Vegetarianism in Buddhism

[dsiluvu]

Buddhism has three main schools of thought – Theravada, Mahayana and Vajrayana – and a superficial examination of these three schools (or vehicles) reveals what appears to be conflicting views on the practice of vegetarianism. However, before one jumps to any conclusion, remember that Lord Buddha, the omniscient and most skillful Teacher, taught in accordance to the capacity and mental dispositions of different individuals, thus creating the illusion of different and conflicting views – that is, if one has not conducted full investigations and research into the Buddhist view on vegetarianism.

The Buddha and his followers did consume meat that was offered to them by their hosts or alms-givers if they had no reason to suspect that the animal had been slaughtered specifically for their consumption. In fact, they accepted and ate anything that was offered, as they practiced non-attachment to food.

The Buddha did not institute vegetarianism in the Sangha for He knew that many who had a craving for meat would not be able to embrace Buddhism. However, once they entered the path, their minds could be transformed to accept becoming vegetarians. Certainly, many Shravakas who had taken Pratimoksha vows became Bodhisattvas, along the way developing compassion and generating Bodhicitta. They then abstained from meat eating. Hence it is not right to categorize Shravakas as non-vegetarians.

In the Mahayana context, meat-eating is strictly prohibited. The Lankavatara Sutra, written in the fourth or fifth century AD, strongly advocates this. In several other Mahayana scriptures, e.g. the Mahayana Jatakas, the Buddha is seen clearly to indicate that meat-eating is undesirable and karmically unwholesome.

The development of Bodhicitta is the very essence of Mahayana practice. Upon becoming Buddhist, one takes refuge in the Buddha and the very first precept is to abstain from killing. Aspiring Bodhisattvas train to develop the determination not to eat meat from the very conviction that the flesh of these animals were once our mothers who had loved us unconditionally, being as kind as our own mothers have been in this present life.

The Buddha himself has emphasized this point time and again. Animals, insects, and even shellfish are sentient beings and every single one of them, at one point of time, have been our mothers; all of them cherish life and have feelings; thus they deserve to be respected just as human beings do. Would we eat the flesh of our own mothers?

The consumption of meat, regarded as an ordinary food and eaten un-reflectively on a regular basis, implies an unawareness and an indifference to the suffering of beings that are incompatible with the mind training for an aspiring Bodhisattva.

Developing heartfelt compassion and a genuine sensitivity to the suffering of other beings is our aim and in such realization, the desire to exploit and feed on them will automatically melt away. Training in the way of the Bodhisattvas, one must expect to be transformed; and given the depth and extent of that transformation, adapting to a plant-based diet is just a minor adjustment for good morality to arise.


The animal realm, one of the six realms of existence into which we are all reborn

Moreover, eating meat encourages an industry that causes extreme cruelty towards and suffering of millions of animals and a truly compassionate person would wish to end all this suffering. In refusing to eat meat, one can do just that. The Kalachakra tantra and its supreme commentary explains that:

"If there is no meat eater, there will be no animal slayer."

In Tibet, where the high altitude and climate does not permit cultivation of crops, Tibetan Buddhists who practise the Vajrayana path commonly partake of meat for sustenance. However, this does not necessarily mean that meat-eating is encouraged in Vajrayana.

Lama Tsongkapa, the founder of the Gelugpa school of Tibetan Buddhism, has repeatedly mentioned in his collected writings and provided logical reasoning and quotations from the scriptures that, if one understands the line of demarcation between what is permitted and what is proscribed, one will understand that the Sutras and Tantras all speak with a single voice. Hence what is outlined in scriptures like the famous Lankavatara Sutra also applies to Tantric practitioners in the Vajrayana tradition. However, Lama Tsongkapa made an exception to what is proscribed for those who are feeble, elderly and when there is scarcity of food, so they could survive and in turn benefit others.

Dorje Shugden, the protector of Lama Tsongkapa’s teachings would certainly be very pleased if Dorje Shugden practitioners abide by the teachings of non-violence and non-killing such as abstaining from meat, becoming vegetarian and living in harmony with Mother Earth.

World Peace Protector Dorje Shugden’s function is to assist and create conducive situations for aspiring Bodhisattvas to be trained in pure ethics and develop the supreme mind of enlightenment, so that Lord Tsongkapa’s doctrine will flourish and be upheld. By practicing such virtuous actions such as the precept of non-killing, tremendous merit will be accumulated, thus enabling Dorje Shugden to keep you in his fold, under his care and protection, life after life until enlightenment.

