English
So, the so-called "all dharmas" refers here to the object of observation, that is, all knowable things. So, the etymology of the word "dharma" is dharma (藏文，梵文天城体：धर्म，梵文罗马拟音：dharma，汉语字面意思：法), which means "to hold." That is, it is held by it, or it should be held by it, which is the agent and the object. So, when all knowable things are called "dharma," it is dharma because it holds its own nature, and both the agent and the object apply. When the path, the ultimate truth, and merit, etc., are called "dharma," it is dharma because it holds from falling, which applies to the agent. When the scriptures, the true and certain, and the object of dharma, etc., are called "dharma," it is dharma because it holds wisdom, which applies to the agent. When a realm or cause is called "dharma," it is dharma because it holds the result, which applies to the agent. When life is called "dharma," it is dharma because it holds the body, which applies to the agent. When the object of consciousness is called "dharma," it is because it includes most dharmas, as well as conditioned and unconditioned dharmas, so this is applying a general name to a part. When strength and fearlessness, etc., are called result dharmas, it is because they arise from dharma, and hold from falling, and are the meaning of a realm, so they are called dharma because the subject is vast. When dharma is established as dharma, it is dharma because this holds, which applies to the object. Such an etymology of dharma should be explained in all cases. The mention of "cause" and "effect" is because these worldly views are mainly associated with ignorance, which confuses people about the cause and effect of karma. Therefore, it is necessary to establish the things of cause and effect as their objects, so these are pointed out. Worldly secret words refer to secret mantras that have not been transformed into the door of liberation, that is, those spoken by worldly people, which accomplish worldly affairs. The so-called "all dharmas born in one lifetime are also seen as suddenly arising and having an end" refers to the fact that some sects, such as Brihaspati, believe: Before death, one should enjoy happiness, and after death, there is no longer any place to enjoy. The body also vanishes like ashes, so where would there be a rebirth? These treatises are to prove this point. For example, when many pieces of firewood are piled up, fire arises from the combination of conditions, and when it burns, as long as the firewood is not exhausted, the fire will continue to burn.
Chinese
因此，当木头烧尽而火熄灭时，就像木头和火的相续关系不再产生一样，身体的四大元素就像木头一样突然出现，当它们的相续断绝时，就不会在轮回中再次投生了，他们是这样认为的。所谓认为一切法中存在一个普遍设定的常我，是指对于显现为因和果的事物之法，即使没有显现的智慧和身体等因素，仍然普遍设定存在一个常我。这又可以归纳为三种观点：认为无因而有果，认为因果颠倒，以及认为有因而无果。他们认为自性是因，自在天是因，以及作者是因。这是佛教徒所命名的。在他们各自的宗派中，有些人从他们的宗派中说：“水是水泡的因，树枝是所有树木的基础，冰是水，也是如此，没有人创造，自性产生。”等等来证明。所谓自性，是指不依赖于因和缘，不以色和心来区分，不区分形态和差别，不变且恒常的事物。他们并不认为自性是因，然后产生另一个果，而是说运动和不运动的事物本身就是自性。因此，显现为经验对象的因和果以及增减等无常事物，是自性的状态。他们不认为自性和状态是不同的，例如，黄金即使被水银覆盖或改变，其自性也不会改变。这也被称为执着于唯一的我，也被称为执着于整体。因为他们认为显现的事物本来就存在，没有其他产生它的因，所以也被称为认为无因而有果。如果不依赖于因，那么如何安立果呢？也就是说，存在本身就是没有产生的果，就像虚空本来就存在一样。这是唯一目标者。认为自在天是因，是指：
English
Therefore, when the wood is exhausted and the fire goes out, just as the continuous relationship between wood and fire no longer arises, the great elements of the body suddenly arise like wood. When their continuity is cut off, there will be no more rebirth in samsara, so they think. The so-called view that there is a permanent self that is universally posited in all dharmas refers to the fact that even without the factors of manifest wisdom and body, etc., for the dharmas of things that appear as cause and effect, it is still universally posited that there is a permanent self. This can be summarized into three views: believing that there is an effect without a cause, believing that cause and effect are reversed, and believing that there is a cause but no effect. They believe that nature is the cause, Ishvara is the cause, and the agent is the cause. This is what the Buddhists have named. In their respective tenets, some from their tenets say, "Water is the cause of water bubbles, branches are the basis of all trees, ice