A historical Perspective During the Reign of

CHUI #5

Kanku Shintai during the 1Oth century just finished his editing of writing on the life of Daruma both historical and personal in regards to his Zen sect. There were many opinions about Daruma and his two stages of life, a reality stage of life and the ideal image stage of life. This is revealed as Darurma states thru the intense study of Zen and onto Buddhahood. He attained the title of Bodhi Dharma for his efforts, as we all know. The center or core of Buddhism lies in the truth path. This was evident in other writings later on by Daitsu Shinshu and Kaukurin Genso's titled Tenreki and Fuko, which talks about the expansion and impact of Buddhism in China during the later years. Of course these are just opinions of the time. Daruma's Zen sect was so popular and powerful that it overshadowed all other areas of the Chinese government. It became a ruling unto itself this sect’s development and growth was also included in many of the above writings and in his biography.

Another Zen sec that was also popular during that time was the Kagaku Shu Zen sect and the Tosan Shu Zen sect. These were offshoots of Daruma's Zen sect. Daruma's sect was termed as a utopian type of sect whereby all were one with nature.

Daruma opened a whole new perspective on religion when his sect came about which was based on a layered approach to religion utilizing a number of secret sutras. His sect was also based on the incarnation of the living Buddha that symbolized peace health and prosperity. All men have a slot on the wheel of life. This is how we develop and grow. Daruma talks also about the gods and what their part in this grand scheme of life was and what mans part or service was to be. In those days Zen sects ideals symbolized many things especially in the personification of ones god. By selling the idea that the Zen path was the way to truth path is simplistic in nature. It's a matter of growth and change as Eitoku Tenseirioku stated.
DAI GO SEI

CHAPTER 5
UECHI KANBUN CHUGOKU HENREKI JU SAN NEN

UECHI KANBUN'S 13-YEAR SOJOURN IN CHINA
SHOGAI NO BUDO

THE LIFESTYLE OF BUDO

IMAMURA KAYU
At the present Budo has become a contest sport or a sporting event. Athletes come to present, define and develop their technical skills thru Budo. This can be done in variety of ways depending on the art form being demonstrated. After all, there should be one law or one path for the individual to follow. Ichigei - Ichido or one art one path depending on your choice of an art should be your model. The way a person develops is all based on his model or teacher of a particular art form
To define the way of this lifestyle is very difficult to say the least. Ones life if this path is chosen is all predicated on Budo and its myriad of tenets. Some people may take the path of contest or sport Budo devoting their life to the physical development of their body for health’s sake. There still is a small minority who follow the tenets of original path of Budo to include the code of ethics the ancient Samurai followed "Bushido". They take their martial art seriously in that it is a way of life on a path of development far different that the one that a mere contest or sports person may follow.
Athletes have an advantage in that they stay active in their sport so it is in constant use and refinement. Some may say this is true of modern day martial arts, which is true in a small way. That’s why there are many paths a person can take on this Budo road and all are probably valid. The athlete on one hand must show mercy to his partner. Other arts are not that delicate and rightly so. Contest true breeds a certain sense of confidence in the game but is it useful in combat maybe, maybe not. You’re taught in sport to play by the rules. In the combat styles or "Jutsu" styles this was for pure self-defense so the rules of engagement here were not limited.
But for a life of pure physical education fort the body's sake is good. One uses what is necessary. The concept of Budo for the modern day Japanese is very important in their day-to-day life. Budo is reality can be used at any level to achieve any means or goal. Through Budo it is said one can advance oneself in life and be on a different level than the normal person. Being more in tune with the self and others and being in tune with the one. It is important to follow the tenets of ones art defined by the Budo Kai. One must look out for the self others. One must be overly careful in this type of training as if misguided it can be a burden on you and others either in sport or self-defense. From the life of Budo its one main point is preservation of life. Budo is the model for this attitude.
Again sport Budo is 100% attitude in order to survive. This is also a very calculated path one follows, as safety is paramount to dance and not hurt yourself or others. Budo also has its particular characteristics. For example Chinese martial arts are basically all the same it’s their techniques that differ. Each has their own peculiarities. Their martial art forms are also different depending on the person the physical location. For the most part Chinese as with the Japanese martial arts is a way of life different that the normal person. One who has had any martial art training for any extended period of time is usually viewed as odd in appearance and in deportment. Rightly so, sometimes in martial arts the object lessons are the most important teachers in martial life.

