Jujutsu Section Four

◎ 秘伝ノ表ノ仕付 Hiden No Omote No Shitsuke Teachings of the Outer Secret Transmission

The outer Hiden (“secret teachings”) section of the school are as listed below, together they form a four or five part series of instruction to the effective usage of the school and its artifice. The listed items are Atemi kirigami, Kappō, Toristuke, Yokaiken, Suei and Kuji-juji. Some listings of the school's Hiden omit the section on Suiei (swimming) techniques. The message of the outer secret transmission is that, in some way, all of these are part of the Atemi kirigami and collectively are the approach by which the school's artifice is employed. One way of doing things, anyways.

This is often said to refer to a series of documents which illustrates the kyusho vital points and how to attack them, but that is not its primary or sole purpose. The term 'Atemi' is a Japanese idiom that means “to Nail a thing” and has some association with a similar sounding idiom which means “to Count on, Rely upon, Anticipate” (atekomi, from the verb atekomu). Sometimes it is called Atekomi kirigami instead. This means using a reliable thing. Although the school's Atemi kirigami recognizes the usual meanings of the listings, it does not ignore certain useful and interesting ways of understanding and interpreting them either. Both are spoken of in the same breath as if there were no difference. Atemi Kirigami lists Kappō, Toritsuke, Yokaiken and sometimes Suiei as well as Kuji-Juji. The names of this listing also form rather a simple statement, a kind of memnonic device which says: “Furnishing (renewal of) life is to be like an apparition on the waters...”

Kappō is methods of resuscitation used to recover from injury and harm, but it also means to recover the situation or fight. It does not really recognize any difference between bodily injury and situational harm ergo provides possible relief from either. A way of restoring a lost chance to win or succeed, for example. The Japanese character-word 活 should be understood most properly to mean: “life, living; action, activity, animation” and so one perhaps understands that it is by far more than some simple form of first aid used with injuries. But it does include that. The school's Kappō is composed of Shinkatsu, shukin, toge meki, shukketsu, kubitsuri, suishi, shisō, kinkappō and Kage no ura. In Japanese the names of this listing also form rather a simple statement, a kind of memnonic device which says something about: “The main reinforcement of life is to pull out the plugs and staunch the flow of blood...” and is a memnonic sugguestion of how one could deal with troubles. What 'main reinforcement' is refered to? One must never lose sight of the fact that PREVENTION of harm and injury is a preferred method. Prevention of injury and injury reduction (of any sort, physical or by extension, life injuries) is also a part of PREVENTION in general.

This word shinkatsu really means Life itself, or the word means 'action', 'activity' in life. It is used here in reference to restoring one's ability to continue the fight, regaining an opportunity to win or to succeed. It doesn't have to be a violent physical confrontation, maybe instead it is a business or family affair? Picking up the pieces and collecting oneself to take another shot at things? Or better yet, controlling things well enough at the time so as to have no need in doing so (self-composure intact.) Shinkatsu can be to tend immediate injuries during a fight or skirmish, so as to be able to continue fighting. Shinkatsu can be to use flight and escape (tonso) as a means to continue. Shinkatsu is fully just to continue living and conducting the affairs of one's own life.

Shukin refers to hand towels and hankerchiefs. Cleanliness and hygeine at certain levels. Basic usage of these for first aid purposes includes washing the wound areas or using them for an impromptu bandage, of course. Such pieces of cloth are also used to wrap and store things for travel purposes, one knows. Lots of things like this. The word shukin, written another way, means 'main reinforcement' and so one can think in that direction as well. There is use of the hachimaki and other sweat bands, one knows are all part of shukin.

Thorns, splinters and fragments of various kinds may occur, one knows, in the course of many kinds of altercations. This is a very serious matter. Even when training, from improperly maintained bokken (wooden practice swords) or any other source, one can encounter painful splinters. In self protection or in service duty or war conflicts, one can encounter various kinds of splintering, fragments and schrapnel. One must know how to handle and remove these injuries to address them. Likewise, in extension of meaning, a 'thorn-in-the-side' must be removed (this refers to certain bad influences or threats being removed as if they are splinters in the flesh.) There is also the 'thorn-in-the-paw-of-the-tiger', which can be understood in two directions. Toge meki is very important.

