[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [釋門自鏡錄](https://indike.org/pramana/in.bauddha.taisho.2083) › 2.29.2 # 釋門自鏡錄 2.29.2 釋門自鏡錄 2.29.2 - **Language:** Classical Chinese ### [2.29.2](https://indike.org/pramana/in.bauddha.taisho.2083.2.29.2) 出家人若飲酒噉肉。 臭氣熏蒸一切善神皆悉遠離。 一切眾魔皆悉歡喜。 此五不及在家人。 在家人雖復飲酒噉肉。 自破財產不破他財。 出家人飲酒噉肉。 自破善法破他福田。 是六不及在家人。 在家人雖復飲酒噉肉。 皆是自力所辦。 出家人若飲酒噉肉。 皆他信施。 是七不及在家人。 在家人雖復飲酒噉肉。 是常罪業更非異事。 出家人若飲酒噉肉。 眾魔外道各得其便。 是八不及在家人。 在家人雖復飲酒噉肉。 猶故不失世業。 大耽昏者。 此即不得。 出家人若飲酒噉肉。 若多若少皆斷佛種。 是九不及在家人。 又食肉者斷大慈種。 凡大慈者令一切眾生同得安樂。 若食肉者一切眾生皆為冤對。 同不安樂。 若食肉者是遠離聲聞辟支佛法。 遠離菩薩佛果法。 遠離菩提涅槃法。 若食肉者障生六欲天。 何況四禪四空三十七品六波羅蜜法。 亦障四弘誓願四攝法一切三昧五眼十力乃至無上菩提。 何以故。 若食肉者障菩提心。 無菩薩法。 無四無量心。 無大慈大悲。 以是因緣。 佛子不續。 所以經言。 食肉者斷大慈種。 諸出家人。 雖復不能行大慈大悲。 究竟菩薩行成就無上菩提。 何為不能忍此腥臭修二乘道。 至於豺犬野干。 皆知嗜肉。 人最有知。 勝諸眾生。 何與此等同甘臭穢。 如前所說。 此皆遠事。 未為近切。 諸大德僧尼。 若噉食眾生者。 是魔行是地獄種。 是恐怖斷命燒煮因緣。 是割剝皮肉。 斷截手足。 破腹刳膓。 碎髓抉目。 貧窮下賤。 凍餓醜陋。 聾盲瘖瘂。 手足跛蹇癰疽。 一切病苦。 一切生死。 皆因是行。 乃至黑繩叫喚寒熱。 阿鼻餓鬼畜生無量極苦。 皆是殺業受如此報。 復當思一大事。 若噉食眾生父母。 眾生亦報食其父母。 若噉其子眾生亦復報噉其子。 如是冤對報相噉食。 歷劫長夜無有窮已。 如經說。 有一女人。 五百世害狼兒。 狼兒亦五百世害其子。 又有女人。 五百世斷鬼命根。 鬼亦五百世斷其命根。 此是經說。 不可不信。 其餘相報準例可知。 又有一大事。 當應信受。 從無始已來至于今生。 經歷六道。 備諸果報。 一切親緣遍一切處。 直以經生歷死。 神明隔障是諸眷屬不復相識。 今日眾生或經是父母師長兄弟姊妹兒孫朋友而今日無道眼力。 不能分別。 還相噉食不自覺知。 噉食之時此物有靈。 即生忿恨。 還成冤對。 向者至親還成至冤。 如是之事。 豈可不思。 暫爭口舌端一時少味。 永與宿親長為冤對。 可為痛心。 難以言說。 又復當思一事。 凡噉食眾生。 是一切眾生冤家如是。 冤家遍滿六道。 若欲修行。 皆為障難。 一理中障二事中障何者理中障。 以業因緣自生障難。 令此行人愚癡無慧。 不知出要無有方便。 設值善知識不能信受。 設復信受不能習行。 事中障者此諸冤對。 或在惡鬼毒獸中。 或在神龍天魔中。 如此處處來作留難。 設遇善友深心信受。 適欲修行。 便復難起。 或引入邪道。 或惱令心亂。 修戒定慧。 修諸功德。 常不清淨。 常不滿足。 皆是舊冤起諸對障。 如是之事。 又宜深思。 弟子蕭衍又敬白諸大德僧尼。 弟子蕭衍於十方佛法僧前。 與諸僧尼共申約誓。 今日集會此是大事因緣。 非直一切諸佛在此一切法僧在此。 諸天護世四王金剛密迹摩醯首羅散脂大將十方一切八部龍神有大神足。 有大威德。 皆應在此側塞虛空。 如是幽顯莫不鑑觀。 古人有言。 非知之難。 其在行之。 弟子蕭衍今日當先發誓以明本心。 從今已去至于道場。 若飲酒放逸起諸婬佚。 欺誑妄語噉食眾生。 乃至飲於乳蜜及以酥酪。 願一切鬼神先當苦治蕭衍身。 然後將付地獄閻羅王。 與種種苦。 乃至眾生皆成佛盡。 弟子蕭衍猶在阿鼻地獄中。 僧尼若有飲酒食肉者。 > If renunciants drink alcohol and eat meat, the foul stench steams and billows up so that all good spirits depart far away, while all the hordes of Māra rejoice. This is the fifth way in which they are inferior to householders. Although householders also drink alcohol and eat meat, they ruin their own property and do not ruin the property of others; when renunciants drink alcohol and eat meat, they ruin the good teachings for themselves and ruin the field of merit for others. This is the sixth way in which they are inferior to householders. Although householders also drink alcohol and eat meat, it is entirely provided through their own efforts; when renunciants drink alcohol and eat meat, it is entirely from the donations of the faithful. This is the seventh way in which they are inferior to householders. Although householders also drink alcohol and eat meat, it is an ordinary sinful karma and nothing out of the ordinary; when renunciants drink alcohol and eat meat, the hordes of Māra and non-Buddhists all find their opportunity. This is the eighth way in which they are inferior to householders. Although householders also drink alcohol and eat meat, they still do not lose their worldly livelihoods—though those who are heavily mired in stupor fail even at this; when renunciants drink alcohol and eat meat, whether much or little, they utterly cut off the seed of Buddhahood. This is the ninth way in which they are inferior to householders. Furthermore, one who eats meat cuts off the seed of great benevolence. In general, great benevolence causes all sentient beings equally to attain peace and happiness. If one eats meat, all sentient beings become one's adversaries, and all are equally deprived of peace and happiness. If one eats meat, one strays far from the teachings of śrāvakas and pratyekabuddhas, strays far from the bodhisattva's fruition of Buddhahood, and strays far from the teachings of bodhi