翻譯名義集 3.270

3.270

【葷辛】葷而非辛，阿魏是也；辛而非葷，薑芥是也；是葷復是辛，五辛是也。《梵網經》云：「不得食五辛，言五辛者：一葱、二薤、三韮、四蒜、五興渠。」準《楞嚴經》，食有五失：一生過，二天遠，三鬼近，四福消，五魔集。一生過者，經云：「是五種辛，熟食發婬，生啖增恚。」二天遠者，經云：「食辛之人，縱能宣說十二部經，十方天仙，嫌其臭穢，咸皆遠離。」三鬼近者，經云：「諸餓鬼等，因彼食次，舐其唇吻，常與鬼住。」四福消者，經云：「福德日消，長無利益。」五魔集者，經云：「是食辛人，修三摩地，菩薩天仙十方善神，不來守護。大力魔王得其方便，現作佛身來為說法，非毀禁戒，讚婬怒癡，命終自為魔王眷屬，受魔福盡，墮無間獄。」又《楞伽經》「大慧問曰：『彼諸菩薩等，志求佛道者，酒肉及與葱，飲食為云何？惟願無上尊，哀愍為演說。』佛告大慧：『有無量因緣，不應食肉，然我今當為汝略說。謂一切眾生從本已來，展轉因緣常為六親，以親想故，不應食肉。驢騾駱駝、狐狗牛馬、人獸等肉，屠者雜賣故，不應食肉。不淨氣分所生長故，不應食肉。眾生聞氣，悉生恐怖，如旃陀羅及譚婆等，狗見憎惡，驚怖群吠故，不應食肉。又令修行者慈心不生故，不應食肉。凡愚所嗜，臭穢不淨，無善名稱故，不應食肉。令諸呪術不成就故，不應食肉。以殺生者見形起識，深味著故，不應食肉。彼食肉者，諸天所棄故，不應食肉。令口氣臭故，不應食肉。多惡夢故，不應食肉。空閑林中虎狼聞香故，不應食肉。又令飲食無節量故，不應食肉。令修行者不生厭離故，不應食肉。我常說言，凡所飲食，作食子肉想，作服藥想故，不應食肉。聽食肉者，無有是處。復次大慧！過去有王，名師子蘇陀婆，食種種肉，遂至食人。臣民不堪，即便謀反，斷其俸祿。以食肉者有如是過故，不應食肉。一切肉與葱，及諸韮蒜等，種種放逸酒，修行常遠離。』」（善見論云）食大蒜，咽咽得提，餘細薤葱不犯。（西域記云）菜則有薑芥苽瓠葷陀菜等，葱蒜雖少，噉食亦希。家有食者，驅令出郭。（佛設漸化，通食三種淨肉，所謂一不見殺，二不聞殺，三不疑殺。或言五淨，加自死肉，及鳥殘肉。《楞伽》、《梵網》，並皆斷制）。

[Hun and pungent]: Those that are hun (alliums/fetid) but not pungent are exemplified by asafetida; those that are pungent but not hun are exemplified by ginger and mustard; those that are both hun and pungent are the five pungents. The Brahmajāla Sūtra says: 'One must not eat the five pungents. The five pungents are: first, scallions; second, Chinese allium (xie); third, chives; fourth, garlic; fifth, asafetida (hingu).' According to the Śūraṅgama Sūtra, eating them incurs five faults: first, generating offenses; second, being abandoned by devas; third, being approached by ghosts; fourth, depleting merit; fifth, attracting demons. First, generating offenses: the sūtra says, 'These five kinds of pungents, when eaten cooked, arouse lust; when eaten raw, they increase anger.' Second, being abandoned by devas: the sūtra says, 'Even if a person who eats pungents can expound the twelve divisions of scripture, the devas and immortals of the ten directions, disdaining his foul stench, will all keep far away from him.' Third, being approached by ghosts: the sūtra says, 'The hungry ghosts, while he eats, will lick his lips, and he will constantly dwell with ghosts.' Fourth, depleting merit: the sūtra says, 'His merit and virtue daily decline, and for long he obtains no benefit.' Fifth, attracting demons: the sūtra says, 'When this person who eats pungents cultivates samādhi, bodhisattvas, devas, immortals, and the good spirits of the ten directions will not come to protect him. The powerful demon king gains the opportunity to manifest the body of a Buddha and preach the Dharma for him, disparaging the prohibitive precepts and praising lust, anger, and delusion; when his life ends, he naturally becomes a retainer of the demon king, and when his demonic blessings are exhausted, he falls into the Avīci hell.' Furthermore, the Laṅkāvatāra Sūtra states: 'Mahāmati asked: "As for those bodhisattvas who resolve to seek the Buddha path, what is the rule regarding food and drink with respect to liquor, meat, and scallions? May the Unsurpassed Honored One take pity and expound it for us." The Buddha told Mahāmati: "There are immeasurable reasons why one should not eat meat, yet I shall now explain them briefly for you. Because all sentient beings from the beginningless past have through revolving conditions continually been one's six relatives, thinking of them as kin, one should not eat meat. Because the meat of donkeys, mules, camels, foxes, dogs, cattle, horses, humans, and beasts is sold mixed together by butchers, one should not eat meat. Because it is produced and grown from impure secretions, one should not eat meat. Because sentient beings smell its odor and all become terrified, just as when dogs see caṇḍālas, dombas, and the like, they despise them and bark in terror, one should not eat meat. Furthermore, because it prevents the practitioner from generating a compassionate heart, one should not eat meat. Because it is craved by the foolish, is foul and impure, and has no good reputation, one should not eat meat. Because it prevents incantations and mantras from being accomplished, one should not eat meat. Because killers of life, upon seeing forms, generate sensory consciousness and deeply crave the flavor, one should not eat meat. Because those who eat meat are abandoned by the devas, one should not eat meat. Because it makes the breath foul, one should not eat meat. Because it causes many nightmares, one should not eat meat. Because tigers and wolves in the wilderness catch its scent, one should not eat meat. Furthermore, because it makes food and drink unrestrained, one should not eat meat. Because it prevents the practitioner from generating revulsion and renunciation, one should not eat meat. Because I have always taught that whenever one eats food, one should regard it as eating the flesh of one's own child and regard it as taking medicine, one should not eat meat. To permit the eating of meat is entirely without warrant. Furthermore, Mahāmati! In the past there was a king named Siṃhasaudāsa who ate various kinds of meat until he ultimately came to eat human flesh. The ministers and people could not endure it, and thereupon rebelled and stripped him of his revenues. Because eating meat incurs such faults, one should not eat meat. All meat, scallions, chives, garlic, and various heedless liquors, practitioners should always abandon." (The Samantapāsādikā says) If one eats garlic, for every swallow one incurs a thullaccaya; the remaining small leeks and scallions do not constitute an offense. (The Xiyu ji says) As for vegetables, there are ginger, mustard, melons, gourds, and huntuocai; though scallions and garlic are scarce, eating them is also rare. If anyone in a household eats them, they are driven out of the city walls. (The Buddha instituted gradual accommodation, permitting the eating of three kinds of pure meat: namely, first, not having seen it killed; second, not having heard it killed; third, not suspecting it was killed for oneself. Some speak of five kinds of pure meat, adding meat of animals that died naturally and meat left over by birds. Both the Laṅkāvatāra and the Brahmajāla completely prohibit it).