Table of Contents
Teachings of
Master Man Sang: Sutra of the Eight Realizations of Great Beings
Story From the Sutras: The Head
Monk of Jinshan Monastery
Changing With
Circumstances: Tasting Bitter Fruit
Dharma Transmitter: Master Mengcan on Venerating the Buddha
By
Dharma Master Yin Chi
It has been fully 12 years since our
Dharma center moved to its present site. Though our facilities looked fine on
the surface, the air-conditioning system was flawed and problems often arose. It
had reached a point that a thorough overhaul was necessary.
At first we thought all we needed to do
was improve the air-con system. As it turned out, changing the system would impact
the overall power supply, and renovating the electricity grid would mean
knocking down such structures as the false ceiling and internal walls. So
fixing a single part affected the entire premises.
It was early last year that we began
planning the refurbishment of the Dharma center. But because the details were
complicated and the costs substantial, there was delay after delay. Following
the busy period around the Buddha’s Birthday this year, we had no choice,
despite the scale of the task, but to decide on a complete renovation. At stake
was the comfort and safety of the assembly.
From the beginning of June, the
Dharma center underwent nearly two months of comprehensive overhaul. Such a
renovation is a bothersome matter, but the karmic conditions were such that it
was also essential. Fortunately, Buddhist matters are supported by the Three
Gems – as well as the collective resolve of Dharma practitioners and learners.
To avoid disrupting the practice of
the assembly and the courses they attended, all the center’s services and
activities were held normally during the renovation period, though in different
locations. That led to instructive experiences. Luckily, our volunteers divided
up the work and cooperated fully and unstintingly.
The renovation required not only
raising a large amount of money, but also detailed planning. Appropriate
arrangements had to be made regarding all manner of issues. For example,
volunteers in the General Affairs Group had to determine and coordinate the
planning. Beforehand they had to take care of the center’s material assets –
organizing, packaging and assigning numbers to them, then storing them. They
also had to arrange alternative sites for the regular activities. Attention had
to be paid to locations, the handling of materials and personnel assignments. After
each activity, things must be restored quickly to their original condition.
Worth noting is that the location we
rented as a temporary site for Dharma services was originally an uninviting
place. It was an old, 1960s-style community hall. But after the thoughtful and
dedicated efforts of our Decorations, Furnishings and Dharma Services groups, the
dilapidated premises were transformed into an impressive Buddhist sanctuary.
Attendees were fulsome in their praise and admiration for these volunteers, who
had so skillfully turned what was run down into something splendid.
It is not difficult for us to
worship at the same Dharma center. Much harder is to generate a common resolve
to support the center. Throughout the renovation process, Dharma masters,
volunteer workers and members of the assembly all did their best to contribute.
Some performed physical work, while others helped manage the overall project.
Still others assisted with the moving, works inspection, cleaning and the
return of objects to their original locations … With the common effort of the
assembly, the first phase of the interior refurbishment is basically complete.
In Buddhist terms, it was the result of a confluence of karmic factors. We had
many aspirations for the project, hoping for the best in everything. But
results often fall short of goals; it is enough that everyone did his or her
best.
This reminds me of a Buddhist story:
A certain Dharma master was very fond of growing orchids. He nurtured many precious
species with his own hands. One day, he had to go far away on business. He
carefully briefed his disciples on how to care for his flowers.
They were inexperienced, however.
When their master returned, many of the orchids had wilted or shriveled. Worried
that their teacher might get angry, they nonetheless had to tell him the truth.
Yet the Dharma master said calmly, with a smile: “Orchids are for offering to
the Buddha and for building character, not for getting angry about.”
The monk’s words touched and
enlightened his disciples. They actively helped him resuscitate the flowers.
After a while the orchids began to bloom again. This story tells us that although
things may not be perfect, so long as we try hard to improve them, both the
results and the process will have edifying effects.
We have only partially completed the
interior portion of our renovation work. The building’s age means that for the
safety of the assembly, we will also need to refurbish the external features carefully
and in accordance with regulations. After receiving government approval, we
expect to start the second phase of renovation, on the exterior. However, these
works will not affect the Dharma center’s activities.
We are announcing this to those of
you who are concerned about the center, hoping you will continue to support our
endeavor happily and with a willingness to contribute. May we complete together
this worthy task of refurbishing our center and home of the Dharma. By
resolving and acting to benefit ourselves as well as others, may we accomplish
this Pure Land of the spirit amid the worldly environment of our home city.
