Monday, 23 October 2017

Animal Death Beliefs and rituals in Buddhism

Buddhism is based on the teachings of Siddhartha Gautama, also known as the Buddha or Awakened One. Followers strive to attain enlightenment through the Four Noble Truths and Dependent Origination. Buddhists also have specific beliefs related to animals, which are considered sentient beings with the potential for enlightenment.

Animals are thought to inhabit a separate world from people. Someone who is reborn as an animal is usually considered to be suffering an unhappy rebirth. The world of animals is seen as negative because animals live in fear of being attacked and eaten, must endure environmental changes and have no secure habitation. Even those who live among humans may be slaughtered, forced to work or suffer from human ignorance.

The Passing of an Animal
Buddhism bans the taking of any life, right down to the smallest creatures and insects. The Buddha taught followers that every sentient being possesses Buddha nature and can reach enlightenment through rebirths. That means every animal was a past relative and should never be harmed for any reason. Instead they should be loved just as we would love another human being. When an animal passes away, many of the same rituals and practices may be performed that would be performed when a human being dies.

Coping with Animal Death in the Buddhist Culture
When a beloved animal dies, Buddhist families may include personal rituals along with those outlined by their religious beliefs. Most feel it is appropriate to perform a traditional Buddhist funeral, or Sukhavati, as they would with a human being. There is some disagreement on the length of the Bardo, or state of mind that is halfway between life and death. Some think that animals pass through this state faster, so the traditional 49 days may not be necessary. Smaller animals may be carefully wrapped in cloth or put in a box and placed near a shrine for burial rites.

Source : (posted by Shiva)

Sunday, 22 October 2017



Saturday, 21 October 2017


  阿難恭敬地向佛問道:有人接受佛的教導,就得到了富貴,並且事事如意;有的人學了之後,卻仍然貧窮下賤,並且做什麼事都很不順利。為什麼他們會得到不同的果報呢?請佛為大眾詳細地說明這個原因吧! (這個問題也是現在許多學佛人想問的)






  《佛說阿難問事佛吉凶經白話文 》節選

Friday, 20 October 2017

Is A Meat-Buyer Also A ‘Meat-Eater’?

Question: When I dine with my family in the same restaurant, I will be having vegan food while they have meat dishes. As I pay for all, am I considered to have ‘eaten’ meat? 

Answer: This is not considered (killing or) eating meat, but it does support (killing and) eating of meat. As this perpetuates the demand for more animals to be killed for more meat-eaters, it should be avoided. You should invite your family to wonderful vegan restaurants with food that they will surely like. Not only will there be no negative karma created, there will be positive karma created in offering compassionate meals, and showing them these kinder options.  
Source :

Thursday, 19 October 2017

A Checklist For Bad Gurus (Spiritual Teachers)

If a fresh banana leaf is wrapped around a piece of old fish, the leaf will acquire that fishy smell. Likewise, if you follow a nonvirtuous friend, you will acquire nonvirtuous tendencies. Negative habits are contagious. 

Here are some warning signs to watch out for. A guru who…
[01] lacks knowledge [of the Dharma]
[02] has no devotion to the Dharma [in learning and practice], his or her own guru, or the Sangha
[03] does not have a living [Dharma] tradition [while concocting a false, extinct or new one]
[04] takes you away from virtuous surroundings [or discourages going to them; such as Pure Lands]
[05] has an untamed body, speech and mind [unless before benefactors]
[06] is proud and hypocritical, [thus positioning oneself to be supreme or near supreme]
[07] is quite nasty and vicious to others [who are non-benefactors or ‘competitors’]
[08] has no pure perception [e.g. of others’ Buddha-nature’s potential]
[09] is judgmental [without enough information]
[10] is fussy about food, drinks, possessions and hotel rooms [e.g. is purposely not Maha-Vegan]
[11] does not abide by the Buddha’s rules of Vinaya [for monastics], Bodhisattvayana and Vajrayana
[12] praises oneself in speech though using words of ‘humility’
[13] subtly denigrates others [unfoundedly]
[14] does not fear wrongdoing [due to lack of faith in the law of karma, thus breaking precepts]
[15] has [weak or] no power of forgiveness

[16] has a very weak sense of shame [thus being very morally shameless in secret]
[17] gives teachings that provide no antidote [for the three poisons of greed, hatred and delusion]
[18] has a self-cherishing [i.e. self-centred or selfish] agenda
[19] is annoyed by your disciplined Dharma practice [which is better]
[20] [does not answer important questions on his or her questionable conduct and teachings]

Source : 

Wednesday, 18 October 2017

How To Spiritualise The Worldly Five Desires

As beings in the Desire Sphere (欲界),
we are all with the Five Desires (五欲),
for pleasing sights (
sounds (
smells (
tastes (
and touch (

These five sensory desires are
for wealth (and possessions) (
sexual (or sensual) pleasures (
fame (or status) (
food (and drink) (
and sleep (
which are also called the Five Desires (

As long as with these Five Desires,
it will be difficult to be liberated
from the Desire Sphere,
what more all Three Spheres (
of Desire (
欲界) with gross desires,
Form (
色界) with refined desires
and Formlessness (
无色界) with subtle desires.

