Chinese Origins
The form of empty-handed fighting, which we know as karate, is generally traced to the
exercises which were developed at the famous Shaolin Monastery in the Hunan district of China, the
monastery which is also the traditional birthplace of Zen Buddhism. According to tradition, both Zen
Buddhism and the I-Chin exercises of the Shaolin Monastery were introduced by an Indian Buddhist
monk called Taishi Daruma (Japanese), Bodhidharma (Hindi), or Tamo (Chinese).
Taishi Daruma is a legendary figure. Some scholars believe he is actually the personification of a
number of persons. Most, however, agree that he was a single, historical figure who was born in
Southern India in the latter years of the 5th century, A.D. He was the third son of a noble of the
Kshatriya (warrior caste) and bore the title of “prince.” However, Taishi Daruma forsook the privileges
of nobility and became a Buddhist monk.
In the adolescent years of the 6th century (530 A.D.), the then middle-aged Taishi Daruma left
India and crossed the Himalayan Mountains on foot to China – an extremely arduous journey even now.
His purpose was to correct what he believed were incorrect tenets of Buddhism which had been taught
to China by missionaries who had preceded him. Orthodox Indian Buddhism held that man could attain
enlightenment, the perfect balance of mind, body, and spirit, during life. But, the teaching in China was
that enlightenment was attained only after death. Chinese Buddhists were urged to devote themselves
to the forms of Buddhism – the construction of the temples, the education of monks, and the support of
missionary teachers – rather to their own self-perfection.
Taishi Daruma was initially welcomed by Emperor Wu of the Li’ang Dynasty (502 A.D. – 557
A.D.). Wu is reputed to have been a pious but worldly monarch who generously supported the forms of
Buddhism but avoided the self-sacrifice which the attainment of enlightenment demanded. Taishi
Daruma was uncompromising in his teaching and, ultimately, Wu expelled him from the kingdom.
Banished, Taishi Daruma traveled north with a band of disciples and took up residence at the Shaolin
Monastery.
The exercises practiced at Shaolin Monastery served an integrated callisthenic and spiritual
purpose. The rigors of the meditation demanded by Taishi Daruma, which were apparently based upon
Indian yoga, were physically as well as spiritually demanding. He had his disciples practice the I-Chin
exercises in order that they might develop their bodies to withstand these physical demands and, thus,
allow undistracted meditation. Also, in the philosophy espoused by Taishi Daruma, man was perceived
as subject to three conflicts – those of mind, body, and breath. The independent, undisciplined, and
uncoordinated functions of these three elemental aspects of a person’s being prevented the attainment
of enlightenment. The coordination of these elements, through I-Chin exercises, was a necessary part of
the way or path to enlightenment.
From these exercises there developed an empty-handed fighting method which became known
as Shaolin szu kempo (Shorinji kempo in Japanese), the boxing art of Shaolin. Ancient and medieval
China was un-policed and undisciplined, and highway robbers freely plied their trade upon those who
would venture out of city or temple walls without heavily armed escort. The monks of Shaolin, who
would travel unarmed to other monasteries and on teaching missions, became renowned for their
ability to defend themselves and their companions from roving bands of robbers.
Most scholars believe that while the exercises of Shaolin were primarily spiritual in purpose,
they were martial in nature. First of all, their founder, Taishi Daruma was a prince of the warrior caster
of India and was, presumably, trained in the Indian martial arts from early boyhood. Secondly, the IChin exercises appear to have been based upon an Indian book on martial arts with which Taishi Daruma
was undoubtedly familiar. Finally, the remarkable success with which Shaolin szu kempo is credited
preempts the notion that the exercises were purely calisthenics.
At the same time it is agreed that the art of Shaolin was essentially nonaggressive. Certainly,
the character of Taishi Daruma and of his Zen teachings is entirely inconsistent with offensive behavior.
Also, the principle purpose of the I-Chin exercises was the attainment of enlightened self-perfection;
fighting ability was a by-product. Finally, the Shaolin fighting techniques were primarily defensive in
nature.
Modern karate, properly taught, continues this ancient tradition. The practice of karate has as
its primary purpose self-improvement, and its intended use is essentially defensive. Indeed, reputable
instructors insist that students pledge to use karate “only in defense of myself, my family, and my
country.”
