UNIFCV
Marcos Justi 24/11/2024
Prévia do material em texto
THE BIBLE OF KARATEBubishi♦THE BIBLE OF KARATEBubishi♦Translated with commentary byPATRICK McCARTHYTUTTLE PUBLISHINGBoston • Rutland, Vermont • TokyoDisclaimer: Please note that the publisher and author(s) of this instructional book are NOTRESPONSIBLE in any manner whatsoever for any injury that may result from practicing thetechniques and/or following the instructions given within. Martial Arts training can be dangerous—both to you and to others—if not practiced safely. If you’re in doubt as to how to proceed or whetheryour practice is safe, consult with a trained martial arts teacher before beginning. Since the physicalactivities described herein may be too strenuous in nature forFirst published in 1995 by Tuttle Publishing, an imprint of Periplus Editions (HK) Ltd., with editorialoffices at 364 Innovation Drive, North Clarendon, VT 05759 U.S.A.Copyright © 1995 Patrick McCarthyLibrary of Congress Cataloging-in-Publication DataLCC Card Numer: 95-60727ISBN: 0-8048-2015-5ISBN: 978-1-4629-1640-5 (ebook)Distributed by:North AmericaTuttle PublishingDistribution CenterAirport Industrial Park364 Innovation DriveNorth Clarendon, VT 05759-9436Tel: (802) 773-8930Fax: (802) 773-6993Email: info@tuttlepublishing.comWeb site: www.tuttlepublishing.comJapanTuttle PublishingYaekari Building, 3rd Floor5-4-12 Ōsaki, Shinagawa-ku, Tokyomailto:info@tuttlepublishing.comhttp://www.tuttlepublishing.com/Japan 141-0032Tel: (03) 5437-0171Fax: (03) 5437-0755Asia Paci�cBerkeley Books Pte. Ltd.61 Tai Seng Avenue, #02-12Singapore 534167Tel: (65) 6280-3320Fax: (65) 6280-6290Email: inquiries@penplus.com.sgIndonesiaPT Java Books IndonesiaJl. Rawa Gelam IV No. 9Kawasan Industri PulogadungJakarta 13930, IndonesiaEmail: cs@javabooks.co.id08 07 06 05 0413 12 11 10 9Printed in the United States of Americamailto:inquiries@penplus.com.sgmailto:cs@javabooks.co.id♦ Table of Contents ♦AcknowledgmentsForeword by Li Yiduanby Richard Kimby Nagamine Shoshinby Ohtsuka Tadahikoby Konishi Takehiroby Kinjo Hiroshiby Hokama TetsuhiroIntroductionPart One: History and Philosophye Impact of the Bubishi on Modern Karate-doPossible Origins of the Bubishi in Chinae Two BubishiTransmission of the Bubishie History of Karate-doeories on the Development of Karate before the Twentieth CenturyIndigenous and Japanese In�uences Prior to the Fourteenth CenturyChinese In�uences on the Development of Karate-doe Pechin in Okinawan Societye Satsuma InvasionHistory of Karate-do from the Meiji EraRyukyu Kempo Karate-jutsuJapanization of Karatee Dai Nippon Butokukaie Kara of Karate-doOkinawan DynastiesArticles on History and Philosophy1. Origins of White Crane Gongfu2. Master Wang Reveals His Secrets3. Advice on Correct Etiquette4. Philosophy5. Master Wang’s Observations on Monk Fist Boxing26. e Guardian Deity Jiu Tian Feng Huo Yuan San Tian DouPart Two: Chinese Medicine and Herbal PharmacologyMeridian Channels in Chinese MedicineExamples of Herbal MedicineEffects of Herbal MedicineArticles on Chinese Medicine and Herbal Pharmacology10. Prescriptions and Medicinal Poems11. Twelve-Hour eory Recuperative Herbal Prescriptions12. A Physician’s Treatment for Twelve-Hour Injuries18. Four Incurable Diseases19. Effective “Twelve-Hour Herbal” Prescriptions to Improve BloodCirculation for Shichen-Related Injuries22. Twelve-Hour Green Herbal Remedies23. Crystal Statue Diagram25. Shaolin Herbal Medicine and Injuries Diagram30. Valuable Ointment for Treating Weapon Wounds and Chronic HeadPain31. Ointments, Medicines, and PillsPart ree: e Vital Pointse Bronze Man Statuee Forbidden Vital PointsVital Point Analysise irty-Six Vital Pointse Secrets of Wudang BoxingArticles on Vital Points 8. Discussions on Seizing and Striking Veins and Tendons Using theHard Fist Method9. Twelve-Hour Vital Points Revealed17. Seven Restricted Locations21. Delayed Death Touch Twelve-Hour Diagrams24. Bronze Man StatuePart Four: Fighting TechniquesStrategy and Technique in the BubishiGongfu QuanQin NaCapsule History of Fujian Gongfu StylesJumping Crane (Zonghe Quan)Whooping Crane (Minghe Quan)Sleeping Crane (Suhe Quan)Feeding Crane (Shihe Quan)Flying Crane (Feihe Quan)Monk Fist (Luohan Quan)Articles on Fighting Techniques6. Four Quan of Monk Fist Boxing7. Nepai Quan13. e Eight Precepts of Quanfa14. e Principles of Ancient Law15. Maxims of Sun Zi16. Grappling and Escapes20. Six Ji Hands of the Shaolin Style27. Zheng’s Twenty-Four Iron Hand Applications and White MonkeyStyle28. Eighteen Scholars White Crane Fist and Black Tiger Style Fiy-FourStep Quan29. e Forty-Eight Self-Defense Diagrams32. Shaolin Hand and Foot, Muscle and Bone Training PosturesConclusionBibliographyList of Chinese and Japanese TermsIndexIn this text I have opted to use the pinyin romanization system for all Chinese words. As such, kung fuis gongfu, ch’i is qi, ch’uan fa is quan fa, etc. I have also elected to refer to the Chinese unarmed civil�ghting traditions using the popular Cantonese term gongfu rather than quan fa, wushu, orkuoshu. Although gongfu is a general term meaning “hard work” or a “work out” that does notspeci�cally refer to the unarmed civil �ghting traditions, I felt its common use justi�ed my using it inthis text.♦ Acknowledgments ♦e voluminous nature of my research has brought me into contact withvirtually hundreds of people over the years. I would especially like toacknowledge the following people:In America, I would like to thank my teacher Richard Kim, Hanshi ofthe Dai Nippon Butokukai. rough Mr. Kim’s continued efforts, patience,and perseverance, I ultimately came to perceive that which lies beyond thephysical boundaries of karate-do. Furthermore, my thanks go out to Hunter(Chip) Armstrong of the International Hoplology Society for his assistanceduring the early stages of this research. anks also to Ms. Gigi Oh andMarian Castinado at Budo Dojo magazine, Michael DeMarco at the Journalof Asian Martial Arts, Wayne Muromoto at Furyu magazine, and MichaelDe Pasquale Jr. of Karate International magazine for publicizing myresearch.In Taiwan, I am deeply grateful to Liu Songshan Shifu for sharing his“family treasure” with me the Shaolin Bronze Man Book (Shaolin Tong RenBu).In China, I am very grateful to U Yiduan from the Fuzhou WushuAssociation who, at my request, was able to gather several herb experts andgongfu masters to study and help translate the Bubishi.Resolving many ofthe grammatical errors in the Bubishi, Mr. Li’s immeasurable contributionsand support continue to be of enormous bene�t to my research. I would alsolike to thank Colin Whitehead for supplying a copy of e Secrets of WudangBoxing.I am also indebted to Xie Wenliang, White Crane gongfu master andgreat-grandson of Ryuru Ko, for sharing so much of his knowledge with me.In Japan, I am grateful to the following: Konishi Takehiro Sensei of theRyobukai, who provided me with an original copy of Mabuni Kenwa’sBubishi; Ohtsuka Tadahiko Shihan, author of the Japanese translation of theBubishi and a myriad of other related research projects, whose extensiveanalysis and deep knowledge of the Bubishi have had a profound effect uponmy understanding of this obscure treatise; my friends, Fred Mende, JohnWong, and Mitchell Ninomiya for their continuous support; Dr. IokibeiTsutomu, an expert in the Chinese healing arts of acupuncture, herbalmedicines, and qigong, who helped me decipher the mysteries surroundingthe internal organs, their corresponding meridian channels, and vital points;and Alexander Kask for fundamentally revising and editing thispresentation of the text.In Okinawa, I am indebted to: Hokama Tetsuhiro Shihan,shows how the Chinese �ghting traditions were �rst systematicallytransmitted in Okinawa.Douglas Haring’s translation of the 1896 Takanoya Account provides anilluminating description of this arrangement.e leading city and capital of Okinawa, Naha has absorbed various nearby villages as well asthe one-time royal capital of Shuri. Kume village has played a unique role in Okinawa’s history.It was settled in 1393 by immigrants of China and provided a place where Chinese diplomatsresided and where Okinawan nobles could learn the language and manners of China. Formalrelations with China dated from 1372 until Japan annexed Ryukyu in the 1870s; the lastOkinawan tribute mission was sent to China in 1873. For �ve centuries Kume served as acenter of diffusion of Chinese culture in Ryukyu. Young Okinawans learned to speak and writeChinese in Kume; those who did well were accepted for study at China’s capital and receivedscholarships from the government of China. e enrichment of Okinawan culture via Kumewas incalculable. Here men not only learned how to write Chinese and acquire literary arts,but on occasion technicians also taught ship-building, various cras and the practicing arts,making of paper and books, lacquer ware, building and architecture, divination and festivals,Confucian morals, and Chinese music.20e settlement at Kume has been referred to as Okinawa’s “window toChinese culture.” It is highly likely that along with the aforementioned cras,the Chinese martial arts were also introduced to Okinawa by the “irty-sixFamilies.”THE RYUGAKUSEIDuring Okinawa’s tributary alliance with the Middle Kingdom,contingents of Uchinanchu ryugakusei (exchange students) made extendedpilgrimages to various parts of China to receive an education. In many ways,the Uchinanchu ryugakusei were not unlike Japan’s kentoshi.Special envoysof the emperor, the kentoshi sought out cultural knowledge in exchange forspecial tribute. Between 630 and 894, the kentoshi, along with sizableentourages, made sixteen excursions to China seeking knowledge andtechnology to enhance their own society. Studying in Beijing, Nanjing,Shanghai, and Fuzhou, the ryugakusei, like the kentoshi, also broughtvaluable learning back to their homeland. It is likely that these ryugakuseilearned the Chinese �ghting arts and brought these back to their homelandas well.THE SAPPOSHIe most profound cultural in�uence from China came by way of thesapposhi (also pronounced sappushi or sakuhoshi), who were special envoysof the Chinese emperor. e sapposhi traveled to the outermost reaches ofthe emperor’s domain carrying important dispatches and returning withsituation reports.Requested by the Okinawan king, the sapposhi were sent to the RyukyuKingdom more than twenty times over a �ve hundred year period,approximately once for every new king that came into power from the timeof Bunei in 1404. Rarely staying longer than four to six months, the sapposhiwere usually accompanied by an entourage of four to �ve hundred peoplethat included occupational specialists, tradesmen, and security experts.ese specialists could have introduced their arts while in Okinawa and as Ihad noted earlier, in Nakaima Chikudun Pechin Norisato’s case (see p. 41),assisted Okinawans studying the Chinese �ghting arts in China.Individual preoccupation with the civil �ghting traditions graduallyescalated, as did domestic power struggles. Ultimately, political reformprompted the adoption of Chinese gongfu for domestic law enforcement. Asa result of the official Japanese injunction prohibiting the ownership andstockpiling of weapons, government personnel were also disarmed. Aer theJapanese invasion, Okinawan Chinese-based civil self-defense methodsbecame shrouded in an iron-clad ritual of secrecy but continued to bevigorously cultivated by its pechin-class officials.e Pechin in Okinawan Societye Takanoya Account delineates the Ryukyu Kingdom’s class and rankstructure.e people are divided into eleven classes: princes, aji, oyakata, pechin, satunushi-pechin,chikudun pechin, satunushi, saka satunushi, chikudun, chikudun zashiki, and niya.Princes arethe king’s brothers and uncles.Aji are (but not always) sons of the king’s uncles and brothersand are generally district chieains; hence, during the Satsuma period, aji are not included inthe shizoku (military, i.e., samurai). e Japanese have compared the aji to daimyo (feudallords).Oyakata are upper samurai, pechin and satunushi pechin are middle samurai. e otherclasses were sons and brothers of upper and middle shizoku (keimochi). e niya werecommoners.ere are nine ranks of shizoku.Each has its distinctive apparel and accessories. Sometimes,however, lower samurai have been selected for promotion, even to the ree Ministers.Outstanding ministers were awarded full �rst-rank or semi-�rst-rank. All other ranks aredetermined according to circumstances. A commoner who had served as jito (administratorof a �ef) for a number of years, or who had served with a consistently good record in the officeof a magiri (also written majiri; originally the territory or village controlled by an aji) could beappointed to chikudun status. If exceptionally competent, he might be elevated to chikudunpechin rank, although he could not become a samurai or wear a haori coat or tabi (split-toedsocks).21e pechin served from 1509 to 1879, starting from when Sho Shinimposed a class structure upon the gentry, until the dynasty was abolished.e pechin officials were largely responsible for, but not limited to, civiladministration, law enforcement, and related matters. e pechin class wasdivided into satunushi and chikudun.e satunushi were from gentry whilethe chikudun were commoners. ese two divisions were even furtherdivided into ten subcategories based upon seniority.Administrative aspects of law and order were governed by seniorofficials at the okumiza bureau, which incorporated a police department,prosecutors, and a court system. e hirasho (also hirajo), that era’s versionof a city hall, which was located within Shuri castle, had two speci�cfunctions: maintaining the family register system that kept the records of allbirths and deaths, and investigating peasant criminal activities. Outlyingdistricts had smaller bureaus, called kogumiza, and oen served asterritorial or self-governing hirajo.e Ryukyu Kingdom’s judiciary system engaged the services of bailiffswho served writs and summonses, made arrests, took custody of prisoners,and ensured that court sentences were carried out. ese chikusaji pechin, or“street-cops” so to speak, enforced the law while the hiki (garrison guard),provided military defense, guarded the castle, and protected the king. It wasthese officers who were responsible for cultivating and perpetuating thedevelopment of unarmed self-defense disciplines.In 1507, nearly one hundred years before the private ownership andstockpiling of swords and other weapons of war was ever contemplated onJapan’s mainland, Sho Shin, in the thirtieth year of his reign, enacted such adecree in the Ryukyu Kingdom. One hundred and �y years beforeTokugawa Ieyasu (the �rst shogun of the Edo bakufu) ever compelled hisown daimyo to come to Edo (Tokyo), Sho Shin commanded his aji towithdraw from their fortresses and reside at his side in the castle district ofShuri, hence strengthening his control over them. Nearly a century beforethe Edo keisatsu (policemen of the Tokugawa period, 1603–1868) everestablished the civil restraint techniques using the rokushaku bo and thejutte (iron truncheon), the Ryukyu pechin-class officials had alreadycultivated a self-defense method based upon the principles of Chinesegongfu.e Satsuma InvasionHaving supported Toyotomi Hideyoshi’s failed campaigns on the Koreanpeninsula and then later being defeated at Sekigaharaby Tokugawa Ieyasu’sforces, Shimazu Yoshihisa (the sixteenth-generation leader of the Kyushu-based Satsuma clan) had drawn heavily upon his subordinates withoutreward. With �nancial resources unstable and his warriors’ morale sinking,invading the prosperous Ryukyu Kingdom began to look like a sure way forShimazu to resolve his �nancial difficulties and appease the TokugawaShogun. In February 1609, the Satsuma clan began its campaign against theRyukyu Kingdom. In May, Shuri castle was captured and King Sho Neisurrendered. Satsuma control lasted nearly three centuries until 1879, whenKing Sho Tai abdicated and the island officially became part of the Japaneseempire.“Bushi” Matsumura Chikudun Pechin Sokon.During Okinawa’s 270–year military occupation, eclectic �ghtingtraditions haphazardly evolved, some of which applied the principles of self-defense to a myriad of domestic implements. It was largely because of thisphenomenon that kobudo evolved. During the occupation, there were somepechin who traveled up to Satsuma. Evidently while there, some of thesestalwarts were schooled in Jigen-ryu ken-jutsu (the combative methodologyof the Satsuma samurai), and, in so doing, affected the evolution ofOkinawa’s “indigenous” �ghting methods upon returning to their homeland.In Okinawa, this theory is rarely addressed, and yet, kobudo traditionmaintains that the rokushaku bo-jutsu (the art of using a six-foot staff) of“Toudi” Sakugawa Chikudun Pechin Kanga and Tsuken Chikudun PechinKoura (1776–1882) did not surface until aer they returned to Okinawafrom studying in Satsuma. To corroborate this important historicalhypothesis, I would like to draw the reader’s attention to two otherindependent sources.Among the many pechin to make the journey from the Ryukyu Kingdomto Satsuma during the later part of the nineteenth century was MatsumuraChikudun Pechin Sokon. Perhaps better known as “Bushi” Matsumura, hecame to be known as the Miyamoto Musashi of the Ryukyu Kingdom. Inmany ways, Matsumura is considered the “great-grandfather” of the karatemovement that surfaced in and around Shuri. Matsumura �rst learned thenative Okinawan �ghting traditions under the watchful eye of “Toudi”Sakugawa and later, while serving as a security agent for three consecutiveRyukyuan kings, studied in both Fujian and Satsuma. Also as I noted earlier(see p. 34), he studied under the gongfu Master Iwah.Receiving his menkyo (teaching certi�cate) in Jigen-ryu ken-jutsu fromIjuin Yashichiro, Matsumura was responsible for synthesizing the uniqueteaching principles of Jigen-ryu to the Chinese and native Okinawan�ghting traditions he had also studied. By doing so, Matsumura establishedthe cornerstone upon which an eclectic self-defense tradition surfaced inand around the castle district, which in 1927 became known as Shuri-te(Shuri hand).Aer retiring from public service, Matsumura was one of the very �rst tobegin teaching his self-defense principles in Shuri’s Sakiyama village. Hisprincipal disciples included Azato Anko (1827–1906), Itosu Anko (1832–1915), “Bushi” Ishimine (1835–89), Kiyuna Pechin (1845–1920), SakiharaPechin (1833–1918), Matsumura Nabe (1850–1930) Tawada Pechin (1851–1907), Kuwae Ryosei (1858–1939), Yabu Kentsu (1866–1937), FunakoshiGichin, Hanashiro Chomo (1869–1945), and Kyan Chotoku (1870–1945).In Volume Eight of the Japanese encyclopedia Nihon Budo Taikei there isa provocative passage on page �y-one that provides an interestingexplanation of the origins of the Ryukyu Kingdom’s �ghting traditions. epassage notes that Lord Shimizu instructed second-generation Jigen-ryuheadmaster Togo Bizen no Kami Shigekata (1602–59) to teach self-defensetactics to farmers and peasants in Satsuma. is was done so that in case ofan invasion, these farmers could act as a clandestine line of defense for theirhomeland. is nonwarrior tradition was disguised in a folk dance calledthe Jigen-ryu Bo Odori, and incorporated the jo (three-foot staff) against thesword; the rokushaku bo against the spear; and separate disciplinesemploying an eiku (boat oar), the kama (sickles), shakuhachi (�ute), andother implements.is phenomenon clearly illustrates how the principles of combat wereingeniously applied to occupationally related implements and then unfoldedinto a folk tradition, not unlike that of Okinawa’s civil combative heritagenearly a century before. When I asked the eleventh-generation Jigen-ryuheadmaster Togo Shigemasa about this potential link, he said, “ere can beno question that Jigen-ryu is connected to Okinawa’s domestic �ghtingtraditions; however, the question remains, which in�uenced which!”22e Satsuma period was one of great growth and development for bothOkinawan karate-do and kobudo.However the fundamental character andform of these �ghting traditions were to undergo an even more radicalchange aer Okinawa became a part of Japan and its proud warrior heritage.History of Karate-do from the Meiji EraAer the abolition of the Tokugawa Shogunate in 1868, the MeijiRestoration delivered Japan from feudalism into “democracy.” Hence, theclass structure and the samurai practice of wearing of swords, samurai yearlystipends, and the chonmage (top-knot hairstyle), faded into the annals ofhistory, as did many of the other social phenomena that symbolizedfeudalism’s authoritarian forces. However, unable to abruptly escape thepowerful strain of machismo under which Japan had evolved and fearful oflosing its homogeneous identity in the wake of foreign in�uence, many ofmodem Japan’s fundamental elements still re�ected its feudal-basedideologies. Perpetuating old traditions while encouraging the developmentof many new social pastimes and cultural recreations, bugei (martial arts)became an instrumental force in shaping modem Japanese history.Based upon ancient customs, in�exible ideologies, and profoundspiritual convictions, Japan’s modem budo (martial ways) phenomenon wasmore than just a cultural recreation. In its new sociocultural setting, budoserved, in many ways, as yet another channel through which the ruling elitecould funnel kokutai (national polity), introduce the precepts of shushin(morality), and perpetuate Nihonjinron (Japaneseness). Based upon sportand recreation, the modem budo phenomena fostered a deep respect forthose virtues, values, and principles revered in feudal bushido (the way ofthe warrior), which fostered the willingness to �ght to the death or even tokill oneself if necessary. Both kendo and judo encouraged shugyo (austerity)and won widespread popularity during this age of escalating militarism.Supported by the Monbusho (Ministry of Education), modem budo�ourished in Japan’s prewar school system. Embraced by an aggressivecampaign of militarism, modem budo was oen glamorized as the way inwhich “common men built uncommon bravery.” Be that as it may, judo,kendo, and other forms of modem Japanese budo during the post-Edo, pre-World War II interval, served well to produce strong, able bodies anddauntless �ghting spirits for Japan’s growing war machine.Yabu Kentsu.Ryukyu Kempo Karate-jutsuWith the dra invoked and Okinawa an official Japanese prefecture, themilitary vigorously campaigned for local recruits there. In 1891, during theirarmy enlistment medical examination, Hanashiro Chomo (1869–1945) andYabu Kentsu (1866–1937) were two of the �rst young experts recognized fortheir exemplary physical conditioning due to training in Ryukyu kempotoudi-jutsu (karate-jutsu).Hence, the mere possibility that this little-known plebeian Okinawan�ghting art might further enhance Japanese military effectiveness, as kendoand judo had, a closer study into the potential value of Ryukyu kempokarate-jutsu was initiated. However, the military ultimately abandoned thisidea due to a lack of organization, impractical trainingmethods, and thegreat length of time it took to gain pro�ciency. Although there is littletestimony to support (or deny) allegations that it was developed to betterprepare draees for military service, karate-jutsu was introduced intoOkinawa’s school system (around the turn of the twentieth century) underthe pretense that young men with a healthy body and moral character weremore productive in Japanese society.Around the turn of the twentieth century, a small group of localOkinawan karate enthusiasts led by Itosu Anko established a campaign tointroduce the discipline into the island’s school system as a form of physicalexercise. Itosu’s crusade to modernize karate-jutsu led to a radical revision ofits practice.Removing much of what was then considered too dangerous for schoolchildren, the emphasis shied from self-defense to physical �tness throughgroup kata practice, but neglected its bunkai (application). By not teachingthe hidden self-defense moves, the actual intentions of the kata (e.g., todisable, maim, and or even kill by traumatizing anatomically vulnerableareas if necessary) became so obscured that a new tradition developed.is radical period of transition represented the termination of a secretself-defense art that embraced spiritualism and the birth of a uniquerecreational phenomenon. is creation was introduced to mainland Japan,where it ultimately conformed to the forces of Japanese society and evolvedin a completely new direction.Japanization of KarateKonishi Yasuhiro (1893–1983), a ju-jutsu expert and prominent kendoteacher, had studied Ryukyu kempo karate-jutsu before it was formerlyintroduced to mainland Japan. Later, he studied directly under FunakoshiGichin, Motobu Choki (1871–1944), Mabuni Kenwa, and Miyagi Chojun.When comparing it to judo and kendo, Konishi described karate-jutsu as anincomplete discipline. With Ohtsuka Hironori (1892–1982), the founder ofWado-ryu ju-jutsu kempo karate-do, Konishi was largely responsible forinitiating the modernization movement that revolutionized Ryukyu kempokarate-jutsu on Japan’s mainland.Konishi quite frankly said that modem karate was forged in the exactimage of kendo and judo. e ancient samurai warrior’s combative ethos,which was based on the various schools of ken-jutsu (swordsmanship) andju-jutsu (grappling), provided the very infrastructure upon which themodem budo phenomenon evolved. Using the fundamental concepts ofken-jutsu’s most eminent schools, kendo was established; ju-jutsu’s centralprinciples served as the basis upon which judo unfolded.e Japanese proverb deru kugi wa utareru (a protruding nail getshammered down) aptly describes how things or people that are “different”(i.e., not in balance with the wa23 or harmony principle) ultimately conformor are methodically thwarted in Japanese society. As a result karate was notable to escape Japan’s omnipotent cultural forces. In contrast to kendo andjudo, the karate-jutsu movement lacked a formal practice uniform and hadno competitive format. Its teaching curricula varied greatly from teacher toteacher and there was no organized standard for accurately evaluating thevarying grades of pro�ciency. When compared to kendo and judo, thehumble discipline of Ryukyu kempo karate-jutsu remained, by Japanesestandards, uncultivated and without suitable organization or “oneness.” Inshort, it was not Japanese. Ryukyu kempo karate-jutsu was thus subject tothe criticism of rival and xenophobic opposition during that early andunsettled time of transition when it was being introduced to the Japanesemainland during the 1920s and 1930s.e period of transition was not immediate nor was it withoutopposition. It included a justi�cation phase, a time when animosities werevented and the winds of dissension carried the seeds of reorganization. Itwas a time in which foreign customs were methodically rooted out(Uchinanchu were openly discriminated against and anti-Chinese sentimentwas rampant) and more homogeneous concepts introduced.e Dai Nippon ButokukaiRepresenting centuries of illustrious cultural heritage, the Butokukai’s(Japan’s national governing body for the combative traditions) ultra-traditional bugei and budo cliques were deeply concerned about thehostilities being openly vented between rival karate leaders. is, coupledwith the disorganized teaching curricula, lack of social decorum, andabsence of formal practice apparel, compelled the Butokukai to regard theescalating situation as detrimental to karate-jutsu’s growth and direction onthe mainland and set forth to resolve it.e principal concern focused not only upon ensuring that karateteachers were fully quali�ed to teach but also that the teachers actuallyunderstood what they were teaching. For karate-jutsu to be accepted inmainland Japan, the Butokukai called for the development andimplementation of a uni�ed teaching curriculum, the adoption of a standardpractice uniform, a consistent standard for accurately evaluating the variousgrades of pro�ciency, the implementation of Kano Jigoro’s dan-kyu system,and the development of a safe competitive format through whichparticipants could test their skills and spirits. Just as twelve inches alwaysequals one foot, the plan was to establish a universal set of standards, as judoand kendo had done.e Kara of Karate-doNo less demanding were the powerful forces of nationalism combined withanti-Chinese sentiment. Together, they propelled the karate-jutsu movementto reconsider a more appropriate ideogram to represent their disciplinerather than the one that symbolized China. In making the transition, theRyukyu kempo karate-jutsu movement would also abandon the “-jutsu”suffix and replace it with the modern term “do,” as in judo and kendo.e original ideograms for karate meant “China Hand.” e initialideogram, which can be pronounced either “tou” or “kara,” stood for China’sTang dynasty (618–907), and later came to represent China itself. esecond ideogram, meaning “hand,” can be pronounced either “te” or “di.”Master Kinjo Hiroshi24 assured us that, until World War II, the Uchinankarate masters generally referred to karate as “toudi.”Kinjo’s teacher, Hanashiro Chomo, a direct disciple of “Bushi”Matsumura, made the �rst recorded use of an ideogram to replace the“China” ideogram in his 1905 publication Karate Kumite. is uniqueideogram characterized a self-defense art using only one’s “empty” hands tosubjugate an adversary. e new character for kara meant “empty” and canalso be pronounced “ku” (void) and “sora” (sky). As such, kara not onlyrepresented the physical but also embraced the metaphysical; the deeperplane of an ancient Mahayana Buddhist doctrine surrounding detachment,spiritual emancipation, and the world within (inner void). During thepursuit of inner discovery, kara represents the transcending of worldlydesire, delusion, and attachment.e suffix “-do,” which is found in kendo, judo, and budo, means “way,”“path,” or “road.” e same character is also pronounced “dao” in Mandarinand is most notably used for the Daoist philosophy of Lao Zi, the reputedauthor of the Dao De Jing.In the philosophical context adopted by the self-defense traditions, the do became a “way” of life, a “path” one travels whilepursuing karate’s goal of perfection. e ideogram “jutsu” in karate-jutsumeant “art” or “science.”As such, the new ideograms proclaimed that Okinawa’s plebeiandiscipline of karate-jutsu had transcended the physical boundaries ofcombat and had become a modern budo aer embracing that which wasJapanese. Like other Japanese cultural disciplines, karate-do became anothervehicle through which the Japanese principle of wa (harmony) wasfunneled. us, the innovative term “karate-do” (the way of karate)succeeded the terms toudi-jutsu and karate-jutsu.While the new term “karate-do,”using the two new ideograms (kara anddo), was not officially recognized in Okinawa until 1936, it was rati�ed bythe Dai Nippon Butokukai in December 1933, �nally signaling karate-do’srecognition as a modem Japanese budo.Today, most historians conclude that Ryukyu kempo karate-jutsu, asintroduced to the mainland in those early days, was at best an effective butunorganized plebeian self-defense method. e Butokukai concluded thatthe improvements it called for would bring about a single coalition undertheir auspices, like that of judo and kendo. However, karate-do developmentwas overshadowed by the widespread adversity of World War II, so much sothat a universal set of standards failed to materialize.Many believe that when the Butokukai and other organizationsconsidered contributors to the roots of militarism were dissolved in 1945aer Japan unconditionally surrendered to the Allied Forces, karate-dodevelopment as a uni�ed discipline was abandoned. However, like judo andkendo, karate-do did come to enjoy an untold popularity through the sportformat that was born in the school system.In spite of karate-do’s popularity, differences of opinion, personalanimosities, and �erce rivalries clearly showed that karate-do was destinedto maintain its divided individuality. While a myriad of eclecticinterpretations unfolded—many of which shared similarities—karate-dostyles were never really brought together to form a single tradition. is is aphenomenon that, for better or worse, continues to this day.Okinawan DynastiesIsland folklore maintains that the Tensonshi (lit. “the grandchildren fromheaven”) governed the Ryukyu archipelago for twenty-�ve generationsbefore Shunten.Tametomo (1139–70), the eighth son of Tameyoshi and a subordinate ofJapan’s once powerful Minamoto clan, was exiled to Oshima Island butescaped and ultimately made his way to the Ryukyu Islands. ere hemarried and had a son, Shunten. Shunten defeated Riyu (the last ruler of theTenson) and became the island’s �rst king in 1186.e Shunten dynasty (1186–1253) Shunten (1186–1237)Shumma-junki (1238–48)Gihon (1249–59)Eiso dynasty (1260–1349) Eiso (1260–99)Taisei (1300–8)Eiji (1309–13)Tamagusuku (1314–36)Seiji (1337–49)Satto dynasty (1349–1407) Satto (1350–95)Bunei (1396–1405)First Sho dynasty (1407–69) Sho Shiso (1406–21)Sho Hashi (1422–39)Sho Chu (1440–44)Sho Shitatsu (1445–49)Sho Kinfuku (1450–53)Sho Taikyu (1454–60)Sho Toku (1461–68)e Second Sho dynasty (1470–1879) Sho En (1470–76)Sho Seni (1477)Sho Shin (1477–1526)Sho Sei (1527–55)Sho Gen (1556–72)Sho Ei (1573–88)Sho Nei (1589–1620)Sho Ho (1621–40)Sho Ken (1641–47)Sho Shitsu (1648–68)Sho Tei (1669–1709)Sho Eki (1710–12)Sho Kei (1713–51)Sho Boku (1752–94)Sho On (1795–1802)Sho Sei (1803)Sho Ko (1804–34)Sho Iku (1835–47)Sho Tai (1848–79)NOTES:1. In the English translation, Funakoshi’s Chapter Six “Vital Points of the Human Anatomy” isquite clearly based on the data presented in the Bubishi.e “Eight Important Phases of Karate” andthe �ve sentences that follow them are taken word-for-word from the Bubishi’s “Eight Precepts ofQuanfa” (Article 13) and “Maxims of Sun Zi” (Article 15). Similarly the mislabeled “Chinesekambum” that appear on the next page (which were le untranslated) are none other than “ePrinciples of the Ancient Law” (Article 14) and “Grappling and Escapes” (Article 16), as they appearin Chinese in the Bubishi.2. Having met Liu Yinshan’s brother, Liu Songshan, in Fuzhou, I came to learn of a “secret book”on gongfu that had been in the Liu family for the last seven decades. Aer meeting him in Fuzhou,hosting him at my home in Japan, and visiting him in Taiwan, I have become familiar with that book,entitled the Secret Shaolin Bronze Man Book, and can testify that it is, in almost every way, identical tothe Bubishi. Master Liu’s Bubishi is divided into seventeen articles in three sections, whereas theOkinawan Bubishi contains thirty-two articles however the same data is covered in both worksthough it is categorized differently.3. In an interview at Tokashiki Iken’s dojo in Naha in August 1994.4. British karate historian Harry Cook noted that Robert W. Smith, in his book Chinese Boxing:Masters and Methods (Kodansha International, Tokyo, 1974), refers to a “secret book” that was madeand given to the twenty-eight students of Zheng Lishu. Zheng (also spelt Chen) is described as theservant and disciple of Fang Qiniang by Robert W. Smith, but is described as a third-generationmaster in Liu Yinshan’s book, aer Zeng Cishu. Notwithstanding, I was able to con�rm that a discipleof Zheng’s named P’eng passed on a copy of the book to Zhang Argo who along with three otherWhite Crane gongfu experts—Lin Yigao, Ah Fungshiu, and Lin Deshun—immigrated to Taiwan in1922. While Zhang Argo’s copy was passed on to his son Zhang Yide (spelled Chang I-Te in R.W.Smith’s book), Master Lin Deshun, one of the four original Fujian gongfu experts, passed his copy ofthat secret book down to his disciple Liu Gou, the father of Liu Songshan. It has remained a treasureof the Liu family for the seven decades that have passed since then.5. Another theory suggests that Sakugawa did not study directly with Kusankun but rather learnedthe principles of that system from Yara Guwa (AKA Chatan Yara). ere are three birth and deathdates for Sakugawa: 1733–1815, 1762–1843, and 1774–1838. e �rst date is used in most texts as itmakes possible the pervading theory of Sakugawa’s direct study with Kusankun. e second date wassuggested by Nakamoto Masahiro, a student of Choshin Chibana and Taira Shinken, and founder ofthe Bunbukan Shuri-te School. e third date was given by Sakugawa Tomoaki (Sakugawa’s seventh-generation descendant) in the Nihon Budo Taikei, Volume Eight. One other fact supporting thistheory concerns the kata Kusanku. “Bushi” Matsumura Chikudun Pechin Sokon taught only oneKusanku kata, Yara Kusanku.is title would