Buddhist Scriptures Biited by DONALD 5. LOPEZ, JR. PENGUIN BOOKS4s AGAINST ANIMAL SACRIFICE Contrary to common assumptions, not all Buddhists are vege: tarians, The consumption of meat was not probibited enen for tmoniks and muns in the early tradition. The Indian monastic Codes state inctead that moniks and nuns may not eat the flesh ‘ofan animal that was slaughtered specifically to feed them. The promotion of a vegetarian diet seems to have developed in Buddbism some centuries after the death of the Buddlsa, and is extolled in such famous Mahayana toxts as the Laikavatara ‘Sutra and the Nirvana Sota, both of which were very influential in East Asia, where a strict vegetarian diet was required of ‘monks and nuns and encouraged among the laity. In other Buddbist societies, such as Tibet, however, those sitras were also known, but meat was widely consumed by monks and mans ‘who could afford it, ‘The promotion of vegetarianism was impeded in China by the pre-Buddhiet practice of animal sacrifice (referred to in the tranclations below as ‘blood sacrifice’). The killing of animals twas a standard element of many ritual occasions, both grand ‘and modest, from imperial commemorations to birthday cele- ‘rations. Blood sacrifice was also considered essential for the sustenance of departed ancestor, as well as for placating evil Spirits, Thus, Buddhist monks who spoke out against the killing of animals had not only to condemn a venerable practice but tuere required also to provide alternative means of assuring the well-being of the ancestors and of dealing with evil spirits. ‘Among the many virtuous practices proposed was the vegetarian eas, in which a layperson twould vite a group of monks and mums to 4 vegetarian meal for a certain nuonber of consecutive days (often seven), withthe merit accrued through this offering dedicated toa particular purpose, such as the cure ofa family member or the welfare of 2 departed ancestor. Many tracts were composed on the topic by monks for the laity, nwo of which, composed five centuries apart, appear here. ‘The ist work isan excerpt from one of the more famous and celebrated ofthese lay tract. Tes entitled Verses on Resolving, Doubts and Replacing Blood Sacrifice with Vegetarian Feasts tnd Fasts and was composed by the monk Ciyam Zsensi (964~ 1032). He te revered not only asa reviver ofthe Tianta school, but also as an active evangelist ofthe lay populace, renowned for his efforts to promote vegetarianism. He compiled a number lof Buddbist ritual tracts and homilies that were designed to convert the local populace from traditional forms of blood sacrifice to Buddhist observances. His work takes the ancient Chinese form of questions and answers. He begins with ques tions about ghosts the el spirits who were said to haunt those twho did not offer them blood sacrifices, Do such ghosts exist? He ancwers that ghosts do exit; the realm of ghosts s one of the places of rebirth. However, they cannot harm bumans. Instead, they seek to frighten bumans into making offerings t0 theme ly causing supernatural events anomalies’); such events should simply be ignored. Same may assume that a sacrifice is ffcacions because a negative situation ended after its perform. ‘ance. Horvever, ths is simply coincidence; it virtuous deeds done in the past (and not the sacrifice of animals) hat bring ‘about present happiness. Once convinced of the sinfulness of ‘animal sacrifice, one would naturally be concerted about all of the negative karma one and one's family ad accumulated in the past prior to learning that iis ax evil practice. How can such karma be eliminatedt Ina section ofthe text not ncluded below, Zunshi counsels each bowsebold to produce. handeritten copy of the Sitea of Golden Light, enshrine tin the home, and make offerings toi, dedicating the merit of doing so to tbe animals lai, Ifthe members of te family recite the names of the three ewwele and recite the name of the sea, they wil be safe and their prosperity will increase. ‘The second work, simply entitled Tract Against Taking Life,sas composed by Yungi Zbubong (2535-1615), the author of the rite for releasing life that appears in the previous chapter, Zhuhong’s tone is very different from that of Zunshi. Instead Of citing Buddhist texts against blood sacrifice, he proceeds through the various ordinary occasions in which its common ‘0 sacrfice an animal: a birthday, the birth of a son, an offering ‘to theancestors,a marriage, ameal for aguest, ioavert calamity, (oF in the occupation of a hunter or butcher. In each case, be provides a reasoned argument why killing is unnatural and ‘inappropriate. His essay concludes, as many such tracts do, with an admonition to the