T17n0770_佛說四不可得經
大正藏第 17 冊 No. 0770 佛說四不可得經
No. 770
佛說四不可得經
西晉月支三藏竺法護譯
聞如是：
一時佛游于舍衛祇樹給孤獨園，與大比丘俱，千二百五十人，及諸菩薩。
佛明旦著衣持缽入城分衛，四輩皆從，諸天龍神各赍華香伎樂追于上侍。
佛道眼睹見兄弟同產四人，遠家棄業山處閑居，得五神通皆號仙人。宿對來至自知壽盡，悉欲避終。各各思議：「吾等神足飛騰自恣，在所至到無所掛礙。今反當爲非常所得便，危失身命。當造方便免斯患難，不可就之也。」於是一人則踴在空中而自藏形：「無常之對安知吾處？」一人則入市中人鬧之處，廣大無量在中避命：「無常之對趣得一人，何必求吾？」一人則退入于大海三百三十六萬里，下不至底、上不至表，處於其中：「無常之對何所求耶？」一人則計竊至大山無人之處，擗山兩解入中還合：「非常之對安知吾處？」於時四人各各避命，竟不得脫。藏在空中者，便自墮地猶果熟落。其在山中，于彼喪亡。在大海中，則時夭命，魚鱉所食。入市中者，在於眾人而自終沒。
於是世尊睹之如斯，謂此四人闇昧不達，欲舍宿對，三毒不除，不至三達無極之慧，古今以來誰脫此患
【現代漢語翻譯】 現代漢語譯本 佛說四不可得經
西晉月支三藏竺法護譯
我聽聞是這樣的：
一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama），與一千二百五十位大比丘和諸位菩薩在一起。
佛陀在第二天早上穿好衣服，拿著缽進入城中乞食，四眾弟子都跟隨在他身後。諸天、龍神各自拿著鮮花、香和伎樂，在上方侍奉。
佛陀以道眼看見有同胞兄弟四人，遠離家鄉，拋棄產業，在山中隱居，都獲得了五神通，被稱為仙人。他們宿世的因緣成熟，自知壽命將盡，都想躲避死亡。他們各自思議：『我們憑藉神足通可以隨意飛行，到達任何地方都沒有阻礙。現在反而要遭遇無法避免的死亡，危及性命。應當想辦法避免這個災難，不能坐以待斃。』於是，其中一人跳到空中，隱藏自己的身形：『無常的對頭怎麼知道我在哪裡？』一人進入市場，在人聲鼎沸、廣大無邊的地方躲避性命：『無常的對頭只要抓到一個人就行了，何必非要找我？』一人退入大海，深入三百三十六萬里，上不到海面，下不到海底，藏身其中：『無常的對頭能到哪裡找我呢？』一人偷偷跑到大山中無人之處，將山劈開，進入其中又將山合攏：『無常的對頭怎麼知道我在哪裡？』當時，這四個人各自躲避死亡，最終都沒能逃脫。藏在空中的那人，像成熟的果實一樣從空中掉落到地上。藏在山中的那人，在那裡喪命。藏在大海中的那人，當時就夭折了，被魚鱉吃掉。進入市場的那人，在眾人之中死去。
於是，世尊看到這種情況，說這四個人愚昧無知，不明白事理，想要捨棄宿世的因緣，卻不去除貪嗔癡三毒，不能達到三明六通的無上智慧，自古以來誰能逃脫這個災難呢？
【English Translation】 English version The Sutra of Four Unattainables Spoken by the Buddha
Translated by Dharmaraksa, a Tripitaka Master from Yuezhi of the Western Jin Dynasty
Thus have I heard:
At one time, the Buddha was dwelling in Jeta's Grove, Anathapindika's Park (Jetavana Anathapindika-arama) in Shravasti, together with a large assembly of bhikshus, twelve hundred and fifty in all, and various Bodhisattvas.
