Next, the Buddha begins his explanation of the four types of fearlessness, here called the four kinds of intrepidity. These four describe the confidence and competence with which the Buddha teaches the Dharma.

“Sariputta, the Tathagata has these four kinds of intrepidity, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahma. What are these four?

“Here, I see no ground on which any recluse or brahmin or god or Mara or Brahma or anyone else at all in the world could, in accordance with the Dhamma, accuse me thus: `While you claim full enlightenment, you are not fully enlightened in regard to certain things.’ And seeing no ground for that, I abide in safety, fearlessness, and intrepidity. (Ibid, p. 167)

Here the Buddha states that he is fully enlightened and there is nothing more that he needs to realize. He has no fear that he has overlooked anything.

“I see no ground on which any recluse…or anyone at all could accuse me thus: `While you claim to have destroyed the taints, these taints are undestroyed by you.’ And seeing no ground for that, I abide in safety, fearlessness, and intrepidity. (Ibid, p. 167)

Here the Buddha states that he no longer has any taints or defilements. In other words, the Buddha is confident that he is totally free of all negative tendencies. He has reached the pinnacle of human perfection.

“I see no ground on which any recluse…or anyone at all could accuse me thus: `Those things called obstructions by you are not able to obstruct one who engages in them.’ And seeing no ground for that, I abide in safety, fearlessness, and intrepidity. (Ibid, p. 167)

Here the Buddha states that what he has called obstacles to practice are in fact obstacles. He is not merely guessing, relying on conventional wisdom, tradition, or his own subjective feelings. He is claiming to know for a fact that certain actions and attitudes will hinder practice.

“I see no ground on which any recluse…or anyone at all could accuse me thus: `When you teach the Dhamma to someone, it does not lead him when he practices it to the complete destruction of suffering.’ And seeing no ground for that, I abide in safety, fearlessness, and intrepidity. (Ibid, p. 168)

Finally the Buddha states that his teaching will definitely lead those who practice it to liberation. He has no fear that what he has taught will be ineffective. He is certain his teachings are the way to attain liberation.

“A Tathagata has these four kinds of intrepidity, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and set rolling the Wheel of Brahma. (Ibid, p. 168)

The Buddha is supremely confident in his awakening, his freedom from impurity, his ability to point out obstacles to his disciples, and the efficaciousness of his teachings. Because he is without fear he can teach all people without hesitation or worry that someone might point out a flaw or mistake in what he teaches. He has no fear that someone else might surpass his own teaching and example. This confidence and it’s basis in the Buddha’s direct knowledge and many powers and abilities is what makes him a leader who is qualified to teach others the Dharma.