Zhong Yi Kung Fu Association

Shao Lin History:
Some thoughts on the history of the Shaolin Temple and the Northern Shao Lin Style.

The term history can be used very loosely in the context of Chinese martial arts. A good part of the Chinese martial arts history that is told today is actually based on stories, legends, oral tradition and embellished or poetic writings. In many ways most of what you will read comes from this type of background. Some parts can be proven as factual others must be considered as folklore and legend. Most importantly, however, is that this compilation of history gives you a glimpse of what was and is perceived as important for the people who preserved it. This text should not be used to validate or invalidate any history, lineage or tradition of any other school. It gives the students at Zhong Yi Kung Fu Association the opportunity to read about their schools origins, traditions, folklore, legends, past masters, principles and lineage.

I would like to take this opportunity to thank Shifu Robert Louie who imparted most of the history of Bei Shao Lin Chuan. Your generosity and willingness to share is deeply appreciated. Shifu Louie is a true example of a master; all martial artists should look up to and emulate him for his dedication to preserving the history of our style.

Sincerely,

Nelson Ferreira

To understand our art completely, we must first understand its past. Shao Lin Chuan's beginnings are shrouded in mystery and legends, and there are many versions of the origins of this ancient art. It is important to note that most of the following story, as Stanley Henning says in his article "On Politically Correct Treatment of Myths in the Chinese Martial Arts" can't "be traced back earlier than its appeareance in the popular novel, Travels of Lao Can,written between 1904 and 1907, and there is no indication that it was ever part of an earlier oral tradition" (I would highly recommend any reader to research the works of Mr. Henning as they are an excellent source of factual CMA history).

A popular version of the story is of the twenty-eighth patriarch of Buddhism, the third son of a Brahman king, Da Mo (Boddhidharma, 448-527 c.e.). Da Mo left a monastery in southern India and began a journey to spread Chan (Zen) Buddhism to the rest of Asia.

It is believed that Da Mo walked from India, through the Himalayas to reach China and his initial destination Nanjing (the Kingdoms capital). Upon entering Nanjing he was summoned before the court of Emperor Liang Wu Ti (502-549 c.e.). It is said that the Emperor asked Da Mo: "We have constructed many temples, copied the Holy Scriptures, and supported many monks and nuns. What merit is there in our conduct Reverend Sir?" Da Mo replies, "No merit at all. Those are inferior deeds containing vestiges of worldliness, which are akin to shadows in the forest. They only appear to exist. In reality they have no substance. The only true work of merit is wisdom, pure, perfect and mysterious, which is not to be won through material acts."

Emperor Wu was appalled by this response so he inquired again, "What then is the holy truth in the highest sense?", "In vast emptiness there is nothing holy" Da Mo answered. Confused, the Emperor queried him, "Who is it then confronting me now?", "I do not know, your majesty" was Da Mo's only answer. With that, the Emperor dismissed him, and Da Mo walked out of the palace never to return.

This passage explains very well the true essence of Ch'an philosophy - "The nature of the mind when understood cannot be explained or disclosed by human speech. Enlightenment is difficult to attain, and he that gains it does not say what he knows." It means simply that once one attains illumination, mere words cannot express what it's meaning truly is. Salvation may only be achieved by inward enlightenment.

After this brief encounter with Emperor Wu, it is said that Da Mo crossed the Yang Tze River "riding on the blade of a reed." He traveled north to Loyang (the capital of the Henan province) where, in the forest-covered Song Shan Mountains, he discovered the Shao Lin Si, or literally, the "Young Forest (woods) Temple".

Emperor Hsiao Wen built the monastery during the Northern and Southern Dynasties (420-589 c.e.). The temple had been constructed for an Indian monk named Ba Tuo who had journeyed to China with the intent of spreading Buddhism. The monastery became famous in that period for the translations of immense works (some six-hundred tomes) of Buddhist scripture from Sanskrit into Chinese. Upon Da Mo's arrival, the Fang Chang (Head Abbot) became concerned that Da Mo's unorthodox methods of teaching Ch'an would disrupt the monastery's more traditional tenets of Buddhism. The Fang Chang ordered Da Mo to stay outside the temple, but Da Mo was determined to show that supreme wisdom did not need orthodox performances.

