Как пишется шаолинь на китайском

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«Shaolin Temple» redirects here. For other uses, see Shaolin Temple (disambiguation).

Shaolin Monastery
少林寺
Shaolin Monastery
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General information
Location	Dengfeng, Zhengzhou, Henan
Coordinates	34°30′27″N 112°56′07″E / 34.5075°N 112.93528°ECoordinates: 34°30′27″N 112°56′07″E / 34.5075°N 112.93528°E
Website
www.shaolin.org.cn

S
«Shaolin Temple» in Chinese characters
Chinese	少林寺
Literal meaning	«Temple of Shao[shi Mountain] Woods»
Transcriptions Standard Mandarin Hanyu Pinyin Shàolín sì Wade–Giles Shao4-lin2 ssŭ4 IPA [ʂâʊ.lǐn sɨ̂] Wu Romanization Soh去 lin平 zy去 Yue: Cantonese Jyutping Siu6-lam4 zi6 IPA [sìːu.lɐ̏m tsìː] Yale Romanization Siuh-làhm jih Southern Min Tâi-lô Siàu-lîm sī

The Shaolin Monastery (Chinese: 少林寺; pinyin: Shàolín sì), also known as the Shaolin Temple, is a Chan («Zen») Buddhist temple in Dengfeng County, Henan Province, China. Believed to have been founded in the fifth century, the Shaolin Temple is the main temple of the Shaolin school of Buddhism to this day.

Located 90 kilometres (56 miles) west of the city of Zhengzhou, the Shaolin Monastery and its Pagoda Forest were inscribed as a UNESCO World Heritage Site in 2010 as part of the «Historic Monuments of Dengfeng«.^[1]

History

See also: Shaolin Kung Fu

Establishment

The name refers to the woods of Shaoshi (少室; Shǎo Shì) mountain, one of the seven peaks of the Song mountains. The first Shaolin Monastery abbot was Batuo (also called Fotuo or Buddhabhadra), a dhyāna master who came to ancient China from ancient India^[2] or from Central Asia^[3] in 464 AD to spread Buddhist teachings.

According to the Continued Biographies of Eminent Monks (645 AD) by Daoxuan, Shaolin Monastery was built on the north side of Shaoshi, the central peak of Mount Song, one of the Sacred Mountains of China, by Emperor Xiaowen of the Northern Wei dynasty in 477 AD, to accommodate the Indian master beside the capital Luoyang city. Yang Xuanzhi, in the Record of the Buddhist Monasteries of Luoyang (547 AD), and Li Xian, in the Ming Yitongzhi (1461), concur with Daoxuan’s location and attribution. The Jiaqing Chongxiu Yitongzhi (1843) specifies that this monastery, located in the province of Henan, was built in the 20th year of the Taihe era of the Northern Wei dynasty, that is, the monastery was built in 495 AD.

As the center of Chan Buddhism, the Shaolin Temple attracted many emperors’ attention in China’s history. During the Tang dynasty 618–907 AD Empress Wu Zetian (AD 625–705) paid several visits to the Shaolin Temple discussing Chan philosophy with high monk Tan Zong. According to legend, Emperor Taizong granted the Shaolin Temple extra land and a special «imperial dispensation» to consume meat and alcohol during the Tang dynasty. If true, this would have made Shaolin the only temple in China that did not prohibit alcohol. Regardless of historical veracity, these rituals are not practiced today.^[4] This legend is not corroborated in any period documents, such as the Shaolin Stele erected in 728. The stele does not list any such imperial dispensation as reward for the monks’ assistance during the campaign against Wang Shichong, only land and a water mill are granted.^[5] The founder of the Yuan dynasty, Kublai Khan (AD 1215–1294) ordered all Buddhist temples in China to be led by the Shaolin Temple; eight princes during the Ming dynasty turned themselves into Shaolin monks.

Traditionally Bodhidharma is credited as founder of the martial arts at the Shaolin Temple. However, martial arts historians have shown this legend stems from a 17th-century qigong manual known as the Yijin Jing.^[6]

The authenticity of the Yi Jin Jing has been discredited by some historians including Tang Hao, Xu Zhen and Ryuchi Matsuda. This argument is summarized by modern historian Lin Boyuan in his Zhongguo wushu shi:

As for the «Yi Jin Jing» (Muscle Change Classic), a spurious text attributed to Bodhidharma and included in the legend of his transmitting martial arts at the temple, it was written in the Ming dynasty, in 1624, by the Daoist priest Zining of Mt. Tiantai, and falsely attributed to Bodhidharma. Forged prefaces, attributed to the Tang general Li Jing and the Southern Song general Niu Gao were written. They say that, after Bodhidharma faced the wall for nine years at Shaolin temple, he left behind an iron chest; when the monks opened this chest they found the two books «Xi Sui Jing» (Marrow Washing Classic) and «Yi Jin Jing» within. The first book was taken by his disciple Huike, and disappeared; as for the second, «the monks selfishly coveted it, practicing the skills therein, falling into heterodox ways, and losing the correct purpose of cultivating the Real. The Shaolin monks have made some fame for themselves through their fighting skill; this is all due to having obtained this manuscript». Based on this, Bodhidharma was claimed to be the ancestor of Shaolin martial arts. This manuscript is full of errors, absurdities and fantastic claims; it cannot be taken as a legitimate source.^[7]

The oldest available copy was published in 1827.^[8] The composition of the text itself has been dated to 1624.^[7] Even then, the association of Bodhidharma with martial arts only became widespread as a result of the 1904–1907 serialization of the novel The Travels of Lao Ts’an in Illustrated Fiction Magazine:^[9]

One of the most recently invented and familiar of the Shaolin historical narratives is a story that claims that the Indian monk Bodhidharma, the supposed founder of Chinese Chan (Zen) Buddhism, introduced boxing into the monastery as a form of exercise around a.d. 525. This story first appeared in a popular novel, The Travels of Lao T’san, published as a series in a literary magazine in 1907. This story was quickly picked up by others and spread rapidly through publication in a popular contemporary boxing manual, Secrets of Shaolin Boxing Methods, and the first Chinese physical culture history published in 1919. As a result, it has enjoyed vast oral circulation and is one of the most “sacred” of the narratives shared within Chinese and Chinese-derived martial arts. That this story is clearly a twentieth-century invention is confirmed by writings going back at least 250 years earlier, which mention both Bodhidharma and martial arts but make no connection between the two.^[10]

Other scholars see an earlier connection between Da Mo and the Shaolin Monastery. Scholars generally accept the historicity of Da Mo (Bodhidharma) who arrived in China from his country India around 480. Da Mo (Bodhidharma) and his disciples are said to have lived a spot about a mile from the Shaolin Temple that is now a small nunnery.^[11]
In the 6th century, around 547, The Record of the Buddhist Monasteries says Da Mo visited the area near Mount Song.^[12][13] In 645 The Continuation of the Biographies of Eminent Monks describes him as being active in the Mount Song region.^[13][14] Around 710 Da Mo is identified specifically with the Shaolin Temple (Precious Record of Dharma’s Transmission or Chuanfa Baoji) ^[13][15] and writes of his sitting facing a wall in meditation for many years. It also speaks of Huike’s many trials in his efforts to receive instruction from Da Mo. In the 11th century a (1004) work embellishes Da Mo legends with great detail. A stele inscription at the Shaolin Monastery dated 728 reveals Da Mo residing on Mount Song.^[16] Another stele in 798 speaks of Huike seeking instruction from Da Mo. Another engraving dated 1209 depicts the barefoot saint holding a shoe according to the ancient legend of Da Mo. A plethora of 13th- and 14th-century steles feature Da Mo in Various roles. One 13th-century image shows him riding a fragile stalk across the Yangtze River.^[17] In 1125 a special temple was constructed in his honor at the Shaolin Monastery.^[18]

Destructions and renovations

The monastery has been destroyed and rebuilt many times. During the Red Turban Rebellion in the 14th century, bandits ransacked the monastery for its real or supposed valuables, destroying much of the temple and driving the monks away. The monastery was likely abandoned from 1351 or 1356 (the most likely dates for the attack) to at least 1359, when government troops retook Henan. The events of this period would later figure heavily in 16th-century legends of the temple’s patron saint Vajrapani, with the story being changed to claim a victory for the monks, rather than a defeat.^[19]

In 1641, rebel forces led by Li Zicheng sacked the monastery due to the monks’ support of the Ming dynasty and the possible threat they posed to the rebels. This effectively destroyed the temple’s fighting force.^[20] The temple fell into ruin and was home to only a few monks until the early 18th century, when the government of the Qing dynasty patronized and restored the temple.^[21]

Perhaps the best-known story of the Temple’s destruction is that it was destroyed by the Qing government for supposed anti-Qing activities. Variously said to have taken place in 1647 under the Shunzhi Emperor, in 1674, 1677, or 1714 under the Kangxi Emperor, or in 1728 or 1732 under the Yongzheng Emperor, this destruction is also supposed to have helped spread Shaolin martial arts through China by means of the five fugitive monks. Some accounts claim that a supposed southern Shaolin Temple was destroyed instead of, or in addition to, the temple in Henan: Ju Ke, in the Qing bai lei chao (1917), locates this temple in Fujian province. These stories commonly appear in legendary or popular accounts of martial history, and in wuxia fiction.

While these latter accounts are popular among martial artists, and often serve as origin stories for various martial arts styles, they are viewed by scholars as fictional. The accounts are known through often inconsistent 19th-century secret society histories and popular literature, and also appear to draw on both Fujianese folklore and popular narratives such as the classical novel Water Margin. Modern scholarly attention to the tales is mainly concerned with their role as folklore.^{[22][23][24][25]}

Recent history

There is evidence of Shaolin martial arts being exported to Japan since the 18th century. Martial arts such as Okinawan Shōrin-ryū (小林流) style of Karate, for example, has a name meaning «Shaolin School»^[26] and the Japanese Shorinji Kempo (少林寺拳法) is translated as «Shaolin Temple Fist Method». Other similarities can be seen in centuries-old Chinese and Japanese martial arts manuals.^[27]

In 1928, the warlord Shi Yousan set fire to the monastery, burning it for over 40 days, destroying a significant percent of the buildings, including many manuscripts of the temple library.^[28]

The Cultural Revolution launched in 1966 targeted religious orders including the monastery. The five monks who were present at the monastery when the Red Guards attacked were shackled and made to wear placards declaring the crimes charged against them.^[28] The monks were jailed after publicly being flogged and paraded through the street as people threw rubbish at them.^[28] The government purged Buddhist materials from within the monastery walls, leaving it barren for years.^{[citation needed]}

The film crew for the Jet Li movie Martial Arts of Shaolin was shocked to find that there were no remaining monks when they filmed at the monastery complex in 1986.^[29]

Martial arts groups from all over the world have made donations for the upkeep of the temple and grounds, and are subsequently honored with carved stones near the entrance of the temple. In the past, many have tried to capitalise on Shaolin Monastery fame by building their own schools on Mount Song. However, the Chinese government eventually outlawed this; the schools were moved to the nearby towns.^{[citation needed]}

A dharma gathering was held from 19 August to 20 August 1999, in Shaolin Monastery for Shi Yongxin‘s assumption of office as abbot. Over the next two decades the Monastery grew into a global business empire.^[29] In March 2006, Russian President Vladimir Putin became the first foreign leader to visit the monastery. In 2007, the Chinese government partially lifted the 300-year ban of the Jieba, the ancient ceremony of the nine marks which are burned onto the head with sticks of incense. The ban was lifted only for those who were mentally and physically prepared to participate in the tradition.^{[citation needed]}

Two modern bathrooms were recently added to the temple for use by monks and tourists. The new bathrooms reportedly cost three million yuan to build.^[30] Films have also been released like Shaolin Temple^[31] and more recently, Shaolin starring Andy Lau.^{[citation needed]}

In 1994 the temple registered its name as a trademark. In the late 2000s, Shi Yongxin began authorizing Shaolin branches outside of mainland China in what has been called a franchise scheme. The branches are run by current and former monks and allow dispersion of Shaolin culture and study of Shaolin kung fu around the world.^[32] As of January, 2011, Yongxin and the temple operated over 40 companies in cities across the world, including London and Berlin, which have purchased land and property.^[33]

In 2018, for the first time in its 1500-year history, the Shaolin Monastery raised the national flag as a part of a «patriotism drive» under the new National Religious Affairs Administration, a part of the United Front Work Department which «oversees propaganda efforts as well as relations with the global Chinese diaspora».^[34] Senior theology lecturer Sze Chi Chan of Hong Kong Baptist University analyzes this move as General Secretary Xi Jinping making an example of the Shaolin Monastery to send a message to other temples and the Chinese Catholic Church.^[35]

Governance

The Shaolin Monastery was historically led by an abbot, but the communist era restrictions on religious expression and independence have since changed this ancient system. The monastery is currently led by a committee composed primarily of government officials. The treasurer is appointed by the government, and as such the abbot has little control over finances. Profits are split with Dengfeng; the municipality takes two thirds of the profits and the monastery retains one third.^[29]

Shaolin temple buildings

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The temple’s inside area is 160 by 360 meters (520 ft × 1,180 ft), that is, 57,600 square meters (620,000 sq ft). It has seven main halls on the axis and seven other halls around, with several yards around the halls. The temple structure includes:

