---
title: "沙彌律儀要略增註 · 九曰不非時食"
description: "沙彌律儀要略增註由清代高僧弘贊律師註解。該書以明末蓮池大師輯錄的《沙彌律儀要略》為基礎進行深入註釋闡發。內容涵蓋沙彌應持的十戒二十四威儀等行持規範，並詳細解釋其制戒緣起與實踐細則。本書是漢傳佛教僧伽教育的重要律學典籍，系統總結了沙彌行為準則，為新出家者提供了權威的修行指南，在佛教戒律傳承中具有不可替代的地位，至今仍是寺院培養僧才的核心教材。"
url: "https://rushiwowen.co/en/r/cmcx097y308okjl04lyrhcd2x"
---

### △九曰不非時食

> 9\. Not Eating at Inappropriate Times

舌根離過中之味塵。故曰不非時食。

> The tongue root is free from the fault of indulging in tastes. Therefore, it is called not eating at improper times.

解曰。非時者。過日午。非僧食之時分也。諸天早食。佛午食。畜生午後食。鬼夜食。僧宜學佛。不過午食。

> Explanation: "Not at the proper time" refers to the period after midday, which is not the designated time for monks to eat. The heavenly beings eat in the morning, the Buddha at noon, animals in the afternoon, and hungry ghosts at night. Monks should follow the Buddha's example and not eat after noon.

大律云。非時者。有二分齊。一謂日過中。二謂明相未出。又云日影過西一髮一線。即曰非時。今云日午者。乃順此方之言。的依經律。應云日中。良以午分八刻。前四名時。後四非時。恐人渾濫。故不言午。而言中也。起世因本經云。烏哺沙他。此言增長。謂受持齋法。增長善根。故佛教以過中不食為齋。如毗羅三昧經。以午食為法食。瓶沙王問佛。何故佛日中食。佛言。早起諸天食。日中三世諸佛食。日西畜生食。日暮鬼神食。如來欲斷六趣因。令入道中。故制令同三世佛食。所以如來恒處中道。自𧩙王宮。乃至涅槃。中間未甞非時噉食。今時學者。有分禪分律。自謂禪無拘執。任噉任餐。則放恣無愧。食無晝夜。寧知禪是佛心。律是佛行。大乘小乘。悉皆同學。故律本云。同一師學。如水乳合。既同一如來大師教學。何得禪律各分。如水乳合。豈可互相詆讟。又戒猶人之衣食。非衣食則人奚存。禪無律。則僧安在。故大律云。毗尼藏者。是佛法壽命。毗尼藏住。佛法亦住。是故如來垂將涅槃。猶諄諄誨囑。使依波羅提木叉為師。迦葉奉之終身。日中一食。祖祖傳持。未甞有毀教滅律者。苟能見過如來。行超迦葉。一任毀之滅之。如或未然。速宜知改。豈有悟佛祖之心。而毀佛祖之行。猶讀孔子之書。而非孔子之禮。世儒尚不肯為。況釋子學出世之道。而忍誹釋尊之教乎。

