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English version What is shamelessness? Answer: As the World-Honored One said, shamelessness is not feeling ashamed of things that should be ashamed of. What are the things that should be ashamed of? They are all evil and unwholesome dharmas (laws/teachings), even those that lead to future birth, old age, and death. When these evil and unwholesome things arise, he has no shame, feels no shame, has no particular shame, has no disgrace, feels no disgrace, has no particular disgrace, is not afraid or fearful of sins, and does not see the fearfulness. This is called shamelessness. Furthermore, there are two dharmas, namely shame and remorse. What is shame? Answer: As the World-Honored One said, shame is feeling ashamed of things that should be ashamed of. What are the things that should be ashamed of? They are all evil and unwholesome dharmas, even those that lead to future birth, old age, and death. When these evil and unwholesome things arise, he has shame, feels shame, has particular shame, has embarrassment, feels embarrassment, has particular embarrassment, has respect, feels respect, has affiliation, feels affiliation, and has fear and reverence for those in authority. This is called shame. What is remorse? Answer: As the World-Honored One said, remorse is feeling remorseful for things that should be ashamed of. What are the things that should be ashamed of? They are all evil and unwholesome dharmas, even those that lead to future birth, old age, and death. When these evil and unwholesome things arise, he has remorse, feels remorse, has particular remorse, has disgrace, feels disgrace, has particular disgrace, and has fear and dread of sins, and can see the fearfulness. This is called remorse. Furthermore, there are two dharmas, namely evil speech and evil friends. What is evil speech? Answer: As stated in the *Abhidharma-samuccaya* (法蕴论). What is an evil friend? Answer: Also as stated in the *Abhidharma-samuccaya*. Furthermore, there are two dharmas, namely good speech and good friends. What is good speech? Answer: For example, there is a person, whether it is a preceptor (Upadhyaya), or a co-preceptor, whether it is an instructor, or a co-instructor, or any other respected and trustworthy friend with whom one associates, who righteously tells you: 'From now on, do not engage in bad bodily actions, do not engage in bad verbal actions, do not engage in bad mental actions, do not go to places where you should not go, do not associate with bad friends, do not perform actions that lead to the three evil realms.' Such teachings --------------------------------------------------------------------------------
Chinese
