The understanding of acupoints for Chan medicine has distinct academic versions. Chan medicine stresses: deep multiple abscess of acupoints change with space-time and everything’s changes on the premise of life, for which there are quality change and liquidity of locations. Chan medicine says “location accurate” means the location of the efficacy is accurate, rather than accurate graphics, coordinates and size. Chan medicine stresses “conformity of pneuma, mind and spirit” and “alternate softness and hardness”, requiring doctors to have “universal compassion” and “learning from a painful experience” and build a Bodhisattva’s realm of connecting to the heart and understanding each other with patients deeply. Understanding patients spoken of here is not simple medical ethics but ineffable medical skills. Massage therapy in Chan medicine is not simple to exercise the muscles, and the bones and tendons but stresses the transmission of the state and energy information. The use of acupoints methods like one finger Chan, two fingers pointing up as well as palm Chan, boxing Chan and so on, brings back life to a patient. (From Shaolin Encyclopedia)
Harmony between man and nature is the basic idea Buddhism has always advocated and strictly practiced. Buddhism says “a clean heart makes land pure”, paying attention to the evolution of the mind, sweeping away greediness, hatred and ignorance, which makes the mind gain release and extrication, removes the state of possessiveness and achieves selfless state. This requires universal sympathy promoted to other races, species, ancestors and descendants’ happiness, to ensure the ecosphere’s vitality and permanent existence of society. “Pure land” means maintaining the integrity and fine operating state of ecosystems for the establishment and maintenance of a effective working society. The most practical action of the pure land is to cherish good fortune and affinity, learn to reduce demand and make the society last forever, aiming to get peaceful and comfortable. (From Words of Chan by Shi Yongxin)
If a person do not possesses daily practice according to a certain scripture, no correct faith, correct vow and correct practices, it is difficult for him to enter into the particular monkish sorts of frame of mind when investigating a topic. It is said that there have been many people becoming nervous after investigating a topic, which is because that he or she has not enough virtuous roots, no daily practice cleaving to a certain scripture. (From Words of Chan by Shi Yongxin)
Practicing Kungfu is a profession. Martial arts is the foundation and Kungfu lies in youself. Practicing Kungfu has to be firm or solid: basic skills, sets, attack and defence as well as Kungfu, working steadily. The orderly Kungfu practice can change disorderly. Chan is the root and Kungfu lies in your heart. You must contemplate from your heart. Kungfu can’t be superb until finding your true self. (From Words of Chan by Shi Yongxin)
The three are all traditional dharma-gates. However from what I have learned from my personal experience in the past twenty years, I should like to point out that pursuing one’s self-cultivation in the milieu of everyday life in the mundane world can be established as a very reliable and down-to-earth mode suitable for carrying on Chan-oriented self-cultivation. And such a mode of self-cultivation is especially conducive to amplifying the already-secured accomplishments of such practitioners as have already succeeded in consolidating, in their psyches, their acquisition of full compliance with sila and vinaya, of Samadhis, and of prajna. According to some Buddhist Scriptures, all life-improving undertakings belong in the category of Buddha-work. Buddhism calls on all Buddhist votaries to evolve their self-cultivation programs not only in the milieu which is in the mundane world but in the context of their everyday life. Moreover to conduct self-cultivation in the milieu which is in the mundane world can yield the extra benefit of cultivating in a Buddhist votary the initiative to establish or strengthen close contacts with the masses.
The quintessence of Buddhism is its religious practice, not its Tripitaka. The same can be said of Chinese culture whose quintessence is not the Thirteen Confucian Classics, the Twenty-four Histories, and the classics left behind by all the historic figures in Chinese history, but the Chinese people’s historic achievements. The translation of the Buddhist Scriptures from Sanskrit into Chinese constituted only a preparatory or preliminary stage that paved the way for Buddhism to carry on its religious practice in later centuries in China. From a historical perspective, Buddhism is probably viewed as an entity functioning as a “supplement” to both the mundane life and the political life existing within the bounds of the Chinese territory. Here, by “supplement” is meant that Buddhism plays “the role of an auxiliary edifying and pacifying agent”. Buddhist institutions in China regard “the role of an auxiliary edifying agent” as a channel through which they can carry on their religious program of helping all sentient beings with gaining liberation. To help all sentient beings with gaining liberation constitutes the basic goal of Buddhism and also the reason with which Buddhism justifies its emergence and survival. In Chinese history there have been no social systems or sovereign powers but leaves a portion of the Chinese population malcontent with their governance. And Buddhism functions exactly for mollifying and allaying the said portion of the Chinese population.(From My Heart My Buddha)
Hot News
法律声明Copyright © 2009-现在 Shaolin Temple . All rights reserved豫ICP备13016364号-1
Shi Yongxin
Shaolin Temple
Shaolin Weibo
