Chinese
大正藏第 17 册 No. 0776 佛说四品法门经 No. 776 佛说四品法门经 西天译经三藏朝奉大夫试光禄卿明教大师臣法贤奉 诏译 如是我闻： 一时，佛在舍卫国祇树给孤独园，与大众俱。 尔时，尊者阿难独止静室，心生是念：“世间有情，所有惊怖，乃至灾害、障难、疾病、过咎。已生、当生者，皆是愚人所有；智者即无。” 尊者阿难思惟如是事已，从座而起，往诣佛所。到佛所已，头面礼足，修奉已毕，住立一面，而白佛言：“世尊！我独静室，心生是念：‘世间所有惊怖等事，皆是愚人所有；智者即无。’惟愿世尊，为我解说。” 佛告阿难：“汝今谛听，当为汝说。” 阿难白言：“唯然。世尊！愿乐欲闻。” 佛言：“阿难！如是世间所有惊怖等事，已生、当生，所谓灾害、障难、疾病、过咎等，皆是愚人所有；智者即无。阿难！譬如有人堆积干苇为火所燃，而彼愚人惊怖等事，亦复如是。阿难！如是过去、未来、现在世中，愚人有灾害，智者无灾害；愚人有障难，智者无障难；愚人有疾病，智者无疾病；愚人有过咎，智者无过咎。阿难！当知是愚人法，是智者法，知彼愚人法已，当可远离行智者法。如 现代汉语译本 《佛说四品法门经》 西天译经三藏朝奉大夫试光禄卿明教大师臣法贤奉 诏译 如是我闻： 一时，佛在舍卫国祇树给孤独园（Jetavana Anathapindika-arama），与大众在一起。 当时，尊者阿难（Ananda）独自在静室中，心中生起这样的念头：‘世间众生，所有的惊怖，乃至灾害、障难、疾病、过错。已经发生、将要发生的，都是愚人所有的；智者就没有这些。’ 尊者阿难思考这些事情后，从座位上起身，前往佛陀所在的地方。到达佛陀那里后，头面顶礼佛足，恭敬供养完毕，站立在一旁，对佛陀说：‘世尊！我独自在静室中，心中生起这样的念头：‘世间所有惊怖等事，都是愚人所有的；智者就没有这些。’ 惟愿世尊，为我解说。’ 佛告阿难：‘你现在仔细听，我将为你解说。’ 阿难回答说：‘是的，世尊！我非常乐意听闻。’ 佛说：‘阿难！像这样世间所有惊怖等事，已经发生、将要发生的，所谓灾害、障难、疾病、过错等，都是愚人所有的；智者就没有这些。阿难！譬如有人堆积干燥的芦苇被火燃烧，而那些愚人的惊怖等事，也像这样。阿难！像这样过去、未来、现在世中，愚人有灾害，智者没有灾害；愚人有障难，智者没有障难；愚人有疾病，智者没有疾病；愚人有过错，智者没有过错。阿难！应当知道这是愚人的法，这是智者的法，知道那些愚人的法后，应当远离而行智者的法。’
English
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，阿难！汝应当学。” 阿难白佛言：“世尊！何名愚人？”
Chinese
佛告阿难：“愚人者，愚为不了。世间愚人，于法不了，故名为愚。不了者何？不了法境有四品类，所谓不了界法、不了处法、不了缘起法、不了处非处法。阿难！于如是法，不能了达，是故得名为愚人也。” 阿难白言：“世尊！如是，如是。不了四法，得名愚人。又复云何得名智者？” 佛告阿难：“言智人者，于法拣择，善了是非，故名智人。善了者何？善了法境，亦四品类，所谓善了界法、善了处法、善了缘生法、善了处非处法。善能了知如是等法，是故得名为智人也。” 阿难复白佛言：“善了此法，得名智者。而此智者，了何界法？” 佛告阿难：“汝能善问，当为汝说。言界法者，而有多种，所谓眼界、色界、眼识界；耳界、声界、耳识界；鼻界、香界、鼻识界；舌界、味界、舌识界；身界、触界、身识界；意界、法界、意识界。如是十八界，彼智慧者，如实了达。 “复有六界，所谓地界、水界、火界、风界、空界、识界，如是六界，彼智慧者，如实了达。 “复有六界，所谓喜界、乐界、苦界、舍界、烦恼界、无明界，如是六界，彼智慧者，如实了达。 “复有六界，所谓 现代汉语译本：‘是的，阿难（Ananda）！你应当学习这些道理。’ 阿难（Ananda）对佛说：‘世尊（World-Honored One）！什么叫做愚人呢？’ 佛告诉阿难（Ananda）：‘愚人就是对事理愚昧，不能明了。世间的愚人，对于佛法不能明了，所以叫做愚人。不能明了的是什么呢？就是不能明了法境有四种品类，也就是不能明了界法、不能明了处法、不能明了缘起法、不能明了处非处法。阿难（Ananda）！对于这些法，不能够通达明了，所以才被称为愚人。’ 阿难（Ananda）说道：‘世尊（World-Honored One）！是的，是的。不能明了这四种法，就被称为愚人。那么，又怎样才能被称为智者呢？’ 佛告诉阿难（Ananda）：‘所谓智人，就是对于佛法能够辨别选择，能够清楚地了解是非，所以叫做智人。清楚地了解是什么呢？就是能够清楚地了解法境的四种品类，也就是能够清楚地了解界法、能够清楚地了解处法、能够清楚地了解缘生法、能够清楚地了解处非处法。能够清楚地了解这些法，所以才被称为智人。’ 阿难（Ananda）又对佛说：‘能够清楚地了解这些法，就被称为智者。那么，这位智者，了解的是什么界法呢？’ 佛告诉阿难（Ananda）：‘你问得很好，我应当为你解说。所谓界法，有很多种，也就是眼界、色界、眼识界；耳界、声界、耳识界；鼻界、香界、鼻识界；舌界、味界、舌识界；身界、触界、身识界；意界、法界、意识界。像这样的十八界，那些有智慧的人，能够如实地通达明了。’ ‘又有六界，也就是地界、水界、火界、风界、空界、识界，像这样的六界，那些有智慧的人，能够如实地通达明了。’ ‘又有六界，也就是喜界、乐界、苦界、舍界、烦恼界、无明界，像这样的六界，那些有智慧的人，能够如实地通达明了。’ ‘又有六界，也就是……’
