No10 JIKC Opening Class Ceremony

When I began to study martial arts (budo) in Yokohama, Japan at age
12, we were taught primarily the competitive aspect of budo ,
which was to win. For those of us who learned karate in those days,
the primary focus was on the physical, rather than the mental part.
However, the “real” meaning of budo is the way to stop fighting,
which unfortunately has not been given much emphasis. When a new
dojo opened during those days, often times a high ranking sensei
would say a few words about this “real” meaning of karate. But for
most of us young men, we viewed ourselves as combatants and
warriors rather than peacemakers. We thought that what he said
sounded noble and the proper thing to say at an event like the
grand opening of a a new dojo, but we never questioned our purpose
for the long hours of training we endured – to fight and
to win!

The JIKC dojo precepts are as follows:
Uphold The Principles of Propriety and Courtesy
Cultivate The Spirit of Effort

Perfect A Mind of Patience
Live The Way of Truth
Do Not Lose Self Control Or Act in A Violent Manner

Many dojo have precepts similar to those above. Patterned after
other “dojo kun” , I began to use our dojo precepts around 1965.
Sometime after that, one of the older students in one of my classes,
Mr. Maekawa, who was the chief buyer at Star Market told me that
thinking .about the dojo precepts gave him a better understanding of
why he was a student of karate. This made me think of what direction
and attitudes I wanted JIKC students to have. So I made the dojo
precepts the basis of our opening and closing class ceremonies and
underlying philosophy . In addition, I made the following as part of our
credo:

Three Principles of Mental Strength
Seriousness
Try Hard
Never Give Up

Three Principles of Mental Attitude
Initiative
Responsibility
Pride

Three Principles of Relations with Others
Appreciation
Consideration
Unity

These have been the basis of the character of JIKC for over 40 years
with little change.

By Souke Kiyohisa Hirano.

*Translator; Thomas Muraoka
Karate 3dan Since1982

No.9 Ka Chu Ten Shitsu

1. Ka Chu Ten Shitsu:

"Ka Chu" – Literally means Big Whirlpool. It is a commonly
used phrase which means "being in trouble (big trouble) or
in chaos".

"Ten Shitsu" – Literally means "Get Out or Get Away."

"Ka Chu Ten Shitsu" – Is a Japanese saying that people use
which means, "If you find yourself caught in a "Big Whirlpool",
get out of it."

So in other words, "If you find yourself in trouble, get out of
the situation that is causing you the problems."


2. If you find yourself in the place of "Ka Chu" don’t stay
there. There is no law that says you have to remain in the
place of trouble or be stuck with many problems. Just get
yourself out of there. Sometimes other people create the
situation that makes trouble for you. Sometimes you create
the situation that causes the trouble not only for yourself
but also for others. When others create situations that
makes trouble for you, it doesn’t mean that the person is
purposely doing so. Just by the fact that we are all different,
problems simply arise. It is just the natural functioning of
this Life.

3..When Nature creates "trouble", there is some necessity for
this occurrence. It is almost like it is a solution to
something. This just lets us know who or what we are and
that the Earth is not dead. It is a living thing. In other
words, the Earth is only one small part of the Bigger Life
(the Solar System, the Universe). The Solar System is one
small part of the Universe. The Earth is one part of the
Solar System. We are only one small part of the Earth.

4. We have to remember who we are and our position in the
whole scheme of things. We humans like to think that we
are the Center of the Universe. We think that we can
control or at least have a big influence on the whole thing.
But the Truth is we are just a little piece of the Earth,
which is a little blue ball wandering around the Solar
System, which is one of the countless solar systems in the
Universe. The real Truth is, in the whole scheme of things
we cannot really affect much at all.

5. There is no end to Human Desire.
There is no end to looking up or looking down. We are
never satisfied with where we are at.
There is also no end to comparing with other people. There
will always be someone above you and someone above that
person who and so on.
And there will always be someone below you and someone
below that person and so on.

6. If you don’t know how to be satisfied right now at this
moment, how can you expect that you will feel satisfaction
in the next? If you are like this, you will never be truly
satisfied.