reader to disseminate the tract widely, describing the many benefits that will result forall concerned. Verses for Resolving Doubts about Replacing Sacrifice with Vegetarian Feasts and Pasa” Recieve nan el tm om its of oo sacrifice and viet culvate mestoriousblesings through wep taran fests and lass, of choore to give up eat an! esse from taking of life in favout of fat aa fesitaen of the udha’s ame. ral hiss an extraordinary thing! Yor song these persons there are some who, aot yeti what takes the ference between bene and hats perversely stout to undermine her faith) aiming hat sac th local gods) hintoialy came fest asiong the common people, Othe sty that vegetarian fasts and he observance of moc accepts can sot diver one from cies. When they spy other people epg a vegetarian die or ceiting the Boidh's name they aucnion how future generation fof descendants) could postly bent from wholesome kavmie roots acquired through inva tetrait ofthe mind and stning to accounts of good and ev retbusion, Persons whose faith is not yet deep end up being mised nd conned hse [peopl tat ay le om thee inal eave ee have draw clear prot frm the scipuresin order to resolve their doubts. have also composed homes ogo along with them, 50 that people may remember them easly, Th sould rely om thes sincere ad true words and nat believe | depraved and heterodox preachings. And yet, faced with the fact that ordinary people's doubes and speculations are beyond count, Ihave here merely distilled the essential ones and sketched ‘ourbrefly a set of en verses [four of which are translated here] First Doubt: Do ghosts exist or not; and [iso] can they cause fortune or misfortune? Explanation: The sas teach that ghosts or demons const- tute one ofthe six realms [of existence]. How could one think that there are no ghosts? The Agama sitras state that al in hhabited places such as houses, strets, alleys, paths, city wards and markets, as well as [abandoned places] such a graveyards and mountains, are fled with ghosts, demons and spits. How. ever, they cannot visit benefit or harm ox human beings. ‘The Sutra of the Parables states that ghosts and spirits ofthis world can acither kill people nor extend their lives. Nor can they bring people wealth and nobility, poverty or meanness. However, taking advantage of a person's degenerate ot base character, they will create awe-inspiring anomalies inthe hope of obtaining sacrificial offerings from them. If one seeks good fortune [theough such practices] it will definitely never come. ‘But incognizant of the fact char such practices are pointless, ‘common people are easily taken i, some {going so far as tol 4a lving creatures and commit evils [in the hope of realizing, blessings from the spirits). The verse reads: Ghosts and spcts are to be found everywhere, Tricking and deceiving ocdinary people Offering sacrifices to ghosts brings no blessings whatsoever, ‘But mecey increase the evil Larma of iling other eeaure, Second Doubt: Even today one finds people who have ob- tained relief from illness and calamity chrough offering (blood) sacrifice. How can you say that it brings no blessing oF good Fortune? Explanation: The poverty illness, natural calamity and bless ings that are experienced by ordinary people arc all the product of [karmic] cause and effect. They are not something chat ghosts for demons can effec. The misfortune that the ghosts anddemons do cause people is invited on them by the spurious seeking broughe on by their own depraved religious blits. The Treatise on Distinguishing the Orthadon says that older ghosts teach new ghosts co create anomalies in order to obtain food {from sacrificial offerings) Initially they will xo to one or two households fand create disturbances) If « household worshipe she Buddha its members will nt place any credence in these anotnalcs, Later [the ghosts] may enter a household given to depraved belief, causing its white dog t0 tise up and move about in che ar. The family considers it an extraordinary event, Kills the dog, and sets it out as food [for the spirits). Through ‘means such 4s this [the ghosts} obtain nourishment ‘You should know to have faith in the Buddha and not put Your trust in anomalies. Should anomalies occur, just recite the Buddhas name with concentration, and the anomaly will slsappeac by icself The verve reads: With correct sith in the proteton of the gods and dragoas What can depraved spits posibly do to you? fyoe simply know ro maintain mindkulnes o¢rcitation ofthe Buda Disastersand anomalia will visish of their own accord, Third Doubt: After a member of one’s household has died, will they or will they not obtain food and nourishment [in the afterlife) through [the practice