and nirvāṇa. If one eats meat, it obstructs rebirth in the six desire heavens, not to mention the four dhyānas, the four formless attainments, the thirty-seven factors of awakening, and the six pāramitās; it also obstructs the four great vows, the four means of embracing, all samādhis, the five eyes, the ten powers, and even unsurpassed bodhi. Why is this? If one eats meat, it obstructs the bodhimind; there are no bodhisattva teachings, no four immeasurable minds, and no great benevolence or great compassion. Because of these causes and conditions, the lineage of the sons of the Buddha is broken. Therefore the sūtras state: 'One who eats meat cuts off the seed of great benevolence.' Although you renunciants may not be able to practice great benevolence and great compassion, bring bodhisattva practice to perfection, and accomplish unsurpassed bodhi, why can you not endure this rank stench and cultivate the path of the Two Vehicles? Even jackals, dogs, and foxes know to relish meat; humans possess the greatest understanding and surpass all sentient beings—why should you share in relishing such foul stench alongside these beasts? As stated before, these are all remote matters, not yet immediate and pressing. Venerable monks and nuns! If one devours sentient beings, this is the conduct of Māra and the seed of hell. It is the causal condition for terrifying loss of life, scorching, and boiling; it is having one's skin and flesh flayed and peeled, one's hands and feet hacked off, one's belly ripped open and bowels scooped out, one's marrow crushed and eyes gouged out; it is poverty, lowliness, freezing, starving, ugliness, deafness, blindness, muteness, lameness, crippled limbs, carbuncles, and ulcers. All painful suffering and all saṃsāra arise from this conduct, down to the Black Rope, Crying, cold and heat, and the immeasurable extreme torments of Avīci, hungry ghosts, and beasts—all are the result of killing karma received as such retribution. Furthermore, you should contemplate a great matter: if one devours the parents of sentient beings, sentient beings will also devour one's parents in retribution; if one devours their children, sentient beings will likewise devour one's children in retribution. In this way, adversaries devour each other in retribution through long kalpas and endless night without cessation. As a sūtra states: there was a woman who killed the young of a wolf for five hundred lifetimes, and the wolf also killed her children for five hundred lifetimes. There was also a woman who cut off the life-root of a ghost for five hundred lifetimes, and the ghost likewise cut off her life-root for five hundred lifetimes. This is spoken in the sūtras and cannot but be believed; the rest of reciprocal retribution can be understood by analogy. Furthermore, there is another great matter that ought to be faithfully accepted: from the beginningless past down to this present life, we have passed through the six destinies and undergone every kind of retribution. All our close relatives have pervaded every place; simply because of passing through births and undergoing deaths, our conscious spirits are separated by barriers so that these kin no longer recognize one another. Today's sentient beings may have previously been our fathers, mothers, teachers, elders, brothers, sisters, children, grandchildren, and friends, yet today we lack the power of the eye of the Way and cannot discern them. We turn around and devour each other without realizing it ourselves. At the time of being devoured, this creature possesses a spirit; it immediately conceives resentment and hatred, turning once again into an adversary. What was once a