Xuecheng (monk)

Xuecheng
学诚
Venerable Master Xuecheng
Religion Buddhism
School Buddhist Academy of China
Sect Chinese Buddhism
Temple Guanghua Temple (Putian)
Famen Temple
Beijing Longquan Monastery
Monastic name Master Xuecheng
Personal
Nationality Chinese
Born Fu Ruilin
(1966-10-03) 3 October 1966
Xianyou, Fujian, China
Senior posting
Based in Fenghuangling, Beijing, China
Title Abbot, Master, President etc.
Religious career
Teacher Dinghai
Yuanzhuo
Works Understanding life
Present post President of the Buddhist Association of China, President of Buddhist Academy of China
Website twitter.com/xuecheng

Xuecheng (Chinese: 学诚; born 1966) is a Buddhist monk,[1] a member of the National Committee of the Chinese People's Political Consultative Conference,[2] and a popular blogger.[3][4] He serves as abbot of Guanghua Temple (Putian), Famen Temple(Fufeng, Shaanxi), and [Temple of Great Compassion|Beijing Longquan Manastery]. In 2007 he was elected secretary general of the Buddhist Association of China,[5] taking over the presidency of this organisation in 2015. He is the youngest monastic ever to ascend to the position.[6]

Childhood and Pursuit of Dharma

Childhood

Xuecheng, named Fu Ruilin, was born as the eldest of three sons on October 3 (the nineteenth day of the eighth month of the lunar calendar), 1966, to a family of strong Buddhist culture in Luofeng village of Laidian Town, Xianyou County, Fujian Province. His grandmother was a Buddhist practitioner and later became a nun. His mother was a devoted Buddhist in addition. His father worked as an accountant and office clerk in the village, also known to be a benevolent man.

Influenced by his mother and grandmother, at age 10, Xuecheng voluntarily became a vegetarian, and began to chant Buddhist scriptures at age of 12. In the evenings, he would chant and meditate until 9 p.m. before doing his homework for school. He began to cherish the idea of becoming a monk, but his parents disagreed at that time, and he had to obey.

Xuecheng went to a primary school in Laidian Town, Xianyou County at the age of 8. From 1979 to 1982, he attended the Overseas Chinese Middle School in Xianyou County where he was an honorable student. During his free time, he frequently visited the nearby Wangsheng Temple(now Jile Convent). He felt a sense of affinity and familiarity whenever he was there. He especially liked the benevolent and peaceful countenance of the statues of Bodhisattvas.

At that time in the village there lived a lay Buddhist named Fu Jinfu, who later became the Buddhist Master Ven. Dinghai and often brought Buddhist scriptures to Xuecheng. Xuecheng showed enormous interest in Buddhist classics. He loved to read biographies of eminent monks, in particular, that of Ven. Master Xuanzang, a great master of the Tang Dynasty (618—907 AD). How Ven. Master Xuanzang pursued and spread Dharma, how his great vows were to "inherit the Buddha's Teachings, carry them forward, and spread them", all this exerted profound influence on Xuecheng's future determination to become a monk.[7]

Pursuit of Dharma

In 1982, at the age of just 16, Xuecheng started his monastic life. He soon received teachings from masters such as Ven. Master Dinghai, and Most Ven. Yuanzhuo. He graduated from the Buddhist Academy of China in 1991 with a master's degree.

Xuecheng asked to take refuge in the Three Jewels in 1981. In 1982 when he was in his third year of middle school with only one semester left until graduation, he asked for his parents' permission to become a monk. His mother first took him to Dongshan Monastery. There a lay Buddhist named Liang Jinliang, the later Ven. Chide, suggested him to turn to a great Buddhist master. Therefore, his mother and Fu Jinfu brought him to Ven. Master Yuanzhuo at Putian Guanghua Monastery (Ven. Master Yuanzhuo was a disciple of Ven. Master Yinguang and Ven. Master Hong Yi, both eminent masters in modern China. Ven. Master Yuanzhuo once held office at Buddhist Association of China as both Vice-Chairman and President of its Consultative Committee).

Xuecheng started his monastic life on the eighth day of the second month of the lunar calendar (March 3), 1982. On the same day of the lunar calendar (March 22), 1983, under the arrangement of Ven. Master Yuanzhuo, he received ordination from Ven. Master Dinghai at Guanghua Monastery. (Ven. Master Dinghai is now Vice-Chairman of the World Buddhist Sangha Council and President of Sangha Mahayana Indonesia.)

Shortly after the ordination ceremony, Xuecheng asked Ven. Master Yuanzhuo to teach him how to practice after becoming a monk. The Elder Master replied with a story, reminding him to accept a situation as it is and act accordingly, making him understand that the best option is to keep a natural state of mind.

Ven. Master Yuanzhuo was kind and very strict. He required the young monk to learn classic works such as those of Confucianism by heart. Meals were not allowed until his work was done. When free, the young monk often volunteered to do dirty, difficult and laborious chores. He also took part in construction work. The monks had to carry the construction materials by hand because there was no truck or crane available at that time. This strengthened Xuecheng’s willpower and perseverance.

Xuecheng was admitted to the preparatory class at Buddhist Academy of Fujian Province in 1983. During that period, he studied Buddhist scriptures and various other disciplines. As the monitor of the class, he was always ready to help his classmates solve various problems.

In 1984, he passed the entrance examination to Buddhist Academy of China and began his undergraduate studies in Beijing. He studied even harder. Through correspondence, Ven. Master Yuanzhuo encouraged him not to mind what other people did and just to settle down to learn. In difficult times, these words enabled him to face his internal conflicts with courage, overcome difficulties and uplift his spirit.

In 1986, Xuecheng was given an opportunity to study in Sri Lanka. When he asked Ven. Master Yuanzhuo for his opinion, the Elder Master did not agree to his going abroad. Years later, he recalled, "I could have acquired a PhD. However, I might not have had the opportunity to undertake the duties of the Buddha, working to help sentient beings as I have been doing now. It is crucial that one should always follow the guidance of his mentor." In his school days, Xuecheng also came under the special care and protection of Rev. Zhao Puchu, the respected then president of BAC. Rev. Zhao Puchu helped Xuecheng overcome difficulties and asked prominent and senior monks to guide him in his study and practice.

