English
English version Having become detached from the desire realm (Kāmadhātu), one is not detached from the form realm (Rūpadhātu) and the formless realm (Arūpadhātu). If the life-conduct in the form realm has been cut off and fully known, then one is detached from the desire realm, but not the formless realm. If the life-conduct in the formless realm has been cut off and fully known, then one is detached from the desire realm, the form realm, and the formless realm. At that time, regarding everything, every matter, every kind, every position, every place, and every fetter, one is detached from all. Regarding the excellent one who is non-negligent in all wholesome dharmas, what is non-negligence? The answer is: If, for the sake of cutting off unwholesome dharmas and for the sake of perfecting wholesome dharmas, one constantly practices, constantly cultivates, firmly acts, continuously acts, and repeatedly cultivates without ceasing, this is called non-negligence. Sangiti Sūtra, Chapter on the Two Dharmas, the First of the Third Then, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) further said to the assembly: 'Venerable ones, you should know that the Buddha has fully understood the two dharmas, and after realizing them, he has proclaimed and revealed them to the disciples. We should now harmoniously gather and compile them together, so that after the Buddha's Parinirvana (parinirvāṇa, complete or final nirvana), there will be no discord or disputes. We should ensure that the practice of brahmacarya (brahmacarya, pure conduct) and the law endure for a long time, benefiting and bringing happiness to countless sentient beings (sattva, beings), and showing compassion to the gods and humans in the world, enabling them to obtain supreme benefit, welfare, and happiness.' What are the two dharmas? The verse says: The two dharmas refer to nāmarūpa (nāmarūpa, name and form), up to cessation and non-arising. There are a total of twenty-seven categories, which should be explained separately in order. There are two dharmas, namely name and form. There are also two dharmas, namely ignorance (avidyā, ignorance of the true nature of things) and craving for existence (bhava-taṇhā, thirst for being). There are also two dharmas, namely the view of existence (asti-diṣṭi, the view that things truly exist) and the view of non-existence (nāsti-diṣṭi, the view that things do not exist). There are also two dharmas, namely shamelessness (āhrīkya, lack of shame) and lack of remorse (anapatrāpya, not fearing evil). There are also two dharmas, namely shame and remorse. There are also two dharmas, namely evil speech and evil friends. There are also two dharmas, namely good speech and good friends. There are also two dharmas, namely skill in entering into offenses and skill in exiting from offenses. There are also two dharmas, namely skill in entering into samādhi (samādhi, meditative concentration) and skill in exiting from samādhi. There are also two dharmas, namely skill in elements (dhātu, constituent elements) and skill in attention (manasikāra, mental activity). There are also two dharmas, namely honesty and gentleness. There are also two dharmas, namely endurance and delight. There are also two dharmas, namely harmony and offering. There are also two dharmas, namely mindfulness (smṛti, recollection) and clear comprehension (samprajanya, correct understanding). --------------------------------------------------------------------------------
