The Path of Wisdom – Part 5

GM Sam Chin Sifu Says

How To Pay Attention To The Center Reference To Use It

Q: When you’re talking about aligning the centers, if you were to keep them perfectly centered (center to center) that would be very good?

A: Yes

Q:Now, what you’re saying is each center there’s a certain variance where you’re still on the center but you’re to the right side, say, but slightly off, and if I understand what you’re saying, the next center you need to balance with the previous center but also with the yin and yang…

Yes, but at first, just think of one center: one center and then the 2nd center. The more centers you can hold give you more of a difference to see: more centers then you can adjust.

For instance, like when people do surveying—like looking from one center to see other centers—or they do the measuring, then you know where it goes. But the thing is that maintaining the centers isn’t just ‘one’—it’s because there are different components to maintaining, to maintain it.

So because that’s why we talk about Tai Chi—tai chi is balance. Tai chi, when action comes, it turns into yin and yang so it starts to pivot. When it starts to pivot, you go to yin or yang, right? So that’s where the open close, full and empty come in. But when you start to pivot on movement, you never leave the center. That’s why we talk about ‘from center to yin’ or ‘from center to yang.’ Center with left, center with right, center with up, center with down. All the centers. You can not leave the centers, because center is the reference for you to know.

Center is the cross, it’s the junction point, it’s the fullness point for you to know. For you as a reference to change, to change to know. Once you leave the center, you have no more reference. So your reference won’t be precise and you’ll fall back into experience. Using your experience means you are judging the moment; you aren’t really acting “with” the moment. So this is how you have to pay attention and use it.

That’s why in the first place, it’s the feet with the gravity, then it’s alignment—holding this alignment. Then, also, to enhance the centers, the action of the centers is only through rotation, so you can do open and close, through rotation to hold. Because holding the centers is only clockwise and counter-clockwise, not to get away from the centers. Holding on the centers, then there’s no other movement you can do: only forward backward, up down, left right.

Only that movement. If you try to do any other movement from here that means you are wrong. That means you are not connecting. Then, if you lose the connections, then you are not direct. This is some of the diagnostic list also that you should be able to use. So your training is only here. Don’t do any other thing! If your attention goes to any other thing, that means you are not basing it on the reference. So that means your mind will tell you to do something else and that means you’re wrong already. So, how well can you hold? Now, all the actions, first, are 1, 2, 3. One thing. First in the center, and then the Yin and Yang. Everything starts from here.

“We train to be direct. Direct needs to connect.”
~GM Sam Chin

Let’s go back exploring this through training.

Stand here and feel the joints. Stretch the joint. The ankle, the knee, the hip—everything: stretch it out. Stretch the joint: release. Feel the joint and how it stretches. To feel the bone is from stretching the joint first. So, if you can’t feel the joint, it’s very hard to do action.

Feel the fingers, wrist, the elbow, shoulder, the spine, the hip, everything. Start to raise from feet to the fingertip: stretch it out, and release. Keep on stretching and feeling: how well can you stretch and hold? Then, from the joint you have movement. Only do the joint first. Then you can do part-by-part. Stretch until you feel that the joint has really stretched. Then you’ll feel the ligaments and tendons, then the muscles, up to the skin. From here, absorb the Yin muscles on the front with the joint. Stretch the joint and muscles from the back (ming-men) and you have the project. You must have 3 things here: now with this quality—center of feet, yin and yang quality, you can proceed.

From here you have to FEEL there’s a macro-cosmic cycle: absorb here and project here. First you separate to recognize and feel each. Then, later, you absorb here but still feel the yang expand: it’s a complementary cycle here. The yin grab (initiated with the yin) it’s like this [shows difference]. The yang grab, initiated by yang (project), it’s this. Understand here? It’s a matter of your attention—and how you can see it.

The Feel of Rotation

What is the feel of rotation? Don’t think about words. Feel the sensation of rotation. What is the characteristic, what are the qualities in order to rotate? You want to look into here. If you look into here only then will you know how to approach the training. What conditions are needed for you to rotate? Everything we talk about conditions: conditions must be there in order for things to happen.

