---
title: "沙彌律儀要略增註 · 隨眾食第五"
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/cmcx0983708x4jl04ukla6em4"
---

### △隨眾食第五

> Chapter 5: Eating with the Assembly

聞揵搥聲。即當整衣服。

> Hearing the sound of the bell, one should straighten one's robes.

凡木石銅鐵打而有聲者。名曰揵搥。聞聲不預整理。臨時則有倉卒之失。

> Any object made of wood, stone, copper, or iron that produces a sound when struck is called a gavel. If you do not prepare it upon hearing the signal, you will be caught unprepared when the moment arrives.

臨食呪願。皆當恭敬。

> Before eating, one should chant a blessing, always with reverence.

食前念供。及唱僧跋。食後誦偈呪願。皆當起恭敬心。不得散意慢怠。自損己德。

> Before eating, chant the offering verses and sing the "Sangha's Benediction." After eating, recite the verses and make vows of dedication. In all these acts, maintain a respectful and focused mind. Do not allow your thoughts to wander or your attitude to become careless and disrespectful, lest you harm your own virtue.

出生飯。不過七粒。󳫹不過一寸。饅頭不過指甲許。多則為貪。少則為慳。其餘蔬菜豆腐不出。

> For rice, no more than seven grains. For vegetables, no more than one inch. For steamed buns, no more than the size of a fingernail. Too much is greed; too little is stinginess. All other vegetables and tofu are not to be taken.

凡食。是米󳫹所成者。方可出之。若蔬菜果蓏。是嚼食。非五穀之噉食。不成食。故不出也。七粒者。言其極少。以呪願力故。能令諸鬼神遍皆飽足。多則為貪者。是一時之權言。恐無識之徒。狼藉在地。令檀越譏嫌。少則不成法數。反成褻慢。固非所宜。行護雖云七粒。而無慳貪之說。清規云。飯不過七粒。太少為慳。亦無貪辭。指甲許者。愛道經云。出生餅如指甲大是也。事鈔云。出生或在等供前後。隨情安置。按四分律。佛令比丘食時。若人非人。應施與食。乃至一摶。舊譬喻經。及雜事律。不得食盡。當留餘。普施羣生。勿拘一類。智度論。令初食時。先獻三寶。後施四生。涅槃經。因曠野鬼。受不殺戒。不得肉食幾死。佛敕隨有佛法處。悉施其食若有住處不施食者。是魔眷屬。非佛弟子。根本律。鬼子母從佛受戒已。佛令贍部州所有弟子。每於食次。施眾生食。於僧行末。設食一盤。呼其名字。及五百子。皆令飽食。并餘現在眾生。江山河海諸鬼神等。皆悉運心令其飽足。

> Regarding all food offerings: Only that which is made from rice and grains may be offered. Items like vegetables, fruits, and melons are considered chewable foods, not the staple grain-based sustenance, and thus are not suitable for offering. The "seven grains" mentioned refer to an extremely small amount. Through the power of the mantra and dedication, it can satisfy all spirits and ghosts. Offering more would be considered greedy—this is a temporary guideline, intended to prevent ignorant individuals from carelessly scattering food on the ground, which might cause donors to criticize or feel displeased. Offering too little, however, fails to meet the ritual requirement and could be seen as disrespectful, which is also inappropriate. While the practice of offering "seven grains" is mentioned, there is no mention of stinginess or greed. The Pure Regulations state: "The offering of rice should not exceed seven grains; too little would be stingy," but it does not mention greed. The "size of a fingernail" refers to what is described in the \*Āi Dào Jīng\*: "The offering cake should be the size of a fingernail." According to the \*Shì Chāo\*, offerings may be placed before or after the meal, as appropriate. According to the \*Four-Part Vinaya\*, the Buddha instructed monks that when eating, they should offer food to humans and non-humans alike, even if it is just a handful. The old \*Parable Sutra\* and the \*Miscellaneous Matters Vinaya\* state that one should not eat everything but leave a portion to be offered universally to all living beings, without limiting it to any one type. The \*Great Treatise on the Perfection of Wisdom\* instructs that at the beginning of a meal, one should first make an offering to the Three Jewels and then to the four kinds of living beings. The \*Nirvana Sutra\* recounts how a wild ghost, having taken the precept against killing, nearly starved because it could not eat meat. The Buddha then decreed that wherever the Dharma exists, food should be offered. If there is a place where food is not offered, its inhabitants are followers of Māra, not disciples of the Buddha. According to the \*Mūlasarvāstivāda Vinaya\*, after Hārītī (the mother of demons) received the precepts from the Buddha, the Buddha instructed all disciples in Jambudvīpa to offer food to beings at every meal. At the end of the monks' meal, a plate of food should be set out, and her name, along with the names of her five hundred children, should be called, so that they may all be satisfied. Additionally, all other present beings, such as spirits of mountains, rivers, and seas, should be included in the dedication, so that they too may be satisfied.

