Do not what is evil. Do what is good. Keep your mind pure. This is the teaching of Buddha. (Dhammapada, 183.)
Background: Buddhism
and the Dhammapada
What does Buddhism have to say about animal rights? Among
the world's hundreds of millions of Buddhists, there is disagreement about this
basic issue. I first became interested in Buddhism because two of my favourite
restaurants (Buddha's Vegetarian Foods and the Lotus Garden, both on Dundas Street
West in Toronto) are Buddhist, and are very careful to serve only vegetarian food
with no eggs. In one restaurant I was told that this was necessary because Buddhist
monks and nuns eat there. This suggested to me that Buddhism takes the plight
of nonhuman animals very seriously indeed. On the other hand, my fiancé
and I have several friends who are Buddhist, but continue to eat meat and feel
this is consistent with Buddhism.
Do Buddhists, or at least Buddhist nuns
and monks, have to be vegetarian? What does Buddhism have to say about our treatment
of animals in general?
To resolve this controversy, it is necessary, I feel,
to return to the Buddhist scriptures and see what (if anything) they have to say
about the issue.
So far, I have been frustrated in my attempts to purchase
my own copy of the Bhuddist Pali scriptures -- perhaps because they are eleven
times as long as the Bible. The bookstores I have been to all stock large numbers
of books about Buddhism, but not the scriptures themselves! These secondary (or
worse!) sources about Buddhism shed little light on what the Buddha's own teachings
about animals were.
However, I have been able to acquire a copy of an important
part of the Pali scriptures, the Dhammapada. Dhamma (Dharma in Sanskrit), means
"law, a moral law, a spiritual law of righteousness, the eternal law of the
Universe, Truth;" and pada means "foot" or "step." So
the Dhammapada are the steps we must take to live according to (Buddhist) moral
and spiritual laws. According to scholar Juan Mascaró, "that the spirit
of the Dhammapada is the spirit of Buddha is accepted both by his followers and
by scholars." Therefore, it seems reasonable that we can derive at least
a first approximation of the Buddhist approach to the question of animal rights
from the basic moral foundation laid by Gotama Buddha in the Dhammapada.
Not
Killing and Not Hurting
In Buddhism, there are five "precepts,"
which could be considered to play a similar rôle as the Ten Commandments
do for Jews and Christians. These precepts provide moral guidance for lay Buddhists
as well as monks and nuns. They are concisely summed up as follows:
He who
destroys life, who utters lies, who takes what is not given to him, who goes to
the wife of another, who gets drunk with strong drinks -- he digs up the very
roots of his life. (Dhammapada, 246-247)
The injunction against destroying
life is known as the First Precept.
In addition, the Buddha also tells us
not to "hurt" others, for example:
He who for the sake of happiness
hurts others who also want happiness, shall not hereafter find happiness. (Dhammapada,
131.)
Probably because not killing and not hurting are so important, Buddha
repeatedly asks us not to do either in many places throughout the Dhammapada (see
next section for details).
The fact that the First Precept and other teachings
forbid killing and hurting is not controversial among Buddhists. Where the controversy
comes in is the question of whom Buddhists are forbidden to kill or hurt.
Who
is Protected by The First Precept and the Prohibition on Hurting?
Do the First
Precept and other passages against hurting protect non-human animals? Perhaps
they, like the Judeo-Christian Commandment "Thou shalt not kill," were
intended to apply only to humans. This possibility can be ruled out almost immediately,
for in the Dhammapada, there are numerous explicit injunctions against killing
or otherwise hurting "living beings," rather than "persons":
But although a man may wear fine clothing, if he lives peacefully; and is
good, self-possessed, has faith and is pure; and if he does not hurt any living
being, he is a holy Brahmin, a hermit of seclusion, a monk called a Bhikkhu. (Dhammapada,
142. Emphasis added.)
The wise who hurt no living being, and who keep their
body under self-control, they go to the immortal NIRVANA, where once gone they
sorrow no more. (Dhammapada, 225 Emphasis added.)
A man is not a great man
because he is a warrior and kills other men; but because he hurts not any living
being he in truth is called a great man. (Dhammapada, 405. Emphasis added.)
It seems clear that the Buddha has taken pains to make it clear that the injunction
against killing or hurting is not confined to humans, but extends to other "living
beings."
Then we might wonder, who or what are these "living beings"?
Some have argued that the protection of "living beings" extends to plants
as well as to animals, for they are also alive. If this were the case, then it
could be claimed that for a Buddhist, eating a rabbit is no worse than eating
a carrot.
Here I am at a disadvantage, as I have not yet learned Pali, nor
do I have the scriptures as originally rendered in Pali. However, a beautiful
passage suggests that the beings referred to are sentient beings:
All beings
tremble before danger, all fear death. When a man considers this, he does not
kill or cause to kill.
All beings fear before danger, life is dear to all.
When a man considers this, he does not kill or cause to kill. (Dhammapada, 129-130.)
