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Shinken#10 Dean Rostohar & Sveneric Bogsäter – Play Time Is Over

From Budoshop by BUDOSHOP.SE

Play Time Is Over

Shinken10
Official edited video
106 minutes, 1.31 Gb for $19.99
(H.264, 480p)
Edited video + Bonus material
207 minutes, 2.8 Gb for $29.99
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Dean and Sveneric taught us how to use the knife, baton and pistol. They also taught how to defend against the same kind of attacks.

By learning how to use a knife and a pistol and getting to know how they can be used against someone, you also get a far better understanding how to defend yourself against these weapons. They also taught how to defend against the same kind of weapons and attacks. These techniques is done with the knowledge and principles of what we learn in Bujinkan Budo-taijutsu from grandmaster Masaaki Hatsumi Soke.

Hatsumi Soke have asked Dean to teach us the real fighting principles from his experience as he see that many people in Bujinkan only play around without really understanding the true fighting principles that he teach. Sveneric have trained in martial arts for 60 years and brings a lot of knowledge and always makes us do a reality check.

This seminar was organized in Stockholm, Sweden at Kaigozan Dojo on May 31st and June 1st 2014.

Note: The camera we used was on and off malfunctioning, half of the time the picture quality was bad, so instead of the planned two full videos there is just one video with good quality (106 minutes). We made the remaining footage available to, the picture is not good but you can see pretty well but it is annoying in the long run so with the bonus package you get the edited video and both days raw unedited (everything we video taped) total 106 minutes (official version) plus 207 minutes (raw footage)…

平常心 Heijōshin: a Heart Like Clear Water

From Bujinkan Santa Monica by Bujinkan Santa Monica

Water Sunset, Tokyo. photo by xxspecialsherylxx
I don't spend a lot of time in front of a mirror. Those of your who know me may think, "that's obvious." But when I do get in front of a mirror, after I get over the shock of my appearance and really look to see what is reflected there, it makes me smile. The smile comes from a recognition of my own spirit reflected back at me. Thankfully, that is a happy reflection.

In training it is said that we are polishing each other's hearts so they are clear like a mirror. If we get this natural clarity we will have 平常心 heijōshin and reflect the hearts of our training partners (or opponents) back to them.

One of the songs of the gokui says,
"If you possess a heart like clear water, the opponent is reflected as though in a mirror." 
This state of mind is like 無念無想明鏡止水 munen muso meikyōshisui,  "Without worldly thoughts, clear and serene as a polished mirror or still water."

This is very powerful advice. Reflecting your opponent's technique, rhythm, and spirit is a strategy that has many rewards. Not just for battle. It works in sports, business negotiations, and your own personal communications.

One of the primary ways to achieve this is through heijōshin. Just like the cat in the Neko No Myōjutsu story who defeats the furious rat by mastering this principle of life and death.

Hatsumi Sensei wrote that:
"Gokui means to live an ordinary life, to possess an "everyday mind" (heijōshin), and it is naturalness epitomized."
A mirror reflects everything because it has no form of its own and is completely clear. So with heijōshin, If your mind is formless and clear, whatever stands before you is reflected. This will allow everything you do to be effortless.

How can we get to this clear state? Well, it is both simple and easy, yet profoundly mysterious. One answer comes from Zen: 渉念無念、渉着無着 Shonen munen, shochaku muchaku - "Use thought to arrive at No-Thought; use attachment to be nonattached." 

Or, as I heard Hatsumi Sensei suggest to us once in 2009, right after he had dropped three guys into a tangled pile on the floor,
"Humans get caught up in thinking. throw that away, release yourself from it. Cultivate this reflection of life (生命反射 seimei hansha) in your taijutsu."
I guess the strange character staring back at me in the mirror is just a reflection of my life... and I have to smile.


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陰陽 In and Yo: The Fists and Breath of 仁王尊 Niou

From Bujinkan Santa Monica by Bujinkan Santa Monica

Sugimoto-dera temple, Kamakura. photo by Flowizm
I took the concept of In and Yo for granted. I had heard about this idea since I first began studying the Bujinkan in the mid '80's. But my mind always glossed over it. I was like yeah, yeah, In Yo - dark and light, yin and yang, positive negative - i get it. They are opposite but the same. Now show me that cool sword draw again!

But I didn't get it.  Maybe I needed more life experience to understand. Maybe I needed a teacher who could do more than just talk about the concept but one who actually lived it. Whatever it was, I now find myself feeling like a beginner being inspired by this concept as if for the first time.

