Chinese
是外道。确定这两者有四个方面：体性、词义、分类和归纳。体性是对于邪慧的颠倒宗派显着地执着。词义是由于对于恶见有所执持，对于恶行有所依靠，所以是外道。他们自己的观点是，认为心专注于意义，并且不错误地作为学习的基础。也就是在《梵网经》中说： “姆（藏文，梵文天城体：मु，梵文罗马拟音：mu，汉语字面意思：姆）是指法性，斯泰格（藏文，梵文天城体：स्तैग्，梵文罗马拟音：staig，汉语字面意思：斯泰格）是指证悟之处。” 如果对外道进行分类，有三百六十种邪见，六十种坏聚见山，二十五种著名的我见，二十种一般的我执，十种个别的我执，六个导师的传统，六个外道部派，以及四种姆的见解。归纳是：所有这些都归结为断见和常见两种。如《摄事品》中说：“坏聚见等六十二见，都归结为二。” 以及《梵网经》中说：“梵天的见解虽然不可思议，但简而言之就是常见和断见。这样，三百六十种见解有三种依据的方式：从时间的角度计数，从导师的角度计数，以及从蕴的角度计数。对于过去的边际进行一百二十种思辨，对于现在的边际进行一百二十种思辨，对于未来的边际进行一百二十种思辨，总共三百六十种。从导师的角度计数是：导师光护圆满行的六十种见解，导师富兰那迦叶的六十种见解，导师迦旃延子胜军的六十种见解，导师迦留陀夷的六十种见解，导师光护圆满行的六十种见解，导师毗卢胝迦旃延的六十种见解，总共三百六十种。从蕴的角度计数是：自性的过失八种，邪道的过失十二种，共二十种。自性的过失八种是：视（某种事物为）因，视（某种）行为为正确，视（某种）感受的改变为正确，视（某种）毛发的改变为正确，视（某种）鞋服的改变为正确，视（某种）装饰品的改变为正确，依靠苦行为正确，以及违犯戒律。邪道的过失十二种是：外道，正道，秘密真言
English
They are the Tirthikas. Defining these two has four aspects: essence, definition, classification, and summary. The essence is the manifest attachment to the perverse tenets of wrong wisdom. The definition is that they are called Tirthikas because they cling to bad views and rely on bad conduct. Their own view is that the mind is engaged in meaning and that the basis of learning is not mistaken. As it says in the Brahma Net Sutra: "'Mu' (藏文，梵文天城体：मु，梵文罗马拟音：mu，汉语字面意思：Mu) means the nature of Dharma, and 'Steg' (藏文，梵文天城体：स्तैग्，梵文罗马拟音：staig，汉语字面意思：Steg) means the place of realization." If Tirthikas are classified, there are three hundred and sixty wrong views, sixty mountains of destructible aggregates, twenty-five famous views of self, twenty general self-grasps, ten specific self-grasps, the traditions of six teachers, six Tirthika schools, and four views of Mu. The summary is: all of these are summarized into two: nihilism and eternalism. As it says in the Compendium: "Like the sixty-two views of destructible aggregates, they are all summarized into two." And as it says in the Brahma Net Sutra: "Although the views of Brahma are inconceivable, in short, they are eternalism and nihilism. Thus, there are three ways to rely on the three hundred and sixty views: counting from the perspective of time, counting from the perspective of teachers, and counting from the perspective of aggregates. There are one hundred and twenty speculations on the past extreme, one hundred and twenty speculations on the present extreme, and one hundred and twenty speculations on the future extreme, totaling three hundred and sixty. Counting from the perspective of teachers: the sixty views of teacher Purana Kassapa, the sixty views of teacher Makkhali Gosala, the sixty views of teacher Ajita Kesakambali, the sixty views of teacher Pakudha Kaccayana, the sixty views of teacher Sanjaya Belatthiputta, and the sixty views of teacher Nigantha Nataputta, totaling three hundred and sixty. Counting from the perspective of aggregates: eight faults of nature and twelve faults of wrong paths, totaling twenty. The eight faults of nature are: viewing (something) as a cause, viewing (some) conduct as correct, viewing the alteration of (some) feeling as correct, viewing the alteration of (some) hair as correct, viewing the alteration of (some) shoes and clothes as correct, viewing the alteration of (some) ornaments as correct, relying on asceticism as correct, and violating precepts. The twelve faults of wrong paths are: outsiders, the correct path, secret mantras.
