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Animals in Buddhism
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The position and treatment of animals in Buddhism is important for the light it sheds on Buddhists' perception of their own relation to the natural world, on Buddhist humanitarian concerns in general, and on the relationship between Buddhist theory and Buddhist practice.
als have always been regarded in Buddhist thought as sentient beings, different in their intellectual ability than humans but no less capable of feeling suffering.
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The position and treatment of animals in Buddhism is important for the light it sheds on Buddhists' perception of their own relation to the natural world, on Buddhist humanitarian concerns in general, and on the relationship between Buddhist theory and Buddhist practice.
Animals in Buddhist doctrine
Animals have always been regarded in Buddhist thought as sentient beings, different in their intellectual ability than humans but no less capable of feeling suffering. Furthermore, animals possess Buddha nature (according to the Mahayana school) and therefore an equal potential to become enlightened. Moreover, the doctrine of rebirth held that any human could be reborn as an animal, and any animal could be reborn as a human. An animal might be a reborn dead relative, and if you looked far enough back in one's infinite series of lives, you would eventually perceive every animal to be related to you in some way. The Buddha expounded that sentient beings currently living in the animal realm have been our mothers, brothers, sisters, fathers, children, friends in past rebirths. One could not, therefore, make a hard distinction between moral rules applicable to animals and those applicable to humans; ultimately humans and animals were part of a single family. They are all interconnected.
In cosmological terms, the animals were believed to inhabit a distinct "world", separated from humans not by space but by state of mind. This world was called Tiryagyoni in Sanskrit, Tiracchanayoni in Pali. Rebirth as an animal was considered to be one of the unhappy rebirths, usually involving more than human suffering. Buddhist commentarial texts depict many sufferings associated with the animal world: even where no human beings are present, they are attacked and eaten by other animals or live in fear of it, they endure extreme changes of environment throughout the year, and they have no security of habitation. Those that live among humans are often slaughtered for their bodies, or taken and forced to work with many beatings until they are slaughtered at the end of their lives. On top of this, they suffer from ignorance, not knowing or understanding what is happening to them with any clarity, and unable to do very much about it, acting primarily on instinct.
Animals in the Jatakas
The Jataka stories which tell of past lives of the Buddha in folktale fashion, frequently involve animals as peripheral or main characters, and it is not uncommon for the Bodhisattva (the past-life Buddha) to appear as an animal as well. The stories sometimes involve animals alone, and sometimes involve conflicts between humans and animals; in the latter cases, the animals often exhibit characteristics of kindness and generosity that are absent in the humans.
Behaviour regarding animals
The first of the five precepts bans the taking of life. As most narrowly interpreted, it applies primarily to the killing of human beings; however, the broader interpretation is that it applies to all sentient beings, which includes those in the animal realm in its broadest sense, I.E., not just mammals, but all animal taxa including insects, and invertebrates. From the beginnings of Buddhism, there were regulations intended to prevent the harming of sentient beings in the animals realm for various reasons.
The Buddha taught that all sentient beings, including those in the animal realm, possess Buddha nature and therefore can attain enlightenment and that from infinite rebirths, all animals have been our past relatives, sisters, mothers, brothers, fathers and children. Therefore it is against the first precept to harm, kill or eat sentient beings as it is the same as harming, killing or eating the flesh of our own child or mother. Monks were forbidden from intentionally killing an animal, or drinking water with living creatures (such as larvae) in it.
Concern for animals is attested back to the beginnings of Buddhist history. The first Buddhist monarch of India, Asoka, includes in his Edicts an expression of concern for the number of animals that had been killed for his meals, and expresses an intention to put an end to this killing. He also includes animals with humans as the beneficiaries of his programs for obtaining medicinal plants, planting trees and digging wells. In his fifth Pillar Edict, Asoka decrees the protection of a large number of animals that were not in common use as livestock; protects from slaughter young animals and mother animals still milking their young; protects forests from being burned, expressly to protect the animals living in them; and bans a number of other practices hurtful to animals. In this Asoka was carrying out the advice to the Cakravartin king given in the Cakkavattisihanada-sutta (DN.26) that a good king should extend his protection not merely to different classes of people equally, but also to beasts and birds.
Vegetarianism
A basic precept in Buddhism is that of non-harm. Actions which result in the taking of life, directly or indirectly, contradict this basic Buddhist precept.
Many Buddhists in many countries, including monks, are not vegetarians. However in recent years attitudes are changing. In January 2007, the 17th Karmapa, Ogyen Trinley Dorje, instructed all his monasteries & centres to become vegetarian.
There has been some contention about interpretations of the sutras. One interpretation is that eating of meat is not explicitly prohibited in the sutras and Vinaya of the Pali canon which encourage monks to accept whatever food they are given. However, monks are forbidden from accepting animal flesh if they know, believe or suspect that the animal in question was killed especially for them, i.e., if the visits of begging monks have become an occasion for the slaughter of animals.
In the & sutra the Buddha explicitly prohibits the eating of meat, fish and any animal products which are the result of harming and killing of any sentient being. The Buddha states the only time it is acceptable for a monastic to accept and eat the flesh of sentient beings is for medicinal purposes only if the animal died in accordance with the Dharma, meaning the animal died of natural causes.
The Hinayana sutra containing the Vinaya text Foundations of Medicine rejects meat.
In Mahayana Chinese Buddhism and in those countries whose Buddhism comes from China (Korea, Japan, Vietnam), Buddhist monks are more strictly vegetarian. One of the scriptural sources for this prohibition is the Mahayana Sutra. This sutra condemns meat-eating in the strongest terms; among several other reasons, it is stated that it should be avoided because the presence of a meat-eater causes terror in animals, who believe them to be likely to kill them.
Although vegetarianism is not expressly commanded in the Pali canon, it is evidently viewed as an ideal state from which human beings have fallen; the Aggañña Sutta (DN.27) explains how human beings, originally sustained on various kinds of vegetable matter, as the result of increasing wickedness began to live by hunting, which was originally thought of as a demeaning occupation.
Release of animals
In East Asian Buddhism and particularly in China, the release of animals, particularly birds or fish, into their natural environment became an important way of demonstrating Buddhist piety. In China it was known as fang sheng. This practice is based on a passage in the Mahayana Sutra of Brahma's Net (Ch: Fanwang Jing), which states that "...all the beings in the six paths of existence are my parents. If I should kill and eat them, it is the same as killing my own parents. ... Since to be reborn into one existence after another is the permanent and unalterable law, we should teach people to release sentient beings." In the later Ming dynasty, societies "for releasing life" were created, which built ponds in which to release fish that were redeemed from fishermen for this purpose. They also bought other animals which were sold in the markets and released them.
See also
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