T24n1502_菩薩受齋經

大正藏第 24 冊 No. 1502 菩薩受齋經

No. 1502

菩薩受齋經

西晉居士聶道真譯

菩薩受齋法言：「某自歸佛，自歸法，自歸比丘僧。某身所行惡，口所言惡，意所念惡，今已除棄。某若干日、若干夜，受菩薩齋，自歸菩薩，如前六萬菩薩，皆持是齋。我是菩薩，如先行菩薩文殊師利，洹那鳩樓、阿蕪陀、曇無迦、彌勒、阿惟樓尸利、沙門陀樓檀那、羅首楞及陀宿命菩薩所持齋。我是菩薩，持菩薩齋。若我分檀佈施，當得檀波羅蜜；如我受莂，當得惟逮波羅蜜；一心坐禪，當得禪波羅蜜；如我說經，當得般若波羅蜜，是為漚和拘舍羅，從是得摩訶般若波羅蜜，如念泥犁中人、薜荔中人、畜生中人，令得解脫出生為人，從是分檀佈施，當到須摩提拘樓檀阿彌陀佛前，受得三昧禪。」是為菩薩受齋法。

佛告須菩提：「菩薩有十念，當護之。何等十念？當念過去佛，是菩薩法；當念未來佛，是菩薩法；當念一切十方現在佛，是菩薩法；當念尸波羅蜜持戒，是菩薩法；當念禪波羅蜜，是菩薩法；當念漚和拘舍羅，是菩薩法；當念般若波羅蜜，是菩薩法；當念禪三昧六萬菩薩在阿彌陀佛所，是菩薩法；當念過去、當來、今現和上阿阇梨，是菩薩法。是為十念。

【現代漢語翻譯】現代漢語譯本《菩薩受齋經》

西晉居士聶道真譯

菩薩受齋法說：『我皈依佛，皈依法，皈依比丘僧。我身所作的惡行，口所說的惡語，意所想的惡念，現在都已除棄。我于若干日、若干夜，受持菩薩齋，皈依菩薩，如先前六萬菩薩一樣，都持守此齋。我是菩薩，如先行菩薩文殊師利（Manjusri，智慧的象徵），洹那鳩樓（Huan Na Jiu Lou），阿蕪陀（A Wu Tuo），曇無迦（Tan Wu Jia），彌勒（Maitreya，未來佛），阿惟樓尸利（A Wei Lou Shi Li），沙門陀樓檀那（Sha Men Tuo Lou Tan Na），羅首楞（Luo Shou Leng）及陀宿命菩薩所持守的齋戒一樣。我是菩薩，持守菩薩齋。如果我行分施佈施，當得檀波羅蜜（Dānapāramitā，佈施波羅蜜）；如果我接受授記，當得惟逮波羅蜜；一心坐禪，當得禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）；如果我說經，當得般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜），這是漚和拘舍羅，由此得到摩訶般若波羅蜜（Mahā-prajñā-pāramitā，大智慧波羅蜜），如念及地獄中的人、餓鬼中的人、畜生中的人，令他們得到解脫，出生為人，由此分施佈施，當到達須摩提拘樓檀阿彌陀佛（Amitābha，無量光佛）前，獲得三昧禪定。』這就是菩薩受齋法。

佛告訴須菩提（Subhuti）：『菩薩有十種憶念，應當守護。是哪十種憶念？應當憶念過去佛，這是菩薩法；應當憶念未來佛，這是菩薩法；應當憶念一切十方現在佛，這是菩薩法；應當憶念尸波羅蜜（Śīlapāramitā，持戒波羅蜜）持戒，這是菩薩法；應當憶念禪波羅蜜，這是菩薩法；應當憶念漚和拘舍羅，這是菩薩法；應當憶念般若波羅蜜，這是菩薩法；應當憶念禪三昧，六萬菩薩在阿彌陀佛處，這是菩薩法；應當憶念過去、當來、現在和尚阿阇梨（ācārya，導師），這是菩薩法。』這就是十種憶念。

