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Notes
Terms & expressions |
DO [TO], DAO [TAO]
| 道 |
| DO [TO], Way, Path |
| "ãå" ["èå"], ãøê çééí |
“DO” is the Japanese translation to the Chinese term “TAO (DAO)”. The meaning is: “Way \ Path”. “To walk in the way…”, the expression has a vast extended meanings and it contains the spiritual, philosophic and pragmatic fields as one. It is found in variant themes e.g. Buddhism, Zen, Cha-Do (Tea ceremony) and in martial \ fighting arts: Kyu-Do (“the way of Archery”), Karate-Do etc.
The Far East philosophy emphasizes the process as well as the subject and claims that correct process will yield the awaited result, hence we should concentrate in the process (the way).
The Art of Karate-Do is expressed in any subject in life, it’s a way of thinking, behavior, our attitude to surrounding, relationships with people, the way we do things and eventually spontaneous reaction in deferent scenarios and well intuition.
The Chinese philosophy avoids from defining the TAO and prefers to characterize and explain the outcomes and deep meanings of it in proverbs, fables and allegories.
The TAO is a fundamental law of the universe that exists in every thing. TAO is all basic principles processes and phenomena, the cause and effect.
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Tode
Originally, "karate" was written as 唐手 ("To-dee" \ "To-te" \ "Tang hand" means Chinese Tang dynasty, "Chinese hand"). This fact reflects the Chinese influence on the style. At this point I would like to state that the "Chinese hand" was developed in parallel to the "Local hand" (Okinawan hand).
In order to officially include "Tode" in the Japanese Martial Arts and since China-Japan Bilateral affairs were escalated, the Dai Nippon Butokukai ("The greater Japan Martial Arts Association") demanded to rename the Art in a Japanese oriented name. In 1937 the name and characters ("kanji") were changed.
First character was replaced by 空 (kara, "empty") and third character was added 道 (Do, "way"), resembles to other Japanese Arts extensions and it has become to the current name: karate-do 空手道 "the way of the empty hand".
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Tan Den \ Tan Tien
単伝 \ 丹田
単伝
TAN = “One, Single, Simple, Unique, Individual”
DEN = “Transmission, ”
The term signifies an authentic genuine transmission of Buddha Dharma in Zen tradition.
Tan-Den might be translated as “Transmission of the one” and also as “The one unique single transmission”.
丹田
Tan-Den literally means "Cinnabar field \ Red field".
The simple inaccurate expression is “Hara” 肚 (abdomen).
In martial \ fighting arts Tan-Den (Tan-T’ien in Chinese) aims to the physiologic term as well as philosophic and spiritual meaning, in other words: mass, center of gravity, life and energy (seiki 生気).
There are three Tan-T’ien points\areas:
Upper: "third eye \ cavity of spirit", associated with Pineal Gland and is located between the eyes and governing awareness, concentration, and individual consciousness.
Central: Located in chest. It is associated to Thymus Gland and Heart and responsible for Immune System.
Lower: Located in about 2 inches below the navel and above the pubis. This is body's center of gravity and energy source (seiki 生気). It is associated with heat and body-mind relations and activities.
Most traditional Martial Arts references to Tan-Den\Tan-Tien are actually refer to the lower point\area.
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Zan Shin
残心
残 = ZAN, leftover, remaining
心 = SHIN, heart, mind, core
“Remaining of attention \ concentration”
Alertness, concentration and attention should remain after the action was completed for few seconds.
Focus and concentration in one hand, calmness on other hand during and post action are important.
On practical field: Concentration and alertness post action to avoid surprises or unanticipated offensive actions.
On philosophic field: Attentiveness and tranquility. Unification of the individual with the surrounding".
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Ishin Denshin
以心伝心
以 = I, (prefix),
心 = SHIN, kokoro, heart, mind, core
伝 = DEN, tsuta(eru), transmit, impart
“Transmission mind”, “Through mind”.
“Transmission from heart-mind to heart-mind”
Zen expression to authentic transmission from teacher to student
The origin is from the Sutra “The high seat of the Dharma treasure” spoken by the 6th patriarch of Ch’an (Zen) in China, Hui-neng.
He emphasizes that what is preserved in the lineage of tradition and transmitted is not book knowledge but rather an immediate insight into the true nature of reality. One’s own immediate experience might lead student trough training in the way of Zen.
The book is informative as musical notes. It can not replace the experience of studding from a teacher. The small nuances make the differences, put the soul into the material and turn it to creation.
The teacher interacts and transmits his knowledge and experience to the individual student.
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