Amituofo in Shaolin Chan

"Buddha means awareness, the awareness of body and mind that prevents evil from arising
in either. And to invoke means to call to mind, to call constantly to mind the rules of
discipline and to follow them with all your might." - Bodhidharma

Amituofo is a common phrase used in Shaolin and throughout Chinese Buddhist traditions,
especially the Pure Land school (Chin.: jngt!z!ng ) and the Chan school (Chin.:
chnz!ng ). The following article is an explanation of the meaning and unique usage of
this phrase in the Shaolin Chan tradition.


Salutation

Amituofo (Chin.: !mtuf |][) is most often heard as a salutation (Chin.: zhjng ])
among Shaolin practitioners- monastic and laity alike. In greeting and taking leave,
individuals join their palms in front of the chest and, with a slight
bow toward one another, recite Amituofo. This greeting is often
alternatively accompanied with a single hand bow, in which the individual uses only the right
palm in front of the chest as a remembrance of the dedicated spirit of the second Chan
ancestor Huike (Chin.: rz! huk" \}), a story which is told in the article on the origin
of Shaolin Chan.

Amituofo is also used as a catch-all phrase replacing many common daily expressions, such as
"hello", "goodbye", "thank you", "fantastic", "sorry", etc.. In this way we are reminded of our
practice.

So what is our practice and what does Amituofo actually mean?

Nianfo Practice

Nianfo (Chin.: ninf ) means Buddha Remembrance and is the practice of reciting a
Buddha's name. Either reciting aloud or in silence, the mind is wholly concentrated on the
name and gives no room to discursive thought. The mind then becomes one with the qualities
of the Buddha i.e., wisdom, compassion, etc..

This is a method of "protecting the mind" (Chin.: hnx#n |(). It is said with a single
recitation countless eons of negative karma (Chin.: niyun ) are destroyed. By not acting
on impulse but from a clear and compassionate mind, unfortunate situations are accepted and
allowed to pass without creating further causes for their reproduction. This is the familiar
practice in Western religious traditions, what is known in Jesus' teachings as "turning the
other cheek". By acting in this way, no power is given to injustice and no further fuel is added
to the fire, but neither is it left to arise again later. It is rather fighting fire with fire, passively,
allowing it to exhaust it's own sustenance. It is instantaneously cutting karma.

Namo Amituofo

Namo Amituofo (Chin.: namo !mtuf ; ) is the longer phrase used in Nianfo
practice. Namo is a Sanskrit root meaning "homage to" (with utmost respect, honor, and
admiration). Amituofo is a Chinese transliteration of the Sanskrit word Amit!bha Buddha.
The Fo ( ) character denotes a Buddha in Chinese. Amit!bha then means "infinite/boundless
light". So together, Amitabha Buddha or Amituofo is the Buddha of Infinite Light.

In the Pure Land school, Amitabha is the principal Buddha of the Pure Land. Prior to his
awakening he made 48 great vows and an aspiration to create a heavenly country for all
beings to be reborn in to practice straightly to awakening. This country is described in the
Sutras with great detail of splendor and joy. Jewel encrusted birds, heavenly music, fragrant
breezes, raining lotus flowers, and golden rivers adorn the land. In this land there is always
the opportunity to learn directly from Amitabha.

Of course, to the Western mind this all sounds familiar, with pure faith resulting in heavenly
life after death. Naturally it can be made into an alternative belief and yet another religion.
However, in the Chan school this is all allegory for the Pure Mind, as it is in this moment. It is
a Pure Land right where we are.
"When the mind is pure, the land is pure."
- Vimalakirti Nirdesa Sutra


As it is said; "all things are created by mind" (Chin.: y#qi wix#n zo l ). Even
modern Quantum Physics now recognizes this very old "Buddhist" principle. Therefore as
Bodhidharma says; "Outside this mind there is no Buddha".

The 18th Vow

Amitabha's 18th vow is one of the most important in Chan. It says that whoever should hear
Amitabha's name and awaken their highest faith and aspiration to take rebirth in the Pure
Land, holding the recollection only ten times will destine them to be reborn there.

In Chan practice this means rebirth of reawakening to the Pure Mind, in this very
moment. As the Chan saying goes;
"The mind alone is the Pure Land, the original nature is Amitabha"
(Chin.: wix"n jngt!, b#nxng mtu ).

For this reason many wrist malas are made with 18 beads, or an extra strand of 18 is added to
the 108 bead necklace, to represent this 18th vow.

Nianfo in Chan

The fourth Chan patriarch Daoxin (Chin.: doxn |, 580-651) taught what he called the
"Samadhi of Oneness," utilizing the recitation of the Buddha's name to pacify the mind. It
should be noted however, that since this practice involved reciting the name of any Buddha
a practice dating back to the origins of Buddhism it was not specifically designed to produce
rebirth in the Realm of Bliss, as in the Pure Land school; but it did act as a bridge linking
Chan and Nianfo practices. Daoxin taught that the Pure Mind is the Pure Land.

Later, the fifth Chan ancestor Hongren (Chin.: hngr"n ](, 601-674) also advocated
recitation practice for beginners to quiet the mind. Much later the 16th century eminent monk
Zhuhong (Chin.: zhuhng T, 1535-1615), a practitioner of the unification of Chan and Pure
Land schools is quoted with the following;
"This (Pure Land) is the most primal and the most subtle and wondrous. It is also the
simplest. Because it is simple, those of high intelligence overlook it. Birth and death are not
apart from a single moment of mindfulness. Consequently, all the myriad worldly and
world-transcending teachings and methods are not apart from a single moment of
mindfulness. Right now, take this moment of mindfulness and be mindful of Buddha,
remember Buddha, recite the Buddha's name. How close and cutting! What pure essential
energy, so solid and real! If you see through where this mindfulness arises, this is the
Amitabha of our inherent nature. This is the meaning of the patriarch coming from the West
(the meaning of Chan)."
Looking back further to the founding patriarch of Chan, Bodhidharma (Chin.: dm N), we
can see his teaching on proper Nianfo practice. He is quite clear with it;

Excerpt from the Breakthrough Sermon:
"Student: The sutras say that someone who wholeheartedly invokes the Buddha is sure to be
reborn in the Western Paradise. Since this door leads to Buddhahood, why seek liberation in
beholding the mind?

Bodhidharma: If you're going to invoke the Buddha, you have to do it right. Unless you
understand what invoking means, you'll do it wrong. And if you do it wrong, you'll never go
anywhere.

Buddha means awareness, the awareness of body and mind that prevents evil from arising
in either. And to invoke means to call to mind, to call constantly to mind the rules of
discipline and to follow them with all your might. This is what's meant by invoking.
Invoking has to do with thought and not with language. If you use a trap to catch fish, once
you succeed you can forget the trap. And if you use language to find meaning, once you find
it you can forget language. To invoke the Buddha's name you have to understand the
Dharma of invoking. If it's not present in your mind, your mouth chants an empty name. As
long as you're troubled by the three poisons or by thoughts of yourself, your deluded mind
will keep you from seeing the Buddha and you'll only waste your effort. Chanting and
invoking are worlds apart, Chanting is done with the mouth. Invoking is done with the
mind. And because invoking comes from the mind, it's called the door to awareness.
Chanting is centered in the mouth and appears as sound. If you cling to appearances while
searching for meaning, you won't find a thing. Thus, sages of the past cultivated
introspection and not speech. This mind is the source of all virtues. And this mind is the chief
of all powers, The eternal bliss of nirvana comes from the mind at rest. Rebirth in the three
realms also comes from the mind. The mind is the door to every world and the mind is the
ford to the other shore. Those who know where the door is don't worry about reaching it.
Those who know where the ford is don't worry about crossing it."
Therefore, if we are reciting Amitabha Buddha (Amituofo), we should know that Amitabha
means "infinite/boundless light" and Buddha means "clear awareness". Namo Amitabha
Buddha (Namo Amituofo) is a call to mind, to take refuge as in to return and rely upon
the boundless light of awareness, the wisdom that is the original nature.

