---
title: "大乘義章 · 221 十八不共法義(二〇末)"
description: "大乘義章是隋代高僧慧遠所著的一部重要佛教論典。該書創作於南北朝佛教義學興盛之際旨在系統闡釋大乘佛教的核心教義。全書內容廣博對名相、法數、教理等進行了精細分梳與詮釋涵蓋空有、佛性、修行等多個關鍵領域體系嚴整被譽為中國佛教史上的百科全書式著作。此書不僅總結了南北朝佛教的思想精華更對後世天台、華嚴等宗派的教理發展產生了深遠影響是研究漢傳大乘佛教思想不可或缺的權威典籍。"
url: "https://rushiwowen.co/en/r/cmcwjp8mm0hb1l704uh400zrk"
---

### 十八不共法義六門分別列名辨相一辨定是非二　體性三　就處分別四　三業分別五四緣分別六

> Eighteen Unshared Qualities: Analysis of Six Categories<note>List and Define; Determine Right and Wrong; Essential Nature; Location; Three Actions; Four Conditions</note>

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。

> Now, in the first section, we begin by explaining the general meaning of the name, and then go into detailed explanations afterwards. The "Eighteen Unique Qualities" (āveṇika-dharmas) are as described in the Great Perfection of Wisdom Sutra (Mahāprajñāpāramitā Sūtra). The virtuous qualities of the Tathāgata are unlike those of any other being, and so they are called "unique qualities." Broadly speaking, all virtuous qualities could be called unique, which is why the \*Bodhisattva Bhūmi\* mentions one hundred and forty unique qualities. But here, we narrow our focus and discuss eighteen. What are these eighteen? They can be divided into three groups of six. \*\*First Group of Six:\*\* 1. No physical error 2. No verbal error 3. No mental error (also called no error in mindfulness) 4. No fluctuating thoughts 5. No state of mental distraction 6. No failure to know when to let go \*\*Second Group of Six:\*\* 1. Unwavering aspiration 2. Unwavering diligence 3. Unwavering mindfulness 4. Unwavering wisdom 5. Unwavering liberation 6. Unwavering liberating insight \*\*Third Group of Six:\*\* 1. Physical actions follow wisdom 2. Verbal actions follow wisdom 3. Mental actions follow wisdom 4. Unobstructed knowledge of the past 5. Unobstructed knowledge of the present 6. Unobstructed knowledge of the future Combined with the previous groups, these make eighteen. Let me take the first three: no errors in body, speech, and mind. The Tathāgata's three kinds of actions are free from faults and utterly pure. Why is this so? There are four reasons: First, because all negative habits have been completely eradicated. Second, because mindfulness and wisdom are constantly upheld, firmly guarding against faults. Third, because the practices of discipline, concentration, and wisdom are fully cultivated. Fourth, because abiding in ultimate truth overcomes all defilements. Thus, he has no errors. \*\*No fluctuating thoughts:\*\* The Buddha dwells in equanimity toward all beings, maintaining a mind of impartiality without thoughts of favoritism or hostility. Why can he do this? Because over countless eons, he has cultivated equal, single-hearted care for all beings, like a parent for an only child. He sees that there is no permanent self or person, and so transcends distinctions of friend and foe. He sees that all phenomena are empty and still, and so there is no "us" versus "them." He sees that all beings share the same Buddha-nature and Dharma-body. \*\*No mental distraction:\*\* The Buddha is always in a state of focused stillness, without any scattering or agitation. This is called "no distraction." Someone might ask: "Concentration ranges from the meditative states of the form realm up to the cessation of perception and feeling. If the Buddha is always in concentration, how can he teach the Dharma and engage in the four postures (walking, standing, sitting, lying down)?" Nāgārjuna explains: There is concentration even in the desire realm. The Buddha emerges from the deep meditations of the higher realms and enters into the concentration of the desire realm. Therefore, he is able to teach and display the four postures. Furthermore, the Buddha abides in the concentration of ultimate reality, where deluded thoughts have entirely ceased, so there is no distraction. The power of meditative absorption (samādhi) can accomplish anything, which is why he can teach and display the four postures. \*\*No failure to know when to let go:\*\* This is explained in two aspects: one, regarding his own practice; two, regarding teaching others. \*Regarding his own practice\*, there are two sub-points. First, in relation to the three types of feeling: As Nāgārjuna states, ordinary beings have dull faculties. They are heavily affected by pleasure and pain. When they experience pleasure, they generate attachment; when they experience pain, they generate aversion; and their minds become weary. But as for neutral feelings—neither pleasant nor unpleasant—they are not even aware of them. They may act with equanimity, but this is actually driven by ignorance. The Buddha, however, is fully aware of all three types of feeling, and having seen them, he is not attached to any. He does not simply abandon things unknowingly or act with equanimity out of ignorance. Second, in relation to the three aspects of calming, uplifting, and equanimity: The Tathāgata has skillfully cultivated the seven factors of enlightenment. When the mind becomes sluggish, he uplifts it. When it becomes restless, he calms it. Only after having moved beyond both extremes does he rest in equanimity—this is not an ignorant equanimity. \*Regarding teaching others\*, there are also two sub-points. First, in relation to the four immeasurable minds: The Tathāgata knows when beings lack joy and gives them loving-kindness; when they suffer, he gives compassion to relieve them; when they experience