仁王經疏 3.303

3.303

釋曰：第二、次第別釋。釋四無畏，即分為四。此即第一一切智無畏。謂於二境，無所不知。一觀那由他諦，謂二三諦及八諦等其數甚多，名那由他。二觀內道論，即五明中內明論也。外道論者，因明論及聲明。藥方、即是醫方。工巧究術、並是工巧明論。此四明論雖通內外、今依一相、且說外言。我是一切智人者、自唱德號。於四無畏皆有二義：一執跡生疑。謂外疑難，佛問阿難從何所來？或問外聲是何聲等？若一切智，何謂發問？二自唱德號。我是一切智，隨順世間故，作此慰問。

Explanation: Second, explaining them in sequence. Explaining the four fearlessnesses is divided into four. This is the first: the fearlessness of omniscience. It means that concerning two domains, there is nothing one does not know. First, contemplating nayutas of truths means that the two and three truths, the eight truths, and so forth, are exceedingly numerous, hence called 'nayuta'. Second, contemplating treatises of the inner path refers to the treatises on inner science among the five sciences. Treatises of external paths are the treatises on logic (hetuvidyā) and grammar/linguistics (śabdavidyā). Medicinal formulas are the medical sciences (cikitsāvidyā). Arts and technical skills are all treatises on arts and trades (śilpakarmasthānavidyā). Although these four sciences apply to both internal and external traditions, here, based on one perspective, they are tentatively described as external. 'I am an omniscient person' is the proclamation of one's own virtuous title. In all four fearlessnesses, there are two points: first, clinging to traces and giving rise to doubts. This refers to external objections such as: the Buddha asked Ānanda, 'Where have you come from?' or asked about an external sound, 'What sound is that?' and so on; if he is omniscient, why ask questions? Second, proclaiming one's own virtuous title: 'I am omniscient, but in accordance with the conventional world, I make such inquiries to console.'