(Comments: Some defendants of meat-eating say that when the meat is pure, Buddha permits meat-eating. The three aspects that define pure meat are that ”not having seen, not having heard and not suspecting” that a being “has been killed for one’s own consumption”. However, here it is stated by Geshe Sopa with a quotation from the Vinaya that if a being is killed for consumption by anyone, it is considered impure. That is to say, meat can be considered pure when the animal has died from natural causes, not when it has been intentionally killed.)
“The fact that the meat of an animal that has been slaughtered for oneself and the meat of an animal that has been slaughtered for others is equally impure according to the three aspects or equally inappropriate for eating on the three counts is thus made clear by the Vinaya sutra Foundations of Medicine.
Similarly, the threefold rejection of meat as impure set out in the 14 major infractions and 25 rules of conduct of the Kalachakra system has to be applied to meat of animals that have been slaughtered for either oneself or others as impure according to those three aspects. The Kalachakra is a Dharma system comprising all the points of sutra and tantra in their entirety and is therefore in agreement with statements from the Vinaya.”
Some people who fail to distinguish between intentional and unintentional actions put forward the argument that if it is inappropriate to eat meat, it would be equally inappropriate to eat rice. However, this is not the same because to give up eating meat and reduce the number of animals being killed is an act that is well within the bounds of possibility. During the cultivation of rice and vegetables there is no intention to kill beings while planting the seedlings, irrigating the fields etc. However, since there is no way of preventing insects being killed unintentionally – as this is not currently within the bounds of possibility – it is still not the same as killing on purpose. The answer to a question posed by Manjushri may serve to clear up any doubts on the part of those critics who, based on this kind of comparison, conclude that one would consequently have to do the impossible. In the Arya Angulimala Sutra Manjushri asks whether or not it is appropriate to dig up the soil and sand, till fields and cook one’s food because of unclean water. The answer is as follows: Manjushri says:
“Digging and tilling is not appropriate. Food that has been cooked because the water was contaminated should not be accepted–in this situation, monks have to act accordingly.” Thereupon the Buddha said: “That is what is called the worldly view. If there are upasakas, stick to clean water and food. Wherever there are upasakas, there should be no digging and tilling. Where there are no upasakas, what should even buddhas do there? There are also creatures in the grass, as well as in the water and in the air. If it were like this, would there not be negative karmic effects from altogether pure actions? The question as to how you purify something that cannot be completely pure while living in the world and without giving up the samsaric body is a futile question.“
The main significance of this sutra passage is that if there is a chance of giving up harming other beings, you should always make use of it. On the other hand, actions committed where there is no such possibility are not altogether free from negative karmic consequences, but, due to the absence of harmful intent, those consequences are far weaker.
(Comments: This is oft-heard. Some people like to say that since even planting vegetables involves killing many small insects, so what is the difference between a vegetarian and a meat-eater? Here, Geshe Sopa is saying that the difference is in the intention and avoid-ability of the action. In my humble opinion, this type of reasoning is just an excuse. By this reasoning, since one is already inevitably consuming small amounts of chemicals and toxins in one’s daily consumption of food, does that mean one should just go ahead and take a full dose of arsenic or some other toxin to top it off? If you have some sense in you, you will see the flaw in such logic.)
From the Lankavatara sutra:
The arya path of liberation
is thus veiled through the fault of attachment.
Meat, alcohol, onions and garlic cause
obstacles on the arya path.
In the future proponents of ignorance,
mitigate eating meat and claim:
” As meat is appropriate, free from evil,
the buddhas have permitted”
(Comments : This prophecy is surely coming true)
Lord Buddha Shakyamuni said this in the Lankavatara Sutra:
All the Buddha Bhagavans,
denounce it in all ten directions:
One devours the other, falling
among the predators after death,
always born among the lowly,
smelly ones and idiots,
frequently among the outlaws:
hunters, butchers, cannibals
and among ghosts in human form,
among the various eaters of meat: as
in the wombs of cat rakshasas.
In the Elephant and the Great Cloud,
in the Angulimala Sutra,
in the Lankavatara Sutra,
I’ve strongly rejected eating meat.
buddhas, bodhisattvas and the
shravakas revile it all and
those who impudently eat meat
will always be reborn as fools.
