T14n0581_佛說八師經
大正藏第 14 冊 No. 0581 佛說八師經
No. 581
佛說八師經
吳月支國居士支謙譯
聞如是：
一時佛在舍衛國祇樹給孤獨園。
時有梵志，名曰耶句，來詣佛所。
阿難白佛言：「有異學梵志今來在外，欲咨所疑。」
天尊曰：「現之。」
梵志乃進，稽首佛足。
天尊曰：「就座。」
梵志就座，須臾退坐曰：「吾聞佛道厥義弘深，汪洋無涯，靡不成就，靡不度生，巍巍堂堂，猶星中月，神智妙達，眾聖中王，諸天所不逮，黎民所不聞。愿開盲冥，釋其愚癡。所事何師，以致斯尊？」
天尊嘆曰：「快哉斯問！開發大行。吾前世師，其名難數。吾今自然神耀得道，非有師也。然有八師，從明得之刑戮；或為王法所見誅治，滅及門族。死入地獄，燒煮、搒掠，萬毒皆更，求死不得。罪竟乃出，或為餓鬼，或為畜生，屠割、剝裂。死輒更刃，魂神展轉，更相殘賊。吾見殺者，其罪如此，不敢復殺。是吾一師。」
佛時頌曰：
「殺者心不仁， 強弱相傷殘， 殺生當過生， 結積累劫怨， 受罪短命死， 驚怖遭暴患； 吾用畏是故， 慈心伏魔宮。」
佛言：「二謂盜竊，
【現代漢語翻譯】 現代漢語譯本 聞如是：我聽到是這樣的： 一時，佛陀在舍衛國祇樹給孤獨園（Jetavana Anathapindika-arama in Sravasti）說法。 當時有一位名叫耶句（Yekou）的梵志（Brahmin），來到佛陀所在的地方。 阿難（Ananda）向佛陀稟告說：『有一位其他的學派的梵志現在在外面，想要請教他所疑惑的問題。』 天尊（Bhagavan，佛陀的尊稱）說：『讓他進來。』 梵志於是上前，向佛陀的雙足行稽首禮。 天尊說：『請就座。』 梵志就座后，稍微退後坐著說：『我聽說佛陀的教義深刻而廣博，浩瀚無邊，沒有什麼不能成就，沒有什麼不能度化眾生，非常偉大莊嚴，就像星星中的月亮一樣，智慧精妙通達，是眾聖中的王者，諸天都不能及，百姓都沒有聽說過。希望您能開啟我的盲昧，解除我的愚癡。您所事奉的是哪位老師，才達到如此尊貴的地位？』 天尊讚歎說：『這個問題問得好啊！能啓發廣大的修行。我前世的老師，數量難以計算。我現在是自然而然地以神聖的光輝得道的，沒有特定的老師。然而有八種可以作為老師的事物，我從明白這些事物而得到解脫。第一種是刑罰殺戮；那些行刑殺戮的人，或者被王法所懲處，甚至誅滅整個家族。死後墮入地獄，遭受燒煮、鞭打、拷掠，各種各樣的痛苦都經歷，想死都死不了。罪受完了才能出來，或者轉生為餓鬼，或者轉生為畜生，被宰殺、割肉、剝皮。死了之後又再次被刀刃所傷，靈魂不斷地輾轉，互相殘殺。我看到殺生的人，他們的罪過是如此的深重，所以不敢再殺生。這是我的第一位老師。』 佛陀當時說了偈頌： 『殺生者內心不仁慈，強大者和弱小者互相傷害殘殺，殺害生命的人，將來會償還生命，積累無數劫的仇怨，遭受罪報，短命而死，驚恐害怕，遭遇各種橫禍；我因為畏懼這些果報，所以用慈悲心來降伏魔宮。』 佛陀說：『第二種是盜竊，』
【English Translation】 English version Thus have I heard: At one time, the Buddha was in the Jeta Grove, Anathapindika's Park in Sravasti. At that time, there was a Brahmin named Yekou who came to where the Buddha was. Ananda said to the Buddha, 'There is a Brahmin from another school outside who wishes to inquire about his doubts.' The Bhagavan (Blessed One, an epithet for the Buddha) said, 'Let him in.' The Brahmin then stepped forward and bowed at the Buddha's feet. The Bhagavan said, 'Please be seated.' After the Brahmin took his seat, he retreated slightly and said, 'I have heard that the Buddha's teachings are profound and vast, boundless, accomplishing everything, delivering all beings, majestic and dignified, like the moon among the stars, with subtle and penetrating wisdom, the king among all sages, unattainable by the heavens, unheard of by the common people. I hope you can open my blindness and dispel my ignorance. Which teacher did you serve to attain such a noble position?' The Bhagavan exclaimed, 'Excellent question! It inspires great practice. The number of my teachers in past lives is countless. I have now naturally attained the Way through divine radiance, without a specific teacher. However, there are eight things that can serve as teachers, from understanding these things I have gained liberation. The first is the punishment of killing; those who carry out