Chinese Buddhism & Vegetarianism
‘[Meat-eating] is forbidden by me everywhere and all the time for those
who are abiding in compassion…’
(The Buddha – Lankavatara Sutra – Chapter Eight)
(The Buddha – Lankavatara Sutra – Chapter Eight)
Chinese Buddhist Monasticism:
Chinese Buddhism (and Daoism for that matter) advocates a vegetarian (or vegan) diet because the Buddha, in a number of sutras, advocated that his followers should neither kill, nor cause to kill, any living beings – including animal life. Within these sutras, the Buddha stresses that the meat of animals should not be eaten, and that monks and nuns should avoid all contact with it, and should certainly not accept gifts of raw meat, or of live animals intended to be used as food. Within the Vinaya Discipline an animal should not be killed in the presence of a monk or nun, with the knowledge of a monk or nun, or killed for a monk or nun whilst not in their presence (and without their knowledge). This is because the Buddhist cosmological view is that all life is sacred because it is linked together through the agency of karma, and the act of rebirth. It is this inherent link that joins all universal life together, as the Buddha teaches that all beings transmigrate through various realms of existence, over very long periods of time, and that as a consequence, all human-beings have, at one time or another, occupied the various and different forms of physical life throughout this cyclic (samsaric) experience of existence. Knowing this, as the Buddha does, he advocates that compassion, loving kindness, and wisdom should be applied equally and evenly to all sentient life – including animals – and that to take an animal’s life is as karmically heavy as taking the life of a fellow human. As the Buddha teaches that killing can only occur with a mind full of greed, hatred, and delusion, he further teaches that killing attracts a terribly heavy karmic price in negative influence. This is compounded by the fact that an animal loses its life, whilst suffering all kinds of psychological and physical torture during the process of slaughter. It is believed that eating the meat of an animal so killed, imbues in the recipient a share of this horrendous karma.
When Indian Buddhism arrived in China (somewhere between 100 BCE – 100 CE), the Indian institution that saw the monks and nuns begging for a living, was eventually outlawed by imperial decree. Indian Buddhism could remain in China, but its monastics had to find another way of gaining their food. This Chinese reform made it far easier for Chinese Buddhist monastics to follow a strict vegetarian diet, as the Vinaya Discipline forbids any type of animal rearing or maintenance, if that animal is intended to be raised solely for food. As Buddhist monks and nuns cannot be involved in any meat cultivating activity, the monastic community in China developed self-sufficient vegetable farms situated in the grounds of the temples and monasteries, and to this day a strict vegetarian (or vegan) diet has been followed by Chinese monastics and many lay followers of the Buddha. As the Buddha taught that monks and nuns should not eat after mid-day, food is usually consumed just before that time. However, within the Mahayana Buddhist tradition prevalent in China, (which is premised upon compassion, loving kindness, and wisdom), a ‘medicinal’ meal is allowed around 6 hours (i.e. 1800hrs) after the mid-day meal. This emanates from the Buddha’s teaching that sees food as merely a means (i.e. ‘medicine’) to sustain the body, so that it can live long enough for the its occupant to realise enlightenment – and nothing more. Therefore a monk or nun within the Chinese monastic tradition can eat a simple meal (perhaps a small bowl of rice and a cup of water) once or twice a day, depending on circumstance and need. This maybe juxtaposed with the Theravada Buddhist tradition that only allows its monks and nuns to eat a simple ‘begged’ meal just before noon each day. Within the Buddhist monastic code, when food is eaten, and how much is eaten, is just as important as the type of food that is eaten.
As the Buddha was practical in his rules of discipline, he knew that in ancient India, if a man or woman was to embrace the spiritual path, he or she had to eat whatever leftover food people were willing to donate. Therefore, although the Buddha clearly states that the killing of animals is wrong, he does allow for waste food (containing small amounts of meat) to be gathered from the tables of the laity to be donated to the begging monks and nuns. This is because the animal concerned was not killed in the presence of the monks and nuns, killed for them, or with their knowledge and consent. This situation was a practical answer to the threat of dying of starvation when the only source of food was dependent upon a laity that often possessed very little themselves. Even allowing for this meat eating caveat, in countries that follow the old way of Buddhist monastics begging their food on a daily basis, many lay people chose to avoid generating the bad karma associated with giving a Buddhist monastic meat, and instead deliberately provide vegetarian food. The Buddha’s advice for a monastic receiving meat is that it should be eaten consciously, with a non-discriminating mind, so as to negate any bad karma (for the animal, the donator, or the recipient). In this way, loving kindness and compassion is increased in the world through the agency of wisdom. It is clear that the Buddha’s advice does allow, in a very limited sense, for a type of ‘emergency’ meat-eating for monastics, but that when viewed over-all, it is clear that he frowns on such a behaviour. As monks and nuns in China cannot keep animals for meat, or for animal products such as eggs, cheese, and milk, it is true to say they follow an essentially ‘vegan’ diet.
Bodhisattva & Laity:
Anyone can take the Bodhisattva Vows contained in the Brahmajala Sutra and listed elsewhere within Buddhist literature. This means that an ordained Buddhist monk or nun (who has taken the Bodhisattva Vows) are on an equal footing with a lay man or woman who has also taken the Bodhisattva Vows. This is because the Bodhisattva Vows ‘mirror’ the Vinaya Discipline, and if interpreted in a particularly strict manner, can be just as effective for disciplining the mind and body of the practitioner, and creating the conditions for the achievement of enlightenment in the world. It must also be understood that generally speaking, a fully ordained Chinese monk (Bhikshu) and nun (Bhikshuni) not only take and commit themselves to the hundreds of Vinaya Rules, but also to the numerous and equally strict Bodhisattva Vows as part of their pathway into the Buddhist monastic life. Usually the taking of the Bodhisattva Vows occurs after the monastic has taken all the Major and Minor Vinaya Rules, and is accompanied by the burning of six dots on the top of the shaved head through the use of a special incense applied to the surface of the skin. As the incense burns into the surface of the skin (leaving a ‘dot’ as a scar), the recipient remains composed either chanting mantras or sutras as a means to ‘see through’ the pain. Each of the six dots represents the root of the ‘six senses’ which is the realisation of the empty mind ground. Lay people do not have to take the Vinaya Rules – or have the dots burned into the head – to undergo legitimate Bodhisattva Ordination. This is why the Bodhisattva Vows constitute a ‘sacred space’ where ordained Buddhist monastics and the laity meet in spiritual and temporal equality. In many ways, the scared space of the Bodhisattva Vows implies a transcendence of the apparent duality that juxtaposes the ordained monastic with the non-ordained lay person. The Vimalakirti Nirdesa Sutra has a good example of a Bodhisattva who lives a pristine and pure spiritual life whilst living within the filth of the world. Within the Chinese Ch’an School, the layman Pang Yun (and his entire family) are further examples. The Bodhisattva Vows do not, in any way, denigrate the Vinaya Disciple, as one set of precepts supports and encourages the other set of precepts, and offers a spiritual doorway for the laity to enter a higher realm of being.
Lay people who consider themselves ‘Buddhist’ generally undergo what may be termed ‘Lay Ordination’, whereby they take refuge in the Buddha, the Dharma (i.e. his teachings), and the Sangha (i.e. his ordained monastics), as well as committing themselves to following at least five precepts in their daily lives, rules that are designed to reduce karmic hindrances and potentially destructive behaviours. A lay Buddhist need not be celibate, but even in the minimum of the 5 Lay Vows, he or she is expected ‘not to kill’, which in the 8 Lay Vows is extended ‘not to do harm to any living beings’. Within the 8 Lay Vows the rule is also included which states that a lay-Buddhist should not eat a meal after mid-day. The 10 Lay Vows are often a shortened version of the full Bodhisattva Vows (in the Brahmajala Sutra, for instance, there are 10 major and 48 minor precepts),
and combine a number of vows into a single rule, which emphasises ‘repentance’ for wrong actions, and the building of good intent ‘not to repeat’ these harmful actions in the future.
It is clear that the Buddha thought that the act of killing is karmically damaging and wrong both to the victim and the perpetuator alike. The act of killing deprives one entity of its life, whilst produces such hate filled karma for the perpetuator that other equally destructive acts are sure to follow. The experience of ‘suffering’ is increased all round by killing any living creature, and if humanity wants this suffering to diminish and eventually stop, then it must, through its actions, create the psychological and physical conditions for it to cease. Suffering will not cease if the actions that cause it are continuously supported, endorsed, and regularly performed. This is Buddhist logic applied to killing – which of course includes slaughtering animals for food. If this Buddhist logic is applied to society by monastics and lay-followers of the Buddha, then there would be no meat to eat, and a complete change in physical and psychological culture. For the Buddhist – either monastic or lay – this change in outlook is achieved through a two-tier transformation of body and mind which happens simultaneously. The strength of mind concentration is enhanced by the practice of physical discipline which negates distractions, and avoids unhelpful situations. With the mind strengthened, the delusion that obscures the empty mind ground can be swept away and all experienced phenomena returned to its empty essence – this is the correct ‘turning of the mind’ as taught within the Ch’an School of Chinese Buddhism.
Chinese Buddhism (and Daoism for that matter) advocates a vegetarian (or vegan) diet because the Buddha, in a number of sutras, advocated that his followers should neither kill, nor cause to kill, any living beings – including animal life. Within these sutras, the Buddha stresses that the meat of animals should not be eaten, and that monks and nuns should avoid all contact with it, and should certainly not accept gifts of raw meat, or of live animals intended to be used as food. Within the Vinaya Discipline an animal should not be killed in the presence of a monk or nun, with the knowledge of a monk or nun, or killed for a monk or nun whilst not in their presence (and without their knowledge). This is because the Buddhist cosmological view is that all life is sacred because it is linked together through the agency of karma, and the act of rebirth. It is this inherent link that joins all universal life together, as the Buddha teaches that all beings transmigrate through various realms of existence, over very long periods of time, and that as a consequence, all human-beings have, at one time or another, occupied the various and different forms of physical life throughout this cyclic (samsaric) experience of existence. Knowing this, as the Buddha does, he advocates that compassion, loving kindness, and wisdom should be applied equally and evenly to all sentient life – including animals – and that to take an animal’s life is as karmically heavy as taking the life of a fellow human. As the Buddha teaches that killing can only occur with a mind full of greed, hatred, and delusion, he further teaches that killing attracts a terribly heavy karmic price in negative influence. This is compounded by the fact that an animal loses its life, whilst suffering all kinds of psychological and physical torture during the process of slaughter. It is believed that eating the meat of an animal so killed, imbues in the recipient a share of this horrendous karma.
