廣弘明集 26.10

26.10

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.