The Unraveling Threads of Society

 

The Unraveling Threads of Society

You know what gets me? It's this whole business about how families used to be the center of everything. You had your folks, maybe some aunts and uncles sticking around, cousins you actually knew. If something went sideways, that's who you leaned on. They weren't always perfect, mind you, plenty of squabbles around the Thanksgiving table, but they were there. They were your bedrock.

Now? Seems like everyone's floating around like loose change. The government's got a program for this, an app for that. They want you to think they're taking care of everything, but really, it just cuts another string to the people who actually care about you. And don't even get me started on these big companies – you see their logos everywhere, plastered on everything we touch. They love it this way, don't they? No need to worry about pensions or health insurance for a whole family when you've got a million people working gigs, just chasing the next few baht to make rent. No commitment, no responsibility, just endless scrolling and clicking that makes them richer.

And what do people do? They bury their faces in these little screens, watching some kid dance for 15 seconds. Instant hit of happy, then back to… what? Another day of trying to make ends meet, another day further away from ever owning a place where you could actually, you know, build something, maybe even a family. So they get a cat. Nothing wrong with cats, mind you, we had a few good ones over the years. But a cat ain't exactly the same as raising a kid, is it? And dating? Forget about it. Easier to just swipe left and right until the novelty wears off. Why bother with the mess and the heartache when you can just stay home and watch another cat video?

It’s a neat little system, isn't it? Keeps everyone busy, keeps everyone distracted, and most importantly for them, keeps everyone… separate. Less talking to each other, less organizing, less of that civic stuff they used to go on about. Easier to control a bunch of individuals all staring at their phones than a community that looks out for each other.

We’ve become this… collection of individuals, all buzzing around, chasing the next little dopamine hit. You look at ants, the way they work together, the bees and their hive. They’ve got a system, a purpose. What’s our purpose anymore, besides clicking on ads and hoping our battery doesn't die before we get the next notification? I tell you what, we used to think we were so smart, the top of the food chain. Now? I’m not so sure we’re even as clever as a colony of ants. At least they know how to work together.

佛教經典中的夢境觀

佛教經典中的夢境觀

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夢，在佛教思想中佔有一個多層次、深具象徵性的地位。佛教經典不將夢僅視為潛意識的雜訊，而是賦予其精神與因果層面的意義——有時是業報的顯現，有時是幻象的比喻，有時則是通往覺悟的修行工具。

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一、夢境作為無常與幻相的象徵

無常（anicca）與諸法無我，是佛教的根本教義。夢境常被用來比喻世間萬法的虛幻不實：

「譬如夢中見種種事，夢覺之後，都無所有。」
——《維摩詰所說經》

這與大乘佛教中“空”的觀念相呼應：一切因緣所生法，皆無自性。夢成為佛陀教化弟子不執著於表相的有力譬喻。

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二、業力夢與預兆夢

佛教經典也認為某些夢境是因果業報的展現，或是預兆吉凶的異相。例如在《本生經》（Jātaka）中，夢境常預示重大事件。佛陀的母親摩耶夫人即曾夢見白象入胎，被聖者解釋為將誕生一位大覺者：

