Photo Courtesy: Hua Zang Si (Community members unite across California to honor the Life Release Day Designated by Buddha, transforming compassion into action through ceremonies, education, and charitable outreach.)
Buddhist communities across California came together on October 29 to honor “The Life Release Day Designated by Buddha,” a global observance dedicated to compassion, the protection of life, and the collective aspiration for peace.
On the morning of October 29, 2025, the H.H. Dorje Chang Buddha III Cultural and Art Museum hosted a life release event at the Marina Del Rey harbor, drawing spiritual leaders and community members from across Southern California. The event was led by Venerable Master Ruzun Ruohui, Abbess of Hua Zang Si Temple and Hongfa Temple.
Participants gathered in unity to chant praises and recite the Great Compassion Mantra of Avalokiteshvara Bodhisattva. Venerable Master Ruzun Ruohui blessed the fish awaiting release with consecrated Dharma water, offering prayers that these sentient beings be freed from suffering and karmic obstructions. Upon release, the fish were returned to the ocean with the hope that they would find safety and live free from harm and predators.
The Life Release Day Designated by Buddha originated on October 29, 2009, when H.H. Dorje Chang Buddha III personally led His disciples in a life release ceremony following a significant Buddhist event. He compassionately declared this day as “Life Release Day” to promote the protection of life and the practice of compassion.
The H.H. Dorje Chang Buddha III Cultural and Art Museum upholds the compassionate teachings of H.H. Dorje Chang Buddha III. The museum urges all sectors of society to transform empathy into action—promoting the safeguarding of life, the cessation of killing, and the daily practices of kindness as a fundamental way of living. Venerable Master Ruzun Ruohui emphasized that life release practices are not confined to specific days or locations. Whenever a life is in danger, we are called to act—to return it to a suitable environment, to grant it freedom, and to relieve it from fear.
On October 29, 2025, San Francisco’s Hua Zang Si Temple also held a life release ceremony at San Rafael. Participants from diverse cultural backgrounds gathered to recite the Heart Sutra and the Great Compassion Mantra before gently releasing fish back to their natural habitat. Organizers emphasized that life release is not only a spiritual practice, but also a call to awaken society’s compassion and deepen our care for the sentient beings.
Photo Courtesy: H.H. Dorje Chang Buddha III Cultural and Art Museum Venerable Master Ruzun Ruohui blesses fish awaiting release with Dharma water during the Life Release Day ceremony at Marina Del Rey.
Photo Courtesy: H.H. Dorje Chang Buddha III Cultural and Art Museum Upon release, the fish were returned to the ocean.
To nurture compassion in the next generation, Hua Zang Si Temple held a Buddhist children’s story class on October 19. Through storytelling and interactive learning, the program guided young participants to understand the core values of “equality of all life” and “compassion without harm.” The initiative was warmly received by parents, who expressed deep appreciation for the temple’s commitment to meaningful and values-based education.
On October 26, Macang Monastery in San Francisco held a special “Life Release Day Blessing and Food Donation Ceremony” in honor of the Life Release Day Designated by Buddha. Following collective sutra recitation and prayers by both monastics and lay practitioners, the temple donated food supplies to unhoused individuals and low-income families—embodying the Buddhist spirit of compassion and service to those in need.
This year’s Life Release Day Designated by Buddha brought together Buddhist disciples and compassionate leaders from all walks of life through a range of activities—including life release ceremonies, prayer gatherings, educational outreach, and food donations. Participants were reminded that cultivation is not merely a slogan, but a continuous practice through every kind thought and virtuous deed.
In 1947, shortly after Japan’s surrender and withdrawal from China, the great Zen Master Xuyun (Empty Cloud) gave a profound speech at a middle school. The nation was still recovering from the devastation of war, and hearts were heavy with both relief and sorrow. With deep compassion, Master Xuyun used the timeless wisdom of the Buddha to explain the law of cause and effect (karma) — reminding people that wars do not arise by chance, but are the result of humanity’s collective actions.
He taught that true peace cannot be achieved through force or politics alone. Only by transforming our hearts and purifying our minds through virtue, compassion, and the practice of Buddhist teachings can we bring real and lasting peace to the world.
War does not arise by chance — it is the collective karma of all beings that brings it forth.
Dear friends, during the years of occupation, we endured immense suffering under the enemy’s oppression — our lives were steeped in water and fire, hardship and pain. Now that our nation has regained its light, we should feel endless gratitude and reflection. We must understand that the outbreak of war is not accidental; it is the result of the shared karma created by all individuals.
The ancient masters said, “If you wish to know the causes of your past lives, look at what you are experiencing in this life. If you wish to know the results of your future lives, look at what you are doing now.” They also said, “Even after hundreds or thousands of eons, the karma one has created will not disappear. When the conditions ripen, the results will be experienced by oneself.”
When people lose their moral compass and commit all kinds of evil, they plant the seeds for calamities such as war, floods, fires, and famine. If we wish to change the will of Heaven and eliminate disasters, we must begin by transforming human hearts — by restoring virtue and morality. When everyone practices the Five Precepts and the Ten Good Deeds, cultivates upright minds and pure conduct, and lives with benevolence, trust, and righteousness, then the hearts of men and the will of Heaven will naturally align.
But if people persist in wrongdoing and refuse to repent, how can hostility and suffering ever be dissolved? The Buddha said, “The sea of suffering has no end, but when one turns around, there is the shore.” This means awakening from delusion and returning to goodness — the essential path to liberation.
We must truly believe in the law of cause and effect. It is not fiction but reality. If everyone understood that good deeds bring good results, and evil deeds bring suffering — that when one plants melons, one harvests melons; when one plants beans, one harvests beans — then no one would dare to act against conscience or break the law. Out of great compassion for all beings, Shakyamuni Buddha renounced his royal life and underwent arduous practice to save the world from ignorance and suffering.