One of the songs of the Gokui that Hatsumi Sensei has shared with us:
"The two guardian gods take the form of In and Yo. The movement of their fists, and also the breath."
Hatsumi Sensei changes the kanji to help us understand that this sacred song (seika 聖歌), can only be understood if we make it a living song (seika 生歌).

How do we make this idea come alive?

To begin with, don't get lost in the philosophy. The symbolism in our art also has a real physical manifestation. I mean, you can use it in a fight.

陰 (In) can be shown by tranquility and inaction; and 陽 (Yo) can be shown by movement or action. Before fighting, you should have a calm exterior(In). While your mind remains active and alert (Yo), flowing yet fixing on nothing.

When attacking, your body goes into action (Yo) while your mind should stay calm and quiet (In). These flow from one into the other.
"... I do not fight for gain or loss, am not concerned with strength or weakness, and neither advance a step nor retreat a step. The enemy does not see me. I do not see the enemy. Penetrating to a place where heaven and earth have not yet divided, where Yin and Yang have not yet arrived, I quickly and necessarily gain effect." - Takuan Soho 
In the Gokui song the two guardian gods are the Kongou Rikishi or the Niou 仁王尊, shown in the temple gates in the photo above. They represent the use of overt power and latent power. Naraen is also called Narayana. As a pair, the Niō complement each other. Misshaku (aka Agyō 阿形) represents overt power, baring his teeth and raising his fist in action, while Naraen (aka Ungyō 吽形) represents latent might, holding his mouth tightly closed and waiting with both arms tensed but lowered.

A movement of fists and breath:
The one opens his mouth, in the "agyou 阿形" position (the shape of mouth saying "a" あ ) and sometimes holds a thunderbolt, while the other closes his mouth, in the "ungyou 吽形" position (the shape of mouth saying "un") and may hold a large sword .

They may appear different, but we must understand the connection and flow between these two. As Soke said some years ago,
"Life & death are connected. Like in-yo (yin-yang). This is my teaching theme for the year. Like a magnet and metal, life and death are attracted to each other, always getting closer. If you are born and given a life, death is inevitable. When death comes do not be surprised or shaken. Get on the rhythm of life. Get in balance with it."
This connection is like a rope or a spider's thread that you don't want to break. If you try to unravel In and Yo they dissolve and harmony dissolves with them. One is necessary for the other.

In fighting, If your body is active (Yo) and your mind is also in motion, you can become uncoordinated and easily defeated. This is like lashing out with a mind clouded by anger or fear. Conversely having an inactive body (In) and inattentive mind is like being caught off guard or being helpless and incapable of fighting.

Better to have one connected to the other so that as one shifts the other shifts in harmony.

Hatsumi Sensei recently described the Godan test as having a connection from the Kami above down through the upraised sword and heart of the person cutting... connected down to the heart and spirit of the person sitting. Neither person should sever that connection if they want to live through the test.

In class, Sensei told us to go further than even that:
"No technique or form, no yin or yang, or kyojitsu. Go beyond this. Do Kamiwaza. I teach things you shouldn't be able to understand."
This gets us to the real secret of InYo. As in the picture of the temple above, you have to pass THROUGH the middle and beyond In and Yo to get to the true meaning inside. Don't be frightened by the fierce expression on the temple guardians' faces. Just walk through the gate.

I've been exploring this in my life and in my taijutsu. Allowing the inside and outside to be as one. Keeping this connection from above alive and fluid has made for many wonderful techniques in my training, but also creates moments of wonder and surprise in my life. But it's not me doing it. It's just part of the natural flow.


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Iro 色: Attach to Color, Follow the Color

From Bujinkan Santa Monica by Bujinkan Santa Monica

Purple Grid - Yokohama, Japan photo by OiMax
Many of you have seen Hatsumi Sensei's purple hair. Everyone wants to know what that is about. Iro 色 (color) is a very important symbol in Japanese culture and martial arts. Let's look at that idea first, then Soke's hairstyle.

In martial arts Iro 色 is something that can be observed. For example: the color of your face, color of your sword, color of your attack, color of your Kamae, etc. The opponent's attack or his desire to win is often times described as Iro.

