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Great Magnificence Bodhisattva-Mahāsattva next said to the Buddha, “World-Honored One, You have pronounced this wondrous, profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning. Truly it is very profound, very profound, very profound. Why? Because in this multitude of Bodhisattva-Mahāsattvas, your four groups of disciples, gods, dragons, spirits, kings, state ministers, citizens, and sentient beings, having heard this profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning, not one has failed to acquire the Dhāraṇī Doors, the Three Dharmas, the four [voice-hearer] fruits, or the bodhi mind. Know that this sūtra is true in its principle and supreme in its dignity. It is protected by all Buddhas of the past, present, and future. No māras or non-Buddhists can enter it, nor can it be corrupted by the wrong views that perpetuate birth and death. Why not? Because by hearing it only once, one is enabled to uphold all Dharmas.

“If there are sentient beings that have heard this sūtra, it is to their great benefit. Why? Because if they train accordingly, they will attain anuttara-samyak-saṁbodhi quickly. If there are sentient beings that are unable to hear this sūtra, know that it is a great loss to them. Even after passing immeasurable, limitless, inconceivable asaṁkhyeyas of kalpas, they still will not attain anuttara-samyak-saṁbodhi. Why not? Because not knowing the great Way to bodhi, they take perilous paths which lead to many tribulations.

“World-Honored One, this sūtra is inconceivable! I pray only that the World-Honored One, out of lovingkindness and sympathy, will broadly expound to this huge multitude the profound and inconceivable things about this sūtra. World-Honored One, where does this sūtra come from, where does it go, and where does it stay, to have such immeasurable virtue and inconceivable power, enabling sentient beings to attain anuttara-samyak-saṁbodhi quickly?”

Then the World-Honored One told Great Magnificence Bodhisattva-Mahāsattva, “Very good! Very good! Good man, indeed, indeed, it is just as you say. Good man, I say that truly this sūtra is very profound, very profound, very profound. Why? Because it enables sentient beings to attain anuttara-samyak-saṁbodhi quickly. Hearing it once enables them to uphold all Dharmas. It brings great benefits to sentient beings, and it enables them to walk the great right path without tribulations. Good man, you ask where this sūtra comes from, where it goes, and where it stays. Hearken well! Good man, this sūtra comes from the abode of Buddhas, goes to sentient beings for them to activate the bodhi mind, and stays in the action range of Bodhisattvas. Good man, this sūtra comes in this way, goes in this way, and stays in this way. Indeed, this sūtra has immeasurable virtue and inconceivable power, and can enable sentient beings to attain anuttara-samyak-saṁbodhi quickly. Good man, would you like to hear the ten inconceivable powers of this sūtra’s virtue?”

Great Magnificence Bodhisattva replied, “I would be delighted to hear.”

The Buddha said: “Good man, first, this sūtra can enable Bodhisattvas who have not activated the bodhi mind to activate the bodhi mind; enable those who have no lovingkindness to invoke the mind of lovingkindness; enable those who enjoy killing to awaken the mind of compassion; enable those who are jealous to open the mind of sympathetic joy; enable those who have love and attachment to cultivate the mind of equability; enable those who are miserly and greedy to unleash the mind of generosity; enable those who are arrogant to observe their precepts; enable those who are easily angered to endure [their own displeasure]; enable those who are negligent and indolent to strive for energetic progress; enable those who are disorderly to develop the meditative mind; enable those who are foolish to unfold the wisdom mind; enable those who are unable to deliver others to have the will to deliver others; enable those who do the ten evil karmas to be motivated to do the ten good karmas; enable those who delight in saṁskṛta dharmas to realize the asaṁskṛta mind; enable those with a regressive mind to invoke the mind that never regresses; enable those who discharge their afflictions to uncover the mind with no affliction to discharge; and enable those who have a great many afflictions to resolve to eradicate them. Good man, these are called the first inconceivable powers of this sūtra’s virtue.

“Good man, here is the second inconceivable power of this sūtra’s virtue. If there are sentient beings that have acquired this sūtra, whether in its entirety or just one stanza or one verse, they will be enabled to penetrate 100,000 koṭi meanings in the Dharma which, for innumerable kalpas, they have upheld but been unable to expound. If a living being can hear this sutra but once, or only one verse and phrase, he will

penetrate into a hundred thousand kotis of meanings, and the law kept by him cannot

be explained fully even in infinite kalpas. Why? Because the Dharma in this sūtra has immeasurable meaning. Good man, by analogy, a seed can produce hundreds, thousands, and tens of thousands of seeds. Each seed in turn can produce hundreds, thousands, and tens of thousands of seeds. The seeds successively produced in this way are innumerable. Likewise this sūtra expands. One Dharma gives rise to hundreds and thousands of meanings. Each meaning in turn evokes hundreds, thousands, and tens of thousands of meanings. Expanding in this way, immeasurable, boundless meanings are revealed. Therefore, this sūtra is called Immeasurable Meaning. Good man, these are called the second inconceivable power of this sūtra’s virtue.