The easiest way to break free of these Five Desires
is by purifying greed for them, by seeing

wealth as funding resources, to propagate the Dharma further, sense pleasures as skilful means, to present the Dharma nicer, fame as vast connections, to share the Dharma wider, food as healthy fuel, to practise the Dharma harder, sleep as adequate rest, to learn the Dharma better.

Source : The Daily (posted by Shen Sh'ian)

Tuesday, 17 October 2017

Buddha Images

Today, when we wish to envision the physical appearance of the Buddha, we rely on statues and paintings of him. Throughout the years, people have portrayed the Buddha in various fashions. Some carve images of the Buddha in wood or stone, others sculpt in metal, and still others prefer the use of paper and paint. Not only are the materials used different, there are also many varied poses. Sometimes, the Buddha is depicted in a sitting position, while at other times he is standing or reclining. Regardless of the material used or the posture chosen, we can generally feel his compassion, magnanimity, and greatness.

Why are some statues of the Buddha sitting, while others are standing? Each of these postures has a profound meaning, and symbolizes the Buddha’s spirit and noble characteristics. In some cases, the Buddha is portrayed as seated in the lotus position with his hands poised above his lap, as if he is deep in meditative concentration. This symbolizes his enlightenment. The Buddha became enlightened only by practicing over a prolonged period of contemplation, deep meditation, and knowing himself. At other times, we see the Buddha portrayed in a seated position with his left hand in his lap, with the palm of his raised right hand facing outward, teaching the Dharma. This symbolizes that the Buddha cultivates enlightenment not only for himself, but also for the sake of others. After reaching enlightenment, the Buddha began to teach the truth to all sentient beings, helping us to get rid of our delusions.

In some statues of the Buddha, he is standing with one hand down, receiving and guiding us sentient beings. When we feel lost in the sea of suffering, it is natural to feel overjoyed to see the Buddha extending a helping hand to us. In other statues, the Buddha is walking, as if hurrying somewhere to teach the Dharma. The fully enlightened Buddha is most affectionate in his efforts to help all of us; he is always there to be of service to us.

Some statues and paintings show the Buddha lying down, peacefully entering nirvana. This posture symbolizes the fulfillment of both merit and wisdom, at which the Buddha has ended the cycle of birth and death. The reclining posture also symbolizes a transition from active engagement to that of tranquility. When the Buddha was alive, he was always active, traveling everywhere to teach the Dharma. While all activity must come to an end, tranquility can endure. Upon entering final nirvana, the Buddha became one with the world and the flow of time. Thus, we say nirvana is a transition from activity to tranquility. The images of the Buddha entering final nirvana show us that he is always in our hearts, ever present like the earth, and enduring like the sun and moon.

Monday, 16 October 2017




{ 海濤法師 }

Sunday, 15 October 2017


在某處有一條蛇, 一天蛇尾告訴蛇頭說:我應該走在前面。






Saturday, 14 October 2017


  這個人回家後整夜都無法入睡,逐漸感到他做了一件絕對錯誤的事情,覺得有罪惡感。第二天一大早,他就來了,並跪在佛陀腳下說:饒恕我吧!” 佛陀說:現在誰來饒恕你你對著吐唾沫的那個人已經不在了,吐唾沫的那個人也不在了。沒有誰來饒恕誰了?  把它忘掉吧你什麼都無法做了,他也無法做了。一切都已經結束了因為沒有人了,昨天的兩個人都已經死了,還能做什麼呢今天你是一個嶄新的人,我也是一個嶄新的人。

Friday, 13 October 2017






不過請大家注意,很多師兄的對 掃地” 的理解,是很狹隘的,事實上,這裡應該理解為一切的清潔活動,都會具有以上五種功德善果,比如,洗洗衣服啦,整理房間啦,幫助打掃清理寺廟啦,把佛像的灰塵弄乾淨啦,把經書上的灰塵弄乾淨啦,等等。所以,你如果只是理解說,哎呀掃地有功德,那我只是掃地,我不洗衣服,那就是你傻了,佛法的原理是通達的,這裡指的是一切的清潔活動,而且呢,按照我的理解呢,幫助清理打掃三寶令其潔淨,應該是更大的福報。


Thursday, 12 October 2017


🌻2017.10.12 | 今日教言

Wednesday, 11 October 2017









赞叹不放逸  是则佛正教
修禅不放逸  逮得证诸漏


Tuesday, 10 October 2017






Monday, 9 October 2017

【裸體餓鬼】 待人以誠 防止口業

待人以誠 防止口業



Sunday, 8 October 2017


🌻2017.10.6 | 今日教言

Friday, 6 October 2017



Thursday, 5 October 2017

How Did Dharma Ceremonies Originate?

