大乘義章 20.58

20.58

次第三門辨其體性。於中曲有四門分別：一善惡無記三性分別。如龍樹說，十八不共體性唯善。二就有漏無漏分別。如龍樹說，十八不共體唯無漏。三就功德智慧分別。論說不定，從主為言，十八不共體唯智慧。故龍樹云「大乘中說十八不共，一切皆以智慧為義。」智慧為主，故說為慧。隨相別分，十八不共功德智慧二門所攝，故龍樹云「宣說如來智慧功德為不共法，不說自然相好等報為不共法。」於十八中，無知己於、智慧無減、知見無減、了達三世，此六是慧，餘是功德。亦可前六及解脫中智慧解脫體性是慧，餘是功德。四約如來五陰分別。就十八中，身口無失及與身口隨智慧行，此四色陰；無異想者，是其想陰；無不定心，應是行陰。而論文中說為識陰，良以定中息用從體，故說為識，非正論定。餘是行陰，略無受陰。體性如是。

Next is the third gate, determining their essential nature. Within this, there are four detailed gates of analysis: First is the distinction among the three natures of wholesome, unwholesome, and indeterminate. As Nāgārjuna stated, the essential nature of the eighteen unshared attributes is exclusively wholesome. Second is the distinction in terms of tainted and untainted. As Nāgārjuna stated, the essential nature of the eighteen unshared attributes is exclusively untainted. Third is the distinction in terms of virtue and wisdom. The treatises state this variably. Speaking in terms of what is primary, the essential nature of the eighteen unshared attributes is exclusively wisdom. Therefore Nāgārjuna says: "The eighteen unshared attributes taught in the Mahāyāna all take wisdom as their core meaning." Because wisdom is primary, they are spoken of as wisdom. Distinguishing them according to their characteristics, the eighteen unshared attributes are subsumed under the two gates of virtue and wisdom. Therefore Nāgārjuna says: "The Tathāgata's wisdom and virtue are declared to be unshared attributes; natural physical marks and other karmic retributions are not declared to be unshared attributes." Among the eighteen: not relinquishing without awareness, wisdom not decreasing, knowledge and vision not decreasing, and unobstructed knowledge of the three times—these six are wisdom; the remainder are virtue. Alternatively, it can also be said that the first six, as well as the liberation of wisdom within liberation, have wisdom as their essential nature; the rest are virtue. Fourth is the distinction according to the Tathāgata's five aggregates. Within the eighteen, the absence of fault in body and speech, and bodily and vocal actions following wisdom, are the four instances of the aggregate of form; having no disparate thoughts is the aggregate of perception; having no non-concentrated mind ought to be the aggregate of conditioning factors. Yet in the treatise it is stated to be the aggregate of consciousness; this is precisely because in samādhi its active functioning ceases and reverts to the essence, and therefore it is spoken of as consciousness, not dealing directly with samādhi as such. The rest are the aggregate of conditioning factors; the aggregate of sensation is omitted. The essential nature is as such.