English
English version 'Explanation of Meaning From 'One' Onward.' Separately explaining the three meanings, thus accomplishing three distinctions. First, wanting to cause those great assemblies to seek out profound and wondrous realms, causing the great assemblies to contemplate. First, wanting to cause those great assemblies to seek out profound and wondrous realms. Since the Buddha prevents the request and does not wish to speak the Dharma, it should be known that this Dharma must be a profound and wondrous meaning. Now, one can seek it out oneself: what is the profound Dharma? If the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are the profound Dharma, the Buddha has already spoken of them in the past; he should not prevent the request. Since the Buddha now prevents the request, it should be known that there is another wondrous Dharma beyond the Three Vehicles. The Buddha wants to cause the great assembly to generate such a thought; therefore, he prevents the request. This is the first benefit, as a cause for prediction (vyākaraṇa). Second, wanting to cause the great assembly to generate a mind of respecting people and valuing the Dharma. Second, wanting to cause the great assembly to generate a mind of respect, ultimately wanting to hear the Thus-Come One (Tathāgata) speak the Dharma. Third, in order to cause those with increased arrogance to leave the Dharma assembly. Third, in order to cause those Śrāvakas with increased arrogance to abandon their Dharma seats and rise to leave. Question: The first two can benefit the great assembly; why is the latter also a benefit? Answer: If those with increased arrogance are in the Dharma assembly, they will become an obstacle to the great assembly's cultivation, preventing them from receiving prediction; therefore, it is necessary to cause them to leave their seats. Moreover, when the assembly sees those with offenses leave their seats, they will further generate a mind of valuing the Dharma and respecting people. Furthermore, deeply generating a mind to hear the supreme Dharma, it is also a benefit to the great assembly. These three meanings explain the sentences of the three preventions of the request. The first is the prevention before the request; the remaining two are the preventions after the request. 'Second Request' Onward. Above, the explanation of the three preventions of the request is completed. Now, this second part explains the latter two requests. Question: Why is the first request not explained? Answer: In the previous third chapter, the three meanings of determination, etc., have already explained the first request; therefore, now only the latter two requests are explained. Question: Explaining the latter two requests, how does it belong to the cause of prediction? Answer: The latter two requests explain that they have planted good roots in the past and are now cultivating merit, which is the cause of prediction. Moreover, these latter two requests, respecting people and valuing the Dharma, are the cause of prediction. Question: The first request also respects people and values the Dharma; why is it not the determining cause of prediction? Answer: In the first request, the determined mind is clinging and doubt. Clinging is clinging to the Small Vehicle and rejecting the Great Vehicle, not accepting the Buddha's teachings. --------------------------------------------------------------------------------
