維摩經略疏垂裕記 6.33

6.33

二、別示類同，二：初、正解六師。「諸法皆不生滅」者，謂諸法如虛空也。肇法師云「其人起邪見，謂一切法斷滅性空，無君臣父子忠孝之道。」「拘賖梨母也」者，是彼所生，故稱拘賖梨子。下稱子者皆爾。「任運時熟得道」者，謂道不須求，逕生死劫數，苦盡自得。「如縷」等者，如轉縷丸於高山，縷盡自止，何假求耶。「又言」下，其人得通見未來事，但齊八萬劫，冥無所知便謂苦盡。「欽婆羅麁衣也」者，肇法師云「是弊衣名。或云織毛為衣。」「今以至樂也」者，謂今身併受苦，後身常受樂。「出家外道通名」者，肇師云「如佛法出家，通名沙門。」「不可改」等者，謂苦樂罪福自有定因，要當必受，非行道所能斷也。廣明六師宗計，如《涅槃經》。

Second, specifically demonstrating the categorization as identical, in two parts: first, directly explaining the six teachers. Regarding "All dharmas neither arise nor cease": this means all dharmas are like empty space. Master Sengzhao says: "That person gave rise to wrong views, claiming that all dharmas are annihilated and inherently empty, lacking the ways of ruler and minister, father and son, loyalty and filial piety." Regarding "Gauśālī is the mother": he was born of her, hence called Maskarī Gośālīputra. Those below called "-putra" are all like this. Regarding "Spontaneously attaining the path when the time is ripe": this means the path need not be sought; passing through kalpas of birth and death, when suffering is exhausted one naturally attains it. Regarding "like a thread," etc.: like rolling a ball of thread down a high mountain, when the thread runs out it naturally stops; what need is there to seek it? Under "It is also said": that person attained supernormal powers and saw future events, but only up to eighty thousand kalpas; beyond that, being completely ignorant, he claimed that suffering was exhausted. Regarding "kambala means coarse clothing": Master Sengzhao says: "This is the name for worn clothing. Some say it is weaving animal hair into clothing." Regarding "Now with up to joy": this means in this life one undergoes all suffering together, and in future lives one constantly experiences joy. Regarding "The general name for renunciant non-Buddhists": Master Zhao says: "Just as in the Buddha-Dharma renunciants are generally called śramaṇas." Regarding "Cannot be altered," etc.: this means suffering and joy, offense and merit have their own fixed causes, which one must inevitably receive; they cannot be severed by practicing the path. A detailed clarification of the doctrines of the six teachers is as in the Mahāparinirvāṇa Sūtra.