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Karate Kurofune(Part #4)

Plausible Sources of the "Bubishi"

Many believe that Higashionna Kanryo is the most likely source from which the"Bubishi" first appeared in Okinawa. However, while this theory is prevalent,especially among the followers of the Goju tradition, it is still only a theory.

Itosu Ankoh (1833-1915)[i] is yet another plausible source from which the"Bubishi" may have appeared. Histeacher, the "legendary" BushiMatsumura Chikudoun PechinSokon (1809-1901), had studiedgongfu in both Fuzhou and Beijing

and may very well have been thesource from where the "Bubishi"first appeared in Okinawa.

Mabuni Kenwa, the founder ofShitoryu, told us when hepublished the "Bubishi" in 1934 thathe had made a copy from the copyhis teacher (Itosu) had made. Weassume that Itosu had made thatcopy from Matsumura's, which washis teacher.

The Uechiryu karatedo tradition tells us that its founder, Uechi Kambun (1877-1948) went to Fuzhou in 1897, where he ultimately studied Guangdong ShaolinTemple Tiger style boxing directly under Master Zhou Zhihe (Shu Shi Wah inJapanese; 1874-1926). Some are of the opinion that it was Uechi Sensei thatbrought back the Bubishi.

Incidently, Tomoyose Ryuyu (1897-1970), one of Uechi's original students,compiled an analysis of the principles of kyushojutsu (striking vital points), tuite(grappling), kansetsu (twisting joints), and kampo (Chinese herbal medicine) in abook entitled "Kenpo Karate-jutsu Hiden" ("The Secrets of Quanfa: The Art ofChinese Hands"), which was never published due to his untimely death. Thecontents of his analysis are identical to the "Bubishi" and are now the property ofthe Uechi family. Tomoyose's analysis clearly shows, as does Mabuni's, that the"Bubishi" was known outside Gojuryu circles.

Another person who taught Chinese gongfu in Okinawa during the Taisho Period(1912-25) was Wu Xianhui (1886-1940). Believed to be a White Crane gongfu


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expert, Wu Xianhui (Go Kenki in Japanese), a native of Fuzhou, moved toOkinawa in 1912, where he became a tea merchant.

Uechi Kambun wrote that Wu also taught gongfu in the evenings inNaha. Responsible for having had a major influence upon Miyagi Chojun,

Mabuni Kenwa, Kiyoda Juhatsu (1887-1969), and Matayoshi Shinho (born 1922),Go Kenki is yet another possible source for the "Bubishi's" arrival in Okinawa.

Another interesting point that indirectly ties Go Kenki to the "Bubishi" wasbrought to my attention by Master Kanzaki Shigekazu, a direct disciple of the lateKiyoda Juhatsu (Miyagi Chojun's senior while he studied underHigashionna). The second generation master of To-Onryu, Master Kanzaki toldme that the Nepai kata (which appears in the "Bubishi") descended directly fromFang Jiniang (the founder of Fujian Yongchun White Crane gongfu), and wastaught to Kiyoda Sensei by Go Kenki and not Higashionna Kanryo.

Incidently, another friend of Go Kenki's worth mentioning is Tang Daji (inMandarin; 1887-1937), or To Daiki as he was called in Okinawa. Moving fromChina to Naha, Okinawa, in 1915, Tang, like Go Kenki, became a tea merchantand opened his own shop. Tiger Fist gongfu was very popular in the Chinesevillage from where he came, and Tang had become well known for his skills. InOkinawa, he befriended Miyagi Chojun and other prominent karate enthusiasts,and is said to have had a big impact upon the karate community during thattime. It is possible that the "Bubishi" came to Okinawa by way of Tang Daiji.

Nakaima Chikudoun Pechin Norisato, the founder of the Ryueiryu karate tradition,was required to learn the principles of "bun bu ryo do" from an early age. From awealthy family in Naha's Kuninda, he was sent to Fuzhou, Fujian Province, whenhe was 19 years old. Receiving a recommendation to study the fighting traditions

directly under Ryuruko, Nakaima obtained hisformal introduction from a military attach, whomhis family had befriended after he visited theRyukyu Kingdom in 1866 (from June 22nd toNovember 18th), as a subordinate of the QingSapposhi, Zhao Xin. In 1870, Nakaima becamean uchi deshi (live-in disciple) of Ryuruko, wherehe devoted himself entirely to the study of "bunbu ryo do". After six years of sacrifice anddiligent training, he surfaced in 1876 as aproficient expert. Before departing fromRyuruko's, he was required to make copies (byhand) of the many books he had studied.

