i

Ti: North Shaolin Monastery – History, Culture and Reincarnation

北少林寺-历史文化与轮回
© 2013 by Gregory Brundage
Second Edition July, 2020
ISBN: 9798666390030

Opinions expressed in this book are those of the author only and not
representative of the Shaolin Monastery, its affiliates or
representatives.
Note 1: This book was originally published under one of the
author’s nom de plume, Shi Long (石龙).
Note 2: There is some (but not much) overlap between this book and
my Rebuilding the North Shaolin Monastery book.
This work North Shaolin Monastery – History, Culture and
Reincarnation was prepared as a separate entity, goes much deeper
into the histories and cultures of Chan (Zen Buddhism), and the
establishment of Shaolin as a martial art center, critically reviews at
least one other contemporary book about Shaolin, and is more
academically based with fewer photos and more references.
Note 3: All photos in this book are by the author unless otherwise
indicated in the caption.

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 Acknowledgements
Sincere thanks are owed to many people without whose help this
book would never have reached fruition. First, I’d like to thank
Professor Gao Wenshan from Tianjin for his friendship and
extraordinary research on the North Shàolín Temple. It was he who
first found the location of the North Shaolin Monastery after the
wars, and he was always gracious and kind in sharing information
with me and the world, primarily through Buddhist websites and
more recently through the Shaolin Temple website. During visits to
his house he was always a gracious host.
I’d also like to thank Wei Min and his family on Panshan who
always treated me like family, and introduced me to the most
interesting and best informed people on the history of North Shaolin,
including, his lovely grandmother, Wang Xiu Lan who so kindly
shared her memories of the war years there, and North Shaolin Kung
Fu Master Shāng Mián Huī and his father, students and friends.
Special thanks are also in order to all the monks who have lived and
are living near the North Shàolín Temple during my years there,
including Shi Yan Pei, Shi Yan Dong, Shi Yan Wan, Shi Heng Gui,
Shi Yan Kong (the Kung Fu master), Shi Guo Guang and Shi Yuan
Liang who individually and collectively taught me much about
Shàolín culture, philosophy and history.
Many thanks are owed to Yang Li Min, accountant for Wa Yao
Village who spent most of a night and a large part of the next day
telling me amazing and often very funny legends about Jixian,
Panshan and the North Shàolín, as well as Xu Wen, Wa Yao Village
Mayor who so kindly and humorously harmonized all the different
versions of the North Shàolín Temple history, several North Shàolín
construction crew chiefs including Li Yi Cai, and Mr. Jiang, and the
engineering inspector Mr. Dong as well as Shàolín Temple
accountant Mr. Hu who so kindly set up the Panshan Shàolín bank
account to help in the donation process.
Sincere thanks also to many local Panshan residents who took the
time to tell stories and show me around the mountain, and the
splendidly patient librarians at the National Library in Beijing.

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Very helpful translators included Wang Chen Gang (formerly) of
Huijia International School who translated at several interviews,
ordered ancient books for me and was always optimistic and
encouraging.
Many thanks are owed to Gene Ching, editor of Kung Fu Tai Chi
Magazine in the U.S. and Kung Fu scholar extraordinaire who often
made very helpful suggestions. He is a “walking encyclopedia” of
Chinese and Buddhist history and philosophy in addition to being a
good human being, in my opinion.
Many thanks to Ms. Miao Hui for her tireless enthusiasm, research
and translations at North Shaolin Monastery, and in surrounding
villages and rural areas.
Finally, gratitude to William Edward Soothill, Lewis Hodous and the
endless stream of Graduate students and professors who have
continued their work on A Dictionary of Chinese Buddhist Terms,
which was very helpful in preparing this book. Likewise,
immeasurable gratitude to Joseph Needham and those who
continued his work: Science and Civilization in China, which gave
me a start in understanding the vast corpus of Chinese literature,
philosophy and science.

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 CONTENTS
ACKNOWLEDGEMENTS ...................................................................................III

CONTENTS ............................................................................................................V

PREFACE TO THIS SECOND EDITION ........................................................... IX

INTRODUCTION ..................................................................................................X

CHAPTER 1- CHÁN (ZEN) BUDDHISM AND THE SHÀOLÍN

MONASTERIES ..................................................................................................... 1
INDIAN AND CHINESE BUDDHISM ....................................................................... 3
BRIEF HISTORY OF RELIGION IN ANCIENT CHINA ................................................ 5
Han & Xin Dynasties (206 BC – 220 AD) ..................................................... 5
Northern Wei (386-534), Jin (265 - 420) & Liang Dynasties (502-556) ....... 5
Bodhidharma ................................................................................................. 5
Tang Dynasty (618-907) ...............................................................................15
Prince Li Shimin and Wang Shichong .....................................................15
Buddhist condemnation of war and violence ................................................17
Western theology on engagement in war and self defence ...........................21
The Abbot’s decision ....................................................................................22
The Prince becomes an Emperor: Taizong...................................................24
Subsequent Tang Dynasty Emperors and an Empress .................................24
Northern and Southern Song Dynasties (960 - 1127 & 1127 – 1279) ..........27
Guardian deities and moral justification for martial endeavour ..................28
Dramatic growth at the dawning of the Yuan Dynasty .................................28
Yuan Dynasty (1271-1368) ...........................................................................28
Fuyu ..............................................................................................................30
Ming Dynasty (1368–1644) ..........................................................................34
Qing Dynasty (1644-1911) ...........................................................................36
DYNASTY SUMMARY .........................................................................................37
CHÁN TRAINING - GŌNG‘ÀN (KOAN) AND HUÀTÓU............................................37
CHÁN TRAINING - MANTRA ...............................................................................44
MONASTIC CODES..............................................................................................46
ROADS TO BECOMING A SHÀOLÍN MONK ...........................................................50
THE ABBOT’S ROLE IN THE MONASTERY ...........................................................60
CONTEMPORARY SHÀOLÍN TEMPLE ABBOTS .....................................................62
COMPARISON OF SONGSHAN SHÀOLÍN TEMPLE AND NORTH SHÀOLÍN TEMPLE 67
GIVING AND EQUANIMITY..................................................................................67
BUDDHISM AND OTHER RELIGIONS ...................................................................69
Background ..................................................................................................69
Is Chán Buddhism a religion? ......................................................................70
Judaism and Buddhism .................................................................................71
Catholicism and Buddhism ...........................................................................72

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 Islam and Buddhism ..................................................................................... 72
Hinduism and Buddhism .............................................................................. 73
Conclusions on Buddhism and Other Religions ........................................... 73
CHÁN BUDDHISM AND FIGHTING SKILLS ............................................................ 76
CHAPTER CONCLUSIONS .................................................................................... 79
REFERENCES ...................................................................................................... 80
CHAPTER 2 - HISTORY AND REINCARNATION OF THE TRUE NORTH
SHÀOLÍN MONASTERY .................................................................................... 86
NORTH SHÀOLÍN MONASTERY – BACKGROUND SUMMARY .............................. 86
BRIEF REVIEW OF SONGSHAN SHÀOLÍN MARTIAL HISTORY .............................. 89
Yi Jin Jing and Shaolin Kung Fu .................................................................. 89
Bodhidharma and Yoga ................................................................................ 91
Origin of Shaolin Kung Fu ........................................................................... 93
ORIGIN OF THE NORTH SHÀOLÍN MONASTERY .................................................. 99
THIRTY YEAR BUDDHIST/TAOIST CONFLICT AND HISTORICAL RECORDS ......... 99
JIXIAN HISTORY AND THE MONASTIC ORDER .................................................. 106
THE ROYAL ROAD ON PANSHAN ...................................................................... 111
RED DRAGON POND ......................................................................................... 113
DECLINE AND FALL OF THE NORTH SHÀOLÍN TEMPLE ..................................... 116
Warlord Era and the Buddha’s Belly ......................................................... 116
Major wars and regional conflicts 1839-1949 ........................................... 118
Effects on the Shaolin Monasteries ............................................................ 121
Japanese Invasions ..................................................................................... 122
SHAOLIN DIASPORA THEORY ........................................................................... 124
Jidong Rebellion ......................................................................................... 127
Great Campaign of One Hundred Regiments ............................................. 129
Sanguang politics ....................................................................................... 129
Memories .................................................................................................... 130
FINDING THE LOCATION OF THE TRUE NORTH SHÀOLÍN AFTER THE WARS ....... 132
RECONSTRUCTION AFTER THE WARS................................................................ 133
CONCLUSIONS .................................................................................................. 137
SHÀOLÍN ABBOT LINEAGE NAME POEM .......................................................... 139
CONCLUSIONS .................................................................................................. 143
REFERENCES .................................................................................................... 144
CHAPTER 3 - NORTH SHÀOLÍN KUNG FU .................................................. 148
INTRODUCTION ................................................................................................ 148
INTERVIEW WITH MASTER SHĀNG MIÁN HUĪ .................................................. 149
THE SHANG FAMILY LINEAGE NAME POEM .................................................... 159
CHAPTER 4 - CHÁN BUDDHIST “WAY OF TEA” ........................................ 161
INTRODUCTION ................................................................................................ 162
THE ANCIENT TEA HORSE ROAD ..................................................................... 165
CHÁN BUDDHISM AND TEA ............................................................................. 166
THE CLASSIC OF TEA ....................................................................................... 168
THE SEQUEL TO THE CLASSIC OF TEA .............................................................. 174
CHAPTER CONCLUSIONS .................................................................................. 185

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 REFERENCES ....................................................................................................186
CHAPTER 5 - SHÀOLÍN AND CHINESE TRADITIONAL MEDICINES (CTM)
.............................................................................................................................187
INTRODUCTION ................................................................................................188
BRIEF OVERVIEW OF CTM...............................................................................189
HERBAL MEDICINE ..........................................................................................189
ACUPUNCTURE AND MOXIBUSTION - OVERVIEW .............................................191
ACUPUNCTURE.................................................................................................191
MOXIBUSTION ..................................................................................................193
QÌGŌNG............................................................................................................194
BUDDHIST QÌGŌNG ..........................................................................................194
MARTIAL ARTS QÌGŌNG ..................................................................................195
CHINESE THERAPEUTIC MASSAGE ...................................................................196
LINIMENTS .......................................................................................................197
LEGENDARY ORIGINS OF SHÀOLÍN MEDICINE .................................................198
ANCIENT CHINESE SURGERY AND THE SHÀOLÍN..............................................199
A FEW WOUND HEALING HERBS .......................................................................200
SHÀOLÍN PHARMACY .......................................................................................201
SHÀOLÍN DANTIAN BREATHING .......................................................................202
BRIEF OVERVIEW OF THE HISTORY OF CHINESE TRADITIONAL MEDICINE ......203
CTM classic texts and theories ...................................................................203
Some of the more famous Chinese doctors from history.............................206
SCIENTIFIC SPECULATION ON THE MYSTERY OF “QÌ” ......................................214
COMPOUND CHINESE WORDS USING “QÌ” ........................................................222
CHAPTER CONCLUSIONS ..................................................................................226
REFERENCES ....................................................................................................227
CTM JOURNALS ...............................................................................................229
CHAPTER 6 - FIGHTING, WAR AND PEACE ................................................230
INTRODUCTION ................................................................................................230
WHERE DID IT ALL BEGIN? ...............................................................................231
PSYCHOLOGY AND PHYSIOLOGY OF AGGRESSION ............................................233
SEVEN MAJOR KINDS OF AGGRESSION (QĪNLÜÈ 侵略) ......................................233
THE EVOLUTION OF WAR ..................................................................................236
CONCLUSIONS ..................................................................................................237
REFERENCES ....................................................................................................237
CHAPTER 7 - FUTURE OF NORTH SHÀOLÍN TEMPLE ..............................239
2020 UPDATE ...................................................................................................243
REFERENCES ....................................................................................................245
APPENDIX 1 - VEGETARIAN LIFESTYLE ....................................................246
PROTEINS .........................................................................................................246
COMMON PROTEIN COMPLEMENTS ..................................................................247
WHOLE GRAINS VS. REFINED WHITE GRAINS ....................................................249
CARBOHYDRATES, FATS AND FIBRE .................................................................250
VITAMINS AND MINERALS ...............................................................................250

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 OTHER GOOD SOURCES OF INFORMATION ON VEGETARIAN FOODS ................... 251
VEGETARIAN LIFESTYLE AND LIFE EXPECTANCY ............................................. 251
VEGETARIAN LIFESTYLE AND THE ENVIRONMENT ........................................... 252
REFERENCES .................................................................................................... 252
APPENDIX 2 – DONATE TO THE RECONSTRUCTION OF THE NORTH
SHÀOLÍN MONASTERY .................................................................................. 254

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 Preface to this Second Edition
The world has changed considerably since I first wrote and
published this book in 2013. Most of those changes have been
unfortunate. The world now is much more divided along all
conceivable dimensions and for all practical purposes WWIII has
already started. Thus, the need for this book has never been greater.
It is the opinion of this writer there is a 99% overlap between all
people, tribes, philosophies and religions. Focusing too much on
differences has led to concealment of our vast human commonalities.
Historically and today Buddhism has played a valuable role in
helping elevate people above the superficial material dichotomies
that imprison most of our minds most of the time, and the Shaolin
Temple is fundamentally based on Buddhist philosophy.
The North Shaolin Monastery has its own unique history yet reflects
the headquarter Songshan Shaolin’s Buddhist philosophies of peace
and thus attracted my attention at a young age.
I hope readers are inspired as I have been by the unifying principles
contained herein and will share with all the centered, reality-based
enlightenments that can awaken anyone who yearns for truth, justice
and peace with dignity and self-determination.
Enlightenment/awakening/unity with God, or whatever you like to
call it is forever with us if we can only transcend the ego-driven
desires of the mundane world and realize the wordless truths that
reside in all.
July 12, 2020

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 Introduction
“According to historical records, the venerable
master Fuyu (1201-1275) in the Yuan Dynasty took
charge to build five sub-temples of Shaolin Temple
in Helin (then the capital of the Yuan Dynasty),
Jizhou (modern Jixian County in Tianjin), Taiyuan
(capital of Shanxi province), Chang’an (modern
Xi’an), and Luoyang (in Henan Province)
respectively. The North Shaolin Temple in Jixian
County is the only sub-temple extant titled with
‘Shaolin.’”
Official Shaolin Temple Site (2013)
The scant remains of the North Shàolín Temple are located on the
southeastern face of Pan Mountain (Panshan) in Ji County (Jixian),
officially part of Tianjin City but actually a hundred kilometers
north, and about 60 kilometers east of Beijing. Originally built
sometime in the Wei or Jin Dynasties (220-420 AD), it is the oldest
Buddhist temple in Tianjin and the earliest Buddhist temple that can
be found in the annals of Jixian, though it didn’t join the Shaolin
family till nearly a thousand years later.
The story of the North Shàolín Temple, its founding, growth,
destruction and rebirth is in a way a microcosm of Chinese history,
and perhaps an allegorical model of many individuals and nations
that flower, struggle against irresistible forces, are vanquished in
some ways, and yet somehow survive to flower again – even grander
than before in a new and better age. Though the buildings were
burned and the remains looted, the spirit of North Shàolín has
continued to burn brightly in the hearts and minds of those who
remember.
What strong metals are not tested in fire, beaten and shaped into
something stronger, harder and simultaneously more flexible and
durable than before?
What diamond did not begin with the death of organic matter, and
then withstand infinite pressures over eons of time ultimately
crystalizing into a perfect electronic structure?

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This story of birth, death and rebirth is a constant in nature, and
Buddhist philosophy only a pale reflection of the wheel of Karma
within which all must endure until some form of transcendent
enlightenment sets us free.
Certainly, each of the illustrious and honorable Shàolín Temples is
special in in its’ own way. The headquarter Songshan Shaolin is
much further inland than North and South Shaolin monasteries that
were the front-line defense organizations against foreign pirates and
other invaders.
This story is long and relatively complex. There are many sources of
history of the North Shàolín that sometimes contradict, merge and
later contradict again. So much of the history was lost when the
parent Shàolín Temple on Song Mountain was burned in 1928
during the Warlord Era , and then again when the North Shàolín
Monastery (and everything else on Panshan) was burned by the
Japanese in 1942. So much was lost, yet what is astonishing is that
so much survived.
In this book I try to look at each aspect of the creation, growth,
abandonment, destruction, and rebirth of the North Shàolín Temple
from different perspectives to give the reader a broad viewpoint of
the converging histories involved.
In this book however I primarily examine some of the constituent
arts and sciences that were and are woven through the history and
culture of the Shàolín, like Traditional Chinese Medicine, Tea
Ceremony, and even evolutionary trends resulting in the need for
martial arts in history and today.
There are many temples large and small and monks don’t necessarily
live in every temple, however they do live in monasteries by
definition. In Chinese the word “si” is used for both, but in English
the meanings are sometimes a bit different. The name “Shaolin
Temple” is used by that monastery, so that is the “technically”
correct name according to the rules of English, though the word
“monastery” is more correct in other ways, inclusive of the fact that
monks live there. In this book the words “temple” and “monastery”
are used somewhat interchangeably to refer to the Songshan and
North Shàolín Monasteries.

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The golden threads that tie all facets of this book together are found
in the peaceful philosophies of Buddhism which forms the backbone
of the Shàolín’s noble history and tradition. This story concludes
with some optimistic hopes for the future of the Shàolín, whose
branches and flowers can keep growing into ever more beautiful and
useful directions for the world.
In writing this book I tried to keep it simple and not get too bogged
down in details but at least mention most of the important salient
details within each subject area. My image was skimming over the
peaks of waves and ripples on an ocean, without too much deep sea
diving. The seas and oceans of Chinese and Buddhist histories,
philosophies, arts and sciences are just too many and too deep for
that.
I also tried to include enough Chinese language, both characters and
Pinyin (semi-Romanized phonetic spellings) to help readers who
might want to learn something about Chinese language and/or
research any topic further. Unlike most writers of books about
Chinese anything, I think putting the tone marks on Pinyin words is
important. Learning spoken Chinese is hard enough without being
misled by books that make it appear as if all Chinese words are flat,
which they are not. Tones give Chinese spoken language a
fascinating topography without which Chinese people simply
couldn’t communicate. Tones are essential so I included at least
some of them in this text, e.g. Shàolín (except in most quotes). At
first it may seem a little strange to non-Chinese speakers, but pretty
soon adding “tone” to a word becomes familiar and comfortable. It’s
also nice for foreigners to be able to pronounce at least some
Chinese words more or less correctly.
I, and many non-Chinese are amazed and awed by the complexity,
richness and beauty of Chinese language, with each character and
compound word telling stories; stories that usually go back
millennia. “Just skipping them,” seems to rob a book such as this of
an important flavor and part of its beauty, like eradicating the
colored stain-glass windows from a sublime architecture.
To call this book “incomplete” would be an understatement. Every
chapter, paragraph and word is insufficient. The subject areas are
simply too vast and so this book is more like a sketch or outline than
an in-depth study.

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I apologize to all academic types who will criticize this book for
using so many “second sources” of information, however learning all
the ancient written versions of Chinese language from all over China
necessary to translate the historically relevant materials and then to
read the thousands of books necessary to adequately research the
large number of topics covered in this book would take a hundred
lifetimes. China is just too old, big and diverse for any one person to
possible master all the disciplines covered herein.
In spite of so many shortcomings and limitations, it is hoped that this
book will help inculcate a broader understanding and appreciation of
the Shàolín Temples, their histories, cultures, arts and sciences.

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 Chapter 1- Chán (Zen) Buddhism and the Shàolí
n
Monasteries

禅佛教
Chán Fójiào – Zen Buddhism
Without Chán (Zen) Buddhism there would have been no Shàolín
Kung Fu. Chán provided the peaceful center, necessary mental
discipline and emotional grounding essential to the creation of an
environment where the most explosively powerful martial artists
could come together and forge something more powerful than the
world had ever seen before. Chán is the foundation upon which the
Shàolín Monasteries and legacies they earned were built, and so this
chapter on Chán Buddhism and the Shàolín is presented first in this
book.
It is also true that the destinies of the parent Songshan Shàolí n
Monastery and North Shàolín Monastery were different yet
simultaneously intertwined. Sometimes they paralleled each other,
sometimes they diverged, but they were always closely connected.
Buddhism may be the fastest growing religion in the west at this
time in terms of new converts and in terms of “friends of Buddhism”
according to some sources (Asian Tribune, 2007, Kulananda, 1997),
though only representing 6% to 7% of the world’s population.
On September 30, 2013 Reuters published an article titled:
Xi Jinping hopes traditional faiths can fill moral
void in China.
“Xi, who grew up in Mao's puritan China, is
troubled by what he sees as the country's moral
decline and obsession with money, said three
independent sources with ties to the leadership.

1
 “He hopes China's ‘traditional cultures’ or faiths -
Confucianism, Buddhism and Taoism - will help fill
a void that has allowed corruption to flourish, the
sources said.
https://www.reuters.com
That seems like a reasonable hope, given that religions are by nature
more socialist than capitalist with all of them promoting a profound
social consciousness while strongly discouraging ego-driven greed
and selfishness.
In China the government recognizes five religions: Buddhism,
Catholicism, Daoism, Islam, and Protestantism. Of these Buddhism
is the most popular. Pew Research Center (the world’s most
respected public opinion research organization), estimates there are
some 245 million Buddhists in China, around 18% of the total
national population.
Chán Buddhism (called “Zen” in Japan and the west) originated in
China and is totally unique, especially as it applies to martial arts.
The following is a quote by Shàolín Temple Abbot Shi Yong
Xin posted on the official Shàolín website:
“That a Kungfu practitioner must be at the same
time a Chán practitioner is exactly what differs
Shaolin gong-fu from gong-fu of any other Wushu
(martial art) school in China. What is the kernel of
the tenets of the Buddhist Chan Order? The kernel
includes the following points: A practitioner needs:
1. to stay consistently calm in emotion,
2. to always keep his mind concentrated on his goal,
3. to make a point of incessantly purging his mind
of unwholesome thoughts, &
4. to leave himself relaxed mentally and physically
at all times.

2
 “In other words, he must keep his mind isolated
from any possible worldly worries, vexations, or
concerns, so that his mind is free of all possible
disturbances and can work methodically to bring
him from one minor awakening to another before he
attains his ultimate enlightenment. Master Shenxiu (
神秀) left us his Gatha (verse) which reads:
“Devoid of defilements my body is pure
as a bodhi-druma. Free of delusions my
mind is lucid as a cleaned mirror.
“But Hui Neng, the Sixth Patriarch of the Chan
Order, left us the following two lines of his Gatha,
which read:
‘A bodhi-druma is in itself an illusion.
Even more phantasmal are a cleaned
mirror and its lucidity!’”
Shaolin Temple Official Site
Though Chán Buddhism has a well-established system of learning,
the system of unlearning is just as critical. There is fixed dogma,
and there is not. Why? Enlightenment is a wordless experience.
Attachment to dichotomous abstractions tend to distract from the
wholeness of true awakening.
Buddhism is based on the teachings of Gautama Buddha, also known
as Siddhartha Gautama who lived from about 563 BC to 483 BC. He
taught a middle path between the pleasures of the material world and
more extreme asceticism sometimes used in search of enlightenment.
Buddha means “the enlightened one,” or “the awakened one.”

Indian and Chinese Buddhism

“In Mahayana Perfection of Wisdom (Prajna-
paramita) texts we find a far more powerful and all-
encompassing attack on knowledge as such. Chán
exegetes, as heirs to Perfection of Wisdom and
Madhyamika dialectic, pushed the notion of skillful
means to its logical conclusion, becoming deeply
skeptical of any and all constructs. There were
radical contextualists, who were, at times, willing to
3
 cast doubt on anything and everything, famously
including the Buddha himself. Many well-known
sayings (later to appear as Gōng‘àn) come to mind:
‘If you meet the Buddha, kill the Buddha; if you
meet the patriarch, kill the patriarch’ (fengfo shafo,
fengzu shazu). And, ‘A monk asked Yunmen, What
is Buddha?’ Yunmen replied, ‘A dry shit-stick.’”
How to Think with Chan Gong’an by Robert H.
Sharf, in Part 3 Chapter 7 (p. 215) in Thinking with
Cases - Specialist Knowledge in Chinese Cultural
History, Edited by Charlotte Furth, Judith T. Zeitlin,
and Ping-chen Hsiung, 2007 University of Hawaii
Press
Can be downloaded from:
https://www.academia.edu/27245974/How_to_Thin
k_with_Chan_Gongan
Differences between Indian and Chinese Buddhism may also
have something to do with national character as Yamada
Mumon suggests in the Forward to the book “The Record of
Linji.”
“Indian Buddhism is distinctly contemplative,
quietist, and inclined to speculative thought. By
contrast, Chinese Buddhism is practical and
down-to-earth, active, and in a sense
transcendental at the same time. This difference
reflects, I believe, the national characters of the
two peoples. Chán (Zen), the name given to the
Buddhism the first Zen patriarch Bodhidharma
brought with him to China when he came from
India, proved well suited to the Chinese
mentality, and achieved a remarkable growth and
development in its new environment. An Indian
would no doubt find incredible the Chinese Zen
master Baizhang’s famous saying, ‘A day of no
work is a day of no eating.’”
R. F. Sasaki, 2009. The Record of Linji,
University of Hawaii Press, Honolulu

4
The history of Buddhism in China is a bit complex and the short
outline history that follows is only a thumbnail sketch of some major
trends, theories and events.

Brief History of religion in ancient China

Han & Xin Dynasties (206 BC – 220 AD)

In 60 or 61 AD Emperor Ming-Ti of Han sent an imperial embassy
to India inquiring about Buddhism as the result of a dream wherein
the Emperor saw an unknown Indian deity, which he later
discovered was a gold statue of a Buddha. The envoys returned in
the year 67 accompanied by two Indian monks Kasyapa Matatanga
and Dharmananda, and shortly thereafter the practice of Buddhism
was granted imperial sanction. Under the patronage of Emperor
Ming-Ti “White Horse Temple,” the first Buddhist Temple in China
was built in the Eastern Han capital Luoyang in 68AD.
For the next three hundred years however, Buddhism was only
represented by foreign monks as Chinese were not permitted to enter
monasteries until 355 AD.

Northern Wei (386-534), Jin (265 - 420) & Liang Dynasties (502-
556)
From the fourth to the sixth centuries Buddhism enjoyed the support
of many emperors, in the North during the Wei Dynasty and in the
South during the dynasty of the Liang.

Bodhidharma
Bodhidharma was the Indian patriarch that originated Chán
Buddhism in China. Chán is uniquely Chinese. In the Record of the
Buddhist Monasteries of Luoyang, Bodhidharma is described as a
Persian Central Asian (Broughton, 1999, P. 54 & 138).
Standard versions of the traditional story place
Bodhidharma's arrive in the Lo-yang area in 527. A
guide to Lo-yang's magnificent Buddhist heritage
entitled Record of the Buddhist Monasteries of Lo-
yang (Lo-yang Chia-lan Chi) a reliable non-
Buddhist source, mentions a Bodhidharma in Lo-
yang at about this time. There is one difference

5
 from the traditional story. The guide’s Bodhidharma
is an Iranian, not an Indian. There is, however,
nothing implausible about an early sixth-century
Iranian Buddhist master who made his way to North
China via the fabled Silk Road. This scenario, is in
fact, more likely than a South Indian master who
made his way by the sea route. (p. 53/54)
“See W.F. Jenner, Memories of Lo-yang: Yang
Hsuan-Chih and the lost capital (493-534)(Oxford:
Clarendon Press, 1981) 151 and 171-72; and Yi-
t’un Wang, A Record of Buddhist Monasteries in
Lo-yang; by Yang Hsuan-chih (Princeton: Princeton
University Press, 1984), 13, 2-021, and 57. The
intriguing line, of course is po-szu kuo hu-jen (“a
Persian Central Asian”). P. 138
Jeffrey Broughton, trans. 1999, “Two Entrances,”
in The Bodhidharma Anthology - The Earliest
Records of Zen
However, his disciple Tanlin identified his master as a South Indian
Tamil (Broughton, 1999, p. 8). Given that Bodhidharma is described
physically as “The Blue-Eyed Barbarian” 藍 眼 睛 的 野 人 (lán
yǎnjīngde yěrén) in Chinese texts (A Dictionary of Chinese Buddhist
Terms by William Edward Soothill and Lewis Hodous 1995), it
seems possible that he was from the Central Asian region rather than
south India.
“碧眼胡 The blue-eyed barbarian, Bodhidharma”
http://mahajana.net/texts/soothill-hodous.html
Many (Central Asian) Kashmiris have reddish hair and blue eyes,
which they attribute to being descendants of Alexander the Great’s
army which marched through that area (330-323 BC) with some
staying and intermarrying with locals. Tamils being from the south
of India are virtually all dark skinned with brown eyes and black
hair. In all fairness to the Tamils however, it is possible that
Bodhidharma was from south India, but because brown eyes are a
dominant genetic trait, both of Bodhidharma’s parents would have to
have had foreign ancestors for him to have blue eyes.

6
From a Chan perspective Bodhidharma’s genetic/ethnic background
is utterly irrelevant, however historians love to quibble over such
nagging details.
From a scientific perspective however, such details can represent the
seed of some new awakening.
For example, see: Zen Buddhism and Persian Culture - An
investigation on the Influence of Simorghiansian Culture on Zen
Buddhism. Simorghian culture (inculcating deities including Mithra,
Anahita, Bhaga, Farrox, etc.) predates Zoroastrianism and
profoundly influenced Hinduism and Mahayana Buddhism at
different points in history.
The major transmitters of Buddhism to China were
the Iranian peoples of Parthia, Bactria, and
Transoxiana, whose convenient position between
east and west enabled them to serve as middlemen
along the Silk Road. The latter group in particular,
known as the Sogdians, established communities
along the trade routes from Iran and India all the
way into China. Actually, many important features
of Mahāyāna Buddhism display Iranian influences,
such as the soteriological (salvation) function of
Maitreya 弥勒 (the one who helps people toward
salvation) and the Buddha-nature 仏 性
(Manichaean particle of Light). Central deities also
had Iranian origins (Table 1. 2). (P. 6)
By Masato Tojo, Ph.D.
http://www.shamogoloparvaneh.com/Zen_Buddhis
m_and_Persian_Culture_V1.pdf
In any case Daoxuan’s version of the Continued Biographies of
Eminent Monks says that Bodhidharma arrived in the South Chinese
Kingdom of Song, making his arrival sometime before 479 ACE, as
that kingdom fell to Southern Qi in that year.
According to another historical record, the Anthology of the
Patriarchal Hall (祖堂集 Zǔtángjí - 952 AD) Bodhidharma arrived
in China in 527 during the Liang Dynasty. So, it’s fairly safe to say
Bodhidharma arrived in China sometime around 479 - 527 ACE.

7
After arrival in China he visited the Liang Court (now Nanjing) but
left after his cryptic teachings offended Liang Emperor Wu
(Emperor Xiāo Yǎn 蕭衍 of Liáng 梁) a sincere patron of Buddhism.
“The emperor asked Bodhidharma, ‘How much
karmic merit have I earned for ordaining Buddhist
monks, building monasteries, having sutras copied,
and commissioning Buddha images?’ Bodhidharma
answered, ‘None. Good deeds done with worldly
intent bring good karma, but no merit.’ The emperor
then asked Bodhidharma, ‘So what is the highest
meaning of noble truth?’ Bodhidharma answered,
‘There is no noble truth, there is only void.’ The
emperor then asked Bodhidharma, ‘Then, who is
standing before me?’ Bodhidharma answered, ‘I
know not, Your Majesty.’
“From then on, the emperor refused to listen to
whatever Bodhidharma had to say. Although
Bodhidharma came from India to China to become
the first Buddhist patriarch of China, the emperor
refused to recognize him. Bodhidharma knew that
he would face difficulty in the near future, but had
the emperor been able to leave the throne and yield
it to someone else, he could have avoided his fate of
starving to death.
“According to the teaching, Emperor Wu’s past life
was as a Bǐqiū (one of the first disciples of the
Buddha). While he meditated in the mountains, a
monkey would always steal and eat the things he
planted for food, as well as the fruit in the trees.
One day, he was able to trap the monkey in a cave
and blocked the entrance of the cave with rocks,
hoping to teach the monkey a lesson. However,
after two days, the Bǐqiū found that the monkey had
died of starvation.

8
“Supposedly, that monkey was reincarnated into
Hou Jing of the Northern Wei Dynasty, who led his
soldiers to attack Nanjing. After Nanjing was taken,
the emperor was held in captivity in the palace and
was not provided with any food, and was left to
starve to death. Though Bodhidharma wanted to
save him and brought forth a compassionate mind
toward him, the emperor failed to recognize him, so
there was nothing Bodhidharma could do. Thus,
Bodhidharma had no choice but to leave Emperor
Wu to die and went into meditation in a cave for
nine years.
“This encounter would later form the basis of the
first kōan of the collection ‘The Blue Cliff Record.’
However, that version of the story is somewhat
different. In the Blue Cliff's telling of the story,
there is no claim that Emperor Wu did not listen to
Bodhidharma after the Emperor was unable to grasp
the meaning. Instead, Bodhidharma left the
presence of the Emperor once Bodhidharma saw
that the Emperor was unable to understand. Then
Bodhidharma went across the river to the kingdom
of Wei.
“After Bodhidharma left, the Emperor asked the
official in charge of the Imperial Annals about the
encounter. The Official of the Annals then asked the
Emperor if he still denied knowing who
Bodhidharma was. When the Emperor said he didn't
know, the Official said, ‘This was the Great-being
Guanyin (i.e., the Mahasattva Avalokiteśvara)
transmitting the imprint of the Buddha's Heart-
Mind.’

9
 “The Emperor regretted his having let Bodhidharma
leave and was going to dispatch a messenger to go
and beg Bodhidharma to return. The Official then
said, ‘Your Highness, do not say to send out a
messenger to go fetch him. The people of the entire
nation could go, and he still would not return.’”
Translation from bodhidharma.eu, adapted from the
Anthology of the Patriarchal Hall
There is some controversy regarding Bodhidharma and his visit to
Shàolín. Legend has it that after his visit to the Liang Court
Bodhidharma crossed the Yangtze River on his way to the Kingdom
of Wei, location of the Songshan Shàolín Monastery where he sat
facing a wall for nine years in a cave in silence and that he
experienced his enlightenment during this time.
For example, Wang Guangxi, who was standing director of the
Modern Chinese Literature Research Institute and Deputy Dean of
Wushu Culture Research Center, Physical Education Institute,
Shengzhou University wrote that: “Bodhidharma (?-563) once
visited the Shàolín Temple but didn’t live there for a long time…”
(Wang, 2008, P. 14)
However, the Jingde-era Record of the Transmission of the Lamp (
景德傳燈錄 Jingde chuandeng lu - dates vary between 1004-1011)
records the following:
“The Second Patriarch of Chinese Chán is Huike 慧
可 (487–593). After studying Taoism in his youth
he turned to Buddhism, ordaining under Chán
Master Baojing (寶靜禪師). Later he spent eight
years in meditation, leading to a vision at about the
age of forty that guided him to Bodhidharma…
Huike went to Shaolin temple and called upon
Bodhidharma at the cave where he was meditating.
Receiving no acknowledgment from the master,
Huike waited outside for the entire night. It was
winter, and by dawn the snow had reached his
knees. Finally, Bodhidharma asked, “You have
stood long in the snow. What do you seek?” Huike
replied, “I request only that the master, in his

10
 mercy, open the Gate of Sweet Dew and liberate all
beings.” Bodhidharma said, “The supreme,
marvelous Way of all Buddhas can be attained only
through ages of effort practicing what is difficult to
practice, enduring what is difficult to endure. Why
should you, with your shallow heart and arrogant
mind, ask for the true vehicle and suffer such
hardships in vain?” Huike cut off his left arm and
presented it to the master as a sign of his
detachment and desire to study the Way. With this,
Bodhidharma accepted him as a disciple.
“One day he said to Bodhidharma, ‘My mind is not
yet at rest. Master, I implore you, please put my
mind to rest.’ The master replied, ‘Bring your mind
here and I will put it to rest for you.’ Huike said, ‘I
have searched for my mind, but am unable to find
it.’ ‘There,’ said the master, ‘I have put your mind
to rest for you.’ After about five years Huike
received dharma transmission from Bodhidharma,
then became a wandering teacher.” (Italics added by
author)
Sasaki, R.F. (2009 b) P. 264, 265
This text clearly states “after about five years…” which suggests that
Bodhidharma’s stay at Shàolín was more than for a “short time,”
giving some credence to the legends regarding the length of his stay
at Shàolín.
Six short treatises called Xiaoshi liumen are attributed to
Bodhidharma while he was at Shàolín Temple “although there is no
evidence that he was the actual author.” (Sasaki, P. 419)

11
 “Xiaoshi liumen” (小室六門) or “Bodhidharma’s six
gates.” “Shaoshi” ( 少 室 ) is an alternate name for
Bodhidharma from the fact that Shaolin si 少林寺, is
his temple, and was located on the peak Shaoshi (少
室 ) of Mount Song ( 嵩 ). The six treatises that
comprise the Xiaoshi liumen are: 1) Xin jing song (心
經頌) Verse on the mind sutra; 2) Po xiang lun (破相
論 ) Treatise on the cessation of thoughts; 3) Er
zhongru (二種入) The two entrances; 4) Anxin famen
(安心法門) Dharma gate for pacifying the mind; 5)
Wuxing lun (悟性論) Treatise on awakening to the
nature of mind; and 6) Xuemai lun (血脈論) Treatise
on the transmission. The individual texts date to the
Tang; texts for the Anxin famen and the Er zhongru
have been found at Dunhuang. The Xiaoshi liumen
itself appears to date to the Song.
Sasaki, R.F. (2009 b) The Record of Linji, P. 419-420
The enlightenment of Bodhidharma, so the legend goes, laid the
foundation for Chán Buddhism - the last major branch of Buddhism
to evolve. Though the roots of Buddhism lie in India, Chán is
uniquely Chinese, and is considered by many to be the most direct
path to enlightenment.
Bodhidharma’s vision of the path to enlightenment was radically
different from the status quo of that time. He rejected most of the
standard Vinaya (Buddhist rule) system of the time focusing instead
on an intuitive grasp of the Buddha mind through meditation (“wall-
gazing” 觀 bìguān).
In the Two Entrances and Four Acts, traditionally attributed to
Bodhidharma, the term "wall-gazing" appears as such:

12
 “Those who turn from delusion back to reality,
who meditate on walls, the absence of self and
other, the oneness of mortal and sage, and who
remain unmoved even by scriptures are in
complete and unspoken agreement with
reason.”
Red Pine, Ed. (1989)
Both Tanlin and Daoxuan (writers of the Biographies of Eminent
Monks) associate wall-gazing with “quieting the mind,” or ān xīn (安
心) in Chinese which literally means “Peaceful heart.”
Bodhidharma was unique amongst Buddhist monks in that he
emphasized a mind/body unity and personal enlightenment rather
than heaven. Some scholars suggest he was influenced by Daoism
(Taoism) which emphasizes naturalness, simplicity, patience, non-
action, receptiveness and spontaneity, generally speaking those
themes found the in Daodejing (Tao Te Ching):
“Simplicity, patience, compassion
These three are your greatest treasures
Simple in actions and thoughts,
you return to the source of being.
Patient with both friends and enemies
You accord with the way things are
Compassionate toward yourself
You reconcile all beings in the world.”
The above quote does sound strikingly like “Peaceful heart.”
Within Chinese Chán there are five schools. The lines: “One flower
opens five petals, the fruit naturally ripen,” attributed to
Bodhidharma is said to foretell the branching off of the five Chán
schools that later evolved in China: Yunmen, Guiyang, Linji, Fayan,
and Caodong, each of which derives its’ name from its founder.
The North Shàolín Monastery, originally called “Faxing Si” was
built sometime in the Wei Jin Dynasty. It is the oldest temple in the
very large mostly rural Jixian area but did not join the Shàolín
Family until the Yuan Dynasty nearly a thousand years later.

13
The Songshan Shàolín Monastery was established in 495 also during
the Northern Wei Dynasty (386-534). Emperor Xiaowen was a
believer of Buddhism and he built the temple in the Songshan
Mountain range to honor and house Indian Dhyana Master Bátuó
(Buddhabhadra - 跋陀) the first abbot of Shàolín Monastery. He had
traveled to China in 464 ACE to preach Hinayana Buddhism. In 520
AD Batuo’s disciple venerable master Sengchou was appointed
Abbot of Shàolín Temple.
Not long after Emperor Wu of Liang (464–549) an ardent Buddhist
assembled and catalogued a collection of 5,400 books. (Translations
of Sanskrit books into Chinese gradually made up the Chinese
Tripitaka Sānzàng, which was concluded in the tenth century and
first printed in 972.)
In 577 Emperor Zhouwu issued an imperial decree to abolish
Buddhism and the Shàolín Temple was destroyed (for the first, but
not the last time). In spite of some emperor’s anti-Buddhist
tendencies Buddhism continued to grow in China.
In 580 Emperor Zhoujing proclaimed an imperial decree to
rejuvenate Buddhism and Daoism and Shàolín Monastery was
rebuilt and renamed Zhihu Temple, until the next year when it
regained its original name: “Shàolín.”
Buddhist scriptures traveled into China via many different routes at
different times. For a fascinating review of three different Chinese
pilgrims’ travels to India during the first millennium, see The Travel
Records of Chinese Pilgrims: Faxian, Xuanzang, and Yijing by
Tansen Sen (2006).
The status of Buddhism throughout its’ history in China varied
greatly according to different emperor’s predilections toward
different philosophies and in the case of the Shàolín, military needs
of the different emperors, some of whom were devout Buddhists and
others who sometimes brutally suppressed it. Buddhists and Taoists
were often the targets of persecutions by primarily Confucian
Emperors. Buddhism was a “foreign religion” and Taoists were often
looked down upon by Emperors because Taoist philosophy showed
somewhere between little and no respect for the established powers.
It was an axiom for Daoists that “a prince is in no way different from
a brigand,” and that any individual that is in communion with the
Tao is a noble; ideas not especially appreciated by the nobility of the
14
time.
According to the Wèishū (魏书) the History of the Northern Wei
Dynasty, 1 the origin of Chinese Buddhist “warrior monks” can be
traced to the Wei Dynasty, when the Northern Wei Dynasty Emperor
Shi Zu (Cao Pi) found weapons (bow, arrows, spears, shields) in a
Buddhist temple and furious, ordered the destruction of their statue
of a Buddha.

Tang Dynasty (618-907)

The Tang Dynasty is considered by many to have been the golden
age in China for philosophy, arts, sciences and cultural development.
However, under Emperor Gaozu, who reigned 618 to 626 and the
founder of the Tang Dynasty (618-906) a treatise was written against
Buddhism stating that monks and nuns were doing harm by
neglecting their duties to their families and the state.
Subsequently Buddhism and Daoism were prohibited. (Daoism was
included in this because they had started a monastic tradition
emulating Buddhism monasteries.)
In 618 the Shàolín Temple was ransacked and burned. Only the
Pagodas remained intact. In 622 the Shàolín was abandoned. Two
years later in July of 624 the Shàolín was restored on the original site
as the result of the monk’s appeal to the court.
Despite the rough beginning, during the Tang Dynasty Buddhism
virtually became China’s national religion.

Prince Li Shimin and Wang Shichong

Emperor Gaozu son, later to become Emperor Li Shimin (also
known as Emperor Taizong), was a much more tolerant individual
than his father in most respects. Li Shimin commanded troops from
the age of 18 and was an expert with bow, sword and lance. He
defeated a numerically superior army supported by Dou Jiande (573-
621) at Luoyang in the Battle of Julao on May 28, 621 ACE. Also in
621 he enlisted the assistance of the Shàolín Monastery in a
campaign against a contender for the throne of the dying Sui

1 History of Wei of the Northern Dynasties, tenth of the 24 dynastic histories 二十四史,
compiled by Wei Shou 魏收 in 554 during Northern Qi Dynasty 北齊｜北齐, 114 scrolls

15
Dynasty, Wang Shichong. The battle took place around Luoyang
where he would in later years Li Shimin would build his capital.
Following the defeat of Wang Shichong:
“The Tang court handsomely rewarded the Shaolin
monks, one of whom was appointed General-in-
chief (Da jiangjun) in Li's army. The inscriptions
include a letter of thanks that Li Shimin addressed
to the Shaolin monks, as well as several official
documents, in which the Tang government bestows
land and other privileges upon the monastery in
recognition of its military support.”
Meir Shahar, The Shaolin Monastery: History,
Religion, and the Chinese Martial Arts, University
of Hawaii Press, 2008 P. 363
In the Appendix, Shàolín historian Dr. Shahar goes on to write:
“The stele (engraved stone memorial etched with
the letter) is still extant at the monastery and
includes a detailed history of the Shaolin
Monastery, which was authored by the Minister of
Personnel Pei Cui. Pei alludes not only to the
military assistance Shaolin monks rendered to
(Prince) Li Shimin, but also to another incident in
which they resorted to arms: during the last years of
the Sui Dynasty (around 610) they warded off an
attack by bandits. Pei’s inscription, which is usually
referred to as the “Shaolinsi bei,” is transcribed in
numerous sources.” (Ibid, P. 408)
Dr. Shahar makes the point that there is no direct evidence of martial
training at the Shàolín Temple at this point in history. “Though the
names of 13 of the monks were recognized by Li Shimin for their
meritorious service,” he wrote, “they could have been trained outside
the Temple.” (This assertion will be addressed in Chapter 2 – The
Shàolín Temples.)

16
Dr. Shahar continues that this is a clear-cut example of “Buddhist
monks operating in the service of a prince and indirectly an emperor,
as part of an army on behalf of the state.” The distinction between
different kinds of “monks” is discussed later in this chapter in the
section titled: “Roads to becoming a monk.”

Buddhist condemnation of war and violence

One can only ponder upon the decision making process that went on
in the Shàolín Monastery regarding whether or not they in any form
(e.g. sponsorship of lay disciples) should engage in warfare on
behalf of the state, though clearly a precedent had been set around
the year 610 when the Shàolín Monastery first supported a military
effort against bandits. Protecting the innocent can be a complex
business.
Buddhism is an ancient religion which has been forced to confront
many issues of the material world however much they may have
wished to avoid them.
For example, A Dictionary of Chinese Buddhist Terms (2003) lists
the term: Yi sha duo sheng (一殺多生) which means: “To kill one
that many may live.” (In a recent interview with the head monk of
North Shàolín Monastery, Shi Yan Pei, he shuddered, and said:
“No!” when read the phrase: “Yi sha duo seng.”)
None-the-less, within the corpus of Buddhist culture and philosophy
one can find such justifications. There is also “The right of great
Bodhisattvas, knowing everyone’s karma, to kill without sinning,”
e.g. “…in order to prevent a person from committing sin involving
unintermitted suffering, or to aid him in reaching one of the higher
reincarnations.” (Fangbian shaseng 方便殺生).”
Soothill, W.E. & Hodous, L. (2003) A Dictionary of Chinese
Buddhist Terms

There are also many Buddhist doctrines which acknowledge the

need for a ruler to have a strong army to protect the people.

17
 “In the ‘Chakkavatti- Sihanada Sutra’ (The Lion’s
Roar on the Turning of Wheel) of the long
discourses of the Buddha, Buddha justified the
requirement of the king having an army to provide
guard, protection and security for different classes
of people in the kingdom from internal and external
threats.
“Soldiering was accepted by the Buddha as a noble
profession. The soldier was known
as “Rajabhata.” However, Buddha did not permit
Rajabata to become monks whilst in service as a
soldier. Buddha instituted a law (Vinaya) for the
monks to the effect that, ‘No soldier could become a
monk whilst in military service.’ Further in terms of
the Vinaya (the code of conduct for monks) monks
were permitted to visit the battle field but they were
ordered to return before the sunset. Permission was
also given to visit injured relatives in the
battlefield.”

Major General Ananda Weerasekera (2013)

Buddhism & The Soldier

There are usually many avenues to modify dangerous people’s

behavior short of killing them, e.g. education, persuasion,
negotiation, humoring, bribing, physical restraint of one kind or
another, (e.g. supermax prisons) etc. However, history has
repeatedly shown that certain individuals and groups are completely
immune to such efforts in which case moral decisions must be made
by those who have the legal and moral authority, and power to do so.
“Ahimsa” is a Sanskrit word cherished by the Buddha and other
lovers of peace that means “do not harm or injure.”

