妙法蓮華經玄贊 3.89

3.89

贊曰：下鶖子請中有二：初長行、後偈頌。長行分二：初申疑、後請決。此初也。依論，下是第三依何事疑義。依何事疑義者，如來說聲聞解脫與我解脫不異，三乘同坐解脫床故，是以生疑。生疑者，生因中疑。因謂所由，云何如來數數宣說甚深境界？前說甚深、後說甚深不同聲聞，聲聞與佛解脫既等，更何不同？除此已外不同何法？於此所由而生疑惑。大般涅槃有其三事：摩訶般若、解脫、法身。解脫雖同，般若、法身即是佛之智慧性相一乘果體，彼所未得，四眾不解，所以生疑。如經「爾時舍利弗乃至而說偈」故。何因者，何道理所以？何緣者，何事緣由緒？「諸佛第一之方便」，此為總句，下別顯此。「甚深微妙」即佛智慧，「難解之法」即智慧門，牒前二故。此中疑者是法執類，異熟生攝。

The Commentary says: Below, in Śāriputra’s request, there are two parts: first, the prose, and second, the verses. The prose divides into two: first, stating his doubts, and second, requesting a resolution. This is the first part. According to the Treatise, below is the third [section], on what basis doubts arise. Regarding 'on what basis doubts arise': the Tathāgata spoke of the śrāvakas' liberation as being no different from my liberation, because [beings of] the three vehicles sit together on the seat of liberation; hence doubt arose. That doubt arose means doubt arose regarding the cause. 'Cause' means the reason: why does the Tathāgata repeatedly proclaim this profoundly deep sphere? What was proclaimed before was profoundly deep, and what is proclaimed now is profoundly deep, unlike that of the śrāvakas; since the liberation of the śrāvakas and that of the Buddha are equal, what else is different? Aside from this, what dharma is not the same? Doubts arose from this reason. Great parinirvāṇa possesses three things: mahāprajñā, vimukti (liberation), and dharmakāya. Although liberation is the same, prajñā and dharmakāya are the Buddha's wisdom, the nature and characteristics of the fruition-essence of the Single Vehicle; since they have not attained it and the four assemblies do not understand, doubt arose. Thus the sūtra states: 'At that time Śāriputra…' up to '…and spoke in verse.' 'What cause' refers to what principle and reason; 'what condition' refers to what circumstance and origin. 'The supreme expedient means of the buddhas' is the general phrase, and the following specifically reveals this. 'Profound and subtle' is the Buddha's wisdom; 'phenomena difficult to understand' is the gateway of wisdom, repeating the preceding two. The doubt here is of the category of attachment to dharmas, subsumed under retribution-born [obscurations].