Dalai Lama is meat eater or not ?

[muralidhar_das 0]

I respect the Dalai Lama for the fact that through his own personal display of integrity he has made the whole world aware of Tibet and its ancient Buddhist culture.

 

Pity he is a meat eater

[Guruvani 0]

I found this informative piece in the Wikipedia.

 

 

 

Vegetarianism in Buddhism

 

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<!-- start content --> In Buddhism, the views on vegetarianism vary from school to school. In the Theravada and Vajrayana schools the act of eating meat is not considered wrong<sup class="noprint Template-Fact">[citation needed]</sup>; in Mahayana schools they generally prefer a vegetarian diet, based on the firm insistence by the Buddha in certain Mahayana sutras that his followers should not eat meat or fish.

<table id="toc" class="toc" summary="Contents"> <tbody><tr> <td> Contents

 

 

 

• iews of different schools
  
• 2 Eating meat versus killing

   

  • 2.1 Theravada
    
  • 2.2 Mahayana
    
  • 2.3 Tibetan/ Vajrayana Buddhism

  [*]3 Buddhist views today

  [*]4 See also

  [*]5 External links

  [*]6 Other reading

</td> </tr> </tbody></table>

Views of different schools

 

The first precept in Buddhism is usually translated as "I undertake the precept to refrain from taking life." Many see this as implying that Buddhists should not eat the meat of animals. However, this is not necessarily the case. There is a divergence of views within Buddhism on the need for vegetarianism, with the majority of schools of Buddhism rejecting such a claimed need and with most Buddhists in fact eating meat. A minority of Mahayana Buddhists, however, strongly oppose meat-eating on the basis of emphatic Mahayana scriptural injuctions against flesh-eating issuing from the Buddha himself.

In the Pali version of the Tripitaka, there are number of occasions in which the Buddha ate meat as well as recommending certain types of meat as a cure for medical conditions.

Buddha in the Anguttara Nikaya 3.38 Sukhamala Sutta, describes his family being wealthy enough to provide non-vegetarian meals even to his servants. After becoming Buddha, he accepted any food offered with respect as alms, including meat<sup class="noprint Template-Fact">[citation needed]</sup>, but there is no reference of him eating meat during his seven years as an ascetic.

On one occasion, a general sent a servant to purchase meat specifically to feed the Buddha. The Buddha declared that

 

... meat should not be eaten under three circumstances: when it is seen or heard or suspected (that a living being has been purposely slaughtered for the eater); these, Jivaka, are the three circumstances in which meat should not be eaten, Jivaka! I declare there are three circumstances in which meat can be eaten: when it is not seen or heard or suspected (that a living being has been purposely slaughtered for the eater); Jivaka, I say these are the three circumstances in which meat can be eaten.

 

 

—

Jivaka Sutta

, MN 55

[1]

 

 

In this particular sutta, Buddha instructs to a monk or nun to accept, without any discrimination, whatever food is offered in receiving alms offered with good will, including meat. Whereas the Buddha declares the meat trade to be wrong livelihood in the Vanijja Sutta, AN 5:177 [2].

 

Monks, a lay follower should not engage in five types of business. Which five? Business in weapons, business in human beings,

business in meat

, business in intoxicants, and business in poison.

 

These are the five types of business that a lay follower should not engage in.

 

But this is not, strictly speaking, a dietary rule. The Buddha, on one particular occasion, specifically refused suggestions by a monk to institute vegetarianism in Sangha.

According to Kassapa Buddha (a previous Buddha of legend, not Shakyamuni Buddha)

<dl><dd>"[t]aking life, beating, wounding, binding, stealing, lying, deceiving, worthless knowledge, adultery; this is stench. Not the eating of meat." (Amagandha Sutta).</dd></dl> There were monastic guidelines prohibiting consumption of 10 types of meat. Those are humans, elephants, horses, dogs, snakes, lions, tigers, leopards, bears and hyenas because these animals can be provoked by the smell of the flesh of their own kind or the eating of such flesh would generate a bad reputation for the Sangha.

Also many Buddhist teachers refrain from eating meat (and fish and egg). Shabkar Tsodruk Rangdrol (1781-1851), was a Tibetan yogi who espoused the ideals of vegetarianism.

 

[edit] Eating meat versus killing

 

Life is destroyed when farmers plough ground or when food are cooked and insects are caught in fire. Consequently, Jainism advocates avoidance of activities which are seen to have more direct connection to killing, including all farming and eating of food (meat and root vegetables) which result in indirect destruction of animal and plant life. Some Jain monks are known to practice self termination by starving themselves.

