說無垢稱經疏 2.48

2.48

十八佛不共法，以五門分別：一名、二體、三行相、四差別、五諸門。辨名有二：一列、二釋。列名，一無誤失、二無卒暴音、三無忘失念、四無不定心、五無種種想、六無不擇捨、七志欲無退、八精進無退、九念無退、十定無退、十一慧無退、十二解脫無退、十三一切身業智為前導隨智而轉、十四一切語業智為前導隨智而轉、十五一切意業智為前導隨智而轉、十六知過去世無著無礙、十七知未來世無著無礙、十八知現在世無著無礙。釋名者，十八者，數。佛者，能成熟。不共法者，所成熟。唯佛獨成，餘所無有，名不共法。或復餘人雖似分得，而一切種皆不圓滿。如來於彼一切一切悉皆證得，於一切種無不圓滿，最極超過、殊妙第一，名不共法。獨佛有義，是不共義。佛之不共法，名佛不共法，依主釋也。合言十八不共法，帶數釋也。體性者，初二以身語業思為性，第三第九以念，第四第十以定，第五以想，第六第十一及後六以慧，第七以欲，第八以精進，第十二以勝解為體。如是合以思、想、欲、勤、念、定、勝解、慧八法為性。此中遍行二，謂思、想。善一，謂勤。別境五，謂欲、念、定、勝解、慧。所餘為十八法，體唯是三蘊，謂色、想、行，身語二業色蘊攝故。歸本是思。若起作用，依後得智。若住自性，依正體智。若兼相應，四蘊為性。若加眷屬，五蘊為性。行相者，阿羅漢等，雖漏已盡，為乞食故出遊城邑，或與惡馬及盜賊等共而遊止，或踐隔荊棘、高足越坑，入女人家不依正理而作語言，棄捨正路而行耶徑。如是誤失，如來永無。阿羅漢等，或迷道路、或入空宅揚聲大叫，因不染習氣。聚落露脣齒，而現大咲、現卒暴音，如來永無。阿羅漢等，猶有不染污，久遠所作、久遠所說忘失憶念，如來永無。阿羅漢等，斂心方定，出則不定，如來永無。阿羅漢等，於有餘生死起違逆想，於無餘涅槃起寂靜想，如來永無此種種想，住大捨故。阿羅漢等，不曾以智慧簡擇，便棄利樂有情之事，如來永無。阿羅漢等，於所知障清淨，有未得退，謂志欲退、精進退、念退、定退、慧退、解脫退，如來永無。阿羅漢等，或於一時，善三業轉或非善三業轉，如來三業智為前導，隨智而轉，故無無記，唯是善性。阿羅漢等，於三世境不能起心即解，故智是有著；不能一切悉解，故智是有礙。如來於彼，暫起心時即知一切，是故智是無著無礙。差別者，十八中，初六依三業清淨說；無誤失，依身清淨；無卒暴音，依語清淨；餘四皆依意清淨說；中六，於所依及果根未得不退說。所依謂志欲，由此為本起精進，故名所依。餘教說言「欲為精進依」故。果謂解脫，由欲為先，後於涅槃解脫及一切境起決定解，故名為果，欲所求故。精進、念、定、慧名根，久修此四，生善勝故、起解脫故。後六之中，三業智為前導，隨智而轉，乃是如來不共三業。知去來今，無著無礙，乃至則是如來不共之智。諸門者，有五：一作業、二分別、三平等、四差別、五引發。作業者，謂由身語意業清淨，以得不退，若行若住，映蔽一切聲聞獨覺。三業清淨者，初六作業；以得不退者，中六作業；若行若住者，後六作業。餘門准前，恐繁且止。此中所說力無畏等，唯佛獨成。今已分得，至紹隆位，故名為近。舉此類餘，佛法皆爾。舊經合此位及功德，總為一近。

