Chinese
方形顶髻处，因此，因为是报身自显清净刹土，所以，比清净的色究竟天和，地上之显现自性化身色究竟天二者，此显现更为殊胜。如此这般的刹土之体性，已超越有无、常断、戏论三边。身语意功德事业，不尽庄严轮之五种功德自性，以显现之庄严圆满修饰的无量宫，显现于虚空界的一切处。又于何处，界与智慧无二融合之处，即于彼处，显现佛陀报身之显现，如《中观法界赞》云：大自在天之胜处，色究竟天极美妙，三识合一处，我说是也。如是说。大自在天即是报身，因为对一切法之殊胜财富拥有自在力。如是，一切佛陀之圆满受用身，是共同之显现，因此，虽然没有安立不同的显现差别，但诸佛各自证悟菩提之报身刹土，仅仅是从报身界中分出各自的报身界而已。《摄大乘论》云：因无我执故，处所无差别，亦由随顺昔，于彼别破斥。如是说。如此，若未于自显报身刹土中成佛，则从于世间安立明灯起，便无法成办有情之利益，如《宝积经》云：正等觉于色究竟，若未成佛于欲界，不作佛之事业。如是说。此乃诸佛已超越三界，因此也以其名号称呼其处所，如彼经云：无色欲与色，以及无想亦如是，超越处所佛自在，安住稠密之轮中。如是等等，于彼处，于自显清净之坛城中，自性圆满大圆满阿底瑜伽之法，以自性加持力，由本性普贤王如来报身，对心意勇士进行宣说。如《秘密藏》云：特意对如来说。
English
Square topknot place. Therefore, since it is the pure realm of the self-manifestation of the Sambhogakaya, it is more sublime than both the pure Akanishta and the Akanishta of the self-nature Nirmanakaya, which is the appearance of the ground. The nature of such a field is beyond the three extremes of existence, non-existence, permanence, and annihilation. The inexhaustible qualities of body, speech, mind, virtue, and action are the nature of the five qualities of the wheel of ornaments. The immeasurable palace, adorned with the perfection of the ornaments of appearance, appears to pervade all of space. Moreover, wherever the realm and wisdom are mixed without duality, the appearance of the Sambhogakaya of the Buddha arises. As it is praised in the Madhyamaka Dharmadhatu Stotra: The supreme abode of the Great Powerful One, the Akanishta itself is extremely beautiful, when the three consciousnesses become one, I speak of the self. So it is said. The Great Powerful One is the Sambhogakaya itself, because it has power over the sacred wealth of all dharmas. As such, the complete enjoyment body of all Buddhas is a common appearance, so although there is no establishment of different appearances, the Sambhogakaya realms of each Buddha who has attained enlightenment are merely separated from the Sambhogakaya realm. As it is said in the Compendium of Theg: Because there is no self-grasping, there is no difference in places. Also, by following the past, different refutations are made to it. So it is said. Thus, if one does not become enlightened in the self-manifested Sambhogakaya realm, one cannot accomplish the benefit of beings from the establishment of a lamp in the world. As it is said in the Sutra of Dense Array: The perfectly enlightened one in Akanishta, if not enlightened in the desire realm, does not perform the deeds of a Buddha. So it is said. Since the Victorious One has transcended the three realms, the place is also referred to by that name. As it is said in the same: Formless desire and forms, and likewise without perception, the power of the Buddha transcends the place, dwells in the dense circle. Thus, in that place, in the self-manifested pure mandala, the complete Dharma of Atiyoga, the Great Perfection of Naturalness, is spoken by the Sambhogakaya of Samantabhadra, who shows the heart-mind to the heart-mind warriors through the blessing of naturalness. As it is said in the Secret Essence: Especially speaking to the Tathagata.