One absolutely must know how to staunch the flow of blood from various wounds and injuries, since if bleeding is very severe, unconsciousness and death may occur within a breif period of time. How to staunch the flow of blood for another whom is injured and for one's own body and limbs, if one incurs such injuries. In an emergency there are unconventional ways to pack the injury and staunch the flow of blood. By extension of meaning, to staunch the flow of blood means to fend things off or to put an end to a thing before it causes too much injury and loss (as if the losses were blood leaking out of the body.) Shinkatsu, how to continue necessary defense (bodily or otherwise) of oneself when a flow of blood needs to be staunched.

This refers to methods of preventing and treating injuries related to strangulation, choking or other neck injuries (such as dislocations or fractures.) By extension of meaning, strangulation means that things are choked off and must be freed. Or if bone related, to put things back together so one can continue in life. Shinkatsu, how to continue necessary defense (bodily or otherwise) of oneself when choking or other neck injury is occuring.

This refers to methods of preventing and treating injuries related to drowning (exposure to bodies of water.) How to empty the lungs and restore breath. By extension of meaning, drowning means tthat things are getting out of hand and must be stopped (as if the circumstances were a waterway course threatening to drown people.) Shinkatsu, how to continue necessary defense (bodily or otherwise) of oneself when exposure to water and/or drowning is occuring.

○ 死相ノ心得 Shisō No Kokoroe Knowledge of the Shadow of Death / Look of Death

This refers to methods of preventing and treating the advent of death (one's own or another.) How to recognize that death may occur or is beginning to occur. By extension of meaning, the shadow of death means tthat things are so far along and out of hand that failure and death is occuring (the place may not survive what is happening.) One must know that one needs guard one's own household from suffering much the same. Shinkatsu, how to continue necessary defense (bodily or otherwise) of oneself when exposure to water and/or drowning is occuring. Ergo, should death actually occur (in any capacity) Shiso refers to methods of handling death (arranging burial and etc.) The Rites of Death and Greiving. By extension of meaning, the Shiso shadow of death means that things can go on after death occured (the place did not survive what happened.) One must know that one can re-establish one's own household from suffering much the same. Shinkatsu, how to continue necessary defense (bodily or otherwise) of oneself when exposured to death and failure.

This refers to methods of preventing and treating injuries related to shoulder, collar bone and neck (such as dislocations or fractures.) By extension of meaning, kinkappo means that things are being choked off, broken apart and must be protected and set free, so that one can continue in life. Shinkatsu, how to continue necessary defense (bodily or otherwise) of oneself when shoulder, collar bone and neck injury is occuring.

This refers to methods of preventing and treating injuries related to backside, shoulder-blades and shoulder (such as dislocations or fractures.) Kage no ura also refers to resuscitations performed from a position behind the victim. By extension of meaning, kage no ura means that things are being corrected 'behind the scenes', so that one can continue in life. Shinkatsu, how to continue necessary defense (bodily or otherwise) of oneself when shoulder, collar bone and neck injury is occuring. Shinkatsu, how to continue necessary defense (bodily or otherwise) behind everyone's back.

This subject addresses how to defeat multiple attackers and quite frequently advocates usage of rope or cording to assist in restraining the multiple attackers, in any number of useful fashions. I should mention that, although the terminology is common in these kinds of schools, the term 'Toritsuke ninin dori' means literally: “Furnishing oneself the capture of two persons”. Likewise the term 'Toritsuke sannin dori' means literally: “Furnishing oneself the capture of three persons”.

There are many forms of any of these techniques, they are usually named the same as the Kata geiko of the I-den to which they belong, and hence of Shoden level Ninin dori one might get “Do gaeshi ninin dori” or “Ryomuna dori ninin dori”. The techniques are otherwise pretty much the same, adapted for capturing two people.

There are many forms of any of these techniques, they are usually named the same as the Kata geiko of the Iden to which they belong, and hence of Shoden level Ninin dori one might get “Do gaeshi sannin dori” or “Ryomuna dori sannin dori”. The techniques are otherwise pretty much the same, adapted for capturing three people.

