1

Ginchin Funakoshi “father of karate”, once said that the higher goal of karatë no
it's not even the victory nor the defense, but the improvement of character From its participants".

In support of this posture of life and how guidance to the futures practitioners, he
coined his legendary twenty principles. Althoughthe principles come being
disclosed years ago, the comments that accompany them never had had a
translation published to date.

O method of Master Funakoshi emphasizes at reasons spiritual and the agility mental
above of strength gross and of technique. the practitionersno must rely on technique only
- punches, kicks and locks - but, yea, foment also the aspects spiritual of practice.
Meetyou and even O rest will follow naturally was The message that he
left for posterity there is more of sixty years old.

Like axioms, the Principles of Funakoshi are open The various interpretations.
"Does not existO first strike in karatë" has provoked endless discussions about
your real meaning. Many of these ambiguities are clarified in the
comments, that too they are full in philosophical reflections, episodes histories
fascinating and advice for whom seeks a better Way.

Translated by first time of Japanese by John Tera-moto, himself a

karate practitioner, and accompanied gives original calligraphy, This one study there is much
awaited is a stimulating reading and for you enthusiasts of the Art martial, a rare and
valuable treasure that no longer it was no time for to be published.

Gkhin Funakoshi (1868-1957) is one of the great masters of karate. Born in Okinawa, the birthplace of
karate, he began training in secret martial arts as a child. In 1922, at the invitation of the Japanese
government, he demonstrated on the Japanese mainland the still-secret art of self-defense of Okinawa,
which led to the introduction of karate throughout the rest of Japan and later throughout the world.
Funakoshi has dedicated his life to this traditional sport and has written several classic works on the
subject, includingNyu-mon karate, as well as an autobiography titled Karate-do: My Way of Life, published
by Editora Cultrix.

Genwa Nakasone (1895-1978), despite the restrictions imposed by the exercise of teaching and politics, he
organized and published several books on karate and martial arts, among them Taikan Karate, an original and
pioneering compendium of texts and documents on karate. Born in Okinawa, he was one of the first to support
Funakoshi, finding himself in an ideal situation to correctly compile the manuscripts of the master's twenty
principles.

John Teramoto was born in Los Angeles, California, and began training karate at the age of thirteen under the
supervision of Tsutomu Oshima, having reached the rank of godan in 1990. Since 1998, he has held the rank of
position of president of Shotokan Karate of the Black Belt Council of the United States.

two
 INTRODUCTION

These twenty principles were bequeathed by master Gichin Funakoshi for the spiritual and
mental development of his students. They evidence the master's desire to ensure that the
practitioner does not get caught up in the technical aspects of karate — punching, kicking, blocking
— at the expense of the spiritual side of the martial art. It is the concern with the spiritual aspects,
insisted the master Funakoshi, that transforms karate, from a mere martial art, into karate-do, into a
Path.

The principles provide a foundation for practitioners of all technical levels. For the
beginner, they offer a global conceptualization of how to approach this martial art. For the
serious student of karate-do, they provide continual guidance and the opportunity to dig
deeper into what they have already learned.

Careful and thoughtful reading of Master Funakoshi's axioms takes us on a much more
intense journey than we might initially expect. It is for this aspect that the principles are
important, even for those who are not dedicated to this practice. Unexpectedly, technical
issues are set aside for the benefit of a deeper investigation of the great Way. All attention is
focused on mental acuity and necessary spiritual conditions, and on the greatest possibilities
of training. The emphasis is more on attitude than posture, more on spirit than form.

As a result, the subtle encouragement of these twenty principles applies as much to

our life in general as to the practice of karate. They lead us to better reflect on how to lead our
lives and how to treat the people we live with.

In short, they encourage us to "cut" not only our art but also ourselves. The principles
themselves are concise sentences, elegantly dense, even lapidary, of a profoundly
philosophical nature.

However, the very fact that they are concise leaves them open to countless interpretations
even in their native language, Japanese - some of these possibly quite different from their original
purpose.

Fortunately, the present work contributes to this clarification. Funakoshi's Twenty

Principles are accompanied by explanatory commentary compiled by Genwa Nakasone, a
martial arts enthusiast and contemporary of Master Funakoshi. Nakasone's text explains the
principles, which were originally drafted as succinct guidelines to be exercised in practice, by
oral comments arising both in thedojo how much in private sessions with the master

3
or with one of his disciples.

It is a pleasure to have the opportunity to present this work, especially after it has been
read and approved by Master Funakoshi. The collected thoughts offer the reader a clear picture of
Funakoshi's true purpose and, as an incidental commentary, constitute a kind of fascinating
historical and cultural window on the time in which the master lived.
For Funakoshi, the practice of karate had much more to do with mastering the ego
than with the martial art. InKyohan Karate, he wrote: "The value of art depends on who applies
it. If that application is for a good purpose, then art is in great value; but if it is misused, then
there is no art more evil and noxious than karate."1

In other words, karate is primarily about building character. By its principles, Funakoshi
thought of encouraging students to seek the deepest and most significant aspects of this art.
The principles address issues of character and spirituality, as well as the need for courage,
honesty, perseverance and, most importantly, humility.
— virtues that find expression through courtesy and genuine respect.

Funakoshi vehemently warned bullies and fame seekers with displays of extravagant
physical prowess. "They play with the leaves and branches of a great tree, without [having] the
slightest notion of the trunk."two Technical prowess and agility quickly lose their value
compared to the importance of improving one's heart, mind, and character—the very elements
that define one's quality of life.

1. Gichin Funakoshi, Kyohan Karate, trans. of Tsutomu Ohshima (Tokyo, New York, San Francisco:
Kodansha International, 1973), p. 5.
two. Gichin Funakoshi, Karate-do Nyumon, trans. by John Teramoto (Tokyo and New York: Kodansha International, 1988), p. 17.

