English
oṃ. The doctrines of Ishvara (Lord Shiva) and the songs of Vishnu, etc., are mostly similar in view to the Charvaka (materialist) and the Vedanta (end of the Vedas). There are many explanations of these that are similar to the Prasangika and Svatantrika Madhyamaka. The Charvaka and the Grammarians, and the 'inverted sun' schools also arose as sects in the past, but there are no sects now, only books. The extent to which non-Buddhist systems have become external to the Victorious One's teachings is entirely due to their belief in a self of the person. The Naked Ascetics (Ajivikas) and the Vaisheshikas (Particularists) believe that phenomena are empty of a creator. The Materialists, the Vaisheshikas, and the Vedantas, and the doctrines of the gods Vishnu and Shiva, all believe in a creator. The Samkhyas (Enumerators) and the Charvakas have both beliefs, some believing in a creator and some not. Now, discarding all eight non-Buddhist systems, about seven rely on the doctrines of Ishvara and Vishnu, and the Vedanta, so they believe in a creator. Belief in a self is the root of samsara. Adding the view of a creator on top of that is a double layer of wrong views. Most of the non-Buddhists who establish systems are called 'wandering ascetics,' which are now known as sannyasis. Most Brahmins are followers or students of these. These are the ones who hold the Vedanta and the doctrines of Vishnu. Those who hold only the Great Ishvara as their deity are the Jangamas and the Shaiva Siddhanta Brahmins. Those who hold only the Great Vishnu as their deity are also called Vaishnavas. There is a sect called Udasin. There is also a sect called Saktas who hold only the goddess Uma as their deity. These who are known as Yogis are generally followers of the siddha Goraksha. Internally, there are also followers of other siddhas, so all were formerly Buddhists. From the middle period onwards, they practice the instructions of Goraksha and the various siddhas as appropriate. Although the tenets have mostly become external, mixing the doctrines of the Ishvara school and the atheism of the Samkhyas, the non-Buddhists are disguised. There are still some scattered Buddhists. These Buddhists and non-Buddhists mainly use Sanskrit, the language of Dharma. They also have their own languages. Also, the Dervishes or Sufis, the Qalandars, the Qazis, the Sayyids, the Bairagis, etc., are all barbarians. Their treatises, letters, and languages are also their own separate systems. Those that exist today
Chinese