The characters for Nianfo may also be understood in this way. Nian ( ) is made up of two
characters. The top is Jin () meaning now/at present, and the bottom is Xin ( ) meaning
the mind. Together they form the word Nian ( ) which means to remember, to behold the
mind (Buddha/Fo ) in this moment.

Nianfo practice in the Chan school is further extended to the traditional Chan practice of
questioning. Huatou or "word/speech head" (Chin.: hutu ) is the practice of using
irrational or unanswerable questions to lead the questioner back to the origin of the question
itself- the point before thinking arises.

So in Chan practice, Nianfo is used for Samadhi (Chin.: dng ), Eng.: deep concentration)
and then the Huatou "who is reciting Amituofo" is used as a method of introspective insight.

Amituofo in Shaolin

Reciting Amituofo is an important part of Shaolin practice. We use it to greet and take leave of
our masters, brothers, and sisters. We use it to say please, thank you, sorry, and great job. We
also use it before and after training sessions, as well as to open and close each boxing set
(Chin.: tol $) we practice.

Amituofo is a reminder to one another that there is something beyond the daily samsaric view
of life. Amituofo is a wake up call- not to live this life in vein, not to engage in empty practice.

Amituofo is recitation with the mind.
Shaolin Wugong is recitation with the body.

Namo Amituofo means "return to the boundless light of awareness".

For the benefit of all sentient beings.

Namo Amituofo







Terms: Wushu, Gongfu, & Wugong
The martial arts are perhaps the most common path through which people come in contact with the Shaolin
Culture (Chin.: Sholn Wnhu ). This is a good thing, because when people come to know about
Shaolin Culture it provides the opportunity for them to understand it more fully and reap the personal
benefits it may provide. People who normally would not look for a spiritual practice may be introduced to it
through the authentic Shaolin martial arts, and thus have their lives changed for the better. This way a
wider range of people can experience and benefit from the Shaolin Culture.

Unfortunately, many
schools that appear to teach some form of Shaolin martial arts only ever go so far. This is,
however, reducing Shaolin from a Buddhist monastery (Chin.: syun [) to a mere martial
arts school (Chin.: w!xio ). Still other schools that claim to teach a spiritual system
through martial arts may not be qualified to do so. These things make the true Shaolin
Culture hard to find and difficult to learn.

People come to martial arts for many different reasons, and the training offers something
different to each type of person who seeks it. Shaolin martial arts, as part of authentic Shaolin
Culture, offer much more than one might at first notice. Shaolin is a Buddhist monastery, and
the martial arts as practiced by its monastic community (Chin.: s$ngtun j) are a part of
the monastery's spiritual system of Chan Buddhism (Chin.: Chnf ).

How then do we refer to Shaolin martial arts, in particular, when speaking of them as a part of
Chan?

First of all, there are many Chinese terms used to reference martial arts in general, including
those of Shaolin. Among them are such terms as Wushu (Chin.: w!sh ), Gongfu (Chin.:
g%ngfu }7), and Wugong (Chin.: w!g%ng ). We will take a look at them each in turn.
Wushu

Wushu is a very common term for the martial arts today and the characters literally translate
to "martial arts". It used to reference more than a self-defense system. It included all military
activities (Chin.: j&nsh hudng #,) (e.g. horsemanship, swordsmanship, archery).

However, the Chinese words and the English words carry slightly different tones. The word
"martial" refers to the military and warlike activities, as does the character "w!" ( ), but
upon dissection of the character we may understand it more deeply.

The top-left of the character is another Chinese character: "y#" ( ), meaning the number
"one". Located at the bottom-left is another: "zh"" ( ), which means "to stop". And lastly, at
the right of the character we find: "g$" () meaning "spear".

In ancient times the character "zh"" ( ) referred to the feet. So "zh"" ( ) with "g$" ( )
(which referred to a long handled, nondescript instrument) together meant "walking with a
weapon". This is the ancient etymology of the character "w!" ( ), meaning "martial".

However, in modern Chinese "zh"" ( ) means "to stop", and therefore looking at the
character "w!" ( ) in this way, we get a sense of "protection" or "defense" by stopping the
incoming spear. Adding the second character of Wushu, "sh" ( ), which literally means
"art", we get a combined meaning of roughly "the art by which one stops the spear"- a
protective art as opposed to a "martial" art.
+ 1 + = I
One + Stop + Spear = "Defense"

Gongfu

Gongfu, or kung-fu under the Wade-Giles romanization system, is by far the most commonly
used term in the West to reference the Chinese martial arts. It is often translated simply as
"hard work" and, in Chinese, can refer to any sort of skill acquired through discipline. A
violinist, for example, may have very good "gongfu". Once again let's dissect the characters to
understand the fuller meaning of the term.

The first character "g%ng" ( ) is comprised of two separate characters. On the left is the
character (), also pronounced "g%ng". It's meaning is "work". On the right is "l" (7), which
means "power", "force", or "strength".

Placed together they create the character "g%ng" ( ) with the full meaning of
"accomplishment", "achievement", "merit", "skill", or "result".

The second character is "f&" ( ) which means "man", "master", or those eligible for military
service (male adults). This character gives us the idea of "time", because one only becomes a
man after going through the stages of infancy and adolescence into adulthood. Likewise, one
can only become a master through hard work over time. As the Chinese saying goes:
"Three feet of ice does not form in a single day."
(Chin.: b#ng dng s!n ch", f$i y# r zh# hn ]E)5 )

Wugong

Today both terms, Wushu and Gongfu, are often used to reference any martial art that comes
from China. They are so easily used to denote a mere fighting art or method of self-defense.
Wushu, in the West, has also become a term to identify the modern performance art which
has been pulled away from traditional martial arts by the PRC and used in sporting
competition for its beauty. Gongfu has thus been used, in English (kung-fu), to point to the
more traditional martial arts training methods of China.

In Chinese, Wushu and Gongfu can refer to martial arts, both modern and traditional, and are
easily interchangeable. However, in any language or culture, both of these terms all too often
fail to include the rich Buddhist culture that Shaolin martial arts come from. Therefore a new
term has been used to do just that.

In fact, Wugong ( ) is not a new term. It is
quite old as well. It's old meaning used to be "military accomplishments", as seen in the
previous dissection of the characters. These military accomplishments were, for example, the
number of heads cut off in battle. Of course, the meaning of Wugong in Shaolin context is
worlds apart.

