大乘義章 19.45

19.45

次第二門定其體性并辨其境具。體性有二：一是智體、二是心體。內照自己具四功德，實有非虛，是其智也。外於難辭情安不怯，是其心也。如論中說「智光普照，名為無畏，即是其智。勇猛不怯，名為無畏，即是其心。」問曰：無畏用智為體，智是慧數，用心為體，心是何數？准《毘曇》，心數法中更不別立一無畏數。以義推之，凡是有畏，苦受所收；一切無畏，應樂受攝。若依建立多心數家，畏及無畏悉是別數。體性如是。體既有二，約對此體以論境具，境具不定。相狀如何？若說智慧以之為體，約對此體辨義有四：一者是體、二者是用、三者是境、四者是緣。體者是其內照之智，內照自己有智有盡并具二能。用者是其不怯心也。由前知體，知己有德，便於外難起於勇猛不怯之用。境者，自家四種德是，己智與斷并及二能為智所照，故名為境。緣者，外道四難辭是，寄對彼難而顯佛德。彼四是其顯德之緣，故名為緣。若說勇猛不怯之心以之為體，約對此體辨義亦四：一者是體、二者是用、三者是境、四者是具。體者是其不怯心也，此心正是無畏之義，故名為體。用者是其內照智也，由照自知有德不虛，於他不怯，故名為用。境者，外道四難辭也。無畏之心，正緣彼難而不怯懼，故名彼難以之為境。具者，自己四種德也。持己四德，於他不怯，故名己德以之為具（此二門竟）。

Next, the second gate determines their substance and nature, and distinguishes their cognitive objects and instruments. Substance and nature are of two kinds: first, the substance of wisdom; second, the substance of mind. Internally illuminating that oneself is endowed with the four virtues, which are truly existent and not false, is wisdom. Externally facing challenging arguments while having an untroubled and intrepid disposition is the mind. As stated in the treatise: 'The light of wisdom shining universally is called fearlessness; this is wisdom. Being courageous and intrepid is called fearlessness; this is the mind.' Question: Fearlessness uses wisdom as substance, and wisdom is the mental factor of prajñā; when it uses mind as substance, which mental factor is mind? According to the Abhidharma, among the mental factors, a separate factor of fearlessness is not independently established. Deducing it through meaning, wherever there is fear, it is subsumed under painful feeling; all fearlessness should be subsumed under pleasant feeling. If one relies on schools that establish many mental factors, fear and fearlessness are both separate mental factors. Such are substance and nature. Since the substance is twofold, when discussing cognitive objects and instruments in relation to this substance, the cognitive objects and instruments are indeterminate. What is the manner? If one says that wisdom is taken as substance, distinguishing the meanings in relation to this substance yields four: first, the substance; second, the function; third, the cognitive sphere (viṣaya); fourth, the condition (pratyaya). The substance is the wisdom of internal illumination, internally illuminating that oneself possesses knowledge, possesses exhaustion, and is endowed with the two capacities. The function is the intrepid mind: due to the preceding knowledge-substance, knowing that oneself possesses these virtues, one then generates the courageous and intrepid function before external challenges. The cognitive sphere is one's own four virtues: one's own knowledge, severance, and two capacities, being illuminated by wisdom, are therefore called the cognitive sphere. The conditions are the challenging arguments of the four non-Buddhists: by matching against those challenges, the Buddha's virtues are displayed. Those four are the conditions for displaying virtues, and are therefore called conditions. If one says that the courageous and intrepid mind is taken as substance, distinguishing the meanings in relation to this substance also yields four: first, the substance; second, the function; third, the cognitive sphere; fourth, the instrument. The substance is that intrepid mind; this mind is precisely the meaning of fearlessness, hence it is called the substance. The function is the wisdom of internal illumination: through illumination, knowing oneself to possess virtues that are not false, one is intrepid before others; hence it is called the function. The cognitive sphere is the challenging arguments of the non-Buddhists: the fearless mind directly takes those challenges as its cognitive object and is not frightened; hence those challenges are taken as the cognitive sphere. The instrument is one's own four virtues: holding one's own four virtues, one is intrepid before others; hence one's own virtues are called the instrument. (This completes the two gates.)