Name: ‘Bai Yun Guan’ (白云观) = ‘White Cloud Temple’ - with the ideogram for ‘temple’ (观) - pronounced ‘Guan’ in Putonghua and ‘Kwoon’ or ‘gwoon’ in the Guangdonghua - referring to a wide-open ‘sacred space’ within which various religious rituals and spiritual activities take place that open a doorway between the material and unseen (immaterial) realm. These practices can involve seated and standing exercises, martial arts practices, prayers for the dead, prayers for the ill, and even divination consultations, as well as scripture-chanting and various kinds of ‘healing’ ceremonies, etc. In a large, central temple in a major city, part of the structure will contain a ‘Sacred Library’ within which the holy books and classical literature of the lineage or school will be stored, protected, and accessed. Address: The Baiyun Guan is located in Baiyunguan Street - outside Xibianmen - Xicheng District, Beijing – PRC. 白云观, 位于北京西城区西便门外白云观街道, 中华人民共和国) History: The Baiyun Temple is considered the spiritual home of the ‘Complete Reality’ (教全 - Quan Zhen) and the ‘Dragon Gate’ (龙门 - Long Men) Schools of Daoism – and the first ‘official’ large-scale monastery designed to house and train large numbers of Daoist priests in China. Founded during the Tang Dynasty, it was the preferred holy place of Emperor ‘Xuanzong’ (玄宗) [r. 713-756] - who would spend his time within its walls performing rituals of respect dedicated to the shrine of the Daoist Sage – Laozi (老子). In those early days, the area was known as the ‘Divine-Sky Broad-View’ (天长 - Tian Chang) Temple (观 - Guan). During the time of the reign of Jin Dynasty Emperor ‘Shizong’ (世宗) [r. 1161-1189] - the temple grounds and buildings were extended – and was renamed ‘Ten Directions Divine-Sky Broad-View' (十方大天长观 - Shi Fang Tian Chang). At the end of the Jin Dynasty it was re-built and became known as the ‘Grand Ridge-Pole' (太极 - Tai Ji) Palace (宫). There are a large number of precious cultural relics in the Baiyun Temple, with the most famous known as the ‘Three Treasures’ (三宝 - San Bao) - or the ‘Ming Dynasty Edition’ of the text entitled ‘Correct Unified Daoist Tradition’ (正统道藏 - Zheng Tong Dao Zong), a Tang Dynasty sculptured stone statue of a seated Laozi, and the Yuan Dynasty calligraphy of ‘Zhao Mingfu’ (赵孟頫) entitled ‘Loose Snow – Way Virtue Classic’ (松雪道德经 - Song Xue Dao De Jung). After the founding of New China (in 1949), national Daoist organizations, colleges, and research institutions such as the China Daoist Association, the China Daoist Academy, and the Chinese Daoist Culture Research Institute were successively established here. Baiyun Temple is also one of the few temples in Beijing which escaped destruction during the ‘Cultural Revolution’ (1966-1976). The Baiyun Temple was originally built during the twenty-sixth year of the reign of the Tang Dynasty Emperor ‘Kaiyuan’ (开元) [739] - and was officially named the ‘Divine-Sky Broad-View’ (天长 - Tian Chang) Temple (观 - Guan) during the third year of the reign of the Jin Dynasty Emperor Mingchong (明昌) [1192]. During the third year of the reign of the Jin Dynasty Emperor Taihe (泰和) [1203] - the temple was reconstructed and renamed the ‘Grand Ridge-Pole' (太极 - Tai Ji) Palace (宫) - but this structure was originally destroyed by fire. During the early years of the Yuan Dynasty, the Quanzhen School sent its enlightened representative – the ‘true man’ (真人 - Zhen Ren) Qiu Chuji (丘处机) - to Beijing where under the orders of Genghis Khan, he was stationed at the Taiji Palace as the ‘Head’ of all Daoist schools in China! This is why it was re-named the ‘Changchun’ (长春) Palace and became renowned as a great centre of Daoist learning in China! During the fourth-year of the reign of the Jin Dynasty Emperor Zhengda (正大) [1227] - Qiu Chuji passed away. Around this time, his key disciple – Yin Zhiping (尹志平) - established a Daoist Temple on the east-side of the Changchun Palace – which was named the ‘White Cloud Temple’ (白云观 - Bai Yun Guan). As the Yuan Dynasty started to collapse – the Changchun Palace (and many of the surrounding buildings) were burned-down (in the fighting) – with only the ‘Baiyun Temple’ left-standing. During the twenty-Seventh year of the reign of the Ming Dynasty Emperor ‘Hongwu’ (洪武) [1394] - the front and rear two halls and some annex buildings were re-built. During the reign of Ming Dynasty Emperor ‘Zhengtong’ (正统) [1435-1449] - the area was re-built on a grand-scale and the Teachings of Daoism refined and made clear. During the eighth year of the reign of the Ming Emperor ‘Zhengtong’ (正统) [1443] - the name ‘白云观’ (Bai Yun Guan) was officially conferred upon the temple (and grounds) with an ‘Imperial Plaque’. At the end of the Ming Dynasty, the ‘Baiyun’ Temple was destroyed by fire. During the forty-fifth-year of the reign of the Qing Dynasty Emperor Kangxi (康熙) [1706] - the original foundation was re-built and structure repaired and greatly expanded. This is when the structure of the ‘modern’ temple was constructed and its governing regulations were firmly established. Later, during the reigns of the ‘Qinglong’ (乾隆) and ‘Guangxu’ (光绪) Qing Dynasty Emperors – repairs were carried-out and small additions were made. During the Nationalist Government (post-1911), however, the temple fell into a terrible state of disrepair. After Liberation, the government allocated funds for repairs in 1956, and in 1957 it was designated as the site of the Chinese Daoist Association. During the ‘Cultural Revolution’, the Baiyun Temple was once again damaged. In 1981, the Government of China allocated funds for comprehensive repairs and it was re-opened to the outside world. In 1979, the ‘Baiyun’ Temple was declared a Chinese Site of Great Cultural Importance and Containing Great Cultural Relics – in Beijing! On June 25th, 2001, the Baiyun Temple was recognised as a place of great cultural (and spiritual) significance for the Qing (and earlier) Dynasties. Today, many Daoist groups world-wide look to the Baiyun Temple as the spiritual centre of all Daoist practice.
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Master Zhao Ming Wang of Beijing has made a rule that that the exact technique involved in the practice of ‘Sweating Ox’ (as preserved within the Qianfeng School) will not be openly discussed in public, or explained in written articles. I follow this rule out of respect. However, as there is a general lack of understanding about this concept in the West, I thought I would build a Chinese cultural framework (in English) to help others build a cognitive foundation and appreciation of what ‘Sweating Ox’ might be. As someone who practices Hakka Chinese martial arts – and is the only lineage inheritor of Master Chan Tin Sang [陳天生] (1924-1993) - I can explain our family gongfu version of ‘Sweating Ox’ - which is also known as ‘Iron Ox’. This is different to what Master Zhao Ming Wang teaches (which I shall explore further on), but it is related over-all as far as Daoist self-cultivation is concerned. As an ‘external’ form of qigong, we learn to run a set distance carrying a weighted rucksack whilst wearing layers of clothing. This is a combination of weightlifting and cardiovascular fitness, that strengthens the bones to a very high degree. It makes little difference to us whether anyone else knows this method – as it is so difficult even fit people find it difficult to carry it out successfully. Although ‘external’ to start with, as the years roll by, the training transitions into an ‘internal’ practice involving very deep and profound psychological (and physiological) development. Another version of this is holding strength-building static stances at various times of the day, which can be performed in a ‘sweat lodge’ - rather like a Western sauna. As the advanced training involves hours of seated meditation practice, this is where we enter the realms of the ‘Sweating Ox’ as practiced in the Qianfeng School.