Sutra of the Eight Realizations of
Great Beings
THE
EIGHTH REALIZATION: To know that the inferno of
life and death brings endless anguish and affliction. We must develop the
Mahayana mind to deliver all beings. We are willing to bear untold suffering on
their behalf, so they might experience ultimate joy.
The
inferno of life and death: The Sutra of the Eight Realizations of Great
Beings says at the outset that life in this world is unsatisfactory, empty
and impermanent, and that we have no unchanging selves. It also discusses the
pitfalls associated with the five desires, teaching us to avoid desire and
greed. It urges us to learn to be content with having little.
This may gave the impression that
Buddhism is very negative. In fact, it is not. The Dharma teaches us how to
make choices in life. We should let go of that which harms ourselves and
deceives others. If we allow ourselves to pursue our desires excessively, it
would only bring us as well as others endless vexations and troubles. Only by
abandoning our endless desires and learning to be content with little can we find
peace of mind and body.
Yet Buddhism teaches us not just to
let go, but also proactively to assume responsibility. The Eighth Realization
exhorts us to develop the Mahayana spirit of looking out for others and bearing
their sufferings. To help sentient beings leave the ocean of suffering is to
embody actively the Mahayana spirit of assuming responsibility.
The Eighth Realization tells us that
the inferno of life and death is linked to immeasurable suffering. In our
lives, the greatest pain arises from deaths and departures. Some people think
everything comes to an end with death, while others believe that dying is like
a light going out. Yet others are convinced that heaven awaits us after death,
or that once we have attained human form we will always retain it. In fact, all
such beliefs are wrong.
Buddhism teaches that it is karma
that shapes life and death. What is karma? It is formed by our everyday
actions. People who regularly perform good deeds will be reborn in the
Fortunate Realms after they die, while those with predominantly negative
actions will fall into the Three Wretched Realms.
What determines our lot after we
pass away? The ancients said, “For a person in debt, his biggest creditor has
the greatest sway.” It means that when someone owes money to many people, the
one to whom he owes the most is his biggest creditor; this person also has the
greatest ability to demand repayment. So what happens to us after death is
determined by the pull of whether our good deeds exceed our bad ones or
otherwise.
In accordance with the debt
principle, those with strong positive karma will be reborn in the Three
Fortunate Realms of the celestial and human domains, while those with heavy
negative karma will fall into the Three Wretched Realms of animals, hungry
ghosts and hell beings. Thus are we born, die and reborn.
Ordinary beings know nothing after
they die. Only Shakyamuni Buddha is aware of life’s truth and thoroughly knows
that the cycle of rebirth is endless. The process of life and death is as
agonizing as a live turtle shedding its shell. Thus are life and death said to
be an inferno; to go through them is akin to suffering burns from a raging
fire.
The Lotus Sutra says, “There is no comfort in the Three Domains, which
are like a house on fire.” Life’s course is full of terrible suffering. The
Three Domains refer to the realms of desire, form and formlessness. From a
human perspective, it means that our Saha world lacks
comfort and security.
Metaphorically speaking, it is like
a house afire, full of peril and suffering – and thus fearsome. Yet sentient
beings are like ignorant little children, who are so attached to playing in
their rooms that they refuse to leave. Like a compassionate father, Shakyamuni
Buddha cannot bear to allow beings to be consumed by the flames of suffering. He
therefore appears in the world in human form to save them.
We should know that the Buddha has
forever escaped from the cycle of rebirth. So why do we say he was born and
entered nirvana at the age of 80? In fact, the reason Shakyamuni Buddha was born
in our world is to deliver sentient beings. Like the solicitous father who sees
his children unwilling to leave their burning house because of their attachment
to their games, he enters the edifice to rescue them.
To be caught in the cycle of rebirth
is like bobbing up and down in a sea of suffering. We bob upward when we
luckily accumulate some good karma and ascend to the celestial realms, where we
can enjoy ourselves. Suddenly, we sink back into the watery depths, as we
create bad karma and become hell beings, hungry ghosts or animals. And so it
goes for sentient beings: Suddenly we are in the celestial realms, enjoying
heavenly pleasures; then we tumble into the hell domains, or are reborn as cattle or horses.