happiness in the Dharma, he rejoices with them. And only when he knows they have truly attained liberation does he rest in equanimity. This is not an ignorant or indifferent equanimity. Second, in relation to how he guides others through body and speech: Sometimes the Tathāgata temporarily pauses his physical and verbal teaching and enters deep meditation for a month or two. People may wonder, "The Tathāgata appeared in the world to teach beings. How could he possibly not know that we need guidance, and yet set us aside to enter meditation?" The Buddha answers: "Because I know various causes and conditions, I enter meditation." This is not ignorance; it is a deliberate choice. Why would he do this? There are three reasons: 1. When people see someone constantly, they become weary and lose their sense of reverence. To inspire renewed longing and respect, he withdraws into meditation. 2. To encourage people to practice the Dharma as taught, he withdraws into meditation as a model. 3. To entrust the Dharma to his disciples so that they may proclaim it, he withdraws into meditation. For these many reasons, it is clear that the Buddha has no failure to know when to let go. \*\*Unwavering aspiration:\*\* Although the Buddha's virtues are complete, he never stops aspiring toward the Dharma. This is called "unwavering aspiration." Someone might ask: "The scriptures say the Buddha has cut off all desire for wholesome qualities. How can you say his aspiration never wanes?" The Treatise explains: When the scriptures speak of the Buddha cutting off desire, they refer to two kinds of desire: (1) desire for what has not yet been attained, and (2) desire to increase what has already been attained. Since the Buddha's virtues are complete, both of these are gone. But in the context of the unique qualities, "unwavering aspiration" means that because of his long cultivation, his joy in the Dharma never diminishes. He also knows the great benefits of wholesome qualities, so his aspiration does not wane. It is like the precious horse of a wheel-turning king: even after reaching its destination, it continues moving without stopping until death. Or like a fire at the end of an eon: even when there is nothing left to burn, its heat continues unabated. Likewise, although the Tathāgata's own wholesome qualities are complete, those he has yet to guide are not yet all saved, so his aspiration does not diminish. Someone might ask: "If not all beings are yet saved, why does the Tathāgata enter final nirvāṇa?" The Treatise explains: Beings are of two kinds: (1) those who are to be liberated by the Buddha in this lifetime, and (2) those to be liberated in the future after his departure. It is for the sake of these future beings that he enters nirvāṇa. \*\*Unwavering diligence:\*\* Nāgārjuna explains that diligence is similar to aspiration, as discussed above. Someone might ask: "If aspiration and diligence are similar, why are they listed separately among the eighteen unique qualities?" There are three differences: 1. \*\*Beginning vs. end:\*\* Aspiration belongs to the initial stage—it is the arising of enthusiasm, like being thirsty and wanting water. Diligence belongs to the final stage—it is the active pursuit, like actually drawing water from a well with a rope and bucket. 2. \*\*Inner vs. outer:\*\* Aspiration is internal, residing in the mind. Diligence is external, expressed in action and engagement with the world. 3. \*\*Scope:\*\* Aspiration is confined to the mind only. Diligence extends to all three kinds of actions—body, speech, and mind. These differences mean the two must be listed separately. \*\*Unwavering mindfulness:\*\* Holding the past, present, and future without loss in a uniquely Buddha-like way is called "unwavering mindfulness." Someone might ask: "Earlier, 'no error in mind' was also called 'no error in mindfulness.' How is that different from what is described here?" The Treatise itself explains: The earlier "no error in mindfulness" refers to freedom from mistakes in everyday activities and deportment. Here, "unwavering mindfulness" refers to an unbroken, total awareness across all meditative states, spiritual powers, and knowledge of past, present, and future. It is complete and free from any lapse. Someone might ask: "Arhats also have firm mindfulness that does not lapse. Why is this considered unique to the Buddha?" Nāgārjuna explains: Although practitioners of the two vehicles (hearers and solitary realizers) have firm mindfulness, it is still limited. They cannot fully know all three times. For example, they can see back as far as eighty thousand eons, but no further. It is the same for the future. The Buddha, however, knows all without limit. Furthermore, during the sixteen moments of insight in the path of seeing, hearers cannot be mindful of every single moment, but the Buddha knows the arising, abiding, and ceasing of each moment completely. Hence this is unique to the Buddha. \*\*Unwavering wisdom:\*\* The Buddhas have attained all-encompassing wisdom and can discern all phenomena perfectly. This is called "unwavering wisdom." Someone might ask: "What is the cause of this unwavering wisdom?" The Treatise explains: It comes from long cultivation, from extensively receiving and upholding the teachings of many Buddhas, and from being supported by countless virtuous deeds. \*\*Unwavering liberation:\*\* The Buddha possesses both liberation of mind and liberation through wisdom. He