Rotate the centers. You must be balanced in order to be balanced in order to rotate. If not balanced, you can’t rotate. Venerable Jiru was talking [at MABA] about the spinning top (child’s toy).

When we play with it, the triangle cone must be balanced to spin—equal on all sides (equal on four-direction sides) in order to do the spinning. If not equal, you cannot spin. Yes? That means you need equal direction energy to hold the center to spin. So when you do a spiral, it has that quality. Consider: why is it that you can’t maintain the spin? Or, if you spin, is it balanced?

All this is the training process to look into. Then the training is only about keep on adjusting, keep on maintaining and keep on balancing. No other thing than here, understand. If the mind tries to say do another thing, you’re already wrong. Why would you do another thing? Your job is only to balance. From balance is action itself. That action is only the correct action. The correct action is only from balance and harmony. If you do more from here, you are doing wrong things already and you are already wasting your energy on things that aren’t necessary.

Because we talk about maintaining and doing it correctly, things manifest. Then how well can you start to connect and how wide can you stretch? That’s only the thing. I just want you guys paying in mind—that is all.

If you think you want something, no—that’s wanting.

You must hold this reference very strongly—that out from here you must be able to go return back. This is the core principles, all the core concepts. That’s why I say in my Path, I say there’s nothing to learn, because slowly as you train you’ll see there’s no extra here. Because to be balanced, to see the thing as it is, it’s just there: to maintain. It’s nothing to create. When you want to say ‘create’ that means examine how do you create—from where? Your creation comes from where? Then if it comes from center it’s not ‘creation’—it’s already there. What is there for you to create? Because it’s already there already.

If you come from the right perspective, there’s nothing new—it’s there. But when you hold over there, you do there, you see there, you know from there, it’s the most balanced—that’s what you call right. Practically, there’s no ‘right or wrong’; then you can say ‘appropriate.’ Appropriate movement, appropriate actions. Because it’s direct from here that nature speaks itself here. Here is where we talk about Wisdom. If you fall back to your past experience that’s accumulations—then you call it ‘knowledge.’ I won’t say knowledge is bad—knowledge is very powerful, as long as you know it’s ‘knowledge’, it’s accumulations and when you use it on other things it’s only ‘judging.’

You judge on it and use it to see if other things fit or not. But we are training not from that perspective. We train to be direct. Direct needs to connect.

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The Path of Wisdom – Part 4

Listen To Yourself First To Increase The Power of Concentration

Q: I have a question about how do we use the sound—certainly to try not to hear the words…
Sifu: You just listen: just pay attention to your self. If I put my attention on my sense, I listen. But at the same time I do listen to other sounds—someone right now is chopping in kitchen or we hear background noise. We are the receiver. But I believe that what we train, as Sifu Jiru trained us just now, we try not to get that involved. We don’t try to listen to that—we try to focus more—to get that Samadhi to train what is happening there, to see if we can hold there or not, and draw back to there.

Actually there’s nothing wrong with listening, we just want to increase the power of concentration more first. We want to increase here first so that under different conditions is there any thought coming or not to disturb us now? This is why part comes to “purification”, but normally martial arts people don’t like to listen to purification.

“Why do you want to purify? I’m a martial man—why do I want to be purify.”

Actually, it’s to clean the lens—to let the mind not to be disturbed: then you are there—concentration is there.

Here is what we train. Sifu Jiru talks about willpower—to not let thoughts pull you away. If your attention is not strong—poof, pulled away already. Pulled away by a lot of things—hunger, greed, what we don’t know (ignorance). These are the “Five Hindrances”, along with sleepiness and restlessness. Restless is like your mind running.

Q: something our students struggle with and I struggle with too, is balancing trying to ‘do’ something, trying to ‘do’ a move, and also doing it with sensitivity.

From Obvious To Refined/Subtle

Sifu: Sensitivity is there. If you train to be balanced, you must have sensitivity. If the sensitivity isn’t there, how do you know you are balancing? Yes? It’s just a matter of you are balancing, you are adjusting—your attention is there to meet. If my attention can’t arrive there, I can’t meet there. Sometimes because if we train too light, too loose—it’s hard to draw the mind there, so sometimes we do it a bit heavier. More obvious. That’s why the training has external, they call it ming jin 明勁,—that means it’s external and more obvious, before you can train very subtle.

