---
title: "金園集 · 誡酒肉慈慧法門(并序)"
description: "金園集是北宋天台宗高僧慈云遵式所述，由弟子慧观重新编纂的佛教典籍。遵式大师以注重忏仪修行著称，本书系统收录了其关于礼忏、修行、教义阐释的重要著述，体现了宋代天台宗对止观实践与仪轨的融合。作为天台宗教义的重要文献，它不仅对宋代佛教仪轨制度化影响深远，也为后世研究天台忏法提供了核心依据，在汉传佛教修行体系中具有崇高地位。"
url: "https://rushiwowen.co/en/r/cmcwei4bt0dzujx043jrozsop"
---
## 金園集卷下
> Golden Garden Collection, Volume 2
天竺寺懺主慈雲大師 勑諡法寶大法師 述
> Preface by Great Master Ciyun, Chief Abbot of Tianzhu Temple, Posthumously Honored as Great Dharma Master
住持傳天台教觀五世法孫慈明大師慧觀重編
> Abbot and Fifth-Generation Dharma Heir of the Tiantai Teachings, Great Master Ciming Huiguan, Recompiled
- 誡酒肉慈慧法門
- 誡五辛篇
- 熾盛光道場念誦儀中誡勸檀越文
- 改祭修齋疑疏文
- 改祭修齋決疑頌
- 野廟誌
- 三衣辨惑篇
### 誡酒肉慈慧法門并序
> Abstaining from Alcohol and Meat, Compassion and Wisdom Dharma Gatewith Preface
斯偈者出楞伽經央崛經涅槃經薩遮尼乾經阿含經正法念經華嚴十惡經諸大小乘典因看讀時錄之成偈一百首目為誡酒肉慈慧法門徧示未聞足以為誡幸願信者遲迴細讀深思現業大懼來報銅鐵火湯豈易勝受也。
> These verses are drawn from the Laṅkāvatāra Sūtra, the Aṅgulimālīya Sūtra, the Nirvāṇa Sūtra, the Satyaka Nirgrāntha Sūtra, the Āgamas, the Correct Dharma Memorial Sūtra, and the Avataṃsaka Ten Evils Sūtra. They were collected from reading and studying these various Mahāyāna and Hīnayāna scriptures, and compiled into one hundred verses, titled "The Gate of Compassion and Wisdom: Admonitions Against Wine and Meat." This work is meant to reach those who have not yet heard these teachings, and serve as a warning. I sincerely hope that those who believe will take the time to read carefully and reflect deeply, recognizing the karmic consequences of their present actions, and fear the retributions to come. The burning of copper, iron, and boiling water in the hells—how could one easily endure such suffering?
南無佛法僧 大慈三寶海 我今欲依教普勸諸眾生 莫殺莫食肉 同蘊仁慈行無病保長齡 未來成佛道 諸佛大菩薩常為救眾生 捨頭目身命 不計河沙數代鴿棄王身 全螘委龍命 流水濟枯魚薩埵充飢虎 歷劫徧行慈 慈善力成就佛無一切心 唯有慈心在 若有行慈者不殺不食肉 仰願佛威神 世世常加護殺生佛所說 即殺自父母 亦殺自妻女兄弟及姉妹 一切男女攝 皆曾為父母生生所受胎 從之稟遺體 受一畜生形骨血如山海 一一類中身 生生不可計輪迴六道間 展轉為親屬 故食諸眾生名食父母肉 又觀一切身 悉是我本體自肉及他肉 其實是一肉 如舍前後住亦名為我舍 當知食肉人 即食自身肉佛觀如來藏 佛界眾生界 一界無二界一切肉一肉 伎兒暫變易 元是一人身若欲殺眾生 當起諸佛想 獵師屠兒輩及捕魚鳥人 眾生遙見者 皆生必死怖謂此惡心人 貪利及肉味 手持利刀箭念欲殺我身 飛翔及潛竄 驚怖而遠避常與諸眾生 起大冤對想 一切惜身命人畜等無殊 若欲食眾生 先試割身肉死是極大苦 誰能不畏之 但當自觀身云何食他肉 為利殺眾生 以財網諸肉二俱得殺業 死墮叫喚獄 汝聽殺生者死墮地獄處 鐵城高八萬 四千由旬量長廣亦復然 滿中猛火炎 表裏皆洞赤銅狗守四門 獄卒聲雷震 兩眼如電光驅汝殺生人 入中而受苦 力士執鐵矛矛身長一丈 利刃闊八寸 望𮌎撞罪人胸入背上出 苦痛不堪聞 千萬億歲中受斯極大苦 汝聽食肉人 死墮阿鼻獄鐵屋亦高廣 八萬由旬量 四門猛火炎南北皆交徹 鐵牆鐵羅網 鐵枷鐵杻械一一火燒之 皆令其洞赤 食肉受斯苦億百千萬歲 汝聽煑肉人 墮鑊湯地獄一萬有二千 深廣由旬量 晝夜猛火然涌涌湯常沸 於中受大苦 一萬七千歲汝聽炙肉人 墮熱鐵牀獄 其獄有八千縱廣由旬量 牀下猛火燒 罪人臥其上心肝肉焦爛 一萬二千歲 汝聽切肉人死墮斫剉獄 五百大力士 利刀斬罪人萬段至微塵 業風吹更活 如是終復始一萬二千歲 汝聽養群鷄 為貪肥肉者一鷄於一日 計食五百蟲 主人當半罪同鷄墮地獄 其獄盛熱糞 八萬由旬量人鷄俱入中 滿五千萬歲 汝聽捕獵人安鏘及設𣚦 罥索安陷穽 利刃放鷹犬四邊競圍合 逼逐殺眾生 死墮鐵軸獄方丈一萬釘 驅上輪一帀 徧體萬釘刺舉身悉交徹 苦痛不可忍 百千萬歲中受斯對報苦 殺生食肉者 從諸地獄出受餓羅剎身 師子犲虎狼 猫狸鴟梟鷲唯捕新血肉 眾生各藏護 不令其得便飢火常燒心 念念思他肉 由是惡熏習大慈種永斷 設得生人中 殘疾命短促愚癡謗因果 死還墮地獄 佛說此語時無量諸羅剎 悲號誓斷肉 及護斷肉人汝今聞此經 云何不改過 徒勞生為人不及食人鬼 慎莫燒山野 慎莫破堤塘莫伐有巢樹 莫燒含蠧薪 若見殺眾生方便常救護 南無十方佛 大智德世尊我欲勸眾生 捨酒求明慧 如佛之所說飲酒多過患 八萬塵勞門 三十五種失悉以酒為本 汝等應諦觀 酒酣心眩亂六識盡昏迷 君臣乖樽節 父子絕尊卑母女亂其風 禮檢不能制 如舍婆提國有鴦掘摩羅 酒醉淫泆母 因慈殺其父母復通外情 將刀復害之 亦如莎伽陀神通大羅漢 因游支提國 漸到䟦陀村彼有大毒龍 字菴婆羅提 其龍甚暴惡侵害彼村人 羅漢神通力 降伏毒龍已村人思報恩 多設蘇乳糜 有女設糜已憂其發冷病 遂取水色酒 奉上大羅漢羅漢謂是水 飲已酒力發 迷酒倒寺門衣鉢棄餘處 醒時用神力 能伏大毒龍醉後如死人 不能伏蝦蟇 世尊命羅漢及諸比丘眾 至彼羅漢所 因茲制酒戒正法念經說 閻羅責置人 將驅入地獄先說如是偈 酒能亂人心 令人如羊等不知作不作 如是應捨酒 若酒醉之人如死人無異 若欲常不死 彼人應捨酒酒是諸過處 常能不饒益 一切惡道階黑闇所在處 飲酒到地獄 亦到餓鬼處行於畜生業 是酒過所誑 酒為毒中毒地獄中地獄 病中之大病 是佛之所說若人飲酒者 無因緣歡喜 無因緣而瞋無因緣作惡 於佛所生癡 壞世出世事燒解脫如火 所謂酒一法 若人能捨酒正行於法戒 彼到第一處 無死無生處莫飲無明酒 能為眾苦因 聲聞住明脫猶是醉歸人 若有病苦時 應當觀病本從癡有愛生 習業招病果 耆婆盡道術尚不能救療 豈有世藥酒 而能差我病酒為放逸根 不飲閉惡道 寧捨百千身不毀犯酒戒 寧使身乾枯 終不飲此酒假使毀犯戒 壽命滿百年 不如護禁戒即時身摩滅 決定能使差 我猶故不飲況今不定知 為差為不差 作是決定心心生大歡喜 即獲見真諦 所患即消除汝聽釀酒家 死墮醎糟獄 亦墮沸灰中一萬八千歲 汝聽沽清酒 死墮酒池獄滿中如洋銅 入其中受苦 汝聽飲酒人死墮灌口獄 手自酌銅汁 晝夜灌其口汝聽人將酒 逼勸持戒人 死入冰池獄八千萬歲苦 皮肉皆破裂 日夜百死生然後五百生 生輒無兩臂 汝聽或強力或時因戲笑 持酒與僧尼 強伏令其飲死墮截膝獄 六百萬歲中 五百大力士常截其兩膝 乃至過酒器 五百世無手常作螘蝨形 曲蛆及蠅蚋 癡孰無知蟲一一五百世 汝聽吉陀婆 沽酒梳墮井羅漢飲其水 八萬聖皆醉 由是惱聖人死墮鋸床獄 八萬大劫中 常受鋸解苦後出得為人 其身長三尺 顏貌青黑色耳鼻孔閉塞 無眼脣褰縮 手足無十指何況破戒心 持酒逼他飲 多見世愚人逼他食酒肉 自不能清淨 都無羞耻心復將不淨食 凌逼破他戒 寧可斷人命莫破他善心 殺命一死生 未必至三趣破戒失人天 及失解脫法 汝聽斷酒肉所得福德利 有人持七寶 國城妻子施不如斷酒肉 千萬分之一 乃至滿大千七寶持布施 不如斷酒肉 千萬分之一假使為求福 鍛金以為人 其數百千萬持用廣布施 不如斷酒肉 千萬分之一假使有佛子 造幡華寶蓋 滿三千大千持用供養佛 不如斷酒肉 千萬分之一犯之罪既重 持之福亦深 善惡長形對苦樂鎮相尋 及健速迴首 早計各悛心莫待無常到 如瓶滿自沉 勉哉須努力同待七寶林
