Chinese
、驼、驴担负持去，犹不能尽。若有至心受三归斋，是人所得功德果报，出胜彼藏所有宝物。善男子！波罗㮈国有七宝藏，名曰蠰佉，其国人民——男、女、大、小——于七日中、七月、七年，常以车乘、象、马、驼、驴担负持去，亦不能尽。若有至心受三归斋，是人所得功德果报，出胜彼藏所有宝物。善男子！乾陀罗国有七宝藏，名伊罗钵多，其国人民——男、女、大、小——于七日中、七月、七年，常以车乘、象、马、驼、驴担负持去，亦不能尽。若有至心受三归斋，是人所得功德果报，胜出彼藏所有宝物。 “善男子！若有从他三受三归，三受八戒，是名得具一日一夜优婆塞斋。明相出时，是时则失。是故不得佛像边受，要当从人，根本清净，受已清净，庄严清净，觉观清净，念心清净，求报清净，是名三归清净斋法。善男子！若能如是清净归依受八戒者，除五逆罪，余一切罪悉皆消灭。如是戒者，不得一时二人并受。何以故？若一时中二人共受，何因缘故一人毁犯、一人坚持？是戒力故，后世生时不能造恶，受已作罪，复不永失。若先遣信，欲刑戮人，信迟未至，其人寻后发心受斋，当受斋时，信至即杀，虽复一时，以戒力故，不得杀罪。若诸贵人，常敕作恶，若欲受斋，先当敕语，遮先诸恶，乃得成 现代汉语译本： 即使使用车辆、大象、马、骆驼、驴子来搬运，也无法全部运走。如果有人真心诚意地接受三归依和斋戒，这个人所获得的功德果报，胜过那个宝藏中的所有宝物。善男子！波罗㮈国（Bāluónài guó，地名）有七个宝藏，名叫蠰佉（Xiāngqú，宝藏名），那个国家的人民——无论男女老少——在七天、七个月、七年中，经常用车辆、大象、马、骆驼、驴子来搬运，也无法全部运走。如果有人真心诚意地接受三归依和斋戒，这个人所获得的功德果报，胜过那个宝藏中的所有宝物。善男子！乾陀罗国（Qiántuóluó guó，地名）有七个宝藏，名叫伊罗钵多（Yīluóbátuō，宝藏名），那个国家的人民——无论男女老少——在七天、七个月、七年中，经常用车辆、大象、马、骆驼、驴子来搬运，也无法全部运走。如果有人真心诚意地接受三归依和斋戒，这个人所获得的功德果报，胜过那个宝藏中的所有宝物。 ‘善男子！如果有人从他人那里三次接受三归依，三次接受八戒，这被称为获得具足一日一夜的优婆塞斋（Yōupósāi zhāi，近事男斋）。当黎明到来时，这个斋戒就失去了。因此，不能在佛像旁边接受，一定要从人那里接受，根本要清净，接受后要清净，庄严要清净，觉观要清净，念心要清净，求报要清净，这被称为三归清净斋法。善男子！如果能够这样清净地归依并接受八戒，除了五逆罪（wǔnìzuì，佛教中的五种重罪），其余一切罪业都能够消灭。这样的戒律，不能同时让两个人一起接受。为什么呢？如果一时之中两个人一起接受，因为什么缘故一个人毁犯、一个人坚持呢？因为这个戒律的力量，后世出生时不能造恶，即使受戒后作了罪，也不会永远失去戒的力量。如果事先派遣使者，想要处决某人，使者迟迟未到，那个人随后发心受斋，当受斋时，使者到达并杀了那个人，即使是同一时间，因为戒律的力量，也不会得到杀人的罪过。如果各位贵人，经常命令别人作恶，如果想要受斋，应当先命令，阻止先前的各种恶行，才能成就斋戒。’
English
English version: Even if vehicles, elephants, horses, camels, and donkeys were used to carry them away, they could not be exhausted. If someone sincerely takes the Three Refuges and the fast, the merit and reward that person obtains surpasses all the treasures in that storehouse. Good man! In the country of Bāluónài (波罗㮈国, a place name) there are seven treasure troves called Xiāngqú (蠰佉, name of the treasure trove), and the people of that country—men, women, old, and young—constantly use vehicles, elephants, horses, camels, and donkeys to carry them away for seven days, seven months, and seven years, but they cannot be exhausted. If someone sincerely takes the Three Refuges and the fast, the merit and reward that person obtains surpasses all the treasures in that storehouse. Good man! In the country of Qiántuóluó (乾陀罗国, a place name) there are seven treasure troves called Yīluóbátuō (伊罗钵多, name of the treasure trove), and the people of that country—men, women, old, and young—constantly use vehicles, elephants, horses, camels, and donkeys to carry them away for seven days, seven months, and seven years, but they cannot be exhausted. If someone sincerely takes the Three Refuges and the fast, the merit and reward that person obtains surpasses all the treasures in that storehouse. 