Chinese
是驳斥粗大的事物延续，例如，就像所谓的无想等持，是考虑到微细的意识而说的。所谓“少”，是驳斥对自方所欲之义起作用的多种事物，例如，对于行走少的士夫，说成没有行走，要知道这就是少。所谓“快”，是遮止长久的延续，而安立短暂的时间，例如，对于某士夫不住在某处很久，就说他不住在那里。所谓“小”，是遮止事物如脓般广大的状态，而显示小的自性，例如，对于知道形体小的士夫，用“无形”来表达。所谓“无余”，是遮止超出所想之义的部分，而仅仅显示脓般的意愿，例如，此后没有其他的数位，就称为无数，以及为了获得某人想要的东西等而提问，其他人回答说没有所问之物，这时，他们并不否认自己的意愿，而是证明没有超出此之上的意愿。所谓“非一切”，是遮止普遍存在的事物，但并不遮止某些事物，例如，说一切因对果没有决定性，虽然某些因是决定的，但并不遮止。以及，对一切种类的所有事物遮止任何差别，但对某些事物并不遮止，就像这样。所谓“不相容”，是指如果延续同时存在，则没有能力存在于某处，为了显示这一点，就要显示遮止其对治。例如，与显现的光明不能同时存在的黑暗，同样，还有明与无明，智慧与怀疑，智慧与烦恼，舍与贪欲，慈爱与损害等等。例如，为了理解黑暗，用“非光明”来表达等等。对治者
English
These are refutations of coarse continuums of things. For example, like the so-called attainment of non-perception, it is spoken of with consideration for subtle consciousness. The term "few" is the refutation of many things that act for the sake of one's own desired meaning. For example, for a person with few steps, it is said that there are no steps, and it should be known that this is fewness itself. The term "fast" is to block the long duration of the continuum and establish a short period of time. For example, if a person does not stay in a certain place for a long time, it is said that he does not stay there. The term "small" is to block the large state of things like pus and show the nature of smallness. For example, to know a person with a small form, it is expressed by the term "formless." The term "without remainder" is to block what is beyond the meaning of what is thought, and only show the desire like pus. For example, after that there is no other digit, it is called countless, and for the sake of obtaining what someone wants, etc., and others answer that there is nothing asked, then they do not deny their own wishes, but prove that there is no wish beyond that. The term "not all" is to block things that are universally present, but does not block some things. For example, saying that all causes are not certain for the result, although some causes are certain, they are not blocked. And, by blocking any difference in all kinds of all things, some things are not blocked, like that. The term "incompatible" means that if the continuum exists simultaneously, then there is no power to exist in a certain place. In order to show this, it is necessary to show the refutation of its opponent. For example, darkness that cannot coexist with the light of appearance, as well as knowledge and ignorance, wisdom and doubt, wisdom and affliction, equanimity and desire, love and harm, and so on. For example, in order to understand darkness, it is expressed by the term "non-light," and so on. Opponent
Chinese