Da Mo went to a nearby cave and meditated with his face towards a sheer rock cliff for and incredible nine years. These nine years were not spent sitting cross-legged. His schedule consisted of meditating, eating small meals, exercising and little sleep. Some might claim that he sat there for nine years without eating or sleeping, but they would be over-sensationalizing. Gradually throughout the years many monks, scholars, and even peasants came to visit the wall-gazing Brahman. These visitors participated in a one-way conversation, since most of Da Mo's hours were spent meditating and practicing silently. To explain his silence one only need understand the words of Da Mo: "Put an end to the formation of all external relationships and be rid of any vehement desires inside your heart; then with a mind like a wall, indifferent to outside disruption, you may enter into the truth." There is a tale that once, during meditation, Da Mo fell asleep. Because of his strict beliefs he was greatly offended at his own lack of discipline. To ensure that this would never occur again, he cut off his own eyelids so that sleep would not be possible, thus explaining his bugging eyes in most depictions of this wise man. Some historians say that tea shrubs grew at the location where he discarded his eyelids and that tea leaves from those shrubs helped the other monks stay awake during their long hours of meditation. (There is a discrepancy in this tale because tea drinking was actually introduced during the T'ang Dynasty - 618-907 c.e., long after Da Mo's death in 527 c.e.).

After his nine-year retreat, Da Mo emerges, enlightened. He explains his findings in two books: Shi Sui Jing (about cultivating the Buddhist spirit) and Yi Jin Jing (about strengthening the body). Stunned, the Fang Chang could no longer ignore Da Mo's superior wisdom. The Indian monk entered the Shao Lin monastery doors to become the first Tsu (patriarch) of the Chan sect in China.

Addressing his first disciple, Hui-ko, Da Mo says: "The incomparable doctrine of true Buddhism can be understood only after long, hard discipline and enduring what is most difficult to endure, and by practicing what is most difficult to practice. Those of inferior virtue and wisdom will not comprehend it. All of their labors will come to nothing." This statement advocates experiencing Buddha's enlightenment process instead of blindly following his teachings.

Observing that the tedious and demanding meditation exercises would cause the Shao Lin monks great physical exhaustion, Da Mo explained to them that body and soul are inseparable and that to gain enlightenment this unity must be invigorated. He began to teach physical exercises (stationary calisthenics) to the monks so they could regain their vital strengths. These exercises were based on Da Mo's training in India. The calisthenics were based on a lost art that had once been called Vajramusthi; an art that was taught to the warrior caste in India, and to Da Mo as well, as he was the son of a Brahman king. Altogether he taught the monks "The Muscle Change Classic", and the "Marrow Washing Classic". At first these exercises were not meant for fighting, they were only a way to enable the monks to persevere through the rigid meditation regimen. It is also argued that martial arts were practiced inside the temple prior to Da Mo's arrival in the temple. Either way the influence of the Chan teachings extended into their training and validated their reason for practice, self-cultivation.

Da Mo continued in the temple for many years to come, but he never took charge during his stay. The exact details of his death are uncertain, but the most common belief is that he poisoned himself. The biographer Tao-hsuan believed that Da Mo died at the self-revealed age of one hundred fifty years.

The monk's internal and external strength was greatly increased by the use of Da Mo's training. This encouraged them to further their learning, so they could apply these techniques in self-defense situations. The monks traveled quite far from the temple into various cities and towns. During these pilgrimages the monks were able to learn from other martial artists and polish their skills once they returned to the temple. They needed to protect themselves from the many criminals that lived in and around these settlements. Martial Arts soon became a requirement for the monks in addition to their religious studies, but they still concentrated most of their efforts on the study of Buddhism and spiritual cultivation.

On a tragic note, some thirty years after Da Mo's death, a few misguided monks with no morals, left the monastery and went from village to village robbing and killing. The monks were superior fighters and the unarmed villagers were nearly defenseless. In light of the situation, the current Emperor (Six Dynasty a.d.570) ordered the temple to be shut down. Only thirty years later, during a new Dynasty, was the temple allowed to reopen.

