T17n0776_佛說四品法門經

大正藏第 17 冊 No. 0776 佛說四品法門經

No. 776

佛說四品法門經

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉　詔譯

如是我聞：

一時，佛在舍衛國祇樹給孤獨園，與大眾俱。

爾時，尊者阿難獨止靜室，心生是念：「世間有情，所有驚怖，乃至災害、障難、疾病、過咎。已生、當生者，皆是愚人所有；智者即無。」

尊者阿難思惟如是事已，從座而起，往詣佛所。到佛所已，頭面禮足，修奉已畢，住立一面，而白佛言：「世尊！我獨靜室，心生是念：『世間所有驚怖等事，皆是愚人所有；智者即無。』惟愿世尊，為我解說。」

佛告阿難：「汝今諦聽，當爲汝說。」

阿難白言：「唯然。世尊！愿樂欲聞。」

佛言：「阿難！如是世間所有驚怖等事，已生、當生，所謂災害、障難、疾病、過咎等，皆是愚人所有；智者即無。阿難！譬如有人堆積干葦為火所燃，而彼愚人驚怖等事，亦復如是。阿難！如是過去、未來、現在世中，愚人有災害，智者無災害；愚人有障難，智者無障難；愚人有疾病，智者無疾病；愚人有過咎，智者無過咎。阿難！當知是愚人法，是智者法，知彼愚人法已，當可遠離行智者法。如

【現代漢語翻譯】現代漢語譯本《佛說四品法門經》

西天譯經三藏朝奉大夫試光祿卿明教大師臣法賢奉詔譯

如是我聞：

一時，佛在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama），與大眾在一起。

當時，尊者阿難（Ananda）獨自在靜室中，心中生起這樣的念頭：『世間眾生，所有的驚怖，乃至災害、障難、疾病、過錯。已經發生、將要發生的，都是愚人所有的；智者就沒有這些。』

尊者阿難思考這些事情后，從座位上起身，前往佛陀所在的地方。到達佛陀那裡后，頭面頂禮佛足，恭敬供養完畢，站立在一旁，對佛陀說：『世尊！我獨自在靜室中，心中生起這樣的念頭：『世間所有驚怖等事，都是愚人所有的；智者就沒有這些。』惟愿世尊，為我解說。』

佛告阿難：『你現在仔細聽，我將為你解說。』

阿難回答說：『是的，世尊！我非常樂意聽聞。』

佛說：『阿難！像這樣世間所有驚怖等事，已經發生、將要發生的，所謂災害、障難、疾病、過錯等，都是愚人所有的；智者就沒有這些。阿難！譬如有人堆積乾燥的蘆葦被火燃燒，而那些愚人的驚怖等事，也像這樣。阿難！像這樣過去、未來、現在世中，愚人有災害，智者沒有災害；愚人有障難，智者沒有障難；愚人有疾病，智者沒有疾病；愚人有過錯，智者沒有過錯。阿難！應當知道這是愚人的法，這是智者的法，知道那些愚人的法后，應當遠離而行智者的法。』

【English Translation】 English version The Sutra of the Four Qualities Dharma Door Spoken by the Buddha

Translated by Tripitaka Master Fa Xian, Minister of the Imperial Academy, Great Master Mingjiao, appointed by the Emperor, from the Western Regions.

Thus have I heard:

At one time, the Buddha was in the Jetavana Anathapindika-arama (祇樹給孤獨園, Garden of Jeta Grove and Anathapindika), in the country of Shravasti (舍衛國), together with a large assembly.

At that time, Venerable Ananda (阿難) was alone in his quiet chamber, and the thought arose in his mind: 'All fears, calamities, obstacles, illnesses, and faults that sentient beings in the world experience, whether they have already arisen or will arise, are all possessed by the foolish; the wise have none of these.'

Having contemplated these things, Venerable Ananda rose from his seat and went to where the Buddha was. Having arrived, he bowed his head to the Buddha's feet, made offerings respectfully, and stood to one side. He then said to the Buddha: 'World Honored One! When I was alone in my quiet chamber, this thought arose in my mind: 'All fears and such things in the world are possessed by the foolish; the wise have none of these.' I beseech the World Honored One to explain this to me.'

The Buddha said to Ananda: 'Listen attentively now, and I will explain it to you.'

Ananda replied: 'Yes, World Honored One! I am eager to hear.'