Xuecheng received a bachelor's degree with honors in 1988 at Buddhist Academy of China. After that, he furthered his studies as a postgraduate there. In December 1988, he received the Three Platforms of Complete Precepts from Ven. Master Kuanlin, the Abbot of Manjughosha Monastery of Chengdu in Sichuan Province. In the winter of 1988, the Abbot of Guanghua Monastery, Ven. Yiran, resigned. In January 1989, under the care of Rev. Zhao Puchu and by Ven. Yiran’s recommendation, all executives of the Monastery approved that Xuecheng, then still in the process of his studying at Buddhist Academy of China postgraduate studies, be appointed as Abbot of the Monastery. On the eighth day of the second month of the lunar calendar (March 15), 1989, an inauguration was held and the 23-year-old took charge of the prominent monastery. He became the youngest abbot with the highest degree in education in a Han Buddhist monastery. During his term of office as Abbot, Xuecheng had been persevering in his studies. He defended his postgraduate dissertation successfully and obtained a master's degree in November 1991.

After graduation, he returned to Fujian, and was appointed as Vice President of Buddhist Academy of Fujian Province in December at the age of 25. On November 25th (the tweny-sixth day of the tenth month of the lunar calendar), 1997, Ven. Master Yuanzhuo died at Putian Guanghua Monastery. Xuecheng's sorrow was beyond description. He erected a stupa for the Elder Master and wrote the inscription. During the 15 years of his reliance on the Elder Master, he had participated in and witnessed the Buddhist endeavors carried by the Elder Master, such as reconstructing the Monastery, printing and circulating scriptures, establishing the Buddhist academy, and cultivating monastics. He was deeply influenced by the Elder's example—his profound and compassionate vows, his patriotism to the nation and faithfulness to Buddhism, his modesty and calmness, his noble aspiration and unsullied behavior, and his self-restraint and lenience all had laid a solid foundation for Xuecheng's future devotion to the undertaking of the Buddha’s duties.

Integrated Learning and Practice

Since taking office at BAC, Xuecheng has been in charge of nationwide promotion of normative transmission of precepts. He promotes the proper practice of chanting precepts every half a month and convening summer retreats. This endeavor is expected to have significant impact on the rejuvenation and spread of Buddhism. Xuecheng once said, "I'm fully engaged every day. Without the blessings of the Three Jewels, I won't be able to manage. ”He preserves the Buddha's Teachings and dedicates his own life to the perpetuattion of wisdom for his disciples.

It is said in Ornament for the Mahayana Sutras, a student should "Rely on a Mahayana teacher who is disciplined, serene and thoroughly pacified; who has good qualities surpassing those of the students; who is energetic; who has a wealth of scriptural knowledge; who possesses loving concern; who has a thorough knowledge of reality and is skillful in instructing disciples; and who has abandoned dispiritedness." Of the ten qualities,the six good qualities obtained for self-fulfillment are: precepts (being disciplined), concentration (being serene), wisdom (being thoroughly pacified), possessing the wealth of knowledge from studying many scriptures, possessing thorough knowledge of reality and having good qualities surpassing those of the students. The remaining qualities are four good qualities for looking after others. They are: being skillful in instruction, possessing loving concern, being energetic and abandoning dispiritedness. In the Lamrim Chenmo, it is said that a teacher is one "who instructs you in stages on the paths of the three persons of different capacities and guides you to the Mahayana, which is the path to Buddhahood."Xuecheng requires his disciples to integrate learning with practice and to focus on cultivating virtue. He advises that benefiting others and promoting Buddhism can only be achieved by those with virtues.

Precepts (being disciplined)

One feature of maintaining ethical disciplines is to subdue afflictions and obtain inner peace and serenity. One has to discipline his own mind before helping others. Xuecheng once recalled, "For years I spoke very little and devoted myself to the Monastery before I became Abbot. As time passed, I became less distracted, and my arrogance and conceit wore out." Every night, he kept himself engaged in introspection and reflected upon the few words he uttered during the day: which words were inappropriate and why? How could he improve his speaking the next day? With years of effort, he manages to speak without offending others. Therefore, other monks are willing to share inner thoughts with him and ask him for advice. He is considered a compassionate "elder" who makes others feel at ease in his presence. He holds many high positions yet remains modest and benevolent.

Xuecheng was once slandered against online. He was not disturbed by this instance and said, "People have afflictions. This person is no exception. If what we are doing is good for our nation, for our people and for Buddhism, what is there to worry about?" When one maintains inner peace in the face of adversity, he is indifferent to fame and wealth, and has truly tamed the mind. He not only attaches importance to self-discipline and personal practice, but also initiates the spread and transmission of precepts. He once said, "The fact that precepts are neglected prevents Buddha's Teachings from spreading."

At Buddhist Academy of Fujian Province, Xuecheng lectured on The Four-Part Bhikshu Precepts. In the monasteries he presides over, all monks are required to chant precepts every half a month and attend summer retreats from the sixteenth day of the fourth month to the fifteenth day of the seventh month of the lunar calendar in compliance with the way set up by the Buddha (During this period, monks do not contact the outside world, settling down to study and practice). In recent years, he has served as Preceptor Acārya, Acārya of Duties or Acārya of Scriptures in the Three Platforms of Complete Precepts Transmission Dharma Assemblies held all over the country. For instance, in March 2002, he served as Acārya of Duties at the 16th Dharma Assembly for Transmitting Three Platforms of Complete Precepts held by the Buddhist Association of Fujian Province. In August 2007, he served as Preceptor Acārya at the 19th Dharma Assembly for Transmitting Three Platforms of Complete Precepts, organized by Fujian Buddhist Association for Bhikshu at Pingxing Monastery, Mount Taimu, Fuding. In April 2009, when the Western Monastery of Hong Kong held its First Dharma Assembly for Transmitting Three Platforms of Complete Precepts, he served as the Preceptor Acārya. In December 2010, when the 20th Dharma Assembly for Transmitting Three Platforms of Complete Precepts was held at Chengtian Monastery, Quanzhou, he was again the Preceptor Acārya. For years, he transmits Three Refuges, Five Precepts and Bodhisattva Precepts to lay people, guiding them in their study and practice of Buddha's Teachings.

Xuecheng also spreads the teachings on precepts abroad. In 2005, he transmitted Mahayana Precepts to Indonesia, the first of such events in this country in 500 years. It is noteworthy that Guanghua Monastery in Putian held a 108-day long Canonical Precepts Transmission Dharma Assembly in 1996. During this assembly, he and others took an active part in promoting normative rituals of transmitting precepts the way set up by the Buddha. This practice has influenced the entire nation, including Hong Kong and Taiwan.