seem to indicate a link with Yara Guwa.6. As we know, from Mabuni Kenwa’s testimony, that Itosu Anko possessed a copy of the Bubishi,we can only speculate whether it was his teacher “Bushi” Matsumura Chikudun Pechin Sokon, or histeacher’s teacher, “Toudi” Sakugawa, who introduced this text to the Shuri-te lineage.7. e Nakaima family tells an interesting story about Ryuru Ko’s visit to Okinawa in 1914.Apparently on the day he arrived, one of his former students, Sakiyama Kitoku from Naha’s Wakutavillage (a man renowned for his remarkable leg maneuvers, who had traveled to Fuzhou and trainedunder Ryuru with Norisato), was on his deathbed. Upon being informed of Kitoku’s grave condition,Ryuru demanded to be taken to his home immediately. Arriving too late, Ryuru said, “If he had had apulse remaining, I would have been able to save8. In an article in the 1993 special commemorative publication for the tenth anniversary festivalfor the Fuzhou Wushu Association, I discovered a biography of the White Crane Master XieZhongxiang (1852–1930). I had come across Xie’s name during my earlier interviews with Master LiuSongshan and Master Kanzaki Shigekazu (second-generation master of To-on-ryu and a respectedkarate historian). Upon more closely examining the biography of Xie Zhongxiang (provided by WuBin, the director of the Wushu Institute of China), I discovered that Xie was a shoemaker fromFuzhou’s Changle district, and the founder of the Whooping Crane style of gongfu.In examining the�ve quan (kata) of Whooping Crane gongfu, I discovered that two of them were among the six quandescribed in the Bubishi; Happoren and Nepal I also discovered, in a newsletter from Tokashiki Iken,that Xie’s nickname was Ryuru, a fact corroborated by Master Kanzaki.9. A student of Aragaki Seisho (from Kuninda) named Tomura Pechin demonstrated Pechurrin(Suparinpei), on March 24, 1867 duringa celebration commemorating the March 1866 visit of theSapposhi Xhao Xin at Ochayagoten, which is Shuri Castle’s east garden. We know that Suparinpei,Seisan, and Sanchin kata had been handed down in Kuninda long before Higashionna went to China.As the Seisan and Peichurrin are not practiced in the system Ryuru Ko taught, it would seem thatHigashionna learned them from Aragaki Seisho. Other kata not taught in Ryuru Ko’s system includeSanseiryu, Saifua, Kururunfa, and Sepai, which he may have learned from one of the Kojos, WaiXinxian, or even Iwah.10. In an interview at Tokashiki Iken’s dojo in Naha in August 1994.11. Not all researchers are of the opinion that Xie Zhongxiang is the man who taught HigashionnaKanryo. Okinawan karate historian Kinjo Akio and Li Yiduan believe that a different man with thesame nickname was Higashionna’s teacher. ey claim that Xie and Kanryo were too close in age: thatHigashionna referred to Ryuru Ko as an “old man.” Based on Higashionna’s statement that Ryuru Kowas a bamboo crasman who lived in a two-story house, they said that Xie, a shoemaker, must be adifferent person.I disagree with these points for several reasons. In light of existing evidence, the age gap argumentdoes not hold water. ere is no evidence to show that Higashionna ever said that Ryuru Ko was anold man. ough Xie Zhongxiang was a shoemaker, his father was a bamboo crasman who lived in atwo-story house. I think the facts became confused over the years but remain convinced that XieZhongxiang taught Higashionna Kanryo.12. e fact that Iwah de�nitely taught Matsumura and Higashionna’s teacher Kojo, indicated alink between the traditions that evolved in Naha and Shuri. If Higashionna also studied with Iwah,then the link would be that much closer.13. An interesting point brought to my attention by Master Kanzaki Shigekazu. He said that theNepai quan (see Article 7, p. 158) descended directly from Fang Qiniang, and was taught to histeacher, Master Kyoda Juhatsu, by Go Kenki. Given the time frames surrounding the advent of theBubishi in Okinawa we must not overlook Go Kenki as a plausible source from which the secret textmay have appeared.14. While most Uchinanchu remembered for their prowess in the �ghting traditions traveled toFuzhou, Matayoshi Shinko (1888–1947) enjoyed a pilgrimage of more encompassing proportions.Matayoshi traveled to China more than once and spent considerable time and effort studying amyriad of Chinese �ghting disciplines. With Funakoshi, Matayoshi demonstrated at the Butokuden in1917 and was among those who enjoyed the privilege of performing before the Japanese CrownPrince Hirohito in 1921 at Shuri castle.Matayoshi had a profound affect upon the growth and direction of Okinawa’s civil �ghtingtraditions. Son of a keimochi family, he learned kobudo from an early age. At age twenty-three heventured north to Hokkaido and �rst entered the Middle Kingdom by way of Sakhalin Island in 1911.In Manchuria, he befriended a tribe of mountain bandits and learned many of their ways. InShanghai, Matayoshi augmented his studies by brie�y training at the legendary Jing Wu (also knownas the Qing Mo) Athletic Association, the same school where Miyagi Chojun studied for severalmonths in 1936.Matayoshi Shinko also ventured to Fuzhou, where he diligently continued his pursuit of the�ghting traditions and related interests. Returning to Okinawa in 1934, he is remembered for his skillin White Crane Boxing, acupuncture, herbal medicine, and a myriad of Chinese weapons.15. Wai Xinxian also taught Aragaki Seisho, who in turn taught Higashionna before he went toChina. However, Gichin Funakoshi, in his 1922 Ryukyu Kempo Toudi-jutsu, wrote that Higashionnastudied directly under Wai Xinxian. It is possible that Higashionna spent the �rst few years of his stayin China studying under Wai at the Kojo dojo.Funakoshi also wrote that Iwah taught Shaolin gongfu to Kojo. Hence, the relationship betweenAragaki, Kojo, Higashionna, Wai Xinxian, and Iwah would suggest that the �ghting traditions thatdeveloped in Shuri and Naha were connected.16. e Kojo dojo in Fuzhou was relatively large, taking up a space of �y tsubo (one tsuboequalling the size of two tatami mats). As it was located very near the Ryukyukan dormitory, the dojooen served a gathering place for Uchinanchu living in Fuzhou.17. In an interview in Tokyo, December 9, 1994.18. Ohtsuka Tadahiko is the chief director of the Goju Kensha Karate-do Federation and author ofthe Japanese translation of the Bubishi.19. e Sanshikan were the top three ministers under the Okinawan king.20. Douglas Haring (Trans.), Okinawan Customs: Yesterday and Today, Charles E. TuttlePublishing Company, Tokyo, 1969, pp. 38–39.21. Ibid., pp. 42–44.22. At the International Seminar of Budo Culture, International Budo University, March 1993.23. Wa is a truly pervasive concept in Japanese society. It embodies a number of attributesincluding order, calmness, peace, unity, conformity, and group-consciousness. It has been claimed byintellectuals and politicians that wa is the central pillar supporting Japanese society and the reason forits growth and success.24. Kinjo Hiroshi started his study of karate in 1926 under Hanashiro Chomo (1869–1945) andOshiro Chojo (1888–1935), both of whom in turn were students of Itosu Anko. Described by MasterRichard Kim as a “walking encyclopedia of karate history” and “a master’s master,” Kinjo Sensei is oneof Japan’s most respected karate masters.♦e Chinese characters for mushin (no mind) as brushed by Nagamine Shoshin.Articles on History and PhilosophyArticle 1: Origins of White Crane GongfuIn spite of his �ghting skills in Monk Fist Boxing, Fang Zhonggong was nomatch for the scoundrels from a neighboring village who deceived and thenviciously beat him while vying for control of his village. e injuries Fangsustained during the altercation were so severe that he was unable to fullyrecuperate and fell gravely ill. Attended to by his loving daughter andpersonal disciple, Fang Qiniang, his condition gradually deteriorated. Nolonger even able to eat, he �nally died.Deeply troubled by the loathsome circumstances of her beloved father’sdeath, Fang Qiniang vowed to take revenge. Although just a country girlfrom the rural village of Yongchun, Fang Qiniang was nevertheless apromising and spirited young woman. She longed to vindicate her familyname, but she had not yet mastered the �ghting skills her father wasteaching her. She deeply pondered upon how she might �nd the power andstrength to overcome such adversaries.One day, not long aer the tragedy, Fang was sobbing over the memoryof her loss when suddenly she heard some strange noises coming from thebamboo grove just outside her home. Looking out the window to see whatwas making such a racket, she saw two beautiful cranes �ghting. She noticedhow the magni�cent creatures strategically maneuvered themselves awayfrom each other’s �erce attacks with remarkable precision. In the midst ofpiercing screams, the vigorous jumping, and deceptive wing �apping, thebarrage of vicious clawing and lethal pecking was well concealed.Deciding to frighten off the creatures, Fang went outside and grabbedthe long bamboo pole she used for hanging clothes to dry. As sheapproached the cranes, Fang swung the pole but was unable to get close.Each time she attempted to swing or poke with the pole, they sensed herproximity, and, before the pole could reach its intended target, the birdsinstinctively evaded her every effort and �nally just �ew off.Re�ecting deeply upon this incident, Fang concluded that it was arevelation and soon set about evaluating the white cranes’ instinctivecombative methods. If someone could �ght the way the white cranes had,that person would be unbeatable. Aer considerable time and study, Fang�nally cameto understand the central principles of hard and so andyielding to power. Fusing the central elements of Monk Fist gongfu with herown interpretation of the birds’ innate defensive movements, she created anew style.Aer three years of relentless training, Fang developed into an unusuallyskillful �ghter. Capable of remarkable feats of strength and power, FangQiniang was no longer the weak and frail girl she once was. Her skill anddetermination �nally gained her a notable reputation. Undefeated in thosethree years, Fang’s innovative style ultimately became one of the mostpopular civil self-defense traditions in and around Fujian Province, andbecame known as Yongchun White Crane Boxing (Yongchun He Quan).In an effort to govern the behavior of those who studied her tradition,Fang cautioned her followers to only use their skills in self-defense. Shemaintained that great bodily harm, including death, could easily result fromexcessive force. Imparting her late father’s wisdom, Fang maintained thatwithout �rst �nding inner peace and harmony, one could never truly masterthe �ghting traditions, and hence never master their own lives. Master Fangasserted that it is only through discovering and then mastering the worldwithin that the power of positive human force can be developed in harmonywith nature and used to defeat any adversary.Fang said that the principles upon which her tradition was established(i.e., correct breathing, moral precepts, inner-discovery, etc.) had beenhanded down from ancient times and were not native to the district ofFuzhou.Fang’s TestFang’s reputation attracted many challengers wanting to test their skillagainst that of a woman. However, none were successful. Zeng Cishu wasone of the men who dared to test Fang’s ability.Described as invincible, Zeng was a hard style boxing expert with �ngerslike iron and a body as hard as a rock. Demanding to do battle with the girl,Fang promptly agreed and Zeng prepared to meet his opponent. Withouteven being hit once, Fang swily dispatched the challenger. So taken by herremarkable skill and gracious character, the fallen warrior immediatelypetitioned her to accept him as her student. As her personal disciple, ZengCishu went on to become Fang’s most prized student and eventually becamethe second-generation master of White Crane gongfu.In describing his bout with Master Fang, Zeng announced that he hadmistakenly relied too much upon physical strength. Fang only had to use herevasive style and inner force to subjugate him. Zeng Cishu said she was trulya master and worthy of her reputation. Because Zeng was regarded as such apowerhouse, their bout served to greatly enhance Master Fang’s reputationand brought much more recognition to her unique boxing method.From that time on, Master Fang maintained that anyone learning the�ghting tradition must always make sure not to place too much emphasisupon just physical training. True power and wisdom come from within andare re�ected without. Introspection and philosophical assimilation mustbalance strict, hard physical conditioning. is is the way to transcend ego-related distractions and get beyond the immediate results of physicaltraining. People who truly understand the �ghting traditions are neverarrogant or unscrupulous, and never use their skill unjustly.In the White Crane �ghting tradition an instructor must teach accordingto the student’s own individual ability. Learning the quan one can progressat one’s own pace. Subsequently, the more earnestly one trains, the moreswily inner strength develops. As in the case of Zeng Cishu, who throughthe relentless practice of the form Happoren developed his inner strength sothat it ultimately manifested itself and �owed inward and outward throughhis irty-six Vital Points, invigorating his body so that he could, at will,summon his qi (life energy; ki in Japanese) to any of his vital points. ZengCishu made this quan a popular tradition, which was perpetuated andhanded down.Developing Inner Strength rough the Quan1. Eliminate external distractions and concentrate only upon intention. 2. Coordinate breathing and synchronize it with the muscular activity.When you extend your arm, exhale and strike but conserve 50% of yourair. Be sure never to expel all of your air at one time. When you inhale,your body becomes light. When you exhale, your body becomes rooted.3. Listen to your breathing and become aware of every part of your body.4. ere must be a constant but pliable muscular contraction in the deltoid,trapezius, latissimus dorsi, serratus, and pectoral muscle groups.5. To encourage perfect diaphragm breathing, the spine must be parallel tothe stomach.6. Techniques are executed forward and back from where the elbows meetthe waist.Understanding the physical and metaphysical precepts of hard and so(gangrou in Mandarin, goju in Japanese) one must learn that it is the evenbalance between the two that enables one to overcome the greatest adversaryof all; oneself. Hardness represents both the material force of the humanbody and one’s �erceness. Soness represents the gentleness of one’scharacter and the resiliency to yield in the face of adversity. Together, theseare attributes that unfold through continual analysis and genuinecommitment.One must counter force with pliability, and vice versa. All bodymovement, including stealthy and evasive maneuvering, must be governedby correct breathing. e body must be resilient like a willow branch beingblown in a �erce gale; it gives with the force of the wind, but when thestrength of the wind vanishes, the bough spontaneously resumes its posture.When the body stretches up and inhales, it resembles a giant ocean wave,knowing no resistance. However, when a stable posture is assumed and theair is forced out from the lungs while contracting the muscles, one becomesimmovable, like a majestic mountain.Principles of Movement 1. Foot movement must be similar to walking. One initiates the stepnaturally and concludes it with �rmness.2. Smoothly make each step identical to the last, with the big toe of the rearfoot aligned with the heel of the other (shoulder-width apart). 3. Foot movement, both in a forward and backward direction shouldcorrespond to the crescent shape of a quarter moon with the kneesslightly bent, moving quietly.4. Leg muscles must be �rm but �exible to engender mobility.Immeasurable self-conquests are made possible through a peaceful mindand inner harmony. e strength and resiliency gained from quanfa trainingfosters an inner force with which one can overcome any opponent andconquer worldly delusion and misery. Even when just walking, you shouldalways be conscious of combining your breathing with your movement. Inthis way, should you be attacked, you will not lose your balance. erelationship between your legs and body is similar to that of the wheels of awagon. Of what good is a sturdy buggy without wheels to move it? Handtechniques must be supported by the legs to foster both stability andmobility.Advice for Engagement1. e mind must be calm but alert.2. Look for that which is not easily seen.3. Use your peripheral vision.4. Remain calm when facing your opponent.5. Have con�dent body language and facial expression.6. Use a posture that will support mobility.Using Your HandsHand techniques require the use of the body. e body generates the powerand the hands serve as the instruments of contact. Like a cat catching a rat, atiger pulls down a wild boar with its body; the claws serve as the means ofcontact.It takes great courage and skill to take out an adversary with a calmmind. True masters establish a balance between their lives and their art to adegree that their lives become as much a product of the art as is the art aproduct of theirlives.When thrusting with the tips of the �ngers, maximum force is achievedonly when the four �ngers are squeezed tightly together and supported bythe thumb. Cultivating this special technique, one can generate remarkableforce.BalancePerfect balance is a re�ection of what is within. It is also a prerequisite forcombative pro�ciency. It is by mastering balance that one is able to easilytake advantage of, or deliberately create, a weakness in an opponent’sposture. Such weaknesses must be attacked without hesitation.If someone attempts to seize you by surprise, you might be better off toescape, reestablish your balance, and then engage the opponent. However,the circumstances dictate the means. It is good to employ evasive tacticswhen forcefully attacked. It is a good time to launch a counteroffensive uponperceiving that the opponent’s energy is exhausted.Like the sun’s strength, your energy must radiate outward, your eyesshould be as clear as the moon, and your legs should be like the rollingwheels of a cart. Your posture too, from head to toe, must be evenlybalanced so that footwork and hand techniques support each other. Ifeverything is in balance, no one will be able to defeat you.Be sure to practice according to your teacher’s advice and always be opento learn the ways of others. It takes a long time to achieve perfection basedupon our experience. Do not be in a hurry; patience is a virtue. Above all, behonest with yourself, do not deceive others, and live a modest life. If you donot follow these rules, you will never realize the Way.Passing on Fang’s tradition to the families in Yongchun village, ZengCishu came to have many students, one of whom became the secondsuccessor. His name was “Teng Shan” Wang Foudeng and he was responsiblefor perpetuating Fang’s tradition in the years that followed.In his 1983 book Hakutsuru Mon: Shokutsuru Ken, Liu Yinshan describes Fang Zhonggong (he refersto him as Fang Huishi) as a Shaolin recluse and a master of Eighteen Monk Fist boxing (Shiba LuohanQuanfa). While waiting for the overthrow of the Qing dynasty, Fang sought refuge at the ShalianTemple (Shoren-ji in Japanese) in Putian, Fujian.Although it is not in the text, according to Master Liu Songshan, Fang Qiniang transcended any desireto violently revenge her father’s death upon having mastered her art of self-defense. e quan referredto in this article is Happoren.(TR)♦Article 2: Master Wang Reveals His SecretsTrue mastery can only result aer years of uncompromising training.Austere conditioning must be evenly balanced with philosophicalassimilation and protracted introspection. Wisdom is putting knowledgeinto action.Laws of Wisdom1. Let anger be your enemy.2. Remember, an empty vessel makes the most noise.3. Patience is the foundation upon which security and long life rest.4. Know well your station in life.5. Trustworthy reputations are only gained from virtuous merit.6. Success is the fruit of the strong and wise.7. Delay is the best remedy for anger.8. ose who will be enlightened are the ones who live moderate lives, havesimple tastes, consume natural foods, and pursue the wisdom of thesages. 9. Remain honest in your heart, true to your discipline, and refrain fromoverindulgence, and you will enjoy great rewards in life.10. Mind your manners and your own business.11. Discretion is the better part of valor.12. e barriers of human achievement lie only in the mind.13. An idle mind is a demon’s workshop.14. Justice exists for those who live according to the Way, as these are one inthe same.15. Be happy without cause and make the best of what you have.16. True friendship knows no boundaries.17. It is a humble virtue to be wealthy and not affected by it.18. Cause and effect are mutually consistent.19. Despair is the conclusion of fools. Tomorrow’s success is built uponyesterday’s failures. Live in the here and now. Do not seek more but learnto enjoy less.Article 3: Advice on Correct EtiquetteWe are all responsible for our own health and behavior. Our physical healthand mental well-being must always be the highest priorities in our lives.Hence, training in quanfa must be an even balance of physical conditioningand metaphysical study to foster both vitality and virtue.Regardless of whether people study quanfa for health, recreation, or self-defense, everyone must understand that it is not to be misused. erefore,teachers should have their disciples swear an oath. In this oath, disciplesmust pledge to never intentionally hurt anyone or do anything unjust.For disciples whose progress remains hampered, more emphasis shouldbe placed upon metaphysical study. In so doing, the value of patience anddiligence will make itself apparent.If one is moody and has irresistible urges to behave violently and disturbthe tranquillity of heaven or nature, they are sure to meet with extremelyprejudicial circumstances.is advice holds an extra special importance for the education of youngmen who study the �ghting traditions. Young men are oen known to �y offthe handle without reason. A lack of con�dence and ego-related distractionsare the source of unwarranted aggression. Like animals, they oen run inpacks making trouble. Misusing their quanfa skills, they develop reputationsworthy of criminals and the outcasts of society. As a teacher, it is criticallyimportant to recognize such character weaknesses early if one is to preventsuch disgrace from occurring.Do not deceive your fellow man. If the moral precepts of quanfa aredisregarded, by teacher or disciple, one’s life will be doomed to failure.Deceiving people is the most serious of all crimes as there is no defenseagainst it. Should someone take it upon themselves to deceive another, thegods will protect the good and judge the evil. ose who use deceit andviolence will never know peace or enjoy a long life.One must always respect the rights of others and exercise humanity indaily life. ose who abide by the natural laws of heaven and earth willprosper and their descendants will continue on forever.An old proverb says “look at a crab with cold eyes; ignore the wicked as,sooner or later, they will meet their own fate.”is proverb indicates that one should view immoral or evil individuals dispassionately.(TR)♦Article 4: Philosophye true meaning of wu (martial ((way)), bu in Japanese) lies not in victoryor defeat, but rather, in patience, sincerity, honesty, and benevolence. Inspite of developing only mediocre skills, one can still enjoy immeasurablerewards and �nd direction through helping their fellow man. Austereconditioning and balanced nutrition are the cornerstones of mental stability.Together, this combination will foster and support vigorous qi energy. einnermost secrets of quanfa emerge when a vigorous qi is developedthrough dedicated training.Understanding how personal achievements are made possible throughdiligent daily training, quanfa must be recognized as a lifelong pursuit.Without warning, almost as if by magic, one’s qi will surface, compelling oneto stay in touch with nature.ere are many signs and lessons that must not be overlooked along theunyielding path of quanfa. Most make themselves known within the �rstfew years of training. Patience and perseverance are seen as two of thebiggest stumbling blocks for most disciples.Lacking con�dence about self-protection is the mind’s subliminalmessage to the body that more training is necessary to overcome fear.Indomitable fortitude illuminates the darkness of fear. At a glance, otherswill recognize this inner strength. Regardless of one’s punching power or thestability of their posture, quanfa can be an effective deterrent againstunwarranted aggression.One can overcome an opponent’s dominance and thwart others’oppressive behavior throughquanfa training. Be a person of digni�edbehavior, recognized for kindness and consideration of others less fortunate.Managing animosity calmly and impartially will establish a reputation withwhich a peaceful and happy life will be enjoyed.However, beware, as the same laws, both good and bad, apply to all. Ifthe power of quanfa is misused, misfortune is sure to occur. Enemies will bequick to target those who are easily lured by the wrath of others. eirslander can ruin a reputation and result in having one’s station in lifelowered. Do not forget the old saying, “Enemies are easily made and oendecide the fate of wrong-doers who take pleasure in impertinence.”e following philosophy has also been handed down by the ancientmasters and should be considered carefully. Nothing is more important thanone’s patience and consideration as practiced in daily life. Live in the “hereand now,” and do not be distracted by the ways of the world. If you rush,your path will be narrow, but by keeping one step back, the way will be wide.Simplicity is more desirable in the end. Write down what you have learnedand study the wisdom of those who have come before you.Article 5: Master Wang’s Observations on Monk Fist BoxingContaining an in�nite variety of outstanding skills, Monk Fist Boxing sharesmany similarities with the White Crane tradition. As it has no weak points, Icannot help but remain deeply impressed by this elusive but superb method.ere can be no question that Monk Fist Boxing has either been theforerunner, or served to in�uence the development of many other civil�ghting disciplines.By using simple, but clever, geometrical principles of movement, MonkFist Boxing leaves no weaknesses in its defensive application. Its formidablearsenal of defensive and offensive techniques can be easily used in bothlinear and circular patterns in a wide range of directions and elevations.Enhancing its application, Monk Fist Boxing also employs the principlesof hard and so. Evasive and resilient, the defensive applications of MonkFist Boxing are complemented by its remarkably aggressive offense.Monk Fist Boxing’s elusiveness embodies all the deception of a desertmirage, while its jumping maneuvers are meant to be performed with thequickness of a bolt of lightning �ashing out from a cloud. To that end, MonkFist Boxing remains an omnipotent system of self-defense.Studying the hand and foot principles of Monk Fist Boxing will serve toenhance one’s own ability. e harder one trains, the more pro�cient onebecomes.AdviceIf you should be attacked by a powerful force, be sure never to becomedesperate. Diligent training cultivates an inner calm that enhances one’sinstinctive ability to counter any offensive. Linear attacks are neutralizedfrom an angle while angular attacks are repelled in a straight line. is is afundamental practice used by Monk Fist Boxers and a practice we must allmaster.EtiquetteIt is said that a person who truly knows himself will never harm anotherhuman being, even under provocation. True quanfa disciples are neverhaughty or proud, but are honest and simple folk.ConclusionBe careful never to demand more than that which is considered reasonablefrom people in any situation. Exercise modesty at all times. Feel comfortableto discuss the secrets of quanfa with those with whom you are close,however, stay clear of unscrupulous and spiteful people. One must beespecially careful of the “wolves in sheep’s clothing.”Article 26: e Guardian Deity Jiu Tian Feng Huo Yuan San Tian DouOhtsuka Tadahiko Sensei described this deity as the third son of an all powerful Chinese god of war.Holding the position of Feng Huo Yuan, he is the guardian of Zheng Li (old name for Fujian). Young,handsome, and virtuous, he is also an aspiring disciple of the combative disciplines. Representingvirtue, propriety, and perseverance, he was once revered by ardent disciples of gongfu in Fuzhou. esame Chinese characters describing this god appear in the Liu family’s Shaolin Bronze Man Book.XieWenliang, master of Whooping Crane Boxing, also has an illustration of this diety in the altar in hishome. According to Liu Yinshan, Fang Zhonggong worshipped this deity while at the Shalianmonastery. Aer his tragic death, Fang Qiniang adopted the god as a symbol of justice and proprietyfor her tradition. He appears in Mabuni Kenwa’s Bubishi and poorly reproduced likenesses of thisdeity also appear in other versions of the Bubishi as well. e deity in the photograph (following page),owned by Matayoshi Shinho, was brought from Fuzhou back to Okinawa by his father, MatayoshiShinko, aer his �rst trip to China, and also appears in his secret book on White Crane.(TR)♦PART TWOChinese Medicine andHerbal Pharmacology♦Folk medicine maintains that herbs and exercise are man’s only naturalprotection against illness. Herbs can and do provide energy and promotesmooth blood circulation allowing the human body to eliminate theaccumulation of toxins and the congestion that cause disease. In addition,herbs aid digestion, assimilation, and elimination. Moreover, herbs can beused to treat minor aliments as well as acute chronic conditions. Herbs havea remarkable history of healing the human body and maintaining goodhealth when properly used. Unlike modern chemical medicines, naturalherbs are much safer and do not leave residue in the body that producesside-effects.Of all countries in the world, China has the longest unbroken traditionof herbal medicine. In China, medicinal herbs have played an inseparablerole in the civil �ghting traditions for centuries. For masters of traditionalgongfu, the principles of herbal medicine, acupuncture, massage, and otherrelated forms of trauma management were an integral part of training; aspeedy recovery was always necessary during a period void of socialsecurity. However, that knowledge, like the moral precepts upon which the�ghting traditions rest, have been overshadowed in the modern era with itsmyriad of eclectic traditions, commercial exploitation, and the competitivephenomenon.Articles 10, 11, 12, 19, 30, and 31 appear in the Bubishi with neitherdetailed explanation nor direction, and, like the other articles in this oldtext, are plagued by grammatical errors. e absence of any detailedinformation led this writer to believe that the prescriptions illustrated in theBubishi were originally recorded by, and for, those who had previousknowledge of their application. However, aer being copied by hand forgenerations, much has been lost because of miscomprehension andmistranslation. Mr. Li Yiduan said that orthodox Chinese herbal medicines,their names, and prescriptions are standardized throughout the country.However, in the case of local folk remedies, the names of prescriptions andingredients are not standardized and vary from district to district. Aerconsulting several local experts in Fuzhou, Mr. Li also said that “theinformation that appears in the Bubishi, especially the herbal prescriptionsand vital point sections, is �lled with numerous grammatical inaccuracies.In some parts of the Bubishi, whole sections have been omitted, while otherparts have been recorded incorrectly, leaving the remaining informationunintelligible.” Mr. Li concluded by saying that “there can be no questionthat these problems have occurred during the process of copying the text byhand over the generations.”I have grouped the aforementioned six articles together, along with somepreliminary research, to help explain the history and signi�cance of Chineseherbal therapy or zhong yao, its related practices, and its relationship to the�ghting traditions.According to Chinese folklore, many centuries ago, a farmer found asnake in his garden and tried to beat it to death with a hoe. A few days laterhe discovered the same snakeslithering around in his back yard, and hetried to kill it again. When the seemingly indestructible serpent appearedagain a few days later, the farmer gave it another beating, only to see thebleeding viper squirm into a patch of weeds where it commenced eatingthem.Upon observing the reptile the following day, the farmer was astonishedto �nd it invigorated with its badly beaten body rapidly healing. Such wasthe discovery, as legend has it, of san qi (Panax Notoginseng), a powerfulhealing herb, now used in a variety of herbal medicines.Like so many other aspects of Chinese culture, herbal medicine has alsohad a host of heavenly deities or semidivine idols representing it. e “reeAugust Ones,” Fu Xi, Shen Nong, and Yao Wang, once depicted the divineaccuracy and propriety of this science. In Chinese history, the legendaryemperor and last of the “ree August Ones,” Shen Nong (3494 B.C.) isregarded as the creator of medicine. Yao Wang, the second of the “reeAugust Ones,” is known as the “King of Medicinal Herbs.” Fu Xi, the �rst ofthe “ree August Ones,” reputed to have lived about four thousand yearsago, is generally credited with having invented just about everything else.e tradition of using Chinese herbs for medicinal applications predatesChristianity by more than three millennium. Shrouded in a veil of myth andmysticism, the history of herbal concoctions have been associated with suchrituals as Shamanism and the forces of the supernatural. Although usedmore oen to create an appropriate ritualistic atmosphere rather thanstrictly for their medicinal properties, ancient religious sects customarilyused herbal concoctions in ceremonial rites. ese shamans paved the wayfor the Daoist recluses who later chose to leave their communities to live inwild mountainous areas and lengthen their lives by using herbs, training inthe civil �ghting arts, and doing breathing exercises.Confucian, Daoist, and Buddhist philosophy have also had a profoundeffect upon the development of herbal medicine. Confucius (551–479 B.C.)developed a moral and social philosophy based on the premise that thebalance of yin and yang creates a correct order and harmony in the universe.He claimed that man must be moral and study and act in accordance withthe Five Virtues (e.g., benevolence, justice, propriety, wisdom, and sincerity)in order to bring harmony to the world. In contrast Lao Zi taught thatnature was harmonious when le alone and that man could have no positiveimpact on it. He claimed that one had to learn to stop resisting nature andthat it was only through passivity, the following of the path of leastresistance, and embracing nature in all its glory that positive results could beattained. Later Daoists invented a path to salvation and a spiritualdestination, a mythical “Island in the Eastern Sea” where there was a herbthat had the power to bestow immortality.By the �rst century B.C., Dong Zhongshu had applied the yin-yangtheory to internal medicine and nutrition. During the tumultuous Zhoudynasty (ca. 1000–221 B.C.) many scholars, like their forebearers, themountain recluses, sought out sanctuary deep in the mountains, and becameknown as the “Immortals of the Mountains.” Continuing the tradition ofmedical analysis, their research ultimately became the principal force behindthe development of herbal medicine.e �rst records of Chinese herbal concoctions, aer graduating fromsorcery to sophistication, are discovered in the classic discourse on internalmedicine written by Huang Di (2698–2587 B.C.), the legendary “YellowEmperor.” However, it was not until the Han dynasty (206 B.C.