"W!" ( ) in this case carries the meaning of "warrior" (Chin.: w!sh ), which in Shaolin
has to do with the spirit (Chin.: j#ngshn W) rather than physical combat (Chin.: zhndu
=). So together w!g%ng ( ) means "warrior skills". The spirit of a warrior (i.e.
determination, perseverance, overcoming hardship, etc..) is developed through the practice of
these warrior skills in Shaolin.

Originally, the term Gongfu was Buddhist jargon meaning "meritorious deeds", referring to a
monk's daily stint (Chin.: s$ng g%ngfu ). In Chan Buddhist temples each monk is given
a daily chore or activity to complete. This is called his daily "gongfu". In the past, when
outsiders saw Buddhist monks in Shaolin Monastery practicing martial arts as part of their
gongfu, they mistakenly called it such. As a result, today the term has been diluted, especially
in the English language (kung-fu), to mean only martial arts. Originally it was not so. In fact,
Shaolin Gongfu is made up of two parts:

1. Investigation of Chan (e.g. study & meditation) (Chin.: Chnji& )
2. Warrior Skills (Chin.: W!g%ng )

When we speak of Shaolin Wugong we are thus referring to all the martial arts of Shaolin and
their balance, Chan Buddhism. Likewise, when speaking of Shaolin Gongfu we refer to the
study and practice of the Chan sect as well as Wugong. The single term Shaolin Gongfu points
to the fact that they are one and the same.

Master Shi Deyang (Chin.: Sh Dyng Q) succinctly describes the relationship between
Chan and Wu by illustrating the similarity to the production of vinegar through the
fermentation process of alcohol. Whereas Chan is the alcohol, Wugong is then the produced
vinegar.

As the Chan Mind (Chin.: Chnx#n ) is aroused one's practice of Wugong becomes a
manifestation of that balanced state of equanimity and emptiness, wherein the practitioner
dissolves into the practice and all returns to the original state from whence it never left.

There are 84,000 Dharma Doors (Chin.: b!wnsqi!n f#mn 1/I;). This is, in a
nutshell, one path of Dharma in the Shaolin Chan tradition.


In order to protect and properly identify the authentic practice of martial arts within the
spiritual system of Shaolin Monastery as a method of cultivating Chan (Chin.: xi& chn ),
we use the term Wugong, or Wugong Chan ( )- the Chan of Wugong. This means it is
more than a mere martial art, it is action meditation (Chin.: dngchn ). Therefore we
also make this obvious by calling the style we practice "Chan Boxing" (Chin.: Chnqun ).
"Wugong is a medium of Chan."
(Chin.: W!g%ng sh Chn de y#zh$ng zit" )

"The purpose in studying Quan is to cultivate Chan."
(Chin.: Xu Qun de md sh wile xi& Chn =#T ] )

Shaolin Monasticism & Discipleship
Shaolin monastic tradition is often misunderstood around the world by people who are not exposed to
sufficient knowledge of the inner-workings of the temple, including those of other Buddhist circles, even in
China. The following is an attempt to make Shaolin monasticism and discipleship a little more clear,
responding to some common accusations.

To begin, there are two main divisions in Shaolin monasticism that should be understood-
that of scholarly monks (Chin.: wns$ng ) and that of warrior monks (Chin.: w!s$ng
). The warrior monks are often
mistaken as fully ordained Buddhist monks (Chin.: hshang Y{) from where stems the
confusion.

The confusion is often the source for accusations of Shaolin monks being false for not
upholding the Buddhist monastic codes. However, as we are trying to make clear here, the
term "Shaolin monk" cannot be taken as reference to only the fully ordained. It is rather an
umbrella term for all monastics within Shaolin tradition.

"Scholarly monks" is another name for the fully ordained Buddhist monks. In China, to
become a fully ordained bhikshu, a monk (Chin.: b"qi& |/ hshang ) or bhikshuni, a
nun (Chin.: b"qi&n / ng& ) one must take the full Pratimoksha Precepts (Chin.:
biji"tu%ji W])), consisting of at least 250 precepts for the monk and 348 for the nun. In
addition, one must take the Bodhisattva Precepts (Chin.: psji @ ), consisting of 10
major and 48 minor. One cannot become fully ordained in Chinese Buddhism without taking
both sets of precepts. However, it is the Pratimoksha that officially ordains someone in all
Buddhist traditions. The Bodhisattva Precepts are just a requirement for Chinese
monasticism.

This is where Shaolin tradition differs. There is a type of monastic who is not fully ordained.
The warrior monks are unique to Shaolin and only take five lay precepts (no killing, no
stealing, no sexual misconduct, no wrong speech, no intoxicants). However, there are
exceptions. While on temple grounds they observe ten precepts, with the precept of no sexual
misconduct upgraded to full celibacy.

The warrior monks in Shaolin tradition are considered monastics because they often live and
practice in the temple. They differ from the secular disciples (Chin.: sji!dz" |) who
live at home. Warrior monks are like secular disciples who have "left home" (Chin.: ch&ji!dz"
u ). The level of their precepts makes them secular, but their position in the temple
makes them monastic. This is unique to Shaolin, hence the common confusion. In other
traditions they are seen as secular Buddhist gongfu masters who are trained under the
guidance of fully ordained monks.

This is often times unknown to many which creates controversy. The most common
accusations are of the warrior monks breaking precepts such as of not eating meat. However,
this precept is found in the Bodhisattva Precepts which is a choice for laity. Warrior monks do
not necessarily take them. Furthermore, the Pratimoksha Precepts are those which make one
fully ordained, and when broken have more strict punishments depending on the degree.
Meat eating, however, is not found within this set of precepts, and therefore would not result
in expulsion. Regardless, for one who has not taken such a precept of vegetarianism, there can
be no punishment.

The other main accusation is of breaking celibacy precepts. For the fully ordained, breaking
this precept is called "defeat". One is immediately excommunicated from the Sangha and
cannot reordain in this lifetime. This requires no decision to be made by the elder monks. It is
automatic.

Again though, this is
in the Pratimoksha Precepts, which the warrior monks do not receive. Although they are
considered monastics in Shaolin tradition, the level of their precepts is still secular. Many
have had families. Ven. Shi Suyun (Chin.: Sh Syn 1913-1999), during a period of
chaos in China, like many monastics had to return to regular home life. He had several
children during this time. His son later ordained in Shaolin Monastery as well.

All other confusions can be cleared up by taking a look at the precepts taken at each level.
Now that the distinction between scholarly monks and warrior monks in Shaolin is clear,
hopefully this will recover some of Shaolin's lost reputation due to the lack of available
knowledge concerning the issue of precept levels.

There are both scholarly and warrior monks in Shaolin. The warrior monks train in traditional
Shaolin Warrior Skills (martial-arts) or "Wugong" (Chin.: Sholn W!g%ng ), while
the scholarly monks focus more on monastic study and practices. However, the scholarly
monks can, and some do, study wugong to various degrees, and the warrior monks do not
only study wugong. All in Shaolin must first study Buddhism. A warrior monk can study
Buddhism at the same time as training wugong , but Buddhist study and participation in
monastic rituals is an absolute must for any. After all, Shaolin is not a martial arts school, but
a Buddhist monastery.

Shaolin monasticism and discipleship is a little more complicated than just this. There are
several levels with differing precepts. The following is a basic overview of Shaolin
monasticism.

