English
English version: What is sloth? Answer: Those habits of laziness, the habits of not being brave and not being diligent in the mind, this is called sloth. What is forgetfulness? Answer: Those empty thoughts, false thoughts, habits of losing mindfulness, thoughts that seek outward, this is called forgetfulness. What is instability? Answer: The habit of a scattered mind. What is the habit of a scattered mind? Answer: Those habits of a scattered mind, such as the habit of a disturbed mind, the habit of a restless mind, the habit of a mind that wanders like flowing water, the habit of not being able to focus on a single state, the habit of not being able to abide, these are called the habits of a scattered mind. What is wrong wisdom? Answer: Regarding the discernment produced by unreasoned guidance, one stubbornly believes it to be reasoned guidance; regarding the discernment produced by reasoned guidance, one stubbornly believes it to be unreasoned guidance, this is called wrong wisdom. These seven (sloth, forgetfulness, instability, wrong wisdom, etc.) are called non-excellent dharmas. Question: Why are these seven called non-excellent dharmas? Answer: 'Non-excellent' refers to non-virtuous people, these are the dharmas possessed by non-virtuous people, so they are called non-excellent dharmas. That is to say, these dharmas cannot be obtained or possessed by virtuous people, because these dharmas are possessed and exist in those non-virtuous people, so it is said that these seven are called non-excellent dharmas. What are the seven excellent dharmas? Answer: One, faith (śraddhā); two, shame (hrī); three, embarrassment (apatrāpya); four, diligence (vīrya); five, mindfulness (smṛti); six, concentration (samādhi); seven, wisdom (prajñā). What is faith? Answer: Those habits of believing, the habit of faith arising in the present moment, according with approval, already enduring and enjoying, about to endure and enjoy, now enduring and enjoying, the mind is pure, this is called faith. What is shame? Answer: Those habits of shame, and so on extensively, this is called shame. What is embarrassment? Answer: Those habits of embarrassment, and so on extensively, this is called embarrassment. What is diligence? Answer: Those habits of non-inferior diligence, and so on extensively, this is called diligence. What is mindfulness? Answer: Those thoughts, constant thoughts, extensively speaking, even the habit of clear recollection in the mind, this is called mindfulness. What is concentration? Answer: Those states of the mind abiding, extensively speaking, even the habit of the mind focusing on a single state, this is called concentration. What is wisdom? Answer: Regarding the discernment produced by reasoned guidance, one knows it to be reasoned guidance; regarding the discernment produced by unreasoned guidance, one knows it to be unreasoned guidance, this is called wisdom. These seven are called excellent dharmas. Question: Why are these seven called excellent dharmas? Answer: 'Excellent' refers to virtuous people, these are the dharmas possessed by virtuous people, so they are called excellent dharmas. That is to say, these dharmas can only be --------------------------------------------------------------------------------
Chinese