凡出生。安左掌中。想念偈云。汝等鬼神眾。我今施汝供。此食遍十方。一切鬼神共。

> All beings who are born, I place in my left palm. With a mindful verse, I think: "You spirits and ghosts, I now offer you sustenance. May this food reach all ten directions, And be shared by all spirits and ghosts."

其食當安淨盤子上。如無盤子。方安掌中。右手撥著淨物上彈指三遍。念偈已。更念變食真言。普供真言。各七遍。大善。

> Place the food on a clean plate. If there is no plate, then place it in the palm of your hand. With your right hand, sprinkle the clean food, snap your fingers three times, and recite the verse. After reciting the verse, chant the Food Transformation Mantra and the Universal Offering Mantra seven times each. Excellent.

凡欲食。作五觀想。一計功多少。量彼來處。

> Before you eat, contemplate these five reflections: First, consider the effort involved and the sources from which your food has come.

計功多少者謂當觀此食。因墾植耘除。收穫蹂治。舂磨淘汰。炊煑而成。作夫流汗合集。食少汗多。功重辛苦如是。入口即成不淨。宿昔變為屎尿。惡不欲見。我若貪著。當墮地獄。吞熱鐵丸。出為畜生。償他宿債。如是觀已。心生厭離。方堪受食。量彼來處者。施主為求福故。減自口腹。割妻子分。而施將來。若無修行。粒米難消。故云粒米重如山。是也。

> Consider the effort behind this food. Look at this meal: it comes from plowing and planting, weeding and tending, harvesting and threshing, milling and sifting, cooking and preparing. Countless workers have toiled and sweated for it. A little food, yet so much sweat—such heavy labor, such hardship. Once it enters the mouth, it turns into filth. Overnight it becomes waste, foul and unpleasant to see. If I cling to it with greed, I will fall into hell, swallowing red‑hot iron balls, or be reborn as an animal, repaying old debts from the past. Reflecting in this way, the mind turns away from attachment—only then is one fit to receive the food. Consider where it comes from. The donor, seeking merit, reduces their own portion, cuts from what belongs to their family, and offers it for the future. If one does not practice, even a single grain of rice is hard to digest. Thus it is said: “A single grain of rice is as heavy as a mountain.”

二忖己德行。全缺應供。

自當思惟忖度己之德行。如不持戒。坐禪。誦經。營三寶事。則德虧行缺。不應受他供施。受則為施所墮。德行雖全。猶須觀法。方消信施。故天台云。不問乞食眾食。皆須作觀。若不入觀。即潤生死。所謂學道不通理。復身還信施。長者八十一。其樹不生耳。年齒既已高。園中蕈不生。教有明文。豈容不信。

三防心離過。貪等為宗。

謂此心具足無量無明煩惱之過患。而貪瞋癡是其根本。故曰為宗。行者時當防之。根本若遣。諸過頓離。故於美食不起貪想。於麤食不起瞋恚。於不麤不美食不起癡心。作是觀已。乃可受食。彌勒所問經論云。一切惡法。皆從貪瞋癡起。是也。

