Buddhist Spectrum

Vegetarianism and Buddhism

Shamika SOYSA

‘Vegetarianism’ is quite a debatable topic these days. Primarily, two categories of views could be identified with respect to this subject:

1. People who say it’s a noble practice.

2. People who say Vegetarianism is an act in vain.

In Buddhism there are several well known facts related to Vegetarianism which provide a basis for many debates:

1. Whether meat eating breaches the first precept or not.

2. The Buddha allowed meat eating for monks that is quite pure in three circumstances: if it is not seen, heard, suspected to have been killed on purpose for a monk.

3. The Buddha rejected Ven. Devadatta’s proposal to forbid meat-eating for monks.

4. The Buddha has not directly recommended ‘Vegetarianism’.

The objective of this article is to analyse above aspects in brief.

Nobility of Vegetarianism

Vegetarianism is simply refraining from eating animal food especially meat. People need food and water for their survival. Since the beginning both humans and animals required food as a basic need.

Method of supplying themselves food has been evolving over the generations and both vegetables and animal fleshes had been the two main methods. Even now in some parts of the world, people are compelled to kill animals for food for their survival. Their main intention is to fulfill their hunger.

But today, in many parts of the world there are plenty of options available for food than killing animals. In layman’s economic theory, if people started abstaining from eating meat, then the demand for meat will decrease. Consequently the number of animals getting killed will decrease and at the end of the day Vegetarians contribute to save lives of many animals.

Theoretically, if the whole population stops eating meat then none of the animals will get killed at least for food in that community. Therefore, it is out of question and un-debatable that the vegetarianism is noble and not an act in vain.

The first precept

Buddhist text clearly identifies five main conditions to be satisfied in order to breach the first precept: (1) target is a living being, (2) the knowledge of target is living, (3) volitional thought of killing, (4) effort to kill, (5) death is caused as a result of killer’s action.

In one’s meal if meat or fish is available, it is just another food item among the others. Simple analysis would show that none of the above factors are satisfied when eating meat. Therefore, it should be clear beyond doubt that eating meat does not breach the first precept.

On the contrary if one took a decision to stop having meals with fish and meat then he or she may distantly supports to save a life of at least one animal.

On the other hand if the same person becomes greedy and wanted to have more and more meat then he or she indirectly contributes to kill at least one more animals. But this person does not breach the first precept at any of these circumstances.

The Law of Kamma

However, the indirect contribution to increase the demand for meat should have some affect and it could be explained using the law of Kamma. Any Volitional act causes Kamma.

Rooted by Immoral causes (Akusala Hethu) of Lobha (Attachment), Dwesha (Hatred or Aversion), Moha (Delusion or Ignorance) Akusala Kamma are caused and rooted by Moral causes (Kusala Hethu) of Alobha (Non-attachment), Adwesha (Goodwill), Amoha (Knowledge) Kusala Kamma are caused.

For each and every wholesome and unwholesome activity there will be corresponding Kamma collected. The nature of Kamma collected when eating meat depends on the thought process of oneself at that moment. If that person eats meat with greediness, then the root of Lobha is there and Akusala Kamma is caused. Depends on the degree of greediness the severity of Akusala Kamma would differ.

However, if that person eats any other vegetable food with same greediness, nature of Kamma collected would be the same. When eating meat, if that person thinks about the animal and the way animal is getting killed, the pain of animal and etc. then depending on Lobha, Dwesha and Moha arise there will be Akusala Kamma collected. But still it does not breach the first precept.

Assume that having eaten beef that person ordered his or her servant to kill the cow in the garden and bring him more meat for his dinner then the first precept may be breached as it may satisfy the earlier-mentioned factors.

It is as such how one’s action and thought process becomes evil or meritorious in different circumstances. If one engages in all other evil acts and only refrain from eating meat would not make him a noble person in the society nor does he or she gets good resultants.

The Buddha’s position on vegetarianism

It is due to above facts the Buddha did not directly recommend Vegetarianism for Monks and the Buddhists. But he always discouraged eating meat and included a precept to refrain from killing as well. Samma Ajiva (Right Livelihood) in Arya Ashtangika Margaya (Noble Eight Fold Path) is described as abstaining from selling poisons, intoxicants, weapons, slaves, and animals for slaughter.

