大般涅槃經義記 5.233

5.233

前中先明得無畏地，「若有住」下辯無畏相，從「得二十五三昧」下明無畏治。相中得，明離六種怖畏：初言不畏貪、恚、癡等離煩惱畏，離貪心故不懼不活，是故亦名離不活畏；第二不畏生、老、病、死，得離死畏；第三不畏墮地獄等，離惡道畏；第四「惡有二種」已下離惡業畏，惡業是其惡名之本，除本末無，是故亦名雜惡名畏，先舉二數，次列兩名，六道之中皆得造業，人及修羅造業最重故偏舉之，下辯其相，偏顯人惡，「有三」舉數，闡提謗經犯重列之，五逆之罪不局人中，餘趣分有，故略不舉，下明菩薩斷除不畏；第五「不畏沙門」已下明離大眾威德畏也；第六「不畏受二十五有」明離生死流轉怖畏。六中，前五與《地經》同，後一彼無。上來廣辯，「是故」下結。

In the former [section], it first explains the attainment of the ground of fearlessness. From 'If one abides' onward analyzes the marks of fearlessness, and from 'attaining the twenty-five samādhis' onward explains the remedies for fearlessness. In [the section on] marks, it explains freedom from six kinds of fear: first, saying that one does not fear greed, anger, delusion, and so forth refers to freedom from the fear of afflictions; because one is free from thoughts of greed, one does not fear lack of livelihood, and therefore this is also called freedom from the fear of lack of livelihood; second, not fearing birth, aging, sickness, and death is attaining freedom from the fear of death; third, not fearing falling into hell and so forth is freedom from the fear of wretched realms; fourth, from 'Evil is of two kinds' onward is freedom from the fear of bad karma—bad karma is the root of a bad reputation, and when the root is removed the branches cease to be, so this is also called the mixed fear of bad reputation; it first presents the number two, and next lists the two names; among the six destinies all can create karma, but humans and asuras create the heaviest karma, so they are specifically cited; below, it analyzes their characteristics, highlighting the evils of human beings: 'There are three' cites the number, and icchantikas, slandering the sūtras, and committing major offenses are listed; the crimes of the five heinous deeds are not restricted to humans and exist partially in other destinies, so they are omitted and not mentioned; below, it explains that the bodhisattva cuts them off and does not fear them; fifth, from 'not fearing śramaṇas' onward explains freedom from the fear of the awe-inspiring authority of the assembly; sixth, 'not fearing being subject to the twenty-five states of existence' explains freedom from the fear of the cycle of birth and death. Among the six, the first five are identical to the Daśabhūmika Sūtra, while the last one is not in that text. The preceding broadly analyzed [these marks]; from 'For this reason' onward concludes it.