Shakyamuni Buddha's diet when he was alive was meat-eating, and the only people in the whole world who study Buddhism and do not eat meat are the Chinese. The Chinese vegetarian diet was advocated by Emperor Wu of Liang, and before Emperor Wu of Liang, Chinese Buddhists also ate the three pure meats. Emperor Liang Wu Di's idea of a long vegetarian diet came when he read the Lankavatara Sutra, and the Buddha said, 'Bodhisattvas are so merciful and compassionate that they can't bear to eat the flesh of all living beings', and Emperor Liang Wu Di was very moved by this, and so he became an automatic vegetarian. He was the great protector of Buddhism, he ate vegetarian food, of course, the monks responded, and later on, the family also responded, this is the beginning of vegetarianism in Chinese Buddhism.
The Buddhists don't kill, and the precepts don't say that they don't eat meat. Buddha in the world is the bowl, the Buddha is 'compassion for this, convenience for the door', the bowl when people give what to eat, this is convenient, compassion. If you are a vegetarian, you have to let people make vegetarian food for you when you go to the creche, isn't that looking for trouble? Therefore, the Buddha and his disciples do not have a separate mind; they eat what they are given. Nowadays, Thai and Burmese Hinayana countries are still offering the mantle, so you have to understand this.
Vegetarianism has decided health benefits, and if the whole society promotes vegetarianism, it will be convenient for monks to go out to the creche. When we see a monk eating meat in a foreign country, we will not be surprised, but when we eat vegetarian food, people will be surprised to see us because they don't know the history of Chinese Buddhism, so we have to explain to them, so that they will know why Chinese Buddhist disciples are vegetarians.
Venerable Master Jokhang's teaching on being able to eat plants
Many people will ask, vegetables have life too, so why can we eat them? The following is an excerpt from Venerable Master Jingkong's answer, from Questions and Answers on Buddhism.
Q: The Buddha said that all things are equal, that plants and animals are alive, and that eating meat is tantamount to killing. But also vegetables are alive, we cut it down and eat it, why is it not killing?
A: You ask a very good question, a very deep question, can people not eat? It can. You look at Shakyamuni Buddha that year in the world to eat a meal a day, we see in the scriptures, arahants live in this world a week to eat a meal, Pai Chi Buddha half a month to eat a meal. To the color world sky people do not want to eat, color world sky is to get meditation people, get the first Zen wealth, color, name, food and sleep are no longer, this is kung fu. We are in this world called karma, you must have food, no food you can not survive, you can not survive you can not get out of the six paths of reincarnation, in the six paths are always wronged, this truth is very deep, give you two weeks to say can not be said. You have to eat, just think about it, is it better for you to eat human beings, is it better for you to eat animals? There is a choice. Is it better for you to eat your parents, or is it better for you to eat someone else? You will not eat your parents, you will eat somebody else. If you compare human beings with animals, you will still eat animals and not human beings; if you compare animals with plants, you will still give up animals and eat plants. If you compare one layer to another, you will know that it is not the same.
Plants are living creatures, but they don't have feelings, that is to say, they don't have the heart of revenge, they don't have the heart of resentment; when you eat the animals, the animals have revenge, they have resentment. What is it that invites? The next life is not as good as it should be, and this is a serious problem. Plants don't do that, and they want you to eat them when they grow up. Why? It cultivates offerings, and it knows how to cultivate blessings. We grow our own vegetables in Australia. Our vegetables have no chemical fertilizers or pesticides, and they grow better than those from ordinary farms. We let these vegetables listen to the Buddha's name, listen to the sermon, or play it to them on a recording, and we take very good care of them. The fellow who manages the vegetable garden had a dream one night that a loofah came to him, and it said the loofah is too old, you should pick it quickly, it's already very old. He thought it was strange, and the next day he went to that location to look for it, and sure enough, he found it, and it was behind the leaves, and neglected not to see it, and it was really too old, so old that what? It was too old to be eaten, so he kept it for seed. You see, plants, flowers and trees are all humane, we are kind to it, and it repays us, it repays us by using this to feed the public. These things you have to learn well, you really understand the universe life of all things.
Why advocate vegetarianism?
