2023-02-25  Ecns.cn

A 3D-printed Buddha statue, which is 10 metres tall, has been on display at a media plaza in Qingdao, east China's Shandong Province.
​
The statue is a replica of the original Buddha statue in the third cave of the Yungang Grottoes in Datong city, north China's Shanxi Province. With a length of 17.9 meters and width of 13.6 meters, the replica is the world's first large-scale cultural relic project reproduced through 3D printing.

"It took two years to complete the project," said Shi Hongze, deputy general manager of Qingdao Media Development Co., Ltd., "Combined 3D laser scanning technology with multi-image 3D processing, a high-fidelity colored 3D printing reproduction of Cave No.3 at the Yungang Grottoes has been completed."

"This is the first time in the world that 3D printing has been used to replicate such a large-scale cultural relic," Shi told CNS reporter, "We have encountered many technical problems. To carry out the project, we designed and manufactured 24 special printers with a height of 2.8 meters. It took five and a half months for the printing."

Some 10,000 pictures were taken, and the model of the statue was divided into 842 pieces. It took three months to assemble the replica of the Buddha statue. The identical reproduction strictly matches the appearance and scale of the original.

Shi said that these 842 copies were shipped to Qingdao from a printing factory in Shenzhen. "We are faced with a new problem, that is, how can such a large quantity of relics be transported to the sixth floor? We specially set aside an unsealed wall. When the statue arrived at the plaza, we used a crane to transport it through the wall and then sealed up the wall," he added.

The Yungang Grottoes are a series of ancient Buddhist rock-cut temples located in Datong, Shanxi Province. The UNESCO World Heritage Site has 45 major caves and more than 59,000 Buddha statues, with a grotto complex stretching for about 1 km from east to west.

The reproduction not only allows people to get much closer to the precious heritage items without damaging the original objects, but also helps to enhance the research, documentation, digitalization and preservation of the relics themselves.

Dear T

​Thank you for your interesting email. 

​The Chinese Ch'an method - whilst acknowledging the importance of compassion and loving kindness toward others (mediated by wisdom) - nevertheless, stresses that we must 'look within' with power (using the utmost determination) whilst directly perceiving the Empty Mind Ground. 

​This is not a form of mysticism, and has more in common with modern science. The Ch'an method advocates the inner perception of the psychic fabric from which all thoughts and feelings originate within when stimulated by the physical body as it interacts (through the six senses) with the external (material) environment. 

​This Ch'an method is happening NOW as these words traverse the surface of your observing mind. I am using these words in such a manner that is discontinuous and designed to nudge you (gently) out of the usual procedure of superficial communication. The hua tou (word head) method seeks to use words in such a manner that a Ch'an adherent is able to trace each word back to the 'empty' psychic fabric from which it has arisen.

There is no '!' mark as I do not wish to direct your attention back to the flow of the writting and assist you in 'missing' the Empty Mind Ground. 

​All Best Wishes

​Adrian

Those who are beclouded by material desires so as to pervert principles 
And violate righteousness, do so because they do not think... If they 
Can truly examine themselves and things, their sense of right and wrong 
And their choice between right and wrong will have the qualities of quiet 
Alertness, clear-cut intelligence, and firm conviction. 


Lu Juiyuan [陸九淵] (1139-1193 CE) - Neo-Confucian Scholar 

Not being attached to words and letters. Another way of looking at it is ‘not being attached to words and sentences’. Either way – I possess no concern whatsoever where the mind of others is ‘placed’ - as that is entirely under the control of the individual concerned. What is interesting is how many individuals want their attachment to words and letters ‘secured’ when engaging in Ch’an Dialogue or Dharma Combat. In other words, such individuals do not want to be ‘freed’ according to the Ch’an Method – no – such individuals want their deluded minds ‘reinforced’ through a distorted Ch’an Method! Well, this kind of deluded self-delusion is not permitted within the lineage of Master Xu Yun (1840-1959). No surprises – just the reality of penetrating and realising the essence of the empty mind ground. Of course, greed, hatred and delusion does not to know or to be told this – as all the deluded mind wants to do is dominate at the point of contact.  

But what must we do? How lies the path? How come to vision of the inaccessible Beauty, Dwelling  
As if in consecrated precincts, apart from the common ways where all may see, even the profane?  
He that has strength, let him arise and withdraw into himself, foregoing all that is known by the  
Eyes, turning away forever from the material beauty that once made his joy.  

