佛說齋經
The Sutra on Fasting Spoken by the Buddha
吳月氏國居士支謙譯
Translated by the Layman Zhi Qian of the Yuezhi Kingdom
聞如是：
Thus have I heard:
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：「願聞何謂三齋。」
At one time, the Buddha was at the residence of the Minister of the East in the city of Shravasti, in his hall. The Minister's mother was named Viya. She rose early, bathed, and put on colorful robes, then went out together with her sons' wives. They bowed their heads at the Buddha's feet and sat to one side. The Buddha asked Viya, "Why did you bathe so early?" She replied, "I wish to receive the Precepts with the women." The Buddha said, "There are three kinds of fasting. Which kind do you seek?" Viya knelt with a straight back and said, "I would like to hear what these three fasts are."
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，意在家居利欲產業，及念美飲食育養身者，是為如彼牧牛人意，不得大福、非大明。
The Buddha said, "First is the cowherd's fast, second is the Nirgrantha fast, third is the Buddhist fast. As for the cowherd's fast: it is like a cowherd seeking good water and grass to feed his cattle, and at dusk, thinking of which meadow is lush and plentiful, intending to return there at dawn. If men and women of good families have received the fast and precepts, yet their minds dwell on household life, on profit and desires and possessions, and on thoughts of fine food and drink to nourish the body, they are like that cowherd. They do not gain great merit, nor great clarity."
「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。
The Nirgrantha fast: On the fifteenth day of the month, when the fast day comes, they prostrate themselves on the ground and receive the Precepts. Within a distance of ten yojanas, they bow to all the spirits, saying: "Today I observe the fast and dare not do evil. I do not consider myself as having a home; between others and myself there are no relatives. My wife, children, and servants are not mine, nor am I their master." Yet in their practice, they value outward form and scorn inner substance, lacking a true heart. By the next day, things are just as they were before. Those who observe the fast in this way gain no great blessing and no great clarity.
「佛法齋者，道弟子月六齋之日受八戒。何謂八？
The Dharma fast means that followers of the Path receive the Eight Precepts on the six fast days of each month. What are the eight?
「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，如清淨戒以一心習。
The first precept: for one full day and night, hold your mind as an awakened person would—free of any intent to kill, with compassion for all living beings. Do no harm to even the smallest crawling creatures. Do not raise a blade or a stick against them. Wish only to bring them peace and benefit, and never take life again. Like one observing pure precepts, train your mind single-mindedly in this.
「第二戒者，盡一日一夜持，心如真人，無貪取意、思念布施，當歡喜與、自手與、潔淨與、恭敬與、不望與，却慳貪意，如清淨戒以一心習。
The second precept is to observe it for one full day and night, with a mind like that of a true practitioner—free of any thought of grasping, and instead thinking of generosity. One should give with joy, give with one's own hands, give purely, give respectfully, and give without expecting anything in return, casting aside stinginess and greed. Just as with the pure precepts, one trains the mind single-mindedly.
「第三戒者，一日一夜持，心如真人，無婬意、不念房室，修治梵行，不為邪欲、心不貪色，如清淨戒以一心習。
The third precept is to observe it for one day and one night, keeping the mind like that of a true practitioner: without lustful thoughts, without dwelling on sexual matters, cultivating pure conduct, not driven by improper desires, and not letting the mind crave physical beauty. Like the precept of purity, one practices this with a unified mind.
「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，如清淨戒以一心習。
The fourth precept: uphold it for one day and one night, with a mind like that of a true practitioner—free of any intent to speak falsely. Think with utmost sincerity, be calm and speak gently, never be deceitful, and let your mind and words be in harmony. Like the pure precepts, train in this with a unified mind.
「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，如清淨戒以一心習。
The fifth precept: observe it for one day and one night, keeping your mind like a true practitioner—do not drink alcohol, do not become intoxicated, do not let yourself be confused or lose your resolve. Let go of careless, self-indulgent attitudes, and practice single-mindedly, just as with the pure precepts.
