Barefoot Zen: The Shaolin Roots of Kung Fu and Karate

Preface

During a period of twenty-five years, I have met many Kung Fu and Karate practitioners who felt, intuitively, that there must be, within these arts, something else; some way to progress beyond physical and technical ability alone. I shared with them, and many others, a belief that there is more to these mysterious and elegant arts than the downing of an attacker in a self-defense situation. This belief encouraged and sustained me in my own search for meaning in the martial arts. Far from being the published account of subjective experiences, however, this book presents groundbreaking material.

Kung Fu and Karate, arts both known for their dynamic and flamboyant displays, originated with non-confrontational Chinese Buddhist monastic practices, practices such as pushing hands—the passing of force between two people who keep their arms in contact yielding-to and neutralizing force. Its methods involve a whole range of techniques, including pushing and pulling, and civilized and nonbrutal methods of escaping from arm or wrist restraints.

The purpose of the pushes, pulls, and restraints, and their counters, is to physically illustrate Buddhist notions of harmony and nonviolence. As practitioners developed skill in testing each other’s physical and psychological balance, a way of harmony grew. This physical Buddhism was a logical development of the Zen wordless gesture. As we will see later, Zen wordless gesture is a profound and practical way of teaching certain skills or abilities that avoids the limitations of words and the pitfalls of intellectualism. The application of these (physical) skills was governed by an Eastern code of chivalry, replete with courtesies and ritual behavior unrelated to the harsh realities and uncertainties of actual conflict. The evidence is within.

The empty-hand art.

In this book, you will discover that the traditional movements of both Kung Fu and Karate record these practices. The whole is inexorably linked with Chan/Zen Buddhism and the pursuit of wisdom, peace, and enlightenment, values and possibilities that far exceed the limitations of sport or pseudo-self-defense.

My commitment to the art did not begin with an interest in Zen or spirituality. I simply wanted to be able to apply the movements found in traditional forms that actually looked more like ritual dances to me!

Initially, like many others, I sought application in combat. This presented several problems. Real fighting is brutal and does not require the use of a vast array of refined and enigmatic movements—fifty-plus Karate kata from which to choose before we even consider Kung Fu! Furthermore, I became aware that I could only attempt to use the full range of skills offered in these forms if 1 had a training partner who knew what I was doing and could meet my requirements (stand in the right positions, attack a certain way, etc.). The degree of cooperation (choreography) required to work things out was always considerable and seemed a far cry from real fighting. The final and most irritating problem was in learning how to apply all the traditional movements spontaneously and continuously. They seemed to be applied only as choreographed pieces. I think that, like many other practitioners, I just hoped I would be able to connect it all together—to come up with the right response at the right time, should it be necessary.

The only time the actions were linked in any continuous way was during free sparring. During free sparring, however, the scope of technique was always limited (despite varying styles) and the techniques employed bore little relationship to the movements in the traditional forms. It was like observing at least two different systems being practiced within the same style. This has led to a serious neglect of the meaning and value of traditional forms. Currently they are used primarily for showy displays or merely to pass grading examinations. Although traditionalists still maintain that these forms play a pivotal role in the various styles, some teachers are changing them beyond recognition, while others are abandoning them completely, throwing the baby out with the bath water, so to speak.

I persisted with the traditional methods and continued in dedicated practice, deciding along the way to commit myself to understanding the forms. Later, it occurred to me that, if I were to succeed, I would have to learn to think like the people who created them; so, I set out to discover what kind of people they were.

Initially, I thought I was seeking warriors of old. It came as quite a shock to me, therefore, to discover that the art originated with Buddhist monks and nuns! Consequently, I spent seven years learning about Buddhism from the monks and nuns of a contemporary monastery.

It wasn’t my intention to fit Kung Fu into a Buddhist or religious mold. Like others, I wanted to be able to interpret the forms in my own way. Moreover, the Buddhist teachings seemed to be restrictive and divorced from the realities of modern urban life, not to mention those of self-defense. Through my studies and practice, however, it became apparent to me that the legendary courage of the Shaolin (Chan/Zen) order was not developed by fighting with enemies, but by not fighting! Their bravery lay in embracing the path to peace and all the challenges and difficulties that this entails. Indeed, it seems the Shaolin teaching was designed to free us from fear, the only true enemy.

