楞伽阿跋多羅寶經註解 3.184

3.184

夫論有世論、出世論，故道有正有邪，雖不兩立，而未嘗不並行於世，故如來誡其於世論慎勿親近，大慧所以致問。言世論者，即外道盧伽耶陀，此翻左世、亦云惡論。此論但飾文詞，誑惑凡愚，有習近者，惟攝取世間財欲，不得法利。答中先斥其非，以彼言論不詮正理故，不可以入真實自通之地，卒歸於二邊而已。凡愚癡惑下，此明受習之非，以自破壞正見故，有諸趣生死相續。無由解脫下文，諸過之相可見。

Now, treatises include worldly treatises and supramundane treatises, and thus the path has both the correct and the deviant; although they are mutually exclusive, they have never ceased to circulate side by side in the world. Hence the Tathāgata cautioned against being intimate with worldly treatises, which is why Mahāmati raised this inquiry. "Worldly treatises" refers to the Lokāyata of the tīrthikas, translated here as "accordance with the world" (zuòshì) or "bad treatises." These treatises merely adorn literary phrases to deceive and delude ordinary fools; those who practice and draw near to them only grasp worldly wealth and desires, failing to attain the benefit of the Dharma. In the reply, he first rebukes their fault: because those discourses do not express the correct principle, one cannot enter the ground of the true mastery of oneself, and in the end one merely falls into the two extremes. From "Foolish and confused" onward, this clarifies the error of receiving and practicing them: because one destroys one's own correct view, one continues unbroken through birth and death in the various destinies. The characteristics of the various faults that prevent liberation in the following text can be clearly seen.