A historical Perspective During the Reign of

CHUI #1

The correct naming or title for Shorin-Ji during this time was also noted as being Shorin-Ji no Bujutsu. Shorin-Ji no Bujutsu in any case covers quite as bit of information on Kata. Since this art appeared on the scene there were many queries on it and Kata and the art form teachers wanted to make sure all questions or important points on Kata and technique were covered adequately. From this point of view the center where all this written data on this subject is quite voluminous and came from many sources. When we say center were are referring to the source of where this information came from which was the ancient mountain known as Su-Yama which was surrounded by fiver other peaks known as the mother milk peaks or Go-Gaku Chu. The center peak was also named after a Taoist Doshi Insei. This area was also noted for it splendid view and cold, crisp and clean mountain streams.

This graceful landscape is said to be breathtaking when first viewed. According to Chinese lore it is said descendants from heaven came from here. The faith or belief in the imperial capital was everlasting in this sacred place, which was called Yosei Fukuchi. This is where the famous Buddhist from Toryu who always went to this area to meditate.
In the ancient province of Wei the then literary emperor Rokuyo moved to change the location of a certain pagoda Hichi to Shoshutsu-Yama or Shoshutsu mountain and invited a Buddhist monk Butusda Fuku-Shi to reside their as a tribute to his rank or class. During his stay he had developed a technique called the breath spirit. Many people came from far and wide to see and learn this technique. From this technique came grace and power depending on the path one took in life. Many people were ordained at this shrine by Chufuku Sensei.
With this in mind Shorin-Ji's popularity soared even higher in adepts wanting to study and learn this art as it was the closest thing to enlightenment or truth for all to be able achieve. Many already enlightened came like Butsuda Enza no Sho along with two others who received Buddhahood; Ryoshu and Rokunomachoto at the above shrine and had also translated the ten land earth sutras for the Kitoko Chiron sect as a favor.
Also during this time the Tang military general wanted the lands west of China returned for more area or space for the Shorin-Ji sect. This was not though going to be an easy feat. They finally had to work with India for a revised border to get extra land but not all the land they had hoped for. During the Shubu (Chou Military) Haibutsu or (Anti-Buddhism era) Shorin-ji’s monk Ekikiyaku escaped the Chou military and went into permanent hiding to start a new Sorin-Ji order. But when the then Emperor Sei found out what was going on he ordered that this activity by the government cease and leave the Buddhists alone. According to history the monks were able to return little by little 100-120 at a time and they were assigned to area called Keion under the Kojunto no Sekigaku which were another large from of learned scholars where they met another famous monk Yakuchichu which helped them settle.
Now during the Tang no Genki Jidai or the Tang era the Buddhists were told to cease their activities once again but a man named Fujaku had already settled in and was reporting on the activities of the Northern Sect called Fukusho and was feeding information to the government on monks Yukin Gochi and Zenmu Isan Soto. This new Sect he was watching it was reported was a very mysterious sect who philosophy or beliefs were in deep thought or meditation.
This sect’s idea was very difficult to understand let alone study. One person who would know was Kozen Sensei, who was reportedly from the Shorin-Ji sect based out of Su-Yama. Thusly was formed from this group the Su-Yama silent meditation philosophy. Here the secrets of this sect were revealed to the most senior students and practiced there. During this there was one virtuous man or monk named Roshuku who lived a secluded life at this sect’s base. He was the most learned one in this arts mysterious silent mediation way.

During the last days of the Shorin-Ji monks there was one famous monk everyone talked about named Sosha was known to have had study with Daruma Dai-Shi or Daruma the Great Teacher. He was also a virtuous man who helped the monks who were scattered after the Shorin-Ji was razed. From this point on the Tang era now new of Daruma and his influence and the new sect he had formed.

The Tangs also knew that his ideas were somewhat different than from the previous sects and their aim was to possess ideas or intentions that were for the good of all mankind that is why they were tolerated to operate once again.

The biography on Daruma states that his intentions were very clear especially in his thoughts and his deeds. There were some though from the original temple that had their misgivings about this but went along anyway. The now recognized Tang era Daruma Buddhist Priest went to an area where the Sung era thrived to a southern mountain pass and went into the ancient Chinese Province of Wei. It was said that he taught a man there named Dosoka who had also achieved enlightenment after a time. All knew that the priest Bodai Daruma was in the same area and after this Daruma returned to Su-Yama to rest and to teach the proper way man had to live his life. During the 60^th year of the Tang rule there was a monument to be built on one of the peaks near Su-Yama. Daruma then picked one pupil to teach a high priest named Hoho to teach him the deep mercy gateway of enlightenment.
It was said that two other people had direct transmissions from Daruma two other monks Shosoan and Nisoan. These two it was said looked after Daruma and his needs. It was written that Daruma made another appearance in the southern lands and then again in the north in the ancient province of Wei.
Upon returning one day near Su-Yama his home he settled into silent meditation forever. The area were he resided was considered sacred area. Whenever new people studied at the Shorin-Ji they were initiated heavily into Daruma’s ideas and thoughts. The author of this original work has had an opportunity with friends to see this sacred area and read of Darumas accomplishments and ideas. There is a monument for all to see in this area to remind one that this great man indeed did once live, thrive and teach in this sacred area of Su-Yama. Many flocked to this area to learn and meditate. Many skillful Buddhists monks came from the Tang Great Buddhist Sect Ji O Ju. This religion they incorporated into their national defense training for all soldiers.

This was especially important during the Rakuyo no Joran or the Rakuyo riots. There were three temples during this time of import that proglumated Daruna’s ideas and thoughts they were Keieki, Donshuto, and Sosenshu. The monks during the riots of Rakuyo defended the great sect’s main temple.

