English
English version: 'Dharma' (Sanskrit, meaning law, teaching), is pure because it is attained through three doors. What is 'Lakshana-dharma' (characteristic-dharma)? It means 'Lakshana-dharma' is of one aspect with three meanings. What is 'Svarupa-dharma' (self-nature-dharma)? It is because there is no duality in its self-nature. 'No duality' means that the immeasurable vehicles ultimately lead to the one Buddha Vehicle, there are no two vehicles. Furthermore, there is another meaning: What is 'Dharma'? It refers to conditioned ('Samskrta') and unconditioned ('Asamskrta') dharmas, and so on. What is 'Dharma'? It refers to dependent-arising dharmas ('Pratitya-samutpada') and non-dependent-arising dharmas, and so on. What is 'similar-dharma'? It refers to permanent dharmas and impermanent dharmas, and so on. What is 'Lakshana-dharma'? It refers to the three characteristics of arising, etc., and the three characteristics of non-arising, etc. What is 'Svarupa-dharma'? It refers to the aggregates of five skandhas ('Panca-skandha') and non-aggregates of five skandhas. Furthermore, what is 'similar-dharma'? It refers to impermanent dharmas, conditioned dharmas, and dependent-arising dharmas. Furthermore, what is 'Lakshana-dharma'? It refers to dharmas with visible characteristics. Furthermore, what is 'Svarupa-dharma'? It refers to the five skandhas that can grasp and be grasped, because the five skandhas are the collective body of suffering, and the five skandhas are the essence of the Truth of the Path ('Marga-satya'). There is also a different explanation, based on the way of speaking: What is 'Dharma'? It refers to names, sentences, and letter-bodies, and so on. What is 'Dharma'? It refers to the Dharma spoken by the Tathagata (another name for Buddha). What is 'similar-dharma'? It refers to those who can teach and those who can be taught. What is 'Lakshana-dharma'? It is understood through sound, because those dharmas are understood through sound. What is 'Svarupa-dharma'? It refers to the nature of provisional names, which is the meaning of Dharma-characteristics. From here onwards, we will discuss the three meanings based on manifestation: first, the meaning of certainty; second, the meaning of doubt; and third, the meaning of doubt based on what matter, which should be well understood. The meaning of certainty refers to those Sravakas (hearers) who attain profound Dharma through skillful means and develop a firm resolve, attaining the realization of expedient Nirvana (liberation) in the Sravaka path. These two kinds of realized dharmas manifest conditioned and unconditioned dharmas. As the sutra says: 'At that time, among the assembly, there were many Sravakas, Arhats (those who have exhausted their outflows), who gradually attained this Dharma and reached Nirvana.' The meaning of doubt refers to those Sravakas, Pratyekabuddhas (Solitary Buddhas), etc., who are unable to understand, and therefore give rise to doubt. As the sutra says: 'But now they do not know where this meaning leads.' What is the basis for the meaning of doubt? It is hearing the Tathagata say that the liberation of the Sravakas and my liberation are neither different nor the same, and therefore giving rise to doubt, the doubt that arises is doubt about the cause of arising: This matter... --------------------------------------------------------------------------------
