大乘義章 11.95

11.95

菩薩無畏，如《大智論》說。化心不怯，名為無畏。無畏不同，一門說四。四名是何？一總持不忘，說法無畏；二盡知法藥及知眾生根欲性心，說法無畏；三善能問答，說法無畏；四能斷物疑，說法無畏。言總持者，略有二種：一者聞持能持教法、二者義持能持眾義。以此二種不妄名義，故無所畏。言知法藥及根性者，藥有二種：一世間法、二出世法。世法有三：一欲界法、二色界法、三無色界法。出世亦三：一聲聞乘法、二緣覺乘法、三大乘法。所知根性准法可知，於此具了故無所畏。能問答者，一切異見皆能摧破，一切正法悉能𧫎請，名為能問。無量眾生一時問難，一一眾生為無量問，菩薩一時悉能酬對，名為能答。以有此能，故得無畏。能斷疑者，善解說義巧開物心，名能斷疑。以有此能，故得無畏。四中初一依陀羅尼說法無畏，後三依智說法無畏。菩薩無畏，辨之略爾。

The bodhisattva's fearlessnesses are as explained in the *Mahāprajñāpāramitopadeśa*. When the mind of converting [others] is not timid, it is called fearlessness. Fearlessnesses are diverse; one doctrine speaks of four. What are the four names? First, the fearlessness in speaking the Dharma through retaining all without forgetting; second, the fearlessness in speaking the Dharma through fully knowing the medicine of the Dharma and knowing the faculties, desires, natures, and minds of sentient beings; third, the fearlessness in speaking the Dharma through skill in questions and answers; fourth, the fearlessness in speaking the Dharma through being able to sever the doubts of beings. Speaking of 'retaining all' (dhāraṇī), there are roughly two kinds: first, retention of what is heard, being able to hold the teachings of the doctrine; second, retention of meanings, being able to hold all meanings. Through these two, not forgetting names and meanings, one is therefore without fear. Speaking of 'knowing the medicine of the Dharma and the faculties and natures': medicines are of two kinds, first worldly dharmas and second world-transcending dharmas. Worldly dharmas are threefold: first, dharmas of the desire realm; second, dharmas of the form realm; third, dharmas of the formless realm. World-transcending [dharmas] are also threefold: first, the dharmas of the śrāvaka vehicle; second, the dharmas of the pratyekabuddha vehicle; third, the dharmas of the Mahāyāna. The faculties and natures that are known can be understood accordingly from the dharmas; having fully comprehended these, one is therefore without fear. As for 'being able to question and answer': being able to crush and refute all deviant views, and being able to inquire into and request all right dharmas, is termed being able to question. When immeasurable sentient beings ask difficult questions simultaneously, and each sentient being poses immeasurable questions, the bodhisattva is able to respond to all of them at once; this is termed being able to answer. Because they possess this capacity, they attain fearlessness. As for 'being able to sever doubts': skillfully explaining meanings and adroitly opening the minds of beings is termed being able to sever doubts. Because they possess this capacity, they attain fearlessness. Among the four, the first one is fearlessness in speaking the Dharma based on dhāraṇī; the latter three are fearlessness in speaking the Dharma based on wisdom. The bodhisattva's fearlessnesses are thus briefly analyzed.