The samurai of Afghanistan said,
Can you pass in the bullets raining down?
Can you step under the sword swinging down?
Can you die when you have to die?
As the place to die, he decided actual fighting field, the battlefield in Afghanistan.
Every morning, he prayed to rising sun and prepared for death.
The very moment for decision is right now.
Right now is the very moment for decision.
Stab me to the flesh, but not to the spirit, think nothing but you must win.
For the mind belongs to nature

いざ 死ぬる時に死ねるか
毎朝 昇りくる太陽に手を合わせ、その覚悟を確かめたという
その時が只今 只今がその時
心はしらず 切られてとるべし
心即理   武魂伝承

日子流体術 宗師  田中光四郎

The Way of the Samurai is found in death. When it comes to either/or, ther is only the quick choice of death. It is not particularly difficult. Be determined and advance. To say that dying without reaching one's aim is to die a dog's death is the frivolous way of sophisticates. When pressed with the choice of life or death, it is not neccessary to gain one's aim.

We all want to live. And in large part we make our logic according to what we like. But not having attained our aim and continuing to live is cowardice. This is a thin dangerous line. To die wighout gaining one's aim is a dog's death and fanaticism. But there is no shame in this. This is the substance of the Way of the Samurai. If by setting one's heart right every morning and evening, one is able to live as though his body were already dead, he gains freedom in the Way. His whole life will be wighout blame, and he will succeed in his calling.



To hate injustice and stand on righteousness is a difficult thing. Furthermore, to think that being righteous is the best one can do and to do one's utmost to be righteous will, on the contrary, bring many mistakes, The Way is in a higher place then righteousness. This is very difficult to discover, but it is the highest wisdom. When seen from this standpoint, things like righteousness are rather shallow. If one does not understand this on his own, it cannot be known. There is a method ofgetting to this Way, however, even if one cannotdiscover it by himself. This is found in consultation with others. Even a person who has not attained this Way sees others from the side. It is like the saying from the game of go;"He who sees from the side has eight eyes." the saying, "Thought by thought we see our own mistakes." also means that the highest Way is in discussion wigh others. Listening to the old stories and readig books are for the purpose of sloughing off one's own discrimination and attaching oneself to that of the ancients.


A certain swordsman in his declining years said the following:

In one's life, there are levels in the pursuit of study. In the lowest level, a person studies but nothing comes of it, and he feels that both he and others are unskillful. At this point he is worthless. In the middle level he is still useless but is aware of his own insufficiencies and can also see the insufficiencies of others. In a higher level he has pride concerning his own ability, rejoices in praise from others, and laments the lack of ability in his fellows This man has worth. In the highest level a man has the look of knowing nothing.

These are the levels in general. But here is one transcending level, and this is the most excellent of all. This person is aware of the endlessness of entering deeply into a certain Way and never thinks of himself as having finished. He truly knows his own insufficiencies and never in his whole life thinks that he has suceeded. He has no thoughts of pride but with self-abasement knows the Way to the end. It is said that Master Yanyu once remarked, "I do not know the way to fefeet others, but the way to defeat myself."

Throughout your life advance daily, becoming more skillful than yesterday, more skillful than today. This is never-ending.





A certain person was brought to shame because he did not take revenge. The way of revenge lies in simply forcing one's way into a place and being cut down. There is no shame in this. By thinking that you mustcomplete the job you will run out of tume. By considering things like how many men the enemy has, ime piles up; in the end you will give up.

No matter if the enemy has thousands of men, there is fulfillment in simply standing them off and being determined to cut them all down, starting from one end. You will finish the greater part of it.

Concerning the night assault of Lord Asano's "ronin, " the fact that they didi not commit seppuku at the Sengakuji was an error, for there was a long delay between the time their lord was struck downand the time when they struck down the enemy. If Lord Kira had died of illness within that period, it would have been extremely regrettable. Because the men of the Kamigata area have a very clever sort of wisdom, they do well at praise worthy acts but cannot do things indiscriminately, as was done in the Nagasaki fight.

