淨名經關中釋抄 1.28.6

1.28.6

何故呵罵調達愛語羅云。 佛答。 調物應爾。 非煩惱漏也。 三難云。 貪欲障道者何初二果人受五欲也。 佛答。 決定能障後二果故。 四難云。 瞿曇說八聖道能出苦。 何故羅漢由有寒熱飢渴等。 佛言。 聖道實能盡苦。 但羅漢殘報未亡也。 此後二無畏且隨小乘說。 理實無上。 大道要離一切惑方證。 非二四果知也。 又法身真如性無生滅非四大起故出苦也。 非二乘結業後邊身為出苦也　十八不共法。 一身無失。 二口無失。 三意無失。 四無不定心。 五無異相。 六無不知已捨。 七欲無減。 八念無減。 九精進無減。 十智慧無減。 十一解脫無減。 十二解脫知見無減。 十二身業隨智慧。 十四業智慧。 十五意業隨智慧。 十六智慧知過去。 十七智慧知未來。 十八智慧知現在。 此中初六是斷身口意永離過失。 常住定心怨親平等。 知而復捨也。 次六是德。 謂欲念進智解脫解脫知見圓滿無闕減也。 後六是智慧。 謂三業三世常住正智無忘失也。 總言不共者。 佛住此法不與凡夫二乘共也。 又寶積大集二經並云三業無失為一。 加無諍訟為二。 無忘誤為第三。 餘同前。

why do you scold Devadatta and speak affectionate words to Rāhula?" The Buddha answered: "Subduing beings should be like this; it is not out of the out-flows of affliction." The third objected: "If craving and desire obstruct the path, why do those of the first and second fruits receive the five desires?" The Buddha answered: "Because it definitely obstructs the latter two fruits." The fourth objected: "Gautama says that the eightfold noble path can escape suffering; why do arhats still experience cold, heat, hunger, thirst, and so forth?" The Buddha said: "The noble path indeed can exhaust suffering, but an arhat's residual retribution has not yet perished." These latter two fearlessnesses are provisionally stated in accordance with the Hīnayāna. In truth and principle, the unsurpassed great path requires departure from all defilements before it can be realized; it is not something known by the two or four fruits. Furthermore, the true suchness nature of the dharmakāya has no arising or ceasing and is not produced from the four great elements, and hence it transcends suffering; it is not the final body of karmic fetters of the two vehicles that constitutes transcendence of suffering. / "Eighteen unshared dharmas": 1. No bodily fault; 2. No verbal fault; 3. No mental fault; 4. No uncollected mind; 5. No notion of difference; 6. No equanimity without having known; 7. No decline in aspiration; 8. No decline in mindfulness; 9. No decline in vigor; 10. No decline in wisdom; 11. No decline in liberation; 12. No decline in the knowledge and vision of liberation; 13. Bodily karma according with wisdom; 14. Verbal karma according with wisdom; 15. Mental karma according with wisdom; 16. Wisdom knowing the past; 17. Wisdom knowing the future; 18. Wisdom knowing the present. Among these, the first six concern severing: body, speech, and mind are eternally free from error, one constantly abides in a collected mind, enemy and friend are equal, and having known one then relinquishes. The next six are virtues: aspiration, mindfulness, vigor, wisdom, liberation, and the knowledge and vision of liberation are complete without lack or decrease. The last six are wisdom: the three karmas and three times constantly abide in correct wisdom without forgetfulness. In general, they are called "unshared" because the Buddha abides in these dharmas and does not share them with ordinary beings or the two vehicles. Furthermore, both the Ratnakūṭa and Mahāsaṃnipāta sūtras state that the three karmas being without fault constitute the first; adding "no dispute" as the second, and "no forgetful errors" as the third; the rest are the same as before.