「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，如清淨戒以一心習。
The Sixth Precept: Observe it for one day and one night. Let your mind be like that of a true practitioner—without seeking comfort, not clinging to flowers and fragrances, not wearing makeup or perfumes, and not engaging in singing, dancing, or entertainment. Uphold it as a pure precept, practicing with a single-focused mind.
「第七戒者，一日一夜持，心如真人，無求安意，不臥好床，卑床草席，捐除睡臥，思念經道，如清淨戒以一心習。
The seventh precept: uphold it for one day and one night with a mind like that of a true practitioner, without seeking comfort. Do not lie on a fine bed; use a low bed and a straw mat. Cast aside sleep and lying down, and keep the teachings and the Path in mind. Like one observing pure precepts, practice with a single-focused mind.
「第八戒者，一日一夜持，心如真人，奉法時食，食少節身，過日中後不復食，如清淨戒以一心習。」
"The eighth precept: observe it for one day and one night, with a mind like that of a true practitioner. When following the Dharma, eat at the proper time, eating little to discipline the body. After midday, do not eat again. Like the pure precepts, practice this with a unified mind."
佛告維耶：「受齋之日當習五念。何謂五？
The Buddha told Viye: "On the day of observing the precepts, you should practice five recollections. What are the five?
「一當念佛。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。齋念佛者，其淨如是，眾人見之莫不好信。
First, you should practice Buddha Recitation. The Buddha is the Thus-Come One, the Perfectly True, the Supremely Enlightened, the One Perfect in Wisdom and Conduct, the Well-Gone, the Father of the World, the Unsurpassed One, the Guide of the Dharma, the Teacher of Gods and Humans—such is the One called Buddha. One who practices Buddha Recitation has all foolishness, ill will, and habits of anger completely removed, and wholesome thoughts arise naturally as they delight in the Buddha's work. It is like washing one's head with sesame oil and cleansing powder—the grime and impurity are removed. For one who observes the precepts and practices Buddha Recitation, their purity is like this, and all who see them cannot help but feel joyful faith.
「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，其淨如是，眾人見之莫不好信。
Second, contemplate the Dharma. The Dharma taught by the Buddha—the thirty-seven factors of enlightenment—is complete and undefiled; remember it and do not forget it. Know that this Dharma is the light of the world. One who contemplates the Dharma in this way clears away all habits of delusion, ill will, and anger; wholesome qualities arise naturally, and one finds joy in the practice of the Dharma. It is like bathing the body with sesame oil and soap beans—grime and impurity are washed away. For one who observes the precepts and contemplates the Dharma, the purification is just like this, and all who see such a person cannot help but feel admiration and faith.
「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，當為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。
Third, contemplate the Sangha. Respectfully draw near and rely on them, receiving and upholding their teachings of wisdom. Among the Buddha's disciples, there are those who have attained the stream-entry fruit and stream-entry realization, those who have attained the once-returning fruit and once-returning realization, those who have attained the non-returning fruit and non-returning realization, and those who have attained the arahant fruit and arahant realization. These are the four pairs, the eight kinds of noble individuals. They are all accomplished in precepts, accomplished in concentration, accomplished in wisdom, accomplished in liberation, and accomplished in the knowledge and vision of liberation. They are possessed of noble virtue and complete in practice. They should be honored with folded hands as a field of merit worthy of reverence by gods and humans alike. Through this contemplation of the Sangha, foolishness, ill will, and the habits of anger are all eliminated, and a joyful mind arises naturally, along with the karma of delighting in the Sangha. It is like washing clothes with pure ash—the stains are removed. Such is the merit of the one who observes the fast-day contemplation of the Sangha. All who see such a person cannot help but feel joyful faith.
