大方廣佛華嚴經隨疏演義鈔 58.7

58.7

疏「今初，徵意云何以此中說離畏耶」者，謂得初地遠離一切煩惱業苦，何以偏言離怖畏耶？二答。疏有二意：一以五怖偏障初地，初地盡斷，所以偏說；餘障通障諸地，初地不盡，是以不說。如十使中五見及疑，盡在見位，偏說斷之；貪瞋癡慢通障見修，此中不盡。二畏是喜障，故偏說之，故於釋名分中說耳。疏「故論上云遠離此因」者，以是經前生起之論，故云上也。論文具云「次說何者是怖畏？云何怖畏因？遠離此因，無怖畏故。」釋曰：論中怖畏有問無答，經中離畏有答無問，故疏具出。

Regarding the Commentary's "Now first, the intention of the question: why is it that here he speaks of being free from fear?": that is to say, upon attaining the first ground, one is far removed from all afflictions, karma, and suffering; why does it speak exclusively of being free from fear? Second, the answer. The Commentary has two points of intention: 1. Because the five fears exclusively obstruct the first ground, and the first ground completely severs them, it speaks of them exclusively; other obstructions generally obstruct all grounds, and on the first ground they are not completely exhausted, so it does not speak of them. Just as among the ten fetters, the five views and doubt are completely exhausted at the stage of seeing, so their severance is exclusively spoken of, whereas greed, anger, ignorance, and conceit generally obstruct both seeing and cultivation, and are not exhausted here. 2. Fear is an obstruction to joy, so it is spoken of exclusively; hence it is simply spoken of within the section explaining the name. As for the Commentary's "Therefore the treatise above says 'far removed from this cause'": because it is the treatise's introductory transition before the sūtra, it is called "above." The full text of the treatise states: "Next it explains what is fear? What is the cause of fear? Because of being far removed from this cause, there is no fear." The subcommentator explains: In the treatise, fear has a question without an answer; in the sūtra, freedom from fear has an answer without a question; therefore the Commentary sets it forth completely.