During Daruma's time and into the future there were many other dynasties and rival chiefs vying for space and power. The Shorin-Ji members were always there to assist in the righteous cause. Like the Kijiei group during the Gahoku-Dai or Gahoku era were the Shorin-Ji became as soldier monks were restoring peace in this era. Training in the military arts like Kobushi-Ho was not just a way of life but a must.
Some thought Kobushi-Ho was an art to be left behind or forgotten but they were mistaken. The Suhei Shorin-Ji was used in times of strife and war to help restore order. Some might think this odd for such a class associated with Buddhism but just opposite the Buddhists were non-violent to a point but brought the brink or precipice of extinction sudden changes as this were not uncommon for the good of the all. This is true as we have seen in previous translations. The Tang era is a good example the monks were considered a stand-alone group.
The old Buddhists of Shina (Old name for China) lived during times when the government power scheme was going up and down one side or the other trying to find a happy medium in approved goals they were seeking for a stabilized government. The monks all the though were gaining strength in numbers but also forfeiting ground to the government forces being moved around here and there.

But as time went on both sides saw some improvements. There was a re-building of empires and government systems in progress at both the local and civil governments alike. In the northern and eastern areas of Wei Province this was also evident massive rebuilding of the government systems based on local political situations. This went on during Tang & Sung Dynasties. It is regrettable that so much change was ongoing which was supported by revolution after revolution, land grabbing, changing of rulers this only made it more difficult for the people to adapt.

(Bodai Daruma Su-Yama Shiseki Taihan)

(A General Historical view of Bodai Daruma, Su-Yama and Taihan)

Shorin-Ji's military fame was at a stage which let loose a roar heard around the world. It was an era of change for these soldier monks. From the end of the Zui era to the beginning of the Tang era during the early 7th century and into the era of the Senran or warring era, and on thru to the Ming era and into the 16th century were the pirates dominated the scene there was always the presence of the Shorin-Ji monks. These pirates with the help of the monks and government forces help quell their activities. The monks received Dai-Senko or distinguished service commendations.

-----SU-YAMA SHORIN-JI----

SHORIN TEMPLE OF MT SU-YAMA
RYO NO DARUMA DAI-SHI NO ISHI

(THE HISTORIC RUINS OF THE BRIDGE DARUMA CROSSED)
In the mountain range near Su-Yama there were five famous peaks known as the five mother milk peaks. Of these peaks there was one known as Kosotsu. From this peak one could cross from Enshi prefecture into the then capital very easy by foot.
During the 11th month, 6th day of that year a man named Shincho-San was traveling with coolies in a scarlet covered conveyance along with his personnel affects traveled from this province to the capital city. This path he used often to convey supplies and products to and from the province to the capital city. The weather changes were variable in this areas and always changing.
He had been traveling about 55 Ri (One Ri 2.44 miles) and he was a stout man who always weathered these changes in life. He had stopped one day at a rest stop along the way named Toe.
In the Buddhist village there called Eson he ran across a strange sight he came upon a Moslem enclave. These enclaves were not uncommon but mostly confined to the Shantung area in Honan Province.

These foreigners out of curiosity came from four nearby enclosures and queried Shincho-San about the mountain areas Shoshitsu-Yama and Shitsu-Yama they wanted to know about Buddhism and the Shorin-Ji ways. They stated they came together here to benefit from this training if it was available. They looking for an area around these mountains called Usoku-Yama.

There were two temples in this village Ezen-Ji and Eitai-Ji and they knew who knew of the areas the foreigners were looking for and were guided to their destination by the villagers.
In Shantung there were many Buddhist sects mostly were of the pure land variety and were scattered throughout the woodlands in and out of Shantung. There were the Reigan and Tendai pure land sects, Keishu no Gyokusen of Ro-Yamas, and the Torin Seirin Anyo of Ho-Yama

or known also as Kinryo no Seikato.

Most of these temples were razed and turned into ruins because of so many sects starting and failing. And also because of the political times which were changing. When people were governing themselves somewhat the area flourished. But when the government took over things again fell apart. The temples in that area of similar origin formed together to rebuild and stay alive. They banded together for many years afterwards.
During these turbulent times many riots or outbreaks were commonplace always upsetting the status quo. Many cultural transitions were also taking place. The state of affairs in most cases was in upheaval because of the constant change in government rule and government process. This was normal history says from successive generation to generation.

Now we look at the Chuto Futenchin, which is an area near the above temples where a large grave is located next to some smaller ones. There was a rumor that Daruma was buried here but never substantiated. In this area there is a lot of history on the lineage of these ancient mounds where the highest of personages was buried and it as stated above is thought that Daruma is buried there. This great man Daruma and his name is linked to this area thru historical records.

If this were true what could it mean? With one look at the records and the physical examination of the area its raises a lot of questions as to where Daruma's last resting place might be.
Even these days he is somewhat of an enigma. As one quests for his spiritual enlightenment here so do those search for the spirit of Daruma.
As Futenshin and Ryoko Taishibo stated ones attainment of enlightenment is elusive at best and if one wants this state bad enough they will earnestly seek

out the unattainable. One must leave all wealth and possessions behind all attachments cast away it is difficult but one can do this to detach oneself from

this material world is a start. The above are just facts related to Daruma and his life. They are mysteriously linked to everyone I believe its just finding the key

to see what’s really out there. The possibilities are limitless. The true key may lie hidden within us dormant awaiting the right catalyst to unlock this mystery. There is much information both fact and fiction that lay in the area where Daruma died and was buried. It is up to us to find this and redisseminate this information in order that we may learn the final truth of life itself.

There is one hill in the back of the Shorin Temple, which is dwarfed by the Nyuho or Five Mother Milk Peaks, which surround Su-Yama. In order to cross these peaks there was only one access road, which was always watched by rebel or highwaymen. Sometimes they were in plain sight watching for the unwary strangers. It was the coolie’s job to watch out for these rebels when traveling. There were warnings put out by the locals and the collies just before nightfall to warn travelers it was time to seek shelter. These were at both ends of the pass road in between points especially the right handed trails or paths people never hesitated when these warnings came. One day as it got dark five people arrived at the gates of the Shorin temple seeking shelter.
The temple was situated in an ideal place it had a natural barrier around the northeast face in the form of a high wall which was called Shoshitsu-Yama. To the south were the five mother milk peaks.