–220 A.D.) thatZhang Zhongjing (ca. 160–200 A.D.) developed the practice of herbalmedicine as a science. Considered the great codi�er of medicine, Zhang’sunique application of the yin-yang and �ve-element theories helpedestablish a basis from which to more accurately diagnose and treat illnesswith herbal medicines. As such, sicknesses could be associated with speci�corgan dysfunctions and herbal remedies prescribed accordingly.Many herbal formulae have been handed down from the Han dynasty.ey have been re�ned, tested, veri�ed, and experimented on by a hundredgenerations of herbalists, and in each generation their �ndings have beenrecorded and preserved.It was during the Han dynasty that herbal formulae were notated andbegan to be used as an anesthetic in surgery. e eminent physician HuaTuo (A.D.141–208) used herbal soups to anesthetize patients in the surgicaltreatment of super�cial diseases and wounds, and also experimented withhydrotherapy and the use of herbal baths.Profoundly in�uenced by the mountain recluses, Hua Tuo was also anardent disciple of the �ghting traditions. Concluding that balanced exerciseand intelligent eating habits were instrumental in the cultivation of “ahealthy life,” Hua developed a therapeutic gongfu tradition based upon themovements of �ve animals: the deer, tiger, monkey, crane, and bear.rough invigorating the vital organs, Hua’s therapeutic practice improvedone’s circulation, respiration, digestion, and elimination. It also helped toimprove physical strength while eliminating fatigue and depression. As such,the importance and relationship between physical exercise and herbalmedicine was established over 1700 years ago.Meridian Channels in Chinese MedicineOver the course of centuries, an unending line of devout and observantphysicians detected the existence of internal energy passageways andrecorded their relationship to a number of physiological functions.Physicians came to observe speci�c hypersensitive skin areas thatcorresponded to certain illnesses. is ultimately led to the recognition of aseries of recurring points that could be linked to organ dysfunction. Byfollowing these �xed paths, the points came to be used to diagnose organdysfunction. e route linking these series of points to a speci�c organbecame known as a meridian.e idea for attacking the twelve bi-hourly vital points surfaced fromresearch surrounding the polarity or “Meridian Flow theory” ofacupuncture. By the Song dynasty, Xu Wenbo, an eminent acupuncturistand the official doctor for the Imperial family, developed this theory into ascience. Concluding that the breath (respiratory system) and blood(circulatory system) behaved within the body in the same way as the earthrotated in the sky, he discovered how the vital point locations changed withtime. He found that the human body’s twelve meridians correspond to thetwelve bi-hourly time divisions of the day. ere are twelve scichen to a dayand each scichen is equivalent to two hours. e scichen are named aer thetwelve animals of the Chinese zodiac, therefore, the period between 11P.M.and 1 A.M.is the Time of the Rat, 1 A.M.–3 A.M.is the Time of the Ram,and so on. It is through this method that a certain vital point could be mostfatally traumatized during a corresponding scichen interval. Meticulouslyrecording his research, he documented more than 350 vital points. Hisanalysis identi�ed how the respiratory and circulatory systems correspondto a given meridian or vital point, and which vital point opened and closedat what time.Responsible for remarkable advances in medical science, Xi Yuan, aneminent thirteenth-century Chinese physician, standardized the methods ofhow to improve a sick patient’s prognosis by stimulating the points of acorresponding meridian. Xi Yuan was also among those who furthered theresearch into the in�uence of solar and lunar cycles on the circulatorysystem and organs.e times for the twelve shichen.Xi Yuan determined precisely at what time of each day the twelve regularmeridians exhibited two-hour periods of maximum and minimum energyby comparing his �ndings to the shichen.To perpetuate his analysis, Xi Yuandrew charts and diagrams illustratingthe central principles of this complextheory.In time, ways of utilizing herbs to cure dysfunctioning organs andcorrect the �ow of energy in the body were developed. Some herbs wereused for a speci�c meridian and would not be mixed for they could causedisease instead of curing it when combined.With the advent of Buddhism, a growing intercourse between India andChina gradually affected the growth and direction of herbal medicine andthe �ghting traditions. From the �rst to the ninth centuries A.D., pilgrims,sages, translators, teachers, trade delegates, ambassadors, etc. crossed andrecrossed the mountains between the two cultures. Part of that intercoursewas directly concerned with healing.India has long had a profound tradition of herbal medicine. By the startof the Tang dynasty (618–907 A.D.), all serious Chinese physicians anddoctors were familiar with both the Chinese and Buddhist texts of healing.is cross-fertilization of knowledge advanced Chinese medicineconsiderably.By the Ming dynasty, the principles of acupuncture and herbal medicinehad spread widely and a great number of books had been written on allaspects of them. Every physician in China, from Imperial Court doctor tovillage medicine man, vigorously employed the principles of herbalmedicine and acupuncture to help sick people.One of the most important documents on herbal medicine of that timewas the Ben Cao Gang Mu (General Outline and Division of HerbalMedicine), by Dr. Li Shizhen (1517–93). Considered one of Ming China’smost eminent medical scholars, his classic encyclopedia of herbal medicinelisted 1892 different herbal medicines, in �y-two volumes (scrolls), andtook twenty-seven years to research and compile. Translated intoVietnamese, Japanese, Russian, French, German, Korean, and English, it haseven been claimed that Li’s prodigious treatise even in�uenced the researchof Charles Darwin.Following the Qing dynasty, China’s Imperial Medical Collegeestablished a national standard for the healing sciences of acupuncture,herbal medicines, qigong, moxibustion, and massage therapy.However, Western medical standards have, until only quite recently,always considered these ancient natural principles of medicine sort of a“backwoods” tradition. It has only been aer lengthy analysis andastonishing results that these concepts have been widely accepted in theWestern world and are now oen used side by side with modern technology.In the Shaolin Bronze Man Book, there is an article that describes theimportant connection between medicine and the civil �ghting traditions, “aperson who studies quanfa should by all means also understand theprinciples of medicine. ose who do not understand these principles andpractice quanfa must be considered imprudent.”In his 1926 publication Okinawa Kempo Karate-jutsu Kumite, MotobuChoki (1871–1944), unlike his contemporary Funakoshi Gichin, describedrevival techniques, the treatment of broken bones, dislocated joints,contusions, and the vomiting of blood caused by internal injury, andexplained the value of knowing medical principles. Much like the Bubishi,Motobu refers to various herbal concoctions and how they are able toremedy numerous ailments, be they external or internal. Motobu’s book listsmany of the same herbs noted in both the Bubishi and the Shaolin BronzeMan Book (see Article 31, p. 99).Examples of Herbal MedicineChinese herbal medicine employs a myriad of ingredients from theundersea and animal kingdoms, the world of plants, fruits, and vegetables,along with minerals and a select number of exotic elements. While there arevirtually hundreds of kinds of products that are extracted from mothernature, the following list represents the principal sources from which mostare derived: roots, fungi, shrubs, sap and nectar, grass, wood and bark, �oralbuds, petals, leaves, moss, plant stems and branches; fruits, nuts, seeds,berries, and various vegetables; various insects, reptiles, pearls, sea life, andground minerals; deer antlers and the bones of certain animals. Unusualelements include the internal organs of various animals and �sh, scorpiontails, wasp or hornet nests, leeches, moles, praying mantis chrysalis, tortoiseshell, bat guano, dried toad venom, male sea lion genitalia, urine ofprepubescent boys, domestic fowl gastric tissue, the dried white precipitatefound in urinary pots, powdered licorice that has been enclosed in abamboo case and buried in a cesspool for one winter (the case being hung todry thoroughly and licorice extracted), dried human placenta, and humanhair.Generally speaking, prescriptions are drunken as tea or soups; made intohot and cold compresses, poultices, powders, ointments, liniments, and oilsfor massaging directly into wounds or sore areas; re�ned into paste forplasters; or put in pills or gum to be taken orally. Herbs are usuallyprescribed together to enhance their effectiveness, with the exception ofginseng, which is usually taken by itself. Described as the “master/servant”principle, herbs of similar properties and effects are used together.Following serious injury or sickness, it is essential to reestablishhomeostasis within the glandular, circulatory, and nervous systems toensure a healthy recovery. Sharing corresponding principles, herbalmedicines, acupuncture, moxibustion, and massage have, and continue tobe, effective practices in trauma management and the curing of disease.Nowadays, with the growing concern over the side-effects ofprescription drugs, an understanding of ecology, and people’s desire to takegreater responsibility for their own health, the use of medicinal herbs isexperiencing a remarkable revival.Effects of Herbal Medicinee following terms meticulously describe the effects of herbal medicines:analgesic: eliminates pain while allowing the maintenance of consciousness and other sensesanesthetic: eliminates pain and causes unconsciousnessanthelmintic: kills or removes worms and parasites from the intestinesantidote: counteracts poisonsantiphlogistic: reduces in�ammationantipyretic: reduces feverantiseptic: kills microorganismsantispasmodic: reduces or stops spasmsantitussive: suppresses coughingaphrodisiac: increases sexual desireastringent, styptic: reduces blood �ow by contracting body tissues and blood vesselscarminative: assists in the release of �atulencecathartic: assists the movement of the bowelsdemulcent: soothes infected mucous membranesdiaphoretic: assists perspirationdigestive: assists digestiondiuretic: assists urinationemetic: causes vomitingemmenagogue: assists menstruationemollient: soens, soothesexpectorant: assists in expulsion of phlegmhemostatic: stops blood �owlaxative: assists bowel movements gentlypurgative: assists bowel movements stronglyrefrigerant: cooling, relieves feversedative: reduces anxiety, excitementstimulant: increases sensitivity and activitystomachic: toni�es the stomachtonic: restores or repairs tone of tissuesrough meticulous research, unending cross-referencing, and the untiring assistance of the Fujiangongfu masters and herbalists associated with Mr. Li Yiduan, Mr. and Mrs. Okamoto of the TokiwaHerb Emporium, botanist Suganuma Shin, my friend Mitchell Ninomiya, and my wife Yuriko, I amable to present the translation of the following articles.For the sake of easy future reference, the botanical terms of these plants and elements of naturehave been transcribed. Over the years, in the various old reproductions of the Bubishi I have comeacross, rarely did I �nd precise weight measures or accurate preparations for the herbal prescriptionsdetailed. Furthermore, in at least one notable case, the prescription had been completely rewritten (nodoubt by a modern herbalist). Nonetheless, I did learn that the precise weights and preparations for allthe legible prescriptionsmaster of bothGoju-ryu karate-do and kobu-jutsu and the curator of Okinawa’s onlymuseum dedicated to the preservation and promotion of its native civil�ghting heritage, for his many contributions and support; NagamineShoshin Soke and his son Takayoshi Sensei, of Matsubayashi-ryu karate-do,for their considerable assistance; Professor Takara Kuraiyoshi, for his helpwith my research; Richard Florence, who was responsible for more than justprotecting against my grammatical inadequacies and edited the early drasof this text; and Tokashiki Iken, director of the Goju-ryu Tomari-te Karate-do Kyokai, for his continuing assistance.In Canada, my thanks go out to my colleague and friend, Ken Low Shifu,president of the Canadian Chinese Kung Fu Association. Low Shifu helpedme translate some of the Bubishi’s most enigmatic Chinese ideograms.In New Zealand, I would like to thank my friend and colleague JohnFinlayson, who has assisted my research in many ways and created the indexfor this book.In Australia, I would like to express my appreciation to Carole Rogersfor granting permission to use the illustrations from her Acupuncture PointDynamics Manual and to John Halpin, president of the Australian KarateFederation, for providing a copy of that text. I am also indebted to KevinBrennan of Australasian Fighting Arts for his assistance in publicizing myresearch.In England, I would like to thank Harry Cook, Graham Noble, and TerryO’Neill from Fighting Arts International magazine for their assistance inpublicizing my research.I would also like to thank my lovely wife, Yuriko, without whose endlesspatience, love, and support, this work would never have been made possible.Finally, it is unfortunate that I am unable to appropriately extend mypersonal gratitude to all the others who assisted with this research;nonetheless, their assistance was very much appreciated, and I hope that thispublication may re�ect favorably upon them.♦ Foreword ♦by Li YiduanDeputy Secretary General, All-China Athletic Federation, Fuzhou BranchVice Chairman, Fuzhou Martial Arts AssociationWith a breadth of unbelievable proportions and a history of unfathomabledepth, the cultural heritage of China had for centuries profoundlyin�uenced those societies with which it once traded. Among those culturesmost affected by the “Middle Kingdom” was the Ryukyu archipelago, and inparticular, the people of Okinawa.Based upon the remnants of an ancient grappling discipline cultivated inOkinawa during the time of Tametomo (1139–70), and combined with theprinciples of Chinese gongfu, which had been continuously introduced tothe Ryukyu archipelago from before recorded history, a number ofindigenous self-defense methods gradually developed. Affected by theforeign cultures it once traded with, political reformation, and militarysubjugation, Okinawa’s self-defense disciplines continued to be fostered inan iron-clad ritual of secrecy up to and during the Meiji era (1868–1912).With the period of secrecy over, aer Japan made the transition fromfeudalism into democracy, Okinawa’s mainstream self-defense traditionswere brought together so that they could be modernized and publiclyintroduced into the school system. As a result Ryukyu kempo toudi-jutsu (asthe Chinese and Okinawan self-defense traditions came to be called beforethe advent of modem karate-do) took on both new characteristics anddirection.Molded by in�exible social ideologies and radically changed for groupinstruction and the competitive phenomenon in the school system, theoriginal history, philosophy, and application of “karate-do” becameovershadowed by commercial exploitation, which resulted in the myriad ofeclectic interpretations we �nd today.In recognizing the immense value of tracing historical lineages andestablishing contact with original sources, foreign enthusiasts of karate-dofrom all over the world are now appearing in Fuzhou to research, study, andcompare their art forms. Gaining new insights while discovering a deeperunderstanding of Okinawa’s civil �ghting traditions, karate-do’s history,philosophy, and applications are only now being unraveled.One such man who made the distant journey in order to bridge the gapof obscurity is Mr. Patrick McCarthy. Although not the �rst, and surely notthe last, his intense study and literary contributions are testimony to hisdedication toward gaining the deepest understanding of karate-do and itsnonutilitarian value. Hopefully, like those who have come before him, Mr.McCarthy’s research will serve to bring students closer to �nding that whichis not always seen by the naked eye. In doing so, enthusiasts may well cometo gain more than just a physical understanding of the discipline and itsheritage.Having hosted him in Fuzhou and traveled with him to Shanghai andthe legendary Shaolin Temple, I have known Mr. McCarthy for many yearsand I can say without reservation that it is a pleasure to write this letter ofintroduction for his new edition. e Bubishi is an important culturaldiscovery and one that highlights the signi�cance of Fuzhou’s native �ghtingtraditions. I sincerely hope that others may feel equally impelled to makesimilar journeys to experience the wonderful cultural heritage that has beenpreserved in the ancient Chinese �ghting traditions.♦ ♦ ♦by Richard KimHanshi, 9th DanFrom an early age, Patrick McCarthy has been a devout student of karateand kobudo.Maturing under my direction, he acquired a creative approachto learning, and came to realize the importance of balancing his physicaltraining with metaphysical exploration. Moreover, through the precepts ofkarate-do, Mr. McCarthy has learned that empirical research andintrospection are absolute necessities for one to discover that which liesbeyond the immediate results of physical training.Formerly one of Canada’s most prominent karate teachers, PatrickMcCarthy is second to none physically, which made him unparalleled in hisreign as a competitive champion. Relocating to Japan where he became mypersonal representative, Patrick McCarthy’s star is now shining on a newhorizon. Of all the thousands of students that I have had over the years,Patrick McCarthy is by far the most talented.e extensive research that he has undertaken over the years whilestudying the doctrines and history of karate-do makes him uniquelyquali�ed to present this translation. Whatever he does, he does exceedinglywell, and this book is a testament to his dedication and understanding ofkarate-do.I highly recommend this translation of the Bubishi and hope that it willbene�t those who seek the true essence of karate-do.♦ ♦ ♦by Nagamine ShoshinHanshi, 10th DanWorld Shorin-ryu Karate-do FederationBrought to Okinawa from Fuzhou long ago, the Bubishi is a secret Chinesebook about kempo (quanfa). Describing the intricacies of Shaolin TempleMonk Fist Boxing and the principles of Fujian White Crane gongfu, theBubishi is a historically important document whose secrets, until only justrecently, have remained closely guarded by karate-do masters in Okinawa.In addition to the copious amount of intriguing information containedwithin the pages of this profound document, the Bubishi also reveals theoriginal application of orthodox kata and the moral precepts that govern thebehavior of those who understand these secrets. Disclosing the principles oftuidi and kyusho-jutsu (art of attacking vulnerable points on the humanbody), the reader will come to understand that which has been kept secretfor generations.e Bubishi must be considered mandatory reading for all seriousenthusiasts of true karate-do and is therefore an essential addition to one’spersonal library, a work to be deeply studied by both teacher and studentalike. In so doing, the torch of true karate-do will continue to burn long intothein the Bubishi could be accurately determined by any Chinese herbalist,especially aer diagnosing a sick patient’s condition.However, the following prescriptions are presented here as informative matter only, and are notintended to be construed by the reader as reliable or in some instances safe treatments for thecorresponding maladies.(TR)♦is calligraphy by Grandmaster Yagi Meitoku means “Inhaling representssoness while exhaling characterizes hardness.” is quote was taken from Article13 (p. 159) of the Bubishi and inspired Grandmaster Miyagi Chojun to name hisstyle Goju-ryu.Articles on Chinese Medicine and Herbal PharmacologyArticle 10: Prescriptions and Medicinal Poems 1. Dipsacus asper Wall. (Dipsacaceae): used as a tonic for bones andtendons2.Achyranthes bidentata Blume. (Amaranthaceae): for sprains or fracturesto the hip and leg 3.Chaenomeles sinensis Koch. (Rosaceae): used for convulsions, spasms,and as an antispasmodic 4. Acanthopanax spinosum Miq. (Anacardiaceae): prescribed as ananalgesic for rheumatic pain, spasms, colic, gastralgia, and impotency5.Pistacia lentiscus L. (Anacardiaceae): also known as mastic, employed asanalgesic and sedative for gastralgia, cardiodynia, mastitis, peptic ulcers,boils, and carbuncles; also as a antitussive and expectorant 6. Salvia miltiorhiza Bunge. (Labiatae) and Rehmannia glutinosa Lib.(Scrophulariaceae): prescribed to improve circulation and forproduction of new blood 7. Angelica sinensis (Umbelliferae) and Carthamus tinctorius L.(Compositae): used to cure congestion, improve poor circulation, andclear extravasted blood 8.Arethusa japonica A. Gr. (Compositae) or (Labiatae): used to promoteblood circulation and smooth monthly menstruation 9. Scirpus yagara (Cyperaceae) and Curcuma zedoaria Roc.(Zingiberaceae): helps remedy old injuries or chronic pain10. Akebia quinata Decne. (Lardizabalaceae): prescribed as a diuretic andantiphlogistic; in particular for bladder infections and intestinalproblems11. Rice Brew: when mixed with wine, good for gastric disorders, diarrhea,and fever12.Typha latifolia L. (Typhaceae) and Semen sinapis Albae. (Cruciferae), orSchizonepeta tenuifolia Briq. (Labiatae): astringent, styptic13. Caesalpinia sappan L. (Leguminosae) and Curcuma longa L.(Zingiberaceae) or Curcuma aromatica Salisb. (Zingiberaceae): used toclear extravested blood; used externally for bruises and orchitis14.Drynaria fortunei (Kze.) J. Sm. (Polypodiaceae): used for bone fractures15.Bletilla hyacinthina R. Br. (Orchidaceae): used externally as emollient forburns and skin disorders when the pseudobulbs are powdered andmixed with sesame oil; also an effective agent when used with otherherbs for fractured bones16. Copper, native: analgesic, decongestant for bruises, contusions, fractures,and dislocations17. Allium sinensis G. Don. (Liliaceae): effective in eliminating intestinalblockage in both the small and large intestines18. Imperata cylindrica Beauv. (Graminae) and Nelumbo nucifera Gaertn.(Nymphaceae): prescribed together with a pint of lotus roots forhemostasis19. Nelumbo nucifera Gaertn. (Nymphaceae), and Biota orientalis Endl.(Cupressanceae): used to treat the vomiting of blood20. Corydalis bulbosa DC. or Corydalis ambigua Cham. (Papaveraceae):improves blood circulation and dissipates bruises21.Gynura pinnati�da Vanniot. (Compositae): prescribed as a hemostatic orused externally as a styptic drug22. Curcuma longa L. (Zingiberaceae): when thinly sliced, effective insuppressing pain in arm injuries23. e clear urine of boys under age twelve is an effective pain killer whenused on incised wounds24. Achyranthes bidentata Blume. (Amaranthaceae): used to stop profusebleeding25. Imperata cylindrica Beauv. (Gramineae) and Senecio palmatus Pall.Moore (Compositae): for hemostasis26.Leonurus heterophyllus Sweet (Labiatae): an effective pain killer used forserious injuries27. Allium tubersum Roxb. (Liliaceae): used for hemoptysis (coughing upblood)28. Ampelopsis japonica (Vitaceae): used against tetanus aer beingwounded by a metal weapon29. Morus alba L. (Moraceae): used for lung-related disorders—asthma,bronchitis, coughing, etc.30. Malted rice and vinegar are used together to reduce swelling31.Daemonorops draco Blume. (Palmae): used to clear internal extravastedblood, improve circulation, and promote the production of new blood32. Minium (red lead oxide) combats poison, congestion, and improves thecondition of blood; used externally as a disinfectant♦Article 11: Twelve-Hour eory Recuperative Herbal PrescriptionsMERIDIANSHICHENGall BladderRat (11 P.M.–1A.M.)1.Bupleurum falcatum L. (Umbelliferae) 3.75 grams2.Platycodon grandi�orum DC. (Campanulaceae) 3.75 grams3.Ophiopogon japonicus Wall. (Liliaceae) 3.75 grams4.Pinellia ternata (unb.) Breit. (Araceae) 3.75 grams5.Rehmannia glutinosa (Gaertn.) 7.5 grams6.Ziziphus sativa Hu (Rhamnaceae) 3.75 grams7.Semen persicae (L.) Batsch. (Rosaceae) 7.5 gramsLiverOx (1–3 A.M.)1.Dipsacus asper Wall. (Ditsacaceae) 3.75 grams2.Achyranthes bidentata Blume. (Amaranthaceae) 3.75 grams3.Ligusticum wallichii Franch. (Umbelliferae) 3.75 grams fried4.Angelica sinensis (Umbelliferace) 7.5 grams5.Rehmannia glutinosa (Gaertn.) 7.5 grams6. High quality Allium tuberosum Roxb. (Liliaceae) 3.75 grams7.Berberis lycium (Solanaceae) 7.5 gramsLungsTiger (3–5 A.M.)1.Schizonepeta tenuifolia Briq. (Labiatae) 3.75 grams2. Glue prepared from the hide of a black ass 3.75 grams3.Dioscorea japonica unb. (Dioscoreaceae) 7.5 grams4. Limonite 7.5 grams5.Morus alba L. (Moraceae) 3.75 grams6.Xanthoxylum piperitum DC (Rutaceae) 3.75 gramsLarge IntestineRabbit (5–7 A.M.)1.Morus alba L. (Moraceae) 7.5 grams2.Allium sinensis G. Don. (Liliaceae) 3.75 grams3.Salvia miltiorhiza (Labiatae) 7.5 grams4.Caesalpinia sappan L. (Leguminosae) 3.75 grams5.Corydalis bulbosa DC. or Corydalis ambigua Cham. (Papaveraceae) 3.75grams6.Anemone cernua umb. (Ranunculaceae) 3.75 grams7.Curcuma longa L. (Zingiberaceae) 3.75 gramsStomachDragon (7–9 A.M.)1.Aegle sepiaria DC. 3.75 grams2.Saussurea lappa Clarke (Composite) 3.75 grams3.Ophiopogon japonicus Wall. (Liliaceae) 3.75 grams 4. Pheretima asiatica Michelsen (Lumbricidae) 7.5 grams grilled andpowdered5. Rice Brew 3.75 grams6.Angelica sinensis (Oliv.) Diels (Umbelliferae) 3.75 grams7.Davillia mariessi (Polypodiaceae) 7.5 gramsSpleen/PancreasSnake (9–11 A.M.)1.Amomum cardamomum L. (Zingiberaceae) 6.24 grams2.Poria cocos (Schw.) Wolf. (Polyporaceae) 6.24 grams3.Atractylodes lancea (unb.) DC. (Compositae) 3.75 grams fried4.Dioscorea japonica unb. (Dioscoreaceae) 3.75 grams 5. Paeonia albi�ora Pall. (Ranunculaceae), or Anemone raddiana Regel(Ranunculaceae) 6.24 grams charred6.Ligusticum wallichii Franch. (Umbelliferae) 6.24 gramsHeartHorse (11 A.M.–1 P.M.)1.Clansena lansium (Lour.) Skeels (Rutaceae) 6.24 grams 2.Magnolia officinalis Reh. et Wils. (Magnoliaceae), or Angelica sinensis(Oliv.) Diels (Umbelliferae) 3.75 grams3.Drynaria fortunei (Kze.) J. Sm. (Polypodiaceae) 6.24 grams4.Semen persicae (L.) Batsch. (Rosaceae) 6.24 gramsSmall IntestineRam (1–3 P.M.)1.Allium macrostemon Bge. (Liliaceae) 6.24 grams 2.Akebia quinata (unb.) Decne. (Lardizabalaceae), or Arctium lappa L.(Compositae) no weight listed 3. Juncus decipiens (Buch.) Nakai (Juncaceae) or Imperata cylindrica Var.Major (Nees) Hubb. (Gramineae) 6.24 grams4.Caesalpinia sappan L. (Leguminosae) 6.24 grams5.Rehmannia glutinosa Libosch. (Gaertn.) (Scrophulariaceae) 6.24 gramsBladderMonkey (3–5 P.M.)1.Akebia quinata Decne. (Lardizabalaceae)3.75 grams2.Alisma plantago L. (Alismaceae) 6.24 grams3.Poria cocos Wolf. (Polyporaceae) 3.12 grams4.Rehmannia glutinosa Libosch. (Gaertn.) (Scrophulariaceae) 6.24 grams5.Spirodela polyrhiza Schleid. (Lemnaceae) 3.75 grams6. Rice Brew (no weight listed)7.Carthamus tinctorius L. (Compositae) 3.75 gramsKidneysCock (5–7 P.M.)1.Achyranthes bidentata Blume. (Amaranthaceae) 3.75 grams2.Rehmannia glutinosa Libosch. (Gaertn.) (Scrophulariaceae) 3.75 grams3.Baiji 3.75 grams4.Fructus foeniculi (Umbelliferae) 3.75 grams5.Vitex trifolia L. (Verbenaceae) 3.75 grams6.Davillia mariesii (Polypodiaceae) 3.75 grams7.Lonicera japonica umb. (Loniceraceae) 3.75 gramsPericardiumDog (7–9 P.M.)1.Rheum o�cinale Baill. (Polygonaceae) 3.75 grams2.Ophiopogon japonicus (unb.) Ker-Gaw. (Liliaceae) 6.24 grams3.Salvia Miltiorhiza Bunge. (Labiatae) 3.75 grams4.Rehmannia glutinosa Libosch. (Gaertn.) (Scrophulariaceae) 6.24 grams5.Typha latifolia L. (Typhaceae) 3.75 gramsree HeaterBoar (9–11 P.M.)1.Gardenia �orida L. (Rubiaceae) 3.75 grams2.Eucommia ulmoides Oliv. (Euconmiaceae) 6.24 grams3.Lycium chinense Mill. (Solanaceae) 6.24 grams4.Prunus persica (L.) Batsch. (Rosaceae) 3.75 grams5.Caesalpinia sappan L. (Leguminosae) 3.75 grams6. Native copper 6.24 gramse Bubishi does not say exactly how to utilize these prescriptions (i.e., to drink them or use themexternally).(TR)♦Article 12: A Physician’s Treatment for Twelve-Hour InjuriesFor Complications Arising from an Injury to the Kidneys or CarotidArtery1.Imperata cylindrica Var. Major (Nees) Hubb. (Gramineae) 6.24 grams2.Rehmannia glutinosa (Gaertn.) Libosch. (Scrophulariaceae) 6.24 grams3.Scrophularia ningpoensis Hemsl. (Scrophulariaceae) 6.24 grams4.Platycodon grandi�orum (Jacqu.) A. DC. (Campanulaceaea) 3.75 grams5.Colocana antiquem Schott. 6.24 grams6.Angelica sinensis (Oliv.) Diels (Umbelliferae) 3.75 grams7.Curcuma longa L. (Zingiberaceae) 3.75 gramsTreating Muscle Injuries1.Chaenomeles sinensis Koeh. (Rosaceae) 3.75 grams 2.Acanthopanax gracilistylus W. W. Smith. (Araliaceae) or Dipsacus asperWall. (Dipiscaceae) 6.24 grams3.Achyranthes bidentata Blume. (Amaranthaceae) 6.24 grams4.Paeonia lacti�ora Pall. (Ranunculaceae) 6.24 grams fried5.Rehmannia glutinosa (Gaertn.) Libosch. (Scrophulariaceae) 6.24 gramsTreating Burns1.Scirpus yagara Ohwi. (Cyperaceae) 4.68 grams2.Curcuma zedoaria Roc. (Zingiberaceae) 4.68 grams3.Gynura pinnati�da Vanniot (Compositea) 21.84 grams4.Prunus persica (L.) Batsch. (Rutaceae) 6.24 grams5.Angelica sinensis (Oliv.) Diels (Umbelliferae) 6.24 gramsTreating Back Injuries1.Curcuma longa L. (Zingiberaceae) 3.75 grams2. Native Copper 3.75 grams3.Arenthusa japonica A. Gr. (Compositae) 3.75 grams4.Dipsacus asper Wall. (Dipsacaceae) 3.75 grams5.Anemone cernua umb. (Ranunculaceae) 3.75 grams6. Urine of healthy boys under age twelveHead Injuries1.Schizonepeta tenuifolia Briq. (Labiatae) 3.75 grams2.Siler divaricatum Benth. et Hook. (Umbelliferae) 3.75 grams3.Anemone raddiana Regel (Ranunculaceae) 6.24 grams4.Pueraria pseudo-hirsuta Tang et Wang (Leguminosae) 3.75 grams5.Vitex rotundifolia L. (Vervenaceae) 6.24 gramsLoss of Consciousness1.Poria cocos (Schw.) Wolf. (Polyporaceae) 6.24 grams2.Polygala tenuifolia Willd. (Polygalaceae) 3.75 grams3.Moschus moschiferus L. (Cervidae) 0.15 grams4.Panax ginseng C.A. Mey (Araliaceae) 6.24 gramsTo Stop Bleeding1.Coptis chinensis Franch. (Ranunculaceae) 3.75 grams powdered 2. Elephas maximus L. or Elephas africanus Blum. (Elephantidae) 3.75grams3.Artemisia argyi Levl, et Vant. (Compositae) 0.31 grams4.Calamina (Smithsonitum) 3.75 grams powderedTreating Head Injuries Resulting from Being Traumatized by IronObjects1.Carthamus tinctorius L. (Compositae) 6.24 grams2.Angelica sinensis (Oliv.) Diels (Umbelliferae) 6.24 grams3.Rehmannia glutinosa (Gaertn.) Libosch. (Scrophulariaceae) 6.24 grams4.Boswellia carterii Birdwood (Burseraceae) 6.24 grams 5. Commiphora myrrha Engler. (C. molmol Engler.) (Burseraceae) 6.24grams6.Prunus persica (L.) Batsch. (Rosaceae) 6.24 gramsExtraction of Internal Injuries1. White malted rice, 1 small scoop2.Eugenia caryophyllata unb. (Myrtaceae), 7 small scoops3.Schizonepeta tenuifolia Briq. (Labiatae) 6.24 grams4.Mentha arvensis L. (Labiatae) 3.75 grams5.Carthamus tinctorius L. (Compositae) 6.24 grams6.Angelica sinensis (Oliv.) (Umbelliferae) 6.24 gramsTreating Back Pain1.Saussurea lappa Clarke (Compositae) 3.75 grams2.Paeonia lacti�ora Pall. (Paeoniaceae) 3.75 grams roasted3.Boswellia carterii Birdwood (Burseraceae) 6.24 grams4.Commiphora myrrha Engler. (Burseraceae) 6.24 grams5. Urine from a healthy boy under age twelve, 1 cupPain Killer1.Dipsacus asper Wall. (Dipiscaceae) 6.24 grams2.Paeonia lacti�ora Pall. (Paeoniaceae) 3.75 grams fried3.Paeonia lacti�ora Pall. (Paeoniaceae) soaked in rice wine and fried4.Allium tuberosum Roxb. (Liliaceae) 3.75 grams of bulb only5.Lycium chinense Mill. (Solanaceae) 6.24 grams6.Rehmannia glutinosa (Gaertn.) Liboch. (Scrophulariaceae) 3.75 grams7.Angelica sinensis (Oliv.) Diels (Umbelliferae) 6.24 grams8.Carthamus tinctorius L. (Compositae) 3.75 grams9.Boswellia carterii Birdwood (Burseraceae) 3.75 gramsSoak in one bottle of aged wine and cook slowly over a low �ame to prepareprescription.Remedy for Malaria1.Aconitum carmichaeli Debx. (Ranunculaceae) 6.24 grams2.Cyperus rotundus L. (Cyperaceae) 6.24 grams3.Dichroa febrifuga Lour. (Saxifragaceae) 12.48 grams4.Areca catechu L. (Palmae) 1.24 grams5.Morus alba L. (Moraceae) 3.75 grams6.Anemarrhena asphodeloides Bunge. (Liliaceae) 3.75 grams7.Ophiopogon japonicus Ker-Gaw. (Liliaceae) 6.24 grams and a pinchFerment for one day in aged wine and then decoct over a low �ame toprepare prescription, which can be used immediately.Remedy for Lower Back and Hip Pain1.Panax Ginseng C.A. May (Araliaceae) 6.24 grams2.Chaeomeles lagenaria Koidz. (Rosaceae) 3.75 grams3.Achyranthes bidentata Blume. (Amaranthaceae) 6.24 grams4.Melia toosendan Sieb. et Zucc. (Meliaceae) 3.75 grams even weight5.Paeonia lacti�ora Pall. (Paeoniaceae) 3.75 grams6.Angelica sinensis (Oliv.) Diels (Umbelliferae) 3.75 grams 7.Rehmannia glutinosa Libosch. F. Hueichingensis (Chao et Schih) Hsiao(Scrophulariaceae) 6.24 grams8.Lycium chinense Mill. (Solanacheae) 3.75 grams even weight9.Ligusticum wallichii Franch. (Umbelliferae) 3.75 gramsFerment in one bottle of aged wine and cook over a low �ame to prepareprescription.Treating Open WoundsTake an ant’s nest that was built on a longan tree and roast it on a new tile.Ground the remains into a powder, mix with water, and steam it until it isthick. Apply directly to open wounds.Article 18: Four Incurable DiseasesPeople not recovering from serious sword or spear wounds, even aermedical treatment is rendered, usually die. Characteristics of the illnesscausing this are difficulties in breathing and the inability to keep the mouthshut.If a wound becomes complicated by infection and the patient beginsgetting cold, with signs of stiffening, fever, and shaking violently, departurefrom this world is certain.When the eyeballs are locked in place without moving, a person’s spirithas withdrawn, which means he is no longer in charge of his mentalfaculties.Any deep wound that causes an organ to dysfunction, impairing thecirculatory system, usually results in death.In addition to quanfa, a disciple must be patient and endeavor to acquirethe medical knowledge to treat and cure the injured and sick. True quanfadisciples never seek to harm anyone, but are virtuous, kind, and responsiblehuman beings.is knowledge has been compiled and handed down from the Shaolinrecluses from long ago. Never deviating, it remains constant.Article 19: Effective “Twelve-Hour Herbal” Prescriptions to ImproveBlood Circulation for Shichen-Related InjuriesRat Time (11 P.M.–1 A.M.) Medicine1.Lycopus lucidus Turcz. (Labiatae) 5–10 grams2.Aquilaria sinensis (Lour.) Gilg. (ymelaeaceae) 1–3 grams3.Boswellia carterii Birdwood (Burseraceae) 3–9 gramsDecoct in one cup of old wine. Strain and drink a half cup.Ox Time (1–3 A.M.) Medicine1.Moschus moschiferus L. (Cervidae) 3.75 grams2.Aquilaria sinensis (Lour.) Gilg. (ymelaeaceae) 3.75 grams3.Lycopus lucidus Turcz. (Labiatae) 6.24 grams4.Cinnamomum cassia Bl. (Lauraceae) 9.36 grams5.Achyranthes bidentata Blume. (Amaranthaceae) 6.24 gramsDecoct in one cup of rice wine. Strain and drink a half cup.Tiger Time (3–5 A.M.) Medicine1.Moschus moschiferus L. (Cervidae) 3.75 grams2.Aquilaria sinensis (Lour.) Gilg. (ymelaeaceae) 3.75 grams3.Lycopus lucidus Turcz. (Labiatae) 6.24 grams4.Cinnamomum cassia Bl. (Lauraceae) 6.24 grams5.Achyranthes bidentata Blume. (Amaranthaceae) 6.24 gramsDecoct in one bowl of rice wine. Strain and drink one cup.Rabbit Time (5–7 A.M.) Medicine1.Pictata martensii (L.) (Pteriidae) 3.75 grams2.Moschus moschiferus L.(Cervidae) 6.24 grams3. Python Molurus bivittatus Schlegel (Boidae) 3.75 grams4.Wu du hu 6.24 gramsSoak them in rice wine, strain and drink.Dragon Time (7–9 A.M.) Medicine1. Malted nonglutinous rice, 1 scoop2. Malted rice, 1 scoop3. Young Prunus persica (L.) Batsch. (Rosaceae) 15.60 grams4.Eriobotrya japonica Lindl. (Rosaceae) 6.24 grams5.Carthamus tinctorius L. (Compositae) 6.24 gramsDecoct in rice wine, strain, and drink.Snake Time (9–11 A.M.) Medicine 1.Carthamus tinctorius L. (Compositae) for upper torso-related injuries6.24 grams2.Achyranthes bidentata Blume. (Amaranthaceae) for lower body injuriesDecoct in rice wine, strain, and drink.Horse Time (11 A.M.–1 P.M.) Medicine1. Python Molurus bivittatus Schlegel (Boidae) 6.24 grams2.Shizophragma integrifolium (Franch.) Olive. (Saxifragaceae) 6.24 grams3.Cyperus rotundus L. (Cyperaceae) 21.84 grams4.Rubia cordifolia L. (Rubiaceae) 6.24 gramsDecoct in three cups of rice wine, strain, and drink one cup.Ram Time (1–3 P.M.) Medicine1.Eucommia ulmoides Oliv. (Eucommiaceae) 3.75 grams2.Boswellia carterii Birdwood (Burseraceae) 6.24 grams3.Eugenia caryophyllata unb. (Myrtaceae) 6.24 grams4.Cinnamomum cassia Blume. (Lauraceae) 6.24 gramsDecoct in rice wine, strain, and drink when your stomach is empty.Monkey Time (3–5 P.M.) Medicine1.Triticum aestivum L. (Gramineae) 6.24 grams2.Panax ginseng C.A. Mey. (Araliaceae) 6.24 gramsDecoct in half a cup of water to prepare 2.48 grams (8 fen). Drink whenyour stomach is empty.Cock Time (5–7 P.M.) MedicineSame as Monkey Time Medicine.Dog Time (7–9 P.M.) Medicine1.Crocus sativus L. (Iridaceae) 6.24 grams2.Murray a paniculata C.