[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) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776) › 2.17 # 維摩義記 2.17 維摩義記 2.17 - **Language:** Classical Chinese ### [2.17](https://indike.org/pramana/in.bauddha.taisho.1776.2.17) 自下第二約凡設難，明同凡夫自為而乞乃可取食。於中初明同諸外道乃可取食。「住八難」下，同餘凡夫乃可取食。「為與眾魔共一手」下，明同眾魔乃可取食。前中有二：人、同外道違佛法僧，無行方便，乃可取食。二、「若須菩提入邪見」下，明同外道，無解脫行，乃可取食。前中先令違背三寶，後結可取。「若須菩提不見佛」者，明同外道違離佛寶。「不聞法」者，違離法寶。「彼外道」下，違離僧寶。同諸凡夫，外道為師，故離僧寶。於中初明外道為師，次明須菩提從之出家，後明須菩隨之墮落。前中初言「外道六師」，總以標舉。彼外道中有六種人，各別立見，說為六師。次列其名。「富蘭那迦葉」，是第一人。迦葉是姓，富蘭是字。此乃是其空見外道。「末伽利拘賖梨子」，是第二人。末伽是字，拘賖母名，將母以別，名拘賖梨子。此常見外道。「刪闍夜毘羅胝子」，是第三人。刪闍是字，毘羅母名，將母以別名毘羅胝子。此一因見外道，亦得名為苦行外道。宣說眾生受苦受樂，皆由往因，不藉現緣。往業未盡不得解脫，多受苦行酬其往業，往業既盡便得解脫。「阿耆多翅舍欽婆羅」者，是第四人。阿耆多翅舍是其字也，欽婆羅者是其𣯊𮩇。被此為衣，就之以標，名欽婆羅。此自然見外道。說一切法自然而有，不從因緣。此《涅槃》中納衣之即師。「迦羅鳩馱迦旃延」者，是第五人。迦羅是字，迦旃延是姓。此是自在天因外道。說自在天為眾生因，眾生由之受苦受樂。「尼乾陀若提子」者，是第六人。尼乾是字，若提母名，將母以別名提子。此不須修外道。說諸眾生於未來世，過八萬劫自然解脫。譬如轉縷紈於高頂，縷盡自止。上來別列，下明此六與之為師。此初句竟。次明須菩因其出家，後明須菩由之墮落。外道邪見，造作邪業，墮墜三惡，名彼師墮。須菩學之，亦墮三惡，名汝隨墮。「可乃取食」，結聽令受。世間違背三寶之人為身求食，汝若同之為身求食乃可取食。上來明其違背三寶無行方便。「若須菩提入諸邪」下，明同外道無解脫行。「入諸邪見」，明無道因。「不到彼岸」，明無滅果。亦應結言乃可取食，文中略無。上來第一明同外道乃可取食。 > From here on is the second \[part\], raising objections based on the ordinary person, making clear that only if one is the same as an ordinary person who begs for oneself may one take the food. Herein, it first explains that only if one is the same as the non-Buddhists may one take the food. From "dwelling in the eight difficulties" onward, it explains that only if one is the same as other ordinary persons may one take the food. From "acting in league with the māras" onward, it explains that only if one is the same as the māras may one take the food. The former part has two \[aspects\]: first, being the same as non-Buddhists who violate the Buddha, Dharma, and Saṅgha and lack the upāya of practice, only then may one take the food; second, from "If Subhūti enters into false views" onward, it explains that being the same as non-Buddhists and lacking the practice of liberation, only then may one take the food. In the former part, he first directs him to violate the Three Jewels, and then concludes that \[only then\] may he take \[the food\]. "If Subhūti does not see the Buddha" means that, being the same as non-Buddhists, he violates and departs from the Jewel of the Buddha. "Does not hear the Dharma" means violating and departing from the Jewel of the Dharma. From "those non-Buddhists" onward, it means violating and departing from the Jewel of the Saṅgha. Being the same as ordinary persons and taking non-Buddhists as teachers, one thus departs from the Jewel of the Saṅgha. Herein, he first explains that the non-Buddhists are his teachers, next explains that Subhūti goes forth into homelessness under them, and then explains that Subhūti follows them into falling \[into lower rebirths\]. In the former part, it first says "the six teachers of non-Buddhist paths," generally designating them. Among those non-Buddhists, there are six individuals, each separately establishing views, spoken of as the six teachers. Next, it lists their names. "Pūraṇa Kāśyapa" is the first person. Kāśyapa is his clan name, and Pūraṇa is his personal name. This is the non-Buddhist of the view of nihilism. "Makkhali Gosāla" is the second person. Makkhali is his personal name, Gosāla is his mother's name; taking the mother to distinguish him, he is named Gosāliputra. This is the non-Buddhist of the view of eternalism. "Sañjaya Vairāṭīputra" is the third person. Sañjaya is his personal