Theravada and Vegetarianism
Theravada Buddhists, at majority, believe that vegetarianism is not a kind of strict rule to be observed and a view put forward on this is explicitly rejected even by the Buddha himself. Therefore vegetarianism was not a part of early Buddhist tradition and the Buddha himself was not a vegetarian. But, of course, he did not advocate or praise meat-eating, or becoming attached to it or clinging to it. The Buddha knows how problem could occur when vegetarianism is taken to extreme forms as strict rules. Clear evidence in this regard is shown in the Devadatta's proposal to make five rules of discipline compulsory to all monks.
The Buddha neither accepts nor rejects these proposals. Of the five rules the last one is concerning the restriction of fish and meat eating and that all monks must be vegetarians. Perhaps this was a part of Devadatta attempt to form new Order which was not successful and the rules promulgated by him did not receive even the support of his group for long. As we know the living style of bhikkhu is either by going alms rounds or by being invited to the houses of devotees, and therefore he had to eat what he was offered. However, there were rules that prohibited on consumption of ten types of meat. Those are: flesh of humans, elephants, horses, dogs, snakes, lions, tigers, leopards, bears and hyenas. Human flesh should be avoided for obvious reasons; elephant and horse as these were then considered as royal animals; dog was considered by ordinary people to be disgusting; and the last six types of jungle animals was thought to give forth such a smell as to generate forth revenge from the same species. According to Theravada, following Buddhaghosa's commentary, the Buddha ate pork (sukaramaddava) for his last meal. The debate on this issue is still continuing in Theravada Buddhist countries. The term sukaramaddava has been interpreted differently and controversy remains. However, there are incidents recorded where the Buddha and the early bhikkhus ate meat. One of references to this is the story of the "conversion" of general Siha. Once, general Siha invited the Buddha and his followers to have meals at which meat was served. The Jains who had earlier enjoyed general Siha's patronage, now spread the story that the Buddha by knowingly partaking of meat had committed an act of grave karmic consequences (paticcakamma). In fact the meat had not slaughtered intentionally for this purpose, but had been purchased at the market. Basing on this incident the Buddha lay down the rule governing the consumption of fish and flesh. Addressing the monks he said: "Do not eat meat knowing that it has been killed specially for your use; I allow the use of fish and meat blameless (parisuddha) in three ways, unseen, unheard and unsuspected." (na bhikkhave janam udissakata mamsam paribhunjitabbam anujanami bhikkhave tikotiparisuddham maccamamsa aditam asutam aparisankitanti (Vin, VI, 233). The same was explained to Jivaka that meat should not be eaten by bhikkhu, if it is seen, heard and suspected to have been killed on purpose for him; and meat should be eaten, if it is unseen, unheard and unsuspected to have been killed on purpose for him. Throwing light the above mentioned three circumstances the Pali texts report two kinds of meat are called uddissakatamamsam and pavattamamsam. The first term is used to refer to meat destined for a specifice person's consumption and it is karmically effective meat. This kind of meat could so identified because the person doing the killing on a clear notion that it is meant for a specific person who partakes it. If a monk knowingly consumes this kind of meat, he is guilty offence (dukkha). The second term used to refer permissible meat (already existing meat) or karmically neutral meat. But there has been some controversy as to what types of meat would fall into this category of "already existing meat". Some interpret it as meat of animals killed by accident or by other animals. But it also can include meat sold in market. An incident is shown in Vinaya where lady Suppiya sends her servant to purchase meat slaughtered for sale in the market was regareded as pavattamamas or blameless meat. Theravada tradition scriptures cite many references where the Buddha and his bhikkhus being offered meat and eating it. The Buddha even regulated rule that ten types of meat should be avoided and meat under with three circumstances (i.e. seen, heard and suspected) should not be eaten if a certain animal has been slaughtered for him. Although it was related to monastic discipline it can be applied to the layperson too. But one should not end up by following these three instances and always perchasing meat through one's attachment. In fact what one needs to understand here is that all the incidents regarding meat eating in Theravada texts are told about bhikkhus whose life apply restrict in Vegetarianism. A mission is carried out to spread this message, pointing out that meat eating is contrary to the practice of loving kindness toward all living beings. In this regard there is a book named ' From Non-Violence to Loving Kindness' published in recent year. His aim in writing that book is to ask people to develop loving kindness toward animals. And not only that even eating meat or fish, by any means, is somewhat karmically unwholesome and it is regarded as merciless toward animals. The book strongly criticizes those who offer meat or fish as well as receivers those who consume it. In the modern world, in the Theravada countries like Sri Lanka, Myanmar, Thailand and Cambodia, monks are bound by the Vinaya to accept almost food that is offered to them, often including meat, while some minority of Theravada Buddhists claim to be vegetarians.
