chan

Shaolin Chan ( Zen )

A borrowed History

The Chan Sect

Unlike Western boxing, Korean taekwondo, or Japanese jujitsu, Shaolin kungfu has religious origins, rising from Buddhism. This is somewhat contradictory: how can a form of action based on attack and violence be related to Buddhism, which preaches mercy and benevolence and is opposed to all manner of “destruction of life?” Of the world’s countless monasteries and temples, Shaolin is probably the only one known for its martial arts.
As a matter of fact, with the exception of certain primitive beliefs, the majority of existing religions are opposed to violent, offensive behavior. Buddhism, Christianity, or Judsism all advocate forbearance, patience and non-violence. With the exception of the Buddhists of Shaolin Temple. Why?
Around the 5th or 4th century B.C. when confucious, Lao Zi and many other Chinese thinkers expounded their teachings during the Spring and Autumn Period, Sakyamuni founded Buddhism in India. Rising as an expresson of opposition to Brahmanism, which was practiced by the Indian upper caste, Buddhism advocated asceticism, nonviolence and renunciation of the world. Its “Four Holy Truths” expounded the view that life is pain, analyzed the causes of this pain and provided methods for eliminating it. Buddhists believe that everything h cause and principle. The reliion delves into such profound problems as insight into life, introspection on reason, analysis of conception, and provides explanations to a myriad things in the universe.

More than 400 years after its birth in India, Buddhism found its way into China in the 1St century B.C.. but did not prosper due to the cultural differences between the two countries. Although Indian culture coexists with Chinese culture in Asia just as India is connected with China by the continent, their physical relations are severed by the Tibetan Plateau and the Himalayan Mountains. The two countries have different natural conditions and social customs, different races, languages and social structures. Thus the Hinayana form of Buddhism, brought into China wholly intact, did not suit Chinese conditions and was not well received by the Chinese working people.
The situation changed after the founding of the Chan Sect by Bodhidharma,a holy monk from India. He crossed the ocean and arrived in China in 527, finally settling in Shaolin Temple on Songshan Mountain. There his many disciples listened as he preached a new school of Buddhism—the Chan Sect—which differed substantially from Indian Buddhism and more adapted to the popular Chinese culture.

The Chan Sect advocates self- cultivation through seated meditation. It preaches that everyone has the potential to become a Buddha, but fails to do so only because of obstacles in the mind. If one puts one’s faith in Buddhism, banishes all improper thoughts and persists in cultivating oneself, true wisdom can be gained and Buddhahood attained. To a Chan Sect devotee. “instant awakening” is of primary importance.
The Chan Sect thus transformed the abstruse, overelaborate Indian Buddhist tenet into a sinicized form of Buddhism that was adapted to the traditional Chinese psychology. It tolerates almost all forms of worldly behavior except killing, looting. robbing and sex. As a result. Shaolin Temple allowed numerous artist monks, tea or wine imbibing monks and even carnivorous monks not accepted by other Buddhist schools. Such unusual religious tolerance provided an important basis for the existence and development of Shaolin martial arts. Hence the appearance of the “fighting monks” and “cudgeling monks.”
Unlike their counterparts in other monasteries, the inhabitants of Shaolin Temple paid little attention to ascetic living. Nor did they study the Buddhist scripture. Their daily routine consisted of “sitting cross-legged in front of the wall” in perfect composure, in order to stifle all distracting thoughts. as preached by Bodhidharma. It is said that Bodhidharma sat facing the wall in a rock cave for nine years, unaware of birds nesting on his shoulders, his shadow cast deep into the rock face. Perhaps this is exaggerated, but his perseverance provided stimulus to the rise and development of Shaolin martial arts. Long periods of sitting still obviously cause great discomfort and cramped limbs; one needs to limber up to restore circulation. Thus the “1 8 routines of Shaolin wushu” were invented. By modern physical standards, these routines are no more than warm-up exercises. But in those days they served as a regular part of the self- cultivation regimen of Shaolin, setting an unprecedented example in the world of Buddhism, or perhaps even in other religions. Shaolin martial arts began to flourish.

From Temple Protection to Martial Arts

Today, however, the origin of Shaolin kungfu is still a widely debated topic. After Bodhidharma established his first religious court at Shaolin
Temple. the Chan Sect spread rapidly in China, unmatched by the Changsha Faxiang. Tiantai. Huayan and Pur Land sects. After the Tang Dynast the Chan Sect became far and away the most influential Buddhist school in China, dominating more than 7 percent of Buddhist temples through out the country. Yet of all the temple professing the Chan Sect, only Shaolin in was renowned for its martial art Why? There are various reasons. some historical and some coincidental.

