"CHI-KUNG",  "KUNG-FU",    "CHAN" &  "ZEN"

And, Chan Master Hui-Neng

Basically, there are two types of Chi-Kung (Qi-Gong):  Internal and external, or quiescent and dynamic.  There are various schools of Chi-Kung:  Shaolin Cosmos Chi-Kung, Shaolin Bodhidarma Chi-Kung, TaiChi Eighteen Steps Chi-Kung, Flying Crane Chi-Kung, Fragrance Chi-Kung and so on.  And, there are also different levels of attainment among the various types of Chi-Kung.  Chi-Kung and Qi-Gong are the same. Chi-Kung is usual English spelling and Qi-Gong is Romanized Chinese spelling.

TaiChiChuan (TaiJiQuan) and Chi-Kung are different.  TaiChiChuan makes extensive use of Chi-Kung.  Basically, TaiChiChuan is a martial art.  Chi-Kung (deep breathing techniques) is a collective term for various arts of vital energy, which may or may not be used for martial arts purpose.  Some types of Chi-Kung movements resemble those of TaiChiChuan.  Yet, many other types of Chi-Kung movements are totally different from typical TaiChiChuan movements. TaiChiChuan and TaiJiQuan are the same.  TaiChiChuan is usual English spelling, and TaiJiQuan is Romanized Chinese spelling.

What are the benefits of practicing Chi-Kung?

The following five categories are the benefits derived from practicing Chi-Kung:

1.  Improving immune system and promoting good health.

2.  Developing  internal vital wave energy (Chi) and enhancing vitality.

3.  Promoting youthfulness and longevity.

4.  Developing  mind and intellect.

5.  Cultivating spirituality.

The medical types of Chi-Kung mainly is to improve the immune system and  cure the  illness.  The sexual types of Chi-Kung emphasizes solely on maintaining the youthfulness.  The Shaolin Cosmos Chi-Kung touches on all of the above five categories of benefits.

When the Chi flow is disrupted, illness occurs.  The forte of Chi-Kung (deep breathing techniques) is to restore and enhance the harmonious Chi flow, channel away the toxic waste, remove the negative emotions, thus improve the immune system and promote good health.

How is Chi-Kung related to Kung-Fu (martial arts)?

Chinese Kung-Fu (martial arts) has two aspects:  Internal and external.  Internal Kung-Fu trains the Chi (vital energy) and the spirit. External Kung-Fu trains the skin, muscles and bones.  External Kung-Fu teaches the mastery of movements and postures, while internal Kung-Fu teaches the mastery of the Chi.  Chinese martial arts are like Yin-Yang; Kung-Fu is Yang and Chi-Kung is Yin.

The object of training the Chi is to make the breathing long and regular.  Most people breathe about 18 times a minute sitting down, but someone who is good at Kung-Fu can cut this down to  a much less frequency. A reduced breathing frequency means strong endurance and a good cardiopulmonary system.  Many long-distance runners train themselves with special equipments to reduce their breathing frequency.

The first step in training one's Chi is to breathe from below the diaphragm (an acupoint about three inches below the navel), a technique called "the Chi sinks to the elixir field."  A modern Kung-Fu master said, "First you have to cultivate your Chi, then you can use it.  Once you get  control of your Chi, you can send it to any part of your body you wish."

Mastery of the Chi can only be attained gradually. For instance, if you try to reduce your breathing frequency  from 18 to 12 breaths a minute simply by holding your breath, or if you practice Kung-Fu with an incorrect posture which obstructs the flow of  Chi and the blood, you will only do yourself harm.  This is what Kung-Fu practitioners call "playing with fire."  By doing it  the wrong way, one will dissipate his own Chi and cause internal injury to his system.

Once someone has perfected the internal Kung-Fu, built up his physical strength and learned to control his Chi, then he will be able to concentrate the power of his whole body into every punch or kick, and will naturally acquire an aura of strength and authority.  But, in order  to  be able to really conquer  the  opponent in a fight, he also needs to master some movements and techniques.  These movements and techniques are external Kung-Fu.  Cultivating both internal and extenal skills is the only path to be a great Kung-Fu master.

