---
title: "大乘義章 · 215 四無畏義(一九)"
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/cmcwjp8hu0h9hl704t6qvqojr"
---

### 四無畏義七門分別釋名一　定其體性辨其境具二　智斷分別三　自利利他分別四　寄對顯德五　約對十力辨其同異六　大小所說不同七

> Four Kinds of Fearlessness: Seven Aspects<note>1. Explanation of Names; 2. Determining Their Nature and Objects; 3. Distinction Between Wisdom and Cessation; 4. Distinction Between Self-Benefit and Benefiting Others; 5. Comparative Illustration of Virtues; 6. Similarities and Differences with the Ten Powers; 7. Differences in Teachings Between Mahayana and Hinayana</note>

第一釋名。智心不怯名為無畏。無畏不同。隨義分四。名字是何。一一切智無畏。二漏盡無畏。第三能說障道無畏。第四能說盡苦道無畏。普照諸法名一切智。緣己有智。於他不怯名一切智無畏。結愚斯已稱曰漏盡。照己有盡。於他不怯名漏盡無畏。堪陳過礙名能說障道。緣己有能。於他不怯名為解脫盡苦道無畏。此後二種。自緣己能。於他無畏。非緣弟子智之與斷。名義如是此一門竟。

> First, explaining the names. A mind that is wise and fearless is called "fearlessness." Fearlessness comes in different forms, which can be divided into four types according to their meaning. What are these four names? The first is the fearlessness of universal wisdom. The second is the fearlessness of having ended all defilements. The third is the fearlessness of being able to explain what hinders the path. The fourth is the fearlessness of being able to explain the path that ends suffering. Illuminating all things with wisdom is called "universal wisdom." One who has such wisdom within and remains unafraid before others is said to possess the fearlessness of universal wisdom. When ignorance and defilements are utterly exhausted, this is called "ending all defilements." One who sees this ending within and remains unafraid before others is said to possess the fearlessness of having ended all defilements. Being able to clearly point out obstacles and hindrances is called "explaining what hinders the path." One who has this ability within and remains unafraid before others is said to possess the fearlessness of explaining the path that ends suffering. The latter two types concern one's own abilities and fearlessness before others, not the wisdom or liberation of disciples. Such is the meaning of these names<note>End of this section</note>.

次第二門定其體性。并辨其境具。體性有二。一是智體。二是心體。內照自己具四功德。實有非虛。是其智也。外於難辭情安不怯。是其心也。如論中說。智光普照名為無畏。即是其智。勇猛不怯。名為無畏。即是其心。問曰。無畏用智為體。智是慧數用心為體。心是何數。准毘曇。心數法中。更不別立一無畏數。以義推之。凡是有畏苦受所收。一切無畏。應樂受攝。若依建立多心數家。畏及無畏悉是別數。體性如是。體既有二。約對此體。以論境具。境具不定。相狀如何。若說智慧以之為體。約對此體辨義有四。一者是體。二者是用。三者是境。四者是緣。體者是其內照之智。內照自己有智有盡并具二能。用者是其不怯心也。由前知體。知己有德。便於外難起於勇猛不怯之用。境者自家四種德是。己智與斷并及二能為智所照。故名為境。緣者外道四難辭是。寄對彼難而顯佛德。彼四是其顯德之緣。故名為緣。若說勇猛不怯之心。以之為體。約對此體辨義亦四。一者是體。二者是用。三者是境。四者是具。體者是其不怯心也。此心正是無畏之義。故名為體。用者是其內照智也。由照自知有德不虛。於他不怯。故名為用。境者外道四難辭也。無畏之心。正緣彼難而不怯懼。故名彼難。以之為境。具者自己四種德也。持己四德。於他不怯。故名己德以之為具此二門竟。