Throughout this book, I hope to indicate the possible benefits for those prepared to follow in the footsteps of the great Shaolin masters. It is my hope that this book will contribute to a renaissance of their way, for, in reality, this is their story.

At the outset, I must state that this is not an academic work, but a book written from the heart. The research for it was carried out as objectively as possible. I believe the book makes a strong case for an incomplete or broken transmission of the traditions behind the key and antique Karate and Kung Fu forms. If there is any fault therein, it is mine, and may be the result of attempting to present a subject that was (for traditional reasons) never written down. Having made that plain, let us begin.

Introduction

Most books about Kung Fu or Karate deal with their techniques and history. Few examine the underlying purpose of these arts, or approach them as tools for spiritual (as opposed to physical) development. There are countless styles of Kung Fu and Karate, yet I think I can say, without fear of contradiction, that most Oriental styles trace their origins, however distant, back to the Shaolin Temple (Cantonese, Siu Lam or Siu Lum), considered by most to be the birthplace of Chan (Zen) Buddhism and the empty-hand art. Jou Tsung Hwa, a prominent writer and teacher of T’ai Chi Ch’uan (Chinese, grand ultimate fist) informs us that, All the styles, names and clans of Chinese martial arts are generated from Shaolin Chuan, the prototypical Chinese martial art.¹

The eminent Okinawan Karate teacher, Horoku Ishikawa (born July 1922), trained hard in Karate under the famous Shinpan Shiroma. Ishikawa spent five years living in Taiwan, where he had ample opportunity to study Fujianese (Fukienese) White Crane boxing. He is reported to have stated, All Okinawan Karate is derived from Fujian Shaolin boxing. (Fujian is a southern Chinese province said to have inherited the Shaolin tradition.) The Buddhist origins of the art cannot easily be refuted (see chapter 6), and the art is inexorably bound up with traditional healing. This connection even extended to pre-war Japan, where the teaching of certain arts required a bone-setters license (as was held by Hironori Otsuka, the founder of Wado-ryu, one of the first Japanese Karate styles). This license was not required for first-aid skills, but was simply a matter of associating certain arts with, and classifying them as, healing.

The art was developed at Shaolin. From there, it subsequently spread. Any serious study of the art, therefore, must look to the temple to understand the philosophy, beliefs, and ideals that shaped it, since Buddhism was the cultural and moral foundation upon which it was constructed.

While the need to practice and perfect the physical aspects of the various arts must be recognized, it is also apparent (through both the nature and history of the Oriental empty-hand art) that physical proficiency is only one aspect of their study. Although this may be obvious to most readers, there are several specific questions I would like to address in this book—questions like What is the fundamental philosophy that permeates most Oriental styles? and What relevance does this philosophy have, not only for the arts, but for our lives?

Barefoot Zen is presented in three parts. Key concepts are given intentional emphasis and sometimes repeated. Broadly speaking, the book sets out to accomplish two things: to provide information and instruction, currently unavailable, on how and why members of the Shaolin order devised the prototypical empty-hand art; and to de-bunk the impractical and misleading theories attached to the study and practice of traditional Karate kata, replacing them with clear and unambiguous applications.

Part One addresses some popular misconceptions. It challenges many interrelated misconceptions concerning Karate’s origins, purpose, and classification, and comments on the effect of cultural presentation and the dangers of teacher attachment.

Part Two contains a brief summary of the spiritual disciplines that contributed to the creation of the Chinese martial arts. It seeks to clarify the thought processes that contributed to the construction of the empty-hand art. It includes a full explanation of Sanchin, the primary form or kata for both Kung Fu and Karate, as well as vital research material on the complete and restored solo form Naifuanchin, better known to modern practitioners as Naihanchi or Tekki. This kata was the foundation of the original Shuri-te Karate (Shuri-city Karate), later known as Shorin-ryu Karate (Shaolin-family Karate), from which much popular Karate is derived. Later, we will see that this type of Karate was actually founded on kata illustrating techniques intended for grappling!

