Chan Meditation

The Shaolin Temple on Mount Song is a key center for Kung Fu training and the spread of Buddhism, with Buddhism predating Shaolin Kung Fu. The temple was initially built in 495 AD for the purpose of spreading Buddhism. It subsequently became a place for practicing Chan Buddhism and Kung Fu, both of which developed together through mutual influence. The integration of Buddhism into Shaolin Kung Fu is primarily centered around Chan Buddhism.

The most distinctive feature of Chan Buddhism is its principle of “not establishing scriptures,” which aims to break free from the many profound theories of Indian Buddhist scriptures, relying entirely on the practitioner’s intuitive understanding to “see into one’s nature and attain enlightenment.” How to inspire this intuitive understanding? Chan Buddhism uses a phrase from daily life, an action, a shout, a beating with a stick, or a flurry of punches and kicks to awaken this insight. The practice of Chan is entirely based on personal experience, which is a method that resonates with the practice of Kung Fu.

The integration of Buddhist ritual etiquette and the salutation of Shaolin Kung Fu.

The gesture of pressing palms together and the single palm salute are fundamental Buddhist rituals, used in greeting people and encountering situations to express devotion. The “fist wrapping and hand arching salute” in Shaolin Kung Fu is a variation of the Buddhist gesture of pressing palms together. The Buddhist gesture symbolizes the unity of the palms, the human heart, and the Buddha’s heart, conveying a profound meaning without words. The Shaolin “fist wrapping and hand arching salute,” signifies that all people under heaven are brothers, emphasizing unity and mutual respect. The single palm salute is used when holding a weapon, typically according to personal habit, with one hand holding the weapon and the other performing the salute. Since 1986, martial arts education has implemented a standardized fist-wrapping salute with new meaning: the right fist represents martial arts, symbolizing “meeting friends through martial arts,” with the left palm covering the right fist indicating that martial arts are guided by reason, the bent left thumb signifies humility, and the four fingers of the left palm pressed together represent the unity and cooperation of martial artists worldwide. Thus, the mutual influence between Buddhist ritual etiquette, Shaolin Kung Fu salutations, and Chinese martial arts etiquette is evident. “Begin with respect, end with respect” encapsulates the fundamental principles of etiquette and discipline in both Buddhism and Shaolin Kung Fu.

The integration of Chan meditation and Shaolin quiescent practices.

The introductory practice of Chan Buddhism is Chan meditation, which consists of three main components: engaging in Chan, sitting in meditation, and achieving a state of deep meditation. Engaging in Chan refers to the entire process of sitting in meditation and deep meditation; sitting in meditation is the act of sitting quietly during Chan practice; deep meditation is the state of inner tranquility achieved during the practice. Chan meditation is considered a superior state. The Chan scriptures《禪門經云》ask, “What is Chan, and what is meditation?” The answer is, “The absence of delusional thoughts constitutes Chan, and seeing one’s true nature while seated is meditation.” The Sixth Patriarch Huineng (六祖慧能) said, “Not being attached to external forms is Chan, and not having a disturbed mind is meditation.” It is the foundation of all methods for entering a state of tranquility, and the introductory practice of Shaolin Kung Fu is sitting practice, which is based on the elimination of all selfish desires and distractions. Sitting in meditation and quiescent practice share similarities in method, approach, and effect, a natural coincidence between the two. There are various methods for sitting in deep meditation, but the most influential in Shaolin Temple are the “Zhiguan (止觀派)” (Stopping and Viewing) and “Biguan (壁觀派)” (Wall-Gazing). At the temple’s inception, the initial form of Shaolin Kung Fu belief was deep meditation, taught by the Indian monk Batuo, with the Theravada Buddhism belonging to the Zhiguan school. Zhiguan involves eliminating distractions to focus the mind on a single object. Methods include maintaining mindfulness of an object, controlling the mind, the method of emptiness, and the method of provisional views. Early masters who received these teachings include monks like Sengchou (僧稠), Hui Guang (慧光), and Dao Fang (道房). The teachings of Bodhidharma belong to Mahayana Buddhism, which is part of the Biguan school, focusing on external cessation of all mental objects and an undisturbed inner mind, with the mind like a wall to block various distractions. Key figures who received these teachings include masters like Huike (慧可), Sengfu (僧副), and Daoyu (道育). Huike’s legend of standing in the snow and cutting off his arm became an important spiritual pillar for practicing Shaolin Kung Fu. The ancient “Ten Prohibitions” of Shaolin, specifically the second rule against “strange thoughts,” emphasize that monks should have few desires and thoughts. Sitting practice can facilitate a transformation from layperson to monk, a profound change in one’s nature.