> Namo to the Buddha, the Dharma, and the Sangha, The great ocean of compassion, the Three Jewels. Now I wish to follow the teachings, And urge all living beings: Do not kill, do not eat meat, But cultivate kindness and compassion together. Then you will be free from disease and live long, And in the future attain Buddhahood. All Buddhas and great Bodhisattvas Always save living beings, Giving up their heads, eyes, bodies, and lives, Countless as the sands of the Ganges. The dove was saved by giving up the king's body, The ants were saved by offering the dragon's life, The fish in the dry stream were saved by the flowing water, Prince Satva fed the hungry tigress. Throughout countless eons, they practiced kindness, And the power of their compassion was perfected. The Buddha has no other thoughts— Only compassion remains in his heart. If there are those who practice kindness, Not killing and not eating meat, I pray that the Buddha's majestic power Will protect them in every lifetime. The Buddha said: Killing living beings Is like killing your own parents, And also killing your own wife and children, Brothers and sisters. All men and women— Each has been your parent before. Life after life, you received your body from them. When you take the form of an animal, Your bones and blood pile up like mountains and seas. In every kind of body, Life after life, the count is beyond measure. Revolving among the six realms, You turn and turn again as relatives. Therefore, eating living beings Is called eating the flesh of your parents. Again, observe that all bodies Are originally your own substance. Your own flesh and others' flesh— In truth, they are one flesh. Just as a house with front and back rooms Is still called your house, Know that those who eat meat Are eating their own flesh. The Buddha sees the Tathāgatagarbha, The realm of Buddhas and the realm of beings— One realm, not two. All flesh is one flesh. Like an actor who changes costumes, Originally it is one person. If you wish to kill living beings, You should think of them as Buddhas. Hunters, butchers, And those who catch fish and birds— When living beings see them from afar, They are filled with the fear of certain death. They think: "This cruel person, Greedy for profit and flesh, Holding sharp knives and arrows, Intends to kill my body." They fly away or dive down, Trembling with fear, fleeing far off. Always forming thoughts of enmity Against living beings— All cherish their lives; People and animals are no different. If you wish to eat living beings, First try cutting your own flesh. Death is the greatest suffering— Who can be unafraid of it? Just observe your own body— How can you eat another's flesh? For profit, living beings are killed; With wealth, all kinds of flesh are bought. Both actions bring the karma of killing, And after death, one falls into the Shouting Hell. Listen! Those who kill living beings, After death, fall into hell. An iron city, eighty thousand yojanas high, Its length and breadth the same. It is filled with fierce flames, Burning red inside and out. Copper dogs guard the four gates, The wardens' voices crash like thunder, Their eyes flash like lightning. They drive you, killers of living beings, Inside to suffer. Strong men hold iron spears, Each spear one zhang long, With sharp blades eight inches wide— They stab the sinners in the chest, Piercing through to the back. The agony is unbearable to hear. For millions