翻譯名義集 3.270

3.270

[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).