[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) › [彰所知論](https://indike.org/pramana/in.bauddha.taisho.1645) › 2.16 # 彰所知論 2.16 彰所知論 2.16 - **Language:** Classical Chinese ### [2.16](https://indike.org/pramana/in.bauddha.taisho.1645.2.16) 復次果者，如上所說三十七品菩提分法，為自解脫輪迴發心，利根極速三生證阿羅漢，一生修順解脫分善名資糧道、二生修順決擇分善名加行道、三生亦如沙門證第四果。鈍根、懶惰即不定故，如沙門者向預流等，四者名果。向預流者，加行道前情器所攝皆苦自性即是苦諦，復次彼因業及煩惱是名集諦，令彼解脫即是滅諦，復次彼因即是道諦。修習純熟，由彼次第證見道時，初觀苦諦四法性者，轉變名無常、三苦名苦、實有與我非一蘊故名空、實有與我別故名無我，現證四智。次觀集諦四法性者，如種苦理故因、等現苦理故集、相續苦理故生、隨順苦理故緣，現證四智。次觀滅諦四法性者，苦因滅故滅、苦果息故靜、超有漏故妙、脫輪迴離，現證四智。次觀道諦四法性者，通行義故道、契正理故如、修無念智故行，現證三智。此十五者名初果向。第十六者，以彼道諦永超諸有故出，現證一智。此等十六，是住初果。已證四諦十六行相修習純熟，欲界修道所斷九品煩惱之中斷前五品，即一來向；斷第六品，即一來果。彼一來者，復來欲界受一生故。下三品者，欲界之中一生斷故。現證行相修習純熟，斷七八品，名不還向；斷第九品名不還果。彼不還者，斷盡欲界一切煩惱，必不還來欲界生故。現證上界諸地行相修習純熟，四靜慮、四無色各九煩惱斷。初靜慮一品為始，至斷有頂八品為終，名阿羅漢向；斷第九品，名阿羅漢果。彼阿羅漢者，三界煩惱斷盡無餘，名阿羅漢。經云：乾慧地等八者，聲聞資糧道即乾慧地。欲愛枯乾根境不偶，是所修善，名乾慧地。種性地者，即加行道，必不成佛，定成聲聞獨覺種性，名種性地。八人地者，是初果向至阿羅漢果，名八人地。具見地者，是住初果，四諦行相現證見故，名具見地。薄地者，是一來果，欲界煩惱多分斷故，名曰薄地。離欲地者，是不還果，離欲界中貪欲等故，名離欲地。已辦地者，即阿羅漢，苦已知、集已斷、滅已證、道已修，名已辦地。聲聞地者，即不來、不還、阿羅漢三，名聲聞地。辟支佛地者，如上所說三十七品菩提分法，唯自一人欲證菩提，如是發心修百大劫，以最後身生無佛世，不假師教成證獨覺。此有二種，一麟角、二部行。麟角喻者，唯一而居具聖德行。部行類者，與眾群居。 > Furthermore, concerning the fruition: regarding the thirty-seven limbs of awakening explained above, if one generates the aspiration for one's own liberation from saṃsāra, those with sharp faculties will attain arhatship at the fastest in three lifetimes: in one lifetime cultivating the wholesome roots conducive to liberation, which is called the path of accumulation; in the second lifetime cultivating the wholesome roots conducive to penetration, which is called the path of preparation; and in the third lifetime, also as a śramaṇa, attaining the fourth fruit. Because those with dull faculties or indolence are not fixed, as śramaṇas they progress toward stream-entry and so forth; the four are called the fruitions. For one progressing toward stream-entry, prior to the path of preparation, all that is subsumed under sentient beings and the environment is the nature of suffering, which is the noble truth of suffering. Furthermore, their causes, namely karma and affliction, are called the noble truth of origin. Causing liberation from them is the noble truth of cessation. Furthermore, their causes \[of cessation\] are the noble truth of the path. When through cultivation and maturation one successively realizes the path of seeing, one first contemplates the four characteristics of the noble truth of suffering: changing is impermanence; the three sufferings are suffering; being a real entity and the self not being the same as the aggregates is emptiness; being a real entity and the self being distinct is non-self; thus one directly realizes four knowledges. Next, one contemplates the four characteristics of the noble truth of origin: having the principle of the seed of suffering, it is cause; having the principle of presenting suffering equally, it is origin; having the principle of the continuity of suffering, it is arising; having the principle of according with suffering, it is condition; thus one directly realizes four knowledges. Next, one contemplates the four characteristics of the noble truth of cessation: because the causes of suffering are extinguished, it is cessation; because the fruits of suffering are pacified, it is calm; because it transcends the contaminated, it is excellent; because it is freed from saṃsāra, it is detachment; thus one directly realizes four knowledges. Next, one contemplates the four characteristics of the noble truth of the path: having the meaning of a thoroughfare, it is path; according with correct principle, it is fitness; cultivating mindful-free wisdom, it is practice; thus one directly realizes three knowledges. These fifteen are called the progression toward the first fruit. The sixteenth, because it permanently transcends all realms of existence through that truth of the path, is emancipation; thus one directly realizes one knowledge. These sixteen constitute abiding in the first fruit. Having realized