“Illustrious” Monk Soldiers

The appearance of the monk- soldiers indicates that the concept of devotees participating in wushu training was accepted by the society and supported by the ruling class. Shaolin wushu was no longer a matter of personal taste and interest, nor was it kept hidden within the walls of the monastery. A wushu clique and style was formed, with Shaolin Temple its nucleus, which drew on the best elements among the Chinese martial arts circles. It specialized in boxing cudgeling and internal exercise. with’ Shaolin monks taking a leading role.
In 621, between the late Sui and the early Tang. a fierce struggle unfolded between the Qin prince L Shimin and the Sui general Want Shicong. Hearing of the Shaolin monks’ prowess. Prince Li issued an edict calling upon the monks to “heIr apprehend the prime culprit and pacify the land.” The monks responded. the first time ever that Buddhist disciple had collectively taken part in battle In the campaign of Qianglingkou Shaolin monk-soldiers routed Wan Shicong’s army. Prince Li was enthroned as the Tang emperor, he awarded the Shaolin monks handsomely, conferring the title of Great General on monk Tan Zong an granting Shaolin Temple 40 hectare of land. Moreover, the temple was permitted to retain a standing army c monk-soldiers. From that time on, the Shaolin troops became widely known and their ranks grew from year to year Among the famous fighting monks ii the Tang Dynasty were Shan Hu. Z Cao, Hui Yang. Tan Zong. Shan Hu Ming Gao. Ling Hui, Shen Sheng. Z Shou. Dao Guang, Zhi Xing, Fen Man, Jue Ren, Jue Yi and Tou Hong Renowned Song Dynasty (960 1279) fighting monks included Fu Ju, combative in nature. Despite the Qing Fu Shi and Li Cheng, and those of the government’s eventual suppression, Yuan Dynasty (1271 -1 368) were Jin Shaolin kungfu has remained a leader Na Luo, Fu Su, Ju An and Ling An. among Chinese wushu circles. The Ming Dynasty (1 638-1 644) saw a blossoming of Shaolin martial arts as never before. Almost all the residents of Shaolin took up wushu and a powerful detachment of over 2,500 monk-soldiers was organized. Shaolin wushu had come into its own, whether in boxing, weapons or internal exercise. The Ming government
treasured the monk-soldiers, sending them on expeditions to border areas several dozen times between the reigns of emperors Jia Jing and Wan Li. The most well-known fighters of this era included Yue Kong, Yue Xing, Yue Ling, Si Kong. Wu Kong, Se Kong, Ban Kong, Sa Kong, Wu Xu, Zhou You, Zhou Can, Hong Hong. Pu Shi, Xiao Shan, Zao Hua, Tian Chi. Yi Zhou, Da Xu, Dong Ming, Gu Quan, Da Yong, Bi Xi, Da You. etc.
In 1553, forty Shaolin monks led by Tian Zhen and Tian Chi “inflicted a crushing defeat on Japanese pirates.” In June of the same year, pioneered by patrols led byTian Yuan and supported by rearguards led by Yue Kong, Shaolin monks fought and defeated Japanese pirates at Baishawan.” More than 100 monk- soldiers took part in the battle. The mass participation of Shaolin monks in military campaigns marked a turning point in the development of Shaolin wushu, which evolved into a comprehensive system strongly combative in nature. Despite the Qing government's eventual suppression, Shaolin kungfu has remained a leader among Chinese wushu circles.

"In Defence, like a Virgin; in Attack, like a Tiger"

