English
By abandoning the ten non-virtuous actions, one is born in the desire realm as gods and humans, so the ten virtuous actions are the vehicle of humans. From the Extensive Illusion Net Tantra: Practicing the ten virtues and abandoning non-virtue, is the cause of being born as gods and humans in higher realms. The four meditations with outflows and the four formless absorptions are the karma of immovability, called the vehicle of the gods. As it is said in the same text: Practicing the four immeasurables, cultivating immovable concentration, is the cause of being born in stages as Brahma and so on. Therefore, virtuous and non-virtuous actions mainly propel one into the desire realm, while immovable actions do not transfer one to realms other than the upper two realms, so they are the karma of the upper two realms. Second, the vehicle of superimposition and inversion, the tenets of the non-Buddhists, are twofold: the classification of tenets and the establishment of specific assertions. First, those who have turned from Buddhists to non-Buddhists, the earlier teachers of the non-Buddhists, considered there to be five types of reasoning. Among them, the first of the four schools of eternalism, the Samkhya school, is: When beings had a lifespan of twenty thousand years, the sage Kapila attained accomplishment through asceticism and composed many treatises, thus, two disciples holding the tenets arose: Bharadvaja and the son of drowning. Bharadvaja followed the view that all knowable things are twenty-five in number, and is called the Samkhya school; the son of drowning considered the nature of the twenty-five to be empty, and is called the Kapila school. From the Essence of Wisdom Collected from All: The Samkhyas speak of qualities, the Kapilas consider emptiness. Therefore, there are the Samkhya school, the Kapila school, and the three qualities. Second, the Ishvara school is: The god Ishvara spoke many tantras, thus, two disciples who attained siddhis arose: Foot-eye and Corpse-eater. The one composed by Foot-eye, relying on the view of reasoning, is called the logician; the one composed by Corpse-eater, relying on the Vaisheshika Sutra, is called the Vaisheshika. This school believes that all the bondage and liberation of sentient beings are done by Ishvara. These beings have no autonomy, I have no autonomy over my happiness and suffering, sent by Ishvara, either falling into a precipice or only going to the heavens. Therefore, there are the Ishvara school, the Owl school, and the six meanings. Third, the pervasive
Chinese
进入（其他宗派）是：遍入天（毗湿奴）创作了吠陀的论典十万部。从莲花胎藏中生出了四面梵天，他幻化了所有外器内情。诗歌、赞歌、治国、祭祀，回忆并讲述了四大吠陀，后来被仙人们收集。依靠遍入天的论典，即语法口语的光芒，称为声明论者；依靠仙人阿格涅的言语武器，称为量论者中的胜论派；依靠仙人谛语者的九次第禅定，称为禅修者中的秘密派；依靠仙人离恶者的明晰辨析，称为讲经者中的行派；依靠仙人常识之子等的《阇罗迦集》十万部，称为医方明者中的阇罗迦派，共有五种。这些都认为四大吠陀是量。分类有遍入天派、梵天派、吠陀派等名称。第四是胜论派，大天胜者圣者说：寿命和灭尽是总摄，决定、喜乐、死亡和业，罪恶和功德是解脱，所知确定为九种语词之义。依靠语词意义庄严的显现，认为解脱具有颜色形状，树木具有心识。此派被称为胜论派、九义派、裸体派。第五是断见派一类，三十三天中依靠普尔布获得成就的天神上师，为了使天神们喜欢与非天战斗，创作了名为《一切皆谤论》的论典。后来在人间由朋友城市者弘扬。其中说：美女未死之前尽情享乐，死后就不是她的享乐之处了。身体也像灰烬一样消失，怎么可能再次转生呢？这样诽谤前后世。有多少是感官的享乐之处，人也就只有那么多。唉，多闻者所说的是什么？就像欺骗者的豺狼的足迹一样。这样诽谤未见到的有情。智慧是身体的自性，业果是身体的功德，像这样依靠三种方式，修习的果位是不存在的。这样诽谤道果佛陀。增益执。
English
Entering (other schools) is as follows: The pervader (Vishnu) composed a hundred thousand treatises on the Vedas. From the lotus womb arose the four-faced Brahma, who emanated all outer and inner phenomena. Poetry, hymns, governance, and sacrifices—remembering and recounting the four great Vedas, which were later collected by the sages. Relying on the pervader's treatises, the light of grammatical speech, they are called grammarians; relying on the weapon of speech of the sage Agni, they are called the Vaisheshika among logicians; relying on the nine stages of meditation of the sage Truth-Speaker, they are called the secret practitioners among meditators; relying on the clear discernment of the sage Abandoner of Evil, they are called the practitioners among expounders; relying on the hundred thousand collections of Charaka, such as the son of the sage Constant Knowledge, they are called the Charakas among medical practitioners. There are five of these. These all consider the four Vedas to be valid. They are classified as the Pervader school, the Brahma school, and the Veda school. The fourth is the Jaina school. The great god, the holy Victorious One, said: "Life and cessation are the