Chinese
再者，展示成所作智的显现是：通过事业和努力，在绿色的活动中，圆满地成就了有意义的佛身、语、意的功德。从其清净的事业中，生起了所有化身的源泉。第四个，展示了成所作智的显现。
English
Furthermore, the manifestation of the wisdom of accomplishing activities is shown: Through activities and effort, in the green activity, the qualities of the meaningful body, speech, and mind of the Buddha are perfectly accomplished. From its pure activities, the source of all manifestations arises. The fourth, showing the appearance of the wisdom of accomplishing activities. Now, the fifth, showing the appearance of the wisdom of the sphere of reality: From the unchanging aspects of lineage, body, wisdom, light, and color, the Sambhogakaya is manifested. From the deep blue, the central Vairochana Buddha does not dwell in the four directional Buddhas of the lineages, but pervades all, abiding in the emptiness of self-nature. Their nature is pure, being the basis of the three bodies of Dharmakaya, Sambhogakaya, and Nirmanakaya, therefore the three bodies abide inseparably. From the Great Net of Illusions Root Tantra, the questions and answers are briefly explained in the text, as well as the various arrangements of the body. There are twenty-two questions in total that were asked by the compiler. Six special arrangements, a total of twenty-eight questions are briefly explained, and through the limbs, it is greatly expanded, showing two hundred chapters of the text. The name of the chapter is: Wisdom is clear and unwavering in nature. The meaning of the term is that because the meaning that has existed from the beginning is now known, it is called wisdom. If it is distinguished, then as mentioned above, there are four, such as the base. Arrangement refers to the limb from which meaning arises from words. Appearance is the appearance of illusion and the appearance of correctness. The root is that everything arises in dependence on this. Certainty is correctness. Arising refers to the approximate expression of the sound as it is, based on the arrangement. Chapter refers to the definite division of the categories of the text. "Te" is a word with a remainder, meaning that what is not so will also be shown. This is the meaning of the word. The third refers to the difference in numbers that differ from two. In the Explanation of the Jewel Lamp, the third chapter, explained like a jewel lamp, is complete. A tha h h h.
Chinese
通过二十八种分类来展示，通过五十八种分支来非常广泛地展示，总共六十种提问，此章节的论述即是展示这些。提问的简要展示有两个方面：获得先前法性而获得的信心，以及提问的实际内容。其中，获得信心是指，从第三章展示之后，集结者天子喜自在，依靠导师这一殊胜的功德，并且对于遍布众生的伟大慈悲之主，先前请问智慧的安排后获得信心，从而请问法性安排的自性。呼唤道：“奇哉！奇哉！以专注于两个目的而呼唤，我的导师先前所说的智慧安排，从中，从轮回的各种痛苦中，将气息抽出到无分别的智慧中，赞叹引导至涅槃之路的船只，通过如实见到自性显现完全清净的境界，而获得对一切法不舍弃如来藏的完全清净之信解，也获得了对一切法的忍耐。”虽然如此，为了未来想要进入珍贵教法的具信众生，为了圆满证悟这远离法性完全清净之分别念的智慧，在上一章《法性安排》中已经说过，为了众生的利益，请您垂听。”这样展示了对先前法性的信心。现在展示实际的提问，即安住的法性等将在下文展示。现在是身体分类的第一部分，展示安住的法性。在两种展示中的第一种，展示导师的传承甚深，极其广大，具有奇特之处，从“此后”等论述中可以明白。现在是第二部分，实际展示法性安住，也就是外境的法性安住，显现不舍弃而解脱为完全清净，以及内心自性安住的法性如下：首先，从本性的状态，法性安住来说，在心性未被改造之时，各种不同的分别念在自身消退，就像天空中的云消退，或者水中的浑浊在自身消退一样，是不费力的完全清净。在心性普遍自解脱之时，不住于业和习气时。
English