The next morning, the Buddha put on his robes, held his bowl, and entered the city to beg for food. The fourfold assembly followed him, and the various devas and nagas each carried flowers, incense, and musical instruments, attending him from above.
With his Buddha-eye, the Buddha saw four brothers, born of the same parents, who had left their homes and abandoned their livelihoods to dwell in seclusion in the mountains. They had all attained the five supernormal powers and were known as immortals. Their karmic retribution from past lives had ripened, and they knew that their lives were about to end, so they all sought to avoid death. Each of them thought, 'We can fly at will with our supernormal powers, reaching any place without hindrance. Now, we are about to encounter unavoidable death, endangering our lives. We should devise a way to escape this calamity and not simply wait for it to happen.' Thereupon, one of them leaped into the air and concealed his form, thinking, 'How can the adversary of impermanence know where I am?' Another entered the marketplace, seeking refuge in the midst of the bustling, boundless crowd, thinking, 'The adversary of impermanence only needs to catch one person; why would it necessarily seek me?' Another retreated into the great ocean, three hundred and thirty-six thousand miles deep, neither reaching the bottom nor the surface, hiding himself within it, thinking, 'Where can the adversary of impermanence find me?' Another secretly went to a deserted place in a great mountain, split the mountain in two, entered within, and then rejoined the mountain, thinking, 'How can the adversary of impermanence know where I am?' At that time, these four individuals each sought to avoid death, but ultimately none of them could escape. The one who hid in the air fell to the ground like a ripe fruit. The one who hid in the mountain perished there. The one who hid in the great ocean died prematurely and was eaten by fish and turtles. The one who entered the marketplace died among the crowd.
Thereupon, the World-Honored One, seeing this situation, said that these four individuals were ignorant and unenlightened, failing to understand the truth. They sought to abandon their karmic retribution from past lives, but they did not eliminate the three poisons of greed, hatred, and delusion. They could not attain the supreme wisdom of the three insights and six supernormal powers. Since ancient times, who has been able to escape this calamity?
？佛則頌曰：
「雖欲藏在空， 若處大海中， 假使入諸山， 而欲自翳形， 欲求不死地， 未曾可獲之。 是故精進學， 無身乃為寧。」
佛告諸比丘：「世有四事不可獲致。何等為四？一曰年幼顏色煒曄發黑齒白，形貌光澤氣力堅強，行步舉止出入自游，上車乘馬眾人瞻戴莫不愛敬。一旦忽耄，頭白齒落面皺皮緩，體重拄杖短氣呻吟。欲使常少不至老者，終不可得。
「二謂身體強健骨髓實盛，行步無雙飲食自恣，莊飾頭首謂為無比，張弓捻矢把執兵仗，有所危害不省曲直，罵詈衝口謂為豪強，自計吾我無有衰耗。疾病卒至，伏之著床不能動搖，身痛如搒，耳鼻口目不聞聲香美味細滑，坐起須人惡露自出，身臥其上眾患難喻。假使欲免，常安無病，終不可得。
「三謂欲求長壽在世無極。得於病死，命既甚短，懷萬歲慮壽少憂多，不察非常五樂自恣，放心逸意殺、盜、淫亂、兩舌、惡口、妄言、綺語、貪嫉、邪見、不孝父母、不順師友、輕易尊長。反逆無道希望豪富謂可永存，譏謗聖道以邪無雙，噓天推步慕於世榮，不識天地表里所由，不別四大因緣合成猶如幻化，不了古今所興之世，不受倡道，不知生所從來死之所歸，心存天地謂是吾許。非常對至如風吹雲，冀念長
【現代漢語翻譯】 現代漢語譯本： 佛陀用偈頌說道： 『即使想藏在空中，或者藏在大海中， 縱然進入深山裡，想要隱藏自己的形跡， 想要尋求不死之地，也從來不可能得到。 因此要精進學習，無身（涅槃）才是安寧。』
佛陀告訴眾比丘：『世間有四件事不可能得到。哪四件呢？第一是年少時顏色美好，頭髮烏黑牙齒潔白，容貌光彩照人，氣力強健，行走舉止出入自由，上車騎馬眾人瞻仰愛戴。一旦忽然衰老，頭髮變白牙齒脫落，面容皺紋增多面板鬆弛，身體沉重需要拄著枴杖，呼吸短促。想要永遠年輕不至衰老，終究是不可能得到的。
第二是身體強健，骨髓充盈，行走無礙，飲食隨意，裝飾頭面自以為無人能比，張弓搭箭手持兵器，有所危害不顧是非曲直，謾罵出口自以為豪強，自認為自己不會衰老。疾病突然到來，只能臥床不起無法動彈，身體疼痛如受鞭打，耳朵鼻子口眼聽不見聲音聞不見香味嘗不到美味，坐起需要別人幫助，污穢之物自然流出，身體躺在床上各種痛苦難以言說。想要避免這些，永遠安樂沒有疾病，終究是不可能得到的。
