{"id":186,"date":"2010-04-01T08:58:00","date_gmt":"2010-04-01T08:58:00","guid":{"rendered":"http:\/\/www.patheos.com\/blogs\/americanbuddhist\/2010\/04\/the-buddha-explains-the-ethics-of-meat-eating\/"},"modified":"2010-04-01T08:58:00","modified_gmt":"2010-04-01T08:58:00","slug":"the-buddha-explains-the-ethics-of-meat-eating","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/americanbuddhist\/2010\/04\/the-buddha-explains-the-ethics-of-meat-eating.html","title":{"rendered":"The Buddha explains the ethics of meat-eating."},"content":{"rendered":"\n<\/head>
<\/a><\/div>\n

Margaret\u2019s comment on my last post<\/a> got me thinking (which I always appreciate \u2013 thanks Margaret :). So I propose a bit of a study session<\/i><\/b> on one of the suttas most commonly cited in the ethics of meat-eating. Included is the full P\u0101li of the text as well as a reputable English translation. Please read, comment, ask questions, answer them, etc. I\u2019ll try to keep up \ud83d\ude42<\/p>\n

~<\/div>\n

Meat eating vs Vegetarianism is a common topic amongst Buddhists and has passed in and out of various fads in the West in the last few decades. <\/b>The arguments and discussions have many angles: ethics toward sentient beings, what\u2019s best for our planet, and personal health being chief amongst them.<\/p>\n

Do you want my thoughts first or the Buddha\u2019s? Well, we\u2019ll start with mine because they\u2019re shorter, then get to the Buddha\u2019s.<\/p>\n

    \n
  1. We should avoid harm to sentient beings, right down to flies, flees, ticks, etc.<\/b> You don\u2019t need to believe in reincarnation to see the wisdom of this. Read Sir (Saint) Thomas More\u2019s\u00a0Utopia<\/a>\"\". How we treat other beings, right down to the bacteria on our body, reflects in how we treat fellow humans. Children who abuse cats when young become sociopaths later in life (or so Law and Order tells me).<\/li>\n
  2. When we do <\/b>need<\/b><\/i>\u00a0to harm other beings, do so with respect and humility.<\/b> A Native American traditionally killing an elk or buffalo has far more respect from me than a punk who thinks it\u2019s funny to run over a squirrel<\/a> with his car.\u00a0In Buddhism<\/a> it is our intention (cetan\u0101<\/i>) that generates our action (karma<\/i>). It is an unfortunate consequence of Western culture and ethics that actions are superficially lumped together and evaluated.<\/li>\n
  3. Our planet. Yikes. <\/b>Well I\u2019m pretty convinced that humans are causing climate change<\/a> and that we need to do something about it. There are about a million and one\u00a0things you can do to help<\/a>, and as many to cause more harm. It\u2019s my impression that a vegan <\/i>lifestyle, or as close as one can get to it, helps. Eating local or raising your own (even meat) is also helpful, as it reduces carbon from shipping food all over the planet. Depending on your location, either of these may be difficult. But it\u2019s not about absolutes, it\u2019s about effort and intention.<\/li>\n
  4. Personal health? Be wise, educate yourself, talk to friends, be very mindful of changes<\/b> you make and how they affect your body\/energy levels. When I first went vegetarian, from a solid diet of steak and potatoes, I lived on Chex-mix and dairy products for a while, much to my own demise. It took time and help from friends to shift to healthy foods and a healthy lifestyle.<\/li>\n<\/ol>\n
    <\/a><\/div>\n

    Sheesh. Hopefully not too long winded there, \u2019cause the Buddha\u2019s worse\u2026 Here it is in the P\u0101li via\u00a0here<\/a>.**\u00a0<\/span><\/p>\n