'Good man! If someone receives the Three Refuges three times from another person, and receives the Eight Precepts three times, this is called obtaining the complete one-day-one-night Yōupósāi zhāi (优婆塞斋, Upasaka fast). When dawn breaks, the fast is lost. Therefore, one should not receive it beside a Buddha image, but must receive it from a person, the root must be pure, after receiving it must be pure, the adornment must be pure, the perception must be pure, the mind of mindfulness must be pure, the seeking of reward must be pure, this is called the pure fast of the Three Refuges. Good man! If one can thus purely take refuge and receive the Eight Precepts, except for the five heinous crimes (wǔnìzuì, the five gravest offenses in Buddhism), all other sins will be extinguished. Such precepts cannot be received by two people at the same time. Why? If two people receive them together at the same time, for what reason would one violate them and the other uphold them? Because of the power of these precepts, one cannot commit evil in future lives, and even if one commits a sin after receiving the precepts, the power of the precepts will not be lost forever. If one sends a messenger beforehand, intending to execute someone, and the messenger is delayed, and that person subsequently resolves to take the fast, and when he is taking the fast, the messenger arrives and kills him, even if it is at the same time, because of the power of the precepts, he will not incur the sin of killing. If nobles often order others to do evil, if they wish to take the fast, they should first order that the previous evil deeds be stopped, then the fast can be accomplished.' --------------------------------------------------------------------------------
Chinese
就；若先不遮，辄便受斋者，不名得斋。欲受斋者，先当宣令所属国境，我欲受斋，凡是斋日，悉断诸恶罚戮之事。若能如是清净受持八戒斋者，是人则得无量果报至无上乐。 “弥勒出时百年受斋，不如我世一日一夜。何以故？我时众生具五滓故。是故我为鹿子母说：‘善女！若娑罗树能受八斋，是亦得受人天之乐至无上乐。’善男子！是八戒斋，即是庄严无上菩提之璎珞也！如是斋者，既是易作，而能获得无量功德。若有易作而不作者，是名放逸。 “善男子！菩萨二种：一者、在家，二者、出家。出家菩萨能教众生净八戒斋，是不为难；在家菩萨教他清净，是乃为难。何以故？在家之人多恶因缘所缠绕故。” 优婆塞戒经卷第五 大正藏第 24 册 No. 1488 优婆塞戒经 优婆塞戒经卷第六 北凉中印度三藏昙无谶译 五戒品第二十二 善生言：“世尊！何等之人得三归依？何等之人不得三归？” “善男子！若人信因、信果、信谛、信有得道，如是之人，则得三归。若人至心信不可败，亲近三宝，受善友教，如是之人，则得三归。优婆塞戒，亦复如是。若能观是优婆塞戒多有无量功德果报，能坏无量弊恶之法；众生无边，受苦亦尔，难得人 现代汉语译本：如果事先没有遮止（恶行），就直接受斋戒，这不能算是真正得到斋戒。想要受斋戒的人，首先应当宣告所属的国境，‘我将要受斋戒，凡是斋戒之日，都要断绝一切恶行和刑罚杀戮之事。’