T17n0756_佛說八無暇有暇經
大正藏第 17 冊 No. 0756 佛說八無暇有暇經
No. 756
佛說八無暇有暇經
大唐三藏法師義凈奉 制譯
如是我聞：
一時，薄伽梵在室羅伐城逝多林給孤獨園，與大苾芻眾及人天等俱。
爾時，世尊告諸苾芻曰：「汝等當知，於此世間，寡聞無識、凡夫之類，常說無暇、有暇之言，然不了知，云何無暇，云何有暇。吾今為汝分別開示，汝等諦聽，善思念之。
「若諸有情，欲住聖行，修善法時，有其八事，無暇修習。云何為八？汝等當知：
「於此世間，大師出現，所謂如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，宣說諸佛所證妙法，善除煩惱，能趣菩提，究竟涅槃，盡諸苦際。說是法時，有人墮在地獄之中，受大苦惱，是名最初欲住聖行無暇修習。
「複次，諸苾芻！於此世間，大師出現，十號具足，宣說諸佛所證妙法，善除煩惱，能趣菩提，究竟涅槃，盡諸苦際。說是法時，有人墮在餓鬼之中，受大苦惱，是名第二欲住聖行無暇修習。
「複次，諸苾芻！於此世間，大師出現，十號具足，宣說諸佛所證妙法，善除煩惱，能趣菩提，究竟涅槃，盡諸苦際。說是法時，有人墮
【現代漢語翻譯】 現代漢語譯本 《佛說八無暇有暇經》
唐朝三藏法師義凈奉旨翻譯
我是這樣聽說的：
一時，佛陀（薄伽梵）在室羅伐城（Śrāvastī）的逝多林（Jetavana）給孤獨園（Anāthapiṇḍada-ārāma），與眾多比丘（Bhikṣu）以及人、天等在一起。
當時，世尊告訴各位比丘說：『你們應當知道，在這世間，少見寡聞、沒有智慧的凡夫俗子，常常說『無暇』、『有暇』這些話，然而並不瞭解，什麼是『無暇』，什麼是『有暇』。我現在為你們分別開示，你們仔細聽，好好思考。』
『如果有些眾生，想要安住于聖潔的行為，修習善良的法門時，有八種情況，沒有空閑修習。哪八種呢？你們應當知道：』
『在這世間，偉大的導師出現，也就是如來（Tathāgata）、應供（Arhat）、正遍知（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世間解（Lokavidū）、無上士（Anuttara-puruṣa-damya-sārathi）、調御丈夫（Śāsta-devamanuṣyāṇām）、天人師（Śāsta-devamanuṣyāṇām）、佛（Buddha）、世尊（Bhagavat），宣說諸佛所證悟的微妙法門，能夠很好地去除煩惱，能夠趨向菩提（Bodhi），最終達到涅槃（Nirvāṇa），斷絕一切痛苦的邊際。在佛陀宣說此法的時候，有人卻墮落在地獄之中，遭受巨大的苦惱，這是第一種想要安住于聖潔的行為卻沒有空閑修習的情況。』
『再次，各位比丘！在這世間，偉大的導師出現，十種稱號都具備，宣說諸佛所證悟的微妙法門，能夠很好地去除煩惱，能夠趨向菩提，最終達到涅槃，斷絕一切痛苦的邊際。在佛陀宣說此法的時候，有人卻墮落在餓鬼之中，遭受巨大的苦惱，這是第二種想要安住于聖潔的行為卻沒有空閑修習的情況。』
『再次，各位比丘！在這世間，偉大的導師出現，十種稱號都具備，宣說諸佛所證悟的微妙法門，能夠很好地去除煩惱，能夠趨向菩提，最終達到涅槃，斷絕一切痛苦的邊際。在佛陀宣說此法的時候，有人卻墮
【English Translation】 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
在傍生之中，受諸苦惱，是名第三欲住聖行無暇修習。
「複次，諸苾芻！於此世間，大師出現，十號具足，宣說諸佛所證妙法，善除煩惱，能趣菩提，究竟涅槃，盡諸苦際。說是法時，有人生在長壽天中，無所知曉，是名第四欲住聖行無暇修習。