If we understand the principle of cause and effect and wish to avoid future suffering, we must now create good causes. The hardships we experience today are the results of past evil actions. Therefore, we should now sow good seeds, and in time, we will naturally reap good fruits.
The scriptures speak of “Anuttara-samyak-sambodhi,” meaning “unsurpassed perfect enlightenment.” In its essence, it transcends the distinction of self and others — there is no “you” and “me.” But this state must be cultivated from one’s own heart. If our minds remain filled with greed, anger, and ignorance, unable to abandon all evil and practice all good, the barriers of self and ego become like iron mountains, preventing us from reaching the Pure Land or true harmony. This is the most crucial point — one we must all remember well.
The Sanskrit word “Buddha” means “the Awakened One.” Enlightenment has three aspects: awakening oneself, awakening others, and perfecting both understanding and conduct.
To awaken oneself is to realize that all experiences of good and evil, joy and suffering, arise from cause and effect. Once a person truly understands this, delusion fades, the four attachments dissolve, and one becomes enlightened.
To awaken others means recognizing that all living beings — whether born from the womb, from eggs, from moisture, or by transformation — all possess Buddha nature. They are called “sentient beings” only because they are deluded and unaware. We should therefore cherish and respect ourselves, and in keeping with the Buddha’s great vow of compassion and universal salvation, share these truths with others, guiding them out of the sea of suffering.
As stated in the Śūraṅgama Sūtra: “Regard all men as your fathers and all women as your mothers.” If we cultivate such deep reverence and love, especially for widows, orphans, and those who are lonely or destitute, and show them kindness and compassion through giving and aid, we can realize true equality and the ideal of great harmony.
To perfect both understanding and conduct means to live according to the Buddha’s teachings and precepts until one’s virtue and merit are complete. After the Buddha’s passing, he left behind the Three Baskets of Scriptures — Sutra, Vinaya, and Abhidharma — as our priceless raft to cross the sea of suffering. All the rules and precepts should be faithfully practiced. When one fulfills them completely, that is the perfection of wisdom and conduct.
Thus, the Buddha is the awakened one, while sentient beings are the deluded. The distinction between delusion and enlightenment marks the boundary between beings and Buddhas. To turn away from delusion and return to truth — that is awakening, and that is Buddhahood.
To further illustrate the law of karma, there is a story from one of Shakyamuni Buddha’s past lives.
Long ago, in the city of Rajagaha, there was a fishing village with a large pond. One year, a great drought struck, and the pond began to dry up. The villagers caught and ate almost all the fish, until only one giant fish remained, which was finally killed and eaten. Only one eight-year-old boy refused to eat the fish; he simply watched and laughed.
In his later life as the Buddha, King Prasenajit of Kosala, a devoted follower of the Buddha, married a princess of the Shakya clan, and they had a son named King Virudhaka. After ascending the throne, Virudhaka led his army to attack the Shakya capital of Kapilavastu and slaughtered all its inhabitants.
During that time, the Buddha suffered a severe headache for three days. His disciples begged him to use his powers to save the Shakya people, but he refused. Even when Maudgalyayana repeatedly pleaded, the Buddha said no. Maudgalyayana tried to rescue some survivors with his alms bowl, but when he put it down, all he found was a pool of blood.
When the disciples asked why, the Buddha revealed the cause: in a past life, during a great drought in Rajagaha, the villagers had killed and eaten the fish in that pond. The giant fish was reborn as King Virudhaka, and the villagers were reborn as the Shakyas who were killed. The young boy who merely watched and laughed was reborn as Shakyamuni Buddha himself. Because this karma had matured, the outcome was unchangeable.
The Buddha fully understood this karmic connection and taught it to his disciples as a warning. Chan Master Yuan Yun wrote in verse:
“For hundreds of years, the soup in your bowl Is filled with deep hatred, hard to dissolve. If you wish to know why wars arise, Listen to the cries from the butcher’s gate at midnight.”
Reflect on this story and recite the verse, and you will awaken to the true causes of war and violence — and learn to guard your conduct with mindfulness.
If we wish to transform the world and move toward true harmony, everything must begin with our hearts. Students should study diligently, yet never forget the greater mission of saving the world. And the first step to saving the world is saving the heart — correcting one’s own wrong thoughts and firmly believing in the law of cause and effect, avoiding all evil paths.
By cultivating sincerity, righteousness, self-discipline, and harmony within the family, one can extend peace to the nation and the world. If all the people of every country sincerely believe in karma and practice the Eight Virtues and Ten Precepts, then oppression, violence, and wars will cease to arise. True peace, equality, and the Pure Land of Great Harmony will appear, free from the Five Defilements and all suffering.
For the original Chinese speech, please click here. This English translation is by Linda Chang and is provided for reference only.
This is a true story, personally recounted by a monk.
He said that before he became a monk, he was a hunter, specializing in capturing foxes. One day, he caught a large fox as soon as he left home. After skinning it for its valuable fur, he left the animal—still barely alive—hidden in the grass.
By evening, when the hunter returned to retrieve the fox, it was gone. Looking more carefully, he noticed faint traces of blood on the ground, leading toward a small cave nearby.
Peering inside, he was stunned by what he saw: the fox, in excruciating pain and skinned alive, had struggled back to its den. Why?
When the hunter dragged out the now lifeless body, he discovered two tiny, blind cubs tightly suckling their dead mother’s withered breast.
The sight struck him to his very core. Never before had he realized that animals, too, share the same bonds of maternal love as humans. Even in her dying moments, the mother fox had thought only of feeding her children, afraid they would go hungry. At that realization, an overwhelming wave of grief, shame, and remorse consumed him. He was devastated, unable to forgive himself.
From that moment, he laid down his weapons, abandoned hunting, and chose the path of monastic life.