In Buddhism, what is most important is to recognise that existence, by nature, is the cause of direct or indirect suffering and death (samsara). One should avoid gluttony and greedy consumption while maintaining healthy diet and lifestyle which is conductive to attaining enlightenment. In the Pali sutras, which all Buddhist sects considered to be generally authentic, the Buddha, when asked, refused to institute vegetarianism in monastic code. On one occasion, the Buddha is served with meat which was purchased for him from market.

However, Mahayana Buddhism argues that if one pursues the path of the Boddhisatva for enlightenment, one should avoid meat eating to cultivate compassion for all living beings. Similarly, in Theravada Buddhism, avoiding meat eating for the purpose of cultivation of metta (loving kindness) is also seen to be in accord with Buddhist Dharma. In Chinese Mahayana, vegetarianism is seen as a prerequiste for pursuing the path of the Bodhisattva while in Theravada, it is not. In most Buddhist branches, one may adopt vegetarianism if one so wishes but it is not considered skillful to attack another for eating meat. In Chinese Mahayana, the argument for vegetarianism is made more forcefully, often to the extent of accusing those who eat meat of lacking compassion. However, they are still bound by the Mahayana teaching of universal benevolence, which implicitly prohibits any hate-filled denigration of the Theravada (Hinayana) path toward enlightenment. Chinese Mahayanists often do not accept the Pali suttas as definitive when they conflict with the Mahayana sutras and consequently do not accept that Gautama Buddha, being a Boddhisattva Buddha, ever ate meat.

 

[edit] Theravada

 

Theravada commentaries explain the Buddha was making distinction between direct destruction of life and eating of already dead meat. Moreover, they point out that any act of consumption would involve proxy killing, including the farming of crops, so the idea that meat eating amounted to proxy killing while eating vegetables does not is ignorance. For this reason, they discourage gluttony or any other act of craving which lead to overconsumption. However, some Therevadan monks suggest that it is possible to make some case for vegetarianism starting from brahmavihara. There is no mention of Buddha endorsing or repudiating vegetarianism in surviving portions of the Sanskrit Tripitaka. Moreover, no major Theravada sutras explicitly declare that meat eating violates the first precept.

 

[edit] Mahayana

 

However, certain Mahayana sutras do present the Buddha as very vigorously and unreservedly denouncing the eating of meat, mainly on the grounds that such an act is linked to the spreading of fear amongst sentient beings (who can allegedly sense the odour of death that lingers about the meat-eater and who consequently fear for their own lives) and violates the bodhisattva's fundamental cultivation of compassion. Moreover, according to the Buddha in the Angulimaliya Sutra, since all beings share the same "Dhatu" (spiritual Principle or Essence) and are intimately related to one another, killing and eating other sentient creatures is tantamount to a form of self-killing and cannibalism. The sutras which inveigh against meat-eating include the Nirvana Sutra, the Shurangama Sutra, the Brahmajala Sutra, the Angulimaliya Sutra, the Mahamegha Sutra, and the Lankavatara Sutra, as well as the Buddha's comments on the negative karmic effects of meat consumption in the Karma Sutra. In the Mahayana Mahaparinirvana Sutra, which presents itself as the final elucidatory and definitive Mahayana teachings of the Buddha on the very eve of his death, the Buddha states that "the eating of meat extinguishes the seed of Great Kindness", adding that all and every kind of meat and fish consumption (even of animals found already dead) is prohibited by him. He specifically rejects the idea that monks who go out begging and receive meat from a donor should eat it: ". . . it should be rejected . . . I say that even meat, fish, game, dried hooves and scraps of meat left over by others constitutes an infraction . . . I teach the harm arising from meat-eating." The Buddha also predicts in this sutra that later monks will "hold spurious writings to be the authentic Dharma" and will concoct their own sutras and lyingly claim that the Buddha allows the eating of meat, whereas in fact he says he does not. A long passage in the Lankavatara Sutra shows the Buddha speaking out very forcefully against meat consumption and unequivocally in favor of vegetarianism, since the eating of the flesh of fellow sentient beings is said by him to be incompatible with the compassion that a Bodhisattva should strive to cultivate. In several other Mahayana scriptures, too (e.g., the Mahayana jatakas), the Buddha is seen clearly to indicate that meat-eating is undesirable and karmically unwholesome.