7. True Satisfaction is not complacent. You are happy right
now. You are happy from the inside. You are not happy
because of what you have or what you have experienced.
You are just happy. True Satisfaction/True Happiness is
not dependent on something outside of yourself. In fact,
you can always feel grateful because all you have to do is
remember that, "At least you’re alive. And you have to
appreciate the time that you have because sooner or later,
really in just a blink of an eye, this Life will be gone. And
you will be no more…forever."
Also, no matter what happens in your Life, whether you
are up or down, smallest or largest or all over the place, you
can remember that you are at the center if it all. So in other
words, you actually are the "Center of the Universe
(yours)". And again you must appreciate this and be happy.

8. When you feel happy from the inside, you can do anything
you need to do with a good feeling and good spirit.

9. The Three Stages of working with something:

a. Hate to.
b. Have to.
c. Happy to. (Like to/Love to.)

10. If you don’t know how to be happy now, tomorrow will
be the same.
For Example:
If a person who is from Japan and is unhappy (unsatisfied)
here so they want to go back to Japan. What they don’t
understand is that when they go back, they still will find
themselves unhappy.. Most likely the reason they came here
in the first place was that they were unhappy in Japan to
begin with.

Or For Example:
A person who doesn’t like Kata because it is not "real
fighting." When they do Kumite, they many times hate it
because they get busted up.

11. Today is the foundation of tomorrow.
We are the product of yesterday (our past). When we see
this point we can learn something from our past.

Then today we can act upon the lessons that we learned
from yesterday.
For tomorrow (the future) there is always the hope for
something good.

12. The Past, the Present and the Future are an inseparable
Trio that continues on forever.

13. The most important thing is that you are happy now and
carry with you the spirit or heart of appreciation and that
you learn from what is happening right now. Then Souke
says, "Next day, next day and next day…same forever!!!"

14. Because of this way of seeing Reality, Souke says that
people might have a hard time with him. He is not functioning by
the standard, conventional way of looking at things.

15. As an outside observer, it seems to me that Souke is
functioning according to Reality just as it is. Many people,
if not most, function according to their concept of Reality
rather than Reality itself. They are functioning from their
conditioning that is based on many years, and in fact
generations, of misconceptions.

16. We have to know Reality. We have to know how to
discern what is Real. This means that we have to know our
place in this Reality. We are just a part of this Earth. Just a
little speck in the Grand Scheme of Things.

No.8 Hyaku Ren, Ji Toku

1. When Souke started Karate training in the 1950’s,
his Sensei(s) and Senpai(s) would always talk about
"Hyaku Ren Ji Toku".

2. Hyaku Ren Towa:
"Hyaku Ren" literally means 100 times.

It means to do something over and over and over, hundreds,
thousands, tens of thousands of times.

In other words, "Hyaku Ren" stresses the importance of
repetition.

So many aspects of Karate practice are accomplished
through "Hyaku Ren".

First of all, a person must have initiative to keep doing
something over and over.

Without good mental strength (seriousness, try hard, never
give up) or good mental attitude (initiative, responsibility,
pride), there is no way that a person could sustain the practice
of repetition. Neither could that person produce

anything of real quality from the repetition if he/she just
practiced lazily or sloppily.

But most importantly, when a person practices "Hyaku Ren"
he discovers for himself the meaning or significance of what
he is doing. This is true awakening.

And the impact of this personal discovery will be remembered
for a lifetime.

All of this comes from the simple but powerful act of repetition.

3. Ji Toku Towa:

"Ji Toku" literally means Self-Realization.

Through the practice of "Hyaku Ren" (repetition)
self-realization occurs.

You realize or discover for yourself that which is important.

You see for yourself what needs to be worked on like
strength, speed, balance, position of feet, different postures,
mei tsuke (correct eye), etc., etc., etc.

In Karate this is how so many of the finer points of development
are discovered, practiced and accomplished.

The teacher cannot really teach the student these lessons.
The student must discover this himself/herself.

4. Hyaku Ren Ji Toku Towa:

"Hyaku Ren Ji Toku" means to develop and refine yourself
through endless repetition. And through this practice you
discover for yourself what you need to develop and refine next.

This is the process by which the raw metal of great potential
is heated in the fire of the sword-maker’s hearth, then
pounded to release its impurities and then dowsed in the
water to harden. Then it is put back into the fire to start
the whole process over again…..over and over and over until
finally the magnificent sword is revealed.

Ultimately through the practice of "Hyaku Ren Ji Toku",
you have the chance to realize or discover your "Self"…
..your "True Self". And this is a Gift of immeasurable worth.