Chinese
其他经典中也以相同的方式阐述。第三，化身的色究竟天分为两种：为调伏的对象安住于世间而示现的自性化身刹土，以及为了混合而示现的净土类的色究竟天。第一种是：中央是色究竟天楼阁重叠的密集排列；东方是现喜净土；南方是珍宝庄严净土；西方是极乐净土；北方是事业圆满净土，这五处刹土是十地菩萨的眷属。导师五部佛的共同和大乘不共的法类，从佛陀的口和舌头放射出光芒，从光芒的顶端显现自显刹土，希望以如镜般的显现来清净障碍。如《秘密藏续》所说：于色究竟天无上胜妙处，身乃遍照之相，于菩萨眷属众，如是殊胜语，无言说，以身示现诸法量，如镜示现之相，遣除一切恶劣色，眷属如是观佛身，菩提障碍深不可测，如镜一般身显现，之后十地次第得清净，无智亦得正等觉。如是。时间是无尽庄严之轮，是永恒的。特别是，寂静和忿怒的五部坛城显现，因此宣说了瑜伽和瑜伽大乘。该刹土也因超胜世间而被称作“上”。《一切作为之源续》中说：导师示现圆满受用身之所，超胜一切世间相，处所之色究竟天楼阁重叠，彼宫殿即是处所之色究竟天。如是。眷属也被解释为菩萨。该续中说：导师示现圆满受用身之眷属，超越四种信行之地，从初地极喜地开始，至十地法云地之菩萨众，彼等即是圆满受用身之眷属。如是。法也以身和智慧的意而示现。该续中说：智慧受用色究竟天安住者，于十地之菩萨，菩提心即是身和智慧。如是。如何示现呢？于彼处，圆满受用身以自性而示现。如是。第二，以混合的方式示现净土类的色究竟天
English
It is also explained in the same way in other scriptures. Third, the Akanishta of the Nirmanakaya is divided into two: the field of the Svabhavikakaya is shown for the sake of the beings to be subdued who abide on the earth, and the Akanishta of the Pure Land class is shown for the sake of mixing. The first is: in the center is the dense arrangement of Akanishta mansions stacked on top of each other; in the east is the Abhirati; in the south is the Jewel-Adorned; in the west is Sukhavati; in the north is the Karma-Sampanna field, these five fields are the retinue of the ten Bhumi Bodhisattvas. The teacher, the Dharma of the five Buddha families, the common and uncommon aspects of the Mahayana, rays of light emanate from the mouth and tongue of the Buddha, and from the top of the rays, the self-manifested field appears, wishing to purify the obscurations with a mirror-like appearance. As it says in the Guhyagarbha Tantra: In Akanishta, the supreme and excellent place, the form is that of Vairochana, to the assembly of Bodhisattvas, likewise, the supreme speech is unspoken, the body shows the measure of all dharmas, like the way a mirror shows, it removes all bad colors of objects, the retinue thus beholds the body, the obscurations of Bodhi are immeasurable, like a mirror, the body appears, then the ten Bhumis are gradually purified, and even the unwise attain perfect enlightenment. So it is. Time is the wheel of inexhaustible adornment, it is eternal. In particular, the peaceful and wrathful five-family mandalas appear, so the Yogatantra and Mahayogatantra are taught. That field is also called "above" because it transcends the world. As it says in the Kunje Gyalpo Tantra: The teacher shows the place of the Sambhogakaya, which is above all worldly signs, the Akanishta mansion of the place is stacked, that palace is said to be the Akanishta of the place. So it is. The retinue is also explained as Bodhisattvas. As it says in the same tantra: The teacher shows the retinue of the Sambhogakaya, which has transcended the four places of faith and practice, from the first Bhumi, the Joyful Bhumi, to the tenth Bhumi, the Cloud of Dharma Bhumi, they are shown as the retinue of the Sambhogakaya. So it is. The Dharma is also shown by the intention of the body and wisdom. As it says in the same tantra: The wisdom, enjoyment, Akanishta abides, to the Bodhisattva of the tenth Bhumi, the Bodhicitta is the body and wisdom. So it is. How is it shown? There, the Sambhogakaya shows itself by its own nature. So it is. Second, the Akanishta of the Pure Land class is shown in a mixed way.