18
 “The Buddha said
All tremble at violence. All fear death.
Comparing oneself with others
one should neither kill nor cause others to kill.”
From the: Dammapada, Chapter 10, Verse 129

“Victory gives rise to hate,

those defeated lie in pain,
happily rest the peaceful
surrendering victory-defeat.”
From the: Dammapada, Chapter 15, Verse 201
In his Master’s Thesis titled “The Buddha and the Four-Limbed
Army: The Military in the Pali Canon” Matthew Kosuta Ph.D. found
that the Pali Cannon treats the military in a variety of different ways,
which he arranged in six main categories:
1. Scenery, Symbol and Security. This category contains
doctrinally neutral references in which the military
appears as part of the background or scenery of the
passage. It may appear as a symbol of the power and
prestige of a king or as security for him or the state.
2. Category of Mundane (Lokiya) vs. Transcendental
(Lokuttara). Military action is not conducive to
following the Path; it should be recognized as such
and renounced. The Buddha himself in his last life
and in previous lives renounced the apex of
Kshatriya life, that of a king. The skills and actions
of a warrior are said to lead to a rebirth in a
purgatory or hell. But, the military does not find
itself singled out and condemned more harshly than
any other mundane profession, action or skill. In fact,
even when being condemned as ultimately
unproductive, the Pali Canon often corroborates the
high social status of the military within the mundane.
3. Teachings from the Viniyapitaka (the Book of
Discipline) makes up the third category: Monastic
Discipline and the Military. Some important rules
include: a monk may visit an army that has marched

19
 out of its garrison only if he has sufficient reason
and if his stay does not last longer than three days;
monks are forbidden from viewing a mock combat,
army deployment, or an army review. One of the
crucial references in this study concerns the
regulation banning soldiers in the king's service from
joining the Sangha (the monastic community). This
passage suggests that the Buddha made a political
decision in recognition of Buddhism's need for
protection from physical dangers and monks (fully
ordained “Bǐqiū” at least) should not be part of that
protection system.
4. Then there is a category treating the utopic rule of the
Cakkavattin (a Wheel Turning King). Here, the
military plays a strange role where the Cakkavattin
maintains a complete four-limbed army and his sons
are described as “foe crushers,” yet neither (actually)
performs a military function and appear only as a
necessary symbol of kingship.
5. The next category Professor Kosuta called “The
Metaphor: Nirvanic Action is War.” Here the
military plays an important role serving as a
metaphor. A monk is frequently told that he must be
like a “warrior or elephant skilled in battle.”
6. The final category is titled The Bodhisattva in Battle.
Here we find militarily involved Jataka or past life
stories of the Buddha. In them the Bodhisattva and
future Arahants participate in military conflicts.
Several of these Jataka present the battlefield as an
excellent place to perfect energy (viriya). Several
stories raise questions as to the karmic fruits reaped
by the Bodhisattva because of his military actions.
As we have seen these karmic fruits should be
negative, but the Canon remains silent on the matter.
From the Jataka we learn that being a soldier in no
way negates one's ultimate ability to attain nirvana
and, in fact, being a soldier might be an aid since as
seen in the category Nirvanic Action is War, a

20
 superior soldier has the necessary qualities for a
monk to succeed.

Adapted from: Kosuta, Matthew Ph.D., The Buddha

and the Four-Limbed Army: The Military in the Pali
Canon
Thus, the Shàolín Monastery was not the only or first Buddhist
organization in the world that had to address these moral questions.

Western theology on engagement in war and self defence

Some western theologian’s rational for a “moral engagement” in
war, defense of others and self-defense may shed some light on the
Shàolín Monasteries’ participation in various levels of military
affairs.
“‘May a Christian become a soldier and fight in a
just war?’ According to Saint Augustine, he
doubtlessly may do so if he is led by patience and
benevolence. The military service shall only be open
to moral and pious men, for they will not only bring
about just peace through minimal use of violence,
but they are also less susceptible to hatred and
revenge when fighting the enemy.”
Justenhoven, H.G. & Barbieri, W.A. (2012) P. 63

“Killing in times of war can be legitimized in two

ways: (a) by the legality of the war itself, what is a
matter of natural-law-arguments, and (b) by the
goodness of the soldier’s concrete behavior, which is
a matter of virtue…. Its main principle is that the
enemy will not be regarded with hatred.” (ibid, P.
167-168)

21
 “Augustine and Aquinas also strongly distinguish the
private good defended in self-defense from the
common good defended in war. A private person
rightly kills only to defend his own life while a
public official kills to defend not himself but others.
So, a private person is defending merely a private
and personal good, while the public official is
defending the common good: this is why, they argue,
we permit public officials, but not private persons, to
intentionally kill wrongdoers. If private killing in
self-defense were indeed limited to merely defending
one’s own self, then the analogy to war seems
remote; but the right of killing in self-defense is not
so limited. By both morality and law, a private
person may use force to repel force directed, not
merely at himself, but against innocent third parties.
A private person has a natural right, recognized by
all modern legal systems to use force to defend
innocent strangers from direct attack.”
Justenhoven, H.G. & Barbieri, W.A. (2012) P. 179-
180. Italics added by author.
Taken a step further, one might argue that someone who has the
power and means to protect innocent people from murderous actions,
but fails to take action to protect those innocent parties against
aggressive attacks is in fact engaging in a form of passive aggression
against the innocent victims by allowing the aggressors to kill (or
rape and rob) them (of movable property and hereditary lands). This
implies a moral responsibility conferred upon those, Buddhist or
otherwise, who have the power and the means to protect innocents
from deadly violence.

The Abbot’s decision

This sort of reasoning may have factored into the decision-making
process of Shàolín Abbots to engage in martial affairs outside the
Monastery, albeit through secondary means, specifically lay
disciples. Choosing to ignore large gangs of bandits, pirates and
warlords would have been an abrogation of Shàolín Abbots’ and
monks’ sworn duty to protect life as Buddhists.

22
This kind of conclusion differs from that of Dr. Shahar who wrote:
“Their generous patronage of the monastery
resulted from the Shaolin’s support of the dynasty’s
founder rather than from religious piety. The
monks’ disregard for the Buddhist prohibition of
violence was therefore the very source of their
monastery’s prosperity.”
Shahar, Meir (2008) P. 51 & 52
Shàolín’s participation in military affairs may have been an
extension of religious piety rather than an abrogation of it, following
the reasoning of Saints Augustine and Aquinas as outlined by
Justenhoven & Barbieri (2012), thereby nullifying the assertion that
the Shàolín “monks” were: “disregarding Buddhist prohibitions” to
win the favor of emperors given that protecting life is the first duty
of Buddhists. Thus, protection from imperial persecutions and
prosperity may well have simply been just rewards for just actions as
assuredly their rewards were neither asked for nor sought after.

23
Table 1: First five Abbots of the Songshan Shàolín Temple
1 Northern Wei Ba-Tuo 跋陀 495-520
2 Seng-Chou 僧稠 520-560
3 Zi-Yun 资云 Dates unclear
4 Tang Zhi-Cao 志操 -621-
5 Yi-jiang 义奖 -704-
Source: Official site of the Shaolin Temple:
http://www.shaolin.org.cn
One can see from the above table above that it was probably Abbot
Zhi-Cao in 621 who made the decision to support Prince Li Shimin.
Had he known what would happen only five years later he might not
have made that decision as he did. Had he known what would
happen over the next thousand years, he may well have made that
decision just as he did.

The Prince becomes an Emperor: Taizong

On July 2nd, 626 Li Shimin murdered his two brothers, Li Yuanji
and Crown Prince Li Jiancheng. His father abdicated later that year
(some historians suggest under threat of force) and Prince Li Shimin,
also called by his temple name, “Taizong” became emperor.
Though these events may lead one to consider Li Shimin to be a
rather terrible person, in fact he is considered by most historians to
be one of, if not the greatest emperor in Chinese history. The Tang
Dynasty entered into a golden age of sorts with rapid advancements
in arts and sciences, and previously unknown levels of economic
prosperity that lasted for more than a century after his reign. During
the Tang Dynasty China was the largest and strongest nation in the
world, covering present day China, Vietnam and much of Central
Asia.

Subsequent Tang Dynasty Emperors and an Empress

His reign lasted 23 years and he was succeeded by his one of his
sons, Emperor Gaozong of Tang (reigned 649-683).

24
Sometime between 670 and 674 Emperor Gaozong visited Shàolín
Temple, inscribed the Golden Prajna Stele (“Stele” is a large
engraved stone) and granted pictures and other objects to the
Temple.
Sometime in 682 or 683 Emperor Gaozong bestowed the character
Fei (fly) upon the Shàolín Temple, which was inscribed onto the
wall of the Temple. On September 25, 683 Empress Wu granted
gold, silk and other goods upon the Shàolín Temple and erected a
stele for her mother.
Later on, Emperor Gaozong left most of the business of ruling an
empire to his wife, Empress Wu who officially reigned 690-705,
though her reign really started many years earlier due to several
strokes suffered by the emperor who passed away in 684.
Shortly thereafter Empress Wu, best known as “Wu Zetian” came to
the Shàolín to pray blessings for him. Wu Zetian had previously
been a concubine of her father-in-law Li Shimin and was the only
true Empress in Chinese history. She is generally considered to have
been quite excellent in many respects.
She greatly expanded the boundaries of the Chinese empire, updated
census figures to ensure fair land allocations, and helped satisfy the
lower classes through various forms of relief.
Empress Wu Zetian promoted Buddhism over Confucianism and
Daoism as the state religion in China countering Confucian beliefs
against female rule with her own iron, and silken hand. She
sponsored many scholarly exchanges and the construction of many
Buddhist pilgrimage sites. She was the mother of three sons who
briefly served as emperor after her, however her grandson Emperor
Xuán Zong of Tang also commonly known as Emperor Ming of
Tang and Hsuan-tsung of Tang (唐玄宗 712–756) was to become
the longest reigning emperor of China, holding power for some 43
years.
In 704 Master Yijing returned from the West and restored the
Ordination Platform at Shàolín Monastery.
Under Tang dynasty Emperor Xuán Zong (712-756) a persecution of
the Buddhists began on the basis of a memorial written by Yao
Ch’ung, a Confucian.

25
In the year 714 AD, 12,000 monks were forced to return to their
families. The persecution was aimed at curbing what was seen as an
excessive growth of monastic communities. (Eder, M. 1973)
Although his reign was considered one of cultural brilliance, he also
introduced new political elements including the notorious eunuchs
that repeatedly usurped power and authority in the Chinese imperial
court for the next thousand years. Emperor Xuán Zong’s strong
preference for the rigidly patriarchal strictures of Confucian
philosophy starkly demonstrates the dynamic tension (conflict)
between Buddhism and Confucian administrative policies in China.
The Shàolín Temple however again had some residual protection
from this suppression by virtue of its services to the former emperor
–laying as it were the foundation for the Tang Dynasty. In November
723 Emperor Xuán Zong inscribed two tablets and dispatched
Master Yuxing to send them to Shàolín Monastery.
But, in another radical shift, in 845 Emperor Wuzong issued a decree
to destroy Shàolín Temple and ordered the monks to resume secular
life.
Fortunately, the next year, Emperor Xuān Zong of Tang (唐宣宗
reigned 846-85) (not to be confused with his ancestor, Xuán Zong)
reversed the anti-Buddhist policies of his predecessor and
encouraged the reconstruction of destroyed temples. Part of his
rational for this was his strong belief in Feng-shui (wind and water
system) with which Buddhism was closely affiliated at that time.
According to Chinese Buddhist historian Eder,
“From the Tang time on the Buddhist clergy was
placed under strict state supervision.
“Altogether 5,358 monasteries and convents were
allowed to exist, 3,235 for monks and 2,123 for
nuns, besides 1,687 Taoist monasteries, 776 for the
male and 988 for the female sex. The number of
Buddhist monks was restricted to 75,521, and that
of nuns to 50,576.

26
 “In addition, ordination certificates were instituted,
without which one was not considered a member of
the monkhood and could not live in a convent or
near a religious institution. The law by which the
Tang dynasty curtailed monasticism was taken over
by succeeding dynasties and actually resulted in
curbing the activities of the monks and preventing
them from attaining in China an influence
comparable to that in other Asiatic countries.”
Eder, M. (1973) P. 169
Alternating waves of support for and persecution of Buddhists
continued in subsequent dynasties.
Between 954 and 959 the Shàolín Monastery was abandoned again.

Northern and Southern Song Dynasties (960 - 1127 & 1127 –

1279)
The Song Dynasty was much the same as the Tang with one emperor
supporting Buddhism and the next persecuting it, however the cycle
became more extreme. For example, in 1019 Emperor Zhenzong (眞
宗 - 3rd Song Dynasty Emperor 997 – 1022) canceled all restrictions
for entering monastic life.
His successor Emperor Zhào Zhēn (reign 1022 – 1063) tried to
completely eradicate Buddhism. Historically however, practically
everywhere in the world persecuting religion only makes them grow
stronger.
Thus, it should be no great surprise that it was during the Song
Dynasty that Chán Buddhism in particular reached its peak in China
exercising a profound influence on Chinese life. As can be read in
Chapter 4 – The Origin of Chinese Zen Buddhist Tea Ceremony –
Chan Chadao: “One can discern the harmony between (and co-
evolution of) Chán and Chádào and the natural pattern of both
growing from the south to the north and from inside the
monasteries to all the towns, villages and remote areas in China. ”
This process was well underway in the Song Dynasty.
In 1087 Master Bao’en started teaching at Shàolín Monastery. About
the same time Chán tradition was established, replacing the Vinaya
tradition.
27
Guardian deities and moral justification for martial endeavour
The Song Dynasties (North and South) were also a time when some
degree of moral justification for martial (war) arts via the veneration
of the supernatural guardian deity Naluoyan at the Shàolín emerged.
Dr. Shahar goes on to mention that in the 16th century Naluoyan’s
identity “merged” with that of another Buddhist deity, Jinnaluo, if
for no other reason than the similarities in their Chinese names.
Though Jinnaluo was also a foreign deity, he was adopted by the
Shàolín and armed with a staff ennobled with divine prestige colored
with “a Buddhist aura as befitting a monastery.” This then laid a
foundation for the “supernatural provenance of the Shàolín martial
arts,” (ibid).

Dramatic growth at the dawning of the Yuan Dynasty

In 1220 Abbot Zhilong set up the Shàolín Pharmacy. In 1242 Master
Wan Song of the Caodong sect sent his disciple Fuyu to preside over
Shàolín Monastery.
In 1245 Fuyu held an ordination assembly at Shàolín Temple under
the order of Mongolian ruler Kublai Khan (reigned 1260 - 1294) of
the Yuan Dynasty. In 1258 Kublai Khan hosted a debate in
Karakorum on Buddhism and Daoism. As the representative of
Buddhism Fuyu argued on behalf of Buddhism and soundly defeated
the Daoist representative.

Yuan Dynasty (1271-1368)

The Mongolian Yuan Dynasty emperors were generally quite
tolerant towards religion within their realm; however, Kublai Khan
didn’t care much for Confucianism and in 1281 demoted Confucius
from a “saint” (Shèngshén) to a sage (Shèngxián). He also ordered
Taoist literature to be burned. During Kublai’s time there were in
China 42,318 monasteries with 213,148 monks. (Eder, M. 1973)
The Mongolian emperors favored Buddhism and Taoism. Buddhist
advisors, teachers, and administrators brought a sense of civilization
to the Mongolian court influencing each of the succeeding Khans.

28
In the decades leading up to the official founding of the Yuan
Dynasty Abbot Fuyu had been given jurisdiction over five other
monasteries (in addition to Shàolín; dates vary as to exactly when
this happened, though sometime between 1245 and 1260 seems
mostly likely). One of those temples called Faxing Si, located on
Panshan, in Ji County (Jixian, northeast China) was in 1315 to
become the North Shàolín Temple. The other four temples were in
Helin (then capital of the Yuan Dynasty), Taiyuan, Chang’an
(modern Xi’an) and Loyang (in Henan Province).
To really understand the founding of the North Shaolin Monastery
one must understand Shaolin’s philosophy and ethos, the grandsons
of Genghis Khan especially Kublai Khan and perhaps more
importantly, his mother – a most amazing woman: Sorghaghtani
Beki (1204–1252), daughter-in-law of Temujin (later known as
Genghis Khan) and wife of Tolui. She was also a Christian member
of the “Church of the East,” but also established mosques in Islamic
regions.
She was in many ways the guiding spirit behind the Mongolian
Empire, partly due to her political acumen in furthering the
leadership positions of her sons, and also for her role in promoting
education, agriculture, administrative organization, and philosophy.
She tried to have her four sons Mongke, Kublai, Hulegu and Ariq
Boke broadly educated though it was only Kublai (1215 – 1294;
reigned 1260-1294) that was influenced by this in any meaningful
way, for he became a true scholar in youth and young adulthood
showing special interest in China in general, Buddhism in particular,
and an aptitude in Chinese language.
During the time his older brother Mongke was Khan, Kublai – an
untested warrior - was sent south to China to conquer the Sung
Dynasty, but his style was diametrically opposed to, for his example
his younger brother Hulegu who – sent west to what is modern day
Iraq and Iran - butchered some 800,000 of the million inhabitants of
Bagdad after they had surrendered.
Hulegu then told the Caliph of Bagdad – who had surrendered the
city before its conquest, he could live after the slaughter, and to
choose 100 of his most special wives to take with him. Hulegu then
killed the Caliph and kept the 100 most special wives for his own ger
(Mongolian house).

29
In contrast Kublai spared Chinese cities if they surrendered and
forbade his men indiscriminate killing rape and plunder during his
conquest of the Chin and Sung kingdoms. Though at first this led to
some financial difficulties for him, Kublai later made up for this by
capturing silver mines and still later organizing huge farming estates
in the south of China. Kublai Khan was a most unusual man for his
culture which was famed for ruthlessness, and he is revered by many
Chinese for his Buddhist beliefs and compassion. No doubt he was
aided by many advisors, including Chinese scholar-official,
diplomat, advisor and imperial tutor Yao Shu (姚樞 1201 - 1278)
and court adviser, city planner and architect Liu Bingzhong (劉秉忠
1216–1274). It was Yao Shu and Liu Bingzhong that made plans for
Kublai leading to a revitalization of Songshan Shaolin martial arts,
as they hosted numerous competitions to identify the most talented
in many spheres of influence, including government administration
and the military. They also organized debates between leading
Chinese Buddhist, Daoist and Confucian scholars.
It was within this crucible of influences and events that Abbot Fuyu
was given jurisdiction over Faxing Si – the monastery that was some
years later to become the North Shaolin Monastery.

Fuyu
The following is Fuyu’s story from the Goshen Biography of
Eminent Monks.
Monk Fuyu who is called “Snow Court” with the
word “Hao Wen,” and surnamed Zhang, was born
in Wenshui, Taiyuan (now Wenshui County, Shanxi
Province). At the age of nine, he went around
chanting words. Not long after there was some
social unrest and he was orphaned.
Before long he met an old monk. The older monk
persuaded him to study Buddha, saying: “It would
be enough if you are able to recite the Hokke
Sutra.”
Fuyu replied: “Buddhas teaching, is it only one
book, Hokke Sutra?”

30
The monk was surprised feeling that the child was
not average, and subsequently brought him to a
place named Xianyan, Wenzhou, in Zhejiang
Province. There they met an old monk named Xiu
Lin. After the old monk met Fuyu, he said to him:
“You are the seed Dharma-Dragon and I’m sure you
can make achievements in the future.” Right away
he shaved the child’s hair and changed his dressing.
Fuyu received full ordination.
Fuyu and Guanggong, who came from Shuangxi
(today in Jinjua, Zhejiang Province) took Co-Chair
Deacon positions, and later had tours of Yen Ching
(now called Beijing), and sheltered the monk
Wansong for a long time. Fuyu’s reputation was
rising at the time. A lot of seekers after Dharma
went to learn from him.
Before Emperor Kublai Khan ascended the throng,
he ordered Fuyu to Shàolín Temple to preside over
the General Assembly.
Soon after Fuyu was ordered by Emperor Yuan
Taizong (also called Ögedei Khan who reigned
1229-1241) to manage Taiping Xingguo Temple
located in the capital city Hala Helin.
In the Xinhai year (1251) Yuan Xianzong (Möngke
Khan, 4th Great Khan of The Mongol Empire,
reigned 1251-1259) led troops in battle in Beiting,
Xinjiang province and later resided there. Month
after month he asked Fuyu about the Buddha’s
teachings. Fuyu answered simply and correctly
which entered deep into the mind of the Emperor.
As soon as Kublai Khan (Yuan Yuán Shìzǔ -
reigned 1260-1294) ascended the throne he
appointed Fuyu to be the head of the Buddhist
Affairs over all the country, and built a monastery
for him in his hometown which was named Baoen
Temple. He also gave substantial land to the temple.

31
In the spring of 1271, Kublai Khan wrote an order
to have the monks of the world gather in Beijing.
Among those monks, the students of Fuyu stood as
one third. The quantity of monks was magnificent
and all were very talented in different areas, which
pleased the Emperor. At that time, there was no
head master in Shaolin temple, and two excellent
monks named “Wan Song Xing Xiu” and “Hai Yun
Yin Jian” both recommended Fuyu to be the Abbot.
Kublai Khan looked at Fuyu and said: “You have
hosted the General Assembly of Shaolin temple,
which means your destiny is tied with Shaolin
Temple. Please take this position as the head master
of Shaolin temple and make a change of this weak
circumstance, revitalizing Shaolin Temple.”
When Fuyu arrived at Shaolin temple, millions of
people came to Shaolin temple because of his
reputation, and millions of people made a donation.
Temples in Song Yang were all decorated and
renovated shiningly and brightly. At Bai Ma
Temple in Luoyang, there were no breaks between
lectures about Buddha and all of these scenes were
due to the leadership of Fuyu.
But Fuyu was very calm regarding his
achievements, meditating as usual, like nothing had
ever happened. Fuyu was very generous and
humble; his posture was elegant and beautiful. He
had made speeches for more than thirty years, with
golden sounds like drums and thunder, his character
was shining like the moon and sun. He inherited the
forefathers’ goodness and standardized the code of
youth; it was much more like he was the spring of
all good merits. At that time, the dried pool sprang
out with water; old palaces shined brightly, these
great phenomena occurred frequently. Fuyu told
people around him, “Don’t spread this news out.”
Yet everybody knew he will attain nirvana.
In 1312, Yuan Renzong (also called: Buyantu Khan
who reigned 1311-1320) was on the throne, entitled
32
 Fuyu as: “Si Kong”, “Kai Fu” and “Yi Tong”, and
also conferred upon him the posthumous title: “Jin
Guo Gong”, and wrote epitaphs in order to
memorize his contributions to the empire. Emperor
Yuan Renzong spoke to the country in person that:
‘The fore emperors were very humbled, and he was
strong but did not to show his power by killing. He
ruled by our forefathers with kindness.
I feel like manifesting the merits of our ancestors,
continuing our work to build a better world, the
only way to achieve these is to keep our ancestors’
kindness and continue benefiting the people in our
country. In memory of our saints, I feel sad because
I can never witness his appearance in person.
Although the past and the future are all like dreams,
is it our obligation to entitle the great name to our
saint only after he is gone? The reason we are
conferring upon you a posthumous title is to convey
my grief for your loss, and inspire the latter, to sing
your merits of goodness.’ From this speech, we can
see that Fuyu was admired and memorized to an
incredible extent.
Wang, Rutong (Ed.) (2013) Goshen Biography of
Eminent Monks (P. 258-260) English translation by
Wang Chen Gang (Not previously published)
(Chapter 2 discusses the founding of North Shàolín Monastery in
greater detail.)
Before closing this section on the Yuan Dynasty is should be noted
that in 1327 Japanese monk Shao Yuan came to Shàolín Monastery
and lived there for 21 years. During that time, he was appointed to
several positions of authority including Secretary, Chief Elder, and
others.
On March 26, 1351 “Red Turban rebels” (uprising aided by the
White Lotus Society devoted to overthrowing the Yuan Dynasty)
laid siege to Shàolín Temple, and monk Kinnara frightened them
away with “miraculous divine power.” (Shi Yong Xin, Shàolín
Abbot, Publ. 2013)

33
Ming Dynasty (1368–1644)
Born a poor peasant, the founder of the Ming Dynasty Hóngwǔ
(reigned 1368–1398) was a monk himself a couple of times as a
youth and young man. He learned to read and write in the monastery
and became emperor at age 40 in 1368 after leading a truly massive
rebellion against the decaying Yuan Dynasty. Nonetheless in 1372
he issued a proclamation reinstalling restriction placed upon
Buddhism rather similar to those in the Song Dynasty. The third
emperor of the Ming added to those restrictions including a rule that
no one may enter the monastery until age 40.
Emperor Jiājìng (1521–1566) enacted even harsher mandates against
Buddhist temples. Not surprisingly people sympathizing with the
monks whose temples had been plundered and burned by soldiers
joined the “White Lotus Society” which ultimately played a pivotal
role in ending the Ming dynasty (1644).
None-the-less, the Shàolín Temples sailed through these times by
again, defending the state against murderous, rapacious aggressors
and in support of the Emperor.
“During the Jiajing (1522-1566) reign, the Liu
bandits, Wang Tang, and the pirates, as well as Shi
Shangzhao and others created violent disturbances.
This monastery’s fighting monks (wu seng) were
repeatedly called upon to suppress them. They
courageously killed the bandits, many earning the
merit of putting their lives on the line. Thus this
monastery’s monks have relied upon culture (wen)
and warfare (wu) alike to protect the state and
strengthen its army. They are not like monks in
other monasteries throughout the land, who merely
conduct rituals, read the Sutras, and pray for the
emperor’s long life…”

34
 “It might have been Zhang Yong who suggested to
the emperor that Shaolin monks be invited to the
palace. We know that Zhu Houzhao employed
Shaolin monks at the Leopard Quarter (Baofang)
the pleasure grounds he built himself within the
Forbidden City. It is unclear what the monks’ role
within this private palace was, whether they served
as bodyguards, or whether the emperor was
fascinated with their religious powers, as he was
with Tibetan Lamas. At any rate that they served the
emperor in his private chambers indicates that
Shaolin monks enjoyed unprecedented access to the
imperial throne, maintaining an intimate connection
with the reigning emperor himself.”
Shahar, Meir (2008) P. 72, 73
This symbiotic relationship between the Shàolín Monastery and the
emperors, and the imperial largesse it engendered continued
throughout the Ming Dynasty.
In 1548 a pagoda was erected for Shàolín Kungfu monk Zhou You,
inscribed with “A rival of the world, a Warrior Monk of Buddhism.”
Six years later in 1554 more than 30 Shàolín monks received the
imperial order to fight against pirates in the Southeast coast area of
China and sacrificed their lives in that war. (Recall that Warrior
Monks (Sēng bīng 僧兵), are different from fully ordained monks,
Bǐqiū (Bǐqiū 比丘).
In 1561 the famous general Yú Dàyóu (俞大猷) (1503–1579) came
to Shàolín Temple to inspect martial arts and selected monks
Zongqing and Pucong to study club techniques with him.
Chen Yuanbin from Hangzhou came to Shàolín Temple to learn
Kung Fu and in 1638 traveled to Japan to teach and promote club
techniques.

35
Qing Dynasty (1644-1911)
Unfortunately, the Qing Dynasty, also called the Manchu Dynasty
(1644-1911) wasn’t much better for most Buddhists and in many
ways worse. Emperor Kangxi for example was a strict Confucian
and issued a verdict labeling religion that deviated from
Confucianism as heretical. Most people at the time, and historians
today believe this was due to his fear of secret societies that had
sprung up during the Ming leading to its downfall. None the less,
Emperor Kangxi was a supporter of both Songshan and North
Shàolín. In 1704 Emperor Kangxi inscribed “Bao Shu Fang Lian”
(Treasured Trees and Lotus Fragrance) and “Shàolínsi” to Shàolín
Temple. He also visited North Shàolín many times, building a palace
not far above the temple for himself and another for his mother, the
foundations of which remain today.
His son (Emperor Yongzheng) wasn’t a Shàolín supporter,
forbidding for example, the Shàolín monastery from using weapons,
however his grandson Qiánlóng (reigned 1735-1796) was not only
favorably disposed towards Buddhism but also an avid supporter of
the Shàolín, especially the North Shàolín Temple on Panshan. (See
Chapter 2)
In 1775 Henan Governor Xu Ji took charge of renovation of the
Thousand Bodhisattva Hall, also called Pilu Hall, and Western Sage
Hall. In this hall today one may see the deep impressions in the stone
floor made by Shàolín monks during forms practice. In 1828 Henan
government Yang Guozhen and others donated over 3,700 Liang of
silver (185 kilos) for renovation of the Shàolín Monastery.
In 1912 the child emperor Puyi was forced to resign brining to an
end over 2,000 years of imperial rule in China. Unfortunately, this
created a power vacuum which was filled by competing warlords
that tore the country apart.
On March 15th, 1928 Warlord Shi Yousan set fire to Shàolín
Monastery. Ninety percent of the buildings burned including
“Scripture Hall,” and Shàolín Temple Annals (the history library).
The greatest documents of the most enlightened minds in history
were destroyed, along with the greatest collection of Chán Buddhist
Shaolin history.

36
Dynasty Summary
From this brief history of the fluctuating relationships between
religions and state in China one may observe that Emperors had a
great deal of control over the disposition of the three major religions
prevalent at that time, Confucianism, Buddhism and Taoism, much
more so than for example European kings, who for the most part had
to bow before the centralized power of the Roman Catholic church
for most of their histories at least until the Reformation.
This absolute power of the Emperors in China is derived from the
Confucian concept that the Emperor rules only with the “Mandate of
Heaven,” (Tiānmìng 天命) and if he rules unjustly or unwisely he
will lose that mandate along his throne. Buddhist temples in general
had many great and terrible times usually dependent on the
philosophical orientation of each emperor, as well as political,
military and macro-economic trends e.g. need for monastic support
in internecine warfare, or even weighing the materialistic
productivity of monks compared to farmers or other working people.

Chán Training - Gōng‘àn (Koan) and Huàtóu

“If there was anything that was distinctive about the
Chán monasteries, it was not the stress on zazen
(seated meditation) or the occasional ritual in which
the entire community was required to perform
manual labor together (fushin samu) - those
practices were common to all the public
monasteries.
No, what distinguished the training in Chán
monasteries was chiefly the teaching style of the
abbots, who based their talks and debates on the
koan literature that was the hallmark of the Chán
tradition.”
Foulk, Griffith T. (1995) History of the Soto Zen
School

37
Gōng‘àn (公案), called “Koan” in Japanese are usually thought of as
simple nonsense statements and questions for Chán Buddhists to
meditation on, like “What is the sound of one hand clapping?”
Mediation on Gōng‘àn is one way to break the chains of the
sometimes-questionable logic that locks us into a narrow perspective
of the universe, at least for a while. However, meditation on
Gōng‘àn is more than paradoxical anti-intellectual nonsense
designed to stop logic. This is evidenced by the fact that Chán
tradition produced the largest literature of any Buddhist school in
East Asia (Sharf, R.H. 2007).
In Chinese Chán meditation, “Huàtóu” (話頭) or “word head” is a
common practice. Huàtóu is the critical phrase of a Gōng‘àn and is
also sometimes called “the point beyond which speech exhausts
itself.” In this meditation, a fragment of the Gōng‘àn, such as “mu,”
(emptiness and nothing) or a "what is" question is used by focusing
on it and repeating it over and over again. The Huàtóu or critical
phrase was usually part of a larger or more involved Gōng‘àn.
The Huàtóu method was instituted by the Chinese Chán
master Dahui Zonggao (1089 – 1163) who was a member of
the Linji School (of Chán). Master Dahui was interested in teaching
the lay community, particularly the educated Chinese scholar-
officials. According to Dahui, Huàtóu is also a form of meditation
that "can be carried out by laymen in the midst of their daily
activities.”
The following are some examples:
“Who is it now that repeats the Buddha’s name?”
“Who is dragging this corpse around?”
“What is it?” (This comes from an interaction between the Sixth
Patriarch of Chán, Hui-neng [638 – 713] and a disciple.)
“What is the original face before my mother and father were born?”
Huàtóu is not about answering the question, but rather locking the
mind into an open-ended question with no real simple logical
answer. The meditator can play with and examine the question from
all angles inside and out and never get an answer.
There is a saying about Huàtóu meditation, “small doubt, small
awakening, great doubt great awakening, no doubt, no awakening.”
38
Dahui was against the intellectualism that he felt had begun take
over Gōng‘àn practice with the book, “Blue Cliff Record” (碧巖錄)
written his master Yuanwu Keqin (圜悟克勤). Dahui subsequently
burned his copy of the “Blue Cliff Record.”
Most people would question: “Isn’t logic necessary for a good life?”
The answer is “Yes” usually, but not always. For example, a smart
person won’t close their eyes and run out into a busy street. That
would be illogical unless they wanted to die. On the other hand,
some people get so locked into (negative) “logical” thinking that
they suffer depression and worse. Learning how to let go of the logic
sometimes can free people to see the world simply and clearly as it
is, rather than just a reflection of personal egoistic history which
many people carry with them everywhere they go, unconsciously
projecting it onto the world around them. Thieves tend to think
everyone is a thief, business people often think everyone is out after
money, and so on.
On a deeper level a more accurate translation of Gōng‘àn is “legal
case.” “Calling the teachings of Chán masters “public (legal) cases”
(Gōng‘àn) started during the Tang Dynasty (618 – 907 AD) and
became popular during the Song Dynasty. They are in one way an
expression of official documents of secular law. However, when
facing a wall (in meditation) it is the zero point. The perceptive
master tests for this with scolding, shouting and even blows to see
the real extent of attainment, like an old magistrate testing
evidence.” (Adapted from Sharf, R.H. 2007).

39
 “Someone asked, ‘Why is it that the devices and
encounters of the Buddha and patriarchs are
commonly called public cases’ (Gōng‘àn)? Huan
(Zhongfeng) replied: ‘Public cases’ are likened to
case documents of the public court (gongfu zhi
andu). They embody the law, and thus the control
of disorder through the Kingly Way truly depends
on them. ‘Public’ (Gōng) refers to the ultimate
principle (li) by which the sages unify the wheel
ruts and standardize the roads through the empire.
Cases (an) are the authoritative writings recording
the principles set forth by the sages.”
Sharf, Robert H., (2007) Thinking in Cases,
Specialist knowledge in Chinese Cultural History,
published in Furth, C. et. al, (Ed.) P. 209
Part of the deeper meaning of some Gōng‘àn stems from ancient
debates regarding the sentience ( 有 情 佛 性 yǒuqíng fóxìng) of
animals and plants. This question arises as important because
Buddhists can eat plants, but are forbidden to eat meat. Both are
living, but why one and not the other?
A monk once asked Tang Dynasty Chán Master Zhaozhou Congshen
(赵州禅师): “Does a dog have Buddha nature?” (狗会有佛性?)
Zhaozhou replied “No.” (無門關)
On one level this stops the mind because it directly contradicts the
Mahayana belief that all things have the Buddha nature. From a
Chán historical perspective, its unbelievable, illogical, mind stopping
and potentially mind opening.
However, there is another level of analysis here. It was during the
7th and 8th centuries in China that the doctrine that all sentient
beings contain the Buddha nature, including plants, trees, stones and
even dust particles emerged.
However, others argued that only the sentient can attain Buddha
nature. The sixth century Monk Jingying Huiyuan (523-592) made a
distinction between the “Buddha-nature that knows” (néngzhī xìng
能 知性) and the “Buddha-nature that is known” (suǒzhī xìng 所知
性).

40
The “Buddha nature that knows” then, was classified as “true
consciousness” (真實性) which would include animals (sentience)
and capable of awakening to Buddha nature through the elimination
of ignorance. The “nature that is not known” was associated with the
dharma-realm, emptiness, ultimate truth and so is universal,
penetrating everywhere and applies to sentient and non-sentient
things. Thus, a dog being an advanced, sentient life form, definitely
has the Buddha-nature. Zhaozhou’s “No” therefore was simply
astonishing.
Later on, in the Tang Dynasty this dichotomy between sentience and
non-sentience became quite accepted. However, the ninth Tiantai
Patriarch Zhanran (711-782) took this a step further by asserting 1)
Mahayana doctrine insists on the universality of Buddha-nature, and
2) therefore cannot make a distinction between sentient and
insentient things: the absolute principle is not dualistic and there are
no objects apart from mind. Again, the dog has the Buddha-nature.
Zhaozhou’s “No,” ( 無 門 關 ) therefore was either an outrageous
denial of classic Chán philosophy, or perhaps his “No” wasn’t an
answer to a question at all, but rather an indication that the question
itself was wrong, i.e. this is a false dichotomy, and the famous “No”
was an admonishment to the questioner rather than an answer to a
question and perhaps should be written (at least in English) as:
“No!”
“This ‘No’ is not, in the end, a denial of Buddha-
nature to dogs so much as it is a rhetorical strategy
for eluding the conceptual trap laid for him.
Zhaozhou must neither affirm nor deny the doctrine
of Buddha-nature and at the same time must avoid
postulating a third ‘transcendent’ position.”
Sharf, Robert H. (2007) published in Furth, C. et. al.
(Ed.) P 226
The controversy regarding Zhaozhou’s dog did not end there but
resonates up and down the corridors of Chán philosophy and the
above is only one example in the long history of this Gōng‘àn.
Another dialogue centering on Zhaozhou’s dog can be found in the
Jingde Era Record of the Transmission of the Lamp (景德傳燈錄
Jingde chuandeng lu):

41
 “A student asked: ‘Does a dog also have Buddha-
nature or not?’ The Master said: ‘It does.’ The
monk said: ‘Does the Reverend also have it or not?’
The Master said: ‘I don’t have it.’ The monk said:
‘All sentient beings have Buddha-nature. Why does
the Reverend alone not possess it?’ The Master
said: ‘I am not all sentient beings.’ The monk said:
‘Since you are not a sentient being, are you a
Buddha or not?’ The Master said: ‘I am not a
Buddha.’ The monk asked: ‘Ultimately what sort of
thing is it?’ The Master said: ‘It is also not a thing.’
The monk said: ‘Can it be seen or thought?’ The
master said: ‘If you think of it you won’t reach it; if
you deliberate on it you won’t get it. Therefore, it is
called inconceivable.’”
Sharf, Robert H. (2007) P. 241
Thus, Gōng‘àn were/are more than simple mind stopping paradoxes.
They also represent authoritative precedents on how a Chán trainee
is to respond to doctrinal questions and challenges. This quote from
the “Transmission of the Lamp” should also illustrate that answers to
questions such as about Zhaozhou’s dog vary according to the
questioner and context. There is “no one size fits all” correct answer
to a Gōng‘àn.
Indian Buddhist doctrine compares the Buddha’s teachings to a raft
used to cross the river. Once the river has been crossed, the raft must
be left behind. Chinese Buddhists used a similar metaphor, referring
to a finger pointing to the moon and one’s attention should not be
focused on the finger but rather the moon to which it points. Thus,
the teachings of the Buddha are in many ways similar to the raft and
the finger, they help along the way but will become an obstacle if
taken for the truth itself.
The question: “Why can Buddhists eat living plants but not
animals?” is a reasonable one, and the answers are not always simple
but they are reasonable, until one confronts non-dualism which like
the famous finger can only point the direction but never replace the
moon.

42
These Gōng‘àns were central in a Buddhist Chán Monastery,
Shàolín or otherwise as there can be no understanding of life in the
Shàolín monastery without them. They were and are the focal point
of meditation and meditation is the center of life in a Buddhist
monastery.
“Patriarch Bodhidharma once said: ‘Our mind must
be like a wall in order to reach realization, without
grasping of external appearance and with
equanimity of mind.’ This statement refers to
Mahayana’s Wall-Gazing Dharma Gate, whereby
we use one thought to overcome all the tens of
millions of thoughts. Only then can we achieve our
monastic vow. As the ancestral monastery of Chán
sect, Shaolin Temple considers the recognition of
meditation as the most important and critical
process of restoring the tradition and continuing the
development of Shaolin Temple.”
Shaolin Abbot Shi Yong Xin (2013) Shaolin -
Temple in my Heart P. 142
Abbot Shi Yong Xin also notes: “Historically Chán is also derived
from debating and Gōng‘àn is the result of the monastics’ disputes
and examinations.” In his thought-provoking book, he goes on to
recount some topics used in previous Chán debates at Shàolín
Temple. In 2008 they used: “All the dharma (Buddhist teachings)
coverage on one, and on what would this one converge?” And “The
non-empty Tathagatagarbha Sutra, is it emptiness or non-
emptiness?” The topics in 2009 were: “Outside of mind there is no
dharma; the eyes are filled with blue mountains. Why?” “On Heaven
and Earth, I alone am the Honored One. For what is he honored?”
“Bodhidharma faces a wall, where he turns his back?” (ibid p. 164)

43
Chán Training - Mantra
Màntèlā 曼特拉

Also essential in a Buddhist Chán Monastery is chanting of prayers.

According to the Official Shàolín Temple site, every morning, all
monks in the monastery gather in the Mahavira Hall to chant two
sessions of sutras starting at 5:30 am. The morning sutras are:

1. The Shurangama Sutra, (Dà Fódǐng Shǒuléngyán Jīng 大佛

頂 首 楞 嚴 經 ) which provides clear understanding of
Buddhist principles, moral discipline, essential Buddhist
cosmology, development of Samadhi (a very high level of
meditation in which mind becomes very still and is able to
observe and gain insight into the changing flow of
experience), and how to avoid falling into various delusions
in meditation.
2. The Sutra of Sahasrabhujasahasranetra Avalokite'svara
(Heart Sutra, a prayer for guidance from Guan Yin) and ten
minor sutras.
There are tranquil and pleasant songs of praise before and after each
session. This is followed by breakfast at 6:30 am.
At 4:40 pm Evening Chanting commences. There are three sessions
of the evening chanting.
1. Chanting “The Buddha Expounding Amitabh Sutra” and
Buddha’s name
2. Homage to 88 Buddhas & Great Repentance
3. Mount Meng Food Offering Rite
“The first session is for the deliverance of oneself to the Western
Paradise World, the second session is for the repentance of the
sentient beings, and the third session is to take some grains of rice
from lunch and offer these to the Pretas (hungry ghosts). The first
session is chanted on the odd dates, the second one on the even
dates, and the third one daily.” (Official Shaolin Site)
44
This evening session lasts till nearly 5:30 pm at which time the
monks are allowed supper called “Medication,” as traditionally
monks were not allowed to eat after noon. However due to social
development, an evening meal is now allowed.
Tradition holds that Bodhidharma’s chosen sutra was the
Lankavatara Sutra, and he was described as a “Master of the
Lankavatara Sutra.”
An early history of Chán in China is titled Record of the Masters and
Disciples of the Lankavatara Sutra, (Léngjiā shīzī jì 楞伽師資記).
It is also sometimes said that Bodhidharma himself was the one who
brought the Lankavatara Sutra to China.
The Lankavatara Sutra can be found online and read for free in
many languages. It is about a meeting of Buddhas and in the form of
a question and answer session between Mahāmati the Bodhisattva-
Mahāsattva who had visited all the Buddha-lands, together with all
the Bodhisattvas, and the Blessed One (Buddha Gautama). Reading
just a paragraph or sentence is enlightening. Below is part of that
sacred scripture.
“The Bodhisattvas-Mahāsattvas, Mahāmati, will
before long attain to the understanding that Nirvana
and Samsāra are one. Their conduct, Mahāmati, will
be in accordance with the effortless exhibition of a
great loving heart that ingeniously contrives means
[of salvation], knowing that all beings have the
nature of being like a vision or a reflection, and that
[there is one thing which is] not bound by causation,
being beyond the distinction of subject and object;
[and further] seeing that there is nothing outside
Mind, and in accordance with a position of
unconditionality, they will by degrees pass through
the various stages of Bodhisattvahood and will
experience the various states of Samādhi, and will
by virtue of their faith understand that the triple
world is of Mind itself, and thus understanding will
attain the Samādhi Māyopama. The Bodhisattvas
entering into the state of imagelessness where they
see into the truth of Mind-only, arriving at the
abode of the Pāramitās, and keeping themselves
45
 away from the thought of genesis, deed, and
discipline, they will attain the Samādhi
Vajravimbopama which is in compliance with the
Tathāgatakāya and with the transformations of
suchness. After achieving a revulsion in the abode
[of the Vijñānas], Mahāmati, they will gradually
realize the Tathāgatakāya, which is endowed with
the powers, the psychic faculties, self-control, love,
compassion, and means; which can enter into all the
Buddha-lands and into the sanctuaries of the
philosophers; and which is beyond the realm of (43)
Citta-mano-manovijñāna. Therefore, Mahāmati,
these Bodhisattva-Mahāsattvas who wish, by
following the Tathāgatakāya, to realize it, should
exercise themselves, in compliance with the truth of
Mind-only, to desist from discriminating and
reasoning erroneously on such notions as Skandhas,
Dhātus, Āyatanas, thought, causation, deed,
discipline, and rising, abiding, and destruction.”
“In order to make it attractive to all beings, a picture
is presented in colors. What one teaches,
transgresses; for the truth (tattva) is beyond words.”
Suzuki, D.C. (Trans. 1931) Lankavatara Sutra
The above quotes strongly suggest the reasons why the Shàolín
Monastery moved away from the strict Buddhist Vinaya rule system
and entered “pure” Chán during Bodhidharma’s stay.

Monastic Codes
Sīla 戒律 and Vinaya (Lǜ 律)

“Sila,” in Buddhism is one of three subsections of the Noble

Eightfold Path (right view, right intention, right speech, right action,
right livelihood, right effort, right remembrance, right meditation)
and is a code of conduct solemnly devoted to harmony and self-
restraint with the main focus on non-violence, or at least freedom
from causing harm. It is translated as “virtue,” “right conduct,”
“morality,” and “moral discipline.”

46
To understand life in the ancient Shàolín Monastery it is also
necessary to understand least some of the Chán monastic codes, the
earliest of which goes back to “The Great Canon of Monastic Rules”
(Mó hē sēng qí lǜ 摩 訶 僧 祇 律 ) a work of the Vinaya of the
Mahasamghika school, translated into Chinese in 416 by
Buddhabhadra, (佛陀跋陀罗 Fótuóbátuóluó- the translator, not to
be confused with a Shaolin Abbot with the same name) a monk from
northern India, and Fǎxiǎn (法显), a Chinese Buddhist pilgrim.
Fǎxiǎn left Cháng'ān (present day Xi’an) in 399 and journeyed to
India to seek Buddhist texts. He obtained the Sanskrit text of “The
Great Canon of Monastic Rules” and brought it back to China. This
work divides the Buddhist precepts into two large categories—those
for monks and those for nuns. (Adapted from Soka Gakkai
Dictionary of Buddhism).
And then there was the “Chányuan Qīngguī” (Rules of Purity)
written by Changlu Zongze ( 長 蘆 宗 賾 died c. 1107) a Chán
Buddhist monk in 1103. This document is the earliest guide to
seated meditation in the Chán tradition. These rules governed daily
life, and outlined very precise procedures for communications
between the abbot and monks and laymen.
“The Chinese text entitled ‘坐禅仪’, or ‘Zuo-Chán-
Yi’ translates satisfactorily into English as ‘Seated
Meditation Regulation’, and appears in the Chinese
Ch’an Buddhist manual entitled ‘禅苑清规’, or
‘Chán-Yuan-Qing-Gui’, which translates as ‘Rules
of Purity for Ch’an Monasteries’. This manual was
compiled in 1103 CE by the emanate Chinese
Buddhist named Changfu Zongze who lived during
the Song Dynasty and represents one of the earliest
attempts to formulate a regulatory manual for Ch’an
communities – although traditionally the work by
Tang Ch’an master Baizhang (720–814), entitled ‘
百丈清规’, (or
‘Bai-Zhang-Qing-Gui’) is considered older.

