---
title: "注大乘入楞伽經 · 16 斷食肉品(九)"
description: "注大乘入楞伽經是宋代高僧寶臣所撰的一部重要佛教注释典籍，主要对《楞伽经》进行系统阐释。宝臣为北宋时期著名佛教学者，其注释融合了唯识学与如来藏思想，深入解析经中“五法”“三性”“八识”等核心教义，强调“自心现量”的禅观实践。该注疏以清晰逻辑和精炼文风著称，成为研究《楞伽经》的权威文献之一，在汉传佛教义学体系中具有承前启后的地位，既保存唐代唯识学传统，又为后世禅教融合提供理论依据，是理解中国化大乘佛教思想演变的关键文本。"
url: "https://rushiwowen.co/en/r/cme58dcze07afi804zizvouwl"
---

### 斷食肉品第十六

> Chapter 16: Abstaining from Meat

爾時大慧菩薩摩訶薩至「食不食肉功德過失。」

> At that time, the great bodhisattva Mahāmati spoke on the merits and faults of eating and not eating meat.

如來在鬼王宮中說法，諸夜叉等念食時欲至，非肉不食；欲令諸鬼生慈心故，請如來說食不食肉功德過失。即是會上一切諸佛心，佛心者慈悲是也。

> The Buddha was teaching in the palace of the Ghost King when the yakshas and other spirits felt their hunger approaching—they could not eat without meat. To help these beings develop compassion, they asked the Buddha to explain the merits of not eating meat and the faults of eating it. This is the heart of all Buddhas present at that assembly—and that heart is compassion.

「我及諸菩薩摩訶薩至究竟當成無上正覺。」

> "And I, along with all great bodhisattvas, shall ultimately attain ultimate, supreme enlightenment."

世間眾生生死輪轉、怨結相連、墮諸惡趣、受大苦惱，皆由食肉更相殺害；增長煩惱、不得出離。能捨肉味、求於法味、慈心相向、清淨明了、如實修行，即得阿耨多羅三藐三菩提。

> All beings in the world revolve through the cycle of birth and death, bound by ties of resentment, falling into lower realms of existence, and enduring immense suffering—all because of meat-eating, which leads them to harm one another. This only increases their afflictions and prevents them from attaining liberation. Those who can abandon the taste of meat, seek instead the flavor of the Dharma, treat others with compassion, remain clear and pure in mind, and practice the path truthfully, will attain Supreme Perfect Enlightenment (Anuttara Samyak Sambodhi).

「世尊！路迦耶等至而許自他俱食肉耶？」

> "World-Honored One! Do the Lokayatas and others permit eating meat themselves and by others?"

大慧舉邪況正，以明食肉之過。謂諸外道尚有遮禁，況復如來世間救護，而許自他而食肉耶？路迦耶者，未見譯文。

> Mahāmati raises the example of wrong views to illustrate the correctness of the right view, thereby clarifying the fault of eating meat. He says that even the various non-Buddhist teachers have prohibitions and restraints, so how much more so does the Tathāgata, who is the savior of the world, allow oneself or others to eat meat? The term “Lokāyata” has not yet been translated.

「善哉！世尊！具大慈悲至聞已奉行廣為他說。」

> "Excellent! World-Honored One, who embodies great compassion. Having heard this, we will respectfully practice it and widely share it with others."

嘆佛世尊具大慈悲、拔苦與樂，願為解說我等奉行，亦令一切永不食肉。

> We revere the Buddha, the World-Honored One, who embodies great compassion, relieving suffering and bestowing happiness. We vow to follow his teachings and, in doing so, ensure that all beings may forever refrain from eating meat.

爾時大慧菩薩重說頌言：「菩薩摩訶薩，志求無上覺至為我具開演。」

> At that time, the great bodhisattva Mahāmati spoke again in verse, saying: "Great beings, bodhisattvas, who aspire to the supreme awakening, please explain this fully for me."

葱等五辛臭惡不淨，生噉生瞋、熟食發婬、酒亂靜性，損眾善、生諸惡，是故辛酒俱障善業。

> Onions and other pungent vegetables are foul and impure. Eaten raw, they stir anger; cooked, they provoke lust. Alcohol disrupts a calm mind, harming virtuous deeds and giving rise to unwholesome states. Therefore, both pungent foods and alcohol obstruct good karma.

