大乘義章 20.56

20.56

就初門中先總釋名，次別後解。十八不共，如《大品》說，如來功德不與他同，名不共法。通而論之，一切功德悉名不共，故《地持》中說百四十不共之法。今據一門且論十八。名字是何？三分數之。初六一分，一身無失、二口無失、三意無失亦名念無失、四無異想、五無不定心、六無不知已捨。次六一分，欲無減、二精進無減、三念無減、四智慧無減、五解脫無減、六解脫知見無減。後六一分，一身業隨慧行、二口業隨慧行、三意業隨慧行、四知過去無礙、五知現在無礙、六知未來無礙。以此通前，合為十八。初身口意無失者，如來三業離過純淨，故無過失。何因緣故得此無失？有四種義：一無習離過諸惡盡故、二常守念慧對治堅故、三修戒定慧對治具故、四住第一義對治染故，得此無失。無異想者，佛住等心，於諸眾生常行捨心，無怨親想，名無異想。何緣能爾？佛無量劫於諸眾生常修平等一子想故；見無我人，離怨親故；見法空寂，無彼此故；見諸眾生同一佛性法身故。無不定心者，佛常一心無有散動，名無不定。問曰：定者從未來禪乃至滅定。若佛常定，云何能得為人說法具四威儀？龍樹釋云「欲界有定，佛出諸禪入欲界定，故能起說現四威儀。又佛住於實相定中，妄想永滅，故無不定。三昧法力，無所不為，故能起說，現四威儀。」無不知已捨者，分別有二：一自行門、二化他門。自行門中分別有二：第一約對三受分別。如龍樹說「餘人鈍根多覺苦樂，知樂生貪、知苦生瞋，心生厭離，於不苦樂不能覺知行於捨心，為癡使使。佛於三受咸皆覺知，知已厭離，無有不知，偏行捨心為癡使使，故佛無有不知已捨。」第二約就止舉捨等三門分別。如來善修七覺分故，心沈則舉、心掉則止，離於二邊方始行捨，非是不知望直行捨。化他門中分別亦二：一就四無量化心分別。如來善知無樂眾生，慈悲應與之；有苦眾生，悲應拔之；得法眾生，喜應慶之。知其究竟得解脫者，方始行捨，非是不知望直行捨。二約身口化行分別。如來有時身口息化，入於禪定一月二月。餘人生疑：如來出世，為化眾生。豈可不知我等須化而捨入定？佛言：「我知種種因緣，故入禪定，非是不知而捨入定。」知何因緣須捨入定？釋有三種：一世人常見，心生厭倦，不增渴仰。欲令渴仰，故捨入定。二欲令人依說修行，故捨入定。三欲以法付囑弟子令其宣說，故捨入定。具此多義，故佛無有不知已捨。欲無減者，佛德雖滿，而於諸法常欲不息，名欲無減。問曰：經說佛斷一切善法中欲，云何而言佛欲無減？論言「佛斷善法欲者，欲有二種：一未得欲、二者已得求增長欲。佛德滿故，斷此二欲。今不共中欲無減者，佛德雖滿，以久習故樂欲無減。又知善法有大利故，樂欲不減。如轉輪王所有馬寶，雖到至處，去心不止，至死不已。又亦如彼劫盡之火，雖無所燒，火熱不息。又如來白善雖滿，所化未盡，故欲無減。」問曰：所化眾生未盡，如來何故捨入涅槃？論言「眾生有其二種：一現度，佛已度竟。二者後度，佛當度之。由今未度，故入涅槃。」精進無減者，龍樹釋言「如欲中說，欲與精進其義相似。」問曰：若欲與精進同，今不共中何須別說？解有三異：一始終異。欲為初行，是欲增長說為精進。樂欲之始，如渴須水。精進之終，如集灌綆方便求水。二滿外異。欲在內心，精進在外，造修在緣，名為外矣。三通局異。欲唯在意，精進之行遍通三業。有是不同，故須別說。念無減者，於三世法持念不共，名念無減。問曰：向前意無失者，經中亦名為念無失，與此何別？論自釋言「前念無失離於錯誤，今念無減離於減少。又念無失，於彼威儀所作事中無錯無失。念無減者，於諸禪定神通憶念去來現在一切法中通達無減。」問曰：聲聞亦有四念牢固不失，何故偏說念無減失為佛不共？龍樹釋言「二乘之人雖有四念牢固不失，而猶減失，不能盡達三世之事。故於過去極遠能知八萬劫事，已外不知，未來亦然；佛則盡知。又於見道十六心中，聲聞不能念念具知；佛於此等生住滅時念念悉知，故說不共。」慧無減者，諸佛如來得一切智，於一切法善分別知，故慧無減。問曰：何緣得此無減？論自釋言「以久習故，又從多佛廣受持故，復以無量功德助故，智慧無減。」解脫無減者，佛具心慧二種解脫，亦具有為無為解脫，又具法界無量無邊諸解脫門，名解脫無減。解脫知見無減者，佛於一切諸佛解脫中知見了了，無有闇障，名為解脫知見無減。問曰：直爾說知便是，何勞說見？龍樹釋言「為明如來於所知事深知牢固，故說知見。如兩重繩縛物則牢，此亦如是。又復如彼小乘法中，但說其知，攝慧不盡；但說其見，攝亦不盡，故須並說。」云何不盡？說慧有三：一知而非見。如彼五識相應之慧及盡無生智，以五識中慧心微劣，不能推求，所以非見。盡無生智是息求心，亦無推求，為是非見。二見而非知。謂五邪見及見道中八忍之慧。五見推求，故得名見；顛倒推求不知法理，故不名知。八忍推求故得名見；與疑得俱，於法不決，故不名知。三亦見亦知。餘一切慧。以有此別，偏舉不盡，故須並說。又如從人聞法思量可名為知，自身得證方名為見。又復耳聞得名為知，自覩無疑方名為見。故須並說。問曰：二乘於解脫中亦知亦見，何故偏說解脫知見為佛不共？釋言：二乘於解脫中雖知雖見，知見不盡，故有減少。佛於解脫知見窮盡，無所減少，故名不共。問曰：佛德無量無邊，何故但說欲精進等六事無減？龍樹釋言「佛於自利利他德中有四種事，能有成辨。一者樂欲能為一切善法根本、二者精進能作諸善、三者念心守護根門、四者智慧觀察得失有惡斯斷。以此四事得二果報，報所謂解脫及解脫知見。」故但說六。身口意業隨慧行者，諸佛如來先用智慧觀察得失，然後造作身口意業，故無過失。諸羅漢等身口意業不隨慧故，多有過失。如憍梵婆提食已吐竟，而更食之。摩頭槃比丘至檀越家跳上棟閣，上樹上壁。諸如是等，身業失也。畢陵伽婆蹉罵恒水神等，口業失也。舍利習瞋難陀習貪，諸如是等意業失也。佛悉無之。問曰：如來亦罵調達，云何悉無？釋言：此等為化故爾，不名過失。問曰：前說三業無失其義已足，何須復說三業隨慧？論言「前說三業無失，未明何因得此無失，故今明其隨智慧行故得無失。」知三世無礙者，佛於三世一切事中知無礙也。問曰：過去已滅今無、未來未有、現在無住，云何言佛通三世事？釋言：過去雖復已滅，非不曾有，未來當有、現在假有，故佛知之。問曰：前說智慧無減無所不知，何須復說知三世乎？釋言？前說慧無減者，於諸法相通達無減。此說於彼三世事中了知無礙，故復說之。辨相如是。

Within the first section, the names are first explained generally, and then expounded individually. The eighteen unshared attributes: as stated in the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra, because the virtues of the Tathāgata are not shared with others, they are called 'unshared attributes' (āveṇika-dharma). Broadly speaking, all virtues whatsoever are termed unshared; hence the Bodhisattvabhūmi speaks of one hundred and forty unshared attributes. Here, relying on one approach, we discuss eighteen for now. What are their names? They are enumerated in three groups. The first group of six consists of: (1) no fault in bodily action, (2) no fault in vocal action, (3) no fault in mental action (also called no fault in mindfulness), (4) no discriminatory thought, (5) no unconcentrated mind, and (6) no relinquishment without having known. The next group of six consists of: (1) no diminution in aspiration, (2) no diminution in vigor, (3) no diminution in mindfulness, (4) no diminution in wisdom, (5) no diminution in liberation, and (6) no diminution in the knowledge and vision of liberation. The final group of six consists of: (1) bodily action following wisdom, (2) vocal action following wisdom, (3) mental action following wisdom, (4) unhindered knowledge of the past, (5) unhindered knowledge of the present, and (6) unhindered knowledge of the future. Combining these with the preceding yields eighteen in total. First, regarding no fault in body, speech, and mind: the Tathāgata's three modes of action are free from fault and purely clean; hence there are no faults. For what reasons is this faultlessness attained? There are four reasons: first, because the trace-impressions (vāsanā) are absent, faults are shed, and all evils are exhausted; second, because mindfulness and wisdom are constantly maintained, and counteragents are firm; third, because the cultivation of morality, samādhi, and prajñā provides complete counteragents; fourth, because dwelling in the ultimate truth provides the counteragent against defilements. For these reasons this faultlessness is attained. Regarding 'no discriminatory thought': the Buddha abides in an equanimous mind and constantly exercises an attitude of equanimity toward all sentient beings, having no thought of enemy or friend; this is called 'no discriminatory thought'. By what causes can he do so? Because for immeasurable kalpas the Buddha has constantly cultivated the thought of viewing all sentient beings equally as an only son; because he sees neither self nor other, being free from [notions of] enemy and friend; because he sees that dharmas are empty and tranquil, having neither 'this' nor 'that'; and because he sees that all sentient beings share the same Buddha-nature and dharmakāya. Regarding 'no unconcentrated mind': the Buddha is constantly single-minded without distraction; this is called 'no unconcentrated [mind]'. Question: Samādhi ranges from the intermediate dhyāna (anāgamya-samādhi) up to the cessation trance (nirodha-samāpatti). If the Buddha is constantly in samādhi, how can he preach the Dharma to people and fully display the four postures? Nāgārjuna explains: 'There is samādhi in the desire realm; the Buddha emerges from the various dhyānas and enters the desire-realm samādhi, and is therefore able to arise and preach and display the four postures. Moreover, the Buddha abides in the samādhi of the true mark, wherein delusive thoughts are permanently extinguished; therefore he is never unconcentrated. By the power of the Dharma of samādhi, there is nothing he cannot do; thus he can arise and preach and display the four postures.' Regarding 'no relinquishment without having known': there are two analyses: first, the aspect of his own practice; second, the aspect of transforming others. Within the aspect of his own practice there are two analyses. First, analyzing with respect to the three feelings: as Nāgārjuna says, 'Other people of dull faculties mostly perceive suffering and pleasure; knowing pleasure, they give rise to craving; knowing suffering, they give rise to anger, and repulsion arises in their minds; but toward neither-painful-nor-pleasant feeling they cannot