The Buddha said: 'Ananda! All fears and such things in the world, whether they have already arisen or will arise, such as calamities, obstacles, illnesses, and faults, are all possessed by the foolish; the wise have none of these. Ananda! It is like someone piling up dry reeds that are then burned by fire; the fears and such things of those foolish people are also like that. Ananda! Thus, in the past, future, and present, the foolish have calamities, but the wise have no calamities; the foolish have obstacles, but the wise have no obstacles; the foolish have illnesses, but the wise have no illnesses; the foolish have faults, but the wise have no faults. Ananda! You should know that this is the dharma of the foolish, and this is the dharma of the wise. Having known the dharma of the foolish, you should turn away from it and practice the dharma of the wise.'

是，阿難！汝應當學。」

阿難白佛言：「世尊！何名愚人？」

佛告阿難：「愚人者，愚為不了。世間愚人，於法不了，故名為愚。不了者何？不了法境有四品類，所謂不了界法、不了處法、不了緣起法、不了處非處法。阿難！于如是法，不能了達，是故得名為愚人也。」

阿難白言：「世尊！如是，如是。不了四法，得名愚人。又復云何得名智者？」

佛告阿難：「言智人者，於法揀擇，善了是非，故名智人。善了者何？善了法境，亦四品類，所謂善了界法、善了處法、善了緣生法、善了處非處法。善能了知如是等法，是故得名為智人也。」

阿難復白佛言：「善了此法，得名智者。而此智者，了何界法？」

佛告阿難：「汝能善問，當爲汝說。言界法者，而有多種，所謂眼界、色界、眼識界；耳界、聲界、耳識界；鼻界、香界、鼻識界；舌界、味界、舌識界；身界、觸界、身識界；意界、法界、意識界。如是十八界，彼智慧者，如實了達。

「復有六界，所謂地界、水界、火界、風界、空界、識界，如是六界，彼智慧者，如實了達。

「復有六界，所謂喜界、樂界、苦界、舍界、煩惱界、無明界，如是六界，彼智慧者，如實了達。

「復有六界，所謂

【現代漢語翻譯】現代漢語譯本：『是的，阿難（Ananda）！你應當學習這些道理。』

阿難（Ananda）對佛說：『世尊（World-Honored One）！什麼叫做愚人呢？』

佛告訴阿難（Ananda）：『愚人就是對事理愚昧，不能明瞭。世間的愚人，對於佛法不能明瞭，所以叫做愚人。不能明瞭的是什麼呢？就是不能明瞭法境有四種品類，也就是不能明瞭界法、不能明瞭處法、不能明瞭緣起法、不能明瞭處非處法。阿難（Ananda）！對於這些法，不能夠通達明瞭，所以才被稱為愚人。』

阿難（Ananda）說道：『世尊（World-Honored One）！是的，是的。不能明瞭這四種法，就被稱為愚人。那麼，又怎樣才能被稱為智者呢？』

佛告訴阿難（Ananda）：『所謂智人，就是對於佛法能夠辨別選擇，能夠清楚地瞭解是非，所以叫做智人。清楚地瞭解是什麼呢？就是能夠清楚地了解法境的四種品類，也就是能夠清楚地瞭解界法、能夠清楚地瞭解處法、能夠清楚地瞭解緣生法、能夠清楚地瞭解處非處法。能夠清楚地瞭解這些法，所以才被稱為智人。』

阿難（Ananda）又對佛說：『能夠清楚地瞭解這些法，就被稱為智者。那麼，這位智者，瞭解的是什麼界法呢？』

佛告訴阿難（Ananda）：『你問得很好，我應當為你解說。所謂界法，有很多種，也就是眼界、色界、眼識界；耳界、聲界、耳識界；鼻界、香界、鼻識界；舌界、味界、舌識界；身界、觸界、身識界；意界、法界、意識界。像這樣的十八界，那些有智慧的人，能夠如實地通達明瞭。』

『又有六界，也就是地界、水界、火界、風界、空界、識界，像這樣的六界，那些有智慧的人，能夠如實地通達明瞭。』

『又有六界，也就是喜界、樂界、苦界、舍界、煩惱界、無明界，像這樣的六界，那些有智慧的人，能夠如實地通達明瞭。』

『又有六界，也就是……』

【English Translation】 English version: 'Yes, Ananda! You should learn.'

Ananda said to the Buddha: 'World-Honored One! What is called a fool?'

