Preface
This essay going to be discussed on the consumption of food that is a compel diet arguments which were occurred between vegetarian and meat eater. Since the number of veggie organizations have increased in the world some issues of new dimensions have arisen, both on religious and dieticians views. From early time primitive people led their lives in a simple way, barbarians by hunting animals and farmers by ccultivating crops for their daily consumption. Anatomists have differentiated the structure of living being's stomachs into three types: viz. carnivorous types such as lion, tiger: herbivorous type such as cow, dear: and omnivorous type such as dog, cat etc. Human anatomy is a compromise between the pure herbivore and pure carnivore, and therefore, human is included in omnivorous type of beings.
Consumption of fish and meat has given rise to controversy from early times. So the prohibition of meat eating can be found during the Buddha time itself. Jainism advocates the most extreme form of the principle of ahimsa. Jains prohibited the harming of all forms of life, even microscopic insects. Amongst the eight basic abstentions (mulaguna) of Jain laypersons restraining from meat eating is one. In Theravada tradition, we do not find any information as to whether there were Buddhist vegetarianism organizations. Ven. Devadatta attempted to make abstention from meat-eating mandatory on monks. The Buddha categorically rejected this proposal by Devadatta. It is certain Mahayana Buddhists of a later period, that have extolled and set up the rules and regulations pertaining to vegetarianism. They strongly condemn meat eating maintaining that it was prohibited by the Buddha according to their sources.
This essay constitute of five short Chapters. The first chapter describes how the Buddha's attitude towards living beings. Unlike other religious teacher of the time the Buddha rejected cruel sacrificial performance of the Vedic system and also disapproved extremist view of the Jain regarding abstention from killing. The Buddha's doctrine is known as non violent practice (Avihimsa), based on loving kindness and universal compassion.
Second and Third chapters talk about vegetarianism and meat eating. These will be containing discussions based on relevant sources found both in texts of Theravada and Mahayana. According this sources, it is obvious that both traditions have different views regarding this issue. The Fourth chapter attempts to discuss the question whether consumption of meat would bring the consumer into conflict with the first precept, directly or indirectly. Killing is violence according to Buddhism and whether meat eating may helps to increase violation of living being is focused in this. This will be explained according to the relevant sources.
The fifth chapter shows the ever persisting controversy on meat eating. Arguments mentioned therein are quoted from the views expressed by various writers as well as the views of one who eat meat and one who do not. This controversy has gained significance as vegetarian organizations are rapidly growing in numbers in the world. Some of the Mahayana scriptures, notably the Lankavatara Sutra, take a strong position in favor of vegetarianism. But not all Mahayanists refrain from meat eating; while Japanese Mahayana groups do not abstain from eating meat. Few of Theravada followers try to be vegetarian but meat consumption is followed by majority of Theravada Buddhists. This controversy may never see an end; yet its worth to examine what the true position of Early Buddhism is.
The Buddha is a moral ethical Instructor and spiritual Reformer. He said in the very first two stanzas of the Dhammapada that 'mind is the forerunner of all evil deeds and good deeds'. Mind is the main cause of suffering' and, therefore, the issue of argument on meat eating or vegetarianism is not a resolution. This essay will be focussed also on the teaching of purification of mind particularly in relation to consumption of edible food.
This essay going to be discussed on the consumption of food that is a compel diet arguments which were occurred between vegetarian and meat eater. Since the number of veggie organizations have increased in the world some issues of new dimensions have arisen, both on religious and dieticians views. From early time primitive people led their lives in a simple way, barbarians by hunting animals and farmers by ccultivating crops for their daily consumption. Anatomists have differentiated the structure of living being's stomachs into three types: viz. carnivorous types such as lion, tiger: herbivorous type such as cow, dear: and omnivorous type such as dog, cat etc. Human anatomy is a compromise between the pure herbivore and pure carnivore, and therefore, human is included in omnivorous type of beings.
Consumption of fish and meat has given rise to controversy from early times. So the prohibition of meat eating can be found during the Buddha time itself. Jainism advocates the most extreme form of the principle of ahimsa. Jains prohibited the harming of all forms of life, even microscopic insects. Amongst the eight basic abstentions (mulaguna) of Jain laypersons restraining from meat eating is one. In Theravada tradition, we do not find any information as to whether there were Buddhist vegetarianism organizations. Ven. Devadatta attempted to make abstention from meat-eating mandatory on monks. The Buddha categorically rejected this proposal by Devadatta. It is certain Mahayana Buddhists of a later period, that have extolled and set up the rules and regulations pertaining to vegetarianism. They strongly condemn meat eating maintaining that it was prohibited by the Buddha according to their sources.
This essay constitute of five short Chapters. The first chapter describes how the Buddha's attitude towards living beings. Unlike other religious teacher of the time the Buddha rejected cruel sacrificial performance of the Vedic system and also disapproved extremist view of the Jain regarding abstention from killing. The Buddha's doctrine is known as non violent practice (Avihimsa), based on loving kindness and universal compassion.
Second and Third chapters talk about vegetarianism and meat eating. These will be containing discussions based on relevant sources found both in texts of Theravada and Mahayana. According this sources, it is obvious that both traditions have different views regarding this issue. The Fourth chapter attempts to discuss the question whether consumption of meat would bring the consumer into conflict with the first precept, directly or indirectly. Killing is violence according to Buddhism and whether meat eating may helps to increase violation of living being is focused in this. This will be explained according to the relevant sources.
The fifth chapter shows the ever persisting controversy on meat eating. Arguments mentioned therein are quoted from the views expressed by various writers as well as the views of one who eat meat and one who do not. This controversy has gained significance as vegetarian organizations are rapidly growing in numbers in the world. Some of the Mahayana scriptures, notably the Lankavatara Sutra, take a strong position in favor of vegetarianism. But not all Mahayanists refrain from meat eating; while Japanese Mahayana groups do not abstain from eating meat. Few of Theravada followers try to be vegetarian but meat consumption is followed by majority of Theravada Buddhists. This controversy may never see an end; yet its worth to examine what the true position of Early Buddhism is.
The Buddha is a moral ethical Instructor and spiritual Reformer. He said in the very first two stanzas of the Dhammapada that 'mind is the forerunner of all evil deeds and good deeds'. Mind is the main cause of suffering' and, therefore, the issue of argument on meat eating or vegetarianism is not a resolution. This essay will be focussed also on the teaching of purification of mind particularly in relation to consumption of edible food.
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