English
The essence of form. Some are realms, some are methods, some are appearances, and some are wisdom. Therefore, they are collectively referred to as the Sambhogakaya. Secondly, the definition is: Fully possessing qualities, enjoying pure light, spontaneously accomplishing the two benefits, wisdom reaching perfection, and having five characteristics, namely, marks and signs, light, and radiant body. Therefore, it is called the Sambhogakaya. As it is said in "Self-Arisen": Because the nature of reality abides in emptiness, it is 'Sambhogha'. Because it is clear and unmixed, pervading all, it is 'Sambhogha'. Because the five wisdoms abide without separation, it is 'Sambhogha'. Because it is not the same as all, possessing its own characteristics, it is 'Sambhogha'. Because method and wisdom abide without separation, it is 'Sambhogha'. Because the five appearances themselves abide without characteristics, it is 'enjoyed'. Because without grasping, it is self-luminous and enjoys all, it is 'enjoyed'. Because it is clear and transparent, abiding equally in all, it is 'enjoyed'. Because it is clear and distinct, abiding in the realm and emanating emanations, it is 'enjoyed'. Because the two bodies understand the meaning, ultimately enjoying, it is 'enjoyed'. Because without grasping, it abides on the ground and manifests emanations in the ten directions, it is 'enjoyed'. Because all arise, generating and the ultimate of enjoyment, it is 'enjoyed'. Because external, internal, and secret actions transcend all, it is 'complete'. Because without an object, the meaning appears instantly, it is 'complete'. Because it does not fall into extremes, without coming or going, it is 'complete'. Because it is not fabricated, arising naturally, it is 'complete'. Because all actions transcend all, it is 'complete'. Because the wisdom of emptiness is naturally possessed, it is 'possessed'. Because emptiness is not obstructed, appearing distinctly, it is 'possessed'. Because wisdom is not obstructed, enjoying method, it is 'possessed'. Because it is clear and non-conceptual, without grasping, it is 'possessed'. Because it possesses the characteristics of ornaments and attire, it is 'possessed'. Because without grasping, self-luminous abiding in the essence, it is 'body'. Because it possesses the characteristics of individual colors, it is 'body'. Because the meaning of vajra itself has meaning, it is 'body'. Because meaning and symbols each have characteristics, it is 'body'. Because without inside or outside, universally luminous, it is 'body'. Because the essence is unchanging, the color is clear, it is 'body'. Because the nature of great compassion manifests in the ten directions, it is 'body'. So it is said. Thirdly, the characteristics are: The mandalas of the five families are unmixed and the radiance is clear. As it is said in "Self-Arisen": Colors are unmixed, possessing their own characteristics, possessing marks and signs, good and radiant, possessing the father and mother and the attire of the body, it is the characteristic of the Sambhogakaya. So it is said. Fourthly, the manner of appearance is: From the one wisdom of self-nature, from the Dharmadhatu body, the radiant body radiates in the ten directions.
Chinese
以智慧行事，从智慧之身的法界中不摇动且无有变迁，在自显光明之刹土中，二种圆满以内外显现的方式存在。如是说：自性唯一而体性有二，是圆满受用之显现。第五，实相是无有取舍的法界，无二之虚空，五光圆满之空间，安住于化现放射之大自性中。自显现中说：真实生起与对境皆无有，进入与解脱之心亦无有，执持与行持又怎会有？超越贪执之言词，超越所断与能断二者，超越境、心与意，于无有对境之境上，是自显唯一之显现。无执于自处解脱，化现于十方，于清净对境之境上，智慧唯一生起。于无有对境之境上，相于自处解脱，由此化现广大生起。如是说。第三，广说化身之安住有五：体性、词义、相、分类、观察之方法。第一，化身之体性是从法界和智慧之身，散发为语之身等，而利益他者。词义是，自显现中说：当知这些是化身之词义。因为与世间界之有情相应而显现，所以是化身。因为能成办化身之义，所以是化身。因为成办一切事业，所以是化身。因为能救度无数有情于无生之法界，所以是化身。因为于一刹土短暂存在，所以是化身。因为大悲无偏而现，所以是化身。因为忿怒且凶猛，所以是化身。因为寂静且坚定，所以是化身。因为众生见为庄严，所以是化身。如是说。第三，相是圆满成办所化二利，如是说：化身之相是，成办圆满之事，被认为是两种。如是说。第四，分类上
English
Acting with wisdom, from the Dharmakaya's realm of wisdom, unwavering and unchanging, in the field of self-appearing luminosity, the two perfections manifest inwardly and outwardly. As it is said: "One nature with two aspects, is the appearance of perfect enjoyment." Fifth, the reality is the realm without acceptance or rejection, the non-dual space, the expanse of fivefold light, abiding in the great nature of emanating manifestations. In Self-Arisen it says: "There is no true arising or object, nor is there a mind of entering or liberation. How could there be grasping or acting? It transcends words of attachment and clinging, transcends both what is to be abandoned and the abandoner, transcends object, mind, and intellect. In the absence of an object of focus, it is the sole appearance of self-appearance. Without grasping, it is liberated in its own place, manifesting in the ten directions, and on the pure object of focus, singular wisdom arises. On the object of focus without object, signs are liberated in their own place, from which vast manifestations arise." So it is said. Third, the detailed