It is shown through twenty-eight classifications, and extensively shown through fifty-eight branches. In total, sixty questions are presented, and this chapter's discourse demonstrates these. The brief presentation of the questions has two aspects: gaining confidence through obtaining the preceding Dharma-nature, and the actual content of the questions. Among these, gaining confidence refers to, from the demonstration in the third chapter onwards, the compiler, the son of the gods, Delightful Empowerment, relying on the extraordinary qualities of the teacher, and to the great lord of compassion who pervades beings, having gained confidence by previously inquiring about the arrangement of wisdom, thereby inquiring about the nature of the arrangement of Dharma-nature. He calls out, "Kye! Kye!" calling out with focus on two purposes, "My teacher, from what was previously spoken about the arrangement of wisdom, from the various sufferings of samsara, extracting breath into non-conceptual wisdom, praising the boat that correctly leads to the path of nirvana, through truly seeing the realm of self-nature appearance completely pure, one has obtained the confidence of completely pure, not abandoning the Tathagatagarbha in all dharmas, and also obtained forbearance towards all dharmas." Even so, for the sake of sentient beings with faith who desire to enter the precious teachings in the future, for the purpose of fully realizing this wisdom that is separated from the completely pure Dharma-nature's conceptualization, it has already been said in the previous chapter, 'Arrangement of Dharma-nature,' for the benefit of sentient beings, please listen to me." Thus, the confidence in the previous Dharma-nature is demonstrated. Now, the actual question is demonstrated, that is, the abiding Dharma-nature, etc., will be demonstrated below. Now, it is the first part of the body classification, demonstrating the abiding Dharma-nature. In the first of the two demonstrations, it demonstrates that the teacher's lineage is profound, extremely vast, and possesses wondrous qualities, which can be understood from the discourse beginning with "Thereafter." Now, it is the second part, actually demonstrating the abiding Dharma-nature, that is, the Dharma-nature abiding in the external environment, appearance is liberated into complete purity without abandonment, and the Dharma-nature abiding in the inner mind itself is as follows: First, from the state of inherent nature, the Dharma-nature abides, when the mind itself is untamed, the various different conceptualizations subside in their own place, just as clouds subside in the sky, or turbidity in water subsides in its own place, it is effortless complete purity. When the mind itself is universally self-liberated, when it does not abide in karma and habitual tendencies.
Chinese
例如，在虚空中抛弃物体，就像没有依附的处所一样。心性是空性，远离执着，所以没有业和习气依附的处所。当心性在无生的房屋中自毁时，就像不接受前后生的巴色树的果实一样，以后不会再返回三界。当心性本来成佛时，善业也无法庇护。因为自心超越了取舍。当心性空性自解脱时，无论造作什么恶业，都不会受到损害。就像在空中挥舞长矛，或者在水中砍剑一样。因为心性是空性，没有依赖。而且，心性不是由原因造成的，任何特征都没有成立。所以身心没有关联，因为身心不是同一个原因。因为心没有处所和获得的果实，所以没有轮回和涅槃的名称。因为一切都只是假立的，实际上没有任何名称。而且，从原因依赖的果实，没有就没有因果的果实。因此，业因果不是真实的。而且，果实与原因无关，所以心不可能进入心。摧毁了心性流动的房屋，因为因缘是空性的。因为心安住的缘故，因缘本身就解脱了，所以安乐和痛苦共同存在。因为了解了身体生灭的特征，所以从外在四大种的身体容器中，无需努力就能解脱。内在心的生起融入自身，所以不可能返回三界。即使这样，显现的时间各不相同，但心性的自性并没有转移和改变。如是，将第一个身体的意义，安住的法性，分为二而宣说。现在宣说第二个身体的意义，流动停止的法性，用两年时间来宣说的第一个。依靠风的计算顺序，宣说心安住的法性是，流动的业的烦恼和智慧聚集和分离，是实际的风。流动的因是意，缘是业和烦恼，不净的果是从三界轮回，清净的果是成就身和智慧。如是风
English
