Chinese
有诸法。因缘者何？所谓无明缘行，行缘识，识缘名色，名色缘六处，六处缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死、忧悲、苦恼，如是即一大苦蕴集。若了如上缘生之法，因缘性空，缘聚即有，缘散即无；缘法无故，即无诸法。所谓无明灭即行灭，行灭即识灭，识灭即名色灭，名色灭即六处灭，六处灭即触灭，触灭即受灭，受灭即爱灭，爱灭即取灭，取灭即有灭，有灭即生灭，生灭即老死忧悲苦恼灭，如是即一大苦蕴灭。如是生灭之法，智者应当如实了达。” 阿难白佛言：“世尊！彼智慧者，于缘生法，如实知已，复云何了处非处法？” 佛告阿难：“非处法者，谓身、口、意造不善业，而获所乐善果报者，无有是处。若身、口、意造诸善业，而复获于不善报者，亦无是处。言是处者，谓身、口、意造诸善业，而获所乐胜妙果报，斯有是处。若身、口、意造不善业，而获所感不善果报，亦有是处。 “又复，阿难！言非处者，谓身、口、意造不善业，如所希求殊胜之果，由此因缘，命终之后，若生人天，无有是处。若身、口、意造于善业，堕恶趣者，亦无是处。言是处者，谓身、口、意造诸善业，生人天者，斯有是处。若造恶业，堕恶趣者，亦有是处。 “又复，阿 现代汉语译本： 有各种各样的法（dharma，佛法、规律）。什么是因缘（hetu-pratyaya，原因和条件）呢？ 也就是说，以无明（avidyā，对实相的迷惑）为缘而有行（saṃskāra，业行），以行为缘而有识（vijñāna，意识），以识为缘而有名色（nāma-rūpa，精神和物质），以名色为缘而有六处（ṣaḍāyatana，六根），以六处为缘而有触（sparśa，感觉），以触为缘而有受（vedanā，感受），以受为缘而有爱（tṛṣṇā，渴爱），以爱为缘而有取（upādāna，执取），以取为缘而有有（bhava，存在），以有为缘而有生（jāti，出生），以生为缘而有老死（jarā-maraṇa，衰老和死亡）、忧悲（śoka，忧愁）、苦恼（duḥkha，痛苦），这样就聚集了一大堆苦蕴（duḥkha-skandha，痛苦的集合）。如果了解了像上面所说的缘生之法，就会明白因缘的自性是空（śūnyatā，空性）的，因缘聚合就产生，因缘离散就消失；因为缘法是空无自性的，所以诸法也是空无自性的。也就是说，无明灭则行灭，行灭则识灭，识灭则名色灭，名色灭则六处灭，六处灭则触灭，触灭则受灭，受灭则爱灭，爱灭则取灭，取灭则有灭，有灭则生灭，生灭则老死忧悲苦恼灭，这样就消灭了一大堆苦蕴。像这样生灭的法，有智慧的人应当如实地了解通达。 阿难（Ānanda，佛陀的十大弟子之一，以记忆力超群著称）对佛说：‘世尊（Bhagavān，佛陀的尊称）！那些有智慧的人，对于缘生之法，如实地了解之后，又该如何了解处非处法（sthānāsthāna-dharma，因果法则）呢？’ 佛告诉阿难：‘什么是非处法呢？ 也就是说，如果身（kāya，身体）、口（vacana，语言）、意（manas，思想）造作不善的业（karma，行为），却获得快乐的善果报，这是不可能的。如果身、口、意造作各种善业，却获得不善的果报，这也是不可能的。什么是是处法呢？ 也就是说，如果身、口、意造作各种善业，而获得快乐殊胜美好的果报，这是有可能的。如果身、口、意造作不善业，而获得相应的不善果报，这也是有可能的。’ ‘又，阿难！什么是非处呢？ 也就是说，如果身、口、意造作不善业，却如所希望的那样获得殊胜的果报，并且因为这个因缘，命终之后，能够生到人（manuṣya，人类）天（deva，天神）道，这是不可能的。如果身、口、意造作善业，却堕落到恶趣（durgati，不好的去处）中，这也是不可能的。什么是是处呢？ 也就是说，如果身、口、意造作善业，能够生到人天道，这是有可能的。如果造作恶业，堕落到恶趣中，这也是有可能的。’ ‘又，阿
English
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 --------------------------------------------------------------------------------
Chinese