第三是想要長壽，在世間沒有窮盡。遇到疾病死亡，生命非常短暫，懷著活萬歲的想法，壽命短卻憂愁多，不明白世事無常，五欲享樂放縱自己，放縱心意，殺生、偷盜、**、兩舌（挑撥離間）、惡口（粗言惡語）、妄言（說謊）、綺語（花言巧語）、貪婪嫉妒、邪見、不孝順父母、不尊敬師長朋友、輕視尊長。違背常理，希望通過豪取強奪來永遠存在，譏諷聖賢之道，以邪見自以為是，仰望天空推算命運，羨慕世俗的榮華，不認識天地的表裡，不明白四大（地、水、火、風）因緣和合而成猶如幻化，不瞭解古往今來所興盛的世事，不接受正確的引導，不知道從哪裡來死往哪裡去，心中認為天地是自己所擁有的。無常到來就像風吹雲散，希望長壽……』
【English Translation】 English version: The Buddha then spoke in verse: 'Though one wishes to hide in the sky, or in the great ocean, Even if one enters the mountains, desiring to conceal one's form, Wishing to seek a place of immortality, it has never been attainable. Therefore, strive diligently in learning, for non-self (Nirvana) is tranquility.'
The Buddha told the Bhikkhus (monks): 'There are four things in the world that cannot be obtained. What are the four? First, youthful appearance, radiant color, black hair, white teeth, a bright and shining countenance, strong vigor, walking and moving freely, entering and exiting at will, riding in carriages and on horses, admired and respected by all. Suddenly, one becomes senile, hair turns white, teeth fall out, the face wrinkles, the skin loosens, the body becomes heavy, requiring a cane, and breath becomes short. Wishing to remain young forever and not reach old age is ultimately unattainable.
Second, a strong and healthy body, abundant marrow, walking without hindrance, eating and drinking at will, adorning the head and face, considering oneself unparalleled, drawing bows and holding weapons, disregarding right and wrong when causing harm, uttering curses and insults, considering oneself powerful, believing that one will never decline. Suddenly, illness arrives, forcing one to lie in bed, unable to move, the body aching as if being whipped, the ears, nose, mouth, and eyes unable to hear sounds, smell fragrances, or taste delicious flavors, requiring assistance to sit up or rise, with foul discharges emanating naturally, the body lying upon it, with various sufferings beyond description. Wishing to avoid these, to be forever peaceful and without illness, is ultimately unattainable.
Third, wishing for longevity, to live in the world without end. Encountering illness and death, life is very short, harboring thoughts of living for ten thousand years, with a short lifespan but much worry, not understanding impermanence, indulging in the five pleasures, letting the mind run wild, committing killing, stealing, **, divisive speech (speaking divisively), harsh speech (abusive language), false speech (lying), embellished speech (flattery), greed and jealousy, wrong views, being unfilial to parents, disrespectful to teachers and friends, and belittling elders. Acting against reason, hoping to exist forever through forceful acquisition, ridiculing the path of the sages, considering oneself unique with wrong views, looking to the sky to calculate fate, admiring worldly glory, not recognizing the inside and outside of heaven and earth, not understanding that the four elements (earth, water, fire, and wind) come together to form something like an illusion, not understanding the flourishing affairs of the past and present, not accepting correct guidance, not knowing where one comes from or where one goes after death, believing that heaven and earth belong to oneself. Impermanence arrives like wind scattering clouds, hoping for longevity...'