--Venerable Master Jeet Kun's explanation
Vegetarianism has been a traditional virtue of Buddhism in China for thousands of years, and it is a concrete manifestation of the spirit of compassion in Mahayana Buddhism. In the past hundred years, probably because of the broadening of people's horizons, there have been two different views on vegetarianism: some people believe that it is essential for Buddhists to be vegetarians, otherwise they will not be believers; some people think that, on the contrary, it is not necessary to be vegetarians in order to learn Buddhism, and cite monks from Monk, Tibetan, Ceylon, and Thai regions as evidence that this is true or false. It is indeed necessary to discuss.
Vegetarianism in people's minds, generally similar to the vegetables (eat vegetables) and not meat, but according to the precepts of the Buddha's system and the entire Buddhist situation, Buddhists are not absolute vegetable foodists, because the garlic alliums in the vegetables are not eaten; not absolutely against meat eaters, in the precepts of Hinayana allowed to eat the pure meat. As for what is commonly referred to as non-vegetarianism, non-vegetarianism refers to meat and pungent substances such as onions, garlic, and chives, which have a very strong odor.
According to the Hinayana precepts, the monks and nuns of the Buddha's time were permitted to eat meat. For example, among the four kinds of medicines mentioned in the Four Points of the Law of the Hour, there are two kinds of fish and meat, and the 10th article of the Ninety Bojuti of the Four Points of the Precepts of the Book of the Four Points of the Law of the Harmony of the Buddha is a stipulation of fish and meat, which also indicates that meat can be eaten. This is because the monks and nuns at that time lived a life of begging, and could only eat whatever the giver's family owned, whatever they begged for, and there was still a choice for you there? But there is still a certain restriction, that is, for the almsgiver to provide meat, if you see that he was killed for himself; or heard that it was killed for himself; or even suspected that it was killed especially for the purpose of providing for oneself, in the spirit of not killing the spirit of compassion, can not be accepted. This is because such meat is a violation of the precept of not killing living beings, because living beings die because of me, and because I could have avoided it but did not know how to do so. So the Buddhist dharma's covering of meat is not because it is meat, but because of the killing of living beings, in the case of not killing for you, that kind of three-pure meat is not forbidden in the Hinayana precepts.
China is Northern Buddhism, which circulates mostly Mahayana sutras and promotes Mahayana thought, and in the Mahayana classics, it is explicitly declared that Buddhist disciples cannot eat meat. In the Mahayana classics, it is explicitly declared that Buddhist disciples should not eat meat. For example, the Lankavatara Sutra says, "There are infinite causes for not eating meat. Slightly ten kinds: First, all beings from the beginning of time is always six relatives, in order to think of relatives, should not eat meat; Second, foxes, dogs, centaurs, butchers, miscellaneous sales; Third, impure begging points of the growth of the reason; Fourth, all beings heard of all the horror of the reason; Fifth, so that the practitioner of compassion is not born of the reason; Sixth, the mortal fools are practiced, stinking uncleanness, no good name of the reason; Seventh, so that mantra does not achieve the reason. In the eighth case, the person who eats meat sees the form and becomes aware of it, and is attached to it because of the tainted flavor; in the ninth case, the person who is rejected by the heavens and has many nightmares, and the person who smells the fragrance of tigers and wolves; and in the tenth case, the person who eats all kinds of meat, and then eats the flesh of others.
There are many reasons for not being able to eat meat, ten of which are cited here. The Nirvana Sutra also says:
From today onward, no disciple is allowed to eat meat, observe as the son of the meat thought, the man who eats meat, cut off the seed of the great mercy, land, water, air and air travel with the lives of those who are complaining, so do not make food.
There are also the Brahma Net Bodhisattva Precepts Sutra, the Lama Sutra, and the Yondu Mola Sutra, all of which are against meat-eating because the Bodhisattva Way is based on compassion, and meat-eating is a manifestation of lack of compassion, and there are all kinds of transgressions, so it is not to be eaten.
The evolution of the sangha is very much related to the evolution of the precepts of the Hinayana, which permitted the eating of the three purities of meat, to the Mahayana sutras, which are firmly opposed to the eating of meat. The bhikkhus lived a life of begging at first, but with the spread of Buddhism, they were given vast land and large quantities of food by the king and his followers, and the monastic community was transformed from having nothing to having considerable economic strength, and the land of the monastic community was cultivated by the pure people, and the food was handled by the pure people, so that in such a situation, it was natural to refrain from eating meat. So in India, when Mahayana Buddhism flourished, it was forbidden to eat meat.
