T32n1687_事師法五十頌

大正藏第 32 冊 No. 1687 事師法五十頌

No. 1687

事師法五十頌(馬鳴菩薩集)

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉　詔譯

依諸經律秘密教　　略出承事師儀軌　聞已愛樂發凈心　　當獲如來金剛智　若於灌頂師　　三時伸禮奉　則為已供養　　十方諸如來　起最上恭敬　　合掌以持花　散彼曼拿羅　　頭面接足禮　彼師或在家　　及新受具戒　置經像於前　　則息諸疑謗　若出家弟子　　常凈心承事　已坐當起迎　　唯除于致禮　彼師及弟子　　當互審其器　若不先觀察　　同得越法罪　若忿恚無慈　　貪愛多散亂　慠易恃種族　　以惠當揀擇　具戒忍悲智　　尊重無諂曲　了秘密儀範　　博閑諸論議　善達真言相　　曼拿羅事業　契證十真如　　諸根悉清凈　若彼求法者　　于師生輕毀　則謗諸如來　　常得諸苦惱　由增上愚癡　　而獲于現報　為惡曜執持　　重病相纏縛　王法所逼切　　及毒蛇傷螫　冤賊水火難　　非人得其便　彼頻那夜迦　　常作諸障礙　從此而命終　　即墮于惡趣　勿令阿阇黎　　少分生煩惱　無智相違背　　定入阿鼻獄　受種種極苦　

【現代漢語翻譯】現代漢語譯本《事師法五十頌》(馬鳴菩薩集)

西天譯經三藏朝散大夫試鴻臚少卿宣梵大師賜紫沙門臣日稱等奉詔譯

依據各種經律和秘密教法，簡略地闡述承事 गुरु (Guru，上師) 的儀軌。聽聞後心生喜愛併發起清凈心，應當獲得如來金剛智慧。如果對於灌頂 गुरु (Guru，上師)，早、中、晚三個時段都行禮供奉，那就等於已經供養了十方諸如來。生起最上的恭敬心，合掌並手持鮮花，散在曼荼羅 (Mandala) 上，以頭面禮接 गुरु (Guru，上師) 的雙足。這位 गुरु (Guru，上師) 或者是在家 व्यक्ति (Vyakti，居士)，或者是新近受具足戒的 व्यक्ति (Vyakti，比丘)，將經書和佛像安放在 गुरु (Guru，上師) 面前，就能止息各種疑惑和誹謗。如果是出家弟子，應當經常以清凈心承事 गुरु (Guru，上師)， गुरु (Guru，上師) 已經坐下時，應當起身迎接，除非是在行禮的時候。 गुरु (Guru，上師) 和弟子，應當互相審查對方是否堪為法器，如果不事先觀察，雙方都會得到違越佛法的罪過。如果 गुरु (Guru，上師) 憤怒、沒有慈悲心，貪愛、心 बहुत (Bahut， बहुत (Bahut，非常) ) 散亂，傲慢輕視他人、依仗種族，用財物來衡量，應當 ऐसे (Aise， ऐसे (Aise，這樣) ) 的 गुरु (Guru，上師) 謹慎選擇。具備戒律、忍辱、慈悲和智慧，尊重他人而沒有諂媚 और (Aur， और (Aur，和) ) 虛偽，瞭解秘密的儀軌和規範，博學 और (Aur， और (Aur，和) ) 精通各種論議，善於通達真言的相狀，曼荼羅 (Mandala) 的事業，契合 और (Aur， और (Aur，和) ) 證悟十真如，諸根都清凈。如果求法者，對 गुरु (Guru，上師) 產生輕視 और (Aur， और (Aur，和) ) 譭謗，那就是誹謗諸如來，經常會得到各種痛苦 और (Aur， और (Aur，和) ) 煩惱。由於增長的愚癡，而獲得現世的報應，被惡曜所控制，被嚴重的疾病所纏繞 और (Aur， और (Aur，和) ) 束縛，被王法所逼迫 और (Aur， और (Aur，和) ) 威脅，以及被毒蛇咬傷 और (Aur， और (Aur，和) ) 螫刺，遭遇冤家、盜賊、水火等災難，被非人所趁。那些頻那夜迦 (Vinayaka，障礙神) ，經常製造各種障礙，從此命終之後，就會墮落到惡趣之中。不要讓阿阇黎 (Acharya， आचार्य (Acharya， गुरु (Guru，上師) ) ) 產生絲毫的煩惱，不要愚昧地與 गुरु (Guru，上師) 相違背，必定會墮入阿鼻地獄，遭受種種極大的痛苦。

