Chinese
诸杂染能感后有、有极炽然苦异熟果、能引后世生老死法，深生愧耻，是名愧财。云何闻财？答：如世尊说：苾刍当知，有圣弟子，多闻闻持其闻积集，谓佛所说无上法要，初中后善文义巧妙，纯一圆满清白梵行。彼于如是无上法要，具足多闻能持语义，极善通利心无散乱见善通达，是名闻财。云何舍财？答：如世尊说：苾刍当知，有圣弟子，于为悭垢所缠众中能离悭垢，虽住居家而心无著，能行惠舍能舒手施，常乐弃舍好设祠祀，惠舍具足，于行施时平等分布，是名舍财。云何慧财？答：如世尊说：苾刍当知，有圣弟子，能如实知，此是苦圣谛、此是苦集圣谛、此是苦灭圣谛、此是趣苦灭道圣谛，是名慧财。此中世尊说伽他曰： “男子或女人， 具信戒惭愧， 闻舍慧财者， 真富贵应知。 我说彼大士， 不虚度一生， 常生天人中， 受富贵妙乐。” 七力者，云何为七？答：一、信力；二、精进力；三、惭力；四、愧力；五、念力；六、定力；七、慧力。云何信力？答：如世尊告诸苾刍言：有圣弟子，于如来所修植净信，乃至广说，是名信力。云何精进力？答：如世尊说：为令已生恶不善法断故起欲，乃至广说四种正胜，是名精进力。云何惭力？答：如世尊说：有具惭者：于可惭羞 现代汉语译本： 什么是愧财？答：对于各种杂染（诸杂染），能够感召后有的产生，带来极其炽盛的痛苦异熟果报，能够引导后世的生老死等法则，内心深感愧疚和羞耻，这叫做愧财。 什么是闻财？答：正如世尊所说：‘比丘们应当知道，有圣弟子，博学多闻，受持所闻，积累所闻，也就是佛所说的无上法要，开头、中间、结尾都很好，文辞和意义都很巧妙，纯正、圆满、清净的梵行。他们对于这样无上的法要，充分地博学多闻，能够受持其语义，极其精通，内心没有散乱，见解通达，这叫做闻财。’ 什么是舍财？答：正如世尊所说：‘比丘们应当知道，有圣弟子，对于被悭吝污垢所缠绕的众生，能够远离悭吝污垢，即使居住在家，内心也没有执着，能够施行布施，能够伸出手来施舍，经常乐于放弃，喜欢设置祭祀，布施的行为很完备，在行布施的时候能够平等地分配，这叫做舍财。’ 什么是慧财？答：正如世尊所说：‘比丘们应当知道，有圣弟子，能够如实地知道，‘这是苦圣谛（Dukkha Satya，关于苦的真理），这是苦集圣谛（Dukkha Samudaya Satya，关于苦的起因的真理），这是苦灭圣谛（Dukkha Nirodha Satya，关于苦的止息的真理），这是趣苦灭道圣谛（Dukkha Nirodha Gamini Patipada Satya，关于通往苦的止息的道路的真理）’，这叫做慧财。’ 这里世尊说了偈颂： ‘男子或女人， 具备信心、戒律、惭愧， 听闻、布施、具有智慧财富的人， 应当知道他们才是真正富贵的人。 我说这些大士， 不会虚度一生， 常常生在天界和人间， 享受富贵和美妙的快乐。’ 什么是七力？答：一、信力；二、精进力；三、惭力；四、愧力；五、念力；六、定力；七、慧力。 什么是信力？答：正如世尊告诉各位比丘：‘有圣弟子，对于如来（Tathagata）所修植的清净信心’，乃至广说，这叫做信力。 什么是精进力？答：正如世尊所说：‘为了使已经产生的恶不善法断除而生起意愿’，乃至广说四种正胜，这叫做精进力。 什么是惭力？答：正如世尊所说：‘有具备惭愧心的人：对于可惭羞的事情’
English
English version: What is 'shame wealth' (Hri-dhana)? The answer is: Feeling deep shame and remorse for various defilements (zhū zá rǎn) that can cause future existence, bring extremely intense suffering as a result of maturation, and lead to the laws of birth, old age, and death in future lives, this is called 'shame wealth'. What is 'learning wealth' (Śruta-dhana)? The answer is: As the World Honored One (世尊, Shìzūn) said: 'Monks, you should know that there are noble disciples who are learned, uphold what they have heard, and accumulate what they have heard. That is, the supreme Dharma (法, Dharma) taught by the Buddha (佛, Buddha), which is good in the beginning, middle, and end, with skillful words and meanings, and is pure, complete, and a pure Brahma-conduct (梵行, Brahmacarya). They are fully learned in such supreme Dharma, able to uphold its meaning, extremely proficient, with minds free from distraction, and with clear understanding. This is called 'learning wealth'.' What is 'generosity wealth' (Tyaga-dhana)? The answer is: As the World Honored One said: 'Monks, you should know that there are noble disciples who, among beings entangled by the defilement of stinginess, are able to be free from the defilement of