妙法蓮華經玄贊 3.87

3.87

贊曰：下申定疑，謂到於涅槃已上名為決定義，於自所證有為無為果法決定久已無疑，而今不知是義所趣名為疑義，謂於前說佛所得法甚深難解，有所言說意趣難知中，而今不知是所說義何所歸趣、意趣如何、說何宗趣？故名疑義。「趣」音七句七俱二反，今從初反。謂疑意云，若說解脫我已得之；又說難知，意說何法？故論云：「決定義者，有聲聞方便證得深法作決定心，於聲聞道中得方便及涅槃證故，如是二種法示現有為無為法故。」如經「爾時大眾中乃至亦得此法到於涅槃」。言二法者，謂方便及涅槃證。方便者有為，能證生空智道。涅槃者謂無為，所證空理。於此能得能修，此二中得決定故。論云：「疑義者，謂聲聞辟支佛不能知故，是故生疑」，如經「而今不知是義所趣」故。

The Eulogy states: Below, formally stating the determined doubt: reaching nirvāṇa and above is called the meaning of certainty—regarding the conditioned and unconditioned fruitional dharmas of their own realization, they have long had certainty without doubt; but now not knowing the aim toward which this principle tends is called the meaning of doubt. That is, regarding what was previously stated—that the Dharma attained by the Buddha is profound and difficult to understand, and that what is spoken has an import difficult to know—now they do not know what the spoken principle points to, what its import is, and what overarching tenet is being expounded; hence it is called the meaning of doubt. The character 趣 (*qu*) is pronounced *qi* + *ju* or *qi* + *ju* in fanqie; here it follows the former. That is, the meaning of the doubt says: 'If it is liberation that is spoken of, I have already attained it; yet he also says it is difficult to know—what Dharma does he intend to speak of?' Therefore the *Treatise* says: 'As for the meaning of certainty, there are śrāvakas who through expedient means realize the profound Dharma and form a certain mind, because on the path of the śrāvakas they have attained the expedient means and the realization of nirvāṇa, and because these two kinds of dharmas demonstrate conditioned and unconditioned dharmas.' This is like the sūtra saying, 'At that time in the great assembly... and have also attained this Dharma and reached nirvāṇa.' The two dharmas refer to the expedient means and the realization of nirvāṇa. The expedient means is conditioned, the path of wisdom capable of realizing the emptiness of persons. Nirvāṇa is unconditioned, the realized principle of emptiness. In these, they are able to attain and cultivate; hence they attain certainty in these two. The *Treatise* says: 'As for the meaning of doubt, because śrāvakas and pratyekabuddhas cannot know it, doubt therefore arises,' as the sūtra says: 'and now we do not know the aim toward which this principle tends.'