The Legend of His Holiness Paya Halin, the Story of the Forest Monk Martial Systems
as told by
His Holiness the Venerable Homalin Sayadaw, Abbot of the Homalin Monastery, Burma 1921.
Translated and Reorganized for Western Readers by Dr. M. Gyi, Chief Instructor American Bando Association.
A. General Background
Every major religous tradition has extensive records of monks, priests and holy men who ventured into the wilderness to find answers to the mysteries of life.
Ancient Prophets
In the judeo-Christian tradition, prophets such as Abraham, Moses, Jesus and many others went into the mountains alone to seek union with God. They fasted, prayed and meditated for many days, weeks and even months. They endured hunger, thirst, cold, heat, exhaustion and many other stresses to seek God. In the Muslim tradition the prophet Mohammed and Sufis led ascetic lives in the wilderness to find and to commute with God. Similarly in Asia, Hindu, Taoist, Shinto, Bhuddist, and Shaman priests and monks ventured into the jungles or forested mountains to find answers to the mysteries of the universe, the meaning of life and death, the spirit world and other philosophical questions.
B. Hermits and Forest Monks
For centeries, forest monks and hermits traveled and lived in the wilderness in search for meaning.
Dangers in the Wilderness
Many died from starvation, disease, over exposure and natural disaters (such as earthqaukes, volcanoes, floods, fire, from lightning storms, etc). Some were killed by wild animals (such as tigers, leopards, wolves, wild dogs, snakes, insects, etc). Others were attacked by hostile tribes living in the jungle. Some went mad. It was extremely dangerous to live alone in the jungle, yet some survived to share their experiences.
C. The Legend of Paya Halin
The following is a story of one of the famous forest monks of ancient Burma in the 9th century AD.
Nameless Boy
One nameless boy was treated for his wounds at the Halin Monastery in north central Burma. He had lost his family, friends and home during one many regional wars. His village also was destoyed. After he recovered from his wounds hebecame a monk to deal with his emotions of grief, anger and fear, and to search for inner peace.
He wasan extremely quiet boy, but was ver diligent and hard working. He studied Dharma, showed his total devotion to the Sangha and found refuge in the Buddha.
Ordination
After many years of hard work, he finally recieved ordination around the age of 25. At this time invaders came again and attacked the region. The Halin Monastery was destroyed. The abbot and several monks were killed. Many fled into the mountains.
This young nameless monk survived by hiding in the caves with novice monks. He decided to take on the Buddhist name 'Paya Halin' in honor of the monastery, which had cared for him during his time of need. earlier in his youth, the war had destoyed his family. Now, it had destoyed his monastery which had given hime refuge. He continued to wrestle with his grief, fear and anger.
Into the Wilderness
He decided to become a hemit and wandered away from the war torn region into the jungle of Manipura (northern border of India and Burma). He had little or no knowledge of jungle craft. He learned to survive through trial and error and with the help of many friendly villagers.
He did not stay in one place long. He travelled to the thick wooded regions of southern Tibe, the forest covered mountain ranges of northeastern India and the deep jungle valleys and hills of northern Burma.
D. Transformation of a Hermit
After living in the jungle for many years, the monk Paya Halin did not look like a monk anymore.
Physical Transformation
His hair had grown long and become matted. His face had become gaunt and rugged. His robe was worn and torn by daily work and the color faded. His body was lean and wiry. His skin was dark and brown from the sun, rain and wind.
His whole physical being had been transformed. His face could still show serenity and sorrow, but his voice was thick and harsh.His body had become rugged. His posture and gait had also changed. VIllagers who did not know about his existence were threatened or frightened by his physical appearance.
Survival Tools
The attire of Paya Halin consisted of his ragged discolored robe, short dha (sword), bamboo staff,long rope, river stones, bamboo cantiene, bamboo cup, cotton bag, straw mat and bamboo slippers.
Visiting Remote Villages
During his long and arduous journey, he had visited many villages in the jungles of Tibet, India and Burma.Their followers of many belief systems in these villages including Hinduism, Brahnmanism, Tantricism, Buddhism, Mysticism, Spiritualism, Shamanism and Animism among others.
