The Origin of Wuseng

Throughout the world today Shaolin Culture (Chin.: Shàolín Wénhuà 少林文化) is most commonly propagated by Warrior Monks (Chin.: Wǔsēng 武僧). These monks utilize the vehicle of Warrior Skills (Chin.: Wǔgōng 武功) to spread the Shaolin Tradition (Chin.: Shàolín Xiāngchuán 少林相传). They are the class of monks seen most often by visitors to the temple and by people around the world who take part as students in their classes.

The Shaolin Warrior Monk tradition has not always been a part of the temple. However, it has only been revived recently. The origins of Shaolin Wuseng are in fact much older.


Tang Dynasty

The predecessors to the Wuseng were the Monk Soldiers (Chin.: sēngbīng 僧兵). The origin of the Sengbing is usually said to be found in the Tang Dynasty (Chin.: Tángcháo 唐朝, 618-907) with second emperor Li Shimin (Chin.: Lǐ Shìmín 李世民).

The story, in brief, tells of a struggle for power which took place between Wang Shichong (Chin.: Wáng Shìchōng 王世充) who was a rebel of the fallen Sui Dynasty (Chin.: Suícháo 隋朝, 581-617) and opponent of the early Tang, and the founders of the newborn Tang Dynasty.

Wang Shichong, stationed near Luoyang (Chin.: Luòyáng 洛阳), had overthrown the first Tang emperor and established his own state which had taken control of the Henan region (Chin.: Hénán 河南), including the area around Shaolin Monastery (Chin.: Shàolínsì 少林寺).

In 621 he led a battle against Tang prince Li Yuanji (Chin.: Lǐ Yuánjí 李元吉) and had just defeated him. However, at this critical moment head monk Zhi Cao (Chin.: Zhì Cāo 志操), one of 13 Shaolin monks armed with sticks, appeared from a mountain pass behind Wang Shichong's troops. Zhi Cao led a surprise attack which threw the rebel troops into confusion and General Wang's nephew, Wang Renze (Chin.: Wáng Rénzé 王仁则) was captured and sent to the Tang camp. Wang Shichong, eventually surrendered himself.

Inside the Shaolin Monastery there is a stone tablet (Chin.: shíbēi 石碑) personally inscribed by second Tang emperor, Li Shimin, which honors the Shaolin monks for their aid in subduing the rebels and subsequently allowing for the most glorious dynasty in China's history to effectively begin.

In gratitude to the monks' service, Li Shimin gave a gift of land to the temple and officially granted them permission to train a unit of armed soldiers who could protect the temple and serve the dynasty when called upon. The monks of this new unit were called "Sengbing" (monk soldiers). They were allowed by the emperor to take fewer precepts which did not bind them to the monastic rules of the fully ordained monks. This was the beginning of a tradition and new class of monks unique to Shaolin Monastery.

Following Dynasties

Shaolin Wugong began to develop more through them during the Song Dynasty (Chin.: Sōngcháo 宋朝， 960-1279), with much help from Emperor Zhao Kuangyin (Chin.: Zhào Kuāngyìn 赵匡胤) and his generals who added their best knowledge and material to the Shaolin system.

Then during the Yuan Dynasty (Chin.: Yuáncháo 元朝, 1279-1368) Shaolin Abbot Xueting Fuyu (Chin.: Xuětíng Fúyù 雪庭福裕, 1203-1275) added great contributions to the Wugong system when he invited many masters throughout the land to share their knowledge with the Sengbing at Shaolin Monastery three times for a period of three years each.

The Ming Dynasty (Chin.: Míngcháo 明朝, 1368-1644) was the greatest flourishing period in which the Sengbing were highest in number. 500 were responding to imperial decree to protect against the Japanese pirates (Chin.: wōkòu 倭寇), and over 1,000 more were reserve forces in Shaolin Monastery. A new TV series in China entitled "Shaolin Sengbing" came out in 2008 telling the stories of this period, with such famous monks as Yuekong (Chin.: Yuèkōng 月空) who led the Sengbing to defend against the Japanese.

In the Qing Dynasty (Chin.: Qīngcháo 清朝, 1644-1911) Shaolin Monastery was accused of being anti-Qing with the common slogan "overthrow the Qing, restore the Ming" (Chin.: Fǎn Qīng fù Míng 反清复明), and thus the imperial court repeatedly issued edicts prohibiting Wugong training. The Sengbing unit then began to gradually decline, and the remaining had to practice in secrecy.