Theravada Buddhists, at majority, believe that vegetarianism is not a kind of strict rule to be observed and a view put forward on this is explicitly rejected even by the Buddha himself. Therefore vegetarianism was not a part of early Buddhist tradition and the Buddha himself was not a vegetarian. But, of course, he did not advocate or praise meat-eating, or becoming attached to it or clinging to it. The Buddha knows how problem could occur when vegetarianism is taken to extreme forms as strict rules. Clear evidence in this regard is shown in the Devadatta's proposal to make five rules of discipline compulsory to all monks.
The Buddha neither accepts nor rejects these proposals. Of the five rules the last one is concerning the restriction of fish and meat eating and that all monks must be vegetarians. Perhaps this was a part of Devadatta attempt to form new Order which was not successful and the rules promulgated by him did not receive even the support of his group for long. As we know the living style of bhikkhu is either by going alms rounds or by being invited to the houses of devotees, and therefore he had to eat what he was offered. However, there were rules that prohibited on consumption of ten types of meat. Those are: flesh of humans, elephants, horses, dogs, snakes, lions, tigers, leopards, bears and hyenas. Human flesh should be avoided for obvious reasons; elephant and horse as these were then considered as royal animals; dog was considered by ordinary people to be disgusting; and the last six types of jungle animals was thought to give forth such a smell as to generate forth revenge from the same species. According to Theravada, following Buddhaghosa's commentary, the Buddha ate pork (sukaramaddava) for his last meal. The debate on this issue is still continuing in Theravada Buddhist countries. The term sukaramaddava has been interpreted differently and controversy remains. However, there are incidents recorded where the Buddha and the early bhikkhus ate meat. One of references to this is the story of the "conversion" of general Siha. Once, general Siha invited the Buddha and his followers to have meals at which meat was served. The Jains who had earlier enjoyed general Siha's patronage, now spread the story that the Buddha by knowingly partaking of meat had committed an act of grave karmic consequences (paticcakamma). In fact the meat had not slaughtered intentionally for this purpose, but had been purchased at the market. Basing on this incident the Buddha lay down the rule governing the consumption of fish and flesh. Addressing the monks he said: "Do not eat meat knowing that it has been killed specially for your use; I allow the use of fish and meat blameless (parisuddha) in three ways, unseen, unheard and unsuspected." (na bhikkhave janam udissakata mamsam paribhunjitabbam anujanami bhikkhave tikotiparisuddham maccamamsa aditam asutam aparisankitanti (Vin, VI, 233). The same was explained to Jivaka that meat should not be eaten by bhikkhu, if it is seen, heard and suspected to have been killed on purpose for him; and meat should be eaten, if it is unseen, unheard and unsuspected to have been killed on purpose for him. Throwing light the above mentioned three circumstances the Pali texts report two kinds of meat are called uddissakatamamsam and pavattamamsam. The first term is used to refer to meat destined for a specifice person's consumption and it is karmically effective meat. This kind of meat could so identified because the person doing the killing on a clear notion that it is meant for a specific person who partakes it. If a monk knowingly consumes this kind of meat, he is guilty offence (dukkha). The second term used to refer permissible meat (already existing meat) or karmically neutral meat. But there has been some controversy as to what types of meat would fall into this category of "already existing meat". Some interpret it as meat of animals killed by accident or by other animals. But it also can include meat sold in market. An incident is shown in Vinaya where lady Suppiya sends her servant to purchase meat slaughtered for sale in the market was regareded as pavattamamas or blameless meat. Theravada tradition scriptures cite many references where the Buddha and his bhikkhus being offered meat and eating it. The Buddha even regulated rule that ten types of meat should be avoided and meat under with three circumstances (i.e. seen, heard and suspected) should not be eaten if a certain animal has been slaughtered for him. Although it was related to monastic discipline it can be applied to the layperson too. But one should not end up by following these three instances and always perchasing meat through one's attachment. In fact what one needs to understand here is that all the incidents regarding meat eating in Theravada texts are told about bhikkhus whose life apply restrict in Vegetarianism. A mission is carried out to spread this message, pointing out that meat eating is contrary to the practice of loving kindness toward all living beings. In this regard there is a book named ' From Non-Violence to Loving Kindness' published in recent year. His aim in writing that book is to ask people to develop loving kindness toward animals. And not only that even eating meat or fish, by any means, is somewhat karmically unwholesome and it is regarded as merciless toward animals. The book strongly criticizes those who offer meat or fish as well as receivers those who consume it. In the modern world, in the Theravada countries like Sri Lanka, Myanmar, Thailand and Cambodia, monks are bound by the Vinaya to accept almost food that is offered to them, often including meat, while some minority of Theravada Buddhists claim to be vegetarians.
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