Development of Empty-Handed Fighting in China
For some centuries, Shaolin szu kempo was practiced only by the monks of the temple.
Although the art may have been observed by others when it was employed for self-defense, the I-Chin
exercises were guarded and the fighting techniques were taught in secret.
Shaolin kempo “went public” after the decline of the monastery and the dispersal of its monks.
It is believed that these monks, now more regularly exposed to the sufferings of the people at the hands
of bandits and renegade warriors, taught the I-Chin exercises and the Shaolin szu kempo to the people
in order that they might have a means of protecting themselves. In turn, masters of the art grew up
among the people. These masters developed their own styles which incorporated traditional Chinese
fighting techniques with those of the Shaolin szu kempo.
Not only was the pristine art of Shaolin diluted by this public accommodation, but also its
philosophical aspect was subverted by the principal emphasis which was placed upon fighting
techniques. By the time of the Ming Dynasty (1368 – 1644), fighting ability was no longer a by-product
of the art. Rather, fighting ability was the art.
During the Ch’ing Dynasty of the Manchus (1644 – 1911), the practice of kempo fell into official
disrepute. It became closely associated with the revolutionary secret societies. In the later years of the
Ch’ing Dynasty, the borders of China were forcibly opened by Western trading nations. Resistance
movements aggressively introduced the Western “imperialists” to Chinese kempo. The resistance
culminated in the famous Boxer Rebellion, in which the “boxers” were ultimately put down by superior
firearms. In 1900, the Manchu government banned kempo throughout all of China.
The Chinese martial art which we now know generically as ch’uan fa (also kung fu) is not a
unique form of empty-handed fighting. It is a hybrid of the techniques developed in the Shaolin
Monastery and of traditional Chinese techniques which some scholars have traced back as far as 2000
B.C. Moreover, over the centuries, numerous styles of ch’uan fa developed. While there are two
principle divisions – Northern and Southern styles – many variations grew up in different districts and
under different masters. However, all are believed to incorporate the art if not the way of the I-Chin
exercises and the Shaolin fighting techniques.
First Green Tip
Kihon: (Basics)
Tegatana uke
Tsuru Dachi
Oi Tsuki
Write a translation for
each performance skill.
Performance:
Waza
Gokui Waza 1 - 5
Animal Forms
Improved performance of
all 3 levels of Animal
Forms
Collar Grab 2
Front Bear Hug Under
Arms
2 minutes
Grab Defenses
Kime Dachi Kumite
Ukemi Waza
Kata
Improved performance of
all break falls
Anaku
Knowledge
Who is Taishi Daruma?
What are two other names for Taishi
Daruma?
What two things did he introduce?
When and where was Taishi Daruma
born?
What caste was he born into and what
title did he bare?
What did Taishi Daruma do with the
privileges of nobility?
What did Taishi Daruma do in 530 A.D.?
What was his purpose for doing this?
What was the belief and the teachings
that Taishi Daruma did not agree with?
What were his beliefs and teachings?
Why did Emperor Wu of the Li’ang
Dynasty ban Taishi Daruma from the
kingdom?
Where did Taishi Daruma and his
followers go after he was expelled?
What did Taishi Daruma introduce to
his disciples?
What was the purpose of these
exercises?
According to Taishi Daruma’s
philosophy, what are the conflicts that
subject man?
What did these three conflicts prevent
man from attaining when allowed to
function on the undisciplined man?
Why do most scholars believe that the
exercises taught at the Shaolin
Monastery were martial in nature?
1.
2.
3.
What was a by-product of the I-Chin
exercises?
When properly taught, what is the
primary purpose for modern karate?
When is it appropriate to use karate
training?
Why did the monks teach the I-Chin
exercises to the people?
What happened to the philosophical
aspect of the Shaolin art?
What happened in the Boxer Rebellion?
What did the Manchu government do
in 1900?
What is ch’uan fa?
Although there are many variations of
ch’uan fa, where did they all derive
from?
Vocabulary
tegatana uke
oi tsuki
tsuru dachi
nagami ashi geri or haku geri
bushi
kokoro
budo
bushido
minide
shiai
te uke
soto
uchi
seito
ryu