most intimate relative turns once again into a foremost adversary! How could one fail to contemplate such a matter? For the brief satisfaction of the tongue and palate, a momentary trifle of flavor, to become adversaries forever with past relatives—this is truly heartbreaking, beyond words! Furthermore, you should contemplate another matter: anyone who devours sentient beings makes enemies of all sentient beings in this manner. These enemies pervade the six destinies; if one wishes to practice, they all become obstacles and difficulties. There are two kinds: obstacles in principle, and obstacles in phenomena. What are obstacles in principle? Through the causal conditions of karma, obstacles and difficulties arise of themselves, causing this practitioner to be foolish and lacking in wisdom, ignorant of the essential escape and devoid of expedient means. Even if meeting a good friend, they cannot faithfully accept \[their teachings\]; even if they faithfully accept them, they cannot practice them. As for obstacles in phenomena: these adversaries may be among evil ghosts and venomous beasts, or among divine nāgas and heavenly māras; in such various places they come to create hindrances. Even if one meets a good friend and faithfully accepts \[the Dharma\] with deep resolve, just as one is about to practice, difficulties arise again: either they lead one into heterodox paths, or they torment one to confuse the mind. In cultivating morality, concentration, and wisdom, and in cultivating all merits, one is constantly impure and never fulfilled. All these are past adversaries raising various retaliatory obstacles. Such matters should also be contemplated deeply. Your disciple Xiao Yan again respectfully addresses the venerable monks and nuns: your disciple Xiao Yan, before the Buddha, Dharma, and Saṃgha of the ten directions, joins with all monks and nuns to declare an oath. Today's assembly is a matter of great causes and conditions: not only are all Buddhas present here, and all the Dharma and Saṃgha present here, but the devas, the Four World-Protecting Kings, Guhyakapada Vajra, Maheśvara, General Saṃjñeya, and all the nāgas and spirits of the eight classes throughout the ten directions who possess great supernatural power and great majesty and virtue must all be present here, packing the empty sky. In this way, both the unseen and visible without exception observe and witness. The ancients had a saying: 'It is not knowledge that is difficult; the difficulty lies in putting it into practice.' Your disciple Xiao Yan shall today take the vow first to make clear my original resolve: from this day forward until reaching the bodhimanda, if I should drink alcohol, indulge in heedlessness, arouse lustful debauchery, deceive with false speech, devour sentient beings, or even drink milk, honey, butter, and curds, I vow that all ghosts and spirits shall first bitterly punish Xiao Yan's body, and then deliver me to King Yama of the hells to undergo various torments; even until all sentient beings have completely attained Buddhahood, may your disciple Xiao Yan remain in the Avīci Hell! If among the monks and nuns there are those who drink alcohol and eat meat— > — English (machine translation) (machine translation) - [Previous: 2.29.1](https://indike.org/pramana/in.bauddha.taisho.2083.2.29.1) - [Next: 2.29.3](https://indike.org/pramana/in.bauddha.taisho.2083.2.29.3) - [Up: 2.29](https://indike.org/pramana/in.bauddha.taisho.2083.2.29) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2083~en-mt.2.29.2) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2083.2.29.2](https://indike.org/pramana/in.bauddha.taisho.2083.2.29.2) · Pramāṇa