Here, the Buddha explains that we should not kill out of consideration for
the feelings of fear and the love of life that beings experience. Moreover, he
says all beings share these attributes, suggesting that the word which Mascaró
has translated as "beings" really means "sentient beings."
Some skeptics may claim that nonhuman animals are not really sentient. However,
in another passage, the Buddha alludes to the sentience of fish in a metaphor
describing an unquiet mind:
Like a fish which is thrown on dry land, taken
from his home in the waters, the mind strives and struggles to get free from the
power of Death. (Dhammapada, 34.)
This passage suggests that, like the "beings"
referred to in Dhammapada 130 (see above), the fish's life is dear to him -- otherwise
why would he "strive and struggle to get free from the power of Death"
when removed from his aquatic home? If the Buddha believed fish to be sentient,
it is highly improbable that he would deny that many of the other animals commonly
killed and hurt by humans (e.g. mammals and birds) are not sentient. Therefore,
at least fish, birds, and mammals could not be killed or otherwise hurt according
to the First Precept and other teachings which protect sentient beings. It is
quite possible that the First Precept covers other animals as well.
So why
didn't the Buddha come right out and say that "animals" should not be
harmed, rather than "living beings"? Perhaps it was because, when and
where the Buddha lived, practitioners of other well-known religions such as Jainism
were already conscientious about protecting animals and so it would have been
obvious to the Buddha's students that not killing "living beings" meant
not killing animals. Perhaps there was no word in Pali which would encompass both
nonhuman and human animals, so that the term translated as "living beings"
was needed to be inclusive. Or perhaps the Buddha wanted us to be more concerned
about sentient animals, rather than any nonsentient animals which might exist.
Implications for Our Treatment of Animals
Since the Buddha's
time, there have been enormous changes in the relationship between human and nonhuman
animals. Practices such as vivisection and factory farming would have been unknown
to the Buddha, and so of course they are not explicitly mentioned in the Dhammapada.
Moreover, the Dhammapada is very concise, and does not catalogue all the possible
misdeeds which could be committed against animals (note that includes humans as
well as nonhumans!)
However, although the myriad harms to animals are not
all explicitly mentioned in the Dhammapada, we can infer a great deal merely from
the First Precept and the teachings against hurting other beings. It is clear
that the Buddha does not want us to kill or hurt animals ourselves. Therefore,
Buddhists cannot be hunters, fisherpeople, trappers, slaughterhouse workers, vivisectors,
etc., nor can we "euthanize" homeless animals in so-called animal "shelters."
What about eating meat? Some might claim that, as long as people don't kill
animals themselves, it is okay to eat meat. However, note that passages 129 and
130 in the Dhammapada specify that we should not "kill or cause to kill."
When people buy products made from the bodies of dead animals, they must necessarily
cause someone to kill those animals. Therefore, meat, leather, and fur are off
limits. It is probably true that, in order to be economically viable, killing
older, less productive animals is necessary to produce milk and eggs -- certainly
this is one claim of the egg and milk industries in justifying this practice.
If so, then buying milk and eggs also necessarily causes killing, and thus should
be avoided under the First Precept.
How about meat that someone else has
bought? In most, perhaps all cases, by accepting meat served to us by someone
else, we are causing killing. For example, if meat-eating friends invite us over
for dinner, they will buy extra meat for us in anticipation of our visit, or if
our visit was unplanned they are likely to buy extra meat to restock their larder
after we leave. In either case, our acceptance of the meat has caused additional
animals to be killed. So ideally, we should not accept meat served to us by others,
and should let people know this in advance whenever possible.
Some claim
that the contents of their stomach do not matter, only the contents of their mind.
However, the Buddha points out that we should give thought to what we eat:
He who lives only for pleasures, and whose soul is not in harmony, who considers
not the food he eats, is idle, and has not the power of virtue -- such a man is
moved by MARA, is moved by selfish temptations, even as a weak tree is shaken
by the wind. (Dhammapada, 7. Emphasis added.)
Not to hurt by deeds or words,
self-control as taught in the Rules, moderation in food, the solitude of one's
room and one's bed, and the practice of the highest consciousness: this is the
teaching of the Buddhas who are awake. (Dhammapada, 185. Emphasis added.)
Probably these passages refer to avoiding gluttony as well as vegetarianism. Certainly,
people who find the thought of "giving up" meat (or other products of
animal killing) distressing should also consider if they have allowed themselves
to become too attached to material pleasures, and heed the words of the Buddha:
He who does what should not be done and fails to do what should be done,
who forgets the true aim of life and sinks into transient pleasures -- he will
one day envy the man who lives in high contemplation.
Let a man be free from
pleasure and let a man be free from pain; for not to have pleasure is sorrow and
to have pain is also sorrow. (Dhammapada, 209-210.)
