四分戒本疏卷第一．第二．第三 3.75

3.75

非時食戒第三十七　凡食無時節數則致患。事須限約軌剋令定。是以始從平旦寅絡至日午。事順應法。名之為時。過則非宜。長貪妨道。招世譏過。事不應法。廣生罪累。名為非時。故毘羅三昧經云。平旦諸天食。日中應法食。日西畜生食。日暮鬼神食。出家應佛法故制。同天法二種食名時。多論云。四義故佛制。中前食。一始從日出乃至日中。其明轉盛名之為時。聽食無過。從中後乃至後夜。其明轉設故曰非時。而不聽食。二從旦至中。是作食時節。乞不生惱故聽而食。從中後乃至後夜。俗人宴會遊戲。若乞生惱故制不聽。三從旦至中。俗人事務婬惱未發。乞不生謗故聽乞食。從中已後事務休息。婬喜言笑。入村乞食多被譏謗。受諸惱辱故不聽食。四從旦至中。正是乞時。為濟身命故聽乞食。從中已後宜應靜緣。修道端坐。念誦持禪。非是往來時節。是故聖制不聽入乞。犯緣有四。一非時。二非時想。三時食。四食咽咽犯。已下正明戒本。此戒因難陀跋難陀及迦留陀夷起過。故制斯戒。

Precept 37: Eating at an Improper Time. Generally, when eating has no regular time and is frequent, it brings about harm. Matters must be strictly regulated and fixed by rule. Therefore, from early dawn at the yin hour until midday, the occasion conforms to the Dharma and is called the proper time. Beyond this, it is not appropriate: it fosters greed, obstructs the path, incurs the reproach of the world, does not accord with the Dharma, and produces extensive entanglements of guilt; hence it is called the improper time. Thus the Piluo Sanmei Jing says: "At early dawn, the devas eat; at midday is the eating that accords with the Dharma; when the sun is to the west, animals eat; at dusk, ghosts and spirits eat." Monastics should accord with the Buddha's Dharma, and therefore it was instituted. Sharing the two kinds of eating with the devas and the Dharma is called the proper time. The Sarvāstivāda-vinaya-vibhāṣā states: "For four reasons the Buddha instituted eating before midday. First, from sunrise until midday, the light becomes increasingly bright, which is called the proper time; eating is permitted without fault. From after midday until the later part of the night, the light gradually dims; hence it is called the improper time, and eating is not permitted. Second, from dawn to midday is the time when food is prepared; begging then does not cause distress, and thus one is permitted to eat. From after midday until the later part of the night, householders hold banquets and amuse themselves; begging then would cause distress, and thus it was instituted that it is not permitted. Third, from dawn to midday, householders are engaged in business, and lustful desires have not arisen; begging then does not bring slander, and thus begging for food is permitted. From midday onward, business ceases, and they indulge in lustful laughter; entering villages to beg for food would mostly bring censure and slander, subjecting one to various insults and humiliations, and thus eating is not permitted. Fourth, from dawn to midday is the proper time for begging; to sustain the body and life, begging for food is permitted. From midday onward, one should quieten conditions, cultivate the path, sit upright, chant, and practice dhyāna; it is not a time for moving about. For this reason the Sage instituted that entering [villages] to beg is not permitted." There are four conditions for the offense: first, an improper time; second, the perception of an improper time; third, timely food; fourth, eating it, incurring an offense with each swallow. Below, the text of the precept is properly explained. This precept arose because Nanda, Upananda, and Kālodāyin committed transgressions; hence this precept was instituted.