5. Souke’s observations of "Hyaku Ren Ji Toku" in the
history Karate:

In the 1950’s, one of the most important methods of
instruction that Souke’s Sensei(s) and Senpai(s) used was
"Hyaku Ren Ji Toku".

At this time in Japan, "Hyaku Ren Ji Toku" was not only used
in Martial Arts, but also in many different fields, for instance;
flower arrangement, tea ceremony, etc.

Rather than trying to intellectually learn about something,
you learn by doing it.

This is learning through or with the whole body.



But when the 1960’s came along, scientific training methods
were applied to Karate training. In scientific training, the body
components were studied, in other words, how the bones,
joints and muscles function and how these body parts work
together in a technique. Karate movement was broken down
into its components to analyze and teach the proper functioning,
execution and understanding of the technique. And this became
the emphasis of Karate training in the 60's.

In the 1950’s the people who were training were strong people.
They were not only strong as far as physical strength, power
and technique went, but they were also strong in their lives.

After the 1960’s (latter part of the 60’s) there were not too
many strong people like this. They were technically good and
they were very fast but they did not have the power of people
who trained in the 50’s. For example: Souke said that in the
50’s when he would block a kick, his hand would fly. He knew
of people who even got their arm broken while trying to block
a kick. After the 60’s, when he blocked kicks, his hand did not
fly.
The fighters of the 60's were so fast, accurate and beautiful
in their attacks. Great technique. But when they hit you it
didn’t incapacitate you like those Karate-ka from the 50’s.

6. Souke’s Opinion:

In the 1950’s, their main training method was "Hyaku Ren Ji
Toku" (Over, over, over. 500 kicks, 1000 punches, day after
day, year after year.).

In the 1960’s, the methods changed to the type of training
that would help people win at tournaments, what they called
scientific training method.

As a person who trained in the 50’s and later went on to
compete in the All-Japan tournaments, Souke witnessed the
inner workings of this transition for himself.

And after almost 50 years of teaching Karate and helping
others in their practice and their lives, Souke says, "I don’t
know which way of training is better, Martial Arts Karate
("Hyaku Ren Ji Toku" training) or Sport Karate (Scientific
training). The only thing that I can say is that Sports helped
to spread Karate all over the world."

When asked why this is so, he said, "Because people want to win.
People want recognition."

Other interesting historical facts as Souke experienced them:


1. Before the 1950’s, the practice used to be called To Te
(Chinese Hand) or Okinawa Te (Okinawan Hand) or just Te (Hand).

2. After the 1950’s, the practice became known as Kara Te
(Empty Hand).

3. Souke heard that calling the practice Karate was started
by Funakoshi, Gichin (founder of Shotokan Karate and the
Japan Karate Association (JKA)).

4. In 1957 the first JKA tournament took place.

5. In 1958, the All-Japan University Karate tournament started.
This was a competition for all styles of Karate. You also had
to be a student of a University to compete in the tournament.

6. In 1965, University and High School Prefectures began
regional tournaments that were held in the different styles.

7. Okinawan Karate had two styles:

a. Shuri (Samurai style) – Shuri was the capitol of Okinawa.
Funakoshi comes from this Shuri lineage. This became
Shotokan Karate.

b. Naha (Farmer’s style) – Led by Miyagi, Chojun. This
became Gojuryu Karate.

1) Go – Hard.
2) Jyu – Soft.
3) Ryu – Style.

8. Shitoryu was not an original style of Karate.
The name "Shi To" comes from:

a. "Shi" - Itosu, Yasutsune, an Okinawan Karate Master.
The "Ito" from his name can also be read as "Shi" (from the
Chinese characters).

b. "To" – Higashionna, Kanryo, also an Okinawan Karate Master.
His Chinese character can be read as "To".

c. Their students, particularly Mabuni, Kenwa, combined the
names of Itosu and Higashionna to create the name
Shito-ryu for the practice.

No.7 Sei, Soku, Ryoku

1. Sei Towa:

"Sei" means Proper.

In other words, "Sei" means to learn things properly.
You learn the correct basics and form of the techniques.
"Sei" is the first step of learning.
You are establishing a good foundation to build upon.

2. Soku Towa:

"Soku" means speed, fast or quickness.
It applies to the speed or quickness in the technique.
After you have established proper "Sei" (Basics), then you work
on the speed or quickness in a technique.

It is not good to work on Soku (speed) before Sei
(proper technique).

And in fact, the basics of Soku is always Sei.
Without Sei you cannot have Soku.

