A historical Perspective During the Reign of

CHUI # 18

Sangoku Shiengi (J) - San Kuo Chih yen-i (C)

In China during recent times many history novels have been produced or written but many errors have been found in the historical content by Okinanwan, Japanese and Chinese scholars such as Genmatsu no Rihon Jukanchu which was a composition on the martial arts and the authors together with others who produced dramas or plays or even novels share a difference of opinion on how something was.

Many are obscure these days and no in print so it’s hard to tell who was right or wrong and the baseline information supporting their theories or hypothesizes are lost.
The following story that will be presented later is in a play or story telling form from its original on record. The Tang era was a very prolific era in literature and Budo. This is also true of the Sung era. Although their content varies the basic premise or thought is there. In the following areas of the Gohan Matsu it mentions three areas; Wei province, Go province, and Szechuan province. During the eras years 221-265 many martial stories came from this era because of the ongoing wars. These stories were large in scale because of what was happening during that. Then we go to the middle Yuan period 1321-1323 where we have the same three countries as above which was in peace during this time. They many martial stories but of a different quality less about war victories and more legends or personal victories were written about. In this text we come across the Shin era or Manchu era. One specific person Moshuko who was considered a martial hero but literary critic’s say he contributed little to the martial arts.
This books subject matter as stated before is in play form. It was a hit and adapted well with its large audiences and reviews. Kanna and Chohi were the main heroes in this play. This historical play is from the olden days possibly the Ming era. During the Han era during the reign of the holy emperor in the year 184 there was a rebellion or riot called the Kokin no Ran, which is what this play is about. Much of this play was also based on political issues of other chiefs from other provinces.
It centered on the Han era families and their armies who were allies with other armies close by known as the Red Wall Army. This war thought tore the Tenchi (Heaven & Earth) unity apart. The #1 family was known as the Ryubi from Szechuan. They were warring also with the Han in the state of Shoku an ancient Chinese Han state. In the state of Sonken in Konan province another family was burnt out of existence by opposing forces.

In this ancient province during the Han era the Chinese Prime Minister Shokatsuryo Komei Hanshitsu Fukuyo fought hand to hand very hard during this time of war. He fought against another family from the ancient province of Wei name the Shochisho. They had much power and influence during this time in the three countries mentioned above. The wickedness in which they used the hand way was very terrible slaying wherever their troops were. All the laws of Kobushi-Ho were broken. Then along came people or warriors knows as Zoso, Ryobi and Sonken. They fought on the side of righteousness and wisdom using the Te-Way as it was designed. Ryobi and these two others were very famous martial artists. These people were talked about even after the Sung era. These men were written about in a flowery literary style made to put them above all other warriors. After all of this in the peaceful kingdom of heaven there were many military martial artists who were peasants during the war.

Next we will look at a military science textbook. There were many martial artists mentioned in this book from the Manchu era who were good role models for future martial artists. This text is overflowing with men of great talent, loyalty, and sincerity. Their energy was an inspiration for many future warriors. Zoso was a warrior to remembered most. He is mentioned in many other plays as a martial hero. In Japan in 1689 there was a famous martial artist known as Honan Bunsan.

He is talked about both Chinese and Japanese history books. Three other men of interest were Shozen, Shiden Tencho Ryukan Jubun. These were also three great martial artists during this period in 1689.

CHUI #18

This portion concludes note #18.
[Asia Rekishi Jiten yori]

From the Asian Historical Dictionary

CHUI #19
---SAIYUKI (J) Hsi-yu-chi (C)---
In China during the Ming era they used a colloquial form of language when telling stories or in play form. For instance the Ming era’s Ming no Gosho Onsan Which was written on the 100 rotational cycles. This was established around the year 1570. The following is more info on the martial arts in this written style. The choice of subject here is on Genso Sanzo’s Saiten Shuhei. It is said that the thru the spirit of Tenchi was born Keka Dasui Rendo and thru [Ishi Saru Son Goku Chinese translation]. From this man the 72 hand positions were learned and transmitted thru the newly eight commandments of Tang-Te. Together with the help of Sagoro they received this information from the Tang no Taishu or the Tang-Te founder. The information from the great teacher helped rescue many in need of justice especially the Buddhist sects.
One then trained in this art could face any opponent/s and or situations and be victorious. Before long Fire Mountains Heicho no Kinkaku Dai O had learned the iron fan or Tessen techniques and its fighting style. This style was very famous and could be used to defend from hand attacks or weapons of attack. During the Sung era there was another famous master Senso Shukei who also proglumated this style. Along with style religion or spiritual training was added to help in its growth. The next article is a textbook on spirituality in 20 volumes.
It was divided into three systems. Kayadoten, Ritaku Go Hyotai – Fubukan, and the Sestsu Ryaku no Hon. From this six other spiritual systems were developed. These were based on universal truths and spiritualities. Recently these books were reprinted using moveable type or modern printing methods.
Before long other books were printed like Chinshibu’s Saiyu Shinsen or truths on visiting the west. Recently a book was printed from moveable type and is in the library on Okinawa. It dates from 1921 titled Hokakushi’s Shinsetsu Saiyuki new theory martial arts while traveling in the west.
In 1957 there was published the Setoku Dohon or World Virtue temple book. In Japan during the early years 1751-1764 and 1830-1844 the emperors of these years wrote about travelers from the west traveling in Japan. This was titled Chosun Shinnin no Saiyuki.

