Think of martial arts and we think of 'Do'. Judo, Kendo, Kyudo, Aikido and others. The western understanding sees these titles as complete names. In Japan, and for that matter, other Asian cultures, this is very different. The 'DO' is one of the oldest philosophical concepts in Asia and can be translated as either Way or Path. However, this does not indicate a method or way in which something is done. Rather, it refers to a never ending process of refinement. Viewed in this manner then 'DO' becomes a method of learning and refinement through a particular discipline. Thus JuDO becomes the way of flexibility. KenDO becomes the way of the sword and so forth. DO extends to many areas of Japanese culture including the Tea ceremony. Not surprisingly, the same can be found in the spiritual also- although not necessarily expressed specifically as 'DO'. However, this does not mean one is not following 'DO'.
Disciplines such as Shinto (to-is another reading for the character DO) are self explanatory. In the Shinto tradition, one is following the way of the Kami. That is, one is mirroring the Kami. Kami are seen in all things as expressions or manifestations of the highest cosmic expression with which the practitioner attempts to assimilate with and live his or her life by. Japanese Buddhism also follows the DO expressed in the Sanskrit word Bhutatathagatha and could be loosely translated as ButsuDo. The Way of the Buddha. Interestingly, Shinto and Buddhism have much in common.
Shinto has no particular founder as does Christianity or Buddhism. Shinto is the universe as indeed is Buddha or Bhuta. There is no end to Shinto as there is no end to Bhutatathagatha. And as Kami are manifest in natural objects and places so Bhutatathagatha is expressed in shades of Truth as Buddha's. That is, there are no fixed Kami as there is no fixed Truth- only the highest manifesting examples which act as guiding lights. Man simply needs his images by which he can relate to that 'something' beyond his earthly-bound comprehension but of which he is an equal. And it is this 'Equality' which underlies the meaning of DO and to which the true seeker aspires. The method (by which to seek) is simply an 'Expedient means' to an end.
It is said that every picture tells a story and in this, Japanese Kanji are no different.
Originally simple pictures, they evolved into sometimes highly complex forms with a particular stroke or brushing order. And over time they were put to use as tools of meditation, ultimately developing into an art form known as ShoDo/Shakyo. And Shakyo is the meditation of copying sutra's.
The Kanji for DO comprises 13 strokes and are as follows:
道
1 and 2 look very much like the Mae Date loosely translated as a 'sword deflector' found on the front of a Samurai's Kabuto (helmet). Stroke 3, directly underneath, looks like the visor. Leading directly down from this is a short stroke; 4. This connects the centre of the Kanji comprised of % strokes in the following order: 1) Directly down from stroke 4. Stroke 2 looks like a number 7. Strokes 3 and 4 connect the sides above and below the middle. And stroke 5 connects the bottom left and right sides. This, in fact, is the Kanji for 'me' or eye, but with not too much imagination can stand representative of the yoroi or 'body armour'. This brings the total of strokes to 9 forming the 'body' of the Kanji.
Stroke 10 begins in the top left corner. It is short and stands alone. This represents the beginning of a distant path or road. Stroke 11 can be viewed as a small 7 below, with 12 being a larger 7 and below the smaller. The path is getting closer. The final stroke,13, is the tail of the Kanji passing left to right under the body (the path now) and extends off to the right or 'into the distance', the future.
This construction then, gives the idea or image of someone, a traveller, who is searching. And of course each in their own way is searching except few know or recognise this. We are mostly under the impression we are here, in this world, fending for ourselves and, it seems, with little or no purpose other than to be born, live, do what we can, and then die. Once again, Do gives the clue that there is indeed much, much more to our existence than simply meets the eye.
The Way (of Do) is concerned with the unfathomable workings of the universe of which we are an integral part.Only the physical body and the disruptive workings of the mind prevent us from realizing this.
The Buddha taught the Middle Way. No thought or discrimination between this or that opens this up. Realise the Middle Way and the re-integration begins in revealing Truth through the stilled mind. For when mind is stilled, Truth of 'sunya' or emptiness, lays revealed like a vast eternal ocean. This explains, to some degree, why meditation was and is so important in martial arts, Shinto and Buddhism.
"Only when mind is stilled is Truth revealed through the Middle Way" (Jiryo Moxon)
'Mu Shin' or no mind. Stilled mind. Empty mind is a familiar term to many and encapsulates the very essence of the Do and which was strongly applied in the martial arts. With no thought to the outcome of an engagement, the warrior was able, with appropriate training, to move and adapt freely to the circumstance. The warriors of the Samurai class further extended the teaching of Mu Shin and the Middle Way to allay the fear of death. This meant that both Mu Shin and Middle Way taught emptiness or 'sunya' by which the warrior came to understand that there was no self to protect. Which ten meant no-thing to be killed. And that should the body be destroyed, as it must be one day by natural process, the spiritual essence would be released to take up another form at another time. This is the way of Do. However, we must not fall into the trap of thinking of Do as being 'fixed'.
'Truth is Truth' and is beyond the mind of the un-enlightened. Do or Middle Way is simply an expedient by which all concepts of this and that implode upon each other. Thus, the Do or Way, becomes the way of no way or Do. All that remains is 'Bhutatathagatha', REALITY AS IT IS AS SUCH. FULL EMPTINESS. Undefinable other than in a temporary, representative manner.
The founder of /Tian Tai/ Tendai in China, Zhiyi put it this way:
"Since the path is itself empty, one should not say 'I practice emptiness' or 'I do not practice emptiness'. It is like the metaphor of the raft- even the Teaching should be left behind, to say nothing of what is contrary to the Teaching."
This is the True Do. Non-descriptive. Non-restrictive. This does not mean we may throw caution to the wind and lead off in gay abandonment. The attainment of Do of no Do requires...demands! total focus and dedication in order to break free of all bonds that would hold us back from the ultimate freedom which is, and always has been, ours. And we must use all and any tools at hand as expedients to achieve this.
Gassho
(Reverend Jiryo Moxon)
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The Way/ Do (道)