China's promotion of vegetarianism among monks and nuns began with Emperor Wu of Liang, in the Guanghongming ji, Volume 26 of which contains a text written by Liang Wu entitled "Cutting off Wine and Meat," in which the emperor saw that some monks and nuns at that time ate meat and drank wine and thought that the Mahayana scriptures were contrary to the idea of the Lord of the people's responsibility to support Buddhism, and only then called upon the monks and nuns to cut off meat and wine or else they would be punished with the law of the state and the law of the monks. The Buddhist system of begging for food was once practiced in our country at the end of the century. Most Chinese monasteries have owned temple property since ancient times, or lived a life of self-cultivation and self-cooking, which provided favorable conditions for not eating meat, and if someone wanted to eat meat, he would have to commit suicide, sell it himself or cook it himself, so how could he not violate the precepts? Not to mention the Mahayana scriptural laws, the precepts of the voice-hearers would not permit it.
Some people have suggested that Chinese monks and nuns should also eat meat, citing the example of Thai and Burmese monks who eat meat for their own sake, which is a delusional statement that is not based on reality and follows their own desires. As we all know, Thailand and other popular Buddhism is Hinayana Buddhism, practicing the system of begging for food, so naturally we cannot compare with it. Another example is that Buddhists in Mongolia and Tibet are also meat-eaters, because Mongolia and Tibet are animal husbandry areas, where the main foodstuffs are cows and sheep, and it is inconvenient not to eat meat in such an environment. These circumstances do not exist at all in the Han area, so there is no reason why we should eat meat.
Fifth, meat and spicy why to prohibit
Meat and spicy, is a strong odor of the vegetables of the collective name, usually said five Xin or five meat. About the name of the five spices, there are different ways to say, but in most words, called onions, garlic, chives, scallions, Xingqu. These five vegetables have a strong stimulating power and, when eaten, emit an extremely unpleasant odor that can affect the harmony of the sangha and are therefore forbidden by the precepts.
The five pungent, in the Hinayana law only mentions garlic, like the "Four Points of the Law" bhikkhuni precepts of single degeneration of the seventieth says:
If the bhikkhuni eat garlic person Bojeti. Bhikkhu tujira, style * mana, shaman, shamani tujira, is a crime; not a crime, or have a disease such as this, wrapped in garlic in the cake food, if the other medicines can not be cured, but only have to take the garlic difference, listen to the service, and if applied to the sores is not a crime.
There is the cause of the disease, non-eating garlic can not be cured, the precepts are only open to allow, after eating garlic, in order not to affect everyone, the law has made further provisions. For example, the Law of Monks and Goddesses says:
(Garlic) served himself, seven days shall not lie on the monk's mattress, on the monk's toilet, into the monk's bathroom, greenhouse, lecture room, food house, by the monk's second invitation, and even the statement of the Bousa, all shall not live; shall not go around the pagoda, if the pagoda is in the open ground, can be downwind remote salute to the eight days of the bath, coated, smoked has been able to enter the congregation.
In a group, if everyone eats garlic, there will not be any special feeling, if only one or two people eat, that kind of stench from eating garlic, other people absolutely can not stand. Therefore, a person who eats garlic once has to isolate himself from the public life for seven days, and only after the stench has dissipated from his body and he has bathed and changed his clothes, can he return to the life of the public.
The prohibition of eating the five spices is set forth in the Mahayana sutras. For example, the Brahma Net Sutra says:
If the son of a Buddha, he must not eat the five pungent herbs: garlic, answering onion, ci onion, orchid onion, and hing ditch; these are the five kinds, which are not to be eaten in all foods. If one eats them for this reason, he commits the offense of light defilement.
This garlic, also known as Hu onions, history says Zhang Qian mission to Dawan, retrieved from the Hu land; Ci onions, that is, green onions, by the stems and leaves Ci softly called. Lan onion, said to be small garlic, said chives. Ming onion, a mountain onion, grows in the mountains and swamps, said to be the Allium. Xingqu, according to legend, there is no Han.
