武術・武道は形で稽古する。形を練るとき，身体は全体として一つの存在に統合される。手足がバラバラに動くのではない。指先から足先までつながった一つの統一体となる。例えば，手で払う動作，拳で突く動作があるとする。我々はついその，払っている手や突いている拳に意識が向いてしまう。手あるいは拳を用いる動作なのだから，それは当然だと考える人がいるかもしれない。しかしそうではない。手や拳は身体の一部であり，そこのみに意識を集めてはいけない。技として，手で払ったり拳で突いたりする動作には，腰の動きや足の動きなど，全身が協働している。この全身の協働（シナジー）を感じながら，形を練る。そうすることで，身体が全体として一つの存在であることを感じることができる。指先と足先が，腰腹という身体と精神の中心を介して一つにつながる。そうして，「一」を感じる。それこそが武道の稽古である。
Martial arts and Budo are practiced by kata. When we cultivate kata, our body is integrated as a whole one. That means our hands and feet do not move asunder. During practicing kata, we become an integrated existence connecting the fingertips and the toes. For example, there are chances that we do such actions as brushing an opponent's attack or punching by the fist. We unintentionally tend to give an attention to the brushing hand or the punching fist. There may be those who think that it is natural to focus on the hand and fist since these acts are conducted by using the hand and fist. But, that is not true. Hands and fists are parts of our whole body, so we must not direct attention to them only. Such motions as brushing by the hand or punching by the fist, which are martial techniques, are cooperated with the whole body including the movements of the lower buck, the feet, and so on. We practice kata with feeling this synergy of the whole body. In doing so, we can feel that we are an existence consisting of the whole body. The fingertips and toes connect at the lower back and abdomen as the center of body and mind. Then, we feel "oneness". That is just the practice of Budo.
September 16, 2014
August 22, 2014
Commenting and the depth of arts or way 指摘する行為と術・道の深み
ときに，稽古をしていて，形通りの決まった動きをしていないと，即座に指摘や注意をする人がいる。
もちろん，形を
ただ高段者の場合，そうやって決まった通りの動きをしていないのは，
師以外の，注意をしても咎められない立場にあるような，例えば，当人よりも段位が上の人であるとか，稽古歴の長い「先輩」や「師範代」や「先生」筋であれば，その辺りは当然見極められるはずである。しかし，残念ながら，
稽古をすればするほど，他者に何かを物申す気が失せていく。つまり，おそらく術を深めて道を極めた達人に近づけば近づくほど，人にあれこれ言う気が無くなっていくのではないだろうか。そういう達人からすれば，他者などどうでも良いのだ。
もちろん，教えるか教えないかは，その人のパーソナリティによるところは大きい。また，術を広めたい残したいという思いから教えることもあるし，人に請われて教えることもあるだろう。ただ，いずれの場合であっても，術に深みがあり道を知る人ほど，
During the practice, we sometimes meet a person who gives a comment or warning to us, immediately when we do not move according to the formulated sequences of kata. He/she often seems to be an individual who loves teaching, that is, telling others what he/she acquired and learned, or showing what he/she thought and found. When such an individual makes such a comment to us, there are two types of comments; exact one inspiring us with awareness and inexact one perplexing us with surprise.
Of course, these detailed comments and warnings are helpful for beginners who are possible to learn the movements of kata in a wrong way, or even the first and second dan black-belt practitioners who move oddly because they do not realize the meanings of kata in a correct way. Also, these ones are valuable even for high-dan holders when they are about profound body manipulations or movements.
But, as for high-dan holders, there is a possibility that they have some specific intention when they do not move according to the formulated sequences or movements. Therefore, persons who is in a position of teaching them must identify whether they are mistaking the sequences or movements though they want to move in a formulated way (they remember the sequences or movements falsely, or they are not aware of their habitual movements in an unnatural irrational manner), or they are examining the body movements by intentionally moving in a way rather than the formulated one.
Persons but our own master, who is not blamed for giving a comment or warning to us, such as higher-dan holders than us, "senior practitioners" that have a longer history of practice than us, "assistant instructors," and "sensei" the fellow disciples of our master, as a matter of course, ought to identify how and what we practice at that time. But, unfortunately, it is not actually all of them that have such an ability to observe others during practice. Sometimes, there are individuals that give an completely unexpected comment or warning to us. This extremely bothers us at heart.
