[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 # 釋門自鏡錄 2.29 釋門自鏡錄 2.29 - **Language:** Classical Chinese ### [2.29.1](https://indike.org/pramana/in.bauddha.taisho.2083.2.29.1) 弟子蕭衍敬白諸大德等。 夫匡正佛法是黑衣事。 廼非弟子白衣所急。 但經教亦云。 佛法寄囑俗人。 是以弟子不得無言。 今諸大德僧尼開意聽受。 勿生疑閉。 凡出家人。 所以異於外道者。 正以信因信果。 信經所明信是佛說。 經言。 行十惡者受於惡報。 行十善者受於善報。 今出家人。 猶嗜飲酒噉食魚肉。 是則為行同於外道。 外道者執斷常見。 無因無果無施無報。 今佛弟子酣酒嗜肉。 不畏罪因不畏苦果。 即是不信因。 不信果。 與無施無報者復何以異。 此事與外道見同而有不及外道。 外道各信其師。 師所言是弟子言是。 師所言非弟子言非。 涅槃經言。 今日制諸弟子。 不得食一切肉。 戒律言。 飲酒犯波逸提。 今諸僧尼飲酒食肉。 此事違於師教。 是一不及外道。 又外道雖邪。 持牛狗戒。 既受戒已。 後更不犯。 今出家人既受戒已輕慢毀犯。 是二不及外道。 又外道雖復五熱炙身投淵赴火。 未必噉食眾生。 今出家人噉食魚肉。 是三不及外道。 又外道異學雖不當理。 各習師法無有覆藏。 今出家人噉食魚肉。 於所親者乃自和光。 於所疎者則皆隱避。 如是為行是四不及外道。 又外道各重其法。 乃至云不如我道真也。 於諸異人無所忌憚。 今出家人噉食魚肉。 或避同學。 或避弟子。 或避白衣。 或避寺官。 懷狹邪志。 崎嶇覆藏。 此五不及外道。 又復外道直情逕行能長自己徒眾惡。 不能長異部惡。 今出家人噉食魚肉。 或與白衣弟子。 之所聞見內無慚愧。 方飾邪說云。 佛教為法本存遠因。 在於即日未皆悉斷。 白衣愚癡聞是僧說。 謂真實語。 便復信受。 自行不善增廣諸惡。 是六不及外道。 又外道雖復非法說法。 各信經書死不違背。 今楞伽經云。 為利殺眾生以財網諸肉。 二業俱不善死墮叫喚獄。 何為以財網肉。 陸設罝罘。 水設網罟。 此是以網網肉。 若於屠殺人間以錢買肉。 此是以財網肉。 若令此人不以財網肉者。 習惡律儀。 捕害眾生。 此人為當專自供口。 亦復別有所擬。 若別有所擬向食肉者豈無殺分。 何得云我不殺生。 此是灼然違背經文。 是七不及外道。 又復外道同其法者和合。 異其法者苦治令行禁止。 莫不率從。 今出家人或為師長。 或為寺官。 自開酒禁。 噉食魚肉。 不復能得施其教誡。 纔欲發言。 他即譏刺。 身既有瑕。 不能伏物使復摩訶。 直爾止存所以在寺者乖違。 受道者放逸。 此八不及外道也。 又外道受人施與如已法受。 烏戒人受烏戒施。 鹿戒人受鹿戒施。 烏戒人終不覆戒受。 鹿戒施。 鹿戒人終不覆戒受烏戒施。 今出家人云。 我能精進我能苦行。 一時覆相誑諸白衣。 出則飲酒開眾惡門。 入則噉肉集眾苦本。 此九不及外道。 又復酒者是臭氣水穀失其正性。 成此別味。 眾生以罪業因緣故受此惡觸。 此非正真道法。 亦非甘露上味。 云何出家僧尼授白衣五戒。 令不飲酒。 令不妄語。 云何飜自飲酒。 違負約誓。 七眾戒。 八戒齋。 五篇七聚。 長短律儀。 於何科中。 而出此文。 若白衣人。 甘此狂藥。 猶當訶止。 云何出家人而應自飲。 墮尼羅浮陀地獄。 身如段肉。 無有識知。 此是何人皆飲酒者出家僧尼。 豈不可深信經教。 豈可不內愧猶服如來衣。 受人信施居處塔寺仰對尊像。 若飲酒食肉者。 不及居家。 在家人雖復飲酒噉肉。 無犯戒罪。 此一不及在家。 在家人雖復飲酒噉肉。 各有屋宅丘窟。 終不以此仰觸尊像。 此二不及在家。 在家人雖復飲酒噉肉。 終不吐洩寺舍。 此三不及在家。 在家人雖復飲酒噉肉。 無有譏嫌。 出家人若飲酒噉肉。 使人輕賤佛法。 此四不及在家。 在家人雖復飲酒噉肉。 門戶井竈各安其鬼。 > Your disciple Xiao Yan respectfully addresses the Venerable Ones: Rectifying the Buddha's Dharma is the duty of the black-robed \[clergy\]; it is indeed not the urgent concern of your white-robed disciple. Yet the sūtra teachings also state that the Buddha's Dharma is entrusted to laypeople; therefore your disciple cannot remain silent. Now may the Venerable monks and nuns open their minds to listen and accept this, not harboring doubts or closed hearts. That those who have left renunciation differ from the non-Buddhists is precisely because they believe in causes and effects, believe in what the sūtras clarify, and believe that these are the Buddha's words. The sūtras say that those who practice the ten unwholesome actions receive evil retributions, and those who practice the ten wholesome actions receive good retributions. Now those who have left renunciation still indulge in drinking wine and eating fish and meat; this conduct is identical to that of non-Buddhists. Non-Buddhists cling to views of annihilationism and eternalism, holding that there is neither cause nor effect, neither giving nor retribution. Now the Buddha's disciples indulge in wine and crave meat, fearing neither the cause of guilt nor the fruit of suffering; this is simply not believing in causes and not believing in effects. How is this any different from those who hold there is neither giving nor retribution? In this matter, their view is the same as that of non-Buddhists, and yet they fall short of non-Buddhists in several ways: Non-Buddhists each believe in their own teacher: what the teacher says is right, the disciple says is right; what the teacher says is wrong, the disciple says is wrong. The Mahāparinirvāṇa-sūtra says: 'Today I institute a rule for all disciples that they must not eat any meat.' The Vinaya says: 'Drinking wine incurs a prāyaścittika.' Now the monks and nuns drink wine and eat