Chinese
将要转变。当有法的心未成立时，依赖于它而安立的菩提也不成立。犹如说虚空的自性就是虚空一样，当想要无法找到心和菩提的差别时，就称为无别的唯一。大圆满的法中也显示这两种方式。其中，在显示菩提心的伟大时，也从数量的唯一性开始显示。在显示菩提心的自性时，则显示为无别的唯一性。这是简要地显示了意义的根本，从下面将要出现的大圆满的经文的阐述中，也无法超出这个范围。现在，在这里稍微谈论一下关于成立和破斥一和异等的共同方式。其中，凡是想要成立自己的宗派，并且想要破斥其他宗派的人们，所有各自的门径都归纳为成立事物和破斥事物两种。其中，所有的破斥都归纳为否定存在和否定非有二种。其中，所谓的否定存在，仅仅是否定存在的事物，没有要成立其他事物的必要。例如，仅仅是消除不理解、错误理解和疑惑，仅仅是阻止遍计，没有显示其他的意义。例如，如果说没有瓶子，那么仅仅是遣除认为有瓶子的想法，而不是显示没有瓶子的处所等等。同样，如果说没有人，那么仅仅是遣除认为有人的想法，而不是显示人空性的蕴。同样地，应用于一切事物。所谓的否定非有是什么呢？是否定其他事物后显示其他事物，例如，当说没有瓶子时，就像理解瓶子空性的处所一样，当说没有人时，就像显示人空性的蕴一样。因此，否定存在仅仅是消除其他宗派，而否定非有，仅仅那样是不够的，要成立自己的宗
English
will transform. When the mind as the subject of dharma is not established, the bodhi that is established based on it is also not established. Just as saying that the nature of space is space itself, when one wants to find no difference between mind and bodhi, it is called non-dual oneness. The teachings of the Great Perfection also show these two ways. Among them, when showing the greatness of the mind of bodhi, it is also shown starting from the aspect of numerical oneness. When showing the nature of the mind of bodhi, it is shown as non-dual oneness. This is a brief explanation of the root of the meaning, and from the explanations in the Great Perfection texts that will appear below, nothing can be extracted beyond this. Now, here, let us briefly discuss the general ways of establishing and refuting oneness and otherness, etc. Among them, all those who want to establish their own tenets and want to refute the tenets of others, all their respective paths are included in the two: establishing entities and refuting entities. Among them, all refutations are included in the two: negating existence and negating non-existence. Among them, what is called negating existence is merely negating what exists, and there is no need to establish anything else. For example, it only eliminates misunderstanding, wrong understanding, and doubt, and only prevents imputation; it does not show any other meaning. For example, if one says there is no pot, it only reverses the thought that there is a pot, but it does not show the place where there is no pot, etc. Similarly, if one says there is no person, it only reverses the thought that there is a person, but it does not show the aggregates that are empty of a person. Similarly, apply it to all things. What is negating non-existence? It is negating something else and then showing something else. For example, when one says there is no pot, just as one understands the place that is empty of a pot, when one says there is no person, it is like showing the aggregates that are empty of a person. Therefore, negating existence is merely eliminating other tenets, while negating non-existence is not enough with just that; one must establish one's own
Chinese
也能够成立边际。所有成立事物都包含在两种方式中，即成立存在和成立所缘。它们的所依也是两种，即一和异。它们的体性也是两种，即自性和差别。它们的智慧也是两种，即整体执取的智慧和随之分析的智慧。虽然这种智慧本性具有，但在辩论者和反驳者争论时，会这样说：自己的宗派是被整体执取的智慧所包容，不能被你的宗派所分割。你的宗派是被随之分析的智慧所摧毁，不能成立。这样是不承认的。因此，成立一切事物的所依是自性和差别。如果不理解它们，就不能理解一切成立事物。因此，首先要说明这个。那么，什么是自性呢？在任何显现事物的智慧中，不以数量区分，不以大小区分，显现的事物本身可以作为相。能表示它的是名称，比如，名为“那玛”（藏文，梵文天城体：नाम，梵文罗马拟音：nāma，汉语字面意思：名称）的声音，名为“那亚尼”（藏文，梵文天城体：नयनि，梵文罗马拟音：nayani，汉语字面意思：引导）引导，所以是名称。任何智慧引导、结合事物的自性，所以称为名称。比如，柱子和瓶子，可以结合到小的自性上，也可以结合到大的自性上，比如有为法和无为法。无论名称引导到什么事物，那事物就叫做自性。名为“拉萨那”（藏文，梵文天城体：लक्षण，梵文罗马拟音：lakṣaṇa，汉语字面意思：相）的词，表示原因、相或标志。因此，分别念的智慧将有名称的事物混合在一起，执着为一，将事物的相作为标志，称为原因。佛的妙相也称为“拉萨那”（藏文，梵文天城体：लक्षण，梵文罗马拟音：lakṣaṇa，汉语字面意思：相），作为相或标志。这些名称和原因，不像声明论者所认为的那样，与事物的自性相符，自性是与名称和原因分离的。那么，什么是事物的差别呢？依赖于自性，以任何差别来区分自性，从而产生差别