47
 In this respect, the manual of master Baizhang is
written in a descriptive, narrative style that suggests
the correct ‘Buddhist’ conventions for the
organizing of a Ch’an community – it is a ‘rule’ in a
broad sense. Changfu Zongze’s text, by way of
comparison, although not as old as master
Baizhang’s work, nevertheless, may be described as
providing a specific guide to personal behavior
within a Ch’an monastic community – as its
structure offers detailed advice in the form of exact
‘rules’…”
Richard Hunn (2013) Zuo-Chán-Yi
“The Songshan Shàolín today follows the ‘Bai-
Zhang-Qing-Gui’ rule system established by Master
Bai Zhang during the Tang Dynasty.”
(Official site of the Shàolín Temple, Chán Origin,
Chán Rules, Monastic Routines.)
However, this was not always true in the Songshan Shàolín Temple.
Recall that the Shàolín Temple was built by Emperor Xiaowen of
Northern Wei Dynasty for the eminent Indian monk Bhadra (also
called “Batuo,” and “Fotuo”) who came to China in AD 464.
“As the patriarch of Vinaya and Chán, Bhadra
initiated the Vinaya tradition and Chán tradition at
Shaolin Temple… A few years after Bhadra’s
arrival, another eminent Indian monk, Bodhidharma
visited Shaolin Temple and his teachings were a
‘special transmission outside the scriptures,’ and
‘letting one see into nature and attain Buddhahood’
initiated the mind-to-mind line of transmission and
developed into the Chinese Chán sect. These
historical events are all recorded on the book
‘Biographies of Eminent Monks.’”
Abbot Shi Yong Xin (2013)
Thus, Vinaya rules were suspended in favor of pure Chán.

48
Sometime later the Shàolín returned to the Vinaya system. However,
not long after the Tang Dynasty (618 – 907) the Shàolín Temple
abolished the Vinaya tradition (again) and adhered strictly to the
Chán tradition. (Abbot Shi Yong Xin, 2013) Again, sometime later
the Vinaya system returned.
“During the Tang Dynasty however, “there was a
Tripitaka master Yijing, who had been to India to
study Buddhism just like Xuanzang. He set up the
ordination platforms to transmit precepts at Shaolin
Temple. According to historical records the latest
precept transmission ceremony was held during the
Qing Emperor Kangxi’s reign (1662-1722). During
the Kangxi era, the officially designated Shaolin
Temple Abbot Bi’an Haikuang held a precept
transmission ceremony. After the passing of
Haikuang, Shaolin Temple had no officially
designated abbot and thus creased to conduct the
precept transmission ceremony.”
Abbot Shi Yong Xin (2013)
The Kangxi Emperor of the Qing Dynasty was a strong supporter of
Shàolín Temple and he wrote the calligraphic inscriptions that still
hang over the Heavenly King Hall and the Buddha Hall today.
This went on for some three hundred years, until it was revived
under the auspices of Abbot Shi Yong Xin, May 24, 2007.
“Since 1999 we have been making meticulous
preparations for the restoration of Shaolin Temple’s
Ordination Platform. In 2001 we held a special
academic conference on “Shaolin Temple and
Chinese Vinaya Sect.” The reconstruction of the
Ordination Platform commenced in October 2005
and completed in August 2006. The new Ordination
Platform, 26 meters high and 3 stories, follows the
architectural style of Qing Dynasty. It is so far the
tallest wooden structural ordination platform in
China.”
Abbot Shi Yong Xin (2013)

49
Coincidence or not, there is an “elevated platform” very near North
Shàolín Monastery (only a couple of hundred meters uphill at the top
end of the Ta-Lin, or graveyard), about 25-35 meters tall made of a
very huge rock. However, whether or not it was used as a Vinaya
Sect ritual ordination platform is not known at this time. Though it
looks impossible to climb, there is in fact an ancient stairway behind
it, though it is extremely decayed and covered with forestation. It
may have served a number of monasteries in the vicinity, principally
perhaps Zong Fa Si (Middle Law Monastery), just above North
Shaolin on Panshan as members of royalty often retired there.
(Personal communication from Mr. Yao, a Taiwanese gentleman
who spent a great deal of time on Panshan interviewing locals and
the history.)

Roads to Becoming a Shàolín Monk

Rùzhòng 入衆

According to Gene Ching, Editor of Kung Fu Tai Chi Magazine and

one of the world’s foremost authorities on Chinese martial arts, “In
English, the word ‘monk’ means someone who is accepted into a
monastic fraternity.
The warrior monks are accepted as part of Shàolín’s
lineage. However, in English, we use the word ‘monk’ to refer
to Bǐqiū ( 比 丘 ), a much more specific term. A Bǐqiū is a fully
ordained male Buddhist monastic. Among their vows is the ‘no
killing’ abstinence.’
Now, a warrior monk, or Wuseng (Wǔsēng 武 僧), is technically
a Sújiā Dìzǐ (俗家弟子), a secular disciple who does not take full
ordination vows. All martial disciples fall into this
class... The wuseng are fully accepted by the monastic fraternity of
Shàolín.” (Gene Ching, Jan. 2014, correspondence)
To clarify the above distinctions:
• Wuseng (Wǔsēng 武僧) Warrior monks – who fought for
example thieves and pirates, but were not fully ordained
monks in the western sense of the word “monk,” though in
50
 Chinese language Wuseng are called monks. Even today
there are Wuseng as there is a special initiation ceremony,
vows which must be taken and they must follow an
accredited Shaolin Gong Fu Master.
• Sengbing (Sēngbīng 僧兵) Military monks – fought as part of
an army, i.e. at the founding of the Tang Dynasty, but also
were not fully ordained monks in the western sense of the
word “monk.” According to the head monk at North Shaolin
Monastery Shi Yan Pei: “During special periods in Chinese
history, Sengbing were organized to help the country, but
they do not exist at this time as China is now in peace.”
The above two were
• Sújiā Dìzǐ (俗家弟子) or Chán Buddhist lay disciples as
compared to:

• Bǐqiū ( 比 丘 ) Fully ordained monks who did and do not

engage in martial activity outside the temple (though one
might speculate that they might have during the last great
battle against the warlord Shi Yousan that finally burned the
Songshan Shaolin in 1928, or in the case of the North Shaolin,
Bǐqiū may well have joined the Chinese resistance movement
fighting against the Japanese, however according to Vinaya
rules, by joining an army they would be violating their vows
and thereby revoking their status as Bǐqiū).
This short explanation by Shi Yan Pei was followed by a short story:
“According to ancient Buddhist law, monks in India were not
allowed to carry money. So, when it was necessary to carry money
they hired someone to carry it for them.”
This may have been a metaphoric example justifying the use of
employing Wuseng and or Sengbing to engage in military affairs,
thus keeping the ordained Shàolín monks free from violations of
monastic codes.
Asked about the steps necessary to become a Shàolín Sújiā Dìzǐ Shi
Yan Pei answered with the following:
51
 • First, one must have the intention to become a Buddhist
• Then, find a Master from the Shàolín Temple.
• Then, after deep communication with the Master and the
development of a bond of trust
• accept “Wu Jie” (wǔjiè 五戒 which means Five Precepts –
see below) and food requirements
The food requirements include a) following a vegetarian diet (sùshí
素食) and b) wasting no food. These precepts are not formulated as
absolute imperatives for the Sújiā Dìzǐ, but as training rules that
laypeople undertake voluntarily to facilitate practice. (Note: In
different countries and monasteries different levels of adherence to
these rules may be enforced.)
After a sincere belief in Buddhism is established, there is a formal
“Gui Yi” (Guī Yī 皈依) ceremony, wherein one becomes a “Sújiā
Dìzǐ.”
The Buddhist Gui Yi in China is a formal ceremony where one
pledges the “Three Refuges,” (also called “Triple Gem,” 三 宝
Sānbǎo): the Buddha (佛陀 Fótuó), the Dharma (teachings of the
Buddha, the Sutras, 法 , Fǎ) and the Sangha (the Buddhist
community, 僧, Sēng).
In some Gui Yi initiates wear either a black or brown floor length
wide-sleeved traditional robe. At others people wear their regular
clothes.
It begins with the about-to-be lay disciples assembling, usually in the
“Buddha Hall” of a monastery, or in some cases a larger venue as the
needs require. Usually the Abbot of a monastery will preside though
in some cases another high ranking monk will take that position.
Then there is a formal ritual invitation requesting the monks to
attend and grant Gui Yi, who upon assent then solemnly parade in
and assemble on a raised platform at the front of the assembly.

52
 “Your eminence, all of us, your disciples, who are
now supplicating that your eminence will the master
who transmits the Three Refuges to us, so that
relying on your eminence we take pure Three
Refuges. We take pure Three Refuges all due to the
kindness of your eminence.”
(The above is a formalized version, not always adhered to exactly.
As Gene Ching noted: “Every Sújiā Dìzǐ ceremony is unique… They
are like weddings. The ceremony reflects the couple.”)
The initiates (may) then offer incense - holding it first vertically in
folded prayer hands, then turning it horizontally in front of the
forehead before placing it in an incense burner.
“We offer this incense, taking refuge with and
paying homage to the Buddha, who is the king of
the Dharma.”
In some Gui Yi there is a Repentance portion:
“For all the evil karma that I have done in the past,
Arising from beginningless greed, hatred, and
ignorance,
And created by my body, mouth, and mind,
I seek to now repent of and reform all before the
Buddhas.”
“Now you have repented before the Three Jewels,
your bad karma is sure to be purified, and
consequently, your body and mind are purified.
Externally you should follow the ritual procedures;
internally you should contemplate to generate
compassion towards and protection over all the
sentient beings and non-sentient objects, and vow to
never do any evil but do all good things so as to
benefit all the living beings.”
At some point, probably near the end of the Ceremony, the formal
“taking of Refuges” is performed.
I, disciple _____, after taking refuge with the
Buddha, will only take refuge with the Buddha.

53
 I, disciple _____, after taking refuge with the
Dharma, will only take refuge with Buddhist canon.
I, disciple _____, after taking refuge with the
Sangha, will only take refuge with Buddhist
communities.
Again, each Gui Yi is unique and the exact wording and
specifications may be different.
During most of the ritual initiates are kneeling with the body upright,
though in a few parts disciples are standing. Bows with the forehead
touching the floor follow each major section. Gui Yi initiates take
classes or do advanced study before this solemn occasion to ensure
they can fully recite and understand what they are vowing. The
chanting is slow and beautiful and there are different melodies to the
different prayer and proclamation chants.
Part of the Mahayana Gui Yi Ceremony in China has the initiates
proclaiming: “I (name) will not follow other religions or read the
sacred books of other religions…”
The Chinese Shaolin Gui Yi Ceremony is a little different with the
initiate pledging to follow only Buddhist teachings. This is quite
different from Gui Yi at the U.S.A. Shaolin Temple where initiates
are reminded to continue to believe in whatever they believe,
Abraham, Moses, Jesus, Mohamed, God or Buddha.
(usashaolintemple.org)
After this Ceremony the initiates are officially and at least in China,
legally, Sújiā Dìzǐ .
In China after the Gui Yi the new Sújiā Dìzǐ receives a certificate,
maybe similar to a Diploma, or in the form of a small booklet, like
an I.D. with the date of his or her Gui Yi, the presiding temple
official and his or her new Dharma name. The first name will be the
generation name of the Buddhist group family name cycle, followed
by a second “personal” or given name chosen by the Shifu
(pronounced: “Sherfu”), or Master.

54
If a person’s true desire is only for enlightenment (开悟 kāi wù) then
they can consider becoming a Bǐqiū - a fully ordained Buddhist
monastic who forsakes the world, shaves the head (tìdù 剃度) and
follows the 250 Disciplines. This final series of steps to becoming a
fully ordained monk is called Chujia (Chūjiā 出家). The entrant
makes vows to the Temple, to Buddha and to his or her Master.
To enter the assembly of ordained monks; also, one must follow
the Five Rules for the Entrant, (Rù zhòng wǔ fǎ 入 衆 五 法 ):
Submission, Kindness, Respect, Recognition of rank or order, and
none but religious conversation.
Since the reopening of the Songshan Shàolín about thirty years ago,
most monks at the Songshan Shàolín were exceptionally talented
Shàolín Kung Fu students living in the area around the Temple, who
also inculcated the Buddhist virtues of the Eightfold Path. However,
foreigners are definitely welcome to join the Sangha.
Asked if a Jewish, Christian and/or Muslim could also be a
Buddhist, Shi Yan Pei answered: “That is a matter of personal
choice.”
Within the past ten years very traditional methods have been
included as part of the Vinaya process at Shàolín Monastery for
someone that wishes to become a fully ordained monk.
“The ‘Three Ordination Platforms’ refer to the three
assignments that the monastics must get through
from the householder to the home-leaver or
monkhood.
“At first, the monastics go to the Three Refuges and
receive the Five Precepts, then the Ten Precepts for
Sramanera which is considered as the entryway for
the monastic life. Afterwards (prospective monks)
take the two hundred fifty Bǐqiū Precepts in advance
of receiving Bodhisattva Precepts.
“Sramanera Precepts, Bǐqiū Precepts and
Bodhisattva Precepts are the three assignments that
the monastics must go through. This is what we call
the Three Ordination Platforms.”
Abbot Shi Yong Xin (2013) P. 152
55
Though these may sound very esoteric and incomprehensible
to the average person, taken one by one they are not difficult
to understand.
1. Three Refuges (Sānbǎo 三宝) (See above)
2. The Five Precepts form the basic Buddhist code of ethics followed
by lay and ordained Buddhists in both Theravada and Mahayana
schools. These are:

a. I undertake the training rule to abstain from killing

b. I undertake the training rule to abstain from taking what is not
given.
c. I undertake the training to avoid sensual misconduct.
d. I undertake the training rule to abstain from false speech.
e. I undertake the training rule to abstain from fermented drink
that causes heedlessness.

3. A “Sramanera” is a novice Buddhist monk. The 10 traditional

Precepts are:

1. Refrain from killing living things.

2. Refrain from stealing.
3. Refrain from unchastity (sensuality, sexuality, lust).
4. Refrain from lying.
5. Refrain from taking intoxicants.
6. Refrain from taking food at inappropriate times.
7. Refrain from singing, dancing, playing music or attending
entertainment shows.
8. Refrain from wearing perfume, cosmetics
and garland (decorative accessories).
9. Refrain from sitting on high chairs and sleeping on
luxurious, soft beds.
10. Refrain from accepting money.

4. Two Hundred Fifty Bǐqiū Precepts

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 (This refers to the) “Two hundred and fifty precepts
according to ‘The Fourfold Rules of Discipline,’ set
forth for monks. The term Bǐqiū means one who
begs, particularly for alms, and generally one who
devotes oneself to Buddhist practice and subsists
entirely on alms received from laypersons through
the practice of alms-begging.
A nun is called Bǐqiūni. With the development of
the community of monks and the establishment of a
system of monastic rules, Bǐqiū came to refer to
only those men who had gained admission into the
Buddhist Order by going through an established
ordination ceremony.
They were permitted to own only three robes, all
made of cast-off rags, and one begging bowl. Thus
equipped, they carried out their practice of religious
mendicancy. Monks still in their teenage years were
not recognized as Bǐqiū. In the early period of
Buddhism, Bǐqiūs lived alone in forests and other
quiet locations, devoting themselves to meditation
and other practices. Later they gathered with other
Buddhists to form a community.”
The Soka Gakkai Dictionary of Buddhism
(Monks in North Asia, China, South Korea and Japan are not
permitted to beg, while those in South Asia do.)
The 250 rules can (roughly) be summarized as follows:
“Rules of discipline to be observed by fully
ordained monks of Hinayana Buddhism. They are
set forth in The Fourfold Rules of
Discipline and consist of eight groups:
(1) Four prohibitions. The prohibition of the four
major, or unpardonable, offenses: killing, theft,
sexual relations, and lying. Lying refers particularly
to claiming a level of insight or understanding that
one has not in fact attained. A monk who commits
any one of these offenses can be automatically
expelled from the Buddhist Order.

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(2) Thirteen major prohibitions. Monks who violate
these may be divested of membership in the
Buddhist Order for a certain period.
(3) Two indeterminate prohibitions. The prohibition
of two kinds of offenses by monks: being alone
with a woman in the open and being alone with a
woman in seclusion. They are called indeterminate
because the punishment for violating them varies
according to the nature of, or circumstances
surrounding, the act.
(4) Thirty standards that prohibit monks from
storing things they are not allowed to possess or
storing things they are allowed to possess either
beyond the prescribed amount or by prohibited
means. These offenses are considered light and can
be pardoned if the violators confess their
offense and relinquish their improper possessions to
the Order. Refusal to confess is regarded as a cause
for falling into the three evil paths.
(5) Ninety standards, the violation of which requires
confession to other monks. They deal with light
offenses, such as lying about an insignificant
matter, killing an insect, and duplicity with the
intention of causing discord between two monks.
(6) Four standards that concern the receiving of
donated meals. For example, a monk is prohibited
from receiving an offering of a meal from a nun
who is not his relative. The breaking of these rules
requires that one confess to another monk.
(7) One hundred standards, which concern such
matters as meals, dress, preaching, and daily
behavior. Violations of these constitute light
offenses. Those who commit such offenses
unconsciously are required to repent in their
hearts, and those who have done so consciously are
required to confess to another monk.

58
 (8) Seven rules for settling disputes within the
Buddhist Order. As an example, when monks are
involved in a dispute, both parties must appear
before the other monks, who arbitrate the
disagreement.”
The Soka Gakkai Dictionary of Buddhism
Other essential knowledge for monks includes:
The Buddha's Four Noble Truths (sìfǎ shī 四 法 施 ): all life is
suffering ( 苦 kǔ), the cause of suffering is desire (Yù 欲 ),
emancipation comes only by eliminating passions (fánnǎo zhàng 滅/
灭 ) the way (dào 道 ) to emancipation is the Eight-fold Noble
Path (bāzhèngdao 八正道).
The three fires [poisons] are desire, hate, and stupidity, (sān dú 三毒
).
Most people living in the illusory world, eat, and dream in swirling
deep seas of desire for power, wealth, beauty and other physical
pleasures. Monks have to let go of (impure) desires to attain
enlightenment.
The way of the monk is not easy for it requires a level of spiritual,
mental and physical discipline which most people cannot even
conceptualize.
For a Shàolín monk this must be exceptionally challenging as they
have to endure intense physical training in addition to the spiritual
and mental disciplines.
But no human or monk is perfect and indeed it seems some monks
lean towards the martial end of their training while others towards
the more spiritual/mental aspects, whereas a third smaller group
finds the road between – the middle path – and truly excels at both.

59
Like China itself, the Shàolín Temple remains somewhat
paradoxical. Some monks stay in the temple their whole lives, some
go to other monasteries to live and/or teach, while others travel in or
outside of China and teach. Some monks decide to stop being a
monk, in some cases getting married. In some ways monks are free
to do as they wish within certain parameters, however the
organization itself is very top-down power oriented. The Abbot
makes the decisions and the disciples do what they are told. But, as
with the assignment of Gōng‘àn, decisions are likely to be
contextually driven and tailored to assist the monk along his or her
unique path to enlightenment. This is part of the special bond
between Shīfu (master) and disciple. Not everyone that wants to
become a Shàolín monk can. It takes a special kind of individual and
a unique relationship between the aspiring monk, his or her Shīfu,
the temple community and Abbot.

The Abbot’s Role in the Monastery

Zhùchí住持- Abbot
The Abbot in a traditional Chán Monastery, following the judicial
metaphor holds the role of magistrate and judge in assigning the
Gōng‘àn to monks and is the quintessential spiritual and
administrative leader of communities that sometimes number in the
thousands.
The North Shàolín Temple at its inception probably mostly followed
Song Dynasty Vinaya monastic rules. Faxing Buddhist Temple was
officially incorporated into the Shàolín family and named “Bei
Shàolín Si” (North Shàolín Temple) in 1315, though it was at least
nominally under the direction of Abbot Fuyu since 1245, even
before the beginning of the Yuan Dynasty (1271–1368) and at the
end of the Song Dynasty (960 - 1271).
Thus, rituals at the North Shàolín Temple were likely to have
followed Song dynasty tradition ultimately based on Chán monastic
codes known as “pure rules” (qīngguī 清规).

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In regards to the function of Abbots, at least two rituals from the
Song Dynasty (960 - 1279) deserve special note. First is called
“Entering the Chamber” where the Abbot provided religious
instruction to individual monks or small groups in personal
interviews, and second, delivering formal talks in ceremonies
attended by the entire assembly of the monastery.
In the first of these rituals the (strictly advanced) monk(s) had to
follow an elaborate procedure called “Entering the Chamber” (rùshì
入 室 ) which included prostrations to the abbot and offerings of
incense. Then the student would move in a proscribed manner to
take up a position in the southwest corner to face the Abbot with
hands folded reverently. The monk was then permitted to speak as
(briefly as possible) and the Abbot may or may not have chosen to
respond or engage in conversation. The student then withdrew with
hands still folded and made a final series of prostrations. In some
ways this procedure was a reenactment of the meetings between
even more ancient Chán masters and disciples. “The student was
required to enter and exit the room as if he were in the presence of a
living Buddha.” (Sharf, 2005)
The second ritual is called “Ascending the Hall” (shàngtáng 上堂)
wherein the Abbot addressed the entire monastic assembly within
the Dharma Hall (sometimes called “Buddha Hall”). The Dhyana
Chair (chányǐ 禅 椅 ) was the ceremonial “throne” of the Abbot
located on a raised platform in the rear center of the hall, facing
south. The most senior monks stood in the front row and
subordinates behind in order of seniority.
In both “Entering the Chamber” interviews and “Ascending the
Hall” assemblies the Abbot’s discourses focused on sacred texts and
recorded sayings and transmissions of the Chán tradition. Although
Abbots were appointed by Emperors, they were regarded as the
embodiment of Buddha by followers within and without the
monastery.
To quote Robert Sharf, a preeminent scholar of Chán Buddhist
tradition:

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 “The Chán Abbot was treated, by virtue of his
office, his spiritual genealogy and bona fides, and
his deportment, as an enlightened master and living
Buddha… Enlightenment is better viewed as a
“social fact” constituted through his monastic office
– earned as it was through years of intense study
and practice – and displayed and reaffirmed in an
ongoing cycle of ritual performances. In these
performances the abbot was rendered the object of
worship; monastics and laypersons would approach
the abbot with prostrations and offerings in the
same manner as they approached a consecrated
icon.”
Sharf, R. H. (2007) P. 232

Contemporary Shàolín Temple Abbots

Abbot Shi Yong Xin is the 30th generation Abbot of Songshan
Shàolín Temple. At the age of 16 in 1981 he left home and went to
the Shàolín Temple asking to be accepted. Then Shàolín Abbot
Xingzheng asked him why he wanted to be at Shàolín and the future
abbot answered that he wanted to become a monk and study martial
arts. The Abbot told him to return home and get a letter of
introduction from his parents, who then strongly objected and tried
to dissuade him. Eventually however, realizing the sincerity and
steadfastness of his intentions, they agreed.
Shi Yong Xin’s master, Abbot Xingzheng was an phenomenal
person: abandoned at the Shàolín Temple at the age of six and
practically blind by the age of nine, but none-the-less possessing of
an extraordinary understanding of Chán Buddhism, memory and
ability in mathematical calculations, he went on to begin leadership
of the Shàolín temple during the great drought of Henan province in
1951. He also led the Shàolín Temple through the very difficult
years of political change in China, patiently and intelligently ebbing
and flowing with those changes until he passed away in 1987, some
five years after the rebirth of the new Songshan Shàolín and the
world fame that came with it.
According to Abbot Shi Yong Xin:

62
 “My master took up the helm of Shaolin Temple
during most difficult period in its history. He put his
life on the line in order to secure the resumption of
management of the monastery by monks. He was
truly extraordinary and a living Bodhisattva. I and
many others, including the older generation in our
municipality and the villagers who knew him and his
deeds and life story, all acknowledged the legendary
life of the old abbot and deeply respected him. People
did not think much of him when he was alive. It was
only after his passing when people started to
remember all that he had undergone for the sake of
Shaolin, including his sincere and uncompromising
commitment to Buddhism. They felt a deep sense of
loss. The old abbot’s life was not easy. The old
abbot’s contribution to Shaolin was monumental. Had
it not been the old abbot, the continuity of Shaolin
would have been truncated and the Shaolin that we
know today would not have existed.”
Abbot Shi Yongxin (2013) P. 23
When Shi Yong Xin was 19, Abbot Xingzheng named him as
one of the heads of the Management Committee of the
monastery and other monks began to refer to him as the
“Second-in-Charge.” Shàolín has always been traditional in
that each abbot is appointed by his predecessor, involving
among other things the ritual passing of the Abbot’s dharma
scrolls, alms bowl and robe to the successor. In 1987 on the
edge of death, Abbot Xingzheng passed these sacred objects
to Shi Yongxin. At the time there were 48 monks at the
Shàolín Temple. Abbot Xingzheng’s last words to his
successor were: “You must do your utmost to revive
Shàolín’s reputation, and prosperity to its former height.”
For a variety of reasons however Shi Yong Xin’s official
term as the 30th Abbot of the Shàolín Temple did not begin
until August of 1999.

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At the Platform Ascension Ceremony, Master Benhuan, Chairman of
Consultative Committee of the Buddhist Association of China and
the Abbot of Hongfa Monastery in Shenzhen performed the formal
ceremony of presenting ceremonial instruments and his platform to
him. Thus, he was consecrated as the 30th abbot of Shàolín Temple.
The Buddhist Association of China (BAC, 中国佛教协会), founded
in 1953 and headquartered in Guangji Temple in Beijing is the
official supervisory and regulatory organization for Chinese
Buddhism sharing jurisdiction with the State Administration for
Religious Affairs. The current president of the BAC is Venerable
Master Yi Cheng. The BAC encourages participation of Chinese
Buddhists in international Buddhist events and supports local
Buddhist associations in paying clerics’ salaries, in registering
temples with the government and other functions. The association
publishes a journal called: Chinese Buddhism.
In 2013 Shàolín Temple Abbot Shi Yongxin published a book titled:
“Shaolin – Temple in my Heart,” in which he wrote about his master
Abbot Xingzheng, his own path to becoming Abbot, and many
fascinating anecdotal stories about the near destruction of the
Songshan Shàolín Temple during the Cultural Revolution, the rebirth
of the monastery that occurred as the direct result of filming and
release of the movie “Shaolin Si” starring Jet Li (Li Lianjie) in 1982,
and many other fascinating things.
In Chapter 16, titled “Eternal Dhyana” Abbot Shi Yongxin goes into
some detail about the life of a monk in the Songshan Shàolín Temple
of today.
“Dhyana” ( 禅 ) in Chán Buddhism refers to various forms of
meditation; however, Dhyana proper is the concentration of the mind
resulting in Samādhi (Sānmèi 三昧). After development of Samādhi
the mind becomes purified of defilements, resulting in calm
tranquility and luminosity. Once a strong concentration has become
achieved, the mind can see into the ultimate nature of reality and
eventually obtain release from suffering (enlightenment).
Buddhist sutras mention that Samādhi practitioners may develop
extraordinary and even supernormal powers and list several that the
Buddha developed, however warn that these should not be allowed
to distract the practitioner from the larger goal of complete freedom
from suffering.
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Watching movies or reading books about the Shàolín Monastery, or
Shàolín Kung Fu in general one gets the impression that it’s mostly a
life full of innocent playfulness or martial heroism. In fact, now and
historically, the life of a Chán Buddhist monk – Shàolín or otherwise
- revolves around meditation. Abbot Shi Yong Xin’s book reinforces
this assertion strongly.
“Meditation is the focal point of the daily life of a
Shaolin monk and monastic members are able to
transcend life and death only through meditation,
which is the foundation of Shaolin’s culture. Other
forms of cultural expression perfected with
meditation include, Wushu, medicine, calligraphy,
architecture and sculpture.”
Abbot Shi Yongxin (2013) P. 141
He goes on to say that the ideal state of Shàolín Kung Fu is the
attainment of “immutable mind,” raising the question, “what exactly
is immutable mind?”
“Immutable mind-corpus, or mind-nature, (Xīnxìng
心性) is the self-existing fundamental pure mind,
the all, the Tathāgata-garbha, (or 如 來 藏 心 ).
Another definition states that mind and nature are
the same when there is awareness (wù 悟 ) and
understanding, but differ when in illusion (mí迷);
and further, in reply to the statement that the
Buddha-nature is eternal but the mind not eternal, it
is said, the nature is like water, the mind like ice,
illusion turns nature to mental ice form, awakening
melts it back to its proper nature.”
Soothhill, W.E. & Hodous, L. (2003) A Dictionary
of Chinese Buddhist Terms (P. 150)
One of the more arduous challenges for Chán monks is the
longstanding Chán Qī, or Chán Seven, engaging in seven days of
retreat.
The Shàolín Chán Qi is a series of seven back to back Chán Qi
sessions lasting 49 days, called - Dà Chán Qī - mainly done in
winter.

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Not many outsiders know about this practice as canonical rules
stipulate that monks remain in a state of austere practice behind
closed doors and undisturbed in the Meditation Hall.
Not every monk can even enter the meditation hall, not to mention
participate in Dà Chán Qī. The participant must have reached a
certain level in meditation and be physically fit and strong. They
must be able to sit comfortably for prolonged periods of time with
crossed legs and must understand the rules of the Meditation Hall.
There are many rules, over a thousand in fact. For example, talking
is not permitted and everyone must act according to instructions and
follow the rituals precisely. Everyone who enters the Meditation
Hall, also called the “Great Realization Hall” has a different vow but
must have the goal to completely shed their old self and be re-born
in the 49 days of Dà Chán Qī.” Monks are disciplined if they doze
off, sleep, shake or turn their heads, scratch or mumble. Those who
breach the rules are reprimanded by the incense staff. There are also
group leaders who talk to the monks and offer advice for their
individual progress in meditation.
For the entire 49 days the monks contemplate the same “Huàtóu.”
During the Dà Chán Qī, monks wake up at 4:30 am and rest at 11:45
pm, taking a break from 3:00 pm to 5:00 pm. For the first 35 days
the monks are not allowed to wash their face, shave or bathe. The
monks cannot take a nap in the Meditation Hall and there are
specific times when the monks can use the bathroom.
Essentially, they sit in meditation for the duration of burning 12
incense sticks, then walk for the same duration which results in an
estimated distance of 35 kilometers per day while meditating on their
Huàtóu. The rules and schedule of the meditation hall are quite
strict.
Again, to quote Abbot Shi Yong Xin:
“Through Dà Chán Qī, the monks undergo a major
change in their inborn qualities and state of mind.
The sense of “omnipotence” and transcendent joy
that they experience cannot be described with
words.”

66
Comparison of Songshan Shàolín Temple and North Shàolín
Temple
Little has been said publicly regarding the plans for North Shàolín
upon completion. As of this writing (Summer 2014) two of five main
halls have been built: Sutra Hall and the Buddha Hall. The next
building planned to be built will be the Monk’s quarters, designed to
house around 100 monks. Completion date for the entire temple
complex has been estimated by construction crew chiefs as around
2016 or 2017.
Conversations with Shi Yan Pei, acting head of the small contingent
of Shàolín monks currently living adjacent to the construction site
suggest that North Shàolín will be even more focused on Buddhism
than Songshan Shàolín has been in the past, but closer to that which
is evolving now, and there will be less commercialism in the area
around the Monastery grounds. This latter assertion will be assisted
by the fact that North Shaolin Monastery is in a much more rural
area than the headquarter monastery which is adjacent to Dengfeng
city – a major metropolitan area.
2020 Update – According to Shi Yan Wan, on-site construction
executive manager at North Shaolin, due to expanded design plans
the current estimated date of construction completion is in 2025.

Giving and Equanimity

Dana (Bùshī 布施) and Upekkha (Ānzhīruòsù 安之若素 )
In Chapter 19 of his book Abbot Shi Yong Xin defines “Dana” as
giving, a means to eliminate greed and uses the encounter between
Emperor Wu and Bodhidharma as an example of someone who puts
accomplishments in the material world before cultivation of the
perfection of self and cultivating the liberation of sentient beings.
Upekkha he defines as equanimity, one of the four Immeasurables:
Loving-kindness, compassion, empathetic joy and equanimity. He
went on say that Upekha and Dana are closely linked and unified.
Historically the Shàolín Temples and most or all Buddhist temples in
general helped the poor and needy in good times and bad. As the
proud inheritor of Shàolín’s fine tradition, Abbot Shi Yong Xin is
extending that tradition in a number of different areas.

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 - In 1988 Shaolin Temple Kung Fu Monks Team was
founded to assist in promoting traditional Shàolín culture.
- In 1993, Shaolin Charity and Welfare Fund was
established with a mission to relieve people from poverty.
- In 1995, the Shaolin Publishing House was established and
published the quarterly journal “Chan Development,”
“Collection of Shaolin Kung Fu,” “Medical of Shaolin
Kung Fu,” and “Collections of the International Chan
Cultural conference” designed to promote Chán culture.
- In 2004, the Shaolin “Ciyou” House (orphanage) was
opened to support the “Thousand Orphan & Light
Opening” project they initiated in 2003.
- In 2008 they sent a monk medical team to the Wenchuan
Earthquake zone and donated more than 100 million Yuan
to help relief projects there.
- Following the 2010 Yushu earthquake they donated some
230,000 Yuan for relief.
The above are just some of the more high-profile charitable efforts
made by the Shàolín temple, but does not include the thousands of
smaller more personal efforts made by monks and other members of
the Shàolín family in helping people both materially and spiritually
worldwide.
“I feel India’s Buddhism is not entirely the same as
China’s Buddhism. Indian Buddhism emphasizes
traditional meditation and many monks have
exceptional achievements in mediation even
attaining the state of perfection.
There were many Chinese Buddhists who practiced
meditation in the time before Chan Buddhism was
founded in China. An example was Gao Shi-An,
who spread the teachings of Chán and translated
many Buddhist cannons.
However, after Bodhidharma came to China, the
approach to meditation underwent a profound yet
harmonious transformation. Meditation no longer
followed the Indian meditative approach whereby a
practitioner would stay away from the world,

68
 engage in asceticism and focus on the pursuit of
deep contemplation and meditation.
Instead, the practice of dharma and meditation are
integrated into all aspects of everyday life, whereby
meditation is not separated from eating and sleeping
or daily living and one could engage in
contemplative meditation in everything that he does
and realize awakening at any moment. Just as the
saying goes, ‘walking is Chan, sitting is Chan, abide
in a state of mindfulness when talking, when silent
when moving or when staying still.’”
Abbot Shi Yongxin (2013) P. 193-194

Buddhism and Other Religions

Background
In 1971 John Lennon first released his visionary magnum opus,
“Imagine.” The song encourages people to imagine a world at peace,
not divided by nationalism, religion and material possessions.
Naturally, he was murdered as have so many of the world’s greatest
teachers of peace.
The world’s population exceeded seven billion on March 12, 2012
and increasing population has resulted in increasing competition for
resources which are perceived to be in limited supply. The ridiculous
thing is the sun is the primary energy source for earth and as a
resource it appears virtually unlimited.
Simultaneously, humanities killing power has increased
logarithmically. All life on earth (except perhaps for some frozen
cockroaches floating in the stratosphere) can be extinguished in a
matter of hours using thermonuclear, biological and chemical
weapons.
Clearly vastly greater cooperation between religions is desperately
needed to promote peace. Buddhists can and should help play a
major role in making that happen.

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Is Chán Buddhism a religion?
Buddhism is about the path to “Enlightenment,” (开悟 Kāi wù) and
“Chán” means “meditation.”
Certainly, anyone can become “enlightened,” that is, truly in touch
with reality without egoist biases, and the baggage of individual’s
semi-random experiences in life funneled by language, culture, and
global trends. Unenlightened people are trapped by materialism and
lead more animalistic lives driven solely by base selfish desires.
There can be and are, more and less enlightened Hindu, Jewish,
Christian and Muslim peoples. Likewise, there can be and have been
very enlightened Hindu, Jewish, Christian and Muslim people.
Buddhism is totally unique as a religion in that there is no
affirmation or denial of any God; it is simply a methodology for
attaining enlightenment in some ways the same as medicine is a
methodology for curing disease and attaining health.
Some people believe that one can be a Jewish, Christian or Muslim
Buddhist, just the same as one can be a Jewish, Christian or Muslim
scientist or artist. No “faith” in an unseen God is required in
Buddhism, but as with the other major religions of the world, an
effort to free oneself of selfish, base animal level desires is required.
Like Buddhism, the three major monotheistic religions generally
assert that what is not forbidden is permitted and thus religious
scholars of all major religions should in theory claim no “divine
right” to forbid the practice of meditation (Chán Buddhism) to its
followers.
The Buddha referred to “Buddhism” as Dharma-Vinaya — “the
doctrine and discipline.” In Buddhism Dharma means cosmic law
and order, something that physicists, astronomers, biologists,
psychologists, and anthropologists try to define.
Newton’s Laws for example are not forbidden by any religion and
neither should Dharma be forbidden. Dharma means essential
quality of the cosmos or one’s own nature, virtue, and law and in
traditional Buddhist practice is used to promote equality and
harmony among people, e.g. altruism.

70
Most rational people view this as a complement to other religious
philosophies rather than a contradiction or denial of their beliefs.
And, Chinese Chán Buddhism is more “secular” (practical) in its
philosophy and practice than traditional Hinayana and Mahayana
Buddhism which are more scripturally bound.
It is safe to say that Chán Buddhism is absolutely unique and cannot
be classified simply. It is about a direct intuitive path to a greater
awakening to reality, what some call “enlightenment.”
Over the centuries some people have confused and mixed the
religious. Some people have accidentally inherited odd mixes;
syncretic amalgams of different religions yet believe they are
practicing this religion or that. No Buddha ever said or suggested in
any Sutra I have read: “Worship me,” or anything like it. That is
“leak” from other religions into Buddhist practice.
Certainly, many people bow before statues of Buddha, but in East
Asia (but not China) people bow to each other and it is not a form of
worship, but rather simply a show of respect. Great respect in
English is called “reverence,” in which case the Buddha is worthy of
reverence as Buddhism is definitely one of the great religions.
People of all great religions should agree that respect between
humans and for clean ethically minded ideals is a good thing.
Is Buddhism a religion? For many people it is and for others it is not.
Is Chán Buddhism a religion? This is a ridiculous question not worth
answering as Chán (in particular and potentially all forms of
Buddhism) transcends dichotomist categories.

Judaism and Buddhism

A Jewish Buddhist – also sometimes called a Jubu – is a person with
a Jewish background who practices forms of Buddhist meditation
and spirituality. The term “Jubu” was first widely introduced by the
book The Jew in the Lotus (1994) by Rodger Kamenetz.
Another Jewish writer, David M. Bader has written a couple of
books finding common traditions and goals within Buddhism and
Judaism.

71
These are humorous and enlightening books well worth reading.
That’s Funny, You don’t look Buddhist by Sylvia Boorstein
and Dharma Punx by Noah Levine are both Jewish Buddhist
crossovers, entertaining, and highly rated as well.

Catholicism and Buddhism

Pope John Paul II built some walls between Catholicism and
Buddhism in his 1994 book Crossing the Threshold of Hope clearly
rejecting any notion that the two are of like purpose and insisting
that Buddhist principles are to be gravely cautioned against.
The current Pope Francis appears vastly more “enlightened” and
appears to follow the liberal reform policies of Jesus of Nazareth far
closer than any pope since Peter.
Regardless as to shifting policies at the top of the Catholic church,
some Catholic priests and nuns have become recognized as Zen
Buddhist masters - while maintaining Catholic vows. For example,
Robert Kennedy, S.J. Roshi is a Jesuit priest and Zen teacher in the
White Plum lineage who is also the author of Zen Spirit, Christian
Spirit: The Place of Zen in Christian Life. Another
Christian/Buddhist mix was written Paul Knitter, Without Buddha I
could not be Christian.

Islam and Buddhism

The book titled Common Ground between Islam and Buddhism by
Reza Shah Kazemi, includes an introduction by several famous
people including His Royal Highness Prince Ghazi bin Mohammad
of Jordan and Professor Mohammad Hashim Kamali, and shows
numerous overlaps and parallels between these two great religions
and spiritual philosophies. In regards to the Diamond Heart Sutra,
Kazemi wrote: “These images are aimed at inducing a state of mind
and being, which is referred to simply in terms of two imperatives:
‘detachment from appearances’ and ‘abiding in real truth.’ To be
detached from what appears is practically tantamount to realization
of what never disappears, that which eternally transcends the realm
of appearances, ‘the real truth.’ Thus shall ye think of all this
fleeting world: A star at dawn, a bubble in the stream; A flash of
lightning in a summer cloud, a flickering lamp, a phantom and a
dream.”

72
“This might be compared to such verses of the Qur'an as the
following: Know that the life of the world is only play, and idle talk,
and pomp, and boasting between you, and rivalry in wealth and
children; as the likeness of vegetation after rain, whose growth is
pleasing to the farmer, but afterwards it dries up and you see it
turning yellow, then it becomes straw... (57:20).”
It is believed in Islam (by some) there were around 500-600 prophets
of God...while the total number of divinely inspired “Messengers”
reach around 124,000 though only 25 Prophets of God are
mentioned in the Quran. All prophets were messengers...but all
messengers were not necessarily prophets depending on whose
interpretation of the Hadith one wants to believe. Thus, Buddha may
have been a Messenger, even within the rather strict interpretations
of Islam. But to absolutely assert that he was or was not a Messenger
would be forbidden (Haram) in Islam.
Some assert Islamic Sufism is influenced by some Buddhist
practices. All of people’s beliefs are influenced by everything they
learn and the wise are tolerant of broad knowledge and wisdom.

Hinduism and Buddhism

Hinduism is usually considered to be the third largest religion in the
world with some 1.3 billion followers. It is possibly the oldest world
religion in existence, though Jewish and Muslim people also claim
this title. Hinduism and Buddhism share many cultural and historic
commonalities but there are also many great differences. Hinduism
is a polytheistic religion whereas Buddhism is fundamentally
atheistic, though not specifically affirming or denying the existence
of God(s) (much in the same way as physics, math, etc.) Many
Hindus and Buddhists revere and practice Yoga. A variety of
syncretic Hindu/Buddhist philosophies have evolved over the past
2,500 years. Historically Buddhism can be thought of as a branch of
Hinduism.

Conclusions on Buddhism and Other Religions

Chán Buddhism is a form of Mahayana Buddhism which asserts that
enlightenment can be attained through meditation and intuition alone
rather than through faith and devotion and is thus not at least in
theory in conflict with other major religions. Buddhist philosophy
addresses the cause of suffering and the road to enlightenment which
73
can be experienced by anyone regardless of race, religion or
nationality. Many consider Buddhism to be the first major school of
psychology with its emphasis on the cessation of suffering and goal
of transcendence. There are many fascinating parallels between
Buddhist philosophy and different branches of psychology,
especially cognitive and humanist (non-dualistic) branches,
phenomenological psychology (particularly in the Abhidhamma),
and clinical utility (mindfulness). Scientific research on the health
benefits of meditation number in the thousands.
Within each of the major religious denominations there is a divide
between liberal and conservatives, and in general the liberals tend to
be more open minded, whereas conservatives tend to reject anything
not precisely defined within the strictest interpretations of their own
religion. Such dichotomies are natural in any large group, and from a
Buddhist viewpoint should be tolerated and then transcended. In
some ways however, Buddhism might be considered the most
“conservative” of all the great religions in that eating any kind of
meat is forbidden. Life – all sentient life at least – is so sacred in
Buddhism care must be made to not even step on a worm or ant.
Simultaneously, Buddhism is also the most liberal in that there are
no penalties for believing or not believing (as compared to the three
major monotheistic religions). In Buddhism one collects karma and
merit, irrespective of one’s philosophy, religious or otherwise.
The core of most religions teaches people to: “Be good, be clean, be
kind and help the needy,” in addition to: “The good will be rewarded
and the bad will be punished.” Certainly, wars can be fought over the
exact workings and wordings of these teachings, but these
commonalities remain.
One doesn’t have to abolish religions to create a more peaceful
world (as John Lennon seemed to suggest), and Buddhism does offer
a kind of neutral middle ground – a potential safe bridge between
various cultures, religions, philosophies, arts, sciences and ways of
life.

