Chinese
因为应当了知之故。与此理相符，譬如书信，例如善于书信者手中，若能得到书信，则以舍弃颠倒之想的方式，生起极大欢喜，如是这般，真如各自自己应当了知，真实超离分别念的行境，也是诸佛和菩萨们从获得初地之时起，便生起无漏无与伦比的欢喜，因为对于未证悟真如的孩童们来说，真实超离了他们心识的境界，所以宣说了不可思议。无分别智，与菩提分相顺之体性，是通达圆成实之义，各自自己应当了知，是与菩提分相顺之体性。又为何在圆成实之体性中相似，而真如宣说为不可思议，无分别智等，与菩提分相顺之法却不是呢？虽是如此真实，但真如无论何时都不是未证悟真如者自己所能了知的。与菩提分相顺之心与心所之体性等，无漏之彼等是证悟真如者各自自己应当了知的，而且在听闻和思维的阶段，即使未证悟真如，但以法身之因相同的大乘妙法平等，如理作意者，也会变得与各自自己应当了知相符。如《大乘集论》中所说，如何了知圆成实之体性为何？以宣说四种清净法而了知。宣说四种清净法，其中自性清净是真如等。以离垢而清净是这样，即彼真如远离一切障碍。以获得它的道而清净是所有与菩提分相顺之法。 它的生起之所缘清净是这样，即宣说大乘妙法啊。
English
Because it should be known. In accordance with this reason, like a letter, for example, if those skilled in writing letters get their hands on a letter, they generate great joy by abandoning distorted thoughts. In the same way, suchness is to be known individually by oneself, and the reality that is truly beyond the realm of conceptualization also generates unexcelled, stainless joy for Buddhas and Bodhisattvas from the time they attain the first ground. Because it is truly beyond the realm of thought for children who have not realized suchness, it is said to be inconceivable. The nature of non-conceptual wisdom, which is in accordance with the aspects of enlightenment, is the meaning of realizing the perfectly established, and it is the nature of being in accordance with the aspects of enlightenment, which is to be known individually by oneself. Furthermore, why is it that among the natures of the perfectly established, suchness is said to be inconceivable, while non-conceptual wisdom and so on, the dharmas that are in accordance with the aspects of enlightenment, are not? Although it is true in that way, suchness is never to be known by those who have not realized suchness themselves. The nature of mind and mental factors that are in accordance with the aspects of enlightenment, those stainless ones, are to be known individually by those who have realized suchness, but even in the stage of hearing and thinking, even if suchness is not realized, those who properly apply themselves with the same noble Dharma of the Great Vehicle, which is the common cause of the Dharmakaya, will become in accordance with what is to be known individually by oneself. As it is said in the Compendium of the Great Vehicle, how should one know what the nature of the perfectly established is like? It is to be known by teaching the four kinds of purification. In teaching the four kinds of purification, the naturally pure is suchness and so on. Being purified by being free from defilement is like this: that very suchness is free from all obscurations. Being purified by the path of attaining it is all the dharmas that are in accordance with the aspects of enlightenment. Its object of arising, being purified, is like this: it is the teaching of the noble Dharma of the Great Vehicle.
Chinese
就像之前解释的那样，就像这样，这是完全净化的原因。它也不是遍计所执，因为它是法界完全清净的同类因。也不是依他起。因此，在听闻和思考的阶段，就像与菩提分相应的无漏法，以及相似的无漏法一样，可以近似地安立，这显然是一种特殊性。因此，暂时为了证明大乘与五事相符，以及与五事相符的事物，要用锤炼黄金等五种比喻来解释。另一方面，解释为三种自性。如果问：如何解释呢？ 暂时，对于所说的“要证成”的解释，如《大乘阿毗达磨集论》中所说，诸佛世尊所开示的极其广大的大乘，如果要知道那个开示中的遍计所执自性是什么样的，那么，如善现所说：“没有佛，没有法，没有僧伽。”像这样等等的开示。就像这样解释说：这些令人恐惧的词句，如果世间听到会感到恐惧。遍计所执的自性是要证成的。解释说：这些法并不是在任何方面都不存在。然而，对于无知的众生来说，它不是遍计所执的自性。如世尊所说： “诸法皆空故，何者为清净？ 烦恼皆无故，何者为无染？ 见如是故无， 彼等若无亦非有。” 就像这样。与此相符的比喻是黄金。例如，黄金经过燃烧、锤炼等巨大的努力，使其可以加工，锤炼成手镯和臂环等形态，产生喜悦。同样，遍计所执的自性，如果证成了，在如实证悟之前，也能给高尚的人们带来极大的喜悦，所以应该证成。这样解释道。依他起的自性是缘起，快乐和痛苦等需要各自去了解。大乘中遍计所执的自性
English
As explained before, it is like this, this is the reason for being completely purified. It is also not a conceptual construct, because it is the homogeneous cause of the extremely pure realm of Dharma. Nor is it dependent on others. Therefore, in the stage of hearing and thinking, like the undefiled that is in accordance with the aspects of enlightenment, and like the undefiled that is similar, it can be approximately established, and this is obviously a special characteristic. Therefore, for the time being, in order to prove that the Mahayana is in accordance with the five objects, and that things that are in accordance with the five objects, it is to be explained with five metaphors such as hammering gold. On the other hand, it is explained as three natures. If you ask: How to explain it? For the time being, regarding the explanation of what is said to be "to be proven," as stated in the Compendium of Mahayana Abhidharma, if you want to know what the nature of the conceptual construct in that teaching is, which is the extremely vast Mahayana taught by the Buddhas, the Bhagavat, then, as Subhuti said: "There is no Buddha, there is no Dharma, there is no Sangha." Such and other teachings. It is explained like this: these frightening words, if the world hears them, they will be frightened. The nature of the conceptual construct is to be proven. It is explained that these dharmas are not completely non-existent in any way. However, for ignorant beings, it is not the nature of conceptual constructs. As the Bhagavan said: "Since all dharmas are empty, what is pure? Since all afflictions are absent, what is undefiled? Since it is seen as such, it is absent, if they are absent, they are also not existent." It's like that. The metaphor that is in accordance with this is gold. For example, gold is burned, hammered, and made workable with great effort, hammered into the form of bracelets and armlets, producing joy. Similarly, the nature of the conceptual construct, if it is proven, can bring great joy to noble people before realizing it as it is, so it should be proven. It is explained like this. The nature of dependence on others is dependent origination, happiness and suffering, etc., need to be understood individually. The nature of the conceptual construct in the Mahayana