also has both conditioned and unconditioned liberation. And he has mastered the countless, boundless gateways of liberation throughout the entire Dharma-realm. This is called "unwavering liberation." \*\*Unwavering liberating insight:\*\* The Buddha sees and knows all aspects of liberation with complete clarity, without any darkness or obstruction. This is called "unwavering liberating insight." Someone might ask: "Why not just say 'knowing'? Why add 'seeing'?" Nāgārjuna explains: This is to emphasize that the Buddha's knowledge is deeply firm and well-established. It is like tying something with two cords—it is much more secure. Also, in the lesser vehicle teachings, saying only "knowing" is insufficient to fully capture wisdom, and saying only "seeing" is also incomplete. Thus both are mentioned. Why is either alone insufficient? There are three types of wisdom: 1. \*\*Knowing without seeing:\*\* For example, the wisdom associated with the five senses, or the wisdom of thorough knowledge and the wisdom of non-arising. The wisdom in the five senses is faint and cannot investigate or discern, so it is not "seeing." The wisdom of non-arising is the cessation of seeking, so it also does not involve investigation—hence it is not "seeing." 2. \*\*Seeing without knowing:\*\* The five wrong views and the eight patience's in the path of seeing. The five wrong views involve investigation and thus are called "seeing," but because they are based on delusion and do not perceive the truth, they are not "knowing." The eight patience's involve investigation and are thus "seeing," but because they coexist with doubt and incomplete certainty about the Dharma, they are not "knowing." 3. \*\*Both seeing and knowing:\*\* All other forms of wisdom. Because of these distinctions, neither term alone fully captures the scope, so both are mentioned. Furthermore, when one hears the Dharma from a teacher and reflects upon it, that may be called "knowing." But when one personally realizes it for oneself, that is called "seeing." Likewise, hearing something with the ears is called "knowing," but directly perceiving it without doubt is called "seeing." For this reason, both terms are used. Someone might ask: "The arhats also both see and know liberation. Why is this considered unique to the Buddha?" The explanation: Although the two vehicles see and know liberation, their seeing and knowing are not complete or exhaustive—they still have limitations. The Buddha's knowledge and vision of liberation are total and undiminished. Hence they are unique to the Buddha. Someone might ask: "The Buddha's virtues are immeasurable and boundless. Why only list these six—aspiration, diligence, mindfulness, wisdom, liberation, and liberating insight—as 'unwavering'?" Nāgārjuna explains: For accomplishing both one's own benefit and the benefit of others, there are four key factors: 1. Aspiration serves as the root of all wholesome qualities. 2. Diligence carries out those qualities. 3. Mindfulness guards the sense gates. 4. Wisdom observes what is beneficial and what is harmful, cutting off all that is unwholesome. From these four come two results: liberation and liberating insight. Therefore, six are listed. \*\*Body, speech, and mind following wisdom:\*\* The Buddhas first use wisdom to discern what is beneficial and what is harmful, and only then do they act through body, speech, and mind. Therefore, they are without error. The arhats, however, have actions of body, speech, and mind that do not always follow wisdom, so they can err. For example: - Gavāṃpati vomited his food and then ate it again. - The monk Mahākātyāyana leapt onto the rafters in a donor's home, and climbed trees and walls. These are examples of physical errors. - Pīlindavatsa scolded the river goddess Gaṅgā. This is a verbal error. - Śāriputra still had a tendency toward anger. Nanda still had a tendency toward lust. These are mental errors. The Buddha has none of these. Someone might ask: "Didn't the Buddha also scold Devadatta? How can you say he has no verbal errors?" The explanation: Those words were spoken for the sake of guiding beings. They are not faults. Someone might ask: "Earlier, the 'three actions without error' was already explained. Why repeat it now with 'three actions following wisdom'?" The explanation: Earlier, it was stated that the three actions had no errors, but the cause was not explained. Now we make clear that the cause is that he acts in accordance with wisdom. Hence no errors arise. \*\*Unobstructed knowledge of the three times:\*\* The Buddha knows all things across past, present, and future without obstruction. Someone might ask: "The past has already ceased, the future does not yet exist, and the present does not abide. How can you say the Buddha knows all three times?" The explanation: Although the past has ceased, that does not mean it never existed. The future will come into being, and the present exists momentarily. Therefore, the Buddha knows all three. Someone might ask: "Earlier, it was said that his wisdom is unwavering and knows everything. Why repeat it with this mention of the three times?" The explanation: Earlier, the focus was on the breadth of wisdom comprehending all phenomena without diminishment. Here, the focus is on knowing the specifics of past, present, and future without obstruction. Hence it is mentioned separately. This is the description of the characteristics of these eighteen unique qualities.

