法華玄贊義決 1.296

1.296

如彼無漏智隱而不彰，但說世間智，名之為車；此亦如是；雖有有餘非究竟故，隱而不彰，令取大故，所以論云令入涅槃城故；涅槃城者，諸禪三昧城故。若即指有餘；云何名諸禪三昧城？故又《勝鬘經》云：得四智及涅槃者，去涅槃界近，明非實涅槃，云去近故。若是涅槃，即云已得，云何名近？《成唯識論》第十卷云：不說無學有涅槃者，彼有兩釋：一云或約不定姓，得無學已即迴向大，不說彼得，正與此同。若定性人，羊鹿二車即彼生智，所說化城即二涅槃，彼究竟故，非暫息故，不趣大故，不同不定。

Just as their untainted wisdom is hidden and not revealed, and only worldly wisdom is spoken of and named a cart; this is also like that. Although they have [nirvāṇa] with remainder, because it is not ultimate, it is hidden and not revealed, in order to make them grasp the Great [Vehicle]. Therefore, the treatise states that it is to cause them to enter the city of nirvāṇa; the city of nirvāṇa is the city of the various dhyānas and samādhis. If it directly referred to [nirvāṇa] with remainder, how could it be called the city of the various dhyānas and samādhis? Moreover, the *Śrīmālā-sūtra* states: "Those who have attained the four knowledges and nirvāṇa are close to the realm of nirvāṇa," which clarifies that it is not true nirvāṇa, since it says they are "close to" it. If it were nirvāṇa, it would say they have already attained it; why call it "close"? The tenth fascicle of the *Vijñaptimātratāsiddhi* states: as for not saying that an aśaikṣa has nirvāṇa, there are two explanations: one says that perhaps with respect to the indeterminate lineage, having attained the state of an aśaikṣa, they immediately direct themselves toward the Great [Vehicle], so it is not said that they have attained it—which is completely identical to this. If they are persons of determinate lineage, the two carts of goat and deer are their produced wisdom, and the phantom city spoken of is the two nirvāṇas. Because theirs is ultimate, not a temporary rest, and does not proceed toward the Great [Vehicle], it is not the same as the indeterminate [lineage].