Many years later, whenever this monk recalled that experience, his eyes would still well up with tears.
The Selfless Leap: A Lesson from the Bharal
There are moments in life when a single experience reshapes the way we see the world forever. The extraordinary sacrifice of animals that opened a hunter’s heart and made him vow never again to take a life.
It happened during a hunt many years ago. Our party had driven a herd of more than sixty bharal—also known as blue sheep—to the edge of a cliff on Mount Bulang. The plan was cruel but simple: trap them on the precipice, and force them to fall to their deaths so we wouldn’t waste bullets.
The herd panicked, but then something astonishing happened. At the sound of a cry from a large male, the bharal divided themselves into two groups—young and old. Out of the elders stepped a weathered male, his horns broken, his face lined with age. He bleated once, and a half-grown bharal emerged from the younger group to join him.
Together they approached the cliff’s edge, then charged forward. The young one leapt first, soaring into the abyss, but it quickly began to fall. At that very moment, the old male followed, placing himself directly beneath the younger in midair. The youth’s hooves struck the elder’s back, using it as a springboard for a second leap. Miraculously, it landed safely on the opposite cliff.
The old one, having given all he had, plummeted to his death.
And then, pair after pair followed. The sky above the gorge was filled with arcs of courage—each elder laying down its life so a younger one might live. By the end, countless old bharal lay broken on the rocks, but the youth had crossed to safety.
I was stunned beyond words. At the edge of extinction, this herd had discovered a way to save itself—by sacrificing half to preserve half. But what shook me even more was not the strategy itself, but the spirit behind it. These elders did not resist, did not hesitate. They walked calmly toward death, offering their bodies so their children might have a future.
In that moment, my heart broke open. I realized that animals, too, embody wisdom, love, and a willingness to sacrifice that rivals, and perhaps even surpasses, our own. I could no longer see them as mere prey. That day, I made a vow: I would never again take life.
✨ The story of the bharal is more than just a tale of survival. It is a mirror for us as human beings. Would we, when faced with the survival of our families, communities, or world, have the courage to lay ourselves down for the next generation? Would we live not only for ourselves, but for those who come after us?
The bharal taught me that true strength is not in holding on, but in letting go—for love. And from that lesson, my heart turned toward compassion.
Peace Pilgrim once said, “If you knew how powerful your mind is, you would never think a negative thought.” That quote stayed with me, but I didn’t fully understand its truth until I experienced it for myself—right in my own backyard.
At one point, we lived in a house with a large backyard that inspired me to plant organic vegetables. I imagined harvesting fresh, healthy produce and enjoying the process of nurturing life from the soil. Eager and hopeful, I bought a few small tomato plants from Home Depot and began tending to them daily. Watching them grow brought me joy and anticipation—I could almost taste the sweet, juicy tomatoes I dreamed of.
But as the plants began to bloom and bear fruit, trouble arrived. Large, green caterpillars appeared overnight, chewing through leaves and fruit, threatening to destroy the entire garden. My husband was furious and would crush them on sight. Wanting to find a gentler solution, I turned to friends for advice. One of them recommended a non-toxic spray from an organic farm store. It worked like a glue, blocking the insect’s skin so they couldn’t breathe and would suffocate to death.
When I heard that, I felt a sharp, suffocating sensation through my own skin. I couldn’t do it. I couldn’t kill them—no matter how many tomatoes I might lose. These were living beings. Their lives mattered too. I decided then and there: I would not harm them.
And then, something remarkable happened.
The very next morning, my husband came to me in astonishment. “All the caterpillars are gone,” he said. “And there aren’t even any dead ones.” I went out to the garden. He was right. The insects had vanished without a trace.
Was it just a coincidence? I don’t believe so. I believe they sensed my compassion. I believe the power of a sincere, non-harming mind created a shift in energy that led to a quiet, unseen miracle.
Later, after I began studying Buddhism, I came to understand this experience on a deeper level. Through the Dharma transmitted by H.H. Dorje Chang Buddha III, I learned the true meaning of the precept of “Not Killing.”
This teaching awakened a deeper sense of responsibility in me. I now strive to regard the suffering of all beings as my own, and I earnestly wish for every living being—my parents of infinite past lives—to live in harmony and peace.
I sincerely pray that all beings may enjoy happiness, good health, and abundant fortune. I constantly beseech all Buddhas and Bodhisattvas to bless them, to help them escape suffering, to encounter and practice the true Buddha-dharma, and ultimately to attain liberation from the cycle of birth and death.
This is not just a story about gardening. It is a story about the incredible power of our minds—and even more so, our hearts. When we choose compassion over destruction, mindfulness over impulse, miracles can happen.
Let kindness guide you. Let the power of your mind awaken something beautiful—not just in your life, but in the lives of all beings around you.
As the saying goes, “Don’t be afraid of not knowing the quality of something—be afraid of comparing one thing with another.” Comparison is a double-edged sword. Without it, there is no disappointment. But once we begin measuring ourselves against others, dissatisfaction creeps in. Comparison is one of the root causes of suffering, and often the very reason happiness eludes us. Much of our pain in life arises not from reality itself, but from our attachments and the distinctions we draw in our minds.
I recently came across a thought-provoking story: A king once posed a question to a wise man—“If I draw a line on a piece of paper and you’re not allowed to shorten it, how can you make it appear shorter?” The wise man calmly stepped forward and drew a longer line next to it. Suddenly, the original line seemed shorter, not because it changed, but because of the comparison.
This simple parable reveals a profound truth: dissatisfaction often comes not from our actual circumstances, but from comparing them to someone else’s.
Take a look at real life. I weigh 170 pounds and carry a round belly. But if I constantly compare myself to someone who weighs 140 pounds and is lean and fit, I’ll label myself as “fat.” If I live on $2,000 a month and compare my lifestyle to someone spending $20,000, I’ll think I’m “poor.” But what if I didn’t compare? What if I simply appreciated what I had?
