English
English version: Having attained profound Dharma and generated a decisive mind regarding the attainment of expedient Nirvana in the Sravaka path, it is known that these are two kinds of attainments, respectively demonstrating conditioned (Samsara) and unconditioned (Nirvana) Dharmas. Some Sravakas attain profound Dharma through expedient means and generate a decisive mind. The 'expedient' here refers to the means used by Sravakas to cultivate towards Nirvana, not skillful means. 'Having attained expedient Nirvana in the Sravaka path' means that the expedient here is skillful means. In reality, there is no Sravaka Nirvana; it is only expediently said that there is Sravaka Nirvana, but they consider it the ultimate state, hence it is called 'decisive.' These two kinds of attainments that are demonstrated point out the Dharma attained by Sravakas. 'Conditioned and unconditioned Dharmas' refer to the two kinds of merits, conditioned and unconditioned. Attaining these two kinds of merits is considered the ultimate. The two kinds of Nirvana are unconditioned merits. When dwelling in Nirvana with remainder, the non-outflow precepts, concentration, wisdom, etc., are conditioned merits. The following sutra is the second part, quoting the sutra to explain. 'As the sutra says, 'At that time, among the great assembly, there were Sravakas, Arhats (arhat, practitioners who have eliminated all afflictions and attained Nirvana) who had exhausted all outflows, and even attained this Dharma gate and reached Nirvana.' 'Also attained this Dharma' refers to the conditioned Dharma mentioned above, and 'reached Nirvana' refers to the unconditioned Dharma mentioned above. The following is the second chapter explaining doubts, also divided into two parts. First, explain, then quote the sutra. 'Those who have doubts say that Sravakas and Pratyekabuddhas (pratyekabuddha, practitioners who attain enlightenment through their own efforts but do not teach others) and others are unable to know, therefore they have doubts.' Saying that the Two Vehicles (Sravakas and Pratyekabuddhas) do not know means that they do not know that the Two Vehicles are expedient and the One Vehicle is the true reality, therefore doubts arise. The following sutra is the second part, showing the explanation. 'As the sutra says, 'But now they do not know where the meaning leads.' What matter are they doubting? The third part is also divided into two parts. First, explain, then quote the sutra. The sutra is divided into two parts, first doubting based on past teachings, and then doubting based on present teachings. 'Based on what matter do they doubt? Hearing the Tathagata (Tathagata, an epithet of the Buddha, meaning 'Thus Come One') say that the liberation of Sravakas is not different from my liberation, therefore doubts arise.' Explaining that the liberation of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) is not different. Hearing that there was no difference in the past, therefore doubts arise. 'Those who have doubts below' is the second part, hearing the present teachings and having doubts. 'Those who have doubts doubt the cause, 'How is this matter? How is it that the Tathagata repeatedly speaks of profound realms, saying profound before and profound after, different from Sravakas as' --------------------------------------------------------------------------------