Plotinus (204-270 CE) - Neo=Platonist Enneads 1.6 (Ascending Towards the One – 8) 

This is the age-old quandary of the Ch’an Master. Popularity is replaced with compassion. The ‘hatred’ will increase the nearer the practitioner comes to the realisation of the empty mind ground. Prior to this breakthrough – prior to the bottom dropping out of the barrel – the delusion and greed will do everything it can to preserve its dominance! Indeed, entire industries have formed within the world of pseudo-Buddhism which sees vast empires of hero-worship and elaborate business pyramids all conspiring to keep the greed, hatred and delusion intact that the Buddha taught to overcome and transcend a) thousands of years ago, and b) which is obviously embedded in ALL the Sutras (of whatever tradition). Such is the Ch’an Method. No sentiment, no hindrance and no unnecessary emotion. None of these things matter unless the human mind chooses to make it so. The dust-whisk is either ‘raised’ or ‘lowered’ - that is all that matters in the end – as the body holding the dust-whisk will fall away. It may or may not continue to sit upright for centuries (like Hui Neng, Han Shan and many others) - but it might not – like Master Xu Yun who had his ashes rolled into dough-balls and thrown into a local river to feed the fish!  

We can practice self-denial as well as compassion for others, thus forgoing all sorts of enjoyment.  
If we can do so, no one will have to endure suffering and there will remain nothing that cannot be 
Accomplished. It will follow that we will be able to obtain the full fruit of our reward. 


​Master Xu Yun (1840-1959) - in His 114th Year 

Sixteen-years ago (1.10.2006) - Richard Hunn (1949-2006) died sat up-right in a hospital bed in a Kyoto Hospital. His final words were ‘Let’s go to the bookshop and buy some Wordsworth!’ Dying is the true test as it happens to ALL living creatures regardless of where the mind is placed in relation to the material world. We are all born, diversify into the material world, and retract into the death process. Inbetween individuals traverse through myriad conditions and circumstance. The Ch’an Method does not deny this process – but it does stop the deluded mind in its tracks and directs it to turn ‘inward’ and to observe the very essence of its functionality. Such a process quite often ennobles material existence and adds meaning to a process that many view as possessing no inherent meaning. Of course, parallels can be found in other philosophical systems providing there is non-attachment to words and sentences. As soon as it becomes ‘this’ system versus ‘that’ system – then the liberating power is dissipated, and all effort ceases to be meaningful. Ch’an is the raft the Buddha gave to cross the river. It is not a system to be attached to and presented like an all-conquering (and ‘one-sided’) system that keeps humanity firmly rooted in this plane of perceptual existence! Many do not like the Ch’an which would free them of their attachments – so be it. The burden is theirs – and theirs alone – to be carried.  

​The Scholar-Official Liu Zongyuan (773-819 CE) was only 46-years-old when he died - but in those days, sometimes this was considered a good age! In 805 CE (when he was 32-years-old) - due to Court intrigues - Liu Zongyuan was banished to the remote areas to live with barbarians and slaves (he was banished to a place called 'Yanzhou' - an area that then covered parts of modern Anhui (south of the Huai River) and Jiangsu (south of the Yangtze River), as well as Shanghai, Jiangxi, Zhejiang, Fujian, and parts of Hubei and Hunan). It was here that he suffered a psychological and physical breakdown through the loss of self-esteem and self-worth! However, slowly but surely he began to reconstruct his personality around the cycles and changes of nature, the observation of animal behaviour, and the realisation that all people were of equal worth. He started digging wells in the poor villages he came across, and he would earn money (or goods) through manual labour to purchase the freedom of slaves he encountered! By mixing with the so-called 'Barbarians' - he realised they were human just like himself! Furthermore, although a Confucian, he encountered Buddhist and Daoist recluses who voluntarily lived in the remote areas! Without being banished - he would never have met these people or had his life enriched to such a profound level! He learned to read the Ch'an texts and to sit in meditation for hours - generating a profound sense of inner peace! Despite living in the remote hills, Liu Zongyuan was still able to make use of the efficient Chinese postal system and keep in-touch with Officialdom! This is why he was eventually recalled to Court in 815 CE (at the age of 42-years-old) where his life resumed its usual course! He died just four years later - and was considered a hero by all who knew him! If it was not for the suffering he had been made to endure - he would never have spiritually developed, wrote his profound poetry or developed his personality!

The poem immediately above is written left to right (and top to bottom) in the modern style - copying the format of the written English language. This differs from the traditional style (which is now a 'specialist' activity in China). Indeed, all children learn to read and write the Chinese language left to right and top to bottom (as this prepares the young minds for Western script). Interestingly, it is not easy for an ethnic Chinese person to try and 'translate' this kind of text. This text is over 1,200 years and is written in tradition ideograms! Quite often, merely being able to 'read' the script tells the reader virtually nothing about the original intention that existed in the author's mind! Context is everything and context is exactly what is missing without the necessary education to bridge the gap. What I like about this poem is that no matter who you are - or where you are from - every single one of us have experienced the thoughts and feelings experienced by the Tang Dynasty Scholar Liu Zongyuan! 

