毘舍佉是一位非常優秀的佛陀在家女弟子，她不但美麗出眾，聰明過人，出生高貴，賢良溫柔，她還具有冷靜、穩健的處事能力，是一位非常難得傑出的婦女。
毘舍佉七歲時即已證初果，平時樂於佈施貧困及供養僧團，於齋戒日時還奉持八關齋戒。然而八關齋戒究竟有何功德利益？佛陀藉由本經告訴我們有不可思議的功德福利。本篇選譯自南傳巴利英譯增支部經文，感謝vina中譯，願大家皆能樂於奉持八戒。
增支部
8：43
<Visakhuposatha
Sutta>
對毘舍佉有關齋日八戒的開示
優婆塞Vina譯於佛曆2548年10月7日
我是這樣聽聞的：有一段時期，世尊居住在衛舍離的東園鹿母講堂。當時，毘舍佉（Visakha）—Migara
母，前往拜見世尊，在向世尊頂禮之後，坐在一旁。當她坐定之後，世尊對毘舍佉—Migara
母說：
「毘舍佉，若能在齋日持守八戒，將帶來大果報、極大的利益、大的榮耀及光輝。毘舍佉，為什麼說在齋日持守八戒，將帶來大果報、極大的利益、大的榮耀及光輝呢？」
「在此，毘舍佉，聖弟子如此地思維：『阿羅漢終其一生都捨棄殺生、戒除殺生，他們已經放下棍棒、他們已經放下武器，他們對惡行懷有慚愧，對一切眾生的福利帶有憐憫以及慈心。在今天的一日一夜當中，我也捨棄了殺生、戒除殺生，我放下了棍棒、我放下了武器，對惡行懷有慚愧，對一切眾生的福利帶有憐憫及慈心。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』這就是他所持守的第一條戒。」
「（他如此思維：）『阿羅漢終其一生都捨棄了不與而取（偷盜）、戒除不與而取，他們只拿取別人施與的東西、他們只期望那些別人所給與的東西，他們不是竊賊。在今天的一日一夜當中，我也捨棄了不與而取、戒除不與而取，我只拿取別人施與的東西、我只期望那些別人所給與的東西，我不是竊賊。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』這就是他所持守的第二條戒。」
「（他如此思維：）『阿羅漢終其一生都捨棄了淫行、過著貞節的生活，他們安於離欲、戒除了俗人的性生活。在今天的一日一夜當中，我也捨棄了淫行、過著貞節的生活，安於離欲、戒除了俗人的性生活。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』這就是他所持守的第三條戒。」
「（他如此思維：）『阿羅漢終其一生都捨棄了妄語、戒除了妄語，他們是只說實話的人、代表真實語、堅持真實語、安住於真實語，不是撒謊的人。在今天的一日一夜當中，我也捨棄了妄語、戒除了妄語，我只說實話的人、代表真實語、堅持真實語、安住於真實語，不是撒謊的人。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』這就是他所持守的第四條戒。」
「（他如此思維：）『阿羅漢終其一生都捨棄了蒸餾過及發酵過的酒類—它們會導致失念、並戒除了這些酒類。在今天的一日一夜當中，我也捨棄了蒸餾過及發酵過的酒類—它們會導致失念、並戒除了這些酒類。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』這就是他所持守的第五條戒。」
「（他如此思維：）『阿羅漢終其一生都日食一餐，戒除非食而食，他們克制自己不在夜間進食。在今天的一日一夜當中，我也日食一餐，戒除非食而食，克制自己不在夜間進食。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』這就是他所持守的第六條戒。」
「（他如此思維：）『阿羅漢終其一生都戒除了跳舞、唱歌、聽音樂、觀看娛樂表演、穿著華麗衣服、擦香水以及使用化妝品。在今天的一日一夜當中，我也戒除了跳舞、唱歌、聽音樂、觀看娛樂表演、穿戴裝飾品、擦香水以及使用化妝品。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』這就是他所持守的第七條戒。」
「（他如此思維：）『阿羅漢終其一生都捨棄了高廣大床、戒除高廣大床，他們使用低矮的臥處—硬的床或是草蓆。在今天的一日一夜當中，我也捨棄了高廣大床、戒除高廣大床，使用低矮的臥處—硬的床或是草蓆。這就是我在齋日時所持守的戒，藉由如此，我追隨阿羅漢的腳步。』這就是他所持守的第八條戒。」
「毘舍佉，這的確是在齋日所持守的八戒，將帶來大果報、極大的利益、大的榮耀及光輝。它如何帶來大果報、極大的利益、大的榮耀及光輝呢？」
「毘舍佉，就好比一個權力顯赫，統制著十六個國家—也就是
Anga, Magadha, Kasi, Kosala, Vajji, Malla,
Ceti, Vansa, Kure, Pancala, Maccha, Surasena, Assaka, Avanti,
Gandhara, 及
Kamboja這些國家的帝王，擁有數不盡的七寶（金、銀、珍珠、水晶、玉、寶石及珊瑚），但是這些功德都比不上在齋日持守八戒的十六分之一。為什麼這樣說呢？因為和天界的喜樂比起來，人間帝王的喜樂是微不足道的。」
「毘舍佉，人間的五十年是四天王天的一個日夜，他們一個月有三十天，一年有十二個月，而四天王天的的壽命是五百天年（約人間九百萬年）。在此，若某個女人或男人能在齋日持守八戒，當身壞命終之後，他可以投生在四天王天—這是顯而易見的。毘舍佉，這就是為什麼我說『和天界的喜樂比起來，人間帝王的喜樂是微不足道的。』」（因為人的壽命約百年）
「毘舍佉，人間的一百年是三十三天的一個日夜，他們一個月有三十天，一年有十二個月，而三十三天的的壽命是一千天年（約人間三千六百萬年）。在此，若某個女人或男人能在齋日持守八戒，當身壞命終之後，他可以投生在三十三天—這是顯而易見的。毘舍佉，這就是為什麼我說『和天界的喜樂比起來，人間帝王的喜樂是微不足道的。』」
