Chinese
认为自在天是神，并且认为自在天具有常有等五种功德，或者微细等八种功德，安住在其他化境中。如果知道六种词义并禅修，就认为能解脱。解脱时，认为我与有无等一切都分离。依靠寂静经等，认为我是实体并且是常有的。那也有九种物质，即我、时间和方位和虚空和极微尘，这是五种常有的物质。地水火风，这是四种无常的物质。二十四种功德是：一等的数字和，长短等的体积和，互相接触和，各自区分和，他异和其他，非他异和非其他，这六种是共同总的功德和，声音是虚空的功德，触觉是风的功德，色是火的功德，味是水的功德，香是地的功德，这五种境功德是各自产生的功德。因此，声音虽然恒常住在虚空中，但被潮湿的风覆盖而听不见。当人念诵嗡（ༀ，梵文：ॐ，IAST：oṃ，汉语字面意思：嗡）等时，清除了腹内空虚部分的风才能听见，之后风又进入原来的位置，所以认为恒常听不见。住在我的功德有十三种，即眼识等的五根识，快乐痛苦，欲望憎恨，法和非法，努力和，造作的力量，通过这些我的功德，以所缘的方式证明我的存在。业是任何事物，即向外伸展和，向内收缩和，向上举起和，放置在其他地方和，从一个地方超越而行进，这五种。功德和业的所依是物质，对于它们，有周遍的共同体，即在类别相同上，作为声音意识相同运用的基础，以及区分周遍对象的具有作用的差别，和互相连接的聚合。这样，就认为快乐等是安住在内部我的实体。数论派认为在外面的布等上面，其自性快乐等安住，所以认为是外面的实体，但是，当体验快乐等时，也认为体验到我体验了，是与知识混合而以不可分割的方式体验的。那也是，虽然我没有知识，但是我的功德以与知识相关联的力量
English
They consider the Lord as a deity and believe that the Lord possesses five qualities such as permanence, or eight qualities such as subtlety, and resides in other emanated realms. They believe that liberation is attained by understanding and meditating on the six meanings of words. At the time of liberation, they believe that the self is separated from all things such as existence and non-existence. Relying on texts such as the Śāntisūtra, they believe that the self is a substance and is permanent. There are nine substances: the self, time, direction, space, and atoms, which are the five permanent substances; earth, water, fire, and wind, which are the four impermanent substances. The twenty-four qualities are: numbers such as one, dimensions such as length and shortness, mutual contact, individual distinctions, otherness, and non-otherness, which are the six common general qualities; sound is the quality of space, touch is the quality of wind, form is the quality of fire, taste is the quality of water, and smell is the quality of earth. These five object qualities are the qualities of the respective elements. Therefore, although sound always resides in space, it is not heard because it is covered by moist wind. When a person utters something like Oṃ (ༀ，Devanagari: ॐ，IAST: oṃ, literal meaning: Om), the wind in the empty part of the abdomen is cleared away so that it can be heard, and then the wind enters the original position, so it is believed that it is not heard constantly. There are thirteen qualities residing in the self: the five sense consciousnesses such as eye consciousness, pleasure and pain, desire and hatred, dharma and non-dharma, effort, and the power of action. Through these qualities of the self, the existence of the self is proven by means of objects. Action is anything, such as stretching out, contracting in, lifting up, placing in another place, and moving beyond one place, these five. The basis of these qualities and actions is substance. For them, there is a pervasive generality, which is the basis for the same application of sound consciousness in similar categories, and the difference that has the function of distinguishing pervasive objects, and the aggregation that connects each other. Thus, pleasure and so on are considered to be substances residing in the inner self. The Sāṃkhyas believe that the nature of pleasure and so on resides on external objects such as cloth, so they consider it to be an external substance. However, when experiencing pleasure and so on, they also believe that experiencing "I experienced" is mixed with knowledge and experienced in an indivisible way. That is, although the self does not have knowledge, the power of the self's qualities is related to knowledge.