    5. J\u012bvakasutta\u1e43<\/p><\/blockquote>\n

    51<\/span>. Eva\u1e43\u00a0<\/a><\/a>me suta\u1e43 \u2013 eka\u1e43 samaya\u1e43 bhagav\u0101 r\u0101jagahe viharati j\u012bvakassa kom\u0101rabhaccassa ambavane. Atha kho j\u012bvako kom\u0101rabhacco yena bhagav\u0101 tenupasa\u1e45kami; upasa\u1e45kamitv\u0101 bhagavanta\u1e43 abhiv\u0101detv\u0101 ekamanta\u1e43 nis\u012bdi\u00a0<\/a>. Ekamanta\u1e43 nisinno kho j\u012bvako kom\u0101rabhacco bhagavanta\u1e43 etadavoca \u2013 \u2018\u2018suta\u1e43 meta\u1e43, bhante \u2013 \u2018sama\u1e47a\u1e43 gotama\u1e43 uddissa p\u0101\u1e47a\u1e43 \u0101rabhanti\u00a0[\u0101rambhanti (ka.)]<\/span>, ta\u1e43 sama\u1e47o gotamo j\u0101na\u1e43 uddissakata\u1e43\u00a0[uddissaka\u1e6da\u1e43 (s\u012b. p\u012b.)]<\/span>\u00a0ma\u1e43sa\u1e43 paribhu\u00f1jati pa\u1e6diccakamma\u2019nti. Ye te, bhante, evam\u0101ha\u1e43su \u2013 \u2018sama\u1e47a\u1e43 gotama\u1e43 uddissa p\u0101\u1e47a\u1e43 \u0101rabhanti, ta\u1e43 sama\u1e47o gotamo j\u0101na\u1e43 uddissakata\u1e43 ma\u1e43sa\u1e43 paribhu\u00f1jati pa\u1e6diccakamma\u2019nti, kacci te, bhante, bhagavato vuttav\u0101dino, na ca bhagavanta\u1e43 abh\u016btena abbh\u0101cikkhanti, dhammassa c\u0101nudhamma\u1e43 by\u0101karonti, na ca koci sahadhammiko v\u0101d\u0101nuv\u0101do g\u0101rayha\u1e43 \u1e6dh\u0101na\u1e43 \u0101gacchat\u012b\u2019\u2019ti?<\/p><\/blockquote>\n

    <\/a><\/div>\n

    52<\/span>. \u2018\u2018Ye\u00a0<\/a>te, j\u012bvaka, evam\u0101ha\u1e43su \u2013 \u2018sama\u1e47a\u1e43 gotama\u1e43 uddissa p\u0101\u1e47a\u1e43 \u0101rabhanti, ta\u1e43 sama\u1e47o gotamo j\u0101na\u1e43 uddissakata\u1e43 ma\u1e43sa\u1e43 paribhu\u00f1jati pa\u1e6diccakamma\u2019nti na me te vuttav\u0101dino, abbh\u0101cikkhanti ca ma\u1e43 te asat\u0101 abh\u016btena. T\u012bhi kho aha\u1e43, j\u012bvaka, \u1e6dh\u0101nehi ma\u1e43sa\u1e43 aparibhoganti vad\u0101mi. Di\u1e6d\u1e6dha\u1e43, suta\u1e43, parisa\u1e45kita\u1e43 \u2013 imehi kho aha\u1e43, j\u012bvaka\u00a0<\/a>, t\u012bhi \u1e6dh\u0101nehi ma\u1e43sa\u1e43 aparibhoganti vad\u0101mi. T\u012bhi kho aha\u1e43, j\u012bvaka, \u1e6dh\u0101nehi ma\u1e43sa\u1e43 paribhoganti vad\u0101mi. Adi\u1e6d\u1e6dha\u1e43, asuta\u1e43, aparisa\u1e45kita\u1e43 \u2013 imehi kho aha\u1e43, j\u012bvaka, t\u012bhi \u1e6dh\u0101nehi ma\u1e43sa\u1e43 paribhoganti vad\u0101mi.<\/p><\/blockquote>\n

