Do you have to be a vegetarian to be a Buddhist? The answer, quite readily, is "no". Should you be a vegetarian if you are a Buddhist? The answer to this question may not be so easily answered. However, if your guiding principle is that of compassion for all sentient beings, which is the very heart of Buddhist philosophy, then the answer is "Yes, be a vegetarian, if at all possible". As George Bernard Shaw so succinctly put it, "Animals are my friends ... and I don't eat my friends."

The life of an animal destined to be food is one of unspeakable pain and suffering. As Buddhists we should do everything in our power to alleviate this suffering. The solution then is to break free from this chain of misery by limiting or completely eliminating meat from our diet. The benefits of a vegetarian diet are manifold: it will help reduce the number of animals suffering needlessly, it will lessen greatly the ecological stress on our small, fragile planet, and it will improve our health and general well-being:

Americans will not reduce their rates of cancers, cardiovascular diseases and other chronic degenerative diseases until they shift from an animal-based diet to a plant-based diet. - Dr. T. Colin Campbell, world renowned Nutritional Biochemist at Cornell University

Most heart attacks would never occur if we cut out the meat. - Dr. Neal Barnard, Chairman of Physicians Committee for Responsible Medicine

I quite agree with the leading nutritionist of John Hopkins, Dr. E. V. Mecollum, who gave it as his opinion that anyone who chose to eliminate meat from his diet would be better off for doing so. - Owens S. Parrett, M.D.

A diet free of meat and dairy products will almost completely eliminate the risk of those life-endangering diseases, e.g., heart diseases, strokes, some cancers, diabetes, arthritis, osteoporosis etc. - Dr. Michael Klaper, M.D., Director of the Institute For Nutrition Education and Research

Was the Buddha a vegetarian? The answer to this questions depends on the source consulted. Some scholars say "yes", while others say "no". It would appear that he probably was not, though, since he was a wayfaring monk for most of his life, relying on the good will of others for his sustenance. Monks then as now were expected to accept offerings from the faithful graciously and without question. Therefore, it is likely that the Buddha ate meat, since meat was a part of the offerings he received. However, it's also quite likely that he did not want animals killed specifically for his or his followers consumption. For example, the code of conduct for Buddhist Monks (ascribed to the Buddha) has a specific reference to the meat of an animal.

If a bhikkhu sees, hears or suspects that it has been killed for him, he may not eat it. - Mahavagga of the Vinaya Pitaka

Remember, one of the reasons Buddha parted ways with Hinduism was over the practice of animal sacrifice. Buddha's strict reliance on the concept of ahimsa (non-violence and selfless love towards all creatures) was in direct conflict with this practice. He didn't feel animal sacrifice was beneficial; in fact, he felt it was in direct opposition to his goal of reducing the suffering of all. In what some consider a reaction to Buddha's criticism, the Brahmins (the priestly and ruling order of Hindus) eliminated animal sacrifice and became staunch proponents of vegetarianism. Mohandas Gandhi, probably the most famous Hindu of the twentieth century, practiced lifelong vegetarianism. Today, Indian restaurants are often all vegetarian or at least partially vegetarian to suit the dietary code of their Brahmin and orthodox Hindu clientele.

The greatness of a nation and its moral progress can be judged by the way its animals are treated. - Mohandas Gandhi

The Puranas, written after the time of the Buddha, forbid all Hindus from eating meat. The Puranas were written to explain higher truths to the common man. They are often referred to as the Vedas of the common folk.

Other important Hindu documents address vegetarianism, too. For example, the Tirukural (or Kural), one of the masterpieces of Tamil literature, has many verses devoted to the subject. The following verses are from a translation of the Tirukural by Satguru Sivaya Subramuniyaswami:

How can he practice true compassion who eats the flesh of an animal to fatten his own flesh?

Riches cannot be found in the hands of the thriftless, nor can compassion be found in the hearts of those who eat meat.

When a man realizes that meat is the butchered flesh of another creature, he will abstain from eating it.

Insightful souls who have abandoned the passion to hurt others will not feed on flesh that life has abandoned.

Greater than a thousand ghee offerings consumed in sacrificial fires is to not sacrifice and consume any living creature.

All life will press palms together in prayerful devotion of those who refuse to slaughter or savor meat.

