妙法蓮華經玄贊 5.166

5.166

贊曰：此述他疑以用也。「有無見」者邊見也，依我見生故等取邪見，此邊、邪見攝六十二外道所起，今顯依言捨邪歸正，故此偏說。又等餘三見及諸煩惱并所發業，佛昔說我法能離現前所見苦果生老病死等，究竟涅槃。由欲滅果必先斷因，是等諸人用佛此言能離苦因我見等訖，定知當苦更不復生，證得涅槃已得決定。今復聞佛說令捨權就實，皆墮疑惑而起疑義，彼各不能知自得作佛，不知先所證得是何法耶？為是究竟法、為是所行道？又以已同用已斷苦，因果不生故。

Eulogy: This recounts the doubts of others and their reasoning. The 'views of existence and non-existence' are extreme views; because they arise from the view of a self, they include wrong views by extension. These extreme and wrong views encompass the sixty-two views generated by non-Buddhists. Now, to show that they abandoned the wrong and returned to the correct based on his words, these are singled out. They also include the remaining three views, the defilements, and the karma generated by them. The Buddha in the past stated that my Dharma can free one from the currently perceived fruits of suffering—birth, aging, illness, death, and so forth—and lead to ultimate nirvāṇa. Because if one wishes to extinguish the fruit, one must first sever the cause, these individuals relied on these words of the Buddha and had severed the causes of suffering, such as the view of a self, knowing with certainty that future suffering would never arise again, and had attained certainty regarding their realization of nirvāṇa. Now, hearing the Buddha instruct them to discard the provisional and take up the real, they all fall into doubt and confusion and raise skeptical objections: each of them is unable to know whether they themselves will become Buddhas, and they do not know what kind of Dharma they previously realized—was it the ultimate Dharma, or merely a path to be traversed? Furthermore, because they were alike in having severed suffering, causes and effects would not arise.