鹿推动而旋转。材料是从法界显现为五种智慧，为了象征如意满足愿望，内部有蓝、绿、红、黄、白五种珍宝墙壁重叠。凸出物是象征每一种智慧都具有额外的四种智慧的标志，即从截断的角上向外突出的具有四种颜色的珍宝凸出物。装饰是为了象征墙壁之上法性不变
English
It pervades like a rainbow covering, and its base is made of wisdom jewels. Its nature is such that when pressed, it is soft, and when lifted, it bounces. In such a pure realm, beautified by such complete splendor, the structure of the palace is as follows: In the "Small Commentary," it says: "The base, materials, walls, shape, protrusions, apex, ornaments, door frames, steps, characteristics, and seat form of the palace." Although the order of the eleven meanings needs to be reversed, for the sake of easy understanding, it is explained here in the same way. The base is a symbol representing the five wisdoms, that is, a wheel with four spokes and a center. Above the round center, the immeasurable palace appears complete. As it is said in the "Great Play": "On the ground of the great wheel, the house stands majestic in a square shape." The shape is beautiful in a square form because the inherent wisdom has the quality of vastness. The door frames are the doors of liberation, namely emptiness, signlessness, wishlessness, unconditionedness, and luminosity. From these four, one enters the spontaneously accomplished palace of Samantabhadra, and from the state of luminosity, as a symbol of the four immeasurables of self-nature force appearing, in the four directions, each of the four types of doors is adorned with three surrounding sides. As it is said in the "Branch": "Emptiness, wishlessness, signlessness, and luminosity enter, therefore the four wisdom doors appear." The steps are a symbol of the perfection of the qualities of the eight liberations. On the outer sides of the four doors, there are two pillars each, a total of four pillars supporting the door. Above the four vajra beams, there are eight levels of steps with horse legs and so on. At the base of the jewel umbrella, the Dharma wheel is turned by two deer. The material is the appearance of the five wisdoms from the Dharmadhatu, symbolizing the fulfillment of wishes as desired. Inside, there are five overlapping jewel walls of blue, green, red, yellow, and white. The protrusions are symbols that each of the wisdoms possesses four additional wisdoms, that is, jewel protrusions with four colors protruding outward from the truncated corners. The ornament is to symbolize the unchanging nature of Dharma above the walls.