The Development of Ch’an and Martial Medicine in the Yonghua Hall of the Shaolin Temple
Translator’s Note: There are thousands of Ch’an Buddhist temples all over China with many advocating the practice of seated meditation, martial arts practice (armed and unarmed) and the study of TCM. A few are officially directly linked to the famous Shaolin Temple (situated on Song Mountain in Henan) - but the vast majority are not. This fact demonstrates that the practice of meditation, martial arts and medicine is a general Chinese cultural trait and is not limited to the Shaolin Temple. Indeed, the practice of health-generating and spiritualised martial arts existed long before Indian Buddhism entered China at sometime between 100 BCE – 100 CE and is a defining aspect of both Confucianism and Daoism – China's two indigenous religions. An interesting point to consider is that when the Shaolin Temple was founded in 495 CE – it was a ‘Theravada’ Temple built to accommodate whatever forms of Early Buddhism were prominent at this time and which were still being transmitted from India. From the content of the Pali Suttas, it is clear that the historical Buddha did not tolerate the practice of martial arts in his community and that seated meditation was the central practice. Prior to him leaving home, however, the Buddha, as a high caste Hindu, was trained in Indian martial arts – as were many of his disciples who had also given-up their lay-life. Many were also expert in Yoga and Ayurvedic Medicine, although the Vinaya Discipline in the Pali Canon tends to forbid many types of medicine (as ‘intoxicants’) but does allow rancid cow’s urine (pūti-mutta-bhesajja) to be used for a number of purposes. The Buddha also made it clear that it is the ‘Dhamma’ that is the central point of his teaching and not the Vinaya – which is a vehicle for achieving Dhamma.
Although the Vinaya is quite rightly strict, it must also adjust to serve the times, and even the mighty Theravada School does permit martial arts practice (in Thailand and Burma, for instance), as well as medicinal study! Bodhidharma came to China in 520 CE, bringing with him the Mahayana ‘Dhyana’ teaching – but this approach merely re-emphasised the seated meditation found within Early Buddhism.Bodhidharma introduced certain Yoga practices to the monastics of the Shaolin Temple and apparently converted the temple from the ‘Theravada’ to the ‘Mahayana’ Dhyana which became known as ‘Ch’an’ in China. The Fifth Chinese Ch’an Patriarch – Hongren – is said to have developed a proper and complete ‘Chinese’ gongfu system premised upon Bodhidharma’s breathing and stretching methods and China’s martial arts associated with Confucian and Daoist practice. All this was integrated together by Hongren’s extensive body conditioning experienced during the hard physical labour he performed in personally building a temple by hand! Moreover, although this essay explores the Shaolin monastic experience, throughout China there exists hundreds of thousands of family martial arts lineages (far more than are known in the West) - all of which have their own recorded traditions of both lay and monastic ancestors associated with all kinds of temples, holy places and divine locations, etc. This reality is by no means limited to Buddhism.
Master Xu Yun [虛雲] (1840-1959) is our root spiritual Buddhist master for our Chinese family traditions. This is the basis ‘Caodong’ Ch’an Buddhist lineage we uphold. Our Daoist lineage is twofold and includes the Hong Kong Daoist God tradition associated with – Wong Tai Sin (黃大仙) – and the Qianfeng School of Beijing currently under the Guardianship of Master Zhao Ming Wang (赵明旺). As for the Confucian aspect of our family traditions, this is represented by a veneration for education, the maintenance of law and order and assurance of justice operating throughout society. We also practice the ‘longsword’ as part of our family gongfu tradition, whilst part of the ‘qigong’ exercise regime involves the concentrated ‘Drawing of the Bow’! All of this contributes to the rich martial and spiritual history of China! ACW (19.6.2022)
Brief History of Chinese Ch’an
The Chinese term ‘禅’ (Chan) is a Chinese transliteration of a Sanskrit (Indian) term. The full and original Sanskrit term is ‘Dhyana’ (禅那 - Chan Na) which refers to the state of ‘contemplation’ and the practice of ‘maintaining’ the state of concentration. This refers to the Buddhist practices of ‘quietening the mind’ (静虑 - Jing Tu) and the generation of ‘mindfulness’ (思维修 - Si Wei Xiu), etc. Generally, this practice involves the quietening (and ‘stilling’) of the surface mind by focusing the concentration upon a suitable Buddhist meditation method, so that the underlying empty mind ground becomes both apparent and fully perceived. Therefore, the practice of Dhyana involves both the ‘stilling’ and ‘contemplation’ of the empty essence of the mind, a process which makes apparent the inherent wisdom of the Buddha as expressed throughout his many teachings. Originally, the practice of ‘Dhyana’ was commonplace throughout ancient India and was the central aspect of many of the Buddhist Sects that developed. Within China, however, the ‘Dhyana’ became shortened to ‘Ch’an’ and refers to the ‘mind’, the ‘contemplation’ of the mind, the ‘realisation’ of the mind and the manifestation of ‘enlightened’ thought and action in everyday life! In the context of Ch’an Dialogue – the term ‘Ch’an’ refers to the both the ‘enlightening’ function of the Master and the ‘achieving’ of enlightenment by the enquiring disciple (that is, the ‘turning’ of the mind at its deepest level so that the ‘inversion’ of reality immediately ‘ceases’ and reality re-establishes itself). Ch’an also refers to any ‘action’ (or ‘non-action’) that emerges from (and represents) the ‘empty mind ground’. In other words, the term ‘Ch’an’ can refer to any aspect of the Buddhist developmental path from delusion to enlightenment – from the ‘inverted’ to the ‘non-inverted’.
Although Chinese Ch’an Buddhism was passed from India to China by Bodhidharma (达摩 - Damo), after thousands of years of development, Chinese Ch’an Buddhism must now be considered ‘distinct’ from the Indian Dhyana Buddhism from which it originally emerged. The Chinese people have integrated Indian ‘Dhyana’ Buddhism with their native ‘Confucian’ cultural identity to develop what is today referred to as ‘Chinese Ch’an Buddhism’! This type of Buddhism, although undoubtedly ‘Indian’ in origination, is now thoroughly ‘Chinese’ in culture and outlook. Ch’an Dialogues, for instance, are structured very similar to the Confucian Classic texts – despite performing a slightly different role. Where Confucius teaches his students to give-up bad behaviour and correctly ‘conform’ to the ancient, ritualistic forms of expected social behaviour – the Ch’an Masters teach their disciples how to give-up deluded thought and ‘conform’ with the empty mind ground. This is how Chinese Ch’an departs from the vehicle of Indian Buddhism. These cultural differences were later compounded by the integration of ‘Daoist’ (道 - Dao) thought and practice – a process that generated yet another layer of distinctly ‘Chinese’ culture and understanding within Chinese China Buddhism.
Whereas the teaching of Bodhidharma emphasises the Dharma-practice of achieving and maintaining a ‘Peaceful Mind’ (安心 - An Xin), the Fourth Patriarch of Chinese Ch’an Buddhism - ‘Daoxin’ (道信) added to Bodhidharma’s concept of ‘Peace of Mind’ his own emphasis upon the need of disciple to achieve a ‘Singleness of Mind’ – known as ‘Holding Oneness Meditation Method’ (守一禅法 - Shou Yi Ch’an Fa). This is how the mind is ‘stilled’ so that the student can achieve the ‘peace’ inherent within the ‘empty mind ground’ - as taught within Chinese Ch’an Buddhism. This is achieved by maintaining a constant ‘awareness’ (观 - Guan) of the processes of the mind and body (noting the surface ‘changes’ whilst ‘penetrating’ through this barrier and ‘realising’ the underlying ‘empty’ essence). The Great Master (大师 - Da Shi) Daoxin taught the ‘Dao of Straightforward Entry into the Peaceful Mind’ (入道安心要方便 - Ru Dao An Xin Yao Fang Bian) and was followed by the Fifth Chinese Patriarch of Ch’an - the Great Master ‘Hongren’ (弘忍) - who built on Daoxin’s method with his work entitled the ‘Essentials of Cultivating the Mind Treatise’ (修心要论 - Xiu Xin Yao Lun). Hongren explained how the mind must be ‘guarded’ (and the body ‘relaxed’) so that the stream of thoughts can be ‘stilled’ through the conscious regulation of the breath (which must be deep, continuous and natural).
Hongren taught that the essence of the mind cannot be limited to the inside, the outside or the middle – and cannot be found through a one-sided attachment to inside, the outside or the middle. In other words, the essence of the mind cannot be found only in any one of these locations and must be sought in ALL locations! A practitioner must enter and observe the continuous stream of karma-produced thought patterns – and ‘perceive’ the gaps that exist between the individual thoughts. Indeed, like an ancient river, the flow of karma-created thoughts and actions continues without end causing all kinds of suffering in the mind, body and environment! The only way to stop this suffering is to STOP this flow of conditioned thoughts and actions! That is to ‘still’ the mind and bring the body to a disciplined halt. Interestingly, the thinking of Daoxin and Hongren conforms exactly to the Daoist teachings of the Lao-Zhuang (老庄) tradition – particularly the concept of ‘守静笃’ (Shou Jing Du) - or ‘Holding to Stillness to Generate Honesty’. This is why the outer structure of Chinese Ch’an Buddhism is ‘Confucian’ in nature, whilst many of the inner methods used by Ch’an Buddhist Masters are ‘Daoist’ in nature!
Furthermore, although Bodhidharma is believed to have brought various Indian Yoga-techniques (involving breathing and stretching) to China. It was Hongren who is accredited with adding to this the ‘first’ distinctly ‘Chinese’ martial art associated with the Shaolin Temple. It is said that the Fifth Patriarch – Hongren - was personally involved in the construction of Dongshan (东山) Temple (寺 - Si). The ancient records state that over a long period of time, Great Master Hongren would climb-up and walk-down the mountain continuously carrying water or moving heavy rocks! Due to the all-round physical fitness Hongren developed, (together with the accompanying calmness and endurance of mind), he gradually formulated a very effective ‘Chinese’ martial art (拳法 - Quan Fa). This was named the ‘Fifth Patriarch Fist’ (五祖拳 - Wu Zu Quan) martial system. This history is preserved in the ‘Fifth Patriarch’ (五祖 - Wu Zu) Temple where there exists a sixteen-volume book entitled the ‘Fifth Patriarch Fist Manual’ (五祖拳谱 - Wu Zu Quan Pu) - which contains a complete explanation of this combined ‘internal’ (内 - Nei) and ‘external’ (外 - Wai) Chinese martial system. The Fifth Patriarch could not only sit in meditation for hours without moving a muscle – he could also exercise his muscles continuously during physical labour (farming) in the fields, whilst he encouraged his disciples to keep fit and strong through doing the same whilst continuously climbing up and down the mountain fetching water and gathering firewood. Hongren taught that whether the physical body is ‘still’ (as in seated meditation) or ‘moving’ (whilst performing physical exercise and labour) - the mind should be ‘still’ and never be allowed to ‘move’. The disciples were required to plough the fields and fetch water and wood. This general effort kept their bodies fit and allow the mind to be ‘strengthened’ in its concentrative abilities. This was extended into the ‘Form’ practice associated with Chinese martial arts – with the ‘Forms’ being comprised with combinations of punching, kicking, blocking, dodging, evading, stepping and jumping, etc.
The mind must be both ‘still’ and ‘all-embracing’ so that the physical body and environment appear to manifest within it. The Fifth Patriarch Hongren laid the foundation for what would become the ‘Shaolin System’ of Chinese Ch’an Buddhist practice! More to the point, Hongren may well have been the inspiration behind the general association of Chinese martial arts practice and Chinese Ch’an Buddhist practice seen in thousands of temples across China and throughout multitudes of lay families! This is how Chinese Ch’an Buddhism encourages both physical and psychological health. Although the martial systems contain obviously ‘deadly’ physical techniques – the point of their practice is not to perpetuate warfare – but to encourage health-granting exercise! Whilst using a central Indian meditation technique – the Confucian and Daoist aspects of cultivating ‘virtue’ (德 - De) through psychological and physical discipline (which in China has involved Martial arts practice for thousands of years). Within the Chinese spiritual traditions, practicing the physical techniques of martial arts does not contradict the imperative to prefer (or maintain) ‘peace’ within the mind, body and environment.