Chinese
疑则犹预未信。未尊人重法之心。故非受记因也。就文释二请即二。一一中各两。初正释。次引经。第二请明过去无量佛所教化。 第二请者示现过去无量诸佛教化众生如经是会无数乃至闻佛所说则能敬信故 第三请。今现在佛四十余年来教化。 第三请者示现今现在佛教化众生 如经今此会中如我等比乃至长夜安稳多所饶益故 文处易知 取授记。释第三取授记。初牒章。 取授记者 以舍利弗等下。第二解释。 以舍利弗等欲得授记 次引经。 如经佛告舍利弗汝以三请岂得不说汝今谛听如是等故 问。佛受身子请。诫听许说。云何乃是身子取授记。答。以身子机缘中欲得受记作佛受请许说也 与受记者。释第四章。此释正说。从初竟五浊之前经文也。问。今正说法华经。云何名与受记。答。所以说法华者意欲令其受记作佛。此释佛意门也。就文为二。初牒名。第二解释。 与受记者 就释中为二。第一正释。第二引前二法证释。就初又三。前开六门。次释六门也。后结六门。开六门者。即是开此正说经为六门也。后结六门者。即是结开此正说经为六门也。 有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。第二释六门即成六别。就初 现代汉语译本： 疑惑就意味着犹豫不决，未能真正相信。这样的人没有尊重人和重视佛法的心，因此不是接受授记的原因。从文句解释来看，‘二请’就是指两次请求，每一次请求又包含两层含义：首先是正面解释，然后引用经典。第二次请求是阐明过去无量诸佛所教化的情况。 第二次请求，是为了展示过去无量诸佛如何教化众生，就像经文所说，这个法会上无数的众生，乃至听闻佛所说之法，就能生起敬信之心。第三次请求，是关于现在佛在四十余年间所进行的教化。 第三次请求，是为了展示现在佛如何教化众生，就像经文所说，如今在这个法会中，像我们这样的人，乃至能够长夜安稳，得到诸多饶益。这些文句所在的位置很容易辨认。 ‘取授记’，解释第三章‘取授记’。首先是提纲挈领。 ‘取授记者’，从‘以舍利弗等下’开始。第二部分是解释。 ‘以舍利弗等欲得授记’，接下来是引用经典。 ‘如经佛告舍利弗汝以三请岂得不说汝今谛听如是等故’。问：佛接受舍利弗（Sariputra）的请求，告诫他仔细听闻并答应宣说，为什么说是舍利弗‘取’授记呢？答：因为舍利弗的机缘成熟，心中想要得到授记作佛，所以佛才接受他的请求并答应宣说。‘与受记者’，解释第四章。这里解释的是正式宣说，从开始到‘五浊’之前的那段经文。问：现在正在宣说《法华经》（Lotus Sutra），为什么说是‘与’授记呢？答：之所以宣说《法华经》，目的就是要让他们得到授记，将来成佛。这是从佛的意图来解释的。从文句结构来看，分为两部分：首先是提纲挈领，然后是解释。 ‘与受记者’，在解释部分又分为两部分：第一是正面解释，第二是引用前面的两种方法来验证解释。在正面解释中又分为三个部分：首先是开六门，然后是解释六门，最后是总结六门。‘开六门’，就是将这部正式宣说的经文分为六个方面。‘后结六门’，就是总结这部正式宣说的经文所分的六个方面。 ‘有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’，第二部分是解释六门，这样就形成了六个不同的方面。先从第一个方面开始。
English
English version: Doubt means hesitation and lack of true belief. Such people do not have a heart of respecting people and valuing the Dharma, therefore it is not a cause for receiving prediction. From the interpretation of the sentences, 'two requests' refers to two requests, each containing two layers of meaning: first is the positive explanation, and then quoting the scriptures. The second request is to clarify the teachings of the past immeasurable Buddhas. The second request is to show how the past immeasurable Buddhas taught sentient beings, just as the scripture says, countless beings in this assembly, even hearing what the Buddha says, can generate respect and faith. The third request is about the teachings of the present Buddha in the past forty years. The third request is to show how the present Buddha teaches sentient beings, just as the scripture says, now in this assembly, people like us, can even be peaceful and stable at night, and receive many benefits. The location of these sentences is easy to identify. 'Taking prediction', explains the third chapter 'Taking prediction'. First is the outline. 'Taking prediction' starts from 'Because Sariputra (舍利弗) and others'. The second part is the explanation. 'Because Sariputra (舍利弗) and others want to receive prediction', next is quoting the scriptures. 