Part Three acts as a summary, reinforcing the views expressed in the first two Parts. It also contains a short work of fiction dealing with the historical period that saw the destruction of the Shaolin Temple and the formation of many of the world’s Kung Fu styles.

Throughout this book, I have tried to use familiar terms (Kung Fu, Karate, Zen) wherever possible for ease of recognition. I have tried to avoid the use of jargon. Inevitably the inclusion of some was necessary. Kung Fu, for example, is a slang (Cantonese Chinese) expression that can be translated as hard work. It has, however, become a common term used to designate empty-hand arts of Chinese origin.

In Japan, there are many fine indigenous martial arts, but Karate, mainly a cultural import, has been a way of life for many Japanese people since its introduction by the Okinawans in 1922. Karate is in fact a modern term that is useful here. It means, literally, empty hands (Japanese, Okinawan). I will use both these names, replacing them where necessary with the term empty-hand art. This term I use to describe the Zen Shaolin prototype and distinguish it from modern Kung Fu and Karate styles and weapon systems. I will also use Zen in preference to the less well-known term Chan, although both mean the same thing.²

When I refer to the solo sequences of choreographed movements practiced in Kung Fu, I will generally use the word form, instead of the less well-known quan, kuen, or hsing. Karate forms will be referred to as kata. The terms key and antique, in reference to forms or kata, will be used independently, but occasionally in combination. A key kata will always be an antique kata, but an antique kata will not always be a key kata. I also use the term partner in preference to opponent. If you can understand why, you will have already entered into the spirit of the essential Zen philosophy underlying the empty-hand art—a philosophy that aims at the liberation of all sentient beings from suffering.

¹ Jou Tsung Hwa, The Tao of Tai-Chi Chuan (Boston: Tuttle, 1981), p. 5.

² Zen is the Japanese translation of the Chinese word Chan, which in turn is the Chinese translation of the Indian word Dyhana, Jnana or Janna, which refers to meditation. So the Zen school is the meditation school, which traditionally began with its founder and first patriarch Bodhi-Dharma (Daruma in Japanese) who allegedly left India and crossed into China in approximately 528 A.D., eventually to take up residence in the Shaolin Temple (Japanese, Shorin-Ji).

The reader may question the use of the Japanese term Zen when it appears alongside the Chinese name Shaolin. The purist may prefer the use of Chan with Shaolin, and Zen with Karate. However, I mix them for convenience and to indicate the connections between Kung Fu, Karate and Chan/Zen.

PART ONE

The Roots of Kung Fu and Karate

1

Kung Fu and Karate: Modern Progeny of an Ancient Art

Only by following the path of non-violence can defeat be avoided.

Kung Fu and Karate are widely popular in the West. Combined, their practitioners would make up a nation-state of several million people! Moreover, despite the decline of traditional martial arts in China and their replacement with Wu-Shu (a type of theatrical martial gymnastics), there are millions of Chinese people actively engaged in related arts today.

Unfortunately, because these arts have been classified and promoted as methods for staying in shape, as sports, self-defense, or performance arts, teachers have placed strong emphasis on physical and technical development, at the expense of the philosophical or spiritual teachings that these arts were actually intended to convey.

The general public has its own ideas concerning the value of Kung Fu and Karate. Unfortunately, many of these ideas are drawn largely from fiction and misrepresent the true nature of these arts. If we are to understand the original purpose and potential benefits of the empty-hand arts, we must distance them from sports, self-defense, and films, particularly those modern, violent screen images that have already exerted such a negative influence, putting off many people (the majority) who might otherwise have been interested. Regrettably, violence is the stock in trade for many films, and part of an entire generation has come to accept such scenes as normal, almost in the way that the crowds in ancient Roman arenas viewed fighting matches.

