A historical Perspective During the Reign of

Continuation of the Information on the Great Teacher Daruma

Daruma Izen no Chugoku Shi Gaikan

(A Chinese Historical Outline during Darumas Era)
During the era of the Great Teacher Daruma and six centuries prior to the year 1700 B.C. information concerning the origins of Kobushi Jutsu there are various historical treaties, which can be found and read up on. This outline covers some of the important periods during these important and turbulent times.
The following was translated using a Chinese/Japanese character dictionary from the Kakusen Bookstore to help define more clearly some of the Chinese terminology and Chinese historical references. It took the author a considerable amount of time to extract this information for placement into this informational text.
Pre History Era's of interest in China before 1550 B.C. are as follows  Koutei, Kyou, Shiyun, Kura, were where most of the legends originated. During this era and back to 1700 B.C. two kings are of import here Ge 0 Cho and Ketsu O. During these two Kings reigns was when the legends flourished concerning Kobushi Ho.
In Dai (In Era 1550   1050 BC)
In Dai or the flourishing period which was from 1550 1050 BC During 1300 BC was when the In restoration took place and the reign of Ei 0 Kanko was taking place. That happened in a province south of he yellow River area called Anyo Ken no Shoten, which later became a capital city in this area.
This area of land was also called Tenyu Sho or Daiyu Sho. This during the In Dai was known as the center for all things new.
Also during this era the national state of affairs in Japan was just starting to develop. The origins of the Japanese (Proto Japanese) started some 5,000   8,000 years before during the Shinsekigi era.

II. -Chou Dai (Chou Era 1050   221 B.C.)  

The Chou Dynasty was divided into two areas the western Chou in 280 B.C. and eastern Chou in 549 B.C. . The Eastern Chou area was then divided into two parts during the Haru Aki Jidai in 367 B.C., and during the Sengoku Jidai 182 B.C.

II 1   Western Chou 1050   770 B.C.
Around the time 1200 BC in Sensei Province was an era the Chou tribes were expanding in and in 1050 BC however a military king from the In era wanted all swords in the Choan area destroyed. This is important in that it was one of the reasons why barehanded arts became popular. Also before and after this time frame during the Chou and In revolutions the following started to emerge; Chinese literature, poetry and various other important classics. At the same time Chinese Kobushi Jutsu was starting to emerge. This was as indicated in the Shikyo (Book of Songs).
11 2.   Eastern Chou Haru Aki Jidai   770   402 B.C.
Around 770 BC the military king Hyo "0" moved into Genkannan Province during this era. During this time the House of Chou was starting to weaken economically and politically due to 5 supreme reforms being instituted.

(1) Sai no Kankou, (2) So no Jujoko, (3) Shin no Bunko, (4) Shin no Batsuko, and (5) So no Sonku these reforms were being instituted in order to bring about a better life. Also during this era there were several classical writings that were becoming popular and are as follows; Shikyo (Book of Songs), Shokyo (Shu Ching a Chinese Classic), Ekikyo (Book of Divination), Reiki (Proprietary History), Haru Aki (Spring and Fall Annals), Chuyo (Middle Path Doctrine), Rongo (Confucian Annals).

11 3   Eastern Chou Senkoku Jidai  
(Eastern Chou Era of Civil Wars 403   221 B.C.)
During the year 403 B.C., the following were leaders in these civil wars, Shin, So, Sei, Cho, En, Kan, and Gi.

They were disagreeing over the different era's and the decisions made prior as to the implementation of certain ideas, changes or concepts concerning the philosophy of life and the effects of current political philosophy. Disputes were also ongoing as to where the centers of these two concepts originated and were they should be. One argument was that the center for literature was north the other said south of the Yellow River.

Continuation From Page 104 Item 11 3 Eastern Chou Era

Civil Wars and a Continuation of Chinese

Historical Affairs During Daruma's Time
During this era in the area of cultural and literary there were many Indian and Taoist scholars for example Lao Tze, there were ranking scholars, feudal scholars which were all noted in the Confucian Haruaki Zaishiten. From the Haruaki Koku Ryoten is information concerning Menicius, various linguistic scholars, Korean Scholars, descendants of former tacticians, and many others who were starting to surface because of the new era coming about?
III. -So Dai (Report to the Emperor 221 206 B.C.)