Chinese
复有二法，谓思择力、修习力。复有二法，谓不护根门、食不知量。复有二法，谓能护根门、于食知量。复有二法，谓匮戒、匮见。复有二法，谓破戒、破见。复有二法，谓具戒、具见。复有二法，谓净戒、净见。复有二法，谓见、如理胜。复有二法，谓厌、如理胜。复有二法，谓于善不喜足、于断不遮止。复有二法，谓奢摩他、毗钵舍那。复有二法，谓明、解脱。复有二法，谓尽智、无生智。 此中有二法，谓名、色者，名云何？答：受蕴、想蕴、行蕴、识蕴，及虚空、择灭、非择灭，是谓名。色云何？答：四大种及所造色，是谓色。 复有二法，谓无明、有爱者，无明云何？答：如《法蕴论》说。有爱云何？答：色无色界诸贪等贪，执藏防护耽着爱染，是谓有爱。 复有二法，谓有见、无有见者，有见云何？答：若谓我世间常，由此发起忍乐观见，是谓有见。云何无有见？答：若谓我世间断，由此发起忍乐观见，是谓无有见。 复有二法，谓无惭、无愧者，无惭云何？答：如世尊说，有无惭者，于可惭法而不生惭。可惭法者，谓诸恶不善法，顺杂染、顺后有，有炽然苦异熟，顺当来生老死。彼于如是恶不善法生时，无惭、无所惭、无别惭，无羞、无所羞、无别羞，无崇敬、无所崇敬，无 现代汉语译本： 又有两种法，即思择力（分析辨别的能力）和修习力（通过实践培养的能力）。又有两种法，即不守护根门（不控制感官）和饮食不知量（饮食没有节制）。又有两种法，即能守护根门（能够控制感官）和饮食知量（饮食有节制）。又有两种法，即戒律上的缺失（缺乏戒律）和见解上的缺失（缺乏正确的见解）。又有两种法，即破戒（违犯戒律）和破见（错误的见解）。又有两种法，即具戒（持有戒律）和具见（持有正确的见解）。又有两种法，即净戒（清净的戒律）和净见（清净的见解）。又有两种法，即见（正确的见解）和如理胜（如理的殊胜）。又有两种法，即厌（厌离）和如理胜（如理的殊胜）。又有两种法，即对于善不喜足（对于善不满足）和对于断不遮止（对于断灭不阻止）。又有两种法，即奢摩他（止，禅定）和毗钵舍那（观，智慧）。又有两种法，即明（智慧）和解脱（从烦恼中解脱）。又有两种法，即尽智（知尽之智）和无生智（知无生之智）。 这里有两种法，即名（精神现象）和色（物质现象）。什么是名？回答：受蕴（感受）、想蕴（概念）、行蕴（意志）、识蕴（意识），以及虚空（空无）、择灭（通过智慧的选择而灭尽）、非择灭（非通过智慧的选择而灭尽），这些称为名。什么是色？回答：四大种（地、水、火、风）以及四大种所造的色法，这些称为色。 又有两种法，即无明（无知）和有爱（对存在的渴求）。什么是无明？回答：如《法蕴论》所说。什么是有爱？回答：对于色、无色等诸贪（各种贪欲），执藏（执着）、防护（保护）、耽着（沉溺）、爱染（染着），这些称为有爱。 又有两种法，即有见（有常见）和无有见（有断见）。什么是有见？回答：如果认为‘我’和‘世间’是常存的，由此发起忍（认可）、乐观（快乐）、见（见解），这称为有见。什么是无有见？回答：如果认为‘我’和‘世间’是断灭的，由此发起忍（认可）、乐观（快乐）、见（见解），这称为无有见。 又有两种法，即无惭（不知羞耻）和无愧（不觉羞愧）。什么是无惭？回答：如世尊所说，有无惭者，对于可惭法而不生惭愧。什么是可惭法？即诸恶不善法，顺杂染（顺应杂染），顺后有（顺应后来的存在），有炽然苦异熟（有强烈的痛苦果报），顺当来生老死（顺应未来的生老死）。对于这些恶不善法生起时，没有惭、没有所惭、没有别惭，没有羞、没有所羞、没有别羞，没有崇敬、没有所崇敬。
English
English version: Furthermore, there are two factors: the power of reflection (Samskrit: vicāra-bala) and the power of cultivation (Samskrit: bhāvanā-bala). Furthermore, there are two factors: unguarded sense doors and immoderate eating. Furthermore, there are two factors: guarded sense doors and moderate eating. Furthermore, there are two factors: deficiency in discipline (Samskrit: śīla) and deficiency in view (Samskrit: dṛṣṭi). Furthermore, there are two factors: broken discipline and broken view. Furthermore, there are two factors: possessing discipline and possessing view. Furthermore, there are two factors: pure discipline and pure view. Furthermore, there are two factors: view and appropriate excellence. Furthermore, there are two factors: aversion and appropriate excellence. Furthermore, there are two factors: not being content with good and not preventing cessation. Furthermore, there are two factors: Śamatha (tranquility meditation) and Vipaśyanā (insight meditation). Furthermore, there are two factors: clarity and liberation. Furthermore, there are two factors: knowledge of exhaustion (Samskrit: kṣaya-jñāna) and knowledge of non-arising (Samskrit: anutpāda-jñāna). Here, there are two factors: name (Samskrit: nāma) and form (Samskrit: rūpa). What is name? The answer is: the aggregate of feeling (Samskrit: vedanā-skandha), the aggregate of perception (Samskrit: saṃjñā-skandha), the aggregate of mental formations (Samskrit: saṃskāra-skandha), and the aggregate of consciousness (Samskrit: vijñāna-skandha), as well as space (Samskrit: ākāśa), cessation through