English
English version: Therefore, the request is made to definitively benefit sentient beings. Thus, the Tathagata (如来) has a resolute mind. Here, there are five kinds of fear that should be understood. Next, explain the five kinds of fear, which are the targets. First, summarize the five kinds of fear: 'This fear has five kinds that should be known.' Then, explain the five kinds separately, which become five different situations. The fear of harm refers to clinging to the Small Vehicle (小乘) and slandering the Great Vehicle (大乘), so it is called 'harm'. First, list the two chapters, and then explain the two chapters. 'One is the fear of harm, which refers to Small Vehicle sentient beings who take what they hear as real and slander the absence of the Great Vehicle.' The so-called two chapters are: first, clinging to the Small Vehicle and slandering the Great Vehicle, not saying that the Great Vehicle is completely non-existent, but only saying that the Great Vehicle is the realm of Bodhisattvas (菩萨), not the path learned by us Two Vehicles (二乘). 'The words slander the absence of the Great Vehicle below,' the second is to slander the Great Vehicle. 'And making these words below,' explain these two chapters. 'And making these words, the Tathagata (如来) said that the fruit of Arhat (阿罗汉) is ultimate Nirvana (涅槃), and I will definitely take such Nirvana, therefore Arhats do not enter Nirvana, hence such fear.' The previous explanation was about taking the small. 'Therefore, Arhats do not enter Nirvana,' this is to explain the slander of the Great Vehicle. Because the Great Vehicle does not say that Arhats enter Nirvana. 'Two are the fear of many affairs.' 'Two are the fear of many affairs, which refers to Great Vehicle sentient beings giving rise to such a thought: I have practiced the Bodhisattva path for countless eons and endured diligent suffering for a long time, and with this thought, they give rise to fear and give rise to the mind of taking a different vehicle, hence such fear.' This refers to Great Vehicle people, who think that sentient beings do not participate in my affairs, but want to practice diligently for a long time, so they want to liberate them, retreating and taking the Small Vehicle, which is called fear. Another explanation is that there are too many affairs in the Great Vehicle, so they retreat and take the Small Vehicle. 'Three are the fear of inversion.' 'Three are the fear of inversion, which refers to the mind distinguishing that there is self, what belongs to self, various views of the body, and unwholesome dharmas, hence such fear.' In reality, there are no people or dharmas, but they think there are people and dharmas, so it is called inversion. 'Four are the fear of regret.' 'Four are the fear of regret, which refers to great virtuous Sariputra (舍利弗) and others giving rise to such a thought: I should not have attained such Small Vehicle dharmas, and after such regret, the mind immediately stops, and this regretful mind is called fear, this meaning should be known.' Regret taking the Small Vehicle. --------------------------------------------------------------------------------
Chinese