• Mountain Gate (山门; shan men) (built 1735; The entrance tablet written with golden characters «Shaolin Temple» (少林寺; shao lin si) in black background by the Kangxi Emperor of the Qing dynasty in 1704).
• Forest of Steles (碑林; bei lin)
• Ciyun Hall (慈雲堂; ci yun tang) (built 1686; changed 1735; reconstructed 1984). It includes Corridor of Steles (碑廊; bei lang), which has 124 stone tablets of various dynasties since the Northern Qi dynasty (550–570).
• West Arrival Hall (西来堂; xi lai tang) a.k.a. Kung fu Hall (锤谱堂; chui pu tang) (built 1984).
• Heavenly Kings (Devaraja) Palace Hall (天王殿; tian wang dian) (built in Yuan dynasty; repaired in Ming, Qing dynasties).
• Bell Tower (钟楼; zhong lou) (built 1345; reconstructed 1994; the bell was built in 1204).
• Drum Tower (鼓楼; gu lou) (built 1300; reconstructed 1996).
• Kimnara Palace Hall (紧那罗殿; jin na luo dian) (reconstructed 1982).
• Six Patriarchs Hall (六祖堂; liu zu tang)
• Mahavira Palace Hall (大雄宝殿; da xiong bao dian) a.k.a. Main Hall or Great Hall (built maybe 1169; reconstructed 1985).
• Dining Hall: (built in Tang dynasty; reconstructed 1995).
• Sutra Room
• Dhyana Halls: (reconstructed 1981).
• Guest Reception Hall
• Dharma (Sermon) Hall (法堂; fa tang) a.k.a. Scripture Room (藏经阁; zang jing ge): (reconstructed 1993).
• East & West Guests Rooms
• Abbot’s Room (方丈室; fang zhang shi) (built in early Ming dynasty).
• Standing in Snow Pavilion (立雪亭; li xue ting) a.k.a. Bodhidharma Bower (达摩庭; da mo ting): (reconstructed 1983).
• Manjusri Palace Hall (wen shu dian) (reconstructed 1983).
• Samantabhadra Palace Hall
• White Robe (Avalokitesvara) Palace Hall (白衣殿; bai yi (Guan yin) dian) a.k.a. Kung fu Hall (quan pu dian) (built in Qing dynasty).
• Ksitigarbha Palace Hall (地臧殿; di zang dian): (built in early Qing dynasty; reconstructed 1979).
• 1000 Buddha Palace Hall (千佛殿; qian fo dian) a.k.a. Vairocana Pavilion (毗庐阁; pi lu ge): (built 1588; repaired 1639,1776).
• Ordination Platform (built 2006).
• Monks’ Rooms
• Shaolin Pharmacy Bureau (built 1217; reconstructed 2004).
• Bodhidharma Pavilion (chu zu an) (built first in Song dynasty)
• Bodhidharma Cave
• Forest of Pagodas Yard (塔林院; ta lin yuan): (built before 791). It has 240 tomb pagodas of various sizes from the Tang, Song, Jin, Yuan, Ming, and Qing dynasties (618–1911).
• Shaolin Temple Wushu Guan (Martial arts hall)

Southern and Northern Shaolin Monasteries

A number of traditions make reference to a Southern Shaolin Monastery located in Fujian province.^[36] There has also been a Northern Shaolin monastery in northern China. Associated with stories of the supposed burning of Shaolin by the Qing government and with the tales of the Five Elders, this temple, sometimes known by the name Changlin, is often claimed to have been either the target of Qing forces or a place of refuge for monks displaced by attacks on the Shaolin Monastery in Henan. Besides the debate over the historicity of the Qing-era destruction, it is currently unknown whether there was a true southern temple, with several locations in Fujian given as the location for the monastery. Fujian does have a historic monastery called Changlin, and a monastery referred to as a «Shaolin cloister» has existed in Fuqing, Fujian, since the Song dynasty, but whether these have an actual connection to the Henan monastery or a martial tradition is still unknown.^[37] The Southern Temple has been a popular subject of wuxia fiction, first appearing in the 1893 novel Shengchao Ding Sheng Wannian Qing, where it is attacked by the Qianlong Emperor with the help of the White Eyebrow Taoist.^[38]

See also

• Shaolin Temple UK

References

Sources

• Henning, Stanley (1994). «Ignorance, Legend and Taijiquan». pp. 1–7. http://seinenkai.com/articles/henning/il&t.pdf.
• Henning, Stan; Green, Tom (2001). «Folklore in the Martial Arts. In: Green, Thomas A., «Martial Arts of the World: An Encyclopedia»». ABC-CLIO.
• Lin, Boyuan (1996). «Zhōngguó wǔshù shǐ 中國武術史». Wǔzhōu chūbǎnshè 五洲出版社.
• Ryuchi, Matsuda 松田隆智 (1986). «Zhōngguó wǔshù shǐlüè 中國武術史略» (in Chinese). Taipei 臺北: Danqing tushu.
• Shahar, Meir (2008). «The Shaolin Monastery: history, religion, and the Chinese martial arts». University of Hawaii Press. ISBN 978-0-8248-3110-3.

«Shaolin Temple» redirects here. For other uses, see Shaolin Temple (disambiguation).

Shaolin Monastery
少林寺
Shaolin Monastery
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General information
Location	Dengfeng, Zhengzhou, Henan
Coordinates	34°30′27″N 112°56′07″E / 34.5075°N 112.93528°ECoordinates: 34°30′27″N 112°56′07″E / 34.5075°N 112.93528°E
Website
www.shaolin.org.cn

S
«Shaolin Temple» in Chinese characters
Chinese	少林寺
Literal meaning	«Temple of Shao[shi Mountain] Woods»
Transcriptions Standard Mandarin Hanyu Pinyin Shàolín sì Wade–Giles Shao4-lin2 ssŭ4 IPA [ʂâʊ.lǐn sɨ̂] Wu Romanization Soh去 lin平 zy去 Yue: Cantonese Jyutping Siu6-lam4 zi6 IPA [sìːu.lɐ̏m tsìː] Yale Romanization Siuh-làhm jih Southern Min Tâi-lô Siàu-lîm sī

The Shaolin Monastery (Chinese: 少林寺; pinyin: Shàolín sì), also known as the Shaolin Temple, is a Chan («Zen») Buddhist temple in Dengfeng County, Henan Province, China. Believed to have been founded in the fifth century, the Shaolin Temple is the main temple of the Shaolin school of Buddhism to this day.

Located 90 kilometres (56 miles) west of the city of Zhengzhou, the Shaolin Monastery and its Pagoda Forest were inscribed as a UNESCO World Heritage Site in 2010 as part of the «Historic Monuments of Dengfeng«.^[1]

History

See also: Shaolin Kung Fu

Establishment

The name refers to the woods of Shaoshi (少室; Shǎo Shì) mountain, one of the seven peaks of the Song mountains. The first Shaolin Monastery abbot was Batuo (also called Fotuo or Buddhabhadra), a dhyāna master who came to ancient China from ancient India^[2] or from Central Asia^[3] in 464 AD to spread Buddhist teachings.

According to the Continued Biographies of Eminent Monks (645 AD) by Daoxuan, Shaolin Monastery was built on the north side of Shaoshi, the central peak of Mount Song, one of the Sacred Mountains of China, by Emperor Xiaowen of the Northern Wei dynasty in 477 AD, to accommodate the Indian master beside the capital Luoyang city. Yang Xuanzhi, in the Record of the Buddhist Monasteries of Luoyang (547 AD), and Li Xian, in the Ming Yitongzhi (1461), concur with Daoxuan’s location and attribution. The Jiaqing Chongxiu Yitongzhi (1843) specifies that this monastery, located in the province of Henan, was built in the 20th year of the Taihe era of the Northern Wei dynasty, that is, the monastery was built in 495 AD.

As the center of Chan Buddhism, the Shaolin Temple attracted many emperors’ attention in China’s history. During the Tang dynasty 618–907 AD Empress Wu Zetian (AD 625–705) paid several visits to the Shaolin Temple discussing Chan philosophy with high monk Tan Zong. According to legend, Emperor Taizong granted the Shaolin Temple extra land and a special «imperial dispensation» to consume meat and alcohol during the Tang dynasty. If true, this would have made Shaolin the only temple in China that did not prohibit alcohol. Regardless of historical veracity, these rituals are not practiced today.^[4] This legend is not corroborated in any period documents, such as the Shaolin Stele erected in 728. The stele does not list any such imperial dispensation as reward for the monks’ assistance during the campaign against Wang Shichong, only land and a water mill are granted.^[5] The founder of the Yuan dynasty, Kublai Khan (AD 1215–1294) ordered all Buddhist temples in China to be led by the Shaolin Temple; eight princes during the Ming dynasty turned themselves into Shaolin monks.

Traditionally Bodhidharma is credited as founder of the martial arts at the Shaolin Temple. However, martial arts historians have shown this legend stems from a 17th-century qigong manual known as the Yijin Jing.^[6]

The authenticity of the Yi Jin Jing has been discredited by some historians including Tang Hao, Xu Zhen and Ryuchi Matsuda. This argument is summarized by modern historian Lin Boyuan in his Zhongguo wushu shi:

As for the «Yi Jin Jing» (Muscle Change Classic), a spurious text attributed to Bodhidharma and included in the legend of his transmitting martial arts at the temple, it was written in the Ming dynasty, in 1624, by the Daoist priest Zining of Mt. Tiantai, and falsely attributed to Bodhidharma. Forged prefaces, attributed to the Tang general Li Jing and the Southern Song general Niu Gao were written. They say that, after Bodhidharma faced the wall for nine years at Shaolin temple, he left behind an iron chest; when the monks opened this chest they found the two books «Xi Sui Jing» (Marrow Washing Classic) and «Yi Jin Jing» within. The first book was taken by his disciple Huike, and disappeared; as for the second, «the monks selfishly coveted it, practicing the skills therein, falling into heterodox ways, and losing the correct purpose of cultivating the Real. The Shaolin monks have made some fame for themselves through their fighting skill; this is all due to having obtained this manuscript». Based on this, Bodhidharma was claimed to be the ancestor of Shaolin martial arts. This manuscript is full of errors, absurdities and fantastic claims; it cannot be taken as a legitimate source.^[7]

The oldest available copy was published in 1827.^[8] The composition of the text itself has been dated to 1624.^[7] Even then, the association of Bodhidharma with martial arts only became widespread as a result of the 1904–1907 serialization of the novel The Travels of Lao Ts’an in Illustrated Fiction Magazine:^[9]

One of the most recently invented and familiar of the Shaolin historical narratives is a story that claims that the Indian monk Bodhidharma, the supposed founder of Chinese Chan (Zen) Buddhism, introduced boxing into the monastery as a form of exercise around a.d. 525. This story first appeared in a popular novel, The Travels of Lao T’san, published as a series in a literary magazine in 1907. This story was quickly picked up by others and spread rapidly through publication in a popular contemporary boxing manual, Secrets of Shaolin Boxing Methods, and the first Chinese physical culture history published in 1919. As a result, it has enjoyed vast oral circulation and is one of the most “sacred” of the narratives shared within Chinese and Chinese-derived martial arts. That this story is clearly a twentieth-century invention is confirmed by writings going back at least 250 years earlier, which mention both Bodhidharma and martial arts but make no connection between the two.^[10]

Other scholars see an earlier connection between Da Mo and the Shaolin Monastery. Scholars generally accept the historicity of Da Mo (Bodhidharma) who arrived in China from his country India around 480. Da Mo (Bodhidharma) and his disciples are said to have lived a spot about a mile from the Shaolin Temple that is now a small nunnery.^[11]
In the 6th century, around 547, The Record of the Buddhist Monasteries says Da Mo visited the area near Mount Song.^[12][13] In 645 The Continuation of the Biographies of Eminent Monks describes him as being active in the Mount Song region.^[13][14] Around 710 Da Mo is identified specifically with the Shaolin Temple (Precious Record of Dharma’s Transmission or Chuanfa Baoji) ^[13][15] and writes of his sitting facing a wall in meditation for many years. It also speaks of Huike’s many trials in his efforts to receive instruction from Da Mo. In the 11th century a (1004) work embellishes Da Mo legends with great detail. A stele inscription at the Shaolin Monastery dated 728 reveals Da Mo residing on Mount Song.^[16] Another stele in 798 speaks of Huike seeking instruction from Da Mo. Another engraving dated 1209 depicts the barefoot saint holding a shoe according to the ancient legend of Da Mo. A plethora of 13th- and 14th-century steles feature Da Mo in Various roles. One 13th-century image shows him riding a fragile stalk across the Yangtze River.^[17] In 1125 a special temple was constructed in his honor at the Shaolin Monastery.^[18]

Destructions and renovations

The monastery has been destroyed and rebuilt many times. During the Red Turban Rebellion in the 14th century, bandits ransacked the monastery for its real or supposed valuables, destroying much of the temple and driving the monks away. The monastery was likely abandoned from 1351 or 1356 (the most likely dates for the attack) to at least 1359, when government troops retook Henan. The events of this period would later figure heavily in 16th-century legends of the temple’s patron saint Vajrapani, with the story being changed to claim a victory for the monks, rather than a defeat.^[19]

In 1641, rebel forces led by Li Zicheng sacked the monastery due to the monks’ support of the Ming dynasty and the possible threat they posed to the rebels. This effectively destroyed the temple’s fighting force.^[20] The temple fell into ruin and was home to only a few monks until the early 18th century, when the government of the Qing dynasty patronized and restored the temple.^[21]

Perhaps the best-known story of the Temple’s destruction is that it was destroyed by the Qing government for supposed anti-Qing activities. Variously said to have taken place in 1647 under the Shunzhi Emperor, in 1674, 1677, or 1714 under the Kangxi Emperor, or in 1728 or 1732 under the Yongzheng Emperor, this destruction is also supposed to have helped spread Shaolin martial arts through China by means of the five fugitive monks. Some accounts claim that a supposed southern Shaolin Temple was destroyed instead of, or in addition to, the temple in Henan: Ju Ke, in the Qing bai lei chao (1917), locates this temple in Fujian province. These stories commonly appear in legendary or popular accounts of martial history, and in wuxia fiction.

