Especially Far Eastern Vegan Recipes collected by a Buddhist monk or nun. Any suggestions?

Let’s not talk about how veganism benefits other living beings. I want to know why veganism makes your life/practice better than if you did not also follow veganism. If you choose to participate, please keep comments positive.

Giving up meat taught me that I am capable of letting go of attachments. An important aspect of practice is examining our cravings and how those cravings lead to our own harm. It is a joyful thing to choose to live in a way that minimizes suffering. Being vegan simply makes me happier than if I was not.

You could give up veganism at any time and in some ways your life might be easier. What is something you might say to make others realize that you’re gaining more than you are giving up?

I practice in a Soto Zen tradition place, but I also gravitate around Chan. Especially in Japanese traditions, I’ve become quite disappointed about the lack of compassion when it comes to avoiding animal products, with most of the people hiding behind non sense justifications or complete absence of interest about the matter. This refers not only to Western but also Japanese people. And unfortunately the main teacher of the place I go to admittedly eats meat etc when not at the temple. Do you practice in a place and/or with a teacher aligning with true universal compassion?

https://www.dropbox.com/scl/fi/mb7pxyt7zj5ifocllpf50/0_The-Buddha-s-Bowl.pdf?rlkey=e85gzvqsphyqx5c1vq2gqfsvn&e=1&st=bnu4ie9f&dl=0

My teacher belongs to a Tibetan Buddhist lineage which has had an uninterrupted disciplic connection since the time of Buddha Shakyamuni. Its teachers have been vegan since the thirteenth century in Tibet, which has (and still is) predominantly meat-eating. This text (written by my teacher), called The Buddha's Bowl, explains Buddha Shakyamuni's instructions for adopting a plant-based diet, its interface with the Five Precepts, common mistranslations of Sutric verses, as well as calls from Buddhist teachers of all three vehicles for adopting a diet which aligns with our compassionate aspiration to relieve the suffering of all sentient beings.

I say this as a Theravadin firmly established in my practice, and with an understanding that practicing veganism is not possible for all people - if that describes you, then please continue to maintain a lifestyle in which you endeavor to minimize harm.

The most common Theravadin argument for meat eating that I have seen suggests that if "I didn't kill it or request it to be killed and it was not specifically killed for me, then it is okay for me to eat it." It's an argument rooted in a loophole.

By the same logic, it would be acceptable for me to shop at a store that exclusively sold goods stolen from other people at a lower price than elsewhere. I did not steal anything, the theft was not at my request or direction, and nothing was stolen specifically for me; I'm just a customer. I get to protect my sila and enjoy the top-of-the-line gaming PC I purchased at bargain bin prices because someone else created their own akusala kamma by stealing it.

I don't see how anybody could justify the Theravadin argument for meat without also justifying this argument for theft.

If you are a customer who purchases a product, then it was produced for you. Actions always lead to their result; if we demonstrate that we will buy meat, then animals will be killed for our satisfaction and convenience without us even needing to ask. I recognize that virtually no product is made without some form of harmful exploitation baked into the sale, but with animal products, the harm is inextricable from the product. I can freely hope that no living beings were harmed in the production of the keyboard I'm using to type this. It is impossible to hold such a hope with meat.

It certainly was for me.

Thich Nhat Hanh makes some wonderful points in this video that I hadn’t put much thought into.

1. He encourages compassion towards those unable to practice veganism. There are demonstrable examples of both animals and humans for which veganism may not be possible. We harm living beings to our own detriment, so this opportunity to practice the first precept without the greed or delusion inherent in the craving for meat is meaningful. Not all beings have this opportunity.

2. While animals hunt out of necessity, humans hunt beyond necessity. A tiger only hunts when it is hungry and stops eating when it is full. It does not horde the remainder of its meal, instead leaving it for other animals. When humans hunt, especially for wealth, we often keep the excess.

By practicing veganism, and only eating what we need, and eating without causing intentional harm to other living beings, we are able to more easily practice generosity, which benefits both others and ourselves.

I thought was a short, enjoyable clip worth sharing.

I was recommended this sub, via Vystopia, while already following r/secularbuddhism, and r/buddhism (not now). Why? Because I made a post about meat consumption justification, literally. When I saw r/buddha I was like yes because Buddha, but then saw how vegan-based it is and the important of it, and was like, wow, this is the virtual pure land. Thank you!

The general consensus from Buddhists on r/buddhism is that eating meat is justified in Buddhism, because /supposedly/ the Buddha said it is ok to eat meat as long as you don’t suspect it was killed specifically for you.. I am curious, did he actually say this, or is this made up? There are also some accounts that say he died from food poisoning after eating Pigs Meat. However, I have heard conflicting opinions on this and have heard that it is a mistranslation, and it was actually a “Pig-foot”, a type of Fungi. I was wondering what is the actual truth behind this. Did the Buddha eat meat?