所有宗教里最差劲最下等的，就是外道徒。而且现在外道规矩里，几乎是只要有发髻就一定不是班智达。有发髻的，是苦行者的来源，是安住梵行的来源。有发髻的还俗了，就要剃发，光头，是否梵行都有可能。总的来说，有学问的人少，大部分都是以愚蠢为基础。求学者是否梵行都剃发，所有的外道班智达都要变成光头了。说这么多，是为了让大家明白方向。现在外道的情况只是简单提一下，详细写就太长了。现在这张纸上的文字，从“是这样”到前面为止，虽然说是反驳者写的，但迦ান্যकुब्ज（梵文天城体：कान्यकुब्ज，梵文罗马拟音：Kānyakubja，汉语字面意思：卡ান্য库布扎）这个地方并不是中心地区。佛教规矩里，婆罗门村庄卡瓦涅卡（Kavanyaka）的外面西边稍远的地方。外道规矩里的中心地区是指恒河和亚穆纳河之间，所以不在那个方向。还有，所谓मध्यदेश（梵文天城体：मध्यदेश，梵文罗马拟音：madhyadeśa，汉语字面意思：中央之地），如果把“中央之地”这个词的范围扩大，那就是指整个太阳底下的世界了，没必要特别说是“中央之地”。कान्यकुब्ज（梵文天城体：कान्यकुब्ज，梵文罗马拟音：Kānyakubja，汉语字面意思：卡ান্য库布扎）是梵语，俗语叫卡努扎（Kanauja），出生在那里的人可能性比较大。那里没有学校，现在外道的寺庙在瓦拉纳西。还有，就像印度人说黑人一样，不会把“中央之地”这个词用在别的地方。从德里到西边的海，和到东边的海距离一样，如果说只有德里是中央之地，那卡努扎就在东边了。所以说中央之地是कान्यकुब्ज（梵文天城体：कान्यकुब्ज，梵文罗马拟音：Kānyakubja，汉语字面意思：卡ান্য库布扎）是没影儿的事。所谓克肖吉日（Kesogiri）的这个人的大儿子，羊年的时候来西藏做生意了。现在卫藏那边有卡庸巴（Kayongba）的人。所谓文化之类的，还有所谓获得解脱的方法，也都是把地方官的闲话随便写下来的。引导获得解脱的论典才是文化的精华，声音等是共同的文化。如果说文化，那么三藏都是文化的主要内容，看来他没明白啊。之后，就说是真正的语录了。
English
Among all religions, the worst and most inferior are the Tirthikas (non-Buddhists). Moreover, nowadays in the non-Buddhist tradition, it's almost a given that if someone has matted hair, they are not a Pandit (scholar). Those with matted hair are considered sources of ascetics and those who abide in celibacy. If someone with matted hair returns to lay life, they must shave their hair, become bald, and may or may not remain celibate. In general, there are few scholars, and most are based on ignorance. All students, whether celibate or not, shave their heads, so all non-Buddhist Pandits will become bald. I mention this much to clarify the direction. The current situation of non-Buddhists is just briefly mentioned; writing in detail would be too long. The words on this paper, from "it is like this" to the beginning, although said to be written by a refuter, the place Kānyakubja is not the central region itself. In the Buddhist tradition, it's a bit far to the west outside the Brahmin village of Kavanyaka. The central region in the non-Buddhist tradition refers to the area between the Ganges and Yamuna rivers, so it's not in that direction. Also, the term Madhyadeśa, if the meaning of "central region" is broadened, it refers to the entire world under the sun, so there's no need to specifically say "central region." Kānyakubja is Sanskrit, and in the vernacular it's called Kanauja, so it's more likely that someone was born there. There are no schools there; nowadays the non-Buddhist monasteries are in Varanasi. Also, just like Indians refer to black people, they don't use the term "central region" for other places. The distance from Delhi to the western sea and to the eastern sea is the same, so if only Delhi is said to be the central region, then Kanauja would be to the east. Therefore, saying that the central region is Kānyakubja is a baseless rumor. The eldest son of this so-called Kesogiri came to Tibet for business in the Year of the Sheep. Nowadays, there are Kayongbas in the Ü-Tsang region. The so-called culture and the way to attain liberation are just random gossip written down from the conversations of local officials. The treatises that guide one to attain liberation are the essence of culture, while sounds and the like are common culture. If we're talking about culture, then the Tripitaka is the main content of culture, but it seems he doesn't understand that. After that, it is claimed to be the actual sayings.
