Buddhism focuses on beneficence. Most practitioners have a gentle, soft personality and peaceful mind, which is an important part of Buddhism nurturing body and soul, and also is one reason of life extension for prominent monks. Monastics are disillusioned with the mortal world and indifferent to fame and wealth. They behave gently, generously and tolerantly in terms of behavior and emotion. According to theoretical relation of modern humans, they have a good interpersonal relationship and could are optimistic towards life. Therefore there is a close connection between noble character and the science of health preservation. In Buddhism, “the humane live long lives” means a kindly disposition and width in treat will have a good karma. Buddhism believes that the cause of life extension is benevolence meanwhile karma received is mental calm. (From Shaolin Encyclopedia)
Living in the world,we should have strong convictions, firmly believing that life can be upgrading and the world can be improved. This point is very crucial and also fundamental. We Buddhists usually says “to purify the world and life” is just this meaning. Reflected in Buddhists’ mental formation are the motivation, vow and practice. If a person lost his faith living in the world, it would be a very bad thing, no faith, on respect and no reverence. People will fall into the Three Evil Paths in Buddhism terms if so. Thus we can say faith is fundamental. If a person has faith, he or she will have respect and reverence and also have binding in daily life. Religious faith in human edification is reflected here. All religious beliefs come down to the real point of “self-discipline”. Buddhists’ vows and ordinations are are attributed to this point too. (From Words of Chan)
The creation of Chan Buddhism sufficiently integrated into the essence of traditional Chinese culture and went into their advantages of Taoism and Confucianism, then developing the Chinese Buddhism. Similarly, its Chan boxing insists on its new enlightenment and new creation with the feature that all rivers run into sea. (From Words of Chan by Shi Yongxin)
If a person’s mind and morality are are noble and lofty at ordinary times, then he will enter into the supreme state of sitting in meditation; if a person is gravely sinful, certainly he will never reach the high state of Chan over his whole life. Referring to the realm of Chan practice, we just think of what level or what day we shall obtain the realm, which is thought in a wrong way. The perfect realm is what we do good works or make merit at ordinary times. We always do good and make the requisites of enlightenment, not to pursue external reward, but to purify the will. Many people take the purification of the will as sitting in meditation or chanting practice. I don’t think so. The purification of the will means the practice or cultivation of doing no evil and doing only good. ( From Words of Chan by Shi Yongxin)
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)
In fact, there should be sixteen a arahats, or sixteen ayasmas (Arahat is transliterated into Chinese as Aluohan, or simply Luohan). According to the Buddhist canons, under the Buddha’s instructions, sixyteen of his disciples would not enter into Nibbana. In Nandimittavadana written by Ayasma Nandimitra of Siharatta (now Sri Lanka) in the 2nd century AD, the names of the sixteen arahats and localities of their residences were recorded. After the book was translated into Chinese by Dhammacariya Xuan Zang, the sixteen Arahats were held in universal esteem by the Chinese Buddhists.
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Shi Yongxin
Shaolin Temple
Dew of Chan
