Translator’s Note: Zhao Bichen was 35-years-old in 1885 (during the late Qing Dynasty) – when he first encountered the two Chinese Ch’an Buddhist monks who would become his main teachers. After providing Zhao Bichen with a ‘secret transmission’ - Zhao Bichen had to practice for a further 25-years on his own before Master Liao Kong would seek him out in 1920 (when Zhao Bichen was 60-yess-old). Zhao Bichen had to maintain his practice even during the Boxer Uprising (1898-1900) - and the collapse of the Qing Dynasty during the 1911 Revolution. Learn from this situation and stop ‘rushing’ your training. After having his ‘attainment’ confirmed by Master Liao Kong in 1920 – even so – Zhao Bichen did not start officially teaching until he was 68-years-old in 1928. (This was the year the Nationalist government deliberately attacked and destroyed the Shaolin Temple in Henan – killing many of the monks – a terrible event that might well have influenced Zhao Bichen’s decisions). Around 1936, Ch’an Master Xu Yun (1840-1959) instructed his English speaking (Chinese) disciple – Charles Luk (1898-1978) - to pay a visit to Master Zhao Bichen and show his respect. In 1937 – at the age of 76-years-old – Master Zhao Bichen handed-over the Qianfeng School to his senior disciples and retired from the world to ‘prepare for his own death’. Master Zhao Bichen left his body whilst sat in the upright meditation position in 1942 – aged 82-years-old. Two Western scholars – Vincent Goossaert and Catherine Despeux (and two Asian scholars) Charles Luk and Yokote Yutaka – all agree that Zhao Bichen inherited the Wu Liu lineage (as claimed by the Qianfeng School) via the Longmen transmission received by Master Liao Kong. This assessment was reached only after studying all the extant written and oral material available in China – and after speaking to modern-day practitioners of the Qianfeng School and being allow to see ‘transmission certificates. This is also the position of the Daoist Association of China and the Government of China – both of which carried-out extensive research in this area. There are a small number of independent Wu Liu practitioners in China who have inherited their teachings through family members in private transmissions. However, the only functioning ‘Daoist School’ to still be teaching the Wu Liu lineage to a wide audience is the Qianfeng School. Therefore, the English-language Wikipage is ‘incorrect’ on this matter and lacks any credible Chinese-language sources to back-up its peculiar interpretation of Chinese history. As a consequence, there are NO genuine Wu Liu Schools outside of China operating independent from the Qianfeng School. Indeed, so rare is this teaching within China, that Zhao Bichen had to inherit it through the Longmen transmission. Do not be misled by those who have a corrupt mind and peddle hidden agendas. ACW (15.3.2021) The 11th Generation Inheritor - Patriarch Zhao Bichen (赵避尘) - was the Founder of the Qianfeng (千峰) School. His Daoist-name was ‘Yi Zi’ (一子) - but he was also known as ‘Shun Yi Zi) (顺一子). His family originated in Yangfang Township, situated in the Changqing area of Northern Beijing. Since his childhood, Zhao Bichen excelled at martial arts practice and had a deep and profound connection with the Daoist path of self-cultivation. In order to pursue his gathering of genuine knowledge regarding the ‘Essential Life Mind-Body' (性命双修 - Xing Ming Shuang Xiu) method of Daoist self-cultivation – he trained with at least 36 different Daoist Masters. The problem was that although many of these Masters were highly respected and possessed certain elements of Daoist knowledge – none that he encountered understood the ‘full’ method. Despite showing great respect for his teachers and listening very carefully to their teachings – no matter how long Zhao Bichen trained in ‘neidan’ (內丹) – or the amount of dedicated effort he expanded; he could not make a profound breakthrough in his training. He was eventually informed of the existence of two extraordinary Ch’an Buddhist monks who were also inheritors of the ‘authentic’ Daoist teachings. These monks were known as ‘Venerable Liao Ran’ (了然) and ‘Venerable Liao Kong’ (了空) of the ‘Linji’ (臨濟) lineage of Chinese Ch’an Buddhism. On the 13th day of the 3rd lunar month – during the 21st