Dan Hobson
White Belt
I should probably know this: but why do Shaolin Monks wear orange?
Shaolin Monks
- Thread starter Dan Hobson
- Start date
Chris Parker
Grandmaster
Saffron is used as a dye for the robes. It turns them orange. The reason for the usage of saffron is that it was a fairly easily found dye source, suitable for poor monks to use for their robes, which traditionally came from discarded rags, making them uniform in colour. Additionally, the range from yellow to brown are thought to represent the earth (dirt), and not show stains from the ground.
Chris Parker
Grandmaster
Yep, same thing for the same reasons there.
mook jong man
Senior Master
It makes them more visible as a pedestrian in the heavy traffic , so they don't get run over when crossing the road.
WingChunIan
Blue Belt
They were all wearing grey and white when I went to Shaolin last year, orange is so out dated......
WingChunIan
Blue Belt
Ah such pearls of wisdom, I'm sure that the abbot of shaolin xi would be chuffed to know that he's not a proper monk. So they are monks and they live, pray, train (in shaolin martial arts) etc in the shaolin temple but they aren't "real" shaolin monks? lol
For what its worth there were a range of colour robes on display from white, and grey through to yellow, orange and red or maybe they were all just figments of my imagination, I'll have to go and check the video camera to make sure it wasn't just me and the wife experiencing a joint hallucination.
Yes. The halluncination was they were dressed to play a part.
A yet totally controlled by the communist government.
Shaolin is big business.
They have to put in a abbot and other monks with all of the fixings.
lklawson
Grandmaster
I know I'm going to regret asking but...
Why are you an expert in Shaolin and why should anyone trust what you say instead of the evidence of their own eyes? I'm not saying you're not right, mind you, I'm asking for you to give us some more reason to accept your statements beyond the word of a more-or-less anonymous internet poster.
Peace favor your sword,
Kirk
Fair enough...nice post.
Like anything, research goes a long way.
It would be up to the reader/researcher to accept the data;
Myth
When using the terms “I heard”, “Its been rumored”, or any type of belief which had not been proven or in other cases, unproven, is a myth. A simple explanation of a myth is a story told by raconteurs, which becomes tradition, and then written history, that explains or to give credibility to the unknown. Countless myths continue like the story of George Washington and the cherry tree, by Parson Wems. This was proven to never actually happen. But perhaps used to epitomize Washington’s moral character. Such stories are told, recorded or written about many famous people making them heroes or larger than life. Myths are often stories told to entertain, impress, or persuade others without deductive or tangible reason to think otherwise. A myth relies on acceptance or rejection of the person. Simply; “You can lead a horse to water but you can’t make it drink.” Such acceptance or rejection can have a biased, prejudiced, personal conflict, clash of culture, etc. Part of the promulgation of myths, per martial arts, is to blame upon many martial artists themselves who hold dearly onto what they cherish by keeping intrigue, curiosity, and biased attention. Other factors of martial art myths have been cultural tendencies stemming from cultural protocol that nothing derogatory should be said about seniors or the deceased. Also, there is the etiquette of not challenging authority, causing disrespect, or not wanting to offend the interviewer. Furthermore, holding onto a belief or past knowledge per even not having a convincingly answer when a simple; “I’m sorry, I don’t know" would suffice, holding on to self pride. Reputable, audacious scholars or historians and science, can dispel many myths.
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Reflect upon this:
Buddhist monks consider giving up possessions is the way to Nirvana. And that shaving their heads is a sign of doing so. Shaving the head signifies renunciation and detachment from worldly pleasures. From the Buddhist viewpoint, hair represents impurity. Giving up hair is while most people spend lots of time and money on their hair, Buddhist monks and nuns shave their heads. They are no longer concerned with outward beauty, but with developing their spiritual lives. The shaven head is a reminder that the monks and nuns have renounced the home life and are a part of the Sangha.
It would be logical to assume that such disciplines of no desires of possessions are evident. Therefore, Buddhist monks would not have money in the sense to be robbed. Monks would not partake in a fighting method to prevent from being robbed if they had nothing of value.
Having said that, a ex Buddhist nun, once told me it was a issue of hygeine-lice
Buddhist monks consider giving up possessions is the way to Nirvana. And that shaving their heads is a sign of doing so. Shaving the head signifies renunciation and detachment from worldly pleasures. From the Buddhist viewpoint, hair represents impurity. Giving up hair is while most people spend lots of time and money on their hair, Buddhist monks and nuns shave their heads. They are no longer concerned with outward beauty, but with developing their spiritual lives. The shaven head is a reminder that the monks and nuns have renounced the home life and are a part of the Sangha.
It would be logical to assume that such disciplines of no desires of possessions are evident. Therefore, Buddhist monks would not have money in the sense to be robbed. Monks would not partake in a fighting method to prevent from being robbed if they had nothing of value.
Having said that, a ex Buddhist nun, once told me it was a issue of hygeine-lice
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In addition, the monasteries were a haven and sanctuary for rebels of the era. The government thought it to be sacrilegious to openly intrude. It would seem that such fighter monks were the rebels incognito to protect their hosts, ultimately protecting their haven and themselves.
Shaolin Gong Fu (Kung Fu) is not an authenticated martial art system. What people are misled by is that Shaolin was built to study the Chen study of Buddhism. It was built in a remote region for that specific purpose.
Bodhidarma only taught them 3 Natas (translated by some as Katas) to help their health for long hours of meditation. Bodhidharma, has a short, but scant detailed existence and teachings. The oldest of these tomes are now historically preserved in Japan, of all places.
Shaolin was a sanctuary for rebellious fighting barons. Since these people were in there, they had to dress as monks. Note worthy to also protect the temple - their sanctuary.
Because Shaolin was a Buddhist monastery, any monk or teacher of Shaolin would know about Buddhist Teachings such as the number and types of Mandelas, Noble Truths, Sutras, The Three Jewels, other Buddhist schools/practices, Indian (India) practices, etc.
Although Buddhist monks or priests seek charitable donations, they would never receive a monetary compensation to teach a fighting method. The major belief is not to capitalize on a situation that becomes violent if not taught to someone already disciplined in the study of Buddhism. In other words, it is against their principles to commercialize themselves just to teach someone how to fight.