“I have said again and again that it is better to set up substances like nectar pills, blessed water or black tea. And if some people claim that, according to anuttarayoga tantra, you have to take meat, the only reason that may be quoted in support of this claim is the statement about the acceptance of the five kinds of meat and the five kinds of nectar. There is no other reason. Quite apart from the fact that this refers to a very high level of realization, if indeed you postulate the need for eating meat based on the statement about accepting the five kinds of meat and the five kinds of nectar, then you should be consistent and insist on the need for eating horse meat, dog meat as well as human flesh, drinking urine and eating feces.“
~His Holiness 14th Dalai Lama
(Comments : This is in reference to the Tsok offerings in Vajrayana practice)
Question: Don’t you need some meat for the sacrificial tsog ceremony? What do you do about that?
Answer: In Dza Patrul Rimpoche’s lam-rim text it says: To that end it is appropriate to use meat from an animal that has not been slaughtered for eating. However, if you introduce meat that does not conform to this requirement into the mandala of offerings, all the deities and wisdom beings will vanish, that is what Gampopa said.
In the autobiography of the siddha Kunleg you will find the statement: “Now, when you make offerings, you should bear in mind the following points concerning the recipient of the offerings, the offerings themselves and your motivation: Each of the Three Jewels (Buddha, Dharma and Sangha) is fit as a recipient for the offering. The object to be offered should not be associated with theft, violent appropriation or killing and the motivation should consist in the aspiration to attain enlightenment for the benefit of all beings. Offerings made in a different manner with masses of meat and alcohol are found among the earlier non-Buddhist religions, but not among Buddhists.”
If you really make offerings of meat and blood, no deities and wisdom beings will come. You will only attract ghosts. As they feast on such offerings, they may become friendly and bring you short term benefits. If you then fail to continue giving them meat and blood, they will harm you. However, if you go on making offerings of meat and blood, you will be reborn among such ghosts or you will find yourself among wolves and birds of prey. That is what Patrul Rimpoche said about this topic.
Question: Monks and nuns have to accept meat that benefactors give them, don’t they? After all it says that you should eat whatever you are given when going on your alms round.
Answer: In Panchen Deleg Nyima’s commentary on the Vinaya it says: If a monk is offered meat dishes by a donor on his alms-round, he should ask whether or not the meat has been obtained through killing. And in the commentary on the Vinaya called Rays of the Sun: “You have to ask whether or not the offering has been obtained through an action against the rules.” Numerous Vinaya scriptures point out that you should make sure the gift that is being offered does not contradict the rules of monastic discipline. They also mention 20 types of meat and other foods that must not be eaten at all, even though the creature may have died a natural death, for instance human flesh, the meat of monkeys or that of vultures.
Therefore, if in doubt about the origin of meat, you should definitely ask and decline anything inappropriate. Even if the gift is appropriate, it is important to ask whether eating or drinking it may have any drawbacks or deleterious effects on one’s health, for instance, if you are diabetic, whether it contains any sugar etc.
Apart from that, offering food containing meat constitutes impure giving: In the Sutra to Rishi Gye Buddha Shakyamuni taught about how the 32 types of impure giving should be abandoned and how to perform correct giving. Impure giving is divided into four categories: impure with regard to the motivation, the object given, the recipient of the gift and the manner in which it is given. In this sutra, giving meat originating from killed animals, alcohol offered to the careless, as well as weapons, poison and the like are enumerated as cases of impure giving with regard to the object.
Two points should be considered over and over again: 1) the difficulty of redressing the negative action of taking the life and meat of others and 2) the fact that this is not a law that has been decreed by anyone, but a natural process of cause and effect. It really is of great benefit to realise this and reach a point where, moved by compassion, one gives up eating meat, liberates beings and saves their lives.
In the Kalachakra tantra and its elaborate commentary it says that if we consider the harmful actions committed by the butcher and the meat eater, those committed by the meat eater are worse. Some people hold that while the butcher acts harmfully, the meat eater does not. However, in the Lankavatara Sutra it says:
He who murders beings for money’s sake and
he who buys their meat for money—both
have the genuine link between doer and deed.
If the buyer were without vice, then no merit would be accrued by the sponsor of stupas, scriptures or holy images either, as they are also produced by someone else.
