Stop killing!

     Masters and Friends: Greetings!

    As the new century approaches, I am delighted to transcend time and space to sincerely communicate with you all, and to jointly create auspicious conditions for the Dharma. In this world, life is the most precious thing. When we are on the verge of death and are saved, it is more joyful than gaining all the wealth in the world; conversely, if our lives are taken, the suffering is countless times greater than losing everything. This is true for us humans, and it applies to other life forms, from lions and tigers to insects and ants—all are equally afraid of death.

    Although they cannot speak, their sense of suffering is no different from that of humans. As the most intelligent of all beings, shouldn't we, as humans, put ourselves in their shoes, extend this compassion to animals, and live in harmony with them, filling the world with peace and happiness? Currently, in the pastoral areas of Tibet, the killing of animals is relatively serious, which violates both Buddhist teachings and worldly morality. Firstly, from the perspective of Buddhism, killing is the most serious sin, and the karmic consequences are extremely terrible.

    The ripening result: those who kill will inevitably fall into hell, suffering unbearable pain for hundreds of millions of years because they cause suffering to the animals they kill; the cascading result: they will enjoy killing life after life and be short-lived and sickly because of their habit of killing and shortening the lifespan of the animals they kill; the exacerbating result: they will be reborn in harsh environments because they have robbed the animals of their happiness of survival. All of this is due to the infallible law of cause and effect; everyone must experience the consequences of their actions in this life after death. The greatest

    human suffering is being sentenced to death. Compared to animals, although death row inmates suffer more severe mental torture, their physical pain is relatively mild and shorter in duration. However, cattle and sheep from Tibetan pastoral areas are transported to distant places like Chengdu and Lanzhou, enduring several near-death experiences along the way. It takes two to three days to travel from the pastoral areas to Han areas, another two to three days to the market, and then another seven to eight days to the slaughterhouse.

    To prevent the cattle from becoming emaciated and ruminating, people cruelly nail their upper and lower jaws together; some even pierce their lower jaws and pull out their tongues. For over ten days, they went without a single blade of grass or a drop of water. So thirsty were they that when they saw a small river by the roadside during transport, the cattle would recklessly jump off the speeding truck, breaking their legs and ribs in the process. The constant jolting and shaking of the truck terrified the cattle, causing them to strain on their hooves, resulting in broken or dislodged hooves after several days.

    As for the sheep, they were hung upside down outside the truck like sacks, exposed to wind, sun, and rain, enduring unimaginable suffering akin to that of hell and hungry ghosts. However, dying during transport was considered fortunate, for even more horrific things were yet to come. Upon arriving at the slaughterhouse, the cattle and sheep, tortured for five or six days, were confined in dark, filthy sheds, enduring seven or eight days of hunger and thirst. Finally, they were driven through a narrow, deep passage to the slaughterhouse entrance. Hearing the sounds of the slaughtering machines, the screams and struggles of their companions, and witnessing the bloody hellish scene, they trembled with terror, tears streaming down their faces, desperately trying to escape, but it was too late.

    Ropes were already tied to their horns, and despite their desperate struggles, they were dragged inside by the machines. Some were blinded with iron spikes before being driven into the slaughterhouse. As soon as a cow entered, a large iron clamp gripped its hind leg, hoisting it upside down and transporting it along the conveyor belt. A knife was used to slit its throat and blood vessels, hot blood splattering through the air. The cow struggled in mid-air, its stomach contents spilling out of its throat.

    The conveyor belt moved further, and the cow was skinned alive, its internal organs removed… Anyone with a modicum of compassion would be heartbroken at the sight. Another method of killing cattle by suffocation involves tying a rope to the cow's mouth and nose, preventing it from breathing. The cow will suffocate for nearly half an hour before dying. This method is extremely barbaric and cruel. Many herders sell their livestock to butchers, believing they have not committed the sin of killing. This is utter ignorance; the sin of this practice is even more serious than killing the animal themselves. They, the butcher, and those who conspire in the transaction all commit the same sin.

    Those butchers do not believe in cause and effect, clinging to this wrong view and killing countless beings, accumulating immeasurable sins. Some people sell cattle and sheep to butchers to build stupas, mani stone piles, or prayer halls; others kill livestock for the livelihood of monks. These are all acts of evil done in the name of good deeds, not only lacking any merit but also doubly sinful! Know that these beings are the reincarnations of our parents and relatives from past lives, who nurtured us and devoted countless efforts to our growth! Yet today we inflict immeasurable suffering upon them. Is this not repaying kindness with enmity?

    Even setting aside any past karmic debts, we drink the milk of cows, yet we kill them, eat their flesh, and wear their hides. Is this still considered human behavior? From a moral standpoint, it's like the rampant deforestation of the upper Yangtze River causing soil erosion and exacerbating droughts and floods downstream year after year.

    Similarly, because there's no prohibition on transporting cattle and sheep from pastoral areas to Han areas, some criminals take advantage of this opportunity to smuggle truckloads of cattle and sheep to sell in Han areas. Now, the number of trucks transporting cattle and sheep from Tibet to Han areas is as many as the number of trucks transporting timber in the past, and many of the cattle and sheep transported to Han areas are female, some even pregnant, only discovered at slaughterhouses. If this situation continues, the number of cattle and sheep in pastoral areas will drastically decrease, even to the point of extinction, threatening the livelihoods of herders. This will inevitably have a significant impact on social order and the stability of herders' lives in pastoral areas.

    In fact, many slaughterhouses in Tibet have killed tens of thousands of cattle and sheep to date, yet they have not made much profit; some have even gone bankrupt. Such enterprises bring no benefit to the Tibetan economy. Moreover, this cruel killing of animals without considering karmic consequences will seriously affect the spiritual civilization of future generations, turning them into barbarians who do not protect animals and are as ferocious as wild beasts. Although

    Han areas are not like pastoral areas, the killing of animals is even more severe, with various methods of killing. Not only are cattle, sheep, pigs, and chickens killed, but also aquatic creatures such as fish, shrimp, crabs, and turtles. Almost every city is filled with bloodshed and murderous intent, like a city of demons. Once, on my way back to the academy from Chengdu, I saw a group of ducks abandoned by the roadside, waiting to be slaughtered. Their feet were tied, and as cars passed by, they flapped their wings and struggled to escape, huddled together.

    Although they only had a few minutes left to live, their will to survive was still so strong. In Han areas, vegetarians are often looked down upon, and releasing animals is seen as an inexplicable act. The animal release associations in major cities have done a great deal of work in releasing animals, and I am very grateful to you all. I hope you will continue your efforts and spread the practice of releasing animals widely. Here, I pray that the work of releasing animals will receive the support of all eminent monks and virtuous masters who protect the happiness of all sentient beings, and that it will receive the keen attention and active participation of all disciples of the Three Jewels. If we do not engage in professions that involve killing, we can still survive; vegetarians can also live healthy and happy lives.

    If we actively refrain from killing and release animals, this earth will become a beautiful garden. For our own future lives, and for the future of all humanity, I hereby humbly request all my friends: when you are free in body and mind, please do not send cattle, sheep, and other animals into unbearable hellish suffering, and do not intentionally kill any life. This is my greatest expectation of you, and also my earnest request! Now and in the future, all those who heed my teachings should do their utmost to refrain from killing and release animals. This will bring immeasurable benefits to themselves and others, and make our world a better place.

    May you all be blessed with good fortune! Tashi Delek! Thank you. Reposting this is a joyous act, immeasurable merit!

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