Hostile Villages
The villagers, who embraced animistic traditions, did not recieve him well. They were threatened by his strange appearance. Children ran away in terror. Women screamed in fright and called the men for help. The men picked up swords, spears and sticks to defend the village and drove him away. He had to depart in haste to avoid injuries and death.
Friendly Villages
However some villages openly welcomed him, fed him, and attended to him with kindness. They shared their knowledg of jungle crafts and survival and defensive skills. He shared with them the teachings of Buddha.
E. Basic Skill Development
The following list is a brief outline of skills he learned from the people who lived in the jungles of Burma, India and Tibet.
1. Survival Skills
Finding shelter, food and water
2. Healing Skills
Daily yoga practice to maintain health and endurance.
Herbal plants to prevent and restore from illness and cuts, and for body cleanliness and hygiene.
Structural manipulation to mend broken bones, dislocations and muscle stress.
3. Relational Skills
Taming or communicating with animals and people.
Understanding the environment and using the trees hills and streams.
Appeasing the jungle spirits (forest nats).
4. Cultivating Skills
Making tools from bamboo, vine and rocks.
Digging wells or irrigating water from streams.
Growing plants and fruits.
5. Spiritual Skills
Meditation (mantra and pranayama to achieve Samadhi)
Tantric ritual (to commune with dieties)
Nat ritual (to commune with the spirit world of nature)
6. Martial Skills
Protection from wild animals (without maiming or killing)
Protection from hostile tribesman (without maiming or killing)
Protection from demon spirits (without creating mortal enemies)
F. Martial Skills of a Forest Monk
In the dense jungles of Burma, any form of threat - man or animal - was dealt with quickly and without hesitation. Delay meant death. Some would flee. Some would freeze and conceal. Some would charge and fight. Living and moving in trhe jungle needed special skills not to alarm or threaten the animals, birds, snakes, men or spirits.
as told by
His Holiness the Venerable Homalin Sayadaw, Abbot of the Homalin Monastery, Burma 1921.
Translated and Reorganized for Western Readers by Dr. M. Gyi, Chief Instructor American Bando Association.
A. General Background
Every major religous tradition has extensive records of monks, priests and holy men who ventured into the wilderness to find answers to the mysteries of life.
Ancient Prophets
In the judeo-Christian tradition, prophets such as Abraham, Moses, Jesus and many others went into the mountains alone to seek union with God. They fasted, prayed and meditated for many days, weeks and even months. They endured hunger, thirst, cold, heat, exhaustion and many other stresses to seek God. In the Muslim tradition the prophet Mohammed and Sufis led ascetic lives in the wilderness to find and to commute with God. Similarly in Asia, Hindu, Taoist, Shinto, Bhuddist, and Shaman priests and monks ventured into the jungles or forested mountains to find answers to the mysteries of the universe, the meaning of life and death, the spirit world and other philosophical questions.
B. Hermits and Forest Monks
For centeries, forest monks and hermits traveled and lived in the wilderness in search for meaning.
Dangers in the Wilderness
Many died from starvation, disease, over exposure and natural disaters (such as earthqaukes, volcanoes, floods, fire, from lightning storms, etc). Some were killed by wild animals (such as tigers, leopards, wolves, wild dogs, snakes, insects, etc). Others were attacked by hostile tribes living in the jungle. Some went mad. It was extremely dangerous to live alone in the jungle, yet some survived to share their experiences.
C. The Legend of Paya Halin
The following is a story of one of the famous forest monks of ancient Burma in the 9th century AD.
Nameless Boy
One nameless boy was treated for his wounds at the Halin Monastery in north central Burma. He had lost his family, friends and home during one many regional wars. His village also was destoyed. After he recovered from his wounds hebecame a monk to deal with his emotions of grief, anger and fear, and to search for inner peace.
He wasan extremely quiet boy, but was ver diligent and hard working. He studied Dharma, showed his total devotion to the Sangha and found refuge in the Buddha.