称法应时，于所修道随顺磨莹，增长严饰宜便常委。助伴资粮于此教诲，欣喜爱乐信受随顺，不左取而右取，不拒逆、不毁訾、不非拨，是谓善言。善友云何？答：如《法蕴论》说。 复有二法，谓入罪善巧、出罪善巧者。入罪善巧云何？答？罪谓五部五蕴罪。何等为五？一者他胜；二者众余；三者堕煮；四者对首；五者恶作。入罪善巧，谓如实知见，如是苾刍犯他胜罪、如是苾刍犯众余罪、如是苾刍犯堕煮罪、如是苾刍犯对首罪、如是苾刍犯恶作罪。复次如实知见，如是苾刍犯趣他胜罪、如是苾刍犯趣众余罪、如是苾刍犯趣堕煮罪、如是苾刍犯趣对首罪、如是苾刍犯趣恶作罪。复次如实知见，此苾刍犯如是他胜罪、此苾刍犯如是众余罪、此苾刍犯如是堕煮罪、此苾刍犯如是对首罪、此苾刍犯如是恶作罪。复次如实知见，此苾刍犯趣如是他胜罪、此苾刍犯趣如是众余罪、此苾刍犯趣如是堕煮罪、此苾刍犯趣如是对首罪、此苾刍犯趣如是恶作罪。复次如实知见，诸苾刍所犯罪，若重若轻、若深若浅、若有余若无余、若隐覆若不隐覆、若显了若不显了、若已发露若未发露、若已除灭若未除灭、若可说若不可说、若可作若不可作，于如是入种种罪中，解了等了近了遍了，机黠通达审察聪睿，觉明慧行毗钵舍那，是谓入 现代汉语译本： 所说的法要与时机相应，对于所修的道，要顺应并加以磨练，使其增长、庄严、适宜且恒常。对于教诲中的助伴和资粮，要欣喜、喜爱、信受和随顺，不要偏颇地只取一边，不要拒绝、违逆、毁谤或否定，这叫做善言。什么是善友呢？回答：就像《法蕴论》里所说的那样。 还有两种法，即进入罪业的善巧和脱离罪业的善巧。什么是进入罪业的善巧呢？回答：罪业指的是五部五蕴的罪。哪五种呢？一是他胜罪（Parajika，指断头罪），二是僧残罪（Sanghadisesa，指仅次于断头罪的重罪），三是堕煮罪（Aniyata，指不定罪），四是对首罪（Nissaggiya Pacittiya，指舍堕罪），五是恶作罪（Dukkata，指轻罪）。进入罪业的善巧，是指如实地知见，例如：这位比丘（Bhikkhu，佛教出家男众）犯了他胜罪，这位比丘犯了僧残罪，这位比丘犯了堕煮罪，这位比丘犯了对首罪，这位比丘犯了恶作罪。进一步说，如实地知见，这位比丘正在趋向犯他胜罪，这位比丘正在趋向犯僧残罪，这位比丘正在趋向犯堕煮罪，这位比丘正在趋向犯对首罪，这位比丘正在趋向犯恶作罪。更进一步说，如实地知见，这位比丘犯了如此这般的他胜罪，这位比丘犯了如此这般的僧残罪，这位比丘犯了如此这般的堕煮罪，这位比丘犯了如此这般的对首罪，这位比丘犯了如此这般的恶作罪。更进一步说，如实地知见，这位比丘正在趋向犯如此这般的他胜罪，这位比丘正在趋向犯如此这般的僧残罪，这位比丘正在趋向犯如此这般的堕煮罪，这位比丘正在趋向犯如此这般的对首罪，这位比丘正在趋向犯如此这般的恶作罪。更进一步说，如实地知见，诸位比丘所犯的罪业，无论是重是轻，是深是浅，是有余是无余，是隐瞒是不隐瞒，是显露是不显露，是已经发露是未发露，是已经除灭是未除灭，是可说是不可说，是可作是不可作，对于这样进入种种罪业之中，能够了解、等同了解、接近了解、普遍了解，具有机敏、通达、审察、聪睿，觉悟、明了的智慧行为，以及毗钵舍那（Vipassana，内观），这就叫做进入
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English version: Speaking the Dharma appropriately for the time, diligently refining the path one cultivates, fostering its growth, adornment, suitability, and constancy. Regarding the companions and resources within these teachings, to rejoice, delight, believe, and comply, without biasedly taking one side over the other, without rejecting, opposing, slandering, or denying, this is called 'good speech.' What is a 'good friend'? The answer: as described in the *Dharma Skandha Sutra* (*法蕴论*). Furthermore, there are two dharmas: skill in entering into offenses and skill in exiting from offenses. What is skill in entering into offenses? The answer: 'Offense' refers to the offenses of the five categories and five aggregates. What are the five? First, *Parajika* (*他胜罪*, defeat), second, *Sanghadisesa* (*僧残罪*, formal meeting), third, *Aniyata* (*堕煮罪*, undetermined), fourth, *Nissaggiya Pacittiya* (*对首罪*, expiation involving forfeiture), fifth, *Dukkata* (*恶作罪*, wrong doing). Skill in entering into offenses means truly knowing and seeing, for example: 'This *Bhikkhu* (*比丘*, Buddhist monk) has committed a *Parajika* offense, this *Bhikkhu* has committed a *Sanghadisesa* offense, this *Bhikkhu* has committed an *Aniyata* offense, this *Bhikkhu* has committed a *Nissaggiya Pacittiya* offense, this *Bhikkhu* has committed a *Dukkata* offense.' Furthermore, truly knowing and seeing, 'This *Bhikkhu* is tending towards committing a *Parajika* offense, this *Bhikkhu* is tending towards committing a *Sanghadisesa* offense, this *Bhikkhu* is tending towards committing an *Aniyata* offense, this *Bhikkhu* is tending towards committing a *Nissaggiya Pacittiya* offense, this *Bhikkhu* is tending towards committing a *Dukkata* offense.' Furthermore, truly knowing and seeing, 'This *Bhikkhu* has committed such and such a *Parajika* offense, this *Bhikkhu* has committed such and such a *Sanghadisesa* offense, this *Bhikkhu* has committed such and such an *Aniyata* offense, this *Bhikkhu* has committed such and such a *Nissaggiya Pacittiya* offense, this *Bhikkhu* has committed such and such a *Dukkata* offense.' Furthermore, truly knowing and seeing, 'This *Bhikkhu* is tending towards committing such and such a *Parajika* offense, this *Bhikkhu* is tending towards committing such and such a *Sanghadisesa* offense, this *Bhikkhu* is tending towards committing such and such an *Aniyata* offense, this *Bhikkhu* is tending towards committing such and such a *Nissaggiya Pacittiya* offense, this *Bhikkhu* is tending towards committing such and such a *Dukkata* offense.' Furthermore, truly knowing and seeing, the offenses committed by the *Bhikkhus*, whether heavy or light, deep or shallow, with remainder or without remainder, concealed or not concealed, revealed or not revealed, already confessed or not yet confessed, already eradicated or not yet eradicated, speakable or unspeakable, doable or undoable, regarding such entering into various offenses, being able to understand, equally understand, closely understand, universally understand, possessing quick wit, thorough understanding, careful examination, intelligence, awakened and clear wisdom conduct, and *Vipassana* (*毗钵舍那*, insight meditation), this is called entering --------------------------------------------------------------------------------
Chinese
罪善巧。出罪善巧云何？答：罪谓五部五蕴罪，如前说出。罪善巧，谓如实知见众余、堕煮、对首、恶作四罪。可出其事云何？如有说言，我如是说、如是显，于如是罪非说非显。我如此说如此显，于如是罪是说是显。我如是显了、如是发露、如是作法，于如是罪非发露非除灭。我如此显了、如此发露、如此作法，于如是罪，是发露、是除灭。于如是出种种罪中解了、乃至毗钵舍那、是谓出罪善巧。 说一切有部集异门足论卷第一 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二 尊者舍利子说 三藏法师玄奘奉 诏译 二法品第三之二 复有二法，谓入定善巧、出定善巧者，入定善巧云何？答：定谓八部八蕴定，即四静虑、四无色定。入定善巧，谓如实知见如是补特伽罗入初静虑定，如是补特伽罗乃至入非想非非想处定。复次如实知见如是补特伽罗，于初静虑定有善巧作意，如是补特伽罗乃至于非想非非想处定有善巧作意。复次如实知见如是补特伽罗入初静虑道，如是补特伽罗乃至入非想非非想处道。复次如实知见如是补特伽罗，于入初静虑道有善巧作意，如是补特伽罗乃至于入非想非非想处道有善巧作意。其事云何？如有说言 现代汉语译本： 罪善巧。出罪善巧是什么？回答：罪是指五部五蕴罪，如前面所说。罪善巧，是指如实地知见众余罪、堕煮罪、对首罪、恶作罪这四种罪。如何能够出离这些罪呢？比如有人说，‘我这样说、这样显露，对于这样的罪，不是说，不是显露。’‘我如此说，如此显露，对于这样的罪，是说，是显露。’‘我这样显了、这样发露、这样作法，对于这样的罪，不是发露，不是除灭。’‘我如此显了、如此发露、如此作法，对于这样的罪，是发露，是除灭。’对于这样出离种种罪的过程中，能够理解、乃至进行毗钵舍那（Vipassanā，内观），这就是所谓的出罪善巧。 《说一切有部集异门足论》卷第一 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》卷第二 尊者舍利子说 三藏法师玄奘奉 诏译 二法品第三之二 又有两种法，即入定善巧、出定善巧。入定善巧是什么？回答：定是指八部八蕴定，也就是四静虑（catu-jhāna，四禅定）、四无色定（catu-āruppa，四空定）。入定善巧，是指如实地知见这样的补特伽罗（pudgala，人）进入初静虑定（paṭhama-jhāna，初禅），这样的补特伽罗乃至进入非想非非想处定（nevasaññānāsaññāyatana，非想非非想处定）。进一步说，如实地知见这样的补特伽罗，对于初静虑定有善巧作意，这样的补特伽罗乃至于非想非非想处定有善巧作意。进一步说，如实地知见这样的补特伽罗进入初静虑道，这样的补特伽罗乃至进入非想非非想处道。进一步说，如实地知见这样的补特伽罗，对于进入初静虑道有善巧作意，这样的补特伽罗乃至于进入非想非非想处道有善巧作意。这是怎么回事呢？比如有人说：
English