stinginess. Even though they live at home, their minds are without attachment, able to practice generosity, able to extend their hands to give, always delighting in giving up, liking to set up sacrifices, complete in the act of giving, and able to distribute equally when giving. This is called 'generosity wealth'.' What is 'wisdom wealth' (Prajna-dhana)? The answer is: As the World Honored One said: 'Monks, you should know that there are noble disciples who are able to truly know: 'This is the Noble Truth of Suffering (Dukkha Satya), this is the Noble Truth of the Arising of Suffering (Dukkha Samudaya Satya), this is the Noble Truth of the Cessation of Suffering (Dukkha Nirodha Satya), this is the Noble Truth of the Path Leading to the Cessation of Suffering (Dukkha Nirodha Gamini Patipada Satya)'. This is called 'wisdom wealth'.' Here, the World Honored One spoke a verse: 'Men or women, who possess faith, discipline, shame, and remorse, those who have the wealth of learning, generosity, and wisdom, should be known as truly rich and noble. I say that these great beings do not waste their lives, they are constantly born in the heavens and among humans, enjoying wealth and wonderful happiness.' What are the seven powers (sapta-bala)? The answer is: One, the power of faith (Śraddha-bala); two, the power of diligence (Vīrya-bala); three, the power of shame (Hri-bala); four, the power of remorse (Apatrāpya-bala); five, the power of mindfulness (Smṛti-bala); six, the power of concentration (Samādhi-bala); seven, the power of wisdom (Prajna-bala). What is the power of faith? The answer is: As the World Honored One told the monks: 'There are noble disciples who cultivate pure faith in the Tathagata (如来, Tathāgata)', and so on, extensively explained. This is called the power of faith. What is the power of diligence? The answer is: As the World Honored One said: 'To generate the desire to abandon already arisen evil and unwholesome dharmas', and so on, extensively explaining the four right exertions. This is called the power of diligence. What is the power of shame? The answer is: As the World Honored One said: 'Those who possess shame: towards shameful things' --------------------------------------------------------------------------------
Chinese
