English
The knowledge of the various speaking bull-yoke masters, and various powers such as wisdom other than that. Cause and word, etc., are false reasons and various metaphors, and words and letters, various pleasant sounds. Having reason means having the three modes of connection root, the sign established by measure, which means there is no such thing. Words and letters are also not endowed with true meaning, not entering into the correct path, but entering into the wrong path. Furthermore, repeated sorrow is when dying and parting, because of being intoxicated and attached, the mind is completely tormented. The expression of words arising from sorrow is to utter lamentations. The experience of the five senses is suffering. The experience of looking at the object of mind is unpleasantness. The occurrence of much suffering and unpleasantness is strife, and these are the limbs of existence. Being skilled in many scriptures means being skilled in the places of knowledge and crafts, etc., which refers to Indra, the lord of the gods. He went by means of magical power into the gathering of his retinue, and if I win the debate, I will destroy your chariot with a thousand spokes, and if you win, I will cut my body piece by piece, thus each made a vow. Having Dharma means not reversing words and backbiting, etc., but through the path of reason. Learning from animals means that the birthplace of dragons belongs to the category of animals. The so-called great wisdom, etc., shows its tenets and the way of speaking. Among them, the most famous Lokayata is that, like wine and the power of wine, the body of sentient beings itself appears as the nature of mind, not transferring from the previous life, nor going to the next life. Consciousness refers to eye consciousness, etc., which is inseparable from this. Object refers to the not obvious sentient beings, the external four great elements. Other than that, admitting the difference between birth and cessation, or any other reversed admission of the ultimate of tenets, all of these are called Lokayata through imputation, consistent with admitting aggregation and exhaustion, and perversely
Chinese
是因为仅仅如此不能从悲伤中解脱。因此，像这样的顺世外道，用“千”来近似表示，意思是数量众多。最后的五百是指如来教法住世八个或四个五百年中的最后一个，如果与四个中的最后一个相联系，似乎是合适的。对此，恶劣的思辨者们宣称，将地、水、火、风等元素调和视为聚集的原因，就像最初的身体聚集一样，当它死亡时会分离和消散，他们这样教导自己的学生。以前不是学生的那些人，也因其悦耳的言辞和文字而被完全吸引，并如此教导。这就是顺世外道真实的教义方式。其他与此相似的，则会宣扬成为从悲伤中解脱的障碍。另一方面，宣称将（四大）视为原因，意味着听众的眷属会聚集和分离。例如，如来宣讲佛法时，天神等眷属聚集，然后各自返回自己的住所。世间顺世外道等等的意义是，通过将这些词语以各种方式联系起来，就像先前那样，从调和聚集的原因中，众生的身体聚集和分离。他们阐述了对自己的原因执着和迷恋的那些外道，并宣扬与此相似的观点。那些人也各自持有自己的宗义，认为存在前世和来世，也承认天界和涅槃，但与此相似的是，他们无法获得涅槃，因此从自己的宗义中堕落，变得与顺世外道相似。以“大慧”等词语来详细阐述这一点，即通过原因之门，也就是通过原因的理由，或者通过产生原因的各种差异之门，来显示各种事物聚集和产生，以及最终消亡。以“大慧”等词语来驳斥对这一点的争论，即其他人会说，如果是这样，那么如来也从业和烦恼的原因中，产生具有漏洞的蕴，并且宣说了它的毁灭等等内外缘起，因此会变成顺世外道。回答的
English
It is because merely being so does not lead to liberation from sorrow. Therefore, such Lokayata (materialist) are approximated by "a hundred thousand," meaning a great number. The last five hundred refers to the last of the eight or four five-hundred-year periods during which the Tathagata's teachings remain, and it seems appropriate to associate it with the last of the four. To this, the evil speculators declare that harmonizing the elements is seen as the cause of aggregation, just as the initial body is aggregated, and that it will separate and dissipate at the time of death, they teach their students in this way. Those who were not students before are also completely captivated by the pleasant words and letters, and teach in this way. This is the actual way of teaching of the Lokayata. Others, similar to this, proclaim that it becomes an obstacle to liberation from sorrow. In one aspect, declaring (the elements) as the cause means that the audience's retinue will gather and disperse. For example, when the Tathagata teaches the Dharma, the retinue of gods and others gathers, and then each returns to their own abode. The meaning of "worldly Lokayata" and so on is