获可得，此是彼士所有现有故，说是七名为妙法。 复有七非妙法者，云何为七？答：一、不知法；二、不知义；三、不知时；四、不知量；五、不自知；六、不知众；七、不知补特伽罗有胜有劣。不知法者，谓不了知如来教法，谓契经、应诵、记说、伽他、自说、因缘、譬喻、本事、本生、方广、希法、论议，是名不知法。不知义者，谓不了知彼彼语义，谓如是如是语有如是如是义，是名不知义。不知时者，谓不了知是时非时，谓此时应修止相、此时应修举相、此时应修舍相等，是名不知时。不知量者，谓不了知种种分量，谓所饮所食所尝所啖、若行若住若坐若卧、若睡若觉若语若默、若解劳闷等所有分量，是名不知量。不自知者，谓不了知自德多少，谓自所有若信若戒、若闻若舍若慧若教、若证若念若族姓若辩才等，是名不自知。不知众者，谓不了知众会胜劣，谓此是刹帝利众、此是婆罗门众、此是长者众、此是居士众、此是沙门众、此是外道众，我于此中应如是行、应如是住、应如是坐、应如是语、应如是默等，是名不知众。不知补特伽罗有胜有劣者，谓不了知补特伽罗德行胜劣，谓如是如是补特伽罗有如是如是德行或胜或劣，是名不知补特伽罗有胜有劣。如是七种名非妙法。问：何缘是七名非妙法？答 现代汉语译本： 获得认可，这是那个人所拥有和存在的，所以被称为七种妙法。 又有七种非妙法，是什么呢？回答：一、不知法（dharma，佛法）；二、不知义（artha，意义）；三、不知时（kala，时机）；四、不知量（matra，分量）；五、不自知（atma-jnana，自知之明）；六、不知众（parisa，大众）；七、不知补特伽罗（pudgala，人）有胜有劣。不知法，是指不了解如来的教法，即契经（sutra，经）、应诵（geya，应颂）、记说（vyakarana，记别）、伽他（gatha，偈颂）、自说（udana，自说）、因缘（nidana，因缘）、譬喻（avadana，譬喻）、本事（itivrittaka，本事）、本生（jataka，本生）、方广（vaipulya，方广）、希法（adbhuta-dharma，未曾有法）、论议（upadesa，教诫）。这叫做不知法。不知义，是指不了解各种语句的意义，即如此如此的语句有如此如此的意义。这叫做不知义。不知时，是指不了解是时非时，即此时应修止相（samatha-nimitta，止的相）、此时应修举相（pragraha-nimitta，举的相）、此时应修舍相等（upeksa-nimitta，舍的相）。这叫做不知时。不知量，是指不了解种种分量，即所饮、所食、所尝、所啖，若行、若住、若坐、若卧，若睡、若觉，若语、若默，若解劳闷等所有分量。这叫做不知量。不自知，是指不了解自己德行的多少，即自己所有若信（sraddha，信仰）、若戒（sila，戒律）、若闻（sruta，听闻）、若舍（tyaga，布施）、若慧（prajna，智慧）、若教（sastra，教法）、若证（adhigama，证悟）、若念（smrti，正念）、若族姓（kula，种姓）、若辩才（pratibhana，辩才）等。这叫做不自知。不知众，是指不了解众会的胜劣，即这是刹帝利（ksatriya，国王或武士）众、这是婆罗门（brahmana，祭司）众、这是长者（grhapati，富人）众、这是居士（upasaka，在家信徒）众、这是沙门（sramana，出家修行者）众、这是外道（tirthika，外道）众，我于此中应如是行、应如是住、应如是坐、应如是语、应如是默等。这叫做不知众。不知补特伽罗有胜有劣，是指不了解补特伽罗德行的胜劣，即如此如此的补特伽罗有如此如此的德行或胜或劣。这叫做不知补特伽罗有胜有劣。像这样的七种，叫做非妙法。问：为什么这七种叫做非妙法？答：
English
English version: 'Having obtained approval, this is what that person possesses and exists with, therefore it is said to be the seven names of wonderful dharmas.' 'Again, there are seven non-wonderful dharmas. What are the seven? Answer: 1. Not knowing the Dharma (dharma, teachings); 2. Not knowing the meaning (artha, meaning); 3. Not knowing the time (kala, time); 4. Not knowing the measure (matra, measure); 5. Not knowing oneself (atma-jnana, self-knowledge); 6. Not knowing the assembly (parisa, assembly); 7. Not knowing the superiority or inferiority of individuals (pudgala, person). Not knowing the Dharma means not understanding the Tathagata's (如来) teachings, namely Sutras (契经), Geyas (应诵), Vyakaranas (记说), Gathas (伽他), Udanas (自说), Nidanas (因缘), Avadanas (譬喻), Itivrttakas (本事), Jatakas (本生), Vaipulyas (方广), Adbhuta-dharmas (希法), and Upadesas (论议). This is called not knowing the Dharma. Not knowing the meaning means not understanding the meanings of various statements, namely that such and such statements have such and such meanings. This is called not knowing the meaning. Not knowing the time means not understanding what is the right time and what is not, namely that at this time one should cultivate the aspect of cessation (samatha-nimitta), at this time one should cultivate the aspect of elevation (pragraha-nimitta), and at this time one should cultivate the aspect of equanimity (upeksa-nimitta), and so on. This is called not knowing the time. Not knowing the measure means not understanding various measures, namely the measure of what is drunk, what is eaten, what is tasted, what is consumed, whether walking, standing, sitting, or lying down, whether sleeping or waking, whether speaking or being silent, and all measures