The Five Benefits of Sanchin

The practice of Sanchin, the foundation kata, develops the student in five ways that reach beyond the basic needs of exercise or self- defense. Properly understood, Sanchin is a philosophical statement. The five benefits of Sanchin are as follows: 

1. Sanchin integrates all parts of the stance 
2. Sanchin corrects the breathing 
3. Sanchin develops penetrating eyes
4. Sanchin cultivates spiritual concentration
5. Sanchin strengthens the body.

The key word understanding San Chin is ‘integration’. Proper stance anchors the student to the floor; while proper concentration and breathing integrates all body movements. Proper eye contact demonstrates uninterrupted awareness, focusing the mind on every area of attack of the opponent. To develop a strong and integrated Sanchin kata is to forge a well honed and ordered self.

--- Takamiyagi Shigeru

Matsuumura’s Makimono

To: My Wise Young Brother Kuwae (Ryosei)

Through resolve and relentless training one will grasp the true essence of the fighting traditions. Hence, please consider my words deeply. No less interesting is the fundamental similarity between the fighting and literary traditions. By examining the literary phenomenon we discover three separate elements: 1. the study of shisho; 2. the study of kunko; 3. the study of jukyo.

The study of shisho refers to commanding words and communicative skills. The study of kunko refers to a comparative study in the philosophy of ancient documents and teaching a sense of duty through example. Yet, in spite of their uniqueness, they are incapable of finding the Way. Capture only a shallow understanding of the literary phenomenon, shisho and kunko cannot, therefore, be considered complete studies.

It is the study of jukyo, or Confucianism, that we can find the Way. In finding the Way we can gain a deeper understanding of things, build strength from weakness and make our feelings more sincere, become virtuous and even administer our own affairs more effectively, and in doing so make our home a more peaceful place - a precept which can also apply to our country or the entire world. This then is a complete study and it is call jukyo.

Scrutinizing the fighting disciplines we also discovered three divisions: 1. gakushi no bugei, a psychological game of strategy practiced by scholars and court officials; 2. meimoku no bugei, nominal styles of purely physical form, which aim only at winning (without virtue, participants are known to be argumentative, often harm others or even themselves, and occasionally bring shame to their parents, brothers, and family members); 3. budo no bugei, the genuine methods which are never practiced without conviction, and through which participants cultivate a serene wisdom which knows not contention or vice. With vertue, participants foster loyalty among family, friends, and country, and a natural decorum encourages a dauntless character.

With the fierceness of a tiger and the swiftness of a bird, an indomitable calmness makes subjugating any adversary effortless. Yet, budo no bugei forbids willful violence, governs the warrior, fortifies people, fosters virtue, appeases the community, and brings about a general sense of harmony and prosperity.

These are called the “Seven Virtues of Bu,” and they have been venerated by the seijin (sagacious person or persons; most probably Chinese Confucianists) in the document titled Godan-sho (an ancient journal describing the ways of China). Hence, the way of bun bu (study of philosophy and the fighting traditions, often described as “the pen and the sword”) have mutual features. A scholar needs not gakushi or meimoku no bugei, only budo no bugei. This is where you will find the Way. This indomitable fortitude will profoundly affect your judgement in recognizing opportunity and reacting accordingly, as the circumstances always dictate the means.

I am appear somewhat unsympathetic, but my conviction lies strongly in the principles of budo no bugei. If you embrace my words as I have divulged to you, leaving no secrets and nothing left hiding in my mind, you will find the Way.

--- Matsumura Bucho, May 13th (c. 1882)

Karate no Kokoro

Karatedo no Kokoro:

• Courtesy
• Through physical training one can cultivate the mind
• Maximum effort
• Avoid unnecessary fights; martial arts are to defend against unexpected calamities
• Chivalry

--- Chosin Chibana

On Goju Ryu Karatedo

It should be known that the secret principles of Goju Ryu karatedo exist in the kata.

Goju Ryu karatedo is a manifestation within one's own self of the harmonious accord of the universe.

The way of Goju Ryu karatedo is to seek the way of virtue.

--- Chojun Miyagi

The Good Points of Karate

Some good points of karate are as follows.

1. Not limited by space - a large place or a spacious area is not required for practicing karate.
2. Not limited by number of people - you can practice karate by yourself. You can also practice it as a group.
3. Not limited by time - you don't have to spend hours in practicing karate.
4. Not limited by age - you can choose kata suitable for your physique and condition and practice it, regardless of age and gender.
5. Not limited by cost - without spending much money, you can practice karate with simple equipment (such as makiwara) or without it.
6. Improve health - karate effectively promotes health; many karateka live healthy and long.
7. Cultivate spirit and character - mind and body training cultivates your spirit and character.

--- Chojun Miyagi

Kata and Application

If one has to alter a waza or movement in the kata to match the meaning (application), the meaning is incorrect.

--- Chosin Chibana

Knowing and Understanding

Karate wa karada de narau koto" (one learns karate with one's body). Knowledge (shirimasu [I know]) can come from intellectualising, but understanding (wakarimasu [I understand]) comes from experiencing/training. True karate knowledge and understanding is empirical.

--- Chosin Chibana

Karate Changes

Karate, as it is transmitted, changes every few years. This is a common phenomenon. It happens because a teacher must continue to learn and adds his personality to the teachings. There is an old Okinawan martial arts saying that states that karate is much like a pond. In order for the pond to live, it must have infusions. It must have streams that feed the pond and replenish it. If this is not done then the pond becomes stagnant and dies. If the martial arts teacher does not receive infusion of new ideas and/or methods, then he, too, dies. He stagnates and, through boredom, dies of unnatural causes.

