Chinese
即使想要获得这些，但对于解脱必须证悟无我，然而其见解却落入常见断见，导致见解颠倒。行为方面，他们进行诸如生命祭祀等活动，使得见解与行为相悖。他们并未舍弃想要获得佛果的愿望，而是进入四处寻觅的道路，期望获得果实。详细解释分为三部分：邪见的种类；偏离禅定的果实；以及一些人通过寻求道路而转变为佛教道路的传承。第一部分有四点：外道行径；错误的依赖；仅仅抓住表象；以及仅仅坚持经文的一部分。首先，外道行径是：引用：外道行径的定义如下：他们渴望解脱的果实，但其见解却执着于人我。为了追求天界，他们通过杀生等祭祀来造作不善。特别地，他们安住于四种颠倒之中，即：认为不净的身体是清净的；认为痛苦的感受是快乐的；认为有为的心识是常恒的；以及认为无我的法是具有自我的。同样，对于所有这些器情世界，他们也认为是实有的。实际上，这种外道行径是执着于常恒的见解。他们想要解脱的愿望、执着于自我的见解以及进行生命祭祀的行为，这些都是不相符的。由于因果颠倒，因此被称为外道行径。错误的依赖有四种：列举：错误地理解和执着于菩萨。引用：错误的依赖的定义是：详细地解释和清楚地展示如下：梵天等词语所代表的自在天、遍入天、帝释天等大神，都是通过积累福德和修习道路的力量而产生的。由于修习的力量强大，他们获得了对世界的统治权和支配权。而获得巨大力量的菩萨，被认为是五地以下，或者有些人认为是八地以下。他们始终处于见道以上。为了利益众生，这些菩萨成为了所有世间人的主宰，呈现出世间大能之神的样子。
English
Even wanting to attain these, one must realize selflessness for liberation, but their views fall into eternalism and nihilism, leading to inverted views. In terms of conduct, they engage in activities such as life sacrifices, making their views and conduct contradictory. They have not abandoned the desire to attain the fruit of Buddhahood, but have entered the path of seeking everywhere, hoping to obtain the fruit. The detailed explanation is divided into three parts: the types of wrong views; the fruit of deviating from meditation; and some who, through seeking the path, have become the lineage of the Buddhist path. The first part has four points: non-Buddhist practices; wrong reliance; merely grasping at appearances; and merely adhering to a portion of the scriptures. First, non-Buddhist practices are: Quote: The definition of non-Buddhist practices is as follows: they desire the fruit of liberation, but their view is to cling to the self of a person. In order to seek heavenly realms, they perform non-virtuous deeds through sacrifices such as killing. In particular, they abide in four inversions, namely: considering the impure body to be pure; considering painful feelings to be pleasurable; considering the conditioned mind to be permanent; and considering the selfless dharma to be with self. Similarly, for all these container and content worlds, they also speak of them as being real. In reality, this non-Buddhist practice is clinging to permanence. Their desire to want liberation, the view of clinging to self, and the actions of performing life sacrifices are inconsistent. Because cause and effect are reversed, it is called non-Buddhist practice. Wrong reliance has four types: Enumeration: wrongly understanding and clinging to Bodhisattvas. Quote: The definition of wrong reliance is: explained in detail and clearly shown as follows: The great gods such as Brahma, and the gods represented by words such as Ishvara, Vishnu, Indra, etc., arise from the power of accumulating merit and practicing the path. Because the power of practice is great, they have obtained dominion and control over the world. Bodhisattvas who have attained great power are considered to be below the fifth bhumi, or some consider them to be below the eighth bhumi. They are always above the path of seeing. For the benefit of beings, these Bodhisattvas have become the masters of all worldly people, appearing as powerful worldly gods.