The Buddha told Ananda: 'A fool is one who is ignorant and does not understand. A fool in the world does not understand the Dharma, so he is called a fool. What is it that he does not understand? He does not understand that the realm of Dharma has four categories, namely, not understanding the realm of elements (界法), not understanding the realm of locations (處法), not understanding the realm of dependent origination (緣起法), and not understanding the realm of what is and is not (處非處法). Ananda! Because one cannot understand these Dharmas, one is called a fool.'

Ananda said: 'World-Honored One! Yes, yes. Not understanding these four Dharmas is called a fool. Then, how is one called a wise person?'

The Buddha told Ananda: 'A wise person is one who discerns the Dharma, clearly understands right and wrong, so he is called a wise person. What is it that he clearly understands? He clearly understands the four categories of the realm of Dharma, namely, clearly understanding the realm of elements (界法), clearly understanding the realm of locations (處法), clearly understanding the realm of dependent origination (緣生法), and clearly understanding the realm of what is and is not (處非處法). Being able to clearly understand these Dharmas is why one is called a wise person.'

Ananda again said to the Buddha: 'Clearly understanding these Dharmas is called a wise person. Then, what realm of elements does this wise person understand?'

The Buddha told Ananda: 'You ask well, I will explain it to you. The realm of elements is of many kinds, namely, the eye element, the form element, the eye consciousness element; the ear element, the sound element, the ear consciousness element; the nose element, the smell element, the nose consciousness element; the tongue element, the taste element, the tongue consciousness element; the body element, the touch element, the body consciousness element; the mind element, the Dharma element, the mind consciousness element. These eighteen elements are truly understood by those with wisdom.'

'There are also six elements, namely, the earth element, the water element, the fire element, the wind element, the space element, the consciousness element. These six elements are truly understood by those with wisdom.'

'There are also six elements, namely, the joy element, the pleasure element, the suffering element, the equanimity element, the affliction element, the ignorance element. These six elements are truly understood by those with wisdom.'

'There are also six elements, namely,...'

貪慾界、瞋恚界、不瞋界、殺害界、不殺界、出離界，如是六界，彼智慧者，如實了達。

「復有四界，所謂受界、想界、行界、識界，如是四界，彼智慧者，如實了達。

「復有三界，所謂欲界、色界、無色界，如是三界，彼智慧者，如實了達。

「復有三界，所謂地獄、中界、上界，如是三界，彼智慧者，如實了達。

「復有三界，所謂善界、不善界、無記界，如是三界，彼智慧者，如實了達。

「復有三界，所謂有學界、無學界、學無學界，如是三界，彼智慧者，如實了達。

「復有二界，所謂有漏界、無漏界，如是二界，彼智慧者，如實了達。

「復有二界，所謂有為界、無為界，如是二界，彼智慧者，如實了達。

「阿難！如是等界，諸有智者，善能了達。」

阿難白佛言：「世尊！彼智慧者，如是了達諸界法已，又復云何，了達處法？」

佛告阿難：「言處法者，謂十二處：眼處、色處、耳處、聲處、鼻處、香處、舌處、味處、身處、觸處、意處、法處。此十二處，智慧之者，如實了達。」

阿難白佛言：「世尊！智者如是了達十二處已，又復云何了緣生法？」

佛告阿難：「智者應知，十二緣法，從因緣起，由因緣故，即

【現代漢語翻譯】現代漢語譯本貪慾界（對感官快樂的渴望）、瞋恚界（憤怒和惡意）、不瞋界（沒有憤怒和惡意）、殺害界（殺戮的傾向）、不殺界（不殺戮的傾向）、出離界（從束縛中解脫），像這樣六個界，有智慧的人能夠如實地瞭解它們。