Chinese
询问束缚解脱和解脱的意愿，有这样的说法。对于这类词义，藏地的智者善知识们，在所有新旧著作中都说“询问时”或者“询问于”，不会出现“询问于”这样的说法。在任何显经密续的论著中都没有这样翻译的。这似乎是后世俗人的玩笑和花言巧语等文字抄写者模仿使用的词语，如果是在谈论佛法，这也是一种用词错误。现在世俗的坏人文章里会出现。某某人欺骗了某某人，不把没有造成严重后果的情况说成“不呈报”，这种说法是罪人们的口头禅。双语结合的诗节，这三个“肖洛迦”也一样。如果是印度外道有思想的愚人所作，那有什么可说的呢？看起来不像外道的续部或者智者的著作。因为梵语的诗节必须符合韵律，而这个没有韵律。那是怎样的呢？这里每一句有八个音节。八个音节的韵律，如果是等韵，就是“随赞”，如果是不等韵，就是“口面”。半等韵没有八个音节。如果是声明韵，不计算后置字母，所以不一定是八个音节。四句的轻重音和音节相同的韵律有五种，就是“随赞”。“等同衡量足吉祥，电鬘以及婆罗门子。”就是这样。第一个“等同”的八个音节的字母，应该是轻重、轻重轻重，而“bhūtātmanotbhava man”这个是重重轻、重轻轻轻轻轻。第二句“tindratabiṣasacaryaḥ”这个是重轻轻轻轻轻重轻重。下面的词句也用这种方法类推就可以知道，一开始就不是“等同”的韵律。第二个“衡量”是“等同”的反转，应该是轻重轻重轻重轻重，但这个如上所说，没有交替。第三个“足吉祥”是，经文中如果“bhā dag ga dag rka”，
English
Regarding the inquiry about the desire for bondage, liberation, and emancipation, it says, "There is such a statement." For this kind of word meaning, Tibetan scholars and virtuous spiritual friends, in all old and new compositions, say "when asked" or "asked to," but there will not be a saying like "asked to." In any Sutra, Tantra, or commentary, there is no such translation. This seems to be a mimicry of words used by later worldly jokers and flatterers, etc., when copying texts. If one is speaking of Dharma, this is also a verbal error. Nowadays, it appears in the writings of worldly bad people. The saying that someone deceived someone, and not reporting the situation when it didn't cause serious consequences, is the mantra of sinners. These three shlokas, which are verses combined in two languages, are the same. If they were made by an Indian heretical, thoughtful fool, what is there to say? It doesn't seem like an external Tantra or a scholar's work. Because Sanskrit verses must conform to meter, but this one doesn't have meter. How is that? Here, each line has eight syllables. The meter of eight syllables, if it is equal meter, is "Anushthubh," and if it is unequal meter, it is "Mukha." There is no eight-syllable half-equal meter. If it is a Jati meter, the post-vowel is not counted, so it is not necessarily eight syllables. There are five meters where the four lines have the same heavy and light syllables and the same number of syllables, which are "Anushthubh." "Equal measure, foot auspicious, electric garland, and Brahmin's son." That's how it is. The letters of the first "equal" eight syllables should be heavy-light, heavy-light, heavy-light, but "bhūtātmanotbhava man" is heavy-heavy-light, heavy-light-light-light-light. The second line, "tindratabiṣasacaryaḥ," is heavy-light-light-light-light-light-heavy-heavy. If you infer the following words in the same way, you will know that it is not the "equal" meter from the beginning. The second "measure" is the reverse of "equal," it should be light-heavy-light-heavy-light-heavy-light-heavy, but this, as mentioned above, has no alternation. The third "foot auspicious" is, in the text, if "bhā dag ga dag rka,"