Chinese
安住于禅定中。 异见外道不了解，给这些神灵起名为“自在”等，不明白这些世间的大力神是安住于菩萨或利益众生，反而说他们本来就是独立存在的，是整个世界的创造者和安排者，认为没有比他们更伟大的，把他们当作值得尊敬和供养的对象。 为了获得果报而邪行，为了获得自在的地位，而行五火供和持杖等。 以前有一个人丢失了牛，在一个荒凉的寺庙里徘徊，因为寒冷，他在四个方向升起了四堆火。 当太阳升起时，他躺在那里，结果得了一种严重的疾病而死亡。 他的意识转生到三十三天，成为天子。 外道导师通过有漏的神通知道后，他也为了获得那个地位而进行了五火供的苦行。 以前，一位伟大的瑜伽士去城市乞讨时，拿着一个三尖的卡杖嘎，并且唱着歌。 一个小孩从屋顶上掉下来，被卡杖嘎的尖端刺中而死，他也转生到三十三天，成为天子。 为了获得那个地位，他进行了持三尖杖和单尖杖的苦行。 所谓的狗的苦行是说，以前有一只狗被铁链拴着而死，它也转生为大自在天。 他也像那样进行了苦行。 “等”字包括了牛的苦行、灰浴者和独眼者等，他们进行了各种使身体疲惫的邪恶行为。 因为害怕文字太多，所以没有写这些故事。 这些依赖于其他外道的数论派，他们拥有有漏神通的原因是，三毒是平衡的，因为主要的是融入到物质中。 暂时依靠显现的清净的补特伽罗之我和仅仅依靠树叶和灌木，住在山岩或干净的地方，除了杀生之外的九种不善业，仅仅依靠秘密的词语来修
English
They abide in meditative absorption. The heterodox non-Buddhists do not understand, and they give names to these deities such as "自在 (zìzài, Ishvara, Lord)" etc., not understanding that these great powerful worldly deities are abiding as Bodhisattvas or for the benefit of beings. Instead, they say that they are inherently independent and the creators and arrangers of the entire world, considering that there is nothing greater than them, and treating them as objects worthy of respect and offering. They engage in wrong conduct hoping for results, and in order to attain the position of Ishvara, they practice five-fire offerings and holding staffs, etc. Once, a person lost his cow and wandered into a desolate monastery. Due to the cold, he lit four piles of fire in four directions. When the sun rose, he lay there, and as a result, he contracted a severe illness and died. His consciousness was reborn in the Trayastrimsa heaven as a son of the gods. The non-Buddhist teacher, through contaminated superknowledge, knew this, and he also performed the ascetic practice of five-fire offerings in order to attain that position. Once, a great yogi went to the city to beg for alms, holding a three-pronged khatvanga and singing songs. A child fell from the roof and was killed by being pierced by the tip of the khatvanga, and he was also reborn in the Trayastrimsa heaven as a son of the gods. In order to attain that position, he performed the ascetic practice of holding a three-pronged staff and a single-pronged staff. The so-called dog's asceticism refers to a dog that died chained by an iron chain, and it was also reborn as the great Ishvara. He also performed asceticism in that way. The word "etc." includes the asceticism of cows, ash-covered individuals, and one-eyed individuals, etc. They perform various kinds of perverse behaviors that exhaust the body. Because of the fear of too many words, these stories are not written down. These Samkhya followers who rely on other heterodox paths, the reason they possess contaminated superknowledge is that the three poisons are balanced, because the main thing is to be absorbed into matter. Temporarily relying on the manifested pure person-self and relying only on leaves and bushes, dwelling in rocky mountains or clean places, the nine non-virtuous deeds except for killing, and relying only on secret words to practice.