生，命忽然終，不得自在。欲使不爾，終不可得也。
「四謂父母兄弟家室親族，朋友知識恩愛榮樂，財物富貴官爵俸祿，騎乘遊觀妻妾子息，以自憍恣飲食快意，兒客僕使趨行騎視顧影而步，輕蔑眾人、計己無雙，奴客庸罵獸類畜生，出入自在無有期度不察前後，謂其眷屬從使之眾意可常得。宿對卒至如湯消雪，心乃懷懅請求濟患，安得如願？呼噏命斷魂神獨逝，父母兄弟妻子親族朋友知識恩愛皆自獨留，官爵財物僕從各散馳走如星。欲求不死，不可得也。」
佛告比丘：「古今以來天地成立，無免此苦四難之患。以斯四苦佛興於世，設無此難不現身相教化群黎。猶如四方有洪石山廣大且高，上生草木眾果藥樹華實悉茂，忽失野火四山俱發，暴疾相向速于日行。有人白王，說有此患，寧可避乎？」答曰：「不可得也。天中之天！唯有神通乃可濟矣。」
佛言：「有心意識，不解深妙空無之慧，心計吾我，五陰所縛、六衰所惑，欲不老病，規拔此惡分離之患，志於常存，終不可得。唯成法身，陰衰悉蠲，無內無外進退自在，乃能免此四難之患。如春種穀，令秋不熟，終不可得。殖老病死別乖之本，欲離不終，不如志也。猶樹生果，欲使不落，終不可得也。猶人飲酒，欲使不醉，孰有獲愿？種諸根本
【現代漢語翻譯】 現代漢語譯本：生命是如此的脆弱，死亡會突然降臨，讓人無法自主。想要避免這種情況，最終是不可能實現的。
『四』指的是父母兄弟、家庭親屬，朋友知己、恩愛歡樂，財物富貴、官爵俸祿，騎馬乘車、遊玩觀賞，妻妾子女，用這些來驕縱自己，恣意享受飲食，使喚奴僕，趾高氣揚地行走，輕視眾人、自以為是，辱罵奴僕和牲畜，出入隨意沒有節制，不考慮後果，認為自己的眷屬和僕從可以永遠擁有。然而，一旦宿命來臨，就像熱水融化雪一樣，內心充滿恐懼，祈求能夠解除災難，又怎能如願呢？一旦停止呼吸，生命終結，靈魂獨自離去，父母兄弟、妻子親屬、朋友知己、恩愛都只能獨自留下，官爵財物、僕從也都四散奔逃，像星星一樣。想要不死，是不可能實現的。』
佛告訴比丘：『從古至今，天地形成以來，沒有人能夠免除這四種苦難的困擾。因為這四種苦難，佛才出現在世間，如果沒有這些苦難，就不會顯現身相來教化眾生。就像四面都有巨大的石山，廣闊而高聳，上面生長著茂盛的草木、各種果樹和藥樹，花朵和果實都非常繁茂，突然發生山火，從四面同時爆發，迅速蔓延，比太陽執行的速度還要快。有人告訴國王，說有這樣的災難，是否可以避免呢？』回答說：『不可能避免。天中之天！只有擁有神通才能解救。』
佛說：『擁有心意識，卻不理解深奧微妙的空無智慧，心中執著于『我』，被五陰所束縛，被六衰所迷惑，想要不老不死，想要拔除這些衰老、疾病、死亡和離別的痛苦，想要永遠存在，最終是不可能實現的。只有成就法身，五陰衰敗全部消除，無內無外，進退自在，才能免除這四種苦難的困擾。就像春天播種穀物，卻希望秋天不成熟，最終是不可能實現的。種下衰老、疾病、死亡和離別的根本，卻想要脫離死亡，是不可能如願的。就像樹木結果，卻希望果實不掉落，最終是不可能實現的。就像人喝酒，卻希望不醉，誰能如願呢？種下各種根本，'
【English Translation】 English version: Life is fleeting, and death comes suddenly, leaving one without control. To wish it otherwise is ultimately unattainable.