I describe hearing Sensei refer to this on my blog post, Beyond Striking and Kiai Into the Mysteries of Toate No Jutsu:
I was at a Friday night class with Hatsumi Sensei in the Hombu Dojo when Soke described toate no jutsu as a kiai or projection of spirit (maybe 気迫 kihaku?). Sensei said it was like the color of your heart projecting into space. That color comes from your character or can be that which you decide to project. He said all this with his purple hair and made reference to Kabuki theatre in which a purple scarf on the head denotes death.
The concept of Goshiki 五色 can be 5 colors. Usually we hear this word as 5 consciousnesses (Goshiki 五識). From the Great Buddhist Dictionary (仏教大辞典、小学館) we can learn the following:

"The five basic colors are Green, Yellow, Red, White and Black. They refer to the five Skandhas (goshiki 五識), the five Wisdoms (gochi 五知) or the five Buddhas (gobutsu 五佛) as an expression of the various Buddhist teachings.

In Japan there was the custom during the Heian period to hang a scroll of Buddha Amida Nyorai in front of a dying person, whith a fivecolored string (goshiki no ito 五色の糸) coming from the hand of the Buddha extending to the hands of the person. If you hold it firmly during your last minutes, you were assured a strait passage to the Paradise of the West (Amida Joodo 阿弥陀浄土).

One of the objects in the hand of a Kannon with 1000 Hands (Senju Kannon 千手観音) is a Fivecolored Cloud (goshikiun 五色雲).

The water poured over the head of the statue of Shakyamuni as a child during the festival for his birthday on April 8 (kanbutsu-e潅仏会) is called Fivecolored Water (goshikisui 五色水)."

You can also see these colors in 5 types of Daruma dolls, or Tibetan and Japanese prayer flags (goshiki ban 五色幡) .

These flag colors also represent the 5 elements:
Ku: Blue is the sky;
Fu: White is for the clouds;
Ka: Red is fire;
Sui: Green is water; and
Chi: Yellow is for the earth.
Each wave of the flag by the wind is considered one complete reading of the prayers printed on the flags.

On an ancient battle field,  5 colored flags were used for moving troops.
YELLOW shows the location of base camp or rally point.
When the other flags are raised:
BLUE:    Frontline Troops will GO EAST
RED:     Frontline Troops will GO SOUTH
WHITE:  Frontline Troops will GO WEST
BLACK:  Frontline Troops will GO NORTH

This is where we get the expression "色につき色にしたがふ" (attach to color, follow the color) and even though these ancient battle field strategies have been forgotten, the expression survives till this day in kenjutsu practice.

In a Japanese Shrine, you may find four animal flags in each direction:
East: Blue Dragon
West: White Tiger
South: Red Peacock
North: Black Turtle

So what about Hatsumi Sensei's purple hair? If you ask him you may not get the answer you expect. He told someone I know that it was to protect him from STD's (sexually transmitted diseases). For a straighter answer, here is what he told Doug Wilson: Smoke On The Water.

We can learn a lot about the color Murasaki 紫. In Feng Shui it symbolizes Yin, spiritual awareness, physical and mental healing. A purple Daruma (there are some!) is for a long life and preventing disasters. The pigment Murasaki is taken from the root of the plant  with this name and in Japanese poetry it denotes perseverance.

Murasaki iro 紫色 also suggests high rank and leadership. In the ancient courts of Japan, there was The Twelve Level Cap and Rank System (冠位十二階 Kan'i Jūnikai), established in 603. The highest rank was assoiciated with the highest virtue. At the top was 大徳 Daitoku Greater Virtue and it was represented with purple.

紫の雲にいつ乗るにしの海
murasaki no kumo ni itsu noru nishi no umi

on purple clouds
when will I set sail?
western sea
-Issa


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強弱柔剛 Kyojaku Jyugo: Like a Dream in the Void

From Bujinkan Santa Monica by Bujinkan Santa Monica

Paul Masse Santa Monica Training
We had some great training with Paul Masse last weekend. One idea that Paul shared with us is:
強弱柔剛あるべからず　故にこの心から離れ　空という一字に悟り　 体また無しとして　之に配す
Neither strong or weak, soft or hard, separate from the heart of these and enlighten yourself to the one character of nothingness. Make your body nothingness and reside therein.
This comes to us from Toda Shinzaburo Masahide of the Togakure ryu. Another translation of this phrase can be found in Hatsumi Sensei's book, "The Way of the Ninja,"
"One should be neither strong nor weak, neither soft nor hard. Leave such thoughts behind, awaken to the Void, and make your body Null to abide by this."
Paul had us exploring these ideas through 虚実 kyojitsu, 無心 mushin, and 縁 connection.

