LonesomeYogurt wrote:We all know that this is true. Placing dead flesh in your mouth is definitely allowable in Buddhism.
I wasn't talking about eating meat there thanks
LonesomeYogurt wrote:But what you have failed to answer is the larger question: If the practice of eating meat causes suffering in both humans and animals, and we as Buddhists know that this is the case, can we have omnivorous diets while still maintaining our compassion and good will towards all beings?
you have obviously replied to something without reading it fully.
the only actual argument that could be supported within Buddhism is for a flexitarian type diet. eating vegetarian food when of your own design (bought/sought and made oneself) and eating meat when the food is offered such as as a guest at someone's home, so you are not inconveniencing them with special dietary needs not medically needed. this neither adopts the monastic rules nor goes against wrong livelihood; but then again eating a meat based diet does not specifically go against wrong livelihood as you are not making your living through that means, although if one is basing their argument on ahimsa - harmlessness (put down the stick and sword) the supply and demand argument is a valid one to make so long as it doesn't dictate onto others which would render the effacement regarding views (only this is correct) useless.
The maintaining of compassion is not dictated by diet and is not compromised by eating meat, if someone offers another food, and they are grateful for the work and sacrifice & reflective of the suffering of all beings involved that made the meal and for them to allay their hunger possible, then it is fine, there are other sources of meat than the abattoir BTW.
LonesomeYogurt wrote:Everyone agrees you can eat meat; I'm asking whether or not you should.
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You don't actually know my eating habits, so best not guess!
I am pointing out it is best not to use rules of which there is only a cursory knowledge of because there are several thing which should be bore in mind regarding the rules which obviously are not being considered, such as the actual reasons for laying down rules, so what some have failed to notice is that the rules are not only a rule line as found in the patimokkha matika!
Blog, Suttas, Aj Chah, Facebook.
He who knows only his own side of the case knows little of that. His reasons may be good, and no one may have been able to refute them.
But if he is equally unable to refute the reasons on the opposite side, if he does not so much as know what they are, he has no ground for preferring either opinion …
...
He must be able to hear them from persons who actually believe them … he must know them in their most plausible and persuasive form.
John Stuart Mill