What Are the Health Implications of Buddhist Vegetarianism?

[Shi Da Dao]

Translated by Adrian Chan-Wyles PhD

Special RHACS Introduction: This is an English translation of a contemporary (2015) Chinese language research article concerning the issue of the convention of Buddhist vegetarianism in China. As a section of this research covers ageing in the body-cells, the content of the article is also relevant for Daoist practice. This is an example of ancient Buddhist (and Daoist) thought being proven 'correct' through the rigours of modern science. Of course, even if there was no science (in the modern sense) behind the practice, genuine practitioners would still be motivated by a pure compassion (and loving kindness) toward all living beings (and especially animals) as a reason to abandon the eating of meat. This attitude agrees with that of the great Ch'an monk - Master Xu Yun (1840-1959) - who adamantly believed that effective and correct Buddhist practice (that has the power to enlighten both the individual and society in general), stems entirely through the observation of the Vinaya Discipline as received in China from India. As within the Ch'an tradition there is no real difference in essence between the laity and monk-hood (although each performs a specific function within society), it is incumbent upon the Monk-hood to set a strong example through their virtuous and moral conduct, which the laity must emulate or even transcend. As the Ch'an Forum section of RHACS is a special place for many people (because it was founded by Richard Hunn in 2004), I have retained the original Chinese text as a means to aid other researchers in their work. ACW 2.8.2016

Translator’s Note: This is an English language translation of the original Chinese language text entitled ‘佛教素食养生带给我们哪些启示？’, which has been rendered ‘What Are the Health Implications of Buddhist Vegetarianism?’. It was issued in 2015 by the Shanxi Buddhist Network (PRC). The research in both the West and the East agrees that a vegetarian diet is better for human health and development than a meat diet. This contradicts the propaganda of the meat industry that treats animals appallingly, and injects their bodies with copious amounts of anti-biotics, food dye, and water, in an attempt to make the raw meat appear appealing to the consuming public. As vegetarianism is far more nutritious than meat-eating, the current assumption within evolutionary thinking – that meat-eating somehow facilitated a new and advanced state of human development – must surely be questioned, and be brought into closer scrutiny, as it seems illogical to assume that a less nutritious diet (i.e. meat-eating) would have a transcendent evolutionary effect above and beyond the already established and more nutritious diet of vegetarianism. Although this article is primarily from a Chinese Buddhist perspective, it has important connotations for the Daoist diet known as ‘bigu’ (辟穀), or ‘avoiding grains’. Bigu avoids eating any cooked food, meat and the ‘five grains’, as a means of expelling ‘hot’ qi energy from the body. This article quotes modern research linking the consumption of rice, to rising acidic levels in the blood, which is thought to accelerate ageing and encourage cancer. ACW 1.8.2016

Since the transmission of Indian Buddhism into China during the Han Dynasty (221–206 BCE), the principle of vegetarianism (素食 – Su Shi) has been considered a core element of Buddhist culture. From the Buddhist perspective, the practice of vegetarianism is the ‘Way’ (道 - Dao) of good health. Buddhist vegetarianism forbids the consuming of food referred to as ‘Hunxing’ (荤腥). The Chinese ideogram ‘荤’ (hun1) refers to meat and fish. It also refers to strong smelling herbs such as onions, leeks, or garlic, etc. The Chinese ideogram ‘腥’ (xing1) refers to raw or undressed meat that smells strongly of blood, or of strong smelling fish. When taken together and used within the Buddhist context, the concept of not consuming ‘荤腥’ (hunxing) refers to not eating raw or cooked meat and fish, as well as the five strong smelling (or pungent) herbs (such as spring onions, leeks, shallots, chives and garlic). The former prohibition (against meat and fish) is premised upon the Buddha’s compassion and loving kindness towards all living beings, whilst the latter probation (against the five pungent herbs) prevents desire rising within the blood, and the Buddhist monastics causing trouble to themselves or other people.

As stated, Buddhists are prohibited from eating meat, fish and pungent herbs in China, but within the teachings of early Indian Buddhism, there are a number of reasonable exceptions to the rule of upholding a strict vegetarian diet. For instance, ancient Indian Buddhist monastics could partake in the eating of the ‘Three Clean Meats’ (三净肉 – San Jing Rou’). The Buddha instigated this rule because his ordained monks and nuns had to sustain themselves by begging their food from the laity (who could be rich or poor). A monk or nun had to remain indifferent to whatever was placed in their bowls, which sometimes included left-over scraps of meat. The Buddhist monastics could eat this ‘pure’ offering if the animal concerned had not been killed in their presence, killed with their knowledge, or killed specifically to feed them at an earlier time. These are the three ‘pure’ conditions that allow meat-eating within the early Buddhist rules. In poor areas, many people had very little to share with the Buddhist monks, and so would give a little leftover meat. If the monks did not eat this meagre offering, they would die of starvation. However, if any one of these conditions was not met, the meat would not be considered ‘pure’ and could not be eaten. In fact, this tradition is still followed by the Buddhist monastics of the Theravada School, which is prevalent in Thailand, Myanmar, Sri Lanka and amongst the ‘Dai’ (傣) ethnic minority which lives in China’s Yunnan province. Within Tibetan Buddhism in Tibet and China, as well as Inner Mongolia, the Buddhist monastics do not beg, but as they often live in harsh conditions or poor areas, they participate in meat-eating. It is only within the Han Dynasty transmission of Indian Buddhism into China, that the ‘Three Pure Meats’ tradition was not upheld. Instead, the Mahayana School emphasised compassion for all living beings, and as China already had a very well developed agricultural system, the eating of meat was completely forbidden for all monastic Buddhists, and expected to be followed by all members of the laity. By 551 CE, the natural conditions were such, that devout Mahayana Buddhist Emperor Liang (of the Wu Dynasty), issued an edict ‘Prohibiting Drinking Wine and Eating Meat’. This strict system of vegetarianism was applied throughout Wu Dynasty China for the spiritual and physical health of the nation. Given China’s long history of Buddhist vegetarianism, it would be beneficial to research the effects of such a diet upon the human body.