恶不善法：乃至广说：是名惭力。云何愧力？答：如世尊说：有住愧者，于可愧耻恶不善法，乃至广说，是名愧力。云何念力？答：如世尊说，于此内身住循身观，乃至广说四种念住，是名念力。云何定力？答：如世尊说：离欲恶不善法，有寻有伺离生喜乐初静虑具足住，广说乃至第四静虑具足住，是名定力。云何慧力？答：如世尊告诸苾刍言：有圣弟子，能如实知此是苦圣谛，乃至广说，是名慧力。此中世尊说伽他曰： “若有诸苾刍， 具信勤惭愧， 及念定慧力， 速得尽众苦。” 说一切有部集异门足论卷第十六 大正藏第 26 册 No. 1536 阿毗达磨集异门足论 阿毗达磨集异门足论卷第十七 尊者舍利子说 三藏法师玄奘奉 诏译 七法品第八之二 七非妙法者，云何为七？答：一、不信；二、无惭；三、无愧；四、懈怠；五、失念；六、不定；七、恶慧。云何不信？答：诸不信不信性、不现前信性，不随顺、不印可、不已忍乐、不当忍乐、不现忍乐，心不清净，是名不信。云何无惭？答：诸无惭乃至广说，是名无惭。云何无愧？答：诸无愧乃至广说，是名无愧。云何懈怠？答：诸下精进性、劣精进性、怯精进性、惧精进性，广说乃至心懈 现代汉语译本 恶不善法：乃至广说：是名惭力。（惭力：因羞耻而产生的力量）云何愧力？答：如世尊说：有住愧者，于可愧耻恶不善法，乃至广说，是名愧力。（愧力：因羞愧而产生的力量）云何念力？答：如世尊说，于此内身住循身观，乃至广说四种念住，是名念力。（念力：专注的力量）云何定力？答：如世尊说：离欲恶不善法，有寻有伺离生喜乐初静虑具足住，广说乃至第四静虑具足住，是名定力。（定力：禅定的力量）云何慧力？答：如世尊告诸苾刍言：有圣弟子，能如实知此是苦圣谛，乃至广说，是名慧力。（慧力：智慧的力量）此中世尊说伽他曰： ‘若有诸苾刍， 具信勤惭愧， 及念定慧力， 速得尽众苦。’ 说一切有部集异门足论卷第十六 大正藏第 26 册 No. 1536 阿毗达磨集异门足论 阿毗达磨集异门足论卷第十七 尊者舍利子说 三藏法师玄奘奉 诏译 七法品第八之二 七非妙法者，云何为七？答：一、不信；二、无惭；三、无愧；四、懈怠；五、失念；六、不定；七、恶慧。云何不信？答：诸不信不信性、不现前信性，不随顺、不印可、不已忍乐、不当忍乐、不现忍乐，心不清净，是名不信。（不信：缺乏信仰）云何无惭？答：诸无惭乃至广说，是名无惭。（无惭：不知羞耻）云何无愧？答：诸无愧乃至广说，是名无愧。（无愧：不觉羞愧）云何懈怠？答：诸下精进性、劣精进性、怯精进性、惧精进性，广说乃至心懈
English
English version What is the power of shame regarding evil and unwholesome dharmas? The answer is as follows: As the World-Honored One said, those who abide in shame are ashamed of evil and unwholesome dharmas that are worthy of shame, and so on. This is called the power of shame (Hrī-bala). What is the power of remorse? The answer is as follows: As the World-Honored One said, those who abide in remorse are remorseful of evil and unwholesome dharmas that are worthy of remorse, and so on. This is called the power of remorse (Apatrāpya-bala). What is the power of mindfulness? The answer is as follows: As the World-Honored One said, abiding in the contemplation of the body within this body, and so on, the four foundations of mindfulness are extensively explained. This is called the power of mindfulness (Smṛti-bala). What is the power of concentration? The answer is as follows: As the World-Honored One said, having detached from desires, evil, and unwholesome dharmas, with initial application and sustained application, joy and pleasure born of detachment, one abides in the first dhyana, fully possessing it, and so on, up to abiding in the fourth dhyana, fully possessing it. This is called the power of concentration (Samādhi-bala). What is the power of wisdom? The answer is as follows: The World-Honored One told the Bhikshus, 'There are noble disciples who can truly know that this is the noble truth of suffering,' and so on. This is called the power of wisdom (Prajñā-bala). In this context, the World-Honored One spoke the following gatha: 'If there are Bhikshus, Possessing faith, diligence, shame, and remorse, And the powers of mindfulness, concentration, and wisdom, They will quickly exhaust all suffering.' Sarvāstivāda Abhidharma Sangīti-paryāya-pāda-śāstra, Volume 16 Taisho Tripitaka, Volume 26, No. 1536, Abhidharma Sangīti-paryāya-pāda-śāstra Abhidharma Sangīti-paryāya-pāda-śāstra, Volume 