Concentration (being serene)

The scripture says, "Serene refers to accomplishment of meditative concentration. Meditative concentration is a mental state in which the mind remains peacefully withdrawn. This is achieved by relying on mindfulness and vigilance in one's ethical discipline, turning away from wrongdoing and engaging in good activities." Serenity is characterized by a peacefully withdrawn mind. Xuecheng observes that being serene refers to concentration. He pointed out that this concentration does not mean "being stagnant", but being mindful of the external circumstances as well as the internal world. In this state, the mind is alert and supple. Xuecheng is a man of strong mindfulness. He once taught, "Our life is not counted by years or by days, not even by seconds, but rather by segments of thought. Our thoughts, one by one, whatever they are, make up our entire life. A day comes from the addition of thoughts. We should be clear on what to pursue and what to avoid in life. Otherwise we will not find clarity in life. We must have command over our thoughts every present moment. If we lose command over thoughts this very moment, it is meaningless to talk about commanding our future."

Wisdom (thoroughly pacified)

According to the scripture, "'Thoroughly Pacified' refers to having accomplished the training of wisdom. This is done by specifically analyzing the meaning of reality in dependence on meditative serenity, wherein the mind becomes serviceable." Xuecheng suggests, "The root of Dharma lies in the ability to judge and choose. To have wisdom means to know how to choose between what to take and what to forsake."

Having a wealth of scriptural knowledge

Having a "Wealth of Scriptural Knowledge", according to the Buddhist scripture, "refers to being erudite concerning the three scriptural collections and the like." Xuecheng attaches great importance to learning and contemplation of Buddhist sutras, Vinaya texts and treatises. He reads extensively on the Tripitaka. In particular, he reads many Buddhist scriptures over and over again, such as Flower Adornment Sutra, The Wonderful Dharma Lotus Flower Sutra, Great Treasury Sutra, Nirvana Sutra, Mahaprajnaparamita Sutra, The Five Pure Land Sutras, The Sixth Patriarch 's Platform Sutra, The Four-Part Vinaya, The Three Great Classics in the Nanshan Sect, The Treatise on Great Wisdom, The Treatise on Middle-Way, Maitreya's Five Treatises, The Treatise on the Illumination Door of the One Hundred Dharmas, Abhidharmakosa-sastra, Lamrim Chenmo, Lecture Notes on the Four-Part Bhikshu Precepts, etc. He demonstrates a unique understanding of Vinaya, Pure Land Sect, Consciousness-Only Sect, Kosa, and Lamrim. He is skillful at drawing examples from one case to another and using analogy.

He argues that Buddhists should be tolerant towards other religions, willing to have dialogues and exchanges with others. Besides dedication to Buddhist cultivation, he also reads scriptures from other religious texts such as The Koran. Moreover, he devotes a lot of time and energy to the learning of traditional Chinese cultural masterpieces such as The Thirteen Confucian Classics and The Twenty four Dynastic Histories. He is able to integrate them with Buddha's Teachings. He not only reads many sutras and treatises, but also, for over a decade, wrote over 100 essays of 1 million characters such as "Enforcing the Soft Power of National Culture", "Religion Is a Hallmark of Human Progress from Obscuration to Civilization", "Let Us Share Religious Wisdom, Security and Peace", "Let Us Create a Harmonious World through Religious Wisdom", "A Harmonious World Begins with Our Minds", "Religious Concerns over Globalization", "Some Thoughts on Religions in China in the New Century", "The Past and the Future of Buddhism in Fujian", "A General Conversation about the Construction of Buddhist Talents", "A Brief Discussion on the Cultural Construction of Chinese Buddhism", "The Trend in the Life of Cultivation and Learning in Modern Monasteries", "Thoughts on the ecularization of Buddhism", "Buddhist View of Peace", "Crisis in Human Morality and Religious Concerns over Ethics", "The Role of Religion Should Be Brought into a Full Play in the Construction of a Harmonious Society", "The Building of a More Beautiful and Harmonious World with the Co-existence of Multiple Religions", to name a few. These essays are published in domestic and overseas journals, such as People's Daily, Guangming Daily,Xinhua News Agency, Chinese People's Political Consultative Committee Newspaper, China Ethnic News, China Religion, Buddhist Culture, Voice of Dharma,Ta Kung Pao(Hong Kong), Wen Wei Po(Hong Kong), etc. His works are also published online at xinhuanet.com, people.com.cn, china.com.cn, chinanews.com, sina.com, sohu.com, fjnet.com, fjdh.com, etc.

Xuecheng has published dozens of articles on Voice of Dharma, a journal of Buddhist Association of China, such as "Rely on Gurus and Listen to Buddha's Teachings in Learning and Practicing Buddhism Diligently", "Bear Purpose in Mind and then Establish Objective While Remembering Original Intentions and Wishes", "The Significance of Taking Refuge in the Three Jewels", "Hold Faith in the Principles of Karma while Practicing and Cultivating in Line with Buddhism", "Stay Away from Ignorance, Karma and Suffering, and Obtain Consummate Bliss", "Discipline Oneself with Precepts and Get Access to Bodhi", etc. These essays discuss profound ideas in simple language with close reference to daily life. They integrate the teachings of relying on teachers and holding faith in karma with the teachings of Lamrim Chenmo about the Paths for people of Middle and Greater Capacities in order to help people understand Buddhism from various perspectives and apply it to their lives.

Knowledge of reality

According to the scripture, "'Knowledge of Reality' refers to a special training in wisdom—the knowledge of non-essentiality of phenomena. It is said to be best if the teachers have a perception of reality." Xuecheng has studied Madhyamaka (the Middle Way) and Cittamatrin (Consciousness-Only) for years and has developed a profound understanding of Prajna. He once said, "The Dependent Arising in Buddhism is characterized with harmony, namely, harmony among objects, harmony between human beings and objects, and harmony among human beings."

The essence of Prajna is Emptiness. Emptiness and Dependent Arising are the two aspects of reality. Xuecheng integrates the essence of Buddha's Teachings with what's currently acceptable to the public. Buddhism proclaims the Law of Dependent Arising. Therefore, Buddhism would keep in accord with the secular world, and help the living beings progress from where they are. In view of this, he explains things in plain language. For instance, he says there are four barriers to upholding precepts, which are "material desire, family bond, fame and wealth, and wrong views." When practicing Buddhism, "one should not forget his ultimate goal and the original aspiration." Modern monks should possess five qualities, which are "aiming high,choosing the right path, being virtuous, being versatile, and being knowledgeable." The best advice on the monastic life is "to persist, to accommodate oneself to others, and to comply." Executives of a monastery should "have noble aspiration, be honest, and do practical things." When dealing with people and doing things, the right attitude towards those who don't understand should be one of "acceptance, tolerance, courtesy and sincerity." "An incompetent person will not be able to cope with the ever-changing situations, so in the future, let those who cannot do things well do things, and let those who can do things well be detached from doing things." His words are plain, yet they speak to the essential principles of Buddhism.