Although all things are not to be judged in this manner, Imention it in the invenstigation of the Way of the Samurai. When the time comes, thereis no moment for reasoning. And if you have not done your inquiring beforehand, there is most often shame. Reading books and listening to people's talk are for the purpose of prior resolution.

Above all, the Way of the Samurai should be in being aware that you do not know what is going to happen next, and in querying every item day and night, Victory and defeat are matters of the temporary force of circumstances, The way of avoidaing shame is different. It is simply in death.

Even if it seems certain that you will lose, retaliate.. Neither wisdom nor technique has a place in this. A real man does not think of victory or defeat. He plunges recklessly towards an irrational death. By doing this, you will awaken from your dreams.





特 に武士道においては、いつどのようなことが起こるかわからないと思って、朝に晩に、箇条を立てて考えておかなければならない。勝負は時の運である。恥をかかないやりかたはまた別である。死ぬ決心があればよいのである。


It is not good to settle into a set of opinions. It is a mistake to put forth effort and obtain some understanding and then stop at that. At first putting forth great effort to be sure that you have grasped the basics, then practicing so that they may come to fruition is something that will never stop for your whole lifetime. Do not rely on following the degree of understanding that you have discovered, but simply think, "This is not enough." One should search throughout his whole life how best to follow the Way. And he should study, settting his mind to work without putting things off. Wighin this is the Way.


When meeting calamities or difficult situations, it is not enough to simplysay that one is not at all flustered. When meeting difficult situations, one should dash forward bravely and with joy. It is the crossing of a single barrier and is like the saying, "The more water, the higher the boat."


Lord Naoshige said, "The Way of the Samurai is in desperateness. Ten men or more cannot kill such a man." Common sense will not accomplish great things. Simply become insane and desperate.

"In the Way of the Samurai, if one uses discrimination, he will fall behind. One needs neither loyalty nor devotion, but simply to become desperate in the Way. Loyalty and devotion are of themselves within desperation."



It is bad when one thing becomes two. One should not look for anything else in the Way of the Samurai. It is the same for anything that is called a Way. Therefore, it is inconsistent to hear some thing of the Way of Confucius or the Way of the Buddha, and say that this is th eWay of the Samurai. If one understands things in this manner, he should be able to hear about all Ways and be more and more in accord with his own.


Until the age of forty it is best to gather strength. It is appropriate to have settled down by the age of fifty.


There is a saying that great genius matures late. If something is not brought to fruition over a period of twenty to thirty years, it will not be of great merit. When a retainer is of a mind to his work to be young but able. He will become over-enthusiastic and will be considered rather rude. He will put on the airs of someone who has done grat works, will become a flatterer and insincere, and will be talked about behind his back. In the pursuit of one's development, if he does not make great effort and is not supported by others in his advancement in the world, he will be of no use.


According to a story at the Ryutaiji, there was a master of the "Book of Changes" in the Kamigata area who said that even if a man is a priest, it is useless to give him rank while he is under the age of forty. This is because he will make many mistakes. Confucius was not only man to become unperplexed after reaching the age of forty. Upon reeaching the age of forty, both wise and foolish have gone through an appropriate amount of experience and will no longer be perplexed.


Until one reaches the age of forty it is better to put off wisdom and discrimination and excel in vitality. According to the person and the rank, though a person has passed the age of forty, if he has no vitality, he will get no response from others.


When one has made a decision to kill a person, evenif it will very difficult to succeed by advancing straight ahead, it will not do to think about going at it in a long roundabout way. One's heart may slacken, he may miss his chance, and by and large there will be no success. The Way of the Samurai is one of immediacy, and it is best to dash in headlong.

When a certain man was going to the sutra readings at the Jissoin in Kawakami, one of his pages got drunk on the ferry-boat and side, as the page had drawn his sword, the sailor took a pole and struck him on the head. At that ime the other sailors all ran up toghether carrying oars and were at the point of striking the page down. However, as the master passed by wigh an air of not knowing what was happening, one of the other pages ran back and apologized to the sailors. Then, pacifying his comrade, he accompanied him home. That night the page who had been drunk learned that his sword was being taken away from him.