The more we practice, the less motivation to say anything to others we have. In other words, there may be a possibility that the more people is becoming a master who has deepened the techniques of the art and gone to the heart of the art, the less they are decreasing their intention to say something to others. It doesn't matter to such a master how others behave.
Of course, whether a person teach others or not largely depends on his/her personality. There may be some teachers who want to spread and hand down their art, and other ones who are requested to teach their art. But, in any case, a person whose art is deep and who know the way of the art would not give a sudden comment and warning to others with no consideration about how and what they practice. A person that we feel gives a precise and deep comment or warning is a genuine martial artists or budo-ka. Therefore, it is this judgment or identification of others' state or situation that is said to be one of expressions of how the person practice the art or way.
もちろん，形を
ただ高段者の場合，そうやって決まった通りの動きをしていないのは，
師以外の，注意をしても咎められない立場にあるような，例えば，当人よりも段位が上の人であるとか，稽古歴の長い「先輩」や「師範代」や「先生」筋であれば，その辺りは当然見極められるはずである。しかし，残念ながら，
稽古をすればするほど，他者に何かを物申す気が失せていく。つまり，おそらく術を深めて道を極めた達人に近づけば近づくほど，人にあれこれ言う気が無くなっていくのではないだろうか。そういう達人からすれば，他者などどうでも良いのだ。
もちろん，教えるか教えないかは，その人のパーソナリティによるところは大きい。また，術を広めたい残したいという思いから教えることもあるし，人に請われて教えることもあるだろう。ただ，いずれの場合であっても，術に深みがあり道を知る人ほど，
During the practice, we sometimes meet a person who gives a comment or warning to us, immediately when we do not move according to the formulated sequences of kata. He/she often seems to be an individual who loves teaching, that is, telling others what he/she acquired and learned, or showing what he/she thought and found. When such an individual makes such a comment to us, there are two types of comments; exact one inspiring us with awareness and inexact one perplexing us with surprise.
Of course, these detailed comments and warnings are helpful for beginners who are possible to learn the movements of kata in a wrong way, or even the first and second dan black-belt practitioners who move oddly because they do not realize the meanings of kata in a correct way. Also, these ones are valuable even for high-dan holders when they are about profound body manipulations or movements.
But, as for high-dan holders, there is a possibility that they have some specific intention when they do not move according to the formulated sequences or movements. Therefore, persons who is in a position of teaching them must identify whether they are mistaking the sequences or movements though they want to move in a formulated way (they remember the sequences or movements falsely, or they are not aware of their habitual movements in an unnatural irrational manner), or they are examining the body movements by intentionally moving in a way rather than the formulated one.
Persons but our own master, who is not blamed for giving a comment or warning to us, such as higher-dan holders than us, "senior practitioners" that have a longer history of practice than us, "assistant instructors," and "sensei" the fellow disciples of our master, as a matter of course, ought to identify how and what we practice at that time. But, unfortunately, it is not actually all of them that have such an ability to observe others during practice. Sometimes, there are individuals that give an completely unexpected comment or warning to us. This extremely bothers us at heart.
The more we practice, the less motivation to say anything to others we have. In other words, there may be a possibility that the more people is becoming a master who has deepened the techniques of the art and gone to the heart of the art, the less they are decreasing their intention to say something to others. It doesn't matter to such a master how others behave.
Of course, whether a person teach others or not largely depends on his/her personality. There may be some teachers who want to spread and hand down their art, and other ones who are requested to teach their art. But, in any case, a person whose art is deep and who know the way of the art would not give a sudden comment and warning to others with no consideration about how and what they practice. A person that we feel gives a precise and deep comment or warning is a genuine martial artists or budo-ka. Therefore, it is this judgment or identification of others' state or situation that is said to be one of expressions of how the person practice the art or way.