All great Kung-Fu masters use deep breathing techniques (Chi-Kung) to develop internal force.  Without the internal force, the Kung-Fu remains at its external and mechanical level that is considered as rough and low-class by Chinese martial artists.

A Kung-Fu master may appear to be gentle (actually is), yet with his internal force he can cause much injury to his opponent if he wishes. A great Kung-Fu master's internal force does not get diminished when he becomes old, and he can apply it for peaceful use in his daily living.  Unlike in many other systems of martial arts where the training itself often results in physical as well as emotional injuries, Kung-Fu training promotes health, vitality, longevity and spirituality.

How is Chi-Kung related to Zen (meditation)?

There are three aspects in all types of Chi-Kung:  Form, energy (Chi), and mind.  If you practice only the form, without the energy (Chi) and  mind dimensions, then you are merely performing physical exercise, strictly speaking not Chi-Kung.  For an effective control of energy (Chi), you have to enter what is called in modern term "a Chi-Kung state of mind."  In the ancient times, this unique Chi-Kung state of mind was called "enterning Zen" or "entering silence."

Introduced to Japan by monks returning from China during the 12th century, Zen emphasizes a simple lifestyle, meditation and the avoidance of complex teachings.  In Japan, there are two main Zen groups: Rinzai, which is known for its use of Koans, or riddles; and Soto, which emphasizes pure meditation as a path to enlightenment.

When you are in Zen or in a meditative state of mind, you can tag energy from the cosmos and direct the energy to flow wherever you wish in your body.  It is this unique mind aspect of Chi-Kung that enables Chi-Kung masters to perform things that lay people call "miracles."

 What is Shaolin Kung-Fu?

Shaolin Kung-Fu is a particular style of Kung-Fu (martial art) that was originated at the Shaolin monastery in China.  It has a history of about 1500 years. The benefits of practicing Shaolin Kung-Fu are:  Self-defense, health, vitality, mind development and spiritual cultivation. 

The mind development and spiritual cultivation were actually the original goals of Bodhidarma (an Indian monk) when he first taught the Hsi Sui Ching (On Cleansing the Marrow) and Yi Chin Ching (On Transforming the Muscles) at the Shaolin monastery.  Later, these two sets of exercise programs were developed into Shaolin Kung-Fu. When you practice genuine Shaolin Kung-Fu, you also practice Chi-Kung and Zen - mind development and spiritual cultivation.  In Chinese culture, "mind" and "spirit" are similar.  Although, there may be different degree in emphasis and connotation.

Is Bodhidarma (Damo) the founder of Shaolin Kung-Fu?

Some said, "Yes."  Some said, "No."  I would join those who said, "Yes."  Before the arrival of Bodhidarma (commonly called Damo in Chinese and Daruma in Japanese) from India to China in 520 A.D., Kung-Fu and Chi-Kung had already been highly developed in China.  But, before Damo's arrival at Shaolin monastery, there was no Kung-Fu or Chi-Kung training at the Shaolin monastery. Shaolin disciples gratefully honored Damo as the founding father of Chan (Zen) Buddhism and the first Patriarch of  Shaolin Kung-Fu School because it was through Damo's initiative in teaching these two set of exercise programs that Shaolin Kung-Fu was developed.

Damo represents compassion and wisdom, strong will and perseverance, mind development and spiritual cultivation, and the unity of spirit and body.

Shaolin Kung-Fu could be divided into four dimensions:  Form, force, application, and philosophy. All the  techniques found in other martial arts (Kung-Fu), such as TaiChiChuan, Karate, Taekwondo, Judo, Aikido and Western Boxing can be found in Shaolin Kung-Fu that offers a comprehensive program to develop a person in all his physical, emotional, mental, and spiritual aspects.  At the physical level, Shaolin Kung-Fu enables a person to have radiant health and vitality; at the spiritual level, it leads the person to a greatest attainment and spiritual fulfillment.