10

4
 PREFACE1

The twenty principles of karate were established by Gichin Funakoshi as a guiding

instrument for his disciples to explore more fully the spiritual aspects of the Path of Karate, or
karate-do. Since ancient times, karate was taught in secret in Okinawa, the birthplace of Master
Funakoshi. He took it upon himself to introduce and encourage the practice of karate in the
capital, Tokyo, where it continues to thrive.

Those who aspire to exercise on the Path of Karate should not be concerned only with
the technical aspects; they must also seek to cultivate the spiritual aspects of the Path, since
true karate-do instructs both mind and body. The twenty principles of Gichin Funakoshi
provide those new to karate-do with a means of accessing the spiritual side of the martial art.
For those who are already training in this art, the principles serve as a fruitful and fruitful
resource for spiritual development.

The following work comprises the brief comments I have written on the twenty principles. Master
Funakoshi read and approved its contents.

Genwa Nakasone 1938

1. Translated by Juliet Winters Carpenter.

5
 1
DON'T FORGET THAT
KARATE-DO STARTS
AND END WITH KING

As with judo and kendo, karate-do is a typical Japanese martial art. And like the other
martial arts to which it is related, karate-do must begin the same way it must end—withKing.

King it's often defined as "respect," but it actually means much more than that. King it
comprises both an attitude of respect for others and a sense of self-worth. When those who
respect themselves transfer this feeling of esteem — that is, respect — to others, their action is
nothing more than an expression ofKing.

It is said that "without King disorder sets in" and also that "the difference between men and
animals is in the King". The combat methods that don't rely on the King they are not martial arts but
mere despicable violence. physical strength withoutKing it is nothing but brute force, and for
human beings it has no value.

It should also be noted that although a person's behavior may be correct, without
sincerity and respect in the heart he does not have the true King. The true king is the outward
expression of intimate respect.

All martial arts start and end with King. Unless they are practiced
with a sense of reverence and respect, they are simply forms of violence. that's why Per
martial arts should keep theKing from beginning to end.

6
 two

DOES NOT EXIST

FIRST BLOW
IN KARATE

"A sword should never be carelessly or recklessly unsheathed" was the most important
rule of conduct in the daily life of a samurai. It was essential for the worthy man of that age to
practice his resources to the extreme limit of his ability before putting them into practice. Only
after reaching the point where the situation could no longer be tolerated was the blade drawn
from its sheath. This was the basic teaching of the Japanese practice ofbushido (the Way of the
Warrior). In karate, the hands and feet can be as lethal as the blade of a sword. Thus, the
principle that "there is no first strike in karate" is an extension of the basic principle of samurai
that one should avoid carelessness in the use of weapons. He stresses the need for absolute
patience and tolerance.

This principle can also be observed in the recommendations proposed by the karate
master Yasutsune Itosu, who states:

. . . when it becomes necessary, one should not regret taking someone's life for the good of
the master or the parents, courageously sacrificing oneself for the common good. But karate
[teaches that] the true meaning of this does not apply in a face-to-face fight with the enemy.
So in a situation where you are harassed by a bandit or challenged by an aggressive rioter, try
to avoid delivering a killing blow. Keep in mind that avoiding hurting others with your fists or
feet is your biggest concern. Even in an emergency situation, an effort must be made to avoid
a fatal blow. This can be compared to striking the attacker with the back side of the sword
instead of using the cutting edge of the blade. It is critical to give your opponent time to
reconsider or regret your actions.

On the other hand, when circumstances beyond his control force a practitioner to
resort to action, he must react without restriction and without concern for life or a limb,
allowing his martial skill to shine to the extreme of his ability. This really is the true spirit of
budo (the Way of Martial Arts) and it is the right spirit behind the second principle.

Many fail to grasp the true meaning behind the second principle and claim that the
whole budo it is based on the idea of hitting first. It's very likely

7
that these people don't even understand that the character bu ( ) , "martial", is constituted
of two characters meaning "to detain" ( ) and "halberds" or "spears" ( ) . Therefore, a
martial arts holds The fight. Likewise, the character relating to "endurance" or "patience" ( ) is
an ideogram derived from a blade ( ) being held and controlled by the mind.
or spirit ( ).

Only when faced with a situation so unsustainable that the ability to tolerate it (or end
it without confrontation) is exhausted, should the sword be unsheathed or the spear pointed at
the opponent. This is the true spirit ofbudo. However, in the worst case, when combat is
inevitable, it is recommended to take the initiative, attacking incessantly until reaching victory.

OKARATE REMAINS ON THE SIDE OF JUSTICE

Justice is what is right. Doing what is right requires real strength and ability.

Humans are stronger when they believe they are right. The strength derived from the
confidence of someone who knows he's right is expressed in the saying: "When I analyze myself and
see that I'm on the right side, then it doesn't matter if I have to fight a thousand or ten thousand
opponents, I must go ahead. " Avoiding action when justice is at stake demonstrates a lack of
courage.

Karate is a martial art in which the hands and feet are like swords, and should not be
used unfairly or inappropriately. Karate practitioners must remain on the side of justice at all
times, and only in situations where there is no other choice should they express their
strength through the use of hands and feet as weapons.

8
 4

FIRST GET TO KNOW

YOURSELF, THEN
MEET THE OTHERS

When you know the enemy and yourself, you are not in danger in a hundred battles.
When you don't know the enemy, even if you know yourself, the chances of victory or defeat
are the same. When neither the enemy nor oneself is known, all battles will be lost.

— Sun Tzu, "Offensive Strategy," The art of war

Since ancient times, this famous passage has circulated widely among those trained in
the martial arts. In our efforts, we know our favorite techniques and our weaknesses. But in
fighting, not only must we be well aware of our strengths and weaknesses, but we must also
understand the opponent's strengths and weaknesses. So, even in a hundred clashes, the
danger will be minimal. If we know ourselves but don't know our opponent, victory or defeat
will depend on chance. But entering a fight without knowing either our opponent or ourselves
is like trying to do something or fighting blindfolded—and any confrontation will put us in
danger.