「複次，諸苾芻！於此世間，大師出現，十號具足，宣說諸佛所證妙法，善除煩惱，能趣菩提，究竟涅槃，盡諸苦際。說是法時，有人生在邊地、下賤、蔑戾車中，不識善惡，於我四眾，不聞不見，是名第五欲住聖行無暇修習。
「複次，諸苾芻！於此世間，大師出現，十號具足，宣說諸佛所證妙法，善除煩惱，能趣菩提，究竟涅槃，盡諸苦際。說是法時，有人雖復生在中國，然受惡報，聾盲瘖啞，以手代言，于善於惡不能分別，是名第六慾住聖行無暇修習。
「複次，諸苾芻！於此世間，大師出現，十號具足，宣說諸佛所證妙法，善除煩惱，能趣菩提，究竟涅槃，盡諸苦際。說是法時，有人雖復生在中國，其身雖不聾盲瘖啞、以手代言，于善於惡悉能曉了，然而信邪倒見，作如是說：『無施無受，亦無祠祀，無善惡業緣，無異熟果報，無今世後世，無父母眷屬，無化生有情。於此世間，無阿羅漢，正趣正行，此世他世，于現法中，得自覺悟，正
【現代漢語翻譯】 現代漢語譯本 在傍生（tiryagyoni，指畜生道）之中，遭受各種苦惱，這被稱為第三種想要安住于聖行卻沒有機會修習的情況。
『再者，諸位比丘！在這個世間，大師出現，具備十種名號（tathāgata-arhat-samyaksaṃbuddha-vidyācaraṇasaṃpanna-sugata-lokavid-anuttara-puruṣadamya-sārathi-śāstā-devamanuṣyāṇām-buddha-bhagavat，如來-應供-正遍知-明行足-善逝-世間解-無上士調御丈夫-天人師-佛-世尊），宣說諸佛所證悟的微妙之法，能夠很好地去除煩惱，能夠趨向菩提（bodhi，覺悟），最終達到涅槃（nirvāṇa，寂滅），斷盡一切痛苦的邊際。』當宣說此法時，有人卻生在長壽天（dīrghāyuṣ-deva，長壽天）中，對這一切一無所知，這被稱為第四種想要安住于聖行卻沒有機會修習的情況。
『再者，諸位比丘！在這個世間，大師出現，具備十種名號，宣說諸佛所證悟的微妙之法，能夠很好地去除煩惱，能夠趨向菩提，最終達到涅槃，斷盡一切痛苦的邊際。』當宣說此法時，有人卻生在邊地、**（mleccha，指沒有文化的邊遠地區）、蔑戾車（milakkha，指野蠻人）中，不能分辨善惡，對於我的四眾弟子（bhikṣu-bhikṣuṇī-upāsaka-upāsikā，比丘-比丘尼-優婆塞-優婆夷）不聞不見，這被稱為第五種想要安住于聖行卻沒有機會修習的情況。
『再者，諸位比丘！在這個世間，大師出現，具備十種名號，宣說諸佛所證悟的微妙之法，能夠很好地去除煩惱，能夠趨向菩提，最終達到涅槃，斷盡一切痛苦的邊際。』當宣說此法時，有人雖然出生在中國（madhyadeśa，指文化中心），卻遭受惡報，成為聾子、瞎子、啞巴，只能用手來表達，對於善與惡不能分辨，這被稱為第六種想要安住于聖行卻沒有機會修習的情況。
『再者，諸位比丘！在這個世間，大師出現，具備十種名號，宣說諸佛所證悟的微妙之法，能夠很好地去除煩惱，能夠趨向菩提，最終達到涅槃，斷盡一切痛苦的邊際。』當宣說此法時，有人雖然出生在中國，他的身體雖然不是聾子、瞎子、啞巴，不用手來表達，對於善與惡都能夠明白瞭解，然而卻相信邪見，作出這樣的說法：『沒有佈施，沒有接受佈施的人，也沒有祭祀，沒有善惡業的因緣，沒有不同的成熟果報，沒有今世和後世，沒有父母和眷屬，沒有化生（upapāduka，指不由父母而直接出生的眾生）的有情。在這個世間，沒有阿羅漢（arhat，斷盡煩惱的聖者），能夠正確地修行，通達此世和彼世，在現世之中，獲得自覺覺悟，'
【English Translation】 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,'