The eighteen unshared attributes of a Buddha are distinguished by five gates: first, names; second, essential nature; third, operational aspects; fourth, distinctions; fifth, miscellaneous gates. In distinguishing the names there are two: first, enumeration; second, explanation. The enumeration of names: (1) no errors; (2) no clamorous vocalization; (3) no loss of mindfulness; (4) no non-concentrated mind; (5) no varied notions; (6) no unexamined equanimity; (7) no decrease in aspiration; (8) no decrease in vigor; (9) no decrease in mindfulness; (10) no decrease in concentration; (11) no decrease in wisdom; (12) no decrease in liberation; (13) all bodily actions preceded by wisdom and functioning in accordance with wisdom; (14) all vocal actions preceded by wisdom and functioning in accordance with wisdom; (15) all mental actions preceded by wisdom and functioning in accordance with wisdom; (16) unattached and unobstructed knowledge of the past; (17) unattached and unobstructed knowledge of the future; (18) unattached and unobstructed knowledge of the present. As for explaining the names: 'eighteen' is the number. 'Buddha' is the one capable of actualization. 'Unshared attributes' are what is actualized. Because they are accomplished by the Buddha alone and possessed by none other, they are called unshared attributes. Or again, though others may seemingly obtain them partially, in every aspect they are not complete. The Tathāgata has fully realized all of them in every respect, complete in all aspects, supreme and surpassing, remarkably exquisite, and foremost; hence they are called unshared attributes. Meaning possessed solely by the Buddha is the meaning of 'unshared'. The unshared attributes of the Buddha are called 'Buddha's unshared attributes', which is a tatpuruṣa compound. Combining them and saying 'eighteen unshared attributes' is a dvigu compound. As for the essential nature: the first two have intention of bodily and vocal action as their nature; the third and ninth have mindfulness; the fourth and tenth have concentration; the fifth has ideation; the sixth, eleventh, and the last six have wisdom; the seventh has aspiration; the eighth has vigor; the twelfth has resolve as its nature. Thus collectively they have eight dharmas as their nature: intention, ideation, aspiration, diligence, mindfulness, concentration, resolve, and wisdom. Among these, two are omnipresent, namely intention and ideation; one is wholesome, namely diligence; five are object-determining, namely aspiration, mindfulness, concentration, resolve, and wisdom. The remaining ones are the eighteen attributes, whose nature comprises only three aggregates: form, ideation, and formations, because bodily and vocal actions are subsumed under the form aggregate; fundamentally, they return to intention. If giving rise to function, they rely on subsequently attained wisdom. If abiding in their intrinsic nature, they rely on fundamental wisdom. If including associated dharmas, their nature comprises four aggregates. If adding attendant factors, their nature comprises five aggregates. As for operational aspects: although arhats and others have exhausted their taints, when wandering out into cities and towns to beg for food, they may travel and halt together with wild horses and thieves; or tread upon thorns, leap high across pits, enter women's homes and speak without adhering to the correct principles, or abandon the right path to walk crooked trails. Such errors are eternally absent in the Tathāgata. Arhats and others may lose their way, or enter an empty house and cry out loudly due to unpolluted latent traces; in villages they may expose their lips and teeth to burst into loud laughter, manifesting sudden clamorous vocalizations, which are eternally absent in the Tathāgata. Arhats and others still possess unpolluted loss of recollection regarding what was done long ago or spoken long ago, which is eternally absent in the Tathāgata. Arhats and others become concentrated only upon collecting the mind, and when emerging are not concentrated, which is eternally absent in the Tathāgata. Arhats and others produce notions of revulsion toward residual saṃsāra and notions of tranquility toward nirvāṇa without residue; the Tathāgata is eternally without such varied notions because of abiding in great equanimity. Arhats and others, without having examined with wisdom, may abandon matters concerning the benefit and joy of sentient beings; the Tathāgata never does so. Arhats and others, with respect to purification from cognitive obscurations, have non-attainment and decrease, namely decrease in aspiration, decrease in vigor, decrease in mindfulness, decrease in concentration, decrease in wisdom, and decrease in liberation; the Tathāgata never has this. Arhats and others may at times function with wholesome actions of the three karmas or non-wholesome actions of the three karmas; the Tathāgata's three karmas are preceded by wisdom and function in accordance with wisdom, hence there are no indeterminate ones, but only a wholesome nature. Arhats and others, regarding objects of the three times, cannot understand immediately upon giving rise to thought, hence their knowledge has attachment; they cannot know everything, hence their knowledge has obstruction. As for the Tathāgata, the moment thought arises he knows all, therefore his knowledge is unattached and unobstructed. As for the distinctions: among the eighteen, the first six are spoken of based on the purity of the three karmas: 'no errors' is based on the purity of body; 'no clamorous vocalization' is based on the purity of speech; the remaining four are all based on the purity of mind. The middle six are spoken of based on non-decrease in the unobtained basis, fruit, and faculties. 'Basis' refers to aspiration: because vigor arises based on this, it is called the basis; for other teachings say 'aspiration is the basis of vigor'. 'Fruit' refers to liberation: with aspiration coming first, one subsequently gives rise to decisive understanding regarding nirvāṇa, liberation, and all objects; hence it is called the fruit, being what aspiration seeks. Vigor, mindfulness, concentration, and wisdom are called 'faculties': through cultivating these four for a long time, superior wholesome qualities are produced and liberation arises. Among the last six, the three karmas preceded by wisdom and functioning in accordance with wisdom are the Tathāgata's unshared three karmas. Knowing past, future, and present without attachment and obstruction up to the end is the Tathāgata's unshared wisdom. As for the miscellaneous gates, there are five: first, activity; second, analysis; third, equality; fourth, distinction; fifth, elicitation. As for activity: by means of the purity of bodily, vocal, and mental actions, achieving non-regression, whether walking or standing, they outshine all śrāvakas and pratyekabuddhas. Purity of the three karmas is the activity of the first six; achieving non-regression is the activity of the middle six; whether walking or standing is the activity of the last six. The remaining gates follow the preceding; fearing prolixity, I shall stop here. The powers, fearlessnesses, and so forth spoken of here are accomplished solely by the Buddha. Having now obtained them in part and arrived at the stage of succession and exaltation, they are therefore said to be 'close'. Raising these exemplifies the rest; all Buddha-dharmas are like this. The older translation combined this stage and these virtues into a single 'close'.