Section One: A vegetarian diet is rich in nutrition. To healthily survive, the human body needs a regular intake of sugar, fat, protein, multivitamins and minerals, and so on, and all this can be obtained from a vegetarian diet. Sugar is present in many plants and fruits, and so is readily available. Altogether, there are 13 types of fats and fatty acids, but a meat diet only contains 6 as animal fats. On the other hand, a good vegetarian diet contains all types. This includes vegetable fat and unsaturated fat, which can increase bile acid secretion, and cause a reduction in cholesterol build-up. This helps to avoid heart disease and various vascular disorders. Many people are concerned about the protein content of a vegetarian diet, but within plants, its content is high. This is particularly true of soy protein, the content of which is more than twice that found in pork, and nearly triple that found in eggs. Not to mention ample amounts of vitamins and minerals.

Professor Chen Ruisan (陈瑞三) of Taiwan National University Hospital spent two years visiting 49 Buddhist temples, analysing the blood content of 249 Buddhist monastics. He compared these Buddhist vegetarian blood results, with the blood results taken from 1057 meat-eaters. This research arrived at three broad conclusions:

a) Vegetarian cholesterol content was very low, and incidents of high blood pressure was seldom observed. As a consequence, there was little evidence of heart or vascular disease.

b) Malnutrition was not observed amongst the vegetarian population.

c) Vegetarianism did not cause anaemia, but when vegetarians were compared to meat-eaters, meat-eaters, as a distinct group, suffered higher levels of anaemia than do vegetarians.

(This research result appears to be mirrored in America, as in 1991, the US government strongly advocated a new combination of basic foods including: whole grains, vegetables, legumes, and fruits. Later, the US Department of Agriculture announced: in a variety of ways, a nutritious vegetarian diet can achieve ‘recommended national dietary standards’.)

Section Two: Vegetarians tend to be very smart and mentally agile. In the Classic book entitled ‘Great Sustaining Rites Record’ (大戴礼记 – Da Dai Li Ji), it states: ‘Those that eat meat are brave and fierce, whilst those who eat fruit and vegetables are clever and wise.’ According to the scientific findings of brain physiology, the activity observed in the human brain is the consequence of two interacting (bio-electrical) chemical forces – one pole positive and one pole negative – which continuously collide (and fall away) within the physical structure of the brain cells, creating the conditions for the process of instantaneous ‘self-aware thought’ (思考 – Si Kao) to arise. This (evolutionary) process has resulted in the highest development of human perception through the function of ‘rational thought’ (决定 – Jue Ding). However, for the positive and negative bioelectrical chemical reactions to create the function of ‘thought’ in the brain, the brain cells require ample and continues supplies of crucial nutrients, such as glutamic acid, vitamin B and oxygen, etc. However, whereas whole grain and legumes are abundant in glutamic acid and vitamin B, meat, by comparison, contains only very small amounts of these substances. Researchers at the University of Massachusetts have reported similar findings, healthy eating, especially of whole grain foods, has the effect of facilitating the combination (in the brain cells) of positive and negative biochemical reactions that are linked to the production of ‘thought’. Not only this, but when this process receives ample nutrition, an enhanced sense of peace and tranquillity is experienced by the individual.

The late Mr Zhao Puchu (赵朴初), for instance, the devout lay-Buddhist scholar, and former President of the Chinese Buddhist Association, was a vegetarian throughout his life, and lived into his 93rd year. Not only was he physically fit at that advanced age, but his thinking processes reminded clear and sharp. This fact may well explain why many philosophers, writers, artists, scientists and celebrities are vegetarians, and why vegetarianism is highly recommended.

Section three: A vegetarian diet may fight cancer, as being able to prevent and treat many other diseases. Blood plays a pivotal role in the health of the body, and according to medical research, good blood should be slightly alkaline, and rich in calcium, potassium and other minerals. By comparison, animal foods tend to make the blood more acidic, whereas most plant foods contain many more minerals. A vegetarian diet makes the blood become slightly alkaline, and in so doing contributes to good health. However, there are exceptions, such as in the case of rice which can contain more phosphorus, and turn the blood acidic. According to the research of Professor Pian Laidan (片濑淡) of Japan’s Osaka University, when the blood is continuously acidic, the body cells begin to age, and there is the risk of the development of cancer, whereby the growth mechanism of the cell begins to malfunction. To prevent and control the development of cancer cells, it is preferable that the blood is slightly alkaline.