又有四個界，分別是受界（感受）、想界（想法）、行界（行為）、識界（意識），像這樣四個界，有智慧的人能夠如實地瞭解它們。

又有三個界，分別是欲界（感官慾望的領域）、（色界，物質形式的領域）、無（無色界，非物質形式的領域），像這樣三個界，有智慧的人能夠如實地瞭解它們。

又有三個界，分別是地獄（較低的領域）、中界（中間的領域）、上界（較高的領域），像這樣三個界，有智慧的人能夠如實地瞭解它們。

又有三個界，分別是善界（善的領域）、不善界（不善的領域）、無記界（非善非不善的領域），像這樣三個界，有智慧的人能夠如實地瞭解它們。

又有三個界，分別是有學界（還在學習的階段）、無學界（已經完成學習的階段）、學無學界（既有學習又有不學習的階段），像這樣三個界，有智慧的人能夠如實地瞭解它們。

又有兩個界，分別是有漏界（有煩惱的領域）、無漏界（沒有煩惱的領域），像這樣兩個界，有智慧的人能夠如實地瞭解它們。

又有兩個界，分別是有為界（有條件的事物的領域）、無為界（無條件的事物的領域），像這樣兩個界，有智慧的人能夠如實地瞭解它們。

阿難！像這些界，有智慧的人，能夠很好地瞭解它們。

阿難問佛說：『世尊！有智慧的人，像這樣瞭解了諸界的法之後，又將如何瞭解處法呢？』

佛告訴阿難說：『所說的處法，指的是十二處：眼處（眼睛）、色處（顏色和形狀）、耳處（耳朵）、聲處（聲音）、鼻處（鼻子）、香處（氣味）、舌處（舌頭）、味處（味道）、身處（身體）、觸處（觸感）、意處（意識）、法處（心理對像）。這十二處，有智慧的人能夠如實地瞭解它們。』

阿難問佛說：『世尊！有智慧的人，像這樣瞭解了十二處之後，又將如何瞭解緣生法呢？』

佛告訴阿難說：『有智慧的人應該知道，十二緣法，是從因緣而生起的，由於因緣的緣故，就……』

【English Translation】 English version The realm of greed (desire for sensual pleasures), the realm of hatred (anger and malice), the realm of non-hatred (absence of anger and malice), the realm of killing (the tendency to kill), the realm of non-killing (the tendency not to kill), the realm of renunciation (liberation from bondage)—these six realms are truly understood by the wise.

Furthermore, there are four realms: the realm of feeling (sensation), the realm of perception (thought), the realm of volitional formations (actions), and the realm of consciousness (awareness)—these four realms are truly understood by the wise.

Furthermore, there are three realms: the realm of desire (kama-dhatu, the realm of sensual desire), the realm of form (rupa-dhatu, the realm of material form), and the realm of formlessness (arupa-dhatu, the realm of immaterial form)—these three realms are truly understood by the wise.

Furthermore, there are three realms: the lower realm, the middle realm, and the upper realm—these three realms are truly understood by the wise.

Furthermore, there are three realms: the wholesome realm, the unwholesome realm, and the neutral realm—these three realms are truly understood by the wise.

Furthermore, there are three realms: the realm of the learner (sekha, one who is still learning), the realm of the non-learner (arahat, one who has completed learning), and the realm of neither-learner-nor-non-learner—these three realms are truly understood by the wise.

Furthermore, there are two realms: the realm of defilements (with outflows, asava), and the realm of non-defilements (without outflows)—these two realms are truly understood by the wise.

Furthermore, there are two realms: the conditioned realm (samskrta-dhatu, the realm of conditioned things), and the unconditioned realm (asamskrta-dhatu, the realm of unconditioned things, i.e., Nirvana)—these two realms are truly understood by the wise.

Ananda, these are the realms that the wise are able to understand well.

Ananda asked the Buddha, 'Venerable Sir, after the wise have understood these realms in this way, how do they understand the ayatanas (sense bases)?'

The Buddha said to Ananda, 'The ayatanas refer to the twelve sense bases: the eye-base (eye), the form-base (visible objects), the ear-base (ear), the sound-base (sounds), the nose-base (nose), the odor-base (odors), the tongue-base (tongue), the taste-base (tastes), the body-base (body), the touch-base (tangible objects), the mind-base (mind), and the dhamma-base (mental objects). These twelve sense bases are truly understood by the wise.'

Ananda asked the Buddha, 'Venerable Sir, after the wise have understood the twelve sense bases in this way, how do they understand dependent origination (paticca-samuppada)?'

The Buddha said to Ananda, 'The wise should know that the twelve links of dependent origination arise from conditions; because of conditions, then...'

有諸法。因緣者何？所謂無明緣行，行緣識，識緣名色，名色緣六處，六處緣觸，觸緣受，受緣愛，愛緣取，取緣有，有緣生，生緣老死、憂悲、苦惱，如是即一大苦蘊集。若瞭如上緣生之法，因緣性空，緣聚即有，緣散即無；緣法無故，即無諸法。所謂無明滅即行滅，行滅即識滅，識滅即名色滅，名色滅即六處滅，六處滅即觸滅，觸滅即受滅，受滅即愛滅，愛滅即取滅，取滅即有滅，有滅即生滅，生滅即老死憂悲苦惱滅，如是即一大苦蘊滅。如是生滅之法，智者應當如實了達。」