The ‘Thicket of Trees’ (丛林 - Cong Lin) Sangha is yet again another development found within the Chinese Ch’an Buddhist tradition. The twenty-Eighth Indian (and ‘First’ Chinese) Patriarch Bodhidharma – and the Second Chinese Patriarch – the Great Master ‘Huike’ (慧可), both wandered from place to place to beg for food, whilst adhering to the twelve (Mahayana) ‘Dhutaguṇa’ (头陀 - Toutuo) ascetic vows. This is a convention found within pure Indian Buddhist practice. A Buddhist ascetic can sit under a tree (at its root) and make a temporary grass shelter. Each Buddhist monk possesses a robe and bowl and walks from place to place leaving no evidence of his (or her) presence. Such a Buddhist monk leaves no ‘track’. This tradition was changed by the Fourth (Chinese) Patriarch – Daoxin – who abandoned this wandering lifestyle and settled-down. He built a permanent Meditation Hall (道场 - Dao Chang) - or ‘Way Cultivation Place’ - on the ‘Twin Peak’ (双峰 - Shuang Feng) Mountain (山 - Shan). This is where the Ch’an tradition started to grow in popularity as Daoxin gathered well-over a hundred eminent monks around him whilst the place became very famous in its heyday! The Fifth (Chinese) Patriarch – Hongren - developed a more vigorous Ch’an technique premised upon the basis of the Fourth (Chinese) Patriarch’s methodology. He proposed that Buddhist monks should stay away from the hustle and bustle of the world, cultivate their nature (性 - Xing) in the mountains, refrain from secular affairs, live without possessions, and retain a peaceful mind. The monks should be self-reliant through their own hard work and solve all the problems related to eating and gaining shelter through developing habits of manual labour. This is why the Chinese Ch’an Buddhist (Ordained) Sangha advocates self-reliance and does not rely on the support of (lay) believers.
The Chinese term ‘禅’ (Chan) is a Chinese transliteration of a Sanskrit (Indian) term. The full and original Sanskrit term is ‘Dhyana’ (禅那 - Chan Na) which refers to the state of ‘contemplation’ and the practice of ‘maintaining’ the state of concentration. This refers to the Buddhist practices of ‘quietening the mind’ (静虑 - Jing Tu) and the generation of ‘mindfulness’ (思维修 - Si Wei Xiu), etc. Generally, this practice involves the quietening (and ‘stilling’) of the surface mind by focusing the concentration upon a suitable Buddhist meditation method, so that the underlying empty mind ground becomes both apparent and fully perceived. Therefore, the practice of Dhyana involves both the ‘stilling’ and ‘contemplation’ of the empty essence of the mind, a process which makes apparent the inherent wisdom of the Buddha as expressed throughout his many teachings. Originally, the practice of ‘Dhyana’ was commonplace throughout ancient India and was the central aspect of many of the Buddhist Sects that developed. Within China, however, the ‘Dhyana’ became shortened to ‘Ch’an’ and refers to the ‘mind’, the ‘contemplation’ of the mind, the ‘realisation’ of the mind and the manifestation of ‘enlightened’ thought and action in everyday life! In the context of Ch’an Dialogue – the term ‘Ch’an’ refers to the both the ‘enlightening’ function of the Master and the ‘achieving’ of enlightenment by the enquiring disciple (that is, the ‘turning’ of the mind at its deepest level so that the ‘inversion’ of reality immediately ‘ceases’ and reality re-establishes itself). Ch’an also refers to any ‘action’ (or ‘non-action’) that emerges from (and represents) the ‘empty mind ground’. In other words, the term ‘Ch’an’ can refer to any aspect of the Buddhist developmental path from delusion to enlightenment – from the ‘inverted’ to the ‘non-inverted’.
Although Chinese Ch’an Buddhism was passed from India to China by Bodhidharma (达摩 - Damo), after thousands of years of development, Chinese Ch’an Buddhism must now be considered ‘distinct’ from the Indian Dhyana Buddhism from which it originally emerged. The Chinese people have integrated Indian ‘Dhyana’ Buddhism with their native ‘Confucian’ cultural identity to develop what is today referred to as ‘Chinese Ch’an Buddhism’! This type of Buddhism, although undoubtedly ‘Indian’ in origination, is now thoroughly ‘Chinese’ in culture and outlook. Ch’an Dialogues, for instance, are structured very similar to the Confucian Classic texts – despite performing a slightly different role. Where Confucius teaches his students to give-up bad behaviour and correctly ‘conform’ to the ancient, ritualistic forms of expected social behaviour – the Ch’an Masters teach their disciples how to give-up deluded thought and ‘conform’ with the empty mind ground. This is how Chinese Ch’an departs from the vehicle of Indian Buddhism. These cultural differences were later compounded by the integration of ‘Daoist’ (道 - Dao) thought and practice – a process that generated yet another layer of distinctly ‘Chinese’ culture and understanding within Chinese China Buddhism.
Whereas the teaching of Bodhidharma emphasises the Dharma-practice of achieving and maintaining a ‘Peaceful Mind’ (安心 - An Xin), the Fourth Patriarch of Chinese Ch’an Buddhism - ‘Daoxin’ (道信) added to Bodhidharma’s concept of ‘Peace of Mind’ his own emphasis upon the need of disciple to achieve a ‘Singleness of Mind’ – known as ‘Holding Oneness Meditation Method’ (守一禅法 - Shou Yi Ch’an Fa). This is how the mind is ‘stilled’ so that the student can achieve the ‘peace’ inherent within the ‘empty mind ground’ - as taught within Chinese Ch’an Buddhism. This is achieved by maintaining a constant ‘awareness’ (观 - Guan) of the processes of the mind and body (noting the surface ‘changes’ whilst ‘penetrating’ through this barrier and ‘realising’ the underlying ‘empty’ essence). The Great Master (大师 - Da Shi) Daoxin taught the ‘Dao of Straightforward Entry into the Peaceful Mind’ (入道安心要方便 - Ru Dao An Xin Yao Fang Bian) and was followed by the Fifth Chinese Patriarch of Ch’an - the Great Master ‘Hongren’ (弘忍) - who built on Daoxin’s method with his work entitled the ‘Essentials of Cultivating the Mind Treatise’ (修心要论 - Xiu Xin Yao Lun). Hongren explained how the mind must be ‘guarded’ (and the body ‘relaxed’) so that the stream of thoughts can be ‘stilled’ through the conscious regulation of the breath (which must be deep, continuous and natural).
Hongren taught that the essence of the mind cannot be limited to the inside, the outside or the middle – and cannot be found through a one-sided attachment to inside, the outside or the middle. In other words, the essence of the mind cannot be found only in any one of these locations and must be sought in ALL locations! A practitioner must enter and observe the continuous stream of karma-produced thought patterns – and ‘perceive’ the gaps that exist between the individual thoughts. Indeed, like an ancient river, the flow of karma-created thoughts and actions continues without end causing all kinds of suffering in the mind, body and environment! The only way to stop this suffering is to STOP this flow of conditioned thoughts and actions! That is to ‘still’ the mind and bring the body to a disciplined halt. Interestingly, the thinking of Daoxin and Hongren conforms exactly to the Daoist teachings of the Lao-Zhuang (老庄) tradition – particularly the concept of ‘守静笃’ (Shou Jing Du) - or ‘Holding to Stillness to Generate Honesty’. This is why the outer structure of Chinese Ch’an Buddhism is ‘Confucian’ in nature, whilst many of the inner methods used by Ch’an Buddhist Masters are ‘Daoist’ in nature!
Furthermore, although Bodhidharma is believed to have brought various Indian Yoga-techniques (involving breathing and stretching) to China. It was Hongren who is accredited with adding to this the ‘first’ distinctly ‘Chinese’ martial art associated with the Shaolin Temple. It is said that the Fifth Patriarch – Hongren - was personally involved in the construction of Dongshan (东山) Temple (寺 - Si). The ancient records state that over a long period of time, Great Master Hongren would climb-up and walk-down the mountain continuously carrying water or moving heavy rocks! Due to the all-round physical fitness Hongren developed, (together with the accompanying calmness and endurance of mind), he gradually formulated a very effective ‘Chinese’ martial art (拳法 - Quan Fa). This was named the ‘Fifth Patriarch Fist’ (五祖拳 - Wu Zu Quan) martial system. This history is preserved in the ‘Fifth Patriarch’ (五祖 - Wu Zu) Temple where there exists a sixteen-volume book entitled the ‘Fifth Patriarch Fist Manual’ (五祖拳谱 - Wu Zu Quan Pu) - which contains a complete explanation of this combined ‘internal’ (内 - Nei) and ‘external’ (外 - Wai) Chinese martial system. The Fifth Patriarch could not only sit in meditation for hours without moving a muscle – he could also exercise his muscles continuously during physical labour (farming) in the fields, whilst he encouraged his disciples to keep fit and strong through doing the same whilst continuously climbing up and down the mountain fetching water and gathering firewood. Hongren taught that whether the physical body is ‘still’ (as in seated meditation) or ‘moving’ (whilst performing physical exercise and labour) - the mind should be ‘still’ and never be allowed to ‘move’. The disciples were required to plough the fields and fetch water and wood. This general effort kept their bodies fit and allow the mind to be ‘strengthened’ in its concentrative abilities. This was extended into the ‘Form’ practice associated with Chinese martial arts – with the ‘Forms’ being comprised with combinations of punching, kicking, blocking, dodging, evading, stepping and jumping, etc.
The mind must be both ‘still’ and ‘all-embracing’ so that the physical body and environment appear to manifest within it. The Fifth Patriarch Hongren laid the foundation for what would become the ‘Shaolin System’ of Chinese Ch’an Buddhist practice! More to the point, Hongren may well have been the inspiration behind the general association of Chinese martial arts practice and Chinese Ch’an Buddhist practice seen in thousands of temples across China and throughout multitudes of lay families! This is how Chinese Ch’an Buddhism encourages both physical and psychological health. Although the martial systems contain obviously ‘deadly’ physical techniques – the point of their practice is not to perpetuate warfare – but to encourage health-granting exercise! Whilst using a central Indian meditation technique – the Confucian and Daoist aspects of cultivating ‘virtue’ (德 - De) through psychological and physical discipline (which in China has involved Martial arts practice for thousands of years). Within the Chinese spiritual traditions, practicing the physical techniques of martial arts does not contradict the imperative to prefer (or maintain) ‘peace’ within the mind, body and environment.
The ‘Thicket of Trees’ (丛林 - Cong Lin) Sangha is yet again another development found within the Chinese Ch’an Buddhist tradition. The twenty-Eighth Indian (and ‘First’ Chinese) Patriarch Bodhidharma – and the Second Chinese Patriarch – the Great Master ‘Huike’ (慧可), both wandered from place to place to beg for food, whilst adhering to the twelve (Mahayana) ‘Dhutaguṇa’ (头陀 - Toutuo) ascetic vows. This is a convention found within pure Indian Buddhist practice. A Buddhist ascetic can sit under a tree (at its root) and make a temporary grass shelter. Each Buddhist monk possesses a robe and bowl and walks from place to place leaving no evidence of his (or her) presence. Such a Buddhist monk leaves no ‘track’. This tradition was changed by the Fourth (Chinese) Patriarch – Daoxin – who abandoned this wandering lifestyle and settled-down. He built a permanent Meditation Hall (道场 - Dao Chang) - or ‘Way Cultivation Place’ - on the ‘Twin Peak’ (双峰 - Shuang Feng) Mountain (山 - Shan). This is where the Ch’an tradition started to grow in popularity as Daoxin gathered well-over a hundred eminent monks around him whilst the place became very famous in its heyday! The Fifth (Chinese) Patriarch – Hongren - developed a more vigorous Ch’an technique premised upon the basis of the Fourth (Chinese) Patriarch’s methodology. He proposed that Buddhist monks should stay away from the hustle and bustle of the world, cultivate their nature (性 - Xing) in the mountains, refrain from secular affairs, live without possessions, and retain a peaceful mind. The monks should be self-reliant through their own hard work and solve all the problems related to eating and gaining shelter through developing habits of manual labour. This is why the Chinese Ch’an Buddhist (Ordained) Sangha advocates self-reliance and does not rely on the support of (lay) believers.