The masses would find it difficult in this day and era to follow the rigid "Life of Budo". Sports Budo though different is more in tune with modern day man or women. Modern day Budo is against it being a sport for a variety of reasons to many of which could not be listed here. Sport Budo though can lead one into a false sense of being in harmony. If not careful much harm could be done by the uninitiated. Budo it is believed is for the good of a select few.

Nihon Budo Gakukai Kaisho

Tokyo Kyoiku Daigaku Meiyo Kyoju

Nihon Budokan Hakko [Budo]

roku getsu yori

---Dai Ichi Sho Chugoku de Kobushi Jutsu Shugyo in isoshida Meiji no shki gunzo---

(Section #1 His time in China studying hard in the pursuit of knowledge of the art

of Kobushi Jutsu)
[Mei ni tsutsu mareta Uechi Kanbun Toshin no ashidori]

(Puzzles that Uechi Kanbun worked on while traveling in China)
Many people who did go on the long and arduous journey into China from Okinawa faced many hardships often traveling with too many people. Each traveler had his own motive for wanting to travel to China. But to study Kobushi Jutsu Shugyo was very popular often times though many came back early with nothing to show for their time while on the venture of Kobushi Jutsu study.
Below are the more noted people Shoson Shukon, Chusho Kankenri, Kisan Kitoku, Shinei Riwanho, (Shinei Risho no Tanme), Kojo Yaho (Kojo no Ume), To On No Kanryo, Kinjo Sho (Machiya Buntoku), Sekirebo (Seki no Ume), Tozanbo (Toichi (Ki) Tozan), Uechi Kanbun, Shoden Tokusanro (Machida Senda Unchu), Shoen Kamade Unchu, Kyujo Chojun just to name a few of the more successful people who went to China. These accomplished what most men dream about. They took full advantage of this training and made something of themselves.

What they accomplished were great feats of martial mastery. They also disseminated this information to their senior students as they were taught uncluttered by today’s arts. They developed the first Okinawan Karate Kai. Japanese Karate in the world then was also diffusing and expanding, as was Budo in general. Okinawan Karate was making great strides in disseminating this art to other cultures. There was though with other countries an explicit trust implied to the user in that this art would never change in way shape or form from the way it was taught. The beginning founder’s intent was drilled into each other’s style or way and passed on as such. This was especially true when dealing with the Kata’s. The young pupils needed much guidance, drilling and training in this area, as they were paramount in learning any style.

One had to think and live as was in the ancient days of past, in order to instill the right martial spirit which was required in learning any martial art. Students were guided or trained to walk a certain path and were expected to adhere to this path no matter what.
We now as leaders in the martial arts all walk this path as it was long ago. We study, learn and teach about in on a daily basis. One must always look at this path from a historical viewpoint in order to ensure our completeness in passing on these skills. The lessons of the past are the hardest to instill into a person. One also has to be in similar surroundings in order to feel the art as it was originally intended. This was and still is hard for people to except because of the extremes the students had to endure during training. The end result is a perfectly flawless polished stone of the highest quality. We as the future leaders in the art of Karate must act to maintain the original tenets and protocols of the past. Much has been carved into stone from the past and this information must be kept alive and always nurtured. Even in today’s existence. We as leaders are the only link to the existence of the past. Karate-Do depends on that certain ambiance that we give it on a day-to-day basis. The reason for all of this as I said before, we are leaders of the past and the future. We have walked this path and know its pitfalls and its joys. In the following of Uechi Kanbuns travels in China we will see the history he left and the footprints he followed from other before him and that he learned by the lessons of the past. This process is given directly and indirectly.

We will see firsthand what a Bujin goes through to lean the past in the detailed exploits of our founder. Ambition and motive played a big part in this for Uechi Kanbun during that 29th year 3rd month of Meiji. One of course grows attached to ones home and surroundings and for one to pull up stakes as it were and move elsewhere is a big decision externally and internally. To leave Itomi village and travel by ocean to Fukien province to the city of Fuchow took ten days for him and his traveling companions. They finally arrived at their destination. Uechi Kanbun wrote as he left that 29th year 3rd month from Okinawa on a journey to what and where. It takes a phenomenal amount of courage to do what he did.

