---
title: "入楞伽經 · 16 遮食肉品(八)"
description: "入楞伽经是大乘佛教重要经典菩提流支于元魏时期译出全称楞伽阿跋多罗宝经经文记述佛陀入楞伽山演说深法之场景核心阐述五法三自性八识二无我等唯识思想与如来藏思想融合阐明心识转变与修行次第此经为法相宗所依根本经论之一对汉传佛教唯识学发展影响深远是研究佛教心性论与修行观的关键典籍"
url: "https://rushiwowen.co/en/r/cmcvurx9x00d0l804d58owk94"
---

### 入楞伽經遮食肉品第十六

> Chapter 16: Prohibition of Meat-Eating

爾時聖者大慧菩薩摩訶薩白佛言：「世尊！我觀世間生死流轉怨結相連墮諸惡道，皆由食肉更相殺害，增長貪瞋不得出離甚為大苦。世尊！食肉之人斷大慈種，修聖道者不應得食。世尊！諸外道等說邪見法盧迦耶陀墮俗之論，墮於斷常有無見中皆遮食肉，自己不食不聽他食，云何如來清淨法中修梵行者，自食他食一切不制？如來世尊於諸眾生慈悲一等，云何而聽以肉為食？善哉世尊！哀愍世間願為我說食肉之過不食功德，我及一切諸菩薩等聞已，得依如實修行廣宣流布，令諸現在未來眾生一切識知。」

> At that time, the noble Mahāmati Bodhisattva Mahāsattva said to the Buddha: "World-Honored One! I observe that beings in this world wander through the cycle of birth and death, bound by ties of resentment, falling into the evil destinies. All of this comes from eating meat, which leads to mutual killing and murder, increasing greed and anger, preventing liberation—this is indeed great suffering. World-Honored One! Those who eat meat cut off the seed of great compassion. Those who cultivate the noble path should not eat it. World-Honored One! Various heretical teachers proclaim views of wrong knowledge—worldly, materialistic doctrines that fall into extremes of permanence and annihilation, of existence and non-existence. Yet even they prohibit eating meat: they themselves do not eat it and do not permit others to eat it. How then, in the pure teachings of the Thus-Gone One, could those who practice the holy life—whether eating for themselves or having others prepare food—have no such prohibition at all? The Thus-Gone One, the World-Honored One, regards all beings with equal compassion. How could it be permitted to consume meat as food? Excellent, World-Honored One! Out of compassion for the world, please explain to us the faults of eating meat and the merits of abstaining from it. Having heard this, I and all bodhisattvas will be able to practice accordingly and spread this teaching widely, so that all beings, present and future, may fully understand it."

佛告聖者大慧菩薩言：「善哉！善哉！善哉大慧！汝大慈悲愍眾生故能問此義，汝今諦聽當為汝說。」

大慧菩薩白佛言：「善哉世尊！唯然受教。」

佛告大慧：「夫食肉者有無量過，諸菩薩摩訶薩修大慈悲不得食肉，食與不食功德罪過我說少分，汝今諦聽。大慧！我觀眾生從無始來食肉習故，貪著肉味更相殺害，遠離賢聖受生死苦；捨肉味者聞正法味，於菩薩地如實修行速得阿耨多羅三藐三菩提，復令眾生入於聲聞辟支佛地止息之處，息已令入如來之地。大慧！如是等利慈心為本，食肉之人斷大慈種，云何當得如是大利？是故，大慧！我觀眾生輪迴六道，同在生死共相生育，迭為父母兄弟姊妹，若男若女中表內外六親眷屬，或生餘道善道惡道常為眷屬，以是因緣我觀眾生更相噉肉無非親者，由貪肉味迭互相噉，常生害心增長苦業流轉生死不得出離。」

> The Buddha said to Mahāmati: "Those who eat meat commit countless transgressions. Bodhisattvas and great beings who cultivate great compassion must not eat meat. I will now explain in brief the merits and faults of eating or not eating meat. Listen carefully. Mahāmati! I observe that sentient beings, due to their habit of eating meat from beginningless time, become attached to the taste of flesh and harm one another, straying far from the sages and saints, undergoing the suffering of birth and death. Those who give up the taste of meat hear the flavor of the true Dharma, cultivate earnestly on the Bodhisattva grounds, and swiftly attain Anuttarā Samyaksaṃbodhi. They also lead sentient beings into the resting place of the Śrāvaka and Pratyekabuddha paths, and having rested there, guide them into the ground of the Tathāgata. Mahāmati! Such benefits are rooted in compassion. Those who eat meat sever the seed of great compassion—how could they obtain such great benefits? Therefore, Mahāmati! I observe that sentient beings revolve through the six realms of existence, sharing birth and death together, giving birth to one another in turn, becoming fathers, mothers, brothers, sisters—male or female—relatives within and outside the family, six kinds of kin. They may be reborn in other realms, good or bad, yet always remain as kin. For this reason, I see that when sentient beings devour one another's flesh, none are strangers. Driven by craving for the taste of meat, they devour each other, constantly nurturing harmful thoughts, increasing their karmic suffering, and wandering through birth and death without ever finding liberation."