    <\/a><\/div>\n

    53<\/span>. \u2018\u2018Idha, j\u012bvaka, bhikkhu a\u00f1\u00f1atara\u1e43 g\u0101ma\u1e43 v\u0101 nigama\u1e43 v\u0101 upaniss\u0101ya viharati. So mett\u0101sahagatena cetas\u0101 eka\u1e43 disa\u1e43 pharitv\u0101 viharati, tath\u0101 dutiya\u1e43, tath\u0101 tatiya\u1e43, tath\u0101 catuttha\u1e43. Iti uddhamadho tiriya\u1e43 sabbadhi sabbattat\u0101ya sabb\u0101vanta\u1e43 loka\u1e43 mett\u0101sahagatena cetas\u0101 vipulena mahaggatena appam\u0101\u1e47ena averena aby\u0101bajjhena pharitv\u0101 viharati. Tamena\u1e43 gahapati v\u0101 gahapatiputto v\u0101 upasa\u1e45kamitv\u0101 sv\u0101tan\u0101ya bhattena nimanteti. \u0100ka\u1e45kham\u0101nova\u00a0[\u0101ka\u1e45kham\u0101no (sy\u0101. ka\u1e43.)]<\/span>, j\u012bvaka, bhikkhu adhiv\u0101seti\u00a0<\/a>. So tass\u0101 rattiy\u0101 accayena pubba\u1e47hasamaya\u1e43 niv\u0101setv\u0101 pattac\u012bvaram\u0101d\u0101ya yena tassa gahapatissa v\u0101 gahapatiputtassa v\u0101 nivesana\u1e43 tenupasa\u1e45kamati; upasa\u1e45kamitv\u0101 pa\u00f1\u00f1atte \u0101sane nis\u012bdati. Tamena\u1e43 so gahapati v\u0101 gahapatiputto v\u0101 pa\u1e47\u012btena pi\u1e47\u1e0dap\u0101tena parivisati. Tassa na eva\u1e43 hoti \u2013 \u2018s\u0101dhu vata m\u0101ya\u1e43\u00a0[ma\u1e43 + aya\u1e43 = m\u0101ya\u1e43]<\/span>\u00a0gahapati v\u0101 gahapatiputto v\u0101 pa\u1e47\u012btena pi\u1e47\u1e0dap\u0101tena\u00a0<\/a>pariviseyy\u0101ti! Aho vata m\u0101ya\u1e43 gahapati v\u0101 gahapatiputto v\u0101 \u0101yatimpi evar\u016bpena pa\u1e47\u012btena pi\u1e47\u1e0dap\u0101tena pariviseyy\u0101\u2019ti \u2013 evampissa na hoti. So ta\u1e43 pi\u1e47\u1e0dap\u0101ta\u1e43 agathito\u00a0[agadhito (sy\u0101. ka\u1e43. ka.)]<\/span>\u00a0amucchito anajjhopanno[anajjh\u0101panno (sy\u0101. ka\u1e43. ka.)]<\/span>\u00a0\u0101d\u012bnavadass\u0101v\u012b nissara\u1e47apa\u00f1\u00f1o paribhu\u00f1jati. Ta\u1e43 ki\u1e43 ma\u00f1\u00f1asi, j\u012bvaka\u00a0<\/a>, api nu so bhikkhu tasmi\u1e43 samaye attaby\u0101b\u0101dh\u0101ya v\u0101 ceteti, paraby\u0101b\u0101dh\u0101ya v\u0101 ceteti, ubhayaby\u0101b\u0101dh\u0101ya v\u0101 cetet\u012b\u2019\u2019ti?<\/p><\/blockquote>\n

    <\/a><\/div>\n

    \u2018\u2018No heta\u1e43, bhante\u2019\u2019.<\/p><\/blockquote>\n

    \u2018\u2018Nanu so, j\u012bvaka, bhikkhu tasmi\u1e43 samaye anavajja\u1e43yeva \u0101h\u0101ra\u1e43 \u0101h\u0101ret\u012b\u2019\u2019ti?<\/p><\/blockquote>\n

    \u2018\u2018Eva\u1e43, bhante. Suta\u1e43 meta\u1e43, bhante \u2013 \u2018brahm\u0101 mett\u0101vih\u0101r\u012b\u2019ti. Ta\u1e43 me ida\u1e43, bhante, bhagav\u0101 sakkhidi\u1e6d\u1e6dho; bhagav\u0101 hi, bhante, mett\u0101vih\u0101r\u012b\u2019\u2019ti. \u2018\u2018Yena kho, j\u012bvaka, r\u0101gena yena dosena<\/a>yena mohena by\u0101p\u0101dav\u0101 assa so r\u0101go so doso so moho tath\u0101gatassa pah\u012bno ucchinnam\u016blo t\u0101l\u0101vatthukato anabh\u0101va\u1e43kato\u00a0[anabh\u0101vakato (s\u012b. p\u012b.), anabh\u0101va\u1e43gato (sy\u0101. ka\u1e43.)]<\/span>\u00a0\u0101yati\u1e43 anupp\u0101dadhammo. Sace kho te, j\u012bvaka, ida\u1e43 sandh\u0101ya bh\u0101sita\u1e43 anuj\u0101n\u0101mi te eta\u2019\u2019nti. \u2018\u2018Etadeva kho pana me, bhante, sandh\u0101ya bh\u0101sita\u1e43\u2019\u2019\u00a0[bh\u0101sitanti (sy\u0101.)]<\/span>.<\/p><\/blockquote>\n