The Buddha has seen the pain of
continued reincarnation. He has seen the birth, death and rebirth of sentient
beings. Though they have experienced endless varieties of karma in this
process, they remain ignorant of where they came from, or where they go after
death. All the while, they remain attached to the illusion of life and death.
They are indeed pitiful.
The Head
Monk of Jinshan Monastery
When old Master Di was living at Jinshan Monastery, he served as reception official. One day
a craftsman who mended old pots and pans arrived from his hometown. The man, a
childhood playmate of his, said he wanted to become a monk and asked to be
taken as his disciple.
“No you can’t,” said Master Di. “You
are too old to take monastic vows. Being over 40 and with no education, you
naturally won’t be able to learn the scriptures. Nor would you be able to bear
austere practices. Aren’t you looking for trouble by wishing to become a monk?”
Old Master Di repeatedly tried to
dissuade his visitor, but the man was set on his goal. Since they had known
each other so long and were from the same town, Master Di reluctantly said, “If
you really wish to be a monk, you must listen to me. Then I will accept you as
my disciple.” The craftsman replied, “Of course. If I have accepted you as my
master, I will naturally do whatever you say.”
“Since you are too old to learn the
texts, you should start practicing directly,” said Master Di. “Whatever you
say,” responded his visitor, “so long as you let me become a monk.” Master Di
told him, “There was an artisan who took monastic vows and achieved
enlightenment! You should learn from him.” Said the man, “As long as you take
me as your disciple, I will do whatever you say.”
“After becoming a monk,” instructed
Master Di, “you do not need to undertake the precepts. I will find a small temple
for you. You don’t have to step outside its grounds. All you need do is to
recite, ‘Namo Amitabha Buddha.’ When you become tired, you may rest. After
resting you resume your recitation. Day or night, do not stop reciting. Ignore
everything else, and only recite conscientiously. I will arrange for several
people to support you and provide you with food.”
At the time, Ningbo was full of
Buddhists. Nearly every village had a small temple and people who believed in
and honored the Buddha. Old Master Di was well-known and had many followers,
and he asked people to take care of the matter. In teaching his new disciple
how to practice, he had him undertake an expedient retreat. The novice had a
small temple to himself, and every day an old woman would cook and bring him a
couple of meals.
In an early flush of enthusiasm, the
disciple practiced diligently. He remained at the temple and recited for three,
four years. A saying goes, “The first year after taking vows, the Buddha is
before us. After three years, the Buddha is far away in the western heavens.” It
means that people become lazy with the passage of time and grow slack in their
practice.
The disciple followed Master Di’s
instructions. As soon as he awoke, he recited the name of Amitabha Buddha. Since
he had been an artisan who carried things around, he had strong legs. He would
recite while circumambulating an image of the Buddha. When he got tired, he sat
down to recite. Even old Master Di did not know the progress of his recitation.
The disciple recited in this manner
for three or four years. One day he went out to call on a few local relatives
and friends. When he returned, he told the old woman, “You don’t need to come
here and cook tomorrow morning.” The woman thought he must have received an
invitation to a meal, having just gone out.
Next day the old lady kept thinking
about the monk. When it was time to eat, she went to the little temple to see
if he had returned. The temple held no valuables, so there was no fear of
thieves and its doors were unlocked.
“Has the Master returned from his
meal?” the old woman asked. There was no answer. She went inside and saw him
standing by the bed, facing the scene outside the window. In his hands was a
string of beads.
The old lady spoke to him but he did
not reply. When she looked more closely, she saw that he had passed away! He
had died while standing, doing his recitations. The old woman was stunned. She
told people nearby, “The Master has passed away, in a standing position!” They
flocked in to see for themselves.
Later his lay supporters wrote to
old Master Di, saying: “Your disciple passed away in a standing position!” Master
Di arrived by boat the next day. The deceased remained standing for two or
three days. Then Master Di made funeral arrangements and praised him: “Not bad!
You have not wasted your time as a monk. Your achievement is rare!”
So it was that Master Di’s disciple,
the former craftsman who mended pots, died on his feet after having recited
Amitabha Buddha’s name for three, four years. Old Master Di told this story
twice. It is true, and enlightening indeed.
