說無垢稱經疏 3.248

3.248

贊曰：此下第三邪正平等。空理義云：世俗諦中邪正有二，捨邪歸真。勝義諦中邪正無二，何捨何歸？應理義言：《般若經》云「以色見我、以聲尋我，彼履耶斷，不見如來。」同體三寶，不可見聞、不可供事。舊經無僧。六師外道，佛得菩提勝方便緣，汝若同佛以之為師，彼由邪見實墮惡趣，汝愍彼故亦墮惡趣而行救濟。同如來者，乃可取食。以大善現捨彼六師，不能隨學，不愍眾生隨墮惡趣。見有三寶，不證同體，故今訶之。六師者，一滿迦葉波。迦葉波是性，滿是名也，古云富蘭那迦葉，即斷見外道，亦云空見外道。二末薩羯離瞿舍離子。末薩羯離是其自名，瞿舍利者是其母名，末薩羯離是瞿舍離之子，以母別之，古云末伽梨拘賒梨子，即常見外道。三想吠多子。想是自名，吠多是母名，彼兒曰子，如舍利子，古云刪闍夜毘羅胝子，即苦行外道。彼說眾生所受生死皆因著樂，善修苦行便得解脫。四無勝髮褐。無勝名也，垂髮被褐故言髮褐，古云阿耆多翅舍欽婆羅，即自然外道，說一切法皆自然生。五犎迦衍那。迦衍那是姓，犎者是形，頂上有犎猶如牛頭，故以為名。古傳云「迦羅鳩馱迦旃延，此是事大自在天之者，說大自在天能生諸法。」六離繫親子，此尼乾子也。執其本師修苦行，名為離繫。是彼所生，故名親子。此是宿作因外道，說一切法皆是宿世已作其因，今不作因、便吐故業，即得解脫。古云尼犍陀若提子。此之六師，有說是佛捨國出家，詢所投趣，教化於佛行苦行師，故偏說之。然欝頭藍子教佛得悲想定，阿藍迦藍教佛得無所有處定，此等教佛修樂行師，非此所說，不全邪故。

The Commentary says: Below this is the third [topic]: the equality of the heterodox and the orthodox. In terms of the principle of emptiness: in conventional truth, heterodox and orthodox are two—one renounces the heterodox and takes refuge in the true. In ultimate truth, heterodox and orthodox are not two—what is there to renounce, and what is there to take refuge in? In terms of the correct principle: the Prajñā-sūtra says, 'Whoever sees me by form, or seeks me by sound, treads a heterodox path, and cannot see the Tathāgata.' The Three Jewels of one identical nature cannot be seen or heard, nor can they be worshipped or served. The older sūtra lacked 'Saṃgha'. The six heterodox masters were the supreme expedient conditions for the Buddha's attainment of bodhi; if you, like the Buddha, take them as your teachers, and since they genuinely fall into evil destinies on account of wrong views, you, out of pity for them, also fall into evil destinies to bring about rescue. Only when you are equal to the Tathāgata may you take food. Since the great Subhūti renounced those six teachers, could not emulate them, and did not pity sentient beings by following them down into the evil destinies—seeing that there are Three Jewels and not realizing their identical nature—[Vimalakīrti] now reproves him. Regarding the six masters: First is Pūraṇa-kāśyapa. Kāśyapa is his family name and Pūraṇa is his personal name; previously called Folanna Jiaye (Pūraṇa Kāśyapa), he is an annihilationist heterodox master, also called an emptiness-view heterodox master. Second is Maskarin Gośālīputra. Maskarin is his personal name and Gośālī is his mother's name; Maskarin is the son of Gośālī, distinguished by his mother; previously called Mojiali Jusheshezi (Makkhali Gosāla), he is an eternalist heterodox master. Third is Saṃjayin Vairaṭīputra. Saṃjayin is his personal name and Vairaṭī is his mother's name, and their son is called putra, like Śāriputra; previously called Shanjaye Piluozhizi (Sañjaya Belaṭṭhiputta), he is an ascetic heterodox master. He taught that the saṃsāra experienced by sentient beings is entirely due to attachment to pleasure; by properly cultivating ascetic practices, one attains liberation. Fourth is Ajita Keśakambalin. Ajita is his name; having hanging hair and wearing a hemp garment (kambala), he is called Keśakambalin; previously called Aqiduo Qisheqinpoluo (Ajita Kesakambalī), he is a naturalist heterodox master, who teaches that all phenomena arise spontaneously by nature. Fifth is Kakuda Kātyāyana. Kātyāyana is his family name, and Kakuda ('hump') is his physical feature; on his head there was a hump like an ox's head, and hence he was named for it. Old traditions say: 'Jialuojiuda Jiazhanyan (Pakudha Kaccāyana), this was a worshipper of Maheśvara, who taught that Maheśvara can produce all phenomena.' Sixth is Nirgrantha Jñātaputra; this is the Nirgrantha. Grasping that his original teacher cultivated asceticism, he was called 'Nirgrantha' (free from bond). Being born of that lineage, he is called Jñātaputra. This is a fatalist heterodox master who asserts past actions as the cause; he teaches that all phenomena have already had their causes produced in past lifetimes; by not creating causes now and vomiting forth past karma, one attains liberation. Previously called Niqianduo Ruotizi (Nigaṇṭha Nātaputta). Of these six masters, some say that when the Buddha renounced his kingdom to leave home, he inquired into places to go, and these were the masters of ascetic practice who instructed the Buddha, which is why they are specifically mentioned. However, Rudraka Rāmaputra taught the Buddha to attain the absorption of neither-perception-nor-non-perception, and Ārāḍa Kālāma taught the Buddha to attain the absorption of nothingness; these were masters who taught the Buddha to cultivate blissful practices, and are not what is spoken of here, since they were not completely heterodox.