Asian households that have a martial art master, are not so readily or eager to teach it to non-family members. Besides family, only closest friends to the family could be instructed. To them, there can be no monetary compensation for their family “secret” to be exposed. These practitioners are sworn to secrecy for the family art to preserve its authenticity. Thus, in analogy to that of a famous restaurant chef will certainly not reveal his most favorite and famous recipes. If someone else should discover and use them, his recipe would no longer hold its authenticity. (Although the chef has something else to loose.)
Such the case of Shaolin Kung Fu, which a person is taught or subjected to believing that they are being taught. And, at a later time, they will also state and claim to teach Shaolin Kung Fu onto others. The dilemma is that while true: A.) Shaolin did exist. B.) Some monks, per Anti-Government rebels and outlaws, of Shaolin did practice defensive or fighting methods. And for someone to make claim of being a martial art instructor or fighting monk of that monastery is totally having fallacy as to its real function. Senior monks and/or instructors should have knowledge and practice of Buddhist principles and disciplines.
If one states that they teach or study Shaolin Kung Fu, for that matter, then every martial artist practices it also. For the claim is not one to represent an actual martial art, but to point out that the person making the claim, studies a martial art. Also, that the claimant want others to recognize that making such claim to support that their own art is authentic, better, or more intriguing.
A person claiming to teach Shaolin would never award different color of belts/sashes per level of study.
Buddhism has but one desired level of accomplishment. Ranking portrays materialistic properties that a true Buddhist monk (Shaolin) would never consider and implement. Most Mainland Chinese Chuan Fa Masters up in age and skill dismiss the term, along with the “Shaolin Bandwagon” altogether. Quan Fa (Chuan Fa) is the correct Chinese term for old Chinese Martial Arts. Another name given is Chinese Boxing. In fact family Chinese arts are known by the family name followed by the word Chuan (Kuyhn or Kuen). Example: Lee Gar Chuan-Lee Family Fist.
The very nature of its writing or other form of conveyance, the term/name Shaolin Kung Fu being so inaccurate and ignominious, that any serious thought on it could become chagrin. Often it is heard or discovered that someone teaches or studies Shaolin Kung Fu, or Shaolin Style (Martial Arts). Just because a person is Asian or of Asian decent, does not mean they are martial art masters. Nor does it hold true that they all can make such claim. Asian people, like any others could falsify or exaggerate such information for monetary compensation. This is not to boldly state that all Asians are compulsive prevaricators. This is just to point out there exists charlatans by any person regardless of race, age, sex, or other. In addition, because of media sources, non-Asians believe that any Asian could have some type of martial art skill. This is a subconscious and stereotype depiction that had stemmed from many such sources. A good reference is a movie named “They Call Me Bruce”, starring the Asian comedian, Johnny Yune.
It's hard enough to get the history straight for the past half-century, let along thousands of years ago! The only means to pass information was through a raconteur. Oral tradition just doesn't cut it—it takes almost no time at all for things to get garbled beyond recognition.
Shaolin Gong Fu (Kung Fu) is not an authenticated martial art system. What people are misled by is that Shaolin was built to study the Chen study of Buddhism. It was built in a remote region for that specific purpose.
Bodhidarma only taught them 3 Natas (translated by some as Katas) to help their health for long hours of meditation. Bodhidharma, has a short, but scant detailed existence and teachings. The oldest of these tomes are now historically preserved in Japan, of all places.
Shaolin was a sanctuary for rebellious fighting barons. Since these people were in there, they had to dress as monks. Note worthy to also protect the temple - their sanctuary.
Because Shaolin was a Buddhist monastery, any monk or teacher of Shaolin would know about Buddhist Teachings such as the number and types of Mandelas, Noble Truths, Sutras, The Three Jewels, other Buddhist schools/practices, Indian (India) practices, etc.
Although Buddhist monks or priests seek charitable donations, they would never receive a monetary compensation to teach a fighting method. The major belief is not to capitalize on a situation that becomes violent if not taught to someone already disciplined in the study of Buddhism. In other words, it is against their principles to commercialize themselves just to teach someone how to fight.
Asian households that have a martial art master, are not so readily or eager to teach it to non-family members. Besides family, only closest friends to the family could be instructed. To them, there can be no monetary compensation for their family “secret” to be exposed. These practitioners are sworn to secrecy for the family art to preserve its authenticity. Thus, in analogy to that of a famous restaurant chef will certainly not reveal his most favorite and famous recipes. If someone else should discover and use them, his recipe would no longer hold its authenticity. (Although the chef has something else to loose.)
Such the case of Shaolin Kung Fu, which a person is taught or subjected to believing that they are being taught. And, at a later time, they will also state and claim to teach Shaolin Kung Fu onto others. The dilemma is that while true: A.) Shaolin did exist. B.) Some monks, per Anti-Government rebels and outlaws, of Shaolin did practice defensive or fighting methods. And for someone to make claim of being a martial art instructor or fighting monk of that monastery is totally having fallacy as to its real function. Senior monks and/or instructors should have knowledge and practice of Buddhist principles and disciplines.
If one states that they teach or study Shaolin Kung Fu, for that matter, then every martial artist practices it also. For the claim is not one to represent an actual martial art, but to point out that the person making the claim, studies a martial art. Also, that the claimant want others to recognize that making such claim to support that their own art is authentic, better, or more intriguing.
A person claiming to teach Shaolin would never award different color of belts/sashes per level of study.
Buddhism has but one desired level of accomplishment. Ranking portrays materialistic properties that a true Buddhist monk (Shaolin) would never consider and implement. Most Mainland Chinese Chuan Fa Masters up in age and skill dismiss the term, along with the “Shaolin Bandwagon” altogether. Quan Fa (Chuan Fa) is the correct Chinese term for old Chinese Martial Arts. Another name given is Chinese Boxing. In fact family Chinese arts are known by the family name followed by the word Chuan (Kuyhn or Kuen). Example: Lee Gar Chuan-Lee Family Fist.
The very nature of its writing or other form of conveyance, the term/name Shaolin Kung Fu being so inaccurate and ignominious, that any serious thought on it could become chagrin. Often it is heard or discovered that someone teaches or studies Shaolin Kung Fu, or Shaolin Style (Martial Arts). Just because a person is Asian or of Asian decent, does not mean they are martial art masters. Nor does it hold true that they all can make such claim. Asian people, like any others could falsify or exaggerate such information for monetary compensation. This is not to boldly state that all Asians are compulsive prevaricators. This is just to point out there exists charlatans by any person regardless of race, age, sex, or other. In addition, because of media sources, non-Asians believe that any Asian could have some type of martial art skill. This is a subconscious and stereotype depiction that had stemmed from many such sources. A good reference is a movie named “They Call Me Bruce”, starring the Asian comedian, Johnny Yune.