and billions of years, You endure this immense suffering. Listen! Those who eat meat, After death, fall into the Avīci Hell. An iron house, also tall and wide, Eighty thousand yojanas in measure. The four gates blaze with fire, North and south both burning through. Iron walls, iron nets, Iron cangues, iron shackles— Each is set aflame, All burning red-hot. Those who eat meat endure this suffering For billions and hundreds of millions of years. Listen! Those who boil meat Fall into the Cauldron-Boil Hell. Twelve thousand cauldrons, Deep and wide, measured in yojanas. Day and night, fierce fires blaze, The boiling broth constantly churns. There they suffer greatly For seventeen thousand years. Listen! Those who roast meat Fall into the Hot Iron Bed Hell. That hell has eight thousand beds, Length and width measured in yojanas. Beneath the beds, fierce fire burns; Sinners lie upon them, And their hearts, livers, and flesh burn and char. For twelve thousand years. Listen! Those who slice meat, After death, fall into the Chopping Hell. Five hundred mighty men Cut sinners with sharp knives, Into ten thousand pieces, down to fine dust. The wind of karma blows and they revive, And so it continues, ending and starting again, For twelve thousand years. Listen! Those who raise chickens, Greedy for their fat flesh— One chicken in a single day Eats about five hundred insects. The owner bears half the guilt, And falls into hell with the chickens. That hell is filled with burning filth, Eighty thousand yojanas in extent. People and chickens both enter it For fifty million years. Listen! Those who hunt, Setting spears and traps, Laying snares and pitfalls, Releasing blades, hawks, and dogs— From all sides they close in, Driving and pursuing, killing living beings. After death, they fall into the Iron Axle Hell. A square zhang of ten thousand nails— They are driven onto a wheel one turn, And ten thousand nails pierce their bodies, Penetrating all the way through. The pain is unbearable For hundreds and millions of years. They endure this retribution. Those who kill and eat meat, After emerging from the hells, Are reborn as hungry rākṣasas— Lions, jackals, tigers, wolves, Cats, wildcats, owls, and vultures— Living only on fresh blood and flesh. Living beings each hide and protect themselves, Not letting them get their chance. The fire of hunger constantly scorches their hearts, And in every thought, they crave others' flesh. Through this evil conditioning, The seed of great compassion is cut off forever. Should they be born as humans, They are crippled, with short lives. Foolish and deluded, they slander cause and effect, And after death, fall into hell again. When the Buddha spoke these words, Countless rākṣasas Wailed in grief and vowed to give up meat, And to protect those who renounce it. Now that you have heard this sutra, How can you not reform? In vain are you born as a human, No better than a flesh-eating ghost. Be careful—do not burn the mountains and wilds. Be careful—do not break the dikes and ponds. Do not cut down trees that have nests. Do not burn firewood that harbors insects. If you see living beings being killed, Use skillful means to always rescue and protect them. Namo to the Buddhas of the ten directions, Great and wise, honored by the world. I wish to urge living beings: Give up alcohol and seek clear wisdom. As the Buddha has said, Drinking alcohol brings many harms. The eighty-four thousand defilements And the thirty-five kinds of loss— All are rooted in alcohol. You should observe carefully: When drunk, the mind reels and spins, And all six consciousnesses sink into confusion. Rulers and ministers lose