Loving-kindness and Compassion:

A Buddhist case for vegetarianism

Buddhism is often called “the thinking man’s religion,” for the practice thereof develops
knowledge, wisdom, insight, and intuition. However, through the practice, compassion and
loving-kindness are also developed. And speaking of compassion and loving-kindness, in this
short essay, we will look at the 1st Precept of Buddhism, which, since it is the 1st Precept, could
be seen as being vitally important, if not the most important of all Buddhist Precepts. We will
also investigate how we can mindfully uphold this Precept. This essay should not be looked at as
an attack on Buddhists who feel that eating animal flesh is not violating the 1st Precept; this essay
is just offered here as food for thought with the hope of assisting all Buddhists in the deepening
of their practice. Thank you for your understanding.

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The 1st Precept of Buddhism advises us not to kill or cause any other living being to be
killed. However, many Buddhists feel that “this Precept doesn’t require one to become a
vegetarian. The common idea is that meat consumed should not have been ‘specially killed’ for
direct, personal consumption. The belief that meat purchased in the supermarket or grocery
stores does not come under the ‘specially killed’ category.”
This belief most likely came about because of the story of Devadatta, as well as the
declaration made by Lord Buddha himself. The disgruntled monk, Devadatta, had become
obsessed with gain and power and tried to cause a schism within the Sangha. Devadatta did this
by requesting that Lord Buddha strictly enforce the 1st Precept to the point that Monks must
never eat the flesh of a living being (meat or fish). However, Lord Buddha, knowing that
Devadatta was trying to cause a schism, declared that the Precepts were not commandments, but
guideposts, and he confirmed that those who wished to observe them were free to do so, but he
would not make them compulsory, after all, each person’s karma is their own business.
However, we must also keep in mind that many laws of the Dharma are temporary and
were prescribed by Lord Buddha because they suited the occasion and were needed for some
transient emergency. However, it should also be remembered that the Truth of the Dharma is not
temporary.
With this thought in mind, let us contemplate the differences between life in Lord
Buddha’s time and life in our present age. Perhaps 2500 years ago, during the life of Lord
Buddha, such an idea (that it is alright to eat meat if the animal was not slaughtered especially
for you) was valid. However, today, in our present market society, things are much different.
Now there is mass-slaughter on a huge scale in order to fill the needs of a ‘supply and demand’
industry. While these animals aren’t killed for any specific person, one can be assured that
whoever does end up purchasing the meat, that that animal was killed especially for that specific
person!
If we can understand the interdependence of all things, then this idea should not be hard
to comprehend. Many Buddhists claims that there is nothing wrong with the consumption of
meat purchased from the supermarket because they feel that those animals were not specifically
killed for the individual that is buying the meat. But as we’ve just seen in the above statement,
since livestock is slaughtered for the sole purpose of selling the meat to the mass population, it
should be easy to understand that buying meat from any place is most certainly contributing to
the violent un-natural death of the animal. If there were no demand for the meat then there would
be no reason for the animal to be killed in order to supply the product to a buying public.
Most Buddhists believe that to follow the 1st Precept means to abstain from the taking of
life. However, doesn’t this Precept also mean that we should not contribute to the death of any
living being, which basically means not to cause the animal to be killed?
Prior to his enlightenment, Lord Buddha’s main goal was to end suffering. It is common
knowledge that Lord Buddha banned the sacrifice of animals and advised his followers to extend
their loving-kindness to all living beings. To drive home his point, he said that no man has the
right to destroy the life of another living being even for the sake of one’s own stomach, as life is
precious to all.
Lord Buddha frequently explained that his experience of enlightenment came about
through the understanding of two vital Truths: 1) having completely understood the Four Noble
Truths of existence, and 2) having completely understood Interdependent Origination. He often
said that in order to attain enlightenment, one has to understand the meaning of these two vital
Truths.
One aspect of Interdependent Origination is interdependence. Nothing is totally
independent. This is the Law of Cause and Effect at work. Let us now investigate a few
examples that illustrate the nature of this interdependence that were often used by Lord Buddha
himself.
Lord Buddha said that the flame in an oil lamp burns dependent on the oil and the wick.
When the oil and wick are present, the flame burns; but if either is absent, the flame will cease to
burn. Let us also take the example of the sprout. Dependent on the seed, earth, water, air, and
sunlight, the sprout arises. Without these five things, the sprout will not arise. There are
