法華義疏 5.87

5.87

舊疑但就正生疑，新疑邪正合生疑。舊疑就正生疑者，昔理教俱是佛法，而用理教互相疑，故是正中生疑也。今邪正合生疑者，身子謂昔教是佛說、今教魔說，故名邪正合生疑。斷昔疑故，即識大乘為實、小乘為權，斷今疑故即知一乘是正說非是邪說。故前章簡一乘是實而非權故異於小乘，此章簡一乘是正說而非邪說，以除此二疑即一切疑斷、一乘義圓也。

The old doubt arose regarding the true alone; the new doubt arose regarding both the false and the true combined. The old doubt arising regarding the true: formerly the principle and the teaching were both the Buddha's Dharma, yet one used the principle and the teaching to doubt each other; hence it was arising from within the true. Now, the doubt arising regarding both the false and the true combined: Śāriputra thought that the former teaching was spoken by the Buddha, while the present teaching was spoken by Māra; hence it is called arising from both the false and the true combined. By severing the former doubt, one thereby recognizes the Mahāyāna as real and the Hīnayāna as provisional; by severing the present doubt, one thereby knows the ekayāna is a true teaching and not a false teaching. Therefore, the preceding chapter distinguished that the ekayāna is real and not provisional, thereby differing from the Hīnayāna; this chapter distinguishes that the ekayāna is a true teaching and not a false teaching. Because by eliminating these two doubts all doubts are severed and the meaning of the ekayāna is perfected.