July 20, 2014
Angry Partners during Practice 稽古中に怒る人
不思議なことがある。道場の七不思議の一つと言ってもよいかもしれない。それは，どんな武道にもおそらく共通するであろうが，二人稽古などをしていると，ときに，怒りにまかせてムキになって技を仕掛けてくる人がいる。不思議である。
武道は，人と争わないための術であり修行である。だから普通は，修行すれば修行するほど人柄は柔らかくなっていく。武道は，怒りを制御するための術であり修行である。だから普通は，修行すれば修行するほど，腹が立たなっていく。正確に言えば，人間なので腹が立つことはあるけれども，それに囚われなくなる。それがマインドフルである。怒りに囚われて引っ張られるようであれば，まだ修行が足りないと思えば良い。そしてただひたすらに修行する。
武道とはそういう修行のはずだが，なぜか，いつまでも攻撃的で争いを好む人がいる。そういう人は一体，稽古を通して，何を学んでいるのだろうか。つまり，「武道」という修行体系に身を置いても，その本質が伝わる人と伝わらない人がいる，ということである。「武道」を稽古する人間が全員，「武道」の教えを理解しているわけではない，ということである。それには，たしかに伝える側の問題もあるかもしれない。しかし，その道場の大半に伝わっているのにもかかわらず，その人だけが攻撃的であれば，それはその人，つまり，学ぶ側の問題である。したがって，「武道」の教えは，残念ながら，学べる人と学べない人がいる，ということである。
「武道」をしている人が，全員，その本質を理解しているというわけではない。そういう人は結局，「武道」を稽古していない。すると，最初に示した不思議な現象が起こる。稽古の場で，なぜか怒ってムキになる人が現れる。明らかに冷静さを欠いた攻撃的な振る舞いをする人が出てくる。ただ，武道を武道としてその本質を理解して稽古している人にとっては，そういう相手に遭遇した場合，それをどう巧みに扱うかということを稽古する，絶好の機会と言える。
武道とは，攻撃してくる相手をどうかわしてどう制するか，そしてどう危険を遠ざけて命をつなぐか，という修行である。本来，道場には，その場にいる全員が「武道」修行者なのだから，怒りでムキになって攻撃的に振る舞う他者というのは，理屈上存在しない。だから二人稽古などでは，そういう他者を演じて，技を仕掛ける。そこではあくまで攻撃する人を「演じている」のである。だから，道場において，本当に怒りでムキになっている相手の存在は，現実場面への応用を踏まえた予行演習のためのリアルな教材だと思えば，実はこれほどありがたい存在はない。
There is a wonder. We might say that it is one of the Seven Wonders of dojo. It might be shared in any Budo. When we do a practice with a partner in dojo, once in a while, we find out some partners who make a technique furiously. This is a mystery.
Budo is an art or practice for the sake of not being in conflict with others. Because of this, usually, the more people practice Budo, the more gentle their personality become. Budo is an art or practice for the sake of regulating anger. Because of this, usually, the more people practice Budo, the less short-tempered they become. To be accurate, though we sometimes get angry since we are human beings, Budo makes us less stuck to the anger feeling. That is "mindful." When we get stuck to and entangled with the anger feeling, we should think that we have not had enough practice of Budo yet. If so, we should devote ourselves wholeheartedly to the practice.
Though Budo must be such practice, somehow there are some people who are still aggressive and militant in dojo. What really do such people learn through Budo practice? In other words, there are some people who can learn the essences of Budo, and others who can not learn them, though they are in the same practicing system of "Budo," This means that it is not everyone, who practice "Budo," that understand the lessons of "Budo." One of the reasons for that might be a problem of teachers' skill of teaching. However, even though most of students in the dojo understand the lessons, if the only person is hostile, there is a problem in him/her as a learner. Thus, unfortunately, there are both some people who can learn and others who can not learn the lessons of "Budo."
It is not that all of those who practice "Budo" realize the essence of "Budo." Those people have not been practicing "Budo" after all. If so, there happens to be such a wonder as stated first. There emerge those who somehow get angry and hostile during practice. There appear those who obviously lose their temper and act in an aggressive way. However, for people who understand and practice the essence of Budo as it is, the case in which they encounter those partners can be said to be a golden opportunity that they can practice how to handle them.
Budo is a practice of how we dodge and control enemies that attack us, and how we keep away from dangers in order to survive. There theoretically exists no person who lose his/her control and behave aggressively in dojo, where all of the members are essentially practitioners of "Budo." Thus, usually, when we together practice a technique with a partner, we attack each other in turns by playing such an aggressive person. At that time, we are completely "playing" an aggressive attacker. Therefore, actually, there is no more helpful existence but those who get angry and hostile in dojo, if we think of them as living materials for learning in order to rehearse and apply the lessons to real world.
