新華嚴經論 18.9

18.9

十八不共者，一佛身無過失、二口無過失、三念無過失、四想無過失、五心無不定常在三昧、六無不知已捨、七欲無減、八精進無減、九念無減、十慧無減、十一解脫無減、十二解脫知見無減、十三身業隨智慧行、十四口業隨智慧行、十五意業隨智慧行、十六智慧知過去無礙事、十七智慧知未來無礙事、十八智慧知現在無礙事。所言無過失者，妙善相應。所言無減者，所作善法常無忘失。云一切智智者，云種種無盡智，此明差別智無盡故。如守護分中有二義：一明初發心菩薩守護一切諸佛法藏而能為人演說、二得天王夜叉王如來法王等守護。以偈重請分中有二十二行頌。初二行頌歎能說法主。已下二十行頌，兩行一頌。初兩行，歎初發心菩薩智慧福德超世獲益。次兩行頌，勸說昇進之行。次兩行頌，明大智度眾生無著。次兩行頌，明眾行無缺利生令佛種不絕。次兩行頌，明堅固功成出離法勝法，重勸請說。次兩行頌，明破闇降魔之道，亦願請說。次兩行頌，明如來所得之法，亦勸請說。次兩行頌，明云何演說如來法。末後兩行頌，明云何令初發心無畏如師子，無著如蓮華。第二許說分中，法慧菩薩所歎能問之人，如文可知。第三正說分中復分為二：第一長科經意、第二隨文釋義。一長科經意者，從「佛子菩薩已發一切智心」已下至品末，長科為二十段。第一從初「佛子」已下至「住不放逸」有十行經，明十住十種不放逸法分。第二「佛子」已下至「十種清淨」有十行半經，明住不放逸，得十種清淨法分。第三「佛子」已下至「能令一切如來歡喜」有十一行半經，明行十種法諸佛歡喜分。第四「佛子」已下至「諸佛歡喜」有六行經，明安住十法分。第五「佛子」已下至「令諸菩薩速入諸地」有八行經，明行此十法速入諸地分。第六「復次佛子」已下至「而自莊嚴入菩薩地」有十行經，明入地昇進分。第七「佛子有十種法」已下至「所行清淨」有八行經，明淨行分。第八「菩薩既得行清淨」已下至「十增勝法」有八行經，明昇進轉增分。第九「佛子」已下至「是為菩薩十種清淨願」有七行經，明大願成行利生分。第十「佛子」已下至「守護無上法門」有七行經，明行十法令大願圓滿分。第十一「佛子菩薩滿足如是願」已下至「如應說法」有八行經，明十種無盡藏分。第十二「所謂知其所作」已下至「具足莊嚴波羅蜜道」有十六行經，明菩薩知根利益分。第十三「是時」已下至「令三寶種永不斷絕」有五十二行半經，明行十波羅蜜利益眾生諸對治分。第十四「所以者何」已下至「念念具十種莊嚴」可有十八行經，明令三寶種不斷絕分。第十五「何者為十」已下至「度脫無量無邊眾生」有三十行經，明以十種莊嚴令見者發心無空過分。第十六「佛子」已下至「如是自在力」已下有二十三行經，明菩薩初發心，得與佛平等法，堪為大法師分。第十七「假使有不可說世界廣大道場」已下至「及護持法故」有十三行半經，明處眾無畏，說法自在，身無映蔽分。第十八「爾時」已下可一行經，明法慧以頌歎法分。第十九如此以頌歎法中有二十行頌，兩行一頌，如文其義自具，隨文稱歎即得。第二十最下一行經，明諸聞法歡喜大眾奉行分。