如果能够这样清净地受持八戒斋，这个人就能得到无量的果报，直至无上的快乐。 ‘弥勒（Maitreya，未来佛）出世时，人们百年受斋，不如我在世时一日一夜。为什么呢？因为我那个时代的众生具有五浊（五种污浊）。’因此，我为鹿子母（夫人名）说：‘善女！如果娑罗树（Sal tree，一种树）能够受持八斋，它也能得到人天之乐，直至无上的快乐。’善男子！这八戒斋，就是庄严无上菩提（Anuttara-samyak-sambodhi，无上正等正觉）的璎珞（一种装饰品）啊！这样的斋戒，既容易实行，又能获得无量的功德。如果有人容易做到却不去做，这就叫做放逸。 ‘善男子！菩萨（Bodhisattva，觉有情）有两种：一种是在家的，一种是出家的。出家的菩萨能够教导众生清净地受持八戒斋，这并不困难；在家的菩萨教导他人清净受持，这才是困难的。为什么呢？因为在家之人多被恶的因缘所缠绕。’ 《优婆塞戒经》卷第五 大正藏第 24 册 No. 1488 《优婆塞戒经》 《优婆塞戒经》卷第六 北凉中印度三藏昙无谶译 五戒品第二十二 善生（人名）问：‘世尊（Bhagavan，佛的尊称）！什么样的人能够得到三归依（皈依佛、法、僧）？什么样的人不能得到三归依？’ ‘善男子！如果有人相信因果（karma and consequence），相信真谛（truth），相信有得道（attaining enlightenment）的可能性，这样的人，就能得到三归依。如果有人至诚地相信三宝（佛、法、僧）不可摧毁，亲近三宝，接受善友的教导，这样的人，就能得到三归依。优婆塞戒（Upasaka vows，在家男居士所受的戒律），也是如此。如果能够观察到这优婆塞戒具有无量的功德果报，能够摧毁无量的弊恶之法；众生无边，所受的痛苦也是如此，难以获得人
English
English version: If one does not first restrain (evil deeds) and then immediately observes the fast, it is not considered truly obtaining the fast. Those who wish to observe the fast should first proclaim throughout their territory, 'I intend to observe the fast, and on all fast days, all evil deeds and acts of punishment and execution will be ceased.' If one can thus purely uphold the eight precepts fast, that person will obtain immeasurable rewards, leading to unsurpassed bliss. 'A hundred years of fasting during the time when Maitreya (the future Buddha) appears is not as good as one day and one night in my era. Why? Because the beings of my time possess the five defilements (five turbidities).' Therefore, I said to the mother of L鹿子母 (name of a person): 'Good woman! If a Sal tree (a type of tree) can observe the eight precepts, it can also attain the joys of humans and gods, leading to unsurpassed bliss.' Good man! These eight precepts fast are the necklace (an ornament) that adorns unsurpassed Bodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)! Such a fast is easy to perform and can obtain immeasurable merit. If someone finds it easy to do but does not do it, that is called negligence. 'Good man! There are two types of Bodhisattvas (enlightening beings): one is a householder, and the other is a renunciate. It is not difficult for a renunciate Bodhisattva to teach beings to purely observe the eight precepts fast; it is difficult for a householder Bodhisattva to teach others to observe them purely. Why? Because householders are often entangled by evil conditions.' Upasaka Precept Sutra, Volume 5 Taisho Tripitaka Volume 24, No. 1488, Upasaka Precept Sutra Upasaka Precept Sutra, Volume 6 Translated by Tripitaka Master Dharmaraksa from Central India of the Northern Liang Dynasty Chapter 22: The Five Precepts Shan Sheng (name of a person) asked: 'Bhagavan (honorific title for the Buddha)! What kind of person can obtain the Three Refuges (Buddha, Dharma, Sangha)? What kind of person cannot obtain the Three Refuges?' 