Levels:
1. Fully Ordained Buddhist Monk (Sanskrit: bhikshu) (Chin.: hshang / wns$ng )
2. Warrior Monk (Chin.: w!s$ng )
3. Novice Monk (San.: sramanera) (Chin.: sh!m / )
4. Young Novice Monk (Chin.: xi#osh!m " )
5. Monk Student (Chin.: xus$ng )
6. Secular Disciple (San.: upasaka- male, upasika- female) (Chin.: sji!dz" )

Precepts:
1. Fully Ordained Monks take the full Pratimoksha Precepts and Bodhisattva Precepts.
2. Warrior Monks take the Five Lay Precepts and observe Ten while on temple grounds.
3. Young Novice Monks and Novice Monks take the Ten Precepts.
4. Monk Students take the 48 Vows.
5. Secular Disciples take the Five Lay Precepts.

Discipleship:
1. A Scholarly Monk being fully ordained can take all lower levels.
2. A Warrior Monk can take Secular Disciples, Apprentices (Chin.: td | ), and Ordinary
Students. Due to their level of precept being secular, they cannot ordain any higher levels.


- Shaolin Chan City
www.ShaolinChanCity.com

"The Teachings of Shi Deyang", by Shi Xingmi.
The following is an insightful experiential account of the teachings of Master Shi Deyang (Chin.: Sh Dyng
) written by his personal disciple- 32nd Generation Shaolin Disciple and co-founder of Shaolin
Wuseng Houbeidui - Italy, Walter Gjergja, Dharma-name Shi Xingmi (Chin.: Sh Xngm ).

-----------
The Teachings of Shi De Yang
Walter Gjergja (Shi Xing Mi, Shaolin Disciple 32nd generation)

Grand Master Shi De Yang, 31st generation Shaolin monk, is unanimously considered among
the greatest traditional Shaolin Masters of recent generations, a real present-day exponent of
Shaolin martial arts and Chan Buddhism.

Direct disciple of the late Shi Suxi, to whom he
was like a son, Shi De Yang is one of very few Shaolin Masters of recent generations to have
studied in a profound manner all 'three treasures of Shaolin' (Chan, WuShu, traditional
medicine). This traditional knowledge, aptitude to studying and teaching, exceptional martial
abilities and philosophical vision, have allowed him over the years to be chosen for some of
the more prominent roles in the Temple, from head of the warrior monks to transcriber of the
ancient texts, from philosophy teacher to director of traditional WuShu studies.

Books and documentaries have been made about him, however despite the international fame
Shi De Yang continues to reside for most of the year in DengFeng, near Shaolin temple,
absorbed in his studies and teaching.

To the activities at the Temple Shi De Yang has for some years added the management of his
external school, which welcomes several hundred young students, often very poor, to whom
he offers a study program that includes Chan, Kung Fu WuShu, as well as basic general
culture subjects.

Most of all he has remained true to the Shaolin tradition, often shying away from the more
glamorous or commercial opportunities to devote his time humbly to studying, and teaching,
Shaolin Chan and traditional WuShu to local students. His international travels are usually
motivated by carefully screened invitations from trusted students, disciples, or Shaolin
brothers, always maintaining a humble and modest approach in an era when Shaolin is too
often presented in outlandish and bombastic way.

During one of my many stays in Shaolin I had the opportunity to meet Master Shi De Yang.

The Master initially accepted me as his school student, then as direct student, and finally,
after years of study and friendship, as his formal Disciple, descendant of the 32nd Shaolin
generation with the name Shi Xing Mi. The rare traditional ceremony, performed in the
Shaolin temple with the presence of elder monks and relatives of the Master, has formalized
the entry in the Shaolin genealogy and the creation of an inscindible bond, considered as that
of family.


As his student and then disciple, during the past few years I have had the great honor of
welcoming Grand Master Shi De Yang at our school, Shaolin WuShu Guan Italy.

Our invitations have been motivated by the desire for him to meet our students, to have his
assistance in developing our traditional school program and teaching system, and to conduct
fund-rising events aimed at supporting the improvement of his DengFeng (Shaolin) school.

Master De Yang has stayed with us in Italy several times, offering to everybody a rare and
profound insight in traditional Shaolin martial arts and Chan philosophy.

In the daily lessons he often interrupted the intense physical training to discuss not just the
technique or the application, but the origin and motives of what the students were doing, and
every time Master De Yang was able to define a much broader meaning than a punch or a kick
or a stance might suggest.

In this article I will outline some of the many thoughts and teachings that Master De Yang
shared, avoiding descriptions of martial techniques to focus on the far more important
broader concepts he repeatedly touched.

The following is a summary of insights in Shaolin philosophy: I hope they can be a source of
inspiration for your daily martial arts practice, but more importantly for your daily life.

-----------------------------------------------------

Shaolin martial arts begins with basics and ends with basics. At the start you will only do
basics, because they are the foundations on which you will build all else, and at the end you
will only do basics, because you will realize that all else is within them.

However your basics will no longer be basic, they will show skill of the highest level.

Endless practice is the path towards excellence, nothing more, nothing less. Nobody should
fear thousands of techniques practiced a few days; everybody should fear the one technique
practiced thousands of days. So dont try to know everything superficially, try to know a few
things completely.

Of primary importance are the stances: they must be practiced tirelessly, to strengthen the
core of the body, to understand balance and movement, do develop rooting and speed, to
make joints and muscles supple and resistant.

Then we will add kicks, punches, blocks, and many types of defensive and offensive
movements, combined firstly in sequences, the forms, and then also practiced and applied
freely with a training partner.

This progression should be gradual, not rushed; to practice combat without technique will
become a useless brawl. To practice technique without a strong body will become a useless
flailing of limbs. First prepare the body, then the technique, then the application. And always
prepare the mind.


To enable yourself to improve, together with the technique practice we must also train our
bodies, using the techniques themselves but also through a rigorous program of exercises that
will work our flexibility, endurance, strength, power. Neglecting this aspect of Shaolin
training is neglecting to forge the weapon: we might learn how to use it, but it will be blunt
and break easily.

Only through serious training you can achieve a high level, in martial arts and in everything
else: there are no shortcuts, and if there seem to be they will inevitably lead to mediocrity or
worse, to disaster.

So, even before you start training martial arts, teach yourself to be determined and hard
working, in all you choose to do: this will already be an important lesson for your whole life,
one that you should apply in everything you do, every day.

Traditional Shaolin WuShu must be practiced frequently, with patience and perseverance,
training our body and mind to protect itself and those around us, from the outside dangers as
well as those from within, such as disease. It was initially created primarily for health and
total control of body and mind, then from this came the ability to defend ourself in fighting.

Times have changed, we fortunately might never have to face bandits, invading armies,
dangerous living conditions, but perhaps modern society needs traditional Shaolin Kung Fu
WuShu more then ever, because it can offer something for everybody, from children to the
elderly, to improve the health of body and mind.

Modern society fills our bodies and minds with many useless and sometimes negative things,
and traditional Shaolin WuShu can help eliminate them. People might become interested in
Shaolin WuShu as a form of physical exercise, intensive and varied, or as a form of self
defense, as even today we might need to protect ourself or those around us from aggression.

Today Shaolin WuShu is also shows, sporting competitions, entertainment ... all this is good, a
natural part of the evolution that has always been and always will be, dictated by the times
and needs, however we must always remember where it all comes from. To make Shaolin
WuShu suitable for our modern times is positive, but this should be done by adding new
elements, not by replacing the old ones, which would mean the loss of Shaolins traditions and
its culture.