Chinese
是等是故生疑 今教明佛解脱与二乘解脱异。正以今疑昔。今说若异昔云不应言不异。昔说若不异今不应言异也。而言生因中疑者。教是理因。于教生疑言因中疑也。虽是今昔互疑而正执昔疑于今教 如经下。第二示释处。 如经尔时舍利弗知四众心疑乃至而说偈言故 自此已下。方便品中第四明如来四义。即是释第一止请已去竟十方世界尚无二乘何况有三也。就文为二。一者总标四事劝知。第二别释四事。初又三句。一总标。 自此以下示现依四种事说 二列。 一者决定心二者因受记三者取授记四者与受记 三劝知。 应知 云何决定心下。第二释四事。即四别。就初文二。第一前释佛决定心。第二释五种惊怖。初有三句。一者标决定心。已生惊怖者。第二释决定心。是故如来有决定心者。第三结决定心。 云何决定心 决定心者。佛意决定断其惊怖。令得利益名决定心。 已生惊怖者令断惊怖以为利益二种人故 又言二种人者。声闻有四。一决定。二退菩提心。三变化。四增上慢。今二种者是退心并变化二人得益故。而言二种人者。即是二乘人也。又言二种人。一者有惊怖。二者无利益则是有或与无解名为二人。问。此决定心释何处经文。答。释佛止请意。而未释止请文 现代汉语译本：这是因为疑惑而产生的，现在教导说明佛的解脱与二乘（声闻乘和缘觉乘）的解脱是不同的。正是因为现在的疑惑而怀疑过去。如果现在说的和过去说的不一样，就不应该说没有不同。如果过去说的和现在说的一样，现在就不应该说不同。而说在产生的原因中疑惑，教导是理的原因，对于教导产生疑惑，就说是原因中的疑惑。虽然是现在和过去互相疑惑，但主要是执着于过去而怀疑现在的教导，如下面的经文。第二部分是显示解释的地方。 如经文所说，当时舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著称）知道四众（比丘、比丘尼、优婆塞、优婆夷）心中有疑惑，乃至说了偈语，所以从这里以下，《方便品》中第四部分说明如来的四种意义，也就是解释第一部分停止请求之后，十方世界尚且没有二乘，更何况有三乘。从文义上分为两部分。第一部分是总的标明四件事劝人了解。第二部分是分别解释四件事。第一部分又分为三句。第一句是总的标明。 从这里以下，显示依据四种事来说明。第二句是列举。 第一是决定心，第二是因受记，第三是取受记，第四是与受记。第三句是劝人了解。 应该了解。什么是决定心呢？下面是第二部分解释四件事，也就是四种分别。就第一部分文义来说，分为两部分。第一部分是先解释佛的决定心。第二部分是解释五种惊怖。第一部分有三句。第一句是标明决定心，已经产生惊怖的人。第二句是解释决定心，所以如来有决定心。第三句是总结决定心。 什么是决定心？决定心是指佛的意念坚定，断除他们的惊怖，使他们得到利益，这叫做决定心。 已经产生惊怖的人，使他们断除惊怖，作为利益，这是为了两种人。又说两种人，声闻有四种：一是决定，二是退菩提心，三是变化，四是增上慢。现在说的两种人，是指退菩提心和变化这两种人得到利益。所以说两种人，就是指二乘人。又说两种人，一是有惊怖，二是无利益，就是有解脱和无解脱，称为两种人。问：这个决定心解释的是哪里的经文？答：解释的是佛停止请求的用意，但还没有解释停止请求的经文。
English
English version: This is because doubt arises; now teaching clarifies that the Buddha's liberation is different from the liberation of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). It is precisely because of present doubt that the past is doubted. If what is said now is different from what was said in the past, it should not be said that there is no difference. If what was said in the past is the same as what is said now, it should not be said now that it is different. And to say that doubt arises in the cause of arising, teaching is the cause of reason; to doubt the teaching is to say doubt in the cause. Although there is mutual doubt between the present and the past, it mainly clings to the past and doubts the present teaching, as in the sutra below. The second part is the place to show explanation. As the sutra says, at that time, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) knew that the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās) had doubts in their minds, and even spoke in verses, so from here onwards, the fourth part in the 'Expedient Means' chapter explains the four meanings of the Tathāgata, which is to explain that after the first part of stopping the request, there are no two vehicles in the ten directions, let alone three vehicles. From the meaning of the text, it is divided into two parts. The first part is to generally mark the four matters and encourage people to understand. The second part is to explain the four matters separately. The first part is further divided into three sentences. The first sentence is to generally mark. From here onwards, it shows that it is explained