Gotama Buddha was not vegetarian

Many people believe that Buddhists are vegetarian by default. This belief may stem from the notion that Buddhists do not support killing living beings including humans, animals, fish, birds or insects. While the five precepts for lay Buddhists encourage lay followers to refrain from taking life, there is no prohibition for eating flesh or fish. The Blessed One also taught followers that hunting, fishing and trading in flesh is wrong livelihood and creates unwholesome karma with unpleasant results. Even so, the purchasing of flesh from creatures already slaughtered is neutral kamma with neutral result.


Anguttaranikaaya A8.12 translated by Bhante Bhikkhu Bodhi.
This discourse describes a situation where general Siiha, who had previously been a supporter of the Jains in Vesaali listened to the Blessed One teach the Dhamma and converted from Jainism to Buddhism. Siiha means lion in Paali language.  Immediately upon being converted, Siiha invited the Blessed One for a meal the following day. He asked his servant to go to find meat ready for sale and had a meal prepared which the Blessed One and the Sangha of bhikkhus ate. 

Note the Paali discourses refer to the followers of the Jain religion as the Niganthas, after their leader Nigantha Naataputta (Nigantha, the son of Naata). These days Jains call this person "Mahaa viira", a title which means great hero. Hindus also sometimes use the title of Mahaa viir to refer to the deity Hanuman, though apart from current use of the title Mahaa viir, I am not aware of any other connection between Nigantha Naataputta and Hanuman the deity.

Then the Blessed One gave Siiha the general a progressive discourse, that is, a talk on giving, virtuous behavior, and heaven; he revealed the danger, degradation, and defilement of sensual pleasures and the benefit of renunciation. When the Blessed One knew that Siiha's mind was pliant, softened, rid of hindrances, uplifted, and confident, he revealed that Dhamma teaching special to the Buddhas: suffering, its origin, its cessation, and the path. Then, just as a clean cloth rid of dark spots would readily absorb dye, so too, while Siiha the general sat in that same seat, there arose in him the dust-free, stainless Dhamma-eye: 'Whatever is subject to origination is all subject to cessation.' Siiha the general became one who had seen the Dhamma, attained the Dhamma, understood the Dhamma, fathomed the Dhamma, crossed over doubt, gotten rid of bewilderment, attained self-confidence, and become independent of others in the teaching of the Teacher [this is the stock phrase meaning that Siiha the general had attained the fruit of stream entry Sotapanna - a noble disciple]. He then said to the Blessed One: "Bhante, please let the Blessed One together with the Sangha of bhikkhus accept tomorrow's meal from me." 

The Blessed One consented by silence. Having understood that the Blessed One had consented, Siiha rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed. Then Siiha addressed a man: "Go, good man, find some meat ready for sale." 

Then, when the night had passed, Siiha the general had various kinds of excellent foods prepared in his own residence, after which he had the time announced to the Blessed One: "It is time, Bhante, the meal is ready." 

Then, in the morning, the Blessed One dressed, took his bowl and robe, went to Siiha's residence along with the Sangha of bhikkhus, and sat down on the seat prepared for him. Now on that occasion a number of Niganthas went from street to street and from square to square in Vesaali, thrashing their arms about and crying out: "Today Siiha the general has slain a plump animal to prepare a meal for the ascetic Gotama! The ascetic Gotama knowingly uses meat obtained from an animal killed especially for his sake, the act being done on his account." 

Then a man approached Siiha the general and whispered into his ear: "Sir, you should know that a number of Niganthas are going from street to street and from square to square in Vesaali, thrashing their arms about and crying out: 'Today Siiha the general has slain a plump animal to prepare a meal for the ascetic Gotama! The ascetic Gotama knowingly uses meat obtained from an animal killed especially for his sake, a deed done on his account.'" 

"Enough, good man. For a long time those venerable ones have wanted to discredit the Buddha, the Dhamma, and the Sangha. They will never stop misrepresenting the Blessed One with what is untrue, baseless, false, and contrary to fact, and we would never intentionally deprive a living being of life, even for the sake of our life."

