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Abbot Shi Yongxin, local name Liu Yingcheng, was born in 1965, his hometown in Yingshang, Anhui province. He got to Shaolin Temple in 1981 and respected Abbot Xingzheng, the twenty-ninth abbot of Shaolin Temple, as his master. Abbot Xingzheng passed away in 1987 and then Shi Yongxin took over the position of director of Shaolin Temple Management Committee, comprehensively presiding over the Shaolin Temple’ s affairs. Shi Yongxin got the honor to become the abbot of Shaolin Temple in 1999. Abbot Shi Yongxin has been selected as president of the Buddhist Association of Henan Province ever since selected in July of 1998. Abbot Shi Yongxin has been selected as the president of the Buddhist Association of China ever since September of 2002. Abbot Shi Yongxin has been respectively selected as the deputy to the ninth, tenth, eleventh and twelfth National People’s Congress ever since March of 1998.

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Coverage

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People' s Daily Online: United World Chinese Association Leadership Conference 2015 held in Kuala Lumpur

Global Times: Shaolin Temple raises China’s national flag

Chan Sayings

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About Meditation
About Unity of Heaven and Man
Concentrate on Affairs of Primary Importance
Almsgiving—The Path of Bodhisattva
In the Front Hall of the Han Buddhist Temples, There is usually a Statue of a Monk with a Smiling Face Enshrined. Who is he?
Are the Four Holy Mountains also well-known in the World?
Attainment of Buddhahood
Carrying on almsgiving and donation

Photos

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Shaolin Temple Welcomes the New Year

Shaolin Temple rang out the old year and rang the new year. Feb. 11, 2021 was traditional Lunar New Year’ s Eve. Shaolin monks followed Chinese tradition with thousands of years, such as discussing couplets, worshiping ancestors, staying up all night on New Year’ s Eve, and striking the bell and praying, to celebrate the Chinese New Year together with Shaolin monks.

Chan Tea Cultural Communication in Shaolin Temple

Shaolin Temple holds the Chan tea cultural communication at 9: 30 am on September 13, 2020. Mr. Cai Mei, director of the standing committee of the National People’ s Congress in Fuding city and deputy group leader of the leading group of tea industry development, protector Fang Shoulong and his wife from Baicha Mountain and others visited Shaolin Temple, and exchanged Chan tea culture with abbot and monks from Shaolin Temple.

Worship Ancestors During the Qingming Festival

Shaolin monks worshiped ancestors during the year’ s Qingming Festival. Shaolin monks went to the Pagoda Forest to sweep pagodas and worshp ancestors to remember Buddhas and Bodhisattvas of the ten directions and founders of generations on Mar. 27, 2021.

Visiting Shuiyu Temple in Dengfeng to Investigate and Guide the Work

A group led by master Shi Yongxin, vice president of the Buddhist Association of China, president of the Buddhist Association of Henan Province and abbot of Shaolin Temple, visited an affiliated temple-- Shuiyu Temple in Dengfeng to investigate and guide the work, receiving a warm welcome from master Yankai, manager of the temple, as well as Buddhists and lay Buddhists.

Visiting Wangu Temple

A group led by master Shi Yongxin visited Wangu Temple to investigate and guide the work, receiving a warm welcome from master Yanzuo and monks from Wangu Temple on the afternoon of Oct. 4, 2020.

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Works

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NPC Proposals

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Talks

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  • Shaolin gong-fu, if viewed from the perspective of technicality, is characterized by its competitiveness and militancy2024-12-29

    Shaolin gong-fu, football, traditional Chinese culture, which is represented by Shaolin gong-fu, and Western cultures, which are represented by football, are four elements which are equally conducive to both world peace and worldwide social progress. And they are all ingredients of world civilization which ought to be equally shared by all nations in the world.

  • In ancient China, Buddhist monasteries often served as venues 2024-12-26

    In ancient China, Buddhist monasteries often served as venues where the Buddhist Scriptures in Sanskrit or Pali were translated into literary Chinese. The major Buddhist monasteries in China today should perform the same rendition duty as their predecessors did many centuries ago. Since most ancient Chinese intellectuals knew no Sanskrit, they wanted to have the Buddhist Scriptures written in Sanskrit rendered into the ancient literary Chinese language which was familiar to them. But nowadays only a small number of my contemporaries know the ancient literary Chinese language. In other words the majority of my contemporaries are unable to read the Buddhist Scriptures translated into the ancient literary Chinese language. Therefore it is incumbent upon us, all the contemporary Chinese Buddhists, to organize the translation of the Buddhist Scriptures, which are ancient-Chinese version of their Sanskrit original, into the present-day vernacular Chinese, so that the current Chinese population can have easy access to the Buddhist canon. In ancient China, Buddhist monasteries served as venues where Buddhism was preached. So should major Buddhist monasteries in present-day China play the same role as their ancient predecessors.By “preaching Buddhism” is meant both the truth uncovered by Sakyamuni with regard to life and the path a Buddhist votary should take for the purpose of realizing the truth uncovered by Sakyamuni.

