Chinese
难道说是古老的宗教术语吗？ 借鉴了佛教的例子。 虽然难以考证，但即使那样，也只有像宗教的八正道那样的说法，不会有独立的口诀传承。 还有，格鲁派的宗教术语，世俗谛的量成立等等，主要进行思辨和禅修。 宗喀巴大师在世时没有出现争论，圆寂后，萨迦派和噶举派都尽其所能地进行驳斥。 用文字写下来的宁玛派也特别有很多预言，那些全部都已经刻在木板上了。 虽然需要反驳，但需要把记得的都反驳完，还是需要重新进行反驳呢？ 还是说要提出前人没有发现的新过失呢？ 如果后来的格鲁派有新的宗义，那么对那些也应该像那样进行反驳吗？ 其他的，现在战争正盛行，宗派的辩论似乎已经消失了。 宗派的辩论，只有在互相都不失去僧人的身份的时候才会出现。 一般来说，诽谤菩萨和舍弃佛法的行为是最严重的，比五无间罪还严重。 所有的经藏里都这么说，所以格鲁派也说，其他所有都不是佛法，其他人也说格鲁派是魔鬼，我们完全不赞同这样的说法。 还有说“持有裸体外道见解的人”也是毫无意义的胡说八道。 所谓“持有裸体外道见解的人”，如果指的是裸体外道本身，那就变成了没有词语区分，就像说“有耕田人面孔的这个人”，就变成了没有分析的词语。 因为那不是耕田人本身，而是能理解为戴着耕田人的面具一样。 所以，在这里，“持有裸体外道见解的人”做了，不是裸体外道，而是理解为持有那个见解，而不是说裸体外道本身。 如果那样认为，不是裸体外道，而是持有裸体外道见解的那个人是谁呢？ 如果认为是认为一切法无自性的中观自空派，那就和说不是佛教徒相矛盾。 又如果认为是那样的外道，那又是谁呢？ 以前也没有出现过不是裸体外道，但是和裸体外道见解相同的外道。
English
Is it just old religious terminology? It draws examples from Buddhism. Although it's difficult to verify, even then, there are only explanations like the religious eightfold noble path, and there won't be independent instructions and oral transmissions. Also, the Gelugpa's religious terms, the establishment of conventional truth, etc., mainly engage in speculation and meditation. When Je Rinpoche (Tsongkhapa) was alive, there were no disputes. After his passing, the Sakya and Kagyu schools all refuted as much as they knew. The Nyingma school, in written form, also has many prophecies, all of which have been carved into woodblocks. Although it's necessary to refute, is it necessary to refute everything that's remembered, or is it necessary to refute again? Or should new faults that previous people haven't found be pointed out? If the later Gelugpas have new tenets, should those be refuted in the same way? Otherwise, now war is rampant, and sectarian debates seem to have disappeared. Sectarian debates only happen when both sides don't lose their monastic decorum. In general, slandering Bodhisattvas and abandoning the Dharma are the most serious actions, even worse than the five heinous crimes. All the sutras say so, so the Gelugpas also say that everything else is not Dharma, and others say that Gelugpas are demons. We completely disagree with such statements. Also, saying "those who hold the views of the naked ascetics" is also meaningless nonsense. When referring to "those who hold the views of the naked ascetics," if it refers to the naked ascetics themselves, then it becomes a statement without distinction, like saying "this person with the face of a farmer," which becomes a statement without analysis. Because that's not the farmer himself, but it can be understood as wearing the mask of a farmer. Therefore, here, "those who hold the views of the naked ascetics" did, not the naked ascetics, but it's understood as holding that view, not referring to the naked ascetics themselves. If that's the intention, who is it that is not a naked ascetic but holds the views of the naked ascetics? If it's thought to be the Madhyamaka self-empty school that believes all phenomena are without inherent existence, then it contradicts saying they are not Buddhists. Also, if it's thought to be such a non-Buddhist, then who is that? There has never been a non-Buddhist who is not a naked ascetic but has the same views as the naked ascetics.