阿難白佛言：「世尊！彼智慧者，于緣生法，如實知已，復云何了處非處法？」

佛告阿難：「非處法者，謂身、口、意造不善業，而獲所樂善果報者，無有是處。若身、口、意造諸善業，而復獲于不善報者，亦無是處。言是處者，謂身、口、意造諸善業，而獲所樂勝妙果報，斯有是處。若身、口、意造不善業，而獲所感不善果報，亦有是處。

「又復，阿難！言非處者，謂身、口、意造不善業，如所希求殊勝之果，由此因緣，命終之後，若生人天，無有是處。若身、口、意造于善業，墮惡趣者，亦無是處。言是處者，謂身、口、意造諸善業，生人天者，斯有是處。若造惡業，墮惡趣者，亦有是處。

「又復，阿

【現代漢語翻譯】現代漢語譯本：有各種各樣的法（dharma，佛法、規律）。什麼是因緣（hetu-pratyaya，原因和條件）呢？也就是說，以無明（avidyā，對實相的迷惑）為緣而有行（saṃskāra，業行），以行為緣而有識（vijñāna，意識），以識為緣而有名色（nāma-rūpa，精神和物質），以名色為緣而有六處（ṣaḍāyatana，六根），以六處為緣而有觸（sparśa，感覺），以觸為緣而有受（vedanā，感受），以受為緣而有愛（tṛṣṇā，渴愛），以愛為緣而有取（upādāna，執取），以取為緣而有有（bhava，存在），以有為緣而有生（jāti，出生），以生為緣而有老死（jarā-maraṇa，衰老和死亡）、憂悲（śoka，憂愁）、苦惱（duḥkha，痛苦），這樣就聚集了一大堆苦蘊（duḥkha-skandha，痛苦的集合）。如果瞭解了像上面所說的緣生之法，就會明白因緣的自性是空（śūnyatā，空性）的，因緣聚合就產生，因緣離散就消失；因為緣法是空無自性的，所以諸法也是空無自性的。也就是說，無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六處滅，六處滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死憂悲苦惱滅，這樣就消滅了一大堆苦蘊。像這樣生滅的法，有智慧的人應當如實地瞭解通達。

阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）對佛說：『世尊（Bhagavān，佛陀的尊稱）！那些有智慧的人，對於緣生之法，如實地瞭解之後，又該如何瞭解處非處法（sthānāsthāna-dharma，因果法則）呢？』

佛告訴阿難：『什麼是非處法呢？也就是說，如果身（kāya，身體）、口（vacana，語言）、意（manas，思想）造作不善的業（karma，行為），卻獲得快樂的善果報，這是不可能的。如果身、口、意造作各種善業，卻獲得不善的果報，這也是不可能的。什麼是是處法呢？也就是說，如果身、口、意造作各種善業，而獲得快樂殊勝美好的果報，這是有可能的。如果身、口、意造作不善業，而獲得相應的不善果報，這也是有可能的。』

『又，阿難！什麼是非處呢？也就是說，如果身、口、意造作不善業，卻如所希望的那樣獲得殊勝的果報，並且因為這個因緣，命終之後，能夠生到人（manuṣya，人類）天（deva，天神）道，這是不可能的。如果身、口、意造作善業，卻墮落到惡趣（durgati，不好的去處）中，這也是不可能的。什麼是是處呢？也就是說，如果身、口、意造作善業，能夠生到人天道，這是有可能的。如果造作惡業，墮落到惡趣中，這也是有可能的。』

『又，阿

【English Translation】 English version: What are the dharmas (laws, phenomena)? What is dependent origination (hetu-pratyaya)? It is that, conditioned by ignorance (avidyā), there is action (saṃskāra); conditioned by action, there is consciousness (vijñāna); conditioned by consciousness, there is name and form (nāma-rūpa); conditioned by name and form, there are the six sense bases (ṣaḍāyatana); conditioned by the six sense bases, there is contact (sparśa); conditioned by contact, there is feeling (vedanā); conditioned by feeling, there is craving (tṛṣṇā); conditioned by craving, there is grasping (upādāna); conditioned by grasping, there is becoming (bhava); conditioned by becoming, there is birth (jāti); conditioned by birth, there are old age and death (jarā-maraṇa), sorrow (śoka), grief, suffering (duḥkha), and distress. Thus, there is the accumulation of this entire mass of suffering (duḥkha-skandha). If one understands the above-mentioned law of dependent origination, one realizes that the nature of conditions is emptiness (śūnyatā); when conditions come together, there is existence; when conditions disperse, there is non-existence. Because the conditioned dharmas are without inherent existence, all dharmas are without inherent existence. That is, with the cessation of ignorance, action ceases; with the cessation of action, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, grasping ceases; with the cessation of grasping, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, old age and death, sorrow, grief, suffering, and distress cease. Thus, there is the cessation of this entire mass of suffering. The wise should truly understand such laws of arising and ceasing.

