Summary: It is important for those who practice Buddhism to keep the precepts, and they should be more cautious about eating meat, dog meat and beef. Cultivating Buddha is not rigid, but compassion for sentient beings. The temple is mainly vegetarian, and the six roots are pure as the essence of mind cultivation. The spread of Buddhist ideas in society benefits even those who are not practicing Buddhism.
In the life of a Buddhist practitioner, it is essential to maintain inner peace and the purity of the six roots. In addition to this, one must observe the five most basic precepts, including not killing, not committing sexual immorality, not drinking, not stealing, and not lying. These precepts have a profound truth: not killing cultivates compassion, while indiscriminate killing of animals is seen as destroying nature and will be subject to severe karma.
The temple is mainly vegetarian, and Buddhist practitioners need to restrain themselves from eating animal flesh and regard animals as part of all living beings. However, Buddhism spreads in society, and even non-practitioners tend to learn Xi Buddhist way of doing things. As social pressure increases, Buddhist thought has become a guide in the face of honor and opportunity, and practitioners who have truly escaped from the world are no longer common.
The temple rules are numerous, and the vegetarian Xi is intimidating to those who live in the earthly world. However, modern temples have opened up to attract tourists, and practitioners are no longer absolutely secluded, but moderately blended with the world.
Some temples are open to the public for tourists or important guests, and small amounts of meat are prepared for the guests' tastes. But most monks do not eat meat with their guests because they are Xi to fasting. Buddhist doctrine does not explicitly state that monks must be vegetarian, but emphasizes compassion for all beings, and eating meat may be contrary to this philosophy.
In terms of meat, some monks may like to eat meat, but most follow the principle of "three pure meats", that is, meat that is not slaughtered by themselves, and meat that has not been seen and heard during the slaughter process is edible. However, there are two types of meat that are absolutely inedible, namely dog meat and beef.
Absolutely taboo!Do not eat dog meat and beef, Buddhist practitioners should be cautious!
Dog meat is considered to be the most loyal friend of humans because of the loyalty of dogs, and the consumption of dog meat will damage yin virtue and bring serious karma. A ** was obsessed with eating dog meat, but was chased and bitten by a vicious dog in a dream, and died tragically a few months later. Practitioners treat sentient beings with compassion and the idea that consuming dog meat is tantamount to harm.
Beef also has taboos, in the Qing Dynasty, a Xiucai because the family did not eat beef for three generations, accumulated good yin virtue, and finally passed the list. Dog meat and beef are valued more than other meats, and there are retributions for violating the rules.
Warning!Cattle and dogs should not be eaten, and Buddhist practitioners should be cautious and cautious!
Bottom line: Whether it's dogs or cows, their contribution to human society is obvious. The Buddha taught to treat all things with kindness, and it is natural that the Buddha cultivators could not bear to taste the flesh of animals that had worked hard for human beings. Practitioners must carefully observe taboos and stay away from dog meat and beef, lest they incur serious retribution.
This article provides an in-depth introduction to the precepts that practitioners should follow during their practice, with a particular emphasis on the taboos on dog meat and beef. From the article, you can feel the Buddha's compassion, respect for all living beings, and reverence for karma. Here are some comments on this article:
First of all, through vivid stories and detailed descriptions, the article makes it easier for readers to understand why Buddhist practitioners should avoid dog meat and beef. In this way, the article succeeds in conveying the inner conflict of Buddhist practitioners and their insistence on the equality of all beings.
Secondly, the article explains in detail the taboos of dog meat and beef, not only mentioning the seriousness of karma, but also presenting relevant lessons through specific stories. Such a way of writing enhances the credibility and persuasiveness of the article, making it easier for the reader to accept the reasonableness of these precepts.
The article also succeeds in connecting Buddhist thought to modern society, pointing out that even non-practitioners may be influenced by Buddhist thought in their daily lives. This relevance makes the article more universal, not only limited to temples and practitioners, but also closely related to the lives of the general public.
As for the description of temple rules, the article also mentions the openness of modern temples and the reception of tourists. This change in modern temples contrasts with traditional ways of practice, reflecting the impact of social development on traditional culture, which also makes the article more contemporary.
Finally, the conclusion of the article subtly emphasizes respect and gratitude for animals. By emphasizing the contribution of animals to human society, it is easier for readers to understand the practitioner's rejection of certain meats, which is a vivid manifestation of the Buddhist idea of "compassion for all beings with a compassionate heart."
Overall, the essay succeeds in conveying the adherence to the precepts and their connection to society through vivid language, concrete examples, and deep reflections. Such articles are both educational and infectious, giving readers a deeper understanding of the practitioners' practices and the values they uphold.
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