Then, with his own hands, Siiha the general served and satisfied the Sangha of bhikkhus headed by the Buddha with the various kinds of excellent food. Then, when the Blessed One had finished eating and had put away his bowl, Siiha sat down to one side. Then the Blessed One instructed, encouraged, inspired, and gladdened Siiha with a Dhamma talk, after which he rose from his seat and departed. 

Readers may also note three points. Firstly, note the sequence of events. Siiha the general attained the fruit of stream entry sotapanna, a noble disciple, before he ordered his man to find some meat ready for sale. I understand that stream enterers and all noble disciples are incapable of intentionally killing a living being. Secondly, note that Siiha the general was previously a well known Jain and mostly likely followed the Jain teaching of non-violence and vegetarianism. It is significant that on arising of the Dhamma eye and becoming a sotapanna, he knew that purchasing meat and preparing a meal with meat for the Sangha of bhikkhus was both allowable to bhikkhus and not unwholesome. He was now a confirmed Buddhist and confident in his actions. Thirdly, note that not only did he order the purchase of meat and have it prepared as a meal, he offered this meal to the Blessed One at the head of the Sangha. Siiha the general was a  virtuous man, well known for acts of generousity and for his confidence in speaking in public. He may have known that this offering would be a political act, openly defying the Jains. 

Majjhimanikaaya M55.5 Jiivaka Sutta translated by Bhante Bhikkhu Bodhi

"Jiivaka, I say that there are three instances in which meat should not be eaten: when it is seen, heard, or suspected [that the living being has been slaughtered for oneself]. I say that meat should not be eaten in these three instances. I say that there are three instances in which meat may be eaten: when it is not seen, not heard, and not suspected [that the living being has  been slaughtered for oneself.]. I say that meat may be eaten in these three instances."

In the Samantapaasaadikaa (the commentary on the Vinaaya, Discipline) Bhante Devadatta made many attempts to injure the person and reputation of the Blessed One so he could assume leadership of Sangha himself. In one attempt Bhante Devadatta instructed his followers to ask the Blessed One to impose five new rules on all members of the Sangha including a rule forbidding the consumption of fish and flesh. The Blessed One's reply was that those who wished to follow these rules may do so but the Blessed One did not make these rules including the vegetarian rule compulsory. 

In the Vinaaya Mahaavagga Mv.VI.23.9-15 rule prohibits eating ten specific kinds of flesh, mainly carnivorous animals such as dogs, snakes, lions and humans. If the Blessed One wished followers to cease eating flesh altogether, he would've not forbidden specific kinds of flesh, he would have simply forbidden flesh of all kinds. 

During the time of the Buddha Gotama, the Jain religion taught Jain followers to be strict vegetarian. The Brahmin contemporaries of the Blessed One hunted animals and sacrificed animals to their deities.  Later  Hindu revivalists competing with Jains and Buddhists may have sought to appear holier than "decadent" Buddhist monks and adopted vegetarianism. The vegetarian tradition in Indian culture grew stronger over time. 

Some ignorant people are influenced by superficial behaviour and do not properly investigate the teaching, so they imagine Buddhist monks who eat meat were not rid of desires and like to enjoy luxury.   So over time many Buddhists became vegetarian too. This became the rule with Mahayana Buddhism. Even today, many Mahayana Buddhists teach that Lord Buddha was vegetarian.  

Here is a short essay by Bhante Ajahn Brahmavamso about this issue which covers it very well. http://www.urbandharma.org/udharma3/meat.html

Here is the same essay on a different website: http://www.buddhachannel.tv/portail/spip.php?article4311

I read that the Dalai Lama (a Vajrayana Buddhist) is not vegetarian. He prefers not to eat meat but due to a medical condition, has been advised to eat meat at least once every two or three days.  Many Western Buddhists who follow the Tibetan tradition may be surprised and not believe that. You can also read the reference to that on Wikipedia here: http://en.wikipedia.org/wiki/Buddhist_vegetarianism  

Bhante Thanissaro Bhikkhu's Buddhist Monastic Code has a chapter on food that explains what the Vinaaya and its commentaries have to say on food, including eating or not eating meat. 