佛說是時，諸惡羅剎聞佛所說，悉捨惡心止不食肉，迭相勸發慈悲之心，護眾生命過自護身，捨離一切諸肉不食，悲泣流淚而白佛言：「世尊！我聞佛說諦觀六道，我所噉肉皆是我親，乃知食肉眾生大怨斷大慈種，長不善業是大苦本。世尊！我從今日斷不食肉，及我眷屬亦不聽食；如來弟子有不食者，我當晝夜親近擁護，若食肉者，我當與作大不饒益。」

> When the Buddha spoke these words, the vicious rakshasas, hearing his teachings, all abandoned their evil intentions and refrained from eating meat. They encouraged one another to develop compassionate hearts, protecting the lives of all beings even more than their own. They gave up eating all kinds of meat, and weeping tears of sorrow, said to the Buddha: "World-Honored One! When we heard your teachings on the profound contemplation of the six realms, we realized that the flesh we devoured was that of our own kin. Now we understand that those who eat meat harbor great enmity, sever the seeds of compassion, and nurture unwholesome karma, which is the root of immense suffering. World-Honored One! From this day onward, we will refrain from eating meat, and we will not allow our kin to do so either. If disciples of the Tathagata choose to abstain from meat, we will stay close to them day and night, protecting and supporting them. But if any insist on eating meat, we will bring them great harm."

佛言：「大慧！羅剎惡鬼常食肉者，聞我所說尚發慈心捨肉不食，況我弟子行善法者當聽食肉，若食肉者，當知即是眾生大怨斷我聖種。大慧！若我弟子聞我所說，不諦觀察而食肉者，當知即是旃陀羅種，非我弟子我非其師。是故，大慧！若欲與我作眷屬者，一切諸肉悉不應食。

> The Buddha said, "Mahamati! Even the rakshasa demons who habitually feed on flesh, upon hearing this teaching of mine, would develop compassion and give up eating meat. How much more so should my disciples who practice virtuous deeds refrain from eating meat! If one eats meat, know that this person is a great enemy of all beings and cuts off the seed of my noble lineage. Mahamati! If any of my disciples, having heard this teaching of mine, do not examine it deeply and continue to eat meat, know that such a person belongs to the outcast class—they are not my disciples, nor am I their teacher. Therefore, Mahamati! If you wish to be part of my community, you should not eat any kind of meat."

「復次，大慧！菩薩應觀一切是肉，皆依父母膿血不淨赤白和合生不淨身，是故菩薩觀肉不淨不應食肉。

> Furthermore, Mahamati, bodhisattvas should observe that all meat comes from parents' impure fluids—blood and semen—which combine to form a body that is inherently unclean. Therefore, seeing meat as impure, bodhisattvas should not eat it.

「復次，大慧！食肉之人，眾生聞氣悉皆驚怖逃走遠離，是故菩薩修如實行，為化眾生不應食肉。大慧！譬如旃陀羅獵師屠兒捕魚鳥人一切行處，眾生遙見作如是念：『我今定死，而此來者是大惡人，不識罪福斷眾生命，求現前利今來至此為覓我等，今我等身悉皆有肉，是故今來我等定死。』大慧！由人食肉能令眾生見者皆生如是驚怖。大慧！一切虛空地中眾生，見食肉者皆生驚怖，而起疑念：『我於今者為死為活？如是惡人不修慈心，亦如豺狼遊行世間常覓肉食，如牛噉草蜣蜋逐糞不知飽足，我身是肉正是其食不應逢見。』即捨逃走離之遠去，如人畏懼羅剎無異。大慧！食肉之人，能令眾生見者皆生如是驚怖，當知食肉眾生大怨，是故菩薩修行慈悲，為攝眾生不應食彼，非聖慧人所食之味，惡名流布聖人呵嘖。是故，大慧！菩薩為攝諸眾生故不應食肉。

> Then, Mahamati, those who eat meat cause all beings who catch their scent to tremble with fear and flee far away. Therefore, a bodhisattva who practices the true path should not eat meat, in order to guide living beings. Mahamati, it is like this: wherever butchers, hunters, fishermen, and bird-catchers go, beings who see them from afar think: "We are surely doomed now. This one approaching is a vicious person who knows nothing of merit or sin, who takes the lives of living beings and seeks only immediate gain. He has come here looking for us. Our bodies are made of flesh, so he has come for us—we are certain to die." Mahamati, this is exactly the kind of terror that meat-eaters inspire in beings who see them. Mahamati, all beings throughout the sky and on the earth become frightened when they see a meat-eater, and they think anxiously: "Are we alive or dead this moment? Such a cruel person has no compassion in their heart. They roam the world like wolves hunting for flesh, never satisfied—just as cattle graze on grass or dung beetles chase after filth without ever feeling full. Our bodies are flesh, and that is exactly what they feed on. We should not even cross paths with them." And they flee, running far away, just as people run in terror from demons. Mahamati, meat-eaters make all beings who see them feel this kind of fear and dread. Know that meat-eaters are the greatest enemies of living beings. Therefore, a bodhisattva who cultivates compassion, wishing to protect living beings, should not eat meat—it is not food that wise and noble people consume. It brings a bad reputation and draws criticism from the worthy. Therefore, Mahamati, bodhisattvas should not eat meat, so that they may truly care for all living beings.