Chinese
如果那个是扎（藏文：ཛ་，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：扎）的话，那么所有都是轻的。在第三个音步的位置上，所谓的嘎瓦尔古（藏文：གཱབལྐུ་）也是扎（藏文：ཛ་，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：扎），因为塔（藏文：ཏ་，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：塔）的结尾也变成轻的了。第三个是具有弯曲入口的，第一个和第三个音步的第四个字母之后需要有一个全部轻的。这个的第三个没有。第四个也只是玛（藏文：མ་，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛）的程度，第四个音步的第七个字母也是轻的，或者第二个和第四个的第七个是轻的都可以。但是，这个里面，第一个颂的第二个音步的第七个字母是“ཙརྱཿ”的ཙ་，那个不是轻的。而且在下面的颂里面，དེ་ཤཱི་དེ་的དེ་，ནུསྨྲྀཏྲ་的ནུ་，མུཀྟའི་的མུཀྲ་，这三个也不是轻的。在不同的“ཡངས་མ་”中，第五个“བྷ་ཡངས་”是所有音步的第四个字母之后，བྷ་（藏文：བྷ་，梵文天城体：भ，梵文罗马拟音：bha，汉语字面意思：巴）的开头是重的。第六个“ར་ཡངས་”是用ར་（藏文：ར་，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）代替བྷ་（藏文：བྷ་，梵文天城体：भ，梵文罗马拟音：bha，汉语字面意思：巴），ར་（藏文：ར་，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）的中间是轻的。第七个“ན་ཡངས་”是在那个位置上，ན་（藏文：ན་，梵文天城体：न，梵文罗马拟音：na，汉语字面意思：纳）全部是轻的。第八个“ཏ་ཡངས་”是，代替那个，ཏ་（藏文：ཏ་，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：塔）的结尾是轻的。第九个“མ་ཡངས་”是在那个程度上，ན་（藏文：ན་，梵文天城体：न，梵文罗马拟音：na，汉语字面意思：纳）全部是重的。需要这些，但是这些都不符合任何一个的特征。第十个也不是“ཁ་སྒོ་བླ་རེའི་ཚན་”，因为“བླ་རེ་”有两个ས་（藏文：ས་，梵文天城体：स，梵文罗马拟音：sa，汉语字面意思：萨）结尾是重的。为了把那个包括进去，所有音步的第一个字母之后，ས་（藏文：ས་，梵文天城体：स，梵文罗马拟音：sa，汉语字面意思：萨）和ན་（藏文：ན་，梵文天城体：न，梵文罗马拟音：na，汉语字面意思：纳）都不是，而且第二个和第四个音步的第四个字母之后，ཛ་（藏文：ཛ་，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：扎）的中间是重的。在这些里面，虽然只有ནབིབིཀྲ་和ཝལབྷེ་的ས་（藏文：ས་，梵文天城体：स，梵文罗马拟音：sa，汉语字面意思：萨）结尾是重的，但是其他的诗节，大部分都没有第四个之后的ཛ་（藏文：ཛ་，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：扎）等，所以是不确定的。还有，对于特殊“ཁ་སྒོ་”的一般特征是：第五个全部是轻的，第二个和第四个的第七个是轻的，第六个是什么是重的一定要知道，剩余的元音是不确定的。像这样，看到这个不明显。如果那样的话，已经讲述了超出韵律的方式。如果以前听过韵律的话，那就足够了。即使不是那样，བྷ་（藏文：བྷ་，梵文天城体：भ，梵文罗马拟音：bha，汉语字面意思：巴）的开头是重的，ཡ་（藏文：ཡ་，梵文天城体：य，梵文罗马拟音：ya，汉语字面意思：亚）的开头是轻的，ས་（藏文：ས་，梵文天城体：स，梵文罗马拟音：sa，汉语字面意思：萨）的结尾是重的，ཏ་（藏文：ཏ་，梵文天城体：त，梵文罗马拟音：ta，汉语字面意思：塔）的结尾是轻的，ཛ་（藏文：ཛ་，梵文天城体：ज，梵文罗马拟音：ja，汉语字面意思：扎）的中间是重的，ར་（藏文：ར་，梵文天城体：र，梵文罗马拟音：ra，汉语字面意思：ra）的中间是轻的，མ་（藏文：མ་，梵文天城体：म，梵文罗马拟音：ma，汉语字面意思：玛）全部是重的，ན་（藏文：ན་，梵文天城体：न，梵文罗马拟音：na，汉语字面意思：纳）全部是轻的，ལ་（藏文：ལ་，梵文天城体：ल，梵文罗马拟音：la，汉语字面意思：拉）是轻的，ག་（藏文：ག་，梵文天城体：ग，梵文罗马拟音：ga，汉语字面意思：嘎）是重的，以及长音，延长音，以及弯曲的元音。重叠字母之前存在的第一个字母，以及与其意义相同的，有结尾的字母是重的。一般来说，字母有轻重之分。在印度，声音的理论、韵律和学习阅读的时候，这三者之间有细微的差别。此外，翻译这个诗节的语言