marc108 wrote:Ive been giving vegetable gardening a serious crack this year and have realize just how difficult pest control is while adhering to the first precept. Large pests like slugs, snails and worms can easily be picked off but microscopic bugs & eggs that can easily decimate an entire garden seems to be impossible to control without killing? Id be interested to hear from any gardeners that maintain the 1st precept and how they have dealt with pests?


marc108 wrote:Citta,
I havent brought any in on purpose, but 2 small toads came into the garden & got too big to leave... they wiped out the entire population of slugs and snails. before the toads, my gf and i would collect snails and slugs every single night and then drop them on the other side of my condo complex.
Id be interested to hear from any gardeners that maintain the 1st precept and how they have dealt with pests?
daverupa wrote:The Jain practice of sustained examination of one's own prolonged starvation-suicide is one attempt to deal with the fact that a human being exists at a cost to life. That the Buddhist practice is so different from the Jain one seems due to the fact that the ideal food structure is one of grains & other grown foods, and with the elimination of animal foodstuffs the problem would revolve around insects; animals (as opposed to insects) as a group come to be prioritized differently under this ethic.
One does what one can, but at a certain level we ought to say that sustained ahimsa makes unintended death-of-insect a wholly minor affair; getting hung up on it (upadana) seems to assuredly miss the forest for the trees.
"Whenever you want to do a bodily action, you should reflect on it: 'This bodily action I want to do — would it lead to self-affliction, to the affliction of others, or to both? Would it be an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it would lead to self-affliction, to the affliction of others, or to both; it would be an unskillful bodily action with painful consequences, painful results, then any bodily action of that sort is absolutely unfit for you to do. But if on reflection you know that it would not cause affliction... it would be a skillful bodily action with pleasant consequences, pleasant results, then any bodily action of that sort is fit for you to do.
"While you are doing a bodily action, you should reflect on it: 'This bodily action I am doing — is it leading to self-affliction, to the affliction of others, or to both? Is it an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it is leading to self-affliction, to the affliction of others, or to both... you should give it up. But if on reflection you know that it is not... you may continue with it.
"Having done a bodily action, you should reflect on it: 'This bodily action I have done — did it lead to self-affliction, to the affliction of others, or to both? Was it an unskillful bodily action, with painful consequences, painful results?' If, on reflection, you know that it led to self-affliction, to the affliction of others, or to both; it was an unskillful bodily action with painful consequences, painful results, then you should confess it, reveal it, lay it open to the Teacher or to a knowledgeable companion in the holy life. Having confessed it... you should exercise restraint in the future. But if on reflection you know that it did not lead to affliction... it was a skillful bodily action with pleasant consequences, pleasant results, then you should stay mentally refreshed & joyful, training day & night in skillful mental qualities.
MN 61
Hanzze wrote:If we start on such a point tho say "a unintended(*) death-of-insect a wholly minor affair", we might not reach or even strive to reach an proper livelihood.
daverupa wrote:Hanzze wrote:If we start on such a point tho say "a unintended(*) death-of-insect a wholly minor affair", we might not reach or even strive to reach an proper livelihood.
This is a slippery slope fallacy. The ethic as set out rests on "sustained ahimsa", a component of right intention, therefore ultimately supporting right livelihood.
As the first of the Novice's Questions says: "What is one? All beings subsist on food." This is how the Buddha introduced the topic of causality to young people: The primary causal relationship isn't something gentle like light reflecting off mirrors, or jewels illuminating jewels. It's feeding. Our bodies need physical food for their well-being. Our minds need the food of pleasant sensory contacts, intentions, and consciousness itself in order to function. If you ever want proof that interconnectedness isn't always something to celebrate, just contemplate how the beings of the world feed on one another, physically and emotionally. Interbeing is inter-eating. As Ajaan Suwat, my second teacher once said, "If there were a god who could arrange that by my eating I could make everyone in the world full, I'd bow down to that god." But that's not how eating works.
Ordinarily, even well-intentioned people may not see eating as harmful. We're so compelled to eat that we blind ourselves to its larger impact. Our first pleasure, after the terror of being born, was getting to feed. We did it with our eyes closed, and most people keep their eyes closed to the impact of their feeding throughout life.
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