In modern times, high kicks have become representative of both Kung Fu and Karate. The stereotypical image of a martial artist, emitting a piercing shriek, face contorted, executing a high kick and presumably venting some bloodlust, is common. Such images also adorn badges, logos, and letterheads, and are very commonplace on posters—and the more spectacular, acrobatic, or gymnastic the kick, the better. Yet these techniques are not representative of the bulk of source material found in the key and antique (traditional) forms or kata. Furthermore, overemphasis of these modern kicking techniques is detracting from the study and application of the proper skills recorded and passed on through traditional forms and kata.

For those who are, or have been, involved in popular Kung Fu or Karate (or related arts), part of the initial attraction may well have been these high kicks. I was fascinated by them as a youth and remember eagerly setting out to try to master them. Earnestly believing in their alleged devastating potential, I was soon pounding a kick-bag with fairly agile kicking combinations. Hitting a moving target proved to be very different, but, with the zest of youth and some expert tuition from a Korean stylist, I persisted, firm in the belief that I was mastering something ancient and profound, not to mention deadly. Later, I learned otherwise. I learned that:

1. While they are very evident in modern Wu-Shu and styles influenced by it, high kicks do not appear in the traditional (antique) southern Shaolin forms or the antique Karate kata (see Appendix, page 241) in which the leg is used only fourteen times in the hundreds of movements comprising nine antique kata.

2. Karate practitioners, returning to Japan after being absent from 1935 to 1945, had never even learned the side kick, a popular kicking technique in which the leg is abducted by being thrust or snapped out to the side. The side kick is now considered as basic to Karate. Taiji Kase, a prominent contemporary senior Japanese Karate instructor, informs us that the side kick was developed in the absence of Karate-ka (Karate practitioners) overseas. When they returned, they would not accept it as a legitimate Karate technique!

3. High kicks have a poor track record of success in interdisciplinary full-contact Karate bouts, and those who claim to teach real self-defense generally disregard high kicks or give them little credence.

The martial arts and, by implication, the empty-hand art have become associated with scenes of violence. Indeed, this is the only exposure some people will get to them. In the way, however, that Clint Eastwood films do not depict the real life of a cowboy or a police officer, martial arts films are clearly not about real life. There may still remain a need for self-defense, but the term self-defense is as much a generalization as the expression the average shoe size, something that obviously would not fit the majority of people.

Despite the many people worldwide who practice martial arts, there are many more who do not. In the age of modern technology, communications, law enforcement, and weapon usage, a barehanded duel is (statistically) an unlikely event for most adults. The average citizen, in fact, seldom thinks about self-defense until threatened (for example, by an aggressive drunk). Although some imagine that all good citizens could be protected against mugging by learning a few tricks, those tricks could not possibly cover the full range of potential scenarios. If you try to examine all the possibilities, you can end up becoming obsessed with confrontation scenarios. Confrontation and violence, however, do not obsess the seeker of the way, who requires more legitimate reasons for practicing.

In chapter 2, we will examine the notion of kill or be killed and discover just who is the most likely to be concerned with self-defense, and why. Indeed this is the crux of the matter. Please do not confuse the needs of professional warriors (both ancient and modern), law enforcement officers, practitioners of Shaolin, and the rights of the general public to go about unmolested. Each face different problems, and each require different tools.

There is, in the West, an incessant drive in martial arts toward making it work. This is another factor leading to the distortion of the empty-hand way. Many courses are being run in which participants seek reassurance by rehearsing perceived common scenarios. Similar scenario-based training has also, traditionally, been the focus of self-defense courses for women. There is now a popular emphasis on tactics and methods connected with confrontation—for example, at a nightclub door. These methods bear no genuine relationship to the material found in the Shaolin-based forms and have nothing at all to do with the Zen foundation of the art.

I think it’s a pity to see the empty-hand arts monopolized by the urban combat specialists and promoted as something violent, confrontational and negative. This book asks deeper questions: What if the original (Shaolin-based) Kung Fu is more than fighting? What if it is not even for fighting (as we perceive it) at all?

A Little Bit of Zen

If the Shaolin empty-hand art was created by Zen monks, how can we reconcile the so-called martial arts with the peaceful aims of Zen Buddhism? How can physical activity (martial arts) lead to Zen enlightenment? And, what is Zen enlightenment, anyway? Later, we will see that the attainment of Zen enlightenment, or even Zen self-improvement, through physical means unfolds in a way that differs from other physical activities.

