法華義疏 3.238

3.238

「佛復止舍利弗」下，第二止請也。前長行，次偈。長行，前、標止。但有一止者，意正主增上慢比丘不能信受，故但有一止也。「若說是事」下，釋止。前顯凡夫三善道驚疑故止，次辨增上慢四眾將墜大坑故止。雖舉二人，意在增上慢也。大坑有三：第一、謗法邪見坑，二、謗法業坑。此二為因。三、無間地獄坑，此一為果。如來將說，是故將墜，如其正說必當正墜。偈頌為二，初句標止，三句釋止。偈再言止止者，一止止天人，一止止增上慢。又一止明法妙，一止為鈍根。三句釋止為二，初、明法妙，二句、明鈍根。

From "The Buddha again stopped Śāriputra" onward is the second refusal of the request. First is the prose, next are the verses. In the prose, first he indicates the refusal. That there is only one refusal is because it mainly addresses the monks of overweening pride who cannot faithfully accept it, so there is only one refusal. From "If I were to expound this matter" onward, he explains the refusal. First he shows that ordinary beings of the three wholesome destinies would be alarmed and doubtful, hence he refuses; next he discerns that the fourfold assembly of overweening pride would fall into a great pit, hence he refuses. Although mentioning two kinds of people, his intent is on those of overweening pride. There are three great pits: first, the pit of wrong views slandering the Dharma; second, the pit of karma slandering the Dharma—these two are causes; third, the pit of the Avīci hell—this one is the fruit. The Tathāgata being about to expound it, they are therefore about to fall; if he were formally to expound it, they would surely formally fall. The verse versification has two parts: the first line indicates the refusal, and three lines explain the refusal. In the verse repeatedly saying "Stop, stop": one "stop" stops devas and humans; one "stop" stops those of overweening pride. Furthermore, one "stop" explains that the Dharma is subtle; one "stop" is on account of dull faculties. The three lines explaining the refusal have two parts: first, explaining that the Dharma is subtle; two lines explain dull faculties.