梵網經菩薩戒本疏 4.73

4.73

八、釋文者，三句：初、舉犯，二、正制，三、結罪。正制中二：先標制。「一切肉」者，通四生之身分。二、「斷大慈」下釋成制意，以有三失故。初、斷悲乖化失，《涅槃》云：夫食肉者，斷大慈大悲之種。此則食肉違害大悲性種，失自利也。眾生見捨失利他。又初乖化因，後失化果。又云：畜生見食肉人頭上有血光，念云：我身有肉，彼人食肉，彼若得我，要當食我。我遂怕怖而走。撿《入楞伽》、《涅槃》、《央屈經》等云云。又如《一切智光明仙人不食肉因緣經》中，廣顯食肉之失。彼仙人即是彌勒菩薩，當來成佛，制食肉犯重，具如彼說。二、「一切菩薩」下違行非人失，謂凡發菩提心行菩薩行，理應捨自身命以救眾生，何有反食眾生之肉？故不應也。三、「食肉得無量」下罪業非輕失，謂依《智論》食肉得殺生罪，以見殺生忍可故。又如說：肉非自然生，皆由斷命得，若人不斷肉，是即劫命賊。第三、結罪可知。

Eighth, in explaining the text, there are three phrases: first, raising the transgression; second, the explicit prohibition; third, the adjudication of the offense. In the explicit prohibition, there are two parts: first, stating the prohibition. 'All meat' applies throughout the bodily parts of [beings of] the four modes of birth. Second, from 'cuts off great compassion' onward, it explains the intent of the prohibition, which is due to three faults: First, the fault of cutting off compassion and running counter to transforming [beings]. The Nirvāṇa [Sūtra] says: 'Now, one who eats meat cuts off the seed of great benevolence and great compassion.' This means that eating meat violates and damages the seed-nature of great compassion, which is a loss of one's own benefit; and when sentient beings see them, they abandon them, which is a loss of benefiting others. Furthermore, initially it runs counter to the cause of transforming [beings], and later it loses the fruition of transforming [them]. It also says: 'When animals see a person who eats meat, there is a bloody glow above their head. They think: "There is meat on my body, and that person eats meat. If he catches me, he will surely eat me." Thereupon, terrified, they flee.' Check the *Laṅkāvatāra Sūtra*, the *Nirvāṇa Sūtra*, the *Aṅgulimālīya Sūtra*, and so forth, as they discuss this extensively. Moreover, as in the *Sūtra on the Causes and Conditions of the Omniscient Radiant Ṛṣi Not Eating Meat*, the faults of eating meat are expounded in detail. That ṛṣi was Maitreya Bodhisattva; when he attains Buddhahood in the future, he will establish that eating meat constitutes a major offense, fully as explained there. Second, from 'all bodhisattvas' onward is the fault of violating practice and not being human[e]. This means that anyone who arouses bodhicitta and engages in the bodhisattva practices ought in principle to renounce their own body and life to rescue sentient beings; how could they instead eat the meat of sentient beings? Therefore, it is improper. Third, from 'eating meat entails immeasurable' onward is the fault of the sinful karma not being light. That is to say, relying on the *Dazhidulun*, eating meat entails the offense of killing living beings, because seeing the taking of life, one condones it. Also, as it is said: 'Meat is not produced spontaneously; it is entirely obtained by severing life. If a person does not cut off meat, they are a thief who robs life.' The third, the adjudication of the offense, is understandable.