T01n0087_齋經
大正藏第 01 冊 No. 0087 齋經
No. 87 [No. 26(202), Nos. 88, 89]
佛說齋經
吳月氏國居士支謙譯
聞如是：
一時，佛在舍衛城東丞相家殿。丞相母名維耶，早起沐浴著綵衣，與諸子婦俱出，稽首佛足，一面坐。佛問維耶：「沐浴何早？」對曰：「欲與諸婦俱受齋戒。」佛言：「齋有三輩，樂何等齋？」維耶長跪言：「愿聞何謂三齋。」
佛言：「一為牧牛齋，二為尼犍齋，三為佛法齋。牧牛齋者，如牧牛人求善水草飲飼其牛，暮歸思念何野有豐饒，須天明當復往。若族姓男女已受齋戒，意在家居利慾產業，及念美飲食育養身者，是為如彼牧牛人意，不得大福、非大明。
「尼犍齋者，當月十五日齋之時，伏地受齋戒，為十由延內諸神拜言：『我今日齋，不敢為惡；不名有家，彼我無親，妻子奴婢非是我有，我非其主。』然其學，貴文賤質無有正心，至到明日相，名有如故。事齋如彼者，不得大福、非大明。
「佛法齋者，道弟子月六齋之日受八戒
現代漢語譯本 《齋經》 吳國月氏人居士支謙翻譯 我聽聞是這樣的： 一時，佛陀在舍衛城東邊丞相家的殿堂里。丞相的母親名叫維耶，她早起沐浴，穿上彩色的衣服，和她的兒媳們一起出來，向佛陀的腳稽首，然後在一旁坐下。佛陀問維耶：『你為何這麼早沐浴？』她回答說：『想和兒媳們一起受持齋戒。』佛陀說：『齋戒有三種，你喜歡哪一種齋戒？』維耶長跪著說：『希望聽聞什麼是三種齋戒。』 佛陀說：『第一種是牧牛齋，第二種是尼犍齋，第三種是佛法齋。牧牛齋就像牧牛人尋找好的水草來餵養他的牛，傍晚回家時想著哪個地方的草木豐盛，明天天亮還要再去。如果族姓男女已經受持齋戒，心裡卻想著家裡的利益和產業，以及想著美味的飲食來滋養身體，這就如同牧牛人的心思一樣，不能得到大的福報，也不是大光明。』 『尼犍齋是在每月十五齋戒的時候，趴在地上受持齋戒，向十由延內的諸神拜說：『我今天齋戒，不敢做惡事；不認為自己有家，他們與我沒有親屬關係，妻子奴婢不是我所擁有的，我也不是他們的主人。』然而他們所學的，重視文辭而輕視實質，沒有正心，到了第二天早上，又和以前一樣。像他們這樣持齋的，不能得到大的福報，也不是大光明。』 『佛法齋是佛陀的弟子在每月六齋日受持八戒』
English version 'The Sutra of the Fast' The Buddha Speaks the Sutra of the Fast Translated by Upasaka Zhi Qian of the Yuezhi Kingdom of Wu Thus have I heard: At one time, the Buddha was in the hall of the prime minister's house east of Shravasti. The prime minister's mother, named Viyā, arose early, bathed, and put on colorful clothes. She came out with her daughters-in-law, bowed at the Buddha's feet, and sat to one side. The Buddha asked Viyā, 'Why did you bathe so early?' She replied, 'I wish to observe the fast with my daughters-in-law.' The Buddha said, 'There are three kinds of fasts. Which one do you prefer?' Viyā knelt and said, 'I wish to hear what the three fasts are.' The Buddha said, 'The first is the cowherd's fast, the second is the Niganta's fast, and the third is the Buddhist fast. The cowherd's fast is like a cowherd seeking good water and grass to feed his cows. In the evening, he thinks about which field has abundant grass and trees, and he will go there again at dawn. If men and women of a clan have already received the fast, but their minds are on the benefits and property of their household, and on delicious food to nourish their bodies, they are like the cowherd's mind. They will not obtain great blessings, nor great enlightenment.' 'The Niganta's fast is when, on the fifteenth day of the month, they prostrate themselves on the ground to receive the fast, and they bow to the gods within ten yojanas, saying: 'Today I fast, I dare not do evil; I do not consider myself to have a family, they are not related to me, my wife and servants are not mine, and I am not their master.' However, what they learn values words over substance, and they do not have a right mind. By the next morning, they are the same as before. Those who observe the fast like this will not obtain great blessings, nor great enlightenment.' 'The Buddhist fast is when the Buddha's disciples observe the eight precepts on the six fast days of the month.'