'The 'four' refer to parents, siblings, family, and relatives; friends, acquaintances, love, and joy; wealth, riches, official titles, and stipends; riding and sightseeing, wives and children, using these to indulge oneself, enjoying food and drink at will, ordering servants, walking arrogantly, looking down on others, considering oneself unique, cursing servants and animals, entering and leaving freely without restraint, not considering the consequences, believing that one's family and servants can be possessed forever. However, when destiny arrives, like hot water melting snow, the heart is filled with fear, praying to be relieved of suffering, but how can one's wishes be fulfilled? Once breath ceases, life ends, and the soul departs alone, parents, siblings, wives, relatives, friends, acquaintances, and love are all left behind alone, official titles, wealth, and servants scatter and flee like stars. To seek immortality is impossible.'
The Buddha told the Bhikshus: 'From ancient times until now, since the formation of heaven and earth, no one has been able to escape the suffering of these four difficulties. Because of these four sufferings, the Buddha appears in the world; without these difficulties, he would not manifest his form to teach sentient beings. It is like having huge stone mountains on all four sides, vast and high, with lush vegetation, various fruit trees, and medicinal trees growing on them, and flowers and fruits flourishing, but suddenly a mountain fire breaks out, erupting simultaneously from all four sides, spreading rapidly, faster than the sun's movement. Someone tells the king that there is such a disaster, is it possible to avoid it?' The answer is: 'It is impossible to avoid. O, the most honored among all beings! Only those with supernatural powers can save us.'
The Buddha said: 'Possessing mind and consciousness, yet not understanding the profound and subtle wisdom of emptiness, clinging to the 'self' in the heart, bound by the five skandhas (五陰), deluded by the six decays (六衰), wanting to avoid old age, sickness, death, and separation, wanting to exist forever, is ultimately unattainable. Only by attaining the Dharma body (法身), with the decay of the five skandhas completely eliminated, without inner or outer, free to advance and retreat, can one escape the suffering of these four difficulties. It is like planting grain in spring, but hoping it will not ripen in autumn, which is ultimately unattainable. Planting the root of old age, sickness, death, and separation, yet wanting to escape death, is impossible to fulfill. It is like a tree bearing fruit, but hoping the fruit will not fall, which is ultimately unattainable. It is like a person drinking wine, but hoping not to get drunk, who can fulfill such a wish? Planting all kinds of roots,'
