[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [妙法蓮華經文句](https://indike.org/pramana/in.bauddha.taisho.1718) › 4.50 # 妙法蓮華經文句 4.50 妙法蓮華經文句 4.50 - **Language:** Classical Chinese ### [4.50](https://indike.org/pramana/in.bauddha.taisho.1718.4.50) 舊以五濁障大，四句料揀如前說，有人斷見與無明，合共為障，指《法華論》云「無煩惱人有染慢，不知一乘法身常住」者是也。若博地不執涅槃而不聞法者，即是無明獨為障，若爾為當三周聞法已破無明？為當未聞法破無明？若聞法已破，則無明非是障；若未聞法而能破無明者，都慮無有障。是義云何？ > Ancient \[masters\] held that the five turbidities obstruct the Great \[Vehicle\], with the fourfold analysis as explained earlier. Some held that view delusions and ignorance combine together as the obstruction, pointing to the Treatise on the Lotus Sūtra which says: 'Those without afflictions have tainted arrogance, and do not know the eternal presence of the One Vehicle's dharma body.' If an ordinary person on the common ground does not cling to nirvāṇa and does not hear the dharma, then ignorance alone serves as the obstruction. If so, did they break through ignorance after hearing the dharma in the three cycles, or did they break through ignorance before hearing the dharma? If they broke through it after hearing the dharma, then ignorance was not an obstruction; if they were able to break through ignorance before hearing the dharma, then there was no obstruction at all. What is the meaning of this? > — English (machine translation) (machine translation) - [Previous: 4.49](https://indike.org/pramana/in.bauddha.taisho.1718.4.49) - [Next: 4.51](https://indike.org/pramana/in.bauddha.taisho.1718.4.51) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1718.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1718~en-mt.4.50) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1718.4.50](https://indike.org/pramana/in.bauddha.taisho.1718.4.50) · Pramāṇa