武術では心法と身法，この両方が備わってこそ達人へと至ることができる。沢庵が説く例に沿えば，いくら心を鍛えても身体的な術が未熟であれば，当然切られてしまう。しかし，たとえ身体的な術を鍛えても心が未熟であれば，やはり切られてしまう。心法（理）と身法（事）の両方がそろって初めて，自由自在に戦う，すなわち勝つことができる。これは何も戦いの場だけに限らない。理と事の教えは，「理論と実践」の関係に当てはめることができる。考えなくただ闇雲に対処するのは，決して有効とは言えない。しかし，理屈ばかりこねて実行しなければ，それもまた無益である。できる人というのは，考えを持って自ら行動する人である。ただしその考えは，どこかに偏ることなく，常にバランスと調和を保っていなければならない。具体的な行動スキルも身に付けておく必要がある。そうして沢庵の言うように，囚われのない心で自由自在に動く。仕事も人間関係も，極意は武術と同じである。
In martial arts, both of mental arts and physical arts are so necessary that we can become a master. According to Takuan's example, if we are not good at physical arts even though we have trained mental arts well, we will be killed by an enemy. But, if we are not good at mental arts even though we have trained physical arts well, so will we too. We can not fight with enemies freely and flexibly, that is, we can not win a victory over the enemies before we have mastered both mental and physical arts well. This teaching is not limited within the battle field. The idea of mental and physical arts can be applied to the relationship between "theory and practice." Coping with problems thoughtlessly and blindly is by no means effective. But, only chopping logic without taking any action is also of no use. A man of ability is a man who can act thoughtfully. But the thoughts must not be biased in favor of anything but be balanced and harmonized. It is also necessary to have practical behavioral skills. In this way, as Takuan said, act freely with an unstuck mind. The secret of work as well as interpersonal relationship is the same to the one of martial arts.
September 25, 2018
September 13, 2018
After Reading Takuan: Part 7 不動智神妙録を読んで７
何事も，生半可に優れている者はその生半可な優秀さを誇ろうとする。それは評価されたい気持ちの裏返しである。だが本当に極めた者はまるで全くの凡人のように，自らその優秀さを誇ることはないし，端から見ても優秀であるとすぐには分からない。そのように一見，凡人と同様に何もない状態でありながら，しかし凡人と達人の違いは，何かがあれば即座に的確に対応できるところである。さらに言えば，何もせずとも災禍の方が避ける，つまり，何もせずとも難事が治まる，そもそも難事さえ起こらないのが究極とも言える。案山子に関する沢庵の話は，そのようにも解釈できる。荘子で言うところの「木鶏」に等しい。最強の闘鶏は，何にも惑わされず一切動じない木鶏のごとく泰然としている。「木鶏子夜に鳴く」という禅語がある。木鶏のごとき達人は，真夜中（子の刻）に密かに努力を重ねるものである。努力や優秀さは人に知られなくてもよい。それが木鶏への道，案山子への道である。
In everything, people who are imperfectly superior to others would often try to show others their imperfect superiority. It is only because they unconsciously want to be highly rated. But, genuine masters, like really ordinary persons, do not show their own superiority by themselves, and people do not recognize them to be superior at a glance. In this way, they seem to have nothing as if they were laypersons, though, the difference between laypersons and masters is that masters can cope with problems quickly and rightly. Further, each of the problems itself will evade masters who do nothing, that is, it will quiet down though they do nothing, and ultimately speaking, it never occurs around masters. What Takuan explained about a scarecrow can be interpreted as this way, too. It is similar to "mokkei (cock curved in wood)" in Chuang Tsu. The strongest fighting cock never be disturbed nor upset by anything but is calm like a wooden cock. There is a saying in Zen "Mokkei shiya ni naku (wooden cock crows at midnight)." Masters as a wooden cock step up efforts secretly at midnight. Do not become known by others for your efforts and superiority. That is the way to become a wooden cock or scarecrow.