，欲令不終，不可得也。如人服毒，欲令不死，誰有獲愿？種離根本，欲令不別，終不可得也。猶人入溷，欲令不臭，誰有獲愿？植老病死，欲免斯患，未有如願。人不識此四苦，放心恣意沒沈五道，猶如車輪不得離地，悲哀呼嗟轉相戀慕無有竟已。猶如狂逸裸形而游，恍惚妄語謂為真諦。痛哉！誰了此義？唯有解道乃知之耳。」
比丘白佛言：「何緣免濟此苦之難？」
世尊告曰：「當求解脫。」「何謂解脫？」佛言：「護身口意初中竟善，不為聲聞行，身不犯三罪、口不犯四過、意不念三惡，初中竟善也。又身口意和而歸三寶，除於三毒，入空無相不願之法，向三脫門，是初中竟善之德也。三界皆苦，生老病死視身如怨，行於四等慈悲喜護，不遵大慈無極之哀，趣欲免身至於泥洹，不念一切，便得羅漢，不及十方。雖得免於四患，猶有限礙。」
佛言：「發菩薩意，普令眾生常念遵六度無極之行。初中竟善者，謂發意菩薩也。初亦善者，視一切人如父如母如身，常等無異。中亦善者，不畏勤苦，在於生死無央數劫，不以為勞。竟亦善者，分別空慧不見吾我。
「又初亦善者，本發大意願濟一切，不為己計。中亦善者，行四等心慈悲喜護。竟亦善者，弘無極慈，欲導群黎遭諸惱患。初亦善
【現代漢語翻譯】 現代漢語譯本：想要讓註定終結的事物不終結，是不可能實現的。就像人服用了毒藥，想要不死，誰能如願呢？從根本上分離，想要不分離，終究是不可能實現的。就像人進入廁所，想要不臭，誰能如願呢？已經種下衰老、疾病、死亡，想要免除這些禍患，從未有如願的。人們不認識這四種苦，放縱自己的心意沉沒於五道輪迴之中，就像車輪無法離開地面，悲哀地呼喊嘆息，互相愛戀不休止。就像瘋狂的人裸體遊蕩，恍惚地妄語，認為那是真諦。可悲啊！誰能瞭解這個道理？只有理解佛道的人才能知道啊。
比丘問佛說：『用什麼方法可以免除這些苦難？』
世尊告訴比丘說：『應當求解脫。』『什麼叫做解脫？』佛說：『守護身口意，從開始、中間到最後都保持善良，不為聲聞乘的修行，身體不犯三種罪過，口不犯四種過失，意念不生起三種惡念，從開始、中間到最後都保持善良。』又身口意和諧而歸依三寶（佛、法、僧），去除貪嗔癡三種毒害，進入空、無相、無愿的境界，趨向三解脫門，這就是從開始、中間到最後都保持善良的功德。三界都是苦，看待身體如同仇敵，行於四等心（慈、悲、喜、舍），不遵從大慈無極的哀傷，只想免除自身而達到涅槃，不顧念一切眾生，即使得到阿羅漢果位，也比不上十方諸佛。雖然能夠免除四種苦患，仍然有侷限和障礙。
佛說：『發起菩薩心，普遍地讓眾生常常唸誦並遵循六度（佈施、持戒、忍辱、精進、禪定、智慧）無極的修行。從開始、中間到最後都保持善良，這是指發菩薩心的人。開始也善良，就是看待一切人如同自己的父母和自身一樣，常常平等沒有差別。中間也善良，就是不畏懼勤勞辛苦，在生死輪迴中經歷無數劫，也不認為勞累。最後也善良，就是分別空性的智慧，不見有我。』
『又開始也善良，就是本來發大愿要救濟一切眾生，不為自己打算。中間也善良，就是行四等心（慈、悲、喜、舍）。最後也善良，就是弘揚無極的慈悲，想要引導眾生脫離各種煩惱和苦患。開始也善良
【English Translation】 English version: 'Wanting to prevent what is destined to end from ending is impossible. Just as someone who takes poison cannot wish to avoid death, who can fulfill such a wish? Separating from the root, wanting to remain unseparated is ultimately impossible. Just as someone entering a latrine cannot wish to avoid the stench, who can fulfill such a wish? Having planted old age, sickness, and death, wanting to escape these afflictions has never been fulfilled. People do not recognize these four sufferings, indulging their minds and sinking into the five paths of reincarnation, like a wheel unable to leave the ground, sadly lamenting and endlessly clinging to each other. Like madmen wandering naked, vaguely uttering falsehoods, claiming them as the true essence. Alas! Who understands this meaning? Only those who understand the path know it.'
A Bhikshu (Buddhist monk) asked the Buddha (Enlightened One), 'What means can liberate us from these difficulties of suffering?'
