EcoSangha Perspectives: Vegetarianism and Mottainai

A Buddhist group on a bus pilgrimage once visited Seattle Betsuin after a vegetarian meal at a local restaurant. 

When they learned that the Jodo Shinshu sect does not advocate vegetarianism, they scolded us and I got the impression they didn’t consider us true Buddhists. 

Years ago, one of our newer members, Larry, went to dinner with a friend who noticed Larry ordered a meat dish. “I thought you are a Buddhist,” the friend remarked. “How come you ordered meat?” Larry responded, “I didn’t say I was a good Buddhist.”

In chapter 12 of the “Tannisho,” Shinran Shonin is recorded as saying, “Even if all other schools may ridicule us by saying that the Nembutsu is for the worthless people and that our doctrine is shallow and contemptible, we must avoid dispute and simply say … ‘This teaching may be contemptible to the highly gifted people, but for us it is the highest teaching.’” (Ryukoku Translation Series, P. 44)  

This is a wonderful chapter, especially in its entirety, and is an excellent antidote for my competitive, spiteful mind ready to engage in debate with our pilgrim visitors.

How humble and sincere Shinran is portrayed in the Tannisho!  He cautions us against acrimonious debate while simultaneously defending “the truth and reality of Other Power.” Larry certainly manifested the spirit of Shinran’s teaching in chapter 12, “… that the Primal Vow does not discriminate as to whether one’s mind is good or evil, pure or defiled.” (CWS, Page 670)

Of course, not all Buddhists are vegetarians but many are, both monastics and lay. The issue is an extension of the first of the Five Precepts, to abstain from willfully taking life.  

Some sutras say the Buddha advocated vegetarianism and some say he did not. Generally, monastics who beg for their food will eat meat if it is put in their begging bowl but would never request meat, or any other specific dish. For instance, the Dalai Lama has written about his daily routine, “At 12:30 (p.m.), I have lunch, usually non-vegetarian, though I prefer vegetarian. I eat what I am given.” (“A Policy of Kindness,” Page 49)

At the time of Shinran, following the Five Precepts, vegetarianism was often practiced in Japanese monasteries. However, as we see in chapter 13 of “The Tannisho,” Shinran emphasized the truth of all life being embraced in the all-compassionate Primal Vow, including hunters and fishermen as well as farmers.  

While not insisting on vegetarianism, Jodo Shinshu tradition is filled with reverence for the practice; particularly traditions related to funeral and memorial observances. As with so many customs in our temples, vegetarianism seems to have greatly declined.

During approximately the first half of my ministry, until around the year 2000 or so, food served after a funeral was always vegetarian. Talking with many of our Issei and older Nisei members, they have told me of being vegetarian for 49 days after the death of a family member.  

They have also told me of being forbidden to indulge in entertainment, such as movies, and being very much home bound. Can you imagine telling young people today that they must refrain from TV and video games for 49 days in addition to being vegetarian?  

Someone once told me that it’s too easy to be Jodo Shinshu. There’s no practice and we don’t seem to stand for anything. That was certainly not true in years past! 

Thinking back to my encounter with the Buddhist pilgrims, I think I should have pointed out that vegetarians live at the expense of countless other lives. For instance, the Great Plains, the breadbasket of America where so much soy, wheat, corn, etc. is grown, was only suitable for farming after the bison and their ecosystem was wiped out!  

Snail bait and my vegetable garden go hand-in-hand.  Every time I apply it or kill a snail I say, “Mottainai.” Actually, snails are such beautiful creatures I don’t always kill them. Sometimes, I simply throw them over the fence into my neighbor’s garden (that’s a joke!).

There are many compelling reasons both for being vegetarian and for eating meat. With so much hunger in the world, it’s actually a luxury to be able to make the choice. The real issue is getting enough to eat for both myself and others. While the developed world has an obesity problem, much of the world is undernourished. I am reminded of the saying, “Live simply so that others may simply live.”

In the book “Outlive,” highly recommended by my cardiologist, Dr. Peter Attia writes, “Nutrition is relatively simple, actually. It boils down to a few basic rules: Don’t eat too many calories or too few; consume sufficient protein and essential fats; obtain the vitamins and minerals you need; and avoid pathogens like E. coli and toxins like mercury or lead. Beyond that, we know relatively little with complete certainty.” (pages 295-296)  I see a version of the Buddha’s Middle Path embedded in Dr. Attia’s advice.

I have come to think of the expressions “mottainai” and “itadakimasu” as just different words for pretty much the same experience of humility and gratitude. 

Years ago, a young person said to me, “I thought ‘itadakimasu’ simply meant, ‘Let’s eat!’”  If religion truly begins at home, then the true meaning of itadakimasu needs to be explained to our children. When we say it mindfully and sincerely, the Nembutsu naturally will follow.