From the Dojo Sho yori

Chui #20
---Suikoden (J) – Shui-hu-chuan (C)---

In China most novels or plays written were very long and they follow a certain format and as mentioned before a set colloquial speech pattern. Their stories are always majestic or grand in scope. Also they came out only at the beginning of a season. It was very explicit so the reader’s imagination could run wild and at the same time feel like he was right inside the story. This next story’s background was centered in the late 12^th century in the northern Sung Dynasty in the city of Shantung. This story centers on an insurrection and the great man who stood up for this effort. It was a time when the books of Gautama were surfacing a time of religious change. It enters on trying to crush this new idea brought about by this book and heroic actions by this man to save this religion and ensure it is spread to all who was interested.

There is much historical data in this play, which refers to many things to include the martial arts. It also goes into the early 13^th century depicting this era’s happenings.
In the area occupied by the southern Sungs there were named 36 people who was the head of this insurrection to establish these works of Gautama. This hero in this play his name is handed down in history as a great man. All parents tell their children of these man efforts during this troubled time.
This conclusion of this story ends somewhere during the Yuan era. Many of the story lines have information imbedded in it and the reader has to pick out the real meaning much like the Japanese Haiku poems. After the above 72 more followers increased the story’s hero enclave. This put his following at 108 people. They eventually became a rebel army unto themselves.
They did this in order to get their point across that they were not putting up with religious prosecution. This printed book began showing up later during the Ming era. Its contents were expanded to include more information historical wise then the original document. Many different opinions were formed on the virtues of this hero on the and why’s of what he did or did not do. The contents covered 120 volumes. But taking from woodblock prints into moveable type was a great feet. This character had a robin type quality to it. The Ming’s added a section called the Gin Sei Tan or Gold Saint section, which refers to the qualities of this hero and his actions. This added 71 more pages. To take this story from woodblock prints and put to paper is a feat all unto itself. Most of the peasant uprisings or revolts were written about in the same way.
Asia Rekishi Jiten #5

Asia’s Historical Dictionary #5

CHUI #21
The authors of the Suikoden were Rankan Chusetsu and Shitai Ansetsu. There were two other novels written under one title Chikuchuro. The Suikoden is about the poor people’s revolution or the Kyumin Kakumei. This book enters on that and their center of operations.
The study of these works is very important and has much knowledge. Just the preface alone has 120 pages of introductory information. There is another book out by the same authors that explains this it is titled Chugi Suiko Zensho by Shitai Anshusen and Rakan Chusansen. But after a time this book was prohibited by all to read or display. It was feared as much when it first came out. The words Chugi in the above title means loyalty or devotion, but to who? That’s why it was banned. It was feared that the peasants would see this a book for their cause.
This book needs to be reread many times in order to understand its meanings. There were two professional soldiers in this book Rinchu and Koenshoku who had another name they went by “Yokaifuku”. These two structured this revolution for the peasants thru the help of a government official naked Sung Ko. They energized this revolution from beginning to end. Also another man of influence was Danzai who also saw this revolution to the end.

Sung Ko had pleaded his case for more support to the then king but got nothing for his efforts other than do more with less. The Suikoden mentions a 75^th revolution which supposedly started during an imperial party of one official striking another and the servants involved were of the peasant class got involved and thus started a new revolution. However, the story goes is that the Sung emperor got wind of this and had his people intervene. By imperial edict this revolution was crushed and the offenders put in prison. Sung Ko’s intention was peace and stability but it backfired in the end.

The Chugi Suikoden’s author Shitai Anshusen or known just as Shitaian had much time to think about what he wrote. It was said he meditated regularly in order to perfect his writings. He wrote of the common people who worked the fields, salt mines, and transportation laborers who formed the basis for the revolutions. There poems written about this revolution by O An Seki during the times of the N. Sung era 960-1106 and S. Sung era 1127-1279 and how they rose and flourished. Now about the Mongols in 1206 and their hero Temuchin. The Mongols were a nomadic people but were unified with chief or head Ghengis Khan.

