Founders of Schools and Technical Differences between Schools

空手は本来，流派という厳密な境界もなく，技術体系もすべて口伝の，曖昧な武術文化であった。こうした緩さのおかげで，摩文仁賢和先生は，首里手も那覇手も学ぶことができたと想像される。そして，伝承はすべて師と弟子の身体間でのみ行われるために，首里手や那覇手の技術は，時代とともに大いに変容してきたはずである。まさに沖縄的「テーゲー主義」の元に。したがって，現代における流派間の技術的差異は，糸洲安恒先生と東恩納寛量先生のそれぞれ高弟であった各流派の流祖の，身体（および身体感覚）的理解の差異に帰することができる。歴史的に見て，沖縄で発達した手という武芸文化は，変容を大いに許容する要素を内包している武芸文化であり，現代において分派が盛んなのもそのためである。同じ那覇手の形でも，糸東流と沖縄剛柔流では，若干異なる。また，沖縄のショウリン流が伝承している首里手の形と糸東流の首里手の形も，細部で動きや用法が異なる。松濤館流の船越先生の首里手は，そもそも安里安恒先生の手であるからかもしれないが，糸洲先生門下の形と違って，船越先生の独自性が強い（したがって，松濤館流の形は，かなり他の流派と異なる部分が多い）。こうした，現代における流派間の技術の違いは，ひとえに，19世紀後半の首里手や那覇手の大家の高弟たち（＝流祖）の，身体（および身体感覚）的な差異に基づく理解の差異に基づくのではないだろうかと考えられる。

Karate was essentially a vague culture of martial arts not only without strict boundaries of schools but also with wholly transmission of techniques by word of mouth. We can imagine that this easiness enabled Kenwa Mabuni sensei to learn both shuri-te and naha-te. Then, the techniques of shuri-te and naha-te might have been changing with the times, because all of them are passed down from masters to disciples only through their bodies. It is just under Okinawan "teegee." Therefore, the technical differences between schools today can be attributed to the differences of bodily (and sensory) understanding between school founders, each of who was a higher disciple of Itosu Anko sensei or Kanryo Higaon'na sensei. Historically, te (tiy) as the culture of martial arts developing in Okinawa includes an aspect that accept a change very much, and that is why today a lot of karateka actively leave from their master and found their own school. Shito-ryu and Okinawa Goju-ryu are a little different from each other in their same katas of naha-te. On the other hand, the katas of shuri-te in shito-ryu are different from the ones in okinawa shorin-ryu concerning the details of movements and usages. Seemingly, the shotokan-ryu founder Funakoshi sensei's shuri-te has his striking originality, different from te of disciples of Itosu sensei, though, it may be because Funakoshi sensei is a disciple of Anri Anko sensei. Then, the katas of shotokan-ryu has a lot of points different from the ones of other schools. In sum, we can guess that these differences of techniques between schools today might be entirely based on the differences of comprehension led by the physical (bodily sensational) differences of founders who were leading disciples of shuri-te or naha-te masters in the last half of 19 centuries.

Schools of Karate

流祖（開祖）とは，師が継ぐ流派から分派した者のことである。ただ，空手の場合は，多少様子が異なる。空手家が流派を名乗り始めたのは昭和に入ってからであり，それまでは流派らしい流派はなく，沖縄の各地域でそれぞれ独特の技術が伝承されていた。代表的なものがすなわち，首里手と那覇手である。糸東流開祖・摩文仁賢和先生は，首里手の糸洲安恒先生と，那覇手の東恩納寛量先生から，それぞれ手を学んだ。本土に移住後，両師の名から，自身の手を「糸東流」としたことは有名である。こうして流派を名乗るようになったのは，近年になってからであり，多分に，日本の剣術や柔術の影響によるところが大きい。一説には，本土では「何流」と名乗るのが通例であったために，やむを得ず名乗ることとなったという話もある。糸洲安恒先生の高弟である遠山寛賢先生は，「空手に流派なし」として流派を名乗ることを拒み続けた。また，松濤館流の開祖である船越義珍先生も，自身は流派を名乗っていない（”松濤館流”は船越門下の弟子が名乗り始めたものである）。したがって，沖縄の剛柔流や小林流（松林流，少林流，少林寺流），本土の糸東流や松濤館流などは，糸洲安恒先生や東恩納寛量先生などの，流派なき時代の師の直弟子が創始したという意味で，厳密には，流派からの分派とは微妙に異なる。つまり，空手は本来，流派という厳密な境界のない，もっと曖昧な武術文化であったと考えられる。

