Tag Archives: Buddhism

Veganism for Buddhism according to Lunar Calendar

Main Story: 

The following is transcribed between myself and the informant, from this point forward the informant will be known as TT and I will be MH. 

MH: Are there any food specific traditions you and your family or area would partake in? 

TT: Well, I really am not sure if this is outside of where I grew up or not, but according to  the lunar calendar on the 15th and 30th of each month we would go vegan.

MH: Every month? Is there religious value to that or just something that is done?

TT: Well my family is Buddhist and a lot of Vietnam is Buddhist so I feel it is something most connected to those values. The families my family was friends with would also partake in that. I’m confident it has something to do with being “pure” in the eyes of Buddhism. Even though I no longer live at home with my family and do not align with any religion, I instinctually find myself wanting to eat vegan a couple times a month out of habit. 


My friend grew up in South Vietnam and often thinks about the more rigidly held traditions he and his family would partake in back home. He sometimes misses that familial, communal and regional duty to tradition experienced there versus the lack of heavily structured traditions that exist on the grand scale here in the states. 


I often find myself eating vegan and I find I feel better, and I was asking my friend – who mainly seems to be extremely meat focused- if he could go vegan and then it launched us into this conversation. 

My Thoughts:

I think there is something to be said about cycling through being vegan. Many people who are not even apart of Buddhist cultures believe that being vegan cleans your body and can also in turn help you mind.

Wonhyo and the Skull Water

Main Piece:

The following was transcribed from a conversation between the interviewer and the informant.

Informant: Korean culture is built on Confucianism and Buddhist teachings are very common. So a lot of proverbs, old sayings, and things like that nature are based on these concepts. A very famous story that’s even relevant today is Wonhyo. Wonhyo was an early Buddhist monk, a scholar, and a philosopher in Shinla dynasty, which is around like during the 600s. The story goes that he was on his way to China for essentially a study abroad. One night on his journey, he found a cave to take shelter in and decided to spend the night there. Inside the cave he found a bucket of water, and because he was thirsty he drank it all and it was delicious- tasted like water. Next morning, we woke up and realized that it was actually a human skull not a bucket, and the water was actually like some remnants from the brain basically. He learned from that incident that everything is up to your own beliefs, because like he believed the water to be good and his body in part made him to believe that, you know, so he decided not to pursue the study abroad and came back to Shinla (Korea).

Interviewer: Can you give me examples of how this story has become modernized? How do people nowadays use it?

Informant: It’s mostly like for comedic, or funny situations. Like for example, I saw this post on Twitter that basically this girl who works at Subway ran out of salt, so whenever a customer would ask for more salt she’d had to shake an empty salt shaker just to front. But apparently one customer complained that there was too much salt in their sandwich. In that situation, Koreans would describe it as the ‘skull salt shaker’, it’s like you add skull in front of the object in question, that makes the joke.

Interviewer: Why and how do you think a story that old stayed relevant even till this day?

Informant: I think with stories like these, the older the better, because they’re so distanced from any time specific things that it makes the story almost universal. And it’s just a relatable morale, everything depends on how you decided to look at it, that’s something that people can think about, no matter what year it is.


The informant is a student living in Seoul, Korea. She’s finished all her general education (from elementary to high school) in Korea, and now currently goes to a college in Seoul. She describes that the first time she read about the story of Wonhyo was through a history text book in 5th grade. Even though the informant isn’t a practicing Buddhist (she describes herself as atheist, like most Koreans), these beliefs and teachings are widely accepted and used disregard one’s religious beliefs.


The conversation took place over the phone, while the informant was alone in her college dorm, in a safe and comfortable environment.

My thoughts:

Upon doing some research, I learned that there are a few different versions of the story of Wonhyo. In the Japanese telling, Wonhyo went inside a cave only to learn next morning that it was actually a grave (so the water and skull is absent in this version). In another telling, it’s the combination of the two- he went inside a grave and drank the skull water. No matter which version of the story is the most faithful to what actually happened, the central morale of the tale remains the same.

Chinese Buddhism Myth

Informant: “The story is that Buddha is sitting under a tree and this eagle comes to him. The eagle is not normal eagle but is like a monster. Buddha sees that this eagle is evil and hungry, so he starts to cut flesh off his body and feed it to the monster. The monster is still hungry so Buddha cuts more flesh off of him. Eventually he has no more of his body to give to the evil eagle who is now full. He gave his body to stop the evil eagle from eating other people.”