(Rutaceae) 6.24 grams3.Rubia cordifolia L. (Rubiaceae) 3.75 grams4.Wan du hu 3.75 grams5.Artemisia argyi Levi, et Vant. (Compositae) 3.75 gramsMake it into a powder, decoct in rice wine, strain, and drink.Boar Time (9–11 P.M.) MedicineSame as Dog Time Medicine.Article 22: Twelve-Hour Green Herbal Remediesese herbs should be ground into a powder, mixed with rice wine, anddrank every three hours to quickly remedy related injuries.SHICHEN CHINESEPRONUNCIATION(MANDARIN)CHINESEIDEOGRAM1. Rat (11 P.M.–1 A.M.) wan du hu 萬毒⻁2. Ox (1–3 A.M.) ma di xiang ⾺地⾹3. Tiger (3–5 A.M.) mu guang yin 暮光陰4. Rabbit (5—7 A.M.) qing yu lian ⻘⿂蓮5. Dragon (7–9 A.M.) bai gen cao 百根草6. Snake (9–11 A.M.) wu bu su ⿃不宿7. Horse (11 A.M.–1 P.M.) hui sheng cao 回⽣草8. Ram (1–3 P.M.) tu niu qi ⼟⽜七9. Monkey (3–5.P.M.) bu hun cao 不魂草10. Cock (5–7 P.M.) da bu si 打不死11. Dog (7–9 P.M.) yi zhi xiang ⼀枝⾹12. Boar (9–11 P.M.) zui xian cao 酔仙草e herbs above are so obscure that we were not able to identify all the English names for them. Assuch I will list only their Chinese names.(TR)Article 23: Crystal Statue DiagramSHICHEN LOCATION1. Rat (11 P.M.–1 A.M.) Top of the Skull2. Ox (1–3 A.M.) Temples3. Tiger (3–5 A.M.) Ears4. Rabbit (5–7 A.M.) roat and Carotid5. Dragon (7–9 A.M.) Chest6. Snake (9–11 A.M.) Ribcage7. Horse (11 A.M.–1 P.M.) Arms and Solar Plexus8. Ram (1–3 P.M.) Stomach9. Monkey (3–5 P.M.) Pelvis and Knees10. Cock (5–7 P.M.) Ankles11. Dog (7–9 P.M.) Upper Back12. Boar (9–11 P.M.) Lower BackArticle 23 refers only to group one and group two herbs; fresh and green plants (sometimes referredto as the master and servant principle). Group one and two herbs are part of four classes of Chinesemedicinal herbs used: group one are master herbs, group two are subordinate herbs, group three areenhancing herbs, and group four are function herbs.Complications arising from injuries to the preceeding locations must be treated with themedicinal herbs listed in Article 22 (see p. 94).(TR)Article 25: Shaolin Herbal Medicine and Injuries DiagramLOCATION SHICHENe top of the skull Rat (11 P.M.–1 A.M.)e temples Ox (1–3 A.M.)e ears Tiger (3–5 A.M.)e throat and carotid artery Rabbit (5–7 A.M.)e chest area Dragon (7–9 A.M.)e rib cage Snake (9–11 A.M.)Both arms and the solar plexus Horse (11 A.M.–1 P.M.)e stomach Ram (1–3 P.M.)e pelvis and knees Monkey (3–5 P.M.)e ankles Cock (5–7 P.M.)e upper back Dog (7–9 P.M.)e lower back Boar (9–11 P.M.)e le �gure illustrates a Chinese medicine hawker with the kind of herbs available for injuries orillnesses that correspond to the twelve shichens, illustrated by the right �gure. e times and locationsof this illustration are the same as in the Crystal Statue and Bronze Man diagrams (see Article 23, p.95 and Article 24, p. 146). e medicine hawker is giving the injured man the herb wu bu su(Zanthoxylum avicennae Lam. DC. (Rutaceae)) to treat his injured arm. is herb is used to reduceswelling caused by a traumatic injury.(TR)♦Article 30: Valuable Ointment for Treating Weapon Wounds and ChronicHead PainHerbs must be chopped into small rough pieces and soaked in �vekilograms of sesame seed oil. Note that the herbs should be soaked for threedays during spring weather, six days during summer weather, seven daysduring autumn weather, and ten days during winter weather. Decoct in ricewine until herbs turn black. Strain through a linen fabric to clean offunnecessary residue. Do not decoct or treat herbs again until you add twokilograms of minium. Stir continuously with the branch of a willow treewhile decocting over a strong �ame until solution evaporates. Continuestirring over a low �ame until the solution turns to a thick paste. To get themaximum potency from medicinal herbs it is important to understand thedifferent times required to properly decoct plants, �owers, leaves, stalks,roots, minerals, etc. e effectiveness of each ingredient depends entirelyupon the length of time you have decocted it. For example, an ingredientthat is decocted for too long may have a reverse effect upon its user.Ingredients1.Ligusticum wallichii Franch. (Umbelliferae) 1.55 grams2.Angelica dahurica Benth. et Hook. (Umbelliferae) 1.55 grams 3. Asarum heterotropoides Fr. Schmidt. Var. Mandshuricum (Maxim.)Kitag. (Aristolochiaceae) 1.55 grams4.Angelica sinensis (Olive.) Diels (Umbelliferae) 1.55 grams5.Atractylodes macrocephala Koidz. (A. Ovata A.P. DC.) (Compositae) 1.55grams6.Atractylodes lancea (unb.) DC. (Compositae) 1.55 grams7.Citrus reticulata Blanco (Rutaceae) 1.55 grams8.Cyperusrotundus L. (Cyperaceae) 1.55 grams9.Citrus aurantium L. or Citrus wilsonii Tanaka (Rutaceae) 1.55 grams10.Lindera strychnifolia Vill. (Lauraceae) 1.55 grams11.Pinellia ternata (unb.) Breit. (Araceae) 1.55 grams12.Citrus reticulata Blanco (Rutaceae) 1.55 grams13.Anemarrhena asphodeloides Bunge. (Liliaceae) 1.55 grams14.Fritillaria verticillata Willd. (Liliaceae) 1.55 grams15.Coptis chinensis Franch. (Ranunculaceae) 1.55 grams16.Prunus persica (L.) Batsch. (Rosaceae) 1.55 grams17.Morus alba L. (Moraceae) 1.55 grams18.Scutellaria baicalensis Georgi. (Labiatae) 1.55 grams19.Phellodendron amurense Rupr. (Rutaceae) 1.55 grams20.Vitex rotundifolia LF. (Vervenaceae) 1.55 grams21.Rheum tanguticum Maxim, ex Regel. (Polygonaceae) 1.55 grams22. Corydalis bulbosa DC. or Corydalis Ambigua Cham, et Schlecht.(Papaveraceae) 1.55 grams23.Mentha arvensis L. (Labiatae) 1.55 grams24.Paeonia lacti�ora Pall. (Paeoniaceae) 1.55 grams25. Akebia quinata (unb.) Decne. (Lardizabalaceae) or Aristolochiamanshuriensis Kom. (Aristolochiaceae) 1.55 grams26.Manis pentadactyla L. (Munidae) 1.55 grams27.Croton tiglium (Euphorbiaceae) 1.55 grams28.A. kusnezoffii Reich. 1.55 grams29.Hydnocarpus anthelmintica Pierre. (Flacourtiaceae) 1.55 grams30.Rhus chinensis Mill. (Anacardiaceae) 1.55 grams31.Anemone raddiana Regel (Ranunculaceae) 1.55 grams32.Leonurus heterophyllus Sweet (Labiatae) 1.55 grams33.Aconitum carmichaeli Debx. 1.55 grams34.Acanthopanax gracilistylus W. W. Smith. (Araliaceae) 1.55 grams35.Dictamnus dasycarpus Turcz. (Rutaceae) 1.55 grams36.Cannabis sativa L. (Moraceae) 1.55 grams37.Arisaema consanguineum Schott (Araceae) 1.55 grams38.Clematis chinensis Osbeck (Ranuculaceae) 1.55 grams39.Bombyx mori L. with Batrytis Bassiana Bals. 1.55 grams40.Sophora �avescens Ait. (Leguminosae) 1.55 grams41.Ledebouriella seseloides (Hoffm.) (Umbelliferae) 1.55 grams42.Schizonepeta tenuifolia Briq. (Labiatae) 1.55 grams43.Lonicera japonica unb. (Loniceraceae) 1.55 grams44.Polygonum multi�orum unb. (Polygonaceae) 1.55 grams45.Notopterygium incisium Ting (Umbelliferae) 1.55 grams46.Glycyrrhiza uralensis Fisch. (Leguminosae) 1.55 grams47.Artemisia capillaris unb. (Compositae) 1.55 grams48.Eucommia ulmoides Oliv. (Eucommiaceae) 1.55 grams49.Dioscorea batatas Decne. (Deoscoreaceae) 1.55 grams50.Polygala tenuifolia Willd. (Polygalaceae) 1.55 grams51.Dipsacus asper Wall. (Dipsacaceae) 1.55 gramsArticle 31: Ointments, Medicines, and PillsEight Immortals Crossing the Sea Internal Healing PillsUse about 3.75 grams of each ingredient and grind into a �ne powder. Take3.75 grams and mix with rice wine for one dose to treat internal bleeding, orthe medicine can be wrapped in rice paper to make individual pills to betaken later. If pills are made, honey should also be used.1.Pinellia ternata (unb.) Breit. (Araceae)2.Croton tiglium (Euphorbiaceae)3.Angelica sinensis (Oliv.) Diels (Umbelliferae) for frost4.Boswellia carterii Birdwood (Burseraceae)5.Commiphora myrrha Engler. (Burseraceae)6. Borax7.Daemonorops draco Blume. (Palmae)8.Eupolyphaga sinensis Walk. (Blattidae)An alternative is to use the following “Herbal Brew” recipe that helps theheart and promotes blood �ow. Decoct in a bowl-and-a-half of water untileight-tenths of a bowl remain.1.Prunus armeniaea L. var. ansu Maxim. (Rosaceae) 3.75 grams2.Prunus persica (L.) Batsch. (Rosaceae) 3.75 grams3.Citrus reticulata Blanco (Rutaceae) 3.75 grams 4. Akebia quinata (unb.) Decne. (Lardizabalaceae) or Aristolochiamanshuriensis Kom. (Aristolochiaceae) 25 grams5.Commiphora myrrha Engler. (Burseraceae) 25 grams6.Drynaria fortunei (Kze.) J.Sm. (Polypodiaceae) 9.36 grams7.Saussurea lappa Clarke (Compositae) 9.36 grams8. Amber 9.36 gramsRooster Crowing Powder Medicine (Ji Ming San)Grind ingredients into a powder, decoct in rice wine, and drink it when therooster crows at dawn. 1.Rheum tantguticum Maxim, et Rgl. (Polygonaceae) 18.75 grams soakedrice wine2.Angelica sinensis (Oliv.) Diels (Umbelliferae) 2.5 grams3.Prunus persica (L.) Batsch. (Rosaceae) 2.5 gramsPain Killer for Treating Weapon WoundsGrind ingredients into a �ne powder, soak in rice wine, and prepare 11.25gram dosages for each treatment, which is to be taken with rice wine.1.Boswellia carterii Birdwood (Burseraceae) 3.75 grams2.Commiphora myrrha Engler. (Burseraceae) 3.75 grams3.Paeonia lacti�ora Pall. (Paeoniaceae) 3.75 grams4.Angelica dahurica Benth. et Hook. (Umbelliferae) 3.75 grams5.Ligusticum wallichii Franch. (Umbelliferae) 3.75 grams6.Rehmannia glutinosa (Gaertn.) Libosch. (Scrophulariaceae) 3.75 grams7.Angelica sinensis (Oliv.) Diels (Umbelliferae) 3.75 grams8.Paeonia suffruticosa Andr. (Paeoniaceae) 3.75 grams9.Glycyrrhiza uralensis Fisch. (Leguminosae) 3.75 gramsAlternative Treatment for Weapon WoundsGrind ingredients into a �ne powder, mix in warm rice wine, and prepare11.35 gam dosages for each treatment. Drink for 3–4 days until you are fullyrecovered.1.Caesalpinia sappan L. (Leguminosae) 11.25 grams2.Carthamus tinctorius L. (Compositae) 11.25 grams3.Angelica sinensis (Oliv.) Diels (Umbelliferae) 11.25 grams4.Rheum tanguticum Maxim et Rgl. (Polygonaceae) 11.25 gramsVein and Blood Vessel TonicUsed to restore damaged or weak muscle tissue; stimulate vitality; promotekidney and liver function. Also used to contract blood vessels and check the�ow of blood.Aer soaking in rice wine, roast ingredients dry before grinding into apowder to make 2.5 gram dosages. Take it when your stomach is empty foroptimal results.1.Polygonum multi�orum unb. (Polygonaceae) 3.75 grams2.Achyranthes bidentata Blume. (Amaranthaceae) 11.25 grams3.Angelica sinensis (Oliv.) Diels (Umbelliferae) 7.5 grams4.Vitex rotundifolia LF. (Vervenaceae) 3.75 grams5.Lycopus lucidus Turcz. (Labiatae) 3.75Effective Herbal Plaster Ointment for Treating Bone FracturesCrush class one ingredients into a paste (ointment) and apply directly todamaged area.1.Boswellia carterii Birdwood (Burseraceae) 9.36 grams2.Saussurea lappa Clarke (Compositae) 9.36 grams 3. Commiphora myrrha Engler. (C. molmol Engler.) (Burseraceae) 9.36grams4.Panax pseudo-ginseng Wall. (Araliaceae) 15.6 grams5. Paulownia, 20 seeds6.Bletilla striata (unb.) Reichb. F. (Orchidaceae) 9.36 grams7. Pyritum 9.36 gramsHerbal Ointment for Treating Bone BruisesGrind ingredients together, roast until color changes to black, add rice wine,and cook into a paste before applying to bruised area.1.Aconitum carmichaeli Debx. 3.75 grams2.A. kusnezoffii Reich. 6.24 grams3.Angelica dahurica Benth. et Hook. (Umbelliferae) 3.75 grams4.Paeonia lacti�ora Pall. (Paeoniaceae) 6.24 grams5.Acanthopanax gracilistylus W. W. Smith. (Araliaceae) 25 grams6.Rheum tanguticum Maxim, et Rgl. (Polygonaceae) 15.6 grams7.Lycium chinense Mill. (Solanaceae) 12.48 grams8. Pyritum 3.75 grams9.Drynaria fortunei J.Smith. (Polypodiaceae) 3.75 grams10.Boswellia carterii Birdwood (Burseraceae) 6.24 grams11.Commiphora myrrha (C. molmol Engler.) (Burseraceae) 3.75 grams12.Bletilla striata (unb.) Reichb.F.(Orchidaceae) 3.75 grams13. Bracken root starch, 1 pipe full.Original Herbal Cure for Chronic SufferingGrind these ingredients into a powder and begin to decoct in one cup of ricewine then add Curcuma zeadoaria Rose. (Zingiberaceae) 6.24 grams, andmix in some fresh Panax pseudo-ginseng Wall. (Araliaceae).1.Angelica sinensis (Oliv.) Diels (Umbelliferae) 6.24 grams2.Rehmannia glutinosa (Gaertn.) Libosch. (Scrophulariaceae) 6.24 grams3.Carthamus tinctorius L. (Compositae) 6.24 grams4.Paeonia suffruticosa Andr. (Paeoniaceae) 6.24 grams5.Mylabrisphalerata Pall. (Lyttinadae) 6.24 grams6. Hanging Uncaria rhynchophylla (Miq.) Jacks. (Rubiaceae) 6.24 grams7.Lycopus lucidus Turcz. (Labiatae) 6.24 grams8.Panax pseudo-ginseng Wall. (Araliaceae) 15.6 gramsFive Fragrance Herbal Powder (Wu Xiang San)Used to treat infections resulting from open (stab) wounds.Mix ingredients together roast until hard, grind into a powder, and mixwith native wine before application.1.Aquilaria agallocha Roxb. (ymelaeaceae) 15.6 grams2.Boswellia carterii Birdwood (Burseraceae) 15.6 grams3.Saussurea lappa Clarke (Compositae) 15.6 grams 4. Commiphora myrrha Engler. (C. molmol Engler.) (Burseraceae) 15.6grams5.Panax pseudo-ginseng Wall. (Araliaceae) 15.6 gramsPromoting the Secretion and Flow of Urine Hampered by Traumato TesticlesMake an ointment by crushing all ingredients together into a pulp beforeapplying to injured area.1.Moschus moschiferus L. (Cervidae) 6.24 grams2. Pond snails, 53. Dried lamb stool, 5 �akes4.Allium �stulosum L. (Liliaceae), 5 stalks5.Artemisia capillaris unb. 3.75 gramsAn Alternative Treatment for Promoting Urine FlowGrind all ingredients together, collect the juice, mix with the urine of ahealthy boy under twelve years old, and drink.1. Bulrush Grass, 1 ounce bundle2. Bamboo Leaves, 1 small bundle3. Ginger, 1 lumpe Master and Servant Treatment (fun Chen Fang)is refers to the principal herbs being supplemented by secondary herbs toeither enhance of decrease the potency of a given prescription. It can also beused for promoting the �ow of urine.Decoct in a bowl-and-a-half of water, until eight-tenths of a bowl remainand apply the sediment directly to the bruised area. 1. Akebia quinata (unb.) Decne. (Lardizabalaceae) or Aristolochiamanshuriensis Kom. (Aristolochiaceae) 3.75 grams2.Plantago asiatica L. (Plantaginaceae) 3.75 grams3.Rehmannia glutinosa (Gaertn.) Libosch. (Scrophulariaceae) 3.75 grams4.Scutellaria baicalensis Georgi. (Labiatae) 24.96 grams5.Caesalpinia sappan L. (Leguminosae) 3.75 grams6.Carthamus tinctorius L. (Compositae) 15.6 grams7.Citrus aurantium L. or Citrus wilsonii Tanaka (Rutaceae) 3.75 grams8.Angelica sinensis (Oliv.) Diels (Umbelliferae) 3.75 grams9.Allium sativum L. (Liliaceae) 3.75 grams10.Glycyrrhiza uralensis Fisch. (Leguminosae) 9.36 gramsA Cure for Internal Bleeding and Trauma-Related InjuriesBefore taking this prescription one should �rst eat some fresh wu ye mei.Decoct in water until eight-tenths of a bowl remain. If bleeding does notsubside, prepare herbs in ground grain and eat.Honey should be used with nearly all internal medicines, and all bailorpill-form dosages. If honey is not used, there is a strong possibility that theeffectiveness of the medicine will be reduced by 50%, if not 100%.1.Rehmannia glutinosa (Gaertn.) Libosch. (Scrophulariaceae) 24.96 grams2.Carthamus tinctorius L. (Compositae) 3.75 grams3.Prunus persica (L.) Batsch. (Rosaceae) 3.75 grams4.Caesalpinia sappan L. (Leguminosae) 3.75 gramsA Cure for Internal Bleeding and Le-Sided PleurisyDecoct in a bowl-and-a-half of water until eight-tenths of a bowl remain.1.Rehmannia glutinosa (Gaertn.) Libosch. (Scrophulariaceae) 3.75 grams2.Lycopus lucidus Turcz. (Labiatae) 3.75 grams3.Carthamus tinctorius L. (Compositae) 24.96 grams4.Mylabris phalerata Pall. (Lyttinadae) 3.75 grams5.Angelica sinensis (Oliv.) Diels (Umbelliferae) 3.75 grams6.Vitex rotundifolia LF. (Vervenaceae) 3.75 grams fried7.Citrus aurantium L. or Citrus wilsonii Tanaka (Rutaceae) 3.75 grams8.Areca catechu L. (Palmae) 3.75 grams 9. Corydalis bulbosa DC. or Corydalis ambigua Cham, et Schlecht(Papaveraceae) 3.75 grams10.Citrus reticulata Blanco (Rutaceae) 3.75 grams 11. Phellodendron amurense Rupr. or Phellodendron chinense Schneid.(Rutaceae) 3.75 grams12.Glycyrrhiza uralensis Fisch. (Leguminosae) 3.75 gramsA Cure for Restoring Qi and Right-Sided PleurisyDecoct in a cup-and-a-half of water and prepare 2.5 gram dosages 1.Rheum tanguticum Maxim et Rgl. (Polygonaceae) 6.24 grams with ricewine2.Citrus reticulata Blanco (Rutaceae) 3.75 grams3.Scirpus yagara Ohwi. (Cyperaceae) 3.75 grams4.Curcuma zedoaria Rose. (Zingiberaceae) 3.75 grams5.Boswellia carterii Birdwood (Burseraceae) 3.75 grams6.Commiphora myrrha Engler. (Burseraceae) 3.75 grams7.Perilla frutescens Var. Crispa Dene. (Labiatae) 3.75 grams8.Ophiopogon japonicus (unb.) Ker-Gaw. (Liliaceae) 3.75 grams9.Crataegus pinnati�da Bunge. (Rosaceae) 3.75 grams10.Scutellaria baicalensis Georgi (Labiatae) 3.75 grams11.Citrus aurantium L. or Citrus wilsonii Tanaka (Rutaceae) 3.75 grams12.Saussurea lappa Clarke (Compositae) 3.75 grams powdered13.Aquilaria agallocha Roxb. (ymelaeaceae) 3.75 grams powdered14.Glycyrrhiza uralensis Fisch. (Leguminosae) 3.75 gramse Light Body Way (Qing Yu Gao) Vitality Elixiris medicine will make your body strong and lively. It especially promotesblood circulation and invigorates the internal organs; it will even make grayhair black again. Taking this medicine will make people feel so young, light,and vigorous that they will feel as if they can �y. Contained in a valuablebook, this prescription has been handed down for generations and describeshow we must care for ourselves, so that our fortune is not squandered norprecious lives wasted. ese are the precepts handed down from the Daoistrecluses. It is the Way.Steam the ingredients nine times then sun them nine times. Eat 9–12grams every morning. is will promote good blood circulation and provideabundant energy. 1. Rehmannia glutinosa (Gaertn.) Libosch. (Scrophulariaceae) 28 grams(big size)2. Steamed fatty meat 28 gramsFive Herb Medicine Powder (Wu Gin San)Used to prevent infectious diseases. Also called Xiao Yu Wan.Mix together all ingredients and decoct in water. Blend with powderedrice and cook into a paste to make pills. 1. Atractylodes macrocephala Koidz. (A. Ovata A.P.DC.) (Compositae) 9grams2.Poria cocoes Wolf. (Polyporaceae) 18 grams3.Grifola umbellata (Pers.) Pilat (Polyporaceae) 9 grams4.Alisma plantago-aquatica L. Var. Orientale Sam. (Alismataceae) 6 grams5.Cinnamomum cassia Blume. (Lauraceae) 6 gramsYellow Texture Medicine (Huang Li Tang or Zai Zao Wan)Used to treat blood loss and anemia.Crush fresh ingredients together, mix with glutinous rice, and simmerover low �ame. Make pills from the paste.1.Atractylodes macrocephala Koidz. (A. ovata A.P.DC.) (Compositae) 15.6grams2.Poria cocos (Schw.) Wolf. (Polyporaceae) 15.6 grams3.Zingiber officinale Rose. (Zingiberaceae) 15.6 grams, fried & roasted4.Coptis chinensis Franch. (Ranunculaceae) 15.6 grams5. Broiled Glycyrrhiza uralensis Fisch. (Leguminosae) 6.24 grams6.Evodia rutaecarpa Benth. (Rutaceae) 6.24 gramsMedicine Worth Ten ousand Gold Pieces (Wan Jin Dan)1. e extract from 1.125 kg of Acacia catechu Wild. (Leguminosae)2.Santalum album L. (Santalaceae) 3.75 grams3.Eugenia caryophyllata unb. (Myrtaceae) 3.75 grams4.Cinnamomum cassia Bl. (Lauraceae) 3.75 grams5.Moschus moschiferus L. (Cervidae) about 25 grams 6. Dryobalanops aromatica Gaertn. F. (Dypterocarpaceae) or Blumeabalsamifera DC. (Compositae) about 25 grams7.Aquilaria agallocha Roxb. (ymelaeaceae) 3.75 grams8.Glycyrrhiza uralensis Fisch. (Leguminosae) 3.75 gramse remedy for Rooster Crowing Powder Medicine appears in Motobu Choki’s 1926 book OkinawanKempo Karate-jutsu Kumite on p. 73 of Seiyu Oyata’s English translation, or p. 57 of the originalJapanese version. e two remedies that follow (i.e, Pain Killer for Treating Weapon Wounds andAlternative Treatment for Weapon Wounds) also appear in that book on the same page.No recipe is givenfor Medicine Worth Ten ousand Gold Pieces except “hot water half cup.”(TR)♦PART THREEChinese Medicine andHerbal Pharmacology♦During the Song dynasty (960–1279 A.D.) China suffered numerous military defeats andoccupied a relatively small territory. Rather than encouraging militarism, the Songrulers placed emphasis upon civil endeavors. us during this period great advanceswere made in the arts, literature, and medicine, especially acupuncture andmoxibustion.e Bronze Man StatueChinese historical records recount Emperor Ren Zong instructing the imperial medicalofficer, Wang Wei in 1026 A.D., to cast two bronze models of men that would accuratelydisclose the location of every meridian point so as to establish a standard for allacupuncture and moxibustion students in China. When completed, one of the modelswas placed at the Imperial Doctors’ Bureau, and the other at the Ren Ji Prayer Hall inthe Xiang Guo Temple.e Bronze Men were exact three-dimensional models of the human body thatdisplayed precise locations of the meridian points in relationship to their correspondinginternal organs. e Bronze Men were used in official examinations during that time bystudents of acupuncture. is development marked a signi�cant breakthrough inmedical science; before the Song dynasty, all anatomical representations had been two-dimensional. Accordingly, reproductions of the Bronze Men were duplicated anddiagrams printed and distributed throughout the medical community. As such,knowledge of the anatomy and its meridian locations increased greatly during that time.It is said that by the end of the Song dynasty one of the original Bronze Men was lostin central China’s Hubei Province, and the other taken as plunder by the Jin armyduring their invasion of China. It was only aer the Mongols defeated the Jin dynastythat the Bronze Men were safely returned.In the Ming dynasty during the reign of Emperor Jia Jing (1522–67), a privatephysician of acupuncture and moxibustion named Gao Wu cast three of his own BronzeMen. Discovering the anatomical differences between a man, a woman, and a child, herecognized the need for such an analysis. With the Bronze Man statues enablingphysicians to study the external vital point locations, the development of the CrystalMan statue further enabled scholars to study the internal organs while observing thecirculatory system.Over the thousands of years of acupuncture and moxibustion practice, manylocations on the human body not suitable for needling or cautery were discovered.Pricking at these points would worsen the disease, rather than curing it, and at certainpoints, needling could cause immediate death.Zhang Sanfeng.One man to explore and record the results of his vital point analysis was the Daoistmartial arts expert and acupuncturist Zhang Sanfeng (b. 1270). Fascinated by the�ghting traditions, and pro�cient in the Shaolin hard styles, Zhang sought to create theultimate form of self-defense; one that would allow him to subjugate an opponent withonly minimal force by traumatizing weak parts of the human body. To corroborate hishypotheses, it is said that Zhang traveled extensively and experimented on both animalsand humans.During his analysis, Zhang and his associates discovered that by striking speci�cvital points, alternative areas became much more vulnerable to even less powerfulattacks; thus by pressing, squeezing, or traumatizing one point, striking other pointswould have a critical effect. Chinese folklore maintains that Zhang Sanfengcorroborated his lethal suppositions by bribing jailers and experimenting on prisonerson death row.It is said that Zhang Sanfeng later produced his own Bronze Man to facilitate theteaching of his theories. Using wax, the special attack points (i.e., the tiny ori�ces of theBronze Man) were blocked and hidden, and the body was �lled with mercury. If hisdisciples succeeded in pricking the correct vital point(s) with a needle whileblindfolded, liquid oozed from the hole.Legend maintains that Zhang Sanfeng developed a series of continuous postures(quan) based upon his knowledge of hard Shaolin and so Daoist gongfu, throughwhich the principles of his vital point theory could be disseminated. Remainingdisguised within the abstract postures, the combat applications were only disclosed tohis most trusted disciples. Although there is opposition to this hypothesis, folkloremaintains that Zhang’s unique development later became known as taijiquan, the“grand ultimate �st.”e Forbidden Vital PointsDuring the Ming dynasty, acupuncturists recorded dozens of vital points whereneedling and cautery were forbidden. ese forbidden points located on the headinclude the: Naohu Xue, Xinhui Xue, Shenting Xue, Louque Xue, Yuzhen Xue, JiaosunXue, Luxi Xue, Chengzhu Xue, Chengling Xue, Chengguang Xue, Yamen Xue, Fengfu Xue,Jingming Xue, Zuanzhu Xue, Yingxiang Xue, Tianqu Xue, Shanglinzhu Xue, Ermen Xue,Sizhu Kong, Douwei Xue, and the Xiaguan Xue.Forbidden points on the trunk includethe: Jianzhen Xue, Tianchuang Xue, Xinshu Xue, Jiuwei Xue, Ruzhong Xue, Jizhong Xue,Baihuashu, Yuanye Xue, Zhourong Xue, Fuai Xue, Shendao Xue, Lingdai Xue, ShanzhongXue, Shuifen Xue, Shenque Xue, Huiying Xue, Shimen Xue, Quepen Xue, and the JianjingXue.e forbidden points on the four limbs include the: Hegu Xue, Sanyinjiao Xue orYunhao, Chongyang Xue, Sanyanglou Xue, Shaoshang Xue, Yuji Xue, Jingqu Xue, TianfuXue, Zhongchong Xue, Yangchi Xue, Yangguan Xue, Diwanghui, Lougu Xue, YinlingquanXue, Tiaokou Xue, Yinmen Xue, Zhongmai Xue, Chengfu Xue, Futu Xue, Biguan Xue,Weizhong Xue, Yinshi Xue, and the Dubi Xue.By the middle of the Ming dynasty, with generations of empirical analysis and anintimate understanding of these vital points, acupuncturists developed their ownremarkably effective method of self-defense, intended for doctors and scholars. Somecarried women’s sewing needles in their pockets so that if attacked, they could prick theattacker’s vital points. Others wrapped �ve poison-soaked needles together in a bundle,referring to them as “plum blossom needles,” and stored them in a slender bamboo tubeready for use. Some scholars preferred to strike the enemy’s forbidden vital points withwriting brushes or fans made of iron or bamboo. However, these weapon-usable objectswere oen inconvenient to carry and therefore few became skillful with them.A Ming dynasty Daoist, Feng Yiyuan, developed a method of attacking theforbidden vital points using only the bare hands. It is believed that the vital pointstriking information in the Bubishi is based on Feng’s analysis. Feng, like ZhangSanfeng, discovered which points on the human body induced optimum injury whenpressed, squeezed, or traumatized. Feng also came to understand how the lunar andsolar cycles of each day in�uenced the blood �ow and at what times of the day it wasmore vulnerable than others. Hence, if certain areas were pressed, squeezed, ortraumatized during those prominent times, the vital points were more likely to bedamaged, which could cause a number of internal disorders ranging from great painand paralysis, to a neurological shutdown (knockout), or a thrombosis (the obstructionof a blood vessel) which, without treatment, could impair the circulatory system, causean organ to dysfunction, and ultimately lead to death.Composed of thirty-six variations, Feng used this method to �ght monks, generals,and other Daoists, and was never defeated. He passed his unique method onto severaldisciples who propagated it. Sought out by many, the principles of Feng Yiyuan’s “vital-point striking” quickly became protected by an iron-clad ritual of secrecy. According tolegend, the thirty-six major vital points developed by Feng Yiyuan were divided intonine death points, nine neurological shutdown points, nine pain points, and nineparalyzingpoints.Over time, many misinterpretations were introduced by illiterate adherents. Assuch, the locations of many vital points were disregarded and Feng’s discipline becameobscure as its practice was maintained only by reclusive mountain Daoists.In 1638, during the last days of the Ming dynasty, a Chinese martial artist fromHangzhou named Chen Yuanbin (1587–1671) arrived in Nagasaki, Japan, where heultimately served at the castle of the Owari Daimyo. Also an expert in the art of seizing(qin na) and striking vital points, Chen Yuanbin (Chin Gempei in Japanese) taught hisart to Fukuno Shichiroemon, Miura Yojiemon, and Isogai Jirozaemon, who in turncreated three schools of ju-jutsu. ough it may be incorrect to call Chen the “father ofju-jutsu,” from that time on, all ju-jutsu schools used vital-point striking, a practicehowever, which only a few ju-jutsu traditions understand today.Hoards of ex-Ming dynasty officials also sought refuge in neighboring countries andsurrounding islands. Annan (the old name for Vietnam), Siam (ailand), Burma(Myanmar), Malaysia, Korea, and Taiwan accommodated many. e Ryukyu Kingdom,which was then a tributary principality of the Middle Kingdom, also became an idealsanctuary for freedom �ghters waiting to liberate their country. Just how many ofChina’s civil �ghting traditions were taught in those countries remains the subject ofintense curiosity.During the Qing dynasty, the great scholar Huang Zongxi and his son Huang Baijialearned the secrets of vital points striking from eminent gongfu master Wang zhengnan.Together, they were indirectly responsible for passing on this knowledge to the SouthernShaolin Temple (as contrasted to the Northern Shaolin Temple in Heman), which somesources claim was located on Mount Jiulian (Nine Lotus Mountain), while other sourcesclaim it was located near Putian in Fujian Province. Complicating matters is the fact thatthe Jiulian mountains are located in the area where Guangdong and Jiangxi provinceborder one another. e temple’s actual location has not yet been discovered.is Shaolin Temple (oen described as the Shorei Temple in Japanese) had anenormous impact upon the growth and direction of the civil �ghting traditions in thearea south of the Yangtze River during the Qing dynasty. From that time on, all recordspassed down over the generations contained the secrets of vital point striking.It is regrettable that in some of these diagrams the locations of the vital points arenot identical or complete. ese drawings illustrate points but don’t say how to strikethe point to get the desired effect.Daoist Feng Yiyuan’s discipline utilized attacks to thirty-six points on the body.Zhang Zhuanyi was a prodigy of Feng who was said to have increased the number oftargets to seventy-two. By the time the Southern Shaolin School was established, thenumber of vital points had been increased to 108 and the Shaolin recluses used a specialname to describe each of the techniques. In order to maintain robust health and tomemorize defensive procedures and corresponding vital points, continuous attackingpostures (complete with individual names to identify the attack) were brought togetherto form new set routines (quan) and given such names as: Seisan (irteen), Seipai(Eighteen), Niseishi (Twenty-four), Nepai (Twenty-Eight), Sanseiru (irty-six), Useishi(Fiy-four), Peichurrin (108). Some of these sets served as the foundation upon whichalternative styles unfolded in Fujian.Other quan oen bore abstract names, which corresponded with their founder,place of origin, pugilistic intention, specialty, or some unique characteristic of the quan,etc. All quan promoted physical health and mental well-being. It was through the quanthat the secrets of self-defense were taught: joint-locks; chokes; take-downs; throws;hand and leg maneuvers; grappling; escapes; ground-work; the pressing, squeezing, ortraumatizing of vital points; organ-piercing blows (designed to shock those organs notprotected by the ribcage); blood gate attacks (rupturing veins or arteries throughunprotected cavities); traumatizing nerve plexus; and combinations thereof. e quantaught how to defend oneself by injuring, incapacitating, or even killing.Notwithstanding, studying the quan became the accepted custom through which thesecret applications of self-defense were disseminated.To govern the behavior of those who studied the deadly secrets of the quan, thevarious gongfu schools embraced the philosophical teachings of the sages, and hencewere profoundly affected by Daoist, Confucian, and Buddhist thought.Aer the Boxer Rebellion of 1900 and the fall of the Qing dynasty in 1911, littleemphasis was placed on the complex art of striking vital points or even on learning theunarmed �ghting arts. e development and widespread use of �rearms had reducedthe effectiveness of hand-to-hand self-defense. Moreover, the stagnant economy and thesweeping social changes that took place under the new Republic of China (1912–49) lefew with the time or money needed to seriously pursue the �ghting traditions. Aer thattime most, but not all, who learned the �ghting traditions studied them for recreationalinterest, artistic performance, and/or personal improvement. at is why so few peopletoday understand the secrets of striking the vital points.Vital Point AnalysisI would like to conclude this analysis by discussing the skill of striking the twelveshichen (bi-hourly) vital points as developed and passed down through the Mingdynasty Daoist Wu Liuyuan. I would also like to present a related section of Jin Yiming’sSecrets of Wudang Boxing (Wudang Quanshu Mijue). Combined with Feng Yiyuan’sprinciples and Wu’s analysis, the Secrets of Wudang Boxing is a crucial addition togaining a deeper understanding of the Bubishi.e correlation between the vital points and intervals to traumatize them are asfollows:1.Shuigou Xue during the Time of the Rat (11 P.M.–1 A.M.)2.Dianyan Xue during the Time of the Ox (1–3 A.M.)3.Jiaogong Xue during the Time of the Tiger (3–5 A.M.)4.Zisai Xue during the Time of the Rabbit (5–7 A.M.)5.Daiying Xue during the Time of the Dragon (7–9 A.M.)6.Jiangdai Xue during the Time of the Snake (9–11 A.M.)7.Maiguan Xue during the Time of the Horse (11 A.M.