English
Na. Holding one's own asceticism as supreme, they are known as five different sects. A perverted nature is indeed perversion. What are the five sects of wrong views? They are the five groups who hold asceticism as supreme. Here, too, it is seen that what is destroyed by what is destruction, because there is a cause for destruction, and what is destroyed by destruction is called a tenet. Observing the destruction of the five aggregates, clinging to permanence and annihilation like glaciers, whatever is grasped is an extreme view, and because it is not understood, it is clinging to extremes. Clinging to extreme views, and clinging to what is not true as true. Wrong views, so-called perverted views, are rejecting the truth and holding onto pride, considering it supreme. Upholding the vows of dogs, pigs, fire, and the five elements, holding sticks, tridents, etc., and considering asceticism as supreme. These five sects with different views are not changed by circumstances, but are sects that are inherently perverted from the beginning, like the blind. This has six roots of views. Other causes of perversion are practicing subtle actions, relying on the body, and merely holding onto symbols. It means that due to the defilement of external causes, it becomes a wrong view, and the views are also mixed, and good and evil deeds are practiced in a mixed way. Relying on the wisdom of scriptures that are not perverted and on partial words that have not grasped the essence, as well as relying on wrong refuges and objects of refuge, merely holding onto the symbols of Buddhists, such as robes, and also holding secret words and secret objects, etc., are the four. Among them, there are generally six branches: acting hypocritically and speaking falsely, relying only on partial words of scriptures, going astray and violating vows, and cutting off partial views, which are known as four types. The so-called two terms are actually six things, like sound. The first has two, the second has one, the third has two, and the fourth is explained as four. Changed by other pretenses, and only two changed by this. It means that the latter part is explained as a vast branch. First, there are also two types of heretical hypocritical practices: changed by other selves and changed by self. Dwelling, retinue, utensils, wealth, possessing five enjoyments, changed from others. It means that the evil view of one's own limbs changed from others is: clinging to the dwelling as mine, clinging to the retinue as mine, clinging to the utensils as mine, clinging to the wealth as mine.
Chinese
以及，执着于享用，具有五种见解。事物本身必定成就根本之名。忆念常常见，依赖执取因。无有边与无边知。一切皆不散乱见。这由此转变，也即忆念先前所做，心恒常观见，并依赖执取，因此对于俱生微尘、黑暗、勇气等执为我，视其为自性之因。视其为因，也即知晓忆念恒常诸法皆无果，若非如此，则知晓欲求无有边际，一次则欲求无边。仅观空性，也知晓无边。依赖于我见，于显现而无意义，收摄诸根，专注一境，不作意，一切皆不散乱观见等，修习外道的禅定，安住于入定，如七众部等。何处有识说有见，如是说无有见，此为何物由此转变见，何处有非有非无见，我死此生即涅槃。说此等谬语者，也因宣说不真实的宗义而必定成就其名。对此，观见识之分别，认为实有，如识无边处。我常在而心识变，从这世界到那世界，蕴相续连接，如陶器破碎，种子飞散一般。常恒如拇指般大小，芥子许，名为我者即取受。如是，观见无有，也即认为识于实无有。观见现在此生，善恶皆由此生。观见此生事物，此等将变为有或变为无，若有则为常，若无则为断灭，因此观想为非有亦非无，如有蕴第三者，如非有非无之生处等，观见为八种。观见现在此生为有，未来则无有，因此一切所行皆认为已涅槃。经中说有四种谬语者，因此，在此仔细观察其意义。于此处稍微依赖者，非有即非有。
English
And, clinging to enjoyment, possessing five views. The thing itself will surely accomplish the fundamental name. Remembering, constantly seeing, relying on grasping the cause. Knowing the end of non-existence and the endless. Seeing without any distraction from all sides. This, transformed from this, also means constantly seeing the mind that remembers what was done in the past, relying on it and grasping it as self, thus regarding the co-emergent dust, darkness, courage, etc., as self, viewing it as the cause of nature. Viewing it as the cause also means knowing that all the constantly remembered dharmas are without result, or if not, knowing and desiring the end of non-existence, and desiring endlessness once. Viewing only emptiness also means knowing endlessness. Relying on the view of self, without meaning in appearance, restraining the senses, focusing on one point, not thinking, seeing without any distraction from all sides, etc., practicing the meditation of non-Buddhists, abiding in samadhi, like the sevenfold assembly. Where there is knowledge, saying there is seeing, likewise saying there is no seeing, what is this, seeing transformed from this, where there is neither existence nor non-existence, when I die, this life is nirvana. Saying such falsehoods also surely accomplishes its name by proclaiming untrue doctrines. To this, viewing the distinctions of consciousness, considering it to be real, like the realm of infinite consciousness. I am constant, but the mind changes, from this world to the other world, the aggregates connect, like a broken pot, seeds scattered. Constant, about the size of a thumb, the size of a mustard seed, that which is called self takes it. Likewise, seeing non-existence also means believing that consciousness is not real. Viewing the nature of judging good and bad in this present life as arising from that. Viewing whether these things of life will become existent or become non-existent, if existent, then constant, if non-existent, then annihilated, therefore contemplating that it is neither existent nor non-existent, like the third aggregate of existence, like the realm of neither existence nor non-existence, etc., viewing as eight kinds. Viewing this present life as existent, but the future as non-existent, therefore considering all actions as having attained nirvana. The sutras say there are four kinds of false speech, therefore, here it is important to carefully examine its meaning. Whoever relies a little on this, non-existent is non-existent.