    54<\/span>. \u2018\u2018Idha, j\u012bvaka, bhikkhu a\u00f1\u00f1atara\u1e43 g\u0101ma\u1e43 v\u0101 nigama\u1e43 v\u0101 upaniss\u0101ya viharati. So karu\u1e47\u0101sahagatena cetas\u0101\u2026pe\u2026 mudit\u0101sahagatena cetas\u0101\u2026pe\u2026 upekkh\u0101sahagatena cetas\u0101 eka\u1e43 disa\u1e43 pharitv\u0101 viharati, tath\u0101 dutiya\u1e43, tath\u0101 tatiya\u1e43, tath\u0101 catuttha\u1e43. Iti uddhamadho tiriya\u1e43 sabbadhi sabbattat\u0101ya sabb\u0101vanta\u1e43 loka\u1e43 upekkh\u0101sahagatena cetas\u0101 vipulena mahaggatena appam\u0101\u1e47ena averena aby\u0101bajjhena pharitv\u0101 viharati. Tamena\u1e43 gahapati v\u0101 gahapatiputto v\u0101 upasa\u1e45kamitv\u0101 sv\u0101tan\u0101ya bhattena nimanteti. \u0100ka\u1e45kham\u0101nova, j\u012bvaka, bhikkhu adhiv\u0101seti. So<\/a>tass\u0101 rattiy\u0101 accayena pubba\u1e47hasamaya\u1e43 niv\u0101setv\u0101 pattac\u012bvaram\u0101d\u0101ya\u00a0<\/a>yena gahapatissa v\u0101 gahapatiputtassa v\u0101 nivesana\u1e43 tenupasa\u1e45kamati; upasa\u1e45kamitv\u0101 pa\u00f1\u00f1atte \u0101sane nis\u012bdati. Tamena\u1e43 so gahapati v\u0101 gahapatiputto v\u0101 pa\u1e47\u012btena pi\u1e47\u1e0dap\u0101tena parivisati. Tassa na eva\u1e43 hoti \u2013 \u2018s\u0101dhu vata m\u0101ya\u1e43 gahapati v\u0101 gahapatiputto v\u0101 pa\u1e47\u012btena pi\u1e47\u1e0dap\u0101tena pariviseyy\u0101ti! Aho vata m\u0101ya\u1e43 gahapati v\u0101 gahapatiputto v\u0101 \u0101yatimpi\u00a0<\/a>evar\u016bpena pa\u1e47\u012btena pi\u1e47\u1e0dap\u0101tena pariviseyy\u0101\u2019ti \u2013 evampissa na hoti. So ta\u1e43 pi\u1e47\u1e0dap\u0101ta\u1e43 agathito amucchito anajjhopanno \u0101d\u012bnavadass\u0101v\u012b nissara\u1e47apa\u00f1\u00f1o paribhu\u00f1jati. Ta\u1e43 ki\u1e43 ma\u00f1\u00f1asi, j\u012bvaka, api nu so bhikkhu tasmi\u1e43 samaye attaby\u0101b\u0101dh\u0101ya v\u0101 ceteti, paraby\u0101b\u0101dh\u0101ya v\u0101 ceteti, ubhayaby\u0101b\u0101dh\u0101ya v\u0101 cetet\u012b\u2019\u2019ti?<\/p><\/blockquote>\n

    <\/a><\/div>\n

    \u2018\u2018No heta\u1e43, bhante\u2019\u2019.<\/p><\/blockquote>\n

    \u2018\u2018Nanu so, j\u012bvaka, bhikkhu tasmi\u1e43 samaye anavajja\u1e43yeva \u0101h\u0101ra\u1e43 \u0101h\u0101ret\u012b\u2019\u2019ti?<\/p><\/blockquote>\n

    \u2018\u2018Eva\u1e43, bhante. Suta\u1e43 meta\u1e43, bhante \u2013 \u2018brahm\u0101 upekkh\u0101vih\u0101r\u012b\u2019ti. Ta\u1e43 me ida\u1e43, bhante, bhagav\u0101 sakkhidi\u1e6d\u1e6dho; bhagav\u0101 hi, bhante, upekkh\u0101vih\u0101r\u012b\u2019\u2019ti. \u2018\u2018Yena kho, j\u012bvaka, r\u0101gena yena dosena yena mohena vihesav\u0101 assa arativ\u0101 assa pa\u1e6dighav\u0101 assa so r\u0101go so doso so moho tath\u0101gatassa pah\u012bno ucchinnam\u016blo t\u0101l\u0101vatthukato anabh\u0101va\u1e43kato \u0101yati\u1e43 anupp\u0101dadhammo. Sace kho te, j\u012bvaka, ida\u1e43 sandh\u0101ya bh\u0101sita\u1e43, anuj\u0101n\u0101mi te\u00a0<\/a>eta\u2019\u2019nti. \u2018\u2018Etadeva kho pana me, bhante, sandh\u0101ya bh\u0101sita\u1e43\u2019\u2019.<\/p><\/blockquote>\n