。何謂八？
「第一戒者，盡一日一夜持，心如真人，無有殺意、慈念眾生，不得賊害蠕動之類，不加刀杖，念欲安利莫復為殺，如清凈戒以一心習。
「第二戒者，盡一日一夜持，心如真人，無貪取意、思念佈施，當歡喜與、自手與、潔凈與、恭敬與、不望與，卻慳貪意，如清凈戒以一心習。
「第三戒者，一日一夜持，心如真人，無淫意、不念房室，修治梵行，不為邪欲、心不貪色，如清凈戒以一心習。
「第四戒者，一日一夜持，心如真人，無妄語意，思念至誠、安定徐言，不為偽詐、心口相應，如清凈戒以一心習。
「第五戒者，一日一夜持，心如真人，不飲酒、不醉、不迷亂、不失志，去放逸意，如清凈戒以一心習。
「第六戒者，一日一夜持，心如真人，無求安意，不著華香、不傅脂粉、不為歌舞倡樂，如清凈戒以一心習。
「第七戒者，一日一夜持，心如真人，無求安意，不臥好床，卑床草蓆，捐除睡臥，思念經道，如清凈戒以一心習。
「第八戒者，一日一夜持，心如真人，奉法時食，食少節身，過日中后不復食，如清凈戒以一心習。」
佛告維耶：「受齋之日當習五念。何謂五？
「一當唸佛
什麼是八戒？ 『第一戒，要盡一日一夜持守，心如真人一般，沒有殺生的念頭，慈悲憐憫眾生，不傷害任何蠕動的生物，不使用刀杖，想著要安穩利益，不再殺生，像清凈的戒律一樣一心修習。 『第二戒，要盡一日一夜持守，心如真人一般，沒有貪取的念頭，想著要佈施，應當歡喜地給予，親自給予，乾淨地給予，恭敬地給予，不求回報地給予，去除慳吝貪婪的念頭，像清凈的戒律一樣一心修習。 『第三戒，要盡一日一夜持守，心如真人一般，沒有淫慾的念頭，不思念房事，修持清凈的行為，不為邪淫，心中不貪戀美色，像清凈的戒律一樣一心修習。 『第四戒，要盡一日一夜持守，心如真人一般，沒有說謊的念頭，想著要至誠，安定緩慢地說，不虛偽欺詐，心口一致，像清凈的戒律一樣一心修習。 『第五戒，要盡一日一夜持守，心如真人一般，不飲酒，不醉酒，不迷亂，不喪失意志，去除放縱的念頭，像清凈的戒律一樣一心修習。 『第六戒，要盡一日一夜持守，心如真人一般，沒有追求安逸的念頭，不使用華麗的香料，不塗抹脂粉，不進行歌舞娛樂，像清凈的戒律一樣一心修習。 『第七戒，要盡一日一夜持守，心如真人一般，沒有追求安逸的念頭，不睡舒適的床，睡在簡陋的草蓆上，放棄睡眠，思考經文道理，像清凈的戒律一樣一心修習。 『第八戒，要盡一日一夜持守，心如真人一般，在適當的時候吃飯，吃飯要少，節制身體，過了中午之後不再吃飯，像清凈的戒律一樣一心修習。』 佛陀告訴維耶：『受齋戒的日子應當修習五種念頭。什麼是五種？』 『第一應當唸佛』
What are the Eight Precepts? 'The first precept is to observe for one full day and night, with a mind like a true person, having no intention to kill, with compassion for all living beings, not harming any crawling creatures, not using knives or sticks, thinking of peace and benefit, no longer killing, practicing with a single mind like a pure precept.' 'The second precept is to observe for one full day and night, with a mind like a true person, having no intention to be greedy, thinking of giving, one should give joyfully, give personally, give cleanly, give respectfully, give without expecting anything in return, removing the intention of stinginess and greed, practicing with a single mind like a pure precept.' 'The third precept is to observe for one full day and night, with a mind like a true person, having no intention of lust, not thinking of sexual matters, cultivating pure conduct, not engaging in improper sexual activity, not being greedy for beauty, practicing with a single mind like a pure precept.' 'The fourth precept is to observe for one full day and night, with a mind like a true person, having no intention to lie, thinking of being sincere, speaking calmly and slowly, not being deceitful, with mind and mouth in agreement, practicing with a single mind like a pure precept.' 'The fifth precept is to observe for one full day and night, with a mind like a true person, not drinking alcohol, not getting drunk, not being confused, not losing one's will, removing the intention of indulgence, practicing with a single mind like a pure precept.' 