Today, Shaolin Temple (located at SongShan Mountain, HeNan Province, China) is the sacred place of the countless martial arts lovers and Kung-Fu fans throughout the world.

What is Zen (Chan)?

Chi-Kung, Kung-Fu, and Zen (Chan) are closely related to each other. At the elementary level, every Kung-Fu (martial arts)  movement involves energy (Chi) control and mental awareness.  At the advanced level, Chi-Kung and Zen (Chan) enable Kung-Fu masters to develop abilities which other martial artists may not even dream of.

In Chinese,  the word "Zen" means endurance, tolerance, and also meditation.  Often, Zen is used as a short form for Zen Buddhism.  Zen is universal.  Zen was first transmitted from master to master in India, brought from India to China by Bodhidarma, and later spread to Japan (Bodhidarma was the founder of Japanese Zen Buddhism) and the world.

Zen is derived from the Chinese word "Chan (meditation)", which is a short form of "Chana,"  which in turn is derived from the Sanskrit word "Dhyana," which means meditation.

Any person, Buddhist or non-Buddhist, can practice Zen (meditation).  Yogis in India and Taoists in China had practiced Zen (Chan) long before Zen (Chan) Buddhism was establishd.  Whenever you closed your eyes to meditate, to reflect on what you had done, or what you intended to do, you had practiced Zen (Chan).

Practicing Zen (Chan), or spend some time daily by meditation, enables us to attain better results in whatever we do, because Zen (Chan)  training improves our mind.  For those who seek to be close to the nature, and become more spiritually, practicing Zen (Chan) would be the ideal vehicle.  Ultimately, practicing Zen (Chan) will  lead one to a peaceful and fulfilling life.

There's an old Zen saying:  "Before enlightenment, chop wood, carry water.  After enlightenment, chop wood, carry water."  The difference is one does it with more consciousness after enlightenment.

(6/30/04)

Master Hui-Neng - Father of Chan Buddhism

The seventh century gave birth to a new phase of Chinese Buddhism called Chan.  In the present time, here in America, it is known as Zen.  The man through whom Chan came into this world was Master Hui-Neng (A.D. 638 - 713) who was the most famous Chan Master in Tang Dynasty.  He later received the honor of being named the Sixth Patriarch.  Master Hui-Neng, the Sixth Patriarch of Chan in China, is often regarded as the true father of the Chan tradition.

Hui-Neng was a poor illiterate woodcutter.  His father died when he was very young.  One day he was selling firewood in the market.  Upon delivery of order to a customer's shop, he left the shop, outside of which Hui-Neng found a man reciting a sutra.  As soon as Hui-Neng heard the text of this sutra, his mind at once became enlightened.  He asked the man the name of the book he was reciting and was told that it was the Diamond Sutra (by Master Shakyamuni Buddha).

The Sutra of Hui-Neng, also known as the Platform Sutra, is the only sutra spoken by a native of China.  This Sutra contains the essence not only of Chan Buddhism, but of all great religions.  Before preaching the Dharma, Master Hui-Neng would ask the assembly  to purify their minds collectively, then to recite the Diamond Sutra.  Taken together, the Diamond Sutra  and the Sutra of Hui-Neng present the central teachings of  a major Buddhist tradition and are essential reading for all students of Buddhism.

One of the best known saying of Master Hui-Neng is, "There's never been a single thing; then where's defiling dust to cling?"  "Since there was nothing to begin with, dust could not alight."

The following sayings of Master Hui-Neng are taken from the Sutra of Hui-Neng:

WHAT MIND IS, BUDDHA IS.

The Dharma is nondual, and so is the mind.

The nondualistic nature is called the true nature, which can neither be contaminated by evil nor affected by good.

The mind is by nature pure, so there is nothing for us to crave, or give up.

Our essence of mind, the self-nature or buddha-nature, which is the seed of Enlightenment, is pure by nature, and by making use of this mind alone we can reach buddhahood directly.