totality, determination, joy, death, and action, sin and merit are liberation, knowable things are determined as nine meanings of words." Relying on the appearance of the adornment of word meanings, they believe that liberation has color and shape, and that trees have consciousness. This school is called the Jaina school, the Nine Meanings school, and the Naked school. The fifth is a type of annihilationist view. The teacher of the gods, who attained accomplishment in the thirty-three realms by relying on Puru, composed a treatise called "The Essence of Denying Everything" in order to make the gods enjoy fighting with the asuras. Later, it was propagated in the human realm by Friend City. It says: "Enjoy pleasure while the beautiful woman is not dead; after death, she is no longer a place of enjoyment. The body also disappears like ashes; how could there be rebirth?" Thus, they deny past and future lives. "As much as there is enjoyment of the senses, that is all there is to a person. Alas, what do the learned say? It is like the tracks of a deceitful jackal." Thus, they deny unseen beings. "Intelligence is the nature of the body, and the results of actions are the qualities of the body. In this way, relying on these three methods, the result of practice does not exist." Thus, they deny the Buddha, the result of the path. Superimposition holding.
Chinese
因此，它不是量。这是对量的诽谤。谁创造了莲花的雄蕊？谁画了孔雀的图案？谁磨快了荆棘的尖端？一切都由无因的自性产生。这是对因果的诽谤。这些人被称为富楼那迦叶、顺世外道、现世乐派、虚空自在派。第二，陈述他们所特别认可的观点。《入行论》中说：‘数论派认为，享用者是常、实、非作者的补特伽罗，具有非作用的功德。依靠这些细微的差别，外道宗派的体系就变得不同了。’因此，大多数外道行者的宗派基础是数论派。所有主张常断论者都认为存在自我和主物。主张常论者通过多种理由来支持这种观点，而主张断论者也承认自我与身体的形成同时突然产生。因此，数论派认为所有所知都包含在自我和主物之中。这有五个方面：自我、主物、了解它们的方式、不了解的过患以及了解的功德。第一，自我被称为有情识的补特伽罗，是常、一、自主的意识，与行为和作者无关，是享用者，存在于自性之因的主物的口袋中，隐藏起来不被任何人看见，具有五个特点。第二，主物有两个方面：自性之因的主物是快乐、痛苦、舍的三种，或者贪、嗔、痴的三种，或者其他名称，如勇气、尘、黑暗，这三种功德是平衡的，是物质、常、一、产生所有变化的因，不被任何人创造，隐藏起来不被正士僧揭罗看见，也具有五个特点。导师至尊说，正士僧揭罗能看见它，而其他人则不能。变化之果的主物是三种功德的自性，但不平衡，因此是物质，在许多无常的状态中显现。如果分开，有二十三个。第一个是伟大的，以及觉、内作用和识，也被称为像双面镜子一样，能够反映内外两种形象，具有执着于此的相状。
English
Therefore, it is not valid cognition. This is a slander against valid cognition. Who made the lotus's stamen? Who painted the peacock's pattern? Who sharpened the thorn's tip? Everything arose from causeless nature. This is a slander against cause and effect. These are called Pūraṇa Kāśyapa, Lokāyata, Cārvāka, and Ākāśātmavādin. Second, stating the views they particularly uphold. The *Entering Path* says: 'The Sāṃkhyas posit a self that is permanent, real, a non-agent enjoyer, with non-active qualities. Relying on these slight distinctions, the systems of the Tirthikas became different.' Therefore, the basis of most Tirthika practitioners' tenets is the Sāṃkhya school. All who assert permanence or annihilation posit a self and *pradhāna*. Those who assert permanence support this view through various reasons, while those who assert annihilation also acknowledge that the self arises suddenly simultaneously with the formation of the body. Thus, the Sāṃkhyas believe that all knowable things are contained within the self and *pradhāna*. This has five aspects: the self, *pradhāna*, the way to understand them, the faults of not understanding, and the merits of understanding. First, the self is called the *puruṣa* of sentient beings, which is permanent, one, independent consciousness, unrelated to action and agent, is the enjoyer, exists in the pocket of the *pradhāna* of the cause of nature, hidden and unseen by anyone, possessing five characteristics. Second, *pradhāna* has two aspects: the *pradhāna* of the cause of nature is the three of pleasure, pain, and indifference, or the three of attachment, hatred, and delusion, or other names such as courage, dust, and darkness, these three qualities are balanced, is matter, permanent, one, the cause that produces all transformations, uncreated by anyone, hidden and unseen even by the ascetic Kapila, also possessing five characteristics. The teacher Lharab says that the ascetic Kapila can see it, but others cannot. The *pradhāna* of the result of transformation is the nature of the three qualities, but unbalanced, therefore it is matter, manifest in many impermanent states. If divided, there are twenty-three. The first is the great one, and intellect, inner action, and consciousness, also called like a double-sided mirror, capable of reflecting both inner and outer images, possessing the aspect of clinging to this.