Scriptural references attributed to the Buddha from the (Mahayana) Sakyas of Northern India suggest that Buddha had a strong objection to eating meat:

To avoid causing terror to living beings, let the Disciple refrain from eating meat - Lankavatara

The food of the wise is that which is consumed by the Sadlius (Yogis); it does not consist of meat - Lankavatara

There may be some foolish people in the future who will say that I permitted meat~eating and that I partook of meat myself, but... meat-eating I have not permitted to anyone, I do not permit, I will not permit - Lankavatara

Meat-eating in any form, in any manner, and in any place, is unconditionally and once and for all prohibited for all. - Lankavatara

If it is true that Buddha accepted meat in his offerings (and the point may still be debated), it stands to reason that he would have preferred otherwise. And it seems rather certain that if he had a choice for himself and his followers, he would have advocated a vegetarian lifestyle. Further references attributed to the Buddha reinforce this notion:

The reason for practicing dhyana (concentration of mind and seeking to attain Samadhi -- equilibrium; tranquility; heightened and expanded awareness) is to escape from the suffering of life, but in seeking to escape from suffering ourselves why should we inflict it upon others? Unless you can so control your minds that even the thought of brutal unkindness and killing is abhorrent, you will never be able to escape from the bondage of the world's life. - Surangama

After my Parinirvana [complete extinction] in the last kalpa [the time between the start of a world cycle and its extinction] different kinds of ghosts will be encountered everywhere deceiving people and teaching them that they can eat meat and still attain enlightenment. - Surangama

How can a bhikshu, who hopes to become a deliverer of others, himself be living on the flesh of other sentient beings? - Surangama

Let him not destroy, or cause to be destroyed, any life at all, nor sanction the acts of those who do so. Let him refrain from even hurting any creature, both those that are strong and those that tremble in the world. - Sutta-Nipata

Because he has pity on every living creature, therefore is a man called 'holy'. - Dhammapada

One act of pure love in saving life is greater than spending the whole of one's time in religious offerings to the gods - Dhammapada

He who, seeking his own happiness, punishes or kills beings who also long for happiness, will not find happiness after death. - Dhammapada

The eating of rneat extinguishes the seed of great compassion. - Mahaparinirvana

Asoka, the great Indian emporer, who is said to be initially responsible for the spread of Buddhism in Asia, prohibited the killing of animals.

I have enforced the law against killing certain animals and many others, but the greatest progress of righteousness among men comes from the exhortation in favor of non-injury to life and abstention from killing living beings. - Asoka's Edicts

The Dalai Lama has not been silent on this issue. He has expressed his opinion favoring vegetarianism and the humane treatment of animals on more than one occasion. Here are just a few of his comments:

"Vegetarianism is very admirable. In the case of those living in Tibet in the past, because of the climatic conditions and the scarcity of green vegetables, it is perhaps understandable that people generally adopted a non-vegetarian diet. Now, however, particularly in countries where there is an abundance of fresh vegetables and fruits, it is far better to reduce our consumption of non-vegetarian food as much as possible."
The World of Tibetan Buddhism, page 111.

""I think that from a Buddhist point of view it is very important to be vegetarian. I always say that even if on an individual level one does not always manage to stick to a vegetarian diet, when large numbers meet for a party, a conference, or any other gathering, it is indispensable that the group avoids eating meat. As for myself, I have tried my best to introduce vegetarianism to Tibetan society."
Beyond Dogma, pg. 28.

For those people who can practice strict vegetarianism, that is best. I was deeply impressed the other day when I heard on the BBC radio that the number of vegetarians in this country (Great Britain) is growing. This is good news."
The Meaning of Life from a Buddhist Perspective, page 72-73.

"The suffering of animals is immediately apparent, for example, in goats and lambs slaughtered by the butcher, unable to save their own lives. Animals are harmless, they are totally powerless, possessing nothing but the bit of water and food we give them. They are so simple, so stupid, ignorant, and defenseless, that men really have no right to hunt and kill them for food. Cows, horses, mules and other animals have a dismal life and a dismal fate."
Essential Teachings, page 43.

According to Buddhism the life of all beings--human, animal or otherwise--is precious, and all have the same right to happiness. For this reason, I find it disgraceful that animals are used without being shown the slightest compassion, and that they are used for scientific experiments. ...I have also noticed that those who lack any compassion for animals and who do not hesitate to kill them are also those who, sooner or later, show a lack of compassion toward human beings. Inversely, the more compassion we have toward animals, the more we regard their lives as precious, then the more respect we have for human life.
Beyond Dogma, pg. 28.

Although from a spiritual point of view, we can say that human beings are the most precious of all living beings, seen from other angles we are the most destructive species our planet has known. Not only do we create pain for other species-- the millions of fish, chickens, cows and others we consider to be our righful food -- but we use our intelligence even to plan the total destruction of the planet on which we live!
The Dalai Lama on Money, Politics, and Life As It Could Be, pages 29-30.

If you adopt questionable methods to become richer, such as selling arms or building poultry farms, then your livelihood becomes a source of negative energy and karma. By investing your money in the poultry industry, for example, you may become richer but at the expense of other beings' lives
The Dalai Lama on Money, Politics, and Life As It Could Be, page 15.

"While so much ill-treatment of animals goes on, while the moans of thirsty animals in railway trucks sound unheard, while so much brutality prevails in our slaughterhouses . . . we all bear guilt."

- Dr. Albert Schweitzer