Karaniya Meththa Suththa is about spreading loving-kindness to all the living beings.

In broader explanation the first precept is not just abstaining from killing but also leaving aside all harming equipments and being fearful and ashamed of killing.

Another important point is that when monks are having their meals they meditate considering food just as a factor for their survival and not for the taste or the shape or color of the body. They are disciplined not to consider the nature of food and their make and origin. Monks are to accept alms offered by anyone.

Even if meat is present in that meal it is an irrelevant factor unless it falls under earlier-mentioned three circumstances.

In conclusion, it is clear that eating meat does not breach the first precept but does involve collecting bad Kammas depending on one’s thought process when having meals (not just meat). But a pure Vegetarian who is protecting all Five Precepts, always refrain from evil acts and engage in meritorious deeds contributes to save a life of at least one living being and is a noble person while being an asset for the society.

ABHIDHAMMA IN A NUTSHELL - XVIII:

Concluding mental states

Prasad SOYSA

The previous episode described the 19 types of Sobhana Chethasikas common in all Kusala Chiththas. This episode will describe rest of the six Chethasikas.

Abstinences - Virathi Chethasika (3)

For a Buddhist, Noble Eight-fold Path (Arya Ashtangika Margaya) is the path towards ultimate destination of Nibbana. All these eight are implied in various Chethasikas. Samma Ditti and Samma Sankhappa are implied by Panna Chethasika and Vitakka Chethasikas. Samma Vayama, Samma Sathi and Samma Samadhi are implied by Viriya, Sathi and Ekaggatha.

Virathi means abstaining. Three elements in Noble Eight Fold Path are directly taken here as Virathi Chethasikas or Abstinences. These three Chethasikas collectively arise only with Lokuththara Chiththas.

(20) Samma Vacha - Right Speech

Samma Vacha constitutes abstaining from False Speech (Musavada), Slandering (Pisunavacha), Harsh Speech (Parusavacha) and Frivolous Speech (Samprappalapa).

(21) Samma Kammantha - Right Action

Samma Kammantha constitutes, abstaining from Killing (Panithipatha), Stealing (Adhinnadana) and Sexual Misconduct (Kamesumichchachara).

(22) Samma Ajiva - Right Livelihood

This is abstaining from selling poison, intoxicants, weapons, slaves, and animals for slaughter.

Illimitables - Appamanna Chethasika (2)

There are four qualities called Sathara Brahma Viharana or ‘Sublime Modes of Living’. They are also called Illimitable as they are spread towards infinite number of beings in the universe.

Four of them are Meththa (Loving-kindness), Karuna (Compassion), Muditha (Appreciative or Sympathetic Joy) and Upekkha (Equanimity). It was mentioned in the previous episode that Meththa and Upekkha are implied by Adosa and Thathramajjaththatha Chethasikas. The other Illimitables are the next two Chethasikas.

(23) Karuna - Compassion

Karuna is the mental state of quivering when others are afflicted with sorrow. This should be of the nature not limited to someone known but towards anyone in the universe.

Direct enemy of Karuna is wickedness or cruelty. But it should be understood that it is not same as grieving or repenting which are immoral thoughts and indirect enemies of Karuna. It is the mentality of heartened consideration of others sorrows and temptation to help them.

(24) Muditha - Appreciative or Sympathetic Joy

If someone is having congratulatory attitudes towards others success and prosperity then that is called Muditha. It is not mere sympathy but appreciative joy. It discards jealousy from oneself. If someone is getting closer to another when that person is prospering in life that is not Muditha and the real Muditha covers beings in the entire universe.

(25) Panna - Wisdom

The last Chethasika or the 52nd Chethasika or the 25th Sobhana Chethasika is Panna. It is also called Pannindriya. It literally means right knowing. It is also Samma Ditti. It is the mental state of understanding as things really are. Since it overcomes ignorance it is called a control faculty or Indriya. Nana, Panna and Amoha all refers to the same in Abhidhamma. Panna is seeing things as they truly in the light of Anithya (Impermanence), Dukkha (Sorrow) and Anathma (Soullessness).