Actually, that’s why I call you students to train big first. If you can’t do it big to draw a perfect circle, I call you to do it big, medium, small. From heavy, obvious, subtle. Obvious to help to draw attention there; or else attention is very hard.

Q: For me, the biggest barrier in partner training is performance anxiety. If the person I’m working with is ‘oh, you’re doing it wrong.’ I feel “oh, I’m no good.” How to change this?

Sifu: Yes, that can be very tough.

Sometime you can tell your partner and say, ‘let’s just follow the instruction carefully.’ Just do what we’re instructed to do—don’t do more than that, can we do that or not?” Following instructions is not easy. We try to put into how an instruction should be. Sometimes we say, “Do what you’re being told; don’t try to teach your partner now. You are training yourself now. You are learning both partners as an opportunity to do it: you aren’t doing on him or him on you: you are working on yourself. “ Can you follow instructions? If you can’t follow instructions, why is that?

Then what is missing that you can’t follow instructions?

Is it because you have your own view? Once you have your own view you’re thinking ‘Oh, I like this or I don’t like that.’ The problem is it’s so hard to see because it’s your own viewpoint. No one is blocking you—it’s because your view blocks you. Your view is yourself—all your ideas: how can it be wrong? So the hardest part is to change your view.

If you don’t listen carefully to instructions, your instructors have no chance to bring you out of your viewpoint. Everything you think is inside your view. I like to give the example of the student in Poland who was wearing a shirt that said ‘think outside of the box.’ And I said, Is that right? All the students said ‘yes.’ I said, ‘do you know what is thinking? Thinking is the box!” [laughter]

Be careful when you listen to some lectures; you tell me to do this and that, but you can’t get out of the box. So, no thinking. I have a quote: if you know, you don’t think; if you think, it means you don’t know. You’re stuck in the box.

“You can never think outside the box.  Thinking IS the box!”
~GM Sam Chin

Holding The Touch Point of Contact To Connect

A lot of time instruction must be carefully designed to pinpoint to the path.

So this morning, what Master Jiru talked about connects to this. That’s why yesterday we talked about touch point of contact. Connect must have a balance. The balanced connect that means the connect has the idea of holding—the holding of the point—any idea of connect means the idea of holding to that thing.

If you don’t have the ability of holding there, you can’t connect. To hold there that means you must have a balance point to hold: too much you go through, too little you can’t hold slip off. This little simple thing here is the training. If you can’t initiate this right, the point of contact is wrong already.

Now you guys touch you know: too much pressure, too little—what is that? That’s the balance point in order to get it right. Then that balance point can you connect all the way down to his feet. If only at the touch here (at finger/wrist forearm)—that’s not enough. You must be able to connect to his body, to his hip, all the way down to his feet. Can you connect every joint that he moves or not? Then you can separate left back, front back everything so you can move—you can move your partner.

Q: Like a dancer?

Sifu: Yes, if I trained I could be a very good dancer [laughter]. I can be a teacher to teach but I can’t dance. Yes, just be a puppet master.

If you can do this, then you are the puppet master—connecting. The information that we talk about is like a spider web: it connects. And all the connections have crosses and junctions. All the connect comes down to the neutral center: where the spider sits.

So every junction, every spider web has tension line, you see. The tension line is the balance line. Later on, on every line, the connection is a tension line (like a musician plays a guitar string)—it attunes and you receive information. Also, like a kite—like a puppet master: you play the string here—too tight, too slack, you can’t move.

You must know how to move so that the tension light must be balanced. That’s why in every action you try to get the tension line first. On the grab here—there’s a pull. When I pull, I stretch the line—I get the slack away. If it’s too lose, then draw the slack and let the line come. If the opponent tries to relax to be soft, you can just whip (do the wave—like a towel). You try to maintain the line so that information is direct. This is all on the CONNECTING TOUCH.

This is all the principles that apply to EVERY MOVE! On here, then you look for what is open, what is close; what is absorb what is project—the unification of the self. The first thing we talk about is gravity—because we live in this world with gravity, and this body with a mass. Every object has a mass. The mass and the gravity—its relationship—that forms the axis line: that forms the balance line. The balance line means it’s 90 to the ground. This means it’s a center point to direct. 90 is the center. When you explain things, we say ‘what makes it 90’? What makes it a center?

