廣弘明集 26.123

26.123

They were all once your relatives; / [their flesh] is vile, defiled, and impurely commingled, / produced and grown from impurity; / on smelling its stench, all [creatures] are terrified. / All meat, scallions, / and various leeks, garlic, and the like, / as well as various intoxicants that cause heedlessness, / a practitioner should constantly avoid. / One should also always stay away from sesame oil / and beds with perforations, / because the tiny insects within them / are exceedingly terrified. / Eating and drinking generate heedlessness; / heedlessness generates various conceptual thoughts; / from thoughts arises greed and desire: / therefore, one should not eat [meat]. / It is through eating that greed and desire arise; / greed makes the mind infatuated; / infatuation increases cravings and desires; / and [one] does not gain liberation from birth and death. / Killing sentient beings for the sake of profit / and netting various meats with wealth— / both of these are evil deeds; / at death, one falls into the Raurava Hell. / If there were no notion of instruction, seeking, or intention, / there would be no 'threefold pure meat'; / it does not exist without a cause: / therefore, one should not eat [meat]. / Those practitioners / entirely keep far away from it on account of this. / The Buddha World-Honoured Ones of the ten directions / all reprove it alike. / Eating one another in turn, / at death they fall among the kinds of tigers and wolves; / foul-smelling, filthy, and abominable, / wherever born they are constantly foolish and dim. / Many are born among the caṇḍālas, / the huntsmen, and the ḍomba castes, / or born as ḍākinīs / and various carnivores, / rākṣasas, wild cats, and the like, / taking birth all across their midst. / In the Hastikakṣya, the Mahāmegha, / the Aṅgulimālīya, / and in this Laṅkāvatāra-sūtra, / I have entirely prohibited and cut off meat. / [It is] reproved by the buddhas, bodhisattvas, / and śrāvakas; / having eaten it, one lacks shame and conscience, / and life after life is constantly foolish and dark. / Previously it was taught regarding seeing, hearing, and suspecting; / now all meat is entirely cut off. / Through deluded conceptualization without awareness, / one is therefore born in places where meat is eaten. / Just like the fault of that greed and desire, / which obstructs noble liberation, / liquor, meat, scallions, leeks, and garlic / all serve as obstructions to the noble path. / Sentient beings of future ages, / speaking foolishly about meat, / will say: 'This is pure and without fault; / the Buddha permits us to eat it.' / Eating should be thought of as taking medicine, / or like eating the flesh of one's own child; / knowing contentment, produce revulsion and renunciation; / a practitioner should practice begging for food. / For those who abide peacefully in a mind of loving-kindness, / I declare that they constantly maintain revulsion and renunciation. / With tigers, wolves, and various vicious beasts, / one could always associate and dwell together; / but if one consumes blood and flesh, / sentient beings will all be terrified. / Therefore, a practitioner, / with a mind of loving-kindness, does not eat meat. / Eating meat is devoid of loving-kindness and wisdom; / it turns forever away from true liberation / and contradicts the noble outward marks: / therefore, one should not eat [it]. / Attaining birth into the brāhmaṇa caste, / and among various places of practice, / in wise, wealthy, and noble families— / this stems from not eating meat.