Shaolin Temple: Myths vs. History

 

The Shaolin Temple has achieved legendary status within the Chinese martial arts, largely through a corpus of myths, legends, and tales regarding the temple's history, endeavors, and most importantly, its martial arts. The vast majority of these myths and legends are not rooted in historical facts and in many cases are devoid of common sense and logic.

Much of these are the result of popular culture that emerged over the last few hundred years. Man, you come right out of a comic book. Nonetheless, they are widespread and most people who are aware of the temple and such tales have not been presented with or had access to much of the historical truth and evidence regarding the subject.

This has led to a situation today where the temple is famous and venerated for aspects that are complete myth and ironically it should be venerated for the factual accounts of the temple's history, actions, and contributions, yet these are scarcely known to the public at large. My aim through this series is to present a comprehensive overview of the history of the temple in an attempt to dispel misunderstanding about both the temple and Chinese martial arts as a whole. This series is by no means a fully comprehensive history of the temple but will focus on certain key aspects relevant to the topic as a whole.

I will also share some of my own insights and understanding on some of these topics as well. In more recent times, numerous scholars have researched the temple and its history and I will present information from various such sources throughout this series. In the show notes you may find some recommended references should you wish to investigate the rich and profound history of the temple further.

The Shaolin temple was built in 495 AD and is located under the Wuru Peak of Mount Song or Songshan in Henan province of China. It lies 15 kilometers northwest of Dengfeng and 80 kilometers southeast of Luoyang. Luoyang was the capital of the Northern Wei dynasty which was the empire that controlled the area when the temple was established.

The Shaolin temple is an important cultural representative internationally for China today. It is recognized as a leading religious institution in China and in 2010 the temple was designated as a world cultural heritage site by UNESCO. In fact, in a 2018 report published by the China International Publishing Group on the top recognized Chinese words in foreign countries, it lists Shaolin at number one.

The popularity of Shaolin martial arts and the Shaolin identity worldwide is undeniable today. The temple itself is over 1500 years old and has a long and interesting history. It has seen China develop and change over the course of the last 1500 years as well and the temple itself has also changed throughout this period.

To date it remains one of China's few early Buddhist monasteries that has survived the violence and chaos of dynastic changes and the tides of time. I need to firstly state that we need to understand that Shaolin is a large cultural subject with many aspects. The temple is and was first and foremost an institute of religious learning and practice.

It is a Buddhist monastery and this was why it was erected in the first place. This aspect is often overlooked by people yet it is the bedrock of the temple itself. Religion, culture and philosophy are the foundation of human society and we should not ignore this aspect when talking about Shaolin and its history.

It is not simply martial arts, fists and sticks. It is also important to realize that Shaolin also has its own unique cultural highlights. This includes Chan or Zen Buddhism as the Shaolin temple is an important historical location for Chan Buddhism.

It is in fact where Chan Buddhism in China was officially born. Of course the martial arts are also connected to the temple albeit mostly incorrectly today. Shaolin's history, Chan Buddhism and martial arts are all entwined with one another and are relevant to the understanding of the temple and its culture.

One must look at all three aspects to have a full and clear understanding of the subject. While many people seem to find the idea of religious institutions being connected to military and martial methods of violence alarming, this however is something that is not unique to Shaolin or even China as a whole. Looking at history the world over we could argue that often religious beliefs are used to condone violence as opposed to condemning it.

You can see this throughout history with regards to Christianity in Europe and the Americas, Islam in Asia Minor and Buddhism in China as well as Japan. The common denominator in all these instances is not religion as some might want to insinuate but rather human beings. In fact militant Buddhist monks were very common in medieval and feudal Japan and they were referred to by the phrases Sohei meaning militant or martial monk and Akuso meaning evil monk.

These monks in Japan regularly practiced weapon skills and conflict between differing temples as well as general temple defense was extremely common and not always benevolent. If you are interested in the subject of martial monks in Japan I highly recommend the book by Michael S Adelson titled The Teeth and Claws of the Buddha. Published by the University of Hawaii Press.

