いちじるしく誤った師の元でない限り，ある程度そこで修練を積めば，多様な経験や知識が徐々に蓄積されるために，その人にとっての「本物」の枠組みや基準が少しずつ醸成されるはずである。もし仮にこの段階で，我が師は本物でないという判断に至れば，本物を他に求めることになる。あるいは，師を求めることなく自分一人で修行する，さらには自流を立てることになるかもしれない。この際，「本物」の枠組みや基準は，極めて主観的なものであるといえる。自分個人にとって，すなわち，あくまで個人的主観的な枠組みと基準において理想とされる技術や考えを持つ武道家かどうかによって，「本物」かどうかが決まる。したがって，「本物」とは，百人百様である。自分の目から見て，この人は偽物だ，この人は本物だと判断するのだから，本質的に，他者の評価や意見は関係ない。
Unless the master is extremely wrong, if we learn martial arts under him/her to some extent, we must bring about the framework and standard to estimate "genuineness" for ourselves little by little, because we gradually accumulate various kinds of experience and knowledge about the art. At this stage, if we reached to a decision that our master was not a genuine martial artist, we would seek for another master who is genuine. Or, while some would practice by themselves without seeking for a new master, others might establish his own school. On this occasion, the framework or standard of "genuineness" can be said to be extremely subjective. Depending on us individually, that is, whether the master is a person who have techniques and thoughts we idealize on our subjective framework and standard to the utmost, is a point to decide whether the master should be "genuine" or not. Therefore, concerning the "genuineness," so many men, so many minds. Essentially, other people's evaluation and opinions are not relevant to the decision whether a person regard his/her master as a genuine martial artist or a fake one from his/her own subjective viewpoint.
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