Survival is only part of life’s weight. The heavier burden is comparison. Many people spend their whole lives chasing after what others were born with, only to realize too late that what they’ve always had was someone else’s lifelong dream.
In the classic novel Demi-Gods and Semi-Devils, the character Murong Fu dedicates his entire life to a goal that Duan Yu was born into. Ironically, the woman Duan Yu longs for is someone Murong Fu already had from the beginning. And Ding Chunqiu, who went to great lengths and harmed countless people to get what he wanted, lost in the end to Xuzhu—who gained it all effortlessly, through virtue and sincerity.
We come into this world busying ourselves, striving, chasing after happiness. Yet we become trapped in appearances, constantly looking outward for fulfillment. We complain about stress and pressure, but when we pause to reflect, we often find that we’ve created most of that pressure ourselves—through endless comparison and unrealistic expectations.
It’s unwise—and even harmful—to judge the value of your own life by someone else’s standards. In life, not everything goes our way. If we spend all day comparing ourselves to others, we’ll always feel like something’s missing. But what if we started each day with gratitude instead?
Try this: When you wake up, take three minutes to feel content. Say to yourself with sincerity: “I am grateful for what I have right now. I am content. I am thankful.” It’s a small act, but it can change your entire mindset.
Comparison doesn’t have to be harmful. It can also be a mirror for growth—if we use it wisely. Rather than feeling inferior and falling into envy or resentment, we can choose to let comparison inspire self-improvement. Let it motivate us to become a better version of ourselves.
And most importantly, compare yourself to your past self. As a Buddhist disciple, I ask myself daily:
Have I improved my spiritual practice compared to yesterday?
Have I reduced negative thoughts and actions?
Have I done more good today than I did yesterday?
Over time, these small reflections add up. Bit by bit, we grow in virtue, in clarity, in compassion. And when we live this way—progressing each day, anchored in gratitude—we naturally find peace. We naturally move toward liberation and fulfillment.
Be thankful for what you have, right here, right now. Don’t compare. Don’t compete. Contentment is the true path to lasting happiness.
Fill your life with kindness and righteousness. Strengthen your heart and spirit. In a world full of comparisons, choose instead to grow, to give, and to be deeply, joyfully alive.
Watching a beloved companion waste away, writhe in pain, or cry out in distress is never easy. It is heartbreaking to see a once-vibrant being—one who once leaped over fallen trees, climbed steep inclines, or joyfully bounded through snowy mountains—struggle to stand, only to lose that ability altogether. Dying is a process in which the body gradually ceases to function, and eventually, stops completely. It is neither a pleasant sight nor a pleasant smell, yet it is a natural part of life.
When a human forms a bond with another living being—whether through adoption, inheritance, or as a gift—they take on a profound responsibility. Caring for that being in sickness and health, until death arrives, is part of that commitment. The true tough decision is not to end their life prematurely, but to provide palliative and hospice care, ensuring they are comforted with love and presence in their final days. Accompanying them on their journey to death with compassion—rather than ending their life or outsourcing the act—is the ultimate expression of devotion and responsibility.
Is euthanasia the right choice for an aging and dying pet? Buddhist disciple Dani Tuji Rinpoche reflects on his experiences with his animal companions, sharing insights into their passing and his response to common beliefs about what a Buddhist should do when witnessing the suffering of a beloved animal.
In 2008, my wife Deb and I had a conversation with Zhaxi Zhuoma Rinpoche and Lama Puti about whether euthanasia was a compassionate choice to end an animal companion’s suffering when it seemed unbearable. They explained that ending an animal’s life prematurely denies them the opportunity to work through their karma, potentially leading to a less favorable rebirth. This perspective resonated with me then, and it still does today. It also reframes the way we view our responsibilities toward our animal companions, deepening our understanding of the care and presence we owe them in their final moments.
At this point I want to describe Chaco’s journey.
Chaco came to us as a Wolf-Malamute pup and lived out his life in our care. Magnificent is an inadequate term to try to provide a sense of who he was in this lifetime but he was all that and more. I won’t bore the reader with tales of our adventures in the mountains of northern New Mexico just outside of Taos. Suffice it to say that we ranged far and wide.
I came home one day after a thunderstorm to find Chaco limping. The gate had been opened by Dharma a female heeler that had lived across the street but who had spent most of the time playing with Chaco through the fence. When her humans moved she stayed. She was totally freaked out by thunder, fireworks, etc. and had chewed open chain link fence gates, butted down wooden gates, and more to run free from the thunder. She and Chaco had run free for some time so I thought he might have sprained something.
After a few days of limping I took Chaco to the vet’s for x-rays. The pain and gimpiness were associated with a tumor that was osteosarcoma. I drove Chaco to Colorado Canine Orthopedics & Rehab in Colorado Springs. A biopsy confirmed the diagnosis and a surgery to remove his left rear leg at the hip was scheduled. The surgery went well and Chaco regained most of his mobility and soon was running with the other dogs.
We knew he would never recover as the cancer had spread to his lungs so we wanted to do everything we could to make him comfortable. We tried chemo but stopped it when there was no sign of improvement. We enjoyed a few months of fairly normal outdoor activities and then entered the lasts stage, a period where you do things for the last time. At the beginning of this stage you may not be aware that you and your companion are doing something for the last time until you try to do it again and cannot. It becomes a great lesson in being in the moment because now you know that what you are doing may be the last time you ever do it and those activities take on a special meaning. [My perspective is that we never know for sure when we’ll die and so every moment should be lived that way. I’m a long way from being there all the time but some things just seem to demand attention.]
