俱舍論疏 27.26

27.26

「論曰至如第七力」，准力出無畏體，如文可解。《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，故得安穩無怖無畏。自稱我是大仙尊位，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，或令憶念有此障法深不為障，無有是處』，乃至廣說。四說出道無畏。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，故得安穩無怖無畏』」，乃至廣說。又云「如是所說十力、四無所畏，一一力攝四無畏、一一無畏攝十力故，則有四十力、四十無畏。然前說第一力、第十力、第三力、第二力是無畏者，依顯相說。」《正理論》廢立云「何緣諸佛無畏唯四？但由此量，顯佛世尊自他圓德俱究竟故。謂初無畏顯佛世尊自智圓德，第二無畏顯佛世尊自斷圓德，此二顯佛自利德滿。為顯世尊利他圓德，是故復說後二無畏，第三無畏遮行邪道，第四無畏令趨正道，謂佛處處為諸弟子說障法令斷除，即是令修斷德方便。又於處處為諸弟子說出道令正行，即是令修智德方便。此二顯佛利他德滿。但由此四，隨其所應，顯佛自、他智、斷圓德至究竟故，唯立四種（已上論文）。」

"The Śāstra says [...] like the seventh power": based on the powers, it derives the intrinsic nature of the grounds of fearlessness, which can be understood according to the text. The Vibhāṣā, fascicle 31, says: "First is the fearlessness regarding full awakening. As a sūtra says: 'I am the fully awakened one regarding all phenomena. If there should be any śramaṇa, brāhmaṇa, deva, Māra, Brahmā, or anyone in the world who, in accordance with the Dharma, raises objections or reminds me that I am not fully awakened regarding such phenomena, there is no such possibility. Even if there were, I correctly see no ground for it; therefore, I attain security, fearlessness, and absence of dread. Proclaiming myself to hold the exalted position of the Great Sage, among the great assembly I roar the true lion's roar and turn the great wheel of Brahmā, which cannot be turned by any śramaṇa, brāhmaṇa, deva, Māra, Brahmā, or anyone in the world.' Second is the fearlessness regarding the perpetual exhaustion of all outflows. As a sūtra says: 'I have attained the perpetual exhaustion of all outflows. If there should be any śramaṇa, brāhmaṇa, deva, Māra, Brahmā, or anyone in the world who, in accordance with the Dharma, raises objections or reminds me that such outflows have not been perpetually exhausted, there is no such possibility. Even if there were,' up to detailed explanations. Third is the fearlessness regarding the exposition of obstructive dharmas. As a sūtra says: 'I explain to my disciples that obstructive dharmas, if defiled by them, will necessarily be obstructions. If there should be any śramaṇa, brāhmaṇa, deva, Māra, Brahmā, or anyone in the world who, in accordance with the Dharma, raises objections or reminds me that having these obstructive dharmas will deeply not be an obstruction, there is no such possibility,' up to detailed explanations. Fourth is the fearlessness regarding the exposition of the path to deliverance. As a sūtra says: 'I explain to my disciples that the path to deliverance, if cultivated, will necessarily lead out of suffering. If there should be any śramaṇa, brāhmaṇa, deva, Māra, Brahmā, or anyone in the world who, in accordance with the Dharma, raises objections or reminds me that cultivating such a path cannot lead out of suffering, there is no such possibility. Even if there were, I correctly see no ground for it; therefore, I attain security, fearlessness, and absence of dread,'" up to detailed explanations. It also says: "Thus, regarding the ten powers and four grounds of fearlessness spoken of, because each power subsumes the four grounds of fearlessness and each ground of fearlessness subsumes the ten powers, there are forty powers and forty grounds of fearlessness. However, that the first power, the tenth power, the third power, and the second power were previously said to be the grounds of fearlessness was stated in terms of their salient characteristics." The Nyāyānusāra states regarding their establishment: "For what reason are the grounds of fearlessness of the Buddhas only four? It is merely by this measure that the Buddha, the World-Honoured One's perfection of both his own and others' virtues is shown to be completely consummate. That is, the first ground of fearlessness reveals the perfection of the Buddha, the World-Honoured One's own wisdom; the second ground of fearlessness reveals the perfection of the Buddha, the World-Honoured One's own eradication; these two reveal the fulfillment of the Buddha's virtues of self-benefit. In order to reveal the World-Honoured One's perfection of virtues in benefiting others, the latter two grounds of fearlessness are further spoken of: the third ground of fearlessness averts going on wrong paths, and the fourth ground of fearlessness causes one to advance along the right path. That is, the Buddha everywhere explains obstructive dharmas to his disciples so that they may eradicate them, which is precisely the expedient means for cultivating the virtue of eradication. Furthermore, everywhere he explains the path to deliverance to his disciples so that they may practice correctly, which is precisely the expedient means for cultivating the virtue of wisdom. These two reveal the fulfillment of the Buddha's virtues of benefiting others. Merely by these four, corresponding to each case, the perfection of wisdom and eradication for both oneself and others is shown to reach consummation; therefore, only four kinds are established" (this concludes the text of the treatise).