Traditional Shaolin Kung Fu WuShu today is something for all to enjoy and for all to benefit
from, in China and in the whole world, in many different ways, from martial art to fitness to
shows, however everybody must know that the real value of traditional Shaolin is not martial
arts but what they are a part of: Chan.

Traditional Shaolin WuShu is just a branch of the tree that is Chan.

Chan is the first treasure of Shaolin, and traditional WuShu is a beautiful jewel in this
treasure, but alone it represents only a small part of the total value.

Chan is a philosophy, a path, towards learning about ones body and more importantly ones
mind and spirit, because only by knowing we can master, and only by mastering we can let go
and be at peace, with ourself, with those around us, with life. A peace that today is perhaps
more difficult to find than before, because we have so many distractions around us, so many
superficial things which absorb too much of our focus and energy.

Attachment brings suffering and today we attach ourself to so many unimportant things,
making them very important in our mind, making our serenity dependent upon them.

We are often like a glass full of water that is being agitated: the sediments will float
everywhere, and thus the water will be murky. We must find a way to be still inside, to let the
water that is our mind be calm, and only then all the sediments will slowly drop to the bottom,
leaving the water clean.

This peace and harmony within ourself is what enables us to live a serene life, despite the
inevitable problems, the ups and downs, that life will present us with every day, because
those problems will be understood simply as a natural part of life itself, to be confronted with
calm resolve and not with erratic fear.

Harmony within ourself comes from nothing more than harmony of our mind and our body.

If our mind is not maintained at its best, if it is often tired, or disrupted, or easily affected by
moods, depression, fears, we will not be in harmony.

If our body is not maintained at its best, if it is often tired, or weak, or unable to perform
activities or to protect us from dangers, we will not be in harmony.

Shaolin Chan teaches us, on its most basic level,
that to practice Chan is to work towards this harmony of mind and body. Traditional WuShu,
breathing, meditation, philosophy ... all this is the path of Shaolin Chan.

The martial arts of Shaolin strengthen our body, enabling it to protect us and to perform
whatever we ask of it, but they cannot be viewed alone: they are moving meditation, they are
breathing, they are mental exercise, they are a stimulation of Qi, they are an integral part of
Chan and without understanding this they can become a limited and limiting pursuit.

Shaolin WuShu is an integral part of Chan, and becomes of particular value to all of us in our
present lives if we seek to follow the whole path, not just a small part of it. A little is
undoubtedly better than nothing, but try always to search for more, for a deeper
understanding, of what you do and ultimately of who you are.

We should seek Chan in everything we do, in every day, every action, every breath, for Chan is
breathing and thinking and living, and nothing is simpler yet more complex.

Using the Shaolin disciplines you can strengthen your body inside and out, strengthen your
mind and spirit, then through this strength you will banish fears and simply feel calm and
peace and harmony, within yourself and thus with everyone around you.

We should seek in ourself maximum strength with deepest peace, great effort with unbound
serenity, constant energy with total balance. We should seek to be the best possible person we
can be, for us and for all others.

All these capacities are in us, in our mind and in our bodies, and we must utilize as best we
can these beautiful temporary gifts we are given, always: in our Shaolin training, in school
studies, at work, with our family and friends ... in our whole life.

Train hard and you will be better than you ever thought you could be, in martial arts and in
everything else in life. Better as a person, better for yourself and for others.

Be righteous to yourself and to all those you meet, dont develop attachment for the
unnecessary, dont harbor negativity but only positivity, stay strong and healthy in mind and
body, enjoy life serenely whatever path it will present to you.

Amituofo.

Ven. Shi Suxi (Chin.: Sh Sx" )
With the passing of the last great monk of the elder generations in 2006, Shaolin Monastery bade farewell to
an era. The everlasting spirit of his heart and teachings, however, lights the path for his disciples and
followers of the Dharma in his lineage today as they strive forward into this new age for Shaolin.


Shaolin Elder Shi Suxi (Chin.: Sh Sx" Zh#ngl#o ) lived a long and storied life. As the last monk to
enter the temple before the Liberation (Chin.: Ji"fng - referring to the Communists' victory over the
Nationalists in 1949), he is a link to the teachings of the Qing Dynasty Shaolin masters.

He experienced many tragedies and injustices, having lived through the tumultuous changes in Shaolin over
the past half century. However, his devotion to the temple always kept him in close proximity, arduously
protecting and defending its traditions- at times in secrecy.

The following is the story of Ven. Shi Suxi's life, his devotion and great contributions to the Shaolin Monastery,
for which we are greatly indebted to him. May this article do justice to his legend and inspire those now
following the Dharma in his lineage to dedicate themselves to his wish for Shaolin culture to be genuinely
maintained and spread- most importantly the philosophy and experience of what is termed "The Unification of
Chan and Quan" (Chin.: Chn Qun Hy# ).

Namo Amituofo.


Early Childhood

Ven. Shi Suxi was born Geng Jinzhu (Chin.: G"ng J#nzh [) on
September 27th, 1924 of the Chinese Lunar Calendar to a very poor peasant
family in a small village outside of Dengfeng (Chin.: D$ngf$ng MJ) in China's
central Henan Province (Chin.: Hnnsh"ng , ), not far from Shaolin
Monastery.

Half a year after his birth, his mother passed away. He was brought up by his
father, a book seller who had a very good relationship with the monks of
Shaolin and often received assistance from them when in need. However, one
terrible winter when Geng Jinzhu was 11 years old his father froze to death in
a grass hut. Afterward Jinzhu joined his cousins as they went begging for food.
Often bullied and humiliated, they had no other choice.

At that time there was a monk master from Shaolin with the Dharma-name
Shi Zhenxu (Chin.: Sh Zh$nx ) who traveled through the village to
teach the Buddha-Dharma (Chin.: ff# ). Several villagers who were
familiar with Geng Jinzhu's situation told his story to the master, whereupon
he requested paper and a brush. He then left the following note for the young
boy;
"Despite your poor family,
You aim as high as the sky
(ji! hn zh lngyn )

In a moment of sudden enlightenment,
You will recover from your illness.
(dnw j f ch&n |))

With myriads of beings in your heart,
You will become a Buddha at Shaolin.
(xi%ng zhu!ng shwn sh$ng @
chng f zi sholn ) )"

When he finished writing, Master Zhenxu took his leave in high spirits. Young
Jinzhu burst out of his home to catch up with the master, but to his surprise
the master was moving so fast, as if flying. In the blink of an eye he was
already several hundred steps away. Facing the fading image of Master
Zhenxu, Jinzhu sighed; "Shaolin Gongfu, really is amazing!" (Chin.: Sholn
G%ngfu, gu$rn lhai )

Jinzhu then hurried along to the Shaolin Monastery in search of the master.
Upon arrival he found Master Zhenxu waiting in the guest hall. He then
discovered hanging on the wall to the left was a poem that read;
"Rainstorms attacked on the 17th year,
(Chin.: bof$ngy! x shq# nin @ )

Demons and ghosts wreaked havoc on the world,
(Chin.: m gu"gui hu rnji!n @|/)

The splendid halls were destroyed by the warlord's fire,
(Chin.: bdin hu" y j&nf hu$ )

All the monks were exasperated:
The place for Dharma practice was lost.
(Chin.: zhng s$ng hnn f# wyun )"

The poem was about the 1928 (17th year of the Republic of China) burning of
the Shaolin Monastery by the warlord Shi Yousan (Chin.: Sh Y$us!n (& ).
Master Zhenxu saw Jinzhu notice it and tested him, allowing him to create a
four line poem in response. Jinzhu immediately blurted out;
"The Pure Land was trampled and polluted by the demons,
(Chin.: Jngt! w&r#n m zugui )

The retributions for kindness or evils will come sooner or later,
(Chin.: shn boyng chz#o li @ )

Wildfire cannot destroy true Chan,
(Chin.: y"hu$ b hu" zh$n Chnz%ng ] )

The temple halls will be even more brilliant next year.
(Chin.: mngnin qn din gng gu!ngc#i m )"

Master Zhenxu was astonished at the words of the young boy and accepted
him into the temple.