The So Era
During the year 221 the Emperor Shi "0" Tei was trying to unify (6) areas or districts for plan for a united nation these areas were; SO, Sei, Cho, En, Kan, and Gi districts. This was being initiated to plan for a

Centralized national power base this idea through of an absolute military government had many drawbacks, which eventually led to the downfall of the Chin Dynasty. Therefore this was an era of significant change. Thus began an era of the construction of thousands of miles of which comprises the Great wall. During this time certain incidents were occurring i.e., burning of books, Confucian poetry and paintings.

There were many drawings taken from private households, which were included in the burning. This oppression was to ensure that these forbidden items were purged to prevent access to the general public. This again was the era of Shi 0 Tei who was trying to provide literature to the public, which was considered proper.


IV. Mae Han Dai (206 BC   8 AD)

(Before the Han Dynasty Era)
The Han Dynasty King reigned about the year 202 BC. This was after his predecessor had instituted the purge of book burnings of which many valuable writings were lost. During the southern reorganization, which took place between the years 191   21 BC the continuation of book burning instituted by the Chin Dynasty, emperor was still on going during this era also. There were exceptions to this policy however; books concerning medicine and divination were spared. There were actions initiated during this era to revise the laws to include other books that might be saved for future use.

During the year 136 BC, the military emperor was recognizing scholars and awarding an equivalent of what is known today as a Ph.D. for excellence in the following areas; Poetry, Divination, Bowing, and work on the Haruaki. During this era also it was noted that Confucianism became the state religion.

During the year 94 BC historical account of what was called Shibasen was being completed. The Shibasen was the authentic biographical history of China in chronological order as seen by the author. In addition during this era several other important areas were being looked at i.e., Wainanji, Seien, and Shinku, Retsuyoden, Senhokusaku and the Sankaikei area.
Also during this time Japan was just forming as a nation and was bringing families and tribes together because of the influx of people. This was the first attempt at forming a society. It was a weak nation before, but after the reformation it gradually became very strong both politically and economically.
V. Shin Dai (9 B.C.   25 A.D.)

(The Shin Era)
During the reign of Omo 54   23 B.C. a scholar named Shisiei was murdered just as the country was reforming after the fall of the Han Dynasty. There was another scholar named Choyo who 18 years before this incident was in hiding because of persecution over certain literary pieces he wrote. These pieces had resurfaced, but even under the new leadership he was cautious on both accounts.
VI. Han Dai Ato De (25 B.C. 220 A.D.)

(After the Han Era)
During the year 6 B.C. 57 A.D. an important point the military emperor Ryusho died after the Han revival in 37 B.C. This happened right after the building of a capital city south of the Yangtze. This was important in that during the Han Dynasty Confucian culture was just taking root and spreading as a state religion.
Before the Han Dynasty the military emperor had a tight hold on the national bureaucratic systems organization. With this he reinforced his efforts to make Confucian principles law. During China's 2,000 some odd year’s history this was a very important issue. Thru Confucianism the Han Dynasty was able to strengthen the country and make it stable for the next emperor.
Participation by the Chinese people thru Confucianism was everyone’s moral duty to adhere to its principles and practices.
During the time when Confucianism was taking hold, its roots were being planted for the next era. This era would be called the Sankoku Jidai. The idea of Confucian morality taking hold was fast catching on. However, there were those who did not want to believe in this type of ideology.

There were those adepts who thought that life would flow properly if in fact your did not follow the new Confucian precepts.

In the early days there was a bamboo groove that was sad to contain a place were a person could learn the seven wisdoms. This place was named Chiku-Rin Shichi-Ken-Jin (J), Chu-lin Ch’I hsien (C). Most people avoided this area. It was believed this is where the seven sages had lived. In that area lived a hermit who was a teacher of sorts. Within this grove it was said that the following seven wisdom's could be learned. Genseki (Learning ones origins), Keiko (Understanding the way of peace), Santo (Understanding the mountain waves), Koshu (Be able to face and understand all obstacles), Ryurei (Understanding that all things are fluid in nature), Genkan, (Understanding intuition), Orokai (Understanding the way of the ruler).
It was each person duty to try to learn and pass these wisdom's on to other people. Now for those who departed from the Confucian path another religion surfaces called Buddhism, which was fast taking root for the followers who did not find what they wanted in Confucianism.
However Chinese intellectuals were caught between these two sects. During the ensuing years of history part of the time a 320-year span Confucianism took hold as was considered the state religion. Now a new controversial religion appears Buddhism and how it did change the way of life in China. According to historians both religions played significant roles in the development of moral values in China.