Master Class on Sun. morning –August 4, 2019 (continuing the discussion)

Reference: Seeing the difference from the center

From the first cross you know the difference. From the second cross you know more because of the 2 crosses and the difference, that you match. And all the knowing and the changing must come from here, because the cross gives you the difference. I want you to see the difference from there. Difference from the center—from the cross: the difference of like pressure, open close (because left right have different pressure of open close have different pressure of open close).

Because when cross at the center, we start to pivot because there’s open-close and pressure. Or else the equal will be flat. Equal there’s no pivoting. Understand. So that kind of feeling is the direct feeling. If you can’t feel from there, as I’ve said before, it means your attention isn’t strong enough to hold. Then you will fall back to your memory, to your past experience. Then you aren’t in the moment any more. You’re using the past to know the present. That is what we don’t want to use. We want to have direct.

The Path of Wisdom – Part 3

How The Point of Contact Is Established

How to pay attention to your senses and maintain?

Our senses are our receiver. That’s why I keep on saying “you feel yourself being touched”; you don’t feel someone touching you.” You receive and feel through touch. On the Point of Contact, you connect.

How do you connect?

Practically speaking, everything comes down to the point of contact. So that’s why first you have to unify your self. Unify yourself means there is separation—there’s more than 1 thing: a minimum 2 things. One cannot unify—you need 2. Same thing: one cannot separate—you need two.

So how can this unify? How can this have a separation and unification? This is the Balance Point. Separation and unification is also a balance point. Work on these two things together—to have this complementary—because this cannot violate that and that cannot violate this. You have to maintain that yin is yin and yang is yang. The front is front and the back is the back. How can my back go to the front and the front go to the back?

Pay attention to each characteristic of the function—this is yin muscle and this is a yang muscle. If I draw the yin—I don’t draw yin to the yang to violate. If you say there’s a separation clearly, then, if I draw the yin here then the yang has to follows.

[Sifu demonstrates the difference between a yin grab and a yang grab.]

If the yang follows, yang is only supporting. If I start with the yang first, if the yang initiates, I stretch with the yang first, then the yin follows. Then the same thing, if I draw first, then the yang follows. There’s no beginning or ending any more. It’s a matter of function: of what leads what, what supports what. It’s a complete cycle.

A complete cycle must have a separation. Without a separation, things will be confused. Without the center of bone supporting, how will the yin yang muscles work? It won’t work. Yes? Because everything also works with pressure. It comes down to different pressure: Day and night have different pressure, hot and cold have different pressure. That’s where the cycle is. Within our body the same. Within our body the yin muscle pressure is condensing; the yang muscle pressure is expanding. So you help the cycle of flow. Sometimes because of the training, body fitness, they train the yin muscle up to here (mid-chest) but it’s too tense. They look fit but practically they don’t have much power.

Q: How would someone know that?

Sifu: Many don’t know. That’s why the theoretical information we provide is important. A lot of people don’t have the chance to even get the right information. Sometimes listening to the right information.

Q: “Aren’t there people practicing ILC also doing it wrong?”

Sifu: Only a small part. More people like ‘body beautiful’/body building better (laughs)

Comment: When something you know is interfering, you have to let go of that view.

Sifu: Why is it that many bodybuilders have heart problems. Their muscles aren’t functioning the way nature should be. They build up this muscle then yang pressure and yin pressure become quite the same—there’s not much difference. The heart has to work harder to pump the flow. If he can do his relaxing and expanding, then the pressure is different, like day and night. Like high tide and low tide—that kind of function: because the pressure is different, it helps the cycle. That’s why we use the dan tien 丹田
and ming-men 命門 in the cycle. It helps the function.

“When things become clearer, you can see more.”
~GM Sam Chin

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Build Up Discipline To Direct Our Attention

If we can’t flow, it’s because our attention is not there. It’s not strong enough to hold, to be there. You can’t even last 1 second—the mind is already somewhere else. Some thought already pulls you off.