Collector: “What do you take that to mean?”

Informant: “It is basically stating to be compassionate and always give. In Buddha teaching you should give away your body for other people and to always help other people.

Collector: “Why do you think it is an eagle and not a snake or any other animal?”

Informant: “I’m not sure. *laughs* Maybe like birds that eat old flesh? I don’t know.”

Context: This myth was gathered after a lecture at USC on Buddhism and its derivations in western culture. The informant was from China, attended the lecture, and had learned this myth reading many years ago while still living in China. Her English was broken which perhaps may alter the translation of this myth.

Collector Analysis: The mythology around the Buddha is complex and varied. There are many stories that this myth mimics like the story of Buddha throwing his body off to hungry lions for similar reasons as this myth. Although there are many different types of Buddhism, it is common belief that the poisons in humanity revolve around clinging/desire, rage, and ignorance. Each of these poisons are related to animals. The clinging relates to a bird, rage relates to a snake, and ignorance relates to a boar. This story which shows Buddha releasing his body to the evil eagle perhaps parallels to birds representing the poison of clinging. It may show that people should not cling to their bodies vainly, and to give it to the benefit of others.

Buddha Reaches Enlightenment

C is the interviewed party.
J is the interviewer.

C: “So this is a story about the Buddha. So the Buddha was doing this stuff, and like he reached enlightenment, right? And then he gets up and he’s like, ‘whoa, I’m enlightened,’ right, and he runs into this farmer and the farmers like, ‘wow, you look so radiant, you look like amazing, what is going on?’ And Buddha is like, ‘im enlightened, my dude, I just reached enlightenment.’ [The farmer says] ‘no you didn’t, that ridiculous. How did you — why would you say such a thing?’ And the Buddha is like, ‘that’s weird, can’t he see how radiant I am? Can’t he see that I’m enlightened?’ so the Buddha keeps walking on, you know, in his enlightened state and he runs into a wealthy merchant on a horse, and the merchant is like, ‘ wow you look so radiant. You look amazing. What happened to you? You look so at peace.’ And the Buddha says, ‘I’ve reached enlightenment.’ And [the merchant] is like, ‘get out of here, man. Who are you? What are you talking about?’ So the Buddha keeps trucking along, thinking, ‘no one believes that I’m enlightened. What’s going on?’ Finally, he runs into this old man, and the man is like, ‘you look so radiant. You look at peace, what’s going on?’ Buddha doesn’t say anything. He just asks the man, ‘do you need some help?’ And the man says he could use some help carrying his food. And so the Buddha helps this man take care of his stuff and spends time with this old man. Finally, the old man says to the Buddha, ‘you are enlightened, you’ve reached enlightenment.’ And that man became one of the first people to spread Buddhism because the whole thing is about showing and not telling”

J: “So this was a thing you were told?”

C: “Uh yeah. I was told this.”
J: “Was this like a family story or-”
C: “No. I learned this when I was a monk.”


This story exemplifies a common trope of many stories in many cultures, called ‘the rule of threes’. This rule identified a common theme among stories, wherein change occurs on the third attempt or the number three is significant. In this example, the Buddha approaches three people; the first two are dismissive to his attempts to tell them of his enlightened state, so he changes his approach for the third, who accepts him fully as enlightened.

While those outside of the Buddhist faith may not believe this story at all, and those within may see it more as a way to teach a theme or idea instead of a direct account of history, the story still presents a common trope of religions and faiths. The third man Buddha encounters believes he is enlightened because he is not focused on proving it; the Buddha merely helps the man and acts in a humble, enlightened way, which causes the man to come to his own conclusion that the Buddha has reached enlightenment.


The interviewed party is a 21-year-old male student at the University of Southern California. Before moving to Los Angeles, he spent large portions of his life in both New York City and Thailand, where his family is from and some still reside.

This interview was conducted over a series of days in person inside the common area of the interviewer’s home. The responses were recorded in order to accurately dictate dialogue.


My informant is a twenty-three year old man who is half-Japanese, half-Mexican. He grew up more with Japanese culture, and was very eager to share the folklore he knew from this culture. The following is from when I interviewed him in the USC Village.


Peter: “My grandparents aren’t devout buddhists, but my grandparents would use reincarnation to get me to behave as a child. They would tell me that if I’m a good person– a kind person– I’ll get a good second life… But if I’m mean or treat people poorly, I’ll come back as a cockroach! [He chuckles at his own ephaptic shout of ‘cockroach’] Now that I think of it, my grandparents would also bring up karma in this way.”


