English
English version: Craving for fine clothing, feeling confused and agitated while caressing one's chest. If obtained, using them lawfully, without generating attachment, indulgence, confusion, agitation, concealment, protection, hoarding, or accumulation. While using them, being able to see the faults within them, and with correct knowledge, departing from them. Because they are content with the clothing they obtain, they never boast about themselves or belittle others, and they are able to diligently strive, maintaining right knowledge and mindfulness. This is called abiding in the ancient noble lineage. The second is a Bhikshu (monk) who is content with the food he obtains, with detailed explanations as before. The third is a Bhikshu who is content with the bedding he obtains, with detailed explanations as before. The fourth is a Bhikshu who loves cessation, loves tranquility, diligently follows the practice of ceasing desire and joy, loves cultivation, loves tranquility, diligently follows the practice of cultivating desire and joy. Because they thus cease and cultivate desire and joy, they never boast about themselves or belittle others, and they are able to diligently strive, maintaining right knowledge and mindfulness. This is called abiding in the ancient noble lineage. What is the noble lineage of contentment with whatever clothing is obtained? The answer is: The various wholesome dharmas, both conditioned (saṃskṛta) and unconditioned (asaṃskṛta) paths, that arise from the increase of contentment with whatever clothing is obtained, are called the noble lineage of contentment with whatever clothing is obtained. What is the noble lineage of contentment with whatever food is obtained? The answer is: The various wholesome dharmas, both conditioned and unconditioned paths, that arise from the increase of contentment with whatever food is obtained, are called the noble lineage of contentment with whatever food is obtained. What is the noble lineage of contentment with whatever bedding is obtained? The answer is: The various wholesome dharmas, both conditioned and unconditioned paths, that arise from the increase of contentment with whatever bedding is obtained, are called the noble lineage of contentment with whatever bedding is obtained. What is the noble lineage of loving cessation and cultivation? The answer is: The various wholesome dharmas, both conditioned and unconditioned paths, that arise from the increase of loving cessation and cultivation, are called the noble lineage of loving cessation and cultivation. The four Śrāmaṇya-phala (four fruits of a renunciate) are: first, Srotaāpanna-phala (stream-enterer fruit); second, Sakṛdāgāmi-phala (once-returner fruit); third, Anāgāmi-phala (non-returner fruit); fourth, Arhat-phala (Arhat fruit). What is Srotaāpanna-phala? The answer is: Srotaāpanna-phala has two types: first, saṃskṛta (conditioned); second, asaṃskṛta (unconditioned). What is the conditioned Srotaāpanna-phala? It refers to all the dharmas that need to be learned when attaining the Srotaāpanna-phala, whether already obtained, currently being obtained, or to be obtained in the future. This is called the conditioned Srotaāpanna-phala. What is the unconditioned Srotaāpanna-phala? It refers to all the pratisaṃkhyā-nirodha (cessation through wisdom) when attaining the Srotaāpanna-phala, whether already obtained, currently being obtained, or to be obtained in the future. This is called the unconditioned Srotaāpanna-phala. The Sakṛdāgāmi-phala and Anāgāmi-phala should be understood in the same way. Ar --------------------------------------------------------------------------------