The historical (Indian) Buddha traversed through at least six different Brahmanical systems – each with its own ‘Guru’ standing at its pinnacle of practice and attainment! Although the Buddha was confirmed to have achieved ALL levels of attainment in these systems by the presiding Gurus themselves – he felt that these systems were ‘limited’ and stopped short of the ultimate truth! In other words, the Buddha perceived that there was a deeper level of attainment involved in his spiritual search that was not ‘realised’ in the Brahmanical systems he had studied, even though these paths were difficult to follow, and the highest levels of attainment were very rare! Therefore, the Buddha had to set out on his own without a teacher to penetrate reality to a greater degree, although it is true that he had been educated in Yoga, meditation, religious texts (such as the Vedas and the Upanishads, etc), martial arts and all kinds of arts suitable to his Kshatriya (Warrior and King) Caste! Interestingly, at this point in human social and cultural development, reading and writing was known but very rare, (practiced in India only by the ruling house, and only then to record and remember ‘laws’ - assisting in their functionality), and so the Buddha was illiterate despite achieving full and complete enlightenment! (This is similar to the story of Hui Neng – the Sixth Patriarch of the Chinese Ch’an tradition – was both a ‘layman’ and ‘illiterate’ when he inherited the ‘Dharma’). 
​
Despite possessing a very good quality education in the spiritual knowledge of his time, the Buddha finally achieved full enlightenment without a teacher. No specific teacher ‘ordained’ the Buddha and other than sitting resolutely within the meditation posture – the Buddha did not follow any ‘Precepts’. The Buddha perfected the ‘Mind Precept’ whereby he cut-off ALL greed, hatred and delusion (breaking the ‘karmic-root’ of the mind) whilst simultaneously ‘returning’ all six senses to the empty mind ground! Overtime, he taught his ‘Dharma’ and supported and strengthened the practice of his disciples through the passing of hundreds of ‘Precepts’. This body of ‘Precepts’ became known as the Vinaya Discipline, and this is preserved within a number of different with slightly varying interpretations. A member of the Sangha, for instance, is any man or woman who has left society, shaved their heads, put on the robe and committed themselves to the hundreds of ‘Precepts’ the Buddha established – the Buddha also defined a member of the Sangha as any ‘lay’ person who has fully realised enlightenment! This is because the Buddha acknowledged that monastics and lay people are both able to realise enlightenment – but that the monastic path is straightforward with minimum distractions, whilst the lay path is thoroughly deluded and premised upon multiple barriers to the realisation of enlightenment (although such a feat is possible as the Buddha, Vimalakirti and Hui Neng, etc, attest). The term ‘Sangha’ has been extended within the Mahayana tradition to include ALL lay and monastic practitioners within a Buddhist community – whilst within the Theravada School lay Buddhists are definitely NOT included in the term ‘Sangha’ which is reserved only for monastics.  

The Ch’an tradition understands and recognises all these facts – but does not discriminate in anyway. Why? This is because the empty mind ground underlies all things equally and does not discriminate. If a practitioner can return the sense-data of all six senses back to the empty mind ground – then nothing else matters! This is why the Chinese Vinaya Discipline allows for the concept of ‘Emergency Ordination’ whereby a lay person can shave their heads, set-up a Buddha image and take refuge in the Buddha, Dharma and Sangha (and the Triple Gem within us) - this is probably the original ‘Precepts’. Added to this can be any number of other Precepts if they are known! If not, assume a vegetarian diet and diligently practice seated meditation, Sutra reading and chanting if applicable. A new name can be chosen and applied at this point. The function of ‘Emergency Ordination’ may involve an individual who has realised full enlightenment and does not want to live within lay society. It might also refer to a lay individual who desperately wants to ‘leave’ the delusion of lay society and does not have access to a Buddhist Temple or qualified Master!  

Emergency Ordination is not a matter of material accumulation and the easy assumption of a new status in life. Such a monastic must remain entirely humble in mind, body (and within the environment they inhabit), and only consider themselves a committed lay person and nothing more! The primary purpose of ‘Emergency Ordination’ is that the world of desire and habit must be left behind and the Precepts fully upheld! All psychological tendency (and behavioural habit) emerges from (and returns to) the empty mind ground – mediated through the six senses! When the mind is impure, then all emanations are conditioned by greed, hatred and delusion. Applying the physical Precepts curtails deluded behaviour on the material plane – whilst returning the six senses to the empty mind ground uproots greed, hatred and delusion, and ‘cuts-off’ all aspects of delusion as they emerge from the deepest level of the mind! Then, there appears a ‘turning about’ in the deepest recesses of the mind so that the ‘inverted’ nature of the human mind (which causes ‘suffering’ by seizing upon thoughts in the mind and mistaking them for objects in the physical environment) is ended. This entire process begins, matures and prevails all due to the power of adhering to the Buddhist Precepts!  

