T17n0771_四品學法經

大正藏第 17 冊 No. 0771 四品學法經

No. 771

四品學法經

宋天竺三藏求那跋陀羅譯

其有三德學，號真學，為上品；其持具戒學，號承法，為中品；其受卑戒學，號依福學，為下品；其行三事，號散侍，為外品。

又真學三德者，一曰、戒行備具；二曰、多知經法；三曰、能化度人。是為三德，號真學者也。又承法具戒者，純五戒，信審罪福，奉承法教也。又依福卑戒者，但持上四戒，不持酒戒，隨世習俗，不變欲事，是為依福學也。

又散侍三事，非戒也。何謂三？一者、身歸法；二者、供養法；三、名于同學法。持自有弓分別，無師無所承，自然心好，無所拘礙，名散侍法也。真學功德勝於承法學百倍也，承法功德勝依福百倍也，依福功德百倍勝散侍也，散侍功德勝凡俗百倍也。

凡俗之人或不如畜生，畜生或勝於人。所以者何？人作罪，不止入地獄，罪竟為餓鬼；餓鬼罪竟，轉為畜生；畜生罪竟，乃還為人。畜生中皆畢罪，便得為人。是故人當作善，奉行三尊之教，學上四品之法，長離三惡道，展轉天上，下生人中豪尊，世世受福，德長解脫。

四品學法經

若失威儀一事者，常自學如法，應時自赴誡誨即解。若懈

【現代漢語翻譯】現代漢語譯本《四品學法經》

宋代天竺三藏求那跋陀羅譯

具有三種德行的學習者，稱為『真學』，屬於上品；持有具足戒的學習者，稱為『承法』，屬於中品；接受較低戒律的學習者，稱為『依福學』，屬於下品；那些修行三種事務的人，稱為『散侍』，屬於外品。

『真學』的三種德行是：一是戒行完備具足；二是廣泛瞭解經書教法；三是能夠教化引導他人。這就是『真學』的三種德行。『承法具戒』是指完全遵守五戒，相信並明辨罪與福，奉行佛法的教導。『依福卑戒』是指只持守前四戒（不殺生、不偷盜、不邪淫、不妄語），不持酒戒，順從世俗習慣，不改變對慾望的追求，這就是『依福學』。

『散侍』的三種事務，並非戒律。什麼是這三種事務呢？一是身歸於佛法；二是供養佛法；三是名字列于同學佛法的人之中。他們持有自己的弓箭（比喻），沒有老師，沒有傳承，自然而然地心生嚮往，不受任何拘束，這稱為『散侍法』。『真學』的功德勝過『承法學』百倍，『承法』的功德勝過『依福』百倍，『依福』的功德勝過『散侍』百倍，『散侍』的功德勝過凡俗之人百倍。

凡俗之人有時還不如畜生，畜生有時勝過人。為什麼這樣說呢？因為人作惡犯罪，不僅會墮入地獄，罪業結束后還會轉為餓鬼；餓鬼罪業結束后，會轉為畜生；畜生罪業結束后，才能再轉為人。畜生在畜生道中將罪業消盡，才能獲得人身。因此，人應當行善，奉行三寶（佛、法、僧）的教導，學習以上四品之法，永遠脫離三惡道（地獄、餓鬼、畜生），輾轉生於天上，下生人間則為豪門貴族，世世代代享受福報，功德增長，最終解脫。

《四品學法經》

如果失去威儀中的任何一項，應當時常如法學習，及時自我告誡，就能理解。如果懈怠...

【English Translation】 English version The Sutra on the Four Grades of Learning the Dharma

Translated by Tripiṭaka Guṇabhadra of Tianzhu (India) in the Song Dynasty

Those who learn with three virtues are called 'True Learners' (Zhen Xue), which is the highest grade; those who uphold the precepts completely are called 'Dharma Inheritors' (Cheng Fa), which is the middle grade; those who receive lower precepts are called 'Merit-Dependent Learners' (Yi Fu Xue), which is the lower grade; those who practice three matters are called 'Scattered Attendants' (San Shi), which is the outer grade.