Some suggest that the rise of monasteries in Mahayana tradition to be a contributing factor in the emphasis on vegetarianism. In the monastery, food was prepared specifically for monks. In this context, large quantities of meat would have been specifically prepared (killed) for monks. Henceforth, when monks from the Indian geographical sphere of influence migrated to China from the year 65 CE on, they met followers who provided them with money instead of food. From those days onwards Chinese monastics, and others who came to inhabit northern countries, cultivated their own vegetable plots and bought food in the market. This remains the dominant practice in China, Vietnam and part of Korean Mahayanan temples.

 

[edit] Tibetan/ Vajrayana Buddhism

 

In Tibetan Buddhism, a strong emphasis was placed on number of esoteric sutras which were transmitted from Northern India. In these sutras, it is clearly stated that the practice of Vajrayana would make vegetarianism unnecessary. In fact, a number of tantric texts frequently recommend alcohol and meat--though not all take such passages literally. Many traditions of the Ganachakra which is a type of Panchamakara puja prescribe the offering and ingestion of meat and alcohol. The Tibetan position is that it is not necessary to be vegetarian if one practices Vajrayana, but that it is necessary to be vegetarian if one practices the Mahayana path. In fact, the Dalai Lama and other esteemed lamas invite their audiences to adopt vegetarianism when they can. When asked in recent years what he thinks of vegetarianism, the 14th Dalai Lama has said: "It is wonderful. We must absolutely promote vegetarianism." (His Holiness the Dalai Lama, Buddha Heart, Buddha Mind, 2000). On 3 January 2007, 17th Karmapa, Urgyen Trinley Dorje, also strongly urged vegetarianism upon his students, saying that generally, in his view, it was very important in the Mahayana not to eat meat and that even in Vajrayana students should not eat meat: "There are many great masters and very great realized beings in India and there have been many great realized beings in Tibet also, but they are not saying, 'I'm realized,therefore I can do anything;I can eat meat and drink alcohol.” It's nothing like that.It should not be like that. According to the Kagyupa school,we have to see what the great masters of the past,the past lamas of Kagyupas,did and said about eating meat.The Drikung Shakpa Rinpoche,master of Drikungpa, said like this,'My students,whoever are eating or using meat and calling it tsokhor or tsok,then these people are completely deserting me and going against the dharma.' I cant explain each of these things,but he said that anybody that is using meat and saying it is something good,this is completely against the dharma and against me and they completely have nothing to do with dharma. He said it very,very strongly." The 17th Karmapa then himself insists that any of his own students who bring meat into his monastery and prepare it for eating are no longer his followers - and that there can be no discussion about this, it is final(http://www.shabkar.org/download/pdf/Talk_on_Vegetarianism.pdf).

Japan initially received Chinese Buddhism through Korea in 6th century. And in 9th century, Emperor Saga made a decree prohibiting meat consumption except fish and birds. This remained the dietary habit of Japanese until the introduction of European dietary customs in 19th century. Again around the 9th century, two Japanese monks (Kūkai and Saichō) introduced Vajrayana Buddhism into Japan and this soon became the dominant Buddhism among the nobility. In particular, Saichō, who founded the Tendai sect of Japanese Buddhism, reduced the number of viyana code to 66. (Enkai 円戒) During the 12th century, a number of monks from Tendai sects founded new sects (Zen, Pure Land and Nichiren) of Buddhism, and deemphasised vegetarianism - although Ch'an and Zen do tend generally to look favourably upon vegetarianism.

 

[edit] Buddhist views today

 

In the modern world, attitudes toward vegetarianism vary by location. In the Theravada countries of Southeast Asia and Sri Lanka, monks are bound by the vinaya to accept almost any food that is offered to them, including meat unless they suspect the meat was slaughtered specifically for them; while in China and Vietnam, monks are expected to eat no meat. In Japan and Korea, some monks practice vegetarianism, and most will do so at least when training at a monastery, but otherwise they typically do eat meat. In Tibet, where vegetables have been historically very scarce, and the adopted vinaya was the Nikaya Sarvāstivāda, vegetarianism is very rare, although the Dalai Lama and other esteemed lamas invite their audiences to adopt vegetarianism when they can.

Theravadins generally affirm that there is no evidence at all in the Pali Canon that the Buddha forbade meat-consumption or advocated vegetarianism -- rather the opposite. For Theravadins, eating meat is not seen as contrary to Dharma in any way. Likewise, many followers of Mahayana Buddhism (including monks) also eat meat despite the emphatic denunciation of the practice found in some major Mahayana sutras. Part of the reason is that there are many hundreds of Mahayana sutras and the position on vegetarianism depends on one's position on the authority of any particular sutra. The Japanese Pure Land puts a heavy emphasis on the Pure Land sutras and aims to achieve enlightenment by reincarnating into the Pure Land where one's enlightenment is assured. Therefore, vegetarianism holds very little relevance for them, either. The Vajrayana of Tibet and the Japanese Shingon sect consider that tantric practice makes vegetarianism unnecessary. In the West, of course, a wide variety of practices are followed. Lay Buddhists generally follow dietary rules less rigorously than monastics. Overall, it can be said that the debate over whether Buddhists should ideally be vegetarian or not continues.