【English Translation】 English version Fifty Verses on the Guru (Composed by Ashvaghosa)

Translated by the Tripitaka Master Ri-cheng, Grand Master of the Court for Diplomatic Ceremonies, Acting Vice Minister of the Court of Imperial Sacrifices, and Purple-Robed Shramana,奉詔 (By Imperial Order)

Based on various Sutras, Vinayas, and secret teachings, this briefly explains the rituals for serving the Guru (Guru, spiritual teacher). Having heard this, if one develops love and pure intention, one shall obtain the Vajra Wisdom of the Tathagata. If one offers prostrations to the initiation Guru (Guru, spiritual teacher) at the three times of the day (morning, noon, and evening), It is equivalent to having made offerings to all the Tathagatas of the ten directions. Generate the utmost respect, hold flowers with palms together, Scatter them on the Mandala, and bow with head and face to the Guru (Guru, spiritual teacher)'s feet. Whether the Guru (Guru, spiritual teacher) is a householder or newly ordained, Placing Sutras and Buddha images before the Guru (Guru, spiritual teacher) will quell doubts and slanders. If one is a monastic disciple, one should always serve the Guru (Guru, spiritual teacher) with a pure mind, When the Guru (Guru, spiritual teacher) is seated, one should rise to greet him, except when performing prostrations. The Guru (Guru, spiritual teacher) and disciple should examine each other to see if they are suitable vessels, If one does not observe beforehand, both will incur the sin of transgressing the Dharma. If the Guru (Guru, spiritual teacher) is wrathful, without compassion, greedy, very distracted, Arrogant, relies on lineage, and measures with wealth, such a Guru (Guru, spiritual teacher) should be chosen with caution. Possessing precepts, patience, compassion, and wisdom, respecting others without flattery and hypocrisy, Understanding secret rituals and norms, learned and proficient in various debates, Skilled in understanding the characteristics of mantras, the activities of the Mandala, Accordant with and realizing the Ten Suchnesses, with all faculties purified. If a Dharma seeker generates contempt and slander towards the Guru (Guru, spiritual teacher), That is slandering all the Tathagatas, and one will constantly receive various sufferings and afflictions. Due to increased ignorance, one will receive present retribution, Being controlled by evil stars, being entangled and bound by severe illnesses, Being oppressed and threatened by the laws of the king, and being bitten and stung by poisonous snakes, Encountering enemies, thieves, water and fire disasters, and being taken advantage of by non-humans. Those Vinayakas (Vinayaka, obstacle-creating deities) constantly create various obstacles, After dying from this, one will fall into the evil realms. Do not let the Acharya (Acharya, आचार्य (Acharya, Guru (Guru, spiritual teacher))) generate the slightest affliction, Do not foolishly oppose the Guru (Guru, spiritual teacher), one will certainly fall into Avici Hell, Suffering all kinds of extreme pain.