「毘舍佉，人間的兩百年是夜摩天的一個日夜，他們一個月有三十天，一年有十二個月，而夜摩天的的壽命是兩千天年（約人間一億四千四百萬年）。在此，若某個女人或男人能在齋日持守八戒，當身壞命終之後，他可以投生在夜摩天—這是顯而易見的。毘舍佉，這就是為什麼我說『和天界的喜樂比起來，人間帝王的喜樂是微不足道的。』」
「毘舍佉，人間的四百年是兜率陀天的一個日夜，他們一個月有三十天，一年有十二個月，而兜率陀天的的壽命是四千天年（約人間五億七千六百萬年）。在此，若某個女人或男人能在齋日持守八戒，當身壞命終之後，他可以投生在兜率陀天—這是顯而易見的。毘舍佉，這就是為什麼我說『和天界的喜樂比起來，人間帝王的喜樂是微不足道的。』」
「毘舍佉，人間的八百年是化樂天的一個日夜，他們一個月有三十天，一年有十二個月，而化樂天的的壽命是八千天年（約人間二十三億四百萬年）。在此，若某個女人或男人能在齋日持守八戒，當身壞命終之後，他可以投生在化樂天—這是顯而易見的。毘舍佉，這就是為什麼我說『和天界的喜樂比起來，人間帝王的喜樂是微不足道的。』」
「毘舍佉，人間的一千六百年是他化自在天的一個日夜，他們一個月有三十天，一年有十二個月，而他化自在天的的壽命是一萬六千天年（約人間九十二億一千六百萬年）。在此，若某個女人或男人能在齋日持守八戒，當身壞命終之後，他可以投生在他化自在天—這是顯而易見的。毘舍佉，這就是為什麼我說『和天界的喜樂比起來，人間帝王的喜樂是微不足道的。』」
「『戒除殺生、不與而不取、不妄語、不飲酒、不淫行、不非時而食、不穿華麗衣服或使用香水、以及睡在以草席鋪地的床上』—這的確是由佛陀所教導的齋日八戒，將可以導致痛苦的止息。太陽和月亮的光輝，是如此地美麗，他們此起彼落，當出現在天空時，將可以驅除黑暗，照亮天際及各個角落，使得那珍珠、水晶、瑞玉、金塊及金幣顯得耀眼燦爛。這些財寶雖然珍貴，但是和在齋日持守八戒比較起來，還不及它的十六分之一，就好比天空的群星遠比不上月亮的光輝。的確，那些有戒德的女人或男人，若能在齋日努力持守八戒，將會為他們帶來善業、帶來無可責難的快樂，當他們身壞命終之後，將會投生於天界。」
（當佛陀說法結束，優婆塞
Vasettha 聽了佛陀的開示之後，說道：）
「世尊，如果我那些親愛的家屬及族人們都能在齋日持守八戒，這將能好幾天都為他們帶來利益以及快樂。世尊，如果所有的剎帝利（貴族、武士）、婆羅門（祭司）、平民、以及奴隸都能在齋日持守八戒，這將能好幾天都為他們帶來利益以及快樂。」
「的確是這樣，Vasettha，如果所有的剎帝利（貴族、武士）、婆羅門（祭司）、平民、以及奴隸都能在齋日持守八戒，這將能好幾天都為他們帶來利益以及快樂。如果世上的所有天神、魔羅、梵天、沙門、梵志、以及國王和子民，都能在齋日持守八戒，這將能好幾天都為他們帶來利益以及快樂。Vasettha，如果這些高大的娑羅樹—如果它們像人類一樣具有神識，能在齋日持守八戒的話，這將能好幾天都為它們帶來利益以及快樂。
齋日請見：http://www.accesstoinsight.org/ptf/dhamma/sila/uposatha.html
英譯請見：http://www.accesstoinsight.org/canon/sutta/anguttara/an08-043.html
Anguttara Nikaya VIII.43
Visakhuposatha Sutta
The
Discourse to Visakha
on the Uposatha with the Eight Practices
Translated
from the Pali by Bhikkhu Khantipalo.
For free distribution only.
From Lay Buddhist Practice: The Shrine Room, Uposatha Day, Rains Residence (WH 206/7), by Bhikkhu Khantipalo (Kandy: Buddhist Publication Society, 1982). Copyright ©1982 Buddhist Publication Society. Used with permission.
Thus have I heard: At one time the Exalted One was staying near Savatthi at the Eastern monastery in the mansion (given by) Migara's mother. Then Visakha,[1] Migara's mother, approached the Exalted One; having approached and bowed down she sat down in a suitable place. When she was seated the Exalted One spoke thus to Visakha, Migara's Mother:
"Visakha, when the Uposatha undertaken with its eight component practices,[2] is entered on, it is of great fruit, of great advantage, of great splendor, of great range. And how, Visakha, is the Uposatha undertaken with its eight component practices, entered on, is of great fruit, great advantage, great splendor and great range?
