廣弘明集 26.10

26.10

有汝南周顒貽胤書曰。丈人所以未極遐蹈。惑在於不全菜耶。剉折之升鼎爼。網罟之興載冊。其來寔遠。誰敢干議。觀聖人之設膳羞。乃復為之品節。蓋以茹毛飲血與生民共始。縱而勿裁將無崖畔。善為士者豈不以恕己為懷。是各靜封疆罔相陵轢。況乃變之大者莫過死生。生之所重無過性命。性命之於彼極切。滋味之於我可賒。而終身朝晡資之以永歲。彼就怨酷莫能自列。我業長久。吁哉可畏。且區區微卵脆薄易矜。歂彼弱麑顧步宜愍。觀其飲啄飛沈使人憐悼。況可甘心撲揥加復恣忍吞嚼。至乃野牧成群閑豢重圈。量肉揣毛以俟支剝。如土委地。僉謂常理可為愴息。事豈一途。若云三世理誣。則幸矣。良快。如使此道果然。而受形未息。一往一來生死常事。雜報如家人天如客。過客日少在家日多。吾修信業未足長免。則傷心之慘行亦自念。丈人於血氣之類。雖不身殘。至於晨鳧沈鯉。不能不取備屠門。財貿之一經盜手。猶為廉士所棄。生性之一啟鸞刀。寧復慈心所忍。騶虞雖飢。非自死之草不食聞其風豈不使人多愧。胤獲書納之。遂絕血味。注百論十二門論。行於法俗。

Zhou Yong of Runan sent a letter to He Yin, saying: 'Why have you, venerable sir, not yet reached the furthest heights of detachment? Is your confusion due to not being entirely vegetarian? Chopping and dismembering creatures to fill cauldrons and meat platters, and the rise of nets and snares are recorded in ancient texts; their origin is indeed remote, and who would dare interfere to criticize it? Observing the culinary fare established by the sages, they also created regulations and moderation for it. This was because eating raw meat and drinking blood began together with humanity; if one gave free rein to it without moderation, there would be no boundary. How could one who is good at being a gentleman not cherish forgiving others as his inner disposition? This is so each respects boundaries without encroaching on or crushing the other. Moreover, of the great transformations, none exceeds life and death; of what life values, nothing exceeds existence. Existence is of utmost urgency to them, while fine flavors can be postponed for us. Yet day and night throughout one's whole life, one relies on them to prolong one's years. They suffer bitter cruelty and cannot voice their own grievance; our karmic burden will be long-lasting—alas, how terrifying! Furthermore, tiny and fragile eggs are delicate, thin, and easily pitied; those panting, frail fawns looking around as they walk ought to be commiserated. Seeing them drinking, pecking, flying, and diving makes one feel pity and grief; how much more so could one have the heart to swat and slaughter them, and furthermore indulge in cruelty by devouring and chewing them? Even to the point of herds grazing in the wild or confined in deep pens, having their flesh measured and coats inspected to await dismemberment and skinning, cast aside like dirt on the ground—all consider this an ordinary principle, which is truly lamentable. Does this involve only a single path? If one were to say the doctrine of the three times is false, that would indeed be fortunate and truly pleasant. But if this Way is true, and the assumption of physical form does not cease, coming and going in life and death is a constant affair. Mixed retributions are like one's home, while rebirths as humans and gods are like being a guest; the days of a passing guest are few, while the days at home are many. The faithful karma we cultivate is not yet enough to grant permanent exemption, and the sorrow of a broken heart will soon be our own experience. Although you, venerable sir, do not personally harm creatures with blood and breath, when it comes to morning ducks and diving carp, you cannot avoid procuring them from butcher shops. When property has once passed through the hands of a thief, it is still shunned by an upright gentleman; when a living creature has once encountered the butcher's knife, how could a compassionate heart endure it? Though the Zouyu is starving, it does not eat grass that has not died of itself; hearing of its standard, how could it not make one deeply ashamed?' He Yin received the letter and accepted it; he subsequently abstained from meaty flavors and wrote commentaries on the Śata-śāstra and Dvādaśanikāya-śāstra, which circulated among monks and laypeople.