English
རྒྱལ་བ་ཅན། Ajitah: ཀཻ་ཤ་ཀམྤ་ལཿ Keshakambala: Wearing a garment of hair that cannot be defeated. Akudah: Katyayana: Katyayana's son with wealth. Nigrantho Jnatiputra: The son of the naked one's relatives, these appeared when the teacher was alive. Furthermore, before the Buddha himself appeared, many heretics who held the tenets of reasoning appeared, such as Arada Kalama: The son of skillful knowledge, far-flying. Udraka Ramaputra: Known as the son of delight, remaining practice, and so on. The specific names of heretics such as Jaina are also used when generally referring to heretics. All heretics are called "logicians," because "logic" refers to the meaning that does not go beyond the realm of the senses and knowledge of this side of the world. According to these people, they speak of transcending existence and non-existence, but no matter how profound their intellect, they cannot see the profound meaning that transcends the world, so they are called "this-side-seeing logicians." Therefore, in the Ratnavali, it is said: "If you say you transcend existence and non-existence, you should be questioned, this is a special characteristic of the Dharma." "Special" means individual or non-common, meaning that it is different from and unmixed with other views, and is non-common. Names of the great sages of the past: Susruta: Well-heard. Harita: Son of green-blue. Hariscandra: Lion Moon. Bhrigu: Abandoning evil. Dhandantari: Relying on the plains. Jadrkarna: Having a fleshy crest. Bheda: Having prominence. Kasyapa: Son of protecting beings. Agasti: Mountain rabbit. Agastya: Mountain rabbit or mountain abandoner, i.e., Agari. By adding the suffix "ḍa" and "suṭa āgama" to the root of tyaj (梵文天城体：त्यज्，梵文罗马拟音：tyaj，汉语字面意思：舍弃，meaning: to abandon), it becomes "satya," because this sage overturned the mountain cave, hence the name. Santana: Yungdrung (永仲). Sanatkumara: Universally bestowing youth. Kharanadi: Son of fierce sound. Atreya: Son of constant knowledge. Prajapati: Lord of beings. Parasara: Born from the ribs. Kapila Maharishi: Great sage, yellowish-brown. Kanada Maharishi: Great sage, atom-eater. Akshapada: Having foot-eyes. Vyasa: Extensive. Bharadvaja: Bhara banner. Vasistha: Abiding. Narada: Son of human giving. Agnivesa: Entering like fire. Aranimi: The circumference of the spokes. The former...
Chinese
这些仙人通过苦行和禅定获得成就，以各种方式，如神通、神变和真谛的成就，利益世界，并展示各种明智的行为。虽然外道教派各自的典籍中出现的术语名称的区分非常多，但主要概括来说，出自外道论典的，正理学中的， षोडशपदार्था（梵文天城体：षोडशपदार्था，梵文罗马拟音：ṣoḍaśapadārthā，汉语字面意思：十六句义）。