This big area of land north of China was known for its notoriety of harboring robbers and villains which incidentally that was how that northern area was taken in the first place. The Mongols wanted nothing less that world conquest. The then general Khubla Khan established a presence in the southern area to conquer the S. Sung’s. The Mongols wanted to conquer the city of Shinan in 1276. Most of the southern Sung religions were squashed or put down by the Mongols. The Chinese economy sank to almost nothing because of the war with the Mongols. They relied on heavy taxation and monopolizing the trade routes and charging enormous sums for traveling or trade.

Especially spices. Many profits were made unscrupulously by the Chinese often doubling or tripling there taxes on all goods. This pushed the demand for more produce but people could not keep up with the inflation. Even the salt fields and the laborers were affected lower wage more product. During the Yuan era in 1353 during the 13^th year of Shisei the Choshisei Hanran or Choshisei Rebellion fomented and brought everything to a standstill.
It was said that the author above Shitaian took part in this rebellion. This rebellion’s chief was a one Taishu Koyu who was captured later and imprisoned.
After this rebellion another formed. The above released the White Lotus Sect to operate freely. They rose up during the Ming era and formed the basis for the Shuganshu Sen or the Shuganshu War. This effort effectively put the skids on the Mongols and their invasion. Their army was captured and pushed back across their border. Many captives were taken in the capital near the gold tomb in Nanking. Some considered the 36 rebels in these rebellion heroes. Others thought they were traitors. The Choshisei no Ran opened up lots of avenues for the people for change.

CHUI #22
During the Manchu era it was said that Kobushui-Ho was an internal/external martial arts system and had been so for many years. It is said that an inscription on an unknown stone grave states “Korishu no O Sei Nan Bo Shimei”.
O Sei (King O Sei) had introduced Shoirn Kobushi and Buto Kobushi and was talked about in many Chinese journals on Chugoku Bujtusu entitled Chugoku Bujutsu no Kotoka and in the Tang Han Sei. Also there were comments by Togo a famous martial general who started his own style titled Shorin Buto-Ho.
Next we will talk about Naika Kobushi-Ho (Internal Kobushi-Ho), which historically was very famous. O Sei Nan Bo Shu Mei wrote about this.
---Go (5) Chosanbo Yoshoi Naika Kobushi-Ho---
Before and after the Manchu reign there were five types of martial training.

1. 
   Gigehishu-Jutsu (Technical Art of Defense against Attackers)
   
2. 
   Mugen Naika-Sha (Quiet Internal Arts Specialist)
   
3. 
   Koreishu Sako O Seinan Boshimei
   
4. 
   Shiyu Shorin I Gaika Shisetsu (Changing External System)
   
5. 
   Kibunun [Shorin I Kobushi Yumei Tenchu] (Shorin’s Changing Heaven and Earth Fist Way)
   

This last way was a method of striking people without

them knowing it thus the importance of learning the internal systems as well as the external focal points. Bu the art was for peaceful means to help others help themselves. But on the other hand when need one could respond in kind to any type of attack and defend appropriately. Thus the importance that Chosanbo place dons his art and its five categories of study. Chosanbo’s style of hand combat was unique in that they were known as the red hand techniques which was a religious sign extolling a proper moral or obligatory path that one must follow. No profit is gained in this art as one might envision. This hand art was used against the rebels, murderers and others intent on killing for profit. Chosanbo taught students for 10-year periods in the styles basics.

They also received training in religion and literary studies. This faith base then led them on a path for justice and forming a new class of warrior. They were seen often practicing under the pine trees in the forest. There was beauty and grace in the fluid movements that when first seen often appears strange.

