English
After cutting off, one enters the second stage. Thus it is said. The second stage is abiding in the Arhat fruit, which is abandoning the six retrogressive qualities. As the Abhidharmakosha says: 'When the six are exhausted, that is the once-returner.' Thus it is said. Here, there is a distinction, a difference in the fruit stage. The greater one abandons seven to eight, and in one lifetime, one cuts off one interruption. That is, gods and humans attain Arhatship in one lifetime. Among the gods and humans of the desire realm, one does not return from rebirths lower than the same kind, hence one is a once-returner. The stable non-returner has two: the one who has entered the stream and the fruit of entering the stream. The first is entering the fruit of non-return, having abandoned the eight to be abandoned, and striving in the application of abandoning the ninth. The second fruit is abandoning all nine to be abandoned in the desire realm, and not being born in the desire realm. As the Abhidharmakosha says: 'When the nine are exhausted, one does not return.' Thus it is said. Abandoning all the to-be-abandoned of the form realm is a special dharma of the non-returner. Abandoning the eight of the peak of existence of the formless realm is entering the Arhat fruit. As the Abhidharmakosha says: 'Because the eight intermediate ones of the peak of existence are exhausted.' Thus it is said. The third, the path of ultimate completion, has two: entering the stream and the fruit of entering the stream. The former is transgressing having entered the Arhat fruit just spoken of. The second, abiding in the Arhat fruit, is abandoning all the to-be-abandoned of the three realms and attaining Nirvana. As the Compendium says: 'The four truths and the breath, the eight exhausted and the skeleton. These are the distinctions of meditation.' Thus it is said. The above retrogressive qualities, in the manner of the four truths retrogressing, the superior Shravakas enter cessation, the middling ones the breath, the inferior ones rely on the skeleton, and the intermediate stages retrogress in the manner of exhaustion, which are earth, water, fire, wind, blue, yellow, red, and white. These are explained in the Sutra of the All-Pervading Knowledge of Space. The fourth, conduct, has two: common and special. The first is abandoning the ten non-virtues and the five heinous crimes, and the five near to them, and so forth. In short, abandoning non-virtue from the subtle to the extremely subtle, and restraining all that should be blamed, and practicing all virtuous conduct such as the ten virtues in a complete and perfect manner. As the Compendium says: 'Having abandoned extremely fearful actions, the inferior virtues are completely and perfectly endowed.'
Chinese
第二，有十二种修持功德。首先，在处所上的苦行有三种：住在坟墓地、住在树下、没有遮蔽处。在食物上的苦行有三种：只接受一家布施、次第乞食、不为食物而奔波。在衣服上的苦行有三种：穿三法衣、穿毛毡衣、穿粪扫衣。在行为上的苦行有三种：蓬头垢面、摇摆不定、喋喋不休。其他的人，对于沐浴和清洁等行为采取适度的态度。无论做什么，为了自己的利益，如理如法地断除一切过失，获取一切功德，通过轮回和涅槃，如理如法地进行取舍和扬弃。正如《总纲》中所说：沐浴和清洁等等，任何世俗表相的行为，全部的取舍和扬弃，都是小乘行者的行为。第五，戒律方面，有七种别解脱戒：男女居士两种，男女沙弥两种，男女比丘两种，以及式叉摩那，共七种。正如《总纲》中所说：别解脱戒有七种。他们守护学处的方式是：男女居士，从身体方面，断除杀生、不予取、不行邪淫这三种；从语言方面，断除四种根本妄语；加上酒，共五种全部守护。正如《总纲》中所说：守护四种或五种学处。男女沙弥，对阿阇梨有十法，从堪布处获得三种，共有十三种粗略的认识。正如《总纲》中所说：戒律的根本有十三种。律经中说：无论是杀生、他人偷盗财物，还是不行正淫、说妄语、饮用掺假酒等，歌舞等、花鬘等、高广大床，以及过午不食、接受金银都要断除。经中还说：向堪布祈请，从堪布处获得，舍弃在家相，受持出家相，应具备最初的三法。比丘，有四根本罪，十三僧残，二不定法，三十舍堕，九十单堕，一百一十四学处，总共守护二百五十三条戒律。比丘尼，守护五百条戒律。正如《总纲》中所说：二百五十或五百条戒律。式叉
