Chinese
大正藏第 17 册 No. 0756 佛说八无暇有暇经 No. 756 佛说八无暇有暇经 大唐三藏法师义净奉 制译 如是我闻： 一时，薄伽梵在室罗伐城逝多林给孤独园，与大苾刍众及人天等俱。 尔时，世尊告诸苾刍曰：“汝等当知，于此世间，寡闻无识、凡夫之类，常说无暇、有暇之言，然不了知，云何无暇，云何有暇。吾今为汝分别开示，汝等谛听，善思念之。 “若诸有情，欲住圣行，修善法时，有其八事，无暇修习。云何为八？汝等当知： “于此世间，大师出现，所谓如来、应供、正遍知、明行足、善逝、世间解、无上士、调御丈夫、天人师、佛、世尊，宣说诸佛所证妙法，善除烦恼，能趣菩提，究竟涅槃，尽诸苦际。说是法时，有人堕在地狱之中，受大苦恼，是名最初欲住圣行无暇修习。 “复次，诸苾刍！于此世间，大师出现，十号具足，宣说诸佛所证妙法，善除烦恼，能趣菩提，究竟涅槃，尽诸苦际。说是法时，有人堕在饿鬼之中，受大苦恼，是名第二欲住圣行无暇修习。 “复次，诸苾刍！于此世间，大师出现，十号具足，宣说诸佛所证妙法，善除烦恼，能趣菩提，究竟涅槃，尽诸苦际。说是法时，有人堕 现代汉语译本 《佛说八无暇有暇经》 唐朝三藏法师义净奉旨翻译 我是这样听说的： 一时，佛陀（薄伽梵）在室罗伐城（Śrāvastī）的逝多林（Jetavana）给孤独园（Anāthapiṇḍada-ārāma），与众多比丘（Bhikṣu）以及人、天等在一起。 当时，世尊告诉各位比丘说：‘你们应当知道，在这世间，少见寡闻、没有智慧的凡夫俗子，常常说‘无暇’、‘有暇’这些话，然而并不了解，什么是‘无暇’，什么是‘有暇’。我现在为你们分别开示，你们仔细听，好好思考。’ ‘如果有些众生，想要安住于圣洁的行为，修习善良的法门时，有八种情况，没有空闲修习。哪八种呢？你们应当知道：’ ‘在这世间，伟大的导师出现，也就是如来（Tathāgata）、应供（Arhat）、正遍知（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世间解（Lokavidū）、无上士（Anuttara-puruṣa-damya-sārathi）、调御丈夫（Śāsta-devamanuṣyāṇām）、天人师（Śāsta-devamanuṣyāṇām）、佛（Buddha）、世尊（Bhagavat），宣说诸佛所证悟的微妙法门，能够很好地去除烦恼，能够趋向菩提（Bodhi），最终达到涅槃（Nirvāṇa），断绝一切痛苦的边际。在佛陀宣说此法的时候，有人却堕落在地狱之中，遭受巨大的苦恼，这是第一种想要安住于圣洁的行为却没有空闲修习的情况。’ ‘再次，各位比丘！在这世间，伟大的导师出现，十种称号都具备，宣说诸佛所证悟的微妙法门，能够很好地去除烦恼，能够趋向菩提，最终达到涅槃，断绝一切痛苦的边际。在佛陀宣说此法的时候，有人却堕落在饿鬼之中，遭受巨大的苦恼，这是第二种想要安住于圣洁的行为却没有空闲修习的情况。’ ‘再次，各位比丘！在这世间，伟大的导师出现，十种称号都具备，宣说诸佛所证悟的微妙法门，能够很好地去除烦恼，能够趋向菩提，最终达到涅槃，断绝一切痛苦的边际。在佛陀宣说此法的时候，有人却堕
English
English version The Sutra of Eight Unfree Times and Free Times Spoken by the Buddha Translated under Imperial Order by the Tripitaka Master Yijing of the Great Tang Dynasty Thus have I heard: At one time, the Bhagavan (Blessed One) was in Śrāvastī (Śrāvastī), at the Jetavana (Jetavana) of Anāthapiṇḍada-ārāma (Anāthapiṇḍada's Park), together with a large assembly of Bhikṣus (monks) and humans, gods, and others. At that time, the World-Honored One said to the Bhikṣus: 'You should know that in this world, the ignorant and unlearned, the common people, often speak of 'unfree times' and 'free times,' but they do not understand what 'unfree times' are and what 'free times' are. I will now explain and reveal them to you separately. Listen carefully and contemplate them well.' 