executions, or are punished by the laws of the king, even to the extermination of their entire family. After death, they fall into hell, suffering boiling, whipping, and torture, experiencing all kinds of pain, unable to die even if they wish to. Only after their sins are exhausted can they emerge, or be reborn as hungry ghosts, or as animals, being slaughtered, butchered, and skinned. After death, they are wounded again by blades, their souls constantly transmigrating, killing each other. Seeing those who kill, their sins are so deep, I dare not kill again. This is my first teacher.' The Buddha then spoke a verse: 'Those who kill are without compassion, the strong and the weak injure and kill each other, those who kill living beings will repay with their lives, accumulating resentment for countless kalpas, suffering retribution, dying young, terrified, encountering all kinds of calamities; because I fear these consequences, I use compassion to subdue the palace of Mara (demon).' The Buddha said, 'The second is theft,'
強劫人財。或為財主刀杖加刑，應時瓦解；或為王法收繫著獄，拷掠、榜笞，五毒並至，戮之都市，宗門灰滅。死入地獄，以手捧火，洋銅沃口，求死不得。罪竟乃出，當爲餓鬼，意欲飲水，水化為膿，所欲食物，物化成炭，身常負重，眾惱自隨；或為畜生，死輒更刃，以肉供人，償其宿債。吾見盜者，其罪如此，不敢復盜。是吾二師。」
佛時頌曰：
「盜者不與取， 劫竊人財寶， 亡者無多少， 忿恚懷憂惱， 死受六畜身， 償其宿債負； 吾用畏是故， 棄家行學道。」
佛言：「三謂邪淫，犯人婦女。或為夫主、邊人所知，臨時得殃，刀杖加刑；或為王法收繫著獄，酷毒掠治，戮之都市。死入地獄，臥之鐵床；或抱銅柱，獄鬼然火，以燒其身。地獄罪畢，當更畜生。若復為人，閨門淫亂，違佛、遠法，不親賢眾，常懷恐怖，多危少安。吾見是故，不敢邪淫。是吾三師。」
佛時頌曰：
「淫為不凈行， 迷惑失正道， 精神魂魄馳， 傷命而早夭， 受罪頑癡荒， 死復墮惡道； 吾用畏是故， 棄家樂林藪。」
佛言：「四謂惡口、兩舌、妄言、綺語。譖入無罪，謗毀三尊，舌致捶杖，亦致滅門。死入地獄，獄中鬼神拔出其舌以牛犁之；洋
銅灌口，求死不得。罪畢乃出，當爲畜生，恒食草棘。若后為人，言不見信，口中恒臭，多逢譖謗罵詈之聲，臥輒惡夢，有口不能得含佛經之至味。吾見是故，不敢惡口。是吾四師。」
佛時頌曰：
「欺者有四過， 讒佞傷良貞， 受罪癡聾盲， 蹇吃口臭腥， 癡狂不能言， 死入拔舌囹； 吾修四凈口， 自致八音聲。」
佛言：「五謂嗜酒。酒為毒氣，主成諸惡——王道毀，仁澤滅，臣慢上，忠敬朽，父失禮，母失慈，子兇逆，孝道敗，夫失信，婦奢淫，九族諍，財產耗——亡國危身，無不由之。酒之亂道，三十有六。吾見是故，絕酒不飲。是吾五師。」
佛時頌曰：
「醉者為不孝， 怨禍從內生， 迷惑清高士， 亂德敗淑貞。 吾故不飲酒， 慈心濟群生， 凈慧度八難， 自致覺道成。」
佛言：「六謂年老。夫老之為苦，頭白，齒落，目視𥆨𥆨，耳聽不聰，盛去衰至，皮緩，面皺；百節痛疼，行步苦極，坐起呻吟，憂悲惱苦；識神轉滅，便旋即忘；命日促盡，言之流涕。吾見無常，災變如斯，故行求道，不欲更之。是吾六師。」
佛時頌曰：
「吾念世無常， 人生要當老， 盛去日衰羸， 形枯而白首， 憂勞百病
【現代漢語翻譯】 現代漢語譯本： 『銅灌口』（用銅水灌口），求死都不能。罪受完了才能出來，出來後會變成畜生，一直吃草和帶刺的植物。如果後來能做人，說的話沒人相信，嘴裡總是發臭，經常遇到別人的誹謗和謾罵，睡覺總是做噩夢，有嘴卻不能品嚐佛經的美味。我看到這些，所以不敢惡語傷人。這是我的第四位老師。 佛陀當時用偈頌說： 『欺騙別人有四種過錯，讒言佞語傷害善良貞潔的人，受罪後會變成癡聾盲人，口吃、口臭、腥臭難聞，癡呆瘋狂說不出話，死後墮入拔舌地獄；我修持清凈的口業，自然獲得八種美妙的聲音。』 佛說：『第五種是嗜酒。酒是毒氣，是造成各種罪惡的根源——使王道衰敗，仁慈恩澤消滅，臣子怠慢君上，忠誠敬意腐朽，父親失去禮儀，母親失去慈愛，兒子兇狠悖逆，孝道淪喪，丈夫失去信用，妻子奢侈淫蕩，整個家族爭鬥不休，財產耗盡——亡國喪身，沒有不是因為酒造成的。酒擾亂正道的表現，有三十六種之多。我看到這些，所以戒酒不喝。這是我的第五位老師。』 佛陀當時用偈頌說： 『醉酒的人是不孝的，怨恨災禍從內部產生，迷惑清高之士，擾亂道德敗壞貞潔。所以我才不喝酒，用慈悲心救濟眾生，用清凈的智慧度過八難，自然證得覺悟的道果。』 佛說：『第六種是年老。年老的痛苦是，頭髮變白，牙齒脫落，眼睛昏花，耳朵聽不清，鼎盛時期過去，衰敗時期到來，面板鬆弛，面容憔悴；渾身疼痛，行走艱難，坐立不安，憂愁悲傷苦惱；精神意識逐漸消退，轉身就忘；壽命一天天減少，說起來就流眼淚。我看到世事無常，災禍變故就是這樣，所以修行求道，不想再經歷這些。這是我的第六位老師。』 佛陀當時用偈頌說： 『我想到世事無常，人生終究要衰老，鼎盛時期過去，一天天衰弱，形體枯槁，頭髮變白，憂愁勞累，百病纏身』
