TOKUMEIKAN
Guiding Principles
In the following articles, we discuss the various principles that guide our studies in bujutsu. Because our programs originated in and still focus heavily on swordsmanship, the ideas discussed reflect this orientation. However, the principles themselves should be viewed as being applicable to all classical martial arts.
At our dojo, we are deeply concerned and interested about "roots". Roots are the basic foundations from which simple things have grown into much larger and more complex things. To understand the larger concept, we must necessarily go back and look at the roots. Knowing the roots, we can trace the path of growth and development and come to better understand the larger, more complicated concept. This has relevance to what we are trying to achieve when we study swordsmanship.
The two issues that concern us most are character formation and the essence of swordsmanship. And in order to better refine our character and our sword technique, we must then examine the roots: the roots of etiquette and the roots of swordsmanship.
1) The Roots of Etiquette
The roots of etiquette can be traced to the teachings of the ancient Chinese philosopher Confucius. Confucian ethical ideas have influenced and permeated the moral and ethical thinking of most Asian civilizations and cultures. Those seeking to expand their wisdom to a higher level and to cultivate their character should read the works of the "Master".
In old Japan, the works which record the teachings of Confucius were considered "the classics" and samurai were encouraged to study them. During the Edo Period, there was an ordinance enacted which encouraged samurai to study both literary as well as military matters. It was summed up nicely in one phrase, bunbu ichi, which literally translated means "military (matters), education (matters) are one" but has the approximate, general meaning of "the pen and the sword together". What was important in the growth of the character of a warrior was not only martial skill but also an appreciation of literature, poetry and philosophy. They believed that such an appreciation would complete and balance the man, transforming him from a simple-minded, uncultured soldier into the ideal warrior: possessed of martial skill coupled with a refined aesthetic sense. It is this notion of the ideal warrior which we strive to develop.
2) The Roots of Swordsmanship
The roots of swordsmanship from a technical perspective can be found in the old martial traditions. In Japan, there are many old schools of swordsmanship as well as old schools specializing in other weapons such as the naginata, the jo, the bo and other more obscure weapons. But all of them had one thing in common: their techniques for the most part focused on realistic, life-and-death situations. In this regard, they have no equal in the modern forms of swordsmanship or fencing. To get an accurate feeling of real sword-wielding and to understand the intricacies and special tactical considerations of fighting with real blades, we must research the old forms.
However, mastering the art of swordsmanship can not be accomplished from concentrating on purely technical matters. One must also learn spiritual matters. During the Kamakura era, Zen Buddhism became increasingly popular among samurai as a spiritual study. For samurai, who as warriors were more inclined towards spontaneous action than contemplative thought, Zen held a special appeal for them due to its emphasis on achieving simplicity of thought and action, meditation as the form of religious prayer and austerity as a lifestyle. As more and more warriors turned to Zen, through them Zen came to influence thought and philosophy in the Japanese martial arts of the time. After a while, Zen became integrated into the arts, giving a harsh art like swordsmanship the spiritual/religious base it lacked and transforming it into an art worth pursuing for its own sake (for the purpose of enlightenment) rather than for purely pragmatic reasons, those being the desire for self-preservation and survival.
The most influential proponent of Zen during the early Edo period was an abbot named Soho Takuan. Whether by coincidence or design, it is interesting that this tireless priest met the two pre-eminent swordsmen of his era, Yagyu Munenori and Miyamoto Musashi. And it is even more interesting that the philosophy of swordsmanship from these two masters bear the marks of his influence. We have had the good fortune that his treatise on Zen as it relates to swordsmanship has been preserved. This is the book which he gave to Yagyu Munenori. Any student seriously interested in swordsmanship should read it.
In our dojo, and in the majority of Japanese dojo, training begins with courtesy and ends with courtesy. This is something which must never be forgotten. And it should be done correctly. Etiquette in the Japanese sense means to show gratitude and reverence. It is about respecting people, revealing your heart and worshipping the gods. It is about honour and dignity and humility. Training in budo is training in virtue.
1) Bowing to the Gods
Traditionally, before and after practice, practitioners of budo bowed to the deities which they worshipped. In ancient times, they bowed to Shinto and/or Buddhist deities. Today, however, worshipping the god(s) has all but disappeared and that is regrettable. At our dojos, we still keep the ancient tradition of worshipping alive. As we realize that different people believe in different things, we therefore let you decide which god or gods (or none at all) to worship. In styles such as Katori Shinto Ryu and Kashima Shinto Ryu, they worship the war gods Katori and Kashima respectively. The key point is not which god(s) to worship but that you do pay reverence. It was believed in ancient times that worshipping the god(s) brought you favour in the god's eye and divine protection. And for these reasons we continue the tradition of bowing to the god(s).
2) Bowing to the Sword and Offering It to the Gods
Bowing to the sword is a ritual found in many sword styles. To understand the meaning of this ritual, we should look at the spiritual meanings associated with the sword. In ancient times, certain or special swords were thought to be imbued with magical powers, either inherently or divinely given. Take in point the fable of King Arthur's Excalibur. There are many old legends about swords with magical powers. And in the making of most Japanese blades, the swordsmith had the blade blessed by a god. In these cases, the sword was thought to have part of the divine spirit in it. And in other cases, it was believed that part of the smith's own spirit went into the blade during the making of the blade. There is a story of a sword made by one of Masamune's students, who was a violent and ill-tempered man, which no one dared possess because it was believed that this sword made whomever wielded it blood-thirsty because of the evil spirit contained in the blade. And with the advent of Bushido, the sword became representative of the soul and spirit of samurai: clear, strong, beautiful in its symmetry and form, serene in the coldness of its steel.
