Embedded Files
topic(s) :: attitude(s) / ethic(s) / moral(s) / rule(s) / game(s)
resource(s) -- exam / report(s)
history -- www.shorinjikempo.or.jp/en/what/history
general -- en.wikipedia.org/wiki/Shorinji_Kempo
warrior(s) -- wayofwarrior.wordpress.com/2010/06/04/the-6-main-characteristics-of-shorinji-kempo/
kongo zen -- www.kongozen.org
topic(s) -- essay(s)
suffering -- dukkha
spiritual -- explore
techniques -- flashcards [2 dan]
suffering -- dukkha
suffering -- dukkha
suffering or pain (dukkha-dukkha)
impermanence or change (viparinama-dukkha)
conditioned states (samkhara-dukkha)
understanding dukkha, however, is critical to understanding the four noble truths, and the four noble truths are the foundation of Buddhism.
suffering or pain:
Ordinary suffering, as defined by the English word, is one form of dukkha. This includes physical, emotional and mental pain.
impermanence or change:
Anything that is not permanent, that is subject to change, is dukkha. Thus, happiness is dukkha, because it is not permanent. Great success, which fades with the passing of time, is dukkha. Even the purest state of bliss experienced in spiritual practice is dukkha.
conditioned states:
To be conditioned is to be dependent on or affected by something else. According to the teaching of dependent origination, all phenomena are conditioned. Everything affects everything else. This is the most difficult part of the teachings on dukkha to understand, but it is critical to understanding Buddhism.
four noble truths -- suffering / harmony / overcoming / way
the truth of suffering (dukkha)
the truth of the cause of suffering (samudaya)
the truth of the end of suffering (nirhodha)
the truth of the path that frees us from suffering (magga)
eightfold path -- wisdom / conduct / discipline
right view
right intention
right speech
right action
right livelihood
right effort
right mindfulness
right concentration
wisdom:
Right View and Right Intention are the wisdom path. Right View is not about believing in doctrine, but in perceiving the true nature of ourselves and the world around us. Right Intention refers to the energy and commitment one needs to be fully engaged in Buddhist practice.
ethical conduct:
Right Speech, Right Action and Right Livelihood are the ethical conduct path. This calls us to take care in our speech, our actions, and our daily lives to do no harm to others and to cultivate wholesomeness in ourselves.
mental discipline:
Through Right Effort, Right Mindfulness, and Right Concentration we develop the mental discipline to cut through delusion. Many schools of Buddhism encourage seekers to meditate to achieve clarity and focus of mind.
spiritual
spiritual
Buddhist spirituality is concerned with the end of suffering through the enlightened understanding of reality. The spiritual practices of the Buddhist tradition vary significantly among its several major varieties, but all of them are oriented toward ultimate freedom from suffering and the cultivation of wisdom and compassion. The spiritual life--or what the Buddha called the noble or holy life (brahmacarya)--is the life lived in pursuit of these ideals.
becoming who we truly are:
In the Buddhist view, wisdom and compassion are intrinsically linked together. One cannot be truly compassionate without wisdom. Wisdom--seeing the world as it really is--reveals the deep interrelatedness and impermanency of all things. When we genuinely recognize this, compassion is our natural response. When we have wisdom, we cannot help but feel compassion. By the same token, practicing compassion helps us to realize our fundamentally wise natures. Living compassionately means to think and act without putting ourselves at the center of the universe, without believing that "It's all about me." To recognize that the whole of existence does not revolve around these little entities we call our selves is the beginning of wisdom. Thus wisdom and compassion arise together. As we become more compassionate, we gain wisdom; as we become wiser, our compassionate natures are more fully revealed.
kongo zen
kongo zen
... from the Zen name for the Nioson (Deva Kings who originated the art of Arahan no Ken in ancient India) ... / ... main purpose of kongo zen practice is to discipline the mind and body. It is particularly designed to benefit the practitioner in three areas of life: self defense, spiritual development, and improved health ... / ... shorinji kempo, the discipline of kongo zen ... ... to develop the people who will help others ... bravery, motivation, intelligence, and a sense of what is right ...
history & founding of shorinji kempo
1928: Kaiso travelled to China and learned a great variety of techniques of the masters he met during his work.
1945: After the defeat, Kaiso witnesses the cruelty of human actions, and
1946: returning to Japan, he decided to revive his country by nurturing its people, and in
1947: Kaiso started teaching the techniques he had learned in China in the place of Tadotsu, a small harbor town, in Kagawa Prefecture.
1951: Kongo Zen Sohonzan Shorinji
1952: Nihon Shorinji Bugei Semmon Gakko
1957: Zen Nihon Shorinji Kempo Zemmei
1963: Shorinji Kempo Federation of Japan
shorinji kempo -- foundation(s)
shorinji kempo -- foundation(s)
ken zen ichinyo -- body and mind are the same
riki ai funi -- strength and love stand together
shushu koju -- defend first, attack after
fusatsu katsujin ken -- protect people without injury
goju ittai -- hard and soft work only together
kumite shutai -- pair work is fundamental
system(s) of training
kihon -- foundational body movements
hokei -- mastering the true significance
randori -- learning how to apply hokei
embu -- responding to changes in opponent's attack
principle(s) in shorinji kempo
keimyaky no ri -- kyusho / pressure point(s)
kagite no ri -- protection method(s)
teko no ri -- lever(s)
kuruma no ri -- rotational motion(s)
hazumi no ri -- momentum
other(s) -- nerve / motor reflex, psychological
essential(s) -- goal(s) / means / action(s)
gi -- (technique) -- acquire proper techniques
jitsu -- (skill) -- application of techniques
ryaku -- (strategy) -- effective use of skill
teaching(s) of ken
shu -- copy
ha -- apply
ri -- improve
atemi -- opponent: kyo, attacker: jitsu
location of kyusho -- striking accurately
ma'ai for atemi -- appropriate distance
angle of atemi -- striking effectively
speed of atemi -- with great effect
kyojitsu in atemi -- proper moment
attitude(s) toward training
establish goal(s) -- why train?
follow the sequence -- internal order
learn the kihon -- foundation(s)
know the principle(s) -- path to improvement(s)
practice movement(s) -- repeatedly
balance your training -- weak & strong
train in accord with your condition -- enjoy!
never give up -- continuity = strength
hokei -- technique(s)
nio ken �- single counter attack
sango ken �- hand as guard, counter kick
tenno ken -- defence/counter at punch
byakuren ken -- guarding hand/ counter
kakuritsu ken -- against kicks, counter kick
chio ken -- defence/counter at kick
kongo ken -- lock and hold opponent
ryuo ken -- for escaping from holds
rakan ken -- based on traditional juho forms
goka ken -- throwing, against goho
activities -- respect for life & community
kaiso commemoration day -- work for society
taikai -- study & solidarity
present fruits of training (to encourage)
deepen sense of fellowship & solidarity
expand understanding & cooperation
shorinji kempo -- symbol(s)
shorinji kempo -- symbol(s)
new symbol -- so-en (paired circles) -- ultimate form of manji
manji -- from ancient India -- auspicious beginnings / root of life / the flowing universe & harmony
representation(s)
double circles in center -- harmony of yin & yang, strength & love (riki ai funi)
surrounding shields -- protection of truth, correct teaching, justice
four dots -- heaven & earth, yin & yang
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