There are many forms of any of these techniques, they are usually named the same as the Kata geiko of the Iden to which they belong, and hence of Shoden level Ninin dori one might get “Do gaeshi yonnin dori” or “Ryomuna dori yonnin dori”. The techniques are otherwise pretty much the same, adapted for capturing four people.

These are many forms and various lengths of rope or cording for these techniques. Some may be plain, others may have a small to larger metal ring or series of metal rings tied on them at this or that place. The rings are quite often a loop-guide for binding purposes. They may also have other metal or wooden pieces of various size and shape for much the same purpose.

These are various techniques with the various lengths of rope or cord to help bind. Tossing the rope this way and that. They may also make use of the various metal or wooden pieces of the rope or cording (such as hook and ring.)

This subject addresses how to use investigation and spying out things to assist in maintaining control of circumstance and attackers, in any number of useful fashions. Really this thing is more thought of as an escape method in which one intends to spirit oneself away (to safety.) Similarly when it speaks of exercising evil spirits, this means to act to dismiss the influence or presence of an enemy or threat. It may mean to prevent a rival from spying you out. To prevent meddling interference against oneself, or to commit it against others. All of this yokaiken may be only to delve into text books and study a thing, there is no set way of anything when it comes to what is useful.

This refers to a common form of divination and it's usage, but also the school uses it to mean the subject of escape and evasion and so such subjects as the use of alternate routes of entry and approach (using an unusual entry point.) Whether or not one should consult divination and its effects being true or untrue is said not to matter. Rather than keep what is potentially empty there was teachings enclosed inside to make it of some value. The divination method and the paramilitary teachings found in them are not held as separate. This concerns itself with the Hachimon tonko (八門遁甲) Eight Gates tonko. The eight gates are: seimon (生門) life gate (i.e. the camp entrance is active), shōmon (傷門) injured gate (i.e. camp entrance breached), tomon (杜門) grove gate (i.e. fruitful or accomplished camp entrance), keimon (景門) scenic gate (a camp entrance in an observatory position), shimon (死門) dead gate (i.e. inactive camp entrance), kyōmon (惊門 or 驚門) alarmed gate (endangered camp entrance), kaimon (開門) open gate (new camp entrance or very new series of actions), kyumon (休門) retired gate (retired camp entrance) are of the eight kinds of gates/entrances. There is also the various kimon (奇門) or “unusual gates” which may refer to any number of things, also may refer to the usage of the Entrance of the camp in an unusal fashion such as by remote access entry (to escape a threat and have safe haven.) The tonko (遁甲) having (甲) hidden means of protection, the very binding armed soldiers of the Method of the Entrance of the Enclave-Sorcery (奇門遁甲法) renewed threshold and the 10 stages of operation which are what the 10 characters (甲乙丙丁戊己庚辛壬癸) are in reference to (regarding the operations and conduct of the tonko). Roku-gi sanki (六儀三奇) are the six affairs and three oddities this refers to the chouhei'itsu (丁丙乙) or the secondary and tertiary equipment and supplies of the camp and its entrance. The (三奇), and updated weapons threshold (戊己庚辛壬癸) of the six affairs (六儀). The former in kimon tonko-ho: (甲) do not use the shell (甲) of the flesh (六儀) but instead use remote means entirely, because it is better to remain hidden inside. The rest one can deduce for oneself.

Various forms of fencing and its wiring are encounterable which might impede one's path in entry and exit. Knowing ways to handle and pass fencing and various forms of wire. Also, there is knowing how to handle and instal such fences and wirings since one's own party might do so. Tricks include the idea that fencing was made to hinder and restrain others, but by nature is restictive and hindering towards those who use it. Most people confuse tetsujo atsukai-ho with only the subject of handling barbed wire and fences when encountering them in the course of duty or service. This is not true, it is certainly the fence around one's own camp or facility wherein one exists.

This is related to kabe-ori “wall hopping”, but it is tricks and methods for getting over, or behind, a wall to enter, escape or for protection purposes by knocking holes in the wall. The construction of the wall is of course the key to know what ways the wall can be opened up and made such use of. Do not mistake this method, there are partial reconstruction techniques often applied after knocking the hole(s) through it. Sometimes it is thus to alter the wall and place an impromptu 'doorway/archway' there. Perhaps afterwards it may be resealed, or may have been made to appear uninteruppted by what one places over the hole(s) created.