'If there are sentient beings who wish to abide in holy conduct and cultivate virtuous Dharma, there are eight conditions in which they have no time to practice. What are the eight? You should know:' 'In this world, a great teacher appears, namely the Tathāgata (Tathāgata), Arhat (Arhat), Samyak-saṃbuddha (Perfectly Enlightened One), Vidyā-caraṇa-saṃpanna (Endowed with Knowledge and Conduct), Sugata (Well-Gone), Lokavidū (Knower of the World), Anuttara-puruṣa-damya-sārathi (Unsurpassed Trainer of Men), Śāsta-devamanuṣyāṇām (Teacher of Gods and Humans), Buddha (Buddha), Bhagavat (World-Honored One), proclaiming the wonderful Dharma realized by all Buddhas, which can well remove afflictions, lead to Bodhi (Enlightenment), ultimately attain Nirvāṇa (Nirvana), and end all suffering. When this Dharma is being taught, someone is falling into hell, suffering great torment. This is the first condition of wanting to abide in holy conduct but having no time to practice.' 'Furthermore, Bhikṣus! In this world, a great teacher appears, possessing all ten titles, proclaiming the wonderful Dharma realized by all Buddhas, which can well remove afflictions, lead to Bodhi, ultimately attain Nirvāṇa, and end all suffering. When this Dharma is being taught, someone is falling into the realm of hungry ghosts, suffering great torment. This is the second condition of wanting to abide in holy conduct but having no time to practice.' 'Furthermore, Bhikṣus! In this world, a great teacher appears, possessing all ten titles, proclaiming the wonderful Dharma realized by all Buddhas, which can well remove afflictions, lead to Bodhi, ultimately attain Nirvāṇa, and end all suffering. When this Dharma is being taught, someone is falling --------------------------------------------------------------------------------
Chinese
在傍生之中，受诸苦恼，是名第三欲住圣行无暇修习。 “复次，诸苾刍！于此世间，大师出现，十号具足，宣说诸佛所证妙法，善除烦恼，能趣菩提，究竟涅槃，尽诸苦际。说是法时，有人生在长寿天中，无所知晓，是名第四欲住圣行无暇修习。 “复次，诸苾刍！于此世间，大师出现，十号具足，宣说诸佛所证妙法，善除烦恼，能趣菩提，究竟涅槃，尽诸苦际。说是法时，有人生在边地、下贱、蔑戾车中，不识善恶，于我四众，不闻不见，是名第五欲住圣行无暇修习。 “复次，诸苾刍！于此世间，大师出现，十号具足，宣说诸佛所证妙法，善除烦恼，能趣菩提，究竟涅槃，尽诸苦际。说是法时，有人虽复生在中国，然受恶报，聋盲喑哑，以手代言，于善于恶不能分别，是名第六欲住圣行无暇修习。 “复次，诸苾刍！于此世间，大师出现，十号具足，宣说诸佛所证妙法，善除烦恼，能趣菩提，究竟涅槃，尽诸苦际。说是法时，有人虽复生在中国，其身虽不聋盲喑哑、以手代言，于善于恶悉能晓了，然而信邪倒见，作如是说：‘无施无受，亦无祠祀，无善恶业缘，无异熟果报，无今世后世，无父母眷属，无化生有情。于此世间，无阿罗汉，正趣正行，此世他世，于现法中，得自觉悟，正 现代汉语译本 在傍生（tiryagyoni，指畜生道）之中，遭受各种苦恼，这被称为第三种想要安住于圣行却没有机会修习的情况。 ‘再者，诸位比丘！在这个世间，大师出现，具备十种名号（tathāgata-arhat-samyaksaṃbuddha-vidyācaraṇasaṃpanna-sugata-lokavid-anuttara-puruṣadamya-sārathi-śāstā-devamanuṣyāṇām-buddha-bhagavat，如来-应供-正遍知-明行足-善逝-世间解-无上士调御丈夫-天人师-佛-世尊），宣说诸佛所证悟的微妙之法，能够很好地去除烦恼，能够趋向菩提（bodhi，觉悟），最终达到涅槃（nirvāṇa，寂灭），断尽一切痛苦的边际。’当宣说此法时，有人却生在长寿天（dīrghāyuṣ-deva，长寿天）中，对这一切一无所知，这被称为第四种想要安住于圣行却没有机会修习的情况。 ‘再者，诸位比丘！在这个世间，大师出现，具备十种名号，宣说诸佛所证悟的微妙之法，能够很好地去除烦恼，能够趋向菩提，最终达到涅槃，断尽一切痛苦的边际。’