While these latter accounts are popular among martial artists, and often serve as origin stories for various martial arts styles, they are viewed by scholars as fictional. The accounts are known through often inconsistent 19th-century secret society histories and popular literature, and also appear to draw on both Fujianese folklore and popular narratives such as the classical novel Water Margin. Modern scholarly attention to the tales is mainly concerned with their role as folklore.^{[22][23][24][25]}

Recent history

There is evidence of Shaolin martial arts being exported to Japan since the 18th century. Martial arts such as Okinawan Shōrin-ryū (小林流) style of Karate, for example, has a name meaning «Shaolin School»^[26] and the Japanese Shorinji Kempo (少林寺拳法) is translated as «Shaolin Temple Fist Method». Other similarities can be seen in centuries-old Chinese and Japanese martial arts manuals.^[27]

In 1928, the warlord Shi Yousan set fire to the monastery, burning it for over 40 days, destroying a significant percent of the buildings, including many manuscripts of the temple library.^[28]

The Cultural Revolution launched in 1966 targeted religious orders including the monastery. The five monks who were present at the monastery when the Red Guards attacked were shackled and made to wear placards declaring the crimes charged against them.^[28] The monks were jailed after publicly being flogged and paraded through the street as people threw rubbish at them.^[28] The government purged Buddhist materials from within the monastery walls, leaving it barren for years.^{[citation needed]}

The film crew for the Jet Li movie Martial Arts of Shaolin was shocked to find that there were no remaining monks when they filmed at the monastery complex in 1986.^[29]

Martial arts groups from all over the world have made donations for the upkeep of the temple and grounds, and are subsequently honored with carved stones near the entrance of the temple. In the past, many have tried to capitalise on Shaolin Monastery fame by building their own schools on Mount Song. However, the Chinese government eventually outlawed this; the schools were moved to the nearby towns.^{[citation needed]}

A dharma gathering was held from 19 August to 20 August 1999, in Shaolin Monastery for Shi Yongxin‘s assumption of office as abbot. Over the next two decades the Monastery grew into a global business empire.^[29] In March 2006, Russian President Vladimir Putin became the first foreign leader to visit the monastery. In 2007, the Chinese government partially lifted the 300-year ban of the Jieba, the ancient ceremony of the nine marks which are burned onto the head with sticks of incense. The ban was lifted only for those who were mentally and physically prepared to participate in the tradition.^{[citation needed]}

Two modern bathrooms were recently added to the temple for use by monks and tourists. The new bathrooms reportedly cost three million yuan to build.^[30] Films have also been released like Shaolin Temple^[31] and more recently, Shaolin starring Andy Lau.^{[citation needed]}

In 1994 the temple registered its name as a trademark. In the late 2000s, Shi Yongxin began authorizing Shaolin branches outside of mainland China in what has been called a franchise scheme. The branches are run by current and former monks and allow dispersion of Shaolin culture and study of Shaolin kung fu around the world.^[32] As of January, 2011, Yongxin and the temple operated over 40 companies in cities across the world, including London and Berlin, which have purchased land and property.^[33]

In 2018, for the first time in its 1500-year history, the Shaolin Monastery raised the national flag as a part of a «patriotism drive» under the new National Religious Affairs Administration, a part of the United Front Work Department which «oversees propaganda efforts as well as relations with the global Chinese diaspora».^[34] Senior theology lecturer Sze Chi Chan of Hong Kong Baptist University analyzes this move as General Secretary Xi Jinping making an example of the Shaolin Monastery to send a message to other temples and the Chinese Catholic Church.^[35]

Governance

The Shaolin Monastery was historically led by an abbot, but the communist era restrictions on religious expression and independence have since changed this ancient system. The monastery is currently led by a committee composed primarily of government officials. The treasurer is appointed by the government, and as such the abbot has little control over finances. Profits are split with Dengfeng; the municipality takes two thirds of the profits and the monastery retains one third.^[29]

Shaolin temple buildings

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The temple’s inside area is 160 by 360 meters (520 ft × 1,180 ft), that is, 57,600 square meters (620,000 sq ft). It has seven main halls on the axis and seven other halls around, with several yards around the halls. The temple structure includes:

• Mountain Gate (山门; shan men) (built 1735; The entrance tablet written with golden characters «Shaolin Temple» (少林寺; shao lin si) in black background by the Kangxi Emperor of the Qing dynasty in 1704).
• Forest of Steles (碑林; bei lin)
• Ciyun Hall (慈雲堂; ci yun tang) (built 1686; changed 1735; reconstructed 1984). It includes Corridor of Steles (碑廊; bei lang), which has 124 stone tablets of various dynasties since the Northern Qi dynasty (550–570).
• West Arrival Hall (西来堂; xi lai tang) a.k.a. Kung fu Hall (锤谱堂; chui pu tang) (built 1984).
• Heavenly Kings (Devaraja) Palace Hall (天王殿; tian wang dian) (built in Yuan dynasty; repaired in Ming, Qing dynasties).
• Bell Tower (钟楼; zhong lou) (built 1345; reconstructed 1994; the bell was built in 1204).
• Drum Tower (鼓楼; gu lou) (built 1300; reconstructed 1996).
• Kimnara Palace Hall (紧那罗殿; jin na luo dian) (reconstructed 1982).
• Six Patriarchs Hall (六祖堂; liu zu tang)
• Mahavira Palace Hall (大雄宝殿; da xiong bao dian) a.k.a. Main Hall or Great Hall (built maybe 1169; reconstructed 1985).
• Dining Hall: (built in Tang dynasty; reconstructed 1995).
• Sutra Room
• Dhyana Halls: (reconstructed 1981).
• Guest Reception Hall
• Dharma (Sermon) Hall (法堂; fa tang) a.k.a. Scripture Room (藏经阁; zang jing ge): (reconstructed 1993).
• East & West Guests Rooms
• Abbot’s Room (方丈室; fang zhang shi) (built in early Ming dynasty).
• Standing in Snow Pavilion (立雪亭; li xue ting) a.k.a. Bodhidharma Bower (达摩庭; da mo ting): (reconstructed 1983).
• Manjusri Palace Hall (wen shu dian) (reconstructed 1983).
• Samantabhadra Palace Hall
• White Robe (Avalokitesvara) Palace Hall (白衣殿; bai yi (Guan yin) dian) a.k.a. Kung fu Hall (quan pu dian) (built in Qing dynasty).
• Ksitigarbha Palace Hall (地臧殿; di zang dian): (built in early Qing dynasty; reconstructed 1979).
• 1000 Buddha Palace Hall (千佛殿; qian fo dian) a.k.a. Vairocana Pavilion (毗庐阁; pi lu ge): (built 1588; repaired 1639,1776).
• Ordination Platform (built 2006).
• Monks’ Rooms
• Shaolin Pharmacy Bureau (built 1217; reconstructed 2004).
• Bodhidharma Pavilion (chu zu an) (built first in Song dynasty)
• Bodhidharma Cave
• Forest of Pagodas Yard (塔林院; ta lin yuan): (built before 791). It has 240 tomb pagodas of various sizes from the Tang, Song, Jin, Yuan, Ming, and Qing dynasties (618–1911).
• Shaolin Temple Wushu Guan (Martial arts hall)

Southern and Northern Shaolin Monasteries

A number of traditions make reference to a Southern Shaolin Monastery located in Fujian province.^[36] There has also been a Northern Shaolin monastery in northern China. Associated with stories of the supposed burning of Shaolin by the Qing government and with the tales of the Five Elders, this temple, sometimes known by the name Changlin, is often claimed to have been either the target of Qing forces or a place of refuge for monks displaced by attacks on the Shaolin Monastery in Henan. Besides the debate over the historicity of the Qing-era destruction, it is currently unknown whether there was a true southern temple, with several locations in Fujian given as the location for the monastery. Fujian does have a historic monastery called Changlin, and a monastery referred to as a «Shaolin cloister» has existed in Fuqing, Fujian, since the Song dynasty, but whether these have an actual connection to the Henan monastery or a martial tradition is still unknown.^[37] The Southern Temple has been a popular subject of wuxia fiction, first appearing in the 1893 novel Shengchao Ding Sheng Wannian Qing, where it is attacked by the Qianlong Emperor with the help of the White Eyebrow Taoist.^[38]

See also

• Shaolin Temple UK

References

Sources

• Henning, Stanley (1994). «Ignorance, Legend and Taijiquan». pp. 1–7. http://seinenkai.com/articles/henning/il&t.pdf.
• Henning, Stan; Green, Tom (2001). «Folklore in the Martial Arts. In: Green, Thomas A., «Martial Arts of the World: An Encyclopedia»». ABC-CLIO.
• Lin, Boyuan (1996). «Zhōngguó wǔshù shǐ 中國武術史». Wǔzhōu chūbǎnshè 五洲出版社.
• Ryuchi, Matsuda 松田隆智 (1986). «Zhōngguó wǔshù shǐlüè 中國武術史略» (in Chinese). Taipei 臺北: Danqing tushu.
• Shahar, Meir (2008). «The Shaolin Monastery: history, religion, and the Chinese martial arts». University of Hawaii Press. ISBN 978-0-8248-3110-3.

«Храм Шаолинь» перенаправляется сюда. Для использования в других целях см. Храм Шаолинь (значения).

Монастырь Шаолинь
少林寺
Монастырь Шаолинь
Религия
Принадлежность	буддизм
Год освящения	5 век н.э.
Положение дел	Активный
Место расположения
Место расположения	Дэнфэн, Чжэнчжоу, Хэнань
Страна	Китай
Показано в Китае
Географические координаты	34 ° 30′27 ″ с.ш. 112 ° 56′07 ″ в.д. / 34,50750 ° с.ш.112,93528 ° в.Координаты: 34 ° 30′27 ″ с.ш. 112 ° 56′07 ″ в.д. / 34,50750 ° с.ш.112,93528 ° в.
Интернет сайт
www.shaolin.org.cn

Монастырь Шаолинь
«Храм Шаолинь» китайскими иероглифами
Китайский	少林寺
Буквальное значение	«Храм Шао [гора Ши] Леса»
Транскрипции Стандартный мандарин Ханю Пиньинь Shàolín sì Уэйд – Джайлз Шао4-лин2 ссŭ4 IPA [ʂâu.lǐn sɨ̂] Ву Романизация Сох去 Линь平 зы去 Юэ: кантонский диалект Йельский романизация Siuh-làhm jih Jyutping Siu6-lam4 zi6 IPA [sìːu.lɐ̏m tsìː] Южный Мин Тай-ло Сиау-лим си

В Монастырь Шаолинь (Китайский : 少林寺; пиньинь : Shàolín sì), также известный как Храм Шаолинь, это Чань («Дзен») буддист храм в Уезд Дэнфэн, Провинция Хэнань, Китай. Считается, что храм Шаолинь был основан в V веке, и по сей день он является главным храмом школы буддизма Шаолинь.

Расположен в 90 километрах (56 милях) к западу от города Чжэнчжоу, монастырь Шаолинь и его Пагода Лес были вписаны как Объект всемирного наследия ЮНЕСКО в 2010 году в рамках проекта «Исторические памятники Дэнфэна «.^[1]

История

Учреждение

Название относится к лесам Шаоши (少 室; Шо Ши) гора, одна из семи вершин Песенные горы. Первым настоятелем монастыря Шаолинь был Батуо (также называемый Fotuo или же Буддхабхадра), а дхьяна мастер, который пришел в древний Китай из древняя Индия^[2] или из Средней Азии^[3] в 464 году нашей эры для распространения буддийских учений.

Согласно Продолжение биографий выдающихся монахов (645 г. н.э.) Даосюань, Монастырь Шаолинь был построен на северной стороне Шаоши, центральной вершине Mount Song, один из Священные горы Китая, к Император Сяовэнь из Династия Северная Вэй в 477 г. н.э., чтобы разместить Индийский хозяин у столицы Лоян город. Ян Сюаньчжи, в Запись буддийских монастырей Лоян (547 г. н.э.) и Ли Сянь в Мин Итунчжи (1461), согласны с местонахождением и авторством Даосюаня. В Цзяцин Чунсю Итончжи (1843 г.) указывает, что этот монастырь, расположенный в провинции Хэнань, был построен в 20-м году н. Э. Тайхэ эра Династия Северная Вэй, то есть монастырь был построен в 495 году нашей эры.