說之深可怖　由謗阿阇黎　　于中常止住　彼阿阇黎者　　弘持正法藏　是故當一心　　輒莫生輕毀　常于阿阇黎　　承事而供養　發生尊重心　　則蠲除障惱　又復于師所　　樂行於喜舍　不希於己身　　何況于財物　于無量億劫　　勇猛勤修習　今始證菩提　　斯極為希有　善護其深誓　　供養諸如來　恭敬阿阇黎　　等同一切佛　若於己所有　　最上諸珍玩　求無盡菩提　　誠心而奉獻　施佛阿阇黎　　唸唸常增長　是最勝福田　　速得菩提果　如是求法者　　具戒忍功德　不虛誑于師　　當獲金剛智　若足踏師影　　獲罪如破塔　于床坐資具　　騎驀罪過足　若師所教誨　　歡喜當聽受　自己或不能　　則善言啟白　由依止師故　　所作皆成就　現樂及生天　　何敢違其命　守護師財物　　猶若己身命　于彼執侍人　　如親常敬奉　不應于師前　　覆頂及乘御　翹足手叉腰　　安然而坐臥　或事緣令坐　　勿舒于雙足　常具諸威儀　　師起速當起　若於經行處　　不應隨舉步　端謹立於傍　　無棄于涕涶　亦勿于師前　　私竊而言說　及鄰近語笑　　歌舞作唱等　或令坐或起　　各安徐禮敬　若於險路中　　白已作前導　又不

【現代漢語翻譯】現代漢語譯本這其中的道理深奧得令人畏懼，因為這是在誹謗阿阇黎（Acharya，導師），並且會一直停留在這種狀態中。這位阿阇黎（Acharya，導師）是弘揚和守護正法寶藏的人，所以應當一心一意，千萬不要輕視和詆譭。要經常對阿阇黎（Acharya，導師）進行承事和供養，生起尊重之心，這樣就能消除障礙和煩惱。還要在導師那裡，樂於行佈施和喜舍，不貪求自己的利益，更何況是財物呢？經過無量億劫的勇猛精進的修行，現在才證得菩提（Bodhi，覺悟），這是極為稀有難得的。要好好守護自己所發的深重誓願，供養諸如來（Tathagata，佛），恭敬阿阇黎（Acharya，導師），視同一切佛。如果對自己擁有的最上等的珍寶玩物，爲了求得無盡的菩提（Bodhi，覺悟），要誠心誠意地奉獻出來。佈施給佛和阿阇黎（Acharya，導師），功德唸唸增長，因為他們是最殊勝的福田，能迅速獲得菩提（Bodhi，覺悟）的果實。像這樣求法的人，要具備戒律和忍辱的功德，不欺騙和虛誑導師，就能獲得金剛般的智慧。如果用腳踩到導師的影子，所獲罪過如同破壞佛塔一樣嚴重。在導師的床、座位或資具上坐臥，騎跨或跨越，罪過也很大。如果導師有所教誨，要歡喜地聽受，自己如果不能做到，就要善言稟告。由於依止導師的緣故，所做的事情都能成就，能獲得現世的安樂和生天的果報，怎麼敢違背導師的命令呢？守護導師的財物，要像守護自己的生命一樣。對於導師的侍者，要像對待親人一樣恭敬奉待。不應該在導師面前戴帽子或乘坐車輛，也不應該翹著腳、雙手叉腰，安然地坐臥。如果因為某種原因需要坐下，不要伸開雙腳，要時刻保持威儀，導師起身時要迅速起身。如果在導師經行的地方，不應該隨意走動，要端正恭敬地站在旁邊，不要隨地吐痰。也不要在導師面前私下交談，以及和鄰近的人語笑、歌舞作唱等。或請導師坐下或起身，都要安詳地行禮致敬。如果在危險的道路中，要稟告導師后在前面引導。又不