is water, and so on, no one created it, nature arose." and so on to prove. The so-called nature refers to something that does not depend on cause and condition, is not distinguished by form and mind, does not distinguish between form and difference, is unchanging and constant. They do not think that nature is the cause, and then another fruit is produced, but say that the moving and non-moving things themselves are nature. Therefore, the impermanent things that appear as objects of experience, such as cause and effect, increase and decrease, are the state of nature. They do not think that nature and state are different, for example, even if gold is covered or changed by mercury, its nature will not change. This is also called clinging to the only self, and also called clinging to the whole. Because they believe that the things that appear exist from the beginning, and there is no other cause that produces it, it is also called believing that there is an effect without a cause. If you do not rely on the cause, then how do you establish the effect? That is to say, existence itself is the fruit that has not been produced, just as the sky originally exists. This is the single objectivist. Believing that Ishvara is the cause refers to:
Chinese
又说，自在天以或者投岩等，必定引向唯独高胜之境。以此等来证实。如此，自在天，是指从原始就已成立的补特伽罗，视其为常恒的，一切动与不动之法的幻化者，是自在的等等。因此，认为自在天是常恒的，而其所幻化之法是无常的。对于安乐与痛苦之事物，也认为是自在天欢喜与不欢喜所致。因此，为了令其欢喜，而行宰杀众多牲畜等不善之业，认为由此能成就天界的安乐。故也称之为颠倒因果之见。此具有两种所缘，即视自在天为常恒，视幻化之法为无常。视作者为因是这样说的：我常恒，而心识变。如陶师破罐，鸟儿飞。蕴聚相续之结合，如拇指般大的芥子，常恒之我取之。以此等来证实。如此，对于一切有情，有我，是作者，获得自在，是常恒不变的，以有情、补特伽罗和士夫等名称来称谓，依身体大小的差别，而有大小之分，认为有从一个身体转移到另一个身体的。其中一些人说，有一个像炼过的水晶一样的我。有些人说，有一个具有千道光芒的士夫，吟诵着吠陀。有些人说，有一个伪装成与各自身体相符而生的有情。他们这样说，诸如此类，说法各异。此具有三种所缘，即认为我是常恒的，仅仅是因的作用，认为由其所造之蕴聚，是果的自性，是无常且变化的法，并且认为那个果也仅仅是暂时的果，认为它没有产生其他蕴聚的延续，是断灭的。这些被称为是无明的见解，因为无明是与智慧不相符的一方。凡是与此相似的见解，都这样称呼它。为了显示正确的见解，必须揭示其谬误之处和遮蔽之处。
English
Furthermore, it is said that Ishvara leads one to a state of supreme excellence solely through methods such as jumping off cliffs. This is proven by statements such as these. Thus, Ishvara refers to a person who is established from the beginning as eternal, the transformer of all things moving and unmoving, and the sovereign. Therefore, they believe that Ishvara is eternal, but what he creates is impermanent. They also believe that happiness and suffering arise from Ishvara's pleasure and displeasure. Therefore, to please him, they perform many non-virtuous acts such as sacrificing animals, believing that this will lead to happiness in the heavens. Thus, it is also called a view that perverts cause and effect. This has two objects of focus: seeing Ishvara as eternal and seeing what he creates as impermanent. Regarding the view of the agent as the cause, it is said: "I am eternal, but the mind changes. Like a potter breaking a pot, a bird flying away. The combination of aggregates in continuity, like a mustard seed the size of a thumb, is taken by the eternal self." This is proven by statements such as these. Thus, for all sentient beings, there is a self, an agent, who has obtained freedom, is eternal, unchanging, and is referred to by names such as sentient being, person, and individual. It exists in different sizes according to the size of the body, and it is believed that it transfers from one body to another. Some say that there is a self like refined crystal. Some say that there is an individual with a thousand rays of light, chanting the Vedas. Some say that there are sentient beings who are born disguised to match their respective bodies. They say such things, and their statements vary. This has three objects of focus: believing that the self is eternal and only performs the function of a cause, believing that the aggregates created by it are the nature of the result, are impermanent, and are subject to change, and believing that the result is only a temporary result, that it does not have the continuity to produce other aggregates, and that it is discontinuous. These are called views of ignorance, because ignorance is the opposite of wisdom. Any view that is similar to this is called that. In order to show the correct view, it is necessary to reveal its errors and obscurations.