As the nucleus of Shaolin wushu, Shaolin boxing dates back more than 1,000 years to the Northern Wei, when Bodhiharma founded the Chan Sect. In those times, the monks were practicing the "18 routines of Luohan Boxing" to relieve the fatigue and cramped sensations of long hours in meditation, but it was not until the late Ming or early Qing Dynasty that Shaolin Boxing won fame among
wushu circles for its special characteristics and routines. The was much later the development of Shaolin kungfu with weapons. In its initial stage Shaolin boxing was represented solely by Luohan Boxing, the nucleus and origin of all the various routines of Shaolin boxing. To depend themselves against the attack of wild animals, Shaolin monks created the Xinyi (Heart-and Mind) Boxing, mimicking the actions of animals and human labor. But this rudimentary practice was still far from being an integral system of Shaollin boxing routines. Shaolin boxing began to develop rapidly following the Tang court's patronage and permission for large scale wushu training. The benefits brought by wushu prompted temple authorities to encourage monks to take part in serious wushu training and to tour the country, seeking out master for advanced training and exchanging knowledge with wushu fans. During the Song Dynasty, Fu Ju, abbot of Shaolin Temple, invited experts from 18 wushu schools to shaolin for exchange of skills. The remained for three years and ultimately edited the Shaolin Boxing Manual which described 280 routines. It is said that Zhao Kuangyin, founding emperor of Song, was able to thoroughly master the routines of Long Boxing because of what he had learned at Shaolin. During the Jin and Yuan dynasties, monk Jue Yuan descended the mountain and traveled west. In Lanzhou and Luoyang he met experts Bai Yufeng and Li Sou, and returned with them to Shaolin for further exchange of wushu skills. Subsequently, more than 70 rountines of Shaolin boxing were created on the basis of the 18 routines of Luohan Boxing, which developed further into 173. Meanwhile, mimicking the "five-Animal Play" devised by the famous physician Hua Tuo of the Three Kingdoms Period, Jue Ya Yuan Created the Dragon, Leopard, Snake, Tiger and Crane boxing and developed the art of attack. During the Ming and Qing dynasties, a group or highly idealistic people aware of the deteriorating political situation joined Shaolin Temple, with a view to dedicating themselves to the service of the country at a decisive historical juncture. They brought With them countless folk wushu routines. At the same time, the Qing government's ban on the practice of wushu caused many Shaolin monks to leave the temple and roam the country, thus bringing Shaolin wushu to a popular level. Returing to temple in later years, these monks brought back what they had learned from other schools. By the end of the Qing Dynasty there were several hundred types of Shaolin boxing in current use. Though some have been lost since, more than 100 sets of sparring methods have survived. They include Xiaohong, Dahong, Tongbi (long Arm) Pao (Cannon), Yuan (Monkey), Qixing (Seven-Star), Xinyi (heart- and-mind), Rou (soft), Meihua (plum Blossom) and many other boxing.

Genuine Shaolin boxing includes both internal and external exercises. They are rigorous, hard-hitting, quick and fierce, going by the name of "hard boxing." But of course this is only its superficial aspect; in fact, Shaolin boxing accentuates soft tactics, combining both "hard" and "soft." "In, like a virgin; attack, like a tiger."

Shaolin Chan ( the spiritual part of Shaolin, the Missing link) aka Heart Zen

A subchapter of the Taiwan Zen Buddhist Association

As you may know, Shao Lin was the first temple Bodhi Darhma (Da Mo) visited and stayed
in a cave for nine years until the Second Patriarch showed up. Many of the Shao Lin martial arts still retained his name.

Yet Shao Lin martial arts is really and originally Motion Chan.

After the communists took over, they vacated the Sitting Chan practices and therefore this practice is lost in Shao Lin.

For the last 10-15 years, Shao Lin (temple) has asked repeatedly our Teacher, Chan Master Miao Tian, to bring it ( Chan) back to Shao Lin. Finally He agreed to bring it back on October 13, 2007. This is a historical event.

Yet why us? Why Heart Chan? Since the Sixth Patriarch, five out-of-home schools
were branched into along with one at-home practice. Heart Chan is the at-home
practice. We do not shave heads nor wear robes. We have no temple and no
formalities. Our practice is quite simple and I guess it was identified as originally Shao Lin.

Head Master of Shaolin has visited Shifu many times in Taiwan and expressed the
importance to bring it back. China is filled with riches now, but the spirits are empty.

shaolin chan

One thousand of our practitioners from Taiwan met with Shao Lin in China October 2007 brought back Orthodox Chan practice to Shao Lin after an absence of two hundred some years. Chan Master Miao Tian, is an appointed deputy abbot of Shaolin Temple

禪宗戒律 The Ten Disciplines for Chan Practitioners

一．不可欺師滅祖。 I shall not betray my masters.

二．不可破壞宗譽。 I shall not disgrace my linage.

三．不可私收弟子。 I shall not recruit disciples privately.

四．不可傷天害理。 I shall not do harm to anyone.

五．不可邪術騙人。 I shall not swindle.

六．不可妖言惑眾。 I shall not delude.

七．不可欺負弱小。 I shall not take advantage of the weak.

八．不可落井下石。 I shall not rub salt into others’ wounds.

九．不可酗酒亂性。 I shall not be excused from substance usage.

十．不貪嗔痴慢疑。 I shall have no craving, upset, attachment, pride and doubt.