English version: Skill in expiating offenses. What is skill in expiating offenses? Answer: 'Offense' refers to the offenses of the five categories and five aggregates, as previously explained. 'Skill in expiating offenses' refers to truly knowing and seeing the four offenses: remaining offenses (众余), offenses requiring confession and penance (堕煮), offenses requiring confession before another (对首), and offenses of wrong-doing (恶作). How can these offenses be expiated? For example, someone might say, 'I speak and reveal in this way; regarding such an offense, it is neither spoken nor revealed.' 'I speak and reveal in this way; regarding such an offense, it is spoken and revealed.' 'I have manifested, confessed, and acted in this way; regarding such an offense, it is neither confessed nor eliminated.' 'I have manifested, confessed, and acted in this way; regarding such an offense, it is confessed and eliminated.' In the process of expiating various offenses in this way, understanding and even practicing Vipassanā (毗钵舍那, insight meditation) is what is called skill in expiating offenses. 《Abhidharma-samuccaya-pāda-śāstra》, Volume 1, by the Sarvāstivāda school Taishō Tripiṭaka, Volume 26, No. 1536, 《Abhidharma-samuccaya-pāda-śāstra》 《Abhidharma-samuccaya-pāda-śāstra》, Volume 2 Spoken by the Venerable Śāriputra (舍利子) Translated by the Tripiṭaka Master Xuanzang (玄奘) under Imperial Decree Chapter 3.2: Two Dharmas Furthermore, there are two dharmas: skill in entering samādhi (入定善巧) and skill in emerging from samādhi (出定善巧). What is skill in entering samādhi? Answer: 'Samādhi' refers to the samādhi of the eight categories and eight aggregates, namely the four dhyānas (四静虑, the four meditative absorptions) and the four formless attainments (四无色定, the four formless absorptions). Skill in entering samādhi refers to truly knowing and seeing that such a pudgala (补特伽罗, person) enters the first dhyāna (初静虑定, the first meditative absorption), and that such a pudgala enters even the state of neither perception nor non-perception (非想非非想处定, neither perception nor non-perception). Furthermore, truly knowing and seeing that such a pudgala has skillful attention to the first dhyāna, and that such a pudgala has skillful attention even to the state of neither perception nor non-perception. Furthermore, truly knowing and seeing that such a pudgala enters the path to the first dhyāna, and that such a pudgala enters even the path to the state of neither perception nor non-perception. Furthermore, truly knowing and seeing that such a pudgala has skillful attention to entering the path to the first dhyāna, and that such a pudgala has skillful attention even to entering the path to the state of neither perception nor non-perception. What is the matter with this? For example, someone might say: --------------------------------------------------------------------------------