When Indian Buddhism arrived in China (somewhere between 100 BCE – 100 CE), the Indian institution that saw the monks and nuns begging for a living, was eventually outlawed by imperial decree. Indian Buddhism could remain in China, but its monastics had to find another way of gaining their food. This Chinese reform made it far easier for Chinese Buddhist monastics to follow a strict vegetarian diet, as the Vinaya Discipline forbids any type of animal rearing or maintenance, if that animal is intended to be raised solely for food. As Buddhist monks and nuns cannot be involved in any meat cultivating activity, the monastic community in China developed self-sufficient vegetable farms situated in the grounds of the temples and monasteries, and to this day a strict vegetarian (or vegan) diet has been followed by Chinese monastics and many lay followers of the Buddha. As the Buddha taught that monks and nuns should not eat after mid-day, food is usually consumed just before that time. However, within the Mahayana Buddhist tradition prevalent in China, (which is premised upon compassion, loving kindness, and wisdom), a ‘medicinal’ meal is allowed around 6 hours (i.e. 1800hrs) after the mid-day meal. This emanates from the Buddha’s teaching that sees food as merely a means (i.e. ‘medicine’) to sustain the body, so that it can live long enough for the its occupant to realise enlightenment – and nothing more. Therefore a monk or nun within the Chinese monastic tradition can eat a simple meal (perhaps a small bowl of rice and a cup of water) once or twice a day, depending on circumstance and need. This maybe juxtaposed with the Theravada Buddhist tradition that only allows its monks and nuns to eat a simple ‘begged’ meal just before noon each day. Within the Buddhist monastic code, when food is eaten, and how much is eaten, is just as important as the type of food that is eaten.
As the Buddha was practical in his rules of discipline, he knew that in ancient India, if a man or woman was to embrace the spiritual path, he or she had to eat whatever leftover food people were willing to donate. Therefore, although the Buddha clearly states that the killing of animals is wrong, he does allow for waste food (containing small amounts of meat) to be gathered from the tables of the laity to be donated to the begging monks and nuns. This is because the animal concerned was not killed in the presence of the monks and nuns, killed for them, or with their knowledge and consent. This situation was a practical answer to the threat of dying of starvation when the only source of food was dependent upon a laity that often possessed very little themselves. Even allowing for this meat eating caveat, in countries that follow the old way of Buddhist monastics begging their food on a daily basis, many lay people chose to avoid generating the bad karma associated with giving a Buddhist monastic meat, and instead deliberately provide vegetarian food. The Buddha’s advice for a monastic receiving meat is that it should be eaten consciously, with a non-discriminating mind, so as to negate any bad karma (for the animal, the donator, or the recipient). In this way, loving kindness and compassion is increased in the world through the agency of wisdom. It is clear that the Buddha’s advice does allow, in a very limited sense, for a type of ‘emergency’ meat-eating for monastics, but that when viewed over-all, it is clear that he frowns on such a behaviour. As monks and nuns in China cannot keep animals for meat, or for animal products such as eggs, cheese, and milk, it is true to say they follow an essentially ‘vegan’ diet.
Bodhisattva & Laity:
Anyone can take the Bodhisattva Vows contained in the Brahmajala Sutra and listed elsewhere within Buddhist literature. This means that an ordained Buddhist monk or nun (who has taken the Bodhisattva Vows) are on an equal footing with a lay man or woman who has also taken the Bodhisattva Vows. This is because the Bodhisattva Vows ‘mirror’ the Vinaya Discipline, and if interpreted in a particularly strict manner, can be just as effective for disciplining the mind and body of the practitioner, and creating the conditions for the achievement of enlightenment in the world. It must also be understood that generally speaking, a fully ordained Chinese monk (Bhikshu) and nun (Bhikshuni) not only take and commit themselves to the hundreds of Vinaya Rules, but also to the numerous and equally strict Bodhisattva Vows as part of their pathway into the Buddhist monastic life. Usually the taking of the Bodhisattva Vows occurs after the monastic has taken all the Major and Minor Vinaya Rules, and is accompanied by the burning of six dots on the top of the shaved head through the use of a special incense applied to the surface of the skin. As the incense burns into the surface of the skin (leaving a ‘dot’ as a scar), the recipient remains composed either chanting mantras or sutras as a means to ‘see through’ the pain. Each of the six dots represents the root of the ‘six senses’ which is the realisation of the empty mind ground. Lay people do not have to take the Vinaya Rules – or have the dots burned into the head – to undergo legitimate Bodhisattva Ordination. This is why the Bodhisattva Vows constitute a ‘sacred space’ where ordained Buddhist monastics and the laity meet in spiritual and temporal equality. In many ways, the scared space of the Bodhisattva Vows implies a transcendence of the apparent duality that juxtaposes the ordained monastic with the non-ordained lay person. The Vimalakirti Nirdesa Sutra has a good example of a Bodhisattva who lives a pristine and pure spiritual life whilst living within the filth of the world. Within the Chinese Ch’an School, the layman Pang Yun (and his entire family) are further examples. The Bodhisattva Vows do not, in any way, denigrate the Vinaya Disciple, as one set of precepts supports and encourages the other set of precepts, and offers a spiritual doorway for the laity to enter a higher realm of being.
Lay people who consider themselves ‘Buddhist’ generally undergo what may be termed ‘Lay Ordination’, whereby they take refuge in the Buddha, the Dharma (i.e. his teachings), and the Sangha (i.e. his ordained monastics), as well as committing themselves to following at least five precepts in their daily lives, rules that are designed to reduce karmic hindrances and potentially destructive behaviours. A lay Buddhist need not be celibate, but even in the minimum of the 5 Lay Vows, he or she is expected ‘not to kill’, which in the 8 Lay Vows is extended ‘not to do harm to any living beings’. Within the 8 Lay Vows the rule is also included which states that a lay-Buddhist should not eat a meal after mid-day. The 10 Lay Vows are often a shortened version of the full Bodhisattva Vows (in the Brahmajala Sutra, for instance, there are 10 major and 48 minor precepts),
and combine a number of vows into a single rule, which emphasises ‘repentance’ for wrong actions, and the building of good intent ‘not to repeat’ these harmful actions in the future.
It is clear that the Buddha thought that the act of killing is karmically damaging and wrong both to the victim and the perpetuator alike. The act of killing deprives one entity of its life, whilst produces such hate filled karma for the perpetuator that other equally destructive acts are sure to follow. The experience of ‘suffering’ is increased all round by killing any living creature, and if humanity wants this suffering to diminish and eventually stop, then it must, through its actions, create the psychological and physical conditions for it to cease. Suffering will not cease if the actions that cause it are continuously supported, endorsed, and regularly performed. This is Buddhist logic applied to killing – which of course includes slaughtering animals for food. If this Buddhist logic is applied to society by monastics and lay-followers of the Buddha, then there would be no meat to eat, and a complete change in physical and psychological culture. For the Buddhist – either monastic or lay – this change in outlook is achieved through a two-tier transformation of body and mind which happens simultaneously. The strength of mind concentration is enhanced by the practice of physical discipline which negates distractions, and avoids unhelpful situations. With the mind strengthened, the delusion that obscures the empty mind ground can be swept away and all experienced phenomena returned to its empty essence – this is the correct ‘turning of the mind’ as taught within the Ch’an School of Chinese Buddhism.
Buddhist Suttas &
Sutras that Advocate (or Imply) a Vegetarian or Vegan Diet
It is important to note that the possibility of vegetarianism (and veganism) is present in both the Pali Suttas (i.e. within early Buddhists Schools and the Theravada tradition), as well as in the Sanskrit Sutras (of the Mahayana School). The proscription against the depriving of any living being of its life, runs through the centre of all Buddhist thought without exception. This is because when a being has their life artificially ended by another, they are deprived of a living biological vehicle (i.e. the body) through which past negative karma could be purified, dissolved, and permanently removed (through the realisation of enlightenment), if only they had lived their full allotted lifespan, and taken the decision to reform their suffering inducing behaviour. Without this valuable opportunity, one body is ‘killed’ and the rebirthing cycle of deluded karma takes effect – producing a ‘new’ body elsewhere, which then has to endure suffering all over again, as within the act of physical death, karma is not reduced at all according to Buddhist thought. What is ‘bad’ in one life, will be equally ‘bad’ in the next. Depriving a being of their living biological vehicle is to deprive them of a valuable opportunity to realise enlightenment and end human suffering – both for themselves, and for others. The other issue is that those who ‘kill’, or ‘cause to kill’, receive a requisite karmic counter-balance that although is definitely not a punishment meted out by a god or other divine being, is nevertheless ‘equal’ in experienced negative fruit, to the destructive act that has produced it. Therefore, ‘killing’ another being is not only disastrous for the victim, but is also karmically tragic for the perpetuator. The psychological and physical stresses, ramifications, traumas, indifferences, and associated distorted logic so clouds the mind of the killer that he or she is unable in this lifetime, to see ‘through’ the delusion that exists in their own minds. This is because ignorant action does not in any way stop, reverse, or break the cycle of human psychological and physical suffering (samsara), but simply perpetuates it as a matter of natural consequence. Mahayana Sutras that advise against meat-eating - together with one example of a Pali Sutta – are as follows:
Surangama Sutra - Extracts:
‘So if a man (kills a sheep to) eat its meat, the sheep will be reborn as a human being and the man, after his death, will be reborn a sheep (to repay his former debt). Thus living beings of the ten states of birth, devour each other and so form evil karma which will have no end. This comes mainly from their passion for stealing.’
