Chinese
驳斥。驳斥具有他性的成立方式。这是对他人过失的驳斥。第一，瓶子的数量、具有、作用、总相、差别、他与非他等等的自性，法相是：数量等与此具有的物质瓶子自身的自性，以及陈述数量等的名称，在意义上并非他体，因为对于这些在意义上是他体，不会产生错乱的缘故。第二，瓶子的数量等，法相是：与瓶子在物质上是他体，因为从瓶子上产生对境之声音概念的他体作用之故。如果这样说，瓶子的数量等的对境之声音知识，法相是：以你从瓶子的对境之声音意识上产生他体作用的理由，并不能成立瓶子的数量等与瓶子在意义上是他体，因为你瓶子的作用是事物，也就是随着各别不同的反体而转的分别念，是虚构的瓶子的数量等的意义作为对境之故。例如，从功德和作用等等上，虽然这些的数量等并非他体，但声音概念却产生他体作用，或者对于坏灭和未生之事，虽然这些的数量等并非他体，但声音概念却产生他体作用一样。第三，如果说，在此功德上，数量的声音并非以实名而用，而是以假借而用。那么，一切事物，法相是：以什么理由，数量等的声音知识被你假借后用于功德上，这个理由也同样可以作为你数量等的声音知识的理由，理应如此，因为你和功德的数量等在意义上没有其他差别是相同的缘故。如果说，对于瓶子等一切，数量等的声音并非假借而用，如果是这样，数量等的声音以实名而用是不可能的，如果这不可能，那么假借而用也是不可能的缘故。因此，对于任何事物，具有数量等他体的差别作用之法，则主要的是以实名而用，对于不具有此者，则是以假借而用。如果这样说，具有数量等他体的差别作用之法，数量等的声音是以实名而用，此说从何而来？理应不是，从哪个名称上数量等无误
English
Refutation. Refuting the establishment of otherness. This is a refutation of others' faults. First, the nature of the number of a pot, having, function, generality, difference, other and non-other, etc., the subject of the dharma is: the number, etc., and the substance of the pot itself that possesses it, and the names that state the number, etc., are not different in meaning, because there is no confusion about these being different in meaning. Second, the number of a pot, etc., the subject of the dharma is: it is a different substance from the pot, because a different sound concept of the object arises from the pot. If you say so, the sound knowledge of the object of the number of a pot, etc., the subject of the dharma is: by the reason that you arise differently from the sound consciousness of the object of the pot, it is not established that the number of a pot, etc., is different in meaning from the pot, because your function of the pot is a thing, that is, the conceptual thought that follows the different reverse entities, is the meaning of the number of the pot, etc., that is fabricated as an object. For example, although the number, etc., of these are not different from the qualities and functions, etc., the sound concept produces a different function, or for the matters of destruction and non-arising, although the number, etc., of these are not different, the sound concept produces a different function. Third, if you say that in this quality, the sound of number is not used as a real name, but is used by borrowing. Then, all things, the subject of the dharma is: for what reason is the sound knowledge of number, etc., borrowed by you and used for qualities, this reason can also be used as the reason for your sound knowledge of number, etc., it should be so, because you and the number, etc., of qualities are the same in that there is no other difference in meaning. If you say that for all pots, etc., the sound of number, etc., is not used by borrowing, if this is the case, it is impossible for the sound of number, etc., to be used as a real name, and if this is impossible, then it is also impossible to use it by borrowing. Therefore, for any thing that has the dharma of different functions of number, etc., the main thing is to use it as a real name, and for those who do not have it, it is used by borrowing. If you say so, the sound of number, etc., is used as a real name for the dharma of different functions of number, etc., from where does this saying come from? It should not be, from which name is the number, etc., unmistakable