Caodong (曹洞) Sect and Shaolin (少林) Temple
The Shaolin Temple was built in 495 CE, that is, the nineteenth year of the reign of the Emperor Taihe (太和) during the Northern Wei Dynasty. The Indian Buddhist monk Batou (跋陀) came to the Central Plains from the Western Regions. Due to his profound Buddhist understanding and teachings, Emperor Xiaowen (孝文) of the Northern Wei Dynasty respected (and believed in) him very much. He built the Shaolin Temple in the Shaoshi (少室) Mountains and appointed him as the ‘Head Monk’ (住持 - Zhuchi). Ba Tuo taught the Theravada ‘Jhana’ method in the original Shaolin Temple, and his disciples - represented by Huiguang (慧光) and Sengchou (僧稠) - continued to teach his Dharma in the Shaolin Temple.
During the reign of Emperor Wu (武) of the Southern ‘Liang’ Dynasty (520-527 CE) - Bodhidharma arrived in China from India. His meeting with Emperor Wu did not go according to plan as Bodhidharma did not practice (or explain) the contemplative method of the Theravada School familiar in China at the time. Instead, Bodhidharma left the Liang territory, crossed the river on a raft constructed of reeds, and entered the territory of the Northern Wei Dynasty. He climbed the mountain to the Northern ‘Wuru’ (五乳) Peak, and sat in the temple there, ‘facing’ a wall for nine-years. During the process of Shaolin teaching, Bodhidharma received and instructed his disciples Huike, Daoyu (道育) and many others – using the Mahayana ‘Dhyana’ method. Bodhidharma's teaching did not rely upon words but emphasised the ‘wall-gazing’ (壁观 - Bi Guan) method – whereby the mind is ‘stilled’ and becomes both ‘expansive’ and ‘all-embracing’ - like the surface of a broad and wide wall viewed by a mind free of dualistic discrimination. This approach sought to re-discover the original enlightenment experience of the historical (Indian) Buddha BEFORE his enlightened mind formulated and expressed the Buddhist Sutras! This is why this form of Buddhist self-cultivation is not dependent upon words and sentences in its initial (formulative) stage – and why Chinese Ch’an Masters studied ALL Sutras following their enlightenment – understanding every single word and sentence uttered by the Buddha! The most important principle is to put the Buddhist principles into direct practice. Bodhidharma believed that as long as disciples can cut off love and hatred, eradicate pain and pleasure, stop greed and craving, adjust themselves to circumstances, penetrate inaction, act according to the Dharma, manifest reason, enter the Dao and eventually become a Buddha. Bodhidharma is known as the First (Chinese) Patriarch of Ch’an - whilst the Shaolin Temple has become known as the birthplace of Chinese Ch’an Buddhism!
Although the early Patriarchs of the Chinese Ch’an School did not teach directly in the Shaolin Temple, there were a number of outstanding Ch’an Masters associated with the Shaolin Temple during the past dynasties. For example, in the early Tang Dynasty, there lived the Great Master Faru (法如) who was a disciple of the Fifth Patriarch Hongren. He lived in Shaolin Temple for six years and taught the Dharma for three years. He was known as the leader of the Northern Ch’an School and was also honoured as the Sixth Patriarch of that lineage. During the middle Tang Dynasty there was Ch’an Master Weikuan (惟宽), at the end of the Northern Wei Dynasty there was Ch’an Master (禅师) Huichu (惠初), whilst during the Jin Dynasty there was Ch’an Masters ‘Jiaoheng’ (志隆), ‘Rufeng’ (乳峰) and ‘Fuan’ (复庵). During the beginning of the Yuan Dynasty, the well-known Ch’an Master Fuyu (福裕) was the ‘Head Monk’ (住持 - Zhuchi) of the Shaolin Temple. It was during this time that the ‘Caodong’ (曹洞) lineage of Ch’an Buddhism became the preferred and defining transmission vehicle (家风 - Jia Feng) - literally ‘family breeze’ - of the martial temple. Ch’an Master Fuyu lived during the early Yuan Dynasty, and his teacher was the Caodong Lineage Inheritor – Ch'an Master Wansong Xingxiu (万松行秀). Master Fuyu ‘inherited’ the Caodong Dharma from Wansong Xingxiu and taught this lineage at the Shaolin Temple. The Yuan Emperor – Kublai Khan – appointed Master Fuyu as the ‘Head Monk’ (住持 - Zhu Chi) of the Shaolin Temple in 1245 CE (乙巳年 - Yi Si Nian). Later, he was awarded the post of President of the provincial capital – as well as the general leader of Buddhism throughout the country. As the Generational Inheritor of the Caodong Lineage, Ch’an Master Fuyu was also recognised as the national leader of all lineages of Chinese Ch’an Buddhism. This is how the ‘Caodong’ Lineage of Chinese Ch’an Buddhism became pre-eminent throughout China!
During his time as ‘Head Monk’ (住持 - Zhu Chi), Ch’an Master Fuyu spent many hours sat meditating in the small (sparse) room set aside for such purposes. During these times, although his mind was ‘empty’ and ‘all-embracing’ - the natural emerging ‘wisdom’ facilitated the development of many progressive and innovative ideas that were then explained to the other monks and lay people in and around the temple – and put into action. Through this procedure, Ch’an Master Fuyu had the parts of the monastery previously damaged through warfare - completely renovated and re-built! Ch’an Master Fuyu also composed a seventy-character ‘Blessing’ (福 - Fu) poem dedicated to the ‘Founding Patriarch’ (始祖 - Shi Zu) and which records the genealogical record of all the Great Ch’an Masters that followed the twenty-eight Indian and six Chinese Patriarchs – all considered prominent ‘Ancestors’ in their own right! Ch’an Master Fuyu also clearly formulated the Shaolin Temple methodology of combining seated Ch’an meditation, profound and complex martial arts self-cultivation (武修 - Wu Xiu). An attained ‘still’ mind is a) permanently established through self-cultivation, which then b) ‘expands’ to encompass the Ten Directions (jumping from the hundred-foot pole). Whether or not the physical body is at ‘rest’ or involved in structured ‘movement’ – the ‘still’ surface mind is continuously in communion with the realised (underlying) empty mind ground and remains thoroughly ‘undisturbed’ by external (changing) conditions. Therefore, Ch’an Master Fuyu not only fully established the ‘Caodong’ Lineage within the everyday culture of the Shaolin Temple – he also generated tremendous public interest in the traditions of the Shaolin Temple – and the Shaolin Temple became famous throughout the country! Although there were thousands of Ch’an Buddhist temples spread throughout China practicing seated meditation, herbal medicine and martial arts practice, the Shaolin Temple became the most famous of them all and became something of a blueprint for what a well-functioning ‘martial’ Ch’an temple should be like!
During the end of the eighteenth year of reign of Ming emperor Wanli (1590) - an imperial edict declared the monk ‘Dao Gong’ (道公) to be ‘Head Monk’ (住持 - Zhuchi) of Shaolin Temple.
The Founding of Yonghua (永化) Hall of the Shaolin Temple
The Chinese name ‘永化’ (Yong Hua) translates as ‘Eternal Transformation’. Therefore, the ‘Yonghua’ Hall describes a sacred space dedicated to ‘eternal transformation’ with regard to spiritual and physical self-cultivation. During the Ming Dynasty, the Caodong Generational Lineage Inheritor – Grand Master Wuyan Zhengdao (无言正道) [1547-1623] - ‘Dao Gong’ (道公) - was appointed ‘Head Monk’ (住持 - Zhuchi) of the Shaolin Temple (in 1592) by the Wanli Emperor himself! It was this ‘Head Monk’ who founded the ‘Yonghua’ Hall in the Shaolin Temple. Master Wuyan Zhengdao was a native of the Hongdu area of Jiangxi province. He was born into the ‘Hu’ (胡) surname clan, during the reign of the Ming Emperor ‘Jiajing’ (嘉靖) in the ‘Ding Wei’ (丁未) year – or the 44th year of the repeating sixty-year cyclic calendar that defines the traditional ‘lunar’ dating system associated with Old China.
The Shaolin Temple was built in 495 CE, that is, the nineteenth year of the reign of the Emperor Taihe (太和) during the Northern Wei Dynasty. The Indian Buddhist monk Batou (跋陀) came to the Central Plains from the Western Regions. Due to his profound Buddhist understanding and teachings, Emperor Xiaowen (孝文) of the Northern Wei Dynasty respected (and believed in) him very much. He built the Shaolin Temple in the Shaoshi (少室) Mountains and appointed him as the ‘Head Monk’ (住持 - Zhuchi). Ba Tuo taught the Theravada ‘Jhana’ method in the original Shaolin Temple, and his disciples - represented by Huiguang (慧光) and Sengchou (僧稠) - continued to teach his Dharma in the Shaolin Temple.
During the reign of Emperor Wu (武) of the Southern ‘Liang’ Dynasty (520-527 CE) - Bodhidharma arrived in China from India. His meeting with Emperor Wu did not go according to plan as Bodhidharma did not practice (or explain) the contemplative method of the Theravada School familiar in China at the time. Instead, Bodhidharma left the Liang territory, crossed the river on a raft constructed of reeds, and entered the territory of the Northern Wei Dynasty. He climbed the mountain to the Northern ‘Wuru’ (五乳) Peak, and sat in the temple there, ‘facing’ a wall for nine-years. During the process of Shaolin teaching, Bodhidharma received and instructed his disciples Huike, Daoyu (道育) and many others – using the Mahayana ‘Dhyana’ method. Bodhidharma's teaching did not rely upon words but emphasised the ‘wall-gazing’ (壁观 - Bi Guan) method – whereby the mind is ‘stilled’ and becomes both ‘expansive’ and ‘all-embracing’ - like the surface of a broad and wide wall viewed by a mind free of dualistic discrimination. This approach sought to re-discover the original enlightenment experience of the historical (Indian) Buddha BEFORE his enlightened mind formulated and expressed the Buddhist Sutras! This is why this form of Buddhist self-cultivation is not dependent upon words and sentences in its initial (formulative) stage – and why Chinese Ch’an Masters studied ALL Sutras following their enlightenment – understanding every single word and sentence uttered by the Buddha! The most important principle is to put the Buddhist principles into direct practice. Bodhidharma believed that as long as disciples can cut off love and hatred, eradicate pain and pleasure, stop greed and craving, adjust themselves to circumstances, penetrate inaction, act according to the Dharma, manifest reason, enter the Dao and eventually become a Buddha. Bodhidharma is known as the First (Chinese) Patriarch of Ch’an - whilst the Shaolin Temple has become known as the birthplace of Chinese Ch’an Buddhism!
