Middle Discourses 55 - eating meat
With Jīvaka
So i have heard. At one time the Buddha was staying
near Rājagaha in the Mango Grove of Jīvaka Komārabhacca.
Then Jīvaka went up to the Buddha, bowed, sat down to one
side, and said to the Buddha:
“Sir, I have heard this: ‘They slaughter living
creatures specially for the ascetic Gotama. The ascetic Gotama knowingly eats
meat prepared on purpose for him: this is a deed he caused.’ I trust that
those who say this repeat what the Buddha has said, and do not misrepresent him
with an untruth? Is their explanation in line with the teaching? Are there any
legitimate grounds for rebuke and criticism?”
“Jīvaka, those who say this do not repeat what I have said.
They misrepresent me with what is false and untrue.
In three cases I say that meat may not be eaten: it’s
seen, heard, or suspected. These are three cases in which meat may not be
eaten.
In three cases I say that meat may be eaten: it’s not
seen, heard, or suspected. These are three cases in which meat may be eaten.
Take the case of a mendicant living supported by a town or
village. They meditate spreading a heart full of love to one direction,
and to the second, and to the third, and to the fourth. In the same way above,
below, across, everywhere, all around, they spread a heart full of love to the
whole world—abundant, expansive, limitless, free of enmity and ill will. A
householder or their child approaches and invites them for the next day’s
meal. The mendicant accepts if they want.
When the night has passed, they robe up in the morning, take
their bowl and robe, and approach that householder’s home, where they sit on
the seat spread out. That householder or their child serves them with
delicious alms-food. It never occurs to them, ‘It’s so good that this
householder serves me with delicious alms-food! I hope they serve me with
such delicious alms-food in the future!’ They don’t think that. They
eat that alms-food untied, uninfatuated, unattached, seeing the drawback, and
understanding the escape.
What do you think, Jīvaka? At that time is that
mendicant intending to hurt themselves, hurt others, or hurt both?”
“No, sir.”
“Aren’t they eating blameless food at that time?”
“Yes, sir. Sir, I have heard that Brahmā abides in
love. Now, I’ve seen the Buddha with my own eyes, and it is the
Buddha who truly abides in love.”
“Any greed, hate, or delusion that might give rise to ill
will has been given up by the Realized One, cut off at the root, made like a
palm stump, obliterated, and is unable to arise in the future. If that’s
what you were referring to, I acknowledge it.”
“That’s exactly what I was referring to.”
“Take the case, Jīvaka, of a mendicant living supported by a
town or village. They meditate spreading a heart full of compassion …
They meditate spreading a heart full of rejoicing …
They meditate spreading a heart full of equanimity to one
direction, and to the second, and to the third, and to the fourth. In the
same way above, below, across, everywhere, all around, they spread a heart full
of equanimity to the whole world—abundant, expansive, limitless, free of enmity
and ill will. A householder or their child approaches and invites them for
the next day’s meal. The mendicant accepts if they want.
When the night has passed, they robe up in the morning, take
their bowl and robe, and approach that householder’s home, where they sit on
the seat spread out. That householder or their child serves them with
delicious alms-food. It never occurs to them, ‘It’s so good that this
householder serves me with delicious alms-food! I hope they serve me with
such delicious alms-food in the future!’ They don’t think that. They
eat that alms-food untied, uninfatuated, unattached, seeing the drawback, and
understanding the escape.
What do you think, Jīvaka? At that time is that
mendicant intending to hurt themselves, hurt others, or hurt both?”
“No, sir.”
“Aren’t they eating blameless food at that time?”
“Yes, sir. Sir, I have heard that Brahmā abides in
equanimity. Now, I’ve seen the Buddha with my own eyes, and it is the
Buddha who truly abides in equanimity.”
“Any greed, hate, or delusion that might give rise to
cruelty, negativity, or repulsion has been given up by the Realized One, cut
off at the root, made like a palm stump, obliterated, and is unable to arise in
the future. If that’s what you were referring to, I acknowledge it.”
“That’s exactly what I was referring to.”
“Jīvaka, anyone who slaughters a living creature specially
for the Realized One or the Realized One’s disciple makes much bad karma for
five reasons.
When they say: ‘Go, fetch that living creature,’ this
is the first reason.
When that living creature experiences pain and sadness as
it’s led along by a collar, this is the second reason.
When they say: ‘Go, slaughter that living creature,’
this is the third reason.
When that living creature experiences pain and sadness as
it’s being slaughtered, this is the fourth reason.
When they provide the Realized One or the Realized One’s
disciple with unallowable food, this is the fifth reason.
Anyone who slaughters a living creature specially for the
Realized One or the Realized One’s disciple makes much bad karma for five
reasons.”
When he had spoken, Jīvaka said to the Buddha: “It’s
incredible, sir, it’s amazing! The mendicants indeed eat allowable
food. The mendicants indeed eat blameless food. Excellent, sir!
Excellent! … From this day forth, may the Buddha remember me as a lay
follower who has gone for refuge for life.”
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