of] sacrifice? Explanation: If one falls into the realm of huagry ghosts, in some cases one will be able 19 obtain nourishment through sacrificial offering. But if one is reborn among the flaming ‘mouthed hungry ghosts one will be unable to obtain food even if sacrifice is offered. The Agama sitras say, ‘IC one distributes ‘offerings to one who has died, the deceased will he able to receive them if he ot she has becn reborn among the hungry shosts, Bur ifthe} has been reborn any place else, he will noc” The different species of creatures within the six realms of tebith experience (physical) retribution dliffeenty.. When Parents die how could they urilaterally be bora a8 hungry ‘hosts? Not recognizing ths fact common people offer sacrifce AR avr to them exclusively, This i pointless in the exteme. The verse reads ‘When a person dies, he rises or sinks among the se destinies Depending onthe valence of his priot deeds, What good does it do [to] make offerings indiscriminately ‘When the ordinary person is uery ignorant of the doceaced's rebirth? Fourth Doubt: The practice of [blood] sacrifice is discussed widely in the (Confucian) classics of ritual. Shrines for seven ienerations of ancestors are specified forthe emperor: shrines Up to five generations for marquises [and other feudal loeds). Ministers of state and scholar officials, down tothe commances, all ikewise engage in sacrifice. Prom the round [dom of the Lheavens} and the square [quarters ofthe earth} to the hills and the swamps, [offering sacrifice to] the gods above and below hhas always been the accepted noem of the state. How can you urge people to give up sacrificial offering? Won't this do tereible hain to the enstoms of ou land? Explanation: The rites of sacrifice come from profane ce- ligious texts. The idea of prohibiting the practice of [blood] sacrifice is based on the Buddhist scripcures, The profane re ligious texts have yet ro avoid the problem of taking life. The Buddhist scriptures place sole este in [the values of] loving- kindness and compassion; if one takes life or does harm to others, one will suffer reeibution in the three muddied destinies. By practising loving-kindness and compassion mytiad vires are ultimately ealized. By persuading them to renounce evil for ‘good and leading chem ftom the shallow to the profound ~ this ishow the Buddha delivers living beings. Ato point have things ever been different from this. Having now become a faithful adherent ofthe Buciha’s teaching its popes that one practise the Buddha's loving-kindness. It is not permissible to go on Kailling sentient beings and still call oneself a disciple of the Buddha. To make matters worse, the vulgar people of today lo not confine themselves to offering. sacrifice to their ancestralforebears. There is no spirit or god that they won't worship. “Tealy his can he called ‘excessive cult”. When one does not even altvate [Confucian luminous virtue but only engages inrtoals that involve taking life itis pitiful inthe extreme. [eis difficult to exhaust this subject in sach a brief discussion, but i is for this reason that Emperoe Wa of the Liang Dynasty ordered shat the realm give up sacrifice and put an end to the taking of lie How can one claim that this esteeming of Buddhism issomething lunigue to the present day? Fortunately we have the orthodox ‘and excellent biessings of vegetarian feasts, the practice of which is perfectly suited tothe task of benefiting the deceased, and will alo enable one to avoid doing harm to other creatures. Why Should one belabour oncself with forure misery by clinging to the [Confucian] ritual canon? ‘The verse reads: For want of slaughtering an ox one is ashamed ofthe lowiy] ue saci, [Thinking that] sorghum or rile aren themselves not sulietly fragrant ‘Vegetarian fast and recitation fof seritures) are the era right ‘ete [of which the Confucian seal] ‘Why cling 0 stubbornly tothe [Confucian} canons of tual? “Translated by Daniel Stevenson fom Ciyun Zamshi, Gai sxuchaijueyi song, from Jimyuan ji, published in {Wana]Xus~ “angling. Facsimile reprint of Dai Nippon zokue 20kyo. (Taiwan: Xinwenfeng chuban she), vol. x04, pp. ¥252-1272. ‘Teact Against Taking Life ‘When ordinary people of raday ea meat they consider it just fied as a natural principle of things, and so they indulge freely in taking ife, accumulating extensive karma of resentment and ii-will Through mutual babitit soon becomes customary, to the point where people are no longer aware that itis wrong. People ‘bf former times had a saying, ‘when something is truly painful ‘you will weep and wail endlessly with gril”. Ths truly fits theremy ‘Tract Against Taking Life When ordinary people of today eat meat they consider