English
Second, there are twelve qualities of asceticism. First, there are three ascetic practices regarding dwelling places: living in cemeteries, living under trees, and having no shelter. There are three ascetic practices regarding food: accepting alms from one house only, begging in sequence, and not striving for food. There are three ascetic practices regarding clothing: wearing three Dharma robes, wearing felt robes, and wearing rag robes. There are three ascetic practices regarding conduct: being unkempt, swaying, and chattering. Others take a moderate approach to practices such as bathing and cleanliness. Whatever one does, for one's own benefit, one properly and lawfully abandons all faults and acquires all virtues. Through samsara and nirvana, one engages in acceptance and rejection, affirmation and negation, in accordance with the Dharma. As stated in the 'General Compendium': Bathing and cleanliness, and so on, any conventional, characteristic behaviors, all acceptance and rejection, affirmation and negation, are the practices of the Hearers (Śrāvakas). Fifth, regarding discipline (śīla), there are seven types of Prātimokṣa vows: two for male and female lay practitioners, two for male and female novices, two for male and female fully ordained monks, and the intermediate student (śikṣamāṇā), making seven in total. As stated in the 'General Compendium': There are seven types of Prātimokṣa vows. The way they protect their vows is as follows: Male and female lay practitioners, from the aspect of body, abstain from killing, stealing, and engaging in unchaste conduct, these three; from the aspect of speech, abstain from the four root lies; and completely protect these five, including alcohol. As stated in the 'General Compendium': Protecting the four or five vows completely. Male and female novices have ten dharmas from the preceptor and three obtained from the abbot, making thirteen coarse recognitions. As stated in the 'General Compendium': There are thirteen roots of vows. And in the Vinaya it says: Whatever killing, theft of others' property, unchaste conduct, lying, adulterated alcohol, etc., dancing, garlands, high beds, and eating after noon, accepting gold and silver, should be abandoned. It also says: Having requested the abbot, having obtained from the abbot, abandoning the signs of a householder, holding the signs of a renunciate, one should possess the first three dharmas. The fully ordained monk has four root vows, thirteen saṃghāvaśeṣas, two uncertain dharmas, thirty naiḥsargika pāyantikas, ninety pāyantikas, and one hundred and fourteen śaikṣa dharmas, totaling two hundred and fifty-three vows to be protected. The fully ordained nun protects five hundred vows. As stated in the 'General Compendium': Two hundred and fifty or five hundred vows. The intermediate
Chinese
弟子们，也讲述了守护二十二种戒律。总纲中说：是声闻所守护的戒律。第六，道路的时限是：首先进入决定的出离学修之门后，直到三界所断的粗细都断尽为止，对于每一劫的成住坏空，都以二十分之一小劫来计算，八十个小劫算作一个大劫，或者超过这个修习时限，也讲述了修习一百劫等等。总纲中说：从进入到有边际之间，有一百大劫等等。这样说的。第七，果实是：像这样脱离三界的种子后，获得阿罗汉的果实。那有余依和无余依两种。第一种是：虽然完全断除了集谛，但还剩下苦谛的所依蕴，例如砍断树木一样。那又分为有庄严和无庄严两种，前者如：声闻时的导师释迦牟尼佛那样，具有化身的相好，以及其他具有各种庄严，稍微做些利益众生的事业。大圆满果实之界中说：佛陀阿罗汉的微尘是，持有能仁自在之身。这样说的。无庄严是：四双八辈的补特伽罗，在一刹那间现证，脱离一切烦恼的死亡，如同心意融入大海，或者天空出现云彩一样。果实之界中说：四双八辈身无庄严。这样说的。以及，超越方位的现证中说：烦恼寂灭，如木尽火灭一般。比丘从涅槃中，无身只有微细的能取所取。这样说的。那本身也是一体，从相的方面来说是有庄严，从意方面来说是无庄严。第二种是：连所依的蕴也没有而寂灭的是无余依。这样说的。例如焚烧树木一样。在《法句经》中说：在那里身体坏灭，感受止息，一切想都分离，想也寂灭，识