For someone who had gone thru normal and middle school and thru the patriotic corp. and thru the Nisshin Senso, which was just declared, was something else. He also went thru the formation of the female patriotic corp. formation during the previous year and witnessed those results. Even Baseball was fashionable in his village then. Then came the conscription process the motive. This was titled the "Shuri Jochu Tan no Honko Kentai Tetsuho". This was dictated by Japan proper. They required the formation of four military groups to over see this mandate. This started during the 30th year of Meiji and was well into it operations throughout the 31st year of Meiji, well after Kanbun had left for China. He was patriotic he just abhorred war and just another reason why he went to China.

It takes a bold strong spirit to do what these men did. It also took nerves of steel at times. It took Uechi Kanbun almost twenty years to build himself to that point and majority of it was developed in China. He had to learn a different language, customs and manners. It was like starting his whole life over again. He had his doubts, fears and loneliness bouts but with his strong indomitable spirit he won. Moreover in those days while he trying to survive in China his countrymen were finishing up the Nisshin Senso. Then as that incident was cleared up another flared up in its place in Northern China the Giwadan no Ran or the infamous Boxer Rebellion. The first stages of this battle along with the riots were flaring up. This was happening throughout China in various provinces. This was though the normal state of affairs in China at the time.

In the west as in the eastern areas of China many knew nothing of these events especially the mountain people. At Kanbun’s landing in the seaport of the city of Fuchow everyone was looking to enter in a Dojo of the famous Kobushi-Ho teachers. Kanbun decided to just walk and see the lay of the land after disembarking from the ship. As legend has it, there were others before Kanbun who ran into similar troubles as he did and were also exiled from China. Specifically it was someone from the same village as Kanbun’s Honbu Choki Kitogen a one Shoden Tokusanryo.

This man was evidently a tea merchant who along with Shoen Kamade Unchu was exiled because of similar offenses. There circumstance was different in that they were seized and placed under arrest. It is difficult to say were one will go or what will happen on a path of this kind. Fate is funny that way. One had to be spiritually and mentally prepared for journeys of this kind as you only have yourself at the outset until you establish new acquaintances. Uechi Kanbun was unnaturally composed for this journey and did very well despite the state of affairs etc. People who knew him in his village said he was of good strong moral character and had an unnatural calm about him at all times. Kanbun also wanted a specific path to follow in life to guide him. He somehow knew this was his destiny.
He knew that heaven was watching over him and providing the guidance he needed to help him survive. He held many articles of faith, which guided him daily and made his spirit strong. He felt a strange tug of unification between his mind, body and spirit. This feeling was a precursor for what was about to come. He was always wary in foreign country and rightly so if one was to stay alive. He kept this attitude although his stay in China. When he was in China he did not have much in the way of personnel belongings. Only a straw mat for sleeping and a gourd to drink from aside from the little money he had. He was happy in this country with his honorable poverty. He had his faith to keep him alive and his posture always spiritually ready.

---Ryukyu Kan ni Kagu---

(A Temporary Residence)
The Meiji government in 1872 had decreed that the feudal clan system be abolished on Okinawa. When he had heard word of this through other Okinawans he wondered how all this would affect his family and friends. During this time China and Okinawa were sending tribute ships to each other to keep trade open from Naha to the cit of Fuchow. This was just but in sequence of events of the changes happening on Okinawa. There was much upheaval with this dissolution of the clan systems. It had to be enforced with the threat of executions if necessary. This went on for seven years there were many discussions on what to do with the masses of displaced people due to this decree.
The same was happening in China under the Manchu’s. With the conscription system being initiated on Okinawa there were many avoiding the draft and becoming political exiles.
During those days there many who also said they were visiting but many left to other countries to never come back because of the climate and those opposed to war. The Ryukyuan government had made many hard decisions and in the 31st year Meiji the final conscription decree was carried out. The Okinawans were looking at this with disdain as they were with the on goings between China and Okinawa.

Lets now look at people like Uechi Kanbun, Shoden Tokusen and Kamade Unchu. These people were all travelers to China. These were the famous Okinawans. They learned martial arts and they were travelers to China nonetheless. This was passed on long ago. There was much anti-Japanese and anti-Chinese sentiment going on. There were many during this era that was opposed to what the government or martial travelers were doing. Uechi Kanbun was caught up in the middle of all this during his travels. This though was as he thought a new adventure in his life and went with the tide. He was present for the outgoing Chinese government and was also present for the new Japanese Showa era. From this, his path was decided. Some other people who influence Kanbun and his fellow travelers were; Anjin Okuyoko a trader and another individual Anjin Okoseisho started a trading concession in the Naha area. Anjin Okuyoko came up and dealt only with the Ryukyuan government during the abolition of the clan system.

