止觀輔行傳弘決 7.38

7.38

次攝四無畏者，諸十力智內充明了，故對外緣而無所畏，故次十力而攝無畏。如釋力名中第二釋也，全從化用得無畏名。於中，初正釋，次「道品」下結成，次引《大論》釋名。通名無畏者，謂於大眾廣說自他及智斷等決定無失，無恐畏相，名為無畏。以於內心諸德具故，故於大眾廣說無畏。言大眾者，謂若人若天、若沙門婆羅門、若魔梵等及以餘眾。「十住」下，次引十住釋疑。初文難起。「於四事中」下，正釋。「佛應於一切」下，重難。「舉大要」下，重釋。初文以略而難於四，次文以廣而難於四，故知四是處中之說。此四次第者，《大論》云「初如藥師示一切藥，第二如示一切病滅，第三如示藥法禁忌，第四如示所應食物。」應隨四教分別相狀，今文存略，例力可知。《大論》第七「問曰：菩薩無畏與佛何別？答：有二意，一者一切處、二非一切處。」非一切處是菩薩法，故知初心亦修無畏。《大論》二十八廣解無畏。

Next is subsuming the four fearlessnesses: the wisdom of the ten powers is inwardly replete and distinct, and therefore confronted with external conditions one has nothing to fear; thus, following the ten powers, fearlessness is subsumed. This is like the second explanation under the explanation of the name of "powers": it entirely derives the name of "fearlessness" from transformative function. Therein, first is the direct explanation; next, beginning from "[thirty-seven] aids to the path", it concludes and establishes it; next, it cites the Dazhidulun to explain the name. As for the generic designation "fearlessness", it means that when expounding extensively before the great assembly regarding oneself, others, wisdom, abandonment, and so forth, one is definitely without error and has no appearance of fear; this is named "fearlessness". Because all virtues are replete within one's mind, one expounds extensively before the great assembly without fear. "The great assembly" refers to humans, gods, śramaṇas, brāhmans, Māras, Brahmās, and so forth, as well as the remaining assemblies. Next, from "the ten abodes" onwards, it cites the [Ten Stages Sūtra] to resolve doubts. The first passage raises an objection. From "regarding the four matters" onwards, it directly explains. From "the Buddha ought to... regarding all..." onwards, it raises a further objection. From "raising the overarching essentials" onwards, it explains again. The first passage uses brevity to challenge the four, while the next passage uses extensiveness to challenge the four; thus we know that "four" is an exposition that strikes the middle. Regarding the sequence of these four, the Dazhidulun states: "The first is like a physician pointing out all medicines; the second is like pointing out the eradication of all diseases; the third is like pointing out the prohibitions of medicinal methods; the fourth is like pointing out the foods that should be eaten." One should distinguish their characteristics according to the four teachings; the present text preserves brevity, and by analogy with the powers, it can be understood. In fascicle seven of the Dazhidulun: "Question: What is the difference between a bodhisattva's fearlessness and the Buddha's? Answer: There are two meanings: first, in all places; second, not in all places." "Not in all places" is the bodhisattva's dharma; hence we know that at the initial mind one also cultivates fearlessness. Fascicle twenty-eight of the Dazhidulun explains fearlessness extensively.