Chinese
以及大秘密者四种。外道有三种：胜论派、名称派、以及随自显现一派。真实者有三种：深奥微细、以及广大。密咒者有三种：种姓行者、种姓住者、种姓合者。大秘密者有三种：大行猛力者、胜伏者、以及胜方便者。如是二十种，以见续和违犯学处为基础，故无差别。其他十八种，加上下面将要出现的我见二十种，总共三百六十种。坏聚见山六十种是：如我即我，如我所生，如我所住如器，如我之眷属。将其与五蕴结合为二十，再与时间结合为六十。数论派的我见二十五种是：五境，五根，共十种。举和放，伸和屈四种。微尘和黑暗两种，共十六种。四大种，共二十种。我，方，时，意，虚空，共二十五种。是常的见解。二十种我见山是：我是色，有五个。我具有色，有五个。色是我，有五个。色具有我，有五个。将四种我与五蕴结合为二十。十种我执是：执著为因的我，执著为食者的我，执著为作者的我，执著为有权势的我，执著为自主者的我，执著为清净的我，执著为烦恼的我，执著为处所的我，执著为未解脱的我，以及执著为瑜伽的我。即是之前所说的六师。六种外道是：瓦头戴头盖骨者，食人肉者，犀角赶驴者，远投者，平庸者，以及断灭者六种。四种续见是：视自性为因者，视作者为因者，视自在天为因者，以及视时为因者。总而言之，安住于常断二见之中。其中，说断见者有两种：立宗和破斥。首先是立宗：说断见者说，没有前后世，没有业果，没有遍知一切的导师，众生也只有人与旁生这些看到的，没有天和
English
and the four of the Great Secret ones. Among the outsiders, there are three: the Vaiśeṣika, the Nominalist, and the one-sided self-appearance. Among the correct ones, there are three: profound and subtle, and vast. Among the Mantrayana practitioners, there are three: those who practice according to lineage, those who abide in lineage, and those who unite with lineage. Among the Great Secret ones, there are three: those who greatly practice fierce force, those who conquer, and those who use conquering methods. Thus, in twenty, there is no distinction because the view of the tantra and the violation of vows are the basis of all. In the other eighteen, counting the twenty views of self that will appear below, there are three hundred and sixty. The sixty mountains of perishable aggregates are: like the self is the self, like arising from the self, like abiding in the self as a vessel, like the self's retinue. Applying this to the five aggregates makes twenty, and applying it to time makes sixty. The twenty-five views of self of the Sāṃkhya are: five objects, five senses, making ten. Lifting and placing, stretching and contracting, making four. Atoms and darkness, making two, making sixteen. Four elements, making twenty. Self, direction, time, mind, space, making twenty-five. These are views of permanence. The twenty mountains of views of self are: the self is form, there are five. The self possesses form, there are five. Form is the self, there are five. Form possesses the self, there are five. Applying the four selves to the five aggregates makes twenty. The ten self-graspers are: the self that grasps as a cause, the self that grasps as a consumer, the self that grasps as an agent, the self that grasps as having power, the self that grasps as the meaning of self, the self that grasps as pure, the self that grasps as afflicted, the self that grasps as a place, the self that grasps as not liberated, and the self that grasps as yoga. These are the six teachers mentioned earlier. The six Tirthika groups are: the group with fox heads and skull caps, the group that steals and eats human flesh, the group that chases rhinoceroses and donkeys, the group that throws far, the group of commoners, and the group of annihilationists, making six. The four tantric views are: those who view nature as the cause, those who view the agent as the cause, those who view Īśvara as the cause, and those who view time as the cause. In summary, abiding in the two views of permanence and annihilation. Among them, there are two who speak of annihilation: asserting and refuting. First, asserting: those who speak of annihilation say, there is no past or future life, there is no cause and effect of actions, there is no teacher who knows all, and beings are only humans and animals that are seen, there are no gods and
