斋天又名供天，是寺院中每年岁朝佛事，也有斋主以供天祈福。斋天是隋代天台宗智者大师依《金光明经》制定《金光明仟法》时开始的。南宋时，神焕撰《诸天列传》，行霆又撰《诸天传》，设诸天供有十二天、十六天、二十天、二十四天、三十三天不等。元文宗时;天台宗的慧光法师于每岁元旦率众修金光明仟，斋天便广泛兴起了。斋天仪轨，主要是依照明末弘赞律师所撰《斋天科仪》施行的。

Zhai Tian, also known as Heaven, is an annual Buddhist event in the monastery. There are also fasting people who pray for heaven. Zhai Tian was the beginning of the Sui Dynasty Tiantai Zong Wise Master according to the "Jinguangming" to formulate the "Jinguangming". During the Southern Song Dynasty, Shen Huan wrote "The Biography of the Heaven" and the line wrote "The Biography of the Heaven". The heavens were set to have twelve days, sixteen days, twenty days, twenty-four days, and thirty-three days. Yuan Wenzong time; The Hui Guang Master of Tiantai Zong led the public to Xiujinguangmingqian every New Year's Day, and Zhai Tian was widely raised. Zhai Tianyi's track was mainly implemented according to the "Zhai Tian Ke Yi" written by the lawyer at the end of the light.

斋天多在下半夜的寅时举行(也有的寺院在辰时举行)，地点一般在寺院大殿或法堂前的空坝里;头天下午即开始搭坛;坛场上所需用的法器和食物等;必须在入夜前准备妥当。由于斋天仪式在天明前已告停滞，具有一定的神秘色彩，一般俗人是难以见到的，前人有一首《西江月》词，形象地描述了斋天的场面:

Ramadan is held in the middle of the night(some monasteries are held in Chenshi), and the location is usually in the empty dam in front of the temple hall or Fachang; The first afternoon began the altar; The instruments and food needed on the altar; It must be ready before nightfall. Since the Zhaitian ceremony has stagnated before the dawn of the Ming Dynasty and has a certain degree of mystery, the average layman is difficult to see. The predecessors had a word "Xijiang Moon" that vividly described the scene of Zhaitian:

门外疏星淡月，坛中炳烛燃香。丹忱敬 仰叩弯苍，凤荤蛮舆宝幢。 恭迎四王帝释，祥云护绕斋场。天花瑞彩露堂堂，祈望 诸天早降。

托钵意义

1.佛陀贵为王子，出家修道解脱，用托钵乞食得到食物等生命的必需品。这是世人值得景仰，出家人必须学习实践的。

1. The Buddha is a prince, and he is a monk. He uses food to obtain food and other necessities of life. This is the world is worthy of admiration, the family must learn to practice.

2.佛陀教导佛弟子修习正命，用正当的方法取得生活必需品，出家人的方法就是托钵行乞。在光天化日之下，公开光明地接受信众布施，清净安心。不可以装神弄鬼、符咒妖术等邪命方法骗取信众布施，也不可以从事生产或买卖事业来赚取物品。

2. The Buddha taught the Buddha's disciples to practice life and use proper methods to obtain the necessities of life. The method of the monks was to practice begging. In broad daylight, openly and brightly accept the blessings of the believers and be clean and at ease. It is not possible to defraud believers by devious methods such as ghosts and spells, and it is not possible to engage in production or trading to earn items.

3.佛陀教导出家人托钵行乞，少欲知足、专心修行。出家舍离世俗的家业、生产事业，经济的贩卖贸易，少事少烦扰，安心修行。透过最简单的托钵行乞获得食物、衣服、住所、药品等生活必需品，这是佛陀教导出家人修习少欲知足的最基础方法。

3. The Buddha taught the family to take care of the family, to be less content, and to concentrate on practice. The monk's house is away from the secular family business, production business, and economic sales and trade. Obtaining the necessities of life such as food, clothing, shelter, and medicine through the simplest begging is the most basic way for the Buddha to teach his family to practice less satisfaction.

4.托钵是出家人每天应做的事，于四种资具的供养，懂得适量，不积蓄物品。避免为了积蓄所起的贪心，去除因为财产物品的积蓄所产生的骄慢。出家人也可以随缘接受人们送至寺院供养的物品，或接受信众邀请到家里接受供养，但这些都是一餐之量，知量知足。

4. The care is what the family should do every day. It is supported by four kinds of assets. It knows the appropriate amount and does not accumulate items. Avoid the greed for savings and remove the arrogance caused by the savings of property items. The monks can also accept the items that people send to the monastery to support, or accept the invitation of the believers to receive support at home. However, these are all meals, and they are satisfied.

5.托钵乞食去除骄慢。剃头出家，破身好相，舍弃一切装饰品，穿着袈裟，背着钵，天天托钵，以行乞养活自己。天天这样审视观照自己，还会增长骄慢吗！佛陀第一次回到自己的故乡弘法，很自然地托钵行乞，但他的父王反而觉得很丢脸，可见世俗人去除骄慢心有多难！为了解脱烦恼，自降身份来行乞，这是佛陀智慧的教导。

5. Defend food to remove arrogance. Shaving his head, breaking his body, giving up all decorations, wearing a robe, carrying a coffin, and taking care of himself every day to feed himself. Looking at yourself like this every day, will it grow arrogant? For the first time, the Buddha returned to his hometown to promote the law. He naturally relied on it, but his father was ashamed. It can be seen how difficult it is for secular people to get rid of arrogance! In order to get rid of troubles, he descended from his identity to beg. This is the teaching of Buddha's wisdom.

6.托钵可去除自己的贪心。托钵是次第乞食，平等接受布施。不为了食物而攀缘施主，不为了美好的食物而结好贵人。培养平等心，去除贪心。

6. Deficiencies can get rid of their own greed. The care is the second food, equal acceptance of the grant. Not for the sake of food, not for the sake of good food and a good gentleman. Cultivate equality and eliminate greed.

7.托钵去除瞋心培养慈心。托钵见到施主欢喜布施的善业，出家人随喜他的善，心存感激，对他修习慈心，祝福施主安乐、没有痛苦，成就一切善。

7. Remove the heart and cultivate compassion. He saw the good work of the giver who was happy to give, and the family was grateful for his goodness. He practiced compassion on him, blessed the giver with peace, no pain, and achieved all good things.

8.托钵让施主有机会修习善业。修习不杂染的善业要有好的因缘，供养如法修行的出家人，这是修习清净善业的难得因缘。出家人托钵让信众为自己的生命种福田，自己的生命培养资粮，得到美好的果报。

8. The donor has the opportunity to practice good work. It is a rare cause for the practice of clean and good work to have good causes and to provide for the monks who practice such practice. The monks asked the believers to plant Futian for their own lives, cultivate food for their own lives, and get good results.

9.托钵让在家人有机会接近三宝，进一步学习佛陀纯正的妙法。在家人透过布施的善业与三宝结缘，或则亲眼目睹三宝住世而有缘学习佛法。如法托钵的清净善业是三宝住世的表显，对世间是一大功德。

9. Relocation allows family members to have the opportunity to approach Sambo and further learn the Buddha's pure magic. The family members are linked to Sambo through the good work of Bushin, or they have witnessed Sambo's existence and study of Dharma. For example, the clean and good industry of Fashituo is the manifestation of the three treasures living in the world and is a great merit to the world.