'The sixth precept is to observe for one full day and night, with a mind like a true person, having no intention to seek comfort, not using fragrant perfumes, not applying makeup, not engaging in singing and dancing entertainment, practicing with a single mind like a pure precept.' 'The seventh precept is to observe for one full day and night, with a mind like a true person, having no intention to seek comfort, not sleeping on a comfortable bed, sleeping on a simple grass mat, giving up sleep, contemplating the scriptures and teachings, practicing with a single mind like a pure precept.' 'The eighth precept is to observe for one full day and night, with a mind like a true person, eating at the proper time, eating little, controlling the body, not eating after midday, practicing with a single mind like a pure precept.' The Buddha told Viyaya, 'On the days of observing the fast, one should cultivate five thoughts. What are the five?' 'First, one should contemplate the Buddha.'
。佛為如來，為至真，為等正覺，為明行足，為善逝、世間父、無上士、經法御、天人師，號曰佛。是念佛者，愚癡惡意怒習悉除，善心自生思樂佛業。譬如以麻油澡豆沐頭，垢濁得除。齋唸佛者，其凈如是，眾人見之莫不好信。
「二當念法。佛所說法三十七品，具足不毀思念勿忘，當知此法為世間明。是念法者，愚癡惡意怒習悉除，善心自生用樂法業。譬如以麻油澡豆浴身，垢濁得除。齋念法者，其凈如是，眾人見之莫不好信。
「三當念眾。恭敬親附依受慧教，佛弟子眾，有得溝港受、溝港證者，有得頻來受、頻來證者，有得不還受、不還證者，有得應真受、應真證者，是為四雙之八輩丈夫，皆為戒成、定成、慧成、解成、度知見成，為聖德、為行具，當爲叉手天上天下尊者福田。是念眾，愚癡惡意怒習悉除，喜心自生樂眾之業。譬如以淳灰浣衣，垢污得除。齋念眾者，其德如是，眾人見之莫不好信。
「四者念戒。身受佛戒一心奉持，不虧不犯、不動不忘、善立慎護、為慧者舉、后無所悔、不以有望、能等教人。是念戒者，愚癡惡意怒習悉除，喜心自生樂戒統業。如鏡之磨，垢除盛明。齋念戒者，其凈如是，眾人見之莫不好信。
「五當念天
現代漢語譯本：佛陀被稱為如來，是至真之人，是等正覺者，是明行圓滿者，是善逝、世間的父親、無上士、經法的引導者、天人的導師，號為佛。這樣唸佛的人，愚癡、惡意、憤怒的習氣都會消除，善心自然產生，並樂於佛的事業。就像用麻油和澡豆洗頭，污垢就能去除一樣。齋戒唸佛的人，他們的清凈也是如此，眾人見到都會心生敬信。 第二，應當憶念佛法。佛所說的三十七道品，要完整不毀地思念，不要忘記，應當知道這些佛法是世間的光明。這樣憶念佛法的人，愚癡、惡意、憤怒的習氣都會消除，善心自然產生，並樂於佛法的事業。就像用麻油和澡豆洗身，污垢就能去除一樣。齋戒憶念佛法的人，他們的清凈也是如此，眾人見到都會心生敬信。 第三，應當憶念僧眾。恭敬親近並接受智慧教誨的佛弟子們，有證得預流果的，有證得一來果的，有證得不還果的，有證得阿羅漢果的，這四雙八輩的丈夫，都是戒成就、定成就、慧成就、解脫成就、解脫知見成就，是具有聖德、行為圓滿的人，應當作為天上天下最受尊敬的福田。這樣憶念僧眾的人，愚癡、惡意、憤怒的習氣都會消除，喜悅之心自然產生，並樂於僧眾的事業。就像用純凈的灰洗衣服，污垢就能去除一樣。齋戒憶念僧眾的人，他們的功德也是如此，眾人見到都會心生敬信。 第四，應當憶念戒律。身體受持佛的戒律，一心奉行，不虧損、不違犯、不動搖、不忘記，善於建立、謹慎守護，被有智慧的人稱讚，事後沒有後悔，不以有所期望，能夠平等地教導他人。這樣憶念戒律的人，愚癡、惡意、憤怒的習氣都會消除，喜悅之心自然產生，並樂於戒律的統攝。就像鏡子經過打磨，污垢去除後會變得明亮一樣。齋戒憶念戒律的人，他們的清凈也是如此，眾人見到都會心生敬信。 第五，應當憶念天。