武道は，人と争わないための術であり修行である。だから普通は，修行すれば修行するほど人柄は柔らかくなっていく。武道は，怒りを制御するための術であり修行である。だから普通は，修行すれば修行するほど，腹が立たなっていく。正確に言えば，人間なので腹が立つことはあるけれども，それに囚われなくなる。それがマインドフルである。怒りに囚われて引っ張られるようであれば，まだ修行が足りないと思えば良い。そしてただひたすらに修行する。
武道とはそういう修行のはずだが，なぜか，いつまでも攻撃的で争いを好む人がいる。そういう人は一体，稽古を通して，何を学んでいるのだろうか。つまり，「武道」という修行体系に身を置いても，その本質が伝わる人と伝わらない人がいる，ということである。「武道」を稽古する人間が全員，「武道」の教えを理解しているわけではない，ということである。それには，たしかに伝える側の問題もあるかもしれない。しかし，その道場の大半に伝わっているのにもかかわらず，その人だけが攻撃的であれば，それはその人，つまり，学ぶ側の問題である。したがって，「武道」の教えは，残念ながら，学べる人と学べない人がいる，ということである。
「武道」をしている人が，全員，その本質を理解しているというわけではない。そういう人は結局，「武道」を稽古していない。すると，最初に示した不思議な現象が起こる。稽古の場で，なぜか怒ってムキになる人が現れる。明らかに冷静さを欠いた攻撃的な振る舞いをする人が出てくる。ただ，武道を武道としてその本質を理解して稽古している人にとっては，そういう相手に遭遇した場合，それをどう巧みに扱うかということを稽古する，絶好の機会と言える。
武道とは，攻撃してくる相手をどうかわしてどう制するか，そしてどう危険を遠ざけて命をつなぐか，という修行である。本来，道場には，その場にいる全員が「武道」修行者なのだから，怒りでムキになって攻撃的に振る舞う他者というのは，理屈上存在しない。だから二人稽古などでは，そういう他者を演じて，技を仕掛ける。そこではあくまで攻撃する人を「演じている」のである。だから，道場において，本当に怒りでムキになっている相手の存在は，現実場面への応用を踏まえた予行演習のためのリアルな教材だと思えば，実はこれほどありがたい存在はない。
There is a wonder. We might say that it is one of the Seven Wonders of dojo. It might be shared in any Budo. When we do a practice with a partner in dojo, once in a while, we find out some partners who make a technique furiously. This is a mystery.
Budo is an art or practice for the sake of not being in conflict with others. Because of this, usually, the more people practice Budo, the more gentle their personality become. Budo is an art or practice for the sake of regulating anger. Because of this, usually, the more people practice Budo, the less short-tempered they become. To be accurate, though we sometimes get angry since we are human beings, Budo makes us less stuck to the anger feeling. That is "mindful." When we get stuck to and entangled with the anger feeling, we should think that we have not had enough practice of Budo yet. If so, we should devote ourselves wholeheartedly to the practice.
Though Budo must be such practice, somehow there are some people who are still aggressive and militant in dojo. What really do such people learn through Budo practice? In other words, there are some people who can learn the essences of Budo, and others who can not learn them, though they are in the same practicing system of "Budo," This means that it is not everyone, who practice "Budo," that understand the lessons of "Budo." One of the reasons for that might be a problem of teachers' skill of teaching. However, even though most of students in the dojo understand the lessons, if the only person is hostile, there is a problem in him/her as a learner. Thus, unfortunately, there are both some people who can learn and others who can not learn the lessons of "Budo."
It is not that all of those who practice "Budo" realize the essence of "Budo." Those people have not been practicing "Budo" after all. If so, there happens to be such a wonder as stated first. There emerge those who somehow get angry and hostile during practice. There appear those who obviously lose their temper and act in an aggressive way. However, for people who understand and practice the essence of Budo as it is, the case in which they encounter those partners can be said to be a golden opportunity that they can practice how to handle them.
Budo is a practice of how we dodge and control enemies that attack us, and how we keep away from dangers in order to survive. There theoretically exists no person who lose his/her control and behave aggressively in dojo, where all of the members are essentially practitioners of "Budo." Thus, usually, when we together practice a technique with a partner, we attack each other in turns by playing such an aggressive person. At that time, we are completely "playing" an aggressive attacker. Therefore, actually, there is no more helpful existence but those who get angry and hostile in dojo, if we think of them as living materials for learning in order to rehearse and apply the lessons to real world.