「復次，大慧！菩薩為護眾生信心不應食肉。何以故？大慧！言菩薩者眾生皆知，是佛如來慈心之種，能與眾生作歸依處，聞者自然不生疑怖，生親友想善知識想不怖畏想，言得歸依處得安隱處得善導師。大慧！由不食肉能生眾生如是信心，若食肉者眾生即失一切信心，便言世間無可信者斷於信根。是故，大慧！菩薩為護眾生信心一切諸肉悉不應食。

> Furthermore, Mahamati, a bodhisattva should not eat meat in order to protect the faith of sentient beings. Why? Mahamati, all beings know that a bodhisattva is one who embodies the compassionate mind of the Buddha and the Tathagatas, and can serve as a refuge for all beings. When beings hear of a bodhisattva, they naturally feel no fear or doubt, and instead regard such a one as a close friend, a virtuous guide, and a source of safety. They think, "Here is a refuge, a place of peace, and a good teacher." Mahamati, it is by not eating meat that a bodhisattva inspires this kind of confidence in beings. If a bodhisattva were to eat meat, beings would lose all faith, and think, "There is nothing trustworthy in this world," thus cutting off their own roots of confidence. Therefore, Mahamati, a bodhisattva should not eat any kind of meat, in order to protect the faith of sentient beings.

「復次，大慧！我諸弟子，為護世間謗三寶故不應食肉。何以故？世間有人見食肉故，謗毀三寶作如是言：『於佛法中，何處當有真實沙門婆羅門修梵行者？捨於聖人本所應食，食眾生肉，猶如羅剎食肉滿腹醉眠不動，依世凡人豪貴勢力覓肉食噉，如羅剎王驚怖眾生。』是故處處唱如是言：『何處當有真實沙門婆羅門修淨行者？』無法無沙門無毘尼無淨行者，生如是等無量無邊惡不善心，斷我法輪絕滅聖種，一切皆由食肉者過。是故，大慧！我弟子者，為護惡人毀謗三寶，乃至不應生念肉想，何況食肉。

> Further, Mahamati, my disciples should not eat meat in order to protect the world from slandering the Three Jewels. Why? Because people in the world who see others eating meat will slander the Three Jewels, saying: "Where in the Dharma of the Buddha are there true monks or brahmins who practice pure conduct? They abandon what the sages originally should eat and instead eat the flesh of living beings. They are like rakshasas who eat their fill of meat and lie drunk and motionless, relying on the power and status of ordinary worldly people to seek out and devour flesh, terrifying living beings like rakshasa kings." Therefore, they proclaim everywhere: "Where are there true monks or brahmins who practice pure conduct?" They say there is no Dharma, no monks, no precepts, no pure practitioners, giving rise to countless evil and unwholesome thoughts. This cuts off my Dharma wheel and extinguishes the seed of holiness—all of this comes from the fault of meat-eaters. Therefore, Mahamati, my disciples, in order to protect against evil people slandering the Three Jewels, should not even entertain a thought of meat, much less eat it.

「復次，大慧！菩薩為求清淨佛土教化眾生不應食肉，應觀諸肉如人死屍，眼不欲見不用聞氣，何況可嗅而著口中，一切諸肉亦復如是。大慧！如燒死屍臭氣不淨，與燒餘肉臭穢無異，云何於中有食不食？是故，大慧！菩薩為求清淨佛土教化眾生不應食肉。

> Furthermore, Mahamati, bodhisattvas who seek to purify the Buddha-land and teach living beings should not eat meat. They should view all meat as a corpse—something their eyes would not want to see, their noses would not want to smell—let alone put into their mouths. All meat is like this. Mahamati, just as the stench of a burning corpse is unclean, the odor of burning meat is equally foul. So why distinguish between what can be eaten and what cannot? Therefore, Mahamati, bodhisattvas who seek to purify the Buddha-land and teach living beings should not eat meat.

「復次，大慧！菩薩為求出離生死，應當專念慈悲之行，少欲知足厭世間苦速求解脫，當捨憒閙就於空閑，住屍陀林阿蘭若處，塚間樹下獨坐思惟，觀諸世間無一可樂，妻子眷屬如枷鎖想，宮殿臺觀如牢獄想，觀諸珍寶如糞聚想，見諸飲食如膿血想，受諸飲食如塗癰瘡，趣得存命繫念聖道不為貪味，酒肉葱韮蒜薤臭味悉捨不食。大慧！若如是者是真修行，堪受一切人天供養；若於世間不生厭離，貪著滋味酒肉葷辛得便噉食，不應受於世間信施。

> Then, Mahamati, a bodhisattva who seeks liberation from the cycle of birth and death should constantly cultivate thoughts of compassion, be content with little, and grow weary of the world's suffering, quickly seeking release. One should abandon noisy places and retreat to solitude, dwelling in charnel grounds or secluded forests, sitting alone beneath trees in contemplation, observing that nothing in the world is truly enjoyable. View one's spouse and children as shackles, palaces and pavilions as a prison, precious treasures as heaps of filth, and delicious food as pus and blood. Eat only to sustain life, keeping the mind fixed on the noble path, not for the sake of flavor. Abstain from meat, alcohol, onions, garlic, and other strong-smelling foods. Mahamati, one who practices in this way is a true cultivator, worthy of offerings from both humans and devas. But if one does not develop renunciation toward the world, clinging to flavors and indulging in meat, alcohol, and pungent foods whenever the chance arises, such a person is not worthy of receiving offerings from the faithful.