Chinese
何？此事云何？此以如来数数为说甚深境界，前说甚深、后说甚深，不同声闻，以如是故生疑。如经“尔时舍利弗知四众心疑，次第乃至而说偈言”。 自此以下，次依示现四种事说：一者决定心；二者因授记；三者取授记；四者与授记，应当善知。云何决定心？已生惊怖者令断惊怖，以为利益二种人故，是故如来有决定心。此惊怖者五种应知： 一者损惊怖，谓小乘众生如所闻声取以为实，谤无大乘起如是心：如来说言阿罗汉果究竟涅槃。我毕竟取如是涅槃，是故罗汉不入涅槃。如是惊怖。 二者多事惊怖，谓大乘众生闻菩萨道劫数长远种种苦行，起如是心：佛道长远，我于无量无边劫中行菩萨行久受勤苦。如是念故生惊怖心，以是故起取异乘心。如是惊怖。 三者颠倒惊怖，谓心分别有我我所种种身见诸不善法。如是惊怖。 四者心悔惊怖，谓大德舍利弗等起如是心言：我不应修证如是小乘之法。如是悔已心即自止，即此心悔名为惊怖。此义应知。 五者诳惊怖，谓增上慢声闻之人起如是心：云何如来诳于我等？如是惊怖。 因授记者，如经“止止舍利弗！不须复说。若说是事，一切世间诸天人等皆生惊怖”故。此因授记皆生惊怖者有三种义：一者欲令彼诸大众推求 现代汉语译本：什么？这件事是怎么回事？这是因为如来多次宣说甚深境界，前面说甚深，后面也说甚深，与声闻不同，因此产生疑惑。如经文所说：‘当时舍利弗知道四众心生疑惑，依次乃至说了偈语’。 从这里以下，依次依据示现的四种事来说明：一是决定心；二是因授记；三是取授记；四是与授记，应当好好了解。什么是决定心？已经产生惊怖的人，使他们断除惊怖，为了利益这两种人，所以如来有决定心。这惊怖有五种，应当知道： 一是损惊怖，指小乘众生听到所说的声音就认为是真实的，诽谤没有大乘，生起这样的心：如来说阿罗汉果是究竟涅槃。我最终要取得这样的涅槃，所以罗汉不入涅槃。这就是惊怖。 二是多事惊怖，指大乘众生听到菩萨道劫数长远，种种苦行，生起这样的心：佛道长远，我要在无量无边劫中行菩萨行，长久地承受勤苦。因为这样想而产生惊怖心，因此生起取异乘的心。这就是惊怖。 三是颠倒惊怖，指心中分别有我、我所，种种身见等不善法。这就是惊怖。 四是心悔惊怖，指大德舍利弗（Śāriputra）等生起这样的心说：我不应该修证这样的小乘之法。这样后悔之后，心就停止了，这后悔的心就叫做惊怖。这个意义应当知道。 五是诳惊怖，指增上慢的声闻之人，生起这样的心：为什么如来欺骗我们？这就是惊怖。 因授记，如经文所说：‘停止吧，舍利弗（Śāriputra）！不需要再说了。如果说这件事，一切世间诸天人等都会生起惊怖’。这因授记都生起惊怖有三种意义：一是想要让那些大众推求。
English
English version: What? What is the matter with this? This is because the Tathagata (如来) repeatedly speaks of the profound realm, speaking of the profound at the beginning and the profound at the end, which is different from the Śrāvakas (声闻), and therefore doubts arise. As the sutra says, 'At that time, Śāriputra (舍利弗) knew that the four assemblies were doubtful, and sequentially spoke in verses.' From here onwards, it will be explained according to the four kinds of things shown: first, the determined mind; second, the cause of prediction; third, the acceptance of prediction; and fourth, the giving of prediction, which should be well understood. What is the determined mind? For those who have already experienced fear, to eliminate their fear, for the benefit of these two kinds of people, therefore the Tathagata (如来) has a determined mind. These five kinds of fear should be known: First is the fear of loss, referring to the Śrāvakayāna (小乘) beings who take what they hear as real, slandering the absence of Mahāyāna (大乘), giving rise to such a thought: The Tathagata (如来) says that the fruit of Arhat (阿罗汉) is ultimate Nirvana (涅槃). I will ultimately attain such Nirvana (涅槃), therefore Arhats (阿罗汉) do not enter Nirvana (涅槃). This is fear. Second is the fear of many affairs, referring to the Mahāyāna (大乘) beings who hear that the Bodhisattva (菩萨) path involves long kalpas (劫) and various ascetic practices, giving rise to such a thought: The Buddha (佛) path