Chinese
大正藏第 24 册 No. 1502 菩萨受斋经 No. 1502 菩萨受斋经 西晋居士聂道真译 菩萨受斋法言：“某自归佛，自归法，自归比丘僧。某身所行恶，口所言恶，意所念恶，今已除弃。某若干日、若干夜，受菩萨斋，自归菩萨，如前六万菩萨，皆持是斋。我是菩萨，如先行菩萨文殊师利，洹那鸠楼、阿芜陀、昙无迦、弥勒、阿惟楼尸利、沙门陀楼檀那、罗首楞及陀宿命菩萨所持斋。我是菩萨，持菩萨斋。若我分檀布施，当得檀波罗蜜；如我受莂，当得惟逮波罗蜜；一心坐禅，当得禅波罗蜜；如我说经，当得般若波罗蜜，是为沤和拘舍罗，从是得摩诃般若波罗蜜，如念泥犁中人、薜荔中人、畜生中人，令得解脱出生为人，从是分檀布施，当到须摩提拘楼檀阿弥陀佛前，受得三昧禅。”是为菩萨受斋法。 佛告须菩提：“菩萨有十念，当护之。何等十念？当念过去佛，是菩萨法；当念未来佛，是菩萨法；当念一切十方现在佛，是菩萨法；当念尸波罗蜜持戒，是菩萨法；当念禅波罗蜜，是菩萨法；当念沤和拘舍罗，是菩萨法；当念般若波罗蜜，是菩萨法；当念禅三昧六万菩萨在阿弥陀佛所，是菩萨法；当念过去、当来、今现和上阿阇梨，是菩萨法。是为十念。 现代汉语译本 《菩萨受斋经》 西晋居士聂道真译 菩萨受斋法说：‘我皈依佛，皈依法，皈依比丘僧。我身所作的恶行，口所说的恶语，意所想的恶念，现在都已除弃。我于若干日、若干夜，受持菩萨斋，皈依菩萨，如先前六万菩萨一样，都持守此斋。我是菩萨，如先行菩萨文殊师利（Manjusri，智慧的象征），洹那鸠楼（Huan Na Jiu Lou），阿芜陀（A Wu Tuo），昙无迦（Tan Wu Jia），弥勒（Maitreya，未来佛），阿惟楼尸利（A Wei Lou Shi Li），沙门陀楼檀那（Sha Men Tuo Lou Tan Na），罗首楞（Luo Shou Leng）及陀宿命菩萨所持守的斋戒一样。我是菩萨，持守菩萨斋。如果我行分施布施，当得檀波罗蜜（Dānapāramitā，布施波罗蜜）；如果我接受授记，当得惟逮波罗蜜；一心坐禅，当得禅波罗蜜（Dhyāna-pāramitā，禅定波罗蜜）；如果我说经，当得般若波罗蜜（Prajñā-pāramitā，智慧波罗蜜），这是沤和拘舍罗，由此得到摩诃般若波罗蜜（Mahā-prajñā-pāramitā，大智慧波罗蜜），如念及地狱中的人、饿鬼中的人、畜生中的人，令他们得到解脱，出生为人，由此分施布施，当到达须摩提拘楼檀阿弥陀佛（Amitābha，无量光佛）前，获得三昧禅定。’这就是菩萨受斋法。 佛告诉须菩提（Subhuti）：‘菩萨有十种忆念，应当守护。是哪十种忆念？应当忆念过去佛，这是菩萨法；应当忆念未来佛，这是菩萨法；应当忆念一切十方现在佛，这是菩萨法；应当忆念尸波罗蜜（Śīlapāramitā，持戒波罗蜜）持戒，这是菩萨法；应当忆念禅波罗蜜，这是菩萨法；应当忆念沤和拘舍罗，这是菩萨法；应当忆念般若波罗蜜，这是菩萨法；应当忆念禅三昧，六万菩萨在阿弥陀佛处，这是菩萨法；应当忆念过去、当来、现在和尚阿阇梨（ācārya，导师），这是菩萨法。’这就是十种忆念。
English
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. --------------------------------------------------------------------------------
Chinese
若有发意求菩萨道者禅，日当思惟，是为十事，不念为污行。 “菩萨斋日有十戒：第一，菩萨斋日不得着脂粉、花香。第二，菩萨斋日不得歌舞、捶鼓、伎乐、庄饰。第三，菩萨斋日不得卧高床上。第四，菩萨斋日过中以后不得复食。第五，菩萨斋日不得持钱、刀、金银、珍宝。第六，菩萨斋日不乘车、牛、马。第七，菩萨斋日不得捶儿子、奴婢、畜生。第八，菩萨皆持是斋，从分檀布施得福，我是菩萨，如我念在泥犁中人、薜荔中人、畜生中人，令得解脱，出生为人，从是分檀布施，当至须诃摩持拘楼檀阿弥陀佛前，受得三昧禅，是为菩萨解斋法。菩萨斋日去卧时，于佛前叉手言：‘今日一切十方其有持斋戒者，某助安无量；今日其有持戒者，某助安无量；今日其有忍辱者，念天下人民者，某助安无量；今日其有精进者，某助安无量；今日其有智慧说经者，某助安无量，持是代劝助欢喜福施，与归流十方一切人、非人萨和萨所在勤苦厄难之处，皆令得福，解脱忧苦出生为人，安隐富乐无极。’是菩萨斋日，不得见扫除。第九，菩萨斋日不得饮食尽器中。第十，菩萨斋日不得与女人相形笑，共坐席，女人亦尔。是为十戒，不得犯，不得教人犯，亦不得劝勉人犯。” 菩萨解斋法言：“南无佛，南无法， 现代汉语译本 若有人发心追求菩萨道（Bodhisattva path）的禅定，每天应当思惟这十件事，不思惟就是污浊的行为。 ‘菩萨（Bodhisattva）在斋日有十条戒律：第一，菩萨（Bodhisattva）在斋日不得涂抹脂粉、使用花香。