The Ethical Issues in Emperor Wu of Liang's Prohibition of Meat Consumption: Focusing on the Duan jiu rou wen

In East Asian Buddhism, the consumption of meat by monks has not been permitted since the sixth century. During this period, Emperor Wu of Liang, drawing from the teachings of Mahayana sutras including the Mahāparinirvāṇa sūtra, issued the 'Prohibition of Alcohol and Meat' (斷酒肉令). At the heart of Emperor Wu's prohibition of meat consumption is the ethical judgment that “meat-eating is inherently killing.” Emperor Wu maintained a strict stance that monks should not eat meat under any circumstances, including naturally deceased meat (自死) or for health reasons. This view contrasted with early Buddhist food ethics, differentiating between meat-eating and killing and allowing for the Three Pure Meats (三種淨肉). He also believed that monastic vegetarianism was essential for realizing the ideals of Mahayana Buddhism and establishing a harmonious society. Emperor Wu asserted that meat-eating inherently distanced one from all practices leading to nirvana, making enlightenment unattainable. While he did not directly challenge the autonomy of the monastic community in the Duan jiu rou wen (斷酒肉文 Abstinence from Alcohol and Meat), he argued that meat-eating monks had effectively forfeited their monastic status and could be punished according to secular laws. This paper examines the differing perspectives of Emperor Wu and the Vinaya masters on the ethical issues surrounding meat-eating and vegetarianism as presented in the Duan jiu rou wen. This decree, officially issued by the Emperor to standardize Buddhist vegetarianism, is significant as the historical starting point of East Asian Buddhism—not just as a theory but also as a practice. It also serves as a point of comparison for the contemporary approach to this ethical issue, which is still relevant today.