It's hard enough to get the history straight for the past half-century, let along thousands of years ago! The only means to pass information was through a raconteur. Oral tradition just doesn't cut it—it takes almost no time at all for things to get garbled beyond recognition.
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As for myths, it has now been logically discussed that Vsing Tsun/Wing Chun, is more probable of NOT being created by a woman
Benny Meng and Alfredo Delbrocco
(Although writing about Wing Chun, Shaolin information revealed)
The Secret History of Wing Chun: The Truth Revealed – http://home.vtmuseum.org/articles/meng/truthrevealed.php
The truth is out there, just disguised and actively hidden.
All that belongs to human understanding, in this deep ignorance and obscurity, is to be skeptical, or at least cautious; and not to admit of any hypothesis..., which is supported by no appearance of probability.
—from Dialogues concerning Natural Religion, Part XI, by David Hume (1711–1776)
Benny Meng and Alfredo Delbrocco
(Although writing about Wing Chun, Shaolin information revealed)
The Secret History of Wing Chun: The Truth Revealed – http://home.vtmuseum.org/articles/meng/truthrevealed.php
The truth is out there, just disguised and actively hidden.
All that belongs to human understanding, in this deep ignorance and obscurity, is to be skeptical, or at least cautious; and not to admit of any hypothesis..., which is supported by no appearance of probability.
—from Dialogues concerning Natural Religion, Part XI, by David Hume (1711–1776)
[h=5]Stan Henning
[/h]Classical Fighting Arts 12 (#35),
The Imaginary World of Buddhism & East Asian Martial Arts
______________________________
[h=3]Brian Kennedy and Elizabeth Guo[/h]Chinese Martial Arts Training Manuals-A Historical Survey
__________________________________
[h=5]J.D. Brown[/h]In his book, “China-The 50 Most Memorable Trips”, good observation of Shaolin from the perspective of a non-biased, non-martial artist 1999-2000
__________________________________
Tang/Tung Hao;
China Review International: Vol. 6, No. 2, Fall 1999
University of HawaiiÂ’s Press Academia Encounters the Chinese Martial Arts 1999
History of Physical Culture in China (1919)
Epitaph for Wang Zhengnan (ca. 1669),
Travels of Lao TsÂ’an (ca. 1907), Liu
Science and Civilisation in China ,Needham
Stanley E. Henning
Stanley E. Henning is an independent scholar in Honolulu, Hawai‘i; he studied Chinese
martial arts in Taiwan between 1970 and 1972, and has spent nearly 30 years
studying their history.
1. Gu Shi __, ed., Hanshu yiwenzhi jiangshu _______ (Annotated Han history
bibliographies) (Shanghai: Shanghai Guji, 1987), p. 205.
2. Qi Jiguang ___, Jixiao xinshu ____ (New book of effective discipline) (1561; ed.
Ma Mingda _____, Beijing: Renmin Tiyu, 1988), juanshou, p. 17, juan 6, p. 90; Qi Jiguang
___, Lianbing shiji ____ (Actual record of military training) (1571; Zhang Haipeng __
_, Mohai jinhu ____, vol. 23 [Taibei: Wenyou, 1969], juan 4, p. 13949).
3. Gu Shi, Hanshu yiwenzhi, editorÂ’s introduction, p. 1.
4. James R. Ware, trans. and ed., Alchemy, Medicine and Religion in the China of A.D. 320:
The Nei P’ien of Ko Hung (Pao-p’u tzu) (New York: Dover Publications, 1981), pp. 18–19; Wang
Ming __, Baopuzi neipian jiaoshi, _______ (Interpretations of the Baopuzi inner
chapters) (Beijing: Zhonghua, 1985), p. 377: “________&'__*.” Also, see Wang
Saishi ___, “Gudai wushizhong di tou zhi” ________ (Throwing and tossing
among ancient martial activities), Tiyu wenshi ____, no. 5 (1990): 59–61.
5. Herbert A. Giles, “The Home of Jiujitsu,” in Adversaria Sinica (Shanghai: Kelly and
Walsh) 1, no. 5 (1906): 132–138.
6. Joseph Needham, Science and Civilisation in China, vol. 2 (Cambridge: Cambridge University
Press, 1956), p. 145.
7. Ibid., vol. 2, pp. 145–146; vol. 5, pt. 3 (1976), p. 209; vol. 5, pt. 5 (1983), pp. 169–170; vol. 5,
pt. 6 (1994), pp. 28 n. e, 87 n. b.
8. Zhang Jue __, trans. and ed., Wu-Yue Chunqiu quanyi ______ (Complete
translation of the Spring and Autumn Annals of Wu and Yue) (Guiyang: Guizhou Renmin
Chubanshe, 1994), pp. 367–370.
9. Xu Fang __, Du Fu shi jinyi _____ (A modern translation of Du FuÂ’s poems)
(Beijing: Renmin Ribao, 1985), pp. 392–399.
10. Needham, Science and Civilisation in China, vol. 2, pp. 145–146.
11. Michal B. Poliakoff, Combat Sports in the Ancient World: Competition, Violence and Culture
(New Haven: Yale University Press, 1987), pp. 54–63; Rachel S. Robinson, Sources for the
History of Greek Athletics in English Translation (Chicago: Ares Publishers, 1955), pp. 214–216; E.
Norman Gardiner, Athletics of the Ancient World (Oxford: Clarendon Press, 1964), pp. 212–221.
12. Chen Menglei ___, Gujin tushu jicheng ______ (Encyclopedia of ancient and
modern literature), juan 309 (1726; Taibei: Dingwen, 1977), vol. 71, p. 2961.
13. Needham, Science and Civilisation in China, vol. 5, pt. 3, p. 209 n. f.
14. Stanley E. Henning, “Ignorance, Legend and Taijiquan,” Journal of the Chenstyle Taijiquan
Research Association of Hawaii 2, no. 3 (Autumn/Winter 1994): 4–5.