that by connecting these words in various ways, just as before, from the cause of harmonizing and gathering, the bodies of sentient beings gather and disperse. They expound on those heretics who are attached and infatuated with their own causes, and proclaim views similar to this. Those people also each hold their own tenets, believing that there are past and future lives, and also acknowledging heavens and nirvana, but similarly, they cannot attain nirvana, so they fall from their own tenets and become similar to the Lokayata. This is elaborated in detail with the words "Great Wisdom" and so on, that is, through the door of causes, that is, through the reason of causes, or through the various differences of the cause of production, to show that various things gather and arise, and ultimately perish. The argument against this point is refuted with the words "Great Wisdom" and so on, that is, others would say that if this is the case, then the Tathagata also arises from the causes of karma and afflictions, producing aggregates with outflows, and has spoken of its destruction and other internal and external dependent origination, so he would become a Lokayata. The answer to
Chinese
因为他们不承认这样的因果是究竟的实体，所以说是无过失。聚集是从到来中产生，意思是以前以到来的方式产生。进入有两种方式，要么是没有实体，要么是与住和入两者结合。以“大慧我”等，显示了颠倒的论题和根本。各种合理的论证，要么是普遍的跟随，要么是为了确定识的生起而缘取，一切都是一；或者，由于对境的处境和显现的差别相违而各异；因此，事物从共相和自性的角度来说是一体的，而从处境或显现的角度来说是各异的，所以说是两者。不是两者也从那里显示而得知。预言是对询问关于一和异等问题进行预言。一切不预言，要么如前所示，要么因为不可能确定地预言，所以对询问不应该进行预言。世界他世有无两者，是指以前从睡眠中醒来时，以前的处境也属于他世的范畴，或者没有前世所包含的他世，有无两者。以“嘿，婆罗门”等，讲述了世俗中生和灭的方式，因为没有成为外境的对境，所以不是从那产生。这两个也是指从因产生的有，或者执着于无因的相。心中生起各种动摇，是从心性本有的法性中产生。这样，从真如的意义中颠倒的一切，如前所示，是通过遍计的方式称为世间常边者。如果那样，声闻和独觉们就无法获得解脱了，因为经中说：心与对境相连者，涅槃安住甚为难。所以他们无法获得究竟的涅槃。又以“大慧”等，以其他方式遣除辩论，意思是婆罗门常边者们的名声，即成就的。
English
Because they do not accept such cause and effect as ultimate entities, it is said to be without fault. Gathering arises from coming, meaning that it arises in the manner of coming from before. There are two ways of entering, either without entity, or to be combined with both dwelling and entering. With "Great Wisdom I" etc., the inverted topic and root are shown. Various reasonable arguments, either universally followed, or for the sake of the arising of definitive cognition, all are one; or, because the differences in the situation and manifestation of the object are contradictory, they are different; therefore, things are one from the perspective of the common and self-nature, and different from the perspective of the situation or manifestation, so it is said to be both. Not both is also known from there. Prophecy is to prophesy in response to questions about one and different, etc. All non-prophecy, either as shown before, or because it is impossible to prophesy definitively, so one should not prophesy in response to questions. The world, the other world, both existence and non-existence, refers to the fact that when one wakes up from sleep, the previous situation also belongs to the category of the other world, or there is no other world contained in the previous life, both existence and non-existence. With "Hey, Brahmin" etc., the way of arising and ceasing in the mundane is explained, because there is no object that becomes an external object, so it does not arise from that. These two also refer to the existence arising from cause, or clinging to the sign of no cause. Various movements arising in the mind arise from the Dharma-nature inherent in the nature of mind. Thus, everything inverted from the meaning of Suchness, as shown before, is called the eternalist of the world through the way of imputation. If so, then the Hearers and Solitary Buddhas would not be able to obtain liberation, because it is said in the sutra: For those whose minds are connected with objects, Nirvana is difficult to abide in. Therefore, they cannot obtain ultimate Nirvana. Again, with "Great Wisdom" etc., refuting the debate in other ways, meaning the fame of the eternalist Brahmins, that is, the accomplished.