> The Great Vinaya states: "The improper time for eating has two boundaries. First, when the sun has passed its zenith. Second, before the dawn light appears." It further says: "When the sun's shadow has moved even a hair's breadth past the west, it is already called the improper time." What is now called "midday" (wu) follows the terminology of this land. If we strictly follow the sutras and vinaya, it should be called "midday" (zhong). This is because the midday period is divided into eight ke; the first four are the proper time, the last four are the improper time. Fearing people would confuse them, it does not say "wu" but says "zhong." The \*Qishi Yiben Jing\* says: "Upavāsa," this means "increase." It refers to upholding the fasting practice to increase one's roots of goodness. Therefore, the Buddha taught that not eating after midday is the fast. As the \*Vimala-samādhi Sutra\* states, taking the midday meal is the Dharma meal. King Bimbisāra asked the Buddha: "Why does the Buddha eat at midday?" The Buddha replied: "In the early morning, the devas eat. At midday, the Buddhas of the three times eat. In the afternoon, animals eat. At dusk, ghosts and spirits eat. The Tathāgata, wishing to sever the causes of the six destinies and enable beings to enter the Path, established the rule to eat at the same time as the Buddhas of the three times." Thus, the Tathāgata always abided in the Middle Way. From his descent from the Tushita Heaven palace until his parinirvāṇa, he never once ate at an improper time. Scholars of today sometimes divide into "Chan" and "Vinaya," claiming that Chan has no rigid constraints, allowing them to eat and drink freely, thus acting without restraint or shame, eating day and night. Do they not know that Chan is the Buddha's mind and Vinaya is the Buddha's conduct? Both Mahāyāna and Hīnayāna equally learn from the same source. Therefore, the Vinaya text states: "Learning from the same teacher, like milk and water blending." Since we learn from the same great teacher, the Tathāgata, how can we separate Chan and Vinaya? If they are blended like milk and water, how can they slander each other? Furthermore, precepts are like a person's clothing and food. Without clothing and food, how can a person survive? Without Vinaya, where is the Sangha? Therefore, the Great Vinaya states: "The Vinaya Piṭaka is the life-span of the Buddha's Dharma. As long as the Vinaya Piṭaka remains, the Buddha's Dharma remains." Thus, when the Tathāgata was about to enter parinirvāṇa, he earnestly instructed and entrusted \[his disciples\], telling them to take the Prātimokṣa as their teacher. Mahākāśyapa upheld this for his entire life, eating one meal at midday. Patriarch after patriarch transmitted and upheld this; none ever destroyed the teaching or abolished the precepts. If one can claim to have seen beyond the Tathāgata and conduct oneself superior to Mahākāśyapa, then one may freely destroy and abolish them. If not, one should quickly know to reform. How can one awaken to the mind of the Buddhas and Patriarchs yet destroy the conduct of the Buddhas and Patriarchs? It would be like reading Confucius's books yet opposing Confucius's rites. Even worldly Confucians would not do such a thing, let alone disciples of Śākyamuni learning the path of liberation—how could they bear to slander the teaching of the World-Honored One?

餓鬼聞碗鉢聲。則咽中火起。故午食尚宜寂靜。況過午乎。

> Hungry ghosts, upon hearing the sound of bowls and dishes, feel fire rise in their throats. Therefore, even the midday meal should be taken in quiet. How much more so for meals after noon?

咽。喉也。由人慳貪。故墮餓鬼道中。咽小如針。腹大如鼓。常為饑渴所逼。若聞碗鉢之聲。則喉中發𦦨。而自燒然。午前雖非餓鬼食時。尚宜寂靜。無令聞聲火起。而受燒然之苦。況午後正當鬼食之時。令聞聲見食。即內外燒然。釋子慈心。何忍彼苦。而自安餐。是故二時粥飯。猶施食呪願。令彼獲安。況非時噉食。使其生苦。大乖菩薩之心。非釋子之慈行也。

> The throat. It is the passage for swallowing. Due to people's stinginess and greed, they fall into the realm of hungry ghosts. Their throats become as narrow as needles, while their bellies swell as large as drums. They are constantly tormented by hunger and thirst. If they hear the sound of bowls or utensils, flames erupt in their throats, burning them from within. Even though morning is not the time when hungry ghosts eat, it is still best to remain quiet, so they do not hear sounds and suffer the agony of burning. How much more so in the afternoon, when it is precisely the time for ghosts to eat? If they hear sounds or see food, they burn both inside and out. How could a disciple of the Buddha, with a compassionate heart, bear to eat in comfort while they suffer such torment? Therefore, even during the two regular meal times of porridge and rice, one should offer food with blessings, so that they may find relief. How much more so when eating outside of proper times, causing them to suffer? Such actions greatly contradict the heart of a bodhisattva and are not the compassionate conduct of a disciple of the Buddha.

昔有高僧。聞鄰房僧午後舉爨。不覺涕泣。悲佛法之衰殘也。

> There was once a venerable monk who, hearing the sound of a neighboring monk cooking a meal in the afternoon, could not hold back his tears. He wept for the decline and decay of the Dharma.