___________________________________________________________

Thanks to the efforts of many practitioners we now have an English book - "Chan Master Miao Tian's Book of Wisdom."

Foreword

This book contains selections of Chan Master Wu Jue Miao Tian's teachings from various occasions in the past 25 years or so. The contents presented in this book are the English translation of the original Chinese texts and DVD lectures mainly from three sources plus some additional ones. These three main sources, each assigned a literally translated title from its original Chinese, include: Chan and Its Life Force, Introduction to Chan Meditation, and Heart Chan Meditation Lectures. To facilitate reference to the original text for Chinese readers as well as to affirm fidelity, most of the selected essays in this book are presented with its source clearly indicated under the title.

這本書收集了悟覺妙天禪師25年來在不同場合的開示，內容來源主要有三部份，「禪坐入門」、三本一套的小冊子之一的「禪與禪的生命力」和印心禪法DVD的第一、二講。為了雙語讀者的方便，摘錄自這三個來源的每一篇都有註明出處以利對照原文。

Chan Master Miao Tian is the 85th Patriarch of Chan Buddhism and the enlightened spiritual teacher of the Chan School based in Taiwan. He has dedicated his life to bringing to the world the authentic, orthodox teachings of the Buddha (Shakyamuni or Gautama Buddha) which is nearly lost today. The profound and personal realization of the Truth has brought to his awareness that the inner cultivation and peace through the practice of Chan holds the key to the success of humanity as a whole. Witnessing the many atrocities of the past and the disasters of the present, he has confirmed his grand undertaking as a spiritual leader and is fervently calling for wider involvement and support.

妙天禪師是佛教禪宗的第85代宗師，致力於弘揚佛陀所傳的正統佛法。見到現今末法時代的種種災難，禪師認為禪的力量才能改變人心，因此禪師發願將禪宗殊勝的佛法普傳，以期能提升全人類的靈性層次，真正地實現人間淨土。

While Buddhist terms are used in all of Chan Master Miao Tian's teachings, they are used simply for convenience and are not meant to be a religious cage that confines the teachings. The teachings are targeted at people of different backgrounds, color and race, who share both the love and compassion and the vision of a more peaceful world. On this common ground, any differentiation based on religion and creed is completely unnecessary and irrelevant to one's spiritual well-being and growth. The ultimate Truth he realized transcends all human terminologies and ideologies.

妙天禪師的開示雖然是用佛教的方式、佛法的用詞，但語言文字只是一種工具，靈性層次是不分宗教的，我們不分種族、宗教、背景，凡是想追求靈性的提升、世界和平的人士，都歡迎您一起來向禪師學習"禪法"，因為禪師所悟得的法，是超越宗教、族群間的藩離，也超越語言的限制和意識型態的。

Therefore, while reading this book, care should be taken when approaching the Buddhist terms. These Buddhist terms, when referenced, are for the sake of conveying the universal message to a particular group of people on that particular occasion. In a different occasion with a different audience, the same message can readily and aptly be expressed in the most suitable way. Therefore, readers of non-Buddhist backgrounds or beliefs should not feel that they are not the intended audience of this book. In fact, anyone and everyone is the intended audience of this book. This fact is further confirmed in the book by attempts at breaking the religious barriers as is seen in essays such as Chan in Religions. Other times new perspectives and interpretations of some terminologies associated particularly with some religions are provided, as in Heaven and Hell, with the aim of seeking similarities and unification between religions.

本書的內容是禪師在特定場合對特定對象所說的，因此我們不需要執著於佛教的用詞，禪宗講不立文字，佛教用詞只是為了方便傳達禪師所了悟的真理。任何人不論宗教背景，都歡迎您來閱讀本書。事實上，「禪與宗教」這篇文章，就提到了不同宗教間的共通點。「天堂與地獄」這一篇，也提供了宗教用語的不同觀點，讓我們了解到一切宗教的用語只是一種工具，我們應該了解文字背後的意義，而不執著於文字本身。

The book is comprised of two parts. The Words of Wisdom collects the teaching on Chan itself and its daily-life application to self-development of compassion, love and peacefulness. The Heart of Practice contains the basic guidance to Heart Chan meditation, which is aimed to help a practitioner gain basic familiarity with its techniques and benefits.

這本書分為兩大部份。「智慧語錄」收集了禪法的觀念和日常生活的應用，幫助我們追求個人的成長、心靈的寧靜、也培養慈悲心與愛心。「印心實證」則是印心禪法禪坐的基本教學。

If you are interested in this book please contact me. _/|\_