Here’s where our training of meditation comes in. We try to look into our mind to clear the thought, to build up this discipline so we can direct our attention. We can put our attention where we choose. When you can hold over there, you start to became calm, and then you become still. Still means things start to become clear because you can see things clearer.

When things become clearer, you can see more. Your attention can hold more. If it’s not clear yet, attention is very hard to hold. That’s why the meditation, people will use different methods: breathing, counting, if they can’t just watch the breath (if they can’t, they add in counting—1, 2, 3, 4, 5—up to 10 or however many they want to count).

It’s just another method of trying to draw the mind to there first. We say that the mind—the monkey mind—it runs around, so it needs a job to do. As the monks say, ‘give a job for him to do: call him to come and give him something to work on: give him an order. If you don’t give him something to do, he plays around.

A job—like counting or doing something to hold the mind there. So sometimes some people, in Pure Land, will use mantra—will use sound even to listen, to pay attention, to give more things to hold. Some use beads. Some use their hand just to rub. Some circle their thumbs. All these kinds of things—slowly, slowly then you try to drop that off so you can feel the breath more…drop, drop, drop, until it becomes very refined.

Q: “If we just focus on the breath should we also try to make our senses less, like Jiru described?”

Sifu: No, because you are training concentration now. You try to separate things now.

If you can separate that means you can unify. This separation with the attention on separation is so you can unify. They need to focus so still until they separate the feeling of the body—they don’t feel the body anymore, the senses gone: only that one point. They can see: that is where the concentration is—they can see the concentration there—so they know ‘okay, we have been attaining something.’

Sometimes you start to observe, yes, this is what sometimes they say is concentration and Vipassana.

We do Vipassana more. Observing is Vipassana; you do need attention for Vipassana. Right? The problem is—how deep you don’t know. You feel that you can maintain. Especially when we do martial arts; we are very good at observing also. I’ve been training for so many years, we know that we can observe. So, why is it that we cannot go in-depth?

The Path of Wisdom Part 2

So, with all this above, then how are we going to get this information? 

  • The truth is changing. If we believe that, according to philosophy, then that means that to be together, with this, then we need to go along at the same speed.
  • That means we need to change with change together, in order to be together (‘with’), or you’ll be behind or go too fast.
  • To change to be together that means on this point you must be equal: always have the balance to be equal.
  • If there’s no balance point you can’t be together. So, the balance point here has the quality of no resisting and no backing off, then you can be together. Here’s how we come up with the balance point—otherwise you can’t be together.
  • If you can’t have the quality of ‘together,’ then you can’t connect.
  • If you can’t connect, then you’re not ‘there.’ You fall off, or you project too far. So how can you do this connecting first?

That’s why many people who don’t have the philosophy, or they just train but they don’t know this part, then they don’t know how to approach. That’s why yesterday when we talked about the connect and balance, that is on point of contact. So, every moment is from point of contact—where and how you get information and you act back on that point. If you can’t connect you can’t join, you cannot be with–so then you are not there. If not there, how are you going to get information? That means you can’t flow, you can’t maintain present. So you will fall back, drop back. You drop back and you have no other choice any more—you go back to your past experience, ‘Oh I feel this’, or go back to knowledge: what you have read, studied, gone through your life—what you have read, what you have experienced. All from accumulation. That’s why we call that ‘knowledge.’ But that’s the past experience. So, you want to know this moment, but you can’t. you’re judging form past experience

“Before everything, you are constantly adjusting, constantly balancing to maintain.”
~GM Sam Chin

But if you can FLOW and be together, then you’re not judging: and the conditions REVEAL—because you are together. The conditions show you. This is part of ‘the Nature Speaks Itself.’ Every moment, every second what you come into contact with the nature is speaking, displaying, is showing, but we can’t see. Often we don’t have that kind of concentration: to hang on to flow along until we get so stable. That’s why we call it STILLNESS: it’s so stable, then the clarity comes.

