[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 66.39 # 大方廣佛華嚴經隨疏演義鈔 66.39 大方廣佛華嚴經隨疏演義鈔 66.39 - **Language:** Classical Chinese ### [66.39](https://indike.org/pramana/in.bauddha.taisho.1736.66.39) 疏「四無因即阿耆多」等者，阿耆多，此名也。翅舍欽婆羅，弊衣也。亦有云：計阿耆多翅舍皆名也，即悉知義大臣所師。經云「阿耆多，一切知見（云云），告諸弟子作如是言：若自作、若教他作，若自斫、若教他斫，若自炙、若教他炙，若自害、若教他害，若自偷、若教他偷，若自婬、若教他婬，若自妄語、若教他妄語，若自飲酒、若教他飲酒。若殺一村一城一國，若以刀輪殺一切眾生。若恒河已南布施眾生，恒河已北殺害眾生，悉無罪福。無戒施定」等，上已釋竟。疏因此便，引《涅槃》餘之三師。第四無所畏大臣師，尼健陀若提子，告諸弟子言：無善無施、無父無母、無今世後世、無阿羅漢、無修無道。一切眾生經八萬劫，於生死輪自然解脫，有罪無罪悉亦如是。如四大河，所謂辛頭河、恒河、博叉私陀，悉入大海無有差別。一切眾生亦復如是，得解脫時悉無差別。五藏德大臣所宗，即末伽梨俱賒離子，為諸弟子說如是法：一切眾生身有七分。何等為七？地、水、火、風、苦、樂、壽命。如是七法，非化非作，不可毀害如伊師迦草，安住不動如須彌山，不捨不作猶如乳酪，各不諍訟。若苦若樂、若善若不善，投之利刀無所傷害。何以故？七分空中無妨礙故。命亦無害。何以故？無有害者及死者故。無作無受、無說無聽，無有念者及以教者。常說是法。六即日月稱大臣所宗，富蘭那，說如是法：無有黑業、無黑業報，無有白業、無白業報，無黑白業、無黑白業報，無有上業及以下業。彼當第一，末伽梨第二，刪闍夜第三，阿耆多第四，迦羅鳩馱第五，若提子第六。已上略明六師之計，廣如諸論。 > Regarding the commentary's phrase "Fourth, causality-denial, namely Ajita" and so forth: Ajita is the name; Keśakambala means "coarse garment of hair." Some also say that both Ajita and Keśa are names. He was the teacher venerated by the minister Sarvārthasiddha (Xizhiyi). The sūtra states: "Ajita, who possesses all knowledge and vision \[and so forth\], addressed his disciples, saying: 'Whether one acts oneself or causes another to act; whether one cuts oneself or causes another to cut; whether one burns oneself or causes another to burn; whether one harms oneself or causes another to harm; whether one steals oneself or causes another to steal; whether one commits sexual misconduct oneself or causes another to commit sexual misconduct; whether one lies oneself or causes another to lie; whether one drinks liquor oneself or causes another to drink liquor; whether one slaughters an entire village, an entire city, or an entire country; whether one slaughters all sentient beings with a razor wheel; whether one gives alms to sentient beings south of the Gaṅgā or slaughters sentient beings north of the Gaṅgā—all of these involve neither demerit nor merit. There is neither precept nor generosity nor concentration,'" and so forth, as has already been explained above. The commentary takes this opportunity to cite the remaining three teachers from the Nirvāṇa \[Sūtra\]. The teacher of the fourth minister, Abhayamada (Wusuowei), was Nirgrantha Jñātiputra, who addressed his disciples, saying: "There is no good and no generosity; there is neither father nor mother; there is neither a present world nor a future world; there are no arhats; there is neither cultivation nor Path. Sentient beings, having passed through eighty thousand kalpas, naturally attain liberation from the wheel of birth and death; whether guilty or guiltless, all are likewise. Just as the four great rivers—namely the Sindhu, the Gaṅgā, the Vakṣu, and the Sītā—all enter the great ocean without distinction, sentient beings are also like this: at the time of attaining liberation, there is no distinction whatsoever." The fifth, venerated by the minister Guptaguṇa (Cangde), was Maskarin Gośālīputra, who taught his disciples such a doctrine: "The body of all sentient beings has seven components. What are the seven? Earth, water, fire, wind, suffering, pleasure, and lifespan. These seven dharmas are neither transformed nor made; they cannot be destroyed, like īṣīkā grass; they abide immovably, like Mount Sumeru; they neither abandon nor act, like milk and curd; and they do not contend with one another. Whether there be suffering or pleasure, good or unwholesome, casting a sharp blade upon them harms nothing. Why? Because within the empty space among the seven components there is no obstruction. Life too is not harmed. Why? Because there is neither harmer nor deceased. There is no acting and no experiencing; there is no speaking and no hearing; there is no one who contemplates and no one who teaches." He constantly preached this doctrine. The sixth, venerated by the minister Sūryacandraprabha (Riyuecheng), was Pūraṇa \[Kāśyapa\], who taught such a doctrine: "There is no black karma and no retribution of black karma; there is no white karma and no retribution of white karma; there is no black-and-white karma and no retribution of black-and-white karma; there is no superior karma and no inferior karma." He corresponds to the first; Maskarin is the second; Sañjaya the third; Ajita the fourth; Kakuda the fifth; and Jñātiputra the sixth. The above briefly clarifies the doctrines of the six teachers; the details are as found in the various treatises. > — English (machine translation) (machine translation) - [Previous: 66.38](https://indike.org/pramana/in.bauddha.taisho.1736.66.38) - [Next: 66.40](https://indike.org/pramana/in.bauddha.taisho.1736.66.40) - [Up: 66](https://indike.org/pramana/in.bauddha.taisho.1736.66) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.66.39) — English, machine translation ## Linked texts (1) - [佛說大般泥洹經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahaparinirvana-mahayana*zh-faxian.6.64) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.66.39](https://indike.org/pramana/in.bauddha.taisho.1736.66.39) · Pramāṇa