【English Translation】 English version 《Bodhisattva's Uposatha Sutra》

Translated by Layman Nie Daozhen of the Western Jin Dynasty

The Bodhisattva's Uposatha Dharma says: 'I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha of Bhikshus. The evil deeds I have done with my body, the evil words I have spoken with my mouth, the evil thoughts I have conceived in my mind, I have now renounced and discarded. For a certain number of days and nights, I observe the Bodhisattva's Uposatha, taking refuge in the Bodhisattvas, just as the previous sixty thousand Bodhisattvas all observed this Uposatha. I am a Bodhisattva, like the preceding Bodhisattvas Manjusri (wisdom personified), Huan Na Jiu Lou, A Wu Tuo, Tan Wu Jia, Maitreya (the future Buddha), A Wei Lou Shi Li, Sha Men Tuo Lou Tan Na, Luo Shou Leng, and the Bodhisattva Tuo Su Ming, who observed this Uposatha. I am a Bodhisattva, observing the Bodhisattva's Uposatha. If I practice giving and almsgiving, I shall attain Dānapāramitā (Perfection of Giving); if I receive prediction, I shall attain the Perfection of Deliverance; if I single-mindedly practice meditation, I shall attain Dhyāna-pāramitā (Perfection of Meditation); if I speak the Sutras, I shall attain Prajñā-pāramitā (Perfection of Wisdom). This is skillful means, from which I shall attain Mahā-prajñā-pāramitā (Great Perfection of Wisdom), such as thinking of those in the hells, those in the realm of pretas, and those in the realm of animals, enabling them to be liberated and reborn as humans. From this giving and almsgiving, I shall arrive before Amitābha (Buddha of Infinite Light) in Sukhavati, and receive Samadhi meditation.' This is the Bodhisattva's Uposatha Dharma.

The Buddha told Subhuti: 'The Bodhisattva has ten recollections that should be guarded. What are the ten recollections? One should recollect the Buddhas of the past, this is the Bodhisattva Dharma; one should recollect the Buddhas of the future, this is the Bodhisattva Dharma; one should recollect all the Buddhas of the present in the ten directions, this is the Bodhisattva Dharma; one should recollect Śīlapāramitā (Perfection of Morality) and upholding the precepts, this is the Bodhisattva Dharma; one should recollect Dhyāna-pāramitā, this is the Bodhisattva Dharma; one should recollect skillful means, this is the Bodhisattva Dharma; one should recollect Prajñā-pāramitā, this is the Bodhisattva Dharma; one should recollect Samadhi meditation, with sixty thousand Bodhisattvas at the place of Amitābha, this is the Bodhisattva Dharma; one should recollect the past, future, and present Upadhyayas and ācāryas (teachers), this is the Bodhisattva Dharma.' These are the ten recollections.

若有發意求菩薩道者禪，日當思惟，是為十事，不念為污行。

「菩薩齋日有十戒：第一，菩薩齋日不得著脂粉、花香。第二，菩薩齋日不得歌舞、捶鼓、伎樂、莊飾。第三，菩薩齋日不得臥高床上。第四，菩薩齋日過中以後不得復食。第五，菩薩齋日不得持錢、刀、金銀、珍寶。第六，菩薩齋日不乘車、牛、馬。第七，菩薩齋日不得捶兒子、奴婢、畜生。第八，菩薩皆持是齋，從分檀佈施得福，我是菩薩，如我念在泥犁中人、薜荔中人、畜生中人，令得解脫，出生為人，從是分檀佈施，當至須訶摩持拘樓檀阿彌陀佛前，受得三昧禪，是為菩薩解齋法。菩薩齋日去臥時，于佛前叉手言：『今日一切十方其有持齋戒者，某助安無量；今日其有持戒者，某助安無量；今日其有忍辱者，念天下人民者，某助安無量；今日其有精進者，某助安無量；今日其有智慧說經者，某助安無量，持是代勸助歡喜福施，與歸流十方一切人、非人薩和薩所在勤苦厄難之處，皆令得福，解脫憂苦出生為人，安隱富樂無極。』是菩薩齋日，不得見掃除。第九，菩薩齋日不得飲食盡器中。第十，菩薩齋日不得與女人相形笑，共坐席，女人亦爾。是為十戒，不得犯，不得教人犯，亦不得勸勉人犯。」

