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Zen and Martial Arts in Shaolin Kung Fu

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Zen and Martial Arts in Shaolin Kung Fu ORIGINAL ARTICLE Zen and martial arts in Shaolin kung fu Authors’ Contribution: Youkuan Shi A Study Design B Data Collection School of Physical Education and Sport, Henan University, Kaifeng, China C Statistical Analysis D Manuscript Preparation Received: 08 December 2020; Accepted: 13 January 2021; Published online: 17 February 2021 E Funds Collection AoBID: 14238 Abstract Since the time of Huineng, the cognitive change marked by the emergence of Zen Buddhism—summed up in the idea that ‘Zen is free from forms, and the path to Buddhahood is inseparable from daily affairs’—has paved the way for monks to practise martial arts in theory and thought. In Zen ideology and discourse system, martial artists are Zen fighters with an active body and a tranquil mind, who integrate dynam- ic and static states, combine emptiness and existence, and enter non-duality. Zen’s concept of empti- ness requires those who practise martial arts to have a broad mind, which can accommodate all objects and phenomena, so that one can use martial arts flexibly, which enables one to come and go freely. Zen Buddhism explores ‘epiphany’ in its methodology, but ‘there is no gradual enlightenment, while knowl- edge can be gained quickly or slowly’. The so-called sudden or gradual are merely labels and phenomena, however. When learning and practising Shaolin kung fu, one should not adhere to ideas of epiphany or gradual enlightenment, the suitability of which varies from person to person, but rather endeavour sole- ly to not cling to concepts and objects, and just be. Key words: buddhahood • buddhism • enlightenment • epiphany • self-discipline Copyright: © 2021, the Author. Published by Archives of Budo Conflict of interest: Author has declared that no competing interest exists Ethical approval: Not required Provenance & peer review: Not commissioned; externally peer-reviewed Source of support: This research was supported by the National Social Science Fund of China (no 18BTY022) - “Study of International Communication of Sports Culture in the Implementation of Belt and Road Initiative” Author’s address: Youkuan Shi, Henan University, No.85 Minglun Street, Kaifeng City 475000, Henan Province, China; e-mail: [email protected] © ARCHIVES OF BUDO | PHILOSOPHY 2021 | VOLUME 17 | 59 This is an open-access article distributed under the terms of the Creative Commons Attribution-NonCommercial 4.0 International (http://creativecommons.org/licenses/by-nc/4.0), which permits use, distribution, and reproduction in any medium, provided the original work is properly cited, the use is non-commercial and is otherwise in compliance with the license. Original Article INTRODUCTION Martial arts – plural noun any Compared with Japanese traditional martial of various systems of combat ‘In recent years, there have been some argu- arts in which the spirit and methods of Zen and self-defence, e.g. judo or karate, developed especially ments about whether Shaolin Temple is engaged Buddhism have infiltrated into the techni- in Japan and Korea and now in boxing or Zen’ [1]. As early as 1990, Professor cal system, the relationship between Chinese usually practised as a sport [25]. Hao Qin published an article ‘On Chinese martial arts and Buddhism has not reached Buddhism and Shaolin Martial Arts’ in the Journal this organic integration of connotations. The Fitness – noun the fact of being strong and healthy [25]. of Chengdu Sport University, which mentions that solution to this problem is likely an important ‘the basic teachings and precepts of Buddhism subject and direction for the development of Self-discipline – noun the are essentially opposite to the purpose and basic Shaolin martial arts [2]. ability to do what is necessary or sensible without needing to values of martial arts’ [2]. Buddhism ‘aims to be urged by someone else [25]. advocate compassion and generosity, and res- Perhaps with the dream of organically integrat- olutely opposes all behaviours that harm lives’; ing the relationship between Chinese martial further, ‘any pursuit of one’s own physical desire arts and Buddhism, in the past 30 years, schol- and clinging to all things outside oneself ... do ars and monks have conducted unremitting not conform to the requirements of dhyana and explorations into Zen Buddhism, and concepts are the “evil obstacles” that hinder self-culti- such as ‘martial arts Zen’ [3], ‘Zen and martial vation’. As Hao states, ‘this is one of the rea- arts are one’ [4], ‘unification of Zen and martial sons why Buddhist religious connotations deny arts’ [5], ‘unification of boxing and Zen’ [6], and technical culture like martial arts’ [2]: the article ‘Zen and martial arts become one’ [7] have been holds that the relationship between the Shaolin frequently put forward. These studies interpret Temple and Chinese martial arts is a wonder of the