These are native Japanese clogs used to protect the feet during travel, the clogs have small stilt-slats on the soles of the shoe which helps the wearer walk across uncertain ground without endangering the feet. All this being the case, it is really the subject of boots and protective footwear as necessary to shod the foot in regard to pathway and dangers along it. Protective footwear is very important and without proper footwear one might not be able to make the distance, but will instead suffer injury to the legs and feet.

Obviously, when waterways are encountered upon the pathways of conduct in life, there must be ways of traversing them. Also, it is unthinkable that a person so trained not be able to swim if they are in danger of contact with a body of water. If you cannot swim at basic levels, you are urged to go and take a basic class in swimming, to correct this character flaw. There are creeks and rivers, lakes and ponds, the coast of the sea and the watery deep. There are swimming pools and there are other dangerous pools of water that occur by accident or as a matter of the local features of a place. To move in and to move around a body of water should not be considered fully separate paths. There is approaching the banks. There is approaching the water's edge. There is entering the shallows. There is wading and swimming in the body of water itself. As 遊泳ノ術 yuei-no-jutsu or suiei, it all means being able to get along in life. Being able to hold one's own. This is standard meaning and so when in Japanese these words occur it means that just as much (it may not be in actual reference to the techniques of swimming in water.) You must consider that these meanings apply to anything said here, we are referring to both. So this section could have been translated “Section on Life Conduct” and every term found mentioned (seems is in strict reference to) swimming techniques and life conduct techniques are one and the same. Life itself and crowds of people, or a place... they are the water and the shores. There is no real difference (facts of Japanese language and tradition.) So I present again the first line of text in this section (we'll see if it now seems the same?): Obviously, when waterways are encountered upon the pathways of conduct in life, there must be ways of traversing them.

○ 水泳最初ノ心得 Suiei Saisho No Kokoroe Knowledge of Elementary Swimming

To move in, and to move around, a body of water should not be considered fully separate paths (whether the path and place is clear or uncertain ground, or dangerous ground.) There is approaching the banks (whether the banks are clear or uncertain ground, or dangerous ground.) There is approaching the water's edge (whether the edge is clear or uncertain ground, or dangerous ground.) There is entering the shallows (whether the bottom is clear or uncertain ground, or dangerous ground.) There is wading and swimming in the body (whether the body is clear or uncertain ground, or dangerous ground.) There is approaching flood-waters and whatever dangers may exist in them. There is (taki-nobori) going up a waterfall. Practice when swimming in common pools or waterways as usual, approach the water and grounds of the place as if uncertain or dangerous ground. There is tachi-oyogi, 'treading water'. There is meki-te, overarm-stroke. There is imekaki, doggie paddle. There is mae-oyogi, front-stroke or hira-oyogi, breast-stroke. There is Kaeru-oyogi, frog stroke (form of the breast-stroke.) There is yoko-oyogi, side-stroke. There is se-oyogi, back-stroke. There is oyogi-mawari, “swimming around”. There is aori-ashi, scissor step when swimming. There is bata-ashi, flutter step when swimming. There is Chakuiei, swimming fully clothed, which is different due to the weight of drenched clothing. Also in chakuiei one must account for the drift and drag of one's soaked garments or they will impede and possibly drown you (some clothing should be shed if one can?) there is kobori, swimming in full armor is very similar. There is kanchū-suiei, swimming in the dead of winter and the cold poses certain problems. There is swimming with the tide or current. There is swimming against the tide or current. The methods for swimming in a (potentially) dangerous body of water are different in that perhaps the limbs of the body are kept a little closer hoping to avoid injury. Overcoming fear (of the obvious danger) and swim with some necessary certainty, otherwise it takes longer to swim the distance and there is more bodily exposure (increasing danger unnecessarily.) As being the art of life conduct (yuei-jutsu) this is to have knowledge of the elementaries of life.