To the northwest was Taishitsu-Yama & Shoshutsu-Yama both smaller than the five larger ones. Then directly in the middle was Su-Yama or as the Koreans refer to it as Su-San.

Around these five-mother milk peaks or Nyuho were thirty-six smaller peaks. During the early morning and late evening these 36 shone like jewels in the sky. The north side of the mountain face is very ordinary in itself in that it appeared sometimes that the north face came a live with activity of its own will. Taishitsu-Yam has around it twenty-four smaller peaks. Shoshitsu-Yama also has thirty-six smaller peaks, which are very majestic looking especially in the winter months. Su-San or Su-Yama during the late Han and early Tang eras were regarded as strategic to both military regimes. This was especially so because the ancient province of Wei was guarded by these mountains, which had only one entrance. There were inside these mountains 9 natural rock bridges, which could handle only a handful of people at a time. During this time several hundred rebels rose up to form the Chuji Chusai Ko and tried to breach the entrance to the ancient province of Wei and capture the Emperor known as Oshitsu. But the pass into this province was very tricky and sometimes impassable. The day this happened the winds were very high due to a storm in the local area. They lost their way. Oshitsu never revealed the path from Su-Yama thru to Wei again.

This is rarely traveled and talked even less. It is said that the Emperor Kobun Tei founded the Shorin sect but lived in a detached palace at Ezen-Ji. There was another temple Sugaku-Ji, which was owned by another late Emperor known as Senbu-Tei. The Meiren-Ji was founded by Emperor Sujo-Ji, which also claimed heritage to the Shorin sect.

Moreover, there was a definite connection between the ancient province Wei and Su-Yama. Even today records are sketchy as to what the connection was unless it was strategic in value to the monks. A man Reitaiko who served under Senbu-Tei and Komei-Tei told all this. Senbu-Tei during his reign of supported another emperor Kobun-Tei who vied together for political advantages.

They were known have developed their special Mon or family crest emulating the Dragon, which was known as the Ryumon. These were though unearthed quite some time later in the caverns underneath the temples in the mountains.

Reitaiko had earlier known of these caverns and of the Dragon Mon and used them to pass him and his groups through the area undetected. For what reason at this point it was unknown. Now from the north rises up the capital city of Koan and in this capital was a city called Unko which in it was a temple called Sekkutsu-Ji. This temple also had strategic value. There were several of these strategic points within this mountain range needed to access other strategic points. This mountain area was fortified and easily guarded by these points making the area almost impenetrable.
At the northern face of Shoshitsu-Yama in the background as was described before was the five mother milk peaks or Nyuho. The peaks under these make up guardian ring to this mountain fortress. They’re also many mountain streams, which flowed thru this area making it all the more majestic. Shoshitsu-Yama opposes or faces the northern face of this mountain range. In this area it is said that Daruma sat for nine years in silent meditation because he was so devout to this art of Kobushi-Ho. The area in which Daruma had his activates prior to going into seclusion he spent 20 years studying under many teachers one of which was Hatsu Daifuku Sensei. This was the starting point for his change. It is said that Hatsu Daifuku was a direct descendent of Buddha. He always sat it seiza meditating developing Koans.
It was said that Kobun-Tei spend 17 years in a temple studying the Shorin way in capital city of Zui Province. He studied with Seiin and Rinkoku who also had a special affection for these ancient mountain peaks. They were always traveling all throughout this area. During this time by imperial decree another temple was built near Shoshitsu-Yama and was manned by a head priest assigned by the imperial court. The main Shorin-Ji at Su-Yama had 63 separate drawings depicting each and every area within and without. These were used for planning purposes. The pupils in this temple were in their youth but considered because they were of a virtuous mind and body. Their training was intense physically, spiritually and mentally.
The density of monks had to carefully watched because of space. Monks like Zokuho Soden, Gensho San, Zodenchu, and Dosen changed the course of the training all for the good with different types of training to offset the spiritual side.
In other research it is said that there was supposedly another founder of the Shorin-Ji a one Shibun Ritsushu and it was said that he had poisoned Daruma and was later found out he was falsely accused of this crime. He was a high priest of this temple at one time. There were two other priests Sochu and Shinsan Yukoku who studied under Kushi Rannya for many years in order to become Buddhist Zen High Priest. Another man of import was Shosho who was credited for writing the sutras for Soyo Ito Zendo and the only person licensed to teach this art at the Sogaku-Ji. He was used to this austere life and gave much of his time toward this art was another reason he was deigned as high priest.
Subsequently, this standard of training was adopted for all new pupils entering the Sogaku-Ji by the sects founder Sanzo.

During the Hokusei Jidai it was also thought that Daruma had taught another monk a one Shuseizin Seshiya who was one of the famous four monks to include Keiko, Sochu and Suraku in order to keep purity in his order. When Daruma was in mediation facing the wall for nine years there was a period midway in which the number of pupils in the Shorin-Ji main temple had doubled because of this selfless act. As the days wore on more and more students were seeking entrance to learn the way of Daruma.

Since the Shorin-Ji was established there was a big push toward Zendo & Zen-Ho The way of Zen and the Laws of Zen. When the priest Keiko arrived at the temple he was praised by the government under the auspices of the monk Sochu for his dedication and previous work in Zendo & Zen-Ho. He came from an area called Ho-Yama, which was famous for teaching the Zen Way and its laws. He came to Shorin-Ji to develop himself further thru the teachings of Daruma.
Bodai Daruma had also developed the Nantenjiku or the famous Southern Brahman class second only in power and spirit to the original Brahman class. Daruma was very tall and his stature impressed all he met.