Chinese
他们说，没有佛，也没有地狱和饿鬼。首先，没有前世和后世，身体由四大组成，心由虚空组成。死亡时，身体融入四大，心消散于虚空。没有从前世而来，也没有往后世而去。在《梵网经》中说：『美女烹调佳肴，尽情享用。人未死之前，尽情享受。像马一样吃，像驴一样劳动。死后，这些都无用处。人死后，骨灰随风飘散，怎可能有再生？』他们这样说。对此进行反驳分为两部分。首先，通过果的理由来证明存在前世：刚出生的婴儿，是具有法性的，前世已经存在，因为他们未经教导就能自然而然地站立行走，就像学习字母表后就能阅读一样。如果说理由不成立，那么如何解释刚出生的羔羊知道去吮吸母乳？这正是前世习气的体现。第二，通过自性的理由来证明存在后世：临终时的心识，是具有法性的，它会取后世的身体，因为它仅仅是心识的存在。就像睡眠中的心识一样。如果有人说，即使仅仅是心识的存在，也不会取后世的身体，那么这是为什么呢？这是因为没有遍及，理由不成立。如果仅仅是心识的存在，为什么不取后世的身体呢？如果说是因为六识停止了，那么在昏厥的时候，六识也停止了，那么之后也不应该醒来。第二，认为没有业果：行善的果报是获得善趣，作恶的果报是堕入恶趣，这些都是不存在的，因为此生的苦乐都是偶然的。对此进行反驳：善恶之业，是具有法性的，无论做什么都会成熟其果报，这是誓言。因为异熟果和因果之间的混淆很少，就像种子和果实一样。如果说理由不成立，那么从种子中种下，应该生长出豆子。如果承认，那么显而易见。此外，善恶之业，是具有法性的，果报不会欺骗，因为六道众生都有苦乐。就像麻风病人和国王一样。如果有人说，这不是由业产生的，而是由各种因缘组成的，是一种能力。
English
They say that there is no Buddha, and no hells or pretas. Firstly, there are no past and future lives, because the body is composed of the four elements, and the mind is composed of space. At the time of death, the body dissolves into the four elements, and the mind vanishes into space. There is no coming from a previous life, and no going to a future life. In the Brahma Net Sutra, it says: 'Beautiful women cook delicious food and enjoy it to the fullest. Before one dies, enjoy whatever one can. Eat like a horse and labor like a donkey. After death, these are of no use. When a person dies, the ashes are carried away by the wind, how could there be rebirth?' They say this. Refuting this is in two parts. Firstly, proving the existence of a previous life through the reason of the result: This newborn child, which is the subject, has a previous existence, because they naturally stand and walk without being taught, just as one can read after learning the alphabet. If it is said that the reason is not established, then how do you prevent the fact that a newborn lamb knows to suckle its mother's milk? That is the prior habituation of previous lives. Secondly, proving the existence of a future life through the reason of nature: The mind at the time of death, which is the subject, will take a future body, because it is merely the existence of mind. Like the mind in sleep. If someone says that even if it is merely the existence of mind, it will not take a future body, then why is that? It is because there is no pervasion, the reason is not established. If it is merely the existence of mind, why does it not take a future body? If it is said that it is because the six consciousnesses have ceased, then in the state of fainting, the six consciousnesses also cease, so one should not wake up afterwards. Secondly, believing that there is no cause and effect of actions: The result of doing good is attaining higher realms, and the result of doing evil is being born in lower realms, these do not exist, because all the happiness and suffering of this life are accidental. Refuting this: Good and evil actions, which are the subject, whatever is done will ripen its result, this is a vow. Because there is little confusion between the ripening result and cause and effect, just like seeds and fruits. If it is said that the reason is not established, then if seeds are planted, beans should grow. If you admit that, then it is obvious. Furthermore, good and evil actions, which are the subject, the result will not deceive, because the six realms have happiness and suffering. Like lepers and kings. If someone says that it is not produced by actions, but is composed of various conditions, it is a capacity.