词的十六种意义是：प्रमाणम्（梵文天城体：प्रमाणम्，梵文罗马拟音：pramāṇam，汉语字面意思：量），量； प्रमेयम्（梵文天城体：प्रमेयम्，梵文罗马拟音：prameyam，汉语字面意思：所量），所量；संशयः（梵文天城体：संशयः，梵文罗马拟音：saṃśayaḥ，汉语字面意思：怀疑），怀疑；प्रयोजनम्（梵文天城体：प्रयोजनम्，梵文罗马拟音：prayojanam，汉语字面意思：目的），目的；दृष्टान्तः（梵文天城体：दृष्टान्तः，梵文罗马拟音：dṛṣṭāntaḥ，汉语字面意思：例子），例子；सिद्धान्तः（梵文天城体：सिद्धान्तः，梵文罗马拟音：siddhāntaḥ，汉语字面意思：结论），结论；अवयवः（梵文天城体：अवयवः，梵文罗马拟音：avayavaḥ，汉语字面意思：部分），部分；तर्कः（梵文天城体：तर्कः，梵文罗马拟音：tarkaḥ，汉语字面意思：推理），推理；निर्णयः（梵文天城体：निर्णयः，梵文罗马拟音：nirṇayaḥ，汉语字面意思：决定），决定；वादः（梵文天城体：वादः，梵文罗马拟音：vādaḥ，汉语字面意思：辩论），辩论；जल्पः（梵文天城体：जल्पः，梵文罗马拟音：jalpaḥ，汉语字面意思：诡辩），争论；वितण्डा（梵文天城体：वितण्डा，梵文罗马拟音：vitaṇḍā，汉语字面意思：诡辩），以挑剔为目的的反驳；हेत्वाभासः（梵文天城体：हेत्वाभासः，梵文罗马拟音：hetvābhāsaḥ，汉语字面意思：似因），似因或似是而非的理由；छलः（梵文天城体：छलः，梵文罗马拟音：chalaḥ，汉语字面意思：诡辩），诡辩，即通过词语的表达方式相似等方式，将词语组合成诡辩进行争论，在藏语中称为“词语纠缠”也属于此类；जातिः（梵文天城体：जातिः，梵文罗马拟音：jātiḥ，汉语字面意思： जाति），种姓；和जात्युत्तर（梵文天城体：जात्युत्तर，梵文罗马拟音：jātyuttara，汉语字面意思： जाति उत्तर），似是而非的回答；निग्रहस्थानम्（梵文天城体：निग्रहस्थानम्，梵文罗马拟音：nigrahasthānam，汉语字面意思：失败之处），失败之处，即对于失败的辩论者，由有发言权者进行惩罚。在他们的论典中，इन्द्रियार्थसन्निकर्षोत्पन्नज्ञानम्（梵文天城体：इन्द्रियार्थसन्निकर्षोत्पन्नज्ञानम्，梵文罗马拟音：indriyārthasannikarṣotpannajñānam，汉语字面意思：由根境接触所生之 ज्ञान），由感官与对象相遇而产生的知识，प्रत्यक्षम्（梵文天城体：प्रत्यक्षम्，梵文罗马拟音：pratyakṣam，汉语字面意思：现量），现量，अव्यपदेश्यम्（梵文天城体：अव्यपदेश्यम्，梵文罗马拟音：avyapadeśyam，汉语字面意思：不可言说），不可言说，अव्यभिचारि（梵文天城体：अव्यभिचारि，梵文罗马拟音：avyabhicāri，汉语字面意思：无谬误），无谬误，व्यवसायात्मकम्（梵文天城体：व्यवसायात्मकम्，梵文罗马拟音：vyavasāyātmakam，汉语字面意思：决定的自性），具有决定的自性等等各种术语和各种论述。数论派的论典中出现的有：चैतन्यम्（梵文天城体：चैतन्यम्，梵文罗马拟音：caitanyam，汉语字面意思：意识），有意识的是神我，是知识的 पुरुष（梵文天城体：पुरुष，梵文罗马拟音：puruṣa，汉语字面意思：补卢沙，神我）。प्रधानम्（梵文天城体：प्रधानम्，梵文罗马拟音：pradhānam，汉语字面意思：主），主，它的名字也叫प्रकृतिः（梵文天城体：प्रकृतिः，梵文罗马拟音：prakṛtiḥ，汉语字面意思：自性），自性。它所具有的 गुण（梵文天城体：गुण，梵文罗马拟音：guṇa，汉语字面意思： गुण）， गुण有：सत्त्वम्（梵文天城体：सत्त्वम्，梵文罗马拟音：sattvam，汉语字面意思： सत्त्व），悦性，रजः（梵文天城体：रजः，梵文罗马拟音：rajaḥ，汉语字面意思： रजस्）， रज，तमः（梵文天城体：तमः，梵文罗马拟音：tamaḥ，汉语字面意思： तमस्）， तम，这三种。这三种相等时，叫作महत्（梵文天城体：महत्，梵文罗马拟音：mahat，汉语字面意思：大），大。由此产生 अहंकार（梵文天城体：अहंकार，梵文罗马拟音：ahaṃkāra，汉语字面意思：我慢），我慢。由此产生五 बुद्धीन्द्रियाणि（梵文天城体：बुद्धीन्द्रियाणि，梵文罗马拟音：buddhīndriyāṇi，汉语字面意思：智根），五智根，和五 तन्मात्राणि（梵文天城体：तन्मात्राणि，梵文罗马拟音：tanmātrāṇi，汉语字面意思：唯量），五唯量，共十种。五智根是耳等五根，名称与通常的相同。意也是智根。五唯量是声、触、色、味、香五种，名称与其他相同。从这五种依次产生空、风、火、水、地，关于产生的名称在其他地方有详细说明。从身体的感官产生五 कर्मेन्द्रियाणि（梵文天城体：कर्मेन्द्रियाणि，梵文罗马拟音：karmendriyāṇi，汉语字面意思：业根），五作根，
English
These hermits, having achieved asceticism and meditation, benefit the world in various ways, such as through the accomplishment of clairvoyance, miraculous powers, and truth, and demonstrate various wise behaviors. Although there are very many distinctions in the names of terms that appear in the respective treatises of the various non-Buddhist systems, to state the main points in brief, from the treatises of non-Buddhist logicians, the Ṣoḍaśapadārthā (Sanskrit Devanagari: षोडशपदार्था, Sanskrit Roman transliteration: ṣoḍaśapadārthā, literal meaning: Sixteen Categories) of logic. The sixteen meanings of words are: Pramāṇam (Sanskrit Devanagari: प्रमाणम्, Sanskrit Roman transliteration: pramāṇam, literal meaning: Means of Knowledge), means