During this era a monk named Ryuso who had just arrived from the southern mountain pass. He was to have met a military emperor named Butei in Kwangtung but had missed his appointment. He made another for this mountain area for the five mother milk peaks. During this meeting/greeting he was to bargain for a boy’s passage into Wei Province over which this emperor held sway. The meeting was a success and Ryuso's was allowed to let the boy pass. After entering Wei province with the boy they stopped that afternoon at a Zen sect for instruction from Gokushitsu Koju. There were many waiting to see this teacher so they waited.

This chance meeting in Wei province at this place and time resulted in their able to enter in Shorin-Ji. They stayed for two years. They met a priest named Dosen who it is said he stayed in meditation facing a wall for eight years (520-528). This legend is also up for interpretation by many as being false as there is no real documentation just heresy.
Dosen & Keiko were two Buddhist priests from as long time ago and they had their admittance delayed into the temple. They were to meet with a priest named Hosho who was to examine them to ensure their suitability. They arranged a meeting a place in the mountains that everyone knew. After four or five times the meeting never took place and the priest they were to meet knew of their true spirit in this endeavor was not with them at this time. The testing of the truth way is essential before one can embark on the path towards truth. This is the prescribed way to start. One must have good deportment or conduct of oneself and with others.
Once proper conduct is learned brevity of consciousness is achieved. These basics are a must to cross over into the Buddhist arena.
Once one has entered onto the reasoning path a certain faith is being developed. Once this is done then again one can enter a sect firm in the knowledge that the basic precepts are understood and practiced. With this #1 goal in mind one can then move onto the understanding and appreciation of the spirit and then a stillness of the self. This then leads to the development of the unborn nature or intuition.

This helps deepen the faith in oneself and others. If this is not developed then there will be antimination of the faith. One will think they have the faith but one is really being deceived into thinking that one on the right path. This unborn natural state is a return to what we once were in the beginning. This is termed in the phrase Gyojuhekikan (Absorbed in the will to return to a natural state thru wall viewing).

Once the spirit has been tapped into one has to be strong in order to maintain this faith. One must beware of other lesser faiths, which one can be absorbed into and this leads to a dark path.
To begin with Kyo ni Sekiryu or the faith domiciliary can be strengthened by sutra. The Takyo Zuikaze sect had this same problem. They found strength inside of inside of another sutra. This then built there up their strength in their faith. You eventually evolve from one spiritual level to another easier with sutras. With the law of Jozeanshin or way to peace of mind law when one studies this way one can enter into new level of reasoning or mindset by utilizing the spiritual center. This allows one to enter into an unborn mindset once again and thru this one will have a greater understanding or realization of the self and a deeper understanding of Gyokuhekikan or wall viewing/meditation.

Mempeki and legends surrounding this term are based on Daruma's experience in meditation facing a wall. The practice of wall viewing can be any thing but a wall was preferred as it limited your view and possible distractions. Practices like this are good for proper meditation. Conducting oneself like the 3 terms Hoen, Zuien, and Mushogu are fine examples.

Thru Hoen we learned of proper conduct in learning the fine arts, to also meet pain and suffering head-on and experience they’re by products. This can also be complemented by praying silently. One can receive much satisfaction form silent prayer and meditation. The paths Buddhists take are often painful. Zuien is also related to the above. Meditating silently on nothingness is also important especially when there is a loss of spirit. If one is docile and quiet on the inside the outside countenance of peace will manifest itself.
Mushogu is like wanting or wishing for something that is not gained thru hardship. To want but not take part in the work that is involves is bad. Again pray silently and build the spirit. Thru this method one will develop peace and a strong spirit throughout the body. Another term Jihoko thru this we learn about the purity of the inborn nature and the reason for the oneness.
Dosen taught that thru the gate law we learn proper conduct and reasoning. By learning or emulating Daruma's ways we can actually enlighten civilization with the knowledge of truth. This type of person represents sacrifice for others. People it is said by Daruma can live to the age of 150 if one wants to and still function properly. If the faith is there one can do anything. If this is so then one must read the analects of Daruma at the beginning of the Tang Dynasty. In the long run for many years to follow this faith was alive and well in the ancient province of Wei. Bodai Daruma spread his work by word of mouth. To learn more about Dosen there was published a record called Keitoku Tenchroku, which detailed his life. He had one pupil or deshi named Donrinten. He later on though changed his name to Fuzui Takyo and then to Fuzui Bunkyo for what reason no one knows.
There was one monk Zokuko Soden who had one sutra, which was named Roka. This sutra was famous for its affect on the human body. His name was changed later on to Keitoku no Genkyo. Zokuko Soden was also in the legends and talks of two other priests Dosen and Donrin these two succeeded Zokuko Shoden.
Next we see the entrance of Keika as will be outlined in the following pages of text. He was supposedly the pupil of Daruma. He attended the same school as Rinko Sensei.

The link between Keika and Dokaku as being Daruma's only pupil is really up in the air as there is not much historical information to support this fact just hearsay. How many people know who was the actual pupil maybe Rinko Sensei? There is some info noted in a writing called Yokukeiroku in it which mentions two scholars Yakujochu and Donrin who may have known. This was certainly noted as one of the topics when Shomankei flourished and lectured about Daruma along with Rinko.

I think that only Rinko and Dorin agree that maybe it was Keika who was Daruma's pupil. Both men Dogaku and Keika followed Daruma's teachings very closely but Keika was the one who was actually centered on and practices Daruma's teachings. You can see how big such a controversy could get or be if it came down to who it was. It really boils down to who did the teachings and how well were they transmitted to the common people. Was this pupil able to follow in Daruma's footsteps to the tee? No one really knows only conjecture at this point.
Donrin himself believes that the spirit law and was able to pass the tenets of Daruma down exactly as Daruma had wanted. Some have even said that Donrin had studied directly under Daruma but was expelled from his presence for some reason so many legends and stories. Next there was another hairline connection also between Donrin and a man named Kutei Ryushi. The two were connected to Daruma some way but no historical proof to say as what the tie actually was. The then high Buddhist priest had agreed with Rinko that there might be more credibility that Keika was his actual pupil based on temple records. (Note: When we refer to historical records here those are the ones the Chinese have in their historical archives. What the temple records state may be different or not in line as to what the government had.)