乘亦是可惊怖。问。悔取小乘应是道理。云何名惊怖。答。不应取小而取小竟复悔取小。故亦是可惊怖事 五者诳觉惊怖。 五者诳惊怖谓增上慢声闻之人作如是心云何如来诳于我等如是惊怖故 增上慢人谓。佛说一乘是诳二人。是故名诳相也。此五惊怖即是上五人。初是执小乘人。即是五千之徒。次是大乘人。三是外道人。四是悔取小乘人。五是增上慢人 因受记者。释第二门。就文为二。一牒章名。二解释。 因受记者 而言因受记者。释止请之意。佛所以止请者。为欲令其受记作佛。此之止请即是受记因缘。亦是因欲令众生受记故。所以止请。故名因受记。问。后第二卷方受记。今云何明受记事。答。此释佛意。而佛所以止请者。意令二乘人得记成佛故也。问。止请云何令得记成佛。答。以佛三止有三利益即是止请之因 如经下。第二解释。就文为二。一释三止。二释两请。就初又二。一牒初止请经。兼牒余二止经。 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 此因受记皆生惊怖者。第二释止请有二。初牒。次释。 此因受记皆生惊怖者 此因受记牒章名。皆生敬怖者牒止请意。以天人等皆生惊怖。是故须止 有三种义下。第二解释。初总标三义。 有三 现代汉语译本 乘也是令人惊恐的。问：后悔选择了小乘（Hinayana，较早期的佛教宗派）应该是合理的，为什么说是惊恐的呢？答：不应该选择小乘却选择了小乘，最终又后悔选择了小乘，所以这也是令人惊恐的事情。五是诳觉惊怖。 五是诳惊怖，指增上慢（Adhimana，未证得实际成就却自认为已证得）的声闻（Śrāvaka，通过听闻佛法而证悟的弟子）之人，心中这样想：‘如来（Tathāgata，佛的称号之一）为什么欺骗我们呢？’因此感到惊恐。增上慢的人认为，佛说一乘（Ekayana，唯一的成佛之道）是欺骗了二乘（声闻乘和缘觉乘）。所以称为诳相。这五种惊怖对应于前面的五种人：第一种是执着于小乘的人，即是五千退席之徒；第二种是大乘（Mahayana，后期的佛教宗派）人；第三种是外道人；第四种是后悔选择了小乘的人；第五种是增上慢的人。因受记者，解释第二门，分为两部分：一是标出章节名称，二是解释。 因受记者，之所以说‘因受记者’，是为了解释止请（佛陀停止被请求讲法）的意义。佛陀之所以停止被请求讲法，是为了让他们得到授记（Vyākaraṇa，预言未来成佛）作佛。这种停止被请求讲法就是授记的因缘，也是因为想要让众生得到授记，所以才停止被请求讲法，因此称为‘因受记’。问：后面第二卷才授记，现在为什么说明授记的事情呢？答：这是解释佛的意图，佛陀之所以停止被请求讲法，意在让二乘人得到授记成佛。问：停止被请求讲法怎么能让他们得到授记成佛呢？答：因为佛陀的三次停止有三种利益，这就是停止被请求讲法的原因。如下经文，第二部分是解释，分为两部分：一是标出第一次停止被请求讲法的经文，兼标出其余两次停止的经文。 如经文所说：‘止止，舍利弗（Śāriputra，佛陀的十大弟子之一），不须再说，如果说这件事，一切世间诸天（Deva，天神）人等都会感到惊怖。’这里因为授记而都感到惊怖，第二部分是解释停止被请求讲法，分为两部分：一是标出，二是解释。 这里因为授记而都感到惊怖，这里‘因受记’是标出章节名称，‘都感到惊怖’是标出停止被请求讲法的意义。因为天人等都感到惊怖，所以需要停止。有三种意义，下面是第二部分解释，首先总标三种意义。 有三种
English
English version The vehicle is also terrifying. Question: It should be reasonable to regret taking the Hinayana (Early Buddhist school). Why is it called terrifying? Answer: One should not take the small vehicle, but having taken it, then regret taking it. Therefore, it is also a terrifying matter. Fifth, the terrifying of deceiving enlightenment. The fifth is the terrifying of deception, referring to those Śrāvakas (Disciples who attain enlightenment by hearing the Dharma) with Adhimana (False arrogance, believing oneself to have attained what one has not). They think in their hearts, 'Why does the Tathāgata (One of the titles of the Buddha) deceive us?' Therefore, they feel terrified. Those with Adhimana believe that the Buddha's teaching of the Ekayana (The One Vehicle, the only path to Buddhahood) is deceiving the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Therefore, it is called the aspect of deception. These five terrors correspond to the five types of people mentioned earlier: the first is those who cling to the Hinayana, namely the five thousand who withdrew; the second is the Mahayana (Later Buddhist school) practitioners; the third is the non-Buddhists; the fourth is those who regret taking the Hinayana; and the fifth is those with Adhimana. 'Because of the prophecy,' explains the second section, which is divided into two parts: first, stating the chapter title; second, explaining. Because of the prophecy, the reason for saying 'because of the prophecy' is to explain the meaning of stopping the request (Buddha stopping the request to teach the Dharma). The reason why the Buddha stopped the request to teach the Dharma was to allow them to receive the Vyākaraṇa (Prediction of future Buddhahood) and become Buddhas. This stopping of the request to teach