One of the prevailing assumptions surrounding Buddhist community is that all its adherents maintain a strict vegetarian diet. However, upon closer examination, the reality of this practice is far more nuanced.
Contrary to popular belief, not all Buddhists are vegetarians. The stance on vegetarianism varies significantly across different Buddhist sects and also among individual practitioners. Thus, it raises the pivotal question: Is vegetarianism an essential commitment for one to be considered a true Buddhist monk or nun? The answer is multifaceted – it might be affirmative in certain contexts, but not necessarily in others.
A historical perspective offers clarity on this subject. Siddhartha Gautama, the historical Buddha, was not exclusively vegetarian. The earliest records of his teachings, found in Pali Canon, reveal that Buddha did not strictly prohibit his disciples from consuming meat.
In fact, Buddhist monks, often referred to as Bhikkhus, were permitted to consume meat if it was presented to them in their alms bowls. The underlying principle was one of gratitude: Bhikkhus graciously accepted and consumed the food offerings given to them by laypeople, which sometimes included meat.
Hence, we have to approach the subject of Buddhism and vegetarianism with a nuanced understanding, recognizing the variations and complexities inherent within this religious tradition.
During the time of Buddha, under what circumstances were monks not allowed to eat meat?
In the teachings of Buddhism, there exists a nuanced understanding of meat consumption. It is imperative to note that while the consumption of meat is not entirely prohibited, there are stringent conditions under which it is permitted.
Buddhist monks, adhering to their rigorous code of ethics, must refrain from accepting meat if there is any suspicion that an animal was slaughtered solely for their sustenance. However, meat derived from animals that were either naturally deceased or culled for the sustenance of a Buddhist family is deemed acceptable.
Furthermore, the Buddha, in his profound wisdom, explicitly identified certain meats that practitioners should abstain from. This list includes horses, elephants, dogs, snakes, tigers, leopards and bears. The rationale behind this prohibition might range from health concerns and potential life-threatening risks to the preservation of endangered species. Given that only specific meats are proscribed, it can be deduced that meat consumption, under certain conditions, is permissible within Buddhist tenets.
Is Vegetarianism keeping the precept “not to kill”?
First Precept of Five Precepts firmly underscores the principle of non-violence, admonishing followers against the act of taking life. The Buddha exhorted his disciples not to kill, participate in acts of killing, or cause any harm leading to the death of any sentient being.
This raises a poignant question about the early Buddhist practice of meat consumption: does it indirectly contravene this commitment to preserving life? To address this, scholars argue that consuming meat from an animal that died naturally or was not specifically slaughtered to meet one’s own consumption does not equate to a deliberate breach of the First Precept in Buddhist ethical codes.
During the time of Siddhartha Gautama, monks adopted a mendicant lifestyle, relying on alms for sustenance, without permanent monastic settlements until after the Buddha’s passing. These monks did not live in isolation; their sustenance was dependent on food cultivated, offered, or exchanged by the lay community. However, given this framework, it’s challenging to contend that the meat presented to the entire monastic community didn’t originate from animals purposefully slaughtered for the monks.
Consequently, Mahayana Buddhist tradition began emphasizing vegetarianism to mitigate any indirect involvement in the death of sentient beings. Canonical texts in the Mahayana school, such as the Lankavatara Sutra, proffer more stringent vegetarian teachings.
What is the view on vegetarianism in modern Buddhism?
In contemporary Buddhism, the perspective on vegetarianism varies considerably across sects and even within specific traditions. Generally speaking, monks within the Theravada Buddhist tradition, also known as the Original Doctrine, continue to consume meat (very limit), viewing vegetarianism as an admirable personal choice rather than a mandatory practice. Vajrayana schools, encompassing Shingon and Japanese Buddhism, advocate for vegetarianism but do not perceive it as a critical aspect of spiritual advancement.
The majority of practitioners within the Mahayana tradition adhere to a vegetarian diet. However, even among these denominations, there exists a spectrum of practices and beliefs.
