English
Thus, understanding the principle of the five hidden aspects, if one can directly see those twenty-five realities, one will be liberated. However, childish beings, not seeing them, constantly wander. Therefore, saying that knowing this cause and effect is excellent is unreasonable; it is a path of falsehood. Because the Pradhana (chief principle) is eternal, it is unreasonable to produce effects. If you assert it, then its nature becomes conditioned. If you say that the Great (Mahat) and others arise in sequence, then because it has parts, the Pradhana becomes impermanent. If you say they arise simultaneously, then the previously existing effect also exists later, with many faults, and the formation and destruction of the container and its contents occur at the same time. Because the three qualities (gunas) and others have parts, it is unreasonable to say that the Pradhana is one. Similarly, if the Purusha (self, spirit) is eternal, then it should not enjoy objects, because it experiences them. If you say it enjoys, then because it has parts, it becomes conditioned. If the nature of cause and effect is one, then all the designations of terminology are unreasonable, because they contradict everything, and are refuted by reason. Knowing that reality alone does not lead to liberation, because attachment to self cannot be separated from attachment, and because it is not liberated, it cannot liberate. The Vaisheshika school, referring to the sage Kanada, speaks of knowable things as six categories of meaning: substance, quality, action, generality, particularity, and inherence, with their distinctions. They assert that the Ishvara (Lord), who creates the container and its contents, is eternal, and that the self, if without consciousness, is like space. They also assert that sound is eternal and exists in space, but this is not correct, because upon examination, it is contradictory. The six categories of meaning of knowable things are unreasonable, because they are established as unrelated. The five eternal substances, such as direction, are not established, because they are said to be the basis of sound, consciousness, etc. If you assert it, then it becomes impermanent and conditioned, because the eternality of the basis and what depends on it is unreasonable. If you analyze atoms and the four elements, they are not established as substances, because they have parts, etc. Therefore, with this reasoning, the asserted qualities, actions, generality, etc., are refuted, because they depend on it. If you say that even without a basis, they can exist, then being driven by external forces is unreasonable. The eternal Ishvara is unreasonable, because the basis is not established. Therefore, it cannot create the container and its contents, because an eternal creator cannot produce diverse things. If it can produce, then the cause also becomes a part of it. If the self is without consciousness, then the designations of happiness, suffering, bondage, liberation, etc., are unreasonable.
Chinese
现在，常的自性没有成立。同样，功德等一切誓言，都只会显现出矛盾而被驳倒。通过了解这六种观点，无法获得解脱，如同主物一样。胜论派认为遍入天是神，并且认为一切器情世界都是梵天所化现，认为常有的吠陀是量，诗歌使人们感到喜悦，国王的护卫使自己的派别获胜，祭祀能够成办今生来世的利益，确定语的吠陀量能够成就殊胜。这些是梵天回忆起先前而宣说的。同样，他们说通过地方和沐浴可以得到清净，通过杀害身体等可以获得天界。这些是邪道，即遍入天等。如果生，则被无常所遍及，如果不生，则会像石女的儿子一样，在真实成立中，不可能存在有却不生的事物。吠陀不是由人所造，因为语言词句的表达与其他相同。常有不合理，因为根本没有成立。如果回忆后造作，则与常有相违。认为梵天的自性能够化现一切器情世界是不存在的，如同主物的情况一样。一切事物不是从无因而生，如果生，则如同瓶子等在一个地方存在一样，在一切地方都存在，如同同时存在一样，常时存在等，存在各种各样的自相矛盾。如果识不是自证，因为没有体验，则一切都会像黑暗一样被笼罩。战争等不是通过贪嗔的业来清净，因为它的自性是不善的。沐浴和地方也不能清净，因为那本身是不善，与相续不相违。一切吠陀典籍不是解脱的方法，因为是邪法，是贪嗔欲望的言论。吠陀的边见以九种差别，如果将大自在天安住在那种状态中，即使想要解脱，也不能仅仅知道常一，如果知道，则会变成有先后次第和部分的多样。因此，从观想无为有中，不会得到解脱，因为是邪知。胜论派依靠词藻，宣说所知为词的九种意义，即生命和有漏、律仪必定衰老、束缚和业、罪业和福德，以及解脱说成具有颜色形状，是不合理的，因为是不正确的道路，生命和心识不是一体，衰老
English
Now, the nature of permanence is not established. Similarly, all vows such as merits will only appear contradictory and be refuted. Through understanding these six views, liberation cannot be attained, just like the Pradhana. The Vaisheshika school considers Vishnu as a god, and believes that all containers and contents are manifested by Brahma, that the eternal Vedas are valid, poetry makes people happy, the king's guards make their own faction victorious, sacrifices can accomplish the benefits of this life and the next, and the Vedas of definite statements can accomplish the supreme. These were spoken by Brahma, recalling the past. Similarly, they say that purity can be obtained through places and bathing, and that heaven can be obtained through killing the body, etc. These are wrong paths, such as Vishnu, etc. If born, it is pervaded by impermanence, and if not born, it will be like a barren woman's son. In reality, it is impossible for something to exist but not be born. The Vedas are not made by humans, because the expression of language and words is the same as others. Being eternal is unreasonable because it is not established at all. If created after recollection, it contradicts being eternal. The idea that the nature of Brahma can manifest all containers and contents does not exist, just like the case of the Pradhana. All things are not born from no cause, if