Following either path exegetics seemed to play an important role in these religions. They read the same but led to different ideologies. The wording for each religion must be read carefully to discern the differences. During the era of Shoken (127 200) exegetics was used to explain Confucianism. The government concentrated toward enforcing Confucianism as the state religion.

During the Han Dynasty according to the Shibasen there was other religions stopped when Confucianism took hold and died out.
There was much group solidarity during this time for Confucianism but no much for other religions. During the time the Kansho (Chinese Classics) reigned there were quite a bit of solidarity toward understanding and proglumating these writings.
There were several individuals whose job it was to question these writings, but most of these individuals ended up in prison for crimes against the state.
There were various historical accounts from the Han Dynasty Emperors, which were passed on from one emperor to another. These accounts contain information of literature that was screened for public viewing. These records also contain information on the so-called Senbaku era. The way the historian’s account is interpreted is through a biographical account of the then emperor, which is very hard to follow.
Now in all this that was happening how did the Japanese fit in history wise? Evidently during the later Han Chinese Classic Nambokucho (420 589) the editing of the Sung Dynasty Hanyo was ongoing in China, Japan was chronicling its history and was forwarding copies via messenger to the emperor to put this information into their historical accounts.
During the Inju Era, which was the time of the Han Wado Kakuo (Han Japanese King), it was said that the Tokusen tenth generation Shogunate family ruler received this old historical account. This was evidently done during the repressive rule during a purge. This information was discovered by Hakutawanku no Shigame.
Additionally as it happens Japan during this time was always receiving challenges from China and vice versa. This was due often to differences in historical writings refugee or territorial disputes.
As to Japan the island in the sea as it was known by, its people often called Wajin. The Wado (Old name for Japan) was divided up into many provinces or districts. Throughout this era there were many smaller areas which were consolidated to have better control over their island nation. Also economically speaking they paid less tribute whenever they had visitors or traveled abroad to places like China etc. Also when trading it also help consolidate tribute paying to and from Japan.
After the Chinese Classic era and after Japans province consolidation there also too many leaders in both countries who were trying tot subjugate other areas under their control. This then led consolidation of the provinces and the subsequent abolition of many leaders, which then led to instituting rule under one King or Emperor. This then led to better control of the country, provinces, districts, populace, trade, commerce etc after this the in country climate sort of stabilized for a time.
After the Chinese Classic Era and after the consolidation in Japan there were too many leaders. These leaders after awhile were trying to subjugate other areas under their control. Subsequently chaos ensued. This then led to segregation of the affected areas and charging leadership under one rule or king. This eventually led to better control during times of war or squirmishes.

A capital was then established and the 100 or more areas were integrated into 30 smaller areas, which were then divided into prefectures and provinces.

China during this time frame send an envoy from the

Ancient Wei Dynasty with tribute of textiles slaves, and jewels to the then emperor of the newly integrated Japan along with the emperors gold seal to solidify a union between the two countries at this time in opposition to then Land of Korea which is another story in itself.

VII. Sankoku Jidai (220 280)


This era took place after the fall of the Han Dynasty. Wei Ancient Dynasty in China 220 280
In the ancient dynasty of Wei there were three areas which comprised Sankoku, Soso, Sehi and Sosa which in or near Shoku or Szechuan Province.
During the years 2 in the following areas, which are important many wars were fought on these famous grounds, they were about the differences people had about Taoism, Buddhism and Confucianism, and there philosophies. Talks were established later on but they broke down because of irresponsible statements self-righteous individualism and Taoist pessimistic naturalism.
In the years following these differences the three groups got together in a famous Bamboo Grove in a nearby province and held an open forum representing these three religions. The purpose was to iron out differences and come up with common goals from each representative. During this time Confucius had a held an interesting discourse with Eikai Shi on Law and World Affairs.
VIII. Shindai (265 420)