Surpassing qualities

The scripture says, "People degenerate if relying on those inferior; by relying on equals, they stay the same; by relying on those superior, they attain excellence; thus rely on those who are superior to yourself." The scripture also states, "Any intelligent person should not be distant from excellent beings and should rely on these virtuous beings in a disciplined manner. Once you are close to them, particles of their good qualities will stick to you." As stated by the teachings, students should rely on teachers who have qualities that surpass their own. The key is that teachers should inspire great admiration and faith in disciples' minds so that the disciples are convinced that it is possible to advance on the path to Buddhahood. Inspired by Xuecheng, a growing body of outstanding people, young talented people in particular, joined the Buddhist groups. Among his disciples, many are well-educated with Doctor's or master's degrees. Because of him, many choose the path of mind cultivation and change their lives. This is an embodiment of his surpassing qualities.

Skillful in instructing disciples

According to the scripture, "Skillful in Instructing Disciples" refers to being both skilled in the process of leading disciples and adept at helping them understand." Yet this skill does not mean being rhetorical. Instead it comes from the teacher's tender care and concern for others, understanding others' feelings, and dedication to help. The preciousness of Buddhism lies in that the Teachings are relevant both to the truth and the specific conditions of people. In many cases, living beings are not difficult to teach, but the Teachings are given inappropriately due to lack of wisdom and compassion. Xuecheng believes delivery requires compassion, wisdom, and skills of all means. He thinks that compassion can move a person, wisdom helps one to choose among options, and a skillful teacher finds the right approach. The teachings must be relevant to people's conditions. Only through this method, can Buddhism be spread.

When socializing with visitors, Xuecheng explores subjects in various fields. With his broad-mindedness, far-sighted thinking and deep cultural background, he is able to engages visitors and conduct productive meetings. Many people, including beginners in Buddhism, do not know what Buddhism is. Given this phenomenon, Xuecheng gives a series of Dharma talks since the latter half of 2006 at the Dharma assemblies and intensive collective practices held at Beijing Longquan Monastery. These talks have been titled "Understanding Life", "A Life of Suffering and Happiness", "Knowing Life", "The Inner World: Lecture on the Treatise on the Illumination Door of the One Hundred Dharmas", "Lamrim Chenmo: Vipashyana", "Breakfast Talks", "The Path of Refuge", "The Path to Enlightenment", etc., and are released in prints or on DVD.

Possessing loving concerns

The scripture claims, "'Possessing Loving Concerns' refers to having a pure motivation for giving the teachings. That is, the teacher teaches with a motivation of love and compassion and does not look for gain, respect, and so on." His sole concern is to relieve living beings from agony and vexation. Xuecheng once observed, "The most important thing in Mahayana is one's aspiration. We should use every thought to figure out how to benefit living beings and rid them of suffering."

Being energetic

The scripture says, "'Being Energetic' refers to constant delight in others' welfare." A teacher should be resolute and determined when doing good for others. In order to gather good karmas extensively and revitalize Buddhism, Xuecheng, for years, works hard at rebuilding the learning and practicing system of Han Buddhism. He proposed the idea of "Creating collective karma by working together on the Buddhist endeavors, and promoting Buddhist endeavors by relying on collective karma." He is not only concerned for the monasteries that he presides over, but also for causes that Chinese Buddhism and world Buddhism as a whole will follow.

Xuecheng is always at work. He once said, "Now that I am in a certain position, I do things not for myself,but on behalf of Buddhism and the fourfold assembly of disciples." Despite being busy, he never neglects learning and practice and is a good example. He participates in morning and evening recitations in the Buddha Hall and eats at the refectory every day. He has been following such rituals for more than twenty years. He often says, "How could a monk not live a religious life? The head monk should take the lead for others and be a role model in learning and practice."

Abandoning dispiritedness

The scripture says, "'Having Abandoned Dispiritedness' refers to never being tired of giving an explanation again and again—to bearing the hardships of explaining."During Longquan Monastery's monastic summer retreat in 2006, Xuecheng had to go back and forth between downtown and suburbs every day. He set off for work in BAC before dawn and returned to the monastery in the afternoon to lecture on Bhikshu precepts for monks. After class, he answered disciples' questions till late into the night. He has achieved affirmative appreciation from Rev. Zhao Puchu who once remarked him in a poem. "He is strict with himself, yet he handles things gently. Though he studies and practices within the Monastery, his teachings are spread far and wide. How does one establish a place for Buddhist practice? One may find the answer in his example." This is a sincere comment on Xuecheng from a prestigious elder, a century figure.

Building Monasteries and Academies

Xuecheng advocates integrating three language families of Buddhism and promoting all eight sects of Han Buddhism. With such a vision, Hes brought forward and implemented the idea of Four Becomings: "the monastery becoming academic, the academy becoming monastic, the learning and practice becoming integrated, and the management becoming scientific."

Presiding over monasteries

Putian Guanghua Monastery

Putian Guanghua Monastery in Fujian is regarded as one of the three best monasteries of Buddhist societies for its strict adherence to traditional Buddhist precepts and its emphasis on Buddhist culture and education.

From October 1996 to January 1997, Buddhist Association of China and Putian Guanghua Monastery jointly organized an unprecedented 108-day Canonical Precepts Transmission Dharma Assembly. In April 2003, Guanghua Monastery held another Dharma Assembly for Transmitting the Three Platforms of Complete Precepts, which complied with the Teachings and the Vinaya. 340 monks from 25 regions of China and such countries as Singapore, Malaysia attended the precepts transmission.

Every year, the monastery holds the Dharma Assembly for Transmitting Three Refuges, Five Precepts and Lay Bodhisattva Precepts, the Intensive Buddha Name Chanting 7-day Retreat and the Ten Thousand Buddhas Dharma Assembly.

In order to provide the resident monastics with more opportunities of learning, Xuecheng set up Dharma study classes for the monastic community. The curriculum mainly covers recitation of Mahayana sutras such as Mahaprajnaparamita Sutra, The Wonderful Dharma Lotus Flower Sutra, and study of Lamrim Chenmo, Outline of Nanshan Precepts for Laity, Manual for Buddhist Novice, The Four-Part Bhikshu Precepts, etc. Xuecheng told his disciples for many times that the core role of education could not be changed, either in the secular world or in the Buddhist circle, and that cultivation should start from the youth. As a result, more and more outstanding people, especially young intellectuals, come to join the Sangha.

