Boiled alive for killing an ant. Suffering endless demonic flagellation for trading as a butcher. According to some Buddhist writings, these are just a few of the punishments bestowed upon those who harm animals. Are such promises sincere or are they merely hollow threats intended to inculcate good conduct? Are there other non-prudential reasons for protecting animals? How do these views differ from preceding Indian traditions? These are some of the questions addressed in this paper. I will argue that the threat of a bad rebirth is a major factor in motivating Buddhists to abstain from animal cruelty. By comparing the Vinaya (both Mahāyāna and Theravāda) to the Sūtra literature I will argue that such claims may be exaggerations to motivate more compassionate conduct from Buddhist adherents. I also argue that Buddhist texts look unfavorably upon animal killing in a way unheard of in the Vedic religious tradition. Although there may be disagreement over what sort of harm may befall animal abusers, it is almost universally acknowledged amongst most Buddhist sects that animal killing is completely unacceptable. However, this pacifism lives in uneasy tension with the promise of extreme violence for impinging on these basic principles of nonviolence.
History
Publication title
Journal of Buddhist Ethics
Volume
21
Pagination
623-655
ISSN
1076-9005
Department/School
School of Humanities
Publisher
Pennsylvania State University * Department of History &Religious Studies Program
Place of publication
United States
Rights statement
Copyright 2014 Journal of Buddhist Ethics
Repository Status
Open
Socio-economic Objectives
Expanding knowledge in philosophy and religious studies