Family and friends, philosophical materialism, equanimity and other divine abidings

I have observed that on meeting family and friends after many months or years overseas can be a "culture shock" for both myself and them. After a few months of being together, we familiarise ourselves with each other and to some extent accept that we have different values and life styles. 

There is no need for regrets that we may have changed or developed in the Dhamma while family and friends follow other paths. After reflecting on my own behaviour during various periods of my life, I imagine that my children and other loved ones are resting before they actively find and walk the Dhamma path.  Many of them seem to be sleeping through life, unaware of life's purpose and meaning.  

If we try to wake up the sleepers by actively proselytising, they would think us rude and they would not understand. They would only become irritated and then "roll over to the other side of the bed to continue sleeping."  The best we can do is to gently and subtly remind them of Dhamma. The rest is up to them. They are the owners of their kamma.  We do our best and then let them be. 

In these cases we also need to reflect on our discontent with this situation and our desire to proselytise. We can help ourselves by developing the four divine abidings, especially equanimity uppekkhaa.  

Imagine the point of view of a senior teacher who has realized the Dhamma to a high level. Many people ignore him or her and others ask for help but don't listen carefully to his or her advice. This is normal. The teacher knows that it is really the learner's own efforts that lead to success rather than the teacher's effort.

In all contact with my family (especially my children) I have tried teaching them to align with the Dhamma. Whenever I talk with them, I try to practice and speak with the principles of Dhamma in mind. I try to set a good example by my actions and speech. I teach them in diverse ways even though they may not know. Now I understand that mostly what I do is help them have happy dreams while they "sleep".  

My failure to wake others is likely due to my own "sleepiness." By writing this blog, listening to the Dhamma, studying the Dhamma, striving to live a virtuous spiritual life and similar activities, I strive to waken myself as much as, or more than, to waken other.

Sometimes, I imagine that we have biological relatives and spiritual relatives. In past existences we have been related to most beings, human and in the other realms (heaven, hell, animal, hungry ghosts etc). Some of these beings will have been helping us on our journey to realize Dhamma and can be closer to us in spirit than our current human biological relatives. 

I believe that as we continue on our Dhamma path, we may meet more of our spiritual relatives here and there. These spiritual relatives will feel naturally close and connected with us. We will share the Dhamma again and again.  In stories of the past lives of the Lord Buddha and the disciples such as Bhante Aananda, Bhante Saariputta, Bhante Mahaamoggallana, Bhante Mahaakassapa, Bhante Annuruddha, Bhante Kisagotami, Bhante Uppalavanaa, Bhante Khema and so on, I found they were all related to each other or were close associates in previous human and non-human existences. Often they were in teacher/student roles and helped each other to develop wholesome factors and other Dhamma virtues. 

A common understanding in Australia is the physicalist or philosophical materialist view which holds that matter is the fundamental substance in nature, and that all phenomena, including mental phenomena and consciousness, are the result of material interactions. This view is held to be common sense. I found that as soon as I ask questions about their assumptions, many naive materialists became defensive because they do not really understand the materialist position through reason or direct experience. They understand it through faith. They grew up with materialism as a given. 

The philosophical materialist view assumes that biological parents have a deep and essential connection with their biological children.  It is as though the blood and genes connect biological parents with children in ways that step parents and adopted children wouldn't.  According to the Dhamma, materialism is a type of wrong view (miccaa ditthi) because it holds that identity arises from matter such as blood and genes which are form ruupa. Such materialists assume some kind of ownership or belonging in the parent-child relationship even though none can explain what part of matter contains the aspect of ownership.  In fact there is no self in ruupa and no self in blood and genes. There is no ownership or belonging in the parent-child relationship except that which social actors may agree on by way of a non-material social or cultural construct.  