Excerpted from Lectures by Old Master Tanxu During Amitabha-Recitation Retreats
Tasting Bitter Fruit
By Ru Zang
A fellow
practitioner asked me recently why I retired so early. In fact, the thought of
retirement had popped into my head back in 2003, when I was feeling mentally
and physically tired and had to cope with a particular incident. But I did not
follow through, as the conditions weren’t yet right and I wasn’t psychologically
ready. Still, I made the important decision to swap my middle-level position
for a basic-level job, and three years later to work part-time. I passed the
baton gradually and allowed myself to adjust to the changes. During those seven
years, my views on parenthood, schools and society all changed substantially.
For many
years I believed that a child is like a blank sheet of paper; early-stage
education decided whether he or she is dyed black or white. Therefore the early
years of education are the decisive stage in shaping a person’s views. My three
decades of teaching had been spent with mentally disadvantaged children, with
my main focus on training, teaching the younger classes and addressing parents’
complaints. Each student who started school at age 6 would take classes in
physical education, through which I would teach them how to adapt to school
life. That was the foundation of teacher-student relations for the next 12
years.
Our goal was to turn a student, when
he or she graduates at 18, into an independent, good citizen that the public
will accept. Early on, our school introduced ethical and civic education to
help students establish ethical perspectives and know their country. The discipline
displayed by our pupils inside and outside school was praised by most parents. With
close cooperation between school staff and parents, the great majority of
students’ problems were resolved.
Some staffers and parents
occasionally questioned our approach, but we were able to continue because of
support from the school. For many years, graduates would quickly come see me in
the staff room when they returned to the school, or they would telephone to
discuss difficulties they encountered while outside. It was an affirmation of
my work over the years.
In recent years, amid the climate of
the fight for democracy, individual rights and freedom, parents began to
intervene in the school’s administration and curriculum. They started to reject
the established curriculum. They insisted on having their way, regardless of their
children’s capabilities or of practicality. They wanted the school to switch to
whatever they thought was right and best. Following their own beliefs, they
ignored the broader interests of others. Sadder still, they allowed no room for
compromise. Blindly they pushed their cause, nakedly and ignorantly pursuing
personal interests under the cloak of justice and democracy.
Some parents demanded that their children
be allowed to develop freely. In the name of happy learning, they opposed any
form of management in the classroom by teachers. In other words, they wanted
their youngsters to be able to do whatever they wanted at school, without
anyone stopping them. If regulations were infringed, offenders were not to
receive punishment of a negative nature; they must be encouraged in a positive
manner to change.
In the system of rewards and
punishments, most parents denied the effectiveness of reprimands and frequently
lodged complaints against teachers. Cooperation and trust between parents and
the school gradually eroded, as impractical and unreasonable demands grew.
To avoid complaints, the school was
obliged to bend, making concessions to protect itself. Teachers’ time and the
school’s resources were exhausted. Most important, the worst damage was
inflicted upon teachers’ dignity and enthusiasm for teaching, parent-school
cooperation and the trust between people. Amid parents’ great self-satisfaction
that their hopes had been realized and their children’s rights protected, the
ethically and behaviorally immature youngsters were molded into a selfish and imperious
new generation.
At this point, does the situation
seem familiar? A school, in fact, is a microcosm of our society; it reflects the
realities of the larger community. As the public continually makes demands
based on personal perspectives, with no room for compromise or backtracking,
destructive seeds are planted. We begin to feel that this generation’s ethics
and education are deteriorating, together with our social and economic
environment.
People insist that the problem “lies
with you, you are in the wrong.” While investigating problems and determining
responsibility, the focus is not on a fundamental solution or offering
constructive ideas. Instead, there is a relentless battering, stopping only
after heads have rolled. Before one issue is resolved, attention has already shifted
to another. The bitter fruit is being harvested, creating even deeper
resentments.
The situation is beyond the capability
of any single person to stop. Fortunately, I can choose to leave the scene. It
was a difficult decision, departing from an environment I had helped create and
loved deeply. But it was not a passive form of escapism. I retired early
because there is a psychological haven where I can take refuge and accomplish
something. While I am still in relatively good health, I hope actively to help
Master Yin Chi propagate the Buddha’s teachings, so that the Dharma’s correct
knowledge and views can transform hearts and minds. That is to tackle these
problems at the root.
A Heroic
Mother
Not long ago Japanese satirical actor
and director Takeshi Kitano received another international film award. His
mother passed away a few years ago and he returned home for her funeral. He had
never liked his mother, because she constantly asked him for money. If he
failed to send cash home on a given month, she would phone to scold him. She
was determined to get the money. The more famous he became, the more she would
demand.