【English Translation】 English version: 『Copper-filled mouth』 (having molten copper poured into the mouth), one cannot even seek death. Only after the punishment is completed can one be released, and upon release, one will become a beast, constantly eating grass and thorny plants. If one is later reborn as a human, their words will not be trusted, their mouth will always stink, they will frequently encounter slander and abuse, they will always have nightmares while sleeping, and though they have a mouth, they cannot taste the exquisite flavor of the Buddha's teachings. Seeing this, I dare not speak evil. This is my fourth teacher. The Buddha then spoke in verse: 『The deceiver has four faults: slander and flattery harm the good and virtuous; after suffering punishment, one becomes an idiot, deaf, and blind; one stutters, has bad breath, and a foul odor; one is idiotic and mad, unable to speak, and after death, falls into the Tongue-Pulling Hell; I cultivate pure speech, naturally attaining the eight beautiful sounds.』 The Buddha said: 『The fifth is the love of alcohol. Alcohol is a poisonous vapor, the root of all evils—it destroys the kingly way, extinguishes benevolence and grace, makes ministers disrespectful to their superiors, corrupts loyalty and reverence, causes fathers to lose propriety, mothers to lose compassion, sons to be cruel and rebellious, filial piety to be ruined, husbands to lose trust, wives to be extravagant and licentious, the entire family to quarrel endlessly, and property to be depleted—the ruin of a country and the loss of one's life are all caused by it. The ways in which alcohol disrupts the path are thirty-six in number. Seeing this, I abstain from alcohol and do not drink. This is my fifth teacher.』 The Buddha then spoke in verse: 『The drunkard is unfilial, resentment and disaster arise from within, they confuse the pure and noble, disrupt morality, and ruin chastity. Therefore, I do not drink alcohol, using a compassionate heart to save all beings, using pure wisdom to cross over the eight difficulties, naturally attaining the awakened path.』 The Buddha said: 『The sixth is old age. The suffering of old age is that the hair turns white, the teeth fall out, the eyes become dim, the ears become deaf, the prime of life passes, and decline arrives, the skin loosens, the face wrinkles; all the joints ache, walking is extremely difficult, sitting and standing are uneasy, there is worry, sorrow, and suffering; the consciousness gradually fades, one forgets immediately after turning around; the days of life are rapidly diminishing, speaking of it brings tears. Seeing impermanence, disasters and changes like these, I therefore practice seeking the Way, not wanting to experience these things again. This is my sixth teacher.』 