Practices to Purify Killing Animals

My most dear one,
Yes, this is a very difficult thing to do. An action like this can become Dharma, but for us ordinary beings, it is extremely difficult for it to become anything other than negative karma.

When you explained this to me, it reminded me of the kindness of others, due the medicines we take that heal sickness for human beings. So many scientists and doctors have conducted these experiments on animals and in this way, they have discovered medicines that can help us. It reminds me of the suffering of so many sentient beings—animals first and then second, the human beings who conduct the experiments.

Of course, if someone has strong bodhicitta, then it can be different. Otherwise, the person doing the experiments is creating negative karma and they will then have to suffer in the lower realms for eons and eons until the negative karma is finished. If the karma is not finished, they have to suffer again, on and on. The suffering is inconceivable. If it was to manifest in material size, it would be almost as if there was no empty space left; it would all be filled with unbelievable suffering.

Because we don’t have omniscience and we don’t have even ordinary clairvoyance, we can’t understand the unbelievable suffering that we will have to experience by creating negative karma. If we knew and understood this, then it would be hard to create that negative karma.

Buddha gave 84,000 teachings, which come in the three baskets. There are the teachings of the Hinayana and the teachings of Mahayana, which has two parts, Mahayana sutra and Mahayana tantra.

In the Hinayana teachings there is no permission to do the three negative actions of the body (killing, stealing, sexual misconduct) or the four negative actions of speech (telling lies, gossip, harsh speech and divisive speech). These seven negative actions are not permitted in the Hinayana tradition, because they cannot become virtue.

In the Mahayana, these actions are permitted if they are done with the motivation of bodhicitta, taking responsibility to free the numberless sentient beings from the oceans of samsaric sufferings and bring them to enlightenment. We take that responsibility on ourselves and generate bodhicitta in order to achieve enlightenment for them. When this realization arises effortlessly, we feel it naturally, day and night, all the time. When we feel this, there is no thought of cherishing the I, even for one second. It does not arise, even for a second. There is no action done for the self-cherishing thought.

Only then in Mahayana can the three negative actions of the body and the four negative actions of the speech be done, but they must be done with bodhicitta. We must have unbearable bodhicitta, great compassion for sentient beings. Only then are these seven negative actions permitted and become virtue, so we are allowed to do them.

That’s also why in tantra, when we benefit sentient beings, there are various ways to benefit, such as pacifying actions. We can pacify negative karma and obscurations, such as sickness, spirit harm, etc. Then there are increasing actions, for example, increasing wisdom, increasing realizations, increasing long life, wealth and so forth. There is also controlling action, which means having control over the sentient beings, controlling their needs, controlling sentient beings in order to protect them, to bring them to enlightenment. It is only for this reason, for us to practice Dharma for sentient beings. We can achieve controlling power for the sentient beings and their needs in order to benefit others and the teachings of Buddha.

There are also wrathful actions, but you need to be qualified to do these. It is best if you have realized bodhicitta, great compassion. You would only do wrathful actions if the other three types of action have not worked. Wrathful action is only done if there are evil beings harming sentient beings and the teachings of the Buddha, so then with strong bodhicitta, compassion, using tantric practice, divine pride and clarity of the deity, you do wrathful actions, such as hooking the evil beings’ consciousness in the torma (dough made in the shape of a human being). The consciousness is hooked there and then burned in the fire. From there you bring the consciousness up and shoot it into the pure land. But you must have those powers and those qualities to do wrathful actions towards those who harm many sentient beings and the Buddha’s teachings.

In one of his past lives, the Buddha was a bodhisattva captain. He was sailing a boat with five hundred traders on it. On the boat there was one man with a spear who was planning to kill all the others. The bodhisattva captain knew that and felt unbearable compassion. He thought that instead of that man having to be born in hell, he would choose to be born in hell and suffer instead of that man. So, with unbearable compassion he killed that man. The action didn’t become negative karma; it became positive karma, it became the cause of enlightenment, because it was done with unbearable, strong compassion, with bodhicitta. The result was happiness. He became free from samsara 100,000 eons sooner, and it made him so much closer to enlightenment.