(Surangama Sutra – Chapter II -The Phenomenon in the Tathagata Store: Translated by Charles Luk, Munishram Manoharlal Publishers, [2011] – Pages 90-91)
It is important to note that the possibility of vegetarianism (and veganism) is present in both the Pali Suttas (i.e. within early Buddhists Schools and the Theravada tradition), as well as in the Sanskrit Sutras (of the Mahayana School). The proscription against the depriving of any living being of its life, runs through the centre of all Buddhist thought without exception. This is because when a being has their life artificially ended by another, they are deprived of a living biological vehicle (i.e. the body) through which past negative karma could be purified, dissolved, and permanently removed (through the realisation of enlightenment), if only they had lived their full allotted lifespan, and taken the decision to reform their suffering inducing behaviour. Without this valuable opportunity, one body is ‘killed’ and the rebirthing cycle of deluded karma takes effect – producing a ‘new’ body elsewhere, which then has to endure suffering all over again, as within the act of physical death, karma is not reduced at all according to Buddhist thought. What is ‘bad’ in one life, will be equally ‘bad’ in the next. Depriving a being of their living biological vehicle is to deprive them of a valuable opportunity to realise enlightenment and end human suffering – both for themselves, and for others. The other issue is that those who ‘kill’, or ‘cause to kill’, receive a requisite karmic counter-balance that although is definitely not a punishment meted out by a god or other divine being, is nevertheless ‘equal’ in experienced negative fruit, to the destructive act that has produced it. Therefore, ‘killing’ another being is not only disastrous for the victim, but is also karmically tragic for the perpetuator. The psychological and physical stresses, ramifications, traumas, indifferences, and associated distorted logic so clouds the mind of the killer that he or she is unable in this lifetime, to see ‘through’ the delusion that exists in their own minds. This is because ignorant action does not in any way stop, reverse, or break the cycle of human psychological and physical suffering (samsara), but simply perpetuates it as a matter of natural consequence. Mahayana Sutras that advise against meat-eating - together with one example of a Pali Sutta – are as follows:
Surangama Sutra - Extracts:
‘So if a man (kills a sheep to) eat its meat, the sheep will be reborn as a human being and the man, after his death, will be reborn a sheep (to repay his former debt). Thus living beings of the ten states of birth, devour each other and so form evil karma which will have no end. This comes mainly from their passion for stealing.’
(Surangama Sutra – Chapter II -The Phenomenon in the Tathagata Store: Translated by Charles Luk, Munishram Manoharlal Publishers, [2011] – Pages 90-91)
'Ananda, I permit the
bhikhsus to eat only the five kinds of pure flesh (see Footnote 1) which are
the product of my transcendental power of transformation and not of animal
slaughter. You, Brahman, live in a
country where vegetables do not grow because it is too damp and hot and because
of all the gravel and rock. I use my spiritual power of compassion to provide
you with illusory meat to satisfy your appetite. How then, after my nirvana,
can you eat the flesh of living beings and so pretend to be my disciple? You
should know that those who eat meat, though their minds may open and realize a
semblance of Samàdhi, are but great raksasas who, after this life, will sink
back into the bitter ocean of samsara and cannot be my disciples. They will
kill and devour one another ceaselessly; how then can they escape from the three
worlds of existence?
Footnote 1) The five kinds of pure flesh which may be eaten by a beginner who does not see, hear of, or doubt about the animal having been killed purposely for him to eat, but is certain that it either died naturally or that its flesh had been abandoned by birds of prey.’
(Surangama Sutra – Chapter VI - Bodhisattva Development into Buddhahood: Translated by Charles Luk, Munishram Manoharlal Publishers, [2011] – Page 153)
‘Ananda, those practisers who wish to enter the state of Samàdhi should first observe strictly the rules of pure living to cut lust from the mind by abstaining from meat and wine and by taking cooked, instead of raw food. Ananda, if they do not abstain from carnality and Killing, they will never escape from the three worlds of existence.’
(Surangama Sutra – Chapter VI - Bodhisattva Development into Buddhahood: Translated by Charles Luk, Munishram Manoharlal Publishers, [2011] – Page 164)
‘9. In this state of dhyana, as form vanishes and receptiveness manifests, the practiser may misconceive the appearing bright emptiness as devoid of nature, thereby giving rise to the idea of extinction which implies that the law of causality is invalid. This (relative) voidness causes him to develop an empty mind which implies annihilation. This is harmless if he knows that it is not sainthood, but if he regards it as such, he will succumb to the demon of emptiness who will control his mind and cause him to criticize those observing the rules of pure living as men of Hinayana and to claim that all Bodhisattvas awakened to the void can dispense with all prohibitions. Such a person usually indulges in meat and wine in the presence of his believing patrons and leads a licentious life. Because of the demon’s influence, he controls them firmly and they do not suspect him. As time passes, they will all regard excrement, urine, meat and wine as empty and good for food. They will break the rules of morality and discipline and will commit all sorts of sins. The practiser will thus lose all benefit from the dhyana so far achieved and will fall into the lower states.’
(Surangama Sutra – Chapter VI - Bodhisattva Development into Buddhahood: Translated by Charles Luk, Munishram Manoharlal Publishers, [2011] – Page 208)
Footnote 1) The five kinds of pure flesh which may be eaten by a beginner who does not see, hear of, or doubt about the animal having been killed purposely for him to eat, but is certain that it either died naturally or that its flesh had been abandoned by birds of prey.’
(Surangama Sutra – Chapter VI - Bodhisattva Development into Buddhahood: Translated by Charles Luk, Munishram Manoharlal Publishers, [2011] – Page 153)
‘Ananda, those practisers who wish to enter the state of Samàdhi should first observe strictly the rules of pure living to cut lust from the mind by abstaining from meat and wine and by taking cooked, instead of raw food. Ananda, if they do not abstain from carnality and Killing, they will never escape from the three worlds of existence.’
(Surangama Sutra – Chapter VI - Bodhisattva Development into Buddhahood: Translated by Charles Luk, Munishram Manoharlal Publishers, [2011] – Page 164)
‘9. In this state of dhyana, as form vanishes and receptiveness manifests, the practiser may misconceive the appearing bright emptiness as devoid of nature, thereby giving rise to the idea of extinction which implies that the law of causality is invalid. This (relative) voidness causes him to develop an empty mind which implies annihilation. This is harmless if he knows that it is not sainthood, but if he regards it as such, he will succumb to the demon of emptiness who will control his mind and cause him to criticize those observing the rules of pure living as men of Hinayana and to claim that all Bodhisattvas awakened to the void can dispense with all prohibitions. Such a person usually indulges in meat and wine in the presence of his believing patrons and leads a licentious life. Because of the demon’s influence, he controls them firmly and they do not suspect him. As time passes, they will all regard excrement, urine, meat and wine as empty and good for food. They will break the rules of morality and discipline and will commit all sorts of sins. The practiser will thus lose all benefit from the dhyana so far achieved and will fall into the lower states.’
(Surangama Sutra – Chapter VI - Bodhisattva Development into Buddhahood: Translated by Charles Luk, Munishram Manoharlal Publishers, [2011] – Page 208)
Lankavatara Sutra
Extract:
‘The Blessed One said this to him: For innumerable reasons, Mahamati, the Bodhisattva, whose nature is compassion, is not to eat any meat; I will explain them: Mahatmati, in this long course of transmigration here, there is not one living being that, having assumed the form of a living being, has not been your mother, or father, or brother, or sister, or son, or daughter, or the one or the other, in various degrees of kinship; and when acquiring another form of life may live as a beast, as a domestic animal, as a bird, or as a womb-born, or as something standing in some relationship to you; [this being so] how can the Bodhisattva-Mahasattva who desires to approach all living beings as if they were himself and to practise the Buddha-truths, eat the flesh of any living being that is of the same nature as himself? Even, Mahamati, the Rakshasa, listening to the Tathagata’s discourse on the highest essence of the Dharma, attained the notion of protecting [Buddhism], and, feeling pity, refrains from eating flesh; how much more those who love the Dharma! Thus, Mahamati, wherever there is the evolution of living beings, let people cherish the thought of kinship with them, and, thinking that all beings are [to be loved as if they were] an only child, let them refrain from eating meat. So with Bodhisattvas whose nature is compassion, [the eating of] meat is to be avoided by him. Even in exceptional cases, it is not [compassionate] of a Bodhisattva of good standing to eat meat. The flesh of a dog, an ass, a buffalo, a horse, a bull, or man, or any other [being], Mahamati, that is not generally eaten by people, is sold on the roadside as mutton for the sake of money; and therefore, Mahamati, the Bodhisattva should not eat meat.
For the sake of love of purity, Mahamati, the Bodhisattva should refrain from eating flesh which is born of semen, blood, etc. For fear of causing terror to living beings, Mahamati:, let the Bodhisattva who is disciplining himself to attain compassion, refrain from eating flesh. To illustrate, Mahamati: When a dog sees, even from a distance, a hunter, a pariah, a fisherman, etc., whose desires are for meat-eating, he is terrified with fear, thinking, “They are death-dealers, they will even kill me.” In the same way, Mahamati, even those minute animals that are living in the air, on earth, and in water, seeing meat-eaters at a distance, will perceive in them, by their keen sense of smell, the odour of the Rakshasa and will run away from such people as quickly as possible; for they are to them the threat of death. For this reason, Mahamati, let the bodhisattva, who is disciplining himself, to abide in great compassion, because of its terrifying living beings, refrain from eating meat. Mahamati, meat which is liked by unwise people is full of bad smell and its eating gives one a bad reputation which turns wise people away; let the Bodhisattva refrain from eating meat. The food of the wise, Mahamati, is what is eaten by the Rishis; it does not consist of meat and blood. Therefore, Mahamati, let the Bodhisattva refrain from eating meat.
