Bushido Compliance

Bushido Compliance

Mar, 30. 2006

   Recently, some books on Bushido have gone on to become the best sellers. One of them is “Bushido-A Bilingual & Illustrated version” (Mikawa Shobo), which has notes and commentary added to the classical masterpiece “Bushido” by Inazo Nitobe. And the other one is “Kokka no Hinkaku (Dignity of a Nation) (Shinchosha) by Masahiko Fujiwara. In 2003, the film “The Last Samurai” directed by Tom Cruise with Ken Watanabe in the lead role became quite popular. Bushido and Samurai seem to be the keywords when talking of modern Japan.

Fujiwara’s book that has already sold over 1 million copies is a criticism of excessive stress on rationalism and logicism. It positions “Emotions” and “Form” on the opposite end of the spectrum. Form is the criterion for behavior based on the spirit of Bushido. Fujiwara writes, “Excessive Americanization has made inroads not only in the economy but even in our society, culture and the national character”. He laments that the Japanese are no longer concerned about being called coward or vulgar.
It gives solace to those who are displeased with business restructuring, take-over, and vulgar prosperity and who feel that the present trend of “the survival of the fittest” as reflected in bundling of the people together into “the Winners and the Losers” is going too far. It also works as a tranquilizer for those who are vexed with the lack of manners among the youth and increase in the number of the so-called NEET (Not in Employment, Education or Training). On reading “The earlier Japanese were really marvelous people”, those who dislike antagonistic China and South Korea or powerful America must be feeling proud. There are definitely many factors in this book that make it the best seller.
On the other hand, there is also criticism that such spiritualism should be shunned as it leads to nationalism.
Inazo Nitobe’s Bushido was originally published in America in 1899 in English. It was entitled “Bushido – The Soul of Japan”. It evoked interest across the world and was translated into many languages such as German, French and Chinese. Its Japanese version was published in 1900. It used typical terms like Makoto (honesty), Chugi (Loyalty), Hinsei (Character), Seppuku (Hara-kiri) and the Yamato(Japanese) spirit.
Soon thereafter, Russo-Japanese war broke out in 1904, which ended in Japanese victory in 1905. The victory was attributed to the Bushido.
Tetsujiro Inoue, a philosopher, poet and a Professor of the Tokyo Imperial University of the time, and Sukemasa Arima, a thinker co-authored the book “Bushido Classics” in 3 volumes soon thereafter. Major Publisher and Hakubunkan also published several books on Bushido such as “Theory of Bushido”, “Bushido Percepts” in rapid succession. It was around 1907. After the Meiji Restoration, Bushido was indeed a popular concept as the “Dignity of Nation” during the process of building of the nation.
Bushido concept is said to have been adopted as the norm for the Imperial Army. Imperial Instructions for military were issued in 1882 and they were based on the Bushido. Norms that constituted the standards for the warrior class became the foundation for the military formed by the commoners. It had 5 pillars namely loyalty, etiquette, valor, faithfulness and frugality. It is impossible to assume that they alone led to victory in the Russo-Japanese war but the basis for the argument that Bushido was behind the victory lies here.
Excuse me for being personal but my grand father Tatsuo Ninagawa, a moralist too wrote “History of Japanese Bushido” at that time published by Hakubunkan. He wrote grandiosely “Since the Russo-Japanese war, research on Bushido is a matter of great importance for everyone from politicians to businessmen, military-men and scholars”. He wrote in the conclusion that righteousness, integrity, honesty and valor ought to be practiced in business and it amounts to the so-called ‘gentleman-ship’ of the British. Indeed, isn’t it similar to ‘compliance’ in the corporate world in today’s jargon?

Publisher
Masao Ninagawa

HINKAKU

Dans la lutte sumo moderne, un ôzeki doit montrer assez de puissance, de technique et de dignité/grâce (品格 hinkaku) pour pouvoir être promu au rang de yokozuna. Il n’y a pas de critère absolu ni de quota: Il y a eu des périodes sans yokozuna et des périodes avec jusqu’à quatre yokozuna.

La puissance et la technique sont habituellement déterminées par les résultats aux derniers tournois. Même s’il n’y a pas de règle précise, il faut généralement gagner deux tournois de suite en tant qu’ôzeki ou réaliser une performance équivalente. L’association des sumo peut prendre en compte d’autres critères comme le nombre total de victoires aux tournois, la qualité des combats, la constance des résultats, etc.

La notion de dignité/grâce (hintaku) est plus discutable et repose sur des critères plus subjectifs. Par exemple, beaucoup de personnes ont considéré que l’ozeki Konishiki n’a pas pu atteindre le rang de yokozuna parce qu’il n’était pas japonais et plusieurs membres de l’association des sumo ont dit ouvertement qu’un étranger ne pourrait jamais remplir le critère de hintaku. Le débat sur les combattants étrangers a pris fin en en 1993, quand ôzeki Taro Akebono reçu le rang de yokozuna.

stage à Avignon

En écoutant Maria Callas  , les remparts  à  notre gauche   , la Rhône à notre  droite  , les reflets des rayons du  soleil   sur les eaux  calmes   comme  nos esprits ;  un instant de bonheur  dérobé au temps  qui passe mais qui  a complété   le bonheur de ce stage.

SHIKANTAZA

Negawakuwa kono kudoku o motte,
amaneku issai ni oyoboshi,
warera to shujô to
mina tomoni butsudô o jo zen koto o.

“Notre voeu est que, par ces mérites
universellement à tous propagés,
nous-mêmes et les êtres
réalisions tous ensemble la voie d’Eveillé.”

