瑜伽論記 12.366

12.366

對難辨中，於前二處而興難，云佛前自說我具一切智，如自弟子夏安居竟，從諸處來而便問言，汝同住安樂不，乞食易得不，此即不知故問無一切智也。復自稱我諸漏盡，而愛語羅睺似有其愛，呵罵提婆似有瞋恚，既有愛恚知漏未盡，此前二種於佛身謗難。於後二處而興難云：前第三說道能出苦，如阿羅漢得道滿足，而有蛇嚙疾病等苦，將知道不出苦，前第四說涅槃障道，如預流果人已得道竟，仍有妻子等愛，加倦等恚，將知煩惱不障聖道，故云前後乖反墮非理相而興謗難，謂於世間已下通難無畏，先總說意，佛對世間有明見無明見，有他心智無他心智，諸大眾前於此自稱嘆處能為對治諸謗難中都不真實道理能為難相，故云都不見有如實因相。次別通四難，如通初難云：師弟別夏今來參我，所須慰問，非謂不知而問於彼，通第二難，眾生入道藉種種緣，提婆剛強故須麁語調之實非瞋恚，羅睺調善故須耎語化之實非愛結，通第三難，羅漢道漏盡未生苦，畢竟不受現身病苦，酬於前業仍得受之，通第四難，煩惱障道有其二種，謂見道煩惱障於見道，修道煩惱障於修道，初果已得見道見道煩惱畢竟不行，未具修道所以仍起妻子等愛。

In discerning [them] against objections, objections are raised regarding the first two occasions, saying: 'The Buddha previously stated of himself, "I am endowed with omniscience," yet when his own disciples had completed the summer retreat and came from various places, he would ask them, "Are your co-dwellers at ease? Is almsfood easy to obtain?" This is asking because of not knowing, so there is no omniscience.' Furthermore, he praised himself, saying: 'All my taints are exhausted,' yet speaking with affection to Rāhula seems to show affection, and scolding Devadatta seems to show anger; since there are affection and anger, one knows taints are not yet exhausted. These former two are slanderous objections regarding the Buddha's person. Regarding the latter two occasions, objections are raised, saying: 'The previous third stated that the path can lead out of suffering, yet when an arhat has fully attained the path, he still has sufferings such as snakebites and illness; from this one should know the path does not lead out of suffering. The previous fourth stated that nirvāṇa's obstacles block the path, yet when a stream-enterer has already attained the path, he still has affection for wife and children, and anger toward exertion and fatigue; from this one should know that afflictions do not obstruct the noble path.' Therefore, it is said that earlier and later contradict each other, lapsing into unreasonable characteristics, thus raising slanderous objections. From 'in the world' onward, it resolves the objections through fearlessness. First, the general intention is stated: before the world, whether with clear vision or without clear vision, with telepathic knowledge or without telepathic knowledge, in the presence of the great assemblies, regarding these points of self-praise, that which can counter these slanderous objections lacks any real rational basis that could serve as grounds for objection; therefore it says, 'one does not see any characteristics of a real cause whatsoever.' Next, it resolves the four objections separately. Resolving the first objection: master and disciple separated for the summer now come to visit me, so it is necessary to offer greeting and comfort; it does not mean asking them out of ignorance. Resolving the second objection: sentient beings enter the path relying on various conditions; Devadatta was recalcitrant, so harsh words were needed to tame him—it was truly not anger; Rāhula was gentle and good, so soft words were needed to convert him—it was truly not the fetter of affection. Resolving the third objection: with the arhat's path, taints are exhausted and unborn suffering will never be experienced at all; but the physical illness and suffering of the present body is still experienced to requite past karma. Resolving the fourth objection: there are two kinds of afflictions that obstruct the path—afflictions of the path of seeing obstruct the path of seeing, and afflictions of the path of cultivation obstruct the path of cultivation; having attained the path of seeing, the first-fruition person's afflictions of the path of seeing never function at all, but because they have not yet perfected the path of cultivation, affection for wife and children and so forth still arise.