Among the most noted books were: the"Bubishi," a book on etiquette, precepts for goodhealth, Chinese medicine, and a book about

Nakaima Kenri


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cultivating a brave spirit through the practice of quanfa (kenpo). Many are of theopinion that the present Okinawan "Bubishi" is a compilation of thesedocuments. Nakaima spent the next year touring Guangdong Province andBeijing in an effort to further his understanding of the fighting traditions, andreturned to Okinawa with an impressive collection of weapons.

An interesting story told by the Nakaima family recounts the occasion whenRyuruko visited Okinawa in 1914 (some say to see Higashionna). Apparently, onthe same day he arrived in Okinawa, one of his former students, SakiyamaKitoku from Naha's Wakuta Village (a man renowned for his remarkable legmaneuvers that had travelled to Fuzhou and trained under Ryuruko withNorisato), was on his deathbed. Upon being informed of Kitoku's grave condition,Master Ryuruko demanded to be escorted to his home without delay. Arrivingtoo late, Master Ryuruko said: "If he would have had a pulse remaining, I wouldhave been able to save him."

The Kogusuku or Kojo (pronounced Cai in Mandarin) clan (descendants ofNaha's Kuninda original 36 families) is another family who has long been knownfor its martial arts heritage in Okinawa. Dating back to 1392, the family has longenjoyed ties with Fuzhou and has been connected with experts like Iwah and WaiXinxian. It is said that Kojo Taitei (1837-1917) was a good friend of HigashionnaKanryo, and Kojo Kaho (1849-1925) even had his own dojo in Fuzhou, whereUechi Kambun allegedly trained for a short time before becoming Zhou Zhihe'sdisciple. It is also said that Kojo Taitei brought back a secret book on Chinesegongfu that some believe may have been the "Bubishi." Interviewing HayashiShingo Sensei, the most senior disciple of Kojo Kaho, and then comparing theprinciples of Kojoryu to those described in the "Bubishi," I discovered remarkablesimilarities. As such, we cannot overlook the possibility that the "Bubishi" is insome way connected to the Kojo family.

Matayoshi Shinko (1888-1947) is yet anotherpossibility from where the "Bubishi" may haveappeared in Okinawa. Many say thatMatayoshi Shinko's empirical research put himin a category all his own.

A man once closely associated with FunakoshiGichin, Matayoshi traveled to China more thanonce and spent considerable time and effortstudying a myriad of Chinese fightingdisciplines. With Funakoshi, Matayoshidemonstrated at the Butokuden in 1917 andwas among those who enjoyed the privilege ofperforming before the Crown Prince (ShowaEmperor Hirohito) in 1921 at Shuri Castle.

Matayoshi Shinko


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Matayoshi's son, Shimpo, the Okinawan representative of the prestigious DaiNippon Butokukai and a former student of Go Kenki, told me that manuals likethe "Bubishi," which described the practice and precepts of Chinese boxing, werenot unusual. Ironically, he maintained that a style that did not possess a book ofthis nature would be considered unusual!

First brought to my attention by Harry Cook, there is the provocative commentson "page 104" of Robert W. Smith's 1974 book, "Chinese Boxing: Masters andMethods," that helped me corroborate the lineage of Master Liu Songshan's"Bubishi." Addressing the 28 copies of a "secret book" that were given to the 28students of Chen Li-shu (incorrect Wade-Giles transliteration for Cheng Li-shu;the Chinese ideograms are for third generation White Crane Master Zheng Lishu[Pinyin] found in the "Bubishi"), the servant and disciple of Fang Jiniang, thefounder of Yongchun White Crane gongfu. Pursuing this point, I later discoveredthat one of Zheng's disciples, named Peng, passed on a copy of the book toZhang Argo, one of four White Crane gongfu experts (Lin Yigao, Ah Fungshiu,

and Lin Deshun) who immigrated to Taiwan in 1922. While his copy was passedon to his son Zhang Ie-die, Master Lin Deshun passed his copy to his disciple,Liu Gou; it has remained a treasure of the Liu family for the last seven decades.