了知，是指一起存在时，什么能夺取力量，就像光明和黑暗等所说的那样。这二者的差别是什么呢？不相容的没有损害常有的力量，而对治的有力量。比如黑暗和光明相遇时，黑暗是光明自身力量减弱时才到它的境地；光明存在多久，就多久不损害它的境地。光明即使黑暗长久存在，也逐渐损害它的境地。同样，对于无明和智慧等所说的情况，也应类推适用，这二者就是差别。因此，所谓对治遮止，就像这样，应显示慈爱，理解为没有嗔恨，以及显示光明就没有黑暗等来显示一样。所谓分离，是指用不存在来表示，从而理解存在。如果什么从什么存在中分离，不再具有，那么就理解什么是分离的获得。比如，从忧伤中分离，不再具有的事物，其自性就是没有忧伤，或者称为超越忧伤。以及止息想和感受，同样，就像人从衣服中分离，不再具有，就称为没有衣服。以及因为脱离常有而返回，就称为从常有中返回等。这些是十五种名相，因此宣说了十五种名相。一直到“说”为止都是陈述。现在是为了显示它们的归纳，从那之中稍微归纳是：从八到二之间。这样说了。“之间”是指归纳。“是”是语气词。从那之中首先是为了显示归纳为八种，衰弱和虚弱归为低下，微小等六种归为一种。这样说了。“归纳”是语气词。从那之中如何归纳呢？衰弱也是，遮止普遍扩展，显示仅仅是根本衰弱。虚弱也是，遮止强大的力量，显示力量虚弱。低下也是，因为是阻碍功德，因此三者都归于遮止功德方面。微小等也归纳为小，比如显示为微小，显示为稀少，显示为短暂。
English
Knowing is when something, existing together, can seize power; it's like speaking of light and darkness, and so on. What is the difference between these two? The incompatible does not have the power to harm the constant, while the antidote has power. For example, when darkness and light meet, darkness only comes to its realm when the light itself weakens; as long as the light exists, it does not harm its realm. Even if darkness exists for a long time, light gradually harms its realm. Similarly, what is said about ignorance and wisdom, and so on, should also be applied analogously; these two are the difference. Therefore, so-called antidote negation, like this, should show loving-kindness, understood as the absence of hatred, and showing light means there is no darkness, and so on. So-called separation is to indicate existence by non-existence, thereby understanding existence. If something is separated from something that exists, and no longer possesses it, then one understands what the attainment of separation is. For example, a thing separated from sorrow, no longer possessing it, its nature is without sorrow, or it is called transcendence of sorrow. And the cessation of perception and feeling, similarly, just as a person is separated from clothes, no longer possessing them, it is called having no clothes. And because of returning from being separated from the constant, it is called returning from the constant, and so on. These are fifteen categories, therefore fifteen categories are explained. Up to the word "saying" is the statement. Now, in order to show their summary, a slight summary of them is: from eight to two. It is said like this. "Between" means summary. "Is" is a particle. From that, first, in order to show the summary into eight, weakness and frailty are classified as inferiority, and six such as minuteness are classified as one. It is said like this. "Summary" is a particle. From that, how to summarize? Weakness also, preventing universal expansion, shows that only the root is universally weak. Frailty also, preventing strong power, shows that power is weak. Inferiority also, because it obstructs merit, therefore all three are classified into the aspect of obstructing merit. The minute and so on are also summarized as small, such as showing as minute, showing as few, showing as short.