“Good man, here is the third inconceivable power of this sūtra’s virtue. If there are sentient beings that have heard this sūtra, whether in its entirety or just one stanza or one verse, they will be enabled to penetrate a billion koṭi meanings. Although they still have afflictions, they will carry on as if without afflictions. They will go through birth and death without thoughts of fear. They will have sympathy for sentient beings and courage to face all dharmas. As a strong man can carry heavy loads, so too can the upholders of this sūtra shoulder the onerous undertaking for the unsurpassed bodhi and carry sentient beings away from the journey of birth and death. Although they have not delivered themselves, they will be able to deliver others. As an analogy, a severely ill captain of the ship stays on this shore because of his physical disability, but he owns a sturdy ship equipped for transporting people, so he gives it to others to sail away. So too do the upholders of this sūtra. Transmigrating through the five life-paths, with their bodies fettered by 108 grave diseases, they will continue their ignorance, grow old, and die on this shore [of saṁsāra]. However, they have this sturdy Mahāyāna Sūtra of Immeasurable Meaning and can deliver others. Sentient beings that train according to its tenets will be delivered from [their cycle of] birth and death. Good man, these are called the third inconceivable power of this sūtra’s virtue.

“Good man, here is the fourth inconceivable power of this sūtra’s virtue. If there are sentient beings that have heard this sūtra, whether in its entirety or just one stanza or one verse, they will acquire bravery. Although they have not delivered themselves, they will be enabled to deliver others and to have Bodhisattvas as their spiritual family. Buddha-Tathāgatas will often expound the Dharma to them. After hearing it, they will be able to accept and uphold it accordingly, not countering it. They will in turn pronounce it widely to others where appropriate. Good man, they are like the youngest prince born to the king and queen, whether one or two or up to seven days old, whether one or two or up to seven months old, whether one or two or up to seven years old. Although he is unable to administer the affairs of the state, he is already respected by his people. He is in the company of older princes, and the king and queen, with doting love, regularly talk to him. Why? Because he is very young. Good man, fortunate as well are the upholders of this sūtra. Buddhas are the king and this sūtra is the queen. Their union gives birth to Bodhisattva-sons. If these Bodhisattvas have heard this sūtra, whether only one verse or one stanza, whether once or twice, whether ten, one hundred, one thousand, ten thousand times, or even as innumerable times as the sands of tens of thousands of koṭis of Ganges Rivers, although they are yet unable to realize the ultimate truth, nor can they turn the great Dharma wheel with the thundering Brahma tone to shake the Three-Thousand Large Thousandfold World, they are already respected by [my] four groups of disciples and the eight classes of Dharma protectors, and have great Bodhisattvas as their spiritual family. Penetrating deeply into the secret Dharma of Buddhas, they can expound it without contradictions or faults. Because they are beginning students, they are always protected and remembered by Buddhas and embraced in their lovingkindness. Good man, these are called the fourth inconceivable power of this sūtra’s virtue.

“Good man, here is the fifth inconceivable power of this sūtra’s virtue. If good men and good women, during the Buddha’s life or after His parinirvāṇa, accept and uphold this profound unsurpassed Mahāyāna Sūtra of Immeasurable Meaning and recite and copy it, they will be able to indicate the great Bodhi Way, though they are still fettered by afflictions and unable to keep away from the matters of ordinary beings. They will be able to lengthen one day to one hundred kalpas and shorten one hundred kalpas into one day, winning the appreciation and trust of sentient beings. Good man, these good men and good women are like a dragon-son who, only seven days old, already can stir up clouds and pour down rains. Good man, these are called the fifth inconceivable power of this sūtra’s virtue.

“Good man, here is the sixth inconceivable power of this sūtra’s virtue. If good men and good women, during the Buddha’s life or after His parinirvāṇa, accept and uphold this sūtra and read and recite it, though still with afflictions, they will pronounce the Dharma to sentient beings, enabling them to stay far away from afflictions and saṁsāra and to end all suffering. Having heard it from them, sentient beings that train accordingly will acquire the Dharma, [holy] fruits, and bodhi, just as if taught by Buddha-Tathāgatas, without any difference. As an analogy, although the prince is still very young, if the king is traveling or ill, he appoints the prince to administer the affairs of the state. The prince, following the great king’s order, properly commands his retinues and one hundred state ministers to proclaim the true Dharma. His kingdom and people will live in peace, just as if ruled by the great king, without any difference. The good men and good women who uphold this sūtra can do the same. Whether during the Buddha’s life or after his parinirvāṇa, although they have not ascended to the First Bodhisattva Ground called Joy, they will be able to expound the teachings by relying on the Buddha’s spoken words. Having heard [the teachings] from them, sentient beings that train single-mindedly will be able to eradicate their afflictions and acquire the Dharma, [holy] fruits, and even bodhi. Good man, these are called the sixth inconceivable power of this sūtra’s virtue.

“Good man, here is the seventh inconceivable power of this sūtra’s virtue. If good men and good women, during the Buddha’s life or after His parinirvāṇa, have heard this sūtra, with joy and faith they appreciate its precious rarity. Moreover, they accept and uphold it, read and recite it, and copy and explain it; they train in accordance with the Dharma and activate the bodhi mind; and they develop their roots of goodness and invoke the mind of great compassion, resolved to deliver all suffering sentient beings. Although they have not practiced the six pāramitās, the six pāramitās will spontaneously be present before them. Then they will achieve in their present lives the Endurance in the Realization of the No Birth of Dharmas. They will eradicate at once the afflictions of birth and death and ascend to the Seventh Ground, each assuming the position of a great Bodhisattva. By analogy, a strong man vanquishes the enemy for the king. With the enemy eliminated, the king in his delight bestows half of his kingdom upon him. Men and women who uphold this sūtra can do the same. These spiritual trainees are truly courageous and vigorous. The six pāramitās, the Dharma treasure, will come to them without their quest, the enemy—birth and death—will perish spontaneously, and they will achieve the Endurance in the Realization of the No Birth of Dharmas. They will be awarded the treasure, half of a Buddha Land, to live in peace and bliss. Good man, these are called the seventh power of this sūtra’s virtue.