is long, and I must practice the Bodhisattva (菩萨) path for immeasurable and boundless kalpas (劫), enduring diligent suffering for a long time. Because of this thought, a fearful mind arises, and therefore the mind to take a different vehicle arises. This is fear. Third is the fear of inversion, referring to the mind that discriminates between 'I' and 'mine,' various views of self, and other unwholesome dharmas (法). This is fear. Fourth is the fear of regret, referring to great virtuous ones like Śāriputra (舍利弗) giving rise to such a thought: I should not have cultivated and realized such Śrāvakayāna (小乘) dharmas (法). After such regret, the mind stops, and this regretful mind is called fear. This meaning should be known. Fifth is the fear of deception, referring to those Śrāvakas (声闻) with increased pride giving rise to such a thought: Why does the Tathagata (如来) deceive us? This is fear. The cause of prediction, as the sutra says, 'Stop, Śāriputra (舍利弗)! There is no need to say more. If this matter is spoken of, all beings in the world, including gods and humans, will be frightened.' This cause of prediction causing fear has three meanings: First, it is to make those masses seek. --------------------------------------------------------------------------------
Chinese
甚深妙境界故；二者欲令彼诸大众生尊重心，毕竟欲闻如来说故；三者欲令诸增上慢声闻之人舍离法座而起去故。第二请者，示现过去无量诸佛教化众生。如经“是会无数次第，乃至闻佛所说则生敬信”故。第三请者，示现今佛教化众生。如经“今此会中如我等比，次第乃至长夜安隐多所饶益”故。取授记者，以舍利弗等欲得授记。如经“佛告舍利弗：汝已三请，岂得不说？汝今谛听”如是等故。 与授记者，六种应知：一者未闻令闻；二者说；三者依何等义；四者令住；五者依法；六者遮。未闻者令闻，如经“舍利弗！如是妙法，诸佛如来时乃说之，如优昙钵华”如是等故。 说者，如经“舍利弗！我以无数方便，种种因缘譬喻言辞演说诸法”如是等故。种种因缘者，所谓三乘。彼三乘者，唯有名字章句言说，非有实义，以彼实义不可说故。 依何等义者，如经“舍利弗！诸佛世尊唯以一大事因缘故出现于世”如是等故。一大事者，依四种义应当善知。何等为四？一者无上义，唯除如来一切智知，更无余事。如经“欲开佛知见令众生知得清净故出现于世”故。佛知见者，如来能证以如实知彼深义故二者同义，谓诸声闻、辟支佛、佛法身平等。如经“欲示众生佛知见故出现于世”故。法身平等者， 现代汉语译本：因为佛所证得的境界极其深奥微妙；二是为了让在场的大众生起尊重之心，最终想要听闻如来说法；三是为了让那些自以为是的增上慢声闻之人离开法座而起身离去。第二次请求，是为了示现过去无量诸佛教化众生的情形。如经文所说：‘这个法会经过无数次第，乃至听闻佛所说之法，便会生起敬信’。第三次请求，是为了示现现在佛陀教化众生的情形。如经文所说：‘如今这个法会中，像我等这样的人，次第乃至长夜安稳，多有饶益’。佛陀之所以答应授记，是因为舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）等人想要得到授记。如经文所说：‘佛告诉舍利弗：你已经三次请求，难道能不说吗？你现在仔细听’等等。 给予授记，有六种情况应当了解：一是让未曾听闻的人听闻；二是宣说；三是依据何种意义；四是令安住；五是依法；六是遮止。让未曾听闻的人听闻，如经文所说：‘舍利弗！像这样微妙的法，诸佛如来才会在适当的时候宣说，如同优昙钵花（udumbara，传说中的稀有花朵）一样’等等。 宣说，如经文所说：‘舍利弗！我以无数方便，种种因缘譬喻言辞演说诸法’等等。种种因缘，指的就是三乘（triyāna，声闻乘、缘觉乘、菩萨乘）。这三乘，只有名字章句言说，没有实际意义，因为它的实际意义是不可言说的。 依据何种意义，如经文所说：‘舍利弗！诸佛世尊唯以一大事因缘故出现于世’等等。一大事因缘，依据四种意义应当善加了解。哪四种呢？一是无上义，只有如来的一切智慧才能了解，没有其他事情可以相比。如经文所说：‘想要开启佛的知见，让众生知晓并得到清净，所以才出现于世’。佛的知见，是如来能够证悟，并如实知晓那深刻意义的缘故。二是同义，指的是诸声闻（Śrāvaka，听闻佛陀教诲而修行的人）、辟支佛（Pratyekabuddha，又称独觉佛，不依师教而自己觉悟的人）、佛的法身（Dharmakāya，佛的法性之身）是平等的。如经文所说：‘想要向众生展示佛的知见，所以才出现于世’。法身平等，
English