74
“If the rulers sincerely desire the empire to be
wealthy and dislike having poverty, desiring to have
it orderly and dislike having it chaotic, they should
bring about universal love and mutual aid.”
Mozi
~~~
“A man is not called wise because he talks and talks
again; but if he is peaceful, loving and fearless then
he is in truth called wise.”
Gautama Buddha, The Dhammapada: The Sayings
of the Buddha
~~~
“Three beliefs in Buddhism (三想 Sān xiǎng): The
three evil thoughts are: desire, hate, malevolence;
the three good thoughts are thoughts of (love to)
enemies, the same to family and friends, the same to
those who are neither enemies nor friends, i.e. to
all.”
Gautama Buddha, Dhammapada: The Sayings of the
Buddha
~~~
“Still your mind in me, still yourself in me, and
without a doubt you shall be united with me, Lord
of Love, dwelling in your heart.”
Bhagavad Gita (Sacred book of the Hindus)
~~~
“Thou shalt not avenge, nor bear any grudge against
the children of thy people, but thou shalt love thy
neighbor as thyself: I am the Lord.”
Hebrew Bible Lev. 19:18

75
 ~~~
“Whoever fails to love does not know God, because
God is love.”
Christian New Testament Bible, John, 4:8
~~~
“And do good; indeed, Allah loves the doers of
good.”
Quran 2:195
~~~
“ To each of you We prescribed a law and a
method. Had Allah willed, He would have made
you one nation [united in religion], but [He
intended] to test you in what He has given you; so
race to [all that is] good. To Allah is your return all
together, and He will [then] inform you concerning
that over which you used to differ.”
Quran 5:48

Chán Buddhism and fighting skills

Chán is meditation. Meditation is not this or that as these are the
benchmarks of dichotomous thinking we first learn as infants and in
very early childhood. As we “develop” we learn to separate
ourselves from others more and more and shatter that harmony of
oneness that permeates the universe.
The Shàolín temples were the nurturing centers where the
harmonization of mind, body and the environment first re-occurred
bringing humanity back to humanity, cutting through the “culture”
and “civilization” that divided us. Gōng‘àn, (legal case) is a very apt
metaphor for the testing of enlightenment, as the needs of
individuals and society are fluid and absolutely unique to each
situation.

76
Kung Fu (Gōngfu 功夫) is a lot more than kicks or punches. Kung
Fu really means art, skill or discipline, depending on the situation.
An attorney arguing brilliantly in the Supreme Court is using Kung
Fu, just the same as a poet reflects the shimmering heat waves on a
steamy summer day or frog jumping sounds in a small pond with
words. There is immediacy, purity of purpose and clarity in the
movements of a Kung Fu master that is instantly recognizable. There
is no wasted movement (words or colors) in Kung Fu; the art flows
effortlessly yet has tremendous irresistible power. Conscious thought
is transcended and the artist is only a tool of greater forces in the
universe expressing themselves. Meditation is the crucible, the rich
fertile earth, the empty circle wherein creation is birthed. Without it
there is no art, no Kung Fu, no harmony of forces.
But Shàolín Kung Fu is more than oneness or perfection of fighting
skills. Babies, psychotics, drug addicts and morons can be
experience “oneness” and cruel evil people can have masterful
fighting skills. Shàolín Chán Buddhism is unique even among other
Buddhist schools because it perfected these arts within the context of
a moral framework that protects life not only by non-action
(meditation, being vegetarian, etc.) by also by fighting and
sometimes dying to protect life, the community and nation. This
moral purpose, centered in meditation and harnessed by an absolute
commitment to the protection of life adds a depth of commitment
and purpose not found elsewhere in human experience.
Practice of meditation can have a peculiar effect on the perception of
time. During meditation time becomes more fluid. One can observe
how the perception of time can speed or slow depending on internal
mental activity (perception and cognitive flow). One second can last
an eternity, or hours can flash by in an instant. The speed of the
flickering of images through our minds is conditioned in us from
birth and entirely unconscious but in meditation we can learn to
become aware of our mind’s activity and harmonize it to the ongoing
needs in and of our environment.
During fighting times seems to slow because of hyper acceleration of
the mind and body.

77
During fighting the entire organism becomes focused; both
concentration (one pointed – right hemisphere of the brain) and
awareness (everything at once – left hemisphere of the brain) are
perfectly integrated and enhanced (a gestalt function). The “whole is
greater than the sum of its parts.” Mental focus – concentration is
perfect with awareness expanded not only to the relationship
between fighters but also their relationship to the environment and
useful potential tools in the environment that can be helpful in
achieving the artists’ goal, whether it is a fighter, painter or someone
arranging flowers.
For a fighter, past present and future merge as he utilizes ongoing
learning of the opponent’s strengths and weaknesses which is
integrated into predictions regarding the probability of their attacks
and reactions to any particular attack or defense – without
“thinking.” Openings, weaknesses and their intentions become
obvious. This is all processed unconsciously in the most ancient
parts of the midbrain.
Chán meditation opens what doors are needed to enhance the
harmonization needed for the artist to optimally express their art,
whatever it may be, within the context of a moral framework
illuminated by the masters who have gone before us. Time is not a
“hallway” but an n-dimensional horizon – a blank canvass upon
which we can paint a better, more peaceful and harmonious future
for everyone.
True masters do not seek power and work hard to avoid the powerful
and complications that go with the material world if for no other
reason than the old immutable rule that power corrupts and absolute
power corrupts absolutely. Masters are perfectly happy to cultivate
their own enlightenment until they experience the great awakening (
成佛 Chéngfóin Chinese, Satori in Japanese), and at that point many
of the masters then help others upon their own path to
enlightenment.
For those of who don’t have to fight to survive or protect their
communities with martial endeavor the applications of meditation
are still omnipresent.

78
Meditation has been demonstrated to have positive effects on
everything from high blood pressure to problem solving skills,
Olympic performance, improving sleep and attaining joyfulness.
(For more on this subject see The Physical and Psychological Effects
of Meditation: A Review of Contemporary Research, by Michael
Murphy, Steven Donovan, and Eugene Taylor.)

Chapter Conclusions
The foregoing should demonstrate that Chán (meditation) Buddhism
is at the foundation of the Shàolín Monastery and Shàolín Kung Fu
and is a philosophy unique in the world. Whereas most religions rely
on rigid dogmas to perpetuate faith, Chán Buddhism in China has
been and remains fluid to meet the ever-changing needs of
individuals seeking enlightenment within the context of the
teachings of the masters and ongoing needs of communities, the
nation, world and cosmos and without. Chán Buddhism (meditation)
speaks honestly and directly to the heart and mind bringing us to
higher levels of awareness, freeing us from the chains of
associations, fears and “overthinking” that inhibit and dull our
perceptions (and fighting skills).
On the back-cover Shi Yong Xin’s book “Temple in My Heart” it
states:
“As the successor of the Shaolin culture, my
mission is to work tirelessly to perpetuate what our
predecessors had left us and to pass on the Chinese
Chán lineage from one generation to another. On
this matter I admit that I am a staunch conservative
because our tradition contains wisdom that can
creatively respond to the realistic problems of
individuals, society and nature.”
Abbot Shi Yongxin (2013)
Ultimately the truth of Chán Buddhism is infinitely greater than any
words can describe. The greatest truths are wordless:

79
 “Words are not known in all the Buddha-lands;
words Mahāmati, are an artificial creation.”
Suzuki, D.T. (Trans. 1931) Lankavatara Sutra
(Bodhidharma’s chosen sutra)
Interestingly this concept is reflected in the first sentences of
the Dao (Tao). Below are a few translations of the first
sentences:
(Line 1) The Tao that can be described in words is
not the true Tao. The Name that can be named is not
the true Name. (Marby Trans.) Line 2: The
Nameless is the origin of Heaven and Earth; The
Named is the mother of all things. (Chan Trans.)
(For an interesting collection of 23 translations of Dao De
Jing (Tao Te Ching) in English, see: taopage.org)
“Xuefeng asked, ‘As for the style of our school that
has been handed down from the past, how do you
show it to people?’ [Deshan] said, ‘My teaching has
no words or phrases. Truly there is not a single
dharma to give to people.’
Sasaki, R.F. (2009 c) The Record of Linji, P. 237
But in the end, “words” and “wordless” are just another
dichotomy. Let ‘em go.
Author’s Note: I am no master or guru, simply a researcher
and writer. Please refer to the references below that were
used in this Chapter for a much more complete reflection of
the essence of Chán. Links to many of the most important
Buddhist Sutras are provided.

References
Asian Tribune (2007) Perera, Janaka. Buddhism fastest growing
religion in West, Downloaded from:
http://www.asiantribune.com/?q=node/10418 Feb, 2014 (No longer
active link)
Boorstein, Sylvia (2010) That’s Funny, You don’t look Buddhist,
HarperCollins, NY

80
Broughton, Jeffrey L. (1999) The Bodhidharma Anthology: The
Earliest Records of Zen, Published by Berkeley, University of
California Press
Bodhidharma.eu (Date not specified) Encounter with Emperor,
Downloaded from http://bodhidharma.eu/index.php/16-fp-rnp/35-
encounter-with-emperor-encounter-with-emperor Feb. 7, 2014 (No
longer an active link)
Canzonieri, Salvatore (1998) History of Chinese Martial Arts: Jin
Dynasty to the Period of Disunity, Han Wei Wushu 3 (9) February–
March
Draeger, D. & Smith, R.W. (1969) Comprehensive Asian Fighting
Arts, Kodansha USA, p. 15. ISBN 978-0-87011-436-6.
Eder, Matthias (1973) Chinese Religion, published in Asian Folklore
Studies – Monograph No. 6. Downloaded from http://nirc.nanzan-
u.ac.jp/en/ Feb. 7, 2014
Foulk, T. Griffith (1995) History of the Soto Zen School,
Downloaded from:
http://www.thezensite.com/ZenEssays/DogenStudies/History_Soto_
Zen_School.html Feb. 7, 2014

Furth, Charlotte, Zeitlin, Judith, T. & Hsung (Ed.)

(2007) Thinking with Cases, Specialist knowledge in
Chinese Cultural History, University of Hawaii Press,
Honolulu, contains: How to think with Chinese
Gong’an, by Robert H. Sharf
Hunn, Richard, “Zuo-Chan-Yi - 坐禅仪 The Ch’an School’s Correct
Method for the Practice of Seated Meditation, downloaded from:
http://wenshuchan-online.weebly.com, Oct. 21, 2013
Justenhoven, Heinz-Gerhard & Barbieri, W.A. Jr. (Eds.) (2012)
From a Just War to Modern Peace Ethics, Published by Hubers &
Co. GmbH & Co. KG, Gottingen, Germany ISBN 978-3-11-
029177-3
Kamenetz, Rodger (1994) The Jew in the Lotus, Published by
Harper, San Francisco, CA
Kazemi, Reza Shah (2010) Common Ground between Islam and
Buddhism, Published by Fons Vitae, Louisville, KY

81
Kelly, Jeffrey J. (1994) Amazing Stories from the Shaolin
Temple, Black Belt Magazine, April
Kosuta, Matthew Ph.D. The Buddha and the Four-Limbed
Army: The Military in the Pali Canon, Downloaded from
http://www.urbandharma.org/udharma6/militarycanon.html Feb. 7,
2014
Kulananda (1997) Western Buddhism: New insights into the West’s
fastest growing religion published by Harper Collins, NY
Levine, Noah (2004) Dharma Punx, Published by Barnes & Noble,
NY
Lim, Benjamin K. & Blanchard, B. (2013) Xi Jinping hopes
traditional faiths can fill moral void in China, Reuters, September
30. Downloaded from: http://news.yahoo.com/xi-jinping-hopes-
traditional-faiths-fill-moral-void-210505846.html Feb. 7, 2014
Murphy, Michael, Donovan, Steven, and Taylor Eugene, (1997) The
Physical and Psychological Effects of Meditation: A Review of
Contemporary Research, Institute of Noetic Sciences (Publ.) June.
Pope John Paul II, Crossing the Threshold of Hope, Knoph
Doubleday Publishing Group, NY, ISBN: 978-0-679-76561-5
Red Pine, ed. (1989), The Zen Teaching of Bodhidharma: A
Bilingual Edition, New York: North Point Press. Downloaded from:
http://www.factualworld.com/article/Bodhidharma#cite_note-25
Nov. 8, 2013
Ryuchi, Matsuda 松田隆智 (1986) Zhōngguó wǔshù shǐlüè 中國武
術史略 (in Chinese). Taipei 臺北: Danqing tushu
Sasaki, R.F. (2009 a) The Record of Linji, University of Hawaii
Press, P. 264, 265
Sasaki, R.F. (2009 b) The Record of Linji, University of Hawaii
Press, P. 419-420
Sasaki, R.F. (2009 c) The Record of Linji, University of
Hawaii Press P. 237
Sen, Tansen (2006) The Travel Records of Chinese Pilgrims Faxian,
Xuanzang, and Yijing, Education about Asia, Vol. 11, Number 3,
Winter 2006, Downloaded from:

82
 http://afe.easia.columbia.edu/special/travel_records.pdf, November
9, 2013. Links to translations of specific travel records can be found
in his references, e.g. A Record of Buddhistic Kingdoms – Being an
Account by the Chinese Monk Fa-Hsien of his Travels in India and
Ceylon (AD 399-414) in Search of the Buddhist Books of Discipline,
Translated and annotated by James Legge:
http://onlinebooks.library.upenn.edu/webbin/gutbook/lookup?num=2
124

Shahar, Meir, (2008) The Shaolin Monastery History, Religion, and

the Chinese Martial Arts, University of Hawaii Press. An earlier
version was published in the “Journal of Asiatic Studies,” Vol. 61,
No. 2 (Dec., 2001), pp. 359-413 and can be downloaded from:
http://www.jstor.org/stable/3558572
Sharf, R. H. (2005) Ritual, chapter in Critical Terms for the Study of
Buddhism, edited by Donald. S. Lopez Jr. University of Chicago
Press, P. 245 Downloaded from:
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&lpg=PT268&dq=Rushi+and+entering+the+Abbot's+chamber+Cha
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6k4SBGQvLkKc&hl=en&sa=X&ei=UwpdUpqMOIqtiAfqpoCoDw
&ved=0CCgQ6AEwAA#v=onepage&q=Rushi%20and%20entering
%20the%20Abbot's%20chamber%20Chan%20ritual&f=false Feb. 7,
2014
Sharf, R. H. (2007) How to Think with Chan Gong’an, published in
Thinking with Cases – Specialist Knowledge in Chinese Cultural
History, published in Furth, C., Zeitlin J.T. & Hsiung, P.C. (Eds.)
University of Hawaii Press, Honolulu
Shi, Yong Xin (2013) Shaolin – Temple in my Heart, China
Intercontinental Press, Beijing
The Soka Gakkai Dictionary of Buddhism, Downloaded from
http://www.sgilibrary.org/search_dict.php?id=919 Feb. 7, 2014
(Link not active July 2020)
Soothhill, W.E. & Hodous, L. (2003) A Dictionary of Chinese
Buddhist Terms, Downloaded from:

83
http://mahajana.net/texts/kopia_lokalna/soothill-
hodous.html#Hodous-preface Feb. 7, 2014 (Note: This dictionary
was started in the 1800s, was first completed in the 1930s and
subsequent versions were edited by many people including D.T.
Suzuki)
Suzuki, D.T. (1931) Lankavatara Sutra Downloaded from
http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm Feb. 7, 2014
Tang Fan Sheng, (Tang Hao) (2008) Shaolin Wudang Zhi, Published
by Plum Publications, Santa Cruz, CA, USA
Tang Hao 唐豪 (2008) Shaolin Wudang Kao Tai Ji Quan Yu Nei Jia
Quan (Chinese). Published by Shanxi Ke Xue Ji Shu Chu Ban She,
ISBN: 978-7-53772975-8
www.taopage.org Tao Te Ching, Online Collection of 23 translations
of the Dao de Jing
usashaolintemple.org, Downloaded from:
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ceremony/#.U3BBd4GSySo May 8, 2014
Wang, Guangxi (2010) Chinese Kung Fu, Masters, Schools and
Combats, China International Press, Beijing
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Chang, Chung-yuan (1971) Original Teachings of Chán Buddhism
Vintage Books, New York (Useful translations from the
Transmission of the Lamp)
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84
Hsu Yun (1996) Master Hsu Yun's Discourses and Dharma Words,
Translated and Edited by Lu K’uan Yu, Published by Buddha
Educational Foundation in Taiwan” Downloaded from
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Xuedou Zhongxian, Odes to a Classic Hundred Standards, (頌 古 百
則). Note: These 100 Selected Koans with Xuedou’s attached verses
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85
 Chapter 2 - History and Reincarnation of the True
North Shàolín Monastery

北少林寺的历史
Běi Shàolínsìde Lìshǐ
The premier mountain retreat in China for
those in search of the twin lures of
enlightenment and martial perfection and for
a long line of China’s most notable Emperors
before being destroyed and even lost to
memory is now being rebuilt bigger and more
beautiful than ever.

North Shàolín Monastery – Background Summary

The Chán (Zen) Buddhist North Shàolín Monastery currently being
reconstructed on Pan Mountain (Panshan) in Ji County (Jixian), 120
Km. north of Tianjin and 90 Km. east of Beijing in northeast China
is in the imperial heartland of China and thus was exposed to much
more direct mostly foreign aggression than the older headquarter
Songshan Shàolín which is located closer to central China. Panshan
(the location of the North Shàolín) has a strategic location in Jixian,
and Jixian in China due to its location as a critical mountain pass
from the sea inland, and from North to South not far inland from the
eastern coast.
Jixian County is only 28 kilometers south of the Huangyaguan Great
Wall (黄崖关 Huángyáguān – meaning Yellow Cliff Pass) located
at the summit of high mountain ridges.
With an unscalable precipice serving as a natural barrier in the east
and sheer cliff serving as a natural wall in the west, the
Huangyaguan Great Well possesses ferry and land passes,
battlements, watch tower strongholds and large-scale barracks which
collectively make this section of the Great Wall impregnable.

86
It has always been a hotly contested spot in military history.
According to historic records the Huangyaguan Great Wall was
initially built in Tianbao 7th Year of the North Qi Dynasty (557AD).
It was redesigned, tiled and overhauled by Qi Jiguan, the
Commander in Chief of Ji Town during the Ming Dynasty.
The North Shàolín Monastery, originally called “Faxing Temple”
was first built in the Wei Jin Dynasty (220 - 317 AD). It is the oldest
temple in the very large mostly rural Jixian area. According to the
official Shàolín Temple internet site it became part of the Shàolín
family under the auspices of Abbot Fuyu during the Mongolian rule
of the Yuan Dynasty about a thousand years after Faxing Temple
was first built, however that is a bit of an oversimplification.
In spite of its long noble history, ask most people in China where the
“North Shàolín Monastery” is and surprisingly they say “Zai
Songshan,“ (at Song Mountain, Songshan) in central China.
This suggests that the curious set of events leading to the destruction
of the North Shàolín Temple - from the anti-martial policies of the
Qing Dynasty (1644-1911) and 1928 rumors of the arrival of a
warlord bandit’s army, to May of 1942 during the 2nd Sino-Japanese
War when it was burned to the ground - effectively erased even the
memory of that glorious temple from the Chinese people.
This isn’t to say or suggest that the North Shàolín monks went out in
a blaze of glory fighting the Japanese at the Monastery, as that
clearly didn’t happen, though indeed Japanese Imperial Forces did
burn the Monastery down during a battle with resistance fighters,
some of whom may have been monks or former monks, however the
Monastery had been all but abandoned some years before for a
variety of reasons. Instead, Northern Shàolín Kung Fu disseminated
widely prior to the final destruction of the Monastery, especially in
the Beijing/Tianjin/Pingu areas specifically and Hebei Province in
general and thus a suicidal battle was avoided and maximum use of
their unique skills was used rather than obliterated along with the
monastery.

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Following the destruction of the North Shàolín Monastery few
remains existed of the original Monastery except for the foundations
of a few buildings and one lovely white 13-tiered ancient pagoda
from the early-mid Qing Dynasty which is currently in serious need
of repair i.e. crumbling foundations under it, bullet holes in it and
foliage growing on it. What wasn’t destroyed during the fighting was
later looted.

North Shaolin c. 1993 – Photo by Wei Min

At present, the ancient Northern Shàolín Monastery is being rebuilt.

North Shaolin in 2014

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Brief Review of Songshan Shàolín Martial History
“In fact, Shàolín Quan was the manifestation of the
wisdom of the monks of the temple, secular Wushu
masters and army generals and soldiers. Shaolin
Kung Fu originated from folk Kung Fu of the
Central Plains. According to archeological records,
the Kung Fu in the Central Plains developed at a
certain level during the Eastern (206 BD – AC 25)
and Western Han 25-220) Dynasties. The Qigong
also accumulated rich experiences. The monks of
the Shaolin Temple are mainly from the Central
Plains, so some monks had already learned Kung Fu
before entering the temple, and they taught each
other after entering the temple. The Shaolin Temple
always held the tradition of widely absorbing the
best Kung Fu Performances from the monasteries
and continued to improve upon them.”
Wang Guangzi (2010) P. 15

Yi Jin Jing and Shaolin Kung Fu

The classic “Shàolín legend” is that Bodhidharma laid the
foundation of Shàolín Kung Fu by introducing the “Muscle Change
Classic” (“Yi Jin Jing”) to the Shàolín Temple. Some modern
historians, including Tang Hao (2008) and Matsuda Ryuchi (1986)
refute this asserting that the oldest known available copy of the Yi
Jin Jing was published in 1827. Tang Hao wrote that the Yi Jin Jing
was “amateurish,” “not from the Shàolín” and “taking advantage of
the Shàolín name.” (Published in Shaolin Wudang Kao Taiji Quan
Yu Nei Jia Quan, P. 13-14)
Though Bodhidharma is revered as the first patriarch of Chán (Zen
Buddhism), there is no substantial evidence that he introduced
martial arts to the Shàolín. The Chinese martial arts Shuai Jiao (a
kind of wrestling similar to Judo in some ways) and Sun Bin Quan
(kicking/punching art that utilizes the full range of meta-strategies
from the “Art of War”) were well evolved centuries before the
establishment of the Shàolín Temple. The history of Chinese boxing
dates as far back as the Chou Dynasty (112 - 255 BC) (Draeger &
Smith 1969).

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Does this necessarily mean that Bodhidharma didn’t pass on a series
of stretches and strengthening exercises to the monks at the Shàolín
Monastery; one he may have learned in India and/or Central Asia
and/or developed on his own to help keep the monks refreshed and
wakeful during meditation?
Religions have historically always had secret traditions. For
example, in Jewish tradition it was against the law to write down the
oral laws given by God to Moses: “Torah she-be'al peh,” though
after the fall of Jerusalem (1st Century AD) they were recorded in
the Talmud (the “Learning”) and Midrashim (the “Interpretations”)
and can now be found in most libraries.
Some secrets however are revealed more slowly. Hebrew theology
was traditionally divided into three distinct parts. The first was
the law (Torah) the second was the soul of the law (Mishnah) and
the third was the soul of the soul of the law, the Kabbalah. The law
was taught to all the children of Israel. The Mishnah was revealed to
the Rabbis and teachers. But the Kabbalah was very cleverly
concealed and only the highest initiates among the Jewish people
were instructed in its secret mystic principles.
“Kabbalah” means “secret or hidden tradition,” the “unwritten law.”
However, these secret mysteries were written down and
disseminated widely in the 18th and 19th centuries, though different
versions have different levels of authenticity. No one however doubts
the extreme antiquity of their origin or their Jewish roots.
Just so, it is possible that Bodhidharma passed on or created a series
of stretching and strengthening exercises which were transmitted
through the ages in secret at the Shàolín Monastery, and then in the
1800s some renegade monk perhaps revealed them to a wandering
Taoist who “created” or more accurately revealed the so-called Yi
Jin Jing. Certainly, it could be a complete fraud; however, no one
can definitively conclude this. Thus, despite Yi Jin Jing’s
questionable authenticity, it may have some foundation in ancient
Shàolín tradition. Further research is required to definitively
substantiate or refute the true origins of Shàolín Kung Fu, however it
is a truism that some secrets of history are never fully revealed.

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Bodhidharma and Yoga
There is however, relatively good evidence that Bodhidharma may
have practiced and taught Yoga, which is also a series of stretching
and strengthening exercises, and a lot more.
Bodhidharma taught only one sutra, the Lankavatara Sutra, and that
sutra historically and philosophically draws upon the concepts and
doctrines of Yogacara and Tathagatagarbha traditions.
“Firstly, the Maitreya Belief has a profound
theoretical basis and a complete practicing system.
In the history of Buddhism, patriarchs and great
masters who devoutly believed in the Maitreya Pure
Land had committed themselves to the promotion of
the Yogacara School. They include Asanga
Bodhisattva, Vasubandhu Bodhisattva and
Abhidharma Master Shilabadra of India; Master
Xuanzang and Master Kuiji of China; Master Taixu
and Cihang Bodhisattva of modern China.”
Maitreya Belief: Destination of the Earthly Pure
Land: Speech presented at the Opening Ceremony of
the 2010 China Fanjingshan Buddhist Culture
Symposium. 8/29/2010
Maitreya may have been the actual founder of the Yogacara (mind-
only/non-dualistic/egoless) school which attaches great importance
to the religious practice of yoga as a means to attaining final
emancipation from the bondage of the material world. The stages of
yoga are systematically set forth in the doctrine and treatises
associated with this tradition.
Simply put, Bodhidharma’s favorite sutra, the only one he taught,
was the Lankavatara Sutra:
“In the beginning Dhyana Master Bodhidharma took
the four-roll Lankā Sūtra, handed it over to Huike,
and said: “When I examine the land of China, it is
clear that there is only this sutra. If you rely on it to
practice, you will be able to cross over the world.”
Broughton, Jeffrey L. (1999) The Bodhidharma
Anthology: The Earliest Records of Zen, Berkeley:
University of California Press
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 Manuscript of Lankavatara Sutra
The Lankavatara Sutra was the first of the Yogacara texts introduced
in China (5th century AD - during the lifetime of Bodhidharma) and
Yogacara religious practice emphasizes regular practice of yoga as a
means to attaining enlightenment. Thus, did Bodhidharma practice
and/or teach Yoga? It is certainly possible – even probable,
suggesting that one of the multitude of Shaolin Kung Fu’s roots may
be Yoga. Yoga is a very scientific system of stretching and
strengthening exercises used in combination with a variety of
breathing techniques, meditation, relaxation inductions and guided
visualization exercises in addition to being an advanced school of
enlightenment philosophy practiced by Buddhists in India, China
and Japan.

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According to Gene Ching, editor of Kung Fu Magazine: “Chan is
yoga. Chan comes from Dhyana which comes from yoga.”
(Correspondence dated 11/20/2014.)

Origin of Shaolin Kung Fu

It is definitely true that neither Bodhidharma nor the Shàolí n
“invented” martial arts in China. Warfare is ancient in the extreme
and martial arts play a key role in preparing for war. It is also
definitely true that Buddhism was the central theme of the Shàolín
Temples, and Chán Buddhism was founded in China by the Patriarch
Bodhidharma.
Songshan Shàolín’s history of military endeavor outside the
monastery is quite old too going back at least to the seventh century,
specifically warding off bandits and subsequent support for the
future Emperor Li Shimin’s (Emperor Taizong of Tang Dynasty)
campaign against the former Sui Dynasty General Wang Shichong
(620-621).
In his book “The Shaolin Monastery History, Religion, and the
Chinese Martial Arts,” Dr. Shahar critically examines the dates of
the origin of Shàolín Kung Fu, and notes that helping Prince Li
Shimin’s defense of the realm against Wang Shichong was not proof
or even very solid evidence that there was a “Shaolin Kung Fu” at
that time, as the Shàolín warriors that fought against Wang Shichong
might have been former soldiers. In an earlier article Dr. Shahar
wrote that, “Furthermore, the literature of the ensuing Song and
Yuan periods does not allude to Shaolin martial practice either.”
(Shahar, M. 2001, Harvard Journal of Asiatic Studies, Vol. 61, No.
2, Dec., P. 364)
However, Tang Hao in his classic book “Shaolin Wudang Kao”
relates a story as follows:
“Near the end of the Sui Dynasty things around the
Shaolin Monastery were in a mess. There were
thousands of thieves in the area. An old monk with a
staff kept thieves outside of the temple. The old
monks chose hundreds of young strong monks to
teach them the use of the staff. The Shaolin
Monastery got rid of the thieves.”

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 Tang Hao (2008) Shaolin Wudang Kao Taiji Quan Yu
Nei Jia Quan, published by Shanxi Kexue Jishu
Chuban She, P. 57, published posthumously
His reference was: Zi Zhen Ma Liang (1919) Zhong
Hua Xin Wu Shu – Gun Shu Ke (China’s New Wushu
– Staff Skill Science) Published by Shang Wu Yin Shu
Guan Yin Hang, Nov.
This suggests “regular martial training” was taking place at the end
of the Sui Dynasty (581–618), long before the Ming Dynasty (1368–
1644). This does not however suggest that ordained monks were
participating in military affairs, but rather defense of the monastery,
in a way similar to policing.
Please recall that monasteries were the centers of civilization in
ancient China serving as libraries, universities, hospitals, hotels for
Buddhist travelers, tea culture centers, shelters for the dispossessed,
and the moral backbone of often lawless lands. They definitely
always had a need for self-defense capabilities.
In Shaolin Wudang Zhi, (in which Tang Hao’s formal name Tang
Fan Sheng is used as author) there is a picture from the Ming
Dynasty of Shàolín Staff training that was copied from an earlier
Yuan Dynasty source. (P. 33) 2 In his book Shaolin Wudang Kao
Taiji Quan Yu Nei Jia Quan one can find the names of various staff
forms from the Yuan Dynasty.

2 Tan Hao (1897-1959) has a fascinating biography: From a poor family in Jiangsu he went
to Shanghai when he was 10 to find a job. His first Wushu master was in Shandong
however he traveled widely including Wudang, Songshan and Chen Village. The
Kuomintang persecuted him and he moved to Japan (1927) where he studied law and
politics as well as Judo and sabre fighting. In 1932 he was back in China studying law and
politics at Shanghai Political University. Before his death in 1959 he was a member of the
China Sports Communication Weiyuan Committee and was a Deputy of the People’s
Congress in Shanghai. The Wushu Association of China nominated him as Chief Secretary.
Most of his writings about martial arts were published in newspapers of the time. His
articles have been collected and published posthumously. He is considered to be the 20 th
Century pioneer of Chinese sports history.

94
 Brundage photo
During the Five Dynasties Period (907 - 960) Shaolin
Fuju invited 18 martial arts masters to help improve
Shaolin martial arts. Fuju absorbed the best martial
art techniques from others and compiled the Shaolin
Quan. During the Jin and Yuan dynasties (1115-
1234), Shaolin monk Jueyuan, Li Sou a famous
martial artist from Lanzhou and Bai Yufeng, a
famous martial artist from Louyang (entered the
temple and took the name Qiu Yue Chan) created
more than 70 Shaolin martial techniques. Shaolin
Kung Fu gradually developed from the Sui and Tang
dynasties to the Jin and Yuan dynasties.
Wang Guangxi (2010) Chinese Kung Fu – Masters,
Schools and Combats, P. 15

95
Though the Shàolín monks needed to protect themselves and their
community, and (presumably Sujia Dizi – lay disciples working for
the Shaolin Monastery) were invited to work in service to the
emperor many times in succeeding centuries, it was in the Ming
Dynasty (1368–1644) that military (lay disciple) monks attained
their greatest glory.
Even though the piracy war was their most famous, it
was not the only campaign in which Shaolin monks
took part. Beginning in the first decade of the
sixteenth century, Shaolin warriors were regularly
drafted to quell local unrest in North China. In 1511,
seventy monks lost their lives fighting Liu the Sixth
and Liu the Seventh, whose bandit armies swept
through Hebei and Henan.
In 1522-1523 Shaolin fighters battled the miner
turned bandit Wang Tang, who pillaged Shandong
and Henan, and in 1552 they participated in the
government offensive against the Henan outlaw Shi
Shangzhao.
“The monastery’s military support of the Ming
continued into the dynasty’s turbulent last years.
During the 1630s, Shaolin monks were repeatedly
enlisted to the doomed campaigns against the
swelling rebel armies that by 1644 were to topple the
dynasty.”
Shahar, M. (2008)
“During the Jiajing period of the Ming Dynasty (1522
- 1566), the Shaolin Temple sent more than 80 martial
monks to fight the Japanese pirates and defeated the
enemies.
In the 40th year of the Jiajing reign (1561) Ming
General Yu Dayou (1504 - 1580), who was reputed
for his anti-Japanese military service, went to teach
cudgel-fighting skills in the Shaolin Temple.
After this, Shaolin monks switched from cudgel
fighting to fist fighting, so fist fights could be
promoted to match cudgel fights. At the end of the

96
 Ming, Shaolin monk Hong Ji also learned outstanding
spear fighting skills from Liu Dechang.”
Wang Guangxi (2010) Chinese Kung Fu – Masters,
Schools and Combats, P. 15
It is worth noting here that in common Chinese Putonghua
(Mandarin) people often refer to lay disciple “Sujia Dizi,” (Wuseng
martial “monks” and/or Sengbing, military “monks”) as “monks,”
and consequently it’s easy enough to misinterpret exactly which
groups were engaged in policing and military affairs, however as
noted in Chapter 1, ordained monks are absolutely prohibited from
taking life, precluding their ordinary participation in military affairs.
None-the-less, they were certainly needed to train for example,
former soldiers that took “San Bao” (Three Treasures/Three Jewels)
making them Shaolin Lay Disciples, in the Monastery. Ordained
monks would probably not be prohibited from normal “policing” as
it isn’t really necessary to kill thieves, as in most cases a few good
whacks with a staff would suffice to send them off.
As reward for the Shàolín Temples’ support (via Sujia Dizi Lay
Disciple: Wuseng - martial “monks” and/or Sengbing - military
“monks”) of the Ming dynasty they were protected from numerous
purges by succeeding anti-Buddhist Emperors of which there were
many - who mostly favored the domestically brewed religions
Confucianism and to a (much) lesser extent Taoism.
By late Ming dynasty the role of military “monk” had grown to truly
epic proportions leading to criticism inspired by envy, corruption or
fear and possibly all three. This prejudice continued into the Qing
Dynasty, no doubt for similar reasons.
“In 1832, for example, a Dengfeng Country
magistrate issued a strict warning to the Shaolin
Monastery concerning the behavior of its subsidiary
shrine monks, whom he accused of not only dietary
transgression, but also of sexual offences. Shaolin-
affiliated monks, magistrate He Wei (fl.1830)
charged, engage in drinking, gambling and whoring.”
Shahar (2008) P. 48

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If this magistrate’s charges were true, it sounds more like some
ungentlemanly “Lay Disciples,” than ordained monks, emphasizing
again that in Chinese, Lay Disciples are frequently called: “monks.”
The monks were also accused of “colluding secretly and
collaborating in all sorts of evil.”
Interestingly, the October 14th 1307 arrest of the Templar knights in
France was accompanied by a long list of charges including
“secrecy,” which was only a precursor to the November 22nd 1307
Papal Edit ordering the arrest of all Templar knights across Europe
and seizure of their properties and assets.
This rather negative view of some Shaolin “monks” (Wuseng and/or
Sengbing) however was not the popular vision of the romanticized
“warrior monks” and the trend of increasing power of the Shàolín
increased through most of the Qing Dynasty in spite of the dynastic
leader’s escalating fears regarding that very same power.
“During the late Ming and early Qing era, Shaolin
Kung Fu absorbed the best features of many Northern
boxing schools, the cudgel fighting skills of Fujian
Province and spear-fighting skills of Sichuan
Province... At the same time, because Shaolin Kung
Fu became more famous, many boxing schools in
northern China also claimed themselves as part of the
Shaolin boxing family. In this way, the Shaolin
boxing family covered nearly all the Chinese martial
schools of northern regions. Shaolin Kung Fu became
the general term for Wushu in the Northern region.”
Wang Guangxi, (2010) Chinese Kung Fu – Masters,
Schools and Combats, P. 16-17

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Origin of the North Shàolín Monastery
The North Shàolín Monastery was founded and formally named
following the resolution of a 30-year conflict between Taoists and
Buddhists on Panshan. According to the official Shàolín Temple site:
“In 1245 Fuyu (1203-1275) was appointed by the first Emperor of
the Yuan Dynasty Kublai Khan as the abbot of (Songshan) Shàolín
Monastery before the former took the throne.” (Shaolin.org, “Fuyu”)
Fuyu’s good friend Yelu Chu Cai, also a Buddhist was reputed to be
Genghis Khan’s foremost warrior at that time. Fuyu had earned
extraordinary merit in a variety of ways, for example he was famous
for inviting martial artists from all over China to the Songshan
Shaolin Monastery to harmonize the best of their techniques into an
even wider and more effective Shaolin curriculum. Fuyu was given
permission by the Khan to open five other temples, one of which
was 70 years later to become the North Shaolin Monastery (Panshan
Zhi).

Thirty Year Buddhist/Taoist Conflict and Historical Records

In 1286 Taoists who reportedly had “great power” led by Zhang Zhi
Ge gradually started moving into many temples in the Panshan area
including Faxing Buddhist Temple, (later to become ‘North Shaolin
Monastery’). After staying for a while, they reported to their
Quanzhen Taoist masters how nice it was and then they completely
took over, (allegedly) smashed some Buddha statues, burned the
main hall, and destroyed the white pagoda tower, which they later
denied and instead blamed on the Buddhists. The Panshan Mayor at
that time however liked them and disregarded the accusations.
(Buddhist Website, 2009, Gao, W. 2009, Panshan Zhi – Qianlong
version)
The Quanzhen Taoists were popular because of their good
relationship with Genghis Khan, initiated when the Khan heard
about the teachings of Qiu Chuji and invited him to a discussion
which occurred between April 14th and May 12th 1222 in the Hindu
Kush Mountains in what is now Afghanistan.

99
Qiu urged the emperor to be less brutal in his conquests and
instructed him on the basic principles of cultivating health and
longevity. In the words of author Stephen Eskildsen in his 2004 book
“The Teachings and Practices of the Early Quanzhen Taoist
Masters,”
“As a result of this mission, Qiu is said to have saved many lives.”
Genghis Khan also decreed that all Taoist monks and nuns in his
domain were to operate under the authority of Qiu Chuji. (P. 17) As
word of these actions rippled out, the locals on Panshan and
elsewhere within the Mongol domain were favorably inclined toward
the Quanzhen Taoists.
Then the Taoists applied to the Jixian government for ownership of
the temples, which in turn applied to the Emperors mother. The
Empress Dowager changed the name of what was then Faxing
Temple to “Cloud Taoist Temple.”
In 1315 an honored Buddhist monk – Fuyu’s student and successor
Yun Wei (his Buddhist name, also sometimes called “Chao Yun”)
looked at the damaged temple and went to appeal to the Mongolian
Court.
Ayurbarwada Buyantu Khan, (reign: April 7, 1311 – March 1, 1320;
also known as Emperor Renzong of Yuan) residing in “Datu”
(capital of Yuan Dynasty at that time and current location of Beijing)
hosted a grand debate between the Buddhists and Taoists and
ultimately decided in favor of Yun Wei the disciple of Fuyu and
officially changed the name to “Bei Shaolinsi” North Shaolin
Monastery (Buddhist Website, Panshan Zhi – Qianlong version).
Then Yun Wei came back to Faxing Temple/Cloud Taoist Temple
and broke the Taoist’s “stone,” (like a signboard declaring the
temple’s name: “Xi Yun Guan” meaning “Stay on the Cloud”).
There are some discrepancies in the historical records of this time,
i.e. different versions of the Panshan Zhi (Pan Mountain History, e.g.
Qianlong and Zhi Pu) and they are somewhat at odds with the oral
traditions that still exist on Panshan.

100
 Emperor Qianlong’s Panshan Zhi - Taoists take over
Faxing Temple and application to emperor rebuilding as
North Shaolin Monastery
What everyone does agree on is that Taoists took over Faxing
Temple in 1254, and Buddhists got it back around 1315 under the
auspices of Fuyu’s successor Yun Wei at which time it was named:
North Shaolin Temple. According to oral tradition on Panshan
Mountain however the temple was (also) called: “You Ji Shao Lin
Chan Yuan” (“You Ji” is a very old name for Jixian County and
“Chán Yuan” means Chán – Zen Temple; Source: interview with
Yang Li Min, accountant for Wa Yao Village wherein the North
Shaolin Temple is located).
It seems virtually everyone in Wa Yao Village has knowledge of the
Monastery and its history. Incidentally, “Wa Yao” means “roof-tile
kiln,” referring to the fact that the ancestors of the people in that
village moved there specifically for work making construction
materials for the many temples on that mountain, principally roof

101
tiles and bricks, though these days it is a widely scattered collection
of farms and guest houses located on the paradisiacal Panshan
mountain.
The most widely read Panshan Zhi, or history of Panshan was part of
a massive collection of writings and artwork collected and sponsored
by Emperor Qianlong (1711-1799).
“It is not surprising that one of Qianlong’s grandest
projects was to assemble a team of China’s finest
scholars for the purpose of assembling, editing, and
printing the largest collection ever made of Chinese
philosophy, history, and literature. Known as The Four
Treasuries project, this mammoth undertaking spanned
the years 1773 to 1784 and required the careful exam-
ining of private libraries to assemble a list of around
eleven thousand works from the past, of which about a
third were chosen for publication. The works not
included were either summarized or—in a good many
cases—scheduled for destruction on the grounds that
they contained scurrilous material, revealed important
geographical information that might be of use to
China’s enemies, or else insulted the Manchus in some
way. The Four Treasuries was thus a true symbol for
Qianlong’s reign: carefully planned, historically
grounded, culturally sophisticated, but at the same
time massive, intrusive, and coercive.”
Spence, J. (2003/2004) P. 26-27
The Four Treasuries project, or Siku Quanshu (四庫全書), published
in 36,000 volumes, containing about 3450 complete works and
employing as many as 15,000 copyists was also an excellent way to
permanently silence political opponents.
Thus, it should not be terribly surprising that Panshan oral traditions
are often quite different from the official versions of the history, and
furthermore constitute an extremely interesting and colorful mix of
legends and history. One of their stories about Emperor Qianlong
goes as follows:

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As a boy Hong-Li (the emperor’s given name) was often sick and
people around him said it was his destiny to become a monk as at
that time it seemed unlikely that he would become the emperor. He
then made a promise that if he could become healthy, he would
become a monk. But later he became healthy and the emperor so he
found another man, Zhi Pu from Panshan who was born on the same
day, month and year as him to take his place as a monk. It was Zhi
Pu who wrote the Panshan Zhi and one reason Emperor Qianlong so
loved Panshan. (Source: interview with Xu Wen – Wa Yao Village
Mayor).
Colorful as this story is, it is also rather unlikely. Zhi Pu (智朴) was
born in 1636 and a friend of Emperor Kangxi, Emperor Qianlong's
grandfather. (Baidu Encyclopedia: Zhi Pu) Interestingly, Emperor
Kangxi’s father, Emperor Qianlong’s great-grandfather Emperor
Shunzhi was very much a contemporary of Zhi Pu being born in
1638. Accidentally substituting Emperor Qianlong’s name for
Emperor Shunzhi would be an easy mistake for a story teller in
Panshan to make sometime during the past nearly 400 years given
that Emperor Qianlong did visit Panshan some 32 times and he had
dozens of his poems extolling the beauty of Panshan carved into the
huge stones on Panshan many of which still can still be found today.

103
Emperor Qianlong’s poetry on rock on Panshan, Jixian, Tianjin

104
Emperor Qianlong was born in 1711 and though he may have met
Zhi Pu, the emperor would have been very young and Zhi Pu quite
old. Emperor Qianlong did however like Zhi Pu’s Panshan Zhi and it
was clearly admired by his grandfather Emperor Kangxi. One
difference between the original Zhi Pu Panshan History and Emperor
Qianlong’s Panshan History is that the Emperor’s redacted version is
full of praise for the Emperor, whereas Zhi Pu’s was focused solely
on Panshan.
Regardless as to differences between historical texts and oral
traditions, Buddhists and Taoists in China have in some ways
integrated in China. Nowadays large Buddhist temples often have a
Taoist hall somewhere and Taoist temples often have some token
alter for Guan Yin or other Buddhist semi-god/goddess. In the
Songshan Shàolín Temple one can find a large black stone engraved
with a picture of a rather round vaguely monk-like character with
symbols integrated on his personage depicting the three major
philosophies in China dedicated to the “Three Teachings” called:
San Jiao He Yi (三教) imparting a message of harmony between
Buddhism, Taoism and Confucianism.3 This integration however did
not apparently happen on Panshan per se, as there are or were 72
Buddhist temples on the mountain and not one Taoist temple. Locals
have fearsome stories of Taoists leading cults that result in people
being possessed by animal spirits and other odd things, though their
martial prowess is often extolled as well.

3Lin Longjiang (1517-1598) of the Fuzhou Jinshan Temple was the founder of a
popular religion known as the "Three in One Religion" (San Yi Jiao 三一教)
which assimilated the teachings of Confucianism, Daoism (Taoism) and Buddhism
into one religion. He is also recognized as having played a major role in providing
food and medicine to the Chinese who suffered from the bloody attacks of the
Japanese pirates during this time.

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It is worth noting however that Baita (Buddhist) Temple in Panshan
town (about 200 meters from Dulesi Temple – mentioned in Chapter
2) has a Palace of the Goddess with a sign that says: “This palace
was built in the Ming Dynasty and rebuilt in the Qing Dynasty. It is
a well-known Taoism area in Jixian district and its surround areas.
The new site of the palace was built in 1993 and the images of Taoist
figures were remodeled.”

Jixian History and the Monastic Order

The cooperation between Genghis Khan, Kublai Khan, Ayurbarwada
Buyantu Khan, Fuyu and Yun Wei was after at minimum of 700 plus
years of North Chinese martial valor repelling Mongolian invaders
that finally succeeded in conquering China, and Jixian was in the
thick of it throughout. The Huangyaguan Great Wall (557 AD)
referred to above protected Jixian from direct northern attacks,
however didn’t stop invaders from basically going around it further
to the east and west. The major construction of the "modern" Great
Wall of China began in the Ming Dynasty (1388-1644 AD).
For some 1,500 years at least Jixian has been a crucible of Chinese
military forces in civil wars and wars against foreign invaders.
During the transition from Ming to Qing Dynasty (c. 1644) there
were three massacres of large portions of the Jixian population by
Qing Dynasty military forces attributed to policies of Emperor Hong
Taiji (1592 – 1643) considered to be the first true emperor of the
Qing Dynasty by “virtue” of his vast conquests, though he died
shortly before his conquest of Beijing, a job finally finished by this
son. The fact that the Jixian militia survived three massacres
suggests that the people there 1) exhibited extraordinary martial
valor, and 2) were exceedingly resilient to genocide.
This isn’t to say that the North Shàolín Temple as an institution was
involved in a large number of military engagements per se, but rather
it survived in an exceedingly deadly neighborhood and Wuseng
warrior monks (as compared to Bǐqiū, fully ordained monks) were
recruited into the temple area as the need arose.

106
During the late Ming Dynasty (1368–1644) Songshan Shàolín
monks along with North Shàolín monks and others e.g. from Mount
Wutai ( 五 台 山 Shangxi) and Mount Funiu ( 伏 牛 山 Henan)
repeatedly distinguished themselves fighting against Japanese pirates
supported by other foreigners and Chinese bandits called “Wokou” (
倭寇 Wōkòu) who relentlessly raided coastal towns on the eastern
coast of China. The Ming Dynasty General Tang Shunzhi (唐顺之)
from North Shàolín fought Japanese Wokou in Jiangnan until his
death (martyrdom) there.

Original uploader was Yeu Ninje at English Wikipedia. / CC BY-SA

(http://creativecommons.org/licenses/by-sa/3.0/)

107
The above map makes it clear that the three monasteries in Fujian
claiming to be Shaolin, probably were. Also, the North Shaolin
would have been critical in protecting Dengzhou in the bay east of
Beijing.
But it was another Shàolín trained Chinese General, martial artist,
poet and weapons inventor that finally defeated the pirates, Yu
Dayou from a junior officer’s family in Anhui. (1503–1579).
According to Dr. Meir Shahar, author of The Shaolin Monastery
History, Religion, and the Chinese Martial Arts:
“Their (the pirates) attacks were especially severe
along the Jiangnan coast, where they pillaged not only
the countryside but even walled cities. In 1554 for
example, the city of Songjiang was captured and its
magistrate put to death. The government encountered
tremendous difficulties in its attempts to control the
situation, partly because the local authorities were
themselves involved in trade with the bandits and
partly because of the decline of the regular military. It
was not before the 1560s when order was restored to
Jiangnan, partially through the efforts of the above-
mentioned generals Yu Dayou and Qi Jiguang.
Several sixteenth century sources attest that in 1553,
during the height of the pirates’ raids, military
officials in Jiangnan resolved to mobilize Shaolin and
other monastic troops. The most detailed account is
Zheng Ruoceng’s (1505-1580) “The Monastic
Armies’ First Victory” (Sheng bing shou jie ji”),
included in his The Strategic Defense of the Jiangnan
Region (Jiangnan Jing Lue) (preface 1568)…”

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 “The monks scored their biggest victory in the
Wengjiagang battle. On July 21, 1553, 120 fighting
monks defeated a group of pirates, chasing the
survivors for ten days along the twenty-mile route
southward to Wangjia-zhuang (on the Jiaxing
Prefecture coast). There, on July 31, the very last
bandit was disposed of. All in all, more than a
hundred pirates perished, whereas the monks suffered
four casualties only. Indeed, the monks took pity on
no one in this battle, one employing his iron staff to
kill an escaping pirate’s wife.
“Not all the monks who participated in the
Wengjiagang victory came from the Shaolin
Monastery, and whereas some had previous military
experience, others presumably were trained ad hoc
for this bottle. However, the cleric who led them to
victory did receive his military education at Shaolin.
This is Tianyuan, whom Zheng extols both for his
martial arts skills and for his strategic genius. He
elaborates, for instance upon the ease with which the
Shaolin friar defeated eighteen Hangzhou monks,
who challenged his command of the Monastic
troops...”
Shahar, Meir (2008) P. 68-69
That North Shàolín monks would not have participated in this
military action is inconceivable.
Jixian, formerly called Jizhou, (and before that Yuyang 渔阳) home
of the North Shàolín has its own story of martial valor dating back at
least as far as the Northern Qi Dynasty’s (550 to 577) construction
and defense of the great wall long before Faxing Temple joined the
Shàolín family in 1315.
Thus, Jixian had its own form of war hardened “Folk Wushu,”
predating and later influencing and being influenced by North
Shàolín Kung Fu, and consequently also Songshan Shàolín Kung Fu
styles as well.
And yet, the Wokou pirates did continue their raiding despite their
losses.

109
An 18th-century Chinese painting depicting a naval battle between Japanese
pirates and the Chinese. Public Domain, Rijks Museum, Amsterdam

7th Generation Master of North Shaolin Kung Fu Shang

Mian Hui on left

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The Royal Road on Panshan

The Royal Road on Panshan

One factor that led to the North Shàolín Monastery being built so
beautifully within the paradisiacal Pan Mountain range was that it
enjoyed the favor of many emperors for over 1,500 years.
There once was a royal road leading up to the North Shàolín Temple
from below along which many Emperors of China from the Three
Kingdoms period to the end of the Qing dynasty walked. This royal
line stretched from Wei Emperor Cao Cao (155 - 220), Emperor
Liao Taizong (902 – 947) and so on until the Qing Dynasty Emperor
Kangxi (1654-1722), his grandson Emperor Qianlong (1711-1799),
Emperor Jiaqing (1760 – 1820), and Emperor Daoguang (1782 –
1850).
Many are the stories about these royal visits.
It is said that Emperor Liao Taizong wrote several poems about
Panshan of which the following is a part:
“The Jade green fields
A journey filled with adornments
The mountains geological beauty
Like a talisman

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 Always increasing, enduring like an ocean
The air - a hundred kinds
The pine trees so tall a canopy
There is no need to rush or change
outside the city.”
(G. Brundage Trans.)
A thousand years later Qing Dynasty Emperor Qianlong first
inspecting Panshan excitedly said: “If I had known the beauty of
Panshan, why would I have lived in the south?” (Buddhist Website,
2009)

Emperor Kangxi visited North Shàolín Temple many times as did

Emperor Qianlong who had part of the North Shàolín Temple
rebuilt, some of his officials live at the Temple, made laws
protecting the forests in the area (especially the chestnut trees) and
even built a palace nearby for himself and family. So beautiful was
Panshan that his mother came often and spent considerable time at
their new palace, North Shàolín and other nearby temples.
Unfortunately, the Royal Road was cut when a large dam was built
in 1993 about a kilometer below the Temple and is mostly forgotten
now except by locals, though many parts of that ancient stone
pathway from the original road remain in the area.

112
It leads up right beside the North Shàolín Monastery and up further
through the Ta Lin (pagoda forest graveyard) of “Zhong Fa Si”,
meaning Middle Law Temple (because it’s midway up the
mountain) to other temples and (locally) famous caves and locations
in the mountains. Zhong Fa Si was the ‘central’ monastery on
Panshan; it was the training center for most of the monks that went
to the 70 temples on the mountain. It was a very large temple.” It is
locally believed some or many of the monks at Zheng Fa Si had been
Wang Ye or cousins of the Emperors. The father of Emperor Kangxi,
the Shunzhi Emperor (reigned 1643 – 1661) and first Qing Dynasty
Emperor to rule over China gave up the throne to his son Kangxi to
become a monk. Thus, it might not be a great surprise that some or
even many royal cousins and other family members might follow
this tradition and enter the monastery. (November 17th, 2013
interview with Mr. Yao, the Taiwanese American gentleman who
rebuilt Zong Fa Si’s Ta Lin starting in about 2005.)
Though that temple was also destroyed during the burning of the
mountain in 1942 by the Imperial Japanese army, the remains are
more intact, partial buildings at least, than North Shàolín which was
virtually obliterated except in the hearts and minds of the Shàolí n
survivors and some local people. Temples can be distinguished from
palaces on Panshan by the color of the stones that remain. The
emperors virtually always imported their stones which tended to be
more pink colored than the local gray, brown granite stones.

Red Dragon Pond

Though most of the North Shàolín Temple was destroyed during
conflicts from 1928-1942, there were actually two survivors, the
beautiful 13-story Baofou White Tower/Pagoda on a hill in the
mountain adjacent to the old temple grounds, and at the foot of that
hill is “Red Dragon Pond.”

113
Bai Ta – Ancient White Tower at North Shaolin (2010 photo)

After restoration in 2018-2019

114
Red Dragon Pond 2013

The red dragon

115
Locals say that it never dries up and is an amazing beauty. There is a
dragon engraved into the stone. On a sunny day the dragon can be
seen rippling on the water as if it was swimming through the water.
There are many legends about the Red Dragon Pond like the
following: The East China Sea Dragon King's grandson Red Dragon,
after seeing Panshan region’s utter desolation from drought sent a
heavy rain despite a ban on such things by the Dragon King. He then
ran to the Crystal Palace and asked the Dragon King: "Why do we
have a thousand areas of boundless expanses of water, but thirsty are
the people?" Dragon King, none too pleased locked up Red Dragon.
Later, Red Dragon secretly ran out and fixed up the pond with an
abundance of water that never runs dry. Since then, Panshan has had
abundant harvests.