Ordination

By the time Geng Jinzhu was 11 years old he had already lost both parents and
become a beggar. Yet because of his parents' Buddhist devotion and close
relationship with the mon ks of
Shaolin who kindly assisted their family, he had an early faith in the Buddha.
Naturally, Shaolin Monastery is where he ended up.

He first entered the temple in 1936 at the age of twelve. Master Zhenxu later
ordained him as a young novice monk (Chin.: xi#osh!m ) in the temple
and gave him the 30th generation Shaolin Dharma-name Shi Suxi (Chin.: Sh
Sx" ), a name which means simply "Plain Happiness".

In 1942 at the age of 18 he was sent to the city of Xi'an in Shanxi Province
(Chin.: Sh#nx#sh"ng X#'!nsh @ ) to receive the full Bhikshu
precepts (Chin.: jzji 5) ) at the Daxingshan Monastery (Chin.:
Dx#ngshns 7 ). After undergoing full ordination he then returned to
the Shaolin Monastery to continue his Buddhist study and practice.

Shaolin Wugong

At that time it was his duty to chop wood, fetch water, and perform various
tasks around the temple. Master Zhenxu watched as the young Suxi worked
everyday. He noticed the natural patience he took in performing each task, as
well as his good-natured conduct, and kind regard for others. Thereupon, he
decided to begin teaching him the Warrior Skills of Shaolin (Chin.: Sholn
W!g%ng ). In fact, many of the monks in Shaolin liked him so much
that they often struggled with each other for the chance to pass on their
knowledge to him.

Ven. Suxi became a living encyclopedia inheriting the Shaolin Wugong of the
Qing Dynasty masters. His knowledge included numerous empty-hand and
weapon sets, as well as more rare Shaolin arts, such as finger-pressing vital
points (Chin.: di#nxu )7). He was also the last monk of elder generations
to master the art of Arhat Buddhist-Rosary Skills (Chin.: Luhn Fzh&g%ng
). His great determination in study and practice over the decades
earned him the nickname "Shaolin Boxing King" (Chin.: Sholn Qunwng
).

Between 1960 and
1962, Ven. Suxi was the number one Buddhist student in China and was
selected to be sent to Beijing for formal education at the Beijing Buddhist
College (Chin.: B"ij#ng Fxuyun () ). After graduation he returned
to Shaolin Monastery where he became the wugong drill master (Chin.:
w!g%ng jiotu ). All the while he thirsted for knowledge to develop
Shaolin Wugong further. He invited many Chinese Boxing masters (Chin.:
qunsh# ) of various styles to share and compare their skills in order to
develop and spread Shaolin Culture (Chin.: Sholn Wnhu ).

No obstacle ever got in the way of his practice. In regards to the traditional
training he said;
"Practice without pause,
(Chin.: qun b l sh$u )
(Literally.: boxing does not leave the hand)

With the stick always at your side,
(Chin.: gn b l sh$n | )
(Lit.: stick does not leave the body)

The practice of warrior ethics comes first,
(Chin.: x w!d wi xi!n )

Do not fear being attacked,
(Chin.: b p xi!n id# )

Welcome an attacker with a smiling face,
(Chin.: xioli#n yng rn q# %) )

A good master introduces warrior ethics,
(Chin.: ling sh# ji w!d ) )

Hardship always produces an expert.
(Chin.: k! hng ch& g!osh$u ?1 )"

Resisting the Japanese

In December, 1944, Japanese armies stationed themselves in Dengfeng and
blocked off all entrance roads to the city. The Shaolin Monastery was also
caught up in the terror. The Japanese Captain lead 30 soldiers into the temple
numerous times to harass the monks, steal cultural relics, and destroy the
Buddhist statues.

At that time the anti-Japanese soldiers of
General Pi Dingjun (Chin.: P Dngj&n Ji!ngj&n ) were nearby.
General Pi Dingjun sent the party member Wei Nianming (Chin.: Wi
Ninmng ), disguised as a teacher opening a school, to be stationed in
Shaolin.

In February of the following year, on an early morning while the monks of
Shaolin were in the Thousand Buddha Hall (Chin. Qinfdin )
attending their morning rituals, the Japanese army of 60 or more men set off
from the city to encircle and destroy the temple.

Communist party member Wei Nianming was in the temple recovering from
an illness. Ven.
Suxi carried him
on his back to escape with the other monks to a mountain peak to hide him,
only to realize the enemy soldiers had already completely surrounded them.

Wei Nianming gave his handgun to Ven. Suxi and ordered him to resist. Suxi
took the pistol, standing on top of the peak and fired three shots down into the
ravine. Immediately the other monks began throwing stones down the
mountain, causing the Japanese to retreat.


Preserving Shaolin Culture

Between the years 1959 and 1961, Dengfeng experienced a three-year drought.
Without anything to eat, many monks returned to secular life. Only Ven. Suxi
and 16 other monks remained to watch over the temple. As the situation of the
drought worsened the monks began to leave one by one. If Ven. Suxi and a few
others had left as well, Shaolin quite possibly would have ended then.

During the period of the Cultural Revolution (Chin.: Wnhu Dgmng
- 1966-1976) many Red Guards (Chin.: Hngwib#ng ))
came to destroy the temple's Buddhist statues and burn the Sutras. Ven. Suxi
was seen as a large landowner (Chin.: ddzh! ), and was thus pulled
out almost each day to suffer public criticism and humiliation (Chin.: p#du |
) at the hands of the Red Guards for his "crimes".

There are many
well-known stories of those times told around Shaolin these days. People
speak of how the area was in chaos and anyone could tamper inside the
temple.

Once there were even some young schoolgirls who pulled Ven. Suxi out for
public denunciation, proving his "crimes". They beat him until he had cuts
and bruises, but the "Shaolin Boxing King" never used his skills to defend
against their attacks and fight them off. Rather, he calmly endured his
treatment until he could hide in the restroom long enough for them to give up
and leave as the Red Guards moved on.

During this time there were many young children who would come into the
temple and play around, damaging the murals and statues with rocks and
sticks. Ven. Suxi covered the walls and statues with his body to shelter them
from the attacks. Of course, he was hit with the flying stones and struck with
the sticks, but he protected the Buddha's image, as was his only duty.

Afterward some people asked him why he didn't use his wugong ability to
resist or threaten the Red Guards and children. He said; "One- they are
children and are not sensible. Two- our wugong is used to strengthen the body
and keep healthy, to develop virtue and discipline evil. Three- a Buddhist
should treat people with tolerance."