Ānanda (one of the ten principal disciples of the Buddha, known for his excellent memory) said to the Buddha: 'Bhagavān (Blessed One, a title for the Buddha)! Those who are wise, having truly understood the law of dependent origination, how should they understand the laws of what is possible and impossible (sthānāsthāna-dharma)?'

The Buddha told Ānanda: 'What are the impossible laws? That is, if body (kāya), speech (vacana), and mind (manas) create unwholesome karma (action), but one obtains pleasant and wholesome results, this is impossible. If body, speech, and mind create wholesome karma, but one obtains unwholesome results, this is also impossible. What are the possible laws? That is, if body, speech, and mind create wholesome karma, and one obtains pleasant, excellent, and wonderful results, this is possible. If body, speech, and mind create unwholesome karma, and one obtains corresponding unwholesome results, this is also possible.'

'Furthermore, Ānanda! What is impossible? That is, if body, speech, and mind create unwholesome karma, but one obtains the excellent results as desired, and because of this cause, after death, one is born in the human (manuṣya) or heavenly (deva) realms, this is impossible. If body, speech, and mind create wholesome karma, but one falls into the evil destinies (durgati), this is also impossible. What is possible? That is, if body, speech, and mind create wholesome karma, one is born in the human or heavenly realms, this is possible. If one creates unwholesome karma, one falls into the evil destinies, this is also possible.'

'Furthermore, Ā

難！世間若有二佛出世，無有是處。一佛出世，斯有是處；又復世有二輪王出，亦無是處。一輪王出，斯有是處。如是若有女人，為轉輪王，治化世間，乃至為彼四王天主、忉利天主、大梵天王，及成緣覺無上菩提者，如是等事，無有是處。若有男子，具大人相，福慧莊嚴，為轉輪王，出於世間，乃至得成無上菩提，斯有是處。

「又復，阿難！若正見人，殺父、害母、殺阿羅漢、破和合僧、出佛身血，造于如是五逆業者，無有是處。若異生凡夫愚癡邪見，造五逆者，斯有是處。

「又復，阿難！若正見人，受具戒品，自犯戒已，于阿阇梨而生譭謗，作如是言：『此阿阇梨不善戒法，亦復不能受持禁戒，我當揀擇別阿阇梨，受學戒法。』作是言已，詣余沙門婆羅門所，選擇師受彼人，或見沙門婆羅門，作諸戲論。不律儀者，依稟于彼為阿阇梨，而求寂靜出離三有，無有是處。如是等事，若愚癡邪見，作此求者，斯有是處。

「又復，阿難！若人不斷根本煩惱及隨煩惱，由煩惱故損減善根，障礙智慧，覆蓋涅盤真寂靜法。彼人若了四念處者，無有是處。若人斷除根本煩惱及隨煩惱，善能瞭解四念處法，求趣涅盤者，斯有是處。

「又復，阿難！若人不斷煩惱，善了四念處，能證七覺支，趣向涅

【現代漢語翻譯】現代漢語譯本難啊！如果世間有兩尊佛同時出世，這是不可能的。一尊佛出世，這才是可能的。同樣，世間有兩位轉輪王（統治世界的理想君主）同時出現，也是不可能的。一位轉輪王出現，這才是可能的。如果一個女人，成為轉輪王，統治教化世間，乃至成為四王天（四大天王所居住的天界）之主、忉利天（帝釋天所居住的天界）之主、大梵天王（色界天之主），以及成就緣覺（不依佛陀教導，自行悟道的修行者）無上菩提（最高的覺悟），這些事情都是不可能的。如果一個男子，具備大丈夫的相貌，福德和智慧莊嚴，成為轉輪王，出現在世間，乃至最終成就無上菩提，這才是可能的。

『此外，阿難！如果具有正見（正確的見解）的人，殺父、害母、殺阿羅漢（已證得解脫的聖者）、破壞僧團的和合、使佛陀流血，造作如此五逆重罪，這是不可能的。如果是異生（與聖者不同的凡夫）凡夫，愚癡邪見，造作五逆重罪，這才是可能的。