So stable is that maintaining, so stable that with any change, we know. Change is action. Not to change—to maintain—that’s balance. To keep on balancing means keep on changing. That’s how you know from there. Because your ‘changing to balance’ is the action. Is it too much, too little?—you just need enough, just right enough to balance: too much or too little you can’t balance. That’s why we ask ‘what’s too much, too little—what reference do we base it on?’ We base it on that balance: to maintain balance all the time. If it’s too much, you go off and can’t maintain—too little also. Just RIGHT to be balanced. And that balancing keeps on changing. Under the main base the characteristic of nature is change. That’s why I keep on reminding students telling you guys to maintain: change: because maintain is change; you need to change to maintaining. Stable—many can’t be ‘stable.’ You must ‘change with the change’ to be stable because the nature’s characteristic is change. Here is where the tricky part is.

Before everything, you are constantly adjusting, constantly balancing to maintain, then from here you get able to connect. Able to connect means you get the right information—then the right understanding. Then with right understanding you can act with right [appropriate] action. Then you do it an act with what is most appropriate. Not form you thinking about but about what condition displays—this is what is called doing the right understanding, the right action. But normally we cannot. Sometimes we fall off. That’s why we have to follow the rules, the precepts: follow this, follow that.

Q: if you have an opponent/partner…. we want to stay neutral…is that the point?

Sifu: Yes, from staying neutral you know. You ‘know’ from neutral. Not only attack—everything you come in contact with. I’m taking this cup: there’s a balance there: too much or not enough I can’t pick it up. Too much, maybe water spills out. Yes? How I hold it, there’s also a balance. I don’t want to use too much force to hold: too little I can’t pick it up. ANYTHING you touch there’s something there. To get the right information, to get the right information. We say there’s a circle with center. You want to touch with 90 degrees. Is it round? is it square? You touch—you know it’s round. Or you know a different angle—you KNOW. You are there to balance it, with that angle you know things, you see. That’s the neutral approach of direct.

There’s a story I was talking about with this 90° touching, with Sonjue, she’s an acupuncturist, and she talks about how at the beginning of training, she had some difficulty reading the pulse, but after understanding the 90° she can listen more clearly—because 90° to the center is the most direct. You understand?

Anything that goes 90° to the center is the most direct information you can get. So, everything you approach, when you touch, IS DIRECT. Then from 90° there you can move to 45 or go to 90° to move 20° or to however many degrees you want, but you must HOLD the 90° first to move.

So, now we find out that our attention is not ‘pure’ you can say: not stable. And why not? Because we have accumulation of too many other things that keep on opening up to disturb us. But for me, because I train martial arts, I can make it so simple in a way that there’s nothing to train. Because I don’t want you to think you’re ‘creating’ something—because it’s already there. What’s there to train? You only try to train to GET YOUR ATTENTION there, clear. If your attention isn’t clear it’s because there’s rubbish blocking that’s all. Only if you have nothing to disturb you then you can stay there and get clear.

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Q: But if attention is there, you still have to know what to DO about it…

Yes! That’s why we give you instructions to hold over there. Why can’t you hold? Rubbish comes, thought comes. So, you look at it and let it drop off. That’s why we talk about ‘letting go’—and come back. You must have a reference to come back to reflect on here, or else you won’t know. You have a reference to reflects what comes over there but that moment you are also training the present moment—because you are trying to see what’s happening at that moment that draws you off: that draws you off, come back. If you can’t see what’s happening—it draws and you’re gone.

Q: What about the path of self-unification? Is it important to touch the point to be aware, but then we ourselves is not balanced, or if I pay attention to point but I myself am not balance?

Sifu: Then you yourself are not balanced. That’s why you must have self-unification first. Unify yourself first. This is simply to say there’s a point of contact where you stand, you sit… every point of contact starts with you. Point of Contact needs 3 things: object, subject and conscious. If conscious or anything isn’t there, there’s no contact. If eyes don’t have Subject, Object and Consciousness, the eyes won’t see. The point of contact isn’t’ there. The touch you won’t feel if conscious not there. If you’re not conscious you won’t even feel that your shirt is touching you. Your shirt is always touching you but something you don’t feel—why not?