it justi fied as a natural principle of thing, and so they indulge freely in taking life, accumulating extensive karma of resentment and ill-will Through mutual habicitsoon becomes customary, tothe Point where people are no longer aware that its wrong. People of former times had a saying, “when something i truly painful you will weep and wail endlessly with grit. This truly fits the case. In order to point out how deludedly ateached [we have become to this practice] Ihave sketehed out the following seven points. Any other applications can be inferred from their example Whatever hasseuveat warenesemus share common substance {tong s0 people's [habit of eating meat saver tang thing, inded. Yet, through reccived fanily practice, the idea to not gard ita range eventually becom the norm, Neighbouring villages begin tomate, andie becomes common custom. Once its practice hasbeen customary for so long, people will ot even bee aware that iis weoog bue iste think i right this stranger ll If person today were to murder hana being an eat him, it would be shocking thing, indeed, and the offende- Would be summarily put ro death. Why? Because itis nor a customary practice. Should murder not be prohibited, alter afew yeas of this srt of practi the wold wold be filed with households ‘whose kitchens weee stocked with human flesh Thus I say that, ‘when the whole word ills by custom and does sot awaten to the err oft, hiss wha we mean by “something 0 painful that ‘one weeps and vais endlessly with grit Poine one: Birthday celebrations are not suitable occasions for taking lf. [The Book of Odes says| “how grievously our parents sulfec in order to give us life’. For the hour that our ov life begins marks another day that they slide cowards desch, On such an occasion itis sight [zheng] to refrain fom taking life, Instead one should keep a vegetarian fast and sponsor virtuous activities in order to ensure that parents already deceased will achieve speedy salvation oto increase the blessings and extend the lives of parents sil alive. How could one be so callous 250 forget a mother's pain ard take the life of living souls? Above, thesin 2ceruesto your parents and below, it provides no benefit to you. The fac thatthe whole world engages in this without realzingits wrongean surely be considered somethingso painful that one weeps endlessly with griefEmperor TaizongoftheTang waslordand master oftenthousand chariot, bur oa the oeeation of hi hirhday he sill would not engage in celebrations. Old men from the neighbouring feds gathered bushels of rai, and guests offering lcs filled his gate, providing fetvtic that went on for days, However, he never thought hisself euiled to it. When there are birthdays today, some people choose tosprovide meals to monks, rece sitras a do good deeds they ae the vetsous ones! Point ewo: It is not right vo Kill living creatures in order to tlebrate the beth of a son. Nearly everyone is sad when they don't havea son and is happy when they do bave one. They do rot stop to think that every bid and beast alo loves its son. How could one rest comfortably with the ides of celebrating the birth of one’s own child by causing the death of another's? ‘Whea a child comes inco the world chey don't strive to accurma- late blessings fort bu instead create evil karma through aking lite eis the height of stupidity, indeed! The fact thatthe whole world engages in this without realizing its wrong could be considered a second example of something so painful that one weeps endlessly with gre. ‘There was hunter who one night became exceedingly dren ‘When he sped his young sone mistook him for roebuck. He sharpese his kaife and prepared to ill him. His wite pleaded teacully with him, but he would not listen. Finally he sir open the boy's abdomen and took out his inesines [ax though o dre hiscarcas], When he was finished he went peacefully off to sep. [At the break of day he awoke and calle for hiss toga 0 the market toll the roebuck meat for him, His wife, weeping a, The creature you killed lst ight was your own son.’ The father fhung his body (wo the Boo] and his ie viscera bars into pieces [atthe gif] Alst Humans and animal, differen though they be, ae united in hear by the lve for thei hldeen, How could ‘one condone killing? Point thee: Ie is not appropriate to take life in order to make sacrificial offerings to ancestral forebears. On death anniver satis, and atthe spring and autuma grave-sde offerings, one should refrain from killing in order to provide blessings in the netherworld. Taking life in sacrificial offering merely increases [evil] kari, nothing more. When the eight precious objects are arrayed before you, how are you ever going to raise their bones from the nine springs and enable them to eat if? This kind of offering is utterly without benefit, and in fact causes harm. “Those who are wise do not engage iit. The fact thatthe whole world engages in this withour realizing its ercor is surely a third example of something so painfl tha one weeps endlessly with grief Some say thae Emperor We ofthe Lang teplaced live animal ‘crite with dough. The world jared a his refusal allow the royal ancestors to pastake of blood offering Alas, Bloody foods are not necessarily precios. Vegetarian foods are not necessarily tv Indischarging one's obligations saa, icisfarmorenoble te neglect he offerings to ancestors foe assiduous cltiation of one's person This is tue goodness, Why mus we hold tothe idea that sacrifice necessarily eequires use of blood? [The Confucian (Classic of Changes and Record of Rites cai] that to pesform the [lowiy] ye saci [which wer nothing but lle] s superior toslaughtring an ox [under inappropriate cual circumstances. If we ate ready to ae sestived inclinations im the interest of aii forall inatrction, then animal sacrifice shouldbe scen ‘8 more unflal sl, [Bvea} the [Confucian] sages commended thislie af reasoning, Why must oneclingto the idea that sacrifice requires the vee of blood? Point four In maeriage celebrations itis not appropriate to take life. From the preliminary rite of asking names, ro betrothal and, finally, the wedding, innumerable creatures are killed for these ceremonies, Now marrage is the beginning of repro duction of human life. To practise taking life atthe beginning ‘of lifes simply conteary to principle. Moreover, marriage cites fare auspicious rites, To use inauspicious actions om an sus> Picious day sn this also cruel? ‘The fac chat the whole workd engages in this practice without realizing its error, suely thiscould be considered a fourth example of something s painful that one weeps endlessly with grief? eee ‘Whenever a person gets mace, tis required by custom to offer prayers that she husband and wife will row old together. But if ‘we wish fhuman couple to grow old together, does this mean that animals wish thar chey should de frst? When a gil sent ‘olf to her husband's house in marrage, her howsehold doce not ‘tnguih her) Imp for thre days out of rie Fr her deporte Bur if we consider motual parsing to be « painful thing, animals to consider parting a happy thing? You should fly believe that itis not eight wo take fe on the occasion of sacra. Pojut five: It is not appropriate to take life in order to entertain guests. When you have a timely occasion with lovely setting, a ious host and honourable guests, even vegetarian fare and a broth of greens will not hinder the pure rapport. What need to destroy 50 many lives in quest of rich and exotic [flavours]? People gorge themselves from cup and tray o the music of reed pipe and song, as butchered animals seream on the chopping, block. Alast Could anyone witha human heart be so insensitive as this? That the whole world engages inthis without realizing its etror, surely this is a fifth example of something so painful that one weeps endlessly with grief? ‘When you know thar the erature on your tray come, tugging and squealing, from the choppiag block, thea you are making their extreme anguish your great delight. You wold never be able wo ge them down, even fou tried teat them sit ot (the height of insenstiviey? Point six: It is not appropriate to take life when praying to avert disaster. When ordinary persons are faced witha crisis they kill animals in spurious offering t0 the gods, all in the hope of sccking bessings and protection. They do not consider the fact that through their sacrifices eo the spirits they themselves hope to avoid death and seek life. This amounts to taking the lives of ‘others in order to seek extension of one’s own, Nothing is #0 ‘contrary to heaven oso in violation of principle as this. Now, if che gods become pods by being uprightand correct, since when wold the gods be so selfish? Life surely cannot be extended (by blood sacrifice), and the evil Karma of taking life remains in is stead, The molttade of perverse cults are all of this sort. The factthat the whole world engages init without realizing itserror, surely this could be considered a sith example of something 30 painful that one weeps endlessly with geie®? The Sata ofthe Madiine Buddha says, ‘Ifyou sanghtex animate beings in order odapaich petitions ra the gods ot invoke lowly spite, all forthe purpose of ccking blessings and protection ia the hope of extending your, inthe end it will eome to naught.” Thisis wht we mean by saying chat ie cannot be extended and that evil karma remains init stead, When followers of