Ordination
After many years of hard work, he finally recieved ordination around the age of 25. At this time invaders came again and attacked the region. The Halin Monastery was destroyed. The abbot and several monks were killed. Many fled into the mountains.
This young nameless monk survived by hiding in the caves with novice monks. He decided to take on the Buddhist name 'Paya Halin' in honor of the monastery, which had cared for him during his time of need. earlier in his youth, the war had destoyed his family. Now, it had destoyed his monastery which had given hime refuge. He continued to wrestle with his grief, fear and anger.
Into the Wilderness
He decided to become a hemit and wandered away from the war torn region into the jungle of Manipura (northern border of India and Burma). He had little or no knowledge of jungle craft. He learned to survive through trial and error and with the help of many friendly villagers.
He did not stay in one place long. He travelled to the thick wooded regions of southern Tibe, the forest covered mountain ranges of northeastern India and the deep jungle valleys and hills of northern Burma.
D. Transformation of a Hermit
After living in the jungle for many years, the monk Paya Halin did not look like a monk anymore.
Physical Transformation
His hair had grown long and become matted. His face had become gaunt and rugged. His robe was worn and torn by daily work and the color faded. His body was lean and wiry. His skin was dark and brown from the sun, rain and wind.
His whole physical being had been transformed. His face could still show serenity and sorrow, but his voice was thick and harsh.His body had become rugged. His posture and gait had also changed. VIllagers who did not know about his existence were threatened or frightened by his physical appearance.
Survival Tools
The attire of Paya Halin consisted of his ragged discolored robe, short dha (sword), bamboo staff,long rope, river stones, bamboo cantiene, bamboo cup, cotton bag, straw mat and bamboo slippers.
Visiting Remote Villages
During his long and arduous journey, he had visited many villages in the jungles of Tibet, India and Burma.Their followers of many belief systems in these villages including Hinduism, Brahnmanism, Tantricism, Buddhism, Mysticism, Spiritualism, Shamanism and Animism among others.
Hostile Villages
The villagers, who embraced animistic traditions, did not recieve him well. They were threatened by his strange appearance. Children ran away in terror. Women screamed in fright and called the men for help. The men picked up swords, spears and sticks to defend the village and drove him away. He had to depart in haste to avoid injuries and death.
Friendly Villages
However some villages openly welcomed him, fed him, and attended to him with kindness. They shared their knowledg of jungle crafts and survival and defensive skills. He shared with them the teachings of Buddha.
E. Basic Skill Development
The following list is a brief outline of skills he learned from the people who lived in the jungles of Burma, India and Tibet.
1. Survival Skills
Finding shelter, food and water
2. Healing Skills
Daily yoga practice to maintain health and endurance.
Herbal plants to prevent and restore from illness and cuts, and for body cleanliness and hygiene.
Structural manipulation to mend broken bones, dislocations and muscle stress.
3. Relational Skills
Taming or communicating with animals and people.
Understanding the environment and using the trees hills and streams.
Appeasing the jungle spirits (forest nats).
4. Cultivating Skills
Making tools from bamboo, vine and rocks.
Digging wells or irrigating water from streams.
Growing plants and fruits.
5. Spiritual Skills
Meditation (mantra and pranayama to achieve Samadhi)
Tantric ritual (to commune with dieties)
Nat ritual (to commune with the spirit world of nature)
6. Martial Skills
Protection from wild animals (without maiming or killing)
Protection from hostile tribesman (without maiming or killing)
Protection from demon spirits (without creating mortal enemies)
F. Martial Skills of a Forest Monk
In the dense jungles of Burma, any form of threat - man or animal - was dealt with quickly and without hesitation. Delay meant death. Some would flee. Some would freeze and conceal. Some would charge and fight. Living and moving in trhe jungle needed special skills not to alarm or threaten the animals, birds, snakes, men or spirits.