Me: “Karma?”


Peter: “Yeah, like, you are rewarded when you do things for people. People often do things for you in return. Or if you do something good, something good will happen to so. Same for the bad.”


Me: “Has Karma or Reincarnation influenced your life in other ways, or has it affected your own philosophy?”


Peter: “Well, some of my professors gave me letters of recommendations for USC. So… I rewarded them with gifts to thank them for what they did. As far as karma goes, I think it sticks with me — whenever someone goes out of their way for me, I make sure to make up for it in the future. It really makes me appreciate and value the people who do good things for me.”



I think this is an example of a folk belief/superstition being passed down to a generation that has repurposed the belief to fit his modern surroundings. My informant is not buddhist, but he has found the beliefs of karma and reincarnation useful to shaping his own view of the world. He chooses to reward those to help him because he wants to make everything equal the same way karma is said to make things equal.


Taiwanese Death Practices

The interviewer’s initials are denoted through the initials BD, while the informant’s responses are marked as MW.

MW: If a person dies, we have to not eat meat. Because our religion is Buddhism. They believe that you have to clarify yourself, as a family, so that your family member that died will go to heaven.

BD: You can’t eat meat for how long?

MW: I think for at least 30 days.

BD: Does only your family do this?

MW: It’s not only just my family. I think all Taiwanese families, and probably Chinese families too. For seven days we will turn on the lights, after they died, we believe that their spirit will come back. The light needs to be on so they can see. We also have to clean the front doorway, like with no shoes, so that they can walk into the house. Another thing we do is put coins at the door because we believe there is a God controlling the money, and he can walk in. But this one we do all the time.

BD: Not just after someone died?

MW: No, all the time for good luck.


This conversation had quite a few folk beliefs, some regarding death, some about good luck. It is rooted in Buddhism, according to the informant, and it is interesting how food is related to death in this way. The Providence Zen Center.  says the time period should be 49 days, for people to “check their consciousness and digest their karma,” http://providencezen.org/49-day-funeral-ceremony.

The Dog Buns

Context: One of my roommates, when he heard me explaining to a friend about how stressful it was to try and find folklore from different sources, offered some of the stories he knew from his childhood.

Background: This is a tale my roommate heard  when he was a kid.

Dialogue: It goes… There’s this Buddhist who’s, you know, vegetarian, everyone loves him, he’s very holy, um, and, the queen of the land who, I guess doesn’t really like him or wants to bring attention away from him and to herself, uh, comes up with this plan to make everyone hate the monk… So, she, um, cooks these dogs, and… puts them into meat buns… um, which could also look like vegetarian buns, and she gives all of them, uh, to the monk, and, she says, “Look! I’ve, I’ve prepared these nice, uh, veggie buns for you! Why don’t you go eat them?” Uh… She’s thinking, then she’s going to reveal they’re made of dog, and he ate them, and everyone’s gonna hate him… Um, but the monk instead digs a hole in the ground, buries the buns into the ground, puts dirt back over them, and waters them, and then the dogs come back out of the ground! And, then people realize that the evil queen put dog in the buns and now the dogs are back to life, and now they get rid of the queen, and everyone loves the monk again.

Analysis: Sort of just a cute story, really something meant for kids, like a fairy tale (and perhaps it is, and my roommate just didn’t refer to it as such). Nice little morality tale about not letting jealousy get to you, with the added iconography of the Buddhist monk instead of the traditional Western protagonist.

Dreaming of Buddha

Context: One of my roommates, when he heard me explaining to a friend about how stressful it was to try and find folklore from different sources, offered some of the stories he knew from his childhood.

Background: This is the story of an accident that happened to my roommate’s mother when she was young.

Dialogue: Um… I don’t remember how old she was, probably between, you know, 10 and 13. Um, she was playing hide and seek, and was in a two-story house, um, and she really wanted to be tough to find, so she climbed up out on the balcony, on the railing I think, and held on to the opposite side of the railing. Um… After that she accidentally let go and fell two stories and… landed on the ground, uh…

What happened after that, when she was unconscious. She had this dream where… uh, it was completely dark. She was looking around, and she could see these demons coming up everywhere, um, including the Devil I think, and so, her reaction was like, “What do I do, there’s demons all around me, there’s total darkness?!?” And then this light appears. I think it’s supposed to be the Buddha, is what she said, and it says, “Hey, uh… Don’t go towards those demons! Come towards me, that’s what you should do, that’s gonna be good.” Uh, so she goes on, she, you know, runs past those demons, heads to the light, and when she comes to, um, her whole family is, like, around her cuz she fell two stories, and they say she is completely unharmed. She gets back up, like, good as new, and, um… ever since then she’s been quite a bit more religious.