Although the early Patriarchs of the Chinese Ch’an School did not teach directly in the Shaolin Temple, there were a number of outstanding Ch’an Masters associated with the Shaolin Temple during the past dynasties. For example, in the early Tang Dynasty, there lived the Great Master Faru (法如) who was a disciple of the Fifth Patriarch Hongren. He lived in Shaolin Temple for six years and taught the Dharma for three years. He was known as the leader of the Northern Ch’an School and was also honoured as the Sixth Patriarch of that lineage. During the middle Tang Dynasty there was Ch’an Master Weikuan (惟宽), at the end of the Northern Wei Dynasty there was Ch’an Master (禅师) Huichu (惠初), whilst during the Jin Dynasty there was Ch’an Masters ‘Jiaoheng’ (志隆), ‘Rufeng’ (乳峰) and ‘Fuan’ (复庵). During the beginning of the Yuan Dynasty, the well-known Ch’an Master Fuyu (福裕) was the ‘Head Monk’ (住持 - Zhuchi) of the Shaolin Temple. It was during this time that the ‘Caodong’ (曹洞) lineage of Ch’an Buddhism became the preferred and defining transmission vehicle (家风 - Jia Feng) - literally ‘family breeze’ - of the martial temple. Ch’an Master Fuyu lived during the early Yuan Dynasty, and his teacher was the Caodong Lineage Inheritor – Ch'an Master Wansong Xingxiu (万松行秀). Master Fuyu ‘inherited’ the Caodong Dharma from Wansong Xingxiu and taught this lineage at the Shaolin Temple. The Yuan Emperor – Kublai Khan – appointed Master Fuyu as the ‘Head Monk’ (住持 - Zhu Chi) of the Shaolin Temple in 1245 CE (乙巳年 - Yi Si Nian). Later, he was awarded the post of President of the provincial capital – as well as the general leader of Buddhism throughout the country. As the Generational Inheritor of the Caodong Lineage, Ch’an Master Fuyu was also recognised as the national leader of all lineages of Chinese Ch’an Buddhism. This is how the ‘Caodong’ Lineage of Chinese Ch’an Buddhism became pre-eminent throughout China!
During his time as ‘Head Monk’ (住持 - Zhu Chi), Ch’an Master Fuyu spent many hours sat meditating in the small (sparse) room set aside for such purposes. During these times, although his mind was ‘empty’ and ‘all-embracing’ - the natural emerging ‘wisdom’ facilitated the development of many progressive and innovative ideas that were then explained to the other monks and lay people in and around the temple – and put into action. Through this procedure, Ch’an Master Fuyu had the parts of the monastery previously damaged through warfare - completely renovated and re-built! Ch’an Master Fuyu also composed a seventy-character ‘Blessing’ (福 - Fu) poem dedicated to the ‘Founding Patriarch’ (始祖 - Shi Zu) and which records the genealogical record of all the Great Ch’an Masters that followed the twenty-eight Indian and six Chinese Patriarchs – all considered prominent ‘Ancestors’ in their own right! Ch’an Master Fuyu also clearly formulated the Shaolin Temple methodology of combining seated Ch’an meditation, profound and complex martial arts self-cultivation (武修 - Wu Xiu). An attained ‘still’ mind is a) permanently established through self-cultivation, which then b) ‘expands’ to encompass the Ten Directions (jumping from the hundred-foot pole). Whether or not the physical body is at ‘rest’ or involved in structured ‘movement’ – the ‘still’ surface mind is continuously in communion with the realised (underlying) empty mind ground and remains thoroughly ‘undisturbed’ by external (changing) conditions. Therefore, Ch’an Master Fuyu not only fully established the ‘Caodong’ Lineage within the everyday culture of the Shaolin Temple – he also generated tremendous public interest in the traditions of the Shaolin Temple – and the Shaolin Temple became famous throughout the country! Although there were thousands of Ch’an Buddhist temples spread throughout China practicing seated meditation, herbal medicine and martial arts practice, the Shaolin Temple became the most famous of them all and became something of a blueprint for what a well-functioning ‘martial’ Ch’an temple should be like!
During the end of the eighteenth year of reign of Ming emperor Wanli (1590) - an imperial edict declared the monk ‘Dao Gong’ (道公) to be ‘Head Monk’ (住持 - Zhuchi) of Shaolin Temple.
The Founding of Yonghua (永化) Hall of the Shaolin Temple
The Chinese name ‘永化’ (Yong Hua) translates as ‘Eternal Transformation’. Therefore, the ‘Yonghua’ Hall describes a sacred space dedicated to ‘eternal transformation’ with regard to spiritual and physical self-cultivation. During the Ming Dynasty, the Caodong Generational Lineage Inheritor – Grand Master Wuyan Zhengdao (无言正道) [1547-1623] - ‘Dao Gong’ (道公) - was appointed ‘Head Monk’ (住持 - Zhuchi) of the Shaolin Temple (in 1592) by the Wanli Emperor himself! It was this ‘Head Monk’ who founded the ‘Yonghua’ Hall in the Shaolin Temple. Master Wuyan Zhengdao was a native of the Hongdu area of Jiangxi province. He was born into the ‘Hu’ (胡) surname clan, during the reign of the Ming Emperor ‘Jiajing’ (嘉靖) in the ‘Ding Wei’ (丁未) year – or the 44th year of the repeating sixty-year cyclic calendar that defines the traditional ‘lunar’ dating system associated with Old China.
Translator’s Note: The original author of this Chinese language text made a point of emphasising the traditional aspects of the birthdate of Master Wuyan Zhengdao - assuming a ‘mysterious’ and ‘preordained’ origin! The ‘lunar’ year in China currently stands at ‘4720’ since the first year the Yellow Emperor took the throne (r. 2697–2597 BCE) - meaning this sixty-year cycle has repeated itself almost seventy-nine times to date! Therefore, ‘Ding’ (丁) is a ‘Divine-Sky’ (天 - Tian) ‘Stem’ (干 - Gan) - whilst ‘Wei’ (未) is an ‘Earthly’ (地 - Di) ‘Branch’ (支 - Zhi). The ‘Divine-Sky Stems’ and the ‘Earthly Stems’ are all regulated by the thinking associated with the Yin-Yang (陰陽) School and the ‘Five Phases’ (五行 - Wu Xing) of ‘qi’ (氣) change and transformation. ‘Ding’ (丁) is associated with ‘Yin’ (阴) and the ‘fire’ (火 - Huo) phase of energy transformation, whilst ‘Wei’ (氣) suggests that ‘fire’ emerges from the ‘earth’ - transforming the ‘Yin’ aspects associated with ‘Ding’ (丁) - strengthening the ‘fire’ aspect by making it burn with a greater intensity and magnitude of light! The author implies that the character of Master Wuyan Zhengdao is exactly like this! This is the implicit meaning in this text which is obvious to those born and brought-up within the milieu that is Chinese culture. For the rest of us – an expert explanation is required! ACW (16.6.2022)
This explains why Ch’an Master Wuyan Zhengdao was an excellent practitioner and teacher of the ‘Caodong’ method, a renowned herbalist and healer, as well as a highly skilled and proficient martial artist! Not only was his physical martial skill second to none – but when he was forced to reluctantly demonstrate his ‘self-defence’ ability – he never lost a match! All this began when he came to the Shaolin Temple (during the reign of Ming emperor Wanli [万历]) to train under the guidance of Ch’an Master Huanxiu (幻休)! Although Master Huanxiu attracted hundreds of disciples – it was Master Wuyan Zhengdao who became the most outstanding of all those studying! After Huanxiu passed away (during the eighteenth year of the reign of the Ming Dynasty emperor Wanli – in ‘1590’), Master Zhengdao was elected as the ‘Head Monk’ (住持 - Zhuchi) of the Shaolin Temple by Dengfeng County Magistrate and the monks of the monastery. During the twentieth year of the reign of the Ming Dynasty emperor Wanli – this appointment was ‘confirmed’ by the Wanli emperor himself! Although advocating that the young monastics ‘give-up’ all reliance upon an attachment to the Buddhist Sutras – he himself was demonstrated time and again that he knew, understood and could explain each and every Sutra the Buddha had ever expressed! At this time, there were eight princes who became ordained under Master Zhengdao - namely Yuanbao (圆宝), Yuanhui (圆会), Yuanlin (圆林), Yuanxi (圆壐), Yuanming (圆明), Yuanliang (圆亮) and Yuanpu (圆普).
Among these disciples - Yuanhui and Yuanbao – received the most extensive inheritance. As well as these eight outstanding disciples in the Shaolin Temple, there were also Grand Physicians (太医 - Tai Yi), Imperial Physicians (御医 - Yu Yi), Sages, various talented individuals and many martial arts masters. These people of great virtue (德 - De) all gathered together in the Shaolin Temple – and collectively contributed toward the Shaolin Temple's development of a distinct (and advanced) Ch’an, medical and martial arts theory, culture and practice. Master Wuzhengdao (‘Dao Gong’) presided over the functioning of the Shaolin Temple for thirty-one years - rebuilding the structures, improving the design and style of the temple – and achieving all this whilst placing a strict central emphasis upon strictly adhering to the Vinaya (and ‘Bodhisattva’) Vows whilst diligently practicing seated Ch’an meditation. This is how the Shaolin monks became very respected for their purity of practice, skill at healing and efficiency at martial arts practice. Indeed, the ‘Yonghua’ Hall became recognised as the primary source for this body of advanced knowledge and practice. The ‘Yonghua’ Hall maintained the flourishing culture of meditation, medicine and martial arts practice from the Early Ming Dynasty into the Late Qing Dynasty.
The Modern Development of Ch’an, Martial Arts and Medicine in the ‘Yonghua’ Hall of the Shaolin Temple
By the time of the late Qing Dynasty, the glorious period of Shaolin Temple had come to an end. From that point in time onwards, the Shaolin Temple was constantly suppressed, attacked and destroyed by the ‘Manchu’ invaders, and the unique spiritual and physical culture of the Shaolin Temple was on the verge of being destroyed and lost forever! This explains why the Shaolin Temple became the spiritual and physical centre of the anti-Qing (that is anti ‘Jurchen’ or ‘Manchu’) popular (Han) Chinese peasant uprisings that occurred during the latter Qing Dynasty period. These movements were in a direct response to the Qing Dynastic Authorities continuously oppressing the (Han) Chinese population! During the middle to late Kangxi (康熙) period of the Qing Dynasty, one such (armed) peasant uprising was known as the ‘Oppose the Qing – Restore the Ming’ (反清复明 - Fan Qing Fu Ming) Movement! This was a manifestation of the ethnic (Han) Chinese population organising and militarily opposing the Manchurian (Jurchen) Armies loyal to the ruling Qing Imperial House! Many of these peasant military formations specialised in unarmed martial arts training and the use of traditional Chinese weaponry upon the battlefield – at a time when the Western imperialist powers in China were arming the Qing Imperial House with modern weaponry such as muskets, pistols, rifles, cannon and mortars, etc. Obviously, at various points in history, and at specific times, the Buddhist Masters and monastics (monks and nuns) of the Shaolin Temple in Henan (and the sister temple in Fujian) often served as a focal point for these rebellious movements! On occasion, these very well-educated Shaolin Masters and monastics acted as ‘Generals’ and ‘Officers’ in these Peasant Armies! This involvement also included various folk-religious groups claiming some type of lineage association with the Shaolin Temple tradition.
For example, during the fifth year of the reign of emperor Qianlong of the Qing Dynasty (1740), the Governor of Henan – Yuertu (雅尔图) - recorded in a Memorial, the following information:
‘...One such example involves the monks of the Shaolin Temple, who, in the name of teaching ‘unarmed’ punching and kicking (拳 - Quan) and ‘armed’ (棒 - Bang) stick-fighting martial arts, gather together all kinds of rascals, the wicked and the lawless! The Shaolin Temple sends out its monastics amongst the common people who spread its message of a spiritualised uprising! This method of spreading and encouraging an open ethnic (Han) Chinese rebellion has proven very popular and is difficult to counter!’
Although Qing Imperial Court brutally supressed all Shaolin Temple activities (and oppressed the Buddhist Sangha) the Shaolin Masters adjusted themselves to circumstance (an important principle of Ch’an practice from the old days) and adapted the manner in which they protected, taught and preserved their spiritual medicinal, and martial traditions! This involved Shaolin Buddhist monastics teaching lay people in ‘secret’ the foundations of all Shaolin spiritual, medicinal and martial traditions! This allowed the Shaolin System (and the ‘Caodong’ Ch’an lineage) to spread far and wide throughout Chinese lay society in a manner through which the Qing Imperial Authorities were unable to detect or prevent. This meant that the Shaolin Temple traditions were preserved by switching the emphasis from ‘public’ to ‘secret’ transmission. Part of this transformation involved the Thousand Buddha (千佛 - Qian Gu) Hall (殿 - Dian) of Shaolin Temple which was originally a place for storing, studying and copying the Buddhist Sutras as well as a place for exhibiting important Buddhist statues. It was not a place intended for the practice of martial arts – but following the enhanced persecution of the Qing Dynasty Authorities – Shaolin Masters and Buddhist monastics would gather in the interior of this hall at night and practice the self-defence movements under the cover of darkness!