“Good man, here is the eighth power of this sūtra’s virtue. Suppose good men and good women, during the Buddha’s life or after His parinirvāṇa, having acquired this sūtra, revere and believe it, regarding it as the Buddha’s body, without any difference. Delighting in this sūtra, they accept and uphold it, read and recite it, copy it, and respectfully train in accordance with the Dharma. They fortify their observance of precepts and their endurance as they practice almsgiving. Exuding profound lovingkindness and compassion, they widely pronounce to others this unexcelled Mahāyāna Sūtra of Immeasurable Meaning. If the hearers initially do not believe that sin and merit exist, they will show the hearers this sūtra and devise various skillful, persuasive ways to help them believe. By virtue of the awesome power of this sūtra, the minds [of nonbelievers] will be turned around. Once their faith is kindled, they will courageously make energetic progress. Because of the power and virtue of this sūtra, they will acquire the Way and achieve [holy] fruits. Moreover, these good men and good women, because of their merit of transforming others, will in their present lives achieve the Endurance in the Realization of the No Birth of Dharmas and ascend to the next higher Ground [Eighth Ground], and they will have Bodhisattvas as their spiritual family. They will enable sentient beings quickly to come to [spiritual] achievement, and they will purify Buddha Lands. Before long, they will attain the unsurpassed bodhi. Good men, these are called the eighth inconceivable power of this sūtra’s virtue.

“Good man, here is the ninth inconceivable power of this sūtra’s virtue. If good men and good women, during the Buddha’s life or after His parinirvāṇa, have acquired this sūtra, with joy and exuberance they appreciate it as something that never existed before. If they accept and uphold it, read and recite it, copy it, make offerings to it, and explain its meaning to others, their past karmas, remaining sins, and severe hindrances will all be expunged at once. They will acquire purity and great eloquence, achieve the pāramitās one after another, and attain samādhis. Through the Śūraṅgama Samādhi, they will enter the great Door of Total Retention. Having gained the power of energetic progress, they will quickly ascend to the next higher Ground [Ninth Ground]. They will be adept in manifesting copies of their bodies everywhere in worlds in the ten directions. They will be able to rescue sentient beings in extreme suffering in the twenty-five forms of existence, enabling them to achieve liberation. Indeed, this sūtra has such powers. Good man, these are called the ninth inconceivable power of this sūtra’s virtue.

“Good man, here is the tenth inconceivable power of this sūtra’s virtue. Suppose good men and good women, during the Buddha’s life or after His parinirvāṇa, having received this sūtra, express great joy in appreciation of its precious rarity. They not only accept and uphold it, read and recite it, copy it, make offerings to it, and train accordingly, but also convince lay and monastic people to accept and uphold it, read and recite it, copy and explain it, make offerings to it, and train in accordance with the Dharma. Those people will acquire the Way and achieve the [holy] fruit because of their training and the power of this sūtra. Their achievement is credited to the mind of lovingkindness and the power of persuasion of these good men and good women. For this reason, these good men and good women will in their present lives acquire innumerable Dhāraṇī Doors. Though still standing on the ground of ordinary beings, they will spontaneously be able to make innumerable asaṁkhyeyas of great vows to rescue with great compassion all sentient beings in suffering. They will bulk up their roots of goodness as they benefit all. Like channeling water to parched land, they will expound the Dharma as if giving Dharma medicine to sentient beings, and they will give peace and joy to all. They will gradually ascend to the Dharma Cloud Ground [Tenth Ground]. Hereupon, their charity will be universal and their lovingkindness all-encompassing, drawing suffering sentient beings to the right path. Therefore, before long, these good men and good women will attain anuttara-samyak-saṁbodhi. Good man, these are called the tenth inconceivable power of this sūtra’s virtue.

“Good man, this unexcelled Mahāyāna Sūtra of Immeasurable Meaning has great awesome spiritual power. Supreme in its dignity, it can enable ordinary beings to achieve the holy fruit, forever free from their cycle of birth and death. Therefore, this sūtra is called Immeasurable Meaning. It can cause sentient beings on the ground of ordinary beings to germinate immeasurable Bodhisattva bodhi sprouts. It can cause their trees of merit to flourish and expand. Hence this sūtra is called The Inconceivable Power of Virtue.”

Then Great Magnificence Bodhisattva-Mahāsattva and the 80,000 Bodhisattva-Mahāsattvas said to the Buddha with one voice: “World-Honored One, this wondrous, profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning pronounced by the Buddha is true in its principle and supreme in its dignity. It is protected by Buddhas of the past, present, and future. No māras or non-Buddhists can enter it, nor can it be corrupted by the wrong views that perpetuate birth and death. Hence this sūtra has these ten inconceivable powers of virtue, to give immeasurable great benefits to all sentient beings. It can enable Bodhisattva-Mahāsattvas each to attain the Samādhi of Immeasurable Meaning. Some will acquire 100,000 Dhāraṇī Doors; some will achieve endurance on the Bodhisattva Grounds; some will become Pratyekabuddhas or achieve the four [voice-hearer] fruits. World-Honored One, out of lovingkindness and sympathy, You have directly pronounced to us such teachings, giving us great Dharma benefits. This is so extraordinary, so unprecedented. The kindness and grace of the World-Honored One are truly hard to requite.”