「復次，大慧！有諸眾生過去曾修無量因緣，有微善根得聞我法，信心出家在我法中，過去曾作羅剎眷屬，虎狼師子猫狸中生，雖在我法食肉餘習見食肉者歡喜親近，入諸城邑聚落塔寺飲酒噉肉以為歡樂，諸天下觀猶如羅剎爭噉死屍等無有異，而不自知已失我眾成羅剎眷屬，雖服袈裟剃除鬚髮，有命者見心生恐怖如畏羅剎。是故，大慧！若以我為師者，一切諸肉悉不應食。

> "Moreover, Mahamati, there are sentient beings who, in the past, have cultivated countless causes and conditions, and through a trace of virtuous roots, have heard my teachings and, with faith, renounced the household life to become my disciples. Yet, in previous lives, they were born among the ranks of rakshasas, or among tigers, wolves, lions, and cats. Even now, within my teachings, their habitual inclination to eat meat remains. Seeing those who eat meat, they delight and draw near. Entering cities, towns, villages, and monasteries, they drink alcohol and eat meat, taking this as pleasure. The devas, looking down from above, see them as no different from rakshasas fighting over corpses. These people, unaware that they have already lost my community and become companions of rakshasas, wear the monastic robe and have shaved off their hair and beards, yet living beings who see them are terrified, as if they were facing rakshasas. Therefore, Mahamati, if one regards me as their teacher, all kinds of meat should not be eaten."

「復次，大慧！世間邪見諸呪術師若其食肉呪術不成，為成邪術尚不食肉，況我弟子為求如來無上聖道出世解脫，修大慈悲精勤苦行猶恐不得，何處當有如是解脫為彼癡人食肉而得？是故，大慧！我諸弟子為求出世解脫樂故不應食肉。

> Furthermore, Mahamati! In this world, those who practice heretical arts and cast spells—if they eat meat, their spells will not succeed. Even for the sake of accomplishing these unwholesome arts, they still refrain from eating meat. How much more so should my disciples, who seek the supreme holy path of the Tathagata and liberation from the cycle of birth and death, cultivate great compassion and diligently endure ascetic practices—this is already difficult to achieve. How could such liberation possibly be attained by those foolish people who eat meat? Therefore, Mahamati! For the sake of attaining the joy of liberation that transcends the world, my disciples should not eat meat.

「復次，大慧！食肉能起色力，食味人多貪著，應當諦觀，一切世間有身命者，各自寶重畏於死苦，護惜身命人畜無別，寧當樂存疥野干身，不能捨命受諸天樂。何以故？畏死苦故。大慧！以是觀察死為大苦是可畏法，自身畏死云何當得而食他肉？是故，大慧！欲食肉者先自念身，次觀眾生，不應食肉。

> "Furthermore, Mahamati, eating meat can increase physical strength and vitality, and those who savor its flavor often become attached to it. One should contemplate deeply: all living beings in this world treasure their own lives and fear the suffering of death. They cherish their existence just as humans do—there is no difference between humans and animals. Even a starving jackal in the wild, covered with mange, would rather cling to life than forsake it for the joys of heaven. Why? Because the fear of death is so profound. Mahamati, through such contemplation, recognize that death is the greatest suffering and an object of dread. If you yourself fear death, how could you possibly bring yourself to consume the flesh of another being? Therefore, Mahamati, if you wish to eat meat, first reflect on your own body, then consider all living beings. You should not eat meat."

「復次，大慧！夫食肉者，諸天遠離，何況聖人，是故菩薩為見聖人，當修慈悲不應食肉。大慧！食肉之人睡眠亦苦起時亦苦，若於夢中見種種惡，驚怖毛竪心常不安，無慈心故乏諸善力，若其獨在空閑之處，多為非人而伺其便，虎狼師子亦來伺求欲食其肉，心常驚怖不得安隱。

> Furthermore, Mahamati, those who eat meat are shunned even by the gods, let alone the sages. Therefore, a bodhisattva who wishes to see the sages should cultivate compassion and refrain from eating meat. Mahamati, those who eat meat suffer whether sleeping or awake. They may see all kinds of horrors in their dreams, waking with fear and trembling, their hearts never at peace. Lacking compassion, they exhaust their wholesome qualities. When alone in desolate places, they are often targeted by non-human beings seeking advantage, and tigers, wolves, and lions also stalk them, wanting to devour their flesh. Their minds are perpetually fearful, and they find no safety or stability.

「復次，大慧！諸食肉者貪心難滿，食不知量不能消化，增益四大口氣腥臊，腹中多有無量惡蟲，身多瘡癬白癩病疾種種不淨，現在凡夫不憙聞見，何況未來無病香潔人身可得。復次，大慧！我說凡夫為求淨命噉於淨食，尚應生心如子肉想，何況聽食非聖人食。聖人離者以肉能生無量諸過，失於出世一切功德，云何言我聽諸弟子食諸肉血不淨等味？言我聽者是則謗我。大慧！我聽弟子食諸聖人所應食食，非謂聖人遠離之食，聖食能生無量功德遠離諸過。大慧！過去現在聖人食者，所謂粳米大小麥豆，種種油蜜，甘蔗甘蔗汁，騫陀末干提等，隨時得者聽食為淨。大慧！於未來世有愚癡人，說種種毘尼言得食肉，因於過去食肉熏習愛著肉味，隨自心見作如是說，非佛聖人說為美食。大慧！不食肉者，要因過去供養諸佛種諸善根，能信佛語堅住毘尼信諸因果，至於身口能自節量，不為世間貪著諸味，見食肉者能生慈心。大慧！我憶過去有王名師子奴，食種種肉愛著肉味，次第乃至食於人肉，因食人肉父母兄弟妻子眷屬皆悉捨離，一切臣民國土聚落即便謀反共斷其命。以食肉者有如是過，是故不應食一切肉。復次，大慧！自在天王化身為鴿，釋提桓因是諸天主，因於過去食肉習氣，化身作鷹驚逐此鴿，鴿來投我，我於爾時作尸毘王，憐愍眾生更相食噉，稱己身肉與鷹代鴿，割肉不足身上秤上受大苦惱。大慧！如是無量世來食肉熏習，自身他身有如是過，何況無愧常食肉者。大慧！復有餘王不食肉者，乘馬遊戲為馬驚波牽入深山，失於侍從不知歸路，不食肉故師子虎狼見無害心，與雌師子共行欲事，乃至生子斑足王等，以過去世食肉熏習，及作人王亦常食肉，在七家村多樂食肉，食肉太過遂食人肉，生諸男女盡為羅剎。大慧！食肉眾生依於過去食肉熏習，多生羅剎師子虎狼豺豹猫狸鵄梟雕鷲鷹鷂等中，有命之類各自護身不令得便，受飢餓苦常生惡心念食他肉，命終復墮惡道，受生人身難得，何況當有得涅槃道？