Shôbôgenzô zazengi : Les règles de la méditation assise
Etudier le Zen revient à s’asseoir en méditation.

selon Nishijima Sensei le zazen :
The Concrete Methods of Zazen

We usually spread a thick mat at the place of sitting. At the time when Master Dogen lived, even in Japanese houses, mats were not used so much. So when they practiced Zazen, they needed to use a mat on the wooden floors. And on the mat they used a special round cushion called Zafu.

In Zazen, sometimes we use the full-lotus posture, and sometime we use the half-lotus posture. In the case of the full-lotus posture, first we place the right foot on the left thigh, and then we place the left foot on the left thigh. In the case of the half-lotus posture, we push the right thigh with the left foot. In the case of the half-lotus posture the description Master Dogen used the phrase “to push.” Such a description might suggest a little looser folding of the legs.

There is a problem concerning whether it is permissible for us to change the legs right and left. Master Kodo Sawaki clearly explained that, “Master Dogen has given only one example.” So we can interpret that it is permissible for us to change the legs right and left during Zazen, if it is necessary.

The clothes should be placed over the legs and the feet softly and neatly. Then the right hand should be placed over the left leg, and the left hand should be placed on the right hand. When the positions of feet are opposite, the position of hands also should be opposite. The two tops of thumbs should be put together, and they should be placed in front of the navel.

Then just sit in the regular posture, without leaning to the left, without inclining to the right, without slouching forward, and without leaning backward. The horizontal line of the shoulders and the horizontal line of the ears should be parallel and the nose and the navel should be constrasted vertically.

Hold the tongue against the palate, and the lips and teeth should be closed. The eyes should always be kept open. Breathe softly through the nose, and after having regulated the posture truly, take a deep breath once, and swing the trunk right and left. Then sit stably without motion, similar to a mountain, and think the state without thinking. How can we think the state without thinking? It is decisively different from thinking. This is just the summarized method of Zazen. Therefore we should never think that “to think about not thinking” is a kind of thinking at all.

The real substance of Zazen

The practice of Zazen is never an effort to become balanced, but it is just the state, which has realized the balanced state of body and mind in the universe already. It is just the perfectly realized truth, and the fusion between practice and experience. The rule of the universe has been realized already, and any hindrance, or any restriction, hasn’t appeared at all. If we have begun to recognize such a situation, we are like Dragons, which have become very vigorous getting water, and we are like tigers, which were guarding themselves in front of a big mountain. First of all, the rule of the universe has been realized in front of us, and both the gloomy darkness, which comes from the stronger sympathetic nervous system, and the flimsy easiness, which comes from the stronger parasympathetic nervous system, have vanished already, and we should experience such real situations directly and exactly.

Finishing Zazen

After finishing Zazen, when we stand up from the sitting, we should stand up slowly, keeping our stable condition peacefully. We should never be hasty or violent.

Effects of Zazen

When we look at the real effects of Zazen, the state, which has transcended both ordinary people and the saints, has appeared from the practicing of Zazen, and an example of death during Zazen, or an example of death standing still, comes from the effect of practicing Zazen. Furthermore, Master Gutei in China, always held up his forefinger to answer all questions of Buddhist philosophy. In the case of Master Ananda, he realized the truth, when he was putting flagpoles down in order. Master Nagarjuna threw a steel needle into water to simbolize a becoming monk. Bhodhisattva Manjusri utilized a hard wooden clapper. These examples have always come from practicing Zazen. And when Buddhist Masters teach their students, they use a whisk, a fist, a staff, or a shout. Such explanations can never be understood by the mental ability of thinking, or distinction. It might be perhaps a dignifided form, which transcends verbal expressions and external form. How is it possible for us to deny that they belong to the criteria, which are beyond intellectual consideration, or sense perception. Of course, when Master Dogen lived, human beings had no knowledge of the autonomic nervous system. But we can think that Master Dogen clearly noticed that the effects of Zazen could never be related with intellectual consideration or sense perception at all.

http://www.dogensangha.org/gwn.htm

un voyage à l’orient :.

http://www.youtube.com/watch?v=obL37LPKRMk

La chanson japonaise … un voyage  à l’orient .

::HISHIRYO::

Hi Shiryo : Not Thinking : Hi is a word of denial, which means “not”, or “different,” and Shiryo means “consideration.” Therefore Hi Shiryo means “not thinking.” The words “not thinking” describe one important meaning of Zazen. Zazen is never mental consideration, nor perception, but it is an act itself.

vin d’honneur à la FFJDA

En présence du Président de la FFJDA, Jean Luc Rougé , un vin d’honneur pour les médaillés  au Championnat  d’Europe 2006 dans les disciplines associées a été  donné.

IAIDO  était présenté  par  JFHervet, Franck Cengizalp, Ramon Ferrero,Michel Leung, Stephane Naji; Alexandre Gomy .

::DOJO::

Kodo Sawaki écrit sur le dojo : « Un groupe se comporte exactement comme un feu de charbon. Une braise enflammée que l’on n’attise pas s’éteint toute seule. Un gros tas de braises devient un brasier ardent. Quand on est nombreux, chacun doit prendre sur soi de ne pas déranger les autres, en vertu de quoi l’on obtient une atmosphère unique. C’est précisément par cette ambiance qu’on reconnaît un dojo de la Voie du Bouddha. »

Le Sankasa KAMON de la fédération Européenne de SHINKAGERYU

Le sankasa kamon de la Fédération Européenne de Shinkage ryuest inspiré par les fameux Yagyu nikasa mon, encore en usage avec le Yagyukai de Yagyu Nobuharu sensei de Nagoya. Au delà de ce lien historique, les trois chapeaux représentent les trois membres originaux de la Fédération Européenne de Shinkage ryu pratiquant Shinkage ryu, et maintenant responsables de Shinkage ryu en Europe: Patrick Dupin et Franck Cengizalp en France, et Joris van Nispen aux Pays-bas.