A sponsor of stupas accumulates great merit, although he does not actually build them with his own hands. Likewise, a meat eater accumulates great negativity, although he does not normally slaughter the animals he eats. In fact, there are hardly any snuff sellers left in Europe, because hardly anyone takes snuff these days. Similarly, there would be no meat trade if there were no meat eaters.
(Comments: Some people think that buying the meat to eat is okay as they did not participate in killing the animal. This is wrong. As it is established above.)
However, it is not enough simply to meditate on great compassion. It is also necessary to put it into practice by actually applying it. It is of utmost benefit to see, hear and consider how cows, buffalos, goats, sheep, chicken, fish, yaks, horses and other animals undergo unbearable suffering while being slaughtered for human consumption and thereupon to avoid eating slaughtered meat out of compassion. As compassion is actually being applied, this application is of the greatest benefit for the purification of negativities accumulated previously. This can be understood from the story of Noble Asanga and other reports.
Compassion may also be put into practice directly by purchasing animals meant for slaughter and saving their lives. The effect of this action will help extend one’s own life span and increasingly bring about happiness as well as purify negativities. It is also taught that nursing the sick, giving medicine and the like, too, are actions resulting in a long life span.
Beautiful animals such as parrots and other birds are not killed but locked up in cages. You can observe that some will kill themselves trying to get out of their prisons. Therefore it is also an act of compassion to buy them and release them. Such an action will result in the attainment of lasting freedom and a happy life. Even as a human you thus accumulate the karma for miraculous powers such as flying and so forth. There are even reports of cases where miraculous powers were achieved in this very life.
Incidentally, castrating horses, cattle, goats, sheep, dogs or cats—cutting their male or female energy channels is also clearly presented as a negative action in Buddhist scriptures. If you save the animals out of compassion, the effect of that wholesome action may ripen in this life. In this regard the commentary on chapter four of the Treasury of Knowledge relates the following story from a sutra concerning a eunuch, the body guard of some King Kanika’s spouse. At the time it was customary to pay eunuchs a big salary for guarding the queen while the king was away at war. This eunuch had thus grown rich guarding the queen over many years. At some point his eye-sight deteriorated, he turned blind, could not guard the queen anymore and returned to his native town, a rich man. One day, when out walking he heard the loud lowing of a buffalo. “What are they doing to the buffalo?” he asked. His assistant told him that they were castrating it. The blind man felt such strong compassion imagining how the buffalo was now to undergo the same suffering he had undergone—for he obviously knew it from experience—that he bought some 500 buffalos to save them from this misfortune. This action undid his castration and also had the effect that he could see again with both eyes as before. This story is quoted in the commentary on the Treasury of Knowledge to illustrate the accumulation of karma ripening in the same life. The action described in it is also a way of applying compassion.
To deprive beings of their male or female organs is a cruel negative action. Its effect ripens in the form of healthy energy channels, energies and body essences lacking in this life or a future one. In one of the tantras, Buddha says:
As you yourself do not want to be harmed, likewise, others do not want to suffer harm. Therefore, don’t harm others.
People wishing to make offerings are not allowed to offer the ordained meat nor alcohol—such offerings are also mentioned explicitly in the sutras among the 32 impure offerings.
Venerable Milarepa said: This way of eating meat food—famished, without thinking of future lives for even a second… When I see these people I get frightened. Rechungpa, are you mindful of the holy Dharma?
If you do not just pay lip service to the existence of future lives and karmic causes and effects but rather consider, from the bottom of your heart, how these hold together, you may develop enthusiasm about giving up meat.
All in all, I recommend this article not to offend the meat-eaters but to clarify the views. If we have right views yet continue to commit the negativity, it is not as serious as having a wrong view and committing the negativity. In the Sutra “Questions of the Naga Kings of the Ocean” , Lord Buddha taught that if one has the right view concerning the relationships of karma, but you degenerate in one of the other elements of a pure religious life (as a monastic), the result will be as a naga. But if you hold wrong view concerning karma, you will be born in a far worse lower realm. Therefore even holding the right view with certainty and clarifying all doubts will have immeasurable benefit for beings. With all due respects, please read this article with an open mind!!