So it is only in Mahayana that these kinds of negative actions can become the cause of enlightenment, but only if they are done with strong bodhicitta, the most unbearable compassion. The actions are done with that bodhicitta, with the mind wishing to be reborn in hell oneself, in order to save one sentient being from having to be reborn in the hell realms and having to suffer there for a long time. Instead of that, we choose to be reborn in hell and to suffer there for a long time, even for eons.

For a bodhisattva, that is like drinking nectar. A bodhisattva feels incredible happiness and they are most happy, like a swan in the hot sun entering the swimming pool—they feel so happy.

Then even if we can achieve liberation from samsara, if we achieve nirvana forever, becoming free from the oceans of suffering forever, achieving the blissful state of peace for ourselves, it looks like that is the worst thing. I say it is like toilet paper that is used to clean kaka; something that we throw away immediately. The bodhicitta attitude means that.

Therefore, those seven actions in Hinayana, without depending on bodhicitta they are always regarded as negative, but in Mahayana, if they are done with bodhicitta, they can become the cause of enlightenment for sentient beings.

Anyway, since you have already done these actions, you have done the experiments on animals, then you need to do something to purify your own negative karma. But not only that, the most important thing is to do something for all those animals—not only the mice and rats and so forth that you experimented on, who suffered unbelievably and died, but also all the animals in the world, all the others that scientists and doctors experiment on, those who undergo the most unbelievable, unbelievable suffering in order to make the medicines or cosmetics or for whatever reason.

My suggestion regarding the animals you have already harmed or killed is that you need to make a Vajrasattva statue.

Also, recite OM MANI PADME HUM every day, as much as possible. Recite this mantra totally with bodhicitta, dedicating for all those animals that you did experiments on and for all the other animals who have had experiments done on them. So, dedicate for all those numberless beings.

It is also possible that in past lives we were like these animals, the mice and so forth that were experimented on by others numberless times. We have been like that ourselves, going through that, and now, due to another good karma, we have temporarily been born as a human being. It is almost like good luck this time, that it turned out like this. Of course, it is not forever. It is just for a short time, like last night’s dream. For example, it's like the people and animals that fall down from a mountain and briefly land on some flat place. They stop for a very short time, then they continue to fall down. Or like a prisoner who is allowed outside for one hour to see their family then has to go back to prison. Having this human rebirth right now is like that.

Recite the OM MANI PADME HUM mantras for all the animals who have died already or suffered so much due to the experiments done by other scientists, doctors and students. Dedicate for every one of them. Then dedicate for all sentient beings—numberless hell beings, numberless hungry ghosts, numberless animals, numberless human beings, numberless suras, numberless asuras and numberless intermediate state beings—for them all to be free from samsara as quickly as possible and to achieve enlightenment as quickly as possible, to achieve Chenrezig, the Compassionate Buddha’s enlightenment. And for you also to achieve enlightenment. Then recite OM MANI PADME HUM as much as possible.

It is also good to do nyung nä practice, which is two or three days’ retreat on Chenrezig Buddha. This practice is unbelievably powerful. So do nyung näs dedicated for all the sentient beings from who we receive all our past, present and future happiness. This is where the numberless Buddha, Dharma and Sangha come from, to whom we go for refuge all the time. So, dedicate to all sentient beings, who are most precious, most dear, most kind, wish-fulfilling to us. Then dedicate for all the animals that the scientists, students and doctors experiment on, and in particular dedicate for all the animals you have experimented on, so do it for them.

It’s very important for your actions to become virtue, to become Dharma, so eating, walking, sleeping, doing your job, for all these actions to become Dharma as much as possible, not only prayer or meditation. That depends on having a good heart not only toward human beings but even to insects, to all the six-realm sentient beings. We need to have a good heart and to help others as much as we can, including ants and insects, to not harm them at all. Even though you did those experiments, generally do not harm other sentient beings; make it as less as possible, so that’s what I can say.

It would be good if you can read lamrim teachings. Especially read the parts on bodhicitta, to understand and feel more bodhicitta, to have an understanding that samsara is in the nature of suffering. You have to see your own suffering clearly, deeper, then you can feel great compassion to others, by seeing how others are suffering in samsara.

