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Tag: philosophy

忍辱の鎧 Ninniku No Yoroi: Patience as Armour

Bujinkan Santa MonicaMay 20, 2011May 20, 2011

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


… Read More

Fudōshin 不動心 or Fudōshin 浮動心 Floating Heart?

Bujinkan Santa MonicaMay 6, 2011May 6, 2011

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!


… Read More

Kihon: The Heart of an Infinite Circle

Bujinkan Santa MonicaApril 28, 2011April 28, 2011

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. "


… Read More

我無し Ware Nashi: No More Us

Bujinkan Santa MonicaApril 22, 2011April 22, 2011

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.


… Read More

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

Bujinkan Santa MonicaMarch 24, 2011March 24, 2011

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.


… Read More

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