A founder of the school is basically defined as a person who form an another original school depart from the school his/her master succeeds. But, karate has a little different situation from other martial arts. It was not until Showa era that karateka identified themselves with a specific school name. There had been not any schools like the so-called "school" until then, and original techniques had been passed down at each area in Okinawa. Representative ones are nothing but shuri-te and naha-te. The founder of shito-ryu Kenwa Mabuni sensei learned both shuri-te from Anko Itosu sensei and naha-te from Kanryo Higaon'na sensei. It is a very famous episode that he identified his techniques as "shito-ryu" named after his two master after he had migrated from Okinawa to Osaka in Japan mainland. It is not until recently that karateka has given themselves a name of school, and probably this phenomenon in karate might have been influenced mainly by ken-jutsu and ju-jutsu in Japan mainland. Some say that Okinawan karateka unavoidably gave themselves a name of school against their will because it is usual that martial artists have their own name of school in Japan mainland. Kanken Toyama sensei, who was the leading disciple of Anko Itosu sensei, had been refusing to identify himself with a specific school name, saying "there is no school in karate." In addition, Gichin Funakoshi sensei, who is the founder of shotokan-ryu, also did not identify his class with a specific name of school ("shotokan-ryu" has been given by the disciples of Funakoshi sensei). Thus, goju-ryu and syorin-ryu in Okinawa and shito-ryu and shotokan-ryu in Japan mainland are subtly different from a sect of main school, since that the direct disciples of such masters in the age of no school as Anko Itosu sensei and Kanryo Higaon'na sensei have founded their respective schools. In other word, it is suggested that karate must have been essentially a more vague culture of martial arts without strict boundaries of schools.

Schools (Ryu-ha)

空手には現在，無数の流派が存在する。いわゆる全空連系と極真系（フルコンタクト系）を含めれば，数千はあるのではないだろうか。一空手家一流派と言っても過言ではない。空手は，武芸，すなわち，アートであり，アートの特性上，基本的な技術の枠組みはあるものの，その先は個人次第という面があるため，必然，分派をもたらす。身体操作技法の伝承は，個人から個人へと，身体を通して行われるために，100%の複製は不可能であり，また，「守・破・離」を考えれば，分派の芽を常に内包しているのが，アートであるといえる。弟子は弟子だけれども，師匠とは違う。志のある弟子ほど，アーティストとして独立したい，自身独自の技術を広めたいと思うのは，十二分に理解できる心情である。仮にスポーツ化を推し進めれば，剣道や柔道や弓道のように，流派や技法の統一化がなされるだろうから，アートとしての余白はなく，分派もあまり起きないだろう。また，伝書・奥義書等の文書（文字）による技法の伝承が古来から連綿となされていれば，一個人がその歴史と伝統を越えて独自の流派を立てることもまた難しいだろう。さらに，少林寺拳法や合気道のような新興の武道の場合は，技術体系の構造化がすでに高度になされているために，そこから新たに分派することは多大な困難を伴うだろう。これらの，アートではあるが分派を妨げる要因が，空手には少ない。つまり，空手は，古来より琉球王国で発展してきた歴史ある武芸であるが，その歴史と技術体系を言語的に伝承する伝書・奥義書の類はない。また，技術体系そのものも身体的伝承を繰り返してきたために曖昧模糊としていて，当然，競技スポーツとしての統一化にはほど遠い。したがって，空手修行者各自が「これが空手だ」と思うところは様々，ということになる。このため，沖縄武道としての空手の神髄というのは確かに存在するのだが，そこに至るまでの間に各人各様に空手を定義してしまうために，各々が得た真理を各々の言語と身体で語ろう（伝えよう）とする。結果として，空手は，他の武道よりも分派が起きやすい。無数に流派が存在するのは，このためである。