In everything, people who are imperfectly superior to others would often try to show others their imperfect superiority. It is only because they unconsciously want to be highly rated. But, genuine masters, like really ordinary persons, do not show their own superiority by themselves, and people do not recognize them to be superior at a glance. In this way, they seem to have nothing as if they were laypersons, though, the difference between laypersons and masters is that masters can cope with problems quickly and rightly. Further, each of the problems itself will evade masters who do nothing, that is, it will quiet down though they do nothing, and ultimately speaking, it never occurs around masters. What Takuan explained about a scarecrow can be interpreted as this way, too. It is similar to "mokkei (cock curved in wood)" in Chuang Tsu. The strongest fighting cock never be disturbed nor upset by anything but is calm like a wooden cock. There is a saying in Zen "Mokkei shiya ni naku (wooden cock crows at midnight)." Masters as a wooden cock step up efforts secretly at midnight. Do not become known by others for your efforts and superiority. That is the way to become a wooden cock or scarecrow.
September 06, 2018
After Reading Takuan: Part 6 不動智神妙録を読んで６
西洋音楽の音階で言えばドから始まって再びドに戻るように，道の修業を極めればやがて元の素人のごとく無になると沢庵は説く。老子なら，赤ん坊に習えと諭す。我々人間は誰しも赤ん坊として生まれ，とらわれの対象となる色々なものを溜め込みながら大人になる。だから道家は，まだ何にもとらわれていない，最も柔らかで無為自然な存在を理想とする。兵法の例えを老子風に解けば，剛が極まれば柔となる，と言えようか。小説『名人伝』の主人公・紀昌は，天下一の弓の名人になろうと修業し，極めた最後にはとうとう弓のことさえ忘れてしまった。無から有，そしてまた無へ。柔から剛，そしてまた柔へ。弱から強，そしてまた弱へ。無分別から分別，そしてまた無分別へ。つまり，強いか弱いか，損か得か，良いか悪いか，悟ったか悟ってないか，にとらわれているようではまだ全く道の途中である。あらゆるとらわれを手放して元の無に帰る。ストレスとは無縁の絶対的安心がそこにある。
As if the scale of Western music starts from the syllable "do" and return to "do" again, when people thoroughly practice to see the heart of their own way, they eventually would become to be nothing like an original layman again, Takuan explained. Lao Tsu would persuade us to learn from babies. We human beings all was born as a baby, and then become an adult with hoarding wide variety of things that attach us to themselves. Therefore, the Taoists regard the softest unintentional natural existence, which has not been stuck in anything yet, as ideal. It can be said that, if Takuan's example of the art of fighting is interpreted according to Lao Tsu, the example might mean that the hardness ultimately becomes the softness. Kisho, the protagonist in the tale "Meijin-den," originally practiced the art of Japanese archery to be the strongest master in the world, and after he ultimately practiced the way of the art, he finally forgot even archery itself. The absence becomes the presence, which again become the absence. The softness becomes the hardness, which again becomes the softness. The weakness becomes the strength, which again becomes the weakness. The non-judgment becomes the judgment, which again becomes the non-judgment. This means, when you were caught by strength or weakness, gain or loss, good or bad, and whether you have been enlightened or not, you would be only halfway to the enlightenment. Let go of all of your attachments and return to the original absence. You can find the absolute peace there, which has nothing to do with stress.
As if the scale of Western music starts from the syllable "do" and return to "do" again, when people thoroughly practice to see the heart of their own way, they eventually would become to be nothing like an original layman again, Takuan explained. Lao Tsu would persuade us to learn from babies. We human beings all was born as a baby, and then become an adult with hoarding wide variety of things that attach us to themselves. Therefore, the Taoists regard the softest unintentional natural existence, which has not been stuck in anything yet, as ideal. It can be said that, if Takuan's example of the art of fighting is interpreted according to Lao Tsu, the example might mean that the hardness ultimately becomes the softness. Kisho, the protagonist in the tale "Meijin-den," originally practiced the art of Japanese archery to be the strongest master in the world, and after he ultimately practiced the way of the art, he finally forgot even archery itself. The absence becomes the presence, which again become the absence. The softness becomes the hardness, which again becomes the softness. The weakness becomes the strength, which again becomes the weakness. The non-judgment becomes the judgment, which again becomes the non-judgment. This means, when you were caught by strength or weakness, gain or loss, good or bad, and whether you have been enlightened or not, you would be only halfway to the enlightenment. Let go of all of your attachments and return to the original absence. You can find the absolute peace there, which has nothing to do with stress.
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