He had to follow the strict government guidelines during this time. His management of this trading concern was either a make or break situation business wise. This concern along with several other people i.e., Gikan Seieku and Chukichi Chosho were known on Okinawa as the (Shuri Basuta Mirau) who were owners of an exclusive shopping area.
Note: Before the war in the old days many Okinawans died abroad and many shrines were established in their honor for the work they did to establish trading concerns in China. Even back then when the restrictions were still loose for travelers people still had to be responsible for their actions. It was these groups that helped Uechi Kanbun in his times of need. They provided him lodging and laundry services in China when needed.

---Meiji no Karate - Kobudo ni hansuru nitsu no Gunken---

(In the early years of the Meiji era the blooming of Karate and Kobudo or Weapons training is related here)
From the early part of the Meiji era into the middle period of that time Okinawa had many Kobushi styles opening up in their country for example (1) Shuri Te no Shoso (founder) of that style was Shoson Sokon during the 17th year of Kansei 1798-1890, (2) Ryuei Ryu no Shoso (Founder) Chusho Kankenri during the Bunsei era 2nd year of Meiji 1819-1879, 3) Haku Te Shoso (Founder) Shomo Ryokosa during the era of Bunsei's 12th year 1829-1989, (4) Naha Te no Shoso (Founder) To On no Kanryo during the 5th year of Kaei 1852-1915. These four founders together formed the basis for modern day Karate on Okinawa as Shoson, Chusho Kan and To On all studiied in China together. Shoson was a direct descendent of a famous Samurai family whose popular family name was Bushi Shoson. Shoson was also a Bunbu Ryodo of three styles Shoko, Shoiku, and Shotai.

Shoson had another acquaintance in China a man named Go-Sokushueki who worked in the City of Fuchow. He had two famous messengers that he worked with thru the King of Okinawa who were also connected to another famous man who was the head of the current Okinawan Shorin Ryu Karate-Do, Reisho Shincho he was a very famous Okinawan Bujin that Shoson also knew that influenced him in his life and studies.

Shoson Shukon had published a manuscript of the martial arts when he was just 26 years old. He served as a personal guard to the Ryukuan King. He also had a pupil by the name of Shoson Saigo. His manuscript was entitled Soko Chiku To Shin Un. This he left to his eldest son before he died. His son lived in Naha. This manuscript was considered a prized literary of the day.
The Shorin Ryu Karate Do's founder Chorei Shoshin Sensei also wrote a manuscript about his style entitled the "Red Fist Legend" which details much about Okinawann karate Do. He was a man of advanced ideas during his day. Butsuo Raisha wrote extensively about him after his death.
It was written in a calligraphy style not used since the early 18th century. Shoson was also known for his eloquent handwriting. It was a strong but subtle calligraphy style. Some considered him as saint in his own time.
Next we will speak a little on the Bunbu that Shoson Bukun discusses. This term Bunbu is often not very well understood as a term. It literally means martial arts and the pen or Bunbu Ryodo.
---Shoson Bucho iki---

(A Posthumous Manuscript entitled Shoson Bucho)
The practice of Bujutsu and its significance is one of great importance to understand. When one hears the term Bunbu is basically the same as Bujutsu with one difference. The full term is Bunbu Ryodo or a person who follows the way of the sword and literary practices. Much of the martial arts can be learned from both "Bun and Bu". There are three paths to in learning Bunbu the study of poetry, the interpretation of old writings, and the study of Confucianism. (1) Its all in the semantics of words and how they are used. To see how words are composed to elicit feelings or mental images. (2) This also involves exegetics to translation of old words as in the Chinese classics. (3) Some people feel it’s their duty to interpret and teach these words. One would consider it and honor to delve into the spiritualism of words. The right side of this path is the freedom to express and interpret words and to receive praise from them. This then justifies and ends to a means. The Confucianist path lies in the knowledge of truth to be able to see the inner heart and know its honesty.

To know have that inner feeling which enables one to know that the person is correct both physically and spiritually. To know that man was a descendant from heaven and in knowing these studies he passes them on to others.