Also Daruma's pupil was also a pupil of Kutei Ryushi. Kutei Ryushi had three pupils actually Daruma's pupil, along with Dorin and Dogaku. Some think Kutei Ryushi had private counsel from time to time with Daruma, which was very rare, in that one could construe this training. If this is so did this not make him a pupil whether personnel or not.

In Northern Wei Province the Zen law of Buddha as taught by Kutei Ryusho was very difficult and taught to very few in that this law was so difficult to grasp even by the commoner. At the same time the legend surrounding Keika is becoming even more difficult to follow yet understand. Some say that now that were two people now named Kutei around which Daruma gave training one of which might have been Keika. Daruma gave both training it is aid in three main sutras the Kongo Sammai (3 Great Diamond Sutras). These sutras may bring about doubt but never fear. One must see or know the contents of the truth. Once this is done doubts will melt away.

With this then comes clarity of mind and vision and acuity both external and internal. Daruma and Keika analects are covered in four volumes. Also during these days Kutei Rusho, Buddha Senoki, Rokuna Hocho, were three special people who very familiar with the Seshin Homon and they passed this down to another individual named Yakujo who was ranked with Keika. There 10 other sutras discussed which scholars and researchers knew as the Takai Sutras. Shina Bukkyo or (Chinese Buddhism's) high position, which was known as Rishi Tenkai, was a very exhaulted status for one to receive during this time. In order to receive this status one had to have complete knowledge and understanding of the 3 great Diamond Sutras and the Kado Kei Sutras.

These sutras detail much information to include old China and their race. The 3 Great Diamond Sutras that Daruma gave to Kutei Ryusho were direct from India.

Buddha had three cherished items that his teachers gave him and Kutei Ryusho's and Dorin's sects had knowledge of these three items and what they meant. They were the 1. The Buddha, 2. The Law, and 3. The Priesthood. They had to as Daruma did learn of these thru intense meditation. Kutei Ryushi and Kutei Daruma's Zen way was based on some special books entitled Daruma Tanazen-Kei or Daruma's Tanazen Sutras. This information delved in the soul and mind of man and the narrow path that separate these two areas. To find out about these two areas one must find the mirror of the true self in order to fully understand how these two terms interrelate.

This variety helps us supplement our spiritual thought process. Like the term Hi Fu Ko No.
These Days in the eastern and northern areas of Wei province there is another Zen sect called Tongo Zen Kyo. It is said that Keikan Sensei is the high priest of this sect. This sect has many pupils in different or varied modes of training or learning. From a Shorin-Ji viewpoint this training is important especially if one were thinking of joining the Shorin-Ji sect.
On the temple proper if one were to enter the outer gate of the Shorin-Ji precincts on both the left and right path one would see many monuments of those who have studied and came before and who have contributed much to this temples growth. One such monument is the Ten O Ten or Heavenly Kings Hall.

In the interior one will many other splendid scenes. In the interior There is what as known as Daiyu Hoden or Great heroes treasure hall. After this there are great monuments, which outline temple law and the great hero law. Then comes the kitchen areas and visitors quarters. The great hero hall what each had one or contributed. Next are the personnel sleeping quarters for the heavenly kings hall are opposite of each other to give one a greater perspective of inhabitants of the temple. From both inside and out one will see immediately they effect that this temple has on people. The reverence they show in every quarter of this temple is so absolute it’s like a thick ether mist. Then further on to end are the bell towers both left and right for ringing in the day and prayer time. Then we finally come the Hall of Hatsuda Ten. Then we come upon the hall of cherished sutras and finally the monument to Daruma.

Daruma was very famous personage at the Shorin-Ji and as previously mentioned Hatsuda who was one of Daruma disciples is also recognized as an exhaulted figure and has a place in the Shorin-Ji precincts. His memory is well remembered. Both he and Daruma are monumentalized in the Hall of Legends. In modern times this is known as Choshuju or centering on ones conduct or deportment. In the hall of law as mentioned before at the very end there is a bell tower and behind it is monument in and area which was not being kept up. This monument was for a monk of unknown origin.

After walking by the law hall the area is divided into quarters and was elevated somewhat, this is strange in design to begin with and ends at a large white gate.
From that point on is the beginning founder’s hall and on both left and right sides it was divided into a left and right wing. In the right wing there is portrait of a women priest a daughter of a monk it is believed and her peaceful countenance is shown to put one at ease. In the left wing is circular picture of priests performing Kobushi-Ho. After this hall we have the white robe hall. After this hall we step around an enclosure and high on a knoll is another set of quarters out of the way of everything else. These quarters have an excellent view of the founder’s hall. Then we come upon the assistant’s hut and just beyond that on both the left and right path is a hall with statues of Kwannan Goddess of Mercy.

At the end of this grand facility is a last set of quarters this part is best left for last in that it was a relatively new addition. Yuikoro which was otherwise known as the bell towers of which there were two in this area. These bells stand today and in their original state. They were from the Big Virtue era or Daitoku Nengen. Their shapes or design are very beautiful carved very intricately. It is regrettable that the bell tower steps have deteriorated to a state of disrepair and are almost destroyed. The architecture of this facility appears to be new and its structure well positioned and peaceful. While looking out onto the grand courtyard one can see various statues of Chinese noblemen dotting the landscape. In addition, the Hall of Hatsuda one of Buddha's disciples can be also seen clearly. His statue is there also and when one gazes on his frozen countenance he seems to be at peace and looking very youthful for his age. The Zen moment here when one looks out over this complex seems deficient but it’s all in how you look at it and is different for each one who sees it. Another important record that mentions much about Daruma is the Blue Mountain Record. Another writing is the Basoi Kanansen, which gives us insight into the great teacher’s heart. The Bohaku also talks of the spirits of the dead. Some go to this place to pray but most are frightened away by spirits of the long ago dead or in the buildings that house the spirits of all the dead within and without the precincts.