> Next, the second section establishes its essential nature and clarifies the qualities it encompasses. The essential nature has two aspects: first, the nature of wisdom; second, the nature of mind. Internally illuminating itself, it possesses four virtues. Being real and not illusory—this is its wisdom. Externally, in the face of difficult challenges, remaining calm and unafraid—this is its mind. As the treatise states: "The light of wisdom shining universally is called fearlessness"—this refers to wisdom. "Being courageous and unflinching is called fearlessness"—this refers to mind. Question: Fearlessness uses wisdom as its essence. Wisdom is a mental factor of discernment, and the mind is its essence. What category does the mind fall into? According to the Abhidharma, among the mental factors, there is no separate factor of fearlessness established. Reasoning from principle, whatever involves fear is included under painful feeling. All fearlessness should be included under pleasant feeling. According to those who establish numerous mental factors, both fear and fearlessness are distinct factors. Such is its essential nature. Since the essence has two aspects, we now discuss the qualities in relation to this essence. The qualities are not fixed—what are their characteristics? If we say wisdom constitutes the essence, then in relation to this essence, there are four aspects to distinguish: first, essence; second, function; third, object; fourth, condition. Essence refers to the inner illuminating wisdom. Internally illuminating itself, it knows it has wisdom and cessation, and possesses both abilities. Function refers to the mind that is not timid. Because of the prior knowledge of essence, knowing oneself possesses virtues, it arises courage and fearlessness when facing external challenges. Object refers to one's own four kinds of virtues. One's own wisdom, cessation, and both abilities are illuminated by wisdom—hence called object. Condition refers to the four difficult challenges of the heretics. By confronting those challenges, the Buddha's virtues are revealed. Those four are the conditions for revealing virtues—hence called condition. If we say the courageous and unflinching mind constitutes the essence, then in relation to this essence, there are also four aspects to distinguish: first, essence; second, function; third, object; fourth, quality. Essence refers to the unflinching mind. This mind is precisely the meaning of fearlessness—hence called essence. Function refers to the inner illuminating wisdom. Through illumination, one knows oneself possesses virtues and is not empty, and is not timid toward others—hence called function. Object refers to the four difficult challenges of the heretics. The fearless mind directly confronts those challenges without fear or trembling—hence those challenges are called its object. Quality refers to one's own four kinds of virtues. Holding one's own four virtues, one is not timid toward others—hence one's own virtues are called its quality. <note>These two sections are complete.</note>

次第三門智斷分別。通相麁分。第二是斷餘三是智。隨別細分。前二自德後二利他。前自德中。初智後斷。利他中。即名以求。能說障道。說障示人。令人斷除。使他得斷。能說盡道。說道示人。令他修學。使其得智。依大智論。則不如是。彼說如何。能說障道令他識障。除佛得道。得道是智。能說盡道。令他識知盡苦之道修以盡苦。盡苦是斷。智斷如是此三門竟。

> Now, let us examine these three approaches and distinguish between wisdom and the removal of obstacles. Looking at the overall picture, the second approach is about removal, while the other three are about wisdom. Looking at each one individually: - The first two relate to one's own practice. - The last two relate to helping others. Within the first two (one's own practice): - The first is wisdom. - The second is removal. Within the last two (helping others): - Here, we use the names of the approaches themselves to guide our understanding. The approach that teaches about obstacles (the second one): - It describes obstacles to show them to people. - It encourages people to remove them. - It helps others achieve removal. The approach that teaches about the path's end (the fourth one): - It describes the path to show it to people. - It encourages others to cultivate and learn it. - It helps them achieve wisdom. However, according to the Great Treatise on Wisdom (the \*Mahāprajñāpāramitāśāstra\*), this is not how it works. What does it say instead? - The approach that teaches about obstacles helps others recognize those obstacles. Then, apart from the Buddha's attainment, achieving the path is wisdom. - The approach that teaches about the path's end helps others recognize the path that ends suffering and cultivate it to end suffering. Ending suffering is removal. This is how wisdom and removal are understood. <note>These three approaches are now concluded.</note>

次第四門。自利利他二行分別。隨相別分。初二自利後二利他。故地持云。彼初二種是自安道。後之二種是安他道。通而論之。俱是自利。自心安穩無所畏故。通是利他。如地持說。就利他中。初一切智。偏化菩薩。以諸菩薩求一切智故偏化之。故地持云。一切智無畏。為化大乘諸菩薩故。漏盡無畏偏化二乘。以二乘人多求寂滅故偏化之。故地持云。漏盡無畏。為化聲聞緣覺人故。餘二無畏通化大小。大小乘人。通求離障。故說障道令其斷除。通求出道。故說盡道令其修學。故地持云。佛為聲聞菩薩行出苦道說修多羅。結集經者。集為二藏。以說一切聲聞所行為聲聞藏。宣說一切菩薩所行為菩薩藏。自利利他分別如是此四門竟。

