is how it is, and there's nothing to do about it. It's not a problem. There has been some contention about interpretations of the sūtras. One interpretation is that eating of meat is not explicitly prohibited in the suttas and Vinaya of the Pāli canon which encourage monks to accept whatever food they are given. However, monks are forbidden from accepting animal flesh if they know, believe or suspect that the animal in question was killed especially for them, i.e., if the visits of begging monks have become an occasion for the slaughter of animals. In the Mahāyāna and sutras, the Buddha explicitly prohibits the eating of meat, fish and any animal products which are the result of harming and killing of any sentient being. The Buddha states the only time it is acceptable for a monastic to accept and eat the flesh of sentient beings is for medicinal purposes only if the animal died in accordance with the Dharma, meaning the animal died of natural causes. In Mahāyāna Chinese Buddhism and in those countries to which Chinese Buddhism has spread (such as Korea, Vietnam), Buddhist monks are more strictly vegetarian. One of the scriptural sources for this prohibition is the Mahāyāna Sūtra. This sūtra condemns meat-eating in the strongest terms; among several other reasons, it is stated that it should be avoided because the presence of a meat-eater causes terror in animals, who believe them to be likely to kill them. Although vegetarianism is not expressly commanded in the Pāli canon, it is evidently viewed as an ideal state from which human beings have fallen; the Aggañña Sutta (DN.27) explains how human beings, originally sustained on various kinds of vegetable matter (compare Gen.1:29-30), as the result of increasing wickedness began to live by hunting, which was originally thought of as a demeaning occupation. Release of animals In East Asian Buddhism and particularly in Tibet and China, the release of animals, particularly birds or fish, into their natural environment became an important way of demonstrating Buddhist pity. In Tibetan Buddhism it is known as Tsethar; whilst in China it was known as 放生 (Fàngshēng). This practice is based on a passage in the Mahāyāna Sūtra of Brahma's Net (Ch: Fanwang Jing), which states that "...all the beings in the six paths of existence are my parents. If I should kill and eat them, it is the same as killing my