「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、後無所悔、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，其淨如是，眾人見之莫不好信。
Fourth is mindfulness of precepts. One receives the Buddha's precepts and upholds them single-mindedly—without deficiency or violation, without wavering or forgetfulness, establishing them well and guarding them carefully, praised by the wise, with no later regret, not out of expectation of reward, and able to teach others impartially. One who practices mindfulness of precepts thus eliminates all folly, ill will, anger, and habitual tendencies; joy arises naturally, and one delights in the precepts and governs one's actions by them. Like a mirror that is polished, its defilements removed and its brightness revealed. The purity of one who observes the precepts with mindfulness is like this—all who see such a person cannot help but feel admiration and faith.
「五當念天。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，願不失信、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，其淨如是。
One should recollect the heavens. First, the Heaven of the Four Great Kings; second, the Heaven of the Thirty-Three; the Yama Heaven; the Heaven of Contentment; the Heaven of Delight in Transformation; and the Heaven of Enjoying the Creations of Others. One should reflect: "I possess faith, precepts, learning, generosity, and wisdom. When this body dies, my spirit will ascend to the heavens. May I not lose faith, precepts, learning, generosity, and wisdom."
One who recollects the heavens in this way has all habitual tendencies of delusion, ill will, and anger eliminated. Joy naturally arises in the mind, and one delights in the karma of the heavens. It is like a precious jewel that is constantly polished and kept clear. Such is the purity of one who observes the precepts and recollects the heavens.
「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。
Observing the Eight Precepts and cultivating the Five Recollections is the Dharma fasting practice of the Buddha. It rivals the merit of the heavens, ends evil and fosters good. In a future life one is reborn in heaven and ultimately attains Nirvana. Therefore, the wise should practice diligently themselves and give rise to the intention to create merit.
「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。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。」
"That is so, Weiye! The blessings, merit, and good reputation of the fast are vast and far-reaching. Suppose all the treasures filling the sixteen great kingdoms of this world were beyond counting — they still would not equal observing the Dharma fast for a single day. Compared with that merit, those sixteen kingdoms are just a single bean. The heavens above are vast and beyond description. Fifty years in the human world today equal one day and one night in the first heaven, and the lifespan in the first heaven of the Four Heavens is five hundred years — which equals nine million years in the human world. One who observes the Dharma fast can be born in this heaven. One hundred years in the human world equal one day and one night in the Trayastrimsa Heaven, where the lifespan is a thousand years — which equals thirty-six million years in the human world. Two hundred years in the human world equal one day and one night in the Yama Heaven, where the lifespan is two thousand years — which equals one hundred fifty-two million years in the human world. Four hundred years in the human world equal one day and one night in the Tusita Heaven, where the lifespan is four thousand years — which equals six hundred eight million years in the human world. Eight hundred years in the human world equal one day and one night in the Heaven of Enjoying Transformations, where the lifespan is eight thousand years — which equals two billion three hundred forty million years in the human world. Sixteen hundred years in the human world equal one day and one night in the Heaven of Mastering Transformations, where the lifespan is sixteen thousand years — which equals nine billion two hundred sixteen million years in the human world. If people have faith, precepts, learning, generosity, and wisdom, and observe the Dharma fast, then when their lives end, their spirits will all be born in these six heavens, peaceful and happy. There is so much good fortune I have only spoken of a little. When ordinary people do good, their souls ascend to heaven and receive immeasurable blessings."
維耶聞佛語，歡喜言：「善哉善哉！世尊！齋之福德甚快無量，願受佛戒。從今已後月月六齋，竭力作福至死。」
Vimalakirti heard the Buddha's words and joyfully said: "Excellent, excellent! World-Honored One! The merit of observing the fasting days is truly vast and immeasurable. I wish to receive the Precepts from the Buddha. From this day forward, I will observe the six fasting days each month, and strive with all my strength to do good deeds until death."
佛說經已，皆歡喜受教。
When the Buddha finished teaching this sutra, everyone joyfully accepted his teachings.
佛說齋經
The Sutra on Fasting Spoken by the Buddha