法華論疏 2.334

2.334

有聲聞方便證得深法作決定心，此言方便者，蓋是聲聞中修涅槃處方便，非權巧方便也。於聲聞道中得方便涅槃證故者，此方便是權方便也。實無聲聞涅槃，方便說有聲聞涅槃，而彼謂是究竟，故名決定。如是二種證法示現者，此出聲聞所證法也。有為無為法故者，即是有為無為二種功德，證得此二種功德謂為究竟。二種涅槃是無為功德，住有餘涅槃時無漏戒定慧等是有為功德。

'There are śrāvakas who through skillful means realize the profound Dharma and form a resolute mind': the word 'skillful means' here is simply the expedient stage of cultivating nirvāṇa among the śrāvakas, not provisional skillful means. 'Because within the śrāvaka path they attain the realization of skillful-means nirvāṇa': this 'skillful means' is provisional skillful means. In reality there is no śrāvaka nirvāṇa; by skillful means it is said that there is a śrāvaka nirvāṇa, yet they consider it to be ultimate; hence it is called 'certitude'. 'Thus two kinds of Dharmas of realization are manifested': this indicates the Dharma realized by the śrāvakas. 'Because conditioned and unconditioned phenomena [are shown]': these are the two kinds of merits, conditioned and unconditioned; realizing these two kinds of merits, they consider them ultimate. The two kinds of nirvāṇa are unconditioned merits; when abiding in nirvāṇa with remainder, the undefiled precepts, concentration, wisdom, and so forth are conditioned merits.