Benkyō 勉強 (studying)
This is training in order to understand the kata at a basic level. The goal here is acquiring knowledge and theoretical understanding of a technique by receiving instruction or researching the technique by analyzing it systematically. This approach is frequently used when studying new kata or when studying a new level of difficulty to a kata.
This approach is characterized by a student asking questions and an instructor explaining.
In Japan it’s common when learning a new kata to focus on how the kata is performed. In the West it’s usually not only how but also why the kata is performed in this manner that receives attention. The “why” of kata is usually focussed on after a certain level of mastery in Japan.
Renshu 練習 (learning)
This training is meant to hone the kata that are already understood or mastered at (at least) a basis level. The goal is to improve the execution of a technique by receiving feedback from a senior, an instructor or by self-evaluation. This approach makes up for the bulk of a budokas training while attempting to fully master a kata.
This approach is characterized by the student receiving direct and short feedback specific to the mistakes in the execution. For a period of time an aspect of the kata needing attention is established and the student devotes concentrated attention to improving this aspect.
Samu 作務 (Zen workpractice)
Mugai ryū is a school founded by a gifted swordsman who was also a Zen priest. Therefore in Kochōkai we also have a practice of samu (Zen workpractice) that is not only confined to the traditional tasks of cleaning (and tasks like setting up the dojo), but also include the training of kata.
For samu to be applied to kata, a certain mastery of the kata needs to be attained. A level that does not require conscious management and review to be able to be preformed well. So for most students this practice is available for the basics in the school and is slowly extended to the kata.
The training is not meant for anything, but it is solely the expression of the knowledge, skill and attitude of the practitioner. In short the student is just “doing” kata and it’s the Zen approach to practice. By just “doing” the kata without setting goals we can experience what is know as “moving Zen” in our practice.
To give some further thought on the matter I echo the lines previously written in the article Mukudoku 無功徳.
In order to live in accord with the fundamental nature of things, all intentional efforts must first vanish. The essential path abides in non-action, yet nothing is left undone.
— Daido Loori Roshi
Of course: there is accumulation of skill, there is growth of knowledge, there is improvement in attitude, there is a path to mastery. But in this practice you cannot seek it, nor can you manage it. You don’t know where you are on the path or were you need to go. Nor does anyone else.
All we can do is train and study. But do not try to go somewhere you have not yet arrived. Enjoy this path you are following, don’t postpone this happiness until you get where you think you are going. Don’t grasp, don’t compete, don’t seek reward. Because there is none.
There is only training, hard intensive training, goalless, effortless and without reward. Please enjoy!
Embu 演武 (performance)
This type of training simulates a performance of kata as is done in embu. The focus is on the practitioners best possible application of knowledge, skill and attitude on the technique at this time. Although the student might not have any intention of publicly demonstrating the techniques, this practice of simulation is still vital since in order to improve.
A student of any art should have a good balance between training (in which to study, learn and hone new techniques) and performing these techniques in a high pressure, high standards environment.
This approach is characterized by the student receiving feedback from seniors or instructors or through self-evaluation. Taking into account the full performance of the execution of the kata and establishing the aspects that need most attention in future training.
In the previous types of training the kata can all look alike from the outside whereas the intentions and focus of the performance differ. The following two types of training also require a different form to the regular kata.
Shinsa 審査 (examination), Shiai 試合 (free sparring), Shizan 試斬 (test cutting)
In this type of training the focus is on the performance of the student and the attempt to succeed in executing a correct technique in the appropriate circumstances.
This approach is characterized by the student failing or succeeding at attempts of correct performance, which can then be used to define on which aspects to focus in the training.
Constant testing of acquired skill, knowledge and attitude are an integral part of honest training.
Tanren 作務 (building physical and mental strength)
This practice is focused on improving ones body and ones mental resilience by training hard physically. Sometimes special dogu (tools) are used in this training. For a true practical application of combative fighting technique a physical fitness and a mental resilience to pain and discomfort are needed.
Since practical application is no longer the focus of every school, this aspect can sometimes by absent from modern budo practice.
Misogi 作務 (spiritual purification)
This type of practice is a spiritual practice and can take different forms. Mostly these forms involve putting the body though a certain discomfort (often cold) to purify one spiritually. This practice is rooted in the Shinto religion of Japan and has found it’s way into Japanese martial arts practice as well.
Disclaimer:
This article is part of a series of articles covering the personal views of Arjan Fusō. The purpose of these articles is to provide students of budō and in particular students of Kochōkai a point of view to think about, discuss and use to form their own views. These are not necessarily the views of all students and friends of Kochōkai.