当宣说此法时，有人却生在边地、**（mleccha，指没有文化的边远地区）、蔑戾车（milakkha，指野蛮人）中，不能分辨善恶，对于我的四众弟子（bhikṣu-bhikṣuṇī-upāsaka-upāsikā，比丘-比丘尼-优婆塞-优婆夷）不闻不见，这被称为第五种想要安住于圣行却没有机会修习的情况。 ‘再者，诸位比丘！在这个世间，大师出现，具备十种名号，宣说诸佛所证悟的微妙之法，能够很好地去除烦恼，能够趋向菩提，最终达到涅槃，断尽一切痛苦的边际。’当宣说此法时，有人虽然出生在中国（madhyadeśa，指文化中心），却遭受恶报，成为聋子、瞎子、哑巴，只能用手来表达，对于善与恶不能分辨，这被称为第六种想要安住于圣行却没有机会修习的情况。 ‘再者，诸位比丘！在这个世间，大师出现，具备十种名号，宣说诸佛所证悟的微妙之法，能够很好地去除烦恼，能够趋向菩提，最终达到涅槃，断尽一切痛苦的边际。’当宣说此法时，有人虽然出生在中国，他的身体虽然不是聋子、瞎子、哑巴，不用手来表达，对于善与恶都能够明白了解，然而却相信邪见，作出这样的说法：‘没有布施，没有接受布施的人，也没有祭祀，没有善恶业的因缘，没有不同的成熟果报，没有今世和后世，没有父母和眷属，没有化生（upapāduka，指不由父母而直接出生的众生）的有情。在这个世间，没有阿罗汉（arhat，断尽烦恼的圣者），能够正确地修行，通达此世和彼世，在现世之中，获得自觉觉悟，'
English
English version Among beings in the animal realm (tiryagyoni), suffering various afflictions, this is called the third instance of not having the opportunity to cultivate the holy life while desiring to abide in it. 'Furthermore, O monks! In this world, a great teacher appears, complete with the ten titles (tathāgata-arhat-samyaksaṃbuddha-vidyācaraṇasaṃpanna-sugata-lokavid-anuttara-puruṣadamya-sārathi-śāstā-devamanuṣyāṇām-buddha-bhagavat), proclaiming the wonderful Dharma realized by all Buddhas, which skillfully removes afflictions, leads to Bodhi (bodhi, enlightenment), ultimately attains Nirvana (nirvāṇa, cessation), and exhausts all suffering. When this Dharma is being proclaimed, someone is born in the Long-lived Heavens (dīrghāyuṣ-deva), knowing nothing about it, this is called the fourth instance of not having the opportunity to cultivate the holy life while desiring to abide in it.' 'Furthermore, O monks! In this world, a great teacher appears, complete with the ten titles, proclaiming the wonderful Dharma realized by all Buddhas, which skillfully removes afflictions, leads to Bodhi, ultimately attains Nirvana, and exhausts all suffering. When this Dharma is being proclaimed, someone is born in a border region, among the ** (mleccha, barbarians), or the Milakkha (milakkha, savages), unable to distinguish between good and evil, not hearing or seeing my fourfold assembly (bhikṣu-bhikṣuṇī-upāsaka-upāsikā), this is called the fifth instance of not having the opportunity to cultivate the holy life while desiring to abide in it.' 'Furthermore, O monks! In this world, a great teacher appears, complete with the ten titles, proclaiming the wonderful Dharma realized by all Buddhas, which skillfully removes afflictions, leads to Bodhi, ultimately attains Nirvana, and exhausts all suffering. When this Dharma is being proclaimed, someone, although born in the central country (madhyadeśa), suffers evil retribution, being deaf, blind, and mute, communicating by hand, unable to distinguish between good and evil, this is called the sixth instance of not having the opportunity to cultivate the holy life while desiring to abide in it.' 