Chinese
凭借（前世）父亲的力量，生起有漏的现量，见到从恶趣转生到善趣，以及从善趣转生到恶趣。由于不了解这些黑白业的牵引，便认为有一个造物主。于是向导师嘎绕请教，问世间谁的权力最大。他回答说，世间权力最大的是自在天、梵天、遍入天和帝释天等。说完，为了获得它们的地位，便实行侍奉五火等各种苦行。将因果颠倒的见解，以及正直的见解，都认为是三毒等分。三毒是由尘构成的贪欲，由黑暗构成的愚痴，以及由勇气构成的嗔恨的差别。如果这三者等分，则融入主物中，不再受生，说是究竟的果。如果不等分，则认为是众生的因。也就是说，如果这三者等分，则自我清净；由于不等分，无法使自我清净，所以再次显现为三界众生。勇气占优势则显现为地狱，黑暗占优势则显现为旁生，尘占优势则显现为饿鬼。同样，尘少则显现为人，勇气少则显现为天，黑暗少则显现为非天，认为是轮回的因。实际上，这三毒等分，是不清净的一切俱生无明，是愚痴无记。外道数论派认为此自性不显现能取所取，便认为是究竟的果——法身。如果详细解释这个道理，也可以称为数论派的导师。追随仙人迦毗罗，认为一切法仅有二十五谛，并且认为了知这些就能解脱。首先是分类的事物和分类的建立。第一是主物、大、我慢三者，十一根，五大种，五唯，共二十四，加上常恒的自我、有知之士，共二十五。主物是尘、黑暗、勇气三者等分。这三者不等分则产生变化，称为大，就像水晶宫一样，是显现影像的基础，从外面。
English
Through the power of (past) fathers, contaminated direct perception arises, seeing beings transmigrating from evil destinies to good destinies, and from good destinies to evil destinies. Since they do not understand the influence of these black and white karmas, they believe that there is a creator. Then they asked the teacher Garab, asking who has the greatest power in the world. He replied that the greatest powers in the world are Ishvara, Brahma, Vishnu, Indra, and so on. After saying this, in order to obtain their status, they practice various ascetic practices such as serving the five fires. They consider the inverted view of cause and effect, as well as the upright view, to be equal parts of the three poisons. The three poisons are the differences of desire composed of dust, ignorance composed of darkness, and hatred composed of courage. If these three are equal, they merge into the principal matter and are no longer born, saying that it is the ultimate result. If they are not equal, they are considered the cause of sentient beings. That is, if these three are equal, then the self is pure; because they are not equal, they cannot purify the self, so they appear again as sentient beings in the three realms. If courage is dominant, it appears as hell; if darkness is dominant, it appears as animals; if dust is dominant, it appears as hungry ghosts. Similarly, if dust is less, it appears as humans; if courage is less, it appears as gods; if darkness is less, it appears as asuras, considering it the cause of samsara. In reality, this equality of the three poisons is the co-emergent ignorance of all impurities, which is the unspecified ignorance of delusion. The non-Buddhist Samkhya school believes that this nature does not manifest the grasper and the grasped, and considers it to be the ultimate result—the Dharmakaya. If this principle is explained in detail, it can also be called the teacher of the Samkhya school. Following the sage Kapila, they believe that all dharmas are only twenty-five tattvas, and that liberation can be achieved by knowing these. First, there are the classified objects and the establishment of classification. The first is the principal matter, the great, and the three egos, the eleven faculties, the five great elements, and the five tanmatras, totaling twenty-four, plus the constant self, the knowing person, totaling twenty-five. The principal matter is the equality of dust, darkness, and courage. When these three are unequal, they produce changes, which are called the great, like a crystal palace, which is the basis for the appearance of images, from the outside.
Chinese
声音等变化的影像显现，从内里显现主要者的影像。那二者混合，就说我享受境。由尘、暗、心力三者变化产生我慢。由尘、嗔恨变化产生十一个根，即：眼、耳、鼻、舌、皮，这是五个知觉根；头、手、脚、排泄道、生殖器，这是五个行动根；以及共通的心。由心力变化产生十个，即：地、水、火、风、空，这是五大；色、声、香、味、触，这是五唯，共十个。由黑暗变化产生的是前二者的助手，不产生另外的果。因为变化的诸法存在于主要者的一个自性中，所以说果存在于因中，即因泥土产生果瓶子，根源上说产生幼兽。又，因为不存在的不会产生，所以因缘产生果。而且，变化的诸事物存在于主要者的自性中，将不明显的显现出来，所以称为自生。变化的诸事物坏灭时，也不是完全坏灭，而是融入主要者的自性中，变得不明显。又，在自在黑天的续部中说：从自性产生大，从大产生我慢，从我慢产生十六种组合，从五唯产生五大。这样。享受二十一种变化之法的是：我，常，有知觉的补特伽罗。也就是我，常，唯一，有知。又，因为没有变成行者的行境，所以说不是真实显现。学者的喜悦说：有些是三 गुण (藏文，梵文天城体，梵文罗马拟音，汉语字面意思)自性，常恒想要因、时、果圆满。这样。四种分类是：通过知者和所知来分类，通过自性和变化来分类，通过因和果来分类，通过胜义和世俗来分类。第一种是：我只是知者，其他都是所知。第二种是：四边，主要者只是自性。大、我慢、五唯，这七个是二者。十一个根和五大，这十六个是