妙法蓮華經玄贊 7.71

7.71

贊曰：下八頌半釋。中分三：初三頌半於佛境智起三解脫門觀，自謂滿足故不悕；次四頌自謂得道已報佛恩，雖為他說而自不悕；後一頌結佛不為說故不悕。此初也。初三頌空無相觀，後一頌半是無願觀。諸法皆空，空觀也。二我既無，何有生等故。次下說無生滅等六種所無，並無相觀。捨離貪著不貪一切，遂於佛智亦不貪求，是無願觀。由聞般若密意所說空無相願，遂錯悟解作此三觀自得涅槃，後作此解謂是究竟，故不悕大。

Commentary: The eight and a half verses below explain it. Within this there are three parts: first, three and a half verses on giving rise to contemplation on the three gates of liberation regarding the Buddha's objective realm and wisdom, deeming oneself satisfied, and thus not aspiring; next, four verses on deeming oneself to have attained the path and already repaid the Buddha's kindness, so that although expounding for others, one personally did not aspire; finally, one verse concluding that because the Buddha did not expound it for us, we did not aspire. This is the first. The first three verses are the contemplation on emptiness and signlessness; the latter one and a half verses are the contemplation on wishlessness. All dharmas are empty—this is the contemplation on emptiness. Since the two selves do not exist, how could there be arising and so forth? Therefore, next below it speaks of the six kinds of non-existents such as non-arising and non-extinction, which are all the contemplation on signlessness. Relinquishing greedy attachment and not coveting anything, we consequently did not covet or seek the Buddha's wisdom either—this is the contemplation on wishlessness. Having heard the emptiness, signlessness, and wishlessness spoken with intentional meaning in the Prajñā[pāramitā], we consequently had a mistaken understanding and practiced these three contemplations, attaining nirvāṇa for ourselves; later we formed this understanding and deemed it to be ultimate; therefore we did not aspire to the Great.