Budo also has three paths. (1) One of which is Bugei or the martial arts Bugei is a way of defending of ones life or someone else’s way of life while in battle. This same person can also be a gentleman or a Bushi. The path is like the sword. The sword is a two edged device it can save a life or it can take a life. The dull side can save and razor sharp side can take it away.
Budo no Bugei. (2) Through Budo one learns to sharpen the mind as well as the spirit. Bugei then polishes the whole to crystal clarity. This then can govern the way an enemy is handled. With a trained person the spirit is quiet and reflective. The one who is calm easily takes out the enemy in anger with a ruffled spirit. The one in anger displays many opening in his amour and is therefore vulnerable to the one with the quiet spirit. That is the way it should be in all life with the Bushi. (3) The spiritual, the attainment of skill through proper mental training. To develop a calm inner self this reflects nothing inward or outward. One who knows how to calm the inner riotous self at all times is one who is loyal and yet as fierce and imbues the fierceness, tenacity and quickness of the tiger. One learns to become like the enemy in order to understand and defeat him. Next is the term Fu or normal man or husband and the term Bu meaning military or warrior. The martial arts are taught to keep the Bushi or soldier sharp in battle. The normal man should he learn martial arts avoid this and always seek the path of least resistance. This way he conducts himself as a Bushi or gentlemen would.

The soldier is designed to keep order among the normal ranks of people. His training is such that he differs from the rest of the populace. He is in harmony with all. He gathers no wealth other than what he needs to survive. Justice and fairness is paramount in all matters especially with the Samurai and his code of ethics Bushido. Many can profit from the ways of the man outlined above. Bunbu no Do is an end result an accumulation of efforts a sort of Bachelor of Arts Degree. One must look for this type opportunity when one is ready to retire.

A person of this attitude is both physically and spiritually attuned. He is a virtuous man who thinks only of the good for all. To attain this level is one of honor and esteem.
5th Month, 3rd Day Shoson Bucho

#23 Shorin Ryu Karate-Do Kobudo Enbu

Daikai yori
Shoson Shukan up until; the age of 92 had a led a life of greatness both physically and spiritually. He was born a Bujin in the Meiji era. At this age he looked like he was still forty or fifty years old. He was born in the era other great Bushi i.e., Sho Oku Kishin, Matusmura Shige Ryokora, Shinkoku Kokan, Yamden Gikei, Shime Rianko, Kojo Iko, Kojo Isai, Kojo Isho, Kojo Daijo, Kiyama Kitoku, and Chusho Kankenri etc etc.
It is regrettable that these great men have all passed on. There past exploits are well documented in literary history.
In the early half of the Meiji era the training of the mind and body in Budo was considered a mature way of developing into adulthood. In modern times there are still many famous Bujin. Most of the literature written today about present day and days gone past are filled with the legends and stories of ancient and modern Bujin.
One most famous was a son of the Ryukyuian King born in the year 184, 7th month, 8th day to King Shoiku O. This was the second prince son born to the King. He was as famous as was the first prince Shoshun who as 13 years of age at the time. Shoiku O had died in 1848 and the 2nd prince took over for the late King. From this point on the Ryukyu lived in a peaceful era. In 1864 there was King Shotai O who was seventeen years old. In ancient China the then King was also of young age. Then in the following years around 1866 when China was under the Manchu's a one Kotei Mishu was dispatched from China as senior envoy to Sakufesei along with the Vice envoy Shoshin. Kotei as a Manchurian as was the vice envoy. They were sent to work out trade agreements with the Ryuykuian King. They arrived during the 7th month, 27th day of that year and were given a very big ceremony.
These agreements were made long ago during the Buchi Gannen era when Chusan O Satsudo was the King under the then China under the Mings which was some 490 years ago when Shotai O was the Ryukuan King. During this time many new trade agreements were being dealt and sealed. This was done in a big ceremony hosted by both sides in which each had 400-800 men, and four ships, which brought tribute from both sides to seal this trade deal. Additionally, the senior and vice envoy stayed for over a half a year learning about Ryukyuan life, culture and language.
These were the good years in which many deals were melded between these countries. One of the many programs they instituted in 1867n was a student exchange program to enhance foreign studies. Of these studies that were taught was Karate and Kobujutsu. Imperial inspection from both sides ensured that the two arts were being taught by standards agreed to by both sides. This information was well recorded and available today for all to read and examine. Then there was an additional clause to the agreement entered into by both sides for an exchange on the military arts. During this era on Okianawa the martial arts were well entrenched and very prosperous. The hopes of both countries in these study programs were very well established. Much data was collected by both sides for historical purposes.