Как центр Чань-буддизм, Храм Шаолинь привлекал внимание многих императоров в истории Китая. Вовремя Династия Тан 618–907 гг. Нашей эры Императрица У Цзэтянь (625–705 гг. Нашей эры) несколько раз посетил храм Шаолинь, обсуждая философию Чань с верховным монахом Тан Цзуном. Согласно легенде, Император Тайцзун предоставил Храму Шаолинь дополнительную землю и специальное «императорское разрешение» на потребление мяса и алкоголя во время Династия Тан. Если бы это было правдой, это сделало бы Шаолинь единственным храмом в Китае, который не запрещал алкоголь. Несмотря на историческую достоверность, эти ритуалы сегодня не практикуются.^[4] Эта легенда не подтверждается никакими историческими документами, такими как Шаолиньская стела, возведенная в 728 году нашей эры. На стеле нет такого имперского разрешения в качестве награды за помощь монахов во время кампании против Ван Шичун, предоставляется только земля и водяная мельница.^[5] Основатель Династия Юань, Хубилай-хан (1215–1294 гг. Н.э.) приказал, чтобы все буддийские храмы в Китае возглавлял Храм Шаолинь; восемь князей во время Династия Мин преобразован в Шаолинь.

Традиционно Бодхидхарма считается основателем боевых искусств в храме Шаолинь. Однако историки боевых искусств показали, что эта легенда восходит к 17 веку. цигун руководство, известное как Иджин Цзин.^[6]

Подлинность И Цзинь Цзин был дискредитирован некоторыми историками, в том числе Тан Хао, Сюй Чжэнь и Рючи Мацуда. Этот аргумент резюмируется современным историком Линь Боюанем в его работе. Чжунго ушу ши:

Что касается «И Цзинь Цзин» (Классика изменения мышц), ложного текста, приписываемого Бодхидхарме и включенного в легенду о его передаче боевых искусств в храме, он был написан во времена династии Мин в 1624 году даосским священником Зинином. горы Тяньтай и ложно приписывается Бодхидхарме. Были написаны поддельные предисловия, приписываемые генералу Тан Ли Цзин и генералу Южной Сун Ню Гао. Они говорят, что после того, как Бодхидхарма в течение девяти лет стоял лицом к стене в храме Шаолинь, он оставил после себя железный сундук; когда монахи открыли этот сундук, они обнаружили внутри две книги «Си Суй Цзин» (Классика промывания костного мозга) и «И Цзинь Цзин». Первая книга была взята его учеником Хуйке и исчезла; Что касается второго, «монахи эгоистично желали этого, практикуя в нем навыки, впадая в неортодоксальные обычаи и теряя правильную цель культивирования Реального. Монахи Шаолиня прославили себя своими боевыми навыками; это все благодаря получить эту рукопись «. На основании этого Бодхидхарма был объявлен родоначальником боевых искусств Шаолинь. Эта рукопись полна ошибок, нелепостей и фантастических утверждений; его нельзя рассматривать как законный источник.^[7]

Самый старый из имеющихся экземпляров был опубликован в 1827 году.^[8] Само сочинение текста датировано 1624 годом.^[7] Даже тогда ассоциация Бодхидхармы с боевыми искусствами получила широкое распространение только в результате сериализации романа 1904–1907 годов. Путешествие Лао Цань в Иллюстрированный художественный журнал:^[9]

Одно из самых недавно придуманных и известных исторических повествований Шаолиня — это история, в которой утверждается, что индийский монах Бодхидхарма, предполагаемый основатель китайского чань (дзен) буддизма, ввел бокс в монастырь как форму упражнений около н.э. 525. Эта история впервые появилась в популярном романе, Путешествия Лао-Цаня, опубликованная в виде серии в литературном журнале в 1907 году. Эта история была быстро подхвачена другими и быстро распространилась через публикацию в популярном современном руководстве по боксу «Секреты методов шаолиньского бокса» и в первой китайской истории физической культуры, опубликованной в 1919 году. в результате он получил широкое распространение в устной речи и является одним из самых «священных» повествований в китайских и китайских боевых искусствах. То, что эта история явно является изобретением двадцатого века, подтверждается писаниями, датируемыми как минимум 250 годами ранее, в которых упоминается как Бодхидхарма, так и боевые искусства, но не делается никакой связи между ними.^[10]

Другие ученые видят более раннюю связь между Да Мо и монастырем Шаолинь. Ученые обычно признают историчность Да Мо (Бодхидхармы), который прибыл в Китай из своей страны. Индия около 480 г. Да Мо (Бодхидхарма) и его ученики, как говорят, жили в месте примерно в миле от храма Шаолинь, который сейчас является небольшим женским монастырем.^[11]В 6 веке, примерно в 547 году нашей эры, в «Хронике буддийских монастырей» говорится, что Да Мо посетил местность возле горы Сун.^[12][13] В 645 г. н.э. в «Продолжении биографий выдающихся монахов» он описывается как действующий в районе горы Сонг.^[13][14] Примерно в 710 году нашей эры Да Мо отождествляется с храмом Шаолинь (Драгоценная летопись передачи Дхармы или Чуанфа Баоцзи) ^[13][15] и пишет о том, как много лет сидел лицом к стене в медитации. В нем также говорится о многочисленных испытаниях Хуэйке в его попытках получить наставления от Да Мо. В 11 веке (1004 г. н.э.) одна работа очень подробно украшает легенды Да Мо. Надпись на стеле в монастыре Шаолинь, датированная 728 годом н.э., показывает, что Да Мо проживал на горе Сун.^[16] Другая стела 798 года нашей эры говорит о том, что Хуйке искал наставлений от Да Мо. На другой гравюре, датированной 1209 годом, изображен босоногий святой с ботинком согласно древней легенде о Да Мо. На множестве стел 13 и 14 веков Да Мо изображен в различных ролях. . На одном из снимков XIII века он изображен на хрупком стебле, пересекающем реку Янцзы.^[17] В 1125 году в его честь в монастыре Шаолинь был построен особый храм.^[18]

Разрушения и ремонт

Монастырь много раз разрушался и восстанавливался. Вовремя Восстание красных тюрбанов в 14 веке бандиты разграбили монастырь в поисках настоящих или предполагаемых ценностей, разрушив большую часть храма и изгнав монахов. Монастырь, вероятно, был заброшен с 1351 или 1356 года (наиболее вероятные даты нападения) по крайней мере до 1359 года, когда правительственные войска отвоевали Хэнань. События этого периода позже во многом будут фигурировать в легендах 16-го века о покровителе храма. Ваджрапани, с изменением истории, чтобы заявить о победе монахов, а не о поражении.^[19]

В 1641 году повстанческие силы во главе с Ли Цзычэн разграбил монастырь из-за поддержки монахами Династия Мин и возможную угрозу, которую они представляют для повстанцев. Это эффективно уничтожило боевую мощь храма.^[20] Храм пришел в упадок и был домом лишь для нескольких монахов до начала 18 века, когда правительство Династия Цин покровительствовал и реставрировал храм.^[21]

Возможно, самая известная история разрушения Храма состоит в том, что он был разрушен правительством Цин для предполагаемых действий против Цин. По разным сведениям, это произошло в 1647 г. Шунжи Император, в 1674, 1677 или 1714 годах под Канси Император, или в 1728 или 1732 году при Юнчжэн Император, это разрушение, как предполагается, также способствовало распространению боевых искусств Шаолиня по всему Китаю посредством пять беглых монахов. Некоторые источники утверждают, что предполагаемый южный храм Шаолинь был разрушен вместо или в дополнение к храму в Хэнани: Джу Кэ, в Цин бай лей чао (1917 г.), этот храм находится в Фуцзянь провинция. Эти истории обычно появляются в легендарных или популярных рассказах о боевой истории, а также в Wuxia вымысел.

Хотя эти последние рассказы популярны среди мастеров боевых искусств и часто служат историями происхождения различных стилей боевых искусств, ученые считают их вымышленными. Эти рассказы известны из часто противоречивых историй тайных обществ 19-го века и популярной литературы, а также, кажется, основаны как на фуцзянском фольклоре, так и на популярных рассказах, таких как классический роман. Запас воды. Современное внимание ученых к сказкам в основном связано с их ролью как фольклора.^{[22][23][24][25]}

Недавняя история

Часть серии по
Китайские боевые искусства (Ушу)
Стили китайских боевых искусств Список китайских боевых искусств
Условия Чин На Фа цзинь Кунг-фу (термин) Neigong Neijia Ци Цигун Шифу Инь и Янь
Исторические места Куньлунь Гора Эмэй Гора Хуа Монастырь Шаолинь Удан горы
Легендарные фигуры Гуань Юй Бодхидхарма Чжан Саньфэн Фонг Сай-юк Им Вин-чун Ли Цзин-Юэнь Восемь Бессмертных Пять старейшин
Исторические личности Император Тайцзу песни Юэ Фэй Хун Хэй-гун Донг Хайчуань Ян Лучан Чан Хын Wu Quanyou Вонг Фейхун Сунь Лутанг Ли Шувэнь Хо Юаньцзя Ван Цзы-Пин Чен Фейк Ип Ман Десять тигров кантона
Современные знаменитости Брюс Ли Боло Йунг Саммо Хунг Джеки Чан Джет Ли Донни Йен Винсент Чжао Чжан Цзинь (актер) Деннис То
Связанный Гонконгский боевик Кунг-фу фильм Вьетнамские боевые искусства Ушу (спорт) Уся

Есть свидетельства того, что боевые искусства Шаолинь экспортируются в Японию с 18 века. Боевые искусства, такие как Окинавский Сёрин-рю (少林 流) стиль Каратэ, например, имеет название, означающее «Школа Шаолинь»^[26] и Японский Сёриндзи Кэмпо (少林寺 拳法) переводится как «Метод кулака храма Шаолинь». Другие сходства можно увидеть в древних китайских и японских руководствах по боевым искусствам.^[27]

В 1928 году военачальник Ши Юсан подожгли монастырь, сжигая его более 40 дней, уничтожив значительную часть построек, в том числе многие рукописи храмовой библиотеки.^[28]

В Культурная революция запущен в 1966 году и направлен на религиозные ордена, включая монастырь. Монахи, присутствовавшие в монастыре, когда Красная Гвардия атакованных заковывали в кандалы и заставляли носить плакаты с объявлениями о предъявленных им преступлениях.^[28] Монахов посадили в тюрьму после того, как их публично пороли, а затем маршировали по улицам, когда люди бросали в них мусор.^[28] Съемочная группа Джет Ли фильм Боевые искусства Шаолиня был шокирован, обнаружив, что оставшиеся монахи на какое-то время покинули территорию, когда они снимали монастырский комплекс в 1986 году.^[29]

Группы боевых искусств со всего мира сделали пожертвования на содержание храма и территории, и впоследствии их наградили резными камнями у входа в храм. В прошлом многие пытались извлечь выгоду из известности монастыря Шаолинь, строя свои собственные школы на горе Сун. Однако китайское правительство в конечном итоге объявило это вне закона; школы были перенесены в близлежащие города.^{[нужна цитата ]}

А дхарма собрание проходило с 19 по 20 августа 1999 г. в монастыре Шаолинь для Ши Юнсинь вступление в должность настоятеля. За следующие два десятилетия монастырь превратился в глобальную бизнес-империю.^[29] В марте 2006 г. президент России Владимир Путин стал первым иностранным лидером, посетившим монастырь. В 2007 году китайское правительство частично сняло 300-летний запрет на дзиеба, древнюю церемонию сжигания девяти знаков на голове палочками ладана. Запрет сняли только для тех, кто был морально и физически подготовлен к участию в традиции.^{[нужна цитата ]}

Недавно к храму пристроили две современные ванные комнаты для монахов и туристов. Сообщается, что новые ванные комнаты стоят три миллиона. юань строить.^[30] Также были выпущены фильмы типа Храм Шаолинь^[31] и совсем недавно Шаолинь в главных ролях Энди Ло.^[32]

В 1994 году храм зарегистрировал свое название в качестве товарного знака. В конце 2000-х Ши Юнсинь начал разрешать отделения Шаолиня за пределами материкового Китая по так называемой схеме франчайзинга. Филиалы управляются нынешними и бывшими монахами и позволяют распространять шаолиньскую культуру и изучать шаолиньское кунг-фу по всему миру.^[33] По состоянию на январь 2011 года Юнсинь и храм управляли более чем 40 компаниями в городах по всему миру, включая Лондон и Берлин, которые купили землю и недвижимость.^[34]

В 2018 году впервые за свою 1500-летнюю историю монастырь Шаолинь поднял Национальный флаг в рамках «патриотической кампании» нового Национального управления по делам религий, входящей в Управление Объединенного Фронта Работы который «курирует пропагандистские усилия, а также отношения с мировой китайской диаспорой».^[35] Старший преподаватель богословия Сзе Чи Чан из Гонконгский баптистский университет анализирует этот ход как Генеральный секретарь Си Цзиньпин сделать пример монастыря Шаолинь, чтобы послать сообщение другим храмам и Китайская католическая церковь.^[36]

Управление

Монастырем Шаолинь исторически руководил аббат, но ограничения коммунистической эпохи на религиозное выражение и независимость с тех пор изменили эту древнюю систему. В настоящее время монастырь возглавляет комитет, состоящий в основном из правительственных чиновников. Казначей назначается правительством, и поэтому настоятель мало контролирует финансы. Прибыль делится с Дэнфэн; муниципалитет получает две трети прибыли, а монастырь оставляет одну треть.^[29]

Храмовые постройки Шаолинь

Внутренняя площадь храма составляет 160 на 360 метров (520 футов × 1180 футов), то есть 57 600 квадратных метров (620 000 квадратных футов). Он имеет семь основных залов на оси и семь других залов вокруг, с несколькими ярдами вокруг залов. В состав храма входят:

• Горные ворота (山门; Шан Мэн) (построен 1735 г .; входная табличка с золотыми буквами «Храм Шаолинь» (少林寺; Шао Линь Си) на черном фоне Канси Император из Династия Цин в 1704 г.).
• Лес Стел (碑林; Bei Lin)
• Циюн Холл (慈雲堂; Си Юнь Тан) (построен 1686; изменен в 1735 году; реконструирован в 1984 году). Это включает в себя Коридор стел (碑廊; Bei Lang), на котором хранится 124 каменных скрижали различных династий со времен династии Северная Ци (550–570).
• Западный зал прибытия (西 来 堂; Си лай Тан) a.k.a. Кунг-фу зал (锤 谱 堂; Чуй Пу Тан) (построен в 1984 году).
• Зал Дворца Небесных Царей (Девараджа) (天王 殿; Тянь Ван Диан) (построен при династии Юань; отремонтирован при династиях Мин, Цин).
• Колокольня (钟楼; Чжун Лу) (построено 1345; реконструировано в 1994; колокол построено в 1204 году).
• Барабанная башня (鼓楼; гу лу) (построено 1300; реконструировано в 1996 г.).
• Кимнара Дворцовый зал (紧 那 罗 殿; Джин На Луо Дянь) (реконструкция 1982 г.).
• Шестой Патриарх зал (六祖 堂; Лю Цзу Тан)
• Зал дворца Махавира (大雄宝殿; да сюн бао диан) a.k.a. Основной зал или же Большой зал (построено около 1169, реконструировано в 1985 году).
• Столовая: (построен при династии Тан; реконструирован в 1995 г.).
• Сутра Комната
• Залы Дхьяны: (реконструкция 1981 г.).
• Зал приема гостей
• Дхарма (Проповедь ) Зал (法堂; фа танг) a.k.a. Комната Священного Писания (藏经阁; zang jing ge): (реконструкция 1993 г.).
• Гостевые комнаты Востока и Запада
• Комната аббата (方丈 室; Фанг Чжан Ши) (построен в начале династии Мин).
• Стоя в снежном павильоне (立雪 亭; Ли Сюэ Тин) a.k.a. Бодхидхарма Бауэр (达摩 庭; da mo ting): (реконструкция 1983 г.).
• Манджушри Дворцовый зал (Вэнь Шу Дянь) (реконструкция 1983 г.).
• Самантабхадра Дворцовый зал
• Белый халат (Авалокитешвара ) Дворцовый зал (白衣 殿; бай йи (Гуань Инь ) диан) a.k.a. Кунг-фу зал (Quan Pu Dian) (построен при династии Цин).
• Кшитигарбха Дворцовый зал (地 臧 殿; ди цзанг диан): (построен в начале династии Цин; реконструирован в 1979 году).
• Зал 1000 Будды во дворце (千佛殿; Цянь Фо Дянь) a.k.a. Вайрочана Павильон (毗 庐 阁; пи лу ге): (построено 1588; отремонтировано 1639 1776).
• Платформа посвящения (построен в 2006 году).
• Комнаты монахов
• Бюро аптек Шаолинь (построено 1217; реконструировано в 2004 г.).
• Павильон Бодхидхармы (Чу Цзу Ань) (построен впервые в династии Сун)
• Пещера Бодхидхарма
• Лес Пагод Двор (塔林 院; та лин юань): (построен до 791 года). Он имеет 240 пагод-гробниц различных размеров времен династий Тан, Сун, Цзинь, Юань, Мин и Цин (618–1911 гг.).
• Храм Шаолинь Ушу Гуань (Зал боевых искусств)

• 

  Роспись в храме (начало 19 века)

• 

  Стела монастыря Шаолинь на горе Сун (皇 唐 嵩岳 少林寺 碑), воздвигнутый в 728 г.

• 

  Дерево в монастыре Шаолинь, где монахи практиковали удары кулаком

• 

  Лес пагод (широкий обзор)

• 

  Лес пагод (крупным планом), расположенный примерно в 300 метрах (980 футов) к западу от монастыря Шаолинь в провинции Хэнань.

Южный и Северный монастыри Шаолинь

В ряде традиций упоминается Южный Шаолиньский монастырь находится в Фуцзянь провинция.^[37] Также был монастырь Северный Шаолинь в северном Китае. Связанный с рассказами о предполагаемом сожжении Шаолиня Цин правительство и сказки о Пять старейшин этот храм, иногда известный под названием Чанлинь, часто утверждается, что он был либо целью сил Цин, либо местом убежища для монахов, перемещенных в результате нападений на монастырь Шаолинь в провинции Хэнань. Помимо дебатов по поводу историчности разрушения эпохи Цин, в настоящее время неизвестно, существовал ли настоящий южный храм, с несколькими местами в Фуцзяне, указанными в качестве местоположения монастыря. В Фуцзяне есть исторический монастырь под названием Чанлинь, и монастырь, называемый «монастырь Шаолинь», существовал в Fuqing, Фуцзянь, поскольку Династия Сун, но до сих пор неизвестно, связаны ли они с монастырем Хэнань или с военными традициями.^[38] Южный Храм был популярным предметом Wuxia художественная литература, впервые появившаяся в романе 1893 года Шэнчао Дин Шэн Ваньнянь Цин, где на него нападают Цяньлун Император с помощью Даосские Белые Брови.^[39]

Смотрите также

• Храм Шаолинь, Великобритания
• Юэконг

Рекомендации

Источники

• Хеннинг, Стэнли (1994), «Невежество, легенды и тайцзицюань» (PDF), Журнал Гавайской ассоциации исследований тайцзицюань Ченстайл, 2 (3): 1–7
• Хеннинг, Стэн; Грин, Том (2001), Фольклор в боевых искусствах. В: Грин, Томас А., «Боевые искусства мира: энциклопедия», Санта-Барбара, Калифорния: ABC-CLIO
• Линь, Боюань (1996), Чжонгуо wshù shǐ 中國 武術 史, Тайбэй 臺北: Wǔzhōu chūbǎnshè 五洲 Version
• Рючи, Мацуда 松田 隆 智 (1986), Zhōngguó wǔshù shǐlüè 中國 武術 史略 (на китайском), Тайбэй 臺北: Danqing tushu
• Шахар, Меир (2008), Монастырь Шаолинь: история, религия и китайские боевые искусства, Гавайский университет Press, ISBN  978-0-8248-3110-3

внешняя ссылка

• Монастырь Шаолинь, Архив сайта Architectura Sinica

Монастырь
Шаолинь
嵩山少林寺
34°30′24″ с. ш. 112°56′08″ в. д.HGЯO
Страна	КНР
Адрес	Хэнань, Дэнфэн
Конфессия	чань-буддизм
Основатель	Бхадра
Дата основания	495 год
Настоятель	Ши Юнсин
Состояние	Действующий
Сайт	Официальный сайт
Шаолинь на Викискладе

Шаолинь Главные врата Шаолиньского храма в Хэнане.
Китайский:	少林寺
Значение:	Монастырь в лесу на горе Шаоши
Транслитерация Путунхуа — пиньинь: Shàolínsì Юэ (кантонский) — ютпхин: Siu3lam4zi6

Шаоли́нь (кит. упр. 嵩山少林寺, пиньинь: Sōng Shān Shàolínsì) — буддийский монастырь в центральном Китае (провинция Хэнань, г. Дэнфэн). Расположен на горе Суншань.

История

В этом месте ещё в начале V века появился даосский монастырь, где обитал Коу Цяньчжи, однако позднее после гонений на даосизм монастырь заняли буддисты.

Основан в 495 году при поддержке императора Сяо Вэнь-ди (дин. Северная Вэй) индийским буддийским монахом по имени Бхадра (Бато 跋陀 Bátuó, Buddhabhadra). В 530-х в монастыре останавливался первый патриарх чань-буддизма Бодхидхарма (Путидамо, Дамо). Индийский монах Бодхидхарма передал монахам Шаолиня метод, который в корне изменил течение их буддистской практики. Наряду с этим они получили способы совершенствования в медитации и поддержании физического здоровья.

В 620 году 13 шаолиньских монахов помогли Ли Шиминю (李世民, 599—649) удержаться на престоле, и монастырь получил высочайшее соизволение содержать монашеское войско. Таким образом Шаолинь оказался краеугольным камнем в восстановлении династии и прославился как центр боевых искусств.

В 1928 году военачальник Ши Юсань^[en] поджёг монастырь Шаолинь. Были уничтожены уникальные письменные источники, например, такие, как трактат Чжан Саньфэнa, считавшегося источником Тайцзицюань. В то время в храме уже не было мастеров.

Позднее, сыну мастера Цзи Циня У Шаньлиню будет предложено вернуться для возрождения самобытной культуры и традиционных знаний Шаолиня. В тот период он оставался в монастыре и обучал монахов в течение трёх лет. Таким образом, последние мастера Шаолиня получили свои знания от него.

В связи с тем, что монастырь пролежал в руинах почти полвека, возникли проблемы с возвращением монастырю его традиций (так, после Второй мировой войны на развалинах монастыря жило всего семь монахов, из которых лишь трое были знакомы с шаолиньскими боевыми искусствами). Поэтому власти Китая привлекли к возрождению монастыря многих народных мастеров ушу, хоть как-то знакомых с традицией Шаолиня.

После выхода в 1982 году на экраны художественного фильма «Храм Шаолиня» по Китаю прокатилась волна популярности Шаолиня, и в монастырь пришло много новых молодых послушников, искренне тренировавшихся и изучавших буддизм.

В 1986 году настоятелем монастыря был официально утверждён Синчжэн (мирские фамилия и имя — Ли Тайбао), который с 1951 года на общественных началах исполнял должность хранителя монастыря, однако в 1987 году он скончался. После его смерти всеобщим голосованием чань-буддистского сообщества Ши Юнсин был утверждён в должности настоятеля Суншаньского Шаолиньского монастыря.

Многие школы боевых искусств восходят к Шаолиню. Среди школ, заявляющих о своём духовном родстве с Шаолинем, известны китайская школа Шаолинь цюань и японская Сёриндзи-кэмпо.

Популярность Шаолиня в массовой культуре привела к тому, что монастырь сильно разросся, большие средства были вложены в благоустройство региона и индустрию туризма. В монастыре и вокруг него существует большое число коммерческих школ боевых искусств, рассчитанных на иностранных туристов.

В 1994 году шаолиньским монахом в 34-м поколении Ши Яньмином в США был основан шаолиньский храм^[1]. В этом храме широкому кругу людей преподаётся философия чань-буддизма посредством боевых искусств или медитативных техник, таких как: кунгфу, тайцзицюань и цигун. Среди учеников присутствуют такие известные личности, как Уэсли Снайпс и RZA^[2].

В 2006 году шаолиньским усеном (воином-монахом) Ши Янбином в России была основана школа цигун и кунг фу Шаолиня. В этой школе широкому кругу людей преподаются боевые искусства и медитативные техники, таких как: кунгфу, тайцзицюань и цигун.

Мифический «Южный Шаолинь»

Согласно легендам, «Южный Шаолинь» находился в провинции Фуцзянь.
В 1930—40-х годах знаменитый китайский исследователь истории ушу Тан Хао проделал полевые исследования, и установил, что монастыря «Южный Шаолинь» не существовало вообще, что этот монастырь был выдуман в средневековом «рыцарском» романе «Вань нянь Цин» («10 000 лет здравствовать императору династии Цин!» — приключенческий роман, описывающий, как один из будущих императоров Китая якобы инкогнито странствовал по южному Китаю и попадал во всякие переделки), а Чжишань (настоятель монастыря «Южный Шаолинь»), Умэй (монахиня) и прочие — просто персонажи этого романа. Так как большинство населения Китая было неграмотно, то литературные произведения рассказывались за деньги рассказчиками на рынках, и многие простые люди зачастую не отличали художественного вымысла от рассказа о реальных событиях; тем более простые крестьяне не могли проверить, что, к примеру, упоминаемые в историях о «Южном Шаолине» географические объекты на самом деле находятся в тысячах километров друг от друга, что упоминаемые там люди никогда не занимали приписываемые им должности

Отражение в культуре

В литературе

• Генри Лайон Олди «Мессия Очищает Диск» (Роман получил Почетную медаль монастыря Шаолинь (Китай) и Российской федерации у-шу).
• Марина Некрасова «Шао! Линь… Сы?» (Действие происходит в Шаолиньском монастыре).

В кинематографе

Шаолиньский монах Цянь Гуаньчан (Кэйнь Кваньчанг) (Дэвид Кэррадин) является главным героем популярного сериала Kung Fu^[en] (1972—1975).

В 1988-89 году по Первому каналу советского телевидения в телеальманахе «Вокруг света» (приложении к популярной передаче «Клубу кинопутешествий») отрывками транслировались китайские фильмы, составлявшие трилогию про монастырь Шаолинь. Эти фильмы с Ли Ляньцзэ в главной роли прославляли силу и молодость, братство и равенство, мужество и верность традиции на наглядных и доступных примерах.