Fufeng Famen Monastery

Xuecheng became the Abbot of Famen Monastery in Fufeng, Shaanxi on January 16, 2004. Shortly after the inauguration, he invited and appointed the new board of executives, set up a five-member leadership team and completed the Monastery's regulations. He attached high importance to the quality of the sangha, once pointing out, "At the moment, our most important duty is to cultivate outstanding monks. We cannot afford a moment's delay."

In order to further consolidate study and practice, he organized classes, lectures and Dharma assemblies. Meanwhile, he advocated and resumed the bimonthly precepts chanting. On June 7, 2004, he led the sangha to hold the monastery's first summer retreat since the restoration of religious policy in the country. Through these measures, a pure and harmonious sangha community has been formed. Since then, the summer retreat has been held every year.

From August 29 to September 5, 2004, Xuecheng presided over the Ullambana Universal Delivery Dharma Assembly and the First Dharma Assembly for Transmitting Three Refuges, Five Precepts and the Lay Bodhisattva Precepts which was attended by over 1,000 people. On November 11, 2004, the very day of Medicine Buddha's Birthday, the Buddhist Class of Famen Monastery was set up.

On May 9, 2009, Famen Monastery held a millennium event, the Ceremony for the Enshrinement of Shakyamuni Buddha's Finger Sharira. Xuecheng as abbot hosted the ritual and received the sharira to be permanently enshrined and worshiped at Famen Monastery. He said, "This Buddha's finger sharira is a genuine relic of Shakyamuni. Therefore it is one of the most sacred relics worshiped by Buddhists all over the world and a valuable cultural treasure for China.” Over one thousand years ago, in the Tang Dynasty, the sharira was welcomed 6 times and sent back twice, each time by a different emperor. Finally, it was enclosed in the underground palace by Emperor Xizong (862—888 AD). On the day of Buddha's birthday in 1987, the sharira reemerged after a 1,113-year disappearance. Since then, the sharira has been sent to many countries and regions around the globe such as Thailand, Korea, China's Taiwan and Hong Kong, etc., worshiped by almost 10 million people.

Famen Monastery has been active in cultural exchanges:

Beijing Longquan Monastery

On April 11, 2005, Xuecheng became Abbot of Beijing Longquan Monastery, a 1000-year-old monastery newly reinstated as a venue for Buddhist activities located at the foot of the Phoenix Ridge in Haidian District, Beijing. Having been deserted for almost a century, the monastery once again regained its vitality. Later on, Xuecheng reflected, "When I came to Beijing in 1984, I noticed that many local lay people had to look for monasteries in other cities. I wished that I could provide them with a sacred place to study and practice Buddha's Teachings in Beijing. 21 years have passed and now such a place has come into being."

The sangha was confronted with many challenges and difficulties immediately after the monastery had started to function. There were only a few simple and unsophisticated wooden structures. The facilities of the monastery such as water, electricity and heating systems and the accommodation were far from completion. The water supply for the monastery came from the surface flow of the mountain, but during the winter, the pipes froze and water had to be carried from somewhere else. Practically everything in the monastery started from nothing. In less than five years of its re-opening, monastery expanded from 5 sangha members to more than 100, the number of resident lay people rose from 1 to over 200 and more and more believers have taken refuges here. Xuecheng led monastic and lay disciples to complete all the constructions in the monastery.

Xuecheng has been considering and exploring favorable conditions for creating an excellent sangha. Deeply aware of challenges of building a sangha in this new era of technology and abundant information and allowing Bhikshus to glorify and succeed the lineage of the Unequaled Teacher, he believed that the sangha, rooted deeply in upholding precepts, should have a complete educational system for the study and practice of Buddha's Teachings with a corresponding administration to ensure its smooth operation. Guided by this belief, Longquan Monastery has formed a new type of sangha, which continues to grow and develop. Its members have all been carefully selected and are agreeable in terms of faith, determination for cultivation, educational background, sense of organization and team spirit for the purpose to build a pure, harmonious and progressive sangha of proper size with good ethos of study and practice.

The monastery has been organizing monastic summer retreat (from the fifteenth day of the fourth month to the fifteenth day of the seventh month of the lunar calendar) every year since 2005. In addition to guiding the sangha in an in-depth study of the connotation and purposes of precepts, Xuecheng instructed his disciples on how to analyze and uphold the precepts according to different situations in actual practice and life. The whole sangha, taking the precepts as their teacher, has become pure and harmonious and achieved great progress.

With respect to management, Xuecheng far-sightedly established the ethics model of the sangha by referring to the traditional Vinaya's Karma system and modern monastic management experiences. The members of the sangha follow two ethics: one based on the different precepts received, the other based on the administrative system. All religious activities like morning and evening recitations, eating meals together at refectory, chanting sutras, doing Uposatha and so on are arranged by the ethics in precepts based on seniority. Administrative ethics are based on administrative positions.

Xuecheng has arranged for young members of the sangha to learn and recite traditional cultural classics, so as to raise their morality and perfect their personality and quality as monks. Such classics include Rules for Disciples, The Confucian Analects, The Great Learning, The Universal Order, Mencius, Tao Te Ching, Chuang Tse, Anthology of Three Hundred Tang Poems, Best Classical Chinese Essays, Forty-two Chapters Sutra, Sutra of the Buddha's Last Teaching, Sutra of Eight Awareness of Great Beings and many others.

According to the disciplines of the sangha, monastics without posts cannot own cell phones. Contact with the outside world is generally not allowed unless it is necessary to do so and approved by an executive monk. Televisions, newspapers, magazines and radio are not allowed. No food is kept in the dormitory and no snack is permitted outside the refectory. No allowance is issued and money offered by devotees must be handed in to the sangha. The sangha provides its members with all reasonable expenses that they may need so that monks are free from all monetary concerns to secure both body and mind tranquility for study and practice...This system has ensured pure monastic practice.

Longquan Monastery organized various Dharma assemblies in 2005 and 2006 to reach Buddhist believers. Following its first Bathing Buddha Dharma Assembly on the eighth day of the fourth month of the lunar calendar (May 15) in 2005, other assemblies included the Lotus Sutra Dharma Assembly to commemorate Avalokiteshvara Bodhisattva’s renunciation, the Spring Festival Blessings and Flower Adornment Sutra Dharma Assembly, the Ullambana Dharma Assembly and the Mid-Summer Universal Salvation Dharma Assembly. A succession of Buddhist cultural events was held during the Golden Weeks of May Day and National Day holidays to demonstrate the active engagement of Buddhism in the secular world and the delivery of all living beings.

