法華經義記 4.45

4.45

問者復言：「無學果地具有十智，今以何義故唯取盡智、無生智以當車體也？」解釋者言：「盡智、無生智具二義故，得為車體。一者果時有，二者緣果起。言果時有者，羅漢金剛心時斷正使已盡，于時未有極果，祇是成無學，時方有此盡智、無生智，故果時有也。緣果起者，既已成無學，于時因盡是有餘涅槃，果盡是無餘涅槃，于時緣我三界果亡是無生智，此即緣果起也。是故有緣得而證即是果時有，緣證即是緣果起也。」

The questioner further says: "The fruitional stage of the non-learner fully possesses the ten knowledges; now by what principle do you solely take the knowledge of exhaustion and knowledge of non-arising to correspond to the substance of the cart?" The commentator says: "Because the knowledge of exhaustion and knowledge of non-arising possess two meanings, they can serve as the substance of the cart. First, existing at the time of fruition; second, arising with the fruition as object. Regarding 'existing at the time of fruition': at the time of the arhat's vajra-mind, when he severs the principal propensities completely, at that time the ultimate fruition does not yet exist; it is only when he becomes a non-learner that he then has this knowledge of exhaustion and knowledge of non-arising, so it exists at the time of fruition. Regarding 'arising with the fruition as object': having already become a non-learner, at that time the exhaustion of causes is nirvāṇa with remainder, and the exhaustion of effects is nirvāṇa without remainder; at that time, taking the perishing of my effects in the three realms as object is the knowledge of non-arising—this is arising with the fruition as object. Therefore, having an object and thereby realizing it is 'existing at the time of fruition,' and taking realization as the object is 'arising with the fruition as object.'"