Bodhidharma

NOTE: There are numerous versions of the history of Bodhidharma, depending on the martial art style practiced by the author of the history. The following is a compilation of some of these histories.

Bodhidharma was a disciple of the priest Prajinatara, who later became the 28^th descendent of Skaka (the founder of Buddhism). Bodhidharma was a colorful character; Chinese writers refer to him as the "blue-eyed barbarian. " He is often depicted as a balding man with a beard, potbelly, and blue eyes. He was most probably born in Kanchipuran (near Madras), India. He was probably the son of a lesser member of the warrior caste, but there are some indications he may have been of the mixed priest-warrior caste "Brahaman-Kshyatriya"; the clue being his Caucasoid features. Although heir to a throne, Bodhidharma chose the life of a religious devotee.

After the death of Prajinatara, Bodhidharma became dissatisfied with the way Buddhism was being taught outside India and the loss of the true faith in China. In 520 AD, he traveled from India to China to teach them the true path; a very rugged journey that required excellent physical fitness and stamina. Bodhidharma traveled to the court of King Liang Wu Ti, king of one of the kingdoms established during the Six Dynasties Period, who was reputedly a great patron of Buddhism. However, since the King's Buddhism was based on salvation and form, he did not understand Bodhidharma's Buddhism that stressed meditation, intuitive insight, and attainment of perfect enlightenment on earth. This led to Bodhidharma's expulsion from the King's court and the entire kingdom of Liang.

Eventually, Bodhidharma traveled to the kingdom of Wei where he was invited to teach King Myong-je. Bodhidharma refused the offer and  obtained permission to reside at the Shaolin-ssu (Shorin-ji in Japanese) Monastery, in Tungpung County, Honan Province, in the Hao Shan Mountains. Legend has it that, after arriving at the monastery, Bodhidharma meditated yoga style for so long that he lost the use of his legs.

Bodhidharma taught a form of Zen Buddhism, which aims to create a state of grace by sudden illumination (satori). Asceticism and meditation in sitting positions for long periods of time are the two main Zen practices. Bodhidharma found the monks at the monastery were in poor physical condition due to their inactivity and thus were unable to meditate for a long period. It is said that many monks died as result of the harsh training sessions. Therefore, he undertook a program to strengthen them. He taught them the system of integrated physical and mental disciple embodied in the Indian I-chin-sutra that he had been taught as a youngster while a member of the Kshatriya. As references, he used two books on military arts that he had brought with him: the I-Ching (Book of Changes) and the Hsien-sui-ching (Book of Divination).

To strengthen the monks, Bodhidharma added physical and mental training methods that were gradually refined into self-defense techniques that the monks could use to protect themselves against highwaymen. These methods were outlined in the books I-Jin Kyong (muscle development) and Si Shim Kyong (mind cleaning). Since ordinary physical exercises conditioned the body but not the mind, he devised a series of 18 movements that imitated the posture of the 18 different temple idols. When performed perfectly, these movements would give the performer the experience of enlightenment.

These exercises, which gained popularity in the region, became known as the "18 hands of Lohan." These 18 simple movements are purported to be the basis of Shaolin boxing. Over time, the Shaolin monks expanded the 18 hands of Lohan into what became known as "Chaun-fa (the fighting techniques of Shaolin). This art eventually developed into what we today call "T'ang shu" (Tang-soo in Korean).

Bodhidharma's impact on the martial arts was great, but his contribution to religious development in the Far East is immeasurable. His doctrine, along with his exercises (the 18 hands of Lohan), is recorded, at least partially, in the Chinese classic, I Ching (Book of Changes), which was most probably written by one of Bodhidharma's disciples. Bodhidharma is reputed to have passed away at the ripe old age of 150 years, making his approximate time of death between 630 and 660 AD.

For centuries, Bodhidharma's techniques were passed down and only taught in strict secrecy by monks to other monks. Students were told that nothing they were taught was to be altered or left out. Students were not told the importance of what they were learning, since it was believed that each student must experience the importance of his teachings for himself.

Eventually, invaders drove the monks out of temples and the temples were burned. The monks spread throughout China, spreading their teachings amongst the Chinese populace. Many styles of empty-hand fighting existed in China before Bodhidharma arrived, but he gave the activity its underlying basis of spiritualism.

It may seem odd that a non-violent monk would develop a fighting system. However, no documentation exists that Bodhidharma intended his system to evolve into an offensive art. He merely wanted to improve the fitness level of the monks at the monastery.

Hwang Kee, a Tang-soo-do grand master, in his book Soo Bahk Do Dae Kam, strongly rejects the theory that the Bodhidharma founded the martial arts. Citing the Muyedobo-tongji, a martial arts history book written during the Joseon  Dynasty (1790), he says there was a record of a martial art similar to Tang-soo-do in Korea about two thousand years before Bodhidharma lived.

Chinese historians dispute the claim that Bodhidharma brought martial arts into China. They point to military manuals dating from 206 to 220 AD that show that Han emperors promoted kung-fu far before Bodhidharma's birth.

In China, Bodhidharma's teachings combined with the indigenous Chinese martial art of "Kempo" and gradually developed into the Chinese fighting art of "Shaolin Ch'uan-fa" ("Shorin-ji Kempo" in Japan).