Though the ‘Wisdom’ is used as the English term for Panna, it doesn’t cover the depth of the Pali term as usual. However, intellect, insight, knowledge, intelligence all these terms convey some meaning of Panna but not the entirety. Panna is the mental state which would be highly developed to attain Nibbana.

Thus ends describing 52 types of Mental States or Depanas Chethasikayo.

Summary

Chethasikas are containments or features of mind. Chiththa and Chethasikas are strongly coupled with each other. Chethasikas arise, perish, takes the common object and has the common basis together with Chiththas. 52 types of Mental States or Chethasikas are categorised as below:

* Annasamana Chethasika (13)
o Sabbachiththasadharana Chethasika (7)
o Prakirnaka Chethasika (6)
* Akusala Chethasika (14)
* Sobhana Chethasika (25)
o Sobhanasadharana Chethasika (19)
o Virathi Chethasika (3)
o Appamanna Chethasika (2)
o Panna Chethasika (1)

The above Chethasikas arise with Chiththas in variable ways as described in last few episodes. The next episode will again review ‘Mind’ based on both Chiththa Paramaththa and Chethasika Paramaththa to lay a foundation for one of the most beautiful topics of Abhidhamma, the ‘Thought Process’ or Chiththa Vithi.

Reference:

Abhidharmaye Mulika Karunu by Ven. Prof. Renukane Chandhawimala

‘A Manual of Abhidhamma’ by Narada Maha Thera

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The Buddhist Column:

Religious tolerance

Sachitra MAHENDRA

My friend has reverence to all the religions, but is not willing to follow any religion. However I noticed a soft spot in him for the Sikh philosophy. I was to learn later on that one of the basic Sikh precepts disciplines the follower to respect and tolerate other religious views.

Interesting enough, it stimulated my memory of a little anecdote about a householder called Upali. I immediately got the message: what is preached in Sikhism, the Buddha had demonstrated by practice.

Upali was the chief disciple of Niganthanathaputta, the founder of Jainism. Niganthanathaputta is also known as ‘Mahaveer’ resembling the ‘Buddha’ in Buddhism. Mahaveer was one of the six self-claimed counterparts in the Buddha’s period. However the Buddha did not have any grudge against Mahaveer; neither did Mahaveer. But a somewhat envious Mahaveer had a custom of sending his disciples to the Buddha for debates on theories, with the motif of crushing down the Buddha’s views.

Buddhism and Jainism have relative similarities on the surface level but theory-wise quite poles apart. The Jainist philosophy believes physical action foreruns everything whereas Buddhism focuses on mind’s power to forerun everything.

Upali’s approach to the Buddha was to disprove this theory. When the Buddha cited a few examples and questioned Upali on his own views, the householder soon got disenchanted about his Master. He wanted to take refuge of the Buddha, but surprisingly he did not get a positive feedback.

The Buddha reminded Upali what he had to think before taking to Buddhism: first the chances of Upali to be infamous for converting to another religion, and second his commitment to his own Master. When Upali had insisted, the Buddha accepted him provided that he should continue supporting and respecting his old religious masters.

The Buddha held that many religions of his time were of no religious value. But he opined that those philosophies should stay alive. All religions in the world, for the Buddha, vary only in teachings, but they have similarities in defining good and bad.

The Buddha had a good command of his contemporary religions as well. When he was passing a village that follows a different philosophy, he happened to overhear somebody misinterpreting the philosophy. The Buddha stopped and preached the proper version of the philosophy to an amazed audience.

The Buddha was always accused of converting non-Buddhist disciples. In fact the Buddha never had to take efforts in converting. He was always approached by people like Upali to convince their own philosophies, rather than him having to go preach to them.

The Buddha had an attractive trait of listening attentively to other views, and he was thus well positioned to question the other parties making them aware of the inconsistency of their views. This was the art of his spell - he was constantly charged of misusing - that charmed numbers of opponents.

Buddhism evidently has never witnessed any bloodshed conflict with other religions in the propagation. King Ashoka’s missionary work is the best example of mutual tolerance of other religions. This is what one of his rock inscriptions lets on:

“One should not only honour one’s own religion and condemn the other religions, but one should honour other religions for this or that reason.”