    55<\/span>. \u2018\u2018Yo\u00a0<\/a>kho, j\u012bvaka, tath\u0101gata\u1e43 v\u0101 tath\u0101gatas\u0101vaka\u1e43 v\u0101 uddissa p\u0101\u1e47a\u1e43 \u0101rabhati so pa\u00f1cahi \u1e6dh\u0101nehi bahu\u1e43 apu\u00f1\u00f1a\u1e43 pasavati. Yampi so, gahapati, evam\u0101ha \u2013 \u2018gacchatha, amuka\u1e43 n\u0101ma p\u0101\u1e47a\u1e43 \u0101neth\u0101\u2019ti, imin\u0101 pa\u1e6dhamena \u1e6dh\u0101nena bahu\u1e43 apu\u00f1\u00f1a\u1e43 pasavati. Yampi so p\u0101\u1e47o galappave\u1e6dhakena\u00a0[galappavedhakena (bah\u016bsu)]<\/span>\u00a0\u0101n\u012byam\u0101no dukkha\u1e43 domanassa\u1e43 pa\u1e6disa\u1e43vedeti, imin\u0101 dutiyena \u1e6dh\u0101nena bahu\u1e43 apu\u00f1\u00f1a\u1e43 pasavati. Yampi so evam\u0101ha \u2013 \u2018gacchatha ima\u1e43 p\u0101\u1e47a\u1e43 \u0101rabhath\u0101\u2019ti, imin\u0101 tatiyena \u1e6dh\u0101nena bahu\u1e43 apu\u00f1\u00f1a\u1e43 pasavati. Yampi so p\u0101\u1e47o \u0101rabhiyam\u0101no dukkha\u1e43 domanassa\u1e43 pa\u1e6disa\u1e43vedeti\u00a0<\/a>, imin\u0101 catutthena \u1e6dh\u0101nena bahu\u1e43 apu\u00f1\u00f1a\u1e43 pasavati. Yampi so tath\u0101gata\u1e43 v\u0101 tath\u0101gatas\u0101vaka\u1e43 v\u0101 akappiyena \u0101s\u0101deti, imin\u0101 pa\u00f1camena \u1e6dh\u0101nena bahu\u1e43 apu\u00f1\u00f1a\u1e43 pasavati. Yo kho, j\u012bvaka, tath\u0101gata\u1e43 v\u0101 tath\u0101gatas\u0101vaka\u1e43 v\u0101 uddissa p\u0101\u1e47a\u1e43 \u0101rabhati so imehi pa\u00f1cahi \u1e6dh\u0101nehi bahu\u1e43 apu\u00f1\u00f1a\u1e43 pasavat\u012b\u2019\u2019ti.<\/p><\/blockquote>\n

    <\/a><\/div>\n

    Eva\u1e43 vutte, j\u012bvako kom\u0101rabhacco bhagavanta\u1e43 etadavoca \u2013 \u2018\u2018acchariya\u1e43, bhante, abbhuta\u1e43, bhante! Kappiya\u1e43 vata, bhante, bhikkh\u016b \u0101h\u0101ra\u1e43 \u0101h\u0101renti\u00a0<\/a>; anavajja\u1e43 vata, bhante, bhikkh\u016b \u0101h\u0101ra\u1e43 \u0101h\u0101renti. Abhikkanta\u1e43, bhante, abhikkanta\u1e43, bhante\u2026pe\u2026\u00a0<\/a>up\u0101saka\u1e43 ma\u1e43 bhagav\u0101 dh\u0101retu ajjatagge p\u0101\u1e47upeta\u1e43 sara\u1e47a\u1e43 gata\u2019\u2019nti.<\/p><\/blockquote>\n

    J\u012bvakasutta\u1e43 ni\u1e6d\u1e6dhita\u1e43 pa\u00f1cama\u1e43.<\/p><\/blockquote>\n

    And since I\u2019m too lazy and incompetant to even try a translation of that, we\u2019ll stand on the shoulders of giants: with Bhikkhu Nanamoli and Bhikkhu Bodhi\u2019s translation of the \u00a0Majjhima Nikaya<\/a>\u00a0here (click for larger images):<\/p>\n