The World-Honored One (another name for the Buddha) told the Bhikshu, 'One should seek liberation.' 'What is liberation?' The Buddha said, 'Guarding body, speech, and mind, maintaining goodness from beginning to end, not practicing for the sake of the Sravaka (Disciple) vehicle, the body not committing three transgressions, the mouth not committing four faults, the mind not generating three evil thoughts, maintaining goodness from beginning to end. Furthermore, body, speech, and mind harmonizing and taking refuge in the Three Jewels (Buddha, Dharma, Sangha), removing the three poisons (greed, hatred, delusion), entering the realm of emptiness, signlessness, and desirelessness, approaching the three gates of liberation, this is the virtue of maintaining goodness from beginning to end. All three realms are suffering, viewing the body as an enemy, practicing the four immeasurables (loving-kindness, compassion, joy, equanimity), not following the boundless sorrow of great compassion, only seeking to liberate oneself and reach Nirvana (state of enlightenment), not thinking of all beings, even if one attains the Arhat (Enlightened being) state, it is not comparable to the Buddhas of the ten directions. Although one can escape the four sufferings, there are still limitations and obstacles.'
The Buddha said, 'Generate the Bodhicitta (the mind of enlightenment), universally encouraging sentient beings to constantly recite and follow the practice of the six Paramitas (perfections) (generosity, morality, patience, diligence, concentration, wisdom) without limit. Maintaining goodness from beginning to end refers to those who have generated the Bodhicitta. Being good in the beginning means viewing all people as one's own parents and oneself, always equal without difference. Being good in the middle means not fearing diligence and hardship, enduring countless kalpas (eons) in the cycle of birth and death without considering it tiring. Being good in the end means discerning the wisdom of emptiness, not seeing a self.'
'Furthermore, being good in the beginning means originally making a great vow to save all beings, not planning for oneself. Being good in the middle means practicing the four immeasurables (loving-kindness, compassion, joy, equanimity). Being good in the end means promoting boundless compassion, wanting to guide sentient beings away from all afflictions and sufferings. Being good in the beginning
者，觀身四大本無化合，緣于無緣。中亦善者，無我、無人、無壽、無命，有斯四事則受身矣。無緣無攀，何從得因？猶如立屋，有材有土有水有草，四事別離各散異處，人合作舍因得屋名。計身四事亦復如是，各在一面，心著所有我、人、壽、命，四大合成因號為人。竟亦善者，了知無身不倚三界，一切悉空。初亦善者，佈施、持戒、忍辱、精進、一心、智慧之道。中亦善者，曉知六通之法，入柔順法忍。竟亦善者，知身自然、諸法自然、人物自然，一切如化如幻計皆本無。初亦善者，謂發無上正真之道。中亦善者，解音響慧，得無所從生不起法忍。竟亦善者，逮一生補處，勇猛之狀游一切生，睹無所起救濟一切，如日普照無所不遍。是為菩薩初亦善者、中亦善者、竟亦善者。」佛言：「行菩薩道多所度脫，猶眾星中月而獨光、光如日初出一時悉遍、猶如炬火在所如照、療諸病如良醫、度群黎如船師、安三界猶國主、降異道如師子，道心普如虛空、心等如地、洗垢如水、燒諸罪如火、游無礙如風。是為初中竟善菩薩之事，乃為究暢。」
佛說如是，諸菩薩及眾比丘，諸天、龍神、阿須倫，聞經莫不歡喜。
佛說四不可得經
【現代漢語翻譯】 現代漢語譯本 『初亦善者』，觀察身體由四大（地、水、火、風）組成，本無自性，因緣和合而生，實則無緣。「中亦善者」，了悟無我、無人、無壽者、無命者，若執著於此四事，則受此身。「無緣無攀」，又從何處得到因呢？譬如建造房屋，有木材、泥土、水、草，四種材料分離散落在不同地方，經人組合建造才有了房屋之名。計較身體的四大也是如此，各自獨立存在，而心執著於我、人、壽、命，四大和合才有了人的名號。「竟亦善者」，了知身體虛幻不實，不依賴於三界（欲界、色界、無色界），一切皆空。『初亦善者』，行佈施、持戒、忍辱、精進、禪定、智慧之道。「中亦善者」，通曉六神通之法，證入柔順法忍。「竟亦善者」，了知身體自然、諸法自然、人物自然，一切如幻化一般，原本皆空。『初亦善者』，發無上正等正覺之心。「中亦善者」，理解音聲的智慧，證得無所從來、無所生起的法忍。「竟亦善者」，證得一生補處菩薩的果位，以勇猛之姿遊歷於一切眾生之中，了悟萬法本無生起，救濟一切眾生，猶如陽光普照，無所不至。這就是菩薩的『初亦善者』、『中亦善者』、『竟亦善者』。」 佛說：「行菩薩道能度脫無量眾生，猶如眾星之中的月亮，獨自散發光芒；又如太陽初升，一時之間普照一切；又如火炬，照亮一切黑暗；又如良醫，醫治各種疾病；又如船師，度脫眾生渡過生死苦海；又如國主，安定三界；又如獅子，降伏一切外道。菩薩的道心廣大如虛空，心平等如大地，洗滌垢染如水，焚燒罪惡如火，遊歷無礙如風。這就是『初中竟善』菩薩所做的事，乃是究竟通達之境。」 佛說完這些話，諸位菩薩以及眾比丘，諸天、龍神、阿修羅（Asura），聽聞佛經后無不歡喜。 《佛說四不可得經》