'Furthermore, O monks! In this world, a great teacher appears, complete with the ten titles, proclaiming the wonderful Dharma realized by all Buddhas, which skillfully removes afflictions, leads to Bodhi, ultimately attains Nirvana, and exhausts all suffering. When this Dharma is being proclaimed, someone, although born in the central country, and whose body is not deaf, blind, or mute, and does not communicate by hand, and is able to understand good and evil, nevertheless believes in wrong views, saying thus: ‘There is no giving, no receiving, no sacrifice, no cause for good or evil deeds, no different maturation of karmic results, no this life or next life, no parents or relatives, no beings born spontaneously (upapāduka). In this world, there are no Arhats (arhat), who practice correctly, understand this world and the other world, and in this very life, attain self-awakening,' --------------------------------------------------------------------------------
Chinese
证圆满，皆悉了知，我生已尽，梵行已立，不受后有。此事皆无。’生极邪见，是谓第七欲住圣行无暇修习。 “复次，诸苾刍！于此世间，无大师现，无十号名，不闻诸佛所证妙法，不除烦恼，不趣菩提，不至涅槃，无苦边际。有人虽复生在中国，不聋盲喑哑，不以手代言，于善于恶悉能晓了，不生邪见，作如是说：‘有施有受，亦有祠祀，有善恶业缘，有异熟果报，有今世后世，有父母眷属，有化生有情。于此世间，有阿罗汉，正趣正行，此世他世，于现法中，得自觉悟，正证圆满，皆悉了知，我生已尽，梵行已立，不受后有。此等皆有。’生极正见；然无将导，开出离门，是名第八欲住圣行无暇修习。 “复次，诸苾刍！于此世间，大师出现，十号具足，宣说诸佛所证妙法，善除烦恼，能趣菩提，究竟涅槃，尽诸苦际。说是法时，有人生在中国，而所受身诸根具足，了善恶言，乃至生极正见。汝等苾刍当知，是人有暇修习。汝等苾刍，此有暇事，汝等已得。生居中国，逢我出世，得闻圣教，诸根具足，当生勇猛，常勤策励，修诸善品，于善法律，如说修行，展转相教，展转忏悔，常净三业，恒行十善，勿为无益致招后悔。” 尔时，世尊欲重宣此义，说伽他曰： “我已为说八无暇， 现代汉语译本： ‘证得圆满，完全了知，我已经了结生死，清净的修行已经确立，不再有来世。’这些事情全都没有。’产生极端的邪见，这就是第七种想要安住于神圣的修行却没有机会修习的情况。 ‘再者，各位比丘！在这个世间，没有大师出现，没有具备十种称号的名号，听不到诸佛所证悟的微妙之法，不能去除烦恼，不能趋向菩提，不能到达涅槃，没有痛苦的终结。有人即使出生在中国，不聋不盲不哑，不用手势来表达，对于善恶都能明白了解，不产生邪见，像这样说：‘有布施有接受布施的人，也有祭祀，有善恶业的因缘，有不同成熟的果报，有今生和来世，有父母亲属，有化生出来的有情众生。在这个世间，有阿罗汉，行为端正，修行正确，对于此世和彼世，在现世中，能够自觉觉悟，证得圆满，完全了知，我已经了结生死，清净的修行已经确立，不再有来世。’这些都是有的。’产生极端的正见；然而没有人引导，开启解脱之门，这叫做第八种想要安住于神圣的修行却没有机会修习的情况。 ‘再者，各位比丘！在这个世间，大师出现，十种称号都具备，宣说诸佛所证悟的微妙之法，能够很好地去除烦恼，能够趋向菩提，最终达到涅槃，穷尽一切痛苦的边际。’当宣说此法时，有人出生在中国，而且所接受的身体诸根完备，明白善恶之言，乃至产生极端的正见。你们各位比丘应当知道，这个人有机会修习。你们各位比丘，这种有机会修习的事情，你们已经得到了。出生居住在中国，遇到我出世，能够听闻神圣的教法，诸根完备，应当生起勇猛之心，经常勤奋努力，修习各种善行，对于善良的法律，如所说的那样修行，互相教导，互相忏悔，经常保持身口意三业的清净，恒常奉行十善，不要做没有益处的事情以致招来后悔。’ 当时，世尊想要再次宣说这个意义，说了偈颂： ‘我已经说了八种没有机会修习的情况，’