Without good Sei (proper basics, form), the body/
body-mechanics aren’t functioning optimally.

When the body isn’t functioning optimally, it is very hard
if not impossible to have speed.

In addition, if you work on the speed first, it is much more
difficult to establish good basics later.

3. Ryoku Towa:

"Ryoku" means strength or power.
This is the third stage of working on a something.

After you have come to a certain amount of proficiency in
"Sei" (proper basics) and "Soku" (quickness or speed), you
work on "Ryoku" (strength or power).

In other words, you now bring the strength or power
into the technique.

This is the most difficult aspect to bring into a technique
properly because you are trying to bring in the power while
maintaining the proper basics and the speed.

You do not let the technique fall apart just to attain power.

4. Sei, Soku, Ryoku Towa:

"Sei, Soku, Ryoku" was a term used extensively in the 1950's,
the "older days" of martial arts training.

Generally "Sei, Soku, Ryoku" applies to technical things.

But "Sei, Soku, Ryoku" can also apply to the learning and
practicing of the intangibles.

For example, you learn and practice correct manners, attitude
and Life in general.

"Sei, Soku, Ryoku" was used to bring attention to and
communicate the concept of many different aspects of
technique, training and Life.

If the instructor saw something that needed to be corrected,
he would say, "Hey Sei, Soku, Ryoku!!!" (Many,Many Times!!!)

Examples of things that "Sei, Soku, Ryoku" would be used to
point out:

When you punch make the sure the elbow is close to the body.

The body should be straight.
Eyes must be on the target.
Don't blink.
Concentrate and pull back properly.

Through "Sei, Soku, Ryoku", so many of the finer points of
practice were accomplished.

"Sei, Soku, Ryoku" was definitely an important part of
Karate Practice.

No.6 Shin, Nen, Gyo & Souke's 20-60-20

1. "Shin, Nen, Gyo" is the mental preparation before you begin
something or begin an action .

2. Shin Towa:

"Shin" means that before you try to accomplish something
you create a goal.

"Shin" is where you get your goal into your mind. Before
anything can become reality, it must be first created in the
mind. In "Shin" it is so important to believe in what you are
trying to accomplish.

3. Nen Towa:

In the stage of "Nen" you do what you are working on over and
over and over until it is second nature. It becomes a part of you.

4. Gyo Towa:

In "Gyo", "Shin" and "Nen" become action. In "Gyo" what
started in the mind becomes reality.

5. Traditionally in Japan when people tried to accomplish
something, they would always use or practice "Shin, Nen, Gyo".

6. "Shin, Nen, Gyo" is where the JIKC Dojo Precepts come from.
The Dojo Precepts are how "Shin, Nen, Gyo" and the other
concepts of Karate are expressed and practiced at JIKC.
Because of this the Precepts are the common language, daily
functioning and practice of all the Karate concepts. Unless your
attitude is bad, Souke says, "Then too bad."


Souke's 20-60-20:

1. Top 20% (of students):

These people do everything well. There is almost no need to
teach them. It's almost enough just to watch them.

2. Middle 60% (of students):

You have to help them but they are teachable.

3. Bottom 20% (of students):

With these students you can't do anything with them until
they change. The trouble with these bottom 20% think that
they are the top 20%. And the funny thing is that if you try
to get rid of this bottom 20% of people, people from the middle
60% move down to become the bottom 20%. In other words,
their attitude

and actions start to deteriorate. And not only that but people
in the top 20% also deteriorate and moves down too. Everything
and everyone goes down. In that way you have to be thankful
for the bottom 20%. They are holding up the middle 60% and
the top 20%. This seems to be the natural order of things.
This is the way things should be. When you know this, you not
only are less bothered by the bottom 20% but you have a whole
different perspective and even appreciation for the bottom 20%.
Over a long period of time and working with great numbers of
people, you see the truth of this.

No.5 Deai, Ki-duki, Kokorogake

1. Literal Translations (Towa – meaning of):
a. "De Ai" Towa: New Meeting.
b. "Ki-Zuki" Towa: Find Out.
c. "Kokoro Gake": Attitude of that.

2. Meaning of the Whole Phrase, "De Ai, Ki-Zuki, Kokoro Gake":
Every time you meet a person, you are meeting anew.
This phrase is made of 2 Kanji (Chinese Character) & 1 Hiragana
(Japanese Characeter).