year of the reign of Emperor Guangxu (光绪) - Zhao Bichen travelled by boat on the canal from Huai'an Pass to the Golden Mountain Temple (金山寺 - Jin Shan Si). This is where Zhao Bichen paid his respects to Liao Ran and Liao Kong. However, when Zhao Bichen looked at these two Ch’an monks – there appeared to be ‘light’ emanating from both the bodies of both men – with their eyes as bright as sparks caused by electricity! In the still and peaceful atmosphere – Zhao Bichen fell to his knees and with his fore-head touching the floor - he sincerely requested the ‘full’ and ‘genuine’ Daoist teachings! As both monks intuitively ‘sensed’ that Zhao Bichen was the sincere and dedicated disciple they had been waiting to receive for many years – it was agreed that he would be accepted as an ‘outside the temple’ disciple – taking the name of ‘Yi Zi’. He was instructed for three-days and three-nights in secret shut inside a private-room – where he was taught the ‘Inner Secret Transmission of Directly Realising Reality’ (内秘授真功 - Nei Mi Shou Zhen Gong) - designed to build a firm-foundation for the penetration of the ‘Essential Life’ (性命 - Xing Ming) at its root. Zhao Bichen was also taught how to ‘close’ all the vulnerable areas of the body to prevent the unnecessary loss of vital force and essential energy. Although Zhao Bichen did not want to leave the temple, Master Liao Kong advised ‘You are a layman. You must sire children and leave offspring before you can do your great work.’ Zhao Bichen returned to the world and carried-on his practice in secret whilst he worked for a living. Then, in 1920, Master Liao Kong travelled to Zhao Bichen’s home to personally transmit the ‘Essential Life Mind-Body Complete Law’ (性命双修全法 - Xing Ming Shuang Xiu Quan Fa). Master Liao Kong confirmed that he was transmitting the Quanzhen (全眞), Longmen (龍門), (Wu Liu - 伍柳) Daoist Lineage to Zhao Bichen - who became the 11th generation inheritor through the Longmen School. Master Liao Kong also conveyed the Daoist-names of ‘Tian Ming’ (天命) and ‘Fa Juan’ (法卷) to Zhao Bichen. Master Liao Kong agreed to Zhao Bichen Founding the ‘Thousand Peaks’ (千峰 - Qian Feng) School – and officially granted him permission to open its doors and begin the instruction of students to keep the lineage alive for the next generation. Master Zhao Bichen formerly opened the doors of the Qianfeng School in Beijing (and personally taught in it) from 1928-1937. During that time, over 2000 students attended his classes – with around forty disciples eventually receiving ‘lineage transmission’. Zhao Bichen became very popular because of his compassionate and wise nature – teaching anyone (regardless of status) who came to seek true Daoist knowledge. Importantly, a number of Daoist Masters came to Zhao Bichen to train with him – and all agreed that the Qianfeng School retained and taught the genuine ‘neidan’ Daoist teachings! Of course, not all Daoist schools were happy with this situation – as Zhao Bichen was perceived as being ‘too popular’ by those who would not admit that their Daoist knowledge was ‘incomplete’. This situation continues today, with Master Zhao Ming Wang (赵明旺) heading the Qianfeng School - (the great grandson of Zhao Bichen).
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I have been debating for years with many intellectuals from the Mainland of China about the concept for a ‘New Daoism’ (新道). This is part of the restructuring of Chinese society and culture and is premised upon the teachings of ancient Daoist thought and practice that are deemed ‘logical’ and ‘reasonable’, and which are not premised upon superstition or ignorance. In a very real sense, the developmental aspect of Chinese Daoism was built over thousands of years and developed in a dialectical manner that mirrors modern, Western science. This may be referred to as ‘Western Medicine with Chinese Characteristics’, or, looked at another way ‘Ancient Chinese Medicine with Western Characteristics’. Chinese people tend to view it in the latter way, but Westerners can probably better understand it through the former concept. The issue here, is the recognition that humanity’s ingenuity manifests at different times and in different ways, across the world and is not limited to one ethnic group, (be it Western, Chinese or any other).