Recognizing the Neutral Point of Direct: The Path of Wisdom Part 1

Recognizing the Neutral Point of Direct:
The Path of Wisdom

GM Sam F.S. Chin Viewpoint Talks
Transcript 2019 MABA RETREAT
Mid-America Buddhist Association (MABA)
Augusta, Missouri (July 27-Aug.3, 2019)
Friday morning, August 2nd


For me, the most important message is that we talk about wisdom. What is wisdom? It comes down to having people get the right understanding. People will ask, what do you mean by right understanding? Where right understanding comes to is what kind of reference do you use? So we try to teach the reference of nature, from what is happening. Then, your understanding comes from where? It should come from the moment of recognizing through what is happening—through harmonizing, through balancing—that kind of understanding. You can have that to see things, then what you see and know will help you to make the right move. It all comes down to having the right move. How do you make a right move? Yes, it’s about coordination, timing, spacing—based on what?

“That’s why present is only FLOW—the balance point. Follow is not correct; follow is one step behind. ~GM Sam Chin”

What is nature? It all comes down to what is knowing and how you know—knowing is the most important point. From knowing you have everything. Depends on what you want. (If you want to get rich, if I want to be peace of mind—then you know what to do—because of knowing. Right? The problem is—what is right knowing? Where is the right information and what do you mean by right information? This is where the skill is.
This is what is nature—what is happening in this world: with ALL things happening. Why do things happen that way? You can ask this question to everyone. Everyone will say their own perspective: ‘oh this is how I approach’, this is my viewpoint.

What quality and conditions are needed to get access to the right viewpoint? THIS is what I’m trying to teach. What is the approach, what is the condition, what references do you use to answer this? The problem is—how many people even know how to ask this question? (Next time it will be part of what students need to write. At student level 9, students will need to write the answers to these questions.)

Everything is based on what is your reference or what philosophy do you use—and what is the reference of that. What other conditions do you need? How do you apply your philosophy into your practice? Other martial arts may not understand the conditions; what conditions you need. What kind of qualities do you need to approach? They may say ‘you need to do something directly’, but they don’t talk about how or teach about it.


That’s why I talk about contact-ing: the moment of Point of Contact. If they aren’t taught about it, they don’t even know how to connect at point of contact—and how I’m going to connect that. That’s why yesterday’s talk emphasized about Point of Contact, the moment of contact and how to recognize it. If you don’t even connect, then how can you be in the present moment? You cannot? You can’t even have some requirements to be in the moment. How can you be in the moment if you can’t even connect? The subject is not there for you to study. There are requirements and conditions to be in the moment. Now this morning Jiru talked about things in this way, too.

(Comment: what’s so obviously different about the way you teach is everything comes down to real feedback, no hypothetical. You talk about the structure…)

Sifu: Because I talk about conditions, functions, approach—the concrete observables. What kind of concept do you need? Some other martial arts do have similar philosophies, but when it comes to action, the philosophy and action doesn’t connect. Why don’t the philosophy and action not connect? When you come to training the words have to connect to the philosophy. The words of instruction. Nature itself is like this: you must merge…All these kinds of references typically are not being shown or taught. Even open and close. I’m closing but you don’t know when to start to close. You can see in the teacher: if they learn from books yes they learn something, but how to put it into USE often is not there.

Me and Ven. Jiru are slightly different. We are practitioners: we want to see how it works, how it functions—then it comes down to there’s no more words. How can we get that across? When action/re-action, you must have the right information first: the right information to understand what is the present condition. What are the tools to get the right information? If you don’t have the tools to get this, then you don’t know how to start, how to approach the situation. If you can’t understand the situation, how will you start to get the right information? What tools.

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That’s why it comes down to being present in the moment. Be in the present with that moment. It’s so tough, they don’t even know what that means. What kind of moment is that? What we try to understand is this first. The moment of things; anything by itself is called its nature.

Tao talks about change is the characteristic of nature—that as a base: change. So no matter what you say, you know you must be changing along with it. “Change with the change’ to know the truth. If you cannot do this. This means you must flow not follow. Flow means TO BE WITH. To flow that means the balance point. That’s how it starts, you see? Here is the right information that I can get. But to get that information what kind of quality do you need to be there order to flow? Only knowing, you cannot. That’s why the mind must be sharp. That’s why we need to learn Samadhi concentration. Or else you see you touch, and in one split second, you touch—and you’re gone already. You don’t have the penetration power—that means you don’t have the ability to access the information from directly. You’d touch it and if you relate it to past memory to feel, this is the steps that 99% of people do and call it the ‘present.’ But in Tao and Zen this is not the present.