They moved like floating leaves in a gentle wind. But ready at any moment to spring or charge ahead like the tiger seeking insufferable justice. They were legendary warriors of the Ming and Manchu era. One must profit by these writing and autobiographies they fountain of information. Most of this information comes from the ancient Kunlun Mountain ranges. This area was famous and well known as far back as the Chou era.
As records state this was were the plum legend began. It was stated that heaven gave this area seven sons who were all martial trained. They came from the clouds with righteous hands extended wanting to help all others against tyranny.
They even fought against the Mongols during the Ming era and the monks who fought along side of these warriors remember all to well the sacrifices that were made. These legends then went south to pass on their ancient art and defeated all the rebels they came across. This is where the White Lotus group came to bear. Their techniques were all based on combat.
A strong spirit above all things was the one factor a warrior needed with his art to make him righteous. Most who delved into the learning about or training the spirit were vague on its concept. All but the most adept was able to grasp its theory and practice. This are was also considered secret and information was given out sparingly. It was done so because some might want to monopolize on this type of training to benefit themselves rather than others.
The rebels then had no choice but to relent to the trained martial experts. These experts were watching from above with a Tenchi heaven/earth attitude and were able to negate any further attack. The rebels were wary but relented for money at this point was not enough to compensate for their lives. The legendary hero’s were of such a temperament that they admonished al who did deeds for profit. They often also sent out spy’s to ensure that all their interests were looked after and that the status quo in there area stayed that way on the up and up. They also were there to help protect the soldiers. The rebels often like to wait for the soldiers in their area to partake of drink and food and then take advantage of them.
The martial experts then saw this and they divided and conquered many rebel groups this way. It was a matter often times than naught of money.
They were driven away but always returned when they thought the heat was off. These experts though made it difficult for the rebels to operate in the open. They

were forced to crawl wherever they went in order to stay hidden. They were often perplexed by the strength of the villages they came across.

Everything was guarded even the rice paddies. The peasants could assemble in large groups rather quickly due to their martial expertise and their training. This minimized their injuries. Most camps harboring soldiers for protection of the peasants was limited to about 700. The rebels suffered a spiritual defeat at almost every turn.
Once captured the Soldiers often found weapons caches and these were confiscated thus reducing their threat. Then with these odds evened the soldiers and martial experts had a better chance cleaning out the rebels hand to hand.
The laws were set but the rebels ignored the laws for the most part until a new commander that was keen on the death penalty for any infraction on the rebel’s part this slowed them down quite soon. The rebels were a small and evil, but in large groups this evil grew until they thought they had the strength to overcome all. The children in the villages were the ones who needed to be protected for they were the future. Many graves for the rebels were dug and monuments to ensure they knew where they were buried not so much as a monument but as a warning to others. Many rebels became discontent with this type of atmosphere and gave up. Attack the southern rebels was the cry of the day

during this era.

The attack on the rebels was dauntless. Many died as stated before or were awaiting capture. O Shi the then King had a slogan attack them in my name for the sake of heaven. These legends were passed on down to descendents as watch words for the future starting from the Chou era on down. In the early days of this war peasants huts on the Chinese coastal highway was where many sold goods to travelers.

This attracted the rebels but again was driven inland by roving peasant band led by martial warriors. Many temples were built to house these warriors who protected the coast and low inland’s. The public by this time built up a good resume with the military and many new bases were established to protect the common populace.

There were many of these soldiers that were very famous martial artists and had proven themselves in battle over and over again. They gathered many enemy heads to warn future rebels not to partake in riots or raids; find another calling. Once the rebel’s bands were disbanded poverty and famine ended in the south for a while and peace ensued.
Many that did give up went to work tilling the earth and hauling feces to make the land fertile once again to ensure food and crops were readily available once again.
The spirit of the peasant class was once again strengthened by the after affects of the warrior monks and the military in curbing violence for yet another short period. From this end cam many teachers of the martial arts wanting to train others because of this arts popularity it gained and proven during battle.
The imperial commands set and hired famous teachers to teach soldiers and commoners alike in the way of the fist. Next time the government would be better prepared to tackle these kinds of threats in the future. The ancients changed everything with the development and use of Kobushi-Ho. But the question now was there enough qualified people with the right stuff to carry on? Teachers took on small groups to begin with one or two students and then fanned out from there. It took great physical and spiritual strength to lean this art then ply it in battle against rebel forces that were often it was said better trained and equipped.
Chasing the rebels south was written about in many martial epics and historical records. Many of the mountain monks and their clans faced much hardship but they should be praised highly for their efforts. Many military records show they had the strength, power and determination to overcome all odds.

They had the backbone to standup and say enough quit or die so when the monks showed to do battle many rebels fled because of the mountain monks and reputation in hand-to-hand and weapons fighting. The mountain areas are covered with many graves of famous martial artists and their descendents who fought many battles within and without. Their dreams never died throughout history even in today’s world many are remembered only thru dedicated efforts of writings such as these and translated for all to read. One must visit these gravesites of the ancients in order to understand better what they went thru and what they fought for. The history books and literature records can only give you so much information. One must see the sights and feel the spirits that still roam the land and mountain areas. Listen to the local legends for they tell it all.