爾時佛告大慧菩薩摩訶薩言至「說其少分。」

> At that time, the Buddha said to the great bodhisattva Mahāmati, "I will explain a small portion of it."

有無量因緣不應食肉，自下如來為之略說。

> There are countless reasons why one should not eat meat. Below, the Tathagata briefly explains them.

「大慧！一切眾生從無始來至為修慈行不應食肉。」

> “Mahāmati! From beginningless time, all sentient beings should refrain from eating meat in order to cultivate the practice of loving-kindness.”

梵音，旃陀羅，此謂殺人畜者。

> "梵音" refers to the pure, sacred sound. "旃陀羅" (Chandala) is a term for those who slaughter living beings, such as cattle or other animals.

「大慧！夫食肉者身體臭穢至若言許食，此人謗我。」

> Great Wisdom! Those who eat meat have foul-smelling bodies. If anyone claims that eating meat is permitted, that person slanders me.

如來常說凡所飲食作食子肉想，餘食者尚然，況於弟子而聽食肉。

> The Thus-Come One always teaches that when eating, one should regard all food as if it were the flesh of one’s own child. Even in the case of leftover food, one should think thus—how much more so should disciples be permitted to eat meat?

「大慧！淨美食者至非諸惡習虎狼性者心所愛重。」

> Great Wisdom! The pure and delicious food is not something cherished by those with vicious habits, such as the hearts of tigers and wolves.

言佛唯許食習聖人所應食者，餘皆不聽。

> The Buddha only permits eating what is proper for a sage to eat; all else is not allowed.

「大慧！過去有王名師子生至我許聲聞食如是肉。」

> Great Wisdom! In the past, there was a king named Master Sheng who, up until my time, allowed his disciples to eat such meat.

言世無有肉，不是殺生而可食者，以是義故，佛許聲聞食如是肉耶？言不聽許也。

> Should we say that in this world there is no meat which can be eaten without committing killing? For this reason, does the Buddha allow his disciples to eat such meat? The answer is: No, it is not permitted.

「大慧！未來之世有愚癡人至凡是肉者一切悉斷。」

> Mahāmati! In future times, there will be foolish people who will cut off all meat entirely, claiming that any food containing meat should be abandoned.

明有說言佛毘尼中聽食肉者，悉是謗如來也。昔於餘經說遮十種，許三種者，以眾生惡習既久，而其情欲不可輒去，是漸禁絕，就其情而制之，令其修習。今於此會一切種一切時，開遮方便一切悉斷，是謂最後清淨明誨。言遮十種者：人、蛇、象、馬、龍、狐、猪、狗、師子、獼猴也。許三種者：不見、不聞、不疑也。謂肉有二者：他殺、自死。見聞疑者，所謂他殺；不見聞疑者，所謂自死。或云許五種：謂不見聞疑外，加鳥殘、自死共成五種。雖云三五不同，俱不出自死肉之一義也。

> Some claim that the Buddha allowed eating meat in the Vinaya, but those who say this are slandering the Tathāgata. In earlier scriptures, ten kinds of meat were prohibited and three kinds permitted, but this was only because sentient beings had long been habituated to evil and their desires could not be removed all at once. It was a gradual approach to prohibition—meeting ordinary sentiments halfway in order to guide practitioners step by step. Here, in this assembly, at all times and for all beings, the full and final cutting off is proclaimed without exception. This is the last pure and clear instruction. The ten prohibited kinds are: human flesh, snake, elephant, horse, dragon, fox, pig, dog, lion, and monkey. The three permitted kinds are: meat not seen, not heard, and not suspected to have been killed for one. Meat is of two types: that which is killed by others and that which dies naturally. What is seen, heard, or suspected refers to meat killed for one; what is not seen, heard, or suspected refers to meat from naturally deceased animals. Some say five kinds are permitted—adding meat left by birds of prey and naturally deceased animals to the three above—making five in total. Although there are differences between the threefold and fivefold allowances, none of them go beyond the single principle of meat from naturally deceased animals.

「大慧！我不曾許弟子食肉至況食血肉不淨之食。」

> Great Wisdom! I have never permitted my disciples to eat meat, let alone consume food that is unclean, such as flesh and blood.