Decline and fall of the North Shàolín Temple

The roots of the destruction of the North Shàolín can be traced to
early Qing Dynasty wide-spread repression of martial art training,
probably having something to do with the Shàolín supporting the
Ming Dynasty till the bitter end and rumors that the Shàolín may
have supported other anti-Qing government rebellions, like the
White Lotus Rebellion (an anti-tax movement 1794–1804) and
Boxer Rebellion (anti-foreign imperialism movement 1897-1901),
though the North Shàolín had some but not complete immunity from
that anti-martial education movement by virtue of its relationship
with 4th Qing Dynasty Emperor Qianlong (1711 – 1799) his special
love for the temple as well as many other preceding and succeeding
emperors who shared his sentiments. The suppression of martial arts
training did have some negative impact on the North Shàolín Temple
specifically in the form of a somewhat lower population of monks
(Gao, W. 2009).

Warlord Era and the Buddha’s Belly

In 1928 rumors started spreading that Dulesi Temple, about 10
kilometers down the mountain from the North Shàolín Temple had a
large Buddha with pearls in its crown and treasures in its belly.
Hearing these rumors, the leaders of Dulesi Temple asked the monks
from North Shàolín to assist given that a particularly voracious
warlord named Sun Dianying ( 孙 殿 英 1887–1947, who at first
fought against the Japanese until his defeat, then fought for them
116
against Chinese) was on his way to (violently) collect those
treasures. This was after all the “Era of the Warlords” in Eastern
China (1916-1928) when the country was despotically ruled by a
collection of large murderous well-armed gangs of bandits some of
which had up to half a million men.
The Era of the Warlords came about as the result of several factors,
including the Qing Dynasty’s loss to the European powers
(specifically and primarily Britain in the Opium wars), and secondly
a relatively high level of corruption throughout the empire which
included widespread slavery and crushing poverty. The fall of the
Qing Dynasty left a power vacuum which the Warlords filled
ruthlessly. The destruction of both Songshan and North Shàolín
Monasteries was the direct result of the many failures of the Qing
Dynasty leadership.
“The Qing court and foreign aggressors had
collaborated from 1860 on to suppress the Taiping
Revolution. The American adventurer Frederick T.
Ward, conspiring with the Qing officials and their
agents in Shanghai recruited foreign mercenaries and
organized them into a Foreign Rifle Detachment.
Britain and France also sent troops to join the Qing
campaign, while Russia supplied the Qing
government with 10,000 rifles and fifty cannon along
with troops to intercept the Taiping’s attack… The
domestic and foreign counter-revolutionary forces
there gained a reprieve as the Taiping army had to
back off and return to defend Tianjin which the Qing
troops had again besieged.”
Bai, S. (2010) Outline History of China, P. 406
On 12 February 1912, Empress Dowager Longyu issued an imperial
edict bringing about the abdication of the child emperor Puyi. This
brought an end to over 2,000 years of imperial China and a few years
later resulted in a 12 year period of warlord factionalism (1916 -
1927). The number of rebellions and loss of life following the
Opium war in China is staggering to the imagination:

117
Major wars and regional conflicts 1839-1949

The following table briefly summarizes most of the major wars and
regional conflicts in China between 1839 and 1949.
War Date Parties Num- Results Chinese
Rebel- ber Death
Killed Toll: Sub-
lion totals
Name
First 1839 China/ 19,500 Treaty of Nanking 19,500
Opium -
War 1842 Britain

Second 1856 China/ 25,000 China forced to sign 44,500

Opium - further unequal
war 1860 Britain treaties, pay
“compensation” and
cede Hong Kong to the
British

Taiping 1850 Civil War: About Qing regime was 20,044,500

Rebellio - 20 eventually victorious
n 1864 Anti-Qing million and crushed the
Dynasty rebellion

Punti- 1855 Civil War – About a Qing government sent 21,044,500

Hakka - residual war million the imperial army to
Clan 1867 from Ming- suppress the conflict
Wars Ching with indiscriminate
Dynasty savagery. Some
transition captives were sold to
Cuba and South
America
as coolies through
Hong Kong and
Macau, and others sold
to the brothels of
Macau

Nien 1851 Civil War Over Qing regime was 21,144,500

Rebellio - 100,000 victorious and crushed
n 1868 the rebellion.
Weakening of the
Qing Dynasty

Miao 1854 Civil War 4.9 Qing regime was 26,044,500

Rebellio - million victorious and crushed
n 1873 the rebellion.
Weakening of the

118
 Qing Dynasty

Panthay 1856 Civil War About a Qing regime was 27,044,500

Rebellio - million victorious and crushed
n 1873 people the rebellion

Weakening of the
Qing Dynasty

Dungan 1862 Civil War - About Qing regime was 37,044,500

Revolt - rebellion 10 victorious and crushed
1877 Muslim million the rebellion
ethnic
groups, Weakening of the
Shaanxi and Qing Dynasty
Gansu,

Tongha 1894 Civil War 100,000 Qing regime was 37,244,500

k - – victorious and crushed
Rebellio 1895 300,000 the rebellion
n
Ave: Weakening of the
200,000 Qing Dynasty

Dungan 1895 Civil War - About Qing regime was 37,264,500

Revolt - rebellion 20,000 victorious and crushed
Muslim the rebellion
1896 ethnic
groups in Weakening of the
Qinghai & Qing Dynasty
Gansu,
China

First China/Japan 15,000 37,264,500

Sino-
Japanes
e War

Boxer 1897 China/Foreig Mini- Beijing, Tianjin, and 37,279,500

Rebellio - ners in mum other cities in northern
n 1901 general and 200,000 China were occupied
Christians in for more than one year
particular by the international
expeditionary force
under the command of
German
General Alfred Graf
von Waldersee.
Occupation, looting
and atrocities.

Xinhai 1911 Civil war 220,000 End of Qing Dynasty 37,499,500

119
 Revolu-
tion

Warlord 1916 Civil war About a Fragmentation of 38,499,500

Era - created by million China
1928 power
vacuum
following
the fall of
the Qing
Dynasty

The 1926 Led by KMT 250,000 Resulted in 38,749,500

Norther to against the Chinese
n 1928 Warlords reunification of 1928.
Expediti
on

Sino- 1929 Russia/Chin 3,000 Temporary loss of 38,752,500

Soviet a territory in Dongbei to
conflict Russia
1929

Central 1930 Between 300,000 Ended Warlord Era, 39,052,500

Plains forces + Chiang became
War of Chiang undisputed leader of
Kai-shek most of China for a
and coalition time.
of three
military
commanders
.

Xinjiang 1937 In 1937, 5,000+ The pro-Soviet 39,057,500

War an Islamic provincial forces of
rebellion Sheng Shicai
broke out in established their
southern control over the whole
Xinjiang. of Xinjiang. All rivals
were eliminated, and
the defeat of the 36th
division caused the
control of the Chinese
Central Government in
Xinjiang to cease.

Second 1937 About 42,357,500

Sino- - 3.3
Japanes 1941 million
e War

* Multiple sources

120
Effects on the Shaolin Monasteries
Ninety percent of the Songshan Shàolín was burned in 1928 by the
Warlord, Shi Yousan.
A question arises as to about how many warrior monks the whole
Shàolín extended family had.
According to Shàolín Abbot Shi Yong Xin:
“Since the famous Shaolin abbot Xueting Fuyu
established Shaolin’s hereditary succession and
branch system, Shaolin Temple had since become the
nucleus of a cluster of branch monasteries that are
situated around Shaolin Temple. Shaolin Temple had
a total of forty branch monasteries during its most
prosperous period, with most of those monasteries
situated in the Central Plains region.
“Most of these branch monasteries are of the
Caodong lineage and their monks are part of
Shaolin’s hereditary succession system. In fact, those
who were in charge of Shaolin’s affairs were all
chosen from these branch monasteries, resulting in a
continuous thriving pool of talented monks. It was
exactly the hereditary succession and branch systems
that allowed long period of stability and cohesiveness
that contributed to Shaolin Temple’s continuous
prosperity.”
Abbot Shi Yong Xin (2013) P. 32
Having some 40 branch temples suggests that the Songshan
Shàolín may have had many hundreds or even thousands of
monks as part of its extended family.
According to Gene Ching editor of and writer for
Kung Fu magazine (USA),

121
 “In 1922, Miao Xing, who had served as a regimental
commander in the army, became the acting abbot of
Songshan Shaolin. He accepted a large number of
monks and layman disciples, and led them to
eradicate bandit gangs in the local vicinity. Three
years later Heng Lin, then acting abbot, gathered a
large number of monk warriors for an oath-taking
ritual at the temple. But this expansion of the order
was not enough. In 1928, Shaolin Temple took its
most serious blow. A warlord name Shi Yousan set
fire to the temple. It burned for over 40 days,
destroying 90% of the buildings. Many of Shaolin's
most precious relics were looted. Its massive library
of Buddhism and Kung Fu was reduced to ash.
Shaolin would not recover from this destruction until
the late 1980s.”
Ching, Gene, (Ed.) Kung Fu Magazine
Regardless as to the exact number of monks at Songshan Shàolín, or
under the Shàolín umbrella, the North Shàolín Temple was always
significantly smaller than the Songshan Shàolín Temple. After the
rumors regarding the arrival of a Warlords army’s imminent arrival
(1928), some monks from both Dulesi and North Shàolín started
leaving the temples. Siege warfare is not profitable for those within
wooden temples. By virtue of the monks leaving the North Shàolín
Monastery, the Temple was spared destruction during the Warlord
Era in China and the monks survived to apply their special skills
elsewhere primarily in Hebei province.
According to North Shàolín historian Gao Wenshan (2009) the
monks didn’t completely abandon the North Shàolín in 1928 but the
number of monks declined significantly, though “weapons racks
remained near the front gates and the remaining monks continued to
teach.”

Japanese Invasions
In 1931 Japan invaded China first taking over Manchuria in the
Northeast as a follow-up on the assassination of the local warlord
Zhang Zuolin, June 2nd, 1928.

122
In 1937 Japanese expanded their domain in North East China taking
Beijing and Tianjin in a matter of weeks following their July 7th
attack. Cities were relatively easy for foreign invaders to pound with
artillery into submission, but mountain folk especially in Jixian
proved vastly more challenging. Mountain people are tough,
especially Jixian people with their nearly two-thousand-year legacy
of martial valor. That Buddhists in general and the remaining
Shàolín monks in particular had some sort of intelligence gathering
and sharing mechanism in place seems likely, and being better
educated (e.g. literate), having maps, etc., certainly would have
made them desirable candidates for leadership roles within the
resistance movement for Northeast China, mainly based in nearby
Tianjin.
Shaolin monks were not the only Buddhist candidates to defend the
nation.
“During the Anti-Japanese War, Ven. Master
Taixu sent an open cable to the whole nation
immediately after the July 7th Incident in 1937,
calling on Buddhists across the nation to
“heroically defend the country”, organizing them
into rescue units in direct participation in the
Anti-Japanese War. He also went abroad to reveal
the appalling inhumane atrocities committed by
the Japanese aggressors.
Ven. Master Yuanyin remained faithful and
unyielding and manifested a lofty national
integrity in spite of the horrible torture he suffered
in the Japanese prison. And Ven. Master Hongyi
put forward an advocate, “Remembering to rescue
the nation while chanting Buddha’s name, and
chanting Buddha’s name when going to the rescue
of the nation,”
All this demonstrated to the full the great
patriotism cherished by China’s religious
communities. The bravery and courage displayed
by the monks moved and inspired the whole
nation so profoundly that appeals were made by
the press across the country to “learn from

123
 monks.” Looking back on our history, we come to
realize that such spirit is still our matchlessly
valuable resource for conducting education in
patriotism.” (Ven. Xuecheng, Abbot of
Guanghua Monastery, Fujian Province, 2002).
Mountain people, like those in Jixian, have the advantages of
mobility and concealment. They are not so vulnerable to artillery or
air attacks as people in cities like Beijing and Tianjin due to that
mobility and tree cover. They’re also experienced hunters and
trappers. Jixian like any wide area is composed of a number of clans
which sometimes cooperate and sometimes compete; however when
faced with a foreign aggressor, they put local differences aside and
cooperate in many ways.

Shaolin Diaspora Theory

In 1928, Shi Yousan (1891—1940) a powerful warlord burned some
90% of the Songshan Shaolin. On June 2nd, 1928 the Japanese
assassinated another powerful warlord in Northeast China (called
“Manchuria” by foreigners) and installed the deposed Qing Emperor
Puyi as puppet emperor heralding in an era of exceptional cruelty in
that vast land area.
Given that Buddhism and tea culture traveled along the same routes
in both China and Japan, it is entirely possible Shaolin intelligence
regarding Japanese intentions was rather good.4
A plan for the Shaolin monks to disperse around (primarily Eastern)
China in order to prepare the nation for the upcoming war would
seem logical (though empirical historical evidence for this is lacking
at this time). However, why else would most of the monks have left
North Shaolin Monastery as early as 1928?
On one hand, they might have been ordered to leave to protect the
temple itself.

4 Such a theory is not without historical parallels. The Catholic Church in Europe, South
America and Asia had a vast and very well organized intelligence gathering operation
centuries before this. They had a multi-tiered system with spies to watch their spies, and
other spies to keep an eye on the secondary level spies.

124
Also, they might have been ordered to come to Songshan Shaolin to
help rebuild.
However, it is also possible there was a diaspora of Shaolin Monks
around Eastern China to prepare the Chinese people for the incipient
Japanese invasion.
Coincidence or not, the Guanghua Monastery (about two kilometers
south of Putian city at the foot of Mount Phoenix and home of Abbot
Ven. Xuecheng, quoted above) is located in Fujian Province, also
home of the somewhat controversial “South Shaolin Monastery.”
“Approximately 500 warrior monks, led by a
legendary Shaolin cudgel fighting monk Dao Guang,
were sent to Fujian to fight against the pirates in the
early 7th Century.
“The monk warriors used their special talents, helping
local Tang soldiers to suppress the invasion
successfully, but quite a number of them died in the
battle. Preparing to return to Songshan Shaolin
Temple local people asked them for ongoing
protection. For the burial of the dead monks and to
grant the people’s wish, Dao Guang and his warrior
monks got the Abbot’s permission from Songshan
Shaolin Temple and settled down in Linquan
Complex in Putian.”
http://baike.baidu.com/view/147761.htm
The Japanese were exceptionally angry and vengeful in regards to
Shaolin Monastery during the closing years of the war.
“By 1941 the Japanese invasion had made it to the
Shaolin Temple. What the monks had been working
so hard to restore was ruthlessly burned down once
again.
But that wasn’t the half of it. By some accounts,
Japanese troops went even further to humiliate the
monks.

125
 They violated Chinese women right in front of the
Shaolin Temple gate while the monks had to watch
helplessly under gunpoint. Shaolin Temple was
reduced to a secondary school during the Japanese
occupation.”
Gene Ching, (Editor of Kung Fu Magazine) Shaolin
versus the Warlords 5
This level of cruelty towards Buddhist monks was unusual even for
the Japanese given the fact that Japan is primarily a Buddhist
country, and Japanese Buddhism came primarily from China. Also,
the Japanese by in large left monasteries alone provided they weren’t
working with Chinese resistance movements.
Whether or not there was a South Shaolin is not really important
here,6 however Fujian has several port cities, was (and is) a major
trading center for silk and tea, and would certainly have had
connections with Buddhists all over China providing valuable
commodities as it did, and thus was a likely location for the
collection and dissemination of the most valuable commodities of
them all, information. Training in paramilitary resistance fighting
would seem a logical extension of their efforts given their history
and current war with Japan.7

5 http://ezine.kungfumagazine.com/ezine/article.php?article=157

6 According to some there were three Southern Shaolin Monasteries in Fujian located in
Quanzhou, Putian and Fuqing respectively. The one in Fuqing is known as “the legitimate
one” because of an archaeological discovery June 4, 1993, where remains of the “original”
South Shaolin are claimed to have been found. (http://baike.baidu.com/view/147761.htm) It
is entirely possible that some Shaolin Kung Fu training occurred in all three. However, even
though Shaolin Abbot Shi Yongxin denies having found any reference to a “South Shaolin,”
it is not impossible or even unlikely that some monastery (or monasteries) there did have
some monks training others in Shaolin Kung Fu and the name became popular, though
possibly not official.

7Nationalist resistance to Japanese forces in Fujian Province is documented in the popular

book: The Man Who Loved China: The Fantastic Story of the Eccentric Scientist Who
Unlocked the Mysteries of the Middle Kingdom, by Simon Winchester

126
Fujian Province is one of the provinces of China with the greatest
number of Buddhist temples (it is quite mountainous and Buddhist
monasteries and temples are usually build on mountains) and also
one of the most highly productive tea growing areas of China (the
co-evolutionary relationship between the spread of tea culture and
Chan Buddhism in China is documented in Chapter 4 - The Original
Chinese Chán Buddhist “Way of Tea”).
Though none of this is proof of a Shaolin Diaspora in 1928, various
histories do confirm most of the Songshan Shaolin was burned in
that year, the North Shaolin Monastery mostly (but not entirely)
abandoned and the Japanese were making major advances in North
China as a prelude to further invasions to the south. Thus a diaspora
to train Chinese resistance fighters is not inconceivable.
“So, although much of Fujian had been occupied
briefly in the later 1930s, by 1944 it was back in
Chinese hands. And halfway along the coast was the
province’s principal city, the former treaty port of
Fuzhou; it, too, was now stubbornly under Chinese
control, and continued to run as it had before the
Japanese arrived.
Winchester, Simon (2008) P. 143

Jidong Rebellion
It was only natural that the Chinese fought back (in an organized
manner) against the Japanese offensive, beginning in 1937 with the
“Jidong Rebellion” (East Hebei Rebellion) called: “Jidong da
Baodong” ( 冀 东 大 暴 动 ) in Chinese. Panshan was the Jidong
Rebellion base (Baidu Encyclopedia: Jidong Rebellion) which
followed in the wake of the Japanese military moving south from
Beijing through and including Jixian County. They recorded
successive wins against the Japanese till the end of 1938. This
rebellion was attributed to orders passed down by the CPC Central
Committee and the Northern Bureau. The Japanese however,
counterattacked and retook much of what they lost.

127
As if that wasn’t bad enough, in 1939 a large group of well-
organized bandits broke into the North Shàolín Temple, tied the few
monks that remained and temple workers in the stone mill outside
the Shàolín temple, smashed many pagodas and the temple was
looted. (Gao, W. 2009)

North Shaolin Monastery pre-1942. Photo provided by Professor Gao.

In the early 1940s there were only two disciples caring for the
Shàolín Temple who were then killed in the temple, leaving it
unattended. (Ibid)
What is surprising is not that the North Shàolín was destroyed, but
rather that it survived so long, given that assertive righteousness
doesn’t last long in an environment ruled by absolute tyranny and
supported by the most advanced weapons in the world – gleaned
from the European powers since the beginning of the Meiji
Restoration - which the Japanese had.

128
Great Campaign of One Hundred Regiments
The Jidong Rebellion was followed by the CPC coordinated “Great
Campaign of One Hundred Regiments” (August 20, 1940 –
December 5, 1940) (百团大战 bai tuan da zhan: 八路军与日军在
华北地区的一次规模最大战役) which also occurred in Hebei, the
province wherein Panshan could be found at that time (hebei.gov,
2009). (Jurisdiction of Panshan changed in 1972 from Hebei to
Tianjin.)

Sanguang politics
The Japanese responded to this “Great Campaign of One Hundred
Regiments” with the Sanguang politics ( 三 光 政 策 Sānguāng
Zhèngcè) the infamous “three cleans,” robbing, burning, and killing
until “clean.” Though initiated in 1940, it only came into full effect
in 1942. The Japanese called it the “Three Alls Policy” (光作戦
Sankō Sakusen).
Also, gas and biological weapons were also used delivered from
Japan’s Unit 731.
The “research” done by this infamous very large scale chemical and
biological weapons center included live vivisection on prisoners of
war without anesthesia after infecting them with diseases, and all
kinds of “surgical procedures,” as well as weapons testing on live
prisoners and germ warfare attacks which included spreading plague
fleas, infected clothing and infected supplies encased in bombs
dropped on various targets.
The resulting cholera, anthrax and plagues were estimated to have
killed at least 400,000 Chinese civilians.
The fact that Jixian was subjected to repeated extreme counter
offences during the war of resistance against Japan is reminiscent of
their role fighting against the incoming Qing Dynasty when they
were reportedly massacred three times during the 1600s.
In May of 1942 in an anti-Japanese armed siege the North Shàolín
Temple was burned. (Gao, W. 2009) This is not surprising given that
Chinese resistance soldiers held meetings at the North Shàolín
Monastery during the 2nd Sino-Japanese war 1937-1945.

129
The North Shàolín Temple was then looted of what little remained,
primarily building materials like roof tiles and bricks. (Gao, W.
2009)

Remains of North Shaolin after the war

Memories
Locals on Panshan who survived the war years there have many
stories to tell.
“In came great grandma, Wang Xiu Lan who sat
down with us, pulled out a long traditional Chinese
pipe and carefully stuffed its small bowl with
tobacco I found out was grown locally.
“After a few puffs she smiled sweetly and I had to
admit I felt almost overwhelmed by the joviality of
this rather elderly lady.
“’Just how old is she?’” I asked my translator to ask
her.
“’Eighty-three,’” came back after a moment. We all
did calculations for a while trying to figure out her
birth date, finally concluding that it must have been
1929 plus or minus a year or two because she like
most country people in China calculate age
according to the lunar calendar.
“Pretty soon I was asking her about the war years
around the Shaolin. I found out she moved there
with her family when she was 14, or around 1943.

130
“Her memories of that time seemed very clear.
“’We were running and hiding all the time,” she
said, “always trying to escape. When the Japanese
found Chinese, they killed us, because of Sanguang
politics (robbing, burning, and killing until clean).
We often hid in caves. First, they sent in dogs. If we
killed the dogs sometimes, they put in poisoned gas.
Sometimes they came in and killed everyone.
Sometimes they left thinking the dogs just got lost
in the cave. So, some of us survived.’”
“’Do you remember the Shaolin Temple at all?’”
“No, most of it was destroyed by then. Only the
base of the temple remained at that time.”
“Then I asked a stupid question: “Did you lose
many friends?”
“She didn’t say anything but I could see her eyes
had filled with tears. Her hand shook slightly and
she took another puff on her pipe.”
Brundage, G. (2013 a)

Grandmother Wang Xiu Lan

131
In a subsequent interview (February 15, 2014) grandmother Wang
Xiu Lan shared the following:
“Those were very terrible years. We were 17 and 18
when married and we were given 14 liters of yellow
beans as a wedding gift, but we had to leave home
too. So we built a small house from the broken pieces
of the Shaolin and other destroyed buildings plus
straw and mud. We were always hungry especially in
the winter and running and hiding. The Japanese
headquarters was in Bang Jun Village ( 蓟 县 邦 均
Jìxiàn bāng jūn - about 15 kilometers) away. They
came back so many times to kill and burn. At first, we
fled to the caves, but then we just started living in the
caves because they came so many times. We learned
we have to be independent; to take care of ourselves
because nobody could help us.” (Author interview;
not previously published)

Finding the location of the true North Shàolín after the wars
Because the Songshan Shàolín library was burned in 1928 and the
North Shàolín so obliterated in 1942, after the wars no scholars knew
the exact location of the former North Shàolín Monastery. Even
finding where it had been was quite difficult after the wars when
peace returned and people finally had a time and resources to try to
recover some of the huge past that had been so brutally lost.
That discovery process was led by Mr. Gao Wenshan, one of the first
professors to graduate from the Tianjin Institute of Physical
Education, Professional Wushu Program. In 1979 he first heard there
was a Northern Shàolín.

132
At the beginning of the 1980’s Mr. Gao took part in a Wushu
performance in Tianjin and met up with Shang Bao Liang, the 6th
Successor of the Northern Shàolín Kung Fu (see Chapter 3). After
that he visited Jixian many times looking for the Temple, and finally
found the beautiful 13 tier white pagoda that led him to first suspect
that it was the answer to his long quest for the North Shàolín
Monastery. Following that he wrote the book: Research of North
Shàolín Temple ( 北 少 林 寺 考 ) which proved to be a major
contribution to further researchers.
“Following a clue given by Mr. Gao, a journalist
came to the Wa Yao Village. Standing in the yard of
Wei Fang, a villager, he saw the Pagoda, a “white
Buddhist pagoda towering like a giant.” Wei Fang
said that people called it the “Rouge Tower” and it is
in fact the site of a gem Buddhist Pagoda. He
subsequently found out that Chinese soldiers had held
meetings there during the War of Resistance against
Japanese Invaders. “The Japanese invaders fired all
the temples here, and only this Pagoda survived.”
Brundage, G. (2011)

Reconstruction after the wars

It’s been more than 70 years since the destruction of the North
Shàolín Temple but for the past five years the North Shàolín Temple
has been undergoing reconstruction with funding from the Songshan
Shàolín Monastery and Tianjin government; not a copy of the old
North Shàolín Temple, but a larger, and even more beautiful temple,
with architecture based on Song Dynasty designs and built in the
traditional Chinese manner using Dougong - a system of interlocking
wood brackets on top of columns supporting crossbeams with the
brackets formed by bow shaped arcs, called Gong, and cushioned
with blocks of wood called Dou. The temples contain no nails.

133
The (re)construction of Northern Shàolín Temple is being done in
several stages. The first stage started on June 5th, 2009 with a total
proposed area of approximately 8,000 meters.
As of this writing, two of five main building have been built - two
great classical Song Dynasty designed Buddhist Temple halls – the
upper one – Sutra Hall (Cang Jing Ge also called Fa Tang Hall – a
library for sacred scriptures) is painted with divine glory in
immaculate detail and beauty, the other just below – Prayer Hall
(Tian Wang Dian) – unfinished as yet and appearing rough-hewn but
magnificent in its enormous simplicity and elegance.
In a recent interview (July 28, 2013) the newly assigned Head Monk
of the Northern Shàolín Monastery Shi Yan Pei said the next major
building to be built would be the monks living quarters where over
100 monks will live. (Brundage, 2013 b)

134
When complete the reincarnated temple will include the following:
1. 入 口 园 区 Entrance garden, 2. 大 殿 区 Central
Temple/Hall/Library area: Zhong Zhou Hall (Center Hall), Cang
Jing Ge (Fa Tang) Sutra Hall, Shan Men (Entrance Gate Hall), Tian
Wang Palace (Heavenly King Temple), 观音殿区 Guan Yin Palace
(Bodhisattva Temple), 3.生活区 Monk living quarters, 4. 演武区
Wushu practice area, 5. 遗址区 Tower and forests site - Ta Lin -
ancient Tower-forest – Tombs up and behind the Temple, and a 6.
Performance area.
According to media reports, Songshan Abbot Shi Yongxin stated:
“Attention to minute detail is being made to integrate the design of
the buildings with the natural environment, and to ensure that the
natural landscape is preserved during installation of their advanced
information network, solar energy systems, air conditioning, and
heating.”
The village around the North Shàolín Temple (Jixian Guan Zhuang
Zhen - Wa Yao Village) is truly rustic and most people, especially
the young are very much looking forward to the economic prosperity
that will come from the (re)opening of the North Shàolín Monastery
though owners of guesthouses and farms very close to the new
construction site are concerned they will be forced to move as
happened during the construction of the Songshan Shàolín 30 years
ago.
In August of 1999, Abbot Shi Yong Xin inherited the Shàolín in a
state of extreme disrepair both in terms of its physical structure and
Vinaya (traditional monastic rules). Most will agree that he has done
a magnificent job rebuilding the Songshan Monastery to the point of
rivaling its ancient glory and realigning it with its roots in Vinaya
designed to strengthen the spiritual foundation of the monastery.

135
Though the Songshan Shàolín Temple has come under some
criticism for being “too commercial,” and overly focused on the
martial arts, the North Shàolín is being planned from the beginning
to be more focused on traditional Chán Buddhism. In all fairness to
the Songshan Shàolín, the commercial enterprises are outside the
temple area and tourists are only allowed within some parts of the
monastery. As with most monasteries, some monks prefer to live
secluded from the public whereas others research and teach, and
others are involved in social-work kinds of things. Songshan Shàolín
also runs a large orphanage. That shops outside the Temple grounds
sell things like plastic “Shàolín” swords is no great surprise, such
things are done at landmark locations all around Europe and the U.S.
as well. Songshan Shàolín Temple was recognized as a World
Cultural Heritage site in 2010, one of only 39 in China.
Based on interviews with numerous Shàolín monks living adjacent
to the North Shàolín construction area it appears this temple will
differ considerably from Songshan in other ways as well, for
example most of the monks seemed uncertain if the huge Ta Gou
Martial Arts School 8 from Songshan will be incorporated in the
North Shàolín Temple area, or even nearby. It is the only martial arts
school open to the public inside the Songshan Shàolín Temple.
Based on its’ location and history it seems likely that the North
Shàolín Temple was always a very special place even within the
Shàolín Temple family. The differences are many:
• North Shàolí n Monastery is not located so close to any city as
Songshan Shàolín is to Dengfeng and Luoyang. In 493 Luoyang
became the capital city of the Northern Wei Dynasty (386 to 534)
and the Eastern Capital during the Tang Dynasty (618–907). North
Shàolín’s remoteness enhances its’ ability to remain pure of city
influence and allows the monks a more pristinely natural
environment – rather like the Buddhist sages of old – in which to
pursue enlightenment.

8 The Shaolin Ta Guo Educational Group ( 少 林 塔 沟 ) established 2006 includes

elementary, middle and high schools, as well as the world’s largest martial arts training
vocational College with over 20,000 students world-wide. Its curriculum includes
traditional Wu Shu as well as Sanda, boxing and Taekwondo.

136
 • The North Shàolí n Monastery specifically and Jixian (County) in
general was geographically closer to the action when it came to
foreign invasions and thus subjected to the greatest martial forces
from the north and overseas.
• Panshan people certainly pride themselves on being “straighter”
than peoples to the south. The more liberal philosophies of Taoism
and magic are just not tolerated there now or for the most part,
historically.
• Perhaps in a way a monastery is like a house or apartment, being
smaller and newer helps to keep it clean.

Conclusions
If the peace loving and enlightening philosophies of Buddhism
married to the absolute discipline required for mastery of martial arts
forms a kind of ideological crown for China, the North Shàolín
Monastery may be the jewel in that crown. Songshan Shaolin is the
parent, older, bigger and far better remembered by history, but by
virtue of its remoteness, the ruggedness of the Panshan mountain
folk focused by the resistance movement coordinated by the CPC,
and having learned the lessons of Songshan Shaolin in 1928 (e.g.
fighting the warlords using the monastery as a base isn’t a good
idea), the North Shaolin survived to fight a little longer during the
darkest days of Chinese history.
The completeness of North Shaolin Monastery’s obliteration is a
testimony to its commitment to the cause of freedom from foreign
domination. In some ways its darkest days were its brightest in that
the light of liberty must from time to time be replenished by the
blood of patriots.
How many if any monks were there at the end, and if any or how
many survived is unknown at this time and further research is clearly
needed to make this research more complete.
But even after its destruction the Monastery lived on helping provide
pieces of its broken body to the homeless nearby who were still
living – often in caves - under the terrible shadow of brutal
oppression.
People who have never been in a war, or been refugees from a war
can look down on those homeless souls struggling to survive the

137
later years of the war, and accuse them of “looting” the Shaolin
Monastery (and Emperor Kangxi’s palace) however they were doing
what had to be done to survive as best they can. Looking around the
mountain one can even today find old caves with sections that have
been shored with bricks and stones from the old monastery and one
can only marvel at the resilience of those that stayed and hung on to
the land, preferring to risk their lives and honor to cling to the
mountain that is their heritage.
Thus, the monastery lived on after its death and today is being
reborn upon and incorporating pieces of its old self. The life of the
Temple however was and is not in the bricks, stones and timber, but
in the honor and truthfulness of its teachings. The old monastery
never really died. It lives on as long as there are those who
remember and honor the teachings of the old masters. Though so
much was lost most of the teachings and culture have survived and
lives on today.

Rebuilt North Shaolin, October 2014

138
Shàolí
n Abbot Lineage Name Poem
Every Shàolín monk memorizes this poem/prayer before his/her
ordination. When someone becomes a monk they enter upon the path
of enlightenment and let go of earthly desires and attachments
including to their biological family. But as a monk they are never
alone. Memorizing this poem is a prerequisite to joining the Shàolí
n
Chán (Zen) Buddhist family.
Generation names in Chinese culture may be the first or second
character in a given name. Shàolín monks are usually called: “Shi”
followed by two given names. This poem provides the first of the
two given names. So, if a monk’s master was Shi “Yǒng” Xin for
example, his disciples would be called: Shi “Yán” something, as Yán
comes immediately after Yǒng in the poem. After the seventy
generations the poem repeats. This generation/lineage middle name
poem cycle is common in large and/or distinguished families in
China. The following 70-character poem was written by Xueting
Fuyu (雪庭福裕 1203–1275):
Read from left to right all the way across – Interpretations can be
found below
嵩山少林寺曹洞
正宗传续七十字辈诀

福慧智子觉 了本圆可悟
周洪普广宗 道庆同玄宗
清静真如海 湛寂淳贞素
德行永延恒 妙体常坚固
心朗照幽深 性明鉴崇祚
忠正善禧祥 谨志原济度
雪庭为道师 引汝歸铉路

139
In English, Pinyin, and Chinese characters:
Songshan Shàolín Temple Generations
Sōngshān Shàolínsì cáo dòng
嵩山 少林寺 曹洞
Authentic seventy generation mnemonic
zhèngzōng qīshízì bèi jué
传续 七十字 辈 诀

1 fúhuìzhìzǐ jué 2 liǎo běn yuán kě wù

3 zhōu hóng pǔ guǎng 4 dào qìng tóng xuán zōng
zōng
5 qīngjìng zhēnrú hǎi 6 zhàn jì chún zhēn sù
7 déxíng yǒng yán héng 8 miào tǐ cháng jiāngù
9 xīn lǎng zhào yōushēn 10 xìng míng jiàn chóng zuò
11 zhōng zhēng shàn xǐ 12 jǐn zhì yuán jǐ dù
xiáng
13 xuě tíng wéi dào shī 14 yǐn rǔ guī xuàn lù

Half-line by half-line literal and interpreted meanings, along with

Pinyin pronunciations follow:
1. 福 慧 智 子 觉 fúhuìzhì zǐ jué

Literal: Blessed intelligent wisdom virtuous awaken

Interpreted as: Only the holy person can understand the way and
then attain wisdom and bliss.
2. 了 本 圆 可 悟 liǎo běn yuán kě wù

Literal: Understand clearly, original source, fullness, can realize

Interpreted as: Using the whole to see the principles you may
understand the way.

140
 3. 周 洪 普 广 宗 zhōu hóng pǔ guǎng zōng

Literal: Widespread, great, universal, broad, clan/school/ancestor

Interpreted as: We must spread Chán (Zen) like the rays of the sun
all over the world.
4. 道 庆 同 玄 宗 dào qìng tóng xuán zōng

Literal: natural/ethical path, celebrate, together,

deep/black/mysterious, clan/school/purpose
Interpreted as: All the branches of Buddhism celebrate the same
root.
5. 清静 真如 海 qīngjìng zhēnrú hǎi
Literal Translation: Peaceful and quiet, Tathata (true character of
reality; suchness) ocean
Interpreted as: Clarity and stillness are deep as the ocean.
6. 湛 寂 淳 贞 素 zhàn jì chún zhēn sù

Literal Translation: Deep/crystal clear, silent, pure/honest/genuine,

loyal/chaste, nature/essence/element/always
Interpreted as: When you abandon attachments your true face
emerges.
7. 德行 永 延 恒 déxíng yǒng yán héng
Literal translation: Virtue, always/everlasting, extending,
permanently
Interpreted as: Only virtue is never ending.
8. 妙 体 常 坚固 miào tǐ cháng jiāngù

Literal Translation: Fantastic system/style, always firm/solid

Interpreted as: Your pure heart never changes
9. 心 朗 照 幽深 xīn lǎng zhào yōushēn
Literal Translation: heart/mind/center, bright/clear, illuminates
brightly/clearly, serene/hidden depths.

141
Interpreted as: When your heart is still, its’ brightness will dispel the
darkness.
10. 性 明 鉴 崇祚 xìng míng jiàn chóng zuò

Literal Translation: Moral Character, bright/clear/open/perceptive,

reflection/warning, esteemed, blessing/throne
Interpreted as: Your true nature is the highest.
11. 忠 正 善 禧祥 zhōng zhēng shàn xǐ xiáng

Literal Translation: Loyal/devoted/honest,

just/upright/straight/honest, virtuous/benevolent/kind, joy,
auspicious
Interpreted as: If you are loyal, upright and kind, you will receive
happiness and peace.
12. 谨 志 原 济度 jǐn zhì yuán jǐ dù

Literal Translation: Careful/solemn, aspiration/the will, original, to

aid/help/assist, tolerance/accomplish
Interpreted as: Always remember your Buddha heart.
13. 雪庭 为 道师 xuě tíng wéi dào shī

雪庭福裕 Xueting Fuyu was the Shàolín Abbot that wrote this poem
Literal Translation: Snow/bright, main hall/front courtyard,
purpose/reason, natural path/the way/morals, teacher/master
Interpreted as: Follow the Way (Dao) of Master Xueting (Fuyu) to
enlightenment.
14. 引 汝 歸 铉路 yǐn rǔ guī xuàn lù

Literal Translation: To lead/guide/cause, thou/you/your, return,

base/platform/foundation, road/journey
Interpreted as: This is the way to Buddhahood. Or alternatively: In
this way you can be returned to the road towards our (common)
foundation (of enlightenment).

142
 Xueting Fuyu

Conclusions
The Songshan Shaolin Monastery was destroyed many times during
its history and North Shaolin once too. But the Spirit of Shaolin lives
not in the buildings or statues, the scriptures or sutras but in the
hearts and minds of those that elevate it beyond the ordinary
illusions of the material world.
It is a moral ideal, a place that can be anyplace, anytime, (here and
now are real, everything else is illusion) where people can clear their
minds and work towards enlightenment (mainly through meditation)
and in the case of Shaolin aided by the discipline of the world’s
premier martial arts. But, this is only an illusory staff pointing to the
moon melting under the glare of an old master. Ultimately one can at
best defeat one’s self and truly awaken. Each strike, kick, and punch
is an expression of the ancient way, and each welt received is an
admonishment from the masters - a new awakening of the most
immediate kind, a nudge to climb out of the confining self-made box
of mind and see clearly. The human mind is too small to
comprehend this, so let it go.
As many old masters said: “The mind dies on the meditation
cushion.”
“The dog, Buddha-nature,
the authoritative pronouncement.
The moment you implicate ‘has’ or ‘has not,’
your body and life are lost.”
Sharf, Robert, H., P. 229

143
 “Wumen said: ‘To study Chan you must pass through
the barrier of the patriarchal masters; to gain
marvelous enlightenment you must completely sever
the way of mind. If you have not passed through the
barrier of the patriarchs and not severed the way of
mind, then you are no more than the spirit that haunts
the grasses and the trees.’”
Sharf, R. H. (2007) How to Think with Chan
Gong’an, published in Thinking with Cases –
Specialist Knowledge in Chinese Cultural History,
published in Furth, C., Zeitlin J.T. & Hsiung, P.C.
(Eds.) P. 225
The Shaolin Monasteries were destroyed and reborn. The cycle of
rebirth continues until all attain enlightenment. Until that time,
remember the words of Bruce Lee: “Reality is a punch in the face.”

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http://www.shaolin.org.cn/templates/EN_T_new_list/index.aspx?nod
eid=326&page=ContentPage&contentid=2094 Aug. 5, 2013
Official Shaolin Temple website –Abbot Fuyu, Downloaded from
http://www.shaolin.org.cn/templates/EN_T_newS_list/index.aspx?n
odeid=379&page=ContentPage&contentid=2143 Aug. 5, 2013
Panshan Zhi – Qianlong version (2009) (Six Volume Set) Published
by Business Printing Gallery (Shang Wu Yin Shu Guan) (Can be
found in China’s National Library)
Panshan Zhi (Internet reference) Downloaded from
http://baike.soso.com/v822097.htm?ch=ch.bk.innerlink Aug. 5,
2013
Riordan, J. & Jones, R. Eds. (1999) Sport and Physical Education in
China, Published by the International Society for Comparative
Physical Education and Sport, London & N.Y.
Shahar, Meir (2008) The Shaolin Monastery History, Religion, and
the Chinese Martial Arts, University of Hawaii Press. An earlier
partial draft was published in the “Journal of Asiatic Studies,” Vol.
61, No. 2 (2001, Dec.) P. 359-413.
Sharf, R. H. (2007) How to Think with Chan Gong’an, published in
Thinking with Cases – Specialist Knowledge in Chinese Cultural
History, published in Furth, C., Zeitlin J.T. & Hsiung, P.C. (Eds.)
University of Hawaii Press, Honolulu
Shi, Yong Xin (2013), Shaolin - Temple in my Heart, China
Intercontinental Press, Beijing
Spence, Jonathan (2003/2004) Portrait of an Emperor: Qianlong,
Ruler, Connoisseur and Scholar, ICON Magazine / WMF.
Downloaded from
http://114.64.255.75/www.wmf.org/sites/default/files/wmf_article/p
g_24-30_qianlong.pdf?y=yjwt08 Nov. 7, 2013 (Link not active July
2020)
Tang Hao 唐豪 (Published 2008) Shaolin Wudang Kao Tai Ji Quan
Yu Nei Jia Quan (Chinese). Published by Shanxi Kexue Ji Shu Chu
Ban She, ISBN: 978-7-5377-2975-8

146
Tang Hao (Tang Fan Sheng) (2008) Shaolin Wudang Zhi, Published
by Wu Xue Shu Guan; Can purchase through
www.lionbooks.com.tw ISBN: 978-986-6699-53-5
Wang Guangxi (2010) Chinese Kung Fu – Masters, Schools and
Combats, Published by China International Press, Beijing
Winchester, Simon (2008) The Man who Loved China – The
fantastic story of the eccentric scientist who unlocked the mysteries
of the Middle Kingdom, HarperCollins Publishers, ISBN 978-0-06-
088459-8
Ven. Xuecheng (Abbot of Guanghua Monastery, Fujian Province),
(2002) Some Thoughts on China’s Religion in the New Century, The
Voice of Dharma, Vol. 214, June)
Xufeng Wen (2004) The Creation of an Anti-Japanese Base in
Panshan, Downloaded from
http://www.tjdjw.cn/system/2004/08/18/000044866.shtml Aug. 5,
2013 (Link not active July 2020)
Xu Wen – Wa Yao Village Mayor, interview August 15, 2013
Yang Li Min, Wa Yao Village Accountant, interview August 15,
2013

147
 Chapter 3 - North Shàolín Kung Fu

北少林寺功夫
Běi Shàolínsì Gōngfu
Historical background and an interview with 7th Generation
Master Shāng Mián Huī from Panshan in Jixian, northeastern China

Introduction
Though a form of North Shàolín Kung Fu coming from the south of
China called “Bak Sil Lum” is well known in the west, “Shang’s
Kung Fu,” a direct descent North Shàolín Kung Fu style from Pan
Mountain (Panshan), home of North Shàolín Monastery is currently
becoming well known again at least in China after 60 plus years of
relative obscurity.
North Shàolín Kung Fu is in many ways different from Songshan
Shàolín Kung Fu as the result of the different physical (anatomic)
make-up of the people, geopolitical, cultural and historical forces
which shaped it.
First one must note the old maxim in Chinese: “Bei tui, nan chuan,”
or “North leg, south fist.” Northerners tend to be taller, leaner and
do more kicks, whereas southerners tend to be shorter with more
powerful upper bodies and do more punches.
Second, the North Shàolín Monastery currently being reconstructed
is in the imperial heartland of China and thus was exposed to much
more direct mostly foreign aggression than Songshan Shàolín which
is located closer to central China. Panshan (the location of the North
Shàolín) has a strategic location in Jixian, and Jixian in China due to
its location as a critical mountain pass from the sea inland, and from
north to south not far inland from the eastern coast.
Third, each province in China has its own unique character shaped
by many different factors.
Though most of the people currently living in the Panshan area
moved there after the wars, some of the old families remain. North
Shàolín Kung Fu Master Shāng Mián Huī is from one such family.
148
Interview with Master Shāng Mián Huī
The leading living exponent of North Shàolín Kung Fu in China at
this time is seventh generation practitioner Master Shāng Mián Huī,
from Panshan, in Jixian. He trained at Songshan Shàolín for several
years and is currently living at his family home in Panshan.
Master Shāng is also a disciple of Shi Yong Xin, Abbot of the
Songshan Shàolín.
The Shang family is legendary in Panshan.
Since 1938 everyone in Panshan, Jixian and north China that has
wanted to learn North Shàolín Kung Fu has trained with Master
Shang (his father, or grandfather). For those above 60 years of age
and living in Panshan, almost everyone trained with the Shang
family. During the war the Japanese took away their swords and
spears, yet the art flourished in secret until 1949.
Asked for some differences between North Shàolín and Songshan
Shàolín Kung Fu, Master Shāng responded: “Our philosophies and
styles are derived from the same source. However, since old times
North Shàolín’s location near the Great Wall9 and near the frontier
juncture of Jixian, it has occupied a very strategic location. Because
North Shàolín was located in an area frequented by wars, the style is
very powerful, more powerful than other martial arts, and the
character of the people here is straight. North Shàolín Kung Fu is
more practical and attractive, more original, and mixes yǎngshēng
(nourishing life, a branch of Traditional Chinese Medicine) with
martial arts. In North Shàolín Kung Fu the flow of qìis smooth.”
Master Shang said there were about 100 North Shàolín Taolu
(forms). Below are the top 10 he mentioned.

9He was referring to the Huangyaguan Great Wall, 28 kilometers north of Jixian. See
Chapter 2 for more on this famous section of the Great Wall.

149
 Name in Name in English name
Chinese Pinyin
1 弹腿 Tán tuǐ Spring Kick
2 炮腿 Pào tuǐ Gun Kick
3 梅花腿 Méihuā tuǐ Plum Blossom Kick
4 太祖拳 Tàizǔ quán Mao Fist
5 五封炮 Wǔfēng pào Five Seal Gun
6 洪拳 Hóng quán Great Fist
7 同备拳 Tóngbèi quán Tongbei Fist
8 乾坤 拳 Qiánkūn quán Universe Fist
9 八卦 枪 Bāguà qiāng Eight Diagrams Spear
10 青云 刀 Qīngyún dāo Clear sky (or fast
advancement) blade

Shang’s North Shàolín Kung Fu received Tianjin City Cultural

Heritage status in 2013 and is applying for Chinese National Cultural
Heritage status at this time. (Songshan Shàolín Temple was
recognized as a World Cultural Heritage site in 2010 and is one of
only 39 in China.)
Asked how long his family has been associated with the North
Shàolín Monastery, Master Shang responded, “Since year 12 to13 of
Emperor Jiaqing, about 1532 – 1533. Going with the conservative
estimate of 1533, Master Shang’s family has been associated with
the North Shàolín for 480 years as of this writing (2013).
Asked about public records regarding his family’s involvement with
North Shàolín and shortly thereafter he produced a very old copy of
the “Jixian Zhi,” or “History of Jixian.” His seventh-generation
ancestor, Shang Shi Zhi (商仕芝) was indeed a disciple of North
Shàolín Master monk Jǐng Lǐ (景礼).

150
 North Shaolin Kung Fu Shifu Shang Shi Zhi
One family legend goes like this: One day Master Shang’s ancestor
Shang Shi Zhi was walking along a country road nearby the North
Shaolin Monastery when he saw a monk running on the water at a
lake. He couldn’t believe his eyes but it was definitely a man
running on top of the water. He ran over by where the monk came to
the shore and inquired how he could do that. It turned out the monk
was Jǐng Lǐ. Later the monk agreed to teach North Shaolin Kung Fu
to Shang Shi Zhi and thus began what was to become the family
heritage. Jǐng Lǐ wasn’t an ordinary monk either as he had been one
of the monks engaged in warfare against the Wōkòu (mostly)
Japanese pirates that had been terrorizing the east coast of central
China especially around Jiangnan for decades.
Another version of the family legacy can be found in an article from
the Tianjin Daily (2007) which had an extensive interview with
Shāng Mián Huī’s father, Master Shang Baoliang (in Chinese)
speaking about his sixth-generation ancestor Shang Shi Zhi.

151
On left, North Shaolin Kung Fu Master Shang Baoliang, on right
Professor Gao who discovered the location of the lost North Shaolin
Monastery after the war.

152
 Master Shang Bao Liang
The following is a short (translated) excerpt of the Tianjin Daily
newspaper article:
“Shang Shi Zhi studied martial arts since childhood and
when he was 13, he was introduced to a North Shaolin
worship ceremony where he met Master Jing. After
some years the temple master watched his progress and
encouraged him to go to Songshan Shaolin for four
years. He returned at age 26. According to the Jixian
History, Shang Shi Zhi had a profound skill in Chinese
boxing and was offered positions in many nearby towns
and the military. But, he chose to stay in Panshan and
teach local people, men and women, boys and girls
alike as he was open minded and not conservative. At
that time, Shaolin Wushu was a part of popular culture
and every lunar New Year’s there would be great
festivals with singing, dancing and Wushu contests. It

153
 was like a battlefield of heroes dueling with drums and
gongs, people got kicked, thrown, and rolled around,
there was sword play and cheers for the winners. Eight
years later Master Shang Shi Zhi was elected to the
Beijing Palace to work as one of the Emperor’s Sword
Guard.”
Tianjin Daily (2007)
Oral traditions are frequently like this. One can listen to very
divergent accounts of events and consider which sounds most
reasonable, but most reasonable or probable isn’t always the most
accurate history either. 10 11 Running on water? Yes entirely possible.
Magic? No.
On the top floor of Master Shang’s house is a large, open air gym-
like area with a weapons rack on one wall which includes the
standard Shàolín arsenal including staff, spear, halberds and also a
three-section staff.

10 Mizugumo (water spider) was a set of wooden shoes which allowed the ninja to walk and
or possibly run on water. There were also leather semi-balloon style shoes used. The
question can be asked, ‘did they learn these techniques from Shaolin somewhere back in
history?’ Though superficial analysis may “prove” such things unlikely, it is definitely also
true that such technologies were absolutely secret and the whole truth would never be
revealed to foreigners. Martial arts in Asia were and to some extent still are by definition
secret.

11Chinese seem to have the unique ability to look at diametrically opposing viewpoints
equally and be accepting of both in some cases. For example, in “Three Kingdoms”
probably the most famous books of Chinese classic literature Cao Cao is painted as a power
hungry minister that manipulates the emperor in evil ways while trying to kill the three
heroes in the story. However ask any Chinese person if Cao Cao is an evil guy and most
will deny it instead extolling his virtues. (Thus, religion – notably Buddhism and
Confucianism - plays an especially important role in China setting moral guide posts to
guard against potential absolute moral relativism.)

154
Some of Master Shang Mian Hui’s top junior students with weapons rack in the
background
Following the interview, this reporter asked to be allowed to check
out their defense and attack repertoire in that order. Permission
granted he commenced with Mr. Shang’s student Gen Zhi Yuan.
This reporter started his attacks with single kicks aimed at the head
then combinations of front, turning and sidekicks, sometimes
followed by spinning kicks, with each kick or kick combination
followed by punches. In every case Gen’s defense was no more than
three moves to completion, generally either evasions or pulling
blocks simultaneous to or immediately followed by explosively
powerful close-quarter centerline counterattacks.
In some ways Mr. Gan’s North Shàolín Kung Fu defense systems
seemed to vaguely resemble Songshan Shàolín Kung Fu, and Baji
Quan, though there was more emphasis on kicks and a kind of hard-
style Tai Chi like sort of defense system that incorporated pulling
blocks (trapping hands) simultaneous to explosive inside
counterattacks. Tan Tui (Springing Leg) style however seemed to be
to me the most interesting branch of his repertoire of Taolu (pre-
arranged sequence of attack and defense movements) (however I
might be biased because I like kicks).

155
A while later Master Shang sparred with one of his students which
appeared to be straightforward very powerful mostly centerline
Chinese boxing with more evasions, a few low kicks and again those
pulling blocks coupled with counterattacks. Asked if they did many
high kicks, the answer was, “yes, a few.” Most of the kicks seen at
this session were to the shin, knee, and groin area. Mr. Gen did
demonstrate one or two high kicks, but not during interaction with
this reporter or sparring with his master. It deserves to be
emphasized that this is a war art, not a sport.
Then Master Shang and some of his students demonstrated various
North Shàolín Taolu.

As it was getting dark, everyone moved outside and the Taolu

continued.

156
 Masters of North Shaolin Kung Fu and Writer

Writer having fun with Master Shang’s students – the Horse Stance is in some
ways the foundation of Shaolin Kung Fu
After an hour or so, a little tea, light family centered conversation
and some more pictures the first interview and demonstrations were
concluded. In subsequent months more visits were made and photos
taken of their kids’ classes and adult weapons Taolu.
157
158
The Shang Family Lineage Name Poem
A person’s first name in China is always the family name (surname),
followed by a middle name, and ending with a truly “given name,”
(though many in Hong Kong don’t follow the traditional system any
more). Mr. Shang’s family uses a 14-generation rotating middle
name (second character) cycle. Generation names in Chinese culture
may be the first or second character in a given name.
Not many families in China use this system any more, but larger
families and families with illustrious histories do.
The first three lines of the chart below are family middle names; the
fourth is the completion of a poem made of the entirety of the
rotating middle name cycle. However, the poem cannot be
interpreted simply based on the meaning of individual characters,
because Chinese characters often combine to make compound words
with other meanings all together.
The translations found below the Pinyin version are only a few of
many associated with each character. Interpreting and translating
Chinese poetry is an awesome skill than can only be practiced by a
master of the language and someone sensitive to the different levels
of direct and implied meanings within the context of the intent of the
artist that composed the poem. Still, the reader is invited to guess
the meaning of the poem.
Shang Family Lineage Name Poem
显宗定朝闻广仕
原布洪琪宝绵阳
启兴家庆光明远
富国安邦永世长
Xiǎn zōng ding cháo wén guǎng shì
Yuán bù hóng qí bǎo mián yang
Qǐ xīng jiā qìng guāng míng
(Fùguóān bang yǒng shì zhǎng)

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Line 1
显 [xiǎn; Illustrious], 宗 [zōng; ancestor & purpose], 定 [ding; calm
& settle], 朝 [cháo; imperial court, dynasty, face], 闻 [wén, hear,
reputation], 广 [guǎng, broad & numerous], 仕 [shì; official and the
two Chinese chess pieces that guard the king]
Line 2
原 [yuán; original, forgive], 布 [bù; cloth, publicize, arrange],
洪 [hóng; big, great], 琪 [qí ; fine jade], 宝 [bǎo; treasure], 绵 [mián;
silk thread, continuous, soft], 阳 [yang; positive, sun, male]
Line 3
启 [qǐ; open, enlightened], 兴 [xīng; prosper, begin, motivation],
家 [jiā; family, home, expert], 庆 [qì
ng; celebrate], 光 [guāng; light,
glory, smooth], 明 [míng; bright], 远 [yuǎn; far],
---------
Line 4
富 [fù; rich abundant], 国 [guó; country], 安 [ān; quiet, calm, safe],
邦 [bang; country], 永 世 [yǒng shì; eternal, forever], 长 [zhǎng;
constant, to enhance, develop, oldest]
Using this chart one can figure out that Shāng Mián Huī’s father’s
middle name was Bao, because Bao precedes Mian on the chart
above as his father was Master Shang Baoliang. One can also reason
out that Shāng Mián Huī’s son’s middle name would have to be
“Yang.”

160
Chapter 4 - Chán Buddhist “Way of Tea”

禅茶道
Chán Chádào

Tea plantation
According to Chinese mythology, in 2737 BC the
Chinese Emperor, scholar and herbalist Shénnóng
was sitting beneath a tree while his servant boiled
drinking water. A leaf from the tree dropped into the
water and Shénnóng decided to try the brew. The tree
was a wild tea tree. There is an early mention of tea
being prepared by servants in a Chinese text of 50
BC.
~~~~

