Chinese
如果我们将它们分类，则有三种：代表世俗观点的门，代表超世俗观点的门，以及代表这两种观点的术语的门。首先，代表世俗观点的门是：无知和错误理解。这里，“无知”指的是普通人，“错误理解”指的是外道。也就是说，无知的普通人既不理解业果和前后世的存在，也不理解它们的缺失。他们对任何一方都不抱有信心，完全处于迷惑之中，执着于错误的显现为自性，因此偏离了事物本来的显现。这被称为“世俗之人”，他们的思想没有被宗派所改变。此外，《释论·针》中说：“什么都不理解的人是世俗之人，因为他们偏离了最初的显现。”因此，被称为“偏离”。思想被宗派改变分为两种：被错误地改变和没有被错误地改变。这里，思想没有被宗派改变和被改变的区别在于：任何作为所依之人，如果没有遵循外道和佛教的宗派，就是思想没有被宗派改变的人；如果遵循了内外道的宗派，就是思想被宗派改变的人。此外，从佛教的教义来看，那些被认为是外道的，通过现世可见的智慧所设定的，产生轮回痛苦的宗派，是被错误改变的宗派，即外道的宗派。而佛陀薄伽梵经过无数劫的修行所成就的意义，即平息有生的痛苦，并将众生安置于涅槃的喜乐之中，这是与天神一起的世界的幸福之门，是没有被错误改变的宗派，即佛教的宗派。此外，《菩萨藏经》中说：“如来将一切法归纳为四个要点：一切有为法皆是无常，一切有漏法皆是痛苦，一切法皆是空性无我，涅槃是寂静。”这就是所谓的四法印。
English
If we categorize them, there are three: the gate that represents the worldly view, the gate that represents the transcendental view, and the gate that represents the terminology of both. First, the gate that represents the worldly view is: ignorance and wrong understanding. Here, "ignorance" refers to ordinary people, and "wrong understanding" refers to non-Buddhist outsiders. That is, ignorant ordinary people neither understand the existence of karma and its results, and past and future lives, nor do they understand their absence. They do not place their trust in either side, are completely deluded, and cling to the appearance of delusion as self-nature, therefore deviating from the naturally appearing basis. This is called "worldly people," whose minds have not been transformed by sectarian views. Furthermore, the commentary Spargab states, "Those who do not understand anything are worldly people, because they deviate from the initial appearance." Therefore, they are called "deviated." Transforming the mind through sectarian views is twofold: transforming it wrongly and transforming it not wrongly. Here, the difference between not transforming the mind through sectarian views and transforming it is: any person who, as a basis, does not follow the sectarian views of non-Buddhists and Buddhists is one whose mind has not been transformed by sectarian views; if they follow the sectarian views of both internal and external paths, they are one whose mind has been transformed by sectarian views. Furthermore, from the perspective of Buddhist teachings, those considered external, established by wisdom that sees only this life, the sectarian views that generate the suffering of samsara, are the sectarian views that have been wrongly transformed, i.e., the sectarian views of non-Buddhists. And the meaning accomplished by the Buddha Bhagavan through countless eons of practice, which is to pacify the suffering of existence and to place beings in the bliss of nirvana, the gateway to the happiness of the world together with the gods, is the sectarian view that has not been wrongly transformed, i.e., the sectarian view of Buddhism. Furthermore, the Bodhisattva Pitaka Sutra states, "The Tathagata summarizes all dharmas into four points: all conditioned phenomena are impermanent, all contaminated phenomena are suffering, all dharmas are empty and without self, and nirvana is peace." These are known as the Four Seals of Dharma.