 

[muralidhar_das 0]

In the Earliest Buddhism as recorded in the Nirvana Sutra or Mahāparinirvāṇa Sūtra we find Buddha promoting Vegetarianism.

 

http://en.wikipedia.org/wiki/Mahayana_Mahaparinirvana_Sutra

 

But in different places Buddhism evolved in different ways, according to the tastes and culture of the people.

 

The Nirvana Sutra, by the way, Buddha also says that God [buddha-nature] exists in the heart of every being.

 

In this sutra, his last sermon before dying, Buddha states that the philosophy he has taught is not nihilism. Buddha says it is wrong to think that we have no eternal self. He says the Self is "indestructible like a diamond".

[krsna 3]

 

In the Earliest Buddhism as recorded in the Nirvana Sutra or Mahāparinirvāṇa Sūtra we find Buddha promoting Vegetarianism.

 

http://en.wikipedia.org/wiki/Mahayana_Mahaparinirvana_Sutra

 

But in different places Buddhism evolved in different ways, according to the tastes and culture of the people.

 

The Nirvana Sutra, by the way, Buddha also says that God [buddha-nature] exists in the heart of every being.

 

In this sutra, his last sermon before dying, Buddha states that the philosophy he has taught is not nihilism. Buddha says it is wrong to think that we have no eternal self. He says the Self is "indestructible like a diamond".

 

 

 

"He says the Self is "indestructible like a diamond"."

 

Which Buddha said this? Was it the Buddha Avatar of KRSNA listed in the Bhagavatam?

[muralidhar_das 0]

The historical Buddha who appeared on earth 2,600 years ago.

 

This sutra is the last instruction Buddha gave before dying:

 

http://en.wikipedia.org/wiki/Mahayan...inirvana_Sutra

 

 

 

The Nirvana Sutra is an enormously important scripture, not least because of its influence on Zen Buddhism and in view of its traditional status as the final Mahayana pronouncements of the Buddha on the eve of his physical death. It is striking for its teachings on the eternal, unchanging, blissful, pure, inviolate and deathless "Self" of the Buddha. Here the sutra controverts the familiar Buddhist dictum that "all dharmas [phenomena] are non-Self", and in the Dharmakshema version the Buddha even declares that "in truth there is Self (Atman) in all dharmas". That Self is "indestructible like a diamond". Any idea that the Buddha (who is the immortal Self) is impermanent is vigorously rejected by the Buddha in this sutra, and those who teach otherwise are severely criticised. He insists: "Those who cannot accept that the Tathāgata is eternal [nitya] cause misery." In contrast, meditating upon the eternality of the Buddha is said to bring happiness and protection from rebirth in evil realms.

 

 

Much of the central focus of the Nirvana Sutra falls on the existence of the salvific Buddha-dhatu (Buddha-nature, Buddha element, or Buddha principle), also called the Tathagatagarbha ("Buddha-matrix" or "Buddha embryo"), in every sentient being (animals included - hence the Buddha's strong support for vegetarianism in this sutra), the full seeing of which ushers in Liberation from all suffering and effects final deliverance into the realm of Great Nirvana (maha-nirvana). This "True Self" or "Great Self" of the nirvanic realm is said to be sovereign, to be attained on the morning of Buddhahhood, and to pervade all places like space. The Buddha-dhatu is always present, in all times and in all beings, but is obscured from worldly vision by the screening effect of tenacious negative mental afflictions (kleshas) within each being (the most notable of which are greed, hatred, delusion, and pride). Once these negative mental states have been eliminated, however, the Buddha-dhatu is said to shine forth unimpededly and the Buddha-sphere (Buddha-dhatu/ visaya) can then be consciously "entered into", and therewith deathless Nirvana attained.

 

 

The Tathagatagarbha is presented by the Nirvana Sutra as a wholly positive, liberational power, and is stated by the Buddha, in the earliest extant version of the sutra (the "six fascicle text" of Fa-xian, q.v.), to "nurture/sustain the person". It is further called "true life" (true "jiva"), and said to be utterly invulnerable to all harm. It is likened to a "precious jewel" and is described as being "indestructible like a diamond" - the hardest substance known to mankind.

 

 

[Guest guest]

this is a interesting thread.