• Храм Шаолиня (Shàolínsì; Shaolin Temple), 1982
• Дети Шаолиня (Shàolín Xiǎozǐ; англ. Shaolin Temple 2: Kids From Shaolin), 1983, режиссёр Синьян Чжан
• Боевые искусства Шаолиня (Nánběi Shàolín; англ. Shaolin Temple 3: Martial Arts of Shaolin), 1986, режиссёр Лю Цзялян

В ролях: Джет Ли (он же Ли Ляньцзэ), Цю Цзяньго, Юй Хай, Пань Цинфу

Параллельно с этой трилогией в Гонконге снималась другая трилогия про монастырь Шаолинь:

• Тридцать шестой зал Шаолиня (Shàolín sān shí liù fáng; The 36th Chamber of Shaolin), 1978
• Возвращение к 36 ступеням Шаолиня (Shao Lin ta peng hsiao tzu; Return to the 36th Chamber), 1980
• Ученики 36 ступеней Шаолиня (Pi li shi jie; Disciples of the 36th Chamber), 1985

Помимо вышеперечисленных гонконгских фильмов в прокате продолжают появляться разнообразные боевики, в которых упоминается Шаолинь, в частности:

• 18 бронзовых бойцов
• Аббат Шаолиня
• Американский Шаолинь
• Бой с тенью 3D: Последний раунд
• Возвращение 18 бронзовых бойцов
• Воины храма Шаолинь
• Выход дракона
• Золотой плащ Шаолиня
• Монах 2
• Монах (фильм) (в гл. роли Джамал Ажигирей)
• Непобедимый боец с шестом (Wu Lang ba gua gun), 1983
• Непобедимый меч Шаолиня
• Ниндзя пяти стихий: Также известный как Китайский Супер Ниндзя, фильм о монахах Шаолинь, 1983
• Новая легенда Шаолиня
• Путь, 2009
• Пять боевых машин Шаолиня
• Смертоносные герои Шаолиня
• Искусство Шаолиня: Змея и Журавль, 1978
• Шаолинь против ниндзя, 1983
• Шаолиньский футбол (Siu lam juk kau), 2001
• Шаолинь, 2011: ремейк фильма «Храм Шаолиня»,

В музыке

• Альбом Радио Африка музыкальной группы «Аквариум» содержит композицию «Радио Шао-Линь» длиной 1 минута 33 секунды.
• Песня группы «Кар-мэн» «Южный Шаолинь».
• Американская хип-хоп группа Wu-Tang Clan в лирике и тематике пропагандирует именно Шаолинь, он часто встречается в текстах группы и семплах, взятых из старых фильмов про кунг-фу, рэперы утверждают, что стиль боя ву-тан берёт начало из Шаолиня.

Примечания

Литература

• Абаев Н. В. Чань-буддизм и шаолиньская школа у-шу // Буддизм и культурно-психологические традиции народов Востока. — Новосибирск: Наука. Сиб. отд-ние, 1990. — С. 148—178. — 216 с. — ISBN 5-02-029372-5.

Ссылки

• Шаолинь цюань — боевое искусство монастыря Шаолинь
• Официальный сайт Монастыря Шаолинь (КНР)  (кит.)
• История Шаолиня в изложении проф. А. А. Маслова
• Монастырь Шаолинь в изложении А. М. Ковгана
• Шаолинь в изложении А. Мухранова

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Shaolin Monastery
少林寺
Mahavira Hall, the monastery’s main building in 2006
Religion
Affiliation	Chan Buddhism
Status	Active
Location
Location	Dengfeng, Zhengzhou, Henan, China
Shown within Henan
Geographic coordinates	34°30′29″N 112°56′07″E / 34.508141°N 112.935396°ECoordinates: 34°30′29″N 112°56′07″E / 34.508141°N 112.935396°E
Architecture
Style	Chinese architecture
Date established	495
Website
shaolin.org.cn
UNESCO World Heritage Site
Location	China
Part of	Historic Monuments of Dengfeng in «The Centre of Heaven and Earth»
Criteria	Cultural: (iv)
Reference	1305-005
Inscription	2010 (34th Session)

Shaolin Monastery
«Shaolin Temple» in Chinese
Chinese	少林寺
Literal meaning	«Temple of Shao[shi Mountain] Woods»
Transcriptions Standard Mandarin Hanyu Pinyin Shàolín sì Wade–Giles Shao4-lin2 ssŭ4 IPA [ʂâʊ.lǐn sɨ̂] Wu Romanization Soh去 lin平 zy去 Yue: Cantonese Yale Romanization Siuh-làhm jih Jyutping Siu6-lam4 zi6 IPA [sìːu.lɐ̏m tsìː] Southern Min Tâi-lô Siàu-lîm sī

Shaolin Monastery (少林寺 Shàolínsì), also known as Shaolin Temple, is a renowned monastic institution recognized as the birthplace of Chan Buddhism and the cradle of Shaolin Kung Fu. It is located at the foot of Wuru Peak of the Songshan mountain range in Dengfeng County, Henan Province, China. The name reflects its location in the ancient grove (林 lín) of Mount Shaoshi, in the hinterland of the Songshan mountains.^[i] Mount Song occupied a prominent position among Chinese sacred mountains as early as the 1st century BC, when it was proclaimed one of the Five Holy Peaks (五岳 wǔyuè).^[1] It is located some 48 km (30 mi) southeast of Luoyang, the former capital of the Northern Wei Dynasty (386–534), and 72 km (45 mi) southwest of Zhengzhou, the modern capital of Henan Province.^[2]

As the first Shaolin abbot, Batuo devoted himself to translating Buddhist scriptures and to preaching doctrines to hundreds of his followers. According to legend, Bodhidharma, the 28th patriarch of Mahayana Buddhism in India, arrived at the Shaolin Temple in 527. He spent nine years meditating in a cave of the Wuru Peak and initiated the Chinese Chan tradition at the Shaolin Temple. Thereafter, Bodhidharma was honored as the first patriarch of Chan Buddhism.^[3]

The Temple’s historical architectural complex, standing out for its great aesthetic value and its profound cultural connotations, has been inscribed in the UNESCO World Heritage List. Apart from its contribution to the development of Chinese Buddhism, as well as for its historical, cultural, and artistic heritage, the temple is famous for its martial arts tradition.^[2] Shaolin monks have been devoted to research, creation, and continuous development and perfecting of Shaolin kung fu.

The main pillars of Shaolin culture are Chan Buddhism (禅 Chán), martial arts (武 wǔ), Buddhist art (艺 yì), and traditional Chinese medicine (医 yī). This cultural heritage, still constituting the daily temple life, is representative of Chinese civilization. A large number of celebrities, political figures, eminent monks, Buddhist disciples, and many other people, come to the temple to visit, make pilgrimages, and hold cultural exchanges. In addition, owing to the work of official Shaolin overseas cultural centers and foreign disciples, Shaolin culture has spread around the world as a distinctive symbol of Chinese culture and a means of foreign cultural exchange.

History[edit]

Northern Wei and Northern Zhou dynasties[edit]

Batuo, also referred to in the Chinese sources as Fotuo and in Sanskrit as Buddhabhadra, had enjoyed the sponsorship of the Emperor Xiaowen of Northern Wei since arriving in Pingcheng via the Silk Road, around the year 490.^[4] Yang Xuanzhi, in the Record of the Buddhist Monasteries of Luoyang (AD 547), and Li Xian, in the Ming Yitongzhi (1461), concur with Daoxuan’s location and attribution. The Jiaqing Chongxiu Yitongzhi (1843) specifies that this monastery, located in the province of Henan, was built in the twentieth year of the Taihe era of the Northern Wei dynasty, that is, the monastery was built in AD 495.

Thanks to Batuo, Shaolin became an important center for the study and translation of original Buddhist scriptures. It also became a place of gathering for esteemed Buddhist masters. Historical sources on the early origins of Shaolin kung fu show that at this time, martial arts practice was existent in the temple.^[5] Batuo’s teaching was continued by his two disciples, Sengchou (僧稠Sēngchóu, 480–560) and Huiguang (慧光Huìguāng, 487–536).

In the first year of the Yongping era (506), Indian monks Lenamoti 勒那摩提 (in Sanskrit: Ratnamati) and Putiliuzhi 菩提流支 (in Sanskrit: Bodhiruci) came to Shaolin to set up a scripture translation hall. Together with Huiguang, they translated master Shiqin’s (世親 Shìqīn; in Sanskrit: Vasubandhu) commentary on the Ten Stages Sutra (Sanskrit: Daśabhūmika Sūtra; simplified Chinese: 十地经), an early, influential Mahayana Buddhist scripture. After that, Huiguang promoted the Vinaya in Four Parts (四分律Sì fēn lǜ; Sanskrit: Dharmagupta-Vinaya), which formed the theoretical basis of the Luzong (律宗 Lǜzōng) School of Buddhism, formed during the Tang Dynasty by Dao Xuan (596–667).

In the third year of the Xiaochang era (527) of Emperor Xiaoming of Northern Wei, Bodhidharma (达摩 Dá mó), the 28th patriarch of Mahayana Buddhism in India, came to the Shaolin Temple. The Indian arrived as a Chan Buddhist missionary and traveled for decades throughout China before, settling on Mount Song in the 520s.^[6] Bodhidharma’s teachings were primarily based on Lankavatara Sutra, which contains the conversation between Gautama Buddha and Bodhisattva Mahamatti, who is considered the first patriarch of Chan tradition.

Using the teachings of Batuo and his disciples as a foundation, Bodhidharma introduced Chan Buddhism, and the Shaolin Temple community gradually grew to become the center of Chinese Chan Buddhism. Bodhidharma’s teaching was transmitted to his disciple Huike, who the legend says cut off his arm to show his determination and devotion to the teachings of his master. Huike was forced to leave the temple during the persecution of Buddhism and Daoism (574–580) by Emperor Wu of Northern Zhou. In 580, Emperor Jing of Northern Zhou restored the temple and renamed it Zhi‘ao Temple (陟岵寺 Zhìhù sì).^{[citation needed]}

The idea that Bodhidharma founded martial arts at the Shaolin Temple was spread in the 20th century. However, martial arts historians have shown this legend stems from a 17th-century qigong manual known as the Yijin Jing.^[7] The oldest available copy was published in 1827.^[8] The composition of the text itself has been dated to 1624.^[9] Even then, the association of Bodhidharma with martial arts only became widespread as a result of the 1904–1907 serialization of the novel The Travels of Lao Ts’an in Illustrated Fiction Magazine:^[10]

One of the most recently invented and familiar of the Shaolin historical narratives is a story that claims that the Indian monk Bodhidharma, the supposed founder of Chinese Chan (Zen) Buddhism, introduced boxing into the monastery as a form of exercise around a.d. 525. This story first appeared in a popular novel, The Travels of Lao T’san, published as a series in a literary magazine in 1907. This story was quickly picked up by others and spread rapidly through publication in a popular contemporary boxing manual, Secrets of Shaolin Boxing Methods, and the first Chinese physical culture history published in 1919. As a result, it has enjoyed vast oral circulation and is one of the most «sacred» of the narratives shared within Chinese and Chinese-derived martial arts. That this story is clearly a twentieth-century invention is confirmed by writings going back at least 250 years earlier, which mention both Bodhidharma and martial arts but make no connection between the two.^[11]

Other scholars see an earlier connection between Da Mo and the Shaolin Monastery. The monk and his disciples are said to have lived at a spot about a mile from the Shaolin Temple that is now a small nunnery.^[12]
In the 6th century, around AD 547, The Record of the Buddhist Monasteries says Da Mo visited the area near Mount Song.^[13][14] In AD 645, The Continuation of the Biographies of Eminent Monks describes him as being active in the Mount Song region.^[14][15] Around AD 710, Da Mo is identified specifically with the Shaolin Temple (Precious Record of Dharma’s Transmission or Chuanfa Baoji)^[14][16] and writes of his sitting facing a wall in meditation for many years. It also speaks of Huike’s many trials in his efforts to receive instruction from Da Mo. In the 11th century (1004), a work embellishes the Da Mo legends with great detail. A stele inscription at the Shaolin Monastery dated to 728 Ad reveals Da Mo residing on Mount Song.^[17] Another stele from AD 798 speaks of Huike seeking instruction from Da Mo. Another engraving dated to 1209 depicts the barefoot saint holding a shoe, according to the ancient legend of Da Mo. A plethora of 13th- and 14th-century steles feature Da Mo in various roles. One 13th-century image shows him riding a fragile stalk across the Yangtze River.^[18] In 1125, a special temple was constructed in his honor at the Shaolin Monastery.^[19]

Sui, Tang, Wu Zhou, and Song dynasties[edit]

Emperor Wen of Sui, who was a Buddhist himself, returned the temple’s original name and offered to its community 100 hectares of land. Shaolin thus became a large temple with hundreds of hectares of fertile land and large properties. It was once again the center of Chan Buddhism, with eminent monks from all over China visiting on a regular basis.