countless examples of interdependence because there is no existing phenomenon that is not the
effect of Interdependent Origination. All these phenomena arise dependent on a number of causal
factors. Very simply, this is the principle of Interdependent Origination.
This is why the Buddha said that he who sees Interdependent Origination sees the
Dharma, and he who sees the Dharma sees the Buddha. This is also why he said that
understanding Interdependent Origination is the key to liberation. Once we see the functioning of
Interdependent Origination, we can then set about breaking its vicious circle.
As we’ve just discovered, the flame in an oil lamp exists dependent on the oil and the
wick. When either of these is absent, the flame will be extinguished. Therefore, the flame is
neither permanent nor independent. Once we understand the circulatory nature of all things, as
explained in the Principle of Interdependent Origination, we can then understand how this can be
related to the Precepts and enlightenment.
Some Buddhists say that enlightenment is gained by devoutly living the Precepts; on the
other hand, it would be a more truthful comment for one to say that living the Precepts is proof
of one’s enlightenment!
But just how do we devoutly live the Precepts? Can we consume the flesh of a murdered
animal and still consider ourselves to be upholding Lord Buddha’s rule of not killing another
living being and not causing another living being to be killed? Is vegetarianism a prerequisite for
living the 1st Precept? Without giving a yes or a no answer to this question, let us turn to Lord
Buddha himself.
In the Dhammapada (10:1-2), Lord Buddha said: All tremble at the rod. All fear death.
Comparing others with oneself, one should neither kill nor cause to kill. All tremble at the rod.
Life is dear to all. Comparing others with oneself, one should neither hit nor injure others.
Therefore, since all beings love life and all beings fear death, Lord Buddha himself
advised that one should refrain from killing, refrain from contributing to killing, refrain from
causing another to be killed, and refrain from condoning the act of killing.
Some might argue that Lord Buddha was advising the adherence to a vegetarian diet
because prior to Lord Buddha’s Parinibbana, Cunda the smith served Lord Buddha
Sukaramaddava for his last meal. Now, some claim that Sukaramaddava is pork, while others
say that it is some kind of a mushroom. But who can say for certain what Sukaramaddava
actually is? But regardless of what it actually was, the fact remains that after Lord Buddha
finished his meal, he commanded Cunda to dig a hole and bury the food so as none of his
disciples could eat it.
Nonetheless, according to interdependence, when we buy meat we are becoming a link in
the chain that caused that animal’s death. In our modern world, huge killing factories slaughter
billions upon billions of animals annually. Such an industry of death cannot be conducive to
eliminating the suffering of the world; and eliminating the suffering of the world was Lord
Buddha’s primary motivation! Just because it seems that an animal is not specifically killed for a
certain person it should be understood that that individual animal was most certainly killed for
the specific consumer that eventually purchases the meat, even though the supplier and the
abattoir does not personally know the consumer.
Indeed, even if we feel that the animal was not murdered specifically for us, the truth of
the matter is this: When we purchase meat at the grocery store or supermarket, the
slaughterhouses earn their profits, profits earned through the killing of living beings. In other
words, by buying meat we are maintaining the slaughtering industry and thereby not only
condoning the killing of other living beings, but are actually contributing to that murder through
our very patronage. How can we consider ourselves good Buddhists when we contribute to the
violent and horrific deaths of others? How can we claim we are abiding by the 1st Precept when
we fully realize the truth of interdependence and continue to purchase and eat animal flesh?
This is not something that should be argued over, but it should be meditated upon.
Nonetheless, while it is common knowledge that some Buddhists sects do not recognize the
Lankavatara Sutra because it is not a part of the original Buddhist canon, it should be known that
in the Lankavatara Sutra, Lord Buddha explicitly forbade any of his disciples to eat meat,
regardless of where that meat came from or for whom the animal was killed. We, as Buddhists,
regardless of sect, must do everything we can to eliminate as much suffering as possible from
our world; becoming a vegetarian is one step in the right direction.
It is the obligation of Buddhist teachers to teach what Lord Buddha taught, keeping in
mind that his sole motivating factor was the elimination of suffering. As laity, we can do our part
to eliminate the world’s suffering by never eating animal flesh and never offering animal flesh to
our Monks, Nuns, and Priests.
In closing this essay, a final thought is mandatory: Lord Buddha advised the seekers of
Truth not to accept anything merely on the authority of another, but to exercise their own
reasoning and judge for themselves whether a thing is right or wrong. So, with this thought in
mind, rather than starting an argument on this subject, please, simply meditate on this issue.
Buddha bless you!