證圓滿，皆悉了知，我生已盡，梵行已立，不受後有。此事皆無。』生極邪見，是謂第七欲住聖行無暇修習。
「複次，諸苾芻！於此世間，無大師現，無十號名，不聞諸佛所證妙法，不除煩惱，不趣菩提，不至涅槃，無苦邊際。有人雖復生在中國，不聾盲瘖啞，不以手代言，于善於惡悉能曉了，不生邪見，作如是說：『有施有受，亦有祠祀，有善惡業緣，有異熟果報，有今世後世，有父母眷屬，有化生有情。於此世間，有阿羅漢，正趣正行，此世他世，于現法中，得自覺悟，正證圓滿，皆悉了知，我生已盡，梵行已立，不受後有。此等皆有。』生極正見；然無將導，開出離門，是名第八欲住聖行無暇修習。
「複次，諸苾芻！於此世間，大師出現，十號具足，宣說諸佛所證妙法，善除煩惱，能趣菩提，究竟涅槃，盡諸苦際。說是法時，有人生在中國，而所受身諸根具足，了善惡言，乃至生極正見。汝等苾芻當知，是人有暇修習。汝等苾芻，此有暇事，汝等已得。生居中國，逢我出世，得聞聖教，諸根具足，當生勇猛，常勤策勵，修諸善品，于善法律，如說修行，展轉相教，展轉懺悔，常凈三業，恒行十善，勿為無益致招後悔。」
爾時，世尊欲重宣此義，說伽他曰：
「我已為說八無暇，
【現代漢語翻譯】 現代漢語譯本： 『證得圓滿，完全了知，我已經了結生死，清凈的修行已經確立，不再有來世。』這些事情全都沒有。』產生極端的邪見，這就是第七種想要安住于神聖的修行卻沒有機會修習的情況。
『再者，各位比丘！在這個世間，沒有大師出現，沒有具備十種稱號的名號，聽不到諸佛所證悟的微妙之法，不能去除煩惱，不能趨向菩提，不能到達涅槃，沒有痛苦的終結。有人即使出生在中國，不聾不盲不啞，不用手勢來表達，對於善惡都能明白瞭解，不產生邪見，像這樣說：『有佈施有接受佈施的人，也有祭祀，有善惡業的因緣，有不同成熟的果報，有今生和來世，有父母親屬，有化生出來的有情眾生。在這個世間，有阿羅漢，行為端正，修行正確，對於此世和彼世，在現世中，能夠自覺覺悟，證得圓滿，完全了知，我已經了結生死，清凈的修行已經確立，不再有來世。』這些都是有的。』產生極端的正見；然而沒有人引導，開啟解脫之門，這叫做第八種想要安住于神聖的修行卻沒有機會修習的情況。
『再者，各位比丘！在這個世間，大師出現，十種稱號都具備，宣說諸佛所證悟的微妙之法，能夠很好地去除煩惱，能夠趨向菩提，最終達到涅槃，窮盡一切痛苦的邊際。』當宣說此法時，有人出生在中國，而且所接受的身體諸根完備，明白善惡之言，乃至產生極端的正見。你們各位比丘應當知道，這個人有機會修習。你們各位比丘，這種有機會修習的事情，你們已經得到了。出生居住在中國，遇到我出世，能夠聽聞神聖的教法，諸根完備，應當生起勇猛之心，經常勤奮努力，修習各種善行，對於善良的法律，如所說的那樣修行，互相教導，互相懺悔，經常保持身口意三業的清凈，恒常奉行十善，不要做沒有益處的事情以致招來後悔。』
當時，世尊想要再次宣說這個意義，說了偈頌：
『我已經說了八種沒有機會修習的情況，』
【English Translation】 English version: 'Attainment of perfection, complete knowledge, my birth is exhausted, the pure conduct is established, there is no more future existence.' All these things are not. 'Generating extreme wrong views, this is called the seventh circumstance of wanting to abide in sacred conduct but having no opportunity to practice.