At the end of the Sui dynasty, the Shaolin Temple, with its huge monastery properties, became the target of thieves and bandits. The monks organized forces within their community to protect the temple and fight against the intruders. At the beginning of the Tang dynasty, thirteen Shaolin monks helped Li Shimin, the future second emperor of the Tang dynasty, in his fight against Wang Shichong. They captured Shichong’s nephew Wang Renze, whose army was stationed in the Cypress Valley. In 626, Li Shimin, later known as Emperor Taizong, sent an official letter of gratitude to the Shaolin community for the help they provided in his fight against Shichong and thus the establishment of the Tang Dynasty.^[20] According to legend, Emperor Taizong granted the Shaolin Temple extra land and a special «imperial dispensation» to consume meat and alcohol during reign of the Tang dynasty. If true, this would have made Shaolin the only temple in China that did not prohibit alcohol. Regardless of historical veracity, these rituals are not practiced today.^[21] This legend is not corroborated in any period documents, such as the Shaolin Stele, erected in AD 728. The stele does not list any such imperial dispensation as reward for the monks’ assistance during the campaign against Wang Shichong; only land and a water mill are granted.^[22] The Tang dynasty also established several Shaolin branch monasteries throughout the country and formulated policies for Shaolin monks and soldiers to assist local governments and regular military troops. Shaolin Temple also became a place where emperors and high officials would come for temporary reclusion. Emperor Gaozong of Tang and Empress Wu Zetian often visited the Shaolin Temple for good luck and made large donations. Empress Wu also paid several visits to the Shaolin Temple to discuss Chan philosophy with high monk Tan Zong. During the Tang and Song dynasties, the Shaolin Temple was extremely prosperous. It had more than 14,000 acres of land, 540 acres of temple grounds, more than 5,000 rooms, and more than 2,000 monks. The Chan Buddhist School founded by Bodhidharma flourished during the Tang dynasty and was the largest Buddhist school of that time.^{[citation needed]}

Information about the first century of the Northern Song dynasty is scarce. The rulers of Song supported the development of Buddhism, and Chan established itself as dominant over other Buddhist schools. Around 1093, Chan master Baoen (报恩Bào’ēn) promoted the Caodong School in the Shaolin Temple and achieved what is known in Buddhist history as «revolutionary turn into Chan». This meant that the Shaolin Temple officially became a Chan Buddhist Temple, while up to that point it was a Lǜzōng temple specialized in Vinaya, with a Chan Hall.

Yuan, Ming, and Qing dynasties[edit]

At the beginning of the Yuan dynasty, Emperor Shizu of Yuan installed the monk Xueting Fuyu (雪庭福裕, 1203–1275) as the abbot of Shaolin and put him in charge of all the temples in the Mount Song area. During this period, the abbot undertook important construction work, including the building of the Bell Tower and the Drum Tower. He also introduced the generational lineage system of the Shaolin disciples through a 70-character poem—each character in line corresponding to the name of the next generation of disciples. In 1260, Fuyu was honored with the title of the Divine Buddhist Master and in 1312 posthumously named Duke of Jin (晉國公 Jìn guó gōng) by the Yuan emperor.

The fall of the Yuan dynasty and the establishment of the Ming dynasty brought much unrest, in which the temple community needed to defend itself from rebels and bandits. During the Red Turban Rebellion in the 14th century, bandits ransacked the monastery for its real or supposed valuables, destroying much of the temple and driving the monks away. The monastery was likely abandoned from 1351 or 1356 (the most likely dates for the attack) to at least 1359, when government troops retook Henan. The events of this period would later figure heavily in 16th-century legends of the temple’s patron saint Vajrapani, with the story being changed to claim a victory for the monks, rather than a defeat.^[23]

With the establishment of the Ming dynasty by mid-14th century, Shaolin recovered, and a large part of the monastic community that fled during the Red Turban attacks returned. At the beginning of the Ming dynasty, the government did not advocate martial arts. During the reign of the Jiajing Emperor, Japanese pirates harassed China’s coastal areas, and generals Yu Dayou and Qi Jiguang led their troops against the pirates. During his stay in Fujian, Qi Jiguang convened martial artists from all over China, including local Shaolin monks, to develop a set of boxing and staff fighting techniques to be used against Japanese pirates. Owing to the monks’ merits in fighting against the Japanese, the government renovated the temple on a large scale, and Shaolin enjoyed certain privileges, such as food tax exemption, granted by the government. Afterward, Shaolin monks were recruited by the Ming government at least six times to participate in wars. Due to their outstanding contribution to Chinese military success, the imperial court built monuments and buildings for Shaolin Temple on numerous occasions. This also contributed to the establishment of the legitimacy of Shaolin kung fu in the national martial arts community. During the Ming Dynasty (in mid-16th century), Shaolin reached its apogee and held its position as the central place of the Caodong School of Chan Buddhism.

In 1641, rebel forces led by Li Zicheng sacked the monastery due to the monks’ support of the Ming dynasty and the possible threat they posed to the rebels. This effectively destroyed the temple’s fighting force.^[24] The temple fell into ruin and was home to only a few monks until the early 18th century, when the government of the Qing dynasty patronized and restored it.^[25]

During the Qing dynasty, Shaolin Temple was favored by Qing emperors. In the 43rd year of the Kangxi Emperor’s reign (1704), the emperor gifted a tablet to the temple, with the characters 少林寺(Shàolín sì) engraved on it in his calligraphy (originally hung in the Heavenly King Hall and later moved by the Mountain Gate). In the 13th year of the Yongzheng Emperor’s reign (1735), important reconstructions were financed by the court, including the rebuilding of the gate and the Thousand Buddha’s Hall. In the 15th year of his rule (1750), the Qianlong Emperor personally visited Shaolin Temple, stayed at the abbot’s room overnight, and wrote poems and tablet inscriptions.^{[citation needed]}

A well-known story of the temple from this period is that it was destroyed by the Qing government for supposed anti-Qing activities. Variously said to have taken place in 1647 under the Shunzhi Emperor, in 1674, 1677, or 1714 under the Kangxi Emperor, or in 1728 or 1732 under the Yongzheng Emperor, this destruction is also supposed to have helped spread Shaolin martial arts throughout China by means of the five fugitive monks. Some accounts claim that a supposed southern Shaolin Temple was destroyed instead of, or in addition to, the temple in Henan: Ju Ke, in the Qing bai lei chao (1917), locates this temple in Fujian. These stories commonly appear in legendary or popular accounts of martial history and in wuxia fiction.^{[citation needed]}

While these latter accounts are popular among martial artists and often serve as origin stories for various martial arts styles, they are viewed by scholars as fictional. The accounts are known through often inconsistent 19th-century secret society histories and popular literature, and also appear to draw on both Fujianese folklore and popular narratives, such as the classical novel Water Margin. Modern scholarly attention to the tales is mainly concerned with their role as folklore.^{[26][27][28][29]}

Republic of China[edit]

In the early days of the Republic of China, the Shaolin Temple was repeatedly hit by wars. In 1912, monk Yunsong Henglin from the Dengfeng County Monks Association was elected by the local government as the head of the Shaolin Militia (Shaolin Guarding Corps). He organized the guards and trained them in combat skills to maintain local order. In the autumn of 1920, famine and drought hit Henan province, which led to thieves surging throughout the area and endangering the local community. Henglin led the militia to fight the bandits on different occasions, thus enabling dozens of villages in the temple’s surroundings to live and work in peace.

In the late 1920s, Shaolin monks became embroiled in the warlords’ feuds that swept the plains of northern China. They sided with General Fan Zhongxiu (1888–1930), who had studied martial arts at Shaolin Temple as a child, against Shi Yousan (1891–1940). Fan was defeated and, in the spring of 1928, Yousan’s troops entered Dengfeng and Shaolin Temple, which served as Fan Zongxiu’s headquarters. On 15 March, Shi Yousan’s subordinate Feng Yuxiang set fire to the monastery, destroying some of its ancient towers and halls. The flames partially damaged the «Shaolin Monastery Stele» (which recorded the politically astute choice made by other Shaolin clerics fifteen hundred years earlier), the Dharma Hall, the Heavenly King Hall, Mahavira Hall, Bell Tower, Drum Tower, Sixth Ancestor Hall, Chan Hall, and other buildings, causing the death of a number of monks. A large number of cultural relics and 5,480 volumes of Buddhist scriptures were destroyed in the fire.

Japan’s activities in Manchuria in the early 1930s made the National Government very worried. The military then launched a strong patriotic movement to defend the country and resist the enemy. The Nanjing Central Martial Arts Center and Wushu Institute, together with other martial arts institutions, were established around the country as part of this movement. The government also organized martial arts events such as «Martial arts returning to Shaolin». This particular event served to encourage people to remember the importance of patriotism by celebrating the contribution of Shaolin martial arts to the country’s defense from foreign invasion at numerous occasions throughout history.

People’s Republic of China[edit]

Since the founding of the People’s Republic of China in 1949, the state officially became atheist, with roughly half of the population identifying as nonreligious or atheist. Some state-monitored religions and practices were allowed, while others, like Tibetan Buddhism, were persecuted after the takeover of Tibet by the Chinese military, in 1959.^[30]

During the Cultural Revolution, the monks of Shaolin Temple were forced to return to secular life, Buddha statues were destroyed, and temple properties were invaded. After this period ended, Shaolin Temple was repaired and rebuilt. The buildings and other material heritage that was destroyed, including the Mahavira Hall and the stone portraying «Bodhidharma facing the wall», were reconstructed according to their originals. Others, such as the ancient martial arts training ground, the Pagoda Forest, and some stone carvings that survived, still remain in their original state. In December 1996, Chuzu Temple and Shaolin Temple Pagoda Forest (No. 4-89) were listed as national key cultural relic protection units. Shaolin Temple leadership aimed for its historical architectural complex to become a United Nations World Heritage site in order to obtain annual funding for maintenance and development from the UN. After repeated submissions, their application was finally accepted by the 34th World Heritage Committee on 1 August 2010. UNESCO reviewed and approved eight sites and eleven architectural complexes, including Shaolin’s Resident Hall, Pagoda Forest, and Chuzu Temple as World Cultural Heritage.^{[citation needed]}

In 1994, the temple registered its name as a trademark.^{[citation needed]} In the late 2000s, Shi Yongxin began authorizing Shaolin branches outside of mainland China in what has been called a franchise scheme.^{[citation needed]} The branches are run by current and former monks and allow dispersion of Shaolin culture and study of Shaolin kung fu around the world.^[31] As of January 2011, Yongxin and the temple operated over forty companies in cities across the world, including London and Berlin, which have purchased land and property.^[32]

On 22 March 2006, Russian President, Vladimir Putin, visited Shaolin Temple and watched a kung fu performance. He was the first foreign head of state to visit Shaolin Temple in its history.^{[citation needed]}

In May 2007, Shaolin Temple was named a National 5A Scenic Spot by the China National Tourism Administration.^{[citation needed]}

In 2009, Shaolin Temple established Fengyinghang Co., Ltd. to prepare for the construction of the first Overseas Shaolin Cultural Center Headquarters (Hong Kong Shaolin Temple) outside of mainland China.^{[citation needed]}

In April 2013, the Shaolin Temple Sutra Pavilion was selected as a National Key Protection Unit for Ancient Books, as its collection of documents and books related to kung fu theory and practice is unique in China.^{[citation needed]}

In 2018, for the first time in its 1,500-year history, the Shaolin Monastery raised the national flag of China as part of a «patriotism drive» under the new National Religious Affairs Administration, a part of the United Front Work Department, which «oversees propaganda efforts as well as relations with the global Chinese diaspora».^[33] Senior theology lecturer Sze Chi Chan of Hong Kong Baptist University interpreted this move as Xi Jinping making an example of the Shaolin Monastery to send a message to other temples and the Chinese Catholic Church.^[34]

Governance[edit]

The monastery was historically led by an abbot. However, Communist restrictions on religious expression and independence have changed this ancient system. The monastery is currently led by a committee composed primarily of government officials. The treasurer is appointed by the government and as such, the abbot has little control over monastery finances. The monastery splits its profits with Dengfeng: the municipality takes two thirds of the profits, and the monastery retains one third.^[35]

Acknowledgements[edit]

• In 2004, the California State House of Representatives and Senate passed two votes to officially establish 21 March as California Songshan Shaolin Temple Day.
• In 2007, the temple was proclaimed as a National 5A-level Scenic Spot, a Global Low-carbon Ecological Scenic Spot, a patriotism education base for religious circles of the People’s Republic of China, and an education base for respecting and caring for the elderly of the People’s Republic of China.
• On 1 August 2010, during the UNESCO 34th World Heritage Committee, eight buildings, including Shaolin Temple, Pagoda Forest, and Chuzu Temple were listed as World Cultural Heritage sites.
• In April 2013, the Shaolin Temple Sutra Pavilion was selected as a National Key Protection Unit for Ancient Books.
• In May 2013, the State Council of the People’s Republic of China listed the ancient buildings of Shaolin Temple (No. 7-1162) as the seventh batch of national key cultural relic protection units.

Shaolin culture[edit]

Heritage culture[edit]

Shaolin Temple has developed numerous complementary cultural aspects that permeate and mutually reinforce each other and are inseparable, when it comes to presenting the temple’s material and intangible cultural heritage. The most prominent aspects are those of Chan (禅 Chán), martial arts (武 wǔ), traditional medicine (中医 zhōngyī), and art (艺 yì). Shaolin culture is rooted in Mahayana Buddhism, while the practice of Chan is its nucleus and finally, the martial arts, traditional medicine, and art are its manifestations. Thanks to the efforts of the abbot Shi Yongxin, the monastic community, and the temple’s disciples from all over the world, Shaolin culture continues to grow. During its historical development, Shaolin culture has also integrated the essential values of Confucianism and Taoism.