Having first met one of Master Liu's three son's (Liu Songshan) in Fuzhou,hosting him twice at my home in Japan, and later visiting him in Taiwan, I havebecome familiar with that book, entitled the "Secret Shaolin Bronze Man Book,"and can testify that it is, in every way, identical to the "Bubishi."

Finally, Ohtsuka Tadahiko[ii], when expounding uponthe advent of the "Bubishi" in Okinawa, told me that weshould not rule out the "museum hypothesis." Oncelocated next to the Sanshikan[iii] residence in Naha'sKuninda (Kume Village), during the Ryukyu Kingdomera, an official building housing objects of historical,cultural, artistic, and scientific interest may have beenthe source from which the "Bubishi" came. Believed tobe a compilation of gongfu precepts taught in Naha'sChinese community of Kuninda, folklore says that thebook later became a treasure guarded by the civilfighting traditions masters in Naha when the kingdomwas abolished in 1879.

Corroborating this hypothesis Tomoyori Ryuichiro wrote "that after 1723, eitherKume officials or Ryugakusai were responsible for bringing both Fujian bujutsuand the Bubishi to Okinawa. These were considered the secrets of the Kumevillagers. The book was kept at the Tenson Temple's library up to about 1867 bythe Kume villagers. Fujian gongfu and the Bubishi were handed down toOkinawan bushi by the people of Kume."

Ohtsuka Tadahikos Bubishi


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I know there were several Chinese manuals like the "Bubishi," addressingtraining skills, philosophy, herbal medicines, moral responsibility, and vital pointstriking, during that era. However, I believe that Go Kenki most likely brought the"Bubishi" in question to Okinawa.

Responding to a very tasteless letter I received from Mr. Chris Clifford pertainingto my "Bubishi" publication, I sent the following reaction dated July 29, 1992. It isa precept used by the late Bushi Matsumura, and one I felt appropriate: "And tothose who's progress remains hampered by ego-related distractions, let humility,the spiritual cornerstone upon which the civil combative disciplines rest, serve toremind you to place virtue ahead of vice, values ahead of vanity and principlesahead of personalities. If you are too proud or complacent to embrace this realitythen you have yet to even pass the most elementary stage of physical training."

I hope this has cleared up some of the speculation surrounding the "Bubishi."


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The Fujian Gongfu-Okinawan KarateConnection Lineage Chart

Compiled by Patrick McCarthy

Fang Shiyu

Luohan Quan

The father of Fang Jiniang, who allegedly mastered Luohan Quan (Monk Fist)while a recluse at a provincial Buddhist temple in Fujian, many believe to be thesouthern Shaolin Temple on Mount Jiulian (Nine Lotus) in Fujian's Putian district.

Fang Jiniang

Yongchun White Crane Founder

The daughter of Fang Shiyu, who combined the Luohan Quan she learned fromher father with the natural defensive concepts she learned after watching anencounter between two white cranes in a bamboo grove.

Zeng CishuBlack Tiger Fist Gongfu

Allegedly a powerful Tiger Fist boxer who tested his skills and lost against FangJiniang, who later become her servant, disciple, and ultimately the secondgeneration headmaster of Yongchun White Crane Gongfu. It is said that ZengCishu was responsible for passing on a secret book of quanfa ("Bubishi") to his28 disciples.

One of Zeng's 28 disciples was Fang Shupei, who had two students, Lin Yigaoand Zhang Argo. Lin Yigao and Zhang Argo, with Lin Deshun, and another ofZeng's direct disciples, Ah Fungshiu, immigrated to Taiwan in 1922, taking withthem their copies of the secret book of quanfa, the "Bubishi."

Wang FoudengA disciple of Zeng Cishu, and a third generation master of Yongchun WhiteCrane Gongfu. This is the same Master Wang described in the "Bubishi," andquite possibly its author/compiler as well.