Both Theravada and Mahayana aim to cultivate the mind and nurture one’s nature through seated meditation. This static method of Chan practice restricts physical activity, undoubtedly affecting the body. Moreover, the Shaolin Temple, located deep in the mountains and forests, faced threats from wild animals, posing a direct threat to the monks’ safety. These environmental factors contributed to the origin and development of Shaolin Kung Fu. It is believed that the primary purpose of Shaolin Kung Fu was self-defense, with roles in protecting the temple, military engagements, and political objectives emerging later.

The integration of Buddhist precepts and Shaolin prohibitions.

Precepts in Buddhism are the minimum behavioral codes summarized by Buddhist masters through practice, which must be followed by the fourfold assembly of disciples (monks, nuns, laymen, and laywomen), ranging from the Five Precepts to as many as 348 precepts, covering various aspects of a follower’s daily life and embodying the Buddhist moral requirements of promoting good and avoiding evil, as well as right knowledge and right view. According to “Essentials of Buddhist Recitations,” the earliest written precepts consist of five: not killing, not stealing, not engaging in sexual misconduct, not lying, and not consuming intoxicants. Adherence to precepts is a prerequisite for joining the Buddhist community and is held in high esteem by the monastic community, akin to precious rules to be followed.

As for the emergence of the “Ten Prohibitions” of Shaolin Kung Fu, it is essential to examine the development process of Shaolin Kung Fu. From a macro perspective, Wu Gu (無谷) and others mention in the “Shaolin Materials Collection《少林資料集》” that Shaolin Kung Fu developed from military practice and the essence of folk martial arts, representing a collective wisdom. From a micro perspective, Shaolin Kung Fu was created by specific individuals. According to “Records of Shaolin Warrior Monks《少林武僧志》”, the earliest warrior monk at Shaolin Temple, known as Sengchou (僧稠), was a high monk proficient in both Buddhism and martial arts, regarded as the founding ancestor of martial arts at the temple. Following Batuo’s establishment of the temple, Sengchou continued the integration of Chan and Kung Fu, being the only one capable of such a combination at the time, hence considered the first person to integrate Chan and Kung Fu.

Sengchou, one of the disciples recruited by Batuo after he became the abbot of Shaolin Temple, was highly praised by Batuo. Sengchou’s profound Chan practice was not solely developed within a short period at Shaolin Temple but was the culmination of his experiences from youth. As a successor to Batuo, Master Sengchou’s martial arts were a fusion of folk martial arts and Shaolin martial arts, playing an irreplaceable role in promoting Kung Fu and Chan practices among the monastic community.

The emergence of Shaolin Kung Fu provided the necessary conditions for the creation of the monastic prohibitions for warrior monks, emphasizing the importance of rules for maintaining order. At that time, the ancient “Ten Prohibitions” of Shaolin were established: 1) No betrayal of the master; 2) No harboring of heretical thoughts; 3) No frivolous speech; 4) No showing off skills for vanity; 5) No stealing; 6) No engaging in senseless fights; 7) No breaking of precepts; 8) No defying decrees; 9) No bullying the weak; 10) No alcohol or sexual misconduct. These were the earliest codified precepts of Shaolin Kung Fu, closely associated with Sengchou. Given Sengchou’s mastery of both Buddhism and Kung Fu, upon becoming the abbot, he naturally imparted Buddhist teachings and Kung Fu to his disciples, enforcing strict prohibitions to facilitate the dual goals of spreading Buddhism and self-defense of the monastery.