meat; this matter violates their Teacher's instructions. This is the first way they fall short of non-Buddhists. Furthermore, non-Buddhists, though deviant, uphold the bovine and canine vows; once they have received the vows, they do not violate them thereafter. Now those who have left renunciation, having received the precepts, treat them with contempt and transgress them. This is the second way they fall short of non-Buddhists. Furthermore, non-Buddhists, though scorching their bodies with five fires or throwing themselves into abysses and plunging into flames, do not necessarily devour sentient beings. Now those who have left renunciation devour fish and meat. This is the third way they fall short of non-Buddhists. Furthermore, non-Buddhists of other schools, though not according with the truth, each practice their teacher's dharma without concealment. Now those who have left renunciation devour fish and meat; among those who are close to them they blend in, while among those who are distant they hide and evade. Acting like this is the fourth way they fall short of non-Buddhists. Furthermore, non-Buddhists each value their own teaching, even saying, 'None is as true as our path'; before all different people they hold nothing in dread. Now those who have left renunciation devour fish and meat: sometimes they avoid their fellow students, sometimes they avoid their disciples, sometimes they avoid the white-robed laity, and sometimes they avoid monastery officers. Harboring narrow, devious intentions, they conceal themselves through winding paths. This is the fifth way they fall short of non-Buddhists. Furthermore, non-Buddhists act directly according to their inclinations; they can nurture the evils of their own followers, but cannot nurture the evils of other groups. Now those who have left renunciation devour fish and meat; before what their white-robed disciples hear and see, they have no inner shame, and instead embellish deviant discourses, saying, 'The Buddha's teaching as a principle originally envisions distant causes; as for the present day, it has not yet completely prohibited everything.' The foolish white-robed laity, hearing this spoken by monks, take it as truthful speech and thereupon believe and accept it, personally practicing unwholesomeness and augmenting all evils. This is the sixth way they fall short of non-Buddhists. Furthermore, non-Buddhists, though preaching what is not Dharma as Dharma, each believe in their scriptures and would die rather than transgress them. Now the Laṅkāvatāra-sūtra says: 'Killing living beings for profit, netting all meat with wealth—both actions are unwholesome, and at death one falls into the Raurava Hell.' What is meant by 'netting meat with wealth'? Setting snares and nets on land, and setting fishing nets in water—this is netting meat with nets. If one buys meat with money from butchers among people, this is netting meat with wealth. If one supposes that this person does not net meat with wealth, yet he adopts evil precepts and captures and harms living beings, would this person do so solely to feed his own mouth, or would he have other intentions as well? If he has other intentions, how could those who eat the meat be free from a share in the killing? How could they say, 'I do not kill living beings'? This clearly transgresses the sūtra text. This is the seventh way they fall short of non-Buddhists. Furthermore, non-Buddhists harmonize with those who share their teaching, and severely discipline those who differ from their teaching, commanding what is to be done and prohibiting