仁王護國般若波羅蜜多經疏 3.320

3.320

解曰：離我我所者，分別所起已永斷故。無怖畏有五：一不活畏、二惡名畏、三者死畏、四惡道畏、五大眾威德畏。辨五依者，《十地論》第二云「此五怖畏是初地障。第一二五依身口意，第三第四依身，身者愛憎異故。」辨五因者，略有二種：一者邪智妄取，想見愛著故；二善根微少故。能對治者，如《十地經》及《花嚴》云「此菩薩離我想故，尚不愛身，何況資財？無不活畏。不於他所希求供養，唯專給施一切眾生，無惡名畏。遠離我見無有我想，無死畏故。自知死已決定不離諸佛菩薩，無惡道畏。我所志樂一切世間無與等者，何況有勝？無大眾威德畏故。」此總云無怖畏矣。從此第三常化眾生。

The commentary explains: "Free from self and what belongs to self" means that what arises through conceptual discrimination has already been severed forever. There are five types of "without terrors": first, fear of not surviving; second, fear of bad reputation; third, fear of death; fourth, fear of evil destinies; fifth, fear of the majesty of an assembly. Distinguishing their five bases: the second fascicle of the Daśabhūmika-śāstra says: "These five terrors are hindrances to the first stage. The first, second, and fifth are based on body, speech, and mind; the third and fourth are based on the body, the body having different forms of attachment and hatred." Distinguishing their five causes, there are briefly two: first, false clinging through erroneous cognition, due to conceptualizing, viewing, and loving attachment; second, due to the paucity of roots of goodness. Those that can counter them: as the Daśabhūmika Sūtra and the Avataṃsaka say: "Because this bodhisattva has departed from the notion of self, they do not even cherish their body, let alone material property—thus having no fear of not surviving. They do not seek offerings from others, but dedicate themselves solely to giving to all sentient beings—thus having no fear of bad reputation. Having left far behind the view of self, they have no notion of self—thus having no fear of death. Knowing of themselves that after dying they will definitely not part from buddhas and bodhisattvas—thus having no fear of evil destinies. Nothing in all the world equals my aspiration, much less surpasses it—thus having no fear of the majesty of an assembly." This generally explains being without terrors. Hereafter, the third part is constantly converting sentient beings.