As time goes by, more and more believers came to attend the dharma assemblies and the conditions for organizing Dharma assemblies have greatly improved. Since 2007, the monastery has regularly held the following Dharma assemblies every year: The Flower Adornment Sutra Chanting Dharma Assembly in the period of Chinese New Year; the Wonderful Dharma Lotus Flower Sutra Chanting Dharma Assembly to celebrate the birthday of Avalokiteshvara Bodhisattva, on the nineteenth day of the second month of the lunar calendar; Ksitigarbha Sutra Chanting Dharma Assembly on the Tomb-Sweeping Day; Shurangama Sutra Chanting Dharma Assembly during the May Day holidays; the Bathing Buddha Dharma Assembly on the eighth day of the fourth month of the lunar calendar (the birthday of Shakyamuni Buddha); the Lotus Sutra Chanting Dharma Assembly, the Dharma Assembly of Repaying the Benevolence of Ancestors on the Tomb Sweeping Day; the Ullambana Dharma Assembly, on the fifteenth day of the seventh month of the lunar calendar, the date on which the summer retreat of the sangha is completed; the Shurangama Sutra Chanting Dharma Assembly, during the Golden Week of National Day holiday; The Wonderful Dharma Lotus Flower Sutra Chanting Dharma Assembly, on the nineteenth day of the ninth month of the lunar calendar, the date on which Avalokiteshvara Bodhisattva renounced the secular life.

As Dharma assemblies became more customary at Longquan Monastery, a multilingual team was developing. Xuecheng therefore initiated multilingual Dharma assemblies in January 2011. Since then, in major Dharma assemblies at the monastery there have been multilingual sessions covering such languages as English, French, German, Russian, Japanese, Korean, Spanish, Italian, Vietnamese, Sanskrit, Pali and Tibetan, etc.

On September 30, 2009 when Jianxing Hall, the newly built Dharma hall, was put into use, Xuecheng stated the guiding principles for the long-term management of Longquan Monastery:

(1) Order of the Monastics and the Laity should be specified as (a) differentiating by the precepts received and the administrative positions held, being different from each other though inseparable, and (b) being equal by nature, yet different in specific matter. (The monastics and the laity are inseparable. The monastics are responsible for upholding the Buddha's Teachings, while the laity are responsible for protecting and supporting the Buddha's Teachings. There should be a good division of responsibilities and collaboration between the two groups)

(2) Order of Study and Practice should be specified as (a) faith, understanding, practice and attainment sequentially, and (b) generating Bodhicitta and extensively accumulating provisions.

(3) Order of Work should be specified as (a) conforming to the Teachings whether talking or keeping silent, moving or being still, and (b) dealing with people and things with sincerity.

(4) Order of Life should be specified as (a) the purity and dignity of daily activities involved with eating, clothing, lodging and transportation, and (b) the purification of the three karmas: body, speech and mind, and the possession of physical serenity for achieving spiritual enlightenment.

On October 8, 2009, five departments were established in order to implement the orderly management of Longquan Monastery proposed by Xuecheng:

(1) Construction Department is in charge of the monastery's infrastructure construction.

(2) Culture Department is responsible for editing, designing and producing the monastery's books and media products.

(3) Charity Department, namely, Beijing Ren Ai Charity Foundation, holds the mission of spreading the culture and spirit of charity and promoting the action of poverty relief.

(4) Publicity Department is in charge of the Voice of Longquan website and Xuecheng's blog.

(5) Department of Education consists of three divisions:

(a) The Division of Dharma Assembly aims to provide preliminary education to lay Buddhists. (b) The Division of Student Affairs offers services and support for the study and practice of lay Buddhists. (c) The Division of Instructor Affairs is to train Buddhist missionaries of the new era.

Other departments include Beijing Great Sinology Foundation and Translation Center. The Foundation's main function is to provide complimentary books such as traditional Chinese classics. It also conducts domestic and overseas cultural exchanges. The Translation Center is responsible for the translation and distribution of Xuecheng's multilingual microblogs, the translation and publication of all kinds of books and media products of the monastery. The Center also translates and interprets for relevant reception of the monastery.

Starting from October 2009, Longquan Monastery launched series of lectures. The speakers are renowned scholars and experts within and outside of China. They talk on various topics including religion, history, charity and culture. The knowledge of both the monastics and lay people are greatly enriched with a broadened view.

On August 14, 2011, the Institute for Advanced Study of the Humanities and Religion of Beijing Normal University established a research base at Longquan Monastery. The founding of this base was an important step forward serving as an example of the exchanges and collaboration between the religious society and the academic society.

Chairing Academies

Buddhist Academy of Fujian Province

Buddhist Academy of Fujian Province was established by Ven. Master Yuanzhuo and others on April 1, 1983. It is a Buddhist academy at the provincial level and one of the earliest Buddhist academies established since the reform and opening up of China. The Academy consists of Male Division located at Putian Guanghua Monastery and Female Division at Chongfu Convent of Fuzhou, which is renowned as the leading nunnery south of the Yangtze River.

As President of the Academy, Xuecheng serves as a link between the past and future. He has also observed the learning system of leading domestic and international monasteries. Given the fact that modern monastic practices are vastly different from the ancient reclusive monastic practices, he advocates integrating three language families of Buddhism and promoting all eight sects of Han Buddhism. With such a vision, he has brought forward and implemented the idea of Four Becomings: "the monastery becoming academic, the academy becoming monastic, the learning and practice becoming integrated, and the management becoming scientific."

The Academy takes the four Bodhisattva qualities of "compassion, wisdom, aspiration and action" as its motto and aims to cultivate modern monastics who excel in "aspiration, cultivation, ability, merit and knowledge" under the ten practice principles: honoring the Three Jewels, respecting teachers and their teachings, restraining the six sensory faculties, eliminating bad habits, developing faith, establishing right views, accumulating merits through hard-working, coordinating understanding with practicing and being pure and harmonious.

Keeping in mind Rev. Zhao Puchu's teaching, that is, the cultivation of monastics should be the top priority of Buddhism at present, Xuecheng has been committed to cultivating the Sangha for years. From 1990 to 1994, when the Teaching Affairs Office was in crisis due to lack of teachers, he taught 16 classes per week. He vowed, "Even if there is only one student monk left, the Buddhist Academy shall not stop functioning."