四正事良藥。為療形枯。

四大成身。常為饑渴所病。苟非飲食。則形枯色悴。無由進修道業。是以飲食。正資身治病之良藥。修行進道之機關。如有貪著。則反成沉痾矣。阿育王經云。優波笈多。以一器盛滿乳糜。又以一空器。並置一貪食比丘前。語言。汝可待冷。稍稍飲之。而比丘貪食心重。便吹使冷。乃并食之。笈多曰。乳糜雖冷。汝心故熱。復須冷之。當以不淨觀為水。除此心熱。若見飲食。如服藥想。比丘食竟。即便吐出。滿於空器。笈多曰。汝可更食。比丘曰。不淨何可復食。笈多曰。汝觀一切法。猶如涕吐。因為說法。比丘精進思惟觀察。得阿羅漢果。

五為成道故。方受此食。

不食則形羸色變。道業難進。今為成就道業。故受斯食。苟不為道。則粒米難消。故古德云。為成道業施將來。道業未成爭消得。凡為受食。當作此五觀。若自知道業未成。須深生慚愧。故行護云。所食須生慚愧。常作觀法是也。摩德勒伽論云。若得食時。口口作念。第一匙默念云。願斷一切惡。第二匙念云。願修一切善。第三匙念云。所修善根。迴向眾生。普共成佛。

無呵食好惡。

不得呵嫌食之麤美。

不得以食私所與。若擿與狗。

物屬僧伽。食無偏黨。私與即犯盜愆。眾食未竟。與狗即成非法。受食正當䖍恭作觀。擿與狗。即非威儀矣。

來益食。不得言不用。若已飽。當以手讓却之。

益者。進也。增添也。言不用則失謙遜。出聲復動眾念。讓之則恭遜合儀矣。

不得爪頭。使風屑落鄰鉢中。

自食尚不宜爪頭。況同眾飡。斯有三過。一動他念。二失威儀。三膩手污鉢得罪。

不得含食語。

設有人問。咽已方應。況自發言可乎。

不得笑談雜話。

心存五觀。即無此過也。

不得嚼食有聲。

凡嚼食須合唇吻。餅果當細擘食之。亦不得啜羮粥作聲。

如欲挑牙。以衣袖掩口。

不掩則自失威儀。復令人厭惡心起。

食中或有蟲螘。宜密藏掩之。莫令鄰單見。生疑心。

鄰單。即比座也。若令彼見。或疑忌心生。致於變吐。不能復食也。

當一坐食。不得食訖離座。更坐食。

有病無犯。

不得食訖。以手指刮碗鉢食。

是饑餓相。非出家儀。亦不得以舌䑛食。

凡食不得太速。不得太遲。

速則失儀。遲則動眾。亦不得遺粒狼藉而食。不得頰食。不得縮鼻食等。

行食未至。不得生煩惱。

行食是益食也。五觀存心。時懷慚愧。則煩惱不生矣。古云。獃獃四顧起貪心。念食吞津咳𠻳頻。摝粥啜羮包滿口。開單展鉢響諸鄰。

或有所需。默然指授。不得高聲大喚。

需同須。索也。謂以指授令知。彼為取也。

不得碗鉢作聲。

如前第九戒中釋。

不得食畢先起。

除有急事。及病。不能久坐。無犯。

若違僧制。聞白槌。不得抗拒不服。

白槌。是舉罪之規。抗拒是抵觸不順之貌。如其不服。生瞋違和。即非好僧。古人聞善言則拜。有告過則喜。斯皆聖賢氣象。何不效之。

飯中有穀。去皮食之。

命依食住。道由食存。故宜惜之。不可賤棄。志逢禪師。一日宴坐。有神跪於前。師問為誰。曰。護戒神也。師曰。吾慮宿愆未殄。汝知之乎。曰。師有何罪。唯小過耳。師曰。何也。曰。凡折鉢水。亦施主物。師常輙棄之。非所宜也。言訖而隱。師自此悉飲之。

不得見美味生貪心。恣口食。

不知食之過患。故恣貪無厭。如昔一沙彌貪愛酪味。死即作酪瓶中蟲。復一沙彌貪著龍宮香飯。死後為龍。欲奪龍宮。殺諸龍屬。為害非小。是故於食不可生貪心也。

不得偏眾食。

僧物偏眾。準直成罪。自物偏眾。是無慚人。僧未食。不得先嘗。若為僧作食。欲知鹹淡。先嘗無過。昔唐登州文登縣。郭行妻王氏。生一女鶴喙。將終自言。酬先世甞齋之報。以此示人也。