Chinese
如果安立，当“一”成为数字时，如果“一”这个数字概念在小球上具有特殊的性质，那么就应该说“具有一的小球”，而不是说“一个小球”。就像对于具有棍子的男人，我们说“有棍子的男人”，而不会说“男人棍子”。此外，数字和念珠等事物，从它们自身的状态来看，并没有明显地看到与它们不同，而且也无法通过某些能力来推断它们。因此，这些事物从它们自身的状态来看，无论是在真实意义上的一还是不同，都没有成立。然而，追随名言的人们会赋予数字等名言，并且也以存在的方式来称呼它们，因此，这被称为世俗存在的假立存在。如果仅仅是假立存在，而不是真实存在，那么就像分别假立的止灭等一样，为什么不会变成非组合法？为什么将不相应的行蕴安立为蕴？真实而言，虽然仅仅是没有从因和缘中产生，但是这些被安立为不具有获得、数字、处所、方向和时间等法的，仅仅是色或心所生的自性组合法，而不是非组合法，因此，不相应的行蕴被安立为组合法，而不是非组合法。因此，从获得和无想等持，到处所、数字和集合之间的这些不相应的行法，因为是安立在状态上的，所以应当了知一切都是假立存在。其中，对于善等增长和衰减的状态，安立为获得。对于心和心所暂时不生起的状态，安立为无想等持、灭尽等持和无想。对于同类存在的状态，安立为命根。对于相似的状态，安立为同类。对于自性的状态，安立为生到无常。
English
If it is established, when "one" becomes a number, if the concept of the number "one" has a special quality on the small ball, then it should be said "a ball with one," not "one ball." Just as for a man with a stick, we say "a man with a stick," and we do not see saying "man stick." Furthermore, numbers and rosaries, etc., are not clearly seen to be different from their own states, and it is not possible to infer them from certain abilities. Therefore, these things, from their own states, are not established as either one or different in a true sense. However, those who follow terminology give names to numbers, etc., and also call them existent, therefore, this is called conventionally existent imputed existence. If it is merely imputed existence, and not truly existent, then why would it not become unconditioned phenomena, like separately imputed cessations, etc.? Why are non-associated compositional factors established as aggregates? In truth, although it is only that which has not arisen from cause and condition, these phenomena that are established as not having attainment, number, place, direction, and time, etc., are only conditioned phenomena of the nature of form or mind, and not unconditioned phenomena, therefore, non-associated compositional factors are established as conditioned phenomena, and not as unconditioned phenomena. Therefore, from attainment and the cessation of perception and feeling, to place, number, and assembly, these non-associated compositional factors are all to be understood as imputedly existent, because they are imputed to states. Among these, attainment is imputed to the state of increase and decrease of virtue, etc. For the state in which mind and mental factors do not temporarily arise, the cessation of perception and feeling, the cessation of attainment, and unconsciousness are imputed. For the state of similar existence, the life faculty is imputed. For the state of similarity, homogeneity is imputed. For the state of characteristics, arising to impermanence is imputed.
Chinese
这四种情况可以安立。在名言的场合，可以安立名称的集合等三种。在未获得的场合，可以安立异生。在因和果的场合，可以安立从趣入到集合之间的九种。其中，从获得到异生之间，只能安立在被算作有情的有为法上。其余的则应安立在一般的有为法上。这些都应通过各自的处所、自性和假立来理解。其中，获得的处所是信等善法，贪等不善法，以及工巧和行为等未被记别的法类之集合。因为外面的土石等不适合安立获得和具有等。因为这是所有人的共同之处，所以“这具有那个”的确定是不合理的。分别的止灭和非分别的止灭，虽然其自性不被算作有情，但这些的安立，唯有以属于有情相续者为先，因此对这些安立获得等的名称也是合理的。自性是指，那些法增长显现，或者衰减未显现，但由生所引发的，在未完全发挥作用的情况下可以产生；以及由加行所产生的，在因缘发挥作用时可以产生，安住在能力自性上的状态，可以安立为获得、寻获和具有。其中，获得是总的词语，先前未获得，最初获得即是寻获，寻获之后在第二刹那等中如实随行即是具有。或者，三者也可以作为同义词来使用。获得也可以分为种子、自在和显现具有三种。获得是假立的存在，而不是实有。在《辨别论》中总结道：如果获得是实有的，那么它要么是诸有为法生起的因，要么是与法不分离的因。如果它是诸有为法生起的因，那么在它尚未获得该法之前，它作为生起之因的获得也不存在。
English
These four situations can be established. In the context of conventional terms, three things such as the collection of names can be established. In the case of non-attainment, ordinary beings can be established. In the context of cause and effect, the nine from entering to gathering can be established. Among these, from attainment to ordinary beings, only conditioned phenomena counted as sentient beings can be established. The rest should be established on general conditioned phenomena. Each of these should be understood by explaining their respective place, nature, and imputation. Among these, the place of attainment is the collection of virtuous dharmas such as faith, non-virtuous dharmas such as attachment, and unspecified dharmas such as crafts and conduct. Because external earth, stones, etc., are not suitable for establishing attainment and possession, etc. Because it is common to all beings, the certainty that 'this possesses that' is unreasonable. Cessation through discrimination and cessation without discrimination, although their nature is not counted as sentient beings, the establishment of these is only preceded by belonging to the continuum of sentient beings, so it is reasonable to apply the terms of attainment, etc., to these as well. Nature refers to the state where those dharmas increase and manifest, or decrease and do not manifest, but are initiated by birth and can arise without being fully activated; and those arising from effort can arise when conditions are activated, abiding in the nature of potentiality, which can be established as attainment, finding, and possession. Among these, attainment is a general term, and the initial attainment of what was not previously attained is finding, and truly following after finding in the second moment, etc., is possession. Alternatively, all three can be used as synonyms. Attainment can also be divided into three types: seed, empowerment, and manifest possession. Attainment is an imputed existence, not a real one. In the Summary of Discrimination, it is concluded: If attainment were real, then it would either be the cause of the arising of conditioned phenomena, or the cause of not being separate from the dharma. If it were the cause of the arising of conditioned phenomena, then as long as that dharma has not been attained, the attainment that is the cause of its arising would also not exist.