> Now, I will explain the four types of fearlessness in sequential order, distinguishing between the two practices of benefiting oneself and benefiting others. Based on their characteristics, the first two are for self-benefit, while the last two are for benefiting others. Therefore, the \*Bodhisattva Bhumi\* states: "The first two are paths of self-cultivation, and the last two are paths of benefiting others." Broadly speaking, all four are also for self-benefit, as they bring peace and fearlessness to one's own mind. Likewise, they are all for benefiting others, as explained in the \*Bodhisattva Bhumi\*. Within the category of benefiting others: - The first, the fearlessness regarding omniscience, is specifically directed toward enlightening bodhisattvas, since they seek omniscience. Thus, the \*Bodhisattva Bhumi\* says: "The fearlessness of omniscience is for transforming practitioners of the Great Vehicle." - The fearlessness regarding the exhaustion of defilements is specifically directed toward the Two Vehicles (i.e., followers of the Hearer and Solitary Realizer paths), since they often seek nirvana. Hence, the \*Bodhisattva Bhumi\* says: "The fearlessness of the exhaustion of defilements is for transforming Hearers and Solitary Realizers." The remaining two fearlessnesses apply to both the Great and Lesser Vehicles, as practitioners of both paths seek to overcome obstacles. Thus, the teaching on obstacles to the path is expounded so they can eliminate them. Similarly, since both seek the way out of suffering, the teaching on the path to liberation is given for them to cultivate. Therefore, the \*Bodhisattva Bhumi\* says: "The Buddha taught the scriptures on the path leading out of suffering for Hearers and bodhisattvas." Those who compiled the teachings organized them into two collections: the collection of Hearers' teachings, which covers all that Hearers practice, and the collection of Bodhisattvas' teachings, which covers all that Bodhisattvas practice. Such is the distinction between benefiting oneself and benefiting others.<note>This concludes the four categories.</note>

次第五門。寄對顯德。通而論之。佛一切德。皆勝一切。隨相別分。彼四無畏。多對外道。十力對魔。十八不共。對於二乘。此義如彼地論中說。何故無畏偏對外道。外道邪智。難佛無德。彼四無畏。彰己有德翻彼邪難。故四無畏偏對外道。何故十力偏對諸魔。魔生垢弊。壞人善根。十力堅固。不為魔壞。故偏對之。故地持云。於一切魔。捨離得勝。名之為力。何故十八不共之法偏對二乘。二乘小德。上濫如來。故說不共。簡別二乘。故偏對之。問曰。前說外道邪智難佛無德佛四無畏而翻對之。外道何因難佛無德。如來云何而為釋。通釋言。外道執迹為難。如來顯實而為釋通。外道何因難佛如來無一切智。如來有時言。迹之中似不具足一切種智。故彼難之。是義云何。如來或時。有諸弟子。從遠方來。佛便問之。彼方何以住止安樂道路清泰四大安穩。佛經中說。若人至其城邑聚落問其名字。我說。是人非一切智。佛為前問。似若無智。外道執此。所以為難。佛對報之。我隨世間。安慰之義共相慰問。弟子遠來。不可默住。所以問之。非是不知。世間亦有知而故問。而非無智。佛亦如是。報此難時。於他不懼。是故宣說一切智無畏。外道何因難佛如來諸漏不盡。如來有時言。迹之中似漏不盡。所以難之。是義云何。如來或時愛語羅云。似有貪使。呵罵調達。似有瞋使。或時自歎人華人象。似有慢使。復教弟子。善持我法。如持油鉢。似有見使。外道執此。故難如來諸漏不盡。佛對釋之。我無煩惱。隨化故爾。或有眾生。軟言受法。以是義故。愛語羅云。非是有貪。或有眾生。麁言從律。以是義故。呵罵調達。非謂有嗔。欲令眾生起念佛心。是故自歎人花人象。非是有慢。又佛如來德多嘆少。所以非慢。隨世流布。說持我法如持油鉢。非謂有見。世間亦有無煩惱人言似煩惱。佛亦如是。釋此難時。於他不怯。是故宣說漏盡無畏。外道何因難佛如來不能說障。現見如來諸聖弟子。猶有煩惱明。佛如來不善說障令其斷除。又佛如來。雖說貪等能遮聖道。須陀洹等。常行貪欲而得聖道。明知。如來說障道法。不能障道。不障道故。佛說不能。外道執此。所以為難。佛對釋之。我能說障。令人斷除。但諸弟子力未堪斷。非我不能。又我說障實能障道。故論說言。若欲在心道法不與。要先除欲然後得道。但諸煩惱所障各異。彼須陀等所行煩惱。障於修道。不遮見解。不遮見故。不妨得道。障修道故。我說障法實能障道。實障道故。我說是能。釋此難時。於他不怯。故立能說障道無畏。外道何因難佛不能說盡苦道。現見如來諸聖弟子。須陀洹等。雖得聖果。猶有人天生死之苦。明知。如來說盡苦道不能盡苦。不盡苦故佛說不能。外道執此。所以為難。佛對釋之。我說聖道實能盡苦。但諸弟子修之少故。諸苦不盡。非道不能。譬如蘇藥性能破熱。服之少故熱病不除。非蘇不能。所說如是。以道實能盡諸苦故。我說是能。釋此難時。於他不怯。故立能說盡苦道無畏。寄對如是此五門竟。

