Chinese
“灭聚者，于烦恼起处法中生过患想，眼见身色乃至意法，作无常无我观，识眷属作无常苦病痈毒箭在身空无我观。作此观已，能断一切烦恼，是名灭聚处也。 “欲断烦恼要作五种观行：无常行、苦行、无我行、寂灭法、空行。无常行者，念念不住病坏所加，是名无常。苦者，如痈如病如箭入心如物坏生苦，是名苦行。空者，观我我所皆如幻化无有实法，是名为空。无我行者，观一切诸法皆无有我。无常、苦二行总观一切有漏法，空，无我二行通观有漏无漏法。寂灭义，无有生死变易，故名寂灭法也。是故行者，常应系心在五行观也。 “所观境界者，五阴、十二入、十八界、十二因缘，乃至作六念处观，及寂灭法身念处、安般念处乃至四无量心念处，食不净想乃至断想，杂阿含中应广知。若作骨想坏想，从足至顶作不净观乃至散灭想，此是心所缘境界。若住三空中，随用何门观而断结使，是名住三解脱门。若行人住地中时，应观六地：一者白骨观地、二者性地、三者八人地、四者薄地、五者离欲地、六者已作地，是名住地。 “见谛中所应断者有六：一身见、二疑、三戒取、四向恶道欲、五向恶道恚、六向恶道痴。修道所应断：一欲染、二恚、三色染、四无色染、五无明、六慢、七调。断 现代汉语译本： ‘灭聚’是指修行者对于烦恼生起之处的法，产生过患的认识。眼睛所见的身色，乃至意识所对的法，都应作无常、无我的观想。认识到眷属是无常、痛苦、疾病、毒疮、毒箭刺身、空无我的。通过这样的观想，能够断除一切烦恼，这就是所谓的‘灭聚处’。 想要断除烦恼，需要修习五种观行：无常行、苦行、无我行、寂灭法、空行。无常行，是指念念不住，受到病痛破坏的侵扰，这叫做无常。苦，就像毒疮、疾病、毒箭刺入内心，事物坏灭产生痛苦，这叫做苦行。空，是指观照自我以及我所拥有的，都如幻化一般，没有真实的体性，这叫做空。无我行，是指观照一切诸法都没有‘我’的存在。无常和苦这两种观行，总括地观照一切有漏法；空和无我这两种观行，普遍地观照有漏法和无漏法。寂灭的意义，是没有生死变异，所以叫做寂灭法。因此，修行者应当经常将心专注于这五种观行。 所观照的境界，包括五阴（色、受、想、行、识），十二入（眼、耳、鼻、舌、身、意六根及其对应的色、声、香、味、触、法六尘），十八界（六根、六尘、六识），十二因缘，乃至修习六念处观，以及寂灭法身念处、安般念处，乃至四无量心念处（慈、悲、喜、舍），食物不净想，乃至断想，这些在《杂阿含经》中应该广泛了解。如果作白骨观、坏想，从脚到头作不净观，乃至散灭想，这些是心所缘的境界。如果安住于三空（空解脱门、无相解脱门、无作解脱门）中，随意运用哪一种方法观照来断除结使，这叫做安住于三解脱门。如果修行人安住于地中时，应当观照六地：一是白骨观地、二是性地、三是八人地、四是薄地、五是离欲地、六是已作地，这叫做安住于地。 在见谛（dṛṣṭi-satya）中所应当断除的有六种：一身见（satkāya-dṛṣṭi），二疑（vicikicchā），三戒禁取（śīlabbata-parāmarsa），四趣向恶道欲，五趣向恶道恚，六趣向恶道痴。修道所应当断除的有：一欲染（kāma-rāga），二恚（dveṣa），三色染（rūpa-rāga），四无色染（arūpa-rāga），五无明（avidyā），六慢（māna），七调。
English
English version: ‘Extinguishing Aggregates’ refers to the practitioner generating a perception of fault in the dharmas where afflictions arise. Regarding the forms seen by the eye, and even the dharmas cognized by the mind, one should contemplate impermanence (anitya) and non-self (anātman). Recognize that relatives are impermanent, suffering (duḥkha), disease, sores, poisonous arrows piercing the body, empty, and without self. Through such contemplation, one can sever all afflictions; this is what is called ‘the place of extinguishing aggregates.’ To sever afflictions, one must practice five contemplations: contemplation of impermanence, contemplation of suffering, contemplation of non-self, contemplation of quiescence, and contemplation of emptiness. Contemplation of impermanence means that thoughts are constantly changing and subject to the addition of disease and decay; this is called impermanence. Suffering is like a sore, a disease, an arrow entering the heart, or the pain arising from the destruction of things; this is called contemplation of suffering. Emptiness means contemplating that oneself and what belongs to oneself are like illusions, without any real substance; this is called emptiness. Contemplation of non-self means contemplating that all dharmas are without a self. The two contemplations of impermanence and suffering encompass all contaminated dharmas, while the two contemplations of emptiness and non-self encompass both contaminated and uncontaminated dharmas. The meaning of quiescence is the absence of birth, death, change, and alteration; therefore, it is called the dharma of quiescence. Therefore, the practitioner should always focus the mind on these five contemplations. The objects of contemplation include the five skandhas (pañca-skandha) (form, feeling, perception, mental formations, consciousness), the twelve āyatanas (dvādaśa-āyatana) (six sense bases and their corresponding objects), the eighteen dhātus (aṣṭādaśa-dhātu) (six sense bases, six objects, six consciousnesses), the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), and even practicing the six recollections (ṣaṭ-anusmṛti), as well as the recollection of the body as quiescent dharma, mindfulness of breathing (ānāpānasmṛti), and even the four immeasurable minds (catasro-apramāṇāni) (loving-kindness, compassion, sympathetic joy, equanimity), the perception of food as impure, and even the perception of cessation. These should be widely understood in the *Saṃyukta Āgama*. If one practices the white bone contemplation, the contemplation of decay, from the feet to the head practicing the contemplation of impurity, and even the contemplation of disintegration, these are the objects of the mind's focus. If one dwells in the three emptinesses (three doors to liberation), using whichever method of contemplation to sever the fetters, this is called dwelling in the three doors to liberation. If a practitioner dwells in the ground, one should contemplate the six grounds: first, the ground of white bone contemplation; second, the ground of nature; third, the ground of the eighth person; fourth, the ground of thinness; fifth, the ground of detachment; sixth, the ground of having acted; this is called dwelling in the ground. Among the things that should be severed in seeing the truth (dṛṣṭi-satya) are six: first, self-view (satkāya-dṛṣṭi); second, doubt (vicikicchā); third, clinging to rules and rituals (śīlabbata-parāmarsa); fourth, inclination towards evil paths of desire; fifth, inclination towards evil paths of hatred; sixth, inclination towards evil paths of delusion. Among the things that should be severed in cultivation are: first, desire-attachment (kāma-rāga); second, hatred (dveṣa); third, form-attachment (rūpa-rāga); fourth, formless-attachment (arūpa-rāga); fifth, ignorance (avidyā); sixth, pride (māna); seventh, restlessness. --------------------------------------------------------------------------------
Chinese
如此七烦恼，便得证果，断三结得须陀洹；欲染恚薄故得斯陀含；欲染恚断故得阿那含；一切结尽故名阿罗汉。是故言此等断故得果。以果分别于人，得须陀洹果故名须陀洹，得斯陀含果故名斯陀含，得阿那含果故名阿那含，得阿罗汉果故名阿罗汉。是名断聚集处。 “比丘毗尼受具足者，或应或不应，乃至齐量或应或不应或听或不听，应齐量听、不应不听。有犯不犯，如法者不犯、不如法者犯。如此次第应推。钵乃至房，应不应如上文所说。一切受具足人相应者，钵囊、革屣、针筒、禅带、袈裟、钩纽绳、腰绳、盛眼药筒、药𣛰药器、头上帽、水漉。如是等物有应不应，是名比丘毗尼。比丘尼毗尼者，受具足比丘尼或应或不应，若齐量者不犯、不齐量者犯，亦应次第推钵乃至房。若诸比丘尼得钵，即日受持一，余者若作净施若遣与人。若泥洹僧、僧竭支如上说，覆疮巾如上说，浴衣如上说。衣乃至房，如比丘经中说。式叉摩尼得自取食，今日取明日得食，余者皆如大比丘尼法学。是名比丘尼毗尼。 “少分毗尼者，比丘有二百五十法；比丘尼有五百法；式叉摩尼如大比丘尼法，但除自取食食、取已至明日故得食；沙弥尼、优婆塞、优婆夷各自有戒，皆是其人毗尼。是名少分毗尼。 “一切处毗尼 现代汉语译本： 如此去除七种烦恼，便能证得果位，断除三种结缚，证得须陀洹果（Sotapanna，入流果）；减薄欲染和嗔恚，证得斯陀含果（Sakadagami，一来果）；断除欲染和嗔恚，证得阿那含果（Anagami，不还果）；一切结缚都断尽，便称为阿罗汉（Arahat，无学果）。因此说，断除这些烦恼才能证得果位。根据所证得的果位来区分修行者，证得须陀洹果的称为须陀洹，证得斯陀含果的称为斯陀含，证得阿那含果的称为阿那含，证得阿罗汉果的称为阿罗汉。这就是所谓的断除烦恼聚集之处。 ‘受过具足戒的比丘尼，有些事情可以做，有些事情不可以做，乃至适量的可以做，不适量的就不可以做，可以听从的可以听从，不可以听从的就不可以听从，应该适量地听从，不应该不听从。有犯戒和不犯戒的情况，如法的就不犯戒，不如法的就犯戒。应该这样依次类推。钵（patra，食器）乃至房舍，可以或不可以，都如前面所说的。一切受过具足戒的人都应该有的物品，包括钵囊（patra-nemi，装钵的袋子）、革屣（upahana，鞋子）、针筒（suci-ghara，装针的容器）、禅带（kayabandhana，束腰带）、袈裟（kasaya，僧衣）、钩纽绳（bandhana，系物绳）、腰绳（kayabandhana，束腰带）、盛眼药筒（anjana-salaka，装眼药的容器）、药𣛰（bhesajja，药物）药器（bhesajja-patra，装药的容器）、头上帽（sisa-patta，帽子）、水漉（udaka-sodhana，滤水器）。像这些物品，有些是应该有的，有些是不应该有的，这就是比丘尼的戒律。 比丘尼的戒律是，受过具足戒的比丘尼，有些事情可以做，有些事情不可以做，如果适量地做就不犯戒，不适量地做就犯戒，也应该依次类推钵乃至房舍。如果比丘尼得到钵，当天就应该受持一个，其余的可以作为净施（dana，布施）或者送给别人。至于泥洹僧（nivasa，下裙）、僧竭支（samkaksika，覆肩衣），覆疮巾（paticchadani，盖疮布），浴衣（udakasatika，沐浴时穿的衣服），都如前面所说。衣服乃至房舍，都如比丘的戒经中所说。式叉摩尼（siksamana，学戒女）可以自己取食物，今天取了明天可以吃，其余的都按照大比丘尼的戒法学习。这就是比丘尼的戒律。 ‘少分戒律是指，比丘有二百五十条戒律；比丘尼有五百条戒律；式叉摩尼按照大比丘尼的戒法，但是可以自己取食物，取了食物可以留到第二天吃；沙弥尼（sramaneri，小沙弥尼）、优婆塞（upasaka，近事男）、优婆夷（upasika，近事女）各自有戒律，这些都是他们各自的戒律。这就是所谓的少分戒律。 ‘一切处戒律’
English