菩薩解齋法言：「南無佛，南無法，

【現代漢語翻譯】現代漢語譯本若有人發心追求菩薩道（Bodhisattva path）的禪定，每天應當思惟這十件事，不思惟就是污濁的行為。

『菩薩（Bodhisattva）在齋日有十條戒律：第一，菩薩（Bodhisattva）在齋日不得塗抹脂粉、使用花香。第二，菩薩（Bodhisattva）在齋日不得唱歌跳舞、敲鼓、進行其他娛樂活動、進行裝飾。第三，菩薩（Bodhisattva）在齋日不得睡在高大的床上。第四，菩薩（Bodhisattva）在齋日過了中午以後不得再吃飯。第五，菩薩（Bodhisattva）在齋日不得持有錢財、刀劍、金銀、珍寶。第六，菩薩（Bodhisattva）在齋日不得乘坐車、牛、馬。第七，菩薩（Bodhisattva）在齋日不得鞭打兒子、奴婢、牲畜。第八，菩薩（Bodhisattva）都應遵守這些齋戒，從分享佈施中獲得福報。我是菩薩（Bodhisattva），我這樣想著：讓身處泥犁（Naraka，地獄）中的人、薜荔（Pisacha，惡鬼）中的人、畜生中的人，都能得到解脫，轉生為人。從這種分享佈施的行為，將來能到達須訶摩持拘樓檀阿彌陀佛（Sukhamati-Kuru-danda-Amitabha Buddha，極樂世界阿彌陀佛）前，獲得三昧禪（Samadhi-dhyana，三昧禪定），這就是菩薩（Bodhisattva）解齋的方法。菩薩（Bodhisattva）在齋日睡覺前，在佛前合掌說：『今天所有十方世界持齋戒的人，我都幫助他們獲得無量的安樂；今天所有持戒的人，我都幫助他們獲得無量的安樂；今天所有忍辱的人，所有心念天下人民的人，我都幫助他們獲得無量的安樂；今天所有精進的人，我都幫助他們獲得無量的安樂；今天所有有智慧說法的人，我都幫助他們獲得無量的安樂。』用這種代替勸導、幫助歡喜的福報佈施，迴向給十方一切人、非人，以及所有身處勤勞困苦厄難之處的眾生，都讓他們獲得福報，解脫憂愁痛苦，轉生為人，安穩富足快樂無邊。』這是菩薩（Bodhisattva）齋日，不得見到掃除。第九，菩薩（Bodhisattva）齋日不得把器皿中的食物吃光。第十，菩薩（Bodhisattva）齋日不得與女人互相嬉笑，一同就坐，女人也一樣。這十條戒律，不得違犯，不得教唆別人違犯，也不得勸勉別人違犯。」

菩薩（Bodhisattva）解齋法說：『南無佛（Namo Buddha，皈依佛），南無法（Namo Dharma，皈依法），

【English Translation】 English version If one aspires to seek the Bodhisattva path through meditation, one should contemplate these ten matters daily; failure to do so constitutes impure conduct.

『A Bodhisattva observes ten precepts on fasting days: First, a Bodhisattva should not apply cosmetics or fragrant oils on fasting days. Second, a Bodhisattva should not engage in singing, dancing, drumming, musical performances, or adornments on fasting days. Third, a Bodhisattva should not sleep on a high bed on fasting days. Fourth, a Bodhisattva should not eat after midday on fasting days. Fifth, a Bodhisattva should not possess money, swords, gold, silver, or precious jewels on fasting days. Sixth, a Bodhisattva should not ride in carriages, ox carts, or on horses on fasting days. Seventh, a Bodhisattva should not beat their children, servants, or livestock on fasting days. Eighth, all Bodhisattvas should observe these fasts, gaining merit from sharing and giving. I am a Bodhisattva, and I think thus: May those in Naraka (hell), those in Pisacha (the realm of demons), and those in the animal realm be liberated and reborn as humans. From this act of sharing and giving, may they reach Sukhamati-Kuru-danda-Amitabha Buddha (Amitabha Buddha in the Land of Ultimate Bliss), and attain Samadhi-dhyana (Samadhi meditation). This is the method for a Bodhisattva to break the fast. When a Bodhisattva goes to sleep on a fasting day, they should join their palms before the Buddha and say: 『Today, may I assist all those in the ten directions who observe the precepts of fasting to attain immeasurable peace; today, may I assist all those who uphold the precepts to attain immeasurable peace; today, may I assist all those who practice patience and those who think of the people of the world to attain immeasurable peace; today, may I assist all those who are diligent to attain immeasurable peace; today, may I assist all those who possess wisdom and expound the scriptures to attain immeasurable peace.』 May this merit of encouraging, assisting, rejoicing, and giving be dedicated to all beings, human and non-human, in the ten directions, and to all those in places of toil, hardship, and distress, so that they may all gain merit, be liberated from sorrow and suffering, be reborn as humans, and attain boundless peace, prosperity, and happiness.』 On a Bodhisattva's fasting day, one should not witness sweeping. Ninth, a Bodhisattva should not consume all the food in the bowl on fasting days. Tenth, a Bodhisattva should not laugh or sit together with women on fasting days, and the same applies to women. These are the ten precepts, which must not be violated, nor should one teach others to violate them, nor should one encourage others to violate them.」

The method for a Bodhisattva to break the fast says: 『Namo Buddha (Homage to the Buddha), Namo Dharma (Homage to the Dharma),