June 26, 2014
Root or Center 根あるいは芯
武術では，身体に根あるいは芯を持つことが必要である。そして，武術を通した道である武道では，この身体の根あるいは芯をありありと感じることが，今ここにマインドフルにあることそのものとなる。ここに，術が道となりうる原点がある。武術としては，下丹田のある腰腹を中心に，下半身である二本の足で地に安定して立ち，柔らかく上半身を載せる。それは例えれば，大地に根を張りつつ，空に向かって伸びていく，木や草花といった植物のようである。幹あるいは茎という中心軸が一本の芯となり，下へ向かってしっかり根を張り，上へ向かって自由に伸びていく。もちろん，根を張ると言っても，武術的には，居付いて動かなくなるということではなく，あくまで技を掛ける際に崩れない安定性を持つということである。武術はこうして，身体の根や芯を練っていく。練るということは，感じるということである。逆の言い方をすれば，ありありと感じながら練る方が，武術の稽古としてより効果的であることは間違いない。身体の内側へ一切眼差しを向けず，ただ外面の動作だけを練習していても，術としては浅い。自身の根や芯を作り，感じ，鍛え，育て，養い，磨き，練ることが，武術の稽古という実践の，本質的な中身と言える。そしてこの，自身の根や芯をありありと感じるという状態こそ，今ここにマインドフルにある状態である。身体の現在性を追求することが武道である。身体の現在性とは，自身（の身体）が今現在ここにある，つまり，今ここに自身の根や芯があると感じることである。腰腹を中心に，今ここにある。武術の実践は，このように，本質的に在り方そのままがマインドフルであり，いつでも禅としての道となりうる。術そのものの追求にウェイトがあればその人は武術家であり，身体の現在性の追求にウェイトがあればその人は武道家であり，禅者である。
In martial arts, it is necessary to have the root or center of the body. Then, in Budo as the way through martial arts, vividly feeling this root or center of the body is just being mindful here and now. In here, there is an origin in that an art can become a way. In martial arts, we set koshi-hara the lower abdomen and back, at which shimo tanden is, as the center of the body, stand steadily on the ground by the lower half of the body or the two legs, and put the upper half of the body gently on the lower half. It is just like plants such as trees or flowers, which become rooted in the ground and grow straight towards the sky. The central axis of the body, which seems like the trunk or stem, is regarded as a core, on which we firmly spread our roots downward and freely spread our branches upward. Of course, being rooted in the ground means in martial arts not being stuck on the ground but having stability, with which our posture does not lose balance when we perform any technique against the opponent. In this way, we martial artists cultivate our root and center. To cultivate our root and center is to feel them. Conversely, as for the practice of martial arts, it must be more effective to cultivate ourselves with vividly feeling our own body rather than without feeling. It is a superficial art that we exercise ourselves in external movements only, with no attention paid to the internal sensations of our own body. It can be said that making, feeling, developing, raising, cultivating, polishing, and elaborating our own root or center is the essential nature of martial arts practice. Then, this very state of vividly feeling our own root and center is a state of being mindful here now. Seeking for nowness of the body is Budo. Nowness of the body means that we feel our own body is here now, or our own root and center is here now. We are here now with the abdomen and lower back as our own center. In this way, the practice of Budo is essentially mindful as it is, so its nature of arts can be ready to become the "way" as Zen. If a person gives weight on the pursuit of arts themselves, he/she is considered as a martial artist, while if he/she gives weight on the pursuit of nowness of the body, he/she is considered as a Budo-ka, or a Zen practitioner.