Chinese
罗汉果云何？答：阿罗汉果有二种：一、有为；二、无为。有为阿罗汉果者，谓证阿罗汉果时所有无学法，或已得或今得或当得，是名有为阿罗汉果。无为阿罗汉果者，谓证阿罗汉果时所有择灭，或已得或今得或当得，是名无为阿罗汉果。 第二嗢柁南曰： 二四法有九， 谓支净智力， 处蕴依迹法， 各四智有二。 有四预流支、四证净、四智、四力、四处、四蕴、四依、四法迹、四应证法。智有二门，余八各一。 四预流支者，一、亲近善士；二、听闻正法；三、如理作意；四、法随法行。云何亲近善士？答：善士者，谓佛及弟子。复次诸有补特伽罗具戒具德，离诸瑕秽成调善法，堪绍师位成就胜德，知羞悔过、善守好学，具知具见、乐思择、爱称量、喜观察、性聪敏、具觉慧、息追求、有慧类、离贪趣贪灭、离瞋趣瞋灭、离痴趣痴灭、调顺趣调顺、寂静趣寂静、解脱趣解脱，具如是等诸胜功德，是名善士。若能于此所说善士，亲近承事恭敬供养，如是名为亲近善士。云何听闻正法？答：正法者，谓前说善士，未显了处为正显了、未开悟处为正开悟，以慧通达深妙句义，方便为他宣说施设安立开示，以无量门正为开示，苦真是苦、集真是集、灭真是灭、道真是道，如是等名正法。 现代汉语译本 什么是阿罗汉果？回答：阿罗汉果有两种：一、有为；二、无为。什么是有为阿罗汉果？是指证得阿罗汉果时所拥有的所有无学法，或者已经得到，或者现在得到，或者将来得到，这称为有为阿罗汉果。什么是无为阿罗汉果？是指证得阿罗汉果时所拥有的所有择灭（Nirvana，涅槃），或者已经得到，或者现在得到，或者将来得到，这称为无为阿罗汉果。 第二首偈颂说： 二四法有九， 谓支净智力， 处蕴依迹法， 各四智有二。 有四种预流支（stream-entry factors）、四种证净（assurance）、四种智（wisdom）、四种力（powers）、四种处（foundations）、四种蕴（aggregates）、四种依（supports）、四种法迹（traces of the Dharma）、四种应证法（laws to be proven）。智有两门，其余八种各有一门。 四种预流支是什么？一、亲近善士；二、听闻正法；三、如理作意；四、法随法行。什么是亲近善士？回答：善士，指的是佛（Buddha）以及佛的弟子。进一步说，那些具有戒律、具有德行，远离各种瑕疵，成就调顺善良之法，堪能继承师位，成就殊胜功德，知羞耻而悔过，善于守护所学，勤奋好学，具有正确的知识和见解，乐于思考选择，喜爱衡量，喜欢观察，天性聪敏，具有觉悟的智慧，停止追求，具有智慧的种类，远离贪欲而贪欲止息，远离嗔恚而嗔恚止息，远离愚痴而愚痴止息，调顺而趋向调顺，寂静而趋向寂静，解脱而趋向解脱，具备像这样等等的各种殊胜功德，这样的人称为善士。如果能够对于这些所说的善士，亲近承事，恭敬供养，这样就称为亲近善士。什么是听闻正法？回答：正法，指的是前面所说的善士，对于未显明的地方正确地显明，对于未开悟的地方正确地开悟，以智慧通达深奥微妙的语句和意义，方便地为他人宣说、施设、安立、开示，以无量的方法正确地开示，苦谛（suffering）的真相是苦，集谛（origin of suffering）的真相是集，灭谛（cessation of suffering）的真相是灭，道谛（path to the cessation of suffering）的真相是道，像这些等等称为正法。
English
English version What is the fruit of an Arhat (罗汉果)? Answer: There are two kinds of Arhat fruit: one is conditioned (有为), and the other is unconditioned (无为). What is the conditioned Arhat fruit? It refers to all the non-learning dharmas (无学法) possessed when attaining the Arhat fruit, whether they have been obtained, are being obtained now, or will be obtained in the future. This is called the conditioned Arhat fruit. What is the unconditioned Arhat fruit? It refers to all the cessation through discernment (择灭, Nirvana) possessed when attaining the Arhat fruit, whether they have been obtained, are being obtained now, or will be obtained in the future. This is called the unconditioned Arhat fruit. The second verse says: Two fours have nine, namely, factors, purity, wisdom, power, Realms, aggregates, supports, traces of Dharma, each four, wisdom has two. There are four stream-entry factors (预流支), four assurances (证净), four wisdoms (智), four powers (力), four foundations (处), four aggregates (蕴), four supports (依), four traces of the Dharma (法迹), and four laws to be proven (应证法). Wisdom has two doors, and the other eight each have one door. What are the four stream-entry factors? First, associating with virtuous friends; second, listening to the true Dharma; third, proper reflection; fourth, practicing the Dharma in accordance with the Dharma. What is associating with virtuous friends? Answer: Virtuous friends