大般涅槃經義記 9.195

9.195

第二迦葉乘言重問。若執著人於法不疑即名疑者，有人決謂須陀洹人不墮惡道，是人亦應名著名疑。下佛答之。「是可名定，不得名疑」對問略釋。下廣釋之，初先明疑，後顯不疑。就明疑中，初三譬喻廣顯疑相。「一切眾生先見二物，後更生疑」結成疑義。「何以」下釋。於二物中心不決了，所以生疑。「我亦不」下，翻對前疑以顯不疑。我於須陀無二說故，彼人不疑。

Second, Kāśyapa takes up the words and asks again: If a person who clings does not doubt the Dharma and this is called 'doubt', then if someone definitely asserts that a srotāpanna does not fall into the evil realms, should this person also be called 'clinging' and called 'doubting'? Below, the Buddha answers. 'This may be called certainty, but cannot be called doubt' briefly explains in response to the question. Below, it is explained at length: first, doubt is clarified, and later, non-doubt is revealed. Within clarifying doubt, the first three similes extensively reveal the characteristics of doubt. 'All sentient beings first see two things, and later give rise to doubt again' concludes and establishes the meaning of doubt. From 'Why?' downward is the explanation: because their minds are not decisively clear regarding the two things, doubt therefore arises. From 'Neither do I...' downward turns around to contrast with the preceding doubt in order to reveal non-doubt: because I have no dual teaching regarding srotāpannas, that person does not doubt.