In martial arts, it is necessary to have the root or center of the body. Then, in Budo as the way through martial arts, vividly feeling this root or center of the body is just being mindful here and now. In here, there is an origin in that an art can become a way. In martial arts, we set koshi-hara the lower abdomen and back, at which shimo tanden is, as the center of the body, stand steadily on the ground by the lower half of the body or the two legs, and put the upper half of the body gently on the lower half. It is just like plants such as trees or flowers, which become rooted in the ground and grow straight towards the sky. The central axis of the body, which seems like the trunk or stem, is regarded as a core, on which we firmly spread our roots downward and freely spread our branches upward. Of course, being rooted in the ground means in martial arts not being stuck on the ground but having stability, with which our posture does not lose balance when we perform any technique against the opponent. In this way, we martial artists cultivate our root and center. To cultivate our root and center is to feel them. Conversely, as for the practice of martial arts, it must be more effective to cultivate ourselves with vividly feeling our own body rather than without feeling. It is a superficial art that we exercise ourselves in external movements only, with no attention paid to the internal sensations of our own body. It can be said that making, feeling, developing, raising, cultivating, polishing, and elaborating our own root or center is the essential nature of martial arts practice. Then, this very state of vividly feeling our own root and center is a state of being mindful here now. Seeking for nowness of the body is Budo. Nowness of the body means that we feel our own body is here now, or our own root and center is here now. We are here now with the abdomen and lower back as our own center. In this way, the practice of Budo is essentially mindful as it is, so its nature of arts can be ready to become the "way" as Zen. If a person gives weight on the pursuit of arts themselves, he/she is considered as a martial artist, while if he/she gives weight on the pursuit of nowness of the body, he/she is considered as a Budo-ka, or a Zen practitioner.
June 09, 2014
Routine ルーティン
武道家の内田樹氏が，著書の中で以前，武士はルーティンを生き，ルーティンを維持することで，ルーティン以外の危険を察知する，と言うようなことを述べていた。普段通りでないこと，普段とは異なることはまさに何らかの異常事態であり，ストレスである。それが身に危険をもたらすものであれば，回避か排除しなければならない。その異常に適切かつ素早く気づくためには，普段通りを日々トレースする。そうすることで，異常が際立ち，意識に止まる。敷衍すれば，この考え方は，生活をいかにシンプルにするか，という道教の思想と通じる。生活が複雑になればなるほど，アクシデントやストレスも増える。道家は，生活をシンプルにすること，つまり，自分や他者に干渉しないこと（無為），世の中の出来事に巻き込まれないこと（無事）を実践する。必要以上のことをしない。過剰な欲を捨てる。これはまた，仏教的な無私無欲にも通じる。私という欲が，ストレス（苦）を生む。だから私（＝欲）を捨てれば，ストレス（苦）は生まれない。シンプルな生活をめざし，今ここのルーティンを一つ一つ味わう。それが武道家の理想的な姿である。
Tatsuru Uchida, who is a Japanese Budo-ka, stated in his book such fact that bushi (samurai) lived and maintained his daily routine, and then they noticed some dangers that are different from the routines. Something unusual, something different from the routines is just some kind of abnormal situation, or stress. If it is harmful for us, we must escape from or remove it. In order to be aware of the abnormal situation appropriately and quickly, we trace the usual things in daily life. If so, then something abnormal will stand out and be noticed. Extensively, this way of thinking is consistent with a Taoist thought of simplifying our life. The more complicated our life is, the more accidents and stress we face. Taoists practice simplifying their life; not interfering themselves or others (mui in Japanese, wuwei in Chinese), and not getting entangled with the activities of the world (buji in Japanese, wushi in Chinese). They do no more than they need to. They do not have excessive desires. Such Taoist thought has much in common with "no self and no desire" in Buddhism. The desire of "self" creates stress or "ku"(distress). So, if we eliminate "self" (desire), stress (distress) will not arise. We should seek for simple life, and taste each of the here-and-now routines. That is an ideal attitude of Budo-ka.
Tatsuru Uchida, who is a Japanese Budo-ka, stated in his book such fact that bushi (samurai) lived and maintained his daily routine, and then they noticed some dangers that are different from the routines. Something unusual, something different from the routines is just some kind of abnormal situation, or stress. If it is harmful for us, we must escape from or remove it. In order to be aware of the abnormal situation appropriately and quickly, we trace the usual things in daily life. If so, then something abnormal will stand out and be noticed. Extensively, this way of thinking is consistent with a Taoist thought of simplifying our life. The more complicated our life is, the more accidents and stress we face. Taoists practice simplifying their life; not interfering themselves or others (mui in Japanese, wuwei in Chinese), and not getting entangled with the activities of the world (buji in Japanese, wushi in Chinese). They do no more than they need to. They do not have excessive desires. Such Taoist thought has much in common with "no self and no desire" in Buddhism. The desire of "self" creates stress or "ku"(distress). So, if we eliminate "self" (desire), stress (distress) will not arise. We should seek for simple life, and taste each of the here-and-now routines. That is an ideal attitude of Budo-ka.
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