From about 600 c.e. to 1600 c.e. the monastery's style grew into an unequaled system of martial arts. During these years the monks researched and developed internal and external power, new meditation techniques, several forms of open hand fighting, and the incorporation of many different weapons into their existing style. Massage, acupuncture, herbal treatments, and other medical treatments were also developed in these flowering years. During the sixteenth century (Ming Dynasty 1368 - 1644) a monk known as Kwok Yuen has been said to have added to Da Mo's fabled "Eighteen Lo Han Techniques" bringing it to a total of seventy-two movements. Kwok Yuen's study took him on a journey in which he met Master Bai and Master Li. Upon his return to the monastery he expanded his seventy-two moves into one-hundred seventy.Many new temples were built, and soon Shao Lin was considered the authority in martial arts. At this time the five mother styles of Shao Lin Chuan (Cha, Wah, Pao, Hua, and Hong) were consolidated into Ten Handsets. These formed the basis of the Shao Lin Temple fighting system (Bei Shao Lin Chuan). The Ming Dynasty (1368-1644) was very supportive of the virtuous and just temple, and the monks helped the government in many ways, including the training of military troops and officials.

In 1644 the Manchu invaded and conquered China, beginning the Qing Dynasty. To ensure that they would maintain control, the Manchu attacked China's martial strength, the Shao Lin Monastery. In 1732 a massive attack was launched against the monks. During this persecution, most of the temple was burned, and many of the monks were killed or fled to neighboring provinces or countries. The temple itself would never again reach such heights; however the monks that were hiding began teaching their skills to the common men, thus creating the basis for new styles and systems.

Bei Shao Lin Chuan (Northern Shao Lin Style) survived the destruction of the monastery. A Monk named Chi Yuan, who had fled north from the Henan to Hebei Province, saved this style. He taught many villagers Bei Shao Lin Chuan. One of the villagers that mastered the style was Gan Feng-chi. Gan Feng-chi was already a master of the Hua system and he wrote a book called "The Essence of Hua Fist". He passed his knowledge of the style to Xu Wei-san. Xu Wei-san traveled to Jiangsu Province and taught Bei Shao Lin Chuan to the Yin family.

The Yin Family kept Bei Shao Lin Chuan as the official style for their escort business (a very profitable business for skilled martial artists who would protect valuable cargoes of merchants and aristocrats). They taught Bei Shao Lin Chuan to their hired hands in Shandong Province where they operated their business. Yin Po was the head of the business. In his later years, he left the business to his son and returned to Jiangsu. Yin Po taught the style to his grandson, Yin Chi-wen. Later, Chi-wen replaced his father as the chief of the escorts and ran the company very successfully.

Although the Shao Lin Temple would never be restored to its former glory, the monks did begin to rebuild slowly due to the rampant corruption within the Qing government. Another factor, which helped to reestablish the temple, was the number of foreign powers, mainly western, (Great Britain, Germany, United States, Holland, Italy, France and Portugal among others) were staging invasions or purchasing land from the Emperor. The political situation was so chaotic that the temple monks were able to gain some freedom of operation.

In the 1860's (Emperor Tong Zhi) the Qing army began to make the use of firearms commonplace. The Qing Empire felt no threat from the monks and began to ignore the temple altogether, as the government felt they could not be dangerous without firearms. During this period the Taiping rebellion was taking place. The Shao Lin monks lack of public presence, and the impressiveness of gunpowder weaponry, greatly decreased the people's interest in learning the ancient arts of the Shao Lin temple.