> Furthermore, Mahamati, those who eat meat have insatiable greed, eat without moderation, cannot digest properly, worsen their four elements, have foul breath, and harbor countless harmful parasites in their bellies. Their bodies are plagued with sores, scabs, leprosy, and all sorts of impurities. Even ordinary people today find them repulsive to see or hear about, let alone expecting a healthy, pure human rebirth in the future. Moreover, Mahamati, I have said that even ordinary people seeking pure sustenance should regard their food as if it were their own child's flesh. How much more should they not eat what is not the food of the noble ones? The noble ones abstain from meat because it gives rise to countless faults and causes one to lose all worldly merits of liberation. How could I possibly say that I allow my disciples to eat flesh, blood, and other impure flavors? To claim this is to slander me. Mahamati, I allow my disciples to eat what the noble ones eat, not what they abstain from. The noble ones' food generates boundless merits and is free from all faults. Mahamati, what the noble ones of the past and present eat includes rice, barley, wheat, beans, various oils, honey, sugarcane, sugarcane juice, and other such pure foods that are seasonally available—these are permitted as pure. Mahamati, in future times, foolish people will claim various monastic rules allow meat-eating. Due to past habits of meat-eating and craving for its taste, they will follow their own deluded views and make such claims. The Buddha and the noble ones do not declare meat to be fine food. Mahamati, those who do not eat meat do so because, in the past, they have made offerings to Buddhas and planted roots of goodness. They can trust the Buddha's words, firmly abide by the monastic code, and believe in cause and effect. They restrain themselves in body and speech, are not enslaved by worldly cravings for flavor, and feel compassion when seeing meat-eaters. Mahamati, I recall a king in the past named Shizinu (Lion's Slave). He ate all kinds of meat and became addicted to its taste. Gradually, he progressed to eating human flesh. Because he ate human flesh, his parents, brothers, wife, children, and all relatives abandoned him. All his ministers, subjects, and people of his lands rebelled and took his life. Because meat-eating brings such faults, one should not eat any meat at all. Moreover, Mahamati, the Lord of the自在 Heaven (Ishvara) transformed himself into a dove, and Shakra, the lord of gods, due to his past habit of meat-eating, transformed into a hawk and chased the dove. The dove took refuge with me. At that time, I was King Shibi. Feeling compassion for beings who devour one another, I offered my own flesh to the hawk in exchange for the dove's life. When cutting flesh from my body was not enough, I had to stand on the scales, enduring great agony. Mahamati, in this way, the habit of meat-eating over countless lifetimes brings such suffering to oneself and others. How much worse is it for those who shamelessly eat meat habitually. Mahamati, there were other kings who did not eat meat. While riding horses at play, they were startled and carried into deep mountains. Lost without attendants, they could not find their way back. Because they did not eat meat, lions, tigers, and wolves had no harmful intent toward them. One such king even mated with a female lion and had children, who became the speckled-foot kings. Due to past habits of meat-eating, even as human kings they continued to eat meat. In a village of seven families, they indulged greatly in meat, and overindulging, they eventually ate human flesh. Their sons and daughters were all born as demons (rakshasas). Mahamati, beings who eat meat, due to their past habits of meat-eating, are often reborn among rakshasas, lions, tigers, wolves, jackals, wildcats, owls, eagles, vultures, hawks, and the like. All living beings guard themselves to avoid being caught. They suffer the torment of hunger and constantly harbor evil thoughts of eating others' flesh. After death, they fall into lower realms. It is rare even to obtain a human body again, let alone to reach the path of nirvana.

