俱舍論疏 27.26

27.26

"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).