The three virtues of 'True Learners' (Zhen Xue) are: first, complete and perfect conduct in precepts; second, extensive knowledge of the scriptures and teachings; third, the ability to teach and guide others. These are the three virtues of 'True Learners'. 'Dharma Inheritors Upholding Precepts' (Cheng Fa Ju Jie) refers to completely observing the five precepts, believing in and discerning sin and merit, and upholding the teachings of the Dharma. 'Merit-Dependent Learners with Lower Precepts' (Yi Fu Bei Jie) refers to only upholding the first four precepts (no killing, no stealing, no sexual misconduct, no lying), not upholding the precept against alcohol, following worldly customs, and not changing their pursuit of desires; this is 'Merit-Dependent Learning'.

The three matters of 'Scattered Attendants' (San Shi) are not precepts. What are these three? First, the body takes refuge in the Dharma; second, offering to the Dharma; third, having one's name among those who study the Dharma together. They hold their own bows (metaphor), have no teacher, no lineage, and naturally aspire without any restraint; this is called the 'Scattered Attendant Dharma'. The merit of 'True Learners' (Zhen Xue) exceeds that of 'Dharma Inheritors' (Cheng Fa Xue) by a hundredfold; the merit of 'Dharma Inheritors' exceeds that of 'Merit-Dependent Learners' (Yi Fu) by a hundredfold; the merit of 'Merit-Dependent Learners' exceeds that of 'Scattered Attendants' by a hundredfold; the merit of 'Scattered Attendants' exceeds that of ordinary people by a hundredfold.

Ordinary people are sometimes inferior to animals, and animals are sometimes superior to people. Why is this so? Because when people commit sins, they not only fall into hell, but after their sins are exhausted, they are reborn as hungry ghosts; after the sins of hungry ghosts are exhausted, they are reborn as animals; after the sins of animals are exhausted, they can be reborn as humans again. Animals exhaust their sins in the animal realm and then can become humans. Therefore, people should do good, uphold the teachings of the Three Jewels (Buddha, Dharma, Sangha), learn the above four grades of Dharma, forever escape the three evil paths (hell, hungry ghosts, animals), be reborn in the heavens, and be reborn in the human world as noble and wealthy, enjoying blessings generation after generation, increasing merit, and ultimately attaining liberation.

The Sutra on the Four Grades of Learning the Dharma

If one loses any aspect of deportment, one should constantly learn according to the Dharma, and if one promptly admonishes oneself, one will understand. If one is lazy...

怠不勤者，應退著下座，後有功德乃更復之；若受語不用及犯戒者，應便彈棄莫著眾中，恐敗餘人；若新受法未滿三月者，其有所犯，先不應問也，未習故也。若諸學者，承用此律，上下相檢，乃可至竟，疾成大愿。

散侍法

問曰：「若有善男子，欲入正道，欲依大道而不耐戒，當作何行以求福祥？」

師曰：「亦有三事，名散侍法，好可奉。何謂三？一者、身所護法，二者、供養法，三者、于同學法。行此三事，即勝作凡俗時百倍也。

「又散侍身所能法者云何？雖不持戒，當與凡俗小異；游居之處數就有經道之處，若見世俗所行善者、法之惡者，莫用好言識也，醜語勿名，是為散侍第一法。

「又散侍供養法者，云何當侍三寶？朝夕莫懈，心常歸向，並修經書。若居貧窮無用供養者，當加勤仂，見人福躬親佐助，心代其歡，是為散侍第二法。

「又散侍于同學法者云何？當敬愛其輩無相憍慢，坐起念之，出入參之，如己觀也；若行路者，近則相問，遠當待望，慎莫背忽，是為散侍第三法。」

師曰：「行者三事雖未即度，猶如地多石多草，種雖不好故得少少，以續其時，猶勝不種也。種業不廢，會得好地，所種乃成，收斂有盈，斯亦然矣！行之不休，福德扶持，會

【現代漢語翻譯】現代漢語譯本對於懈怠不勤奮的人，應該令其退下座位，之後有了功德才能恢復其位；如果接受了教誨卻不聽從，或者觸犯戒律的人，應該立即驅逐，不要留在僧眾之中，以免敗壞其他人；如果新近受法未滿三個月的人，他所犯的過錯，開始不應該責問，因為他還沒有熟悉戒律的緣故。如果各位學習者，遵循使用此戒律，上下互相監督檢查，才能最終達到目標，迅速成就大愿。