『此外，阿難！如果具有正見的人，受了具足戒（比丘或比丘尼所受的完整戒律），自己犯戒之後，對阿阇梨（老師）產生譭謗，這樣說：『這位阿阇梨不善於戒法，也不能夠受持禁戒，我應當選擇其他的阿阇梨，去學習戒法。』說了這樣的話之後，去其他的沙門（出家修行者）婆羅門（古印度教祭司）那裡，選擇老師，接受他們的教導，或者看到那些沙門婆羅門，作各種戲論（無意義的辯論）。不守戒律的人，依靠他們作為阿阇梨，而求得寂靜、出離三有（欲界、色界、無色界），這是不可能的。像這樣的事情，如果是愚癡邪見的人，這樣做，才是可能的。

『此外，阿難！如果一個人不斷除根本煩惱（貪、嗔、癡等）以及隨煩惱（由根本煩惱生出的次要煩惱），因為煩惱的緣故，損減善根，障礙智慧，覆蓋涅槃（寂滅）的真寂靜法。這個人如果能夠了解四念處（觀身不凈、觀受是苦、觀心無常、觀法無我），這是不可能的。如果一個人斷除根本煩惱以及隨煩惱，善於瞭解四念處法，求趣涅槃，這才是可能的。

『此外，阿難！如果一個人不斷除煩惱，卻能善於瞭解四念處，能夠證得七覺支（七種覺悟的因素），趨向涅槃，

【English Translation】 English version It is impossible for two Buddhas to appear in the world at the same time. It is possible for one Buddha to appear. Similarly, it is impossible for two Chakravartins (ideal universal rulers) to appear in the world at the same time. It is possible for one Chakravartin to appear. It is impossible for a woman to become a Chakravartin, ruling and teaching the world, or even to become the lord of the Cāturmahārājika Heaven (heaven of the Four Heavenly Kings), the lord of the Trāyastriṃśa Heaven (heaven of Indra), the Great Brahma King (lord of the Form Realm), or to attain Pratyekabuddhahood (self-enlightenment without a teacher) and unsurpassed Bodhi (supreme enlightenment). These things are impossible. It is possible for a man, possessing the marks of a great person, adorned with merit and wisdom, to become a Chakravartin, appearing in the world, and ultimately attaining unsurpassed Bodhi.

『Furthermore, Ānanda! It is impossible for a person with right view (correct understanding) to kill their father, kill their mother, kill an Arhat (liberated saint), disrupt the harmony of the Sangha (monastic community), or shed the blood of a Buddha, committing such five heinous offenses. It is possible for an ordinary being (different from a saint), a foolish and deluded person with wrong views, to commit the five heinous offenses.

『Furthermore, Ānanda! It is impossible for a person with right view, having received the full precepts (complete monastic vows for monks or nuns), to violate those precepts and then slander their Ācārya (teacher), saying: 『This Ācārya is not skilled in the precepts, nor can they uphold the precepts. I should choose another Ācārya to study the precepts.』 After saying this, to go to other Śramaṇas (wandering ascetics) or Brahmins (ancient Indian priests), choose a teacher, and accept their teachings, or to see those Śramaṇas or Brahmins engaging in various frivolous debates. It is impossible for a person without discipline to rely on them as their Ācārya and seek tranquility and liberation from the three realms of existence (desire realm, form realm, formless realm). It is possible for a foolish and deluded person with wrong views to do such things.

『Furthermore, Ānanda! If a person does not abandon the fundamental afflictions (greed, hatred, delusion, etc.) and the secondary afflictions (arising from the fundamental afflictions), and because of these afflictions, diminishes their roots of goodness, obstructs their wisdom, and covers the true tranquility of Nirvana (extinction), it is impossible for that person to understand the Four Foundations of Mindfulness (contemplation of the body as impure, feeling as suffering, mind as impermanent, and phenomena as selfless). It is possible for a person who abandons the fundamental afflictions and the secondary afflictions, and is skilled in understanding the Four Foundations of Mindfulness, to seek Nirvana.