「大慧當知！食肉之人有如是等無量諸過，不食肉者即是無量功德之聚。大慧！而諸凡夫不知如是食肉之過不食功德，我今略說不聽食肉。大慧！若一切人不食肉者，亦無有人殺害眾生，由人食肉若無可食處處求買，為財利者殺以販賣，為買者殺，是故買者與殺無異，是故食肉能障聖道。大慧！食肉之人愛著肉味，至無畜生乃食人肉，何況麞鹿雉兔鵝鴈猪羊雞狗駝驢象馬龍蛇魚鼈，水陸有命得而不食，由著肉味設諸方便殺害眾生，造作種種罝羅機網，羅山罝地截河堰海，遍諸水陸安置罟網機撥坑埳弓刀毒箭間無空處，虛空地水種種眾生皆被殺害，為食肉故。大慧！獵師屠兒食肉人等，惡心堅固能行不忍，見諸眾生形體鮮肥膚肉充悅生食味心，更相指示言是可噉，不生一念不忍之心，是故我說食肉之人斷大慈種。

> Mahāmati, you should know that those who eat meat have countless faults such as these, while those who do not eat meat accumulate immeasurable merit. Mahāmati, ordinary beings do not understand these faults of meat-eating or the merit of abstaining from it. I will now briefly explain why I do not permit meat-eating. Mahāmati, if all people refrained from eating meat, no one would kill living beings. Because people crave meat, they seek it out wherever it can be bought. Those who seek profit kill and sell, and because buyers demand it, the killing is done. Therefore, the buyer is no different from the killer, and for this reason, meat-eating obstructs the holy path. Mahāmati, those who eat meat become attached to its flavor. If no animals are available, they will even eat human flesh—let alone deer, pheasants, rabbits, geese, ducks, pigs, sheep, chickens, dogs, camels, donkeys, elephants, horses, dragons, snakes, fish, and turtles. All living beings on land and in water are devoured without exception. Driven by their craving for meat, they devise all sorts of means to kill living beings, setting up various traps and nets—spreading snares over mountains, laying traps on the ground, damming rivers, and blocking off seas. Throughout land and water, they place nets, machines, pitfalls, bows, knives, and poisoned arrows, leaving no place untouched. Living beings in the sky, on the earth, and in the water are all killed for the sake of meat. Mahāmati, hunters, butchers, and meat-eaters are hardened in their cruel intentions and incapable of compassion. Seeing living beings with plump bodies and glossy flesh, they develop a craving to eat them. They point at them and say, "This one is edible," without a single thought of mercy. Therefore, I declare that meat-eaters sever the great seed of compassion.

「大慧！我觀世間無有是肉而非命者，自己不殺不教人殺他不為殺，不從命來而是肉者，無有是處。若有是肉不從命出而是美食，我以何故不聽人食？遍求世間無如是肉，是故我說食肉是罪，斷如來種故不聽食。

> Mahamati! I observe that in this world, there is no meat that is not derived from a living being. Whether you kill it yourself, have others kill it, or it is killed by someone else, there is no meat that comes into existence without taking a life. If there were meat that did not come from a living being and was still delicious, why would I forbid people from eating it? But searching the entire world, no such meat exists. Therefore, I declare that eating meat is a wrongdoing, and because it cuts off the seed of Buddhahood, I do not permit its consumption.

「大慧！我涅槃後於未來世法欲滅時，於我法中有出家者，剃除鬚髮自稱我是沙門釋子，披我袈裟癡如小兒，自稱律師墮在二邊，種種虛妄覺觀亂心貪著肉味，隨自心見說毘尼中言得食肉，亦謗我言諸佛如來聽人食肉，亦說因制而聽食肉，亦謗我言如來世尊亦自食肉。大慧！我於《象腋》、《央掘魔》、《涅槃》、《大雲》等一切修多羅中不聽食肉，亦不說肉入於食味。大慧！我若聽諸聲聞弟子肉為食者，我終不得口常讚歎修大慈悲行如實行者，亦不讚歎屍陀林中頭陀行者，亦不讚歎修行大乘住大乘者，亦不讚歎不食肉者，我不自食不聽他食，是故我勸修菩薩行歎不食肉，勸觀眾生應如一子，云何唱言我聽食肉？我為弟子修三乘行者速得果故，遮一切肉悉不聽食，云何說言我毘尼中聽人食肉？又復說言如來餘修多羅中說三種肉聽人食者，當知是人不解毘尼次第斷故唱言得食。何以故？大慧！肉有二種，一者、他殺；二者、自死。以世人言有肉得食有不得者，象馬龍蛇人鬼獼猴猪狗及牛，言不得食餘者得食，屠兒不問得食不得，一切盡殺處處衒賣，眾生無過橫被殺害，是故我制他殺自死悉不得食。見聞疑者所謂他殺，不見聞疑者所謂自死。是故，大慧！我毘尼中唱如是言：『凡所有肉，於一切沙門釋子皆不淨食，污清淨命障聖道分，無有方便而可得食。』若有說言佛毘尼中說三種肉為不聽食非為聽食，當知是人堅住毘尼是不謗我。大慧！今此楞伽修多羅中，一切時一切肉，亦無方便而可得食。是故，大慧！我遮食肉不為一人，現在未來一切不得。是故，大慧！若彼癡人自言律師，言毘尼中聽人食肉，亦謗我言如來自食，彼愚癡人成大罪障，長夜墮於無利益處無聖人處不聞法處，亦不得見現在未來賢聖弟子，況當得見諸佛如來。大慧！諸聲聞人常所應食，米麵油蜜種種麻豆能生淨命，非法貯畜非法受取，我說不淨尚不聽食，何況聽食血肉不淨。大慧！我諸聲聞辟支佛菩薩弟子食於法食，非食飲食何況如來。大慧！諸佛如來法食法住非飲食身，非諸一切飲食住身，離諸資生愛有求等，遠離一切煩惱習過，善分別知心心智慧一切智一切見，見諸眾生平等憐愍。是故，大慧！我見一切諸眾生等猶如一子，云何而聽以肉為食？亦不隨喜，何況自食。大慧！如是一切葱韮蒜薤臭穢不淨能障聖道，亦障世間人天淨處，何況諸佛淨土果報；酒亦如是，能障聖道能損善業能生諸過。是故，大慧！求聖道者酒肉葱韮及蒜薤等能熏之味悉不應食。」