After the lasts comes the slide that carries us all to the same end. Chaco reached the point where his rear leg wasn’t dependable. We tried a wheelchair but that wasn’t appropriate for the circumstances, so we used a sling to support his body while he ambulated with his front legs. He quickly transitioned to wanting to be outside most of the time – he used to sleep in the snow – so we accommodated that. For several weeks Chaco and I would go out into the sage, have long conversations and sleep. When he totally lost his mobility I either dragged a sleeping bag with him on it or carried him.
His last night we were inside and he was lying in Deb’s lap. I went to take a nap and Deb woke me to tell me that Chaco had passed. He died in her arms peacefully, completing that lifetime in the animal realm.
We said mantras and did mudras and then laid him in the grave I had prepared. There is nothing like such an experience to show you how strong attachments can be to others and to self. And if there was difficulty in fearing impermanence this type of event can help you re-examine that subject.
I believed then as I do now that we had done our best for Chaco. I failed miserably with Skanda.
At eight weeks the Brazilian Mastiff puppy weighed 18 pounds. We chose the name Skanda because we thought that he would become the protector for the two remaining dogs, Lyla and Dharma. He grew rapidly, was seriously attached to Deb, and too big and strong for his good. At the beginning of adulthood, he had torn both ACL’s and, due to his size, our vet recommended the repair that Colorado Canine did that involved repositioning his tibial plateau and securing it with a plate and screws. The first operation went so well that the second could be done earlier than expected. Then came about two months of restricted activity and that meant he had to be on leash anytime he was outside. That is easier said than done but we did our best and he made it through his recovery.
Yes, osteosarcoma once more, same prognosis and no surgical option. One problem with osteosarcoma is that once it reveals itself with a tumor it has already spread and all that’s left is to try to make the dying as comfortable as possible.Life with a canine companion that weighs about 170 pounds and is fiercely protective can be challenging. Around Deb Skanda was nothing but a drooling pool of love but any sense that she was in need of protection and the transformation was dramatic. So, we took precautions and adapted. My approach was to treat him as if he had PTSD and to make sure he was shielded from as much of the triggers associated with PTSD as possible. And life was good…until he developed a tumor on his left front leg.
Skanda had a selection of pain meds that helped but after a month or so the pain in his foreleg made walking too difficult. We had added cannabis oil to his regimen and that seemed to help. His decline was fairly rapid: reduced mobility then virtually none; decreased appetite; obvious signs of distress; sleeping most of the day; incontinence. The tumor on his leg increased in size, the leg swelled with edema, his foot swelled until the skin between the toes began to open and his foot began to putrefy. At this point he would only drink a little water and take the CBD oil straight from the dropper. He refused meds, food and then treats. As his foot worsened the conversation turned to euthanasia. Bottom line is that I was weak, our vet came to the house and administered the drugs and Skanda appeared to pass peacefully. His remains were placed near Chaco’s with appropriate ceremony..
In Revealing the Truth, a book written by Shi Zheng Hui about her experiences during the twelve years lived in close proximity to H. H. Dorje Chang Buddha III I read a passage that I hoped might apply to euthanasia. In the passage Jun Ma an elderly Great Dane was taken to hospital for treatment but died that afternoon. In my strong desire to find a way to think that Skanda’s euthanasia might have been alright under the circumstances I contacted H.E. Denma Tsemang Longzhi Rinpoche to ask if the passage in the book meant that Jun Ma had been euthanized. The reply I received reiterated that there were no circumstances that would allow for euthanasia.
During 2018 I provided and Deb participated in hospice and palliative care for both Dharma and Lyla. Dharma created a nesting space in the sage and spent her last days there. Once she settled in she refused food and would only take a little water. She seemed to indicate that she would prefer being left alone so the last two or three days we would check on her and adjust her sun shade. She died with no apparent distress and was buried next to Chaco with appropriate ceremony and ritual.
Several months later Lyla passed away with no indication of distress. I checked on her in the early morning and she was fine then about half an hour later she was dead. She was buried next to her longtime companion Dharma.
The dogs with which we live have all been given a Blue Dharma pill to help them find the Dharma and all have taken refuge. Those that have passed were buried with recitations of The Buddha Speaks of Amitabha Sutra.
There are things to consider when adopting or otherwise finding a new canine companion. Your age, their life expectancy, your physical condition, their size, your life expectancy, their life after your death.
Mount Wutai, home to over 53 sacred monasteries, stands as one of the Four Sacred Mountains of Chinese Buddhism. Each of these mountains is regarded as the bodhimaṇḍa of one of the four great bodhisattvas, and Wutai is the sacred domain of Manjushri, the Bodhisattva of Wisdom. Revered since ancient times, Mount Wutai holds a profound spiritual significance, attracting countless pilgrims seeking enlightenment and divine blessings.
Mount Wutai was the first of the four great mountains to be identified and is often referred to as the “First Among the Four Great Mountains.” Due to its unique status, it is also known as “Golden Wutai.” The identification of this sacred site can be traced back to the Avataṃsaka Sūtra, which describes the abodes of many bodhisattvas. In this scripture, Manjushri is said to reside on a “clear cold mountain” in the northeast. This passage not only solidified Wutai’s spiritual identity but also inspired its alternative name, “Clear Cool Mountain.” With an annual average temperature of around -4°C and high-moisture air, the mountain’s name perfectly encapsulates its serene and pure atmosphere.
Legends tell of Manjushri’s frequent appearances on Mount Wutai, often taking the form of ordinary pilgrims, monks, or most notably, five-colored clouds. Among the many tales that surround this sacred land, the story of the Xielong Stone and the Dragon Temple remains one of the most awe-inspiring.