The contemporary temple establishment offers to all interested individuals and groups, regardless of cultural, social, and religious values, the chance to experience Shaolin culture through the Shaolin cultural exchange program. This program offers an introduction to Chan meditation, Shaolin kung fu, Chan medicine, calligraphy, art, archery, etc. Chan practice is supposed to help the individual in attaining calm and patience necessary for living optimistically, meaningfully, wisely, and with compassion. Ways of practicing Chan are numerous, and they range from everyday activities such as eating, drinking, walking, or sleeping, to specialized practices such as meditation, martial arts, and calligraphy.

Shaolin kung fu is manifested through a system of different skills that are based on attack and defense movements with the form (套路 tàolù) as its unit. One form is a combination of different movements. The structure of movements is founded on ancient Chinese medical knowledge, which is compatible with the laws of body movement. Within the temple, the forms are taught with a focus on integration of the principles of complementarity and opposition. This means that Shaolin kung fu integrates dynamic and static components, yin and yang, hardness and softness, etc.

The Shaolin community invests great effort in safeguarding, developing, and innovating its heritage. Following the ancient Chinese principle of harmony between heaven and humans, temple masters work on the development of the most natural body movement in order to achieve the full potential of human expression.

Shaolin has developed activities related to the international promotion of its cultural heritage. In 2012, the first international Shaolin cultural festival was organized in Germany, followed by festivals in the US and England. Official Shaolin cultural centers exist in numerous countries in Europe, the US, Canada, and Russia. Every year, the temple hosts more than thirty international events with the aim to promote cultural exchange.

International promotion of Shaolin cultural heritage[edit]

Shaolin Temple is an important religious and cultural institution, both in China and internationally. Since the founding of the People’s Republic of China, and especially since the 1970s, cultural exchanges between Shaolin Temple and the rest of the world have continuously improved in terms of content, scale, frequency, and scope. The temple has been visited by European and American dancers, martial artists, NBA players, Hollywood movie stars, but also renowned monks from traditional Buddhist countries such as Myanmar, Thailand, Cambodia, Nepal, and Sri Lanka. Also, a number of political leaders, such as Swedish King Carl XVI Gustaf, British Queen Elizabeth II, Spanish King Juan Carlos I, Australia’s former prime minister John Howard, South Africa former president Nelson Mandela, Russian president Vladimir Putin, former US secretary of state Henry Kissinger, and Taiwanese politician James Soong have met with the temple’s abbot.

Currently, there are more than forty overseas cultural institutions established by the temple’s leadership and its disciples in dozens of countries around the world.^{[citation needed]} Shaolin monks come to the centers to teach Buddhist classics, martial arts, meditation, etc. Another way of promoting Shaolin’s intangible cultural heritage in the world is through Shaolin Cultural Festivals, the first of which was held in North America. These festivals and similar events convey the spiritual connotation of Chinese culture and Eastern values to societies internationally.

Myths of Shaolin[edit]

Asian monks are typically portrayed in Western culture as being knowledgeable, at peace, as well as spiritual individuals. Additionally, they are depicted as wise mystics who offer spiritual advice. This stereotype’s beginnings can be traced to the 19th century, when Western explorers and missionaries first started to come into contact with Buddhist monks in Asia. The monks were typically romanticized as otherworldly, enigmatic individuals who had achieved a profound spiritual perception of reality. Despite being a poor oversimplification of the variety of beliefs, practices, and experiences among Buddhist monks, the stereotype has persisted. Jane Iwamura calls this phenomenon «virtual Orientalism» and states that it «declares an independence from the real but also co-opts or colonizes the real».^[36]

Architectural complex of Shaolin Temple[edit]

Protection of the site[edit]

The original Shaolin Temple was burned to the ground in 1928 by a renegade nationalist warlord.^[37] The monks were either killed or departed. The ground lay more or less abandoned, and under Mao Zedong’s Cultural Revolution, it suffered additional damage. However, in 1982 (Mao died in 1976), the Law on the Protection of Cultural Heritage of the People’s Republic of China was passed.^[38]

The Songshan Scenic Area, established that year, came to include the Shaolin Temple Scenic Spot. «Scenic areas» were created by the 1982 law as protected regions valuable to the public for their natural or cultural assets. The Songshan Scenic Area covered the mountains around Denfeng. In 1990, the Ministry of Construction and Tongji University proposed that scenic areas be divided into subregions called «Scenic Spots». When this measure was passed by the state council (central government), the «Songshan National Scenic Area» (SNSA) acquired the «Shaolin Temple Scenic Spot» (STSS), consisting of the Shaosi side of the Scenic Area. Though named after the famous monastery in the south of the spot, it also included the north, where the government established a kung fu academy, the largest in China. The scenic spot consists of the entire park.^[39]

The government promptly allocated funds for the reconstruction of the monastery as a tourist site. They were to rebuild nine halls, restore ten, and construct eight new ones. However, all documentation on the temple had been destroyed. Already familiar with the type of structure, the architects interviewed elders who had been at the monastery before 1928 for details.^[40]

The task became greater than simply restoring the monastery of 1928. That monastery was the end point of a long line of development, which included reconstruction after some twenty or more previous destructions, and variations in size from twenty monks during the Tang dynasty (619–907) to more than 1,800 monks living in 5,000 rooms during the Yuan dynasty (1271–1368).^[41] No single configuration representative of the entire span of the monastery was apparent. Multiple possibilities existed, and deliberations about what to restore were complex and prolonged. By 1998, the government of Dengfeng had reconstructed or restored fourteen architectural items, mostly buildings.^[42]

By 2010, it was obvious that management decisions were beyond merely the government. A new management was created that year to operate a joint venture between the government, a private company from Hong Kong, and the abbot of a newly constituted body of monks. They were empowered to maintain a balance between historical authenticity and tourist sustainability.^[43]

UNESCO was not far behind this change in management technique. It took an interest and was invited to participate. In 2010, several ancient sites around Dengfeng were united into a single UNESCO World Heritage Site, with eight distinct scenic spots. The Shaolin Scenic spot contained three of the WHS components, collectively called the «architectural complex».^[44] By this, the International Council on Monuments and Sites (ICOMOS) of UNESCO designated three ancient sites: the Shaolin Temple compound, assigned the name «Kernel Compound»; its cemetery, the Pagoda Forest; and its subsidiary, the Chuzu Temple.

Access to the site[edit]

The Shaolin Temple Scenic Spot is located approximately in the middle of Mount Song, an E–W trending massif on the right bank of the Yellow River.^[45] The massif is terminated by Luoyang on the west side and Zhengzhou on the east. The straight-line distance from Luoyang to Shaolin is about 50 km (31 mi); from Zhengzhou, about 73 km (45 mi).^[46] Either city is a popular starting point for a bus or automobile tour to the site.^[47][ii]

Mount Song is divided by an extensive valley on its south-central side, where much of Dengfeng is located. The mountains around the valley, forming an upside-down U, have been defined as the Songshan Scenic Area.^[48] The pass over the U is located directly north of the valley. On the western side is the Shaolin Scenic Spot, accessed by China National Highway 207 (G207), which winds over the pass from the direction of Luoyang and runs past the scenic spot, before descending into the valley and joining other roads leading to Zhengzou. The north entrance of the scenic spot adjoins G207.^[49]

The North Gate is an entirely new complex built to facilitate the arrival and departure of visitors along the main point of entry, Highway G207.^[iii] The local highway representing G207 in this case is East Ring Road, Dengfeng.^[50] The Shaolin bus stop is at the minimum of the southward-curving highway,^[51] at 34°30′59″N 112°56′56″E / 34.51641°N 112.94883°E.

Topography[edit]

The temple’s inside area is 160 by 360 meters (520 ft × 1,180 ft), or 57,600 square meters (620,000 sq ft).^{[citation needed]} The buildings are arranged in three lengthwise strips. It has seven main halls on the central axis and seven other halls around, with several yards around the halls. These halls are primarily museums containing Buddhist artifacts. Memorials and monuments are scattered freely around the place, as are ancient ginkgo trees.^[52]

The architecture below follows the World Heritage Site (WHS) arrangement.^[44]

Kernel compound[edit]

• Shanmen (山门) (built in 1735; the entrance tablet, written in golden characters, reads «Shaolin Temple» (少林寺; shaolinsi) in black background by the Kangxi Emperor of the Qing dynasty in 1704).^{[clarification needed]}
• Forest of Steles (碑林; beilin)
• Ciyun Hall (慈雲堂; ciyuntang) (built in 1686; changed in 1735; reconstructed in 1984). It includes the Corridor of Steles (碑廊; beilang), which has 124 stone tablets of various dynasties, from the Northern Qi dynasty (550–570).^{[clarification needed]}
• West Arrival Hall (西来堂; xilaitang) a.k.a. Kung Fu Hall (锤谱堂; chuiputang) (built in 1984)
• Four Heavenly Kings Hall (天王殿; tianwangdian) (built during the Yuan dynasty; repaired during the Ming and Qing dynasties)
• Bell tower (钟楼; zhonglou) (built in 1345; reconstructed in 1994; the bell was built in 1204.)
• Drum tower (鼓楼; gulou) (built in 1300; reconstructed in 1996)
• Kimnara Palace Hall (紧那罗殿; jinnaluodian) (reconstructed in 1982)
• Sixth Patriarch Hall (六祖堂; liuzutang)
• Mahavira Hall (大雄宝殿; daxiongbaodian) a.k.a. Main Hall or Great Hall (built circa 1169; reconstructed in 1985).
• Dining Hall (built during the Tang dynasty; reconstructed in 1995)
• Sutra Room
• Dhyana Halls (reconstructed in 1981)
• Guest Reception Hall
• Dharma Hall (Sermon) Hall (法堂; fatang) a.k.a. Scripture Room (藏经阁; zang jing ge) (reconstructed in 1993)
• East & West guest rooms
• Abbot’s Room (方丈室; fangzhangshi) (built during the early Ming dynasty)
• Standing in Snow Pavilion (立雪亭; lixueting) a.k.a. Bodhidharma Bower (达摩庭; damoting) (reconstructed in 1983)
• Manjusri Hall (wenshudian) (reconstructed in 1983)
• Samantabhadra Hall
• White Robe (Avalokitesvara) Hall (白衣殿; baiyi (Guan yin) dian) a.k.a. Kung Fu Hall (quanpudian) (built during the Qing dynasty)
• Ksitigarbha Hall (地臧殿; di zang dian) (built during the early Qing dynasty; reconstructed in 1979)
• Thousand Buddha Hall (千佛殿; qianfodian) a.k.a. Vairocana Pavilion (毗庐阁; piluge) (built in 1588; repaired in 1639, 1776)
• Ordination Platform (built in 2006)
• Monks’ rooms
• Shaolin Pharmacy Bureau (built in 1217; reconstructed in 2004)
• Bodhidharma Pavilion (chuzuan) (first built during the Song dynasty)
• Bodhidharma Cave
• Shaolin Temple Wushu Guan (Martial arts hall)

Chuzu Temple[edit]

Pagoda Forest[edit]

• Forest of Pagodas Yard (塔林院; talinyuan) (built before 791). It has 240 tomb pagodas of various sizes from the Tang, Song, Jin, Yuan, Ming, and Qing dynasties (618–1911).

Gallery[edit]

• 

  A mural painting in the temple (early 19th century)

• 

  Shaolin Monastery Stele on Mount Song (皇唐嵩岳少林寺碑), erected in AD 728

• 

  A tree within the Shaolin Monastery used by the monks to practice finger-punching

• 

  The Pagoda forest (wide view)

• 

  The Pagoda forest (close view), located about 300 meters (980 ft) west of the Shaolin Monastery in Henan

See also[edit]

• Shaolin Temple UK
• Bayon- Buddhist temple depicting martial arts bas-relief
• Angkor Wat- Buddhist–Hindu temple depicting martial arts bas-relief

Notes[edit]

References[edit]

Sources[edit]

• Henning, Stanley (1994). «The Chinese Martial Arts in Historical Perspective» (PDF). Journal of the Chenstyle Taijiquan Research Association of Hawaii. 2 (3): 1–7.
• Henning, Stan; Green, Tom (2001). «Folklore in the Martial Arts». In Green, Thomas A. (ed.). Martial Arts of the World: An Encyclopedia. Santa Barbara, Calif: ABC-CLIO.
• ICOMOS (2008). Historic Monuments of Denfeng (China) (Report) (No 1305rev ed.). UNESCO World Heritage Centre.
• Khabarovsk, Gofman Oleg Nikolaevich. «Luoyang Road Planner» (in Russian). Translated by Google Translate. The sources for this indexed work are stated by the author to be the area’s Guidebooks.
• Lin, Boyuan (1996). Zhōngguó wǔshù shǐ 中國武術史. Taipei: Wǔzhōu chūbǎnshè 五洲出版社.
• Matsuda, Ryuchi (1986). Zhōngguó wǔshù shǐlüè 中國武術史略 (in Chinese). Taipei: Danqing tushu.
• Shahar, Meir (2008). The Shaolin Monastery: history, religion, and the Chinese martial arts. University of Hawaii Press. ISBN 978-0-8248-3110-3.
• Su, Xiaoyan (2015). Reconstructing Tradition: Modernity and Heritage-protected Tourist Destinations in China (PDF) (PhD). The University of Western Australia.
• Su, Xiaoyan; et al. (2019). «The Uses of Reconstructing Heritage in China: Tourism, Heritage Authorization, and Spatial Transformation of the Shaolin Temple». Sustainability. 11 (2).

External links[edit]

• Close-up aerial views
• Chuzu Hermitage data archive