--- Chosin Chibana

A Cook Initiates a Prince on the Way of Life

Prince Hui's cook was cutting up an oxen. Every blow of his hand, every heave of his shoulders, every step of his foot, every thrust of his knee, every whshh of the oxen's torn flesh, every chhk of the chopper, was in perfect harmony— in rhythm like the dance of the Mulberry Grove, simultaneous like the chords of the Ching Shou.

“Well done!” cried the Prince. “How did you ever achieve such skill?”

“Sire,” replied the cook, “I have always devoted myself to the Tao. It is better than skill. When I first began cutting up oxen, I saw before me simply whole oxen. After three years of practice, I saw no more whole animals. And now I work with my mind and not with my eye. When my senses bid me stop, but my mind urges me on, I fall back upon eternal principles. I follow such openings or cavities as there may be, according to the animal's natural physique. I do not attempt to cut through the veins, arteries, and tendons, still less through large bones.”

“A good cook changes his chopper once a year— because he cuts. An ordinary cook, once a month— because he hacks. But I have had this chopper nineteen years, and although I have cut up many thousands oxen, its edge is as if fresh from the grindstone. For at the joints there are always crevices, and the edge of a chopper being without thickness, it remains only to insert that which is without thickness into such a crevice. By these means the crevice will be enlarged, and the blade will find plenty of room. It is thus that I have kept my chopper for nineteen years as though fresh from the grindstone.”

“Nevertheless, when I come upon a hard part where the blade meets with a difficult section, I proceed with caution. I fix my gaze and go slowly, gently applying my blade, until with a Hwah! the part yields like earth crumbling to the ground. Then I take out my chopper, and stand up, and look around, and pause, until with an air of triumph I wipe my chopper and put it carefully away.”

“Bravo!” cried the Prince.

“From the words of this cook I have learnt how to take care of my life.”

--- Chuang Tzu (369-286 BC)

Not for Competition

While karate is not something that can be easily conveyed and is difficult to explain without presenting an actual demonstration, a characteristic that distinguishes it as karate is that it cannot be commercialized or adapted for competition. Herein lies the essence of karate-do, as it cannot be realized with protective equipment or through completive matches.

--- Gichin Funakoshi

Entering the Way

There is no gate on the way of life that refuses entrance to those who want to pass through. 
If you want to go somewhere, take any way, there are thousands and all are equal. 
If, luckily, you succeed in your goal, the way will disappear and you will become the way.

There is no way for your life. 
You yourself are the way.

The Great Way is gate-less, 
Approached in a thousand ways. 
Once past this checkpoint, 
You stride through the universe.

--- Zen Saying

Move Slow and Relaxed

When thinking of kaisai, it is vital to realize how important it is to do kata while in a relaxed state.

Master Toguchi taught us to do kata slowly and with ease. When you move slowly, you feel the weight of your arms and body. It is important for senior students to combine both arm and body movements.

--- Toshio Ijima

Fundamental Kata

Sanchin, Tensho and Naifanchi are the fundamental Kata. Through practicing them, we can take a correct posture. We can inhale and exhale correctly. We can adjust increasing or decreasing our power harmoniously. We can develop a powerful physique and a strong will of warrior.

--- Chojun Miyagi

Instruction on Sanchin

Now I would like to tell you about "heishu" or "heishu kata" and "kaishu" or "kaishu kata" to give some information to those who study karate.

"Heishu" means fundamental kata. Before entering the way of karate, you have to develop your body and mind by doing Sanchin exercise of Goju-ryu.

I will explain in detail. You stand straight firmly with stable stance of feet, and hands positioned properly, breathing harmoniously. Through Sanchin practice, you can feel you transcend life and death, and your mind and body become strong enough like "kongo". This is a still version of Sanchin.

We also have active version of Sanchin which has another name "Peppuren". Usually we call Sanchin for both versions.

Tanden, the back of the head and the buttocks are three focus points on which you have to concentrate your attention during Sanchin exercise.

Brief instructions are the following. Tuck your chin in. Lift the back of your head high. Focus on Tanden to charge with the energy. Your buttocks should be tucked in. These three focus points are not originally separated from each other, but have inseparable relationship. In addition to them, there is another focus point: the middle point between the eyebrows.

I have heard that principles of Zen and other sitting meditations are the same as Sanchin.

--- Chojun Miyagi

Sanchin & Zen

The Japanese martial arts have always been deeply related to Buddhism and, in particular, Zen Buddhism. In essence, the ultimate goal of the serious martial artist, “reaching a stage of enlightenment,” is rooted in Buddhism. Although others exist, two of the roads to this Buddhist “enlightenment” are the practice of “sitting zen” and “standing zen.” While “sitting zen” is based on stillness, “standing zen” is based on action. Both, however, are one internal reality viewed and practiced from different perspectives.

In this discussion, the primary concern is the use of “standing zen” in training. Both zen monks in China’s Shorin Temple and swordsmen in early Japan use “standing zen” to help discipline, control and strengthen their physical and mental energies. Eventually, this “standing zen” system of focusing energy on attaining a “stage of enlightenment” (and physical superiority) was developed into a method of martial arts training known as Sanchin.

--- Seikichi Toguchi

The Essence of Zen

Transmit outside of the orthodoxy.
Not fixed on words.
Point directly to one’s heart/mind.
See into nature and become enlightened.

--- Zen Saying

Technique Without Theory

Had I mastered mere technique without theory, I would have ended up merely a simple recorder, mechanically teaching what I had learned without the creative development of ideas.

--- Seikichi Toguchi