> "Mahāmati! After my passing, in the final age when the Dharma is about to disappear, there will be monastics among my followers who shave their heads and beards, claiming: 'We are disciples of the Shakya clan.' They will wear my robes, yet be foolish as children. These self-proclaimed Vinaya masters will fall into extreme views, their minds disturbed by various false speculations, greedy for the taste of meat. According to their own opinions, they will claim that in the Vinaya it is permitted to eat meat. They will also slander me, saying that the Buddhas and Tathāgatas allow people to eat meat, and that dietary restrictions were made with permission to eat meat. They will further slander me, saying that the Tathāgata himself ate meat. Mahāmati! In all the sutras—such as the \*Hastikakṣya\*, \*Aṅgulimālīya\*, \*Nirvāṇa\*, and \*Mahāmegha\*—I have never permitted meat-eating, nor have I ever said that meat is part of one's diet. Mahāmati, if I had allowed my śrāvaka disciples to eat meat, I would never have constantly praised those who practice great compassion and live accordingly, nor would I have praised those who practice ascetic practices in charnel grounds, nor would I have praised those who cultivate the Great Vehicle and abide in it, nor would I have praised those who abstain from meat. Neither do I eat it myself nor do I allow others to eat it. Therefore, I encourage those who practice the bodhisattva path to praise the avoidance of meat, and I urge them to view all beings as their only child. How then could I proclaim that I allow meat-eating? So that my disciples who cultivate the three vehicles may quickly attain their fruits, I have prohibited all meat and do not allow it to be eaten. How then could it be said that in my Vinaya it is permitted to eat meat? And if anyone claims that in other sutras I allowed three kinds of pure meat to be eaten, know that such a person does not understand that the Vinaya teaches progressive renunciation, and they thus wrongly claim that meat is permissible. Why? Mahāmati! There are two kinds of meat: one is meat from animals killed by others, and the other is meat from animals that died naturally. In the secular world, there is a notion that some meat may be eaten and some not. It is said that the meat of elephants, horses, dragons, snakes, humans, ghosts, monkeys, pigs, dogs, and cattle should not be eaten, while other meats may be eaten. But butchers, without distinguishing what is permissible, slaughter all creatures indiscriminately and sell them everywhere. Beings, without any fault, are slaughtered indiscriminately. Therefore, I have ruled that neither meat from animals killed by others nor meat from naturally dead animals may be eaten. The categories 'seen, heard, or suspected' refer to meat from animals killed by others. The categories 'not seen, not heard, and not suspected' refer to meat from naturally dead animals. Therefore, Mahāmati, I have declared in my Vinaya: 'All meat, for all disciples of the Shakya clan, is impure food. It defiles a pure livelihood and obstructs the path of the noble ones. There is no expedient means by which it may be eaten.' If someone says that in the Buddha's Vinaya, the three kinds of meat are prohibited and not permitted, then know that such a person firmly abides in the Vinaya and does not slander me. Mahāmati! In this present \*Laṅkāvatāra\* sutra, at all times, all meat, without exception, is also not to be eaten under any expedient means. Therefore, Mahāmati, I prohibit meat-eating not merely for one person, but for all beings, present and future. Mahāmati! If those foolish people, calling themselves Vinaya masters, say that the Vinaya allows meat-eating, and also slander me by claiming the Tathāgata himself ate meat, those ignorant people will create great obstacles of wrongdoing. For a long time, they will fall into places of no benefit, where there are no noble beings and where the Dharma cannot be heard. They will not even see the noble disciples of the present and future, let alone be able to see the Buddhas and Tathāgatas. Mahāmati! The śrāvakas should always sustain themselves with rice, flour, oil, honey, and various grains and beans that support a pure life. If such food is improperly stored or improperly obtained, I declare it impure and not to be eaten. How much less then should meat and blood, which are impure, be eaten? Mahāmati! My śrāvaka, pratyekabuddha, and bodhisattva disciples live on the food of Dharma, not on ordinary food and drink. How much more so the Tathāgata himself. Mahāmati! The Buddhas and Tathāgatas live on the food of Dharma and abide in Dharma. Their bodies are not sustained by food and drink. They are free from all clinging to sustenance, craving, and existence. They are free from all afflictions and habitual tendencies. They perfectly discern the minds, hearts, and wisdoms of all beings—the wisdom of omniscience and all-seeing vision. They view all beings with equality and compassion. Therefore, Mahāmati! I regard all sentient beings as my only child. How could I allow anyone to eat meat? I do not even rejoice in others eating meat, let alone eat it myself. Mahāmati! In the same way, all onions, leeks, garlic, and chives are foul-smelling and impure, able to obstruct the holy path. They also obstruct the pure realms of gods and humans in the world, let alone the fruition of the pure lands of the Buddhas. Alcohol is likewise, able to obstruct the holy path, harm wholesome deeds, and give rise to various transgressions. Therefore, Mahāmati! Those who seek the holy path should not eat meat, nor alcohol, nor onions, leeks, garlic, or chives—any food that gives off such pungent and impure odors."