> Fifth Section: A Comparative Discussion of the Buddha's Qualities Generally speaking, all of the Buddha's qualities surpass everything else. When we look at them individually, the Four Kinds of Fearlessness are primarily directed at non-Buddhist teachers, the Ten Powers are directed at demons, and the Eighteen Unique Qualities are directed at the Two Vehicles (i.e., the Hearers and the Solitary Realizers). This is explained in the \*Discourse on the Ten Stages\* (\*Daśabhūmika-vyākhyāna\*). Why are the Four Kinds of Fearlessness specifically directed at non-Buddhists? Non-Buddhists, with their misguided views, challenge the Buddha for lacking virtue. The Four Kinds of Fearlessness reveal the Buddha's own virtue to counter such challenges. Thus, the Four Kinds of Fearlessness are specifically directed at non-Buddhists. Why are the Ten Powers specifically directed at demons? Demons create defilements and destroy people's roots of goodness. The Ten Powers are firm and cannot be destroyed by demons, so they are specifically directed at them. As the \*Discourse on the Bodhisattva's Holding\* (\*Bodhisattva-bhūmi\*) says, "Overcoming all demons and attaining victory is called power." Why are the Eighteen Unique Qualities specifically aimed at the Two Vehicles? The Two Vehicles have limited accomplishments and mistakenly presume to equal the Tathāgata. Therefore, the Unique Qualities are taught to distinguish the Buddha from the Two Vehicles, and so they are specifically directed at them. \*\*Question\*\*: Earlier it was said that non-Buddhists, with their misguided views, challenge the Buddha for lacking virtue, and the Four Kinds of Fearlessness counter their challenges. What is the reason for non-Buddhists to challenge the Buddha's lack of virtue, and how does the Tathāgata respond? \*\*Answer\*\*: Non-Buddhists cling to superficial appearances to raise their challenges, while the Tathāgata reveals the truth to resolve them. \*First, why do non-Buddhists challenge the Buddha's lack of omniscience?\* At times, the Tathāgata would ask disciples who came from afar, "How was your journey? Are you all safe and well?" The Buddhist scriptures state that if someone asks about the names of towns and villages, one could say that such a person is not omniscient. The Buddha's asking such questions might seem to indicate a lack of knowledge, and non-Buddhists seize on this to challenge him. The Buddha responds: "I ask out of consideration for worldly customs, to comfort others. When disciples come from afar, it would not be proper to remain silent. This does not mean I do not know. Even in the world, there are those who know but still ask, and that does not make them ignorant." The Buddha is the same. When responding to this challenge, he has no fear; hence, he proclaims the Fearlessness of Omniscience. \*Second, why do non-Buddhists challenge that the Tathāgata has not exhausted his defilements?\* At times, the Tathāgata spoke kind words to Rāhula, which seemed to show desire. He scolded Devadatta, which seemed to show anger. He praised himself as the "person among men" or the "elephant among men," which seemed to show pride. He also taught his disciples to hold his Dharma carefully, like holding a bowl of oil, which seemed to show grasping views. Non-Buddhists seize on these appearances to challenge that the Tathāgata has not exhausted his defilements. The Buddha responds: "I have no afflictions; I act in accord with circumstances to guide others. Some beings receive the Dharma through gentle words; for that reason, I spoke kindly to Rāhula—it was not desire. Some beings follow the rules only through stern speech; for that reason, I scolded Devadatta—it was not anger. To inspire beings to recall the Buddha, I praised myself as the 'person among men' or 'elephant among men'—that was not pride. And to follow worldly conventions, I said to hold my Dharma like holding a bowl of oil—that was not a grasping view." Even in the world, people without afflictions may speak as if they have them. The Buddha is the same. When responding to this challenge, he has no fear; hence, he proclaims the Fearlessness of the Exhaustion of Defilements. \*Third, why do non-Buddhists challenge that the Buddha cannot teach the path that blocks defilements?\* They observe that the Tathāgata's holy disciples still have afflictions, and they argue that the Tathāgata's teaching does not effectively block them. Furthermore, although the Buddha says that greed and so forth can obstruct the holy path, stream-enterers (srotāpannas) and others still attain the path while engaging in greed. Thus, they conclude that the Buddha's teaching on obstructing factors does not truly obstruct the path, and so they challenge his claim. The Buddha responds: "I can indeed teach the obstructions and lead people to remove them. But my disciples' strength is not yet sufficient to cut them off. That is not my inability. Moreover, I teach that obstructions truly do obstruct the path." As the treatise says, "If desires remain in the mind, the path and its qualities do not arise. One must first remove desires and then attain the path." Different afflictions obstruct different things. For stream-enterers and others, the afflictions they act on obstruct the development of the path, but they do not obstruct the vision into reality. Since they do not obstruct that vision, they do not prevent attaining the path. But since they do obstruct the further development of the path, what I teach as obstructive factors truly does obstruct the path. Therefore, I rightly claim that I can teach the obstructing factors. When responding to this challenge, he has no fear; hence, he establishes the Fearlessness of Teaching the Path That Blocks Defilements. \*Fourth, why do non-Buddhists challenge that the Buddha cannot teach the path that ends suffering?\* They observe that the Tathāgata's holy disciples, such as stream-enterers, still experience rebirth and death in the human and heavenly realms even after attaining holy fruits. They conclude that the path to end suffering taught by the Tathāgata cannot truly end suffering, and so they challenge his claim. The Buddha responds: "I teach the holy path because it truly can end suffering. But my disciples have cultivated it too little, so their suffering is not yet ended. That is not the path's failure." For example, ghee has the nature of dispelling heat, but if one takes it in small doses, the heat illness may not be cured. That is not the ghee's failure. In the same way, because the path truly can end all suffering, I can rightly say that it does so. When responding to this challenge, he has no fear; hence, he establishes the Fearlessness of Teaching the Path That Ends Suffering. This concludes the comparative discussion of the Buddha's qualities. <note>End of this fifth section.</note>