–1 P.M.)8.Jigan Xue during the Time of the Ram (1–3 P.M.)9.Xuanhai Xue during the Time of the Monkey (3–5 P.M.)10.Baihai Xue during the Time of the Cock (5–7 P.M.)11.Donghudilou Xue during the Time of the Dog (7–9 P.M.)12.Yongquan Xue during the Time of the Boar (9–11 P.M.)Comparing these twelve vital points with the corresponding points of the originalBronze Man statue for acupuncture, we discover that the locations are similar but, otherthan two, all the names are different. ese variations surfaced from an attempt to keepthe locations a secret through oral tradition and misunderstandings.It is maintained that ancient Daoist recluses used the polarity theory developed byXu Wenbo and Xi Yuan and the opening and closing of vital points when theydeveloped the methods of striking them and interrupting meridians. Cutting off thebreath and the blood at a certain meridian or vital point during a corresponding two-hour interval prevents the meridian from receiving its nourishment, resulting in tissueand blood degeneration that reduces qi energy. Meridians carry breath, blood, andnutrients to the organs.e blocking or intercepting of energy could cause a neurological shutdown ordeath. e length of time it would take someone to die from this kind of injury woulddepend entirely upon how severely the point was struck and what, if any, medicalattention was administered. For example, aer one of the temporal, ethmoidal, orfrontal arteries had been ruptured, it might take several days for the head to �ll withblood and death to result.Such was oen the case in old China, where medical attentionwas scarce, and physical con�ict frequent.Chinese characters for vital point manipulation.e irty-Six Vital PointsLOCATION MERIDIANPOINTENGLISH NAME1. Coronal Suture GV 22 Brain House2. Frontal Fontanel GV 24 Temple of God3. Temples Great Yang4. Eyes5. Ears6. Mastoid Process TH 17 Wind Screen7. Philtrum GV 26 Water Drain8. Chin (indentation) CV 24 Containing the Fluid9. Neck (both sides) SI 16 Heavenly Window10. roat (also larynx) ST 9 Man Welcomes11. Suprasternal Fossa CV 22 Appearing To Disappear12. Supraclavicular Fossa ST 12 Small Bowl13. Posterior Midline GV 16 Wind Palace14. Seventh Cervical Vertebra GV 14 Grand Hammer15. Breast Bone CV 18 Jade Palace16. Xiphoid Process CV 15 Tail of the Dove17. Axilla (armpit) HT 1 Extreme Fountain18. Fourth oracic Vertebra BL 43 Hollow of the Vital Centers19. First Lumbar Vertebra BL 51 Door of the Vital Centers20. Tip of the Coccyx GV 1 Long Strength21. Below the Umbilicus CV 4 Gate of Origin22. Testicles (and Prostate Nerve) CV 1 Meeting of Yin23. Seventh Intercostal Space GB 24 Sun and Moon24. Tip of the Eleventh Rib LIV 13 Door of the Shelter25. Inguinal Region LIV 11 Yin Passage26. Biceps (lateral side) LU 3 Celestial Palace27. Forearm LI 10 ree Miles28. Wrist Crease HT 5 Communication With theInterior29. Wrist Crease LU 8 Meridian Gutter30. Hand (between the umband Fore�nger)LI 4 Joining of the Valleys31. Hand (web between theBaby and Ring Finger)TH 2 Door of the Fluids32. Lower igh GB 31 City of Wind33. Back of the Knees BL 40 Perfect Equilibrium34. Ankle (inside) KD 6 Sea of Luminescence35. Ankle (outside) BL 62 Vessel of the Hour of Shen36. Foot (crease between theSecond and irdMetatarsophalangeal joint)LIV 3 Big Surgeirty-Six Vital Point Locations (Anterior).irty-Six Vital Point Locations (Posterior).Original irty-Six Vital Point Locations.e following indicates the abbreviations for the meridian channels:LU = lung, LI = large intestine (or CO = colon), ST = stomach, SP = spleen, HT = heart, SI = small intestine, BL =bladder, KD = kidney, PC = pericardium (heart constrictor), TH = three heater (triple heater), GB = gall bladder, LIV= liver, CV = conception vessel, GV = governor vessel, m = muscle, t = tendon, 1 cun = 3 cm.e English names given for the pressure points are the standard translations used by the Australian NationalAcupuncture College, as they appear in the Point Location and Point Dynamics Manual by Drs. Carole and CameronRogers,(TR)♦Lung Channel.Large Intestine (Colon) Channel.Stomach Channel.Spleen Channel.Heart Channel.Small Intestine Channel.Bladder Channel.Kidney Channel.ree Heater Channel.Pericardium (Heart Constrictor) Channel.Gall Bladder Channel.Liver Channel.Conception Vessel.Governing Vessel.e Secrets of Wudang Boxingis 1928 book was written by Jin Yiming and is similar to the Bubishi in that it includesa series of tables on vital point striking. What is signi�cant about it is that although itconcerns the so, or internal, Chinese �ghting systems, the vital points and techniquesdescribed are remarkably similar to those presented in the Bubishi, a text concerning thehard, external �ghting arts. is would indicate that although the hard and so stylesappear radically different, at their nucleus, they are identical.In the following section I will present several relevant sections of the text. I haveedited it down considerably for use in this text.What Does Striking the Vital Points Mean?Striking the vital points means closing the lines of internal bodily communication bycutting off their transportation function. e human body (i.e., head, limbs, and the �vezang and six fu organs or viscera) is connected by tendons and collaterals that areirrigated by arteries and veins. A man cannot move if his tendons and collaterals havebeen injured; and if the blood, arteries, or veins stop functioning, he will loseconsciousness. Tendons and collaterals start at the �ngertips, gather at the knees, andconverge in the head and face. Qi energy governs the activities of the tendons andcollaterals. Hence, when training one’s tendons, it is necessary to cultivate qi. Qi runsoutside one’s tendons and collaterals, and blood �ows inside the channels andcollaterals. To better understand the blood �ow and the vital points, try to imagine one’sblood functioning as �owing water, and the vital points serving as a spring. Whenunobstructed, the �ow is free and easy. However, if obstructed, stagnation will ensue.Blood �ow follows the qi and originates in the heart. It circulates throughout thetwelve main meridians during the shichen, starting from the time of the Rat (11 P.M.–1A.M.).If the blood �ow is cut off, it will have an adverse effect.How to Identify Vital PointsMaster Tang Dianqing said that Zhang Sanfeng �rst learned how to strike the vitalpoints from Daoist Feng Yiyuan. His thirty-six vital points included death, paralyzing,neurological shutdown, and respiratory points. I know that a man can be dazed bylightly striking a vital point. A heavy trauma can be fatal.Of the thirty-six vital points, twenty-two are located on the anterior (p. 130), and theother fourteen are on the posterior (p. 131). I conditioned my �ngers for years butseldom have struck vital points.e most important anterior vital points1. Dingxin (top of the head)2. Zuojiuo (le forehead)3. Youjiao (right forehead)4. Meixin (center of eyebrows)5. Zuotaiyang (le temple)6. Youtaiyang (right temple)7. Zuoerjiao (hole of le ear)8. Youerjiao (hole of right ear)9. Yanhou (larynx)10. Qisang (larynx)11. Xiongyang (chest)12. Xinkan (bottom of heart)13. Dafu (large intestine)14. Duji (Umbilicus)15. Pangguang (Urinary bladder)16. Shennang (Kidney bladder)17. Zuoru (le breast)18. Youru (right breast)19. Zuolei (le rib)20. Youlei (right rib)21. Zuoxie (le oblique)22. Youxie (right oblique)e most important posterior vital points23. Naohu (back of head)24. Youergen (under right ear)25. Zuoergen (under le ear)26. Jibei (back)27. Jinxin (center of back)28. Mingmen (life-gat)29. Zuobeilei (le shoulder blade)30. Youbeilei (right shoulder blade)31. Zuojilu (le upper back)32. Youjilu (right upper back)33. Zuohouxia (le �oating rib)34. Youhouxia (right �oating rib)35. Zuoyaoyan (le kidney)36. Youyaoyan (right kidney)However, my own experience has taught me that striking vital points in the head rendera man unstable; striking points in the throat can paralyze; striking the upper torsoimpairs the respiratory system, which results in coughing; and striking the lower part ofthe body injures the waist, which causes a tingling sensation. e thirty-six vital pointsrefer to thirty-six locations.I consulted Master He Fengming about striking the vital points. He said that he hadnot heard of vital point striking for many years, but once knew of a man named EagleClaw Wang. Wang was a courageous swordsman from the Huaibei district in Anhui.Aer learning how to strike the vital points from Zhang Sanfeng, he then developed hisgrappling skills. ere are �ve ways to attack the vital points: chopping (using the side ofthe palm), thrusting (using the �ngers), slapping (using the palm), hitting (using thehand), and seizing (using the �ngers to grab).It is said that, from head to toe in the human body, in each area of about �ve cun,there is a large vital point area, and that each area of �ve fen (one fen equalsapproximately one-tenth of an inch) has a small vital point area. If the vital points areattacked in conjunction with the blood-�ow theory, then a trauma to a small vital pointwill damage a person, and a trauma to a large vital point willkill him.e blood-�ow theory is divided into twelve equal periods, and the vital points arelocated along twelve channels. When attacking the anterior Ren (conception vessel: oneof the eight extra meridians) or posterior Du (governing vessel: another of the eightextra meridians) vital points, the effect is immediate.Time Periods for Attacking the Vital PointsSHICHEN MERIDIAN1. Rat (11 P.M.–1 A.M.) Gall Bladder2. OX (1–3 A.M.) Liver3. Tiger (3–5 A.M.) Lung4. Rabbit (5–7 A.M.) Large Intestine5. Dragon (7–9 A.M.) Stomach6. Snake (9–11 A.M.) Spleen7. Horse (11 A.M.–1 P.M.) Heart8. Ram (1–3 P.M.) Small Intestine9. Monkey (3–5 P.M.) Bladder10. Cock (5–7 P.M.) Kidney11. Dog (7–9 P.M.) Pericardium12. Boar (9–11 P.M.) ree Heateris table is identical to one that appears in Article 8 (see p. 136) of the Bubishi.(TR)♦It is said that Eagle Claw Wang had 108 hitting and seizing techniques thatcoincided with the 108 vital points of the anatomy. Conversely, by manipulating the vitalpoints, Wang could also revive victims who had their vital points injured. is methodis based upon manipulating the course of various vital points where the blood �ow hadbeen shut down. Restoring the body to its normal condition meant stimulating thecirculation by manipulating those points where the blood �ow originated. Hence,making the blood �ow again through the shut down area.One concept that remains today supports conducting experiments on a live ox aerthe �ngers have been conditioned. Although the animal’s anatomy is different from ahuman’s, they share corresponding locations with respect to principal vital points.My colleague, Zhao Haiping from the Qiyang district in Hunan Province, was theprincipal disciple of Jiang Xiuyuan, the famous wushu master. Master Jiang was ascholar who excelled in Shaolin wushu.Zhao studied directly under Jiang and becamean expert in vital point attacking. On the day that Qiyang’s wushu hall opened, Zhaohappened to be there with his army. He gave a demonstration of hitting and seizing vitalpoints that was well received by all.From the time we met, we began to visit each other. Zhao disclosed illustrations thatexplained the vital areas and told me of the thirty-six vital points. He said that if I didnot believe him I could experiment on a horse. With that, a horse was brought in andwhen Zhao struck the horse’s vital points it took effect immediately.e following diagram and explanation have been included so that the reader may more easily locate the exact attackpoints referred to in the “Time Periods for Attacking the Vital Points” table that appears in the Secrets of WudangBoxing and the shichen table that appears in Article 8 of the Bubishi (see p. 136). e following table lists the shichen,the speci�c meridian point for attacking, and a translation of the point’s Chinese name.(TR)♦SHICHEN POINT NUMBER POINT NAME1. Rat (11 P.M.–1 A.M.) GB 41 Lying Down to Weep2. Ox (1–3 A.M.) LIV 1 Large Hill3. Tiger (3–5 A.M.) LU 8 Meridian Gutter4. Rabbit (5–7 A.M.) LI 1 Merchant of Yang5. Dragon (7–9 A.M.) ST 35 Nose of Calf6. Snake (9–11 A.M.) SP 3 Supreme Whiteness7. Horse (11 A.M.–1 P.M.) HT 8 Small Fu8. Ram (1–3 P.M.) SI 5 Valley of Yang9. Monkey (3–5 P.M.) BL 66 Bursting the Valley10. Cock (5–7 P.M.) KD 10 Valley of Yin11. Dog (7–9 P.M.) PC 6 Inner Gate12. Boar (9–11 P.M.) TH 6 Branch DitchShichen Vital Points (Anterior).Shichen Vital Points (Posterior).Articles on Vital PointsArticle 8: Discussions on Seizing and Striking Veins and Tendons Using the HardFist MethodWhile discussing the values of the �ghting traditions, one must not overlook theimportance of the “hard-�st” technique. It is said that if one’s vital points are forcefullystruck with this secret technique, the results can be fatal. On the other hand, attacking amuscle or joint with a well-placed blow can paralyze a person.I have heard that by using this technique one can also directly terminate a person’sqi.When correctly used, even if only to a minor point, the result can be fatal. e onlyvariation is the interval of time in which death occurs.e time of death depends entirely upon how and when the vital points are attacked.For example, a severe trauma might kill someone instantly, whereas other, lessconcentrated attacks are said to cause dementia.is obscure method may sound fantastic, and while I have never seen it practiced, Icannot rule out its existence. In fact, until now, I have never expressed my opinion aboutthis matter.While examining this subject, I discovered, in secret “vein books,” theoriesconcerning the human body and how it is in�uenced by the positive and negative forcesof nature. Responsible for the function of our anatomy, the twelve organs also havecorresponding passages, located all over the body, through which currents of energy�ow in both ascending and descending streams. Described as meridians, there arespecial points located along each of these passages that are known as single or bilateralpoints. Each of our internal organs systematically experiences a high and a low energypoint corresponding with the time of day. Much in the same way that the principles ofacupuncture work to cure a patient, it is entirely possible to reverse the process andimpair the function of an organ by traumatizing these points and others.It is possible that this information may vary from school to school, but this is theway that I have received it. I am sorry that I am not able to provide a more conclusiveanalysis.In my experience, some of the most responsive vital points on the human body areas follows:1. e eyes2. e xiphoid process (CV 15)3. e middle of the arms (LI 10)4. On the artery at the base of the axilla under the armpits (HT 1)5. e tip of the tailbone (BL 35)6. e tip of the free end of the eleventh rib on either side of the body (LIV 13)7. e lumbar region and two sides of the eleventh thoracic vertebra (BL 20).Considering how the elements of nature affect our body, we must always monitorour lifestyle to comply with the cold of winter and heat of summer. Respecting othersbegins by respecting oneself. Be considerate but prudent.As with using herbal medicines to treat diseases that result from organ dysfunction,by taking the prescription during the corresponding active time intervals one can insuremaximum curative bene�t. Employing the same principles, one can reverse damage toan organ by manipulating certain points during their active intervals.MERIDIANS SHICHEN1. Gall Bladder Rat (11 P.M.–1 A.M.)2. Liver Ox (1–3 A.M.)3. Lung Tiger (3–5 A.M.)4. Large Intestine Rabbit (5–7 A.M.)5. Stomach Dragon (7–9 A.M.)6. Spleen Snake (9–11 A.M.)7. Heart Horse (11 A.M.–1 P.M.)8. Small Intestine Ram (1–3 P.M.)9. Bladder Monkey (3–5 P.M.)10. Kidney Cock (5–7 P.M.)11. Pericardium Dog (7–9 P.M.)12. ree Heater Boar (9–11 P.M.)Article 9: Twelve-Hour Vital Points RevealedSHICHEN POINTNUMBERPOINT NAME1. Rat (11 P.M.–1 A.M.) GB 24 Sun and Moon2. Ox (1–3 A.M.) LIV 14 Door of the Period3. Tiger (3–5 A.M.) LU 1 Central Palace4. Rabbit (5–7 A.M.) LI 10 ree Miles5. Dragon (7–9 A.M.) ST 25 Celestial Axis6. Snake (9–11 A.M.) SP 14 Abdominal Knot7. Horse (11 A.M.–1 P.M.) HT 8 Small Fu8. Ram (1–3 P.M.) CV 6 Sea of Energy9. Monkey (3–5 P.M.) CV 2 Crooked Bone10. Cock (5–7 P.M.) BL 52 Lodge of the Will11. Dog (7–9 P.M.) BL 14 Pericardium Shu12. Boar (9–11 P.M.) CV 1 Meeting of YinArticle 9 lists the shichen, and a vital point description which, according to some sources, is not always consistentwith other theories—a point corroborated by both Dr. Wong Chung Ying and Mr. Li Yiduan. Notwithstanding,Article 9, like Article 8 (see p. 135), reveals both blood vessel and nerve point attack locations.See the diagram on thefollowing page to locate the attack points, or refer to the meridian diagrams presented earlier. As with the previousarticle, I have included a chart and a diagram to better illustrate the shichen, their corresponding times, and the attackpoints along with their Chinese to English name translations,(TR)♦Twelve-Hour Vital Points.Article 17: Seven Restricted LocationsLOCATION EFFECT1. CoronalSutureLine of juncture of the frontal bone and the parietal bones.Death is caused by a severe trauma to the cerebrum anddisruptive stimulation of cranial nerves.2. e irdIntervertebralSpaceLoss of consciousness is caused by a severe trauma to thecerebrum, cranial nerves, and spinal cord, producing a loss ofsensory and motor function.3. eConcavityBetween the mastoid process and the lower jaw. Loss ofconsciousness is caused by a trauma to the cranial nerves andspinal cord, resulting in a loss of sensory and motor function.Behind bothEars4. SuprasternalNotche concavity on the ventral surface of the neck above thesternum. Death or loss of consciousness is caused by a traumathat results in blocking the windpipe.5. Tip of theEleventh(Floating) RibLoss of consciousness is caused by a severe trauma to thestomach and spleen on the le side, producing a loss of nervefunction associated with the heart and lungs. Severe trauma tothe right side affects the liver resulting in the loss of nervefunction associated with the liver and lungs.6. Testicles Loss of consciousness is caused by a severe trauma to the nervesand arteries in this delicate area, causing the testicles to riseproducing a loss of motor function and ability to breathe. Apenetrating trauma to the prostate nerve can cause death.7. Heart Severe trauma to any heart-related vital point has a disruptiveeffect upon other internal organs and the nervous system thatleads to the loss of consciousness and/or breathing.is article advises against striking these seven locations as trauma to them may be lethal. Rather than literallytranslating the crude descriptions that appear in this section, I have described the locations and detailed effects oftrauma to these seven areas using modem medical terminology. e diagram accompanying this description does notappear in the original Bubishi.(TR)♦Seven Restricted Locations (Anterior).Seven Restricted Locations (Posterior).e Chinese characters for the Seven Restricted Locations.Article 21: Delayed Death Touch Twelve-Hour DiagramsRat Shichen Vital Points.Ox Shichen Vital Points.SHICHEN EFFECTRat (11 P.M.–1 A.M.) Death in one day can be caused by a severe traumato the medial portion of the instep between thetendons of the big and second toe on the dorsalishallucis artery (LIV 2), the carotid artery (SI 17),the temporal maxillary arteries at the superiorborder of the zygomatic arch, in the depression thatcan be felt by the bone (GB 3), or at the cheekbonedirectly below the outer canthus (SI 18).Ox (1–3 A.M.) Death within fourteen days can be caused bytraumatizing the carotid artery and sublingualnerve, which is located between the sterno-mastoidmuscle and the clavicle bone (LI 17) (but only whenthe head is being tilted back by pulling the hair), theexternal calcanean artery on the outer ankle directlybelow the lateral malleolus (BL 62), the tibial arteryand deep �bular nerve (LIV 3), the coeliac axisaorta at the umbilicus (CV 8), or the anteriortemporal artery just below the hairline (GV 24).Tiger Shichen Vital Points.Rabbit Shichen Vital Points.Tiger (3–5 A.M.) Death within twenty days can be caused bytraumatizing the carotid artery and sublingualnerve between the sterno-mastoid muscle and theclavicle bone (LI 17) (but only when the head isbeing tilted back by pulling the hair), the internalmammary artery just under the nipple (ST 18), orthe external malleolar artery at the ankle (BL 60).Rabbit (5–7 A.M.) Death in one day can be caused by a severe traumato the anastomotica magna of the femoral artery inthe depression anterior to the semimembranosusand semitendinosus muscles posterior to the medialcondyle of the tibia (LIV 8), the transverse perinealartery, between the anus and the scrotum in themale (CV 1), the brachial artery (TH 11), or theanterior ethmoidal artery or cranial nerve at thefrontal fontanel (GV 22).Dragon Shichen Vital Points.Snake Shichen Vital Points.Dragon (7–9 A.M.) Death before a person can even take seven steps canbe caused by a severe trauma to the articular arteryat the inferior border of the medial condyle of thetibia (SP 9), the superior coronary artery at thephiltrum (GV 26), and the carotid artery orconcavity behind the ear in the depression betweenthe mastoid process and the ramus bone (TH 17).Snake (9–11 A.M.) Death within three years can be caused bytraumatizing the posterior tibial artery (KD 3), orexternal malleolar artery (BL 60), to the coronalsuture (GV 20), or the tip of the xiphoid process(CV 15).Horse Shichen Vital Points.Ram Shichen Vital Points.Horse (11 A.M.–1 P.M.) Inde�nite paralysis can be caused by a severetrauma to the popliteal vein exactly between thetendons of the biceps femoris and semitendinosusmuscles (BL 40), the inferior external articularartery in the depression superior to the lateralepicondyle of the femur bone (GB 33), or thecoronal suture (GV 22).Ram (1–3 P.M.) Death within one year can be caused by a severetrauma to the basilic artery (HT 3), coeliac axisartery lateral to the umbilicus (KD 16/CV 8), andthe coronal suture (GV 21).Monkey Shichen Vital Points.Cock Shichen Vital Points.Monkey (3–5 P.M.) Death within two weeks is caused by a severetrauma to the underlying femoral artery and nervelateral to the midpoint border of the symphysispubis bones (SP 12).Cock (5–7 P.M.) Death within two days can be caused by a severetrauma to the le innominate vein at the thirdintercostal space (KD 24), while depressing thedeep ulnar artery in the center of the palm betweenthe third and fourth metacarpal (PC 8).Dog Shichen Vital Points.Boar Shichen Vital Points.Dog (7–9 P.M.) Death within three days can be caused by a severetrauma to the hepatic artery lateral to the midline atthe level of CV 7 and one cun below the level of theumbilicus (ST 26), the external calcanean artery onthe outer ankle directly below the lateral malleolus(BL 62), or the plantar artery in the depression onthe anterior medial edge of the foot at the distal andinferior border of the navicular bone.Boar (9–11 P.M.) Death within one week can be caused by severesimultaneous trauma to the area above the nipplelocated on the third intercostal space (ST 16).Article 24: Bronze Man StatueAnterior:SHICHEN VITAL AREARat (11 P.M.–1 A.M.) e frontal fontanel (GV 22) is most vulnerable to ahammer �st strikeOx (1–3 A.M.) e temples (GB 3) are most vulnerable to a singleknuckle thrustTiger (3–5 A.M.) e ears are vulnerable to being slapped simultaneouslyRabbit (5–7 A.M.) e carotid artery behind the clavicle (ST 12 and ST 9),along with inside of the suprasternal notch (CV 22), arevulnerable to forceful �nger pressureDragon (7–9 A.M.) e chest area between the second intercostal space (ST15) and the third intercostal space closer to the midline(ST 16) are most vulnerable to a downward palm thrustSnake (9–11 A.M.) Just below the nipple, between the sixth and seventhintercostal space (LIV 14)Horse (11 A.M.–1 P.M.) e xiphoid process (CV 14) is vulnerable to a palmthrust, as is the lower biceps and elbow area (HT 3, TH10, SI 8, LI 10, 11, and 12, LU 5)Ram (1–3 P.M.) e umbilicus area (CV 4) and pelvic basin arevulnerable to an upward kickMonkey (3–5 P.M.) e femoral triangle (vein, artery, and nerve) andpopliteal crease (SP 9) are vulnerable to thrustingfuture, lighting the arduous path upon which others may follow.Responsible for the very �rst English translation of this remarkable textis a Canadian named Patrick McCarthy. A representative of the KyotoButokukai, Mr. McCarthy is one of the very few foreign experts of martialarts teaching karate-do here in Japan. A longtime resident of Japan and aregular visitor to Okinawa, Mr. McCarthy’s karate research and literarycontributions are known worldwide. Having �rst met him during the mid–1980s, I have come to know Mr. McCarthy as both a friendly andresponsible person dedicated to the very principles upon which orthodoxkarate-do rests.It was a pleasure to have been of some assistance to Mr. McCarthyduring his lengthy research and meticulous analysis of the Bubishi, and I canthink of no one better suited to introduce this important work to theWestern world. As such, I am happy to write this introduction for PatrickMcCarthy, and I hope that his efforts meet with great success.♦ ♦ ♦by Ohtsuka TadahikoHanshi, 9th DanGojukensha Karate-do Renmeianks to my collaborations with Yang Mingshi, Shimizu Mie Sensei, andTokashiki Iken Sensei, I was able to research and publish, in Japanese, theBubishi, a document that has been handed down from master to disciple inOkinawa for generations. Now, aer his own extensive research, PatrickMcCarthy has translated the Bubishi into English. anks to his efforts, oneof karate’s most important historical documents is now available to people inEnglish. In this edition, Mr. McCarthy introduces some very provocativehistorical information, and has also taken the time to fully translate thosearticles pertaining to herbal remedies, a feat that I was unable to accomplishmyself. I am delighted that this knowledge is being introduced as it is ofenormous value.Originally brushed in classical Chinese, using the Fujian dialect, thisdocument was compiled more than two centuries ago. Passed down frommaster to disciple, the tradition of copying it by hand has, unfortunately,resulted in grammatical inaccuracies, making its analysis all the moreburdensome. As such, the impact of this knowledge will vary dependingentirely upon how it is assimilated.I know exactly how much research went into making this translationpossible, and I deeply respect Mr. McCarthy’s dedication. I sincerely hopethat many people will read and bene�t from this publication.♦ ♦ ♦by Konishi TakehiroHanshi, 9th DanShindo Jinen-ryu Japan Karate-do RyobukaiMy father, Konishi Yasuhiro, was the only man to have ever learned fromMotobu Choki, Funakoshi Gichin, Mabuni Kenwa, and Miyagi Chojun, theOkinawan masters who �rst pioneered karate on Japan’s mainland duringthe 1920s and 1930s. He also enjoyed a close friendship with these men andwas fortunate enough to receive a number of their original writings.Lying dormant in my library, many of these original works haveremained untouched for more than a half century. However, Mr. PatrickMcCarthy, a Kyoshi of karate-do from the Dai Nippon Butokukai and aleading martial historian with impeccable credentials, has visited my homeon many occasions to translate, analyze, and publish the unknown works ofthese men.While translating the 1934 Outline of Karate-do, a handwrittenmanuscript le to my father by Miyagi Chojun, Mr. McCarthy also spentconsiderable time cross-referencing his analysis of the Fujian Bubishi withthe original Okinawan version that was given to my father more than �yyears ago by Mabuni Kenwa, who had himself copied it directly from ItosuAnko’s version.I was delighted to have been able to be of some assistance to Mr.McCarthy’s lengthy research. I am deeply impressed by his character andcommitment to those values upon which true karate-do rests. I know of noone else who has dedicated as much time and effort to studying the Bubishias Patrick McCarthy and I hope that his thorough analysis and remarkabletranslation are met with equal enthusiasm. Regarded as the bible of karate-do, Mr. McCarthy’s English translation of the Bubishi must be consideredessential reading for every serious follower of karate-do.♦ ♦ ♦by Kinjo HiroshiHanshi, 9th DanZen Nihon Karate-do Rengokaie publication of the Bubishi by the Charles E. Tuttle Company is truly amilestone in the history of modem karate-do. Culminating years ofmeticulous research, this presentation by Mr. Patrick McCarthy, one of theart’s foremost authorities, represents an immeasurable addition towardsunderstanding the magnitude of karate-do.Mr. McCarthy was the very �rst person to present an English translationof this once-secret text. Even today, among the most experienced of karateenthusiasts, the Bubishi and its priceless contents remain virtually unknown.With Mr. McCarthy’s hallmark research and publication of the Bubishi,Western enthusiasts of karate-do the world over will �nally be able toevaluate the gravity of the Oriental self-defense phenomenon. Methodicallyguiding its readers through the essential, but all too oen unknown,requirements of learning the genuine art form, this text must be consideredmandatory reading by all enthusiasts of karate-do. e cultural heritage thatthis ancient text represents also serves as a unique bridge connectingOriental thought to the Western mind.Mr. Patrick McCarthy is one of the very few budo historians who hascome to understand the true essence, history, and culture of karate-do. eground-breaking research of this remarkable man has made him atrailblazer in the annals of modem karate-do. Like the Kurofune (blackships) that �rst introduced genuine Japanese culture to the outside world, sotoo is Patrick McCarthy the “Black Ship” of karate-do. I look forward to Mr.McCarthy’s next publication, his further undertakings, and continuedsuccess.♦ ♦ ♦by Hokama TetsuhiroKyoshi, 8th DanInternational Karate-do OrganizationAs a colleague of Mr. Patrick McCarthy, I am delighted to be able to writethis letter of congratulations for his splendid translation of the veryperplexing and old document, the Bubishi.ere are many theories surrounding the origins of this mysterious butremarkable manual; however, all we can be really sure of is that the Bubishiis a document describing some unique �ghting traditions of China and itsassociated principles. Consisting of thirty-two articles, the contents of theBubishi are oen quite difficult to understand. Until now there have beenseveral people, including myself, who have conducted separate studies intovarious parts of the Bubishi but, because of its paradoxical nature, theanalysis as remained incomplete.While resolving the mysteries contained within the Bubishi, Mr.McCarthy has frequently visited both Okinawa and China. In addition tospending much time with me at the Okinawa Prefectural Karate-doHistorical Material Museum, he vigorously researched a wide variety ofplausible sources that brought us both into contact with many of the mostrespected authorities in karate-do and kobudo.Mr. McCarthy is well knownin Okinawa, and all those who know him can tell you that his penchant forkarate and kobudo is far beyond average. As a karateka, I am fascinated byMr. McCarthy’s physical prowess, scholarly pursuits, and friendly character.He is one of Japan’s most senior-ranked foreign karate and kobudo teachers,and his extensive research has afforded him an international reputation. Mr.McCarthy’s analysis of the Bubishi is by far his best work yet, and I hope thateveryone will continue to support his ongoing efforts.♦ Introduction ♦e work before you is the product of over ten years’ research and travel.e arduous journey of investigative research started in my former home inCanada and extended to the outlying islands of the Ryukyu archipelago andmainland Asia. It was a most rewarding venture that brought me inkicksCock (5–7 P.M.) e ankle and Achilles tendon area are vulnerable tobeing kicked, stomped on, or squeezedany time e philtrum (GV 26) is extremely vulnerable to a singleknuckle thrust, chop, palm heel, or squeezePosterior:Rat (11 P.M.–1 A.M.) e coronal suture (GV 20) is most vulnerable to ahammer �st strikeTiger (3–5 A.M.) e ears are most vulnerable to being slappedsimultaneouslyDog (7–9 P.M.) e seventh thoracic vertebra (GV 9) is vulnerable to anupward traumaBoar (9–11 P.M.) e (life gate) second and third lumbar vertebra (GV 4)are vulnerable to an upward traumaMonkey (3–5 P.M.) e popliteal crease (SP 9) is vulnerable to thrustingkicksCock (5–7 P.M.) e ankle and Achilles tendon areas are vulnerable tobeing kicked, stomped on, or squeezedAs mentioned earlier, the Bronze Man statue was �rst forged nearly a thousand years ago to establish a nationwidestandard for the science of acupuncture in ancient China (see p. 107). Although originally produced to illustrate thetwelve bilateral meridians and two centerline vessels used in acupuncture, the Bronze Man diagram featured in theBubishi was drawn with a completely different purpose in mind. Illustrating the vital point principles of Feng Yiyuan,this old diagram, unlike the Crystal Statue diagram (see Figure 23, p. 95), focuses upon those fundamental locationsmost vulnerable to trauma during the twelve shichen.(TR)Bronze Man (Anterior).Bronze Man (Posterior).e Chinese character for dao (do in Japanese).PART FOURFighting Techniques♦Strategy and Technique in the Bubishie Bubishi is a text primarily on Yongchun White Crane and Monk FistBoxing, two of the primary forms of Chinese gongfu that served as thefoundation upon which modern karate-do was developed. As such this textcontains a considerable amount of data on the self-defense techniques,forms, and strategies used in those arts.Gongfu Quane quan (kata in Japanese) of Chinese gongfu is the ritualized methodthrough which the secrets of self-defense have been customarily transmittedfor generations. Each quan addresses a myriad of conceivable self-defensescenarios but is more than just a long combination of techniques. Rathereach quan is a unique tradition unto itself with distinct principles, strategies,and applications. e applications of the forms were intended for use in life-and-death self-defense situations and as such can be used to restrain, hurt,maim, or even kill one’s opponent when necessary.A second but equally important aspect of the quan is its therapeutic use.e various animal-imitating paradigms and breathing patterns used wereadded to improve blood circulation and respiratory efficiency, stimulate qienergy, stretch muscles while strengthening them, strengthen bones andtendons, and massage the internal organs. Performing the quan alsodevelops coordination as one vibrates, utilizes torque, and rotates the hips.is in turn will improve one’s biomechanics and allow one to haveoptimum performance while utilizing limited energy.rough regulating the breath and synchronizing it with the expansionand contraction of muscular activity, one oxygenates the blood and learnshow to build, contain, and release qi energy. Qi can have a signi�canttherapeutic effect on the body both internally and externally.Master Wu Bin of China’s Gongfu Research Institute describes the quanas vitally important for mobilizing and guiding the internal circulation ofoxygen, balancing the production of hormones, and regulating the neuralsystem. When performing the quan correctly one should energize the bodyand not strain excessively. In rooted postures, the back must be straight,shoulders rounded, chin pushed in, pelvis tilted up, feet �rmly planted, andthe body kept pliable, so that energy channels can be fully opened and theappropriate alignments cultivated.Many people impair their internal energy pathways through smoking,substance abuse, poor diet, inactivity, and sexual promiscuity. e uniquegroup of alignments that are cultivated by orthodox quan open the body’spathways allowing energy to �ow spontaneously. e qi can then cleanse theneural system and regulate the function of the internal organs.Whooping Crane Grandmaster Jin Jingfu with the author in Fuzhou.In short, regular practice of the quan will develop a healthy body, fastre�exes, and efficient technique, helping to prepare one to respond moreeffectively in potentially dangerous situations.Qin NaBefore the stylistic methods of gongfu were ever codi�ed in China, qin na(meaning to catch or seize and hold or control) served as the very �rst formof self-defense. Although a compilation of self-defense skills that includesmany lethal techniques, qin na is an art that strives to control an adversarywithout seriously injuring or killing him. Qin na practitioners will hurtrather than be hurt, maim rather than be maimed, and kill rather than bekilled.Qin na brings together techniques of twisting bones, locking joints, andseparating tendons from bone; the seizing, manipulation, and striking ofnerve plexuses, arteries, and other anatomically vulnerable locations; chokesand strangles; organ-piercing blows; grappling, take-downs, throws,counters, escapes, and combinations thereof.Qin na applications were notdeveloped for use in the sports arena or in many cases against experiencedtrained warriors. In fact many of the qin na applications were designed foruse on attackers unaware of the methods being used on them.e hallmark of any orthodox gongfu style is the characteristics of theiranimal quan and the interpretation of its qin na principles. Based on theself-defense experiences of the style’s originator, the application of qin naprinciples vary from style to style. In gongfu, qin na represents theapplication for each technique in each quan.In toudi-jutsu these techniquescame to be called bunkai.Modem Japanese karate-do has popularized other terms to describespeci�c components of bunkai in recent times: torite (tuidi in OkinawanHogan), to seize with one’s hands; kyusho-jutsu, vital point striking; tegumi,grappling hands; kansetsu waza, joint locks and dislocations; shime waza,chokes and strangulations; and atemi waza, general striking techniques.Before commencing with the presentation of the articles related to�ghting techniques and forms, I thought it appropriate to present acapsulized history and study of the distinctive techniques of six systemspracticed in Fujian that are relevant to the Bubishi.Capsule History of Fujian Gongfu StylesHe Quan or Crane Boxing is the general name for �ve styles of crane-imitating �ghting arts. e �ve styles are: Jumping Crane, Flying Crane,Whooping Crane, Sleeping Crane, and Feeding Crane, all of which have ahistory of about three hundred years. However, these �ve styles were notcompletely stylized until toward the end of the Qing dynasty (1644–1911). Iwill also include a brief description of Monk Fist Boxing (Luohan Quan).Jumping Crane (Zonghe Quan)During the reign of Emperor Tong Zhi (1862–74) of the Qing dynasty, FangShipei, a native of Fujian’s Fuqing county, went to learn gongfu at theTianzhu Temple on Mount Chashan. Having studied the principles of�ghting for ten years, Fang concluded that the quivering movements ofbirds, �sh, and animals were a natural way of generating more energy.Hence, he employed the principles of body vibration when he developed theJumping Crane style. His principal disciples included: Lin Qinnan and the�ve brave generals of Fujian: Fang Yonghua, Chen Yihe, Xiao Kongepei,Chen Daotian, and Wang Lin.Jumping Crane gongfu is a perfect example of a style that best utilizesthe