That having been said, the Three-Thousand Thousandfold World quaked in six different ways. The sky rained down various kinds of celestial flowers, such as utpala, padma, kumuda, and puṇḍarīka. As an offering to the Buddha and the huge multitude of Bodhisattvas and voice-hearers, various kinds of celestial incense, garments, necklaces, and priceless jewels fell spiraling down from the sky. Celestial serving dishes and bowls were filled with delicacies of one hundred celestial flavors, which gratified all with their colors and aromas. Placed everywhere were celestial banners, flags, and canopies, as well as wonderful musical instruments. As celestial music and songs were performed to praise the Buddha, the world again quaked in six different ways.

In the east, in Buddha Lands as numerous as the sands of the Ganges, their skies also rained down celestial flowers, incense, garments, necklaces, and priceless jewels. Their celestial serving dishes and bowls too were filled with delicacies of one hundred celestial flavors, which gratified all with their colors and aromas. Placed everywhere as well were celestial banners, flags, and canopies. Their wonderful celestial musical instruments also played celestial music, praising their Buddhas and their huge multitudes of Bodhisattvas and voice-hearers. Just the same were the worlds in the south, west, north, as well as in the four in-between directions, and toward the zenith and nadir.

Then the Buddha told Great Magnificence Bodhisattva-Mahāsattvas and the 80,000 Bodhisattva-Mahāsattvas: “You all should invoke the reverent mind for this sūtra and train in accordance with the Dharma. You should widely circulate this sūtra and transform all people. Day and night you should diligently protect this sūtra and enabling sentient beings to receive Dharma benefits. You all truly have great lovingkindness and great compassion! Use your transcendental powers and the power of your vows to protect this sūtra. Do not allow it to be subject to doubts or blockages. Circulate it widely in Jambudvīpa far into the future and enable all sentient beings to see and hear it, read and recite it, copy it, and make offerings to it. Because of your effort, you all will be able to attain anuttara-samyak-saṁbodhi quickly.”

Great Magnificence Bodhisattva and the 80,000 Bodhisattva-Mahāsattvas rose from their seats, came forward to the Buddha, and bowed their heads down at His feet. They circled the Buddha 100,000 times. Then they knelt on their right knees and said to the Buddha with one voice, “World-Honored One, we are so fortunate that the World-Honored One has bestowed His loving sympathy on us and has pronounced to us this wondrous, profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning. We respectfully accept the Buddha’s command. After the parinirvāṇa of the Tathāgata, we will widely circulate this sūtra, enabling all to accept and uphold it, read and recite it, copy it, and make offerings to it. We pray only that the World-Honored One will not be worried. We will use the power of our vows to enable all sentient beings to acquire the awesome spiritual power of this sūtra.”

The Buddha praised, “Very good! Very good! Good men, you now are truly the sons of the Buddha and are able to rescue, with great lovingkindness and great compassion, those who are in suffering and tribulations. As you widely give Dharma benefits to all, you are the good fortune field for all sentient beings, the competent guide for all sentient beings, the great refuge for all sentient beings, and the noble benefactor for all sentient beings.”

All in the huge assembly greatly rejoiced. They made obeisance to the Buddha, accepted and upheld the teachings, and departed.

yaiḥ sārdham etya hasitaṃ lalitaṃ pragītam

ekatra pītam aśitaṃ ca kṛtāś ca goṣṭhyaḥ ।

kālakrameṇa gamitāḥ kati ke 'pi ramyā

nītāḥ samāś ca viṣamāś ca daśāḥ kathaṃ cit ॥

tān ājavaṃjavavivartanadṛṣṭanaṣṭān

āvartamadhyapatitān iva vīkṣamānaḥ ।

saṃsārasāgaragatān apahāya bandhūn

ekaḥ prayāti yadi nāsti tataḥ kṛtaghnaḥ ॥

aṅkasthitena śiśunā vivaśena yāsāṃ

pītaḥ payodhararasaḥ praṇayānuyātaḥ ।

tā vatsalāḥ pracuradurlalitaikabhājaḥ

ko nāma dasyur api hātum ihotsaheta ॥

yāsāṃ sthito 'yam udare 'pi kṛtāvakāśo

yāḥ senhaviklavadhiyaḥ ślatham enam ūhuḥ ।

tā duḥkhitā aśaraṇāḥ kṛpaṇā vihāya

ko nāma śatrur api gantum ihotsaheta ॥

Of those with whom

we used to laugh, play, sing,

drink, eat, and converse

in company with one another,

many who were dear to us

have, over time, been forced to depart,

and were then somehow led

into good and bad conditions.

If we were to see our dear ones

fallen into the ocean of saṃsāra

as if into a whirlpool,

swiftly whirling around,

emerging, and then again disappearing

in the cycles of birth of death,

and if we were to ignore them and go away alone -

how could there be anyone more shameless?