The five spices are not the same as wine, which can make people delirious; nor are they the same as meat, which is contrary to the original intention of compassion when eaten. Why are they forbidden in the Bodhisattva precepts? The Lama Sutra says:
All sentient beings seeking samadhi should cut off the five kinds of pungent food in the world. These are the five kinds of food, ripe food and hair loss, raw mouthfuls increase the rage, such as the world of the person who eats pungent, even if he can preach one or two sutras, the ten heavenly fairies, dislike its foul smell, salty all away. The hungry ghosts licked their lips because of their food. If they live with the ghosts, they will lose their virtue and will not be benefited for a long time. This is a person who eats pungent food, cultivates samadhi, and is guarded by Bodhisattvas, heavenly immortals, and good gods from all directions. The Devil King, who has been given the convenience of his own body, appears in the body of a Buddha, and speaks in the form of a Buddhist monk, who is not destroying the forbidden precepts, and is praising sacrifice and anger. At the end of his life, he became a member of the demon king's family, suffered all the blessings of the demons, and fell into an infernal prison. Ananda, those who practice bodhicitta and cut off the five evils forever are called the first to enhance the gradation of practice.
Consuming the five evils creates restlessness and anger, keeps the good gods away, tempts the devil king, destroys the forbidden precepts, and leads to death in the hells. The Lankavatara Sutra also says:
All meat, onions, chives and garlic, and all kinds of libations are always far away from one's practice. Eating and drinking give rise to indulgence, indulgence gives rise to evil consciousness, from consciousness comes greed, and greed makes the mind intoxicated. Intoxication leads to love and desire, and there is no liberation in life and death. Wine, meat, onions, chives, and garlic are all obstacles to the holy way, and contrary to the holy appearance; therefore they should not be eaten.
This compares the faults of eating onions and garlic to those of drinking wine and eating meat, because they both grow in love and desire and obstruct the holy path, and so should not be eaten.
Eating meat is tantamount to killing
Related Sutras
Dahui! A person who eats meat has such immeasurable faults as these, and great merit is gained by breaking it off and not eating it. The fools do not know what is good and what is bad, so I am explaining to you that all meat should not be eaten. Dahui! Whoever kills a living being is mostly eaten by human beings; if human beings do not eat, there is no killing; therefore, eating meat is the same sin as killing.
The Mahayana Sutra
The Great Wisdom! If all people do not eat meat, there is no one who kills living beings. If people eat meat, if there is nothing to eat, they seek to buy it everywhere, and if they kill to sell it for the sake of financial gain, and if they kill for the sake of the buyer, then the buyer is no different from the murderer. Therefore, eating meat can obstruct the holy way. Therefore, I say that eating meat is a sin and breaks the seed of the Buddha, so I do not listen to it.
The pure bhikkhus and bodhisattvas who walk along the highway do not tread on the grass, let alone pull it out with their hands. What great compassion is there in taking the flesh and blood of all living beings and feeding them?
The Mahayana Sutra
The good man! I came out of the world to say for the masses that there is no place for eating the flesh of living beings. If one eats meat, he has no compassion; if he has no compassion, he is not my disciple, and I am not his teacher. --The Yoga Dharma Mirror Sutra of the Offenders
Ananda! Again, all the worlds, all the beings of the six paths, whose minds do not kill, do not follow the succession of their births and deaths. Thou hast practiced samadhi, which is originally out of the dust and labor, but if the killing mind is not removed, the dust cannot come out. Even if you have a lot of wisdom, meditation is present, such as not kill, will fall into the divine way. In the first grade, they are powerful ghosts. In the middle grade, they are flying nightjars and ghost commanders. In the lower class, they are the earthbound Rakshasas. They also have disciples, each of whom is said to have attained the supreme path. After my demise, in the Dharma of the last days, there will be many such ghosts and deities, who will flourish in the world, claiming that they have attained the path of Bodhi by eating meat. --Shurangama Sutra
Ananda! I order the bhikkhus to eat the five pure meats. This meat is born of my divine power and has no root. You are a Brahmin, and your land is steamy and wet, with sand and gravel, and grass and vegetables do not grow. I am a great compassion, the power of God, because of great compassion, the name of meat, you get its flavor. Nay, after the demise of the Buddha, he eats the flesh of all living beings, and is called Siddhartha. Thou shalt know! It is meat-eaters, even if the heart is open, like Samadhi, all great Rakshasa. They are not disciples of the Buddha, but will sink into the sea of suffering and death. Such people kill each other and eat each other, and they have not yet eaten each other. What kind of a person is this, who has come out of the three realms? Thou hast taught the world to practise samadhi and to break off killing secondly. This is the name of the Buddha, the First Buddha World Honored One, the Second Decision, the Pure and Clear Teaching. --Shurangama Sutra
For those who are new to the mind, they can be allowed to eat the three pure meats first, and then finally, when the time is right, they can say to them, "Eating meat is the same as killing a living being!"