一切有情皆依食住，謂食以資益諸根大種心心所法，能生喜樂、相續執持。總有四種：一者段食，變壞為相，謂欲界繫香、味、觸三，於變壞時能為食事。二者觸食，觸境為相，謂有漏觸，纔取境時攝受喜等能為食事。三意思食，希望為相，謂有漏思與欲俱轉，希可愛境，能為食事。四者識食，執持為相。謂有漏識，由段、觸、思勢力增長，能為食事。此四能持有情身命，令不壞斷，故名為食。段食唯於欲界有用，觸、意、思食雖遍三界而依識轉隨識有無。此對有情飲食血肉，是故且言不食段食。於義四種悉應斷，故下言「法身非雜食」者，謂超情識，是四俱無。

> All living beings depend on food for survival. Food nourishes the senses, the physical elements, the mind, and mental factors, giving rise to joy and sustaining continuity. There are four types of food: First, physical food, which operates through being consumed and broken down. This refers to the fragrances, flavors, and tactile sensations of the desire realm—when they are ingested and transformed, they serve as nourishment. Second, contact as food, which operates through sensory engagement. This refers to contact tainted by attachment, which, upon encountering an object, generates pleasurable feelings and serves as nourishment. Third, intention as food, which operates through longing. This refers to volition tainted by attachment, accompanied by desire, reaching toward appealing objects, and serving as nourishment. Fourth, consciousness as food, which operates through sustaining. This refers to consciousness tainted by attachment, which grows stronger through the influence of physical food, contact, and intention, and thus serves as nourishment. These four sustain the body and life of sentient beings, keeping them from decay or cessation—hence they are called "food." Physical food functions only in the desire realm, while contact, intention, and consciousness as food operate throughout all three realms, following consciousness and existing wherever consciousness exists. This teaching addresses beings who nourish themselves through eating flesh and blood—hence it speaks of not consuming physical food. All four types are to be abandoned in this deeper sense. Thus the statement that "the Dharma body is free from mixed food" means it transcends ordinary mental and sensory activity, being utterly devoid of all four kinds of food.

「大慧！聲聞、緣覺及諸菩薩至作是說者無有是處。」

> “Great Wisdom! It is not fitting for Hearers, Solitary Realizers, or Bodhisattvas to make such statements.”

三乘聖人皆以法喜、禪悅為食也，如來法身無雜食者。如《智論》云「除諸法實相，餘皆魔事。」則煩惱爾炎、現行種習悉已斷故，種智圓明，無緣悲心觀於眾生如一子想，豈許弟子而食子肉，復自食子肉耶？

> All sages of the Three Vehicles are nourished by the joy of Dharma and the bliss of meditation. Yet the Tathāgata's Dharma body partakes of no such sustenance. As the \*Treatise on Great Wisdom\* says: "Apart from the ultimate reality of all things, all else is the work of Māra." For the Tathāgata, afflictions and ignorance, active manifestations, and latent tendencies have all been utterly eradicated. His wisdom is complete and luminous, and his unconditioned compassion views all beings as his only child. How then could he allow his disciples to eat the flesh of his child, much less consume it himself?

爾時世尊重說頌言：「悉曾為親屬，眾穢所成長，恐怖諸含生，是故不應食。」

> At that time, the World-Honored One spoke again in verse: "All beings have been our kin, Nurtured amidst impurities and defilement, Bringing fear to all living creatures— Therefore, one should not consume their flesh."

此一行偈，於上諸因緣中，略頌其三也。

> This single verse succinctly summarizes three of the causes and conditions mentioned above.

「一切肉與葱，韮䔉及諸酒至於中大驚怖。」

> "All meat and onions, leeks, garlic, and all kinds of alcohol—these cause great fear and trembling in the hearts of the wise."

自下諸偈多示其過，悉令遠離。少頌長行。言當離麻油者，外國風俗，擣麻使生虫合壓之，規多汁益肥，如何可食？及孔隙諸床多有虫聚，皆不可坐臥。

> The verses below mostly point out such faults, all meant to steer people away from them—some in brief verse, some in fuller prose. The mention of “avoid sesame oil” refers to a foreign custom: they grind sesame seeds until worms appear, then press them together, aiming for more juice and richer oil—how could such oil be fit to eat? Likewise, beds with cracks and crevices often harbor gathered bugs; these should not be sat or lain upon.

