諸經要集 17.6

17.6

夫酒為放逸之門。大聖知其苦本。所以遠酣肆離酒緣。棄醉朋近法友。出昏門入惺境。肉是斷大慈之種。大聖知其殺因。所以去腥臊淨身口。噉蔬菜懲心神。招慈善感延年。故俗禮記云。見其生不忍其死。聞其聲不食其肉。斯亦不殺之義也。若使噉食酒肉之者即同畜生。豺狼禽獸。亦即具殺一切眷屬。食噉諸親及讐怨報。歷劫長夜無有窮已。如婆沙論說。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。故知經歷六道備受怨報。或經為師長。或是父母。或是兄弟。或是姊妹。或是兒孫。或是朋友。今是凡身。各無道眼。不能分別。還相噉食不自覺知。噉食之時。此物有靈。即生瞋恨還成怨讐。骨肉至親反變成怨。如是之事。豈可不思。暫爭舌端一時少味。永與怨親長為怨對。可為痛心。難以言說。是故涅槃經云。一切肉者悉斷。及自死者猶斷。何況不自死者。又楞伽經云。為利殺眾生。以財網諸肉。二業俱不善。死墮叫呼獄。何謂以利網肉。陸設罝罘水設網罟。此是以利網肉。何謂以財網肉。若於屠殺人。間以錢買肉。此是以財網肉。若今此人。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。斷大慈種障不見佛也。

Alcohol is the gateway to negligence; the Great Sage knew it to be the root of suffering. Therefore, one should stay far away from heavy drinking and abandon conditions for alcohol, discard drunken companions and approach companions in the Dharma, exit the gate of darkness, and enter the realm of clarity. Meat cuts off the seed of great compassion; the Great Sage knew it to be the cause of killing. Therefore, one should cast away the fishy and rank and purify body and speech, consume vegetables and discipline mind and spirit, invite compassion, and resonate with prolonging life. Thus the secular Book of Rites says: 'Seeing them alive, one cannot bear to see them die; hearing their cries, one cannot bear to eat their meat.' This is also the principle of not killing. If one eats meat and drinks alcohol, one is no different from beasts, jackals, and wolves, birds and beasts; it is also tantamount to killing all of one's relatives, eating one's kinsmen, and retaliating against enemies, endlessly through kalpas and long nights without limit. As the Vibhāṣā-śāstra states: There was a woman who harmed a wolf's cub for five hundred lifetimes, and the wolf's cub also harmed her child for five hundred lifetimes. There was also a woman who severed a ghost's life-faculty for five hundred lifetimes, and the ghost also severed her life-faculty for five hundred lifetimes. Thus we know that wandering through the six realms, one undergoes all manner of enmity and retribution. They may have been one's teachers or elders, or parents, or brothers, or sisters, or children and grandchildren, or friends. Now, in ordinary mortal bodies, lacking the Dharma-eye, we cannot distinguish them, and we eat each other without realizing it. At the time of eating, this creature possesses consciousness; it immediately gives rise to anger and resentment, becoming an enemy again. Flesh-and-blood dearest kin conversely turn into foes. How could one not reflect on such matters? For a momentary quarrel on the tip of the tongue and a fleeting small taste, to become an adversary of enmity and kinship forever—this is truly heart-rending, difficult to express in words. Therefore, the Nirvāṇa-sūtra says: 'All meat must be abstained from; even [meat from animals] that died of themselves must still be abstained from, let alone that which did not die of itself.' Furthermore, the Laṅkāvatāra-sūtra states: 'Killing sentient beings for profit, netting various meats with wealth: both karmas are unwholesome, and at death, one falls into the Raurava Hell.' What does it mean to net meat for profit? Setting nets and snares on land and setting nets and traps in water—this is netting meat for profit. What does it mean to net meat with wealth? If one buys meat with money from a slaughterer—this is netting meat with wealth. If this person today did not net meat with wealth, [the slaughterer], practicing evil rules of conduct, capturing and harming sentient beings—would this person only provide for his own mouth, or would there also be other purposes? If there are other purposes, does the person who consumes meat earlier not have a share in the killing? How can one say, 'I do not kill living beings'? This clearly contradicts the sūtra texts, cuts off the seed of great compassion, and creates an obstacle to seeing the Buddha.