n my experience, most people are unable to achieve proficiency in either ’Iron Ox’ or ‘Sweating Ox’ methodology – lacking the will-power or insight to penetrate the more advanced levels of awareness and being. This is why Master Zhao Ming Wang guards this teaching very carefully and does not expose the wrong type of student to its machinations. This is an important facet of Daoist training, as a student must be matched with the appropriate techniques suitable to their character and level of awareness. Within Hakka Chinese gongfu, ‘Iron Ox’ and Sweating Ox’ generate an almost unstoppable strength whilst engaged in combat – but this is not the purpose of the Qianfeng School (despite many of its masters being quite excellent and outstanding martial artists). Within Chinese history the notion of a ‘sweating ox’ dates from the latter 8th century of the Tang Dynasty (618-907) and was used to allude to the effort required to truly study the sacred books and become a sage - particularly in relation to the ‘Spring and Autumn Annals’ (春秋 - Chun Qiu) of Confucius. The term ‘Sweating Ox’ (汗牛 - Han Niu) is first mentioned in the ‘Complete Collection of Tang Texts’ (全唐文 - Quan Tang Wen) - specifically Volume 588 - which relates the story of the scholar-official named ‘Liu Zongyuan’ [柳宗元] (773-819), who attended the grave of a ‘Mr Lu Wentong’ (陆文通) with the Crown Prince (around 793). In a statement read-out (I think) by the Crown Prince it was observed that the learned often possessed so many books that were often stacked up to the ceiling of their houses. If these books were moved from one place to another - and transported on a cart pulled by an ox – the weight would be so great that even the oxen would pour with sweat due to the effort needed to move them! This is how the principle of ‘sweating ox’ came to be associated with transformative spiritual training. I am not sure if this idea existed within Daoism prior to this time, but much of these schools tended to overlap in the times before the development of factions and official preference and persecution, etc. Generally speaking, Daoism and Confucianism had a much more entangled early history than later scholars would like to admit. Master Zhao Ming Wang has stated that within his Qianfeng School, the ‘Sweating Ox’ technique possesses ‘seven steps’. One of the transmission poems associated with this practice is: 汗牛耕地要真气, 三入丹田足下行 用巽督脉腰用力, 三上三牵到泥丸。 下行任脉振慢行, 松散逍遥在其中。 Which translates as: The ox sweats as it ploughs the land to develop ‘true vital force’ (真气 - Zhen Qi) - which is stored ib the lower energy centre (丹田 - Dan Tian) and then cultivated through a strict discipline that progresses step by step. Use the 5th trigram ‘巽’ (Xun) [‘wind’] - force is transmitted up the Governing Vessal (督脉 - Du Mai) - upward times three and the ‘ni wan’ (泥丸) - Mud Pill – is developed (at the centre of the brain). Circulation down the ‘Conception Vessel’ (任脉 - Ren Mai) is slow, vibrant and controlled – energy is centred, all is calm and happiness pervades the mind and body. This is slightly different to another Qianfeng lineage poem I was told, but the meaning is the same. The ox must work very hard to develop its inner strength, and whilst breathing very deeply and fully (like a strong wind) the cultivated forces (once the lower Dan Tian is full) are circulated up the Governing Vessel (along the spine) and down the Conception Vessel (along the centre-line of the front of the body). The breath is like a ‘wind’ or a ‘hurricane’ (hence the ‘5th trigram Xun’). This how qi energy (vital force) and ‘Jing’ (essential nature) travels through the three (Dan Tian) energy centres as they circulate the torso. Obviously, there is an element of hard-work associated with ‘Sweating Ox’ self-cultivation, at least in the early stages. The more advanced stages are rarefied and distinct as the practitioner enters an entirely new and profound way of perceiving the inner and outer world. There is no mystery, but some knowledge is closely guarded and has to be ‘earned’ before it is imparted. Chinese Language References: https://baike.baidu.com/item/汗牛 https://xw.qq.com/cmsid/20180612A14L7Q/20180612A14L7Q00 http://www.wuwo.org/qfgf/2768.html http://www.360doc.com/content/16/0402/19/32013898_547369221.shtml http://www.baike.com/wiki/汗牛冲动 |
AuthorAdrian Chan-Wyles (內丹 - Shi Da Dao) - Qianfeng Lineage: Zhao Bichen (1860-1942), Charles Luk (1898-1978) and Richard Hunn (1949-2006). Acknowledges Master Zhao Ming Wang (赵明旺) of Beijing as the ONLY Lineage Head of the Zhao Family Lineage of Qianfeng Daoism in China and the world. Archives
February 2024
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