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SF Bay Area
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Re: The Legend of His Holiness Paya Halin, the Story of the Forest Monk Martial Systems
Sat, March 15, 2008 - 11:22 AMF. Martial Skills of a Forest Monk
In the dense jungles of Burma, any form of threat - man or animal - was dealt with quickly and without hesitation. Delay meant death. Some would flee. Some would freeze and conceal. Some would charge and fight. Living and moving in trhe jungle needed special skills not to alarm or threaten the animals, birds, snakes, men or spirits.
The writings of Paya Halin descibe the development of his martial skills during his 21 years of struggle in the jungle. The following martial systems derived from the villages of Talin in northern Tibet, Nazirah and Dibragha in northeastern India.
Martial Skills of Paya Halin
1. Defensive Weopon Development
a. Staffs, sticks, slings
b. Stones, rocks or hardened clay
c. Ropes, strings and vines
2. Defensive Strategy
a. Defense Against Animals, Insects and Snakes
b. Defense Against Man, individually, in groups, in ambush
c. Defense Against Demon Spirits. Protection mudras and mantras, fire rituals and alliances with tribal Nat-Saya's (Shaman Spirits)
3. Rules of Defense
a. Never Kill your Attacker/s (the tribe or villagers will take revenge at a later time)
b. Help Heal the Injured Attacker/s (mend their bones, treat their cuts and bruises)
c. Offer Friendship with Humility (friendship can help with your survival in the jungle)
NOTE: In ancient times there were more than 200 isolated tribes living in the jungles and high mountain ranges of northern Burma. To escape from regional wars, many of these tribes had migrated from Mongolia, Tibet, northern India and southern China. They had their own unique histories, cultures, languages, customs and belief systems.
4. Defensive Throwing Techniques
Throwing using the body and hands, sticks, staffs and ropes. The Throwing Defensive System derived from the village of Dibragha in northeastern India.
5. Defensive Tehniques with Staff (against men and animals)
The forest monk staff was 5 to 6 feet long, strong and durable. It was made up of tightly knotted bamboo, root or ironwood. It could endure the weight of three men. It was used as a walking stick, meditation stick, lifting stick, carrying stick, climbing stick and other survival functions. In his writings, Paya Halin reported that he learned the staff systems from the village of Talin in southern Tibet.
The Staff System (Lahti or Dhot)
1. Holding the staff (front, back and middle holds)
2. Thrusting with staff (6 point thrusts)
3. Striking with staff (6 strike points)
4. Blocking with staff (6 blocking pattern)
5. Trapping with staff (6 trapping techniques)
6. Tripping with staff (6 trip or lift methods)
6. Defensive Techniques with Ropes (against men and animals)
The Rope Defensive Techniques derived from the Naga people from the village of Nazira located near the northern border region of India and Burma.
1. Swinging rope technique (similar to Chinese chain)
2. Whipping rope technique (similar to horse or cattle whip)
3. Tying rope technique (similar to Japanese knot making)
4. Throwing rope technique (similar to bolo throw)
5. Pulling rope technique (similar to horse or bull rein)
6. Tripping rope technique (similar to trip wire or trap)
Paya Halin's writings are preserved at the Along monastery near the border regions of Burma, India and Tibet
G. Rebuilding the Halin Monastery
After his return, Paya Halin helped in rebuilding the Halin Monastery on a smaller scale. He later became the abbot of the monastery. He taught tolerance, openess, acceptance, charity, compassion, peace and non-violence. Many homeless, sick and injured people found refuge at the monastery.
During his tenure the monastery was again destroyed by another invading force. The legend stated that Paya Halin and his monks died in the fire.
H. The Song of Paya Halin (sung by the children of Along village of northeastern India and southeastern Tibet)
Paya Halin! Paya Halin! Paya Halin!
He wandered the jungle for twenty years
He walked among the animals of the wild
He talked to trees, hills and streams
He lived on roots, fruits and flowers
Protected by spirts of the foirest
Guided by the Dharma of Budddha
But killed in flames set by men from eastern hills
Freed from the Wheel of Karma
His spirit flows into the valley of Amarapura
His compassion now lives in all of our hearts
Paya Halin! Paya Halin! Paya Halin!