「摩耶夫人夢見白象入胎，是諸佛出世之相。」
——《方廣大莊嚴經》、《本事經》等

這些夢不被視為偶然，而是宇宙法則與因果律所運行的結果。

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三、夢境中的修行：夢瑜伽

在金剛乘（密宗）中，夢被視為修行的延伸，尤其在“夢瑜伽”（Milam）中有系統地發展。修行者於夢中保持覺知，進而認知一切如幻、如夢的本質：

「夢中覺知，是為現證空性之門。」
——《那若六法》

此一修行體系強調正念與智慧的結合，甚至將其延伸至睡眠狀態中，為證悟鋪路。

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四、夢作為佛說法的譬喻

佛陀在諸多經典中，以夢譬喻人生的無常與虛幻。例如在《金剛經》中說：

「一切有為法，如夢幻泡影，如露亦如電，應作如是觀。」

這句經文被視為大乘佛教“空觀”的精要所在，警醒修行者不要執著於眼前的種種現象。

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五、夢與中陰身（中有）及再生的關係

藏傳佛教中，夢與“中陰”（Bardo）有著密切的關聯。在《西藏度亡經》中指出，夢的覺知訓練能幫助人在死後的中陰境界中保持清明：

「夢即中有，能於夢中作主，死後亦能作主。」

夢境成為訓練死後超越輪迴的重要階段，並不僅止於日常心識活動。

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六、《佛說阿彌陀經》中的夢幻意境

雖然《阿彌陀經》主要描述西方極樂世界的莊嚴，但其中也包含類似夢境般的超現實描述。例如：

「是諸眾鳥，皆是阿彌陀佛欲令法音宣流，變化所作。」

這些非因業力而生的鳥類，是由阿彌陀佛所變化，目的在於弘揚佛法，正如夢中奇境般虛幻而有意義。

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七、夢境與識蘊的延續

在部派佛教的論典如《阿毘達磨俱舍論》中，夢被視為“識蘊”（意識）的延續活動之一：

「夢由識蘊未斷故生。」

即便在睡眠中，心識未斷，因此夢也反映內心深處的習氣與印象（vāsanā）。夢不僅是一種現象，更是探究內心的鏡子。

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結語

佛教經典中的夢，絕非“南柯一夢”式的虛無空洞。它們或象徵、或預言、或修行、或警醒，展現了佛法在身心世界的全面詮釋。夢境既可作為破除執著的比喻，也可成為修持與開悟的工具。在佛教的視野中，夢是幻，是真，是門徑，也是鏡子——反映著我們對實相的覺知程度。

The Nature of Dreams in Buddhist Scriptures

The Nature of Dreams in Buddhist Scriptures

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Dreams occupy a unique and layered place in the landscape of Buddhist thought. Far from mere subconscious symbols or mental noise, dreams in Buddhist scriptures are treated as significant spiritual and psychological phenomena—sometimes as karmic visions, sometimes as metaphors for illusion, and other times as tools for realization.

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1. Dream as a Symbol of Impermanence and Illusion

A central theme in Buddhist teachings is the concept of impermanence (anicca) and the illusory nature of phenomena. Dreams frequently serve as metaphors for the deceptive quality of the material world:

“譬如夢中見種種事，夢覺之後，都無所有。”
“Just as in a dream one sees various things, upon waking, all are gone.”
— Vimalakīrti Nirdeśa Sūtra (維摩詰所說經)

This reflects the Mahayana view that all conditioned phenomena are devoid of inherent existence—śūnyatā. Dreams thus become didactic tools, illustrating how clinging to appearances leads to suffering.

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2. Karmic Dreams and Prophetic Visions

Buddhist texts also regard some dreams as karmic manifestations or omens. For instance, in the Jātaka tales, which recount the Buddha's past lives, dreams often foreshadow pivotal events. Queen Māyā, the Buddha’s mother, famously dreamt of a white elephant entering her side—a dream interpreted by sages as signifying the impending birth of a great being.

In the Lalitavistara Sūtra, it is said:

“摩耶夫人夢見白象入胎，是諸佛出世之相。”
“Queen Māyā dreamt of a white elephant entering her womb—this is the sign of a Buddha's appearance in the world.”

Such dreams are not random but are tied to the unfolding of cosmic and karmic order.

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3. Dreams in Meditative and Yogic Practice

In Vajrayāna Buddhism, particularly in the Tibetan tradition, dreams are used in yogic practices such as “dream yoga” (milam). The Six Yogas of Naropa describe practices wherein the adept learns to remain lucid during dreams, using them as a means to understand the illusory nature of self and reality:

“夢中覺知，是為現證空性之門。”
“Lucid awareness in dreams is a gateway to the direct realization of emptiness.”
— Six Yogas of Naropa (那若六法)

This aligns with the Buddhist emphasis on mindfulness and awareness, extending it even into the domain of sleep.

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4. Dreams as Teaching Devices in Sutras

The Buddha often uses dream analogies to illustrate higher truths. In the Diamond Sūtra (Vajracchedikā Prajñāpāramitā Sūtra), he states:

“一切有為法，如夢幻泡影，如露亦如電，應作如是觀。”
“All conditioned phenomena are like a dream, an illusion, a bubble, a shadow, like dew or a flash of lightning. Thus should you view them.”

This powerful verse is often chanted and referenced to underscore the transient and unreal nature of phenomena, a cornerstone in Mahayana philosophy.