Chinese
我这样认为并且如此思索。这个外道所说的“物体”，并非完全指由微尘组成的物体，而是普遍地指一切非意识的事物。因此，胜论派所主张的“我”，就像虚空和方位等一样，是遍在的，并且本质不是意识的自性。像这些一样，在这些与佛教教义相悖的论典中，识也不可能显现为唯一的。因为那些外道也具有功德、业和肢体等，并且想要执著于物质、形态和身体等。因此，在外道论典中，所执著的对境，无论是物质等，都具有功德等多种差别，因为无法知晓没有差别区分的唯一性，所以不可能存在唯一的识。这是第二，具体破斥。有四种破斥：破斥胜论派和国王派的观点，破斥顺世论派的观点，破斥数论派的观点，破斥秘密派的观点。第一，如珍宝般，一切事物皆如此认为。对此执著的心，也不应显现为唯一的体性。如是说。因此，由于婆罗门教徒执著于国王是导师，所以被称为国王派。那些认为《国王行事》等论典是可靠的人，有灭尽者、裸体者、梵天者、遍行者等多种名称。他们认为梵天是神，并且认为“我”是束缚和解脱的唯一原因，因此当它灭尽时，就认为是解脱。他们认为论典的七个词义概括了一切，即苦行、戒律、烦恼、束缚、解脱、生命和非生命。其中，苦行是指裸体行走、不吃食物、依靠五火、持牛戒等。戒律是为了阻止漏洞和不积累新的业而行持十善，因为害怕脚下踩死生物的罪过，所以在脚上系铃铛，也不砍树。在空旷的地方，如果没有其他人供水，也不喝水。因为害怕说谎，所以持不语的戒律等。烦恼是指贪嗔痴三毒等。这些是戒律的相违品。束缚是指业未尽，“我”在轮回
English
I think and contemplate in this way. This "object" as described by the heretics does not exclusively refer to an object composed of particles, but rather generally refers to everything that is not consciousness. Therefore, the "self" as asserted by the Vaisheshika school is pervasive like space and directions, and its essence is not the nature of consciousness. Like these, even in those scriptures that are contrary to the teachings of Buddhism, consciousness cannot appear as the only one. Because those non-Buddhists also possess qualities, actions, limbs, etc., and want to cling to matter, forms, and bodies, etc. Therefore, in non-Buddhist scriptures, whatever the object of clinging is, whether it is matter, etc., it has many distinctions such as qualities, etc. Because the oneness without distinction cannot be known, it is impossible for a single consciousness to exist. This is the second, specific refutation. There are four refutations: refuting the views of the royalists and the royal-proponents, refuting the views of the Charvakas, refuting the views of the Samkhyas, and refuting the views of the Guhyakas. First: Like the nature of a precious gem, all things are viewed as such. The mind that clings to it should not appear as a single entity. It is said. Therefore, since the Brahmins cling to the king as the teacher, they are called royalists. Those who consider scriptures such as the 'Royal Conduct' to be reliable have various names such as the Exhausters, the Naked Ones, the Brahma Ones, and the Wanderers. They consider Brahma to be a god, and they believe that the "self" is the sole cause of bondage and liberation, so when it is exhausted, they consider it to be liberation. They believe that the seven meanings of the scriptures encompass everything, namely asceticism, discipline, afflictions, bondage, liberation, life, and non-life. Among them, asceticism refers to walking naked, not eating food, relying on five fires, practicing the vow of cattle, etc. Discipline is the practice of the ten virtues in order to prevent leaks and not accumulate new karma. Because they fear the sin of creatures dying under their feet, they attach bells to their feet and do not cut down trees. In empty places, they do not drink water unless someone else provides it. Because they are afraid of lying, they observe the vow of silence, etc. Afflictions refer to the three poisons of greed, hatred, and ignorance, etc. These are the opposing factors of discipline. Bondage refers to the "self" being in samsara because karma has not been exhausted.
Chinese
是安住于“那”的名称。解脱是指业尽而解脱，在所有世界之上，变成像撑开的伞一样的圆形，颜色像牛奶、雪、藏香的花朵等一样白色的形体。生命是指有心识者，对于他们来说，四大是指心识，以及其上的身体和唯一的感官。水树有耳识，听到雷声就会生长等，是指具有各个感官的树。同样，虫、海螺、鱼、苍蝇等有身体和舌头两种。萤火虫、蚂蚁等有身体、舌头、鼻子三种，即具有三种感官。蜜蜂、长嘴蜂等除了眼睛之外，其他四种感官齐全。人、马等也具备眼睛，因此被认为是具有五种感官。非生命是指无心识者，如声音、气味、味道、光、天空、阴影、彩虹、影像、倒影等。此外，词的意义有九种说法，即生命、遗漏、戒律、必然衰老、束缚、业、罪业、功德、解脱这九种。但必然衰老是身体痛苦的苦行，因此包含在苦行之中。业有感受变化的业、名称、种姓和寿命四种说法，但大多数与束缚意义相同。遗漏和烦恼意义相同。功德和戒律也相似。罪业可以归纳为遗漏和束缚，因此与之前的七种意义相同。这些认为所知事物的普遍状态是处所、时间、数量的多种，自性是相同的。第二种称为国王占卜者。婆罗门被认为是国王占卜者的导师，并认为遍入天是神。追随对论典思考有益的分支、树叶状的秘密词语等是修行者。被称为吠陀论者、遍入天论者等。语法学家也是其中的一个分支。其中，吠陀论者的观点很多，但可以归纳为：为了果实而努力的目标是，如果看到并证悟了吠陀论中著名的补特伽罗，就能获得不死之地。那也位于远远超出大地轮廓的黑暗轮廓中，具有像太阳光芒一样的光芒。具有白色、蓝色、红色、乳白色、嫩绿色、鸽色、靛青色和卡皮扎拉的颜色。其名称的类别也有：梵天、自我、自在和遍及一切。
