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Eight Fold Path |
1. Right View - Understand the Four Noble Truths. It is desire that brings suffering, and letting go of desire can bring peace.
2. Right Thought - remove the fifteen defilement (greed, ill-will, hostility, denigration, dominance, envy, jealousy, hypocrisy, fraud, obstinacy, presumption, conceit, arrogance, vanity and negligence) by the six methods of removal (restraining, using, tolerating, avoiding, destroying, developing).
3. Right Speech - Speak only words of honesty, kindness, nurturing and worthiness.
4. Right Action - Do no harm (Respect life, Earn all that you have, Control your desire)
5. Right Livelihood - Does one's way of life support or hinder the ways of Peace? Only the heart knows.
6. Right Effort - Discipline and diligence in following the Eight-Fold Path.
7. Right Mindfulness - Aware of the body, feelings, mind and mental qualities.
8. Right Concentration - Focus on the Eight-Fold Path.
The differences in the various schools of Buddhism (Theravada, Mahayana, Vajrayana, etc.) are found in their method and approach. The teachings of Bodhidharma are based on self-cultivation through meditation and enlightenment, which occurred the moment he comprehended his Buddhist ego. This approach was a radical departure from the scholasticism of the traditional Buddhist sutras at that time. This change resonated within the Chinese minds and resulted in the dominance of this philosophy in South East Asia.
Dynamic stretching involves moving parts of your body and gradually increasing reach, speed of movement, or both. Dynamic stretching is not ballistic stretching. Dynamic stretching involves controlled leg and arm swings that take you to the limits of your range of motion. In comparison, ballistic stretches require the practitioner to force a part of the body beyond its range of motion. In dynamic stretching, there is no bouncing, no "jerky" movement. An example of dynamic stretching would be slow, controlled leg swings, arm swings, or torso twists. Students should take care in performing those exercises and make sure that the body is warmed up.
Most students in the Martial Arts study and know the importance of forms. The diversity and variety of available techniques available are truly endless. Each teacher and each school adds their own flavour and interpretation to their teachings and practice.
Our school does not practice any of the recognize standard Shaolin forms because our experience is not in that area. We still practise of the basics of Shaolin, but our interests are elsewhere.
We provides training in the basics of Shaolin boxing but does not place special emphasis on any particular Shaolin forms. This allows us to pursue other objectives - such as Hsing yi or Northern Styles. Our view is that Shaolin provides a good foundation for training. It opens the mind of the student to the intricacies of other styles, contributing to a greater appreciation of them.
Dynamic tension, or isometric exercises, consists of movements executed against imaginary resistance, and integrated to controlled breathing techniques. The idea of isometric training is to train the muscles using static contraction, i.e., to cause the muscle to produce a force without moving. The two primary methods of achieving this are to push against an immovable object (like a wall) or to use muscles against each other so that they flex without bending any joints. The premise is that muscles can actually exert their maximum forces when they are not moving. The advantages of isometric training are that it requires no special equipment and can be done virtually anywhere, at any time. In practice, however, Western science has found that isometric training is not the most effective method for strength training and, as a consequence, serious athletes do not practice it much any more. However, dynamic tension exercises still play an important role in the curriculum of Martial Art practice. Typical examples of dynamic tension exercises can be found in the Tenchi Kata in Okinawan Karate-do Gojyu-ryu, "Dynamic-Tension Course", by Charles Atlas, in the 1950's, and in the exercises promoted by the late Bruce Lee.
In Shaolin Kung Fu, there are many sets of exercises that use the concepts of dynamic tension. Hung Gar, a Southern Shaolin style, is also noted for its isometric exercises.
ABOUT KUNG FU WUSHU and
Kung Fu Clothing
His successor - Men's Kung
Fu Clothing (also known as Chang Kaishi) also didn't avoid martial arts, he
visited Guokao ("State test" - something like all-China wushu championship),
which were organized in Nanjing (in that time - capital of China) Central guoshu
institute ("guoshu" means "national art", during Gomindang ruling it was an
official name for wushu), founded in 1928. General Zhang Zhijiang was a rector
of this Institute, he was supported by general
Qigong Wushu. Another big
organization, developed and spread wushu, was Jingwu Assotiation ("Association
of true martial arts") founded in 1909 in Shanghai. Two organizations had
branches in all provinces of China (Jingwu Association - also in other countries
among local Chinese communities: in Vietnam, Malaysia, Singapore, Philippines
etc), great masters worked as teachers. During World War II many wushu masters
fought in army or partisan detachments, made theirs contribution in defeating of
Main article: Bodhidharma
According to the Jingde Records of the Transmission of the Lamp, after Bodhidharma leaves the court of the Liang emperor Wu in 527, he eventually finds himself at the Shaolin Monastery, where he ¡§faced a wall for nine years, not speaking for the entire time¡¨.
According to the Yi J?n J?ng,
after Bodhidharma faced the wall for nine years at Shaolin temple, he, according to the history, left behind an iron chest; when the monks opened this chest they found the two books ¡§Marrow Cleansing Classic¡¨ and ¡§Muscle Change Classic¡¨ within. The first book was taken by his disciple Huike, and disappeared; as for the second, ¡§the monks selfishly coveted it, practicing the skills therein, falling into heterodox ways, and losing the correct purpose of cultivating the Real. The Shaolin monks have made some fame for themselves through their fighting skill; this is all due to having obtained this manuscript.