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5. Dream in Relation to Rebirth and the Intermediate State (Bardo)

Tibetan Buddhism elaborates on the dream state as analogous to the bardo, or the intermediate state between death and rebirth. The Tibetan Book of the Dead (Bardo Thödol) emphasizes that awareness during the dream state can prepare practitioners to navigate the bardo:

“夢即中有，能於夢中作主，死後亦能作主。”
“The dream is the bardo. If one can gain mastery in the dream, one can also gain mastery after death.”

Hence, dreams serve not only as metaphors but also as training grounds for enlightenment and liberation.

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6. Examples from the Amitābha Sūtra (佛說阿彌陀經)

While the Amitābha Sūtra focuses primarily on describing the Pure Land, it contains elements that hint at dream-like transformations. For example, it speaks of supernatural birds that are not born of karma but are manifestations created by Amitābha Buddha to preach the Dharma:

“是諸眾鳥，皆是阿彌陀佛欲令法音宣流，變化所作。”
“These birds are all transformations created by Amitābha Buddha to spread the Dharma.”

Such imagery evokes the surreal quality of dream logic, suggesting that the Pure Land itself, while real in Buddhist cosmology, operates in ways beyond the physical laws we know—akin to a higher dream-state engineered by enlightened wisdom.

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7. Dreams as Expressions of Mental Continuity

In Abhidharma literature, dreams are discussed as manifestations of latent mental impressions (vāsanā), supporting the view that mental habits continue even in sleep. The Abhidharmakośa notes:

“夢由識蘊未斷故生。”
“Dreams arise due to the uninterrupted continuity of consciousness.”

This reinforces the idea that dreams are meaningful insights into the workings of the mind, and not to be dismissed lightly.

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Conclusion

In Buddhist texts, dreams are multifaceted. They are at once illusions, teachings, karmic manifestations, and spiritual training fields. From the sutras to the tantras, dreams are used to illustrate core doctrines and offer methods of practice. Whether reflecting the delusion of samsara or guiding the aspirant toward awakening, dreams in Buddhism are never “just dreams.”

佛教與科學中的時間觀：超越幻象的交會點

佛教與科學中的時間觀：超越幻象的交會點

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近年來，現代科學——尤其是物理學與神經科學——開始質疑時間的本質。「時間是心智的建構」、「時間不是單向流動」以及「時間是物理世界的多維之一」等觀點，正逐漸被接受。而有趣的是，這些見解早在兩千多年前的佛教哲學中，早已觸及。

根據《佛說阿彌陀經》的描述，極樂世界中的時間體驗與我們現實世界大不相同。經中提到晝夜六時有天樂奏鳴、曼陀羅華雨下，暗示著一種循環性或多維的時間經驗，而非線性的時間進程。眾生能在清晨供養他方佛土，食時便回國，挑戰了我們對於時間與空間的慣常理解。

在佛教中，尤其是大乘佛教，時間被視為「假有」——依因緣而生的概念性存在。根據「空性」的教義，萬法皆無自性，包括時間在內。時間的生起依賴於業力、知覺與心識的交互作用。

科學也正在朝這個方向邁進。物理學家如卡羅·羅威利（Carlo Rovelli）認為，時間並非基本實體，而是從熱力學或量子現象中浮現的結果。神經科學指出，我們的大腦為了組織經驗、維持意識的連貫性，而構建了時間感。

佛教與科學皆引導我們超越對時間的慣性認知。佛法透過禪修與智慧，令我們當下觀照，不執著於過去與未來；而科學則提供理論與實驗，證明時間其實是可塑的、主觀的，並非絕對。

最終，佛教與現代科學在一項深刻的洞見上交會：時間不是表面所見。它或許不是一條「單行道」，而是一種可被心識、物質與意義共同塑造的維度，甚至只是一種幻象。

補記：心經與時間的空性

雖然《般若波羅蜜多心經》中並未直接提及「時間」，但其中的核心教義——「色不異空，空不異色」——已涵攝一切現象的空性，當然也包括「時間」的概念。在經文中，「無眼耳鼻舌身意，無色聲香味觸法」的句子指出了對一切感官與境界的否定，也即是否定了我們感知與認知世界的方式，而時間正是透過這些認知而被構建出來的。