what is not, so that none fail to comply. Now those who have left renunciation, whether acting as masters or as monastery officers, personally open the prohibition against wine and devour fish and meat; they are no longer able to administer admonitions. As soon as they want to speak, others mock and taunt them. Since their own persons have flaws, they cannot subdue others or make them practice the Great Vehicle. Simply letting things be, they merely tolerate conditions so that those residing in the monastery are at variance, and those receiving the Path become negligent. This is the eighth way they fall short of non-Buddhists. Furthermore, when non-Buddhists receive gifts from people, they receive them according to their own rules: those under the crow vows receive the crow-vow offerings; those under the deer vows receive the deer-vow offerings. A person under the crow vows never conceals his vows to receive the deer-vow offerings, nor does a person under the deer vows conceal his vows to receive the crow-vow offerings. Now those who have left renunciation say, 'I am capable of vigor; I am capable of asceticism,' temporarily concealing their appearance to deceive all the white-robed laity; when going out they drink wine, opening the gates of all evils, and when entering they devour meat, accumulating the root of all suffering. This is the ninth way they fall short of non-Buddhists. Furthermore, wine is a foul water-grain mixture that has lost its original nature to become this distinct taste. Sentient beings, on account of sinful karma, receive this foul contact. This is not the genuine Path or Dharma, nor is it the supreme flavor of amṛta. Why do ordained monks and nuns confer the five precepts on the white-robed laity, enjoining them not to drink wine and not to tell lies, yet conversely drink wine themselves, violating and breaking their sworn commitments? In the precepts for the seven classes, the eight precepts of fasting, the five categories and seven divisions, the long and short codes of discipline—under which heading does such a text appear? If white-robed people indulge in this mad medicine, one should still rebuke and stop them; how could those who have left renunciation drink it themselves? Falling into the Nirbudda Hell, their bodies will be like chunks of meat, devoid of consciousness. Who are these people? They are all ordained monks and nuns who drink wine. How can they not deeply believe in the sūtra teachings? How can they not feel inner shame, while still wearing the Tathāgata's robes, receiving the donations of the faithful from people, dwelling in stūpas and monasteries, and gazing up before the revered images? If they drink wine and eat meat, they fall short of householders: Although householders drink wine and devour meat, they commit no sin of violating precepts. This is the first way \[clergy\] fall short of householders. Although householders drink wine and devour meat, each has their own house, hill, or cave, and they never thereby look up and defile the revered images. This is the second way \[clergy\] fall short of householders. Although householders drink wine and devour meat, they never vomit or soil the monastery quarters. This is the third way \[clergy\] fall short of householders. Although householders drink wine and devour meat, they incur no criticism or suspicion; but if those who have left renunciation drink wine and devour meat, they cause people to disparage the Buddha's Dharma. This is the fourth way \[clergy\] fall short of householders. Although householders drink wine and devour meat, their gates, doors, wells, and stoves each pacify their own spirits. > — English (machine translation) (machine translation) ### [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) ### [2.29.3](https://indike.org/pramana/in.bauddha.taisho.2083.2.29.3) 而不悔過者一切大力鬼神。 