born, then just like a vase etc. exists in one place, it exists in all places, just like existing at the same time, existing eternally, etc., there are various kinds of self-contradictions. If consciousness is not self-aware, because there is no experience, then everything will be shrouded in darkness. Wars etc. are not purified by the karma of greed and hatred, because its nature is unwholesome. Bathing and places cannot purify either, because that itself is unwholesome and does not contradict the continuum. All Vedic scriptures are not methods of liberation, because they are wrong teachings, words of greed, hatred, and desire. The sectarian views of the Vedas have nine distinctions. If the Great自在天 is placed in that state, even if one wants liberation, one cannot only know the permanent and single. If one knows, it will become diverse with sequential order and parts. Therefore, liberation will not be obtained from meditating on non-existence as existence, because it is wrong knowledge. The Vaisheshika school relies on rhetoric to declare that the knowable is the nine meanings of words, namely life and outflows, vows must age, bondage and karma, sins and merits, and liberation is said to have color and shape, which is unreasonable because it is not the correct path, life and mind are not one, aging
Chinese
因此，意识是： 不会同时产生，而是同一个心续的， 不同生类的生命。因此， 树木等没有心识， 因为无法识别可见之物而被否定。 即使没有感官意识，各种显现也 依赖于各自的因缘，无法阻止。 磁铁吸铁等。 处所、时间、数量的多种自性， 不可能相同，如果相同就会改变。 依靠五火和各种苦行， 如果四力不圆满，就无法获得解脱， 因为罪业无法消除，烦恼无法断除。 如果束缚和解脱、我和常有存在，那就不是解脱， 束缚时解脱是相违的，解脱时， 没有必要，因为已经获得了。 所谓的解脱，获得也是不存在的， 因为是常有的，不可能新获得。 那本身是实有，这个基础没有成立。 如果不存在，就不能成为所获得之物，因为是相违的。 以行为的优雅而宣说顺世外道的宗义， 认为生命没有前后世，没有因果， 没有未见到的众生，没有量， 宣说没有解脱。 诽谤生者和能生者之因， 认为自性是因，因此是断见。 这是追随虚空的邪道， 因为欺骗自己和他人，危害世间。 前世是存在的，因为刹那生起的心识， 前一刹那已经过去，从相似的相续中产生。 那的近取因是意识的缘故。 认为地等是不合理的，同样地， 后世的产生，如果因缘聚合圆满， 没有障碍地产生，通过现量和理智成立。 如果没有未见到的，以后就无法见到， 为此做准备是不合理的， 自己的受用和容器等也会不存在。 因为那些是从其他处所和时间见到的缘故。 如果说不存在无法成立，那么前后世等， 各种因果也是如此， 所有的承诺都变成了相违。 三相圆满的量是不可能错乱的， 即使以总相作为对境，对于自相， 因为不会欺骗，如果比量不是量， 从你的话语中，没有他世等， 无法进行推断，因此。 如果仅仅通过现量就能成立一切所量， 没有他世，通过现量， 因为没有见到，所以没有成立者。 如此邪分别的众生们， 是常见和断见。
English
Therefore, consciousness is: It does not arise simultaneously, but is of the same mental continuum, The life of different beings. Therefore, Trees and the like do not have consciousness, Because they are negated by not being able to identify what is visible. Even without sensory consciousness, various appearances also Depend on their respective causes and conditions, and cannot be prevented. Magnets attracting iron, and so on. The various natures of place, time, and number, Cannot be the same; if they were the same, they would change. By relying on the five fires and various ascetic practices, Liberation is not attained if the four powers are not complete, Because sins cannot be eliminated and afflictions cannot be abandoned. If bondage and liberation, self and permanence exist, then it is not liberation, Liberation at the time of bondage is contradictory; at the time of liberation, There is no need, because it has already been attained. So-called liberation, attainment is also non-existent, Because it is permanent, it is impossible to newly attain it. That itself is substantial, this basis is not established. If it does not exist, it cannot become something to be attained, because it is contradictory. Speaking the tenets of the Lokayata (Carvaka) school with the elegance of behavior, Believing that life has no past or future lives, no cause and effect, No unseen beings, no valid cognition, And proclaiming that there is no liberation. Slandering the cause of the producer and the produced, Considering self-nature as the cause, therefore holding to nihilism. This is following the wrong path, like following the sky, Because it deceives oneself and others, and harms the world. Past lives exist, because the mind of a moment arises, The previous moment has passed, arising from a similar continuum. The immediate cause of that is consciousness. Considering earth and the like to be the cause is unreasonable; similarly, For the arising of future lives, if the collection of causes and conditions is complete, Arising without obstruction is established by direct perception and reason. If there is no unseen, then it will not be seen in the future, It is unreasonable to prepare for that, One's own enjoyment and containers will also not exist. Because those are seen from other places and times. If you say that non-existence cannot be established, then past and future lives, etc., Various causes and effects are also the same, All commitments become contradictory. A valid cognition with complete three aspects cannot be mistaken, Even if the general characteristic is taken as the object, for the specific characteristic, Because it does not deceive; if inference is not valid cognition, From your words, there is no other world, etc., It is impossible to infer, therefore. If all that can be measured can be established only through direct perception, There is no other world; through direct perception, Because it is not seen, there is no establisher. Such beings with wrong conceptions, Are eternalists and nihilists.