妙法蓮華經玄贊 3.107

3.107

贊曰：下第二段有二：初止、後請。此止也。論下第四解定記分，記謂記別，分明記別深密之義名為記別，即十二部經中名記別經。記別經有三：一記弟子謝往過去德失差別，二授諸大人成佛記別，三分明記別深密之義。如下十二分教章中具說，此即第三記別經也。論云：「自下依四種事說：一決定心，二因授記，三取授記，四與授記。決定心者，佛心本來已有決定所為之人，由此便有後止及說，是以決定心論不配屬經，通下文意故。」論云：「云何決定心？已生驚怖者令斷驚怖，為利益二種人故，如來有決定心。」驚怖有五：一損驚怖，如所聞聲取以為實，謗無大乘而作是言：如來說言阿羅漢究竟涅槃，我畢竟取如是涅槃，是故阿羅漢不入涅槃。此即決定種姓聲聞。聲聞者所聞教聲取之以證究竟實果，我畢竟已取如是涅槃，果已究竟謗無大乘，不堪聞今為說大乘。若聞今說彼非究竟，即驚疑阿羅漢皆畢竟無入涅槃者，反道疑生故名為損。二多事驚怖，以大乘眾生生如是心：我無量無邊劫中，行菩薩行久受勤苦，生驚怖心起取異乘心故，謂不定姓地前菩薩。住大乘中已經多劫行菩薩行，名為多事，恐彼起心退趣異乘故，今為說令其不退。三顛倒驚怖，分別我我所身見不善法故，謂根未熟定姓凡夫，煩惱尤重不堪為說，若為說者更生煩惱，顛倒驚怖。四悔驚怖，謂若為說，大德舍利弗我不應證如是小乘法，自止小果歸向大乘，即以悔心名為驚怖。五誑驚怖，謂若為說，增上慢者作如是說：云何如來誑於我等？自謂道滿更無餘故。聲聞有二：一定姓，二不定姓。凡夫有二：一未得謂得，二具重煩惱。菩薩有二：一退位，二不退位。定姓聲聞即損驚怖，不定姓聲聞即悔驚怖，未得謂得凡夫即誑驚怖，具煩惱凡夫即顛倒驚怖，退位菩薩即多事驚怖。不退位菩薩非此五中，捨權就實欣趣佛位，方為說一乘故，此說一乘不逗彼器。論云：「正為利益二種人故，如來有決定心，謂多事及悔。利益悔者引攝一類故，利多事者任持所餘故。今此唱止及下正說，佛心先定為此二人，餘非正為，即是十義說一乘中初二義也。」觀此文意，多事一種不說有驚、說即無驚，自餘四種說即有驚、不說無驚，故論總言已生驚怖令斷驚怖。因授記者，如經「止止不須復說乃至天人皆當驚怖」，即下二止文等是因，應為聞者之二義，不堪為聞者之退廗，故名為因。因授記皆生驚怖，有三種義：一欲令大眾推覓甚深境界故。二欲令大眾生尊重心畢竟欲聞故，此上是應為聞者之二義。三為令增上慢者離法座而去故，即是不堪為聞者之退廗。今此第二止，但為應為聞者之二義。第三止方為不堪聞法之退廗。其取授記，如經「爾時世尊」下即許可攝受，許當為說是。「與授記」者，如經「佛告舍利弗」下正為解釋一乘等是。定記四中，初決定心唱止及為說之所由，次因授記但是止其請之所由，取記許為開釋，與記正示陳說。今言驚疑，令為應聞者驚張疑惑，推覓深法尊重欲聞。