Now, first of all, it was an insufficiency on the master's part not to have reproved and pacified the drunken page while they were on the boat. Furthermore, even though his page had acted unreasonably, after he had been struck on the head there was no reason for an apology. The master should have approached the sailor and the drunken page in an apologetic manner and cut them both down. Certainly he was a spiritless master.




It is said that much sake, self-pride and luxury are to be avoided by a samurai. There is no cause for anxiety when you are unhappy, but when you become a little elated, these three things become dengerous. Look at the human condition. It is unseemly for a person to become prideful and extravagant when things are going well. Therefore, it is better to have some unhappiness while one is still young, for if a person does not experience some bitterness, his disposition will not settle down. A person who becomes fatigued when un happy is useless.


If one were to say in a word what the condition of being a samurai is, its basis lies forst in seriously devoting one's body and soul to his master. And if one is asked what to do beyond this, it would be to fit oneself inwardly with intelligence, humanity and courage. The combining of these three virtues may seem unobtainable to the ordinary person, but it is easy. Intelligence is nothing more than discussing things with others. Limitless wisdom comes from this. Humanity is something done for the sake of others, simply comparing oneself with them and putting them in the fore. Courage is griting one's teeth; it is simply doing that and pushing ahead, paying no attention to the circumstances. Anything that seems above these three is not necessary tobe known.

As for outward aspects, there are personal appearance, one's way of speaking and calligraphy. And as all of these are daily matters, they improve by constant practice. Basically. one should perceive their nature to be one of quiet strength. If one has accomplished all these things, then he should have a knowledge of our area's history and customs. After that he may study the various arts as recreation. If you think it over, being a retainer is simple. And these days, if you observe people who are even a bit useful, you will see that they have accomplished these three outward aspects.



There is surely nothing other than the single purpose of the present moment. A man's whole life is a succession of moment after moment. If one fully understands the present moment, there will be nothing else to do, and nothing else to pursue. Live being true to the single purpose of the moment.

Everyone lets the present monment slip by, then looks for it as though he thought it were somewhere else. No one seems to have noticed this fact. But grasping this firmly, one must pile experience upon experience. And once one has come to this understanding he will be a different person from that point on, though he may not always bear it in mind.

When one understands this settling into single-mindedness well, his affairs will thin out. Loyalty is also contained within this single-mindedness.




Our bodies are given life from the midst of nothingness. Existing where there is nothing is the meaning of the phrase, "Form is emptiness." That all things are provided for by nothingness is the meaning of the phrase, "Emptiness is form." One should not think that these are two separate things.


権之丞殿への話。「只今がその時、その時が只今なり。それを二つのもとと考えているため、いざという時に間に合わないのである。ただ今、殿の御前に召し出されて 「これこれのことについて、そこで言ってみよ」 と仰せつけられた場合、たぶん途方にくれるであろう。別のものと考えている証拠である。ただ今がその時と、一つにして置くというのは、今もって殿様の前で物を申し上げる奉公人ではないが、奉公人であるからには、御前でも、ご家老たちの前でも、江戸城においても、将軍の御前でも、爽やかに言いきれるように、寝室の隅ででも、練習しておくことである。

万事、こうしたものである。何事もこれにならって検討しておくことだ。槍を突くことも、公務を勤めることも同じである。またこのように押し詰めて考えてみれば、日頃の油断、今日の不覚後がすべてわかるだろう。 」


















先代の中野数馬は、 茶の湯の本当の意義は、六根(眼耳鼻舌身意)を清くするためである。眼に掛軸や生花を見、鼻に香をかぎ、耳に湯の音を聞き、口に茶を味わい、手足は作法を正して、五根(眼耳鼻舌身)が清浄になる時、心も自ら清浄となる。つまるところ、心を清くすることである。自分は、一日中、茶の湯の心を離れないが、決して好き者の嗜みとしてではない。また、道具は、それぞれの分相応にするものである。