English version: Thus, by eliminating these seven afflictions, one can attain the fruit, severing the three bonds and attaining Sotapanna (须陀洹果, Stream-enterer); by thinning the lust and hatred, one attains Sakadagami (斯陀含果, Once-returner); by completely severing lust and hatred, one attains Anagami (阿那含果, Non-returner); when all bonds are exhausted, one is called Arahat (阿罗汉果, Worthy One). Therefore, it is said that one attains the fruit by severing these. People are distinguished by the fruit they attain; one who attains the fruit of Sotapanna is called Sotapanna, one who attains the fruit of Sakadagami is called Sakadagami, one who attains the fruit of Anagami is called Anagami, and one who attains the fruit of Arahat is called Arahat. This is called the place where afflictions are severed. 'A Bhikkhuni (比丘尼, fully ordained nun) who has received the full ordination, some things she may do, and some things she may not do, even to a certain extent she may do, and beyond that extent she may not do, some things she may listen to, and some things she may not listen to, she should listen to what is appropriate, and should not fail to listen to what is not. There are offenses and non-offenses; what is in accordance with the Dharma is not an offense, and what is not in accordance with the Dharma is an offense. This order should be followed. Whether a bowl (patra, 钵) or even a dwelling should be allowed or not should be as stated above. All those who have received full ordination should have the following items: a bowl bag (patra-nemi, 钵囊), sandals (upahana, 革屣), a needle case (suci-ghara, 针筒), a meditation belt (kayabandhana, 禅带), a robe (kasaya, 袈裟), a hook and loop (bandhana, 钩纽绳), a waist cord (kayabandhana, 腰绳), an eye medicine container (anjana-salaka, 盛眼药筒), medicine (bhesajja, 药𣛰) and medicine container (bhesajja-patra, 药器), a head covering (sisa-patta, 头上帽), and a water strainer (udaka-sodhana, 水漉). Whether such items should be allowed or not, this is the Bhikkhuni's Vinaya. The Bhikkhuni's Vinaya is that a Bhikkhuni who has received full ordination, some things she may do, and some things she may not do, if she does things in moderation, she does not commit an offense, but if she does things immoderately, she commits an offense, and she should also follow the order of the bowl and the dwelling. If the Bhikkhuni receives a bowl, she should keep one on that day, and the rest she can give as a pure offering (dana, 净施) or give to others. As for the nivasa (泥洹僧, lower garment), the samkaksika (僧竭支, shoulder covering), the wound covering cloth (paticchadani, 覆疮巾), and the bathing cloth (udakasatika, 浴衣), they are as described above. The robes and even the dwelling are as described in the Bhikkhu's (比丘) Sutra. The siksamana (式叉摩尼, novice nun) may take food for herself, and she may take food today and eat it tomorrow, and the rest should be learned according to the rules of the Mahabhikkhuni (大比丘尼). This is the Bhikkhuni's Vinaya. 'The minor Vinaya refers to the fact that a Bhikkhu has 250 precepts; a Bhikkhuni has 500 precepts; a siksamana follows the rules of the Mahabhikkhuni, but she may take food for herself, and she may take food and keep it until the next day to eat; a sramaneri (沙弥尼, female novice), an upasaka (优婆塞, male lay follower), and an upasika (优婆夷, female lay follower) each have their own precepts, and these are their respective Vinayas. This is called the minor Vinaya. 'The Vinaya in all places' --------------------------------------------------------------------------------