David N. Snyder wrote:
And there you have it: "No moral high ground for not eating meat and killing and eating plants instead of animals." Vegans can no longer justify their botanical butchery by claiming that it does no harm. When vegans rip plants up from their roots, cut them up, slice them and dice them, they are doing as much harm to living creatures as those slicing-up a fish, or throwing a lobster or clam into a pot of boiling water, dipping them in butter and sliding them down their gullets.
Not sure if you are being sarcastic, but in case you are not; I think you are confusing Jain ethics with Buddhist ethics again. There is no 'soul' in plants or animals or humans. Plants are not part of the Buddhist cosmology. You cannot get reborn as a plant (according to Buddhism). In Buddhism killing of animals is frowned upon and whether that calls for a omnivore, flexitarian, vegetarian, or vegan diet is up to the practitioner to decide, but in general Buddhist ahimsa values not killing living beings such as animals but does not put plants at this same level. You frequently mention about the sentience and consciousness of plants; have you considered the Jain path? I mean that seriously, not being rude (I know it can be hard to see tone in the written word).
Our Digestive tracts is very similar to animals who eat plants, unlike Carnivores who have a very short one so that meat does not decay in the intestinal tract.
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This study says a lot about what are the natural foods for us.
having said that consuming meat of ruminant animals, creates the demand for such animals to be bred, this leads to more deforestation hence more global warming and methane gases from ruminant animals like cows contribute 20% of methane gas in the world.
Also would we eat meat if we have to kill it ourselves in this time and age? Yes Theravadan monks eat anything, but these are holy monks who hold so many vows and they have pure conduct and practice detachment, what do we do , we just indulge in our sense mostly. So there is a huge difference i a Buddha eating meat, a monk eating meat and lay person eating meat.
Have any of us been to abbatoirs to witness animals being killed, these are sentient beings too. One day we also can take an animal rebirth too, do we want to go in that manner?
This is a funny but insightful video
Where on earth do people think meat comes from, some mythical meat tree?
http://blog.tsemtulku.com/tsem-tulku-ri ... video.html
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Lord Mahavir and His Teachings Home » Jainism - Simplified » Lord Mahavir and His Teachings
Lord Mahavir was the twenty fourth and last Tirthankara of the Jain religion of this era. According to Jain philosophy, all Tirthankaras were human beings but they attained a state of perfection or enlightenment through meditation and self-realization. The Jains thus consider these “perfect supreme beings” as God. The concept of God as a creator, protector, and destroyer of the universe does not exist in Jainism. Also the idea of God's reincarnation as a human being to destroy the demons is not accepted in Jainism.
Lord Mahavir was born on the thirteenth day of rising moon of Chaitra month, in 599 B.C. in the state of Bihar, India. This day falls in the month of April as per Gregorian calendar. His birthday is celebrated as Mahavir Jayanti each year.
Mahavir was a prince and was given the name Vardhaman by his parents. Being the son of a king, he had many worldly pleasures, comforts, and services at his command. But at the age of thirty, he left his family and royal household, gave up the worldly possessions, and become a monk in search of a solution to eliminate pain, sorrow, and sufferings.
Mahavir spent the next twelve and half years in deep silence and meditation with an to conquer his desires, feelings, and attachments. He carefully avoided harming or annoying other living beings including animals, birds, and plants. He also went without food for long periods. He was calm and peaceful when faced with unbearable hardships. These qualities earned him the name Mahavir, meaning very brave and courageous. During this period, his spiritual powers fully developed and at the end he was able to reach a stage of absolute realization of self. This realization is known as keval jnana or the perfect enlightenment.
Mahavir spent the next thirty years travelling on bare foot across India preaching people the eternal truth that he had realized. The ultimate objective of his teaching was how one can attain total freedom from the cycle of birth, life, pain, misery, and death, and achieve the permanent state of bliss. This is also known as liberation, nirvana, absolute freedom, or Moksha.
Mahavir explained that since eternity, every living being (soul) due to its ignorance is fettered by karma. These karmic atoms are continuously accumulated by our good or bad deeds. Under the influence of karma, the soul is habituated to seek pleasures in materialistic belongings and possessions. This is the deep-rooted cause of self-centered violent thoughts, deeds, anger, hatred, greed, and other such vices. These result in further accumulation of karmas.
Mahavir preached that right faith (samyak darshana), right knowledge (samyak jnana), and right conduct (samyak charitra) together were the real path to free the soul from the bondage of karma.
The Five Pillars of Jainism
not to cause harm to any living beings
to speak the harmless truth only
NON STEALING (ASTEYA)
not to take anything not properly given
not to indulge in sexual pleasures
NON POSSESSION/ NON ATTACHMENT (APARIGRAHA)