次第二門約對十力辨其同異。言十力者。一處非處力。二自業智力。三者定力。四者根力。五者欲力。六者性力。七至處力。八宿命力。九天眼力。十漏盡力。義如後釋。無畏聖力有同有異。同相如何。如毘曇說。初則如初力。第二如第十。餘二如二七。是名無畏安。論文雖然。更須分別。初無畏中。有境有體。佛一切智。是其境也。內照自己有一切智。是其體也。此境與體。莫不皆是初力體收。處非處力攝智廣故。第二無畏有境有體。佛漏盡德是其境也。照盡之智是其體也。境則第十力境所收。同以漏盡而為境。故體則第十力體所攝。同皆以其照盡之智而為體。故此境與體雖復相似。寬狹不等。無畏體性唯自知盡。其義則狹。彼第十力。汎爾觀境。其義則寬。彼云何寬。如地持說。第十力者。自知漏盡知他漏盡。知漏盡方便已起未起。亦知漏盡增上慢心有起不起故名為寬。第三無畏有境有體。能說障道是其境也。照己有能是其體也。體則是其初力所收。以處非處攝智廣故。境界是其第二力攝。彼第二力。知業煩惱。第二能說障道無畏。知業煩惱是障道法。其義大同。故彼力攝。毘曇就境。是故宣說第三無畏如第二力。第四無畏有境有體。能說盡道是其境也。照己有能是其體也。體亦是其初力所收。以初力中攝智廣故。境界是其第七力攝。彼第七力。知其處道。第四能說盡道無畏。亦知於道。其義大同。故彼力攝。毘曇就境故。說第四如第七力。毘曇如是。若依成實。初無畏者即前九力。前九皆是一切智故。第二無畏即第十力。義如上釋。後二無畏。論全不說。若欲辨之。與毘曇同。同相如是。所言異者。如彼毘曇及成實說。智體是力。智光普照名為無畏。具緣已處。智之與斷并及二能。故云普照。又論說言。安住是力勇猛不怯是其無畏。十力寔同魔。不能壞故名安住。以安住故。名之為力。於外障難。勇猛不怯。說為無畏。向前宣說。智光普照名為無畏。即是智慧為無畏體。今言。不怯名為無畏。即是安穩不怯之心。為無畏體。論復說言。因名為力。果名無畏。以從力心生無畏故。約對十力。同異如是此六門竟。