Modern Times

At the start of the Republic of China (Chin.: Mínguó 民国, 1912-1949) the value of Shaolin Wugong began to recover. Abbot Shi Henglin (Chin.: Shì Hénglín 释恒林, 1865-1923) at that time began to lead a small regiment of Sengbing once again. They held off gangs of bandits in the local vicinity, but it was not enough to defend against the 1928 attack and burning of the temple by warlord Shi Yousan (Chin.: Shí Yǒusān 石友三).


After the establishment of the People's Republic of China (Chin.: Zhōnghuá Rénmín Gònghéguó 中华人民共和国, 1949) the government's religious policy changed and traditional sports were reinstated and further developed.

In 1979 to continue the tradition of the Shaolin Monk Soldiers, the Shaolin Monastery set up the Shaolin Wugong Team (Chin.: Shàolín Wǔgōngduì 少林武功队), to be the "dissemination team" (Chin.: xuānchuánduì 宣传队) for the temple- performing Wugong to create interest in the Shaolin Culture and spread the Dharma (Chin.: Fófǎ 佛法).

In 1989 they then formally changed the name to "Shaolin Monastery Warrior Monk Regiment" (Chin.: Shàolínsì Wǔsēngtuán 少林寺武僧团).

Shaolin Wugong - A Small Piece of Shaolin Culture

Today there are still Wuseng in Shaolin Monastery. However, although they are the main propagators of the Dharma outside of the temple and around the world, they are still far outnumbered by the fully ordained monks (Chin.: Héshang 和尚) in Shaolin. The current estimation is some 300 monks in total, over 200 of which are Heshang, while only 100 or so are Wuseng.

The Wuseng being doubled in number by the Heshang should tell us the heart of Shaolin practice- the Dharma. Shaolin Wugong is only a very small piece of true Shaolin Culture and has the Dharma as its center. Wugong attracts many people and some come to understand Dharma through it, yet there are many who never see the broader picture.

The Obscured Tradition

To further muddy the water there have been "fake monks", not only recently but even hundreds of years ago. In the Song Dynasty Emperor Zhao Kuangyin, who had previously studied at the temple, sent several of his generals to Shaolin in order to teach the Sengbing their most effective combat methods, creating a boxing set (Chin.: tàolù 套路) called "Great Ancestral Long Boxing" (Chin.: Tàizǔ Chángquán 太祖长拳) to be used as a "testing set". This way they could determine who was actually from Shaolin by testing them with this set. If they didn't know it they were fakes.

In recent years the Shaolin Monastery placed trademarks on the Shaolin name in order to protect it from misuse. There were a number of fake performance monks (Chin.: biǎoyǎnsēng 表演僧) who had nothing to do with the temple, using Shaolin Wugong to make money. There were even companies selling "Shaolin Sausages". Shaolin Monastery's fame has been taken advantage of by many and in a variety of ways, and obviously those actors do not follow the Vinaya (monastic codes of conduct) (Chin.: jièlǜ 戒律).

All of this has sullied the image of Shaolin in recent years. Perhaps even more so is the basic misunderstanding and lack of knowledge concerning the Wuseng, their level of precept and place in the temple. (Read up on it here: Shaolin Monasticism & Discipleship) One's preconceived notions concerning the Wuseng, falsely seen as fully ordained monks and what that entails, creates all sorts of unwarranted negativity toward them (especially if even the fake monks are assumed to be fully ordained Sangha members). Hopefully these articles can serve as references to the true tradition and allow more people the opportunity to understand. Shaolin's name can then be vindicated. All one has to do is look at the true monastics of Shaolin in the proper way according to their precept level and position.

The Heart of Shaolin

Master Shi Deyang (Chin.: Shì Déyáng 释德扬) emphasizes the importance of not forgetting the heart of Shaolin. He says fortunately the days of "guarding the family and protecting the home" (Chin.: kānjiā hùyuàn 看家护院) are gone. We no longer need to practice Wugong out of necessity for survival. Nowadays we use it as a method of Buddhist practice (Chin.: xiūxíng fāngfǎ 修行方法) and to exercise the body (Chin.: duànliàn shēntǐ 锻炼身体).

One must remember when seeing the Wuseng perform, when learning from them, or when practicing Shaolin Wugong that the heart of it all is Chan (Chin.: Chán 禅). The group of Wuseng performers nowadays demonstrate Wugong in an alluring mesh of historical legends intertwined with Buddhist philosophy to show the deeper meaning. Try not to see only the skin.