English
It also establishes the boundaries. All established entities are contained in two ways: establishing existence and establishing objects of focus. Their bases are also two: oneness and otherness. Their nature is also two: self-nature and difference. Their wisdom is also two: the wisdom of grasping as a whole and the wisdom of subsequent analysis. Although this wisdom is inherently possessed, when debaters and counter-debaters argue, they say: "One's own tenet is encompassed by the wisdom of grasping as a whole and cannot be divided by your tenet. Your tenet is destroyed by the wisdom of subsequent analysis and cannot be established." This is not acknowledged. Therefore, the basis for establishing all entities is self-nature and difference. If one does not understand them, one cannot understand all established entities. Therefore, this is explained first. So, what is self-nature? In any wisdom where an object appears, it is not distinguished by number, nor by size, and the object itself that appears can be seen as a sign. What represents it is a name, such as the sound called "Nama" (藏文，梵文天城体：नाम，梵文罗马拟音：nāma，汉语字面意思：Name), called "Nayani" (藏文，梵文天城体：नयनि，梵文罗马拟音：nayani，汉语字面意思：Guiding), which guides, so it is a name. Any wisdom that guides and connects to the self-nature of an object is called a name. For example, like a pillar and a pot, it can be connected to a small self-nature, or it can be connected to a large self-nature, such as conditioned and unconditioned phenomena. To whatever extent the name guides the object, that object is called self-nature. The term "Lakshana" (藏文，梵文天城体：लक्षण，梵文罗马拟音：lakṣaṇa，汉语字面意思：Sign) refers to cause, sign, or mark. Therefore, the wisdom of conceptual thought mixes things with names, clings to them as one, and takes the sign of the object as a mark, calling it a reason. The excellent marks of the Buddha are also called "Lakshana" (藏文，梵文天城体：लक्षण，梵文罗马拟音：lakṣaṇa，汉语字面意思：Sign), as a sign or mark. These names and reasons, unlike what the grammarians believe, do not correspond to the self-nature of the object; self-nature is separate from name and reason. So, what is the difference of an object? Relying on self-nature, any difference that distinguishes self-nature creates a difference.
Chinese
被称为“差别”是因为做了区分。它本身也是“自性”，因为它是被区分或区分的主体。它本身也被称为“法”，因为“达玛”（藏文，梵文天城体：དྷ་མ་，梵文罗马拟音：dharma，汉语字面意思：法）这个词，其中“达”（藏文，梵文天城体：དྷཱ་，梵文罗马拟音：dhā，汉语字面意思：持）是执持的意思，“玛”（藏文，梵文天城体：མ་，梵文罗马拟音：ma，汉语字面意思：无意义）是词的后缀，因此执持被称为法。也就是说，它执持，或者它被执持和把握，所以是法。因此，在某些情况下，它被称为法，因为它能从堕落中执持，执持理性，执持自性。在另一些情况下，这个差别被认为是本质所把握，并且依赖于本质，因此被称为法，因为它依赖于其他事物。在这里，就这样应用。因此，拥有法的被称为有法，拥有自性的被称为自性基，拥有差别的被称为差别的基础。因此，它们与本质在意义上没有区别。稍微区分一下，本质是指不依赖于其他事物，就能产生那种事物的概念。有法和自性基等，是依赖于法等，才能产生有法等的概念，这就是区别。将本质和差别区分开来，本质是不依赖于差别而成立的。差别是依赖于本质，从而区分出各个不同的特征。其中，显示差别的是词语，例如，“嘉札那”（藏文，梵文天城体：བྱ་ཛཱ་ན་，梵文罗马拟音：bya dzā na，汉语字面意思：未知）这个词，也是美好装饰的名称，也是调味品的名称，也可以指词的音节。对于美好装饰来说，“嘉札那”（藏文，梵文天城体：བྱ་ཛཱ་ན་，梵文罗马拟音：bya dzā na，汉语字面意思：未知），就像花蕊本身也是花，但花的总称是通过花蕊来区分一样。装饰本身也属于名称的范畴，但名称的总称就像通过装饰来区分一样。例如，像“瓶子是无常的”这样的词语，用哪个词来区分本质，就那样说。就像调味品区分并引导食物的味道一样，用哪个差别的词语来区分本质，引导到某个方向，就称为词的音节。因此，以本质和差别为基础，可以建立相同和不同。例如，本质是相同的。本质是不同的。
English