次第二門。辨定是非。十八不共有三種說。一說如前。二迦栴延尼子所說。如來十力四無所畏即為十四。大悲十五加三念處合為十八。此之一說。龍樹非之。由作此說。是故名為迦栴延子說。若釋子說則不如是。佛德如海。無量無邊。云何還說如來十力四無畏等為不共法。又論說言。羅漢辟支及諸菩薩。亦能知於是處非處乃至漏盡。云何宣說十力功德為不共法。問曰。若言十力功德餘人分齊非不共者。身無失等二乘之人亦有少分。云何說之為不共法。論自釋言。我不宣說身無失等為不共法。我說身等常無過失為不共法。是故聲聞緣覺無之。三大智論中更有一說。一者如來具一切智。所知寬廣。二具無量功德。三具大悲心。四智慧自在。所知無礙。五禪定自在。六變化自在。七能授又無量記莂。八所記不虛。九言無失。十慧無減。所知不退。十一常行捨心。十二知時非時。謂知眾生應受化時。及知眾生未可化時。十三念無失。十四無煩惱習。十五無能如法出其過失。十六無能見其頂者。十七足下柔濡。眾生遇者即得受樂。十八得神通力。轉眾生心令易化度。是為十八。此之一說。龍樹亦非言。此是非三藏中說。斯乃聲聞諸論師等。撰錄經中讚佛之言為此十八。其言無失及念無失智慧無減常行捨心。此於大乘不共法中取以為論。無見頂相足下柔濡。是佛相好。若說此等為不共法。不共眾多。何止十八。此三說中。初說為是。後二為非。是非如是。

