buddhas

"Again, Mahāmati, there may be some unwitted people in the future time, who, beginning to lead the homeless life according to my teaching, are acknowledged as sons of the Śākya, and carry the Kāshāya robe about them as a badge, but who are in thought evilly affected by erroneous reasonings. They may talk about various discriminations which they make in their moral discipline, being addicted to the view of a personal soul. Being under the influence of the thirst for [meat-] taste, they will string together in various ways some sophistic arguments to defend meat-eating. They think they are giving me an unprecedented calumny when they discriminate and talk about facts that are capable of various interpretations. Imagining that this fact allows this interpretation, [they conclude that] the Blessed One permits meat as proper food, and that it is mentioned among permitted foods and that probably the Tathagata himself partook of it. But, Mahāmati, nowhere in the sutras is meat permitted as something enjoyable, nor it is referred to as proper among the foods prescribed [for the Buddha's followers]."

"... all [meat-eating] in any form, in any manner, and in any place, is unconditionally and once for all, prohibited for all. Thus, Mahāmati, meat-eating I have not permitted to anyone, I do not permit, I will not permit. Meat-eating, I tell you, Mahāmati, is not proper for homeless monks."

"From eating [meat] arrogance is born, from arrogance erroneous imaginations issue, and from imagination is born greed; and for this reason refrain from eating [meat]."

"There is no meat to be regarded as pure in three ways: not premeditated, not asked for, and not impelled; therefore, refrain from eating meat."

"From now on, I do not permit my sravaka disciples to eat meat. ... One who eats meat kills the seed of great compassion. ... I, from now on, tell my disciples to refrain from eating any kind of meat. O Kasyapa! When one eats meat, this gives out the smell of meat while one is walking, standing, sitting or reclining. People smell this and become fearful. This is as when one comes near a lion. One sees and smells the lion, and fear arises. O good man! When one eats garlic, the dirty smell is unbearable. ... It is the same with one who eats meat. It is a similar situation with all people who, on smelling the meat, become afraid and entertain the thought of death. All living things in the water, on land and in the sky desert such a person and run away. They say that this person is their enemy."

"After my nirvana, how will people who eat the flesh of beings deserve to be called disciples of Śākyamuni? You should understand that these people who eat flesh may gain some modicum of mental awakening while practicing samādhi, but they are all great rākṣasas who in the end must fall into the sea of death and rebirth. They are not disciples of the Buddha. Such people kill and devour each other, feeding on each other in an endless cycle. How could they possibly get out of the three realms? When you teach people in the world to practice samādhi, teach them to renounce all killing."

"How then can it be compassionate to gorge on other beings' blood and flesh? Monks who will not wear silks from the East, whether coarse or fine; who will not wear shoes or boots of leather, nor furs, nor birds' down from our own country; and who will not consume milk, curds, or ghee, have truly freed themselves from the world."

"I can affirm that a person who neither eats the flesh of other beings nor wears any part of the bodies of other beings, nor even thinks of eating or wearing these things, is a person who will gain liberation."

"Listen well, listen well, and mull it over in your thoughts!"

"Ratnākara, the various kinds of living beings are in themselves the Buddha lands (buddhakṣetra) of the bodhisattvas . Why so? Because it is by converting various beings to the teachings that the bodhisattvas acquire their Buddha lands. It is by persuading various beings and overcoming their objections that the bodhisattvas acquire their Buddha lands. It is by inducing the various living beings to enter into the Buddha wisdom in such-and-such a land that they acquire their Buddha lands. It is by inducing the various living beings to develop the capacity for bodhisattva practices in such-and-such a land that they acquire their Buddha lands. Why is this? Because the bodhisattva's acquisition of a pure land is wholly due to his having brought benefit to living beings. Suppose a man proposes to build a mansion on a plot of open land. He may do so as he wishes without hindrance. But if he tries to build it in the empty air, he will never be successful. It is the same with the bodhisattvas. It is because they wish to help others to achieve success that they take their vow to acquire Buddha lands. Their vow to acquire Buddha lands in not founded on emptiness."