The content of the “Ten Prohibitions” of Shaolin Kung Fu is in line with the Buddhist “Five Precepts,” encompassed within the “Ten Prohibitions,” but with an added emphasis on martial virtue, highlighting a significant integration point between Buddhism and Shaolin Kung Fu. Later, Jueyuan (覺遠) further revised the “Ten Prohibitions for Practicing Kung Fu in Shaolin,” incorporating more Buddhist precepts into the rules, reinforcing the blend of Buddhist principles with martial discipline.

Shaolin Kung Fu are considered a unique phenomenon in the history of world religions. Initially, Shaolin Kung Fu, with their essence in combat, were entirely contradictory to Buddhist teachings. However, their eventual integration and worldwide renown were primarily due to the power of the “prohibitions.” This can be summarized from two aspects:

Valuing virtue over strength, defense over offense. Shaolin Kung Fu promote morality and non-aggression, advocating for punishing evil, promoting good, and self-defense as fundamental principles. For instance, Shaolin Kung Fu emphasize the “eight strikes and eight non-strikes,” where the “eight strikes” target areas that can control an opponent without causing severe injury, and the “eight non-strikes” avoid vital points that could be lethal.
Avoiding sharp weapons and advocating for blunt weapons. Shaolin Kung Fu are renowned for their emphasis on staff techniques, reflecting the original intent of self-defense. Monks, with varying physical abilities, should ideally use convenient weapons. However, Shaolin warrior monks uniformly use staffs, establishing it as a rule. The staff’s lower lethality compared to sharp metal weapons like swords aligns with the Buddhist disciples’ principle of limited weapon use. The Buddhist precept against killing and the view of weapons as instruments of harm, reluctantly used by the wise, led to the distinctive feature of Shaolin’s preference for the staff, a point worth deep contemplation.

The integration of Buddhist health cultivation and Shaolin internal practices.

Master Zhi (智者大師) in the “Six Marvelous Methods《六妙法門》” considers the essence of Buddhist health cultivation to be meditation, focusing on the six principles of counting (數), following (隨), stopping (止), observing (觀), returning (還), and purifying (淨). All six methods emphasize breathing techniques, harmonizing breath, maintaining undistracted focus, and achieving a tranquil state of mind. Shaolin Kung Fu are known for their seventy-two arts, of which thirty-six are internal practices, highlighted by the Yi Jin Jing (Muscle/Tendon Change Classic) and Xi Sui Jing (Marrow Cleansing Classic). These two practices pertain to the cultivation of internal energy (Qi氣) and external forms or postures (Shi勢), with the key lying in the balance and integration of Qi and Shi. Mastering this integration captures the essence of the mental approach to practice.

Regarding the cultivation of Qi or internal strength, externally it manifests as the breath control, internally as the circulation of Qi and blood, and at the core as the cultivation of the vital essence. These align naturally with the principles of counting (數), following (隨), stopping (止), observing (觀), returning (還), and purifying (淨).

According to the two practices, proper breathing techniques, correct breath regulation, and timely energy circulation lead to smooth Qi and blood flow and lively vital energy, evident in the ability of Shaolin monks to perform sequences of movements without becoming breathless, thanks to unique breathing methods in Shaolin’s internal practices. Moreover, hard Qi Gong practices like the Great Strength Vajra Palm (大力金剛掌), Iron Sand Palm (鐵砂掌), and Cinnabar Palm (朱砂掌) are part of breath control techniques. These external applications of breath control can achieve remarkable feats, such as breaking stones, a distinctive aspect of Shaolin Kung Fu. Simultaneously, the internal cultivation can extend life, aligning with the goals of Buddhist health cultivation.