Chinese
在拉瓦的论述中，仅仅依靠其中一部分的观点是唯一的，他们认为存在既非存在也非不存在，甚至也不是非非存在。无论朝哪个错误的方向转变，共有六种观点，即各自不同。普遍的观点是，无论理解什么观点都没有过错。他们认为通过这些观点可以获得解脱。这是两种观点。 其中，被认可的六个派别实际上是：在将原因视为根本的派别中，有将作者视为原因、将时间视为原因、将自性视为原因、将本性视为原因、将微尘视为原因以及将自在天视为原因。在这里，第一个是作者被视为原因的派别。 在行为方面，有两种观点认为通过沐浴、清洁和使用特定的词语可以获得永恒的净化。第三种观点认为，通过改变食物，只吃纯净的食物或只吃肉类可以获得解脱。第四种观点认为，通过在所有时间改变服饰来获得修行，包括改变鞋子、衣服的颜色、形状和装饰。第五种观点是剃掉头发和胡须，或者留着发髻，简而言之，就像裸体派和顶着头发制成的衣服的玛法姆一样。第六种观点是身体装饰着骨头、头盖骨和灰烬的装饰者，以及崇拜鸟类、狗和五火，包括控制日月和不喝水等严酷的苦行。 作者是根本原因，是其他六种观点的基础。由于受到玷污而堕落的这些观点，依靠它们来寻求纯净的观点，包括依赖、执着、加持、吉祥的象征和错误的庇护，这些都是完全堕落的。 据说，由于邪见的侵入，知识变得堕落，这有三种情况。自在天被视为根本原因，他们崇拜这个世界的自在天或伟大的自在天，并认为他会将人们送往天界或恶道。他们认为：唯一微小的原因存在于生命之中，他使万物生灭。这个创造者没有意识，自在天将他送入悬崖或天堂。
English
In the discourse of Lava, relying solely on a portion of its views is unique; they believe in something that is neither existent nor nonexistent, and not even the negation of nonexistence itself. Whichever way one turns in the wrong direction, there are six views in total, each being distinct. The general view is that whatever view one understands, there is no fault. They believe that liberation can be attained through these views. These are two views. Among these, the six actually accepted schools are: within the school that views cause as fundamental, there are those who view the agent as the cause, those who view time as the cause, those who view essence as the cause, those who view nature as the cause, those who view atoms as the cause, and those who view Ishvara as the cause. Here, the first is the school that views the agent as the cause. In terms of conduct, there are two views that hold that eternal purification can be attained through bathing, cleanliness, and using specific words. The third view holds that liberation can be attained by altering food, eating only pure food or only meat. The fourth view holds that practice is attained by altering attire at all times, including changing the color, shape, and ornamentation of shoes and clothes. The fifth view involves shaving hair and beards, or keeping matted hair, in short, like the naked ascetics and Mapham who wears clothes made of hair. The sixth view involves adorning the body with bones, skulls, and ashes, and engaging in severe austerities such as worshipping birds, dogs, and the five fires, including controlling the sun and moon and not drinking water. The agent is the fundamental cause, the basis for the other six views. These views, which are corrupted by defilement, rely on them to seek pure views, including dependence, attachment, blessings, auspicious signs, and false refuge, all of which are completely corrupted. It is said that knowledge becomes corrupted due to the intrusion of wrong views, and there are three cases of this. Ishvara is regarded as the fundamental cause, and they worship the Ishvara or great Ishvara of this world, believing that he will send people to heaven or the lower realms. They believe: The single, minute cause exists in life, and he causes all things to arise and cease. This creator has no consciousness; Ishvara sends him to a cliff or to heaven.
