Chinese
是与存在之境相符的智慧，因此可以通过它最终达到目的。产生这种状态，例如，豪宅、花园、甘露食物等，即使自己没有亲眼见过，但依靠如此描述的声音，形状和颜色等如何显现的景象，是根据形状等过去经历过的相似之处来推测，从而可以在心中显现，并且也能如此获得。另外，主等词语的含义，也是从体验过的快乐等其他部分推测，从而按照词语描述的那样去思考它的特征，但是由于是从体验其他事物的景象中毫无根据地捏造出来的，因此像那样执着也无法获得意义，如前所述。第三个特点是：即使执着于自相，实际上也没有丝毫变成自相之物的实物，仅仅是虚假的显现，因此，普遍的智慧具备这三个特点。就像这样，无论哪个方向的瓶子，在体验过之后，回忆起当时瓶子的样子是这样的，但这种想法仅仅是显现而已，无法将未混合地点和时间的自相作为真实对象，因为它已经停止并不存在了。因此，自相是永远无法被概念所把握的，如果把握了，也不应该被认为是错误的。即使在感官意识看到的情况下，在那里进行概念化，概念化的对象也只是普遍的意义，不会变成自相，这种方式将在后面解释。产生这种普遍智慧的声音，也被称为不会在理解事物自相上欺骗，这也包括了声音依靠虚假显现而进入事物。声音如何不欺骗事物呢？在命名的时刻，运水等瓶子的结果，不去做其他自己所要表达的完全放弃的部分，因为是具有分支或理由的本质的自性；在约定俗成的时候，运水等意义的那个行为，是瓶子自己的事物，与非自己的其他事物不同，因为用事物的排除他者来约定俗成，所以凭借执着于事物的自相，以成为所要表达的方式依赖于它，是具有理由的，总之，用瓶子的声音来区分非瓶子，从而使瓶子完全被排除在智慧之外。
English
It is the wisdom that conforms to the state of being, so it can ultimately be attained through it. The arising of such a state, for example, mansions, gardens, nectar foods, etc., even if one has not seen them with one's own eyes, but relying on the sound of such descriptions, how the appearance of shapes and colors, etc., manifests, is inferred from the similarities of shapes, etc., that have been experienced in the past, so that they can appear in the mind, and can also be obtained in this way. In addition, the meaning of words such as "lord" is also inferred from other parts such as happiness that have been experienced, so that one thinks of its characteristics as described by the words, but since it is fabricated without any basis from the appearance of experiencing other things, it is impossible to obtain meaning as it is grasped in that way, as mentioned earlier. The third characteristic is: even if one clings to self-character, there is not the slightest bit of reality that has become a self-character thing, it is merely a false appearance, therefore, universal wisdom possesses these three characteristics. Just like this, no matter which direction the vase is in, after experiencing it, one remembers that the appearance of the vase at that time was like this, but this thought is merely an appearance, and it is impossible to take the self-character that does not mix place and time as a real object, because it has stopped and does not exist. Therefore, self-character can never be grasped by concepts, and if it is grasped, it should not be considered wrong. Even in the case where sensory consciousness sees it, conceptualizing there, the object of conceptualization only becomes the general meaning, and will not become self-character, this way will be explained later. The sound that produces such universal wisdom is also said not to deceive in understanding the self-character of things, which also includes the sound entering things relying on false appearances. How does sound not deceive things? At the time of naming, the result of the vase, such as carrying water, does not do other parts that it has completely abandoned to express itself, because it is the nature of the essence with branches or reasons; at the time of convention, that action of the meaning of carrying water, etc., is the vase's own thing, different from other things that are not its own, because it is conventionally agreed upon by excluding others from things, so by clinging to the self-character of things, it relies on it in the way of becoming what is to be expressed, it has a reason, in short, using the sound of the vase to distinguish non-vases, so that the vase is completely excluded from wisdom.