What I can say is only in regard to the past actions that you have done, but the present and future actions I cannot say; it is difficult for me to say. What I can advise on is the past actions you have done and how to purify that karma.

Of course, it’s not only you—there are numberless people in the world who have to do things like this in order to get a degree or to do their job, in order to qualify for a job and so forth, and of course, sometimes the result can help human beings with medicines and so forth.

Anyway, this is my advice. As much as possible, please live your life with bodhicitta motivation in every action you do.

With much love and prayers ...

Student: For seven years my husband, six cats, and our old dog have lived in an old farmhouse. As you probably know, these kinds of houses attract mice and other small animals. We always take care of all the little animals, especially the large amount of spiders, who live everywhere. If it is summer, sometimes I put them outside, or if I find a really big one I also put him/her outside. Furthermore, we hope that they are happy in our house and we try to keep the cats from eating them. Our cats are indoors cats, so they cannot try to catch mice or birds like other cats.

If we hear mice, I set a trap where they are not killed, and put them outside. Sometimes I think they get back into the house faster than I do, ha, ha. So, you can see we try to do our best to keep every living being alive.

Now, our problem, or maybe more my problem, because I am the Buddhist in this household, is that last year my husband found that there were too many mice and killed some of them and also, one time, our chickens had blood lice and he killed those.

I recently started to make tsa-tsas and asked my teacher for advice on how to do this. After I started making them I thought that I could dedicate the merit also to the killed mice and blood lice. I hope this is a good idea.

Then this summer and the summer before, we found wasps making a nest in our house. Both times they came in through a little hole in the wall. Both times the situation became serious and dangerous for us and our pets. We tried to catch them and put them outside but it was still a dangerous situation. The second time there was a thin wall between the wasps and the room where our cats sleep, and the buzzing made them anxious. We were afraid they would come inside again. Both times we had to ask someone to come and kill them, even though we were very sorry to do this.

My questions are: How can I purify letting the wasps be killed and how can I do something to allow my non-Buddhist husband to purify this? Also, is there anything I can do to prevent the wasps coming back to the house again? Of course, we repair holes and so on, but still I am afraid next year there will be wasps who want to live with us again.

Rinpoche's Response:

My very dear Wendy,
I checked regarding your questions. If you read the Arya Sanghata Sutra so your husband can hear it, even if he hears only one word or a few words, this purifies the five uninterrupted negative karmas, that is, the negative karma that would cause one to be reborn in the hell realms, where there is inexhaustible suffering. The five uninterrupted negative karmas are killing one’s mother and father, drawing blood from a Buddha, and so forth, so this means it also purifies the negative karma of killing.

You could recite it out loud so not only your husband hears it, but also all the animals. Also, you could play it (there is a Tibetan and English recording) so that everyone can hear it, including all the animals, insects, and even the wasps. This way everyone gets purified. This is an excellent thing to do.

If you can, recite Mitukpa mantra out loud, so your husband can hear it and also the insects. If you are making tsa-tsas, then Mitukpa tsa-tsa is the best one to make, dedicating it on your husband’s behalf. Also, if you recite the long Namgyalma mantra, this can purify your husband’s negative karma of killing, as well as all sentient beings’.

If you can get a recording of this mantra and also play it so that he can hear it, as well as any animals, this would be very good, unbelievably powerful. This directs one’s life towards enlightenment and to always have a pure life.

If you can get recordings of these mantras so that you can play them often, that would be great, as well as you reciting them. I will also make prayers.

With much love and prayers... 

That is great. You can carve or write the mantras on a board or in copper, and then tow it behind the boat. Or you can go to a bridge and let it drop into the water while reciting the mantras. Do the same with prayer wheels.

The mantra can be written in Sanskrit on one side of the board, and in Tibetan on the other side. If the boards are thrown into the water they should be made of materials that last as long as possible. If you make prayer wheels to put into the water, you shouldn’t allow any water to get inside of them.

There is a family in Taiwan who live by fishing. They built a circular wall out into the water, across from mainland China, with mantras written above and below the water, and underwater stupas.