散侍法

問：『如果有善男子，想要進入正道，想要依靠大道卻不能忍受戒律，應當做什麼樣的行為來祈求福祥？』

師父說：『也有三件事，名為散侍法，可以好好奉行。哪三件事呢？一是身所護法，二是供養法，三是于同學法。行這三件事，就勝過做凡夫俗子時的百倍。』

『又散侍身所能法是什麼呢？即使不持戒，也應當與凡夫俗子稍有不同；游居之處經常靠近有經書佛法的地方，如果見到世俗之人所行的善事，或者佛法中的惡事，不要用好聽的言語去稱讚，也不要用醜陋的言語去詆譭，這就是散侍的第一法。』

『又散侍供養法是什麼呢？應當如何侍奉三寶（佛、法、僧）？早晚不要懈怠，心中常常歸向三寶，並且修習經書。如果居住貧窮沒有東西可以供養，應當更加勤奮努力，見到別人行善事就親自佐助，心裡代替他們歡喜，這就是散侍的第二法。』

『又散侍于同學法是什麼呢？應當尊敬愛護同修道友，沒有互相之間的驕慢之心，坐立行走都想著他們，出入都參與他們的活動，如同看待自己一樣；如果同路行走，近處就互相問候，遠處就應當等待觀望，千萬不要背離疏忽，這就是散侍的第三法。』

師父說：『修行人行這三件事，即使不能立刻得度，也好像土地多石頭多草，種子即使不好也能得到少許收成，用來延續時日，也勝過不播種。播種的行業不廢棄，終會得到好土地，所播種的才能長成，收穫時就會有盈餘，這也是同樣的道理！修行不停止，福德就會扶持，終會'

【English Translation】 English version Those who are lazy and not diligent should be asked to step down from their seats, and only after they have accumulated merit should they be reinstated. If someone receives teachings but does not follow them, or violates the precepts, they should be immediately expelled and not kept in the Sangha, lest they corrupt others. If someone has newly received the Dharma and has not yet completed three months, their offenses should not be questioned at first, because they are not yet familiar with the precepts. If all learners follow and use these precepts, supervising and checking each other, they can ultimately reach their goal and quickly fulfill their great vows.

The Practice of Scattered Service

Question: 'If there is a good man who wishes to enter the right path, who wishes to rely on the Great Path but cannot endure the precepts, what kind of actions should he perform to seek blessings and auspiciousness?'

The Master said: 'There are also three things, called the Practice of Scattered Service, which can be well observed. What are the three? First, protecting the Dharma with one's body; second, the practice of offering; and third, the practice towards fellow practitioners. Practicing these three things is a hundred times better than being an ordinary person.'

'Furthermore, what is the Practice of Scattered Service that one can do with one's body? Even if one does not uphold the precepts, one should be slightly different from ordinary people. One should frequently visit places where there are scriptures and teachings. If one sees good deeds performed by worldly people, or evil deeds in the Dharma, do not use flattering words to praise them, nor use ugly words to defame them. This is the first practice of Scattered Service.'

'Furthermore, what is the Practice of Scattered Service in making offerings? How should one serve the Three Jewels (Buddha, Dharma, Sangha)? Do not be lazy morning and evening, always turn your heart towards them, and cultivate the scriptures. If you live in poverty and have nothing to offer, you should be more diligent and hardworking, and personally assist others when you see them doing good deeds, and rejoice in their merit. This is the second practice of Scattered Service.'

'Furthermore, what is the Practice of Scattered Service towards fellow practitioners? One should respect and love one's fellow practitioners without arrogance, thinking of them when sitting, standing, and walking, and participating in their activities when entering and leaving, as if looking at oneself. If walking on the road together, greet each other when near, and wait and watch for each other when far away, and be careful not to turn away and neglect them. This is the third practice of Scattered Service.'

The Master said: 'Even if a practitioner cannot immediately attain liberation by practicing these three things, it is like land with many stones and much grass. Even if the seeds are not good, one can still get a small harvest to sustain oneself, which is better than not planting at all. If the work of planting is not abandoned, one will eventually get good land, and what is planted will grow, and the harvest will be abundant. This is also the same! If practice does not cease, blessings and virtue will support you, and eventually'