法華經義記 3.16

3.16

「爾時舍利弗知四眾心疑自亦未了」，自此以下訖三請已還，是第二明舍利弗騰疑致請。就此請中自有二段：第一從「舍利弗知四眾心疑自亦未了」，此明經家序舍利弗騰疑欲請之意。第二從「而白佛言」下竟三請以還，詺為正請。又就經家序中有二：第一言「舍利弗知四眾心疑」，此是經家序舍利弗欲令騰大眾疑意也。第二言「自亦未了」此明經家敘舍利弗自有疑心也。第二正請中有五重，舍利弗有三請、如來有二止，賓主相間即是五重。舍利弗三請者：第一舉有疑請，第二有利根必信故請，第三有解故請也。就第一疑請中有二：一者長行、二者偈頌。又就長行中自有三重：第一疑上歎諸佛二智，第二疊疑眾請說，第三疑上歎釋迦二智也。今者第一疑諸佛二智，即「而白佛言何因何緣稱歎諸佛第一方便」，此則疑上歎諸佛權智。從「甚深微妙難解之法」，此疑上歎諸佛實智甚深也。從「我自昔來未曾從佛聞如是說，今者四眾咸皆有疑，唯願世尊敷演斯事」，此即是第二疊疑眾請說也。從「世尊何故慇懃稱歎甚深微妙難解之法」，是第三疑釋迦上所歎實智，亦應有疑方便智，但經文略不出，下偈中有，故知長行應有，但上經家敘中疑方便智不道實智，互舉明義也。

“At that time Śāriputra, knowing the doubt in the minds of the fourfold assembly, and being himself not yet clear…” From here down to the conclusion of the three requests is the second part, which clarifies Śāriputra’s conveying their doubts and presenting the requests. Within these requests, there are themselves two sections: First, from “Śāriputra, knowing the doubt in the minds of the fourfold assembly, and being himself not yet clear…” clarifies the scripture-compiler’s preface indicating Śāriputra’s intention to convey the doubts and make a request. Second, from “and addressed the Buddha, saying…” down through the three requests is designated the formal request. Furthermore, within the scripture-compiler’s preface there are two points: First, saying “Śāriputra, knowing the doubt in the minds of the fourfold assembly,” is the scripture-compiler’s preface indicating Śāriputra’s wish to convey the doubt in the minds of the great assembly. Second, saying “and being himself not yet clear,” clarifies the scripture-compiler’s narration of Śāriputra himself possessing doubt in mind. In the second part, the formal requests, there are five tiers: Śāriputra makes three requests and the Tathāgata issues two refusals; guest and host alternating makes precisely five tiers. Śāriputra’s three requests are: first, requesting by adducing the presence of doubt; second, requesting because those of sharp faculties will certainly believe; third, requesting because there are those with understanding. In the first request based on doubt, there are two parts: first, prose; second, verse. Within the prose there are itself three tiers: first, doubting the above praise of the two knowledges of all buddhas; second, reiterating the assembly’s doubt to request the exposition; third, doubting the above praise of Śākya’s two knowledges. Now, the first doubts the two knowledges of all buddhas, namely “and addressed the Buddha, saying: ‘For what cause and for what condition do you praise the foremost skilful means of all buddhas?’” This doubts the above praise of the expedient knowledge of all buddhas. From “the profound, subtle, and difficult-to-understand dharma,” this doubts the above praise of the profundity of the real knowledge of all buddhas. From “From the past until now, I have never heard such an exposition from the Buddha; now the fourfold assembly all have doubts; we only pray that the World-Honoured One will elaborate on this matter,” this is the second tier, reiterating the assembly’s doubt to request the exposition. From “For what reason does the World-Honoured One earnestly praise the profound, subtle, and difficult-to-understand dharma?” is the third tier, doubting the real knowledge praised above by Śākya. There ought also to be doubt regarding the knowledge of skilful means, but the text of the sūtra omits and does not present it; it is present in the verses below, so we know it ought to be in the prose; it is only that in the above narration the scripture-compiler brought out doubt of the knowledge of skilful means without mentioning the real knowledge, each adducing one to clarify the meaning mutually.