華嚴經內章門等雜孔目章 3.18

3.18

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.