亦應如此治問令增廣善眾清淨佛道。 若未為幽司之所治問。 猶在世者。 弟子蕭衍當如法治問驅令還俗隨時使役。 弟子蕭衍更白諸大德僧尼。 向已粗陳魚肉障累招致苦果。 今復重欲通白一言。 閻浮提壽云一百二十。 至於世間罕聞其人。 遷變零落無間宿少。 經言。 一念頃有六十剎那。 生死無常暫有諸根。 俄然衰滅。 三途等苦倏忽便及欲離地獄。 其事甚難。 威德清淨猶懼不免。 況於毀犯安可免乎。 諸大德僧尼當知此事。 凡食魚肉是魔境界行於魔行心不決定。 多有留難。 內外眾魔共相嬈作。 所以行者思念。 魚肉酒是魔漿故不待言。 凡食魚肉嗜飲酒者善神遠離。 內無正氣。 如是等人法多衰惱。 若心決定蔬食苦到。 大悲熏心。 如是等人多為善力。 所扶法多堪能。 諸大德今日已去善相開導。 令未得者今去皆得若已集行願固志力若未曾行願皆改革今日相與共為菩提種子。 勿怪弟子蕭衍向來所白。 于時僧尼一千四百四十八人。 集華林殿前。 令光宅寺雲法師昇座講涅槃經四相品四分之一。 陳食肉者斷大慈種義。 御親席地在高座北。 後又集義學僧尼二百人。 於華光殿。 令諸律學沙門昇高座。 御地鋪而坐制旨。 問曰。 集大眾求律中意。 聞諸僧道。 律中無斷肉法。 又無懺悔食肉法。 諸律師從來作若為開導。 使人致有此疑。 律師法超奉答。 教是一而人取不同。 律雖許三種淨肉。 意欲永斷。 何以知之。 先明斷十種不淨。 次令食三種淨肉。 末令食九種淨肉。 如是漸制。 便是意欲永斷。 又問僧辯。 答但教有淺深。 階級引物。 理當是過。 但教未極。 又問。 其食肉者為是慈悲心無慈悲心。 答此非慈悲。 又問。 律教欲使人出離不。 答令人出離。 又問。 食肉得出離否。 答不得。 又問寶度律師如何。 答曰。 愚短所解只是漸教。 所以律文許噉三種淨肉。 若涅槃究竟不許食肉。 若利根者於三種淨肉教即得不食。 若鈍根人方待後教。 又問法寵比丘。 若爾眾僧何故有食。 答曰。 不應食。 但食欲情深。 又問。 云何懺悔。 答懇惻至心是為懺悔。 又問。 懺竟食不。 答無明多者或亦不免。 又問。 先道懺悔而猶噉食。 此是知而故犯。 非謂慚愧。 若使先時不知或是過誤後方起愧。 乃是慚愧。 又復慚愧不得重犯。 如其重犯罪更彌大。 帝與諸大德往返數飜。 皆不能答。 又勅景猷昇高座。 讀楞伽鴦掘摩羅涅槃等經。 明斷肉義。 唱經文竟設會畢出。 其晚又勅右衛率周捨曰。 法寵所言慚愧而食眾生。 此是經中所明羅剎女婦云。 我念汝我食汝。 法寵此心即是經之羅剎。 又勅捨云。 僧辯所道自死肉。 若如此說。 鴟鵶鳩鴿處空不死那不見有一自死者。 麞鹿雉兔充滿野澤。 亦不曾見有一自死者。 而覓死肉其就屠殺家。 覓死魚必就其罟網處。 經言買肉與自殺此罪一等。 我本不自為。 正為諸僧尼作離罪因緣。 又勅捨云。 眾生所以不可殺。 凡一眾生具八萬戶蟲。 經亦說有八十億萬戶蟲。 若斷一眾生命即是斷八萬戶蟲命。 自死眾生又不可食者。 前所附蟲雖已滅謝。 後所附蟲其數復眾。 若煮若炙此新附蟲皆無復命。 利舌端少味害無量眾生。 其中小者非肉眼能觀。 其中大者灼然共見。 滅慈悲心增長惡毒。 此實非沙門釋子所可應行。 又勅捨云。 眾僧食肉既犯性罪。 又傷戒律。 以此為言。 有兩重罪。 若是學問眾僧食肉者。 此為惡業。 復倍於前。 所以如此。 既親違經教。 為人講說。 口稱慈悲。 心懷毒害。 非是不知。 知而故犯。 言行相違。 即成詭妄。 論學問食肉。 即罪有三種。 所以貴於解義。 正為如說修行。 反復噉食魚肉。 侵酷生類。 作惡知識。 起眾冤對。 > And if they do not repent of their faults, all the mighty ghosts and spirits should likewise interrogate and punish them, so as to augment the multitude of the good and purify the Buddha-Path. If they have not yet been interrogated and punished by the underworld tribunal and are still in the world, I, your disciple Xiao Yan, shall interrogate and punish them in accordance with the law, expelling them into secular life and subjecting them to labor as needed. Your disciple Xiao Yan further addresses all the Venerable monks and nuns: I have just roughly set forth how fish and meat cause obstacles and encumbrances that incur bitter retribution. Now I wish once more to address you all with a word. The lifespan in Jambudvīpa is said to be one hundred and twenty years, yet one rarely hears of such a person in the world. Transitions and decays happen without pause, whether to the old or the young. A sūtra says: 'Within the space of a single thought-moment there are sixty kṣaṇas.' Saṃsāra is impermanent; one possesses the faculties only temporarily, and suddenly they decline and perish. The sufferings of the three paths and the like arrive in an instant; to wish to escape hell is exceedingly difficult. Even those of pure, majestic virtue still fear they may not escape; how much less could those who violate and break \[the precepts\] possibly escape? Venerable monks and nuns, you ought to know this matter: consuming fish and meat belongs entirely to the realm of Māra; it is to engage in the conduct of Māra. The mind will be unsettled, with many obstructions, and the hosts of māras within and without will conspire to trouble you. Therefore practitioners should reflect: it goes without saying that fish, meat, and liquor are the broth of Māra. Those who consume fish and meat and crave liquor are abandoned by the