Here's some Sutra/Commentary/Articles references on various differing views...From the Brahmajala Sutra
http://www.ymba.org/bns/bnsframe.htmFrom the Shurangama Sutra
3. On Eating Meat
A disciple of the Buddha must not deliberately eat meat. He should not eat the flesh of any sentient being. The meat-eater forfeits the seed of Great Compassion, severs the seed of the Buddha Nature and causes [animals and transcendental] beings to avoid him. Those who do so are guilty of countless offenses. Therefore, Bodhisattvas should not eat the flesh of any sentient beings whatsoever. If instead, he deliberately eats meat, he commits a secondary offense. (43)
4. On Five Pungent Herbs
A disciple of the Buddha should not eat the five pungent herbs -- garlic, chives, leeks, onions, and asafoetida. (44) This is so even if they are added as flavoring to other main dishes. (45) Hence, if he deliberately does so, he commits a secondary offense.
"Ananda, all beings can live if they eat what is fresh, and they will die if they take poison. Beings who seek Samadhi should refrain from eating five pungent plants of this world. If these five are eaten cooked, they increase one's sexual desire; if they are eaten raw, they increase one's anger. Therefore, even if people in this world who eat pungent plants can expound the twelve divisions of the Sutra canon, the gods and immortals of the ten directions will stay far away from them because they smell so bad. However, after they eat these things the hungry ghosts will hover around and kiss their lips. Being always in the presence of ghosts, their blessings and virtue will dissolve as the days go by, and they will experience no lasting benefit. People who eat pungent plants and also cultivate Samadhi will not be protected by the Bodhisattvas, gods, immortals, or good spirits of the ten directions; therefore, the tremendously powerful demon kings, able to do as they please, will appear in the body of a Buddha and speak Dharma for them, denouncing the precepts and praising lust, rage, and delusion. When their lives end, these people will join the retinue of demon kings. When they use up their blessings as demons, they will fall into the unintermittent hell. Ananda, those who cultivate for Bodhi should never eat the five pungent plants. This is the first of the gradual stages of cultivation.
http://online.sfsu.edu/~rone/Buddhism/S ... uotes.htmlFrom the Lankavatara Sutrahttp://lirs.ru/do/lanka_eng/lanka-chapter-4.htm#chap8
"Purna, thought and love become bound together so that people love each other and cannot bear to be apart. As a result, ceaseless successive births of parents, children, and grandchildren occur in this world. And the basis for all that is desire and greed.
4p 38-39 "Greed and emotional love feed on one another until the greed becomes insatiable. The result of that in this world is the tendency of egg-born, womb-born, moisture-born, and transformation-born beings to devour one another to the extent that their strength permits. The basis for all that is killing and greed.
4p 40 "Suppose a person eats a sheep. The sheep dies and becomes a person; the person dies and becomes a sheep, The same applies in all rebirths among the ten categories. Through death after death and birth after birth, they eat each other. The evil karma one is born with continues to the bounds of the future. The basis for all that is stealing and greed.
4p 42 "‘You owe me a life; I must repay my debt to you.’ Due to such causes and conditions we pass through hundreds of thousands of eons in sustained cycle of birth and death.
6p 20 "After my cessation, in the Dharma-ending Age, these hordes of ghosts and spirits will abound, spreading like wildfire as they argue that eating meat will bring one to the Bodhi Way.
6p 20-21 "Ananda, I permit the Bhikshus to eat five kinds of pure meat. This meat is actually a transformation brought into being by my spiritual powers. It basically has no life-force.
Those of you Brahmans who live in a climate so hot and humid, and on such sandy and rocky land, that vegetables will not grow; therefore, I have had to assist you with spiritual powers and compassion.
Because of this magnanimous kindness and compassion, this so-called meat suits your taste.
After my extinction, how can those who eat the flesh of beings be called the disciples of Shakya?
6p 22 "You should know that these people who eat meat may gain some awareness and may seem to be in samadhi, but they are all great rakshasas. When their retribution ends, they are bound to sink into the bitter sea of birth and death.
They are not disciples of the Buddha. Such people as these kill and eat one another in a never-ending cycle. How can such people transcend the Triple Realm?
6p 23 "When you teach people of the world to cultivate samadhi, they must also cut off killing. This is the second clear and decisive instruction on purity given by the Thus Come Ones, the Buddhas of the Past, World Honored Ones.
Some links:On Stopping KillingOn Not Eating MeatAnimal Friendly Cultural Heritage and Royal Decrees in the Legal History of Sri LankaTHE FIRST PRECEPT: REVERENCE FOR LIFEhttp://www.shabkar.org/index.htm
http://www.dharmaweb.org/index.php/Dr._ ... _Practices
One should not judge the purity or impurity of man simply by observing what he eats.
In the Amagandha Sutta, the Buddha said:
'Neither meat, nor fasting, nor nakedness, Nor shaven heads, nor matted hair, nor dirt, Nor rough skins, nor fire-worshipping, Nor all the penances here in this world, Nor hymns, nor oblation, nor sacrifice, Nor feasts of the season, Will purify a man overcome with doubt.'
