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If a disciple's act of eating meat does not follow from an act of killing or harming an animal for the specific purpose of being eaten by that disciple, it might seem that the disciple does not accrue karmic retribution for eating that meat. He is referred to as “Lion of the Shakyas,” an acknowledgment of the power of his teachings. The use of animal symbols is an important part of Buddhism and embodies the idea that everything that is alive possesses an inherent virtue, power and wisdom. Like the deer, it symbolizes peace and tranquility. Versions of the no-self equality argument can be found throughout the Indian Buddhist philosophical tradition. An earlier version of this article appeared in Philosophy Compass. Indeed, a flashpoint of scholarly dispute concerns whether his last meal consisted of pork or mushroom (the Sanskrit term for his meal is sūkara-maddava, which translates as "pig's delight"; Dīgha Nikāya 16). In Buddhism, deer symbolize peace, harmony and longevity. The Laṅkāvatārasūtra interprets the early permission to eat meat as merely a provisional step towards complete prohibition. Psychological states exist but no selves who own those states. So, one should not kill or harm animals. The Buddha taught that every follower of his teachings should be compassionate ― from nun and monk to "householder" (Majjhima Nikāya 41). Just as one would not currently eat the flesh of one's mother, so one should not eat the flesh of our past mothers. The truly compassionate person does not kill or harm animals out of a genuine concern for their welfare, whereas the selfish person does so because they think it would bring some benefit to themselves ― such as helping themselves to attain a good rebirth (Aṅguttara Nikāya 4.125, 126). It was shared by the Brahmanical traditions and was the centrepiece of Jain thought. What justifies the acceptance of ahiṃsā within a Buddhist context and its extension to the treatment of animals? To do so would be a form of cannibalism. Yet others provide reasons of karmic retribution: for a disciple to reject meat placed in their begging bowls would deny the one who gave the meat the appropriate karmic merit. One might argue: Since everything exists as relational constituents of an ecological biosphere, if anything has intrinsic value, the entire system does. If, by this, he simply meant that suffering sometimes (often, or even pervasively) occurs in sentient lives, this might be true without it being either moral significant (good or bad) or practically significant (to be promoted, prevented, avoided or eliminated). An interesting family of historical Buddhist arguments for vegetarianism appeal to considerations of rebirth. He is believed to have lived and taught mostly in eastern India sometime between the sixth and fourth centuries BCE... Buddha Quotes. However, it is much more frequently extended to “all living beings” (Majjhima Nikāya 27, 41, 107; Dīgha Nikāya 2). Most Tibetan schools of Buddhist philosophy judge Madhyamaka to represent the pinnacle of Buddhist thought. Several historical reasons have been given for why the Buddha did not prescribe vegetarianism in the Nikāyas. There are also differences in context. In the early Buddhist teachings, plants are not explicitly identified as sentient. The modified virtue-based argument is susceptible to objection. The Laṅkāvatārasūtra also offers reasons of inconsistency with (a certain understanding of) the Buddhist doctrine of no-self: since you desire to approach all living beings as if they were yourself because of your understanding of the Buddhist doctrine of no-self, you should not eat the flesh of a living being that has the same nature as yourself. They can help sentient beings to develop their own inner wisdom and attain the level of a Buddha, no matter what other name they want to give to it. The Buddha also encouraged his disciples to help animals where they could, which includes rescuing them and setting them free (Dīgha Nikāya 5). This suggests a Buddhist standard for resolving these disagreements. Some go further and infer that it is wrong to eat animals because they, like oneself and all future Buddhas, share the same nature or are elements of the same flesh. Thus, to eat meat is to eat the present flesh of one's past mother, or father, or brother, or sister, or son, or daughter. And, since karmic retribution is tied to wrong-doing, it might then follow that they have done nothing wrong. The apparent paradox is: if one of the chief aims of Buddhism is to eliminate desire, how can this be practically achieved other than by means of actions motivated by desire? In India, nagas are water spirits who live in wells, rivers, and lakes, and float in clouds.

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