Chinese Language References: 
http://bodhi.takungpao.com/sspt/sramana/2015-04/2963223.html 
https://www.chinabuddhism.com.cn/yj/2013-06-13/2931.html 

Translator’s Note: There is an all-important ‘Precept’ missing from this Chinese-language encyclopaedia page regarding Buddhist ordination – and that is the principle of the ‘Mind Precept’ (心戒 - Xin Jie). This is the central practice of ‘Caodong’ Ch’an and all genuine Buddhism. Furthermore, it makes no difference whether a practitioner is a ‘lay’ person or an ordained member of the Sangha – as ALL six senses are continuously ‘returned’ to the empty mind ground at all times during the time of day or night. Therefore, the hundreds of rules each monastic has to follow are immediately fulfilled every moment through this device and it is the method all mature monastics use. This is because the Buddhist rules are not upheld one after another as if in sequence – but are upheld simultaneously – all at once! Conversely, a lay person chopping wood and fetching water immediately ‘spiritualises’ these mundane activities by automatically ‘returning’ ALL six sense organs to the empty mind ground – thus upholding not only the ‘5’, ‘8’ or ‘10’ lay Precepts – but every Precept ever conceived (and none at all)! Obviously, if hundreds of Precepts are meticulously upheld - but the empty mind ground has not been realised - then what good are the hundreds of Precepts? Such a superficial practice merely becomes another example of ‘attachment’! Once the empty mind is realised then it is understood that there is no difference between ‘lay’ and ‘monastic’ - and there are no Precepts that can be upheld if they manifest ‘separate’ from the empty mind ground! ACW (26.6.2022) 

Anyone who commits themselves to the Buddhist Path (Dharma) should voluntarily observe (or embrace and uphold) the Rules of Discipline (Precepts) in order to purify the mind, body and environment! In so doing, such a practitioner firmly establishes the purity of the Dharma in the world! These rules were first established by the Historical Buddha in ancient India as a means to support the central element of his teaching commonly known as the ‘Dharma’. The ‘Dharma’ is the ‘Word’ of the Buddha whilst the ‘Vinaya Discipline’ is a secondary vehicle of support and clarification of this ‘word’. Different sets of Precepts have arisen due to varying interpretations developing within the many different Schools of Buddhist Thought. As a consequence, the Rules of Discipline are divided into Five (5), Eight (8) and Ten (10) Precepts for the male and female ‘Laity’ - and Complete Systems of Hundreds of Precepts for the fully ‘Ordained’ male and female ‘Upholders of the Dharma’! Invariably, it is a general rule that ‘women’ are required to adhere to more ‘Precepts’ than men. Broadly speaking, these categories can be described as ‘Hinayana’, ‘Mahayana’, ‘Lay’, ‘Monk’ (Bhikshu) and ‘Nun’ (Bhikshuni), etc.  

With regards to monastic ordination, a practitioner is only considered a full Buddhist ‘monk’ or ‘nun’ AFTER all the Precepts have been transmitted by a competent and qualified Precept-Master, and accepted, upheld and established as a minute-by-minute (daily) practice by the recipient. Prior to this, however, a male or female ‘Novice’ must adhere to the ‘Ten Precepts’ of purity which include (1) Not to Kill, (2) Not to Steal, (3) Not to engage in Sexual Contact, (4) Not to Lie, (5) Not to drink Alcohol, (6) Not to Adorn the body with Perfume, (7) Not to listen to Music or watch or participate in Dancing, (8) Not to sit or lie upon High Beds, (9) Not to Eat Outside od Set Times, and (10) Not to amass (or handle) Silver and Gold! The Buddhist monks of the Theravada School Uphold 227 Precepts, whilst the nuns Uphold 331 precepts. The Buddhist monks in China Uphold 250 precepts, whilst the nuns Uphold 348 precepts – whilst Tibetan Buddhist Lamas Uphold 253 precepts. 