Karate practitioners must be fully aware of their strengths and weaknesses, and never
be confused or blinded by prejudice or overconfidence. Then they will be able to calmly and
carefully study the opponents' strong and weak points, and create
an ideal strategy.

9
 5

THE THOUGHT
ABOVE THE
TECHNIQUE

One day, the famous master swordsman of the 16th century, Tsukahara Bokuden,
decided to test his sons' abilities. First, he called his eldest son, Hikoshiro, into his room.
Pushing the door open with his elbow, Hikoshiro noticed that it felt heavier than usual and,
running his hand along its top edge, found and removed a heavy wooden headrest left there,
replacing it. o carefully in place after entering the room. Bokuden then called his second son,
Hikogoro. When Hikogoro, suspiciously, pushed open the door, the headrest fell off, but he
more than quickly caught it and returned it to its original resting place.

So Bokuden called the third son,.Hikoroku. When Hikoroku, who far surpassed the two
older brothers in technical skill, hurriedly threw open the door, the headrest fell off and hit his
forelock. In a reflex action, Hikoroku drew his short sword at his waist and cut the headrest in
two before it hit the tatami mat on the floor.

Bokuden told the children, "Hikoshiro, the only one who practices our swordplay
method is you. Hikogoro, if you exercise and don't give up, someday you can reach your
brother's level. Hikoroku, in the future you will surely cause the I will ruin this house and bring
shame to your father's name. I must not have anyone as reckless as you in the house." And
with that he disowned Hikoroku.

This story exemplifies the principle that in martial arts mental faculties are more
important than technique. Those overlap with the latter.
Another well-known story can be quoted to illustrate the principle of "thinking above
technique". Among Bokuden's disciples was a man of extraordinary technical ability. One day,
walking along the street, this disciple happened to pass a very skittish horse, which suddenly
kicked him; but the disciple immediately turned around, avoiding the blow and escaping the
assault unscathed. Viewers who witnessed the incident commented: "He well deserves to be
considered Bokuden's greatest disciple. If Bokuden doesn't bequeath his secrets to him, he
certainly won't bequeath to anyone else."

Bokuden, however, when he heard about the incident, was disappointed and declared, "I was wrong
about it," and expelled the disciple from the school.

10
 People failed to understand Bokuden's reasoning and concluded that they could do
nothing but observe how Bokuden himself would behave in similar circumstances.

To do this, people tied an extremely sensitive horse to a cart left on a street they knew
Bokuden would pass and secretly watched him from afar. However, they saw Bokuden pass,
keeping a good distance from the horse and crossing the street on the other side.

Surprised by the unexpected result, people later ended up confessing their ruse and
asking Bokuden the reason for the disciple's sudden dismissal.

Bokuden replied: "A person with a mental attitude that allows him to carelessly pass a
horse without considering that the animal might back down on him is a lost cause, no matter
how much he studies the technique. I thought he was a much more person.
sane, but I was wrong."

11
 6
THE MIND
MUST STAY
FREE

It is essential to lose the mind [to free it].

— Shao Yung, Chinese philosopher of the 11th century

There is the motto "to seek the lost mind", but there is also the saying: "It is essential to
lose [free] the mind." Confucian philosopher Meng Tzu [Mencius] comments on looking for the
"lost" mind; look for the mind that has gone astray to retrieve it. Meng Tzu observes that when
we lose our dog, cat, or chickens, we do our best to find them and bring them back. He
observes just how outrageous it is, then, that when the mind—which is the master faculty of
the body—goes down the wrong path and gets lost, we make no attempt to find it and bring it
back.

Shao Yung, on the contrary, argues that the mind need get lost. Shao Yung declares: "If
the mind is attached, like a cat to a leash, it will lose its freedom to come and go. Use the mind
well, leaving it free to go wherever it pleases, without leaving it tethered or tied to nothing."
Newbies tend to keep very tight control over themselves. They are suspicious of the idea of
opening your mind and letting it act freely.

However, we must let our mind roam freely, even if it seeks obscure places. The lotus
flower does not get dirty with the mud in which it sprouts. Likewise, a finely polished crystal
ball left in the mud is impervious to stains.

Firmly controlling the mind chases away its freedom. Keeping the mind thus
confined may be a novice custom, but keeping it for the rest of our lives keeps us from
moving to a higher level, resulting in an unresolved life.

So, when we are in training, initially the ideal is to follow Meng Tzu's
recommendations, but then free the mind to follow the path outlined by Shao Yung.

12
 7

THE MISFORTUNE
RESULTUM
carelessness

Carelessness — a great enemy; the flames leap higher and higher.

— commentary on a traditional Japanese card game

This warning can apply to many aspects of life. Ninety-nine percent of traffic accidents
are the result of carelessness. At work, a little sloppiness can ruin an entire research and
exhaustive preparation, resulting in inconsistencies or an inability to get eagerly awaited
results. The same happens in war, whether in a battle involving armies or in individual combat.
Careless preparation, or outright neglect, is a conspicuous formula for disaster.

To prevent our efforts from being "consumed by the flames", we must constantly
examine our actions and be cautious about our methods, being
always aware that "misfortune results from carelessness."

13
 8

KARATE GOES BEYONDDOJO

The aim of karate-do is to improve and develop both the mind and the body. The cultivation of
the mental and spiritual attitude initiated during practice in thedojo (the training hall) must not cease after
the physical and mental exercises are finished that day. On the contrary, it must remain outside thedojo,
throughout the daily routine.

Conversely, the effects of excess consumption of food and beverages, in addition to other habits
harmful to health outside the dojo, soon are reflected in the practices in the dojo. They lead to fatigue in the
mind and body, making it impossible to always achieve individual training goals.

inside or outside the dojo, karate practitioners should always aim to develop and train so much.
the mind as well as the body.

14
 9

THE KARATE
AN ACTIVITY
LIFETIME

There is no set point indicating the completion of karate training; there is always a
higher level. For this reason, practitioners must continue training throughout their lives.