【English Translation】 English version Speaking of it is deeply terrifying, because it is slandering the Acharya (teacher), and one will constantly dwell in this state. This Acharya (teacher) is the one who propagates and upholds the treasury of the true Dharma, therefore, one should be single-minded and never despise or slander them. One should always serve and make offerings to the Acharya (teacher), and generate a respectful heart, so that obstacles and afflictions can be eliminated. Furthermore, one should be happy to practice generosity and giving at the teacher's place, not craving for one's own benefit, let alone material possessions. After countless eons of courageous and diligent practice, one has now attained Bodhi (enlightenment), which is extremely rare and precious. One should carefully guard the profound vows one has made, make offerings to all the Tathagatas (Buddhas), and respect the Acharya (teacher) as one would all Buddhas. If one possesses the most supreme treasures and playthings, one should sincerely offer them in order to seek endless Bodhi (enlightenment). Giving to the Buddha and the Acharya (teacher), the merit increases with every thought, because they are the most supreme fields of merit, and one can quickly obtain the fruit of Bodhi (enlightenment). One who seeks the Dharma in this way should possess the merits of precepts and forbearance, and not deceive or lie to the teacher, then one will obtain diamond-like wisdom. If one steps on the teacher's shadow, the sin is as serious as destroying a pagoda. Sitting or lying on the teacher's bed, seat, or belongings, riding or stepping over them, the sin is also great. If the teacher has any teachings, one should listen and receive them with joy. If one cannot do it oneself, one should report it with kind words. Because of relying on the teacher, everything one does can be accomplished, and one can obtain the happiness of this life and the reward of being born in heaven. How dare one disobey the teacher's orders? Protecting the teacher's property is like protecting one's own life. One should treat the teacher's attendants with respect and reverence, as if they were one's own relatives. One should not wear a hat or ride in a vehicle in front of the teacher, nor should one sit or lie down comfortably with one's feet raised or hands on one's hips. If one needs to sit down for some reason, do not stretch out one's legs, and always maintain proper decorum. When the teacher gets up, one should get up quickly. One should not walk around casually in the place where the teacher is walking, but stand upright and respectfully to the side, and do not spit on the ground. Also, do not talk privately in front of the teacher, or laugh and talk with nearby people, sing, dance, or perform. Whether asking the teacher to sit down or get up, one should respectfully bow and pay respects in a peaceful manner. If in a dangerous road, one should report to the teacher and lead the way. Also not

應於前　　身現疲勞相　屈指節作聲　　倚柱及墻壁　或浣衣濯足　　及澡浴等事　先白師令知　　所作無令見　又復于師名　　不應輒稱舉　設有固問者　　當示之一字　師或令干集　　當伺其遣使　于彼所作事　　憶持常不忘　或笑嗽伸呿　　則以手遮口　若有事啟聞　　當曲躬軟語　若在家女人　　凈心來聽法　合掌具威儀　　專視於師面　聞已當奉持　　舍離於憍慢　常如初適嫁　　低顏其慚𧹞　于彼嚴身具　　無復生愛樂　與善非相應　　皆思惟遠離　常慕于師德　　不應窺小過　隨順獲成就　　求過當自損　說法度弟子　　曼拏羅護摩　城邑同師居　　無旨不應作　或說法所得　　凈施諸財物　悉以奉其師　　隨得而可用　同學及法裔　　不應為弟子　亦不于師前　　受承事禮敬　若以物上師　　二手持奉獻　師或有所施　　常恭敬頂受　自專修正行　　常憶持不忘　他或非律儀　　愛語相教示　若師所教敕　　或病緣不作　當作禮咨陳　　斯則無其咎　常令師歡喜　　離諸煩惱事　當勤而行之　　恐繁故不述　彼金剛如來　　親如是宣說　及余教所明　　依師獲成就　若弟子清凈　　能歸依三寶　設使命將終　　亦為宣法要

【現代漢語翻譯】現代漢語譯本應于師父之前，表現出疲勞的樣子。屈指作響，倚靠柱子或墻壁。像洗衣服、洗腳以及洗澡等事情，應先稟告師父知曉，所做的事情不要讓師父看見。又對於師父的名諱，不應該隨意稱呼。如果有人堅持詢問，應當用一個字來示意。師父如果派遣去化緣，應當等待他派遣使者。對於在那裡所做的事情，要記住常常不忘記。或者打哈欠、咳嗽、伸懶腰，要用手遮住口。如果有事情要稟告，應當彎腰輕聲細語。如果有在家的女子，以清凈的心來聽法，合掌具足威儀，專心看著師父的臉。聽聞之後應當奉行，捨棄驕慢之心。常常像剛出嫁的女子一樣，低下頭，面帶羞澀。對於那些裝飾身體的物品，不再生起愛戀。與善良不相應的，都要思考遠離。常常仰慕師父的德行，不應該窺視小的過失。隨順師父可以獲得成就，尋求過失只會讓自己受損。說法度化弟子，曼拏羅（maṇḍala，壇城）護摩（homa，火供），在城邑中與師父同住，沒有師父的旨意不應該做。或者說法所得的，清凈佈施的各種財物，全部用來供奉師父，隨師父使用。同學和法脈後裔，不應該收為弟子。也不應該在師父面前，接受承事禮敬。如果用物品供養師父，用雙手捧著奉獻。師父如果有所施捨，常常恭敬地頂戴接受。專心修正自己的行為，常常記住不忘記。他人如果行為不合律儀，用愛語相互教導。如果師父所教導的，或者因為生病的原因不能做，應當作禮稟告陳述，這樣就沒有過失。常常讓師父歡喜，遠離各種煩惱的事情，應當勤奮地去做，因為繁瑣所以不詳細敘述。那金剛如來（Vajra Tathāgata）親自這樣宣說，以及其他教法所闡明的，依靠師父可以獲得成就。如果弟子清凈，能夠皈依三寶（Triratna），即使壽命將盡，也為他宣說重要的佛法。