Nonetheless militant monks and temple defense forces were not unique to the Shaolin temple and had existed in numerous temples in China as well. So what is interesting and should be looked into is not the contradiction between such temples and martial arts practices but rather the connection between them. Buddhism arrived in China during the course of the Han dynasty and it was brought from India by monks via the Silk Road.

It became one of the main religions of China over the course of the last 2000 years integrating local philosophies existent to become a unique branch of Buddhism. According to a 2011 report on Buddhism and Daoism published in China by the Chinese Academy of Social Sciences over 18 percent of the population of China identify as Buddhists. Over the course of its long development along with the rise and fall of differing dynasties Buddhism in China has developed into various schools such as Chan or Zen, Huayan or Flower Garland, Jintuzong or Pure Land Buddhism, Tiantai Buddhism etc.

In 316 AD the Western Jin dynasty collapsed and this resulted in China being partitioned along the Yangtze or Changjiang River. During this chaotic period the north was controlled by various nomadic ethnic groups while the Jin court fled to the south and established the Eastern Jin dynasty. Towards the end of the 4th century the north was united under the Tuoba clan of the Xianbei people.

The Xianbei were an ancient nomadic tribe coming from the steppe of Mongolia and northeastern China and were originally known as the Donghu or Eastern Barbarians. They were defeated by the Xiongnu and splintered into the Wuhuan and Xianbei people. The Tuoba Xianbei united various tribes and established the Northern Wei dynasty in 386 AD.

Emperor Xiaowen of the Northern Wei implemented a policy of Sinicization which continued under his successors. Among other cultural reforms marriages to Chinese families were encouraged. During this northern and southern dynasties era the north and the south were in a constant state of confrontation and local uprisings and revolts were very common.

Civilians were always at risk of attack from any such unrest and it is important to note that already by this period almost all social classes practiced martial arts primarily weapons based as a form of self-defense in response to possible danger they might face as a village at any time. Leading up to this period Confucianism which was the official philosophical doctrine of the Han dynasty started to fall out of popularity as it was seen to be ineffective at maintaining peace and prosperity. Both emperors and the common folk started to turn to Daoism and Buddhism.

This led to Buddhism's rise in popularity throughout China. With that Emperor Xiaowen officially supported the faith of Buddhism following the establishment of the Northern Wei. Under his patronage and that of his successors numerous Buddhist temples were constructed throughout his empire.

Monasteries and temples numbered in the tens of thousands throughout China by the early 6th century. This was the first golden age of Buddhism in China. During this period along with the rise of Buddhism many civilians and retired soldiers turned to Buddhism and left the lay life to become monks.

Following the terrors of war and conflict many ex-soldiers saw true spiritual appeal of the Buddhist doctrine of compassion as a path after being involved in brutal battles and killings throughout their lives. This can be seen in the biographies of many prominent monks from other monasteries around that time. For example in further biographies of eminent monks it states served in the army when he was young.

One day during the northern expedition sitting by the tree with his halberd he realized that a weapon is for killing and therefore is the source of bitterness. In 528 he converted to Buddhism in Qingzhou at the age of 21. He then traveled to Yangzhou and followed Master Bao Zhi in the Daming monastery.

He died in 581 at the age of 75. Some 5th and 6th century Buddhist monasteries accommodated martial arts practitioners and held small security forces as well comprised of such people and monks that they trained. Such forces primarily defended the temple and its property from bandits and at times it assisted in quelling chaos locally as well.

Sometimes there were even clashes that occurred between two rival monasteries over land and this too was dealt with by the monks. Through this we can understand that martial practices amongst monks at this time was not unique to Shaolin temple and was quite common. The Shaolin temple was established in the northern Wei dynasty in the 19th year of Tai He period which is 495 AD.

It was built by Emperor Shaolin of the northern Wei for the monk Ba Tuo. Ba Tuo who is also known as Buddha Badra arrived in China in 464 AD. He preached Hinayana early Buddhism which is also known as Nikaya Buddhism for 30 years in China prior to Emperor Shaolin building the Shaolin temple for him.