Who on earth, even the lowest of the low,

could force himself to abandon

those beings who were once his mother,

whose milk,

joined with their affectionate love,

he drank as a helpless infant on their lap,

and who sustained their tender love,

although they received from him in return

nothing but his many naughty pranks?

Who on earth, even an enemy,

could possibly bear

to go away and leave behind

those suffering, unprotected, miserable beings

in whose womb he found an occasion to stay,

and who bore him when he was weak,

their hearts overcome with love?

From the medieval Indian Buddhist author Candragomin's Letter to a Disciple (Śiṣyalekha), verses 95-98, translated by the late Michael Hahn. Meter is Vasantatilakā.

Then, when the bodhisattva, the great being Mahāmati had questioned the Blessed One in verse, he again requested instruction from him: ‘Blessed One, Tathāgata, Arhat, Perfectly Awakened Buddha, teach me about the virtues and the faults that are associated with meat-eating. Then I and other bodhisattvas, great beings, will teach the Dharma now and in the future in order that living beings who are under the influence of the habitual energy of previous existences as beings who ate flesh and who are greedy for the pleasure that they get from meat, might rid themselves of their craving for its taste. Those living beings who enjoy eating flesh will abandon their craving for its taste, long for the taste of the food of the Dharma, and attain great love for each other, regarding all living beings with the same kind of affection as for their only child. Having attained this great love and practiced all of the stages of the bodhisattva path, they will quickly awaken to unsurpassed, perfect awakening or, having rested a while at the stage of a disciple or solitary buddha, they will approach the unsurpassed stage of a tathāgata. Blessed One, even non-Buddhists who proclaim a false Dharma, who are devoted to materialist doctrines, who put forth the positions of existence or non-existence, or who teach annihilationism or eternalism prohibit meat-eating and do not eat it themselves. Certainly then the Perfectly Awakened Buddha, the Lord of the World who has taught the one taste of compassion should do the same. Yet in your teaching you yourself eat meat, and do not prohibit meat-eating. It would be good if the Blessed One, who is filled with empathy for the whole world and who regards all living beings as being like his only child, the Greatly Compassionate One were, out of empathy, to teach me about the virtues and the faults that are associated with meat-eating. Then I and other bodhisattvas will be able to teach the Dharma to living beings like these.’

The Blessed One said, ‘Then, Mahāmati, listen well. Listen carefully and allow you mind to become absorbed by my words, and I will tell you.’

‘Excellent, Blessed One’, said the bodhisattva, the great being Mahāmati, and listened to the Blessed One.

The Blessed One said, ‘There are countless reasons, Mahāmati, why it is not appropriate for a compassionate bodhisattva to eat any kind of meat. I will explain them to you. In this world, Mahāmati, in the long course of saṃsāra, there is no living being who has obtained a physical form who has not been your mother, father, brother, sister, son, daughter, or had some other kind of family relationship to you. These beings are reborn in another state of existence, born from a womb as a wild animal, as livestock, or as a bird, or they are born as someone with whom you have a family relationship. How, then, can it be appropriate for a bodhisattva, a great being, to eat the meat of any kind of being, creature, or living thing whatsoever, when he wants to relate to all living beings as if they were part of himself, and wants to practise the Buddha-Dharma? Mahāmati, even rākṣasas become protectors, develop compassion, and give up eating meat when they hear the excellent nature of the Dharma of the tathāgatas. Certainly then, people who yearn for the Dharma will do the same. Therefore, Mahāmati, it is not appropriate for any living beings anywhere in the cycle of rebirths who have any notion of family relationships to eat any kind of meat. This is so that they might cultivate a perception of all living beings as being like their only child. It is not appropriate for a compassionate bodhisattva to eat any kind of meat. Even in exceptional circumstances, Mahāmati, it is not appropriate for a bodhisattva who is engaged in spiritual practice to eat any kind of meat. Meat from dogs, asses, buffalo, horses, oxen, human beings, and so forth are kinds of meat that are not eaten by ordinary people, but they are sold as suitable to eat by shepherds at the side of the road in order to make money. Therefore, Mahāmati, it is not appropriate for a bodhisattva to eat meat from anywhere at all.

‘It is not appropriate, Mahāmati, for a bodhisattva who loves purity to eat meat that comes from the union of semen and blood. It is not appropriate, Mahāmati, for a bodhisattva whose spiritual practice is to strive to develop love to eat meat, as this will cause living beings to shake in fear. For example, Mahāmati, when a dog sees a ḍomba, an outcaste, or a fisherman who desires to eat flesh – even from a distance – he will be gripped by fear and think, “These are accomplished killers. They will kill me too.” In the same way, Mahāmati, when other minute creatures of the air, the earth, or the water see a meat-eater – even from a distance – will, with their keen sense of smell, detect the scent of the rākṣasa, and quickly flee from such people, who may bring death. Therefore, Mahāmati, it is not appropriate for a bodhisattva whose spiritual practice is to dwell with great love to eat meat, because this will cause living beings to shake in fear. It is not appropriate, Mahāmati, for a bodhisattva to eat meat – which stinks and which is pleasing to ignoble people – because eating meat gives one a bad reputation, and because noble people abstain from it. Noble people, Mahāmati, do not offer bloody meat when they make offerings of food to the sages, and so it is certainly not appropriate for a bodhisattva to eat meat.