The true path of training is an endless and limitless road. The fact that you have
learned all thekata (formal exercises) and blocking techniques simply do not constitute true
training unless one continues to improve on what has been learned. A passage in the first book
ofHagakure supports this statement:

In a story of an old master swordsman it is said that training takes place in

stages throughout a lifetime. At the lowest level, although a person trains, no positive
results are observed, and that person holds himself and others in a low regard. At this
stage the person may be of no use.

In the middle stage, although it still has no use, the person at least observes
their mistakes and is able to recognize the deficiencies of others.

In the upper stage, the person comes to his senses, taking pride in his
achievements, rejoicing in praising others and also pitying when others make mistakes.
The person we hold others in high regard. For most, this is the final step.

But if one tries to take the next step, one then finds a higher Path. If you
choose to follow this path, you finally come to see that in
truth there is no end. All satisfaction at having come this far disappears and
one truly comes to know one's shortcomings. She lives life without any desire for
worldly success, has no inclination to be proud of anything, nor does she feel the need
to humble herself.

Mr. Yagyu said he didn't know how to defeat opponents, but he understood the

15
 way to achieve victory over yourself—becoming better in the present than in the past—
by striving like this day after day, for a lifetime.

Walking this endless road, becoming better today than yesterday and then better
tomorrow than today—throughout a lifetime—is a true image of the Way of Karate.

10

APPLY THE SENSE OF

KARATE TO ALL THINGS.
THAT'S WHAT IS
BEAUTIFUL ABOUT IT

A blow or a kick, given or taken, can mean life or death. This concept is the essence

of karate-do.

If all aspects of life are interpreted so seriously, there will be no challenge or difficulty
that cannot be overcome.

When a practitioner faces a difficulty with the attitude that his own life is at stake, he will
have the revelation of what he is capable of accomplishing with his own abilities. He will understand
the wonderful power that comes from improving the mind and body through the Path of Karate,
recognizing the intense and unique beauty of this path.

16
 11

KARATE IS LIKE
BOILING WATER:
WITHOUT HEAT, RETURNS
TO THE WARM STATE

Learning with practice is like pushing a car up a mountain: if you let go of it, it runs
backwards.
— Japanese proverb

In all our studies, continuous concentration and commitment are the hallmarks of success. It
doesn't make sense to start studying karate-do as if you stopped at the side of the road to take
a break on the way home. A casual karate sample, or yours
casual practice are not enough. Only with continuous training will you be able to
perceive, in mind and body, the benefits of the Path.

17
 12

DON'T THINK ABOUT WINNING.

INSTEAD, THINK NOT TO LOSE

This twelfth principle deals with everyday thinking; the thirteenth and fourteenth
principles refer to mental fitness in a decisive combat situation.

"Knowing only how to win and not how to lose is to defeat yourself" was one of the last
recommendations left by shogun Tokugawa leyasu before he died. The mental attitude that
considers only winning inevitably breeds excessive optimism and causes impatience and
moodiness. The practitioner who only thinks about winning loses his sense of humility. You begin
to ignore or disregard others, an attitude that can create many enemies.

The best attitude to adopt is the following: based on your true strengths and your
unshakable conviction, adopt a firm stance of not losing to any opponent, whoever they may
be; still, through moderate behavior, do your best to avoid friction with others.

Follow the saying: "When he rages, he makes the fiercest animal cringe in fear; but
when he smiles, even a small child runs into his arms." A samurai with false courage is hard on
the outside and soft on the inside; the truly brave person is soft on the outside and hard on the
inside.

Karate-do has always been considered a gentleman's martial art. The karate-do practitioner must
keep in mind to be soft on the outside and strong on the inside.

The principle of focusing on not losing has points in common with the following
passage from Sun Tzu:

A strategy for commanding the troops should not depend on the enemy not arriving,
but on relying on one's ability to wait for him and find him when he does. It should not
depend on the enemy not attacking, but on our not being susceptible to attack.
— Sun Tzu, "The Nine Variables," the art of
War

18
 In summary, the above passage warns us to always be prepared, a warning that one
can be applied broadly in many facets of our daily lives.

13

CHANGE POSITION
AGREEMENT AS OPPONENT

14

THE RESULT OF A BATTLE

DEPENDS ON HOW WE VIEW
THE EMPTY AND THE FULL
(WEAKNESS AND STRENGTH)

19
 The formation of an army must mimic water. Water avoids the high places and
seeks the low places; soldiers must avoid places full of enemies [strength] and attack empty
ones [weakness]. Water changes its flow according to the slope of the terrain; an army
comes to victory by reacting to the enemy.

Thus, it can be said that there is no standard military operation, just as water
does not have a definite form. He who gains victory by skillfully taking advantage of the
enemy's strengths and weaknesses is extolled.

— Sun Tzu, "Full and Empty," The art of war

Principles thirteen and fourteen deal with the mental attitude in battle.

Sun Tzu discusses how to manage one's forces compared to water. Just as water flows
naturally from an upper to a lower point, the commander must avoid the enemy's strong
points and attack the weak points. And just as water controls its flow according to the contours
of the land—slowing down and calming down on the flat land, speeding along the steep slopes
and cascading over the edges of the cliffs—an army, to ensure victory, must adapt to enemy
movements and terrain characteristics.

Therefore, when commanding and guiding soldiers, a leader must avoid "standard"
military action. That is, the leader's strategy must be as fluid as water: malleable rather than
fixed and immutable. Your army must move with freedom and skill to adapt to the enemy's
circumstances. Those who are able to achieve victory in this way have an extraordinary
mastery of military strategy as well as an admirable sense of timing.

As explained above, we understand the importance of choosing a strategy according to

the enemy, of manipulating in the "empty and full". This concept is not limited to commanding
a large number of soldiers, but applies, in a more restricted sense, to the technical aspects of
combat in karate-do.

The nineteenth principle also reinforces the importance of flexibility in fighting methods:
"Don't forget to imprint or subtract strength, to stretch or contract the body, to apply technique
quickly or slowly." The application of these aspects must vary in relation to the techniques used by
the opponent.