Chinese
因此，产生自认为拥有福分的我慢。如果细分，有由因产生的我慢、由元素产生的我慢和由变化产生的我慢三种。虽然有三种，但都统称为我慢。其中，第一种我慢产生十一种感官，即耳、鼻、舌、身、眼五种知觉感官，口、手、足、生殖器、肛门五种行动感官，以及兼具二者的感官——意，共十一种。第二种我慢产生声、香、味、色、触五种“彼性”。从这些“彼性”依次产生空、地、水、火、风五大元素。第三种我慢没有作为前两种我慢助伴的独特结果。关于这些意义，在《自在黑天论》中说：“自性产生大，大产生我慢。其中有十六者的集合。这十六者也从那些产生，从五者产生五大元素。”因此，在二十四谛中，自性被认为是究竟谛，二十三变化被认为是世俗谛。“三德之功德胜，不见道中转变。见道中若转变，如幻术般极虚。”这些是二十四种主要的物质。加上识的“我”，二十五谛是所知之数。第三，了解这些的方式有两种：了解因果的方式和补特伽罗享用自性的方式。第一种是：自性是唯一的因，大、我慢和五“彼性”这七者既是因也是果，十一种感官和五大元素这十六者是唯一的果，补特伽罗被认为既非因也非果。“自性是作者也是所作，大等七者是所作也是作者，十六者是所作，补特伽罗非所作亦非作者。”认为产生的方式是从唯一的“我”产生，因此因果是同一个“我”。产生的过程也仅仅是使先前存在的事物显现出来，不认为会新产生先前不存在的事物。毁灭的方式也只是暂时的平息或显现，仅持续一段时间，而不是自性的永久毁灭。
English
Therefore, the pride of considering oneself fortunate arises. If divided, there are three types of pride: pride arising from cause, pride arising from elements, and pride arising from transformations. Although there are three, they are all generally known as pride. Among them, the first pride generates eleven senses: the five cognitive senses of ear, nose, tongue, body, and eye; the five active senses of mouth, hand, foot, genitals, and anus; and the mind, which is both, making eleven in total. The second pride generates the five "thatness" of sound, smell, taste, color, and touch. From these "thatness" arise the five great elements of space, earth, water, fire, and wind in sequence. The third pride has no distinct result as an assistant to the previous two. Regarding these meanings, it is said in the teachings of the Dark Lord: "From nature arises the great, from that arises pride. In it are the assemblies of sixteen. These sixteen also arise from those, from the five arise the five great elements." Thus, among the twenty-four tattvas, nature is considered the ultimate truth, and the twenty-three transformations are considered conventional truth. "The supreme quality of the three qualities does not transform in the path of seeing. Whatever transforms in the path of seeing is extremely insubstantial, like an illusion." These are the twenty-four principal material entities. Adding the consciousness of "self," the twenty-five tattvas are the number of knowable objects. Third, there are two ways to understand these: the way to understand cause and effect, and the way the purusha enjoys the pradhana. The first is: nature is the only cause, the great, pride, and the five "thatness" are both cause and effect, the eleven senses and the five elements are only effects, and the purusha is considered neither cause nor effect. "Nature is the agent and the action, the great and the others are the action and the agent, the sixteen are the action, the purusha is neither the action nor the agent." It is believed that the way of arising is from the single "self," therefore cause and effect are the same "self." The process of arising is merely making manifest what was previously existent; it is not believed that something previously non-existent is newly created. The way of destruction is also only a temporary pacification or manifestation, lasting only for a kalpa, and not the permanent destruction of nature.