The Lama Sutra says, "Those who eat meat die and fall into the evil paths and suffer immeasurably." The evil paths refer to the path of hell, the path of hungry ghosts, and the path of animals. Therefore, we know that a person who eats meat will one day be unable to be reborn as a human being.
Let's take a look at the words of the eight-fingered head monk - "The pond fish suddenly wept and spoke as a human being, saying that the guest said that the guest said that the guest said that I spoke to you, and that I was also once a rich man, and that you were once a fish that boarded my chopping block, and that now I am a fish that fills your belly." Explained the meat-eaters, fall into the hell path, hungry ghosts, in addition to the path, but also to be reborn as all kinds of animals, to pay the debt of flesh and blood.
Is it okay to buy someone else's good kill to eat if you don't kill yourself?
These are the things that we all know about life. The first thing you need to do is to get your hands on a new computer, and you'll be able to do that. The first thing you need to do is to get your hands dirty!
The Lama Sutra says, "Those who eat meat will not be able to achieve all the virtues they seek.
The Avatamsaka Sutra says, "Forgetting the bodhi mind and practicing good deeds is the devil's karma."
Animals and us are all flesh and blood, and because of our purchases, some people help us to kill good, and this kind of indirect killing with a borrowed knife makes me want to ask for the merit of not being able to ask for, and causes the family not to be safe, the body not to be healthy, the children not to be filial piety, the career not to be smooth... and so on, all kinds of bad things. All of these things are not as good as they should be. On the other hand, eating meat can be a big obstacle to practicing Buddhism.
The Lankavatara Sutra says, "Flesh and blood are discarded by the immortals and not eaten by the saints. ...... Those who eat flesh and blood are kept away from the heavens, and their breath often stinks .... ... Flesh is not good, flesh is not pure, it gives rise to all sins, defeats all merits, and is discarded by all immortals and sages!"
The Lama Sutra also says, "Meat-eaters are far away from the heavens and are feared by all living beings! Therefore, a person who eats meat is not protected by the eight heavenly dragons, so it is difficult for him to accomplish his Taoism, and the number of unsatisfactory things in his life will naturally increase!
Can I eat the Three Pure Meats?
We have already talked about the consequences of killing and eating meat, which of course includes the "Three Pure Meats". In order for us to have a concrete understanding, let's go through the classics to trace the original reason for the three pure meats!
In the Nirvana Sutra, Kasyapa asked the Buddha, "Why did you hear about eating three kinds of pure meat first, and even nine kinds of pure meat?" The Buddha said, "It is because the matter is gradual, and when you know that it is the meaning of the meat that is now cut off," he said. In the case of the Hearing Horse, before the Buddha's Nirvana, the eating of three kinds of pure meat is permitted, but after the Buddha's Nirvana, all kinds of meat are not allowed to be eaten. In the case of the Bodhisattvas, before and after the Buddha's nirvana, all meat is inedible.
Shakyamuni Buddha has been in nirvana for more than 2,000 years now, so how can he allow his disciples to eat the three pure meats? This is strongly supported by a passage in the Lankavatara Sutra, where the Buddha says, "In a future age, there will be fools who will speak of the Nirvana (precepts) in a deluded manner, who will pervert the Dharma, who will slander me, who will say that they hear of the eating of meat, and who will say that they eat meat, and who have eaten it before. He also said, "Dahui! I have said in all places that I will cover up the ten kinds, and that those who permit the three kinds are gradually prohibited from practicing them." In this case, when the Buddha was still alive, in order to guide sentient beings, he adopted a "gradual" approach to make them study the Dharma. When he was about to leave this Saha world, he again made the matter of the three purities of meat very clear, saying, "Now in this sutra, self-death and other killings, wherever meat is concerned, all is cut off." He said, "In this sutra, all meat is cut off." He told the disciples of the Dharma, "All meat is cut off.
If there is still someone who does not understand the Buddha's will, and says that the meat of the Three Pure Ones can be eaten, what kind of karma will he have to bear? The Buddha said, "If there is a foolish man who slanders the Buddha and hears people eating meat, then he will be entangled in evil karma and will be condemned to eternal death. Therefore, not only should we not eat meat, but we should also tell others not to eat meat.