"Here,[3] Visakha, a noble disciple considers thus:
"'For all their lives the arahants dwell having abandoned killing living beings, refrain from killing living beings, they have laid down their staffs, laid down their weapons, they are conscientious,[4] sympathetic, compassionate for the good of all living beings; so today I dwell, for this night and day, having abandoned killing living beings, refraining from killing living beings, I am one who has laid down my staff, laid down my weapon, I am conscientious, sympathetic, compassionate for the good of all living beings. By this practice, following after the arahants, the Uposatha will be entered on by me.'
"It is undertaken by this first practice.
"(He considers:) 'For all their lives the arahants dwell having abandoned taking what is not given, refrain from taking what is not given, they are takers of what is given, those who expect only what is given, themselves become clean without thieving; so today I dwell, for this night and day, having abandoned taking what is not given, refraining from taking what is not given. I am a taker of what is given, one who expects only what is given, by myself become clean without thieving. By this practice, following after the arahants, the Uposatha will be entered on by me.'
"It is undertaken by this second practice.
"(He considers:) 'For all their lives the arahants dwell having abandoned unchaste conduct, they are of chaste conduct, living aloof, refrain from sex which is the way of common society; so today I dwell, for this night and day, having abandoned unchaste conduct, I am of chaste conduct, living aloof, refraining from sex which is the common way of society. By this practice, following after the arahants, the Uposatha will be entered on by me.'
"It is undertaken by this third practice.
"(He considers:) 'For all their lives the arahants dwell having abandoned false speech, refrain from false speech, they are speakers of truth, joiners of truth,[5] firm-in-truth,[6] grounded-on-truth,[7] not speakers of lies to the world; so today I dwell, for this night and day, having abandoned false speech, refraining from false speech, a speaker of truth, a joiner of truth, firm-in-truth, grounded-on-truth, not a speaker of lies to the world. By this practice, following after the arahants, the Uposatha will be entered on by me.'
"It is undertaken by this fourth practice.