Even so, Kitano wept when he got
home. He had always been away, he thought, and never took care of his mother
properly. Though she constantly demanded money, he still felt he had treated
her badly.
Just as Kitano was about to leave
after the funeral, his elder brother handed him a small parcel and said,
“Mother told me to be sure to give this to you.”
Kitano carefully opened and packet
and found a bank passbook and a letter. The account, which was in his name,
contained tens of millions of yen. “Takeshi,” his mother wrote, “of my children
I am most worried about you. From an early age, you never liked studying. You
spend money recklessly and are too generous with friends. When you said you
would go make your way in Tokyo, I worried that you would fall into dire
straits and become destitute. So every month I unfailingly asked you to send
money home. On one hand, that would spur you to earn more; at the same time, I
could save money for you. I have not spent any of the cash you sent. Your elder
brother and his family cared well for me. Your money is still yours. Now take
it and spend it!”
When he finished reading the letter,
Kitano fell to the ground and wept. It was a long time before he could get up …
Perhaps we have quarreled with our
parents, using reason to rebut them. But we should learn to be tolerant and try
to understand their viewpoint. Even if they are wrong, they are still our
parents, who have worked hard to save money in hopes that we may have better lives.
When our parents are still healthy, let us do what children should do, so we
will not one day have regrets.
- From the internet
Master Mengcan
on Venerating the Buddha
When paying
respects to the Buddha, we must mind our thoughts. It will not do to make
prostrations irreverently or with pride in our hearts. My teacher instructed us
not to use a couch, so when we prostrated ourselves, our heads knocked against
the ground. Master Hongyi said that if we still put
on airs while making reverences, our prostrations would be prideful.
Another kind
is fame-seeking. That is to say, I pay respects to the Buddha, but I want to
have a good reputation in future. This is false practice, as it seeks fame and
the praise of others. There are also prostrations of heart and mind. As we
lower our heads to the ground, we are mindful at the same time. If we are not
mindful, it is only our bodies that are paying respects. The effect is limited.
Some people
say that inside a Dharma center, we should not look straight at an image of the
Buddha, believing that to be disrespectful. This is wrong, I explained at the
time. If you are not attentive or mindful, then who is it that you are paying
your respects to? This is the first point. You are not being sincere in your
mind. Some people are mentally respectful but not physically so; others are the
reverse. If you aren’t sincere mentally, you will fall into the second
category.
We must be
respectful in both mind and body. Our minds should be focused, our mouths reciting
the Buddha’s name and praising him, and our bodies should be prostrated, with
head touching the ground. Our actions of body, mouth and mind would then be
pure.
There is a
ritual in which we honor the Buddha with our wisdom. All impurities are
expunged and wisdom issues forth. Though we are not saints, we can visualize
along such lines. We can repeatedly recite a gatha from the Avatamsaka
Sutra. This also implies paying our respects through wisdom.
At a deeper
level is a rite of reverence in which we enter the Dharma realm. This is the
contemplative state of Bodhisattva Samantabhadra. We are paying respects to all
Buddhas in the Dharma realm, who stand before us. Sometimes we are unable to do
this, incapable of such deep contemplation. But if we can contemplate correctly
and visualize the universal realm, we would be in harmony with it. Does the Observing Good and Evil Karma Sutra
speak of the arising of correct contemplation?
If we cannot
achieve correct contemplation, we should at least be able to practice
sincerely, to pay our respects with earnest heart and mind. When our minds are
not sincere, it would be better to avoid paying respects. If our minds are
earnest, our respects have no limits. But if we are mentally muddled or
unfocused, or pay respects to the Buddha seeking fame of profit, the assistance
and benefits we receive would be paltry indeed. This is not paying reverences
with a sincere mind. We must earnestly focus our minds and not let it stray.
If you wish
to ask for something, however, you must make a resolution first. Facing an
image of the Buddha, you should make your resolution even as you contemplate,
saying something like, “Bodhisattva Ksitigarbha, please help me. Today I honor
you.” Then you make known your request.
As you undertake
your reverences, contemplate with the greatest sincerity the sacred image
of the Bodhisattva. If there is no
image, visualize that Bodhisattva Ksitigarbha has descended upon your head, or
that Bodhisattva Avalokitesvara is already perched atop your crown. By
contemplating and paying respects in this manner, the image will appear as soon
as you make your resolution.
