Intercultural Communication research - Tài liệu tham khảo | Đại học Hoa Sen

Hoa Sen Plus program Intercultural Communication Giulia Cuini
ASSIGNMENT WEEK 4 – PART 2 (TEAMWORK) GROUP 5: 1. LE UYEN THI 2. NGUYEN TANG THUC HA 3. NGUYEN THI HONG ANH
TOPIC: BACKGROUND RESEARCH: Buddhist Vegetarianism in Viet Nam
DATE: Monday, December 21st 2020 ฀฀·฀฀·฀฀·฀฀
Buddhist Vegetarianism in Viet Nam
A. The history of the Buddhism in Viet Nam
Historically, most Vietnamese have identified themselves with Buddhism, which originated in what is
now southern Nepal around 530 B.C. as an offshoot of Hinduism. Its founder was Gautama, a prince who
bridled at the formalism of Hinduism as it was being interpreted by the priestly caste of Brahmans.
Gautama spent years meditating and wandering as an ascetic until he discovered the path of
enlightenment to nirvana, the world of endless serenity in which one is freed from the cycle of birth, death, and rebirth.
Buddhism spread first from China to Vietnam's Red River Delta region in approximately the second
century A.D., and then from India to the southern Mekong Delta area at some time between the third
and the sixth centuries. The Chinese version, Mahayana Buddhism, became the faith of most
Vietnamese, whereas the Indian version, Theravada (or Hinayana) Buddhism, was confined mostly to the
southern delta region. Buddhism came to Vietnam by the maritime route from India and from China by
land. Those who first carried this religion to Vietnam seem to have been refugees from persecution in
China and religious pilgrims from India.
Buddhism was first introduced to Vietnam in the 2nd century, and reached its peak in the Ly dynasty
(11th century). At that time it was regarded as the official religion and it dominated court affairs.
Buddhism was preached broadly among the population and it enjoyed a profound influence on people's
daily life. Its influence also left marks in various areas of traditional literature and architecture. As such,
many pagodas and temples were built during this time. Hoa Sen Plus program Intercultural Communication Giulia Cuini
There are many subdivisions within Buddhism but most can be classified into three major
branches: Theravada, Mahayana, and Vajrayana. The Theravada and the Vajrayana schools in
South East Asia, Sri Lanka and Tibet tend to allow meat-eating while Mahayana practitioners in
China, Korea, and Vietnam advocate vegetarianism. (Kaza, 2005)
Mahayana Buddhism reached established itself under Chinese rule in the 11th century. In 1010 a
Buddhist emperor ruled the country. Over time the Vietnamese emperors built monasteries and
relied on monks for advisors but had a Chinese administration system. Dynasties through the
13th century were adherents to Mahayana Buddhism. In the 15th century Chinese domination
brought Taoism and Confucianism back to the forefront and the activities of Buddhists were
curtailed. At the end of the 14th century, Buddhism began to show signs of decline. The
ideological influence of Buddhism, however, remained very strong in social and cultural life. In
the 19th century Buddhism suffered again with the introduction of Catholicism by the French.
Faithful monks practiced their religion in seclusion. (Hays, 2014)
B. The development of the Buddhist Vegetarianism
Some Buddhists are vegetarians, but some are not. Attitudes about vegetarianism vary from sect
to sect as well as from individual to individual. Traditional of Buddha culture changes day by
day to suit for new Gen gradually but still keep old rules from the past. Some of traditional
culture from the past till now are still maintaining such as incense, vegetarian, prostrate, Buddha’s ceremony, etc.
It is more likely that the historical Buddha was not a vegetarian. Moreover, it is mentioned that
after attaining enlightenment, the Buddha accepted any kind of food offered with respect as alms,
including meat. Some accounts of Buddhism even mentions that the Buddha died from eating
tainted pork. Although the Buddha approved of eating meat offered to them by laymen during
the alms, some exceptions were made. The Buddha told his monks to refuse meat if the animal is
specifically killed for serving to monks. The meat should be avoided even with a small suspicion.
However, leftover meat from a laymen was acceptable even if the animal was killed. This was
because the animal was not killed to serve monks but for their own consumption. The Buddha
also listed certain types of meat that were not to be eaten. This included horse, elephant, dog,
snake, tiger, leopard, and bear. There were regarded as too noble to be used as food or they were repulsive.
Because the Buddha forbade eating of certain groups of animals, his followers, especially who
follow the Theravada Tradition, assume that eating other meat that was not forbidden by the Buddha is perfectly fine.
There was also an incident during the life time of the Buddha, where the Buddha was asked
Devadatta to institute only vegetarian food in the monastic code. Devadatta was the Buddha’s
cousin brother who was always against the philosophy of the Buddha. To this, the Buddha kindly
rejected without further clarification. Hoa Sen Plus program Intercultural Communication Giulia Cuini
Today, Theravada Buddhist do not kill animals themselves but openly accept to eat meat. The
sect of Buddhism that do not eat meat is in the Mahayana Tradition. Mahayana Buddhists argue
that the Buddha insisted his followers to never eat meat or fish in any kind. Even vegetarian
food that has been touched by meat should be washed before consumption.
This school of Buddhism believe that the Buddha prohibited monks from picking out the
non-meat portions of food and leave the rest. If the food has been touched by the small stain of
meat and blood, the whole meal must be rejected.
The Mahayana scriptures, for example, in the Lankavatara Sutra, the Buddha is said to have
specifically forbidden the consumption of animal flesh under any circumstances. He stated that
he had never approved a meat diet. He also said that killing animals for profit and buying meat
are both evil deeds. Likewise, the Buddha declared that eating meat hinders the development of
compassion and eating meat would develop demerits in monks. There was an exception to the
meat for alms rule, however. If monks knew or suspected that an animal had been slaughtered
specifically to feed monks, they were to refuse to take the meat. On the other hand, leftover meat
from an animal slaughtered to feed a lay family was acceptable.