"(He considers:) 'For all their lives the arahants dwell having abandoned distilled and fermented intoxicants which are the occasion for carelessness and refrain from them; so today I dwell, for this night and day, having abandoned distilled and fermented intoxicants which are the occasion for carelessness, refraining from them. By this practice, following after the arahants, the Uposatha will be entered on by me.'
"It is undertaken by this fifth practice.
"(He considers:) 'For all their lives the arahants are one-mealers, refrain from eating outside the time, desisting at night,[8] so today I am a one-mealer, refraining from eating outside the time, desisting at night. By this practice, following after the arahants, the Uposatha will be entered on by me.'
"It is undertaken by this sixth practice.
"(He considers:) 'For all their lives the arahants refrain from dancing, singing, music, going to see entertainments, wearing garments, smartening with perfumes and beautifying with cosmetics; so today I refrain from dancing, singing, music, going to see entertainments, wearing ornaments, smartening with perfumes and beautifying with cosmetics. By this practice, following after the arahants, the Uposatha will be entered on by me.'
"It is undertaken by this seventh practice.
"(He considers:) 'For all their lives the arahants having abandoned high beds[9] and large beds,[10] refraining from high beds and large beds, they make use of a low sleeping place, a (hard) bed or a strewing of grass; so today I have abandoned high beds and large beds, refraining from high beds and large beds, I make use of a low sleeping place, a (hard) bed or a strewing of grass. By this practice, following after the arahants the Uposatha will be entered on by me.'
"It is undertaken by this eighth practice.
"Thus indeed, Visakha, is the Uposatha entered on and undertaken with its eight component practices, of great fruit, of great advantage, of great splendor, of great range. "How great a fruit? How great an advantage? How great a splendor? How great a range?
"Just as though, Visakha, one might have power, dominion and kingship[11] over sixteen great countries abounding in the seven treasures[12] -- that is to say, Anga, Magadha, Kasi, Kosala, Vajji, Malla, Ceti, Vansa, Kure, Pancala, Maccha, Surasena, Assaka, Avanti, Gandhara and Kamboja, yet it is not worth a sixteenth part of the Uposatha undertaken with its eight practices. For what reason? Miserable is kingship over men compared with heavenly bliss.
"That which among men is fifty years, Visakha, is one night and day of the devas of the Four Great Kings, their month has thirty of those days, their year twelve of those months; the lifespan of the devas of the Four Great Kings is five hundred of those heavenly years. Now here a certain woman or man, having entered on the Uposatha undertaken with its eight practices, at the break up of the body, after death, may arise to fellowship with the devas of the Four Great Kings -- such a thing indeed is known, Visakha. It was in connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.
"That which among men is a hundred years, Visakha, is one night and day of the devas of the Thirty-three, their month has thirty of those days, their year twelve of those months; the lifespan of the devas of the Thirty-three is one thousand of those heavenly years.[13] Now here a certain woman or man, having entered on the Uposatha undertaken with the eight practices, at the break up of the body, after death, may arise to fellowship with the devas of the Thirty-three -- such a thing indeed is known, Visakha. It was in connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.
"That which among men is two hundred years, Visakha, is one night and day of the Yama devas, their month has thirty of those days, their year twelve of those months; the lifespan of the Yama devas is two thousand of those heavenly years. Now here a certain woman or man, having entered on the Uposatha undertaken with the eight practices, at the break-up of the body, after death, may arise to fellowship with the Yama devas -- such a thing indeed is known, Visakha. It was in connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.
"That which among men is four hundred years, Visakha, is one night and day of the Tusita devas, their month has thirty of those days, their year twelve of those months; the lifespan of the Tusita devas is four thousand of those heavenly years. Now here a certain woman or man, having entered on the Uposatha undertaken with the eight practices, at the break up of the body, after death, may arise to fellowship with the Tusita devas -- such a thing indeed is known, Visakha. It was in connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.
"That which among men is eight hundred years, Visakha, is one night and day of the Nimmanarati devas, their month has thirty of those days, their year twelve of those months; the lifespan of the Nimmanarati devas is eight thousand of those heavenly years. Now here a certain woman or man, having entered on the Uposatha undertaken with the eight practices, at the break up of the body, after death may arise to fellowship with the Nimmanarati devas -- such a thing indeed is known, Visakha. It was in connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.