15. Ibid.
16. Needham, Science and Civilisation in China, vol. 5, pt. 5, p. 169.
330 China Review International: Vol. 6, No. 2, Fall 1999
© 1999 by University
of Hawai‘i Press
17. Tiao Luzi ___, Jueli ji ___ (Record of wrestling) (ca. 960; Hu Ting __, Linlang
mishi congshu ______ [1815]).
18. Needham, Science and Civilisation in China, vol. 5, pt. 5, pp. 169–170; Giles, “The Home
of Jiujitsu,” pp. 137–138; Qi Jiguang, Jixiao xinshu, p. 307.
19. Shen Shou __, Taijiquanfa yanjiu ______ (Taijiquan methods research)
(Fuzhou: Fujian Renmin Tiyu, 1984), p. 131: “________&'______*__
__”
20. Imamura Yoshio ____, Nihon taikushi _____ (Japanese physical culture
history) (Tokyo: Fumido Shuppan, 1970), pp. 157–158.
21. Zheng Ruozeng ___, Jiangnan jinglue ____ (Strategic situation in Jiangnan),
juan 8 shang, pp. 3b–4a, in Qinding sikuquanshu ______, vols. 179–181 (ca. 1568; Taibei:
Taiwan Shangwu, 1971); Liu Shuangsong ___, ed., Xinban zengbu tianxia bianyong wenlin
miaojin wanbao quanshu ________&'__*___ (New, revised, easy-to-use . . .
complete book of miscellany), Songlin Anzhengtang Liu Shuangsong Engraved Edition ___
_______ (1612; Harvard-Yenching Library), juan 7, 1a–9b; Zhu mingjia hexuan zengbu
wanbao quanshu ________&'_ (Revised complete book of miscellany: Combined
selections made by famous persons) (1746; Harvard-Yenching Library), juan 13, pp. 4a–9a.
22. Wu Yu __ and Jiang An __, “Chen Yuanyun, Shaolin quanfa, Riben roudao” __
_________&' (Chen Yuanyun, Shaolin boxing, and Japanese jûdô), Wuhun __
(1986): 17–19.
23. Needham, Science and Civilisation in China, vol. 5, pt. 5, p. 170; Zhang Kongzhao __
_, Quanjing quanfa beiyao ______ (Boxing classic: Essential boxing methods), Miaoyuan
congshu ____ (1784; Taibei: Academia Sinica, Fu Sinian Library, 1900).
24. Needham, Science and Civilisation in China, vol. 5, pt. 6, p. 28 n. a.
25. Ibid., p. 87 n. b.
26. Charles Holcombe, “The Daoist Origins of the Chinese Martial Arts,” Journal of Asian
Martial Arts 3, no. 1 (January 1993): 10–25.
27. Lu Gwei-Djen and Joseph Needham, Celestial Lancets: Acupuncture and Moxibustion
(Cambridge: Cambridge University Press, 1980), p. 302 n. c.
28. Ibid., p. 307 n. c.
29. Ibid. Their main sources are
Bruce A. Haines, KarateÂ’s History and Traditions (Rutland, Vermont: Charles E. Tuttle Company, 1968), pp. 305 n. c, 306 n. h, 307 nn. b, d);
Robert W. Smith, Secrets of Shaolin Temple Boxing (Rutland, Vermont: Charles E. Tuttle Company, 1964),p. 305 nn. b, c; and Huang Wen-Shan,
Fundamentals of Tai Chi ChÂ’uan (South Sky BookCompany, 1974), pp. 306 n. a, 307 n.
30. Ibid., p. 305;
Tang Hao __, Shaolin Wudang kao _____ (Shaolin Wudangresearch) (1930; Hong Kong: Unicorn Publishers, 1968).
31. Liu TÂ’ieh-yun (Liu E), The Travels of Lao TsÂ’an, trans. Harold Shadick (reprint,
Westport, Connecticut: Greenwood Press, 1986), pp. 73, 247–248 nn. 3, 4; Li Ying’ang ___,
ed., Guben Shaolin zongfa tushuo ________ (Old volume illustrated explanation of
Shaolin boxing methods) (n.d.; Hong Kong: Unicorn, 1968); Zun Wozhai Zhuren _____
(Master of the Studio of Self-respect), Shaolin quanshu mijue ______ (Secrets of Shaolin
boxing) (1915; 1936; reprint, Taibei: Zhonghua Wushu, 1971), critiques by Tang Hao and Xu
Zhen (1936) appended.
32. Jonathan Kolatch and Jonathan David, Sports, Politics and Ideology in China (New York:
Middle Village, 1972).
33. Ibid., p. xvi; Jiang Shengzhang, ed., Book of Poetry, trans. Xu Yuanchong (Changsha:
Hunan Press, 1995), p. 424: “_________” (Who is that knave on river’s border, Nor
strong nor brave, Root of disorder).
34. Huang zongxi ___, Nanlei wending ____ (NanleiÂ’s definitive works) (Shanghai:
Zhonghua, 1936), qianji 8, pp. 5a–6b; Stanley E. Henning, “Chinese Boxing: The Internal Versus
External Schools in the Light of History and Theory,” Journal of Asian Martial Arts 6, no. 3
(1997): 10–19.
35. Lu and Needham, Celestial Lancets: Acupuncture and Moxibustion, p. 306 n. e.
36. Ibid., p. 306.
37. Zhang Jue, Wu-Yue Chunqiu quanyi; Wu Shu __, Shoubei lu ___ (Record of the
arm) (ca. 1662), fujuan xia, p. 9a, in Zhihai __ (1846), vols. 33–40 (Dadong Shuju, 1935).
38. Anna Seidel, “A Taoist Immortal of the Late Ming Dynasty: Chang San-feng,” in William
T. de Bary and The Conference on Ming Thought, Self and Society in Ming Thought (New
York: Columbia University Press, 1970), p. 505.
39. Ibid., p. 517 n. 6; Henning, “Chinese Boxing,” pp. 10–19.
40. In Susan Naquin and Chun-fang Yu, eds., Pilgrims and Sacred Sites in China (Berkeley:
University of California Press, 1992), see John Lagerwey, “The Pilgrimage to Wu-tang Shan,” pp.
293–332 at p. 303, and Bernard Faure, “Relics and Flesh Bodies,” pp. 150–189.
41. Lu and Needham, Science and Civilisation in China, p. 303, fig. 78.
42. Immanuel C. Y. Hsu, The Rise of Modern China, 5th ed. (New York: Oxford University
Press, 1995), p. 128.