At present, there are forty-eight deep imprints still visible on the floor of this hall - made by the continuously stamping and stepping feet of the Shaolin Masters (and monks) who practiced their martial arts within the interior of the temple during the Qing Dynasty. Much of the time this involved ‘internal’ self-cultivation (内功 - Nei Gong) and the practice of ‘Mind Intention Control’ (心意把 - Xin Yi Suo) technique. In addition to the Thousand Buddha Hall, the remote lower Courtyard of the Shaolin Temple also become a ‘secret’ place for monks to practice martial arts. Furthermore, due to the oppression of the Qing Imperial Court - which intensified during the end period of the Qing Dynasty - many Shaolin monks fled the Shaolin Temple and practiced martial arts ‘secretly’ whilst living alone in the mountains.
During the many turbulent times, particularly since the late Qing Dynasty, the cultivation of Ch’an and martial medicine in ‘Yonghua’ Hall of Shaolin Temple understandably began to decline. During the eighth year of reign of the Qing emperor Daoguang (道光), the Manchu Imperial Official Linqing (麟庆) visited the Shaolin Temple and was received by the then ‘Head Monk’ (住持 - Zhuchi) - Zhanfeng (湛峰). Linqing discussed the Shaolin martial arts and requested a demonstration. Although the ‘Head Monk’ was reluctant to comply – he was not in a position to refuse this request. After the Shaolin monks demonstrated their martial arts – Linqing declared that he was impressed, and that the high (and good) martial reputation of the Shaolin Temple was very well deserved! After Linqing left the Shaolin Temple, the ‘Head Monk’ Zhan Feng was concerned that the Qing Imperial Authorities would act against the temple and have these ‘expert’ martial monks ‘arrested’ and ‘executed’ to prevent them teaching their martial arts to the common people and inspiring anti-Qing rebellions! Zhan Feng therefore instructed the demonstrating Shaolin monks to ‘disappear’ into the remote mountains and continue their practice in isolation! Amongst these martial arts experts was the Great Master Haifa (海发) - the Thirteenth Generation Lineage Inheritor of ‘Yonghua’ Hall Tradition of Ch’an, Medicine and Martial Arts Self-Cultivation. There was also his disciple ‘Zhanmo’ (湛谟) - the Fourteenth Generation Lineage Inheritor of ‘Yonghua’ Hall Tradition of Ch’an, Medicine and Martial Arts Self-Cultivation. They relocated to the lower courtyard of the ‘Shigou’ (石沟) Temple – which was a remote Dharma-centre associated with the Shaolin Temple – where they continued to practice and teach Ch’an, medicine and martial arts without interference. It was here, that these two Masters took on a five-year old apprentice as a disciple named ‘吴古轮’ (Wu Gulun) - whose Dharma-Name was ‘Ji Qin’ (寂勤). Ji Qin would grow-up to become the Fifteenth Generation Lineage Inheritor of ‘Yonghua’ Hall Tradition of Ch’an, Medicine and Martial Arts Self-Cultivation!
These Shaolin Masters felt that Jiqin was pure in nature and talented in ability, so they taught him everything they had learned throughout their lives, and this included all the self-defence and ‘internal’ mind-body self-cultivation techniques that comprise the ‘Mind Intention Control’ (心意把 - Xin Yi Suo) martial arts system. To ensure that the transmission was ‘complete’ and ‘pure’ - Master Zhanmo instructed Jiqin to travel to the Shaolin Temple in Henan and study under his younger generational disciple named ‘Zhanju’ (湛举). Jiqin then trained very hard and diligently for the next eighteen-years! As the Qing Imperial Authorities were ‘spying’ upon the activities of the Shaolin Temple – they soon discovered the advanced martial arts activities and prepared to act. This prompted the ‘Head Monk’ Zhanmo to order these monks back into the remote hills to continue their practice in isolation safe from Governmental interference. This action ensured the preservation and survival of the profound Shaolin martial arts traditions.
During the Republic of China, the Shaolin Temple suffered a great disaster. In 1928, when the Northern Warlords fought against the Republic of China, the ROC General named Fan Zhongxiu (樊钟秀) of the Henan Army – invaded the Shaolin Temple and set up a military headquarters in its interior. One of his subordinates – the Warlord named ‘Shi Yousan’ (石友三) - deliberately set fire to the buildings of the temple (whilst killing around two-hundred monks as they tried to defend the Buddhist statues and depository of Sutras with their bodies – often standing quietly – at other times fighting with their bare-hands against modern weaponry). After the Shaolin Temple was burned down and the monks were killed or forced to scatter, the Shaolin tradition declined in and around the temple in Henan. During the Cultural Revolution (1966-1976), religious excess was discouraged amongst the populace (in the fight against religious ignorance and superstition) with some religious sites suffering disruption and occasionally ‘damage’. Whilst religious practices were registered and assessed for purity and correctness – a number of famous religious centres and places (such as the Shaolin Temple) - were forced to stop all activities. This led to the buildings and surrounding areas of the Shaolin Temple not being kept-up or cultivated. Unfortunately, the length of time it took for the Buddhist and martial practices of the Shaolin Temple to be assessed by experts resulted in the monastery falling in ruins. A small number of dedicated Buddhist monks, however, did manage to live quietly amongst the ruins and continued to practice the Shaolin traditions. According to the book ‘Shaolin Gongfu’ (少林功夫) written by Shi Yongxin (释永信) and A De (阿德):
"In the early 1980s, there were only thirteen old venerable monks left living in the Shaolin Temple. These old monks were extraordinary as they passed all the tests of ‘purity’ and ‘correctness’ applied by the government at the time! Shaolin martial arts, however, were not taught outside this small group, which led to a situation of even less knowledge about the Shaolin traditions existing outside the temple..."
Among these disciples - Yuanhui and Yuanbao – received the most extensive inheritance. As well as these eight outstanding disciples in the Shaolin Temple, there were also Grand Physicians (太医 - Tai Yi), Imperial Physicians (御医 - Yu Yi), Sages, various talented individuals and many martial arts masters. These people of great virtue (德 - De) all gathered together in the Shaolin Temple – and collectively contributed toward the Shaolin Temple's development of a distinct (and advanced) Ch’an, medical and martial arts theory, culture and practice. Master Wuzhengdao (‘Dao Gong’) presided over the functioning of the Shaolin Temple for thirty-one years - rebuilding the structures, improving the design and style of the temple – and achieving all this whilst placing a strict central emphasis upon strictly adhering to the Vinaya (and ‘Bodhisattva’) Vows whilst diligently practicing seated Ch’an meditation. This is how the Shaolin monks became very respected for their purity of practice, skill at healing and efficiency at martial arts practice. Indeed, the ‘Yonghua’ Hall became recognised as the primary source for this body of advanced knowledge and practice. The ‘Yonghua’ Hall maintained the flourishing culture of meditation, medicine and martial arts practice from the Early Ming Dynasty into the Late Qing Dynasty.
The Modern Development of Ch’an, Martial Arts and Medicine in the ‘Yonghua’ Hall of the Shaolin Temple
By the time of the late Qing Dynasty, the glorious period of Shaolin Temple had come to an end. From that point in time onwards, the Shaolin Temple was constantly suppressed, attacked and destroyed by the ‘Manchu’ invaders, and the unique spiritual and physical culture of the Shaolin Temple was on the verge of being destroyed and lost forever! This explains why the Shaolin Temple became the spiritual and physical centre of the anti-Qing (that is anti ‘Jurchen’ or ‘Manchu’) popular (Han) Chinese peasant uprisings that occurred during the latter Qing Dynasty period. These movements were in a direct response to the Qing Dynastic Authorities continuously oppressing the (Han) Chinese population! During the middle to late Kangxi (康熙) period of the Qing Dynasty, one such (armed) peasant uprising was known as the ‘Oppose the Qing – Restore the Ming’ (反清复明 - Fan Qing Fu Ming) Movement! This was a manifestation of the ethnic (Han) Chinese population organising and militarily opposing the Manchurian (Jurchen) Armies loyal to the ruling Qing Imperial House! Many of these peasant military formations specialised in unarmed martial arts training and the use of traditional Chinese weaponry upon the battlefield – at a time when the Western imperialist powers in China were arming the Qing Imperial House with modern weaponry such as muskets, pistols, rifles, cannon and mortars, etc. Obviously, at various points in history, and at specific times, the Buddhist Masters and monastics (monks and nuns) of the Shaolin Temple in Henan (and the sister temple in Fujian) often served as a focal point for these rebellious movements! On occasion, these very well-educated Shaolin Masters and monastics acted as ‘Generals’ and ‘Officers’ in these Peasant Armies! This involvement also included various folk-religious groups claiming some type of lineage association with the Shaolin Temple tradition.
For example, during the fifth year of the reign of emperor Qianlong of the Qing Dynasty (1740), the Governor of Henan – Yuertu (雅尔图) - recorded in a Memorial, the following information:
‘...One such example involves the monks of the Shaolin Temple, who, in the name of teaching ‘unarmed’ punching and kicking (拳 - Quan) and ‘armed’ (棒 - Bang) stick-fighting martial arts, gather together all kinds of rascals, the wicked and the lawless! The Shaolin Temple sends out its monastics amongst the common people who spread its message of a spiritualised uprising! This method of spreading and encouraging an open ethnic (Han) Chinese rebellion has proven very popular and is difficult to counter!’
Although Qing Imperial Court brutally supressed all Shaolin Temple activities (and oppressed the Buddhist Sangha) the Shaolin Masters adjusted themselves to circumstance (an important principle of Ch’an practice from the old days) and adapted the manner in which they protected, taught and preserved their spiritual medicinal, and martial traditions! This involved Shaolin Buddhist monastics teaching lay people in ‘secret’ the foundations of all Shaolin spiritual, medicinal and martial traditions! This allowed the Shaolin System (and the ‘Caodong’ Ch’an lineage) to spread far and wide throughout Chinese lay society in a manner through which the Qing Imperial Authorities were unable to detect or prevent. This meant that the Shaolin Temple traditions were preserved by switching the emphasis from ‘public’ to ‘secret’ transmission. Part of this transformation involved the Thousand Buddha (千佛 - Qian Gu) Hall (殿 - Dian) of Shaolin Temple which was originally a place for storing, studying and copying the Buddhist Sutras as well as a place for exhibiting important Buddhist statues. It was not a place intended for the practice of martial arts – but following the enhanced persecution of the Qing Dynasty Authorities – Shaolin Masters and Buddhist monastics would gather in the interior of this hall at night and practice the self-defence movements under the cover of darkness!
At present, there are forty-eight deep imprints still visible on the floor of this hall - made by the continuously stamping and stepping feet of the Shaolin Masters (and monks) who practiced their martial arts within the interior of the temple during the Qing Dynasty. Much of the time this involved ‘internal’ self-cultivation (内功 - Nei Gong) and the practice of ‘Mind Intention Control’ (心意把 - Xin Yi Suo) technique. In addition to the Thousand Buddha Hall, the remote lower Courtyard of the Shaolin Temple also become a ‘secret’ place for monks to practice martial arts. Furthermore, due to the oppression of the Qing Imperial Court - which intensified during the end period of the Qing Dynasty - many Shaolin monks fled the Shaolin Temple and practiced martial arts ‘secretly’ whilst living alone in the mountains.