English version: The Buddha is called Tathagata, the truly enlightened one, the perfectly enlightened one, the one with perfect knowledge and conduct, the well-gone one, the father of the world, the unsurpassed one, the guide of the Dharma, the teacher of gods and humans, and is called Buddha. Those who contemplate the Buddha in this way will have their ignorance, malice, and anger removed, and good intentions will naturally arise, and they will rejoice in the Buddha's work. Just as washing one's head with sesame oil and soap removes dirt, so too is the purity of those who fast and contemplate the Buddha, and all who see them will have faith. Secondly, one should contemplate the Dharma. The thirty-seven factors of enlightenment spoken by the Buddha should be contemplated completely and without destruction, and should not be forgotten. One should know that this Dharma is the light of the world. Those who contemplate the Dharma in this way will have their ignorance, malice, and anger removed, and good intentions will naturally arise, and they will rejoice in the work of the Dharma. Just as bathing with sesame oil and soap removes dirt, so too is the purity of those who fast and contemplate the Dharma, and all who see them will have faith. Thirdly, one should contemplate the Sangha. The Buddha's disciples who respectfully approach and receive the wise teachings, some have attained the stream-entry, some have attained the once-returner, some have attained the non-returner, and some have attained the Arhatship. These four pairs of eight noble persons are all accomplished in morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. They are virtuous, and their conduct is complete. They should be regarded as the most respected fields of merit in heaven and on earth. Those who contemplate the Sangha in this way will have their ignorance, malice, and anger removed, and joy will naturally arise, and they will rejoice in the work of the Sangha. Just as washing clothes with pure ash removes dirt, so too is the merit of those who fast and contemplate the Sangha, and all who see them will have faith. Fourthly, one should contemplate the precepts. One should receive the Buddha's precepts with the body, uphold them wholeheartedly, without deficiency, without violation, without wavering, without forgetting, establish them well, guard them carefully, be praised by the wise, have no regrets afterward, not expect anything in return, and be able to teach others equally. Those who contemplate the precepts in this way will have their ignorance, malice, and anger removed, and joy will naturally arise, and they will rejoice in the precepts. Just as a mirror becomes bright after being polished and the dirt is removed, so too is the purity of those who fast and contemplate the precepts, and all who see them will have faith. Fifthly, one should contemplate the devas.