Usually, building a temple is no problem at all. There is incredible benefit for the sentient beings that get killed during construction: worms, insects, and so on. They are never reborn in the lower realms, and receive a good rebirth. This is due to the power of holy objects, because Buddha is free from all defilements and has perfected all qualities, including the inconceivable powers that are inspired by and achieved through compassion for all sentient beings. A temple or monastery is a merit field for the Buddha, Dharma, and Sangha. Even when we build ordinary rooms, we should build them with the idea that we are building a home for the Triple Gem.

It is the same for sentient beings killed by vehicles or by being stepped on during construction of a temple. They share in the merit of building the temple, because they gave their lives for the temple to be built. Therefore, they are not reborn in the lower realms.

There is a quotation from an Indian pandit which states that when you build a monastery, any insect that dies during construction is never reborn in the lower realms. Even when you cook food for the people who are building the monastery, whoever is touched by the smoke of the cooking is liberated from the lower realms. This is due to the role of the people building the temple, monastery, or meditation hall, which is connected with the power of the Buddha and the Triple Gem.

You can construct any building with the idea that you are creating a home for the Triple Gem, and then when you have finished, you can place a picture of the Buddha in it, and it becomes a temple. When you do this, you fulfill the motivation you set at the beginning of the project, so it isn’t a lie. Then, since the construction took place for the sake of building a temple or monastery, those sentient beings killed during the process are protected from the lower realms.

Even if you farm and kill animals, you can take refuge without taking any of the five lay vows. Because Buddha is compassionate, even if you are unable to stop doing major harm, such as killing, etc., you can abandon the smaller harms, for example, a second of anger. The purpose of this vow is to protect your and others’ minds from suffering and to being peace and happiness to yourself and others. Even if a person can’t keep the five lay vows, there are many other smaller harms the person can stop, such as harsh speech, etc.

Whatever forms of causing harm the person can stop doing protects everyone and is the root of happiness and peace, so the person doesn’t get the result of negative karma and has happiness in this and future lives. Buddha is so compassionate. The person can still take refuge in Buddha, Dharma, and Sangha. Even Tibetan soldiers used to take refuge and then go out and do their job. In our case, besides taking the tantric and bodhisattva vows, we still harm others every day here and there in daily life with anger, bad words, etc.

The best subject to teach people who still farm is karma. There are different ways of presenting it: the four aspects, the ten nonvirtues. Another way is from the point of view of helping others by protecting life. In the case of killing, emphasize the opposite—that saving the lives of animals causes you to have a longer life. Emphasize the benefits for yourself. Present karma by emphasizing what happens to you. Then, emphasize the opposite: saving lives of others, birds, etc. Elaborate on practicing charity for others: helping sick people, the dying, and homeless. The result is that you have a long and healthy life now and in the future.

Teach about reincarnation. Explain that how your future lives turn out depends on how much you create positive karma. Present the idea of how life isn’t just this one. If you don’t talk about reincarnation, they won’t be inspired to abandon negative karma and this won’t be an important issue for them. The thought to change doesn’t come. Just because you have a farmer’s life it doesn’t mean you have to kill. But there’s a fixed idea that other people have, that you have to kill if you’re a farmer. You have to feed animals, but you don’t have to kill them. You can control their numbers through breeding. If you sell them then other people will kill them, so it’s best to control their numbers. Also, being a farmer is your choice, you can change your lifestyle for the good and happiness of others. There is no rule saying you have to be a farmer, it’s your own free will.

In the case of people who can’t stop killing but still want to meditate, they can still develop compassion for others, for example practicing patience and the basic things that are the only ways to bring happiness, keeping the mind in virtue, visualizing Buddha, and purifying with Shakyamuni Buddha yoga meditation.

Gradually, they will become inspired to stop killing. Buddha presented so many different practices because sentient beings have different minds. So, they should still practice Dharma and meditate. There is always something they can do, other things they can practice. It is better to do something they can do, that is opposite to creating nonvirtue, so their life isn’t just negative karma and completely dark. They should especially do purification practices. If you purify, then there is less negative karma and suffering, so it makes a huge difference.