perceive and remain in a state of indifferent relinquishment (upekṣā), being driven by the underlying latency of ignorance. The Buddha perceives all of the three feelings; having known them, he becomes detached from them; there is nothing he does not know, so that he never solely exercises an indifferent relinquishment driven by the latency of ignorance. Therefore the Buddha has no relinquishment without having known.' Second, analyzing with respect to the three approaches of calming, uplifting, and relinquishment: because the Tathāgata skillfully cultivates the seven factors of awakening, when the mind sinks he uplifts it, and when the mind is agitated he calms it; only when free from both extremes does he practice relinquishment; it is not that he practices relinquishment indiscriminately without knowing. Within the aspect of transforming others, there are also two analyses. First, analyzing with respect to the mind of transforming [others through] the four immeasurables: the Tathāgata skillfully knows those sentient beings who lack joy, and in benevolence and compassion he should give it to them; those sentient beings who have suffering, he should pluck them out in compassion; those sentient beings who have attained the Dharma, he should rejoice with them in sympathetic joy. Only when knowing that they have attained final liberation does he practice relinquishment; it is not that he practices relinquishment indiscriminately without knowing. Second, analyzing with respect to transformative actions of body and speech: the Tathāgata at times desists from transformation through body and speech, entering dhyāna for one or two months. Other people might wonder: 'The Tathāgata has appeared in the world to transform sentient beings; how could he not know that we need transformation and yet relinquish us to enter dhyāna?' The Buddha says: 'I know various causes and conditions and therefore enter dhyāna; it is not that I enter dhyāna out of relinquishment without knowing.' Knowing what causes and conditions must he relinquish and enter dhyāna? Three explanations are given: first, when people of the world see him constantly, they give rise to weariness and their thirsting reverence does not increase; wishing to cause them to have thirsting reverence, he therefore relinquishes and enters dhyāna. Second, wishing to cause people to practice according to his teachings, he therefore relinquishes and enters dhyāna. Third, wishing to entrust the Dharma to his disciples and have them propagate it, he therefore relinquishes and enters dhyāna. Possessing these many meanings, the Buddha has no relinquishment without having known. Regarding 'no diminution in aspiration': although the Buddha's virtues are complete, his aspiration toward all dharmas never ceases; this is called 'no diminution in aspiration'. Question: The sūtras say that the Buddha has severed aspiration (chanda) toward all wholesome dharmas; how can it be said that the Buddha's aspiration suffers no diminution? The treatise states: 'When it is said that the Buddha has severed aspiration for wholesome dharmas, aspiration is of two kinds: first, aspiration for what is not yet attained; second, the aspiration to seek increase in what has already been attained. Because the Buddha's virtues are complete, he has severed these two aspirations. In the present context of the unshared attributes,