This process started in China decades before the ‘Nationalist’ Revolution of 1911, whilst China was still under the dominance of the then ‘foreign’ Manchu (‘Jurchen’) Qing Dynasty (1644-1911). The Qing were tribal people from what is today northeast China, who are not genetically or culturally ‘Han’, and who suppressed the ingenuity of Chinese thought and kept it within certain tight bounds of creativity. This was to protect the Qing ethnic dominance from the very well-known ingenuity of Chinese intellectuals, engineers, doctors and military leaders, etc. From around 1644 onwards, Chinese culture became frozen in time and this is why China fell behind the West, primarily England, Spain, Portugal and other Western European countries. As Daoism was ‘elitist’ at these times, it was not uncommon for one teacher to take-on just ‘one’ disciple per generation, and for Daoist knowledge and culture to be locked away deep in the inaccessible countryside, or above in the rarefied peaks of the great mountain ranges. If the master died due to old age, calamity or disaster, or if the disciple ‘disappeared’ for whatever reason, the Daoist lineage in question would invariably come to an end with hardly anyone ever knowing it existed, but the core of these teachings were highly ‘scientific’ in nature and preserved through a strict Confucian notion of generation to generation transmission which – when it worked properly – ensured high-standards, but achieved this by preventing wide dissemination. This is what might be called ‘Old Daoism’ (古道 - Gu Dao) and it performed its allotted tasks quite well for the times within which it operated. In modern times, however, with widespread literacy, healthcare, education and reasonably good work conditions, this ‘secrecy’ is now out of date and needs rethinking. In the last 400 years or so, China has changed radically and beyond any reasonable expectations. The method of ‘Old Daoism’ transmission worked very well when people lived in abject poverty, were illiterate, had short lives or fell victim to natural disasters or man-made calamities and warfare. With the development of modernity in China, a process that has developed over the last 400 years, the cultural climate is now entirely different (as it is throughout the world). Today, everyone and anyone, regardless of gender, ethnicity, creed or geographical origination can directly benefit from the Daoist teachings that have been preserved in the past by many individuals who often suffered terribly for their dedication. This is why we must remember with respect the days of the ‘Old Daoism’ and never consider our current days of ‘New Daoism’ as being ‘superior’. In many ways, we as modern humans often lack the strength of character of those Old Daoists who sat in the snow-capped hills with no regular food supply, warm clothing medicines or central-heating. Within the ‘New Daoism’ we must strive to emulate those old masters and disciples of the past. ‘New Daoism’ offers ‘open’ instruction to ALL human-beings (and animals) without exception. In the UK we follow a strict adherence to the spiritual rule of no money changing hands (due to instructions from the Great Buddhist Master Xu Yun 1840-1959 – and Great Daoist Master Zhao Bichen 1860-1942) - and offer everything we know in written format for all to see and use. As with ‘Old Daoism’ - teachers must be worthy and students must be virtuous. As Confucius taught – when he lefts a single corner of a four-cornered cloth – he expects the disciple to lift-up and bring him the other three comers. This dedication need not be despotic, but it should be good-natured and full of vigour and virtue. ACW - 釋大道 (1.9.2019) UK Qianfeng Sub-Branch of the 千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) Daoism begins and ends with honesty for oneself and boundless compassion for others. This is practical Daoism as I personally know of no other type. Of course, I have been to China, I live in the British Chinese community and Chinese blood (amongst other ethnicities) flows through my veins. None of this gives me a special knowledge or insight into Chinese culture. I am not a disciple of Zhao Ming Wang (b. 1966), as I