維摩義記 2.17

2.17

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.