There are many well-known sayings that emphasize the need to adapt one's actions to
one's adversary, such as "Adapting speech to the public" and "When in a certain place, follow
local customs."

The thirteenth and fourteenth principles have profound meaning, not only in relation to
combat and karate-do, but also in the confrontations and challenges of daily life.

20
 15

CONSIDER THE HANDS

AND THE OPPONENT'S FEET
like swords

Since the hands and feet of a dedicated karate-do practitioner can be as dangerous as
a sword, this principle must be followed to the letter.

If we expand this idea a little further, we should also regard the hands and feet of a
non-practitioner as dangerous. When survival is at stake, even an untrained person is able to
unleash a surprising and extraordinary force with their limbs. When someone with no
knowledge of karate or judo and the like fights with all his heart and soul, regardless of his own
life or limb, a beginner in the martial arts may not be able to resist. As the saying goes, "A
cornered rat is capable of biting even a cat."

For this reason, we must never succumb to overconfidence or arrogance regarding our
strength and ability. When confronting someone trained or untrained in the martial arts, we
must consider the opponent's potential.

When a problem arises, we must always remain careful and respectful in word and
deed, and never overlook an adversary or belittle his potential. In
instead, we must focus on defending ourselves with all our conscience and dedication.

21
 16

WHEN LEAVING ITS GATE,

YOU SEDEFORCOMMON
A MILLION ENEMIES

This principle is echoed in the old proverb: "He who crosses the threshold has seven
enemies." Neither "seven" nor "a million" should be taken literally, of course, but only as an
indication of "many".

Carelessness is a great enemy when we leave the safety of our home. If we're not in
the best shape, both physically and emotionally, we attract troublemakers and trouble.
Therefore, we must adopt the attitude that as we move away from the gate of our home, we
are entering the midst of many potential enemies and we must be mentally alert.

The following story was told by karate master Kenwa Mabuni and illustrates principle
sixteen:

Master Yasutsune Itosu, a great karate connoisseur who lived to his full eighty-
five years, had the habit of stopping and bowing reverently in front of the domestic
shrine every time he went out.

One day, overcoming my discretion, I asked him, "Sensei, what do you ask the gods
in your prayer?"

He replied: "When an old man like me leaves the house, it is thank the gods
that he is not attacked by a horse or run over by a cart, and may return home safely.
And so I ask you again today: please protect me, and allow me to return home safely
after completing my business."

At the time, still full of youthful vigor, I muttered, "Sensei, what a thing for a martial
arts expert like you to say!" and instantly thought how silly I was being.

But now, as I look back on the occasion, I understand how profound the point of

22
 view of him.

Master Mabuni's story is a rare opportunity to glimpse the way of thinking of a great
connoisseur of the martial arts and reinforces the importance of the principle in question.

17

THEKAMAE(POSITION OF
READINESS) IS FOR US
BEGINNERS; WITH TIME, YOU
ADOPT THESHIZENTAI
(NATURAL POSTURE)

All martial arts modalities have their own kamae (postures of preparation or
readiness).

Karate has a certain number of kamae which are peculiar to it, which are based on
efficiency and effectiveness. Thesekamae they evolved from research and experiences carried out
by karate masters of the past and are passed on from teacher to student. When studying karate,
one must learn all thekamae.

Even in the initial stage, it is important to exercise until you master the different modalities of
kamae. However, focus exclusively on kamae it can inhibit the freedom to perform the
techniques, hence the meaning of the introduction of this principle. As you progress in your
training, it is critical to avoid getting caught up in the concept ofkamae. You must be able to
move and change position at will. Consider this teaching in parallel with the one given in the
sixth principle: "Mind must be free."

"Then, the shizentai", which has a counterpart in the old precept: "In karate there is no
kamae." Whereas we know karate has kamae, this statement would seem to contradict the first
half of principle seventeen, but in reality there is no conflict. Some explain this paradox like
this: "In karate there is nokamae; but in the mind of the person exists
kamae."

This has been said in various ways throughout karate history:

"Don't get distracted by worrying too much about the physical shape of your kamae, whether it's

good or bad."

23
 "It doesn't matter how impenetrable your position of readiness seems if it is of
no use, because your mind is asleep."

"No matter how flawed the kamae of an opponent; if his mind is prepared, you
must be extremely cautious."

In a way, it's also a big mistake to get caught up in the illusion of kamae mental. So,
warns an old song:

it's the mind itself

Which leads to the astray itself;
Of mind,
Never be careless.

— Takuan Soho, The Mind Sets Free, (trans. by willian scott

Wilson)

In other words, we must always be on our guard against ourselves. For example, if we
are exclusively concerned with thekamae mental and disregarding its physical counterpart, we
become susceptible. This can easily lead to oversight and consequent harm. "The mind, never
be neglected" points to the need to develop the deepest recesses of the mind—the self—which
act to repress and quiet the deluded mind. This "inner master of the mind" is often called "still
wisdom."

All of this suggests that the idea that "in karate there is no kamae; but kamae is in the
person's mind" is a stopping point on the path to deeper understanding; a person's
understanding is not genuine until he explores this concept in depth, coming to understand
that "in karate there is no kamae; not even in people's minds to kamae exist".

When the practitioner reaches this state of understanding, he no longer needs to

mentally prepare or plan the attack on the opponent or the reaction itself. However, this state
is not a rash attitude like, "It might come hot I'm boiling!" Nor is it a relaxed and detached
attitude of indifference. Rather, it is an open and honest posture, in which the practitioner
observes and responds to the opponent's mind and body movements as they occur. The speed
of response is like the spark that results from the friction of flint and steel; it happens in the
blink of an eye, as if instantly.

This superb power is nothing less than a profound and wonderful ability. Watching the
remarkable ability to react instantly from a deep karate connoisseur makes the concept of
"does not existkamae" crystal clear. Observing an expert reveals the existence of an exquisite
skill that naturally manifests itself according to the needs of the situation. The power of the
expert withoutkamae is consistent with this ancient poem that shows how, at the moment the
moon appears through the clouds, its reflection has already faded.
mirrors in the water:

Its waters without any pretense of reflecting; The Moon itself without
wanting to be reflected. The Hirosawa Pond.