Zheng LishuZheng Lishu was another disciple of Zeng Cishu, and also a third generationmaster of Yongchun White Crane Gongfu. One theory maintains that ZhengLishu was responsible for passing on a secret book of quanfa ("Bubishi") toZeng's 28 disciples. Among Zheng Lishu's top disciples were his son ZhengBishu, and Cai Zengshu. Cai Zengshu (believed to be the cousin of Cai Shou


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(1816-1906), related to the Kojo family of Okinawa), was the teacher of TaiGongsong, who taught Lin Deshun and later immigrated to Taiwan. Lin Deshunwas the teacher of Liu Songshan's father, Liu Gou. Called the "Secret ShaolinBronze Man Book," the Liu family has had a copy of the "Bubishi" in their familyfor the last seven decades.

Zheng Lishu's son Zheng Bishu, taught his son Zheng Tongshu, who in turntaught Li Zaiying. Li Zaiying established Fujian Crane Fist Gongfu.

Moving from his tiny village to the port city of Fuzhou during the later years ofthe Qing Dynasty (1644-1911), Lin Shixian, a master of Yongchun White CraneGongfu, taught Pan Yuba. Master Pan taught Xie Zhongxiang (Ryuruko), ayoung shoemaker's apprentice from Fuzhou's Changle district. Xie Zhongxiang(1852-1930), credited with developing the Whooping Crane sect of White Cranegongfu, reportedly taught Nakaima Norisato, Higashionna Kanryo, and SakiyamaKitoku.

CW: Patrick, I couldn't help but overhear some of the long distanttelephone calls you've been receiving all day. Do you have access to theold books to which you were just referring?

PM: Yes, I do. Often I get access to many of the old and original books onkarate-jutsu, or sometimes I am able to make photocopies of books likeFunakoshi's 1922 "Ryukyu Kenpo Toudijutsu," the 1925 reprint entitled "RentanGoshinjutsu," and his original "Karatedo Kyohan"; both of Motobu Choki's books,"Okinawa Kenpo Toudijutsu" and "Watashi no Toudijutsu"; Mabuni Kenwa's 1934"Sepai/Bubishi Kenkyu"; and Nakasone Genwa's 1938 "Karatedo Taikan," toname a few of the more popular one's. Ironically, I have received some of mybooks not in Japan, but in England, from Graham Noble. Graham has a greatcollection.

CW: Can people write to you to order them?PM: Well, I can't make any promises, but I have ordered books for people in thepast, if and when they were available. I don't mind steering someone in the rightdirection if I can.

CW: What can we expect to see in the near future from you?PM: Well, Ohara Publications, from California (of BLACK BELT magazine)recently called me and are planning to re-release my book, "Classical Kata ofOkinawan Karatedo" in the near future. To me, that means there is a growinginterest in karatedo's history and philosophy.

At this year's "Budo Culture Seminar" (at Japan's International Budo University), Iwas asked by Mr. Meik Skoss (a long time resident of Japan, former student ofthe late Donn F. Draeger, an ardent disciple of classical bujutsu, and contributingeditor to AIKIDO JOURNAL [formerly AIKI NEWS]) if I would consider doing


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something for AIKIDO JOURNAL in the future. To me, that tells me that there isa growing interest beyond the natural realm of karatedo.

Let me see, I believe that I have an article on Master Kinjo Hiroshi (the very firstinterview he has ever granted) appearing in this coming issue of the JOURNAL

OF ASIAN MARTIAL ARTS (Volume 3, Number 2) as well.

I also have been working on a big piece about Mabuni Kenwa (Shitoryu) and theeclectic legacy he left behind that Terry (O'Neill) will be running as a series in thenear future. Thanks to Master Konishi of the Ryobukai; Akamine Eiiryo of theRyukyu Kobudo Hozon Shinko Kai; Master Sakagami Ryusho (1915-1993), thefounder of the Itosukai Shitoryu; the Kiyoda (Juhatsu) family; Kinjo Hiroshi;Master Uechi Kanei (1904-1993), the founder of Shitoryu Kenpo; and the Kunibafamily, I have been able to obtain a lot of rare photos of Mabuni, many of whichhave never been published before. I am really looking forward to this article.

CW: Patrick, do you have any advice for students traveling to Japan tovisit and train?PM: Sure, I have some advice ... enjoy yourselves! There is only the moment.For the budoka, Japan, with its ancient customs, cultural paragons, and mysticalambience, is an island of immeasurable intrigue just waiting to be discovered.

