|Shaolin Kung Fu|
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Shaolin Kung Fu refers to a collection of Chinese martial arts that claim affiliation with the Shaolin Monastery. Of the tens of thousands of kung fu wushu styles, several hundred might have some relationship to Shaolin; however, aside from a few very well known systems, such as Xiao Hong Quan, the Da Hong Quan, Yin Shou Gun, Damo Sword, etc., it would be almost impossible to establish a verifiable connection to the Temple for any one particular art.
Internal and external arts
Huang Zongxi described Chinese martial arts in terms of Shaolin or external arts versus Wudang or internal arts in 1669.  It has been since then that Shaolin has been popularly synonymous for what are considered the external Chinese martial arts, regardless of whether or not the particular style in question has any connection to the Shaolin Monastery. Some say that there is no differentiation between the so-called internal and external systems of the Chinese martial arts, while other well known teachers have expressed differing opinions. For example, the Taijiquan teacher Wu Jianquan:
Those who practice Shaolinquan leap about with strength and force; people not proficient at this kind of training soon lose their breath and are exhausted. Taijiquan is unlike this. Strive for quiescence of body, mind and intention.
In 1784 the Boxing Classic: Essential Boxing Methods made the earliest extant reference to the Shaolin Monastery as Chinese boxing's place of origin. Again, this is a misconception, as Chinese martial arts pre-date the construction of the Shaolin Temple by at least several hundred years. 
Legend of Bodhidharma
According to the Jingde of the Lamp, after Bodhidharma, a Buddhist monk from Kerala in South India, left the court of the Liang emperor Wu in 527, he eventually found himself at the Shaolin Monastery, where he “faced a wall for nine years, not speaking for the entire time”.
According to the Yì Jīn Jīng,
after Bodhidharma faced the wall for nine years at Shaolin temple and made a hole with his stare, he left behind an iron chest. When the monks opened this chest they found two books: the “Marrow Cleansing Classic,” and the “Muscle Tendon Change Classic”, or "Yi Jin Jing" within. The first book was taken by Bodhidharma's disciple Huike, and disappeared; as for the second, the monks selfishly coveted it, practicing the skills therein, falling into heterodox ways, and losing the correct purpose of cultivating the Real. The Shaolin monks have made some fame for themselves through their fighting skill; this is all due to their possession of this manuscript.
- Further information: Shaolin Monastery#Patron saint
The attribution of Shaolin's martial arts to Bodhidharma has been discounted by several 20th century martial arts historians, first by Tang Hao on the grounds that the Yì Jīn Jīng is a forgery. Stele and documentary evidence shows the monks historically worshiped the Bodhisattva Vajrapani's "Kimnara King" form as the progenitor of their staff and bare hand fighting styles.
Huiguang and Sengchou were involved with martial arts before they became two of the very first Shaolin monks, reported as practicing martial arts before the arrival of Bodhidharma. Sengchou's skill with the tin staff is even documented in the Chinese Buddhist canon.
Records of the discovery of arms caches in the monasteries of Chang'an during government raids in AD 446 suggests that Chinese monks practiced martial arts prior to the establishment of the Shaolin Monastery in 497. Monks came from the ranks of the population among whom the martial arts were widely practiced prior to the introduction of Buddhism. There are indications that Huiguang, Sengchou and even Huike, Bodhidarma's immediate successor as Patriarch of Chán Buddhism, may have been military men before retiring to the monastic life. Moreover, Chinese monasteries, not unlike those of Europe, in many ways were effectively large landed estates, that is, sources of considerable regular income which required protection.
In addition to that, the Spring and Autumn Annals of Wu and Yue, the Bibliographies in the Book of the Han Dynasty and the Records of the Grand Historian all document the existence of martial arts in China before Bodhidharma. The martial arts Shuāi Jiāo and Sun Bin Quan, to name two, predate the establishment of the Shaolin Monastery by centuries.
