“The tolerance of the Buddha was not only to men and women but to dumb animals as well. For it was the Buddha who banned the sacrifice of poor beasts and admonished the followers to extend their loving kindness (maithree) to all living beings. No man has the right to destroy the life of another living being, even for the sake of one’s stomach, as life is precious to all” He quotes from the Metta Sutta: “Whatever living beings there be, feeble or strong, long, stout or medium, small, large, seen or unseen, those dwelling far and near, those who are born and those who are to be born, may all beings be happy-minded, without exception. Just as a mother would save her own child, at the risk of her own life, even so let him cultivate boundless love towards all beings.”
Save a Life , Cattle Release Program
“In seeking to escape from suffering ourselves, why should we inflict suffering upon others? How can a Bhikkhu who goes to become a deliverer of others, himself be living on the flesh of other sentient beings? The Buddha forbade Buddhists from engaging in occupations that involve killing of animals, such as Butcher, Fisher, or Animal farmer.”
“For the sake of love of purity the Bodhisatva should refrain from eating flesh, which is born of semen, blood,etc., for fear of causing fear to living beings; let the Bodhisatva who is disciplining himself to attain compassion, refrain from eating flesh. It is not true that meat is proper food and permissible when the animal was not killed by himself. Meat eating in any form, in any manner and any place, is unconditionally and once for all prohibited”
Feeding Street Dogs and Homeless Beings during Covid-19 Pandemic lockdown….
“The Noble Eightfold Path-Way to End Suffering” says: “The positive counterpart to abstaining from taking life, as the Buddha indicates, is the development of kindness and compassion for other beings. The disciple not only avoids destroying life, he dwells with a heart full of sympathy desiring the welfare of all beings. The commitment of non injury and concern for the welfare of others represents the practical application of the second path factor “Right Intention” in the form of goodwill and harmlessness. Abstaining from taking life (Panathipatha Veramani) – Herein someone avoids the taking of life and abstains from it. The intention of harmlessness, is a thought guide by compassion (karuna) aroused in opposition to cruel, aggressive and violent thoughts. Compassion has the characteristic of wishing that others be free from suffering; a wish to be extended to all living beings. It springs up by considering that all living beings, like ourselves, wish to be free from suffering.”