> Next, the second section: Determining what is right and wrong. There are three explanations of the eighteen exclusive qualities. The first explanation is as above. The second is the explanation of Katyayaniputra, which says that the Tathagata's ten powers and four fearlessnesses make fourteen, and with great compassion as the fifteenth, plus the three bases of mindfulness, together make eighteen. Nagarjuna refutes this explanation. Because of this exposition, it is called Katyayaniputra's explanation. If the explanation of the Shakya disciples were different, it would not be so. The Buddha's virtues are like the ocean, immeasurable and boundless. How can one say that the Tathagata's ten powers, four fearlessnesses, and so on are exclusive qualities? Furthermore, the treatise says that arhats, pratyekabuddhas, and bodhisattvas can also know what is and is not the case, and even the exhaustion of defilements. How can one declare that the qualities of the ten powers are exclusive qualities? Question: If one says that the qualities of the ten powers are not exclusive because others share in them, then qualities like the absence of physical faults are also partially present in the two vehicles. How can one say they are exclusive qualities? The treatise itself explains: "I do not declare that the absence of physical faults and so on are exclusive qualities. I say that the body and so on being constantly free from faults is an exclusive quality." Therefore, Shravakas and pratyekabuddhas do not have this. In the Great Treatise on the Perfection of Wisdom, there is yet another explanation: First, the Tathagata possesses all knowledge, with vast and extensive understanding. Second, he possesses immeasurable qualities. Third, he possesses great compassion. Fourth, his wisdom is sovereign, with unobstructed knowledge. Fifth, his meditative concentration is sovereign. Sixth, his transformations are sovereign. Seventh, he can give immeasurable predictions. Eighth, his predictions are never false. Ninth, his speech is without error. Tenth, his wisdom does not diminish, and his understanding does not regress. Eleventh, he always practices equanimity. Twelfth, he knows the right time and the wrong time, knowing when sentient beings are ready to be taught and when they are not yet ready. Thirteenth, his mindfulness is without loss. Fourteenth, he has no habitual tendencies of defilements. Fifteenth, no one can rightly point out his faults. Sixteenth, no one can see the top of his head. Seventeenth, the soles of his feet are soft and tender, and sentient beings who touch them immediately experience joy. Eighteenth, he possesses spiritual powers and can transform sentient beings' minds, making them easy to guide and liberate. These are the eighteen. This explanation is also refuted by Nagarjuna, who says that this is not from the Tripitaka but is rather a compilation by shravaka scholars of praises of the Buddha from the scriptures to form these eighteen. The statements about no error in speech, no loss of mindfulness, no diminishment of wisdom, and always practicing equanimity are taken from the Mahayana exclusive qualities to form this list. The invisible crown of the head and the soft soles of the feet are the Buddha's physical marks. If one says these are exclusive qualities, then there would be many exclusive qualities, not just eighteen. Among these three explanations, the first is correct, and the latter two are incorrect. Such is the determination of right and wrong.