Analysis: I debated whether or not this deserved a “miracle” tag based on the fact that a two-story fall resulted in absolutely no injuries. I’m impressed by the fact that a single dream brought about a life-long change, but I suppose it is because views on religion in America and views on religion in Vietnam are different. It would be interesting to hear the dream told from the mother herself, though, just to get as much detail as possible on what happened while she was unconscious.


Informant (J.H.), my mother, is a 50 year old Buddhist meditation teacher from Los Angeles. J.H. identifies as biracial, with both African and Southern European heritage. I interviewed her after stopping by for dinner one Monday evening. J.H. had a traditional roman Catholic upbringing, and has been studying meditation for 15 years. I asked J.H. for her favorite legends and myths surrounding the Buddha. As a self identified Buddhist agnostic, she takes these stories as metaphors with values them for their important teaching opportunities.

J.H.: “Angulimala was basically a serial killer. He was a bandit, who would kill people in the forests of India, and he would cut off a finger for each person he killed, and put their finger on a necklace that he wore around his neck. So mala means necklace basically, and Anguli is finger. So he had a finger necklace around his neck, and one time he came across the Buddha in the forest and he started chasing him to kill him, but no matter how fast he ran he couldn’t catch him. And so finally, the Buddha just stopped and Angulimala caught up to him, and the Buddha promised him freedom from his pain and suffering if he would just start meditating with him. Angulimala was so impressed… by the Buddha’s fearlessness, that he decided to try it. And the legend has it that he became enlightened, and what’s so beautiful about this story is that the Buddha thought that nobody was irreparable. Because the Angulimala apparently killed thousands of people, as the legend has it, but the Buddhist tradition says that all people have the opportunity for full liberation, no matter what your path has been.”

J.H.’s Buddhist Sangha is especially targeted toward people who have had struggles with society and are seeking alternative guidance or recovery through spirituality. J.H. seems to appreciate the Angulimala myth for its teaching of acceptance of all people. As a teacher, J.H. speaks fluently and openly about the history and philosophies of Buddhism in general as well as her particular Sangha, or group.

Metta -Lovingkindness

Informant (J.H.), my mother, is a 50 year old Buddhist meditation teacher from Los Angeles. J.H. identifies as biracial, with both African and Southern European heritage. I interviewed her after stopping by for dinner one Monday evening. J.H. had a traditional roman Catholic upbringing, and has been studying meditation for 15 years. J.H. shared one of her favorite Buddhist stories, which explains the origin of a meditative chant that she teaches. Our story takes place during the Buddha’s lifetime.

J.H.: “There were 500 monks and nuns, who were sent into the forest to meditate for the rains retreats, which lasted for three months in the winter. Within days, they came running back to the Buddha saying that evil visions and sounds and smells were haunting them and they were too scared to stay in the forest, but the Buddha sent them back. Again, they came running back to him, terrified. Little did they know, that the tree spirits in that forest didn’t want them there, so they were doing anything they could to scare them off. So the Buddha sent them back a third time, but this time he sent them back with messages of love for the forest deities. These messages were; may you be happy, may you be at peace, may you be safe, may you be free. So when these monks went back into the forest, spreading love to these deities, it melted their hearts and they welcomed them. This is called ‘Metta,’ and one would use this when dealing with their own internal fear, or pain, or sadness, or when wanting to send compassion or care to others’ fear, pain or sadness, or suffering. We still use the ‘Metta practice.’ It is a traditional Buddhist practice for emanating kindness and care.”

While J.H.’s story stands on its own, Metta, or lovingkindness, is also a central part of the Buddhist tradition. Such stories in Buddhism are common, and often walk the line between myth and legend. While they are myths to Agnostic-Buddhists such as J.H., who teaches them strictly as metaphors for a greater lesson, these stories can be considered legends by the more traditional Buddhists who do not question their literal truth. Further, this particular Buddhist folk story does not leave the timeline of human existence like most religious mythologies, as from my experience Buddhism traditionally discusses life on earth rather than any divine being or beings. Metta is a very popular form of Buddhist meditation, always using some variation of the quote the monks told the tree spirits in J.H.’s performance.