先代の大木兵部が勇気を勧めたこと。 兵部の組の者が集まると、用事がすんだ後。「若い者は、極力、心掛けて、勇気を工夫するようにせよ。勇気は、その気になりさえすれば、奮い立たせられるものである。刀が打ち折れたら、手で戦い、手を切り落とされたら、肩で押しまくって倒し、肩を切られたら、口で、首の十や十五は食い切ってしまえ。勇気とはこのようなものだ。」と、いつもいっていたとのことである。









山本神右衛門の臨終のこと、 神右衛門が80歳で病床にあり、うめき声が出そうな気分だというので、「うめき声を出せば、少しは気分がよくなるものです。うめき声を出しなさい。」と言えば、「そんなことはできない。山本神右衛門と人々に名を知られ、一代、自他共に剛勇を任ずる者が、最後にうめき声を聞かせられない。」と言って、とうとううめき声を出さなかったという。






ある人が、「聖廟の歌(菅原道真の廟の歌)に、  心だに 誠の道にかないなば 祈らずとても 神や守らん  とあるが、この誠の道とは、どのようなことですか」と尋ねた。答えて言った。「そなたは歌好きのようである。歌で教えよう。  何事も皆偽りの世の中に 死ぬるばかりぞ 誠なりける  常住、死の覚悟を持って生きていることを、誠の道に叶っていると言うのである。」































The founder of Fuji Ryu Taijutsu said the following as the innermost secrets of Fuji Ryu Taijutsu,

The heart and the body are useful and are the only thing.

A teacher and the student should respect a mutual position and, moreover, should have a sense of togetherness.

Even now, trend of the world are things which are flowing according to reason a long time ago also, and are not other.

Although the east and the west seem to be opposed to each other in the world, it will be the same if the earth is seen on the whole.

Although it seems that there are an order and turn in things of a world, in fact, it is the same.

Although it seems to the heavens and ground in a world that there is a difference, in fact, it is mutually the same.

It is moving according to reason, and the universe cannot disobey reason altogether and cannot be moved.


心身有用而不二   心も身も用は一つである

師弟保分而不二   師弟は分を保ち別のものではない

古今従順而不二   今も古も順に従って流れ別のものではない

東西相対而不二   東と西は対しているが回って同じ事

万物持序而不二   万物には順序順番があるが同じ物

天地差異而不二   天と地は差があるが同じく互のもの

宇宙遵法而不二   宇宙は道理に添い全て分ける事はできない


Budo, the Japanese martial ways, have their origins in the age-old martial spirit of Japan. Through centuries of historical and social change, these forms of traditional culture evolved from combat techniques (jutsu) into ways of self-development (do).

Seeking the perfect unity of mind and technique, budo has been refined and cultivated into ways of physical training and spiritual development. The study of budo encourages courteous behaviour, advances technical proficiency, strengthens the body, and perfects the mind. Modern Japanese have inherited traditional values through budo which continue to play a significant role in the formation of the Japanese personality, serving as sources of boundless energy and rejuvenation. As such, budo has attracted strong interest internationally, and is studied around the world.

However, a recent trend towards infatuation just with technical ability compounded by an excessive concern with winning is a severe threat to the essence of budo. To prevent any possible misrepresentation, practitioners of budo must continually engage in self-examination and endeavour to perfect and preserve this traditional culture.

It is with this hope that we, the member organisations of the Japanese Budo Association, established The Budo Charter in order to uphold the fundamental principles of budo.
Through physical and mental training in the Japanese martial ways, budo exponents seek to build their character, enhance their sense of judgement, and become disciplined individuals capable of making contributions to society at large.

ARTICLE 2:KEIKO (Training)
When training in , budo practitioners must always act with respect and courtesy, adhere to the prescribed fundamentals of the art, and resist the temptation to pursue mere technical skill rather than strive towards the perfect unity of mind, body, and technique.

