大方廣佛華嚴經隨疏演義鈔 20.53

20.53

疏「疑自疑他」等者，然疑略有二：一通相說，於諸諦理猶豫為性，能障不疑善品為業。二者五蓋中疑，略有三種：一疑自，謂己不能入理；二疑師，為彼不能善教；三疑法，謂於所學為令出離、為不出離。如有病人，疑自、疑醫、疑藥，病終不愈。今言疑自疑他、疑理疑事，即五蓋中之三種也。合其事理皆所疑法，通相說也。從「如聞空疑斷」者，略示疑理事之相，亦通一切疑也。此疏有二勢：一當句生疑，謂聞空疑斷等，不了真空，將謂斷滅等。二又聞空疑有者，即空有互疑。而云等者，等取聞雙是則疑雙非，聞雙非則疑兩是。今開之可思。更略示其義，謂聞空莫疑斷，是即事之空非斷滅故。聞有莫疑常，非定性有，從緣有故。聞雙是莫疑兩分，但雙照二諦無二體故。聞雙非莫疑無據，以但遮過，令不著故。又聞空莫疑於有，是即有之空故。聞有莫疑於空，是即空之有故。聞雙是莫疑雙非，是即非有無為有無故。聞雙非莫疑雙是，是即有無方是非有無故。

Regarding the commentary's statement, "Doubting oneself and doubting others," and so on: doubt (vicikitsā) generally has two aspects. First, speaking in terms of general characteristics, it has hesitation regarding the principles of the truths as its nature, and its function is to obstruct the virtuous factors of non-doubt. Second, regarding doubt among the five hindrances (nīvaraṇa), there are briefly three kinds: first, doubting oneself, thinking that one is unable to enter into principle; second, doubting the teacher, thinking that they cannot teach well; third, doubting the Dharma, wondering whether what one studies will lead to transcendence or will not lead to transcendence. Just as when a sick person doubts themselves, doubts the physician, and doubts the medicine, their illness will ultimately not be cured. Now, saying "doubting oneself, doubting others, doubting principle, and doubting phenomena" refers to these three kinds among the five hindrances. Combining phenomena and principle, both are the Dharma that is doubted; this is spoken of in terms of general characteristics. From "As when hearing of emptiness, one doubts annihilation" onward, the commentary briefly indicates the characteristics of doubting principle and phenomena, which also extends to all doubt. This commentary has two approaches: First, generating doubt in accordance with the phrase itself: meaning that hearing of emptiness, one doubts annihilation, etc., failing to comprehend true emptiness and taking it to be annihilationist cessation, etc. Second, hearing of emptiness, one also doubts existence; this is mutual doubt regarding emptiness and existence. Moreover, stating "and so on" includes taking hearing of both being affirmed and doubting both being negated, and hearing of both being negated and doubting both being affirmed. Now, opening this up, it can be contemplated. To briefly show its meaning further: hearing of emptiness, do not doubt annihilation, because this is an emptiness that is identical with phenomena, not annihilationist cessation. Hearing of existence, do not doubt permanence, because it is not an intrinsically defined existence, but exists in dependence on conditions. Hearing of both being affirmed, do not doubt a dual division, for it merely illuminates both truths simultaneously without having two essences. Hearing of both being negated, do not doubt a lack of basis, because it merely refutes errors to prevent clinging. Furthermore, hearing of emptiness, do not doubt existence, because it is an emptiness that is identical with existence. Hearing of existence, do not doubt emptiness, because it is an existence that is identical with emptiness. Hearing of both being affirmed, do not doubt both being negated, because it is an affirmation of existence and non-existence that is identical with the negation of existence and non-existence. Hearing of both being negated, do not doubt both being affirmed, because it is only by being identical with existence and non-existence that there is the negation of existence and non-existence.