Paul explained that for kyojitsu to be effective you have to sell it. He likened it to a magician performing an illusion. In order to sell it, he has to believe in it himself. In the world of magicians this is called misdirection. The next day Paul and I shared our personal stories as magicians with each other. We both studied and performed magic when we were younger. It was a lot of fun sharing memories on prestidigitation and coin sleight of hand methods.

With kyojitsu you can show the kyo to the opponent (misdirection) and then you hit him with the jutsu. The interesting part is, if he doesn't fall for the kyo, it becomes real- it becomes the jutsu. Maybe it was never fake to begin with?

Soke on Kyojaku Jyugo,
It's not whether you're good or bad. If you think you've reached a certain skill level then you probably haven't. That's why there's this saying, strong or weak, it doesn't matter. You have to have the balance of these points (heijōshin 平常心).
Mushin 無心 means "innocent" or "free from disturbing thoughts" or simply, "empty mind." Mushin is held in the fourth, intuitive level of Godai:
"The fourth dimension is that of the world of Mu— nothingness— a world haunted by death, a world of spirit only. It is a world with no physical existence, where everything simply disappears. That is why in that world you must not let an opponent see or sense your form- you must wipe it out entirely." -Masaaki Hatsumi, The Way Of The Ninja
In Zen, Mushin is the thinking of the body. In the Bujinkan we often describe this as flow. And it is obvious when watching someone whether they are doing technique from their heads or from the wisdom of their body using flowing taijutsu.

Under heaven nothing is more soft and yielding than water.
Yet for attacking the solid and strong, nothing is better;
It has no equal.
The weak can overcome the strong;
The supple can overcome the stiff.
Under heaven everyone knows this,
Yet no one puts it into practice.
-Lao Tzu

Hatsumi Sensei describes Kyojaku Jyugo further:
"This means that in Budo, it is naive to get caught up in thoughts of strong weak or soft/hard; in the end, even concepts such as skillful/unskillful simply fade away, Jutaijutsu contains fifteen strong arts and fifteen weak arts, making thirty in total, which can be seen as three sets of ten (as in Sanshin no Kata: Tenchijin and the Juji idea). Nevertheless, one deliberately and willfully eliminates all of that to make oneself Void."
Mushin is like looking at your own reflection in the moonlit water. If the water is still, maybe you see the moon reflected there with your own shadow. You  might forget that the moon is in the night sky behind you! Don't trouble the calm water with your worries and doubts. Allow your mind to fill the sky and be with the moon.

This type of connection to heaven is something Soke reminds us about constantly.

Thank you Paul! It was all like a dream (夢 yume).


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忍辱の鎧 Ninniku No Yoroi: Patience as Armour

From Bujinkan Santa Monica by Bujinkan Santa Monica

"Caution. The simulated protective device was not safety device and offered no protection."                                               photo by Sam Howzit

 鎧をつけている人は、転ぶと大きな音がする。

He who wears armor falls with a big crash!

This saying reminds me of medieval knights of old, encased in metal, then falling off their horses, only to bellow on the ground like a sick overturned tortoise. anyone who has worn yoroi may have experienced similar sensations. But the armour that really weighs us down most often and acts against us is in our own hearts. We wear our pride or technique on our bodies like it will stop bullets. Ninniku offers us a different choice. In our Bujinkan training this is some of the most powerful armour available.

Hatsumi Sensei has explained to us how he dissipates the attacker's energy. This is one aspect of three methods that make up 忍辱の鎧 Ninniku No Yoroi. We will look at these three strategies after we try to understand Ninniku.

Soke describes it this way,
Ninniku Seishin. There is a saying, "Enduring insults and humiliation, I drop all
rancor, I desire no revenge," which implies bearing no hatred and holding no grudges.

This word derives from Ksanti-paramita (Ninniku-haramitsu Bosatsu, "Arrival at the Other Shore of Patience"), Ksdnti in her Sanskrit name means "patience" and is translated into Sino-Japanese as ninniku. She is also called "Nin-haramitsu"

Ninniku is the third of ropparamitsu, the six paramitas or disciplines of Mahayana Buddhism.  Here the patient heart tempers and subdues anger and hatred. Enduring insults originating in men, such as hatred, or abuse. And surviving distress arising from natural causes such as heat, cold, age, sickness, etc. The symbol associated with ninniku is a flower.