Chinese
聚集和分散，一切外道都以多种比喻和理由来近似证明并加以阐述，这才是以量成立的意义所在。如果阐述这样的道理也是世间顺世外道，那么还有什么不是顺世外道呢？这是歪曲的提问。 所有一切都将变成顺世外道，这是辩论。回答的意义是，你所认为的以量成立的那种道理也不是，也不是在所有方面都未以量成立，而是用各种词句和文字近似书写，并不阐述以量成立的意义。阐述这样道理的大乘经典也不是没有意义，而是有意义的，对于这样的意义，一切外道以及你的智慧所不能理解的明和空双运的意义，是离戏且光明的，那样的确是真实的。如此安立又怎么会变成顺世外道呢？因此，世间顺世外道不是指那些未以量成立且阐述有害意义的道理吗？这也是歪曲的提问，阐述以量损害的道理是顺世外道，而我们不是阐述那样的道理，所以不会那样变成。行者等，以行者五或六种差别等一切事物之法，以聚集和耗尽来概括并阐述，这才是顺世外道。欲望是希求。骄慢是内心骄傲。婆罗门本身不是他世吗？意思是说，那个洲也是器世间的另一个世界，住在那里的时候，你的蕴也与现在的蕴不同，因此相对于那个本身和那样的世界，就称为他世。如果说那样子的他世，是被有无的先前所概括的他世不存在，那不是的，那也早已成立了。没有问我等，以没有问我等来说明其他的道理，那些其他人的想法是，没有问我，就认为沙门乔达摩各自陈述自己宗派的道理，那是从我甚深的道理之外而来的道理。
English
Gathering and dispersion are explained by all heretics through various analogies and reasons to approximate proof, which is the meaning established by valid cognition. If explaining such a principle is also a worldly Lokayata, then what is not a Lokayata? This is a distorted question. Everything will become Lokayata, this is the debate. The meaning of the answer is that the kind of principle that you think is established by valid cognition is not like that, nor is it that it is not established by valid cognition in all aspects, but it is written approximately with various words and letters, and does not explain the meaning established by valid cognition. The Mahayana scriptures that explain such a principle are not meaningless, but meaningful, and for such a meaning, all heretics and the meaning of the union of clarity and emptiness that your wisdom cannot understand, which is free from elaboration and luminous, that is indeed true. How can such an establishment become a Lokayata? Therefore, is the worldly Lokayata not referring to those principles that are not established by valid cognition and explain harmful meanings? This is also a distorted question, explaining the principle that harms by valid cognition is Lokayata, but we are not explaining such a principle, so it will not become like that. Wanderers, etc., the law of all things, such as the five or six kinds of differences of wanderers, etc., are summarized and explained by gathering and exhaustion, this is Lokayata. Desire is wanting. Pride is inner arrogance. Is the Brahmin himself not the other world? It means that that continent is also another world of the vessel world, and when living there, your aggregates are also different from the current aggregates, so relative to that itself and that kind of world, it is called the other world. If it is said that such an other world, the other world summarized by the previous existence of existence and non-existence does not exist, that is not the case, that has already been established. Without asking me, etc., by saying without asking me, it explains other principles, the thoughts of those other people are that without asking me, they think that the Shramana Gautama states the principles of his own sect separately, that is a principle that comes from outside my profound principle.