the sixteen aspects of the four noble truths and cultivated them to maturity, if among the nine grades of afflictions to be abandoned by the path of cultivation in the desire realm one abandons the first five grades, one is in progression toward once-returning; if one abandons the sixth grade, one attains the fruit of once-returning. That once-returner is so called because they return once more to the desire realm to take one rebirth. As for the lower three grades, they are abandoned in a single rebirth in the desire realm. When one cultivates the directly realized aspects to maturity and abandons the seventh and eighth grades, it is called progression toward non-returning; abandoning the ninth grade is called the fruit of non-returning. That non-returner is so called because, having completely abandoned all afflictions of the desire realm, they certainly will not return to be born in the desire realm. When one cultivates the directly realized aspects of the stages of the higher realms to maturity, one abandons the nine afflictions each of the four dhyānas and the four formless states. Beginning with the first grade of the first dhyāna up to the abandonment of the eighth grade of the peak of existence at the end, it is called progression toward arhatship; abandoning the ninth grade is called the fruit of arhatship. That arhat is called an arhat because the afflictions of the three realms are abandoned completely without remainder. The sūtra says: as for the eight \[stages\] such as the stage of dry wisdom, the śrāvaka path of accumulation is the stage of dry wisdom. Desire and craving are dried up, and sense faculties and objects do not consort; this cultivated good is called the stage of dry wisdom. The stage of lineage is the path of preparation; definitely not becoming a buddha, one is certain to become of the lineage of a śrāvaka or pratyekabuddha; thus it is called the stage of lineage. The stage of the eight persons is from progression toward the first fruit up to the fruit of arhatship; thus it is called the stage of the eight persons. The stage of having vision is abiding in the first fruit; because one has directly realized and seen the aspects of the four truths, it is called the stage of having vision. The stage of attenuation is the fruit of once-returning; because the afflictions of the desire realm are mostly abandoned, it is called the stage of attenuation. The stage of detachment from desire is the fruit of non-returning; because one is detached from greed and desire in the desire realm, it is called the stage of detachment from desire. The stage of what is accomplished is the arhat; suffering has been understood, origin has been abandoned, cessation has been realized, and the path has been cultivated; thus it is called the stage of what is accomplished. The stage of the śrāvaka consists of the three: non-returning, once-returning, and arhat; thus it is called the stage of the śrāvaka. As for the stage of the pratyekabuddha: concerning the thirty-seven limbs of awakening explained above, desiring only by oneself to realize awakening, one thus generates the aspiration and cultivates for one hundred great kalpas; with one's final body, born in an era without a buddha, without relying on a teacher's instruction, one attains and realizes solitary awakening. There are two types: first, the rhinoceros-horn-like, and second, the group-dwellers. The rhinoceros-horn-like dwells alone and is endowed with noble virtues and conduct. The group-dwellers dwell together with a multitude. > — English (machine translation) (machine translation) - [Previous: 2.15](https://indike.org/pramana/in.bauddha.taisho.1645.2.15) - [Next: 2.17](https://indike.org/pramana/in.bauddha.taisho.1645.2.17) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1645.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1645~en-mt.2.16) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1645.2.16](https://indike.org/pramana/in.bauddha.taisho.1645.2.16) · Pramāṇa