爨。音竄。進火曰爨。氣上曰炊。謂舉火煑食也。昔法慧禪師。住鄴寺。聞鄰房比丘午後炊爨。自念去聖時遙。人多廢戒。深傷佛法之衰殘。不覺淚下沾衾。今人既無古賢護法之心。而反生毀謗。安然無愧可乎。宋徽宗。惑於道士林靈素妖言。改佛為道。法師永道。上疏陳諫。帝大怒。收永付開封獄。舂陵守。謂師曰。道人蔬食。且不過中。甚非自全計。宜茹葷血。師囅然曰。死則死耳。佛禁不可犯也。又唐法師悟恩。字修己。時稱義虎。平時一食。不離衣鉢。不畜財貨。晨粥親視明相。每布薩大眾雲集。澘然淚下。葢思大集經云。有無戒比丘。滿閻浮之言也。

> Cuan. Pronounced "cuan." It means to stoke the fire for cooking. The rising of steam is called "chui," referring to the act of lighting a fire to prepare food. In the past, Zen Master Fahui lived at Ye Temple. Hearing a neighboring monk cooking after noon, he reflected on how distant the age of the sages had become, with many abandoning the precepts. Deeply saddened by the decline of the Dharma, his tears fell and soaked his robe. People today lack the ancient sages' heart for protecting the Dharma and instead give rise to slander and criticism. Can they truly remain at ease without shame? Emperor Huizong of the Song Dynasty, misled by the deceptive words of the Daoist priest Lin Lingsu, changed Buddhism into Daoism. The Dharma Master Yongdao submitted a memorial to admonish him. The emperor was furious and had Yongdao imprisoned in Kaifeng. The warden of Chongling said to the master, "A monk eats only vegetables and does not eat past noon—this is hardly a way to preserve oneself. You should consume meat and blood." The master smiled and replied, "If I die, then I die. The Buddha's prohibitions cannot be violated." Also, during the Tang Dynasty, Dharma Master Wuen, whose courtesy name was Xiuji, was known as the "Righteous Tiger." He ate only one meal a day, never parted from his robe and bowl, and accumulated no wealth. Each morning, he personally watched for the first light before taking his gruel. During the Uposatha assembly, when the great congregation gathered, tears would silently fall from his eyes—for he remembered the words of the Mahāvaipulya Sūtra: "There will be monks without precepts filling the entire Jambudvīpa."

今人體弱多病。欲數數食者。或不能持此戒。故古人稱晚食為藥石。取療病之意也。必也知違佛制。生大慚愧。念餓鬼苦。常行悲濟。不多食。不美食。不安意食。庶幾可耳。

> People today often have weak constitutions and frequent illnesses. Those who need to eat multiple times may not be able to keep this precept. Therefore, the ancients called the evening meal "medicine," taking it as a means to treat illness. One must be aware of violating the Buddha's precepts, feel deep shame, remember the suffering of hungry ghosts, and always practice compassion and generosity. Do not eat excessively, do not seek delicacies, and do not eat with a careless mind. Only then can it be acceptable.

數者。頻也。藥石者。古針灸治病。用石為針。今乃用鐵。以存其本。故云藥石。又五石能治病。亦名藥石。古人稱晚食為藥石者。戒律久廢。一時難以改正。故古德權開。終圖其復本也。既云必知違佛明制。則不可執權迷實。以為常途軌則。依法不依人。方為正見佛子。以必知違佛制。故生大慚愧。由慚愧故。不安意食。念餓鬼苦。故常行悲濟。以悲濟故。於食心不安意生美。而減分施他。故不多食也。如有重病。非穀不治。醫教令食。聽於屏處與之。瘥已。即須斷絕。況療病自有湯膏丸散。如來聽服五果八漿。糖蜜酥油。足以愈疾。何用噉嚼。偏違佛教。自招罪累。故天台云。病故毀戒。如破浮囊。惜膿血臭身。破清淨法身。處處經云。佛言。中後不食有五福。一少婬。二少睡。三得一心。四少下風。五得身安隱。亦不作病。既云安隱。復不作病。則有病正宜戒之。古云。禍從口出。病從口入。故大律中。比丘有病。即令斷食。以瘥為度。名為天醫。有病無病。常當觀察此身。為生老病死之本。眾苦之源。深自尅責。制其情欲。何以縱彼愛根。自增苦本。故法苑云。惟無常苦空之悲。念生老病死之患。長夜悲倒懸之苦。漂淪陷墜之溺。思之痛傷亦深可懼。而不懼累劫之殃。但憂一身之命。所以飽食長眠。何當㹠犬。破齋夜食。鬼道無殊。是故施主失應時之福。眾僧損良田之種。比見邊方道俗。聞律開食果汁漿。遂即食乾棗汁。或生梨蒲萄石榴。不搗汁飲。并子總食。雖有擣汁。非澄使清。取濁濃汁并滓而食。或有聞開食舍樓伽漿。以患熱病。遂取藕根生食。或有取飯汁飲。或無饑渴。非時食酥油蜜石蜜等。或用杏仁煎作稠湯。如此濫者非一。不可具述。