Tibetan
། ཆུང་བར་སྟོན་པ་དང༌། ལྷག་པ་མེད་པར་སྟོན་པ་དང༌། མཐའ་དག་མ་ཡིན་པར་སྟོན་པ་རྣམས་ཀྱང་ཆེ་བའམ་རིགས་པའི་ཕྱོགས་དགག་པར་མཚུངས་ཏེ། དེའི་ཕྱིར་གཅིག་ཏུ་འདུའོ། །དེས་ན་དགག་པའི་རྣམ་གྲངས་བརྒྱད་དུ་བསྡུ་སྟེ། འདི་ལྟར་མེད་པར་དགག་པ་དང༌། མ་ ཡིན་པར་དགག་པ་དང༌། འདྲ་བ་ལས་དགག་པ་དང༌། དམན་པར་དགག་པ་དང༌། ཕྲ་བར་དགག་བ་དང༌། མི་མཐུན་པར་དགག་པ་དང༌། གཉེན་པོར་དགག་པ་དང༌། ཕྲལ་བར་དགག་པ་སྟེ་བརྒྱད་དོ། །བདུན་དུ་བསྡུ་བ་བསྟན་པའི་ཕྱིར། མི་མཐུན་གཉེན་པོར་སྦྱར་བས་བདུན། །ཞེས་བྱ་བ་སྨོས་ཏེ། རྒྱུན་ལྷན་ཅིག་གནས་པ་ལ་འགལ་བ་ཡིན་པས་མི་མཐུན་པ་ཤས་ཆེ་ན། གཉེན་པོ་མཐུ་ཉམས་པར་མ་བྱས་ཀྱང་བྱས་པ་དང་འདྲ་བས་མི་མཐུན་པ་ཡང་གཉེན་པོར་བསྡུ་སྟེ། དེ་ལྟར་ན་རྣམ་གྲངས་བདུན་ནོ། །དྲུག་ཏུ་བསྡུ་བ་བསྟན་པའི་ཕྱིར། དམན་དང་ཆུང་དང་ཞུམ་པ་རུ། །བསྡུས་པ་ཞེས་བྱ་ལྷག་མའོ། །དགག་པའི་རྣམ་གྲངས་རྣམ་པ་དྲུག་སྟེ། དམན་པ་དང་ཆུང་བ་དག་ཀྱང་རང་གི་གཞི་མི་འདོར་བར་འདྲ་བའི་ཕྱིར་དེར་འདུ་སྟེ། དེའི་ཕྱིར་དྲུག་ཏུའོ། །རྣམ་གྲངས་ལྔར་དབྱེ་བ་བསྟན་པའི་ཕྱིར། དོན་གྱིས་གོ་བར་བྱེད་པ་དང༌། །ཚིག་གཅིག་རྣམ་པར་སྒྲུབ་པ་དང༌། །དེ་ལྡན་རང་ཚིག་མི་སྟོན་པ། །དེ་ལས་གཞན་པ་གཞན་ཡིན་ནོ། །ཞེས་བྱ་བ་སྨོས་ཏེ། དེ་ལ་དོན་གྱིས་གོ་བར་བྱེད་པ་ནི་དཔེར་ན་ལྷ་སྦྱིན་ཉིན་པར་ཟན་མི་ཟ་བ་ལས་ཚོ་ཞེས་བརྗོད་ན། མཚན་མོ་ཟ་བར་དོན་གྱིས་གོ་བ་ལྟ་བུའོ། །ཚིག་གཅིག་གིས་སྒྲུབ་པར་བྱེད་པ་ནི་མ་སྐྱེས་པ་ཡོད་ཅེས་བྱ་བ་བརྗོད་ན་ཡོད་པའི་ཚིག་གཅིག་གིས་མ་སྐྱེས་པའི་དངོས་པོ་སྒྲུབ་པ་ལྟ་བུའོ། །དེ་གཉི་ག་དང་ལྡན་པ་ནི་མ་ཡིན་པར་དགག་པ་ཉིད་དེ། དོན་གྱིས་གོ་བར་འགྱུར་ཡང་ཚིག་གཅིག་གིས་སྒྲུབ་པར་ཡང་སྦྱར་དུ་རུང་བའོ། །རང་གི་ཚིག་གིས་མི་སྟོན་པ་ནི་རྒྱལ་རིགས་ལ་བྲམ་ཟེ་མ་ཡིན་པ་ཞེས་བརྗོད་པ་ལྟ་བུའོ། །དེ་དག་ལས་གཞན་པ་ནི་དངོས་སུ་སྟོན་པ་སྟེ། མེད་པར་སྟོན་པ་ཙམ་བྱེད་པའོ། །རྣམ་གྲངས་བཞིར་བསྡུ་བ་བསྟན་པའི་ཕྱིར། ཀུན་དུ་བརྟགས་པའི་འགོག་པ་དང༌། །རང་གི་གཞི་ལས་ཞུམ་པ་དང༌། །གཞན་དང་འགལ་བ་རྣམ་པ་བཞི། །ཞེས་བྱ་བ་སྨོས་ཏེ། དེ་ལ་ཀུན་བརྟགས་པའི་འགོག་པར་བྱེད་པའི་དགོག་པ་ནི་མེད་པར་དགག་པ་ཡིན་ཏེ། འདི་ལྟར་གཞན་དག་ཁས་ལེན་པའི་ལོག་པར་རྟོག་པས་བརྟགས་པའི་འདོད་པ་བསལ་བ་དང༌། སོམ་ཉིད་དང་མ་རྟོགས་པ་དག་བསལ་བའི་བྱ་བ་བྱེད་པས་དོན་གྱི་དེ་ཁོ་ན་ཉིད་སྟོན་པར་མི
Chinese
小示、无余示、非尽所有示，这些也同样驳斥大或理性的方面，因此归于一类。因此，可将驳斥的类别归纳为八种，即：如是无有驳斥、非有驳斥、从相似处驳斥、从低劣处驳斥、从微细处驳斥、从不一致处驳斥、从对治处驳斥、从分离处驳斥，共八种。为了说明归纳为七种，说了“不一致与对治结合为七”。因为恒常同时存在是相违的，如果不一致性占主导，即使对治没有使其力量减弱，也如同已经减弱一样，所以不一致也归于对治，这样一来就是七种类别。为了说明归纳为六种，说了“低劣、小、萎缩，归纳为剩余”。驳斥的类别有六种，低劣和小也因为不舍弃自己的基础而相似，所以归于此处，因此是六种。为了说明分为五类，说了“以意义理解、一词完全成立、具彼自词不示、彼之外者为他”。也就是说，以意义理解，例如说“天授白天不吃糌粑”，则以意义理解为晚上吃。以一词成立，例如说“未生者存在”，则以“存在”一词成立未生之事物。具备这两者，就是非有驳斥，虽然以意义可以理解，但也可以用一词来成立。自己的词不示，例如说对国王种姓说“不是婆罗门”。与这些不同的是直接显示，仅仅是显示没有。为了说明归纳为四种，说了“周遍寻思之遮止、从自之基处萎缩、与他相违为四”。也就是说，作为周遍寻思之遮止的驳斥，就是无有驳斥，例如，因为其他承认者以颠倒分别寻思所认定的意愿被消除，以及怀疑和不理解被消除，所以不做显示意义之真实