So, for any one of these reasons or for a combination of these is the ritual of bowing to the sword done. In general, we bow to the sword to pay reverence to the spirit contained within the sword and to awaken that spirit. In some religiously-grounded styles such as Katori Shinto Ryu, the sword is offered to the god(s) for two reasons: to pay reverence to the god(s) and to ask the god(s) to bless the sword.
3) Respect to the Teacher and Others
Bowing is a practice not done regularly in the West. In the East, it is very common, especially in Japan. Bowing has many meanings which depend a lot on the particular circumstances. Bowing can be a sign of gratitude, as when thanking someone. A bow can be used in greeting someone or when paying reverence to a deity or person in a high position. A bow is also used when apologizing. But it should be made clear that it is not a sign of submission. Bowing is the outward manifestation of a deeper concept. That concept is respect. A swordsman without respect for anyone or anything is not admired. What separated samurai from other classes of warriors was his manners and sense of duty. The same principle applied more or less with European knights at the height of the age of chivalry. A true swordsman always seeks to refine his skills and his character. Respect for everyone but especially for your parents, your teachers, the members of your family and your friends should be foremost in your mind. Respect for others brings you honour and helps you to avoid contempt. Respect comes from within, from a thankful heart and one's sense of dignity. You should never lose your sense of dignity, no matter how hard-pressed you are. Your sense of dignity is like the base from which your character finds its foundation. For respect to come out naturally, you must feel it in your heart.
4) Cleanliness
Cleanliness does not just mean having a clean body. This idea extends to all aspects of one's character. For us, cleanliness also carries with it the implied meaning of order. You should strive to maintain a clean mind and a clean spirit. Having a clean mind or a clean spirit means to be unobstructed. Without obstructions, one will see things objectively and this ability to be objective allows one to see things clearly.
In this regard, one should strive to be meticulous about cleaning oneself. Clean your body, clean your clothes, clean your sword, clean your mind and your spirit.
In ancient times, if samurai knew that they would soon perish, they made it a point to make sure everything about them and their appearance was clean and in order, since to die in battle in un-shapely form was to disgrace one's name and reputation. The act of cleaning things should be viewed as an act of discipline.
5) The Sanctity of the Dojo
In old times, the dojo was originally the place to learn the Law of Buddha and to pay reverence to the Shinto gods but gradually martial arts were also studied there, as is the case with two famous Shinto shrines, that of Katori and Kashima. Since, as legend has it, these two styles were given to us by the gods, that is why practice is still done under the watchful eyes of the gods. In traditional dojo, there is a place at the front of the class which is called the "gods' place" and from where the gods watch. That is why practice is done in front of it and all bows to the gods are done toward it. Therefore, when entering or leaving the dojo, when practicing, always remember to pay attention to the "gods' place".
In today's world, these customs have been forgotten and thus, practice at the dojo has become superficial and very pragmatic. Attention is placed on practicality and achieving goals or on empty form and appearance. This makes the training shallow.
At our school, the dojo is considered a sacred place. It is place to develop character. Thus, rules must be obeyed, words spoken with the correct language, the dojo cleaned and put in order. Train with the idea of polishing your technique and your heart. One does not precede the other. You must train both at the same time.
Even when we train outside, it is the same. According to the ancients, Heaven and Earth and nature were also considered a "great dojo". In old times it was said, " the gods' park was a mountain top, at there was studying done". No matter where you study, do not neglect that any place where you practice is considered sacred since you practice a sacred art. Do not forget the proper direction, study with seriousness, and do not forget etiquette.
6) The Importance of Saying "Sorry"
If you inadvertently injure your partner, you should immediately apologize and say "I'm sorry". This is most important. It is common courtesy. But more important, it should be done out of care and concern for the well-being of your partner.
To be able to say that you are sorry has great significance, not only for your partner but for yourself as well. For your partner, he has a feeling that the act was not intentional and not deliberate. Also, it shows that you feel regret and are concerned for his health. For you, to admit that you made a mistake takes courage and to admit to yourself and others that you realize this is the honourable and correct thing to do.
It is natural for those injured to feel an injury to their pride as well. If your partner apologizes sincerely, then he is asking for forgiveness and feels regret at the incident. Consider his apology with an open heart.
7) Formalities
In class, there should always be a certain amount of decorum. Your language should be appropriate to the situation and your actions should always come out of a sense of etiquette. To be chaotic or carry on in a disorderly way dirties the sacredness of the dojo, insults the gods and shows a lack of respect for your fellow students and the teacher. If you do this, you have already gone far from the traditional study of correct budo and it is cause for regret.
Conversely, too much formality shows a disproportionate attachment to form and appearance, and not enough on substance. The atmosphere of the dojo then becomes too rigid and stiff, hindering the development of a sense of camaraderie between students. You will tend to feel stifled and tense and this is not an optimal state conducive to training your body, mind or spirit.
You should approach the situation with tact and sensitivity. You should try to balance formality with casualness. Relax but stay aware. It takes practice to achieve this state of mind and spirit.