relationship between Zen and martial arts Chinese Buddhism. This relationship is estab- from different perspectives but all promote lished through a series of factors, one of which the integration of Buddhism and martial arts. is that the Shaolin Temple is the ancestral home However, with regard to Shaolin kung fu, the of Zen Buddhism, and Zen Buddhism is a typical organic integration of Zen and martial arts is still type of Chinese Buddhism. an important topic, and some specific issues still require further in-depth investigation. For exam- Attaining Buddhahood by seeing one’s own ple, what kind of Zen is the ‘Zen’ in Zen martial nature is all about ‘epiphany’, that is, there is no arts, and what kind of martial arts could they need to practise for a long time (gradual enlight- then be? Is the purpose of Zen martial arts to enment), and there is no need to abide by cer- become invincible or to see one’s own nature? Is tain precepts. As long as you are awakened, you Zen martial arts best practised through epiphany can attain Buddhahood in an instant. This set or gradual enlightenment? The solution to these of theories of Zen Buddhism has changed the problems will enable Shaolin kung fu to recog- abstruse and complicated Indian Buddhism into nise itself in the development process, identify a simple Chinese Buddhism that is suitable for the right entry point in the process of ‘going out Chinese traditional customs and lay people, and to the world’ and engaging in ‘cross-cultural dia- freed Buddhism from strict precepts and prac- logue’, and establish cultural confidence in pur- tices. As the saying goes, ‘from carrying water suing this international communication. to cutting firewood, everything is a wonderful path’; under such circumstances, it is conceiv- Zen thought theoretically paved the way able that the emergence of the so-called ‘war- for monks to practise martial arts rior monks’ and ‘fist and stick monks’ is not Zen, an abbreviation of ‘Zen Na’ and transliter- strange at all [2]. ated from the Sanskrit dhyana, is translated into Chinese as ‘thinking practice’, ‘meditation’, and Unfortunately, although Zen Buddhism paved the ‘concentration’. This refers to mainly psychological way for monks to practise martial arts in theory, activities such as sitting still, converging the mind, the martial arts are merely attached externally to and reviewing and correcting one’s thoughts. Zen Buddhism, and rarely infiltrated or influenced by results in ‘Ding’, which is samadhi in Sanskrit, religious and cultural elements such as Buddhist transliterated as Sanmodi and Sanmei: this refers beliefs, doctrines, teachings, and precepts; this to a state in which the mind has converged and is discernibly different from the relationship is still. Since Zen is quiet meditation and Ding is between Japanese religious beliefs and kendo or stillness, practising Zen by sitting has become the judo [2]. Hao Qin laments: preferred way to practise Zen in Indian Buddhism. 60 | VOLUME 17 | 2021 www.archbudo.com Shi S – Zen and martial arts... However, since the time of Huineng (638–713), in Master Huineng said, ‘This is sickness, not Zen. the Tang Dynasty, ‘Chinese Zen Buddhism schol- What is the benefit of sitting for a long time?’ [12]. ars have changed Zen from practising by sitting Then, Master Huineng recited a verse: ‘People sit to daily activities, and from psychological balance when they are alive and lie [down] when they are to life experience, which fundamentally changed dead. How can one cultivate oneself by work on the connotation of Zen’ [8]. Huineng believed the body, which will eventually become a rancid that ‘Dharma is in the world, and it cannot be skeleton?’ It can be seen here that Huineng did not separated from the world. Searching for Bodhi believe that sitting alone can lead to Zen, or in other away from the world is just like asking for rabbit words, ‘Why bother to keep precepts when your horns’ [9]. Thus, it is important to explore where mind is at peace, and why bother to practise Zen Dharma is in the world. Huineng believed that it when your behaviours are upright?’ [13]. is in everyone’s minds. He said, ‘Before enlighten- ment, Buddha is a sentient being; upon enlighten- Keeping precepts and practising Zen are merely ment, all sentient beings are Buddhas’ [9]. forms, which one should not cling to. The pur- pose of keeping precepts is peace of mind. If Worldly people are pure in nature, and every- you have peace of mind, you no longer need to thing is born from nature. As they think about keep to the forms of the precepts. The purpose evil things, evil deeds are conducted. As they think of practising Zen is to be upright in behaviours. about beneficial things, beneficial deeds are con- If you are upright in your behaviours, you no lon- ducted. Everything is within the self-nature, just ger need to care about the way of practising Zen like that the sky is always clear, and the sun and by sitting [14].
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