Self-discipline is required for improvement or success in any sport or activity. Zen enlightenment is different. It cannot be achieved in an atmosphere of competition, aggression (even controlled aggression), image obsession, or self-defense anxiety. Traditionally, Zen training is not about the control of others; it is about the control of self. The road to enlightenment is an inward-turning pathway leading us back to our original nature.

Zen and Meditation

Zen is not a philosophy or a religion in any strict sense. Simply put, Zen is initially concerned with doing the right thing at the right time and in the right way, with a clear head and a good heart. Indeed, one of the early benefits of meditation practice is that it occasions mindfulness, which is perhaps best considered as involvement rather than thinking. Zen is the superlative, mindful way of doing things, because it is an efficient state of being. In fact, it is the most efficient state of being, approached and experienced through meditation before gradually permeating out and embracing all aspects of life.

Contrary to popular stereotypes, meditation was not invented by hippies. It is not anti-establishment nor is the use of joss sticks obligatory. Meditation can be carried out perfectly well without any paraphernalia, for that matter. It does not make you docile and passive, nor does it encourage you to drop out. For many of us, Zen represents quite a challenge in our modern, hyper, must-get-something-done culture. It must be experienced to be understood.

I see what you mean… said the man who was blind As he groped about in a narrowing mind.

An Example of Meditation

The example given in figure 1 is for those with no prior knowledge of meditation. It takes place in a quiet solitary place and may last for ten minutes to an hour, or longer. Sit either cross-legged or on a straight-backed chair, keeping your back straight. Swell out your abdomen and put a little strength there, then relax. Close your mouth and let your tongue touch the hard palate of your mouth. Leave your eyes slightly open, with your gaze cast down. Make sure that your chin is not sticking out. Relax your face and then your entire body. Continue to keep your back straight; do not sit tailor fashion (round-backed). Breathe through your nose and become still. In this stillness, begin to let go; first by emptying out and clearing away distractions such as impatience, doubt, fear, even curiosity, and then by detaching from all thoughts, emotions, ideas, and beliefs. Discard them all, even your identity. After reaching an initial state of calm, gently focus your attention on either the feeling of the breath at the tip of your nose, or the rise and swell of your abdomen, particularly at the point one inch below your navel. You can also practice counting from one to ten, simply returning to the number one every time your mind wanders.

Figure 1. Seated meditation.

It is amazing how many tricks the thinking mind will play during meditation. For instance, after having settled well, your mind may break in on the quiet moment and congratulate you with an Oh, I’m doing okay with this meditation thing! OOPS, better start counting again, or should I try feeling the breath at the tip of the nose, or should I concentrate on the swell of the abdomen, I wonder what it’s like to be a Buddhist, to be strong to be happy, wise, I wonder . . ? Presto! You have become a victim of classic thought-drift and you are thinking, not meditating.

Beginners may well find all this quite tricky, as doubt and suspicion also challenge the mind. If you are sitting cross-legged, pain (mostly in the knees) can reduce the resolve of even the most determined. Questions concerning the usefulness of sitting still, apparently doing nothing, are also particularly common at this stage. These and other obstacles can only be smoothed out with practice—by continuing to detach from thoughts and emotions, merely observing them and letting them pass, neither accepting nor rejecting them. As for the pain in your knees—well, it’s advisable to move them, give them a rub, and settle back down to meditation!

What Happens Next?

If all conditions are shed, let go of to become no-things, and if these limitations actually fade, your true nature or true self will be revealed. As the Zen expression goes, you will begin to see your true face before your parents were born.

This true self can be regarded as a pristine consciousness, an indwelling intelligence. Unlike mere intellectual intelligence, the indwelling intelligence is a force within that watches and knows. It is made manifest when the focal point of consciousness has been withdrawn from the external world of objects and becomes focused on the internal world of being.

If you get this far, you will have entered the internal world of being (the subjective realm) that is a vast and continuous mirror of the external objective world. Mistakenly perceived as a great nothing by those who have never traveled its broad expanses or