Chinese
此为彼之意。总的来说，外道认为因是常住的那些人，其基础有五种：自在天所安排的，作者所造作的，自性所产生的，时间所转变的，以及无因而生的。他们也认为这些都包含在如前所述的那些之中。外道中主张常住的那些人的理论有五种：大梵天是常住的，自在天的神是常住的，我（ātman）是常住的，自性是常住的，以及微尘是常住的。他们也认为这些都包含在如前所述的那些之中。此外，持断见者的基础有五种：无因，无果，无有转世，三界中无有众生，以及认为没有从三界解脱的诸佛。他们也认为这些都包含在如前所述的那些之中。这些颠倒的见解产生的原因为：对于蕴、界、处之自性不如实知，依赖非圣人的教言，以及由现量和比量所成立。由于这些原因，不仅会产生颠倒的见解，而且如果以上面的标准来衡量佛教的见解，那么下面的那些也会产生那些过失。其中，主张自在天为因的那些人，如何用现量和比量来成立呢？首先，在世界形成的时候，当大梵天之位形成时，大梵天就会出现。与大梵天之愿力相应，成为大臣和侍从，生起想要创造和幻化的想法，与此相应，大梵天、大臣以及梵天眷属等的位置和众生就形成和产生了。从那个基础来看，之前是不可见的，因为他创造和幻化，所以就如此显现出来，众生由业力而生是不可见的。因此，大梵天就成了伟大的见解之所依。这样，这也是依赖于现量和比量的。然后，还有其他的，成为他的行为的对象，外
English
This is the meaning of that. In general, those non-Buddhists who believe in a permanent cause have five bases: appointed by Īśvara, made by a maker, arisen from nature, transformed by time, and arisen from no cause. They also believe that these are all included in those previously mentioned. The tenets of those non-Buddhists who assert permanence are of five types: Mahābrahmā is permanent, the god of Īśvara is permanent, the self (ātman) is permanent, nature is permanent, and atoms are permanent. They also believe that these are all included in those previously mentioned. Furthermore, the basis of those who hold nihilistic views are five: no cause, no result, no rebirth, no beings arising in the three realms, and the view that there are no Buddhas who are liberated from the three realms. They also believe that these are all included in those previously mentioned. The causes for the arising of these inverted views are: not understanding the characteristics of the skandhas, dhātus, and āyatanas as they are, relying on the teachings of non-noble persons, and arising from what is established by direct perception and inference. Due to these causes, not only do inverted views arise, but if the Buddhist views are measured by the above standards, then the lower ones will also have those faults. Among these, how do those who assert Īśvara as the cause establish it by direct perception and inference? First, when the position of Mahābrahmā is formed at the time of the formation of the world, Mahābrahmā will appear. In accordance with the wishes of Mahābrahmā, becoming ministers and attendants, the thought of wanting to create and manifest arises, and accordingly, the position and beings of Mahābrahmā, ministers, and the retinue of Brahmā are formed and arise. From that basis, it was previously invisible, but because he creates and manifests, it is thus established as visible, and the birth of beings from karma is invisible. Therefore, Mahābrahmā becomes the great basis of view. Thus, this also relies on direct perception and inference. Then, there are others who become the object of his activities, outer