Chinese Buddhist monks and nuns (who Adhere to the Mahayana) are also required to Uphold the Bodhisattva Precepts. Those monastics who take the Precepts are not allowed to wantonly or casually ‘break’ these Precepts - but they are allowed to declare that they want to abandon these Precepts and return to the unrestrained Secular world. Those who break the Precepts – but who wish to remain a monk or nun - will be punished as a means to resolve the matter of ill-discipline (an action designed to ‘uproot’ the greed, hatred and delusion in the mind and body which led to the infraction). If there are special circumstances, however, and as a matter of both ‘Wisdom’ and ‘Compassion’ - a temporary exception can be applied that involves no punishment. With the Chinese Buddhist monastic tradition there is the convention of applying burning incense cones to specific areas on the ‘Forehead’ and ‘Wrist’ of the ordained Buddhist monk or nun. This is designed, through the resulting pain, to ‘burn’ the importance of the ‘Precepts’ deep into the mind and body of the Practitioner of the Dharma! The pain itself, as it is applied with a ‘Pure Intent’, assists in the uprooting of ‘greed’, ‘hatred’ and ‘delusion’ from the mind and body of the ‘Dharma Practitioner’! Invariably, the resulting ‘Black’ scars are burnt into the skin in rectangular groups of ‘3’, ‘6’, ‘9’ or ‘12’ dots! The ‘Black’ scars often fade to ‘White’ dots – and the more ‘dots’ a practitioner carries – the greater their strength is considered in Upholding the Precepts! When ‘Taking the Precepts’ period is over, the practitioner is issued with a ‘Certificate of Precept-Taking’ and a ‘List of Precepts’ taken, etc.  

Chinese Language Reference: 

https://baike.baidu.com/item/受戒/32136 

佛教制度 
​
凡皈依佛教的人都应受持戒律，以便更好修行。因不同教派对教义的不同理解，产生了不同的戒条。分为五戒、八戒、十戒、俱足戒等。或小乘戒、大乘戒、居士戒、比丘戒、比丘尼戒等。出家者受持戒法后即成为正式僧尼。 

沙弥和沙弥尼必须受持十戒，即不杀生、不偷盗、不淫、不妄语、不饮酒、不涂饰香鬘，不视听歌舞，不坐高广大床、不非时食、不蓄金银财宝 。上座系佛教比丘有227戒，比丘尼有331戒，此传汉地比丘守250戒，比丘尼守348戒，藏传佛教喇嘛持253戒。  

信奉大乘的汉地佛教僧尼还须受菩萨戒。凡受戒者不许破戒，但允许声明舍戒还俗。破戒者要受到惩罚。如果遇特殊情况，也可以暂时破例开戒。为表示笃信佛法、虔守佛规，需受戒，即用戒香炙烧头额或手腕，炙成3个、6个、9个或12个黑疤，越多表示越虔诚，戒期完毕，由传戒者发给“戒牒”及“同戒录”。 

Buddhism Online Overseas News from May 4th to 8th, 2017, at the invitation of the President of the International Association of Buddhist Universities and the President of Mahachulalongkorn University in Thailand, Dharma Master Xiang Xue (向学) - the Vice President of the Buddhist Academy of China - and his four-member delegation went to Thailand to attend the Third Conference of the International Association of Buddhist Universities! The theme of this conference was "to promote the mutual exchange and common development of Buddhist universities around the world".  

The participants included members of the International Association of Buddhist Universities from all over the world, experts and scholars in Buddhism and its application, as well as delegations of masters and laypeople from all over the world. The delegation of the Buddhist Association of China was headed by Venerable Master Xiang Xue, the Vice President of the Buddhist Academy of China, together with Dharma Master Yuanci (圆慈), the Director of the Education and Training Department as well the Secretary-General, Dharma Master Sihe (思和), Lecturer at the Buddhist Academy of China and Editor of ‘Chinese Buddhism’ (中国佛学 - Zhong Guo Fo Xue) as well as Dharma Master Zhenyu (振宇) the Vice President of Fujian Buddhist College - comprised the group that were cordially met (and cared for) by Elder Fanzhi (梵智) during their stay in Thailand. 

On the afternoon of the 5th of May, 2017, Master Yuanci and Master Sihe attended the meeting of the Executive Committee held in the Meeting Room of the President's Building of Mahachulalongkorn University. The meeting discussed the content development of this session and the work arrangement of the specific person in charge. At 9 am on the 6th, the Opening Ceremony was held in the Conference Hall of Mahachulalongkorn University. The Thai Sangha delivered a welcome speech, and the President of the Hungarian Mindfulness Training Application Association delivered a keynote speech, introducing mindfulness-based stress reduction therapy, the comparison of modern and traditional mindfulness training, and the latest developments in the combination of Dharma and modern science in Hungary and the world at large. In the afternoon, five different sessions were held simultaneously on various aspects of the development of Buddhist universities. At these branching-out meetings, under the auspices of experts from various countries, the participants had heated discussions on topics such as curriculum development, practice setting, responsibilities confirmation of members of the International Association of Buddhist Universities, and teaching supervision, and achieved substantial results. 