Question: Were there Dharma ceremonies (法会) in the Buddha’s time? If not, how did they arise?

Answer: The original meaning of Dharma ceremonies is more accurately ‘Dharma assemblies’ – where people assemble to learn the Dharma. It simply refers to any occasion where there is a Buddha giving his teachings, giving sermons that are later recorded as sutras (Buddhist scriptures).
In the absence of the historical Sakyamuni Buddha, beyond Dharma talks and classes today, which are also variations of Dharma assemblies, there are also more formalised Dharma assemblies which are ceremonious in nature, with the same term describing chanting ceremonies. In them, sutras taught by the Buddha are recited, to learn, remember and share their teachings. Merits are also created by sharing the Dharma in this way, with all beings, including the deceased and alive.

Question: Is it such that Pure Land practice is more about practising mindfulness of Amitabha Buddha (Amituofo) by sincere mindfulness of his name (Nianfo: 念佛), and not so much about practice through sutra-chanting (念经) in Dharma ceremonies?

Answer: The Main Practice in (正行) Pure Land practice is indeed as mentioned. However, there are also Pure Land sutras that can be chanted during specifically Pure Land Dharma ceremonies. Most other Dharma ceremonies in Chinese Buddhist practices have strong and clear links to the Pure Land teachings too, with conclusive chanting at the end to express aspiration to reach Amituofo’s Pure Land by dedicating merits for this purpose. In this sense, any practices beyond Nianfo, that likewise clearly expresses this goal is considered a Supportive Practice (助行).
Source : The Daily (Posted by )

Wednesday, 4 October 2017



Tuesday, 3 October 2017



Monday, 2 October 2017


2017.10.2 | 今日教言🌻


Sunday, 1 October 2017

Saturday, 30 September 2017

Friday, 29 September 2017



Thursday, 28 September 2017



Wednesday, 27 September 2017

【雙語開示】一切恭敬 | Being Respectful All the Time

​​Being respectful all the time. Earth Store Sutra Repentance is all about Being respectful and penitent all the time. Worship every statue of Buddha, and chant this sentence repeatedly. This is a knack. My teacher always emphasizes that being respectful all the time. Make sure to have a pure heart. Practicing with this constantly present devotion, this is the sense of merits and virtues, that is, turn a deaf ear to the negative.

 --Ven.Master Chuanxi



Tuesday, 26 September 2017

Dhammapada Stories - Almsfood Is Almsfood

ONCE THERE LIVED a kind-hearted brahmin who often offered food to the Buddha and his monks whenever they came by on their alms-round. One day they happened to arrive when he was already in the middle of his meal, and though they patiently stood in front of his door, he did not notice them. His wife did, however, but she did not want her husband to know that they had come, for she knew that he would surely offer them the rest of his meal. That would mean she would have to go back into the kitchen and cook some more, which she really was not in the mood to do.

So she stood in front of the doorway in such a way that the Buddha and his monks remained cut from her husband's view. She then quietly eased herself to the door within the Buddha's listening reach and whispered to him through the corner of her mouth that there was no alms-food for them that day.

The Buddha and his disciples were already walking away when the husband noticed his wife's strange behavior and asked her what she was up to. As she turned from the door, he caught sight of the edge of a monk's robe leaving the doorway and immediately realized what had happened.

He jumped from behind his unfinished plate of food and ran after the Buddha. He apologized profusely for his wife's crude behavior toward them and begged the Buddha to return with him and accept his food, although already partially eaten. The Buddha did not hesitate to accept the brahmin's offer and said, "Any food is suitable for me, even if it be the last remaining spoonful of an unfinished meal, for that is the way of a bhikkhu." The brahmin then asked the Buddha how a bhikkhu was to be defined. The Buddha's response was quite succinct and clear: "A bhikkhu," he said, "is one who no longer has any attachment to body or mind and does not long for what he doesn't have."

Morale of The Story

"He who does not take the mind and body as "I" and "mine" and who does not grieve for what he has not is indeed called a bhikkhu."   {Verse 367}

Source : Buddhism for Beginners