good spirits and lack correct energy within. For such persons, the Dharma mostly wanes into distress. If one’s mind is resolved, eating vegetarian food with utmost austerity, and great compassion perfumes one's mind, such persons are mostly supported by the power of goodness, and their Dharma will mostly be capable. Venerable ones, from this day forward, guide one another well! Cause those who have not yet attained it to attain it from now on. If you have already cultivated this practice, strengthen your resolve and power; if you have never practiced it, reform completely. Today let us together make seeds of bodhi. Do not take offense at what your disciple Xiao Yan has addressed to you." At that time, 1,448 monks and nuns gathered before the Hualin Hall. Dharma Master Yun of Guangzhai Monastery was ordered to ascend the high seat and preach one quarter of the "Chapter on the Four Marks" from the Nirvāṇa Sūtra, expounding the principle that eating meat cuts off the seed of great compassion. The Emperor himself sat on a mat on the ground to the north of the high seat. Later, two hundred doctrinal monks and nuns were also gathered at the Huaguang Hall. Monks learned in the Vinaya were ordered to ascend the high seat. The Emperor spread a mat on the ground, sat down, and issued an inquiry by imperial decree. He asked: "We have gathered the great assembly to investigate the meaning in the Vinaya. We hear monks say that in the Vinaya there is no regulation against eating meat, nor is there a rite of repentance for eating meat. How have you Vinaya masters guided people up to now, so as to cause people to harbor such doubts?" Vinaya Master Fachao answered reverently: "The teaching is one, but people receive it differently. Although the Vinaya permits three kinds of pure meat, the intention was to prohibit it forever. How do we know this? First it clarifies the prohibition of ten kinds of impure meat, next it causes one to eat the three kinds of pure meat, and finally it causes one to eat the nine kinds of pure meat. Such gradual prohibition indeed shows the intention was to cut it off forever." \[The Emperor\] also asked Sengbian. He replied: "It is only that the teachings have shallow and deep levels, guiding beings through progressive stages. In principle it is indeed an error, but the teaching had not yet reached its culmination." \[The Emperor\] asked again: "Does one who eats meat have a mind of compassion or no mind of compassion?" He replied: "This is not compassion." He asked again: "Does the Vinaya teaching intend to make people achieve liberation or not?" He replied: "It makes people achieve liberation." He asked again: "Does one who eats meat attain liberation or not?" He replied: "They do not." He also asked Vinaya Master Baodu: "What about you?" He replied: "What my foolish, deficient understanding grasps is that it is simply a gradual teaching. That is why the Vinaya text permits eating the three kinds of pure meat. In the Nirvāṇa \[Sūtra\], it ultimately does not permit eating meat. Those of sharp faculties, upon the teaching of the three kinds of pure meat, immediately cease to eat it; those of dull faculties await the later teaching." He also asked the bhikṣu Fachong: "If so, why do the monks still eat it?" He replied: "They should not eat it, but their desire for food runs deep." He asked again: "How should one repent?" He replied: "Sincerity and utmost earnestness of heart constitute repentance." He asked again: "After repenting, do they eat it or not?" He replied: "Those with much ignorance perhaps cannot avoid