On the morning of the 7th, delegations from various countries participated in the Unveiling Ceremony of the new Teaching Building of the International Buddhist College of Mahachulalongkorn University. The International Buddhist College is a training centre of the University specially established to provide international students with the ability to research and apply teachings of Buddhism in both the Northern and the Southern traditions. Due to rapid development in recent years, the University specially raised funds to build a new Teaching Building to house the College. It is reported that due to the continuous deepening of exchanges between Buddhists in China and Thailand, the number of Chinese monks and laypeople studying here is also increasing. After the unveiling ceremony, all the participants were engaged in intensive thematic seminars. There were three Conference Halls in use during the seminar, and the three major themes of Buddhist texts, meditation training, and contemporary application of mindfulness were discussed at the same time. Dharma masters, meditation masters and scholars from all over the world shared their achievements in specific fields, and received warm responses from the audience. This sharing involved the most cutting-edge research and application results of Buddhist studies around the world. Buddhist texts included "Common Buddhist Texts", which selects the most important scriptures in Chinese, Tibetan and Pali, presenting them in English and in modern discourse, and actively translating the content into other languages; First of all, meditation masters from Myanmar, Thailand, Britain, Cambodia, India and other places, gave a detailed introduction to various meditative methods of as practiced within Southern Buddhism. Next, were meditation masters and scholars from Hong Kong, South Korea, Vietnam and other places. They discussed the Mahayana meditation method, whilst finally, a Bhutanese meditation master from Germany shared the Tibetan meditative method; in the application of contemporary mindfulness, the speakers were mainly from Australia, India, the Netherlands, Sri Lanka, the United States and other countries. The speeches mainly included Psychotherapy, hospice care, and Dharma dissemination from specific cultural contexts based on Buddhism and meditative development. 

On the 8th, the participants went to the United Nations Conference Center in Bangkok to participate in the celebration of the Buddha's Birthday - Vesak Day. At the ceremony, important figures such as the Secretary-General of the United Nations, the Director-General of UNESCO, the Princess of Thailand, the Minister of Organization of Thailand, the President of the International Association of Buddhist Universities and the President of Maha Chulalongkorn University attended and delivered speeches. During this period, the Chinese delegation and the princess exchanged gifts, and the President also had friendly talks with the Chinese delegation and took a group photograph. 

This conference not only broadened the horizons of the participants, but also enhanced the friendship between the Buddhist representatives from various countries and regions, providing a rare opportunity to promote Buddhist exchanges and educational cooperation throughout the world. (Text: Sihe - 思和)) 

Chinese Language Article: 
http://business.fjnet.com/hwjj/haiwainr/201705/t20170511_244533.htm 

中国佛教协会代表团赴泰国出席第三届佛教大学国际协会会议 
2017年05月11日 10:51:00 中国佛教协会 
中国佛教协会代表团赴泰国出席第三届佛教大学国际协会会议 
摩诃朱拉隆功大学国际佛学院新教学楼揭牌仪式合影 
佛教在线海外讯 2017年5月4日至8日，应佛教大学国际协会主席、泰国摩诃朱拉隆功大学校长梵智长老邀请，中国佛学院副院长向学法师一行4人赴泰出席佛教大学国际协会第三届会议。本次会议主旨为“促进世界各地佛教大学的相互交流与共同发展”。 
与会者有来自世界各地的佛教大学国际协会职事会成员，有佛学及应用方面的专家学者，也包括来自各国的法师、居士代表团。中国佛教协会代表团以中国佛学院副院长向学法师为团长，教育培训部主任圆慈法师为秘书长，中国佛学院讲师、《中国佛学》编辑思和法师与福建佛学院副院长振宇法师等参团，在泰期间受到梵智长老的亲切会见。 
5日下午，园慈法师、思和法师参加了在摩诃朱拉隆功大学校长楼会议室举行的执委会会议。会议讨论了本届会议的内容开展和具体负责人的工作安排。6日上午9时，在摩诃朱拉隆功大学会议厅举行开幕式。泰国僧王致欢迎辞，匈牙利正念训练应用协会主席发表了主题演讲，介绍了基于正念的减压疗法、现代和传统正念训练的对比，以及匈牙利乃至整个世界在佛法和现代科学方面结合的最新动态。下午则针对佛教大学发展的各个方面同时进行了五场不同的分会。分会上，与会者在来自各国专家的主持下，分别就课程研发、实修设置、佛教大学国际协会成员职责确认、教学监管等议题进行了热烈讨论，并取得了实质性成果。 
7日上午，各国代表团参加了摩诃朱拉隆功大学国际佛学院新教学楼的揭牌仪式。国际佛学院是该校一所专为国际学生提供南北传佛学研究与应用而设立的学院。由于近年来发展迅速，学校专门筹资为该院修建了新教学楼。据悉，由于中泰佛教的不断深入，目前在此就读的中国法师和居士的人数也在不断增长。揭牌仪式之后，全体与会者投入了紧凑的主题研讨会。研讨会共有三个大会场，分别就佛教文本、禅修训练、当代正念应用三大主题同时进行研讨。来自世界各地的法师、禅师及学者们就自己在特定领域所取得的成果进行了深入的分享，并获得了在场听众的热烈反响。这些分享涉及到了全球范围内佛学最前沿的研究与应用成果。佛教文本方面包括“共同佛教文本”，该项成果精选了汉语、藏语、巴利语中最重要的经文，以英文和现代话语形式进行呈现，并积极向各国翻译推广；禅修方面，首先由缅甸的帕奥禅师以及泰国、英国、柬埔寨、印度等地的禅师们对南传佛教各种禅法进行了详细的介绍，接下来由中国香港、韩国、越南等地的禅师和学者们对大乘禅法进行了探讨，最后来自德国的不丹籍禅师对藏传禅法进行了分享；当代正念应用方面，演讲者主要来自澳大利亚、印度、荷兰、斯里兰卡、美国等国家，演讲主要包括基于佛学和禅法的心理理疗、临终关怀、脱离特定文化语境的佛法传播等内容。 
8日，参会者前往首都曼谷联合国会议中心参加南传佛教佛诞日—卫塞节庆典。庆典上联合国秘书长、联合国教科文组织总干事、泰国王妃、泰国组织部长、佛教大学国际协会会长兼摩诃朱拉隆功大学校长等重要人物一一出席、致辞。期间中方代表团和王妃之间互赠礼品，会长也与中方代表团进行了友好洽谈、合影留念。 
此次会议不仅开阔了参会人员的眼界，还增进了与各国各地区佛教代表之间的友谊，为促进世界佛教交流与教育合作提供了难得的机会。（文：思和） 