Xuecheng is also very concerned about the infrastructure construction of the Buddhist Academy. In early days, the facility was simple and insufficient. In 1999 he personally created the designs for and participated in the building of a new classroom complex with a number of new facilities such as audio-visual classrooms, greatly improved the hardware conditions of the Academy. A strong teaching faculty has also been shaped.

In August 2009, the State Administration for Religious Affairs approved the Academy's request to upgrade its three-year junior college program to a four-year undergraduate program. At present, the Academy offers three-level programs, i.e. the two-year secondary specialized program, the four-year undergraduate program and the three-year advanced study course. There are 150 monastic students, 30 master teachers and 10 guest lecturers at the Academy. By the end of 2011, it had given over 1,400 graduation certificates and certificates of completion. A large number of young monks have emerged with a possession of moral integrity and ability, good character and knowledge. Some of them have committed themselves to teaching, some are engaged in Buddhist research, some are devoted to charity work, some have become abbots and some others have traveled abroad to promote Dharma.

Famen Monastery Buddhist Academy

After Xuecheng assumed abbotship of Famen Monastery on January 16, 2004, to fulfill the wishes of the former Abbot, the late Ven. Master Jingyi, he made up his mind to prepare for the establishment of Shaanxi Famen Monastery Buddhist Academy. On November 11, 2004, Famen Monastery Buddhist Class was established, which was upgraded as Famen Monastery Buddhist Academy on a trial basis In December 2007 with approval from the State Administration for Religious Affairs. In May 2010, Famen Monastery Buddhist Academy was officially established as a Buddhist academy at provincial level, the first Han Buddhist academy in Northwest China.

The facilities of the Academy were prepared and built under the resolution of the late Abbot Ven. Jingyi between 1997 and 2002. Currently, there are eight classroom buildings, four large classrooms, a lecture hall and a library. Each building is equipped with a heating system and teaching facilities such as projectors and computers. The audio-visual classroom and the stadium are under construction. The facilities can accommodate 300 students. The library has a collection of nearly 10,000 books, five sets of Tripitakas and dozens of different Buddhist magazines, which meet the basic requirements of teaching and learning.

The Academy and Buddhist Academy of Fujian Province share the same educational concepts. In the summer of 2006, in order to strengthen the communication and cooperation between Famen Monastery Buddhist Class and Buddhist Academy of Fujian Province, Xuecheng instructed that a class from each institute should attend the other's summer retreat so that they may learn from each other. This produced remarkable results. A number of high quality teaching and administrative faculty from around China came to Famen Monastery Buddhist Academy, including those from Buddhist Academy of China and Buddhist Academy of Fujian Province. At the opening of the Academy, there were only 24 students, but one year later there were 92 students in three classes: a secondary specialized class, a junior college class and an undergraduate class.

By 2011, Famen Monastery Buddhist Academy had produced graduates for two consecutive years. More than 100 graduation certificates and certificates of completion were awarded. At present, the Academy offers two-levels of programs: a four-year undergraduate program and a three-year postgraduate program. Currently there are 60 monastic students, 20 Dharma teachers and 7 guest lecturers.

Dharma Dissemination

Xuecheng believes that Buddhist education should guide the fourfold assembly of disciples to free themselves from primitive, unilateral, backward, short-sighted and outdated thinking, and take a path that leads toward society and the whole world. On one hand, Buddhists should focus on self-cultivation: inspiring others with Dharma, gaining the support of others by virtue, benefiting oneself and others, enlightening oneself and others and engaging oneself with true practice and the true promotion of the Teachings. On the other hand, they must understand the development of Buddhism in this new era, not just focus on the current situation and must learn how to use modern technologies like computers and the Internet. They must make use of methods that are suitable to the lifestyle of people in modern times so as to disseminate the Dharma.

Multiple methods of Dharma dissemination

In 2006, time came for Xuecheng to use the Internet to promote Buddhism. While on a flight, a friend of Xuecheng offered to help him set up a blog. Xuecheng accepted it and started the blog on February 21. Since the blog was launched, Xuecheng has posted many entries about how he leads his disciples to integrate the Teachings into real life and modernize Buddhism. By January 26, 2012, it had more than 8.6 million visits, attracting a large number of netizens to study Dharma and serving as a platform for Xuecheng to communicate and interact with devotees and people from all walks of life. After sina.com introduced the function of uploading videos, in March 2009, Xuecheng added a video broadcast to the Blog which distributes the Dharma talks, monastic events, and so on.

Xuecheng directed the establishment of Voice of Longquan website, which was officially launched at 8:8:08 a.m., August 8, 2008. At the opening ceremony, Xuecheng said, "We have set up the Voice of Longquan website to allow traditional Chinese culture to meet people's needs, to keep pace with the times and to help live up to the fundamental mission of Buddhism. We hope that in the future more and more people will visit and support our website. We hope that it will act as a successful tool for disseminating Dharma, benefiting living beings, promoting traditional Chinese culture and allowing us to communicate with each other and learn the latest news about Buddhism and other religions.” With Buddhism as the core and Confucianism and Taoism as two wings, it advocates the thoughts of traditional Chinese culture featured with humanity and harmony, and spreads them throughout the world. The Chinese website comprises channels of Longquan Monastery, Multi-Cultures, Man and Society, Man and Nature, Cultivation of Mind, Taste of Life, Celebrities' Column, Special Features, etc. Other channels launched at a later time include Master Xuecheng's Blog, E-Paper, Video Station, Longquan Forum, etc.

The first foreign language (English) version of the website was launched on the day of the closing ceremony of the Beijing Olympics (August 24, 2008)）, as an effort of international outreach. Regarding the influence of the website, it received 419,261 clicks and 70,318 visits only four months after its launching. These hits were made by 23,083 visitors from 555 cities in 45 countries around the globe. On February 17, 2011, the Japanese version of Voice of Longquan was launched. It is expected that in the future, other versions will be launched in languages such as Korean, French etc. This is to facilitate the exchanges between the East and the West, and to promote traditional Chinese culture and its values. Up to January 26, 2012, the page view count of the Voice of Longquan has reached more than 11 million hits.

On April 11, 2009, Master Xuecheng's Twitter, another platform for promoting Buddhism was established (Chinese: http://zuosa.com/xuechengfashi, English: http://twitter.com/xuecheng). Other websites that Longquan Monastery has launched later are Voice of Longquan microblog, Digu microblog, Tongxue microblog and Sina microblog.