There may be people who exploit the temple. There may be people with shaved heads, Buddhist robes, and beads around their necks and wrists who do not follow the Dharma or Vinaya. This does not however hurt the case for those who know the truth.

If we honestly want to practice, just practice honestly.

This is what the tradition of the Shaolin Wuseng is about. "Guarding the family and protecting the home" may not be such an urgency in our times. However, we must all become warriors fighting to guard the mind and protect the heart. The most difficult enemy to overcome has always been one's self.


-少林禅城 Shaolin Chan City
www.ShaolinChanCity.com

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Copyright © 2009 Shaolin Chan City, LLC. All rights reserved.

Terms: Wushu, Gongfu, & Wugong

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

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

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

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

First of all, there are many Chinese terms used to reference martial arts in general, including those of Shaolin. Among them are such terms as Wushu (Chin.: wǔshù 武术), Gongfu (Chin.: gōngfu 功夫), and Wugong (Chin.: wǔgōng 武功). We will take a look at them each in turn.

Wushu

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

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

The top-left of the character is another Chinese character: "yī" (一), meaning the number "one". Located at the bottom-left is another: "zhǐ" (止), which means "to stop". And lastly, at the right of the character we find: "gē" (戈) meaning "spear".

In ancient times the character "zhǐ" (止) referred to the feet. So "zhǐ" (止) with "gē" (戈) (which referred to a long handled, nondescript instrument) together meant "walking with a weapon". This is the ancient etymology of the character "wǔ" (武), meaning "martial".

However, in modern Chinese "zhǐ" (止) means "to stop", and therefore looking at the character "wǔ" (武) in this way, we get a sense of "protection" or "defense" by stopping the incoming spear. Adding the second character of Wushu, "shù" (术), which literally means "art", we get a combined meaning of roughly "the art by which one stops the spear"- a protective art as opposed to a "martial" art.

一 + 止 + 戈 = 武

One + Stop + Spear = "Defense"

Gongfu

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

The first character "gōng" (功) is comprised of two separate characters. On the left is the character (工), also pronounced "gōng". It's meaning is "work". On the right is "lì" (力), which means "power", "force", or "strength".

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

The second character is "fū" (夫) which means "man", "master", or those eligible for military service (male adults). This character gives us the idea of "time", because one only becomes a man after going through the stages of infancy and adolescence into adulthood. Likewise, one can only become a master through hard work over time. As the Chinese saying goes:

"Three feet of ice does not form in a single day."
(Chin.: bīng dòng sān chǐ, fēi yī rì zhī hán 冰冻三尺非一日之寒)

Wugong

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

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

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

"Wǔ" (武) in this case carries the meaning of "warrior" (Chin.: wǔshì 武士), which in Shaolin has to do with the spirit (Chin.: jīngshén 精神) rather than physical combat (Chin.: zhàndòu 战斗). So together wǔgōng (武功) means "warrior skills". The spirit of a warrior (i.e. determination, perseverance, overcoming hardship, etc..) is developed through the practice of these warrior skills in Shaolin.

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

1. Investigation of Chan (e.g. study & meditation) (Chin.: Chánjiū 禅究)
2. Warrior Skills (Chin.: Wǔgōng 武功)

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

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

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

There are 84,000 Dharma Doors (Chin.: bāwànsìqiān fǎmén 八万四千法门). This is, in a nutshell, one path of Dharma in the Shaolin Chan tradition.


In order to protect and properly identify the authentic practice of martial arts within the spiritual system of Shaolin Monastery as a method of cultivating Chan (Chin.: xiū chán 修禅), we use the term Wugong, or Wugong Chan (武功禅)- the Chan of Wugong. This means it is more than a mere martial art, it is action meditation (Chin.: dòngchán 动禅). Therefore we also make this obvious by calling the style we practice "Chan Boxing" (Chin.: Chánquán 禅拳).

"Wugong is a medium of Chan."
(Chin.: Wǔgōng shì Chán de yīzhǒng zàitǐ 武功是禅的一种载体)

"The purpose in studying Quan is to cultivate Chan."
(Chin.: Xué Quán de mùdì shì wèile xiū Chán 学拳的目的是为了修禅)

-少林禅城 Shaolin Chan City
www.ShaolinChanCity.com

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Ven. Shi Suxi (Chin.: Shì Sùxǐ 释素喜)

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


Shaolin Elder Shi Suxi (Chin.: Shì Sùxǐ Zhǎnglǎo 释素喜长老) lived a long and storied life. As the last monk to enter the temple before the Liberation (Chin.: Jiěfàng 解放 - referring to the Communists' victory over the Nationalists in 1949), he is a link to the teachings of the Qing Dynasty Shaolin masters.