從「空性」的角度來看，「過去、現在、未來」皆為緣起之法，並無自性。時間，與自我及萬法一樣，都是依條件而生的假名。當經中說「無無明，亦無無明盡……乃至無老死，亦無老死盡」時，不只是否定了無明與生死的實體性，也同時超越了時間所建立的線性過程與終點敘事。

因此，《心經》引導我們從時間的幻象中覺醒，體悟真實的境界是超越時間的——那是一個無生無滅、無始無終的寂靜現前，超越了「過去、現在、未來」的框架。

Time in Buddhism and Science: A Meeting Beyond Illusion

Time in Buddhism and Science: A Meeting Beyond Illusion

In recent years, modern science—particularly physics and neuroscience—has begun to question the very nature of time. Concepts such as "time as a mental construct," "non-linear time," and "time as a physical dimension" are gaining ground. Interestingly, these insights echo perspectives that have existed in Buddhist philosophy for over two millennia.

According to the Amitābha Sūtra (《佛說阿彌陀經》), time in the Pure Land is experienced differently than in our world. The descriptions of six daily moments (晝夜六時) in which flowers rain and music resounds suggest a cyclical or multidimensional experience of time, rather than linear progression. The notion that beings can instantly travel to other worlds to offer flowers and return "in time for a meal" challenges our ordinary perception of time and space.

In Buddhism, especially within the Mahāyāna tradition, time is considered conceptual (假有)—a mental imputation dependent on causes and conditions. The doctrine of emptiness (空性) teaches that all phenomena, including time, have no independent, fixed essence. In this view, time arises due to the interplay of karma, perception, and cognition.

Science, too, is catching up. Physicists such as Carlo Rovelli describe time not as a fundamental entity, but as something that emerges from thermodynamic or quantum processes. Neuroscience suggests that our brain constructs a sense of time to order experiences and maintain coherence.

Both traditions, then, invite us to transcend our conventional understanding of time. Buddhism points the way through meditation and wisdom—directly perceiving the moment as it is, free from past and future. Science offers theoretical models and experimental findings that suggest time is more pliable and subjective than we once believed.

In the end, Buddhism and modern science converge on a profound realization: time is not what it seems. It may not be a "one-way street" but a flexible dimension—or even an illusion—that can be shaped by mind, matter, and meaning.

The Heart Sutra (《般若波羅蜜多心經》) does not mention "time" (時間) explicitly. However, it implies a transcendence of time through its core teaching of emptiness (空性). In Buddhist philosophy, especially in the Prajñāpāramitā tradition to which the Heart Sutra belongs, time is considered a conditioned, conceptual construct—one of the many dharmas that are "empty of inherent existence."

Here is a brief addendum you can add to the article:

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Addendum: The Heart Sutra and the Emptiness of Time

Although the Heart Sutra does not directly reference "time," its declaration—“色不異空，空不異色” (“Form is not different from emptiness; emptiness is not different from form”)—encompasses all phenomena, including the perception of time. In the line “無眼耳鼻舌身意，無色聲香味觸法” (“no eye, no ear, no nose… no sights, sounds, smells…”), the sutra points to the non-existence of dualistic constructs, including sensory and mental categories through which time is perceived.

From the perspective of śūnyatā (emptiness), past, present, and future are not inherently existent. Time, like the self and external objects, is a convention dependent on causes and conditions. When the sutra says “無無明，亦無無明盡… 乃至無老死，亦無老死盡” (“no ignorance and also no ending of ignorance… no aging and death, and also no end to aging and death”), it negates not only linear time-bound suffering but also the time-based narrative of beginning and end.

Thus, the Heart Sutra encourages us to awaken from the illusion of time by realizing that ultimate reality is timeless—a domain beyond arising and ceasing, birth and death, past and future.