In order to guard the minds of all people, Mahamati, let the Bodhisattva whose nature is holy and who is desirous of avoiding censure on the teaching of the Buddha, refrain from eating meat. For instance, Mahamati, there are some in the world who speak ill of the teaching of the Buddha; [they would say,] “Why are those who are living the life of a Sramana or a Brahmin reject such food as was enjoyed by the ancient Rishis, and like the carnivorous animals, living in the air, on earth, or in the water? Why do they go wandering about in the world thoroughly terrifying living beings, disregarding the life of a Sramana and destroying the vow of a Brahmin? There is no Dharma, no discipline in them.” They are many such adverse-minded people who thus speak ill of the teaching of the Buddha. For this reason, Mahamati, in order to guard the minds of all people, let the Bodhisattva whose nature is full of pity and who is desirous of avoiding censure on the teaching of the Buddha, refrain from eating meat.
Mahamati, when sons or daughters of good family, wishing to exercise themselves in various disciplines such as the attainment of a compassionate heart, the holding a magical formula, or the perfecting of magical knowledge, or starting on a pilgrimage to the Mahayana, retire into a cemetery, or to a wilderness, or a forest, where demons gather or frequently approach; or when they attempt to sit on a couch or a seat for the exercise; they are hindered [because of their meat-eating] from gaining magical powers or from obtaining emancipation. Mahamati, seeing that thus there are obstacles to the accomplishing of all the practices, let the Bodhisattva, who is desirous of benefiting himself as well as others, wholly refrain from eating meat. As even the sight of objective forms gives rise to the desire for tasting their delicious flavour, let the Bodhisattva, whose nature is pity and who regards all beings as his only child, wholly refrain from eating meat. Recognising that his mouth smells most obnoxiously, even while living this life, let the Bodhisattva whose nature is pity, wholly refrain from eating meat.
[The meat-eater] sleeps uneasily and when awakened is distressed. He dreams of dreadful events, which makes his hair rise on end. He is left alone in an empty hut; he leads a solitary life; and his spirit is seized by demons. Frequently he is struck with terror, he trembles without knowing why;, there is no regularity in his eating, he is never satisfied. In his eating he never knows what is meant by proper taste, digestion, and nourishment. His viscera’s are filled with worms and other impure creatures and harbour the cause of leprosy. He ceases to entertain any thoughts of aversion towards all diseases. When I teach to regard food as if it were eating the flesh of one’s own child, or taking a drug, how can I permit by disciples, Mahamati, to eat food consisting of flesh and blood, which is gratifying to the unwise but is abhorred by the wise, which brings many evils and keeps away many merits; and which was not offered to the Rishis and is altogether unsuitable?
Now, Mahamati, the food I have permitted [my disciples] to take] is gratifying to all wise people but is avoided by the unwise; it is productive of many merits, it keeps away; many evils; and it has been prescribed by the ancient Rishis. It comprises rice, barley; wheat, kidney beans, beans, lentils, etc., clarified butter, oil, honey, molasses, treacle, sugar cane, coarse sugar, etc.; food prepared with these is proper food. Mahamati, there may be some irrational people in the future who will discriminate and establish new rules of moral discipline, and who, under the influence of the habit-energy belonging to the carnivorous races, will greedily desire the taste [of meat] : it is not for these people that the above food is prescribed. Mahamati, this is the food I urge for the Bodhisattva-Mahasattvas who have made offerings to the previous Buddhas, who have planted roots of goodness, who are possessed of faith, devoid of discrimination, who are all men and women belonging to the Sakya family, who are sons and daughters of good family, who have no attachment to body, life, and property, who do not covet delicacies, are not at all greedy, who being compassionate desire to embrace all living beings as their own person, and who regard all beings with affection as if they were an only child.
(Lankavatara Sutra – Chapter Eight: Translated by DT Suzuki, Munishram Manoharlal Publishers, [2003], Pages 212-216)
‘So it is said:
1. Liquor, meat, and onions are to be avoided, Mahamati, by the Bodhisattva-Mahasattvas and those who are Victor-heroes.
2. Meat is not agreeable to the wise: it has a nauseating odour, it causes a bad reputation, it is food for the carnivorous; I say to this, Mahamati, it is not to be eaten.
3. To those who eat [meat] there are detrimental effects, to those who do not, merits; Mahamati, you should know that meat-eaters bring detrimental effects upon themselves.
4. Let the Yogin refrain from eating flesh as it is born of himself,. As [the eating] involves transgression, as [flesh] is produced of semen and blood, and as [the killing of animals] causes terror to living beings.
5. Let the Yogin always refrain from meat, onions, various kinds of liquor, allium, and garlic.
6. Do not anoint the body with sesamum oil; do not sleep on a bed, perforated with spikes; for the living beings who find their shelter in the cavities and in places where there are no cavities may be terribly frightened.
7. 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].
8. From imagination, greed is born, and by greed the mind it stupefied; there is attachment to stupefaction, and there is no emancipation from birth [and death].
9. For profit sentient beings are destroyed, for flesh money is paid out, they are both evil-doers and [the deed] matures in the hells called Raurava (screaming), etc.
10. One who eats flesh, trespassing against the words of the Muni, is evil-minded; he is pointed out in the teachings of the Sakya as the destroyer of the welfare of the two worlds.
11. Those evil-doers go to the most horrifying hell; meat-eaters are matured in the terrific hells such as Raurava, etc.
12. 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.
13. Let not the Yogin eat meat, it is forbidden by myself as well as by the Buddhas; those sentient beings who feed on one another will be reborn among the carnivorous animals.
14. [The meat-eater] is ill-smelling, contemptuous, and born deprived of intelligence; he will be born again and again among the families of the Candala, the Pukkasa, and the Domba.
15. From the womb of Dakini he will be born in the meat-eaters’ family, and then into the womb of a Rakshasi and a cat; he belongs to the lowest class of men.
16. Meat-eating is rejected by me in such sutras as the Hastikakshya, the Mahamegha, the Nirvana, the Anglimalika, and the Lankavatara.
17. [Meat-eating] is condemned by the Buddhas, Bodhisattvas, and Sravakas; if one devours [meat] out of shamelessness he will always be devoid of sense.
18. One who avoids meat, etc., will be born, because of this fact, in the family of the Brahmins or of the Yogins, endowed with knowledge and wealth.
19. Let one avoid all meat-eating [whatever they may say about] witnessing, hearing, and suspecting; these theorisers born in a carnivorous family understand this not.
20. As greed is the hindrance to emancipation, so are meat-eating, liquor, etc., hindrances.
21. There may be in time to come people who make foolish remarks about meat-eating, saying, “Meat is proper to eat, unobjectionable, and permitted by the Buddha.”
22. Meat-eating is a medicine; again, it is like a child’s flesh; follow the proper measure and be averse [to meat, and thus] let the Yogin go about begging.
23. [Meat-eating] is forbidden by me everywhere and all the time for those who are abiding in compassion; [he who eats meat] will be born in the same place as the lion, tiger, wolf, etc.
24. Therefore, do not eat meat which will cause terror among people, because it hinders the truth of emancipation; [not to eat meat] this is the mark of the wise.’
(Lankavatara Sutra – Chapter Eight: Translated by DT Suzuki, Munishram Manoharlal Publishers, [2003], Pages 219-222)
Brahmajala Sutra Extract:
The Ten Major Precepts
The Buddhas said to his disciples, "There are ten major Bodhisattva precepts. If one receives the precepts but fails to recite them, he is not a Bodhisattva, nor is he a seed of Buddhahood. I, too, recite these precepts.
"All Bodhisattvas have studied them in the past, will study in the future, and are studying them now. I have explained the main characteristics of the Bodhisattva precepts. You should study and observe them with all your heart."
The Buddha continued:
First Major Precept
On Killing
A disciple of the Buddha shall not himself kill, encourage others to kill, kill by expedient means, praise killing, rejoice at witnessing killing, or kill through incantation or deviant mantras. He must not create the causes, conditions, methods, or karma of killing, and shall not intentionally kill any living creature.
As a Buddha's disciple, he ought to nurture a mind of compassion and filial piety, always devising expedient means to rescue and protect all beings. If instead, he fails to restrain himself and kills sentient beings without mercy, he commits a Parajika (major) offense.
Forty-eight Secondary Precepts
3. On Eating Meat
A disciple of the Buddha must not deliberately eat meat. He should not eat the flesh of any sentient being. The meat-eater forfeits the seed of Great Compassion, severs the seed of the Buddha Nature and causes [animals and transcendental] beings to avoid him. Those who do so are guilty of countless offenses. Therefore, Bodhisattvas should not eat the flesh of any sentient beings whatsoever. If instead, he deliberately eats meat, he commits a secondary offense.
4. On Five Pungent Herbs
A disciple of the Buddha should not eat the five pungent herbs -- garlic, chives, leeks, onions, and asafoetida. This is so even if they are added as flavouring to other main dishes. Hence, if he deliberately does so, he commits a secondary offense.
(BrahmaNet Sutra http://www.purifymind.com/BrahmaNetSutra.htm Accessed 8.2.15
‘The Blessed One said this to him: For innumerable reasons, Mahamati, the Bodhisattva, whose nature is compassion, is not to eat any meat; I will explain them: Mahatmati, in this long course of transmigration here, there is not one living being that, having assumed the form of a living being, has not been your mother, or father, or brother, or sister, or son, or daughter, or the one or the other, in various degrees of kinship; and when acquiring another form of life may live as a beast, as a domestic animal, as a bird, or as a womb-born, or as something standing in some relationship to you; [this being so] how can the Bodhisattva-Mahasattva who desires to approach all living beings as if they were himself and to practise the Buddha-truths, eat the flesh of any living being that is of the same nature as himself? Even, Mahamati, the Rakshasa, listening to the Tathagata’s discourse on the highest essence of the Dharma, attained the notion of protecting [Buddhism], and, feeling pity, refrains from eating flesh; how much more those who love the Dharma! Thus, Mahamati, wherever there is the evolution of living beings, let people cherish the thought of kinship with them, and, thinking that all beings are [to be loved as if they were] an only child, let them refrain from eating meat. So with Bodhisattvas whose nature is compassion, [the eating of] meat is to be avoided by him. Even in exceptional cases, it is not [compassionate] of a Bodhisattva of good standing to eat meat. The flesh of a dog, an ass, a buffalo, a horse, a bull, or man, or any other [being], Mahamati, that is not generally eaten by people, is sold on the roadside as mutton for the sake of money; and therefore, Mahamati, the Bodhisattva should not eat meat.