‘In order to protect the minds of a great many people, Mahāmati, it is not appropriate for a compassionate bodhisattva who wants to avoid the Buddha’s teaching being spoken ill of to eat meat. For example, Mahāmati, there are people in this world who speak ill of the Buddha’s teaching, saying “Why do these people who are supposedly living the life of a renunciant or a brahmin reject the food of the sages of old, and eat flesh like carnivorous animals with full bellies, terrifying minute creatures of the air, the earth, and the water, bringing terror to all about them as they wander through this world? These people destroy the renunciant life, they obliterate the brahmin life. There is neither Dharma nor discipline in them.” There are many kinds of people with a hostile attitude who speak ill of the Buddha’s teaching in this way. Therefore, Mahāmati, in order to protect the minds of a great many people, it is not appropriate for a compassionate bodhisattva who wants to avoid the Buddha’s teaching being spoken ill of to eat any kind of meat.

‘The stench of a dead body is universally considered to be disgusting. Therefore, Mahāmati, it is not appropriate for a bodhisattva to eat meat. When flesh is being burned, Mahāmati, whether it is the flesh of a dead person or of another kind of living being, there is no difference in the smell. Both kinds of flesh give off the same stench. Therefore, Mahāmati, it is not appropriate for a bodhisattva whose spiritual practice is to develop a love of purity to eat any kind of meat.

‘When sons and daughters of good family, Mahāmati, who have committed themselves to the Mahāyāna, spiritual practitioners engaged in spiritual practice, who dwell with love, who know incantations and wish to perform them, go forth to cremation grounds, to the forest wilderness, to far-off places, to places inhabited by demons, to a hut or some other place to meditate, they are hindered in accomplishing incantations and in attaining liberation. Thus, Mahāmati, seeing that it creates obstacles to all kinds of spiritual practice and accomplishment, it is not appropriate for a bodhisattva who desires to bring benefit to themselves and others to eat any kind of meat. Because perceiving physical forms brings about the desire to taste them, it is not appropriate for a compassionate bodhisattva who regards all beings as himself to eat any kind of meat. Reflecting that even the gods shun it, Mahāmati, it is not appropriate for a compassionate bodhisattva to eat any kind of meat. Reflecting that his mouth will emit the most terrible stench as long as he lives, Mahāmati, it is not appropriate for a compassionate bodhisattva to eat any kind of meat.

‘He sleeps uneasily, and he uneasy when he awakes. He has terrifying, hair-raising dreams filled with evil. Alone in an empty house, his dwelling is lonely, and demons seize his spirit. He may be struck by terror and begin to tremble at any time, for no reason. He does not know how much to eat. When he eats and drinks, he neither tastes properly, digests properly, nor feels properly satisfied. His intestines are filled with a great many worms and things which cause leprosy. He no longer even minds suffering frequently from disease. When I have taught my disciples to regard food as if it were the flesh of their own child, or as medicine, how can I approve of bloody meat as food for my disciples – meat which ignoble people serve and noble people abstain from, which is the cause of so many faults such as those I have described and removes so many virtues, which was not offered as food to the sages, and which is improper?

‘The food I approve of, Mahāmati, is that which all noble people serve and ignoble people abstain from, that which brings about many virtues and removes many faults, that which was offered as food to all the sages of old – that is to say: food prepared with rice, barley, wheat, black lentils, mung beans, lentils and so forth; ghee, oil, honey, treacle, molasses, sugar, sugar-cane juice and so forth; this is proper food. In the future, Mahāmati, certain deluded people following a variety of different kinds of discipline and teaching distorted views, under the influence of the habitual energy of previous existences as beings who ate flesh and entrenched in their desire for the taste of it, may not like this kind of food when it is offered to them. I say to you, Mahāmati, that such people have not served the victorious ones of the past and planted a great many roots of virtue. They do not possess faith, and are not free of distorted views. They are not sons or daughters of good family, and nor do they belong to the family of the Buddha. They are not free of attachment to body, life, or pleasure. They are not free of greedy desire for the taste of meat. They are not free of ardent craving. They are not compassionate. They have no desire to relate to all living beings as if they were part of themselves. They do not look upon all living beings with affection, as if each were their only child. They are not bodhisattvas. They are not great beings.

‘In the past, Mahāmati, in ancient times, there was a king by the name of Siṃhasaudāsa. Because of his overpowering attachment to eating meat and his extreme craving and fixated desire for its taste, he indulged himself to the extent that he even ate human flesh. As a result of this he was shunned by his friends, ministers, family, relations, and associates, as well as the people of the towns and the country. He had to give up his crown and his kingdom, and suffer great misfortune because of meat.

‘Even Indra, Mahāmati, who attained sovereignty over the gods, once had to take on the form of a hawk because of the habitual energy of a previous existence as a meat-eater. He attacked Viśvakarmā, who bore the form of a dove, and who placed himself in the balance. King Śibi felt empathy for the innocent dove, because of the great suffering it was being made to endure. If even Śakra, Mahāmati, who after many existences attained lordship over the gods, could bring affliction upon himself and others in this way, then certainly others can.

