妙法蓮華經玄贊 8.29

8.29

贊曰：下合今實。有二：初法說滅化告真，後合說滅化告真。此初。分二：初說彼非真，後說二乘意。「汝等所作未辦」者，《勝鬘》云：「阿羅漢、辟支佛有餘生法不盡故有生，有餘梵行不成故不純，事不究竟故當有所作，不度彼故當有所斷，以不斷故去涅槃界遠。」所作未辦即當有所作，道聖諦也。猶有法空道諦之智，當所作故。舉此攝餘亦應所學。汝之梵行已立滅諦之智，證有餘涅槃之地，近於佛慧，所得非真。有餘梵行不成故不純，謂所知障未滅、無住涅槃猶未得，故當觀察籌量苦集。二智亦復非真，故所得涅槃非真實也。況初說二乘，意云但是如來方便之力。

The Commentary says: Below correlates the present reality. There are two: first, the doctrinal explanation of vanishing the conjuration and announcing the real; later, the correlated explanation of vanishing the conjuration and announcing the real. This is the first. It is divided into two: first, stating that it is not real; later, explaining the intention of the two vehicles. As for "what you had to do is not yet done": the *Śrīmālādevī-sūtra* says, "Because the arhats and pratyekabuddhas have remaining phenomena of birth not yet exhausted, they have birth; because their remaining brahma-conduct is not accomplished, it is not pure; because their tasks are not ultimate, there is that which they must do; because they have not crossed beyond that, there is that which they must sever; because they have not severed it, they are far from the realm of nirvāṇa." "What had to do is not yet done" means there is that which must be done, namely the noble truth of the path. Because they still have the cognition of the noble truth of the path of the emptiness of phenomena which must be done. Raising this subsumes the rest that should also be studied. Your brahma-conduct has established the cognition of the noble truth of cessation; the ground of realizing nirvāṇa with remainder is close to the Buddha's wisdom, but what is attained is not real. "Because remaining brahma-conduct is not accomplished, it is not pure" means that cognitive hindrances have not been severed, and non-abiding nirvāṇa has not yet been attained; therefore one should observe and measure suffering and origination. The two cognitions are also not real; therefore the nirvāṇa attained is not real. How much more so the initial teaching of the two vehicles, the intention of which means that it was merely the power of the Tathāgata's expedient means.