From: http://www.dorjeshugden.com/all-articles/dharma-readings/vegetarianism-in-buddhism/

I posted this article on my FB page and got a lot of funny comments that wanted only to debate on the fact that consuming meat has not negative karma in itself, apparently, and that it is not a non-virtuous action... really? It goes along the logic of just because you did not KILL it, means you did not collect the karma for killing. I beg to disagree cos what we studied is that there is still some traces of karma (not the full blown where all 4 actions were complete, but some) because ones desire to eat meat created the demand in the first place for slaughter houses to continue operating... isn't that a contributing factor to the cause of killing? Of course we're not talking about being in the high Tibetan Plateau here, and that you really have no choice and you really have no vegetation at all! So we don't need to even go there!

So was wondering... does anyone else think otherwise, that really just cos you did not directly kill the animal, makes you OK, to eat meat, free of any negative karma?   

[dsiluvu]

HOW KARMA WORKS

A very good and succinct explanation by Geshe Tashi Tsering in his book The Buddha's Medicine for the Mind: Cultivating Wisdom and Compassion:

    "Intention is the most important of all mental events because it gives direction to the mind, determining whether we engage with virtuous, non-virtuous, or neutral objects. Just as iron is powerlessly drawn to a magnet, our minds are powerlessly drawn to the object of our intentions.

    An intention is a mental action; it may be expressed through either physical or verbal actions. Thus, action, or karma, is of two types: the action of intention and the intended action. The action of intention is the thought or impulse to engage in a physical or verbal act. The intended action is the physical or verbal expression of our intention. Karma actually refers to the action of intention but in general usage it includes the intended action and the seeds that are left in the mind as a result.

    How do we accumulate karmic seeds? Every physical and verbal action is preceded by mental activity. Goodwill motivates a kind gesture; ill will motivates nasty words. Ill will is the intention to cause mental, emotional or physical harm. Thus, before and during a bad action, ill will is present in our mind. The presence of ill will before and during this act has an impact and influence on the mind due to which a certain potential is left behind. This potential is a karmic seed, a seed planted in our mind by physical, verbal or mental action. The strength or depth of this seed is determined by a number of factors, including how strong our intention is, whether we clearly understand what we are doing, whether we act on our intention and whether the physical and verbal action is completed.

    Seeds will remain in the mind until they ripen or are destroyed. Seeds left by negative mental events and actions can be destroyed by the four opponent or antidotal powers. The most important of these four powers are regret for the negative act and a firm resolve not to act that way again in the future. Seeds left by positive mental events and actions can be destroyed by anger.

    Even if we do not act on a negative intention, a karmic seed of diminished potency is still left in the mind. This incompleted seed is easier to remove. If it is not destroyed, a negative seed will eventually produce an unpleasant and negative effect while a postive seed will produce a pleasant and positive effect. Karmic seeds do not go to waste even after one hundred aeons. They will come to fruition when the time comes and the conditions assemble.

    Actions motivated by the wish to attain Buddhahood for the benefit of all sentient beings and dedicated to that end have a special feature. The positive effects of such an act will be experienced many times over without being exhausted. For this reason, virtue dedicated to complete enlightenment is likened to a magnificent tree that bears fruit every season without fail. Such virtues will bear fruit until Buddhahood is attained."

A fragment of the The Sutra of the Causes and Effects of Actions by Shakyamuni Buddha, from Lama Yeshe Wisdom Archives that probably conveys the idea very straight-forward:

    "Then the Buddha spoke to Ananda thus, “This question that you are asking--it is all on account of a previous existence, in which every one’s mind was not alike and equal. Therefore, in consequence, the retribution is of a thousand and a myriad separate and different minds.
    Thus the person who in this world is handsome comes from a patient mind, and the ugly comes from amid anger; the needy come from meanness.
    The high and noble comes from prayer and service, and the lowly and base comes from pride.
    The great and tall person comes from honor and respect and the short-legged person comes on account of contempt.
    The person who hinders the bright splendor of the Buddha is born black and thin; and the one who tastes the food of the fast is born deprived of food.
    The person who is too sparing of fire and light is born infirm; the one in whose eyes fault always appears is born night-blind.
    The person who slanders the Law is born dumb; and the person who does not want to hear the Law is born deaf. .....
    The person who is compassionate is born long-lived, and the one who kills living beings is born short-lived.
    The one who gives gifts is born rich.
    The one who gives a gift of horse and carriage to the three jewels has many horses and carriages.
    Then the person who reads and asks about the sutra is born intelligent; but the stupid person comes from an animal existence.
    The person who cannot stay in his place comes from among the apes; the one who binds the hands and feet of living beings is born paralyzed in hand and foot.
    The person who is of evil passions comes from snakes and scorpions; the one who keeps the precepts (sila) is complete in the six kinds of organ, but the person who breaks the precepts is incomplete in the six kinds of organ.
    The unclean person comes from the existence of pigs; the person who likes song and dance comes from among actors. The one who is greedy comes from dogs; the one who eats alone, their neck is goiterous.
    The one who castrates living beings has incomplete pudenda; the one who on one side abuses his superior has a short tongue.
    The one who seduces the spouse of another, after dying falls among the geese, and a person who commits incest will fall into the existence of sparrows."

