Chinese
大正藏第 17 册 No. 0771 四品学法经 No. 771 四品学法经 宋天竺三藏求那跋陀罗译 其有三德学，号真学，为上品；其持具戒学，号承法，为中品；其受卑戒学，号依福学，为下品；其行三事，号散侍，为外品。 又真学三德者，一曰、戒行备具；二曰、多知经法；三曰、能化度人。是为三德，号真学者也。又承法具戒者，纯五戒，信审罪福，奉承法教也。又依福卑戒者，但持上四戒，不持酒戒，随世习俗，不变欲事，是为依福学也。 又散侍三事，非戒也。何谓三？一者、身归法；二者、供养法；三、名于同学法。持自有弓分别，无师无所承，自然心好，无所拘碍，名散侍法也。真学功德胜于承法学百倍也，承法功德胜依福百倍也，依福功德百倍胜散侍也，散侍功德胜凡俗百倍也。 凡俗之人或不如畜生，畜生或胜于人。所以者何？人作罪，不止入地狱，罪竟为饿鬼；饿鬼罪竟，转为畜生；畜生罪竟，乃还为人。畜生中皆毕罪，便得为人。是故人当作善，奉行三尊之教，学上四品之法，长离三恶道，展转天上，下生人中豪尊，世世受福，德长解脱。 四品学法经 若失威仪一事者，常自学如法，应时自赴诫诲即解。若懈 现代汉语译本 《四品学法经》 宋代天竺三藏求那跋陀罗译 具有三种德行的学习者，称为‘真学’，属于上品；持有具足戒的学习者，称为‘承法’，属于中品；接受较低戒律的学习者，称为‘依福学’，属于下品；那些修行三种事务的人，称为‘散侍’，属于外品。 ‘真学’的三种德行是：一是戒行完备具足；二是广泛了解经书教法；三是能够教化引导他人。这就是‘真学’的三种德行。‘承法具戒’是指完全遵守五戒，相信并明辨罪与福，奉行佛法的教导。‘依福卑戒’是指只持守前四戒（不杀生、不偷盗、不邪淫、不妄语），不持酒戒，顺从世俗习惯，不改变对欲望的追求，这就是‘依福学’。 ‘散侍’的三种事务，并非戒律。什么是这三种事务呢？一是身归于佛法；二是供养佛法；三是名字列于同学佛法的人之中。他们持有自己的弓箭（比喻），没有老师，没有传承，自然而然地心生向往，不受任何拘束，这称为‘散侍法’。‘真学’的功德胜过‘承法学’百倍，‘承法’的功德胜过‘依福’百倍，‘依福’的功德胜过‘散侍’百倍，‘散侍’的功德胜过凡俗之人百倍。 凡俗之人有时还不如畜生，畜生有时胜过人。为什么这样说呢？因为人作恶犯罪，不仅会堕入地狱，罪业结束后还会转为饿鬼；饿鬼罪业结束后，会转为畜生；畜生罪业结束后，才能再转为人。畜生在畜生道中将罪业消尽，才能获得人身。因此，人应当行善，奉行三宝（佛、法、僧）的教导，学习以上四品之法，永远脱离三恶道（地狱、饿鬼、畜生），辗转生于天上，下生人间则为豪门贵族，世世代代享受福报，功德增长，最终解脱。 《四品学法经》 如果失去威仪中的任何一项，应当时常如法学习，及时自我告诫，就能理解。如果懈怠...
English
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... --------------------------------------------------------------------------------
Chinese
怠不勤者，应退着下座，后有功德乃更复之；若受语不用及犯戒者，应便弹弃莫着众中，恐败余人；若新受法未满三月者，其有所犯，先不应问也，未习故也。若诸学者，承用此律，上下相检，乃可至竟，疾成大愿。 散侍法 问曰：“若有善男子，欲入正道，欲依大道而不耐戒，当作何行以求福祥？” 师曰：“亦有三事，名散侍法，好可奉。何谓三？一者、身所护法，二者、供养法，三者、于同学法。行此三事，即胜作凡俗时百倍也。 “又散侍身所能法者云何？虽不持戒，当与凡俗小异；游居之处数就有经道之处，若见世俗所行善者、法之恶者，莫用好言识也，丑语勿名，是为散侍第一法。 “又散侍供养法者，云何当侍三宝？朝夕莫懈，心常归向，并修经书。若居贫穷无用供养者，当加勤仂，见人福躬亲佐助，心代其欢，是为散侍第二法。 “又散侍于同学法者云何？当敬爱其辈无相憍慢，坐起念之，出入参之，如己观也；若行路者，近则相问，远当待望，慎莫背忽，是为散侍第三法。” 师曰：“行者三事虽未即度，犹如地多石多草，种虽不好故得少少，以续其时，犹胜不种也。种业不废，会得好地，所种乃成，收敛有盈，斯亦然矣！行之不休，福德扶持，会 现代汉语译本 对于懈怠不勤奋的人，应该令其退下座位，之后有了功德才能恢复其位；如果接受了教诲却不听从，或者触犯戒律的人，应该立即驱逐，不要留在僧众之中，以免败坏其他人；如果新近受法未满三个月的人，他所犯的过错，开始不应该责问，因为他还没有熟悉戒律的缘故。如果各位学习者，遵循使用此戒律，上下互相监督检查，才能最终达到目标，迅速成就大愿。 散侍法 问：‘如果有善男子，想要进入正道，想要依靠大道却不能忍受戒律，应当做什么样的行为来祈求福祥？’ 师父说：‘也有三件事，名为散侍法，可以好好奉行。哪三件事呢？一是身所护法，二是供养法，三是于同学法。行这三件事，就胜过做凡夫俗子时的百倍。’ ‘又散侍身所能法是什么呢？即使不持戒，也应当与凡夫俗子稍有不同；游居之处经常靠近有经书佛法的地方，如果见到世俗之人所行的善事，或者佛法中的恶事，不要用好听的言语去称赞，也不要用丑陋的言语去诋毁，这就是散侍的第一法。’ ‘又散侍供养法是什么呢？应当如何侍奉三宝（佛、法、僧）？早晚不要懈怠，心中常常归向三宝，并且修习经书。如果居住贫穷没有东西可以供养，应当更加勤奋努力，见到别人行善事就亲自佐助，心里代替他们欢喜，这就是散侍的第二法。’ ‘又散侍于同学法是什么呢？应当尊敬爱护同修道友，没有互相之间的骄慢之心，坐立行走都想着他们，出入都参与他们的活动，如同看待自己一样；如果同路行走，近处就互相问候，远处就应当等待观望，千万不要背离疏忽，这就是散侍的第三法。’ 师父说：‘修行人行这三件事，即使不能立刻得度，也好像土地多石头多草，种子即使不好也能得到少许收成，用来延续时日，也胜过不播种。播种的行业不废弃，终会得到好土地，所播种的才能长成，收获时就会有盈余，这也是同样的道理！修行不停止，福德就会扶持，终会'
English
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' --------------------------------------------------------------------------------