For the sake of love of purity, Mahamati, the Bodhisattva should refrain from eating flesh which is born of semen, blood, etc. For fear of causing terror to living beings, Mahamati:, let the Bodhisattva who is disciplining himself to attain compassion, refrain from eating flesh. To illustrate, Mahamati: When a dog sees, even from a distance, a hunter, a pariah, a fisherman, etc., whose desires are for meat-eating, he is terrified with fear, thinking, “They are death-dealers, they will even kill me.” In the same way, Mahamati, even those minute animals that are living in the air, on earth, and in water, seeing meat-eaters at a distance, will perceive in them, by their keen sense of smell, the odour of the Rakshasa and will run away from such people as quickly as possible; for they are to them the threat of death. For this reason, Mahamati, let the bodhisattva, who is disciplining himself, to abide in great compassion, because of its terrifying living beings, refrain from eating meat. Mahamati, meat which is liked by unwise people is full of bad smell and its eating gives one a bad reputation which turns wise people away; let the Bodhisattva refrain from eating meat. The food of the wise, Mahamati, is what is eaten by the Rishis; it does not consist of meat and blood. Therefore, Mahamati, let the Bodhisattva refrain from eating meat.
In order to guard the minds of all people, Mahamati, let the Bodhisattva whose nature is holy and who is desirous of avoiding censure on the teaching of the Buddha, refrain from eating meat. For instance, Mahamati, there are some in the world who speak ill of the teaching of the Buddha; [they would say,] “Why are those who are living the life of a Sramana or a Brahmin reject such food as was enjoyed by the ancient Rishis, and like the carnivorous animals, living in the air, on earth, or in the water? Why do they go wandering about in the world thoroughly terrifying living beings, disregarding the life of a Sramana and destroying the vow of a Brahmin? There is no Dharma, no discipline in them.” They are many such adverse-minded people who thus speak ill of the teaching of the Buddha. For this reason, Mahamati, in order to guard the minds of all people, let the Bodhisattva whose nature is full of pity and who is desirous of avoiding censure on the teaching of the Buddha, refrain from eating meat.
Mahamati, when sons or daughters of good family, wishing to exercise themselves in various disciplines such as the attainment of a compassionate heart, the holding a magical formula, or the perfecting of magical knowledge, or starting on a pilgrimage to the Mahayana, retire into a cemetery, or to a wilderness, or a forest, where demons gather or frequently approach; or when they attempt to sit on a couch or a seat for the exercise; they are hindered [because of their meat-eating] from gaining magical powers or from obtaining emancipation. Mahamati, seeing that thus there are obstacles to the accomplishing of all the practices, let the Bodhisattva, who is desirous of benefiting himself as well as others, wholly refrain from eating meat. As even the sight of objective forms gives rise to the desire for tasting their delicious flavour, let the Bodhisattva, whose nature is pity and who regards all beings as his only child, wholly refrain from eating meat. Recognising that his mouth smells most obnoxiously, even while living this life, let the Bodhisattva whose nature is pity, wholly refrain from eating meat.
[The meat-eater] sleeps uneasily and when awakened is distressed. He dreams of dreadful events, which makes his hair rise on end. He is left alone in an empty hut; he leads a solitary life; and his spirit is seized by demons. Frequently he is struck with terror, he trembles without knowing why;, there is no regularity in his eating, he is never satisfied. In his eating he never knows what is meant by proper taste, digestion, and nourishment. His viscera’s are filled with worms and other impure creatures and harbour the cause of leprosy. He ceases to entertain any thoughts of aversion towards all diseases. When I teach to regard food as if it were eating the flesh of one’s own child, or taking a drug, how can I permit by disciples, Mahamati, to eat food consisting of flesh and blood, which is gratifying to the unwise but is abhorred by the wise, which brings many evils and keeps away many merits; and which was not offered to the Rishis and is altogether unsuitable?
Now, Mahamati, the food I have permitted [my disciples] to take] is gratifying to all wise people but is avoided by the unwise; it is productive of many merits, it keeps away; many evils; and it has been prescribed by the ancient Rishis. It comprises rice, barley; wheat, kidney beans, beans, lentils, etc., clarified butter, oil, honey, molasses, treacle, sugar cane, coarse sugar, etc.; food prepared with these is proper food. Mahamati, there may be some irrational people in the future who will discriminate and establish new rules of moral discipline, and who, under the influence of the habit-energy belonging to the carnivorous races, will greedily desire the taste [of meat] : it is not for these people that the above food is prescribed. Mahamati, this is the food I urge for the Bodhisattva-Mahasattvas who have made offerings to the previous Buddhas, who have planted roots of goodness, who are possessed of faith, devoid of discrimination, who are all men and women belonging to the Sakya family, who are sons and daughters of good family, who have no attachment to body, life, and property, who do not covet delicacies, are not at all greedy, who being compassionate desire to embrace all living beings as their own person, and who regard all beings with affection as if they were an only child.
(Lankavatara Sutra – Chapter Eight: Translated by DT Suzuki, Munishram Manoharlal Publishers, [2003], Pages 212-216)
‘So it is said:
1. Liquor, meat, and onions are to be avoided, Mahamati, by the Bodhisattva-Mahasattvas and those who are Victor-heroes.
2. Meat is not agreeable to the wise: it has a nauseating odour, it causes a bad reputation, it is food for the carnivorous; I say to this, Mahamati, it is not to be eaten.
3. To those who eat [meat] there are detrimental effects, to those who do not, merits; Mahamati, you should know that meat-eaters bring detrimental effects upon themselves.
4. Let the Yogin refrain from eating flesh as it is born of himself,. As [the eating] involves transgression, as [flesh] is produced of semen and blood, and as [the killing of animals] causes terror to living beings.
5. Let the Yogin always refrain from meat, onions, various kinds of liquor, allium, and garlic.
6. Do not anoint the body with sesamum oil; do not sleep on a bed, perforated with spikes; for the living beings who find their shelter in the cavities and in places where there are no cavities may be terribly frightened.
7. 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].
8. From imagination, greed is born, and by greed the mind it stupefied; there is attachment to stupefaction, and there is no emancipation from birth [and death].
9. For profit sentient beings are destroyed, for flesh money is paid out, they are both evil-doers and [the deed] matures in the hells called Raurava (screaming), etc.
10. One who eats flesh, trespassing against the words of the Muni, is evil-minded; he is pointed out in the teachings of the Sakya as the destroyer of the welfare of the two worlds.
11. Those evil-doers go to the most horrifying hell; meat-eaters are matured in the terrific hells such as Raurava, etc.
12. 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.
13. Let not the Yogin eat meat, it is forbidden by myself as well as by the Buddhas; those sentient beings who feed on one another will be reborn among the carnivorous animals.
14. [The meat-eater] is ill-smelling, contemptuous, and born deprived of intelligence; he will be born again and again among the families of the Candala, the Pukkasa, and the Domba.
15. From the womb of Dakini he will be born in the meat-eaters’ family, and then into the womb of a Rakshasi and a cat; he belongs to the lowest class of men.
16. Meat-eating is rejected by me in such sutras as the Hastikakshya, the Mahamegha, the Nirvana, the Anglimalika, and the Lankavatara.
17. [Meat-eating] is condemned by the Buddhas, Bodhisattvas, and Sravakas; if one devours [meat] out of shamelessness he will always be devoid of sense.
18. One who avoids meat, etc., will be born, because of this fact, in the family of the Brahmins or of the Yogins, endowed with knowledge and wealth.
19. Let one avoid all meat-eating [whatever they may say about] witnessing, hearing, and suspecting; these theorisers born in a carnivorous family understand this not.
20. As greed is the hindrance to emancipation, so are meat-eating, liquor, etc., hindrances.
21. There may be in time to come people who make foolish remarks about meat-eating, saying, “Meat is proper to eat, unobjectionable, and permitted by the Buddha.”
22. Meat-eating is a medicine; again, it is like a child’s flesh; follow the proper measure and be averse [to meat, and thus] let the Yogin go about begging.
23. [Meat-eating] is forbidden by me everywhere and all the time for those who are abiding in compassion; [he who eats meat] will be born in the same place as the lion, tiger, wolf, etc.
24. Therefore, do not eat meat which will cause terror among people, because it hinders the truth of emancipation; [not to eat meat] this is the mark of the wise.’
(Lankavatara Sutra – Chapter Eight: Translated by DT Suzuki, Munishram Manoharlal Publishers, [2003], Pages 219-222)
Brahmajala Sutra Extract:
The Ten Major Precepts
The Buddhas said to his disciples, "There are ten major Bodhisattva precepts. If one receives the precepts but fails to recite them, he is not a Bodhisattva, nor is he a seed of Buddhahood. I, too, recite these precepts.
"All Bodhisattvas have studied them in the past, will study in the future, and are studying them now. I have explained the main characteristics of the Bodhisattva precepts. You should study and observe them with all your heart."
The Buddha continued:
First Major Precept
On Killing
A disciple of the Buddha shall not himself kill, encourage others to kill, kill by expedient means, praise killing, rejoice at witnessing killing, or kill through incantation or deviant mantras. He must not create the causes, conditions, methods, or karma of killing, and shall not intentionally kill any living creature.
As a Buddha's disciple, he ought to nurture a mind of compassion and filial piety, always devising expedient means to rescue and protect all beings. If instead, he fails to restrain himself and kills sentient beings without mercy, he commits a Parajika (major) offense.