【English Translation】 English version 『Good in the beginning』: Observe that the body is composed of the four great elements (earth, water, fire, and wind), which are inherently without inherent nature, arising from the union of conditions, but in reality, without any inherent connection. 『Good in the middle』: Realize that there is no self, no person, no one who lives long, and no one who has a life. If one clings to these four things, then one receives this body. Without any inherent connection or clinging, from where does one obtain the cause? It is like building a house, with wood, earth, water, and grass. These four materials are separated and scattered in different places. People work together to build a house, and thus the name 『house』 is obtained. Considering the four elements of the body is also like this, each existing independently, while the mind clings to self, person, lifespan, and life. The combination of the four elements results in the name 『person』. 『Good in the end』: Understand that the body is illusory and unreal, not relying on the three realms (desire realm, form realm, formless realm), and that everything is empty. 『Good in the beginning』: Practice the path of generosity, moral discipline, patience, diligence, concentration, and wisdom. 『Good in the middle』: Understand the methods of the six supernormal powers and enter the forbearance of gentleness and compliance with the Dharma. 『Good in the end』: Know that the body is natural, all dharmas are natural, and people and things are natural. Everything is like a transformation or illusion, originally empty. 『Good in the beginning』: Generate the mind of unsurpassed, complete, and perfect enlightenment. 『Good in the middle』: Understand the wisdom of sounds and attain the forbearance of the Dharma of non-origination. 『Good in the end』: Attain the position of a Bodhisattva who will be reborn only once more, traveling through all beings with courageous vigor, realizing that all dharmas have no origination, saving all beings, like the sun shining universally, reaching everywhere. This is the 『good in the beginning』, 『good in the middle』, and 『good in the end』 of a Bodhisattva.』 The Buddha said, 『Practicing the Bodhisattva path can liberate countless beings, like the moon among the stars, shining alone; like the sun rising, illuminating everything at once; like a torch, illuminating all darkness; like a good doctor, curing all diseases; like a boatman, ferrying beings across the sea of birth and death; like a ruler, stabilizing the three realms; like a lion, subduing all heretics. The Bodhisattva's mind is vast like space, the heart is equal like the earth, washing away defilements like water, burning away sins like fire, traveling unhindered like the wind. This is what the 『good in the beginning, middle, and end』 Bodhisattva does, which is the state of ultimate understanding.』 After the Buddha spoke these words, all the Bodhisattvas and all the Bhikshus, the Devas, Nagas, and Asuras (demigods), hearing the sutra, were all delighted. The Sutra of the Four Unattainables Spoken by the Buddha