Chinese
是一切烦恼。因此，见道和修道以及与此相近的行持的智慧之境，是声闻和独觉佛的真实，即苦、集、灭、道四圣谛。那是烦恼障清净的智慧之行境。应知的是所知，总而言之是五明处。它们是内明、声明、因明、医方明、工巧明等一切。其中，成为智慧障碍的非烦恼性的无知，是所知障。清净它的方法是，汇集于与出世间智慧相顺的意乐行地，以及汇集于极喜等十一地，以及从那之后获得的智慧。那也是菩萨和如来心续中所拥有的。那是通过周遍行义等方式缘于如是性，因此，所知障清净的智慧之行境的真实是如是性。既然已经宣说了果和因的真实，以及微细的真实，也已经宣说了两种清净的行境，那么，有人会问，说这些没有意义吗？不会没有意义，因为果和因的真实以及微细的真实是为了安立事物而宣说的。这里是如何清净障碍，因此才如此宣说。这两种清净的行境仅仅以圆成实性来表达，这里说了因，其他自性不是两种清净智慧的行境。原因是，非真实的遍计所执是被两种恶趣的垢染所染污的缘故。周遍计度是不存在的缘故。两种智慧的境是法性，因此清净的行境的真实仅仅以圆成实性来安立。已经宣说了清净的行境的真实。它的
English
are all the afflictions. Therefore, the realm of wisdom of seeing and meditating and practicing close to it is the reality of the Hearers and Solitary Buddhas, which is called the truth of suffering, origination, cessation, and path. That is the realm of wisdom that purifies the obscurations of afflictions. What is to be known is the knowable, which in short is the five sciences. These are all the inner science, grammar, logic, medicine, and crafts and works. Among them, the non-afflictive ignorance that becomes an obstacle to wisdom is the obscuration of the knowable. Purifying it is to gather in the place of practice with aspiration in accordance with transcendental wisdom, and to gather in the eleven grounds such as the Joyful, and the wisdom obtained from that. That is also possessed in the mindstream of Bodhisattvas and Tathagatas. That is because it focuses on suchness through the door of pervasive meaning and so on, therefore, the reality of the realm of wisdom that purifies the obscuration of the knowable is suchness. Since the reality of the fruit and cause has been explained, and the subtle reality has been explained, and the two kinds of pure conduct have also been explained, then, someone might ask, does saying this become meaningless? It will not become meaningless, because the reality of the fruit and cause and the subtle reality are explained for the sake of establishing things. Here, how the obscurations are purified, therefore it is taught that way. These two kinds of pure conduct are expressed only by the nature of the perfectly established, here the cause is mentioned, other nature is not the realm of the two kinds of pure wisdom. The reason is that the unreal imputation is defiled by the two stains of bad migrations. The pervasive imputation is non-existent. The realm of the two kinds of wisdom is the nature of phenomena, therefore the reality of the pure conduct is established only by the perfectly established. The reality of the pure conduct has been explained. Its
Chinese
应当说归纳的真实。因此，如果有人问，如何理解归纳为三种根本真实的真实？为了说明归纳为三种根本真实的真实的集合，（经中）广泛地说：“因和分别念，名归纳为二。”即归纳为他起和遍计所执二者。那么，如何将归纳的真实适当地结合起来呢？也就是说，并非按照适当的顺序来理解五种事物都包含在根本真实中。五种事物是：因、名、分别念、如是和清净的智慧。因为一切所知都归纳于这五种事物中，所以这五种事物被称为归纳的真实。有些人说，其中的因是阿赖耶识、染污意和转识等，因为它们是相互的因的事物，所以是因。名是指虽然因本身无法言说，但可以像眼色一样被理解。正如所说，分别念是对因的自性和差别进行分别，是具有三界的心和心所。空性是如是。清净的智慧是超越世间的，是专注于如是的。它们的顺序是，因为它是完全染污的事物，所以首先是因。因为被贴上完全染污的标签，所以在其后是名。名如何，同样，因为对完全染污的事物进行分别，所以在其后是分别念。因为完全染污也会被如是和清净的智慧所止息，所以在其后是如是和清净的智慧。另一些人说：“错乱之因是错乱，彼之因是恶劣处，因此错乱之彼之因，是知自性寂静。”这首偈颂就是五种事物的意义。其中，内部的眼等所包含的识的错乱之因是
English
It is necessary to speak of the reality of summarizing. Therefore, if someone asks, how should one understand the reality of summarizing into three fundamental realities? In order to explain the collection of the reality of summarizing into three fundamental realities, it is widely said (in the scriptures): "Cause and discrimination, name are summarized into two." That is, summarized into the two, other-powered and completely imputed. So, how should the reality of summarizing be appropriately combined? That is to say, it is not in the appropriate order to understand that the five things are all contained in the fundamental reality. The five things are: cause, name, discrimination, suchness, and pure wisdom. Because all knowable things are summarized into these five things, these five things are called the reality of summarizing. Some say that the cause therein is the ālaya-consciousness, the afflicted mind, and the transforming consciousness, etc., because they are mutually causal things, so they are the cause. Name refers to that which, although the cause itself cannot be spoken, can be understood like an eye signal. As it is said, discrimination is the discrimination of the nature and difference of the cause, and is the mind and mental factors that possess the three realms. Emptiness is suchness. Pure wisdom is that which transcends the world and is focused on suchness. Their order is that because it is a completely defiled thing, first is the cause. Because it is labeled as completely defiled, after that is name. How is name, similarly, because discrimination is made on the completely defiled thing, after that is discrimination. Because complete defilement will also be stopped by suchness and pure wisdom, after that is suchness and pure wisdom. Others say: "The cause of confusion is confusion, the cause of that is a bad place, therefore the cause of that confusion, is knowing the peaceful nature." This verse is the meaning of the five things. Among them, the cause of the confusion of the consciousness contained in the internal eye, etc., is