How many karatedo students become so moved by what they are studying, thatthey actually plan, save, and sacrifice just so they can execute their dream ofmaking the journey? You have to admire someone's tenacity to do that.

However, on another note, I have some other advice too. Many foreignersventuring to Japan, for one or two weeks of their lives, are seemingly too quick togobble up any and every little morsel that their Okinawan/Japanese teachers tellthem, regardless of what it may be.

In this light, the foreign enthusiast is often too naive to understand the context ofwhat they hear. Then, when they go back to their own countries, they say this orthat is the way it is because master so and so said it was.

I don't mean to sound cynical in telling you such stories, and I hope I am notcoloring a ugly portrait of all karatedo teachers in Japan, because such is not thecase.

But, they do exist, and quoting Nagamine Shoshin, I'll put this point to rest fornow: "The Western world is not the only place where charlatan karate teachersexist. We too, right here in Okinawa and Japan, have our own fair share."

Although many foreigners who practice Japanese budo are in some wayinterested in the culture from which it unfolded, most know little or nothing aboutit. It is a concept rarely understood and almost never taught by foreign teachers.


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If fighting was all there was to karate then half of Harlem's ghetto would be 10thdan masters. Understanding the basis of Japanese culture and its language,along with the physical principles and metaphysical precepts upon which budorest are important lessons in learning to better understand karatedo.

I will speak more about this later but, in Western society, we often measure thedegree of our success or happiness by how much we possess. It is deeplyingrained in Japanese culture that true success and happiness is not necessarilyfound in acquiring more and more but rather learning to appreciate less and less,a precept that permeates not only Japanese culture but karatedo and all thefighting traditions as well.

CW: Patrick, changing the subject, what else do you have on the go rightnow?PM: I am quite busy with a number of other projects. If I have not already taken

up too much of our interview time, I would like to list them for you. Yuriko(Patrick's wife) often says that I get too carried away with what I am talking about;so in the event that I do, please do not hesitate to stop me.

Last year, Tuttle Publications asked me to translate Nagamine Shoshin's secondbook, "Okinawa no Karate Sumo Meijin Den" ("The Story of Okinawa's Karateand Sumo Stalwarts"). I have spoken to Nagamine Sensei about this now manytimes and I suppose as soon as the financial arrangements can be agreed upon Iwill be getting underway with that project. I am really looking forward to it, as thebook is extremely informative, but difficult to translate. Fortunately, I haveaccess to unlimited help ... right Yuriko?

An old colleague from Canada, now residing in Okinawa, is presently working onsetting up a RESIDENT PROGRAM for foreigners who are interested in makinga pilgrimage to the "island of karate," Okinawa. He has asked me to set up thehistory and philosophy part of the program. I suspect that this program will bequite successful, as it will provide foreign enthusiasts the opportunity to makedirect contact with many of Okinawa's best schools and most prominent masterswithout all the formalities that are so often involved. I'll keep you up to date on it

Another person I would like to mention for the benefit of those readers who mightbe considering a trip to Japan is Aladdin Timur Sensei, the director of theOdawara International Hall. Aladdin Sensei, a long time student of Master KinjoHiroshi, has recently established a remarkable training facility in Japan'spicturesque Odawara, which overlooks the Inland Sea and the HakoneMountains. Aladdin Sensei is encouraging any and all foreigners interesting incoming to Japan for the purpose of budo training and cultural exchange tocontact him at the: Odawara International Hall 4-14-3 Shiroyama, Odawara-Shi,Japan 250 (fax: 0465-23-6069).


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[i] Itosu is regarded as the grandfather of modern karate. Bringing together several traditions,he made learning safer, which surfaced under the name of Ryukyu kempo karate-jutsu.

[ii] A law graduate of Meiji University, Ohtsuka Tadahiko was born in Tokyo, 1940. He is thechief director of the Goju Kensha Karatedo Federation, author of the Japanese translation of the"Bubishi," and a gentleman in every sense of the word.

[iii] The three ministers holding the highest administrative positions in Okinawa, second only tothe king, during the Ryukyu Kingdom period.

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