The Buddha then spoke in verse: 『I contemplate the impermanence of the world, that life must eventually grow old, the prime of life passes, and one weakens day by day, the form withers, and the hair turns white, worry and toil bring hundreds of diseases』
生， 坐起愁痛惱； 吾用畏是故， 棄家行學道。」
佛言：「七謂病瘦。肉盡骨立，百節皆痛，猶被杖楚；四大進退，手足不任；氣力虛竭，坐臥須人；口燥，唇燋，筋斷，鼻坼；目不見色，耳不聞音；不凈流出，身臥其上；心懷苦惱，言輒悲哀。今睹世人年盛力壯，華色暐曄，福盡罪至，無常百變。吾睹斯患，故行求道，不欲更之。是吾七師。」
佛時頌曰：
「念人衰老時， 百病同時生， 水消而火滅， 刀風解其形， 骨離筋脈絕， 大命要當傾； 吾用畏是故， 求道愿不生。」
佛言：「八謂人死。四百四病同時俱作；四大欲散，魂神不安；風去息絕，火滅身冷，風先火次，魂靈去矣；身體挺直，無所復知；旬日之間肉壞血流，膀脹爛臭，無一可取；身中有蟲，還食其肉；筋脈爛盡，骨節解散，髑髏異處，脊、脅、肩、臂、䏶、脛、足、指各自異處；飛鳥、走獸競來食之。天、龍、鬼神、帝王、人民、貧富、貴賤無免此患。吾見斯變，故行求道，不欲更之。是吾八師。」
佛時頌曰：
「我惟老病死， 三界之大患， 福盡而命終， 氣絕於黃泉， 身爛還為土， 魂魄隨因緣； 吾用畏是故， 學道升泥洹。」
於是梵志
【現代漢語翻譯】 現代漢語譯本 『出生』，坐著或起身都感到憂愁痛苦煩惱；我因為畏懼這些，所以拋棄家庭去修行學道。』
佛說：『第七種是疾病衰弱。肌肉消盡，只剩骨頭，渾身關節都疼痛，就像被棍棒擊打一樣；地、水、火、風四大元素進退失調，手腳不能動彈；氣力虛弱衰竭，坐著躺著都需要人照顧；口乾舌燥，嘴唇乾裂，筋脈斷裂，鼻子裂開；眼睛看不見東西，耳朵聽不見聲音；污穢之物流出，身體躺在上面；心中充滿痛苦煩惱，說出的話總是悲哀。如今看到世人年輕力壯，容光煥發，一旦福報享盡，罪業到來，無常變化就會發生。我看到這些苦患，所以才去修行求道，不想再經歷這些。這是我的第七位老師。』
佛陀當時以偈頌說道：
『想到人衰老的時候，各種疾病同時產生，水（指身體中的液體成分）消退而火（指身體的熱能）熄滅，刀風（比喻分解身體的力量）分解其形體，骨頭分離，筋脈斷絕，生命很快就要終結；我因為畏懼這些，所以求道，希望不再輪迴出生。』
佛說：『第八種是死亡。四百零四種疾病同時發作；地、水、火、風四大元素想要離散，魂魄神識感到不安；風停止流動，呼吸斷絕，火熄滅，身體冰冷，風先停止，火隨後熄滅，魂靈離去；身體僵硬挺直，什麼都不知道了；十天之內，肌肉腐爛，血液流出，膨脹腐爛發臭，沒有一處可以取用；身體里生出蟲子，反過來吃自己的肉；筋脈腐爛殆盡，骨節散開，頭蓋骨在不同的地方，脊椎、肋骨、肩膀、手臂、臀部、小腿、腳、腳趾各自在不同的地方；飛鳥、走獸爭相來吃它。天神、龍、鬼神、帝王、人民、貧窮、富貴、尊貴、卑賤，沒有誰能免除這種苦患。我看到這種變化，所以才去修行求道，不想再經歷這些。這是我的第八位老師。』
佛陀當時以偈頌說道：
『我只想到衰老、疾病、死亡，這是三界（Trailokya）中最大的苦患，福報享盡而生命終結，氣息斷絕於黃泉之下，身體腐爛迴歸塵土，魂魄隨著因緣流轉；我因為畏懼這些，所以學道，希望能夠證得涅槃（Nirvana）。』
於是，梵志（Brahmin）
【English Translation】 English version 『Birth, sitting or rising, [are filled with] sorrow, pain, and vexation; I fear these things, therefore, I abandoned my home and practice the path.』
The Buddha said: 『The seventh is illness and frailty. The flesh is exhausted, only bones remain, all joints ache, as if beaten by a staff; the four great elements (Mahabhuta) advance and retreat, hands and feet are useless; strength and energy are depleted, sitting and lying require assistance; the mouth is dry, the lips parched, tendons broken, the nose cracked; the eyes cannot see colors, the ears cannot hear sounds; impure substances flow out, the body lies upon them; the heart is filled with suffering and vexation, words are always sorrowful. Now seeing people in their prime, strong and vigorous, with radiant complexions, when their blessings are exhausted and sins arrive, impermanence (Anitya) brings a hundred changes. I saw these sufferings, therefore I sought the path, not wanting to experience them again. This is my seventh teacher.』