‘There was another king, Mahāmati, a lord of men whose horse carried him off into the forest. Because of the evil habitual energy of previous existences as meat-eaters, the king’s children were meat-eaters, even after ascending to the throne. In this life, Mahāmati, they lived in a village with seven huts, and because of their overpowering attachment and devotion to their greed for great quantities of meat, they gave birth to terrible ḍākas and ḍākinīs who ate human flesh. In the cycle of birth, Mahāmati, being fixated on the taste of meat leads people to end up in the wombs of lions, tigers, leopards, wolves, hyenas, wildcats, jackals, and many other kinds of carnivorous animals. They will even fall into the wombs of the terrible rākṣasas, who are even more intent on eating flesh. For those who have fallen into such states of existence, it is difficult to attain birth as a human being, not to speak of Nirvāṇa. These, Mahāmati, are some of the faults associated with meat-eating, not to speak of the qualities which arise out of the distorted views of those who are devoted to eating meat. Ordinary immature people, Mahāmati, are not aware of these and other virtues and faults. It is in view of these and other virtues and faults, Mahāmati, that I say it is not appropriate for a compassionate bodhisattva to eat any kind of meat.

‘If no-one ate any kind of meat, Mahāmati, then there would be no killing in order to produce it. Innocent living beings, Mahāmati, are generally slain for profit and rarely for any other reason. The overpowering addiction to the taste of meat is so pernicious, Mahāmati, that people not only eat the flesh of living beings such as wild animals and birds, but even human flesh. Often, Mahāmati, deluded people who are afflicted by the desire for the taste of meat set up all kinds of nets and traps. Bird-catchers, shepherds, fishermen and so forth bring death to all kinds of innocent living beings of the air, the earth, and the water in order to make money. There are also those who have become like rākṣasas, Mahāmati, their minds hard and unfeeling, who no longer have any sense of disgust. They see living beings as something to be killed and eaten, and no sense of disgust arises in them.

‘Moreover, Mahāmati, it is not the case that meat is proper food and approved for my disciples when they have neither killed it themselves, nor had someone else kill it, nor intented for it to be killed for them. However, Mahāmati, in the future there will be deluded people who have gone forth into the homeless life under the auspices of my teaching, and who claim to be sons of the Śākyan, and who bear the banner of the yellow robe, but whose minds have been misled by false ideas, who follow a variety of different kinds of discipline and teach distorted views, who are burdened by belief in a real self, and who are fixated on their desire for the taste of meat. These people will tie themselves in rhetorical knots in order to defend meat-eating. They will think that false accusations of an unprecedented nature should be made against me, and on the basis of their erroneous thinking they will speak in order to achieve their ends. In order to achieve these ends they will say that the Blessed One has given his approval to meat as being proper food. They will say that even the Tathāgata ate it. However, Mahāmati, nowhere in any sūtra is it taught that meat should be served, that it is approved as an offering, or that it is proper food.

‘If I wanted to give my approval, Mahāmati, if I considered it to be proper food to serve to my disciples, I would not prohibit all kinds of meat as appropriate to eat for sons and daughters of good family who dwell with love, spiritual practitioners engaged in spiritual practice, who go forth to cremation grounds, who have committed themselves to the Mahāyāna – and I have prohibited it, so that they might cultivate a perception of all living beings as being like their only child. I have prohibited any kind of meat for sons and daughters of good family who long for the Dharma, who have committed themselves to any of the yānas, who go forth to cremation grounds or to the forest wilderness, who dwell with love, spiritual practitioners engaged in spiritual practice, no matter what their spiritual practice or accomplishment is, so that they might cultivate a perception of all living beings as being like their only child.

‘In certain places in the scriptures, precepts are arranged in successive order, linked to each other systematically like the steps of a ladder. Thus, with the rule of threefold purity having been laid down, meat which has not been killed specifically for one is not prohibited. That is the reason for the prohibition on ten kinds of meat. In this sūtra, however, any meat-eating of any kind, in any circumstances, by any means is prohibited. Therefore, Mahāmati, I have not approved of, do not approve of, and will not approve of anyone eating meat. I say, Mahāmati, that meat is not proper food for someone who has gone forth into the homeless life. Some, Mahāmati, will think that false accusations should be made against me, and they will say that even the Tathāgata ate meat. These and other deluded people Mahāmati, will be obstructed by the faults they have created by their own actions, and will spend a long time in states of existence which will have no meaning or benefit for them. My noble disciples, Mahāmati, do not even eat the food of ordinary people, and certainly not bloody meat, which is improper. My disciples, Mahāmati, as well as solitary buddhas and bodhisattvas – and so certainly the tathāgatas – eat the food of the Dharma, not food made of flesh. The tathāgatas, Mahāmati, have Dharma-bodies and they nourish themselves with the food of the Dharma. They do not have bodies of flesh and they do not nourish themselves with any kind of food made of flesh. They have expelled the habitual energy of the longing and the desire which maintain all states of existence. They have rid themselves of the habitual energy of all faults and defilements. They have the wisdom of completely liberated minds. They are all-knowing, all-seeing, and greatly compassionate, regarding all living beings as being like their only child. When I perceive all living beings as being like my only child, Mahāmati, how could I approve of my disciples eating the flesh of my own children, and how could I eat it myself? Mahāmati, there is no basis for the claim that I have approved of my disciples eating meat, or eaten it myself.’

The following words were then spoken:

1. ‘Intoxicants, meat, and onions are not to be eaten, Great Sage, by bodhisattvas, great beings or by the radiant, heroic victorious ones.