Chinese
藏语中，胜者或者，汉语中，刹耶拏（梵文天城体：Kṣayaṇa，梵文罗马拟音：Kṣayaṇa，汉语字面意思：灭尽），藏语中，灭尽者是：生命和补特伽罗的自主之义。那本身，体性是常，而状态是无常，说是那是真实成立的，以及，不欲一切杂多显现为无实，通过裸体外道所许的九义知识能够明了通达。 还有，外道裸体派认为一切境皆无，因此能知晓遮止在境上的戏论。知晓那，说成是进入解脱道之方向，就是这样。虽是佛教徒，却成了虽非从解脱而成佛，却说有解脱道，因此成了向外道转化的状态。因为成了从佛教的脚下脱离的魔鬼，所以对那没有什么可说的。这确实是，指鬘裸体派也说一切皆无的声音，虽然成了眼角触及的回忆，但是，先前出现的无衣外道变成指鬘的那个，也是，认为解脱是无，哪里会认为一切所知是无呢？ 还有，说通过知晓断除境上的戏论，这与格鲁派，以及，其他名相派的一些法相术语或许相符。不观待遮止境之相，而是通过遮止有境识之作用，认为能证悟实相的噶举派之宗义，则成了自相矛盾，是能理解的。在那之中，说“从那之中欲求此”，那之中的“那”是无有分别的词语。对于那，如果刚说完世俗是量成立的，和，裸体派二者，就出现“从那之中”的话，还能理解一些，但是，通过知晓断除境上的戏论，从那之中，如果说“从断除戏论之因中欲求此宗义”，那就成了不通顺。在不了解写作的情况下写作，有什么必要呢？ 裸体派先前哪里会认为一切所知皆无呢？因为不会有任何人认为一切所知皆无，因为与现量相违太严重了，所以不会有人相信那种说法。如果自己想当然地认为一切显现皆无，那本身就是无有止境的诽谤断见，所以，不仅永远不可能走向解脱，而且比顺世外道还要更加颠倒。 还有，认为无是解脱是可能的，即承认解脱是无
English
In Tibetan, Gyalwa Pa or, in Chinese, Kṣayaṇa (Sanskrit Devanagari: Kṣayaṇa, Sanskrit Romanization: Kṣayaṇa, Chinese literal meaning: Exhaustion), in Tibetan, the Exhauster is: the meaning of self-ownership of life and person. That itself, the essence is permanent, while the state is impermanent, saying that it is truly established, and, not wanting all diverse appearances to be unreal, it can be clearly understood through the nine meanings of knowledge accepted by the naked ascetics. Furthermore, the naked ascetic sect believes that all objects are non-existent, therefore they can know how to prevent elaboration on objects. By knowing that, saying that it enters the path of liberation, is like this. Although they are Buddhists, they have become such that even though they are not enlightened from liberation, they say there is a path to liberation, thus they have become in a state of turning to outsiders. Because they have become demons who have left the foot of Buddhism, there is nothing to say to them. This is indeed, Angulimala's naked sect also says the sound that everything is non-existent, although it has become a memory caught in the corner of the eye, but, that ancient naked ascetic who became Angulimala, also, thinks that liberation is non-existent, how could they think that all knowable things are non-existent? Furthermore, saying that by knowing how to cut off elaboration on objects, this may be in accordance with the Gelugpa, and, some other philosophical terms of the name-giving schools. Without relying on preventing the characteristics of objects, but by preventing the effort of the consciousness of the object-possessor, the Kagyu school of thought that believes that the true nature can be realized, has become self-contradictory, which can be understood. In that, saying "From that, desiring this," the "that" in that is a word without distinction. For that, if it is said immediately after saying that the conventional is validly established, and, the two naked ascetics, then if "from that" appears, it can be understood somewhat, but, by knowing how to cut off elaboration on objects, from that, if it is said "from the cause of cutting off elaboration, desiring this tenet," then it becomes incoherent. What is the need to write without knowing how to write? How could the naked ascetics previously think that all knowable things are non-existent? Because no one would think that all knowable things are non-existent, because it is too contradictory to direct perception, so no one would believe such a statement. If one arbitrarily thinks that all appearances are non-existent, that itself is an endless slanderous nihilistic view, therefore, not only is it never possible to go towards liberation, but it is also more inverted than the Charvaka. Furthermore, it is possible to think that non-existence is liberation, that is, admitting that liberation is non-existence.