During the many turbulent times, particularly since the late Qing Dynasty, the cultivation of Ch’an and martial medicine in ‘Yonghua’ Hall of Shaolin Temple understandably began to decline. During the eighth year of reign of the Qing emperor Daoguang (道光), the Manchu Imperial Official Linqing (麟庆) visited the Shaolin Temple and was received by the then ‘Head Monk’ (住持 - Zhuchi) - Zhanfeng (湛峰). Linqing discussed the Shaolin martial arts and requested a demonstration. Although the ‘Head Monk’ was reluctant to comply – he was not in a position to refuse this request. After the Shaolin monks demonstrated their martial arts – Linqing declared that he was impressed, and that the high (and good) martial reputation of the Shaolin Temple was very well deserved! After Linqing left the Shaolin Temple, the ‘Head Monk’ Zhan Feng was concerned that the Qing Imperial Authorities would act against the temple and have these ‘expert’ martial monks ‘arrested’ and ‘executed’ to prevent them teaching their martial arts to the common people and inspiring anti-Qing rebellions! Zhan Feng therefore instructed the demonstrating Shaolin monks to ‘disappear’ into the remote mountains and continue their practice in isolation! Amongst these martial arts experts was the Great Master Haifa (海发) - the Thirteenth Generation Lineage Inheritor of ‘Yonghua’ Hall Tradition of Ch’an, Medicine and Martial Arts Self-Cultivation. There was also his disciple ‘Zhanmo’ (湛谟) - the Fourteenth Generation Lineage Inheritor of ‘Yonghua’ Hall Tradition of Ch’an, Medicine and Martial Arts Self-Cultivation. They relocated to the lower courtyard of the ‘Shigou’ (石沟) Temple – which was a remote Dharma-centre associated with the Shaolin Temple – where they continued to practice and teach Ch’an, medicine and martial arts without interference. It was here, that these two Masters took on a five-year old apprentice as a disciple named ‘吴古轮’ (Wu Gulun) - whose Dharma-Name was ‘Ji Qin’ (寂勤). Ji Qin would grow-up to become the Fifteenth Generation Lineage Inheritor of ‘Yonghua’ Hall Tradition of Ch’an, Medicine and Martial Arts Self-Cultivation!
These Shaolin Masters felt that Jiqin was pure in nature and talented in ability, so they taught him everything they had learned throughout their lives, and this included all the self-defence and ‘internal’ mind-body self-cultivation techniques that comprise the ‘Mind Intention Control’ (心意把 - Xin Yi Suo) martial arts system. To ensure that the transmission was ‘complete’ and ‘pure’ - Master Zhanmo instructed Jiqin to travel to the Shaolin Temple in Henan and study under his younger generational disciple named ‘Zhanju’ (湛举). Jiqin then trained very hard and diligently for the next eighteen-years! As the Qing Imperial Authorities were ‘spying’ upon the activities of the Shaolin Temple – they soon discovered the advanced martial arts activities and prepared to act. This prompted the ‘Head Monk’ Zhanmo to order these monks back into the remote hills to continue their practice in isolation safe from Governmental interference. This action ensured the preservation and survival of the profound Shaolin martial arts traditions.
During the Republic of China, the Shaolin Temple suffered a great disaster. In 1928, when the Northern Warlords fought against the Republic of China, the ROC General named Fan Zhongxiu (樊钟秀) of the Henan Army – invaded the Shaolin Temple and set up a military headquarters in its interior. One of his subordinates – the Warlord named ‘Shi Yousan’ (石友三) - deliberately set fire to the buildings of the temple (whilst killing around two-hundred monks as they tried to defend the Buddhist statues and depository of Sutras with their bodies – often standing quietly – at other times fighting with their bare-hands against modern weaponry). After the Shaolin Temple was burned down and the monks were killed or forced to scatter, the Shaolin tradition declined in and around the temple in Henan. During the Cultural Revolution (1966-1976), religious excess was discouraged amongst the populace (in the fight against religious ignorance and superstition) with some religious sites suffering disruption and occasionally ‘damage’. Whilst religious practices were registered and assessed for purity and correctness – a number of famous religious centres and places (such as the Shaolin Temple) - were forced to stop all activities. This led to the buildings and surrounding areas of the Shaolin Temple not being kept-up or cultivated. Unfortunately, the length of time it took for the Buddhist and martial practices of the Shaolin Temple to be assessed by experts resulted in the monastery falling in ruins. A small number of dedicated Buddhist monks, however, did manage to live quietly amongst the ruins and continued to practice the Shaolin traditions. According to the book ‘Shaolin Gongfu’ (少林功夫) written by Shi Yongxin (释永信) and A De (阿德):
"In the early 1980s, there were only thirteen old venerable monks left living in the Shaolin Temple. These old monks were extraordinary as they passed all the tests of ‘purity’ and ‘correctness’ applied by the government at the time! Shaolin martial arts, however, were not taught outside this small group, which led to a situation of even less knowledge about the Shaolin traditions existing outside the temple..."
Despite the decline associated with the Shaolin Temple and its spiritual and martial culture, Wu Gulun (吴古轮) was still living in isolation and continuing to practice the unique (ancient) Shaolin traditions. He passed the ‘Caodong’ Ch’an tradition, the Shaolin medical tradition and the ‘Mind Intention Control’ (心意把 - Xin Yi Suo) martial technique to his son and lay disciple named ‘Wu Shanlin’ (吴山林). From a young age, Wu Shanlin diligently studied the ‘Caodong’ Ch’an meditative tradition, learned how to heal, and learned how to defend the community through the mastery of Shaolin martial arts. By studying with his father, Wu Shanlin was able to return to the Shaolin Temple everything his father had been entrusted to preserve and transmit! This is how the Wu family preserved and returned the ‘refined marrow’ (精髓 - Jing Sui) to the Shaolin Temple!
Dharma Master Zhenxu (贞绪) returned to the Shaolin Temple during the ninth year of the Republic of China (1921), and then later served as the ‘Supervisor’ (监 - Jian) of the temple. At the invitation of Zhenxu - Wu Shanlin returned to Shaolin Temple to teach the preserved Shaolin martial arts that he knew. This history is also recorded on page 142 of book entitled ‘Shaolin Gongfu’ (mentioned above):
‘"He (Zhenxu) invited back to the Shaolin Temple the former monk named ‘Master Wu San’ [三] (should be ‘Master Wu Shanlin’ [吴山林]) - who had been a fully ordained Shaolin Buddhist monk (before returning to lay life at the earlier Shaolin Temple) - to organize the training of the mind and body of the contemporary monks."
Later, the Great Master Wu Shanlin taught dozens of people including Zhenxu, Dechan (德禅) and Degen (德根). However, Wu Shanlin left after three years of teaching in the Shaolin Temple because there was no suitable person to teach the ‘Mind Intention Control’ (心意把 - Xin Yi Suo) martial technique in the Shaolin Temple at that time. After this, the ‘Head Monk’ (住持 - Zhuchi) of the Shaolin Temple - ‘Chun Quan’ (淳全) - trained in secret in the lower Courtyard and possessed a very good disciple whose name was ‘Zhang Qinghe’ (张庆贺). Zhang Qinghe was sent to train with Wu Shanlin for twenty-years and gained a full transmission of the Shaolin ‘Caodong’ tradition, the medicinal tradition and the martial tradition – all of which became the foundation of the Shaolin training syllabus in the ‘Yonghua’ Hall! This story explains how the Shaolin System was taught in the Henan temple, left the Henan temple and then returned to the Henan temple!
Therefore, Zhang Qinghe returned to Shaolin Temple to train under the Venerable Old Monk ‘Dechan’ (德禅) who was his teacher – where his head was shaved when he became a monk - and he was given the Dharma-Name Xingxing (行性). Since 1970, he has lived in the Shaolin Temple and successfully treated the disease suffered by his Venerable Old teacher. He has also been seeking a promising young man to train in the ancient Shaolin methods. Due to the strict conditions set down by Master Xingxing, however, apprentices are very rare and difficult to find (he once said that in order to learn ‘Caodong’ Ch’an, medicine and martial arts, a suitable candidate must have good morals, strong perseverance and high understanding), so there had been no suitable apprentices for a very long time. This changed when he met the young Ding Hongben (丁洪本), and after a long period of observation, he felt that his character was upright, and he had the good personality of an Arhat (罗汉 - Luo Han). He then accepted him as his adopted son in 1988 and taught him the unique skills of Shaolin ‘Caodong’ Ch’an, medicine and martial arts. In 1993, in order to avoid unnecessary difficulties, Master Xingxing gave-up his reclusive life and left the Shaolin Temple.
During 1990, Ding Hongben entered the Shaolin Temple and ordained under the ‘Head Monk’ (住持 - Zhuchi) known as ‘Suxi’ (素喜). The Shaolin Buddhist Master ‘Suxi’ was considered a very great and Venerable Old Monk. Ding Hongben was granted the Dharma-Name ‘Dejian’ (德建) and on the eight-day of the fourth lunar month (during 1992) at the ‘White Horse’ (白马 - Bai Ma) Temple (寺 - Si) - he received the ‘Great Precepts’ (大戒 - Da Jie) at the ‘Three Altars’ (三坛 - San Tan) - and became a fully ordained Shaolin Buddhist monk! During 1994, the Venerable Old Monk Suxi ordered that Ch’an Master Dejian travel to ‘Sanhuangzhai’ (三皇寨) - or ‘Three Emperor Village’ - to live in isolation practicing seated meditation. Suxi wanted Dejian to deepen his spiritual awareness and realisation and integrate this into his medical and martial practice. The point is to realise the ‘original’ state of enlightenment of the Lord Buddha and activate the ‘Prajna’ facility latent in the deepest recesses of the human mind. Once activated, the medical and martial knowledge will deepen and broaden to new levels of profundity. At the time, no one knew exactly where Master Dejian had gone!
In 2004, Master Xingxing passed away, and in 2006 the Venerable Old Monk Suxi passed away. Although the two Masters passed away one after another, Master Dejian still worked hard to pass on the genuine Shaolin ‘Caodong’ Ch’an tradition, medical knowledge and martial skill. With the support of people from all walks of life (and the relevant Government Departments), the ‘Songshan Ch’an, Martial and Medical Research Institute’ (嵩山禅武医研究院 - Song Shan Chan Wu Yi Yan Jiu Yuan) was founded in Henan Province during April 2005! Whilst in 2007, the ‘Ch’an Martial and Medical Foundation’ (禅武医基金会 - Chan Wu Yi Ji Jin Hui) was established in Hong Kong. In recent years, Ch’an Master Dejian has made every effort to build a strong scientific research base for Ch’an, martial arts and medicine at the ‘Sanhuangzhai’ (三皇寨) Ch’an Temple (禅院 - Chan Yuan). This has included the rebuilding of numerous Ch’an temples throughout China designed to offer medical care and spiritual sustenance to the general population. These places have also become centres for the practice of genuine Chinese martial arts for self-development and the attainment of preventative fitness. Indeed, Ch’an Master Dejian inherited the precious medical knowledge of Master Xingxing, and from this he has prepared a series of traditional Chinese treatments according to the medical principles taught to him. He has also compiled dozens of clinical prescriptions and diagnosed and treated many patients suffering with many difficult and varied diseases. Whilst continuing his own spiritual practice (and continuously deepening his own understanding of the lineage he has inherited), Ch’an Master Dejian has continued to publicize the activities of Shaolin tradition of Ch’an meditation, martial practice and medical healing, and has successively filmed more than twenty TV features and documentaries - with many compiled in association with a number of other scholars. Ch’an Master Dejian has also authored a number of books – including ‘Songshan and Ch’an Recollections – Exploring the Secret Ancestral Inheritance of the Ch’an Lineage, Martial Arts and Medicine at the Shaolin Temple’ (嵩山访禅记─禅宗祖庭少林寺禅武医探秘 - Song Shan Fang Chan Ji – Chan Zong Zu Ting Shao Lin Si Chan Wu Yi Tan Mi), ‘Songshan Treatise Longsword’ (嵩山论剑 - Song Shan Lun Jian), ‘Shaolin Ch’an, Martial Arts and Medical Correct Interpretation Essays’ (少林禅武医正论篇 - Shao Lin Chan Wu Yi Zheng Lun Pian) and ‘Harmonious Body-Mind – Ch'an Master Dejian Discusses Shaolin Ch’an, Martial Arts and Medicine’ (和谐身心—德建禅师谈少林禅武医 - He Xie Shen Xin – De Jian Chan Shi Tan Shao Lin Chan Wu Yi), etc.