Chinese
仅仅是去往轮回。 就像他们认为的那样。 主张微尘为因者说： 最初世界形成时，由微尘的物质聚集，产生了一个非常耀眼的梵天之卵，它成熟后，生出了一个四面有发髻的梵天大天，他创造了一切世界，他们认为这是依赖产生。 守护不善之法，守护身语之七，认为能获得天神的加持和吉祥，这是第三种。 这些都是因为受到了轮回恐惧的欺骗。 什么是破除相对的观点呢？ 解释第四个，即“什么是……”等等。 因为只是在正确的道路上稍微依赖一下，并没有脱离我执，所以对于那个“四”字，就像声音一样没有意义。 哪里有外道三种呢？ 胜论派和数论派，以及唯识宗，破除自显现的片面观点。 所谓外道也有三种： 主张微尘分散，三时常恒的胜论派； 主张聚合自性常恒的经部； 主张无境之识常恒的独觉外道。 他们的观点和基础，与我执不脱离的部分是相同的。 真实微细和深奥，以及广大宽阔，那就是它本身。 所谓依赖而假立的外道真实者也有三种： 主张有相和无相之识二者皆常恒的，微细的耆那教瑜伽行中观派； 主张无有自性，唯一常恒的，深奥的耆那教经部行中观派； 主张无有任何住处，唯有作意，广大宽阔的耆那教顺世论外道。 与真实的三乘在见解上相似，因为执着于此，所以被引入歧途。 密咒作部、行部和瑜伽部，破除相对的观点。 所谓相似的密咒外道也有三种： 主张三族常恒的作部（梵文：kriyā-pāda）； 见行二无别执持的行部（梵文：upāya-pāda）； 以心常恒，加持显现为本尊也常恒的瑜伽部（梵文：yoga-pāda），不以行为主，仅仅以等持之方面为主而行持。 大密咒苦行大行持，以及胜论
English
Merely going to samsara. Like they think. Those who assert that atoms are the cause say: Initially, when the world was formed, from the aggregation of atomic substances, a very radiant Brahma egg arose, and when it matured, a great Brahma god with four faces and matted hair was born, and he created all the worlds, they believe this is dependent origination. Guarding against non-virtuous dharmas, guarding the seven of body and speech, believing that one can obtain the blessings and auspiciousness of the gods, this is the third. These are all because they have been deceived by the fear of samsara. What is the cutting of relative views? Explaining the fourth, which is "What is..." and so on. Because one only slightly relies on the correct path, and has not separated from self-grasping, therefore, for that word "four," it is meaningless like a sound. Where are the three types of outsiders? The Vaisheshika and Samkhya schools, and the Yogacara, cutting off the one-sided view of self-appearance. The so-called outsiders also have three types: The Vaisheshika school, which asserts that atoms are scattered and constant in the three times; The Sutra school, which asserts that the aggregated nature is constant; The solitary realizer outsider, who asserts that consciousness without an object is constant. Their views and basis are the same as the part that is not separated from self-grasping. The truly subtle and profound, and the vast and expansive, that is it itself. The so-called outsiders who are truly established by dependence also have three types: The subtle Jaina Yogacara Madhyamika, who asserts that both consciousness with and without aspects are constant; The profound Jaina Sutra-practicing Madhyamika, who asserts that there is no self-nature and only one constant; The vast and expansive Jaina Lokayata outsider, who asserts that there is no abiding place and only mental activity. Because they are similar to the true three vehicles in view, they are led astray because of clinging to this. Secret mantra Kriya, Upa, and Yoga, cutting off relative views. The so-called similar mantra outsiders also have three types: The Kriya-pada, which asserts that the three families are constant; The Upa-pada, which holds the inseparability of view and practice; The Yoga-pada, which asserts that the mind is constant, and the blessings appearing as deities are also constant, not mainly practicing action, but mainly practicing only the aspect of samadhi. Great secret mantra great ascetic practice, and the Samkhya