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An anthology on Buddhist literature

Title: Bauddha Sahitya Sara Sangrahaya
Author: Wimal Abhayasundara
Publisher: S Godage and brothers
Page count: 335
Price: Rs. 950

The pen was no strange thing to the late Pandit Wimal Abhayasundara. Abhayasundara was so fond of writing on Buddhism, though he is well known for his poetry.

Bauddha Sahitya Sara Sangrahaya contains the radio scripts and other writings Pandit Abhayasundara had been writing for radio and newspapers. Abhayasundara had difficulties in dictating the preface to his son Pulasthi Abhayasundara during the last stages of his life.

However he had given his ideas to the preface with the future posterity in mind. His two sons, Praneeth and Pulasthi, had recited his old radio scripts for him to do the necessary correction before printing.

The Buddhist education had largely influenced Abhayasundara who had authored a number of books based on Buddhism. For many scholars, popular Buddhism means a conflict between prose and doctrine.

This is primarily because many features are said to be fictionalised. Prince Siddhartha’s birth and immediate proceedings provide a good example for this point. However media have reported incidents of children speaking and walking immediately after birth in some countries.

Although the Buddha was free from all evil, he did not detest the aesthetic taste at all. He appreciated the aesthetic capacity of Ven. Vangisa and Pansilu. The greatest source of inspiration in Buddhism is parables of the Buddha cited on numerous occasions.

The Buddha adopted creative ways to convey deep matters. Apart from parables, Jataka stories have been an unending source for many creative writers of every medium. One significant aspect of Buddhism is that it has inspired the hardly-related events too; God-based Kandy Esala Perahera is one such example.

The book is vital, as his scripts are hardly heard and seen over the mass media. It is a good manual to learn the way how an article should be written resourcefully. Abhayasundara’s articles are detailed and investigate some aspects into depth.

- SM

Looking for Each Other

Thich Nhat Hanh is a Vietnamese Buddhist monk whose cause is dedicated to poetry. He uses the medium of poetry as his way of expression. The following is a prose poem written by him.

I have been looking for you, World Honored One, since I was a little child.

With my first breath, I heard your call, and began to look for you, Blessed One.

I’ve walked so many perilous paths, confronted so many dangers, endured despair, fear, hopes, and memories. I’ve trekked to the farthest regions, immense and wild, sailed the vast oceans, traversed the highest summits, lost among the clouds.

I’ve lain dead, utterly alone, on the sands of ancient deserts. I’ve held in my heart so many tears of stone. Blessed One, I’ve dreamed of drinking dewdrops that sparkle with the light of far-off galaxies.

I’ve left footprints on celestial mountains and screamed from the depths of Avici Hell, exhausted, crazed with despair because I was so hungry, so thirsty. For millions of lifetimes, I’ve longed to see you, but didn’t know where to look.

Yet, I’ve always felt your presence with a mysterious certainty.

I know that for thousands of lifetimes, you and I have been one, and the distance between us is only a flash of thought.

Just yesterday while walking alone, I saw the old path strewn with Autumn leaves, and the brilliant moon, hanging over the gate, suddenly appeared like the image of an old friend.

And all the stars confirmed that you were there!

All night, the rain of compassion continued to fall, while lightning flashed through my window and a great storm arose, as if Earth and Sky were in battle.

Finally in me the rain stopped, the clouds parted.

The moon returned, shining peacefully, calming Earth and Sky.

Looking into the mirror of the moon, suddenly I saw myself, and I saw you smiling, Blessed One.

How strange!

The moon of freedom has returned to me, everything I thought I had lost.

From that moment on,

and in each moment that followed, I saw that nothing had gone. There is nothing that should be restored.

Every flower, every stone, and every leaf recognize me.

Wherever I turn, I see you smiling the smile of no-birth and no-death.

The smile I received while looking at the mirror of the moon.

I see you sitting there, solid as Mount Meru, calm as my own breath, sitting as though no raging fire storm ever occurred, sitting in complete peace and freedom.

At last I have found you, Blessed One, and I have found myself.

There I sit.

The deep blue sky, the snow-capped mountains painted against the horizon, and the shining red sun sing with joy.

You, Blessed One, are my first love.

The love that is always present, always pure, and freshly new.

And I shall never need a love that will be called “last.”

You are the source of well-being flowing through numberless troubled lives, the water from your spiritual stream always pure, as it was in the beginning.