In ancient times, the climate of Mount Wutai was harsh—winters were bitterly cold, and powerful spring winds carried dust and sand, making the land inhospitable. At that time, the mountain was simply known as “Five Peaks Mountain.” Determined to transform Wutai into a haven for spiritual cultivation and to bring blessings to sentient beings, Manjushri sought the mystical Xielong Stone, a sacred gem held by the Dragon King of the Eastern Sea. This stone possessed miraculous powers that could regulate the climate, making the land fertile and serene.
Manjushri traveled to the Dragon Palace and humbly requested the Xielong Stone. However, the Dragon King hesitated, explaining, “This stone was left behind by the goddess Nüwa. It is a resting place for our dragon clan, and we cannot part with it.”
With infinite compassion, Manjushri responded, “I seek this stone to benefit all sentient beings. I hope you, great Dragon King, will fulfill this virtuous karmic connection.”
Although moved by Manjushri’s vow, the Dragon King was reluctant to relinquish the treasured stone. He assumed that even with his great dharma powers, Manjushri would be unable to move it, as it weighed tens of thousands of pounds. Feigning generosity, he said, “Great Bodhisattva, if you can take the stone, you may do so.”
To the Dragon King’s astonishment, Manjushri gently approached the stone, recited a divine mantra, and instantly shrank the massive rock to the size of a marble. With a flick of his sleeve, he stowed it away, bowed to the Dragon King, and effortlessly departed.
The Dragon King, realizing his mistake too late, could only watch in stunned regret.
When the five dragon princes returned to the palace and learned what had happened, they were enraged. Determined to reclaim the stone, they pursued Manjushri to Wutai Mountain. As they arrived, Manjushri sat in serene meditation, awaiting them.
Upon seeing him, the Fifth Dragon Prince demanded, “Are you truly the teacher of the Seven Buddhas, the Awakened Mother of the Three Periods, Manjushri Bodhisattva?”
Manjushri calmly replied, “Indeed, I am.”
Scoffing, the young dragon sneered, “It is said that past Buddhas were your disciples, yet you appear to be only fifteen or sixteen years old. How can this be?”
Manjushri then imparted a teaching:
“The Buddha taught that there are four things in the world that must never be underestimated:
A young prince—though small, he will one day rule the land and influence countless lives.
A young dragon—though young, he will one day command the winds and tides.
A small flame—though weak, it can grow into an all-consuming blaze.
A young monk—though inexperienced, he may attain supreme wisdom through practice.”
Hearing this, the young dragons began to reflect on the depth of Manjushri’s wisdom. However, the young dragons were still defiant. They demanded, “If you truly have great divine power, why not change the climate of Wutai Mountain directly? Why did you have to take the Xielong Stone?”
With patience, Manjushri explained, “Divine power can temporarily change conditions, but only through the Xielong Stone can Wutai Mountain remain perpetually cool and become a sanctuary for spiritual cultivation.”
Unconvinced, the young dragons retorted angrily, “So you admit that your power is limited! Return the stone at once, or we will show no mercy!”
Furious, the five dragons launched a fierce attack, unleashing their claws, storms, and lightning against Manjushri. Yet, no matter how they struck, they could not harm him in the slightest.
In their frustration, they began to tear at the mountains, hoping to shake the ground beneath Manjushri. Their immense strength clawed away the mountaintops, scattering rocks across the land, creating what is now known as the Dragon-Turned Stones (龙翻石).
Realizing the young dragons’ arrogance and aggression, Manjushri used his supreme power to subdue them. He sealed them beneath Mimo Rock (秘魔岩), merging two great peaks, leaving only a narrow crevice for them to reflect and temper their hearts. He then instructed the local mountain spirits and earth deities to ensure the dragons were provided with food and offerings, allowing them to cultivate patience and wisdom until their minds were at peace.
Later, the Dragon King of the Eastern Sea personally traveled to Wutai Mountain, pleading with Manjushri to release his sons.
With a compassionate smile, Manjushri assured him, “I have never harmed even an ant, let alone your five sons. They are here only to refine their minds. Once they achieve inner harmony, they will be freed naturally.”
To honor the young dragons and appease their spirits, Manjushri decreed that a Dragon King Temple be built in their name. There, they would receive offerings and incense from devoted followers, increasing their divine merits while they cultivated.
From then on, the Dragon King Temple on Wutai Mountain flourished, becoming a revered site for pilgrims seeking blessings for favorable weather and divine protection. Its existence symbolizes humanity’s reverence for the water deities and our hope for harmony between nature and sentient beings. Amidst the rising incense and prayers, worshippers not only feel the celestial blessings but also gain insight into wisdom and inner peace through spiritual practice.
Today’s Wutai Mountain is surrounded by lush green hills, beneath a sky of pure blue and auspicious clouds. In summer, the weather shifts between sunshine and rain, mist and fog. On clear days, the vast sky is brilliantly blue, filling the heart with joy and serenity; on rainy days, the misty veils create an atmosphere of elegance and tranquility, bringing deep peace to the soul. Strolling through the mountains, one feels naturally at ease and in harmony with the surroundings.
All of this, in truth, is a manifestation of the blessings and protection of Manjushri Bodhisattva. With His innate cool radiance, Manjushri employed the Dragon-Resting Gem to enlighten the beings of the dragon lineage. In doing so, He also established this sacred pure land of Wutai, where both ordinary and holy beings coexist. Here, He watches over this realm, awaiting the return of the countless wayfarers lost in the endless cycles of samsara.
During the time of Shakyamuni Buddha, King Prasenajit and his queen were devoted disciples of the Buddha. They had a beloved daughter named Shanguang, who was compassionate, kind-hearted, graceful, intelligent, gentle, and exceptionally wise. Despite her royal status, Shanguang remained humble and approachable, never flaunting her nobility, which earned her the love and admiration of the entire kingdom. The king and queen cherished their beautiful daughter, treating her like a precious gem.