Since the Mongol era the high priests have always been thin and frail looking almost to point of looking like the walking dead. In one hall there is a Sesshu or a bas-relief drawing and in that drawing is an image of the actual training day at the temple.
One can only imagine what was going on that day through the minds of the practicing monks. There is also a picture of a priest named Tokata, which is very old. But who was he? And what did he do? Inside the main hall of the temple there are many stone monuments heralding the hero's of the Shorin-Ji sect some are of the following are noted below:
1. Three monuments depicting Sonniku Kokuzo.

2. One thousand statues of Amida Buttsu. Some for the eastern and northern province of Wei. Also one heralding a Priest named Kohomei.

3. Three tablets of information on Gautama Buddha and picture of a priest named Tatozo.

4. Four copies of the great diamond sutra from the Toko sect & sutras from a priest named Ropek.

2. 
   Pictures were depicting the Manchu King Semin and
   

His loyal soldiers. Also pictures of Shorin-Ji's priests Kaishiso, Keicho, and a document by Donshuto titled Sensha O Sezu. This document is an autobiography on two stone tablets. Of whom it is unknown at this time. However, below this monument which was carved during the 16^th year of the Gan era depicting information on a one Showai Sanka-Kai in Chinese literary form. Also depicted is information on Chou era Buddhism. This information was considered non-usable after five years after it was recorded because Buddhism had changed considerably after that time. On the other wall was a stone monument depicting Taishushi Shorin-Ji Hyakukokuosho Go Sho Hiki.

6. Dai Shi-Hi or great teacher monument of Taigan Juken Zoryo Daruma, Shiesei Shichi nen Oyo Gensan Hodomae.

7. A monument to the Bell tower Kaison Yuko Hiyu Gannen Shoro ato.

8. A monument to the Blue Forest Phoenix Jade Prince during the 11^th year Horin Keiko Anyo Hi Shisei Kinen Ten o Den Mae.

9. A monument to the hermitage of the High Priest of the Shorin-Ji. Also information on the Tashu Seiho Zen-Ji. Information on the priest Sokuan and his hermitage, info on Kogan from the Shantung Reigan-Ji, which had other temples in Nanyo, Rakuyo, Suyo, and Shantung.

10. Finally a monument to Chokushi Satei Shorin Sekishi and their five groups.

There was a new sect that was going around during this time called the Rinsai sect, as it was a sect that was catching on fast as was with the Zodo-Sho Zenshu. Their spiritual strength was noted, as being very high which was one of their strong points. This system one should be concerned with when one is studying it in that their sutras are quite different. Shorin-Jo during the Gan era promoted the Rinsai sect.
During the Enyu-Gan or Enyu era Yuko who was the founder of the Zodo-Shu promoted a strict law system within his order. The Shorin-Ji priests were always praising Yuko. Yuko was always undertaking the efforts to renovate al temples found in disrepair, which was a part of his system of self-improvement.

This reformation of Zen law was always displayed at Su-Yama and its temples. Yuko and his sect gained much political power. His following at that time was 10,000 strong.

Another sect, which flourished around 1255was the Kenshu Zenshin-Kyo whose founder, was Rishisho. They had over 482 temples. They were though according to historical records divested into Yuko's care. They then fell under the Shorin-Ji auspices later on because of their numbers and similar tenets.
Here is a list of other monuments at the main Shorin-Ji:
1. 18^th era Monument for Sukei-San High Priest

2. 21^st era Monument for Shotei-San High Priest

3. 25^th era Monument for Gyokuzenkai High Priest

4. 27^th era Monument for Juko Muko Seika

5. 28^th era Monument for Gesshu Anjitsu

6. 28^th era Monument for Koko Senko

7. Monument for Zodo-Shu Zodo Zen Sect 24^th era of Tenko

8. Monument for Shosan Zenji Anjitsu

9. Monument for Zodo-Shu Zodo Sect Sedoko

10. Monument for mannaku Tokiko Sankeicho

11. Monument for The Great High Chief Priest of the Shorin-Ji
In this world these laws of these sects seem strange. That is true for the uninitiated but to the ones who know it is like night and day.
Inside the Shorin-Ji the Emperor Ryo who was imperial heir entered into priesthood as he was considered a virtuous man. This was so during the 8^th year of Tenko.
The descendant from heavens Tendera or heavens temple were said to inhabit the confines of the Rinsai sect grounds within the Shorin-Ji precincts. Since the Yuan era there have been many large groups of people entering the temple as followers who wanted to follow the law way of Buddha. China's following of Buddhism at this time was phenomenal. There are many followers of different sects of Buddhism these days but not like the old days.

When one would study in the main courtyard of the main temple there many stone monuments one could see to help reflect on the training they were receiving. The Japanese even today follow this style of training, which is surprising.

On a road near Shi-Yama there is Buddhist enclave named Neikyoken. The sect there is the Shiko-Kyu or Shiko sect. Their temple at that time was under construction and the monks were praying silently for its safe return. Another mountain named So-Yama, which had five sects that lived together. However, the Zodo sect was originally from this area. They had many spiritual secrets in the form of Koans and sutras, which kept them going. This is also noted in the Shorin-Ji records. From these five sects many affiliate sects were formed. This happened also with the sect at So-Yama. In the writing Shigokuyo there is much on how one can arrive at truthful spirituality. Near the city Suraku that was near Su-Yama there was the Ezen-Ji and Suitai-Ji al of these groups belonged to or operated under the auspices of the Shorin-Ji. Within Shorin-Ji there were two other temples of interest which were a class system unto themselves Hon-Ji head temple, Matsu-Ji Branch Temple. These controlled and set the law to others within its control. There was a region in China called Tofuken, which had Do-Ji or way temples. These also fell under the control of the Shorin-Ji.