Can we eat vegetables next to meat?
Since all meat is not allowed to be eaten, is it okay not to eat meat, but only meat side dishes - meat side dishes - in socializing?
In the Nirvana Sutra, Kasyapa asked the Buddha, "If you are given mixed meat to eat while begging for food, how do you get it? It should be purified." The Buddha said, "When you wash it with water, make it separate from the meat, and then eat it."
It is clear from this teaching that the meat side dish needs to be separated from the meat and the dish, and then the dish needs to be washed and cleaned before it can be eaten. But this is the case when monks are begging for food, when there is no way to change the objective circumstances at all.
The last paragraph of the Lankavatara Sutra describes the reason why we should eat food, and the following is a brief excerpt for reference
1. Lankavatara Sutra:
"All sentient beings, since the beginning of time, have tasted the six relatives, and because of the thought of relatives, they should not eat meat."
"Therefore, those who practice compassion do not eat meat, and those who eat meat without compassion and wisdom, will always go back to the right liberation."
2. Brahma Net Sutra Bodhisattva Precepts:
"If the Buddha's son, therefore, eats meat, all meat shall not be eaten. The seed of great compassion is broken, and all sentient beings see it and give it up. Therefore, all Bodhisattvas are not allowed to eat the meat of all sentient beings, and eating meat is an immeasurable offense. If one eats it for this reason, one commits the sin of lightness."
3. The Lama Sutra:
"When greed and love grow together, and greed cannot be stopped, then all the world's ova are wet and swallowed one after another, according to their strength. The human being eats the sheep, and the sheep dies as a human being, and the human being dies as a sheep, and so on and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth, and so forth."
"Ananda. And all the worlds of the six paths of living beings, their minds do not kill, then not with their birth and death successive. Thou hast practiced samadhi, and art originally out of the dust and labor. If the killing mind is not removed, the dust cannot come out. Even if you have a lot of wisdom, you will be in meditation. If you don't stop killing, you will fall into the divine path. In the first grade, they are powerful ghosts. In the middle grade, they are the flying night* ghosts and marshals. In the lower class, they are the earthbound Rakshasas. These ghosts and gods also have disciples. Each of them is said to have attained the supreme path. After my demise, there will be many of these ghosts and deities, who will flourish in the world, claiming to have attained the path of Bodhi by eating meat. Ananda. I made the bhikkhus eat the five pure meats. This meat is born of my divine power and has no life root. You Brahmins have a lot of steamy and wet ground, and when you add sand and gravel to it, grass and vegetables do not grow. I have added it by the power of my great compassion, and because of my great compassion it is falsely called meat, and thou hast obtained the taste thereof. After the demise of the Buddha, he ate the flesh of all living beings, and was called Siddhartha. Thou shalt know. It is meat-eating people, even if the heart is open like Samadhi, all great Rakshasa, the end of the report will be in the sea of life and death, not a disciple of the Buddha. Such people kill each other and eat each other, and they have not yet eaten each other, so how can they get out of the three realms? Thou hast taught the world to practice samadhi and to break off the killing of living beings secondarily. This is the second decision of the Buddha's World Honored One, the second decision of the Buddha's World Honored One, the second decision of the Buddha's World Honored One. Therefore, Ananda. If one does not kill and practise meditation, it is like a person who plugs his ears and shouts loudly and asks others not to hear him, which is called the desire to be hidden. The pure bhikkhus and Bodhisattvas who walk on the wrong side of the road do not trample on the grass, let alone pull it out with their hands. What great compassion is there in taking the flesh and blood of all living beings for food? If all the bhikkhus do not wear the silk and silk of the Orient, or the boots and fur of this land, or the milk and cheese of the Buddha, they will not wear the silk and silk of the Orient, or the boots and fur of this land. Such a bhikkhu, in the world of true liberation, to pay the debt of the past, not to travel the three worlds. Why? The identity of the clothes, all for the sake of their destiny. Like a man who eats a hundred grains in the ground, his feet do not leave the ground. If all living beings do not eat their identities, body and mind, I say that they are the ones who are truly liberated. If I say so, it is called the Buddha's saying. If you don't say so, you are saying that Bo Xun said so.