> Now, the second section compares the Ten Powers to identify their similarities and differences. The Ten Powers are: (1) the power of knowing what is and is not possible, (2) the power of knowing the consequences of one's own actions, (3) the power of meditative absorption, (4) the power of knowing the faculties of beings, (5) the power of knowing the desires of beings, (6) the power of knowing the natures of beings, (7) the power of knowing the path that leads to all destinations, (8) the power of recalling past lives, (9) the power of the divine eye, and (10) the power of ending all defilements. Their meanings will be explained later. The four kinds of fearlessness also share similarities and differences with the Ten Powers. What are the similarities? According to the Abhidharma, the first fearlessness corresponds to the first power, the second corresponds to the tenth, and the other two correspond to the second and seventh powers. This is known as the arrangement of the four fearlessnesses. Although the text states this, further analysis is needed. In the first fearlessness, there is an object (the field of knowledge) and a essence (the nature of the knowledge itself). The object is the Buddha's omniscience—his all-encompassing wisdom. The essence is his inner awareness that he possesses this omniscience. Both the object and the essence are encompassed by the first power, because the power of knowing what is and is not possible includes within it this vast wisdom. In the second fearlessness, there is an object and an essence. The object is the Buddha's perfection of having ended all defilements. The essence is the wisdom that perceives this completion. The object falls under the tenth power, since both share the same focus on ending defilements. The essence falls under the tenth power as well, because both are characterized by the wisdom that perceives the ending of defilements. Although this object and essence bear similarities, their scope differs. The essence of the fearlessness is narrow—it only covers the Buddha's self-awareness of having ended defilements. The tenth power, however, is broader, as it observes a wider range. How is it broader? As the \*Bodhisattvabhūmi\* explains, the tenth power includes knowing one's own ending of defilements, knowing others' ending of defilements, knowing the methods for ending defilements whether they have arisen or not, and also knowing whether the arrogant delusion of attaining such an ending has arisen or not. Thus, its scope is broad. In the third fearlessness, there is an object and an essence. The object is the teaching that certain things are obstacles to the path. The essence is the wisdom that recognizes one's own ability to teach this. The essence is encompassed by the first power, since that power includes broad wisdom. The object is encompassed by the second power, because that power involves knowing actions and defilements. The third fearlessness, which teaches that actions and defilements obstruct the path, shares the same fundamental meaning with that power, and so it is included within it. The Abhidharma, focusing on the object, thus states that the third fearlessness corresponds to the second power. In the fourth fearlessness, there is an object and an essence. The object is the teaching of the path that ends defilements. The essence is the wisdom that recognizes one's own ability to teach this. The essence is likewise encompassed by the first power, since that power contains broad wisdom. The object is encompassed by the seventh power, because that power involves knowing the paths and destinations. The fourth fearlessness, which teaches the path to end defilements, also knows the path, and thus shares the same fundamental meaning, so it is included within it. The Abhidharma, focusing on the object, therefore says the fourth fearlessness corresponds to the seventh power. This is the Abhidharma's view. According to the \*Satyasiddhi Śāstra\*, the first fearlessness corresponds to the first nine powers, since all nine are forms of omniscience. The second fearlessness corresponds to the tenth power, as explained above. The latter two fearlessnesses are not addressed in that text. If one were to analyze them, they would align with the Abhidharma's explanation. Such are the similarities. As for the differences, both the Abhidharma and the \*Satyasiddhi\* explain that the essence of the powers is wisdom, while the radiant illumination of that wisdom is what is called fearlessness. When the conditions are fully present, wisdom and its function of ending defilements, along with the ability to teach, are all illuminated broadly—hence the term "radiant illumination." Another explanation says that stability is the power, while courage without timidity is the fearlessness. The Ten Powers, being genuinely firm, cannot be destroyed by Māra, and this firmness is why they are called "powers." When facing external obstacles and challenges, the courageous spirit without fear is what is termed "fearlessness." Earlier, it was said that the radiant illumination of wisdom constitutes fearlessness—this makes wisdom the essence of fearlessness. Now, it is said that absence of fear is what is called fearlessness—this makes a steadfast, fearless mind the essence of fearlessness. The texts further explain that the cause is called "power," while the result is called "fearlessness," because fearlessness arises from the mind that possesses these powers. This concludes the comparison of the Ten Powers with the four fearlessnesses in terms of their similarities and differences.<note>Thus ends this six-part section.</note>