explanation of the abode of the Nirmanakaya has five aspects: essence, definition, characteristics, divisions, and methods of examination. First, the essence of the Nirmanakaya is that it emanates from the Dharmadhatu and the wisdom body into the speech body and so forth, thereby benefiting others. The definition is: In Self-Arisen it says: "Know that these are the definitions of the Nirmanakaya. Because it appears in accordance with the sentient beings of the world realm, it is the Nirmanakaya. Because it is capable of accomplishing the meaning of the Nirmanakaya, it is the Nirmanakaya. Because it accomplishes all activities, it is the Nirmanakaya. Because it is capable of liberating countless sentient beings into the unborn Dharmadhatu, it is the Nirmanakaya. Because it exists briefly in one realm, it is the Nirmanakaya. Because compassion arises impartially, it is the Nirmanakaya. Because it is wrathful and fierce, it is the Nirmanakaya. Because it is peaceful and steadfast, it is the Nirmanakaya. Because beings see it as beautiful, it is the Nirmanakaya." So it is said. Third, the characteristic is that it perfectly accomplishes the two benefits for those to be tamed, as it is said: "The characteristic of the Nirmanakaya is that it performs the act of perfecting, and is considered to be twofold." So it is said. Fourth, in terms of division,
Chinese
虽然有说法是自性化身和调伏有情化身等等，但此处着眼于二利圆满成就，认为有事业圆满化身和事业行持化身两种。其中，自利任运成就的事业圆满化身，是指此生或中阴时，自显任运之门圆满，从不清净之门显现的六道众生，以三结合之化身成办利益，仅于自显中，六道轮回清净，寂灭于法界。自显之轮回必须空尽，因为错觉必须空尽。共同而言，也有“愿三恶道轮回耗尽空尽”之说，并且为了使一切众生解脱而发心。特别是在中阴时，能否化现化身以及化现化身后成佛等一切，都是在自显任运之门显现六道处所时，在那里，以自显之空性，由自显者宣说佛法等方式成办利益，以此因缘，显现于轮回中的一切都空尽，任运之门清净，涅槃融入法界时，称为佛陀入灭。这对一切有智慧者来说，都是至关重要的要点。因此，证悟自利的空性显现，是使自己于法界中解脱，是从自身显现的化身，所以称为事业圆满化身。如《自显》中所说：“事业圆满化身者，自之相续得解脱，现证菩提后化现，内外事业皆圆满，故名事业圆满身。”化身化现之方式是：中阴任运之八门圆满显现时，因认识自性而解脱，在不清净轮回之门中，自身现为报身父母双运，从空行母之密处放射光芒，在各个处所，从父母清净之胎中入胎而显现出生，以此宣说佛法而示现解脱。这就像在梦中化现化身一样，完全是自显所摄持。当临近根脉清净时，此生中也有六道显现于明点中，这些以内在三要点束缚，到达尽头，无需依赖化身之化现。
English
Although there are explanations such as the self-nature emanation and the emanation for taming beings, here, focusing on the perfect accomplishment of both benefits, it is considered that there are two types: the emanation body of accomplished activity and the emanation body of performing activity. Among them, the emanation body of accomplished activity, which spontaneously accomplishes self-benefit, refers to the completion of the spontaneously accomplished door of self-appearance in this life or in the bardo. From the impure door, the six realms appear as self-appearance, and the three-union emanation accomplishes the benefit. In self-appearance alone, the six realms are purified and pacified into the expanse. The samsara of self-appearance must be emptied, because the illusion must be emptied. In common terms, there is also the saying, "May the three lower realms of samsara be exhausted and emptied," and it is with the intention to liberate all sentient beings. In particular, in the bardo, whether or not one can emanate an emanation body, and all actions such as emanating an emanation body and becoming a Buddha, are when the abodes of the six realms appear in the spontaneously accomplished door of self-appearance. There, the emptiness of self-appearance, by the self-appearing one, accomplishes the benefit by teaching the Dharma and so on. By this cause, all that appears in samsara is emptied, and when the pure, spontaneously accomplished door of nirvana dissolves into the expanse, it is called the passing away of the Buddha. This is a very important point for all those who have wisdom. Therefore, the appearance of emptiness that accomplishes self-benefit is the emanation that liberates oneself in the expanse and arises from oneself, and is therefore called the emanation body of accomplished activity. As it says in "Self-Appearance": "The emanation body of accomplished activity is one who liberates one's own continuum, directly realizes enlightenment, and then emanates. Outer and inner activities are all accomplished, therefore it is called the emanation body of accomplished activity." The way to emanate an emanation body is: when the eight doors of the spontaneously accomplished bardo are fully seen, one is liberated by recognizing one's own nature. In that impure door of samsara, one's own form appears as the enjoyment body, the union of father and mother. Light radiates from the secret space of the dakini, and in each place, it appears to enter the womb purified from the parents and be born, and by this, one teaches the Dharma and shows liberation. This is like emanating an emanation body in a dream, and is entirely encompassed by self-appearance. When approaching the purification of the root channels, even in this life, the six realms appear within the bindu. These are bound by the three inner key points, and when they reach the end, there is no need to rely on the emanation of an emanation body.