[Midakpa]

Aspiring Bodhisattvas train to develop the determination not to eat meat from the very conviction that the flesh of these animals were once our mothers who had loved us unconditionally, being as kind as our own mothers have been in this present life.

The Angulimaliya Sutra quotes a dialogue between Buddha and Manjusri on meat eating:
Mañju?r? asked, “Do Buddhas not eat meat because of the tath?gata-garbha ?”
The Blessed One replied, “Mañju?r?, that is so. There are no beings who have not been one’s mother, who have not been one’s sister through generations of wandering in beginningless and endless sa?s?ra. Even one who is a dog has been one’s father, for the world of living beings is like a dancer. Therefore, one’s own flesh and the flesh of another are a single flesh, so Buddhas do not eat meat.
“Moreover, Mañju?r?, the dh?tu of all beings is the dharmadh?tu, so Buddhas do not eat meat because they would be eating the flesh of one single dh?tu.
"Above all, you must constantly train your mind to be loving, compassionate, and filled with Bodhicitta. You must give up eating meat, for it is very wrong to eat the flesh of our parent sentient beings."

[Midakpa]

The Buddha allowed monks to eat meat and fish except under the following circumstances: "If a bhikkhu sees, hears or suspects that it has been killed for him, he may not eat it." (M.I., 369) If a monk is given meat on alms round and he has no knowledge about how the animal died he has to "receive it with attentiveness". He should be grateful and recollect that the food that he is given is that which enables him to continue to live the bhikkhu life, and that as a mendicant he is not in a position to choose what he gets. If he later comes to know the family and they ask him about Dharma, he will be able to explain the precept about not killing. This may cause them to reflect on their attitude to meat eating. (Ian Anderson, "The Bhikkhus' Rules. A Guide for Laypeople")

[RedLantern]

There are various views on this subject,but the most important is how we treat this matter as apart of our practice. It is a easier to be practical vegetarians,understanding how to complement food to meet all nutritional requirements without touching meat for protein needs.However this is only one small ingredient of a bigger practice,ie.the threefold practice of avoidance of evil,doing good and the purification of one's mind,which should be of the foremost priority.It is not the content of our diet that is more important,but rather the intent of our heart ( actually the mind ).

[pgdharma]

Since the very beginning of Buddhism,  Buddhist monks and nuns have depended on alms food as they were prohibited from growing their own food, storing their own provisions or cooking their own meals. Instead, every morning they would make their day's meal out of whatever was freely given to them by lay people. Whatever food is offered to them,  it was to be accepted with gratitude The Buddha laid down several rules forbidding monks and nuns from asking for the food that they liked, as they have to practice non-attachment.  As a result, they would receive just any food that ordinary people ate and that includes meat.

[dsiluvu]

The Buddha allowed monks to eat meat and fish except under the following circumstances: "If a bhikkhu sees, hears or suspects that it has been killed for him, he may not eat it." (M.I., 369) If a monk is given meat on alms round and he has no knowledge about how the animal died he has to "receive it with attentiveness". He should be grateful and recollect that the food that he is given is that which enables him to continue to live the bhikkhu life, and that as a mendicant he is not in a position to choose what he gets. If he later comes to know the family and they ask him about Dharma, he will be able to explain the precept about not killing. This may cause them to reflect on their attitude to meat eating. (Ian Anderson, "The Bhikkhus' Rules. A Guide for Laypeople")

"If a bhikkhu sees, hears or suspects that it has been killed for him, he may not eat it."