am not important enough to fulfil this role. I respect and support Master Zhao Ming Wang as he is the great grandson of Master Zhao Bichen (1860-1942), and is the Lineage Inheritor of the Zhao Family Qianfeng School of Philosophical Daoism. My Qianfeng Lineage (acknowledged and accepted by Master Zhao Ming Wang in writing) is Zhao Bichen (1860-1942), Charles Luk (1898-1978) and Richard Hunn (1949-2006). I learned exactly the same Qianfeng Daoism as taught in Beijing today, but through a slightly different trajectory. I did not learn everything that Master Zhao knows (my ‘sweating ox’ is different), and in many incidences I practice alternative Chinese martial arts related to my own (Hakka) Chinese family style. Our Chinese surname is ‘Chan’ (陳) and we practice an elaborate system of Hakka ‘Longfist’ and ‘internal’ martial arts that perform exactly the same function as those preserved in the Zhao Family (which Charles Luk never had time to learn). Charles Luk met Master Zhao Bichen briefly around (or just after 1936), after being directed to this Daoist Master by the Great Ch’an Master Xu Yun (1840-1959). Master Zhao Bichen relayed the ‘nei dan’ teachings to Charles and directed him to a senior disciple named ‘Chen’, after asking him to translate a Qianfeng manual into English as a ‘payment’ for the instruction. Charles finally finished this translation and published the text as ‘Taoist Yoga’ in 1970. This reflects our ‘nei dan’ which we augment with a plethora of other Chinese medical and martial systems. (My ‘Chan’ Hakka family are equally proud of their old traditions as the Zhao family are as proud of theirs). As Hakka Chinese people we specialize in effective combat training (not sport), and health-building. We respect the Zhao family and preserve and practice their ‘nei dan’. After explaining to Master Zhao Ming Wang what we practice – he endorsed our lineage. Therefore, the Qianfeng – UK website presents two versions of Qianfeng:
A) The full system as preserved and practiced by the Zhao Family in Beijing – led by Master Zhao Ming Wang – who takes a very strict approach to emphasizing ‘master to student’ and ‘face to face’ interaction. B) Our ‘nei dan’ specialization of the Qianfeng School. We cater for long distance instruction and the use of manuals if no other teachers are available. We agree fully with Master Zhao Ming Wang – and we also follow the wise instruction of his great grandfather – Zhao Bichen – who understood that quite often people live in difficult circumstances and cannot travel or afford high fees for instruction. Master Zhao Ming Wang has to be particularly strict today, as modern China is very affluent and many people do not possess the self-discipline to train properly. What does all this mean? Our site emphasizes – out of respect – the Zhao Family of Beijing and consider this right and proper – as well as representing our own (humble) Qianfeng lineage which ticks along quietly in the background. Where we are strict is in the manner with which people approach us for instruction. If there are hidden motives, lack of respect or virtue in the mind and body of the enquirer – then we have no spiritual contract together. Each Daoist School – whilst pursuing a distinct method – must also ‘adjust its methods to circumstance’ as a means to help the most people in the most efficient manner. Ultimately, there is no difference between our ‘nei dan’ and what Master Zhao Ming Wang teaches – it is just slightly different manifestations of the same teaching. ACW - 釋大道 (30.8.2019) UK Qianfeng Sub-Branch of the千峰先天派 (Qian Feng Xian Tian Pai) - Thousand Peaks Prenatal School (Beijing) PS: My Ch’an Ordination and Daoist names are exactly the same ‘Venerating the Great Way’ (Shi Da Dao) PSS: Due to an instruction from Master Xu Yun (1840-1959) and Master Zhao Bichen (1860-1942) we do not charge fees for instruction. This prevents people without a good character ‘purchasing’ access to our school. Master Zhao Ming Wang partly follows this, and partly follows another system more suited to a large and important school. |
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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