name, Vairāṭī is his mother's name; taking the mother to distinguish him, he is named Vairāṭīputra. This is a non-Buddhist of the single-cause view, and may also be called an ascetic non-Buddhist. He proclaims that the suffering and pleasure experienced by sentient beings all derive from past causes and do not rely on present conditions; as long as past karma is not exhausted, one cannot attain liberation, and by undergoing much ascetic practice to repay past karma, once past karma is exhausted, one then attains liberation. "Ajita Kesakambala" is the fourth person. Ajita Kesakambala is his personal name; kambala is a coarse hair-garment. Wearing this as clothing, he is designated according to it and named Kesakambala. This is the non-Buddhist of accidentalism, who says that all dharmas exist spontaneously and do not come from causes and conditions. This is the teacher of the patchwork robe in the Nirvāṇa \[Sūtra\]. "Kakuda Kātyāyana" is the fifth person. Kakuda is his personal name, Kātyāyana is his clan name. This is the non-Buddhist who posits Maheśvara as cause, saying that Maheśvara is the cause of sentient beings, and sentient beings experience suffering and pleasure because of him. "Nigaṇṭha Nātaputta" is the sixth person. Nigaṇṭha is his personal name, Nāta is his mother's name; taking the mother to distinguish him, he is named Nātaputra. This is the non-Buddhist who claims cultivation is unnecessary. He says that all sentient beings will naturally attain liberation in a future age after eighty thousand kalpas have passed, just like rolling a ball of thread from a high summit: when the thread is exhausted, it stops of itself. The above separately lists \[them\]; below, it explains that these six serve as his teachers. This concludes the first phrase. Next, it explains that Subhūti goes forth under them, and then explains that Subhūti falls \[into lower rebirths\] because of them. Non-Buddhists hold false views and create false karma, falling down into the three wretched destinies—this is called "those teachers falling." If Subhūti studies under them, he also falls into the three wretched destinies—this is called "you follow them in falling." "Only then may you take the food" concludes by permitting him to receive it. In the world, those who turn against the Three Jewels seek food for the sake of their bodies; if you are the same as them in seeking food for the sake of the body, only then may you take the food. The above explains violating the Three Jewels and lacking the upāya of practice. From "If Subhūti enters into all false \[views\]" onward, it explains being the same as non-Buddhists and lacking the practice of liberation. "Entering into all false views" explains lacking the cause of the path. "Not reaching the other shore" explains lacking the fruit of cessation. One should also conclude by saying "only then may you take the food," but it is omitted in the text. The above is the first part, explaining that only if one is the same as non-Buddhists may one take the food. > — English (machine translation) (machine translation) - [Previous: 2.16](https://indike.org/pramana/in.bauddha.taisho.1776.2.16) - [Next: 2.18](https://indike.org/pramana/in.bauddha.taisho.1776.2.18) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1776.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.2.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.2.17](https://indike.org/pramana/in.bauddha.taisho.1776.2.17) · Pramāṇa