related to relieving fatigue and boredom. This is called not knowing the measure. Not knowing oneself means not understanding the extent of one's own virtues, namely one's own faith (sraddha), precepts (sila), learning (sruta), generosity (tyaga), wisdom (prajna), teachings (sastra), realization (adhigama), mindfulness (smrti), lineage (kula), eloquence (pratibhana), and so on. This is called not knowing oneself. Not knowing the assembly means not understanding the superiority or inferiority of assemblies, namely that this is an assembly of Kshatriyas (刹帝利), this is an assembly of Brahmanas (婆罗门), this is an assembly of householders (grhapati), this is an assembly of lay practitioners (upasaka), this is an assembly of renunciants (sramana), this is an assembly of non-Buddhists (tirthika), and that in this assembly I should act in this way, I should abide in this way, I should sit in this way, I should speak in this way, I should be silent in this way, and so on. This is called not knowing the assembly. Not knowing the superiority or inferiority of individuals means not understanding the superiority or inferiority of individuals' virtues, namely that such and such individuals have such and such virtues, either superior or inferior. This is called not knowing the superiority or inferiority of individuals. These seven are called non-wonderful dharmas. Question: Why are these seven called non-wonderful dharmas? Answer:' --------------------------------------------------------------------------------
Chinese
：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。复有七妙法者，云何为七？答：一、知法；二、知义；三、知时；四、知量；五、自知；六、知众；七、知补特伽罗有胜有劣。知法者，谓正了知如来教法，谓契经、应诵、记说、伽他、自说、因缘、譬喻、本事、本生、方广、希法、论议，是名知法。知义者，谓正了知彼彼语义，谓如是如是语有如是如是义，是名知义。知时者，谓正了知是时非时，谓此时应修止相、此时应修举相、此时应修舍相等，是名知时。知量者，谓正了知种种分量，谓所饮所食所尝所啖、若行若住若坐若卧、若睡若觉若语若默、若解劳闷等所有分量，是名知量。自知者，谓正了知自德多少，谓自所有若信若戒、若闻若舍若慧、若教若证若念、若族姓若辩才等，是名自知。知众者，谓正了知众会胜劣，谓此是刹帝利众、此是婆罗门众、此是长者众、此是居士众、此是沙门众、此是外道众，我于此中应如是行、应如是住、应如是坐、应如是语、应如是默等，是名知众。知补特伽罗有胜有劣者，谓正了知补特伽罗德行胜劣，谓如是如是补特伽罗有如是如是德行或胜或劣，是名知补特伽罗有胜有劣。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获可得，此是彼士所有现有，故名妙法。 七识住者，云何为七？答：有色有情种种身种种想，如人及一分天，是名第一识住。有色有情种种身一种想，如梵众天劫初起位，是名第二识住。有色有情一种身种种想，如光音天，是名第三识住。有色有情一种身一种想，如遍净天，是名第四识住。无色有情超一切色想灭有对想，不思惟种种想，入无边空空无边处具足住，如空无边处天，是名第五识住。无色有情超一切空无边处，入无边识识无边处具足住，如识无边处天，是名第六识住。无色有情超一切识无边处，入无所有无所有处具足住，如无所有处天，是名第七识住。此中有色者，谓彼有情，有色施设、有色身有、有色处有、有色界、有色蕴，故名有色。有情者，谓谛义胜义虽诸有情不可获不可得无所有非现有，而依蕴界处假立有情，诸想等想施设言说转，谓有情、人、意生、儒童、命者、生者、养者、士夫、补特伽罗，故名有情。种种身者，谓彼有情有种种显色身、种种相、种种形，非一显色、非一相、非一形，故名种种身。种种想者，谓彼有情有乐想、苦想、不苦不乐想，故名种种想。如人及一分天者，谓总显示人及欲界天，故名如人及一分天。是 现代汉语译本：问：什么是‘妙法’？答：‘妙’指的是善士，这些法是属于他们的，所以称为‘妙法’。也就是说，这些法只有在善士那里才能获得，才能得到，这是他们所拥有和存在的，所以称为‘妙法’。 什么是七识住？答：有色有情，具有种种不同的身形和种种不同的想法，例如人类和一部分天人，这是第一识住。有色有情，具有种种不同的身形，但只有一种想法，例如梵众天在劫初开始的时候，这是第二识住。有色有情，具有同一种身形，但有种种不同的想法，例如光音天，这是第三识住。有色有情，具有同一种身形，也只有一种想法，例如遍净天，这是第四识住。无色有情，超越一切色想，灭除有对想，不再思惟种种想法，进入无边无际的空，安住在空无边处，例如空无边处天，这是第五识住。无色有情，超越一切空无边处，进入无边无际的识，安住在识无边处，例如识无边处天，这是第六识住。无色有情，超越一切识无边处，进入一无所有的境界，安住在无所有处，例如无所有处天，这是第七识住。这里所说的‘有色’，是指那些有情，具有色法的施设，具有色身的存在，具有色处的存在，具有色根，具有色蕴，所以称为‘有色’。‘有情’，是指在真谛和胜义的层面，虽然有情是不可获得、不可得、无所有、非存在的，但是依据五蕴、十二处、十八界假立为有情，各种想法、概念、施设言说由此产生，称为有情、人、意生、儒童、命者、生者、养者、士夫（pudgala），补特伽罗（pudgala），所以称为‘有情’。‘种种身’，是指那些有情具有种种不同的显色身、种种不同的相貌、种种不同的形体，不是单一的显色、不是单一的相貌、不是单一的形体，所以称为‘种种身’。‘种种想’，是指那些有情具有快乐的想法、痛苦的想法、不苦不乐的想法，所以称为‘种种想’。‘如人及一分天’，是指总括地显示人类和欲界天，所以称为‘如人及一分天’。