---
title: "靈峰蕅益大師宗論 · 非時食戒十大益論"
description: "靈峰蕅益大師宗論是明末高僧智旭的著作。明末佛教面臨內部僵化與外部挑戰，智旭大師立足天台宗，主張禪教律淨融合，回應時代弊病。該書匯集其書信、註疏與開示，系統闡述性相融通、淨土為歸的佛學思想，強調解行並進與實踐修行。作為中國佛教史上承先啟後的巨著，它深刻影響了後世漢傳佛教的發展，尤其對淨土宗的推廣貢獻卓著，被尊為淨土宗第九祖的智旭，其思想透過此論成為明清佛教的重要指南。"
url: "https://rushiwowen.co/en/r/cmgn46hxh0o8fk104i0f4qtze"
---

### 非時食戒十大益論

> Ten Benefits of the Precept on Not Eating at Improper Times

客問杜多子曰：吾聞殺盜婬妄，名為性罪，飲酒昏迷，失智慧種，食眾生肉，斷大慈悲，是以如來制戒，七眾同遵，固無惑焉。至於常食養身，有何過咎？而非時食戒，如此嚴邪？願聞其旨。杜多子曰：吾正欲申齋法之要，以軌行人。時哉，問也！夫齋法是十方三世諸佛弟子通行大道，出生死法之要津也。愚夫逐逐口腹，甘為飲食之人，既畏此律檢，豈辨其利益？今原如來立制本意，盡善盡美，何能殫述？略而舉之，大益有十：一、斷生死緣。經云「一切眾生，皆因婬欲而正性命。」又云「三界眾生，皆依飲食而得存活，所謂段食，觸食，思食，識食。」由此觀之，婬欲固生死正因，飲食乃生死第一增上緣也。均為五欲所攝，特資此毒身，借之修道，不能全斷，然設得時食，尚作曠野食子肉想，何容恣意於非時邪？二、表中道義。台宗云：午前進食，表方便道，猶似有法可得；過中不食，表除中道外，更無所需。此之理觀，全托事境，儻粗戒尚不自持，非同俗人夜猶飲食，放縱之不及，即同外道日啖一麻一麥之太過，行不適中，妙理何由契會？三、調身少病。脾主信，數數食，最能傷脾，故玄門以戒晚食為養生善術，豈名忍餓。四、道業尊崇，趙州云：「二時粥飯，是雜用心處。」二時已雜，況三四邪。儒曰：飲食之人，則人賤之。今恪守齋法，專精辦道，道業自隆。五、堅固戒品，晚食助火助氣，增長婬心，今寂爾清淨，戒體堅牢。六、堪能修定，斷其雜食亂想，身心輕利，取定不難。七、出生智慧，晚餐助昏蓋，今清淨惺寂，不障觀慧。又於四種食，如法作厭離想，即能斷三界惑。八、離鬼畜業，畜生午後食，鬼夜食，不持齋法，鬼畜無異，牽入其類；持此齋法，遠離二趣生緣。九、不惱檀信，謂長乞食者，設午後更復持缽，則終日但見沙門往還，必令施主生惱。今午後惟晏坐修道，能令僧俗皆安。十、不擾行人，今時叢林晚餐，廚人惟事炊爨，終身碌碌，不異傭工。齋法若明，則無此煩擾，共修道業。是以諸佛出世，必立此制，乃至在家居士，猶令於月六齋日，受八關齋法，以種永出因緣，況沙彌比丘，可無慚無愧，非時受食邪？設有病苦因緣，佛自立非時漿、七日藥以濟之，斷無以晚食為藥石之理也。願高明者，深信而力行之。