In order to protect the cultural relics from future damage and loss, Ven. Suxi
assisted the then honorary abbot of Shaolin Monastery, Ven. Shi Dechan
(Chin.: Sh Dchn ), in distributing a portion of the Sutras and
inscribed tablets to each of the monks, ordering them to memorize them
completely- even so far as the calligraphic style used to write them and their
dates. It all had to be memorized accurately. That way after all had passed
they could be recovered. After reciting and memorizing, the monks then
buried the texts and statues underground.

All the injustices Ven. Suxi lived through taught him something very sweet- a
line he often repeated; "Toleration is like jackfruit" (Chin.: r"n r! b%lum
). If you exercise forbearance, after the event you will discover it is
like eating the sweetest fruit in the world- jackfruit.

Serving as Abbot

During his life in the Shaolin Monastery, before the Liberation and after, Ven.
Suxi came out to act as abbot of the temple for a total of five times. Acting as
abbot in such periods of turmoil was
difficult, especially as he aged and became increasingly weak. He couldn't bare
such heavy responsibilities. As the leader of the temple he had to suffer many
public humiliations during the Cultural Revolution. However, he never
complained. He always stood straight and did only as he knew to be his duty.

In the time of the great drought he was duty-bound not to turn back as many
others returned to secular life. With nothing to eat he lead the remaining
monks to farm the land between the temple and the Pagoda Forest (Chin.:
T#ln ), so as to remain in Shaolin, to protect the temple and rely on
themselves. He taught them where to find edible herbs and tree bark. At times
he nearly starved to death, because he gave his food (tree bark) to others.
However, his Chan meditative skills sustained his life through the hardships
as he led the other monks.

The fourth time Ven. Suxi came out to act as abbot was when Shaolin had just
begun to recover. The government had begun to help restoration in 1974, but
the process was moving slowly. Ven. Shi Xingzheng (Chin.: Sh Xngzhng
), the 29th official abbot of Shaolin Monastery had gone to Beijing. The
first day leading the temple this time, Ven. Suxi lead the monks straight to
work, laboring to rebuild the temple.

In 1990, he took lead as
acting abbot for a fifth time. By then the temple life and study had begun to
return to normal, but the reconstruction of the temple was in a mess. He first
got to work on the Dharma Hall (Chin.: F#tng ), Bell and Drum Towers
(Chin.: Zh%ng G!lu 5Q), hardening of the pavement in the temple, and
restoring the rest of the buildings of the temple compound.


Illness

What makes Ven. Suxi's story so much more inspiring is that through all the
chaos he experienced, there was also physical illness to deal with. At the very
young age of 30 he suffered a stroke. It was later diagnosed as Parkinson's
Disease. In 1983 nearing the age of 60 he began to fall ill, losing some
movement and coordination in his legs and feet, but he still persisted in his
practice of Shaolin Boxing, and even got together with Ven. Dechan and
others to form the "Group for the Excavation & Systematization of Shaolin
Martial-Arts" (Chin.: Sholn W!sh W!ju Zh"ngl" Xi#oz!
). As head of the group he dug up, collected, and
arranged previously lost Traditional Shaolin Wugong skills including boxing
methods (Chin.: qunf# ) and sets (Chin.: tol ). He then compiled
them into published texts such as the "Secret Transmissions of Shaolin
Boxing" (Chin.: Sholn Qunsh Mchun ).


In 1987, Shaolin Abbot Shi Xingzheng passed away. Six years later, in 1993,
the honorary abbot Shi Dechan passed away. At that time Shaolin Monastery
had established a Regulatory Commission (Chin.: Gu#nl" W"iyun Hu %
) which Ven. Suxi was to lead. However, in the 90's his medical
condition began to worsen and he had to step down.

His Parkinson's Disease was advancing. He lost most control of his right arm
and had trouble with speech. However, as if no external factors could affect
his spirit, he continued to live on in "plain happiness", like his Dharma-name,
welcoming this attacking disease with a smiling face and treating the world
with tolerance, kindness, and compassion.

Legacy

Over the years Ven. Suxi accepted many people as secular disciples of Shaolin
tradition. It is said his disciples may be over 30,000 in total, coming from
every province in China, and everywhere around the world. His closest monk
disciples include Master Shi Deyang (Chin.: Sh Dyng ) who was first
among them. The great and accomplished masters Shi Deqian (Chin.: Sh
Dqin ), Shi Dejian (Chin.: Sh Djin ), and Shi Deru (Chin.:
Sh Dr ) are also elders in the family.

In the early years
of the 21st Century, Ven. Suxi along with his top disciple, Master Deyang and
some 20 warrior monks (Chin.: w!s$ng ) traveled to Fujian Province
(Chin.: Fjinsh"ng ) to reinstate the Southern Shaolin Monastery in
Putian (Chin.: Ptin Nnsholns E ). This temple became a
second home to Ven. Suxi and nowadays, owing to his great contributions, the
Putian Southern Shaolin Monastery is fully functioning with monks carrying
on the Shaolin cultural traditions.

In 2002, the Shaolin Monastery, lead by his disciples constructed a pagoda for
him in the Shaolin Pagoda Forest. It is an immense honor for a monk to have
a pagoda built for them while they are still living. This was also the first time it
had been done in over 200 years. The pagoda depicts the many eras in world
history that he lived through, including pictures of the train, plane, boat, car,
camcorder, and computer. There is also a stone tablet with the names of his
closest disciples and some of their disciples' names as well, showing the
spread of the Dharma through his lineage today. The Pagoda Forest is today a
Cultural Heritage site which is being preserved. Ven. Suxi's pagoda will be the
last one to enter.

In 2004, there was a huge celebration at the Shaolin Monastery for Ven. Suxi's
80th Birthday. The area was teeming with monks, disciples, and laymen and
women from all over the world there to celebrate this one man's life. Although
to him, he is only an ordinary Buddhist monk and all he ever did was his duty
as such. At the celebration people were given rare monk bags dedicated to his
80th birthday, a dvd of his life and legacy, as well as a miniature replica of his
pagoda.

He spent over 70 years dedicated to the protection and propagation of the
Traditional Shaolin Culture, during which time he reestablished Shaolin
Monastery with its cultural traditions which include Shaolin's "Three
Treasures" (Chin.: Sholn S!nb#o ) (i.e.: Chan Buddhism, Wugong,
and Traditional Medicine (Chin.: Chn, W!, Y# )). His disciples are
spread far and wide and he has entrusted the Shaolin Tradition to be inherited
and passed on down to the next generations through close disciples such as
Master Deyang.

In the last closing chapter of his life and legacy, Shaolin began enjoying a
wonderful flourishing period once again. If he had given up like many others
when it counted most, when it was most difficult, Shaolin would surely not be
here today.

On February 9th, 2006 of the Chinese Lunar Calendar, Ven. Suxi passed away
(Chin.: yunj |) after 82 years- 70 in service to Shaolin. Words cannot
express the magnitude of his contributions to Shaolin and to the world, but his
legacy lives on in those who earnestly practice upholding his teachings
"without pause".