Shaolin at this time also had monks that were adept in the martial arts namely Ba Tuo's two disciples Seng Chou and Hui Guang. They were both martial arts experts prior to commencing their studies of Buddhism with Ba Tuo. Seng Chou's martial prowess is recorded in various early 7th century writings.

Again in further biographies of eminent monks we find it says the following about him. He trained himself to be fearless. There was one time bandits attempted to intimidate him but he showed no fear.

He told them to give up their evil thoughts and destroyed their bows and arrows. The bandits converted to Buddhism and went away. Then he was caught in a fight between two tigers.

He used his kakara to break up the two tigers and the tigers ran away. A kakara is also known as a pewter staff in English and it is a staff topped with metal rings which is traditionally carried by Buddhist monks. In around 470 AD a revered monk from India that we know as Bodhidharma or Damo in Chinese and Daruma in Japanese traveled from India by sea and arrived first in the south of China.

From there he traveled to Jiankang which is today known as Nanjing. At that time the southern part of China was controlled by the southern Liang dynasty whose emperor was a man named Xiao Yan referred to as Emperor Wu of Liang or Liang Wudi. When Bodhidharma arrived in Nanjing his goal was to spread his school of Buddhism but he failed to draw any attention or any followers.

With that he decided to go north. As the popular tale goes he broke off a single reed and crossed the Yangtze or Changjiang river. He crossed it on it as if it were a boat allegedly displaying his superhuman ability.

He then arrived in the north of China which was as mentioned previously controlled by the Xianbei people whose empire was called the northern way. Bodhidharma arrived in Luoyang which is in present-day Henan. He stayed there for some years traveling mostly between Luoyang and Longmen.

Finally he settled on Mount Song's Wuru peak in a cave on the western portion of the mountain. He remained there practicing his Buddhist cultivation for nine years in complete silence. As the well-known tale goes he sat facing the cave wall for nine years not moving practicing the long-term static meditational method of Chan Buddhism.

Through this action he gained a lot of people's attention. A popular tale states that a monk named Hui Ke came to Bodhidharma's cave with the desire to become his disciple. Bodhidharma initially refused and Hui Ke stood there outside the cave all night.

In the morning the snow had reached the height of Hui Ke's waist and Bodhidharma asked him once again what he wants. Finally in an effort to prove his sincerity to Bodhidharma Hui Ke cut off his own left arm and presented it to him. Upon doing this Bodhidharma accepted him as a student and Hui Ke went on to be his successor.

It is from this that the single arm Shaolin greeting originates as opposed to the standard two palms pressed together. Both the tale of Bodhidharma facing the wall in meditation as well as Hui Ke's self-amputation can be found in the precious record of the Dharma's transmission or Chuan Fa Bao Ji which dates from approximately the year 710 AD. Following Buddhism's introduction to China it gradually adapted to suit Chinese culture and understanding after its exposure to Confucian and Taoist influences.

Some scholars believe that Chan Buddhism developed from the interaction between Mahayana or great vehicle Buddhism and Taoism while others argue that Chan has its roots in yogic practices and the total fixation of the mind such as the nine year silent meditation done by Bodhidharma. As many of China's early Buddhist monks were originally Taoist Chan was most likely a result of the natural evolution of Buddhism under Taoist conditions. Chan has incorporated ancient philosophical ideas and concepts of China and through this Buddhism was more easily accepted by the Chinese people.

Maybe we can call it Buddhism with Chinese characteristics. Bodhidharma's teachings were primarily based on the Lankavatara Sutra which is considered the holy grail of Chan Buddhism. It is the only Chan Sutra that was spoken by the Buddha himself.

If you are interested in this Sutra I highly recommend Red Pine's translation which is the first translation into English of the original text used by Bodhidharma which in turn was the Chinese translation made by Gunabhadra in 443 and upon which all Chinese Chan masters have relied on ever since. The Sutra focuses on two key concepts namely that everything one perceives as being real is nothing but the perception of their own mind and that the knowledge of this is something that must be realized and experienced for oneself and cannot be expressed in words. From these philosophies Bodhidharma developed the doctrine of Eru Sushin or two entrances and four practices.