24
 How is this state of absence of kamae? KThe answer is found in the cultivation of the
unaltered mind, free from agitation. Tei Junsoku, a scholarly sage from Okinawa, explained the
state with a similar image: "My mind, calm and clear, like unrippled water goes on reflecting."
He recognized the importance of seeking a tranquil state of existing "like water without
ripples", as if only then were it possible to reflect things reliably.

Ripples on the surface of Hirosawa Lagoon would cause the Moon's reflection to break
up into an infinity of images. Confronted with multiplicity, anyone becomes confused and
helpless, unable to move their hands or feet in a coordinated effort.

A confused mind is the cause of all evil, the basis of error. Only the mind cultivated to the
point of becoming serene, tranquil, unchanging, is able, like a clear, crystalline mirror, to catch the
moon as it appears, or to reflect a bird flying in the sky. Only with a calm mind is it possible to make
fair and lucid judgments, free from error.

"In karate there is no kamae" — the more one tries to understand the meaning of this
exquisite precept of karate-do, the more one admires the depth of its teaching. Insist that it
does not existkamae when, in reality, there are all kinds of kamae, it follows the philosophical
point of view that all forms in the universe are devoid of actual existence. So theshizentai
without kamae becomes an unlimited number of shapes.

In the depth of its content and the concise way in which it is expressed, principle
seventeen symbolizes the deep meaning of the limitless path of training that must be
traversed by the karate practitioner.

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 18

EXECUTE the kata

CORRECTLY; THE COMBAT
REAL IS ANOTHER ISSUE

Since ancient times, the kata it is the central part of training in karate-do. Considering
that all kinds of techniques and methods have merged in thekata, and experts and masters of
past ages have carefully preserved the diverse types of kata, the varied kata they must be
practiced and performed in the same way as they are taught. In the words of karate master
Yasutsune Itosu, "Keep the kata as they are, without trying to beautify them."

But in real combat, one must not be hindered or limited by the rituals of the kata. On
the contrary, the practitioner must transcend the kata, moving freely according to
strengths and weaknesses of the opponent.

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 19

DON'T FORGET TO
PRINT OR SUBTRACT
THE FORCE, TO DISTENT OR
CONTRACT THE BODY,
TO APPLY THE TECHNIQUE
FAST OR SLOWLY

Keep in mind that each of these combinations applies equally to the kata and to real combat. If
thekata without considering the variation of strength, the possibilities of extension and contraction of the
body, or even the application of different rhythms when using a technique, it makes no sense to apply that
technique. The hope is that, throughout the practice ofkata It's from kumite
(physical exercises), the practitioner will come to fully understand the meaning of this principle.

Imprinting or subtracting force, stretching and contracting the body, executing techniques
quickly or slowly, inhaling and exhaling, and so on—all of these elements are essential in a real fight and
must be fully understood to avoid defeat.

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 20

ALWAYS KEEP YOURSELF

AWARE, DILIGENT
AND CAPABLES YOURSEARCH
OF THE PATH

This principle comprises in itself all the previous principles. Whether spiritually or technically,

the practitioner must "keep constantly mindful, diligent, and capable."

The legendary master swordsman Miyamoto Musashi illustrates this principle:

I had my first dispute a long time ago, at the age of thirteen. (...) At twenty I went to
the capital and, although I met the greatest practitioners of martial arts in the empire and
participated in numerous fights, I never failed to win. After that I traveled from one place to
another, from province to province, trying to meet martial arts practitioners from various
schools; and although I participated in some sixty duels, I did not lose once, and in this way I
passed from thirteen to twenty-nine years of age.

When I reached the age of thirty, I thought about it and came to the conclusion that I
was victorious not because I was a superior fighter. Perhaps it was because of a natural talent
for this activity or because it didn't diverge from natural principles. Or maybe it was due to an
inadequacy of martial arts on the part of other schools.

At that time I exercised fervently morning and evening, seeking to understand the
principles of the Way more deeply, and around the age of fifty I came to a natural
understanding of the Way of the Martial Arts.

— The Book of Five Rings

Even a martial arts genius like Musashi, who practiced ardently morning and night
without rest, could only come to an enlightenment about the Way when he was fifty years old.

The founder of the Muto-ryu style of fencing, Yamaoka Tesshu, was forty-five years old
when he declared, "I have only now come to a wonderful understanding" to express his
progress towards enlightenment. This happened after thirty-seven years of

28
sword training, and twenty-three years as a disciple of the famous swordsman Asari
Matashichiro. Only after continuing his practice for decades, with a courageous and intrepid
spirit, did he earn the nickname "Iron Demon", and only after dedicating himself to his goal
with a seriousness of purpose that took over the entire his existence is that he grasped for the
first time the true principles of the Way.

These examples emphasize how misleading it is to delude yourself with the idea that it
is possible to become a master of a martial art after five or ten years of practice in your spare
time. This behavior deceives the practitioner and corrupts the Way. That's why the last
principle admonishes us to "keep constantly mindful, diligent, and capable."

Vanity or laziness are like ties that impede our progress. Karate practitioners need to
constantly test and question themselves, never failing to be mindful and diligent, until they are
able to penetrate the deepest levels of karate-do. This must be the attitude of all who aspire to
the Path.

In these few pages, I have briefly commented on the twenty principles. These principles
should not be considered applicable only to karate-do. If you apply them, and their implicit concepts
of care, diligence and resourcefulness, to your way of proceeding in society, it will increase
significantly to your understanding of life as a whole.