Before his passing he was visited by the current abbot of Shaolin, Ven. Shi
Yongxin (Chin.: Sh Y$ngxn ). As he held Yongxin's hand, he repeated
the words which are also his final admonition to us all;
"Shaolin is Chan, not Quan"
(Chin.: Sholn sh Chn, bsh Qun )





- Namo Amituofo
- Namo Amituofo
- Namo Amituofo


- Shaolin Chan City
www.ShaolinChanCity.com


Can you elaborate on Ven. Suxi's last words "Shaolin is Chan, not Quan?"

My understanding of Chan is the practice of awareness, and Quan as the practice of
compassion. Is this correct?

A Mi Tuo Fo,

Greg
April 1, 2009 at 10:08 AM

SCC said...
Hi,

Simply, Qun (') here means "boxing" and refers to the W!g%ng (,)) tradition of
Shaolin.

Chn (^) refers to the spiritual teachings of the Chinese school of Chan Buddhism
(Chin.: Chnz%ng Fjio ^]) which point directly to the Original Nature (Chin.:
B"nxng j).

Compassion (Chin.: Cb$i ) is inherent in Transcendental Wisdom (Chin.: B%r" j
). They are non-dual essence (wisdom) and function (compassion).

In short, Chan is the practice of transcendental wisdom (Sanskrit: praj!) in which all
other awakened qualities are inherent.

What Ven. Suxi was reminding everyone of, in my understanding, is the fact that
Shaolin practice is Chan, not Quan- i.e. not merely punching and kicking.

After all, once we grow old we will be unable to practice Wugong. It is only a tool. We
should know not to rely on things subject to production and extinction, much less
neglect cultivation of Chan in favor of empty martial arts practice.

I believe this is the main point. Hopefully this interpretation is not too far off Ven.
Suxi's meaning.


Shaolin Warrior Ethics (Chin.: Sholn W!d )
Legend has long attributed the creation of Shaolin Wugong (Warrior Skills) to the founding patriarch of the
Chan meditation tradition in China- the Indian monkBodhidharma. While this is well known to be mere
legend, he may have in fact had a greater influence on the development of Shaolin Wugong than one at
first glance might think. Perhaps the influence he provided came not through technical but ethical
guidance.



Bodhidharma's Guide to Practice

In his "Treatise on the Two Entrances and Four Practices" (Chin.: rrsxngln j)
Bodhidharma teaches a comprehensive approach to Chan practice. First, to enter the path by
means of proper instruction to enter by reason, the guiding principle. Second, by means of
correct practice. Correct practice is of four types:


1. The Practice of Repaying Debts - Enduring Hardship
(Chin.: boyun xng |)

2. The Practice of Adapting to Conditions - Following Karma
(Chin.: suyun xng )

3. The Practice of Seeking Nothing - Cutting Greed
(Chin.: wsu$qi xng N)

4. The Practice of Harmonizing with Reality - Practicing Wisdom
(Chin.: chnf# xng )

Great importance and value has been placed upon these teachings of "tolerance" by
practitioners and teachers of Shaolin Wugong. The ability of a skilled practitioner bears
tremendous responsibility. For this reason, traditional Shaolin masters ensured the highest
standards of Warrior Ethics (Chin.: W!d ,]) be developed in their students prior to
imparting any martial knowledge. A Shaolin practitioner must be capable of enduring
hardship without letting ego interfere with any sort of encounter where their skills may be
misused.

Regarding the study of Shaolin Wugong and the importance of Wude, Shaolin Monastery
Elder Ven. Shi Suxi (1924-2006) stated matter-of-factly toward students and teachers;
"The practice of warrior ethics comes first."
(Chin.: x w!d wi xi!n _,],)

"A good master introduces warrior ethics."
(Chin.: ling sh# ji w!d [},])
Ten Wholesome Deeds

All traditional martial arts cultures have within them basic student pledges of virtuous
conduct and character building. The practice of Shaolin Wude within the Shaolin monastic
tradition has always been rooted in basic Buddhist principles of morality. These are not
merely precepts that individuals take if they choose to ordain or follow a spiritual path. They
are the very foundation of honorable living.
Foundationally, there are the Ten Virtues (Chin.: sh shn ) coupled with the Eight
Correct actions (Chin.: b! zhng 11), also known as the aspects of the Noble Eightfold Path
(Chin.: b!zhngdo 11). Together they represent one of the symbolizations of the 108 (10
+ 8) bead malas (Chin.: shzh&r [)) used in daily practice.

Opposing the Ten Virtues and the Eight Correct actions are the Ten Vices (Chin.: sh )
and Eight Errors (Chin.: b! d#o 1{).
The Ten Virtues are as follow:
Virtue of Body
1. No Killing (Chin.: b sh!sh$ng ,)
2. No Stealing (Chin.: b t%udo j)
3. No Sexual Misconduct (Chin.: b xiyn ,)
Virtue of Speech
4. No Lying (Chin.: b wngy! ))
5. No Gossiping (Chin.: b li#ng sh )
6. No Foul Mouthing (Chin.: b k$u +)
7. No Flirtatious Speech (Chin.: b q"y! ())
Virtue of Mind
8. No Greed (Chin.: b t!n )
9. No Hatred (Chin.: b ch$n [)
10. No Delusion (Chin.: b ch# )
The Ten Vices are the opposite of the above. Note that offenses committed by the mouth
account for almost half the ten.

The Eight Errors represent the opposite of the Noble Eightfold Path - e.g. wrong view, wrong
intention, wrong speech, etc..

Not only do these principles of virtuous conduct have prohibitory standards, they also carry
expectations of initiative on the part of the practitioner. In the case of Virtue of Body one acts
to protect others, offer support, and encourage healthy relationships. In Virtue of Speech one
speaks to benefit others, only when speaking improves upon silence. With Virtue of Mind a
practitioner strives to develop wisdom, peace, and clarity of mind.

Ten Shaolin Warrior Ethics

Shaolin Wude, Warrior Ethics, are aspects of a righteous character- aspects that any true
martial art should produce in a follower. They are of two kinds- technical and spiritual
training.

Spiritual training, the development of mind forms the foundation for the true student. They
are:
Virtue of Character

1. Respect (Chin.: s$ng U)
- respect toward oneself, one's master, and all beings. Respect is the foundation of Shaolin
Wude.

2. Humility (Chin.: qi!nb$i )
- literally "modest" and "inferior".

3. Righteousness (Chin.: y )
- of virtuous character in harmony with moral principles.

4. Trust (Chin.: f )
- to have full confidence in one's master and one's own capacity.

5. Loyalty (Chin.: zh%ng )
- devotion to one's master and self-dedication.

Solid technical or physical training is founded upon the virtues of character. The highest levels
of Shaolin Wugong can only be reached through development of this warrior spirit.
Virtue of Spirit

1. Willpower (Chin.: yzh _)
- the intention and ambition to take action.

2. Endurance (Chin.: nil |)
- the power to bear hardship.

3. Perseverance (Chin.: hngxng Lj)
- steady persistence in a course of action.

4. Patience (Chin.: nix#n |)
- self-control, the ability and willingness to calmly withstand.

5. Courage (Chin.: y$ng )
- bravery, the confidence of a resolute mind able to face fear or danger.

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With the fulfillment of Shaolin Warrior Ethics one's journey through the Shaolin Culture as a
true follower, a leader, an authentic Shaolin Warrior, begins. Shaolin Wude means knowing
the correct path and following it with all your might.