---SHO SO AN---
(BEGINNING FOUNDERS HERITAGE)
Shorin-Ji and all areas west of the precincts were all hilltops as far as the lay of the land goes. Before and after this era the temples of this area were all made of stone pillars and were self organized and ran. During the Sung era most temples were wooden structures. They learned that fire or wind easily destroyed these. Then they looked at other architectural designs and started working with stone. All these temples once the change in style took hold they had interior walls laden with gold. All accept one style, which was of the older mempeki style used for wall viewing, as did the priest Rijun Hosan.
This last writing was a compilation under another name "Dosan". This writing was fitted in to give us another account of the above incident. This was noted

on a stone monument dated from the 8th year of that era. Back to the "Five Mothers Milk Peaks", about half way up the slopes of this mountain one will find the cave of Daruma. This again is where he spent his nine years in

in silent meditation to gain enlightenment. There was a priest named Keiko who took care of Daruma during this time along with Ryusetsutei who watched Daruma during his time meditating hoping to learn something form the great teacher. They tried in vain to get Daruma to speak but could illicit a word form him. Since his meditation and eventual death the area was run down for many years despite the priests from the temple and locals who tried to keep up the area. Finally the government decided to make it a national monument and allotted funds for its upkeep. This final heritage was noted in the records as being famous thru the auspices of the Shorin-Ji monks. The monument to Daruma was called aptly enough the "Shadow Monument" because it was always in the shade of the five mother milk peaks.
Inside the main temple all the stone pillars are carved with the likeness of Daruma which was done during the Sung era.
---- Ni Soan ---

(Second Founders Hermitage)
The first founder’s hermitage Shosekina was in an area of a natural barrier of the northern mountains. It was located at the base of Hachi U Mine (Eight Bowl Peaks). Near Hachi Mo Mine (Eight Chief peaks) there are 36 other smaller peaks or chambered peaks surrounding them both. From the summit of these peaks looking westward the peaks in early morning shined radiantly like diamonds. Looking at these peaks at Shorin-Ji from a northward view they are especially beautiful in the morning also. From the Shorin-Ji precincts eight branch villages can be seen. Many of the peaks are un-accessible from these routes. None ever travel these routes into the peaks because they are very dangerous all year around. Near Hachi U summit looking in the four cardinal directions one can see all of nature’s beauty at its best all year round.
The second founder’s heritage was quite small. These can be seen in the main temple and the founder pictures are in all the scenes when he was quite young. At this heritage before and after his death and into modern day one can see a sole lone tower standing by itself, which marks a private area. In this area is a stone monument with two important articles of faith written on it. They were never translated very effectively and were written during the Sung era by an unknown temple priest. A very sly priest of tall stature guarded the beginning founder’s heritage then. When one approached he appeared and when spotted one would have the tendency to move away not in fear but as if an unseen force compelled one to move. This was noted by a trader who knew him who lived at the base of the summit of these mountains. This trader harvested millet to be bleached in the hot summer air to be sold to many who lived in the area including the priests.
Now standing in front of the eighth founder’s heritage which faces a strange mountain peak named Shoshitsu peak which some say at the top of this peak one is able to look directly into heaven. At this peak there was one smaller named Bijo at the fork of this summit according to legend a priest was assisted by another priest named Keika who helped this man once named Renmatai who had injured his elbow on the upward climb to this summit.

This then led Renmatai to a priest named Gushinkyo to try to unravel a Koan at this mountains base summit. This Koan was to enable to learn a proper stance of some sort. There were three peaks named after these men to include one more Gushinkyo, Renmatai and Ryowantai. It is said that from this summit if one looks southward they can see these three peaks which dominate the area.

Keika from time to time won government praise for his feats or deeds. The area surrounding these 36 peaks are peaked with mystery. They say that each cardinal point has its own gate to heaven. These days the heavenly westward gates are blocked because of nature and erosion on the summits face. The only people who traversed or still traverse this place and know of the hidden entrances are Sennin or the Taoists Wizards of this area. Also supposedly in this area of the westerly heavens gates are two more heritages which the founder lived at.
There was also a temple long ago in this area where the founder also taught. But today no ruins exist. The second founder’s grave is supposed to be located in a hidden area on the northern end of the Yellow River. Somewhere in the nearby Shurinchu forest there are other graves, which is believed to house the second founder also. But legends are many as to the exact location of this grave. As a formality there have been various square structures built with 3 to 6 layers, some with 9 layers and 6 angles or some in bell shape or form. Some even say there are structures with a child like shape, which is noticeable in monuments to the Dali Lama in a remote ceremonial mountain area. From the end of this era and into the Tang era this area changed much. Much history and monuments in regards to the Sungs and Mongols have been obliterated. Much more could be told or described if these history records existed.
It is said that from the above supposed gravesites the Shorin-Ji priests pray have in the past been seen moving a coffin around on his anniversary but nothing has ever been confirmed.