Although the ideal of
detachment does not mean we are forbidden to experience material pleasures, clearly
allowing one's attachment to, say, the taste of meat to override adherence to
the First Precept is contrary to the spirit of the Dhammapada.
Many people
have tried to justify killing animals because of the (alleged) benefits it brings,
whether economic benefits to people who work in animal-killing occupations, or
potential medical benefits which might arise from vivisection. But the Buddha
says:
He who for himself or others craves not for sons or power or wealth,
who puts not his own success before the success of righteousness, he is virtuous,
and righteous, and wise. (Dhammapada, 84. Emphasis added.)
That is, doing
the righteous thing (obeying the Precepts) has a higher priority over worldly
"success." Moreover, the Buddha cautions against being overly attached
to our current bodies:
Consider this body! A painted puppet with jointed
limbs, sometimes suffering and covered with ulcers, full of imaginings, never
permanent, for ever changing.
This body is decaying! A nest of diseases,
a heap of corruption, bound to destruction, to dissolution. All life ends in death.
Look at these grey-white dried bones, like dried empty gourds thrown away
at the end of the summer. Who will feel joy in looking at them?
A house of
bones is this body, bones covered with flesh and with blood. Pride and hypocrisy
dwell in this house and also old age and death.
The glorious chariots of
kings wear out, and the body wears out and grows old; but the virtue of the good
never grows old... (Dhammapada, 147-151).
Although the Buddha does not ask
that we harm our body, either directly or by neglecting our bodies' needs (this
would be pointless), he emphasizes that the body is impermanent, and we should
be more concerned about being virtuous than about preserving the body. Therefore,
killing animals (a violation of the First Precept), cannot be justified by the
claim that it will prolong human life. Moreover, unlike the Judeo-Christian scriptures,
the Dhammapada does not claim that humans are superior to or more important than
other animals.
Where does it end? It is a depressing fact of life that absolutely
everything we buy has involved harm to sentient beings at some point in its production,
simply because the vast majority of people are willing to harm nonhumans whenever
it is expedient. For example, the vegetables we eat may have been fertilized with
bone meal, plant-fibre clothing may have been treated with animal-derived products,
medications are currently required by law to be tested on animals. However, in
buying products such as these which do not require killing for their production,
it is not clear that we are causing others to kill -- especially if we are also
working to change the practices in these industries. Still, it is best to keep
the consumption of all products to a minimum, both to minimize our monetary contribution
to killing, and in keeping with the Buddhist ideal of detachment.
Implications
of the Dhammapada for Animal Rights Activists
At a minimum, the Dhammapada
is consistent with animal rights. Indeed, it seems to mandate many of the goals
of the animal rights movement, for example the abolition of the meat industry
and vivisection. Given that the Dhammapada is one of the core scriptures of Buddhism,
it is difficult to see how Buddhists who do participate in activities which kill
animals can justify the discrepancy between their practice and the words of the
Buddha.
However, animal rights activists should note that killing of animals
in "shelters" is also forbidden. As far as I am concerned, this is a
logical consequence of animal rights as well as Buddhism, however it is an unfortunate
reality that many who consider themselves part of the animal rights movement still
see killing of homeless cats and dogs as legitimate or perhaps even necessary.
Also, although the goals of animal rights are by and large consistent with
Buddhism, too often the actions taken to achieve these goals are not. Many animal
rights advocates speak harshly of those who oppress animals, but what good does
that do? The Buddha reminds us to
Never speak harsh words, for once spoken
they may return to you. Angry words are painful and there may be blows for blows.
(Dhammapada, 133.)
So how are we to work to liberate our fellow sentient
beings from suffering? We would do well to reflect frequently and often on the
following:
Overcome anger by peacefulness: overcome evil by good. Overcome
the mean by generosity; and the man who lies by truth. (Dhammapada, 223.)
It is sufficient merely to tell the truth about what is happening to animals --
there is no need to attack the character of the people committing these actions
as well. And striving to live peacefully will teach the world more about compassion
than hostile ranting.
Of course, this isn't easy! I don't claim to have mastered
this myself, although it is something I continue to strive for. Buddha acknowledges
the difficulty, but encourages us to keep striving:
If he makes himself as
good as he tells others to be, then he in truth can teach others. Difficult indeed
is self-control. (Dhammapada, 159.)
At times when this ideal seems pointless,
and frustrating, and futile, let us try to set aside our rage and despair at what
our fellow humans are doing to animals, and focus on the love for animals which
motivates our animal rights work:
For hate is not conquered by hate: hate
is conquered by love. This is a law eternal. (Dhammapada, 5.)
(c) Rosemary
A. Amey, December 1996.
References
The Dhammapada, (translated
by Juan Mascaró). Penguin, 1973.
Rahula, Walpola. What the Buddha
Taught (2nd ed.). Grove Weidenfeld, 1974.
Acknowledgement
I
would like to thank David Sztybel for his assistance with this article.
Rosemary
A. Amey's writings
Rosemary A. Amey's home page