「飲食生放逸，放逸生邪覺至生死不解脫。」

> Eating and drinking give rise to carelessness, and carelessness breeds distorted thoughts, leading to the failure to achieve liberation from the cycle of birth and death.

放逸者，大隨煩惱中之一也。飲酒食肉心多放逸，諸惡覺觀等悉隨生長，是故生死輪轉，不得捨離。

> Those who are negligent are among the great accompanying defilements. When drinking alcohol or eating meat, the mind grows careless, and all kinds of unwholesome thoughts and perceptions arise and multiply. Because of this, beings revolve in the cycle of birth and death, unable to break free and let go.

「為利殺眾生，以財取諸肉至食者我訶責。」

> "For those who kill living beings for profit and use their wealth to buy meat for food, I condemn them."

既無想教求，則三淨肉非有。凡諸肉者皆殺命而得，如何可食？

> If there is no intentional seeking of meat for the sake of offerings, then even the "three kinds of pure meat" do not exist. All meat comes from taking life—how could it be eaten?

「更互相食噉，死墮惡獸中至斯皆食肉報。」

> "Devouring one another, they fall into the realm of savage beasts — this is the retribution for eating flesh."

旃茶羅，即旃陀羅也。

> Chandala, that is, the outcast.

「食已無慚愧，生生常顛狂至我皆制斷肉。」

> "Having eaten, without shame or remorse, living life in constant delusion—I vow to cut off all meat-eating."

《象脇》、《大雲》、《涅槃》、《央掘摩》皆經名也。

> "The Elephant's Rib," "The Great Cloud," "Nirvana," and "The Sword of Angulimala" are all names of sutras.

「先說見聞疑，已斷一切肉，以其惡習故，愚者妄分別。」

> "This is spoken of what is seen, heard, and doubted: one who has already abandoned all meat-eating, yet due to their unwholesome habits, the ignorant still make false distinctions."

佛先所說見、聞、疑殺不許食者，已是悉斷，然惡習愚夫不知教意，妄起分別謂聽食肉。

> What the Buddha previously taught—that one should not eat meat obtained through seeing, hearing, or suspicion of killing—already constitutes a complete prohibition. Yet those with bad habits and foolish minds, failing to grasp the true intent of the teaching, wrongly discriminate and claim that eating meat is permitted.

「如貪障解脫，肉等亦復然至知量而行乞。」

> "Just as greed obstructs liberation, so too do meat and the like<note>至</note>. Knowing this, one should beg for alms in moderation."

言凡食淨食，尚如服藥想、如食子肉想，何況食肉？是故比丘少欲知足而行乞食以斷貪愛。

> Even when eating pure food, one should regard it as medicine, and as if eating the flesh of one's own child—how much more so when eating meat? Therefore, monks should practice few desires and contentment, and beg for alms to cut off greed and craving.

「食肉背解脫，及違聖表相，令眾生生怖，是故不應食。」

> "Eating meat turns away from liberation and goes against the sacred teachings, causing fear in living beings—therefore, one should not eat meat."

背正解者，由無慈慧、虧利自他，及違聖人護生儀表。

> Those who turn their backs on what is right do so because they lack compassion and wisdom, neglect the welfare of themselves and others, and stray from the sacred example of protecting life set by the wise.

「安住慈心者，我說常厭離，師子及虎狼，應共同遊止。」

> One who dwells in loving-kindness, I say, should constantly turn away from attachment, And may dwell among lions and tigers, For they too are to be met with compassion.

既心無害物，假使猛獸如虎、狼、師子者而常馴伏。

> Since the mind harbors no intent to harm, even fierce beasts such as tigers, wolves, and lions remain tamed and gentle.

「若於酒肉等，一切皆不食，必生賢聖中，豐財具智慧。」

> "If one refrains from eating meat and alcohol, they will surely be born among the wise and holy, blessed with abundant wealth and wisdom."

此一偈明不食果報，謂必生賢聖諸佛會中，豐足法財具佛種智。

> This verse illustrates the reward of not consuming \[meat\], stating that one will surely be born among the assemblies of sages and Buddhas, abundantly endowed with the wealth of Dharma and possessing the Buddha’s seed of wisdom.