Nowadays, there are innumerable schools (ryu-ha) in karate. Might the number run up to thousands, if so called both styles of Zenkuren (Japan Karatedo Federation) and Kyokushin (full-contact karate) are included? It is not too much to say that one karateka has one school. Karate is a martial art, that is, just an "art." Based on the characteristics of arts, though it has basic frameworks of techniques, it also has an aspect that the practitioners are allowed to develop it by themselves after mastering the basic techniques. Inevitably, this fact provides a chance to form a sect or branch, or another "school." Considering that copying 100% of the art is impossible because the transmission of physical manipulation techniques is carried out through the bodies of individuals and that the concept "shu-ha-ri" is regarded as important in arts, we can say that it is "arts" that include a possibility to form a sect or branch all the times. A disciple is a disciple, but not a copy of his/her master. We can understand well that a disciple who has his/her own stronger ambitiousness would be eager to stand on his/her own feet as an artist, and familiarize his/her own original techniques to the world. If they urged to get a martial art sportized, their schools and techniques would be integrated like kendo, judo, and kyudo, and then they would have a low possibility to split into branches since that sportized martial arts have no space to be an art. It is also difficult for an individual to form his/her own school beyond the history and tradition of the martial art, if their techniques has been continuously passed down since ancient times by something written like esoteric writings (books of secrets). Additionally, in the case of such young martial arts as shorinji-kenpo or aikido, it is extremely difficult to form a new school by leaving from the head school because they have a highly organized system of techniques. These factors, which may hinder disciples from leaving from their master and mother school and forming their own school though they practice martial "arts", are less or weaker in karate than in other martial arts. That is, though karate is a historic martial art that had been developing in Ryukyu Kingdom since ancient times, it has no esoteric writings or books of secrets that pass down their old history and techniques by means of words. In addition, the systematized techniques themselves are so obscure because karateka had continuously engaged in physical (bodily) transmission of techniques that karate is far from integration or unification for competitive sports. Therefore, there are diverse ideas about "what karate is" between each of karateka. For this reason, though the quintessence of karate as Okinawan martial art surely exists, karate practitioners tend to define the art "karate" in their own way before they arrive at the common quintessence, and to introduce their own truth into the world by their own words and body. As a result, subgrouping easily occurs in karate rather than other martial arts. That is why there are innumerable schools (ryu-ha) in karate.

Shito-ryu and Kata

糸東流には，首里手（糸洲系）の形と那覇手（東恩納系）の形の両方が伝承されている。大半の流派は，首里手の形もしくは那覇手の形だけを伝承していて，糸東流のように両方を同時に伝承している流派は数少ない。糸東流以外には，一心流や心道流などぐらいである。糸東流のオリジナリティと奥深さはここにある。「空手」を稽古するとしたとき，首里手のみあるいは那覇手のみでは，沖縄発祥の伝統武芸である「空手」を学ぶという点で，極めて惜しい。首里手も那覇手もいずれも優劣つけがたい希有な武芸文化である。また，両者には沖縄で熟成された武道として共通する身体操作がある。首里手と那覇手の両方を同時に学ぶことはできないとする言もあるが，糸東流開祖であり沖縄空手の達人の一人として列せられる摩文仁賢和先生にしたがい，この両者を学ぶことこそ，沖縄空手の神髄に触れることができると考えるからである。

In shito-ryu, both katas of shuri-te (Itosu style) and naha-te (Higaon'na style) are being inherited. Most of schools inherit only katas of shuri-te or naha-te, and there are few school that inherit both as shito-ryu does. For example, some schools but shito-ryu, isshin-ryu or shindo-ryu passes down both shuri-te and naha-te. There is originality and profundity of shito-ryu in here. If you practiced "karate", it would be too good to practice shuri-te or naha-te only, in that you learn "karate" that is a classical martial art originating in Okinawa. There is nothing to choose between shuri-te and naha-te, both of which are rare culture of martial arts. Besides, they include common techniques of body manipulation as martial arts matured in Okinawa. Some says that we can not practice both shuri-te and naha-te simultaneously. But, I think practicing both do indeed enable us to touch the quintessence of Okinawan karate, according to Kenwa Mabuni sensei, who is the founder of shito-ryu and one of the great masters of Okinawan karate.

Naha-te and Sanchin

首里手のナイファンチと同じく，那覇手では，「サンチンに始まり，サンチンに終わる」と言われる。サンチンは，那覇手に特徴的な身体操作を凝縮している。ナイファンチほど攻防動作は含まれないが，立ち・移動・受け・突きにおける身体の締め・呼吸・重心という，空手的な身体操作の根幹となるもっとも重要な原理的動作で成り立っている。それらの原理をゆっくりとしたスピードで行い，身体に染み込ませる。糸東流では，サンチンで習得した身体操作の原理を，首里手・那覇手の区別なく，あらゆる形に含まれる動作や技に適用する。

In the same way as shuri-te, there is a saying that naha-te practitioners start and end with sanchin. Body manipulations characteristic of naha-te are compacted in Sanchin. Though sanchin includes less moves of offence and defense than naifanchi, it consists of the most important and fundamental moves that are the essences of karate-specific body manipulation, that is, tensioning, breathing, and balancing (central axis) in standing, foot-moving, blocking, and punching. These ultimate principles soak into our body by doing sanchin at slow speed. In shito-ryu, the principles of body manipulation learnt through sanchin are applied to moves and techniques in any kata, regardless of shuri-te or naha-te.