Today, attitudes toward vegetarianism vary from sect to sect and even within sects. On the
whole, Theravada Buddhists do not kill animals themselves but consider vegetarianism to be a personal choice.
Mahayana schools are more often vegetarian, but even within many Mahayana sects, there is
a diversity of practice. In keeping with the original rules, some Buddhists might not purchase
meat for themselves, or choose a live lobster out of the tank and have it boiled, but might eat a
meat dish offered them at a friend's dinner party.
C. The roles of Buddhist Vegetarian in Viet Nam
People become vegetarians for many reasons, including traditional culture, way of life,
metta-karuna, karma, health, religious convictions, concerns about animal welfare or a desire
to eat in a way that avoids excessive use of environmental resources.
a. Role of Vegetarianism towards Traditional Culture and Ways of Life
The vegetarian food first became popular during the reign of the Ly Dynasty in 11th century.
However, it reached its zenith as an important part of royal cuisine during the long rule of the
Nguyen Dynasty since early 19th century, when Hue emerged as a Buddhist Centre (Lien,
2016). During this special ritual, the King kept himself clean and his mind tranquil. The
cooks also had to be clean and extremely selective of the food they chose to make the
offerings. Above all, the vegetarian feast had to be presented beautifully, with ornate
decorations.” Therefore, vegetarian food has become a tradition in Hue and more strong
spread to whole Vietnam nation. Moreover, most people turn vegetarian during the first and
full moon days of the month and on other festive days. The first day of the New Lunar Year,
for instance, is a day of vegetarian meals for many families in the city. Vegetarian food,
mostly vegan, has become increasingly popular in Vietnam over the last few years. All major Hoa Sen Plus program Intercultural Communication Giulia Cuini
cities, including the capital, have many restaurants that serve vegan food, and their number is
increasing. Vegans can find in Vietnam a variety of vegetarian dishes. However, the most
common vegan dishes are made of soybeans. Apart from tofu, steamed and fried, soybeans
lend themselves to soya paste, fermented tofu, veggie Vietnamese ham and a wide variety of other dips and dishes.
b. Role of Vegetarianism towards Metta-karuna Practice and Good Karma
It is not necessary for one to be a vegetarian in order to become a Buddhist. Becoming a
vegetarian in order to strengthen our loving kindness and compassion. The Lankavatara,
Nirvana and Angulimala Sutras had various reasons for not eating meat, but the main reason
is to cultivate one’s loving kindness and compassion. As the sutras say: “Eating meat nips
compassion in the bud”. Therefore, being a vegetarian does not lead to liberation, but to
cultivate the compassion and loving-kindness. What one does, no matter how insignificant it
may seem, affects everyone else, including oneself. Our present reality depends on how one
has treated others in our past. That is good news because it means one can change one’s bad
karma by changing our actions. With a vegetarian diet, one begins by reducing the intake of
meat dishes so one gradually become more compassionate. By doing this, one will naturally improve their karma as well
c. Role of Vegetarianism towards Environment and the Strengthen Human’s Physical and Mind Environment
The damaging effects of meat production is one of environmental issues. Reducing the
consumption of meat and encouraging vegetarianism are measures for protecting the
environment that would not only make economic sense, but would also receive the support most of the world religions.
According to a recent report by the United Nations Food and Agricultural Organization, 18%
of the world’s greenhouse gas emissions come from livestock production, namely from the
urine and excrement of animals raised for food. The greenhouse gas emissions from this
animal waste is 40% more than the emissions that come from all the motor vehicles,
including airplanes and ships, of the entire world. Further, almost two-thirds of the ammonia
emissions responsible for acid rain come from animal wastes (Berzin, 2019)
The Strengthen Human’s Physical and Mind According to what scientific research has
discovered, people’s emotions are more easily stimulated when the moon is full while such
emotions are at a lower level than normal on the first day of the lunar month. Thus, by eating
vegetarian food, people can adjust their minds and bodies (Yun, 2015)
Moreover, vegans can find in Vietnam a variety of vegetarian dishes. However, the most
common vegan dishes are made of soybeans. Apart from tofu, steamed and fried, soybeans
lend themselves to soya paste, fermented tofu, veggie Vietnamese ham and a wide variety of
other dips and dishes. Since soybeans are nutritious, rich in protein and calcium, and
non-fattening, they are a good replacement for animal meat. They are also said to be useful in
treating several illnesses, including heart disease and cancer (Lien, 2016). Despite the Hoa Sen Plus program Intercultural Communication Giulia Cuini
different motivations of each vegetarian, as long as they have the correct concept and they
cook their food well, vegetarianism will have a positive effect upon the mind and body. References
(2020). Retrieved from http://www.bhutanforyou.com/vegetarianism-in-buddhism/
Berzin, A. (2019). Retrieved from
https://studybuddhism.com/en/advanced-studies/history-culture/interreligious-dialogue/i
mproving-the-environment-through-vegetarianism
Hays, J. (2014, May). Retrieved from
http://factsanddetails.com/southeast-asia/Vietnam/sub5_9d/entry-3377.html
Kaza, S. (2005). Western Buddhists’ Motivations for Vegetarianism. Worldviews: Global
Religions, Culture, and Ecology.
Lien, B. (2016, June). Retrieved from
https://vietnamnews.vn/life-style/347431/vn-cities-experience-a-vegan-surge.html
O'Brien, B. (2019, March 11). Retrieved from
https://www.thoughtco.com/buddhism-and-vegetarianism-449731
Yun, H. (2015). Buddhism and Vegetarianism: Buddhist in every step. Chap 12. Fo Guang Shan
International Translation Center.