[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) › [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870) › 2.39 # 華嚴經內章門等雜孔目章 2.39 華嚴經內章門等雜孔目章 2.39 - **Language:** Classical Chinese ### [2.39](https://indike.org/pramana/in.bauddha.taisho.1870.2.39) 一預流果，亦云須陀洹；二一來果，亦云斯陀含；三不還果，亦云阿那含；四阿羅漢果。此義出觀制四果，愚法小乘四人共制。大乘初教亦通上義，亦有不通。何以故？依地位制果故，一人即成。若在終教，唯一人成。何以故？約其法門成四果義故。若對一乘，上成四果皆入一乘。何以故？為彼一乘所目故、廣大故、因陀羅界微細成故。 > First is the fruit of stream-entry (srotaāpanna); second is the fruit of once-returning (sakṛdāgāmin); third is the fruit of non-returning (anāgāmin); fourth is the fruit of arhatship. This meaning arises from contemplation establishing the four fruits; the foolish-dharma Hīnayāna collectively establishes four distinct persons. The initial teaching of the Mahāyāna also shares the above meaning, yet also does not share it. Why? Because it establishes the fruits according to stages, one person alone accomplishes them. In the final teaching, they are accomplished by only one person. Why? Because the four fruits are established in terms of their dharma-gates. If contrasted with the Ekayāna, the four fruits accomplished above all enter the Ekayāna. Why? Because they are designated by that Ekayāna, because of its vastness, and because they are subtly established in Indra's net. > — English (machine translation) (machine translation) - [Previous: 2.38](https://indike.org/pramana/in.bauddha.taisho.1870.2.38) - [Next: 2.40](https://indike.org/pramana/in.bauddha.taisho.1870.2.40) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1870.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1870~en-mt.2.39) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1870.2.39](https://indike.org/pramana/in.bauddha.taisho.1870.2.39) · Pramāṇa