[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [說無垢稱經疏](https://indike.org/pramana/in.bauddha.taisho.1782) › 2.47 # 說無垢稱經疏 2.47 說無垢稱經疏 2.47 - **Language:** Classical Chinese ### [2.47](https://indike.org/pramana/in.bauddha.taisho.1782.2.47) 四無所畏，以五門分別：一辨名、二出體、三行相、四次第、五諸門。亦如《菩薩藏經》第四、《顯揚》第四、《瑜伽》五十、《對法》十四。辨名有二：一列、二釋。列名者，一正等覺無畏、二漏盡無畏、三障法無畏、四出苦道無畏。釋名有二：一總、二別。總者，四是數名。無所畏者，於此四處能自了知，怛然無畏、心無怯劣，無所疑慮、都無驚懼，故名無畏。別名者，正覺諸法、等覺諸法，名正等覺。諸煩惱漏種現俱斷，故名漏盡。說障礙法，染必為障，故言障法。說出離道，諸聖修習，決定出苦，名出苦道。於此四中，得無所畏，皆依主釋。出體性者，五十七卷云「以信、精進、念、定、慧及具知根為性。」《對法》云「若定若慧，及彼相應諸心心所。」又云「若起作用，後得智為性。若住自性，正智為體。」此體有五：據勝，二智為體；發起，定慧為體；談實，五根為體；相應，四蘊為性；眷屬，五蘊為體。行相者，如經云「世尊自稱我是正等覺者。復有沙門或非沙門從他方來，佛慰勞言：『安樂住不？乞食得不？』遂於此中有立難言：『言正等覺無所未知。今問於他，一何相返？』我於此難，正見無由，得安隱住，無怖無畏。自稱我處大仙尊位。所以者何？攝受來者令發勝心，聞佛慰問發道心故。欲令諸人審諦於事，佛和尚問，況餘不知？亦為後人作其軌範，見來發心應為引攝，非佛不知，仍言等覺。」又如經言「我諸漏永盡。後時天授行惡，佛常罵之；執曰性調，用常耎語。遂有難言：『言諸漏盡、煩惱並亡，呵叱天授、愛語執曰，貪瞋未滅，漏寧盡耶？一何乖返。』我於此難，正見無由，安隱無怖，處大佛位。天授譬之惡馬，楚毒方調。若不叱呵，返言怖我。執曰喻之慧象，隨遂人心，故以耎言即能調順。非有貪瞋漏不盡耶。」又如經言「我為諸弟子說障礙法，染必為障，便不遮預流一來有妻子等。遂有難言：『染必為障。聖仍畜妻，一何乖返。』我於此難，正見無由，安隱無怖，處大仙位。耶行障諸聖道，畜妻障離欲道。初二果人既未離欲，性或久成，故除耶行，不斷妻子。斯有何失？故諸染法，非不障也。」又如經言「我為弟子說出離道，諸聖修習決定出離、決定通達。後有無學迦留陀夷，埋之糞壤；鴦掘摩羅，獄火焚身。遂有難言：『聖道久修，望離眾苦。無學既還受苦，何用修道之為？一何乖返。』我於此難，正見無由，安隱無怖，處大仙位。實得無學，苦果定亡，示現惠因必有苦報。」由此聖者未相受苦，起後教故。或決定業，道所不排；不定之業，無學可盡。或苦異熟，無學不受，惡業盡故；有必障果，不成無學。彼言無學，受彼苦者，現居有學，猶未離欲，定成無學，故與為名。縱得神通，非不還等，世五通故。次第者，此中次第依《對法論》，〈菩薩地〉中出苦為第三、障法為第四。《對法》云「前二是自利，初智後斷有差別故；後二是利他，遠離所治法、修能治道故。」〈菩薩地〉云「初正等覺，不共聲聞。次諸漏盡，共二乘等。次出苦道，為脫眾苦求解脫者，後說障法，出道為礙。故二聖教次第不同。」諸門者，有五：一所為、二分別、三平等、四差別、五引發。所為者，等覺無畏，為趣大乘諸菩薩故。漏盡無畏，為趣二乘諸有情故。後二無畏，俱為求趣諸乘者故。如經言「謂我為諸菩薩聲聞說出離道。」諸結集者，聲聞藏中除菩薩言，菩薩藏中唯誦菩薩之言，理實通也。所餘諸門准前七力，怨繁應止。 > The four grounds of fearlessness are discerned through five approaches: (1) distinguishing the name; (2) identifying the essence; (3) the aspects; (4) the sequence; and (5) various approaches. This is also as in the fourth \[chapter\] of the Bodhisattvapiṭaka-sūtra, the fourth \[fascicle\] of the Prakaraṇāryavācā, the fiftieth \[fascicle\] of the Yogācārabhūmi, and the fourteenth \[fascicle\] of the Abhidharmasamuccaya. Distinguishing the name has two parts: \[a\] listing, and \[b\] explaining. Listing the names: \[1\] fearlessness regarding perfect awakening; \[2\] fearlessness regarding the exhaustion of defilements; \[3\] fearlessness regarding obstructive factors; and \[4\] fearlessness regarding the path leading out of suffering. Explaining the names has two parts: \[a\] general, and \[b\] specific. In general, 'four' is the numerical designation. 'Fearlessness' means that with respect to these four points, being able to know them by oneself, one is calm and fearless, free of despondency in mind, without doubts, and entirely without dread; hence it is called 'fearlessness'. Specifically: correctly and equally awakening to all dharmas is called 'perfect awakening'. Both the seeds and manifest forms of all defilement-taints (āsrava) are severed; hence it is called 'exhaustion of defilements'. Expounding the obstructive factors, where defilement will certainly be an obstruction; hence it is said to be 'obstructive factors'. Expounding the path of departure, which all nobles cultivate and which definitely leads out of suffering; hence it is called 'the path leading out of suffering'. Attaining fearlessness with respect to these four is entirely explained as a tatpuruṣa compound. Regarding identifying the essence, Fascicle 57 states: 'It takes faith, vigor, mindfulness, concentration, wisdom, and the faculty of knowing everything (ājñātāvīndriya) as its nature.' The Abhidharmasamuccaya states: 'It is concentration and wisdom, as well as their associated minds and mental factors.' It also says: 'If it initiates function, it takes subsequent cognition as its nature. If it abides in its own nature, it takes