說無垢稱經疏 2.48

2.48

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'.