Tang Dynasty (618–907)
The oldest evidence of Shaolin participation in combat is a stele from 728 that attests to two occasions: a defense of the monastery from bandits around 610 and their role in the defeat of Wang Shichong at the Battle of Hulao in 621.
Like most dynastic changes, the end of the Sui Dynasty was a time of upheaval and contention for the throne. Wang Shichong declared himself Emperor. He controlled the territory of Zheng and the ancient capital of Luoyang.
Overlooking Luoyang on Mount Huanyuan was the Cypress Valley Estate, which had served as the site of a fort during the Jin and a commandery during the Southern Qi. Sui Emperor Wen had bestowed the estate on a nearby monastery called Shaolin for its monks to farm but Wang Shichong, realizing its strategic value, seized the estate and there placed troops and a signal tower, as well as establishing a prefecture called Yuanzhou. Furthermore, he had assembled an army at Luoyang to march on the Shaolin Temple itself.
The monks of Shaolin allied with Wang's enemy, Li Shimin, and took back the Cypress Valley Estate, defeating Wang's troops and capturing his nephew Renze.
Without the fort at Cypress Valley, there was nothing to keep Li Shimin from marching on Luoyang after his defeat of Wang's ally Dou Jiande at the Battle of Hulao, forcing Wang Shichong to surrender.
Thereafter Shaolin enjoyed the royal patronage of the Tang
Though the Shaolin Monastery Stele of 728 attests to these incidents in 610 and 621 when the monks engaged in combat, note that it does not allude to martial training in the monastery, or to any fighting technique in which its monks specialized. Nor do any other sources from the Tang, Song and Yuan periods allude to military training at the temple.
According to Meir Shahar, this is explained by a confluence of the late Ming fashion for military encyclopedias and, more importantly, the conscription of civilian irregulars, including monks, as a result of Ming military decline in the 16th century.
Ming Dynasty (1368–1644)
From the 8th to the 15th centuries, no extant source documents Shaolin participation in combat; then the 16th and 17th centuries see at least forty extant sources attest that, not only did monks of Shaolin practice martial arts, but martial practice had become such an integral element of Shaolin monastic life that the monks felt the need to justify it by creating new Buddhist lore. References to Shaolin martial arts appear in various literary genres of the late Ming: the epitaphs of Shaolin warrior monks, martial-arts manuals, military encyclopedias, historical writings, travelogues, fiction, and even poetry.
These sources, in contrast to those from the Tang Dynasty period, refer to Shaolin methods of combat unarmed, with the spear, and with the weapon that was the forte of the Shaolin monks and for which they had become famous, the staff. By the mid-16th century military experts from all over Ming China were travelling to Shaolin to study its fighting techniques.
Around 1560 Yú Dàyóu travelled to Shaolin Monastery to see for himself its monks' fighting techniques, but found them disappointing. Yú returned to the south with two monks, Zongqing and Pucong, whom he taught the use of the staff over the next three years, after which Zongqing and Pucong returned to Shaolin Monastery and taught their brother monks what they had learned. Martial arts historian Tang Hao traced the Shaolin staff style Five Tigers Interception to Yú's teachings.
The earliest extant manual on Shaolin Kung Fu, the Exposition of the Original Shaolin Staff Method was written around 1610 and published in 1621 from what its author Chéng Zōngyóu learned during a more than ten year stay at the monastery.
Conditions of lawlessness in Henan—where the Shaolin Monastery is located—and surrounding provinces during the late Ming Dynasty and all of the Qing Dynasty contributed to the development of martial arts. Meir Shahar lists the martial arts T'ai Chi Ch'üan, Chang Family Boxing, Bāguàquán, Xíngyìquán and Bājíquán as originating from this region and this time period.
