彰所知論 2.16

2.16

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.