摩訶止觀 10.9

10.9

一、外外道。本源有三：一、迦毘羅外道，此翻黃頭，計因中有果；二、漚樓僧佉，此翻休睺，計因中無果；三、勒沙婆，此翻苦行，計因中亦有果亦無果。又《入大乘論》云：「迦毘羅所說有計一過，作者與作一，相與相者一，分與有分一，如是等名為計一。優樓僧佉計異，迦羅鳩馱計一、異，若提子計非一非異。一切外道及摩迦羅等計異，皆不離此四。」從三四外道派出枝流，至佛出時有六大師，所謂：富蘭那迦葉，迦葉，姓也，計不生不滅；末伽梨拘賒梨子，計眾生苦樂無有因緣，自然而爾；刪闍夜毘羅胝子，計眾生時熟得道，八萬劫到縷丸數極；阿耆多翅舍欽婆羅，欽婆羅，麁衣也，計罪報之苦以投巖、拔髮代之；迦羅鳩馱迦旃延，計亦有亦無；尼揵陀若提子，計業所作定不可改。此出《羅什疏》，名與《大經》同，所計三同、三異，或翻誤，或別有意，今所未詳。而大體祖承迦毘羅等，依本為三，或可為四，謂四見也。

First, the external tīrthikas. Their original sources are three: first, the Kapila tīrthikas, translated here as 'Yellow Head', who postulate that the effect exists within the cause; second, Ulūka, translated here as 'Rest and Wait', who postualtes that the effect does not exist within the cause; third, Ṛṣabha, translated here as 'Ascetic Practice', who postualtes that the effect both exists and does not exist within the cause. Furthermore, the *Ru dacheng lun* states: 'What Kapila expounded has the fault of postulating oneness: the agent and the action are one, the mark and the marked are one, the part and the whole are one—such things are called postulating oneness. Ulūka postualtes difference; Kakuda postualtes oneness and difference; the Nirgrantha son postualtes neither oneness nor difference. All tīrthikas and Makkhali and so forth who postulate difference do not depart from these four.' From these three or four tīrthikas branched out streams, until when the Buddha appeared in the world there were the six great teachers: namely, Pūraṇa Kāśyapa—Kāśyapa being his lineage name—who postulated non-arising and non-ceasing; Maskarin Gośālīputra, who postulated that the suffering and pleasure of sentient beings have no causes and conditions, being naturally so; Sañjayin Vairaṭīputra, who postulated that sentient beings attain the path when their time is ripe, reaching it after eighty thousand kalpas just as a ball of thread unravels to its very end; Ajita Keśakambala—*kambala* meaning coarse clothing—who postulated that the suffering of karmic retribution could be substituted by jumping off cliffs and pulling out hair; Kakuda Kātyāyana, who postulated both existence and non-existence; and Nirgrantha Jñātiputra, who postulated that what is made by karma is fixed and unchangeable. This derives from Kumārajīva's commentary; the names are the same as in the *Mahāparinirvāṇa-sūtra*. What they postulate has three identical and three different; whether this is a translation error or has another meaning is not yet clear at present. But in general, they trace their lineage to Kapila and the others, relying on an original three, or perhaps four—meaning the four views.