Bodhidharma, Daoyin, and Zhan Zhuang

“Freeing oneself from words is liberation.”

― Bodhidharma

Bodhidharma (also known as Damo) was thought to live around the early 5th century.  The son of an Indian king, Bodhidharma became a wandering monk spreading what eventually became Chan Buddhism in China, which traveled to Japan to become Zen Buddhism.  Legends, koans, and stories about Bodhidharma and his travels are found in various accounts.

According to a primary story, Bodhidharma spent nine years in silence and meditation upon visiting the Shaolin temple.  He taught the monks at Shaolin physical techniques to keep the body strong and healthy.  During his time at the temple, two important texts among others pseudepigraphically attributed to him were created, one called the Yijin Jing ("Muscle/Tendon Changing Classic") and the other called the Xi Sui Jing ("Bone Marrow and Brain Washing Classic").  The former text is concerned with the strength and flexibility of the ligaments and tendons while the latter deals with purifying the blood.

Bodhidharma is credited with combining Qigong (breathing and qi circulation) with martial arts, as he also taught the monks at Shaolin self defense skills to help fend against marauders and bandits, effectively creating the concept of internal martial arts and kung fu.

Nearly 700 years before Bodhidharma, archaeologists have dated sealed tombs at an excavation site known as Mawangdui located in Hunan province.  Among the earliest examples of various texts were found brightly colored pictorial scrolls on silk depicting apparently rhythmic exercises with captions such as "bear amble" and "bird stretch."  This exercise chart became known as the Daoyin Tu.

A related text called the Yinshu, without pictures, was found at Zhangjiashan (also in Hunan) in a tomb sealed at 186 B.C.E.  The text is divided into three sections:  seasonal health regimens, exercise explanations, and disease etiology and prevention.

Examples of the exercise explanations read as follows:

"Bend and Gaze" is:  interlace the fingers at the back and bend forward, then turn the head to look at your heels."

and

"To relieve tense muscles:  Stand with legs hip-width apart and hold both thighs.  Then bend the left leg while stretching the right thigh back, reaching the knee to the floor.  Once done [change legs and] bend the right leg while stretching the left leg back and reaching the knee to the floor.  Repeat three times" (Wenwu. 1990. Zhangjiashan Hanjian Yinshu shiwen, 82-86).

Seated, kneeling, and lying down exercises and breathing techniques (including those involving sound) are discussed in the text.  Reading through the descriptions, common threads of 'removing blockages' or 'opening up' can be found, as well as 'nurturing the organs.'

Around the mid 4th century a Daoist group called Highest Clarity (the Shangqing school) developed a daily routine of stretches, breathing and self-massage for purification of the body.  As described in the Baoshen jing (Scripture on Treasuring the Spirit):

"When you get up in the morning, always calm your breath and sit up straight, then interlace the fingers and massage the nape of your neck.  Next, lift the face and look up, press the hands against the neck while moving the head back.  Do this three or four times, then stop.

...This causes essence to be in harmony and the blood to flow well.  It prevents wind or wayward qi from entering the body.  Over a long time it will keep you free from disease and death" (Robinet. 1984. La Révélation du Shangqing dans l'histoire du taoïsme. 359-362).

Among the practices were visualization of the organs, self-massage of the face, eyes and ears, and bends and stretches with deep breathing to "remove stale qi," the idea of taking in new breath and expelling old breath (tugu naxin) being a common idea.  It was thought that Daoyin exercise ("guiding the qi and stretching the body") could help regulate the qi and remove pathogens from the body.

As time went on, many of the Daoyin exercises became compiled and integrated into what became known as Qigong, the understanding developing that one can harness, store, and 'guide' qi throughout the body, particularly for treating illness or injury, but also for martial arts cultivation.  After Bodhidharma, internal martial arts or neijia as it later became known was distinguished through an emphasis on neigong or internal development rather than external strength.

Among the various types of training developed, stance training became popular among internal styles (Tai Chi, Xingyi, and Bagua).

In modern times, Zhàn zhuāng or standing like a tree (also standing like a post) was taught to Wang Xiangzhai (1885-1963) by his uncle Master Guo Yunshen (1829-1898) as part of Xingyi training, and through Wang Xiangzhai became popularized in the internal martial arts.  The aim of Zhàn zhuāng is to develop body structure (posture and alignment) along with breathing and a tranquil mind, which simultaneously builds a sense of internal awareness.

Before Wang Xiangzhai and possibly before the sealed tombs at Mawangdui, a text emerged known as the Huangdi Neijing or the Yellow Emperor's Classic, which unites Chinese medicine with yin and yang, qi, and the five phases.  It takes the approach of understanding health in terms of diet, emotions and lifestyle.  As one quote says:

"In ancient times great masters stood on earth, supporting heaven, controlling yin and yang, breathing with essence of qi, standing alone, guarding spirit, with body being one.  This way they achieved longevity."

----

"The most basic method of training is zhan zhuang.  Zhan zhuang is an exercise common to many Chinese martial arts, including Taijiquan.  Usually, the practitioner stands with the arms held as if holding a large ball.  However, the zhan zhuang exercise can be practiced using any of the end postures of the Taiji form.  During "standing" practice a static posture is maintained for a period of time while using just enough strength to maintain the posture.  ...  Benefits of zhan zhuang include deep relaxation, strengthening of the legs, and increased internal qi.  The first requirement is to have a calm mind.  This can be achieved in a number of ways - for instance, concentrating on the Dantian, paying attention to one's breath, or silently counting.  Through standing practice, emphasis is place upon developing awareness of maintaining the most efficient and relaxed structural alignment necessary to hold the position.  Prolonged practice, along with enhancing postural awareness and tranquility of mind, greatly develops the strength of the legs.  When the legs are strong and can bear weight firmly, then the upper body can relax and sink down into them, making the top more flexible.  ... Taijiquan requires lightness and sensitivity in the upper body.  At the same time, the lower body should have a feeling of extreme heaviness and connection to the ground.  This feeling is often compared to a large tree with deep roots.  While the branches move and sway in the wind, the trunk is solidly anchored by its roots" (Sim & Gaffney. 2002. Chen Style Taijiquan. 106.).