    <\/div>\n
    <\/a><\/div>\n
    <\/a><\/div>\n

    The sutta seems to set up two standards (neither of which exhausts our discussion of vegetarianism in Buddhism, but both help). <\/b>The first is for a monk. For the monastic, meat should not be eaten if it is seen, heard, or suspected [to have been prepared for him]. But meat may be eaten otherwise.<\/p>\n

    I often say this is my own \u201cI didn\u2019t know and I\u2019m not gonna fuss\u201d rule.<\/b> In London, a Korean friend\u2019s mother invited me to a huge meal upon hearing that I was a Buddhist. It was 80% meat products. I ate it. It would have been rude to say, \u201chey, I\u2019m a vegetarian, sorry I can\u2019t accept your generosity.\u201d That would have made everyone uncomfortable, and me hungry \u2013 nibbling on the few veggies. It would have made no difference to the animals already bred, raised, fed, and killed for the meal.<\/p>\n

    The second standard is for the layman. Here again intentions are key. <\/b>It says that \u201canyone who slaughters a living being for the Buddha or his student, he lays up much demerit in five ways.\u201d First by saying \u201cgo get the animal to be killed\u201d; second when the animal experiences pain; third when he says \u201cgo kill the animal\u201d; fourth when the animal is in the pain of being slaughtered; and fifth when he offers the food to the Buddha or his student.<\/p>\n

    ANALYSIS<\/span>:\u00a0<\/b>

    <\/b>
    For one thing, we shouldn\u2019t take this, or any of the Buddha\u2019s teachings, at face value. <\/b>We are constantly urged to test them in our lives, to discuss them with wise people, and to see what brings about the reduction in our own greed, hatred, and delusion. As Margaret noted, vegetarianism can become an attachment, and this is far, far from what the Buddha would have suggested (*see below\/bottom for a hint of this). The Buddha may have prescribed many exterior activities to monks and laypeople, but that does not mean that those activities are necessarily right for us<\/i>. Central to Buddhist thought is that we each must learn and decide for ourselves \u2013 not without help, but ultimately it is up to us to realize <\/b><\/i>the truth, not to accept<\/i>\u00a0or believe<\/i>\u00a0it as in some systems of thought.<\/p>\n

    What\u2019s (to me) very interesting about this sutta is that it intermingles discussion of loving-kindness (<\/b>mett\u0101<\/b><\/i>) and equanimity (<\/b>upekkha<\/b><\/i>)<\/b> in the discussion of what the Buddha\u2019s monks should or should not be eating. I\u2019m not sure what exactly to make of that. They seem a bit out of place, so perhaps an addition by later compilers of the canon, or maybe there is a deeper purpose that simply escapes me. Perhaps, and this would be my guess: the discussion is framed around meat-eating (a physical activity) to serve as an example of what possible mental intentions <\/i><\/b>might be at play, both for those eating and for those more closely responsible for the killing of animals.<\/p>\n

    * in the \u0100magandha Sutta\u00a0<\/b>(Sutta Nipata II.2.) Kassapa refutes the view of defilement through eating meat and states that this only comes about from an evil mind<\/i> and actions. This, it seems is an argument against a dogmatic clinging to vegetarianism and a restatement of the primacy of mind and mental influence upon our acts.<\/span>

    <\/span>
    **\u00a0One of the first things that jumped out at me regarding this sutta is that it is in the \u201chouseholder group\u201d (Gahapativaggo) in the\u00a0Majjhima Nik\u0101ya (number 55, book pp.474-476).\u00a0J\u012bvaka, after whom the sutta earns its name, is a rich householder, and the owner of the mango grove in which the Buddha is resting. In this group of suttas all are addressed to householders \u2013 some are taught by Ananda, some by the Buddha himself. All deal closely with the differing doctrines and practices of the time.\u00a0<\/span><\/span><\/p>\n

    \"\"<\/div>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

    Margaret\u2019s comment on my last post got me thinking (which I always appreciate \u2013 thanks Margaret :). So I propose a bit of a study session on one of the suttas most commonly cited in the ethics of meat-eating. Included is the full P\u0101li of the text as well as a reputable English translation. Please […]<\/p>\n","protected":false},"author":118,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-186","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"\nThe Buddha explains the ethics of meat-eating.<\/title>\n<meta name=\"description\" content=\"Margaret's comment on my last post got me thinking (which I always appreciate - thanks Margaret :). 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