Meanwhile, at the end of the Qing Dynasty (1644-1911) in Nanjing, Gu Li-chi opened a security bureau. The Li Chi Escort Service protected merchants on the road. Gu Li-chi was a native of Founing County in Jiangxi Province. His name spread far and wide because he defeated countless bandits and swordsmen. Such men like the "Heroes of Greenwood Forest" (an infamous group of local bandits) would shudder whenever Gu Li-chi's name was mentioned. When the Li Chi Escort House's banner flew, all the bandits stayed away. Gu's escort business prospered and engaged in more than 200 escorts per year. Because Gu Li-chi was illiterate, he had to rely on others to read the accounts of receipts and payments. He decided that his children, Gu Yu-men, the eldest son, Gu Ru-zhang (Ku Yu Chang) the second son, and his daughter should be educated.

When Gu Ru-zhang was seven (1901), he was sent to a private school (one year after the Boxer Rebellion). In 1906 at the age of twelve, Ru-zhang learned Shi Lu Tan Tui (Ten Lines of Tan Tui) from his father to establish a good basis for his martial arts education. Young Ru-Zhang was clever, diligent and had an early interest in the martial arts. Gu Li-chi was proud of his sons; Yu-men reflected the glory of his ancestors, while Ru-zhang would carry on his work. Gu Li-chi believed in the old saying, "a tiger father will not have a dog son". Two years later in (1908), Gu Li-chi was taken ill and was confined to bed. The doctor could not cure his illness. On his deathbed Li-chi called for his sons. He told them he did not have much longer to live. His only regret to his sons was that he was unable to teach them all he knew in martial arts. He told them of an old friend named Yin Chi-wen in Feizhen, Shandong province. He told them to learn from this teacher if they wanted to become great martial artists. A few days later Gu Li-chi succumbed to his illness and passed away. Their mother decided to close the escort house and dismiss the employees. The spiritual tablets of Gu Li-chi were carried back to their native village for mourning. For the next two years (1908-10 c.e.). Gu Ru-zhang continued to study martial arts with his mother. He then left for middle school in Nanjing.

In 1911 the people of China revolted, overthrowing the Qing Empire. The resulting power vacuum spawned seventeen years of civil war. This was the birth of the Republic of China founded by Dr. Sun Yat-sen on October 10, 1911 with the governmental regime of Chiang Kai-shek leading the Kuo Ming Tang (Goumingdang) (KMT). During these years the communist forces of Mao Tse-dong clashed with the Republican army of Chiang Kai-shek for the political control of the country as warlords ran rampant over the countryside.

Meanwhile in Nanjing, Gu Ru-zhang became close to a classmate named Ba Qing-xiang. He remembered the words of his father and decided to locate Yin Chi-wen in Shandong. Ru-zhang knew that Qiang-xiang would be upset if he left, so he told him about his desire to locate Master Yin Chi-wen. Ba Qing-xiang expressed his desire to follow his friend and his parents granted his wish. Gu Ru-zhang returned home for a short family reunion. After a few days he left a note for his mother stating his intentions.

Together Gu Ru-zhang and Ba Qing-xiang went north to Shandong seeking Master Yin (1911). They made inquiries in the village and a small boy replied". You must be asking about "Great Spear Yin" and led them to a house with three courtyards. A colorful old man in high spirits was teaching martial arts to some of his disciples. Upon closer inspection they saw that it was Master Yin. Gu Ru-zhang and Ba Qing-xiang went up to Yin and bowed with hands raised above their heads. They told Master Yin that they had heard of his great teachings and came to learn from him. Yin Chi-wen did not know where they came from but could tell they had come from afar. When master Yin asked who they were, Ru-zhang stated, "I am the second son of Guo Lee-chi head of the Li Chi Escort Service". He continued to say that his father had died two years past and had mentioned Master Yin. Master Yin realized Gu Ru-zhang was like a nephew. He remembered Gu Li-chi and recalled how Li-chi saved his life from a bandit chief named Ku Hu. A very strong friendship had then developed between Li-chi and Master Yin although Nanjing and Feizhen were far apart. Yin Chi-wen was saddened by his friends passing but was glad to see that the small boy he remembered had grown into a man. He wanted to return the kindness of Gu Li-chi who saved his life and agreed to accept Gu Ru-zhang and Ba Qing-xiang as his deciples. Master Yin decided to instruct both of them in the Northern Shao Lin Style (Bei Shao Lin Quan). Gu Ru-zhang was quick to pick up techniques and was never embarrassed to ask questions of his elders. Because of this his development and achievements were rapid.