English
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 (处法), not understanding the realm of dependent origination (缘起法), and not understanding the realm of what is and is not (处非处法). 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 (处法), clearly understanding the realm of dependent origination (缘生法), and clearly understanding the realm of what is and is not (处非处法). 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,...' --------------------------------------------------------------------------------
Chinese
贪欲界、瞋恚界、不瞋界、杀害界、不杀界、出离界，如是六界，彼智慧者，如实了达。 “复有四界，所谓受界、想界、行界、识界，如是四界，彼智慧者，如实了达。 “复有三界，所谓欲界、色界、无色界，如是三界，彼智慧者，如实了达。 “复有三界，所谓下界、中界、上界，如是三界，彼智慧者，如实了达。 “复有三界，所谓善界、不善界、无记界，如是三界，彼智慧者，如实了达。 “复有三界，所谓有学界、无学界、学无学界，如是三界，彼智慧者，如实了达。 “复有二界，所谓有漏界、无漏界，如是二界，彼智慧者，如实了达。 “复有二界，所谓有为界、无为界，如是二界，彼智慧者，如实了达。 “阿难！如是等界，诸有智者，善能了达。” 阿难白佛言：“世尊！彼智慧者，如是了达诸界法已，又复云何，了达处法？” 佛告阿难：“言处法者，谓十二处：眼处、色处、耳处、声处、鼻处、香处、舌处、味处、身处、触处、意处、法处。此十二处，智慧之者，如实了达。” 阿难白佛言：“世尊！智者如是了达十二处已，又复云何了缘生法？” 佛告阿难：“智者应知，十二缘法，从因缘起，由因缘故，即 现代汉语译本 贪欲界（对感官快乐的渴望）、瞋恚界（愤怒和恶意）、不瞋界（没有愤怒和恶意）、杀害界（杀戮的倾向）、不杀界（不杀戮的倾向）、出离界（从束缚中解脱），像这样六个界，有智慧的人能够如实地了解它们。 又有四个界，分别是受界（感受）、想界（想法）、行界（行为）、识界（意识），像这样四个界，有智慧的人能够如实地了解它们。 又有三个界，分别是欲界（感官欲望的领域）、**（色界，物质形式的领域）、无**（无色界，非物质形式的领域），像这样三个界，有智慧的人能够如实地了解它们。 又有三个界，分别是下界（较低的领域）、中界（中间的领域）、上界（较高的领域），像这样三个界，有智慧的人能够如实地了解它们。 又有三个界，分别是善界（善的领域）、不善界（不善的领域）、无记界（非善非不善的领域），像这样三个界，有智慧的人能够如实地了解它们。 又有三个界，分别是有学界（还在学习的阶段）、无学界（已经完成学习的阶段）、学无学界（既有学习又有不学习的阶段），像这样三个界，有智慧的人能够如实地了解它们。 又有两个界，分别是有漏界（有烦恼的领域）、无漏界（没有烦恼的领域），像这样两个界，有智慧的人能够如实地了解它们。 又有两个界，分别是有为界（有条件的事物的领域）、无为界（无条件的事物的领域），像这样两个界，有智慧的人能够如实地了解它们。 阿难！像这些界，有智慧的人，能够很好地了解它们。 阿难问佛说：‘世尊！有智慧的人，像这样了解了诸界的法之后，又将如何了解处法呢？’ 佛告诉阿难说：‘所说的处法，指的是十二处：眼处（眼睛）、色处（颜色和形状）、耳处（耳朵）、声处（声音）、鼻处（鼻子）、香处（气味）、舌处（舌头）、味处（味道）、身处（身体）、触处（触感）、意处（意识）、法处（心理对象）。这十二处，有智慧的人能够如实地了解它们。’ 阿难问佛说：‘世尊！有智慧的人，像这样了解了十二处之后，又将如何了解缘生法呢？’ 佛告诉阿难说：‘有智慧的人应该知道，十二缘法，是从因缘而生起的，由于因缘的缘故，就……’
English
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...' --------------------------------------------------------------------------------