南無比丘僧！某若干日、若干夜，持菩薩齋。從分檀佈施，當得檀波羅蜜；如我持戒，當得尸波羅蜜；如我念十方天下人令得安隱，當得羼提波羅蜜；如我受莂，當得惟逮波羅蜜；如我坐禪，當得禪波羅蜜，是為漚和拘舍羅，如摩訶般若波羅蜜。」如諸菩薩六萬菩薩法齋，日夜一分禪、一分讀經、一分臥，是為菩薩齋日法。正月十四日受，十七日解；四月八日受，十五日解；七月一日受，十六日解；九月十四日受，十六日解。

右齋日數。

歸命西方阿彌陀三耶三佛檀，廅樓亙摩訶那缽菩薩，三毒消除，往生尊剎。

清凈尊神國，　　安隱在西方，　愿得自歸命，　　奉事無上王。　神通聖智達，　　照見我心情，　自歸諸大護，　　百劫不動傾。

菩薩受齋經

【現代漢語翻譯】現代漢語譯本：頂禮比丘僧！我在某日、某夜，奉持菩薩齋。從佈施開始，應當獲得檀波羅蜜（Dānapāramitā，佈施波羅蜜）；如我持戒，應當獲得尸波羅蜜（Śīlapāramitā，持戒波羅蜜）；如我念誦十方天下的人們能夠得到安穩，應當獲得羼提波羅蜜（Kṣāntipāramitā，忍辱波羅蜜）；如我接受授記，應當獲得惟逮波羅蜜（Vīrya-pāramitā，精進波羅蜜）；如我坐禪，應當獲得禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜），這就是漚和拘舍羅（Upāya-kauśalya，方便善巧），如同摩訶般若波羅蜜（Mahā-prajñāpāramitā，大智慧波羅蜜）。』如同各位菩薩六萬菩薩法齋，日夜用一部分時間禪修、一部分時間讀經、一部分時間休息，這就是菩薩齋日的法則。正月十四日受齋，十七日解除；四月八日受齋，十五日解除；七月一日受齋，十六日解除；九月十四日受齋，十六日解除。以上是齋戒的日數。歸命于西方阿彌陀三耶三佛檀（Amitābha-samādhi-buddha-dāna，阿彌陀佛），廅樓亙摩訶那缽菩薩（Avalokiteśvara Mahānāmaputra Bodhisattva，觀世音大名稱菩薩），愿三毒消除，往生到尊貴的佛國剎土。清凈尊貴的神國，安穩地在西方，愿我能夠歸命於此，奉事無上的法王。神通聖智通達，照見我的心意，歸命于各位大護法，歷經百劫也不會動搖傾覆。《菩薩受齋經》

【English Translation】 English version: Homage to the Bhikṣu Sangha! On this certain day and night, I observe the Bodhisattva fast. From the act of giving, may I attain Dānapāramitā (Perfection of Giving); as I uphold the precepts, may I attain Śīlapāramitā (Perfection of Morality); as I contemplate that all beings in the ten directions may attain peace and security, may I attain Kṣāntipāramitā (Perfection of Patience); as I receive the prediction of enlightenment, may I attain Vīrya-pāramitā (Perfection of Effort); as I practice meditation, may I attain Dhyāna-pāramitā (Perfection of Meditation), this is Upāya-kauśalya (Skillful Means), like Mahā-prajñāpāramitā (Great Perfection of Wisdom).』 Like the sixty thousand Bodhisattvas observing the Dharma fast, spending part of the day and night in meditation, part in reading scriptures, and part in rest, this is the Dharma of the Bodhisattva fast day. Receive the fast on the fourteenth day of the first month, and end it on the seventeenth; receive the fast on the eighth day of the fourth month, and end it on the fifteenth; receive the fast on the first day of the seventh month, and end it on the sixteenth; receive the fast on the fourteenth day of the ninth month, and end it on the sixteenth. The above are the days for fasting. I take refuge in Amitābha-samādhi-buddha-dāna (Amitābha Buddha) of the Western Pure Land, Avalokiteśvara Mahānāmaputra Bodhisattva (Avalokiteśvara Bodhisattva), may the three poisons be eliminated, and may I be reborn in the honored Buddha-kṣetra (Buddha-field). The pure and honored divine land, is peacefully in the West, may I be able to take refuge in it, and serve the unsurpassed Dharma King. Supernatural powers and sacred wisdom are attained, illuminating my heart and mind, I take refuge in all the great protectors, unshaken and unyielding through hundreds of kalpas. Sūtra on the Observance of the Bodhisattva Fast