[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 7.39 # 止觀輔行傳弘決 7.39 止觀輔行傳弘決 7.39 - **Language:** Classical Chinese ### [7.39](https://indike.org/pramana/in.bauddha.taisho.1912.7.39) 次攝十八不共法者，初文正明攝者。既十力內充外用無畏，顯所有德超過物表，異於一切凡聖所得，故次無畏攝不共法。文闕釋名，應云通言不共者，極果之法不與下地等共。若別解者，應云圓果不與偏小因等共也。《大論》二十四「問曰：迦旃延子復以十力、四無所畏、大悲、三念為十八不共者何耶？答：以是故名迦旃延子所說。」若釋迦子所說，應如今文所說者是。又十力等，二乘有分；十八不共，二乘無分。又云：十八不共，二乘有分，但有過失，當知無失方名不共。文云「凡十二法」者，恐此文誤，準文會數但闕十一。初文七法已屬三度，謂身口無失，此二屬戒；無不定心、無不知已捨，此二屬定；欲進念無減，此三屬進。餘十一者，謂慧無減、解脫無減、解脫知見無減、三業隨智慧行，此六已列在文。餘五謂智慧知三世、意無失、無異想，此之五法文雖不列，已合在於慧無減、解脫無減中明，以十一法同屬慧故，是故合說。其相云何？論云「於諸眾生等心普度，名無異想。如來意業不須更觀，常無漏失，名意無失。佛智窮了達去來今，名知三世。」論釋慧無減，但云「十力無畏圓極故也。」今文釋慧無減中，云「常照至而為說法」，屬無異想。「不失先念」一句，屬意無失。此之二義，十力無畏圓極故也。餘三合在解脫無減中。何者？論釋解脫無減中，但云「具足有為無為二種解脫。有為者，謂無漏智慧相應。言無為者，謂煩惱都盡。」今文中云「憶三世事不忘」，屬智慧知三世，以解脫具故，能知三世。以義同故，故得合說。六度之中但出三學及進度者，以此三學略攝六度足。加精進者，以此三學非進不成，故加精進。闕施忍者，如前引論料簡，易行故也。又可但是文略。若義取者，應以念為忍也。無不知已捨，為檀也，即六度義足。結成攝法中，云「意如上說」者，略結不共。與前諸義展轉相攝結成助道，準道品末比說可知。 > Next is subsuming the eighteen unshared dharmas. The first passage directly clarifies the subsumption: since the ten powers are inwardly replete and their outward function is fearless, manifesting that all virtues transcend the world of beings and differ from what is attained by all ordinary people and sages, therefore following fearlessness, the unshared dharmas are subsumed. The text lacks an explanation of the name; it should be said: speaking generally of "unshared", the dharmas of the ultimate fruit are not shared with lower stages and so forth. If explained specifically, it should be said: the perfect fruit is not shared with biased and lesser causes and so forth. In fascicle twenty-four of the Dazhidulun: "Question: Why does Kātyāyanīputra also consider the ten powers, four fearlessnesses, great compassion, and three stations of mindfulness as the eighteen unshared dharmas? Answer: It is for this reason that it is named that which was spoken by Kātyāyanīputra." If explaining what was spoken by the son of Kātyāyana, it should be as explained in the present text. Furthermore, the two vehicles have a share in the ten powers and so forth; in the eighteen unshared dharmas, the two vehicles have no share. It is also said: in the eighteen unshared dharmas, the two vehicles have a share, but with fault; one should know that only being without fault is named "unshared". Where the text says "altogether twelve dharmas", this text is feared to be erroneous; collating the number according to the text, only eleven are lacking. In the first text, seven dharmas already belong to three perfections—namely, absence of fault in body and speech, these two belong to discipline; absence of an unfocused mind and absence of equanimity without knowing, these two belong to concentration; absence of decrease in aspiration, vigor, and mindfulness, these three belong to vigor. The remaining eleven are: absence of decrease in wisdom, absence of decrease in liberation, absence of decrease in the knowledge and vision of liberation, and the three activities following wisdom in practice; these six are already enumerated in the text. The remaining five are: wisdom knowing the three times, mind without fault, and absence of varied perception; although these five dharmas are not listed in the text, they are already combined and clarified within absence of decrease in wisdom and absence of decrease in liberation, because the eleven dharmas together belong to wisdom; therefore, they are spoken of conjointly. What are their characteristics? The treatise says: "Extensively saving all sentient beings with an impartial mind is called absence of varied perception. The Tathāgata's mental activity requires no further contemplation and is always without leak or lapse; this is called mind without fault. The Buddha's wisdom completely fathoms and penetrates past, future, and present; this is called knowing the three times." The treatise, in explaining absence of decrease in wisdom, merely says: "Because the ten powers and fearlessnesses are perfectly ultimate." In the present text's explanation of absence of decrease in wisdom, it states: "Constantly illuminating... up to... expounding the Dharma for their sake"; this belongs to absence of varied perception. The phrase "not losing prior mindfulness" belongs to mind without fault. These two meanings are because the ten powers and fearlessnesses are perfectly ultimate. The remaining three are combined within absence of decrease in liberation. Why? In the treatise's explanation of absence of decrease in liberation, it merely says: "Complete with both conditioned and unconditioned liberations. The conditioned refers to correspondence with uncontaminated wisdom. The unconditioned refers to afflictions being completely exhausted." Where the present text says "remembering matters of the three times without forgetting", this belongs to wisdom knowing the three times; because liberation is complete, one can know the three times. Because their meaning is identical, they may be spoken of conjointly. The reason why among the six perfections only the three trainings and the perfection of vigor are presented is that these three trainings are sufficient to briefly subsume the six perfections. As for adding vigor, because these three trainings cannot be accomplished without vigor, vigor is added. Omitting giving and forbearance, as in the earlier citation from the treatise for discrimination, is because they are easy to practice. Alternatively, it is merely that the text is brief. If grasped by meaning: mindfulness should be forbearance; absence of equanimity without knowing should be dāna; then the meaning of the six perfections is complete. In the passage concluding and establishing the subsuming dharmas, where it says "the meaning is as explained above", this briefly concludes the unshared \[dharmas\]. Mutually subsuming them with the preceding meanings to conclude and establish the aiding path can be known by drawing an analogy to the end of the aids to the path. > — English (machine translation) (machine translation) - [Previous: 7.38](https://indike.org/pramana/in.bauddha.taisho.1912.7.38) - [Next: 7.40](https://indike.org/pramana/in.bauddha.taisho.1912.7.40) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1912.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.7.39) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.7.39](https://indike.org/pramana/in.bauddha.taisho.1912.7.39) · Pramāṇa