權力、清淨與修行之道：佛教對釋永信事件的省思

 

權力、清淨與修行之道：佛教對釋永信事件的省思

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引言

近日，中國大陸傳出少林寺方丈釋永信疑似被反腐部門調查的消息，引發社會廣泛關注。雖尚無官方確認，但少林寺的沉默與政府回應的矛盾訊號，導致外界諸多猜測。

對佛教徒而言，當一位備受矚目的宗教領袖處於名聲與爭議之中，應如何看待？本文將回歸佛教經典，從戒律、財色與信仰責任等面向探討僧人領導者在現代社會中的角色與挑戰。

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出家的道路：從捨離到責任

佛陀對出家人的標準有明確教導：

「比丘當捨世間之樂，得出世間之安。」
——《中阿含經》，CBETA T01n0026_017

釋永信，俗名劉應成，出身貧寒，自少林寺出家，成為該寺第三十代方丈，並成為中國佛教對外的象徵人物。然而，他以商業化經營、數位品牌化、企業擴張等手法，使許多人質疑：這仍是佛教嗎？還是另類變質？

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財富與名聲的危險

「財色名食睡，是地獄五條根。」
——《四分律》，CBETA T22n1428_037

有人將釋永信的作法視為弘法創新，亦有人視其為違背佛教清淨戒律。佛法警示：名聲（yasa）與利養（lābha）極易成為修道者的繫縛。從國際企業到網路商店，少林寺的「CEO化」正反映出這種戒律與世俗利益的張力。

「若比丘貪世利，則非沙門。」
——《法句經》，CBETA T04n0210_001

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醜聞與指控：業報自受

「若有作惡業，縱百劫不亡，因緣會遇時，果報還自受。」
——《佛說優婆塞五戒威儀經》，CBETA T24n1488_001

釋永信多次遭遇醜聞，包括性醜聞、挪用寺產、雙重戶籍與政界關係等。雖有部分指控遭駁斥，但佛教教導因果真實，非人法可掩蓋。即便世俗法律免其刑罰，業力之網終將收報。

「是非自有因緣，毀譽從來隨業。」
——《大寶積經》，CBETA T11n0310_081

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危機中的僧團責任

「眾中有惡人，若不驅遣，則壞正法。」
——《四分律》，CBETA T22n1428_041

僧團不僅有責任護持佛法，也須維持清淨形象。若僧人居於權位，行為卻使信眾失去信心，所傷害的不僅是個人，而是整體佛法的形象與力量。

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僧職與國家權力的界線

釋永信身為全國人大代表、與高層政界有深厚聯繫，其「政治和尚」的角色也引發關注。歷史上，佛教在遠離政治時最為純粹與興盛。佛陀本身拒絕王位，亦告誡弟子：

「莫與王事相干，當守淨行，勿為官用。」
——《根本說一切有部毘奈耶》，CBETA T23n1451_060

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結語：真正的力量是清淨

釋永信之事，不僅關乎一人或一寺，而是我們每個佛弟子的鏡子。當修道之路被名利包圍，真正的出家身份不在於外在袈裟，而在於內心是否仍持離欲之志。

「若人百歲，不持戒定，不如一日，持戒禪修。」
——《法句經》，CBETA T04n0210_001

願我們在資訊洪流中，以真實而非謠言為依歸；在爭議四起之時，以佛法而非政治為指南。

願僧團堅持戒律清淨，願一切眾生明見正道。

當袈裟遮掩欲望：若釋永信指控屬實，他將面臨的佛教報應

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若近日關於少林寺方丈釋永信的指控屬實，其後果將遠超法律或政治影響。佛教教導，濫用宗教權力、破戒或欺騙信眾者，所造之業極為深重；若不懺悔，死後將墮地獄，長劫受苦。