English
It is the term for abiding in "that." Liberation means being freed from the exhaustion of karma, and above all worlds, transforming into a round shape like an unfurled umbrella, with a color like milk, snow, the flowers of Tibetan incense, etc., a white form. Life refers to those with consciousness, for whom the four elements are consciousness, and upon that, the body and the single sense organ. Water trees have ear consciousness, growing when they hear thunder, etc., referring to trees with individual sense organs. Similarly, worms, conches, fish, flies, etc., have two: body and tongue. Fireflies, ants, etc., have three: body, tongue, and nose, possessing three sense organs. Bees, long-beaked bees, etc., have the other four sense organs complete besides the eyes. Humans, horses, etc., also have eyes complete, thus they are considered to possess five sense organs. Non-life refers to those without consciousness, such as sound, smell, taste, light, sky, shadow, rainbow, image, reflection, etc. Furthermore, there are nine explanations of the meaning of the word: life, leakage, discipline, inevitable aging, bondage, karma, sin, merit, and liberation. However, inevitable aging is the asceticism of tormenting the body, thus it is included within asceticism. Karma has four explanations: karma of experiencing change, name, lineage, and lifespan, but most are synonymous with bondage. Leakage and affliction have the same meaning. Merit and discipline are also similar. Sin can be summarized as leakage and bondage, thus it is the same as the previous seven meanings. These consider the general state of knowable things to be multiple in terms of place, time, and number, with the same nature. The second is called the King Diviner. Brahmins are considered to be the teachers of the King Diviner and regard Vishnu as a god. Practitioners follow branches, leaf-like secret words, etc., that are beneficial for contemplating treatises. They are known as Vedic scholars, Vishnu followers, etc. Grammarians are also a branch of this. Among them, the views of the Vedic scholars are many, but they can be summarized as: the goal of striving for fruit is that if one sees and realizes the famous Purusha in the Vedas, one will attain the state of immortality. That also abides in the darkness far beyond the circumference of the earth, possessing a radiance like the light of the sun. It has colors of white, blue, red, milky white, light green, pigeon color, indigo, and the color of Kapinjala. The categories of its names are also: Brahma, Self, Ishvara, and All-pervading.
Chinese
并且也称为常。 这样说着，另外还分别强调梵天、自在天、遍入天等，自诩为造物主，道路也有祭祀、寂静、猛烈、风和禅定等多种。 如果说最重要的愿望，那就是希望通过十个誓言获得解脱： 承认具有鱼等十种化身的遍入天为神。 同样，认为非人为的吠陀是量。 认为用恒河水沐浴可以消除罪恶。 认为妇女如果生了儿子就能升天，因此必须生育儿子。 认为参加战斗功德很大，战死沙场就能升天，因此重视战斗，认为守护战斗就能清净。 认为保全生命，例如遇到饥荒濒临死亡时，偷盗就能清净并有益，因为保全最重要的生命。 认为事物无因而生。 认为杀害婆罗门、吠陀和上师就能清净，认为守护正法就能清净。 认为出生在俱卢等地方，甚至被那里的尘土沾染也能升天。 知识与不认识自己以及十种。 那些外道各自坚持自己的论典，用看似合理的理由来论证。 大多依赖婆罗门恶毒的秘密语言，虽然指出了各方面的矛盾，但却愚蠢地炫耀说，后来的推论不会损害那些亲眼见到真理的仙人的话语，内部的观点差异非常多。 如果详细阐述这些外道宗派的观点、依凭这些观点而产生的宗派主张，以及这些主张不合理之处，或许对增长智慧有所帮助，并且能够清楚地区分数论等宗派的主张，但在这里会变得过于冗长，所以就此搁置。 如果不稍微提及宗派的主张，恐怕会迷失方向，不知该指向哪个前派。 为了象征性地说明包括隐秘者在内的五种论式，所以在各自的方面进行提问。 在这里，主要是从知识如何作用于对象的方式上进行驳斥，因此胜论派和犊子部的观点是相同的，例如，具有各种颜色的珍宝，其自性如何？ 对象事物不相同，但一切显现各种形象。