meat eating; early Buddhism; vegetable diet; Sam jong jeong yuk(三種淨肉; practicing mind; karma; notseeing; not hearing; not suspicious
摘要
This study explores an issue of meat-eating in early Buddhism based on materials about Buddhism in South Asia. The tendency to consider a vegetable diet as an ideal diet was already burgeoning in Indian society even when Sakyamuni was alive. Early Buddhism, however, permitted a meat diet. It can be interpreted as the early Buddhism ‘permitted meat-eating boldly’ against the social atmosphere of the time. Although it taught people not to kill anything and to have mercy on everything, early Buddhism allowed a meat diet under the condition called ‘Sam-jong-jeong-yuk’ that identified three conditions for a meat diet: if people do not see the scene of slaughtering animals; if people do not hear the fact of slaughtering animals; if people are not suspicious of animals slaughtered to be served for them. Early Buddhism has the following logics for permitting a meat diet. First, Buddhism disagrees with asceticism because an ascetic life itself is meaningless unless it accompanies practicing mind. A vegetable diet was one of practicing methods of asceticism. Even though not eating meat is practiced as a way of asceticism, it is meaningless without practicing mind as well. In other words, the more important thing is the mind when you eat something rather than what you eat. Second, non-Buddhists argue that those who eat meat bear the karma of the persons who killed animals, so a meat diet should be forbidden. However, Sakyamuni thought that if people eat meat considered as pure meat in accordance with three conditions of not seeing, not hearing and not suspicious, they do not bear the karma because they do not have the will of killing life.
目次
I 問題の所在 52 II 「生臭」(āmagandha)の意味の轉換 54 III 苦行の項目としての不食肉 58 IV 三種淨肉とpaticcakamma 65 V 結語 71