The integration of Chan essence and Shaolin mental methods.

The essence of Chan Buddhism aims to achieve the goal of “not establishing scriptures, a special transmission outside the scriptures, directly pointing to the human heart, seeing one’s nature and becoming a Buddha.” The phrase “not establishing scriptures, a special transmission outside the scriptures” emphasizes Chan’s departure from reliance on language and scriptures, transmitting the direct mind-to-mind seal from the Buddha, thus representing a unique transmission beyond the Buddha’s verbal teachings. The concept of “directly pointing to the human heart, seeing one’s nature and becoming a Buddha” is a distinctive Chan practice method. It discards all formalities and directly engages the inner self with the natural world, aiming to enlighten the mind and perceive one’s true nature as the core of cultivation.

The essence of “Buddha-nature within the heart (佛性在心中)” is echoed in the Platform Sutra《壇經》, stating “All dharmas are within one’s own mind.” The importance of maintaining a “pure and tranquil mind” is highlighted. Only with such a mind can one overcome the constraints of rationality, logical judgment, and habitual impulses, allowing the re-emergence of intuitive insight.

Shaolin Kung Fu inherit the essence of Chan, focusing on the cultivation of the mind and nature. In mental training, it is emphasized that “the mind is the master of the body, commanding the senses and limbs. Once the mind is disturbed, the energy tends to rise, leading to blurred vision, impaired hearing, and uncoordinated movements, making it difficult to respond to an opponent swiftly. The Secret Techniques of Shaolin Kung Fu《少林拳術秘訣》state that “the highest level of Kung Fu contains elements of Chan, enabling one to be lively yet calm, transcending the mundane to grasp the essence beyond form.”

In modern times, Master Miao Xing (妙興大師) of Shaolin Temple integrated the cultivation of “mental methods” into the practice of Luohan Quan, stating, “Originating from the spirit, expressed through innate abilities, appearing firm yet not firm, seeming solid yet void, with prolonged practice it naturally transforms, becoming divinely proficient.” The essence of Kung Fu is considered to emanate from the spirit. The Shaolin Quan Manual includes phrases like “When the ear and mind are in harmony, concentration improves; when the eye and mind are in harmony, vision becomes clearer; when the mouth and mind are in harmony, courage enhances; when the nose and mind are in harmony, strength increases; when the hand and mind are in harmony, speed excels.” It also states, “When the five elements are in harmony, a single Qi emerges; when the mind moves, internal strength is born,” emphasizing the pivotal role of the mind.

The integration of Buddhist titles and routine names

Shaolin Kung Fu reflects the synthesis of Chan Buddhism’s ideology with the humanitarian principles of Confucianism and the philosophical insights of Taoism. The characteristic “external Confucianism, internal Taoism” of Shaolin Kung Fu, where the original intent was self-protection and monastery defense, is moderated by the martial virtue of “benevolence,” limiting harm, disability, and fatality. This ethical constraint is fundamental to the development of Shaolin Kung Fu.

The evolution of Shaolin Kung Fu cannot be separated from the exchange between Chinese and foreign cultures, the interaction between religious and secular cultures, and the communication and integration among regional cultures.

In essence, the superior skills of Shaolin Kung Fu always contain elements of Chan and a touch of mystery, contributing to its allure and mystique, which continue to inspire and motivate practitioners. Over 1500 years of development and through the studies of generations of monks, Shaolin Temple has outlined nine stages in the cultivation of Shaolin martial arts: forming connections, admiration, aspiration, obsession, action, realization, faith, enlightenment, and seeing one’s nature. The initial five stages represent general cultivation, while the last four stages symbolize the organic integration of the concept of “Prajna emptiness (般若性空)” with Shaolin Kung Fu. Advancing through these specific stages can significantly enhance the spiritual level and the Buddhist charm of the practitioners.