The Hua Tou method is a re-working of the Buddha’s meditative methods as expounded in the sutras. Whereas the Theravada School deploys an impressive array of rhetorical devises to describe what the Buddha is explaining and what he means with each illustration – the Ch’an School by-passes this hefty methodology and reverts to returning all six senses back to the empty mind ground! That is, everything that is sensed through the six senses is returned to the root of perception and penetrates the exact ‘point’ mid-way between ‘perception’ and ‘non-perception’! Whereas the Theravada School works only with the (enlightened) content of the Pali ‘Suttas’ - the Ch’an School can make use not only of the (enlightened) content found within the Sanskrit ‘Sutras’ but also any ‘sensory’ data emanating from without (or within) the human mind and body! The Theravada School ‘removes’ and ‘filters-out’ all the ‘deluded’ sensory-data (so that the mind and body is ‘purged’ of all influences of greed, hatred and delusion), whereas the Ch’an School makes use of the full reception of sensory-data appearing within the sensory-fields of the six sensory-organs! The Theravada School places the training individual in a sedate and quiet forest setting and in so doing ‘removes’ ALL influences of greed, hatred and delusion. Of course, Ch’an practitioners CAN and regularly DO resort to this type of ‘relocating’ of the mind and body – but not all. There are many examples of Ch’an monastics and Ch’an members of the lay-community – including men, women and children, (and the occasional animal) - who are able, whilst living in the ordinary sensory-stimulus of the everyday world – to realise FULL and PERFECT enlightenment in the model as exemplified by Vimalakirti! How is this achieved? It is achieved by the Ch’an Method of understanding that the entire spectrum of sensory-stimulation (and not just its ‘positive’ aspects) derives from, and has the ‘empty mind ground’ as its base of origination! This means that the Ch’an School recognises the dichotomy found within the Pali ‘Suttas’ comprising of ‘greed’, ‘hatred’ and ‘delusion’ - as opposed to ‘non-greed’, ‘non-hatred’ and ‘non-delusion’ - but differs as to what can be done with this sensory-stimulation. Yes – the ‘non-tainted’ position can be favoured over the ‘tainted’ (as shown with Weekend Ch’an Retreats and the following of the Vinaya, etc) - but equally true is the Ch’an ability to ‘RETURN’ ALL sensory-stimulus BACK to the empty mind ground from which it has arisen! This includes ‘greed’ and ‘non-greed’, ‘hatred’ and ‘non-hatred’ and ‘delusion’ and ‘non-delusion’ - equally! Indeed, in many such cases, the transformation is sudden and dramatic – as is preserved in many ‘gong-an’ records! Therefore, the Theravada Method (exemplified by the excellent teacher Ajahn Chah) specialises in one part (i.e., the ‘good’ over the ‘bad’) section of the sense-organ-data as it is processed through the mind and body. This is important and Buddhism certainly could not afford to exist without this ancient foundation of ‘Dhamma’ skill preserved within the Theravada tradition. However, the Ch’an School also originated from ancient India and represents a similar but different method of utilising the full-range of sense-data stimulus that is available. This explains why certain Ch’an Masters speak of ‘stepping-over’ the ‘holy’ (non-greed, non-hatred and non-delusion) state and the ‘mundane’ (or ‘greed’, ‘hateful’ and ‘deluded’) world or state of being! Even if a Ch’an practitioner separates him or herself from the mundane world and – like the Theravada practitioner – realises ‘emptiness’ and ‘purity’ of mind is a quiet and harmonious forest clearing – then that Ch’an practitioner must eventually ‘return’ to the world of dust and ‘integrate’ this isolated achievement into that reality of full-on and full-spectrum sensory-stimulation! Eventually, regardless of how a practitioner realises the presence of the empty mind ground, this appreciation of the inner void must be integrated (without discrimination) with the outer world and its endless form represented by ‘good’ and ‘bad’ phenomena! Indeed, this is how Vimalakirti entered areas of ill-repute and ‘purified’ them with his presence!  