See also: Yi J?n J?ng
The attribution of Shaolin Kung Fu to Bodhidharma has been discredited by martial arts historians, first by Tang Hao on the grounds that the Yi J?n J?ng is a forgery. Matsuda Ryuchi could not find any mention of¡Xlet alone attribution to¡XBodhidharma in any of the texts written about the the Shaolin martial arts before the 19th century.
Shaolin monastery records name two monks¡XHuiguang and Sengchou¡Xwho were expert in the martial arts years before the arrival of Bodhidharma. Sengchou's skill with the tin staff is even documented in the Chinese Buddhist canon.
The discovery of arms caches in the monasteries of Chang'an during government raids in 446 AD suggests that Chinese monks practiced martial arts prior to the establishment of the Shaolin Monastery in 497. Monks came from the ranks of the population among whom the martial arts were widely practiced prior to the introduction of Buddhism. There are indications that Huiguang, Sengchou and even Huike, Bodhidarma's immediate successor as Patriarch of Chan Buddhism, may have been military men before retiring to the monastic life. Moreover, Chinese monasteries, not unlike those of Europe, in many ways were effectively large landed estates, that is, sources of considerable wealth which required protection that had to be supplied by the monasteries' own manpower.
In addition, the Spring and Autumn Annals of Wu and Yue, the Bibliographies in the Book of the Han Dynasty and the Records of the Grand Historian all document the existence of martial arts in China before Bodhidharma. The martial arts Shu?i Ji?o and Sun Bin Quan, to name two, predate the establishment of the Shaolin Monastery by centuries.
Shaolin Kung Fu in the Tang Dynasty (618¡V907)
The oldest evidence of Shaolin participation in combat is a stele from 728 that attests to two occasions: a defense of the monastery from bandits around 610 and their role in the defeat of Wang Shichong at the Battle of Hulao in 621.
Like most dynastic changes, the end of the Sui Dynasty was a time of upheaval and contention for the throne. Wang Shichong was one of those who had declared himself Emperor. He controlled the territory of Zheng and the ancient capital of Luoyang.
Overlooking Luoyang on Mount Huanyuan was the Cypress Valley Estate, which had served as the site of a fort during the Jin and a commandery during the Southern Qi. Sui Emperor Wen had bestowed the estate on a nearby monastery called Shaolin for its monks to farm but Wang Shichong, realizing its strategic value, seized the estate and there placed troops and a signal tower, as well as establishing a prefecture called Yuanzhou. Furthermore, he had assembled an army at Luoyang to march on the Shaolin Temple itself.
The monks of Shaolin allied with Wang's enemy, Li Shimin, and took back the Cypress Valley Estate, defeating Wang's troops and capturing his nephew Renze.
Without the fort at Cypress Valley, there was nothing to keep Li Shimin from marching on Luoyang after his defeat of Wang's ally Dou Jiande at the Battle of Hulao, forcing Wang Shichong to surrender.
Li Shimin's father was the first Tang Emperor and Shimin himself became its second.
Thereafter Shaolin enjoyed the royal patronage of the Tang.
Though the Shaolin Monastery Stele of 728 attests to these incidents in 610 and 621 when the monks engaged in combat, note that it does not allude to martial training in the monastery, or to any fighting technique in which its monks specialized. Nor do any other sources from the Tang, Song and Yuan periods allude to military training at the temple, so even if it is possible or even likely that the Shaolin monastic regimen included martial arts, there is no documentation of it. According to Meir Shahar, this is explained by a confluence of the late-Ming fashion for military encyclopedias and, more importantly, the conscription of civilian irregulars¡Xincluding monks¡Xas a result of Ming military decline in the 16th century.
Shaolin Kung Fu in the Ming Dynasty (1368¡V1644)
From the 8th to the 15th centuries, no extant source documents Shaolin participation in combat; then suddenly, the 16th and 17th centuries see at least forty extant sources attest that, not only did monks of Shaolin practice martial arts, but martial practice had become such an integral element of Shaolin monastic life that the monks felt the need to justify it by creating new Buddhist lore. References to Shaolin martial arts appear in various literary genres of the late Ming: the epitaphs of Shaolin warrior monks, martial-arts manuals, military encyclopedias, historical writings, travelogues, fiction, and even poetry.
These sources, in contrast to those from the Tang period, refer to Shaolin methods of combat unarmed, with the spear, and with the weapon that was the forte of the Shaolin monks and for which they had become famous¡Xthe staff.
By the mid-16th century military experts from all over Ming China were travelling to Shaolin to study its fighting techniques.
Around 1560 Kung Fu Uniforms to Shaolin Monastery to see for himself its monks' fighting techniques, but found them disappointing. Yu returned to the south with two monks, Zongqing and Pucong, whom he taught the use of the staff over the next three years, after which Zongqing and Pucong returned to Shaolin Monastery and taught their brother monks what they had learned. Martial arts historian Tang Hao traced the Shaolin staff style Five Tigers Interception to Yu's teachings.
The earliest extant manual on Shaolin Kung Fu Uniform, the Exposition of the Original Shaolin Staff Method was written around 1610 and published in 1621 from what its author Cheng Z?ngyou learned during a more than ten year stay at the monastery.
Conditions of lawlessness in Henan¡Xwhere the Shaolin Monastery is located¡Xand surrounding provinces during the late Ming Dynasty and all of the Qing Dynasty contributed to the development of martial arts. Meir Shahar lists the martial arts T'ai Chi Ch'uan, Chang Family Boxing, B?guaquan, Xingyiquan and B?jiquan as originating from this region and this time period.