For example, when an object is thrown into space, it is like having no place to settle. The nature of mind is emptiness, free from grasping, so there is no place for karma and habitual tendencies to settle. When the nature of mind self-destructs in the house of no birth, it is like the fruit of the Bse tree that does not take previous or subsequent births, and will not return to the three realms later. When the nature of mind is primordially enlightened, even virtuous actions cannot protect. Because one's own mind is beyond acceptance and rejection. When the nature of mind, emptiness, is self-liberated, no matter what evil deeds are committed, there is no harm. It is like brandishing a spear in the sky or striking a sword in water. Because the nature of mind is emptiness, it has no support. Moreover, the nature of mind is not caused by causes, and no characteristics are established. Therefore, there is no connection between body and mind, because body and mind are not the same cause. Because the mind has no place to abide and no fruit to be obtained, there are no names for samsara and nirvana. Because everything is merely imputed, and in reality, there is no name for anything. Moreover, the fruit that depends on causes, without which there is no fruit of cause and effect. Therefore, karma and cause and effect are not true. Moreover, since the fruit is independent of causes, it is impossible for mind to enter mind. Destroying the house of the mind's movement, because the causes and conditions are empty. Because the mind abides, the conditions themselves are liberated, so happiness and suffering coexist as the same cause. Because one understands the characteristics of the body's arising and ceasing, one is liberated without effort from the vessel of the outer four elements of the body. The arising of the inner mind dissolves into itself, so it is impossible to return to the three realms. Even though the times of appearance are different, the nature of mind itself does not shift or change. Thus, the first meaning of the body, the nature of abiding, is explained in two parts. Now, the second meaning of the body, the nature of the cessation of movement, is explained, the first of which is explained in two years. Relying on the sequence of wind calculation, the teaching of the nature of mind abiding is that the afflictions of moving karma and wisdom are gathered and separated, which is the actual wind. The cause of movement is mind, the condition is karma and afflictions, the impure result is wandering in the three realms, and the pure result is the accomplishment of body and wisdom. Thus, the wind
Chinese
迁变是：当人年龄渐长，身体没有患上顽固疾病时，一天一夜之间，气息的出入次数为两万一千六百次。在那时，如是这般不分别法性的智慧迁变，如前所述。世尊承诺说：将要宣说极其稀有之事。所谓大迁变之气，对于超过五十岁的老年人来说是不够的，而对于十五六岁以下的人来说，五十岁以上的人则是因为身体的元素容器已经成熟。对于六十岁以上的人来说，则是元素时节的容器衰老了。此外，对于患有气息疾病的人来说，会多出一百二十次；对于气息寒冷的人来说，会减少五十次；对于赤巴（胆汁）炽热的人来说，会不足一百二十次；对于寒冷的人来说，即使减少五十次也会感到舒适。对于胆汁炽热的人来说，会多出两百一十三次；对于寒冷的人来说，会多出一百次。对于被混合疾病所困扰的人来说，如果气息和胆汁混合，有时会减少三十次，有时会增加三十次。如果黏液和气息混合，有时会减少一百次，有时会增加一百次。如果与胆汁混合，每次会在一百次之间减少一次。如果三者都混合，则没有定数。像这样，由于昼夜的顺序，有时减少，有时增加，这些都是患病的人。其中，气息迁变一万次是雄性气息，一次是雌性气息。这样，两万次是雄性和雌性共同作用的结果。所谓一千次，是指既不是雄性也不是雌性的气息，这是人妖的气息。剩余的六百次迁变是：一百次黏液，一百次气息，一百次胆汁，一百次混合，其中的冷热各占五十次。一百次代表五十种烦恼。一百次代表各种烦恼的征兆，并显示业和业的差别。一百次代表智慧的征兆，并进行各种身和智慧的活动。像这样计算，一天一夜的气息就圆满了。通过依赖气息计算的顺序，显示了心安住的特征。现在，第二是显示迁变的确定：也就是如何通过各自元素的顺序差别，五岁以下的儿童，比六岁以下的儿童多出十次。正当壮年时是三十次。