43. Qin Baoqi ___, Fujian, Yunxiao Gaoqi—Tiandihui de faxiangdi ________
_____ (Fujian, Yunxiao, Gaoqi—The Heaven and Earth Society’s place of origin), Qingshi
yanjiu ____ 11, no. 3 (1993): 36–46; Dian H. Murray and Qin Baoqi, The Origins of the
Tiandihui: The Chinese Triads in Legend and History (Stanford: Stanford University Press, 1994).
44. Susan Naquin, Millenarian Rebellion in China (New Haven: Yale University Press,
1976), Shantung Rebellion: The Wang Lun Uprising of 1774 (New Haven: Yale University Press,
1981), and “The Transmission of White Lotus Sectarianism in Late Imperial China,” in David
Johnson, Andrew J. Nathan, and Evelyn S. Rawski, Popular Culture in Late Imperial China
(Berkeley: University of California Press, 1985), pp. 255–291; Joseph W. Esherick, The Origins of
the Boxer Uprising (Berkeley: University of California Press, 1987), p. 357 n. 25.
45. Frederic Wakeman, Jr., Policing Shanghai 1927–1937 (Berkeley: University of California
Press, 1995), p. 334 n. 78; Guojia Tiwei Wushu Yanjiuyuan, ed., ________&'_
(National Physical Culture and Sports Commission Martial Arts Research Institute), Zhongguo
wushu shi _____ (Chinese martial arts history) (Beijing: Renmin Tiyu, 1997), pp. 332–336.
332 China Review International: Vol. 6, No. 2, Fall 1999
46. Douglas Wile, Lost TÂ’ai-chi Classics from the ChÂ’ing Dynasty (Albany: State University of
New York Press, 1996).
47. Stanley E. Henning, review of Lost TÂ’ai Chi Classics of the Late ChÂ’ing Dynasty by Douglas
Wile, China Review International 4, no. 2 (Fall 1997): 572–577.
48. Lu and Needham, Celestial Lancets: Acupuncture and Moxibustion, p. 306 n. e.
a. Qi Jiguang ___, Jixiao xinshu ____ [New book of effective discipline] [ca. 1561;
1805], ji 10, juan 14, 3b; Zhang Haipeng ___, Xuejin taoyuan ____.
b. Liu Shuangsong ___, ed., Xinban zengbu tianxia bianyong wenlin miaojin wanbao
quanshu ________&'__*___ [New, revised easy-to-use . . . complete book
of miscellany], Songlin Anzhengtang Liu Shuangsong Engraved Edition (1612; Harvard-
Yenching Library), juan 7, 8b.
c. Zhang Kongzhao ___, Quanjing quanfa beiyao ______ [Boxing classic: Essential
boxing methods], Miaoyuan congshu ____ [ca. 1784; Taibei: Academia Sinica, Fu
Sinian Library, 1900], juan 1, 1a). This is the earliest extant reference to Shaolin Monastery as
Chinese boxingÂ’s place of origin, an exaggerated and unsubstantiated claim typical of what
might be expected in a preface. However, this does not deny the possibility that some of the material
in this manual may actually have originated in the monastery (the manual was handwritten
by Cao Huandou based on the oral transmission of Zhang Kongzhao, and the material likely
comes from multiple sources over several generations).
notes to the figures
[/h]Classical Fighting Arts 12 (#35),
The Imaginary World of Buddhism & East Asian Martial Arts
______________________________
[h=3]Brian Kennedy and Elizabeth Guo[/h]Chinese Martial Arts Training Manuals-A Historical Survey
__________________________________
[h=5]J.D. Brown[/h]In his book, “China-The 50 Most Memorable Trips”, good observation of Shaolin from the perspective of a non-biased, non-martial artist 1999-2000
__________________________________
Tang/Tung Hao;
China Review International: Vol. 6, No. 2, Fall 1999
University of HawaiiÂ’s Press Academia Encounters the Chinese Martial Arts 1999
History of Physical Culture in China (1919)
Epitaph for Wang Zhengnan (ca. 1669),
Travels of Lao TsÂ’an (ca. 1907), Liu
Science and Civilisation in China ,Needham
Stanley E. Henning
Stanley E. Henning is an independent scholar in Honolulu, Hawai‘i; he studied Chinese
martial arts in Taiwan between 1970 and 1972, and has spent nearly 30 years
studying their history.
1. Gu Shi __, ed., Hanshu yiwenzhi jiangshu _______ (Annotated Han history
bibliographies) (Shanghai: Shanghai Guji, 1987), p. 205.
2. Qi Jiguang ___, Jixiao xinshu ____ (New book of effective discipline) (1561; ed.
Ma Mingda _____, Beijing: Renmin Tiyu, 1988), juanshou, p. 17, juan 6, p. 90; Qi Jiguang
___, Lianbing shiji ____ (Actual record of military training) (1571; Zhang Haipeng __
_, Mohai jinhu ____, vol. 23 [Taibei: Wenyou, 1969], juan 4, p. 13949).
3. Gu Shi, Hanshu yiwenzhi, editorÂ’s introduction, p. 1.
4. James R. Ware, trans. and ed., Alchemy, Medicine and Religion in the China of A.D. 320:
The Nei P’ien of Ko Hung (Pao-p’u tzu) (New York: Dover Publications, 1981), pp. 18–19; Wang
Ming __, Baopuzi neipian jiaoshi, _______ (Interpretations of the Baopuzi inner
chapters) (Beijing: Zhonghua, 1985), p. 377: “________&'__*.” Also, see Wang
Saishi ___, “Gudai wushizhong di tou zhi” ________ (Throwing and tossing
among ancient martial activities), Tiyu wenshi ____, no. 5 (1990): 59–61.
5. Herbert A. Giles, “The Home of Jiujitsu,” in Adversaria Sinica (Shanghai: Kelly and
Walsh) 1, no. 5 (1906): 132–138.
6. Joseph Needham, Science and Civilisation in China, vol. 2 (Cambridge: Cambridge University
Press, 1956), p. 145.
7. Ibid., vol. 2, pp. 145–146; vol. 5, pt. 3 (1976), p. 209; vol. 5, pt. 5 (1983), pp. 169–170; vol. 5,
pt. 6 (1994), pp. 28 n. e, 87 n. b.