Forty-eight Secondary Precepts
3. On Eating Meat
A disciple of the Buddha must not deliberately eat meat. He should not eat the flesh of any sentient being. The meat-eater forfeits the seed of Great Compassion, severs the seed of the Buddha Nature and causes [animals and transcendental] beings to avoid him. Those who do so are guilty of countless offenses. Therefore, Bodhisattvas should not eat the flesh of any sentient beings whatsoever. If instead, he deliberately eats meat, he commits a secondary offense.
4. On Five Pungent Herbs
A disciple of the Buddha should not eat the five pungent herbs -- garlic, chives, leeks, onions, and asafoetida. This is so even if they are added as flavouring to other main dishes. Hence, if he deliberately does so, he commits a secondary offense.
(BrahmaNet Sutra http://www.purifymind.com/BrahmaNetSutra.htm Accessed 8.2.15
Vimalakirti Nirdesa
Sutra Extracts:
Vimalakirti said: “Sariputra, the liberation realized by all Buddhas and (great) Bodhisattvas is inconceivable. If a Bodhisattva wins this liberation, he can put the great and extensive (Mount) Sumeru in a mustard seed, which neither increases nor decreases (its size) while Sumeru remains the same, and the four deva kings (guardians of the world) and the devas of Trayastrimsas (the heavens of Indra) are not even aware of their being put into the seed, but only those who have won liberation see Sumeru in the mustard seed. This is the inconceivable Dharma door to liberation.
He can also put the four great oceans that surround Sumeru in a pore without causing inconvenience to fishes, water tortoises, sea-turtles, water-lizards and all other aquatic animals while the oceans remain the same and the nagas (dragons), ghosts, spirits and asuras (titans) are not even aware of being displaced and interposed.
(The Vimalakirti Nirdesa Sutra: Translated by Charles Luk, Shambhala, [1990], Pages 65-66)
Wherever animals devour one another, he appears among them urging them to do good.
Seeming to have the five desires, he is always meditating to upset the demons and prevent their mischief.
Like that thing most rare, a lotus blossoming in a scorching fire, he meditates amidst desires, which also is a thing most rare.
Or, he appears as a prostitute to entice those, who to lust is a given. First, using temptation to hook them, he then leads them to the Buddha wisdom.
He appears as a district magistrate, or as a chief of the caste of traders, a state preceptor or high official to protect living beings.
(The Vimalakirti Nirdesa Sutra: Translated by Charles Luk, Shambhala, [1990], Pages 90)
These Bodhisattvas then asked Vimalakirti: “How does the World Honoured One, Sakyamuni Buddha, preach the Dharma?”
Vimalakirti replied: “Living beings of this world are pig-headed (stubborn) and difficult to convert; hence the Buddha uses strong language to tame them. He speaks of hells, animals and hungry ghosts in their planes (realms) of suffering; of the places of rebirth for stupid men as retribution for perverse deeds, words and thoughts, i.e. for killing, stealing, carnality, lying, double tongue, coarse language, affected speech, covetousness, anger, perverted views (which are the ten evils); for stinginess, breaking the precepts, anger, remissness, confused thoughts and stupidity (i.e. the six hindrances to the six paramitas); for accepting, observing and breaking the prohibitions; for things that should and should not be done; for obstructions and non-obstructions; for what is sinful and what is not; for purity and filthiness; for the worldly and holy states; for heterodoxy and orthodoxy; for activity and non-activity; and for samsara and nirvana. Since the minds of those who are difficult to convert are like monkeys, various methods of preaching are devised to check them so that they can be entirely tamed. Like elephants and horses which cannot be tamed without whipping them until they feel pain and become easily managed, the stubborn of this world can be disciplined only with bitter and eager words.”
After hearing this, the visiting Bodhisattvas said: “We have never heard of the World Honoured One, Sakyamuni Buddha, who conceals his boundless sovereign power to appear as a beggar to mix with those who are poor in order to win their confidence (for the purpose of liberating them) and of the Bodhisattvas here who are indefatigable and so humble and whose boundless compassion caused their rebirth in this Buddha land.”
(The Vimalakirti Nirdesa Sutra: Translated by Charles Luk, Shambhala, [1990], Pages 105-106)
Maha Pari-Nirvana Sutra Extracts:
Then The Bodhisattva Kash yapa addressed the Blessed Lord and said, “Lord, you do not partake of meat, and to eat meat is indeed unfitting. And if anyone were to ask me why this is so, I would answer that those who refrain from eating it are possessed of eight excellent qualities.”
“That is very good,” the Buddha answered Kashyapa. “You well perceive the intention of my mind. This indeed is how the Bodhisattvas, custodians of my Doctrine, should understand. Son of my lineage, even the Shravakas, those who keep close company with me, must not eat meat. Even if, in a gesture of faith, almsgivers provide them with meat, they must shrink from it as they would shrink from the flesh of their own children.”
Then the Bodhisattva Kashyapa asked the Buddha, “But why indeed, O Lord and Tathagata, do you forbid the consumption of meat?” “Son of my lineage!” the Lord replied. “Eating meat destroys the attitude of great compassion.” “But in the past, O Lord,” asked Kashyapa, “did you not allow the eating of meat found suitable after it as been examined in three ways?” “Yes,” the Buddha said. “I allowed the eating of meat found suitable after threefold examination, in order to assist those who were striving to overcome their habit of eating meat.”
“Why then,” asked Kashyapa, “did you proscribe the eating of ten kinds of unexamined meat and so on, up to the nine types of examined meat?”
“This too I did,” the Buddha said, ‘in order to help my followers in the overcoming of their habit. In short, all such provisions I made for one purpose: that the consumption of meat be brought to an end.”
“But why,” asked Kashyapa, “has the Tathagata allowed the flesh of fish as wholesome food?”
“Son of my lineage!” the Buddha answered. “I have never done so! I have described as healthy all sorts of food: sugar cane, rice, molasses, rye, barley, and so forth; milk, curd, butter, oil, and so on. I have likewise permitted my followers to wear robes of many kinds. But though I have so allowed them, such robes must be of the proper colour! How much less could I allow the eating of fish simply to satisfy the desires of those who wish to eat it!”
“If you had allowed the eating of fish,” said Kashyapa, “it would not make sense for you to advocate the five tastes, or milk, yoghurt, buttermilk, butter, ghee, sesame oil, and so forth. It would be logical for you to forbid them, just as you have forbidden the keeping of ornaments, leather shoes, and gold and silver vessels.”
The Buddha said, “Son of my lineage, my teaching is not like that of the naked ascetics. I, the Tathagata, established rules of discipline in relation to specific individuals. Consequently, with a certain purpose in mind, I did give permission to eat meat regarded as suitable for consumption after it has been subjected to threefold examination. In other contexts, I have proscribed ten kinds of meat. And yet again, with someone else in mind, I have declared that it is improper to consume meat of any kind, even of animals that have died of natural causes. But I have affirmed, O Kashyapa, that henceforth, all those who are close to me should abstain from meat.
For whether they are walking, sitting, standing, lying, or even sleeping, meat eaters are a source of terror to animals who can smell them?just as everyone is frightened at the smell of a lion. My son! People who dislike the smell of garlic turn away from those who eat it. What need is there to mention the disadvantages of such food? It is the same with meat eaters. When animals smell meat, they are terrified; they are afraid of being killed. Any animal, in field or stream or flying in the sky, flees, believing that the person in question is their very enemy.
This is why I do not allow the Bodhisattvas to eat meat. It is true that they may put on a show of eating meat as a means of bringing beings to liberation. But even though they appear to be meat eaters, they are not. Son of my lineage! Bodhisattvas refrain even from eating pure food; how much more do they abstain from meat!"
“O my son! That will be the time when monks will become hoarders of grain and eaters of fish.
They will have dainty dishes for their butter and parasols of precious stuff, and they will put on shoes of leather. The teachings that they give to kings, ministers, and common householders will be nothing but the science of omens, astrology, fortune-telling, and the care of the body.
They will keep servants, man and maid, and they will use gold and silver, precious stones, sapphires, crystals, pearls, and corals; they will wear necklaces and will enjoy all sorts of fruit.
They will play sports and amuse themselves with painting and sculpture.
They will teach literature; they will plow their fields and harvest their crops.
They will cast spells; they will prepare drugs and heal with words of power.
They will teach music, dancing, and singing and all sorts of handicrafts like the preparation of incense and flower garlands and basket weaving.
But you should understand that only those who forsake such unprofitable activities are truly close to me.”
“Lord,” said Kashyapa, “monks, nuns, and lay practitioners all depend on benefactors. When they go for alms and receive food containing meat, what should they do? How should they examine it?”
“They should separate,” the Buddha replied, “the meat from the rest of the food, which should then be washed and then consumed. If it happens that their bowl has been stained by the meat but is not defiled by the evil smell or taste, there is no fault in eating from it. But if someone gives them quantities of meat, let them not accept it. If meat is mingled with their food, let them not eat of it, else they will be at fault. If I were to explain in detail the prohibition of meat and all its rules, there would be no end! But it is now time for me to pass beyond suffering; therefore I have explained it to you only in part.”
(Mahaparinirvana Sutra http://www.shabkar.org/scripture/sutras/mahaparinirvana_sutra1.htm Accessed 9.3.15)
The following Pali Sutta explains the Theravada position:
Jivaka Sutta
This have I heard: On one occasion the Blessed One was living at Rajagaha in the Mango Grove of Jivaka Komārabhacca. Then Jivaka Komārabhacca went to the Blessed One, and after paying respect to him, he sat down at one side and said to the Blessed One:
Venerable sir I have heard this: They slaughter living beings for the recluse Gotama, the recluse Gotama deliberately eats meat prepared for him from animals killed for his sake... Venerable sir, do those who postulate this actually speak about what has been said & done by the Blessed One and do they not misrepresent him with what is contrary to the facts? Do they really describe what is in accordance with the truth, so that nothing can provide reason for any criticism. Is any of their accusations really correct?