The final
expression of reverence is the rite of equality in ultimate reality, from the Observing Good and Evil Karma Sutra. I
am the same as the Buddha or Bodhisattva Ksitigarbha; I am their equal. When I
honor the Buddha, I am honoring myself – as when I am paying respects to all
the Buddhas and Bodhisattvas.
A certain
longtime practitioner, having made reverences to the
Buddha, would perform three prostrations to honor all sentient beings,
including mice and insects. That’s because the Avatamsaka Sutra says all Buddhas and all sentient beings are
equal. Wasn’t Bodhisattva Never Disparaging like that in the Lotus Sutra? Whenever he encountered
sentient beings he would pay his respects, saying he dare not make light of
them as they were all future Buddhas.
This is the
rite of equality in ultimate reality. It is not something ordinary beings can
achieve right away. When you are making offerings and reverences, your
contemplation must arise in your mind for there to be a convergence. If it
doesn’t and you just bow your head and make offerings in a daze … If you only
put down some flowers as an offering, that’s wouldn’t do. Please do not perform
a prideful rite.
Having
listened to me, you might participate in other temples’ services or perform the
penitence rite of Bodhisattva Ksitigarbha at Zhuangyan
Monastery. Please do not put aside their prostration couches and say, “It’s
what Master Mengcan told us to do. Otherwise, we
would be performing prideful rites!” That would make me a scapegoat. You should
just follow the practitioners there and think thus: Today, I am going along with
the karmic circumstances.
When I go
there, I would also make my prostrations on a couch; I do so when I am asked
occasionally to lead a Dharma service. If I kneel on the ground and make a
grand prostration, everyone would doubtless stare at me and say I am behaving
strangely. I would leave them with a bad impression.
We should
know that we must not use a prostration couch before a Buddha image in our own
homes. It is also best to make large-scale prostrations. If we are healthy in
both mind and body, we should do a hundred such prostrations a day. We could
then eat an extra bowl of rice every day and enjoy good health. Our breath
would also flow smoothly.
- Excerpted from the Concentrated Mind Forum
By Ven. Yin Chi
QUESTION: I have a couple of strange neighbors. One is
a couple who like to collect scraps, and the other is an old woman who picks up
discarded cardboard. The couple’s home is a veritable “mini-warehouse.” They
don’t live there, but only store whatever they have gathered from the streets.
Every time they open the door, we can see the impressive scene inside; smelly
odors would drift out from time to time. In the recent days of summer,
mosquitoes would breed and fly into our home, causing a nuisance.
Since I am a Buddhist, I cannot use
insect spray. My repeated reports to the concerned party produced no results. I
have telephoned the government authorities for help, but have yet to receive
any. What can I do?
ANSWER: Living space is tight in Hong
Kong and your situation is really quite irksome. All you can do is to make sure
your own home is hygienic by cleaning with lots of antiseptic. It’s said that
there are fermented cleansing formulas that act also as insect-repellents. You
might try them.
You could
also recite the Great Compassion Mantra or the name of Amitabha Buddha to ease
your mind, and dedicate the resulting merit to your neighbors and other
sentient beings. At the same time, keep reporting to the Food and Environmental
Hygiene Department in hopes of a timely and thorough resolution of the problem.
QUESTION: I have maintained a vegetarian
diet (including eggs and cheese) for many years. Though my weight has fallen
from 115 pounds to 100 pounds, my health is much better than before. But after
I recently underwent a hysterectomy, my family told me I could not eat eggs,
beans or soy products for a month. Friends said I had to drink meat-based soups
for nutrition.
I am very reluctant to do this.
Please tell me what diet post-hysterectomy vegetarians can adopt to restore
their health.
ANSWER: Many
factors can cause weight loss, but it is all right so long as you are healthy. There
are also many foods that vegetarians can consume to buttress their health. For
example, beetroot is good for the blood and coral herbs are rich in gelatinous
matter. It is hard to say whether abstention from eggs, beans and soy products
for a month after a hysterectomy is a psychological issue or a substantive one.
Western doctors don’t even apply any dietary restrictions.
Therefore you should seek the advice of a nutritionist in a rational manner. I believe such a professional will be able to come up with a health-boosting vegetarian diet.