There are many kinds of swimming gear. Mizu-gi water suit, swimming suit. Ukibukuro (life jacket) and Ukiwa (float ring) floatation devices are among the most important. No one who cannot swim should approach or enter upon a body of water without floatation devices such as life jackets. There are various swimming implements such as Mizukaki swim-fins and other propulsions used to make it easier to propel oneself through the water. Masks and helmets used to see or breathe underwater. Then of course, there is boating equipment. Various kinds of boat and oar, boat and motor. Or boat skiff to be pushed through water (perhaps moving some small amount of gear across a waterway?) Some water gear is associated with boating but is general water gear. Ropes and cording of various sorts and these may have small and not so small pieces on them made out of a number of materials, for a number of purposes (such as anchoring.) Rope and rod. Rope and hook. Gaff poles and rigging used to increase one's reach. There is all kinds of useful equipment that can be employed. As being the art of life conduct (yuei-jutsu) this is the matter of life gear (including one's household possessions, for example.)

○ 亦水ニ入ルキノ心得 Matamizu Yoniruki No Kokoroe Knowledge of Entering Water

To move in, and to move around, a body of water should not be considered fully separate paths. There is approaching the banks, there is approaching the water's edge, there is entering the shallows, there is wading and swimming in the body. There is entering the flood-waters. All of these whether it is clear ground or uncertain ground, or even dangerous ground. There is ice water and cold water, tepid water and hot springs. Some bodies of water one cannot enter. Some bodies of water one should not enter. Some bodies of water are perfectly safe to enter. Knowing how to tell what is what and which is which. Some bodies of water are natural and some are man-made. There is entering with the tide or current. There is entering against the tide or current. The water method says that any body of water not handled correctly is dangerous ground (maybe you yourself will behave properly towards body and shores, but everyone else does not? This further endangers you and your party.) Entering water with full confidence. Entering water with half confidence. Entering water with no confidence. The method for passing each is different. As being the art of life conduct (yuei-jutsu) this is to have knowledge of entering life events and episodes.

The various ways to step, walk or move in a body of water should not be considered fully separate. There is walking in water, there is walking in the shallows, there is wading and walking in the body. All of these whether it is clear ground or uncertain ground, or even dangerous ground. There is suri-ashi, rubbing step in water. There is okuri-ashi advancing step in water and etc etc. The usual stepping methods sometimes show up used in water. There is tachi-oyogi 'treading water', in deeper water, which is timed kicking of the feet in a certain way while fanning with the hands for counterbalance. There is treading through flood waters. As being the art of life conduct (yuei-jutsu) this is the matter of treading along in life itself.

○ 水泳ニ数種アル事 Suiei Yonshosha Aru Koto Matter of Several Varieties of Swimming

There is swimming in natural bodies of water, creeks, rivers, lakes and ponds as well as the shoreline of the sea. All of these are different due to water-current and tide types which may be evidenced, as well as water temperature and whether the water is clear or murky. There is swimming or wading through flood-waters and whatever dangers may exist in them. There is swimming in man-made bodies of water such as swimming pools. There is swimming for entertainment purposes. There is swimming for professional purposes. There is swimming for emergency purposes. As being the art of life conduct (yuei-jutsu) this is the matter of several varieties of lifestyle which are available.

This does include swimming at the shorelines of the sea, for any purpose, but most usually it is in regard to swimming in the sea itself. There is swimming when having gone overboard and similarly when set adrift (capsized vessel.) There is swimming in the open ocean such as around a boat (maybe to repair it.) There is swimming in the body of the ocean. These are all different due to tides and currents and the temperature and clarity of the water as well as any dangers that may be present. There is wading or swimming in coastal flood waters, wherein oceanic waters to whatever depth have insurged inland along the coast-line. As being the art of life conduct (yuei-jutsu) this is the matter of living and conducting in the world abroad and any given area (not your own).

○ 高波及渦游ノ心得 Takanami Uzu'oyogi No Kokoroe Knowledge of Swimming in High Waves

High waves are very forceful and the way one must move when swimming in them differs from calmer waters. High waves are always very dangerous and due to their force it may prove impossible to swim in certain directions. In some cases, the only kind of swimming one can do is perhaps tachi-oyogi, treading water to stay afloat. There is the obvious danger from high waves that they may carry foreign objects and slam them into your body, this must be guarded against. High waves can occur in the body of the sea or at positions along its coasts. Some coast-lines are prone to high waves and usually exhibit them whereas others only encounter high waves during certain episodes such as sea storms. As being the art of life conduct (yuei-jutsu) this is the knowledge of dealing with troubled and turbulent times.