> A guest asks Duoduozi: "I have heard that killing, stealing, sexual misconduct, and lying are called inherent transgressions, and that drinking alcohol clouds the mind, destroying the seeds of wisdom. Eating the flesh of living beings cuts off great compassion. Thus, the Tathāgata established precepts, which are followed by all seven groups of disciples without confusion. But what fault is there in eating regular meals to nourish the body? Why is the precept against eating at improper times so strict? I wish to hear its meaning." Duoduozi replies: "I am just about to explain the essentials of the fasting practice to guide practitioners. Timely is your question! The fasting practice is the universal path for disciples of all Buddhas in the ten directions and three times—a crucial gateway to escaping birth and death. Foolish people chase after food and drink, willingly becoming slaves to their appetites. Afraid of this discipline, how could they recognize its benefits? Now, let me trace the original intent of the Tathāgata in establishing this rule—it is perfectly good and flawless. How can it be fully described? I will briefly mention ten great benefits: 1. Severing the conditions for birth and death. The sutras say, 'All beings obtain their very lives through sexual desire.' They also say, 'Beings in the three realms depend on food for survival—namely, physical food, contact food, mental volition food, and consciousness food.' From this, we see that while sexual desire is the direct cause of birth and death, food is its primary contributing condition. Both are included within the five desires. Since we need this poisonous body to cultivate the path, we cannot completely cut off food. But even when eating at the proper time, we should think of it like eating the flesh of our own child in a desolate wilderness—how could we indulge in eating at improper times? 2. Expressing the meaning of the Middle Way. The Tiantai school says: Eating before noon symbolizes the provisional path, as if there is still a method to attain. Not eating after midday signifies that, aside from the Middle Way, there is nothing further needed. This contemplative understanding relies entirely on the practical matter. If we cannot even uphold this basic precept, we would either be like common people who still eat at night—falling short due to indulgence—or like heretics who eat only one sesame seed and one grain of wheat a day—going too far in austerity. If our conduct is not moderate, how can we realize the subtle principle? 3. Regulating the body and reducing illness. The spleen governs trustworthiness. Eating too frequently harms the spleen the most. Thus, Daoist practitioners regard abstaining from evening meals as a good method for nurturing health—it is by no means about starving oneself. 4. Elevating one's spiritual practice. Master Zhao said: 'The two meals of gruel and rice are where the mind becomes scattered.' If two meals already cause scattering, what about three or four? The Confucians say: 'A person obsessed with food is looked down upon.' Now, by strictly upholding the fasting practice and focusing single-mindedly on the Path, one's practice will naturally flourish. 5. Strengthening the precept body. Evening meals increase internal heat and energy, fueling lustful thoughts. By remaining still and pure, the precept body becomes firm and unshakable. 6. Able to cultivate meditative concentration. Cutting off scattered thoughts related to food makes body and mind light and sharp, making it easier to attain samādhi. 7. Giving birth to wisdom. Evening meals contribute to drowsiness and dullness. By remaining pure, clear, and alert, we do not obstruct contemplative wisdom. Moreover, by properly applying aversion to the four types of food, we can sever the delusions of the three realms. 8. Avoiding the karma of hungry ghosts and animals. Animals eat after noon, hungry ghosts eat at night. Those who do not uphold the fasting practice are no different from ghosts and animals and will be drawn into those realms. By upholding this practice, we distance ourselves from the conditions for rebirth in those two realms. 9. Not troubling benefactors. For monks who beg for food, if they were to take their bowls again after noon, laypeople would see monastics coming and going all day, inevitably causing annoyance. By remaining in seated cultivation after noon, both monastics and laypeople find peace. 10. Not disturbing practitioners. In today's monasteries, evening meals require cooks to constantly prepare food, keeping them busy their entire lives—no different from hired laborers. If the fasting practice is clear, this trouble is avoided, and everyone can focus on cultivation. Thus, whenever a Buddha appears in the world, he establishes this rule. Even laypeople are instructed to observe the eight precepts on the six monthly fasting days, planting causes for permanent liberation. How much more so for śrāmaṇeras and bhikṣus, who should have no shame or remorse in eating at improper times? If there is illness or urgent need, the Buddha himself allowed non-time beverages and seven-day medicines as provisions. There is absolutely no basis for considering evening meals as medicine. I hope those of noble vision will deeply believe and diligently practice it."