Very few people read or hear the Dhamma, never mind understand it, even if they do read or hear it. Even so, we live in a social world and the non-Buddhists around us have expectations about how relationships and social responsibilities work.  As Buddhists engaged in this social world, we need to manage those expectations and assumptions. Even if philosophical materialism is an instance of wrong view, its is assumed as "normal" and common sense in most social situations. So being part of a minority with right view can be difficult and lonely. We need to be patient and persevere with equanimity uppekkhaa and the other divine abidings. 

Knowing that most people suffer under their wrong views is already exercising compassion karunaa. Interacting with others with a mind of loving-kindness mettaa, is a skillful tactic for reducing our own tendency to be irritated or agitated by others' attachment to wrong views. Observing the success of others in the materialist world with a mind of altrustic joy muditaa helps us to be content with whatever status, property or health we may have. Altruistic joy also reduces our tendency to be jealous and thereby motivated to acquire gain, honour and praise at the expense of spiritual success.

Our "sleeping" family and friends may think that we don't love them because we are on a different path and don't do the same sleepy things they do. Let us consistently demonstrate that we do love them even though we may see and know in diverse ways. 

Finally, we should not give up trying to influence our family and friends to follow the Dhamma. I recommend you all read A8.26 Jivaka Sutta (translated by Bhante Thanisaro Bhikkhu) from the Anguttaranikaaya for the Blessed One's advice on how to do this. Here is the almost identical discourse translated by Bhante Bhikkhu Bodhi. 

A8.25 Mahaanaama Sutta

On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Then Mahänäma the Sakyan approached the Blessed One, paid homage to him, sat down to one side, and said to him:

"In what way, Bhante, is one a lay follower?"

' 'When, Mahanama, one has gone for refuge to the Buddha, the Dhamma, and the Sangha, in that way one is a lay follower."

"In what way, Bhante, is a lay follower virtuous?"

"When, Mahanama, a lay follower abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis for heedlessness, in that way a lay follower is virtuous."

"In what way, Bhante, is a lay follower practicing for his own welfare but not for the welfare of others?"

(1) ' 'When, Mahänama, a lay follower is himself accomplished in faith but does not encourage others to accomplish faith; 

(2) when he is himself accomplished in virtuous behavior but does not encourage others to accomplish virtuous behavior; 

(3) when he is himself accomplished in generosity but does not encourage others to accomplish generosity; 

(4) when he himself wants to see bhikkhus but does not encourage others to see bhikkhus; 

(5) when he himself wants to hear the good Dhamma but does not encourage others to hear the good Dhamma; 

(6) when he himself retains in mind the teachings he has heard but does not encourage others to retain the teachings in mind; 

(7) when he himself examines the meaning of the teachings that have been retained in mind but does not encourage others to examine their meaning; 

(8) when he himself has understood the meaning and the Dhamma and practices in accordance with the Dhamma, but does not encourage others to do so: 

it is in this way, Mahänäma, that a lay follower is practicing for his own welfare but not for the welfare of others.

"In what way, Bhante, is a lay follower practicing for his own welfare and

for the welfare of others?"

(1) "When, Mahänäma, a lay follower is himself accomplished in faith and also encourages others to accomplish faith; 

(2) when he is himself accomplished in virtuous behavior and also encourages others to accomplish virtuous behavior; 

(3) when he is himself accomplished in generosity and also encourages others to accomplish generosity; 

(4) when he himself wants to see bhikkhus and also encourages others to see bhikkhus; 

(5) when he himself wants to hear the good Dhamma and also encourages others to hear the good Dhamma; 

(6) when he himself retains in mind the teachings he has heard and also encourages others to retain the teachings in mind; 

(7) when he himself examines the meaning of the teachings that have been retained in mind and also encourages others to examine their meaning; 

(8) when he himself understands the meaning and the Dhamma and then practices in accordance with the Dhamma, and also encourages others to practice in accordance with the Dhamma: 

it is in this way, Mahänäma, that a lay follower is practicing for his own welfare and also for the welfare of others.