After almost nine years of diligent study Ba Qing-xiang received a letter from home informing him that his father was ill. He informed Master Yin that he had to return home to help with the family business and could not continue with his lessons.

By the ninth year of the founding of the Republic of China (1922 c.e.), Gu Ru-zhang had been practicing for eleven years under Great Spear Yin. Gu Ru-zhang was well versed in his skills of Bei Shao Lin Quan, Iron Palm, Iron Shirt and "the eighteen weapons". Yin Chi-wen said that Gu Ru-zhang's skills had reached an adequate level and that he could stand on his own. He cautioned Gu Ru-zhang that "the world is a large place, and beyond this mountain there will be other mountains. You should always act with care, because great skills and expert hands are everywhere". Gu Ru-zhang assured his master that he would heed this wisdom and bid him farewell. In early 1925 Gu ru-zhang went south to Guandong and got a job as a clerk. It was here that a few years later he would become a living legend in the colorful Cantonese Martial Arts Pantheon.

In 1926 Chiang Kai-shek began the Northern Expedition, with the objective of ridding the country of the many warlords and reuniting China, that had a growing communist following in rural areas. Chiang Kai-shek ordered his general, Feng Yu-xiang to attack the warlord Fan Zhong-xiao. The warlord's domain was the Henan Province, home of the original Shao Lin monastery. The temple's Fang Chang (head Abbott), Miu Xing, was a close friend of the warlord. Feng Yu-xiang ordered his lieutenant, Shi Yu-shan, to actually execute the attack. When Shi's troops overcame Fan's army, Fan and his followers took refuge in the temple and sought the protection of the Shao Lin Temple. To protect Fan, Miu Xing instructed the monks to fight Shi's troops. Reluctantly, the monks followed his order. Although the monks were superior fighters, they were outnumbered and outgunned. Some monks did survive, but Miu Xing was killed. Following Shi's victory, the temple was burned down, this completely destroyed the priceless library and most of the temple grounds. After the destruction of the temple, the surviving monks spread throughout the many provinces of China.

In October of 1928 the Chinese government (KMT) decided to unite the Chinese people by using martial arts. They started using the term Kuo Shu (National Art) to identify the martial arts as a symbol of national pride. The goal of the National Art's Center (Kuo Shu Guan) was to promote the exchange of knowledge, tear down the curtain of prejudice between the styles and to encourage the slogan "a strong mind and a strong body builds a strong nation".

Ever since the Boxer Rebellion (Summer 1900 c.e.) there had not been a national tournament and naturally the people took an interest. Invitations were sent out to masters in all the different Chinese martial arts styles that were to be represented. Many masters turned down the invitation and instead sent their top disciples. Tournament rules were simple; 1) No poking or gouging of the eyes. 2) No poking or grabbing of the throat. 3) No groin strikes. Events became more violent and bloody as the tournament neared its end. When there were only 15 contestants left, government officials stopped the tournament. Death would result if it was allowed to continue and that would not have served the countries needs. The government declared the last 15 fighters as China's best and declared "the fifteen champions of all China". The Champions voted amongst themselves and agreed that Gu Ru-zhang was the best fighter of the tournament.

As a result of the first National tournament in Nanjing - which was the Capital of the Republic of China at the time, General Zhang Zhi-Zhiang appointed the top 5 masters from the tournament to serve as instructors for the government's provincial schools (Provincial Kuo Shu Academies). Yu Jen-shen, a top government official of the Guandong and Guangxi provinces wanted to strengthen the army and establish a National Arts (Kuo Shu) program for morning exercises. He asked General Zhang Zhi-zhiang if he could return to Guandong with the top 5 masters. General Zhang approved the request.