it." \[The Emperor\] said again: "To profess repentance beforehand and yet consume it nonetheless—this is to know and intentionally violate; it cannot be called shame. If beforehand one did not know, or if it was an inadvertent error, and only afterward did shame arise, that is genuine shame. Furthermore, once ashamed, one must not violate it again. If one violates it again, the sin is even greater." The Emperor went back and forth with the Venerable ones several times, and none could answer. He then ordered Jingyou to ascend the high seat and read such sūtras as the Laṅkāvatāra, Aṅgulimāla, and Nirvāṇa, clarifying the principle of prohibiting meat. After chanting the sūtra texts, the assembly concluded and they dispersed. That evening he also commanded the Leader of the Right Guards, Zhou She, saying: "What Fachong said about being ashamed while eating sentient beings—this is the female rākṣasa described in the sūtras who says, 'I love you, and I eat you.' Fachong’s mindset is precisely the rākṣasa of the sūtra." He also commanded She, saying: "Regarding what Sengbian said about meat from an animal that died naturally—if it were as he says, how is it that kites, crows, doves, and pigeons that dwell in the sky and are not immortal are never seen to die of themselves? Roes, deer, pheasants, and hares fill the fields and marshes, yet one has never seen a single one die of itself. Yet when people look for meat from a dead animal, they go to the slaughterhouse; when they look for dead fish, they inevitably go to the nets. The sūtras say that buying meat and killing it oneself are sins of the same order. I originally did not do this for myself; it is solely to create conditions for the monks and nuns to leave sin behind." He also commanded She, saying: "The reason why sentient beings must not be killed is that every single sentient being possesses eighty thousand families of worms; the sūtras also say there are eighty billion families of worms. If one cuts short the life of a single sentient being, one cuts short the lives of eighty thousand families of worms. As for why sentient beings that died naturally also must not be eaten: although the worms previously attached to them have already perished, the number of worms attached afterward is again vast. If boiled or roasted, none of these newly attached worms will survive. For a tiny taste on the tip of the tongue, one harms immeasurable sentient beings. Those among them that are small cannot be viewed with the fleshy eye; those that are large are clearly visible to all. This destroys the mind of compassion and increases malignant poison. This is truly not something that a śramaṇa, a disciple of the Śākya, should practice." He also commanded She, saying: "When the monks eat meat, they violate a precept of natural wrongdoing and also damage the Vinaya precepts. Speaking on this basis, there is a double sin. If it is learned monks who eat meat, this evil karma is twice as great as before. Why is this so? They personally violate the sūtra teachings, yet expound them to others; their mouths speak of compassion, yet their hearts harbor venomous harm. It is not that they do not know; they know and intentionally violate it. Words and actions contradict each other, thus becoming deception and falsehood. In terms of learning and eating meat, the sins are of three kinds. The reason why understanding the meaning is valued is precisely for practicing according to the teaching. Yet on the contrary, they consume fish and meat, cruel and oppressive to living beings, acting as bad spiritual friends and giving rise to many enmities." > — English (machine translation) (machine translation) ### [2.29.4](https://indike.org/pramana/in.bauddha.taisho.2083.2.29.4) 墜墮地獄。 