次第七門。明其大小所說不同。不同有五。一心體不同。小乘宣說如來無畏事識為體。大乘宣說如來無畏真心為體。至佛更無餘心識故。二心緣不同。小乘宣說事識之心為無畏故。攀緣分別。緣彼外難。而生無畏。大乘宣說真識之心為無畏故。心如虛空無所分別。無分別德。難以顯彰故。對外道四種難辭。而以顯之。如寄丈尺而顯虛空之高下矣。三智行不同。小乘宣說如來無畏十智為體。十智如上。初中所照一切智者。具十智性。能照之慧。唯等智性。以通緣故。就第二中。所照之盡。是無為法。十智不收。能照之慧。唯第十力應六智性。所謂滅智法智比智盡無生智及與等智。今為答難多等智性。就第三中。能說障道。唯第二力應八智性。除滅道智。今據起說多等智性。能照之慧。唯等智性。就第四中。能說盡道。唯第七力。應十智性。今據起說多等智性。能照之慧。亦等智性。小乘如是。大乘說佛無畏之德是如實智。如龍樹說。彼清淨智。一切智。無礙智是。如實智義如上辨。初無畏中一切智者。以清淨智一切智無礙智三智為體。能照之慧。是一切智無礙智攝。就第二中。所照漏盡。三智不收。能照之慧。是一切智無礙智攝。就後二中。能說障道能說盡苦。是一切智無礙智攝。能照亦爾。此是第三智行不同。四照境不同。如小乘法中說。佛無畏。但照前境不照自體。分別之心。不能及照自己體故。大乘不爾。能照前境亦照自體。如涅槃說。菩薩眼根。尚能自見。何況佛智而不自照。五得處不同。小乘法中。說佛無畏唯在道樹成佛時得。大乘不爾。圓滿在佛。種性已上。隨分脫得。故花嚴中宣說。十住初發心時便成正覺。具足慧身。等諸如來。無畏既爾。餘德悉爾。四無畏義。厥趣麁爾。