refer to the Buddha (佛) and his disciples. Furthermore, those individuals who possess precepts, possess virtues, are free from all flaws, accomplish the Dharma of taming and goodness, are capable of succeeding the teacher's position, accomplish superior virtues, know shame and repent of faults, are good at guarding what they have learned, are diligent and eager to learn, possess correct knowledge and views, are fond of thinking and choosing, love to measure, like to observe, are naturally intelligent, possess the wisdom of awakening, cease pursuing, possess the kind of wisdom, are free from greed and greed ceases, are free from hatred and hatred ceases, are free from delusion and delusion ceases, are tamed and tend towards taming, are tranquil and tend towards tranquility, are liberated and tend towards liberation, possessing such various superior virtues, such people are called virtuous friends. If one can approach, serve, respect, and make offerings to these virtuous friends as described, this is called associating with virtuous friends. What is listening to the true Dharma? Answer: The true Dharma refers to the virtuous friends mentioned earlier, who correctly reveal what has not been revealed, correctly enlighten what has not been enlightened, use wisdom to understand profound and subtle phrases and meanings, conveniently explain, establish, set up, and show to others, and correctly show with immeasurable methods that the truth of suffering (苦谛) is suffering, the truth of the origin of suffering (集谛) is the origin, the truth of the cessation of suffering (灭谛) is cessation, and the truth of the path to the cessation of suffering (道谛) is the path, and so on. These are called the true Dharma. --------------------------------------------------------------------------------
Chinese
若能于此所说正法，乐听乐闻、乐受持乐究竟、乐解了乐观察、乐寻思乐推究、乐通达乐触乐证乐作证，为闻法故不惮艰辛，为受持故数以耳根对说法音发胜耳识，如是名为听闻正法。云何如理作意？答：于耳所闻耳识所了无倒法义，耳识所引令心专注，随摄等摄作意发意，审正思惟心警觉性，如是名为如理作意。云何法随法行？答：如理作意所引出离远离所生诸胜善法，修习坚住无间精勤，如是名为法随法行。 四证净者，如契经说，成就四法说名预流。何等为四？一、佛证净；二、法证净；三、僧证净；四、圣所爱戒。云何佛证净？答：如世尊说：苾刍当知，此圣弟子以如是相随念诸佛，谓此世尊是如来、阿罗汉、正等觉、明行圆满、善逝、世间解、无上丈夫调御士、天人师、佛、薄伽梵。彼以此相随念诸佛，见为根本证智相应，诸信信性现前信性随顺印可，爱慕爱慕性，心澄心净，是名佛证净。云何法证净？答：如世尊说：苾刍当知，此圣弟子以如是相随念正法，谓佛正法善说、现见、无热、应时、引导、近观、智者内证。彼以此相随念正法，见为根本证智相应，诸信信性现前信性随顺印可，爱慕爱慕性，心澄心净，是名法证净。云何僧证净？答：如世尊说：苾刍当知，此圣弟子以如是相随念于僧，谓佛 现代汉语译本：如果对于此处所说的正法，喜欢听闻、喜欢接受和奉持、喜欢究竟通达、喜欢理解和观察、喜欢寻求和思考、喜欢推敲和研究、喜欢通达、喜欢接触、喜欢证悟、喜欢作证，为了听闻佛法而不怕艰难困苦，为了接受和奉持佛法而多次用耳根对着说法之音发出殊胜的耳识，这样就叫做听闻正法。什么是如理作意呢？回答：对于耳朵所听到的、耳识所了解的没有颠倒的佛法义理，耳识所引导的令心专注，随着收摄、平等收摄而作意和发起意念，审慎而正确地思维，保持心的警觉性，这样就叫做如理作意。什么是法随法行呢？回答：如理作意所引导的、从出离和远离中产生的各种殊胜的善法，修习使之坚固安住，没有间断地精进勤勉，这样就叫做法随法行。 四种证净是指什么呢？就像契经里所说，成就四种法就叫做预流（Sotapanna，入流者）。是哪四种呢？一、佛证净；二、法证净；三、僧证净；四、圣所爱戒。什么是佛证净呢？回答：就像世尊所说：‘比丘（Bhikkhu，佛教出家人）们应当知道，这位圣弟子以这样的方式随念诸佛，说这位世尊是如来（Tathagata，如实而来者）、阿罗汉（Arahat，应供，杀贼，无生）、正等觉（Sammasambuddha，正自觉悟者）、明行圆满（Vijja-carana-sampanno，具足智慧和德行）、善逝（Sugata，善于逝世者）、世间解（Lokavidu，了解世间者）、无上丈夫调御士（Anuttaro purisa-damma-sarathi，无上的调御丈夫）、天人师（Sattha deva-manussanam，天和人的导师）、佛（Buddha，觉悟者）、薄伽梵（Bhagavan，世尊）。’他以这样的方式随念诸佛，以见为根本，与证智相应，各种信心、信性、现前信性随顺印可，爱慕、爱慕性，心澄净，这就叫做佛证净。什么是法证净呢？回答：就像世尊所说：‘比丘们应当知道，这位圣弟子以这样的方式随念正法，说佛的正法善于宣说、现见、没有热恼、应时、引导、可以近观、智者可以自己证悟。’他以这样的方式随念正法，以见为根本，与证智相应，各种信心、信性、现前信性随顺印可，爱慕、爱慕性，心澄净，这就叫做法证净。什么是僧证净呢？回答：就像世尊所说：‘比丘们应当知道，这位圣弟子以这样的方式随念僧伽（Samgha，僧团），说佛