Chinese
因为担心被采纳，所以为了阻止分别说者，就必须承认实有。在藏地，从以前到现在，那些说成是无实有的佛的人，以及许多印度的中观派，都愚昧地倾向于此。关于各宗派，以前被采纳的裸体胜者派，也不认为解脱是什么都没有，而是承认有形体。一般来说，一些外道徒也希求从痛苦中解脱，如自在天派和遍入天派等。有些认为从动摇中解脱才是解脱，如裸体胜者派一样。有些认为融入和变成无伴侣的孤独者才是解脱，如吠陀末端派和数论无神论者等。有些认为是极度的解脱，即认为解脱什么都没有，这是一种断见。所有这些，因为将非解脱误认为解脱，所以是极大的错误。特别是，融入、无伴侣和什么都没有的解脱是不可能的，如同兔子角一样。另外两种，存在与否还有待考察。即使存在，也不是解脱。在没有理解任何差别的情况下，不要像狗一样嗅着食物乱叫，显出愚蠢的样子。总的来说，关于微细的无常，微细的痛苦和二种无我等的说法，是佛陀自己体验后才向他人宣说的。通过佛陀的引导，其他圣者们也才能见到。因此，救护者自己宣说见道之路，是应该做的。不是佛陀的追随者，即使模仿着说，也不能解脱他人，因为自己没有证得那个实相。例如，虽然可以口头说说从藏地到邬金（Orgyen，乌仗那）的道路，但如果没有亲自去过，就不能引导他人。可以肯定的是，在佛陀的教法之外，原本就没有这些佛教术语。后来可能在汉藏地区出现一些伪造的，但绝对不会走向解脱。裸体派的见解执持着，等等，仅凭这一颂诗就同时揭示了许多自身的过失。现在如果考察其他如班智达等词句的含义，就会发现这与内道的密宗六支瑜伽，以及外道所说的
English
Fearing that it would be adopted, it became necessary to assert substantial existence in order to prevent the Vaibhashikas. In Tibet, from the past to the present, those who say that the Buddha is non-existent, and many Indian Madhyamikas, are foolishly inclined towards this. Regarding the various schools, the naked Jinas, who were previously adopted, do not think that liberation is nothing, but rather acknowledge form. Generally, some non-Buddhists also desire liberation from suffering, such as the Ishvara and Vishnu schools. Some think that liberation from agitation is liberation, like the naked Jinas. Some think that absorption and becoming a solitary companion is liberation, like the Vedanta and Samkhya atheists. Some think of extreme liberation, that is, thinking that liberation is nothing, which is a kind of nihilistic view. All of these are great mistakes because they identify non-liberation as liberation. In particular, absorption, being without a companion, and the liberation of having nothing are impossible, like a rabbit's horn. The other two, whether they exist or not, are subject to examination. Even if they exist, they are not liberation. Without understanding any differences, do not wave your nose like a dog smelling food, showing a foolish sign. In general, the explanation of subtle impermanence, subtle suffering, and the two kinds of selflessness, etc., was taught by the Buddha to others after experiencing it himself. Through the Buddha's guidance, other noble ones were also able to see it. Therefore, it is the job of the protector himself to speak of the path of seeing. Even if someone who is not a follower of the Buddha imitates and speaks in that way, they cannot liberate others, because they have not attained that reality themselves. For example, although one can verbally talk about the road from Tibet to Oddiyana, if one has not gone there oneself, one cannot guide others. It is certain that these Buddhist terms did not exist from the beginning outside the Buddha's teachings. Later, some forgeries may have appeared in the Han and Tibetan regions, but they will definitely not lead to liberation. The view held by the naked ones, etc., this single verse alone simultaneously reveals many of its own faults. Now, if we examine the meaning of other words such as Pandit, we will find that this is related to the six yogas of inner tantra, and the
Chinese
六者似乎是意义统一的解说。即使在内道的六种结合中，也有仅生起次第的，也有仅圆满次第的，也有二者兼有的。此处似乎是时轮的六种结合和结合之源。时轮六结合的理解，似乎也没有完全到位。关于根境所依之生起，以及说根境有同类，也只是言辞上的少许相似而已。如果不能以所依的集合作为能依集合的理由，那么因为是同类就能集合，就更不确定了。外道自在行者们不这样认为，因为诸元素是唯一，所以没有生起和摄集。关于时轮六结合，没有将境摄集于内的说法，也不是认为从元素摄集于内的原因，根境就会摄集于内。三十六界的说法，在外道的咒语传承和医药中也没有出现，只是内道中有。说摄集精华就能摄集糟粕，无论谁说都不合理。在没有达到高深证悟之前，精华仅仅是隐藏起来而已，如何摄集？因为从最初生起于相合次第，所以，此处将摄集精华就能摄集糟粕，作为相合次第的字面意思。一般来说，将精华从外向内摄集，将糟粕向内摄集有什么必要？有什么利益？做了关于感官和明点的精华的说法，什么是精华，什么是糟粕？关于五大产生界糟粕的方式，列举了打哈欠、饥饿、麻木、疲劳、睡眠、观看倾听、歌舞行走等，这是愚蠢的表现，因为那些只是行为的表现，就像身体里的血肉一样，不可能作为界存在。如果元素和那些结合在一起，或许可以显示那是元素的作用，但不会成为界。三十六界是身体的界，界的意义也不是指原因的意义和法界的意义。虽然是说脉界风的时节的界，但如果那些是那样的界，那么胆汁、痰等等。