ARTICLE 3:SHIAI (Competition)
Whether competing in a match or doing set forms (kata), exponents must externalise the spirit underlying budo. They must do their best at all times, winning with modesty, accepting defeat gracefully, and constantly exhibiting self-control.

ARTICLE 4:DOJO (Training Hall)
The dojo is a special place for training the mind and body. In the dojo, budo practitioners must maintain discipline, and show proper courtesies and respect. The dojo should be a quiet, clean, safe, and solemn environment.

Teachers of budo should always encourage others to also strive to better themselves and diligently train their minds and bodies, while continuing to further their understanding of the technical principles of budo. Teachers should not allow focus to be put on winning or losing in competition, or on technical ability alone. Above all, teachers have a responsibility to set an example as role models.

Persons promoting budo must maintain an open-minded and international perspective as they uphold traditional values. They should make efforts to contribute to research and teaching, and do their utmost to advance budo in every way.




(目 的) 第 1 条
武道は、武技による心身の鍛錬を通 じて人格を磨き、識見を高め、 有為の人物を育成することを目的とする。
(稽 古) 第 2 条
稽古に当たっては、終始礼法を守り、基本を重視し、技術のみに偏せず、 心技体を一体として修練する。
(試 合) 第 3 条
(道 場) 第 4 条
(指 導) 第 5 条
(普 及) 第 6 条

The Martial Way begins and ends with courtesy. Therefore, be properly and genuinely courteous at all times.

Following the Martial Way is like scaling a cliff. Continue upwards without rest. It demands absolute and unflattering devotion to the task at hand.

Strive to seize the initiative in all things, all the time guarding against actions stemming from selfish animosity or thoughtlessness.

Even for Martial Artists, the place of money cannot be ignored. Yet one should be careful never to become attached to it.

The Martial Way is centered in posture. Strive to maintain correct posture at all times.

The Martial Way begins with one thousand days and is mastered after ten thousand days of training.

In Martial Arts, introspection begets wisdom. Always see contemplation of your actions as an opportunity to improve.

The nature and purpose of the Martial Way is universal. All selfish desires should be roasted in the tempering fires of hard training.

Martial Arts begin with a point and end in a circle. Straight lines stem from this principle.

The true essence of the Martial Way can only be realized through experience. Knowing this, learn never to fear its demand.

Always remember: In Martial Arts the rewards of a confident and grateful heart are truly abundant.












We will train our hearts and bodies for a firm unshaken spirit.

We will pursue the true meaning of the martial way so that in time, our senses may be alert.

With true vigor, we will seek to cultivate a spirit of self-denial.

We will observe the rules of courtesy, respect our superiors, and refrain from violence.

We will follow our religious principles and never forget the true virtue of humility.

We will look upwards to wisdom and strength, not seeking other desires.

All our lives, through the discipline of karate, we will seek to fulfill the true meaning of the Kyokushin way.








柔道は心身の力を最も有効に使用する道である。その修行は攻撃防禦の練習に由つて身体精神を鍛錬修養し、斯道の神髄を体得する事である。さうして是に由つて己を完成し世を補益するが、柔道修行の究竟の目的である。 順道制勝

剣の道の目的は、人を斬ることにあらず、自身の修養にある。 日本刀とは世界に類を見ない美術工芸品であり、我々日本人にとって民族の誇りでもある。 その日本刀をもって精神と肉体の修養につとめる事に、抜刀道の意義がある。


明治二十三年十月三十日 御名御璽





一 広ク会議ヲ興シ 万機公論ニ決スベシ
一 上下心ヲ一ニシテ 盛ニ経綸ヲ行ウベシ
一 官武一途庶民ニ至ル迄 各其志ヲ遂ゲ 人心ヲシテウマサラシメンコトヲ要ス
一 旧来ノ陋習ヲ破リ 天地ノ公道ニ基クベシ
一 智識ヲ世界ニ求メ 大ニ皇貴ヲ振起スベシ