Advanced Era
During this era 155 years there were many attempts to divide China into two separate areas the Western Chin Dynasty and the Eastern Chin Dynasty.
VIII 1 Shidai (265 315)
During the year 280 the then military emperor saw this division within the country and from a mandate from heaven he was to unify the country to prevent civil war. Also in this era in the Sankoku according to Chinju (233 297) he compiled a written treatise for historical purposes in Szechuan Province, which was later, translated by a Waijin (Ancient Name for the Japanese) and entered into their historical records for future use.
VIII 2 Todai (370 420)
During this era an Indian Monk Kumaraju during the years 344 413 was working on a lotus sutra and translating it into Chinese. It turned out to be an excellent writing and an excellent translation. Also during this time Yamato was just emerging into power and negotiations were ongoing with the Korean Peninsula and its two Kingdoms Shiragi, and Kudara. Also the threat from Manchuria was coming to a head; so many alliances were being formed as an assurance against hostilities from any quarter.
It was a fact that during the 4th century national unity with other countries was finished and the strain becoming notable from all three country's China, Japan, and Korea. War preparations were looming on the horizon.
IX. Nambokucho Jidai (420 589)
(Northern/Southern Area Dynasty Civil War Era)
During the year 420 the Tochin Dynasty perished and then military emperor who reigned from 356 422. After this the Sung Dynasty started building up and wanted Nanking to be the Capitol City. In the year 339 the Northern Dynasty Hoku Wei and Northern Chin wanted to unite but the Sung Dynasty was opposed to this union. The Chinese people were also opposed to the proposed union of the southern and northern dynasties. The then emperor decreed it so.

40 years after this the Sung Dynasty wanted equality for all and what ensued after this was none the less interesting.

In the year 502 equality was made available for all by then emperor. In the year 534 Hokuwei perished. In the early years of the Chin Dynasty there were many rural districts according to the poet Tosen (Enmei 365 427) who at the time was drinking sake with Kien Senkyo and Kiho Rangi. They were in agreement as were the people of China during this time that supported equality for all.
After this Chinese phonetics changed during the year’s 441 513 and they were combined with the four mandarin tones to comprise the first Chinese music.
Also during this time Shorin Kobushi was flourishing in India and this was when Daruma crossed the bridge, which divided China and India. This was also during the Nambokucho era. During the 5th Century many good things were happening in Japan and in the Sung Dynasty.
In 589 China became united again. After this Japan had by its virtue a crown prince which restored Japan as a nation among nations.

Chapter II Search for the Origin of Chinese Kobushi Ho

In China the beginnings of feet placement in conjunction with the development of the fist way gradually became, systematic and original over the years.

This training eventually was incorporated into Bujutsu when it was first developing.
After all in advanced Chinese Kobushi Bujutsu was introduced into the system around the time of the Han Dyn 25 220 as historians write which can be found in the section of the Chinese Classics Arts and Literature section.
Also references are made in writing called Shuhaku Bunken. This reference needs to be looked at as requisite reading. Therefore; Chinese Kobushi-Ho's Techniques System will now be covered. These results appear in many legends or deeds, in a variety of historical accounts. Now let’s look at some items of interest noted from ancient times and from various books, which deal with Kobushi terminology. As we get into this area of Kobushi-Ho's origin you will see a much broader picture of how it developed.
Therefore, the character Gi is referring to Taijutsu, body technique that is one key to the meaning of Kobushi. In order to understand Chinese Kobushi-Ho's history further investigation by the reader will be required.
This portion of history as related above is passed down for the reader as a starting point. This information will be useful for the serious reader/literary person. Another translation of Kobushi was to turn a person around and Chase his away. The former material in this book was gained from various writings and other ancient books.
Han Dynasty scholars from BC 77   6 were entered in this history as with areas from the Haru Aki Jidai and scholars like Ryuko who wrote Zeien which was derived from the Haru Aki Jidai. There were many schools of thought biographies and lost historical references that were available that could shed a lot of light on Kobushi Ho

for example Ijo Joyu Shochi. This reference outlined feats of bravery at special places where special events took place.