all restraint, Fathers and sons lose respect for rank, Mothers and daughters corrupt their virtue, And propriety can no longer control them. Like in Śrāvastī, There was Aṅgulimāla, Who, drunk with lust for his mother, Then killed his father because of it. When his mother took a lover, He took a knife and killed her too. Likewise, Sāgata, A great arhat with supernormal powers, Was traveling through Campā And gradually came to the village of Bhadra. There was a great venomous dragon there, Named Ambapāṇi. This dragon was extremely fierce and evil, Harming the villagers. But the arhat, with his supernormal powers, Subdued the venomous dragon. The villagers, wishing to repay his kindness, Prepared much ghee and milk porridge. A woman offered him porridge, Then, worried he might catch a chill, Took some water-colored wine And presented it to the great arhat. The arhat thought it was water, Drank it, and the power of the wine took effect. Bewildered, he collapsed at the temple gate, His robes and bowl cast aside. When sober, through his supernormal powers, He could subdue the great venomous dragon. But when drunk, he was like a dead man— He could not even subdue a toad. The World-Honored One then summoned the arhat And all the monks To the arhat's dwelling, And because of this, established the precept against alcohol. The Sutra of the True Dharma says: King Yama rebukes the guilty, And before driving them into hell, First speaks these verses: "Alcohol can confuse the mind, Making a person like a sheep— Not knowing what should be done or not done. Therefore, one should give up alcohol. A person who is drunk Is no different from a corpse. If you wish to live forever, That person should give up alcohol. Alcohol is the source of all faults, Always bringing no benefit— It is the staircase to all evil destinies, The place where darkness dwells. Drinking leads to hell, And also to the realm of hungry ghosts. One practices the karma of animals— Such is the deception of alcohol's faults. Alcohol is the poison of poisons, The hell within hell, The great sickness among sicknesses— This is what the Buddha has said. If a person drinks, They rejoice without reason, They become angry without reason, They do evil without reason. They become foolish toward the Buddha, Ruining both worldly and transcendent matters, Burning liberation as if with fire. Such is this one thing: alcohol. If a person can give up alcohol, And practice properly within the Dharma and precepts, They will reach the supreme place— The place of no death and no birth. Do not drink the wine of ignorance, Which becomes the cause of all suffering. Even śrāvakas abiding in clarity and liberation Are like drunkards returning home. When one is sick and suffering, One should observe the root of the illness— It arises from ignorance and craving. Habitual karma brings the fruit of sickness. Even Jīvaka, with all his medical skill, Could not save and cure them. How can worldly medicine and alcohol Cure my sickness? Alcohol is the root of recklessness. Not drinking closes the door to evil destinies. Better to give up hundreds and thousands of bodies Than to break the precept against alcohol. Better to let the body wither and dry Than to ever drink this wine. Even if breaking the precept Would let one live a hundred years, Better to keep the precept And have the body pass away this moment. Even if it could surely cure me, I still would not drink— Let alone when I do not know for certain Whether it will cure me or not. With this decisive mind, Great joy arises in the heart. One immediately sees the true teaching, And all illness is dispelled. Listen! Those who brew wine, After