English
Small demonstration, demonstration without remainder, and demonstration of not being all, these also similarly refute the aspect of greatness or reason, therefore they belong to one category. Therefore, the categories of refutation can be summarized into eight, namely: refutation of such non-existence, refutation of non-existence, refutation from similarity, refutation from inferiority, refutation from subtlety, refutation from inconsistency, refutation from antidote, and refutation from separation, totaling eight. In order to explain the reduction to seven, it is said, "Inconsistency and antidote combined are seven." Because constant co-existence is contradictory, if inconsistency is dominant, even if the antidote does not weaken its power, it is as if it has weakened, so inconsistency is also included in the antidote, thus there are seven categories. In order to explain the reduction to six, it is said, "Inferior, small, and shrinking, are included in the remainder." There are six categories of refutation, and inferiority and smallness are also similar in that they do not abandon their own basis, so they are included here, therefore there are six. In order to explain the division into five categories, it is said, "Understanding by meaning, one word completely establishes, possessing that does not show its own word, other than that is other." That is to say, understanding by meaning, for example, if it is said, "Devadatta does not eat tsampa during the day," then it is understood by meaning that he eats at night. Establishing with one word, for example, if it is said, "The unborn exists," then the word "exists" establishes the unborn thing. Possessing both of these is the refutation of non-existence, although it can be understood by meaning, it can also be established with one word. Not showing one's own word, for example, saying to a king's caste, "Not a Brahmin." Other than these is direct showing, merely showing non-existence. In order to explain the reduction to four, it is said, "Cessation of pervasive thought, shrinking from one's own base, contradiction with others are four." That is to say, the refutation that acts as a cessation of pervasive thought is the refutation of non-existence, for example, because the desires determined by distorted discrimination that other adherents acknowledge are eliminated, and doubt and misunderstanding are eliminated, therefore it does not show the truth of meaning.