难！世间若有二佛出世，无有是处。一佛出世，斯有是处；又复世有二轮王出，亦无是处。一轮王出，斯有是处。如是若有女人，为转轮王，治化世间，乃至为彼四王天主、忉利天主、大梵天王，及成缘觉无上菩提者，如是等事，无有是处。若有男子，具大人相，福慧庄严，为转轮王，出于世间，乃至得成无上菩提，斯有是处。 “又复，阿难！若正见人，杀父、害母、杀阿罗汉、破和合僧、出佛身血，造于如是五逆业者，无有是处。若异生凡夫愚痴邪见，造五逆者，斯有是处。 “又复，阿难！若正见人，受具戒品，自犯戒已，于阿阇梨而生毁谤，作如是言：‘此阿阇梨不善戒法，亦复不能受持禁戒，我当拣择别阿阇梨，受学戒法。’作是言已，诣余沙门婆罗门所，选择师受彼人，或见沙门婆罗门，作诸戏论。不律仪者，依禀于彼为阿阇梨，而求寂静出离三有，无有是处。如是等事，若愚痴邪见，作此求者，斯有是处。 “又复，阿难！若人不断根本烦恼及随烦恼，由烦恼故损减善根，障碍智慧，覆盖涅盘真寂静法。彼人若了四念处者，无有是处。若人断除根本烦恼及随烦恼，善能了解四念处法，求趣涅盘者，斯有是处。 “又复，阿难！若人不断烦恼，善了四念处，能证七觉支，趣向涅 现代汉语译本 难啊！如果世间有两尊佛同时出世，这是不可能的。一尊佛出世，这才是可能的。同样，世间有两位转轮王（统治世界的理想君主）同时出现，也是不可能的。一位转轮王出现，这才是可能的。如果一个女人，成为转轮王，统治教化世间，乃至成为四王天（四大天王所居住的天界）之主、忉利天（帝释天所居住的天界）之主、大梵天王（色界天之主），以及成就缘觉（不依佛陀教导，自行悟道的修行者）无上菩提（最高的觉悟），这些事情都是不可能的。如果一个男子，具备大丈夫的相貌，福德和智慧庄严，成为转轮王，出现在世间，乃至最终成就无上菩提，这才是可能的。 ‘此外，阿难！如果具有正见（正确的见解）的人，杀父、害母、杀阿罗汉（已证得解脱的圣者）、破坏僧团的和合、使佛陀流血，造作如此五逆重罪，这是不可能的。如果是异生（与圣者不同的凡夫）凡夫，愚痴邪见，造作五逆重罪，这才是可能的。 ‘此外，阿难！如果具有正见的人，受了具足戒（比丘或比丘尼所受的完整戒律），自己犯戒之后，对阿阇梨（老师）产生毁谤，这样说：‘这位阿阇梨不善于戒法，也不能够受持禁戒，我应当选择其他的阿阇梨，去学习戒法。’说了这样的话之后，去其他的沙门（出家修行者）婆罗门（古印度教祭司）那里，选择老师，接受他们的教导，或者看到那些沙门婆罗门，作各种戏论（无意义的辩论）。不守戒律的人，依靠他们作为阿阇梨，而求得寂静、出离三有（欲界、色界、无色界），这是不可能的。像这样的事情，如果是愚痴邪见的人，这样做，才是可能的。 ‘此外，阿难！如果一个人不断除根本烦恼（贪、嗔、痴等）以及随烦恼（由根本烦恼生出的次要烦恼），因为烦恼的缘故，损减善根，障碍智慧，覆盖涅槃（寂灭）的真寂静法。这个人如果能够了解四念处（观身不净、观受是苦、观心无常、观法无我），这是不可能的。如果一个人断除根本烦恼以及随烦恼，善于了解四念处法，求趣涅槃，这才是可能的。 ‘此外，阿难！如果一个人不断除烦恼，却能善于了解四念处，能够证得七觉支（七种觉悟的因素），趋向涅槃，
English
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, --------------------------------------------------------------------------------
Chinese
盘者，无有是处。若人断除烦恼法已，了四念处，证七觉支，趣向涅盘者，斯有是处。 “又复，阿难！若人不断烦恼，而了四念处，证七觉支，尽苦边际，趣向涅盘，成缘觉菩提，乃至无上正等正觉者，无有是处。若断烦恼，了四念处，证七觉支，尽苦边际，趣向涅盘，成缘觉菩提，乃至无上正等正觉者，斯有是处。” 佛告阿难：“智者如是，如实了达处非处法。汝等应当如理而学。” 尔时，阿难白佛言：“世尊！我闻如是未曾有法，得甘露味，深自庆快。世尊！当何名此经，我等云何受持？” 佛告阿难：“是经名为‘四品法门’，亦名‘法镜’，亦名‘甘露鼓’，亦名‘多界’，如是名字，汝当受持。” 尔时，尊者阿难及诸大众闻佛所说，皆大欢喜，信受奉行。 佛说四品法门经 现代汉语译本：如果有人不断除烦恼，却想要趣向涅盘（Nirvana，寂灭），这是不可能的。如果有人断除了烦恼，明白了四念处（Four Foundations of Mindfulness，观身、受、心、法），证得了七觉支（Seven Factors of Enlightenment，念、择法、精进、喜、轻安、定、舍），并趣向涅盘，这才是可能的。 ‘阿难（Ananda，佛陀的十大弟子之一）！如果有人不断除烦恼，却想要明白四念处，证得七觉支，达到苦的边际，趣向涅盘，成就缘觉菩提（Pratyekabuddha Bodhi，不依师而自悟的觉悟），乃至无上正等正觉（Anuttara-samyak-sambodhi，最高的觉悟），这是不可能的。如果有人断除烦恼，明白了四念处，证得了七觉支，达到苦的边际，趣向涅盘，成就缘觉菩提，乃至无上正等正觉，这才是可能的。’ 佛陀告诉阿难：‘智者就是这样，如实地了解什么是可能，什么是不可能。你们应当按照这个道理去学习。’ 当时，阿难对佛陀说：‘世尊！我听闻了这样前所未有的佛法，得到了甘露般的滋味，内心感到非常欢喜。世尊！这部经应该叫什么名字？我们应该如何受持？’ 佛陀告诉阿难：‘这部经名为‘四品法门’，也名为‘法镜’，也名为‘甘露鼓’，也名为‘多界’，你们应当受持这些名字。’ 当时，尊者阿难以及所有大众听闻佛陀所说，都非常欢喜，信受奉行。 《佛说四品法门经》