Chinese
同样地，对于欲望，舍弃耽著欲望享乐的极端，以及舍弃无意义的苦行导致自身疲惫的极端，就是远离了两种极端的行为。能够超越轮回顶端的结果就是成佛。不承认这些观点的一些宗派被称为外道。这些外道宗派通过对正确见解设置矛盾，从而错误地理解了事物的真实状态。其中有两种流派：断灭论者和常恒论者。首先，断灭论者是追随仙人天神导师布里哈斯帕蒂的顺世外道。他们之所以被称为顺世外道，是因为他们将五蕴推向未来；他们之所以被称为单子论者，是因为他们不承认前世和来世；他们之所以被称为顺命论者，是因为他们只追求今生的利益。其次，常恒论者是追随仙人迦毗罗的数论派，他们认为通过数的分类或完全理解数就能获得解脱；还有自在派，他们认为自在天是神，并且认为自在天是容器和精华的创造者；毗湿奴派，他们认为毗湿奴是神，并且认为毗湿奴是各种事物的创造者；耆那教徒，他们认为仙人胜者是神，并且认为通过无衣的苦行就能获得解脱。此外，断灭论者顺世外道认为，在死亡之前，自我会产生意识，但死亡之后就会断灭。常恒论者中的数论派认为，自我是常恒的、唯一的和有知觉的等等。自在派认为，自我是常恒的和物质的。毗湿奴派认为，自我遍布一切，具有智慧的本质并且是唯一的。耆那教徒认为，自我的本性是常恒的，但其状态是不常恒的。此外，常恒论者中的胜论派和秘密派认为自我遍布一切；耆那教徒认为自我与身体的大小相同；正理论者认为自我与原子一样大小。此外，自在天、毗湿奴和梵天这三者被大多数外道认为是神。吠陀的确定部分，诗歌部分，祭祀部分和政治保护这四者被大多数外道认为是法。在不同的欲望中，首先是观点的不同，即顺
English
Similarly, with regard to desire, abandoning the extreme of indulging in the pleasures of desire, and abandoning the extreme of exhausting oneself in meaningless asceticism, is to be free from the two extremes of conduct. To be capable of transcending the peak of existence as a result is to be a Buddha. Some philosophical tenets that do not accept these are called heretics. Among these, the heretical non-Buddhist philosophical tenets are those that establish contradictions to the correct view and thus understand reality in a distorted way. Among them, there are two systems: those who assert annihilation and those who assert permanence. First, those who assert annihilation are the materialists who follow the sage Brihaspati, the guru of the gods. They are called materialists because they cast the five aggregates into the future; they are called individualists because they do not accept past and future lives; and they are called hedonists because they seek only the benefit of this life. Second, those who assert permanence are the Samkhyas who follow the sage Kapila, who believe that liberation is attained through the enumeration of categories or through the complete knowledge of numbers; the Ishvaravadins, who consider Ishvara to be God and believe that Ishvara is the creator of the container and its contents; the Vaishnavas, who consider Vishnu to be God and believe that Vishnu is the creator of all things; and the Jains, who consider the sage Jina to be God and believe that liberation is attained through the practice of naked asceticism. Furthermore, the materialists who assert annihilation believe that the self arises as consciousness until death, but is annihilated after death. The Samkhyas who assert permanence believe that the self is permanent, solitary, and conscious, and so on. The Ishvaravadins believe that the self is permanent and material. The Vaishnavas believe that the self is all-pervasive, of the nature of intelligence, and solitary. The Jains believe that the nature of the self is permanent, but its state is impermanent. Moreover, among those who assert permanence, the Vaisheshikas and the Guptas believe that the self is all-pervasive; the Jains believe that the self is the size of the body; and the Naiyayikas believe that the self is the size of an atom. Furthermore, Ishvara, Vishnu, and Brahma are considered gods by most heretics. The four Vedas—the Rigveda, the Yajurveda, the Samaveda, and the Atharvaveda—are considered dharma by most heretics. Among the different desires, the first difference is the difference in view, that is, the materialist's
Chinese