'Furthermore, O Bhikshus! In this world, there is no master appearing, no name with ten titles, no hearing of the wonderful Dharma realized by the Buddhas, no removal of afflictions, no approach to Bodhi, no arrival at Nirvana, no end to suffering. Someone, even if born in China, not deaf, blind, or mute, not using hand gestures to communicate, able to understand good and evil, not generating wrong views, says like this: 'There is giving, there are recipients of giving, there are sacrifices, there are causes and conditions of good and evil karma, there are ripening fruits of retribution, there is this life and the next life, there are parents and relatives, there are beings born by transformation. In this world, there are Arhats, acting righteously, practicing correctly, in this life and the other life, in the present Dharma, able to self-awaken, attain perfection, completely know, my birth is exhausted, the pure conduct is established, there is no more future existence.' These all exist.' Generating extreme right views; however, there is no one to guide, to open the door of liberation, this is called the eighth circumstance of wanting to abide in sacred conduct but having no opportunity to practice.
'Furthermore, O Bhikshus! In this world, a master appears, possessing the ten titles, proclaiming the wonderful Dharma realized by the Buddhas, able to well remove afflictions, able to approach Bodhi, ultimately reach Nirvana, exhaust all the limits of suffering.' When this Dharma is proclaimed, someone is born in China, and the body they receive has complete faculties, understands the words of good and evil, even generating extreme right views. You Bhikshus should know that this person has the opportunity to practice. You Bhikshus, this matter of having the opportunity to practice, you have already obtained it. Born and residing in China, encountering my appearance in the world, able to hear the sacred teachings, having complete faculties, you should generate courage, constantly be diligent and strive, cultivate all kinds of good deeds, for the good laws, practice as it is said, teach each other, repent to each other, constantly keep the three karmas of body, speech, and mind pure, always practice the ten good deeds, do not do useless things that lead to regret.'
At that time, the World Honored One, wanting to reiterate this meaning, spoke the Gatha:
'I have already spoken of the eight circumstances of having no opportunity to practice,'
皆愿當生有暇中， 若生難處不聞經， 汝等至心應善聽。 銅柱鐵山眾苦逼， 煻煨糞屎刺刀林， 于地獄中受斯苦， 此處豈能聞正法？ 飢渴針咽苦逼身， 雨注河流成猛火， 于餓鬼中受斯苦， 此處豈能聞正法？ 更互恒懷怖害心， 常欲展轉相食啖， 于傍生中受斯苦， 此處豈能聞正法？ 若在天中有頂處， 由先福力生於彼， 長壽覺慧不分明， 此處豈能聞正法？ 生在邊方鄙惡處， 耳不曾聞說法聲， 無識恒居蔑戾車， 此處豈能聞正法？ 由彼先身造惡業， 聾盲瘖啞缺諸根， 癡鈍即是人身牛， 此人豈能聞正法？ 若人不信於三寶， 說無因果無尊親， 如是邪見壞其心， 此人豈能聞正法？ 諸佛大師不出現， 亦無妙法流世間， 若人生居闇世中， 此時豈能聞正法？ 若人生於有暇處， 八種無暇過皆除， 猶如病者遇良醫， 應可至心聞正法！ 汝已獲人身， 復得聞正法， 不得聖果者， 多生無暇中。 我說八無暇， 是眾生難處， 得住有暇者， 斯人世希有。 汝已獲人身， 復得聞正法， 愛護自身者， 當除煩惱慢。 若有聞正法， 不能如說行，