The geographer Zheng Ruoceng provides the most detailed of the 16th century sources which confirm that, in 1553, Wan Biao, Vice Commissioner in Chief of the Nanjing Chief Military Commission, initiated the conscription of monks—including some from Shaolin—against the pirates. Warrior monks participated in at least four battles: at the Gulf of Hangzhou in spring of 1553 and in the Huangpu River delta at Wengjiagang in July 1553, Majiabang in spring of 1554, and Taozhai in autumn of 1555.
The monks suffered their greatest defeat at Taozhai, where four of them fell in battle; their remains were buried under the Stūpa of the Four Heroic Monks (Si yi seng ta) at Mount She near Shanghai.
The monks won their greatest victory at Wengjiagang. On 21 July 1553, 120 warrior monks led by the Shaolin monk Tianyuan defeated a group of pirates and chased the survivors over ten days and twenty miles. The pirates suffered over one hundred casualties and the monks only four..
Not all of the monks who fought at Wengjiagang were from Shaolin, and rivalries developed among them. Zheng chronicles Tianyuan’s defeat of eight rival monks from Hangzhou who challenged his command. Zheng ranked Shaolin first of the top three Buddhist centers of martial arts. Zheng ranked Mount Funiu in Henan second and Mount Wutai in Shanxi third. The Funiu monks practiced staff techniques which they had learned at the Shaolin Monastery. The Wutai monks practiced Yang Family Spear (楊家槍; pinyin: Yángjiā qīang).
Influence outside of China
Some lineages of Karate have oral traditions that proudly claim Shaolin origins, though in fact most asian martial arts do tend to link back to the Shaolin Temple throughout history. Martial arts traditions in Japan and Korea, and Southeast Asia cite Chinese influence as transmitted by Buddhist monks.
Recent developments in the 20th century such as Shorinji Kempo (少林寺拳法) practised in Japan's Sohonzan Shorinji (金剛禅総本山少林寺) still maintains close ties with China's Song Shan Shaolin Temple due to historic links. Japanese Shorinji Kempo Group financial contributions to the maintenance of the historic edifice of the Song Shan Shaolin Temple in 2003 received China's recognition.
In popular culture
Shaolin, in popular culture, has taken on a second life. Since the 1970s, it has been featured in many films, TV shows, video games, cartoons, and other media. While much of this is a commercialized aspect of Shaolin, it is also widely credited as keeping the 1500 year old temple in the consciousness of the world, and from vanishing into obscurity like many other ancient traditions. The Abbot of Shaolin, Shi Yong Xin, has decided to embrace modern day pop culture and has used it to the advantage of the temple to keep the temple prominent on the world stage.
In the 1970s the television series Kung Fu appeared starring David Carradine as a Shaolin monk on the run in the Wild West whose Shaolin Zen (Ch'an) training is tested along his journey. David Carradine's part was originally to be played by Bruce Lee. Ironically, he was pulled at the last minute before airing for looking "too Chinese" for an American public accustomed to white actors portraying ethnic minority characters for a mainly white audience.
In 1977, the cult classic Shaw Brothers film Shaolin Temple was released and in 1982 a film by the same name starring Jet Li is credited as a major reason for the revival of the Shaolin Temple in China after the Cultural Revolution. The film's story tells the legend of the Shaolin Temple. This film is followed by countless other films, including another Shaw Brothers film entitled the The 36th Chamber of Shaolin, which depicts the training of the legendary Shaolin monk San Te.
In the 1990s, the American Hip-hop group The Wu Tang Clan arises, often making frequent references to Shaolin, sometimes as a name for their home, Staten Island, New York. The references arise from the group growing up in Staten Island in the late 1970s, and being influenced by movie theaters playing and advertising Kung Fu movies based on the Shaolin fighting style. Video games and cartoons begin to also feature Shaolin, such as the cartoon Xiaolin Showdown. Liu Kang, the main character in the Mortal Kombat series, is a Shaolin monk, and Kung Lao from the same series, is also a Shaolin monk who seeks to avenge the temple's destruction, (led by Baraka in Mortal Kombat's story), they were so popular, they were turned into their own video game, Mortal Kombat Shaolin Monks. Kuririn, a character in the Dragon Ball/Dragon Ball Z universe, is also a Shaolin monk, though he abandons the Shaolin fighting style in favor of Muten-Rôshi's Turtle technique.
