Ahimsa : Buddhism and the Vegetarian Ideal

From the Jacket :

Ahimsa means "harmlessness", carried out in thought, word or deed. A major precept of Buddhists of all denominations is to practise harmlessness. Such activity is not supposed to be theory, but a practical fact, a sacred pledge (samaya) integrated into the fibre of one's every mode of conduct on the path to enlightenment and liberation from the samsara. However, as this text elaborates, all good intent along this line falls flat in the light of the practice condoned by many Buddhists of meat consumption. Harm is thus caused to the animal butchered, to the consumers of the flesh, and to the environment we all live in. It is also a decidedly gross act of adharma to all in the society where in the Buddhist practitioner that consumes animal products resides, as clearly explained in this book.

It is that Buddhists whole-heartedly spurn all considerations of meat toxins in their bodily environments, to actively espouse the cause of true harmlessness in all that they do; and to act as Bodhisattvas by teaching all how to compassionate through not killing or harming their animal brethren. The reasons are clear as to the way to be truly compassionate, as all Buddhists should be. Read, learn, observe your true motives in everything you do; desist from harmful actions, and thereby grow and become Bodhisattvas and Buddhas at the end of it all.

About the Author:

An Australian citizen, Bodo Balsys was born in Germany in 1949. He was first awakened to the dharma by the appearance of an enlightened teacher in his third eye when he was eighteen. This was the consequence of an aeonic long friendship upon the path of enlightenment. Each life being sequenced as part of a progressive educational outpouring for the liberation of the all. Since the early 1970's Bodo has researched, written upon, and taught in most fields of the dharma, specifically in the way it unfolds through the clear light of meditative perspicuity. His early writings were concerned with explaining various esoteric subjects, such as the nature of the path to liberation by following the curricula of the council of Bodhisattvas. In 1996 he gained a degree in science from the University of Western Sydney.

The purpose of this book is to try to better inform those Buddhists that consume their brothers of animal kingdom as the reasons why they should try to refrain.

I apologise for any inner turmoil that may be evoked in the reader in response to the content of this short treatise. However, it is indicative that such readers are at least considerate enough to care. In any case if such emotions are stirred, it can be said that if the immediate (albeit transient) pain is enough to produce a response of change within the reader, in order to save the life of even one animal, then the writing will not be in vain.

I understand they there are many social mores and customs inbred in all people. These are generally well entrenched and accordingly govern the live of those born into that society. This does not mean that change is not possible, and indeed history abounds with the stories to how such changes have perpetually happened in all societies. Change is inevitable, it is one of the key pillars of the Buddha dharma, and indeed, is a must in this arena of compassionate concern. There are many reasons for this, as are given below.

This writing is dedicated to all those who are willing to think and act compassionately. Its focus is necessarily slanted towards Tibetan Buddhist monks because they have set their sights high in spreading their dharma to the West, and thus inadvertently and rightfully so have purported themselves as teachers in many arenas. Their rich culture and teachings on wisdom and compassion are examples that many in the West are inspired by, apart from this major problem of a seeming hypocritical stance with respect to their four-footed brothers.

If Tibetans wish rightly and ethically to educate people then all from of hypocrisy must go. They must therefore sacrifice aspects of their customs and personal desires in relation to their eating habits. They would then be setting an admirable example, sounding out a great massage for the world at large. Particularly so for the ever growing number of western Buddhists, who continue to seek guidance from their Tibetan teachers and who inevitably pose the question, “Should we be vegetarian?” it would heal a great wound that is being carved by the erroneous responses given to them.

If we are to root out all ignorance we must educate rightly all whom seek to develop bodhicitta. Rather than encouraging apathy through submissive responses, let us deliver the message loudly and clearly, that needless killing and suffering is wrong. In doing so let us being to open the gateways of compassionate understanding in the whole of humanity and work to create a world where needless killing does not occur. It must start with the most living and compassionate being on Earth, those whom have devoted their existence to relive the suffering of all sentient beings, those beings whom have placed the evocation of harmlessness and compassion at the forefront of their lives. As we strive to relieve all forms of suffering: that being the greatest calling of our lives, let us give to each other all the encouragement and knowledge and inside to do so.

This book is in the form of a compassionate plea that calls upon Buddhists to utilise their power and influence to the greatest means possible. So may it be that our compassionate understanding is expanded and the strength and power of the Buddha’s way is purified and energised for many millenniums to come.

May we all continue to grow infinitely in wisdom and compassion and walk the Bodhisattva Way.