以下根據《律藏》、《經藏》與對無間地獄的描述，探討若釋永信確實違戒，其所應得的報應。

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破戒之僧的果報

若一比丘犯邪淫、貪汙道場資產、妄語，尤其使信眾失信於佛法，其果報極重。

「破戒比丘，墮無間地獄。」
——《地藏菩薩本願經》

無間地獄乃諸地獄中最苦，為五逆重罪或重大破戒者所墮。若釋永信知法犯法，破壞僧寶威信，以佛法營利，當感此報。

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無間地獄的描述

「地獄之苦，無有間歇，一日一夜，萬死萬生。」
——《佛說報恩奉佛經》

「無有休息，受諸劇苦，歷無量劫，不見天日。」
——《正法念處經》

此地獄中，烈焰不息，呼號無盡，身雖燒滅，即復生起，永無休止。若行惡者終不悔改，即使今世未受懲罰，業報亦不會錯過。

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利用佛法為利：盜法之罪

「若以佛法為利，乃為大盜。」
——《維摩詰所說經》

此類人為「法中大盜」，不但盜財，更盜信。其所造之業，重於俗人。

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死後之果報：從榮耀墮落至地獄

「表面為僧，實行外道，死後墮畜生、餓鬼、地獄。」
——《大般涅槃經》

即使今生無人追究，未來世中亦難逃報應。表面清淨無法欺瞞因果。

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結語

若釋永信確實犯下上述之罪，依佛教因果觀，他將墮無間地獄，歷無量劫受苦。袈裟不能庇護惡行。除非真心懺悔，遠離權位，否則即使佛門聖地，也無法遮擋業火。

願所有眾生，出家在家，皆知因果真實，遠離偽善，回歸正道。

Power, Purity, and the Path: A Buddhist Reflection on the Controversy Surrounding Abbot Shi Yongxin

Power, Purity, and the Path: A Buddhist Reflection on the Controversy Surrounding Abbot Shi Yongxin

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Introduction

The recent news that Shi Yongxin, the abbot of Shaolin Monastery, may be under investigation by anti-corruption authorities in mainland China has sparked widespread public concern. While no official confirmation has been issued, the silence from Shaolin Temple and contradictory signals from authorities have led to much speculation.

How should Buddhists view such matters, especially when a prominent religious figure is surrounded by both fame and controversy? In this article, we turn to canonical Buddhist texts to reflect on the tension between monastic discipline, material success, and ethical accountability.

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A Monastic Life: From Renunciation to Responsibility

The Buddha taught clearly the standard expected of a renunciant:

「比丘當捨世間之樂，得出世間之安。」
“A bhikkhu should give up the pleasures of the world to attain the peace of the supramundane.”
—《中阿含經》Madhyama Āgama, CBETA T01n0026_017

Shi Yongxin, born Liu Yingcheng, rose from humble beginnings to become the 30th abbot of Shaolin Temple and a global symbol of Chinese Buddhism. However, his leadership—marked by commercialization, digital branding, and corporate expansion—has led many to question: Is this still Buddhism, or has it become something else?

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The Danger of Wealth and Fame

「財色名食睡，是地獄五條根。」
“Wealth, sensual pleasure, fame, food, and sleep are the five roots of hell.”
—《四分律》Dharmaguptaka Vinaya, CBETA T22n1428_037

While some view Shi Yongxin’s actions as cultural innovation, others see them as violations of the Vinaya. Buddhism warns that fame (yasa) and profit (lābha) easily become fetters for monastics. The commercialization of Shaolin under his leadership—ranging from global enterprises to e-commerce ventures—has led to what some call the "CEO monk" era.

「若比丘貪世利，則非沙門。」
“A monk who clings to worldly gain is not a true renunciant.”
—《法句經》Dhammapada, CBETA T04n0210_001

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On Scandal and Accusation: Karma Is the Judge

「若有作惡業，縱百劫不亡，因緣會遇時，果報還自受。」
“If one commits evil deeds, even after a hundred kalpas, the karma will not vanish. When conditions ripen, the result will be experienced.”
—《佛說優婆塞五戒威儀經》Upāsaka Precepts Sūtra, CBETA T24n1488_001

Shi Yongxin has faced repeated scandals—accusations of sexual misconduct, misuse of temple assets, dual residency, and connections with political elites. Although some allegations were dismissed or denied, the Buddhist teaching is that karma operates beyond human courts. Even if worldly laws clear one’s name, karmic retribution cannot be escaped.

「是非自有因緣，毀譽從來隨業。」
“Praise and blame arise according to causes; defamation and fame follow karma.”
—《大寶積經》Mahāratnakūṭa Sūtra, CBETA T11n0310_081

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The Role of the Sangha in Times of Crisis

「眾中有惡人，若不驅遣，則壞正法。」
“If an evil person remains in the Saṅgha and is not expelled, the true Dharma will be harmed.”
—《四分律》Vinaya in Four Parts, CBETA T22n1428_041

The Sangha has an obligation not just to preserve teachings but also to uphold the appearance of purity. If monastics hold positions of power yet engage in conduct that clouds public faith, the Dharma is endangered—not by external enemies, but from within.