161
 The most famous legend is that one day during
Bodhidharma’s (440-528) nine years of “just sitting”
facing a wall in a cave (of the Wuru peak) he became
annoyed about his tendency to fall asleep. He is said
to have cut off his eyelids so they could not close
during meditation and threw them to the ground just
outside the cave. And out of those remarkable eyelids,
the first tea bushes in China grew.
~~~~
“Tea tops in refreshment all the six main beverages in
China and emanates its aroma to the five continents in
the world.”
Tea Poem by Zhang Zai of the West Jin Dynasty

Introduction
Chán Chádào, “Zen Way of Tea” or “Zen Tea Ceremony” is a
manifestation of Chán spirit, a path of transformation and awaking -
opening the mind/senses in the eternal flow of now, beyond suchness
and non-suchness, this and that and other mundane dichotomies.
In some ways one can say that Chán Chádào is different from
regular Chinese Chádào in that the Chinese Tea Ceremony is mainly
about the tastes, smells and other sensations of tea whereas Chán
Chádào is about mind (no-mind). One of the more interesting facets
of Chán is that no description can possibly do it justice, as Chán is
beyond any words to describe, and thus all words fall short.
Still, some masters teach and some students learn or unlearn as the
case may be. All things of this mundane reality are actually
processes, which should begin with good intentions combined with
concentration/awareness and letting go all that precedes it and what
may come after. This may be called the first stage. The second stage
is the doing of it, the sensations and movements of harmoniously
preparing tea perfection. It may be very formal or as casual as the
situation requires. In the final stage a new person and relationships
emerge from the chrysalis of past experience. Chán Chádào is a path
to transformation, Chán experience.

162
In a way Chán Chádào is similar to martial arts. In the beginning
one learns mechanical movements and the mind is occupied with
that learning. Over time the practice become reflexive and one learns
to harmonize them with the movements and intentions of others.
This is where practice of emptiness (Shunyata) comes in. It’s a
letting go process; letting go of ego and robotic unnecessary
movements and thinking that interferes with the eternal flow/stream
of now.
One of the hallmark characteristics of someone along the Chán
Chádào and martial arts path is “seeing emptiness.” First one learns
the form, then emptiness, and finally that form is not different from
emptiness. This is discussed in the Heart Sutra of the Prajnaparamita.
It is not just wisdom, but the perfection of wisdom.
Another way of approaching Chán Chádào is via the 10-picture
story of the Ox Herder best known in China by Sung Dynasty (960 -
1279) monk Kuòān Shīyuǎn ( 廓 庵 師 遠 ). In this path of
enlightenment process the ox symbolizes the mind and the herder
symbolizes the seeker. The steps can be summarized as follow:
1. Search for the bull (ox)
2. Discovery of footprints
3. Perceiving the bull
4. Catching the bull
5. Taming the bull
6. Riding the bull home
7. Transcending the bull
8. Transcending bull and self
9. Attaining the Source
10. Return to ordinary life
Several good translations of the Ox Herder story and accompanying
illustrations can be found on the Internet (e.g. Koller, John M. and
Suzuki, D.T.).
When making and drinking tea a master observes the mutual
interdependence of wood, fire, water, metal and earth in the tea and
tea set, the environment and guests simultaneously. All five
elements are harmonized. Balancing the five elements is known to
cure all disease.

163
Visit a Shàolín Abbot or monk’s abode or office and one can expect
to be served tea. It may or may not be a transcendent experience
depending on the receptivity and expectations of the guest(s).
But, exactly where it all began in China is anybody’s guess. One
account claims a Buddhist monk named Gan Lu (Sweet Dew)
brought tea back with him when he returned from a pilgrimage to
India during the first century. Seven “fairy tea trees” he
supposedly planted are said to still to be seen on Mt. Mengding
in Sichuan.
Others adamantly assert (with pretty good evidence) that tea is of
Chinese origin.
“Tea (botanically termed ‘camellia sinensis’) is a
fine plant indigenous to South China, the size of
which varies from one to two feet up to dozens of
feet in length, depending on where they vegetate.”
“In addition to “Cha” tea has also been referred to
in the classics under various bynames such as jia,
she, ming, tu and chuan. Duke Zhou Gongdan of
the Zhou Dynasty (1046 B.C. – 256 BC) once
illustrated: “Jia is a kind of tu with bitter taste.”
Yu, Lu (780 AD - Jiang Yi & Jiang Xin, Trans.,
2009) The Classic of Tea, Chapter 1, Tracing to the
Origin of Tea (P. 5)
In the Song Dynasty (960 - 1279), monks got up, washed their face
and hands, and drank tea in the morning. Then, they sat during
meditation before taking a nap. When they got up, they washed and
drank tea. Then, they had a meal, washed their face and hands, and
drank tea. Monks were and to a large extent still are inseparable
from tea in daily life. Tea ignites the vitality and strengthens the will.
In the Song Dynasty many Chinese temples formulated ritualized
ceremonies for drinking tea. The most famous was the tea banquet of
Jingshan Temple ( 径 山 寺 ) in Yuhang District, Hangzhou city,
Zhejiang Province. Built in the early Tang Dynasty this temple
became like the Vatican in the Song Dynasty, while Hangzhou was
country’s political, economic and cultural center, rather like Kyoto.

164
The earliest Buddhist communication between Jingshan Temple and
Japanese Buddhists was in 1235 when Japanese Buddhist monk Enni
Ben’en (圓爾辯圓 called Yuan’er Bianyuan in China, 1202–1280)
studied various forms of Mahayana under Chinese Master Wúzhǔn
Shīfàn (无准师范) at Jingshan (Jìngshān 径山) Temple.12
Thus, it might be said that Jìngshān Temple originated the Japanese
Tea Ceremony. Nanpushaoming, who learned tea planting, tea
making and tea banquet ceremony during his studies under Wúzhǔn
Shīfàn, the 40th Abbot of Jìngshān Temple, brought the tea
ceremony back home to Japan and developed it in every corner of
the nation. (Chen Saiyan, 2009)

The Ancient Tea Horse Road

Chámǎgǔdào 茶马古道

The historic "Tea Horse Road" goes over some of the highest terrain
in the world and was once the primary international exchange
channel in Asia. It was not only cultural exchange, but the roads by
which civilization spread. Definitely tea and horses traveled these
routes, but also Buddhist learning, vegetables, fruits, and all manner
of luxury and exotic goods.
There were seven main lines to the Tea Horse Road.
1. The “Snowy Road” had two main branches that went from
Southern Yunnan in Dali, Lijiang, Diqing through Tibet into India,
Nepal and other countries.

12Wuzhun Shifan (Chinese: 無準師範, 1178–1249 AD) was a Chinese

painter, calligrapher, and prominent Chán monk who lived during the late
Song Dynasty (960-1279). Wuzhun Shifan was born in Zitong, Sichuan
province, China. He eventually became a renowned Buddhist abbot at the
Temple of Mount Jingshan. He was once summoned by Emperor Lizong of
Song (理宗; r. 1224-1264) in 1233 in order to share with him the doctrine
of Chán Buddhist Dharma. For this Wuzhun was given the title Fojian
Yuanzhao Chanshi (Mirror of the Buddha, Chán Teacher) as well as a
gold-embroidered kaśaya that he wears in his portrait painting of 1238.

165
 2. The Tribute Tea Trail went from the south via Simao, Yunnan,
Dali, Lijiang Sichuan Xichang (south Sichuan province), and
Chengdu the capital of Sichuan, to the Central Plains region (lower
reaches of the Yellow River which formed the cradle of Chinese
civilization, modern-day Henan, the southern part of Hebei, the
southern part of Shanxi, and the western part of Shandong
province).
3. Buy a horse trail: From the ancient city of Dali (southwest Yunnan)
to Kunming, Chuxiong (Central Yunnan).
4. Burma India Road: This is the earliest historical records of a trail,
from the Xichang via Yunnan Lijiang, Dali to Baoshan, then
Tengchong (west Yunnan, known for its’ volcanic activity) into
Burma, then into India and other countries.
5. Dianyue Trail: From Kunming, via the Red River into Vietnam.
6. Old Southeast Yunnan Road: From Yunnan to Laos and then
Southeast Asia.
7. Picking Road: Yunnan tea to customers around the area including
Xishuangbanna (tropical rain forest on southern tip of Yunnan),
Simao (southern Yunnan), and other major tea consuming areas.

Chán Buddhism and Tea

Just as early Buddhists learned to sculpt the figure of Buddha
traveling through Greek ruled Central Asia, so in western China tea
adapted to the needs of religion. Nearly all early teas were named for
mountains which had large Buddhist monasteries. The role of tea in
Buddhism is rather like that of wine in the Catholic Church in that
Catholic monasteries were centers of grape cultivation and wine
making, whereas Buddhist temples evolved increasingly
sophisticated methods of tea cultivation and preparation. Over the
centuries Buddhist monks developed white, green, red, black and
oolong teas.

166
Oolong (乌龙 wūlóng, meaning “black dragon”) teas are produced
using a unique process that involves withering under the strong sun
and oxidation before curling and twisting. Oolong tea is especially
popular with tea connoisseurs in south China and Chinese
expatriates and their descendants worldwide, as is the Fujian
preparation process known as the “Gongfu tea ceremony.” (Here
“Gongfu” refers to “art and skill” as compared to the martial
endeavor.) This elaborate tea ceremony in its complete form is rich
in history and symbolism.
Historically in China Buddhist monasteries were not only temples
for meditation and rituals, and homes for monks, but they were also
hospitals, schools, universities, research centers, libraries, art
galleries, inns, orphanages, refuges for those in need, police stations,
the goals of pilgrimages, publishing houses, cultural centers, meeting
halls and specialty tea centers. When emperors traveled they often
stayed at monasteries which were the apex of civilization at that
time, because monks were the largest class of well-educated people;
not so different in some ways from Catholic monasteries in Europe
even though Chán culture is and always was radically different from
Catholic, or any other “traditional culture” for that matter.
Visitors to Buddhist monasteries were virtually always invited to
drink tea, and thus did tea culture spread. Tea was also used for a
variety of ritualized ceremonies including the appointment and
departure of abbots, seasonal assemblies, meetings with guests
including emperors and commoners, and the arrival and departure of
monks.
Buddhists also used tea as an aid to meditation, social intercourse
and a general health tonic. It engendered sobriety and wakeful
tranquility in addition to spiritual refreshment. The rituals in
preparing tea created an atmosphere of transcendence for those
partaking of it.

167
 Writer enjoying an informal cup of tea with monks at temporary office during
construction of North Shaolin. Shi Yan Wan is center.
The role Buddhism has played in the history of tea in Asia parallels
the role of Catholicism in the history of wine in Europe. Their
respective drinks donned rituals and transcendent significance and
the practitioners of both traditions became devoted adherents.
By the Tang dynasty (618-907), China had centuries of experience
with Buddhism and Chán Buddhism was the formless cup within
which that tea steeped.

The Classic of Tea

Chájīng 茶经
It was during the Tang Dynasty that the original and legendary Sage
of Tea, LùYǔ ( 陆羽 - 733–804) grew up and wrote “The Classic of
Tea.” But, as one might surmise, the road to becoming a master is
never without challenges. In some cases, those challenges start very
early upon the road of life. According to the “New Book of Tang”
(Xin Tang Shu) Lù Yǔ was abandoned as an infant by Xihu Lake in
a suburb of Jingling City (present day Hebei).

168
A Buddhist monk, Zhiji brought him back to the Longgai Temple
(present day Xita Temple).
Since his foster father monk Zhiji had a profound interest in tea, Lù
Yǔ used to pluck, process and brew tea for him accumulating an
unusually high level of expertise and ability. But, because of his
wide interests and curiosity Lù Yǔ left the monastery at an early age,
though he maintained a good relationship with his kind old master
throughout the old monk’s life.
As he grew up Lù Yǔ traveled with his friends to where wonderful
teas and superb water could be found. In 755, Lù Yǔ returned to his
hometown Jingling to sort out his travelogue. Not long after Lù Yǔ
set off again to major tea growing areas including the upper, middle
and lower Yangzi River and around the Huai River. Along the way
he formed strong bonds with a number of scholars in Buddhist and
literary fields and together they explored the world of teas, legendary
spring waters, and exquisite poems about tea.
Lù Yǔ Visits Tea Water Well
On a cold winter night
a friend dropped by.
We did not drink wine
but instead drank tea.
The kettle bubbled,
the coals glowed,
the bright moon shined
outside my window.
The moon itself
was nothing special -
But, oh, the plum-tree blossoms!
Tu Hsiao Shan (Song Dynasty)
~~~~

169
 The Way of Tea
A friend presented me
with tender leaves of Oolong tea,
for which I chose a kettle
of ivory-mounted gold,
a mixing-bowl of snow-white earth.
With its clear bright froth and fragrance,
it was like the nectar of Immortals.
The first bowl washed the cobwebs from my mind -
The whole world seemed to sparkle.
A second cleansed my spirit
like purifying showers of rain.
A third and I was one of the Immortals -
What need now for austerities
to purge our human sorrows?
Worldly people, by going in for wine,
sadly deceive themselves.
For now I know the Way of Tea is real.
Chio Jen (Tang Dynasty)
These extraordinary translations were downloaded from
http://www.oolong-tea.org/chinese-tea-poetry-poems-about-tea/
In 760 Lù Yǔ settled down in Huzhou City (Zhejiang) “where tea
flavored the land,” and began to organize his research. It went
through several revisions and with the help of his friend Jiaoran, Lù
Yǔ got “The Classic of Tea” printed in 780, composed of three
volumes.

170
Chapter 1 describes the origin, characteristics, functions and
different designations of tea. In this chapter one learns the different
compositions of Chinese characters for tea, which include
categorizing tea as an herbage, arbor or shrubbery which is
somewhere in-between.
Chinese characters have a “radical” (stem part, found on the left or
top of a more complex character) which in regards to tea as an
herbage was “艹” which means grass, and then combined into 茶 or
chá, (tea). When tea is regarded as an arbor, the Chinese character
for wood was used (木, mù) was used in the character 木茶, mùchá
as was recorded in the Treatise of Materia Medica by Emperor
Shennong. In this fascinating chapter Lù Yǔ makes the point that
wild tea strains growing up naturally in their wild habitat are better
than those cultivated in gardens, and those grown on the sunny side
of hills yield superior teas. Lù Yǔ offers tea as treatment for anxiety,
fidgeting, headache, blurry eyes, weak limbs and painful joints. He
concludes this chapter with recommendations for finding the best
forms of ginseng in China and Korea.
In Chapter 2 titled “tools to pick and store tea,” Lù Yǔ recommends
and intimately describes the best equipment to pick and process tea.
These include baskets for collecting freshly picked tea leaves
(woven with think bamboo strips), a ground cooking range (without
stovepipes, they used sweet smelling wood for fire in those ancient
beautiful times), a parching wok, steam box, stone pestle and mortar,
an iron mold (traditionally teas were powdered and shaped with a
mold in China before selling and use), tea processing work table, a
cloth (usually silk) for the mold, bamboo rack, awl knife, bamboo
rope, and so on. His chapter ends with a description of the Yu, a
wooden square case walled with woven bamboo strips and pasted
with paper. “During the rainy season as plums are ripening in the
south of the Yangzi River, the fire is made to burn a bit more
scorchingly…” Attention to every minute detail was a hallmark
characteristic of Lù Yǔ, something he by necessity learned in the
Chán monastery where he grew up.

171
Chapter 3 explains the time and methods for tea picking and
processing, with the best months being the third and fourth months
of the Lunar year (usually May and June) and the best times for
picking is just before daybreak “when dew is still glittering” on the
leaves. According to Lù Yǔ the leaves can be harvested after three
years. The fleshy smaller leaves are recommended as best and only
clear and fine days allow for harvesting.
Volume Two contains only Chapter 4 which explains the 24 types of
instruments for tea-making procedures. Wind stoves are described in
minute detail, for example they’re made of either bronze or iron,
with a shell .3 inches in thickness, rim of .9 inches, with .6 inches
bending inward to form a chamber which is plastered with a layer of
clay. The tripod stand has 21 ancient characters cast there, which
also are described, as is the smelting of the tea boiling wok, tea
supporting stand, tea tongs, paper bag to keep roasted tea, the whisk,
tea sieve and box, measuring spoon, water tank, water filter pouch,
and so on. Anecdotal stories are sprinkled into these descriptions.
Colorful language is used throughout that gives the reader the feeling
of really being there.
Volume Three starts with Chapter 5 titled “Techniques for Brewing
Tea,” which introduces the most sublime processes for preparing the
finest most fragrant teas and the quality of various waters. For
example, mountain springs are preferred with the next option being
river water, followed by well water. However, dripping trickles from
stalactites and slow creeks from rocks are ideal waters for tea as
well. A pinch of salt is recommended but stern warnings about too
much being added: “How can tea sipping be depreciated as salty
soup savoring?” This chapter needs to be read slowly and carefully
(sipped) by all lovers of tea.
Chapter 6 provides guidelines and codes for savoring tea during and
before the Tang Dynasty as well as a short bibliography of ancient
literature on tea drinking.
Chapter 7 is a fascinating collection of tales and legends concerning
tea in history beginning with a really detailed “who’s who” of tea
history in China. There is also poetry.

172
 “The civil official Zuo Si in the Jin
Dynasty once wrote a poem My Cute
Girls, of which are few lines are
quoted:

“My two daughters are cute girls,

Fair and flawless as lily pears.
We give the younger the name Pure,
Her tongue’s glib but never demure.
The elder’s name is an orchid fine,
brows are rainbows and eyes shine.
They brisk in woods like two fairies,
can’t wait to get ripe fruits and berries.
To flowery nature they’re so much bound,
wind and rain chorus a cheerful sound.
Tea scents from home lure them with desire,
pursing rosy lips they help blow the fire.
Yu, Lu (780 AD - Jiang Yi & Jiang
Xin, Trans., 2009) The Classic of
Tea P. 57

This chapter has dozens of quotes from all different sources

including The Book of Songs, Treatise of Materia Medica, Canon
of Moxibustion and Acupuncture Preserved in Pillow (Zhen
Zhong Fang), Prescriptions for Children (Ru Zi Fang), Record of
the Northern Wei Dynasty, Biography of Eminent Monks, Sequel
to the Biography of Eminent Monks, as well as writings of the
literati, poets, and so on.

173
Chapter 8 summarizes in detail the distribution of tea producing
regions in the Tang Dynasty and compares the quality and merits
of every type from each area and states that Shannan District
(present day Hebei, Hunan, Shaanxi, and Sichuan) Xiazhou tea is
the best. Lù Yǔ goes district by district around primarily south
China noting where and what the best teas are.
Chapter 9 is very short and presents some simplified sets of
apparatus for preparing tea under different circumstances,
including climbing a rope to a cliff cave, rural temples and along
creeks and streams. It concludes with the following admonition:
“However, for a tea ceremony to be held at a metropolitan
location or a dainty household, the whole array of the 24 tea
utensils must invariably be embarked upon the occasion. A single
miss may render the observance a less decent one.”
Finally, Chapter 10 consists of one paragraph only and suggests
tea loving people copy The Classic of Tea in scrolls and hang
them on the wall for good guidance. Lù Yǔ was surely an artist in
his vivid descriptions and scientist in his detailed methodologies;
in many ways he was the first secular priest and scientist in the
Way of Tea.

The Sequel to the Classic of Tea

Xù Chájīng 續茶經
Very close to a thousand years later writer, compiler, and editor
Lu Tingcan penned The Sequel to the Classic of Tea containing
advances throughout the Tang, Song, Yuan and Ming and Qing
Dynasties as described in quite a number of monographic works
written throughout that enormous period of time. He kept to the
format used in The Classic of Tea but didn’t repeat any of it.
A short story in Chapter 1 illustrates one part of the relationship
between the spread of Chán and tea culture to the north of China.

174
 “Tea used to be a beverage favored only by people
in the south, while few northerners drank it. Such a
situation changed since the Kaiyuan Period 13 when
Zen monks launched an upsurge in promoting the
Zen religion. As the pious adherents in their
prolonged and intense practice were supposed
neither to sleep, nor to have any supper, tea
because their only energy source. Thus each
practitioner was seen carrying his tea cup, and
every nook and cranny held a tea-brewing pot. The
practice was favored and thenceforth a convention
came into being. Gradually the convention spread
from the states of Zou, Qi, Cang and Di (the
present Shandong and Hebei Provinces) to the
capital city of Chang’an. Teahouses sprang up
everywhere in urban areas just like mushrooms
after a spring rain, appealing to consumers with the
fragrance of tea. With a coin paid, everyone, monk
or layman could enjoy a good drink….”
Tingcan, Lu (1734 - Jiang Yi and Jiang Xin Trans,
2009) The Sequel to the Classic of Tea P. 101

13 The Kaiyuan Era is known as the early half of Xuanzong's reign (712-756)
when China reached the height of her powers. Kaiyuan was chosen as the year
name during the early reign of Xuanzong, when the emperor was famous for
his efforts in managing the country, promoting talents, developing economy
as well as being a patron of the arts. The world was at peace during the
period, therefore, the historians in later generations called it "Kaiyuan Era".
175
The Sequel to the Classic of Tea is about ten times longer than
the Lù Yǔ’s original The Classic of Tea but retains the brilliant
well referenced anecdotal stories as well as analytical
descriptions of methodologies and the reasons for them proving
that the higher levels of arts are sciences and the higher levels of
sciences are indeed arts.
“The recent fad is for Luojie from
Changxing, which is believed to be
the ancient Purple Bamboo Shoot
from Guzhu. As to the sites
producing Juojie, though quite a
few, only the Dongshan Mountain
yields the first-class strain. Yao
Bodao has a poem on in it, which
goes:
‘The vale is known as Bright Moonlight.
Tasty tea brings fame to the green sight.
Its charm reveals in shy grace,
its taste excels all,
though mild and slight.
Indeed the tea is a divine crystal
blessing us with pure delight.’”
Ibid P.161
In some ways The Sequel to the Classic of Tea is a bit more of a
compendium than observational science compared to the original
Classic of Tea; the books are similar but different.

176
 “Throughout history, scores of people have
compiled books about tea, of which Lù Yǔ’s The
Classic of Tea and Cai Xiang’s Comprehensive
Work on Tea are the most far-reaching ones. The
practice at that time was however to grind the
leaves into a minced paste for solid tea cakes, thus
the products of Longfeng Tuan (Dragon and
Phoenix Ball), Xiao Lontuan, (Petite Dragon ball).
It was not until the Xuanhe Period (1119–1125)
that tea leaves in light color began to enjoy
preference. Extracted from the Encyclopedia of
Civil Surpluses (Chang Wu Zhi) by Wen
Zhenheng.”
Ibid, P. 165
Reading Chapter 1 of The Sequel to the Classic of Tea one can
see how tea culture spread out from the monasteries to all
branches of life over the centuries in China.
“’As a folk tale from the monks in the mountains
goes: A few tea seeds accidentally fell into the soil.
When they sprouted and grew up, their branches
interlocked as if they were joined on one root. That
is why tea has been presented as a precious gift to
newly wedded couples to embody an intimate and
solid relationship.’” Extracted from Gardening
Methods and Anecdotes (Guan Yuan Shi) by Chen
Shijiao)”
Ibid P. 173

177
Chapter 2 of this magnificent sequel is practically all quotes from
Chinese classics (most of which unfortunately did not survive the
ensuing centuries) but begins with poetry and continues with
stories about the equipment used to make tea.
As with The Classic of Tea, Chapter Three of the Sequel to the
Classic of Tea describes processing and sorting teas, revealing all
the secrets of a thousand years since that first great classic again,
using meticulously recorded references. At this point in the book
readers become acutely aware that Lu Tingcan must have had an
enormous house to contain the thousands of references in this
sequel, or perhaps access to an imperial library. In any case he
must have had an extraordinarily well-developed index system to
organize the prodigious quantities of quotes and references.
In addition to a vast cornucopia of innovations in tea art and
science, Chapter Three also mentions infusing teas with flowers
to add a unique touch to the flavor.

178
 “A recipe for making lotus tea: Early in the
morning at sunrise, tea makers need to go to the
lotus pond before breakfast. Seek the buds ready to
bloom, push the pistils aside gentle to feed in as
much tea as possible into the packet. Enlace the
stuffed buds with strings for a whole night. The
next morning, untie the petals to get the content
out, and wrap it in paper to get dried in the sun.
Three times of this routine prepare the lotus tea
ready to be put in a tin pot and wrapped up for
storage. Extracted from Stories of the Predecessors
(Yun Lin Yi Shi) by Monk Yun Lin”
ibid, Chapter 3, P. 245
As the chapters and centuries roll on, it’s apparent that respect
for the skills of the monks in the cultivation and preparation of
tea remained strong:
“‘The now world famous Songluo stayed in the
shadow of such eclipse until a monk from the
Huqiu stayed at a temple (later called Songluo
Temple) and initiated a tea-making practice in a
Huqiu way. It is truly a shame that Stone Horse
Well never made its presence known to Lù Yǔ, nor
did the tea plants of Diannan have the stroke of
luck to meet the monks from Huqiu.’ Extracted
from Traveling Sketch of Yunnan (Dian Xing Ji Lue
by Feng Shike.)”
Ibid, P. 263

179
Reading these two greatest classics of tea one can discern the
harmony between Chán and Chádào and the natural pattern of
both growing from the south to the north and from inside the
monasteries to all the towns, villages and remote areas in China.
As tea culture became more of a lay activity however, criticism
even of some monks’ preparations emerged:
“‘The lofty and cliffy areas around Wui, Zimao
(Purple Cap) and Longshan (the Dragon Mountain)
all yield tea. Good as the strains are, the maladroit
treating by the monks discredit them…’ Extracted
from Elegant Writings on Peaceful Life (Tai Pin
Qing Hua) by Chen Meigong.”
Ibid, P. 265
Chapter Seven, like the original is titled: Records and Legends of
Tea and contains more than a dozen stories involving Buddhist
temples, monks and miracles. Below are just a few.
“A Jinshi (advanced scholar) named Quan Shuwen
once told such a story: Prior to ascending the
throng, Emperor Wendi of the Jin Dynasty
dreamed in his sleep that his skull had been altered
by a supernatural. Thereafter the emperor began to
suffer from constant headache. Later on he got
acquainted with a monk who gave the emperor a
remedy. Then a certain kind of tea in mountains
was plucked and decocted to the emperor. The tea
turned out to be truly effective. Ever since then,
people became fervent in collecting and drinking
tea. Thus there ran a poem expressing people’s
craze about tea: ‘A carload of tea is worth more
than a thorough study of Spring and Autumn
Annals (Chun Qiu) and Hetu (Yellow River
Diagram) or the Eight Diagrams.’ Extracted from
180
Crouching Dragon’s Encyclopedia (Qian Que Lei
Shu).”
Ibid, P. 443
~ ~ ~
“‘Master Li Zhiji was a pious Buddhist abbot at
Jingling. He had long been indulged in tea, but the
tea he drank had to be brewed exclusively by his
prentice Lù Yǔ. When Lù Yǔ went out on long tea
missions he would rather go without any tea even
for several years. One day Master Zhiji was invited
into the imperial palace by Emperor Daizong for
certain oblation ceremonies. The emperor had a
royal tea expert make tea to entertain him, only to
find him have but a small polite sip. Not believing
such a faith to Lù Yǔ’s brew, the emperor sent his
men to get Lù Yǔ to his palace in secret.
The next day, Emperor Daizong treated Master
Zhiji to dinner at which the tea brewed by Lù Yǔ
was served to him. The moment Master Zhiji held
the cup of tea in his hand, he was beaming with
happiness. Slurping and praising the tea with
satisfaction, the abbot bottomed it up. He then
explained to the surprised emperor that the tea
seemed to be had by his ‘dear boy Lù Yǔ.’
Completely convinced of Master Zhihi’s expertise
on tea, the emperor called Lù Yǔ out to meet his
master.’

181
Extracted from Postscript to a Painting of Lù Yǔ
Performing Tea Arts (Lù Yǔ Dian Cha Tu Ba) by
Dong You.”
Ibid, P. 463, 465.
~ ~ ~
“‘Poet Bai Jui used to practice Buddhist vegetarian
meals. Once his friend Liu Yuxi suffered from
drunkenness. To sober him up, Liu Yuxi offered
Bai Juyi some minced chrysanthemum seedlings
and preserved radish, in exchange for his
refreshing Liuban (Six Speckle Tea).’ Extracted
from Chorography of the Man’ou (Wenzhou) Area
(Man Ou Zhi).”
Ibid P. 465.
~ ~ ~
“‘Once Emperor Huizong and Crown Prince
Qinzong of the Song Dynasty were captured by the
Kin soldiers. On the way to the Kin Kingdom, they
got by a temple where stood two stone warrior
attendants of Buddha’s both cupping one hand in
the other before chest. The josses in the temple
were so lofty that their heads almost touched the
crossbar of the roof. There were no other oblation
vessels but a few stone calyx and censers on the
altar. A Hu (non-Han nationals living in the north
and west of China in ancient times) monk came out
and inquired the two with a bow, ‘Where are you
from?’ ‘From the south.’ Hearing this, the monk
immediately called in two boy servants to brew tea

182
for them.
The tea was so nice that the emperors would like to
have some more. But by then, the monk and the
boy servants had retreated to the back hall. Waiting
for a long time in vain, the emperor and his son
went in to look for them, only to find the hall
vacant. What they saw in the bamboo holt was no
more than one small house with carved stone
statues of the Hu monk and two boy servants. The
statues looked exactly like the two boys who
presented tea to the emperors.’ Extracted from
Floristics Home and Abroad (Hua Yi Hua Mu
Kao).”
Ibid P. 503.
~ ~ ~
“‘The Tea Immortal Pavilion was situated on the
Langya Mountain in Chuzhou. This thatched hut
was built in the Song Dynasty by some country
monks for a prefectural governor Zeng Zhao (alias
Zikai). The name of the pavilion was derived from
a poem by Du Mu (alias Fan Chuan):
Who knows the poor governor, diseased?
Secluded here as a tea immortal, pleased.
“Zikai also mentioned the pavilion in his own
poem:
Country monks are so warm-hearted,
For me a thatched hut is constructed.
Tea Immortal and herb sage get connected,
183
From Du’s poem the pavilion is imparted.
“This poem was written in the second year of the
Shaosheng Period, when Zeng Zhao worked as a
prefectural governor.’ Extracted from Records of
Scenic Spots and Historical Sites (Ming Sheng
Zhi).”
Ibid P. 521.
~ ~ ~
“‘As a custom, each household would brew some
new tea on the Beginning of Summer, and present
the drink together with fine fruits and nuts to their
relatives and neighbors. Such a ritual present is
called Seven House-hold Tea.
“’Monk Qianshi from the Nanping Temple was
known for his masterpiece at such tea ceremonies.
He described his own expertise as ‘heart to hand’
intuition, which could hardly be learned through
verbal instructions.”
“’Thanks to the Dignitary Monk for His Sweet-
scented Osmanthus Tea,” a poem written by Liu
Shiheng reads:
“‘Gold Osmanthus and fair buds scenting over the
fire,
By Crane Rill with a hare-hair cup I sip and
admire.
Vernal drizzles oil the leaves echoing thunders
new,

184
 Petals are touched with celestial tones of autumn
hue.
Its scent exceeds Yangxian the famed green book,
Its drinkers inspired high to the Palace of the
Moon,
Lu Tong’s tea ode proves too charming to mold,
I’m to escape Zen but pause for the nice tea code.’
“Extracted from The West Lake Travelogue (Xi Hu
You Lan Zhi).”
Ibid, P. 563.
~ ~ ~
The Tea Classics are more than reflections of arts and sciences,
or proof of the parallel co-evolution of tea and Chán in China, as
they are part of the living, breathing, social, cultural and
technological evolution of a people. For example, whoever would
guess that the humble tea-saucer was invented in the Jianzhong
Period after the daughter of the Prime Minister of Shu Kingdom,
Cui Ning, burned her fingers when her tea cup slipped? (Ibid P.
273)

Chapter Conclusions
Chán does not live inside empty and overflowing teacups, but rather
here and now in the ordinary and extraordinary events and non-
events of life. Smell the subtle aromas, relax, breath in the vapor,
and savor every sip of life taking the bitter along with the sweet. But,
if one day your teacup should slip, don’t forget the daughter of the
Prime Minister of Shu Kingdom, and get a saucer.

185
References
Chen Saiyan (2009) Jingshan Tea Culture to be revived, China Daily
(Newspaper) Downloaded from
http://www.chinadaily.com.cn/m/hangzhou/e/2009-
10/23/content_8840302.htm July 7, 2014 (Link works but article is
missing.)
Koller, John M. Ox Herding: Stages of Zen Practice, Department of
Cognitive Science Rensselaer Polytechnic Institute, Downloaded
from:
http://www.columbia.edu/cu/weai/exeas/resources/oxherding.html
Dec. 6, 2014
Suzuki, D.T., (Translator), (1994) Manual of Zen Buddhism (The
Ten Oxherding Pictures), Grove Press, NY, NY. The Tex Oxherding
Pictures and translated stories can be downloaded from:
http://www.sacred-texts.com/bud/mzb/oxherd.htm
Yu, Lu (Jiang Yi & Jiang Xin, English Trans.) (2009) The Classic of
Tea, Hunan People’s Publishing House, Hunan
Lu Tingcan, (Jiang Yi & Jiang Xin, English Trans.) (2009) The
Sequel to The Classic of Tea, Hunan People’s Publishing House,
Hunan (The Classic of Tea and the Sequel to the Classic of Tea are
published together in a two-volume set.)

186
Chapter 5 - Shàolín and Chinese Traditional
Medicines (CTM)

中医学
Zhōngyīxué– Chinese Medicine

“In Shàolín, we have three treasures: Chán (Zen), Wǔ

(martial arts), and Yī, (medicine).”

“The three treasures are one.” (San bao hui yi 三宝会

意)

Medicine Buddha at Songshan Shaolin

187
 “According to (Master Monk) Dejian, Shaolin self-
healing is fostered by quieting your mind, adjusting
your body and controlling your diet. His prescription
begins with Shaolin Qigong, specifically the two
methods attributed to Bodhidharma, the Muscle-
Tendon Change Classic or Yìjīnjīng and the Marrow-
Washing Classic or Xǐsuǐjīng. “Yìjīnjīng changes the
meridians of your body,” asserts Dejian. “Xǐsuǐjīng
improves your circulation, fosters Qi, makes you
strong and adjusts your body physically and
psychologically.”

Gene Ching, (2005) Shaolin Trinity – Shaolin Monk

Shi Dejian Discusses the Three Treasures

(Note: Shi Dejian is one of the few living Masters of

Shàolín Medicine at Songshan Shàolín today.)

Introduction
Shàolín Medicine can be thought of as a specialty branch of Chinese
Traditional Medicine (CTM). It specializes in areas relating to
promotion of health, fitness and longevity with an emphasis on
meditation and wound healing (traumatology) which incorporates
most forms of Traditional Chinese Medicine given the holistic
natures of Shàolín Medicine and CTM.
However, given that anywhere from 70 to more than a hundred
monks live at Songshan Shàolín Monastery at any one time, and that
historically they functioned as a hospital for surrounding
communities, the full spectrum of Chinese Traditional Medicine
(CTM) was certainly used and nowadays in some cases is combined
with western medicine to ensure and promote the health of all.

188
Brief Overview of CTM
CTM is the oldest, most comprehensive, effective and safest form of
medicine in the world. It has sustained and nourished the longest
ongoing civilization for over five thousand years with meticulously
kept written records dating back some three thousand years. Chinese
medicine is more focused on prevention than fixing problems after
they happen than western medicine, and looks at more multi-causal
systems that create illnesses when they do happen than western
medicine which tends to focus on treating symptoms. Health is
viewed in CTM as a harmonious interaction of human systems with
nature and disease is interpreted as a disharmony in those
interactions. The goal of CTM is to restore organic harmony by
creating a new equilibrium when energies are in excess or deficient.
Fundamental to these harmonies is the concept of “qì,” (a section on
this ubiquitous energy can be found later in this chapter.)