The Ch’an method involves a number of techniques that ‘return’ the sense-data (received by the sense-organs regarding the material world) - ‘back’ to the empty essence of the mind ground. This is the realisation of the essence of both ‘perception’ and ‘non-perception’ and the transcendence of this base-duality that lies between these two extremes. Therefore, the multitudinous variation of reality is ‘penetrated’ through by a ‘piercing’ insight that never waivers, retreats or diminishes, and which ‘confirms’ and does not ‘negate’ the diversity which defines existence and drives the evolutionary process. Once the empty mind ground is realised – the once ‘inverted’ mind is turned the right way around (see the Lankavatara Sutra) and all exists as an expression of the Buddha-Nature!  

Whilst individuals are on the path toward enlightenment, the Vinaya Discipline explains, describes and establishes how a Buddhist must behave internally and externally. ALL beings are subject to the Vinaya Discipline regardless of their station in life. It makes no difference whether a practitioner is a monk or a lay-person. What we are talking about is the ‘degree’ to which the Vinaya Discipline is followed and adhered to. Generally speaking, a lay-person follows fewer of the rules whilst the monastics has to follow ALL the rules without exception. The mind and body purity of the monastic is the essence from which the strength of the entire Buddhist community flows! Corrupt monastics who do not follow the Vinaya Discipline (and become diverted into modes of behaviour that involve manifestations of greed, hatred and delusion), jeopardise the entire spiritual, psychological and physical health of the Buddhist community – which includes all human-beings (Buddhist or non-Buddhist), and all living creatures including insects, fish and other animals!  

The Buddhist community is strengthened if a lay-person follows a part of the Vinaya Discipline with vigour and determination, but this spiritual power is enhanced many thousands of times if the lay-person – without any of the advantages available to the monastic - ‘volunteers’ to follow the Vinaya Discipline entirely and submit to all its rules! The Vinaya Discipline receives its power from the enlightened mind of the Buddha himself - who advised how his committed disciples should ‘discipline’ (that is ‘limit’) the manner in which their minds and bodies function! Therefore, even before full enlightenment is reached, a true practitioner of Ch’an can behave in an ‘enlightened’ manner that brings a great and positive karmic strength not only to their own mind and body, but also toward the environment (and community) within which they live! Finally, the ‘Mind Precept’ is the acknowledgement that each of these hundreds of Vinaya rules emerge from the empty mind ground – and must return to it! The highest method for adhering to the Vinaya Discipline is not the enforced following of difficult to apply modes of behaviour modification (although the lesser stages may involve this), but it is rather to sit physically ‘still’, whilst the mind is ‘stilled’ of all thought (so that there is no longer any thoughts left to ‘return’) - and each ‘in’ and ‘out’ breath is directly understood to be nothing but a perfect manifestation of the empty mind ground functioning without hindrance in the physical world!   

Jingju Temple (净居寺 - Jing Ju Si) was built during the Tang Dynasty (705), and its initial name was "An Yin Temple" (安隐寺 - An Yin Si). In the second year of Kaiyuan during the Tang Dynasty (714), Ch’an Master Xingsi (行思) was entrusted by the Sixth Patriarch Huineng to travel from Nanhua Temple to Qingyuan, to open up a Buddhist Training Hall and promote the Ch’an method of "Sudden Enlightenment". Xingsi passed away in the twenty-eighth year of Kaiyuan during the Tang Dynasty (741), Located in Ji'an City, Jiangxi Province, this temple was the ancestral court of the Qingyuan School of Ch'an Buddhism. From this, it is divided into three schools: the Caodong School, the Yunmen School, and the Fayan School, which has influenced as far as Korea and Japan and Southeast Asia.