[133] The eighteen unique characteristics which distinguish the Buddha from the rest of mankind are: (1) He commits no errors. Since time out of mind, he has disciplined himself in morality, meditation, intelligence, and lovingkindness, and as the result his present life is without faults and free from all evil thoughts. (2) He is faultless in his speeches. Whatever he speaks comes from his transcendental eloquence and leads the audience to a higher conception of life. (3) His mind is faultless. As he has trained himself in samâdhi, he is always calm, serene, and contented. (4) He retains his sameness of heart (_samâhitacitta_), that is, his love for sentient beings is universal and not discriminative. (5) His mind is free from thoughts of particularity (_nânâtvasamjñâ_), that is, it is abiding in truth transcendental, his thoughts are not distracted by objects of the senses. (6) Resignation (_upekṣâ_). The Buddha knows everything, yet he is calmly resigned. (7) His aspiration is unfathomable, that is, his desire to save all beings from the sufferings of ignorance knows no bounds. (8) His energy is inexhaustible, which he applies with utmost vigor to the salvation of benighted souls. (9) His mentation (_smṛti_) is inexhaustible, that is, he is ever conscious of all the good doctrines taught by all the Buddhas of the past, present, and future. (10) His intelligence (_prajñâ_) is inexhaustible, that is, being in possession of all-intelligence which knows no limits, he preaches for the benefits of all beings. (11) His deliverance (_vimukti_) is permanent, that is, he has eternally distanced all evil passions and sinful attachments. (12) His knowledge of deliverance (_vimuktijñâna_) is perfect, that is, his intellectual insight into all states of deliverance is without a flaw. (13) He possesses a wisdom which directs all his bodily movements towards the benefit and enlightenment of sentient beings. (14) He possesses a wisdom which directs all his speeches toward the edification and conversion of his fellow-creatures. (15) He possesses a wisdom which reflects in his clear mind all the turbulent states of ignorant souls, from which he removes the dark veil of nescience and folly. (16) He knows all the past. (17) He knows all the future. (18) He knows all the present. [134] For an elaborate exposition of the Daçabhûmî, see the _Avatamsaka_ (sixty volume edition, fas. 24-27), the _Çûrangama_, Vasubandhu’s Commentary on Asanga’s _Comprehensive Treatise on Mahâyanism_ (fas. 10-11), the _Vijnânamâtra Çâstra_ (fas. 9), etc., and for a special treatment of the subject consult the sûtra bearing the name, which by the way exists in a Sanskrit version and whose brief sketch is given by Rajendra Mitra in his _Nepalese Buddhist Literature_, p. 81 et seq. CHAPTER XIII NOTES. [135] Literally, “to advance against.” [136] Cf. Beal’s translation in the _S. B. E._ Vol XIX. pp. 306-307, vs. 2095-2101. Beal utterly misunderstands the Chinese original.