爾時世尊重說偈言：

> Then the World-Honored One spoke these verses:

「大慧菩薩問： 『酒肉葱韮蒜，佛言是不淨， 一切不聽食。羅剎等食噉， 非聖所食味；食者聖呵嘖， 及惡名流布。願佛分別說， 食不食罪福？』『大慧！汝諦聽， 我說食中過，酒肉葱韮蒜， 是障聖道分。我觀三界中， 及得聖道眾；無始世界來， 展轉莫非親。云何於其中， 而有食不食？觀肉所從來， 出處最不淨；膿血和雜生， 尿屎膿涕合，修行淨行者， 當觀不應食。種種肉及葱， 酒亦不得飲，種種韮及蒜， 修行常遠離。常遠離麻油， 穿孔床不眠，飛揚諸細蟲， 斷害他命故。肉食長身力， 由力生邪念，邪念生貪欲， 故不聽食肉。由食肉生貪， 貪心致迷醉；迷醉長愛欲， 不解脫生死。為利殺眾生， 為肉追錢財；彼二人惡業， 死墮叫喚獄。三種名淨肉， 不見聞不疑；世無如是肉， 生墮食肉中。臭穢可厭患， 常生顛狂中；多生旃陀羅， 獵師屠兒家。或生羅剎女， 及諸食肉處；羅剎猫狸種， 食肉生彼中。《象腋》與《大雲》， 《涅槃》、《勝鬘經》；及《入楞伽經》， 我不聽食肉。諸佛及菩薩， 聲聞亦呵嘖；食肉無慚愧， 生生常顛狂。先說見聞疑， 已斷一切肉；妄想不覺知， 故生食肉想。如彼貪欲過， 障礙聖解脫；酒肉葱韮蒜， 悉為聖道障。未來世眾生， 於肉愚癡說；言此淨無罪， 佛聽我等食。淨食如藥想， 猶如食子肉；知足生厭離， 修行行乞食。安住慈心者， 我說常厭離；師子豺虎狼， 恒可同遊止。食肉見者怖， 云何而可食？是故修行者， 慈心不食肉。食肉斷慈心， 離涅槃解脫；及違聖人教， 故不聽食肉。不食生梵種， 及諸修行道；智慧及富貴， 斯由不食肉。』」

> Mahāmati the Bodhisattva asked: "Wine, meat, onions, leeks, and garlic— The Buddha says these are impure, And should not be eaten at all. Rākṣasas and such devour them; They are not the food of the noble. Those who eat them are rebuked by the sages, And their bad reputation spreads far. I pray the Buddha will explain in detail: What are the sins and merits of eating or abstaining?" "Mahāmati, listen carefully, And I will speak of the faults in food: Wine, meat, onions, leeks, and garlic— These are obstacles on the noble path. I observe that in the three realms, And among those who have attained the noble path, Since beginningless time, All beings have been kin to one another through endless rebirths. How then, among them, Can one speak of what may or may not be eaten? Consider where meat comes from— Its origin is utterly impure: Born from a mix of pus and blood, Compounded with urine, feces, pus, and phlegm. Those who cultivate pure conduct Should reflect on this and not eat it. All kinds of meat and onions— Wine too must not be drunk. All kinds of leeks and garlic— The cultivator should always stay far away. Always avoid sesame oil, And do not sleep on beds with holes, Lest tiny insects crawling about Be harmed and lose their lives. Eating meat builds up the body's strength; From strength arise unwholesome thoughts; From unwholesome thoughts comes craving— Therefore meat is not allowed. From eating meat, greed arises; Greed leads to delusion and intoxication; Intoxication nurtures desire— And one never finds freedom from birth and death. For profit, living beings are killed; For meat, wealth is chased after— Both parties accumulate evil karma, And at death fall into the Crying Out hell. Three kinds are called 'pure meat'— Not seen, not heard, not suspected— But no such meat exists in the world; One who believes so is born into the realm of meat-eaters. Foul and disgusting, Such beings are often born insane; They are often born among Caṇḍālas, In families of hunters and butchers. Or they are born as Rākṣasīs, And in other places where meat is eaten; The Rākṣasa, cat, and fox lineages— Meat-eaters are born among them. The \*Siṃhacandra\*, the \*Great Cloud\*, The \*Nirvāṇa\*, and the \*Srīmālā Sūtras\*— And also the \*Laṅkāvatāra\*— In all these, I do not permit eating meat. All Buddhas and Bodhisattvas, And Śrāvakas as well, rebuke it. Meat-eaters have no shame; Life after life, they are always insane. Earlier I spoke of 'seen, heard, suspected'— Now all meat is rejected. Because of delusion and lack of awareness, The thought of eating meat still arises. Just like the fault of craving, Which obstructs noble liberation— Wine, meat, onions, leeks, and garlic— All are barriers to the noble path. In future ages, living beings, In their ignorance, will speak foolishly of meat, Saying, 'This is pure and blameless— The Buddha allowed us to eat it.' Regarding pure food, think of it as medicine— Like eating the flesh of one's own child. Be content, cultivate renunciation, And practice the way of alms-begging. Those who abide in loving-kindness, I say, should always turn away from meat. Lions, jackals, tigers, and wolves— One could dwell with them freely Rather than eat meat, for beings flee in fear at the sight of meat-eaters— So how could one possibly eat it? Therefore, cultivators, With loving-kindness, do not eat meat. Eating meat cuts off compassion, Separates one from Nirvāṇa and liberation, And defies the teachings of the sages— So meat is not permitted. Not eating meat leads to birth among the Brahmin class, And to all the paths of cultivation; Wisdom and wealth— These come from not eating meat."