"That which among men is sixteen hundred years, Visakha, is one night and day of the Paranimmitavasavatti devas, their month has thirty of those days, their year twelve of those months; the lifespan of the Paranimmitavasavatti devas is sixteen thousand of those heavenly years. Now here a certain woman or man, having entered on the Uposatha undertaken with the eight practices, at the break up of the body, after death, may arise to fellowship with the Paranimmitavasavatti devas -- such a thing indeed is known, Visakha. It was in connection with this that I have said: Miserable is kingship over men compared with heavenly bliss.
"Kill no life, nor take what is not given, speak no lie, nor be an alcoholic, refrain from sex and unchaste conduct, at night do not eat out-of-time food, neither bear garlands nor indulge with perfume, and make your bed a mat upon the ground: this indeed is called the eight-part uposatha taught by the Buddha gone to dukkha's end. The radiance of the sun and moon, both beautiful to see, follow on from each other, dispelling the darkness as they go through the heavens, illumining the sky and brightening the quarters and the treasure found between them: pearls and crystals and auspicious turquoises, gold nuggets and the gold called "ore," monetary gold with gold dust carried down -- compared with the eight-part uposatha, though they are enjoyed, are not a sixteenth part -- as the shining of the moon in all the groups of stars. Hence indeed the woman and the man who are virtuous enter on uposatha having eight parts and having made merits[14] bringing forth happiness blameless they obtain heavenly abodes."
-- [PTS iv. pp.255-258]
* * *
(The upasaka Vasettha, when he heard this discourse, after the Buddha had finished speaking the above verses, exclaimed:)
"Lord, if my dear kin and relatives were to enter on the uposatha undertaken with its eight practices, it would be for their benefit and happiness for many a day. Lord, if all the warrior-nobles, brahmans, merchants and laborers were to enter on the uposatha undertaken with its eight practices, it would be for their benefit and happiness for many a day."
"So it is, Vasettha. If all the warrior-nobles, brahmans, merchants and laborers were to enter on the uposatha undertaken with its eight practices, it would be for their benefit and happiness for many a day. If this world with its devas, maras and brahmas, this generation with its samanas and brahmans, together with its rulers and mankind were to enter on the uposatha undertaken with its eight practices, it would be for their benefit and happiness for many a day. Vasettha, if these great sala trees were to enter on the uposatha undertaken with its eight practices it would be for their benefit and happiness for many a day, that is, if they were conscious, what to speak of mankind."
-- [PTS iv. p.259]
Notes
1. Visakha: a very generous woman lay-disciple who, by listening frequently to Dhamma, became a Streamwinner and who was, perhaps, already a noble disciple (ariya) when this discourse was spoken. [Go back]
2. anga: lit. part, component, practice; here meaning practices composing the Uposatha. [Go back]
3. "Here": meaning "in the Buddhasasana," the Buddha's instructions or religion. [Go back]
4. lajji: one who has shame (hiri) of doing evil, and fear of doing evil (ottappa), the two qualities which are called "the world guardians." [Go back]
5. saccasandha: "they join the truth" (Comm.). [Go back]
6. theta: lit. "firm, established," that is, in the experience of ultimate truth. [Go back]
7. paccayika: truth that has been seen by perceiving its conditional arising. [Go back]
8. Bhikkhus do not eat after midday until the following dawn. [Go back]
9. High beds means luxurious beds which are soft and well-sprung. [Go back]
10. Large beds means those in which two people can sleep. [Go back]
11. rajjam: lit., "kingship," but meaning generally great authority. [Go back]
12. The seven treasures: gold, silver, pearls, crystal, turquoise, diamond, coral. [Go back]
13. If calculated in human years, the devas of the Four Great Kings live 9,000,000 years; of the Thirty-three 36,000,000 years; of the Yama 144,000,000 years; of the Tusita 576,000,000 years; of the Nimmanarati 2,304,000,000 years; of the Paranimminitavasavatti devas the life is 9,216,000,000 years. Man can live at most one day in the life of the Thirty-three. It is worth reading the story in the Dhammapada Commentary (trans. "Buddhist Legends," Harvard Oriental Series Vol. 29, reissued by the Pali Text Society, London, 1969), called Husband-honorer, which brings to life this comparative time scale. [Go back]
14. merit (puñña): good kamma which purifies and cleanses the mind of the doer, such as the practice of the three ways of merit-making: giving, moral conduct (or precepts), and meditation.