The Commentary says: In the second section below, there are two parts: first, the stopping, and second, the requesting. This is the stopping. Below in the Treatise, it is the fourth section, explaining the section on resolute prophecy. 'Prophecy' means distinct explanation; clearly explaining deep and esoteric meanings is called prophecy, which is the vyākaraṇa among the twelve divisions of scripture. The vyākaraṇa sūtras are of three kinds: first, prophesying the distinctions of past virtues and faults of deceased disciples; second, bestowing upon great beings the prophecy of attaining buddhahood; third, clearly explaining deep and esoteric meanings. As explained fully below in the chapter on the twelve divisions of teaching, this belongs to the third kind of vyākaraṇa. The Treatise says: 'From here on, it is explained based on four matters: 1. resolute mind, 2. causal vyākaraṇa, 3. accepting the vyākaraṇa, and 4. granting the vyākaraṇa. As for the resolute mind, the Buddha's mind already has predetermined persons for whose sake he acts; due to this there are the subsequent stopping and speaking; therefore the Treatise does not assign resolute mind to a specific sūtra passage, as it pervades the meaning of the text below.' The Treatise says: 'What is the resolute mind? To cause those who have developed alarm and dread to cut off alarm and dread; for the sake of benefiting two kinds of people, the Tathāgata has a resolute mind.' There are five alarms: 1. Alarm of loss: Taking the sound of what was heard as the ultimate truth, slandering the Mahāyāna and asserting: 'The Tathāgata said arhats attain ultimate nirvāṇa; I have definitively grasped such nirvāṇa, therefore arhats do not enter nirvāṇa.' These are śrāvakas of fixed lineage. 'Śrāvakas' refers to taking the sound of the heard teaching to verify the ultimate, real fruit; believing 'I have definitively grasped such nirvāṇa' and that the fruit is already complete, they slander the Mahāyāna and cannot bear to hear the Mahāyāna preached now. If they hear it preached now that theirs is not ultimate, they will be alarmed and doubt that all arhats ultimately never enter nirvāṇa; because they turn away from the path and doubt arises, it is called loss. 2. Alarm of many tasks: Sentient beings of the Mahāyāna give rise to this thought: 'Throughout immeasurable and boundless kalpas, practicing the bodhisattva path and enduring toil and hardship for a long time,' they give rise to alarm and dread, generating the mind to grasp another vehicle; this refers to bodhisattvas prior to the stages who are of indeterminate lineage. Residing in the Mahāyāna and having already practiced the bodhisattva path for many kalpas is called 'many tasks'; fearing that they might generate the thought of retreating to another vehicle, he now preaches to keep them from retreating. 3. Inverted alarm: Due to unwholesome states of discriminating 'I' and 'mine' and the view of selfhood; this refers to ordinary beings of fixed lineage whose roots are not yet mature, whose afflictions are especially heavy and who cannot bear to hear it; if it is preached to them, they will give rise to further afflictions and inverted alarm. 4. Alarm of regret: Meaning that if it is preached, they think: 'Venerable Śāriputra, I should not have realized such Hīnayāna dharmas,' stopping their own minor fruit and turning toward the Mahāyāna; this mind of regret is called alarm. 5. Alarm of deceit: Meaning that if it is preached, those of excessive pride say: 'Why has the Tathāgata deceived us?' believing their own path is complete and there is nothing remaining. There are two kinds of śrāvakas: those of fixed lineage and those of indeterminate lineage. There are two kinds of ordinary beings: those who claim attainment without having attained it, and those possessing heavy afflictions. There are two kinds of bodhisattvas: those in the stage of retreat, and those who do not retreat. Śrāvakas of fixed lineage suffer the alarm of loss; śrāvakas of indeterminate lineage suffer the alarm of regret; ordinary beings claiming attainment without attaining it suffer the alarm of deceit; ordinary beings with heavy afflictions suffer inverted alarm; bodhisattvas who retreat suffer the alarm of many tasks. Non-retrogressing bodhisattvas are not among these five; abandoning the provisional and approaching the real, they joyfully aspire to the buddha-stage, and only then is the Single Vehicle preached for them; therefore, preaching the Single Vehicle here does not cater to those vessels. The Treatise says: 'It is precisely to benefit two kinds of people that the Tathāgata has a resolute mind, namely those of many tasks and those of regret. Benefiting those of regret attracts and guides one category; benefiting those of many tasks sustains the rest. Now, in this proclamation of stopping and the subsequent direct exposition, the Buddha's mind is pre-established for these two kinds of people, while the others are not the primary target; these are the first two meanings among the ten meanings of preaching the Single Vehicle.' Observing the intention of this text, for the one kind of 'many tasks', if not preached there is alarm, and if preached there is no alarm; for the remaining four kinds, if preached there is alarm, and if not preached there is no alarm; hence the Treatise generally states 'causing those who have developed alarm and dread to cut off alarm and dread.' Regarding 'causal vyākaraṇa': as the sūtra says, 'Stop, stop! There is no need to speak further…' up to '…devas and humans will all be alarmed and doubtful,' the following two passages of stopping are the cause. The two meanings of those who should hear it, and the withdrawal of those who cannot bear to hear it, are therefore called the cause. The causal vyākaraṇa causing them all to produce alarm has three meanings: 1. Desiring to cause the great assembly to search out the profound sphere. 2. Desiring to cause the great assembly to generate a mind of reverence and ultimately desire to hear it; these two are the meanings for those who should hear it. 3. Causing those of excessive pride to leave their seats and depart; that is the withdrawal of those who cannot bear to hear it. Now, this second stopping is only for the two meanings concerning those who should hear it. The third stopping is for the withdrawal of those unable to hear the Dharma. As for 'accepting the vyākaraṇa', as the sūtra says, from 'At that time the Bhagavat…' downward, this is his consent and reception, agreeing that he will preach it. 'Granting the vyākaraṇa' refers to the sūtra's 'The Buddha addressed Śāriputra…' downward, directly explaining the Single Vehicle and so forth. Among the four aspects of resolute prophecy, first, the resolute mind is the reason for proclaiming the stopping and preaching; next, the causal vyākaraṇa is merely the reason for stopping their request; accepting the prophecy is consenting to explain; granting the prophecy is the actual presentation and exposition. Now, 'alarmed and doubtful' means causing those who should hear it to be astonished and doubtful, searching out the deep Dharma and reverently desiring to hear it.