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Monastic Leadership and State Power

Shi Yongxin’s political connections and position as a national delegate raise questions about the blending of spiritual authority with state apparatus. Historically, Buddhist monasticism thrived when distanced from politics. The Buddha refused kingship and advised his followers to avoid entanglement:

「莫與王事相干，當守淨行，勿為官用。」
“Do not engage in royal affairs. Uphold pure conduct and avoid being used by officials.”
—《根本說一切有部毘奈耶》Mūlasarvāstivāda Vinaya, CBETA T23n1451_060

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Conclusion: Purity is the True Power

Shi Yongxin’s story is not just about one man or one temple—it is a mirror for us all. When the monastic path becomes entangled with fame and fortune, it is not the outer robes but the inner renunciation that determines authenticity.

「若人百歲，不持戒定，不如一日，持戒禪修。」
“A person who lives a hundred years without virtue and meditation is not as noble as one who lives a single day in discipline and contemplation.”
—《法句經》Dhammapada, CBETA T04n0210_001

Let this moment be a cause for reflection. In the age of information, let truth—not rumor—guide us. In the age of scandal, let Dhamma—not politics—remain our compass.

May the Saṅgha be strengthened in virtue, and may all beings see clearly the Path.

Monastic Violations and Grave Karmic Retribution

If a monk engages in sexual misconduct, embezzlement of temple assets, lies, or deception, and especially if he causes the laity to lose faith, the consequences are severe.

「破戒比丘，墮無間地獄。」
“A bhikkhu who breaks the major precepts will fall into Avīci Hell.”
—《地藏菩薩本願經》Kṣitigarbha Bodhisattva Pūrvapraṇidhāna Sūtra, CBETA T13n0412_001

The Avīci Hell (無間地獄) is the most severe of all Buddhist hells. It is reserved for those who commit one or more of the Five Heinous Crimes (pañcānantarika karmāṇi) or severely violate the Vinaya. If Shi Yongxin knowingly misused his position, harmed the Sangha's reputation, and exploited the Dharma for personal gain, the karmic path would lead directly there.

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Description of Avīci Hell

「地獄之苦，無有間歇，一日一夜，萬死萬生。」
“In Avīci, the suffering is unceasing; in a single day and night, one dies and is reborn ten thousand times.”
—《佛說報恩奉佛經》Sūtra on Repaying the Buddha’s Kindness, CBETA T03n0158_001

「無有休息，受諸劇苦，歷無量劫，不見天日。」
“There is no rest, only intense torment. For countless kalpas, one does not see even a glimmer of light.”
—《正法念處經》Saddharmasmṛtyupasthāna Sūtra, CBETA T17n0721_025

In this hell, flames burn without pause, and screams echo eternally. The body is not destroyed permanently—only to be revived again for further punishment. If the accused has broken his vows and not sincerely repented, even as public denial continues, karmic justice will not be deceived.

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Deceiving the Faithful: A Karmic Crime Beyond Theft

「若以佛法為利，乃為大盜。」
“To use the Buddha’s teaching for personal gain is to be a great thief.”
—《維摩詰所說經》Vimalakīrti Nirdeśa Sūtra, CBETA T14n0475_001

Such people are likened to “thieves in robes.” They not only rob wealth but steal trust and merit. Their karmic burden is heavier than that of a layperson committing similar acts.

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After Death: From Reputation to Ruin

The Buddha warned of a unique karma for false monks:

「表面為僧，實行外道，死後墮畜生、餓鬼、地獄。」
“Those who outwardly wear robes but inwardly practice false paths will fall into rebirth as animals, hungry ghosts, or in hell after death.”
—《大般涅槃經》Mahāparinirvāṇa Sūtra, CBETA T12n0374_018

Even if no punishment comes in this life, the retribution in future lives is certain. The appearance of purity fools the world but not karma.

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Final Reflection

Should the allegations against Shi Yongxin prove true, Buddhism leaves no doubt: he will face Avīci, the hell without interval, where pain lasts for countless aeons. His robes will not protect him. Only sincere repentance, renunciation, and retreat from public life could reduce karmic consequences. But if his path continues in pride and denial, then even the great halls of Shaolin will not shield him from the fire of karma.

May all sentient beings—including monastics—awaken to the danger of hypocrisy, and return to the Noble Path.