Jivaka, those who speak thus, do not truthfully speak about what has been said or done by me, but misrepresent me with what is untrue and quite contrary to the actual facts... Jivaka, I say there are three occasions in which meat should not be eaten; when it is seen, heard or suspected that the living being has been killed for sake of a bhikkhu. I say: Meat should not be eaten on these three occasions. I say that there are three occasions in which meat may be eaten: when it is not seen, not heard, and not suspected, that the living being has been killed for sake of the bhikkhu, I say: Meat may be eaten on these three occasions.
Please consider this Jivaka: Some bhikkhu lives in dependence upon a certain village or town. He dwells pervading one quarter with a mind permeated with infinite friendliness, likewise the second, likewise the third, likewise the 4th; so above, below, around and everywhere, and to all as to himself, he dwells pervading this all-encompassing universe with a mind saturated with infinite friendliness, intense, illuminating & immeasurable, without hostility & without any trace of ill will. Then a householder or a householder's son comes to him and invites him for the next day's meal. The bhikkhu accepts, if he likes. When the night is ended, in the morning he dresses, and taking his bowl and outer robe, goes to the house of that householder or householder's son and sits down on a seat made ready. Then the householder or householder's son serves him with good almsfood. He does not think: How good that this lay householder or householder's son serves me with good almsfood! If only a householder or householder's son might serve me with such good almsfood in the future too! He does not think like that. He eats that almsfood without being attached to it, without longing or urging for it, and utterly disgusted with it, he sees the danger in it and understands the escape from it...!!! What do you think, Jivaka? Would that bhikkhu on that occasion choose thus & aim thus for his own suffering, or for another's suffering, or for the suffering of both?
No, venerable sir.
Does not that bhikkhu sustain himself with blameless food on that occasion?
Yes, venerable sir. Now I understand this, venerable sir: Brahma dwells in friendliness. Venerable sir, the Blessed One is my visible witness to that; for the Blessed One indeed also dwells in such infinite friendliness...
Jivaka, any lust, [370] any hate, any confusion whereby ill will might arise have been eliminated by the Tathagata, cut off at the root, made like a palm stump, done away with, so that they are incapable of any future growth nor arising. If what you said referred to that, then I agree with you.
Venerable sir, what I said, referred to exactly that.
Please reconsider this Jivaka: Some bhikkhu lives in dependence upon a certain village or town. He dwells pervading the 1st quarter with a mind permeated with infinite & compassionate pity, ... & with a mind filled with infinite & mutual joy, & with a mind saturated with infinite equanimity, likewise the 2nd, 3rd, & the 4th quarter; as above so below, across, around and everywhere, and to all as to himself, he dwells pervading the all-encompassing universe with a mind saturated with quite infinite pity, joy, & equanimity, intense, illuminating & immeasurable, without hostility & without any trace of ill will. Then a householder or a householder's son comes to him and invites him for the next day's meal. The bhikkhu accepts, if he likes. When the night is ended, in the morning he dresses, and taking his bowl and outer robe, goes to the house of that householder or householder's son and sits down on a seat made ready. Then the householder or householder's son serves him with good almsfood. He does not think: How good that this lay householder or householder's son serves me with good almsfood! If only a householder or householder's son might serve me with such good almsfood in the future too! He does not think like that! He eats that almsfood without being attached to it, without longing or yearning for it, and utterly disgusted with it, he sees the danger in it and understands the escape from it...!!!
What do you think, Jivaka? Would that bhikkhu on that occasion choose thus & aim thus for his own affliction, or for another's affliction, or for the affliction of both?
No, venerable sir.
Does not that bhikkhu sustain himself with blameless food on that occasion?
Yes, venerable sir. Now I understand this, venerable sir: Brahma dwells in pity, mutual joy & equanimity. Venerable sir, the Blessed One is my visible witness to that; for the Blessed One indeed also dwells in such infinite pity, mutual joy & equanimity...
Jivaka, any lust any hate, any confusion whereby cruelty or envy or aversion or resentment or discontent might arise, have been eliminated by the Tathagata, cut off at the very root made like a palm stump, done away with, so that they are unable to arise in the future. If what you said referred to that, then I agree with you.
Venerable sir, what I said, referred to exactly that.
If anyone slaughters a living being for sake of the Tathagata or any of his disciples, he thereby creates much demerit in these five instances: When he says: Go and fetch that living sentient being this is the first instance in which he lays up much demerit. When that living being experiences pain and fear on being led along by the neck, this is the second instance in which he lays up much demerit. When he says: Go and slaughter that living sentient being this is the third instance in which he accumulates much demerit. When that living being experiences pain and panic on being killed, this is the fourth instance in which he lays up much demerit. When he provides the Tathagata or his disciples with such food that is not permitted, which is unsuitable & unacceptable, this is the fifth instance in which he collects much demerit. Anyone who slaughters a living being for sake of the Tathagata or any of his disciples creates future disadvantage on these five occasions...
When this was spoken, Jivaka Komârabhacca said to the Blessed One: It is wonderful, Venerable Sir, it is marvellous. The bhikkhus sustain themselves with allowed, acceptable & blameless food... Magnificent, Venerable Sir, Magnificent, Venerable Sir!... From today let the Blessed One remember me as a lay follower who has gone to him for shelter for as long as this life lasts.
(Majjhima Nikāya 55 http://what-buddha-said.net/Canon/Sutta/MN/MN55.htm Accessed 9.3.15)
©opyright: Adrian Chan-Wyles (ShiDaDao) 2015.
Vimalakirti said: “Sariputra, the liberation realized by all Buddhas and (great) Bodhisattvas is inconceivable. If a Bodhisattva wins this liberation, he can put the great and extensive (Mount) Sumeru in a mustard seed, which neither increases nor decreases (its size) while Sumeru remains the same, and the four deva kings (guardians of the world) and the devas of Trayastrimsas (the heavens of Indra) are not even aware of their being put into the seed, but only those who have won liberation see Sumeru in the mustard seed. This is the inconceivable Dharma door to liberation.
He can also put the four great oceans that surround Sumeru in a pore without causing inconvenience to fishes, water tortoises, sea-turtles, water-lizards and all other aquatic animals while the oceans remain the same and the nagas (dragons), ghosts, spirits and asuras (titans) are not even aware of being displaced and interposed.
(The Vimalakirti Nirdesa Sutra: Translated by Charles Luk, Shambhala, [1990], Pages 65-66)
Wherever animals devour one another, he appears among them urging them to do good.
Seeming to have the five desires, he is always meditating to upset the demons and prevent their mischief.
Like that thing most rare, a lotus blossoming in a scorching fire, he meditates amidst desires, which also is a thing most rare.
Or, he appears as a prostitute to entice those, who to lust is a given. First, using temptation to hook them, he then leads them to the Buddha wisdom.
He appears as a district magistrate, or as a chief of the caste of traders, a state preceptor or high official to protect living beings.
(The Vimalakirti Nirdesa Sutra: Translated by Charles Luk, Shambhala, [1990], Pages 90)
These Bodhisattvas then asked Vimalakirti: “How does the World Honoured One, Sakyamuni Buddha, preach the Dharma?”
Vimalakirti replied: “Living beings of this world are pig-headed (stubborn) and difficult to convert; hence the Buddha uses strong language to tame them. He speaks of hells, animals and hungry ghosts in their planes (realms) of suffering; of the places of rebirth for stupid men as retribution for perverse deeds, words and thoughts, i.e. for killing, stealing, carnality, lying, double tongue, coarse language, affected speech, covetousness, anger, perverted views (which are the ten evils); for stinginess, breaking the precepts, anger, remissness, confused thoughts and stupidity (i.e. the six hindrances to the six paramitas); for accepting, observing and breaking the prohibitions; for things that should and should not be done; for obstructions and non-obstructions; for what is sinful and what is not; for purity and filthiness; for the worldly and holy states; for heterodoxy and orthodoxy; for activity and non-activity; and for samsara and nirvana. Since the minds of those who are difficult to convert are like monkeys, various methods of preaching are devised to check them so that they can be entirely tamed. Like elephants and horses which cannot be tamed without whipping them until they feel pain and become easily managed, the stubborn of this world can be disciplined only with bitter and eager words.”
After hearing this, the visiting Bodhisattvas said: “We have never heard of the World Honoured One, Sakyamuni Buddha, who conceals his boundless sovereign power to appear as a beggar to mix with those who are poor in order to win their confidence (for the purpose of liberating them) and of the Bodhisattvas here who are indefatigable and so humble and whose boundless compassion caused their rebirth in this Buddha land.”
(The Vimalakirti Nirdesa Sutra: Translated by Charles Luk, Shambhala, [1990], Pages 105-106)
Maha Pari-Nirvana Sutra Extracts:
Then The Bodhisattva Kash yapa addressed the Blessed Lord and said, “Lord, you do not partake of meat, and to eat meat is indeed unfitting. And if anyone were to ask me why this is so, I would answer that those who refrain from eating it are possessed of eight excellent qualities.”
“That is very good,” the Buddha answered Kashyapa. “You well perceive the intention of my mind. This indeed is how the Bodhisattvas, custodians of my Doctrine, should understand. Son of my lineage, even the Shravakas, those who keep close company with me, must not eat meat. Even if, in a gesture of faith, almsgivers provide them with meat, they must shrink from it as they would shrink from the flesh of their own children.”
Then the Bodhisattva Kashyapa asked the Buddha, “But why indeed, O Lord and Tathagata, do you forbid the consumption of meat?” “Son of my lineage!” the Lord replied. “Eating meat destroys the attitude of great compassion.” “But in the past, O Lord,” asked Kashyapa, “did you not allow the eating of meat found suitable after it as been examined in three ways?” “Yes,” the Buddha said. “I allowed the eating of meat found suitable after threefold examination, in order to assist those who were striving to overcome their habit of eating meat.”
“Why then,” asked Kashyapa, “did you proscribe the eating of ten kinds of unexamined meat and so on, up to the nine types of examined meat?”