correct cognition as its essence.' This essence has five aspects: in terms of the preeminent, the two cognitions are its essence; in terms of initiation, concentration and wisdom are its essence; speaking of the actual, the five faculties are its essence; in terms of association, the four aggregates are its nature; in terms of retinue, the five aggregates are its essence. Regarding the aspects, as the sūtra states: 'The Bhagavat declares of himself: “I am a perfectly awakened one.” There are monastics or non-monastics coming from elsewhere, and the Buddha greets them, asking: “Are you living in comfort? Are you obtaining almsfood?” Thereupon someone poses an objection, saying: “You say the perfectly awakened one has nothing unknown. Now asking others—how contradictory is that!” Regarding this objection, I see no valid ground for it and abide securely, free from dread and fear, declaring of myself that I abide in the supreme station of the Great Seer. Why is this? It is to gather in those who come and make them generate a superior mind, for hearing the Buddha's greeting, they generate the mind set on the path. It is to cause all people to carefully verify matters: if the Buddha, their preceptor, asks, how much more so should others who do not know? It also serves as a model for future generations, showing that upon seeing those who arrive to generate the mind, one should guide and gather them; it is not that the Buddha does not know and yet still claims equal awakening.' Furthermore, as the sūtra states: 'My defilements are forever exhausted. Later on, Devadatta acted wickedly, and the Buddha constantly rebuked him; whereas Udāyin's nature was gentle, so \[the Buddha\] constantly addressed him with soft words. Thereupon an objection was raised, saying: “You claim all defilements are exhausted and all afflictions are gone, yet you rebuke Devadatta and speak lovingly to Udāyin. Since greed and hatred are not eradicated, how can your defilements be exhausted? How utterly contradictory!” Regarding this objection, I see no valid ground for it; secure and fearless, I abide in the great rank of a Buddha. Devadatta is compared to a vicious horse, subdued only by sharp pain; if not rebuked, he would conversely speak to intimidate me. Udāyin is likened to a wise elephant that complies with human intentions; thus with gentle words he can be tamed. It is not that there are greed and hatred, or that defilements are unexhausted.' Furthermore, as the sūtra states: 'I expound obstructive factors for my disciples, stating that defilement will certainly be an obstruction; yet I do not prohibit stream-enterers and once-returners from having wives and children. Thereupon an objection was raised, saying: “Defilement must be an obstruction; yet nobles still keep wives—how utterly contradictory!” Regarding this objection, I see no valid ground for it; secure and fearless, I abide in the station of the Great Seer. Sexual misconduct obstructs all noble paths; keeping a wife obstructs the path of detachment from desire. Since beings of the first two fruits have not yet been detached from desire, and their nature \[with household life\] may have been long established, sexual misconduct is removed while wives and children are not severed. What fault is there in this? Therefore, defiled dharmas are not non-obstructive.' Furthermore, as the sūtra states: 'I expound the path of departure for my disciples, which all nobles cultivate, definitely departing and definitely penetrating. Later, the non-learner (arhat) Kālodāyin was buried in dung, and Aṅgulimāla had his body burned by prison fire. Thereupon an objection was raised, saying: “The noble path has been cultivated for