CHUI #23
Uechi-Ryu Karate-Do derived its techniques from the original hand law or hand way. Many were used in their original form and some were modified to suit Uechi-Ryu. Many of the techniques used the Chou-Ha or Chou group basics and the To or Ro-Ha (Mantis hand) way. When Uechi Kanbun studied in China in Fukien province under Shushiwa he studded the Shushiwa no Kobushi Mon no keito or Shushiwa’s Fist Gate System. In this system Uechi Kanbun was able to unlock the secrets of this style thru hard work and training.
Next we will present the Chou-Ha Ro Kobushi-Ho no Keishosha Or the Chou mantis Fist Way and its successor Yozui Hencho (J) She Juei Pien Chao (C) Ro Kobushi san Te or the Mantis Fist Dispersing Hand. In the document entitled Ko Ko Kin Ge Sui han Sha (Chinese translation) in the preface there is mention of a group called Kenkai Shou Ka which talks of the basic mantis fist and its history.
Chou Ka Ro Ha or the House of the House of the Ro Chou fist way will be covered and its founding teacher. This style was spread out to through the villages in the sphere of influence of the Chou’s. The original founder when he was 10 years old was always sick and of ill health and always taking medicine. His father tried many avenues divination paying many professionals much money to cure him of his illnesses.

His father’s aspiration was to have him develop into a person of strong body, mind and spirit. Everywhere he went he was always sickly and falling down. His manservant was always helping him around. He was diagnosed by many doctors as being ill and needed something special in order to succeed in life. He was sent south to learn of the ways. He was given money to assist him on his way in finding a good teacher to help him with his dilemma. Much time had passed and much money spent with little result. He finally had a visitor one-day a priest from a local temple who gained his knowledge from the Great Teacher Daruma. He was known as Shishiryu and always wore a jade green monk’s garb. His countenance was of one at peace with everything. He taught the founder at a young age how to overcome his sickness.

He stayed with the master in a cave for many years learning and asking questions. He learned to develop a very strong spirit. It was said that his spirit was so strong that he had to at times say nothing to get what he wanted.
He learned about duty, honor, and humility after that then began his training in Shorin Kobushi-Ho at priest’s temple. His strength readily came back and was able to do many things he could not do before because of this austere training. The founder trained day and night often with no sleep. He made many friends while in training at the temple one especially a cook named Testubosha. This cook was not like the others. He also had an inner quiet or calm about him that was strange.
The founder noted that this cook also possessed great body strength from lifting wood and stone. The cook had been training on his own unbeknownst to the other priests.
So the founder started training alone with this cook thinking he may learn more that he bargained for. The founder was trained to use a variety of herbs to help develop body strength and vitality. The founder learned both the internal and external Shorin Kobushi-Ho. He learned Zen-Do and thru this many strange happened to him. One day during training he heard and saw a small sparrow depart its nest in apparent distress immediately he knew why it was being chased by something. But he knew intuitively what was wrong before it even happened. This was one of the outcomes of this harsh training.

He developed great insight into human and animal nature being able to influence both at times, which was a great feat for someone so young. That day went looking for the nest and found a rather large praying mantis locked in mortal combat with the sparrow. The sparrow was swift but so was the mantis. Each time the bird pecked at the mantis its efforts were blocked and it appeared the bird and its nest was in peril. The mantis held his arms in close to protect itself and yet still able to strike effectively. The bird then tucked its wings and came in low under the mantis and forced to it to re-locate to another branch of the tree it was on. From this battle the founder better understood the mantis fist and how it was used against others. The mantis and the bird were both wounded but each recognizing each other’s strengths and weaknesses both stood down and went in another direction. From that day he put even more effort into learning more about the mantis fist way.

There were many monks gathered to watch this new adept working the mantis fist they were amazed at how fast this new person had adjusted and how swiftly he moved in both defensive and offensive movements and positions.

He learned that in every opposition there is a weakness and how to monopolize on it. However, he always opted for peace and quietude in all his actions. He averted all danger and confrontation in his travels due to his training. He knew of the nothingness law “Mushin no Shin”. All priests who saw him were awed at his spiritual quietude and martial skill in the mantis fist way. His voice was great but silent in the Zen way. He knew of an enemy’s ability even before he was confronted.
This hand training and horse stepping training made him at times immovable yet quite flexible. The founder often hide his attacks and his mantis fist strikes and elbow strikes in a Zen Vail and were legendary they were there and gone before the enemy knew what happened. The founder also learned Kobushi-Justsu Shushi as a secondary style of fighting from a one Ohiku Koha-Shi. He taught him the techniques of a fist style that the strikes were light as a feather but effective.
During his training he was approached to join in the local rebellions because of his training but always declined. He respected all men and things in nature.

He became quite a scholar in his late years as well as a great teacher. Some considered him a wizard. His name often whispered as a being a great man of the universe. He also wrote about many mantis styles and systems and mantis teachers in his time.