Hatsumi Sensei also tells us,
The Ninja uniform is like the Kesa of the Buddhist priest,
and Takamatsu Sensei used to call it "a taste of Zen."
Buddhist priests wear a kesa or scarf which has another name, 忍辱鎧 ninniku-gai, or armour of patience. Or patience as armour. 忍辱の鎧 Ninniku No Yoroi - armor of perseverance.

The idea of ninniku no kesa comes from the Lotus Sutra, where the preacher is described as cloaked in "the thought of tender forbearance and the bearing of insult with equanimity."

This kind of armor shields you in ways that will seem supernatural. You cannot be insulted or degraded (fujō 不浄). You are also free from attachment to the uncertainty and undecidability of the cause and effect of a fight (fujō 不定). You float outside that cycle of violence with these three tactics:

  • Awareness: this allows us to evade an enemy's attack naturally and disappear. By showing no intention to fight you can be invisible. 
  • Hard training prepares you for any situation, so you may experience banpen fugyo in the midst of chaos. Then use natural principles and methods to prevail.
  • Have the perseverance of Ninniku Seishin: "hiding spirit" hide your intentions, don't show off everything, be patient, wait and endure to succeed.
"If your heart is small, one unjust word or act will make you suffer. But if your heart is large, if you have understanding and compassion, that word or deed will not have the power to make you suffer. You will be able to receive, embrace, and transform it in an instant. What counts here is your capacity." -- Thich Nhat Hanh


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Fudōshin 不動心 or Fudōshin 浮動心 Floating Heart?

From Bujinkan Santa Monica by Bujinkan Santa Monica

photo by London looks
I was talking with Paul Masse about recent events in Japan. We were contemplating the appropriate "safe" distance from these disasters. Hatsumi Sensei often suggests to us that we evade by the width of a piece of paper. He gives us this image as a hint to take a small evasion, or, just as much space as needed. I have even heard him say that it should be the width of air. Now that seems risky for sure!

But there is another way to evade that isn't evading. And Sensei does this but it is not easy to see. To open our eyes let's look at one example from nature and one from Hatsumi Sensei.

While talking with Paul, I was reminded of a different kind of distance from a favorite poem. I shared this idea with Paul and he seemed to enjoy the feeling of it:
The Little Duck -----  By Donald C. Babcock
Now we are ready to look at something pretty special.
It is a duck riding the ocean a hundred feet beyond the surf.
No, it isn’t a gull.
A gull always has a raucous touch about him.
This is some sort of duck, and he cuddles in the swells.
He isn’t cold, and he is thinking things over.
There is a big heaving in the Atlantic,
And he is part of it.
He looks a bit like a mandarin, or the Lord Buddha meditating under the Bo tree.
But he has hardly enough above the eyes to be a philosopher.
He has poise, however, which is what philosophers must have.
He can rest while the Atlantic heaves, because he rests in the Atlantic.
Probably he doesn’t know how large the ocean is.
And neither do you.
But he realizes it.
And what does he do, I ask you. He sits down in it.
He reposes in the immediate as if it were infinity—which it is.
That is religion, and the duck has it.
He has made himself a part of the boundless, be easing himself into it just where it
touches him.
Paul said this is like Fudōshin 不動心. Which is often translated as "immovable heart." But another reading of it could be Fudōshin 浮動心 "Floating Heart."

Well we had our conversation about The Little Duck a couple of weeks ago, and today I came across Hatsumi Sensei suggesting what seems to be the same kind of distance for muto dori:
Understanding muto as "Like a boat floating on water." Whether the waves are gentle or rough, it is good. Hicho no ken (the sword of the flying bird). Regard the opponent's attack as natural. This is Niten Itto, Niten Ichi-ryu. Board the floating boat, and stop the attack. The boat's motion prevents the opponent from moving freely.
I am humbled at this connection that appeared today. And it opened up some ideas for me that I have felt in Hatsumi Sensei's classes but been unable to get my mind around. I can't wait to explore this feeling in class tonight!


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Kihon: The Heart of an Infinite Circle

From Bujinkan Santa Monica by Bujinkan Santa Monica

Enso by Isan Shinko (1740-1815) 
I'm sure you've all studied kihon happo. But it's one thing to study those eight basic fundamentals and a entirely different thing to study the kihon OF the happo. Hatsumi Sensei says this idea can be expressed very simply with a common Zen symbol of Enso which I will share below, but what will it mean to us?

Sensei has said that the word happo suggests infinity. He said that placing the number eight on its side gives us that symbol ∞. Soke goes on to explain that a technique does not have a beginning or end but just flows one into the other like the symbol.