3. When we meet, we are always and consistently meeting anew.
This does not only apply when you are meeting another person,
but it also applies to the meeting or experiencing of all things.
For example, every time you experience Spring or any other season,
you are experiencing Spring anew. It is the same with day-to-day
weather. Even if you have experienced a sunny day 10,000 times in
your life, the next time you experience a sunny day, it is a unique
day that has never happened before. This is because everything is
changing, moment by moment. It is always new. That’s why we say,
"Good Morning." We welcome in a brand new unique day.

4. For Example:
When you are meeting the same person that you met yesterday,
you are not meeting the same person you were with yesterday.
That person has changed from yesterday to today. Not only that
but you too have changed. It is absolutely true that we never stay
the same. Moment by moment we change. You realize that you have
an opportunity to learn or appreciate something new. And it is this
attitude of appreciation that is so important.

5. You must first start from the state of appreciation.
Then from there you endeavor to learn.

6. Why is this appreciation important?If you are not in the state of
appreciation, you are not open to learning. You may not take the
person or the situation seriously. You may think negatively about the
person or the situation. You may not want to be there or even hate
the person or the situation. If this is the case, nothing can be learned.
All you are going to do is feel negative. And this negative experience
is what you will learn. You have to remember that not only is everyone
different and a completely unique individual, but everyone is a
different and unique individual even from themselves in the previous
moment,moment by moment. If you don’t realize and appreciate this
point, you’ll miss out on a chance to meet a new, unique individual
and learn.

7. Through appreciation, you start accepting the other person.
When you accept theother person, you meet or know the real person,
not just what you see on the surface. This is why in daily life, it is
so important to see things from different perspectives. If you can
see it from the other person’s perspective, you can learn and
appreciate it from this new perspective.

8. The Truth is, you are always meeting a person or a situation
anew, every time you meet. But you can never understand this
until you accept and appreciate the person or the situation and
are able to see it from their perspective. And you must be actively
applying yourself to learning from them.

9. So:
"Don’t be self centered.
The Earth is always turning.
Therefore, each day is a new day."

No.4 Syu Ha Ri

1. During the 50’s when Souke started Karate the concept
of Shu, Ha, Ri was not talked about. Although the whole system of
Karate training was the functioning and expression of “Shu, Ha, Ri”,
“Shu, Ha, Ri” was not talked about intellectually as part of their
Karate education. Their training was just to get together and hit
each other. Souke said, “Funny though, even though everyday it
was just hit each other, the Sensei/Senpai (Senior to you)/Kohai
(Junior to you) relationship was good. It was like after the War.
People relate nicely together.

2. Shu:“Shu” is the first stage of learning where the point is
to learn exactly how it is taught to you by your Sensei. You do not
get fancy with your techniques or try to create your own things.
During this period of learning your job is to just absorb everything
that you can, as unobstructed as you can and as true as you can.
The most important thing is exactness and orderliness.
You are looking at and developing the effective use of your
whole body.

3. Ha:After you have gone through “Shu” (learning the
basics as exactly as you can), then you move to the stage called
“Ha”. This is where you add your own interpretation, your own idea
or flavor to what you have learned. You search for the meanings or
the applications of the technique(s) or teaching(s). You are looking
at how the techniques are used. It is almost like a diagnosis or
dissecting of the techniques. You are applying the techniques.
“Ha” is the effective application of your whole body on somebody
else.

4. Ri: After learning, “perfecting” and embodying “Shu”
(absorbing as much as you can without changing it or coloring it)
and “Ha” (applying the techniques), you are finally ready to move
onto “Ri”. In fact, it can be seen as “Shu” (to learn) and “Ha”
(opening more vision) come together and create a new status or
state. This status or state is “Ri”. You embody both “Shu”
and “Ha”. You embody the principles of Karate.
Because of this, in “Ri” you do anything you need to do to
respond to the situation. You just do what you have to do.
Also here, in this level of practice, a new technique may arise
through you. But, it may also not arise. You must be true to
the Art of Karate. If nothing of value arises then you do not
create something just to satisfy your own ego.

5. Shu, Ha, Ri: In Japan, the method of “Shu, Ha, Ri”
has been used by many oriental practices to train students
and perpetuate (transmit) the practice. “Shu, Ha, Ri” is the “Do”
(the Way of) in Karatedo or Judo. “Shu, Ha, Ri” are steps of
progression in learning or practice. But “Shu, Ha, Ri” is also a way
of thinking or a state of mind. This mind of “Shu, Ha, Ri” is the basic foundation of Human Life. You can apply “Shu, Ha, Ri” to anything. For example: Business, company management, technology, etc.