The Lankavatara Sutra along with the Eru Sushin doctrine formed the theoretical foundation of Chinese Chan Buddhism and with that Bodhidharma is known as the first patriarch in the Chinese Chan tradition. Some scholars argue that the crystallized form of Chan Buddhism only emerged a century or more after his death and with that the attribution of Chan directly to him is a myth. Either way the Shaolin temple was the key center for Chan teaching from the 6th century.

Over its many years of development Chan Buddhism has become the most prominent school of Buddhism within China. So with this the Shaolin temple is the ancestral home and origin of the Chan school of Buddhism. Naturally with that Bodhidharma became a legendary figure within China.

Ming and Qing dynasty martial arts manuals which only emerged half a millennium after his time often referred to Bodhidharma as a martial arts master who set the foundation for Shaolin Kung Fu. However this is a myth and story created much later and has no grounding in historical fact. There is no evidence that Bodhidharma himself had anything to do with the martial arts or that there was a systematic martial arts regime practiced by the monks prior to the Ming dynasty.

As already explained earlier the monks much like the common civilians throughout the northern Wei empire did practice martial methods centered mostly on weapons skills for the purposes of self-defense due to the chaotic and dangerous environment in China at the time. This was done out of necessity and its purpose was as a means to an end in that regard. This is in contrast to the commonly spread idea today that the monks under Bodhidharma practice martial arts as a means of cultivation which is inherently a false idea as has been shown.

We have also seen that monks who were proficient in martial methods were already in the temple and many other temples prior to Bodhidharma's arrival at Shaolin. It is also interesting to note that today as a result of this widely spread myth linking Bodhidharma to Shaolin Kung Fu there are some people trying to say that Chinese martial arts originated in India and that Bodhidharma brought this to China. This goes hand in hand with yet another often repeated myth that all Chinese martial arts systems originated and started at the Shaolin temple.

These are unfortunately not historically accurate but most importantly illogical as war and conflict predate the Shaolin temple in China and warfare is a legacy of all mankind throughout the world. I know what some of you might be thinking right now. You have offended my family and you have offended the Shaolin temple.

I would however like to add a personal perspective related to this issue. The principles contained within the Lankavatara Sutra and Bodhidharma's two entrances and four practices doctrine are focused on a key point. Namely that knowledge and true understanding are not simply something that can be spoken of theoretically but rather something that one must experience themselves through correct practice.

Enlightenment can only be attained through the practice and not simply through the thinking or talking about philosophical ideas. This is an inherent truth within martial arts and is an extremely important concept that martial artists must understand in order to have the correct development and enlightenment in their practice. It is a multi-layered concept which connects theory to practice and practice to implementation or application.

It is very common for some parts of this process to be overlooked by martial artists especially today and in this way these Buddhist doctrines indirectly shed light on the martial arts and indeed any endeavor one might engage in. These are universal truths. Moving on at around the time of Bodhidharma's death the northern way sent an emissary named Song Yun to India and according to this legend while he was traveling to India it is said that at the peak of one of the Pamir mountains he bumped into Bodhidharma who was holding one shoe in his hand and was walking in a hurry.

Song Yun asked him where he was going and Bodhidharma answered that he was returning home to India. When Song Yun arrived back in Luoyang he was told that Bodhidharma had already passed away some three years prior. To this Song stated that he saw him while traversing the Pamir mountain area.

Naturally no one believed him so they opened Damo's tomb and to their surprise they found it was empty and his body was not in there but there was only one of his shoes in there. This is an extremely important tale within Chan Buddhism and should you visit the Shaolin temple you will find a carved tablet featuring Bodhidharma holding one shoe. We can understand that Bodhidharma became a completely mysterious and semi-divine

 persona.

Bodhidharma is still celebrated throughout the Chan and Zen world in both China and Japan.