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| 著者 |
曹仕邦 (著)=Tso, Sze-bong (au.)
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| 掲載誌 |
華岡佛學學報=Hwakang Buddhist Journal
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| 巻号 | n.6 |
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| 出版年月日 | 1983.07 |
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| ページ | 327 - 344 |
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| 出版者 | 中華學術院佛學研究所 |
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| 出版サイト |
http://www.chibs.edu.tw/
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| 出版地 | 臺北市, 臺灣 [Taipei shih, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese |
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| ノート | 作者為澳洲國立大學博士班研究生 |
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| キーワード | 戒律=Precepts=Vinaya=Sila; 持午戒; 高僧傳 |
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| 抄録 | 中國「過午不食」之戒律是根據佛陀耶舍所譯之四分律
. 在印度佛陀時代凡流汁如石密，蔗汁，雖過午仍是被允許
飲用的. 佛教四分律初傳我國梁朝至唐初中國沙門「持午」
戒甚嚴，持律之居士也過午不食. 至唐與北宋時代尤有過之
，甚至連水也過午不飲，且有日食僅一頓早餐者.
由于中國較印度寒泠，也由百丈清規，規定沙門自耕自
食以作修道資糧，需要熱量滋身. 始訂「齋粥二時」，日食
兩餐，中國寺院始有晚餐供應.
The Chinese rule of "no eating after noontime"
is based on the Four-division Vinaya translated by
Buddhayasas. Ar the Buddha's times in India,
drinking liquids such as sugarcane juice in the
afternoon was allowed. During the Liang Dynasty and
the early T'ang Dynasty，after the transmission of
the Four-division Vinaya to China, the prohibition
against eating after noontime was strictly observed
by Chinese monks, and even by lay people who
practiced the Vinaya. In the later T'ang and the
North Sung Dynasties, the observance of this rule
was carried to such an extent that even water was
not drunk after noontime，and some practioners ate
only a meal everyday.
Because China is a land where temperature is
lower than that in India, and because the Pai-chang
Monastic Rules stipulated that monks earn their own
living by farming so as to accumulate merits for the
practice of the Law，and thus made it necessary for
the monks to take enough food for physical
sustainment，Chinese temples and monasteries started
to provide supper. |
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| 目次 | 一、律典所載的持午理論 328
二、古時中國沙門的持午實踐 330
三、在中國環境持午的困難 339
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| ヒット数 | 1165 |
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| 作成日 | 1998.07.22
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| 更新日期 | 2017.08.17 |
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