妙法蓮華經玄贊 1.14

1.14

破疑執中有二：一破疑，二破執。破疑者，佛自成道唯記菩薩當得菩提，不說聲聞有得佛果。聲聞等疑永不作佛，故舍利弗深自感傷失於如來無量知見，乃至廣說。而今從佛聞所未聞未曾有法，斷諸疑悔，諸小菩薩昔聞大乘，亦疑菩薩獨得菩提、聲聞無分，或不定性諸小菩薩，疑佛菩提己亦無分。由是三乘俱有疑網。由此經云：「聲聞若菩薩，聞我所說法，乃至於一偈，皆成佛無疑。」又云：「諸求三乘人，若有疑悔者，佛當為除斷，令盡無有餘。」又云：「菩薩聞是法，疑網皆已除，千二百羅漢，悉亦當作佛。」此中破疑亦兼破悔，昔悔修小不得作佛，今聞得作悔所以除，知小乃為大之因故。疑通三乘，悔唯小有，以寬攝狹，但說破疑不說除悔，至後卷中當釋差別，故為破疑說斯妙法。

Regarding "refuting doubts and attachments," there are two parts: first, refuting doubts; second, refuting attachments. As for refuting doubts: From the time the Buddha attained awakening, he prophesied only that bodhisattvas would attain bodhi, and never taught that śrāvakas could attain the fruit of buddhahood. The śrāvakas and others doubted that they would ever become buddhas; thus Śāriputra deeply lamented having lost the Tathāgata's immeasurable knowledge and vision, and so forth at length. But now, having heard from the Buddha the unprecedented Dharma never heard before, they severed all doubts and regrets. When lesser bodhisattvas in the past heard the Great Vehicle, they likewise doubted, [thinking] that bodhisattvas alone attain bodhi while śrāvakas have no share in it; or lesser bodhisattvas of indeterminate lineage doubted whether they themselves also had no share in the Buddha's bodhi. Because of this, [followers of] all three vehicles possessed webs of doubt. Hence the sūtra states: "Whether śrāvakas or bodhisattvas, / if they hear the Dharma I preach, / even down to a single verse, / all will become buddhas without doubt." It also states: "If there are those among seekers of the three vehicles / who harbor doubts and regrets, / the Buddha shall sever and eliminate them, / causing them to be entirely exhausted without remainder." It also states: "Bodhisattvas, hearing this Dharma, / have completely removed their webs of doubt; / the twelve hundred arhats / likewise shall all become buddhas." Here, refuting doubt also includes refuting regret. In the past they regretted having cultivated the lesser [vehicle] and being unable to become buddhas; now hearing that they can, their regret is therefore eliminated, knowing that the lesser was in fact the cause for the great. Doubt applies across all three vehicles, while regret belongs only to the lesser; using the broad to encompass the narrow, [the chapter] only speaks of refuting doubt and does not mention eliminating regret. The distinction will be explained in later fascicles. Therefore, in order to refute doubts, this sublime Dharma was taught.