8. Zhang Jue __, trans. and ed., Wu-Yue Chunqiu quanyi ______ (Complete
translation of the Spring and Autumn Annals of Wu and Yue) (Guiyang: Guizhou Renmin
Chubanshe, 1994), pp. 367–370.
9. Xu Fang __, Du Fu shi jinyi _____ (A modern translation of Du FuÂ’s poems)
(Beijing: Renmin Ribao, 1985), pp. 392–399.
10. Needham, Science and Civilisation in China, vol. 2, pp. 145–146.
11. Michal B. Poliakoff, Combat Sports in the Ancient World: Competition, Violence and Culture
(New Haven: Yale University Press, 1987), pp. 54–63; Rachel S. Robinson, Sources for the
History of Greek Athletics in English Translation (Chicago: Ares Publishers, 1955), pp. 214–216; E.
Norman Gardiner, Athletics of the Ancient World (Oxford: Clarendon Press, 1964), pp. 212–221.
12. Chen Menglei ___, Gujin tushu jicheng ______ (Encyclopedia of ancient and
modern literature), juan 309 (1726; Taibei: Dingwen, 1977), vol. 71, p. 2961.
13. Needham, Science and Civilisation in China, vol. 5, pt. 3, p. 209 n. f.
14. Stanley E. Henning, “Ignorance, Legend and Taijiquan,” Journal of the Chenstyle Taijiquan
Research Association of Hawaii 2, no. 3 (Autumn/Winter 1994): 4–5.
15. Ibid.
16. Needham, Science and Civilisation in China, vol. 5, pt. 5, p. 169.
330 China Review International: Vol. 6, No. 2, Fall 1999
© 1999 by University
of Hawai‘i Press
17. Tiao Luzi ___, Jueli ji ___ (Record of wrestling) (ca. 960; Hu Ting __, Linlang
mishi congshu ______ [1815]).
18. Needham, Science and Civilisation in China, vol. 5, pt. 5, pp. 169–170; Giles, “The Home
of Jiujitsu,” pp. 137–138; Qi Jiguang, Jixiao xinshu, p. 307.
19. Shen Shou __, Taijiquanfa yanjiu ______ (Taijiquan methods research)
(Fuzhou: Fujian Renmin Tiyu, 1984), p. 131: “________&'______*__
__”
20. Imamura Yoshio ____, Nihon taikushi _____ (Japanese physical culture
history) (Tokyo: Fumido Shuppan, 1970), pp. 157–158.
21. Zheng Ruozeng ___, Jiangnan jinglue ____ (Strategic situation in Jiangnan),
juan 8 shang, pp. 3b–4a, in Qinding sikuquanshu ______, vols. 179–181 (ca. 1568; Taibei:
Taiwan Shangwu, 1971); Liu Shuangsong ___, ed., Xinban zengbu tianxia bianyong wenlin
miaojin wanbao quanshu ________&'__*___ (New, revised, easy-to-use . . .
complete book of miscellany), Songlin Anzhengtang Liu Shuangsong Engraved Edition ___
_______ (1612; Harvard-Yenching Library), juan 7, 1a–9b; Zhu mingjia hexuan zengbu
wanbao quanshu ________&'_ (Revised complete book of miscellany: Combined
selections made by famous persons) (1746; Harvard-Yenching Library), juan 13, pp. 4a–9a.
22. Wu Yu __ and Jiang An __, “Chen Yuanyun, Shaolin quanfa, Riben roudao” __
_________&' (Chen Yuanyun, Shaolin boxing, and Japanese jûdô), Wuhun __
(1986): 17–19.
23. Needham, Science and Civilisation in China, vol. 5, pt. 5, p. 170; Zhang Kongzhao __
_, Quanjing quanfa beiyao ______ (Boxing classic: Essential boxing methods), Miaoyuan
congshu ____ (1784; Taibei: Academia Sinica, Fu Sinian Library, 1900).
24. Needham, Science and Civilisation in China, vol. 5, pt. 6, p. 28 n. a.
25. Ibid., p. 87 n. b.
26. Charles Holcombe, “The Daoist Origins of the Chinese Martial Arts,” Journal of Asian
Martial Arts 3, no. 1 (January 1993): 10–25.
27. Lu Gwei-Djen and Joseph Needham, Celestial Lancets: Acupuncture and Moxibustion
(Cambridge: Cambridge University Press, 1980), p. 302 n. c.
28. Ibid., p. 307 n. c.
29. Ibid. Their main sources are
Bruce A. Haines, KarateÂ’s History and Traditions (Rutland, Vermont: Charles E. Tuttle Company, 1968), pp. 305 n. c, 306 n. h, 307 nn. b, d);
Robert W. Smith, Secrets of Shaolin Temple Boxing (Rutland, Vermont: Charles E. Tuttle Company, 1964),p. 305 nn. b, c; and Huang Wen-Shan,
Fundamentals of Tai Chi ChÂ’uan (South Sky BookCompany, 1974), pp. 306 n. a, 307 n.
30. Ibid., p. 305;
Tang Hao __, Shaolin Wudang kao _____ (Shaolin Wudangresearch) (1930; Hong Kong: Unicorn Publishers, 1968).
31. Liu TÂ’ieh-yun (Liu E), The Travels of Lao TsÂ’an, trans. Harold Shadick (reprint,
Westport, Connecticut: Greenwood Press, 1986), pp. 73, 247–248 nn. 3, 4; Li Ying’ang ___,
ed., Guben Shaolin zongfa tushuo ________ (Old volume illustrated explanation of
Shaolin boxing methods) (n.d.; Hong Kong: Unicorn, 1968); Zun Wozhai Zhuren _____
(Master of the Studio of Self-respect), Shaolin quanshu mijue ______ (Secrets of Shaolin
boxing) (1915; 1936; reprint, Taibei: Zhonghua Wushu, 1971), critiques by Tang Hao and Xu
Zhen (1936) appended.
32. Jonathan Kolatch and Jonathan David, Sports, Politics and Ideology in China (New York:
Middle Village, 1972).
33. Ibid., p. xvi; Jiang Shengzhang, ed., Book of Poetry, trans. Xu Yuanchong (Changsha:
Hunan Press, 1995), p. 424: “_________” (Who is that knave on river’s border, Nor
strong nor brave, Root of disorder).
