| 摘要: | 「民以食為天」，「食」在生活中最為平常不過。食有維持生命、長養色身的功能，肚子溫飽了，才有接下來的一切民生活動。而「食」的方式有多種，星雲大師（以下內文簡稱大師）認為簡食有益於健康、經濟、時間、環保，是值得推動的，本論為探討大師一生習慣的「簡食」方式，因此回朔至原始佛教托缽乞食，除滋養色身維持生命所需以利修道，也透過乞食和社會大眾互動，施予佛法作為生命與精神提升，而佛陀為托缽因宜制戒，也是為僧侶提起正念精進辦道之提醒。 原始佛教以「食」作為自利利他為修行意涵延續自中國，因文化風俗不同，托缽乞食的方式相似乞討的行為在中國不適用，因此沒有延續，加上梁武帝受佛教影響，制定「斷肉文」，將佛陀慈悲為本的精神延續，飲食的方式從托缽乞食，演變為中國僧侶全面素食，並以食存五觀的精神作為自利利他的修行。而中國禪林「一日不做一日食」的精神可見，修行已不在形式上靜止的禪坐，而是在作務中將每天的搬柴運水、吃飯穿衣等生活事務作為修行，體證自我規範，祖師大德繼承將吃缽飯的規矩、禮儀、修行用意予以保存，由僧侶繼承佛制乞食的精神所創建的軌範，是為延續原始佛教當時佛陀制戒為規範僧眾集體生活、修正身心性命的精神。 傳統佛教以食作為自利利他的修行精神意涵延續自今，本論以佛光山過堂為例，以日常生活當中「食」的因緣，了解正當的飲食觀念和態度，做為反觀檢視自心，以正念、平等心受食，在吃的過程惜福適量、不貪不執、培養慈悲心、淨化心靈，並延續探討大師透過種種「簡食」方式，因應現今社會大眾因用餐而延伸的問題來提供解決方法之外，大師簡食的善巧方便，讓「簡食」做為提升現代人身心保健與社會環境保護，是為「簡食」自利利他的目的。
Everyone needs food to survive; it's one of the basic needs of life. While one can have a 12-course meal, one can also eat simply. Venerable Master Hsing Yun (Will be shortened to Ven. Master) thinks that simple meals are healthy, economical, efficient, and sustainable. It's something worth promoting. This thesis will be exploring Ven. Master's lifelong philosophy of ＂Simple Meal,＂ which is also inspired by alms begging during Pre-Sectarian Buddhism. Other than nourishing the body, alms begging allowed the Sangha to interact with the public, and to spread the Dharma. It was a form of cultivation. Pre-Sectarian Buddhism used food as a form of cultivation, and such practice was carried into Chinese Buddhism. However, alms begging was not suitable for Chinese culture, it was seen as barbaric and uncivilized. Furthermore, Emperor Liang prohibited all monastics from eating meat, which was not practiced during Buddha's time. Throughout the history of Buddhism, from India to China, the method of dining has changed dramatically, yet it still holds the spirit of ＂benefiting oneself while benefitting others.＂ Chinese Chan Buddhism also promoted ＂a drop of sweat for a grain of rice,＂ meaning working for one's meal. Cultivation was no longer limited to the traditional forms of sitting meditation, it also extended to everyday activities, such as walking, eating, and sleeping. Through these mundane activities, monastics practiced self-discipline. To preserve the precepts set by the Buddha, founding monastics of the eight schools of Chinese Buddhism set rules and etiquette, to help navigate life in a Sangha. The spirit of ＂benefitting oneself while benefitting others＂ through food can still be seen today. This thesis will be using silent meal at the Fo Guang Shan Monastery as a case study. Through contemplating the affinities of the food, one can have a positive and healthy relationship with food, one can be self-reflective, one can learn to appreciate the conditions of the food, and one can learn to be compassionate. This thesis will continue to explore Ven. Master's philosophy of ＂Simple Meal,＂ how he promotes this dining style, and how it has positive impacts on the environment and people's body and mind. |