“This too I did,” the Buddha said, ‘in order to help my followers in the overcoming of their habit. In short, all such provisions I made for one purpose: that the consumption of meat be brought to an end.”
“But why,” asked Kashyapa, “has the Tathagata allowed the flesh of fish as wholesome food?”
“Son of my lineage!” the Buddha answered. “I have never done so! I have described as healthy all sorts of food: sugar cane, rice, molasses, rye, barley, and so forth; milk, curd, butter, oil, and so on. I have likewise permitted my followers to wear robes of many kinds. But though I have so allowed them, such robes must be of the proper colour! How much less could I allow the eating of fish simply to satisfy the desires of those who wish to eat it!”
“If you had allowed the eating of fish,” said Kashyapa, “it would not make sense for you to advocate the five tastes, or milk, yoghurt, buttermilk, butter, ghee, sesame oil, and so forth. It would be logical for you to forbid them, just as you have forbidden the keeping of ornaments, leather shoes, and gold and silver vessels.”
The Buddha said, “Son of my lineage, my teaching is not like that of the naked ascetics. I, the Tathagata, established rules of discipline in relation to specific individuals. Consequently, with a certain purpose in mind, I did give permission to eat meat regarded as suitable for consumption after it has been subjected to threefold examination. In other contexts, I have proscribed ten kinds of meat. And yet again, with someone else in mind, I have declared that it is improper to consume meat of any kind, even of animals that have died of natural causes. But I have affirmed, O Kashyapa, that henceforth, all those who are close to me should abstain from meat.
For whether they are walking, sitting, standing, lying, or even sleeping, meat eaters are a source of terror to animals who can smell them?just as everyone is frightened at the smell of a lion. My son! People who dislike the smell of garlic turn away from those who eat it. What need is there to mention the disadvantages of such food? It is the same with meat eaters. When animals smell meat, they are terrified; they are afraid of being killed. Any animal, in field or stream or flying in the sky, flees, believing that the person in question is their very enemy.
This is why I do not allow the Bodhisattvas to eat meat. It is true that they may put on a show of eating meat as a means of bringing beings to liberation. But even though they appear to be meat eaters, they are not. Son of my lineage! Bodhisattvas refrain even from eating pure food; how much more do they abstain from meat!"
“O my son! That will be the time when monks will become hoarders of grain and eaters of fish.
They will have dainty dishes for their butter and parasols of precious stuff, and they will put on shoes of leather. The teachings that they give to kings, ministers, and common householders will be nothing but the science of omens, astrology, fortune-telling, and the care of the body.
They will keep servants, man and maid, and they will use gold and silver, precious stones, sapphires, crystals, pearls, and corals; they will wear necklaces and will enjoy all sorts of fruit.
They will play sports and amuse themselves with painting and sculpture.
They will teach literature; they will plow their fields and harvest their crops.
They will cast spells; they will prepare drugs and heal with words of power.
They will teach music, dancing, and singing and all sorts of handicrafts like the preparation of incense and flower garlands and basket weaving.
But you should understand that only those who forsake such unprofitable activities are truly close to me.”
“Lord,” said Kashyapa, “monks, nuns, and lay practitioners all depend on benefactors. When they go for alms and receive food containing meat, what should they do? How should they examine it?”
“They should separate,” the Buddha replied, “the meat from the rest of the food, which should then be washed and then consumed. If it happens that their bowl has been stained by the meat but is not defiled by the evil smell or taste, there is no fault in eating from it. But if someone gives them quantities of meat, let them not accept it. If meat is mingled with their food, let them not eat of it, else they will be at fault. If I were to explain in detail the prohibition of meat and all its rules, there would be no end! But it is now time for me to pass beyond suffering; therefore I have explained it to you only in part.”
(Mahaparinirvana Sutra http://www.shabkar.org/scripture/sutras/mahaparinirvana_sutra1.htm Accessed 9.3.15)
The following Pali Sutta explains the Theravada position:
Jivaka Sutta
This have I heard: On one occasion the Blessed One was living at Rajagaha in the Mango Grove of Jivaka Komārabhacca. Then Jivaka Komārabhacca went to the Blessed One, and after paying respect to him, he sat down at one side and said to the Blessed One:
Venerable sir I have heard this: They slaughter living beings for the recluse Gotama, the recluse Gotama deliberately eats meat prepared for him from animals killed for his sake... Venerable sir, do those who postulate this actually speak about what has been said & done by the Blessed One and do they not misrepresent him with what is contrary to the facts? Do they really describe what is in accordance with the truth, so that nothing can provide reason for any criticism. Is any of their accusations really correct?
Jivaka, those who speak thus, do not truthfully speak about what has been said or done by me, but misrepresent me with what is untrue and quite contrary to the actual facts... Jivaka, I say there are three occasions in which meat should not be eaten; when it is seen, heard or suspected that the living being has been killed for sake of a bhikkhu. I say: Meat should not be eaten on these three occasions. I say that there are three occasions in which meat may be eaten: when it is not seen, not heard, and not suspected, that the living being has been killed for sake of the bhikkhu, I say: Meat may be eaten on these three occasions.
Please consider this Jivaka: Some bhikkhu lives in dependence upon a certain village or town. He dwells pervading one quarter with a mind permeated with infinite friendliness, likewise the second, likewise the third, likewise the 4th; so above, below, around and everywhere, and to all as to himself, he dwells pervading this all-encompassing universe with a mind saturated with infinite friendliness, intense, illuminating & immeasurable, without hostility & without any trace of ill will. Then a householder or a householder's son comes to him and invites him for the next day's meal. The bhikkhu accepts, if he likes. When the night is ended, in the morning he dresses, and taking his bowl and outer robe, goes to the house of that householder or householder's son and sits down on a seat made ready. Then the householder or householder's son serves him with good almsfood. He does not think: How good that this lay householder or householder's son serves me with good almsfood! If only a householder or householder's son might serve me with such good almsfood in the future too! He does not think like that. He eats that almsfood without being attached to it, without longing or urging for it, and utterly disgusted with it, he sees the danger in it and understands the escape from it...!!! What do you think, Jivaka? Would that bhikkhu on that occasion choose thus & aim thus for his own suffering, or for another's suffering, or for the suffering of both?
No, venerable sir.
Does not that bhikkhu sustain himself with blameless food on that occasion?
Yes, venerable sir. Now I understand this, venerable sir: Brahma dwells in friendliness. Venerable sir, the Blessed One is my visible witness to that; for the Blessed One indeed also dwells in such infinite friendliness...
Jivaka, any lust, [370] any hate, any confusion whereby ill will might arise have been eliminated by the Tathagata, cut off at the root, made like a palm stump, done away with, so that they are incapable of any future growth nor arising. If what you said referred to that, then I agree with you.
Venerable sir, what I said, referred to exactly that.
Please reconsider this Jivaka: Some bhikkhu lives in dependence upon a certain village or town. He dwells pervading the 1st quarter with a mind permeated with infinite & compassionate pity, ... & with a mind filled with infinite & mutual joy, & with a mind saturated with infinite equanimity, likewise the 2nd, 3rd, & the 4th quarter; as above so below, across, around and everywhere, and to all as to himself, he dwells pervading the all-encompassing universe with a mind saturated with quite infinite pity, joy, & equanimity, intense, illuminating & immeasurable, without hostility & without any trace of ill will. Then a householder or a householder's son comes to him and invites him for the next day's meal. The bhikkhu accepts, if he likes. When the night is ended, in the morning he dresses, and taking his bowl and outer robe, goes to the house of that householder or householder's son and sits down on a seat made ready. Then the householder or householder's son serves him with good almsfood. He does not think: How good that this lay householder or householder's son serves me with good almsfood! If only a householder or householder's son might serve me with such good almsfood in the future too! He does not think like that! He eats that almsfood without being attached to it, without longing or yearning for it, and utterly disgusted with it, he sees the danger in it and understands the escape from it...!!!
What do you think, Jivaka? Would that bhikkhu on that occasion choose thus & aim thus for his own affliction, or for another's affliction, or for the affliction of both?
No, venerable sir.
Does not that bhikkhu sustain himself with blameless food on that occasion?
Yes, venerable sir. Now I understand this, venerable sir: Brahma dwells in pity, mutual joy & equanimity. Venerable sir, the Blessed One is my visible witness to that; for the Blessed One indeed also dwells in such infinite pity, mutual joy & equanimity...
Jivaka, any lust any hate, any confusion whereby cruelty or envy or aversion or resentment or discontent might arise, have been eliminated by the Tathagata, cut off at the very root made like a palm stump, done away with, so that they are unable to arise in the future. If what you said referred to that, then I agree with you.
Venerable sir, what I said, referred to exactly that.
If anyone slaughters a living being for sake of the Tathagata or any of his disciples, he thereby creates much demerit in these five instances: When he says: Go and fetch that living sentient being this is the first instance in which he lays up much demerit. When that living being experiences pain and fear on being led along by the neck, this is the second instance in which he lays up much demerit. When he says: Go and slaughter that living sentient being this is the third instance in which he accumulates much demerit. When that living being experiences pain and panic on being killed, this is the fourth instance in which he lays up much demerit. When he provides the Tathagata or his disciples with such food that is not permitted, which is unsuitable & unacceptable, this is the fifth instance in which he collects much demerit. Anyone who slaughters a living being for sake of the Tathagata or any of his disciples creates future disadvantage on these five occasions...
When this was spoken, Jivaka Komârabhacca said to the Blessed One: It is wonderful, Venerable Sir, it is marvellous. The bhikkhus sustain themselves with allowed, acceptable & blameless food... Magnificent, Venerable Sir, Magnificent, Venerable Sir!... From today let the Blessed One remember me as a lay follower who has gone to him for shelter for as long as this life lasts.
(Majjhima Nikāya 55 http://what-buddha-said.net/Canon/Sutta/MN/MN55.htm Accessed 9.3.15)
©opyright: Adrian Chan-Wyles (ShiDaDao) 2015.