English
Disciples, it is also taught to protect the twenty-two vows. The General Principles state: These are the precepts protected by the Shravakas. Sixth, the duration of the path is: First, after entering the gate of definite renunciation and training, until all the coarse and subtle things to be abandoned in the three realms are exhausted, for each of the stages of formation, abiding, destruction, and emptiness of a kalpa, twenty fractional kalpas are calculated. Eighty fractional kalpas are counted as one great kalpa, or if the duration of practice is longer than that, it is also taught to practice for a hundred kalpas, and so on. The General Principles state: From entering until the end of existence, there are a hundred great kalpas, and so on. Thus it is said. Seventh, the fruit is: In this way, after separating from the seeds of the three realms, the fruit of Arhat is attained. There are two types: with remainder and without remainder. The first is: Although the origin of suffering is completely abandoned, only the dependent aggregates of the truth of suffering remain, like cutting down a tree. That is also divided into two types: with adornment and without adornment. The former is like Shakyamuni Buddha, the teacher of the Shravaka period, who possesses the marks and signs of a manifestation body, and others who possess various adornments and perform some activities for the benefit of beings. In the expanse of the Great Perfection of Fruit it is said: The dust particles of the Buddha Arhat are those who hold the body of the Able One, the Lord. Thus it is said. Without adornment is: The four pairs and eight types of individuals manifest in an instant, free from all the deaths of afflictions, like the mind dissolving into the ocean, or clouds gathering in the sky. In the expanse of fruit it is said: Four pairs and eight types, the body is without adornment. Thus it is said. And, in the manifestation beyond direction it is said: Afflictions are pacified, like a fire extinguished when the wood is consumed. From the Nirvana of a Bhikshu, there is no body, only subtle grasping and being grasped. Thus it is said. That itself is also one essence, from the aspect of form it is with adornment, from the aspect of intention it is without adornment. The second is: The cessation where even the dependent aggregates are not present is without remainder. Thus it is said. For example, like burning a tree. In the Dhammapada it is said: Where the body is destroyed, feelings cease, all perceptions are separated, perception is also pacified, consciousness
Chinese
智慧消失了。为什么称他们为声闻呢？在最后一生中，听闻带有声音的佛法，并将听闻到的带有声音的佛法宣扬给他人，所以称为声闻，这是为了他们自己而做的努力。此外，如果自己听闻大乘佛法并宣扬给他人，则称为听闻宣扬。在《妙法莲华经》中说：世尊，今天我们变成了声闻，致力于正确宣扬殊胜的菩提，菩萨的声音也非常圆满，因此我们就像不竭尽的声闻。如是宣说了声闻的十种分类后，什么是地的分类呢？在经中说：白净显现之地，种姓之地，第八地，见地，薄地，离贪欲之地，证悟所作之地，声闻之地，独觉之地。第一是资粮，因为是趋向解脱的顺缘道。第二是加行道，因为从那里确定了种姓。第三是入流果，因为从上面数是第八。第四是入流果位，因为是见道解脱道。第五是不还果位，因为断除了欲界的烦恼无余。第六是不还果位，因为断除了欲界的烦恼无余。第七是阿罗汉果位，因为烦恼已尽，证悟了所作已办。第八是声闻地，是之前未说的第二果、第三果和第四果的入者三种，这是以总名安立于别相。独觉地是下面将要出现的独觉地本身。有些人如果不数白净显现之地，则是八地。第三，以教证总结：在《意合经》中说：舍弃极度恐怖的业，采取令人满意的意乐之行，自己摧毁根本的真实，显现为别解脱道。如是宣说了。《辨别一切乘日光明显》中，声闻的分类之第七品完结。