> Now, the seventh section explains the differences between the Small and Great Vehicles. There are five differences. \*\*First, the difference in the essence of the mind.\*\* The Small Vehicle teaches that the Buddha's fearlessness is based on the mind of discriminative consciousness. The Great Vehicle teaches that the Buddha's fearlessness is based on the true mind. Upon reaching Buddhahood, there is no other mind or consciousness remaining. \*\*Second, the difference in how the mind functions.\*\* The Small Vehicle teaches that the mind of discriminative consciousness gives rise to fearlessness by discriminating and analyzing. It confronts external challenges and thus generates fearlessness. The Great Vehicle teaches that the mind of true awareness gives rise to fearlessness. This mind is like space—utterly non-discriminative. Because this quality of non-discrimination is difficult to demonstrate directly, it is revealed through responses to the four types of challenges from non-Buddhists, much like using a ruler to show the height of the sky. \*\*Third, the difference in the nature of wisdom.\*\* The Small Vehicle teaches that the Buddha's fearlessness is based on the ten types of knowledge, as described above. In the first fearlessness, the object known—"all things"—possesses the nature of all ten knowledges. The wisdom that perceives it, however, is only of the nature of equal knowledge, because it operates universally. In the second fearlessness, the object known—"exhaustion of defilements"—is an unconditioned phenomenon not included in the ten knowledges. The wisdom that perceives it belongs only to the tenth strength, which corresponds to six types of knowledge: the knowledge of cessation, the knowledge of phenomena, the knowledge of inference, the knowledge of exhaustion, the knowledge of non-arising, and equal knowledge. For the purpose of answering challenges, it is mostly of the nature of equal knowledge. In the third fearlessness, the teaching of "obstructions to the path" pertains only to the second strength, which involves eight types of knowledge, excluding the knowledge of cessation and the knowledge of the path. For practical teaching purposes, it is mostly equal knowledge in nature. The wisdom that perceives it is also only equal knowledge. In the fourth fearlessness, the teaching of "the path that ends suffering" pertains only to the seventh strength, which involves all ten types of knowledge. For practical teaching purposes, it is again mostly equal knowledge, and the perceiving wisdom is likewise equal knowledge. Such is the Small Vehicle view. The Great Vehicle, however, teaches that the Buddha's fearlessness is the nature of true reality knowledge. As Nagarjuna states, this refers to pure knowledge, all-knowledge, and unobstructed knowledge. The meaning of true reality knowledge is as explained earlier. In the first fearlessness, "all things" is the object, and the three types of knowledge—pure, all, and unobstructed—form its essence. The perceiving wisdom is included within all-knowledge and unobstructed knowledge. In the second fearlessness, the object—"exhaustion of defilements"—is not covered by the three types of knowledge, but the perceiving wisdom is included within all-knowledge and unobstructed knowledge. In the last two fearlessnesses, the teaching of "obstructions to the path" and "the path that ends suffering" is included within all-knowledge and unobstructed knowledge, and the perceiving wisdom is likewise. This is the third difference: the nature of wisdom. \*\*Fourth, the difference in the scope of illumination.\*\* In the Small Vehicle, the Buddha's fearlessness illuminates only external objects, not the self. The discriminating mind cannot examine its own nature. The Great Vehicle is different: it illuminates both external objects and itself. As the Nirvana Sutra says, "Even the eye of a bodhisattva can see itself. How much more so can the Buddha's wisdom illuminate itself?" \*\*Fifth, the difference in where it is attained.\*\* In the Small Vehicle, the Buddha's fearlessness is attained only at the time of enlightenment under the Bodhi tree. The Great Vehicle is different: it is fully perfected in Buddhahood, but from the stage of spiritual lineage onward, it is partially realized according to one's capacity. Thus, the Flower Adornment Sutra states that at the initial arousal of bodhicitta in the first stage of ten abodes, one immediately attains perfect enlightenment, possesses the full body of wisdom, and equals all Buddhas. What is true of fearlessness is true of all other virtues as well. This briefly outlines the meaning of the four fearlessnesses.

## 大乘義章卷第十九

> Great Vehicle Meaning Chapters, Volume 19