Herbal Medicine
Cǎoyào 草药

According to legend Chinese herbal medicine was founded

Chinese Emperor Shénnóng in about 2737 BC.
Emperor Shénnóng was famed for “inventing” Chinese herbal
medicine and the phrase all Chinese children seem to learn is: Shén
nóng cháng bǎicǎo ( 神 农 尝 百 草 ) which means: (Emperor)
“Shénnóng tasted a hundred herbs.” Shénnóng Běn Cǎo Jīng is a
book on agriculture and medicinal plants attributed to Shénnóng
which was written sometime between 300 BC to 200 AD. It is a
compilation of information about these herbs and the medicinal uses
of plants. This book classifies 365 species of plants, woods, roots,
grass, animals, fur and much more into three main categories.
Emperor Shénnóng is also called the “Farmer God,” and the “God of
Five Grains.”

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There is some disagreement between scholars as to whether the
Shénnóng Běn Cǎo Jīng was written before or after what arguably is
the greatest classic of Chinese TCM, the Yellow Emperor's Inner
Canon, (Huángdì Nèijīng 黄帝内经). Written between 475 - 221 BC
the Yellow Emperor's Inner Canon was radically different from
previous medical texts in that the natural effects of diet, lifestyle,
emotions, environment, and age are viewed as the causes of disease
rather than demonic influences as had previously been thought. The
text contains two parts, each composed of eighty-one chapters or
treatises in a question and answer format between the legendary
Emperor Huangdi (Yellow Emperor) and six of his finest ministers.
Extensive discussion of plants and herbs can be found in the texts.
This book covers not only medicine but also psychology,
philosophy, sociology, anthropology, military, strategy,
mathematics, astronomy, meteorology and ecology.
The Compendium of Materia Medica (Běncǎo Gāngmù) is a Ming
Dynasty (1368–1644) pharmacological record written by Lǐ Shízhēn
which quotes Shénnóng’s original work extensively. This book
contains information about 1,892 herbs and even today is still widely
used as a reference.
In the 1977 Encyclopedia of Traditional Chinese Medicinal
Substances, 5,767 substances are identified as part of the
traditional Material Medica.
The huge number of substances listed is a result of extensive
research into the traditional folk applications of substances in
different parts of rural China.
A typical practitioner may routinely use between 200 and 600
substances. Typical prescriptions are prepared as a decoction usually
containing about 9 to 18 herbs.
Typically, the herbs are boiled for about half an hour, however a
variety of different approaches are used. Some ancient traditional
Chinese “herbal” medicines also included various animal parts
however these are generally not used in modern practice.
Other sources report there are approximately 12,807 kinds of
traditional botanical medicines used in China and over 100,000
medicinal recipes recorded in the ancient literature. (Chen, K. Yu, B.
1999, P. 934)

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Acupuncture and Moxibustion - Overview
The origin of acupuncture and moxibustion are attributed to Fu Xi
and his creation of therapeutic techniques using stone needles (“bian
stones” 砭 ) and Huang Di’s invention of acupuncture and
moxibustion. These tools were first used during the “New Stone
Age” which lasted from 8,000 BC to about 2,000 BC.
“Three thousand years ago in the Shang Dynasty the
hieroglyphs of acupuncture and moxibustion appeared
in the inscriptions on bones and tortoise shells.
Because of the development of bronze casting
techniques there appeared bronze medical needles.
But bian stone was still used as the main tool for
treating diseases. During this period the philosophical
thinking of yin-yang and five elements was formed,
and in the field of medicine the ancient physicians
had a preliminary understanding of pulse, blood, body
fluid, qi, shen (manifestations of vitality), essence,
five sounds, five colors, five flavors, six qi, eight
winds, etc. as well as the ideology of relevant
adaption of the human body to natural environment.
Thus, germinated the sprout of the basic theory of
traditional medicine.”
Cheng, Xinnong (Chief Ed. 2012) Chinese
Acupuncture and Moxibustion, P. 4

Acupuncture
Zhēnjiǔ 针灸

One way acupuncture works is by channeling qìinto the 12 main

meridians and eight subsidiary medians which transmit qìand blood,
and balance the yin and yang of the whole body, nourish tendons and
bones and improve joint function. Nutritive qì flows inside the
meridians and defensive qìruns outside the meridians. Research on
acupuncture and qìhas ancient roots and continues to this day.
As the Iron Age emerged during the Warring States Period and Qin
Dynasty, acupuncture techniques developed by leaps and bounds.
Many famous treatises were written on acupuncture. However:
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 “Because the earliest acupuncture books contained
mistakes and differences, and had missing
information, the famous medical doctor Huángfǔ Mì
compiled the book Systematic Classic of Acupuncture
and Moxibustion (Zhēnjiŭ jiăyĭ jīng) in 256-260 by
collecting the materials of acupuncture and
moxibustion from the ancient books Plain Questions,
Canon of Acupuncture and Essentials of Points,
Acupuncture and Moxibustion. The book consists of
12 volumes with 128 chapters, including 349
acupuncture points… It is the earliest exclusive and
systemized book on acupuncture and has been one of
the most influential works in the history of
acupuncture and moxibustion.
Cheng, Xinnong (Chief Ed. 2012) Chinese
Acupuncture and Moxibustion, P. 5
Over the next thirteen hundred years the science and art of
acupuncture and moxibustion evolved enormously. Unfortunately, in
1822 the authorities of the Qing Dynasty ordered the permanent
abolishment of acupuncture from the Department of Imperial
Medical College because “acupuncture and moxibustion are not
suitable to be applied to the emperor.” Ibid, P. 8
In July of 1951 the Experimental Institute of Acupuncture-
Moxibustion Therapy was set up directly under the Ministry of
Public Health and since then the sciences and arts of acupuncture
and moxibustion have experienced a tremendous revival in China
and nearly world-wide acceptance.

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A search of PubMed’s database 14 for scientific articles on
acupuncture shows there are more than 19,000 studies on this
ancient Chinese treatment for a very wide range of medical
problems. A similar search on “moxibustion” reveals the publication
of and access to 2,665 articles and books on this subject. A search on
PubMed for Qigong results in 376 medical abstracts, 408 full text
articles, 61 books and another hundred or so other references. In
other words, western medical science is taking Chinese Traditional
Medicine seriously these days.

Moxibustion
Jiǔshù灸術

“Moxibustion treats and prevents diseases by

applying heat to points or certain locations on the
human body. The material used mainly Moxa-wool in
the form of a cone or stick. For centuries,
moxibustion and acupuncture have been combined in
clinical practice, thus they are usually termed together
in Chinese. Chapter 74 of Miraculous Pivot states, “A
disease that may not be treated by acupuncture may
be treated by moxibustion.” In the Introduction to
Medicine it says, ‘When a disease fails to respond to
medication and acupuncture moxibustion is
suggested.’” 15
Cheng, Xinnong (Chief Ed. 2012) Chinese
Acupuncture and Moxibustion, P. 361

14PubMed is the world’s largest (and best) publicly accessible database for
medical research.

15 Moxa-wool (Artemisia Vulgaris is a species of chrysanthemum. )

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Chinese medicine is generally focused on different ways to restore
balance. Heat improves qì and blood circulation, whereas cold
inhibits it. Moxibustion is one way to improve circulation. A
common form of Moxibustion is called “Cupping” which is done by
placing small jars on the skin wherein a vacuum is created by ignited
material. In ancient China Cupping was called “Horn Method,” as an
animal horn was used to dispel pus. Over the centuries techniques
have improved and Cupping has for centuries been and remains very
popular in China, Korea and Japan especially for lung disorders.

Qìgōng
Qìgōng 气功

Qìgōng is the skill of body/mind exercise that integrates body, breath

and mind. It is probably the hardest to date given that it grew out of
many natural human behaviors like stretching and dancing, however
respiratory exercises, massage, and sitting meditation appear to also
date back to the New Stone Age, some four thousand plus years ago.
Some believe that medical Qìgōng “officially” began with the
Outwards-Dispersing Dance (Xuan Dao Wu) somewhere between
3000 – 2000 BC. The Yellow Emperor’s Internal Classic (Huángdì
Nèijīng 黄帝内经) dating back to the Warring States Period (475-
221) may also be said to mark the beginning of medical Qìgōng with
the application of qì-guiding, conducting and pressing the body (Dao
Yin An Qiao).

Buddhist Qìgōng
Buddhist Qìgōng focuses on cultivation of human spirituality by
adjusting the mind and breath. Most forms are static involving
prolonged meditation as in Yin Shi Zi’s Tranquil Sitting.16 Internal
Nourishing Qìgōng (Nei Yang Gong 内养功) promoted by Liu Gui

16 Yin Shi Zi was trained in Chinese Medicine. He practiced and taught Chinese
Medicine at a time when the Chinese people started to re-focus their medical
practices more on Western methods. The result is a change of language, describing
events in words more suited to a Western audience, e.g. "Tranquil Sitting." Yin
Shi Zi describes his experiences of meditation in words easily understood from a
Western point of view.
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Zhen was derived from Buddhist Qìgōng.
“A contemporary of Bodhidharma, Tan Luan (曇鸞)
in the northern Wei was a distinguished monk of Pure
Land Buddhism (Jing To Zhong) who studied Qìgōng
under Daoist priest Tao Hong Jin (陶弘景). After
years of intensive practice, he mastered the advanced
skills of Qìgōng and could diagnose according to a
patient’s complexion. In addition, he created the
method “Using intent to direct Qi” (Yi Yi Yin Qi)
which is still in use today… In the Sui and Tang
dynasties Buddhism reached its peak, and so did
Buddhist Qìgōng. This was manifested by the fact
that many Confucians, Daoists and medical experts
converted to Buddhism and began practicing
Buddhist Qìgōng. This resulted in interchange and
interpenetration among various Qìgōng schools and
traditions… P. 69
Liu, T. (Chief Ed. 2010) Chinese Medical Qigong, P.
69
The fourth Chinese Chán master and founder of the Buddhist Tiantai
Sect Zhi Yi (智顗 zhì yǐ) contributed greatly to the development of
Buddhist Qìgōng. His writings are collected in his four monographs
on Vipasyana, or contemplation: Primary Shamatha and Vipasyana.
(Shamatha can be translated as “calming” and “Vipasyana” as
“insight knowledge”).

Martial Arts Qìgōng

“Martial arts Qigong attaches great important to the
body’s physical shape or form and includes
methods to train the tendons, bones, muscles and
skin. This tradition involves a large number of hard
physical exercises and conditions requiring an
integration of the Yi (intent), Qi (energy), and Li
(physical force). It follows the major principles

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 which are “Use intent to lead the Qi, and physical
for (Li) accompanies Qi.”

Liu, T. (Chief Ed. 2010) P. 71

After the Song Dynasty and spread of Baduanjin Qìgōng (also called
Eight Pieces of Brocade) martial arts Qìgōng developed rapidly. The
Northern branch, called “The Martial Eight Pieces of Brocade” (Wu
Ba Duan) derives from the famous general and martial artist Yue Fei
(岳飞 ).17 His form called for sturdy and vigorous movements with
many of them utilizing the horse stance.
No story about martial arts Qìgōng – however brief – would be
complete without at least some mention of Taiji Quan (known as Tai
Chi in the West).
Chen Wang Ting, (陈王庭, 1580–1660) also known as Chen Yu
Ting, a general who lived at the end of the Ming and the beginning
of the Qing (dynasties) created Chen style Taiji Quan. Its unique
characteristics with emphasis on internal energy (qì) and flexibility
greatly enlarged the scope of martial arts Qìgōng.
~ ~ ~
In addition to the major branches of CTM briefly outlined above
there are other equally important though perhaps not as well-known
therapeutic disciplines which include Tui Na, or Therapeutic
Massage, and Die Da Jiu which are utilizes different kinds of
liniments for topical application.

Chinese Therapeutic Massage

Tuīná 推拿
Chinese Therapeutic Massage or Tuīná (推拿) uses the hands and
fingers to stimulate the meridians and acupuncture points, using
kneading, rubbing, pushing, lifting, pinching, and other techniques to
clear the meridians, facilitate blood flow, alleviate wound pain,

17 Yue Fei is widely seen as a patriot and national folk hero in China; after
his execution at the hands of the Southern Song government in 1142 his
image evolved into the epitome of loyalty in Chinese culture.
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speed recovery, Qūxié “righting” (祛邪扶正, fully mobilizing the
body’s resistance to disease) and balance Yin Yang. Though some
spas around the world claim to offer “Shàolín Tuīná” there is a high
probability most are less than the genuine article.
“In Thailand, the art of Thai massage is believed to
be a direct transmission of the therapeutic teaching
of Jivaka, Buddha’s doctor. Just as Thai boxers
make devotional bows before bouts, Thai masseurs
give offerings to statues of Jivaka as part of their
sessions. (Shaolin TCM Master) Dejian attributes the
tradition of Shaolin medicine to Shaolin's patriarch
Bodhidharma.”
Gene Ching, from Shaolin Trinity – Shaolin Monk
Shi Dejian Discusses the Three Treasures

Liniments
Diē dǎ jiǔ 跌打酒
Liniments are used for treatment of traumatic injuries including
muscle and bone bruises, rheumatism and related diseases. Die Da
Jiu are generally used to stimulate circulation of “qì” (Spelled “chi”
in Taiwan and called “ki” in Japan - a somewhat mysterious energy
discussed later in this Chapter) and blood to alleviate pain. There is a
saying in Chinese Tong Ze Bu Tong, Ze Tong Bu Tong – “Where
there is pain there is no flow, where there is flow there is no pain.”
Bruising can create accumulations of stagnant qìand blood that can
cause serious health problems especially as people age. Die Da
Jiu liniments were developed to open the critical channels and
disperse those accumulations.
One can on the Internet find a variety of “recipes” for Shàolín Die
Da Jiu, however in some of most cases they are probably of
questionable origin.

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Legendary Origins of Shàolín Medicine
According to Shàolín legend, after the second Patriarch
Dazu Huike (487–593) cut off his arm, the temple monks healed his
arm on Boyu Peak with herbs collected in the mountain. Since then
Shàolín Medicine has been carried down from generation to
generation verbally and in some cases secretly.
According to the Biographies of Eminent Monks, Huike (known as
Shenguang at the time) met his teacher Bodhidharma at the Shàolín
Monastery in 528. Bodhidharma initially refused to teach Huike who
then stood in the snow outside Bodhidharma’s cave all night until
the snow reached his waist. In the morning Bodhidharma asked him
why he was there. Huike replied that he wanted a teacher to “open
the gate of the elixir of universal compassion to liberate all beings.”
Bodhidharma refused, saying, “How can you hope for true religion
with little virtue, little wisdom, a shallow heart, and an arrogant
mind? It would just be a waste of effort.” (Cleary, T. 1999)
Finally, to prove his resolve, Huike cut off his left arm and presented
it to the First Patriarch as a token of his sincerity. Bodhidharma then
accepted him as a student, and changed his name from Shenguang to
Huike, which means "Wisdom and Capacity.” At that time Huike
was about 40 years old and went on to study with Bodhidharma for
six years.
Regardless as to the love of Chán Buddhists for allegorical stories
and the probability of this story being literally true, suppose it did
unfold exactly as the legends say. What kind of traditional Chinese
medicine might have been used to treat such a grievous wound?

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Ancient Chinese Surgery and the Shàolín
Wàikē 外科

“Shàolín Medicine can cure various kinds of

diseases, specialized in treating traumatic injuries,
and has many divisions such as surgery and internal
departments, which forms the featured culture of
Shàolín Chán Medicine.”

Official Shàolín Internet Site - Origin of Shàolín

Chán Medicine

According to the Book of Later Han, the famous Chinese physician

Hua Tuo (Late Eastern Han Dynasty, 140–208) performed surgery.
He is reported to have been the first person in China to use
anesthesia during surgery. He used a general anesthetic combining
wine with an herbal concoction called máfèisǎn (麻沸散 - mainly
made of Stramonium flowers which make patients numb when taken
with alcohol). Unfortunately, besides very brief descriptions in
historical records, not many of the specifics of Hua Tuo’s surgical
techniques survived in subsequent Chinese medical texts. According
to some sources he learned Ayurveda medical techniques from
early Buddhist missionaries in China. (Mair, Victor H. 1994)
“If a sickness were concentrated internally where the
effect of acupuncture needles and medicines could
not reach it, Hua-tuo would recognize that it was
necessary to operate. In such cases, he would have his
patients drink a solution of morphine powder
whereupon they would immediately become
intoxicated as though dead and completely insensate.
Then he could make an incision and remove the

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 diseased tissues. If the disease were in the intestines,
he would sever them and wash them out, after which
he would stitch the abdomen together and rub on an
ointment. After a period of about four or five days,
there would be no more pain. The patient would
gradually regain full consciousness and within a
month he would return to normal.”

Mair, Victor H. (1994) P. 688 - 689

This is a remarkably modern procedure especially given that it’s
almost two thousand years old; what’s more these procedures were
circulating in Buddhist tradition. Such surgical procedures would
have been critically important in subsequent centuries when the
Shàolín was involved in military affairs. Given that it was in use in
Buddhist circles hundreds of years before the Shàolín Monastery’s
involvement in martial affairs, it reinforces the notion that Buddhist
monasteries were among many other things also local hospitals.

A few wound healing herbs

In regards to the healing of Huike’s wound, some candidate herbs
might include Lingzhi mushroom (Ganoderma lucidum and
Ganoderma Tsugae 靈芝) which has been used in China for more
than 2,000 years, grows exclusively on mountains, and has a huge
number of scientifically tested medicinal applications including
specifically wound and skin healing. Chinese medicines however
are usually composed of several different healing substances, herbs,
roots, barks, berries, etc. according to classic formulas.
Another herb that could have been used is “Huáng qí” (黄耆) also
called “Běi qí” (Astragalus propinquus) one of the 50 fundamental
herbs used in CTM. A search of PubMed (the best available online
medical research database) has some 51 different scientific studies
(as of November, 2013) on different wound healing Chinese herbs.
Virtually every aspect of Chinese Traditional Medicine has been
extensively studied by western scientists and most have been found
to have sound medical applications.

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Ginseng root is a widely acknowledged herbal medicine and
according to the Shàolín Internet site: “It is recorded that Master
Sengchou had made soup with the ginseng of the Song Mountain for
Master Bátuó,” also known as “Buddhabhadra.” Bátuó came to
China in 464 AD and preached Hinayana (Xiǎochéng 小乘– the
“Lesser Vehicle”) Buddhism for thirty years. Because Master Bátuó
preferred a place of tranquility, thirty-one years later, in 495, the
Shàolín Monastery was built by the order of Emperor Xiaowen of
Northern Wei for his teachings and thus he was the first Shàolín
Abbot). Emperor Xiaowen established the temple for him in the
Shaoshi woods of Mount Song which was later to be called
“Shàolín.”
Prior to his discipleship with Bátuó, Master Sengchou learned the
“Sixteen Extraordinary and Victorious Methods from the Chán (Zen)
Master Daoming at Mount Changgong. While eating as little food as
possible and pursuing a long period of meditation practice, his
already enlightened mind became even purer. Later he went to
Shàolín Monastery and explained his experience to Master Fotuo,
who praised Sengchou so highly as to say, “From Pamir eastward, if
there is the highest state of Chán you are the person who knows it.”
(Kim, S. 2011)
Though Master Sengchou ate very little, he apparently knew the
medicinal values of ginseng which is now one of the world’s best-
known medicinal roots and spices. Type “Ginseng” into PubMed and
abstracts of more than 5,000 scientific studies on this healing root
can be found.
The Shàolín internet site also mentions that Huguang, Batuo’s other
disciple had treated a patient in a coma with iron needles. An
“Advanced Search” in PubMed as of this writing reveals 25
published scientific articles on “acupuncture” and “coma.”

Shàolí
n Pharmacy
Shàolín Yào Jú少林药局
Shàolín Pharmacy Bureau was built around 1217 AD, however it
closed during the late Qing Dynasty due to political turmoil. In 2004,
Shàolín Temple resumed the institution of Shàolín Medicine, and
incorporated Shaolin Yaoju Co. Ltd.

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Shaolin Yaoju Co. Ltd. is a research institution for researching and
protecting Shàolín medicine culture, by systemically regulating and
exploring the history and traditions of Shàolín Medicine. In addition,
it combines traditional Shàolín medicine with modern medicine so as
to better protect these treasures and benefit people.
There is a book called: Shaolin Martial Arts Secrets of Medicine
(Shàolín wǔgōng yī zōng mìjí 少 林 武 功 医 宗 秘 笈 ), which is
composed of selected Tang, Ming and Qing Dynasty writings and
illustrations compiled from diverse ancient literature. The book is
composed of ten volumes, with 2,000 illustrations and by all
accounts is a monument of Chinese traditional culture. This
collection was a “Special Publication” collected and prepared by the
Zhonghua Book Company (a respected publisher in China). Only
2,000 international sets were printed and some were given as gifts to
foreign dignitaries visiting China for the International Olympic and
Asian Games.
Although it’s quite impossible to adequately summarize this amazing
collection, it advocates unifying mind, emotions and breath, has
illustrations of all kinds of Qigong therapy exercises, an extensive
collection of (formerly) secret recipes and techniques for enhancing
Kung Fu ability and promoting life extension. “What was once the
possession of the mountain, served the people and then the nation, is
now presented to the world.”

Shàolí
n Dantian Breathing
Dān Tián hūxī 丹田呼吸
Dan Tians are critical focal points for meditation, Chinese medicine
and martial arts. The word Dan Tian used by itself refers to the
lower Dan Tian located an inch and a half or two below the navel. It
is the qìcenter of the body and also the location of the body’s center
of gravity. When learning proper breathing techniques for
meditation, Chinese medicine and martial arts students are taught
“belly breathing,” that is breathing with the use of the entire
diaphragm down to the Dan Tian.

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The other two major Dan Tian are the Heart Dan Tian (associated
with storing qìand health of internal organs) and the Upper Dan
Tian at the forehead between the eyebrows, also called the “Third
Eye” by adherents of Yoga and Buddhists, especially Tibetan
Buddhists. But it is the Lower Dan Tian that is considered critical in
breathing.
An article titled Shaolin Dan Tian Breathing Fosters Relaxed and
Attentive Mind published in the Journal of Evidence-Based
Complementary and Alternative Medicine, (Chan, A.S. et. al., 2011)
found that “a positive effect of the Shàolín Dan Tian Breathing
(DTB) technique on enhancing human neural activity and
connectivity, which may possibly enhance mood state and cognitive
functions” which in plain English means their research suggests that
Shàolín breathing exercises appears to help people be happier and
think better. Their literature review and research methodology were
very well done and the article is essential reading for those
interesting in meditation, traditional systems of medicine, especially
CTM and Shàolín Medicine.

Brief Overview of the History of Chinese Traditional Medicine

CTM classic texts and theories

This history of Chinese medicine appears to date as far back as the
Shang Dynasty (14th to 11th Centuries BC). Evidence from
inscriptions written on bones and tortoise shells suggest that
members of the royal Shang dynasty received medical treatments for
a variety of ailments.
One of the oldest written documents on Chinese medicine is the
Recipes for Fifty-two Ailments (Wǔshí’èr Bìngfāng, 五十二病方)
which had been sealed in a tomb in 168 BC. It was one of the first
books to write about the Yin Yang Theory of medicine and the “Five
Phases” which were brought together in a sophisticated manner. It
also made mention of spirits and magic.

203
The oldest surviving written truly scientific document on Chinese
medicine is probably the Yellow Emperor’s Inner Cannon, (Huángdì
Nèijīng, 黄 帝 内 经 ) briefly described above. It explains the
relationship between humans, the environment and the cosmos.
Another truly ancient document was the “Treatise on Cold Damage
Disorders and Miscellaneous Illnesses” (Shānghán lùn, 伤寒论) put
together by Zhang Zhongjing between 196 and 220 CE at the end of
the Han Dynasty. This text focused more on drug treatments rather
than acupuncture and was the first to combine Ying Yang theory, the
Five Phases and drug therapy. The resulting formulary was the first
Chinese medical text to organize symptoms into clinical patterns
(Zheng). This text evolved over the eons and has been sub-divided
into two books, the Treatise on Cold Damage Disorders and the
Essential Prescriptions of the Golden Casket (Jīnguì Yàolüè, 金匮要
略 ), which were reorganized and edited separately in the 11th
Century during the Song dynasty. During following centuries, the
Yellow Emperor’s Inner Canon was also subdivided into separate
smaller works that attempted to summarize the information.
One was the Canon of Problems (Huangdi bashiyi nanjing 2nd
Century CE). The AB Canon of Acupuncture and Moxibustion
(Zhēnjiǔ jiǎyǐ jīng 針 灸 甲 乙 經 ) was compiled by Huangfu Mi
sometimes between 256 and 282 CE. This work concerned mainly
acupuncture. Then there was the Canon of the Pulse (Maijing 脈經
280) which was a comprehensive handbook on diagnostics and
different therapies.

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Ying Yang Theory (yīnyáng 阴阳) Ying Yang is not simply white
and black. They are interconnected polar complements to each other.
As a unity it expresses dynamics rather than a static relationship, and
process rather than unchanging facts. Yin is the black with the white
dot, representing cool, moist, feminine, stillness, water, receptive,
hidden aspects. Yang is the white side with the black dot
representing hot, dry, motion, fire, manifest, masculine
characteristics. In CTM diseases are often or usually attributed to an
imbalance of Yin and Yang. From a Western medical perspective
this could be an imbalance of foods within one’s diet, or an
imbalance between diet and exercise, acid and alkaline, or any
number of other dynamic relationships within the body or between
the body and the environment/nature. During the Song Dynasty a
philosopher named Zhou Dunyi (1017 – 1073) wrote the Taijitu
Shou or Explanation of the Diagram of the Supreme Ultimate. This
was very much about the dynamic balance of Yin and Yang.
The Five Phases (Elements) Theory (Wŭxíng) is based on the
dynamic interactions between Water (Shuǐ), Wood (Mù), Fire (Huǒ),
Earth (Tǔ) and Metal (Jīn). This may have been in some ways like an
early metaphoric precursor to the periodic table. It was at that time
believed that all things in the universe could be broken down into
those five “elements.” These elements were part of a matrix that
included: Direction east, south, center, west, north, color, climate,
taste, “Zhang Organ” Fu Organ, sense organ, facial parts and eye
parts. Some analysis of this branch of TCM see them more as
ancient mnemonic devices and uses the English language words:
“movements”, “phases” or “steps” rather than “elements.” These five
“phases” are widely used in Chinese medicine, astrology, music, and
martial arts strategy.
One aspect of this cycle is that:

• Wood feeds fire

• Fire creates Earth
• Earth bears metal
• Metal carries water
• Water nourishes wood

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Diagnosis
Chinese medicine has a vast array of methods with which to do
diagnosis. Some of the more important tools for diagnosis can very
briefly be summarized as:

Look (wàng 望 朢)
Smell (wén 闻)
Inquire (wèn 问)
Pulse (qièzhěn 切诊)
Looking focuses on the face and particularly on the tongue,
including analysis of the tongue size, shape, tension, color and
coating.
Smelling refers mainly to body and breath odors.
Inquiries are similar to collecting a medical history
Pulse is one of the most complex branches of TCM. Generally, pulse
is first and most importantly taken at the radial artery (wrist). Pulse
is examined for several characteristics including rhythm, strength
and volume. Particular times of day are important in pulse taking
with just before dawn preferred.

Some of the more famous Chinese doctors from history

To be a physician in a Shaolin Monastery one would have had to
studied widely and be familiar with past masters of the healing arts.
Below are just a few of the vast constellation of famous doctors in
Chinese history.

Bian Que (Biǎn Què 扁鹊, 407 - 310 BC)

Bian Que is often recognized as the earliest diagnostician in history.
He advocated a four-step diagnoses of 1) Looking (at the patient’s
tongue and outside appearance), 2) Listening (to their voice and
breathing patterns), 3) Inquiring (about their symptoms), and 4)
Taking (their pulse). He is the author of the Internal Classic of Bian
Que. Acupuncture was one of his preferred treatments.

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Chunyu Yi (Chúnyúyì淳于意, also known as Cāng Gong 仓公, c.
200 BC)
Famous for keeping clinical records and case histories and using
them for prognosis. He also made extensive study of the circulatory
system.

Zhang Zhongjing (Zhāngzhòngjǐng 张仲, 150 – 219)

Born in Nanyang, he was one of the most famous Han Dynasty
doctors and greatest Chinese doctors in history. He established the
foundation upon which later Traditional Chinese Medicines were
built. He is perhaps most famous for writing the "Treatise on Cold
Pathogenic and Miscellaneous Diseases” (Shānghán Zábìng Lùn 傷
寒雜病論)

Hua Tuo (华陀 HuáTuó, 140 – 208)

First use of anesthetic combined with surgery. He is sometimes
called the father of Chinese surgery.

Wang Shuhe (王叔和 Wáng Shūhé, 201 – 280)

Master diagnostician during the Jin Dynasty, his research on pulse
diagnosis is legendary. He was the author of The Pulse Classic (Mai
Jing).

Ge Hong (葛洪 GéHóng 284 - 364)

Ge Hong became famous for research on early chemistry, and
preventive medicine and transmission of disease, especially via food
and drink, as well as febrile (relating to fever) disease. His most
famous writings include the "Jin Kui Yao Fang" and "Zhou Hou Jiu
Zu Fang." best known for his interest in Daoism, alchemy, and
techniques of longevity

Huang Fumi (皇甫谧, Huángfǔ Mì,214-282)

Famous for his skills in acupuncture therapy he is author of one of
the most famous and important texts in Chinese medical history, the
“Huang Di Zhenjiu Jia Yi Jing” (针灸甲乙经 Zhēnjiǔ jiǎyǐ jīng).

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Sun Simiao (孙思邈 Sūn Sīmiǎo, 581-682)
He was a child prodigy that mastered the Chinese classics by the age
of 20. A renowned Tang Dynasty doctor he complied the famous
Qian Jin Yao Fan and the Qiang Jin Yi Fang. His specialty areas
included gynecology and obstetrics, as well as nutrition. His
nicknames included the “Herbal King.”

Tao Hongjing (陶弘景 Táo Hóngjǐng, 456-536)

His most famous contribution to Chinese medicine was the “Herbal
Classic Notes” (本草经注, Běncǎo jīng zhù), a reorganization of the
Shen Nong Ben Cao Jin, a comprehensive listing of medicinal herbs
which included 365 new herbs bringing the total of medicinal herbs
used at the time to 730.

Chao Yuanfang (巢元方 Cháo Yuánfāng, 550 – 630)

Physician to the emperor, Chao categorized and described many
diseases summarizing Sui Dynasty advances in medicine plus his
own research. He edited and compiled the first medical book to
classify the etiology and symptoms of disease, the General Treatise
on the Etiology and Symptoms of Disease (Zhubing Yuanjou
Zonglun). This book consisted of fifty volumes with some
syndromes describing the etiologies of various diseases.

Jian Zhen (鉴真 Jiànzhēn, 688~763)

Dr. Jian was a Tang Dynasty Buddhist monk. Upon invitation he,
after several unsuccessful attempts, brought Traditional Chinese
Medicine to Japan where it flourished.

Wang Dao (又名 Wáng Dào, 702 – 772)

Author of Medical Secrets of an Official (Wài tái mìyào 外台秘要)
published in 752 AD Wang meticulously described over a thousand
medical categories of illness and disease and six thousand herbal
prescriptions.

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Qian Yi (钱乙 Qián Yǐ, 1032 – 1113)
Qian Yi was author of a book on pediatric physiology, pathology,
dialectical therapy and medication. The classic Chinese herbal
formula text: “Liu Wei Di Huang Wan” (六味地黄丸 liùwèi dìhuáng
wán) was published in “Key to Therapeutics of Children's Diseases”
(Xiǎoér Yào Zhèng ZhíJué 小儿药证直诀) in 1119 by Qian Yi's
student.
Liu Wansu (刘完素 LiúWánsù, 1110 – 1200)
Liu Wan-su observed the high frequency of fever and inflammation
in serious diseases and promoted the idea of using herbs of cooling
nature to treat these conditions. This was a step in the opposite
direction of many of his predecessors, who focused on using
warming herbs. This work had much influence on the later concept
of epidemic febrile diseases (wen bing) which corresponded to (and
preceded) the Western concept of contagious disease. He also
undertook a detailed study of the Yellow Emperor's Internal Canon,
medical text (300 BC Nei Jing Su Wen 黄帝内经素问), describing
the etiology of disease in relation to the teachings of that famous
text.

Zhang Yuansu (张元素 Zhāng Yuánsù, 1151-1234)

One of the most historically influential TCM doctors during the
transition from China’s Northern Jin Dynasty to the Mongolian
Yuan Dynasty, Zhang integrated medicinal materials into the five
element theory (Wuxing) with both five Shen herbs and qìMeridians.
His most famous work was the Bag of Pearls, (Zhēnzhū Náng 珍珠
囊). He helped to more clearly define the association of the “tastes”
of medicines and their believed effect on the different organ systems.
Zhang asserted that herbs entered into and influenced the meridians.

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Zhang Zihe (张从正 Zhāng Cóng Zhèng, 1156-1228)
Zhang developed more modern methods of purgatives to clean out
disease. Zhang is known as the developer of the "attacking school"
of Chinese medicine, emphasizing the use of diaphoretics, emetics,
and purgatives to attack the pathogen and drive it out of the body.
Though some believe this was a revival of the early Han Dynasty
techniques that were based on driving out demons, in fact some
modern therapies use similar techniques for a variety of reasons.

Li Dongyuan (李东垣 Lǐ Dōng yuán / Li Gao, 1180 – 1252)

Li focused on disease due to injury of the digestive tract, usually due
to over-eating, drinking, working too much and the seven emotions.
He was author of Treatise on the Stomach and Spleen, ( 脾胃论 Pí
Wèi Lùn) and famous for creating the Chinese classic herbal formula
补中益气丸 Bu Zhong Yi Qi Wan.

Dou Hanqing (1196-1280)

Dou Hanqing was a truly extraordinary acupuncturist, writer and
teacher in the late Jin and early Yuan Dynasties. He’s primarily
famous for his attention to the relationships between psychological
and physical conditions within the context of natural cycles, and
attention to all aspects of diagnosis and acupuncture treatment. Also
he is quite famous for writing easily memorized poems to help
students memorize acupuncture treatments some of which are still
used today. Because of his very high level of medical expertise and
sterling reputation he came to be singularly honored by Yuan
Dynasty Emperor Kublai Khan.
Born in Feixiang County of Hebei Province Dou had to move a lot
as a child and youth due to the initial waves of Mongol conquests in
north China led by Genghis Khan. In 1213 Dou was captured by
Mongolian troops when they invaded Henan and Shandong. Of the
30 people captured he was the only one to escape. The rest were
killed.

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Dou returned to his hometown, and was collecting herbs for his sick
mother when Mongolians attacked again. During this escape he
received an acupuncture manuscript by Liu Zhu Ba Xue. Two years
later he’d settled down again this time in Henan and was taught
medicine by a famous doctor, who betrothed his daughter to Dou.
Seventeen years later in 1232 Mongolians attacked Henan. This time
Dou fled to Caizhou and met Li Hao, a famous acupuncturist from
Shandong, who taught him from the books of Tong Ren Shu Xue
Zhen Jiu Tu Jing, and Zi Wu Liu Zhu Zhen Jing. It was around this
time that Dou started his own rhythmic medical writing, starting
with Liu Zhu Zhi Yao Fu.
In 1235, Mongolians were attacking again, but this time led by
Mongolian Prince Kublai, who was educated by Chinese tutors in
Chinese language and philosophy, and was altogether unique as
Mongolian leaders went, for example he allowed sieged cities to
surrender without slaughter and invited scholars of Confucianism,
Daoism and Buddhism to join in lively debates and lectures.
Fortunately, Hebei had stabilized by this time and Dou returned
home. He also changed his name to Mo Zishen (Silent / Good
Reputation) and continued to work at academic studies, practicing
medicine and writing. His fame spread.
Before becoming the great Khan, Prince Kublai invited Dou to one
of his temporary houses (“ger” in Mongolian) for consultation,
however Dou declined this and subsequent official invitations
several times. To persuade him to visit, Kublai had his personal
envoy visit Dou in plain clothes making it difficult for Dou to refuse.
Later Dou became a renowned minister of the Yuan Dynasty.
In 1261 Prince Kublai became the great Khan and granted Dou the
title of “Prince’s Master” (a very high ranking official) in addition to
being his teacher. Dou refused the title but did accept an appoint to
be a member of the Imperial Academy. In 1280 Dou was 85 and
granted the title of “Great Scholar.” Later that year, loved by the
people and honored by the Emperor Dou, passed away and was
buried in his hometown of Feixian (2009, Two Annotated Poetic
Proses on Acupuncture and Moxibustion, by Dou Hanqing).

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Kublai was a most unusual Prince and Emperor as mentioned in
Chapter 2, who played a pivotal role in the creation of the North
Shaolin Monastery, but few histories of this remarkable emperor
mention his interest in Chinese medicine or the unique relationship
he forged with Dou Hanqing.

Zhu Danxi (朱丹溪 Zhū Dānxī /Zhu Zhenheng, 1281 – 1358)

Discovered that most chronic disease stemmed from overindulgence
in unhealthy (drinking, eating, etc.) activities resulting in
dysfunction of the Yin system. He recommended temperance and
tonic formulas, focusing on the kidney and liver. A city in China,
near Anxi in what is now Gansu Province, was named Suoyang. A
7th Century General named Xue Rengui and his army survived a
siege there by eating a plant also called “Suoyang.” It was first
mentioned by Zhu Danxi in Supplement and Expansion of Materia
Medica, (Bencao Yanyi Buyi) in 1347. It was an ingredient in his
recipe for Hidden Tiger Pills (Huquian Wan) used for impotence
and/or weak legs. Extensive modern scientific research has found it
may be useful in stimulating the immune system. His most famous
work was “Theories on the underlying principles of excess,” (格致
余论 GézhìYúLùn).

Li Shizhen (李时珍 Lǐ Shízhēn, 1518 – 1593)

Li Shizhen’s father, Li Yanwen and grandfather were local doctors
but they were treated badly by local officials. At first Li Shizhen
tried to pass the examination to become a local official himself, but
mysteriously failed. Later, he decided to devote himself whole-
heartedly to medicine. China’s greatest naturalist he was author of
the book Bencao Gang Mu, (本草纲目) in 1596. The book has
details about more than 1,800 drugs including 1,100 illustrations and
11,000 prescriptions. He also published other books, such as Ping
Hu Mai Xue, Qi Jing Ba Mai Kao and so on. He is considered by
many to be China’s greatest natural scientists, herbalists and
acupuncturists.

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Wang Kentang (王肯堂 Wáng Kěntáng, 1549 – 1613)
Wang was a Buddhist court official who later became a physician.
He collected information about medicine and produced the
Standards of Diagnosis and Treatment of Six Branches of Medicine (
六科准绳 Liù kē zhǔnshéng) published in 1602 AD; it became the
most widely used medical book of the 17th century.

Wu Youxing (吴有性 Wú Yǒu Xìng, 1582 – 1652)

Wu developed the concept that some diseases were caused by
transmissible agents, which he called li qì(pestilential factors).

Ye Tianshi (叶天士 YèTiānshì 1690 – 1745) His book Treatise on

Acute Epidemic Febrile Diseases (Wēn rè lùn 瘟 疫 论 ) can be
regarded as the main etiological work that brought forward the
concept of germs as a cause of epidemic diseases. His first great
study was on Typhoid fever.
Wang Qingren (王清任 Wáng Qīng Rèn 1768 – 1831)
Greatest early modern study of anatomy used to diagnose and treat
disease. He was also famous for dissection and surgery which had
largely been ignored in Chinese medicine since Hua Tou. He
promoted the idea that many diseases were caused by a lack of blood
circulation. He prescribed many blood vitalizing formulas.

Legendary Chinese Doctors – Conclusions

Even from the above very incomplete list one can get a feeling for
the evolution of the modern science of medicine. Certainly, new
medicines and technologies have been added to the arsenal of
doctors to fight disease, but Chinese medicine is different from
Western in that it is prevention and systems oriented, focusing on
causality more than treating symptoms. Certainly, in extreme cases
western medicine can offer the best treatments, but for most
problems, the slower acting, more natural, less harmful Chinese
medical treatments are definitely the best.

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Scientific Speculation on the Mystery of “Qì”
(气 Simplified Chinese, 氣 Traditional)

What is Qì(“Chi” in Taiwan and “Ki” in Japanese)?

Several westerners have tried to translate the word “qi.” One was a
Dutch physician named Willem ten Rhijne who worked for the
Dutch East India Company in Japan from 1674- 1676. He reported
Chinese and Japanese practitioners successfully treating a wide
range of disorders, including pain, internal organ problems,
emotional disorders and infectious diseases with acupuncture.
Willem Ten Rhijne accurately translated the Chinese character for qi
as “air” in his reports to the Dutch government and subsequent book:
“Dissertatio de Arthritide: Mantissa Schematica: De Acupunctura:
Et Orationes Tres,” the first book about acupuncture published in
Europe.

Another attempt to translate the word qi was by Georges Soulie de

Morant who lived in China from 1901 to 1917. He translated the
Yellow Emperor’s Internal classic (Huangdi Neijing), and translated
the word “qi” as “energy.” This translation has stuck firmly in the
Western world, sometimes put together with other modifiers like
“intrinsic energy,” suggesting some kind of mystical qualities. In
fact, this definition is probably the least accurate of many, certainly
less accurate than Ten Rhijne’s “air.” A study of the history of the
Chinese character for qi suggests over the centuries it has had many
meanings corresponding to things in the real world, like “steam,”
“air,” “oxygen,” though in some cases it is used in more modern
history in an abstract way, like spirit and energy.

Another questionable interpretation by Soulie de Morant was of the

Chinese “Xue Mai” which he translated as “meridian,” though
“blood vessels,” i.e. arteries, veins and corpuscles would have been
more accurate.

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In fact, acupuncture is not a “mystical” science using magical
mechanisms, but rather, in most cases uses needle insertion to
increase blood flow and thereby oxygenation, though in some cases
for other things like stimulating the auto-immune system, e.g.
production of different kinds of T-Cells, and/or re-directing
(tricking) the auto-immune system (in cases of arthritis for example,
treating the Yin to affect that Yang, and vice versa), increasing
endorphin production, neurological interference with pain pathways,
directing EM flow into acupoints (Kim S.B. et. al. 2014), etc.
Certainly, acupuncture can and does work via a number of different,
empirically based often synergistic physiological mechanisms.
Though all are not clearly understood, medical researchers have
progressively over the past 50 years discovered more and more of
the science underlying acupuncture.

According to the textbook used in CTM training programs Chinese

Acupuncture and Moxibustion,

“Qi in traditional Chinese medicine denotes both the

essential substances of the human body which
maintain its vital activities, and the functional
activities of the zang-fu organs and tissues.”
Cheng, Xinnong (Chief Ed.) 2012 Chinese
Acupuncture and Moxibustion, P. 53

This textbook organizes qìinto the following main categories:

• Yuan qì(primary qì) derived from congenital essence,

• Zong qì(pectoral qì) is formed by the combination of
qing qì(clean qì) which is inhaled by the lung, and the qì
of food essence which is produced by the spleen and
stomach and promotes heart and lung function.
• Ying qì(nutrient qì) derived from the qìof food essence
produced by the spleen and stomach, yin qìcirculates in
the vessels. It is closely related with blood and sometimes
called “”ying blood.”

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 • Wei qì(defensive qì) which is also derived from
the qì of food but unlike ying qì is circulates
outside the vessels. It functions to protect the
muscular surface, defend the body against
exogenous pathogenic factors, control the opening
and closing of the pores, moisten the skin and hair,
readjust body temperature, and warm up the zang-
fu organs.

The activities of qìare called:

• Qìhua, which has two meanings. Firstly, it refers to

mutual transformation among essence, qì, body fluid
and blood, and it implies certain bodily functions,
for example the function of the bladder in
discharging urine.

Chinese literature uses this word to describe an even wider variety of

phenomenon, from steam (like that coming off a cooking rice pot) to
air, lightning, energy, power, etc. which individually or working
synergistically could be called “qì.”
Taken together one could speculate that qì is a collection of
mechanisms that work together to fuel the universe and enhance
performance in all-natural systems.
Zhu Ming (A translator of “The Medical Classic of the Yellow
Emperor, published by the Foreign Languages Press, Beijing, 2001)
wrote in his Introduction to this great classic of CTM that:

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 “The ‘essential qi’ is the source of the generation and
formation of everything. The ancient Chinese
philosophers regarded that the source of the cosmos
was the essential qi... original qi. The qì is an
invisible materialistic element that forms
everything…. Man is endowed with the essential qi
from nature and it is called essential qi, vital qi or
original qi.”
He went on to write that “qìis used in many compound words like:
“true qì, ancestral qì, nutritive qì, defensive qì, liver qì, spleen qì,
heart qì,” etc.”
This kind of quote reinforces the notion that different but related
concepts are at work here.
The “essential qì” could be something that physicists are searching
for, the fundamental or “essential” building blocks of matter for
example. Molecules are made of atoms; atoms are made of particles
called protons, neutrons and electrons. Protons and neutrons which
are called hadrons are made of things called quarks and gluons, and
physicists are searching for something even smaller… So far more
than 50 subatomic particles have been identified with one theoretical
particle earning itself special attention called the Higgs particle.
Many physicists, if not most believe that this Higgs particle is the
carrier of a field that pervades all space and interacts with all other
particles.
On the other hand, essential qìused in the above context could be the
“unified field force,” (经典统一场论) that Einstein was looking for
and never found (whose secret may be locked somewhere in the
Higgs particle). Einstein identified four basic forces in the universe:
gravitational, strong and weak intra-atomic forces and
electromagnetic forces.
A particle like the neutrino, which sometimes is and sometimes is
not, could have been the spark that was present at the creation of the
universe, being the only thing, it would have been infinitely large
and small at the same time, leading to the Big Bang.

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 “This doctrine, Mahāmati, as it is held by the
philosophers, is this: When the grasping of an
objective world ceases the continuation of the
Vijñānas is stopped; and when there is no more of this
continuation in the Vijñānas, the continuation that has
been going on since beginningless time is also
destroyed. Mahāmati, the philosophers maintain that
there is a first cause from which continuation takes
place; they do not maintain that the eye-Vijñāna
arises from the interaction of form and light; they
assume another cause. What is this cause, Mahāmati?
Their first cause is known as Spirit (Pradhāna), Soul
(Purusha), Lord (Iśvara), Time, or Atom.”
Suzuki, D.T. (Trans., 1931) Lankavatara Sūtra

Though this kind of description of essential qìis loaded fascinating

possibilities, it doesn’t explain everything about qìeither.
“Ancestral qì” (yuánqì元气 - primary congenital qì) on the other
hand would probably have to be carried in and/or around the DNA.
“Nutritive qì” (Zōngqì 宗气 - pectoral qì, Yíng qì营气 - nutrient qì
and Wèi qì卫气- defensive qì) would probably have to be derived
from the right combinations of air, foods, water and possibly
sunlight; it might include something like blood sugar, and/or some
enzyme.
Zōngqì sounds like oxygen, Yíng qìsounds like its carried in the
blood, whereas Wèi qì sounds like adaptive immune system,
including the lymphatic and lymphoid systems.
But, trying to find exact parallels between western medicine and
CTM is a difficult task, albeit one that will provide topics for
researchers in decades and possibly centuries to come.
To have every subatomic particle, electron, atom, molecule, cell, and
bodily system functioning properly, obviously the right DNA and
environmental nutrition would be required. Thus, related systems
must be at work, but related how?

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According to the Medical Classic of the Yellow Emperor they must
be aligned with nature:
“Only sages respond to the heaven to nurture their
heads, respond to the earth or nurture their legs and
respond to human matters to nurture the five zang-
organs. The heavenly qì flows to the lungs. The
earthly qìruns to the throat. The wind qi goes to the
liver. The thunder qìgets to the heart. The grain qi
flows to the spleen. The rain qìrushes to the kidneys..
The six channels are the rivers of the body.
“To analogize man and nature: Sweat could be named
rain, gasp could be named Speedy Wind, and rage
could be named Thunder. The reverse qìof a man is
similar to the heavenly qìnot descending and the
earthly qìnot ascending. So, if health care does not
observe the rules of heaven and earth, mishaps will
certainly occur.”
Ming, Zhu (Tr. 2001) The Medical Classic of the
Yellow Emperor, P. 19
Obviously, everything here is not to be taken literally. The writer
uses analogies liberally. Secondly, the right kind of interactions
between heavenly qì, earth qìand human qìflowing through the six
channels is obviously essential for health.
A few examples: the “heavenly qìflows to the lungs.” Here qìcould
be oxygen, and how well one’s body can absorb and circulate
oxygen. Thus, the quality of one’s air might be important for good
overall qì. Fresh mountain and ocean air tends to have more oxygen
than say a crowded movie theater with poor ventilation in a big city.
Also, good breathing habits, good lung and heart functioning, and
sufficient iron in the blood help the body uptake and circulate
oxygen better.
Shàolín Kung Fu, Tai Chi and Yoga teachers describe earth qìas
flowing up from the earth, through the feet, the body and out the top
of the head.