6. Cycle of Practice:
In the past “Shu, Ha, Ri” took 30 years to complete:
“Shu” ? 10 years.
“Ha” ? 10 years.
“Ri” ? 10 years.
Once you have reached the level of Ri, you just continued
practicing in Ri. In other words, you are now the Master or the
Expert.


7. Souke's Cycle of Practice:But when Souke came to Hawaii
he changed the 30 years training cycle to a cycle of 3 years.
“Shu” ? 1 year.
“Ha” ? 1 year.
“Ri” ? 1 year.
After you finish “Ri”, you go back to “Shu”.
And you keep repeating this process forever.
Souke changed this because he felt that it is more reflective
of our human existence and development.
Practice and development go on forever.
Just because you have completed

30 years of practice, it does not mean that there is nothing new
to learn. There is always something new to learn, always something
that can be refined. Every time you come back to “Shu”, there
has been some change or progression made but you put all your
learning aside and just learn it as basic as you can and as unaltered
as you can. You start all over again.Souke feels that human wisdom
will constantly and consistently change or progress. When you look
back at human history, there has been a sure and steady progress
over the last 100, 1000, 100,000 years.
And although we can’t know for sure, it would seem that there will
continue to be progress in the next 100, 1000, 100,000 years.
Therefore,

Souke wants to put Karate in alignment with the way it seems to
work in Nature. Progress seems to be the way of our species.
Progress seems to be the way of this Life.
Progress seems to be forever.
Now the question of whether progress is good or bad,
Souke says, “He don’t know!!!” But the way he figures, if it’s
good that day, you can say, “Oh, that’s good!!!” If it’s negative,
you can say, “Oh ____!!!”
But it seems that no matter how much we progress,
our Basic Human Nature is still:
“Hate to do.
Have to do.
Want (Like, Love) to do.”

No.3 Shitsu I Tai Zen, Toku I Tan Zen

1. Shitsu I Towa:
“Shitsu I” means that you feel disappointed when your wishes aren't
met.

2. Tai Zen Towa:
“Tai Zen” means being able to keep a good attitude and positive
frame of mind.

3. Shitsu I Tai Zen Towa:
“Shitsu I Tai Zen” means that even though you are disappointed,
you should not go around with a bad attitude.
It's important not to be controlled by negative attitudes.
This is what we are practicing when we follow the Dojo Precepts:

Uphold the Principles of Propriety and Courtes
Cultivate the Spirit of Effort.
Perfect a Mind of Patience.
Live the Way of Truth.
Do Not Loose Self-Control or Act in a Violent Manner.

4. Toku I Towa:
“Toku I” means that you feel good when things turn out the way that
you like them to be.
This “Toku I” is the same as in “Toku I Kata” (your favorite kata).
“Toku I” is the opposite of “Shitsu I”.

5. Tan Zen Towa:
“Tan Zen” means to be unwavering, level-headed, highly disciplined,
able to see things the way
that they actually are in reality.
You are not swayed by surface elements of the situation.

6. Toku I Tan Zen Towa:
“Toku I Tan Zen” means that even though things are looking good
and are just the way you like it,
you don't become over-confident, too satisfied or complacent.
You are not positive. You are not negative. You function by and are
“Only the Truth”.
You are able to come to a true assessment of the person and the
situation.
This is very difficult to achieve because you have nothing you can
depend on as your gauge.
It can get to the point where you don't know what is what.
In the West, they say that when you approach something
scientifically you get down to the way the
elements or atoms of a situation are actually functioning.
But even in this scientific approach or point of view, it is not
necessarily the Truth.

7. Facts about: Shitsu I Tai Zen, Toku I Tan Zen:
In Karate as in Life, it is essential to maintain the balance between
Shitsu I Tai Zen and Toku I Tan Zen in order to find Harmony and
Success.
Shitsu I Tai Zen and Toku I Tan Zen are concepts which probably
originated from China and would be more familiar to older Japanese
than to younger generations.
Hei Jo Shin:

8. Hei Jo Towa:
“Hei Jo” means to always be level.

9. Shin Towa:
“Shin” is the Mind.

10. He Jo Shin Towa:
“He Jo Shin” is the level or steady Mind. It is sometimes called
the Unshakable Mind.
It is the Mind that is “Just As It Is”.
In Zen this is the Mind of Thus-ness. Tathagatta. Just This!!!
This “Shin” is so important in a Karate Match and in Life, especially
when you have to make a decision.

