止觀輔行傳弘決 7.38

7.38

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.