'As the scripture says, the Buddha told Sariputra (舍利弗), how can I not speak since you have made three requests? Now listen carefully, and so on'. Question: The Buddha accepted Sariputra's (舍利弗) request, admonished him to listen carefully and promised to speak, why is it said that Sariputra (舍利弗) 'took' the prediction? Answer: Because Sariputra's (舍利弗) opportunity matured, and he wanted to receive prediction to become a Buddha, so the Buddha accepted his request and promised to speak. 'Giving prediction', explains the fourth chapter. This explains the formal declaration, from the beginning to the scripture before 'five defilements'. Question: Now we are preaching the Lotus Sutra (法华经), why is it said to be 'giving' prediction? Answer: The reason for preaching the Lotus Sutra (法华经) is to have them receive prediction and become Buddhas in the future. This is explained from the Buddha's intention. From the sentence structure, it is divided into two parts: first is the outline, and then the explanation. 'Giving prediction', in the explanation part, it is divided into two parts: the first is the positive explanation, and the second is quoting the previous two methods to verify the explanation. In the positive explanation, it is divided into three parts: first is opening the six gates, then explaining the six gates, and finally summarizing the six gates. 'Opening the six gates' is to divide this formally preached scripture into six aspects. 'Concluding the six gates' is to summarize the six aspects into which this formally preached scripture is divided. 'There are six kinds to know: first, to make the unheard heard; second, to speak; third, according to what meaning; fourth, to make dwell; fifth, according to the Dharma; sixth, to prevent'. 'The unheard', the second part is to explain the six gates, thus forming six different aspects. Start with the first aspect first. --------------------------------------------------------------------------------
Chinese
为二。未闻令闻牒章名。如经已下。示释处。 未闻令闻者 一乘之法昔所未闻而令得闻。故云未闻令闻。 如经舍利弗如是妙法诸佛如来时乃说之如优昙华如是等故 说者下。释第二章门。又开三别。一标章。二引经。三释经。 说者 问。何故名为说。答。欲辨三乘无有三理但有名字。故称为说 如经已下。第二引经。 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 种种因缘下。第三释经。 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 种种因缘。此牒经也。所谓三乘者。释种种因缘也。以种种因缘故说三乘。故名三乘为种种因缘。又三乘入道各有由籍。故名种种因缘。彼三乘者唯有名字。解前章名。所谓说也。又释经中言辞演说之句也。以彼实义不可说故者。实义即是无三。言忘虑绝故不可说也。问。何故不解经无数方便及譬喻语耶。答。此二句后文当释。又无数方便上已释竟 依何等义者。释第三章。就文亦三。初牒章。二引经。三释经。 依何等义者 经中称一大事因缘。论明因缘是所以。所以即是义。今依此义故出现于世。故言依何等义。又依何等义者。以依开示悟入等四义故云依何等义。又对上三乘有语无义。一 现代汉语译本 为二。‘未闻令闻牒章名’（未曾听闻而令听闻的法门）。如经已下，指示解释之处。 ‘未闻令闻者’，一乘（Ekayana，唯一佛乘）之法过去未曾听闻，现在令众生得闻，所以说‘未闻令闻’。 如经文所说：‘舍利弗（Sariputra），如是妙法，诸佛如来（Tathagata）时乃说之，如优昙华（udumbara）’等。‘说者下’，解释第二章门，又分为三部分：一、标示章节；二、引用经文；三、解释经文。 ‘说者’，问：为什么称为‘说’？答：为了辨明三乘（Triyana）没有真实的道理，只有名称，所以称为‘说’。‘如经已下’，第二部分引用经文。 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。‘种种因缘下’，第三部分解释经文。 ‘种种因缘者’，就是指三乘。这三乘只有名字、章句言说，没有实际意义，因为真实的意义是不可说的。‘种种因缘’，这是照应经文。‘所谓三乘者’，解释‘种种因缘’。因为种种因缘的缘故，说有三乘，所以说三乘是种种因缘。又，三乘入道各有其原因，所以名为种种因缘。‘彼三乘者唯有名字’，解释前面的章节名称，也就是‘说’。又解释经文中的‘言辞演说’之句。‘以彼实义不可说故者’，真实的意义就是没有三乘，言语和思虑都断绝了，所以不可说。问：为什么不解释经文中的‘无数方便’和‘譬喻语’呢？答：这两句在后面的文章中会解释。而且‘无数方便’在前面已经解释过了。‘依何等义者’，解释第三章。从文义上来说也分为三部分：一、照应章节；二、引用经文；三、解释经文。 ‘依何等义者’，经中称‘一大事因缘’。论中说明因缘是‘所以’，‘所以’就是‘义’。现在依靠这个意义，所以（佛）出现于世，所以说‘依何等义’。又，‘依何等义者’，因为依靠开、示、悟、入等四种意义，所以说‘依何等义’。又，针对上面三乘有语无义，一