There are two seasons for monastic Buddhists not to eat after midday according to Buddhist regulations, they are: 1. Abstaining from taking food afternoon reduces the burden on the laity since they provide the food; 2. It is conductive to practicing contemplation (bhavana). In the southern countries, this situation is still in common practice today. The strictest adherents only drink water, without taking milk, tea, coconut juice or anything else, while others may drink tea, soda water or fruit juice, as well as take candies after midday. In China, the Han monks of the Zen Sect have been used to doing farm work since ancient times, and due to their physical work, they have to eat something in the evening, so in most monasteries, this regulation is relaxed, but supper is regarded as part of a âmedical dietâ. Even so, many monks continue to observe the rule of abstention from eating after midday. (From Essentials of Buddhism: Questions and Answers)
The original meaning of âConglinâ is grove or forest. A thickly populated monastery is just like a forest with plenty of trees, so it is called âconglinâ, meaning great monastery (Mahavihara). âQingguiâ means the rules or regulations daily observed by the monks or nuns in monasteries, which are laid down according to the Vinaya enacted by the Buddha and adapted to prevailing conditions, including climate, geography, social customs, laws and regulations of the state, as well as sectarian characteristics, etc. the earliest monastery rules in China were initiated by Daoâan of the Eastern Jin Dynasty in the 4th century. After that each sect in subsequent dynasties created its own monastery institutions. For example, in the Tang Dynasty a set of codes for monks of the Zen School was created by Master Baizhang. Then it was lost. Later on, a âRoyal Revised Baizhang Codeâ was created by an emperor of the Yuan Dynasty. This was actually in conformity with the need of feudal rulers, and had nothing to do with Baizhang himself. Subsequently this code was enforced by imperial orders through the Hongwu and Yongle Eras of the Ming Dynasty, and became a universal system observed by all monks and nuns throughout China, in place of all sorts of original monastic regulations and codes. (From Essentials of Buddhism: Questions and Answers)
In ancient times, temple used to be the place where scriptures were translated. Today, temple should be still the place where scriptures are translated. Ancient people could not read Sanskrit and then they translated Sanskrit into ancient Chinese. Now over a thousand years, many people have been difficult to understand ancient Chinese. So we should look for ways to translate scriptures in ancient Chinese into demotic writing that all modern people could easily read and understand now. In ancient times, temple was a place where dharma was taught. Today it should be still a place where dharma and scriptures were taught. So called scripture teaching is to explain the truth Buddha found out; dharma teaching is to achieve the dharma gate of the truth of life. The Gateway looks in style and Buddha is solemn. Travelers burned incense, chanted and worshiped Buddha, which is just the appearance. The most important thing is how to convey the truth of life Buddha found to people and how to let people reach the truth of life. (From Words of Chan by Shi Yongxin)
The difference between ordinary beings and holy ones is just a difference of a mind or an idea. What is different? The ordinary beingâs heart is confused while the holy oneâs is firm. Whatever ordinary beings do,their heart is chaos. They think this and that, therefore their heart is confused when falling asleep. Then their mind is more confused when sitting in meditation. But the holy oneâs heart is tranquil. No matter how busy he is from day to night, his heart is always firm. In the Buddhist sutra it states ânirvana in silenceâ does not mean inanimate like the wood one, but means the holy oneâs heart has no mess or chaos things like ordinary beings. Therefore the ancient meditation master says enlightenment is that âthe person is the same one, but his behaviour changesâ. That means the person is still the same one but his heart and behaviour change after enlightenment. He sees through everything in the world, understanding what to do and what not to do clearly. He has set free himself from sufferings in the secular world. Thatâs all, very common. This is the very benefit for peopleâs life to practice Buddhism. (From Words of Chan)
The measure of Wushu is not how high you can kick or how many circles you can rotate. Wushu is not single athletics but comprehensive sports. In fact, martial arts pursuing competitions pursue height of kicking and the number of rotations violates the basic principle. According to the single competition, Wushu has no advantage because the force of practitioner is great but not greater than a weight lifterâs; his height is high but not higher than a high jumperâs; his steps are steady but not more steadier than a gymnastâs; his degree of balance is good but not better than a acrobatâs. But Wushu converges these together and then breathes new life of Kungfu into it, which will become fantastic and supreme. This is traditional Chinese martial arts. (From Words of Chan by Shi Yongxin)
The changes of Yin and Yang are the basic ideas of that not only Taoism but also Confucianism and even Buddhism talk about. Certainly as the convenient dharma-gate, Shaolin Kungfu has its own unique feature covering rich and profound Buddhist thought. The supreme state Other martial arts schools seek for is superb, unpredictable and freewheeling but Shaolin Kungfu, integrating Chan into Wu and practice of body and mind, pursues realizing the truth and liberation and achieving dispassion. The heart is free and then what all not afraid. We defy death, not to speak of Kungfu. Thus Shaolin Boxing says: âPractice with external work is about muscles and bones; and internal work is what truly relies on the life and spirit to refuge. Without both sides, it will be the humble level; the unity of both sides will be the supreme realm.â (From Words of Chan by Shi Yongxin)
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Shi Yongxin
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