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‘DŌJŌ KUN’ 道場訓, or ‘RULES OF THE DŌJŌ’ (Better thought of as ‘RYÛHA KYÔKUN’ 流派教訓 or ‘Moral Lessons Of The Traditions’)
by Shinryuken Masamitsu Toda
戸田真龍軒正光, 1830-1912

一、忍耐は、先ず一服の間とぞ知れ
1) Nintai Wa, Mazu Ippuku No Ma Tozo Shire (Know that patience begins with taking a moment’s pause.)
二、人の道は、正義也と知れ
2) Hito No Michi Wa, Seigi Nari To Shire (Know that the path of humanity is justice.)
三、大欲と楽と依怙の心を忘れよ
3) Taiyoku To Raku To Iko No Kokoro Wo Wasureyo (Forget feelings of deep desire, longing for comfort, and reliance.)
四、悲しみも恨みも自然の定めと思い、唯だ不動心の悟りを得可し
4) Kanashimi Mo Urami Mo Shizen No Sadame To Omoi, Tada Fudoshin No Satori Wo U Beshi (One must think of sorrow and malice as fates set by nature and strive only to inquire the enlightenment of imperturbability.)
五、心常に忠孝の道を離れず、深く文武に志す可し
5) Kokoro Tsune-ni Chuko No Michi Wo Hanarezu, Fukaku Bunbu Ni Kokorozasu Beshi (One’s heart never straying from loyalty and filial duty, one must deeply engage oneself in study and the martial arts.)

明治二十三年春 戸田真龍軒正光
Meiji-nijusan-nen Toda Shinryuken Masamitsu (Spring, 1890 – Toda Shinryuken Masamitsu)

SANKEN

SANKEN (三見), which translates literally as ‘the three glances’, is a term that was used by various highly-skilled swordsmen of the Yagyû clan in Japanese history. It indicates the three-fold action of vigilant and highly focused observation of the enemy’s mental state, physical posture, and method of initial engagement, the moment when weapons are crossed in battle. The way in which the enemy holds his weapon is one facet of this intense observation and gives immediate insight as to whether the opponent is nervous, composed, weakened, strong, highly skilled, or inexperienced. Thus, one gains an edge on the engagement and can therefore take the proper initiative and course of action in combat.

✧ KACEM ZOUGHARI

#ninja #ninjutsu #Bujinkan #KacemZoughari #shinobiwinds #SeishinDojo

 

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Yagyu01

“‘Seigan no kamae’ is a guard found in all sword traditions and is also utilized with virtually every type of weapon. It is thought that its origin is in the use of the long weapons, such as the spear and the halberd, where to attack by maintaining a strategic distance and not to be touched was very important. The first ideogram, ‘sei’ (正), which has the reading of ‘tadashii’, means ‘correct’, ‘just’, ‘right’. The second ideogram, ‘gan’ (眼), which is also read ‘nemui’ and ‘nemuru’, means ‘to sleep’, ‘to be sleepy’, ‘the eye’. Often translated as ‘the correct eye’, which expresses that it is a question of penetrating the glance of the enemy to perceive his weaknesses. In practice, ‘seigan’ means to direct the point of the weapon and the hands towards the eyes of the enemy. The body must be ‘hidden’ behind the weapon or the empty hands. It is thus about a guard of combat which makes it possible to carry out any type of attack while, first of all, seeking to take the stability of the enemy and to scramble his sight. By hiding behind the weapon, the arms tend to direct the point of the weapon, or the hands in unarmed combat, towards the eyes of the enemy. The distance is thus lengthened and the body becomes one with the weapon which makes it possible to defend and to attack at the same time.”
– DR. KACEM ZOUGHARI