疾於鑽矛。 凡出家人實宜深思。 又勅捨云。 聲聞受律儀戒。 本制身口七支。 一受已後乃至睡眠悶等。 律儀恒生念念得未曾得律儀。 所以爾者。 睡眠等非起惡心。 故不損不失乃至常生。 若起欲殺心。 於聲聞法。 雖不失身口戒。 而於戒有損。 非唯損不殺戒。 亦兼污餘戒。 至於手挾齒齧動身口業。 則失身口戒。 爾時律儀無作即斷不續。 既失不殺戒亦污餘戒。 所以爾者。 旃陀羅人為屠肉時為何等人殺。 正為食肉者。 若食肉者即有殺分。 於不殺戒即成有缺。 若謂於善律儀受殺生分。 於不殺戒無有缺者。 是為不善律儀人持八戒齋。 是惡律儀猶應相續。 若惡律儀人持八戒齋。 惡律儀不復相續者。 是知善律儀人受諸殺分。 是不殺戒即時便缺。 別解脫戒不復解脫。 惡律儀人無論持八戒齋。 但起一念善心。 惡律儀即斷。 若一念不斷。 多念亦應不斷。 若多念斷是知一念時斷。 善律儀人其事亦爾無論受諸殺分。 有少殺分不殺律儀即時亦斷。 菩薩人持心戒故知。 無有食眾生理。 若缺聲聞戒。 終不免地獄等苦。 > "They will plummet into hell faster than a piercing spear. Truly, all renunciants ought to reflect deeply on this." He also commanded She, saying: "When a śrāvaka receives the discipline precepts, they originally regulate the seven actions of body and speech. Once received, even during sleep, fainting, and so forth, the discipline constantly arises, and from thought-moment to thought-moment one attains unprecedented discipline. Why is this? Sleep and the like do not give rise to evil thoughts; therefore the precepts are not damaged or lost, and indeed constantly arise. If one gives rise to a thought of wishing to kill, under the śrāvaka Dharma, although one does not lose the precepts of body and speech, there is damage to the precepts. It does not merely damage the precept against killing, but also defiles the other precepts. When it comes to clasping with the hands or biting with the teeth, activating the karma of body and speech, one loses the precepts of body and speech. At that time, the unmanifest discipline is immediately severed and does not continue. Having lost the precept against killing, one also defiles the remaining precepts. Why is this? When a caṇḍāla slaughters meat, for what kind of people does he kill? Precisely for those who eat meat. If one eats meat, one partakes in the killing, and in the precept against killing there is thus a deficiency. If one were to claim that partaking in the share of killing while possessing wholesome discipline does not cause a deficiency in the precept against killing, then for a person of unwholesome discipline who observes the eightfold fast, that evil discipline should still continue. If an evil-disciplined person observing the eightfold fast no longer continues in evil discipline, then one knows that when a person of wholesome discipline receives shares of killing, that precept against killing is instantly breached; the prātimokṣa precept is no longer liberating. For a person of evil discipline, regardless of whether they observe the eightfold fast, as soon as a single thought of good arises, the evil discipline is severed. If it were not severed in a single thought-moment, it would also not be severed in many thought-moments; if it is severed in many thought-moments, one knows it is severed at the time of a single thought-moment. For a person of wholesome discipline the matter is also like this: regardless of receiving various shares of killing, if there is even a small share of killing, the discipline of non-killing is immediately severed as well. Bodhisattvas maintain the mind-precepts; therefore they know that in principle there is no such thing as eating sentient beings. If one breaches the śrāvaka precepts, in the end one cannot escape the sufferings of hell and the like." > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2083~en-mt.2.29.1) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2083.2.29](https://indike.org/pramana/in.bauddha.taisho.2083.2.29) · Pramāṇa