瑜伽師地論略纂 12.85

12.85

又論云「五種畏，謂不活畏」等，准下對治。五怖等所治是此怖體，此以何為體？　不活畏，以我見及我愛、資生愛為體，故下言由修無我智，分別我相尚不復轉，況當得有分別我愛或資生愛，故知以我見及愛為體。　第二、惡名畏，以欲貪為體，故下文言「由於他處，無所希望，常自發起如是欲樂：『我當饒益一切有情，非於有情有所求覓。』」由是因緣，無惡名畏，故知以貪欲為體。　第三、死畏，以我見為體，故下文云由離我見，於我無有失壞相轉，故無死畏，明知以我見為體。　第四、惡趣畏，以癡為體，下論云「自知死後，於當來世決定值遇諸佛菩薩，由此決定，無惡趣畏」。　五、處眾怯畏，以癡為體，故下論云「由意樂見一切世間尚無有一與我齊等，何況殊勝，是故無有處眾怯畏」，此所治以癡為體也。又如《佛地經》說應有別體，勘之。

Furthermore, the treatise states, "the five kinds of fear, namely the fear concerning livelihood," and so forth, which corresponds to the antidotes below. What is countered by the five fears and so forth constitutes the essence of these fears; what do they take as their essence? The fear concerning livelihood takes the view of self (ātmadṛṣṭi), love of self (ātmasneha), and love of requisites for life as its essence. Therefore, the text below states that due to cultivating the wisdom of non-self, even conceptualized marks of a self no longer operate, how much less could there be conceptualized love of self or love of requisites for life; hence we know it takes the view of self and love as its essence. Second, the fear of bad reputation takes lustful desire (kāmarāga) as its essence. Therefore, the text below states: "Because one has no expectations toward others, one constantly gives rise to such longing: 'I shall benefit all sentient beings, not seeking anything from sentient beings.'" Due to this reason, one lacks the fear of bad reputation; hence we know it takes lustful desire as its essence. Third, the fear of death takes the view of self as its essence. Therefore, the text below says that due to freedom from the view of self, marks of destruction regarding a self do not operate, and thus one has no fear of death; this clearly shows that it takes the view of self as its essence. Fourth, the fear of bad destinies takes delusion (moha) as its essence. The treatise below states: "Knowing of oneself that after death, one will definitely encounter buddhas and bodhisattvas in future lives; due to this certainty, one lacks the fear of bad destinies." Fifth, the fear of timidity before assemblies takes delusion as its essence. Therefore, the treatise below states: "Because by aspiration one sees that in all the world there is not even one equal to oneself, how much less superior, therefore one has no fear of timidity before assemblies"; what is countered here takes delusion as its essence. Furthermore, as explained in the Buddhabhūmi-sūtra, there should be distinct essences; verify this.