the Dharma is the cause and condition for the prophecy, and it is also because of wanting to allow sentient beings to receive the prophecy that the request to teach the Dharma was stopped. Therefore, it is called 'because of the prophecy.' Question: The prophecy is given in the second volume later, so why is the matter of the prophecy being explained now? Answer: This is explaining the Buddha's intention. The reason why the Buddha stopped the request to teach the Dharma was to allow those of the two vehicles to receive the prophecy and become Buddhas. Question: How can stopping the request to teach the Dharma allow them to receive the prophecy and become Buddhas? Answer: Because the Buddha's three stops have three benefits, which is the reason for stopping the request to teach the Dharma. As in the following sutra, the second part is the explanation, which is divided into two parts: first, stating the sutra of the first stop of the request, and also stating the sutras of the remaining two stops. As the sutra says, 'Stop, stop, Śāriputra (One of the ten great disciples of the Buddha), there is no need to say more. If this matter is spoken, all the Devas (Gods) and humans in the entire world will be terrified.' Here, because of the prophecy, everyone is terrified. The second part is the explanation of stopping the request, which is divided into two parts: first, stating; second, explaining. Here, because of the prophecy, everyone is terrified. Here, 'because of the prophecy' is stating the chapter title, and 'everyone is terrified' is stating the meaning of stopping the request. Because the Devas and humans are all terrified, it is necessary to stop. There are three meanings. The following is the second part of the explanation, first stating the three meanings in general. There are three --------------------------------------------------------------------------------
Chinese
种义 从一者已下。别释三义。即成三别。一者欲令彼诸大众推觅甚深妙境界故者。令大众思量。 一者欲令彼诸大众推觅甚深妙境界故 佛既止请不欲说法。当知此法必是深妙义。今者可自推觅。何等是甚深法耶。若三乘是甚深法者。佛昔已说。不应止请。佛今既止请。当知三乘之外别有妙法。佛欲令大众生如此心。是故止请。即是第一利益为受记因 第二欲令大众生尊人重法之心。 二者欲令大众生尊重心毕竟欲闻如来说故 第三为令增上慢人离法席。 三者为令诸增上慢声闻之人舍离法坐而起去故 问。前二可利益大众。后一云何亦利益耶。答。增上慢人若在法席即为大众作障道因缘。不得授记故须令其离席。又众见罪人离席弥生重法尊人之心。又深自发心得闻胜法故亦是利益大众。此三义即是释三止文。第一是请前止。余二是请后止 第二请已下。上来释三止竟。今此第二释后两请。问。何故不释初请。答。前第三章中决定等三义已释初请竟。是故今但释后两请。问。释后两请云何属因受记。答。后之二请明其过去种善根现在修福。即是受记因缘。又此之二请尊人重法即是授记因缘也。问。初请亦尊人重法。何故非是受记决定因缘。答。初请中决定心即是执及疑。执则执小拒大不受佛语。 现代汉语译本 ‘种义 从一者已下’。分别解释三种意义，即成就三种区别。一者，想要让那些大众探求甚深微妙的境界，让大众思量。 一者，想要让那些大众探求甚深微妙的境界。佛既然阻止请求，不愿说法，应当知道此法必定是甚深微妙的意义。现在可以自己探求，什么才是甚深之法呢？如果三乘（Śrāvakayāna，缘觉乘；Pratyekabuddhayāna，声闻乘；Bodhisattvayāna，菩萨乘）是甚深之法，佛过去已经说过，不应该阻止请求。佛现在既然阻止请求，应当知道三乘之外另有妙法。佛想要让大众产生这样的心思，所以阻止请求，这就是第一种利益，作为授记（vyākaraṇa）的因缘。第二，想要让大众生起尊重人、重视法的心。 二者，想要让大众生起尊重的心，毕竟想要听如来（Tathāgata）说法。第三，为了让增上慢的人离开法会。 三者，为了让那些增上慢的声闻（Śrāvaka）之人舍离法座而起身离去。问：前两种可以利益大众，后一种为什么也是利益呢？答：增上慢的人如果在法会，就会成为大众修道的障碍因缘，不得授记，所以需要让他们离开法座。而且大众看到有罪的人离开法座，更加生起重视法、尊重人的心。而且深深地发起自心得闻殊胜之法，所以也是利益大众。这三种意义就是解释三次阻止请求的文句。第一种是请求前阻止，其余两种是请求后阻止。第二请已下。上面解释三次阻止请求完毕。现在这第二部分解释后两次请求。问：为什么不解释初次请求？答：前面第三章中，决定等三种意义已经解释了初次请求完毕，所以现在只解释后两次请求。问：解释后两次请求，怎么属于授记的因缘？答：后面的两次请求，说明他们过去种下善根，现在修习福德，就是授记的因缘。而且这后两次请求，尊重人、重视法，就是授记的因缘。问：初次请求也尊重人、重视法，为什么不是授记的决定因缘？答：初次请求中，决定的心就是执着和疑惑。执着就是执着小乘，拒绝大乘，不接受佛的教诲。