This is what Dojo Precept #5 is based on and talking about.
“Do not loose self control or act in a violent manner.” This is the
Unshakable Mind.

Hare Te Yoshi Kumori Te Mo Yoshi Fuji No Yama Moto No Sugata
Wa Kawa Ri Nari Keri
A poem written by Yamaoka, Tesshu (1836-1888CE)


11. Literal Translation of the Poem:
“Hare Te Yoshi” - Clear Day is Good.
“Kumori Te Mo Yoshi” - Cloudy Day is also Good.
“Fuji No Yama” - Mt. Fuji.
“Moto No Sugata Wa” - The way that it is.
“Kawa Ri Nari Keri” - Doesn't change.


12. Meaning of the Poem:
When it's sunny and clear at Mt. Fuji, it is wonderful.
When it's cloudy at Mt. Fuji, it is still wonderful.
Most people only look at the surface. They do not look at what is
really there.
Some may want to be able to see Mt. Fuji, so on a cloudy day they
might say that Mt. Fuji wasn't that nice.
But whether people like Mt. Fuji when it is clear and sunny or when
the clouds hide Fuji-san is just　a matter of their preferences and
their perceptions.
This doesn't change the Reality of Mt. Fuji.
In fact this has nothing to do with the Reality of Mt. Fuji.
Mt. Fuji is always the way that it is.
Mt. Fuji is always Mt. Fuji.
So no matter what people say about Mt. Fuji or the situation or
about anything, don't be swayed or changed by what they say.

In the same way, no matter what people say about you, don't be
swayed by their words & opinions.

Never loose sight of who you are.
Have faith and confidence in yourself that is tempered with
humbleness.

You are always You!!!
Always!!!



By Souke Kiyohisa Hirano.

*Translator;　Mark M..Shigeoka.
Assistant Teacher & Fully Ordained Priest.

*Translator; Thomas Muraoka
Karate 3dan Since1982

No.2 Ten-tai Ten-i Ten-gi

Translation of talk no. 2

The following are definitions of Japanese martial arts words used in
technical discussions.

1.Hon-Mi is when the upper body faces forward (when it is 90
degrees to the direction it faces).

2.Han-Mi is when the upper body is at an angle to forward
(45 degrees to what it faces).

3.Ma-Han-Mi is when the upper body is exactly side ways to forward
(parallel to the intended direction of travel like in Nai-Hanchi stance).

4. Yori-Ashi is to step (not slide) in order to move up or back.

5. Suri-Ashi is to slide the feet in order to move forward or back.

6. To-Bi Komi-Ashi is to take a big step to move forward or
backwards.

7. Towa is the Japanese word for “meaning”.

8. Ten-Tai Towa is “meaning of body movement by turning”.

9. Ten is to turn or move.

10. “I” is position.

11.Ten-I Towa is “meaning of changing the body position”. It can
refer to either defensive or offensive movement when shifting the
position of the body.

12. Ten-Gi Towa is the “meaning of changing from one techniques
to another”.

13. San-Mi-lttai is the concept that one movement consists of
three actions.

14. Hiranori Otsuka , the founder of Wado-ryu Karate-do, utilized
Ten-Tai, Ten-I
and Ten-Gi to explain all martial art techniques.
They are the three actios with in one technique, an example of
San-Mi-Ittai. They are the inseparable components for the
execution of any technique, subject to the situation.

15. People generally react by thoughts and emotions. Ideally,
the proper application of Ten-Tai, Ten-I and Ten-Gi, is from the
state of consciousness beyond thinking and emotions. This is
referred to “being” in the moment.

16. Practice is the way to self-improvement. The more we practice,
the more we
are able to achieve consciousness beyond thinking and emotions in
Karate or anything else in Life.

Hiranori Otsuka was born on June 1, 1892 in Ibaragi, Japan. He was
an important Showa Karate Master, the founder of Wado-ryu
Juijitsu Kempo Karate. He died on January 29, 1982.

By Souke Kiyohisa Hirano.

*Translator;　Mark M..Shigeoka.
Assistant Teacher & Fully Ordained Priest.

*Translator; Weslay Yoshikawa
Karate 5dan Since1963