【English Translation】 English version Before the teacher, one should appear fatigued. Snap fingers, lean against pillars or walls. Matters such as washing clothes, washing feet, and bathing, Should first be reported to the teacher, and actions should not be seen by the teacher. Furthermore, one should not casually mention the teacher's name. If someone insists on asking, one should indicate it with a single character. If the teacher sends one to solicit alms, one should wait for him to send a messenger. One should remember and never forget the things done there. Or if yawning, coughing, or stretching, one should cover the mouth with a hand. If there is something to report, one should bow and speak softly. If there is a woman at home, listening to the Dharma with a pure heart, With palms together and dignified demeanor, focus on the teacher's face. After hearing, one should uphold it, abandoning arrogance. Always be like a newly married woman, lowering the head with a shy expression. For those items that adorn the body, no longer generate love and attachment. Those things that are not in accordance with goodness, all should be contemplated and avoided. Always admire the teacher's virtues, and should not pry into small faults. Following the teacher leads to accomplishment, seeking faults only harms oneself. Preaching the Dharma to liberate disciples, maṇḍala (壇城) homa (火供), Living in the city with the teacher, one should not act without the teacher's permission. Or whatever is obtained from preaching the Dharma, pure offerings of various wealth, All should be used to serve the teacher, and used as the teacher sees fit. Fellow students and Dharma descendants should not be taken as disciples. Nor should one receive service and reverence before the teacher. If offering items to the teacher, present them with both hands. If the teacher gives something, always respectfully receive it on the crown of the head. Focus on correcting one's own conduct, always remember and never forget. If others' behavior is not in accordance with the precepts, teach each other with loving words. If what the teacher instructs, or cannot be done due to illness, One should bow and report the reasons, and then there will be no fault. Always make the teacher happy, and stay away from all kinds of troubles, One should diligently do it, and because it is complicated, it is not described in detail. That Vajra Tathāgata (金剛如來) personally proclaimed it in this way, And as explained by other teachings, relying on the teacher can achieve accomplishment. If the disciple is pure and can take refuge in the Three Jewels (Triratna), Even if life is about to end, the essential Dharma will be proclaimed for him.

及授秘密教　　令作正法器　若現相誦持　　當獲根本罪　若能隨順師行學　　則成一切諸功德　以我所集斯善因　　愿與眾生速成佛

事師法五十頌

【現代漢語翻譯】現代漢語譯本：然後傳授秘密的教法，使其成為修習正法的法器。如果（在不適宜的情況下）顯現（密法的）形象並誦持，將會獲得根本的罪過。如果能夠隨順上師的行為去學習，那麼就能成就一切的功德。以我所積聚的這些善因，愿與一切眾生迅速成佛。

《事師法五十頌》

【English Translation】 English version: And then impart the secret teachings, making them vessels for practicing the true Dharma. If one manifests (the images of the tantric practices) and recites (the mantras) in inappropriate circumstances, one will incur a fundamental offense. If one can follow the teacher's conduct and learn accordingly, then one will accomplish all virtues. With the merits I have accumulated, may I and all sentient beings quickly attain Buddhahood.

Fifty Verses on Guru Devotion