Shravasti Dhammika, To EAT OR NOT TO EAT MEAT: A BUDDHIST REFLECTION
Chapter 1 Vegetarianism in ancient India
5. One of the criticisms the Jains directed towards the Buddha was that he ate meat. “Many Jains went through the town, through the main roads and side streets, the alleys and the lanes, waving their arms and shouting, ‘The general Siha has this very day slaughtered a large creature to feed it to the monk Gotama and he is going to eat it knowing that it was slaughtered specifically for him.’” (Anguttara Nikaya IV, 187).In this incident the Jains were trying to discredit or embarrass the Buddha for eating meat, which suggests that there was a feeling in India at the time that monks at least should be vegetarian. But this idea could have only been in its infancy because the Buddha became widely respected despite the criticism of him by the Jains on this issue. And he was not the only one. We read of a particular ascetic who was highly esteemed by the people of Vesali despite having taken a vow to consume only meat and alcohol (Digha Nikaya III, 9).
達爾卡法師 著 伍煥炤 譯 ：《吃肉還是不吃肉：佛教的反思》
5. 耆那教徒其中一項針對佛陀的批評是他吃肉。「很多耆那教徒走進城內，走過大街小巷，揮手高聲呼喚：『施哈將軍今日屠宰一隻大的牲畜給佛陀吃，佛陀將會吃掉牠，也知道那隻牲畜是特別為他而屠宰的。』」 (《增支部》IV, 187) 。在這事件中，耆那教徒嘗試敗壞佛陀的名聲，或使他感到難堪。這事件意味着當時印度有一種想法，就是比丘們至少應是素食者。然而，這種思想可能只在萌芽的階段。儘管耆那教徒在這議題上批評佛陀，但佛陀在當時已經廣受人們尊崇，而且，吃肉的修行者不只他一個。我們知道有一個苦行者，雖然他發誓只飲酒吃肉，但他仍然非常受毘舍離人尊敬 (《長部》III, 9)。