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 AFTERWORD

The twenty principles contained in this book apply not only to karate but also to martial arts in
general, as well as to all human activities. Many karate students are under the impression that
this form of martial arts is, more than anything else, an instrument to be victorious in disputes
and increase physical strength. However, as explained in this book, opinions like these reflect a
total lack of knowledge and misunderstanding of this martial art. Karate is much more than
simply a technique for achieving victory in combat. It's a way to cultivate the spirit. The
principles presented here can be applied in daily life by both its practitioners and those who do
not.

Master Gichin Funakoshi (1868-1957) was the father of modern karate-do. As head of
Okinawa Shobukai, a karate association, he was invited by the Ministry of Education to go to
Tokyo in May 1922 to participate in a government-sponsored demonstration of traditional
martial arts. Thus, he became the first person ever to introduce the Japanese mainland to the
discipline ofkamte-jutsu, exclusive of Okinawa (Ryukyuan). Encouraged by men like "the father
of judo", Jigoro Kano (1860-
1938), and master swordsman Hakudo Nakayama (1873-1958), he remained in Tokyo and
worked to popularize this martial art.

While teaching at universities, Tokyo Police Headquarters and other institutions, doing
everything he could to spread awareness of this hitherto unknown martial art, Funakoshi
studied Zen at Engaku-ji temple in Kamakura under the guidance of chief abbot Ekun. Around
1929, upon completing his education, Master Funakoshi gave a new name to the discipline
until then simply known in Okinawa asyou (hand) or all (Chinese hand). Funakoshi replaced the
character relative to "Chinese", which is pronouncedkara in Japanese, by a homonym as the
meaning of "void". In place ofkamte-jutsu, "Chinese hand technique", the art came to be
known as karate-do,
or "the Path of the Empty Hand".

The choice of the word "void" reflects a fundamental aspect of karate-do, which is
defending yourself and blocking an enemy using nothing more than your bare hands. At the same
time, the concept of emptiness is consistent with the Buddhist preceptshiki soku ze ku, ku soku ze
shiki, which means "the form of the universe is emptiness, emptiness is form" (see Funakoshi's
autobiography, Karate-do: My Way of Life). The essence of Buddhism is considered to be contained
in the Heart Sutra, translated by the Chinese monk Hsüan-tsang (602-64), whose pilgrimage to India
inspired the celebrated Chinese novel known in English as monkey1. THE

30
equation of emptiness and form is essential for teaching the Heart Sutra, and Funakoshi found
startling parallels between Buddhism and his revered karate.

1. The work, whose original title is Si Yeou Ki, by Wu Ch'êng-ên, was

published in Brazil under the title of The Pilgrim Monkey. (N. of T.)

As gun ownership was prohibited in Okinawa, the traditional discipline of karate jutsu
it developed secretly among warriors, both as a means of self-defense and as a potentially
lethal weapon. When this martial art was renamed karate-do, the traditional modalities took on
a second purpose. They became a way to cultivate the spirit.The Twenty Fundamental
Principles of Karate they were completed several years after this martial art was renamed and
were intended to provide spiritual guidance to karate students. In short, the principles were
intended to function as life lessons for those entering the spiritual training of karate-do.

In January 1939, the first dojo Japanese for the practice of karate-do was opened in the
Zoshigaya neighborhood of Mejiro, Tokyo. It was baptized as Japan's Shotokan Karate.
shoto, which literally means "sound produced by the waving of the pine trees", was inspired by the literary
epithet of master Funakoshi, for whom nothing was more adorable than walking among the native pine
trees of Okinawa listening to the whisper of the wind among their branches.

The first of the twenty principles is: "Don't forget that karate-do begins and ends with
King." In a sense, this statement means that every lesson must begin and end with a bow,
called King. However, in a deeper sense, it suggests that the karate practitioner must sincerely
follow all the social conventions of karate-do—showing respect, adopting proper behavior, and
so on—which are also encompassed by the term. King. even far from the dojo, the practitioner
must greet his acquaintances with sincere courtesy and base all aspects of his life on the
fundamental concept of respect. The longer the study of karate extends, the more naturally
one must equate karate with decorum and respect.

As a university student, I joined a Shotokan karate club under the direction of Master
Funakoshi, where I was taught with the utmost rigor that any type of fighting was prohibited.
No matter what the circumstances, anyone caught fighting would be expelled immediately.
Whether you were winning or losing, fighting was out of the question. Master Funakoshi
adamantly considered that anyone who committed the abuse of using karate techniques to
fight was guilty of cruelty. He called the fight the
jaken, which literally means "evil fists". The desire to fight turns normal fists into instruments
of evil.

The most famous of the twenty principles is the second: "There is no first strike in
karate." This principle can be interpreted to mean that karate begins with defense, in

31
instead of an instruction to remain passive. Master Funakoshi wrote: "Never, under any
circumstances, should you be the first to attack, but your mental attitude should be constantly
that of noticing the initiative [if you need to defend yourself]."

In a deeper sense, this principle means that in karate-do there is neither I nor adversary.
The karate practitioner broadens his perspective to incorporate a potential adversary and pushes
away the idea of separation. This is another way in which the Buddhist precept
shiki soku ze ku, ku soku ze shiki of Heart Sutra translates into karate.

The twelfth principle states, "Don't think about .winning. Instead, think about not losing."
This means that while the practitioner should not become obsessed with the desire to win, it is
essential that he is convinced that he is not going to lose either. The karate practitioner must not
subdue the opponent in the midst of a desperate hunger for victory, but must be so well trained in
the art that loss is avoided.

When the tenth anniversary of the karate club was celebrated in the college
auditorium, not long after my graduation, Master Funakoshi, already in his eighties, attended
the ceremony in his usual costume. hoba, clogs with a special magnolia wood support to
strengthen the legs and groin area. On that occasion, he provided everyone with a serene and
relaxed demonstration of karate. At the end of the ceremony, he sent for me. At one point in
the conversation, he said to me: When you come to a bend in the street, take a long turn. You
must do this because you can never know what will be lurking on the other side."