In 2000's, Shaolin gets pop-culture recognition by appearing on the The Simpsons (TV series), where they visit the Shaolin Temple in the episode Goo Goo Gai Pan, which first airs in 2006. That same year, the Abbot of Shaolin invites the K-Star martial arts reality TV show to film a TV series of foreigners competing to survive Shaolin style training.
Two prominent publications about Shaolin were published in 2007, including the first ever photo documentary on the temple entitled Shaolin: Temple of Zen, published by the non-profit Aperture Foundation, featuring the photos of National Geographic photographer Justin Guariglia. The Shaolin Abbot, Shi Yong Xin, has written the foreword attesting the authenticity of the project. These became the first photographs seen of monks practicing classical kung fu inside the temple. American author Matthew Polly, also has written a book recounting his story of his two years living, studying, and performing with the Shaolin monks in China in the early 1990s. A third, more academic book, is to be published by the Israeli Shaolin scholar Meier Shahar in 2008 about the history of the Shaolin Temple.
While some of these are clear commercial exploitation of the Shaolin Temple and its legends, they have helped make Shaolin a household name around the world, and kept the temple alive in the minds of many young generations. To date, no other temple in the world has achieved such wide spread recognition.
List of styles presently taught at the temple
- Xiao Hong Quan - Small flood fist
- Da Hong Quan - Big flood fist
- Tong Bei Quan - Through the back fist
- Liu He Quan - Six harmonies fist
- Taizu Chang Quan - Emperor Taizu's long fist( this refers particularly to the 1st Emperor of Sung dynasty who was a military commander)
- Qixing Quan - Seven star fist
- Da Pao Quan - Big cannon fist
- Xiao Pao Quan - Small cannon fist
- Chang Hu Xin Yi Men - Forever preserve the heart-mind link/door
- Meihuaquan - Plum flower fist
- Luohan Quan - Arhat fist
- Tongzigong - Shaolin child training
- Dan Dao - Single sabre technique
- Long – Dragon technique
- Qi Lu Quan - Seven animal fist
Special Shaolin Training Methods
- 72 Shaolin Arts - An encyclopedia of Shaolin arts compiled in the 1930s with the general approval of the then-current Shaolin Abbot, in order to save esoteric training methods in what were to become troubled and chaotic political times. After the cultural revolution, outside of personal knowledge of the hiding Shaolin warrior monks in nearby villages, this was among a series of similar books compiled in order to save the secret teachings from extinction. Thought in contemporary Chinese popular culture almost to be a joke, they are in fact legitimate writings from the 1930s, compiled by historical students of master Shaolin Temple warrior monks.
Skills include iron body (both offensive and defensive) techniques, jumping and wall scaling techniques, pole-top leaping dexterity training, pressure-point/nerve manipulation, and a host of other Shaolin kung fu skills and feats. Most of these skills require anywhere from three to ten years to master, according to the authors.
Contemporary Training at the Shaolin Temple
While most warrior monks tend to be focused on performance geared toward the touring troupes, a smaller cadre of Shaolin warrior monks seek the traditional route that focuses somewhat more on self-defense and authenticity of techniques. In many ways, the contemporary performing warrior monks are comparable to contemporary wushu artists who focus on beautiful, elaborately dazzling form rather than original martial application and fighting prowess. The 72 Shaolin Arts are more indicative of the older, original Shaolin temple fighting system and theory. Also, performing monks are not pressured to practice or study Zen, while inside the temple, at least a show of deference for the Shaolin customs is expected by the masters of their chosen warrior monk disciples.
- ↑ Henning, Stanley (Autumn/Winter 1994). "Ignorance, Legend and Taijiquan" (PDF). Journal of the Chenstyle Taijiquan Research Association of Hawaii 2 (3): 1–7.
