Editor's Note - This is an excerpt from the May 2004 issue of the Buddhist Wheel

Three years ago, I visited my younger sister who was living in France. Since France is known for its delicious cuisine, I looked forward to enjoying the many varieties of meats and fresh vegetables grown in French soil. While shopping in French supermarkets, I became aware of the mad cow disease epidemic that had begun three years earlier. The disease was very difficult to detect because the incubation period was 2 years. Worse still, when human beings ate the beef of infected cows, their brains were affected, leading to eventual death. Since the first cases were found in England, importing British beef was prohibited throughout Europe.

One day while watching French television news, I was shocked to see cattle piled up in a pasture being burned. It was evident that, in England, the infected cows and those suspected of being infected were all being burned. When the Mad Cow disease was found in Japan, many cattle were again killed. In all the TV news, the concern was how to prevent the spread of the disease and whose responsibility it was. No news expressed concern for the many cows being sacrificed. I began to realize that human beings will kill other living things to protect themselves, without hesitation or thought. Does this mean that taking lives for the sake of saving human lives is acceptable?

For many of us, eating meat is necessary for survival. I like beef very much, but I also do not want to get sick and I don’t want to die yet. However, millions of infected as well as healthy cows have sacrificed their lives for us. Each cow had a life, so a mountain of life has been sacrificed to protect human beings.

Jodo Shinshu does not prohibit the eating of meat, but it asks us to think about its consequences. A disciple of Shinran Shonin named Kenchi Shonin, the second gomonshu or abbot of the Takeda branch of the Hongwanji, wrote in his book entitled Kikigaki, “If you are ill and need to eat meat, do so. However, think of that meat as the flesh of your child.” What he was advising was that we should not waste it or eat it without regard for its value as a life.

The Amida-Kyo tells us that among the six types of birds in the Pure Land, is the gumyocho, which has one body and two heads, and can think separate thoughts and have differing tastes in foods. If each head tried to do what it wanted, the body would not function smoothly. Naturally, they ended up fighting.

One day, Head A said, “You are always bothering me and getting in my way.”

Then Head B replied, “You are the one always getting in my way.” Thus a fight ensued. Head A thought, “If only B were not around, I could do whatever I please. I will mix some poisonous grass, say it is delicious, and trick B to eat it.” The plan worked, and Head B ate the grass.

Soon Head B started to feel ill. The conniving Head A suddenly realized that he too was suffering and wondered, “Am I going to die, too?” When he realized the truth, it was too late. Foolishly he too died. This bird now sings beautifully in the Pure Land, “The way to destroy the life of another leads to the way to destroy oneself. The way to sustain another life is the way to sustain oneself.”

Oceans, mountains, rivers, animals, plants, and human beings all are interconnected as one life. Each life, though separate, supports each other. We eat food made from living things, unaware of our interconnectedness. We cannot survive without taking lives, so we continue to eat, often forgetting to express gratitude for their sacrifice. Therefore, before eating, let us say “Itadaki masu,” and when we finish, “Gochiso-sama,” to express gratefulness for the lives sacrificed for our sake.

In the Tannisho, Shinran Shonin said, “All beings have been fathers and mothers, brothers and sisters in the timeless process of birth and death.” We can conclude from his words that we are all embraced as one in Amida’s Compassionate Vow.

Amida Buddha accepts us unconditionally and asks for nothing, despite our mindless everyday existence. Embraced within Amida Buddha’s infinite compassion, we are valued as one, without discrimination and without exception. Amida Buddha has given us the greatest gift of O-nenbutsu, simply for our Shinjin. For the countless lives sacrificed for us, let us express gratitude and live the path of O-nenbutsu.

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