Since Ch’an Master Wuyan Zhengdao founded the ‘Yonghua’ Hall at the Shaolin Temple during the Ming Dynasty (specialising in the practice and integration of meditation, martial arts and medicinal practice) – there has been many Generations of Lineage Inheritors – culminating in Ch’an Master Dejian, who is the present-day ‘Eighteenth’ Generational Lineage Holder! Although there have been many stormy times, the Shaolin Temple has ‘lost’ and then ‘regained’ the meditative, martial and medicinal traditions associated with the ‘Yonghua’ Hall! Ch’an Master Dejian has inherited the legacy of all the ancestors living throughout all the dynasties! It is hoped that these unique Shaolin spiritual, martial and medicinal skills will not only be passed down to the monastics living within the Shaolin Temple but must also be selflessly used to contribute toward the general well-being of society! This will ensure that everyone can benefit from the spiritual discipline involved within Shaolin training so that genuine virtue is developed throughout the world! Greed, hatred and delusion must be uprooted from the mind and body so that thought, speech and action is purified! Then, by strengthening the mind and body, illnesses and diseases are kept to a minimum – whist Shaolin medicine can be used to heal the entire world!
©opyright: Adrian Chan-Wyles (ShiDaDao) 2022.
Dharma Master Zhenxu (贞绪) returned to the Shaolin Temple during the ninth year of the Republic of China (1921), and then later served as the ‘Supervisor’ (监 - Jian) of the temple. At the invitation of Zhenxu - Wu Shanlin returned to Shaolin Temple to teach the preserved Shaolin martial arts that he knew. This history is also recorded on page 142 of book entitled ‘Shaolin Gongfu’ (mentioned above):
‘"He (Zhenxu) invited back to the Shaolin Temple the former monk named ‘Master Wu San’ [三] (should be ‘Master Wu Shanlin’ [吴山林]) - who had been a fully ordained Shaolin Buddhist monk (before returning to lay life at the earlier Shaolin Temple) - to organize the training of the mind and body of the contemporary monks."
Later, the Great Master Wu Shanlin taught dozens of people including Zhenxu, Dechan (德禅) and Degen (德根). However, Wu Shanlin left after three years of teaching in the Shaolin Temple because there was no suitable person to teach the ‘Mind Intention Control’ (心意把 - Xin Yi Suo) martial technique in the Shaolin Temple at that time. After this, the ‘Head Monk’ (住持 - Zhuchi) of the Shaolin Temple - ‘Chun Quan’ (淳全) - trained in secret in the lower Courtyard and possessed a very good disciple whose name was ‘Zhang Qinghe’ (张庆贺). Zhang Qinghe was sent to train with Wu Shanlin for twenty-years and gained a full transmission of the Shaolin ‘Caodong’ tradition, the medicinal tradition and the martial tradition – all of which became the foundation of the Shaolin training syllabus in the ‘Yonghua’ Hall! This story explains how the Shaolin System was taught in the Henan temple, left the Henan temple and then returned to the Henan temple!
Therefore, Zhang Qinghe returned to Shaolin Temple to train under the Venerable Old Monk ‘Dechan’ (德禅) who was his teacher – where his head was shaved when he became a monk - and he was given the Dharma-Name Xingxing (行性). Since 1970, he has lived in the Shaolin Temple and successfully treated the disease suffered by his Venerable Old teacher. He has also been seeking a promising young man to train in the ancient Shaolin methods. Due to the strict conditions set down by Master Xingxing, however, apprentices are very rare and difficult to find (he once said that in order to learn ‘Caodong’ Ch’an, medicine and martial arts, a suitable candidate must have good morals, strong perseverance and high understanding), so there had been no suitable apprentices for a very long time. This changed when he met the young Ding Hongben (丁洪本), and after a long period of observation, he felt that his character was upright, and he had the good personality of an Arhat (罗汉 - Luo Han). He then accepted him as his adopted son in 1988 and taught him the unique skills of Shaolin ‘Caodong’ Ch’an, medicine and martial arts. In 1993, in order to avoid unnecessary difficulties, Master Xingxing gave-up his reclusive life and left the Shaolin Temple.
During 1990, Ding Hongben entered the Shaolin Temple and ordained under the ‘Head Monk’ (住持 - Zhuchi) known as ‘Suxi’ (素喜). The Shaolin Buddhist Master ‘Suxi’ was considered a very great and Venerable Old Monk. Ding Hongben was granted the Dharma-Name ‘Dejian’ (德建) and on the eight-day of the fourth lunar month (during 1992) at the ‘White Horse’ (白马 - Bai Ma) Temple (寺 - Si) - he received the ‘Great Precepts’ (大戒 - Da Jie) at the ‘Three Altars’ (三坛 - San Tan) - and became a fully ordained Shaolin Buddhist monk! During 1994, the Venerable Old Monk Suxi ordered that Ch’an Master Dejian travel to ‘Sanhuangzhai’ (三皇寨) - or ‘Three Emperor Village’ - to live in isolation practicing seated meditation. Suxi wanted Dejian to deepen his spiritual awareness and realisation and integrate this into his medical and martial practice. The point is to realise the ‘original’ state of enlightenment of the Lord Buddha and activate the ‘Prajna’ facility latent in the deepest recesses of the human mind. Once activated, the medical and martial knowledge will deepen and broaden to new levels of profundity. At the time, no one knew exactly where Master Dejian had gone!
In 2004, Master Xingxing passed away, and in 2006 the Venerable Old Monk Suxi passed away. Although the two Masters passed away one after another, Master Dejian still worked hard to pass on the genuine Shaolin ‘Caodong’ Ch’an tradition, medical knowledge and martial skill. With the support of people from all walks of life (and the relevant Government Departments), the ‘Songshan Ch’an, Martial and Medical Research Institute’ (嵩山禅武医研究院 - Song Shan Chan Wu Yi Yan Jiu Yuan) was founded in Henan Province during April 2005! Whilst in 2007, the ‘Ch’an Martial and Medical Foundation’ (禅武医基金会 - Chan Wu Yi Ji Jin Hui) was established in Hong Kong. In recent years, Ch’an Master Dejian has made every effort to build a strong scientific research base for Ch’an, martial arts and medicine at the ‘Sanhuangzhai’ (三皇寨) Ch’an Temple (禅院 - Chan Yuan). This has included the rebuilding of numerous Ch’an temples throughout China designed to offer medical care and spiritual sustenance to the general population. These places have also become centres for the practice of genuine Chinese martial arts for self-development and the attainment of preventative fitness. Indeed, Ch’an Master Dejian inherited the precious medical knowledge of Master Xingxing, and from this he has prepared a series of traditional Chinese treatments according to the medical principles taught to him. He has also compiled dozens of clinical prescriptions and diagnosed and treated many patients suffering with many difficult and varied diseases. Whilst continuing his own spiritual practice (and continuously deepening his own understanding of the lineage he has inherited), Ch’an Master Dejian has continued to publicize the activities of Shaolin tradition of Ch’an meditation, martial practice and medical healing, and has successively filmed more than twenty TV features and documentaries - with many compiled in association with a number of other scholars. Ch’an Master Dejian has also authored a number of books – including ‘Songshan and Ch’an Recollections – Exploring the Secret Ancestral Inheritance of the Ch’an Lineage, Martial Arts and Medicine at the Shaolin Temple’ (嵩山访禅记─禅宗祖庭少林寺禅武医探秘 - Song Shan Fang Chan Ji – Chan Zong Zu Ting Shao Lin Si Chan Wu Yi Tan Mi), ‘Songshan Treatise Longsword’ (嵩山论剑 - Song Shan Lun Jian), ‘Shaolin Ch’an, Martial Arts and Medical Correct Interpretation Essays’ (少林禅武医正论篇 - Shao Lin Chan Wu Yi Zheng Lun Pian) and ‘Harmonious Body-Mind – Ch'an Master Dejian Discusses Shaolin Ch’an, Martial Arts and Medicine’ (和谐身心—德建禅师谈少林禅武医 - He Xie Shen Xin – De Jian Chan Shi Tan Shao Lin Chan Wu Yi), etc.
Since Ch’an Master Wuyan Zhengdao founded the ‘Yonghua’ Hall at the Shaolin Temple during the Ming Dynasty (specialising in the practice and integration of meditation, martial arts and medicinal practice) – there has been many Generations of Lineage Inheritors – culminating in Ch’an Master Dejian, who is the present-day ‘Eighteenth’ Generational Lineage Holder! Although there have been many stormy times, the Shaolin Temple has ‘lost’ and then ‘regained’ the meditative, martial and medicinal traditions associated with the ‘Yonghua’ Hall! Ch’an Master Dejian has inherited the legacy of all the ancestors living throughout all the dynasties! It is hoped that these unique Shaolin spiritual, martial and medicinal skills will not only be passed down to the monastics living within the Shaolin Temple but must also be selflessly used to contribute toward the general well-being of society! This will ensure that everyone can benefit from the spiritual discipline involved within Shaolin training so that genuine virtue is developed throughout the world! Greed, hatred and delusion must be uprooted from the mind and body so that thought, speech and action is purified! Then, by strengthening the mind and body, illnesses and diseases are kept to a minimum – whist Shaolin medicine can be used to heal the entire world!
©opyright: Adrian Chan-Wyles (ShiDaDao) 2022.