perverse tnd depraved els take if to sek ons take life wo seek wealth, take life seek office, shoal hey happen to obsain sons, obtain Ith obesin ofc, inal casesit it something tha is datemined. by one’s Karmic endowavents and aot something bought about by demons and spirits. And yt, when people find their prayers fulled, they ruth about claiming that such-and:such god is potent, Tei th becomes even ene; hee practice more fe ‘entthaneverand heir depraved views blaze like aconagrstion, fo the point where noting can save them. ICs pitifl vo the extreme! Point seven: It not appropriate ro take life in order to make ‘one’s living. Ia the quest for food and clothing, some people ‘may take up hunting, others fishing, others the slaughtering of ‘oxen, sheep, pigs, dogs in order to make food and closhing, all, ‘vith the thought of obtaininiga regular livelihood. And yet, find that persons who do not engage in such professions sill have “lothing and stl have food to ea. By no means are they fated ro Gieof exposure or starvation To make ones living by taking ie {something hatin principle is condemned by the gods. Theres rnot one person in a hundred who has received prosperity and dlvine help from killing. On the contrary. There is no more cer- tain means than this When it comes to planting the seeds for nN[ccbirth in] she hells and evil evibution in ives to come. How could you face such pain and not seck a different livelihood? "The fact chat the whole world engages in this without realizing its exror, surely this can be considered a seventh example of ‘something so painful chat one weeps endlessly with grief? have pes have made ally sen burchees of sheep who, onthe deathbed, eating sounds feom thee mouths, oF the heads of celellers writhe and gas ike ck as they neat thee end, These to events took place nit in tis vey neighbourhood, 20 they fre not a matter of hearsay. Il yon people that, i (you) have no other means to make living, iis far beter to be, fo your real. To live by killing no match for beating your b ying of starvation. How could! you nt retrain yours The points laid out above go strongly against common sent ‘ment. But when religiously accomplished persons peruse them they are sure to consider [them] sound reasoning, Should one be able co keep the preceps(s] in fll, chee is nothing better than this. But for those who are not up to it, they should assess theie abilities and reduce {their sins) as best they can. Pechaps they can foreswear four ot ive such occasions for killing, or prohibit two or thees, Wich each activity eliminated, one occasion foc sic sin is abolished. By taking one les lif, they forestall [the creation of one more] knot of resentment. If you ate not renouncing fresh meat altogether, then at least you should begin by baying [prepared] meat from the market and not slaughter it yourself. In doing so you will also avoid great transgression As you build up and nurture heart of loving-kindness you will ‘radually enter a truly wonderful condition. Persons who obtain this tract should strive ro pase it on repeatedly to others, thereby promoting one another's mutual reform. II you are able to encourage one person to renounce lalling, iis equivalent to actually saving [the lives] of «million creatures. Encourage ten or 2 hundred persons [to give up alling) and it will reach to thousand or ten thousand million. ‘Your unpubliczed good deeds will e vast, and the rewards you reap will be inexhaustible. But you must embrace this practice with faith and absolutely not be deceptive about it. ‘With each new year you should write out the names of the twelve months and paste the sheet on the wal of your room. For each month that you refrain from taking life, write che words‘ di not kill beneath the respective month Ifyou zefrain from taking lfe fr one mont, it constitute a lesser or inferior good. Ifyou refrain from taking life fora whole year, tamouncs 10-2 middling level of good, If you avoid killing for an entice lifetime, eis the highest dogree of good. If, for successive genera tions, [a family] refrains from taking lif itis the most excellent ‘of moral excellence. I pray that all wll refrain fom raking life, and that household after household will observe vegetarian fasts. The buddhas wil be filled with joy, andthe and spirits will extend their protection to you. Ac will forever cease; punishments may never need be applied; the hells will e empeied and people will for ever depart from the ‘causes [that produce] the ocean of miseries. ‘Translated by Daniel Stevenson from Zhuhong, Jiesha wen, from a longer tact known as Jiesha fansheng wen, in Lanchi ashi (Zaubong), Lianchs dashi quanfi (Taipe: Dongebu chub- anshe, 1992), pp. 3345-54