principles of qin na.Jumping Crane Boxing, like Monk Fist Boxing, alsohides its intentions in its quan, and it includes the seizing and dislocating ofopponent’s joints,grappling, strangulations, and striking vital points. It isfast and slow, hard and so, and makes use of the open palm and tips of the�ngers. Like Whooping Crane Boxing, it advocates leg maneuvers and bodymovement to avoid direct assaults, and predetermined responses are aimedat traumatizing speci�c vulnerable areas of an opponent’s body. Breathingexercises (qigong), and vigorous shaking of the hands and torso, representingthe quivering of birds, �sh, and animals, etc. are readily apparent in JumpingCrane Boxing.Whooping Crane (Minghe Quan)e history of Minghe Quan can be traced back to Yongchun He Quan orCrane Boxing. In the later part of the Qing dynasty, Lin Shixian, a master ofWhite Crane gongfu from Yongchun village, relocated to Fujian’s thrivingport city of Fuzhou, where he taught his style. Among his most noteddisciples was Pan Yuba, the man responsible for teaching Xie Zhongxiang. Itis said that Xie, in addition to mastering the rudiments of Yongchun WhiteCrane gongfu, was also pro�cient in several other kinds of boxing.Combining the central elements of Yongchun He Quan with his ownconcepts of �ghting, Xie developed a hybrid form of Crane Boxing calledMinghe Quan, or Whooping Crane gongfu, also referred to as Singing orCrying Crane gongfu.Whooping Crane Boxers derive their name from the high-pitched soundthat they emit when performing some of their quan. e style alsoemphasizes forceful palm techniques, the seventy-two Shaolin seizingtechniques, striking the thirty-six vital points, the use of qi energy, and bodymovement.Sleeping Crane (Suhe Quan)Becoming a recluse, Lin Chuanwu from Fuzhou’s Chengmen district studiedCrane Boxing at Shimen Temple in Fujian. Aer �ve years of dedicatedtraining under Monk Jue Qing, he went back to Fuzhou and established hisown school.Sleeping Crane Boxing stresses deceiving the opponent by pretending tobe half asleep. Its actions are meant to be fast and hidden, its handtechniques forceful, and footwork steady and sound. Sleeping Crane imitatesthe sharp clawing actions of the crane and uses the strength of the opponentagainst him.Feeding Crane (Shihe Quan)Ye Shaotao of Fuzhou’s Changshan district had studied Feeding Cranegongfu from Fang Suiguan, master boxer of Beiling, at the end of the Qingdynasty and the beginning of the Republic of China (1912–49). Enhancinghis overall understanding of how to attack the thirty-six vital points, Ye alsolearned from the prominent Tiger Boxer Zhou Zihe before he declaringhimself the master of the Feeding Crane style.Feeding Crane Boxers pay special attention to hooking, clawing, andstriking with the �ngertips and palms. Principally employing the steadythree-point and �ve plum blossom stances, Feeding Crane focuses uponsingle-handed attacks.Flying Crane (Feihe Quan)In the middle of the Qing dynasty, Zheng Ji learned the rudiments ofYongchun White Crane gongfu from third-generation Master Zheng Li.Later Zheng Ji became well known in and around the Fuqing and Qingzhoudistricts for his skills in gongfu.Flying Crane Boxers rove around in circles with their bodies and armsrelaxed, building power and energy before passing it to their shiveringhands, which are held out straight. Imitating the �ight of the crane, FlyingCrane Boxers also leap about, stand on one leg, and extend their arms likethe bird �apping its wings. Flying Crane Boxers use pliability to overcomestrength; when an opponent is powerful, they employ power to the contrary.Monk Fist (Luohan Quan)Because Monk Fist gongfu (sometimes referred to as Arhat Boxing) has hadsuch a profound impact upon the evolution of karate-do I have decided toalso include its capsule history. Based on the embryonic Indian exercisesintroduced by the Buddhist missionary monk Bodhidharma at the Shaolinmonastery, Luohan Quan is based upon twenty-four defensive and offensivetechniques contained in eighteen combative exercises cultivated andpracticed by Shaolin recluses. Monk Fist Boxing emphasizes physicalstrength, knuckle, and forearm development.Basic training centers around cultivating qi and strength by training inhourglass (saam chien) and horse stances. In addition to fostering a healthybody and thwarting illness, Monk �st gongfu has six quan that specialize instriking vital points with the �st, two for striking with the palms, one forusing one’s elbows, four quan for foot and leg maneuvers, and �ve grapplingquan.Over the generations nine more exercises evolved from the originaleighteen quan forming a total of twenty-seven, which were further dividedinto two parts constituting �y-four separate skills. Disciples were requiredto master the application of these �y-four skills on both sides thus totaling108.Arhat Boxers hide their intentions in their quan, but are pro�cient instriking vital points, dislocating joints, grappling and strangulations,breathing exercises, and learn other related concepts, including herbalmedicine and moral precepts. e nucleus of the system includes seventy-two seizing and grappling techniques and how to strike the thirty-six vitalpoints.e author at the Henan Shaolin Temple with Abbot Si Yanpu.e historical information above has been corroborated by Wu Bin, director of the Wushu ResearchInstitute of China, Li Yiduan and Chen Zhinan of the Fuzhou Wushu Association, Tokashiki Iken,director of the Okinawan Goju-Tomari-te Karate-do Association, Ohtsuka Tadahiko, director of theGojukensha, and Master Liu Songshan of Feeding Crane gongfu.(TR)♦Articles on Fighting TechniquesArticle 6: Four Quan of Monk Fist BoxingTechniques of the First Quan1. e way of pulling arrows2. Putting on a necklace3. Stamping your hand seal4. Carrying a hoe on your shoulder5. Carrying an iron rod on your shoulder6. Clanging cymbals when drunk7. Swirling in a stream8. Scissors takedown9. Carrying a shield10. Place a shield in your cloak11. Bundle and send12. Shaking your sleeves13. Striking the Huai (Chinese scholartree)14. Drunken man rolling like a ball15. Dragon winding up a pole16. Ferocious tiger17. Strike like an iron ball18. Strike like a mallet19. Kick with the bottom of the foot20. Escaping monkey21. Evasive jumping22. Pulling up a bamboo screen23. Jump up from the ground24. Swim like a Frog25. Playing in the water26. Putting on a mask27. Sealing the ElbowTechniques of the Second Quan1. Playing with a ball2. Strike like a mallet3. Casting a net4. Pecking with the beak5. rowing small stones6. Going through the target7. Pretend to give in8. Powerful tiger9. Crouching tiger10. A school of �sh swimming11. Sweeping tail12. Searching palm13. Stick to the summit14. See what can’t be seen15. Putting on clothes16. Young tiger17. Sticky hands18. Strike like a mallet19. Leg maneuvers20. Both crescent moons21. Strike like twin shooting stars22. Double horn hammer thrust23. Suspending small stones24. Strangle25. Knock down the bridge26. Vibrating palm27. So �st28. Sun and moon �stTechniques of the ird Quan1. Flowing �sts2. Yin-yang �st3. Escaping palm4. Playing with a ball5. Striking like a mallet6. Cross block7. Leg maneuver8. Shaggy tiger’s head9. So �st10. Le and right escaping palms11. rusting the sword, grasp the ball12. Augmented sweeping hands13. Crossing three pagoda14. Monkey pulls out a gimlet15. Stick to the summit16. Twins jumping17. Feint with the feet18. Iron chisel19. Open the castle gate20. Cat washing its face21. Double thrust22. Important double mallet23. Circling tigers24. Short pull25. Spreading your beard26. Sticky hands27. Guarding the gate28. Hanging up an ink stamp29. Searching tigerTechniques of the Fourth Quan1. Putting on a necklace2. Mrs.Jiang looking in the mirror3. Clipping your nails4. Right and le calm tiger5. Take-down using the dragon and tiger hand6. Twin crescent moons7. Knuckle thrust with clasped hands8. Escaping palm9. Striking like a mallet10. Sticky hands11. Blue dragon in �owing water12. Searching palm13. Tiger stands up to kick14. Morning heaven �st15. Hitting with a mallet like two bull’s horns16. Hanging a curtain17. ree-legged frog18. General’s hand19. ree-level ball20. Pushing palm21. Side block22. Pulling palm23. Shaking palms24. Pull out opponent’s legs25. Bat’s feet26. Break the koto (zither)27. Trap a tiger in a pit covered with bambooIf you have a teacher, you should build a training place where you can invitehim to discuss his secrets and guide the disciples. Disciples should obey anddo their best to provide for the teacher’s needs.e application of a number of these techniques can be found in Article 29 (see p. 167).(TR)♦Article 7: Nepai Quan1. Salutation2. Grab, step in, pull, and right back knuckle3. Pivot forward, check, wrist release, and hammer �st4. Step back and check, seize, elbow press, and thrust5. Trap and wrist lock6. Step back, jerk down, and kick7. Elbow smash, back knuckle, and thrust8. Hook, pull and outside hammer �st, seize, twist, pull, and lock9. Pivot, check, wrist release, hammer �st, seize, and pull down10. Pivot around, double rising block and simultaneous inside hammer �sts11. Pivot to the front, shuffle in and drop to one knee, rising block, anddownward single knuckle strike12. Stand up, uppercut and back knuckle, thrust13. Hook, trap, pull and outside hammer �st, seize, twist, and lock14. Pivot to the le 270 degrees, wrist release, grab and seize, pivot to theright, and augmented block15. Pivot to the le, inside middle block, and single knuckle thrust16. Step to the front, crane on a rock17. ree-directional windmill hands18. Shi back to the center, release, seize and chop19. Pivot around to the front, check, middle block, seize, pull and lock(repeat on other side)20. Step forward, hammer �st, and double spear hand thrust (repeat onother side)21. Pivot to the right, hook, snake �nger thrust, trap, and palm strike22. Pivot to the front, hook, crescent kick, and hammer �st23. Step in, seize, wrist release, pull, and single-knuckle uppercut24. Pivot le 270 degrees, inside middle block, and three group �sts25. Pivot to the right, middle block, and thrust26. Pivot to le, palm check, grab, slap, crescent kick, and hammer �st(repeat on other side)27. Slide to the le, simultaneous block and thrust (repeat on other side)28. Shi back, de�ect, grab, slide and thrust, seize, twist and lock, turn, andsalutationA principal quan of Xie Zhongxiang’s Minghe Quan gongfu, Nepai, in Chinese characters, means“Twenty-Eight Strikes.” It emphasizes grappling and the striking of anatomical vulnerable points.Nepai was �rst introduced to Okinawa by Go Genki when he taught it to Kyoda Juhatsu and MabuniKenwa. To-On-ryu was the only Okinawan style that preserved and passed on Nepai. Mabuni’sversion of Nepai, considerably different from the To-On-ryu version, is called Nipaipo, and ispracticed by some sects of Shito-ryu. Nepai is still practiced by several styles of Fujian White Cranegongfu. e explanation on this page represents the original Whooping Crane version as taught to meby the great-grandson of Ryuru Ko, Xie Wenliang.(TR)♦Article 13: e Eight Precepts of Quanfa1. e human mind is one with heaven and earth.2. Our blood circulation parallels the solar and lunar cycles of each day.3. Inhaling represents soness while exhaling characterizes hardness.4. Adapt to changing conditions.5. Response must result without conscious thought.6. Distancing and posture dictates the outcome of the meeting.7. See what is unseeable.8. Expect what is unexpected.is is the only written explanation about the eight precepts in the Bubishi. However, in more currentreproductions of the Bubishi, karate teachers in Japan have elaborated on these precepts.(TR)♦Article 14: e Principles of Ancient LawOnce again I would like to reemphasize the importance of these ancientprinciples. By doing so, I hope to clear up any confusion regarding the rulesof polarity and meridian �ow theory. Because this law in�uences all people,one should practice early in the morning when the qi is peaceful.If everyone learned these methods there would be less violence. esemethods are intended to foster peace and harmony, not violence. If youknow someone with these special skills you should ask them to teach you.e rewards of training are immeasurable for those who remain diligent andfollow the correct path. However, this does not apply to those of immoralcharacter.When forced to �ght, theory and technique are one in the same; victorydepends upon who is better prepared. When engaging the adversary,respond instinctively. Movement must be fast and materialize withoutthought. Never underestimate your opponent, and be careful not to wasteenergy on unnecessary movement. If you recognize or create an opening,waste no time in taking advantage of it. Should he run, give chase but beprepared, expect the unexpected, and do not get distracted. You mustevaluate everything when �ghting.Quanfa StrategiesA person may observe your �ghting skills and compare them to his own.However, remember each encounter is different so respond in accordance to�uctuating circumstances and opportunity. Utilize lateral and verticalmotion in all conceivable gates of attack and defense. Refrain from using anelaborate defense and remember that basic technique and common sense goa long way. I cannot emphasize enough the importance of taking advantageof an opening, and do not forget that the opposite also applies to you; alwaysbe aware of openings you present your opponent.If seized above the waist by an adversary, use your hands to “�utter allover him like a butter�y.” If attacked below the waist, use your hands to hookhim up “like a �apping �sh in the water.” If confronted by an adversary youmust appear as con�dent and powerful as a wolf or tiger pursuing its prey.Learn well the principles of “hard” and “so” and understand theirapplication in both the physical and metaphysical realms. Be pliable whenmet by force (also be a modest and tolerant person), but use force toovercome the opposite (be diligent in the pursuit of justice).e more you train (in quanfa), the more you will know yourself.Always use circular motion from north to south and do not forget that thereis strength in soness. Never underestimate any opponent, and be surenever to use any more force than is absolutely necessary to assure victory,lest you be defeated yourself. ese are the principles of ancient law.Article 15: Maxims of Sun Zi1. Know both yourself and your adversary and you will not know defeat.2. Knowing only yourself and not your adversary reduces your chances by50%.3. Knowing neither yourself nor your adversary means certain defeat. 4. Be serious but �exible, employing elusiveness so as not to become avictim of habit.5. To win without �ghting is the highest achievement of a warrior.Never forget this wisdom and live your life according to the principles of thewarrior.Article 16: Grappling and Escapes1. Body language and feinting are important points in �ghting. Read youradversary and make openings. 2. By taking away your adversary’s balance, you will have greateropportunities for victory. Awareness and perception are strong weapons.3. If attacked from the front, consider attacking the groin.4. When defending against a rear hair grab, sink and turn quickly into theadversary with your hands protecting your face, then charge in, takingaway his balance.5. Should someone try to stomp on your foot, be prepared to counter withyour hands.6. Against a forceful hair pull, attack the thumb joint and take him down.7. Low counters are the rule for high attacks.8. Use high counters against low attacks.9. Strategy is important in handling a skillful kicker. Do not limit yourselfto only sweeping out his balance. Try to anticipate his intention,intercept the kick and scoop up the leg.10. Be quick to take advantage of an adversary who becomes emotional,overexcited, or confused by always evaluating his mental condition.11. When attacked from the rear, use your sense of touch and his bodylanguage to try to anticipate his intentions. Do your best to maneuverbehind your opponent.12. If you want to attack the east, �rst move west. Never reveal your trueintentions. If you decide to move in a straight line, know what is behindyou.13. If an adversary bites you, attack his throat right away.14. When being strangled, counter by slapping his ears or striking deeplyinto his ribs.15. When dodging a stomping kick, sidestep and counter with the sametechnique.16. Never execute a technique when off balance, as a skillful �ghter will mostcertainly take advantage of the situation.17. A superior strategist uses multilevel attacks to his advantage, rather thansingle kicks or punches.18. If someone seizes your clothing, strike him with your knee.19. Inhaling represents soness and exhaling represents hardness. Always beaware of this balance and use it to your advantage.20. Maintain your balance while and aer throwing the adversary as it iscritically important to follow up with the �nishing blow.21. Special attention must be taken �ghting an opponent using the DrunkenFist method because of its unpredictability. Employing very deceptive legmaneuvers, this unorthodox style embraces limitless techniques.22. While an opponent’s low posture may reduce mobility and hamper hiskicking skills, be careful as it enhances hand power. Try to get inside anopponent’s high posture.23. ere is a degree of danger to oneself, and in particular to the genitals,when kicking high. Be careful not to lean too far forward or too farbackward and protect your genitals at all times.24. If you trap your adversary’s foot with your own foot, strike with yourhands right away. en run your hands from top to bottom pulling hislegs out from under him.25. If you are taken down, make every attempt to attack the adversary’sgenitals.26. Should someone attack you from behind with a bear hug, smash his facewith the back of your head before counterattacking.27. A sure way to stop other people from killing themselves in a �ght is byattacking the neck artery.28. If an adversary charges into you and grabs your lower body, use bothhands to slap the ears or attack the top of his head.29. If you want to take down an adversary, keep moving, and beforeinitiating the throw, feint to his shadow.Article 20: Six Ji Hands of the Shaolin StyleInjuries sustained from these special hand techniques must be treatedimmediately or else the consequences could be fatal.1. e Iron Bone Hand technique can only be developed through relentlessphysical training. Aer thrusting the bare hand into a container �lledwith hot sand on a daily basis for many weeks, the �ngers graduallybecome conditioned enough to initiate the secondary stage of training.Aer thrusting the bare hand into a container �lled with gravel on adaily basis for many weeks, the �ngers will become even moreconditioned so that the �nal stage of conditioning can be initiated. e�nal stage of conditioning requires one to thrust the bare hand into acontainer of even larger stones. is special kind of conditioning willlead to hand deformity and the loss of one’s �ngernails. Alternativetraining methods oen include thrusting the bare hand into bundles ofwrapped bamboo in an effort to condition the �ngers for lethal stabbingand poking. is technique is very effective for striking between theeyes. e Bone Hand technique will most certainly cause internalbleeding, especially if one is struck before mealtime. If one is struck withthe Bone Hand aer mealtime, the results could be fatal. 2. e Claw Hand is an effective technique and is especially effective fordislocating the jaw. Used in a circular and hooking fashion, is amultipurpose technique. Medical treatment must be quickly rendered ifstruck with the Claw Hand. If not, internal hemorrhaging will befollowed by three days of vomiting blood, and death within one month.3. e Iron Sand Palm is developed in much the same way as the Iron BoneHand is. Using a wok �lled with hot sand, training involves a slapping-type practice until the desired effect is accomplished. is technique issometimes called the “Vibrating Palm.” e Iron Sand Palm is aneffective weapon used against many vital areas. When used against theback of the skull, it is especially lethal and could kill someone instantly.4. e Blood Pool Hand is used to twist and pull at the eyes, throat, head,hair, and genitals. Victims of this technique must be treated with aginger and water solution. Aer applying cold water to the injured area,the victim must refrain from lying face down.5. e Sword Hand technique is used to attack bones, tendons, and joints.It is an effective way to traumatize and subjugate an adversary. Whenstruck by the Sword Hand a victim can experience a wide range of effectsincluding temporary loss of speech, unconsciousness, and seizures. 6. e One Blade of Grass Hand technique is sometimes called the “half-year killing technique,” but is more popularly referred to as the “deathtouch.” It is generally used to attack the spine and the vital points.Medical attention must be rendered immediately to anyone struck bythis special technique.Six Ji Hands.Article 27: Zheng’s Twenty-Four Iron Hand Applications and WhiteMonkey Styleere is no explanation to accompany this illustration. However, it does say “Aunt and Uncle Zheng.” Iassume that they are in some way related to Zheng Lishu (see Article 1, p. 62). In the Chinese rankingsystem, terms like big brother and uncle are used to denote seniority,(TR)♦Article 28: Eighteen Scholars White Crane Fist and Black Tiger StyleFiy-Four Step QuanLike Article 27 (see p. 165), there is no detailed explanation to accompany this illustration. I believethat they are the names of two signi�cant quan. However, they are also labeled “She Ren,” whichmeans that the two people are low-level public officials, and could mean that they were eitheremployed by the Emperor, or an aristocrat’s family. People of wealth and/or position oen engaged theservices of those who were skilled in medicine and also experts in the �ghting arts to be bodyguards,personal self-defense teachers, and in-house doctors.(TR)♦Article 29: e Forty-Eight Self-Defense Diagramse forty-eight self-defense illustrations, unlike other parts of this text, do not describe striking nerveplexus or blood canals, instead focusing on simple practical applications. ese forty-eight self-defense illustrations can be divided into seven categories: defenses against �xed techniques, defensesagainst straight punches, defenses against various kinds of hand attacks, defenses against kickingtechniques, how to react when grabbed, handling special circumstances, and defending againstcombinations.Aer comparative analysis, one is easily able to recognize the remarkable similarity between theseold illustrations and the many kata of traditional Okinawan karate-do. When comparing these forty-eight self-defense illustrations with other old Chinese and Japanese combative documents, Idiscovered a remarkable likeness with those of the Monk Fist style. I believe that this is an importantdiscovery that bringsus that much closer to locating one of the original Chinese sources from whichkarate-do came. Some of the names describing the applications in this segment correspond directlywith the techniques in Article 6 (see p. 157), on the four Monk Fist quan. Matsuda Takatomo Sensei,gongfu expert and author of Rakan Ken (Monk Fist Boxing) described the unidenti�ed “hand and footpostures” of Article 32 as a typical “old-style quan” from his style.In the following section I will �rst give the literal translation of the Chinese names for thetechniques depicted in the illustrations, then I will describe the actual techniques.(TR)♦1. To defend against someone who has you in a bear hug (le), escape bydropping down in your stance (right).2. If an attacker attempts to lunge out to strike you (le), jam the attackcutting off the assault in its midst (right).3. If an attacker is vigorously trying to grab you (right), quickly drop to theground and scissor his leg (le).4. Against a smaller attacker who grabs you (le), counter by grabbing theback of the head (or hair) with one hand while liing the chin with the otherand twisting the head (right).5. It is oen a good strategy to seize an attacker’s leg (right) if he follows ahand technique with a high kick that compromises his balance (le).6. If an attacker telegraphs his intentions by using long swinging motions(right), make use of your distancing with evasive body movements whileblocking with your hands to position yourself for an effective counter (le).7. When attacked by a downward overhead strike (le), step in and counterwith a simultaneous block and counterpunch (right) to the midsection.8. In the midst of a grappling encounter where a person is trying to strikeyour head (right), block the attack (le), seize the arm, and apply a joint lockat the elbow to defeat him.9. If an attacker tries to grab you with both hands (right), drop to theground, capture his leg (le) and take him down.10. If an attacker tries to take you down by grabbing your leg (le), counterby striking the temples (right) or slapping the ears.11. In the heat of grappling, you can win by scooping up the opponent’s legs(right) and �ipping him over.12. If an attacker is all over you with a vigorous combination of punches(le), you can defeat him by going low and scooping up either leg andattacking the inside of the thigh, taking him down (right).13. If someone fakes a punch with one hand to hit you with the other(especially an uppercut) (le), you should check the feint, move in, and trapthe second while seizing his larynx (right).14. If an attacker reaches out to grab, push, or punch you (le), redirect hisenergy and apply a joint lock (right).15. If an attacker grabs you by the hair (le), seize both his larynx andtesticles (right).16. Oen it is essential to deceive an attacker to make an opening. Use theDrunken Fist method to feign intoxication, weakness, or cowardice (le)and when he lets down his guard, immediately counterattack.17. In a grappling encounter when an attacker chambers his hand to strikeyou (le), reach out and seize his larynx and hair (right) to manipulate thehead and defeat him.18. Regardless of an attacker’s size or strength, you can take him down byseizing the leg with one hand and pushing the inside of the knee or hip jointwith the other (right).19. In a grappling encounter in which you have little room to move, youmust attack the weak areas like the eyes, ears, nose, and larynx (right).20. By twisting an attacker’s wrists (le), his balance is weakened, whichpermits you to follow up by sweeping his legs out from under him.21. Another way to defeat an attacker is by seizing one leg (right) andkicking the other out from under him.22. By capturing an attacker’s leg, either when he is moving or attempting ahigh kick, you can li it up beyond its limit causing him to fall on his head.23. e art of deception is a powerful tool. If you can make an attacker thinkthat you have mistakenly le a target undefended, it will be easy toanticipate his attack and counter it.24. If an attacker reaches out to grab you (top), you can surprise him bydropping to the ground and throwing him over your body (bottom).25. If a person pushes, shoves, or tries to poke you in the eyes (le), you canoverpower him by shiing just outside the attack and simultaneouslystriking behind the ear and the lower ribs (right).26. Against someone who throws a one-sided punch-kick combination(right), utilize the evasive principles of Monk Fist Boxing by checking thepunch and sliding outside the attack to defeat the attacker (le).27. Against a rear bear hug (right), take one step forward raising an arm todestroy the attacker’s balance while seizing his testicles with the other hand(le).28. If an attacker tries to strike down on your head (right), counter with an“X-block,” twist his arm (le), and throw him.29. You can defeat an attacker by scooping up one leg (le) and �ipping himover on his back.30. By checking a punch or pulling a push and striking a vital point (right), itis easy to defeat an inexperienced attacker (le).31. If an attacker reaches out to punch or grab you (right), step to his outside(le), grab his lead arm, and apply an arm-bar, foot-sweep combination todefeat him.32. If a person throws a short punch at you (right), trap the attack and gougehis eyes (le).33. When a person tries to trip you (le), check his attack, seize his hair,poke his eyes, grab his groin (right), then pull his hair down to throw him tothe ground.34. If a person tries to smash his hand into your torso (right), move in anduse your arms (palms twisted out) to reduce the impact of his attack, andthen counter with the phoenix �st (le).35. If a person abruptly seizes you (right), be pliable, go with the �ow, andstrike his eyes (le).36. An overcon�dent attacker (right) can be defeated by checking an attackand dropping down to seize the testicles (le).37. When attacked with a �erce straight punch (le), move outside andcheck the attack before countering (right).38. If a person grabs you in an effort to throw you (right), shi back a little tooffset his balance, chop down on his arms to loosen the grip, and then bycoming outside and then up and under his arms, lock his elbow joints (le).39. By grabbing an attacker’s wrist and pulling him off balance, you canstrike his armpit or throat with your elbow (le) before locking his arm tothrow him down.40. You can defeat a person who tries to grab you (right) by sinking downand striking a single vital point (le).41. If an attacker gets inside your engagement distance and tries to attackyour ribs with both hands (right), be sure to distance yourself preciselybefore attempting to counter (le).42. Lateral body movement (le) will present you with the precise spaceneeded to defeat an attacker (right) if you can accurately determine hisdistance.43. If an attacker remains locked in his posture too long (right), he will beunable to prevent a powerful hand attack (le).44. If a person’s offense is hampered because of a coordination problem(le), you can avoid his attack by shiing your body to the side (right) anddefeat him.45. At close range if a person tries to punch your body (especially with anuppercut) (right), trap the attack and thrust your �ngers into his throat todefeat him (le).46. Be quick to seize an opportunity (le) if your attacker loses his balanceaer missing his intended target (right).47. In the case of a person who hesitates during his attack (right), quicklyclose the distance and counter with the vertical downward palm strike todefeat him (le).48. If a person is trying to inch his way inside your engagement distance andpresents a large target (le), feint an attackwith one hand horizontally, andwhen he reacts, come down on top of his head with the other hand (right).is calligraphy by Grandmaster Hokama Tetsuhiro means“auspicious crane” and was brushed as a congratulatorykeepsake for this publication.Article 32: Shaolin Hand and Foot, Muscle and Bone-training Posturesere is no descriptive text accompanying the illustrations that follow. e illustrations represent theindividual combative postures of an original gongfu quan. e name of each movement and its self-defense application has been lost in the sands of time. erefore, the exact details surrounding theorigins and purposes of this particular quan are not available. However, by analyzing each of theillustrations, one can observe crane stances, crescent kicks, one-�ngered thrusts, open-handedtechniques, etc. all of which are used in Monk Fist and Crane Boxing.(TR)♦e Chinese characters for toudi-jutsu (or karate-jutsu), the�rst character of which refers to the Tang dynasty, andkarate-do, “the way of the empty hand.”♦ Conclusion ♦e Bubishi is a work of great breadth in terms of its subject matter andgreat depth academically and philosophically. As we have seen, its impact onkarate-do has been signi�cant both in terms of philosophy and technique.When Miyagi Chojun said that the Bubishi was “the Bible of karate-do,” hischoice of words was particularly appropriate. Just as Christians use the Bibleas a textual guide for their lives, the Bubishi is a text to assist karateka as theytackle the challenges of life and begin on the path to perfection in itsphysical, psychological, and spiritual forms. e Bubishi is a key that opensthe door to a new dimension of karate training and to understanding theuniverse and one’s place in it.ose familiar with the power of combining rigorous physical disciplinewith philosophical study can readily testify to the self-conquests madepossible through karate-do. However, before the light inside each of us canever be turned on we must balance physical with the non-physical bymastering the ritual of silence and breathing, meditation.e methodical and protracted introspection made possible bymeditation is of vital importance to the growth and maturity of each andevery individual who studies karate-do, regardless of how ignorant orskeptical they may at �rst be. It is ritual performance that draws ourattention inward to where a lifelong journey of harmony is pursued.Performing orthodox kata is a form of ritual meditation that develops powerand strength and, as contradictory as it sounds, it is through this processthat one learns humility and gentleness. In so doing, karate-do becomes afascinating vehicle of inner exploration through which untold personalrewards are made possible.However, it takes a long time to understand that there is somethingbeyond the immediate results of physical training. Insight takes place slowlyand is the product of personal sacri�ce and diligent effort. To be the best onecan be, whether in �ghting, sports, business, or school requires resolve andinner strength. A mind tempered in the tradition of true karate-do willremain impervious to worldly delusion and illuminate the darkness ofsel�shness and ignorance. With greater control over our minds, we havegreater control over our bodies, lives, and the exterior world of which we area part. It is by putting this power to work every day that our lives areenriched and ful�lled in ways we never thought possible.rough adhering to the precepts of karate-do, one also comes face toface with one’s weaknesses. It is through this process that weaknesses areturned into strengths, and strengths into even greater strengths. eindomitable fortitude created by karate training insulates us against theforces of immoral temptation and irresponsible action while providing theresilience to withstand the personal failures that test each of us along life’sunrelenting path.Life presents us with many issues we must all address sooner or later, afew of which include: aging, the way we think, our urges and sexuality, thenecessity to know ourselves, the need to �nd a reason for existence, andcoming to terms with our mortality. As such there will always be a need fortraditions that have the answers to these questions. Karate-do is one suchtradition. It teaches us to understand that everything in the circle of life isseasonal, changing, dying, and being reborn. A microcosm of the dao,karate-do teaches us to understand these changes, accept them, and live inharmony with them. In so doing we need no longer fear the mysterious orinevitable as we embrace the circle of life.e beginning of wisdom starts with a desire for discipline. roughstudying the past we are brought closer to understanding the present. Myanalysis of the Bubishi has had a profound affect upon not only my art, butupon my life in general. I hope that the glimpse of the past provided by theBubishi and its profound teachings will have as positive an in�uence on youas they have on me, and that it has brought you closer to that which youhave yet to discover.♦ Bibliography ♦IN ENGLISH:Beijing Medical College. Dictionary of Traditional Chinese Medicine. HongKong: e Commercial Press, 1987.Ellis, Andrew, Nigel Wiseman, and Ken Boss. Grasping the Wind. Brookline:Paradigm Books, 1989.Flaws, Bob. Hit Medicine. Boulder: Blue Poppy Press, 1983.Funakoshi Gichin. Karate-do Kyohan. Translated by Tsutomu Oshima.Tokyo: Kodansha International, 1973.Fuzhou Wushu Association. Fuzhou Wushu. Fuzhou: 1993.Haines, Bruce. Karate’s History & Traditions (Revised Edition). Tokyo:Charles E. Tuttle Publishing Company, 1995.Haring, Douglas. Okinawan Customs: Yesterday and Today. Tokyo: CharlesE. Tuttle Publishing Company, 1969.Hsieh, H.Y. Advanced Dim Mak. China: Meadea Enterprises, 1991.