'Good man! If a person believes in karma and consequence, believes in truth, and believes in the possibility of attaining enlightenment, such a person can obtain the Three Refuges. If a person sincerely believes that the Three Jewels (Buddha, Dharma, Sangha) are indestructible, draws near to the Three Jewels, and accepts the teachings of good friends, such a person can obtain the Three Refuges. The Upasaka vows (vows taken by a male lay Buddhist) are also like this. If one can observe that these Upasaka vows have immeasurable merit and rewards, and can destroy immeasurable evil and wicked dharmas; beings are boundless, and the suffering they endure is also like this, difficult to obtain human --------------------------------------------------------------------------------
Chinese
身；虽得人身，难具诸根；虽具诸根，难得信心；虽得信心，难遇善友；虽遇善友，难得自在；虽得自在，诸法无常。我今若造恶业，因是恶业获得二世身心恶报。以是因缘，身、口、意恶即是我怨。设三业恶不得恶报，现在之恶亦不应作；是三恶业、现在能生弊恶色等，死时生悔。以是因缘，我受三归及八斋法，远离一切恶不善业。 “智者当观戒有二种：一者、世戒，二、第一义戒。若不依于三宝受戒，是名世戒，是戒不坚，如彩色无胶；是故我先归依三宝，然后受戒。若终身受，若一日一夜，所谓优婆塞戒八戒斋法。夫世戒者，不能破坏先诸恶业；受三归戒，则能坏之，虽作大罪，亦不失戒。何以故？戒力势故。俱有二人同共作罪，一者受戒，二不受戒，已受戒者犯则罪重，不受戒者犯则罪轻。何以故？毁佛语故。罪有二种：一者、性重，二者、遮重。是二种罪，复有轻重。或有人能重罪作轻，轻罪作重，如鸯掘魔受于世戒，伊罗钵龙受于义戒；鸯掘魔罗破于性重不得重罪，伊罗钵龙坏于遮制而得重罪。是故有人重罪作轻，轻罪作重，是故不应以戒同故得果亦同。世戒亦有不杀、不盗，义戒亦有不杀、不盗；至不饮酒，亦复如是。如是世戒根本不净，受已不净，庄严不净，觉观不净，念心不净，果报不净 现代汉语译本： 人身难得；即使得到人身，也难以具备诸根（指眼、耳、鼻、舌、身、意等感觉器官）；即使具备诸根，也难以获得信心；即使获得信心，也难以遇到善友；即使遇到善友，也难以获得自在；即使获得自在，诸法（指一切事物和现象）也是无常的。我现在如果造作恶业，就会因为这些恶业而获得来世身心上的恶报。因为这个缘故，身、口、意所造的恶业就是我的怨敌。即使这三种恶业不会立即带来恶报，现在的恶事也不应该做；因为这三种恶业，现在能产生丑陋的色相等等，死的时候会产生后悔。因为这个缘故，我受持三归（归依佛、法、僧）和八斋法（佛教的一种斋戒），远离一切恶和不善的业。 ‘智者应当观察戒律有两种：一种是世俗的戒律，另一种是第一义谛的戒律。如果不依靠三宝（佛、法、僧）受戒，就叫做世俗的戒律，这种戒律不坚固，就像彩色没有胶水一样；所以我要先归依三宝，然后才受戒。无论是终身受持，还是仅仅一日一夜，比如优婆塞戒（在家男居士所受的戒律）和八戒斋法。世俗的戒律，不能够破坏先前所造的各种恶业；而受持三归戒，则能够破坏它们，即使造作了大的罪过，也不会失去戒体。为什么呢？因为戒律的力量强大。如果两个人一同作恶，一个受了戒，一个没有受戒，那么受了戒的人犯戒，罪过就重，没有受戒的人犯戒，罪过就轻。为什么呢？因为违背了佛的教诲。罪有两种：一种是性罪（指本质上就是恶的罪行），一种是遮罪（指佛为了防止某种恶行而制定的戒律）。这两种罪，又有轻重之分。有的人能够将重罪变为轻罪，将轻罪变为重罪，比如鸯掘魔罗（Angulimala，佛教故事中的人物，原为杀人狂魔，后被佛陀感化出家）受持的是世俗的戒律，伊罗钵龙（Elapatra，佛教故事中的龙王）受持的是义戒（指符合真理的戒律）；鸯掘魔罗破坏了性罪，却没有得到重罪，伊罗钵龙破坏了遮罪，却得到了重罪。所以有的人重罪变轻，轻罪变重，因此不应该因为戒律相同，就认为得到的果报也相同。世俗的戒律也有不杀生、不偷盗，义戒也有不杀生、不偷盗；直到不饮酒，也是这样。像这样的世俗戒律，根本不清净，受戒之后不清净，庄严不清净，觉观不清净，念心不清净，果报不清净。’