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# 法華經義記 4.50

法華經義記 4.50

- **Language:** Classical Chinese

### [4.50](https://indike.org/pramana/in.bauddha.taisho.1715.4.50)

問者又言：「若使得羅漢之日于時已證二無為者，是則盡、無生智即非車體。何以知然？車本運載行人到於涅槃，于時既已證得二涅槃，故知二智無車之功也。」解釋又言：「但得羅漢時已得二種涅槃，但入無餘時此義旨顯。何以知之？祇入無餘涅槃之時，于時因盡義顯、果盡義彰，是故二智之功運入義顯。若不爾者，云何得有果乘之義耶？」

> The questioner further says: "If on the day of attaining arhatship one has already realized the two unconditioned states, then the knowledges of exhaustion and non-arising would not be the substance of the carts. How is this known? The cart originally transports the practitioner to nirvāṇa; since at that time one has already realized the two nirvāṇas, we know that the two knowledges do not possess the function of a cart." The interpreter further says: "Merely at the time of attaining arhatship one has already attained the two kinds of nirvāṇa, yet it is only upon entering \[nirvāṇa\] without remainder that the purport of this meaning becomes evident. How is this known? Exactly at the time of entering nirvāṇa without remainder, the meaning of the exhaustion of causes is manifested, and the meaning of the exhaustion of effects becomes evident; therefore, the function of the two knowledges in transporting one into \[nirvāṇa\] becomes evident. If it were not so, how could there be the meaning of the fruition vehicle?"  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1715~en-mt.4.50) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.1715.4.50](https://indike.org/pramana/in.bauddha.taisho.1715.4.50) · Pramāṇa