English version: Because the realm attained by the Buddha is extremely profound and subtle; secondly, to cause the assembly to develop a respectful mind, ultimately desiring to hear the Tathagata's (Tathāgata, 'Thus Gone One', an epithet of the Buddha) teachings; and thirdly, to cause those arrogant Śrāvakas (Śrāvaka, 'hearer', a disciple of the Buddha) with increased pride to leave their seats and depart. The second request is to demonstrate how countless Buddhas of the past have taught sentient beings. As the sutra says, 'This assembly has gone through countless stages, and upon hearing the Buddha's teachings, they will develop faith and respect.' The third request is to demonstrate how the present Buddha teaches sentient beings. As the sutra says, 'In this assembly now, those like us, in due order, will have long nights of peace and benefit greatly.' The reason the Buddha agrees to give predictions is because Śāriputra (Śāriputra, one of the Buddha's ten great disciples, known for his wisdom) and others desire to receive predictions. As the sutra says, 'The Buddha said to Śāriputra: You have requested three times, how can I not speak? Now listen carefully,' and so on. Giving predictions should be understood in six ways: first, to let those who have not heard, hear; second, to explain; third, according to what meaning; fourth, to cause them to abide; fifth, according to the Dharma (Dharma, the teachings of the Buddha); and sixth, to prevent. To let those who have not heard, hear, as the sutra says, 'Śāriputra! Such wonderful Dharma, the Tathagatas only speak of at the appropriate time, like the udumbara (udumbara, a legendary rare flower) flower,' and so on. To explain, as the sutra says, 'Śāriputra! I use countless expedient means, various causes and conditions, parables, and words to explain all Dharmas,' and so on. Various causes and conditions refer to the Three Vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). These Three Vehicles only have names, phrases, and words, but no real meaning, because their real meaning is inexpressible. According to what meaning, as the sutra says, 'Śāriputra! The Buddhas, World-Honored Ones, only appear in the world for one great cause and condition,' and so on. This one great cause and condition should be well understood according to four meanings. What are the four? First, the unsurpassed meaning, which only the Tathagata's all-knowing wisdom can understand, and nothing else can compare. As the sutra says, 'Desiring to open the Buddha's knowledge and vision, to let sentient beings know and attain purity, therefore they appear in the world.' The Buddha's knowledge and vision are what the Tathagata can realize and truly know the profound meaning of. Second, the meaning of sameness, which refers to the equality of the Śrāvakas (Śrāvaka, a disciple who hears the Buddha's teachings and practices), Pratyekabuddhas (Pratyekabuddha, also known as a solitary Buddha, who attains enlightenment on their own without a teacher), and the Dharmakāya (Dharmakāya, the body of Dharma, the essence of the Buddha's teachings) of the Buddha. As the sutra says, 'Desiring to show sentient beings the Buddha's knowledge and vision, therefore they appear in the world.' The equality of the Dharmakāya, --------------------------------------------------------------------------------