四分律刪繁補闕行事鈔 3.118

3.118

時藥有二：《四分》中，有五種蒲闍尼（此云正食），謂[麩-夫+少]、飯、乾飯、魚、肉也；五種佉闍尼（此云不正），謂枝、葉、華、果、細末磨食（如〈隨相〉中）。《僧祇》：時食者，蔓菁根、葱根、藕根、蘿蔔根、治毒草根（即齊苨根是）；時漿者，一切米汁、粉汁、乳酪漿是。諸律並明魚、肉為時食，此是廢前教。《涅槃》云：從今日後不聽弟子食肉，觀察如子肉想；夫食肉者，斷大慈種，水、陸、空行，有命者怨，故不令食。廣如彼說。經云：前令食肉，謂非四生之肉，但現化耳，為度眾生。《稜伽》云：有無量因緣不應食肉，略說十種：一者一切眾生無始已來，常為六親，以親想故不應食肉。二狐狗人馬，屠者雜賣故。三不淨氣分所生長故。四眾生聞氣悉生怖故。五令修行者慈心不生故。六凡愚所習，臭穢不淨，無善名稱故。七令呪術不成就故。八以食肉，見形起識，以染味著故。九諸天所棄、多惡夢、虎狼聞香故。十由食種種肉，遂噉人肉故，如《班足王經》說。今有凡愚，多嗜諸肉，罪中之大，勿過於此。故屠者販賣，但為食肉之人；必無食者，亦不屠殺；故知食者，同屠造業，沾殺生分，可不誡乎！《僧祇》云：若為比丘殺者，一切七眾不應食；乃至為優婆夷殺，七眾不食亦爾。今學戒者，多不食之，與中國大乘僧同例。有學大乘語者，用酒肉為行解；則大小二教不收，自入屠兒行內；天魔外道尚不食酒肉，此乃閻羅之將吏耳。《四分》云：若此殺者，行十惡業，為我故殺，乃至大祀處肉，不得食之；以辨具來者，心無定主故。今屠者通殺，則依教無肉可食，正斷食肉也。《毘尼母》大同。律云：若持十善，彼終不為我故斷眾生命，如此應食。準此，何由得肉而噉？唯自死者。鳥殘猶獲罪也！《稜伽》云：酒、肉、葱䔉、韮薤之屬，悉不嘗之。俗中尚云，沽酒市脯不食；況出道高僧，以酒肉為意旨，所懷亦可見也！《摩得伽》云：若以酒煮時、非時、七日藥得服者，謂無酒性得服。今時藥酒，令昏醉悶，氣味具足，為貪服之；必加苦毒，亦不附口。以此二途，驗知情性，去道全遠。

Timed medicine has two types: In the Dharmaguptaka Vinaya, there are five kinds of bhojanīya (translated here as primary food), namely parched flour, boiled rice, dried rice, fish, and meat; and five kinds of khādanīya (translated here as secondary [food]), namely branches, leaves, flowers, fruits, and finely ground food (as in the section 'According with Characteristics'). The Mahāsāṃghika-vinaya states: Timed foods are turnip root, onion root, lotus root, radish root, and antitoxic herb root (namely adenophora root); timed beverages are all grain broths, flour broths, milk, and curd whey. The various Vinayas all explain fish and meat as timed food, but this was a teaching abolished later. The Mahāparinirvāṇa-sūtra states: From this day forward, I do not allow disciples to eat meat; observe it as if it were the flesh of one's own child. Those who eat meat sever the seed of great compassion; beings moving in water, on land, or in the air harbor enmity toward them, therefore I do not allow them to eat it. It is as extensively explained there. The sūtra states: When meat was previously permitted, it did not refer to the meat of beings of the four modes of birth, but was only manifested through transformation for the sake of liberating sentient beings. The Laṅkāvatāra-sūtra states: There are immeasurable causes and conditions for not eating meat; briefly stated, there are ten kinds: First, all sentient beings from beginningless time have continually been one's six kinds of relatives; because of the thought of kinship, one should not eat meat. Second, butchers mix and sell fox, dog, human, and horse [meat]. Third, it is generated and grown from impure exhalations. Fourth, sentient beings all produce terror upon smelling the odor. Fifth, it causes practitioners not to produce a compassionate mind. Sixth, it is practiced by the foolish and vulgar, is foul and impure, and has no good reputation. Seventh, it causes incantations to fail to achieve success. Eighth, because eating meat causes consciousness to arise upon seeing the form, one is tainted by attachment to flavor. Ninth, it is abandoned by the gods, brings many nightmares, and tigers and wolves smell its scent. Tenth, from eating various kinds of meat, one eventually eats human flesh, as explained in the Sūtra of King Kalmāṣapāda. Nowadays there are foolish and vulgar people who are overly fond of various meats; among offenses, the greatest does not exceed this. Butchers trade and sell only for the sake of those who eat meat; if there were definitely no eaters, there would also be no slaughter. Therefore, know that eaters create karma along with butchers and partake in the share of killing life—how could one not be warned! The Mahāsāṃghika-vinaya states: If it was killed for a bhikṣu, all seven assemblies should not eat it; down to if killed for an upāsikā, none of the seven assemblies eat it likewise. Nowadays those who study the precepts mostly do not eat it, in the same manner as the Mahāyāna monks of India. There are those who study Mahāyāna rhetoric and take alcohol and meat as their practice and understanding; they are not accepted by either the Mahāyāna or Hīnayāna teachings, and enter of themselves into the ranks of butchers. Even heavenly demons and tīrthikas do not consume alcohol and meat; these [people] are merely generals and officers of Yama! The Dharmaguptaka Vinaya states: If the killer performs the ten unwholesome actions and kills for my sake, down to meat from places of great sacrifice, it must not be eaten; because when provisions are brought, the mind has no fixed master. Nowadays butchers slaughter indiscriminately, so according to the teaching there is no meat that may be eaten, which squarely proscribes eating meat. The Vinayamātṛkā is largely the same. The Vinaya states: If they maintain the ten virtues, they will never terminate the life of sentient beings for my sake; such [meat] may be eaten. Based on this, from what source could meat be obtained to consume? Only naturally dead animals. Even bird leavings incur an offense! The Laṅkāvatāra-sūtra states: Alcohol, meat, onions, garlic, and leeks of all kinds should not be tasted at all. Even worldly proverbs say that one should not drink tavern wine or eat market dried meat; how much more so for eminent monks who have left the world to take alcohol and meat as their intention—what they harbor in mind can easily be seen! The Vinayamātṛkā states: If one cooks timed, untimed, or seven-day medicine with alcohol and may consume it, it means that where there is no alcoholic nature it may be consumed. The medicinal alcohol of today causes confusion, intoxication, and stupor, having full vapor and flavor, and is consumed out of craving; if bitter poison were added, it would not be brought to the mouth. Through these two paths, examining and knowing their disposition, they are completely distant from the Way.