As for the eighteen unshared [qualities]: first, the Buddha is without fault in body; second, without fault in speech; third, without fault in mindfulness; fourth, without fault in perception; fifth, his mind is never uncollected and is constantly in samādhi; sixth, he has no equanimity without full knowledge; seventh, no decrease in aspiration; eighth, no decrease in vigor; ninth, no decrease in mindfulness; tenth, no decrease in wisdom; eleventh, no decrease in liberation; twelfth, no decrease in the knowledge and vision of liberation; thirteenth, all bodily activities accord with wisdom; fourteenth, all verbal activities accord with wisdom; fifteenth, all mental activities accord with wisdom; sixteenth, wisdom knows past matters without obstruction; seventeenth, wisdom knows future matters without obstruction; eighteenth, wisdom knows present matters without obstruction. That which is called "without fault" means being in accord with the wondrously wholesome. That which is called "without decrease" means that the wholesome qualities performed are never forgotten or lost. As for "the wisdom of all-knowledge," it means the various inexhaustible wisdoms; this clarifies that discriminating wisdom is inexhaustible. In the section on protection, there are two meanings: first, clarifying that the bodhisattva who has newly generated the mind [for awakening] protects the Dharma-treasury of all buddhas and can expound it for others; second, attaining the protection of the heavenly kings, yakṣa kings, the Tathāgata, the Dharma King, and so forth. In the section where he repeats the request in verse, there are twenty-two lines of verse. The first two lines of verse praise the master who can expound the Dharma. For the subsequent twenty lines of verse, two lines make one stanza. The first two lines praise the wisdom, merit, and transcendent benefits attained by the bodhisattva who has newly generated the mind. The next two lines of verse urge the exposition of the practices for progression. The next two lines of verse clarify great wisdom delivering sentient beings without attachment. The next two lines of verse clarify the lack of deficiency in the various practices, benefiting beings and preventing the lineage of the buddhas from being cut off. The next two lines of verse clarify the accomplishment of firm efficacy, the supreme Dharma of renunciation, repeating the request for its exposition. The next two lines of verse clarify the path of destroying darkness and subduing māras, also requesting its exposition. The next two lines of verse clarify the Dharma attained by the Tathāgata, also urging its exposition. The next two lines of verse clarify how to expound the Tathāgata's Dharma. The final two lines of verse clarify how to cause the initial mind to be fearless like a lion and unattached like a lotus. In the second section, on assenting to expound, the person capable of questioning praised by the Bodhisattva Dharmamati may be understood from the text. In the third section, the exposition of the Dharma proper, it is again divided into two parts: first, outlining the general meaning of the sūtra; second, explaining the meaning following the text. First, outlining the general meaning of the sūtra: from "Disciples of the Buddha! When a bodhisattva has generated the mind of all-knowledge…" onward down to the end of the chapter, it is outlined into twenty sections. First, from the opening "Disciples of the Buddha!" onward down to "abiding in non-negligence," there are ten lines of the sūtra; this clarifies the section on the ten abodes and the ten teachings of non-negligence. Second, from "Disciples of the Buddha!" onward down to "ten kinds of purity," there are ten and a half lines of the sūtra; this clarifies the section on abiding in non-negligence and attaining the ten pure teachings. Third, from "Disciples of the Buddha!" onward down to "able to cause all Tathāgatas to rejoice," there are eleven and a half lines of the sūtra; this clarifies the section on practicing the ten teachings and the buddhas rejoicing. Fourth, from "Disciples of the Buddha!" onward down to "the buddhas rejoice," there are six lines of the sūtra; this clarifies the section on abiding securely in the ten teachings. Fifth, from "Disciples of the Buddha!" onward down to "causing all bodhisattvas to swiftly enter the grounds," there are eight lines of the sūtra; this clarifies the section on practicing these ten teachings and swiftly entering the grounds. Sixth, from "Furthermore, disciples of the Buddha!" onward down to "and adorning oneself, enters the bodhisattva grounds," there are ten lines of the sūtra; this clarifies the section on entering the grounds and progressing. Seventh, from "Disciples of the Buddha! There are ten teachings…" onward down to "the practices undertaken are pure," there are eight lines of the sūtra; this clarifies the section on pure practice. Eighth, from "When a bodhisattva has attained purity of practice…" onward down to "the ten increasingly superior teachings," there are eight lines of the sūtra; this clarifies the section on progression and continuous increase. Ninth, from "Disciples of the Buddha!" onward down to "these are the bodhisattva's ten pure vows," there are seven lines of the sūtra; this clarifies the section on great vows becoming practice and benefiting beings. Tenth, from "Disciples of the Buddha!" onward down to "protecting the unsurpassed teachings," there are seven lines of the sūtra; this clarifies the section on practicing the ten teachings and bringing great vows to fulfillment. Eleventh, from "Disciples of the Buddha! When a bodhisattva has fulfilled such vows…" onward down to "expounding the Dharma in accordance with what is appropriate," there are eight lines of the sūtra; this clarifies the section on the ten inexhaustible treasuries. Twelfth, from "Namely, knowing what they do…" onward down to "fully adorned with the path of the pāramitās," there are sixteen lines of the sūtra; this clarifies the section on the bodhisattva knowing faculties and benefiting [beings]. Thirteenth, from "At this time…" onward down to "causing the lineage of the Three Jewels never to be cut off," there are fifty-two and a half lines of the sūtra; this clarifies the section on practicing the ten pāramitās, benefiting sentient beings, and the various antidotes. Fourteenth, from "Why is this?" onward down to "endowed with ten kinds of adornment in thought-moment after thought-moment," there are approximately eighteen lines of the sūtra; this clarifies the section on causing the lineage of the Three Jewels not to be cut off. Fifteenth, from "What are the ten?" onward down to "delivering immeasurable and boundless sentient beings," there are thirty lines of the sūtra; this clarifies the section on using the ten kinds of adornment to cause those who see to generate the mind without in vain. Sixteenth, from "Disciples of the Buddha!" onward down to "such powers of mastery," there are twenty-three lines of the sūtra; this clarifies the section on the bodhisattva, at initial aspiration, attaining teachings equal to those of the Buddha and being qualified to be a great Dharma master. Seventeenth, from "Even if there were a vast bodhimaṇḍa of ineffable worlds…" onward down to "and because of protecting and maintaining the Dharma," there are thirteen and a half lines of the sūtra; this clarifies the section on being fearless in the assembly, preaching the Dharma with mastery, and having a body that is unobscured. Eighteenth, from "At that time" onward, there is approximately one line of the sūtra; this clarifies the section where Dharmamati praises the Dharma in verse. Nineteenth, in this praise of the Dharma in verse, there are twenty lines of verse, two lines making one stanza; its meaning is fully contained as in the text, and it suffices to praise it following the text. Twentieth, the very last line of the sūtra clarifies the section where the great assembly, having heard the Dharma, rejoices and puts it into practice.