說無垢稱經疏 2.47

2.47

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.