___. Dim Mak (Dim Hsueh) the Poison Hand Of Death. China: MeadeaEnterprises, 1993.Jin, Yiming. Secrets of Wudang Boxing. Translated by Patrick and YurikoMcCarthy. Yokohama: International Ryukyu Karate Research Society,1994.Kerr, George H. Okinawa: History of an Island People. Tokyo: Charles E.Tuttle Publishing Company, 1958.Keys, John D. Chinese Herbs. Tokyo: Charles E. Tuttle Publishing Company,1976.Manaka, Yoshio, and Ian A. Urguhart. e Layman’s Guide to Acupuncture.Tokyo: Weatherhill, 1972.McCarthy, Patrick. Classical Kata of Okinawan Karate. Burbank: OharaPublications, 1987.Miyagi, Chojun. Outline of Karate-do. Translated by Patrick McCarthy.Fujisawa: International Ryukyu Karate Research Society, 1993.Montaigue, Erle. Dim-Mak. Boulder: Paladin Press, 1993.Motobu, Choki. Okinawan Kempo Karate-jutsu. Translated by Seiyu Oyata.Olathe: Ryukyu Imports Inc., 1977.Nagamine, Shoshin. e Essence of Okinawan Karate-do. Translated byShinzato Katsuhiko. Tokyo: Charles E. Tuttle Publishing Company, 1976.Rogers, Carole and Cameron Rogers. Point Location and Point DynamicsManual. Sydney: Acupuncture Colleges (Australia), 1979.Smith, Robert W. Chinese Boxing: Masters and Methods. Tokyo: KodanshaInternational, 1974.Van Wolferen, Karel. Enigma of Japanese Power. London: MacMillan, 1989.Wu, Bin. Essentials of Chinese Wushu. Beijing: Foreign Language Press,1992.Yang, Jwing-Ming. Analysis of Shaolin Chin Na. Jamaica Plain: YMAAPublication Center, 1991.IN JAPANESE:Funakoshi, Gichin. Karate-do Kyohan. Tokyo: Kobundo, May 1935.___. Ryukyu Kempo Toudi. Tokyo: Bukyosha, 1922.Hokama, Tetsuhiro. Karate-do no Ayumi. Naha: IKO, 1984.Imamura, Yoshi. Nihon Budo Zenshu, Vol. 5. Tokyo: Jinbutsu Oraisha, 1967.Itoman, Seishin. Toudi-jutsu no Kenkyu. Tokyo: Shinkokaku, July 1934.Kinjo, Hiroshi. Shashin de Oboeru Karate no Naraikata. Tokyo: Yuki Shobu,1967.Liu, Yinshan. Hakutsuru Mon: Shokutsuru Ken. Tokyo: Narumido, 1983.Mabuni, Kenwa. Kobo Jizai Karate Kempo Seipai no Kenkyu. Tokyo:Nakasone Genwa Kobukan, 1934.Matsuda, Takatomo. Rakan Ken. Tokyo: Tsuchiya Shoten, 1990.Miki, Nisaburo and Takada Mizuho. Kempo Gaisetsu. Tokyo: Tokyo TeikokuDaigaku Kempobu, January 1930.Miyagi, Tokumasa. Karate no Rekishi. Naha: Hirugisha, 1987.Nagamine, Shoshin. Okinawa no Karate Sumo Meijin Den. Tokyo:Shinjinbutsu Oraisha, 1986.Nakasone, Genwa. Karate-do Taikan. Tokyo: Tosho Kabushiki Kaisha, 1938.Ohstuka, Tadahiko. Chugoku Kempo Dai Koza. Tokyo: Chugoku KempoShinko Kai, 1978.___. Goju Kensha Karate-do Kyo Hon. Tokyo: Goju Kensha Karate-doRenmei, 1977.___. Jintai Kyushozu. Tokyo: Chugoku Kempo Shinko Kai, 1975.___. Okinawa Den Bubishi. Tokyo: Baseball magazine, 1986.Sakagami, Ryusho. Karate-do Taikan. Tokyo: Nichibo Shuppansha, 1978.Uechi, Kanei and Takamiyagi Shigeru. Okinawa Karate-do Sono Rekishi toGihon. Ginowan: Uechi-ryu Karate-do Kyokai, 1977.Yamaguchi, Gogen. Goju no Ibuki. Tokyo: Eiko Shuppansha, 1966.IN CHINESE:Cheng, Chi Fuwang. Fujian Shaolin Gou Quan. Taiwan: Hua Lian, 1988.Hou, Ji Hwaun, Sun Zong Shun, and Yen Bao Sheng. He Quan Fujian NanQuan. Fuzhou: Fujian Renrenda Banshe, 1982.Huang, Ti. Nei Ching. Translated by Wu Hong Cho. China: Ba Shu, 1987.Hwaung, Tsun Ming. Shaolin Luohan Quan. Taiwan: Hua Lian, 1987.Qi, Jiguang. Ji Xiao Xin Shu. Reproduced by Chang Hi and Rour Yei Shio.Taiwan: Hua Lian, 1986.Li, Yi Chung. Nan Quan Pai. Taiwan: Hua Lian, 1987.Li, Yingang. Tan Tui Fa Ru Men. Taiwan: Hua Lian, 1972.Wei, Qiqi, Hu Jinhuan, and Sun Chongxiong. Hu Xing Quan Fujian NanQuan Cong Shu. Fuzhou: Fujian Renrenda Banshe, 1985.Yang, Chin Chi. He Quan. Taiwan: Hua Lian, 1987.Yeer, Chinghi, and Shu Jingdong. Wu Zu Quan. Taiwan: Hua Lian, 1976.Zhou, Huanzong. Nan Pai Shaolin Quan. Taiwan: Hua Lian, 1986.Wu Bei Zhi. Fuzhou: 1834.MAGAZINES:Lee, Toon. “Dian-Xue: Hitting the Vital Points.” Secrets of Gongfu Magazine,no. 15 (1977).Wong, Chun-Ying. “e Relationship Between Acupuncture and Gongfu.”Secrets of Gongfu Magazine, nos. 6 and 7 (1986).___.“e Science of the Chinese Martial Arts.” Secrets of Gongfu Magazine,nos. 2, 3, and 4 (1977).List of Chinese and Japanese Termsaji 按司Anhui 安徽anji 安司Aragaki Seishō 新垣世璋Arhat Boxing 羅漢拳Ason ア�ソ�ンatemi waza 当⾝技Beiling 北嶺Ben Cao Gang Mu 本草綱⽬Black Tiger Fiy-Four Step 黑⻁五�⼗四歩Blood Pool Hand 撒攪⼿bō-jutsu 棒術Bronze Man 銅⼈Bubishi 武備志budō 武道Bunbu Ryōdō ⽂武両道bunkai 分解bushi 武⼠bushidō 武⼠道Chen Yuanbin 陳元斌Chengmen 城⾨chikusaji pechin 筑佐事親雲上chikudun pechin 筑登之親雲上Chūkyō 中框Chūzan 中⼭Claw Hand ⽖⼿Confucius 孔⼦Crane Boxing 鶴拳Crystal Man 琉璃⼈Dai Nippon Butokukai ⼤⽇本武德会daimyō ⼤名dan-kyū 段級Dao De Jing 道德經dao 道di ⼿dian xue 點⽳dim mak 點脉dō 道Dog Boxing ⽝拳Doonquan ⼗三歩連Dragon Boxing ⿓拳Eagle Claw Wang 鷹⽖王Edo 江⼾Eighteen Scholar Fists ⼗⼋学⼠拳eku (kai) 櫂FangHuishi ⽅慧⽯Fang Shipei ⽅世培Fang Zhonggong ⽅種公Fang Suiguan ⽅⽔官Fang Qiniang ⽅七娘Feeding Crane ⾷鶴拳Feng Yiyuan 馮⼀元Five Fragrance Herbal Powder 五⾹散Fu Xi 伏羲Fujian 福建Funakoshi Gichin 富名腰義珍�（船越義珍）Fuqing 福清Fuzhou 福州Gao Wu ⾼武General Outline and Division of Herbal Medicine 本草綱⽬Gōjū-ryū 剛柔流Gokenki 呉賢貴gongfu 功夫Guangdong (province) 廣東Hanashiro Chomo 花城⻑茂Hanshi 範⼠Happoren ⼋歩連He Fengming 何鳳鳴He Quan 鶴拳Hebei (province) 河北Heian (period) 平安Henan (province) 河南Higashimura 東村Higashionna Kanryō 東恩納寛量Higashionna Kanryū 東恩納寛裕Higashionna Kanyō 東恩納寛⽤Hogen Monogatari 保元物語Hong Wu 洪武Hua Tuo 華陀Huang Baijia ⿈⽩家Huang Di ⿈帝Huang Li Tang ⿈理湯Huang Zongxi ⿈宗羲Hunan (province) 湖南Iron Bone Hand 鉄⾻⼿Iron Sand Palm 鉄沙⼿Isshin-ryū ⼀⼼流Itosu Anko ⽷州安恒Iwah イ�ワ�ーJi Ming San 鶏鳴散Jia Jing 嘉靖Jiang Xiuyuan 蔣修元Jigen-ryū ⽰現流JinYiming ⾦⼀明jō 杖Jue Qing 覺清Jumping Crane 蹤鶴拳Jun Chen Fang 君⾂⽅Jūanporen ⼗三歩連Jūsen 柔箭kai 櫂kama 鎌Kanō jigorō 嘉納治五郎kansetsu waza 関節技karate (Chinese hand) 唐⼿karate (Empty hand) 空⼿karate-dō 空⼿道karate-jutsu 空⼿術keimochi 系持keisatsu 警察Kempō Karate-jutsu Hiden 拳法空⼿�術秘伝kempō 拳法ken-jutsu 剣術kentōshi 遺唐使ki 氣Kinjō Hiroshi ⾦城裕Kyoda Jūhatsu 許⽥重発kobu-jutsu 古武術kobudō 古武道Kojō Kahō 湖城嘉宝Kojō Taitei 湖城⼤kokutai 国体Konishi Yasuhiro ⼩⻄康裕Kume 久⽶kumiai-jutsu 組合術Kuninda 久⽶村Kusankun 公相君Kyōshi 教⼠Kyōho-jutsu 急所術Lao Zi ⽼⼦Li Shizhen 李時珍Li Yiduan 李⼀端Light Body Way Vitality Elixir 輕⾝法Lin Chuanwu 林傳務LiuSongshan 劉嵩⼭Luohan Quan 羅漢拳MabuniKenwa 摩⽂仁賢和magiri 間切りMaki-minato 牧港Mao Yuanyi 茅元儀Master and Servant Treatment 君⾂⽅Matsumura Sokon 松村宗棍Medicine Worth Ten ousand Gold Pieces 萬⾦丹Meiji (era) 明治menkyo 免許Minamoto Tametomo 源為朝Ming dynasty 明朝Minghe Quan 鳴鶴拳Miyagi Chōjun 宮城⻑順Monbusho ⽂部省Monk Fist Boxing 羅漢拳Motobu Chōki 本部朝基Mount Chashan 茶⼭Naha 那覇Nakaima Norisato 仲井間憲⾥Nepai ⼆⼗⼋Nijūhiho ⼆⼗四歩Nipaipo ⼆⼗⼋歩Niseishi ⼆⼗四Nishimura ⻄村niya 仁屋Okinawa Kempō Karate-jutsu Kumite 沖縄拳法空⼿術組⼿okumiza ⼤与座One Blade of Grass Hand ⼀路草技⼿Ōshima Hikki ⼤島筆記Ōshima Incident ⼤島筆記Ōtsuka Hironori ⼤塚博紀Ōzato ⼤⾥Paipuren ⼋歩連Pan Yuba 潘嶋⼋pechin 親雲上Peichurrin 壱⽩零⼋⼿Qi jiguang 戚繼光qi 氣qigong 氣功Qijing 七景�（錦）qin na 擒拿Qing dynasty 清朝Qing Shen Fa 輕⾝法Qiyang 祁陽Qixiao Xinshu 起効新書quan 拳quanfa 拳法Quan Kui 全魁Ren Zong 仁宗Riyu 利勇rokushaku bō 六尺棒Rooster Crowing Powder 鶏鳴散Roujin 柔箭Ruei-ryū 劉衛流ryūakusei 留学⽣Ryūyū 琉球Ryūyū kempō toudi-jutsu 琉球拳法�唐⼿術Ryūyū kempō karate-jutsu 琉球拳法�唐⼿術Ryuru Ko 如如哥Saam Chien 三戦Sakugawa Kanga 佐久川寛賀Sanchin 三戦Sanseim 三⼗六⼿Sanshikan 三司官sapposhi 冊封使Satsuma 薩摩Satto 察度satunushi ⾥主�（⾥之⼦）Secrets of Kempō Karate-jutsu 拳法空�⼿術秘伝Secrets of Wudang Boxing 武當拳術�秘訣seipai ⼗⼋⼿seiru ⼗六⼿Seisan ⼗三⼿Sekigahara 関�ケ�原senpai 先輩Sensei 先⽣Sha Lian Liu 沙蓮流shakuhachi 尺⼋Shaolin Bronze Man Book 少林銅⼈簿Shaolin Temple 少林寺Shen Nong 神農shichen 時⾠Shichikei 七景�（錦）Shifu 師⽗Shihan 師範Shihe Qunn ⾷鶴拳Shimabukuro Tatsuo 島袋⿓夫Shimazu Yoshihisa 島津義久shime waza 閉技Shimen Temple ⽯⾨寺Shiohira 潮平Shitō-ryū ⽷東流shizoku ⼠族Shō Nei 尚寧Shō Shin 尚真Shōei-ryū 昭霊流Showa(era) 昭和shugyō 修⾏Shunten 舜天Shuri ⾸⾥Six Ji Hands 六機⼿Sleeping Crane 宿鶴拳Sōke 宗家Song dynasty 宋朝Suhe Quan 宿鶴拳Sui dynasty 隋朝Sun Zi 孫⼦Suparinpei 壱⽩零⼋⼿taijiquan 太極拳Taiki 泰期Taishō (era) ⼤正Tales of Hogen War 保元物語Tang Daji 唐⼤基Tang Dianqing 唐殿卿Tang dynasty 唐朝te ⼿tegumi ⼿組Teijunsoku Uekata 程順則親⽅“Teng Shan” Wang Foudeng 藤⼭王�⽸登Teruya Kanga 照屋寛賀irty-Six Families 三⼗六姓Tianzhu Temple 天⽵寺Tiger Boxing ⻁拳Tobe Ryōen ⼾部良熙Tōgō Bizen no Kami Shigekata 東郷�肥前守重⽅Tomoyose Ryuru 友寄隆優Tong Zhi 同治Tori Hori ⿃堀Tosa ⼟佐toudi (karate) 唐⼿toudi-jutsu 唐⼿術Tsuken Koura 津堅幸良Twenty-Four Iron Hands ⼆⼗四鉄�沙⼿uchideshi 內弟⼦Uchinanchu 沖縄⼈Uechi Kanbun 上地完⽂Uechi-ryū 上地流Unten 運天Urazoe 浦添wa 和Wai Xinxian 准振⼭Wan Jin Dan 萬⾦丹Wang Foudeng 王⽸登Wang Wei 王惟Wang Zhengnan 王征南White Monkey Style ⽩猿⼿Whooping Crane 鳴鶴拳Wu Bin 呉彬Wudang Quanshu Mijue 武當拳術�秘訣Wu Xiang San 五⾹散wu ye mei 五葉梅wushu 武術Xiang Guo Temple 相國寺Xie Wenliang 謝⽂亮Xie Zhongxiang 謝崇祥Xu Wenbo 徐⽂伯Yabu Kentsū 屋部憲通Yagajijima Island 屋我地島Yamaguchi Gōgen ⼭⼝剛⽞Yang Zai 陽載Ye Shaotao 葉紹陶Yellow Texture Medicine ⿈理湯Yongchun 詠春Yoshimura Udun Chōmei 義村御殿�朝明Zeng Cishu 曽賜叔Zhang Sanfeng 張三丰Zhang Zhongjing 張仲景Zhao Haiping 趙海屏Zhao Ling Liu 昭霊流Zhao Xin 趙新Zheng Ji 鄭紀Zheng Li 鄭礼Zheng Lishu 鄭礼叔Zhong yao 中薬Zhou dynasty 周朝Zhou Zihe 周⼦和Zonghe Quan 蹤鶴拳♦ Index ♦Note: Page numbers correspond to the print edition.Act of Eleven Distinctions, 46acupuncture, 80, 107, 113aji, 48, 49Anhui, 132Annan (Vietnam), 34, 110Aragaki Seisho, 35Asato Anko, 51Ason, 34atemi waza, 153Baiburen, see HapporenBeijing, 34, 36, 39, 41Ben Cao Gang Mu (General Outline and Division of Herbal Medicine), 80bladder, meridian, 87, 136Blood Pool Hand, 163bo, rokushaku, 49Boar, hour of, 88, 93–96, 132, 133, 136, 145, 146Boxer Rebellion, 112bronze man statue, 107, 108, 147Buddhism, 79Buddhist philosophy, 112Bunbu Ryodo, 41Bunei, King, 47bunkai, 153Burma, 110“Bushi” Ishimine, see Ishimine, “Bushi”“Bushi” Matsumura, see Matsumura “Bushi” SokonCai, see Kojochanging of kara, 55Changshan district, 154Chashan, Mount, 153Chen Daotian,153Chen Yihe, 153Chen Yuanbin (Chin Gempei), 110Chen Zhinan, 156Chengmen district, 154chikudun, 48chikudun pechin, 48chikudun zashiki, 48Chin Gempei, see Chen YuanbinChina, 107–11chonmage, 52Chukyo, 38Chuzan, 46Claw Hand, 163Cock, hour of, 87, 93–96, 132, 134, 136, 144Confucian philosophy, 76, 107–11crystal man statue, 107, 147Dai Nippon Butokukai, 55, 56daimyo, 48Dao De Jing, 56Daoist philosophy, 76, 107–13Daoist physicians, 77, 107–11Darwin, Charles, 80death touch diagrams, 140–45death touch, delayed, see dim makdian xue, see dim makdim mak, 28Dog Boxing, 38Dog, hour of, 88, 93–96, 132, 134, 136, 145Dong Zhongshu, 77Doonquan (Jusanporen), 38Dragon Boxing, 38Dragon, hour of, 87, 92, 94–96, 132, 133, 136, 142dynasties, Chinese, see individual dynastiesdynasties, Okinawan, 57 and individual entriesEagle Claw Wang, 132, 133Edo (Tokyo), 49Eight Immortals Crossing the Sea pills, 98Eighteen Monk Fist Boxing, 30, 67Eighteen Scholar Fists, 38eiku, 51Fang Houshu, see Fang ZhonggongFang Jiniang, 33, 62–64, 66, 71Fang Shipei, 153Fang Suiguan, 154Fang Yonghua, 153Fang Zhonggong, 62, 71Feeding Crane (Shihe Quan), 154–55Feng Huo Yuan, 71Feng Yiyuan, 110, 111, 129, 147�ghting techniques, 108–30, and passimFive Ancestors Fist, 35Five Virtues of Confucius, 77Flying Crane (Feihe Quan), 155four incurable diseases, 91Fu Xi, 76fu organs, six, 129Fukuno Shichiroemon, 110Funakoshi Gichin, 23, 34, 51, 54, 80Fuqing district, 153Fuzhou Wushu Association, 29, 156Fuzhou, 26, 34–41, 71, 75, 154gall bladder, meridian, 86, 132Gao Wu, 107Go Genki, see Wu XianguiGoju-ryu, 23, 32Gojushiho, see UeseishiGongfu Research Institute, 151Ground Boxing, see Dog BoxingGuangdong province, 111Guardian Deity, 71Gushi, 34Gusukuma, see ShiromaHakutsuru Mon: Shokutsuru Ken, 30, 67Hall, Basil Chamberlain, 44Han, dynasty, 77Hanashiro Chomo, 51, 53, 56Happoren, 38, 64–67Haring, Douglas, 46Hayashi Shingo, Dr., 42He Fengming, 132heart, meridian, 87, 132Heian period, 45herbal medicine, 84–104Higashimura (East Village), 36Higashionna Kanryo, 23, 34–39, 42Higashionna Kanyo, 36Higashionna Kanyu, 36hiki, 49hirajo (hirasho), 49hirasho, see hirajoHojo family, 45Hong Wu, Emperor, 46Horse, hour of, 87, 92, 94–96, 113, 132, 133, 136, 143Hua Tuo, 77Huaibei district, 132Huang Baijia, 111Huang Di, Emperor, 77Huang Zongxi, 111Hubei Province, 107Hunan Province, 133Ijuin Yashichiro, 51Immortals of the Mountains, 77Imperial Doctors’ Bureau, 107Imperial Medical College, 80India, 79Iron Bone Hand technique, 163Iron Sand Palm, 163Ishimine, “Bushi,” 51Isogai Jirozaemon, 110Isshin-ryu, 23Itosu Anko, 25, 39, 51, 53Iwah, 34, 35, 37, 41, 51Izu Peninsula, 45Ji hands, the six of Shaolin style, 163Jia Jing, Emperor, 107Jiang Xiuyuan, 133Jiangxi province, 111Jigen-ryu Bo Odori, 51Jigen-ryu ken-jutsu, 50, 51Jin Yiming, 112, 129Jin, dynasty, 107Jiu Tian Feng Huo Yuan San Tian Dou, 71Jiulian, Mount, 111Jixiao Xinshu, 27jo, 51ju-jutsu, 110Jue Qing, monk, 154Jumping Crane (Zonghe Quan), 153–154Jusanporen, see DoonquanJusen, see RoujinJutte, 38, 49kama, 51Kaneshiro, 34Kano Jigoro, 55kansetsu waza, 153Karate Kumite, 56Karate-do Kyohan, 23kata, 38, see also quan and individual katakeisatsu, 49Kempo Karate-jutsu Hiden (Secrets of Kempo Karate-jutsu), 40kentoshi, 47kidney, meridian, 78, 132, 136Kiko Shinsho, see Jixiao XinshuKinjo Hiroshi, 56Kyoda Juhatsu, 39, 41, 159Kiyuna Pechin, 51Kobo Jizai Karate Kempo Seipai no Kenkyu, 24kogumiza, 49Kogusuku, see KojoKojo, 41Kojo dojo, 35, 36Kojo-ryu, 38, 42Kojo Kafu, 42Kojo Kaho, 42Kojo Taitei, 35, 36, 41, 42, 60Konishi Yasuhiro, 54Korea, 110Koshankun, see KusankunKume village (Kuninda), 43, 47kumiai-jutsu, 33Kuninda (Kume village), 26, 41–43, 47Kusanku, see KusankunKusankun, 33, 34Kuwae Ryosei, 34, 51Kyan Chotoku, 51kyusho-jutsu, 153Kyushu, 45Lao Zi, 56, 77large intestine, meridian, 86,132,136Li Shizhen, Dr., 80Li Yiduan, 29, 75, 137, 156Lin Chuanwu, 154Lin Qinnan, 153Lin Shixian, 35, 154Lion Boxing, 38Liu Songshan, 32, 42, 156Liu Yinshan, 30, 67, 71liver, meridian, 86, 132, 136lung, meridian, 84, 132, 136Luohan Quan, see Monk Fist BoxingMabuni Kenwa, 24, 39, 41, 54, 71, 159Maesato of Kuninda, 34Maezato Ranpo, 35magiri, see majirimajiri, 48Makabe (Udon) Kyoei, 41Maki-minato, 46Malaysia, 110Mao Kun, 26Mao Yuanyi, 26massage therapy, 81Master and Servant treatment, 102Matayoshi Shinho, 41, 71Matayoshi Shinko, 41, 71Matsuda Takatomo, 167Matsuda Tokusaburo, 35Matsumora, 34Matsumura “Bushi” Sokon, 34, 39, 50, 51, 56Matsumura Nabe, 51Medicine Worth Ten ousand Gold Pieces, 104Meiji Restoration, 52menkyo, 51meridians, see individual organsMinamoto clan, 45Minamoto Tametomo, 45Minamoto Tameyoshi, 45Ming, dynasty, 80, 107–10Miura Yojiemon, 110Miyagi Chojun, 23, 32, 39, 41, 54, 197Mongols, 46, 107Monk Fist Boxing (Luohan Quan), 155–56, and passimMonk Fist, see Rakan KenMonkey, hour of, 87, 93–96, 132, 134, 136, 144Moshi, see Higashionna KanryoMotobu Choki, 54, 80, 104moxibustion, 80, 107museum hypothesis, 42Myanmar, 110Nagahama, 34Nagasaki, 110Naha, 26, 36, 39, 41Nakaima Norisato, 35, 41, 48Nakasato, 34Napoleon, 44Nepal, 38, 111, 158–59Nihon Budo Taikei, 51Nijushiho, see NiseishiNine Lotus Mountain, see Jiulian, MountNipaipo, see NepaiNiseishi, 38, 111Nishimura, 36niya, 48Ohtsuka Hironori, 54Ohtsuka Tadahiko, 42, 71, 156Okinawan Kempo Karate-jutsu Kumite, 80, 104okumiza bureau, 49One Blade of Grass Hand technique, 163Oshima beach, 33Oshima Hikki, 33Oshima Incident, see Oshima HikkiOshima Island, 45Outline of Karate-do, 1934, 32, 39Owari Daimyo, 110Ox, hour of, 86, 92, 94–96, 132, 133, 136, 140oyakata, 48Ozato Aji, 45Paipuren, see HapporenPan Yuba, 35, 154Pechin, 48, 49Peichurrin, 38, 111pericardium, meridian, 88, 132, 136poison-hand strikes, see dim makPort Maki, see Maki-minatoprescriptions, herbal, 84–104Putian, 111Qi Jiguan, 27qi, 76–80, 86–88, 129qigong, 80, 154Qijing 38qin na, 152–53Qing, dynasty, 111, 112, 153–55Qingzhou district, 155Qiyang district, 133quan, 38, 109, 111, 151–52 see also kata and individual quanQuan Kui, 33Rabbit, hour of, 92, 94–96, 132, 133, 136, 141Rakan Ken, 167Ram, hour of, 93, 94–96, 132, 133, 136, 143Rat, hour of, 91, 94–96, 132, 133, 136, 140Ren Ji Prayer Hall, 107Ren Zong, Emperor, 107Riyu, King, 45rokushaku bo, see bo, rokushakuRooster Crowing Powder, 99Roujin, 38Ryuei-ryu, 41ryugakusei, 44, 47Ryukyu Kempo Karate-jutsu, 34Ryukyu kempo karate-jutsu, 53Ryuru Ko (Xie Zhongxiang), 34–38, 159Saam Chien, 38, 155saka satunushi, 48, 49Sakiyama Kitoku, Pechin, 35Sakiyama village, 51Sakugawa, “Toudi” (Teruya Kanga), 33, 34, 50Sanchin, see Saam ChienSanseiru, 38, 111Sanshikan residence, 42sapposhi, 44, 47, 48Satsuma clan, 49, 50Satsuma invasion, 49, 50Satsuma, 33, 34, 44Satto, 46satunushi, 48, 49satunushi-pechin, 48Secrets of Wudang Boxing, 129–33Seipai, 38, 111Seiru, 111Seisan, 38, 111Seiyu Oyata, 104Sekigahara, 49shakuhachi, 51Shaolin Bronze Man Book, 32, 42, 71, 80Shaolin Temple, northern, 111Shaolin Temple, southern, 111Shaolin temple, 30, 155She Ren, 166Shen Nong, 76shichen, 87, 112, 129, 133–46Shichikei, see QijingShikoku Island, 33Shimabukuro Tatsuo, 23, 34Shimazu Yoshihisa, Lord, 49, 51shime waza, 153Shimen Temple, 154Shiohira Pechin, 33Shito-ryu, 24, 39, 159shizoku, 48Sho Hashi, King, 46Sho Nei, King, 50Sho Shin, King, 44, 48, 49Sho Tai, King, 50Shu Shiwa, see also Zhou Zihe, 40Shunten, 45Shuri castle, 50Shuri, 34, 51Sleeping Crane (Suhe Quan), 154small intestine,meridian, 87, 132, 136snake, hour of, 87, 92, 94–96, 132, 133, 136, 142Song, dynasty, 78, 107spleen, meridian, 87, 136stomach, meridian, 86, 136Sun Zi, 26, 161Suparinpei, see PeichurrinSword Hand technique, 163Taiki, 46Taira clan, 45Taiwan, 110Takanoya Account, 46–48Tales of the Hogen War (Hogen Monogatari), 45Tang Daji, see also To Daiki, 41Tang Dianqing, 129Tang, dynasty, 79Tawada Pechin, 51tegumi, 153Teijunsoku Uekata, 32“Teng Shan,” see Wang FoudengTenson, 42Teruya Kanga, see Sakugawa, “Toudi”ailand, 110irty-six Families, 41–43, 46, 47ree August Ones, 76three heater, meridian, 88, 132, 136Tianzhu Temple, 153Tiger Boxing, Guangdong Shaolin Temple, 38Tiger Fist, 38Tiger, hour of, 86, 92, 94–96, 132, 133, 136, 141, 146To Daiki, see Tang DaijiTo-On-ryu, 159Tobe Ryoen, 37Togo Bizen no Kami Shigekata, 51Togo Shigemasa, 51Tokashiki Iken, 35, 156Tokugawa Ieyasu, 49Tokugawa Shogunate, 49Tomari, 34Tomoyori from Naha, 34Tomoyose (Tomoyori) Ryuyu, 40Tong Zhi, Emperor, 153Tori Hori village, 34“Toudi” Sakugawa, see Sakugawa, “Toudi”Toyotomi Hideyoshi, 49Tsuken Koura, 50Uechi Kanbun, 38, 40, 41Uechi-ryu, 38Ueseishi, 38Unten, 45Urazoe Castle, 45Useishi, 111Vietnam, 110vital pointanalysis, 109attacking point and time, 132attacking times, 132also see shichenidenti�cation, 112–14, 129–32in kata, 54articles concerning, 109–46Vitality Elixir, 103Wado-ryu, 54Wai Xinxian, 34, 35, 37, 41Wang Foudeng, “Feng Shan,” 66Wang Lin, 153Wang Wei, 107Wang Zhengnan, 111Whooping Crane (Minghe Quan), 154Wong Chung Ying, Dr., 137Wu Bin, 151, 156Wu Liuyuan, 112Wu Xiangui, 40, 156Wushu Research Institute, 156Xi Yuan, 78, 79, 113Xiang Guo Temple, 107Xiao Kongepei, 153Xie Wenliang, 32, 36, 71, 159Xie Zhongxiang (Ryuru Ko), 34–39, 154Xu Wenbo, 78, 113Yabu Kentsu, 51, 53Yagajijima Island, 45Yamaguchi “the Cat” Gogen, 23Yamasato, 34Yang Zai, 46Yangtze River, 111Yao Wang, 76Ye Shaotao, 154Yellow Emperor, see Huang Di, Emperoryin-yang, 77Yongchun He Quan, 63Yongchun village, 27, 30, 62, 66, 154Yoshimura Udun Chomei, 36zang organs, 129Zeng Cishu, 63, 66Zhang Sanfeng, 108, 109, 129, 132Zhang Zhongjing, 77Zhang Zhuanyi, 111Zhao Haiping, 133Zhao Xin, 41Zheng Ji, 155Zheng Li, 71, 155Zheng Lishu, 164zhong yao, 76Zhou Zihe, 38, 40, 42, 155Zhou, dynasty, 77At Shuri Castle dressed in the traditional Chikudun Pechin uniform.Patrick McCarthy is one of the few foreigners to actually teach karate-do inJapan. Moreover, he is recognized worldwide as one of the foremostauthorities on the civil �ghting traditions of Okinawa. He is also the �rstCaucasian to ever be awarded the coveted Kyoshi 7th Dan Teacher’s Licensefrom Kyoto’s prestigious Dai Nippon Butokukai. He has been practicingkarate-do for over thirty years, and has also studied Taijiquan, White Crane,Hung Gar, Monk Fist, and Five Ancestors Fist gongfu.During the mid-seventies, while pursuing a successful competitivecareer, McCarthy met the “Harvard Professor of the Martial Arts,” MasterRichard Kim, a disciple of whose he subsequently became in 1977. A holderof a Butokukai Hanshi 9th Dan Master’s License, Kim Sensei emphasized theimportance of studying karate’s nonutilitarian elements. As a result ofMaster Kim’s in�uence, McCarthy undertook a deep study of karate’s historyand philosophy, the research for which continues to this day.His research has brought him not only to Japan, but also Taiwan, HongKong, and the People’s Republic of China. With an extensive background inboth the Okinawan and Chinese �ghting arts, McCarthy was in a uniqueposition to research the most profound and in�uential document in thehistory of karate-do, the Bubishi. Since that time, he has interviewed andtrained with the world’s top masters of gongfu and karate-do whileunraveling the history of this document and the �ghting systems associatedwith it.Aer moving to Japan in 1985, he became Master Kim’s personalrepresentative in Japan and in 1987 established the International RyukyuKarate Research Society (IRKRS) as an outgrowth of his research. IRKRS is anonpro�t, nonpolitical group of researchers and practitioners of budo,dedicated, but not limited, to the analysis, preservation, and promotion ofkarate-do.Mr. McCarthy is a frequent contributor to martial arts magazinesthroughout the world, author of e Classical Kata of Okinawan Karate,Beyond Physical Training, Kata: Karate’s Paragon of Mystery, and translator ofMiyagi Chojun’s 1934 Outline of Karate-do, e Secrets of Wudang Boxing,Taira Shinken’s 1964 Ryukyu Kobudo Taikan, e Matsumura and ItosuPrecepts, and the 1936 Meeting of the Okinawan Masters.Mr. McCarthy travels around the world lecturing on karate history andphilosophy, kata applications, the Bubishi, and kobudo. He can be contactedfor such seminars through the publisher.CopyrightContentsAcknowledgmentsForewordLi YiduanRichard KimNagamine ShoshinOhtsuka TadahikoKonishi TakehiroKinjo HiroshiHokama TetsuhiroIntroductionPart One: History and PhilosophyThe Impact of the Bubishi on Modern Karate-doPossible Origins of the Bubishi in ChinaThe Two BubishiTransmission of the BubishiThe History of Karate-doTheories on the Development of Karate before the Twentieth CenturyIndigenous and Japanese Influences Prior to the Fourteenth CenturyChinese Influences on the Development of Karate-doThe Pechin in Okinawan SocietyThe Satsuma InvasionHistory of Karate-do from the Meiji EraRyukyu Kempo Karate-jutsuJapanization of KarateThe Dai Nippon ButokukaiThe Kara of Karate-doOkinawan DynastiesArticles on History and Philosophy1. Origins of White Crane Gongfu2. Master Wang Reveals His Secrets3. Advice on Correct Etiquette4. Philosophy5. Master Wang’s Observations on Monk Fist Boxing26. The Guardian Deity Jiu Tian Feng Huo Yuan San Tian DouPart Two: Chinese Medicine and Herbal PharmacologyMeridian Channels in Chinese MedicineExamples of Herbal MedicineEffects of Herbal MedicineArticles on Chinese Medicine and Herbal Pharmacology10. Prescriptions and Medicinal Poems11. Twelve-Hour Theory Recuperative Herbal Prescriptions12. A Physician’s Treatment for Twelve-Hour Injuries18. Four Incurable Diseases19. Effective “Twelve-Hour Herbal” Prescriptions to Improve Blood Circulation for Shichen-Related Injuries22. Twelve-Hour Green Herbal Remedies23. Crystal Statue Diagram25. Shaolin Herbal Medicine and Injuries Diagram30. Valuable Ointment for Treating Weapon Wounds and Chronic Head Pain31. Ointments, Medicines, and PillsPart Three: The Vital PointsThe Bronze Man StatueThe Forbidden Vital PointsVital Point AnalysisThe Thirty-Six Vital PointsThe Secrets of Wudang BoxingArticles on Vital Points8. Discussions on Seizing and Striking Veins and Tendons Using the Hard Fist Method9. Twelve-Hour Vital Points Revealed17. Seven Restricted Locations21. Delayed Death Touch Twelve-Hour Diagrams24. Bronze Man StatuePart Four: Fighting TechniquesStrategy and Technique in the BubishiGongfu QuanQin NaCapsule History of Fujian Gongfu StylesJumping Crane (Zonghe Quan)Whooping Crane (Minghe Quan)Sleeping Crane (Suhe Quan)Feeding Crane (Shihe Quan)Flying Crane (Feihe Quan)Monk Fist (Luohan Quan)Articles on Fighting Techniques6. Four Quan of Monk Fist Boxing7. Nepai Quan13. The Eight Precepts of Quanfa14. The Principles of Ancient Law15. Maxims of Sun Zi16. Grappling and Escapes20. Six Ji Hands of the Shaolin Style27. Zheng’s Twenty-Four Iron Hand Applications and White Monkey Style28. Eighteen Scholars White Crane Fist and Black Tiger Style Fifty-Four Step Quan29. The Forty-Eight Self-Defense Diagrams32. Shaolin Hand and Foot, Muscle and Bone Training PosturesConclusionBibliographyListof Chinese and Japanese TermsIndexcontactwith many of karate-do’s most eminent authorities, had me exploring theantiquarian book shops in Tokyo’s Kanda and Jimbocho districts, allowedme to establish a �rst-name relationship with the staff at the National Dietlibrary, and even had me listening to the illuminating gossip in Okinawansake taverns. My exploration included pilgrimages to Taiwan, Shanghai, thelegendary Shaolin Temple, and China’s southern coastal city of Fuzhou.It was my honor to introduce the original English translation of theBubishi to the Western world in 1987. ree years later, in 1990, aerconsiderably more research, although still incomplete, I was able to presentan even more comprehensive rendering of this obscure document. is wasfollowed by another printing in 1992, due in large part to a growing interestin what I was researching and revealing.Since that time, the Bubishi has continued to spark internationalcuriosity and caused many supporters of the orthodox Okinawan �ghtingtraditions to reevaluate their understanding of karate-do. I believe that theBubishi has become a source of encouragement to the many enthusiasts whootherwise would remain discouraged by the competitive phenomenon andthe aberration of commercial exploitation in the art. Looking to get beyondego-related distractions and transcend the immediate results of physicaltraining, the penetrating wisdom of the Bubishi provides an illuminatingalternative point of view as to what the true meaning of karate-do is.Most importantly, however, the original Bubishi has prompted severalother researchers to embark upon independent analyses of their own, someof which have resulted in the publication of complementary works.Providing the entire karate community with an even broader understandingof this profound document, their outstanding efforts are applauded, andtheir valuable input a welcome contribution. Notwithstanding, the Bubishiremains such a penetrating study that the depth of its wisdom has yet to befully measured or completely understood. As such, it is my most sincerewish that this revised edition, the results of my latest research, mightsubsequently serve to bring the reader that much closer to comprehendingthe magni�cent depth and meaning of this document.Whereas in previous versions of the text I chose to present the articles innumerical order, I have decided to organize them by subject matter in thisbook. In this way I hope that the reader will be able to more easily study thevarious subjects presented.Any errors that may appear in this translation are mine alone. As such,this translation must be seen as an exposition of my personal research, andin that light, it must still be recognized as a continuing work. I sincerelyhope that you will be as fascinated with the Bubishi as I continue to be. eBubishi is like reading a translation of Musashi’s Book of Five Rings or SunZi’s Art of War, the more it is read, the more one gets from it.–PATRICK McCARTHYYokohama, JapanPART ONEHistory and Philosophy♦e Bubishi is both a creator and a product of history. In this section, I willexamine the historical origins of this work and show its impact on history.Perhaps we might better understand what the Bubishi represents bybreaking down the components of the word itself. e ideogrampronounced bu means “military.” e ideogram bi means “to provide orprepare.” e ideogram shi means “record.” Together, they mean “a manualof military preparation.” In the context of karate, the Bubishi represents thepatriarchal source of knowledge, a fountain from which �ows strength andwisdom for those brave enough to embrace its spirit. Providing discipleswith the ancient masters’ secrets, the Bubishi has for generations preservedthe original precepts upon which the civil �ghting traditions rest; teachingsnow overshadowed by more base pursuits.Disclosing the original means and methods of orthodox Chinese gongfu(also known as quanfa or “�st way,” which the Japanese call kempo), theBubishi conclusively imparts both the utilitarian and nonutilitarian values ofthe civil �ghting traditions. In so doing, it reveals the magnitude of karate-do, and identi�es that which lies beyond the immediate results of physicaltraining. With one’s attention turned inward in this way, karate-do becomesa conduit through which a deeper understanding of the self brings one thatmuch closer to realizing one’s position in life in general, and the world inwhich one dwells.e Impact of the Bubishi on Modern Karate-doAlthough the Bubishi is a document peculiar to Monk Fist and White Cranegongfu, it achieves an impact of more encompassing proportions. While itsexact date of publication and author remain a mystery, it is nevertheless avaluable source of historical information that offers deep insights intokarate-do, its history, philosophy, and application. A number of the mostrecognizable �gures in modern karate-do have used it as a reference orplagiarized from it.A signi�cant portion of Karate-do Kyohan by Funakoshi Gichin (1868–1957) is taken directly form the Bubishi.1 Higashionna Kanryo (1853–1915)revered it; and his principal disciple, Miyagi Chojun (1888–1953), selectedthe name Goju-ryu from this text (see Article 13, no. 3, p. 160) to representhis unique tradition and considered it “the bible” of the civil �ghting arts.e Bubishi was also used by Shimabukuro Tatsuo (1908–75) when he wasestablishing his Isshin-ryu karate tradition. e Bubishi had such a profoundaffect upon Yamaguchi “the Cat” Gogen (1909–89) that he publicly referredto it as his “most treasured text.”Mabuni Kenwa.Mabuni Kenwa (1889–1952), was a karate genius and kobu-jutsu expertwho was responsible for bringing together karate-jutsu’s two main streamswhen he created his Shito-ryu tradition more than half a century ago. In1934 in the book Kobo Jizai Karate Kempo Seipai no Kenkyu, he wrote,“Making a copy of a Chinese book on kempo that my venerated master, ItosuAnko, had himself duplicated, I have used the Bubishi in my research andsecretly treasured it.” In that same year, Mabuni Sensei was the �rst to makethe Bubishi public. By making the Bubishi available to the public, MabuniKenwa introduced a legacy so profound that, even to this day, the depth ofits magnitude has yet to be fully measured or completely understood.e profound teachings of this document were no doubt gathered over aperiod of many hundreds of years. So to begin I think it is important todiscuss the theories surrounding the origin of this work.Possible Origins of the Bubishi in Chinae Bubishi bears no author’s name, date, or place of publication. erefore,accurate details surrounding its origin are unavailable. It is presumed thatthe Bubishi was brought from Fuzhou to Okinawa sometime during themid- to late-nineteenth century, but, by whom remains unknown. ere areseveral hypotheses surrounding the advent of the Bubishi in Okinawa.Unfortunately, none can be corroborated. On the other hand, there istestimony describing the experiences of some well-known Uchinanchu(Okinawans) who traveled to the Middle Kingdom for the sole purpose ofstudying the �ghting traditions.Some insist that the Bubishi appeared in Okinawa by way of theirteacher’s teacher. Another theory suggests that the Bubishi surfacedindependently from within the Chinese settlement in the Kuninda district ofNaha. Yet another hypothesis maintains that the Bubishi is a collection ofknowledge compiled over many years by Uchinanchu who studied in Chinaand belonged to a secret fraternity. All of these assumptions seem perfectlyplausible. However, when subjected to critical evaluation and given the lackof data presently available, these theories remain simply speculation.It is possible that the exact reason for the Bubishi surfacing in Okinawamay be lost to antiquity forever.However, rather than support or opposeconjecture, it might be more �tting to simply appreciate the efforts of thoseadventurous stalwarts who sailed the turbulent waters between the twocultures to cultivate and perpetuate these ancient traditions. e ancientChinese combative traditions cultivated by these Uchinanchu were the baseon which modem karate-do and kobu-jutsu were established.e Two BubishiActually, there are two Bubishi, both of Chinese origin and from Fuzhou.One is a colossal treatise on the art of war, published in the Ming dynasty(1366–1644); the other, believed to have been produced during the Qingdynasty (1644–1911), is that which surfaced in Okinawa. In its nativeMandarin Chinese, the ideograms for Bubishi are read “Wu Bei Zhi,” but forthe sake of simplicity I shall refer to the text using its Japanesepronunciation instead.MAO YUANYI’S BUBISHIis authoritative text on the art of war, not to be confused with Sun Zi’streatise, was published in 1621. e author, Mao Yuanyi, was a man ofconsiderable in�uence well versed in military affairs, and was greatlyin�uenced by his grandfather Mao Kun, who was vice-envoy to the Fujianprovincial court. Concerned about his government’s deteriorating militarycondition, Mao felt impelled to remedy the situation. Spending more than�een years and researching over two thousand books, he compiled thisprodigious document, which consists of 240 chapters in �ve parts andninety-one volumes; today a copy is stored safely within the venerable wallsof the Harvard University Library.Dealing with all military-related subjects, Mao’s Bubishi coverseverything from strategic warfare, to naval maneuvers and troopdeployment, to close-quarter armed and unarmed combat, and includesmaps, charts, illustrations, and diagrams. Chapters 1 through 18 concernmilitary decision-making; Chapters 19 through 51 concern tactics; Chapters52 through 92 concern military training systems; Chapters 93 through 147concern logistics; and Chapters 148 through 240 deal with militaryoccupations.In one section there are various illustrations portraying hand-to-handcombat with and without weapons. is part is believed to have been takenfrom the eighteen-chapter document Jixiao Xinshu (Kiko Shinsho inJapanese), published in 1561 by the great Chinese general, Qi Jiguan (1522–87). ere are some similarities between Qi’s thirty-two empty-handed self-defense illustrations and those that appear in the Okinawan Bubishi.A classi�ed document, it was available only to authorized militarypersonnel, government bureaucrats, and others on a need-to-know basis.During the Qing dynasty, authorities banned it for fear of it falling into rebelhands and being used for antigovemment activity.OKINAWA’S BUBISHIOkinawa’s Bubishi is an anthology of Chinese gongfu, its history,philosophy, and application. Focusing on the White Crane style fromYongchun village, Fujian Province, this compilation also addresses ShaolinMonk Fist gongfu and reveals its relationship to Okinawa’s civil �ghtinglegacy of karate-do.e contents of this anthology’s thirty-two articles include White Cranegongfu history, moral philosophy, advice on etiquette, comparisons of styles,defensive applications, herbal medicines, training mechanics, and Monk FistBoxing. is may suggest that the Okinawan Bubishi was composed ofseveral smaller books or portions of larger books. While some of thisanthology is relatively easy to understand, much of it is not. Written inClassical Chinese, much of the Bubishi is, even at the best of times,perplexing. Many of the terms for the methods date back to a time all butforgotten. Other obstacles include Chinese ideograms that have been eithermodi�ed since its initial writing or are no longer in use.In addition, in order to maintain the iron-clad ritual of secrecy withinthe martial art schools of old China, techniques were oen described usingnames that disguised their actual meaning. As such, only those advocatesactively pursuing the style were aware of the true meanings and applicationsof the techniques. A practice once widespread in China, this tradition, forthe most part, was not handed down in Okinawa. Hence, these creativenames (e.g., Guardian Closes the Gate) made technical explanations difficultto accurately decipher without knowing exactly what physical technique itrepresented. Contrary to popular belief, the Bubishi is not a manuscripteasily understood by most Chinese or Japanese simply because they are ableto read the ideograms. For the same reasons mentioned in the precedingparagraphs, most Chinese people, whether directly connected to the native�ghting arts or not, would have little or no idea what such abstractdescriptions mean. As for the Japanese, and Okinawans too, without thecorresponding furigana (phonetic characters) to help clarify the meaningsand usage of the Chinese ideograms, the essence of the Bubishi, like itsorigins, remains unclear.ere is also a surprisingly large portion of