based on four matters. The second sentence is to list. First is the determined mind, second is the prediction of cause, third is the taking of prediction, and fourth is the giving of prediction. The third sentence is to encourage understanding. One should understand. What is the determined mind? Below is the second part explaining the four matters, which are the four distinctions. In terms of the meaning of the first part of the text, it is divided into two parts. The first part is to first explain the Buddha's determined mind. The second part is to explain the five kinds of fear. The first part has three sentences. The first sentence is to mark the determined mind, those who have already generated fear. The second sentence is to explain the determined mind, therefore the Tathāgata has a determined mind. The third sentence is to summarize the determined mind. What is the determined mind? The determined mind refers to the Buddha's firm intention to cut off their fear and bring them benefit, which is called the determined mind. Those who have already generated fear, causing them to cut off fear as a benefit, this is for two kinds of people. It is also said that there are two kinds of people, the Śrāvakas have four kinds: first is determined, second is retreating Bodhi mind, third is transformation, and fourth is increased arrogance. The two kinds of people now mentioned refer to the retreating Bodhi mind and transformation, these two kinds of people receive benefit. Therefore, it is said that the two kinds of people refer to the people of the two vehicles. It is also said that there are two kinds of people, one is with fear, and the other is without benefit, which means with liberation and without liberation, called two kinds of people. Question: Which sutra text does this determined mind explain? Answer: It explains the intention of the Buddha to stop the request, but it has not yet explained the text of stopping the request. -------------------------------------------------------------------------------- 也。所以止请者。欲决定利益众生也。
Chinese
是故如来有决定心 此惊怖有五种应知者。第二释五种惊怖。即是所为之人。初总标五种。 此惊怖有五种应知 次别释五种。即成五别。损惊怖者。执小谤大。故言损也。初列二章门。次释二门。 一者损惊怖谓小乘众生如所闻声取以为实谤无大乘 言二门者。一执小谤大者不言大乘全无。只道大乘是菩萨境界非我二乘所学道。言谤无大乘下。第二谤大 而作是言下。释二章门。 而作是言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故 前释取小。是故阿罗汉不入涅槃者。此释谤大。以大乘不说阿罗汉入于涅槃 二者多事惊怖。 二者多事惊怖谓大乘众生生如是心我于无量无边劫中行菩萨行久受勤苦以是念故生惊怖心起取异乘心故如是惊怖 谓大乘人。彼谓。众生不预我事。而于长时修行苦行。故欲度脱之。退大取小名为惊怖。又释。大乘事多退大取小 三者颠倒惊怖。 三者颠倒惊怖谓心分别有我我所种种身见不善法故如是惊怖 实无人法计有人法。故名颠倒 四者心悔惊怖。 四者心悔惊怖谓大德舍利弗等起如是心言我不应证于如是小乘之法如是悔已心即自止即此悔心名为惊怖此义应知 悔取小 现代汉语译本：因此才要劝请，是为了确定利益众生。所以，如来有坚定的决心。这里有五种惊怖应该了解。接下来解释五种惊怖，也就是针对的对象。首先总括五种惊怖：‘此惊怖有五种应知’。然后分别解释五种，就成了五种不同的情况。损害惊怖，是指执着小乘而诽谤大乘，所以说是‘损’。首先列出两个章节，然后解释这两个章节。 ‘一者损惊怖谓小乘众生如所闻声取以为实谤无大乘’。所谓两个章节，一是执着小乘而诽谤大乘，并不是说大乘完全没有，只是说大乘是菩萨的境界，不是我们二乘所学的道。‘言谤无大乘下’，第二是诽谤大乘。‘而作是言下’，解释这两个章节。 ‘而作是言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故’。前面解释了取小。‘是故阿罗汉不入涅槃者’，这是解释诽谤大乘。因为大乘不说阿罗汉进入涅槃。‘二者多事惊怖’。 ‘二者多事惊怖谓大乘众生生如是心我于无量无边劫中行菩萨行久受勤苦以是念故生惊怖心起取异乘心故如是惊怖’。这是说大乘人，他们认为众生不参与我的事情，却要长久修行苦行，所以想要度脱他们，退而取小乘，叫做惊怖。另一种解释是，大乘的事情太多，退而取小乘。‘三者颠倒惊怖’。 ‘三者颠倒惊怖谓心分别有我我所种种身见不善法故如是惊怖’。实际上没有人法，却认为有人法，所以叫做颠倒。‘四者心悔惊怖’。 ‘四者心悔惊怖谓大德舍利弗（Sariputra）等起如是心言我不应证于如是小乘之法如是悔已心即自止即此悔心名为惊怖此义应知’。后悔取小乘。