第二，菩萨（Bodhisattva）在斋日不得唱歌跳舞、敲鼓、进行其他娱乐活动、进行装饰。第三，菩萨（Bodhisattva）在斋日不得睡在高大的床上。第四，菩萨（Bodhisattva）在斋日过了中午以后不得再吃饭。第五，菩萨（Bodhisattva）在斋日不得持有钱财、刀剑、金银、珍宝。第六，菩萨（Bodhisattva）在斋日不得乘坐车、牛、马。第七，菩萨（Bodhisattva）在斋日不得鞭打儿子、奴婢、牲畜。第八，菩萨（Bodhisattva）都应遵守这些斋戒，从分享布施中获得福报。我是菩萨（Bodhisattva），我这样想着：让身处泥犁（Naraka，地狱）中的人、薜荔（Pisacha，恶鬼）中的人、畜生中的人，都能得到解脱，转生为人。从这种分享布施的行为，将来能到达须诃摩持拘楼檀阿弥陀佛（Sukhamati-Kuru-danda-Amitabha Buddha，极乐世界阿弥陀佛）前，获得三昧禅（Samadhi-dhyana，三昧禅定），这就是菩萨（Bodhisattva）解斋的方法。菩萨（Bodhisattva）在斋日睡觉前，在佛前合掌说：‘今天所有十方世界持斋戒的人，我都帮助他们获得无量的安乐；今天所有持戒的人，我都帮助他们获得无量的安乐；今天所有忍辱的人，所有心念天下人民的人，我都帮助他们获得无量的安乐；今天所有精进的人，我都帮助他们获得无量的安乐；今天所有有智慧说法的人，我都帮助他们获得无量的安乐。’用这种代替劝导、帮助欢喜的福报布施，回向给十方一切人、非人，以及所有身处勤劳困苦厄难之处的众生，都让他们获得福报，解脱忧愁痛苦，转生为人，安稳富足快乐无边。’这是菩萨（Bodhisattva）斋日，不得见到扫除。第九，菩萨（Bodhisattva）斋日不得把器皿中的食物吃光。第十，菩萨（Bodhisattva）斋日不得与女人互相嬉笑，一同就坐，女人也一样。这十条戒律，不得违犯，不得教唆别人违犯，也不得劝勉别人违犯。” 菩萨（Bodhisattva）解斋法说：‘南无佛（Namo Buddha，皈依佛），南无法（Namo Dharma，皈依法），
English
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), --------------------------------------------------------------------------------
Chinese
南无比丘僧！某若干日、若干夜，持菩萨斋。从分檀布施，当得檀波罗蜜；如我持戒，当得尸波罗蜜；如我念十方天下人令得安隐，当得羼提波罗蜜；如我受莂，当得惟逮波罗蜜；如我坐禅，当得禅波罗蜜，是为沤和拘舍罗，如摩诃般若波罗蜜。”如诸菩萨六万菩萨法斋，日夜一分禅、一分读经、一分卧，是为菩萨斋日法。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。 右斋日数。 归命西方阿弥陀三耶三佛檀，廅楼亘摩诃那钵菩萨，三毒消除，往生尊刹。 清净尊神国， 安隐在西方， 愿得自归命， 奉事无上王。 神通圣智达， 照见我心情， 自归诸大护， 百劫不动倾。 菩萨受斋经 现代汉语译本： 顶礼比丘僧！我在某日、某夜，奉持菩萨斋。从布施开始，应当获得檀波罗蜜（Dānapāramitā，布施波罗蜜）；如我持戒，应当获得尸波罗蜜（Śīlapāramitā，持戒波罗蜜）；如我念诵十方天下的人们能够得到安稳，应当获得羼提波罗蜜（Kṣāntipāramitā，忍辱波罗蜜）；如我接受授记，应当获得惟逮波罗蜜（Vīrya-pāramitā，精进波罗蜜）；如我坐禅，应当获得禅波罗蜜（Dhyāna-pāramitā，禅定波罗蜜），这就是沤和拘舍罗（Upāya-kauśalya，方便善巧），如同摩诃般若波罗蜜（Mahā-prajñāpāramitā，大智慧波罗蜜）。’如同各位菩萨六万菩萨法斋，日夜用一部分时间禅修、一部分时间读经、一部分时间休息，这就是菩萨斋日的法则。正月十四日受斋，十七日解除；四月八日受斋，十五日解除；七月一日受斋，十六日解除；九月十四日受斋，十六日解除。 以上是斋戒的日数。 归命于西方阿弥陀三耶三佛檀（Amitābha-samādhi-buddha-dāna，阿弥陀佛），廅楼亘摩诃那钵菩萨（Avalokiteśvara Mahānāmaputra Bodhisattva，观世音大名称菩萨），愿三毒消除，往生到尊贵的佛国刹土。 清净尊贵的神国，安稳地在西方，愿我能够归命于此，奉事无上的法王。 神通圣智通达，照见我的心意，归命于各位大护法，历经百劫也不会动摇倾覆。 《菩萨受斋经》
English
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 --------------------------------------------------------------------------------