[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) › [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823) › 3.39 # 俱舍論頌疏論本 3.39 俱舍論頌疏論本 3.39 - **Language:** Classical Chinese ### [3.39](https://indike.org/pramana/in.bauddha.taisho.1823.3.39) 又論云：「在無學道知己已知，故名為知（此釋知也，謂盡智、無生智，作知己已知之解，故名為知也）。」有此知者，名為具知（此釋具義也。有此者，成就義也）。或習此知已成性者，名為具知（此第二約習釋具也），謂得盡智、無生智故，如實自知我遍知苦，不復遍知，乃至廣說（釋知體也。謂盡、無生是具知體，如實自知，我遍知苦是盡智行相，不復遍知是無生智行相。我已斷集是盡智，不復更斷是無生智。我已證滅是盡智，不復更證是無生智。我已修道是盡智，不復更修是無生智。含此義故，故言乃至廣說也）。廣彼所有根，名為未知當知根等。解云：此釋名也。彼者，彼未知當知等行者，彼屬人也，根屬法也，彼未知當知等行者人身中有此根故，名未知當知等根。未知當知之根，名未知當知根等，依主釋也。上來所明第三根體竟。 > Furthermore, the treatise states: "On the path of the one beyond training, having known, one knows that it is already known; hence it is called 'knowing' (this explains 'knowing': that is, the knowledge of destruction \[kṣayajñāna\] and the knowledge of non-arising \[anutpādajñāna\] generate the comprehension of having known that it is already known, and are therefore called 'knowing')." One who possesses this knowing is called "one who possesses complete knowledge" (this explains the meaning of "complete": "possessing this" means the sense of accomplishment). Or, one in whom the habituation of this knowing has become one's nature is called "one who possesses complete knowledge" (this is the second explanation of "complete" in terms of habituation); that is, because of having obtained the knowledge of destruction and the knowledge of non-arising, one truly knows for oneself: "I have fully known suffering, I need not fully know it again," and so on in detail (explaining the essential nature of knowing: destruction and non-arising are the essential nature of complete knowledge; truly knowing for oneself "I have fully known suffering" is the activity-mode of the knowledge of destruction, and "I need not fully know it again" is the activity-mode of the knowledge of non-arising. "I have abandoned the origin" is the knowledge of destruction, "I need not abandon it again" is the knowledge of non-arising. "I have realized cessation" is the knowledge of destruction, "I need not realize it again" is the knowledge of non-arising. "I have cultivated the path" is the knowledge of destruction, "I need not cultivate it again" is the knowledge of non-arising. Because this meaning is included, it therefore says "and so on in detail"). The faculties belonging to those \[practitioners\] are extensively called the faculty of one who will come to know what is not yet known, and so forth. The explanation states: this explains the names. "Those" refers to those practitioners who will come to know what is not yet known, and so forth; "those" pertains to persons, while "faculties" pertains to dharmas. Because within the personal continuum of those practitioners who will come to know what is not yet known, and so forth, there are these faculties, they are called the faculties of one who will come to know what is not yet known, and so forth. The faculty of one who will come to know what is not yet known is called the faculty of one who will come to know what is not yet known, and so forth—this is a genitive tatpuruṣa compound. The explanation above of the third \[topic\], the essential natures of the faculties, is concluded. > — English (machine translation) (machine translation) - [Previous: 3.38](https://indike.org/pramana/in.bauddha.taisho.1823.3.38) - [Next: 3.40](https://indike.org/pramana/in.bauddha.taisho.1823.3.40) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1823.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1823~en-mt.3.39) — English, machine translation ## Linked texts (1) - [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821.3.50) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1823.3.39](https://indike.org/pramana/in.bauddha.taisho.1823.3.39) · Pramāṇa