【現代漢語翻譯】 現代漢語譯本 愿你們都能往生到具有閑暇之處， 如果生在難以聽聞佛法的地方，你們應當至誠用心聽聞。 在銅柱鐵山中遭受各種痛苦的逼迫， 在充滿灰燼、糞便、荊棘刀刃的林中， 于地獄之中承受這樣的苦難， 這樣的地方怎麼能夠聽聞正法呢？ 飢餓乾渴，針刺咽喉，痛苦逼迫身體， 雨水傾注，河流變成猛烈的火焰， 于餓鬼之中承受這樣的苦難， 這樣的地方怎麼能夠聽聞正法呢？ 互相之間總是懷著恐懼和傷害之心， 常常想要互相吞食， 于傍生（畜生）之中承受這樣的苦難， 這樣的地方怎麼能夠聽聞正法呢？ 如果在天界的最頂端， 由於前世的福力而生在那裡， 但壽命很長，覺悟和智慧卻不分明， 這樣的地方怎麼能夠聽聞正法呢？ 生在邊遠地區，環境惡劣的地方， 耳朵從未聽聞過說法之聲， 沒有知識，一直居住在蔑戾車（邊地） ， 這樣的地方怎麼能夠聽聞正法呢？ 由於前世造作惡業， 聾啞盲人，或者缺少各種根器， 愚癡遲鈍，就像披著人皮的牛， 這樣的人怎麼能夠聽聞正法呢？ 如果有人不相信三寶（佛、法、僧） ， 說沒有因果報應，不尊敬父母親人， 像這樣邪惡的見解破壞了他的心， 這樣的人怎麼能夠聽聞正法呢？ 諸佛大師不出現於世， 也沒有微妙的佛法流傳於世間， 如果人生長在黑暗的時代中， 這個時候怎麼能夠聽聞正法呢？ 如果人生在具有閑暇的地方， 八種沒有閑暇的過失都已消除， 就像病人遇到了良醫一樣， 應當至誠用心聽聞正法！ 你們已經獲得了人身， 又能夠聽聞正法， 如果不能證得聖果， 就會在很多生中處於沒有閑暇之處。 我說這八種沒有閑暇之處， 是眾生難以脫離的困境， 能夠安住于具有閑暇之處的人， 在世間是極其稀有的。 你們已經獲得了人身， 又能夠聽聞正法， 愛護自身的人， 應當去除煩惱和傲慢。 如果有人聽聞正法， 卻不能按照所說的去做，
【English Translation】 English version May you all be reborn in a place with leisure, If born in a difficult place where the Dharma cannot be heard, you should listen attentively with sincerity. Oppressed by various sufferings in the copper pillar and iron mountain, In a forest full of ashes, excrement, thorns, and blades, Enduring such suffering in hell, How can one hear the true Dharma in such a place? Hunger and thirst, needles piercing the throat, suffering oppressing the body, Rain pouring down, rivers turning into fierce flames, Enduring such suffering among the hungry ghosts, How can one hear the true Dharma in such a place? Always harboring fear and the intention to harm each other, Constantly wanting to devour each other, Enduring such suffering among the animals (byang sheng), How can one hear the true Dharma in such a place? If one is at the very top of the heavens, Born there due to the merit of previous lives, But with long life, unclear awareness, and wisdom, How can one hear the true Dharma in such a place? Born in a remote area, a place with harsh conditions, Ears have never heard the sound of Dharma being taught, Without knowledge, always living among the mlecchas (meleche) (barbarians), How can one hear the true Dharma in such a place? Due to evil deeds committed in previous lives, Deaf, mute, blind, or lacking various faculties, Foolish and dull, like a cow in human form, How can such a person hear the true Dharma? If someone does not believe in the Three Jewels (Buddha, Dharma, Sangha), Saying there is no cause and effect, no respect for parents and relatives, Such evil views corrupting their mind, How can such a person hear the true Dharma? The great Buddha masters do not appear in the world, Nor is there any wonderful Dharma circulating in the world, If one is born in a dark age, How can one hear the true Dharma at this time? If one is born in a place