choice (Samskrit: pratisamkhyā-nirodha), and cessation not through choice (Samskrit: apratisamkhyā-nirodha). These are called name. What is form? The answer is: the four great elements (earth, water, fire, and wind) and the form derived from them. These are called form. Furthermore, there are two factors: ignorance (Samskrit: avidyā) and craving for existence (Samskrit: bhava-tṛṣṇā). What is ignorance? The answer is: as explained in the *Dharma Skandha*. What is craving for existence? The answer is: all forms of greed (Samskrit: tṛṣṇā) related to form and formless realms, clinging, guarding, attachment, and passionate desire. These are called craving for existence. Furthermore, there are two factors: the view of existence (Samskrit: asti-dṛṣṭi) and the view of non-existence (Samskrit: nāsti-dṛṣṭi). What is the view of existence? The answer is: if one believes 'I' and 'the world' are permanent, and from this arises acceptance, optimism, and a particular view, this is called the view of existence. What is the view of non-existence? The answer is: if one believes 'I' and 'the world' are annihilated, and from this arises acceptance, optimism, and a particular view, this is called the view of non-existence. Furthermore, there are two factors: shamelessness (Samskrit: āhrīkya) and lack of embarrassment (Samskrit: anapatrāpya). What is shamelessness? The answer is: as the World-Honored One said, there are those who are shameless, who do not feel shame for what is shameful. What are shameful things? They are evil and unwholesome dharmas, which accord with defilement, accord with future existence, have intensely painful results, and accord with future birth, old age, and death. When such evil and unwholesome dharmas arise, there is no shame, no sense of shame, no distinct shame, no embarrassment, no sense of embarrassment, no distinct embarrassment, no reverence, and no sense of reverence. --------------------------------------------------------------------------------
Chinese
随属、无所随属，于自在者无怖畏转，是谓无惭。无愧云何？答：如世尊说，有无愧者，于可愧法而不生愧。可愧法者，谓诸恶不善法，乃至顺当来生老死。彼于如是恶不善法生时，无愧、无所愧、无别愧，无耻、无所耻、无别耻，于诸罪中不怖不畏，不见怖畏是谓无愧。 复有二法，谓惭、愧者，惭云何？答：如世尊说，诸有惭者，于可惭法而生于惭。可惭法者，谓诸恶不善法，乃至顺当来生老死。彼于如是恶不善法生时，有惭、有所惭、有别惭，有羞、有所羞、有别羞，有崇敬、有所崇敬，有随属、有所随属，于自在者有怖畏转，是谓惭。愧云何？答：如世尊说，诸有愧者，于可愧法而生于愧。可愧法者，谓诸恶不善法，乃至顺当来生老死。彼于如是恶不善法生时，有愧、有所愧、有别愧，有耻、有所耻、有别耻，于诸罪中有怖有畏，能见怖畏是谓愧。 复有二法，谓恶言、恶友者，恶言云何？答：如《法蕴论》说。恶友云何？答：亦如《法蕴论》说。 复有二法，谓善言、善友者，善言云何？答：如有一类，若亲教、若同亲教，若轨范、若同轨范，若余随一尊重可信往还朋友，如法告言：“汝从今去，勿坏身业、勿坏语业、勿坏意业、勿行不应行处、勿亲近恶友、勿作三恶趣业。”如是教诲 现代汉语译本 什么是无惭？答：正如世尊所说，无惭就是对于应该感到羞耻的事情不感到羞耻。什么叫做应该感到羞耻的事情呢？就是指各种邪恶的、不好的行为，乃至导致未来会经历生老病死的行为。当这些邪恶的、不好的事情发生时，他没有惭愧心，不觉得应该惭愧，没有特别的惭愧感，没有羞耻心，不觉得应该羞耻，没有特别的羞耻感，对于各种罪过不感到害怕和畏惧，看不到罪过的可怕之处，这就叫做无惭。 又有两种法，即惭和愧。什么是惭？答：正如世尊所说，有惭就是对于应该感到羞耻的事情而感到羞耻。什么叫做应该感到羞耻的事情呢？就是指各种邪恶的、不好的行为，乃至导致未来会经历生老病死的行为。当这些邪恶的、不好的事情发生时，他有惭愧心，觉得应该惭愧，有特别的惭愧感，有羞耻心，觉得应该羞耻，有特别的羞耻感，有崇敬之心，觉得应该崇敬，有所归属，觉得应该有所归属，对于有权威的人有敬畏之心，这就叫做惭。什么是愧？答：正如世尊所说，有愧就是对于应该感到羞耻的事情而感到羞耻。什么叫做应该感到羞耻的事情呢？就是指各种邪恶的、不好的行为，乃至导致未来会经历生老病死的行为。当这些邪恶的、不好的事情发生时，他有愧疚感，觉得应该愧疚，有特别的愧疚感，有羞耻感，觉得应该羞耻，有特别的羞耻感，对于各种罪过感到害怕和畏惧，能够看到罪过的可怕之处，这就叫做愧。 又有两种法，即恶言和恶友。什么是恶言？答：正如《法蕴论》所说。什么是恶友？答：也正如《法蕴论》所说。 又有两种法，即善言和善友。什么是善言？答：比如有一类人，无论是亲教师（Upadhyaya），还是同亲教师，无论是轨范师，还是同轨范师，或者是其他任何一位值得尊敬和信任的可以往来的朋友，如法地告诫你说：‘你从今以后，不要做恶劣的身业，不要做恶劣的语业，不要做恶劣的意业，不要去不应该去的地方，不要亲近坏朋友，不要做会导致堕入三恶趣的行为。’ 这样的教诲