long, expecting to depart from all suffering; since non-learners still experience suffering in return, what is the use of cultivating the path? How utterly contradictory!” Regarding this objection, I see no valid ground for it; secure and fearless, I abide in the station of the Great Seer. Having actually attained the stage of non-learning, the fruition of suffering is definitely eliminated; this was a manifestation showing that a cause of past actions will certainly entail retribution of suffering.' Because of this, before these nobles experienced suffering, subsequent teaching was initiated. Alternatively, determinate karma cannot be pushed aside by the path, whereas indeterminate karma can be exhausted by a non-learner. Alternatively, the ripening of suffering is not experienced by a non-learner because bad karma is exhausted; if there were something that would definitely obstruct the fruition, one would not become a non-learner. Those said to be non-learners who suffered that pain were presently abiding as learners, having not yet been detached from desire, yet destined to definitely become non-learners; hence they were given that name. Even if they had attained supernormal faculties, they were not non-returners and the like, because these were mundane five supernormal faculties. Regarding the sequence: the sequence here follows the Abhidharmasamuccaya; in the 'Bodhisattvabhūmi', departure from suffering is the third, and obstructive factors the fourth. The Abhidharmasamuccaya states: 'The first two are self-benefit, because of the distinction between initial cognition and subsequent abandonment; the latter two are benefiting others, because of keeping away from the factors to be cured and cultivating the path that cures.' The 'Bodhisattvabhūmi' states: 'First, perfect awakening, which is not shared with śrāvakas. Next, exhaustion of all defilements, which is shared with the two vehicles and the like. Next, the path of departure, for those seeking liberation to be freed from all suffering. Afterwards, expounding the obstructive factors, as they are hindrances to the path of departure. Thus the two sacred teachings differ in sequence.' Regarding the various approaches, there are five: (1) purpose; (2) discernment; (3) equality; (4) distinction; and (5) initiation. As for purpose: fearlessness regarding perfect awakening is for bodhisattvas advancing toward the Mahāyāna. Fearlessness regarding the exhaustion of defilements is for sentient beings advancing toward the two vehicles. The latter two fearlessnesses are both for those seeking to advance toward the various vehicles. As the sūtra states: 'That is to say, I expound the path of departure for bodhisattvas and śrāvakas.' The compilers, in the Śrāvakapiṭaka, omitted the word 'bodhisattva', while in the Bodhisattvapiṭaka, they only recited the word 'bodhisattva'; in principle, it applies to both. The remaining approaches may be inferred from the previous seven powers; fearing verbosity, we should stop. > — English (machine translation) (machine translation) - [Previous: 2.46](https://indike.org/pramana/in.bauddha.taisho.1782.2.46) - [Next: 2.48](https://indike.org/pramana/in.bauddha.taisho.1782.2.48) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1782.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1782~en-mt.2.47) — English, machine translation ## Linked texts (2) - [妙法蓮華經玄贊](https://indike.org/pramana/in.bauddha.taisho.1723.3.32) — Classical Chinese - [大乘阿毘達磨雜集論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.abhidharmasamuccaya!bhasya*zh-xuanzang.14.24) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1782.2.47](https://indike.org/pramana/in.bauddha.taisho.1782.2.47) · Pramāṇa