of knowledge; Prameyam (Sanskrit Devanagari: प्रमेयम्, Sanskrit Roman transliteration: prameyam, literal meaning: Object of Knowledge), object of knowledge; Saṃśayaḥ (Sanskrit Devanagari: संशयः, Sanskrit Roman transliteration: saṃśayaḥ, literal meaning: Doubt), doubt; Prayojanam (Sanskrit Devanagari: प्रयोजनम्, Sanskrit Roman transliteration: prayojanam, literal meaning: Purpose), purpose; Dṛṣṭāntaḥ (Sanskrit Devanagari: दृष्टान्तः, Sanskrit Roman transliteration: dṛṣṭāntaḥ, literal meaning: Example), example; Siddhāntaḥ (Sanskrit Devanagari: सिद्धान्तः, Sanskrit Roman transliteration: siddhāntaḥ, literal meaning: Established Doctrine), established doctrine; Avayavaḥ (Sanskrit Devanagari: अवयवः, Sanskrit Roman transliteration: avayavaḥ, literal meaning: Member), member; Tarkaḥ (Sanskrit Devanagari: तर्कः, Sanskrit Roman transliteration: tarkaḥ, literal meaning: Reasoning), reasoning; Nirṇayaḥ (Sanskrit Devanagari: निर्णयः, Sanskrit Roman transliteration: nirṇayaḥ, literal meaning: Ascertainment), ascertainment; Vādaḥ (Sanskrit Devanagari: वादः, Sanskrit Roman transliteration: vādaḥ, literal meaning: Discussion), discussion; Jalpaḥ (Sanskrit Devanagari: जल्पः, Sanskrit Roman transliteration: jalpaḥ, literal meaning: Wrangling), wrangling; Vitaṇḍā (Sanskrit Devanagari: वितण्डा, Sanskrit Roman transliteration: vitaṇḍā, literal meaning: Cavilling), refutation for the sake of argument; Hetvābhāsaḥ (Sanskrit Devanagari: हेत्वाभासः, Sanskrit Roman transliteration: hetvābhāsaḥ, literal meaning: Fallacy), fallacy or seeming reason; Chalaḥ (Sanskrit Devanagari: छलः, Sanskrit Roman transliteration: chalaḥ, literal meaning: Quibble), quibble, which is the name for arguing by combining words into a quibble through means such as the similarity of the way words are expressed, and what is called "verbal entanglement" in Tibetan also belongs to this category; Jātiḥ (Sanskrit Devanagari: जातिः, Sanskrit Roman transliteration: jātiḥ, literal meaning: Genus), genus; and Jātyuttara (Sanskrit Devanagari: जात्युत्तर, Sanskrit Roman transliteration: jātyuttara, literal meaning: जाति उत्तर), futile rejoinder; Nigrahasthānam (Sanskrit Devanagari: निग्रहस्थानम्, Sanskrit Roman transliteration: nigrahasthānam, literal meaning: Point of Defeat), point of defeat, which is the punishment to be given by the one with the power to speak to the debater who has been defeated. In their treatises, Indriyārthasannikarṣotpannajñānam (Sanskrit Devanagari: इन्द्रियार्थसन्निकर्षोत्पन्नज्ञानम्, Sanskrit Roman transliteration: indriyārthasannikarṣotpannajñānam, literal meaning: Knowledge Arising from the Contact of Sense and Object), knowledge arising from the meeting of the senses and objects, Pratyakṣam (Sanskrit Devanagari: प्रत्यक्षम्, Sanskrit Roman transliteration: pratyakṣam, literal meaning: Perception), perception, Avyapadeśyam (Sanskrit Devanagari: अव्यपदेश्यम्, Sanskrit Roman transliteration: avyapadeśyam, literal meaning: Inexpressible), inexpressible, Avyabhicāri (Sanskrit Devanagari: अव्यभिचारि, Sanskrit Roman transliteration: avyabhicāri, literal meaning: Non-deviating), non-deviating, Vyavasāyātmakam (Sanskrit Devanagari: व्यवसायात्मकम्, Sanskrit Roman transliteration: vyavasāyātmakam, literal meaning: Determinative Nature), having the nature of determination, and so forth, are various terms and various expositions. What appears in the treatises of the Samkhya school is: Caitanyam (Sanskrit Devanagari: चैतन्यम्, Sanskrit Roman transliteration: caitanyam, literal meaning: Consciousness), that which has consciousness is the self, the puruṣa (Sanskrit Devanagari: पुरुष, Sanskrit Roman transliteration: puruṣa, literal meaning: Purusha, Self) of knowledge. Pradhānam (Sanskrit Devanagari: प्रधानम्, Sanskrit Roman transliteration: pradhānam, literal meaning: Chief), chief, its name is also called Prakṛtiḥ (Sanskrit Devanagari: प्रकृतिः, Sanskrit Roman transliteration: prakṛtiḥ, literal meaning: Nature), nature. The guṇa (Sanskrit Devanagari: गुण, Sanskrit Roman transliteration: guṇa, literal meaning: Guna) that it possesses are: Sattvam (Sanskrit Devanagari: सत्त्वम्, Sanskrit Roman transliteration: sattvam, literal meaning: Sattva), sattva, Rajaḥ (Sanskrit Devanagari: रजः, Sanskrit Roman transliteration: rajaḥ, literal meaning: Rajas), rajas, Tamaḥ (Sanskrit Devanagari: तमः, Sanskrit Roman transliteration: tamaḥ, literal meaning: Tamas), tamas, these three. When these three are equal, it is called Mahat (Sanskrit Devanagari: महत्, Sanskrit Roman transliteration: mahat, literal meaning: Great), great. From this arises Ahaṃkāra (Sanskrit Devanagari: अहंकार, Sanskrit Roman transliteration: ahaṃkāra, literal meaning: Ego), ego. From this arise five Buddhīndriyāṇi (Sanskrit Devanagari: बुद्धीन्द्रियाणि, Sanskrit Roman transliteration: buddhīndriyāṇi, literal meaning: Cognitive Senses), five cognitive senses, and five Tanmātrāṇi (Sanskrit Devanagari: तन्मात्राणि, Sanskrit Roman transliteration: tanmātrāṇi, literal meaning: Bare Elements), five bare elements, making ten. The five cognitive senses are the five senses such as the ear, and the names are the same as the general ones. The mind is also a cognitive sense. The five bare elements are sound, touch, form, taste, and smell, and the names are the same as the others. From these five, in order, arise space, wind, fire, water, and earth, and the names of the arising are explained in detail elsewhere. From the senses of the body arise five Karmendriyāṇi (Sanskrit Devanagari: कर्मेन्द्रियाणि, Sanskrit Roman transliteration: karmendriyāṇi, literal meaning: Active Senses), five active senses,