34. Huang zongxi ___, Nanlei wending ____ (NanleiÂ’s definitive works) (Shanghai:
Zhonghua, 1936), qianji 8, pp. 5a–6b; Stanley E. Henning, “Chinese Boxing: The Internal Versus
External Schools in the Light of History and Theory,” Journal of Asian Martial Arts 6, no. 3
(1997): 10–19.
35. Lu and Needham, Celestial Lancets: Acupuncture and Moxibustion, p. 306 n. e.
36. Ibid., p. 306.
37. Zhang Jue, Wu-Yue Chunqiu quanyi; Wu Shu __, Shoubei lu ___ (Record of the
arm) (ca. 1662), fujuan xia, p. 9a, in Zhihai __ (1846), vols. 33–40 (Dadong Shuju, 1935).
38. Anna Seidel, “A Taoist Immortal of the Late Ming Dynasty: Chang San-feng,” in William
T. de Bary and The Conference on Ming Thought, Self and Society in Ming Thought (New
York: Columbia University Press, 1970), p. 505.
39. Ibid., p. 517 n. 6; Henning, “Chinese Boxing,” pp. 10–19.
40. In Susan Naquin and Chun-fang Yu, eds., Pilgrims and Sacred Sites in China (Berkeley:
University of California Press, 1992), see John Lagerwey, “The Pilgrimage to Wu-tang Shan,” pp.
293–332 at p. 303, and Bernard Faure, “Relics and Flesh Bodies,” pp. 150–189.
41. Lu and Needham, Science and Civilisation in China, p. 303, fig. 78.
42. Immanuel C. Y. Hsu, The Rise of Modern China, 5th ed. (New York: Oxford University
Press, 1995), p. 128.
43. Qin Baoqi ___, Fujian, Yunxiao Gaoqi—Tiandihui de faxiangdi ________
_____ (Fujian, Yunxiao, Gaoqi—The Heaven and Earth Society’s place of origin), Qingshi
yanjiu ____ 11, no. 3 (1993): 36–46; Dian H. Murray and Qin Baoqi, The Origins of the
Tiandihui: The Chinese Triads in Legend and History (Stanford: Stanford University Press, 1994).
44. Susan Naquin, Millenarian Rebellion in China (New Haven: Yale University Press,
1976), Shantung Rebellion: The Wang Lun Uprising of 1774 (New Haven: Yale University Press,
1981), and “The Transmission of White Lotus Sectarianism in Late Imperial China,” in David
Johnson, Andrew J. Nathan, and Evelyn S. Rawski, Popular Culture in Late Imperial China
(Berkeley: University of California Press, 1985), pp. 255–291; Joseph W. Esherick, The Origins of
the Boxer Uprising (Berkeley: University of California Press, 1987), p. 357 n. 25.
45. Frederic Wakeman, Jr., Policing Shanghai 1927–1937 (Berkeley: University of California
Press, 1995), p. 334 n. 78; Guojia Tiwei Wushu Yanjiuyuan, ed., ________&'_
(National Physical Culture and Sports Commission Martial Arts Research Institute), Zhongguo
wushu shi _____ (Chinese martial arts history) (Beijing: Renmin Tiyu, 1997), pp. 332–336.
332 China Review International: Vol. 6, No. 2, Fall 1999
46. Douglas Wile, Lost TÂ’ai-chi Classics from the ChÂ’ing Dynasty (Albany: State University of
New York Press, 1996).
47. Stanley E. Henning, review of Lost TÂ’ai Chi Classics of the Late ChÂ’ing Dynasty by Douglas
Wile, China Review International 4, no. 2 (Fall 1997): 572–577.
48. Lu and Needham, Celestial Lancets: Acupuncture and Moxibustion, p. 306 n. e.
a. Qi Jiguang ___, Jixiao xinshu ____ [New book of effective discipline] [ca. 1561;
1805], ji 10, juan 14, 3b; Zhang Haipeng ___, Xuejin taoyuan ____.
b. Liu Shuangsong ___, ed., Xinban zengbu tianxia bianyong wenlin miaojin wanbao
quanshu ________&'__*___ [New, revised easy-to-use . . . complete book
of miscellany], Songlin Anzhengtang Liu Shuangsong Engraved Edition (1612; Harvard-
Yenching Library), juan 7, 8b.
c. Zhang Kongzhao ___, Quanjing quanfa beiyao ______ [Boxing classic: Essential
boxing methods], Miaoyuan congshu ____ [ca. 1784; Taibei: Academia Sinica, Fu
Sinian Library, 1900], juan 1, 1a). This is the earliest extant reference to Shaolin Monastery as
Chinese boxingÂ’s place of origin, an exaggerated and unsubstantiated claim typical of what
might be expected in a preface. However, this does not deny the possibility that some of the material
in this manual may actually have originated in the monastery (the manual was handwritten
by Cao Huandou based on the oral transmission of Zhang Kongzhao, and the material likely
comes from multiple sources over several generations).
notes to the figures
Shaolin Temple Scriptures(Vol 1, pg 8):
The fighting techniques were not originated during the era of the Six dynasties. There were some grand masters in the era of the Chou and Chin dynasties [1122BCE-206BCE, for those of you not up on the history of Chinese Dynasties] but they were more proficient in the fencing techniques rather than the barehanded fighting techniques.
Since the Era of the Han, Jin, Sue, and Tan dynasty the martial arts were more popular. It was told in the story of the travelling swordsman of Tai Si Gong, ad the story of the Occultist of Han book. Some masters were famous for their sword techniques.
.....[skipping it a bit because I'm tired]
The fighting techniques were not originated during the era of the Six dynasties. There were some grand masters in the era of the Chou and Chin dynasties [1122BCE-206BCE, for those of you not up on the history of Chinese Dynasties] but they were more proficient in the fencing techniques rather than the barehanded fighting techniques.
Since the Era of the Han, Jin, Sue, and Tan dynasty the martial arts were more popular. It was told in the story of the travelling swordsman of Tai Si Gong, ad the story of the Occultist of Han book. Some masters were famous for their sword techniques.
.....[skipping it a bit because I'm tired]
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The fighting techniques have been developed sophistically even in the year of the Song Yuen Dynasty. And so Da Mo, who introduced the original techniques of the Shaolin, can not be credited as the patriarch of the martial arts. Also at the time most of the famous masters were regular people. Monks were never heard of as to having good fighting techniques.