YES this is true and would apply during those days when there was no abundance of choices and people were poor and uneducated. But now, time has evolved, most countries are developed and most people educated. I think we need to look at the essence of the teaching which is still NO KILLING and NON-ATTACHMENT. As we know, we are in the dark degenerate ages, it is not easy for some to even hold the normal refuge vows without breaking them once in awhile, let alone the monks/nuns vows. I'm not judging anyone and certainly not trying to judge the sangha, but just contemplating based on my own experiences, we are not Buddhas, so therefore definitely some attachments would be there. Sometimes the mind can even play tricks on us... using these very rules laid out by Buddha as an EXCUSE to consume meat (since we're on the ssubject on meat, of course there are other types of attachments). We must think deeper whu would Buddha says only; "If a bhikkhu sees, hears or suspects that it has been killed for him, he may not eat it" What could be the main point here? To me is as simple as... don't create the cause for someone to be killed for your stomach period. Is there karma... of course. If you do not know, doesn't make the killing any better, and does not mean you collect no negative karma. One may nt collect the full karma of >Intent>Action>Rejoice>Repeat it again but definitely one collects some karma from the >Action (of consuming meat). Not a full one like I said, but some, and this can multiply as we all know for a fact, once we taste anything good, we will automatically like it which then creates the part where one is happy (Rejoice) this MAY then lead to attachment of it.

So my point is, if you have all these great substitute and options of eating soy, beans, sprouts, etc as a great and even better source of protein etc. why would you not opt for that and avoid the karma of killing all together? Isn't better for the body/health also and definitely for the mind.

And if we wanna say; "oh what about those insects" for arguement sake. I think the pain a cow or chicken has to endure before and during it's death is far greater than the pain of an insect, hence the karma of killing one cow as oppose to killing a few insects would be bigger. Having understand all this, that is why we still continue to do purification practices daily because the negative karma we've accumulated from many lifetime is countless!

[X]

I totally agree with the article. When there is no demand, there will not be any supply. So we should play our part, become a vegetarian or start by reducing meat consumption. If we continue to consume meat, we create the condition for butchers and slaughter house to exist and they will receive bad karma by slaughtering the animals. Being a vegetarian, we can practice compassion. We think for others, animals and human beings. Even when we never slaughter the animal, we eat it, we still get the negative karma

[maricisun]

Vegetarianism is not confined to Buddhism only. A lot of people are turning into vegetarianism as it is more healthy and also to show compassion towards killing of animals.
Animals have feelings too. If there is no demand then the killing and supply will stop. Isn't it good?

[pinecone]

 Many people nowadays feel that they need not be vegetarians in order to practice Buddhism Some scholars have even publicized mistaken views which have influenced vegetarians to start eating meat. they even think that being a vegetarian cannot help eradicate bad karma or help one attain the Way or liberation. As the Buddhist we are always be reminded to be kind and compassionate . These attitudes do not only apply to only human but also to animals. Thus, once the consumption for meat increase , we have unintentionally created a cause for the killing and slaughtering of more innocent animals in order to meet the high demand.  Further, should we desire to maintain a healthy  body , Go For Green !

[Klein]

"If a bhikkhu sees, hears or suspects that it has been killed for him, he may not eat it."

YES this is true and would apply during those days when there was no abundance of choices and people were poor and uneducated. But now, time has evolved, most countries are developed and most people educated. I think we need to look at the essence of the teaching which is still NO KILLING and NON-ATTACHMENT. As we know, we are in the dark degenerate ages, it is not easy for some to even hold the normal refuge vows without breaking them once in awhile, let alone the monks/nuns vows. I'm not judging anyone and certainly not trying to judge the sangha, but just contemplating based on my own experiences, we are not Buddhas, so therefore definitely some attachments would be there. Sometimes the mind can even play tricks on us... using these very rules laid out by Buddha as an EXCUSE to consume meat (since we're on the ssubject on meat, of course there are other types of attachments). We must think deeper whu would Buddha says only; "If a bhikkhu sees, hears or suspects that it has been killed for him, he may not eat it" What could be the main point here? To me is as simple as... don't create the cause for someone to be killed for your stomach period. Is there karma... of course. If you do not know, doesn't make the killing any better, and does not mean you collect no negative karma. One may nt collect the full karma of >Intent>Action>Rejoice>Repeat it again but definitely one collects some karma from the >Action (of consuming meat). Not a full one like I said, but some, and this can multiply as we all know for a fact, once we taste anything good, we will automatically like it which then creates the part where one is happy (Rejoice) this MAY then lead to attachment of it.

So my point is, if you have all these great substitute and options of eating soy, beans, sprouts, etc as a great and even better source of protein etc. why would you not opt for that and avoid the karma of killing all together? Isn't better for the body/health also and definitely for the mind.

