大般涅槃經義記 1.242

1.242

第二請中，初明如來有畏未除，「若使」已下請住除畏。前中先喻，「有人」喻佛，「善學論」者，喻自知法，「復於此論而生畏」者，懼他不信。下次合之，「如來亦爾」合前有人，「通達法」者，合學諸論，所謂通達大乘諸法。「於法畏」者，合於此論而生怖畏，畏人不信墮於地獄。下請住中，「若使如來久住於世，說甘露味充足一切」，請住說法，名大乘法以為甘露。「如是眾生則不復畏墮地獄」者，明說利益，謂於如是所化眾生，如來不復畏其不信，墮於地獄。

In the second entreaty, it first explains that the Tathāgata has fears that have not yet been eliminated; from 'If the Tathāgata' onward, they entreat him to abide and eliminate these fears. In the former part, first is a metaphor: 'a person' is a metaphor for the Buddha; 'skilled in studying treatises' is a metaphor for knowing the Dharma oneself; 'further generating fear regarding these treatises' means fearing that others will not believe. Next is the application: 'the Tathāgata is also like this' applies to the person above; 'completely penetrating the Dharma' applies to studying the various treatises, namely, completely penetrating the various dharmas of the Mahāyāna. 'Having fear regarding the Dharma' applies to generating dread regarding these treatises, fearing that people will not believe and will fall into hell. Below, in entreating him to abide: 'If the Tathāgata were to abide long in the world, expounding the flavor of amṛta to satisfy all' entreats him to abide and speak the Dharma, calling the Mahāyāna Dharma 'amṛta.' 'Such living beings then will no longer fear falling into hell' explains the benefit of speaking, meaning that regarding such living beings who are transformed, the Tathāgata will no longer fear their lack of faith and falling into hell.