The five masters were; Gu Ru-zhang of Northern Shao Lin and Tan Tui styles, Wang Shao-chou, of Northern Shao Lin and Cha styles, Wan Li-sheng and Li Hsien-wu of Northern Shao Lin and Spontaneous Boxing styles, Fu Chen-Sheng of the Pa Kua Style (Bagua Zhang). These men have been recorded in the text "Wu Lin Chang Ku" as the "Five Tigers heading south of Chiangnan". Many scholars refer to them as the "Five Northern Tigers who went south". When the announcement was made officially, Gu Ru-zhang was traveling throughout Chiangnan and spreading the Northern Shao Lin Style. He was instructed to go south and represent the government as an instructor in the Guandong Central National Arts School (Guandong Chung Kuo Shu Guan). The chief army official was Yu Jen-shen. During this time Guandong and Guanzhou provinces martial arts schools were dominated by southern styles. It was very difficult for a northern stylist to make a living unless he was exceptionally good. Yu Jen-shen appointed Wan Li-sheng, a graduate of Beijing University, as head of both Central Kuo Shu Provincial Schools. Gu Ru-zhang was to be in charge of the Central Kuo Shu Department in Guandong Province.

Wan Li-sheng ordered Wang Shao-chou to be head of the Guanxi Provincial School. Since this was the first school to be set up, Wan Lee-sheng requested that all five champions assist Wang Shao-chou in setting up a standard martial arts program, at the Guanxi Provincial School. The masters there agreed that the basic standard sets would be Lian Bu Quan from Master Wu Ji-qing, who was a master of Zha Quan, Duan Da Quan and Shi Lu Tan Tui which was already a standard set for Jing Wu Physical Association. While Gu Ru-zhang stayed at Guanxi Provincial School, he learned Zha Quan from Chien Chan-sheng. Ru-zhang became very interested in the history of Zha Quan since it was originally taught at the Shao Lin Monastery and then disappeared after the destruction of the monastery in 1732 c.e..

General Yu Jen-shen, an avid fan of the martial arts, took advantage of the position he was in by being around so many great masters and learned as much as he could from these men during this period. He learned various sets from styles as varied as Baji Quan, Zha Quan, Tong Bei Quan, Tai Ji Quan, Ba Gua Zhang, Xing Yi Quan and Bei Shao Lin Quan.

In 1948-49 the KMT and over two thousand Republic of China loyalists retreated in a massive exodus to the island of Taiwan after being defeated by the Communist forces of Mao Tse-dong. Once there, the KMT established their government in Taipei making it the capital of the Republic of China (R.O.C. Taiwan).

Yu Jen-shen and his loyal bodyguard Ma Jing-biao taught Northern Shao Lin and other styles to the many students once in Taipei. One such student was Wu Chao-hsiang (Wu Chao-xiang). Chao-hsiang was already an expert in Tai Ji Quan, Ba Gua Zhang and Xing Yi Qhuan under Grand Master Bu Xue-kuan. He was intrigued by the difference between Bei Shao Lin Quan and the systems he already knew. Master Wu quickly learned the style and practiced it alongside the other systems he had already mastered.

Wu Chao-hsiang eventually became a doctor of Chinese Medicine and in the early 70's decided to move to Rio de Janeiro, Brazil where many of his friends had taken up residence. Five years after moving to Brazil (1977), Dr. Wu Chao-hsiang founded the "Instituto de Cultura Chinesa" (The Chinese Cultural Institute) in Rio de Janeiro. There he practiced and taught the arts of Shao Lin Quan, Tai Ji Quan, Ba Gua Zhang, Xing Yi Quan, Acupuncture, Moxabustion, Tui Na and Chinese language. Students from all walks of life came to learn from Master Wu's various disciplines. His contributions to the understanding and exposure of Chinese culture to the Brazilian people were great and he gained high praise for his work.

On an interesting note in Mainland China another historical moment happens at the Shao Lin Temple. A nineteen-year-old contemporary Chinese martial arts champion by the name of Li Lian-jie (better known as Jet Li) was to begin filming the movie "The Shao Lin Temple". It is interesting to note that Lian-jie's eyewitness account was that there was not much of the Temple left and only three people were there, a monk (actually the Head Abbot), the gatekeeper and a cook. He also noted that not one of them had any martial arts knowledge. This was in 1978.