Xuecheng launched his multilingual microblogs on February 17 (the fifteenth day of the first month of the lunar calendar), 2011. On the websites of qq.com, sina.com and bentio.com, microblogs are set up in 10 languages i.e. Chinese, English, French, German, Russian, Japanese, Korean, Spanish, Thailand, and Tibet. The Chinese ones are put on http://t.qq.com/xuechengfashi, http://weibo.com/xuecheng and http://bentio.com/xuechengfashigb, where readers can follow the links to other language editions. More microblogs of Xuecheng have been established in Japan, Korea and Russia, including http://now.ameba.jp/xuechengfashi (Japanese), http://me2day.net/shixuecheng (Korean) and http://www.rutwit.ru/xuechengfashi (Russian). Xuecheng's microblogs are updated daily in 10 different languages, taking a significant step in the international promotion of Dharma. Xuecheng's launching of the multilingual microblogs has been reported through dozens of media outlets such as people.com.cn, xinhuanet.com, ifeng.com, chinanews.com, cnr.cn, China Youth Daily, China Culture Report, Beijing Evening News, Global Times (overseas edition), BBC and CNN, etc.

On July 28, 2011, Xuecheng launched Qing-blog in addition to his blog and microblog accounts. In order to spread Dharma in modern society, Xuecheng initiated a cartoon series in Qing-blog, introducing the monks and lay people's lives at Longquan Monastery. The cartoon was created to help people learn about and understand Buddha Dharma in an easy and relaxing way, so that Buddhist culture could be integrated into people's minds.

Academic activities

Lectures:

Reports:

Speeches:

Multilateral exchanges

Xuecheng believes that the development of Buddhism is closely interrelated with the fate of China. China's development is dependent on the rest of the world, just as other nations depend on China. With China's development, Chinese culture will spread to the world, so will Chinese Buddhism. Xuecheng said, "We should regard 'Culture of the Mind' as our guideline and promote the Buddhist approach of mind purification, that is, diligently practice precepts, concentration and wisdom to vanquish greed, hatred and ignorance. In this way, we facilitate the formation of a new human civilization holding the 'Culture of the Mind' as its main principle, which takes root in the mind and is practiced in society."

Xuecheng has earnestly participated in promoting friendly exchanges among religions and cultures both home and abroad. On behalf of the Chinese Buddhist community, Xuecheng has led delegations abroad to visit, observe, give lectures and teach the Dharma on more than one hundred trips. He has left his footprints in many countries and regions, including India, Nepal, Thailand, Sri Lanka, Vietnam, Malaysia, Singapore, Indonesia, the Philippines, Japan, Korea, the United States, Canada, Switzerland, France, Spain, Kazakhstan, Cyprus, Egypt, and China's Hong Kong, Macao, and Taiwan.

Domestic religious activities that Xuecheng was invited to attend from 1995 to 2010:

Oversea religious activities that Xuecheng was invited to attend from 2004 to 2011:

Engaging in Social Charity

As President of the Buddhist Association of China, Xuecheng takes initiative to lead and organize Buddhists to donate money and materials to relieve poverty and disaster, aid students and those in need, and supports and participates in various social charity efforts.

In his article entitled "The Buddhist Public Welfare Cause and the Building of Its System", Xuecheng wrote, "Putting on an ascetic appearance with greed remaining in the heart should not be emulated. Buddhism should re-evaluate the value of economy. Gains of pure wealth reflects good conduct and a positive livelihood, therefore the more the better. Buddhists should engage in jobs at farms, factories, companies, banks, and so on as long as they are beneficial to the national interest, people's livelihood and happiness."

During 1998 to 2005, Xuecheng donated money to support several domestic and international disaster-stricken areas in his own name. Moreover, he called on monks and followers to donate money and materials, presided over Dharma Assemblies, and organized large poverty relief charity activities.

In the autumn of October 2006, under Xuecheng's guidance, a group of lay Buddhists who were committed to charity initiated the establishment of Beijing Ren Ai Charity Foundation. Without abundant fund and existing models, the Foundation started from nothing. Attracted by Xuecheng's compassion and vows, many enthusiastic lay Buddhists and warm-hearted people devoted themselves to Buddhist charity. After its establishment, the Foundation now has such charity programs as the Ren Ai Student, the Ren Ai Clothing Donation, the Ren Ai Action, the Ren Ai Charity Porridge Stand, the Evergreen Group, the Ren Ai Filial Piety Award, the Voice of Longquan Hotline, Sihe Ren Ai Community Service, Happy Village Library, and Qiming Library, etc.

Duties, Honors and Publications

Duties

Xuecheng is very busy because he assumes dozens of different positions. He bases his methods on the principle of differentiating issues according to their nature, whether it is something general or particular, fundamental or non-fundamental, and in accordance with their importance and urgency. He considers dealing with complicated people, matters, and events as his solemn duty, not a burden. He once said, "I give 30% of my concern to the present issues and 70% to things in the future. Therefore, the current affairs, having already been considered beforehand, do not need too much attention; I must look ahead at the upcoming things while finishing up today's things."

Honors

Publications

Academic collection:

Dharma talks collections:

Blog collection:

As of January 26, 2012, 5 series (75 volumes in total) of blog collection have been published. These lectures and essays use simple language to deliver profound messages and provide practical guidance for disciples to integrate Dharma into daily life. These essays were given attractive titles to be easily remembered by the readers. They include "Reflection on the Secular Pleasure and Buddhist Bliss", "The Significance of Building Up Ultimate Faith", "Seeking for a Life Instructor", "The Significance of the Wholeness of Life", "How to Get to Know the Symptoms of Inner Disease", "Correctly Discriminate States of Mind", "Break Self-centeredness",etc.

Dharma talks by video:

References

  1. ↑ Shi, Huikong. Stories of Ven. Master Xuecheng. ISBN 978-7-5047-4151-6.
  2. ↑ "Lawmakers and advisors have dreams", China Daily, March 11, 2013.
  3. ↑ "Modern Abbot promotes Buddhism with microblog", CCTV.com English, July 3, 2012.
  4. ↑ Tang Yuankai, "New Tech Promotes an Old Religion", China Today, March 14, 2013.
  5. ↑ Ling Haicheng, Buddhism in China (2004), pp. 182-183.
  6. ↑ Master Xuecheng elected president of China's Buddhist association
  7. ↑ Shi, Huikong. Stories of Ven. Master Xuecheng. ISBN 978-7-5047-4151-6.
  8. ↑ "【Stories of Ven. Master Xuecheng】Chapter Three: A Reliable Master across Many Field". http://old.longquanzs.org/eng/index.php. External link in |website= (help)

External links

Buddhist titles
Preceded by
Chuan Yin		 Venerable Master of the Buddhist Association of China
2015 - 		Incumbent
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