©opyright: Adrian Chan-Wyles (ShiDaDao) 2016.

Original Chinese Language Source Text:

foxue.163.com/15/0801/23/AVVH1EJ103240LQR.html

佛教素食养生带给我们哪些启示？

素食是我国汉传佛教饮食文化的核心内容，是佛教养生之道的一个重要组成部分。佛教所谓素食，即不食荤腥。其中荤指葱、蒜、韭菜等五种气味强烈的蔬菜；腥指一切动物肉。前者主要是为了清净身心，不熏扰他人，后者则主要出于佛教的慈悲教义，关爱一切生命。

如前所述，不食荤腥是佛教教义上的一种要求，但在实践中，有一些合情合理的具体规定，如古印度僧人可以食“三净肉”。因为在古印度，佛教僧团实行乞食制度，僧人乞食时不论贫富，乞到什么吃什么。当有人供养肉食时，乞食者应当观察，此肉是不是为我所杀，或被怀疑为我所杀，我有没有看到、听到杀生。如果不是，可以接受。这就是所谓的“三净肉”。直到今天，信奉南传上座部佛教的国家和地区如泰国、斯里兰卡、缅甸和我国云南傣族地区的佛教僧团仍然托钵应供，不忌荤腥；而信奉藏传佛教的我国西藏、内蒙古等地的佛教僧团，虽不托钵应供，但因处于牧区，自然条件恶劣，也不忌荤腥；唯有我国汉传佛教寺院，没有实行托钵乞食制度，又信奉大乘，强调慈心不杀，加上农业发达，自然条件允许，从公元511年，虔信大乘佛教的梁武帝萧衍颁布《断酒肉文》后，便开始严格实行素食。我们不妨进一步分析素食对人的益处。

第一，素食营养丰富。人体最需要的糖、脂肪、蛋白质、多种维生素、矿物质等，从素食中都能获得。糖不必说了，因为本来就是从植物里提取的。再说脂肪，脂肪酸总共有１３种之多，但所有的动物性脂肪加起来只有６种，而植物性脂肪里却全部拥有，而且植物性脂肪为非饱和脂肪，能促进胆汁酸的分泌增加，使胆固醇降低，可避免心脏病和各种血管病症。一般人所关心的蛋白质，植物中的含量也很高，尤其是黄豆，蛋白质含量是猪肉的两倍多，近于鸡蛋的三倍。维生素与矿物质就更不用说。

台湾台大医院的陈瑞三教授（依音译）曾经花了两年的时间对49座寺院里249位出家人做各项身体检查和血液分析，并选出1057位荤食者来做比较，经研究得出了三个结论：素食者体内胆固醇含量非常低，所以很少发生高血压、心脏病或是血管方面的疾病；素食者根本不会营养不良；素食不会造成贫血，反而是肉食者患贫血的比例比素食者高。

从1991年开始，美国政府大力提倡新的基本食物组合：全麦谷类、蔬菜、豆类、水果。后来，美国农业部正式宣布：素食在各种营养方面均可达到“国家推荐的饮食标准”。

第二，素食使人聪明。《大戴礼记》云：“食肉者勇敢而悍，食谷者智慧而巧。”根据大脑生理学说明，人的大脑活动力，是由脑细胞内具有正反两种力量交互作用，在大脑之中不断冲击而形成的，这就是我们通常所说的“思考”。这样的冲击到了最高层，总有一方的作用获得胜利，这就是我们通常所说的“决定”。但是要使大脑细胞能够充分发挥其正反两种作用，就必须充分供给大脑细胞所必需的养分，这种养分主要是麸酸，其次为维生素Ｂ及氧等。而食物中以完整谷物及豆类，含麸酸和各种维生素Ｂ最丰富，肉类则次之，且量微。美国麻省理工大学研究员也有类似的报道说，健康饮食，尤其是全麦食物能促进大脑化合作用，创造心灵深处的安宁幸福。

已故中国佛教协会会长赵朴初居士一生素食，活到93岁高龄，生前不仅身体非常好，而且思维十分敏捷。历史上许多闻名的宗教家、哲学家、作家、艺术家、科学家和名人都是素食者或力荐素食的重要性。

第三，素食可以抗癌，防治多种疾病。血液在人体中起着举足轻重的作用，根据医学研究，好的血液应呈微碱性，血液中富有钙和钾等矿物质。而动物性的食品多半容易使血液变酸性，而植物性的食品大多含有较多的矿物质，所以素食会使血液变微碱性，有助于身体健康。但也有例外，如大米多含磷质，能使血液变酸。根据日本大阪大学片濑淡教授的研究，血液若作酸性反应时，细胞即行老化，癌细胞就会扩展。如果要控制癌细胞的发展，最好是使血液呈微碱性。