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

The following is the story of Ven. Shi Suxi's life, his devotion and great contributions to the Shaolin Monastery, for which we are greatly indebted to him. May this article do justice to his legend and inspire those now following the Dharma in his lineage to dedicate themselves to his wish for Shaolin culture to be genuinely maintained and spread- most importantly the philosophy and experience of what is termed "The Unification of Chan and Quan" (Chin.: Chán Quán Héyī 禅拳合一).

Namo Amituofo. 南无阿弥陀佛


Early Childhood

Ven. Shi Suxi was born Geng Jinzhu (Chin.: Gěng Jīnzhù 耿金柱) on September 27th, 1924 of the Chinese Lunar Calendar to a very poor peasant family in a small village outside of Dengfeng (Chin.: Dēngfēng 登封) in China's central Henan Province (Chin.: Hénánshěng 河南省), not far from Shaolin Monastery.

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

At that time there was a monk master from Shaolin with the Dharma-name Shi Zhenxu (Chin.: Shì Zhēnxù 释贞绪) who traveled through the village to teach the Buddha-Dharma (Chin.: fófǎ 佛法). Several villagers who were familiar with Geng Jinzhu's situation told his story to the master, whereupon he requested paper and a brush. He then left the following note for the young boy;

"Despite your poor family,
You aim as high as the sky
(jiā hán zhì língyún 家寒志凌云)

In a moment of sudden enlightenment,
You will recover from your illness.
(dùnwù jí fù chūn 顿悟疾复春)

With myriads of beings in your heart,
You will become a Buddha at Shaolin.
(xiōng zhuāng shíwàn shēng 胸装十万生
chéng fó zài shàolín 成佛在少林)"

When he finished writing, Master Zhenxu took his leave in high spirits. Young Jinzhu burst out of his home to catch up with the master, but to his surprise the master was moving so fast, as if flying. In the blink of an eye he was already several hundred steps away. Facing the fading image of Master Zhenxu, Jinzhu sighed; "Shaolin Gongfu, really is amazing!" (Chin.: Shàolín Gōngfu, guǒrán lìhai 少林功夫，果然厉害)

Jinzhu then hurried along to the Shaolin Monastery in search of the master. Upon arrival he found Master Zhenxu waiting in the guest hall. He then discovered hanging on the wall to the left was a poem that read;

"Rainstorms attacked on the 17th year,
(Chin.: bàofēngyǔ xí shíqī nián 暴风雨袭十七年)

Demons and ghosts wreaked havoc on the world,
(Chin.: èmó guǐguài huò rénjiān 恶魔鬼怪祸人间)

The splendid halls were destroyed by the warlord's fire,
(Chin.: bìdiàn huǐ yú jūnfá huǒ碧殿毁于军阀火)

All the monks were exasperated:
The place for Dharma practice was lost.
(Chin.: zhòng sēng hènnù fǎ wúyuán 众僧恨怒法无缘)"

The poem was about the 1928 (17th year of the Republic of China) burning of the Shaolin Monastery by the warlord Shi Yousan (Chin.: Shí Yǒusān 石友三). Master Zhenxu saw Jinzhu notice it and tested him, allowing him to create a four line poem in response. Jinzhu immediately blurted out;

"The Pure Land was trampled and polluted by the demons,
(Chin.: Jìngtǔ wūrǎn mó zuòguài 净土污染魔作怪)

The retributions for kindness or evils will come sooner or later,
(Chin.: shàn è bàoyìng chízǎo lái 善恶报应迟早来)

Wildfire cannot destroy true Chan,
(Chin.: yěhuǒ bù huǐ zhēn Chánzōng 野火不毁真禅宗)

The temple halls will be even more brilliant next year.
(Chin.: míngnián qún diàn gèng guāngcǎi 明年群殿更光彩)"

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

Ordination

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

He first entered the temple in 1936 at the age of twelve. Master Zhenxu later ordained him as a young novice monk (Chin.: xiǎoshāmí 小沙弥) in the temple and gave him the 30th generation Shaolin Dharma-name Shi Suxi (Chin.: Shì Sùxǐ 释素喜), a name which means simply "Plain Happiness".