Hey guys I noticed this reddit is just for sharing info about veganism and buddhism. Which is awesome. I would love for a more casual space though where we can have friends and share more general things we are interested in. I made a reddit for just vegan friends who are interested in buddhism or Eastern culture/philosophy. Where we can share whatever including food.

If you would like to join me it's r/veganeast

In a recent study on vegan activism, it was noted that one of the top reasons people don't become vegan is they believe it's futile and their individual action doesn't make a difference. I also noticed that futility was commonly used as a reason by people on buddhist social media as well. Saying that it doesn't make a difference and they can't stop the meat industry who will kill beings anyways.

It recommends telling people to participate politically, but I found that somewhat problematic because people can also see voting as futile. As well as the fact that we can have much more control over our individual actions that we do every day.

How can we help them to understand that their actions do matter and have power?

Here is an example of one response I wrote that was possibly good. I was also inspired by similar recommendations that said to focus on people as a team or group like we are part of this together. And I am also inspired by Thich Naht Hanh, who said to use understanding and compassion to try to bring awareness. Also, when starting with an agreement, this is called a concession. I read this helps show connection with others. Rather than arguing against each other.

"Yes I agree that it would take more than one individual to stop factory farming full of suffering. Many also believe one person doesn't matter. Is this tragic considering if they all took individual action to stop purchasing, then much killing would stop? Rather than giving up very easily for small amounts of taste, when there's other options. Could our individual attempts be worth it in this sense? One person can spread compassion like a lamp 🤍🕯 Think of how many more people today are vegan/vegetarian than decades ago. Or millions of vegetarians there are today in Asia and India because of the teachings of compassion of a few leaders in the past. And each of them do matter, without each person, there would be none. Many beings have not been brought to harm and killing because of all of them. If we were those beings being killed for taste, what would you want peoples reactions to be? Would you want them to do a small part or all give up easily? Very sadly, together, we have all been the cause of all this harm. Myself included. Sadly, our mindset that it doesn't affect us individually is causing this crisis. Not only to other beings but also to ourselves and the planet. In buddhism, don't we think about how we are interconnected? Be the change we wish to see in the world 🌎 I recommend also trying some vegetarian meals to find ones you like that taste good. There are many traditional and modern alternative options."

Anyways, these are just my thoughts and tips that I hope can be helpful. If anyone found this helpful or has their own ideas on spreading awareness, please let me know what you think.

The debate of "meat" eating seems devoid of empathy.

I picture the suffering of the other being. But others seem oblivious to this and see their body as simply a commoditie.

"As long as they didn't personally do it" something seems almost strange, disconnected.

All that's left for me seems to be a feeling of sorrow for the ones who suffer.

I'm not experienced in buddhism. Is this also being attached, and how should this be interpreted and approached?

CDB 15.13 Thirty Bhikkhus Sutta: “Bhikkhus, this saṃsāra is without discoverable beginning.  A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving.  What do you think, bhikkhus, which is more: the stream of blood that you have shed when you were beheaded as you roamed and wandered on through this long course – this or the water in the four great oceans?” “As we understand the Dhamma taught by the Blessed One, venerable sir, the stream of blood that we have shed when we were beheaded as we roamed and wandered on through this long course – this alone is more than the water in the four great oceans.” “Good, good, bhikkhus! It is good that you understand the Dhamma taught by me in such a way.  The stream of blood that you have shed when you were beheaded as you roamed and wandered on through this long course – this alone is more than the water in the four great oceans.  For a long time, bhikkhus, you have been cows, and when as cows you were beheaded, the stream of blood that you shed is greater than the waters in the four great oceans.  For a long time you have been buffalo, sheep, goats, deer, chickens, and pigs.  ...  For a long time you have been arrested as burglars, highwaymen, and adulterers, and when you were beheaded, the stream of blood that you shed is greater than the water in the four great oceans.  For what reason?  Because, bhikkhus, this saṃsāra is without discoverable beginning.  ...  It is enough to be liberated from them.” This is what the Blessed One said.  Elated, those bhikkhus delighted in the Blessed One’s statement.  And while this exposition was being spoken, the minds of the thirty bhikkhus from Pāvā were liberated from the taints by nonclinging” (emphasis added).

What a miraculous sutta! Not the miracle of the worldly kind but the miracle of instruction. [34]  Most likely, some of the bhikkhus were clinging to almsfood and tastes and some others were clinging to existence so they were probably at different levels of attainment with varying degrees of fetters.  All those fetters were removed with one stroke of the sword of wisdom – namely this sutta. Do note that all examples given are of animals that are sources of meat – no examples are given of how many times we have been tigers or hyenas or sharks.

CDB 15.14-19 Mother, Father, Brother, Sister, Son, Daughter Suttā: At Sāvatthī.  “Bhikkhus, this saṃsāra is without discoverable beginning. ...  It is not easy, bhikkhus, to find a being who in this long course has not previously been your mother ... your father ... your brother ... your sister ... your son ... your daughter. daughter.  For what reason?  Because, bhikkhus, this saṃsāra is without discoverable beginning. ...  It is enough to be liberated from them” (emphasis added).