It is called "difference" because it makes a distinction. It is also itself a "nature," because it is the object to be distinguished or that which distinguishes. It is also called "dharma," because the term "dharma" (Tibetan, Sanskrit Devanagari: དྷ་མ་, Sanskrit Romanization: dharma, Chinese literal meaning: dharma) is derived from "dhā" (Tibetan, Sanskrit Devanagari: དྷཱ་, Sanskrit Romanization: dhā, Chinese literal meaning: to hold), meaning to hold, and "ma" (Tibetan, Sanskrit Devanagari: མ་, Sanskrit Romanization: ma, Chinese literal meaning: meaningless) is a suffix, so holding is called dharma. That is, it holds, or it is held and grasped, so it is dharma. Therefore, in some cases, it is called dharma because it holds from falling, holds reason, and holds characteristics. In other cases, this difference is considered to be grasped by its essence and relies on the essence, so it is called dharma because it relies on other things. Here, apply it in this way. Therefore, that which has dharma is called the possessor of dharma, that which has characteristics is called the basis of characteristics, and that which has difference is called the basis of difference. Thus, there is no difference in meaning between them and the essence. To differentiate slightly, essence is the arising of the concept of such a thing without relying on other things. The possessor of dharma and the basis of characteristics, etc., are the arising of the concept of the possessor of dharma, etc., in reliance on dharma, etc., and this is the difference. Also, in distinguishing essence and difference, essence is established without relying on difference. Difference is that which relies on essence and distinguishes each different characteristic. Among them, that which shows the difference is the word, for example, the term "Jadzana" (Tibetan, Sanskrit Devanagari: བྱ་ཛཱ་ན་, Sanskrit Romanization: bya dzā na, Chinese literal meaning: unknown), which is also the name of a beautiful ornament, also the name of a condiment, and can also refer to a syllable of a word. For a beautiful ornament, "Jadzana" (Tibetan, Sanskrit Devanagari: བྱ་ཛཱ་ན་, Sanskrit Romanization: bya dzā na, Chinese literal meaning: unknown), just as the stamen of a flower is also a flower, but the general term for flower is distinguished by the stamen. The ornament itself also belongs to the category of name, but the general term for name is distinguished by the ornament. For example, a word like "the pot is impermanent," by which word the essence is distinguished, is said in that way. Just as a condiment distinguishes and leads the taste of food, by which word of difference the essence is distinguished, leading to one direction, it is called a syllable of a word. Therefore, based on essence and difference, one can establish sameness and difference. For example, essence is the same. Essence is different.
Chinese
法一也。法异也。如是成立。依彼等而成立有与是。如此，自性一也。一有也。自性异也。异有也。法一也。一有也。法异也。异有也。如是成立。彼中，成立是者，是为成立真实。成立有者，是为成立所缘。又，成立是者，是为观待而成立。成立有者，是为依处而成立。彼等又如何？彼中，何为成立自性一？从多种同类或异类中遮遣。如此，瓶是从异类柱子等中遮遣，也是从同类第二个瓶子中遮遣，成立瓶的自性一。彼中，何为成立自性异？观待自性一而成立。如此，从同类一个瓶子观待而遮遣，成立第二个瓶子等为异。将异类柱子等置于一方，遮遣，成立瓶和纺锤和马和大象等为异。彼中，成立法一和法异也与彼理相同。此外，成立一之理也有两种，即分开而成立一，和集合而成立一。成立异之时也有两种，即遮遣而成立异，和分开而成立异。彼中，何为成立自性一有？可以认为是总体的存在，也可以认为是假立的存在。从一个总体有多种自性中，此是自性一有，分开而成立自性一有。分开而成立自性一是，从不依赖总体的多种自性存在者中观待，遮遣而分开，此是自性一也。如是成立是。彼中，何为集合而成立自性一？如此，何者与何者一，何处一