○ 川瀬游亦徒渉ノ心得 Kawase Ryueki Tosho No Kokoroe Knowledge of Wading and Floating Across Shallow Rapids

Various forms of shallow rapids occur, both in creeks and rivers as well as along the shores of the sea. On the coast-lines of the sea, it tends only to occur when tide or current is moving across (entering or exiting) areas with a certain kind of low bottom. Some rapids can be very dangerous to enter. Some rapids should never be entered. Some rapids get deep enough to float across, perhaps by using tachi-oyogi, treading water to stay afloat. Wading across rapids can be perilous since the bottom may be very slippery (slime coated rocks are an example.) Running line of good rope across as hand guides may be used. Stepping stones or even suitable makeshift 'bridges' could sometimes be used to cross. As being the art of life conduct (yuei-jutsu) this is the knowledge of dealing with troubled and turbulent times.

◎ 九字十字ノ心得 Kuji Juji No Kokoroe Knowledge of the 9 Syllables 10 syllables

The knowledge of kuji-juji concerns itself with such things as kuji-kiri nine syllables cutting and jūjutsu incantations art. There is sometimes profound confusion as to what these simple subjects are. First and foremost, kuji-juji is an idiom in Sino-Japanese language that refers directly to the teachings of the Buddha and so should be understood to be nothing more than another way of saying “Buddhism” in Sino-Japanese language. So this section could have been translated (most properly indeed) as: “Knowledge of the Teachings of Buddha”, so much so that it probably should have been translated in this fashion. Nonetheless, it is a simple subject composed mainly of symbolic gestures and symbols, including certain of the Sino-japanese characters (kanji) themselves. These are used in intercombinations to form a kind of incantation. These incantations are a form of Shinto or Buddhist spell, many of which make a simple and somewhat symbolic statement that often refers to traditional history of Japan. In the Kuji-in nine syllables there is:

天 Ten Heaven ・龍 Ryū Dragon ・虎 Ko Tiger ・王 Oo King ・命 Myō Life ・勝 Shō Victory ・大 Tai Great ・日 Nichi Sun ・水 Sui Water ・鬼 Ki Demon and etc and the likes of these single character-words are used by adding them together to form crude verses, in a form of a purification ceremony. These crude verses are used to take a position against something that one loathes (usually, among the Japanese, it is something they think threatens Japan itself or threatens the Japanese themselves.) In order to understand requires some knowledge of Japanese language, one must combine the character-words together in the right order, often doubling them together, for example: 天龍 “Imperial dragon (Emporer of China)”, 龍虎 “two mighty rivals”, 虎王 “the Tiger-king”, 勝大 “Great or crushing victory”, 大日 “Japan itself; Supreme Buddha of Sino-Japanese esoteric Buddhism”, 日水 “Seaside Horizon” WHICH FORMS A CRUDE HIDDEN MESSAGE, NAMELY: 天龍龍虎虎王命勝大大日日水鬼 which translates from the Sino-Japanese as:

“The Imperial dragon [Emporer of the Chinese] it became the dragon and tiger [two mighty rivals: China and Japan] and the Tiger-king [i.e.; Japan’s Emporer] for life’s sake managed a crushing victory for the Great Sun [Japan] at the Seaside Horizon like a demon.” One can see that it is in direct reference to parts of Japan's ancient history and this in particular is a Shinto spell when done like this. There are many lists of single character words (kanji) that are used like this, they are all used strung together much the same way and so form a kind of incantation spell to be uttered while performing certain Shinto-buddhist rituals. They are simply part of Japanese (and some forms of Chinese and Korean) Buddhism. The confusion is unnecessary, the likes of such terms as juho and juji(-ho) are another way of writing and saying “the Teachings of Buddha”. There are various and sundry Buddhist terms in regard to the stages of and teachings of Buddha, all of which are pronounced either kuji, juji or juhō. The confusion results from the fact that these language terms are all pronounced the same way but the written characters do not mean the same thing exactly (all different ways of writing the term “Teachings of Buddha”.)