The capacity of the mind is as great as that of space.  It is infinite.  Space takes in all things, and so does the mind.  The essence of mind is great because it embraces all things; since all things are within our nature.

As one lamp serves to dispel a thousand years of darkness, so one flash of wisdom destroys ten thousand years of ignorance.

The wisdom of enlightenment is inherent in every one of us.  It is because the delusion under which our mind works that we fail to realize it ourselves.

As far as buddha-nature is concerned, there is no difference between an enlightened man and an ignorant one.  What makes the difference is that one realizes it, while the other is ignorant of it.

What we have to do is to put it into practice with our mind.  Our very nature is buddha, and apart from this nature, there is no other buddha.

When sentient beings realize the essence of mind, they are buddhas.

To know your own mind is to realize your own buddha-nature, which is nonduality.

Within our mind there is a buddha, and that buddha within is the true Buddha.

Although there is difference from physical appearances, there is no difference in our buddha-nature.

All forms or phenomena are transient and illusive.  One should use one's mind in such way that it will be free from any attachment. 

All things in the universe, or phenomena, are the manifestation of our mind.  When mental activity begins, things come into being; when mental activity ceases, they too cease to exist.

Taking refuge in the Triple Gems (i.e. The Buddha, the Dharma and the Sangha); one takes refuge in the Triple Gems with one's mind. 

To take refuge in ourselves is to be constantly on the alert for our own mistakes, and to refrain from criticism of others' merits or faults.

To attain enlightenment by our own efforts and to practice by ourselves the goodness inherent in our essence of mind is a genuine case of taking refuge.

When practicing meditation, do not sit quietly  trying to keep the mind blank.  Do not refrain from thinking of anything.  Wise men put into practice with their minds.

Do not talk about "emptiness", or the void, all day without practicing it in the mind.

Thinking of neither good nor bad -- what is your true face?

What is sitting meditation?  To sit means to gain undisturbed in all outward circumstances.  To meditate means to realize inwardly the imperturbability of the essence of mind.

If at all times and in all places we steadily keep our thoughts free from foolish, negative desires, and act wisely on all occasions, then we are practicing "prajna", which is a Sanskrit word meaning great wisdom.

He who does not practice "prajna" is an ordinary man.  He who directs his mind to practice "prajna" even for one moment is the equal of Buddha.

To know our mind is to obtain liberation.  To obtain liberation is to attain thoughtlessness.  Thoughtlessness is to see and to know all things with a mind free from attachment.  When our mind works freely without any hindrance, and is at liberty to come or to go, we attain liberation - such a state is called the function of thoughtlessness.

One should control one's mind and be respectful toward others.

When we introspect our mind from moment to moment with wisdom, and when we do  not cling to things and phenomenal objects, we are free and liberated.

In all circumstances we should free ourselves from attachment to the objects, and our attitude toward them should be neutral and indifferent.  Let neither success nor failure, neither gain nor loss, worry us.  Let us be calm and serene, modest and accommodating, simple and dispassionate.

On all occasions, whether we are standing, walking, or reclining, let us be absolutely mindful.

Good deeds and misdeeds are only the result of positive thoughts and negative thoughts respectively.

When the sun is obscured by passing clouds, it may appear as if its brightness had been dimmed; but as soon as the clouds are blown away, its brightness reappears and all objects are fully illuminated.  One's bad habits may be likened to the clouds.  When one attaches oneself to outer negative objects, one's essence of mind is polluted.

Put an end to the misdeeds committed under greed, delusion, ignorance, arrogance, dishonesty, jealousy or envy; and shall never repeat it again.  Then, one's mind will be in a state of purity, calm and serene.

One shall be constantly on the alert for one's own mistakes, and to refrain from criticism of other's merits or faults.

May we be always free from the taints of ignorance and delusion; free from the taints of arrogance and dishonesty; envy and jealousy.  May we be always free from fear and suffering.

We take nonattachment as our fundamental principle.  When we are free from attachment to all outer objects the mind will be in peace.

