The modern conception of a Buddhist typically envisions a vegetarian. This dietary practice is indeed common, but it is not always the case. In fact, different sects of Buddhism differ in their views on meat consumption and vegetarianism. Zen Buddhist typically follow a strict vegetarian diet where as Tibetan Buddhists are known meat eaters. This conflict arises not only from resource availability, but also from the teachings of the Buddha found in the Jivaka Sutra. In this Sutra the Buddha allowed “a monk to eat meat, providing that it is ‘pure in three respects’: that the monk had not seen, nor heard, nor suspected that the animal was killed specifically for the monk’s consumption” (Steele and Kaza 2000:51). Despite this conflicting conception of dietary restrictions, there is one common and central belief embedded in this sutra and found across all sects of Buddhism. That one should refrain from killing any living being. This belief is the first of the Five Precepts and a basis on which most Buddhism claim vegetarianism.
The Five Precepts, in fact, can be considered the basis for Buddhist dietary practice. The First precepts, as mention above, calls for one not to kill or allow one to be kill. The Fifth Precept calls one to refrain from the consumption of intoxicants. One takes on these basic codes of ethics as a practicing lay Buddhist.
Many modern Western Buddhist motivations for vegetarianism have been shaped Mahayana and Theravada themes, which reflect ideas about Buddha-nature, ahimsa, and compassion.
The Mahayana Tathagatagarbha doctrine focuses on the concept of Buddha-nature. This concept views all sentient beings as holding the potential to become a Buddha, including the animal that might appear on one’s plate. This would cause the killing of an animal for food to possibly end the life of a future Buddha, and therefore be considered taboo.
The Lankkavatra Sutra, preaches the Tathagatagarbha doctrine, and is one the most explicit sutras that condemn meat consumption, regardless of whether or not it can be considered pure in relation to the Jivaka Sutra.
“all meat is utterly prohibited under all circumstances. And therefore…I have not given permission to anyone to consume meat. I do not grant permission and I never shall” (Shabkar 2004: 55) (Lankavatara Sutra).
This condemnation of meat eating connects to the principle of ahimsa, or ‘non-harm,’ that appears in a lot of contemporary Buddhist writings and is central cause for a vegetarian diet. Ahimsa is foundational to the first precept, calling for the ethical treatment of sentient beings- meaning one should not harm or kill any living being. On this basis, the practice of keeping a vegetarian diet considers animals to be sentient beings, and embodies and instills the idea of ahimsa toward their food.
Heavily tied to the concept of ahimsa is the concept of compassion. The Buddha taught that one way to alleviate suffering and to gain enlightenment was through practicing compassion. The Mahayana sect’s model of enlightenment embodies this belief, that, in order to be reborn and continue on the path to enlightenment, they must show compassion and aid all those that are suffering. Animals, like humans, are viewed to be in the cycle of suffering and existence. A way to then develop compassion is to care for animals instead of consuming their meat. The Lankavatara Sutra, again, touches upon this matter.
“One who has compassion should never eat meat” (Shabkar 2004: 51) (Lankavatara Sutra).
“Eating meat destroys the attitude of great compassion” (Shabkar 2004: 60) (Lankavatara Sutra).
Ideas about compassion, non-harm, and non-killing are key motivations not only for many Western Buddhist diet, but for also for many modern vegetarians in general. But these belief driven motivations are not always the case for every Buddhist’s dietary practice. Outside and my own research have shown that degree of harm, as well as, personal health and nutritional needs are key motivations in a Buddhist’s diet that in fact, requires the consumption of meat. In the upcoming weeks, my further research will look at different Buddhist dietary practices and how they are impacted by the University of Vermont and/or Burlington.
Kaza, Stephanie and Kristen Steele. 2000 Buddhist Food Practices and Attitudes among Contemporary Western Practitioners. Ecotheology: Journal of Religion, Nature & the Environment 9:49-67.
Rangrol, Shabkar Tsogdruk. 2004 Food of Bodhisattvas: Buddhist Teachings on Abstaining from Meat. Boston: Shambhala Publications, Inc.
foodiefaith.wordpress.com 
I find the reasons for why different sects of Buddhists believe that they should not consume meat to be very compelling. They all seem to follow the same principles yet have different justifications for this practice.
The one doctrine that I found most interesting was the Mahayana Tathagatagarbha, which states that any being, including an animal could be a Buddha and therefore animals are not eaten because that would be considered ending the life of a future Buddha.
It is also interesting that there are Buddhists who are not vegetarian and I wonder if these sects, like the Tibetan Buddhists for example, have any restrictions around what meat can or cannot be eaten or rules around how it must be killed.