> The term "numerous" means frequent. "Medicine stones" refer to ancient acupuncture and moxibustion treatments that used stones as needles. Today, iron needles are used, but the term "medicine stones" is preserved to honor the original practice. Additionally, the five types of stones that can cure illnesses are also called medicine stones. The ancients referred to eating late in the day as "medicine stones" because when precepts had long been neglected, it was difficult to correct them all at once. Thus, ancient sages provisionally allowed certain practices, always intending to restore the original rules. Since it is said that one must know when they are violating the Buddha's explicit prohibitions, one should not cling to provisional allowances and lose sight of the true principles, treating them as the regular standard. Relying on the Dharma, not on individuals, is the correct view of a true disciple of the Buddha. Because one must know when they are violating the Buddha's prohibitions, they should feel great shame. From this shame arises unease while eating, and they remember the suffering of hungry ghosts, thus constantly practicing compassionate giving. Through this compassionate giving, their mind does not indulge in the pleasure of food, and they reduce their portion to share with others, so they do not eat excessively. If one has a serious illness that cannot be cured without grains, and a doctor instructs them to eat, they may do so in a private place. Once recovered, they must immediately cease. Moreover, for treating illnesses, there are decoctions, ointments, pills, and powders. The Buddha allowed the consumption of the five fruits, eight juices, sugar, honey, butter, and oil, which are sufficient to cure diseases. Why then chew and eat, deliberately violating the Buddha's teachings and bringing suffering upon oneself? As the Tiantai master said, "To break precepts due to illness is like puncturing a floating water-skin. Cherishing this foul body of pus and blood, one destroys the pure Dharma body." The Sutra of Various Places states: The Buddha said, "Not eating after noon brings five blessings: less desire, less sleep, attainment of single-mindedness, less flatulence, and physical comfort, without falling ill." Since it brings comfort and prevents illness, those who are sick should especially uphold this precept. The ancients said, "Trouble comes from the mouth; illness enters through the mouth." Therefore, in the great Vinaya, when a monk is ill, they are instructed to fast until they recover. This is called the "heavenly physician." Whether ill or not, one should always contemplate this body as the basis of birth, aging, sickness, and death, the source of all suffering. Deeply reproach oneself and restrain desires. Why indulge in the root of craving and increase the cause of suffering? As the Dharma Garden states, "Only the sorrow of impermanence, suffering, and emptiness; mindful of the afflictions of birth, aging, sickness, and death; the long night of suffering like being hung upside down; drowning in the torrent of sinking and falling—contemplating this is deeply painful and fearful." Yet, people do not fear the calamities of countless eons but only worry about the life of this single body. Thus, they eat to fullness and sleep long, no different from pigs and dogs. Breaking the fast by eating at night is no different from beings in the ghost realm. Therefore, donors lose the timely merit, and the Sangha damages the seed of the good field. Nowadays, it is seen that monastics and laypeople in remote areas, hearing that the Vinaya allows the consumption of fruit juices, immediately eat dried dates, raw pears, grapes, or pomegranates without extracting the juice, consuming both flesh and seeds. Even when juice is extracted, they do not clarify it but drink the thick, turbid liquid with pulp. Some, hearing that the "salluka juice" is permitted for those with feverish illnesses, take raw lotus root to eat. Some drink rice water, or without hunger or thirst, consume butter, honey, rock sugar, etc., at improper times. Others boil almonds into a thick soup. Such abuses are numerous and cannot all be listed.