The Buddha then spoke in verse:
『Thinking of people in old age, a hundred diseases arise simultaneously, water (referring to the body's liquid components) diminishes and fire (referring to the body's heat) extinguishes, the wind of the sword (a metaphor for the force that decomposes the body) breaks apart its form, bones separate, tendons break, life is about to end; I fear these things, therefore I seek the path, wishing not to be born again.』
The Buddha said: 『The eighth is death. The four hundred and four diseases arise simultaneously; the four great elements (Mahabhuta) want to scatter, the soul and spirit are uneasy; the wind ceases to flow, breath is cut off, fire extinguishes, the body is cold, wind ceases first, fire extinguishes next, the soul departs; the body is stiff and straight, knowing nothing; within ten days, the flesh rots, blood flows, swelling, rotting, and stinking, nothing is usable; worms are born in the body, eating its flesh; tendons rot away, joints scatter, the skull is in a different place, spine, ribs, shoulders, arms, hips, shins, feet, toes are each in different places; flying birds and running beasts compete to eat it. Gods, dragons (Naga), ghosts, spirits, emperors, people, poor, rich, noble, lowly, none can escape this suffering. I saw this change, therefore I sought the path, not wanting to experience it again. This is my eighth teacher.』
The Buddha then spoke in verse:
『I only think of old age, illness, and death, the great sufferings of the three realms (Trailokya), blessings are exhausted and life ends, breath is cut off in the Yellow Springs, the body rots and returns to earth, the soul follows its karma (Karma); I fear these things, therefore I study the path, hoping to attain Nirvana (Nirvana).』
Then, the Brahmin
聞佛所說，心開意解，即得道跡，前受五戒，為清信士——不殺，不盜，不淫，不欺，奉孝，不醉——歡喜而去。
佛說八師經
【現代漢語翻譯】 現代漢語譯本： 聽聞佛陀所說，心中豁然開朗，理解了佛法的真諦，當下就證得了入道的初步果位（道跡）。之前已經受持了五戒，成為一名清信士——不殺生，不偷盜，不邪淫，不妄語，孝順父母，不飲酒——滿懷歡喜地離開了。
《佛說八師經》
【English Translation】 English version: Having heard what the Buddha said, his mind opened and he understood the meaning, and he immediately attained the path-trace (道跡, dàojì, the first stage of enlightenment). Previously, he had received the five precepts, becoming a lay devotee—not killing, not stealing, not engaging in sexual misconduct, not lying, practicing filial piety, and not drinking alcohol—and departed with joy.
The Sutra on the Eight Teachers Spoken by the Buddha