And if we wanna say; "oh what about those insects" for arguement sake. I think the pain a cow or chicken has to endure before and during it's death is far greater than the pain of an insect, hence the karma of killing one cow as oppose to killing a few insects would be bigger. Having understand all this, that is why we still continue to do purification practices daily because the negative karma we've accumulated from many lifetime is countless!
[/quote]

Thank you dsiluvu for your explanation. I'd also like to add on to the paragraph on insects. We are collecting negative karma every breath we take because of the existence of the "I". So it's best that we try our best with sincerity not to create more karma, the best we can. By being vegetarian, we don't support others to kill living beings in order to satisfy our attachment of our taste buds.

Asking people to let go of attachments is always an issue. I think instead of justifying why we can't let go, we should focus on letting go, taking baby steps until we completely let go.

[Tenzin K]

To live on a vegetarian diet is a part of Buddhist practice. The question of eating and drinking is vital to all human beings. In order to live man needs food, and as a prince, Shakyamuni Buddha expressed this in a meaningful sentence: "The life of one depends on another's death." We all like to live safely from the day we are born into this world, yet we kill many living beings, either intentionally or not, in order to stay alive.

We eat, we drink, we breathe, we lie down, we stand, we walk, we perform many actions by which, without being aware of it, we affect many lives. In this way we cause trouble for many living beings around us. But ours are definitely not the actions of the cruel people who kill to make fortunes, or only for pleasure or for the sake of reputation. If our lives are not the cause of the suffering or death of other living creatures, then the lives we live are blameless. If we aspire to attain such a goal, it will help a great deal if we become vegetarians.

The Northern Vehicle of Buddhism follows the Path of the Bodhisattva called the Bodhisattva-marga. These Mahayanists observe the Bodhisattva precepts, one of which is the prohibition against partaking of food that is prepared using the flesh of an animal. This prohibition is called Tapasa Shila-vrata, and is a practical rule for eradicating the evil of wrath. It is described in detail in the Maha-Simhanada Sutra, The Sutra of the Great Lion's Roar, and has received the special name of a Bodhisattva precept.  This Bodhisattva precept proscribes the eating of food prepared from the flesh of an animal, and was observed by Lord Buddha when he was called Shakya Bodhisattva, before he attained Enlightenment.

Thus, following a vegetable diet as practiced by Buddhists is not for the sake of attracting attention or winning approbation. We simply eat vegetable food. This practice is one of the utmost importance. The more we Buddhists practice vegetarianism, the better are the results we get.

What is vegetarianism? Vegetarianism is the abstention from flesh foods and is a practice, which results in the purification of the body. We have plenty of plants, fruits, and vegetables at our disposal, and we should live on them. We should never take fish or the flesh of animals, who also cling to life and fear death as we do.

Why should one eat vegetable food? Out of compassion and because of equality. During the lifetime of Lord Buddha, the Venerable Ananda once asked, "Revered Bhante, why did you allow us formerly to partake of three kinds of "pure flesh"? This is when a monk has not seen the creature being killed or heard its cries while it was being killed and has nothing to suspect regarding specially arranged slaughter on his account. But now you do not like for your disciples to eat meat or fish?" Lord Buddha replied, "O Ananda, in the beginning your standard of knowledge was of a low level. You had no capacity to receive the high Doctrine. So, when I preached the primary tenets, I allowed all of you to partake of three kinds of "pure flesh." But now your knowledge is mature enough to understand the highest Doctrine.  Therefore, I do not like for you to eat meat and fish. To do so means to kill living beings; if we do not do so directly, we do so indirectly. Thus we lose the "seed of compassion and equality," and it is difficult to attain Arhatship in such a state (Maha Simhanada Sutra).

Lord Buddha has clearly taught us to live on a vegetarian diet so as to nourish a compassionate heart and preserve the "spirit of equality," with regard to all creatures. When a Buddhist has decided to follow the Doctrine of the Compassionate One there is no reason why he should not practice compassion in his life and thought, deed and word, and also in connection with eating. If we want to eat flesh for the sake of taste, we should not be so heartless as to look at decapitated and dismembered animals. We shall be called hard-hearted if we watch animals that are struggling on the chopping block or the butcher's table. How then can we call ourselves Buddhists?