『Furthermore, Ānanda! If a person does not abandon afflictions, but is skilled in understanding the Four Foundations of Mindfulness, and is able to realize the Seven Factors of Enlightenment (seven aspects of awakening), and move towards Nirvana,

盤者，無有是處。若人斷除煩惱法已，了四念處，證七覺支，趣向涅盤者，斯有是處。

「又復，阿難！若人不斷煩惱，而了四念處，證七覺支，盡苦邊際，趣向涅盤，成緣覺菩提，乃至無上正等正覺者，無有是處。若斷煩惱，了四念處，證七覺支，盡苦邊際，趣向涅盤，成緣覺菩提，乃至無上正等正覺者，斯有是處。」

佛告阿難：「智者如是，如實了達處非處法。汝等應當如理而學。」

爾時，阿難白佛言：「世尊！我聞如是未曾有法，得甘露味，深自慶快。世尊！當何名此經，我等云何受持？」

佛告阿難：「是經名為『四品法門』，亦名『法鏡』，亦名『甘露鼓』，亦名『多界』，如是名字，汝當受持。」

爾時，尊者阿難及諸大眾聞佛所說，皆大歡喜，信受奉行。

佛說四品法門經

【現代漢語翻譯】現代漢語譯本：如果有人不斷除煩惱，卻想要趣向涅盤（Nirvana，寂滅），這是不可能的。如果有人斷除了煩惱，明白了四念處（Four Foundations of Mindfulness，觀身、受、心、法），證得了七覺支（Seven Factors of Enlightenment，念、擇法、精進、喜、輕安、定、舍），並趣向涅盤，這才是可能的。

『阿難（Ananda，佛陀的十大弟子之一）！如果有人不斷除煩惱，卻想要明白四念處，證得七覺支，達到苦的邊際，趣向涅盤，成就緣覺菩提（Pratyekabuddha Bodhi，不依師而自悟的覺悟），乃至無上正等正覺（Anuttara-samyak-sambodhi，最高的覺悟），這是不可能的。如果有人斷除煩惱，明白了四念處，證得了七覺支，達到苦的邊際，趣向涅盤，成就緣覺菩提，乃至無上正等正覺，這才是可能的。』

佛陀告訴阿難：『智者就是這樣，如實地瞭解什麼是可能，什麼是不可能。你們應當按照這個道理去學習。』

當時，阿難對佛陀說：『世尊！我聽聞了這樣前所未有的佛法，得到了甘露般的滋味，內心感到非常歡喜。世尊！這部經應該叫什麼名字？我們應該如何受持？』

佛陀告訴阿難：『這部經名為『四品法門』，也名為『法鏡』，也名為『甘露鼓』，也名為『多界』，你們應當受持這些名字。』

當時，尊者阿難以及所有大眾聽聞佛陀所說，都非常歡喜，信受奉行。

《佛說四品法門經》

【English Translation】 English version: It is impossible for someone to not eliminate afflictions and yet aspire to Nirvana (Nirvana, cessation) . It is possible for someone to eliminate afflictions, understand the Four Foundations of Mindfulness (Four Foundations of Mindfulness, contemplation of body, feelings, mind, and phenomena), realize the Seven Factors of Enlightenment (Seven Factors of Enlightenment, mindfulness, investigation, energy, joy, tranquility, concentration, and equanimity), and move towards Nirvana.

'Furthermore, Ananda (Ananda, one of the Buddha's ten great disciples)! It is impossible for someone to not eliminate afflictions and yet aspire to understand the Four Foundations of Mindfulness, realize the Seven Factors of Enlightenment, reach the end of suffering, move towards Nirvana, achieve Pratyekabuddha Bodhi (Pratyekabuddha Bodhi, self-enlightenment without a teacher), and even Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). It is possible for someone to eliminate afflictions, understand the Four Foundations of Mindfulness, realize the Seven Factors of Enlightenment, reach the end of suffering, move towards Nirvana, achieve Pratyekabuddha Bodhi, and even Anuttara-samyak-sambodhi.'

The Buddha told Ananda: 'The wise understand the possible and the impossible in this way. You should learn according to this principle.'

At that time, Ananda said to the Buddha: 'Venerable One! I have heard such unprecedented Dharma, and I feel great joy in my heart, as if I have tasted ambrosia. Venerable One! What should this sutra be called? How should we uphold it?'

The Buddha told Ananda: 'This sutra is called the 'Four Qualities Dharma Gate', also called the 'Dharma Mirror', also called the 'Ambrosia Drum', also called the 'Multiple Realms'. You should uphold these names.'

At that time, the Venerable Ananda and all the assembly, hearing what the Buddha had said, were all greatly delighted, and accepted it with faith and practiced accordingly.

The Sutra of the Four Qualities Dharma Gate Spoken by the Buddha