  • A Drizzle of a Dharma2024-12-26

    If viewed from the perspective of the development of the world civilization, the essence of religion is nothing but morality. And the function of a religion is nothing but upholding social order and social stability. Given the essence and function of religion, perennial survival of religion needs to be acceded to as an indisputable proposition. All the religious activities devoted to by the Buddhists are in compliance with the principle that is not only moral but practical. And the principle is that “every Buddhist must, in his or her everyday life, not only steer clear of all the possibilities which are to lure him or her into an evil practice but strive to do anything that is beneficial to others, so that he or she can incessantly purify his or her mind”. And Chinese Buddhism is characterized by its strict adherence to the canon that Chinese Buddhists practice only “Bodhisattva Buddhism”. That means that a Chinese Buddhist is required to incessantly improve his or her behavioral pattern in the course of carrying on his or her self-cultivation while doing everything possible to benefit others. (From My Heart My Buddha)

  • Chan in Poems2024-12-25

    Imparting sublimely natural grace characterizes the loftiest level of poetic art. However the loftiest Chan psyche is none other than supramundane sublimity. It goes without saying that poetry of the Chan genre is also characterized by its sublimely natural grace. What needs to be made clear here is this: All the poems whose content has something to do with Chan or which contains some Chan-related phraseology are not poems of the Chan genre. Only such Chan-related poems as can fully evince a sublimely natural grace can be rated as worthwhile poems of the Chan genre. An old Chinese saying has it that “experiencing the process of poeticizing is similar to carrying on a seated meditation session”. And I would like to add that composing poetry is in essence making Chan audible and that Chan is in essence a muted process of poeticizing.

  • be always earnest and down-to-earth2024-12-25

    Some folk tend to often strive to reach for what is beyond their grasp. And this tends, in most cases, to cause affliction to them. It is particularly important for young people to know how to nickel and dime their ways through life and how to objectively evaluate themselves. To assess oneself beyond one’s real worth is tantamount to trapping oneself in delusion. Therefore it is sagacious for young people to know the world objectively and to know themselves objectively. A practitioner needs to pursue his self-cultivation in the context of everyday life and to put into practice in his everyday life both the Buddhist truth imparted him by his Dharma masters and the positive experience he has gained from his everyday life. In this way a practitioner can always get his bearings in his progress toward a higher stage of self-cultivation. To young people who seek to plough a career for themselves in society, I hope that the way I have defined for the Chan practitioners to follow may be of some relevance. Young people need to have their own ideals and lifetime objectives, but they need to be always earnest and down-to-earth.(From My Heart My Buddha)

  • Wisdom & Defilements2024-12-24

    Attainment of enlightenment means acquisition of supramundane wisdom which serves to relieve one of defilements, afflictions, evil passions, and carnal desires. On the other hand, Chan also teaches that “affliction is, in itself, ‘Bodhi’”. The purport of the axiom is that “affliction can be availed of as a means to sharpen the wits of the afflicted”. So the axiom serves to expound on instances of dialectics as evinced in everyday occurrences and imparts to us the message that “if an individual has the wits to treat an affliction from a sagacious standpoint, it would be quite possible for him to turn the tables on the affliction and to feel pretty relieved.

  • Four Practices2024-12-24

    The bulk of religious activities of the Buddhist Chan Order and also the bulk of religious activities of Buddhism in China as a whole, are the day-to-day self-cultivation carried on by all individual practitioners. What is the guiding principle for them to abide by in their day-to-day self-cultivation activities? It is the “Four Practices” (in Chinese: 二入四行) which were bequeathed to us by Bodhidharma at the time when he began to propagate Chan in China. The “Four Practices”, as a Chan concept, is not difficult to understand. Rather, it is easy to comprehend and feasible in its application as basic behavioral norms. Most contemporary Buddhist votaries are familiar with them, because they have long been established as a tradition in the past millennium. Without them the Buddhist Chan Order would have been disbanded long ago. And so would Buddhism in China have been, had the “Four Practices” ever lapsed into oblivion. That the emergence of the special form of heart-to-heart and outside-of-the-Scriptures transmission of Dharma, which was initiated in China by Bodhidharma, was possible is precisely due to the concomitant execution of the “Four Practices” and also due to the emphasis raised within the Buddhist Chan Order on the cardinal importance of the “Four Practices”. Otherwise neither the Buddhist Chan Order nor Buddhism in China as a whole would remain as they are today. It is plain that the activities of the “koan” practice alone can never elevate a Chan practitioner to the platform of enlightenment. Nor the transmundane paths to enlightenment, which are often attempted by those of higher spiritual advancement, are as feasible as some would imagine. Therefore if a practitioner who is truly fond of the activities of the “koan” practice and believe that they are conducive to his everyday effort at practicing self-cultivation should not remain contented merely with his capacity for duly appreciating the wisdom and religious insight evinced in every “koan” case. He should urge himself to strive for an in-depth and balanced understanding of Buddhism as a whole. Devoid of an in-depth and balanced understanding of Buddhism, he cannot be rated as being able to differentiate the Buddhist Chan Order from other sects of Buddhism. In that case he would neither be able to comprehend the “koan” practice thoroughly and nor be able to have a complete knowledge about the workings of “hua-tou”.

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