Coming from someone at the height of his mastery, with unshakable strength even in
old age, this seemed surprisingly commonplace. But of all the things he said to me, it was the
one that left the deepest impression on me. There is no doubt that the advice came in part
from his experience in Okinawa, where the streets were still unlit, preventing anyone from
foreseeing the dangers that might be lurking in the darkness. To me, his words conveyed the
constant alert state of mind of a karate master, with the prudence necessary to surmount
danger in cunning without delivering a blow. The advice that Master Funakoshi gave me
reflects the teachings of the sixteenth principle: "As you go out through your gate, you
encounter a million enemies."

The eighteenth principle advises: "Run the kata accurately; actual combat is another
matter."kata they have multiple purposes—visible and invisible. When evaluating tests for
promotion from one level to the next, Master Funakoshi never approved of anyone who made
even the tiniest mistake in an exercise. "Mistakes are unacceptable," he insisted, not heeding
the argument that the candidate's overall skill could be high despite the mistakes.

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 Today my karate career spans nearly six decades. During all this time, I have
relentlessly repeated the same training over and over again, and recently I have made the
most varied discoveries. There are many things hidden in karate exercises—they hold lessons
that you cannot learn from anyone. But for the patient repetition of thekata, yeah
It is possible to reach a point of discovery that will lead you to think, "Oh, that's it! That's what
this is about!" Beneath the surface of karate-do exercises is a deeper level of understanding,
accessible only to those who have mastered the necessary skills.

In a similar sense, the deepest mysteries of Japanese martial arts are recorded on
secret scrolls that have been handed down from generation to generation through the
centuries. The words and images on the scrolls say nothing to the average person. Only after
someone has dedicated years of his life to the serious practice of this art, its mysteries are
revealed.

in your book Kyohan Karate, Master Funakoshi wrote that "karate is the foundation of all
martial arts". Undoubtedly, it can be discussed at length about it: place a sword in the karate
practitioner's empty hand and you will have the art ofken-jutsu; a stick and you will have the art of
bo-jutsu; a spear and you will have the art of so-jutsu. The strong relationship between karate and
other martial arts is evident in people like Master Funakoshi's own teacher, Yasutsune Azato
(1828-1906), who was a master swordsman of the Jigen-ryu school and perfected himself in many
martial arts; and the founder of the Goju-ryu school of karate, Chojun Miyagi (1888-1953), who was
also considered an extraordinary swordsman.

Further on, the fifteenth principle reminds the karate practitioner: "Consider the
opponent's hands and feet as swords." This was always a quote from Azato, a man with so
much experience in karate that it was said that he could cut a person just by touching him.

It's important to remember that feet and hands can be as effective in a fight as a sword.
Indeed, the Yagyu Shinkage-ryu school ofken-jutsu has a celebrated technique called "sword-
bearing", in which the practitioner captures the opponent's sword or subdues an armed attacker
using only their hands. This school was founded in the Edo period (1600-1868) and was transmitted
by successive shoguns. Munenori Yagyu (1571-1646), the founder of Edo Yagyu, wrote a famous
book entitledHey Kadensho, or Bringing the Sword to Life.

According to Shigeru Egami (1912-81), one of Funakoshi's best students, the master
liked to say, "Don't go against nature." This concept is contained in the seventeenth principle,
which states: "Thekamae (ready position) is for beginners; over time, adopt theshizentai
(natural posture)." The meaning of "natural posture" in the case is not easy to grasp, but
basically means that the practitioner who does not It's another novice has to maintain normal
behavior. The spirit is on guard, not the body. Since there is no way to predict what will happen
next, the spirit must be fully alert, but thekata, or posture, remains relaxed.

33
 The same idea is taught at the Yagyu Shinkage-ryu school. With no obvious sign of a
ready position, the practitioner waits for the opponent to make his move, and the moment the
opponent attacks, the practitioner quickly steps back to contain the blow and then attacks with
the left hand forward. , knocking the opponent down with a single blow. This is the
quintessence of the teaching of the Yagyu Shinkage-ryu school.

The thirteenth principle advises: "Change your position according to the opponent"; and the
twentieth declares: "Always keep mindful, diligent, and able in your pursuit of the Way." In addition
to being opportune additions to the seventeenth principle, these two guidelines are reminiscent of
Master Funakoshi's third son, Gigo Funakoshi (1906-45), who was an enthusiastic teacher; we
considered him "the young master". He dedicated himself to studying karate and was the one who
invented the prototype of thekata currently common of mawashi-geri
(360-degree kick) and the yoko-geri (side kick). He also created thetaikyoku no kata, or
"kata from the beginning of the universe" and the have no kata, or "katado heavens", as well as the
matsukaze kata, O "kata of the wind in the pine" in the bo-jutsu. Gigo Funakoshi has dedicated his life to
discovering new styles for karate in order to adjust his own karate to that of his opponent.

The eleventh principle states: "Karate is like boiling water: without heat, it returns to the tepid
state." In other words, practice constantly. Many people practice enthusiastically when they're
in college, but wind up scattering when they start work, and end up moving away from karate.
For several years myself, because of the pressures at work, I didn't practice. Today I regret the
inattention to karate. Looking back, I think I should have been more rigorous in my karate
practice and set aside at least some time for practice, no matter how busy I was. The reward
comes with time and repetition. That's why today I tell people who are just starting out in life
that, as difficult as it may seem, they should find the time to practice. A few minutes a day is
enough. By being determined to pursue karate, you will find a way to practice wherever you
are. Master Funakoshi said: "Karate is a way of cultivating the spirit, a physical regimen that
doesn't require a lot of disposition, a physical conditioning program and an art of self-defense."
It is true that karate is not the only way to retain those who have been blessed with extreme
strength and disposition. True karate-do must necessarily be available to all kinds of people
anywhere in the world, regardless of age. And just because it's a path for spiritual cultivation,
that certainly doesn't mean its practitioners should become overly religious or overly solemn.
Master Funakoshi himself was a very open and approachable person. If you were still alive, I
would definitely recommend that "

Jotaro Takagi
President of Japan Shotokai Karate and Director of
Shotokan

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35