華嚴經內章門等雜孔目章 3.18

3.18

五怖畏者，所謂不活畏、惡名畏、死畏、墮惡道畏、大眾威德畏。初地之中，離如是等一切諸畏。何以故？初地離我相故。尚不貪身，何況所用事？故無不活畏。心不希望供養恭敬，我應供養一切眾生故，無惡名畏。遠離我見，無有死畏。菩薩死已，不離佛菩薩，無惡道畏。菩薩在世一切無有等者，何況有勝？無有大眾威德畏。第一第二第五依身口意，第三第四唯依身怖畏。因者，略有二種：一邪智妄取想見愛著、二善根微少。是五怖畏，若約小乘，即實有是法。若約初教，其事即空。是五怖畏，若約終教，怖畏即如是。怖畏義，若約頓教，一切不可說。若約圓教，如前事成。何以故？隨處示現，皆成菩薩道事故。餘義如別章。

Regarding the five fears, they are the fear regarding livelihood, the fear of bad reputation, the fear of death, the fear of falling into evil destinies, and the fear of the awe-inspiring majesty of assemblies. Within the first bhūmi, one is free from all such fears. Why is this? Because the first bhūmi is free from the characteristic of self. One is not even greedy for the body, how much less for the things used? Therefore there is no fear regarding livelihood. The mind does not hope for offerings and reverence, thinking, 'I should make offerings to all sentient beings'; therefore there is no fear of bad reputation. Being far removed from the view of self, there is no fear of death. When the bodhisattva dies, they are not separated from Buddhas and bodhisattvas; therefore there is no fear of evil destinies. When a bodhisattva is in the world, there are none who are equal, how much less superior? Therefore there is no fear of the awe-inspiring majesty of assemblies. The first, second, and fifth fears are based on body, speech, and mind; the third and fourth are based solely on the body. As for the causes, there are briefly two kinds: first, perverse cognition falsely grasping conceptual views and affectionate attachment; second, slight wholesome roots. As for these five fears: if in terms of the Hīnayāna, these dharmas are truly existent. If in terms of the initial teaching, the matter is empty. As for these five fears: if in terms of the final teaching, the fears are just as such. The meaning of fear: if in terms of the sudden teaching, everything is inexpressible. If in terms of the perfect teaching, they are accomplished as the aforesaid phenomena. Why is this? Because wherever they manifest, they all accomplish the tasks of the bodhisattva path. The remaining meanings are as in the separate chapter.