In 1942 at the age of 18 he was sent to the city of Xi'an in Shanxi Province (Chin.: Shǎnxīshěng Xī'ānshì 陕西省西安市) to receive the full Bhikshu precepts (Chin.: jùzújiè 具足戒) at the Daxingshan Monastery (Chin.: Dàxīngshànsì 大兴善寺). After undergoing full ordination he then returned to the Shaolin Monastery to continue his Buddhist study and practice.

Shaolin Wugong

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

Ven. Suxi became a living encyclopedia inheriting the Shaolin Wugong of the Qing Dynasty masters. His knowledge included numerous empty-hand and weapon sets, as well as more rare Shaolin arts, such as finger-pressing vital points (Chin.: diǎnxué 点穴). He was also the last monk of elder generations to master the art of Arhat Buddhist-Rosary Skills (Chin.: Luóhàn Fózhūgōng 罗汉佛珠功). His great determination in study and practice over the decades earned him the nickname "Shaolin Boxing King" (Chin.: Shàolín Quánwáng 少林拳王).

Between 1960 and 1962, Ven. Suxi was the number one Buddhist student in China and was selected to be sent to Beijing for formal education at the Beijing Buddhist College (Chin.: Běijīng Fóxuéyuàn 北京佛学院). After graduation he returned to Shaolin Monastery where he became the wugong drill master (Chin.: wǔgōng jiàotóu 武功教头). All the while he thirsted for knowledge to develop Shaolin Wugong further. He invited many Chinese Boxing masters (Chin.: quánshī 拳师) of various styles to share and compare their skills in order to develop and spread Shaolin Culture (Chin.: Shàolín Wénhuà 少林文化).

No obstacle ever got in the way of his practice. In regards to the traditional training he said;

"Practice without pause,
(Chin.: quán bù lí shǒu 拳不离手)
(Literally.: boxing does not leave the hand)

With the stick always at your side,
(Chin.: gùn bù lí shēn 棍不离身)
(Lit.: stick does not leave the body)

The practice of warrior ethics comes first,
(Chin.: xí wǔdé wéi xiān 习武德为先)

Do not fear being attacked,
(Chin.: bù pà xiān áidǎ 不怕先挨打)

Welcome an attacker with a smiling face,
(Chin.: xiàoliǎn yíng rén qī 笑脸迎人欺)

A good master introduces warrior ethics,
(Chin.: liáng shī jiè wǔdé 良师介武德)

Hardship always produces an expert.
(Chin.: kǔ héng chū gāoshǒu 苦恒出高手)"

Resisting the Japanese

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

At that time the anti-Japanese soldiers of General Pi Dingjun (Chin.: Pí Dìngjūn Jiāngjūn 皮定钧将军) were nearby. General Pi Dingjun sent the party member Wei Nianming (Chin.: Wéi Niànmíng 韦念銘), disguised as a teacher opening a school, to be stationed in Shaolin.

In February of the following year, on an early morning while the monks of Shaolin were in the Thousand Buddha Hall (Chin. Qiánfódiàn 千佛殿) attending their morning rituals, the Japanese army of 60 or more men set off from the city to encircle and destroy the temple.

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

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


Preserving Shaolin Culture

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

During the period of the Cultural Revolution (Chin.: Wénhuà Dàgémìng 文化大革命 - 1966-1976) many Red Guards (Chin.: Hóngwèibīng 红卫兵) came to destroy the temple's Buddhist statues and burn the Sutras. Ven. Suxi was seen as a large landowner (Chin.: dàdìzhǔ 大地主), and was thus pulled out almost each day to suffer public criticism and humiliation (Chin.: pīdòu 批斗) at the hands of the Red Guards for his "crimes".

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

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

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

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

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

All the injustices Ven. Suxi lived through taught him something very sweet- a line he often repeated; "Toleration is like jackfruit" (Chin.: rěn rǔ bōluómì 忍辱菠萝蜜). If you exercise forbearance, after the event you will discover it is like eating the sweetest fruit in the world- jackfruit.

Serving as Abbot

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

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

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

In 1990, he took lead as acting abbot for a fifth time. By then the temple life and study had begun to return to normal, but the reconstruction of the temple was in a mess. He first got to work on the Dharma Hall (Chin.: Fǎtáng 法堂), Bell and Drum Towers (Chin.: Zhōng Gǔlóu 钟鼓楼), hardening of the pavement in the temple, and restoring the rest of the buildings of the temple compound.