。第一四天王，第二忉利天，鹽天，兜術天，不憍樂天，化應聲天，當自念：『我以有信、有戒、有聞、有施、有智，至身死時精神上天，愿不失信戒聞施智。』是念天者，愚癡惡意怒習悉除，喜心自生樂天統業。譬如寶珠，常治清明。齋念天者，其凈如是。
「奉持八戒，習五思念，為佛法齋，與天參德，滅惡興善，後生天上，終得泥洹。是以智者自力行，出心作福。
「如是，維耶！齋之福祐明譽廣遠，譬是天下十六大國，是十六國滿中眾寶不可稱數，不如一日受佛法齋。如比其福者，則十六國為一豆耳。天上廣遠不可稱說，當今人間五十歲，為第一天上一日一夜，第一四天上壽五百歲，彼當人間九百萬歲。佛法齋者，得生此天上。人間百歲為忉利天上一日一夜，忉利天壽千歲，當人間三千六百萬歲。人間二百歲為鹽天上一日一夜，鹽天壽二千歲，當人間一億五千二百萬歲。人間四百歲為兜術天上一日一夜，兜術天壽四千歲，當人間六億八百萬歲。人間八百歲為不驕樂天上一日一夜，不驕樂天壽八千歲，當人間二十三億四千萬歲。人間千六百歲為化應聲天上一日一夜，化應聲天壽萬六千歲，當人間九十二億一千六百萬歲
現代漢語譯本：第一是四天王天，第二是忉利天，還有焰摩天、兜率天、化樂天、他化自在天，他們應當這樣想：『我因為有信仰、有戒律、有聞法、有佈施、有智慧，所以死後精神能夠升到天上，希望不要失去信仰、戒律、聞法、佈施和智慧。』這樣想的天人，愚癡、惡意、憤怒的習氣都會消除，喜悅的心情自然產生，快樂地統領天上的事業。就像寶珠一樣，經常擦拭就會清澈明亮。齋戒並思念天的人，他們的清凈也是如此。 奉行八關齋戒，修習五種思念，爲了佛法而齋戒，就能與天上的福德相媲美，滅除惡行，興起善行，死後就能升到天上，最終證得涅槃。因此，有智慧的人應當自己努力修行，發心行善。 像這樣，韋耶！齋戒的福德、庇佑、名聲廣闊深遠，就像這天下十六個大國，這十六個大國充滿了無數的珍寶，也比不上受持一日佛法齋戒的功德。如果比較它們的福德，那麼這十六個大國就像一顆豆子一樣微不足道。天上的廣闊深遠是無法用言語來形容的，現在人間五十年，是第一層天的一天一夜，第一層天的壽命是五百歲，相當於人間九百萬歲。受持佛法齋戒的人，可以往生到這個天上。人間一百年是忉利天的一天一夜，忉利天的壽命是一千歲，相當於人間三千六百萬歲。人間二百年是焰摩天的一天一夜，焰摩天的壽命是二千歲，相當於人間一億五千二百萬歲。人間四百年是兜率天的一天一夜，兜率天的壽命是四千歲，相當於人間六億零八百萬歲。人間八百年是不驕樂天的一天一夜，不驕樂天的壽命是八千歲，相當於人間二十三億四千萬歲。人間一千六百年是化應聲天的一天一夜，化應聲天的壽命是一萬六千歲，相當於人間九十二億一千六百萬歲。
English version: The first are the Four Heavenly Kings, the second is the Trayastrimsa Heaven, then the Yama Heaven, the Tusita Heaven, the Nirmanarati Heaven, and the Paranirmitavasavartin Heaven. They should think: 『Because I have faith, precepts, learning, giving, and wisdom, my spirit can ascend to heaven after death. I hope not to lose my faith, precepts, learning, giving, and wisdom.』 Heavenly beings who think this way will have their ignorance, malice, and anger eliminated. Joy will naturally arise, and they will happily manage the affairs of heaven. Just like a precious pearl, it becomes clear and bright when constantly polished. Those who fast and contemplate heaven are just as pure. Observing the eight precepts, practicing the five contemplations, fasting for the sake of the Buddha's teachings, one can match the merits of the heavens, eliminate evil, promote good, and be reborn in heaven after death, ultimately attaining Nirvana. Therefore, the wise should strive to cultivate themselves and make an effort to do good. Thus, Veyya! The blessings, protection, and reputation of fasting are vast and far-reaching. It is like the sixteen great kingdoms of this world. These sixteen kingdoms are filled with countless treasures, yet they cannot compare to the merit of observing a single day of fasting according to the Buddha's teachings. If their merits were compared, these sixteen kingdoms would be as insignificant as a single bean. The vastness of the heavens is