Practise Ahimsa, save animals from slaughter
By K.K.S. Perera
"He who, seeking his
own happiness, kills or causes to kill beings who also long for
happiness, will not find happiness after death". Dhammapada.
A leading hotelier catering to the up-end customer base in the city
believes there is an increase in the number of young people who shun
fish and meat dishes: they go for a non-meat menu. However, the display
of live crustaceans in super class eateries patronised by super-rich has
attracted a large number of diners as well. A large majority of
Buddhists are now meat-eaters who seek protection under ill-understood
tenets; 'loop-holes' and prejudices.
 The ability of plant-based food to intensify the immunity control in
children, apart from other benefits of sticking to vegetarianism has
been emphasised by medical specialists. Levels of IQ, as high as 110-130
among vegetarian children, have been established.
Restaurants
Vegetarian restaurants inside shopping malls in non-Buddhist
countries in the West, as per a survey, have increased significantly in
the recent years.
The US Nutritional Association, in their year-book report for 2009,
highlights that a well-organised vegetarian consumption is acceptable
with all age groups.
As reported, their findings confirm the inclusion of expectant
mothers, young adults and children as well.
But, today, what we really propose to discuss here is the adverse
effects of Abhayadana or freeing animals from slaughter houses, based on
a story personally experienced by the writer.
It was a Poya day; this happened at a temple in the city. Releasing
of a herd of cows from a slaughter house got underway as scheduled. Two
lorry loads of cattle were driven into the temple premises by the owners
of a slaughter house immediately after the mid-day meal.
Excited
The highly excited devotees, especially the females rushed to the
location for reserving an animal for rescue under their name. As
announced over the public address system, the animals who escaped death
were to be donated to an establishment for distribution among farming
community in a remote area. The traumatised creatures including pregnant
cows, old females, calves and aged bulls, looking famished and starved
for days were unloaded. The owner's representative arrived in a luxury
vehicle and was seen talking to dayakes of the temple. With an idea of
learning more about the meritorious act of abhayadhana, I approached the
man who looked a wealthy businessman, for a casual chat and I introduced
myself before inquiring for his identity.
He said he was only working for his boss who is the owner of the main
slaughter house in the city, and that he came to deliver the order of
some 40 animals and collect payment. He further stated that though a
poya with no slaughtering it was a busy day with several more temples to
be visited. According to what I gathered, prompt delivery is vital to
prevent competitors from entering and grabbing the orders.
The truth is, apart from them, the sole licensee for slaughtering in
the city, there are quite few others who do not run slaughter houses but
cater to temples for abhayadhana programs by transporting animals
collected from distant places a day prior to Poya, as it has been proved
a lucrative business.
Shortage
I posed a question, "So you will run out of supplies for the next
couple of days creating a severe shortage of beef for consumption." He
desisted answering for obvious reasons. I missed an opportunity of
receiving more information from the man in the trade, as counting,
handing over and making payments commenced with the involvement of
Dayakes and the Upasaka/upasikas.
However, as my speculation grew with this unbelievable but
'interesting' story; subsequently, I approached some who were directly
involved in the business: let me share my observations and findings as
follows.
Cattle slaughter and supplying for 'abhayadana' are two separate
lines of businesses operating independent of one another. The real
butcher carries a separate 'stock' of animals, especially selected for
temples for Abhayadana; they being mainly the types described above.
They ensure, in their normal business an uninterrupted supply of beef to
their customers, namely the meat stalls, hotels and supermarkets with
exact quantities on order.
In case of an unexpected high demand by freeing campaigns, an animal
would be transferred out of the main stock for the lucrative 'save from
slaughter', but replaced with another unlucky being.
The non-butcher kind traders supply only to the 'Abhyadana market';
it generates greater profits than with slaughter due to the fact that
the emotionally driven and compassionate devotees seeing the calves, old
animals and pregnant cows, that the unscrupulous man deliberately
selects to deceive the upasakas who trust the animals are from the death
row, and they lavishly pay any unusually high price that the 'butcher'
quotes. The enhanced profits or bonuses that the butcher earns through
this 'side-business' certainly, will make the butcher richer. Isn't it
an indirect encouragement for the industry to develop the business and
offer competitive prices in the meat trade, which in turn generates
increased demand for the product, resulting in more slaughter?
Total abstinence
Daily, in the city of Colombo alone, and in licensed butcheries an
average of 400 to 500 cattle heads are slaughtered in addition to
another 150 to 200 by illegal slaughtering.
Ahimsa or non-violence and Metta are basic tenets of Dhamma, which
the Buddha sought to put an end to suffering.
The practice of vegetarianism would therefore seems basic to
Buddhism. The Buddha categorically prohibited eating flesh of any animal
that was "seen, heard or suspected" to have been killed specifically for
the benefit of monks - Jivaka Sutta, Majjhima Nikaya 55; misperception
has been created over the meaning of 'intentional'.
Although this should be clear enough, A distinction has been sought
to be drawn between the intentional act of depriving a living being of
life, and consuming the flesh of an animal that is already dead.
-"Let him not destroy, or cause to be destroyed, any life at all, nor
sanction the acts of those who do so.
Let him refrain from even hurting any creature, both those that are
strong and those that tremble in the world".
- Sutta-Nipata
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