"Ratnākara, you should understand that an upright mind is the pure land of the bodhisattva. When the bodhisattva attains , then beings who are free of flattery will be born in his country. A deeply searching mind is the pure land of the bodhisattva. When he attains Buddhahood, beings who are endowed with blessings will be born in his country. A mind that aspires to or enlightenment is the pure land of the bodhisattva. When he attains Buddhahood, beings dedicated to the Great Vehicle will be born in his country Almsgiving is the pure land of the bodhisattva. When he attains Buddhahood, beings who are capable of casting away everything will be born in his country. Keeping of the precepts is the pure land of the bodhisattva. When he attains Buddhahood, beings who fulfill their vow to carry out the ten good actions will be born in his country. Forbearance is the pure land of the bodhisattva. When he attains Buddhahood, beings who are adorned with the thirty-two features will be born in his country. Assiduousness is the pure land of the bodhisattva. When he attains Buddhahood, beings who strive diligently to acquire all manner of blessings will be born in his country Meditation is the pure land of the bodhisattva. When he attains Buddhahood, beings who can regulate their minds and keep them from disorder will be born in his country. Wisdom is the pure land of the bodhisattva. When he attains Buddhahood, beings who are correct and certain in understanding will be born in his country. A mind devoted to the four immeasurable qualities is the pure land of the bodhisattva. When he attains Buddhahood, beings perfect in the exercise of pity, compassion, joy, and indifference will be born in his country. The four methods of winning people are the pure land of the bodhisattva. When he attains Buddhahood, beings who are regulated by the emancipations will be born in his country. Expedient means are the pure land of the bodhisattva. When he attains Buddhahood, beings who can employ all manner of expedient means with complete freedom will be born in his country. The thirty-seven elements of the Way are the pure land of the bodhisattva. When he attains Buddhahood, beings will be born in his country who are proficient in the four states of mindfulness, the four types of correct effort, the four bases of supernatural power, the five roots of goodness, the five powers, the seven factors of enlightenment, and the eightfold holy path. A mind intent on transferring merit to others is the pure land of the bodhisattva. When he attains Buddhahood, he will acquire a country endowed with all manner of blessings. Teaching others to avoid the eight difficulties is the pure land of the bodhisattva. When he attains Buddhahood, his country will be free of the three evils and the eight difficulties. Observing the precepts himself but not taxing others with their shortcomings is the pure land of the bodhisattva. When he attains Buddhahood, no one in his country will be called a violater of prohibitions. The ten good actions are the pure land of the bodhisattva. When he attains Buddhahood, beings will be born in his country who suffer no untimely death, possess great wealth, are pure in action, sincere and truthful in word, ever mild in speech, never alienated from kin or associates, skillful in solving disputes, invariably speaking profitable words, never envious, never irate, and correct in understanding. Therefore, Ratnākara, because the bodhisattva has an upright mind, he is impelled to action. Because he is impelled to action, he gains a deeply searching mind. Because he has a deeply searching mind, his will is well controlled. Because his will is well controlled, he acts in accord with the teachings. Because he acts in accord with the teachings, he can transfer merit to others. Because he transfers merit to others, he knows how to employ expedient means. Because he knows how to employ expedient means, he can lead others to enlightenment. Because he leads others to enlightenment, his Buddha land is pure. Because his Buddha land is pure, his preaching of the Law is pure. Because his preaching of the Law is pure, his wisdom is pure. Because his wisdom is pure, his mind is pure. And because his mind is pure, all the blessings he enjoys will be pure. Therefore, Ratnākara, if the bodhisattva wishes to acquire a pure land, he must purify his mind. When the mind is pure, the Buddha land will be pure."

"Shariputra, it is the failings of living beings that prevent them from seeing the marvelous purity of the land of the Buddha, the Thus Come One. The Thus Come One is not to blame. Shariputra, this land of mine is pure, but you fail to see it."

"All of you Bhikshus, after my Nirvana, you should revere and honor the Pratimoksha. It is like finding a light in darkness, or like a poor person obtaining a treasure. You should know that it is your great teacher, and is not different from my actual presence in the world."

"If you have wisdom, you will be without greed or attachment. Always examine yourselves, and do not allow yourselves to have faults, for it is in this way that you will be able to obtain liberation within my Dharma."