-Dai Tang Tobu Keiei-Ji Yue no Kai Ho Rin Dan Dai-Toku Ho Gan Zenji To-

(A Part of the great Tang Dynasty and its tenets. A High degree of respect must be paid toward its laws, which leads one toward being a man of means. The only law is the one the high priest follows)

Jogan Shichi nen

(The 7th year of Jogan)

During the Tang & Sung Dynasties there was noted a large temple, which was built to houses many priests and graves. This was built away from the actual temple where the priests lived. In this temple lived a priest named Fudoto. This temple was built better that most because it was of stone, which would last longer than the ones of wood, straw or paper. The ones that were built with straw, paper, or wood burn easily when the priests became careless in which case the ashes were scattered to commemorate the ones who had fallen or succumbed to fire.
This priest knew that most liked to live in side the Shorinin-Ji precincts. But he liked his small temple and his gathering. These graves that he was taking care of on the side were in very good condition. The temple gates were in the location of the graves but far enough away so as not to distract from the temples actual living areas. This was good from the Buddhists spiritual point of view. The graves most thought were not important but this priest was like their guardian. He knew better. This was a prosperous era for Buddhism and all their temples alike. The spirituality of Buddhism played an important role in their lives. The quiet times were the most sacred in the graveyard. This is where the substance of their spirituality resided. The prosperity of this area came from the long past monks who were buried here. This was because their quiet spirits were at ease in this quiet area and rested in peace ever after for all eternity.

This era was known as the Seishin no Jidai or era of spirituality due in part because of the Buddhist and their contributions to society. This state of affairs continued for some time to come. The Shorin-Ji played an important role in ensuring that the Buddhists and Buddhism stayed that way.

Some did not like their siding with the Buddhists especially the government. During the Tang era there was an ordination platform established for the Buddhists by the Shorin-Ji High priests. This also the government did not like in that they wanted to control what and where the Buddhists went. It appeared that the Shorin-Ji controlled them for the time being during the Zui era when war the current state of affairs laws was upheld to the fullest by the government. But other than wartime the Shorin-Ji held sway.
The man who started the ordination process was a priest by the name of Shiun who formed the Rishu no Shiun or Law sect governing the ordaining of priests. Everything in this area was in dishevel, but thru his plan backed by the Shorin-Ji he proglumated the principles of justice and cleansing thru literature and scriptures became known as Gijosanbun. This was to be the temple platform they operated from sometimes called the Tang Shorij-Ji Kaidan Mei.

There was even a stone monument commemorating this event platform. This was signed by the emperor during the 4^th year of Choan (704) and stated all should honor this decree.

During the opening of the Yuan era 3^rd year (715) the Gakusei Risho no Kaidan came about and this was another platform for the Buddhists to ride to victory on. The Ezen-Ji was another temple that this platform of ordination was established at. During the 2^nd year 761 The Shorinji had reformed and established the Shorin-Ji no Juketsu Kaidan based on sutras truths, which lasted for 63 years. After the Wei era the Shorin-Ji became very famous because of the feats of the priests and all they had done for the common man. At the beginning of the Tang era there was a great sect known as the Daishu no Kasho where three great priests resided Gendai, Kaizun, and Daitestu.
After the Tang and Sung Dynasties it was recorded in Buddhist chronicles that these three priests contributed much to the Shorin-Ji sect. The Ezen-Ji no Kaidan underwent renovations throughout the years and it was said that they wanted the Buddhist platform at this temple moved into a different position for spirituality sake but was unable to because of manpower.
By the end of the Tang Dynasty a renegade priest king named O-Se-Ju came to Shorin-Ji to change his thru the Buddhist platform bust was refused because of political concerns. He was captured by the incoming Shin or Manchu Dynasty government and put on trial. The Shorin-Ji priests tried to intervene citing much good that this priest had given to to the common man but their request was denied and he was put into prison. Another priest Hakukoku Osho who was about 40 years of age during this time was also being watched by the Manchu's for his actions, which came under suspicion by the government. Shina the old name for China there were many rebellions ongoing for a variety of reasons either religious or political. Like the Doran Kai or the sea rebellion, which centered on Japanese pirates plundering off the Chinese coast. This was one the common man and the warrior priests were involved in. These priests who fought in this rebellion came from a remote mountain temple Uka-Ji. In the middle of this was Rakujo another warrior priests which lended his skills to help overcome the Japanese pirate plunderers.
Then came the Shorin-Ji priests from the Nyaso-Ji Zendo to lend a hand in training the common man in martial skills against the plunderers. The founder of this temple Sayoku Torai is depicted in a wall painting in the main Shorin-Ji temple that was considered a great Bugei Sensei. In the records there was a person from India who was unnamed undergoing military training, which is also in a schetched wall painting. It shoes various other scenes of him learning Buddhist law and Kobushi-Ho.

During the above rebellion the Japanese there was one infamous pirate name Kosetsu who committed many crimes on land and sea in this area. Shorin-Ji was making even bigger war preparations to help combat these intruders. It was recorded that after a time the pirates were repulsed and sent back to their country howling at being defeated by mere priests and commoners. Chinese commoners like Geku and some thirty others led a foot force carrying iron rods to defend themselves against the pirates. They were in last group to help the priests in the repulsion of the Japanese Pirates.

In present day this story had an end to the means. It help bolster support for the Shorin-Ji priests and martial arts system of empty hand combat to include a variety of other weapons.
This then led the Chinese army to train special troops in this area of combat to repulse future incursions. Also in present day the skills of Kobushi-Ho are still practiced in the Chinese army and used for hand-to-hand combat or self-defence purposes. In modern day the Shorin-Ji priest line is dwindling. There are about 30 actual true priests as of the Uechi Master Texts writing. There were about 400 people who helped to restore the Shorin-Ji temple and its precincts as best as possible because it is a historical monument. Before and after the downfall of the Manchu's this temple refurbishing was a grand spectacle. Many came from miles and countries around to see the temple grounds and its priests. This was an era of shining peace. Many scholars like Higan Kaikan wrote about the temples and their history, as did Eitoku Renchoroku.
In the Manchu era there was a sect called the Tofuken Jitai, which was a controlling force within the Chinese government. They were out to rid themselves of the Ezen-Ji priests.

Eitai and Ezen temples were supposed to have been protected by imperial decree as stated in imperial poetry. The Sodo-Shu or Sodo sect was another Shorin-Ji sect that was also being looked at for dismantling. This was according to the Buddhist records entitled Shohan Daiteicho Shakuto Saki.