Chinese
一个偈颂是总结两者的意义。像这样，通过两种联系，遮诠的差别也成立了，如“入行论，因为是具有先见之明的心”等等。对于自性之相，确定一个本体的联系，也需要成立一个本体联系的论证。需要确定的一个本体的联系，需要确定的自性之理，以及确定那个联系的量，共有四种。第一种是“对于自性，无则不生”等等的一个偈颂。第二种，在实际上一个本体的联系没有成立，以遣余的分别念假立的方式，对于意义声音一体，区分非所闻、非所作、常法，然后将声音所作无常的三种差别分开，安立为一个本体的联系的方式；以及对于显明同类的事物，以总执的分别念执持为一个总体的总和差别，安立为一个本体的联系的方式，共有两种。第一种是“因为一切事物都是自性的”到“这个行为有什么原因？”之间。第二种是“依靠不同的事物”到“如酥油灯的光芒和宝石”之间。这样做了之后，“依靠不同的事物”的前释中“总相是什么样的已经说过了”的意义也包含在这里。以前在西藏这里没有出现过其他懂得这样运用的人。其中“众多也是一个果”到“因为进入总相本身”之间，显示了两者共同的特点，而“法和有法差别”等等两个偈颂，则显示了像那样的一个本体的两种联系，虽然实际上没有成立，但却有作区分的必要。其中，“为了进入圣义”的意义。在《理智宝藏论》中说，当应用于区分一个为多个的必要时，“除了一个之外，为了理解，才进行区分”。以及当应用于将多个归纳为一个的必要时，“对于多个，通过否定和肯定，会理解一个方面的作用”。这样说的。声音等通过名称来表示，到“因为没有事物所以确定”之间。
English
One verse summarizes the meaning of both. In this way, through the two connections, the difference of negation is also established, such as "Entering the Way of the Bodhisattva, because it is a mind with foresight," and so on. For the sign of self-nature, to determine the connection of one entity, it is also necessary to establish the argument for the establishment of the connection of one entity. The connection of one entity that needs to be determined, the reason of self-nature that needs to be determined, and the valid cognition that determines that connection, there are four types in total. The first is "For self-nature, non-existence does not arise" and so on, one verse. Secondly, in reality, the connection of one entity is not established, and in the manner of falsely establishing with the discriminating mind of exclusion, for the meaning and sound being one, distinguishing non-hearable, non-made, and permanent dharmas, and then separating the three differences of sound made impermanent, establishing it as the connection of one entity; and for the clear similar things, with the discriminating mind of general grasping, holding the general and specific as one general, establishing it as the connection of one entity, there are two types. The first is from "Because all things are of self-nature" to "What is the cause of this action?". The second is from "Relying on different things" to "Like the light of a butter lamp and a jewel." After doing so, the meaning of "What kind of general characteristic has already been said" in the previous commentary of "Relying on different things" is also contained here. Previously, no one else who knew how to use it like this had appeared in Tibet. Among them, from "Many are also one fruit" to "Because it enters the general characteristic itself," it shows the common characteristics of both, while the two verses such as "The difference between dharma and the possessor of dharma" show the necessity of making distinctions for the two connections of one entity like that, although they are not actually established. Among them, the meaning of "In order to enter the sacred meaning." In the Treatise on the Treasury of Reasoning, it is said that when applied to the necessity of distinguishing one into many, "Apart from one, in order to understand, distinctions are made." And when applied to the necessity of summarizing many into one, "For many, through negation and affirmation, the function of one aspect will be understood." So it is said. Sounds, etc., are expressed through names, to "Because there is no thing, it is determined."