Illness

What makes Ven. Suxi's story so much more inspiring is that through all the chaos he experienced, there was also physical illness to deal with. At the very young age of 30 he suffered a stroke. It was later diagnosed as Parkinson's Disease. In 1983 nearing the age of 60 he began to fall ill, losing some movement and coordination in his legs and feet, but he still persisted in his practice of Shaolin Boxing, and even got together with Ven. Dechan and others to form the "Group for the Excavation & Systematization of Shaolin Martial-Arts" (Chin.: Shàolín Wǔshù Wājué Zhěnglǐ Xiǎozǔ 少林武术挖掘整理小组). As head of the group he dug up, collected, and arranged previously lost Traditional Shaolin Wugong skills including boxing methods (Chin.: quánfǎ 拳法) and sets (Chin.: tàolù 套路). He then compiled them into published texts such as the "Secret Transmissions of Shaolin Boxing" (Chin.: Shàolín Quánshù Mìchuán 少林拳术秘传).


In 1987, Shaolin Abbot Shi Xingzheng passed away. Six years later, in 1993, the honorary abbot Shi Dechan passed away. At that time Shaolin Monastery had established a Regulatory Commission (Chin.: Guǎnlǐ Wěiyuán Huì 管理委员会) which Ven. Suxi was to lead. However, in the 90's his medical condition began to worsen and he had to step down.

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

Legacy

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

In the early years of the 21st Century, Ven. Suxi along with his top disciple, Master Deyang and some 20 warrior monks (Chin.: wǔsēng 武僧) traveled to Fujian Province (Chin.: Fújiànshěng 福建省) to reinstate the Southern Shaolin Monastery in Putian (Chin.: Pútián Nánshàolínsì 莆田南少林寺). This temple became a second home to Ven. Suxi and nowadays, owing to his great contributions, the Putian Southern Shaolin Monastery is fully functioning with monks carrying on the Shaolin cultural traditions.

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

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

He spent over 70 years dedicated to the protection and propagation of the Traditional Shaolin Culture, during which time he reestablished Shaolin Monastery with its cultural traditions which include Shaolin's "Three Treasures" (Chin.: Shàolín Sānbǎo 少林三宝) (i.e.: Chan Buddhism, Wugong, and Traditional Medicine (Chin.: Chán, Wǔ, Yī 禅武医)). His disciples are spread far and wide and he has entrusted the Shaolin Tradition to be inherited and passed on down to the next generations through close disciples such as Master Deyang.

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

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

Before his passing he was visited by the current abbot of Shaolin, Ven. Shi Yongxin (Chin.: Shì Yǒngxìn 释永信). As he held Yongxin's hand, he repeated the words which are also his final admonition to us all;

"Shaolin is Chan, not Quan"
(Chin.: Shàolín shì Chán, bùshì Quán 少林是禅不是拳)

南无阿弥陀佛 - Namo Amituofo
南无阿弥陀佛 - Namo Amituofo
南无阿弥陀佛 - Namo Amituofo

-少林禅城 Shaolin Chan City
www.ShaolinChanCity.com

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Copyright © 2009 Shaolin Chan City, LLC. All rights reserved.

"The Teachings of Shi Deyang", by Shi Xingmi.

The following is an insightful experiential account of the teachings of Master Shi Deyang (Chin.: Shì Déyáng 释德扬) written by his personal disciple- 32nd Generation Shaolin Disciple and co-founder of Shaolin Wuseng Houbeidui - Italy, Walter Gjergja, Dharma-name Shi Xingmi (Chin.: Shì Xíngmí 释行米).

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The Teachings of Shi De Yang

Walter Gjergja (Shi Xing Mi, Shaolin Disciple 32nd generation)

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

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

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

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

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

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

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


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

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

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

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

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

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

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

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

Endless practice is the path towards excellence, nothing more, nothing less. Nobody should fear thousands of techniques practiced a few days; everybody should fear the one technique practiced thousands of days. So don’t try to know everything superficially, try to know a few things completely.

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

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

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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Be righteous to yourself and to all those you meet, don’t develop attachment for the unnecessary, don’t harbor negativity but only positivity, stay strong and healthy in mind and body, enjoy life serenely whatever path it will present to you.

Amituofo.

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• For more information on Master Deyang, please visit his official international website: http://shideyang.com/
• For more information on Shaolin Disciple Xingmi, or Shaolin Wushu Guan Italy, please visit the website: http://culturashaolin.it/

-少林禅城 Shaolin Chan City
www.ShaolinChanCity.com

Discuss this article on the forum....

Copyright © 2009 Shaolin Chan City, LLC. All rights reserved.