To keep our mind free from defilement under all circumstances is called idea-lessness.

To the enlightened men, the Pure Land is not too far from here, it's quite near.  The ignorant people understand neither the essence of mind nor the Pure land within themselves, so they wish to be born in the Pure Land. 

To the enlightened men, everywhere is the same.  As Shakyamuni Buddha said, "No matter where they  happen to be, they are always happy and comfortable."

There is no need to direct our mind to dwell upon purity.  Our nature is intrinsincally pure, and when we get rid of all delusive ideas there will be nothing but purity in our nature.  Do not allow ourselves to be carried away by the circumstances we are in.  Let us realize this, train ourselves, practice it and attain Buddhahood by our own effort.

He who is humble and meek on all occasions and is polite to every one, has a pure mind and his path is free from further obstacles.

He who ceases from doing bad deeds and practices righteousness wil be free from misdeeds.

We refrain from doing all kinds of misdeeds; we do all kinds of good deeds, yet we do not let our mind become attached to (the fruits of) such good acts.

From the point of view of ordinary men, enlightenment and ignorance are two separate things.  Wise men who realize thoroughly the essence of mind know that they are of the same nature.

This same nature or nondual nature is what is called the true nature or buddha-nature, which neither decreases in the case of ordinary man, nor increases in the case of the enlightened sage.

If we are treading the path of enlightenment, we need not be worried by stumbling blocks.  Provided we keep a  constant eye on our own faults, we can not go astray from the right path.

He who treads the path in earnest sees not the mistakes of others.  If we find fault with others, we ourselves are also in the wrong.  When other people are in the wrong, we should ignore it, for it is wrong for us to find fault.  By getting rid of the habit of faultfinding, we cut off a source of defilement.

The Dharma is right here in this world.  It is to be realized without departing this world.  To seek enlightenment by separating from this world, is as absurd as to search for a rabbit's horn.

The profundity of the teachings of the various Buddhas has nothing to do with the written language.  (Note:  This was Master Hei-Neng's answer when he was asked, "How can you grasp the meaning of the text when you do not even know the words?")

Right views are called transcendental; erroneous views are called worldly.  When all views, right or erroneous, are discarded, then the essence of bodhi (to awaken) appears.  Once enlightened, it takes him only a moment to attain buddhahood.

My teaching to you may be likened to the seasonable rain, which brings moisture to a vast area of land.  The buddha-nature within you may be likened to the seed, which, being moistened by the rain, will grow rapidly.

He who carries out my teaching will certainly attain bodhi (to awaken).  He who follows my teaching will certainly attain the fruit of enlightenment.

The following is a very popular Chan story

One day, Master Hui-Neng arrived at Fa-Hsing Temple and saw two monks arguing heatedly in front of a banner.  The Master approached them, listening to their argument.  One of the monks said, "If there is no wind, how can the banner move?  So, I say it is the wind that is moving."

The other retorted, "If there is no banner, how can you know that the wind is moving?  Therefore, I say it is the banner that is moving."

Each insisted that his own view was the correct answer.

The Master interrupted them and said, "Please, there is no need to argue.  I would like to settle this matter for you.  It is neither the banner nor the wind that is moving.  It is your minds that are moving."

Comment:

A Chan master sees things through the mind's eye.  When one's mind is still, all things are at peace.  When one's mind moves, various phenomena arise. 

 Pure Land

The answer to the question of  "the existence or non-existence of the Pure Land" depends upon the practitioner and his level of cultivation.  Consider the following conversation between two Chan monks:

Disciple:  "Master, does the Pure Land exist?"

Master:  "Does this world exist?"

Disciple:  "Of course, it does, Master."

Master:  "If this world exists, then the Pure Land exists above and beyond all."

Shakyamuni Buddha taught that ultimately, we are all living in a big Dream, within the Birth and Death Dream, everything, including ourselves and all dharmas, exist.  In this sense, the Pure Land also exists.

(Spring Liao, 2/17/09)