The type of characters required to make up the term Kobushi and its subsequent meaning was derived from many sources. Hyo Kobushi is utilizing a form of Shu or Te and

it often varies depending on the translation. According to the Daiken Wajiten (Translated from a Jap/Chi Dictionary) in (5) parts which, states that Kobushi has (10) different

meanings and Kobushi­ Jutsu has (5) different meanings.
Again a lot of the old character writings that were associated with Kobushi Ho especially during the Namboku Cho read Ku Shi Chi and Cho Shi Chi which are defined by the old dictionaries.
The meaning of Kobushi Ho and Kobushi Sho meant free or natural. Shugi or literally hand techniques led to Kutsu Shu Kobushi is also appears in Ryukuan legends.
Take the term Kobushi and from it can be gleaned Karate or to slap open handed. Chinese Kobushi, which was handed down as Kobushi-Ho, was joined to form Kutsushi Shoshu. This is very interesting if not puzzling. Well then with Kobushi and it various meanings it makes it hard to come down to one exact definition.

--Shikyo—

Book of Songs
Poetry especially Shikyo and Shokyo talk about the Inshu Revolution. This is a priceless national record of this event. The beginning is Chinese versified poetry and then turned into a prose style.
Shikyo they say originated in the 4th century during the Chou Dynasty and lasted until the 7th century toward the Haru Aki era. These poems were used exclusively in the imperial court for festivals and banquets as a form of entertainment. Shukyo consists of 300 volumes. Moreover it Confucius has a hand in finishing this document toward the middle of the Haru Aki period.
The Han military emperor (157 87) spoke highly of a section in this book, which referred to divination, and other sections referring to the Haru Aki era. The five Confucian Classics and the five scholars who authored these sections were given PHD status for their efforts including the five sutra. The first five classics though are the most important. The signed authors can only understand the meaning of the five sutras and other material. Confucius wrote again all five Confucian Classics. During the year 136 B.C. during the Han era Confucianism was the state religion.
The five classics were required reading for most all-military personnel to include civilians who worked for the government.

In the Shukyo Bujutsu are mentioned several times in poems heralding bravery throughout many volumes.

In the volumes that refer to Bujutsu the mention of armed might and its uses were also expounded upon and without fail weapons are talked about and their different uses. The reference to weapons and their uses in these volumes were difficult to translate.
This book was the beginning toward weapons specialization. Society before this book was introduced new how to use basic weapons. But with these classics more sophisticated weapons are talked about and their exotic uses methods and or drawbacks.
Kobushi Jutsu, Bujutsu and Bukkyo lead one to believe many generalizations about their uses. Although this information is abundant each translation appears different thus leading people to believe that what is read is the truth.
One original poem Togaiyogo and in this poem a term is used "Goshitsuku" which refers to the importance of body placement or movement. Also these volumes were used as literary tests for scholars and martial people.

Haru Aki Jidai
Muken Muyu

No fist No courage

No Courage no Fist
In the opening of this chapter we will be dealing with Muken  Muyu. The following was translated from what appears to be a poem not exactly 31-syllable tanka but close.
How long will take to understand this concept (Muken Muyu) this concept of flowing existence between courage and no fist?
At what point in battle should one employ this concept. At what point should one employ this concept off the battlefield?
From long ago this concept came.

When should one employ courage?

How much of this concept is of value?
How much is left up to the user to
learn develop and employ.
People who live in remote areas near rivers or the coastline in ancient times have always utilized this concept at some time. It was a required quality of survival. People who always get sick must take care of themselves by building up stamina and courage to fortify their lives will live with nature. This type up attitude led to overcoming most any obstacles.