indescribable. Fifty years in the human world is one day and night in the first heaven. The lifespan of the first heaven is five hundred years, equivalent to nine million years in the human world. Those who observe the Buddha's fast can be reborn in this heaven. One hundred years in the human world is one day and night in the Trayastrimsa Heaven. The lifespan of the Trayastrimsa Heaven is one thousand years, equivalent to thirty-six million years in the human world. Two hundred years in the human world is one day and night in the Yama Heaven. The lifespan of the Yama Heaven is two thousand years, equivalent to one hundred and fifty-two million years in the human world. Four hundred years in the human world is one day and night in the Tusita Heaven. The lifespan of the Tusita Heaven is four thousand years, equivalent to six hundred and eight million years in the human world. Eight hundred years in the human world is one day and night in the Nirmanarati Heaven. The lifespan of the Nirmanarati Heaven is eight thousand years, equivalent to twenty-three billion four hundred million years in the human world. Sixteen hundred years in the human world is one day and night in the Paranirmitavasavartin Heaven. The lifespan of the Paranirmitavasavartin Heaven is sixteen thousand years, equivalent to ninety-two billion one hundred and sixty million years in the human world.
。若人有信、有戒、有聞、有施、有智奉佛法齋，當命盡時，其人精神，皆生此六天上，安隱快樂。猗善眾多我少說耳，凡人行善，魂神上天受福無量。」
維耶聞佛語，歡喜言：「善哉善哉！世尊！齋之福德甚快無量，愿受佛戒。從今已后月月六齋，竭力作福至死。」
佛說經已，皆歡喜受教
現代漢語譯本：如果有人信仰佛法、遵守戒律、聽聞佛法、樂善好施、並以智慧奉行佛法和齋戒，那麼當他壽命終結時，他的精神將往生到這六層天界，安穩快樂。善行帶來的好處非常多，我只是簡單地說了一些，凡人行善，靈魂就能升入天界，享受無量的福報。 維耶聽了佛的話，歡喜地說：『太好了，太好了！世尊！齋戒的福德真是快速而無量，我願意接受佛的戒律。從今以後，我每個月都持六齋，竭盡全力行善直到去世。』 佛說完經后，大家都歡喜地接受教誨。
English version: If a person has faith, observes the precepts, hears the Dharma, practices generosity, and wisely upholds the Buddhist teachings and fasting, then when their life ends, their spirit will be reborn in these six heavens, enjoying peace and happiness. The benefits of good deeds are numerous, and I have only spoken of a few. When ordinary people do good, their souls ascend to heaven and receive immeasurable blessings. Viya, hearing the Buddha's words, joyfully said, 'Excellent, excellent! World Honored One! The merit of fasting is truly swift and immeasurable. I wish to receive the Buddha's precepts. From now on, I will observe the six fast days every month and strive to do good until death.' After the Buddha finished speaking the sutra, everyone joyfully accepted the teachings.
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The Buddha Speaks the Uposatha Sutra