One day, while walking in the royal garden with her father, King Prasenajit said, “Shanguang, the blessings you enjoy today are because of me, your father, the king.”
Shanguang gently replied, “That is not true, Father. My blessings come from my own virtuous deeds and karmic causes, not because of your royal status.”
This exchange occurred three times, with Shanguang steadfast in her belief. Her conviction angered the king, who felt she was ungrateful. Determined to test her, he thought, “I will see if she can enjoy the blessings of a princess on her own!”
The king ordered his servants to find a beggar from the streets and betrothed Shanguang to him. Without complaint, Shanguang removed her fine silk robes and precious jewelry, dressed in coarse clothing, and left with the beggar.
The beggar, who had long lost both parents and wandered alone, was astonished that a princess would marry him. When they returned to his old home, the house was dilapidated, with collapsed walls and overgrown weeds, except for one small patch where no grass grew.
Shanguang instructed her husband to dig at the bare spot. To their amazement, they unearthed a vast treasure of gold and silver. Astonishingly, wherever Shanguang bought land, gold was discovered beneath it. Using these treasures, she built a palace as grand and magnificent as the royal palace itself.
After some time, the king’s anger subsided, and he began to miss his daughter. Curious to see how she was living, he visited her new home. To his astonishment, he saw a palace even more splendid than his own, with countless servants attending to her needs. He was left speechless.
Shanguang explained to her father, “The blessings I enjoy in this life are the result of my past virtuous deeds.”
Perplexed, the king sought answers from the Buddha, asking, “What virtuous deeds did Shanguang perform in her past that she was born into royalty, married a poor beggar, yet still enjoys such wealth and prosperity?”
The Buddha revealed, “Ninety-one eons ago, during the time of Vipashyin Buddha, a king built a stupa to enshrine the Buddha’s relics after His nirvana. The king’s queen made an offering of a magnificent pearl crown, placing it atop the stupa. The radiant jewels on the crown illuminated all directions. That queen was Shanguang in a past life.
Later, during the time of Kashyapa Buddha, Shanguang again performed virtuous deeds by preparing heavenly offerings and the finest food for the Buddha. However, her husband at the time tried to discourage her. Shanguang replied, ‘Please do not stop me. Allow me the opportunity to make offerings to Kashyapa Buddha so I may experience peace and happiness in both body and mind.’ Her sincerity moved her husband, and they made the offerings together.
The beggar she married in this life was that same husband from her past. Because he once tried to prevent Shanguang’s offerings, he faces poverty in this life. However, since he later supported her, he now shares in her accumulated blessings, enjoying prosperity through her merits.
This story illustrates the infallible law of cause and effect. Good and bad karmic actions bring precise results. The blessings one rightfully earns cannot be taken away by others, and blessings not belonging to you cannot be forced into your life. Even the most elaborate schemes can fail, as a single disaster can reduce one to poverty again. Therefore, cultivating virtue and performing good deeds is truly the most rewarding ‘investment’ one can make.
Generosity is an altruistic intention that brings joy to sentient beings and delight to all Buddhas. It involves considering others and giving up one’s own body, life, and possessions, even extending to the giving of the Dharma. In the very act of giving, one not only eliminates the habitual tendency of stinginess but also helps others overcome their difficulties. At the same time, one attains joy and freedom through a pure, selfless mind.
In Buddhist practice, generosity is the first of the six Pāramitās (perfections) that guide practitioners on the path to enlightenment. The Buddha teaches that acts of giving bring five kinds of merits:
Longevity without misfortune.
A dignified and pleasant appearance.
Abundant energy and strength.
Joy and freedom from worries.
Wisdom and eloquence.
However, the intention behind giving is crucial. The thoughts and mindset of the giver determine the outcomes of their actions. The Buddha provided profound insight into this during a conversation with Venerable Sāriputta.
The Conversation Between the Buddha and Sāriputta
One time, Venerable Sāriputta asked Shakyamuni Buddha for clarification about the practice of generosity:
“Lord, is it possible that one person may give a gift of a certain kind, and it yields little fruit, while another gives the same kind of gift and yet it yields great fruit and benefit?”
The Blessed One replied, “Yes, Sāriputta, it is possible that a person may give a gift of a certain kind, and it does not bear great fruit, while another person gives the same kind of gift and it bears great fruit and benefit.”
“But Lord, what is the cause and reason for this difference? Why does one person’s gift bring small results while another’s yields much greater rewards, even when the gifts are of the same kind?”
The Blessed One explained, “Sāriputta, there are cases where a person gives a gift with a mind seeking personal profit, attached to the reward, hoping to enjoy it in the afterlife. Such a person may offer food, drink, clothing, vehicles, garlands, perfumes, ointments, bedding, shelter, or lamps to a contemplative or a brahmin. What do you think, Sāriputta? Could a person give a gift with such intentions?”
“Yes, Lord,” Sāriputta replied.
The Blessed One continued, “When such a person gives with a mind seeking personal gain, they may be reborn in the realm of the Four Great Kings. But after the results of that action are exhausted, they return to this world.
“However, there is another person who gives a gift not for personal profit, nor with a mind attached to the reward, but with the thought, ‘Giving is good.’ This person offers the same kinds of gifts to a contemplative or a brahmin. What do you think, Sāriputta? Could a person give in this way?”
“Yes, Lord,” Sāriputta affirmed.
“Such a person, on the break-up of the body after death, is reborn among the Devas of the Thirty-three. But once the result of that action has been exhausted, they, too, return to this world.
“Or a person may give with the thought, ‘This has been the custom of my family, handed down from my ancestors. I must uphold this tradition.’ When they pass away, they are reborn among the Devas of the Hours. Again, after the results of that action are exhausted, they return to this world.
“Alternatively, a person may give with the thought, ‘I am well-off, while others are not. It is only right that I share with those who have less.’ They are reborn among the Contented Devas, but eventually, they return to this world as well.