http://www.chanwuyi.com/index.php?c=Index_zen&m=notice_xq&id=496&catid=56&zen=5
少林寺永化堂禅武医发展简史
2017-10-19
中国禅的简说
禅是梵语音译,全称为“禅那”,其意源于梵文,译为“静虑”、“思维修”等,谓静中思虑,心绪专注一境,深入思虑佛教义理。“禅那”,也就是止观,“止”是心的安静,“观”是思虑某一事物。“禅”原是印度古代各种教派修行的普遍方法,而在佛教生活和佛教哲学中具有重要意义。禅是“定”的一种,而中国佛教往往把“禅”和“定”并称为“禅定”,含义比较广泛。
中国的禅宗虽然由达摩从印度穿到中土,但经过千百年的发展,中国的禅宗本质上已经与印度的禅有别,中国人以自己的思想方式和文化特征建立了包融儒、释、道的中国禅宗。达摩传授的法门以“安心”为主旨,四祖道信则把达摩祖师倡导“安心”理论具体化,提出“守一禅法”。“守一”就是专心致志,观身及关心。弘忍大师在道信大师的《入道安心要方便》的基础上提出了《修心要论》,更明确的说明“守心”的方法,就是“自闲静身心,一切无所攀缘,端坐正身,令气息调。征其心不在内,不在外,不在中间。好好如入,稳看熟观,则了见此识流动,犹如水流阳焰,业业不住......”道信与弘忍的思想,与老庄的“守静笃”论述甚一致,且已明确的融合了中国道学的引导修炼方法。再者,据闻五祖弘忍大师在修建东山寺时亲力亲为,上山下山挑石担水,渐渐练出一身好拳法,创出五祖拳,而现在五祖寺中存有十六开线装本“五祖拳谱”。五祖不单身体力行,还提倡农禅的生活方式,要求弟子们上山打柴,下地耕种,每天劳动,借此锻炼心性及体质。由此可见,中国禅宗提倡安心守心,同时也注重养生及锻炼。
另外,丛林僧团修行的方法也是中国禅宗的特色,达摩祖师和慧可大师以游化乞食,过着独来独往的头陀戒行生活,这也是印度禅的传统,他们一僧一庵,一衣一钵,随缘而住,不恒其所,行无轨迹。但到了四祖道信,不再以头陀方式修行,他在双峰山建造道场,广开禅门,首开定居聚众传法的风气,使之在全盛时曾先后出了一百多名高僧。五祖弘忍在四祖的基础上思想更加蓬勃发展,他提出僧人要远避嚣尘,养性山中,长辞俗事,生活无物,心自安宁。僧人们自食其力,通过自己的辛勤劳动,解决吃饭问题,并培养劳动习惯。中国禅宗主张自食其力,不靠信众供养,已与禅宗初传时印度头陀戒行的方式截然不同了。
曹洞宗与少林寺
少林寺建于公元495年,即北魏太和十九年,印度僧人跋陀从西域来到中原,因其佛法精深,北魏孝文帝故对其十分崇信,在少室山建造少林寺,命其为住持。跋陀在少林寺传授小乘禅学,其传弟子以慧光和僧稠等为代表,在少林寺继续传法。
南朝梁武帝普通年间(公元520至527年间),菩提达摩东渡中国,与梁武帝会面,因话不投机,他一苇渡江,行至北魏,在寺北五乳峰上的山洞面壁九年。达摩在少林传法的过程中,收授弟子慧可、道育等人,向其传授大乘禅宗。达摩传法,不重文字,而强调壁观修身的方法,提倡读经明理是守定禅思的理论根据,而壁观则为实现主体认识与所学理论直接契合。但最重要的还是将认识的佛理付诸实践。达摩认为,只要人们能够断爱憎、泯苦乐、息贪求、听天由命,任命无为,应法行事,应理而动,就可以入道成佛。菩提达摩被尊称为禅宗初祖,而少林寺也成为禅宗祖庭。
达摩初祖将衣钵传给慧可,之后慧可离开了嵩山遁隐于舒州(即今安徽境内),并传法给僧璨,三祖僧璨又传给道信,四祖道信于蕲州(即今湖北境内)黄梅修行并传衣钵给弘忍,弘忍传至慧能,六祖慧能南下弘法于广东一带。禅宗由初祖传至六祖都是一脉单传,但到了六祖之后则百花盛开。慧能共有弟子四十多人,著名于后世的有行思、怀让及神会等。禅宗从南岳先分出一派名沩仰宗,次又分临济宗。青原行思一系分出三派:曹洞宗、云门宗、法眼宗。由两系分为五宗,以后从临济宗又分出黄龙、杨岐两派,前后共五宗七派,都曾兴盛一时,但是只有临济和曹洞两派流传不绝。总括而言,中国禅宗于南北朝时始于少林寺,及后,却不是-直在少林寺发展,而是被历代祖师传遍中国,六祖之后也因各自感悟及因缘和合发展出不同的宗派。
虽然禅宗各祖并非在少林寺弘法,但少林寺历代也有杰出的禅师。例如,唐初法如大师,是五祖弘忍的弟子,居少林寺六年,传法三载,被誉为北方禅宗领袖,亦被尊为六祖。此外,还有中唐的惟宽禅师,北宋末惠初禅师,金代教亨、志隆、乳峰及复庵禅师。直到元代,著名的福裕禅师住持少林寺,曹洞宗也就成为少林寺的家风。福裕禅师为元初人,拜曹洞宗师万松行秀为师,得其衣钵。乙巳年元世祖命福裕禅师住持少林寺,后又授予其都僧省都总统的职位,总领全国佛教并为禅宗领袖。在福裕任少林寺住持间,他修建被战乱破坏的寺院,并拟下了以“福”为始祖的70字少林释氏源流派世谱,且大力发展少林以武修禅的修行方法。他不但将曹洞宗建立于少林寺,更使少林寺达到空前的发展,故被誉为“开山祖师”。
少林寺永化堂的创立
到了明朝,少林曹洞宗师无言正道被皇帝亲自封为当时少林寺住持,并创立了少林寺永化堂。无言正道(1547-1623年),江西洪都人,俗姓胡,生于明嘉靖丁未年,他佛法精湛,医术高明,享有很高的社会地位。万历年间,初到少林寺拜幻休为师。在幻休数百名弟子当中,正道大师最出色,深得幻休真传,为幻休的最得意弟子。在幻休圆寂后,正道大师被登封县令及寺院僧众推举为少林寺住持。明代万历二十年,道公被御封为钦命少林曹洞正宗第二十六代少林寺住持。当时有八位王子随正道大师出家,分别为圆宝、圆会、圆林、圆性、圆壐、圆明、圆亮及圆普。其中以圆会及圆宝两支传承最广。而随这八大弟子到少林寺的还有太医、御医、贤仕才子及武功高强者。这些大德荟萃在少林寺,渐渐形成了少林寺的禅武医文化及修行方法。道公主持少林寺三十一年,重修寺院,整顿寺风,提倡禅学,他不但是少林寺住持,还是当时北方禅宗的首领,被称誉为“僧中之杰”。在道公任住持期间,少林禅学、武学、医学得到空前的发展,也是少林寺永化堂禅武医发展最辉煌的时刻。而少林寺永化堂的传承由明初-直传承到清后期,持续兴盛发展。
少林寺永化堂禅武医的近代发展
但从清代后期以后,少林寺辉煌的时期便告结束。少林寺不断受到压制及破坏,少林的武术及文化,一度濒临毁亡失传的命运。清康熙中后期,「反清复明」的民间力量壮大,而同时又有民间宗教组织利用少林功夫反清。所以清廷开始削弱及压制少林寺。依清代张恩明《重建慈云庵碑》记载「法堂草长,宗徒两散」,可想象当时少林寺败落的情况。雍正乾隆年间,因为民间宗教利用少林功夫反清活动日渐增加,清廷甚至把少林武僧的活动视为「邪教」帮凶。如乾隆五年,河南巡抚雅尔图奏折记述「……如少林寺僧徒,向以教习拳棒为名,聚集无赖、凶狠不法之辈,效尤成风。邪教之人传意,诱骗此等入伙,以张羽翼。」虽然受到清廷的压制,一直把武术作为宗风的少林僧人并没有停止习武,但为了避开清廷的查究,其习武活动由公开变为秘密。少林寺的千佛殿,原为藏经和佛像的地方,本来不是习武地方,却因此变成了少林僧人秘密的夜间练功房。现在殿内地上被踩出了四十八个深深的脚坑,便是清代少林武僧演练内功「心意把」所留下的。除了千佛殿外,偏远的少林寺下院也成为武僧私密习武的地方。所以,由于清廷的迫压,自清末开始,不少少林僧人便纷纷逃离少林寺隐居深山私密习武。
因为时局动荡,自清后期开始,少林寺永化堂禅武医的发展也开始衰落。道光八年满清大员麟庆到少林寺参观,受到住持湛峰的接待。麟庆谈起少林功夫,很想请寺内武僧演练一下,住持虽然不愿意,却无法推辞。演练完毕,麟庆连声称赞少林武功名不虚传。他走后,湛峰大师怕朝廷追究,于是命参加演武的弟子隐居到深山。其中海发大师 (永化堂禅武医第十三代传人) 带着弟子湛谟(永化堂禅武医第十四代传人)隐居于少林寺下院石沟寺,继续练武。行医习武的同时,海发和湛谟收了一个只有五岁的小徒弟──吴古轮,法名寂勤 (永化堂禅武医第十五代传人)。他们有感于寂勤天性纯厚,天资聪敏,便将生平所学尽授寂勤,还将绝学「心意把」功法全部传授给他。为了使他功夫继续提高,湛谟大师派寂勤回到少林寺跟随其师弟湛举演武,在少林寺内十八年苦练。湛举,寂勤练功之事后被人发现,引起官府注意,于是湛谟令寂勤打出山门还俗隐居,以便保存少林绝学。
民国期间,少林寺更遭受一场大难。1928年军阀混战,当时豫军樊钟秀在少林寺设司令部。军阀石友三,遂纵火焚烧少林寺,熊熊大火延烧数十日,寺内许多建筑和文物都被化为灰烬。其中包括天王殿、大雄宝殿、禅堂等,亦包括藏经阁及阁内所有的拳谱、经卷、医书等。
少林寺遭焚毁后,少林僧人亦四散,少林寺进一步衰落。文化大革命期间,宗教场所遭到极严重的破坏,宗教活动被打压。少林寺也和其他寺院一样,一切活动被迫停止。整个寺院破落凋零,残垣断壁,少林寺更加衰落。依释永信及阿德著《少林功夫》一书所载「二十世纪八十年代初期,这时少林寺只剩下13个年老僧人,少林功夫更是命若悬丝……」
尽管寺院衰落,但还俗隐居的吴古轮却不忘保存少林绝学,他后来将少林医学、武学及绝学「心意把」悉数传予俗子吴山林。吴山林幼承庭训,潜心于禅、武、医,得续少林功法精髓,并谨记父命有机会将所学还给少林寺。
后来,贞绪法师于民国九年回少林寺,继后又任少林寺监院。吴山林应贞绪的邀请,回少林寺教授少林武功。这段历史也记载于《少林功夫》第142页内:「他(贞绪)与原寺院还俗武僧俗子吴三(应是『山』)林大师等一起组织训练武僧」。及后,吴山林大师教授贞绪、德禅、德根等数十人。但因当时少林寺内找不到适合传授「心意把」的人,吴山林在少林寺教了三年便离开了。
之后,少林寺下院住持淳全和尚把跟随他多年的弟子张庆贺推荐到山林公门下,希望他能继承少林绝学。自此,张庆贺跟随吴山林二十年。吴山林把少林寺永化堂禅武医的精髓全部传授给张庆贺。他并告诉张庆贺将来要把所学的少林绝学送回少林寺。于是,张庆贺到少林寺拜德禅老和尚为师,落发为僧,赐法名行性。自1970年后,他在少林寺内生活,并为其师德禅老和尚治病,也希望藉此找到一个有为青年来继承少林绝学。但是,因为行性法师收徒的条件十分严格(他曾说过要学习禅武医必须有端正的品德,坚强的毅力及悟性高),所以一直没有收徒。直至他遇上少年的丁洪本,而且作了长时间的观察,感到他心性正直,及有罗汉的骨格,于是1988年收了他为义子,并传授少林禅武医绝学。1993年,行性法师为了避免不必要的斗争,于是离开少林寺隐居民间。
丁洪本于1990年礼少林寺住持素喜大和尚为师,赐法名德建,1992年农历四月初八,在白马寺受持三坛大戒,成为少林寺僧人。1994年,素喜老和尚命德建禅师到三皇寨隐居,潜心修练禅武医学,希望他把绝学练到身上。为了专心修练,把禅武医化为本身,德建禅师一直隐今至今。
2001年秋,张庆贺认为随他十三载的弟子德建已把少林禅武医学练到炉火纯青,于是决定把法脉传承给他,希望藉此将少林绝学回归少林寺。他特意请来当时少林寺老住持及名誉方丈素喜老和尚举行法脉传承仪式。张庆贺将1999年写好的法脉传承书交予素喜老和尚,代表他将少林绝学交回少林寺。素喜老和尚欣喜于德建为保存少林寺绝学所作的努力,而且学有所成,亲手把传承交给德建,确认他为吴古轮第四代传人。而从正道禅师始创永化堂至今,德建禅师为少林寺永化堂禅武医第十八代传人。当时的见证人还有少林寺首座印松法师及登封市宗教局秘书习中科先生。
2004年行性法师辞世,2006年素喜老和尚圆寂。虽然两位师父先后离世,德建师父仍努力将少林禅武医传承下去,发扬光大。在社会各界人士及政府有关部门支持下,河南省嵩山禅武医研究院于2005年4月成立。并于2007年在香港成立禅武医基金会。近几年,德建禅师亦全力在三皇寨禅院打造禅武医研究基地,复修和建设了众多殿堂,提供疗养、练功和修行的场所。德建禅师继承行性法师的宝贵医学,根据其所传授的医理,配制了一系列的中药,还整理了数十种临床验方,诊治了许多患疑难杂症的病者。在完成传承的同时,德建禅师继续宣传少林禅武医的活动,先后拍摄了二十多套电视专题纪录片,又与多位学者编写《嵩山访禅记─禅宗祖庭少林寺禅武医探秘》、《嵩山论剑》、《少林禅武医正论篇》、《和谐身心—德建禅师谈少林禅武医》等书籍。
自明代无言正道创立少林寺永化堂禅武医,传至当今的德建禅师,已是十八代了。其中经历多番风雨,少林寺失而复得永化堂禅武医学。德建禅师继承历代祖师爷的遗志,希望少林绝学不但在少林寺传承,还要将少林禅武医文化无私地奉献社会,让人们可以透过修禅以正品德,积善行,练武以强身健体,习医养生济世。