the text on the use ofChinese herbs and other medicinal remedies, which provides provocativeinsights into an aspect of training no longer fashionable in our day and age.Exceedingly brief and hampered by grammatical errors (resulting frombeing hand copied down through the ages), Articles 10, 11, 12, 19, 22, 30,and 31 prescribe various concoctions in a way that supposes the readeralready understands the principles of herbal medicine. is has proven to bethe most difficult section to translate, however, aer years of arduousresearch I am now able to present the �rst unabridged direct translation ofthese entries in any language. I should note that another writer attempted totranslate this section but in his haste gave up and rewrote it insertingmodern remedies not related to what was in the actual Bubishi.e Bubishi also includes a rather ambiguous explanation surroundingan even more obscure technique called the “poison-hand” or the “delayeddeath touch” (dian xue in Mandarin, dim mak in Cantonese). A scienceunderstood by very few, mastering dian xue requires remarkable dedicationand may very well be the reason the Bubishi has remained such an obscuredocument for so long in spite of efforts to publicize it. ese articles in theBubishi do not describe how to render a potentially violent attackerunconscious with carefully pinpointed blows nor do these articles explainwhat to do if attacked. Rather, they systematically describe how toextinguish human life in very speci�c terms, by seizing, pressing, squeezing,or traumatizing speci�c vital points. ese articles are presented here intheir entirety.At �rst I had some reservations about presenting this information as Iwas concerned that it could be misused. However, today, there are a numberof books and video tapes on the market that describe the theories andapplications of this science. us anyone interested in the principles ofcavity strikes, artery attacks, blood-�ow theory, and the death touch, canstudy the material that is presently available. I trust that this knowledge willnot be misused and that those individuals who undertake the time-consuming process of learning this art will be scrupulous and notexperiment on unsuspecting victims or use it in anything other than a life-and-death struggle.Although the exact details surrounding the origin of the Bubishi remainunclear, it is nevertheless a valuable historic treasure. Remainingunanswered, the questions surrounding its advent in Okinawa are notaltogether beyond our reach. It is entirely possible to calculate, with somedegree of certainty, that which we do not know by more closely analyzingthat which we do know.For example, if, in addition to the historical details previously presented,we were to more closely examine the surviving testimony surroundingkarate’s early pioneers, we might discoverwho were most responsible forcultivating China’s civil �ghting traditions in Okinawa. Even if we are unableto accurately determine the actual source from which the Bubishimaterialized, we are at least able to identify the main characters associatedwith Okinawa’s civil �ghting traditions. In so doing, we will have isolated therange of analysis through which future study may bring even more profoundand enlightening discoveries.However, those historical discoveries will not come easily. It is theopinion of this writer that much of what was originally brought to Okinawafrom the Middle Kingdom either no longer exists, or, like so much of thegongfu in China, has been radically changed. In addition to the many majorstyles of southern gongfu that have affected Okinawa’s �ghting traditions,who is to say how many minor schools have come and gone without a trace.It is virtually impossible to trace the evolution of these styles and schools.On behalf of the Fuzhou Wushu Association’s many eminent members, LiYiduan maintains that an incalculable number of schools and styles(sometimes practiced by as few as a single family or even one person) haveeither vanished, been exported to a neighboring province, or have beenconsumed by other styles over the generations. With that in mind, I wouldnow like to conclude my preliminary analysis by exploring the plausiblesources from which the Bubishi may have surfaced in Okinawa.Liu Songshan.Transmission of the BubishiIn the following section, I will discuss the various theories explaining howthe Bubishi arrived in Okinawa, the personal histories of the masters whomay have brought it, and the impact each had on the development ofOkinawan karate-do.In his 1983 book Hakutsuru Mon: Shokutsuru Ken (White Crane Gate:Feeding Crane Style), Master Liu Yinshan wrote that the Shaolin Temple wasa sanctuary for resistance �ghters during the early Qing dynasty. Seeking toeradicate any pocket of anti-Qing activity, government soldiers burned themonastery down in 1674. Among the monks who �ed the monastery inHenan Province was Fang Zhonggong (also known as Fang Huishi), amaster of Eighteen Monk Fist Boxing.ere are several accounts of Fang Zhonggong’s subsequent travels andactivities aer his arrival later in Fujian. Notwithstanding, most reportsdescribe him as the father of Fang Qiniang, the girl who grew up inYongchun village, Fujian, and developed White Crane Boxing. If this historyis reliable, then the development of Yongchun White Crane gongfu wouldseem to be somewhere around the early eighteenth century. As we will soonsee, a short life history of both Fang and his daughter appear in the Article 1of the Bubishi (see p. 62). As with Five Ancestors gongfu, Monk, Dragon,and Tiger Fist Boxing, Fang’s eclectic method has obviously had a profoundaffect upon the growth and direction of other native boxing styles in andaround Fuzhou. Incidentally, many of these gongfu styles are believed tohave been later introduced to and cultivated in Okinawa. Miyagi Chojun, adirect disciple of Higashionna Kanryo (1853–1917), told us in his 1934Outline of Karate-do that “a style” of gongfu was brought from Fuzhou toOkinawa in 1828 and served as the source for Goju-ryu karate kempo.Aerreading Liu Songshan’s copy of the Shaolin Bronze Man Book2 andinterviewing Xie Wenliang, the great-grandson of Ryuru Ko,3 the famousgongfu master, I believe that this theory is worthy of further exploration.is then would seem to indicate that the Bubishi is a book handed down byeither Fang’s daughter, or disciples of her tradition.4Xie Wenliang (wearing a Japanese-style uniform) with the author at Tokashiki Iken’s dojo in Naha.e second theory surrounds Okinawa’s oldest surviving testimonyregarding the philosophy of the civil �ghting traditions. It refers to karateusing the Okinawan term di (however for the sake of simplicity I will use themore commonly used Japanese term te in the text). Teijunsoku Uekata(1663–1734), a scholar/statesman from Okinawa’s Nago district, wrote, “Nomatter how you may excel in the art of te and scholastic endeavors, nothingis more important than your behavior and your humanity as observed indaily life.” Whether this statement was in�uenced by Article 4 of the Bubishi(see p. 69) remains the subject of much speculation. Teijunsoku was ascholar of Chinese classics, and as the previous statement would indicate, apractitioner of the civil �ghting traditions. It is possible that he may havepossessed a copy of the Bubishi If so this would indicate that the Bubishi wasextant in Okinawa from at least the eighteenth century onward. Byextension this would mean that the book was written either during thelifetime of Fang Qiniang or very soon aer her death. It would also indicatea link existed between the practice of te and the Bubishi in the eighteenthcentury, which is more than one hundred years before any of the otherOkinawan masters are believed to have come into possession of it.“Toudi” Sakugawa Chikudun Pechin.e third theory concerns the famous karate master Sakugawa ChikudunPechin and the Chinese gongfu master Kusankun. In 1762, an Okinawantribute ship en route to Satsuma was blown off course during a �ercetyphoon and dried to Oshima beach in the jurisdiction of Tosa-han(present-day Kochi Prefecture) on Shikoku Island. Petitioned to record thetestimony of passengers and crew, Confucian scholar Tobe Ryoen compileda chronicle entitled the Oshima Incident (Oshima Hikki).In a dialogue withthe Okinawan officer in charge, one Shiohira (also pronounced Shionja)Pechin, a minister in charge of warehousing the kingdom’s rice supply,reference is made to a Chinese named Kusankun—popularly known amongkarate historians as Kusanku or Koshankun.Described as an expert in kempo, or more speci�cally kumiai-jutsu, it isbelieved that Kusankun, with “a few” personal disciples, traveled to theRyukyu Kingdom with the Qing Sapposhi Quan Kui in 1756. Shiohira’sdescription of Kusankun’s kumiai-jutsu demonstration leaves little toquestion.Recounting how impressed he was witnessing a person of smaller statureovercome a larger person, Shiohira Pechin described what he remembered:“With his lapel being seized, Kusanku applied his kumiai-jutsu andovercame the attacker by scissoring his legs.” When describing Kusankun’sleg maneuver, Shiohira used the term “sasoku,” which roughly describes thescissor action of a crab’s claw. Although Shiohira’s description of Kusankunis rather nebulous, it remains the most reliable early chronicle regarding theChinese civil �ghting traditions in Okinawa. ough Shiohira’s testimonydoes not mention the Bubishi, techniques like those described by Shiohiraare detailed in the Bubishi.Oral tradition maintains that Kusankun was one of the teachers of thegreat Okinawan master Sakugawa Chikudun Pechin.5 Born Teruya Kanga inShuri’s Tori Hori village, Sakugawa rose to prominence due in large part tohis heroic exploits on the high seas while in charge of security for aprominent commercial shipping �rm. Recognized for his incredible physicalprowess and indomitable spirit, folklore says he was elevated to the rank ofChikudun Pechin (a warrior rank somewhat similar to the samurai, see p. 48)and assumed the name Sakugawa. He studied the �ghting traditions inFuzhou, Beijing, and Satsuma (present-day Kagoshima Prefecture) and hada profound impact upon the growth and direction of the self-defensedisciplines that were fostered in and around Shuri. As such, he is nowcommonly referred to as “Toudi” Sakugawa, toudi being the Okinawanreading of the original Chinese characters for karate (Tang or Chinesehand). It is possible that either he or Kusankun brought the Bubishi fromChina to Okinawa.6e fourth theory concerns the famous gongfu masters Ryuru Ko andWai Xinxian, and their “student”Higashionna Kanryo. On page 4 of his1922 publication Ryukyu Kempo Karate-jutsu, Funakoshi Gichin describesvarious Chinese masters who came to Okinawa and taught gongfu,presumably during the later part of the nineteenth century. Funakoshi wrotethat a Chinese named Ason taught Zhao Ling Liu (Shorei-ryu) to Sakiyama,Gushi, Nagahama, and Tomoyori from Naha; Wai Xinxian taught Zhao LingLiu to Higashionna Kanyu and Kanryo, Shimabukuro, and Kuwae; Iwahtaught Shaolin Boxing to Matsumura of Shuri, Kogusuku (Kojo), andMaesato of Kuninda. Funakoshi also wrote that an unidenti�ed man fromFuzhou dried to Okinawa from a place called Annan (if not a district ofFuzhou then perhaps the old name for Vietnam), and taught Gusukuma(Shiroma), Kaneshiro, Matsumora, Yamasato, and Nakasato, all fromTomari. Funakoshi uses generic terms like Shorin (Shaolin) and Shorei(Zhao Ling) but did not identify speci�c schools or traditions. Perhaps thetwo most talked about �gures in the Fuzhou-Okinawan karate connectionare Ryuru Ko (1852–1930) and Wai Xinxian. Ryuru Ko (also pronouncedDo Ryuko and Ru Ruko in Japanese), and Wai Xinxian are believed to be theprincipal teachers of the following famous karate masters: Sakiyama Kitoku(1830–1914),7 Kojo Taitei (1837–1917), Maezato Ranpo (1838–1904),Aragaki Seisho (1840–1920), Higashionna Kanryo (1853–1915), NakaimaNorisato (1850–1927), and Matsuda Tokusaburo (1877–1931).Xie Zhongxiang.Ryuru Ko has been variously described as the son of a noble familywhose fortune was lost during political unrest, a priest, a former militaryofficial in exile, a stone mason, a crasman, and even a medicine hawker.Perhaps he was all. Until recently little was known about what art Ryuru Kotaught. Some claimed he taught White Crane, others believed it was FiveAncestors Fist, perhaps even Monk Fist Boxing. My research, in accordancewith Tokashiki Iken’s, indicates his name was Xie Zhongxiang and he was ashoemaker and the founder of Whooping Crane gongfu.8 Ryuru, whichmeans “to proceed,” was a nickname. Ko is a suffix that means “big brother.”Ryuru Ko was a student of Pan Yuba, who in turn was taught by Lin Shixian,a master of White Crane gongfu.Similarly, Wai Xinxian’s personal history is shrouded in mystery. He hasbeen described as a contemporary of or senior to Ryuru Ko, a master ofXingyi gongfu, a teacher of Monk Fist Boxing, and a commissioned officerof the Qing dynasty. Another popular theory is that he was an instructorwith Iwah at the Kojo dojo in Fuzhou.Many believe that Higashionna Kanryo is the most likely source fromwhich the Bubishi �rst appeared in Okinawa. However, while this theory isprevalent, especially among the followers of the Goju tradition, it is still onlyconjecture.Aragaki Tsuji Pechin Seisho.Higashionna Kanryo was born in Naha’s Nishimura (West Village) onMarch 10, 1853. He was the fourth son of Higashionna Kanyo, and thetenth-generation descendant of the Higashionna family tree. During hischildhood he was called Moshi, and he had a relative named HigashionnaKanyu, who was �ve years his senior and also enjoyed the �ghtingtraditions. He lived in Naha’s Higashimura (East Village) and became knownas Higashionna East, while Kanryo was called Higashionna West. Firstintroduced to the �ghting traditions in 1867, when he began to study MonkFist Boxing (Luohan Quan) from Aragaki Tsuji Pechin Seisho (1840–1918 or20),9 Aragaki was a �uent speaker of Chinese and worked as an interpreterfor the Ryukyu court. Higashionna spent a little over three years under histutelage until September 1870, when Aragaki was petitioned to go to Beijingto translate for Okinawan officials. At that time, he introduced Kanryo toanother expert of the �ghting traditions named Kojo Taitei (1837–1917)who also taught him. It was through Kojo Taitei, and a friend of the familynamed Yoshimura Udun Chomei (1830–1898), that safe passage to China,accommodations (probably in the Kojo dojo in Fuzhou, see p. 42), andinstruction for young Kanryo were arranged. Higashionna set sail forFuzhou in March 1873.Xie Wenliang (b. 1959), the great-grandson of Ryuru Ko, characterizedKanryo as an enthusiastic youth who had come to Fuzhou from Okinawa tofurther his studies in Chinese gongfu.10 Kanryo did not start studying withRyuru Ko until 1877.11 Yet oral tradition maintains that he set sail forFuzhou in 1873! Assuming both dates are accurate, a new question arises,what did Higashionna do for the �rst four years he was in Fuzhou? I believehe spent the time training at the Kojo dojo. It was during this time that hemay have studied with gongfu Master Wai Xinxian, who is said to havetaught at that dojo.12 Some speculate that he may have even trained withgongfu Master Iwah there.Yoshimura Udun Chomei.It is not surprising to learn that Kanryo did not become a live-in discipleof a prominent master, as was previously believed. Aer all, Kanryo was ayoung non-Chinese who could not speak, read, or write Chinese. Chinesegongfu masters rarely, if ever, accepted outsiders as students, let aloneforeigners. It was not the way things were done during the Qing dynasty(1644–1911) in China. However, with an introduction from the Kojo family,who were well known in Fuzhou, Kanryo began training with XieZhongxiang. e reason why Kanryo studied with Xie remains the subject ofmuch curiosity.Notwithstanding, Ryuru, who was born a year before Kanryo (in July1852), was more like a big brother than a teacher to Higashionna. Althoughjust an apprentice shoemaker, evidently his pro�ciency in gongfu wasremarkable.In 1883, the year aer Kanryo returned to Okinawa, Ryuru, at age thirty-one, succeeded in opening his own school of gongfu in Fuzhou. He went onto become one of Fuzhou’s most prominent masters before he died inFebruary 1930 at age seventy-seven. Although the facts surrounding hisUchinanchu students have yet to be fully explored, there can be no questionthat his teachings have profoundly effected the growth and direction ofkarate-do.Although it is not presently known what style was taught at the Kojodojo, we know that Ryuru taught �ve quan: Happoren (Baiburen inMandarin, also known as Paipuren in Japanese), Nepai (Nipaipo inJapanese), Doonquan (also called Chukyo or Jusanporen), Roujin (Jusen),and Qijing (Shichikei), but is said to have known many more. When weexamine the various quan that Kanryo Sensei taught aer returning fromChina in 1882, we discover that there are quan from sources other thanWhooping Crane. Furthermore, Higashionna never received a teachinglicense in Ryuru Ko’s art. is would suggest that Kanryo Sensei not onlylearned the principles of other styles but also blended them into an eclectichybrid. Otherwise, the discipline Kanryo Sensei brought back from Fuzhouwould have therefore been Second-generation Whooping Crane gongfu orKojo-ryu. However, such was not the case, and he never used the nameWhooping Crane gongfu or Kojo-ryu. In fact, the same can be said of UechiKanbun who studied Tiger Fist gongfu under Zhou Zihe (1874–1926): whydid he not call his style Second-generation Tiger Fist gongful Cross-checking the Chinese ideograms that represent the quan of various otherFujian gongfu styles, I believe I may have determined some plausible sourcesfrom which Higashionna Kanryo learned his other quan if they did notcome from the Kojo dojo.ere are four other styles of Crane Boxing each of which use their ownSaam Chien quan (Sanchin kata), and one also uses Sanseiru and Niseishi(Nijushiho). Dragon Boxing uses Seisan, Peichurrin (Suparinpei), SaamChien, and a quan called Eighteen Scholar Fists (mentioned in the Bubishi),in addition to other quan.Tiger Boxing also uses Saam Chien, Sanseiru, andPeichurrin, among other quan. Dog Boxing, or perhaps better known asGround Boxing, also uses Saam Chien and Sanseiru,among others. ArhatBoxing, also known as Monk Fist, uses Saam Chien, Seisan, Jutte, Seipai,Ueseishi (Gojushiho), and Peichurrin among others. Lion Boxing uses SaamChien and Seisan among others.ere can be no question that Higashionna Kanryo had, aer living inFuzhou for nearly a decade, come to learn the central elements of severalkinds of Chinese gongfu.Remember that Miyagi Sensei told us, in his 1934Outline of Karate-do that “the only detail that we can be sure of is that ‘astyle’ from Fuzhou was introduced to Okinawa in 1828, and served as thebasis from which Goju-ryu karate kempo unfolded.”Itosu Anko.If we are to consider what Master Miyagi told us, then it would seem thatsomething other than just Ryuru’s tradition formed the basis from whichGoju-ryu unfolded. Kyoda Juhatsu, the senpai (senior) of Miyagi Chojunwhile under the tutelage of Kanryo Sensei, said that Master Higashionnaonly ever referred to his discipline as quanfa (kempo), and also taughtseveral Chinese weapons, which Miyagi Sensei never learned.e question of whether Higashionna may have obtained a copy of theBubishi from one of his masters in Fuzhou is the source of much discussionand it remains one of the most popular theories.e �h theory claims Itosu Anko (1832–1915) was the source fromwhich the Bubishi appeared in Okinawa. Whereas Higashionna in�uencedthe direction and development of the �ghting arts in the Naha area, Itosuwas responsible for handing down the other mainstream self-defensetradition, which later became known as Shurite, and possibly the Bubishi aswell. His teacher, the legendary “Bushi” Matsumura Chikudun Pechin Sokon(1809–1901), had studied gongfu in both Fuzhou and Beijing and may verywell have been the source from which the Bubishi �rst appeared in Okinawa.Mabuni Kenwa, the founder of Shito-ryu, wrote in his version of the Bubishithat he had made a copy from the copy his teacher (Itosu) had himself made.We assume that as Matsumura was his teacher, Itosu made his copy fromMatsumura’s.Wu Xiangui (Gokenki).A sixth possibility is that the Bubishi was brought to Okinawa by UechiKanbun (1877–1948), the founder of Uechi-ryu. e Uechi-ryu karate-dotradition tells us Uechi went to Fuzhou in 1897 where he ultimately studiedGuangdong Shaolin Temple Tiger Boxing directly under master Zhou Zihe(Shu Shiwa in Japanese).One of Uechi Kanbun’s students, Tomoyose (Tomoyori) Ryuyu (1897–1970), an accomplished student of the �ghting traditions, dedicated most ofhis life writing an analysis of kempo, vital point striking, and the applicationof Chinese herbal medicine. Entitled Kempo Karate-jutsu Hiden (Secrets ofKempo Karate-jutsu), the document, now owned by the Uechi family,addressed a number of articles identical to the Bubishi. UnfortunatelyTomoyose died before he was able to complete this analysis. e similaritiesare too frequent to doubt that the Uechi family once possessed a copy of theBubishi.A seventh theory concerns two Chinese tea merchants who moved toOkinawa during the Taisho era (1912–25). Wu Xiangui (1886–1940), whowas a White Crane gongfu expert, moved from Fuzhou to Okinawa in 1912.Uechi Kanbun wrote that Wu (Go Kenki in Japanese) taught gongfu in theevenings in Naha. It is claimed that he had a major in�uence upon MiyagiChojun, Mabuni Kenwa, Kyoda Juhatsu,13 and Matayoshi Shinho, son ofMatayoshi Shinko.14e second tea merchant was a friend of Wu’s named Tang Daiji (he wascalled To Daiki in Okinawa). Tang (1887–1937) moved from China to Naha,Okinawa in 1915. In his home village, Tiger Fist gongfu was very popularand Tang had become well known for his skills. In Okinawa he befriendedMiyagi Chojun and other prominent karate enthusiasts, and is said to havehad a big impact upon the karate community during that time. It is possiblethat either of these individuals may have brought copies of the Bubishi thatthey in turn gave to one or more of these famous Okinawan masters.e eighth theory concerns Nakaima Chikudun Pechin Norisato,founder of the Ryuei-ryu karate tradition. Son of a wealthy family in Naha’sKuninda district, he was required to learn the principles of Bunbu Ryodo(the philosophy of the twin paths of brush and sword, symbolizing theimportance of balancing physical training with protracted introspection andstudy) from an early age. He was sent to Fuzhou when he was nineteen yearsold. Nakaima obtained his formal introduction to Ryuru Ko from a friend ofhis family, a military attache who had visited the Ryukyu Kingdom in 1866(from June 22 to November 18) as a subordinate of the Qing Sapposhi ZhaoXin. In 1870, Nakaima became an uchideshi (live-in disciple) of Ryuru Ko.Aer six years of sacri�ce and diligent training he surfaced in 1876 as apro�cient expert. Before departing from Ryuru Ko’s, he was required tomake copies (by hand) of the many books he had studied. Among the mostnoted books were: books on etiquette, health, and Chinese medicine, and abook about cultivating a brave spirit through the practice of quanfa.Somebelieve that the present Okinawan Bubishi is a compilation of thesedocuments. Nakaima spent the next year touring Guangdong Province andBeijing to further his understanding of the �ghting traditions, and returnedto Okinawa with an impressive collection of weapons.e ninth theory concerns the Kogusuku or Kojo (pronounced Cai inMandarin) clan (descendants of Naha’s Kuninda irty-six Families), afamily long known for its martial arts heritage in Okinawa. Dating back to1392, the family has long enjoyed ties with Fuzhou and has been connectedwith experts like Makabe (Udon) Kyoei, Iwah, and Wai Xinxian.15 It is saidthat Kojo Taitei (1837–1917), who had studied gongfu in Fuzhou, was agood friend of Higashionna Kanryo. Kojo Kaho (1849–1925) even had hisown dojo in Fuzhou, where it is alleged that Wai Xinxian instructed severalOkinawans and Uechi Kanbun trained for a short time before becomingZhou Zihe’s disciple.16 Dr. Hayashi Shingo, the most senior disciple of Kojo-ryu Master Kojo Kafu (grandson of Kojo Kaho), said Kojo Taitei broughtback a “secret text” on gongfu from Fuzhou upon which much of their stylewas based.17 It is entirely possible that this text was the Bubishie tenth theory was brought to my attention by Ohtsuka Tadahiko,18which I shall refer to as the “museum hypothesis.” During the RyukyuKingdom, an official building called the Tenson, which housed objects ofhistorical, cultural, artistic, and scienti�c interest, was located next to theSanshikan19 residence in Naha’s Kuninda district. Under this theory, theBubishi is said to be a compilation of written gongfu precepts taught inNaha’s Chinese community and several other texts from the Tenson.Folklore says that the book later became a treasure guarded by the mastersof the civil �ghting traditions in Naha when the kingdom was abolished in1879; hence, the tradition of it being passed down copied by hand unfolded.is theory seems unlikely however in light of the existence of LiuSongshan’s Shaolin Bronze Man Book—a work not associated with Okinawayet identical in content to the BubishiIt is possible that any one of these theories or perhaps even several ofthem may be true. It appears that many copies of the Bubishi were incirculation in Okinawa by the early twentieth century and not all may havebeen brought at the same time or in its current complete form. Nonethelessthese theories are worthy of further study and exploration not only for theirrelevance to the study of the Bubishi in particular but also of the history ofthe Okinawan civil �ghting arts in general.e History of Karate-doe evolution of the Okinawan civil �ghting arts was shaped by a number ofsociological and historical factors. To comprehend how karate became theart that it is today and why the Bubishi had such a strong impact duringthelatter stages of its development, a knowledge of Okinawan history andsociety is necessary.rough presenting karate-do’s history, I will describe the RyukyuKingdom’s connection with China. When exploring this history, China’spenetrating effect upon Okinawa’s tiny island culture becomes readilyapparent, thus establishing the context for the advent of Chinese gongfu andarrival of the Bubishi in the Ryukyu Kingdom. is analysis will alsoillustrate how Chinese gongfu, evolving in a foreign culture, was affected bythat culture.eories on the Development of Karate before the TwentiethCenturyere are four common theories explaining the development of karate-do.e �rst claims that the unarmed �ghting traditions were developed bypeasants. e second claims the Okinawan �ghting arts were primarilyin�uenced by Chinese arts that were taught by the so-called “irty-sixFamilies” of Chinese immigrants who settled in Kume village (also known asKuninda) in the fourteenth century. e third theory concerns the 1507weapons ban by King Sho Shin, which led to an increased need by wealthylandowners for an effective means of defending themselves and theirproperty. e fourth theory claims that the arts were developed primarily bydomestic security and law enforcement personnel who were not allowed tocarry weapons aer the 1609 invasion of Okinawa by Satsuma.Folklore would have us believe that Okinawa’s civil �ghting legacy wasdeveloped by the subjugated “pre-Meiji peasant class.” Described astyrannized by their overlords, the peasants, in an effort to break free of thechains of “oppression,” had allegedly conceived an omnipotent �ghtingtradition. Some people have further hypothesized that combative principleshad “somehow” been applied to the implements they used in their dailylives.It has also been postulated that, during the cover of total darkness, forfear of reprisal if caught, the peasants not only established this culturalphenomenon but also succeeded in handing it down for generations,unbeknownst to local authorities. Supported by mere threads of historicallyinaccurate testimony, one discovers that the “pre-Meiji Peasant ClassSupposition” is not worthy of serious consideration. Nonetheless, someresearchers have erroneously credited the peasant class with thedevelopment of both Okinawa’s armed and empty-handed combativetraditions. However, a further study of the Ryukyu Kingdom reveals �ndingsthat suggest a more plausible explanation.In the following sections I will study the remaining three theories as theyrelate to Okinawan history and will introduce several new theories, notably,the role of Okinawan ryugakusei (exchange students) and sapposhi (Chineseenvoys) on the development of the Okinawan �ghting arts and the in�uenceof Japanese �ghting arts.Indigenous and Japanese In�uences Prior to the FourteenthCenturyIn 1816, following his expedition to the west coast of Korea and the “GreatLoo-Choo” (Okinawa), Basil Chamberlain Hall, in a discussion with exiledEmperor Napoleon, described Okinawa as a defenseless weaponless islanddomain. In fact, the Ryukyu Kingdom had been thoroughly familiar withthe ways of war.From before recorded history, in addition to being versed in the use ofthe sword, the spear, archery, and horsemanship, Okinawan warriors had arudimentary form of unarmed hand-to-hand combat, that included striking,kicking, elementary grappling, and escape maneuvers that allowed them tosubdue adversaries even when disarmed.During the rise of the warrior cliques in tenth-century Japan, wide-scalemilitary power struggles compelled apathetic aristocrats to intermittentlyseek out refuge in more tranquil surroundings. Many solicited theprotection of more powerful allies, some relocated to bordering provinces,there were even those who journeyed to neighboring islands, including theRyukyu archipelago.Militarily dominated by local chieain warriors (aji or anji), theUchinanchu had actively engaged in territorial dissension from the seventhto the �eenth centuries, and placed much value upon military knowledge.Arriving with contingents of heavily armed security personnel, Japanesearistocrats were venerated and ultimately retained the services of localsoldiers. As a result of this the standard Japanese combative methodologiesof the Heian Period (794–1185), including grappling, archery, halberd,spear, and swordsmanship, were introduced to the Uchinanchu.Perhaps the most profound historical event to effect the evolution ofOkinawa’s native �ghting traditions was the arrival of Tametomo (1139–70).e eighth son of feudal warlord Minamoto Tameyoshi (1096–1156) and asubordinate of Japan’s once-powerful Minamoto clan, Tametomo, while stilla teenager, is described in the Tales of the Hogen War (Hogen Monogatari),as a �erce warrior. A remarkably muscular and powerful man, Tametomo issaid to have stood over seven feet tall and was a powerful �ghter, famous forhis remarkable skill in archery.During a brief military encounter in 1156, the Minamoto clan wasdefeated by their rivals, the Taira, and several of the leading members of theMinamoto who were not executed were tortured and exiled to OshimaIsland near the mountainous Izu Peninsula, in the custody of a minor Tairafamily, the Hojo. Among the exiled was Minamoto Tametomo, who endedup taking control of Izu many years later, and worked his way south to theRyukyu Archipelago.Excelling in strategy and the art of striking heavy blows, Tametomo hadoverrun all of Kyushu within three years. Arriving in Okinawa, at Unten(near Yagajijima Island), he made contact with Ozato Aji, lord of UrazoeCastle, and was revered for his military might. Marrying Ozato’s sister,Tametomo became lord of Urazoe and had a son he named Shunten. In1186, Shunten defeated Riyu (the last ruler of the Tenson dynasty) andbecame the island’s most powerful aji.e Shunten dynasty lasted until1253 and perpetuated the combative traditions introduced by Tametomoand his bushi (warriors).Notwithstanding, with Okinawa being divided into three tiny kingdoms,territorial dissension continued until one powerful aji, Sho Hashi, uni�edthe three rival principalities and formed a centralized government in 1429.Several dynasties later, in 1507, during the thirtieth year of hisadministration, Sho Shin-O ended feudalism in the Ryukyu Kingdom byratifying the “Act of Eleven Distinctions,” which included a prohibition ofprivate ownership and stockpiling of weapons. is is historically signi�cantfor researchers because it explains why the Uchinanchu began intensivelycultivating an unarmed means of self-defense.Chinese In�uences on the Development of Karate-doOkinawa’s �rst recorded contact with the Chinese was during the Suidynasty in 607 A.D. However, unable to understand the Okinawan dialect(Hogan), the Chinese envoys returned without establishing substantialcommerce. It was not until 1372, some four years aer the Mongols fell tothe powerful forces of the Ming dynasty (1368–1644), that Emperor HongWu sent his special representative, Yang Zai, to Chuzan, the most powerfulof Okinawa’s three rival kingdoms, to establish a tributary alliance.Landing at Maki-minato (Port Maki) during the reign of Satto (1350–95), the imperial envoy outlined China’s uni�cation and omnipotence. eMing representative advised Chuzan to become a tributary colony and makeplans to accommodate the Chinese.Having previously enjoyed limited, but unsanctioned, commerce withFujian Province, Satto recognized this opportunity and ultimately welcomedthe petition. Taiki, the king’s brother and special emissary, took tribute toChina, where the liaison was rati�ed.THE THIRTY-SIX FAMILIESBy 1393, a Chinese mission was established in Naha’s Kuninda, which isnow referred to as the “irty-six Families.” is is important because it
- ESTUDO GEOGRAFIA (11)
- ESTUDO GEOGRAFIA (14)
- ESTUDO GEOGRAFIA (16)
- ESTUDO GEOGRAFIA (19)
- ESTUDO GEOGRAFIA (20)
- ESTUDO GEOGRAFIA (21)
- ESTUDO GEOGRAFIA (22)
- ESTUDO GEOGRAFIA (23)
- ESTUDO GEOGRAFIA (24)
- ESTUDO GEOGRAFIA (26)
- ESTUDO GEOGRAFIA (27)
- ESTUDO GEOGRAFIA (29)
- ESTUDO GEOGRAFIA (31)
- Questão 1: O processo de consumo sofre a influência do processo psicológico, assim, dentre as funções mentais superiores, temos a motivação como um...
- Tendo como referência a Filosofia Medieval qual das alternativas apresenta característica desta época? Entre o fragmentário e o unificador. Nenhuma...
- Qual é um dos principais desafios enfrentados pelos movimentos sociais na era da globalização?
- a seguinte afirmativa: "[...] flexibilidade considerando que a divisão do trabalho industrial nos últimos tempos influenciou a organização curricul...
- A resposta de um projeto de edificação a seu contexto inclui considerar as características físicas de seu terreno, principalmente a configuração da...
- Qual é o nome da famosa escola de magia da série "Harry Potter"?a) Beauxbatonsb) Durmstrangc) Hogwartsd) Ilvermornye) Mahoutokoro
- Em que país nasceu o filósofo Karl Marx?a) Françab) Alemanhac) Inglaterrad) Rússiae) Áustria
- Qual é a famosa pirâmide que fica no Egito?a) Pirâmide de Chichén Itzáb) Pirâmide de Teotihuacanc) Pirâmide de Gizéd) Pirâmide de Nubiae) Pir...
- O que significa a sigla "GDP", muito usada em economia?a) Global Data Processingb) Gross Domestic Productc) General Data Policyd) Global Devel...
- Quem foi o criador da teoria da relatividade?a) Nikola Teslab) Albert Einsteinc) Isaac Newtond) Galileo Galileie) Max Planck
- Qual é o maior rio do mundo em volume de água?a) Amazonasb) Niloc) Yangtzed) Mississippie) Congo
- Qual é o nome do processo de mudança das espécies ao longo do tempo, proposto por Charles Darwin?a) Teoria da Evoluçãob) Seleção Naturalc) Teor...
- Qual é a capital da Austrália?a) Sydneyb) Melbournec) Canberrad) Brisbanee) Adelaide
- ATUACAO_DO_ENFERMEIRO_NO_AUXILIO_DA_AMAMENTACAO_uma_questao_de_educacao (4)
- Producao do cuidado no Programa - Marluce Maria Araujo Assis
Perguntas dessa disciplina
Grátis
Revelation is the gracious act of God by which He communicates things about Himself and our relationship with Him. Throughout theologians have dist...
Grátis
Revelation is a gracious act of God by which He communicates to us things about Himself and our relationship with Him. Throughout theologians have ...
What is the topic of the text? a. The Ten Commandments in the Bible.b. The importance of following the Decalogue in the Catholic Church.c. The ...
What is the function of 1º Ten PATRICK in the given list of military personnel? a. Adj Of Gestãob. Adj OPAIc. Of Controle de Danosd. Rspnl PRO...
What are the 'five fundamentals' formulated in the Niagara Bible Conference in 1910? a) The Bible is inspired and inerrant, the virgin birth of C...