“Another person might give with the thought, ‘Just as the great sages of the past, such as Aṭṭhaka, Vāmaka, and others performed great sacrifices, so too will I distribute my gifts in this way.’ Upon death, they are reborn among the Devas who Delight in Creation, yet eventually return to this world.
“Or one may give a gift with the thought, ‘Giving brings serenity and joy to my mind.’ Such a person is reborn among the Devas Wielding Power over the Creations of Others. Still, after their merit is exhausted, they return.
“Finally, there is the person who gives not for future rewards, not out of custom, and not out of wealth or tradition, but with the thought, ‘This act of giving is an adornment and support for the mind.’ What do you think, Sāriputta? Could a person give in this way?”
“Yes, Lord,” Sāriputta answered.
The Blessed One said, “This person, upon the break-up of the body, is reborn among Brahmā’s Retinue. Having exhausted the results of their action, they do not return to this world but attain the state of non-return.
“This, Sāriputta, is the reason why one person’s gift may not bear great fruit, while another’s gift of the same kind may yield great fruit and benefit.”
The True Essence of Generosity
Generosity is not merely about the act of giving but also about the intention and mindset behind it. When one practices the virtue of giving with constant joy and unwavering determination, one cultivates all virtuous merits, attains pure samadhi, and gains clarity of insight. This clarity allows one to fully comprehend the origin of suffering, the cessation of suffering, and the path to liberation and happiness.
Therefore, one should always strive diligently and practice various virtuous deeds of giving, remembering that the purity of the heart and mind in the act of generosity determines its ultimate value and benefit—both for oneself and for the world.
On the 29th day of the ninth lunar month, Buddhist disciples worldwide honor the birthday of Bhaisajyaguru Buddha, known as the Medicine Buddha or the Great Medicine King. He is also referred to as the Buddha of Twelve Great Vows, embodying deep compassion and healing. Presiding over the Pure Land of Lapis Lazuli Light in the East, the Medicine Buddha has inspired countless practitioners with his transformative teachings and boundless compassion.
Buddhist communities celebrate this sacred day with ceremonies, reciting the Medicine Buddha Sutra, learning from his teachings, and making offerings. The Medicine Buddha Sutra recounts Shakyamuni Buddha’s dialogue with Manjusri Bodhisattva, where he reveals the profound virtues of the Medicine Buddha’s Pure Land and the twelve vows he made as a bodhisattva. These vows reflect his deep empathy for beings suffering from illness, poverty, and ignorance, and his wish to liberate them from these afflictions. This sutra is not only a sacred text but also a guide for overcoming life’s challenges, helping us gain inner peace, health, and happiness.
The sutra explains the Medicine Buddha’s teachings with a unique emphasis on relieving suffering in this life. By focusing on the here and now, the Buddha’s teachings encourage us to look at our lives with clarity, understand our challenges, and gain relief from worldly troubles. This practical orientation gives the Medicine Buddha Sutra a distinctive place in Buddhist practice, emphasizing the importance of compassionate action and wisdom in daily life.
The Twelve Great Vows of the Medicine Buddha
First: I vow to assist those impoverished and tormented by constant struggles. Those who come across my name, sincerely honor it, and practice Dharma to build their merit will see their wishes come true.
Second: I vow that my body shall shine as beams of brilliant light across this infinite, boundless world, freeing all beings from ignorance and worry through my teachings. May all beings attain a perfect state of character, integrity, and enlightenment, like the Buddha.
Third: I vow that my body shall be like flawless crystal, radiating splendid light to all corners, enlightening beings with wisdom. Through the blessings of compassion, may all beings gain spiritual power and physical strength to achieve their aspirations on a virtuous path.
Fourth: I vow to grant all beings the inexhaustible resources they need, freeing them from pain and guilt caused by material desires. While essentials such as clothing, food, shelter, and transport are needed, they should be wisely used. May they generously share these resources within the community to foster harmony.
Fifth: I vow to lead those who have strayed back to the path of righteousness, guiding them toward enlightenment on the Buddha way.
Sixth: I vow to enable all beings to uphold precepts of purity and morality. If they falter, they shall be guided to repent. Those who sincerely regret their wrongdoings and vow to change, with faith in the Buddha, shall be forgiven and regain purity.
Seventh: I vow that all beings who are physically disabled or ill will be blessed with both physical and mental health. Those who faithfully honor the Buddha will receive these blessings.
Eighth: I vow to alleviate the suffering of the poor and sick. May the ill be cured, the helpless supported, and the impoverished uplifted.
Ninth: I vow to relieve the suffering of women seeking transformation. By hearing my name, paying homage, and praying, may their wishes be fulfilled, leading them ultimately to Buddhahood.
Tenth: I vow to release all beings from harmful thoughts. I will guide them to righteousness and honor, so they may walk the Buddha way on a path of light.
Eleventh: I vow to save those who have sincerely repented, including prisoners and victims of natural disasters. Those who are sincere will receive my blessings and be freed from suffering.
Twelfth: I vow to relieve those facing starvation or committing crimes for survival. If they hear my name and hold it dear, I will lead them to the benefits of Dharma and favor them with the sustenance they need, helping them to lead peaceful, contented lives.
The Medicine Buddha’s great vows remind us of the healing power of compassion and inspire us to live with kindness and selflessness. Whether through reciting his name, chanting his mantras, or making offerings, we are encouraged to practice not only for our own relief but also for the welfare of all beings. By embodying the virtues outlined in the Medicine Buddha Sutra, we aim to carry forward the Buddha’s compassionate mission, helping ourselves and others find happiness, harmony, and well-being.
May we all find solace and empowerment through the compassionate vows of the Medicine Buddha and live our lives with health, joy, and a sense of unity with all beings.
Peace LiLy 