次第三門辨其體性。於中曲有四門分別。一善惡無記三性分別。如龍樹說。十八不共體性唯善。二就有漏無漏分別。如龍樹說。十八不共體唯無漏。三就功德智慧分別。論說不定。從主為言。十八不共體唯智慧。故龍樹云。大乘中說十八不共。一切皆以智慧為義。智慧為主。故說為慧。隨相別分。十八不共功德智慧二門所攝。故龍樹云。宣說如來智慧功德為不共法。不說自然相好等報為不共法。於十八中。無知己於智慧無減知見無減。了達三世。此六是慧。餘是功德。亦可。前六及解脫中智慧解脫體性。是慧。餘是功德。四約如來五陰分別。就十八中。身口無失及與身口隨智慧行。此四色陰。無異想者。是其想陰。無不定心應是行陰。而論文中說為識陰。良以定中息用從體故說為識。非正論定。餘是行陰。略無受陰。體性如是。

> I'll translate this Buddhist philosophical text about the eighteen unique qualities (十八不共法) of a Buddha into accessible modern English while preserving the technical content. --- Now I will explain the essential nature of these three categories. This explanation has four parts of analysis. \*\*First: The three natures of good, evil, and neutral.\*\* As Nāgārjuna states, the essential nature of the eighteen unique qualities is entirely good. \*\*Second: The distinction between conditioned and unconditioned.\*\* As Nāgārjuna states, the essential nature of the eighteen unique qualities is entirely unconditioned. \*\*Third: The distinction between merit and wisdom.\*\* The treatises say this is not fixed. Speaking from the primary standpoint, the essential nature of the eighteen unique qualities is wisdom alone. Therefore Nāgārjuna says: In the Mahāyāna, the eighteen unique qualities are all defined by wisdom. Wisdom is primary, so they are spoken of as wisdom. When distinguishing them by characteristics, the eighteen unique qualities are included within the two categories of merit and wisdom. Thus Nāgārjuna says: The Tathāgata's wisdom and merit are spoken of as the unique qualities, not the natural excellent marks and signs of a Buddha. Among the eighteen, the following six pertain to wisdom: no loss of knowledge, no loss of insight, and complete understanding of the three times. The rest pertain to merit. Alternatively, the first six and the wisdom within liberation are wisdom by nature; the rest are merit. \*\*Fourth: The distinction according to the five aggregates of the Tathāgata.\*\* Among the eighteen, the four qualities of no error in body, no error in speech, and body and speech acting in accordance with wisdom pertain to the form aggregate. Having no erroneous thoughts pertains to the feeling aggregate. Having no unsteady mind should pertain to the mental formations aggregate, but the treatise text speaks of it as the consciousness aggregate. This is because in deep meditation, the activity is suspended and one speaks from the essence, so it is called consciousness; it is not the proper definition of meditation. The rest pertain to the mental formations aggregate. The feeling aggregate is briefly omitted. Such is its essential nature.

次第四門。就處分別。論有兩說。一說十八在第四禪。佛成道時在第四禪得菩提故。第二家說身口無失。身口隨慧。在欲色界五地所攝。欲界四禪是五地也。餘不共法。遍通三界九地所攝。欲界八禪是九地也。就處如是。

> Fourth gate: distinguishing by location. There are two explanations in the treatises. One says the eighteen \[unique qualities\] are in the fourth dhyāna, because when the Buddha attained enlightenment, it was in the fourth dhyāna that he realized bodhi. The second school says that the absence of faults in body and speech, and the accordance of body and speech with wisdom, are contained within the five stages of the desire realm and the four dhyānas — these are the five stages. The remaining uncommon qualities pervade all three realms and are contained within nine stages — the eight dhyānas along with the desire realm constitute these nine stages. Such is the matter of location.

次第五門三業分別。身業無失身隨慧行是其身業。口業無失口隨慧行是其口業。餘不共法悉是意業。三業如是。

次第六門四緣分別。如論中說。身口無失及與身口隨智慧行是色法故。唯二緣生。所謂因緣及增上緣。非心法故。不從緣緣次第緣生。餘之十四心法功德。具四緣生。從其過去善業熏起是因緣生。心法相起次第緣生。緣境而起是緣緣生。萬法不障增上緣生。十八不共。略之云爾。