with leisure, The eight faults of not having leisure are all eliminated, Like a sick person meeting a good doctor, One should listen attentively with sincerity to the true Dharma! You have already obtained a human body, And are able to hear the true Dharma, If you cannot attain the holy fruit, You will be in places without leisure for many lives. I speak of these eight states of no leisure, Which are difficult situations for sentient beings to escape, Those who can abide in a place with leisure, Are extremely rare in the world. You have already obtained a human body, And are able to hear the true Dharma, Those who cherish themselves, Should remove afflictions and pride. If someone hears the true Dharma, But cannot act according to what is said,
輪迴八難中， 備受諸辛苦。 已舍無暇處， 常求聞正法， 于生老死中， 不久當出離。 若已獲人身， 聞法行放逸， 后當生惱悔， 如商人失財。 若人聞我說， 識暇及無暇， 是故應勤心， 正修于梵行。 我說明眼人， 善護于諸惡， 正念能防守， 不隨諸有漏。 一切隨眠斷， 降伏大魔怨， 永超生死流， 得升于彼岸。」
爾時，世尊說是經已，時諸苾芻、人天大眾，聞佛所說，歡喜頂戴，信受奉行。
佛說八無暇有暇經
【現代漢語翻譯】 現代漢語譯本： 在輪迴的八難之中，眾生備受各種痛苦。 既然已經脫離了沒有閑暇修行的處境，就應當經常尋求聽聞正法， 以便在生老病死之中，不久就能解脫出來。 如果已經獲得了人身，卻聽聞佛法后仍然放逸懈怠， 將來必定會產生懊惱後悔，就像商人失去了財富一樣。 如果有人聽聞我所說的，瞭解了有閑暇和沒有閑暇的差別， 因此應當勤奮努力，端正地修習清凈的梵行。 我稱說明眼之人，能夠很好地守護自己，不造作各種惡業， 以正念來防護自己，不隨順各種煩惱的侵擾。 斷除一切隨眠煩惱，降伏強大的魔怨， 永遠超越生死輪迴的河流，最終能夠到達解脫的彼岸。
這時，世尊說完這部經后，在場的各位比丘（Bhikkhus，佛教出家男眾）、人天大眾，聽聞佛陀所說，都歡喜地頂戴，深信並奉行。
《佛說八無暇有暇經》
【English Translation】 English version: In the eight adversities of Samsara (輪迴, cycle of rebirth), beings endure all kinds of suffering. Having escaped the states of no leisure, constantly seek to hear the true Dharma (正法, the teachings of Buddhism), So that in birth, old age, sickness, and death, you may soon be liberated. If you have already obtained a human body, yet after hearing the Dharma (佛法, Buddhist teachings) you are still negligent and lax, You will surely feel regret and remorse in the future, like a merchant who has lost his wealth. If someone hears what I say, and understands the difference between having leisure and not having leisure, Therefore, you should diligently strive to correctly cultivate pure Brahma-conduct (梵行, pure and virtuous conduct). I call those with clear vision, who can well protect themselves from all evils, Guarding themselves with right mindfulness, not following the defilements. Cutting off all latent afflictions, subduing the great demonic enemies, Forever transcending the stream of birth and death, ultimately able to reach the shore of liberation.
At that time, after the World Honored One (世尊, another name for the Buddha) finished speaking this Sutra (經, Buddhist scripture), all the Bhikkhus (比丘, Buddhist monks), humans, and celestial beings present, hearing what the Buddha said, joyfully bowed their heads, deeply believing and practicing it.
'The Sutra on the Eight States of No Leisure and Having Leisure Spoken by the Buddha'