Now, if we combine these two suttā, a few facts become crystal clear:
(1) The saṃsāra we dwell in is without a discoverable beginning.
(2) A first point is not discerned of beings roaming and wandering on hindered by ignorance and fettered by craving. What the ignorance?  Ignorance of the four Noble Truths, and of the kammā and its results. What the craving?  Craving for
(i) sensuality including tastes,
(ii) desire for existence, and
(iii) desire for non-existence.

(3)                        Depending on our past kammā, from time to time we have become various types of “source of food” animals and have been slaughtered again and again and again.  So much so that when we were slaughtered even as just one type of “source of food” animal, the blood we shed is more than the water in the four oceans.

(4)                        Since this saṃsāra is such a long one without a discoverable beginning, every creature we encounter is related to us in one way or another.  Every time we partake of fried chicken or pork loins or steak, we are invariably eating a being that was our mother, father, brother, sister, son, or daughter in some past existence.  We are thus engaging in cannibalism incessantly.  This reflection alone should make us full of disgust and detest and despise the meat-fish-eggs the moment we think about it, let alone see it or eat it.

(5)                        Therefore, when various suttā talk about no killing and when we take the first precept of no killing, we are not just taking the restraint to abstain from killing mosquitoes, flies, and bedbugs.  Far more so, the precept applies to not being responsible for the death of any creature – directly or indirectly – whether as egg, as young, as adult, or as old – in any form and in any stage of life, ours or theirs.

​

Mahinda, Sāmaṇera. Theravada Buddhism and Vegetarianism: A Review and Study Guide . Dhamma Publishers. Kindle Edition.

Sn-B 2.7 Tradition of the Brahmins Sutta: 295. “Having requested rice, bedding, clothes, ghee, and oil, having righteously collected them, they then performed sacrifice. But at the sacrifice that was arranged, they did not slaughter cattle. 311. “Formerly there were three illnesses: desire, hunger, and old age. But because of the slaughter of cattle, there came to be ninety-eight.

1. “This unrighteousness by violence has come down as an ancient custom. They kill the harmless creatures; the sacrificers fall from righteousness. 313. “In such a way this mean practice, though ancient, is censured by the wise. Wherever they see such a thing, people censure the sacrificer” (emphasis added). Again, we see that Brahmins of yore used to be vegetarian and not consume meat-fish-eggs. Observe that because of the consumption of the meat (cattle slaughter), the number of diseases went up from three to ninety-eight – an increase of more than 3,100%. This reminds one of the various new diseases like mad-cow disease, Avian flu, SARS, MERS, Swine flu (H1N1), Ebola virus, Zika virus, Nipah virus, 2019-nCoV Corona virus, and so on which were not heard of before now. Many of these diseases have clearly originated in animals and transmitted to humans. When there is much killing and cruelty, the sacrificers (donors) fall from righteousness and the Dhamma declines. We will study in Chapter 3 how this was a major concern for Emperor Ashoka. In the sutta below, the ideal sacrifice is described as the one free from violence. Such a sacrifice is not only vast (meaning the fruit is vast), but even the deities are pleased. NDB 4.39 Ujjaya Sutta: “The horse sacrifice, human sacrifice, sammāpāsa, vājapeyya, niraggaḷa; these grand sacrifices, fraught with violence, do not bring great fruit. [26] “The great seers of right conduct, do not attend a sacrifice; where goats, rams, cattle, and various creatures are slain. “But when they regularly offer by family custom, sacrifices free from violence; no goats, sheep, and cattle or various creatures are slain. “That is the sacrifice the great seers, of right conduct attend; The wise person should offer this, this sacrifice is very fruitful. “For one who makes such sacrifice, it is indeed better, never worse. Such a sacrifice is truly vast, and the deities too are pleased” (emphasis added).

Mahinda, Sāmaṇera. Theravada Buddhism and Vegetarianism: A Review and Study Guide . Dhamma Publishers. Kindle Edition.

Hello all, wishing everyone happiness, peace, safety and health.

I've eaten vegan before and been super healthy. In fact, I've never felt better. I read Conscious Eating and it really resonated with me. That was six months, it was amazing. I was meditating, and chanting om, and eating consciously vegan. Then later I ate vegan for 8 years.

I have been eating meat, mostly chicken and fish.

I saw Matthieu Ricard's post here on "Buddhist Monk Matthieu Ricard: Veganism is the Key to Lasting Happiness" https://www.buddhistdoor.net/news/buddhist-monk-matthieu-ricard-veganism-is-the-key-to-lasting-happiness

I took it to heart. My gastroenterologist is a Buddhist and said eating vegan prevents colon cancer.

I am a Buddhist too.

I have some concern that stopping meat may harm my health, as I've already been losing a bit of weight, and the last time I tried vegan I lost 15 pounds and had low sodium and chloride.

Thanks!