So, in short, the Shaolin don't even claim such nonsense. It seems to me that the claims usually come from people who do Shaolin or "Shaolin" forms, who have no real connection to the Shaolin temple, grasping vainly for credibilty.
Academia Encounters the Chinese Martial Arts
Bodhistava Warriors, Dukes
http://home.vtmuseum.org/articles/meng/truthrevealed.php
http://www.alljujitsu.com/kungfu.html
http://www.martialtalk.com/forum/showthread.php?t=72925
http://www.martialartsplanet.com/forums/showthread.php?t=77769&page=3
Shaolin-Part 1 - SpiritualMinds.com
Shaolin-Part 2 - SpiritualMinds.com
Shaolin Kung Fu: The Truth about Kung Fu History
Ignorance, Legend and Taijiquan
http://www.spiritualminds.com/articles.asp?articleid=1886
http://www.spiritualminds.com/articles.asp?articleid=1833
http://www.e-budo.com/forum/showthread.php?t=5090
http://seinenkai.com/articles/henning/mythsofshaolin.pdf
http://10.202.6.30/pub/block.mp?sess...3/06/09/51.asp
http://10.202.6.30/pub/block.mp?sess...09/51.asp?t=dp
Commentary, October 17, 2003 &— Falun Gong on PBS, Yellow Bamboo Analysis, Treasure Scope Challenge, Quackery In Med School, Scientific American Questions Encyclopedia Britannica, Vortex Relief, and SkepDic Is Out...
Independent Lens . SHAOLIN ULYSSES: Kungfu Monks in America . Talkback | PBS
realbeer.com.au
Shaolin Temple Perspective - russbo Forum / Library
Dept. of Celebration: Drunk Monk : The New Yorker
http://www.exn.ca/Stories/2003/06/09/51.asp
http://10.202.6.30/pub/block.mp?sess...2&IssueNum=113
http://10.202.6.30/pub/block.mp?sess...bcpblog/?p=521
Shaolin Spear Monk [Archive] - JREF Forum
Beijingwushuteam.com: Shaolin Tour
Deng Feng Village, China
(Where tourist put $200 in book to learn)
Shaolin Abbot Fights Back Against Critics
History @ Shaolin.com
Shaolin Monk Suicide Shocks New York Chinese Community - NAM
Martial Arts Supply, Samurai Swords, Nunchakus, Escrima Sticks & Karate Equipment
(Robes for sale-where anyone can purchased, shave their heads, and mislead people)
So, in short, the Shaolin don't even claim such nonsense. It seems to me that the claims usually come from people who do Shaolin or "Shaolin" forms, who have no real connection to the Shaolin temple, grasping vainly for credibilty.
Academia Encounters the Chinese Martial Arts
Bodhistava Warriors, Dukes
http://home.vtmuseum.org/articles/meng/truthrevealed.php
http://www.alljujitsu.com/kungfu.html
http://www.martialtalk.com/forum/showthread.php?t=72925
http://www.martialartsplanet.com/forums/showthread.php?t=77769&page=3
Shaolin-Part 1 - SpiritualMinds.com
Shaolin-Part 2 - SpiritualMinds.com
Shaolin Kung Fu: The Truth about Kung Fu History
Ignorance, Legend and Taijiquan
http://www.spiritualminds.com/articles.asp?articleid=1886
http://www.spiritualminds.com/articles.asp?articleid=1833
http://www.e-budo.com/forum/showthread.php?t=5090
http://seinenkai.com/articles/henning/mythsofshaolin.pdf
http://10.202.6.30/pub/block.mp?sess...3/06/09/51.asp
http://10.202.6.30/pub/block.mp?sess...09/51.asp?t=dp
Commentary, October 17, 2003 &— Falun Gong on PBS, Yellow Bamboo Analysis, Treasure Scope Challenge, Quackery In Med School, Scientific American Questions Encyclopedia Britannica, Vortex Relief, and SkepDic Is Out...
Independent Lens . SHAOLIN ULYSSES: Kungfu Monks in America . Talkback | PBS
realbeer.com.au
Shaolin Temple Perspective - russbo Forum / Library
Dept. of Celebration: Drunk Monk : The New Yorker
http://www.exn.ca/Stories/2003/06/09/51.asp
http://10.202.6.30/pub/block.mp?sess...2&IssueNum=113
http://10.202.6.30/pub/block.mp?sess...bcpblog/?p=521
Shaolin Spear Monk [Archive] - JREF Forum
Beijingwushuteam.com: Shaolin Tour
Deng Feng Village, China
(Where tourist put $200 in book to learn)
Shaolin Abbot Fights Back Against Critics
History @ Shaolin.com
Shaolin Monk Suicide Shocks New York Chinese Community - NAM
Martial Arts Supply, Samurai Swords, Nunchakus, Escrima Sticks & Karate Equipment
(Robes for sale-where anyone can purchased, shave their heads, and mislead people)
Gentle Fist
Master Black Belt
Is there any reason that could not have all went in one post?
Myths are often created to simplify something or to disguise the true nature of the subject to make it more palatable to the mind. Consequently, sometimes people want to believe the myths despite scientific or historical evidence to the contrary. A fiction can be more comforting than the truth; a fairytale easier to grasp than a treatise
The thing is, I really believe people would rather subscribe to all this phony-heroic legendary nonsense than try to critically examine what relatively few reliable facts we have about the TMAs, ancient or recent. It's not just that everyone loves a good story, it's that a lot of people would prefer a good story to a historically well-supported account of the facts. (Although some facts can be "stretched")
And the old saying;
"You can lead a horse to water...."
I am not one to quote movies, however, Trinity from the Matrix said it best;” The answer is out there, Neo, and it's looking for you, and it will find you if you want it to.
I conjecture that many haven’t taken the "red pill" as of yet.
The thing is, I really believe people would rather subscribe to all this phony-heroic legendary nonsense than try to critically examine what relatively few reliable facts we have about the TMAs, ancient or recent. It's not just that everyone loves a good story, it's that a lot of people would prefer a good story to a historically well-supported account of the facts. (Although some facts can be "stretched")
And the old saying;
"You can lead a horse to water...."
I am not one to quote movies, however, Trinity from the Matrix said it best;” The answer is out there, Neo, and it's looking for you, and it will find you if you want it to.
I conjecture that many haven’t taken the "red pill" as of yet.
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