Q: So the reference of yin and yang is just to observe the change?

Sifu: Well, yin and yang is just one thing. When Buddhism talks about cause and effect and yin and yang it’s 2 different things. Yin and yang is not cause and effect. But this yin and yang is the complementary—it’s the function. HOW WE WORK WITH THAT to balance that function; to harmonize the moment with that yin yang—it’s a balance. How the 2 things function in order to be in harmony and in balance. So if you can work with harmony and function and yin and yang and CAUSE, then the cause will be good. You will know what’s happening because of cause and effect: if you can balance things on a cause, then it’s a good cause: so you are doing the right (appropriate) thing only.

So everyone has a different way—this is a lot of the missing part of others’ philosophy when they come to training. (Some say, ‘oh yes, I’ve learned Tao philosophy—but when it comes to training, it’s a different thing). If the instructions and their concepts aren’t connecting, they can’t understand the conditions and quality of the approach and what you need in order to give the right instruction. If the instruction is wrong, you’re pointing your student’s mind in a different direction. That’s why I’m very careful with the words to tell students how to work on things. I don’t tell them to ‘think’ or to ‘imagine’; I tell them very directly. So in order to have things work, you see, to be with the moment—you must be THERE first. Simple to see if you’re not there: imagining is not “there’, thinking is not ‘there. You can understand some of the effort of the action—but if you’re thinking you aren’t there—so how are you going to work with this moment if you’re not there?

What is the condition, quality, characteristic of “BEING WITH” first? That’s why tai chi talks about we can’t resist, we can’t back off. If you resist it means you aren’t there. You only feel this, but you have an idea that comes in to block it out already—or you run away. That’s why present is only FLOW—the balance point. Follow is not correct: follow is one step behind.


Just now we were talking about the message of how we would approach an article to explain our approach, that kind of thing—you see—and what is the most important thing to get across, to share with people with ZXD—and what’s unique about how we do it. To me, what’s important to get across is the Right Understanding. Right Understanding is the viewpoint. What do I mean by that—when everyone has their own understanding.

Q: You can say it, but need to feel it. I understand what you’re saying, except when I try to do it.

Sifu; what kind of philosophy do you use for the right understanding. Everyone uses a different philosophy for something. When WE train we use the philosophy of Tao and Zen, and even Confucius. Right, to get the right understanding from there—based on the nature itself. To get this right understanding from there. Just understand the way things are. That’s one part. Then how can you access… that’s why we are teaching this. OK, I want to get this right understanding—HOW?

This information—receive this information. First, to receive the information you must be THERE. TO be there you must be able to connect [student: I feel pre-kindergarten—if someone doesn’t have a body tied up…they’ll never get it]. No, first of all, some of this information you MUST understand theoretically first. And consider: do you accept this one first? If you’re not accepting, then how are you going to approach this. We say ‘you must be convinced’ first. Then, if you’re convinced then you can go on to ask HOW …But first, does it make sense to you or note?

Based on the philosophy of Zen and Tao the characteristic is based on change—the nature is always changing. And Zen is the same: impermanent. Do you agree or not? If not, your mindset doesn’t change. Then you have to explain…what is change. Everything changes—sometimes it changes too slowly that we can’t see, because it’s so solid…do you understand how solid it is—it’s still not one. There’s not ONE solid entity. Do you agree or not, you see? Because under Buddhism and the 3 characteristics of Existence: of Impermanent, Suffering, and No self—the most important thing first.1 No one solid entity. No ONE thing: They all come and go—it’s all by conditions that form; it’s the condition that must be there. If the condition isn’t there, it won’t combine—it will separate. You need certain conditions (to separate or absorb) and Tao talks about the way borns one, one that borns two, two that borns three—and everything from there (the tai chi symbol that separates: it’s two). But this kind of philosophy, first you have to see: do we agree or not? If you don’t agree, then you can’t go further anymore. Only if you want to see if it works this way or not (consider the computer world: 1 or 0—like yin yang: the hardware separation is only 1 or 0). So, okay, science can prove that yin yang can do so many things…