如或不然。得罪彌重。

> If you fail to do so, your offense will be even greater.

彌。大也。甚也。如或不然者。謂無病而託病。輕病而托重。復不生大慚愧等。而毀佛禁戒。得罪非輕。故曰彌重。近世阿師。不諳律教。謂有七事因緣。非時得食。曰病時。作衣時。施衣時。道行時。乘船時。大眾集時。沙門施食時。原此七事。出別眾食戒。開其午前有此七緣。得別眾食。非謂午後。且與非時食戒。迥不相干。律有明文。何不檢看。二百五十戒相尚自不知。而稱為比丘者。寧不愧哉。自誤誤人。過非小矣。昔傅大士是彌勒菩薩化身。每行清齋。竟日不食。減餐以施貧餒。今者二時飽食。猶不知愧。故違佛制不觀祖德。不念他乏。焉得名為好心出家。或曰永嘉云。大悟不拘於小節。奚在瑣瑣行持。答曰。斯謂實際理地不受一塵。致於真如佛性尚不立。況其他小節乎。如云。婬房酒肆無非清淨道場。苟執事言之。則入地獄如箭。迦葉結集。猶不捨微細之戒。何云不拘。若其上上根人。得事事無礙。則萬事門中不捨一法。又有何小節而見拘耶。或曰。有二比丘犯婬殺。波離增罪結。維摩頓除疑。此復云何。答曰。斯明無心犯也。彼二比丘。共住山菴。一外出遊行。一在菴坐禪睡熟。樵女入菴。偷犯淨戒。既寤心生不悅。彼外出者還。以事陳知。彼即瞋逐樵女。女怖墮坑而死。二心俱懷憂惱。一由無心犯婬。一由無心犯殺。以初如來結戒。未制無心不犯。故波離據事結罪。苟其有心。便獲阿鼻業矣。縱得羯磨。僅免地獄。現生寧獲證悟。若以婬殺為小節。不知更以何為大哉。或曰。勇施推罪性了不可得。即往東方頓成正覺。何言不獲證悟。答曰。勇施乃再來菩薩示現。俾後世懺悔者。達罪性空。滅業根本設非再來。奚能成佛之速。故云多劫曾為忍辱仙。明非一生也。如或不然。請自揣看。諸佛無量神通妙用。汝今百無一能。何由頓成正覺。事理性相。觸目茫然。如何不拘小節。貪瞋滿腹。我人填胸。未能聞謗如飲甘露。何從頓入不思議。豈不聞乘戒俱急。如鳥二翼。翱翔霄漢。扶搖萬里。得無快哉。倘一妄生邪解。即落豁達空。撥因果。作在心。殃在身矣。如或不信。當觀下文。

噫。可不戒歟。

> Ah, how could one not be cautious?

大律云。沙門釋子。寧自破腹。不應夜食。沙彌尼戒經云。若國王長者。過日中施。亦不得食。終死不犯也。大乘蓮華藏經云。受佛禁戒。不護將來。各言我是依大乘法。猶如冥夜。各自說言。我得佛法。受鐵鏘地獄。從地獄出。瘖瘂聾盲。不見正法。又舍利弗問經云。佛告舍利弗。非時食者。是破戒人。是犯盜人。是癩病人。壞善果故。非我弟子。盜我法利。盜名盜食。一團一撮。片鹽片醋。死墮燋腸地獄。吞熱鐵丸。從地獄出。生猪狗中。食諸不淨。及生惡鳥。人怪其聲。後生餓鬼。還於寺中。在圊廁內。噉食糞穢。並百千萬歲。更生人中。貧窮下賤。人所厭惡。所有言說。人不信用。不如盜一人物。其罪尚輕。割奪多人良祐福田。斷絕出世道故。是大劫賊。是即餓鬼。為罪窟宅。其時食者。是即福田。是即出家。是即天人良友。是即天人導師。如佛所說。令人毛骨悚然。何為一餐之食。遺累至此。其有智者。可不深戒歟。