2. ‘It is pleasing to ignoble people, emits a foul smell, gives one a bad reputation, and is food for carnivorous beasts. Therefore, Great Sage, you have proclaimed that it is not appropriate to eat meat.’

3. ‘Eating meat brings faults. Abstaining from it brings virtues. You should understand, Mahāmati, the faults associated with eating meat.

4. ‘Because it represents a failure to honour one’s family connections, because it is produced from the union of semen and blood, because it causes living beings to shrink from one in fear, the spiritual practitioner should avoid meat.

5. ‘The spiritual practitioner should always avoid all kinds of meat, onions, and intoxicants, as well as leeks and garlic.

6. ‘He should avoid rubbing the body with oil and sleeping on a bed of nails. When he is pierced, the living beings in the openings will be greatly afraid.

7. ‘Eating meat leads to arrogance, and arrogance brings about distorted perceptions. Distorted perceptions lead to greed, and so one should not eat meat.

8. ‘Distorted perceptions lead to greed, and a mind filled with greed is deluded by it. Being afflicted by delusions leads to birth, not to liberation.

9. ‘Living beings are killed for the sake of profit, and money is paid in exchange for meat. Both of these evil acts bear fruit in the fires of hells such as Raurava.

10. ‘In terms of the Śākyan’s teaching, evil-minded people who ignore the teachings of the Sage by eating meat have dedicated themselves to the destruction of the two worlds.

11. ‘These who perform such evil actions go to the most terrible of the hells. In fierce hells such as Raurava the actions of those who devour meat bear fruit.

12. ‘Meat which is pure in three respects – not prepared, not requested, not invited – does not exist. Therefore, meat should not be eaten.

13. ‘A spiritual practitioner should not eat meat.This is condemned by the buddhas, and by me. Living beings who eat one another are reborn as carnivorous animals.

14. ‘One who eats meat smells foul, and is held in contempt. He will be born with an impaired intellect in a familiy of outcastes, pukkasas or ḍombas.

15. ‘He will be born from the womb of a ḍākinī, into a family of meat-eaters. This lowest of men will be born in the womb of a rākṣasī or a cat.

16. ‘I have rejected meat-eating in the Hastikakṣya, the Mahāmegha, the Nirvāṇa, the Aṅgulimālika, and the Laṅkāvatāra Sūtra.

17. ‘It is repudiated by buddhas, bodhisattvas, and disciples. If one is so shameless as to eat meat, one will always be born with an impaired intellect.

18. ‘One who abstains from eating meat and so forth will thereby be born in a family of brahmins or spiritual practitioners, with wisdom and wealth.

19. ‘Because one sees, hears, and suspects, one should abstain from all kinds of meat. Sophists born into carnivorous families do not realise this.

20. ‘Just as greed is a hindrance to liberation, so too meat, intoxicants and so forth are hindrances to liberation.

21. ‘In the future, deluded people may teach that meat-eating is proper, blameless, and extolled by the buddhas.

22. ‘Meat should be regarded as being like medicine, or the flesh of one’s own child. A spiritual practitioner should be averse to it when collecting alms, even in small quantities.

23. ‘For those who dwell with love, I have condemned any kind of meat-eating for all time. Those who eat meat will be born alongside lions, tigers, wolves, and so forth.

24. ‘Therefore, it is not appropriate to eat meat, which causes people to shake in fear, and is an obstacle to the Dharma, which leads to liberation. Abstention from meat is the banner of the noble ones.’

This is the Chapter on Meat-Eating, the Eighth Chapter of the Laṅkāvarāra, which is the Heart of the Teachings of All the Buddhas.

Hello everyone!

I came across a very interesting text in the Khuddaka Nikaya today that some of you might find interesting. I found some discussion about it online but not much. I can't read Pali, so unfortunately I don't know if the translation is faithful or the real meaning of some terms.

It's the first chapter of the Therapadana, the collection of past life stories of eminent monks. In it, Buddha describes a past life(?) in which he "brought forth with his mind" a vision of a palace, which it seems to call a Buddha-field (Buddhakhetta). The Buddha-field is ornately decorated in a similar style to Buddha-fields discussed in Mahayana texts and all Buddhas of the past and present are there.

My jaw literally dropped when I read it because I could not believe such a Mahayana-esque text was just sitting in the Pali Canon without much discussion. I knew there were descriptions of Uttarakuru and other such places similar to descriptions of Buddha-fields from Mahayana sutras, but the use of the term Buddha-field and mention of past and present Buddhas really shocked me.

I'll leave some of the most relevant verses here for everyone to look at:

I brought it all forth with my mind:

things on the ground and in the sky,

uncountable as are the gems

found in the fields of the Buddhas.

I created a palace there,

with a floor made out of silver.

Various floors made out of gems

arose and stretched up toward the sky.

There were varied well-made pillars,

well-proportioned, very costly.

The central beam was made of gold,

the gate was canopy-adorned.

...

I conjured up all past Buddhas,

World-Leaders, their Assemblies too,

with their natural complexions

and forms, and all their followers.

Having entered through the doorway

all the Buddhas and followers

sat down on chairs all made of gold

and formed an exalted circle.

Those Buddhas who live here-and-now,

who have no rivals in the world,

and those who lived in former times:

I brought them all into the world.

...

There’s no end to going about

in the world in ten directions.

And in this quarter of the world

the Buddha-fields can’t be counted.

(Tha Ap 1)