Taking fish and meat by itself does not make a man become impure. A man makes himself impure by bigotry, deceit, envy, self-exaltation, disparagement and other evil intentions. Through his own evil thoughts and actions, man makes himself impure. There is no strict rule in Buddhism that the followers of the Buddha should not take fish and meat. The only advice given by the Buddha is that they should not be involved in killing intentionally or they should not ask others to kill any living being for them. However, those who take vegetable food and abstain from animal flesh are praiseworthy. Though the Buddha did not advocate vegetarianism for the monks, He did advise the monks to avoid taking ten kinds of meat for their self respect and protection. They are: humans, elephants, horses, dogs, snakes, lions, tigers, leopards, bears hyenas. Some animals attack people when they smell the flesh of their own kind. (Vinaya Pitaka) When the Buddha was asked to introduce vegetarianism amongst His disciples, the Buddha refused to do so. As Buddhism is a free religion, His advice was to leave the decision regarding vegetarianism to the individual disciple. It clearly shows that the Buddha had not considered this as a very important religious observance. The Buddha did not mention anything about vegetarianism for the lay Buddhists in His Teaching. Jivaka Komarabhacca, the doctor, discussed this controversial issue with the Buddha: 'Lord, I have heard that animals are slaughtered on purpose for the recluse Gotama, and that the recluse Gotama knowingly eats the meat killed on purpose for him. Lord, do those who say animals are slaughtered on purpose for the recluse Gotama, and the recluse Gotama knowingly eats the meat killed on purpose for. Do they falsely accuse the Buddha? Or do they speak the truth? Are your declaration and supplementary declarations not thus subject to be ridiculed by others in any manner?'
'Jivaka, those who say: 'Animals are slaughtered on purpose for the recluse Gotama, and the recluse Gotama knowingly eats the meat killed on purpose for him', do not say according to what I have declared, and they falsely accuse me. Jivaka, I have declared that one should not make use of meat it is seen, heard or suspected to have been killed on purpose for a monk. I allow the monks meat that is quite pure in three respects: if it is not seen, heard or suspected to have been killed on purpose for a monk.' (Jivaka Sutta) In certain countries, the followers of the Mahayana school of Buddhism are strict vegetarians. While appreciating their observance in the name of religion, we should like to point out that they should not condemn those who are not vegetarians. They must remember that there is no precept in the original Teachings of the Buddha that requires all Buddhists to be vegetarians. We must realize that Buddhism is known as the Middle Path. It is a liberal religion and the Buddha's advice was that it is not necessary to go to extremes to practise His Teachings. Vegetarianism alone does not help a man to cultivate his humane qualities. There are kind, humble, polite and religious people amongst non-vegetarians. Therefore, one should not condone the statement that a pure, religious man must practise vegetarianism.
On the other hand, if anybody thinks that people cannot have a healthy life without taking fish and meat, it does not necessarily follow that they are correct since there are millions of pure vegetarians all over the world who are stronger and healthier than the meat-eaters. People who criticize Buddhists who eat meat do not understand the Buddhist attitude towards food. A living being needs nourishment. We eat to live. As such a human being should supply his body with the food it needs to keep him healthy and to give him energy to work. However, as a result of increasing wealth, more and more people, especially in developed countries, eat simply to satisfy their palates. If one craves after any kind of food, or kills to satisfy his greed for meat, this is wrong. But if one eats without greed and without directly being involved in the act of killing but merely to sustain the physical body, he is practising self restraint.
http://www.lioncity.net/buddhism/index. ... opic=25324Jivaka SuttaVegetarianismBuddhism and Vegetarianism
Sakya Pandita Kunga Gyaltsen Pal Zangpo, lord of omniscience, who's a vegetarian, wrote in "A Clear Differentiation of the Three Codes" (sDom gsum rab dbye):
"Disciples may partake of meat that is pure in three ways; to refuse it would be one of Devadatta's austerities.
In the Great Vehicle, meat is forbidden; meat-eating, it is taught,
causes rebirth in lower destinies.
Similarly, certain differences in what is allowed and not allowed exist among the violations against the codes of the Great-Vehicle Perfections and Mantra traditions. How could invariant sanctions and bans be reckoned
for such radically divergent systems?
It is wrong, therefore, to apply one-sidedly schemata of invariant prohibition and allowance.
There is, for instance, always a need for muck and mud in growing lotuses.
They thrive by being surrounded by rushes and the like. Other flowers have no need of these. For aquatic plants, arid soil is adverse,and wetness is hostile to dry-land plants.
Tropical flora will not grow to maturity in cold regions,not are warm lands suitable for plants that need cold.
Therefore, whatever the task may be, it will end in success if performed
in accord with its own system.
But if done in some contrary way,it will not be successful, or even if it does succeed, it is hard for it to turn out well.
Similarly, all permissions and prohibitions will be successfully achieved
if observed according to their respective systems."
Whether compassion and lovingkiness alone are sufficient for the path of enlightenment?
Sakya Pandita wrote this in the same text:
"The Sage has taught that unskilled love
and compassion also become causes
of rebirth in unhappy destinies;
it was with skilful compassion in mind"
that He called compassion a virtue."
From the late Ven Master Hsuan Hua:
For hundreds of thousands of years, the stew in the pot
Has boiled up a resentment very hard to level.
If you want to know why there are calamities and wars in the world,
Just listen to the sounds from a slaughterhouse at midnight.
Namo Amitabha Buddha!