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The earth consists mostly of molten iron which has a strong
magnetic current.
These currents are known to have diurnal characteristics wherein the
general direction of flow is towards the sun. Telluric currents will
move between each half of the terrestrial globe at all times. Telluric
currents move towards the equator during the daytime and toward
the poles at night. These electric currents play across the human skin
and acupuncture points like a rhythmic massage, or perhaps like the
harp or guzheng players fingers across the strings of our meridians,
interacting with all kinds of biochemical cycles.
Thus, another “qi mechanism” may be earth electromagnetic flow.
It is possible that the electrical nature of living cells stimulates
resonance in a similar coherent, phased and polarized fashion as the
earth energy that affects it, forming a synchronous system
throughout nature and the human body. Likewise, humans evolved
with lunar and solar electromagnetic fields (which might be called
“heavenly,” by some).
Interestingly, electromagnetic field effects on biological systems act
as generalized stressors. Certainly, the sun wakes us up, darkness
helps us relax (usually) and some people feel more energy during at
the appearance of the new moon and leading up to the full moon.
Many years ago, a journal called “Science” published an article
which told the story of some researchers that investigated electrical
conductivity of the skin and found a map of points that were more
conductive than others. Left on a lab table with no apparent use,
another researcher walked in and asked: “What are you doing with
the acupuncture map?”
This kind of story begs the question, “Why would natural evolution
build into animals’ sensitivity to electromagnetic (EM) fields?”
The answer is obvious: species that followed natural cycles of rest
and activity, like night and day, within lunar cycles, survived better
than those that didn’t.

220
If indeed evolution built into humans and animals points on the skin
that are more electrically conductive than others, how is this related
to acupuncture? The answer could be as simple as needles (or
acupressure) “triggering” or focusing EM energy into “soft spots”
(more electrically conductive areas). This could for example trigger
local “injury potential” messages to the brain which in turn sends out
recuperative signals including inflammation from increased blood
flow which carries additional oxygen, and an influx of healing white
blood cells.
The research going on these days is fascinating.
An article titled: “Evaluation of Applied Kinesiology meridian
techniques by means of surface electromyography (sEMG):
demonstration of the regulatory influence of antique acupuncture
points” reported:

“We demonstrated the central working principles, i.e.

sedation and tonification, of Applied Kinesiology
through the use of specific acupoints that have an
influence on manual muscle tests. Sedation decreases
RMS signal in sEMG, whereas tonification increases
it.”
Roy Moncayo and Helga Moncayo (2009)

An article in Wall Street Journal stated the following:

“Studies in the early 1980s found that acupuncture

works in part by stimulating the release of
endorphins, the body's natural feel-good chemicals,
much like vigorous exercise does. Now, a growing
body of research suggests that it may have several
mechanisms of action. Those include stimulating
blood flow and tissue repair at the needle sites and
sending nerve signals to the brain that regulate the
perception of pain and reboot the autonomic nervous
system, which governs unconscious functions such as
heart beat, respiration and digestion, according to

221
 Alejandro Elorriaga, director of the medical
acupuncture program at McMaster University in
Ontario, which teaches a contemporary version to
physicians.”
Melinda Beck (2010) “Decoding an Ancient Therapy”

At the end of this chapter there is a list of journals that publish

articles relating to CTM.

Compound Chinese words using “Qì”

The word “qì” in Chinese is sometimes used alone, and is used in
many, many compound words. The following is only a partial list
but may convey the ubiquitous nature of this word and its’
applications.

霸气 Bàqì Aggressiveness / hegemony / domineering

臭气 Chòuqì Stink, bad smell

出气 Chūqì Venting anger

大气 Dàqì Atmosphere, heavy breathing, open minded,

grand and magnificent, generous
赌气 Dǔqì To act rashly out of a feeling of injustice
毒气 Dúqì Poison gas / toxic gas / manifestation of
passion, anger etc. (Buddhism)
大气层 Dàqìcéng Earth’s atmosphere
风气 Fēngqì General mood; established practice; common
practice; atmosphere
贯气 Guànqì Beneficial influence, esp. friends and from
one's ancestral graves
骨气 Gǔqì Integrity, unyielding character / courageous
spirit / integrity / moral backbone

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鼓气 Gǔqì To puff up / to swell up / to inflate / to blow
air into something / (fig.) to encourage / to
support
精气神 Jīngqìshén Three energies of Chinese medicine:
精, 氣｜气, and 神

The above three energies are:

精, Jīng essence / extract / vitality / energy / semen /

sperm / mythical spirit / highly perfected /
elite / the pick of something / proficient
(refined ability) / extremely (fine)

氣 & 气 Qì Gas / air / smell / weather / to make angry / to

annoy / to get angry / vital energy

神 Shén God / unusual / mysterious / soul / spirit /

divine essence / lively / spiritual being

空气 Kōngqì Air

口气 Kǒuqì Spoken manner (maybe bad breath)

脾气 Píqqì Temper/temperament

气氛 Qìfēn Atmosphere (feeling)

气候 Qìhòu Climate

气化 Qìhuà To vaporize / evaporation / carburetion /

transformation in traditional Chinese medicine
(i.e. transformation of yin yang vital breath)

气他一下 Qìtāyīxià Make him angry

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气体 Qìtǐ Gas (i.e. gaseous substance)

气味 Qìwèi Odor / scent

气温 Qìwēn Air temperature

气滞 Qìzhì Stagnation of qì (traditional Chinese

medicine)

生气 Shēngqì Get angry

神气 Shénqì Expression / manner / vigorous / impressive /

lofty / pretentious

手气 Shǒuqì Luck

受气 Shòuqì To suffer maltreatment / be blamed/ a bullied

(person)

疏肝理气 ShūgānlǐqìTo course the liver and rectify (traditional

Chinese medicine)

书生气 Shūshēngqì Characteristics of a scholar

香气 Xiāngqì Fragrance / aroma / incense

邪气 Xiéqì Evil influence / unhealthy trend / pathogeny

(cause of disease) in traditional Chinese
medicine / as opposed to vital energy

心气 Xīnqì Intention, aspiration, ambition, will, state of

mind, fresh mind, heart qì in traditional
Chinese medicine

洋气 Yángqì Foreign styles and trends

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英气 Yīngqì Heroic spirit

硬气 Yìngqì Firm / unyielding / strong-willed

义气 Yìqì Spirit of loyalty and self-sacrifice / code of

brotherhood

勇气 Yǒngqì Courage / valor

Some Chinese expressions using the word: Qì

荡气回肠 Dàngqìhuícháng: Heart-rending (drama, music, poem etc.)

/ deeply moving

和胃力气 Héwèilìqì:To harmonize the stomach and rectify qì

气味相投 Qìwèixiāngtóu: Birds of a feather; be like-minded

心平气和 Xīnpíngqìhé: In a calm state of mind

正气浩然 Zhēng qì hào rán: Healthy environment/energy vast /

expansive / overwhelming

The above translations primarily from:

https://www.mdbg.net/chinese/dictionary

225
Chapter Conclusions

Shàolín medicine uses the full range of CTM and most of the
mysteries of qìhave yet to unfold, however someone with the right
science background, open-minded attitude and curiosity could well
move humanity through a new paradigm shift in our understanding
of health and medicine.
The roots of Chinese Medicine, flowing from the most ancient
prehistoric times, through Emperor Shénnóng, the Shàolín
Monasteries, other masters of medicine and into the modern world
have yielded flowers and fruit the world is only beginning to
understand and enjoy. Is it even possible to imagine a world free of
disease and hunger, where people can live in peace and harmony?
Such are the dreams of the sages of old and most of the answers can
be found in the writings of those very same ancient sages.
The formulas are mostly very simple. Take time in meditation, relax
body and mind, be aware of breathing and eat fresh healthy foods.
Most human problems come from the tyranny of ego and imagining
of things that are essentially not real and can be prevented with a
good/clean and simpler mind.
Vegetarian alternatives to meat require far less energy to produce
and don’t require killing sentient beings. They are also not loaded
with artificial hormones and antibiotics like many meats.
The practice of QìGong exercises, from simple stretches to dancing,
martial arts and more formal systems help people rediscover the
naturalness of human movement and energy flow.
If someone has problems that western medicine can’t help
alternatives like herbal medicines, QìGong and acupuncture are
clearly worth a try.
Though wars destroyed many of the buildings of the Shàolín, their
simple basic teachings on how to live a healthy life remain as fresh
as in days of old. In the tapestry of life those peaceful threads woven
through the Shàolín Monasteries remain as vibrant, colorful and
powerful as ever. Much has been made of Shàolín martial art Kung
Fu specifically and Chinese martial arts in general, but an equal or
even greater legacy is found in Shàolín and Chinese medicine, the

226
most powerful Kung Fu of all, for in harmonizing one’s own Yin
and Yang, and creating harmony between people and nature one
finds the path to health and enlightenment. This is the one and most
powerful legacy of Chan (Buddhism), Shaolin and China.

References
Aung, Steven K.H. MD, OMD, PhD, FAAFP, CM (2008) Wound
Healing with Traditional Chinese Medicine, Health Action
Magazine, Fall, Downloaded from:
http://www.hans.org/magazine/458/Wound-Healing-with-
Traditional-Chinese.html Feb. 7, 2014 (Link not active July 2020)
Beck, Melinda (2010) Decoding an Ancient Therapy Wall Street
Journal March 22, Downloaded from:
http://online.wsj.com/article/SB10001424052748704841304575137
872667749264.html January 31, 2014
Chan, Agnes, S., Cheung, Mei-Chun, Sze, Sophia L., Leung, Winnie
Wing-Man and Shi, Dejian, (2011) Shaolin Dan Tian Breathing
Fosters Relaxed and Attentive Mind, Evidence-Based
Complementary and Alternative Medicine, Vol. 2011, Article
ID 180704, 11 pages. Downloaded from:
http://dx.doi.org/10.1155/2011/180704 Jan. 31, 2014
Chen, Keji & Yu, Bei (1999) Certain progress of clinical research on
Chinese integrative medicine, Chinese Medical Journal, 112 (10) P.
934 Downloaded from:
http://wenku.baidu.com/view/dfc192a0b0717fd5360cdc44.html Feb
7, 2014
Cheng, Xinnong (Chief Ed.) 2012 (Thirteenth Printing) Chinese
Acupuncture and Moxibustion, Foreign Languages Press, Beijing
Note: This is the university textbook used in China for acupuncture
and moxibustion, approved by the Chinese Ministry of Health and
State Administration of Traditional Chinese Medicine.
Ching, Gene, (2005) Shaolin Trinity – Shaolin Monk Shi Dejian
Discusses the Three Treasures by Gene Ching) Downloaded from:
http://www.kungfumagazine.com/magazine/article.php?article=589
Feb. 7, 2014

227
Cleary, Thomas (Trans.) (1990) Transmission of Light: Zen in the
Art of Enlightenment, by Zen Master Keizan, Shambhala
Publication, Boston, Mass.
Dou Hanqing (2009) Two Annotated Poetic Proses on Acupuncture
and Moxibustion, Annotated and commentated by Li Ding,
Translated into English by Li Zhaoguo, Publishing House of
Shanghai University of TCM
Kelly, Jeffrey J. (1994) Amazing Stories from the Shaolin
Temple, Black Belt Magazine, April
Kim S.B., Choi W.H., Liu W.X., Lee N.R., Shin T.M. & Lee Y.H.
(2014) Use of pupil size to determine the effect
of electromagnetic acupuncture on activation level of the autonomic
nervous system. Journal of Acupuncture Meridian Studies (2014)
June 7(3):122-32.
Mair, Victor H., (Translator) (1994) The Biography of Hua-t'o from
the History of the Three Kingdoms, published in The Columbia
Anthology of Traditional Chinese Literature, Victor H. Mair (Ed.)
by Columbia University Press, P. 688-696.
Ming, Zhu (Tr. 2001) The Medical Classic of the Yellow Emperor,
published by the Foreign Languages Press, Beijing, Page 19

Moncayo, Roy & Moncayo, Helga (2009) Evaluation of Applied

Kinesiology meridian techniques by means of surface
electromyography (sEMG): demonstration of the regulatory
influence of antique acupuncture points, Chinese Medicine 4:9. The
electronic version of this article can be found online at:
https://cmjournal.biomedcentral.com/articles/10.1186/1749-8546-4-
9
PubMed, https://www.ncbi.nlm.nih.gov Note: PubMed has more
than 23 million citations for biomedical literature from MEDLINE,
life science journals, and online books. Citations may include links
to full-text content from PubMed Central and publisher web sites.

228
Tianjun Liu, O.M.D. (Ed. in Chief) 2010 (English Edition), Chinese
Medical Qigong, Published by Singing Dragon, London and
Philadelphia (The Chinese edition is the only official textbook of
medical Qìgōng used in colleges and universities of traditional
Chinese medicine in China.)

CTM Journals

Chinese Medicine Journal (Open access journal)

https://cmjournal.biomedcentral.com/ Journal of Acupuncture and
Tuina Science

https://www.springer.com/journal/11726 Journal of Traditional

Chinese Medicine

Recently published articles from Journal of Traditional Chinese

Medicine (Open access journal)
http://www.journaltcm.com/
Journal of Traditional Chinese Medicine (in Chinese)
http://www.cjcmm.com.cn/WKE/WebPublication/index.aspx?mid=
ZGZY
Journal of Chinese Integrative Medicine (Open access journal)
https://www.springer.com/journal/11655
Journal of Medicinal Plants Research (Open access journal)
https://academicjournals.org/journal/JMPR

229
 Chapter 6 - Fighting, War and Peace

搏杀战争 和 和平
Bóshā zhànzhēng hé hépíng
“Evolution tends to favor extra aggression over extra
caution as those species that fought when it wasn’t
necessary tended to survive better than those didn’t
fight when it was necessary.”

~ ~ ~

“Let him who desires peace prepare for war.”

by Flavium Vegetius Renatus, 4th Century (His

military treatise De Rei Militari was the bible of
European warfare for more than 1,200 years.)

Introduction
People of peace have always wondered about why humans fight and
kill. Likewise, one might wonder, why would Buddhism, a religion
and philosophy of peace and non-violence have a Shàolín Temple
that fosters martial arts? The answers to these questions may be
found in the evolution of life, the evolution of human social and
economic systems and also within the philosophy of Buddhism.

230
Where did it all begin?
Astronomers think the Big Bang – the creation of the universe -
happened between 12 and 14 billion years ago. The solar system is
about 4.5 billion years old. Scientists think life began on earth about
3.75 billion years ago. The first living things were bacteria, one-
celled prokaryotes. The food chain (where the big fish eat the little
fish) began very shortly thereafter.
The concept of “food chains” was first introduced by the African-
Arab scientist and philosopher Al-Jahiz in the 9th century and was
later popularized in a book published in 1927 by Charles Elton,
which also introduced the food web concept.
Scientists that tend to argue about just about everything agree that
life on earth evolved with the food chain/web for about the last
3,750,000,000 years.
There are all kinds of other relationships like symbiotic relationships
where two species of life help each other. Evolution has been guided
by many forces like endoadaption (the ability to adapt to the
environment which might include fighting off hungry predators and
diseases and adapting to environmental kinds of changes like ice
ages), and intra-selection (selection within the species for mates,
which is determined by many factors including fighting ability,
physical attractiveness and personality).
In biology there is a law which states: “Ontogeny recapitulates
phylogeny,” which means “the growth and development of an
individual reflects the growth and development of the species.” For
example, a human fetus breathes in the womb through something
rather similar to a fish gill, reflecting back to the time in our
evolution when our ancestors were fish.
If the growth and development of a single human life summarizes all
of evolution, Buddha’s teachings of non-violence only occurred
about 20 seconds ago, given that we are distilling 3.75 billion years
(of evolution) into about 72 years (the average human life span).
Before our ancient pre-human ancestors climbed up into the trees
they were meat eaters, and human eye-teeth and incisors are
evidence of that. In the trees our human ancestors became
herbivores; our flat molar teeth are evidence of that. Human
ancestors were almost all vegetarian, (Dunn, R., 2012).
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Our tree dwelling vegetarian ancestors are mainly fruits, nuts, and
vegetables—especially fungus-covered tropical leaves with some
insects and the occasional tree frog thrown in here and there. Even
after coming down from the trees our ape ancestors - the
genus Australopithecus - were herbivores.
At that point in evolution our pre-human ancestors needed each other
far more than we do now. Our ancestors were not the fastest runners,
didn’t have the biggest teeth and were not particularly muscular
compared to other large animals.
Humans survived during that time because of our ability to
cooperate. Some theorists go so far as to suggest that early humans
may have evolved something like a “god mind” in the brain to
facilitate cooperation within and between the tribes because of the
absolute need for the tribe(s) to act as one when competing against
other predators (like saber tooth tigers) and the elements.
The largest brains in human evolution were those of the Cro-
Magnons, who were European ice-age hunter-gatherers. Meat is the
primary source of energy in the hunter-gatherer diet. The second
largest brains were those of the Neanderthals - also hunter-gatherers
- whose diet consisted mainly of meat.
Current Western Europeans according to recent D.N.A. studies, are
largely descended from European ice-age hunter-gatherers, however
their brains are about 300 cc smaller. This reduction in brain volume
took place after the transition from a hunter-gatherer diet to an
agricultural diet; in the latter, carbohydrates from grain products
formed an additional major source of energy which did not exist
before the invention of agriculture, thus reducing the need to eat
meat.
There are some rough but clear parallels between brain evolution and
location on the food chain. Predators tend to be smarter than their
prey.
Most modern humans are omnivorous, which means humans eat
almost anything. However, the human stomach is not designed for a
heavy diet of grass like the noble cow, which has four chambers in
their stomachs to digest food that humans would starve to death on.
Instead each species has different nutritional requirements. Some
berries that birds happily eat will kill humans.

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None-the-less, humans can live solely on vegetarian food provided
that we get enough essential nutrition, including protein,
carbohydrates, fats, vitamins, minerals and fiber.
Vegetarians who are not careful with their diet often suffer from
Vitamin B12 deficiency, and or an insufficient amount of protein,
but these essential food substances can be supplied from vegetarian
foods if the person is careful with their diet.
Thus, modern humans don’t really need to slaughter and devour
other animals to survive. But, for most people it’s culturally
appropriate so they engage in the killing (indirectly) and eating of
animal flesh.
In a way we humans have transcended the food chain, at least in
terms of eating animals. Still most humans do kill animals for food,
and most unfortunately some “humans” also kill other humans for a
variety of reasons usually not related to eating.

Psychology and physiology of aggression

Sigmund Freud, often called the “father of modern psychology”
believed that humans are primarily motivated by sex and aggression.
His belief was rooted in the then new discoveries in brain anatomy
and also upon his investigation of human dreams. Later
psychologists identified a rather large number of other “primary”
human needs/motivators including a need for transcendence, i.e. Carl
Jung and Abraham Maslow. Hermann Hesse (the author of
Siddhartha) was a student of Carl Jung, and Abraham Maslow’s
book The Further Reaches of Human Nature is required reading for
many psychology students. None-the-less, to some extent Freud was
probably right; two of the deepest, oldest and most powerful human
drives are sex and aggression.

Seven major kinds of aggression (Qīnlüè 侵略)

The most comprehensive research on human and animal aggression
over the last 50 years was by Kenneth Moyer who organized a
massive number of studies on human and animal aggression into
seven major categories:
1) Predatory (Lüèshí掠食)

233
2) Inter-male (Nánrén zhī jiān de zhàndòu 男人之间的战斗)
3) Fear induced (Yǐnqǐ kǒngjù引起恐惧)
4) Irritable (Bàozào 暴躁)
5) Territorial (Lǐngtǔ 领土)
6) Maternal (Mǔqīn 母亲)
7) Instrumental (or learned aggression, like for example war). (Xuéxí
Qīnlüè学习侵略)
Understanding these categories in some detail helps a lot to
understanding many of human’s less desirable behaviors.
1) Predators hunt and eat prey; this is the fundamental
relationship in the food chain. Predatory aggression is
characterized by the 1) silent stalk, 2) watching and waiting
for the best time to attack, 3) chase and leap 4) bite to the
neck, 5) eating the prey, usually beginning in the abdominal
cavity. This is an example of “classic food chain.”
2) Inter-male aggression is usually ritualized and done for
dominance within a group or fighting with another male
specifically over reproduction rights to a female. In this form
of aggression males will and often do injure each other, but
almost never kill each other. It appears that in inter-male
fighting killing is prohibited. Killing within a species is quite
rare in nature (except for “humans”).
3) Fear induced aggression is best exemplified by the cornered
animal that will exceed all limitations to survive including
vastly increased body strength and speed in anticipation of
fighting.
4) Irritable aggression is elicited by relentless noxious
stimulation resulting in an aggressive response to end that
pain. Pain induced aggression is a subcategory of irritable
aggression. In a now classic experiment researchers put two
rats in a cage with an electrified floor and then suddenly

234
 without warning gave them both electrical shocks.
Interestingly the rats immediately attacked each other.
5) Territorial aggression – humans (and other) animals will fight
and kill to maintain their territory.
6) Maternal aggression – mothers will fight and kill to protect
their children (except for example pig mothers who must be
separated from their babies because they sometimes
accidentally eat them.)
7) Instrumental (learned) aggression is probably the most
dangerous form of aggression of all, though not like the
above six hardwired into our genes. Instrumental aggression
is learned behavior and explains the most terrible killing
behavior in humans: war. In wars humans do not want to eat
each other, are generally not fighting over reproductive rights,
usually are not acting out of fear, etc. Instead people fight
wars because they learn it is the “right thing” to do.
Readers interested in research on human and animal fighting should
refer to the writings of Konrad Lorenz, and also J. Michael
Crabtree’s “Bibliography of Aggressive Behavior – a Readers Guide
to the Research Literature.”
The final conclusion on this section is that humans are “hardwired”
with a lot of (mostly midbrain) circuitry designed for fighting and
killing (This would be one kind of congenital, ancestral, primary qì(
元气 yuánqì– See chapter on Chinese Medicine).
Though this sounds like humans are doomed to live lives of endless
aggression, this isn’t necessarily so.
In some unusually peaceful cultures and people however, that
circuitry never gets “woken up,” (discussed later in this chapter).
But once that circuitry for violence does get woken up it’s pretty
darned difficult to put that genie back in the bottle, hence the need
for the great religions to threaten people (with eternal damnation,
endless cycles of rebirth as lowly creatures, etc.) not to kill each
other.

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Buddhists and (some) Hindus even go so far as to tell their followers
to not kill other animals. People have incredible potential for peace
and cooperation as well as violence, and our behaviors are
determined both by the circuitry carried in our DNA and the extent
to which that potential is woken by our environment. Religions in
general teach people peace in order to build more stable and
harmonious cultures.

The evolution of war

Some scientists believe that the human drift out of Africa took place
less than 100,000 years ago populating Australia, New Zealand,
many Pacific islands, Asia, Europe, and all of the Americas. Current
estimates suggest a world population of about 3 million at 35,000
BC.
By the time agriculture was getting started in the Fertile Crescent,
about 10-12 thousand years ago human population had increased to
an estimated 10 to 15 million. Anthropological evidence suggests
that the first wars were around that time, not long after humans
started farming and the rise of settled cities. Before that humans
were mostly nomadic hunters and gatherers, grouped into tribes that
tended to have about the same access to food, obviating the need for
wars.
Thus, humans have not always warred as most people believe. Even
today some tribes of humans did and do not war, engage in
aggression or even competition.
For example, the culture of the Semai, the peaceful people of Malaya
have no government and no police. Instead they have a non-
competitive “gift economy.” Semai children are never punished or
forced to do anything against their will. The games of their children
are also non-competitive. The Semai culture makes no distinction
between private and public.
An interesting list of peaceful societies can be found on the Internet
site: peacefulsocieties.org. These cultures individually and
collectively prove that humans can live without the aggression and
violence most people think are intrinsic parts of human nature. (Of
course, that internet site and/or the people that built it might get
eaten at any time, so it’s best to check it now while it’s still there.)

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Conclusions
The history of violence between living things on earth is as old as
life itself however cultures can live without violence. “Ahimsa” or
non-violence should be the guidepost for all civilized humans. It
may be a “natural state,” but it can also definitely be learned.
Certainly, it is true that violence begets violence in an endless chain
of karma as Buddhists believe. It appears that wars began shortly
after the rise of farming in human social and economic evolution, as
one group, by virtue of planning and work had more than others,
suggesting that the root causes of war may involve inequality. Thus,
some answers to this problem of endless violence may come from
more equal education such that individuals and entire groups do not
suffer from great disparities in opportunities, either in the material or
spiritual worlds engendering the kind of inequalities that led to those
first and subsequent wars.
And it is also true that weakness invites disaster, as noted by the
quote attributed to Flavium Vegetius Renatus at the opening of this
chapter. Historically the Shàolín helped protect China, and
Buddhism by virtue of its’ spiritual and physical strength. Perhaps
today also the strength of its multifaceted teachings and leadership
can play a similar role. Protecting life is the first responsibility of a
Buddhist.

References
http://buddhasutra.com/ Downloadable compilations of all the
Buddhist Sutras from A to Z
Crabtree, J. Michael (1977) Bibliography of Aggressive Behavior – a
Readers Guide to the Research Literature, Published by A.R. Liss,
New York
Moyer K. E. (1968) Kinds of aggression and their physiological
basis, Communications in Behavioral Biology, Part A 2, P. 65-87
Dunn, Rob (2012) Human ancestors were almost all vegetarian,
Scientific American Guest Blog, Downloaded from
https://blogs.scientificamerican.com/guest-blog/human-ancestors-
were-nearly-all-vegetarians February 7, 2014
Peaceful Societies Alternatives to Violence and War,

237
https://peacefulsocieties.uncg.edu/

238
 Chapter 7 - Future of North Shàolí
n Temple

北少林的未来
Běi shàolínde wèilái
(Author’s Opinion)
Shàolín Abbot Shi Yong Xin has been expanding the Shàolín in a
brilliant and conservative fashion. His first goals have been to
rebuild the Shàolín monasteries and bring back Vinaya, the
traditional rule system that historically governed Chán Buddhist
Monasteries in China for most of their histories. He wisely chooses
to nurture a pure and good Chán Buddhist Shàolín with a solid
foundation true to its roots. This certainly is reasonable.
Simultaneously, I hope that once that solid foundation is firmly
established, he can move forward towards expanding the Shàolín
into some or all of the directions outlined below.
Chán Buddhism has from the time of Bodhidharma been different
from Indian Buddhism as Yamada Mumon noted in the Forward to
the book The Record of Linji (Sasaki, 2009): “Indian Buddhism is
distinctly contemplative, quietist, and inclined to speculative
thought. By contrast, Chinese Buddhism is practical and down-to-
earth, active, and in a sense transcendental at the same time.”
What might the future Shaolin Monasteries be like?
There could for example be a Shàolín University with colleges like
medicine (both CTM and Western Medicine, with specialties in
sports medicine 18 and vegetarian nutrition), law (national and
international), political science (specializing in diplomacy 19 ),
18 Fascinating research is going on in human performance enhancement, like muscle
growth, accelerating bone regrowth and in other sports medicine areas, including imagery
training for enhanced performance, etc.

19 The Shaolin has a long, long history in diplomacy. According to Chou Hai Tu Bian
(Illustrated Book on Maritime Defense – Ming Dynasty writer Zheng Ruoceng), Buddhist
monks were asked to negotiate between the first Song Dynasty Emperor Taizong and the
Japanese invaders. Among other strategies they gave gifts including gold and silk, gems,
crystal bottles, black ink, and seals. (P. 166) Later the Japanese tried to buy land from the
Chinese offering silk pots, wooden boxes, perfume and clothes which they gave to the
Governor. (P. 166- 168).

239
history, Chinese cultural studies, psychology with emphasis on
conflict resolution and peace research, mental health facilitation,
drug and alcohol rehabilitation, anthropology (with majors in
cultural and physical anthropology, with special attention to
archeology), and business.
It would be very nice to see a Shàolín Vegetarian Restaurant
franchise20, Shàolín fashion brands (light gray, loose, formal, casual
and sportswear), Shàolín Sports Equipment (emphasis on martial arts
training gear), Shàolín nutrition (vegetarian protein powder,
vitamins, etc.), and Shàolín Entertainment (including music and
movies).
Naturally there would have to be stringent quality assessment and
controls in order to use the Shaolin name.
The Shàolín Monasteries support myriad charitable causes and
human needs both inside and outside China. These needs are huge
beyond measure. There could be Shàolín schools, daycares and
kindergartens for the very young, nursing homes for the elderly,
hospitals, drug and alcohol treatment centers, and health clubs – all
clean, honest and state of the art. Again, very high-level quality
control measures have to be built into every stage of every design
and operation. To speed up this kind of growth, Shàolín could joint
venture with already existing business entities that have the kind of
qualities and goals shared by the Shàolín.
The Shàolín Central Library should be one of the finest in the world
because historically Buddhists in China were the largest class of
well-educated people and today really should strive to live up to that
heritage. They’d have to network with all major libraries in the
world to ensure maximum access to the most ancient and modern
resources in the world.

20I was rather disappointed when I went to Panshan in 2011 and found out there was no
vegetarian restaurant in the entire town or even neighboring towns. As of this writing
(2014) there is no vegetarian restaurant there.

240
Given the needs to learn more about Chinese history in general and
Shàolín history specifically, it would be very nice if the Shàolín
could start up some sort of Translator Resource Network. Not too
many people can read, for example, Ming Dynasty Chinese, and
being able to access those individuals would be very helpful for
people with real research needs.
The Shàolín could definitely benefit from advertising its charities
more and letting people know how to donate.
I’d also like to see more women monks. Buddhist temples are not
like the stereotypes portrayed in movies where people can escape
from reality. Chán in particular is just the opposite: getting in touch
with reality; realities greater than individual egos and superficial
desires. Women clearly have these needs the same as men. As I
understand it there are no women Shàolín monks at this time yet they
can and should be a powerful force for good in the world just the
same as men. The path to enlightenment includes transcendence of
dualities and gender is just one more illusion. Monks were the
original selfless social workers.
According to legend, a Shàolín Buddhist nun and abbess, Ng Mui
(Wǔ Méi Shī Tài 五枚師太) witnessed a fight between a crane and a
snake. Ng Mui incorporated those movements into her own style of
Kung Fu to form a new style, which she later taught to her student,
Yim Wing Chun, and thus was born the Wing Chun (詠春 Yǒng
Chūn) style of Kung Fu, which passed through several generations to
Yip Man (YèWèn 叶问), the teacher of Bruce Lee.
It was Bruce Lee that made Kung Fu enormously popular in the U.S.
in the 1970s, creating a huge market, which encouraged the Chinese
government to begin to open up and rebuild the Songshan Shàolín
for a movie with Jet Li (Li Lianjie) called Shaolinsi, which opened
in 1981. Bruce Lee’s movie “Fists of Fury” really inspired the
director of Shaolinsi, Liao Chengshi, who was appointed by Deng
Xiaopeng.
Monks for the first time in decades were permitted to wear robes and
things at Songshan Shàolín Monastery started changing very fast
after that and religion started to open in China.

241
To summarize, Ng Mui, a Buddhist nun created a new martial art
that eventually opened a huge American market for Kung Fu,
helping ultimately to bring a fresh wind of change that revitalized
the Shàolín in the 1980s.
Thus, having some Shàolín Buddhist nuns around today might be a
good idea, not only for them, or for now, but for the future.
Of all of the above I would most like to see the Shàolín Monastery
get back into the field of diplomacy. The world is ripped apart by so
many conflicts and growing percentages of national economies are
being devoted to “defense.” That trend can and should be reversed. I
think the Shàolín could produce a new generation of “super-
diplomats” that help intercede and prevent conflicts before they
occur and when conflicts do arise, they would facilitate honest
sincere communication to bring about speedier resolutions. The
United Nations is clearly overwhelmed and not able to live up to its’
mandate.
Historically the Shàolín Monastery was a friend to those in need, to
some extent still is and can be even more-so in the future. Buddhists
were often or usually the most highly disciplined and educated
people in China. Who better can inculcate the self-awareness and
self-control necessary to administrate and negotiate in extremis than
a monk whose life is centered on meditation?
I would definitely not let a bunch of critics, mostly foreign cynically
whining and shouting: “Too commercial” stop me or anyone from
living up to their rightful historical heritage. Money, as the old
saying goes: “Doesn’t grow on trees.” The needs of China and the
world are too many and too extreme to ignore.
Historically religious organizations have been the front-line helpers
for social needs providing assistance to the poor, orphans, widows,
special needs individuals and the elderly. The government here in
China or anywhere cannot afford to meet all these needs.
Charitable non-profit organizations need money and the Shàolín has
a high profile, easily recognizable, and honorable name. To not use
that name and legacy in the face of these huge needs might even be
unethical.

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Perhaps one day there will be hundreds of Shàolín Monasteries not
too far from every large city in the world networking with all
religious and other non-profit organizations to help build a more
peaceful, enlightened, healthy and happy world. In Thailand it is
practically mandatory for young men to spend a year in a monastery.
Overcoming ego, controlling desire and enhancing awareness are
worthy educational goals most schools don’t teach, but the Shàolí n
monks do.
Rebuilding the North Shàolín is one step to healing the wounds of
past injustices in China and hopefully a quiet but long step into a
more peaceful world for everyone. But it takes creativity, courage,
hard work and more than a little meditation to make it happen in line
with the history, tradition, ethics and goals of Chán Buddhism and
Shàolín Monastery. Ultimately, however, these are all words, only
words.
“Words are not known in all the Buddha-
lands; words, Mahāmati (the Bodhisattva-
Mahāsattva), words are an artificial
creation.”
Suzuki, D. T. (1931) Lankavatara Sutra

2020 Update
Preparing the Rebuilding the North Shaolin Monastery book I got in
touch with Shi Yan Wan who is at the venerable North Shaolin
monastery now. He sent me some recent photos of the monastery
and a photo of the newest design model for the monastery. I was
more than a little surprised when I looked at the latest design. It’s
huge!
This should not be surprising. We live in a world increasingly
drifting away from enlightenment. Conflict has become the mainstay
of international news and the world keeps getting more and more
polarized every day, economically, politically, militarily, socially,
etc.
In contrast the entire histories of law and religion are designed to
promote peace between people. And, there is no doubt that different
people are attracted to different philosophies and religions.

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Thus, I was delighted to see the new design for North Shaolin as I
believe teaching transcendence is a very good thing. On one hand I
love universities and analytical thinking, but on the other hand I truly
believe people need to spend more time finding commonalities
between people and learning to transcend superficial dichotomies
defined by things like gender, race, religion, nationality and so on.
Shi Yan Wan told me it will be five more years before the
new/ancient monastery construction will be finished. I look forward
to anything that will help people “get it together” and find peaceful
ways to live.

2009 design for North Shaolin

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 Newest Design for North Shaolin Monastery

Peace and blessings upon this noble endeavour.

References
Sasaki, R.F. (2009 a) The Record of Linji, University of Hawaii
Press, P. 264, 265

Suzuki, D.T. (1931) Lankavatara Sutra, Downloaded from:

http://lirs.ru/do/lanka_eng/lanka-nondiacritical.htm Feb. 7, 2014
Zheng Ruoceng (2007) Illustrated Book on Maritime Defense (Chou
Hai Tu Bian 筹海图编) Published by Zhonghua Book Company,
Shanghai ISBN 978-7-101-02377-O/K 970

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 Appendix 1 - Vegetarian Lifestyle

素食生活方式
Sùshíshēnghuó fāngshì
A book about a Buddhist monastery would be remiss to not mention
some advantages of a vegetarian lifestyle.
Many people think they need to eat meat to stay healthy and strong,
but the legacy of the Shàolín Monastery proves that incorrect.
“Controlling your diet is an important element of
healthy living. Buddhism stressed vegetarianism.
‘Vegetarianism improves your health,’ states Dejian
(a Master of Shaolin Medicine at Songshan Shaolin
Monastery). ‘The Shaolin vegetarian diet includes
grains and vegetables without spices. We eat fruits
but nothing too spicy. No ginger or garlic. Monks do
not eat anything from animals, garlic, ginger, or
onions - nothing spicy or odiferous. We don't eat eggs
but can use milk.’”
Gene Ching (Ed.) Shaolin Trinity – Shaolin Monk Shi
Dejian Discusses the Three Treasures
Many people also think that a vegetarian lifestyle would be very
complicated, e.g. balancing amino acids, getting enough vitamins
and minerals, etc. But, in fact it’s all very simple if a few simple
things can be kept in mind.
First, people need a balanced diet with something like 65%
carbohydrates, 15% proteins, and 20% fats (these are “healthy fats”
from polyunsaturated vegetables, seeds, grains and beans, not the
“beastly” fats from slaughtered animals.)

Proteins
Proteins are made of amino acids of which there are 22 found in
nature, but adult humans need only nine of them to get a complete
dietary protein. Three others are required by infants and growing
children.

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Some vegetarian foods are more or less complete, meaning they
contain all essential amino acids, but most have more amino acids
than others and so mixing vegetarian proteins is a good idea. Mixing
vegetarian foods to get more complete proteins means finding
“protein compliments.” This is easier than most people think.

Common Protein Complements

Proteins are made of amino acids and different species have different
ratios of combinations of amino acids they need for the proteins
unique to those species.
Human protein requires eight “essential” amino acids:
Isoleucine
Leucine
Lysine
Methionine
Phenylalanine
Threonine
Tryptophan
Valine
(Histidine a 9th amino acid is sometimes added to this list because
adult bodies don’t process it. Some experts include it as one of the
“conditionally essential” amino acids.)
Getting good quality protein is essential for top performance and
even proper brain functioning.
[Some religious cults for example put followers on low protein diets
so they can’t think very well and instead become mindless slaves.
This is useful for the leaders of those cults, but decidedly not healthy
for those followers!]
“Protein complement” means the total protein is greater than the
sum of the proteins because of the way the essential amino acids line
up in the human body.

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This means that mixing different vegetarian protein rich foods can
produce much higher total protein. The following are some protein
complement combinations that are especially good for humans.

• Brown rice and beans

• Dairy foods and grains
• Potatoes (a tuber - lacking only Leucine) and dairy products, seeds
and dried legumes
• Corn (lacking only Lysine) and dairy products, oats or other
cereals and/or pinto beans
Most ethnic foods have vegetarian protein complements as main
dishes:
• Curried chickpeas and rice
• Beans and rice (and cheese)
• Moroccan couscous and lentils
• Breakfast cereal and milk
• Peanut (and other nut and seed) butter and whole wheat bread
NOTE: Brown rice not only has more protein than white rice, but
also a delicious slightly nutty flavor and a lot more vitamins and
fiber. Ditto for whole wheat bread and pasta.).
A useful thing to remember about vegetarian proteins is called
Biological Value (BV), which measures protein quality. It is
measured by nitrogen retention compared to the amount of nitrogen
taken in. Amino acids have nitrogen incorporated into them, which is
where that measurement comes from. By comparing how much goes
in to how much stays in, you get the Biological Value of the protein.
From this perspective beans, rice, pasta and oatmeal weigh with
relatively high BV. But whey isolate has about triple their values per
weight, so some protein power made of whey isolate is a good idea
for athletes that need maximum protein to rebuild muscles that are
literally torn down by extreme exercise. Most sedentary people don’t
really need that extra protein.
Some other super protein vegetarian sources include:
Quinoa – This ancient seed contains all essential amino acids,
making it a complete protein that is loaded with nutrients

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Tempeh - and other soy products – Tempeh is a fermented soy
product. Homemade soybean milk however is easy and cheap to
make. The hulls that get filtered out make a delicious hot cereal
mixed with oatmeal, milk, raisons and honey.
Sesame seeds – 1 oz. of Sesame seeds has a whopping 6.5 grams of
protein. Majiang (麻酱), (also called Tahini) is a Chinese “dip”
rather like peanut butter made from sesame seeds and is a great
addition to milk, soy milk, whey and other things in smoothies.
Majiang is easy to make at home too. It is a high protein food.
• 1 oz. cashews – 4.4 grams of protein
• 1 oz. sesame seeds – 6.5 grams of protein
• 2 oz. walnuts – 5 grams of protein
• 1 oz. pistachios – 5.8 grams of protein
• 2 tbsp. almonds – 4 grams of protein
• 1 cup Broccoli – 5 grams of protein
• 1 avocado – 10 grams of protein
Incidentally natural peanut butter (without hydrogenation) is not
generally available around China, though regular commercial
(hydrogenated) American peanut butter is easy to find. Fortunately,
it is possible to buy natural majiang and it makes a wonderful
substitute for peanut butter. Also, fortunately most big cities in
China have whole wheat bread (全麦面包 quán mài miàn bāo) these
days, though there are pretty many fake ones advertising whole
wheat, but are really only 2% whole wheat and 98% (loathsome!)
white bread. A majiang jam sandwich on whole wheat is heavenly
and served with yogurt produces a splendid high protein complement
of amino acids.

Whole grains vs. refined white grains

This is not a matter of opinion. The entire industries of white flours,
white rice and other refined grains should be sued for profit-driven
premeditated murder.

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All restaurants should be mandated to have whole grain options.
Refined grains that have been stripped of their fiber rich shells, had
their vitamins and other nutrients cooked out of them via for
example high speed metal polishers and then are bleached(!) are
correlated with adult onset diabetes, obesity and other significant and
deadly health problems.
Nothing is more delicious than whole grain foods if properly
prepared. This is another paradigm shift waiting to happen, and
when it does happen life expectancy will leap upward.
The problem is it appears some people - like some doctors in the
AMA and shareholders in pharmaceutical corporations profit hugely
from sickness.
The whole refined grain industry is rather like the oil industry. A few
people profit while the vast majority of people and environment
suffer from the grotesque and deadly effects of decisions by the
avaricious holders of monopolistic power.

Carbohydrates, fats and fibre

Luckily vegetarians have no problem getting plenty of carbs, natural
vegetarian source fatty acids and fiber as long as they eat a wide
variety of foods and don’t get stuck eating a limited diet every day.
Variety is the absolutely essential part of good nutrition.

Vitamins and Minerals

The best rule to remember to get complete vitamins is the color rule.
Eat three or four servings of different colored fruits and vegetables
every day and vitamins and minerals are no problem.
However, vegetarians sometimes can lack vitamin B12.
Unfortunately, not a lot of foods have this vitamin however, dairy
products and nutritional yeast have plenty. A lack of B12 can lead to
early Alzheimer’s disease, and other complications, but too much
isn’t good either so as in all things, a balanced approach is best.

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Other good sources of information on vegetarian foods
Some popular magazines like Runner’s World and Muscle and
Fitness have search boxes on their Internet site front pages wherein
one can type “vegetarian recipes” and get vegetarian ideas for the
special diet athletes (like martial artists) need.
Diet is sport specific.
Long distance runners will typically eat more carbohydrates
compared to body builders who usually need higher protein diets.
The Internet has thousands of sites with great recipes for
vegetarians. Because these sites appear and disappear fairly
regularly, they’re not cited here. However, just typing “Vegetarian
Recipes” into any search engine will open up new universes of
nutrient rich foods.
Keeping up on nutrition news in general is a very good investment.
As of this writing new research says that garlic can kill brain cancer
cells, and low vitamin D has been linked to depression.
Most medium and large cities have vegetarian restaurants. They are
excellent sources of ideas on how to spice up a vegetarian diet.

Vegetarian lifestyle and life expectancy

According to the Journal of the American Medical Association,
Internal Medicine (Orlich, et. al. 2013), research involving over
70,000 members of the Seventh-day Adventist Church showed that
vegetarian diets are linked to reduced death rates, with more
favorable results for males than females. Vegetarian diets have been
linked to a lower risk of several chronic diseases, including
metabolic syndrome, hypertension, ischemic heart disease (IHD) and
diabetes mellitus. A previous study involving over 60,000 Britons
suggested that vegetarians have a lower risk of developing
cancer than meat-eaters. A 2003 report published in the “American
Journal of Clinical Nutrition” found that low meat consumption
decreases risk of death and increases life expectancy. Reducing meat
consumption can increase life span by 3.6 years. Societies with
plant-based diets are more likely to live past 70 years of age.

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Vegetarian lifestyle and the environment
The 400-page report by the Food and Agricultural
Organization, entitled Livestock's Long Shadow, also
surveys the damage done by sheep, chickens, pigs and
goats. But in almost every case, the world's 1.5 billion
cattle are most to blame. Livestock are responsible for
18 per cent of the greenhouse gases that cause global
warming, more than cars, planes and all other forms
of transport put together.
Burning fuel to produce fertilizer to grow feed, to
produce meat and to transport it - and clearing
vegetation for grazing - produces 9 per cent of all
emissions of carbon dioxide, the most common
greenhouse gas. And their wind and manure emit
more than one third of emissions of another, methane,
which warms the world 20 times faster than carbon
dioxide.
Geoffrey Lean (2006)
Starting a vegetarian lifestyle is the most efficient and healthiest
way to lower a person’s carbon footprint, reduce pollution, and save
energy and water simultaneously. That's because meat production
requires enormous amounts of land, water, and energy, compared to
plant foods. Cattle consume 16 times more grain than they produce
as meat, not including refrigeration and transportation costs.
Livestock eat 70% of all the grain produced.
This brief review is not intended as a “guidebook” to vegetarian
nutrition, but just a review of some very simple facts to help
encourage and promote the ideas that a vegetarian lifestyle is not so
difficult and has many potential benefits.

References
Ching, Gene, Shaolin Trinity – Shaolin Monk Shi Dejian Discusses
the Three Treasures,
http://www.kungfumagazine.com/magazine/article.php?article=589

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Lean, Geoffrey (2006) Cow 'emissions' more damaging to planet
than CO2 from cars, The Independent, Dec. 10
Orlich, Michael J., Singh, Pramil, N., Sabate, Joan, Jaceldo-Siegl,
Fan, Jing, Knutsen, S. Beeson, L. & Fraser, G., (2013) Vegetarian
Dietary Patterns and Mortality in Adventist, JAMA Intern Med.
2013; 173(13):1230-1238. Abstract can be found at:
https://jamanetwork.com/journals/jamainternalmedicine/fullarticle/1
710093

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 Appendix 2 – Donate to the reconstruction of the
North Shàolín Monastery

捐赠给北少林重建
Juānzèng gěi běi shàolín chóngjiàn

Donations to the reconstruction fund of the North Shàolín Monastery

can be made to the following account.
Receivers Name : Zhong Guo Panshan Bei Shao Lin Si
Northern Shaolin Temple, Panshan, China 中国盘山北少林寺
Bank & Branch Name:
Gonghang Tianjin Shi ji Xian Zhi Hang
Jixian branch of ICBC Bank in Tianjin City
工行天津市蓟县支行
Account number: 0302 0966 09300 184901
Swift code: ICBKCNBJTJN
When sending money, please also send an e-mail to North Shaolin’s
head monk, Shi Yan Pei at shaolinyanpei@163.com saying how
much was sent, your name and a signature.
Note 1: Upon receiving an e-mail, and notification of a deposit from
the bank, Mr. Hu the Shaolin's accountant has to print the e-mail,
and take it to the local (LaiGuanJu) “Government Administration of
Foreign Exchange” to get the money, so the e-mail is actually very
important. Without it he cannot withdraw the money.
Note 2: International bank transfers will probably cost the sender
about $35. PayPal will charge the receiver 2%-4%. So, Bank
transfers are probably better for large donations and PayPal for
smaller ones.
All donations are sincerely appreciated.

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