In conclusion we would say that Buddhists as well as members of other religions ought to have vegetable food. We have shown that from a religious as well as a scientific point of view there are countless benefits, which accrue to a pure vegetarian. Therefore, all who want to have healthy, energetic bodies and keen minds and lead a harmonious life should have vegetable food. Living on vegetables makes us happier in comparison to those who live on the "blood and flesh" of animals.

Those who are Buddhists and try to follow in the footsteps of the Buddha should practice vegetarianism. Then they may more easily attain Arhatship on account of their enlarged compassion and understanding of the spirit of equality.

It is said that speaking is easy, but practice is very difficult. None the less, men of good will and virtue will always try their best to lead a life of altruism by practicing vegetarianism as instructed by Lord Buddha.

[MoMo]

As a lay person and a Buddhist, My takes on this issue is to eat the minimum amount if I had no choice. Takes the example of when most of the time when I’m out having lunch with colleagues, there is not a single vegetarian restaurant within walking distance near our work place. If I would hang on to the view that I must had vegetarian meal to be a Buddhist means I’m distancing myself away from the rest of my friends which in the long run might turn others away from Buddhism as they might see us as snobbish and arrogant.

[Klein]

As a lay person and a Buddhist, My takes on this issue is to eat the minimum amount if I had no choice. Takes the example of when most of the time when I’m out having lunch with colleagues, there is not a single vegetarian restaurant within walking distance near our work place. If I would hang on to the view that I must had vegetarian meal to be a Buddhist means I’m distancing myself away from the rest of my friends which in the long run might turn others away from Buddhism as they might see us as snobbish and arrogant.

You don't have to go to a vegetarian restaurant in order to have vegetarian food. Most restaurants have vegetarian options otherwise you can request them to cook dishes without meat or seafood. I do this daily and it doesn't turn off my friends. I have no problems at all. On the contrary, my friends respect my practice and always make sure that there are vegetarian options in restaurants we go to.

Being vegetarian is a practice of generating compassion and promoting non killing of other sentient beings. Since we can still live without eating meat, why do we support killing of animals for the sake of feeding ourselves? If we want to practise and promote compassion, we need to NOT support killing of animals. Any kind of change around us starts with ourselves. We don't need to be evangelistic about it. But walk the talk. This will inspire others to follow. It's a matter of time.

Many people are cutting down on meat and seafood for health reasons. People are aware of the health problems from eating meat and seafood but they still continue to eat them. This is because of their attachment to the taste of meat and seafood. It is a form of addiction.

[icy]

Seriously, if we are not abiding by Buddhist training in the way of a Bodhisattva nurturing our compassion on the path to enlightenment by going on a vegetarian lifestyle, there are serious issues to consider for people to stop eating animal products. Lying in a hospital bed dying from a horrible disease that there is no cure arising for.  Read this shocking report where 70% of human diseases are linked to animal agriculture. 



A report by the United Nations Food and Agriculture Organisation (FAO) links 70% of human diseases to animal agriculture.



The “World Agriculture – Changing Disease Landscapes” report published in December 2013 explains how population growth, agricultural expansion, and the rise of globe-spanning food supply chains have dramatically altered how diseases emerge, jump species boundaries, and spread.

The report says seventy percent of the new diseases that have emerged in humans over recent decades are of animal origin and, in part, directly related to the human quest for more animal-sourced food.

Its goes on to explain how developing countries face a staggering burden of human, zoonotic and livestock diseases creating a major impediment to development and food safety. Recurrent epidemics in livestock affect food security, livelihoods, and national and local economies in poor and rich countries alike.

In the push to produce more food, humans have carved out vast swaths of agricultural land in previously wild areas – putting themselves and their animals into contact with wildlife-borne diseases.

The FAO advocates a “One Health” approach – looking at the interplay between environmental factors, animal health, and human health, adding that “livestock health is the weakest link in our global health chain. Disease must be addressed at its source – particularly in animals.”.

Meanwhile farms in the US consume about 80 percent of the antibiotics supply. Such frequent use has come at a price: Antibiotic-resistant superbugs are on the rise, with more than 2 million people in the US now contract drug-resistant infections annually.

From a vegan perspective, all of these problems can be avoided if we consigned animal agriculture to history, thus negating the need to convert more land from wild to agricultural, freeing developing countries from a destructive economy, avoiding the risk of more diseases jumping species from the wild animalqs through livestock to humans, as well as addressing the rise in the meat-linked “Western” diseases of cancer, heart-disease, atherosclerosis, obesity…

http://veganomics.com/2014/02/02/70-percent-of-human-diseaes-linked-to-animal-agriculture/