- ↑ Francis, B.K. (1998). Power of Internal Martial Arts: Combat Secrets of Ba Gua, Tai Chi, and Hsing-I. North Atlantic Books.
- ↑ 3.0 3.1 Kit, W.K. (2002). Art of Shaolin Kung Fu: The Secrets of Kung Fu for Self-Defense Health and Enlightenment. Tuttle.
- ↑ Template:Cite magazine
- ↑ Zhāng Kǒngzhāo 張孔昭 [c. 1784]. Boxing Classic: Essential Boxing Methods 拳經拳法備要 Quánjīng Quánfǎ Bèiyào (in Chinese).
- ↑ 6.0 6.1 Henning, Stanley E. (Fall 1999). "Academia Encounters the Chinese Martial arts". China Review International 6 (2): 319–332. doi:10.1353/cri.1999.0020. ISSN 1069-5834.
- ↑ Order of the Shaolin Ch'an (2004, 2006). The Shaolin Grandmaster's Text: History, Philosophy, and Gung Fu of Shaolin Ch'an. Oregon.
- ↑ http://www.lionsroar.name/indian_kalari_martial_arts.htm
- ↑ 洗髓經; pinyin: Xǐ Suí Jīng
- ↑ 易筋經; pinyin: Yì Jīn Jīng
- ↑ Lin, Boyuan (1996). Zhōngguó wǔshù shǐ 中國武術史 (in Chinese). Taipei 臺北: Wǔzhōu chūbǎnshè 五洲出版社, 183.
- ↑ Tang Hao 唐豪  (1968). Shàolín Wǔdāng kǎo 少林武當考. Hong Kong 香港: Qílín tushu.
- ↑ Shahar, Meir. The Shaolin Monastery: History, Religion, and the Chinese Martial Arts. Honolulu: University of Hawai'i Press, 2008 (ISBN 0824831101)
- ↑ Canzonieri, Salvatore (February–March 1998). "History of Chinese Martial arts: Jin Dynasty to the Period of Disunity". Han Wei Wushu 3 (9).
- ↑ Henning, Stanley (1999b). "Martial arts Myths of Shaolin Monastery, Part I: The Giant with the Flaming Staff". Journal of the Chenstyle Taijiquan Research Association of Hawaii 5 (1).
- ↑ Canzonieri, Salvatore. "The Emergence of the Chinese Martial arts". Han Wei Wushu (23).
- ↑ 17.0 17.1 Shahar, Meir (2000). "Epigraphy, Buddhist Historiography, and Fighting Monks: The Case of The Shaolin Monastery". Asia Major Third Series 13 (2): 15–36.
- ↑ 18.00 18.01 18.02 18.03 18.04 18.05 18.06 18.07 18.08 18.09 18.10 18.11 Shahar, Meir (December 2001). "Ming-Period Evidence of Shaolin Martial Practice". Harvard Journal of Asiatic Studies 61 (2): 359–413. doi:10.2307/3558572. ISSN 0073-0548.
- ↑ Chéng Zōngyóu 程宗猷 [c. 1621]. Exposition of the Original Shaolin Staff Method 少林棍法闡宗 Shàolín Gùnfǎ Chǎnzōng (in Chinese).
- ↑ Bishop, Mark (1989). Okinawan Karate: Teachers, Styles and Secret Techniques. A&C Black, London. ISBN 0713656662.
- ↑ Japan's Sohonzan Shaolin Temple
- ↑ Shorinji Kempo
- ↑ Jin Jing Zhong. Authentic Shaolin Heritage: Training Methods of 72 Arts of Shaolin /Tanjin, 1934/ ISBN-13: 978-1847284068
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- Shahar, Meir. The Shaolin Monsatery, History, Religion and Chinese Martial Arts. Hawaii, University of Hawaii Press, 2008.