From the Chinese Classic Book of Songs
As the statement Muken Muyu is translated it takes great strength and courage to understand and utilize this concept even as obscure as it is. In Bujutsu one must have a good understanding of Kobushi's mental and physical skills to undo any wrong and make it right.
From this then once trained properly in Kobushi Ho Kubushi Jutsu becomes a more useful art form. From past and present east and west there must be a distinction between Butsuri, Butsurei, and Taijutsu, which often times are at odds with each other. Each area's Gijutsu or techniques must be thoroughly understood to be effective and to see how they interrelate.
Strength both inner and outer plays a significant role in the individual’s development of Buryoku and Toshu Kuken. These can be learned through the knowledge of Bujutsu. Strength can be defined as muscular or body strength. The ability to use body or muscular strength with proper breathing can produce powerful results.
For a soldier in the field this is a powerful tool. For the individual who is a martial adept proper utilization of body dynamics and breathing can lead to development of naturalness in style and manner. This is a sign of true strength.
Rigorous effort when fighting is a natural learned ability and must be always exercised to develop continued strength. One must always determine what to use and what not to use especially in different environments which is learned through proper training naturalness takes over what is best for the individual and when. Also other areas play into mans emotional state.
A person who has been properly trained and enthusiastically urges his body on to its limits and some times past tests his limitations for irregularities. In truth this is the ideology of the real hero.

When fighting in the world today man must follow certain rules. Naturally strength or energy in a body has its limits. Therefore, to be able to go ahead in life certain physical limitations have to be observed.

However, to go beyond this man can delve into other areas e.g., "Meditation" and through meditation one can empty ones mind while completely relaxing. Through meditation comes states like "Mushin no Shin" or Getsumei no Michi"
In addition you gain insight into areas like Renbu Yoriki (Techniques in Strength) and Renbu Yoshin (Techniques in Mind Development). These are two of the most important ancient ways.
A good analogy is a rabbit and a square and strength and courage all four are directly related.
In ancient times in China strength was more or less an expected concept for most martial artists. The ordinary meaning for common man was entirely different.
Another note from the Shikyo (The volume on Shoga)

Two terms come to mind Ryoriki and Ryohori (Journey of Strength and Way of strength) yoriki for example could be back strength or body strength. Ryohori could be the inner part of strength. With the above references of Kobushi and Courage and the differences between strength and armed might a better understanding can be gleaned.

Haku Ju Ugo

Animal Strikes and Movements
Man plants a new seed.
Man chooses the weapons.
He prepares to create a new way through Haku Ju Ugo.
In an era known as an era of peace and that the literary way on conjunction with the he martial arts was the right path to follow. This was based on the Shudo or Chou way, which was received from the Chou Dynasty ruler Sen "0”, had many horses and vehicles along with many private soldiers or bodyguards and was always hunting. On one of his forays he saw a variety of animals combating each other and chronicled these for historical purposes.

I think Haku Ju according to historical records Haku means open strikes or grasping and holding. Shuken, Teken, or Teken Kobushi means animal strike. The technique was base on height and a variety of physical postures. This system of fighting demanded immediate action for defense. From this development the basics for Kobushi Jutsu came about.

Kobu Yuryoku

Great Martial Influence
To wear sheep's clothing is to act out an art.
The truth is in the disguise.
Apparently this attitude is in mans nature.
A houses destiny is to gain status.
To wear sheep's clothing or leopards clothing was a part of animal identification.
Through this influence comes the development of martial arts.
That man is special who works under these conditions.
A man that is stealthy has the three special gifts.
A special man with "3" special qualities
To be able to charm while attired in animal clothing is no doubt imposing. A person who can charm or command in sheep's clothing can just as imposing if he were attired in leopards clothing.
Inside the clothing he holds great power anywhere and can see from any angle. In sheep's clothing one has the countenance of peace and harmony. If another looks at a man dressed in sheep's clothing he sees a bright picture.
From the Shikyo Kokufu Teifu

In Kobuyu or martial influence "Ko” means to attain or to be serious to a high degree. So I think to understand the meaning of Kobu in Bujutsu one has to investigate the mysteries of the "3" special qualities power, influence and strength.

To be influential or Yuryoku means literally influence through strength. This term Kobu Yuryoku is one who has the determination to investigate influence power and strength along with a solid understanding of Bujutsu.
In summary to develop this inherent attitude is very difficult to do. To train in the martial arts through just strength is learning an art in name only.
One must give praise to the man who can don a sheep's clothing or a leopards clothing and mingle with his own and maintain power, strength and influence.