俱舍論記 27.31

27.31

「論曰至如第七力」者，佛四無畏如經廣說：一我於諸法皆正等覺。若外難言非正等覺，如理為釋無怖畏故。十智為性，如前第一處非處力。二我於諸漏皆得永盡。若外難言非漏永盡，如理為釋無怖畏故。或以六智為性，或以十智為性，如前第十漏盡力說。三我為弟子說能障法染必為障。若外難言染非能障，如理為釋無怖畏故。八智為性，如前第二業異熟力。四我為弟子說能出道修必出苦。若外難言道非出苦，如理為釋無怖畏故。或以九智為性，或以十智為性，如前第七遍趣行力。故《婆沙》三十一云「一正等覺無畏。如契經說：我是諸法正等覺者。若有世間沙門、梵志、天、魔、梵等依法立難，或令憶念於如是法非正等覺，無有是處。設當有者，我於是事正見無由，故得安隱無怖無畏，自稱我處大仙尊位，於大眾中正師子吼轉大梵輪。一切世間沙門、梵志、天、魔、梵等所不能轉。二漏永盡無畏。如契經說：我於諸漏已得永盡。若有世間沙門、梵志、天、魔、梵等依法立難，或令憶念有如是漏未得永盡，無有是處。設當有者，乃至廣說。三說障法無畏。如契經說：我為弟子說能障法染必為障。若有世間沙門、梵志、天、魔、梵等依法立難，或令憶念有此障法染不為障，無有是處。設當有者，乃至廣說。四說出苦道無畏。如契經說：我為弟子說能出道，修必出苦。若有世間沙門、梵志、天、魔、梵等依法立難，或令憶念修如是道不能出苦，無有是處。設當有者，我於是事正見無由，故得安隱無怖無畏，自稱我處大仙尊位，於大眾中正師子吼轉大梵輪，一切世間沙門、梵志、天、魔、梵等所不能轉。」又《婆沙》三十一云「如是所說十力、四無所畏，一一力攝四無畏、一一四無畏攝十力故，則有四十力、四十無畏。然前說初無畏即初力、第二無畏即第十力、第三無畏即第二力、第四無畏即第七力者，依相顯說。理實世尊成就四十力、四十無畏，依根本說但言成就十力、四無所畏。」

On the passage "The commentary says: ... as with the seventh power": The four grounds of fearlessness (vaiśāradya) of a Buddha are explained at length in the sutras: First, "I am completely and correctly enlightened regarding all phenomena." If an outsider makes the objection, "You are not completely and correctly enlightened," [the Buddha] responds in accordance with the principle without fear. It has the nature of the ten knowledges, as with the first power of the possible and the impossible previously explained. Second, "I have attained the eternal extinction of all defilements (āsrava)." If an outsider makes the objection, "Your defilements are not eternally extinct," he responds in accordance with the principle without fear. It has the nature of either six knowledges or ten knowledges, as explained previously for the tenth power of the extinction of defilements. Third, "I teach my disciples obstructive phenomena: indulgence in them will certainly act as an obstruction." If an outsider makes the objection, "Indulgence in them will not act as an obstruction," he responds in accordance with the principle without fear. It has the nature of eight knowledges, as with the second power of the karmic maturation previously explained. Fourth, "I teach my disciples the path that leads out [of suffering]: cultivating it will certainly lead out of suffering." If an outsider makes the objection, "The path does not lead out of suffering," he responds in accordance with the principle without fear. It has the nature of either nine knowledges or ten knowledges, as with the seventh power of the path leading everywhere previously explained. Therefore the Mahāvibhāṣā, fascicle 31, says: "First is the fearlessness regarding complete enlightenment. As the sutra says: 'I am one who is completely enlightened regarding all phenomena. If any recluse (śramaṇa), brahmin, deva, Māra, Brahmā, or anyone else in the world should reasonably raise an objection or cause [me] to remember that [I] am not completely enlightened regarding such a phenomenon, there is no such possibility. Even if there were one, seeing correctly that there is no basis for such a thing, I therefore attain tranquility, being free from fear and free from dread. I declare of myself: I abide in the noble position of the Great Seer, roar the true lion's roar amidst the great assembly, and turn the great Brahmā-wheel, which no recluse, brahmin, deva, Māra, Brahmā, or anyone else in the whole world can turn.' Second is the fearlessness regarding the eternal extinction of defilements. As the sutra says: 'I have already attained the eternal extinction of all defilements. If any recluse, brahmin, deva, Māra, Brahmā, or anyone else in the world should reasonably raise an objection or cause [me] to remember that there is such a defilement not yet eternally extinct, there is no such possibility. Even if there were one...' and so on at length. Third is the fearlessness regarding the teaching of obstructive phenomena. As the sutra says: 'I teach my disciples obstructive phenomena: indulgence in them will certainly act as an obstruction. If any recluse, brahmin, deva, Māra, Brahmā, or anyone else in the world should reasonably raise an objection or cause [me] to remember that there is this obstructive phenomenon whose indulgence does not act as an obstruction, there is no such possibility. Even if there were one...' and so on at length. Fourth is the fearlessness regarding the teaching of the path leading out of suffering. As the sutra says: 'I teach my disciples the path that leads out: cultivating it will certainly lead out of suffering. If any recluse, brahmin, deva, Māra, Brahmā, or anyone else in the world should reasonably raise an objection or cause [me] to remember that cultivating such a path cannot lead out of suffering, there is no such possibility. Even if there were one, seeing correctly that there is no basis for such a thing, I therefore attain tranquility, being free from fear and free from dread. I declare of myself: I abide in the noble position of the Great Seer, roar the true lion's roar amidst the great assembly, and turn the great Brahmā-wheel, which no recluse, brahmin, deva, Māra, Brahmā, or anyone else in the whole world can turn.'" Furthermore, the Mahāvibhāṣā, fascicle 31, says: "In the ten powers and four grounds of fearlessness thus explained, because each power subsumes the four grounds of fearlessness and each of the four grounds of fearlessness subsumes the ten powers, there are forty powers and forty grounds of fearlessness. However, that it was said earlier that the first ground of fearlessness is the first power, the second ground of fearlessness is the tenth power, the third ground of fearlessness is the second power, and the fourth ground of fearlessness is the seventh power is stated in terms of their salient characteristics. In actual principle, the World-Honoured One possesses forty powers and forty grounds of fearlessness, but according to the fundamental teaching, he is merely said to possess ten powers and four grounds of fearlessness."