death, fall into the Brine-Lees Hell, And also into the Boiling Ashes Hell, For eighteen thousand years. Listen! Those who sell clear wine, After death, fall into the Wine Pool Hell, Filled with molten copper— They enter it and suffer. Listen! Those who drink wine, After death, fall into the Mouth-Pouring Hell. With their own hands they ladle molten copper, Pouring it into their mouths day and night. Listen! Those who press wine Upon those who keep the precepts, After death, enter the Ice Pool Hell. For eighty million years they suffer— Their skin and flesh all crack and split, Dying and being reborn a hundred times a day. Then for five hundred lives, They are born without arms. Listen! Those who, through force Or in jest, Give wine to monks and nuns, Forcing them to drink it— After death, fall into the Knee-Cutting Hell. For six million years, Five hundred mighty men Constantly cut off their knees. Even those who merely pass a wine vessel Are born without hands for five hundred lives. They are always reborn as ants and lice, As maggots, flies, and gnats— Stupid, ignorant insects, Each for five hundred lives. Listen! Kṣudrapa, Whose comb fell into the well. An arhat drank that water, And eighty thousand sages became drunk. Because of this offense against the saints, He fell into the Sawing Bed Hell, Where for eighty thousand great eons He constantly endured the torment of being sawed. After emerging, he was born as a human, His body only three feet tall, His face dark blue-black in color, His ears and nostrils blocked, Without eyes, his lips shriveled, His hands and feet without ten fingers. How much worse, then, for those who, With a mind set on breaking precepts, Force alcohol on others! Many are the world's foolish people Who force others to eat meat and drink wine, Unable to purify themselves, Having no sense of shame at all. Then they take impure food And force others to break their precepts. Better to take a human life Than to destroy another's good heart. Killing takes one life and one death— It may not necessarily lead to the three lower realms. But breaking precepts loses one the human and heavenly realms, And loses the path of liberation as well. Listen! The merit and virtue of Giving up alcohol and meat: If someone gave the seven treasures, Cities, kingdoms, wives, and children as gifts, It would not equal giving up alcohol and meat— Not even one ten-millionth. Even if one filled the great trichiliocosm With the seven treasures and gave them all away, It would not equal giving up alcohol and meat— Not even one ten-millionth. Suppose, seeking merit, One forged gold into human forms, Numbering hundreds of thousands and millions, And gave them all away in charity— It would not equal giving up alcohol and meat— Not even one ten-millionth. Suppose a child of the Buddha Made banners, flowers, and jeweled canopies, Filling the great trichiliocosm, And offered them to the Buddha— It would not equal giving up alcohol and meat— Not even one ten-millionth. The sin of violating these is heavy; The merit of keeping them is deep. Good and evil stand in long opposition; Suffering and joy follow each other in turn. While you are still strong, turn back quickly— Resolve your heart while there is still time. Do not wait for impermanence to arrive, When the full jar sinks by itself. Strive on! You must make the effort, And together await the grove of seven treasures.
此偈並出諸經凡讀誦者常須保護若有輕慢即是輕慢諸大乘等經得罪非少。
> This verse appears in various scriptures; those who recite it should always protect it. If anyone treats it with disrespect, it is the same as disrespecting the great Mahayana scriptures, and the offense incurred is not minor.