17 Spoken by the Venerable Shariputra (Śāriputra) Translated under Imperial Order by the Tripitaka Master Xuanzang (Hsüan-tsang) Chapter Eight, Section Two: The Seven Dharmas What are the seven non-excellent dharmas? The answer is: 1. Lack of faith (Aśraddhā); 2. Shamelessness (Āhrīkya); 3. Lack of remorse (Anapatrāpya); 4. Laziness (Kausīdya); 5. Loss of mindfulness (Muṣitasmṛtitā); 6. Instability (Asamāhita); 7. Bad wisdom (Durmati). What is lack of faith? The answer is: All lack of faith, the nature of disbelief, the absence of faith, non-compliance, non-acceptance, not having already enjoyed faith, not about to enjoy faith, not presently enjoying faith, the mind being impure, this is called lack of faith. What is shamelessness? The answer is: All shamelessness, and so on, extensively explained, this is called shamelessness. What is lack of remorse? The answer is: All lack of remorse, and so on, extensively explained, this is called lack of remorse. What is laziness? The answer is: All inferior diligence, weak diligence, timid diligence, fearful diligence, extensively explained, up to mental laziness. --------------------------------------------------------------------------------
Chinese
怠懈怠性、心不勇悍不勇悍性，是名懈怠。云何失念？答：诸空念性、虚念性、失念性、心外念性，是名失念。云何不定？答：心散乱性。云何心散乱性？答？诸心散性，若心乱性、心躁扰性、心流荡性、不一境性、不安住性，是名心散乱性。云何恶慧？答：于不如理所引简择，执为如理所引；于如理所引简择，执为不如理所引，是名恶慧。如是七种名非妙法。问：何缘是七名非妙法？答：非妙谓非善士，此是彼法，名非妙法。谓此诸法非善士边可获可得，此是彼士所有现有故，说是七名非妙法。 七妙法者，云何为七？答：一、信；二、惭；三、愧；四、精进；五、念；六、定；七慧。云何信？答：诸信信性、现前信性，随顺印可、已忍乐、当忍乐、现忍乐，心清净，是名信。云何惭？答：诸惭惭性乃至广说，是名惭。云何愧？答：诸愧愧性乃至广说，是名愧。云何精进，答：诸非下精进性乃至广说，是名精进。云何念？答：诸念随念，广说乃至心明记性，是名念。云何定？答：诸心住，广说乃至心一境性，是名定。云何慧？答：于如理所引简择觉为如理所引，于不如理所引简择觉为不如理所引，是名慧。如是七种名为妙法。问：何缘是七名为妙法？答：妙谓善士，此是彼法，故名妙法。谓此诸法唯善士边可 现代汉语译本： 什么是懈怠？回答：就是那些懒惰的习性、心中不勇敢不精进的习性，这叫做懈怠。什么是失念？回答：就是那些空洞的念头、虚假的念头、失去正念的习性、心向外驰求的念头，这叫做失念。什么是不定？回答：就是心散乱的习性。什么是心散乱的习性？回答：就是那些心散漫的习性，像是心烦乱的习性、心躁动的习性、心像流水一样飘荡不定的习性、不能专注于单一境界的习性、不能安住的习性，这些叫做心散乱的习性。什么是恶慧？回答：对于不如理的引导所产生的辨别，却执着地认为是如理的引导；对于如理的引导所产生的辨别，却执着地认为是不如理的引导，这叫做恶慧。像这样的七种（懈怠、失念、不定、恶慧等），叫做非妙法。 问：为什么这七种叫做非妙法？答：‘非妙’指的是非善士，这些是非善士所有的法，所以叫做非妙法。也就是说，这些法不是善良的人可以获得或拥有的，因为这些法是那些不善良的人所有和存在的，所以说这七种叫做非妙法。 什么是七妙法？回答：一、信（śraddhā，信仰）；二、惭（hrī，羞耻于作恶）；三、愧（apatrāpya，对恶行的畏惧）；四、精进（vīrya，努力）；五、念（smṛti，正念）；六、定（samādhi，禅定）；七、慧（prajñā，智慧）。什么是信？回答：就是那些相信的习性、当下生起信心的习性，随顺认可、已经安忍并乐于接受、将要安忍并乐于接受、现在安忍并乐于接受，内心清净，这叫做信。什么是惭？回答：就是那些惭愧的习性，乃至广说，这叫做惭。什么是愧？回答：就是那些羞愧的习性，乃至广说，这叫做愧。什么是精进？回答：就是那些不低下的精进的习性，乃至广说，这叫做精进。什么是念？回答：就是那些念头、随时的念头，广说乃至内心明记的习性，这叫做念。什么是定？回答：就是那些心安住的状态，广说乃至心专注于单一境界的习性，这叫做定。什么是慧？回答：对于如理的引导所产生的辨别，觉知为如理的引导；对于不如理的引导所产生的辨别，觉知为不如理的引导，这叫做慧。像这样的七种，叫做妙法。 问：为什么这七种叫做妙法？答：‘妙’指的是善士，这些是善士所有的法，所以叫做妙法。也就是说，这些法只有善良的人可以