Chinese
此外，对于像娑婆世界等与众生显现相符的处所之殊胜，各自世界的色界四禅天之净居天五处之色究竟天，并非粗糙之物，而是由清净光明的自性所成之处所。其中，宫殿等以各种不同的庄严陈设来装饰。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、成就者和持明者等无量众生，宣说行、行持、瑜伽续部等，以及以波罗蜜多等多种乘来调伏他们。如《善成就续》中所说：“于净土之色究竟天，成就者、具力者等，以本续、明咒、瑜伽及，多种续部之法使之满足。”此外，寂护论师所著的《明义释》中说：意义上的色究竟天是法界，是佛陀的居所，因为在其之上没有其他。表相上的色究竟天是显现为法界与智慧无别的表相的宫殿的形状和颜色，是报身佛的居所，因为在作为法界象征的表相之上没有其他。明智的色究竟天是如实了知事物实相的明智智慧，是具有二种清净的法身的居所，因为在其之上没有其他明智。秘密的色究竟天是明妃的虚空，是秘密身的居所，因为在不可思议的功德之上没有其他。证悟的色究竟天是最初的修行者观想色究竟天的宫殿，是殊胜三摩地之坛城的居所，因为在执持总义的分别念之上没有其他。世间处所的色究竟天是净居天五处之顶端，是圣者们的居所，因为在色界的处所之上没有其他。虽然出现六种意义，但都包含在前面的意义中，即意义和明智的色究竟天包含在法身中，表相的报
English
Furthermore, regarding the excellence of places that correspond to the appearances of sentient beings, such as the Saha world, the Akaniṣṭha of the five Pure Abodes of the fourth dhyāna of the form realm in each of their respective worlds is not a coarse object, but a place made of the nature of pure light. There, palaces and other arrangements are adorned with various kinds of decorations. When a Buddha appears in the world, he first manifests as a Buddha adorned with marks and signs, in accordance with the Sambhogakāya, and teaches gods, siddhas, vidyādharas, and countless beings, taming them with various vehicles such as conduct, practice, yoga tantras, and pāramitās. As it is said in the Well-Accomplished Tantra: "In the beautiful Akaniṣṭha of the Pure Lands, siddhas, powerful ones, and others are satisfied with mantra, dhāraṇī, yoga, and various tantric teachings." Furthermore, in the commentary on the Eye, written by the teacher Śāntarakṣita, it says: "The Akaniṣṭha of meaning is the dharmadhātu, the abode of the Buddhas, because there is nothing above it. The Akaniṣṭha of signs is the appearance of the shape and color of the palace as a sign of the indivisibility of the dhātu and wisdom, the abode of the Sambhogakāya, because there is nothing above the sign that represents the dharmadhātu. The Akaniṣṭha of intelligence is the intelligence of wisdom that realizes the nature of things as they are, the abode of the Dharmakāya with two purities, because there is no other intelligence above it. The secret Akaniṣṭha is the space of the consort, the abode of the secret body, because there is nothing above the inconceivable qualities. The Akaniṣṭha of realization is the first practitioner meditating on the palace of Akaniṣṭha, the abode of the mandala of superior samādhi, because there is nothing above the conceptual thought that grasps the general meaning. The Akaniṣṭha of the worldly abode is the top of the five Pure Abodes, the abode of the noble ones, because there is nothing above that place in the form realm." Although six meanings appear, they are all included in the previous meanings, that is, the Akaniṣṭha of meaning and intelligence are included in the Dharmakāya, and the Akaniṣṭha of signs is included in the Sambhoga-
Chinese
其他三身融入化身，是处所的色究竟天。秘密和证悟的色究竟天，是通过修持化身道而包含在其中的。第四，舍弃争论：如果宣说续部的处所，在自显受用身的刹土中，没有可调伏的自续者，就没有必要说法；意义符号的坛城也不需要向可调伏者展示，不需要向自己的意化身展示，因为化身没有分别念。然后有人会说：是自续的眷属和化身两者吗？这似乎是没有理解差别的密意。因为有化身的可调伏者，所以有必要说法，因为后世金刚手有必要讲解。为了意义符号而向可调伏者展示并非如此，而是自显中圆满受用的功德自然显现，就像镜面上显现影像一样。化身没有分别念，但有智慧，因此它会听闻并受持佛法。如果化身没有觉性的智慧，那么就会有释迦牟尼佛和金刚手等如所有尽所有智的智慧不具备的过失。经文也会妨害这一点：如是意之差别中，自显胜者之心圆满。以及：特意向如来宣说。以及：如是者以法界自性自在智慧坛城慈悲中，自显现即禅定影像幻化极清净显现。等等妨害。总之，佛的三身和种种化现以及刹土是不可思议且无量的。《华严经》中说：一毛孔中，刹土无量无数，种种形状各差别，彼等不相杂。因此，虚空所遍之处，法身和报身遍布；众生所遍之处，化身和事业遍布，因此，善逝的刹土没有方向和界限。应当了知，在这个刹土之上，还有其他不可思议、无法言说的刹土存在。不净显现也只是自己的显现，应当视为清净刹土。