In alignment with original precepts, some Mahayana monks may not be allowed to buy meat on their own, or have the right to pick a live lobster out of the tank and have the chef boil it… but they can eat a meat dish offered at the people’s dinner party. This diversity in dietary practices highlights the rich tapestry of beliefs and interpretations in modern Buddhism, underscoring the importance of individual and communal choices in spiritual journeys.
How to practice vegetarianism in accordance with the Buddha’s teachings?
In the profound teachings of Buddhism, adherents are reminded of the Middle Way, which avoids the extremes of both asceticism and indulgence. As such, when practicing vegetarianism as an extension of the Buddhist path, it’s essential not to become excessively attached or rigid in one’s approach.
LotusBuddhas has been observed that certain individuals become overly zealous after adopting a vegetarian diet for merely a few months, mistakenly believing they have made significant spiritual progress. Some even go to the extent of refusing to use utensils that have previously touched meat, fearing that this might breach their vows or negate their virtuous efforts.
Such stringent practices might lead not only to self-deprivation but could also strain relationships with those around them. The Buddha emphasized the Middle Way to prevent the pitfalls of extreme dogmatism and excessive rigidity. As a result, Buddhists are cautioned against becoming overly obsessed with their dietary practices.
A central tenet of Buddhism is the practice of “metta“, or unconditional love for all living beings. The choice of vegetarianism in Buddhism is primarily rooted in compassion for animals, not out of fear of potential negative karmic repercussions, as some might perceive.
In essence, the meat itself is not inherently problematic; rather, the emphasis should be on cultivating wisdom and compassion in tandem. Analogously, wisdom and compassion are likened to the two wings of a bird — one cannot truly soar on just one wing.
Example: Suppose you visit your grandmother, whom you have not seen in a long time. You go to her house and find that she cooked your favorite dish when you were a kid, grilled pork chops. She doesn’t cook often because her aging body doesn’t allow her to move around the kitchen like she used to.
But it was the dearest wish from her heart for you, the happy look in her eyes when she saw you nibbling on every piece of meat stuck in the pork ribs the way you did when you were a kid. She has been looking forward to this for many years.
In the intricate teachings of Buddhism, true understanding transcends surface observances. LotusBuddhas believe that if you hesitates even momentarily when considering a piece of grilled pork, perhaps the profound depth of Buddha’s teachings hasn’t been fully grasped.
Indeed, it’s an incontrovertible reality that living in this world necessitates certain compromises. Every individual, knowingly or unknowingly, has been implicated in the death of some organisms. The very vegetables and fruits deemed as ‘pure’ vegetarian options often come at the expense of insects, pests, and the microhabitats of myriad microorganisms. According to the principle of Dependent Origination, vegetarians indirectly bear the weight of this ecological disruption, much like how some perceive the consumption of meat as indirectly harming animals.
Consider daily activities like driving. Everyone is enmeshed in a complex web of harm and destruction; as long as we exist, absolute disentanglement remains elusive. The death of a single cow feeds hundreds, whereas a bundle of vegetables might sustain one but at the cost of countless smaller lives. Thus, we have to tread the Middle Way without excessive rigidity, aligning more with the spirit than the letter of Buddhist teachings.
Opting for vegetarianism is commendable, but it’s equally vital to scrutinize the ethical implications behind all products we use. A pair of vegan shoes loses its ethical superiority if produced under exploitative conditions. Power plants, iron and steel factories or lumber mills contribute to the destruction of habitat of many living creatures, you will not use it!
As followers of the Buddha, our responsibility isn’t mere blind adherence to written guidelines. Instead, it lies in recognizing the ripple effects of our choices and acting with wisdom to minimize harm. It’s prudent to reflect on the essence of one’s spiritual practice and its manifestation in daily life.
Thus, when choosing to be vegetarian, do so not just for personal health benefits or as a spiritual status symbol, but as an expression of compassion towards all living beings. Avoid fanaticism and recognize that it’s merely a facet of a broader spiritual journey. Changing your diet is easy, but changing your thoughts, words, and actions is difficult.