A simple way to consider this is with tai sabaki. In angling we often start with cardinal points for evasion or striking (please excuse my clumsy finger diagrams):


Then we split those four directions to make 8:
 Then split again:


You can see how it begins to get infinite... especially if you add the up and down directions so any angle in space is possible leading to a sphere:

Or the Japanese Zen symbol of Enso:

Hatsumi Sensei says that kihon is like thrusting your sword into a point about which there is an Enso or limitless circle (happo) and existing in the space is the kukan.
If you want a clue to the study of that infinite space, you may read the calligraphy of the first Enso I posted at the top of this post by Isan Shinko. In the center is the character for heart, which you may recognize as part of our 忍 "nin" symbol. And the calligraphy says,
"Keep yourself firmly centered inside here and nothing will be able to shatter you. "


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我無し Ware Nashi: No More Us

From Bujinkan Santa Monica by Bujinkan Santa Monica

Desi being shy.
My dog Desiree died this week after being part of my family for almost 18 years. Although not unexpected, I definitely feel her absence. As I sit with this feeling, I am glad for the heart found in our training.

Hatsumi Sensei said that Takamatsu Sensei gave him a calligraphy which read 我無し ware nashi or "no self." But there is another reading of that concept which can give us a different strategy in combat or life. And since this is a martial arts of distance, we can find a very intimate distance when erasing the self.

Something sensei often repeats is that there is no difference between attacker and defender. So one reading of 我無し ware nashi is "no opponent" or "no enemy"... no we or no us. No separation. How do we get that distance? Sensei explained this once in a class at Ayase,
"In training you have to understand the opponent's heart. If you don't read his heart, if you only read your own heart and do your own technique on him, you will lose. You have to be able to read his heart and match it. This distance is heart distance."
If you reverse the kanji for 我無し ware nashi, you get 無我 muga. This is one of the core ideas of Buddhism which is "No I" or Anātman. This is selflessness;  self-effacement;  self-renunciation or anatman (no-self, the Buddhist concept that in nothing does there exist an inherent self, soul, or ego).

In this old poem we can feel the intimacy of 我無し ware nashi. In 1025 Fujiwara no Nagaie wrote this after his wife died in childbirth,

Morotomo ni
Nagameshi hito mo
Ware mo nashi
Yado ni wa hitori
Tsuki ya sumuran

She who watched with me-
Ah, we stood side by side-
And I too am gone;
Now it is the moon alone
Whose shining fills our home.

I feel this loss of self in a very personal way this week. Strange feeling kinship with a Japanese courtier from 1025.


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一隅を照らす Ichigu wo Terasu: Light Up One Corner

From Bujinkan Santa Monica by Bujinkan Santa Monica

Kamaishi Search and Rescue By DVIDSHUB
Like a lot of Bujinkan members worldwide, I have been watching the earthquake, tsunami and nuclear disaster in Japan from afar. It is a helpless feeling. Reading the news and unable to do anything but hope things improve. If you are like me, you feel like you want to do something. To help in some way. Of course, we can donate money, but Hatsumi Sensei has a suggestion for us that can help in any situation.

He reminds us of the Japanese saying 一隅を照らす Ichigu wo terasu, which means to light up a corner. Hatsumi Sensei says,
"to be a light that brightens the surroundings."
This phrase was brought to Japan from China by Saicho:
From Wikipedia:
Saichō (最澄, September 15, 767 – June 26, 822) was a Japanese Buddhist monk credited with founding the Tendai school in Japan, based around the Chinese Tiantai tradition he was exposed to during his trip to China beginning in 804. He founded the temple and headquarters of Tendai at Enryaku-ji on Mt. Hiei near Kyoto. He is also said to have been the first to bring tea to Japan. After his death, he was awarded the posthumous title of Dengyō Daishi (伝教大師).

Operation Tomodachi By DVIDSHUB
What Saicho meant by “A person who can light up one corner” is the person who can do his best in any situation, wherever he happens to be, to help brighten up someone else and our community.

In the Lotus Sutra, Buddha said to light up one-just one corner. One corner, not the whole world. Just to light up to make it clear just where you are. Ichigu wo terasu. Ichigu is "one corner." Terasu is "to light up" or "to shine" one corner.

Hatsumi Soke says,
"We should always immerse ourselves in sunlight, and in Budo training, never forget to smile, and never be surprised regardless of what happens."
So go light up your corner of the world.


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