顺世外道认为没有原因，数论外道认为是自性所造，自在天外道认为是由自在天所造，遍入天外道认为是其自身所造，耆那教外道认为有九种句义等等。同样，在主张“我”的方式上，也有主张“我”是断灭的、非断灭的、遍在的、非遍在的、有尺度的、无尺度的、物质的、精神的、心识的、非心识的、唯一的、多样的、有相状的、无相状的等等。第二，行为的差别是：顺世外道等是耽著欲望的苦行者，耆那教外道等是使自身困顿的苦行者。第三，解脱的差别是：顺世外道认为死后什么都没有就解脱了，数论外道认为了解二十五谛就解脱了，自在天外道认为了解六种句义就解脱了，遍入天外道认为了解其自身功德就解脱了，耆那教外道认为业全部灭尽就解脱了。这些是代表世间观点的途径。在《释疏·针》中说：“其中，常断二见是邪见，是偏离正道的。”第二，代表出世间观点的途径是“各方见解等”。那里有记载。也就是说，代表出世间观点的途径是佛教的观点。这有两种：因乘和果乘密法。第一，因乘也有四种宗派：小乘有声闻分别说部和经量部。大乘有唯识宗和中观宗。其中，第一，声闻分别说部是声闻四部之一，属于一切有部中主张“根本一切有”的一派，因此称为分别说部，或者因为与《大毗婆沙论》一致而称为分别说部。此派的经典是《教诫百论》、《三续鬘》、《迦旃延经》、《梵网经》等，是最初的四谛法轮，是阐明宗义的
English
The Cārvākas believe in no cause, the Sāṃkhyas believe it is made by the Pradhāna, the Īśvaravādins believe it is made by Īśvara, the Vaiṣṇavas believe it is made by themselves, and the Jainas believe in nine categories of meaning, and so on. Similarly, regarding the ways of asserting the self, there are those who assert the self as annihilated, not annihilated, pervasive, not pervasive, with measure, without measure, material, mental, consciousness, non-consciousness, one, many, with characteristics, without characteristics, and so on. Second, the difference in conduct is that the Cārvākas and others are hedonistic ascetics, and the Jainas and others are ascetics who exhaust themselves. Third, the difference in liberation is that the Cārvākas believe that liberation is achieved when one dies and nothing remains, the Sāṃkhyas believe that liberation is achieved when one knows the twenty-five principles, the Īśvaravādins believe that liberation is achieved when one knows the six categories of meaning, the Vaiṣṇavas believe that liberation is achieved when one knows their own qualities, and the Jainas believe that liberation is achieved when all karma is exhausted. These are the ways of representing worldly views. In the commentary *Spar Khab*, it says, "Among them, the two views of permanence and annihilation are wrong views, deviating from the path." Second, the way of representing the transcendental view is "various views, etc." It is recorded there. That is, the way of representing the transcendental view is the Buddhist view. There are two: the causal vehicle and the resultant mantra vehicle. First, the causal vehicle also has four schools: in the Lesser Vehicle, there are the Śrāvakayāna Vaibhāṣika and the Sautrāntika. In the Great Vehicle, there are the Cittamatra and the Madhyamaka. Among them, first, the Śrāvakayāna Vaibhāṣika is one of the four Śrāvaka schools, belonging to the Sarvāstivāda, which asserts the existence of everything fundamentally, hence it is called Vaibhāṣika, or it is called Vaibhāṣika because it agrees with the great ocean of the *Mahāvibhāṣā*. The scriptures of this school are the *Hundred Instructions*, the *Garland of Three Successions*, the *Kātyāyana Sūtra*, the *Brahmajāla Sūtra*, etc., which are the first turning of the wheel of Dharma of the Four Noble Truths, which clearly explain the tenets of the
Chinese
导师是比丘法护和比丘智等。对此进行分类，有迦湿弥罗分别说部和日光分别说部两种。他们的宗派观点是：色、心、心所生法、不相应行和无为法，这五种知识的基础是真实的；三时作为实体存在；识以无相的方式执取对象；他们认为这是自生的无明。第二，声闻经部，是指那些以发愿而从痛苦中解脱的有种姓者，他们追随世尊的经典，并以经典本身作为衡量标准，因此被称为经部。这部的经典有：《一颂》、《四颂》、《二颂持》、《六门》、《四法》、《广大嬉戏》等。这部既依赖于最初的教诲，也依赖于最后的教诲。阐明宗派观点的导师有迦湿弥罗的住持比丘和比丘吉祥等。对此进行分类，有认为显现的各种事物是识的单一自性的，有认为识的数量与显现的数量相同，还有认为显现和识就像半个鸡蛋一样分离的三种。宗派观点是：色、心和心所生法在胜义谛中存在；不相应行这三种是根据它们的状态而命名的；无为法与无自性相似，产生的原因是所取，生起相似的智慧是能取，因果不同时，以及认为识是自明的。因此，对于这些小乘的根本，这部根本论典通过“部分证悟”一词，证悟了心性实相的部分，即人无我或一半的无我。前者是声闻，后者是独觉佛。也就是说，声闻乘人虽然认为法无我的所取境微尘和能取识刹那在胜义谛中存在，但他们没有证悟到所取境粗大和能取识具有相续只是世俗显现，而没有自性。此外，声闻分别说部认为，显现的五根境都是外境的真实存在。经部则认为，显现是心的